Part 9

The fifteenth, the Sheïkho-Islám or Mufti (head of the law). He can only give the legal answer to questions submitted to him, _viz._ “It is,” or “It is not.” “God knows!” “Yes,” or “No.”

The sixteenth, the Anátólí Kází-askerí (military judge of Anatolia), has no right to punish, but sits in the díván as chief and president of all the Asiatic judges.

The seventeenth, the Rúm-ílí Kází-’askerí (military judge of Romelia), has likewise no power of punishing, but decides all lawsuits brought into the díván from the country, and is the head of all the European judges. He is likewise appointed, by the canons of Sultán Mohammed the Conqueror, to write all the imperial patents (_beráts_).

The eighteenth, the Commander (Dizdár) of the Seven Towers.

The nineteenth, the chief Architect; if any building be erected in Islámból without his permission it is pulled down, and the builders are punished.

The twentieth, the Kapúdán-Páshá (Lord High Admiral) established in the Arsenal (Ters-khánah); who commands by sea night and day.

The twenty-first, the Kyayà (_ket-khodà_) of the Arsenal (Ters-khánah), who, if any thieves are found by day or night in the district called Kásim Páshá, can inflict the severest punishment, even death, if necessary.

The twenty-second, the Ta’lím-khánehjí Báshí (adjutant-general, commander of the 54th regiment of janissaries), and of the kórújís (invalids), whose barracks are within the boundaries of Ok-meïdán, take their rounds there, and if they meet with any suspicious vagabonds, carry them to their commander, the Atíjí Báshí (Chief of the Archers), who, punishing them according to their deserts, orders them to be suspended from a tree by the string of the bowmen, and assailed by a shower of arrows.

It was ordained by the regulations of Sultán Mohammed the Conqueror, and that ordinance has been renewed by a khatisheríf (imperial rescript) from all his successors, that any offender whom these officers shall apprehend, if he be a soldier, shall receive no mercy, but be hung upon a tree forthwith. In fine, in the districts on both sides of the Strait of the Black Sea, there are thirty-three magistrates, and thirty-five local judges, deputies of the Móllá, in the city. But the town of Bey-kós has a separate jurisdiction, the judge of which is appointed by the Munejjim Báshí (astronomer royal). Besides the judges and magistrates already enumerated, there are also 166 District Judges, subordinate to the four Móllás of Islámból, 360 Subáshís, eighty-seven guards of janissaries, with their commanding officers (serdárs), and forty Subáshís of the free vakfs (charitable foundations). In short, the whole number of Kázís and Súbáshís within the precincts of Islámból, established by the code (_kánún_) of Mohammed the Conqueror, amounts to twelve hundred. There are also within the same jurisdiction the governors and magistrates of 150 corporations of tradesmen; but these governors have no legal authority to imprison and punish; they can only determine questions respecting the statutes of the corporations over which they preside.

SECTION XV.

_On the Imperial Mosques in the Mohammedan City of Kostantaniyyeh._

The first, and most ancient of these places of worship dedicated to the almighty and everlasting God, is that of Ayá Sófiyah, built, as mentioned in the seventh Section, in the year 5052 after the fall of Adam. It was finished by Aghnádús (Ignatius?), a perfect architect, well skilled in geometry, under the direction of the Prophet Khizr; and forty thousand workmen, seven thousand porters, and three thousand builders, were employed in raising its domes and arches on three thousand pillars. Every part of the world was ransacked to find the richest marbles, and the hardest stones for its walls and columns. Stones of various hues, fit for the throne of Belkís, were brought from Ayá Solúgh (Ephesus) and Aïdinjik; marbles of divers colours were removed from Karamán, Shám (Syria), and the island of Kubrus (Cyprus). Some thousands of incomparable columns, wasp and olive-coloured, were imported from the splendid monuments of the skill of Solomon, standing in the neighbourhood of Átineh (Athens). After working at the building for forty years, Khizr and Aghnádús disappeared one night when they had finished half the dome. Seven years afterwards they appeared again and completed it. On its summit they placed a cross of gold an hundred Alexandrian quintals in weight, visible at Brúsah, Keshísh-dágh (Mount Olympus), ’Alem-dághí, and Istránjeh dághí. On the birth-night of the Prophet there was a dreadful earthquake, by which this and many other wonderful domes were thrown down; but it was afterwards restored by the aid of Khizr, and by the advice of the Prophet, to whom the three hundred patriarchs and monks, presiding over the church, were sent by him. As a memorial of the restoration of the dome by the aid of the Prophet and Khizr, Mohammed the Conqueror suspended in the middle of it, by a golden chain, a Golden Globe, which can hold fifty kílahs of grain, Roman measure; it is within reach of a man’s hand, and beneath it Khizr performed his service to God. Among the pious, many persons have chosen the same place for offering up their orisons; and several who have persevered in saying the morning prayer there for forty days, have obtained the blessings, temporal and spiritual, for which they prayed: it is, therefore, much frequented by the pious and necessitous for that purpose.

