Chapter 9

THE SELAMLIK AND THE TREASURY.

One dark night in the faraway past, so the story runs, the barking of dogs in the outskirts of Constantinople wakened the sleeping garrison in the city, warning them of the approach of a crafty foe who sought to surprise and capture the place. At the same time, the young moon, coming out from under a cloud, revealed the position of the enemy. The barking of the dogs and the light of the crescent moon enabled the garrison to frustrate the designs of their foes and save the capital from capture. Since then the nightly howlings of the dogs have been tolerated by the Turkish people and the crescent has had a place of honor on the Turkish banner. To kill a dog is an unpardonable offense. The dogs, however, are not well fed, well groomed pets, fondled, kissed, collared, and blanketed, as in some other countries; but are ownerless, homeless creatures roaming at night in great numbers through the streets and sleeping by day on the thoroughfares and sidewalks regardless of passers-by. The people step over or go around the sleeping animals and do not disturb them. The dogs seem to know their privileges, for they will not move out of the way.

The city is noted for its dogs, not on account of their beauty or breed, for they are a disreputable lot of mongrel curs and bear the marks of many nightly brawls, but on account of the legions of them and their usefulness as scavengers. At nightfall the residents of Stamboul empty their garbage cans in the streets and the dogs, howling and fighting, dispose of every scrap before daylight. When a Turk desires to express the utmost contempt for a person he calls him a dog.

"If you wish to avoid trouble while in this city," cautioned the dragoman, "neither disturb a sleeping dog in the highways,--for the dog will resent the interference with his slumbers,--nor call a Turk a dog, for the anger of a Turk thus reviled is uncontrollable until the offender who called him by that vilest of epithets is severely punished."

A drive of one and a half miles along the Grand Rue de Galata, one of the wider thoroughfares in Galata parallel to the Bosporus, carried the tourists from the custom house pier to the gates of the Dolmah Bagcheh Palace. The entrance to the grounds of the palace is through a gateway of marble, beautiful in design and richly ornamented with elaborate Corinthian columns and delicate carvings of garlands, wreaths, and urns.

While we gazed at the carvings, the officer in charge of the guard carefully examined our permit. Then the massive gates were swung open for our entrance. Within the palace we ascended a magnificent wide marble staircase, the balusters of which were made of clear glass. We admired the intricately carved alabaster bath-rooms and wondered if their neatness had ever been disturbed. We passed through a multitude of richly decorated chambers and salons where every article was arranged in perfect order, and walked on carpet strips laid for visitors' feet around the beautiful ball-room, not daring to tread on the highly polished hard-wood floor. Every apartment of the palace was immaculate, and resplendent in marble, porcelain, inlaid woods, and golden mosaics. The largest mirror in the world reflected the passers-by and costly paintings attracted the eyes of the visitors. The dark green malachite and the rich blue lapis lazuli harmonized pleasingly with yellow gold and white marble. And yet this grand show palace is unoccupied except by the hundreds of care-takers required to keep it in order. Its quiet is disturbed only by sight-seers who pay for the privilege of inspecting the stately apartments, and, on rare occasions, by imperial receptions which are held in the throne room. This immense apartment surpasses all the others in the elegance of its adornment. The dome overhead and the walls and the Corinthian columns which surround the room are richly decorated with oriental designs in white and gold. From the centre of the dome hangs a crystal chandelier noted for its size and beauty.

"In this throne room," said the guide, "five thousand persons can stand. On the day after the close of the Fast of Ramazan, which is the first day of the Feast of Bairam, the Sultan drives here from Yildiz Palace, along a road lined with soldiers, and holds a State reception. Several thousand of the nobility assemble in this room and the Sultan, seated on that crimson and gold sofa, receives the homage of his officials. The generals of the army in gorgeous uniforms, the heads of the religious orders, holy men, and state officials approach according to their rank and make their obeisance to his Imperial Majesty. They reverently kiss the hem of his Majesty's garment, press the hem to their foreheads as a seal of their declaration of loyalty to his person, and then retire backward from his presence. During the reception every face in the assembly is turned toward the Sultan. To turn one's back to his Majesty, even for a moment, is unpardonable. That day after Ramazan is a great day in the city; cannons thunder, the bands play, the mosques are illuminated at night, and the people feast and rejoice."

