EPILOGUE
TO live in Constantinople is to live in a very wide world. The city, it
is true, is not a seat of lofty intellectual thought. Upon none of its
hills have the Muses come to dwell. It is not a centre of literary
activity; it is not a home of Art. Here is no civic life to share, no
far-reaching public works of philanthropy to enlarge the heart, no
comprehensive national life to inspire patriotism, no common religious
institutions to awaken the sense of a vast brotherhood enfolded within
the same great and gracious heavens. If one is so inclined, it is easy
for life here to be exceedingly petty. And yet, it is certain that to
live in Constantinople is to live in a wide world. It is not for any
lack of incentive that a resident here fails "to think imperially" or to
feel on an imperial scale. When a man possessed by the genius of the
place quits the city to reside elsewhere, the horizon of his life
contracts and dwindles, as when a man descends from the wide views of a
mountain peak to the life pent within the walls of a valley. For nowhere
else is the mind not only confronted, but, if one may thus express it,
assailed by so many varied subjects demanding consideration, or the
heart appealed to by so many interests for its sympathy.
The very geography of the place offers a wide outlook. As a part of his
everyday experience, a resident of Constantinople lives within sight of
Europe and Asia. Every day of his life, he sees the waterway that runs
between the two great continents thronged with vessels of every nation,
hurrying to and fro to bring the ends of the earth together. Then, how
much human power has been enthroned here--the dominion of Byzantium for
one thousand years; the rule of Constantine and his successors for
eleven centuries; the sway of the Ottoman Sultans through four hundred
and fifty years. If what we see has aught to do with what we are, here
is a mould in which to fashion a large life. But Europe and Asia are
present in more than their physical aspects, or in long periods of their
history. Their civilisations also meet here. On every side there is the
pressure of a dominant Oriental society and polity, with its theocratic
government, autocracy, the creed of Islam, polygamy, slavery, eunuchs,
secluded and veiled womanhood, men in long robes and turbans,
sluggishness, repose, the speech of Central Asia softened by the accents
of Persia and Arabia, minarets, domes surmounted by the Crescent,
graceful but strange salutations, festivals which celebrate events in a
course of history not your own, and express joys which have never
gladdened your soul. And mingling, but not blended, with this world of
Asiatic thought and sentiment and manner, is a European world, partly
native, partly foreign, with ideas of freedom, science, education,
bustle, various languages, railroads, tramways, ladies in the latest
Parisian fashions, church bells, the banner of the Cross, newspapers and
periodicals from every European and American capital, knitting scattered
children to the life of their fatherland. The members of the foreign
communities in the City of the Sultan do not forget the lands of their
birth, or of their race and allegiance. Though circumstances have
carried them far from their native shores and skies, physical separation
does not sever them from the spirit of their peoples. Nay, as if to
make patriotic sentiment more easy, foreigners are placed under the
peculiar arrangements embodied in what are termed the Capitulations,
whereby, in virtue of old treaties, they enjoy the privilege of living
to a great extent under the laws of their respective countries, with
little interference on the part of the Ottoman Government. When your
house is your castle, in the sense that no Turkish policeman dares enter
it without the authorisation of your Consulate or Embassy, when legal
differences between yourself and your fellow-countrymen are submitted to
judges, and argued by barristers, bred in the law which rules in your
own land, when your church and school can be what they are at home, and
when you can forward your letters, not only to foreign countries but
even to some parts of the Turkish Empire, with a stamp bearing the badge
of your own Government, it is natural that European residents in
Constantinople should be able to preserve their special character, both
after living here for many years, and also from generation to
generation. A Mohammedan polity is opposed to the assimilation of
strangers, unless the aliens become converts to Islam. Whatever process
of assimilation goes on in Constantinople appears in the slow changes of
the East towards some likeness to the West. Otherwise, the European
world is as present to the view as the Asiatic, and together they spread
a wide vista before the mind.
