A history of Ottoman poetry

•J-W-GIBB

_ 6- .- } O,6-o Ci ., G } ) J.

'God hath Treasuries aneath the Throne, the Keys
whereof are the Tongues of the Poets.'

Hadis-i Sherff.

HISTORY

OF

OTTOMAN POETRY

BY

THE LATE

E. J. W. GIBB, M. R. A.S.

VOLUME V

EDITED BY

EDWARD G. BROWNE, M. A., M. B.,

SIR THOMAS ADAMS' PROFESSOR OF ARABIC AND FELLOW OF PEMBROKE

COLLEGE IN THE UNIVERSITY OF CAMBRIDGE; FELLOW

OF THE BRITISH ACADEMY.

LONDON

LUZAC & CO... GREAT RUSSELL STREET
1907

PL

217

PRINTED BY E. J. BRILL. LEYDEN.

EDITOR'S PREFACE.

The publication of this fifth volume of the History of
Ottoman Poetry brings to a close the more essential part
of the obligation which I undertook, at the wish of the
mother and the widow of my late friend, Mr. E. J. W. Gibb,
now nearly six years ago, to edit and secure the publica-
tion of the great and masterly work to which his too brief
life was devoted. All that he wrote is now accessible to the
Orientalist, the scholar, the student of literary history and
the general reader. Whatever else may be alleged against
the Ottoman Turks, it can never again be asserted by the
candid and impartial reader that they are, or ever have
been, since their first appearance on the stage of history in
the thirteenth century, indifferent to literature. On the con-
trary, their fault in our own days, as it seems to me, is
that they pay too much attention to literature, and expect
from it (I speak now especially of the Modern School, with
the protagonists of which the present volume deals) a sal-
vation and regeneration which it cannot give. I have lately
been looking with some attention into the mass of Turkish
tracts and pamphlets which belonged to my late friend, and
which were, with other literary materials, placed at my
disposal by Mrs. E. J. W. Gibb, and nothing connected with
them has impressed me more than the glorification of Turkish
men of letters, especially of Ziya Pasha, Shinasi, Kemal

VI

Bey, Ekrem Bey, Mucallim Najf, lAbdu'l-Haqq Hamid Bey
and others of the modern leaders of Ottoman literature, and
the minute and almost meticulous criticisms of their works'
which form so considerable a proportions of their contents.
Again and again I have exclaimed to myself, "Would that
the Turks had a literature comparable in value to those of
the Arabs and Persians, and would that the Arabs and
Persians had cultivated the art of literary criticism to a
degree approaching that of the Ottoman Turks!"

It is, as I observed in the preface to the last volume
(p. IX), a matter for profound regret that Gibb did not live
to complete his account of the Modern School, with which
he had a real sympathy, and for which he entertained a
genuine admiration such as can hardly he found since his
death outside Turkey. For this modern Ottoman literature,
so far as Europe is concerned, is a kind of No Man's Land.
The Orientalist by profession is disinclined to devote much
time or labour to a literature which is not only quite
modern but quasi-European, while the student of modern
literary movements rarely possesses a sufficient knowledge
of a language which, even in the simpler forms affected by
the New School of Ottoman writers, remains more difficult
than Arabic or Persian. Yet I begin to see (what I at first
was disposed to doubt) than this modern Turkish literature
has real value and merit ; and, though I cannot myself hope
to find leisure to exploit and appreciate it, I feel com-
pelled to express an earnest hope that some other Turkish
scholar may arise in Western Europe who will once and
for all write its history and appraise its value.

Meanwhile I am still hopeful that Gibb's unfinished work
may be completed by a very able Turkish man of letters,
whose name I am not now at liberty to mention, and who
has for some time been engaged on this work. Personally

VII

acquainted with most of the leading spirits of the New
School, knowing English well and French still better, and
animated by a genuine enthusiasm for his work, he has
already surveyed a large portion of the field which Gibb
did not live to cultivate. Yet, owing to the atmosphere of
suspicion which now broods over Constantinople, and, in
particular, the disfavour with which the political ideas of
the "Young Turks" (to whose ranks most of the adherents
of the New School of Literature belong) are regarded, his
task is one of extreme difficulty, since even the works of
Kemal Bey, the brightest light of that school while he
lived, are banned by the Government and can hardly be
seen in Constantinople. That this supplement will be finished
in time I have little doubt, but the date of its completion
remains so uncertain that is seemed to me best to complete
Gibb's work without further delay by publishing the three
chapters which he had written on the Modern School,
together with the very full and careful Indices prepared by
my friend and colleague Mr. R. A. Nicholson; to follow
up this fifth volume with a sixth containing the Turkish
texts of all the poems translated by Gibb; and to add later
the seventh volume containing my Turkish collaborator's
supplement, should this be finished and safely reach my
hands. The sixth volume, containing the Turkish texts, is,
I may add, complete in manuscript, and is now in the press,
whence 112 pages of it have already been received in type,
so that, if all goes well, it should be published next year.
I am glad to say that ultimately, after many a laborious
search through the manuscripts, printed books and note-books
of my late friend, I have succeeded in recovering the original
texts of all the translations contained in these volumes
without exception. .

My labours are therefore almost finished, and I am thank-

VIII

ful that this is so, and that I have so nearly fulfilled the
arduous duty which I undertook in December, 1901. My
chief regret is that my late friend's mother did not live to
see the accomplishment of the work in which she took so
profound and affectionate an interest; my chief satisfaction,
that I have been enabled to render to a great and single-
minded scholar, whose friendship and sympathy I shall ever
remember with gratitude and pleasure, that service which

of all others he would have valued most.

\

August i, 1907. EDWARD G. BROWNE.

The Modern School of Ottoman Poetry, that in which
the inspiring genius is no longer of the East, but of Western
Europe, falls into two periods, the one of Preparation, the
other of Accomplishment. The first begins in 1275 (1859)
with the publication of Shinasi Efendi's Translations from
the French poets; the second in 1296 (1879) with the
appearance of Hamid Bey's Sahra.

CHAPTER I.

THE DAWN OF A NEW ERA.

1275 — 1296 (1859 — 1879).

We have now to tell the story of a great awakening.
We have traced the course of poetic literature amongst the
Ottoman Turks during five centuries and a half. We have
learned how, throughout this long period, no voice has
ever reached it from outside the narrow school where it was
reared; how, Persian in its inception, Persian in substance it
has remained down to the very end, driven back after a
blind struggle to win free, baffled and helpless into the
stagnant swamp of a dead culture. But now all is on the
verge of change; Asia is on the point of giving place to
Europe, and the tradition of ages is about to become a
memory of the past. A voice from the Western world rings
through the Orient skies like the trumpet-blast of Israfil;
and lo, the muse of Turkey wakes from her death-like
trance, and all the land is jubilant with life and song, for
a new heaven and a new earth are made visible before the
eyes of men. Now for the first time the ears of the people
are opened to hear the speech of hill and valley, and their
eyes unsealed to read the message of cloud and wave. The
heavy fetters of secular tradition and convention are broken

and cast away, and the poet finds himself at last a free
man, free to seek his inspiration where he will, free to voice
what is within him as he pleases.

The time is not yet come when it is possible fully and
adequately to write the history of this Renascence. It has
shot up and burst into glorious flower under our very eyes.
We are too near to the great events that have brought it
about to see these in true perspective; we cannot justly
determine the relative importance of mighty changes effected
while we are looking on. Moreover, we are still, perhaps,
somewhat bewildered and dazed by the suddenness and
completeness of the revolution, while even were it otherwise,
the materials necessary to write a satisfactory account of
its development are not yet available. The chief actors have
been, as we shall see, more or less intimately concerned
in the demand for political reform that has sprung up in
the newly-awakened nation, and such accounts of them and
their work as have yet appeared have been so mutilated
and travestied by the jealous suspicion of the official censor
as to be well nigh useless. I can, therefore, in the following
chapters attempt no more than to outline the story of this
great literary revival. To my successors must be left the
task of producing the finished picture. More remote from
the actual crisis and with ampler materials at their disposal,
they will doubless be able not only to complete, but in
many points to correct, my sketch.

It took the poets twenty years to attain that freedom of
which I have spoken ; and it is to the consideration of these
twenty years during which the way was being prepared that
I propose to devote the present chapter. During these two
decades, from 1859 to 1879, the Europeanising movement
initiated by Selim the Martyr and fostered by Mahmud the
Reformer and his son cAbd-ul-Mejid, was becoming more

than a mere external matter modifying the machinery of
the administration and revolutionising the titles and costumes
of the official world; it was striking its roots beneath the
surface and beginning to exercise a powerful influence on
the ideas and opinions of the more thoughtful of the people.
The closer connection between Turkey and the Western
states, brought about by political and commercial relations
and the greater facilities of communication, naturally gave
rise amongst intelligent Ottomans to a desire to form some
acquaintance with a civilisation which enabled its possessors
to achieve such brilliant success in so many diverse directions.
This in its turn led men to undertake the study of the
French language as the key to this new treasure-house of
knowledge. And here we strike the true fountain head of
all the development that follows. From the moment when
the study of a Western language became general, trans-
formation of the whole intellectual outlook was inevitable,
and the only question remaining was when and how this
should be accomplished.

The admission of the French language into the educational
curriculum is the most revolutionary measure in the history
of Ottoman culture. There has been nothing in any way
resembling it in the past. This culture was, so to speak,
born and reared in that of Persia; it did not adopt this
latter, but grew up encompassed by it, unconscious of the
existence of any other, so that it has sometimes been regarded,
and not altogether unfairly, rather as a branch thereof than
as an independent growth. The passage from one Persianist
school to another has marked no revolution, but only the
several steps in a process of development, or, if the word
be preferred, of decline. The Romanticist revolt effected no
radical or permanent change, but, for lack of guiding principle,
soon spent itself, so that nothing was left but to fall back

into the slough of Persianism. But now for the first time
an entirely new world of ideas is opened out before the
Ottoman mind ; and with that genius for assimilation which,
as we have so often noticed, is characteristic of the race,
this new revelation is made part and parcel of the intellectual
life, so that to the Turk of to-day the ghazels of cArif
Hikmet and his school have come to seem as remote as
do the poems of Gower or Occleve to ourselves.

Even when regarded from the literary side alone, the
results of this measure have been stupendous. The hoary
traditions of five hundred and fifty years, traditions which
appeared ineradicably interwoven with the genius of the
people, have been all reversed ; what were formerly looked
upon as merits are now held for faults, and what were once
held for faults are now looked upon as merits. Not only
have the canons of taste been revolutionised, but the whole
conception of poetry has become absolutely changed. In the
old time poetry was before all things an art, and whosoever
knew and followed the rules of that art was called a poet;
but he who would earn such title now must be the interpreter
of the heart of man. In prose the change has been as complete
and came earlier ; while two entirely new forms of literature,
the drama and the novel, the very names of which were
unknown before, have been introduced and are now fully
naturalised.

But the effects of the new education have been by no
means confined to literature ; the force of the revolution it
produced has been felt all along the intellectual line, notably
in science and in politics. Indeed, in the earlier years of cAbd-
ul-Meji'd's reign, the few who then undertook the study
of French did so almost exclusively for purposes of diplomacy
or science, the literary possibilities it opened out being
still, except in two memorable instances, practically ignored.

Hence it comes that the earlier historical and scientific
treatises of Jevdet and Munif Pashas, produced about the
time of the accession of cAbd-ul-°Aziz, are written with
modern knowledge but in the old style. In science, the new
learning has transported Turkey from the middle ages to
the present day; in politics, it has created the 'Young Turkey'
party*. This party, whose aims are liberty and progress, was
called into existence by the same men who founded the
new literature, and the stories of the two are closely linked
together. So swiftly grew the demand for political reform
which it evoked among the people, and so powerful did this
become, that hardly a dozen years had passed ere the Sultan
was forced to proclaim the Constitution. And although this
Constitution is for the time being in abeyance, suppressed by
the present reactionary regime, it is still theoretically the
only lawful form of government in Turkey.

The new culture is spoken of by the Turks as 'gharbi"
that is 'western' or 'occidental', and is contrasted with the
'sharqf, that is the 'eastern' or 'oriental'. As a matter of fact it
is borrowed almost exclusively from France, the other western
countrie's, England, Germany, Italy etc., having contributed
little or nothing. Till about the middle of the nineteenth
century the Turks who knew French were few and far
between; but nowadays every person, man or woman, with
any pretensions to education, knows something of the language
and can speak and read it with more or less facility. An
immense number of works, both literary and scientific, have
of late years been. translated from French into Turkish, thus
enabling even those whose knowledge of the former language
is defective to form some conception of 'western' ideas.
French philosophers, French dramatists, French novelists,
French poets, are now the models of the Turkish man of
letters; indeed we might almost say that what Persia was

8

to the Ottomans of bygone years France is to their descendants
of to-day. The reason why France, or rather the French
language and literature, occupy this position of overwhelming
predominance may be found in the fact that French, being
the language of diplomacy, would naturally have the greatest
claim on officials such as were the first Turks who turned
their attention to things western. The French language would
thus get a start; the riches which, as was soon discovered, it
enshrines would commend it to the scholarly, while its great
utility as a lingua franca would readily be appreciated by all.

The first clear note of the revolution was not struck till
1859, but circumstances had for long been preparing the way
for the coming change. We have seen how poetry was in
a desperate plight, without compass and without rudder,
tossed to and fro between Persianism and Romanticism, in
sore need of some guiding light. The changes introduced
during the last fifty years had gradually accustomed men's
minds to the once distasteful idea of adopting anything
European; the suspicion born of ignorance had now in great
measure passed away. Then the foundation of the Enjumen-i
Danish a few years earlier showed that there was some stir
in the intellectual world; the literary revival could not
therefore be far behind. Thus all was ready; the need was
great, the remedy at hand ; nothing was wanting but the
man who could apply it.

Meanwhile he and his two lieutenants had been quietly
preparing themselves for their great work. These three
men — and their names are amongst the most illustrious in
the history of modern Turkey — are Shinasi Efendi, Kemal
Bey and Ziya Pasha. It is primarily to these three that the
transformation of Ottoman literature and the creation of the
Young Turkey party alike are due. In the following chapters
we shall consider the work of each of these three reformers

in some detail, but a few words are necessary here to indicate
the position in which they stand in relation to the new
movement as a whole.

After studying in Paris, Shinasi returned to Constantinople,
and there in the year 1859 he published a small volume of
translations from various French poets. This was the first
translation of a purely literary character ever made from a
Western language into Turkish; and although it had little
immediate effect, its appearance marks an epoch in Ottoman
literature. By a strange coincidence this little book appeared
in the same year in which died cArif Hikmet, the last poet
of eminence of the Old School. Of much more immediate
importance was the newspaper — the first non-official journal
in Turkey — which Shinasi established in the following year,
and in which he endeavoured to promote the great end he
had in view. This end was briefly to approximate, as closely
as might be, the intellectual life of Turkey to that of the
Western nations. To effect this the first thing needful was
obviously so to modify the literary language as to render
it an adequate medium for the expression of the new and
alien ideas which it was sought to naturalise. This was the
chief part of Shinasi's work, and so successful was he here
that his immediate heirs have been able from the foundations
which he laid to elaborate ^a literary idiom little inferior in
precision and directness to its western prototype. The
remodelling of the language, however, was but a means
to an end, so, while Shinasi devoted much thought and
attention to all matters bearing thereon, he was careful
to do what he could towards educating the people by
publishing in his paper articles dealing with a great variety
of scientific and social questions treated from a modern
European point of view. Even politics were discussed with
a certain degree of freedom, as under the easy-going regime

10

of those days writers enjoyed a considerable amount of
liberty.

About two years after Shinasi had started his journalistic
work he was joined by Namiq Kemal, then a young man
of some twenty summers. This young man, who was destined
to develop into one of the most brilliant writers Turkey
has ever known, at once became the devoted disciple of
Shinasi, whose aims and principles he adopted with enthusiasm,
and whose ideals he eventually realised with a brilliancy
and power far beyond anything which the master himself
could ever have achieved. Indeed, when Kemal Bey died in
1888, at a comparatively early age, he left Ottoman prose,
which he had found a chaotic welter, without rule or guiding
principle, a powerful and delicate instrument capable of
expressing with precision, force and grace the manifold
complexity of modern thought.

While Shinasi was still maturing his schemes and Kemal
was yet a lad in the provinces writing reams of verses in
imitation of NeFi and Fehim, the third of the group, Ziya,
then a secretary in the Palace, was independently and entirely
on his own account, working in the same direction, translating
French classics and constructing for himself a Turkish prose
style modelled thereupon. Later on he joined forces with
Shinasi and Kemal, and in 1867, when his quarrel with cAli
Pasha, the all-powerful vezir of GAbd-ul-cAziz, made it
inexpedient for him to remain in Constantinople, he accepted
the invitation of the Egyptian prince, Mustafa Fazil Pasha,
to join him in Europe, and along with Kemal and some
others of the Young Turkey leaders he fled from his nafive
country. The sojourn of these reformers in the West, which
lasted till the death of GAli Pasha some four years later,
had naturally considerable influence in the development of
their ideas both literary and political. Thus the aims of the

II

party grew more precise ; a definite demand for constitutional
and responsible government took the place of the previous
somewhat vague cry for reform, and a newspaper was
established in which Kemal and Ziya could not only give
expression to their views and aspirations but continue to
practise that art of the literary craftsman which to them
was hardly less dear.

It is then to the labours of these three men that the
creation of modern Ottoman prose is due. The application
of the new principles to poetry does not come till later,
not till Hamid Bey writes his Sahra. It is with the appearance
of this epoch-making booklet in 1879 that the true Modern
School of Ottoman poetry begins. Shinasi, Kemal and Ziya
did indeed all write poetry, the last two, and particularly
Kemal, being further poets of great merit and distinction.
But partly because their chief aim was utilitarian, and partly
because the bent of their genius lay rather towards prose
than poetry, they did not bestow the same attention on the
latter. Of the three, Kemal alone lived to profit by the
change; for Shinasi was dead and Ziya dragging out the
last year or two of his life in virtual exile at Adana, when
Hamid Bey inaugurated the new poetry of Turkey. The
revelation came too late for them ; but Kemal at once saw
the potentialities it enshrined and applied himself to its
cultivation with the splendid success that attended his every
literary effort. It is because of his great success in the new
poetry that I have in the following pages placed him amongst
the poets of the true Modern School rather than alongside
of his colleagues Shinasi and Ziya.

The typical poetry of the twenty years under review finds
its best exponent in Ziya, Shinasi's work in verse being
small in extent and of comparatively little moment. The
distinguishing feature of this typical poetry is a combination

12

of the modern spirit with the traditional machinery. The
range of subject remains practically the same, the external
form is wholly unaltered, but the point of view has changed.
The poet looks at much the same things as did his ancestors,
and speaks of them in much the same way, but he sees
them in a new light and approaches them from a different
direction. His knowledge, too, of things in general has grown
more mature, so that if he still sometimes speaks about the
Seven Spheres, he does so merely as a figure of speech,
not because he is in any way ignorant of the nature of the
solar system.

But although the more truly representative of its time
and, as leading directly to the coming development, infinitely
the more important, the poetry of this type is far from
forming the bulk of the verse now produced. Most of the
poets during these twenty years continued to work upon
the lines of the Persianist reaction that had set in during
the preceding Period. Nef°i is still on the whole the favourite
model ; but the poets are eclectic, and no single style is
really predominant. The work they produced is often good,
and, by the increased clearness and accuracy in thought which
it occasionally displays, shows that the writers were not
wholly insensible to the influences of the time; but its
interest is little more than that of a survival, as the true
voice of the age speaks elsewhere. None the less it is not
without a certain pathos ; for it is the swan-song of the old
Oriental genius as it passes away before the all-conquering
spirit of the west.

As I have already said, the study of French led to the
introduction into Ottoman literature of two absolutely new
forms, the novel and the drama. The first of these has
no connection with poetry, and so perhaps lies somewhat
outside our sphere ; but as its appearance is an interesting

event in the history of Turkish literature, it may be permis-
sible to say a few passing words concerning it. Up till now
there have been no true novels, nothing but some romances
of the Arabian Nights type, the best known of which are
the Qirq Vezfr or Forty Vezirs, l the clbret-numa, or Monitor,
of Lamici, 2 and the Mukhayyalat, or Phantasms, of cAli
cAziz. 3 In 1279 (1862) Yusuf Kamil Pasha published in a
very graceful though naturally old-fashioned style a trans-
lation of Fenelon's Telemaque. This was the first western
work of fiction ever turned into Turkish. A few years later,
when the number of those who knew the language increased,
there began a rush of translations of novels of every description
which continues unabated down to the present day, the result
being that modern French fiction is now very fairly represented
in Turkish. The Turks had of course no name for compositions
of this kind, so they have adopted the French term and
call a novel, whether original or translated, a 'roman.' These
French novels represent of course a manner of life foreign
to Turkey; but it was not long before Ahmed Midhat Efendi,
an eminent man of letters, conceived the idea of writing
similar stories which should depict local life and manners.
So in 1287 (1870-1) he began to publish a series of novelettes,
under the collective title of Leta'if-i Riwayat or Pleasant Tales,

1 This collection of tales, the earliest Turkish version of which is at least
as old as the time of Murad II, was translated and published by me in 1 886,
under the title of the 'History of the Forty Vezirs'. Nothing is known of the
author or compiler, who is variously styled Sheykh-zade and Ahmed-i Misrf,
i. e. Ahmed the Egyptian (or Cairene), both perhaps names of a single
individual. The book is generally called Qirq Vezir Ta'rfkhi 'the History of
the Forty Vezirs'; its correct title is Hikayetu-Erbacma Sabahan ve Mesa'an,
"The Story of the Forty Morns and Eves."

2 This is Lamici the Suleymanic poet an account of whom is given in
vol. iii, ch. 2.

3 Giridli cAli cAziz, or cAli cAziz the Cretan, died in 1213 (1798-9). His
Mukhayyalat consists of three 'Phantasms', one of which was translated and
published by me in 1884, under the title of 'The Story of Jewad'.

14

which deal for the most part with Ottoman subjects, and in
so doing he laid the foundation of the now flourishing branch
of literature known as the 'milli roman' or 'national novel'.
The drama, though at first exclusively and always more
generally written in prose, was chosen by Hamid Bey as
the form into which to cast some of the most noble of his
poems, and therefore concerns us more closely than does the
novel. The rise of the Ottoman drama proceeded naturally
enough along the same lines as the rise of the Ottoman
novel. In 1286 (1869 — 70), the celebrated Ahmed Vefiq
Pasha published translations of three of Moliere's comedies,
namely 'George Dandin', 'Le Medecin malgre Lui', and
'Le Mariage Force'. In these translations, which are made
with great ability and much spirit, the Pasha very cleverly
adapted the scenes to Eastern life by here and there slightly
modifying an incident or a phrase, and by re-christening the
characters with Turkish or Levantine names. Thus George
Dandin appears as a Greek with the name Yorgi Dandini;
Sganarelle, the doctor by constraint, becomes the Turkish
peasant clwaz ; while the Sganarelle of the forced marriage
figures as clwaz Agha. These three plays, which are entitled
Yorgi Dandini, Zoraki Tabib, and Zor Nikahi respectively,
were shortly afterwards produced upon the stage, their
representation being the first true dramatic performance ever
given in Turkish. The expenses of their production were de-
frayed by a subscription raised amongst those Turks interested
in literature and culture ; and notwithstanding the inevitable
shortcomings of the Turco-Armenian troupe charged with
the representation, the performances were very highly ap-
preciated. Later on a permanent theatre for the representation
of Turkish plays was established at Gedik Pasha in Stamboul,
and this continued to be the chief temple of the Ottoman
drama till its destruction by fire some years ago.

