Chapter XIX: Section XV: On the Imperial Mosques in the Mohammedan City of Kostantaniyyeh (2)

He began it as a monument to the illustrious memory of his father, in the year 927 (A.D. 1521), and finished it in the year 933 (A.D. 1527). It is a lofty mosque, in the interior of Islámból, on the summit of one of the hills which overlook the canal; but it has no fine columns within it like the other mosques. It is only an elevated dome supported by four walls, but such as to raise the admiration of all who are masters in mathematics, and to be pointed at as a proof of the great skill of the old architect Sinán. On examining it, all mathematicians are astonished; for its dome is found, on admeasurement, to be one span wider than that of Ayá Sófiyah. It appears, in truth, to be an azure vault, like the vault of the sky; but is not so high as that of Ayá Sófiyah, since it measures only fifty-eight builder’s cubits in height. The cause of its not having been made more lofty, is the elevation of the hill upon which it stands. On the right side of its precincts (harem) there is a deep cistern, made in the time of the infidels; and on the north side is the ascent called the Forty Stairs, though there are fifty-four steps. The declivity on each side is very steep and precipitous; the architect Sinán, therefore, with a prudent foresight, in order to avoid all risk from earthquakes, gave a very moderate height to the mosque. The platform (mahfil) for the Muëzzins is placed upon marble columns, adjoining to the wall on the right hand; the Minber and Mihráb are of white marble, in a plain style. On the left side of the mosque there is a gallery supported by columns for the use of the Emperor: this was enclosed like a cage, with a gilt grating, by Sultán Ibráhim. Round the cupola there is a gallery where lamps are lighted on the blessed nights. The mosque is ornamented with some thousand trophies suspended around it, but has no other distinction on the inside. Opposite to the windows on the side of the Mihráb, is the sepulchre of Selím Khán, in a delightful garden, where the sweet notes of nightingales are heard. It is a hexagonal building, surmounted by a cupola. This mosque has three gates, of which that looking towards the Kiblah is always open. On the right and left of the mosque there are hostels for travellers; and there are also, on the right and left side, two minárehs, with one gallery each; but they are not so high as other minárehs. The court of the mosque (harem) is paved with white marble, has three gates, and stone benches (soffahs) all round. There is a basin in the centre of the court, which constantly supplies the Muselmán congregation with fresh and running water for their ablutions. Sultán Murád IV. placed a pointed dome over it, supported by eight columns, and there are four cypresses on the different sides of it. Outside of this court is a large enclosure (harem), planted with trees of various kinds, and entered by three gates. On the south (Kiblah) is the gate of the mausoleum (Turbeh); on the west, that of the market; on the north, that of the Forty Stairs. Below the market, looking towards the Chukúr Bóstán there is a large school for boys, a public refectory (Mehmán-seráï), and lodgings for men of learning and students. The bath (hammám) is three hundred paces beyond this enclosure; but there are no other colleges nor hospitals.