Furthermore, what a broad outlook does the heterogeneous population
afford! Whether you walk the streets or stay at home, on the mart of
business, at all large social gatherings, in all public enterprises, you
deal with diverse nationalities and races. Everywhere and always a
cosmopolitan atmosphere pervades your life. One servant in your
household will be a Greek, another an Armenian, a third a German or an
Englishman. Your gardener is a Croat, as tender to flowers as he is
fierce against his foes. The boatmen of your caïque are Turks. In
building a house, the foundations are excavated by Lazes; the quarrymen
must be Croats; the masons and carpenters are Greeks and Armenians; the
hodmen, Kurds; the hamals, Turks; the plumbers, Italians; the architect
is an Englishman, American, or a foreigner of some other kind; the
glaziers must be Jews. Fourteen nationalities are represented by the
students and professors of an international college.
When the season of pilgrimages comes round, the streets are thronged by
Tartars, Circassians, Persians, Turcomans, on their way to Mecca and
Medina, wild-looking fellows in rough but picturesque garb, staring with
the wonder and simplicity of children at the novelties they see,
purchasing trifles as though treasures, yet stopping to give alms to a
beggar, and groping for the higher life.
Nor is it only in great matters that this wideness of human life comes
home to the mind in Constantinople. It is pressed upon the attention by
the diversity that prevails, likewise, in matters of comparatively
slight importance; in such an affair, for example, as the calculation of
time. For some, the pivotal event of history is the birth of Christ; for
others, it is the Flight of Mahomet from Mecca to Medina, and
accordingly, two systems of the world's chronology are in vogue. One
large part of the populations still adheres to the primitive idea that a
new day commences at sunset, while another part of the community defers
that event until the moment after midnight. Hence in your movements and
engagements you have constantly to calculate the precise time of day
according to both views upon the subject. The time-tables of the
steamers which ply between the city and the suburbs on the Bosporus and
the Sea of Marmora, adopt "Turkish time," and require you to convert
the hour indicated into the corresponding hour from the European or
"Frank" standpoint; and the same two-fold way of thinking on the subject
is imposed upon all persons having dealings with the Government and the
native population in general. A similar diversity exists in regard to
the length of the year. The Turkish year consists of twelve lunar
months, a thirteenth being added from time to time to settle accounts
with the sun. The question when Ramazan, the month of fasting by day and
of feasting at night begins, or when the festival of Bairam commences is
determined, at least formally, by the appearance of the new moon, upon
the testimony of two Moslem witnesses before a judge in any part of the
Empire. Thus these religious seasons might commence on different days in
different localities, the moon not being visible in some places, on
account of the state of the weather. The formula in which the approach
of these seasons is now announced to the public, since the increase of
astronomical knowledge in Turkish circles, is a curious compromise
between former uncertainty and actual assurance on that point. "Ramazan
begins (say) on Tuesday next, provided the new moon is visible. If not,
the Fast will date from Wednesday." Alongside the Turkish mode of
measuring the year, there is the method introduced into the Roman world
by Julius Cæsar, the "Old Style," followed by Greeks and Armenians, and
also the "New Style," the mode of reckoning inaugurated by Pope Gregory
XIII., now thirteen days in advance of the Julian Calendar. Accordingly,
to prevent mistakes in regard to a date, letters and newspapers are
often dated according to both styles. With some the year begins in
March, with the advent of spring; with others it commences in September,
when autumn gathers in the fruits of the earth; others make January, in
midwinter, their starting-point. The difference between the "Old Style"
and the "New Style" involves two celebrations, as a rule, of Easter, two
observances of New Year's Day, while Christmas is celebrated three
times, the Armenian Church having combined the commemoration of that
festival with the more ancient festival of the Epiphany. For one section
of the community, moreover, the day of rest is Sunday, for another
Saturday, for yet another the day of special religious services is
Friday. All these differences are not matters seen at a remote distance
of place or time; they are not curious items of archæological lore. On
the contrary, they enter into the practical experience of your workaday
life, compelling you to see things from various points of view, and to
conform with the ways of humanity in manifold directions.
