Chapter XV: Epilogue

TO live in Constantinople is to live in a very wide world. The city, it is true, is not a seat of lofty intellectual thought. Upon none of its hills have the Muses come to dwell. It is not a centre of literary activity; it is not a home of Art. Here is no civic life to share, no far-reaching public works of philanthropy to enlarge the heart, no comprehensive national life to inspire patriotism, no common religious institutions to awaken the sense of a vast brotherhood enfolded within the same great and gracious heavens. If one is so inclined, it is easy for life here to be exceedingly petty. And yet, it is certain that to live in Constantinople is to live in a wide world. It is not for any lack of incentive that a resident here fails "to think imperially" or to feel on an imperial scale. When a man possessed by the genius of the place quits the city to reside elsewhere, the horizon of his life contracts and dwindles, as when a man descends from the wide views of a mountain peak to the life pent within the walls of a valley. For nowhere else is the mind not only confronted, but, if one may thus express it, assailed by so many varied subjects demanding consideration, or the heart appealed to by so many interests for its sympathy.

The very geography of the place offers a wide outlook. As a part of his everyday experience, a resident of Constantinople lives within sight of Europe and Asia. Every day of his life, he sees the waterway that runs between the two great continents thronged with vessels of every nation, hurrying to and fro to bring the ends of the earth together. Then, how much human power has been enthroned here--the dominion of Byzantium for one thousand years; the rule of Constantine and his successors for eleven centuries; the sway of the Ottoman Sultans through four hundred and fifty years. If what we see has aught to do with what we are, here is a mould in which to fashion a large life. But Europe and Asia are present in more than their physical aspects, or in long periods of their history. Their civilisations also meet here. On every side there is the pressure of a dominant Oriental society and polity, with its theocratic government, autocracy, the creed of Islam, polygamy, slavery, eunuchs, secluded and veiled womanhood, men in long robes and turbans, sluggishness, repose, the speech of Central Asia softened by the accents of Persia and Arabia, minarets, domes surmounted by the Crescent, graceful but strange salutations, festivals which celebrate events in a course of history not your own, and express joys which have never gladdened your soul. And mingling, but not blended, with this world of Asiatic thought and sentiment and manner, is a European world, partly native, partly foreign, with ideas of freedom, science, education, bustle, various languages, railroads, tramways, ladies in the latest Parisian fashions, church bells, the banner of the Cross, newspapers and periodicals from every European and American capital, knitting scattered children to the life of their fatherland. The members of the foreign communities in the City of the Sultan do not forget the lands of their birth, or of their race and allegiance. Though circumstances have carried them far from their native shores and skies, physical separation does not sever them from the spirit of their peoples. Nay, as if to make patriotic sentiment more easy, foreigners are placed under the peculiar arrangements embodied in what are termed the Capitulations, whereby, in virtue of old treaties, they enjoy the privilege of living to a great extent under the laws of their respective countries, with little interference on the part of the Ottoman Government. When your house is your castle, in the sense that no Turkish policeman dares enter it without the authorisation of your Consulate or Embassy, when legal differences between yourself and your fellow-countrymen are submitted to judges, and argued by barristers, bred in the law which rules in your own land, when your church and school can be what they are at home, and when you can forward your letters, not only to foreign countries but even to some parts of the Turkish Empire, with a stamp bearing the badge of your own Government, it is natural that European residents in Constantinople should be able to preserve their special character, both after living here for many years, and also from generation to generation. A Mohammedan polity is opposed to the assimilation of strangers, unless the aliens become converts to Islam. Whatever process of assimilation goes on in Constantinople appears in the slow changes of the East towards some likeness to the West. Otherwise, the European world is as present to the view as the Asiatic, and together they spread a wide vista before the mind.

Furthermore, what a broad outlook does the heterogeneous population afford! Whether you walk the streets or stay at home, on the mart of business, at all large social gatherings, in all public enterprises, you deal with diverse nationalities and races. Everywhere and always a cosmopolitan atmosphere pervades your life. One servant in your household will be a Greek, another an Armenian, a third a German or an Englishman. Your gardener is a Croat, as tender to flowers as he is fierce against his foes. The boatmen of your caïque are Turks. In building a house, the foundations are excavated by Lazes; the quarrymen must be Croats; the masons and carpenters are Greeks and Armenians; the hodmen, Kurds; the hamals, Turks; the plumbers, Italians; the architect is an Englishman, American, or a foreigner of some other kind; the glaziers must be Jews. Fourteen nationalities are represented by the students and professors of an international college.