_On the Dimensions, Builders, &c. of that ancient place of worship, Ayá Sófiyah._

This mosque is situated on elevated ground at the eastern end of the city, a thousand paces (_ádim_) distant from the Stable-gate (ákhór kapú) near the sea, and a thousand from Seraglio Point. The great cupola which rears its head into the skies is joined by a half-cupola, beneath which is the mihráb (sacred recess), and to the right of it a marble pulpit (_minber_). There are altogether on the whole building no less then 360 gilt cupolas, the largest of which is the great one in the middle; they are ornamented with broad, circular, and crystal glasses, the number of which in the whole mosque amounts to 1,070. The abovementioned cupolas (_kubbehs_) are adorned within by wonderful paintings, representing cherubims and men, the work of Monástir, a painter, skilful as Arzheng. These figures seem even now, to a silent and reflecting observer, to be possessed of life and thought. Besides them, there are, at the four angles supporting the great cupola, four angels, no doubt the four archangels, Jebráyíl (Gabriel), Míkáyíl (Michael), Isráfíl, and ’Azráyíl, standing with their wings extended, each 56 cubits high. Before the birth of the Prophet, these four angels used to speak, and give notice of all dangers which threatened the empire and the city of Islámból; but since his Highness appeared, all talismans have ceased to act. This cupola is supported by four arches (_ták_) that excel the arch of the palace of Kesra (Chosroes) (Táki Kesra), the arch of Khavernak; that of Kaïdafà; that of Káf, and that of Sheddád. The large columns, of the richest colours and most precious marble, are forty Mecca-cubits high; those of the second story are not less beautiful, but are only thirty cubits high. There are two galleries running round three sides of this mosque, and forming upper mosques for the worshippers; there is an ascent to them on both sides, which may be ascended on horseback; it is a royal road paved with white marble. The mosque has altogether 361 doors, of which 101 are large gates, through which large crowds can enter. They are all so bewitched by talismans, that if you count them ever so many times, there always appears to be one more than there was before. They are each twenty cubits high, and are adorned with goldsmith’s work and enamel. The middle gate towards the Kiblah, which is the highest of all, is fifty cubits high. It is made of planks from the ark which Noah constructed with his own hand. Over this central southern gate there is a long coffin of yellow brass, which contains the body of Aï Sóf, who caused Ayá Sófiyáh to be built; and though many emperors have tried at different times to open this coffin, an earthquake and a horrible crash immediately heard within the mosque, have always prevented them from compassing their designs.

Above it, in a niche, supported on small columns, stands a picture of Jerusalem (the ancient Kibleh), in marble; within it there are jewels of inestimable value, but it is also talismanic, and cannot be touched by any body. In this place there stood likewise upon a green column an image of Mother Meryem (the Virgin Mary), holding in her hand a carbuncle as big as a pigeons egg, by the blaze of which the mosque was lighted every night. This carbuncle was also removed in the birthnight of the Prophet, to Kizil Almà (Rome), which received its name (Red Apple) from thence. The Spanish infidels were once or twice masters of Islámból, and thence that egg (the carbuncle) came into their hands. The walls of this mosque, as well as the extremities of the columns, are carved like various flowers, with the most exquisite workmanship. The Mihráb and Minber are of white marble highly ornamented.

