Chapter II: Part 2

God created one hundred and forty-eight mountains, as locks of the earth, which is held together by them when shaken by earthquakes; this is hinted in the verses of the Korán, “His (God’s) are the keys of the earth and Heaven;” and again, “and the mountains as pales”. According to geographers there are in the first climate, nineteen; in the second, twenty-seven; in the third, thirty-one; in the fourth, twenty-four; in the fifth, twenty-nine; in the sixth, thirty-six; and in the seventh, thirty-seven great mountains. The root of all mountains is mount Káf, thus designated by the verse of the Korán, “Káf and the glorious Korán;” it surrounds the earth and is reached by the Kalmúks beyond the ice-sea; they call it in their language Yaldarák Ták. If it pleases God, I shall describe it when I undertake that journey. Since the time of Alexander none but the Kalmúks have seen Mount Káf, they assemble every forty or fifty years to the number of seventy, or eighty thousand, in order to visit it. The Caucasus (Kúh-al-burz) faces the desert of Tartary called Heihát, the great mountain of Germany (Riesengeburg), and the mountain of the moon twenty farsangs beyond the equator, where the Nile originates. Mount Olympus was the first of these mountains which I ascended with a goodly company; we took litters, tents and all necessary preparations with us, and set out from Búnár-báshí ascending during five hours. The first height, Ghází Yailá, is so called because the Moslim victors (Ghází) had a station here during the siege of Brússa, which lasted a whole year. It is a pleasant spot with meadows and chesnut-trees, a small rivulet running through it is full of trout. From this place a full view of the town of Brússa is obtained. Five hours further on is the table-land called Sobrán Yailássí, a large plain with chesnut-woods; trout are also found in the lakes of it; we took a great many of them, and ate them fried with fresh butter; each fish seemed like one of the dishes Jesus multiplied amongst the people (six thousand men). Some hundred thousand sheep graze here, descended from the forty thousand sheep of Sultán Osmán: the shepherds are Turks, they brought us some sheep as a present, which we immediately roasted, and passed the night in the open air. Next day we mounted again in a south-east direction (Kibláh) the road lined with hyacinths, roses, basilicon, and other flowers, the scent of which perfumed our brains. We refreshed ourselves with water from the living spring, and came after three hour’s travelling to the place called Menzíl Bakajak, where we halted three days and three nights in the woods, delighting in fresh fish and roasted sheep. This place is called Bakajak, or look-out, because from hence on the nights previous to Ramazán they watch for the new moon, and, as soon as they see it, light a fire to give notice to the town, where the guns are fired to announce the commencement of the fast. This look-out is on the top of an isolated rock, which stretches towards the town like an elephant’s proboscis and hangs over so deep a precipice that nobody dares look down. From it the plain Filehdár, with all its villages, fields, and cultivated grounds appear, like a picture on paper. It is so steep and prominent that the great mosque, the castle and bezestán of Brússa seem as it were sinking into the base of the mountain, and from the summit cannot be seen at all. Rocks towering to the sky take the appearance here of many strange shapes, such as dragons, elephants and eagles. We mounted still further in the direction of the Kiblah through flowery meadows, where no tall trees were to be seen, and after five hours came to the station of Sultán Suleïmán’s fountain-head. A delightful spot with a spring of water so cold that a man cannot take out of it three stones in succession. There is here a large mass of rock the size of the cupola of a bath, which vibrates on being touched, and also many rivulets containing trout of one or two becas each. These rivulets and brooks being frozen in the winter, the head ice-man, (Kárjí-báshí) sends two or three hundred persons to cut the ice, which, transparent as crystal and brilliant as diamonds, is used in summer to cool their sherbet by the inhabitants of Constantinople and Brússa. Some hundred ass-loads are every day embarked at Modania for the use of the coffee-houses, Imperial kitchens, and the Imperial Harím; for the Vezírs, the Kází-askers, and the Muftis.

_Description of the Ice-worm._

This is a worm, which is found in the midst of ice and snow as old as the creation, but is difficult to find; it has forty feet, and forty black spots on its back, with two eyes as red as rubies, all ice, without a tongue, and its interior filled with an icy fluid; it shines like a diamond but melts quickly away, because it is all ice. In size, it is like those cucumbers which are sold for seed at Lángabestán, sometimes larger, sometimes smaller. The ice-worm I brought to Sultán Ibrahím was smaller than a cucumber. It is an aphrodisiac, sharpens the sight, and makes a man as healthy and vigorous as a new-born child. It is rarely found, and falls but to the lot of kings! It is said that on the Caucasus they are of the size of dogs, with four feet, living and walking among the ice and snow. Faith be upon the teller! I have not seen them.

Above the station of Súleimán vegetation ceases and the mountain is barren. Kulleí Jehán, the tower of the world, is on the topmost peak of the monk’s mountain (Olympus) whence beneath your feet the clouds may be seen passing over the town. It is a journey of two days from Brússa to the top; being so very high it is entirely barren; the mountains of Cútahía are seen from the south side; the mountains of Sogúd from the East, and from the west side the mountains of Galipolis, beyond the White Sea. The summits of the Seven Towers and of the Minárehs of Sultán Ahmed, may be discerned from hence when the sun shines on Constantinople. From its height, it is so much exposed to the wind, that if men did not cling to, or shelter themselves behind, the rocks, the wind would blow them away like cotton. On the highest spot is a burying place, the four sides composed of immense stones; it is the tomb of Sa’dán the son of Landha, who is said to have taken refuge here from fear of Hamzah. Near it is a deep dark cave which leads to seventy or eighty small cells, where Monks resided in the time of the Byzantine Empire; on some of them are inscriptions in Greek and Latin, two thousand years old. People who come to the top also write their names in this place. We again mounted our horses and came after ten hours ride, ascending and descending, to the Victor’s height, Ghází Yailá, from whence, after another ride of ten hours, we arrived at Brússa.