Then what a diversified scene is spread before the mind by the variety
of religious faiths professed here. A native of Constantinople put the
case before the Parliament of Religions, held at the Chicago Exposition,
thus: "We have a Parliament of Religions every day in Constantinople."
The faith of Israel, Mohammedanism, and Christianity, are here matched
against each other in great organised communities, with the marks of the
controversies and wars which form so large a part of the history of this
Eastern world fresh and clear upon them.
Here are the sects and schools of thought which divide Islam; the
Sunnites who maintain the legitimacy of all the Caliphs, the Shiites who
hold that Ali, the cousin and son-in-law of the Prophet, was his first
lawful successor, and who gather annually in the court of the Validè
Khan in Stamboul, to cut and gash themselves, like their brethren in
Persia, as they mourn the murder of Ali's sons, Hussein and Hassan; the
Howling and the Dancing Dervishes who hope to apprehend the Divine in
their ecstasy, the Bektashs Dervishes, more rationalistic, more
tolerant, more latitudinarian. Here are the sects that divide the
Christian world; Orthodox Greek, Roman Catholic, Gregorian Armenian,
Protestant, representatives of the Nestorian Church, and of the Syrian
Jacobites. What long vistas of Church History are thus open on every
hand; what different modes of conceiving truths stare you in the face at
every turn!
Finally, but not least, there is the spacious outlook afforded by the
political situation, of which Constantinople has long been the centre.
The question of the continued existence of the Ottoman rule in Europe,
if not also in Asia, has been a burning question for many generations,
affecting both the destiny of the peoples subject to that rule and the
interests and relations of all the Great Powers of Europe. It is one of
the biggest, most important, most complicated problems that can occupy
the minds of the statesmen of the world, and it has no less magnitude in
its appeals to the concern of philanthropists. Here, to speak with
malice to none and with charity for all, is a rule established by the
might of conquest over different races, rival nationalities, various
creeds. As already observed, the conquerors have neither wished nor
been able to efface these distinctions, nor have the conquered had any
inclination to be merged into a common life and polity. In such a state
of things it is not surprising that no love has been lost. Legend has it
that the battle of Chalons was waged with such ferocity, that, after the
bodies of the combatants lay cold upon the ground, their spirits
continued to fight in the air. The struggle between the conqueror and
the conquered in Turkey has raged in their hearts even when, to all
appearance, it seemed to have ended. In thought and sentiment the
country has always been in a state of war. That a rule carried on in the
spirit of conquest and of religious exclusiveness should have involved
intolerable treatment of the subject peoples is only what might be
expected, notwithstanding occasional good intentions. And that peoples
thus treated, and persistently reminded of their subjugation and
inferior legal standing should never abandon the hope of deliverance,
and should even endeavour to create opportunities to achieve
emancipation is, likewise, only what might be expected. Whether the
subject peoples could have already gained their liberty, if they had
been united, is a question open to debate. But what is certain is that
their rivalries, their dissensions, and their natural but incompatible
expectations, have retarded the realisation of their ambitions. To a
large extent, this is their misfortune; the fate imposed upon them by
their circumstances. Look, for example, at the situation in the European
portion of the Empire. How can any one expect Roumanians, Servians,
Bulgarians, Greeks, and Albanians to forget their historical
antecedents, their race distinctions, and their associations with
different parts of the country, in order to become one nationality? How
can they be persuaded to combine in a common effort to become free,
while the points in dispute between themselves remain unsettled? The
question is rendered yet more difficult when these peoples, as is often
the case, dwell side by side in the same section of the country.