_Description of the Fifth Imperial Mosque; that of Sultán Suleïmán._

It was begun in the year 950 (A.D. 1543), and finished in the year——, and is beyond all description beautiful. The learned, who composed the metrical inscriptions, containing the date of its erection, confess that they are not able duly to express its praise; a task which I, the contemptible Evliyà, am now striving to perform as far as my ability will allow. This incomparable mosque was built by Sultán Suleïmán on one-half of the unoccupied half of the summit of the lofty hill on which had been erected, by Mohammed II, the old Seráï. Suleïmán having assembled all the thousands of perfect masters in architecture, building, stone-hewing, and marble-cutting, who were found in the dominions of the house of ’Osmán, three whole years were employed in laying the foundations. The workmen penetrated so far into the earth, that the sound of their pickaxes was heard by the bull that bears up the world at the bottom of the earth. In three more years the foundations reached the face of the earth; but in the ensuing year the building was suspended, and the workmen were employed in sawing and cutting various-coloured stones for the building above the foundations. In the following year the Mihráb was fixed in the same manner as that of Sultán Báyazíd’s mosque; and the walls, which reached the vault of heaven, were completed, and on those four solid foundations they placed its lofty dome. This vast structure of azure stone is more circular than the cupola of Ayá Sófiyah, and is seven royal cubits high. Besides the square piers which support it, there are, on the right and left sides, four porphyry columns, each of which is worth ten times the amount of the tribute (Kharáj) from Misr. These columns were brought from the capital of Misr, along the Nile, to Iskanderiyyeh, and there embarked on rafts, by Karinjeh Kapúdán, who in due time landed them at Ún-kapání; and having removed them from thence to the square called Vefà-méïdán, in the neighbourhood of the Suleïmániyyeh, delivered them up to Suleïmán Khán; expressing his wish that they might be received as a tribute from Karinjah (_i.e._ the Ant), just as a gift was graciously received from the Queen of Ants by Solomon. The Emperor, to shew his gratitude, immediately settled upon him the Sanjaks of Yilánlí-jezíreh-sí, and the island of Ródós. God knows, that four such columns of red porphyry, each fifty cubits high, are to be found no where else in the world. On the side next to the Mihráb, and on that opposite to it, the dome is joined by two semi-domes, which do not, however, rest on those columns, as the architect was afraid of overloading them. Sinán opened windows on every side to give light to the mosque. Those over the Mihráb and Minber are filled with coloured glass, the brilliance of whose colours within, and the splendour of the light reflected from them at noon, dazzle the eyes of the beholders, and fill them with astonishment. Each window is adorned with some hundreds of thousands of small pieces of glass, which represent either flowers, or the letters forming the excellent names (_i.e._ the Divine attributes); they are, therefore, celebrated by travellers all over the world. Though the Mihráb, Minber, and Mahfil of the Muëzzins are only formed of plain white marble, yet the last is of such exquisite workmanship, that it seems to be the Mahfil of Paradise; the Minber is also made of plain marble, but is surmounted by a conical tiara-like canopy, the like of which is no where to be found; and the Mihráb is like that of his Majesty Solomon himself. Above it there is engraved in letters of gold, on an azure ground, from the hand-writing of Karah-hisárí, this text of the Korán (iii. 32), “Whenever Zakariyyà (Zacharias) went into the chamber (mihráb) to her.” On the right and left of the Mihráb there are spirally-twisted columns, which appear like the work of magic. There are also candlesticks of a mans stature, made of pure brass, and gilt with pure gold, which hold candles of camphorated bees’-wax, each 20 kantárs (quintals) in weight. The ascent to each of them is by a wooden staircase of fifteen steps, and they are lighted every night. In the left corner of the mosque is a gallery (mahfil) raised on columns, for the private use of the Sultán; and it also contains a special Mihráb. Besides this gallery, there are four others, one on each of the large piers, for the readers of the lessons from the Korán. On both sides of the mosque there are benches (soffahs), supported by low columns, and outside of it, parallel with these benches within, galleries, supported on columns, one of which looks upon the sea, and the other on the market. When the mosque is very much crowded, many persons perform their devotions on these benches. There are also, round the cupola, within the mosque, two rows of galleries supported by columns, which, on the blessed nights, are lighted with lamps. The total number of the lamps is 22,000; and there are likewise some thousands of other ornaments suspended from the roof. There are windows on all the four sides of the mosque, through each of which refreshing breezes enter and revive the congregation; so that they seem to be enjoying eternal life in Paradise. This mosque is also, by the will of God, constantly perfumed by an excellent odour, which gives fragrance to the brain of man, but has no resemblance to the odour of earthly flowers. Within the mosque, beside the southern gate (kibleh), there are two piers, from each of which springs a fountain of pure water, in order to quench the thirst of the congregation; and in the upper part of the building there are certain cells for the purpose of keeping treasures, in which the great people of the country and some thousands of travellers keep their money, to an amount which the Great Creator alone knows!

_In Praise of the Writing of Karah Hisárí._

There never has been to this day, nor ever will be, any writing which can compare with that of Ahmed Karah Hisárí, outside and inside of this mosque. In the centre of the dome there is this text of the Korán (xxiv. 35): “God is the light of heaven and earth; the similitude of his light is as a niche in a wall wherein a lamp is placed, and the lamp enclosed in a case of glass:” a text justly called the Text of Light, which has been here rendered more luminous by the brilliant hand which inscribed it. The inscription over the semi-dome, above the Mihráb, has been already given. On the opposite side, above the southern gate, there is this text (vi. 79): “I direct my face unto him who hath created the heavens and the earth: I am orthodox.” On the four piers are written, “Allah, Mohammed, Abú Bekr, ’Omar, ’Osmán, ’Alí, Hasan, and Hoseïn. Over the window to the right of the Minber: “Verily, places of worship belong to God; therefore, invoke not any one together with God.” Besides this, over the upper windows, all the excellent names (of God) are written. These are in the Shikáfí hand; but the large writing in the cupola is in the Guzáfí hand, of which the Láms, Elifs, and Káfs, each measure ten ells; so that they can be read distinctly by those who are below. This mosque has five doors. On the right, the Imám’s (Imám kapú-sí); on the left the Vezír’s (Vezír kapú-sí), beneath the imperial gallery, and two side doors. Over that on the left is written (Kor. xiii. 24), “Peace be upon you, because ye have endured with patience! How excellent a reward is Paradise!” Over the opposite gate this text: “Peace be upon you! Ye are righteous; enter in and dwell in it for ever!” Beneath this inscription, on the left hand, is added, “This was written by the Fakír Karah Hisárí.”