When the season of pilgrimages comes round, the streets are thronged by Tartars, Circassians, Persians, Turcomans, on their way to Mecca and Medina, wild-looking fellows in rough but picturesque garb, staring with the wonder and simplicity of children at the novelties they see, purchasing trifles as though treasures, yet stopping to give alms to a beggar, and groping for the higher life.

Nor is it only in great matters that this wideness of human life comes home to the mind in Constantinople. It is pressed upon the attention by the diversity that prevails, likewise, in matters of comparatively slight importance; in such an affair, for example, as the calculation of time. For some, the pivotal event of history is the birth of Christ; for others, it is the Flight of Mahomet from Mecca to Medina, and accordingly, two systems of the world's chronology are in vogue. One large part of the populations still adheres to the primitive idea that a new day commences at sunset, while another part of the community defers that event until the moment after midnight. Hence in your movements and engagements you have constantly to calculate the precise time of day according to both views upon the subject. The time-tables of the steamers which ply between the city and the suburbs on the Bosporus and the Sea of Marmora, adopt "Turkish time," and require you to convert the hour indicated into the corresponding hour from the European or "Frank" standpoint; and the same two-fold way of thinking on the subject is imposed upon all persons having dealings with the Government and the native population in general. A similar diversity exists in regard to the length of the year. The Turkish year consists of twelve lunar months, a thirteenth being added from time to time to settle accounts with the sun. The question when Ramazan, the month of fasting by day and of feasting at night begins, or when the festival of Bairam commences is determined, at least formally, by the appearance of the new moon, upon the testimony of two Moslem witnesses before a judge in any part of the Empire. Thus these religious seasons might commence on different days in different localities, the moon not being visible in some places, on account of the state of the weather. The formula in which the approach of these seasons is now announced to the public, since the increase of astronomical knowledge in Turkish circles, is a curious compromise between former uncertainty and actual assurance on that point. "Ramazan begins (say) on Tuesday next, provided the new moon is visible. If not, the Fast will date from Wednesday." Alongside the Turkish mode of measuring the year, there is the method introduced into the Roman world by Julius Cæsar, the "Old Style," followed by Greeks and Armenians, and also the "New Style," the mode of reckoning inaugurated by Pope Gregory XIII., now thirteen days in advance of the Julian Calendar. Accordingly, to prevent mistakes in regard to a date, letters and newspapers are often dated according to both styles. With some the year begins in March, with the advent of spring; with others it commences in September, when autumn gathers in the fruits of the earth; others make January, in midwinter, their starting-point. The difference between the "Old Style" and the "New Style" involves two celebrations, as a rule, of Easter, two observances of New Year's Day, while Christmas is celebrated three times, the Armenian Church having combined the commemoration of that festival with the more ancient festival of the Epiphany. For one section of the community, moreover, the day of rest is Sunday, for another Saturday, for yet another the day of special religious services is Friday. All these differences are not matters seen at a remote distance of place or time; they are not curious items of archæological lore. On the contrary, they enter into the practical experience of your workaday life, compelling you to see things from various points of view, and to conform with the ways of humanity in manifold directions.

Then what a diversified scene is spread before the mind by the variety of religious faiths professed here. A native of Constantinople put the case before the Parliament of Religions, held at the Chicago Exposition, thus: "We have a Parliament of Religions every day in Constantinople." The faith of Israel, Mohammedanism, and Christianity, are here matched against each other in great organised communities, with the marks of the controversies and wars which form so large a part of the history of this Eastern world fresh and clear upon them.

Here are the sects and schools of thought which divide Islam; the Sunnites who maintain the legitimacy of all the Caliphs, the Shiites who hold that Ali, the cousin and son-in-law of the Prophet, was his first lawful successor, and who gather annually in the court of the Validè Khan in Stamboul, to cut and gash themselves, like their brethren in Persia, as they mourn the murder of Ali's sons, Hussein and Hassan; the Howling and the Dancing Dervishes who hope to apprehend the Divine in their ecstasy, the Bektashs Dervishes, more rationalistic, more tolerant, more latitudinarian. Here are the sects that divide the Christian world; Orthodox Greek, Roman Catholic, Gregorian Armenian, Protestant, representatives of the Nestorian Church, and of the Syrian Jacobites. What long vistas of Church History are thus open on every hand; what different modes of conceiving truths stare you in the face at every turn!