_Language, Dress, and Manufactures of the Inhabitants of Brússa._

There are many thousand rich merchants and learned divines who dress in sable pelisses. Being in Asia, the language is related to the Turkish, hence they say Ahmed Chepú instead of Ahmed Chelebí; Memet Chepú instead of Mohammed Chelebí; Assmíl instead of Ismaíl; Jafár instead of Ja’fer, besides some words and expressions entirely unknown; young men of the town however speak with great purity. Their principal occupation is the cultivation of silk, the manufacture of velvets and other stuffs of Brússa called Sereng and Chátma, it is also famed for the manufacture of cushions for sofas.

_The Climate of Brússa._

The longest day is fifteen hours: the inhabitants are fresh-coloured on account of the healthy air, but as Mount Olympus intercepts the southerly winds, the air is dull and heavy when they blow. The youth are numerous and have been celebrated in many a town-revolt (Shehrengíz). The women are exquisite beauties, with well-arranged teeth, and well-arranged words; their hair curled and dressed in tresses is celebrated in the poetical expression Kessúí merghúleh. The men attain a very old age; in short the pleasant advantages which this town affords are not to be met with elsewhere. The people are of a graceful stature, silver bodies, cautious, and so eloquent that when they speak they never fail to produce the greatest effect on their hearers.

_The Eatables, Beverages and Fruits of Brússa._

The first is white bread of the kind called Súmún, which is as good as the best of Constantinople; then that sort of bread called Chákil, like white roses; the Gozlemeh, the Kerdeh, a kind of roast mutton dressed over a stove (Tennúr). The sheep which are very fat come from Mount Olympus. The white Halvá of Brússa is also celebrated.

The beverages are the delicious water of the head fountain Búnár-báshí and seventeen other principal springs; excellent coffee from Yemen, very good búza, the sherbet Khanedán-beg (smiling Prince), that of Tírelí-oghlí, Karan-fillí and Shujáb.

The fruits are forty-day pears, exquisite grapes, apricots, cherries, and chesnuts famous all over the world. These chesnuts, weighing forty drachms each, are put on spits with the meat, the juice of which penetrates them; they grow so succulent that it is almost impossible to leave off eating them till one dies. The seven day mulberries are also famous. The plain of Filehdár is laid out in mulberry plantations, because the chief product of Brússa is silk, which is said not to be equalled by the Persian silk of Shirwán.

The manufactures are those of ruby-coloured velvet, like that made at Genoa, Brússa linen of different colours, aprons called Kirk-kalem, purses of silk, silken nets, and finally cushions of cut velvet called Chátma munakkash katífeh.

_Visit to the Monuments and Tombs of the first Ottoman Sultáns._

The Seljúk family arrived in the country of Rúm (the Asiatic provinces of the Roman Empire) in the year 476 (1083). They first allied themselves with the Danishmend family, and occupied with them the districts of Malatia, Cæsarea, Alayeh, and Konia. The Seljúkians took up their residence in the latter town, while the Danishmend family resided in those of Sivás and Erzerúm. Melek Ghází died at Nigissár and is buried there; Ala-ud-dín the prince of the Seljúk family, called Toghrúl-beg, the ancestor of the Ottoman family from Mahán was a relation of his, and created him a Beg; he made some inroads from Konia on Nicæa, Brússa and Nicomedia. Ertoghrúl-beg, who was invested with drum and banner, had not yet the right of striking coins and of the Friday prayer, he was buried at Sogudjek near Nicæa. His son Osmán-beg was the first absolute monarch of the Ottoman family whose name was struck on the coin, and prayer said by Túrsún Fakíh, 699 (1299). He married the daughter of Sheikh Edebálí who became the mother of Orkhán, and through whom the Ottoman Sultáns are related to the prophet. Until the time of Mohammed II. these princes were called Beg. Mohammed II. was the first called Sultán by Akshems-ud-dín and whose name was struck upon coins. Selím I. was then proclaimed servant of Mecca and Medina by Kemál-páshá-zadeh, and Ebúsúd Efendí the famous Muftí added to the title of Sultán Súleimán, that of Sultán of two lands, and Khakán of two seas, because he had conquered Baghdád and Rodos, but if he lost either of them he was to lose the title also.

_Short account of the Conquests of Osmán Khán._

He conquered the castles of Bílejik, Ainegol, Kara-hissár, Inogí, Iznik, Kopru-hissár, Elibád-hissár, Castel, Kítah, Bígha, &c. Osmán-beg reigned twenty-one years after the death of Sultán Ala-ud-dín, and died at the age of sixty-nine, after having reigned twenty-six years, at the moment Brússa fell into the hands of his son.

_Conquests of Sultán Orkhán._

The Castles of Yází, Kogreh, and in Rúmelí, Yanbolí, Galibolí, Moderní, Kojá Elí, Iznikmid, Belakabád, Brússa, Taraklí, Goinek, Karassí, Bálikersí, Bergama, Adremyt, Ashlúna, Rodosto, and Búlair; the last was conquered by Súleimán-páshá, Orkhán’s son, who lies buried there.

_Visit to Sultán Orkhán’s Tomb._

Sultán Orkhán died in the year 771 (1369), he is buried with his father Osmán beneath a cupola in the mosque of the inner castle; he died, after a reign of forty-one years, at the age of sixty-four; he was a mild monarch, a father to the poor, and a warrior in the ways of God. The divines of his time were David Kaissarí of Caramania, he was named Kaissarí because he was brought up at Cæsarea, he commented on the text of Mohay-ud-dín Arabí and was a second Taftazání in mystic science. He was the first Professor (Muderris) of the College which Sultán Orkhán built at Nicæa. Molá Ala-ud-dín commonly called Eswed Khojá (the black master) who commented doctrinally on the work Moghní-ul-lebíb and also on the book, Wikayit. Molá Jenderelí Kará Khalíl, who was first created Kází-asker of Anatolia by Orkhán. Molá Hassan Kaissarí, one of the greatest Jurisconsults; he wrote a good commentary on Andalusian prosody, he was a disciple of Mohay-ud-dín, and completed his education at Damascus.

