Part 4

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.