_A Description of the four Minárehs (Minarets)._

While Mohammed the Conqueror was residing as Viceroy at Edreneh (Adrianople), there was a great earthquake at Islámból, which made the northern side of Ayá Sófiyah bend, and threatened its ruin. The infidels were much alarmed; but Prince Mohammed, in a friendly manner, sent the old architect, ’Alí Nejjár, who had built the great mosques at Brúsah and Edreneh for Yildirim Báyazíd, and was then living, to the Greek king, in order to repair Ayá Sófiyah. It was he who erected for the support of the building four strong buttresses, every one of which is like the barrier of Yájúj (Gog). The architect having made a staircase of two hundred steps in the buttress on the right side of Ayá Sófiyah, among the shops of the turban-makers (_sárikchí_), the king asked for what purpose this staircase was intended? The architect answered, “For going out upon the leads in case of need?” When the work was completed the king bestowed rich presents on the architect, who returning to Edreneh, said to Sultán Mohammed, “I have secured the cupola of Ayá Sófiyah, O emperor, by four mighty buttresses; to repair it depended on me, to conquer it depends on thee. I have also laid the foundation of a mináreh for thee, where I offered up my prayers.” On that very foundation, three years afterwards, by the will of God, Sultán Mohammed built a most beautiful six-sided mináreh. Sultán Selím II. afterwards, in the year——, added another at the corner opposite to the gate of the Imperial palace (Bábi humáyún, the Sublime Porte), which is more ornamented, but a little lower than that of Mohammed the Conqueror. Sultán Murád III. built subsequently two other minárehs on the north and west side, each with only one gallery.

The ensigns (’alems, _i.e._ the crescents) on the top of these four minárehs are each of twenty cubits, and richly gilt; but that on the great dome is fifty cubits long, and the gilding of it required fifty thousand pieces of gold coin. It is visible at the distance of two farasangs by land, and a hundred miles off by sea. Murád III. also brought from the island of Mermereh (Marmora) two princely basons of white marble, each of them resembling the cupola of a bath, and so large that neither Jemshíd nor Dárá ever possessed such an one. Each of them can contain a thousand kílehs. They stand inside of the mosque, one on the right hand and the other on the left, full of living water, for all the congregation to perform their ablutions and quench their thirst. The same Sultán caused the walls of the mosque to be cleaned and smoothed; he encreased the number of the lamps, and built four raised stone platforms (_mahfil_) for the readers of the Korán, and a lofty pulpit on a slender column for the muëzzins. Sultán Murád IV. the conqueror of Baghdád, raised upon four marble columns a throne (_kursì_) of one piece of marble, for the preacher (_vá’iz_), and appointed eight sheïkhs as preachers of the mosque: the Efendís Kází-zadeh, Uskudárlí Mahmúd, Ibráhím sheïkh to Jerráh Páshá, Sivásí, Kudsí, Terjimán Sheïkhí ’Omar, and the great sheïkh, Emír Ishtíbí, who was so learned and skilful in answering questions and solving difficulties respecting the law, God be praised! We had the happiness and advantage of enjoying the exalted society of all these doctors and hearing their instructions. Sultán Ahmed I. built, on the left of the mihráb, a private recess (_maksúrah_) for the exclusive use of the emperor. In short this mosque, which has no equal on earth, can only be compared to the tabernacle of the seventh heaven, and its dome to the cupola of the ninth. All those who see it, remain lost in astonishment on contemplating its beauties; it is the place where heavenly inspiration descends into the minds of the devout, and which gives a foretaste even here below of the garden of Eden (‘Aden). Sultán Murád IV., who took great delight in this incomparable mosque, erected a wooden enclosure in it within the southern door, and when he went to prayers on Fridays, caused cages, containing a great number of singing-birds, and particularly nightingales, to be hung up there, so that their sweet notes, mingled with the tones of the muëzzins’ voices, filled the mosque with a harmony approaching to that of Paradise. Every night (in the month of Ramazàn) the two thousand lamps lighted there, and the lanterns, containing wax-tapers perfumed with camphor, pour forth streams of light upon light; and in the centre of the dome a circle of lamps represents in letters, as finely formed as those of Yákút Musta’simí, that text of the Scripture, “God is the light of the heavens and the earth.” There are also, on the four sides of the mosque, some thousands of texts in beautiful characters; and there, likewise, by command of Sultan Murád IV., the celebrated writer Etmekjí-zádeh Chelebí wrote the names of the Most High, of the prophet Mohammed and his four companions, in Kara Hisárí hand, so large that each elif measures ten arshíns (10 ells = 23¼ feet), and the rest of the letters are formed in the same proportion. Ayá Sófiyah is the Ka’beh of all Fakírs, and there is no larger mosque in Islámból. It possesses all the spiritual advantages to be obtained in any other, whether it be El Aksà at Kuds (Jerusalem), or the mosque of the Ommaviyyeh (Ommiades), at Shám (Damuscus), or that of El Ez-her at Misr (Cairo). It is always full of holy men, who pass the day there in fasting and the night in prayer. Seventy lectures (on theology) well pleasing to God are delivered there daily, so that to the student it is a mine of knowledge, and it never fails to be frequented by multitudes every day.