_Notice of Hájí Begtásh, the great Saint._

When young he never mixed with other boys but sought retirement and scorned all worldly pursuits. He refused to accept the dignity of Sultán which was offered him by his father, who died a Prince in Khorassán. Forty years long he did nothing but pray and fast, and arrived at such a degree of perfection, that in the night, during his sleep, his soul migrated from his body into the world of spirits, and he became filled with the mystic science of spirits, and divine knowledge. One Day the men of Khorassán asked him to perform a miracle as a proof of his sanctity; he then performed many miracles, and was acknowledged by all the great men of Khorassán to be their superior. My ancestor, the pole of poles, the Sultán of learning, the fountain head of science, the chief of the Sheikhs of Turkistán, Khojá Ahmed Yessúí Ibn Mohammed Hanefí, was his disciple, and hinted that he had received from him even the gift of direction to bliss (Irshád), and of true Dervishship, which Gabriel brought from Paradise, with its symbols, the crown, the habit, the carpet, the lamp, the table, and the banner, to Mohammed the true fountain-head of all Dervishship. The prophet delivered the direction to Imám Alí, from whom it came to his son Hossein, who bequeathed it to Imám Zein-ul-ábedín, who left it to Ibrahím Almokerrem, who when in the prison of Merván handed over to Abú Moslim, the crown and gown, carpet and table, lamp and banner, the symbols of Dervishship. From him they came to the Imám Mohammed Báker, then to his son Imám Ja’fer, and to his son Mússa Kázím, and from him to Ahmed Yessúí the head of the Sheikhs of Turkistán, who being asked by his disciples to leave to them the aforesaid symbols, never consented till Hájí Begtásh made his appearance, who became by the possession of it, the pole of the poles (Kutbal-atkáb).

Hájí Begtásh of Khorassán was the son of the Seyyid Ibrahím Mokerrem, who died in the prison of Merván, as it has been just said, and there is no doubt of his descent in direct lineage from the Prophet; the history of Ain Alí gives, however, the following genealogy: Seyyid Mohammed Hájí Begtásh, the son of Seyyid Músá Nishabúrí, son of Seyyid Ishak Essákin, son of Seyyid Ibrahím Mokerrem El-askerí, son of Seyyid Mússa Ebí Sebha, son of Seyyid Ibrahím Elmurteza, son of Imám Músa Alkázim, who had thirty-seven children. Hájí Begtásh’s father left Khorassán after his father’s death and established himself at Nishabúr, where he married Khatmeh the daughter of Sheikh Ahmed and by her had Hájí Begtásh. While yet a boy he was distinguished for his devotion, and was entrusted to the care of Lokmán, one of the disciples of Ahmed Yessúí, from whom he learned the exoteric and esoteric sciences. Lokmán had been invested with the religious habit of Imám Ja’fer by the hand of Báyazíd Bostámí. With this habit Lokmán invested Hájí Begtásh. This is the crown or turban which has twelve folds in remembrance of the twelve Imáms, and the white abbá with sleeves like a jubbeh, which is worn by the Dervishes of the order of Begtásh. By order of Ahmed Yessúí he accompanied Mohammed Bokhara Sáltik with seven hundred men, Shems-ud-dín Tebrízí, Mohay-ud-dín Al-arebí, Kárí Ahmed Sultán, and other pious men and Saints into Rúm, where the Ottoman dynasty took its rise.

Hájí Begtásh instituted the new militia called Yenícherí, and having established his seven hundred disciples in the towns conquered by Sultán Orkhán, he sent Mohammed Bokhara Sárí Sáltik into Dobrúja, Wallachia, Moldavia, Poland and Russia. The seven hundred convents of Dervishes, Begtáshí, which actually exist in Turkey, are derived from the seven hundred disciples of Hájí Begtásh. Hájí Begtásh died in Sultán Orkhán’s reign, and was buried in his presence in the capital of Crimea, where a Tátár princess raised a monument over his tomb. This monument having fallen into decay Sheitán Murád, a Beg of Cæsarea of Sultán Súleimán’s time, restored and covered it with lead. If it please God we shall describe it in its proper place. Sheikh Seyyid Ahmed Ruffa’í, buried at Ladika near Amasia. Sheikh Hassan Rufa’í, buried at Tokát near Sunbullí, was the nephew of the former. Sheikh Geigli Bábá was a Dervish of the Begtáshís. Sheikh Kárá Ahmed Sultán a Persian prince, who when on his travels came to Sultán Orkhán, was initiated by Hájí Begtásh, and is buried at Ak-hissár. Sheikh Abdál Mússa Súltán, and Sheikh Abdál Murád, both of Sultán Orkhán’s time.

_Short account of Sultán Murád I._

He gave caps (Úskúfa) to the janissaries, embroidered with gold; built a mosque at Bilejk, another mosque at Brússa and a convent for Postín Púsh Bábá. He was assassinated in the year 791, after the battle of Khassova, by Milosh Kúblakí. A cupola is erected over the spot, which was renewed by my gracious Lord Melek Ahmed Páshá.

_Tomb of Sultán Murád I. Khodavendkiár._

He is buried on the west side of Brússa near old Kaplíjah, beneath a large cupola. His arrow, bow and quiver are suspended over his tomb, with the bloody garment in which he was killed, which fills with awe all who enter this monument. He was seventy years of age at his death, and had reigned thirty.