Finally, but not least, there is the spacious outlook afforded by the political situation, of which Constantinople has long been the centre. The question of the continued existence of the Ottoman rule in Europe, if not also in Asia, has been a burning question for many generations, affecting both the destiny of the peoples subject to that rule and the interests and relations of all the Great Powers of Europe. It is one of the biggest, most important, most complicated problems that can occupy the minds of the statesmen of the world, and it has no less magnitude in its appeals to the concern of philanthropists. Here, to speak with malice to none and with charity for all, is a rule established by the might of conquest over different races, rival nationalities, various creeds. As already observed, the conquerors have neither wished nor been able to efface these distinctions, nor have the conquered had any inclination to be merged into a common life and polity. In such a state of things it is not surprising that no love has been lost. Legend has it that the battle of Chalons was waged with such ferocity, that, after the bodies of the combatants lay cold upon the ground, their spirits continued to fight in the air. The struggle between the conqueror and the conquered in Turkey has raged in their hearts even when, to all appearance, it seemed to have ended. In thought and sentiment the country has always been in a state of war. That a rule carried on in the spirit of conquest and of religious exclusiveness should have involved intolerable treatment of the subject peoples is only what might be expected, notwithstanding occasional good intentions. And that peoples thus treated, and persistently reminded of their subjugation and inferior legal standing should never abandon the hope of deliverance, and should even endeavour to create opportunities to achieve emancipation is, likewise, only what might be expected. Whether the subject peoples could have already gained their liberty, if they had been united, is a question open to debate. But what is certain is that their rivalries, their dissensions, and their natural but incompatible expectations, have retarded the realisation of their ambitions. To a large extent, this is their misfortune; the fate imposed upon them by their circumstances. Look, for example, at the situation in the European portion of the Empire. How can any one expect Roumanians, Servians, Bulgarians, Greeks, and Albanians to forget their historical antecedents, their race distinctions, and their associations with different parts of the country, in order to become one nationality? How can they be persuaded to combine in a common effort to become free, while the points in dispute between themselves remain unsettled? The question is rendered yet more difficult when these peoples, as is often the case, dwell side by side in the same section of the country.

Here is a tangle of claims which an impartial mind finds hard to unravel, and feels tempted to relegate to the sword that cuts the Gordian knot. The fundamental difficulty that hinders the solution of what is known as "the Eastern Question" is the absence of a large homogeneous population within the bounds of the Empire, to which the Government of the country can be transferred from the hands of the present ruling race. No single people, under Ottoman rule, can replace the Turk in the mastership of the whole Empire. It is a property that must be divided, and the division of the inheritance, if it is to be carried out in the spirit of justice and common sense and not of partisanship, is a matter of extreme perplexity. Hence the occasion for the interference of the Great Powers of Europe, sometimes to assist the weak, sometimes to repress risings, sometimes to limit the area of disturbance, sometimes to extort concessions, sometimes to appropriate a portion of the spoils, always to guard their own interests, real or artificial. That interference is crippled, often paralysed, by mutual jealousies, by native dissensions, by greater concern for the success of foreign schemes than for the welfare of the country, by the dread of a great war, by inability to answer clearly the question, What next? The spectacle presented by the action of the Powers is not always edifying. It has, at times, provoked the opinion that they are not powerful, but powerless. But the historical evolution which is in process has brought great actors upon the scene. It keeps great themes continually before the mind. Again and again, it has been accompanied with the tramp of armies, and resounded with the thunders of war. It is studded with Conferences and Congresses, at which the foremost statesmen of the day have discussed the destiny of this city and land, as the most momentous problem of European politics. It is still overshadowed by war-clouds.

Nor has all this been a vain show. In the course of the past century, liberty has won many victories in the Near East. Servia, Roumania, Bulgaria, Greece, have risen from the dead and become independent and progressive nations. Old national memories, stretching, in the case of Greece, as far back as classic times, have united with modern ideas to restore the continuity of history, and to hasten the day when the whole of Europe will move forward together. The flood which covered the land has slowly subsided. Tract after tract of the devastated earth has risen above the waters, and is reclaimed for new life and fruit. And the forces which have produced this wonderful transformation still operate. Who can stay their power? What precise form the final consummation will assume--a federation, the rule of a Free Russia, a group of independent but friendly States, partition between the Great Powers--is a secret no one can meantime divine. The unexpected may happen. But the future destiny of a city which has acted so great a part in the past, and which is capable of acting an even greater part in the time to come, is only another reason why life here is so large. What other city presents such a problem? One may as soon dwell by the shore of an ocean, or in view of peaks rising to heaven, and fail to be impressed by the greatness of the world, as live in Constantinople without realising the vastness of human interests and problems.