Here is a tangle of claims which an impartial mind finds hard to
unravel, and feels tempted to relegate to the sword that cuts the
Gordian knot. The fundamental difficulty that hinders the solution of
what is known as "the Eastern Question" is the absence of a large
homogeneous population within the bounds of the Empire, to which the
Government of the country can be transferred from the hands of the
present ruling race. No single people, under Ottoman rule, can replace
the Turk in the mastership of the whole Empire. It is a property that
must be divided, and the division of the inheritance, if it is to be
carried out in the spirit of justice and common sense and not of
partisanship, is a matter of extreme perplexity. Hence the occasion for
the interference of the Great Powers of Europe, sometimes to assist the
weak, sometimes to repress risings, sometimes to limit the area of
disturbance, sometimes to extort concessions, sometimes to appropriate a
portion of the spoils, always to guard their own interests, real or
artificial. That interference is crippled, often paralysed, by mutual
jealousies, by native dissensions, by greater concern for the success of
foreign schemes than for the welfare of the country, by the dread of a
great war, by inability to answer clearly the question, What next? The
spectacle presented by the action of the Powers is not always edifying.
It has, at times, provoked the opinion that they are not powerful, but
powerless. But the historical evolution which is in process has brought
great actors upon the scene. It keeps great themes continually before
the mind. Again and again, it has been accompanied with the tramp of
armies, and resounded with the thunders of war. It is studded with
Conferences and Congresses, at which the foremost statesmen of the day
have discussed the destiny of this city and land, as the most momentous
problem of European politics. It is still overshadowed by war-clouds.
Nor has all this been a vain show. In the course of the past century,
liberty has won many victories in the Near East. Servia, Roumania,
Bulgaria, Greece, have risen from the dead and become independent and
progressive nations. Old national memories, stretching, in the case of
Greece, as far back as classic times, have united with modern ideas to
restore the continuity of history, and to hasten the day when the whole
of Europe will move forward together. The flood which covered the land
has slowly subsided. Tract after tract of the devastated earth has risen
above the waters, and is reclaimed for new life and fruit. And the
forces which have produced this wonderful transformation still operate.
Who can stay their power? What precise form the final consummation will
assume--a federation, the rule of a Free Russia, a group of independent
but friendly States, partition between the Great Powers--is a secret no
one can meantime divine. The unexpected may happen. But the future