_Short account of Ilderím Báyazíd._

Besides numerous conquests in Anatolia, he passed seven times in one year from Anatolia into Wallachia, and from the rapidity of his movements obtained the name of Ilderím (lightning). He besieged Constantinople, and established a judge there and seven hundred Mussulmán houses, from the Flour-hall (Ún-kapán,) to the Rose mosque, also the tribunal of Sirkejí-tekkieh. In the year 805, following bad advice, he waged war against Timúr, and was taken prisoner by the Tátárs after a long struggle on foot, his horse having been thrown down. Brought into Timúr’s presence, he was well received, but Timúr asking what he would have done to him had he been taken prisoner; Báyazíd answered, that he would have put him into an iron cage and carried him to Brússa; Timúr being enraged, ordered Báyazíd to be put into an iron cage, intending to carry him into Persia, but he died on the third day of a violent fever.

His son, Mohammed Chelebí pursued Timúr’s army towards Amasia, and had tents made of the skins of the slain Tátárs, beneath which he sheltered himself from the sun. The field of the above defeat is called to this day, in derision, Táshak-ová-sí. He took his father’s corpse from the enemy, and buried it in the mosque he had built at Brússa. Sultán Murád IV. when he visited this tomb gave it a kick with his foot, saying: “What, do you lie here like a monarch,—you, who have destroyed the Ottoman honour, and have been made prisoner by the Tátárs?” At the moment he kicked the coffin, he cried, “Oh! my foot!” and from that day was attacked by the gout, which carried him off. He lived sixty-seven years, and reigned fourteen; he was a great Emperor, but could not war against fate.

The Divines of his time were Sheikh Sheháb-ud-dín Sivássí, who composed a valuable commentary, and is buried at Aya Solúk (Ephesus); Khosb-ud-dín of Nicæa, who contended much with Timúr; Simánezadeh Sheikh Bedr-ud-dín Ben Mahmúd Ben Abd-ul-azíz; the Mevlená Fakhr-ud-dín the Persian, buried at Adrianople; Sheikh Abd-ur-rahím Ben Emír Azíz Merzifúní, and the Sheikh Pír Elías, who is buried at Amasia.

_Short account of Sultán Mohammed I._

He first shared the Empire with his brethren Súleimán, Mússa, and Issa Chelebí, whom he subdued in one year and became absolute monarch. He built Yerkoí (Gimgera) on the banks of the Danube. He died in 824, and lies buried beneath a painted cupola before his mosque called the green building, (Yeshil Imáret), he was forty-seven years old, and had reigned seven years. He was the first who sent a Surreh, or present of money, by the caravan of pilgrims, to the poor of Mecca and Medina. He finished the old mosque at Adrianople, the foundations of which had been laid by his brother Mússa, and built a cupola near Philippolis over the tomb of Ghází Mohammed Beg, at the place called Kúnis.

The divines and learned men of his time were Kara Shems-ud-dín Semaví, famed for his works and travels, who was exiled from Brússa to Zaghrah in Rúmelí, where he is buried. Sheikh Abd-ul-latíf Mokadessí Ben Abd-ur-rahmán Ben Alí Ben Ghánem.

_Short account of the Reign of Murád II._

The soldiers having revolted, dethroned him under the pretext that he had grown too old, and put his son Mohammed II., who was only thirteen years of age in his place; but being found incapable to hold the reins, the janissaries again displaced Mohammed II. sending him to Magnesia, and recalled old Murád to the throne. Afterward in the year 855 they deposed Murád II. for the second time, and Mahomed II., then twenty-one years old, obtained absolute sway, and took up his residence at Constantinople. His father died the next year (856) at Adrianople, but was buried at Brússa. He lies in more magnificent state than any of the Sultáns buried at Brússa, his tomb being covered with a golden stuff. He was thirty-nine years old when he died, and had reigned twenty-eight years. He built the mosque Ujsherfelí at Adrianople, two other mosques, a Dar-ul-hadíth, a Bezestán, and the bridge of Erkeneh with a mosque. He was the first who assigned a salary to the Seyyíds or Sherífs.

The Divines and Sheikhs of his time were Zekeriah Khalvetí, the disciple of Pír Elías, who is buried near him, and Sheikh Abd-ur-rahmán Ben Hassám-ud-dín, commonly called Gumishlí-zádeh; he was the son-in-law of Pír Elías, and having had the honour of kissing the hands of the three sons of Murád II., he foretold to Mohammed II. that he would conquer Constantinople, and establish the true faith there.

_Tombs of Ottoman Princes._

Ala-ud-dín Páshá, son of Osmán, who died in 804, lies near his brother Orkhán; Shehinshah, son of Báyazíd, Governor of Brússa; Mohammed, son of Báyazíd, and eight princes, brethren of Sultán Selím I. whom he killed when going to war against Prince Ahmed, are all buried near Orkhán; also their brother Ahmed, who was strangled by Sultán Selím, and sent hither. Ahmed’s son Murád fled into Persia to Sháh Ismaíl, where, at the end of three years, he died, and was buried at Erdebíl near Sháh Safí. Two of his brothers, who had been spared at the intercession of the Ulemas, died soon after at Constantinople of the plague, and are also buried here. Korkúd, who, persecuted by Selím I., was taken at Tekkah in a cavern with his governor Piáleh and killed (909), is buried beneath a private cupola near Murád II. Prince Hassan, the son of the latter and brother of Mohammed II., and who was strangled soon after his brother had ascended the throne, also lies buried here near his father; so also does the unfortunate Jem, brother of Báyazíd II. He left a cup, which, on being emptied, filled itself again, an ape who played at chess, and a white parrot, which was dyed black by Sa’dí the poet of Jem, and presented to the Sultán, saying the words, “We belong to God, and return to him.” In the year 1074 (1663) at the time I, poor Evliyá, was on my journey to Vienna, Prague and Lúnjat (?), I conversed with many monks and patriarchs, who all agreed that Jem was the son of a French princess, who being taken by Mohammed II. at the point of the Seraglio, became the mother of Báyazíd and Jem. The three brethren of Mohammed I., Issa, Mússa and Súleimán are buried beside their father Báyazíd at his mosque. There are many hundred princes and princesses buried at the mosque of Sultán Murád II. at Brússa. Chelebí Sultán Mustafa, the son of Súleimán I., who, on the invidious report of his enemies, was strangled by his father, also lies buried in the tomb of Sultán Murád II., though some pretend that he is interred on the east side of the courtyard gate of Eyyúb, but that is another Mustafa, who was killed by his father Súleimán, he having had two sons of that name. The first six Ottoman emperors are also interred at Adrianople, at the heads of their coffins a particular kind of turban is placed, with folds and farthingales, after the fashion of Mahán, the town of Khorassán. The art of folding them has descended from father to son in one family, from the time of the Seljúkians. Mahommed II. wore the Urf (a kind of round turban), and the conqueror of Egypt wore the Selímí; may it last for ever!