_Description of the Court (Harem)._

The court of this mosque has three gates, to which there is an ascent and descent by three flights of steps. It is paved with white marble, and is as smooth and level as a carpet. Though very spacious, the body of the mosque is still larger. Round its four sides there are benches (soffahs) of stone, forty feet broad, upon which columns of coloured stones rest, supporting arches of different hues, as various as those of the rainbow. The windows of this court are guarded by iron gratings, the bars of which are as thick as a man’s arm, and so finely polished, that even now not an atom of rust is seen upon them, and they shine like steel of Nakhjuván. In the centre of this court there is a beautiful fountain worthy of admiration, but it is not calculated for ablutions, being only designed for the refreshment of the congregation. Its roof is a low, broad, leaden cupola; but the wonderful thing is this, that the water from the basin springs up as though shot from a bow, to the centre of the cupola, and then trickles down its sides like another Selsebíl. It is, indeed, a wonderful spectacle. Over the windows on each side of this court there are texts from the Korán inscribed in white letters on blue tiles. The door opposite to the kibleh (_i.e._ the north door) is the largest of all; it is of white marble, and has not its equal on earth for the beauty and skill with which it is carved and ornamented. It is all built of pure white marble, and the different blocks have been so skilfully joined together by the builders that it is impossible to perceive any crevice between them. Over the sill of the door there are sculptured flowers and festoons of filagree work, interlaced with each other with a skill rivalling the art of Jemshíd. On each side of this gate there are buildings four-stories high, containing chambers for the muvakkits (hour-cryers), porters, and sextons. At the entrance of this gate there is a large circular block of red porphyry, which is unparalleled for its size and the fineness of its polish. It is as large as a Mohammedan simát (_i.e._ dinner-tray). Within the gate, on the right side of the court, there is a square slab of porphyry, on which a cross was sculptured, the traces of which are still visible, though it was erased by the masons. The infidels offered a million of money for it in vain: at length a royal ball was fired from a galleon of the infidels, lying before Ghalatah, purposely at this slab, which was struck; but being on the ground, it received no damage. So that the infidels, with all their rancour, and skill in gunnery, could not break this stone, which had become a threshold of the Suleïmániyyeh; but the mark of the ball still remains, and raises the astonishment of all beholders.

On the pedestals of the columns round the four sides of this court (harem) there are brass plates, on which the dates of memorable events, such as great fires, earthquakes, revolts and tumults, are engraven. This mosque has four minarets, the galleries of which are ten in number, as a record that Sultán Suleïmán Khán was the tenth Sultán of the House of ’Osmán. The two minarets adjoining to the body of the mosque have each three galleries, to which there is an ascent by a staircase of two hundred steps; the two minarets at the inner angles of the court are lower, and have but two galleries each. Of the two lofty minarets which have three galleries, that on the left is called the Jewel Minaret, for the following reason:—Sultán Suleïmán, when building this mosque, in order to allow the foundations to settle, desisted, as has been already observed, for a whole year, during which the workmen were employed on other pious works. Sháh Tahmás Khán, King of ’Ajem (Persia), having heard of this, immediately sent a great Ambassador to Suleïmán, with a mule laden with valuable jewels, through friendship, as he said, for the Sultán, who, from want of money, had not been able to complete this pious work. The Ambassador presented the Sháh’s letter to the Sultán while surrounded with the innumerable builders and workmen employed about the mosque; and the latter, incensed on hearing the contents of the letter, immediately, in the Ambassador’s presence, distributed the jewels which he had brought to all the Jews in Islámból, saying, “Each Ráfizí, at the awful day of doom changed to an ass, some Jew to hell shall bear! To them, therefore, I give this treasure, that they may have pity on you on that day, and be sparing in the use of their spurs and whips.” Then giving another mule laden with jewels to Sinán, the architect, he said, still in the Ambassador’s presence, “These jewels, which were sent as being so valuable, have no worth in comparison with the stones of my mosque; yet, take them and mingle them with the rest.” Sinán, in obedience to the Sultán’s command, used them in building the six-sided basis of this mínaret, which derives its name from thence. Some of the stones still sparkle when the sun’s rays fall upon them; but others have lost their brilliance from exposure to excessive heat, snow, and rain. In the centre of the arch, over the Kibla gate, there is a Níshábúrí turquoise (pírúzeh), as large in circumference as a cup. There are on the two sides of this mosque forty different places where ablutions can be renewed.