In 1288 (1871 — 2), two years after the appearance of
Vefi'q Pasha's translations of Moliere, Ebu-z-Ziya Tevfiq
Bey, in collaboration with Kemal Bey (whose name, however,
did not appear) published the first original Turkish drama.
This was not a comedy like Veffq's translations, but a
tragedy having for title Ejel-i Qaza or 'The Fated Doom'.

Ebu-z-Ziya Tevfiq Bey, who is thus closely connected with
the introduction of the drama into Ottoman literature, has
frequently been mentioned in the course of our History.
Although not a poet, this scholarly and accomplished gentle-
man, with whom I have the pleasure of being personally
acquainted, has played so great a part in the new literary
movement and rendered such important services to its develop-
ment, that any sketch thereof, however fragmentary, would be
grievously defective were his labours passed over unrecognised.
Early associated with Kemal Bey in journalistic work, Tevfiq
Bey soon became the intimate friend and warm admirer of that
great reformer, and about 1874 — 5, when Sultan cAbd-ul-
cAziz, alarmed at the popularity of the latter, as shown by
the enthusiastic reception of his play 'The Fatherland',1
swept down upon the little group of pioneers and summarily
banished them to different corners of the Empire, Tevffq
Bey was hurried off, an exile to the island of Rhodes. There
he employed his time in the compilation of a work which
has had a great and beneficial influence on the later literature.
This work, the first of its kind in Turkish, has often been
referred to in the preceding chapters. It is called Numune-i
Edebiyyat-i cOsmaniyya or Specimens of Ottoman Literature,
and consists of a series of selected extracts from the works
of the most remarkable Ottoman prose writers, beginning
at the fifteenth century.2 These selections have been care-

1 Watan, yakhod Silistre. The first edition was published in 1289(1872 — 3).

2 In the last edition, that of 1308, the authors represented are: Sinau

i6

fully made, partly with the view of showing the development
of Ottoman prose, but chiefly in order to supply the young
literary aspirant with a series of models which he may study
with real advantage. This being the case, the pretentious
and wilfully obscure writers of the old time are naturally
conspicuous by their absence; there is no word from the
Humayun-Name or the Shefiq-Name, while Nergisi and
Veysi, those paragons of the Persianists, are mentioned only
to be condemned. For not the least valuable and certainly
the most interesting feature of the work is a preface and
series of critical articles on the authors represented,, contri-
buted by the compiler himself. In these, which form the
first serious attempt at literary criticism in Turkish, and
which are written in a style noteworthy not only for its
originality but for its vigour and directness, Tevffq Bey
succeeds in compelling the attention of his readers by the
new light in which he presents the literature of his country
and by the alternately luminous and suggestive character
of his remarks. This work, the preface of which is dated
from the Knights' Castle in Rhodes, where the author was
imprisoned, was first published in 1296 (1879); it has passed
through several editions, each in one way or other an
improvement on its predecessor.

In 1299 (1881) Tevfiq Bey, who, along with his colleagues,
had been recalled from exile by Murad V during his
brief reign, established in Galata a printing-press which very
soon gained a high and deserved reputation. The founder,
who is a man of cultivated and refined taste, with a keen
appreciation of all that is artistic, has from the outset taken
the greatest interest in the productions of his establishment,

Pasha, Fuzuli, Qochi Bey, Nacimd, Nedfm, Kani, Haqqi Pasha, Qoja Segbdn-
Bashi, Muterjim cA.sim, cAkif Pasha, Reshid Pasha, Fu'ad Pasha, Edhem Pertev
Pasha, Shinasf, Ziya Pasha, Sacd-ullah Pasha, and Kemal.

*?

sparing neither labour nor expense in his efforts to ensure
that these shall be in all ways worthy examples of the
typographic art. Nor has his devotion been unrewarded;
some of the works issued from this press afford the finest
examples in existence of printing in the Oriental characters,
surpassing anything hitherto produced either in Europe or
in the East.

But beauty of external form has not been the only, or
even the chief, concern of Tevfiq Bey; in all his publications
he has kept steadily in view that great aim of his party,
the education of the people. The Mejmuca-i Ebu-z-Ziya,
or Ebu-z-Ziya's Magazine, contains a vast number of useful
and instructive articles on an infinity of subjects; the Kutub-
Khane-i Ebu-z-Ziya, or Ebu-z-Ziya's Library, is a series of
valuable books comprising new editions of rare and interesting
old works, reprints of many of the less accessible writings
of the great modern authors, as well as original treatises
dealing with matters historical, literary and scientific; while
the Lughat-i Ebu-z-Ziya, or Ebu-z-Ziya's Dictionary, is in
some respects the best Turkish dictionary yet published,
and certainly the most interesting, containing, as it does,
a wealth of quotations from standard authors of all periods
illustrating the various uses of the words explained and the
changes in signification which these have undergone. These
are but a few of the many works which Ebu-z-Ziya Tevfiq
Bey has printed and published - - and often himself written
or at least edited — and by means of which he has in his
own way done as much as any one man to promote the
cause of the new learning.

Ebu-z-Ziya's, though the most artistic and most interesting,
was but one of several printing establishments that were
started in the capital about this time. At first the only
institution of the kind had been the Imperial Printing-Omce;

i8

but later on, when semi-official and private newspapers were
established, each of these had its own press, at which it became
the practice to print books either on account of the proprietor
of the paper, or, as a matter of business, for private persons.
Such books were generally issued at a comparatively low
price, and their cheapness, combined with the facility of
obtaining them, soon began to develop a taste for reading
among the public, so that M. Belin, writing of the position
of letters in Turkey in 1866, speaks of the numerous reading-
rooms and literary societies which were then being established
both in Constantinople and in the provinces. It was not
till some years after this that printing-presses wholly uncon-
nected with any newspaper and destined solely for the
production of books were established. But between 1296 and
1299 (1879 — 81) a considerable number of such were founded,
one of the earliest and most important being that of the
Armenian Mihran Efendi, from which many valuable and
creditably executed works have issued. Most of the founders
of these presses are, like Tevfi'q Bey and Mihran Efendi,
publishers as well as printers; but so far there were no
publishers who were not printers.

Thus during these twenty years which we have been
considering the moral and intellectual condition of Turkey
was being profoundly modified; and although the full effects
of the great change then being prepared have not yet
appeared, the signs of it are visible on every hand. A new
conception of Duty has arisen. In old times religion was all
in all. The Turk never thought of himself as a Turk; he
was a Musulman, and that was enough. The idea of nationality
hardly existed for him. When he went forth to war, it was
not that he might exalt the glory or extend the boundaries
of 'Turkey', for which indeed, strictly speaking, he had not
even a name; when not from mere love of conquest, his

military expeditions were undertaken that infidel or heretic
might be brought into obedience to the Servants of God.
Of patriotism, as the West understands it, he knew absolutely
nothing; he would no more have thought, as some one has
said, of dying for his country than of dying for his meridian
of longitude.

But now this too is changed, and no word is dearer or
more sacred to the modern Turk than that which has been
taken to stand for 'Fatherland'. Here again we come upon
the hand of Kemal Bey; till his time the word 'watan' had
been without associations and comparatively seldom used ;
but when he raised it from a vague signification hovering
between 'home' and 'birthplace' to be the equivalent of the
French 'patrie', it became a sacred watchword in the hearts
as on the lips of men. Similarly, another word, 'millet',
which used to mean a religious community, such as the
Roman Catholic or the self-styled 'orthodox' Greek, has
been made to do duty as representative of 'the nation' or
'the people' in the modern European acceptations of these
terms. That is to say, 'millet' now means either one individual
nation among the family of the nations, or the mass of the
community in contradistinction to the sovereign and his
court, both of which conceptions are new in Turkey. Yet
another word which at this time acquired a new and precious
significance, and which forms with 'watan' and 'millet' the
sacred triad of the Ottoman patriot of to-day, is 'hurriyyet',
that is 'liberty' or 'freedom.'

The Fatherland, the Nation, Liberty, -- these three words
are the .legend on the banner of Young Turkey, and the
ideas they represent form the very core of the true and
living faith of the regenerated people. This faith, which is
now that of practically the whole of the educated portion of
the younger generation, and which counts amongst its already

20

mighty army of martyrs some of the very noblest of the
race, is the most momentous and in effect far-reaching of
the many changes born at this cataclysmic time. Aided by
the general spread of education among both sexes and all
classes, it has relegated to the background the old dogmatic
Muhammedanism, just as in Western Europe the old dogmatic
Christianity has been rudely shaken by the popularisation
of science and the wide diffusion of all kinds of knowledge.
The modern Turkish gentleman still indeed calls himself a
Muhammedan, but there is little difference between his
attitude towards Islam and that of the typical European
scholar of to-day towards Christianity.

In our own immediate subject, a notable, though inevi-
table result of this has been the deposition of the culema
from their old position of leaders and arbiters of literature.
Under the old system, as we have abundantly seen, by
virtue of their being generally the most highly educated
members of the community, these jurists had always taken
a foremost position in every matter connected with learning
or culture. But any body at all resembling a priestly
caste — though it be as remotely as the culema — seems
by a law of nature ever to be reactionary. So the culema
found no place in their curriculum for the new learning;
they could not or would not adapt themselves to the altered
condition of affairs, and therefore to-day they are held of
no account, while their former place is taken by men of
the world, — the diplomatist, the publicist, the journalist.

This period of twenty years is thus the turning-point in
the evolution of the new civilisation of Turkey; all that
has gone before since the days of the martyred Selim has
been leading up to the revolution now accomplished, what
follows is its development. In 1859 tne Turks were still
practically a medieval community; in 1879 they had become

21

a modern nation. Shinasi, Kemal and Ziya had pointed out
the way that they should go; the heroic though unavailing
struggle against the hordes of Russia had fanned into white
heat the nascent flame of patriotism; the triumph of the
constitutional party and the creation of an Ottoman Parliament
had come the seeming crown and accomplishment of men's
dreams of liberty. For the moment all boded fairer for the
moral and intellectual advancement of the Turkish people
than ever before in the course of their long history.

CHAPTER II.

SHINES { EFENDI.
1242 — 1288 (1826-7 — 1871)-

Ibrahim Shinasi Efendi, the master who laid the foundations
of the new learning, was born in the Top-Khane division
of Constantinople in 1242 (1826 — 7). When little more than
a year old he lost his father, a captain in the artillery, who
was killed at the defence of Shumla against the Russians
in 1828. The child was brought up by some of his mother's
relatives, the deceased officer, who was a native of Boli
in Asia Minor, having probably no kinsfolk in the capital.
After attending the parish school, Shinasi entered the office
of the Imperial Arsenal, where he formed a friendship with
an elderly and learned clerk named Ibrahim Efendi, with
whose assistance he acquired the Arabic and Persian tongues,
and at whose suggestion he committed to memory mor.e
than half of the huge Arabic dictionary called the Qamus.
Amongst the European officers at this time employed in the
Arsenal was a certain Chateauneuf, who afterwards adopted
Islam and became known as Reshad Bey. From him Shinasi
received some lessons in the French language, which created
in him a great desire to become more intimately acquainted
with the culture and civilisation of the West. His opportunity

23

was not long in coming, for shortly afterwards he heard that
the authorities were looking for a young man of his own
age — some seventeen years — who might proceed to Europe
for the purpose of studying certain branches of western
science. Shinasi's difficulty was how to bring himself under
notice, for, being of a shy and retiring disposition, he had
always avoided paying court to the great, and consequently
was without a patron to push his interests. His friend Reshad
Bey came to his assistance, and advised him to apply directly
to Fethi Pasha the governor of the arsenal, suggesting to
him at the same time how and when he should do this.

So in conformity with Reshad's plan, one day when Sultan
cAbd-ul-Mejid was visiting the Arsenal, and Fethi Pasha was
standing in the exercising-ground in full view of the Imperial
Kiosque, Shinasi stepped forward, and, having saluted the
governor in military fashion, represented how he had studied
hard, and, besides acquiring Arabic and Persian, had learned
a little French, and how it would be a good and advantageous
thing to select him to be sent to Europe. The naivete of
the young man's speech pleased the Pasha, who promised
to find an opportunity to lay his case before the Sultan.
So when shortly afterwards Fethi Pasha was summoned
into the Imperial presence, cAbd-ul-Mejid, who had seen a
young man in the dress of a clerk come out into the
exercise-ground and exchange some words with the governor,
asked the Pasha who his interlocutor was and what he
desired. The Pasha accordingly represented to His Majesty
the young clerk's request; and that same day Shinasi was
received in audience by the amiable cAbd-ul-Mejid, who
spoke to him in kindly and encouraging terms. A week
later Shinasi was sent to Paris with a monthly allowance
of 750 francs, and the future of Ottoman literature was
determined.

24

In the French capital the young Turk made the acquaintance
of the family of the great orientalist De Sacy, who some
dozen years before had himself befriended Reshi'd Bey, the
illustrious Reshid Pasha of later days, on his arrival as a
stranger in the western world. Introductions soon followed
to many of the leading men of letters in Paris, including
Ernest Renan and the poet Lamartine; and in their society
Shinasi found ample means to gratify his taste for European
culture, while at the same time he assimilated the principles
which were to guide him in the great work of his life. For
although Shinasi did not neglect the ostensible object of his
sojourn in France, and we read of his studying the economic
and even the physical sciences, it was to literature and
things literary that the best, because the sincerest, efforts
of his mind were directed.

On his return to Constantinople l Shinasi was offered by
Reshid Pasha, then Grand Vezir, employment in both the
Ministry of Public Instruction and the Treasury, but he
contented himself with a post in the first only of these
departments. He was also made a member of the Enjumen-i
Danish, the Imperial Academy of Science and Literature,
whidh had just been established under the auspices of Sultan
cAbd-ul-Mejid. But, being a protege of Reshid Pasha, Shinasi
incurred the ill-will of that statesman's rivals, Fu'ad and
CAH Pashas, who took advantage of Reshid 's deposition from
the Grand Vezirate to accomplish his client's dismissal from

1 The biographers do not mention the dates of Shindsi's departure from
and return to Constantinople, neither do they tell us how long he stayed
in France. We know that he was there as late as 1266 (1849 — 50), for some of
his letters from Paris bearing that date have been published; and as he was
on his return made a member of the Enjumen-i Danish (opened in the
Shevwdl of 1267 (August 1851) which is spoken of as having been then
newly formed, it is probable that he returned about the end of 1851 or
beginning of 1852.

25

his office in the Ministry of Public Instruction as well as
his expulsion from the Imperial Academy and his exclusion
from a financial appointment given to him by the ex-Prime
Minister, bringing forward as justification for this persecution
some ridiculous charge as to their victim having shaved his
beard while in Paris.1 Upon this Shinasi addressed a qasida
to Reshid Pasha in which he reflected upon the conduct of
Fu'ad and cAli and also upon the behaviour of cArif Hikmet,
the poet Sheykhu'l-Islam who was president of the Imperial
Academy. The persons thus attacked were about to meet
this move by impeaching the poet, when Reshid's return
to power set matters right, and re-instated Shinasi in his
former position. On the death of Reshid Pasha in 1274(1858),
Yusuf Kamil Pasha, who afterwards translated Fenelon's
Telemaque, became Shinasi's protector; but out of respect
for the deceased statesman who had done so much for
Turkey, Fu'ad and cAli refrained from taking any steps
against his client.

Official duties were, however, but little to Shinasi's taste,
and moreover he perceived that so long as he was connected
either with the government service or with state institutions
he would be hampered and impeded in what he felt to be
the true work of his life. He therefore resigned both his
official position and his membership of the Imperial Academy
that he might henceforth be free to devote himself entirely
to his arduous work, a step he would probably have taken
earlier but for deference to his patron Reshid Pasha.

In 1276 (1859—60) Shinasi took the first public step
towards the accomplishment of his aim by starting, in con-

1 There used to be a prejudice amongst the Turks against a man who
shaved his beard after having once allowed it to grow. Fu'ad and CAU Pashas
were both men of much talent and ability, and far too enlightened to be influenced
by any such childish notions; they merely exploited a vulgar prejudice in
order to compass their own ends.

26

junction with a friend named Agah Efendi, a newspaper
which he called Tefjuman-i Ahwal or 'The Interpreter of
Events'. After six months- he withdrew from this paper,
and in the year 1278 (1861 — 2), he began to publish his
far more famous journal, the Tasvi'r-i Efkar or 'Tablet of
Opinions'.

Towards the end of the following year, 1279 (1863), he
was joined by Namiq Kemal Bey, whose youthful allegiance
he at once and for ever secured, and whom he trained to
be not only the doughtiest champion of the new learning,
but the greatest master of Turkish prose who has ever taken
pen in hand.

The publication of this second newspaper marks an epoch
in the history both of Ottoman literature and of the Otto-
man language. Not merely was it the first unofficial journal
in Turkey; it is the first utterance of the Modern School,
that School which was destined in the brief space of twenty
years to sweep from the stage the crumbling debris of five
centuries of Asiaticism. Here for the first time an Ottoman
man of letters, conversant with and appreciative of a great
European language and literature, deliberately sets to work
to reconstruct from its very foundations the whole edifice
of Turkish literary style. How he went to work upon this
noble but stupendous task, and with what measure of success
his efforts were attended, we shall ere long see.

Even those who opposed Shinasi's principles were compelled
to admit his courage and ability; and it is pleasant to
know that Fu'ad Pasha, who was at heart a friend to progress,
lived not only to regret the part he had formerly played,
but to receive Shinasi into his circle, and solicit and obtain
his co-operation in establishing the 'Military Gazette'. !
Thanks to the esteem of Fu'ad Pasha and the patronage

1 Jeride-i GAskeriyye.

27

of Yusuf Kamil, the ill-will of cAli Pasha was overcome;
and it was determined to make Shinasi a member of the
Supreme Court, and at the same time to promote him to
the First Grade. But Shinasi loved freedom and hated office,
and so, to escape having to accept an honour which he
could not well refuse, he quietly slipped off to Paris, leaving
the young Kemal Bey in charge of his journal.

This occurred in 1281 (1864 — 5), and during the next
few years Shinasi remained in the French capital busying
himself with the compilation of a huge lexicon of the Turkish
language, in preparing and arranging the materials for which
he examined nearly all the Oriental books likely to be of
service that are preserved in the Bibliotheque Nationale.
This gigantic work was however, never completed; Shinasi
was compelled to stop half way, at the letter Jc. Of the
fourteen great volumes, each comprising a thousand pages,
in which the author's manuscript is contained, some are in
the possession of the French Asiatic Society, of which Shinasi
was a member, while some found their way into the library
of the Hungarian collector Daniel Szilagyi, and are now
preserved in the university of Buda-Pesth.

When Sultan cAbd-ul-cAziz visited Paris in the summer
of 1867, Fu'ad Pasha, who was in the Imperial suite, had
a private interview with Shinasi in that city during which
he entreated him to return to Turkey and assume the
governorship of the province of Smyrna. Fu'ad's persuasions
were apparently successful; but soon after Shinasi's arrival
in Constantinople he induced the Pasha to allow him to return
to Paris to collect some documents he had left behind and
to arrange certain private affairs. While he was absent,
Fu'ad died at Nice (Shevwal 1285 = February 1869); so
Shinasi remained in the French capital till the outbreak of
the Franco-German war in July 1870, when he again returned

28

to Constantinople. There he died on the $*k of Rejeb 1288
(i3th September 1871) of inflammation of the brain, brought
on, it is said, by the arduous nature of the work on which
he had been so long engaged. His death occurred exactly
a week after that of cAli Pasha.

Shinasi was, we are told, of a quiet and meditative disposition,
speaking but little and in short sentences. When he did
speak, his language was terse and concise, and his words
were straight to the point. He was very patient and gentle
when talking with ignorant or prejudiced people, but used
to be displeased if during a serious conversation anyone
tried to turn the subject into jest, a proceeding which he
looked upon as equivalent to a confession of defeat.

Shinasi is justly regarded as the true founder of the
Modern School of Ottoman literature, since he was the first
who seriously and systematically strove to raise that literature
from being as hitherto a mere plaything for the amusement
of the learned into an instrument for the moral and intel-
lectual education of the whole people. The way in which
this change might be most surely and most readily effected
was the great lesson which Shinasi learned from the West.
That way was, briefly, the substitution of the natural for
the artificial, involving the subordination of manner to matter,
and the adjustment of style to subject. But to accomplish
this end it was necessary profoundly to modify the existing
Turkish literary idiom. Shinasi felt this, and himself indicated
the lines along which such a modification should be made.
Other writers before him had indeed endeavoured, though
hardly with his object, to refashion the literary idiom, and
had at times even met with a partial success. But their
success had never been more than partial, and never very
far-reaching in result. This was because their efforts had
necessarily been only tentative ; those would-be reformers

29

had known of no guide whom they could unhesitatingly
follow; all their light had come from within; and it is
doubtful whether any one among them had ever quite realised
either what his ultimate object was, or in what manner it
was to be attained.

Where Shinasi differed from all his predecessors was that
he knew exactly what he wanted to do, and how to accomplish
it. In the literature of France he had a model which displayed
to perfection all that he desired. He found there an idiom
at once concise, clear and elegant, admirably adapted to
convey with happily-mingled simplicity and grace those moral
and intellectual lessons which he held to be the true end
of literature.

His work then lay plain before him; it was to create in
Turkish a corresponding literary idiom. This Shinasi began
to do; and his successors have most ably carried on the
work. But the method they have followed is very unlike
that adopted by the early Turkish scholars who, when they
thought to Persianise their language, annexed the whole of
the Persian dictionary and practically the whole of the
Persian grammar. Shinasi and his followers have not sought
to introduce French words and French grammatical rules
into Turkish (though some such have almost accidentally
crept in); they have looked rather to see how ideas are
expressed in French and what standards of literary taste
there prevail, and have striven in the light of the lessons
thus learned to make their language at once simpler and
stronger, and to fit it to hold a place among the languages
of modern Europe.

The great principle underlying this revolution is, as I
have said, the predominance of the natural over the artificial.
Shinasi at once perceived that this entailed the development
of the hitherto neglected Turkish core of the language, the

30

first step towards which was the clearing away of the huge
mass of useless accretions and false embellishments under
which so many centuries of Persianism had well nigh smothered
whatever was vital in the written speech. And such was
the hearty good-will wherewith the reformer set about this
work of stripping off the tattered tinsel of the past, that
Tevffq Bey has somewhere described him as the Death-Angel
fAzra'i'l) of literary solecisms. The development of the
Turkish core of the language, then, has all along been one
of the objects of the Modern School; but this has been
sought by natural, not by artificial means. There has been
no attempt to replace long-established and thoroughly na-
turalised Persian or Arabic words by half- forgotten Tartar
wraiths; a mirror is still called ayna, not gozgii; Paradise
is still named jennet, not uchmaq. What has been done is
to study and systematise the heretofore absolutely neglected
Turkish grammar, to discover and then turn to account the
resources latent in the native idiom, and to give literary
form to many a forceful and idiomatic turn of speech hitherto
confined exclusively to the vernacular. l

In attempting thus to revolutionise the literature of his
country, Shinasi was to outward appearances running counter
to the spirit of his time, but in reality he was acting in
harmony with its deeper tendencies. Apparently he was
running counter to the spirit of his age, for we have seen
that at this time a Persianist revival held the field, and
any recrudescence of Persianism necessarily implied the
strengthening of the artificial. But that his labours were in
truth in harmony with deeper-seated and more lasting ten-
dencies, though as yet these were working beneath the
surface silently and in secret, is proved by the completeness

1 One of Shinasi's minor innovations was the introduction of punctuation
into Turkish writing and printing.

of the revolution whereby within a decade of his death the
whole current literature of Turkey — prose and poetry
alike - - was transformed and remodelled upon the very
lines that he laid down.

