The cause of his fall.
The garrison at Azov having mutinied for want of pay, and murdered some of their officers, three hundred purses of money were changed into ducats, and were sent off by messengers on horseback, it being impossible to forward them by sea in the winter season. These three hundred purses were levied upon the merchants and tradesmen of Constantinople, to whom the Defterdár Emír Páshá, Kadda Kehiyá, and the inspector of the customs Hasan Chelebí, distributed linen, red and blue Morocco leather, and drugs, the confiscated property of many Musulmáns. One morning all the guilds of Constantinople assembled in arms on the At-Maidán, and with cries of “Alláh! Alláh!” proceeded to the royal Seráï to make their complaints against the three officers above mentioned. The Sultán sent three times for Melek Ahmed, who, fearing the violence of the mob, refused to come. At last the kapújílar kehiyásí (chief chamberlain), and the khás oda báshí (chief of the pages), came and insisted that he should either come to the presence or give up the seals. With the latter proposal he at once complied, and was afterwards appointed governor of Silistria, though he continued to reside some time at a house called the Topjílar Seráï in the vicinity of Constantinople.
The grand vezír who succeeded him was Síávush Páshá, an Abáza by birth. He was first chokadár to Sultán Murád IV., then Kapúdán Páshá, and passed through all the offices in Egypt. The kizlar-ághá, Dív Soleïmán Aghá, having strangled the mother of Sultán Murád, Kosem Sultáneh, with her own hair, and killed the ághá of the Janissaries, their lieutenant-general and their secretary, was one day boasting of his feats, when he suddenly gave Síávush a blow on the face, and taking the seals from him, gave them to Gúrjí Mohammed Páshá. Gúrjí had formerly obtained some repute as jebbehjí báshí (chief of the armoury) in the war of Hotín. He succeeded in raising a large fleet, and sent two thousand Janissaries and three thousand Sipáhís to Candia; but was dismissed from office on the pretext of being imbecile. His successor Tarkhúnjí Ahmed Páshá had been kehiyá to the vezírs Músá and Hazár-páreh Ahmed Páshá. He was subsequently made grand vezír of Egypt and of the Cupola; and though he raised the means of supporting the navy and army, and kept both in an excellent state, he was put to death on the plea of being a traitor.
Kapúdán Bíklí Dervísh Mohammed Páshá was a slave of Mustafá, the kizlar-ághá of Sultán Othmán, and a native of Circassia. He was a man possessed of great ability, and took a great interest in the affairs of state; but by the decree of God, he was attacked by a paralytic stroke, which confined him six months. During this period, the business of his office was transacted by Melek Ahmed Páshá, as káïm-makám or lieutenant. His disease proved fatal, and the seals were consigned a second time to Melek Ahmed Páshá; but after a consultation of all the Ulemá, which lasted for seven hours, on the suggestion of Melek Ahmed himself, it was resolved that the seals should be sent to Ibshír Páshá, a relation of the famous rebel Abáza Páshá, then governor of Haleb, and already noticed for the treacherous manner in which he killed his father-in-law, Várvár Páshá. He accepted the office; but not wishing to come to Constantinople, he excused himself by pleading the necessity of quelling some disturbances on the Persian frontier, whither he marched with a hundred thousand men. After repeated invitations, and having been presented with Aisha Sultáneh, the widow of Voinok Ahmed Páshá, as his wife, he at last, after a march of seven months, arrived at Scutari, but would not enter Constantinople. The kizlar ághá, and Sheikh-ul-Islám, then waited upon him at his palace at Scutari; and, presenting him with a sable pelisse and a dagger set with jewels, invited him in the name of the emperor to visit Constantinople, proposing at the same time to leave several páshás and Ulemá as hostages in his camp. To this he consented, and had an audience with the emperor; but the day after he was on the point of returning, and it was with great difficulty that he was prevailed upon to make a public entry into Constantinople at the head of his army of eighty thousand men. His first measure was to insist upon the necessity of sending the káïm-makám, Ahmed Páshá, to Ván, on the Persian frontier, on account of the disturbances in that quarter. The emperor remonstrated that it was not a proper province for so old and meritorious a vezír; but Ibshír replied, that it was a fine province of twenty-seven sanjaks and an annual revenue of a hundred thousand piastres. The diploma of the Páshá was therefore instantly made out and sent to Melek Ahmed by a chamberlain and ten chávushes, who pressed his immediate departure. Melek Ahmed, on ascertaining the object of their visit, raised the firmán, without kissing it, to his head, and presented three purses with a sable pelisse to the chamberlain, and fifty piastres to each of the chávushes. He however remained five days longer in making the necessary arrangements for his journey. On the fifth day, Ibshír complained to the emperor of Melek’s delay, and urged the emperor to put him to death for his disobedience. The day after, the emperor sent a chamberlain to call Melek, and on his appearing was asked why he delayed going to so desirable a province as Ván, which, according to the account of Ibshír, had an income of a hundred thousand piastres. Melek boldly declared that what Ibshír stated was false; that Ibshír had no means of knowing, having never been admitted into the citadel by the mutinous garrison, and that the revenue scarcely amounted to seven thousand piastres. The emperor immediately called for pen and ink, and with his own hand wrote a khatisheríf, by which the power of appointing all the governors from Scutari to Egypt and Baghdád, together with the title of governor general, was conferred upon Melek Ahmed. Besides that, five hundred purses of gold, one hundred strings of mules, as many camels, an imperial tent, and two sable pelisses were given to him; and the emperor addressing him said: “Proceed now, my Lálá, and, if it please God, I propose some day to visit that country.” At this Ibshír became pale as death, whilst Melek, after having offered up prayers for his Majesty’s prosperity, went out, and, escorted by the bostánjí-báshí, he and his retinue passed over to Scutari in one hundred and fifty boats. Here he remained a week in the palace of Kíá-Sultáneh, making preparations for his journey. After a march of one hundred and seventeen days he entered Ván; and on the same day a messenger, named Yeldrim (lightning), having travelled with the speed of lightning, arrived bringing the news of the murder of Ibshír at Constantinople.
Murád Páshá was made grand vezír a second time; but the troops not being satisfied with him, he was dismissed from office; and dying shortly after in the palace of Arnáúd Páshá, he was buried in the tomb which the latter had built for himself. It is related as a well known story that, that when Murád Páshá, heard that Arnáúd Páshá was building a tomb for himself, he said: “Please God! he shall not have the satisfaction of being buried in it, but I will bury a black hog in it.” The event was, that he himself was buried in it.
