When quarrelling, it is a common mode of abuse to say, “May your fatigued and hated soul, when it arrives in purgatory, find no more rest than a Giaour’s hat enjoys on earth!”
The Turkish language is rich and euphonious, and is capable of so much variety of expression that it is remarkably well adapted to poetry. The verses we occasionally heard recited had a rhythm that was exceedingly agreeable to the ear.
Though improvements do not march on in Turkey with giant strides, still progress is being made surely, though slowly; and many of the Turks, besides being well educated in other respects, now speak Italian, English, and French with much fluency. Some of the ladies, also, are beginning to learn these languages, although most of them, excepting those very few who have been abroad, are too shy to venture to speak in a foreign tongue.
The Sultan’s mother—the Sultan-Validé—was a very superior woman, and did much good service towards promoting education. Amongst other of her excellent deeds, she founded a college for the instruction of young candidates for public offices.
There are now in Constantinople medical, naval, and agricultural schools, all well attended, and fairly well looked after.
For the women, private tuition is of course their only means of learning, and not only is the supply of governesses very limited, but their abilities are in general of a very mediocre description.
Unless in very superior families, a little—a very little Arabic, to enable them to read, though not to understand, the Koran, working, knitting, and perhaps a slight acquaintance with French and music, is deemed amply sufficient knowledge for daughters to acquire.
CHAPTER II.
THE HOUR OF PRAYER.
There is much that is both grand and poetical in many of the practices of the Mohammedan religion; and few things strike the stranger more than the frequent calls to prayer that resound at certain hours of the day from every minaret of the city.
The formula used is simple, but heart-stirring: “Allah akbar! Allah akbar! Great God! Great God! There is no God but God! I declare that Mohammed is the apostle of God! O great Redeemer! O Ruler of the universe! Great God! Great God! There is no God but God.”
This is chanted by the muezzin in a loud but musical voice as he walks slowly around the minaret, thus summoning from every portion of the globe the faithful to join him in holy prayer.
At sunrise, at mid-day, at three o’clock, and again at nine, the sacred cry re-echoes above the city, and every true believer as it reaches his ear prostrates himself with his face towards Mecca, exclaiming: “There is no power, no might, but in God Almighty.”
All who can, perform their devotions in the mosques, although earnest prayer is quite as efficacious when made in a house or by the road-side.
One Friday, having provided ourselves with the necessary firman, we repaired to Santa Sophia, and arrived there a few minutes before the hour of mid-day prayer. Franks are now admitted into the mosque, but have to put on slippers over their boots, that they may not defile the exquisite cleanliness of the floor. As the service was about to begin, we went up to one of the galleries, and from thence had a good general view of the interior.
Nothing could be more simple. There was as little decoration as would be found in a low-church Protestant chapel. A few ostrich eggs and some large candelabra hung from the roof, but all the Christian paintings and ornaments have been destroyed or defaced. The figures and the six wings of the famous cherubim can still be seen faintly traced on the dome, but the faces of the angels have been covered with golden plates, as the Turks interpret very literally the commandment against idolatry.
Although there was but little to see in the mosque itself apart from its historical associations, the vast assemblage of worshippers that nearly filled its spacious area was most interesting to behold.
Stamboul (in which quarter is Santa Sophia) is now principally inhabited by old-fashioned Turks, and by large colonies of Circassians. Many of the worshippers, therefore, wore the flowing robe and stately turban now nearly banished from the more fashionable parts of the town. The Circassians also were habited in their picturesque national costume, and it would be impossible to see anywhere men more dignified or noble in appearance than these poor exiles.
The service is impressive from its grand simplicity. As the hour of noon is proclaimed, the Imaun places himself before a small niche called the Mihrab, that points towards Mecca, and in a loud voice proclaims, “Allah akbar! Allah akbar!” The congregation arise, respond with the same words, and the cry seems, like a mighty wave, to roll backward and forward through the vast space.
Every man then turns his eyes humbly to the ground as the Imaun recites the Fatiha or Lord’s Prayer:
“In the name of the most merciful God; praise be to God the Lord of all creatures, the most merciful, the Lord of the Day of Judgment. Thee do we worship, and of Thee do we beg help, direct us in the right way. Direct us in the way of those to whom Thou hast been gracious; not of those against whom thou art incensed, nor of those who go astray. Ameen, ameen!”
The congregation then prostrate themselves repeatedly in acknowledgment of the Almighty’s power and might. A chapter of the Koran is read, followed by more prostrations, with another prayer in which the worshippers join. Then the Imaun calls out in a loud voice that each man is to make his private prayer, and the solemn silence and perfect quiet that ensues is most impressive.
Prayers were now over, and those who wished retired. The remainder approached nearer a small pulpit into which another Imaun mounted, who, seated cross-legged on a cushion, commenced an exposition of some portion of the Koran.
No women had hitherto been present during the service, but a few now entered and seated themselves behind the men.
When we walked round the mosque to examine it in detail, we were shown the mark said to have been made by the hand of Sultan Mahmoud when he placed it upon one of the great columns in token that he took possession of the stronghold of the Christian faith. As the spot indicated, however, is at least fifteen feet from the ground, we permitted ourselves to doubt the accuracy of the statement.
After leaving Santa Sophia we passed through the largest square in Constantinople, called Ak’ Meidan, or the “place of meat.” Here it was that the Janissaries were put to death by the orders of Sultan Mahmoud. This wholesale massacre, fearful as it was, and cruel as it seemed, nevertheless delivered Turkey from one of its greatest scourges, for such was the rapacity, the cruelty, and the overbearing insolence of these famous troops, that no man’s life or property was safe for an hour, and the whole country groaned under a tyranny more oppressive than any it had ever known.
After Santa Sophia, the finest mosque in Constantinople is that of Sultan Ahmed. It is a large and handsome building; its six tall, graceful minarets giving much beauty to the exterior, whilst the interior is chiefly remarkable for the eleven gigantic columns that support the roof. The mosque possesses some very fine Korans all richly bound in velvet, some of them even encrusted with pearls and precious stones. There is also a magnificent collection of jewelled cups that have been presented by various sultans and by many rich pashas.
When we issued forth from the cool freshness of the shady mosque, the burning glare of the sun seemed doubly oppressive. We were thankful even to climb into the little telega that was awaiting us; fleas and tight squeezing seeming slight evils compared with the scorching heat and blinding vividness of the sun’s rays.
When we halted at the beautiful fountain of Ahmed the Third, never did water and marble look more delicious and refreshing.
This celebrated fountain is one of the most beautiful little buildings in Constantinople. It is an octagon made of white marble, the projecting roof extending far beyond