When we reflect upon the magnitude of Shinasi's services,
how he led Turkish literature back to healthy and vigorous
life from the very gates of death, pointing to the great
masters, Truth and Nature, and showing where the lessons
taught by these were to be most fully and freely learned,
and how he ennobled for his countrymen the aim and
purpose of literature, we can well understand the intense
admiration with which he is regarded by his disciples, and
are ready to excuse those loyal followers if at times in the
enthusiasm of their gratitude they attribute to their beloved
and revered master more than the critic further distant and
less beholden may find it easy to allow.

It in no wise detracts from the very high credit which
is most justly Shinasi's due, neither is it the slightest
disparagement to the unquestionably great value of his
work, to say that had that illustrious reformer never arisen,
the revolution which he inaugurated would none the less
have come about, and that almost at the moment when it
did. The reforms of Sultan Mahmud's reign had familiarised
men with the idea of change, and when the study of the
French language and literature became fairly general among
the educated classes, it was inevitable that ere long some
man should arise possessed of sufficient insight to see that
salvation for Turkish literature, as for all things Turkish,
was to be found in the "assimilation, so far as that was
practicable, of the spirit of the West, and endowed with
sufficient energy and courage to carry his convictions into
practice. If any proof were required of this assertion, it
would be enough to point to Ziya Pasha who was at this

32

very time independently developing a literary idiom from
the same models as Shinasi, and with hardly less success.

Again, it is rather through his example and precept than
through anything he actually achieved that the influence of
Shinasi has been effective; and here his position is curiously
analogous to that of his predecessor Ahmed Pasha, who
brought about the Classic movement by drawing attention
to the methods of Newa'f and his circle, not by the excel-
lence of the work he himself produced.

Leaving out of sight the uncompleted Lexicon which,
never having been published, can have had no effect, the
amount of Shinasi's written work is comparatively small.
All his most serious efforts, moreover, are in prose, and
consist almost entirely of articles political, literary, and
social, which he wrote for different newspapers, notably for
his own journal the Tasvir-i Efkar.

The intensely practical turn of his mind and the strong
feeling that he had for precision were unfavourable to the
cultivation of poetry. Verse was with him merely a relaxation.
His own best efforts and those of his immediate followers
were directed to the creation of a prose style; poetry was
not looked upon by them as a very serious matter, and for
the time being was left to shift for itself.

It is therefore not surprising that Shinasi's work in verse
is limited in extent and for the most part playful in tone.
He has, however, a few religious pieces, especially one
hymn, characterised by considerable power and dignity.
But his most remarkable work is the series of translations
which he made from the French. With the exception of
one of La Fontaine's Fables, The Wolf and the Lamb,
which is rendered in its entirety, the passages translated
are mere fragments, chiefly from Racine and Lamartine.
No attempt is made to preserve either the metre or the

33

form of the originals, but the meaning is presented with
accuracy and vigour.

It is the appearance of the little volume containing these
translations, which was first issued in a lithographed edition
in 1859,' that I take as the starting-point of the Modern
School of Ottoman poetry. It is true that this little book
had practically no immediate effect, and it is true that the
real modern poetry of Turkey was not developed until
twenty years later, but none the less these translations of
Shinasi mark the turning-point in the history of Ottoman
poetry. For in them breathes for the first time that spirit
which is to vitalise and inspire the future. They are the
earliest verses in the Turkish language to exhibit any
indication that such a thing as European poetry is known
to exist. All the ^Ottoman poetry of the past has been
developed in complete ignorance of Western culture, and
it would not have differed in one single whit had no line
of French verse ever been penned. The Ottoman poetry of
the future owes well-nigh all that it has and is — form
and substance, inspiration and imagery — to the example
of France. Surely this little book of Shinasi, which brings
for the first time into Ottoman poetry an echo of that
magic song which is to work so mighty a transformation,
must be conceded an importance far beyond anything to
which by its intrinsic merits it might lay claim. It stands
here a landmark on the frontier between Asia and Europe,
it shines out a beacon-fire signalling the passing of the old
order and the advent of the new.

His study of La Fontaine inspired Shinasi to write versified
fables on his own account. Three such occur in the printed
editions of his poems, and are named respectively 'The Ass

1 A second (printed) edition was issued from the office of the Tasvir-i
Efkar in Ramazan 1287 (end of 1870).

3

34

and the Fox', 'The Young Eagle and the Crow', and 'The
Mosquito and the Bee'. These, especially the first two, are
written in very homely, even colloquial language; there is
nothing quite like them before in Turkish poetry.

Something of their manner is to be observed in several
among a group of little pieces which we may describe as
occasional verses. These deal with very various matters, and
are often very short, sometimes consisting of a single couplet.
The language is generally quite simple, and in a few instances
the poet has amused himself by using only pure Turkish
words, avoiding everything borrowed from Arabic or Persian.
A similar effect would be obtained in English by the exclusive
employment of words of Teutonic origin and the rejection
of all derived from French, Latin or Greek. In neither case
could the result be anything beyond a tour de force. It
should, however, be said that in the selection of his Turkish
words Shinasi has shown good taste, and so his verses are
not marred by the uncouthness which x disfigures those of
certain of the Romanticist poets. These occasional verses
are, along with the Fables, the most characteristic of their
author's metrical works; they are pervaded by a genial and
playful spirit, but of true poetic feeling there are few traces.

For the rest, Shinasi's little Di'wan contains a few qasidas
and ghazels and a fair number of chronograms. These are
all in the old style, of which they are poor examples, • pos-
sessing neither interest nor merit. The ghazels especially
are particularly frigid and lifeless; so earnest an advocate
of literary sincerity was hardly likely to be at his best where
conventionality was the standard of success.

Shinasf's series of translations from the French is by a
long way his most important work so far as the history of
Ottoman poetry is concerned; but an English translation of
Turkish verses which are themselves translations from the

35

French would obviously illustrate nothing. Instead there-
fore of offering such, I shall give further on a selection
of the French verses translated by Shinasi, the Turkish
renderings of which will be found in their place among the
texts in another volume.

This is the Hymn which I have mentioned as being
probably the finest of Shinasi's poetical works.

Hymn [459].

God the Highest, He the Monarch of the world of majesty,

Omnipresent is; no throne-room in His palace may there be.

The vast Kingdom of Eternity is His, and His alone 5

Numberless the everlasting stars that always there have shone.

Lo, the edifice of Earth and Heaven stands, His wisdom's sign;

Void and peopled, all existent, is His hand of power's design.

All the angels laud His splendour and His majesty and might,

Low the Sphere in adoration bows before His glory bright.

As He biddeth, ever onward day and night careers the earth,

Seasons change, and bounteous springtide blooms again in freshened birth.

Sun and moon are sparks of radiance from His mercy's fostering beam,

From His anger — if from aught — is litten the infernal leam.

Yon effulgent stars are flashes of His majesty most high,

'Tis their lustrous sheen that gildeth all the cupole of the sky;

Fixed are some and others wandering by the Omnipotent decree ;

Each one is a shining proof that God in very truth doth be.

Though to prove His being where the need of this terrestrial ball,

When one mote by Him created were enough, enough for all?

All too weak to see His Essence is His creatures' earthly sight,

Yet the vision of the understanding may perceive His Light.

To my intellect 'tis needful to confess His Unity,

To my heart and soul 'tis needful to adore His Majesty.

Fain am I before His Signs in ecstasy to bow me low,

Learn ye thence what else I fain would for my loved Creator do.

O Shinasi, deep the fear of God is burned into my soul;

Though my lips may smile, the tears of blood forth from my heart's eye roll.

Penitence for my transgression doth my spirit overbear;

36

What can I ? — I dare no prayer for pardon with this fell despair !

What said I? — Oh! I repent me! that too was a deed of guile,

This excuse that I have proffered than my sin is yet more vile!

How should not the Light of Mercy bid my sad face smile again ?

Which is greater, God's Compassion or my foul rebellion's stain?

Does not then His boundless Graciousness the whole wide world embrace ?

Else does this poor slave, though in the world, find in the world no place?

Though His servant's faults, for all his frailty, great and grievous be,

Does not His compassion oDer His anger gain the victory ?

From His servant's native frailty 'tis his errors still proceed,

In the World Unseen He therefore for His folk doth intercede.

Grace of God, divine and free, to pardon me will well avail;

Deem not, God forefend! that Mercy limitless shall ever fail.

The Ass and the Fox is the most interesting of the
poet's original Fables.

The Ass and the Fox [460].

From a vineyard once an aged ass was slowly toiling down
With a load of 'beauty's faces' ' he was bearing to the town.
Lo behold, just then a hungry fox before his eyes appeared, —
Eager longing for the luscious grapes had all his vitals seared.
Kicked a bit at first the donkey when the other came him nigh,
But his waywardness and coyness were not long in passing by. •.

The Fox: —

'O my lion, brave and mighty, may not I approach to thee,
'So that I may see thee near ? Thy loveliness dumbfounders me !
'May the shadow of the favour of my lord abide for aye!
'Wheresoe'er yon blessed feet have trodden, blossom roses gay.
'Yonder tail so sweetly scented all would rarest musk suppose;
'Fain I'd smell it, if my master would not kick me on the nose.
'In those speaking eyes thine inward virtues and thy culture shine;
'Words poetic and melodious well beseem that mouth of thine !'

1 Rii-yi Nig&r, 'beauty's face', is the name of a variety of grape of a light
pink colour.

37

Hereupon the donkey mightily delighted brayed a deal
Just as though he'd seen a tender thistle or a melon-peel. r

The Fox: -

'Ah, that charming voice hath reached e'en to the very heart of me;
'While if thou art silent, lo, another lovesome joy have we ;
'For the nightingale hath heard thee, and to steal thy notes is fain,
'Singing so that to the listener comes a gentle sense of pain.'

Thus the fox went on a-prattling, laughing slyly at his fere,

Till that he had brought the donkey where a well was deep and clear.

The Fox : —

'Down there is a lovely stable where are feeds in goodly store;
'But alack! one cannot enter laden, narrow is the door.
'Pleasures many such as sleeping and as resting still are there;
'Eating feeds and drinking water are the only toil and care.
'Then the lady donkeys dwelling there have quite a special grace;
'Just look in, but see thou be not smitten by some pretty face.'

Then the ass went near and gazed down on the liquid mirror bright,
Saw his face therein reflected, — watered then his mouth forthright.

The Ass : —
'Yes indeed, a face all lovely and all gracious there I see.'

The Fox: —

'Call her then to. come beside thee that thy playmate she may be.'

All excited, loudly bellowed out the donkey's 'Come thou here!'
From the well his words re-echoed fell upon his wildered ear.

The Fox: —

'Hear'st thou not how to that noble banquet they are calling thee?
'Sore I wonder is there ne'er a place as servant there for me?

1 In Turkey donkeys are often given melon-peel, of which they are very fond,
iil (jSXx.kS' ^fcjls, 'Like an ass that has seen a melon-skin', is
popularly said of one who is taken up with a trifle, the figure being derived
from the donkey's habit of making for any piece of peel which he may see
on the roadside and from which it is difficult to get him away.

38

'Leave thy burden here, and free from all impediments descend,
ll shall follow straight behind thee there as lackey to attend.'

Then the donkey cast his load to earth, himself into the well,
Thus unto the fox to heir him and to pray for him ' it fell.

All the following are examples of what I have called
Shinasi's occasional verses. The special names which some
of them bear is a new feature in Turkish poetry; it is of
course adopted from the French. The love-poem which fol-
lows is mere badinage ; but it is quite original both in
language and expression, and contains a number of fancies
and similes that are absolutely new.

Declaration of Love [461].

My heart hath chosen for its love a matchless beauty bright,

And jealous is it grown, alack, e'en of my very sight.

How passing well do yonder breasts beseem her bosom fair,

As 'twere two guelder-roses that a tender branchlet bare.

Though yonder bosom into mine at times is ardent prest,

Think not thereby the pang of love is driven from my breast.

More dainty than the jessamine yon shapely figure slight;

If ivy-like I clasp it, it will bend to me forthright.

Since I have held heart-converse with that charmer young and free,

I seek none other, houri fair or angel though she be.

When overcome of fond desire, those eyes, a-fainting, swoon,

They waken when my tears are o'er her lovesome face bestrewn.

Shall not the heart within me melt when smile those languid eyes?

The sweet words from her lips that flow bid all my yearning rise.

A-blush at her own beauty, lo, her cheeks with crimson glow;

To veil that bashful face of hers the tresses o'er it flow.

I'm fallen sick of yearning ever dreaming of her hair;

Was 't thus, I wonder, Mejniin did for Leyla frenzied fare?

1 To pray for the repose of his soul. Certain passages from the Koran,
notably the 36th chapter, that entitled Yd. Sin, are frequently read or recited
for the repose of the souls of the dead.

39

I'll give my life to her and toss no more in mortal pain; >
What right has he who loves a dear to spend his life in vain?
I'd dig my grave before 1 die, the martyr of her love,
And with my tears of blood I'd write upon the stone thereof.

During his conversations with the European savants Shinasi
doubtless heard something about the speculations of Darwin ;
probably he never really understood the theory of the great
naturalist; at any rate the doctrine of the mutability of
species seems to have been little to his liking.

A Tale of Transmigration [462].

A sham philosopher of scant esteem

Was wont himself Pythagoras to deem.

The transmigration of the soul his creed,

Disintegration of the frame his rede.

He said : 'The beast that sticketh up his tail '2

'Will come in human form withouten fail.'

A wise man heard the words that ox3 did say,

And with this answer stopped his mouth with hay : *

'How can I question this religion's truth

'With thee thyself alive to prove its sooth?'

/

To an Artist's Wife [463].

'Tis meet that on my heart the image of thy form I trace,
E'en as the artisl on his canvass limns an angel's face.
I marvel, is it thy fair face, or is it thy sweet soul,
That to his heart who looks on thee reveals Celestial grace?

1 A reminiscence of the proverb ,<A-X-J. ;iLl^ ^-^._JO&.4~«*^^- IM^— >
'Tis better to die than to be in the throes of death.'

a To stick up or erect the tail (as dogs do when they approach each
other) is familiarly said of a man who assumes an aggressively haughty air.
Shinasi would here show his contempt for what he conceived to be the
insolence and presumption of those whose views he is ridiculing.

3 A stupid fool is sometimes called an 'ox' in Turkish, as he is an 'ass'
or a 'goose'.

* 'Shut him up'.

40

The following four lines are amongst those in which Turkish
words alone are employed; I have imitated the original by
using only Teutonic words in the translation.

Verse [464].

Who sees the gleaming of thy brow amid thy dusky locks

Would deem that midst of darkling clouds the sun is risen fair.

Would not he say who sees me by thy side in tears of blood,

'Lo, yonder, one whom the sea-maid ' hath drowned a-lying there.'

This 'quatrain of condolence', sent to a bereaved friend,
is one of the prettiest things that Shinasi wrote.

Quatrain [465].

May the God of might and glory deck the Heavenly garden-close
With the fruitage of thy heart that Death now in the dust bestows!
Ah ! how Death is like the bitter blast that all untimely blows,
Tearing from the branch the blossom which amid the mire it throws.

Here are two independent couplets.
Couplet [466].

My being doth to my Creator's being witness bear;
Superfluous were other proofs, however strong they were.

Couplet written in Paris [467].

Though I am far from my dear home, why should I feel distrest? —
Thus runs the proverb : God doth build the stranger bird a nest. 2

1 Su qizi 'the sea-maid', or more commonly, su malikesi 'the sea-queen', is
the mermaid or siren. The Turks derived their notions of such a being from
their Greek neighbours. The Persians know nothing of her, so she does not
figure in their literature, and consequently not in that of the old Ottomans ;
but the men of the Modern School, carrying out and extending a practice
begun by the Romanticists, adopt into their verses beautiful fancies or legends
wheresoever they find them, so the 'sea-queen' is pretty often to be met with
in the newer poetry.

* »i-jy *J^' j^w'^kj iJC&jJJ v^j* 'God builds the stranger bird's nest,'
a well-known proverb meaning that God is the helper of the helpless.

CHAPTER III.

ZivA PASHA.
1245 — 1297 (1829-30 — 1880).

If we were studying the history of Ottoman literature, and
not merely that of Ottoman poetry, this chapter would be
devoted to the life and work of Kemal Bey. That author
was, as we have seen, trained directly by Shinasi Efendi,
of whose principles and aims he became the immediate heir.
As he thus directly carried on the work of the master, this
would be the natural place in which to consider his career
and labours; but seeing that his best and most characteristic
poetry is all in the modern style, I have thought it advisable
to defer doing so until we have learned something of the
nature of this new style and of the manner of its introduction.
We shall thereupon pass on to Ziya. Pasha, the third of the
illustrious triumvirate.

GAbd-ul-Hamid Ziya, that Ziya Pasha whose criticisms on
the earlier poets we have so often quoted, was universally
known as Ziya Bey until a very few years before his death
when he received the rank of vezfr, which bears with it
the title of pasha. He was born in Constantinople in 1245

42

(1829 — 3°)> ' Just three years after Shinasi. Some forty years
afterwards when he had mastered French and created for
himself a charmingly simple and lucid style, Ziya Bey made
a translation of Jean Jacques Rousseau's 'Emil'. To this he
prefixed a preface of his own, dealing with the education
question in Turkey, in the course of which he gives a most
interesting account of his own childhood. This I shall translate
in its entirety, not only for the sake of the biographical
details it contains and the glimpses of Turkish child-life
it affords, but because it will serve to show something
of the marvellous change which even then had been effected
in the character of Ottoman prose. 2

'My father', begins Ziya, 'who was a clerk in the Galata
custom-house, was a thrifty man who understood his business
and was content with his salary. During my childhood we
lived summer and winter alike 3 at Qandilli on the Bosphorus.
My father bought a Circassian slave-boy, called 'Omer, who
was some seventeen or eighteen years of age, to accompany
me to school and to do the household errands. As this slave
had in his own country been brought up to thieving, he

1 This is the date given by Farm Efendi. Tevfiq Bey gives 1241 (1825 — 6).
Both authorities knew Ziya personally; but in this case I prefer the former,
as the date he gives tallies better with Ziya's statement in the preface to
the Kharabat that at the time he was writing he had passed his forty-fourth year.
This would give 1289 (1872 — 3) as the date of the preface; the Kharabat
was published in 1291 (1874 — 5). Had Ziya been born in 1241, his forty-
fourth year would have fallen in 1285; but we know that from 1284 to 1288
he was in voluntary exile in Europe, while the Kharabat was not compiled
till after his return to Turkey.

2 This preface was published in the second volume of Ebu-z-Ziya's Magazine
(Mejmuca-i Ebu-z-Ziya) under the title of 'Ziya Pasha's Story of his Childhood'

^l <JsJL&lj Lyto. The portion trans-

_-

lated occurs in Nos. 14 and 15, issued respectively on the Ist- and I5lh of
the Latter Rebic 1298 (March, 1881).

3 Not removing into Constantinople for the winter, as is usual.

43

used when the cherries and grapes were ripe, to take me
along with him to the vineyards and steal such fruit as he
could reach, which we would eat together. One day, when
I must have been six or seven years old, we went together
to a vineyard called the Tank Vineyard (Hawuzlu Bagh),
which was one of those above Qandilli belonging to the
ex-Grand Admiral Damad Khah'l Pasha. As this vineyard
was protected by thorny shrubs which surrounded it on
every side, the slave could find no way to get in. So he
parted the shrubs with a stick that he had, and made a
little hole. "I can't squeeze through there", said he to me,
"but you are little; in you go, pull the grapes from the
vines near you, hand them out to me, and we'll eat them
together." "All right", said I, and pushing my way in, I set
to work to gather the grapes.

'Now it happened that just then Khalil Pasha had come
into that particular vineyard to practise shooting, and as it
so chanced that the jug for the mark 1 had been set up at
the very spot where I was making my raid, he saw me in
the distance. Now there was in his household a qawas 2 called
Qandillili Ahmed Bey 3 who had tremendous rnoustachios
which used to frighten me whenever I met him. On that
day he was in attendance on the Pasha, who pointed me
out to him and told him to bring me before him. As for
me, I was quite unconscious of the presence of anyone and
was busy pulling grapes and handing them through the
hedge to the slave, when all of a sudden some one came

1 An ordinary earthenware jug is a very common target for practice with
the musket. Many of the earlier poets. *have chronograms on the 'breaking of
the jug' by some royal or distinguished marksman.

a A qawas (originally qawwas ca bowman') was formerly a man-at-arms
attached to a great man's household; nowadays the name is given to certain
armed servants attached to the public offices and foreign embassies.

3 That is, Ahmed Bey of Qandilli.

44

up from behind and caught me in his arms. Far from seeking
to frighten me, he managed to reassure and quiet me, and
so brought me up to the Pasha who pushed in front of me
a plate of grapes that was lying before him, and invited
me to eat some. This kindly act of his quite removed my
fear and shyness, and I began to eat without more ado. He
then asked me whose child I was and where our house was
situated, and I told him. Then he asked how I came to
be stealing grapes, whereupon, concealing nothing, I told,
him all that the slave had taught me to do. My candour
and truthfulness were quite apparent and they pleased the
Pasha, so he put some money into my hand and sent me
home in charge of Ahmed Bey. '

'Some time after this, my father freed the slave and sent
him back to his own country; while I was sent to the
School of Humanities,2 which had recently been opened

1 Ziya Pasha has here the following note : — 'During the late Khalil
Pasha's last Grand-Admiralship I was, as Fate determined, in the personal
service of the Sultan. One day the Pasha came to the Imperial palace, and
while I was conversing with him the incident mentioned above came into my
mind, and I said, 'Do you remember how, some sixteen or seventeen years
ago, when you were practising in the Tank Vineyard at Qandilli, you once
saw a child in a green gown stealing grapes, and sent the qawas Ahmed
Bey to fetch him, and how you treated him with great kindness?' The Pasha,
who was very intelligent and sharp-witted, at once remembered and said, 'To
this day I am sorry for that child, for his father, whoever he was, had
entrusted him to a thief of a slave; but as for the child himself, I could
see no signs of anything bad in him, for he told me all about the matter,
hiding nothing, and he pleased me much. Ahmed Bey, too, afterwards cor-
roborated what the child had said. But how come you to know anything
about that child or that affair?' I answered, 'That child whom you treated
with such undeserved kindness when you caught him stealing grapes in your
vineyard is now a bearded man, and it is he who has the honour of addressing
you.' No sooner had I said this than the Pasha blushed, so great was his
modesty, as though it were he who had been the thief, and not permitting
me to thank him, he overwhelmed me with his graciousness.'

2 The School of Humanities — Mekteb-i Edebiyye — was in its day a
well-known educational institution ; it is no longer in existence.

45

near the Suleymaniyya Mosque under the direction of the
late Imam-zade ; and a lala, l whose name was Ismacil Agha
and whose age was from fifty-five to sixty years, was engaged
to superintend my education.

'My lala, who was a native of a village in the district of
Qaysariyya, 2 had served as page to certain vezirs in the
provinces at the time of the janissaries, and had seen many
things and knew the world fairly well; he was in truth a
competent and experienced man. He was most anxious to
be reunited to his children; indeed his thought and care
day and night was how to gain a few piastres so that he
might some day return to his own country and pass his
closing years amongst his family. So when it came to the
question of money the lala would forget all his duties as a
man. Thus although my father's first injunction both to the
lala and myself was that I should not go into the mosque
courtyard and play with the little ragamuffins, we used
every day when I came out of school to go for a turn with
my companions in the courtyard of the Suleymaniyya Mosque.
If the lala looked as though he might prove a little fractious,
I would take from my pocket twenty or thirty paras, what
remained of the daily allowance given me by my father,
and slip them into his hand, whereon he would smile and
say, "Oh dear! I have not said the afternoon prayer, go
and play while I say it." And after the prayer he would
most often fall asleep amongst the worshippers outside the
mosque, and leave me to myself for an hour or two. After-
wards we would together arrange some story to tell my
father, should he on our return ask why we were late.

1 There is no English equivalent to the Turkish lala, who is a male slave
or man-servant to whom the care of a child is given, in short a kind of male
nursery-governess.