Silihdár Soleïmán Páshá was appointed governor of Rumeïlí, after having been for some time sword-bearer to the emperor. He was born at Malátieh and educated in the imperial harem, and was an amiable and worthy vezír. He was dismissed on some slight pretext, and was succeeded by Zúrnázen Mustafá Páshá, an Albanian by birth, and educated in the imperial harem. He was defterdár during the vezírat of Melek Ahmed Páshá, but was degraded on account of his great avarice, and filled several inferior offices. The seals were conferred upon him merely to tantalize him, for he had to return them one hour after he received them: thus he had the pleasure of enjoying only a faint shadow of the dignity of grand vezír. The seals were then sent by the khásekí, Sipáhí Mohammed, to Delí Husain, who was engaged in the siege of Candia. But the khásekí, having been delayed by contrary winds on his passage from Menkesheh to Candia, was overtaken by another messenger, who brought back the seals. They were then sent to Síávush, the governor of Ouzí (Oczakov), who became grand vezír a second time. At this time Melek Ahmed Páshá, having been recalled from the government of Ván, was delayed at Erzerúm, by the winter, on his return to Constantinople. Here he received the news of the death of the vezír Síávush, and of Defterdár Zádeh, who was strangled under the false accusation of having been concerned in the death of Síávush. Boiní Egrí Mohammed Páshá was next nominated grand vezír, and in his absence his duties were performed by Haider Aghá-Zádeh, as káïm-makám. Boiní Egrí, however, immediately sent to Melek Ahmed, inviting him to return to Constantinople, whilst Haider Aghá-Zádeh was appointed governor of Oczakov. On the very day that Melek Ahmed took his seat amongst the vezírs of the Cupola, Haider, who was setting out for Silivria from Silistria, was murdered, and his province was conferred upon Melek Ahmed Páshá. Boiní Egrí Páshá having through his avarice lost his office, Kopreïlí Válí Mohammed Páshá was appointed his successor. This man being invested with absolute power, and being ambitious to bring glory to the Ottoman power, killed in Anatolia four hundred thousand rebels, seventeen vezírs, forty-one beglerbegs, seventy sanják begs, three mollahs, and a moghrebín sheikh. He proportioned the expenditure of the empire to its revenues, which he considerably enlarged by several conquests. The astrologers and cabalists call this Kopreïlí Sáhib Kharúj, i.e. Expenditor. He is buried in the mausoleum, near the poultry-market (Táúk-bázár). He was an Albanian by birth, but most zealous and active in the cause of the true faith. He was educated in the imperial harem, and when Khosrau Páshá left it with the rank of Aghá of the Janissaries, Kopreïlí was promoted to the office of Khazíneh-dár. After him his son, Fázil Ahmed Páshá, was named grand vezír. He was not of a blood-thirsty disposition like his father, but shewed himself a virtuous, upright, prudent, and honourable governor. He was born in the village of Koprí in the province of Sivás, and at first devoted himself to the study of the law, but was afterwards appointed governor of Erzerúm, then káïm-makám, and lastly grand vezír. He was the first instance of a son’s holding the seals in succession from the father. Of the castles which he reduced, may be mentioned those of Kamenick and Candia. He died between Adrianople and Rodosto, on the chiftlik (estate) of Kara Bovir, and was buried beside his father.
His successor was Kara Mustafá Páshá, who was also educated in the harem of the Kopreïlís, and at different periods held the offices of chief master of the horse, governor of Silistria, kapúdán páshá, káïm-makám, and lastly, grand vezír. He was the son of a Sipáhí of Merzífún, and was a most excellent and prudent minister.
Vezírs of Provinces in the time of Sultán Mohammed IV.
During the rebellion in which Sultán Mohammed was raised to the throne, when the Janissaries were beaten by the Sipáhís, and loads of dead bodies were thrown into the sea, when Haider-Aghá-Zádeh, unable to make Seraglio-point, lost a great number of his gallies, on that same day, Murtezá Páshá was appointed governor of Damascus; Melek Ahmed Páshá was transferred from Díárbeker to Baghdád; Zilelí-Chávush-Zádeh Mohammed Páshá made governor of Jerusalem; Emír Páshá, governor of Egypt; Noghái Oghlí, governor of Haleb (Aleppo); Hamálí Arnáúd Mohammed Páshá, of Tripoli; and Afrásíáb Oghlí, of Basra.
Prince of Sultán Mohammed IV.
The Prince Mustafá was born in the year 1071 (A.D. 1660).
Monuments of Sultán Mohammed IV.
He built a mosque at Cairo, on the spot called Ibráhím Páshá Kadam-áltí. Over the gate there is a chronograph by Zekí Chelebí, in the Talík hand. He also built the koshks of Jámlíjeh, Kara Aghach, Ak-bikár, and the Adálet, which was rebuilt after the fire in the imperial palace; all in the year 1071 (1660).
Victories and Conquests, at which Sultán Mohammed IV. was present in person.
The first was the execution of the rebels in the At-maidán. In the same month the rebel Haider Oghlí was defeated in Anatolia, and carried prisoner to Constantinople by the Aghá of the Turcomans, Kara Abáza. The vezír, Khoajeh Mevleví, seeing that his thigh-bone was broken by a musket-ball, and that there was no hope of his recovery, ordered him to be executed immediately. He was therefore hanged at the gate called Parmak-kapú, where his body remained three days, and was afterwards thrown into the sea. In the same year, Emír Páshá defeated twenty thousand rebellious Arabs off Algiers; and Gúrjí Ibní and Katerjí-oghlí were defeated by the vezír, Kara Mustafá Páshá. The first of these, at the head of eighty thousand men, had ravaged Anatolia as far as Scutari, and had taken up his position on the heights opposite Constantinople, called Bolghúrlí Jámlíjeh. He demanded seventy heads, and the government of Haleb (Aleppo). Defterdár-zádeh Mohammed Páshá led out his troops against him, and a battle was fought at Ziljámlíjeh. Murád Páshá arriving in person to the aid of the imperial troops; the rebels were completely routed.
Defeat of the Druses in Syria by Murtezá Páshá.
Yúváshjí Mohammed Aghá and Na’lband Alí Aghá, the commanders of Safet, owed one thousand purses which were to be paid by the Druses; but as the payment was delayed, Murtezá Páshá took the field against them with seventy banners. A great battle took place at Nákúra, where the Druses were beaten; and instead of one thousand purses, were now obliged to pay three thousand. I, the humble writer, had this year (1059) made the pilgrimage to Mecca by way of Egypt, and on my return to Syria was present at this battle, which I commemorated by a chronograph.
Conquest of Selina and Retimo in Candia.
In the same year Dashnik and Hainafí, two rebels who were offended with Melek Ahmed Páshá because they had not received the appointment of Aghás of the Turcomans, assembled a number of troops at Scutari, ravaged Anatolia, pillaged a caravan, and pitched their camp between Lefkeh and Súgúd. Melek Páshá, with the troops of some other Páshás, attacked them in this place, reduced their strength, and chased the greater part of them into the mountains. Dashnik Emerza and Hainafi Khalífeh were made prisoners, and on their way to Constantinople, were met at Jisrí (or Koprí) by the Bostánjí Báshí, who carried an imperial firmán for their execution. They were accordingly beheaded, and their heads were thrown down before the imperial gate. By the divine permission a stream of light rested that night on the head of Hainafí Khalífeh, which was witnessed by several hundreds of persons. Seventeen days after this, a rebellion broke out, by which Ahmed Páshá was obliged to resign the seals and retire to the government of Ouzí (Oczakov).
Defeat of the Infidel Fleet by Kapudán Chávush Zádeh.
This Kapudán brought to Constantinople three gallies and a gallion, which he had taken from the fleet of the despicable infidels.
Attack on the Cossacks, by Mohammed Gheráï Khán, at Oczakov.
The result of this expedition by this brave Tátár, was the capture of one hundred and fifty thousand prisoners. In the same year, Kalghá Sultán made an inroad upon Moldavia, penetrating as far as Yassy, Fokshan, and Hotín, and carrying off one hundred and fifty thousand prisoners, and one hundred thousand head of cattle of various kinds. The Cossacks were also defeated near Varna by Melek Ahmed Páshá, who, attacking their boats which had been left upon the shore, took twenty of them, but the rest escaped. Of the men who were on shore, seven hundred were made prisoners and a thousand killed. This took place in the year 1064 (1650). The castle Gúnieh, on the mouth of the river Júrúgh on the Black Sea, was delivered by Ketánjí-zádeh Mohammed Páshá in the year 1065. In the same year the Khán of Betlís, Abdál Khán, was subdued by Melek Ahmed Páshá, who also, in the following year, delivered the castle of Oczakov from the Cossacks. The castle of Tenedos was delivered from the Venetians by Kopreïlí Mohammed Páshá.