destiny of a city which has acted so great a part in the past, and which
is capable of acting an even greater part in the time to come, is only
another reason why life here is so large. What other city presents such
a problem? One may as soon dwell by the shore of an ocean, or in view of
peaks rising to heaven, and fail to be impressed by the greatness of the
world, as live in Constantinople without realising the vastness of human
interests and problems.
INDEX
Abimelech, 254
Acoemetæ, 150, 155
Acropolis, 15, 16, 88, 89
Admiralty, 109, 117
Adrianople, 33, 144
Aivan Serai, 54, 102, 115, 119
Alaric, 45, 54
Albanians, 273
Alemanni, 29
Alexander the Great, 13
Ali, 270
Alti Mermer, 37
Amalfi, 161
Ammianus Marcellinus, 25
Anemodulion, 39
Anna Dalassena, 163
Anthemius, Prefect, 55, 56, 57, 58, 59, 137, 149, 183
Anthemius of Tralles, 180
Aqueduct of Valens, 218
Arabs, 123
Arcadia, 48
Arian, 234
Arius, 35
Armenian Church, 68, 234
Armenians, 211, 234
Athanaric, 34, 35
Athenais, 71, 72
Athyras, 122
Attila, 54, 57, 78, 122
Augustaion, 20
Avars, 120, 123, 155
Bairam, 231, 268
Balat, 111
Basil, 86, 135, 157
Basilica, 27
Basilica Cistern, 218
Basilica Theodosiana, 39
Baths of Achilles, The, 60
Baths of Constantine, 39
Baths of Zeuxippus, 16, 19, 20
Bektash Dervishes, 271
Belgrade, 9
Belisarius, 158
Beshiktash, 84, 114, 116
Blachernæ, 23, 53, 120
Bohemond, 126
Bondelmontius, 137
Bonus, 155
Bronze Horses of Lysippus, 60
Browning, 104
Bucoleon, 94, 96
Bulgaria, 275
Bulgarian Church, 239, 240
Bulgarians, 236, 238, 239, 240, 273
Bury, Professor, 148
Buyuk Tchekmedjé, 122
Buyukderé, 203
Cannæ, 33
Canning, Sir Stratford, 200, 250
Capitol, 21, 62
Capitoline Hill, 193
Capitulations, 265
Carthage, 54, 57
Cassim Pasha, 114, 116
Cassius, 4
Chæronea, 149
Chalcedon, 84
Chalons, 272
Charles Martel, 148
Chichli, 202
Christmas, 269
Chrysopolis, 12
Chrysostom, 45, 47, 55, 60, 69
Churches--
S. Agnes, 174
All Saints, 136
Anastasia, 36
S. Barbara, 89
S. Demetrius, 141
S. Diomed, 99
Forty Martyrs, 136
S. George (Soulou Monastir), 99
S. George Mangana, 89, 141
Holy Apostles, 21, 24, 26, 35, 69, 138, 139, 140, 148, 168, 189
S. Irene, 20, 48, 88, 141, 147, 148, 174, 186
S. John Studies, 99, 150, 152, 154, 172, 186
S. Mamas, 84
S. Mark's of Venice, 60, 190
S. Mary of Blachernæ, 69, 110, 120
S. Mary Hodegetria, 69, 89, 141, 167
S. Mary Mouchliotissa, 146
S. Mary Pammacaristos, 110, 139, 146, 164, 168, 189, 190
S. Mary Panachrantes, 189
S. Mary Peribleptos, 99
S. Mokius, 136
S. Peter in Galata, 167
S.S. Peter and Mark, 110
S.S. Peter and Paul, 157, 158
S. Saviour-in-the-Chora, 149, 162, 166, 167, 168, 188, 189, 190, 191
S. Saviour Pantepoptes, 110, 116, 162, 163, 191
S. Saviour Pantocrator, 110, 162, 164, 190, 191
S.S. Sergius and Bacchus, 92, 96, 155, 157, 175, 176, 177, 178, 179,
180, 184, 186
S. Sophia, 26, 27, 47, 60, 79, 82, 93, 111, 135, 138, 139, 148, 155,