2 In the original the name of the village is given as

46

'But for all this my lala was never remiss in encouraging
me in every way he could to apply myself to my studies
and to strive to surpass the other children in my class.
Indeed my beginning to write poetry was owing to the
influence of this man, and as it was brought about in a
curious way, it may not be without interest to relate it here.

•My lala was very fond of poetry; for all that his spelling
was so bad that it was difficult to read what he wrote, he
was for ever, in season and out of season, reciting verses
which he knew by heart from cAshiq cOmer and Gevheri. '
At times too he would compose things something like qitcas
or ghazels, which occasionally contained lines in metre. This
is the opening couplet of a ghazel of his :

"The anguish of my heart do I with pen unto this page declare;

"Let's see what thing will hap, what it will say unto the rose-lipped fair."2

'A teacher of Persian named clsa Efendi had been appointed
to my school, and came on the Tuesday of each week.
Some of the children took lessons from him ; but as this
counsel which my father gave me when I was sent to the
school, "Take good heed that you do not learn Persian, for
'who Persian read lose half their creed,'" 3 hung like an
earring in my ear, I, far from having any hankerings after
'Persian, looked upon those who learned it as infidels.

'My lala, who was aware of this, explained to me privately
how Persian was necessary for everything; how it was pos-
sible to learn it without hurt to one's religion; how every

1 [cAshiq (Lover) is the title given to a class of wandering half erotic, half
mystic poets to which the two troubadours here named belonged. E. G. B.]

2 a-

_«,_ ..

^h-** *•— * ;-^ )*r&k *— ' S^Jr
3 (-M** \> i_&op jiA*^ . c**)^ )*r*^ t*"^ J^*. This well-known jingle
expresses the wide-spread prejudice against Persian which used to exist among
ignorant Turks, who looked upon it as the special language of heresy and
of the mysticism which to them was atheism.

47

one who read Persian was not an infidel, clsa Efendi, for
instance, being a very pious and religious man; how he him-
self regretted that he had not learned it long ago, and
would, if that were possible, learn it even now when his
beard was white; how if I did not learn it I should be
beaten by my companions when the examination-time came ;
how my father's counsel to me was due to his own ignorance
of Persian ; and how if I were now to learn it unbeknown
to him, I should not only surprise but delight him by
coming out first in the examination. Persuaded by such
arguments, I resolved to learn Persian; and that very week
I began my studies, borrowing, as though I were commit-
ting some secret crime, a copy of the Tuhfe-i Vehbi l
belonging to the school.

'I well remember that one night, before I had quite
finished the Tuhfe, I was seated opposite my lala, for we were
grinding wheat for bulghur 2 in a hand-mill. It came to my
turn to work the mill, and as I was doing so I saw that
tears were rolling from my lala's eyes; he was weeping. I
asked him the reason. He replied, "You are still a child;
you could not understand." I pressed him till he was forced
to answer, "Do you know what that mill is saying with
its silent tongue ?" As up to that moment I had never
heard of a mill speaking, I looked in the lala's face in
bewilderment and said, "Pray tell me how the mill speaks."

'The lala heaved a deep sigh and said, "Yes, the mill
speaks, and speaks far more eloquently and sensibly than
we ; but one needs ears to hear it. Aye, this mill is saying
with its silent tongue, 'O ye heedless who look at me, open

1 The riming Persian-Turkish vocabulary by Sunbul-zdde Vehbi, See Vol.
IV, pp. 257—8.

2 Bulghur is wheat deprived of its husk by boiling and pounding; it is
used in making soups and pilaws.

48

your eyes and look well at me, for I am a symbol of the
world. The grains that you put in me are as the men who
come into the world. Bruising these grains between two
stones, I break them and grind them small, and when they
have been brought to that state of fitness in which they
become bulghur, I cast them out and busy myself with
those that take their place. Even so does the world crush
the men who enter it with all manner of trials and sorrows
between (the stones of) earth and sky till they are made
perfect — that is, till each has received his share, — when
it casts them out into the grave and busies itself with
others. Yes, and there have occurred to me," added the lala,
"some verses to this effect." Then he improvised a few couplets
of which, alas, nothing but this line remains in my memory:

'I looked upon that Harmony which makes the mill to turn.' !

'As I was not of an age to understand the import of
these words, I was more impressed by my lala's talents and
accomplishments than by the mill's pretty speech, and my
desire to learn Persian and so know the meaning of the
words asyab and ahenk 2 was increased. Moreover, the way
in which the lala worked his eyes and eyebrows, and the
melody of the poetry, which he recited in a fashion I
understood not, 3 delighted me yet more than the meaning,
and I besought him to explain to me the poetic art. "What
they call Poetry," answered he, "is a divine gift granted to
some alone; it does not come by study and application. If
God has decreed it for you, you will be a poet; otherwise
you can never attain to that glory. Can Khoja Nucman

The 'Harmony' referred to is of course the Divine Scheme of things.

2 In the lala's hemistich the Persian words dsyab (mill) and ahenk (har-
mony) are used.

3 I. e. having regard to the metre, etc.

49

write poetry for all that he is so profoundly learned in
every science? Look at clsa Efendi; though he is unrivalled
in his knowledge of Persian, has he the skill to make poetry ?
Poetry is the gift of God; it is not to be obtained through
learning."

'No sooner had I heard this than I felt in myself an
emotion as though a smouldering fire had been blown into
flame within me. I could rest still no longer. I left the mill,
and weeping, threw my arms about my lala's neck, and
prayed him earnestly to teach me how poetry is written.
The lala was a sympathetic though sad-hearted man, and
he looked at me pitifully, and said in a tender voice, "Since
this love and desire is in you, I believe you will be a poet."
He then explained to me, so far as he himself understood it,
how what is called Poetry is simply words arranged con-
formably to the movements and pauses of the Facilatuns
and Mefaciluns * which they call metres and prosody, and
how it is necessary that the ends of the lines should rime
together. After which he said, "As you are so eager after
poetry, let your first verse be, for good luck, a hymn to
the Prophet. 2 Now try to-night ; make something in that
manner, and show it to me to-morrow; we shall correct the
places where there are mistakes; and in this way you will
become a poet." And he recommended me to use as a
refrain 3 the words, 'O apostle of God !' 4

'Delighted, I mounted the stair at full speed, ran into
my room, shut the door, and spread out before me a sheet
of paper. I seized my pen, as though I were about to write

1 Facilatun and Mefacilun are the paradigms or meaningless model words
for two of the Oriental prosodic feet. The first stands for 1-^ — I, the
second for I «-» — ^ - 1 .

2 A nact. 3 Redif.

* jjjl 4>~ L.

50

down a crowd of things that were heaped up in my mind.
Think! go on! think! — not a thing would come into my
head. Where were metre and prosody? — even common
words had fled from my mind as though they had feared
to be taken and thrust by force into the fetters of metre.
In short, I could think of absolutely nothing. And so the
dawn came; I had not slept for a moment. Then saying
to myself, "Let come what will," I wrote down on the
paper a few lines of nonsense ; but I did not forget to end
each with 'O apostle of God !' I read these over a hundred
times, and found them all to my own thinking correct in
metre and very fine; but it never occurred to me to give
any thought as to their meaning.

'As soon as it was light I ran full of joy to my lala's
room and caught him performing his ablution, having just
risen from bed. I thrust my paper triumphantly into his
hand. He cast his eye over it, then handed it back to me
and said with a smile, "This is not bad; but poetry must
be metrical, that is, the movements and pauses must be
equal in every line; now not only are some of these Facilatun
and some Mustefcilun, l but there is no sense to be made
out of any one of them. The words glare at one another
like mad bulls. Now sense as well as metre is an essential
of poetry. Keep these; but try to write as I told you last
night, and to-morrow we shall see."

'Then. I read my poem over again and saw all the faults
the lala had pointed out. Who could care for lessons
any longer! To become a poet was more desirable in my
eyes than to be King of all the world. So I thought about
poetry all that day in school ; even when playing walnuts 2

1 This word is the paradigm of the prosodic foot 1 w - 1 .

2 Walnuts are used for playing many games, some of which resemble
those played with marbles by boys in this country.

in the mosque courtyard I was dreaming about poetry.
Again I worked hard all night till morning and managed
to scribble something. Next day I showed it to the lala,
and while he was glancing over it, my heart beat fast, and
I looked at his eyes, wondering what he would say. I do
not know whether it was to encourage me, or whether the
metre and sense were really correct, or whether they seemed
so to my lala, but in any case he clasped me in his arms
and said, "Well done! I no longer doubt that you will be
a poet; your father or whosoever will may forbid, but I
no longer fear." These words fanned, as it were, the fires
of eagerness in my heart. Saving up from a few days'
allowances, I went secretly with my lala to the booksellers
and we bought a collection of cAshiq cOmer's verses which
I diligently studied in the evenings.

'I very soon began to discover which of the verses the
lala used to compose and recite were out of metre, and
even to make 'parallels' to the couplets I liked best in the
cAshiq cOmer and Gevheri that I was reading. But I did
not pay much attention to sense until I became acquainted
with the late Fatin Efendi. ' I had been fancying myself a
full-fledged poet and the worshipped cAshiq cOmer an erudite
master whose like had never been seen on earth when the
aforesaid Efendi was the means of rectifying my errors.'

At this point the autobiographical portion of Ziya Bey's
preface ends. It was written to introduce and illustrate what
follows it, a series of reflections on the education of children,
the subject of Rousseau's work to the translation of which
it is prefixed. There is however a section in the preface to
his anthology, the oft-quoted Kharabat or Tavern, in which
Ziya describes how he came to be interested in poetry, and
of which, as it supplements the story just told, I shall here

1 The author of the Tezkire which has been so often quoted.

52

give a translation. The original is in verse, but for brevity's
sake I shall render it in prose, omitting whatever is irrelevant.
'Before I was fifteen years of age I busied myself with
verse; what first gave me the taste therefor was the braying
of the street-poets. 1 Sometimes I would read Gharibi or be
stirred up by cAshiq Kerem ; 2 at other times I would take
up cAshiq cOmer and be confounded by his erotic speeches.
But I was not content with admiring; sometimes I made
bold to pilfer, and I would try to write 'parallels'. What
productions they were ! May all ears be spared hearing such
things, and all lips uttering them ! Yet I wrote them in my
little diwan, and would, if I could, have carved them on
the rocks. Whoever cast the stone of derision at my verses
got himself into trouble with me, and I answered the
criticiser with a satire. A year or so passed thus when I
became possessed of a treasure in the shape of one or two
old printed diwans, and when I got these I entered into
another world. Gevheri's slippers were now thrown aside. 3
I admired Vehbi and Wasif, and strove to imitate them.
When reading I would say, 'What magic ! what a miracle !
Can any speech surpass this, so sweet in language, so bril-
liant in conception ? Look at that cypress, that form and
figure! How charming the connection of rose and nightingale !
Surely the moth is indeed the taper's lover !" But as yet
I was unable to discriminate. However, when I read the

1 Literally 'public-square poets' (maydan shucarasi) that is, men who
for money sing or recite verses from the popular poets such as cAshiq cOmer
in public places.

2 Gharibi and cAshiq Kerem (Kerem the Minstrel), popular poets of the
type of cAshiq °Omer and Gevheri.

3 (^Xlii Xd'o ^^jLj 'His slippers have been thrown on the roof,' is
a proverbial expression meaning 'he has fallen from the high esteem in which he
was held (some other having taken his place.') It is often said of a first child
when a second is born. Here Ziya would imply that his youthful allegiance
was transferred from Gevheri and the folk-poets to Vehbi and Wasif.

53

Gulistan ' I began to discover what language is. Just then,
too, I was assisted in my studies by certain poets,2 one of
whom induced me to read a considerable part of Hafiz.
My whole nature was enthralled by what I read ; it was as
though my closed eyes were opened. The Persian poets
became my masters, and I gathered gems from many of
their Khamsas and Diwans.'

Such were the circumstances under which Ziya's poetic
talents were developed. I have given them here in detail
and in the author's own words ; for, apart from its personal
interest, the narrative may be taken as typical. No other
Ottoman poet has left a similar record, but, save that Ziya
was probably more than usually fortunate in his lala, the
story which he tells was doubtless in its main outlines that
of many a Turkish poet born in a non-literary family. A
natural talent for poetry first awakened by the songs and
rimes of the folk-poets heard in public places from the lips
of cashiqs or wandering minstrels, followed by attempts at
versifying modelled with more or less accuracy upon the
poems in any stray diwan the young enthusiast might lay
hands on, refined and corrected by intercourse with literary
friends won to interest by his manifest abilities, and matured
by study of the great Persian classics, - - such must have
been the steps by which many a Turkish poet of bygone
times scaled the slopes of the national Parnassus.

In the biographical and critical notice which Ebu-z-Ziya
Tevffq Bey has prefixed to the selections from Ziya's prose
works in his Specimens of Ottoman Literature 3 we find
many interesting particulars of the poet's subsequent career.

1 The famous Persian work by Sheykh Sacdi of Shiraz which is held as a
classic throughout the East.

4 No doubt Fatin Efendi is one of those referred to.
3 Numune-i Edebiyyat-i GOsm£niyya, edition of 1308.

54

The information from this source is of special value, as
Tevffq Bey was personally acquainted not only with Ziya,
but with many of that author's friends and associates. The
following details may therefore be regarded as scarcely less
authoritative than the story just related.

In 1262 (1846), when Ziya Bey was some seventeen years
of age, he received an appointment in the office of the
Chief Secretary of the Grand Vezirate. It was very soon
after he entered upon his duties at the Porte that he made
the acquaintance of Fati'n Efendi, to whose assistance he
confesses that he owed so much. Encouraged by him and
by other literary men whom he soon got to know, he worked
assiduously at his poetry, producing verses which Tevffq
Bey declares to be equal, if not superior, to the best of
those of his most distinguished contemporaries.

His literary efforts for the next nine years or so were
directed exclusively towards poetry, and the amount of
verse written by him during this period must have been
considerable. Indeed his friend and counsellor Fatin Efendi,
writing in 1271 (1854), says that by that time Ziya had
composed ghazels enough to form a diwan. But all this
work was in the old style, chiefly in the then fashionable
manner of the °Arif Hikmet group, so that what has been
preserved of it is now of little account, having been altogether
eclipsed by the far more original and brilliant work which
the poet produced later on under the influence of the new
learning.

During these nine years when Ziya Bey was employed
at. the Porte and was exercising his poetic talent in the
production of Neo-Persianist verses, he was leading a wild
and gay, not to say dissolute, life. This was perhaps inevitable,
seeing that it was in the taverns and other places of debau-
chery where drinking-parties used to- be held that the young

55

poets of those days made their rendezvous. 'Alas !' cries
Tevfi'q Bey, 'some of those who used to frequent those
rendezvous have since roamed the wastes of madness, l while
others still in their youth have been snatched away by the
hand of death.' Tevffq Bey then mentions as being of the
number of these unhappy ones, whom he never saw, but
whose sad story he heard from their boon-companions, Hafiz
Mushfiq and CAH; while amongst those whom he himself had
met were Ghalib and Halet Beys and Emin Firdevsi. 2 But
whether it was that he possessed a stronger constitution, or
that he had the good sense to temper self-indulgence with
moderation, Ziya Bey, although he associated with such
men as these and shared in their merry-makings and dis-
sipations, escaped the untoward fate by which so many
among them were overtaken.

Yet this same Ziya Bey, who spent his nights in the
tavern carousing with his boon-companions, passed his days
in his office at the Porte, where, owing partly to his self-
reliance and partly to his ambition to outstrip his colleagues,

1 This perhaps refers to the poet Haqqf who went mad.

2 The men whose names Tevfiq Bey mentions here as being among Ziya's
gay companions were mostly journalists connected with the Jeride-i Hawadis,
the well-known Turkish semi-official newspaper. Hafiz Mushfiq was born in
Constantinople in 1221 (1806-7), and is said to have known the Koran by
heart when eight years old. He was in the Civil Service, was for a time
editor of the Jeride, and wrote a volume which he called Mushfiq-name, the
Book of Mushfiq (i. e. of the Compassionate one). cAli Efendi, who was
likewise a native of Constantinople, was also in the Civil Service, and at one
time edited the Jeride. The Ghalib Bey referred to is probably the poet who
is generally known as Lesqofchali Ghalib Bey. Halet Bey was born in 1255
(1837 — 40) and when quite young contributed to the Jeride. He was in
Aleppo when the local official journal Furat, The Euphrates, was started,
whereon he brought out a private paper which he called Ghadfr-ul-Furat,
The Pool of the Euphrates. When he returned to Constantinople he started
a literary magazine called Dolab, The Cupboard. He wrote a life of Fu'ad
Pasha, also a volume of poems entitled Halet-ush-Shebab, The World of
Youth. He died in 1295 (1878).

56

he soon made his way and attracted general attention. His
devil-may-care airs, his dissolute life, his familiarity with
disreputable characters, the satires and lampoons which he
launched against high and low, — all were notorious; but
so keen was his intelligence and so brilliant were his talents
that everything besides was overlooked. His colleagues in
the Chief Secretary's office, when they saw the extraordinary
ease and grace with which he composed in that highly
elaborated and wonderfully involved official style — to write
in which was sore travail to even the oldest of his fellow-
clerks, — were, whether they would or no, constrained to
acknowledge and admire his marvellous ability.

For all this, Ziya made no money by his pen ; his father's
purse had to provide for all, from the clothes upon his
back to the expenses of his nightly revels. ' This, however,
gave but little concern to the young Bey, all of whose
serious efforts were directed to the increase and advancement
of his own culture. The way in which he set about accom-
plishing this may at first sight seem peculiar; but we must
remember how, as Tevffq Bey points out, it was in the
taverns that the more brilliant of the younger literary men
of those days were in the habit of holding their symposia,
and how consequently it was thither he who would share the
pleasure or advantage of their society must go. 'We too',
continues the biographer, 'have our Giimiish-Halqali (Silver-
Ring), our Servili (Cypress-Inn), and our Altun-Uluq (Golden-
Spout), 2 cabarets which are now looked upon as places of
historic interest, even as the Cafe Procope, the Cafe Moliere
or the Chat-Noir in Paris, once the resorts of Moliere,

1 It should be mentioned to Ziya's credit that after he had 'ranged him-
self he set about repaying his father with interest all the money which he
had caused him to disburse.

2 These are the names of taverns frequented by Ziya and his friends.

57

Piron, Voltaire, Diderot, Mrrabeau and other men of letters.'
In one or other of these Constantinople taverns, according
to the season, met the wits and poets of those times, and
while the glasses were going round some one would recite
a ghazel of Hafiz or criticise a couplet of Feyzi, or some
other would declaim a ghazel composed by himself in the
manner of Fuzuli or a few verses from a qasida written
after the fashion of Nefci.

Things went on in this way till the year 1271 (1854 — 5),
when Ziya Bey was, through the influence of Reshid Pasha,
appointed third secretary to the Sultan. Ziya's wonderful
skill in secretarial work, as well as his poetic talent, had
come under the notice of Reshid Pasha and the Sheykh-ul-
Islam cArif Hikmet Bey; and the former, who was then
Grand Vezfr, wishing to promote the interests of so promising
a young man, procured for him the above-mentioned office
in the Imperial household. From the day he entered the
Sultan's palace Ziya began a new life; he felt that he owed
the honourable position in which he found himself neither
to his birth nor to any favouritism, but to his own merit
and talent alone, and he determined that he would do what
in him lay to maintain and increase his fair fame. He there-
fore turned his back on his former life, gave up his Bohemian
companions, and set himself to walk in the straight way as
became a dignified and learned member of so august a
household.

But so sudden and violent a break from habits of long
standing could hardly be effected with absolute impunity;
a kind of mental paralysis seemed to come over the young
man; the Ziya who used to sing 'like a nightingale' amongst
his jovial friends seated on the bare benches of some dingy,
grimy little tavern, moved silent as a mute through the
gilded saloons of the Imperial palace. Edhem Pasha, the

58

then marshal of the Sultan's household, noticed the depres-
sion of Ziya Bey, and strongly urged him to seek relief
from it by turning his attention to the study of French.
The Bey followed this advice, and, devoting all his energies
to this new pursuit, acquired in six months so good a
knowledge of the French language that he was able to
translate into Turkish an historical treatise by Viardot on
the Moors in Spain. This work, the Turkish title of which
is Endelus Tarikhi, The History of Andalusia, is the first
of Ziya's prose productions important from a literary point
of view. Of course, the evidences of the translator's training
are apparent in every sentence. The style has more affinity
with the bureaucratic idiom of the Sublime Porte than with
the simple and graceful manner of the translator's maturer
works. Not even a Ziya Bey could at once master a foreign
language and evolve a new literary style in the brief space
of six months.

For several years Ziya retained his position in the Imperial
household, and during the whole time he worked continuously
at his French studies, translating numerous books, and ever
seeking to make for himself a more and more perfect literary
style, by assimilating and applying those principles which
he recognised as lying at the foundations of the idiom and
the literature that he was studying. There is nothing to
indicate that in so doing Ziya was in any way influenced
by the very similar efforts that were then being made by
Shinasi. The two reformers appear, independently of one
another, to have attacked the same problem with the same
weapons at very nearly the same time, a not unnatural
occurrence under the circumstances, and one which confirms
what has been said as to the inevitableness of the rise of
the Modern School in Ottoman literature at this particular
juncture.

59

Amongst the French works mentioned as having been
translated by Ziya during these years are Moliere's 'Tartufe',
a 'History of the Inquisition', Fenelon's 'Telemaque', and
La Fontaine's 'Fables', the last being rendered into verse.
But as there was little demand for such literature in those
days, these works remained unpublished, and with the
exceptions of the 'Tartufe' * and the 'History of the Inqui-
sition', 2 which were issued shortly after the translator's death,
they appear to have been lost. The translation of Rousseau's
'Emil' is probably later; at least the preface, a part of which
we have just read, is dated 15^ Muharrem 1287 (April 1870),
and was written at Geneva where Ziya was then living in
quasi-exile.

Although so busy with prose, Ziya was not neglecting
poetry. A large number of his lyric poems, including the
best known of all, a Terjfc-bend, were written during his
tenure of office in the Palace. The effects of the author's
European studies are very noticeable in these verses, alike in
the clarity and directness of the thought and in the relative
simplicity and sobriety of the expression. The outlook on life,
too, is Western rather than Eastern, though the external form
and mechanism of the verse remains Oriental throughout.

1 Ziya's translation of the 'Tartufe' is entitled Riyanin Enjami 'The Result
of Hypocrisy', and was issued in 1298 (1881), the year after his death, from
the printing-office of the Waqt newspaper. It is rendered literally, line for
line, in a kind of blank verse without regular rime or metre. The printed
edition begins abruptly in the middle of the sixth scene of the first act.
Perhaps the first few pages of the manuscript were lost.

2 The Inkizisyon Tarikhi or 'History of the Inquisition' was published in
1299 (1882) by Ebu-z-Ziya Tevfiq Bey, who says in a prefatory note that
the translation was made twenty-two years ago, and that on the author's
death his heirs, who were ignorant of its real value, sold the manuscript at
Adana for a quarter mejidiyye (about one shilling), and that he, unwilling
that the public should be deprived of a precious work by so great an author,
bought the manuscript for four hundred times the price at which it had
been sold, and published it.

6o

The story of Ziya's later life cannot be given here in any
detail. The materials out of which to form it have not yet
been published, nor are they likely to be under the present
repressive regime; for the Bey became one of the most
prominent members of the Young Turkey party, no word
concerning which is allowed to issue from the Ottoman press.