Defeat of Rakoczy.
Rakoczy, who had been named King of Poland by the grand vezír Boyúní, Egrí, but was not acknowledged as such by his successor Kopreïlí, assembled two hundred thousand men, in order to support his claim against the Poles, who had sent an envoy to request the assistance of the Ottoman arms. In consequence of this application, the Tátár Khán, Melek Mohammed Gheráï, and Melek Ahmed Páshá, the governor of Oczakov, took the field against Rakoczy, who was defeated, and fled with three hundred horsemen to the mountains of Szeklers in Transylvania. In the engagement, forty thousand infidels were slain, and seventeen princes, with Rakoczy’s minister, taken prisoners, after which, the armies of the Tátár Khán, and Melek Ahmed Páshá, marched victoriously to Ak-kermán. I, the humble Evliyá, who composed a chronograph for this occasion, received seventeen prisoners, twenty horses, ten sable pelisses, a pair of silver stirrups, and other silver articles, as my share of the booty. The Hungarians seeing the defeat of Rakoczy, assembled an immense army composed of various nations, with which they attacked Temisvar, Lippa, Cianad, Gulia, and Fecsat. Complaints from these places having reached the Porte, the governor of Buda, Kana’án Páshá, received orders to march against the invading enemy. On the banks of the Maros, between Lippa and Arád, the Páshá encountered eighty thousand of the hostile army and was routed, but saved himself and some thousands of his cavalry by a flight to Slankament. In this defeat the Ottoman army lost no less than eleven thousand men. Kana’án Páshá was in consequence removed from Buda, and the government was given to Seidí Ahmed Páshá of Bosnia; whilst the government of Bosnia was conferred upon Melek Ahmed Páshá. In the same year, Seidí Ahmed Páshá, with twelve thousand brave horsemen, entered the province of Transylvania by Demir-kapú (the Iron Gate), gave battle to the detested Rakoczy’s army, who defended the castle of Koljovar, and defeated them, with the assistance of Husain Páshá, the brother of the governor of Temisvar, Síávush Páshá. The white bodies of the infidels were strewed upon the white snow; and the carriages, cannon, and tents were sent to Constantinople; where, however, no thanks were voted to Seidí Páshá for the victory, nor was even a “well done” said on the occasion, although it was a victory not less brilliant than that of Erla by Mohammed III.; for Seidí Páshá had no more than eleven thousand men opposed to a hundred and sixty thousand infidels, now inhabitants of hell. The vile Rakoczy escaped to the castle of Koljovar, where he began to collect a new army.
The emperor having heard of the depredations committed by the infidels in Bosnia, appointed Melek Ahmed to the command of an army against Zara. The Páshá assembled his troops under the walls of this fortress, but not being able to reduce it, he plundered the neighbouring country, attacked the castle of Rinjisi, which he took after a storm of seven hours, and carried off the inhabitants.
In the same year Rakoczy having refused to pay the tribute due by Transylvania, and having encamped with two hundred thousand men under Koljovar, was attacked a second time by Seidí Páshá with forty thousand chosen troops of Buda, Erla, Temisvar, and Kanisa. Rakoczy was beaten, wounded, and obliged to fly to Kalova, where he expired, calling out, “Receive me, O Jesus!” Jesus however would not receive him, but he was seized by the angel Azraïl. Seidí Páshá carried an immense booty, with several thousand heads to Constantinople; but even by this signal exploit he could not gain the emperor’s favour.
The fortresses of Lippa, Jeno, and Lugos were conquered by Kopreïlí Mohammed Páshá, who also repaired the fortifications of Arad and Jeno, and was on the eve of undertaking an expedition against the Transylvanian fortresses, when he received repeated imperial rescripts, intimating that it was not the emperors wish to continue the war any longer in that country, and that should the Páshá even bring the king of Transylvania or the emperor of Germany prisoners to Constantinople, it would not meet his Majesty’s approbation; but he was desired to proceed with all possible speed to the Porte, because Kara Husain Páshá in Anatolia, Sárí Kana’án Páshá, Sayár Mohammed Páshá, and forty rebellious Begs were marching against Brúsa. Kopreïlí, on receiving this khatisheríf, exclaimed, “Well done, Kara Husain, to come at this moment to the aid of the Hungarian infidel; may the result be fortunate!” Preparations for departure were immediately commenced, and it was proclaimed that all who valued their bread and honour should repair to Constantinople in order to engage in the religious war (ghazá). Sinán Páshá and Seidí Páshá were left to protect the castle of Jeno, whilst Kopreïlí marched with the greatest possible haste towards Constantinople, in the vicinity of which, at Kiaght-Kháneh, he encamped. The troops were daily paid, and three thousand Sipáhís and seven thousand Janissaries, who were absent from the review, had their names struck off the lists. The emperor of the seven climates then moved his camp to Scutari; fetvás of the muftis of the four orthodox sects were circulated throughout Anatolia, and firmáns were sent to Kara Murtezá Páshá, the governor of Díárbekr, to Gúrjí Mustafá Páshá, governor of Erzerúm; and to Tútsák Alí Páshá, governor of Haleb (Aleppo), who were all summoned to march against Abáza Kara Hasan Páshá. The latter in the same year defeated Murtezá Páshá, the governor of Díárbekr, in the field of Ulghún, and obliged him to fly to Haleb. He then collected his Segbáns and Saríjehs, and excited such a terror in the four vezírs, who were, besides, much distressed by a scarcity of provisions, that they sent messengers to Constantinople to obtain pardon for the rebels, who, at the same time, had taken possession of Aleppo.
In the same year Melek Ahmed Páshá of Bosnia sent seven thousand heads to the Porte, and announced the reduction of the fortresses of Kámín, Kirád, and Rinja. Alí Páshá, who had the government of the Dardanelles, was removed, and sent against the castle of Arad, which surrendered.