"What is the Fast of Ramazan and when does it occur?"

"The Fast of Ramazan," replied the guide, "is kept through the whole month of Ramazan, which corresponds to your month of September. For thirty days the Moslems do not eat bread nor drink water during the hours between sunrise and sunset. After sunset they may refresh themselves. The Prophet commanded that one specially named day in the month of Ramazan should be kept as a fast day; but the date of that particular day was somehow lost, and now, in order to make sure of keeping the fast on the day appointed, the Moslems keep every day in that month as a fast day. The Feast of Bairam immediately follows the end of the fasting. This festival consists of three days of feasting and festivities."

Friday is the Mohammedan Sabbath, but we could not see that it made much difference in the traffic of the city. We asked the guide if the Turkish bazaars would be closed.

"No," he replied, "but more of the faithful attend mosque on Friday than on other days, and on Friday each week the Sultan goes to his special mosque with great ceremony."

The Sultan's weekly visit to prayer is called the Selamlik or Sultan's Procession to Mosque. Our guide obtained a good position for our carriage in an open square near the mosque from which to see the procession. The parade was not to occur until one o'clock, but in order to secure the place we were there at eleven. The time of waiting was not tiresome as there was much of interest going on around us all the time. Carriages of other visitors assembled in the open square; cabs containing invited dignitaries rolled up to the ruler's palace, which was within sight about one block away; guards drove the crowds from the streets; regiments of red-fezzed infantry tramped by and formed in lines along the street between the palace and the mosque; mounted lancers with flying pennons trotted to their positions; and the bands took their place near the palace. Uniformed policemen and spies in plain clothes circulated among the carriages and sight-seers, watching closely for suspicious characters, and listening to remarks made by visitors. We were advised by our dragoman not to mention the name of the Sultan.

"How the Turks do enjoy their coffee," said an occupant of our carriage, calling attention to a group squatting on the ground with cups in hand.

Near our carriage a Turk was making coffee on a portable stove and selling the beverage to thirsty customers; an itinerant barber placed his portable stool beside our carriage wheel, opened his kit of tools and was soon busy lathering and shaving dusky faces; a water peddler with his jar on his back played a tune on tumblers by rubbing them with his fingers; a cake peddler's table was upset by passing dragoons and he mournfully picked up the fragments. The trays of the Turkish peddlers of candies and cakes were clean and the articles offered appeared fresh and appetizing. We yielded to temptation and bought some "Turkish delight" and some light flaky biscuit, and, after eating the dainties, wished for more.

"It is nearly one o'clock," said the guide looking at his watch.

The street cleaners were hastily giving a final polish to the roadway over which the Sultan would drive between the lines of soldiers. A dozen carts filled with clean sand that had been standing near us were hurried up the hill and the white sand was spread over the Sultan's path. The bands ceased playing; the soldiers stood at attention; the Muezzin called to prayer; a trumpet sounded from the gates; and from the palace on the hill carriages emerged containing the veiled wives of the ruler attended by black eunuchs on horseback. A long line of military officers in handsome uniforms followed on foot; then a shout arose from the assembled troops, and a carriage appeared drawn by a very handsome pair of horses in gold-mounted harness. In the carriage the Sultan sat alone. The huzzas of the troops continued until his Majesty entered the mosque. Then all was silent, for the Sultan was at his prayers alone. His wives and his officials had been left at the entrance. No person was permitted to enter. The Iman, or priest in charge, and the Sultan were the only occupants of the mosque.