_A Description of the Imperial Mausoleum._

At the distance of a bow-shot from the Mihráb, in the midst of a delightful garden, is the sepulchre of Suleïmán, itself an unparalleled edifice, being crowned by a double cupola, so that one is placed over the other, the smaller below and the larger above. There is not, in the whole civilized world, a building so richly ornamented with wonderful sculptures and carvings in marble as this!

_Description of the Outer Court._

The outer court of this mosque is a large sandy level planted with cypresses, planes, willows, limes, and ashes; and surrounding three sides of the building. It has ten gates: two on the Kibla side; _viz._ that of Merá, and that of the old Serái; on the south side, the Mekteb (school gate), chàrshù (market), medreséh (college), and Hakím-Báshi (Head Physicians) gates. On the west, the Imareh (alms-house), Táv-kháneh (hospital), and Aghá’s gate (Aghá kapú-sí). On the north side a stone staircase of twenty steps to the gate of the dome of one thousand and one nails, so called because that number of nails was used in constructing it. There is also the Hammám kapú-sí (bath-gate) looking eastwards, whence there is a descent of twenty steps to the bath. On this side the court (harem) is not enclosed by a wall, but merely by a low parapet, that the view of the city of Islámból may not be interrupted. There the congregation remains and enjoys a full view of the imperial palace, Uskudár (Scutari), the castle of the Canal (Bógház Hísárí) Beshik-tásh, Tóp-khaneh, Ghalatah, Kásim Páshá, the Okmeidán, and the harbour (khalíj) and strait (Bogház) traversed by a thousand boats and barges and other kinds of vessels—a spectacle not to be equalled in any other place in the world! The circumference of this outer court (harem) is one thousand paces. There is also a smaller court called the Pehliván Demir meïdání (_i.e._ wrestlers’ iron ground) between this mosque and the walls of the old serai. It is a valley where wrestlers from all the convents exercise themselves when afternoon-prayer is over (ba’de-l’asr). To the right and left of this mosque there are four great colleges for the education of lawyers in the four (orthodox) sects, which are now filled with men of the most profound learning. There is likewise a Dár ul-hadís, or school for instruction in the traditional law; a Dár-ul-karrà, or school for instruction in the recitation or chaunting of the Korán; a college for the study of medicine; a school for children; a hospital, a refectory, an alms-house, a hospital for strangers (Táv-kháneh), a karbánserái for comers and goers, a market for goldsmiths and button and boot makers, a bath, with apartments for the students, and thousands of chambers for their servants; so that within the precincts of the mosque there are altogether not less than 1001 cupolas. Seen from Ghalatah the Suleïmániyyeh seems like one vast plain covered with lead. The whole number of servants attached to the mosque is three thousand. They are maintained by secure and liberal endowments, all the islands in the White Sea, as Istankoi (Stanco), Sákiz (Chios), Ródós (Rhodes), &c. having been settled on it by Sultan Suleïmán. Its revenues are collected by five hundred men under the direction of the mutevellí (commissioner). There is no building in the whole empire of Islám stronger or more solid than this Suleïmániyyeh; nor has any cupola ever been seen which can be compared to this. Whether the solidity of its foundation, or the wonderful beauty and perfection of its different parts, be considered, it must be allowed to be, both within and without, the finest and most durable edifice which the world ever beheld. When it was finished, the architect Sinán said to the sultan: “I have built for thee, O emperor, a mosque which will remain on the face of the earth till the day of judgment: and when Halláj Mansúr comes, and rends Mount Demavund from its foundation, he will play at tennis with it and the cupola of this mosque.” Such were the terms in which he extolled its strength and durability; and indeed, standing on a lofty hill surrounded and strengthened below by various walls and bulwarks, its foundations are peculiarly solid. First, there is the upper wall of the Tahtu-l kal’ah; then, that of Siyávush Pashá’s palace; next, that of the Yenícherí Aghá’s; afterwards, that of the cistern in the little market: then those of the Aghá’s school, the warm bath, the lead magazine, and hospital. The foundations of all these buildings may be considered as the outworks of the foundation of this mosque. The humble writer of these lines once himself saw ten Franc infidels skilful in geometry and architecture, who, when the door-keeper had changed their shoes for slippers, and had introduced them into the mosque for the purpose of shewing it to them, laid their finger on their mouths, and each bit his finger from astonishment when they saw the minarets; but when they beheld the dome they tossed up their hats and cried Maryah! Maryah! and on observing the four arches which support the dome on which the date A.H. 944 (A.D. 1537) is inscribed, they could not find terms to express their admiration, and the ten, each laying his finger on his mouth, remained a full hour looking with astonishment on those arches. Afterwards, on surveying the exterior, the court, its four minarets, six gates, its columns, arches and cupolas, they again took off their hats and went round the mosque bareheaded, and each of the ten bit his fingers from astonishment, that being their manner of testifying the greatest amazement. I asked their interpreter how they liked it, and one of them who was able to give an answer, said, that nowhere was so much beauty, external and internal, to be found united, and that in the whole of Fringistán there was not a single edifice which could be compared to this. I then asked what they thought of this mosque compared with Ayá Sófiyah; they answered, that Ayá Sófiyah was a fine old building, larger than this, and very strong and solid for the age in which it was erected, but that it could not in any manner vie with the elegance, beauty, and perfection of this mosque, upon which, moreover, a much larger sum of money had been expended than on Ayá Sófiyah. Indeed, it is said, that every ten Miskáls of stone used in this mosque cost a piece of gold (a ducat). The entire sum expended in this building amounted to 890,883 yuks (74,242,500 piastres).