The rebellion of Mehneh Beg in Valachia being evident, Fazlí Páshá, Ján Arslán Páshá, and several Begs were sent against him. The two armies met at Gurgivo, and the Ottoman army was defeated. At the same time the prince of Moldavia, Búrúnsiz Kostantin (Constantine without a nose) erected the standard of rebellion at Yassy, began to coin new zolotas (money), and took possession of Moldavia. The Tátár Khán of the Crimea, and the Tátárs of Búják, were ordered against him; whilst young Stefano, son of Lipul, the late prince of Moldavia, a prisoner in the Seven Towers, was nominated prince. On this occasion Kemán-kesh Ahmed Aghá was appointed Iskemla-Aghá (aghá of the chair), and Siláhshúr Ahmed Aghá, the Sanjak-ághá (ághá of the banner.7) The army reached Yassy on a severe winter day, when a battle ensued, the result of which was the flight of Búrúnsiz Kostantin, the loss of ten thousand men on the part of the infidels, and the establishment of prince Stefano. The flying Moldavians were pursued by the Tátárs as far as Valachia, and the whole country was ravaged by fire. Fazlí Páshá and Ján Arslán Páshá, who at this time were shut up in the fortress of Gurjivo, were in the greatest distress, and had already resolved to drown themselves, when the infidels being afraid of the Tátárs, left the trenches and fled to Bucharest. The Ottomans pursued them, and took a great number of prisoners and immense booty. The Tátárs, also, continued their pursuit after the infidels as far as the mountains of Prashova (Kronstadt) on Irshova (Orsova), and took prisoners twenty thousand Valachians and sixty-seven thousand Moldavians. Thus, God be praised! in twenty days Valachia and Moldavia were reduced; and I, the humble writer, who was present, received as my share the value of twenty prisoners. Young Stefano presented me with a purse of gold, six saddle-horses, and a robe; and Ghazá-Zádeh, the Aghá of the Sanjak, gave me a purse, one horse, and a fine boy. On the forty-second day we entered Adrianople. God be praised that I was in this brilliant expedition! I then proceeded to join my lord, Melek Ahmed Páshá, whom I found at Háluna. Were I, however, to describe the Bosnian victories, my list would be extended to an inconvenient length. To be brief, my lord, Melek Ahmed Páshá, was removed from the government of Bosnia, and on a Monday, the 12th of Rabiul-evvel 1071 (1660), was promoted to the government of Rúmeïlí. The province of Bosnia was given to Alí Páshá, the conqueror of Arad, who, in the year 1072 (1661) was also appointed commander of the army against Kemeny, in Transylvania. Seventy sanjaks, twenty odas of Janissaries and artillerymen, and four Búlúks, altogether amounting to eighty-seven thousand men, assembled on the plains of Temesvar, and headed, after the death of Alí Páshá, by Seidí Páshá, entered Transylvania by the Demir-kapú, and encamped on the plain of Hájak. On the twentieth day they were joined by Sháh Púlád Aghá, with forty thousand Tátárs, who had been sent to distress Kemeny, and had obtained useful information of the movements of the enemy, and taken several thousands of prisoners. The Vezír of Bude, Ismail Páshá, had the command of the vanguard, and Transylvania was ravaged for eight months, as far as the Teiss, which Husain Páshá, the brother of Síávush Páshá was ordered to pass. He advanced with his chosen troops as far as Kasha and Hasswar, and proposed the son of Zulúmí as king of Transylvania. The people, however, having declared that they would have no other king but Kemeny, with whom they were satisfied, Husain, after encountering a thousand difficulties, repassed the Teiss. Ismail Páshá having been appointed commander against the Szeklers, returned to the imperial camp with seventeen thousand prisoners. He then moved his camp to Odvarhel, where he proclaimed the infidel, Apasty Michel, king, and collected two thousand purses (a million of piastres), being the arrears of tribute which had been due for three years. This year (1071), during our stay near the castle of Sázmajár, at Sibín, we received intelligence of the death of Kopreïlí Mohammed, and of the promotion of his son to the vazírat. A great battle, also, on a severe winters day, was fought at Forgrash: the army returned by the Demir kapú, with forty thousand waggons and a hundred thousand prisoners, and were sent into winter quarters. My lord, Melek Ahmed Páshá, took up his winter quarters at Belgrade, whence, by the express command of the emperor, he repaired to Constantinople, to be present at the marriage of Fátima, the daughter of Sultán Ahmed. My lord had been a vezír of the cupola for three months when he died, and was buried in the burial-ground of Eyúb, at the feet of his late master, Kechí Mohammed Efendí. Thus the unfortunate Evliya was left without a patron; but God is merciful!
The following castles were also conquered: Uivár, Litra, Novígrád, Lowa, Sikíán, Kermán, Deregil, Holáúk, and Boyák, and many thousands of prisoners were taken. But forty-seven days earlier the famous victory of Gran was won, which might be compared to the victories of Erla and Moháj. It was followed by the fall of the castles of Kiskúivár, Kemenvár, Egervád, Egerzek, Balashka, Washún, and forty others, which were all burnt. All these belonged to Zerín Oghlí (Zriny). Before Kiskúivár was conquered, it was necessary to deliver from the hands of the infidels the castles of Essek, Lippova, Siklos, Beks, Kapushvár, Kopen, Nadas, Berebisinj, Siget, and Kaniza, which were all besieged by the German Electors. When, however, they heard of the arrival of the grand vezír, they raised the siege of Kanisa, and fled to the new castle (Kiskúivár), which was also subsequently conquered. Croatia was ravaged, thirty-six castles were burnt, and the inhabitants carried away captives.
Elated with such success, the Moslem army advanced to the river Raab, where, after the conquest of Kiskúivár, it was defeated by the mismanagement of the grand vezír, Ismail Páshá, and Gurjí Mohammed Páshá. Many thousands of Moslems were drowned in the Raab; the Sipahís were deceived by a retrograde motion of the Janissaries, and these, seeing the retreat of the Sipahís, also took to flight, in consequence of which the bridge broke down, and an immense number of men were drowned. The vezír defended himself bravely for twenty-four hours longer, but at last retreated to Stuhlweissenburg, whence he sent proposals of peace. He then took up his winter quarters at Belgrade, and an envoy having been sent from the German emperor, Kara Mohammed Páshá was dispatched as ambassador to Vienna, and the humble author received orders to accompany him in the embassy. The peace being concluded at Vienna, I travelled, with the emperor’s patent, through Germany to Dunkirk, thence to Denmark, Holland (where I saw Amsterdam), Sweden, and Cracovie, in Poland, making, in three years and a half, the tour of the countries of the seven infidel kings (the seven Electors). In the year 1668, on the night of the Prophets ascension, I found myself on the Ottoman frontier, at the castle of Toghan-kechid, on the Dneister. Conducted by my guides, who were Kozaks, I saw lights in the minaret, and, for the first time, after so long an absence, I heard the sound of the Mohammedan call to prayer. As the gates of the castle are closed after sunset, I spent the night in one of the Búza houses outside, and in the morning crossed the river to Sháhín Germán, whence in three days I reached the Crimea, and continued my journey through Dághistán to Russia. Here, God be praised, I completed my travels through the seven climates. I then travelled seventy days with the Russian envoy, and joining Ak Mohammed Páshá and his deputy, I returned to the Crimea. Here I received presents from the Tátár Khán, Chobán Gheráï Oghlí, and travelling with Ak Mohammed Páshá, who had been deprived of his governorship, I reached Constantinople in eighty days. Thence I proceeded to Adrianople, and afterwards to Candia, which surrendered to Kopreïlí Zádeh Fázil Ahmed Páshá in 1080 (1669), after a struggle of three years. This was followed by the conquest of Maina, and the building of the castle of Zarenta in 1081 (1670). In the same year Kamienik, in Poland, one of the strongest fortresses of the infidels, was reduced, and mosques were erected in it. For this, and several other places, the King of Poland paid tribute to the Porte. The victorious sultan then proceeded to his second capital, Adrianople, and fixed his winter quarters at Hájí Oghlí Pasání, whilst the grand vezír remained at Bábátághí. The sultan subsequently removed to Yassi, and the vezír remained where he was.
All the fortresses and castles conquered were adorned with mosques, wherein divine worship was performed according to the true faith, and in the name of Sultan Mohammed IV., whose reign may God perpetuate.
Here I conclude my historical account of the sultáns, and their vezírs and muftís, from Mohammed II. to Murád IV., who are all buried at Constantinople.
Having digressed a little, by giving an account of the statistics and principal historical events, I shall now resume my description of the imperial mosques of Constantinople.