159, 162, 171, 180, 181, 182, 184, 185, 186, 187, 191, 218, 228
S. Theodore, 93
S. Theodore Tyrone, 190, 191
S. Theodosia, 110, 166, 167, 168
S. Vitale at Ravenna, 177, 178, 180
Circassians, 266
Clavijo, 132
Code of Justinian the Great, 65
Code of Theodosius II., 64, 65
Column of Claudius Gothicus, 47
Column of Marcus Aurelius, 38
Column of Trajan, 38
Constantine the Eparch, 58, 59, 77
Coptic Church, 68, 234
Council of Chalcedon, 68
Council of Ephesus, 68
Count Robert of Paris, 126
Crum, 120, 123, 153
Custom House, 207, 211
Cyril, 160
Cyrus, Prefect, 57, 58, 60, 61, 77
Dancing Dervishes, 270
Dandolo, Doge Henrico, 60, 87, 106, 114, 115, 116, 163
Dardanelles, 203
Darius I., 13, 224
De Amicis, 195
Delphi, 22
Demophilus, 36
Dionysius, 155
Dockyard, 109
Ducange, 132
Ducas, 168
Easter, 269
Easter Monday, 211
Eleutherius, 21
Emperors--
Alexius I. Comnenus, 106, 126, 127, 163
Alexius V. Ducas, Murtzuphlus, 38, 116, 163
Andronicus II. Palæologus, 192
Andronicus III. Palæologus, 85
Arcadius, 42, 44, 45, 46, 47, 49, 50, 55
Baldwin I., 127, 164
Basil I., 99, 135, 157
Basil II., 85, 100, 124
Claudius Gothicus, 14. 47
Constantine the Great, 1, 4, 7, 9, 11, 12, 15, 16, 17, 19, 20, 21,
24, 25, 31, 43, 44, 61, 64, 83, 88, 91
Constantine IV. Pogonatus, 98
Constantine V. Copronymus, 124
Constantine XII. Dragases, 129, 130
Constantius II., 25, 26, 27
Diocletian, I, 7, 8, 9
Heraclius, 87, 98, 120, 124, 155
Honorius, 42, 50
Isaac I. Comnenus, 151
Isaac II. Angelus, 115
John I. Zimisces, 94, 95, 100, 124, 160
John II. Comnenus, 163
John V. Cantacuzene, 168
John VI. Palæologus, 136
Julian, 27, 28, 29, 30, 32
Justinian the Great, 89, 94, 96, 109, 135, 148, 155, 156, 158, 178,
185, 189
Justin II., 30
Leo III. the Isaurian, 148
Leo V. the Armenian, 10, 12
Leo VI. the Wise, 85
Licinius, 12, 15
Manuel Comnenus, 85, 119, 126
Marcian, 71, 78
Michael VII. Ducas, 151
Michael VIII. Palæologus, 85, 97, 106
Nero, 1
Nicephorus Phocas, 94, 100
Phocas, 87, 98
Septimius Severus, 13, 16, 98
Theodosius the Great, 34, 35, 36, 37, 38, 39, 40, 41, 42, 44, 148
Theodosius II., 39, 40, 49, 53, 55, 57, 59, 61, 62, 64, 65, 67, 69,
70, 71, 72, 73, 78, 84, 101, 118
Theophilus, 85, 86, 124
Trajan, 26
Valens, 31, 32, 33
Empress--
Dominica, 33
Eudocia, 72, 73, 74
Eudoxia, 45, 48, 77
Sophia, 30
Theophano, 94
Epiphany, 269
Eubulus, 88
Eutropius, 45
Eutychius, 71
Exakionion, 37
Exarch, 239
Exokionion, 36, 37, 149
Exokionitæ, 36
Eyoub, 111, 113, 114
Factions, 41, 58, 75
Field of the Witnesses, 223, 224
Fortress of the Seven Towers, 140
Forum of Arcadius, 49
Forum of Theodosius, 38, 49
Forum of Theodosius I., 49
Forum of Trajan, 25
Forum Romanum, 3
Fountain of Sultan Achmed III., 218
Fourteen Wards, 23
Fourth Crusade, 38, 87, 106, 113, 123, 126, 127, 163
Frederic, Cardinal, 161
Gainas, 45, 46
Galata, 23, 84, 108, 195
Galata Bridge, 105, 202
Gates--
Achour Kapoussi, 83
Adrianople, 183
Ancient Gate, 17, 36, 37