Another of Sultan Suleïmán’s monuments at Islámból is the Forty Fountains. Desirous of bringing into the city some sweet water which had been discovered at a considerable distance, he consulted the famous architect Sinán, who replied, that an undertaking so difficult would require enormous sums of money. Suleïmán promised to provide the necessary funds; the work was commenced, and in the course of seven years 3,700 arches were constructed, thus forming an aqueduct, and joining that of Yánkó Mádiyán near the horse-market. By this means the delicious water was circulated throughout the city, and the souls of the thirsty were made glad. In some parts the arches rise two or three stories high.

Suleïmán also commenced the bridge of Chekmejeh, which was completed by Selim II. He also built the mosques of Shehzádeh, Jehángír, and Khásseki; the new arsenal; and the college of Selim I., founded at the Koshk of the Khaljiler, and dedicated to the memory of his father; a mosque at Uskudár, called after his illustrious daughter Mehrebán, and two Kháns. In Rumeïli the monuments of his bounty are almost innumerable: amongst them may be enumerated the fortresses of Segdin, Sigeth, and Ouzi (Oczakow), on the frontiers. At Edreneh (Adrianople) he constructed an aqueduct, a bridge, and a mosque and refectory near the bridge of Mustafa Pasha. In Anátolí he built at Konea, near the tomb of Jelál-ud-dín-Rúmi (may God sanctify his secret state), a splendid mosque with two minárets, a college, a music-room for the Dervíshes, a dining-room for the poor (_imaret_), a refectory, and numerous cells for the poor Dervíshes. At Damascus, an extensive mosque and a college. At Kaf and Iznik (Nice) he converted two churches into mosques; a plan which he put into execution in all the towns and palankas which were conquered during his long and victorious reign. The cupola of the mosque of Solomon’s temple was also built by this Emperor, and he adorned the cupola of the sacrificial stone (_sakhra-i-sherif_) with ceilings of carved wood and stone, so that it equals the gallery of Chinese paintings, and resembles paradise. After the conquest of Baghdád, he erected over the tomb of the great Imám, Noamán-ben-Thábet, a castle, and a mosque with a refectory; and over the tomb of the Sheikh, Abdul-káder Jilani, a lofty cupola, a mosque, a refectory and other buildings for pious purposes. For the benefit of the holy cities (Mecca and Medina) he instituted the Surra, a present of 62,000 ducats, which is annually transmitted to those places by the Surrá-Emini; and the annual distribution of wearing apparel. He also repaired the aqueduct built by Hárún-ur-rashíd, adding four fountains to it, and conducting a stream to Mount Arefat. He moreover built at Mecca four colleges in the same style as those of Rumeïli, and endowed them in the same manner. He also rebuilt the cupola of Khadijeh, the Mother of the Faithful, with numerous other pious foundations which we shall have occasion to mention hereafter in the course of our travels: our present object being only to describe those of Islámból. All these pious works were effected by means of the prizes taken at Malta, Rodós, Bodin, Kizil-álma (Rome), Belgrade on the Danube, Baghdád, and other places; the whole amount of which is computed to have been 896,383 fulúrí (florins), which, according to the present value of money, would be 53,782,009 aspres, or 74,666,666 paras, or 1,866,666 piastres. During the reign of Suleimán Khán four aspres weighed one dirhem of pure silver, and one hundred ducats weighed 118 dirhems.