_The Servants (Khuddám) of the Mosque._

They are the Imáms (reciters of the Form of Prayer); the Khatíbs (reciters of the Khotbah, bidding-prayer on Friday); Sheïkhs (preachers); Devrkhán (Scripture readers); Ders-’ámils (lecturers); Talabah (students); Muëzzins (cryers, who call to prayers from the Minárehs); Ejzá kháns (lesson readers); Na’t kháns (reciters of the praises of the prophet and his associates); Bevvábs (door-keepers); and Káyims (sextons): in all full two thousand servants, for the revenues of the mosque settled upon it by pious bequests (evkáf) are very large.

_Stations and Places in this Mosque visited as peculiarly fitted for Devotion._

First. Ayá Sófiyah is, in itself, peculiarly the house of God.

Second. The station (Makám) of Moslemah, in a place called U’ch Búják (the three corners), where he, who was commander of the forces in the Khalifate of Mo’áviyyeh, is said to have offered up prayer.

Third. The station of Iyyúb Ansárí, who, after the peace made in the year of the Hijrah 52, entered Ayá Sófiyah and performed a service of two inflections on the spot called Makámi Iyyúb Sultán, south of the Sweating Column. There is now a Mihráb there much frequented at all the five services.

Fourth. The station of ’Omar Ibn ’Abdo-l-’aziz, who being commander at the peace in the year of the Hijrah 97, offered up prayers on the west side of Ayá Sófiyah, at the foot of the green Mihráb. This place goes now by his name.

Fifth. The station of Hárúnu-r-rashíd, who, at his coming a second time to Kostantaniyyeh, in the year of the Hijrah 58, having crucified King Yaghfúr in the belfry of Ayá Sófiyah, offered up prayers within the mosque in the kiblah of the prophet Solomon, on the south-east side, within the gate of the Defunct (Meyyit-kapú-sí).

Sixth. The station of Seyyid Battál Ghází in the sky-smiting belfry of the church.

Seventh. The station of Bábá Ja’fer Sultán, Ambassador of Hárúnu-r-rashíd.

Eighth. The station of Sheïkh Maksúd Sultán, the companion of Bábá Ja’fer. These two, with the king’s (_i.e._ the Greek emperor’s) permission, both offered up prayers on the eastern side of the mosque, within the sepulchral gate (Turbeh-kapú-sí), at the places now bearing their name.

Eighth. The station of Salomon, who is said to have offered up prayer on the ground where Ayá Sófiyah now stands, at the place called the Green Mihráb, to the right of the Minber.

Ninth. The station of Khizr, beneath the gilt ball in the centre of the cupola, is a place where some thousands of holy men have enjoyed the happiness of discoursing with that great prophet.

Tenth. The station of the forty, to the south of the platform of the Muëzzins, is a place where the ground is paved with forty stones of various colours, and where forty holy men stood when the extraordinary accident which happened to Gulábí Aghá took place.

_Narrative of Gulábí Aghá._