Without waiting for the ruler's return the visitors hastened away, the carriages raising such a cloud of dust that it was difficult to see across the road. A hasty luncheon in a Pera restaurant followed, and then we turned toward Stamboul. As we drove again across the Galata bridge through the ever interesting throng of humanity that crowds over it, our attention was called to the manner in which merchandise is conveyed through the narrow streets of the city. Wagons are rarely used, but men carry the merchandise on their backs and shoulders. These men passed us laden with immense bales of hides, huge bundles of carpets and rugs, large boxes of dry-goods, great crates of fruits or vegetables, piles of trunks, barrels and sacks of groceries, and cans of oil. The ponderous burdens were heaped upon wooden frames fitted to the backs and strapped to the shoulders of the carriers. When the load was too heavy for one man to carry, it was suspended on poles and carried by two or more of the bearers.

A high wall surrounds the old Seraglio grounds. Before visitors may enter a permit must be obtained. A permit including the necessary fees to the keepers costs small parties of visitors about five dollars each; the permit and fees for the Molkte party, so it was rumored, cost the managers two hundred dollars. The captain of the guard at the gate scrutinized our permit and kept us waiting until an official was summoned to act as our conductor. When we arrived at the Treasury building the huge door was opened with impressive ceremony and the uniformed officials kept the tourists under close surveillance while they were within.

Among the many curiosities that attracted attention in the first room of the Treasury was a throne captured from one of the Shahs of Persia four hundred years ago. This Persian throne is made of beaten gold inlaid with rubies and emeralds, and is said to be of fabulous value. Arranged in glass cases in another room a row of figures represents the Sultans of past ages clothed in the royal attire worn by them. The white turbans of these effigies are ablaze with jewels. The mantles which cover them are of Oriental brocade wrought in gold and silver patterns, and the belts, swords, and daggers are adorned with sparkling gems. A suit of chain armor worn by one of the Sultans of olden times is ornamented with gold and diamonds. On the second floor of the Treasury, to which we ascended by a narrow stairway, the most carefully guarded treasure is a throne used by a former Turkish ruler. This Turkish throne is made of precious wood inlaid with tortoise shell, mother of pearl, and gold and silver traceries, and is set with turquoises. A canopy overspreads the throne, and beneath the canopy, suspended by a golden cord, hangs an enormous pear-shaped emerald. In cases around the various rooms, crowns, sceptres, simitars, swords, daggers, and talismans, scintillate with rubies, emeralds, and diamonds.

"Many of the highly valued treasures stored in these rooms," said our friend, the professor, "are trophies of the times when Crusader knight, Persian prince, and Saracen warrior went forth to battle arrayed in costly apparel, and encamped under silken canopies or in tents of cloth of gold. Then jeweled balls suspended from golden cords adorned the tent poles of the warriors, and luxury and opulence abounded underneath the canopies. The royalty of kings and princes moved with them to the field of war. Under pavilions of Oriental weave, silken carpets were spread over the turf for royal feet to tread, and thrones erected from which the sovereigns issued their commands. Retinues of retainers rendered obeisance and executed the mandates of their lords. Caravans of camels laden with robes of royalty and chests of treasure moved from camp to camp.

"Knights and warriors vied with each other in the splendor of their equipage. The trappings of their war steeds were embroidered in silk and gold; the breastplates and helmets which protected their bodies were embossed with silver or traced with gold; the scabbards and hilts of their weapons were encrusted with precious stones; and their mantles were clasped with fastenings and buckles adorned with jewels. In battle the body of a dead knight gave much booty to the slayer; the capture of a canopy enriched the captors; and the defeat of an army and seizure of its camp gave to the victors a train of spoils.

"For several centuries, the Turkish empire was dominant in the East and its armies victorious in the field. It was during these centuries of power that the Moslem rulers gathered the great accumulation of trophies and spoils of war, valued at untold millions, which we find stored in the rooms of this marble edifice."

After leaving the Treasury we were led by the official conductor past the building in which the mantle, sword, and green banner of the great founder of Mohammedanism are treasured. These personal relics of the Prophet are considered by the Moslems too sacred to be gazed upon by infidel eyes.