_Description of the Mosque of Prince Mohammed._

According to the opinion of all architects and mathematicians, this mosque is situated in the centre of the triangle of Islámból. It ranks as the sixth imperial mosque, and was built by Suleimán Khán for his favourite son Mohammed, who died at Magnesia, and was buried here. Its cupola is an elegant piece of workmanship, and though not so large as that of the Suleïmániyyeh, it rears its head majestically into the skies: it is supported by rectangular pillars and four semi-domes. The mihráb and minber are both of exquisite workmanship. The mahfil is supported by eight columns, and on its left is the Sultán’s mahfil, also supported by columns. This mosque has no large columns, but is adorned with a double row of lamps amounting to eight thousand. It is lighted by windows on every side, and has three gates, over one of which, that opposite to the mihráb, is placed the chronogram: “The place of prayer for the Prophet’s people, 955” (A.D. 1548), in which year the foundation was laid. This also is of Sinán’s architecture. It was commenced on the 1st of Rabi’-ul-avul, 955 (10th April 1548), and was finished in the month of Rajab, 965 (April 1558). It cost 15,000,000 aspres. Facing the mihráb, in a most delightful garden beneath a lofty cupola, is the tomb of Prince Mohammed, and beneath another, that of his brother Jehángír, who died at Halep (Aleppo), and was buried in this place. The court is adorned with numerous columns, and in the centre there is a fountain, beneath a cupola supported by eight columns, which was built by Murád IV. The two minarets, with their double galleries, have not their equal in Islámból, Edreneh, or Brusa, for ornaments and sculptures. The lead-covered roof is a piece of art likewise well worthy of admiration. On three sides it is surrounded by a large plain planted with trees, underneath one of which, on the left-hand side of the mosque, is buried the Sheikh, Ali Tabl, who was drummer in Iyyúbs expedition against Islámból. Round this large court stand the college, refectory, and hospital for strangers (Tav-khaneh); it has neither a bath nor a common hospital.

The mosque at Fundukli, dedicated to the memory of the prince Jehángír, was also built by Suleimán. But this shall be described in its proper place.

_Description of the Mosque of the Valideh._

This mosque, which is commonly called Khasseki-evret (the favourite of the women), and is situated near the Evret-bazar, is not so large as other mosques, and has only one mináreh. It has a common kitchen, a refectory, a hospital, a college, and a school for children.

_Description of the Mosque of Mehr-máh Sultáneh._

It is a lofty mosque within the Adrianople-gate, and was built by Sultán Suleimán Khán for his daughter Mehr-máh. Its mihráb, minber, and mahfil, are remarkably neat; but there is no royal mahfil. It is surrounded by the apartments of the college, a bath and a market. There is neither refectory nor hospital.

In short, Sultán Suleimán Khán, during a reign of forty-eight years, established order and justice in his dominions; marched victoriously through the seven quarters of the globe, embellished all the countries which were vanquished by his arms, and was successful in all his undertakings; because, mindful of the sacred text, “Take advice in your affairs,” he always consulted with his Ulemá.

The Vezirs during his reign were:—

Pír Mohammed Pasha, who was confirmed in his office on the accession of the Sultán.

Ibrahim Pasha, who was educated in the imperial harem, built the seven towers at Cairo, and hanged Ahmed Pasha, the rebellious governor of that city.

Ayás Pasha, a native of Albania, but brought up in the harem.

Lutfí Pasha, also brought up in the harem. He had the Sultán’s sister given him in marriage, but was dismissed from office for speaking against a woman who was related to his wife.

Suleimán Pasha, a white eunuch, who took Dív-abád, Ahmed-abád, and several other fortresses from the Portuguese, and gave them to the Raï of India. He also conquered ’Aden, in Yemen (Arabia), and Habesh (Abyssinia), assisted by Oz-demir-beg.

Rustam Pasha, a Khiroad (Croatian) by birth, and an Aristotle in wisdom.

Ahmed Pasha, a judicious, brave, and accomplished minister. He began by being Chamberlain in the Serai, and was gradually promoted to the office of Aghá of the Janissaries, Governor of Rumeïli, and Grand Vezir. He once conducted a night attack against Sháh Tahmas of Persia, and conquered Temesvar.

Kalen Ali Pasha, a native of the village of Parcha, in Hersek (Herzegovina). He was first Chamberlain, then Aghá of the Janissaries, Governor of Egypt, and Grand Vezir. He was a very corpulent man.

So-kolli Khojeh, Ali Pasha, a native of the village Sokol, now called Shahín, in Bosnia, having held various inferior offices, was raised to that of Vezir, which he held for forty years under three monarchs.