Description of the Mosque of the Válideh.
This building was undertaken, at an immense expense, by the Sultáneh Válideh, the mother of Mohammed II.; but at her death it remained unfinished, and fell into decay. It was then called zulmíeh (the dark); but, when the Válideh was travelling in the country, after the burning of Constantinople, the foundations were cleared of the rubbish, and the sultán, devoting five thousand purses from his own treasury, ordered the building to be completed. It was then called a’dlíeh (the just). It is now the tenth of the imperial mosques of Constantinople, and is situated between the Shahíd Kapú-sí (gate of martyrs) and the Bálik Bázár (fish market), in the quarter of the Jews, whose houses, by the divine permission, being burnt down, themselves were banished from the spot, and the ground occupied by their houses was added to the court and market of the mosque, which was completed in ten years, and was properly called a’dlíeh instead of zulmíeh. The north of the building looks towards the walls of the city, and on the south is the great court (haram). The cupola, from its base to the top, measures no less than seventy yards. The whole is built upon an elevated pavement, which is ascended on four sides by flights of steps. The mosque is built in the same style as the mosque of the Princes, and that of Sultán Ahmed I. in the At-maidán; four small semi-cupolas support the centre one, which is besides supported by four large columns. The mahfil of the moazzíns is elevated by small columns; and the mahfil of the emperor is on the left hand, made of the most exquisite marble-work. One of its columns occasioned the death of Yúsuf Páshá, the conqueror of Egypt. Some informers accused him of having in his possession a pillar of pure gold, which, however, upon examination was found to be only of yellow stone; but this discovery was made when it was too late; and this valuable column, which shines brighter than gold, was put under the emperors mahfil. The building is well lighted by a great number of windows, and at night by lamps. The mehráb (recess) and mimber (pulpit) are of fine variegated stone. The gates are five in number; two side gates, one for the imám, one for the khatíb, and the fifth facing the mehráb. The rich trappings and ornaments suspended in the mosque are unequalled, not only in any mosque in Constantinople, but throughout the dominions of the Islám. The doors and window-shutters are all inlaid with mother-o’-pearl; and the Persian and Egyptian carpets, with which the floor is covered, give the mosque the appearance of a Chinese picture gallery. No where else is there to be seen so great a number of beautiful inscriptions. Over every window are verses from the sacred word, inscribed by Teknéjí-Zádeh Mustafá Chelebí, in the Karahisárí hand. The sheikhs of this place were the celebrated preachers Vaní, and Isperí Efendí. In the time of Sultán Mohammed IV. it was the resort of the most renowned doctors, professors, and readers of the Korán. The great gate is ornamented with a beautiful chronograph in golden letters, expressing the date 1074. The large court-yard, which lies before the principal gate, is paved with marble and surrounded by stone benches. The cupolas are covered with lead, and the windows are of glass. In the centre of the yard are a fountain and basin. The harem or court-yard has two side gates and one grand gate, which opens into a second or outer court, planted with different sorts of trees. On the kibla side is a mausoleum intended for the Sultáneh Válideh, to whom may God grant long life! In the garden before the harem Sultán Mohammed built, on the bulwark called Komliklí Kalla’, a koshk resembling those in Paradise. On the south and west sides of the great court are built about a thousand shops of stone (the Egyptian market). This grand court has four gates, and two lofty minárehs, the tops of which being covered with bronze, dazzle the eyes of the beholders by their brightness. They are both of three stories.
Description of the Mosque of Abul-vafá.
The eleventh imperial mosque is that of the sheikh Abul-vafá, built by Sultán Mohammed, on a small scale, but eminent on account of its age and sanctity. It has one mináreh, a court, a school, and a bath.
Description of the Mosque of Emír Najárí.
This, like the former, is a small mosque, built by Sultán Mohammed the Conqueror. It has a mináreh and an imáret (refectory).
The Fat’híeh Mosque.
This mosque was formerly a large convent, and was converted into a mosque by Sultán Mohammed the Conqueror, who also built the Orta-jámi’, or the mosque of the Janissaries, in the middle of their barracks. It was destroyed by fire, but rebuilt by Soleïmán Kehiyá.
The above are the imperial mosques within the walls of Constantinople; the most remarkable of those in the suburbs are the following: The mosque of Eyúb; the mosque of Jehángír at Top-kháneh; the mosque of Mohammed II. in the castle of Rúmeïlí; the mosque of Murád IV. in the upper castle of Rúmeïlí, called Kawák, near Búyúkdereh; the mosque of the same sultán in the castle opposite, Kawák Anadoli, or Majár; the mosque of the conqueror in the delightful valley of Kok-sú (the Aretas); the mosque of Sultáneh Mehrmáh, the daughter of Sultán Soleïmán, in the harbour of Scutari; and a second mosque at Scutari, of the Válideh of Sultán Murád IV., Kosem Sultáneh.
These are the imperial mosques in the suburbs of Constantinople; but there are many more in the villages on the shores of the Bosphorus, which, if it please God, shall be described in their proper place.
SECTION XVI.
Of the Mosques of the Vezírs at Constantinople.
The most ancient of these is the mosque of Mahmúd Páshá, near the new bezestán, as large as an imperial mosque. It has three cupolas, three gates, and a spacious court. Over the principal gate there is written in Arabic: “May God sanctify this good place to us,” which is a chronograph.
The second is the mosque of Mollá Khair-ad-dín within the Corn-market, and, like the former, was built in the time of Sultán Mohammed II. When Khair-ad-dín was building it, he was one day disturbed in his meditations by the noise of a stork; he exclaimed, “Begone ye noisy birds; fly without the town;” and since that time no stork has ever been seen within the walls of Constantinople, though numbers of them are to be found in the suburbs and neighbouring villages.
The mosque Kahríeh, near the Adrianople gate, was originally a church. Khoajeh Mustafá Páshá, the vezír of Sultáns Mohammed and Báyazíd II., built the large mosque near the Selivrí gate in the year 950 (1548). It is surrounded by a yard, in which, it is said, are buried all the heroes who fell during the siege of Constantinople by Hárún-ar-rashíd. It is a mosque of great sanctity. The chained fig-tree (zinjírlí injír), which stands in the court, was so called, because, when nearly split and decayed, it was chained up by a pious man. The imáret, convent, and college of this mosque, are well attended.
The mosque of Fírúz-ághá near the At-maidán, has one cupola, and is also well attended.
In the Chehár-shenbeh bázár (Wednesday market) is the mosque of Mohammed, the ághá of Sultán Murád IV.
In the Uzún-chárshí (long market) is the mosque of Ibráhím Páshá, the cupola of which is constructed of wood.
The mosque of Yúnus Beg Terjimán is near the Fat’híeh, and has a chronograph, giving the date of its erection and the name of its founder.
The Ouch Básh (three heads), near Zinjírlí Kapú, is so called because it was built by a barber who shaved three heads for one small piece of money, and, notwithstanding, grew so rich that he was enabled to build this mosque. It is a small but peculiarly sanctified mosque; the inscription expresses the date 929 (A.D. 1522).
The mosque of Sana’allah Efendí, near the Kirk-chesmeh (forty fountains), was destroyed by fire, but was restored in 1013 (1662).
The mosque of Kúrekjí-báshí, near the Silivrí gate, has, in the south-east corner, a dial (míkát) which points out the time with the greatest exactness both in summer and winter.