We tarried awhile in the Bagdad Kiosk, a white marble palace noted for its interior wall decoration of blue tiling, beautiful doors inlaid with mother of pearl, and handsome furniture inlaid with inscriptions of silver, and thence proceeded to a marble pavilion in which, as guests of the absent Sultan, we partook of refreshments. These refreshments, consisting of Turkish coffee in tiny cups and Turkish preserves on small plates, were brought to us by the servants of the Sultan. We stood awhile on the portico in the rear of the pavilion and admired the magnificent view of the harbor with its shipping, and the surrounding shores covered with buildings.

Leaving the portico and its panoramic view with regret, we turned to the Museum of Antiquities, intending to inspect hastily the relics of ancient times which it contains. The collection, however, proved to be much more interesting than we had expected, so, instead of hurriedly passing through the building, we lingered around the sarcophagi and studied the hunting and battle scenes which were exquisitely carved on the polished marble of the exteriors of the old stone coffins. The most beautiful of these sarcophagi, twenty-one in number, have been discovered within the past thirty or forty years at Sidon in Syria. The tireless archæologists, eager in pursuit of knowledge of the past, found and opened the graves in which the dead kings of Sidon had quietly rested for thousands of years; then disinterring the heavy stone caskets they brought them to Constantinople to be placed on exhibition.

These sarcophagi are stone caskets of great size and weight composed of two pieces, the chest and lid. The chest is hewn out of one solid block of marble and the lid of another. The sarcophagi range from ten to twelve feet in length, from five to six feet in width, and from six to eight feet in height. One of the stone coffins, made of black Egyptian marble and named the Tabnith, contained, when found, the dried up mummy of an ancient king, Tabnith, who lived four centuries before the time of Christ. An inscription on this in Egyptian hieroglyphics pronounced a curse upon the man who should despoil the tomb, but the dreadful warning was not deciphered until the casket reached the Museum. Another sarcophagus, called the Satrap's, cut out of Parian marble, somewhat resembles a Grecian temple in form. On the sides are depicted, in marble carvings, a funeral banquet, a governor on his throne, a hunting scene with a lion at bay, a frightened horse dragging its dismounted rider, and many other similar scenes.

"But this, in my opinion, is the most attractive casket in the collection," said the professor as we came to one named the Weepers, on the marble sides of which a master sculptor of ancient times had carved eighteen female forms. "Notice how each figure is portrayed in a different graceful attitude of mourning and how each is a picture of sorrow. And notice, too, the exquisite workmanship of the frieze with its ornamentation of a hundred small figures in hunting scenes."

Near to the Weepers is the sarcophagus known as the Alexander, the most famous in the collection, by many considered the most beautiful in the world, and in the opinion expressed by the American Consul in Constantinople, "worth crossing the ocean to see." The sculptures on this represent a battle between Greeks and Persians with many figures and incidents of battle, and elaborate hunting scenes with many details delicately worked out. These four sarcophagi, and the one named the Lycian on which Amazons in four horse chariots hunting lions are delineated, attracted the most attention from the tourists, but there were scores of other sarcophagi in the collection almost as interesting.

In another part of the Museum, called the China Pavilion, the noted stone tablet from the Temple of Jerusalem was on exhibition. This tablet, discovered at Jerusalem in the year 1871, originally stood in the Temple enclosure to mark the limit which Gentiles were not allowed to pass. The Greek inscription on the tablet is translated as follows:

"No Gentile may pass beyond the railing into the court round the Temple; he who is caught trespassing will bring death upon himself."

Statues, pottery, porcelain, jewels, and antiquities of various kinds were hurriedly passed by until an exclamation of one of the ladies caused us to pause.

"Look at his eyes," she said, pointing to a bronze statue of Jupiter. "Did you ever see any eyes like that in a statue?"