_Visit to the Tombs of Saints at Brússa._

Sheikh Geiklí Bábá Sultán was one of the followers of Ahmed Yessúí, and came from Azerbeiján. He used to ride on wild roes in the woods, and load gazelles with his baggage after he had harnessed them. He planted a tree near the Seráï in the castle at Brússa, which has now arrived at a great height. His tomb at Brússa in the great convent was built by Orkhán.

Abdál Mússa, also a disciple of Ahmed Yessúí, came from Khorassán with Hájí Begtásh to Rúm. He was a companion of Geiklí Bábá, and was present with him at the conquest of Brússa, where he was buried in a convent.

Abdál Murád Sultán, one of the Saints lost in abstraction (Santons), who was present at the conquest of Brússa. He is buried in a convent facing the town on the South side, in a pleasant place, which is at the same time a pleasure garden for the inhabitants of Brússa. A sword, three cubits long is shown here from which Sultán Ahmed I. cut off one cubit’s length, which he placed in his treasury.

Molá Shems-ud-dín Mohammed Ben Mohammed Ben Hamza Ben Mohammed Fanarí, the sun of hidden things, and the moon of life, one of the first divines of Sultán Ilderím, has left works on seventy different scientific subjects, but by God’s will became blind at last. It is related that having opened the grave of his master Kara Ala-ud-dín, a voice was heard saying: “Art thou there? God deprive thee of sight!” and a whirlwind rising at the same moment blew all the dust of the grave into his eyes, by which he became blind. He was one of the divines who denied the verse; “The earth does not eat the flesh of the Ulema.” Aúz-páshá, Sultán Orkhán’s Vezír, having a spite against Fanárí, said, “May I see the day on which I shall perform the prayer for the dead over this blind Mollá’s grave.” This being told to the Mollá, he said “God Almighty can yet take away the sight of the Páshá, and give me back mine to perform prayer on his grave;” and it so happened that Aúz-páshá having had his eyes put out by command of Sultán Orkhán for a badly executed commission, Fanarí had his sight restored to him the same night, and performed the prayer of death on the Páshá. He died in the year 833, and reposes at Brússa near his college.

Shems-ud-dín Mahommed Ben Alí, called Emír Sultán, born at Bokhára, came first to Mecca, and then to Medina, where the Sherífs refused to give him the portion allotted to the Sherífs, though he was entitled to it by his descent from the prophet through Hossein. The Saint appealed to the decision of the prophet himself, and went to his tomb accompanied by his adversaries, where, having saluted the grave, a voice was heard, saying: “Health to you my child, Mohammed Ben Ali, go to Rúm with the lamp;” upon hearing which the Sherífs instantly threw themselves at his feet, and Emír Sultán undertook the journey to Rúm, whereupon a lamp suspended in heaven became his guide to show him the way, and was only extinguished when he entered the town of Brússa. He took this as an evident sign that he was to fix his residence there, where he had four hundred thousand disciples. The inhabitants of Brússa had seen the lamp for three days, and knew by that miracle that he was a great saint. They all became Dervishes under his direction. Báyazíd Ilderím not only walked on foot by the side of his stirrup, but also gave him his daughter Nilúfer Khánum in marriage. Ilderím having built the great mosque Úlújámí at Brússa, and having asked Emír Sultán whether it was not a perfect mosque, the Saint answered; “Yes, it is a very elegant mosque, but some cups of wine for the refreshment of the pious are wanting in the middle.” The Sultán replied with surprise; “How, would it be possible to stain God’s house with the liquor forbidden by the law.” “Well,” said the Saint, “thou hast built a mosque, Báyazíd, and, find it strange to put cups of wine therein; and thou whose body is God’s house, more excellent than a talisman composed of the divine names, or the throne of God, how is it thou art not afraid of staining the purity of this godlike house with wine day and night.” From that moment Báyazíd, repenting, left off drinking wine. When Timúr marched against Brússa the inhabitants being alarmed, inquired of Emír Sultán what was now to become of the town. The Saint said, “the commander of the town having recommended it to the care of Eskejí Kojá and Khizr, they must be informed of it.” Ilderím being defeated, Emír Sultán wrote a note which he sent by one of his Dervishes into the camp of Timúr, with an order to deliver it to Eskejí Kojá, that is to the chief of the tailors who mend old clothes. Having read the Saint’s note, he said, “Emír Sultán shall be instantly obeyed;” he stuck his needle in his turban, and before he could put up his things in his bag, all the tents of the camp were broke up by the power of his command, because this old tailor happened also to be a pole of poles, or great Saint. Emír Sultán died in the year 833 (1429), and is buried outside of Brússa to the East, beneath a high cupola; the gates are inlaid with silver, so also is the entrance, by which you descend six steps. The walls are covered with variegated china (Chíní). The four windows looking westward to the field of Brússa are brass; four others look towards the Kiblah into the yard of the mosque. The great number of suspended ornaments which adorn the interior of the mosque are equalled only by those of Medina; the silk carpets are richer than are found elsewhere. The tomb is encircled by gold and silver lamps, candlesticks, candelabras, and vases for perfumes and rosewater. On the coffin lay Koráns by the hands of Yakút Mostea’-assemí, Sheikh Bekrí, Abd-allah Krími Kháledí, Timúrjí Kúlí, Zehebí, Ibn Sheikh-dedeh Mohammed, Kará Hissári, Hassan Chelebí, &c. The coffin is covered with silk embroidered with gold, and at the head a large turban reposes majestically. Those who enter are struck with such awe, that many do not dare attempt it, but only look into it by the window at the head, and recite a Fátihah. On the south side of the tomb is a very elegant mosque, the four sides of which are laid out in cells for the poor, who dine here at the Imáret. When Sultán Selím I., after the death of his brother Ahmed, visited the tomb of Emír Sultán, a voice was heard, saying: “Enter Egypt in security,” which was interpreted as news of the conquest of Egypt, which Emír Sultán promised to Selím I., and on that intimation Kemál-páshá-zádeh instantly said a Fátihah.