The Balát-jámi’ (of the palace), within the Balát Kapú, was built in the time of Sultán Suleïmán, by Farrukh Kehiyá, Sinán being the architect. On the exterior of the south-east wall, an able artist has painted all the difficult passes and stations on the road from Jerusalem to Egypt, and thence to Mecca and Medina.
Near the mosque of Sultán Selím is that of the convent of Sívársí Efendí. It has a cistern supported by six columns, but having no water it is now used by the silk spinners.
The Ak-shems-ad-dín, near the custom-house, on the land side, is a mosque in which the prayers offered up are always accepted by Heaven; it is on that account frequented day and night.
The mosque of the Azabs, within the Corn-market, was built by Elwán Chelebí, in the time of the Conqueror. It is commonly called the Shiftálú Jámi’ (peach mosque), because a peach tree grew out of the south-east wall, which was afterwards destroyed by fire.
The mosque of A’áshik Páshá is also much frequented.
The Altí-boghácheh Jámi’ (six cakes mosque), near the hammám of the muftí, was built by the chief baker of Mohammed II., Jibbeh Alí, who used to supply the emperor, as he did Sultán Báyazíd, with six cakes daily.
The mosque of Kara Pír Páshá, near the Zírek-báshí, on an elevated spot: this has a cistern, supported by three hundred columns, and containing water delicious as that of Paradise.
The mosque near the At-bázár (horse-market) was that in which, during the reign of Mohammed II., the twelve Janissary colonels, who every night patroled the city, assembled for evening prayers.
The mosque of the mír-ákhor (master of the horse), near the Seven Towers and the Súlúmonástir, was also formerly a convent, built by the architect Sinán.
The mosque of Khádim Ibráhím, the grand vezír of Suleïmán, within the Selivrí gate. The court is full of trees. It is a fine mosque.
The mosque of Dávud Páshá, near the Altí-marmar (six marbles), was built by one of the vezírs of Sultán Báyazíd II. It has a spacious court, and a hall of justice attached to it.
The mosque of Jerráh Mohammed Páshá, with six minárehs, was built by one of the vezírs of Sultán Ahmed I., near the Evret-bázár (women market).
The mosque of Khosrou Páshá, near the Ak-seráï, is a neat mosque.
The mosque of old Alí Páshá, near the column of Táúk-bázár (the poultry), is very commodious.
The mosque of Nishánjí Páshá is situate near the Kúm-kapú (sand gate).
The mosque of Ahmed Páshá, the grand vezír of Sultáns Selim and Suleïmán, is very large, like an imperial one, and is built upon a small hill within the Top-kapú (cannon-gate).
The mosque of Bairám Páshá, the vezír of Sultán Murád IV., is on an elevated spot, near that of the conqueror, and ascended by a flight of steps.
The mosque of the great Nishánjí Páshá, near Keskíndedeh, is built in an elegant style like those of the Sultáns. The founder is buried in an adjoining vault.
The mosque of Háfez Páshá, near that of Mohammed II. The founder of this mosque had a dream, in which the conqueror appeared to him, and demanded of him how he dared to erect a mosque so near his own, thus taking away the people who attended it? The conqueror was then about to kill him, when Háfez Ahmed awoke. He died seventy days after this dream, and, as he was carried to the tomb, a stone fell upon him from the mosque of Sultán Mohammed, and cut his head as if it had been severed by the sword.
The mosque of Khalíl Páshá is also near that of Sultán Mohammed II.
The mosque of Tavásh Mesíh Páshá is also near the above, in the market of Alí Páshá. Its founder was taken from the chamber of cellar-pages (kílár), in the time of Murád III., and made governor of Egypt, and afterwards grand vezír.
The mosque of Bálí Páshá is a lofty building, near the mosque of Emír Najárí, and was built by Sinán.
The mosque of Rustam Páshá, the vezír of Soleïmán, in that part of the town called Takht-ul-kala’, is ornamented with glazed tiles. It is beautiful beyond the powers of description. On all sides it is surrounded with shops.
The mosque of Yavursár, in the corn-market, has one cupola, but no chronograph. It was built by my grandfather.
The mosque of the corn-market was built by the lieutenant of police in the time of Sultán Soleïmán. It is situate without the corn-market, on the sea-shore, and was built by Sinán. Being decayed, it was repaired by Kara Chelebí Zádeh. It stands on an elevated spot, has a lofty cupola, six shops, several warehouses, and a minaret, which in point of elegance surpasses all others in Constantinople.
The mosque of the Válideh of Sultán Othmán II. is near the Ak-seráï, and was built by the famous architect Khoajeh Sinán.
The mosque of the famous architect himself is near that of Sultán Báyazíd.
The mosque of the Kádhí Asker Abdu-r-rahmán Efendí, by Sinán.
The mosque of Hájí Evhad Allah, at the Seven Towers, by the same architect.
The mosque of Khádim Mahmúd Aghá, the kapú ághá, or chief of the white eunuchs, is near the Akhor-kapú (stable-gate). He was the ághá of Sultáns Soleïmán and Selím II.
The mosque of Khoajeh Khosrou Beg, is near that of Khoajeh Mustafá Páshá, and was built by Sinán.
The Khátún-jámi’ (mosque of the lady) is near the Hammám of Súlí Monástir; also the work of Sinán.
Near the fountain Oskoplí, at the place where seven streets meet (which is not the case in any other part of Constantinople), stands the square built mosque of Defterdár Soleïmán Chelebí.
The mosque of Harem Chávush, near the new garden, built by Sinán; who also built the mosque near the Kádhí-cheshmeh (fountain of the judge), and called it after his own name.
The mosque of Akhí-chelebí is in the fruit market, and was built by Sinán.
The Old Mesjids, or small Mosques of Constantinople.
Sultán Mohammed II. alone consecrated one hundred and seventy mesjids at Constantinople.
The mesjid of the Crimea, near the old barracks; that of Mohí-ad-dín, near the mosque of Mohammed II.; Khárájí Beg, near the corn-market, over the door of which the architect has formed most ingeniously, with red and white bricks, “There is no god but God; Mohammed is his Prophet.” The mesjid of Sáleh Páshá, near the corn-market; of Haider Páshá, in the same neighbourhood; of Hájí Hasan, near the last, built by Sinán; of Demír Khán, near the cold-well; of Hámid Efendí, with a chronograph expressing 985; the Arabajílar, near the corn-market; of Pápás Oghlí, within the corn-market; the Bárhisár, within the gate Jebbeh Alí; the Revání, near the Forty Fountains.