Some time after the accession of cAbd-ul-cAziz, which
occurred in 1277 (June 1861), the Bey ceased to be a member
of the Imperial household. This change was in all probability
a result of the hostility which existed between him and cAli
Pasha, whose influence had become all powerful with the
new Sultan. cAli and his colleague Fu'ad Pasha had, as we
have seen, been the rivals of Reshid Pasha and the perse-
cutors of Shinasi, and Ziya bitterly resented the growing
power of the former. He had more than once tried to bring
about the fall of his enemy by representing to Sultan GAbd-
ul-cAziz how cAli was in reality usurping the imperial power,
a proceeding which naturally roused the resentment of the
Pasha, and eventually entailed the dismissal of Ziya from
his position as secretary to the Sultan.

After his removal from the Palace, Ziya was appointed
to a succession of more or less nominal offices; and it was
during this time that he, in conjunction with several of the
better educated and more talented of his younger contempor-
aries, laid the foundations of the Young Turkey party.
These young men, among the most prominent of whom was
Kemal Bey, had begun to realise the unhappy and back-
ward state of their country, and were filled with an over-
mastering desire to do something to bring about a brighter and
better state of things. Their aim was the regeneration of Turkey
and her establishment as one of the great civilised powers
of the world. Among the most important of the means by
which they sought to accomplish this end was an idea, at

6i

first not very clearly defined, of substituting for the absolute
despotism which had hitherto prevailed a constitutional
regime under which the Sultan should rule conjointly with
a parliament duly elected from all the nationalities within
the Empire. The reformers flooded Constantinople and the
provinces with tracts and pamphlets setting forth their views
and drawing attention to the evils of the existing system.
This brought them into collision with Ziya's old enemy, the
then all-powerful Grand Vezir cAli Pasha, who, although
sincerely desirous of the welfare of the country, did not
approve of the revolutionary schemes of the reformers, holding
that such reforms as were made must be compatible with
the principle of absolute monarchy which was in harmony
with the genius of the East. Hoping therefore to check the
new movement and nip in the bud any aspirations after
Freedom, as that word was understood in the West, he
thought to break up the party by banishing under one
pretext or another its leading spirits from the capital and
scattering them in remote provinces. A large number of
suspected persons were thus got rid of in the spring and
summer of 1867.

Ziya was naturally amongst those singled out for banishment ;
and so he received the titular appointment of Governor of
Cyprus, but before he could be shipped off to Famagusta,
where he believed he would be secretly poisoned, he contrived
to elude the authorities and escape to Europe along with
his colleagues Kemal, Nuri and Rif^at Beys, and cAli Sucavi
Efendi. This took place at the beginning of the year 1284,
that is, in the early summer of 1867.

Some at least of the refugees who at this time made
their escape to Europe "had been invited by the Egyptian
Prince, Mustafa Fazil Pasha, to join him in Paris, whither
he had fled from Constantinople some little time before on

62

account of a quarrel between himself and CAH Pasha. Until
June 1866, when the direct succession to the Viceroyalty
was granted by the Sultan, Mustafa Fazil had been the
heir to the viceregal throne, and this alteration of the law,
which resulted in his exclusion from his hereditary rights,
had naturally incensed him against its authors. In order to
carry out his scheme of revenge by attacking the Imperial
government through the press, he desired to have with him
in Europe some able Turkish writers who were opposed
to the Grand Vezir and the system he represented. Hence
his invitation to the leaders of the Young Turkey party.
The Prince was enormously wealthy, and he promised to
maintain as long as they lived those men who came to
Europe at his request, a promise which he soon afterwards
broke, as ere long he made his peace with the Ottoman
court, and, leaving his proteges to shift for themselves as
best they could, returned to Constantinople where he was
reinstated in high favour, - - for all of which he is bitterly
reproached by Ziya in his famous satire called the Zafer-name.

After a time Ziya and his companious found it advisable
to move their camp from Paris to London, which city they
accordingly made their head-quarters. While in the West
they brought out two Turkish newspapers, named respec-
tively, the Mukhbir or 'Correspondent' and the Hurriyyet
or 'Liberty'. ' In these papers, very many copies of which
were smuggled into Turkey, they continued their propaganda
in favour of a limited monarchy and representative govern-
ment; and many of the articles contributed by Kemal and
Ziya were most ably and eloquently written.

From London Ziya went to Geneva, where he was in

1 In 1894 the Hurriyyet was revived in London in the interest of the
Ottoman constitutional party under the editorship of 'Djiwanpire' (Juvan-pir),
i. e. Selim Fari<; Efendi.

63

the spring of 1870, and whence, as we have seen, he dated
the preface to his translation of 'Emil'. About this time the
fugitives who had been pardoned by the Sultan for their
unceremonious departure began to return singly to Constan-
tinople; but Ziya did. not dare to set foot in Turkey so
long as his enemy °Ali Pasha lived. At length, however,
in 1288 (September 1871), the Grand Vezi'r died, whereupon
Ziya adressed to the Sultan a qasida in which, after praising
him in the conventional extravagant and fulsome manner,
he apologises for his flight, which, he says, was exclusively
due to the rancour of an enemy who sought to banish him
to Cyprus in order to kill him there, and humbly craves
the Imperial pardon. Although it is not likely that Ziya's
palinode had much effect on Sultan cAbd-ul-cAziz, his prayer
was granted, and he shortly afterwards received the much-
desired permission to return.

Back in his native country, Ziya was once more enrolled
in the government service, being employed, after the fashion
of the Porte, now in one capacity and now in another. His
leisure was given to the compilation of his great anthology,
the often-mentioned Kharabat or 'Tavern', the publication
of the three volumes of which extended from 1291 (1874 — 5)
to 1292 (1875 — 6).

On the accession of Sultan cAbd-ul-Hamid in Shacban
1293 (August 1876), Ziya Bey was promoted to the rank
of Vezir, and so acquired the title of Pasha, whence it has
been usual to speak of him since then as Ziya Pasha. At
the same time he was nominated governor of Syria, the
suspicious and nervous monarch who now occupied the
throne wishing, perhaps, to get one who had been so
intimately connected with the constitutional party removed
to a safe distance from the capital. Like Kemal, Ziya was
not permitted to stand as a candidate for the Parliament

64

to the creation of which his influence had so greatly con-
tributed. From Syria Ziya Pasha was transferred to Qonya,
and from Qonya to Adana, where he died early in the Latter
Jemazi of 1297 (May 1880), worn with disease and broken-
hearted at what he deemed the failure of his life-work.

Ziya Pasha is described by his friend Ebu-z-Ziya Tevfi'q
Bey as having been a brilliant conversationalist and delightful
companion, gifted with a great command of language, a
ready wit and a keen sense of humour.

Besides the translations from the French already referred
to, Ziya wrote in prose a number of articles and treatises
on various political and social questions. In such of these
as were produced after he had perfected his style, we find
an ease and an absence of visible effort such as Shinasi
never attained. Shinasi set out upon his work as reformer
with greater earnestness of purpose, Ziya with greater bril-
liancy of native talent. The superiority of the purely literary
gift of the latter is beyond question, and should it be asked
how Shinasi and not Ziya has come to be regarded by the
modern writers as the founder of their school, the answer
must be sought in the all-powerful influence of Kemal Bey.
It was the extraordinary literary genius and unvarying
loftiness of purpose of that great writer — by many held
to be the greatest Turkey has ever known — that brought
about the wonderfully swift and complete success 'of the
Modern School; and all Kemal's contemporaries and suc-
cessors have ever been at one in looking up to him as
their master and their greatest glory. Now Kemal was the
disciple of Shinasi, the inspiring influence of whose precept
and example he never lost an opportunity of gratefully
acknowledging. Ziya, on the other hand, became known to
Kemal only later on, and then not as teacher but as fellow-
worker. Kemal is the chief captain of the Moderns, Shinasf

65

was the guide and inspirer of Kemal ; therefore Shinasi, and
not another, is honoured as the founder.

Unlike Shinasi, Ziya was a born poet. His earlier productions,
the verses that he wrote before entering the Imperial house-
hold, were, as has been said, in the current fashion of the
day, that is in the manner of cArif Hikmet and his school.
His old friend Fatin Efendi mentions him with praise in
his Tezkire, but as that work was published in 1271 (1854),
before the poet had well passed his salad days, the notice
it contains is necessarily confined to this immature work.
Fatin however mentions two productions which I have seen
noticed nowhere else; these are a riming Persian-Turkish
vocabulary written as a 'parallel' to Vehbi's Tuhfe, and a
commentary to an Arabic Tuhfe by cAsim Efendi the famous
translator of the Qamus and the Burhan-i Qatic. The biogra-
pher states further that his young friend had written a series
of supplementary articles to the then recently published
'Ottoman Grammar' of Jevdet and Fu'ad Efendis.

The best of Ziya's lyric work was produced between
the years 1271 (1854 — 5), when he became secretary to the
Sultan, and 1284 (1867) when he fled to Europe. The verses
written during this period, after the poet had made some
acquaintance with French literature, are of great interest as
presenting the earliest examples of Turkish poetry produced
under the direct influence of Western culture. In the best
known of all, the very remarkable Terjic-bend which Ziya
wrote in 1276 (1859), the inspiration is wholly Western. It
is the spirit of Western agnosticism that breathes throughout
this poem; it is Western science that has revealed to the
poet those mysteries at which he stands aghast; the attitude
of his mind before the terrible problem faced is not that
of the Muhammedan thinker, nor yet of the dervish mystic,
it is that of the European of the nineteenth century.

5

66

And so in most of the poems written about this time we
can see in one form or another traces of the author's
Occidental studies. In the past the general tendency had
been to consider poetry either as a sort of intellectual play-
thing or as a medium for the expression of transcendental
ideas. Ziya thought to bring it more into harmony with
modern life by employing it, much as he employed prose,
as a vehicle for expressing what he, a man- of the world
and no mystic, regarded as practically the truth. The French
poets had taught him that serious and earnest poetry might
be written without flying off into the regions of mysticism,
that the hopes and fears common to all men, if treated
with sympathy and sincerity, would yield material for the
noblest efforts of genius. Ziya's lyrics, then, differ widely in
purpose from those of most of his contemporaries and prede-
cessors; there is little attempt at prettiness, still less at
transcendentalism ; l his object is to state things as he believes
them to be, and to give voice to his own views regarding
them. In his attempts, however, to avoid the futilities of
the °Arif Hikmets on the one hand and the enigmas of
the Esrar Dedes on the other, he at times stumbles into
yet a third ditch. So great is his respect for common-sense
that sometimes his verses are little else than rather ordinary
prose thrown into metrical form. The language of these
poems is in keeping with their substance, simple and straight-
forward on the whole, with little that is merely decorative,
nothing that is wilfully obscure.

Although the pervading spirit is Western, the imagery
remains Oriental. It is the same with the external form ;
there is no attempt at any innovation in the mechanism of

1 So far as I have seen, it is only in the hymn which opens the preface
to the Kharabdt that there is any trace of the dervish mysticism in Ziya's poetry.

6;

verse. Ziya's Diwan contains nothing but what is quite
orthodox, — qasida and ghazel, terjT and sharqf, all as in
the past. The next step, the introduction into Turkish poetry
of European verse-forms and rime-schemes was reserved for
another and a greater than Ziya.

While inspired by the genius of the West, Ziya's work is
never an imitation of European poetry; he did not attempt
to write French poetry in Turkish words, as did certain of
his successors, who thus unconsciously walked in the footsteps
of those ancestors of theirs whose aim had been to manufacture
Persian poetry out of the same materials. These poems of
Ziya are the expression of a mind which, without ceasing
to be, or seeking to cease to be, essentially Oriental, has
been open to the influences of European culture. And in
this respect they are unique; what has gone before has been
exclusively Eastern, while from that which follows the
Oriental element has been in great part deliberately eliminated.
Ziya's Diwan forms the link between the purely Asiatic work
of the Old School and the Europe-inspired poetry of the
Modern. It might be taken either as the last word of the
former or as the first word of the latter. The qasidas alone
are wholly Eastern, and these form the least important
section of the Diwan, being neither better nor worse than
hundreds of their kind.

When I spoke in a previous chapter of Ziya's poetry
being in an eminent degree typical of the twenty years
between 1859 and 1879, it was more especially this Diwan
that was present in my mind ; for in it more particularly
we feel that the author is struggling to deal with modern
themes, yet can find no means of utterance but that of the
by-gone generations.

No edition of Ziya's lyric poems was published during
his life-time; but in 1298 (1881), a year after his death, a

68

selection of these edited by his brother-in-law Commander
Hamdi Bey was brought out under the title of Eshcar-i
Ziya or 'Poems of Ziya.' It is this selection which I have
spoken of as the 'Diwan' ; but the author has very many
poems not included therein. Some of these are to be found
in his own anthology the Kharabat; but the majority, espe-
cially those that touch on political affairs, have never been
printed and still circulate in manuscript alone.

Among the best known of these prescribed poems is one
which, according to the story, was found among the author's
papers after his death. In form this too is a terjic-bend,
which, like the poet's earlier work of the same class, is pes-
simistic in tone. But here the note is more personal. Ziya
Pasha died in the belief that the great work to which he
had devoted his life and his splendid talents had ended in
hopeless failure. He had worked hard and suffered much in
his country's cause; and now at the end he saw the old
evil Byzantinism again triumphant, and the infant constitution
strangled by despotic hands ; while the champions of liberty,
slain, imprisoned, or, like himself, in virtual exile, were power-
less to strike one blow or raise one cry on behalf of freedom.
And the people — the people for whose sake they had
toiled so hard and borne so much — stood still and did
nothing. Instincts born of centuries of unquestioning sub-
mission to a ruler's will were not to be wholly done away
by a brief propaganda, however earnest and gifted might
be the preachers ; but Ziya, disappointed in his dearest hopes
and racked with suffering physical and mental, thought not
of this, nor had he faith to foresee that the seed which he
had sown would yet ere many years were past bear a rich
and abundant harvest. And so he arose and with almost
his dying breath denounced his people and his country, and
anathematised his own efforts made to save them.

69

'Naught but sorrows on the loyal to this Empire ever wait;
'Sheerest madness is devotion to this People and this State.'

Such is the refrain of what is probably the saddest poem
in the Turkish language.

In many respects the most remarkable of all Ziya's writings
is his famous satire the Zafer-Name. This work stands by
itself in Ottoman literature; there is nothing the least like
it in the past, and as yet no one has attempted to imitate
it. Several of the earlier poets, it is true, wrote what they
were pleased to regard as satires; but the verses of this
class composed by such men as Nefi and Sururf are little
else than strings of grossly abusive epithets, exercises in
vulgar vituperation, the grotesque abominations of which
serve only to disgust the reader with their foul-mouthed
authors. The work of Ziya is very different; the Zafer-Name
is really a satire as that term is understood in modern
Europe. Although it is not quite free from personal allusions,
which are at times in somewhat dubious taste, there is no
trace, however faint, of the outrageous scurrility of the 'Shafts
of Doom'; the poet seeks his purpose either through bitterly
.ironical praise of his victim, or by holding up to ridicule
his pretentious ignorance. Here again the influence of the
West is evident; had Ziya known nothing of French literature,
the Zafer-Name would either never have been written, or
it would have been quite other than it is.

The satire is directed against the political enemies of the
Young Turkey party, who for the most part were also the
personal enemies of the author. While the chief victim is,
of course, the Grand Vezir cAlf Pasha, many of his colleagues
and flatterers, notably Fu'ad Pasha, are incidentally attacked.
The name Zafer-Name or 'Book of Victory', (we might
translate it as 'The Paean',) which is a very common title
in old Turkish and Persian literature for an account, in

70

either prose or verse, of the military triumphs of some great
warrior or monarch, was chosen by Ziya on account of the
irony of its suggestiveness. The poem which he so called
is in form a qasida, and is composed in a strain of the
most exaggerated and bombastic eulogy. Its ostensible object,
and that to which it owes its name, is the celebration of
the Grand Vezir's expedition to Crete in the autumn of 1867
in order to bring to a close the rebellion which had for
some time been devastating that island; but its scope is
really much wider, the whole of the Vezfr's policy being
passed in review, always in the same tone of ridiculously
extravagant laudation.

The satire would have lost much of its point had Ziya
avowedly written it himself; he therefore attributes it to
one of cAli Pasha's warmest partisans, Fazil Pasha the Bosnian,
who, was then mutesarrif or governor of Izmid. In thus
making him the author of this absurd panegyric on his
patron, Ziya deals a by-thrust at the old Bosnian, with
whom he had a crow to pluck. For when the reformers fled
from Constantinople, this Fazil, wishing yet further to ingra-
tiate himself with cAli Pasha, had written some verses on
the subject which, if we are to believe Ziya, so pleased the
infuriated Vezir that he straightway appointed the writer
mutesarrif of Izmid.

But the Zafer-Name qasida by no means completes the
satire; in order to reinforce his attack on cAli Pasha, and at
the same time to wing a shaft against another adversary,
Ziya wrote a takhmis on the qasida, which he attributed to
Khayri Efendi, a retired employe of the quarantine depart-
ment. Even this was not enough; the satirist crowns the
whole by a prose commentary on the qasida thus turned
into a mukhammes, which he fathers on an adversary to
whom he owed a very special grudge, Husni Pasha, cAli's

Marshal of Police. l In this extraordinary production Ziya
pushes home ruthlessly and relentlessly his attack alike on
cAli and Fu'ad Pashas, on Fazil, Khayri, and Husni, as well
as on a host of minor foes.

Fazil, Khayri and Husni had all three dabbled in poetry,
hence the appropriateness of the ascription to them of the
three parts of the mock-eulogy. This ascription was not
made by Ziya with the least intention that it should be
credited; still less was it prompted by any notion of screening
himself, for when he wrote the work he was safe in Europe,
far beyond the reach of any adversary. The threefold
attribution not only enabled him to hold up to ridicule the
three fictitious authors, but heightened the whole effect of
his work by imparting to it an air of verisimilitude which
would otherwise have been lacking.

In conformity with their feigned authorship, qasida, takhmis,
and commentary are all written in the old style, or rather
in the old style travestied. But while the first two, that is
the verse portions of the satire, are presented as the work
of men who, though they may be shameless flatterers and
very mediocre poets, are at least educated, as education was
understood in the school to which they belonged, the prose
commentary, on the other hand, displays its suppositious
author not only as a bare-faced sycophant, but as a ridiculously
pretentious and grossly illiterate clown.

The Qasida consists of sixty-six couplets, which, when the
poem is extended into a mukhammes, give as many five-
line stanzas. The first dozen of these are taken up with the
mock-heroic panegyric on CAH Pasha's doings in Crete.
This is followed by an ironical eulogy of the Grand Vezir's
literary skill, notably as shown in the report which he

1 Zabtiyye Mushiri.

72

presented to the Sultan on his return from the Cretan
expedition. This again leads to a consideration of the Pasha's
other accomplishments, which, in its turn, opens the way
to a review of the whole of cAli"s past policy, more especially
of the various financial arrangements that he made, and of
his dealings with the several foreign and quasi-foreign questions
that arose between 1860 and 1868. References to a number
of personal matters follow, and the poem is wound up, in
imitation of the orthodox usage, with a kind of burlesque
prayer for the continuance of the great man's prosperity and
welfare.

Even cleverer than the verse, and certainly far more
amusing, is the prose commentary. Here Ziya had a much
wider field for the exercise of his talents, and he availed
himself of the opportunity to produce what is probably the
wittiest piece of writing in Turkish literature. It is of con-
siderable length, as Husni Pasha is made to follow the time-
honoured practice of the Eastern commentator, who takes
stanza by stanza, explaining first the individual words in
each, with continual digressions more or less relevant, and
then giving an explanatory paraphrase of the complete verse.
This method of elucidation applied to the sixty-six stanzas
of the mukhammes occupies 125 out of the 135 pages of
which the lithographed edition of the satire consists. It is
therefore impossible to give more than a succinct account of
it here ; but some further idea of certain of its features may
be gained from the portions incorporated in the notes to
the translated extracts from the poem.

Husni Pasha, the nominal author, was, as has been said,
Marshal of Police when the Zafer-Name was written. He had
much to do with the repressive measures adopted by the
Government to check the new political movement, arid was
consequently in exceptionally bad repute with the would-be

73

reformers. He seems to have been a typical official of the
old style, probably without much culture, possibly without
too many scruples; but he can hardly have been so amazingly
ignorant as he is represented, else cAlf Pasha would scarcely
have placed him in so important a position.

In a preface which is prefixed to the commentary proper
Husrtf Pasha is made to say, after a kind of parody on the
usual introductory doxologies, that ever since his childish
days he has been a devoted student of poetry, especially
of the priceless works of cAshiq cOmer and Gevheri, l and
that he has himself composed some little songs and bal-
lads.2 He then goes on in a comically colloquial style to
give a quaintly naive account of his career- as an official
and of the way in which he came to be appointed to his
present position.

'The first instructions,' he proceeds, 'that I received on
being appointed to this honourable office (i. e. the Marshal-
ship of Police) were to take means to prevent the circulation
in Constantinople of papers like the Hurriyyet, the Mukhbir,
and the cUlum 3 published by the pestilent society called
the 'New Turks',4 which had for some time dared to disturb
the peace and repose of our lord cAli Pasha by their seditious
publications. So, putting my trust in God, I tucked up my
trousers 5 and with or without right (may God pardon what

1 The folk-poets mentioned on pp. 46 and 51 supra.

2 In M. Belin's notice of the Turkish books published in Constantinople

in 1289 (1872 — 3) occurs the entry: '^^Ws* ^/e^Ixi.*, Poesies de Husni
pacha, ancien ministre de police.' I have been unable to procure a copy of
this book.

3 The Hurriyyet and Mukhbir have been already mentioned. The cUliim
was a literary and scientific paper edited by Sucavi Efendi.

* -The 'new Turks' i. e. the members of the Young Turkey party.

5 Pachalarini sighamaq 'to tuck up the legs of one's trousers,' is a collo-
quial phrase meaning to prepare to set about some important business.

74

I did amiss!) I imprisoned some of those connected with
the leaders of this society, while some I sent into exile. When
they were being examined, I could not restrain myself for
my anger, and cursed and swore at every one of them like
a street rough. I gave much money to spies and agents whom
I found amongst the Greeks, and multiplied detectives beyond
what was required ; and though in view of the present state
of the treasury this useless expenditure may be deplored,
yet, in accordance with the saying 'necessity maketh lawful -
the forbidden,' ' my heart could grudge nothing, since the
peace of the inspired mind of my bounteous benefactor was
dependent on the accomplishment of this serious business.
Yet the miscreants still found a thousand ways and means
to smuggle their papers into Constantinople; and so my
heart bleeds for that while I have been the object of so
much boundless favour and kindness, I have up till now
been unable to perform this important service which would
be acceptable to His Highness.

'Now the other day the Zafer-Name which my brother 2
Fazil Pasha, the ex-governor of Izmid, has versified upon
the Cretan victory came into my hands. A thousand times
I read it, laying it down and taking it up again, and I was
amazed at its eloquence and beauty of style. Then I saw the
graceful takhmis which Khayri Efendi, the retired quarantine
secretary, has composed on that delightful poem, and I was
so impressed by the pearls of rare words and the lustres of
strange -fancies that it contains that the dungeon of my
desolate heart was filled with the rays of desire and zeal
and enthusiasm. And I said to myself: 'That fool of a Bosniac,

- 5 O . O.* > 5 5 35

1 '"^ ,« Pr •gi-t-M &*£*$ O^jyOojl A well-known Arabic phrase equivalent to

'necessity knows no law.'

2 I. e. my dear friend, or my colleague.

75

Fazil Pasha, showed his devotion to the vezirial throne by
yon qitca he composed when Ziya Bey went to Europe,
and thereby obtained the governorship of Izmid ; Khayri
too, though fit for nothing, while sitting at home with a pension
of 5,000 piastres, praying God for the prosperity of His
Highness the Grand Vezir, gave proof of his claim to clientship
by making a chronogram on the departure of Ziya Bey and
Kemal Bey and Sucavi Efendi ; yet I, who, though unworthy,
have, through the special favour of that lofty-purposed one, l
obtained this rank and this office, and who am, moreover,
amongst the illustrious poets of the age and formerly wrote
a commentary on Ziya Bey's terjic-bend, I sit still, as though
now I could do nothing! What assishness is this!'