The Muftí of divine secrets, the champion of mystic illumination, Sheikh Abd-ur-rahmán Ben Alí Ben Ahmed Al-bostámí, a great lawyer, who was also a good poet, is buried at Brússa. Sheikh Abd-ul-latíf Mokadessí Ibn Abd-ur-rahmán Ibn Alí Ibn Ghánem Al-anssarí, having visited the tomb of Sadr-ud-dín at Konia, the dead saint stretched out his hand from the tomb, drew the Sheikh to him on the grave, and ordered him to read the Súrá Yass. He then built the convent Zeiniler, where he is buried. There lived not a greater Saint than him in the time of Sultán Mohammed I.

Mevlana Mohammed Shah Ibn Mollá Yegán, one of the Úlemas of Murád I., buried at Zeiniler. Mevlana Yússúf Bálí Ibn Yegán, who wrote notes on the Telvíh. Mevlana Seyyid Ahmed Ibn Abd-allah who also wrote notes on the Telvíh. Mevlana Elias Ben Ibrahím, who wrote an abridgement of the Kodúrí Sheik Ak Bi’ík Sultán of the Dervishes Bairámí. Sheikh Uzún Mosslah-ud-dín, who died at Táj-ud-dín’s tomb at Brússa, after having read the Korán for the space of forty days. The pole of the spiritual world, the mine of divine science, Fanárí, a great divine of the time of Murád and Mohammed II., died 834. The Santon (Mejzúb) Abdál Mohammed on the great road. Sheikh Sultán Ramazán Bábá, buried in a pleasant meadow at Brússa in a convent of Begtáshís.

Sheikh Abú Ishak Kazúní, his name was Ibrahím, his surname Abú Ishak. His mother, Shehriár, was an Armenian princess and married to one of the princes of the white sheep (Baiandurí.) He was born in the year 352, in the month of Ramazán, and was the pole of poles in his day; he is buried at Erzerúm, inside the gate of Tebríz, beneath the same cupola with Murteza Páshá, who gave up Eriván to the Persians. When I visited this place the keeper was an old woman with a white beard, whose story is as follows. At the time of the rebellion of Abáza Páshá some of his Segbán came to the village Kánkoí, with the intention of ravishing a beautiful Armenian girl, she being aware of her danger, turned her face to heaven and said, “O Abu Ishak deliver me from these rioters, and I for the remainder of my life will watch thy tomb.” At that moment a white beard grew from her chin, and she thus escaped the pursuit of the Segbán. I have myself seen her three times. The chapel in memory of Kazúní, which exists at Brússa, was built by Ilderím; it is opposite to the burying place of the Camel-drivers.

Chekirkeh Sultán at Eskí Kaplíjah, before the monument of Murád I. Shádí Sultán near Emír Sultán. Abd-allah Efendí. Sheikh Emír Alí Efendí of the order of Khalvetís. Karaja Mejid-ud-din. Karanfillí-dedeh at Hassan Páshá’s gate. Sunbullí-dedeh at the Tátárs’ gate. Sheikh Alí Mest in the same place. Mollá Arab Jebbári at the foot of the mountain. Mollá Ashjí-dedeh, Hassám-ud-dín Chelebí, Kháliss-dedeh, &c. Mollá Khosreu Ibn Khizr, the author of the celebrated canonical work, “Durer-u-gurer;” he is buried near Zein-ud-dín Háfi. There is a small dark cell, wherein he composed this precious work, which I did not leave until I had finished the lecture of the whole Korán in it, as an offering to the blessed spirit of Mollá Khosreu. Sheikh Abd-ul-latíf Mokadessí the Imám of Ilderím Khán. Sáurimssakjí-zadeh Súleimán Efendí buried near the old Kaplíjah, he is the author of the “Mevlúd-námeh,” or hymns on the Prophet’s birth sung on his birth-day. Mollá Bagdádí-zadeh Hassan Chelebí Ibn Yússúf Albagdádí is buried at the convent of Zeiniler, where he lived and died. Mollá Hassám-ud-dín Hossein Ben Mohammed, known by the name of Kara Chelebí-zadeh, buried before the mosque of Emír Sultán. Sheikh Mohammed Uftádeh Efendí of the order of Jelvetís, buried in the mosque of the inner castle, with a large convent near it. Mollá Kemál-ud-dín known by the name of Karadedeh, born at the village Súvinsa near Amasia; he was a tanner, and did not begin to study until he was sixty years old, seven years afterwards he became Professor of the college of Murád at Brússa; he lived many years after this, and wrote a great number of books; the work “Dedeh-júngí” is of his composition. He is buried near Emír Sultán. The Muftí Azíz Efendí who was Sheikh-ul-Islám in Sultán Súleimán’s time, and being exiled to Brússa died there. Mollá Alí Ben Sáleh celebrated by the name of Vassí Alí, the author of the “Húmaiún-námeh” (the Turkish translation of Pilpay’s Fables). Sheikh Núr-allah Ben Ak-Shems-ud-dín, who having fled from his father to Brússa, accidentally killed himself with his pen-knife, and is buried near Zeiniler. Mevlana Abd-ul-ghaní Emír Sháh, his birth-place was Bolí and he is buried at Zeiniler.

