Part 12

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._