And so the Pasha, determined not to be behindhand,
resolves to write a commentary on this poem in praise of
his illustrious patron.

In the commentary on the first few stanzas Ziya's object
is to hold up to ridicule the crass ignorance of the nominal
writer. Thus, whenever any somewhat unusual Arabic or
Persian word occurs, acquaintance with which would imply
some little culture, Husni is supposed to turn up his Qamus
or Burhan, when out of the several meanings shown in the
dictionary he invariably selects a wrong one, so that when
he comes to the paraphrase of the stanza he writes the
most ludicrous nonsense, which has not the slightest resem-
blance to the real meaning. But Ziya soon leaves off this
fooling, persistence in which would have grown wearisome,
and begins to use the commentary as a channel for the
indirect expression of his own views. The language, indeed,
continues uncouth, is sometimes even gross, such as the
real author deemed appropriate for the mouth of the feigned;
things are still put in a whimsical fashion, and laughable

> I. e. CA1( Pasha.

76

blunders yet occur from time to time, but these are only
incidental, and never intrude where they can affect the meaning
of the passage; it is now Ziya himself who is speaking through
the voice • of Husnf. The commentary is a very skilful device
to enable the satirist to extend his attack; in the mukham-
mes, owing to inherent limitations, only cAli and Fu'ad
Pashas and the two fictitious authors are directly assailed,
but in the prose part of the work, where there are no such
limitations, not only is the attack on the two most prominent
victims renewed and driven home, but a number of other
more or less important persons, including the Egyptian
Mustafa Fazil Pasha, are brought under the lash, while
Husni, the tool of the oppressor, is gibbeted for ever as the
type of ignorant and brutal officialdom.

That the chastisement meted out by Ziya in this satire
was on the whole well-deserved may be allowed, but at
the same time it is impossible to deny that he is on occasions
very unfair to CAH Pasha. Apart from the bad taste displayed
in twitting him with his humble origin and his short stature,
it is preposterous to lay to his charge all the misfortunes
that befell the Empire while he was connected with the
government. Ziya Bey knew perfectly well that many of the
unfortunate arrangements to which he alludes were none of
the Vezir's choosing, but that he was bullied into them by
the European ambassadors; and in upbraiding him with
these, the poet only weakens his otherwise powerful satire.

It must, on the other hand, be remembered that if Ziya
sometimes lets his resentment get the better of his judgment,
it was owing to cAli Pasha that he was then an exile, that
cAli Pasha was his bitter personal enemy and the determined
opponent of constitutional government in which, as the author
truly saw, lay the only hope for his country.

The Zafer Name is not to be criticised as poetry ; the

77

greater part of the work is in prose, while what is in verse
is purposely exaggerated to the point of becoming absurd ;
but it is the one great satire in Turkish literature.

The date of the composition of the work is nowhere given;
but a reference in the commentary to Fu'ad Pasha as having
died 'last year' enables us to fix it as 1286 (13 April 1869 —
3 April 1870).

As might be expected, the circulation of the Zafer-Name
is, and always has been, prohibited in Turkey; lithographed
copies are, however, none the less easily procurable.

The last volume of the Kharabat or Tavern, the great
Turkish, Persian and Arabic anthology compiled by Ziya
after his return from Europe, was published just four years
before the true Modern School of Turkish poetry was inau-
gurated by the appearance of Hamid Bey's Sahra. This
work of Ziya marks the last endeavour of the old Asiatic
culture to retain what was left of its ancient supremacy in
Ottoman literature. Never again can the dead past be held
up, as it is here, as the model to which the living present
must conform. But for this final effort all the forces of
re-action are mustered. Side by side with what the anthologist
held to be the most brilliant examples of Turkish poetry
from the Birth-Song of Suleyman Chelebi down to his own
Diwan, these are here presented to the young Ottoman poet,
to evoke his admiring fealty and incite him to emulation,
those famous and glorious masterpieces of the old Arabian
and Persian classics which his fathers had ever regarded as
the topmost pinnacles in the temple of human speech, the
matchless paragons to approach which must be the aim of
every poet. But all was in vain ; 'when comes the true, the
false departs,' ' and this last barrier raised by a once mighty

i Kor'dn xvii, 83: — jJaLJ

78

but now dying spirit fell almost without a struggle before
the destructive criticism of Kemal and the creative genius
of Hamid.

That Ziya the reformer, Ziya the satirist of the Zafer-Name,
should appear as a champion of the moribund past may
seem strange; but it must be borne in mind, firstly that
Ziya had by this time lost much of his old energy, and
secondly that he does not set himself up as a defender of
the Old School of poetry against the New, which latter indeed
was not yet in existence. If Ziya was to make an anthology
at all, it must necessarily be compiled from the works of
the Old School; yet the making of such at this juncture
and the offering of it as a textbook to young poets was in
fact, if not in intention, a defence of the Asiatic School.

The work consists of three volumes, the first of which
was published in 1291 (1874-5), and the remaining two in
the following year. The first volume contains the long and
elaborate preface in mesnevi verse, and the selection of
Qasidas, those in Turkish coming first, arranged in the
alphabetical order of the poets' names, those in Persian fol-
lowing, while those in Arabic come last. The second volume
consists likewise of three parts, Turkish, Persian and Arabic,
each of which is divided into several sections, as follows :
Terkib-Bends and Terjic-Bends (including Mukhammeses and
Museddeses), Qitcas, Rubacis, Ghazels and selected couplets
from such. The third volume contains extracts from famous
Mesnevis, in two parts, Turkish and Persian.

The preface to the Kharabat is very interesting. It opens,
according to old custom, with a hymn to God followed by
one in honour of the Prophet. Then comes the 'Reason of
the Compilation.' This begins with the writer's account of
his early interest in poetry which has already been translated.
After studying the Persian masters he tells us that he turned

79

his attention to the critical examination of the Turkish poets,
all of whom, starting with their protagonist the Chaghatay
Mir cAli Shfr, he found to be imitators of the Iranians.
Next we have a few remarks on the injury done to Turkish
poetry by those early writers having substituted the Perso-
Arabian prosodic system for the native 'finger-counting' or
syllabic metres, and on the relations thus established between
the poetry of the Ottomans and that of the Persians and
Arabs. Ziya then mentions his great desire to be a poet,
and states that though his studies may not have enabled
him to attain this honour, they have at least given him a
critical knowledge of the art. He is now past his forty-fourth
year, 1 and reflecting on the transitoriness of life, he is filled
with longing to leave behind him some memorial which will
preserve his name from oblivion, when he bethinks him of
the story of Qitmir the dog of the Seven Sleepers of Ephesus, 2
and how his name, though he was only a beast, has been
handed with theirs down the ages by reason of his faithful
service to these noble men. Ziya will therefore follow his
example, and do a service to the illustrious poets. When
during the course of his reading he came across any verses
which specially pleased him, it had been his custom to copy
them into an album. He now set to work to arrange this
collection as an ordered anthology. He has preserved, he
says, the old spelling; while as Chaghatay is, so to speak,
the 'mother' of Ottoman Turkish, he has felt bound to grant
it a place. He has passed the poets in review, and criticised
each according to the best of his judgment. He has also
included the best-known works of his contemporaries. He

1 This would give 128.9 or 1290 as the date of the preface to the Kharabat,
allowing Ziya to have been born in 1245.

8 The Seven Sleepers of Ephesus are reckoned as saints by the Muslims ;
they and their dog Qitmir are mentioned in Sura xviii of the Koran.

8o

has inserted in his collection all his favourite pieces; yet
in order to show both merits and faults, he has given examples
of every style. He then bids the reader think how many
books he must have read and how much labour the compi-
lation must have cost him. This section of the preface winds
up thus : 'Since the topers 1 meet therein, I have named
this book the 'Tavern' ; none would have given credit had
I entitled it the 'Mosque', as not many poets frequent
that place.'

In the next section, 'Concerning the Conditions of Poetry
in Turkey,' the author gives a brief account of the develop-
ment of Ottoman poetry as he understood it. He ignores
all the archaic writers and begins with Ahmed Pasha, Nejatf
and Zati, who, he says, laid the foundations of Turkish
literature. Although the matter of these early poets is good,
their language is uncouth, and owing to the changes that
have taken place, their idiom is only with difficulty intel-
legible nowadays. The advancement of the language was
much assisted by the encouragement which Sultans Selim I
and Suleyman I gave to the poets, notably to Baqi, who,
although obsolete words still occur in his verses, may justly
be entitled the first reformer of the language. After his
time the literary idiom became more thoroughly Persianised,
chiefly through the influence of Neri and Nabi, the result
being that it grew to be the most copious in the world. 3
Sabit and Sami, however, introduced a number of prosodial
solecisms, which, being adopted by Raghib and cAsim, became
the rule for subsequent poets.

The section which follows deals with the necessary quali-

1 The old poets were fond of speaking of themselves as 'topers.'
2

3 Perhaps this is true; during the seventeenth century, at any rate, every
word in the Persian and Arabic dictionaries was a possible Ottoman word.

fications of the Poet. ' Two things are needful before a man
can be a poet, of which the first is natural genius, the
second culture. The first is the gift of God, for unless a
man is born a poet, he can never become one : yet native
talent, however great, is insufficient without diligent study
and application. The typical poet is described as a man of
free and easy temper, fond of pleasure, not over scrupulous
in his religious duties, nor (except in his verses) particularly
subservient to the great. He ought, we are told, to be neither
rich nor poor. The reader is counselled to throw aside prejudice
and learn the languages of Europe, as one cannot otherwise
become a perfect poet. For in the poetry of these languages
there is another eloquence, by which 'the mirror of thy
heart will be polished and the strength of thy soul doubled.'
At the same time one must not copy this to the extent of
losing one's own nationality; East and West are essentially
different, and it is not good to destroy one's individuality.
The poets of the West worship 'the Muses', and write very
artistic dramas. These, especially when played by good actors,
are very powerful ; but it is a mistake to imagine that they
are all lessons in morals, for though one in a hundred may be so,
with the remaining ninety and nine it is otherwise. Poetry,
continues Ziya, is the flower of speech; and it is because
royal edicts have not always sounded sweet that kings have
been wont to regard poets with favour. 2 It is, moreover, by the
words of poets that the names of monarchs are saved from
oblivion : who would ever mention the Atabek 3 but for Sacdf ?
It is Jami and Newa'i who have preserved the fame of

2 That the poets by praising the kings in their verses may gain for these
rulers the admiration of the people.

3 The Atabek Abu Bakr ibn Sacd ibn Zangi, the prince of Shiraz to whom
Sacdi dedicated his immortal (julistan.

6

82

Huseyn Bayqara. The words of true poetry are eternal ; the
shifts and changes of time cannot destroy them. Whosoever
can utter such words is an emperor in the realms of culture;
his diwan will abide till the end of time; and while his
enemies will pass away and be forgotten, his name and fame
will endure for ever, - - and in this lies his revenge.

In the succeeding section, 'On the Characteristics of the
Ottoman Poets,' l Ziya passes in review a considerable number
of the more important of his predecessors, devoting a few
lines to the criticism of each in turn. As almost all these
criticisms have already been discussed when dealing with
the several poets to whom they refer, it is unnecessary in
this place to do more than remark that it is hard to imagine
by what principle Ziya was guided when deciding whom to
mention. The critical remarks are prefaced by a few lines
in which we are told that those who have studied the
subject divide Turkish poetry into three periods : the Early,
which ends with Baqi (beginning presumably with Ahmed,
Nejati and Zati, whom a previous section describes as having
laid the foundations); the Middle, which goes down to Nabi;
and the Later, extending to the writer's own time. We are
further informed that during .the first and second of these
periods poetry suffered no deterioration; but that during
the third, poets have become rare.

This section is followed by two others similar in character,
but of less extent, dealing respectively with the Persian and
Arabian poets.

The preface to the Kharabat is brought to a conclusion
by an epilogue in which Ziya, after saying that his collection
does, as it were, prefigure the Judgment Day, the poets of
many lands and ages being gathered together to receive

83

sentence according to their works, offers his anthology as a
guide to aspirant poets and as a souvenir to the 'men of
heart.' He then seeks to disarm adverse criticism by reminding
the would-be caviller that poems which appear trivial to
him may be dear to others, that the world is not confined
to him alone, and that a single couplet which appeals to a
man, or which meets his case, is of more value to him than
a whole diwan. Again, the present collection is but a
compendium, it does not profess to contain everything that
is good; 'I plunged into an ocean full of jewels, I took just
as many as I was able, the sea is still brimful.' And last
of all the compiler claims indulgence on the score of his
failing health. 'When the body no longer enjoys health the
mind cannot remain unaffected; when I made this book my
body was racked with pain and my heart was full of anguish;
all my days have passed in troubles, and suffering has been
the fruit that I have gathered ; I have written as I could,
well or ill; is not the plight of the sick man known? I trust,
therefore, that the courteous and refined will hold my excuse
worthy of acceptance.'

These excuses and entreaties of Ziya availed but little
with the most illustrious of his whilom colleagues. The first
volume of the Kharabat was published in Shacban 1291
(Sept. — Oct. 1874); before the year was out Kemal Bey had
penned and sent to the compiler, from Famagusta in Cyprus,
where he was then involuntarily residing as nominal governor,
an attack upon the book, which for bitterness of tone is
scarcely inferior to the Zafer-Name itself. Ziya had indeed
laid himself open to criticism; he was not much of a critic
— nothing where Kemal came ; — and his selection of poems
is no doubt a long way from being the best that could
be made; his preface, moreover, is crude and ill-digested,
often inconsequent, sometimes self-contradictory; but all this

84

is insufficient to account for the acrimony of the attack.

The real motive of this violent onslaught of Kemal was
threefold. In the first place, he held — and held rightly -
that at this time of day a man of learning and a professed
reformer like Ziya had no business to set up as models of
literary excellence many of the pieces included in theKharabat.
In the second place, the critic, ever a sturdy defender of
the national cause, was disgusted at the sycophantic poems
which, since his return from Europe, Ziya had been in the
habit of addressing to Sultan GAbd-ul-cAziz, and of which
several are printed in his collection. In the third place, Kemal
felt it as a personal slight that, whilst all the other contempo-
rary poets — including the compiler himself - - were largely
quoted, he was represented only by three rather feeble
juvenile couplets, although he had, as Ziya knew perfectly
well, written a great number of poems, many of which were
of high merit. Whatever may have been the reason for this
shabby treatment of an old fellow-worker, whether Ziya
was jealous of his friend's greater poetic gift, or whether,
as is more likely, he dreaded offending the Palace by quoting
one who was anything but a persona grata, certain it is
that Kemal took the matter to heart, and did not hesitate
to avail himself of the opportunity which a criticism of the
book offered to take revenge for what was to him an unmerited
personal affront.

Under such circumstances strict fairness is not to be looked
for; none the less, along with much that is beside the mark,
being obviously written with the deliberate intention to wound,
there is in this review a great deal of pure literary criticism
which is extremely valuable and suggestive. The literary
instinct in Kemal was too true and too strong to permit of his
writing anything^ that had not in some degree a real and
enduring value; and while we cannot but think it would

85

have been better for the author's fair fame had he magna-
nimously ignored an old ally's discourtesy, it is neverthe-
less true that had this review not been written, Turkish
literature would have been the poorer by one of its best
and most remarkable essays in criticism.

On the appearance of the second volume in the following
year, Kemal wrote on it another similar review.

I have been assured by Turks who were personally
acquainted with both Kemal Bey and Ziya Pasha that not-
withstanding the unpleasantness of this incident the two
poets remained good friends down to the death of the latter.
So long as Ziya lived these letters remained unpublished,
but in 1298 (1881), a year or so after his death, they were
printed in Ebu-z-Ziya's Magazine, the first under the title
of Takhnb-i Kharabat 'The Demolition of the Tavern,' the
second under that of Tacqib 'The Pursuit.' '

In spite of all the strictures of Kemal Bey, the Kharabat
is an extremely useful book. It is unquestionably the best
anthology of old Turkish poetry in existence; and in its
three volumes it presents a fairly adequate picture of the
achievements of the Asiatic School. No doubt every reader
thinks with Kemal that he could improve the selection by
omitting this and inserting that; but such is the common
lot of all anthologies. A graver drawback is the evident
haste and lack of care with which the preface was written;
this, which has led to several inconsistencies, seriously impairs
the value of a piece of work which, for all its faults, is yet

1 The Takhrib runs through six consecutive numbers of the Mejmuca-i
Ebu-z-Ziya, beginning with No. 19 in the Second Volume, the issue for 15
Jemazi-ul-Akhir 1298. The Tacqib begins in No. 30 in the Third Volume —
that for 15 Rebic-ul-Evvel 1300 -- and runs on to No. 36. Both articles
were afterwards (in 1303) published separately by Ebu-z-Ziya Tevfiq Bey
among the volumes of his 'Library' (Kutub-Khane-i Ebu-z-Ziya).

86

full of interest. But here the state of the author's health
may be pleaded in extenuation.

Less easy to forgive is the egotism which has led the
compiler to insert among his selections page after page from
his own diwan, and that to so disproportionate an extent
that he holds a position of exceptional prominence in a col-
lection where the canons of taste should have ruled precisely
the reverse. It might perhaps be urged in excuse that, no
edition of his poems having at that time been published,
the author was naturally anxious to ensure for his favourite
verses such immortality as he could. But here his case was
in no wise different from that of many - probably of
most — of his contemporaries, including Kemal Bey him-
self. From the beginning it had always been the exception,
rather than the rule, for a Turkish poet to collect his own
diwan, or even to see it collected during his lifetime. It
was much more usual to defer the collecting and arranging
of a poet's works until after his death, when the task generally
devolved upon some enthusiastic disciple or admiring friend, —
of which practice we have seen many examples in the course
of this History.

Brave and earnest, talented and industrious, Ziya rendered
signal and enduring service alike to the cause of progress
and to the new learning. But he was lacking in stamina;
if he did not fall, he at least grew faint in the heat of battle.
The years of exile wrecked his health and broke his spirit.
Poor Ziya, he had overestimated the strength that was in
him ! Yet but for him, the literary revolution had not been
the swift success it was; while had he only been the leader,
it would have died, a mere flash in the pan.

Ziya's famous Terjic-Bend consists of twelve stanzas, ten
of which are here translated ; the remaining two are omitted
as they are somewhat commonplace and tend to detract

from the effect of the poem. The refrain is an ancient Arabic
couplet here used by the poet as a sort of commentary on
his own reflections, in fearful submission, in bewildered con-
sternation, or in bitter irony, — as the reader will. Since
Ziya's employment of it, this distich has become a household
word among the Turks.

Terjic-Bend [468].

How passing strange a school this workshop of creation shows!
Its every fabric doth some script of the unknown expose.
The whirling heaven is a mill whose yield is agony ;
Bewildered man is e'en the grain it grinds the while it goes. '
Like to a demon fierce and fell its offspring it devours :
How strange a nest doth this old hostelry of earth disclose !
If one should heedful scan the shows of all existent things,
Behold a dream, a phantasy, a tale of joys and woes.
All things soever in the world are borne towards an end ;
Spring into autumn glides, and summer's heat to winter's snows.
Belike 'tis man will never win Eternal Truth unto 5
All faiths and creeds appear to reason vague and futile shows.
O wherefore, Lord, is all this bitter stress and strife of pain,
The while a crust of bread is all the need man really knows ?
There is no buckler underneath yon dome of turquoise hue;2
Each atom is the butt 'gainst which fierce Fate his arrows throws.
The scheme of the Everlasting Will is working out its end;
But means are all the seeming good and ill that e'er arose.
All things existent are the workings of some mighty Power;
No circlings of the Heaven's wheel, no tricks of Fortune, those.

lGlory to Him before whose work all intellect is dazed!

'Glory to Him before whose might the wisest stand amazed!'

With spheres beyond all reckoning the boundless sky is dight,
Compared to which this earth were scarce an atom in our sight.

1 As Tevfiq Bey points out, the figure in this couplet recalls the incident
with his lala which first directed the author's childish thoughts to poetry.

2 The sky.

88

A thousand blazing suns are there, a myriad shining moons,

A hundred thousand stars, and many a wandering planet bright.

Each sun with its own satellites is journeying on its road,

Whilst other satellites in turn attend each satellite.

Each sun a special virtue o'er its own dependents sheds,

While ever hidden from its feres is each dependent's plight.

Around its centre every system ceaselessly revolves,

In its own orbit every sphere Eternal Grace doth sight.

Myriad existences are scattered through each system vast,

In every spacious sphere a thousand worlds ' are brought to light.

Each several being for a thousand beings is the source;

Each several world suggests a myriad other worlds forthright.

In every atom lies a virtue special to itself,

In every frame according to its nature is the spright.

The changing seasons and the years are different in each world;

Nay, every land a different reckoning of time doth cite.

In brief, this boundless ocean is an ocean that doth lead

On every side into the dizzy whirlpool of affright.

'Glory to Him before whose work all intellect is dazed !

'Glory to Him before whose might the wisest stand amazed !'

This mighty mote of earth's a mote on such wise fashioned

That separate therefrom not any mote may fix its stead.

A fiery ball it is whose heart is scorching lambent flame,

Whose crust is scarred with many a river-course and ocean-bed.

Its crust, if thou compare it with that heart of raging fire,

Is even as the vines that over dome or cupole spread.

This crust it is that night and day for every living thing

Provideth all that needful is and yieldeth daily bread.

What time the fiery subterranean dragon breatheth forth,

The burning mountains, showering flame, make earth to quake for dread.

Even as by a shade of glass a lamp is circled round,

By limpid air this giant mote is all encompassed.

From off that world-embracing board it is that every day

All creatures that have breath, whate'er their rank or power, are fed.

This dot it is that marketh off the left hand from the right;

1 By 'worlds' is meant 'Kingdoms' of natural objects, such as plants, animals
and so on.

89

From hence the intellect sets out where'er its flight is sped.

Here each existent atom tasteth life's hilarity,

Here each created thing must drain the draught that dooms it dead.

All creatures lie, reposing calm upon the couch of ease,

Upon a burning globe they sleep sans fear, sans thought, sans dread.

'Glory to Him before whose work all intellect is dazed!

'Glory to Him before whose might the wisest stand amazed !'

The lion's cruel fangs do rend the screaming fawn, their prey ;

The fierce and ravening wolf devours the sheep, ah ! welaway !

The fly, though guiltless, yet becomes the hungry spider's meal;

E'en so the royal falcon doth the harmless pigeon slay 5

The tortoise all defenceless must the eagle's victim fall;

And with the helpless frog the snake his hunger doth allay ;

The chicken, though he doth no wrong, is mangled by the kite;

The mouse, although he sins not, by the cat is torn in tway ;

The bitter eager hawk likewise the hapless sparrow kills;

The buzzard's cruel talons too the blameless pheasant flay ;

The bird, though swift of wing, becomes the grovelling serpent's meal ;

The fish that swims the sea becomes the fowl of heaven's prey ;

'Tis greed of pearls that handeth o'er the diver to the shark ;

'Tis lust of grain that doth the partridge to the snare betray ;

'Tis for the pearl anear its heart the oyster riven is;

'Tis for its song the nightingale imprisoned pines away;

His castor 'tis that brings about the luckless beaver's doom;

His fur it is that doth the sable unto death bewray.

The universal law is this: — The strong shall slay the weak.

On earth, in air, in sea this hideous carnage rageth aye.

'Glory to Him before whose work all intellect is dazed !

'Glory to Him before whose might the wisest stand amazed!'

At times the sun, at times a star, yea, e'en at times a stone

Hath been the trusted god fore which a race has fallen prone.

Now to the calf, ' and now to fire, Ormuzd and Ahriman, 2

And now to darkness, now to light, have worship's rites been shown.