The Vezirs of the _kubbeh_ (cupola) who did not attain the rank of Grand Vezir were:—Mustafa Pasha, the Bosnian; Ferhád Pasha, the Albanian; Khaïn Ahmed Pasha, a rebellious Albanian who was hanged at Cairo; Gózlujeh Kásím Pasha, who conquered Anabóli (Napoli), in the Morea, and built the mosque bearing his name opposite Islámból; Hájí Mohammed Pasha, poisoned at Bodin (Buda) by a Jew who boasted that he had poisoned no less than forty Moslems; Khosru Pasha, the brother of Khojeh Lála Mustafa Pasha; Khádem Ibrahím Pasha, a man of a brave and generous disposition, who built the mosque bearing his name within the Silivrí-gate; Khádem Heider Pasha, who was chief of the white eunuchs in the harem, but was dismissed on suspicion of having been accessory to the murder of the Prince Mustafa: he was an eloquent and learned man, and died Governor of Hersek (Herzegovina); Balak Mustafa Pasha, a Bosnian, Balak, in the Albanian language, signifying ‘old’: he was Governor of Egypt and Capudan of the fleet, and was buried at Iyyúb; Dámád Ferhád Pasha,—he was brother-in-law of Prince Mohammed, and was an excellent calligrapher: a copy of the Korán of his penmanship may even now be seen at the mausoleum of Sultán Báyazíd; Mustafa Pasha, who was descended from Khaled, son of Valíd, and younger brother of Shemsi Pasha: he was educated in the imperial harem, made Chakirji-bashi, commanded the expedition against Malta when Governor of Rumeïli, died on the pilgrimage to Mecca, and was buried by my father.

_Begler-begs in the reign of Sultán Suleimán._

Behram Pasha; Davúd Pasha, who died Governor of Egypt; Oveis Pasha, Governor of Shám (Damascus); Dukakin Zádeh Gházi Mohammed Pasha, Governor of Egypt; Oveis Pasha, Governor of Yemen (Arabia), he quaffed the cup of martyrdom at the hand of Pehlevan Hassan, the robber; Oz-demir Pasha, a relation of Ghori, the last Sultán of Egypt, a Circassian by birth, and Conqueror of Habush (Abyssinia); Gházi Omer Pasha, who built a mosque and imaret at Belgrade; Gházi Kásim Pasha, who when Suleimán raised the siege of Pech (Vienna), headed the party which made an excursion into Germany, and came round by Venedik (Venice) to Essek with only three hundred men, the others having fallen martyrs in the expedition: I visited many of their tombs in different places in Germany; Gozlujeh Rustam Pasha, Aga of the Janissaries, and afterwards Governor of Bodin (Buda); Suleimán Pasha, educated in the harem: he died at Astúli (Stuhlweissenburg), of which he was Governor, and was buried before its gate; Othmán Pasha, a Circassian, educated in the Seraï, who was rewarded with the government of Rumeïli for a night attack upon the Persian camp at Nakhchéván; Gházi Hassan Pasha, who was in Arabia and Abyssinia, whence he went to Temeswar, of which he was made Governor; Solak Ferhád Pasha, Governor of Baghdád, where he died; Baltaji Mohammed Pasha, a Bosnian, who was dismissed from the governorship of Baghdád, and died at Islámból; Harem Pasha, a Bosnian; Pír Pasha, of the family of Ramezan; Kobad Pasha, step-brother of the preceding; Músá Pasha, of the family of Isfendiyár,—he was Governor of Erzerúm, and died in the war against the Georgian infidels; Khádem Ali Pasha, who died whilst Governor of Cairo; Arslan Pasha, the son of Sokolli Mohammed Pasha: he built the powder-magazine at Bódin (Buda), and was executed on suspicion of having given up Tátá and Pápá to the infidels; Ayás Pasha, brother of the Grand Vezir, Sinán Pasha: he was beheaded; Behrám Pasha, Governor of Baghdád; Jenáblí Ahmed Pasha, who was twenty years Governor of Anatóli, and built a mulevi (convent) and bath at Angora; Olama Pasha, who was taken prisoner by the Persians, amongst whom he became a Khán, but afterwards deserted them, and returning to Rumeïli obtained the Sanják of Lippova, where he was killed, after having sustained a siege of forty days. Yorksa Pasha, educated in the harem; Shemsí Pasha, of the family of Kuzil Ahmedli, and brother of the Vezir Mustafa Pasha: he was the confidential minister of three Sultáns; Hájí Ahmed Pasha, of the same family; Damád Hassan Pasha, the Sultan’s brother-in-law: he was sent as Ambassador to Persia on account of the flight of the Prince Báyazíd, and suffered martyrdom at Sivás: I have visited his tomb; Iskender Pasha, first Bóstánjí báshí, and then Governor of Anatoli; Cherkess Iskender Pasha, for fifteen years Governor of Díárbekr, where he died; Temerrúd Ali Pasha, a native of Bosnia; Kara Mustafa Pasha, he was taken from the chamber of pages; Khizr Pasha, a man of dignified manners, who was educated in the harem; Kara Murád Pasha; Sufi Ali Pasha, who died at Cairo, of which he was Governor; Gulábí Pasha, a man who loved retirement, and conversed much with my father; it was he who related the anecdote of himself, already mentioned in the Description of the Mosque of Ayá Sófiyah: he was indeed a holy man; Mohammed Khán Pasha, who was of the family of Zulkadr, and went over to Sháh Ismaïl, but returning to the Ottomans, was made Governor of Rumeïli and Anatoli, and was distinguished with the title of Jenáb (Excellency).