Beautiful Gate of S. Sophia, 162
Charisius, 123, 129
Daoud Pasha Kapoussi, 83, 96
Deïrmen Kapoussi, 86, 89
Edirne Kapoussi, 128
Egri Kapou, 23, 119
Eugenius, 102
Golden Gate, 39, 40, 77, 124, 140, 149, 202
Isa Kapoussi, 37
Jesus, 17
Kerkoporta, 130
Kiretch Kapoussi, 102
Narli Kapoussi, 151
Odoun Kapan Kapoussi, 109
Rhegium, 59, 77
S. Æmilianus, 83, 96
S. Romanus, 123, 128
Tchatlady Kapou, 94
Top Kapoussi, 123, 128
Xylokerkou, 77
Yali Kiosk Kapoussi, 102
Yeni Mevlevi Khaneh Kapoussi, 59
Zindan Kapoussi, 106
Gennadius, 138, 139
Genoa, 88, 107, 108, 128, 129
Genoese Castle, 224
Genseric, 54
George the Despot of Servia, 86
Geysa I., 163
Gibbon, 3, 193
Giustiniani, 129, 130
Gladstone, Mr., 125
Godfrey of Bouillon, 126, 163
Goths, 6, 14, 33, 34, 35, 49
Great Palace, 94
Great Powers, 271, 274, 275
Greece, 275
Greek Orthodox Church, 238, 239, 240, 271
Greeks, 236, 240, 273
Gregorian Armenian, 271
Gregory of Nyssa, 67
Gregory of Nazianzus, 36
Harbour of Eleutherius, 21, 42, 98
Harbour of Julian or New Harbour, 30, 87, 96
Harbour of Kaisarius, 97
Harbour of the Kontoscalion, 96
Harbour of Sophia, 30, 87
Harbour of Theodosius I., 98
Harrison, Mr. Frederic, 95
Haskeui, 111, 114
Hassan, 270
Hebdomon, 57
Heraclea, 14
Herodotus, 224
Hippodrome, 16, 19, 20, 22, 30, 40, 41, 58, 60, 61, 77, 87, 92, 96,
134, 136, 151, 171
Hodgkin, Dr., 11
Holy Well, 110
Hormisdas, 24, 26
Hospital of Sampson, 88
Howling Dervishes, 229, 270
Hugo of Saint Paul, 127
Humbert, Cardinal, 160, 161
Huns, 33, 55, 78, 122, 149, 206
Hussein, 270
Iconoclast, 152
Imarets, 231
Imperial Palace, 136
Imperial Treasury, 199
Indjili Kiosk, 89
Inner Bridge, 17, 10l, 109, 115, 202
Isidorus of Miletus, 180, 183
Janissaries, 225
Kadikeui, 83, 85
Kadriga Limani, 30, 87
Koran, 242
Kurds, 211, 266
Kutzo-Wlachs, 240
La Broquière, 137
Lake of Derkos, 218
Latin Crusaders, 138
Layard, Sir Henry, 196
Lazes, 266
Leontius, 71, 72
Libanius, 29
Louis of Blois and Chartres, 127
Lycus, 129, 131
Macedonia, 239, 240
Mahomet, 111, 162, 232, 267
Mangana, 89
Mardonius, 27
Marina, 48
Mary Ducæna, 163
Maximus, 39
Mecca, 266, 267
Medina, 267
Megara, 12
Methodius, 160
Milan, 8
Milion, 20
Mir-Akhor Djamissi, 150
Mithridates, 13
Modestius, Prefect, 31
Monastery of Hormisdas, 159
Mosaic Mosque, 149
Mosques:--
Aivas Effendi, 126
Atik Mustapha Pasha Djamissi, 110
Eski Imaret Djamissi, 110, 162
Eyoub, 224
Fethiyeh Djamissi, 166
Gul Djamissi, 110, 166
Isa Kapoussi Mesdjidi, 17, 149
Kahriyeh Djamissi, 110, 149, 162
Kutchuk Aya Sofia, 155, 175
Shahzadè, 190
Suleiman the Magnificent, 109, 190
Sultan Achmed, 20, 93, 191
Sultan Mehemet, 21, 31, 148, 190
Sultan Selim, 49, 190
Tulbenkdji Djamissi, 97
Zeirek Kilisse Djamissi, 162
Mount Olympus, 91
Museum of the Janissary Costumes, 199
Naissus, 9
Naval Hospital, 109
Neorion or Dockyard of the Heptascalon, 97
Nestorian Church, 234, 271
Nestorius, 71, 73, 67
New Style, 269
New Year's Day, 269
Nicephorus Gregoras, 168