1 Referring to the worship of the golden calf by the Jews.

2 Ormuzd and Ahriman, the Principles of Good and Evil with the
Zoroastrians.

90

Of old time beauty, wisdom, love were all as gods revered ; '

For many a year in every land were idols served alone.

At length the season came wherein God's Unity was learned,

But e'en through that a thousand strifes, disputes and feuds were sown.

The mind now thought Creator and Created one, now two,

Believed now endless difference, now final union.

Some held the Substance manifold, the Attributes as one,

Then in one Origin did many an origin depone.

Each one desires to shape a God conformable unto

Those thoughts and aspirations which in truth are all his own.

As different as mind and matter each from other is,

So different the varied faiths and creeds the world hath known.

How passing strange that every folk holds others' creeds in scorn,

And deems the way of righteousness belongs to it alone,

While yet with all this difference the aim of every sect

Is but with true devotion one Creator's rule to own !

'Glory to Him before whose work all intellect is dazed!

'Glory to Him before whose might the wisest stand amazed!'

The roses smile, the nightingale breathes out his life in sighs,

His fee is all the leech's thought the while the sick man dies.

The corpse of him who riches had is e'en as carrion,

Like vultures are the lavers and the heirs with greedy eyes.

Upon the couch of luxury the city lord reclines,

The stranger starves within the dust of scorn in woful guise.

The smiling taper sheddeth radiance o'er the joyous feast,

Amidst its flame, with crippled wing, the moth unheeded dies.

Garlic and onion freely smile like tulip or narcisse,

While prisoned close in narrow vial sweetest perfume lies.

The sordid fool reposeth glad on cushions of delight,

While in the stoke-hole of contempt croucheth the good and wise.

Earthly prosperity is oft the lot of ignorance,

What time the world a crust for wisdom's evening-meal denies.

The banquet of society receives the false and vile,

The spirit of the world doth oft the true and leal despise.

The gifted poet many a time becomes the jest of fools,

1 As by the ancient Greeks.

The wise and learned many a time the idiot's mirth supplies.
The feeble and opprest must often want for daily bread
What while a cruel tyrant's deeds to fame and glory rise.

'Glory to Him before whose work all intellect is dazed !

'Glory to Him before whose might the wisest stand amazed!'

O Lord, how comes it every man of learning here below

Must through the curse of knowledge ever rest and peace forego?

0 Lord, why is it that with every wise man here on earth
The measure of his gifts is still the measure of his woe?

His peace of mind is gone, whatever side he turn his glance;

His understanding is abased, where'er his thoughts may go.

With knowledge as the only weight for understanding's scales

Is't possible the utmost truth of things to weigh and know ?

Thus impotent may any vision ever win to see

The final verity of all the things and haps that show?

And then, as though the burden of this sorrow were too light,

From fools' o'erbearing tyranny in blood his vitals flow.

1 know not ; is it ordered in the canon of the world
That ever upon earth the brutish folk shall prosper so?

Since e'er the world hath been the world this rule hath still prevailed,
Before the vilest lout the man of heart is humbled low.
The dullard prosperous and courted lifts on high his head
Contemned and destitute the sage must ever humbly bow.
Fair Fortune doth caress the fool, crowning his every hope,
While fickle Fate the wise and good to beggary doth throw. '

'Glory to Him before whose work all intellect is dazed!

'Glory to Him before whose might the wisest stand amazed!'

The Father of Mankind was cast from Eden's happy plain ;

As place of trial for Abraham his offspring's neck was ta'en ;

The dole of separation from his son made Jacob weep ;

The saintly Joseph's biding-place was e'en the well of bane ;

Ailments and aches of frame and limb made Job to groan full sore ;

1 These five last couplets have a peculiar appropriateness in the East, where
not unfrequently those in authority are both ignorant and overbearing.

92

And Zacharias to the saw must needs his head constrain;1
John the Apostle2 was beheaded by fell tyranny;
Jesus the Fatherless endured full much of grief and pain ;
At Ta'if were the Prophet's shoon to ruby turned,3 and then
Yon lustrous pearls were on the Day of Uhud broke atwain ; 4
For hunger's pangs he bound the stone fast to his blessed waist, s
Full little recked the Lord of Humankind of wordly gain ; 6
Poisoned, from hence unto the Other World set forth the Leal ; 7

1 According to the Muhammedan legend, Herod, when he had determined
to slay John, was fearful lest some evil should overtake him through the
prayers of his victim's father the saintly Zacharias. He therefore determined
to murder the old man before slaying his son. Zacharias, becoming aware of this
purpose, fled, and while on his way., saw a tree the trunk of which was split
open as if to offer him a hiding-place. He concealed himself therein, whereon
the trunk closed upon him, but a corner of his robe remained hanging out.
Herod's emissaries passing by met an old man who, having enquired their
errand, told them that he whom they sought was concealed in the tree,
showing them the corner of the robe that was hanging out. At the instigation
of this old man — who was Satan in disguise — they got a great saw and
cut longwise down through the trunk of the tree, so that the saint was
cloven in two from the crown downwards.

2 John the Baptist is referred to.

3 At Ta'if the Prophet Muhammed was stoned by some heathen and wounded in
the legs, so that they were stained with the blood which ran down over his feet.

* At Uhud the Prophet was struck on the mouth by a stone thrown by
Ibn-Abi-Waqqas, and two of his front teeth were broken.

5 Referring to the hardships the Prophet underwent during his wanderings.
In a former note (vol. iii, p. 56, n. i) the custom of tying a stone against the
stomach to repel hunger has been already spoken of. The poet Samf hints
at this practice in the following rather pretty little conceit on a qibla-name
(for qibla-numa), as the Turks call a particular kind of compass arranged to
point out the direction of Mekka ; the compass itself is here likened to a
pilgrim-lover seeking with fear and trembling the dwelling of his loved one,
the needle being his staff; and the china face on which the directions are
marked, his 'contentment stone.'

.- . L<r

'Stone against its middle bounden, and with iron staff in hand,
'Trembling sore, the compass ever seeketh out the Loved One's land.'

There is also a proverb, <^^^f u*Ub »j£}^ QtAftX>^ 'for hunger he
has bound the stone against his navel.

8 Referring to the Prophet's simple life.

* Es-Siddiq 'the Leal' was the title bestowed by the Prophet on his father-

93

And by the sword of doom at last was martyred cOmar slain 5 t
And martyrdom befell him too who ordered the Koran ; 2
The Blessed Hayder sank at last beneath the blade profane;3
And Hasan, poisoned, passed away to Paradise above ; *
And foully murdered was the Monarch of the martyr-train. 5
In whomsoe'er the love of the Divine doth master all,
To him in that same fashion woe and anguish still pertain.

'Glory to Him before whose work all intellect is dazed!

'Glory to Him before whose might the wisest stand amazed!'

Who made the human race this woful impotence to bear ?
Who raised that race on high above all worlds exalted fair?
Who makes the devil and the flesh the instruments of sin ?
Who casteth into hell all those that lust doth overbear ?
Who drove Mansur into the region of 'I am the Truth' ?
Who gave the Holy Law the right to slay him then and there ? 6
Who made the wine unlawful and of bitter taste the while?
Who taught Jemshid the bowl and heady potion to prepare ? 7
Who made the Jew deny the miracles of Heavenly Truth ?
Who breathed the Messiah into Mary debonair?

in-law Ebu Bekr, who became his immediate successor in the government of
the Faithful. According to one tradition, he died of the effects of poison
administered a year before by some Jews.

1 °Omar, Ebu Bekr's successor, was assassinated by a Persian slave.

2 cOsman (in Arabic, cUthman,) was the Prophet's son-in-law and cOmar's
successor. He was murdered by a band of conspirators in his eighty-second
year. It was he who made the final revision of the Koran.

3 Hayder, more often called cAli, another son-in-law of the Prophet, and
cOsman's successor, was killed with a poisoned sword by Ibn Muljem. Ebu
Bekr, cOmar, cOsman and cAli, the first four Caliphs, are collectively called
the Khulefa-yi Rashidin or 'Right-guided Caliphs.'

* Hasan, the son of cAlf, was poisoned in Medina by his wife Jacda at
the instigation of Mucawiya, the usurping Caliph and founder of the Umayyad,
dynasty who had promised to marry her to his son Yezid.

8 That is Huseyn, cAli's other son, and the chief of the martyrs of Kerbela.

6 Mansur, (properly Huseyn ibn Mansiir, called el-Hallaj, the Wool-carder)
the oft-mentioned martyr of the mystics, put to death by the decree of the
culema, the official interpreters of the Holy Law.

1 Jemshid, one of the ancient legendary Persian Kings, who is reputed
to have discovered the art of making wine.

94

Who gave Sufydn > and Jacda,2 Ibn Muljem,3 aye, and Shimr*
The hardihood the foullest of all infamies to dare?
Who sent Nasir-ud-Dfn of Tiis to counsel Huldgii?
Who caused Mustacsim all his trust with Ibn cAlqam to share ? 5
Who makes the sick man stand in need of physic and of drug?
Who makes the balm remedial its healing virtue wear?
From whom is it the bee hath learned the geometric art?
Who is it that hath taught the nightingale his plaintive air?
Who is it round this Work-shop draws the veil of mystery ?
Who is it that inspireth man to search this everywhere?

'Glory to Him before whose work all intellect is dazed!

'Glory to Him before whose might the wisest stand amazed!'

He changeth morn to even and He turneth night to day;

He maketh summer winter and He maketh autumn May.

From the death-throe He bringeth life, He makes the dead to live;

He turns the clay to man, He turns the body back to clay.

For Abraham His might transformed the Fire into the Light; 6

To Moses did His wisdom high the Light as Fire display. 7

1 Ebu Sufyan, though he eventually embraced Isldm, was for long among
the most determined of the Prophet's opponents.

2 Jacda, Hasan's treacherous wife and murderess.

3 Ibn Muljem, the murderer of cAli.

4 Shimr, a commander in Yezid's army which defeated Huseyn at Kerbela,
and the reputed slayer of the martyr Tmam.

8 Nasir-ud-Din of Tiis, a very famous philosopher and astronomer, was at-
tached to the service of Hulagu the Mongol conqueror, whom he urged to
march against Baghdad. Ibn cAlqam (properly Ibnu'l-cAlqami), the treacherous
vezir of el-Mustacsim billah, the last Caliph of the house of cAbb£s, was the
means of admitting into Baghdad the Mongols, who thereupon murdered the
Caliph, massacred the people, and laid the city in ruins. All these historical
allusions are of course familiar to every educated Muslim.

6 Referring to the legend according to which Nimrod cast Abraham into
a huge blazing furnace for blaspheming his divinity, whereupon God sent the
Angel Gabriel who changed for Abraham the fire into a garden of flowers.
The story is practically the same as that of Shadrach, Meshach and Abed-
nego in the Book of Daniel.

7 In the Burning Bush. With the mystics the terms Fire and Light are
used to typify respectively the Awfulness and the Beauty of the Divinity.

95

Showing the Leyla-beauty Shirin-sweet before his eyes,

For dole of love He made Ferhad Mejiin-distracted stray.

He makes a heart bereft of peace for long through some desire;

For some fond hope He makes a soul for years to thole dismay.

He overthrows a kingdom for some greedy tyrant's sake;

He casts through some intriguer a whole nation in deray.

He fosters in all luxury a body many a year,

And then at last He yields it to the clutch of death as prey.

He maketh one a treasure-hoard of knowledge year on year,

And in the dust sepulchral at the end He doth him lay.

Ziya, the sage is he who doth his helplessness confess,

And taketh warning by the things that pass before him aye.

Throughout His Kingdom ever rules the Truth 'eDen as He will' :

The universe, e'en as He please, He makes or doth away.

'Glory to Him before whose work all intellect is dazed !

'Glory to Him before whose might the wisest stand amazed!'

The following little ballad was written by Ziya in imitation
of the Turkis or folk-songs; the curious inconsequence, the
lack of apparent connection between the lines even of a
single stanza, is characteristic of the type.

Turki [469].

The sun is sinking, and the evening-dusk is falling now,
And from the vale the shepherd-lad is piping soft and low.
May He who made thee keep the safe, for very young art thou.
Come, join the flock, my little lamb, the wolf might seize on thee :
Parted at last from thy dear love, my little one, thou'lt be.

Since that the Lord hath made of me thy slave for aye and aye,
Where'er thou treadest it were meet my face and eyes I lay.
Be not deceived by rivals' craft, but heed the words I say.

Come, join the flock, my little lamb, the wolf might seize on thee
Parted at last from thy dear love, my little one, thou'lt be.

The mist wraps all the mountain round, the rival can't be seen;
One may not win unto one's love, the hunter 's laid his gin.

96

Wine is not drunk in company of faithless friend, I ween.

Come, join the flock, my little lamb, the wolf might seize on thee :
Parted at last from thy dear love, my little one, thou'lt be.

Of the sixty-six stanzas of the Zafer-Name I have trans-
lated thirty-three. These thirty-three have been selected as
being either characteristic or interesting; and, taken as a
whole, they give a fairly adequate idea of the poem.

From the Zafer-Name [470].

Lo! what a royal triumph! glorious! splendid! of high degree!

Lo! what a joyous conquest! lo! what a banner of victory!

'Twere meet that Zal and Rustem ' cry in Heaven, as they wondering see : —

'God bless us all ! what a meteor bright of loftiest radiancy !

'God save us all! what a wondrous triumph crowned by Fortune free!'

Here is the history of the past, if of argument there's need;2
The fights that have been fought on earth are many and many indeed;
But thus say men below, with angels bright above agreed: —
'The truth is this, that never since the spheres began to speed
'Hath any ever won so brave a victory to see !'

In dread looked the earth to the sky, the sky looked to earth in dismay;
And each in its terror sought some place where to hide away ;
The peoples of earth and sky wailed and cried in dire affray;
The welkin shook with the shouts: 'God grant him to live for aye!'
And quaked the earth with the cries: 'Exalted on high be he!'

Let us search all records through since history hath begun,
E'en from the furthest East to where sinks the westering sun.
Heroes and conquerors bold have arisen — many an one, —
But ne'er to a triumph grand like to this hath any won,
Iskender nor Huldgu, Hannibal nor Caesar, nay !

1 Zal and Rustem, the legendary Persian heroes.

2 I. e. If the greatness of cAli Pasha's victory over the Cretan rebels be
questioned, we appeal to history to show a more brilliant triumph.

97

Waving on Candia's towers, his flag triumphant flew ;
And the charm of the words he wrote * did Europe's heart subdue.
To save the State in sooth was all that he held in view;
The might of his sword and pen hath conquered Crete anew
Although that its folk were bent on independency.

'If the aim and purpose be but to rule the State aright,
'Such number of lands and towns will all endeavour blight.'
Himself did invent that rule illumed with wisdom's light.*
He freed the State in sooth from a passing parlous plight;
Elsewise were affairs to-day in a sad perplexity.

1 cAli Pasha's official notes promising reforms, etc.

8 CAH Pasha maintained, not without some truth, that much of the difficulty
of governing the Ottoman Empire arose from the number and diversity of
its subject races ; and in order to remove, or at least alleviate, this difficulty
he was in favour of granting a species of home-rule to certain districts where
one or other of those subject races was in a large numerical preponderance.
This was a scheme for which much might have been said, but it was hardly
likely to commend itself to a Turkish patriot zealous of maintaining the
supremacy of his people. In the following passage from the Commentary the
idea and its originator are both turned into ridicule by Ziya who here for
the first (but by no means the last) time makes Husni Pasha's fictitious work
an instrument for the expression of his own political views : 'In the per-
spicacious opinion of our lord °Ali Pasha the absence of good administration
throughout the Sublime Empire is due solely to the extent of its territories
and to the want of cohesion amongst these. Thus if a number of districts were
cut off and formed into compact governments, like the Kingdom of Greece,
the administration would in the future certainly be improved. Now this
sagacious suggestion is of the inventions of that Fountain-head of Perfections,
and none before him ever uttered it. And by this sage scheme it is that
Crete has been placed under a special government, and the Empire relieved
from that trouble. Although such diversities and the symptoms of bad
administration may still be seen in the Principalities (Walachia and Moldavia),
in Servia, in Montenegro, in Egypt, in Arabia and in Bulgaria, it is beyond
doubt that, through the lofty zeal of His Highness, these troubles also will
shortly be removed from the Empire.

"What sorrow for the nation's bulwarks buttressed by thy like?"
This Persian hemistich which Ziyd makes Husni quote may be read either
as a question or as an exclamation.

£

98

While safe and snug was his home in the midst of his maidens fair,
And while with his servants' jests his nights enlivened were,1
Unbidden did he all such delight and peace forswear;
He chose this hard campaign in the winter-tide to share,2
While never an one had wished of him to be rid or free.

There were vessels twenty-and-five his high commands to obey;
He took one Greekish steamer, the fruit of a year's essay. 3
Although he ne'er had studied things naval till that day,
He wrought that on the squadron nor slight nor stigma lay ;
Full worthy he an admiral of the English fleet to be.*

When forth to that bitter war did this valiant champion go,

The very thought of his sword made the paynim hordes bow low.

1 Ziya here takes the opportunity to deal a blow at some of his opponents,
notably at his old patron Mustafa Fazil Pasha who had played him false.
Husni is made to say in his Commentary: 'That is, his servants such as
Vehbf Molld, S&'ib Bey, Billuri Mehemined Efendi, cOmer FaDiz Efendi, KhaKl
Bey and Mustafa Fazil PaSha, whose nights are usually spent in drinking and
making merry at the private feasts of His Highness our benefactor, and
who, when their pates get heated, amuse His Highness with ribaldries of
which larrikins would be ashamed.'

2 cAli Pasha arrived in Crete on the 28* of September 1867.

3 The Greek steamer Arkadi, after having repeatedly run the blockade
bearing arms for the rebels and landing filibusters, was taken by the Imperial
vessel c!zz-ud-Din.

4 The 'Summary of the Meaning' which winds up the commentary on
this stanza is a good example of Ziyd's satirical praise. 'When he who is
versed in all learning and science, to wit, His Highness the accomplished
cAli Pasha, set in motion the wheel of departure to conquer and restore Crete,
that island was blockaded by twenty-five government vessels. Notwithstanding
this, the steamer Arkadi and Russian and Italian steamers were puffing about
bearing stores to the island rebels. At length, after a year's untold efforts,
he succeeded in capturing the aforesaid steamer, and by this marvellous
victory he saved the honour of the fleet from any hurt. Now when one who
never in all his life had seen any sea except the Bosphorus or any ship
beyond a row-boat is able to achieve so glorious a triumph solely through
his own energy and ability, is he not worthy to be an admiral in the English
navy? For the English naval chiefs are more skilful than those of any other
nation; but while they have to study a long time in their schools and do not
become admirals until after forty or fifty years, our benefactor has attained
to this degree of perfection through his inborn genius or through the sheer
grace of God. O happy Empire !'

99

He held the soldiers back, nor let one pursue the foe; !
How 'Pardon is the alms of victory' he did show,2

Nor swept from the face of earth the dastard rebel crew.

His skill in all arts that be unto everyone is known ;
But in letters more than all is his wondrous talent shown.
E'en supposing we could not prove these pretensions one by one,3
That Note * of his which recounts all the deeds that he hath done
Unmatched and unrivalled stands for its rhetoric's brilliancy.

No eye may pierce to his reed with art invested fair,
For circling o'er its head doth the halo of wisdom flare.

* In the Commentaiy on this line Ziya, says through his monthpiece Husni
Pasha: 'When that Mine of Magnanimity (i. e. cAli Pasha) was in Crete, the
Greek rebels used often to attack the guard-houses held by the Muslim troops
and to seize captives whom they murdered with all kinds of tortures, and to
come down into the environs of the towns and destroy the vineyards and
orchards. In brief, there is not a brutality that they have left undone ; still His
Highness forbade the troops to pursue them. It was even as in the Montenegrin
trouble, when, though the mountaineers used to cut off the noses and ears of
the Muslim soldiers, our lord CAH Pasha would permit no attack on them,
in order that the question might be settled by diplomacy.'

Of course, cAli Pasha's abstention from chastising those malefactors as
they deserved was really brought about by the pressure put upon the Porte
by certain of the European embassies. Ziya knew this perfectly well, and
his reflections on the Vezir's conduct in this and some other similar cases
are unfair. None the less an Ottoman minister who seems to yield over much
to foreign insolence can hardly expect to stand well with his countrymen,
who naturally and justly can see no reason why they should not deal with
their revolted subjects in the same way as Englishmen have dealt with
revolted Indians, Frenchmen with revolted Algerians, and Russians with
revolted Poles and Turcomans.

« j&jtt »Uj jA*Jl 'Pardon is the alms of Victory', is a hadi's.

3 These pretensions, i. e. our claim that he is skilled in all the arts that be.

4 The Note which cAli Pasha presented to the Sultan on his return from
Crete. In it he gave an account of all he had done in the island and of
the measures he had taken to ensure tranquility. It was published in the
Constantinople newspapers. Having satirised cAH's exploits in Crete, Ziya
now proceeds to turn his literary and other accomplishments into ridicule.
cAli Pasha was not, and did not pretend to be, a man of letters; there is,
however, a ghazel by him (the only one known) in Fatin's Tezkire.

IOO

This verse from his Victory-Book ' read thou with heed and care :
In questions and upon points that touch the loved one's hair 2
The threads suggestive coil at his pen's foot verily.

Whatever thing he writes, the world is compelled to praise ;
Whatever thing he doth, the people admire always.
How could it be that his works should not all men amaze?
Mumtaz 3 and Fu'dd 4 applaud and extol his every phrase,
Gazette 8 and Journal 6 both proclaim his doings aye.

Sharpen he but his wits anything whate'er to do,
In one or another way he is certain to pull it through,
E'en matters held by all for impossible hitherto.
Such is his might and power that if he but choose pursue,
Impossible things by scores to possibles changed will be. 7

'That is this qasida called Zafer-Name or Victory-Book, which Fazil Pasha
is feigned to have written, and on which Khayri Efendi is here supposed
to be making a takhmis.

2 oU-«.J^b v\> v_ sd\ 'To touch (caress) the locks of the beloved,' is a
proverbial phrase meaning either to wound the susceptibilities of some one
by touching his sore point, or, as here, to attack indirectly the policy of the
government or of some great man. The phrase is quoted in the following
couplet of Munif:

»L\J<3 .!5 V^'j <$*£$ H *"*£-3 ^o is^tf ^lAJLSkL 8.Lj v_ JiJ:

"Tis as though played the breeze with the loved one's locks,
'Once again is there qualm and throe in my heart.'

Ebu-z-Ziya Tevfiq Bey, who cites this couplet in his book of proverbs, has
followed a manuscript in which the last line of this distich has been trans-
posed with the last line of the preceding one, the result being that the quotation,
as he prints it, is meaningless. The preceding couplet, which is mystic, is:

.} v_j__s ,;_

'A mote inexistent of Love am I;

'Yet suns by the myriad glow in my heart.'
3 Mumt&z Efendi, a government official of those days.
* Fu'ad Pasha, cAli's famous colleague.

5 Taqwim-i Vaqayic, the Ottoman official Gazette.

6 Jeride-i Hawddis, 'the Journal of Events', the well-known Constantinople
paper with which so many of Ziya's early associates were connected.

~ Husni Pasha is made to say that this is of course a poetical exaggeration

IOI

'Tween him and the King of the Age ' no sundering veil is spread ; *
There is but this, that his name is not in the Khutbe read.3
But such is the power of his word in every spot and stead,
The Sultan is but a name on the tongue of the people said ;
The one who truly rules from the throne of the State is he.