There are besides, some hundred thousand great and holy men buried at Brússa. Many of their tombs I visited and said a Fátihah in remembrance of their noble spirits, but I do not know their names. In remembrance of those whom I have named, I said the Súra Yass, and recommended myself to their favour and assistance. I began my travels with visits to many great Saints, and said a Fátihah on behalf of all the Faithful. Health to you, and God’s mercy upon them all! During forty days and nights I enjoyed all kinds of pleasure at Brússa, and with my companions took leave of our friends on the 20th of Safer 1050; Okjí-zadeh Aghá accompanied us as far as the bridge of Nilúfer, from whence we reached Modania in four hours. Here we sent back our horses, embarked in a light boat, were tossed about by a stormy sea, and at last reached Bozborún with the greatest difficulty at the end of twenty-four hours. It was formerly a good harbour but was neglected because it did not afford sufficient shelter. There is a khán and a small mosque, some bakers and búza seller’s shops, and no other trace of good buildings, but it is surrounded with fine gardens. The walls of the mosque are covered with inscriptions by passengers complaining of this wretched place, there is no possibility of saying a word for it, because all who reach this point storm-beaten, have the same cause of complaint. The inscriptions are in different languages, all lamenting or cursing this place of Bozborún. One cannot refrain from laughing at some of these odd inscriptions, which are both in prose and verse. I was obliged to wait here two days, which I spent with ten or fifteen gay companions walking amongst the gardens and vineyards, which lie to the East, and eating pears. We walked about three thousand paces into the district of Armúdlí belonging to Brússa, from whence a Súbáshí is established here. It derives its name from the quantity of pears (Armúd) which grow on all the hills, in the valleys, gardens and vineyards. It is a village of three hundred neat houses, faced with brick, a mosque, a bath, three mesjíds, a khán and ten shops, the air is very pleasant. We spent a night here, and in the morning the boatmen advised us to make haste because the wind was favourable, which, God be praised, carried us out of this sad whirlpool of Bozborún. At cape Bábá-borún at the foot of Kátirlí-tágh we said a Fátihah in honour of Bábá Sultán, and beat up towards Constantinople. We arrived at last at Agios Stephanos (St. Stefano) which is ruled by a Súbáshí, under the Bostánjí-báshí of Constantinople, and by a guard of janissaries (Yassakjí Kúllúghí), it is in the district belonging to the Mollá of Eyyúb. In the time of the Infidels it was a large town, which was ruined at the siege of the Arabs by Omar Ibn-ul-azíz in the Khalifat of Súleimán Ibn Abd-allah. It is now a large Greek village of five hundred houses faced with brick. It has a convent, some small streets and two churches. We disembarked here and passed the night, walking next day along the sea shore for three hours to the garden of Iskander Chelebí, which belonged to the Defterdár of Sultán Selím II., who having died without children, the garden became an Imperial one. There is an Ustá or master with two hundred Bostánjí. The Muftí Hossein Efendí, who had been accused by his enemies of ambitious and dangerous schemes was first exiled to this place by Sultán Murád IV. and was afterwards seized by the Bostánjí-báshí, strangled and buried here. He is the first Muftí in the Ottoman history, who like the martyrs of Kerbela died a violent death; he could repeat forty thousand Fetwas by heart. We took horse here and rode along the shore in sight of our ship advancing by the aid of oars, with our baggage.

Thus returned I, poor Evliya, on the 25th Safer of the year 1050, to Constantinople, went the same day to my paternal house, and kissed the hands of my father and my mother. My father crossing his hands said: “Welcome, welcome, traveller of Brússa!” I was astonished to hear this as I had not told anybody where I was going to, but my father said: “In the night of A’shúra the 10th of Moharrem, when I was anxious about thy being lost, I performed many efficacious prayers, and read the Suna (Ena Atainak) a thousand times. The same night I saw in my dream that thou wast gone to Brússa to implore Emír Sultán’s assistance in thy travels. That same night I gave thee leave to go this journey, which may God bless! but now, my son, sit thee down, touch my left ear with thy right hand, and hear my paternal advice.” I did so, and he gave me many moral maxims, and much good advice on the manner of my travels, enjoining me to compose a faithful and detailed account of them; when he had finished he gave me a strong box on the ear, concluding his lesson with a Fátihah. I kissed my father’s hand, who then gave me twelve valuable books and two hundred well-coined ducats to provide for my travels, and gave me leave to set out for whatever place I liked. I then also kissed the hands of twelve great Sheikhs, and to my unspeakable joy obtained their blessings on my undertaking. This gave me great satisfaction, and the same week in the first days of Rebí-ul-evvel, I agreed with one of my relations Kúl Oghlí Mohammed Reis for a voyage to Ismíd (Nicomedia).

JOURNEY TO NICOMEDIA.

“May God bless and make easy the voyage, Amen!” On Friday at Yemish-iskeleh, after having performed the Friday prayer in the mosque of Akhí Chelebí, where I remembered the vision I had had there of the Prophet, whose hand I kissed, saying, “Siyáhat (travels)” instead of “Shifá’at (intercession) O prophet of God!” and having given thanks and prayed for health and faith, we embarked on our voyage, saying “In God’s name!” (Bis millah). With a fresh breeze we weathered the point of the Seraglio, passed Chalcedonia, the point of Tener-baghjeh and ran straight before the wind to Darija, a square castle on a chalk cliff eighty miles from Constantinople. This castle is built of stone, has one gate, which looks on the harbour, thirty houses faced with brick, one mosque, but no market or bath, and neither commander nor garrison. It is said to have derived its name from the children of Darius, who were imprisoned here in a cave; it was conquered by Mahommed I. in the year 827 (1423), is ruled by a Súbashí and belongs to the district of Gebízeh. Below the castle there are three hundred neat houses faced with brick, a mosque, a khán, a bath, and small streets; its harbour is the port of Gebízeh. At an hour’s distance from here the road to Erzerúm and Baghdád passes through mountains. The wind not being favourable we rowed to the passage where travellers to Konia, Haleb, Damascus and Mecca embark in flat-bottom boats to pass over to Hersek-dílí on the opposite shore, in order to save the going round the gulf which is eighty miles long, and at the end of which is situated Nicomedia. In the harbour of Gebízeh-dílí (the passage on this side) are two old kháns, two bakers-shops, a búza-shop, two grocers-shops and a fountain, erected by Mustafa Aghá the Bostánjí-báshí of Sultán Murád IV. 1048 (1638). Here we again embarked and after rowing three hours arrived at the mineral spring (Ichmesú), where we disembarked with all our friends, pitched our tents on the shore, and gave ourselves up to quiet and pleasure.