Nicomedia, 9, 24, 27
Night of Power, The, 228
Nika, 148
Nisch, 9
Normans, 106
Odessa, 239
Okmeidan, 109
Old Style, 269
Ortakeui, 202
Ostrogoths, 46
Othman, 11, 199
Pachymeres, 97, 168
Palace of--
Blachernæ, 54, 110, 114, 119, 126, 136
Diocletian, 171
Dolma Bagtche, 114
Mangana, 89
Porphyrogenitus, 118, 119
Palatine, 93
Pantheon, 179, 187
Pardoe, Miss, 197
Parthenon, 79
Patriarch--
Jeremiah, 141
John the Faster, 158
Michael Keroularius, 161
Paulicians, 153
Paulinus, 72, 73, 74
Pausanias, 13
Pera, 102, 108, 202
Persia, 6, 28, 124
Persians, 22, 266
Pescennius Niger, 13
Peter the Hermit, 126, 163
Phanar, 49, 110, 115, 116, 146
Philip of Macedon, 13, 88
Philopation, 89
Phrantzes, 168
Pisans, 107
Platæa, 13
Pope--
Gregory the Great, 157
Gregory XIII., 269
Pope John VIII., 157
Vigilius, 158, 159
Prison of Anemas, 120
Proclus, 41
Procopius, 32
Psamatia, 17, 99, 150, 172
Public Fountains, 217
Public Granaries, The, 60
Pulcheria, 48, 69, 70, 72, 73
Ramazan, 228, 231, 243, 259, 268
Ravenna, 8
Robert of Normandy, 126
Roumania, 275
Roumanians, 236, 273
Roumeli Hissar, 215, 223
Rufinus, 45
Russia, 275
Sacred Palace, 171
Samson, 233
Samson Agonistes, 232
San Stefano, 114
Saracens, 107, 111, 124
Sardica, 6
Sarmatians, 6
Scutari, 12, 84, 114
Second General Council, 37
Senate House, 20, 29, 60
Seraglio Lighthouse, 15
Seraglio Point, 14, 15, 48, 81, 83, 84, 85, 88, 90, 91, 106, 138, 199,
219, 224
Serpent Column, 22
Servia, 275
Servians, 236, 240, 273
Seven Towers, 81
Sheik-ul-Islam, 142, 224
Shiites, 270
Sigma, 30
Simon, 154
Simplicius, 48
Singidunum, 9
Sophia, 9, 36
Spalato, 171
Stanley, Dean, 11
Strategion, 23
Studius, 150, 151, 172
Sultan--
Abdul Azis, 224
Abdul Medjid, 90
Bajazet II., 38
Mahomet, 199
Mehemet the Conqueror, 90, 113, 123, 128, 142, 143, 145, 162, 223
Murad, 123, 224
Selim I., 141
Suleiman the Magnificent, 141
Sunnites, 270
Sweet Waters of Asia, 255, 260
Sweet Waters of Europe, 111, 113, 255, 260
Swiatoslaf, 124
Symeon, 123
Syrian Jacobites, 271
Tancred, 126
Tartars, 266
Taxim, 211
Tekfour Serai, 53, 118
Temple Bar, 17
Temple of Jupiter, 193
Temple of the Winds, 39
Themistius, 26, 43, 137
Theodora, 94, 176
Theodore, 152, 153, 154
Theodore Metochites, 150
Theodoric the Great, 177
Theodosian Wall, 77, 118
Therapia, 203
Thermæ of Arcadia, 48, 89
Thessalonica, 9
Torcello, 175
Tours, 148
Tower of Galata, 102, 107
Tower of Isaac Angelus, 120, 126, 135, 136
Trajan, 26
Troy, 9
Turcomans, 266
Tzycanisterion, 90
Ulfilas, 45
University of Constantinople, 62, 63, 77
Validé, Khan, 270
Validé, Sultana, 250
Vandals, 57
Varangian troops, 127
Vefa Meidan, 190
Venice, 60, 88, 106, 108, 114, 128
Vienna, 205
Ville-Hardouin, 114, 127, 134
Visigoths, 45
Vladimir, 159
Vlanga, 17, 88, 134
Vlanga Bostan, 42, 83, 98, 99
Wheler, 50
White, Colonel, 196, 197
Xenophon, 88
Xerolophus, 49, 69
Yeri Batan Serai, 27, 218
THE END
_Printed by_ R. & R. CLARK, LIMITED, _Edinburgh_.