The eyes of the god were represented by two bright rubies which gave them a very peculiar expression. This room contained many exquisite pieces of bronze work; one representing Hercules was particularly fine in execution.

"We will stop now to view the Hippodrome," said the guide, after driving a short distance from the Museum.

"But where is the Hippodrome?" inquired a tourist as we descended from the carriages in a long open square.

"Alas! the building is no more," sadly replied the guide. "This square is a part of the ground on which it stood. The space was originally very long and wide, but that great Mosque of Ahmed and other buildings now occupy a large portion of the old circus grounds.

"The ancient Hippodrome was an oblong enclosure fourteen hundred feet long and four hundred feet wide, surrounded by magnificent porticos adorned with statues of marble and bronze, and had a seating capacity of eighty thousand. It was used for chariot races, athletic sports, and bloody gladiatorial combats. Sometimes the seats were crowded with people, now assembled to glory in the triumphal procession of a returning conqueror, now to gloat over the burning of heretics and criminals who had been condemned to death by the flames.

"That high red granite obelisk covered with hieroglyphics at the end of the square is called the Obelisk of Theodosius the Great. It was originally erected in the Temple of the Sun in Egypt in 1600 B.C. by a haughty king who inscribed on the stone a statement that he had 'conquered the whole world,' and that his 'royalty was as firm as that of the gods in the sky.' For two thousand years the obelisk remained in Heliopolis as a memorial of its builder, Thotmes III, but for the past fifteen hundred years it has stood here as a monument to the Emperor Theodosius, who brought it from Egypt as a trophy. In order that he might not be forgotten, the Emperor caused a representation of himself surrounded by courtiers, guards, and dancing girls to be carved on the base of the obelisk. These sculptures, as you see, are in good condition. The bronze 'Serpent Column' in the centre of the square, representing three serpents coiled around each other, once supported the tripod used in the ceremonial services of the Pythian oracle at Delphi."

When the guide had finished his remarks, our friend, the professor, stepped forward and said: "Some of the tourists may not be familiar with the story of the horses that lived as long and traveled as far as did the 'Wandering Jew' in Eugene Sue's well known romance. The conductor has requested me to relate the story."

"In some ancient time before the Christian era, a Roman conqueror found in an Oriental city four magnificent horses that pleased him. He took them to Rome to grace his triumph. Centuries later the covetous Emperor Constantine brought these same horses from Rome to Constantinople and stood them here to add glory to the splendor of his Hippodrome. For nine hundred years the horses remained undisturbed; then ruthless Christian Crusaders carried them with other spoils to Venice. A long rest at Venice succeeded until the ambitious Bonaparte drew them away to beautify his famous Capitol. After the downfall of Napoleon the prayers of the Venetians were effectual in bringing the horses away from Paris, and now these gilded bronze travelers, that were coveted and prized by great rulers of the world, stand in front of the Church of San Marco in the city of Venice."

As the professor ceased speaking, a clear penetrating voice was heard from overhead crying:

"Al-la-hu, Ak-bar! Al-la-hu, Ak-bar!" uttering each syllable distinctly.

It was the Muezzin calling the people to prayer. Looking up we saw him on a little balcony near the summit of a minaret which stood within the enclosure of the adjoining Mosque of Ahmed. Then he disappeared and we heard more faintly his call from the farther side of the balcony. It is the Muezzin's duty to repeat his calls from the four sides of the minaret, to north, east, south, and west. His words were interpreted for us: "God is great," repeated four times on each side of the minaret.

Faithful Moslems on hearing the call repeated his words.

"There is no God but God," he called again, reciting it twice.

His hearers repeated this declaration.

"Mohammed is the prophet of God."

The people responded in the same words.

"Come to prayer."

"I have no power or strength but from God most high and great," all true believers replied.

"Come to do good," again the Muezzin called.

"What God wills will be; what he wills not will not be," answered the people, all responses being muttered in low tones.