INDEX

Abimelech, 254

Acoemetæ, 150, 155

Acropolis, 15, 16, 88, 89

Admiralty, 109, 117

Adrianople, 33, 144

Aivan Serai, 54, 102, 115, 119

Alaric, 45, 54

Albanians, 273

Alemanni, 29

Alexander the Great, 13

Ali, 270

Alti Mermer, 37

Amalfi, 161

Ammianus Marcellinus, 25

Anemodulion, 39

Anna Dalassena, 163

Anthemius, Prefect, 55, 56, 57, 58, 59, 137, 149, 183

Anthemius of Tralles, 180

Aqueduct of Valens, 218

Arabs, 123

Arcadia, 48

Arian, 234

Arius, 35

Armenian Church, 68, 234

Armenians, 211, 234

Athanaric, 34, 35

Athenais, 71, 72

Athyras, 122

Attila, 54, 57, 78, 122

Augustaion, 20

Avars, 120, 123, 155

Bairam, 231, 268

Balat, 111

Basil, 86, 135, 157

Basilica, 27

Basilica Cistern, 218

Basilica Theodosiana, 39

Baths of Achilles, The, 60

Baths of Constantine, 39

Baths of Zeuxippus, 16, 19, 20

Bektash Dervishes, 271

Belgrade, 9

Belisarius, 158

Beshiktash, 84, 114, 116

Blachernæ, 23, 53, 120

Bohemond, 126

Bondelmontius, 137

Bonus, 155

Bronze Horses of Lysippus, 60

Browning, 104

Bucoleon, 94, 96

Bulgaria, 275

Bulgarian Church, 239, 240

Bulgarians, 236, 238, 239, 240, 273

Bury, Professor, 148

Buyuk Tchekmedjé, 122

Buyukderé, 203

Cannæ, 33

Canning, Sir Stratford, 200, 250

Capitol, 21, 62

Capitoline Hill, 193

Capitulations, 265

Carthage, 54, 57

Cassim Pasha, 114, 116

Cassius, 4

Chæronea, 149

Chalcedon, 84

Chalons, 272

Charles Martel, 148

Chichli, 202

Christmas, 269

Chrysopolis, 12

Chrysostom, 45, 47, 55, 60, 69

Churches--
S. Agnes, 174
All Saints, 136
Anastasia, 36
S. Barbara, 89
S. Demetrius, 141
S. Diomed, 99
Forty Martyrs, 136
S. George (Soulou Monastir), 99
S. George Mangana, 89, 141
Holy Apostles, 21, 24, 26, 35, 69, 138, 139, 140, 148, 168, 189
S. Irene, 20, 48, 88, 141, 147, 148, 174, 186
S. John Studies, 99, 150, 152, 154, 172, 186
S. Mamas, 84
S. Mark's of Venice, 60, 190
S. Mary of Blachernæ, 69, 110, 120
S. Mary Hodegetria, 69, 89, 141, 167
S. Mary Mouchliotissa, 146
S. Mary Pammacaristos, 110, 139, 146, 164, 168, 189, 190
S. Mary Panachrantes, 189
S. Mary Peribleptos, 99
S. Mokius, 136
S. Peter in Galata, 167
S.S. Peter and Mark, 110
S.S. Peter and Paul, 157, 158
S. Saviour-in-the-Chora, 149, 162, 166, 167, 168, 188, 189, 190, 191
S. Saviour Pantepoptes, 110, 116, 162, 163, 191
S. Saviour Pantocrator, 110, 162, 164, 190, 191
S.S. Sergius and Bacchus, 92, 96, 155, 157, 175, 176, 177, 178, 179,
180, 184, 186
S. Sophia, 26, 27, 47, 60, 79, 82, 93, 111, 135, 138, 139, 148, 155,
159, 162, 171, 180, 181, 182, 184, 185, 186, 187, 191, 218, 228
S. Theodore, 93
S. Theodore Tyrone, 190, 191
S. Theodosia, 110, 166, 167, 168
S. Vitale at Ravenna, 177, 178, 180