_Capudán Pashas of the Reign of Suleïmán._

Sinán Pasha, from the harem, a great tyrant.

Khairu-d-din Pasha (Barbarossa), born at Medelli (Mitylene), and created Capudán in the year 940 (A.D. 1533). He died A.H. 970 (A.D. 1562), and was buried at Beshiktásh.

Saleh Pasha, a native of Kaz-tagh (Mount Ida), was Pasha of Algiers; and, like his predecessor, a most active Admiral.

Yahia Pasha, Grand Admiral, and died Pasha of Algiers.

Torghúd Pasha, who suffered martyrdom at the siege of Malta.

Mohammed Pasha, who was Pasha of Egypt, and, like Khairu-d-din, extended his devastations even to the islands of Ingleterra (England).

_Defterdárs and Nishánjis of the Reign of Sultán Suleïmán._

Defterdár Iskender Chelebi; Hyder Chelebi, of Gallipoli; Lufti Beg, of the harem; Abulfazl Efendí; Abdi Chelebi, son of Jevizádeh’; Mustafa Chelebi, who, though afflicted with palsy, continued to attend the Diván, because he was an excellent penman; Mohammed Chelebi, who was also called Egri Abdi Zádeh; Ibrahím Chelebi, who was the chief Defterdár; Hasan Chelebi; Murád Chelebi, Jemáli Zádeh Mustafa Chelebi, who in his prose and poetical compositions assumed the name of Nisháni: he is the author of an historical work, entitled “Tabakátu-l-mamálek,” and a statistical one, called “Kanún Námeh;” Ramazán Zádeh Mohammed Chelebi, who was Nishánji, and author of a small historical work.

_Begs of Sultán Suleïmán’s Reign._

Kochek Báli Beg, son of the Grand Vezir, Yahia; Khosrú Beg, descended from the daughter of Sultán Báyazíd: he built at Seráï, a mosque, a khán, a bath, an imáret, a college, and a school, and achieved some thousands of victories; Kara Othmán Sháh Beg, son of Kara Mustafa Beg by the sister of Sultán Suleïmán: he built at Tarkhaleh a wonderful mosque with a college and an imaret; Ali Beg Ibn Malkoch Beg, who rendered himself famous in Croatia; Núbehar Zádeh, who was a disciple of Jelál Zádeh, and was afterwards made Defterdár; Cherkess Kassim Beg, who was Governor of Kaffa, in the Crimea, but afterwards went on an expedition to Azhderhán (Astrachan) through the desert; Hájí Beg, who, as Governor of Nablús, kept down the Arabs; Kurd Beg; Ján-búlád Beg, of an illustrious Kurd family; Husein Beg, who was distinguished with the title Jenáb (Excellency).

_Some of the Illustrious Divines of the Reign of Sultán Suleïmán._

Khairu-d-din Efendí, his Majesty’s Khojah; Seidi Chelebi, of Kastemúni; Sheikh Mohammed Jiví-zádeh; Mollah Sheikh Mohammed Ben Kotbu-d-din; Mollah Mohammed Ben Ahmed Ben ’Adíl-pasha, an excellent historian and a good Persian poet; Mollah Abdul-fattáh Ebn Ahmed ’Adíl Pasha, a native of Berdá, in Persia, and an amiable and intelligent man; Sheikh Mohammed, of Tunis, an excellent reader of the Korán, the whole of which he knew by heart; Zehíru-d-din, who came from Tabríz, and was hanged at Cairo with the traitor Ahmed Pasha; Mollah Mohammed, a pupil of Kemál Pasha-zádeh; Mevlená Yakúb, commonly called Ajéh Khaliféh, professor at Magnesia, where he died, A.H. 969 (A.D. 1562); ’Ala’ud-dín Jemáli, Sheikhu-l-Islám (_i.e._ Grand Mufti), which office he held also under Sultan Selím I.; the Sheikhu-l-Islám Kemál Pasha-zadéh Ahmed, who was Kázi-asker of Egypt under Selím I., and is celebrated for his literary productions; the Sheikhu-l-Islam Abú-u-ssaod Efendí, who wrote nearly a thousand treatises, and whose Commentary on the Korán is highly valued: a volume might be written in his praise; Mevlena-Mohíu-d-dín Arab-zédeh, who was drowned on his passage to Egypt; Mevlena Ali, who wrote the Humáyiún Námeh (the Turkish translation of Pilpay’s Fables); he was buried at Brusá.

_The Kanún-námeh or Statistical Code of the Empire, drawn up by Sultán Suleïmán._