The mesjids built by Sinán are: the Rustam Páshá, at Yení-bághcheh; the Sinán Páshá, in the same place; the Muftí Cheví Zádeh, at the Cannon-gate; that of his own name, at Yení-bághcheh; that of Emír Alí, near the custom-house, on the land side; the Uch-básh (three heads), near the above; the Defterdár Sheríf Zádeh; the Sirmákesh, at the top of Yení-bághcheh, near Lutfí Páshá; the Khoajehgí Zádeh, near Mohammed II.; the Takíájí Ahmed Chelebí, near the Selivrí-gate; the Dabbágh Hájí Hamza, at the Aghá’s meadow; the mesjid of the lady of Ibrahim Páshá, near the Kúm-kapú; the mesjids of the goldsmiths; of the tailors; of the Aghá, at St. Sophia; of Sheikh Ferhád, near Lanka-bostán; of Kurekjí Báshí, without the Kúm-Kapú; of Yáyá Báshí, within the Fener-gate; of Abd-sú Báshí, near the mosque of Selím I.; of Husain Chelebí; of Hájí Eliás; of La’l Zádeh Dámád Chelebí; of Dokhání-Zádeh, near old Mustafá Páshá’s mosque; of Kádhí-Zádeh, near Chokúr-hammám; of the gun factory, in the corn-market; of the Seráï Aghásí, without the Adrianople-gate; of Eliás-Zádeh, without the Cannon-gate; of the Sarráf-Zádeh, in the same quarter; and of Hamdullah Hamídí Chelebí, at Súlí Monástir. All these mesjids were built by the famous architect, old Sinán, the builder of the mosque of Sultán Soleïmán, who erected no fewer than three thousand and sixty buildings, consisting of kháns, mosques, imárets, colleges, schools, palaces, &c. It was he who built the round cupola, entirely of marble, for his monument, near the mosque of Sultán Soleïmán, in the corner of the palace of the ághá of the Janissaries, adjoining the Fountain-house. He died one hundred and seventy years old. On the stone placed at his head is an inscription in letters of gold, in the Kara-hisárí Hasán Chelebí hand, which is a most exquisite performance.
There are many other mosques and mesjids in Constantinople, but those which we have described are the most remarkable for their architecture.
SECTION XVII.
Of the Medresehs or Colleges.
The first college founded at Constantinople after its conquest by Sultán Mohammed was that of Ayá Sofía; the next was the foundation of the eight colleges on the right and left, that is, on the north and south of Sultán Mohammed’s mosque; these eight colleges may be compared to eight regions of Paradise. The Sultán also founded a school for the reading of the Korán on a spot adjoining the college, and on the east a hospital for the poor. This hospital is a model for all such foundations. On the north and south of the eight colleges are the cells of the students (sokhté), three hundred and sixty-six in number, each inhabited by three or four students, who receive their provisions and candles from the trust (wakf). There is also a conservatory (dár-uz-ziáfat), and a kitchen lighted by seventy cupolas, which may be compared to the kitchen of Kaikáús, where the poor are fed twice a day. Near this refectory there is a cárávanseráï, and a large stable capable of holding three thousand horses and mules.
The medreseh of Sultán Báyazíd is situate on the south side of the grand court of his mosque. The Sheikh-ul-Islám is the chief lecturer, and superintends its affairs.
The medreseh of Sultán Selím, near Yení-bághcheh, at the Koshk of Khaljílar, was built by Sultán Soleïmán, but dedicated to the memory of his father. Its revenue was derived from the Yení-bághcheh (new garden), which originally was one mile long and half a mile broad. On this very spot Sultán Selím pitched his camp when he came to the empire, and received the act of obeisance.
The medreseh of Sultán Soleïmán, on the north and south of this mosque, consists of four schools, one for the traditions (dár-ul-hadíth), one for reading the Korán (dár-ul-kiráa’t); a separate one for medicine, with an hospital and an asylum for the insane, numerous baths, a cáravánseráï, a stable, and a boys’ school.
The college of the Prince Mohammed was built by Sinán, and is famous for its learning.
The college of Sultán Ahmed I. adjoins the mosque of the same name.
The college of Kara Mustafá Páshá is near Parmák-kapú (finger-gate).
The college of Mo’íd Efendí is near the Kádhí Cheshmeh.
The college of Hámid Efendí, at the Fílyúkúshí (Elephant’s hill).
The college of Hasan Páshá, near the palace of Jánpúlád Zádeh, is a fine lofty building, and the lower part of it is ornamented with shops.
The college of Esmakhán Sultán, is within the Adrianople gate.
The colleges of Kadhí Mahmúd Efendí; of Murád Páshá; of Dávud Páshá; of old Alí Páshá; of Mesíh Páshá; of Rustam Páshá; of Chevízádeh; of Kapenkejí; of Báshjí Ibrahím Beg; of Altí-marmar; of Nishánjí Mohammed Beg; of Kúrekjí-báshí; of Kara Pírí Páshá, near Soúk-koyú; of Afzal Zádeh; of Mardumíeh, near the Kizil Maslak; of Mollá Kúrání, the khoájeh of Sultán Mohammed II.: being offended with the Sultán he left him and went to Egypt, but subsequently returned at the Sultán’s request, and was present at the siege of Constantinople; the college of Revání, an eloquent man of the time of Sultáns Selím I. and Soleïmán, a native of Adrianople, and was buried near the Kirk Cheshmeh (Forty Fountains) before his own mosque; the college of Etmekjí Zádeh Ahmed Páshá, the Defterdár of Sultán Ahmed I.; of Sunnat Khatún; of Fatima Sultáneh; of Uch Básh (three heads); of Núr-ad-dín Hafr, within the Adrianople gate, built by Sinán; of Farrúkh Kehiyá; of Mená; of Ak-hesám-ad-dín, near the bath of Sultán Selím; of old Ibrahím Páshá; of Khásekí Sultán; of Kahriéh, built by Sinán; of Khásekí, in the women-market, also built by Sinán, at the expense of Sultán Soleïmán; of the Válideh of Sultán Othmán II. near the Ak-seráï; of Makbúl Ahmed Páshá; of Iskender Páshá; of Súfí Mohammed Páshá; of Ibrahím Páshá, near the Isá-kapú (gate of Jesus); of Ja’far Aghá; of the Treasurer, Ahmed Aghá; of Moavil Emír; of Omm-valad; of the Kádhí Asker Dervísh Efendí; of Khoajehkí Zádeh, near the Sultán Mohammed II.; of Aghá Zádeh; of Defterdár Abd us-salám Beg; of Tútí Kádhí; of Sháh Kúlí Hakím Mohammed Chelebí; of Husain Chelebí; of Emír Sinán Chelebí; of Daraghán Yúnus; of Kárjí Soleïmán; of Hárjí Khatún; of Defterdár Sherífeh Zádeh; of Kádhi Hakím Chelebí; of Bábá Chelebí; of Germástí Zádeh; of Segbán Alí; of Bezestán Kehiyásí; of Kowájilar; of Imám Zádeh; and of Kor Ahmed Páshá. Fifty of these colleges were built in the time of Sultáns Selím I. and Soleïmán, by the famous architect Sinán.
SECTION XVIII.
Of the Dár-ul-kirá of Constantinople.
Each grand mosque has a dár-ul-kirá, or school for the reading of the Korán, the most remarkable of which is the dár-ul-kirá of Sultán Soleïmán. Those of Khosrou Kehiyá, near the mosque of Etmekjí Zádeh Ahmed Páshá; of Sa’dí Chelebí; of Muftí Zádeh; and of Bosnalí Ahmed Páshá, were all built by the celebrated architect Sinán.
SECTION XIX.
Of the Mekteb, or Boys’ Schools.
Each imperial mosque has a school attached to it. There are besides these, the schools of Kara Mustafá Páshá, opposite the monument of the same name: it is a large establishment; the school of Khosrou Páshá, near the Yeníbághcheh; of Aghá Kapú-sí, near the mosque of Sultán Soleïmán, which is attended by three or four hundred boys; of Pápás Oghlí, near the corn-market; of Aáshik Páshá; of Alí Jemálí, at Zírek; and of Mohammed Páshá, in the quarter of Khoájeh Páshá.
SECTION XX.
Of the Dár-ul-hadíth, or Tradition Schools.