Circassians, 266

Clavijo, 132

Code of Justinian the Great, 65

Code of Theodosius II., 64, 65

Column of Claudius Gothicus, 47

Column of Marcus Aurelius, 38

Column of Trajan, 38

Constantine the Eparch, 58, 59, 77

Coptic Church, 68, 234

Council of Chalcedon, 68

Council of Ephesus, 68

Count Robert of Paris, 126

Crum, 120, 123, 153

Custom House, 207, 211

Cyril, 160

Cyrus, Prefect, 57, 58, 60, 61, 77

Dancing Dervishes, 270

Dandolo, Doge Henrico, 60, 87, 106, 114, 115, 116, 163

Dardanelles, 203

Darius I., 13, 224

De Amicis, 195

Delphi, 22

Demophilus, 36

Dionysius, 155

Dockyard, 109

Ducange, 132

Ducas, 168

Easter, 269

Easter Monday, 211

Eleutherius, 21

Emperors--
Alexius I. Comnenus, 106, 126, 127, 163
Alexius V. Ducas, Murtzuphlus, 38, 116, 163
Andronicus II. Palæologus, 192
Andronicus III. Palæologus, 85
Arcadius, 42, 44, 45, 46, 47, 49, 50, 55
Baldwin I., 127, 164
Basil I., 99, 135, 157
Basil II., 85, 100, 124
Claudius Gothicus, 14. 47
Constantine the Great, 1, 4, 7, 9, 11, 12, 15, 16, 17, 19, 20, 21,
24, 25, 31, 43, 44, 61, 64, 83, 88, 91
Constantine IV. Pogonatus, 98
Constantine V. Copronymus, 124
Constantine XII. Dragases, 129, 130
Constantius II., 25, 26, 27
Diocletian, I, 7, 8, 9
Heraclius, 87, 98, 120, 124, 155
Honorius, 42, 50
Isaac I. Comnenus, 151
Isaac II. Angelus, 115
John I. Zimisces, 94, 95, 100, 124, 160
John II. Comnenus, 163
John V. Cantacuzene, 168
John VI. Palæologus, 136
Julian, 27, 28, 29, 30, 32
Justinian the Great, 89, 94, 96, 109, 135, 148, 155, 156, 158, 178,
185, 189
Justin II., 30
Leo III. the Isaurian, 148
Leo V. the Armenian, 10, 12
Leo VI. the Wise, 85
Licinius, 12, 15
Manuel Comnenus, 85, 119, 126
Marcian, 71, 78
Michael VII. Ducas, 151
Michael VIII. Palæologus, 85, 97, 106
Nero, 1
Nicephorus Phocas, 94, 100
Phocas, 87, 98
Septimius Severus, 13, 16, 98
Theodosius the Great, 34, 35, 36, 37, 38, 39, 40, 41, 42, 44, 148
Theodosius II., 39, 40, 49, 53, 55, 57, 59, 61, 62, 64, 65, 67, 69,
70, 71, 72, 73, 78, 84, 101, 118
Theophilus, 85, 86, 124
Trajan, 26
Valens, 31, 32, 33

Empress--
Dominica, 33
Eudocia, 72, 73, 74
Eudoxia, 45, 48, 77
Sophia, 30
Theophano, 94

Epiphany, 269

Eubulus, 88

Eutropius, 45

Eutychius, 71

Exakionion, 37

Exarch, 239

Exokionion, 36, 37, 149

Exokionitæ, 36

Eyoub, 111, 113, 114

Factions, 41, 58, 75

Field of the Witnesses, 223, 224

Fortress of the Seven Towers, 140

Forum of Arcadius, 49

Forum of Theodosius, 38, 49

Forum of Theodosius I., 49

Forum of Trajan, 25

Forum Romanum, 3

Fountain of Sultan Achmed III., 218

Fourteen Wards, 23

Fourth Crusade, 38, 87, 106, 113, 123, 126, 127, 163

Frederic, Cardinal, 161

Gainas, 45, 46

Galata, 23, 84, 108, 195

Galata Bridge, 105, 202

Gates--
Achour Kapoussi, 83
Adrianople, 183
Ancient Gate, 17, 36, 37
Beautiful Gate of S. Sophia, 162
Charisius, 123, 129
Daoud Pasha Kapoussi, 83, 96
Deïrmen Kapoussi, 86, 89
Edirne Kapoussi, 128
Egri Kapou, 23, 119
Eugenius, 102
Golden Gate, 39, 40, 77, 124, 140, 149, 202
Isa Kapoussi, 37
Jesus, 17
Kerkoporta, 130
Kiretch Kapoussi, 102
Narli Kapoussi, 151
Odoun Kapan Kapoussi, 109
Rhegium, 59, 77
S. Æmilianus, 83, 96
S. Romanus, 123, 128
Tchatlady Kapou, 94
Top Kapoussi, 123, 128
Xylokerkou, 77
Yali Kiosk Kapoussi, 102
Yeni Mevlevi Khaneh Kapoussi, 59
Zindan Kapoussi, 106