_Qualities of a Mineral Spring._

In the month of July annually, many thousand men from Constantinople assemble here, and live merrily under tents during the space of forty days and nights, amusing themselves with firing muskets and guns. Sick persons drink of the water from the well for three days, which causes vomiting, and relieves the stomach of a quantity of offensive bile, while the lower evacuations cleanse the intestines of worms and similar matters. It is a white, clear water, with a slight bitter taste, and issues from a chalk cliff. The regulations prescribed for its use enjoin a three days fast as a preliminary, no meat or any thing salt must be eaten; on the fourth day the patient drinks a cup of water morning and evening, taking care to keep himself warm: he continues to drink the water for the next three days, taking for food chicken-broth without salt. When the water has had its effect fifteen times, further operation is stopped, by drinking soup seasoned with lemon-juice. After this regimen the patients embark and go to the hot-bath of Yalova directly opposite, where they rest themselves, washing and cleansing their bodies.

We then re-embarked, and after half an hour’s rowing arrived at the village of Ainehájí on the sea-coast, a Turkish village with a mosque and sixty houses. Eight hours further rowing brought us to the village of Zeitún-burní (Olive Cape) a port of Nicomedia, where the ships belonging to the Aghá of the Janissaries take in their cargoes; we were pleased with the cultivated appearance of the country on either side the gulf, and at the end of eight hours more came to the large town of Nicomedia. It was formerly a strong built and populous place, the ruins of which still remain; and is said to have been built by Alexander, to whom the foundation of Scutari is also ascribed; and the canal which was cut from the lake of Sábanja to the gulf on one side, and from the river Sakaria to the Black Sea on the other, causing Kojá Ilí and Nicomedia to be completely insulated; but that communication was choked up by Constantine, and Nicomedia ceased to be an island. It would be an easy thing to re-establish this canal, by which means wood might be procured at a very low price. Nicomedia was conquered by Sultán Orkhán in the year 731 (1330) and destroyed, in order that it should never again afford shelter to the Infidels. A large square tower of that period is still standing on the sea-coast, garrisoned by seamen, which is now a repository for wood and timber. When Orkhán besieged this town he gave the first command of his troops to Kojá Baí, to whom he said, “Isnim vár git,” (You have my leave, go,) which became the name of the town, by contraction of Isnim-git into Ismit. After the conquest of Nicomedia, and Kojá-Baí had subdued the adjacent country, it was called after his name Kojá Ilí and Nicomedia was made the capital of it; but by the order of Sultán Mohammed II., Nicomedia was added to Anatoli, and many times since has been given as Arpalik to Vezírs of three tails. The imperial Khass amounts to twenty-six thousand, five hundred and twenty-six aspers, twenty-five ziámets, one hundred and eighty-seven timárs. The judge is appointed with three hundred aspers a day, but his annual revenue may be reckoned at five thousand, and that of the Páshá at twenty thousand piastres. The port is much frequented by great merchants; its public officers are, a commander of the janissaries and Sipahís, a Muftí and Nakíb-ul-ishráf. The merchants, most of whom trade in wool, are richly dressed; the invalids of the janissaries (Otúrák) and Kúrijí are wealthy. The town contains three thousand five hundred elegant houses with gardens. The largest is the Seráï of Sultán Murád IV. which is appropriated to the Emperors, and guarded by two hundred Bostánjís; the next is the Seráï of the Páshá. There are altogether twenty-three quarters, three of which are occupied by Infidels, and one by Jews; and twenty-three mosques. At the old market is the mosque of the tribunal with one minareh; the mosque of Pertev-Páshá, with a leaden cupola and one mináreh, stands on the sea-shore, it was erected by order of Pertev-Páshá who was governor here for seven years in the time of Sultán Súleimán. It is an elegant, bright mosque built by Kojá Sinán. There is no establishment for reading the Korán or tradition. The best bath is also that of Pertev-Páshá, it is a fine building, there is good air and water, and attentive waiters. The bath of Rostem-Páshá, like the former, is Sinán’s work. The best khán is that of Pertev-Páshá with seventy fire-places. Besides the kháns, two hundred magazines for wood and other materials are in the port, one thousand one hundred shops of handicraftsmen, and forty coffee-houses, the most brilliant of which is that of the Serdár, famous for its waiters. This town has no stone-built Bezestán, but many valuable things are notwithstanding to be met with in the kháns and shops. Near the palace of the Emperor is the Imperial arsenal. The houses of the town are all on the side of the mountain, with the windows looking towards the sea. The streets are all paved with white stone. At the back of the houses the mountain is laid out in gardens. The inhabitants are healthy, the air and water being very good; their complexion is white. The woody mountains East of the town are called Aghá Danesí (sea of trees), an immense forest in which it is very easy to lose one’s way; here are trees towering into the skies, under which ten thousand sheep find shelter in their shade, which the sun’s rays cannot pierce. In these thick forests are many saw-mills and works which must be seen, for they cannot be described; they cut trees of one hundred cubits length, and the trees of Yalova are famous all over the world. At the end of the gulf are salt-marshes which afford pure salt, and are under the direction of a salt-inspector. The white cherries and red apples of Nicomedia are famous.

_Pilgrimages of Nicomedia._