"The ringing of bells to call the people to service is forbidden," said the guide. "It is written that when the Mohammedan meetings were first held in Arabia, there was difficulty in gathering the people together and propositions were made to 'Ring a bell as the Christians do,' and to 'Blow the trumpets as do the Jews;' but Omar cried, 'What! is there not a man among you who can call to prayer?' The prophet then said, 'O Billal! stand and make the call to prayer.' Since then the melodious voices of the trained Muezzins five times each day summon the Moslems to prayer, and the tall graceful minarets which rise above the surrounding buildings were erected so that the voices could ring out over the city."

We followed the faithful into the mosque, after paying our fees and donning the slippers, and stood quietly in the rear of the great auditorium. The interior was brightened by beautiful blue and white tiling which lined the arches overhead and covered the immense piers that supported the roof. Inside the mosque, near the entrance, water was running from spigots into stone basins. The Moslems stopped at the basins and washed their hands and feet. Some of the better dressed worshipers appeared to have slippers inside their shoes and went through the motion of washing the feet, but the poorer classes used the water to cleanse their feet, and then walked forward barefooted on the rugs. Each man,--for there were no women at the service,--carried his shoes with him and placed them upon a board on the floor provided for that purpose.

The Koran, the sacred book, which, as the Moslems claim, was revealed to Mahomet by the angel Gabriel and was written by Mahomet under inspiration, commands:

"The clothes and person of the worshiper must be clean, the place free from all impurity, and the face turned toward Mecca." And also:

"O believers! when ye address yourselves to prayer wash your hands up to the elbows, and wipe your heads, and your feet to the ankles."

The worshipers, scattered around the vast interior, all facing the black stone in the wall which indicates the direction of Mecca, repeated their prayers in low tones. At first they stood with hands close at their sides, then as they muttered the prescribed formulas the hands were raised to the sides of the heads, then with hands clasped in front the worshipers remained for a short time in devout attention. After bowing several times the Moslems knelt on the Oriental rugs continuing the muttered supplications and concluded their personal devotions by bowing forward on their feet. The Iman, or priest, then ascended the pulpit, the worshipers formed in lines, and as the priests read the prayers, they went through the same movements that they had previously made while at their personal devotions.

"Women do not take any part in the public worship on the floor of the mosque," said the guide. "The latticed galleries are provided for them. There they may sit in privacy during the service. The galleries, however, are rarely occupied."

The Mosque of Ahmed has six minarets; St. Sophia, only four. The minarets, slender, round towers, are not attached to the main edifices, but stand separate and distinct in the courts surrounding the mosques, with some space intervening between mosque and minaret.

Resuming our drive through the very narrow streets of Stamboul, which are paved with large rough cobble stones once laid in place but now very much out of place, we passed many old unpainted frame buildings with stove pipes projecting from the windows of the second and third floors.

"I do not wish any one ill," said a tourist who at home was chief of a city Fire Department, "but I would give a ten dollar gold piece if I could see how the fire department of this old city manages to control or extinguish a conflagration after it has gained headway among these tinder boxes. The watchmen on the watch towers surely cannot locate a fire and give the alarm until they see a smoke or flame arising."

The fountains of the city were one of the peculiar Turkish institutions that attracted the tourists' attention. The Koran enjoins all true believers to abstain from intoxicants, and to perform regular ablutions before prayers; so there are drinking fountains at corners where the thirsty assemble to drink from brass cups, and washing fountains or basins outside and adjoining the mosques, as well as inside these buildings, where Moslems were seen washing hands or feet regardless of our curious eyes. Some of the drinking fountains are very large and beautiful. The fountain erected by Sultan Ahmed surpasses all others in grace of proportion and beauty of design. This magnificent structure is ornamented with carved arabesques, inscriptions in gilt, and delicately colored green tile. Above the water tap may be seen in Turkish characters the builder's mandate:

"Wayfarer, admire this beautiful work; turn the tap in the name of Allah; drink thy fill and bless the founder, Ahmed Khan."