Gennadius, 138, 139

Genoa, 88, 107, 108, 128, 129

Genoese Castle, 224

Genseric, 54

George the Despot of Servia, 86

Geysa I., 163

Gibbon, 3, 193

Giustiniani, 129, 130

Gladstone, Mr., 125

Godfrey of Bouillon, 126, 163

Goths, 6, 14, 33, 34, 35, 49

Great Palace, 94

Great Powers, 271, 274, 275

Greece, 275

Greek Orthodox Church, 238, 239, 240, 271

Greeks, 236, 240, 273

Gregorian Armenian, 271

Gregory of Nyssa, 67

Gregory of Nazianzus, 36

Harbour of Eleutherius, 21, 42, 98

Harbour of Julian or New Harbour, 30, 87, 96

Harbour of Kaisarius, 97

Harbour of the Kontoscalion, 96

Harbour of Sophia, 30, 87

Harbour of Theodosius I., 98

Harrison, Mr. Frederic, 95

Haskeui, 111, 114

Hassan, 270

Hebdomon, 57

Heraclea, 14

Herodotus, 224

Hippodrome, 16, 19, 20, 22, 30, 40, 41, 58, 60, 61, 77, 87, 92, 96,
134, 136, 151, 171

Hodgkin, Dr., 11

Holy Well, 110

Hormisdas, 24, 26

Hospital of Sampson, 88

Howling Dervishes, 229, 270

Hugo of Saint Paul, 127

Humbert, Cardinal, 160, 161

Huns, 33, 55, 78, 122, 149, 206

Hussein, 270

Iconoclast, 152

Imarets, 231

Imperial Palace, 136

Imperial Treasury, 199

Indjili Kiosk, 89

Inner Bridge, 17, 10l, 109, 115, 202

Isidorus of Miletus, 180, 183

Janissaries, 225

Kadikeui, 83, 85

Kadriga Limani, 30, 87

Koran, 242

Kurds, 211, 266

Kutzo-Wlachs, 240

La Broquière, 137

Lake of Derkos, 218

Latin Crusaders, 138

Layard, Sir Henry, 196

Lazes, 266

Leontius, 71, 72

Libanius, 29

Louis of Blois and Chartres, 127

Lycus, 129, 131

Macedonia, 239, 240

Mahomet, 111, 162, 232, 267

Mangana, 89

Mardonius, 27

Marina, 48

Mary Ducæna, 163

Maximus, 39

Mecca, 266, 267

Medina, 267

Megara, 12

Methodius, 160

Milan, 8

Milion, 20

Mir-Akhor Djamissi, 150

Mithridates, 13

Modestius, Prefect, 31

Monastery of Hormisdas, 159

Mosaic Mosque, 149

Mosques:--
Aivas Effendi, 126
Atik Mustapha Pasha Djamissi, 110
Eski Imaret Djamissi, 110, 162
Eyoub, 224
Fethiyeh Djamissi, 166
Gul Djamissi, 110, 166
Isa Kapoussi Mesdjidi, 17, 149
Kahriyeh Djamissi, 110, 149, 162
Kutchuk Aya Sofia, 155, 175
Shahzadè, 190
Suleiman the Magnificent, 109, 190
Sultan Achmed, 20, 93, 191
Sultan Mehemet, 21, 31, 148, 190
Sultan Selim, 49, 190
Tulbenkdji Djamissi, 97
Zeirek Kilisse Djamissi, 162