The traditions are read at all the Imperial mosques according to the principles of Moslem and Bokhárí. The schools built especially for that object are: the dár-ul-hadíth of Hasan Efendí, near Keskindeh; of Mollá Is’hák Chelebí, built A.H. 926; and of Dámád Mohammed Efendí, near the mosque of Sinán.
SECTION XXI.
Of the Tekíeh, or Convents of Dervíshes.
The most ancient of these is the one founded by Mohammed II., within the grand gate of Ayá Sófíya, and is called Sirkejí Tekíeh. It was founded when Moslema and Eyúb besieged Constantinople, and was afterwards turned into a nunnery; but on Mohammed’s conquering Constantinople he again made it a convent. Its first Sheikh was Oveis, who had the charge of seventy-four disciples. He was buried at Damascus, near Belál the Abyssinian: may God sanctify his secret state! The other tekíehs are those of Ak-shems-ud-dín, near Alí Páshá; of Emír Najárí; of Sofílar; of Khoájeh Mustafá Páshá; of Umm-sinán; of Sívásí; of Táváshí Mohammed Aghá, near Ayá Sófiya; of Erdebílí; of Sunbul Efendí; and of Gulshení at Ak-Seráï.
SECTION XXII.
Of the Imáret, or Refectories.
Praise be to God! who, according to the sacred text of the Korán: “There is no beast on the earth for which God hath not made a provision,” has provided a plentiful supply for the poor by the foundation of Sultán Mohammed II. at the new palace, in which food is distributed to them three times a day; at the Imáret of Sultán Báyazíd twice; the same at the imárets of Sultán Selím I.; Soleïmán; Prince Mohammed; Ahmed; Eyúb; Khasekí Sultán, near the women-market; Vafá Sultán; Prince Jehángír, near the Top-kháneh; Mehrmáh Sultán, at Scutari; Válideh of Murád IV.; Ibráhím Khán; and of Othmán Khán. May God extend His mercy to them all! Besides these there are some hundreds of kitchens attached to the various convents; but the above are the old establishments of the Sultáns and Princes, where the poor receive a loaf of bread and a dish of soup every day. I, the humble Evliyá, who during a period of fifty-one years have visited the dominions of eighteen different monarchs, have no where seen such establishments.
SECTION XXIII.
Of the Tímáristán and Moristán, or Hospitals.
The Tímár-kháneh of Mohammed II., which consists of seventy rooms, covered with eighty cupolas, is attended by two hundred servants, a physician-general, and a surgeon. All travellers who fall sick are received into this hospital, and are well attended to. They have excellent food twice a day; even pheasants, partridges, and other delicate birds are supplied. If such are not at hand in the hospital, it is provided by the charter of foundation that they shall be furnished from the imárets of Sultán Soleïmán, his son Prince Mohammed, Sultán Ahmed I., Khásekí Sultán, Vafá Sultán, Eyúb Sultán, Prince Jehángír, Mehrmáh Sultáneh, and of the Válideh’s mosque at Scutari. There are musicians and singers who are employed to amuse the sick and insane, and thus to cure their madness. There is also a separate hospital for infidels. The hospital of Sultán Soleïmán is an establishment so excellent, that the sick are generally cured within three days after their admission, it being provided with most able physicians and surgeons. The mosques of Báyazíd and Selím have no hospitals attached to them. The hospital of Sultán Ahmed is chiefly for the reception of insane persons, on account of the purity of its air. The attendants are remarkable for their patience and good-nature, the reason of which is, that they are under the immediate inspection of the Kizlar-ághásí, who himself attends to inquire into the state of the sick. The hospital of the Khásekí, near the women-market, is also an excellent institution.
SECTION XXIV.
Of the principal Palaces of Constantinople.
One of the grandest of these is that of Ibráhím Páshá, the Vezír of Sultán Soleïmán, on the At-maidán, in which two thousand pages of the seráï were formerly educated. It is next in point of magnitude to the imperial seráï. The Seráï of Mehrmáh, near the mosque of Sultán Báyazíd, consists of seven hundred separate apartments. But even larger than this is the seráï of Siyávush Páshá, to the north of the mosque of Sultán Soleïmán, which has three hundred rooms, seven baths, fifty shops, and stables more extensive than those of the imperial palace. The others are: the seráï of the ághá of the Janissaries, near the mosque of Sultán Soleïmán; the seráï of Tekelí Mustafá Páshá; of Dallák Mustafá Páshá; of the Defterdár (who was hanged) Mustafá Páshá, near the Soleïmániyeh; of Pertev Páshá at the Vafá; of Sevgelún Moslí Sultáneh, within the corn-market; of Perinjí Zádeh, at Zírekbáshí; of Korshúnlí Sultáneh, in the same place; of Moralí Mustafá Páshá, near the place of the Ajemoghláns; of Kapújí Murád Páshá, near the ink-makers’ row; of Silihdár Mustafá Páshá, near the mosque of Soleïmán; of Khoájeh Vezír Mohammed Páshá, near the mosque of the Sháhzádeh; of Kana’án Páshá, near the old Seráï; of Músá Páshá, near Khoájeh Páshá; of Kara Mustáfá Páshá, near Ak-Seráï; of Sokollí Mohammed Páshá, near the Aláï Koshk; of Melek Ahmed Páshá, near Ayá-Sófiya, with three baths and two hundred apartments; of Reís Ismáíl, near Mahmúd Páshá; of Khán Zádeh Sultán, or Bairám Páshá, near Ayá-Sófiya; of Wárwár Alí Páshá, near Sultán Ahmed’s mosque; of Emírgúneh Zádeh Yúsuf Páshá, near the stable-gate; of Mokábilijí Hasan Efendí; of the Kapúdán Hasan Páshá, near Ayá-Sófiya; of Aísha Sultáneh, near Ak-Seráï; of Ján Pulád Zádeh Husain Páshá; of Juván Kapijí the Vezír, otherwise the Seráï of Rustam Páshá, near the convent of Khoájeh Ahmed Sultán; of Ankabút Ahmed Páshá; of Khoájeh Ibrahím, better known by the name of Jinjí Khoájeh; of Sáleh Páshá, near Mahmúd Páshá; of Kapúdán Síávush Páshá, near the harbour of galleys; of Ak-Mohammed Páshá, near the Jinjí Maidán; of Balátlí Solák Chelebí; of Husain Aghá, near the mosque of Sultán Selím; the barracks of the Janissaries, near the Orta Jámi’; the palace of Ibrahím, the inspector of the arsenal, near the Vafá, for which the humble writer composed a chronograph.
The following palaces were built by the architect Sinán during the reigns of Sultáns Selím I. and Soleïmán: The imperial palace of Sultán Mohammed II. having been burnt down, it was rebuilt by Sultán Soleïmán, who also restored the Galata Seráï, which was built by Sultán Báyazíd. Sinán also built the palace of Yení-kapú; of Mohammed Páshá, in the galley-harbour; of Mohammed Páshá, at Ayá Sófíya; of Rustam Páshá, Vezír of Sultán Soleïmán; of Kojeh Alí Páshá; in the place of Gúzel Ahmed Páshá’s palace, in the Hippodrome, was built the mosque of Sultán Ahmed I.; the seráï of Ferhád Páshá, near Sultán Báyazíd; of Pertev Páshá, on the Vafá; of Kojeh Sinán Páshá, at the Hasán place; of Súfí Mohammed Páshá, near Khoájeh Páshá; of Mohammed Aghá, near Yení-bághcheh; of Sháh Khúbán, near the fountain of Kásim Páshá.