Mount Olympus, 91

Museum of the Janissary Costumes, 199

Naissus, 9

Naval Hospital, 109

Neorion or Dockyard of the Heptascalon, 97

Nestorian Church, 234, 271

Nestorius, 71, 73, 67

New Style, 269

New Year's Day, 269

Nicephorus Gregoras, 168

Nicomedia, 9, 24, 27

Night of Power, The, 228

Nika, 148

Nisch, 9

Normans, 106

Odessa, 239

Okmeidan, 109

Old Style, 269

Ortakeui, 202

Ostrogoths, 46

Othman, 11, 199

Pachymeres, 97, 168

Palace of--
Blachernæ, 54, 110, 114, 119, 126, 136
Diocletian, 171
Dolma Bagtche, 114
Mangana, 89
Porphyrogenitus, 118, 119

Palatine, 93

Pantheon, 179, 187

Pardoe, Miss, 197

Parthenon, 79

Patriarch--
Jeremiah, 141
John the Faster, 158
Michael Keroularius, 161

Paulicians, 153

Paulinus, 72, 73, 74

Pausanias, 13

Pera, 102, 108, 202

Persia, 6, 28, 124

Persians, 22, 266

Pescennius Niger, 13

Peter the Hermit, 126, 163

Phanar, 49, 110, 115, 116, 146

Philip of Macedon, 13, 88

Philopation, 89

Phrantzes, 168

Pisans, 107

Platæa, 13

Pope--
Gregory the Great, 157
Gregory XIII., 269
Pope John VIII., 157
Vigilius, 158, 159

Prison of Anemas, 120

Proclus, 41

Procopius, 32

Psamatia, 17, 99, 150, 172

Public Fountains, 217

Public Granaries, The, 60

Pulcheria, 48, 69, 70, 72, 73

Ramazan, 228, 231, 243, 259, 268

Ravenna, 8

Robert of Normandy, 126

Roumania, 275

Roumanians, 236, 273

Roumeli Hissar, 215, 223

Rufinus, 45

Russia, 275

Sacred Palace, 171

Samson, 233

Samson Agonistes, 232

San Stefano, 114

Saracens, 107, 111, 124

Sardica, 6

Sarmatians, 6

Scutari, 12, 84, 114

Second General Council, 37

Senate House, 20, 29, 60

Seraglio Lighthouse, 15

Seraglio Point, 14, 15, 48, 81, 83, 84, 85, 88, 90, 91, 106, 138, 199,
219, 224

Serpent Column, 22

Servia, 275

Servians, 236, 240, 273

Seven Towers, 81

Sheik-ul-Islam, 142, 224

Shiites, 270

Sigma, 30

Simon, 154

Simplicius, 48

Singidunum, 9

Sophia, 9, 36

Spalato, 171

Stanley, Dean, 11

Strategion, 23

Studius, 150, 151, 172

Sultan--
Abdul Azis, 224
Abdul Medjid, 90
Bajazet II., 38
Mahomet, 199
Mehemet the Conqueror, 90, 113, 123, 128, 142, 143, 145, 162, 223
Murad, 123, 224
Selim I., 141
Suleiman the Magnificent, 141

Sunnites, 270

Sweet Waters of Asia, 255, 260

Sweet Waters of Europe, 111, 113, 255, 260

Swiatoslaf, 124

Symeon, 123

Syrian Jacobites, 271

Tancred, 126

Tartars, 266

Taxim, 211

Tekfour Serai, 53, 118

Temple Bar, 17

Temple of Jupiter, 193

Temple of the Winds, 39

Themistius, 26, 43, 137

Theodora, 94, 176

Theodore, 152, 153, 154

Theodore Metochites, 150

Theodoric the Great, 177

Theodosian Wall, 77, 118

Therapia, 203

Thermæ of Arcadia, 48, 89

Thessalonica, 9

Torcello, 175

Tours, 148

Tower of Galata, 102, 107

Tower of Isaac Angelus, 120, 126, 135, 136

Trajan, 26

Troy, 9

Turcomans, 266

Tzycanisterion, 90

Ulfilas, 45

University of Constantinople, 62, 63, 77

Validé, Khan, 270

Validé, Sultana, 250

Vandals, 57

Varangian troops, 127

Vefa Meidan, 190

Venice, 60, 88, 106, 108, 114, 128

Vienna, 205

Ville-Hardouin, 114, 127, 134

Visigoths, 45

Vladimir, 159

Vlanga, 17, 88, 134

Vlanga Bostan, 42, 83, 98, 99

Wheler, 50

White, Colonel, 196, 197

Xenophon, 88

Xerolophus, 49, 69

Yeri Batan Serai, 27, 218

THE END

_Printed by_ R. & R. CLARK, LIMITED, _Edinburgh_.