The chief in Damascus town was by his orders slain ; *

on the part of the author of the Zafer-Name who by 'impossible things' means
things which none would have conceived possible of accomplishment, such
for instance, as this suppresion of a Cretan insurrection at the cost of only
some eighty thousand lives and a million or two of purses in so short a
time as two and a half years, or as the imprisonment and banishment of
many Musulmans without even the pretence of a trial, after the numerous
Imperial proclamations guaranteeing the liberty and the protection of the
lives, property and honour of all Ottoman subjects. Husni adds that Fazil
and Khayri proceed in the following stanzas to give further examples of CAK
Pasha's successful accomplishment of other similar 'impossible things.'

1 Sultan cAbd-ul-cAziz.

2 I. e. CAH Pasha is on the most intimate terms with the Sultan whom he
has replaced, as the following lines declare, in the virtual sovereignty of the
Empire. 'It is among those impossible things which, through the power pos-
sessed by our lord CAK Pasha, have become possible, that he should subject
to himself a monarch so zealous of defending the rights of sovereignty as
Sultan cAbd-ul-cAziz.' (Commentary.)

8 The Khutbe is the prayer recited in the mosques every Friday, in which
the name of the reigning sovereign is mentioned. Khayri Efendi is here made
to say that the only distinction between the sovereignty of cAbd-ul-cAziz and
that of CAH Pasha is that the latter's name is not mentioned in this prayer.

* In the summer of 1277 (1860) there was a serious riot in Damascus, in
the course of which many of the Christian inhabitants lost their lives. Pres-
sure was brought to bear upon the Porte by certain of the European powers,
in consequence of which cAli's colleague, Fu'ad Pasha, was despatched to the
Syrian capital with instructions to put to death a number of the Muhammedan
inhabitants, including the governor Ahmed Pasha. This Ahmed Pasha was a
military officer who had served with distinction in the Crimea, and the shame-
ful treatment which, if Ziya's account be correct, he received at the hands of
the Porte, culminating in his sacrifice to the bloodthirstiness of Europe, was
most likely the work of some high-placed rivals at head-quarters. This is
what Ziyi says through the mouth of Husni : 'This Wall (Governor-General)
of Syria and Marshal of the cArabistan army-corps was the innocent and
martyred Ahmed Pasha. As is known to everyone, some three or four months
before the outbreak of the Damascus riot there were in that city four bat-
talions of troops. At that time Ahmed Pasha was ordered by Riza Pasha, the

102

then commander-in-chief, to despatch two of these with all speed to Rumelia'
Ahmed Pasha replied that owing to the intrigues of some foreign priests,
and especially of the French consul in Damascus, signs of ill-feeling
between the Muhammedan and Christian citizens had for some time been
apparent, that it was difficult to maintain order even with the four battalions
that he had, and that if the half of these were withdrawn, a tumult among
the people was almost certain to occur. He added that should the despatch
of these battalions be insisted on, he would pray that he might be allowed to
resign his post and that another might be appointed thereto, as he would
not be responsible for any evil results that might ensue. To these words
Their Excellencies the Ministers paid not the slightest attention; they with-
drew the battalions from Damascus and they did not replace Ahmed Pasha.
Not long after this they demanded further one of the two battalions which still
remained. Ahmed Pasha, who then foresaw what would happen, wrote an
answer — a copy whereof was sent to the Imperial Palace and so must be
lying pigeon-holed there — in which, after describing in an almost prophetic
manner the disastrous events which would occur in Damascus, he categorically
announced his resignation, as should this other battalion be withdrawn, he
declared himself unable to preserve order in the city; while should his
resignation be declined, he would none the less look upon himself as having
resigned, as he would in no wise accept responsibility for the future. This
reply was discussed in the cabinet, yet the battalion was withdrawn. Three
or four days later the tumult broke out. The cry 'the Muhammedans are
murdering the Christians !' made Europe jump up, and there was a tremendous
uproar. Fu'ad Pasha was despatched, investigations were made, the upshot
being that one hundred and sixty-eight innocent Muhammedans were executed,
while they shot Ahmed Pasha, whom they reproached, saying, 'why did you
not go out of the palace during the riot and let them tear you in pieces?'
Requisitions were made on behalf of the Christian families who had suffered,
and the Treasury indemnified them to the extent of 800,000 purses; and in
such fashion was the matter closed. Many different reports were current con-
cerning the execution of Ahmed Pasha; some people declared that on the
occasion of a drunken quarrel between him and Fu'ad Pasha, when they were
on service at Bucharest, Fu'ad said to Ahmed, 'Thy death shall be at my
hands !' and in order to make good his words sacrificed him at Damascus.
Others maintain that cAlf Pasha had for long borne ill-will to Ahmed Pasha,
and, using this question as a pretext, brought about his death ; and indeed
when, during the course of the investigations, Ahmed Pasha was brought to
Constantinople, cAli Pasha urged his being sent back to Damascus, ostensibly
for the completion of the investigation, but really, it is said, that he might
complete the term of his life. Others again are of opinion that CAH Pasha
sacrificed Ahmed Pasha as a sop to Europe, and especially to the Emperor
of the French ; while, according to some, there was in addition to these reasons
a rivalry for office between Riza and Ahmed Pashas. But, be all this as it may,
although the unfortunate Ahmed Pasha had fully and carefully instructed the

103

And thus did he heal the hates that clave the folk in twain. l
He granted the Nazarenes in the Lebanon to reign. 2

government as to the state of affairs in his province, the authorities paid no
attention to him, and the arms that he had and the troops that were with
him were taken away, and he himself was afterwards shot. As our lord
cAli Pasha was then reigning supreme as Grand Vezir and Foreign Minister,
the orders in these matters were executed at his instructions. Now before the
occurrence of these events none would have believed it possible had it been
said that such a state of affairs should arise, that a Marshal of the Ottoman
Empire should be shot like a brigand, a sacrifice to the rancour of CA1{ Pasha,
that one hundred and sixty-eight Muhammedans should be butchered, and
that several hundreds of households should be driven into exile, and their
women and children left to perish. Yet the might of our lord cAli Pasha has
brought these seemingly impossible occurrences into the field of possibility !'

1 This line is of course ironical, racial and religious enmity not being
extinguishable by the blood of any number of Walis.

2 In consequence of continued fighting between the Druses and Maronites,
a body of French troops under General Hautpoul and of Turkish troops
under Fu'ad Pasha marched upon Mount Lebanon in the autumn of 1860.
Later on the district was, through French influence, formed into a separate
province, the governor of which must be a Roman Catholic, that is, a co-
religionist of the Maronites. Here is Ziya's account of the business as given
through the Commentary: 'Another instance of the power of our lord CAK
Pasha to make possible the impossible is the placing of the government of
the Lebanon in the hands of a member of the Catholic sect. As is generally
known, until the question of the Lebanon arose, those parts were under the
administration of the governors of.Sidon and Beynit. The inhabitants of the
Mountain are of two peoples of different religions who are called Druses and
Maronites. The Maronites are Catholics, and so they have always had the
moral support of France; but as the Druses, who have a special creed of
their own, are the more numerous, they are unable to put up with the privi-
leges of the Maronites. Consequently there is never any cessation of strife
and quarreling between them; the more especially as the Catholic priests,
seeking to drive the Druses into the Catholic sect, and the French consuls,
hoping some day to annex those districts to France like Algiers, never leave
off exciting hostility between the two peoples. At length, after the trouble
in the Lebanon, it was decided to give over the government of those parts entirely
over to the Catholics by placing the administration in the hands of a mushir
who must belong to that sect. A number of privileges were also granted
which do not prevail in other provinces. The governorship, along with the
rank of mushir, was conferred first on Dawud Efendi, who had been charge
d'affaires at Berlin and had written a book in the German language, and who
was moreover one of the most steadfast in obedience and humility among

104

In Egypt-land a change in the heirs did he ordain. l
He made a captain Prince of Roumania to be.2

Ten thousand Muslim households, obeying his command,
Abandoned hearth and homestead and fled their native land.
That there should float our banner — with this condition grand
To Servia the fortress of Belgrade did he hand:3
Thus perfectly he preserved the Empire's integrity ! *

AH Pasha's servants. But after some years certain indications of thoughts of
independence were perceived in him, so he was brought under a clever pretext
to Constantinople, and the notorious Franco Efendi, one of Fu'ad Pasha's
sycophants, was made mushir and appointed governor of the Mountain in his
stead. As Maronites and Druses alike are savage mountaineers, honest and
trustworthy men are exceedingly rare among them; while very plentiful are
the likes of Rizq-ullah Hasun, who, while chief secretary of the tobacco
customs, was for well-known reasons put in prison, whence he escaped and
took up his abode with his compatriot Ghadban, the Ottoman consul in
London. Now before these events would it have been thought possible that
the Mountain should have been thus placed under a practically independent
government which is virtually under the control of France ? But lo, the might
of our lord cAli Pasha has achieved this !'

1 Direct succession to the Khedivial throne was granted in 1866 to the
Viceregal family of Egypt, in place of the Ottoman system which had prevailed
since the time of Mehemmed cAli Pasha. By the change thus effected, Mus-
tafa Fazil Pasha, Ziya's former patron, lost his chance of succession; and it
is in the commentary on this line of the Zafer-Name that the poet takes his
revenge on his faithless friend, by making Ilusni bring forward many charges
against him ostensibly to justify CAH Pasha in sanctioning this change in the
succession on the ground of Mustafa Fazil's being an imbecile and conse-
quently unfit to reign.

2 Prince Charles of Hohenzollern-Sigmaringen, elected in 1866.

3 The Imperial government maintained a garrison in the citadel of Belgrade
till 1867, when the troops were withdrawn, and the fortress handed over to
the Servians. It was stipulated that the Ottoman flag should continue to fly
over the citadel, — a barren recognition of the Sultan's suzerainty which
the Servians did not very long respect. The first two lines of the stanza
refer to the Muhammedan inhabitants of Belgrade, who, unable to trust the
native government, had to leave their homes when the troops that had
hitherto protected them were withdrawn.

* Referring to the oft quoted phrase 'the integrity and independence of the
Ottoman Empire.'

105

The Kenez, * too, hath been brought by his words to the rightful way,
No more will he pounce as of old to left and right on his prey;
In a realm so safe as that what need for a guard to stay?
What though in Montenegro he did the forts away'.

A gnat can a mount o'erthrow, if the will of God it be ! 2

If but the help of God assist in his purpose dear,

Full soon will these gypsies sit on the couch of the Grand Vezir;

It is but the Jews alone that form the exception here,3

1 The Kenez (sometimes pronounced Kinz) is the title given by the Turks
to the Prince of Montenegro. Formerly, when that savage chieftain exercised
the functions of an ecclesiastical as well as of a temporal ruler, he was called
the Ladiqa. Both Kenez (Knyaz) and Ladiqa are originally Slavonic words.

2 In the commentary on this stanza we read : 'As is well known, this
Montenegrin business, during the four years that it lasted, swallowed up the
pick of the Ottoman officers and soldiers and the bravest youths of Bosnia
and Herzegovina, was the cause of the present desolation of these two pro-
vinces, and inflicted on the Treasury a loss of many thousand purses. At the
same time it was the making of certain men who, though previously unknown,
have now come to the front; Kani Pasha, Dervish Pasha and their likes
have fattened on the soup of that free-kitchen, but it is in the blood of
many thousands of the Muslims that they have broken their bread. At length
the mountainers were overcome, and the Muslim troops entered Cettigne.
On this the Sublime Porte conferred with the Five Powers, and it was
unanimously agreed that block-houses built of stone should be erected in such
places as were necessary in Montenegro and garrisoned with a sufficient number
of troops, in order to protect the adjacent Ottoman territories from further
depredations by the inhabitants of that country, as these know not of such
matters as trade and agriculture, and have no other occupation than brigandage
and highway robbery. Now although the mountaineers, through their native
savagery, used during the war to cut off the ears and noses of our soldiers,
and to rip up the slain and tear out their entrails, and had indeed formed
at Cettigne a regular museum of the heads of our soldiers, yet as they
represented to our lord His Highness cAli Pasha, through the medium of the
Russian embassy, that the decision to build such block-houses was very distressful
to them, and that so long as they saw these before their eyes a certain coolness
might overtake the loyalty they were all eager to bestow upon their Suzerain,
and as the French embassy supported the Russian by friendly advice, the
pity and compassion of our lord the Pasha were excited, and all those block-
houses, bought with the blood of so many thousand Muslim soldiers and at
the cost of so many thousand purses, were levelled with the ground.'

3 When Ziya wrote, no Jew had ever been promoted to the grade of Bala
or Mushir.

io6

For of Greeks and Armenians both doth he make Bey and Mushir;
The equality of rights1 to perfection brought hath he.2

Though the purpose of Fu'ad was to win at Damascus fame,
What need a wholesale slaughter of the Muslims to proclaim ? 3
Were 't not enow had he acted like him of noble name ? *
Such are the deeds they do who at lasting glory aim;

Is 't meet to defile Zemzem though one would remembered be ? 5

Were it strange at all that he 6 who doth Fortune's charger ride,
When armed with the whip of zeal, should the wall like a donkey guide, *
What else could have brought such weal within so brief a tide?
Had ever the steed of Empire so swift unto progress hied,
Had he not urged it on with the spur of his energy?

1 The equality of rights between the different races subject to the Sultan.

2 This stanza is followed by three in which cAli Pasha's financial arrange-
ments are criticised.

3 A return to Fu'ad Pasha and the Damascus executions.

4 That is, Fu'ad should have acted at Damascus as cAli did in Crete.

5 Referring to a legend of a certain filthy and foolish fellow who defiled
the Zemzem, the sacred well at Mekka, in the hope that by thus doing what
none had ever done before, he might immortalize his name. 'And in truth,
because of that villainy of his, will the name of that accursed one be mentioned
with execration while the world lasts. * * * * The writer of the poem, attributing
Fu'ad Pasha's proceedings in Damascus to a desire to perpetuate his name,
compares him to the fellow who defiled the Zemzem; the humble commentator
would say that as Yezid is also, like the denier of the Zemzem, amongst those
who have made a name at Damascus, it would have been most appropriate
to have compared the Pasha to him. Alas, that the metre would not admit
of it!' The Yezid here mentioned was the son and successor of the usurping
Caliph Mucawiya, and is loathed and execrated above all others by the Muslims;
indeed he holds in the Muhammedan world much the place occupied by
Judas Iscariot in the Christian. It was by his orders that the martyrs of
Kerbela were slain, and it was he who most cruelly insulted the hapless
survivors of that fatal day when brought into his presence at Damascus. One
Muslim can cast no more bitter reproach at another than to compare him
to Yezid.

« I. e. cAli Pasha.

7 A reference to a legend concerning the saint Hajji Bektash, which says
that when that holy man desired to go from one place to another he used
to mount a wall which carried him whither he would be.

To his private audience none may win who is base or low
He doth on the culema whate'er they desire bestow.
No scorn of the Prophet's race would he in public show;
So great a lord is he, did the Dean of the Sherifs J go

Up to his audience-hall, his place would the shoe-rank be.8

The Arab and Persian Kings are eclipsed by his high renown;
The titles of royalty he appropriates as his own,
By the style of Son Altesse in the Moniteurs he is known. 3
Is it much though to Europe's lands his eagle-fame is flown?
Were it strange should a vulture fly to Beyqoz from Geybize?4

Should he but his holy ire to the raging lion show,

Its body would fall in bits for the dread it were sure to know,

So let not the evil beasts in heedless surety go;

As yet they have felt not his wrath, but should they once do so,

Not a wolf would the mountain roam, not a mouse o'er the ceiling flee !

Although he may harshly deal with the righteous men and wise,
'Tis but as a father acts when he doth his son chastise.
For alum from sugar well enough can he recognize. 5

1 The Naqib-ul-Eshraf or Dean of the Sherifs, the registrar of the des-
cendants of the Prophet in a province or city. The Dean of the Sherifs for
Constantinople is a much venerated official.

2 The shoe-rank (saff-i nical) is the place by the door of an Oriental room
where shoes are left on entering and where servants wait. See Browne's remarks
on this subject in the J. K. A. S. for 1895, pp. 805—808.

3 By the 'Moniteurs' the European press is meant.

* Beyqoz is a village on the Bosphorus, Geybize is a small town between
Scutari and Izmid. 'The humble commentator would say that if the comparison
of the passage of our benefactor's fame into Europe to the flight of a vulture
from Geybize to Beyqoz appear somewhat vulgar, this results from the fact
that the author of the poem is a provincial. As is well known:

"Never is the country beauty dainty, e'en though fair she be." '
It will be borne in mind that the pseudo-author of the Zafer-Name qasida
is Fazil Pasha the Bosnian. The line Husni is made to quote is from a ghazel
of Nabi : —

M ST*^" 'He can tell between alum and sugar,'
is a proverb.

io8

Full many a fair and cultured home would he pulverize,
Did not his noble heart incline towards clemency.

The Turkish virtues old are all, alack, undone;
The ancient Turkish zeal abideth in ne'er an one ;
The Turkish glory of yore is past away and gone;
The Turkish State is come into such a plight that none
The signs and portents sad of approaching doom can see.

Though to show what is naught as aught doth no little talent need,
Harder yet than the juggle is to get it believed indeed. J
For all that many a hap hath occurred the work to speed,
What skill is thine that it doth these twenty years succeed
In cheating Europe still and deceiving the world alway ! 2

The King of earth unto thee subjected boweth low;
Supreme in his name thou'st ruled since many a year ago.
All manner of wonderment and amaze were it meet to show.
How happy-starred, for so long, with all the world thy foe,
To sit all uncontrolled on the throne of mastery !

No longer confiding now in thy promises full fair,
Regarding thy notions wise as though they but follies were,
And seeking each evil plight to thee alone to refer,
At thee swear the Muslims all, and at thee non-Muslims swear;
Alack, there is never an one who knoweth the worth of thee !

Relying on thine indulgence, extended to those who claim,
Fazil 3 hath sung thy lauds, while Khayri * details the same :
(Never did he when young vituperate thee or blame.) 5
Although in his dotage, still will Fazil they praise proclaim;

Though his teeth be gone, will the dog of race still of service be. 6

1 Difficult as the actual juggle is, it is yet more difficult so to execute it
that people may never guess there has been any juggle at all.

2 From this stanza the poem is addressed directly to cAli Pasha.

3 Old Fazil Pasha the Bosnian, the pretended author of the Zafer-Name qasida.

4 Khayri Efendi, the pretended author of the Takhmis on the Zafer-Name.

5 From this it seem that Fazil at one time opposed cAli, which Khayri
here takes credit to himself for never having done.

6^j_;AJL*d lOa-wJ^O ,^gjLioO <&~Jjf (£j*° 'The dog of race will
attack even when his teeth are gone,' is a proverb. 'The humble commentator

log

Wan was my ' face and pale for dejection and despair,2
And ever the tribe of duns would pluck at my beard and hair;3
Belike with this torment dure the reels full wounden were ; *
A mutesarrifship through a qitca became my share ; 5
So this qasida6 should win a wdliship 7 for me.8

would say : When Fazil Pasha, curbing his pride, compares himself for fidelity
o a dog, he must mean either a sporting dog or one of those that guard
the flocks and vineyards. For such dogs, even when they have lost their
teeth, and can no longer chase away wolves and thieves, do not sit idle,
they at least howl. Similarly, Fazil Pasha, being a man of good family, though
no longer in full possession of his senses, does not cease from making verses,
good or bad, in praise and honour of our benefactor.'

1 Although Khayri is still the pretended author of the takhmis, Fazil is
the supposed speaker throughout the whole of this and the following stanzas.

2 A reference to the proverb, \ \r-*° L5j^ f»3 -^^jV 'tne debtor dies
not, but his face grows pale.'

3 Referring to a time when Fdzil Pasha was out of office and hard pressed
by his creditors, Husni proceeds: 'The (once) debt-laden commentator would
say that the importunity of duns is indeed intolerable. When I was out of
office I learned the taste of it. But now, since, thank God, I have become a
Marshal, I have been delivered from that torment, not indeed through saving
from my salary and paying my debts, but by appointing some of my creditors
keepers or wardens at the prisons, and by employing others as spies or
members of the secret police.'

4 ^iXlLb ^gj»nk:> The reel thereof is filled' is a proverb which we might
paraphrase by 'the cup of misery has run over.'

8 Referring to the mutesarrifship of Izmid which Fazil held, and which
Ziya would have us believe was conferred on him by cAli Pasha on his
composing a qitca (here referred to) on Ziya's flight to Europe.

6 This qasida, i. e. the Zafer-Name.

1 A waliship, i. e. the governor-generalship of a vilayet or province, which
comprises several mutesarrifships.

8 Not desiring to be overlooked when there is a question of favours being
conferred, the 'humble commentator' thus delivers himself here: 'The humble
commentator would say : It is not too much to hope for a waliship in
recompense of a brilliant qasida like the Zafer-Name from that source of
bounty which rewarded a qitca of four lines with the mutesarrifship of Izmid.
Since it is the usage of poets, at the end of a qasida just before the prayer,
to crave some boon from him whom they praise, the author of the poem here
requests that he may be provided for with a waliship, while the portionless
commentator will confine himself to a little hint to that benign physician,
namely to the gracious, belauded Sublime one (a play on the name GAli or
Sublime), that the attack of the itch wherefrom he is suffering might be

110

As the month of May is the tide of health (so physicians say),
For them who would blessings crave the time is the dawn of day ; l
So now let us to the Lord with loyal devotion pray.
Desist from thy toil and moil, and cast thy reed away,
And Mekka-ward bow thy head with all sincerity. 2

So long as the Salamander in his fiery dwelling lies,
So long as the Phoenix doth from his ashes heavenward rise,
So long as the Stellar Eagle 3 circling and soaring flies,
So long as Humd and Simurgh do wing them through the skies.
May the partridge of his pomp 'scape the hawk of adversity !

May nothing that is or is not e'er his noble heart offend,4

cured by a decoration set with jewels. That Khayri Efendi is entitled to ask
for some favour on account of his takhmfs is self-evident, but the exigencies
of metre have prevented him from making any request; there is, however, no
doubt that he too will get his desire through the channel of His Highness's
sons.' Husni Pasha is elsewhere made to hint at his eagerness for a decoration
(presumably the Mejidiyye, since the 'Osmaniyye order was not instituted
until 1288 = A. D. 1871 — 2). Thus when speaking, in the commentary on a
preceding untranslated stanza, on the usual penuriousness and jealousy of poets,
he says : 'As the present writer likewise (though he has no claim thereto) is
reckoned among the poets, for all that he is Marshal of Police, he has been
unable to escape from penuriousness, and although there is no jealousy in
his soul, yet were he to say that he feels no pangs when he sees ministers
on whose breasts is the decoration in question, he would tell a lie.'

1 The old poets used to say that the prayers uttered at dawn were the
most effectual.

2 In these two lines the poet addresses himself. The two stanzas which
follow, which are the last of the poem, contain the prayer for cAli Pasha's
prosperity.

3 That is the constellation Aquila; it will noticed that they are all fabu-
lous animals the continuance of whose existence is to be the measure of CAK
Pasha's spell of prosperity.

* 'The humble commentator would say that seeing how as it is impossible
that the heart of any man, so long as he is in this world, should always be
free from every actual or possible trouble, to express such a wish concerning
one is a polite way of expressing a desire that he may depart to the Here-
after; but that the intention of the author of the poem must be to declare
his hope that the ears of our lord cAli Pasha may be strong.' 'May the ears
of So-and-so be strong' is a whimsical way of praying that he may continue
to enjoy good health.

And him may God exempt from the spite of the envious band ! '
While e'en as his stature, far may ever his shade extend ! 2
And like to his boundless grace, may his lifetime know no end!
And great as his pity is, may his fortune and favour be!

- * 'Seeing that so long as man lives he is an object of envy, and that so
long as he is an object of envy he is exposed to spite, exemption from the
envier's spite is only possible with death. But the author of the poem means
that His Highness cMi Pasha ought not to be worried.' (Commentary.)
2 CAH Pasha was short of stature.

(Here ends the Author s manuscript. The continuation and
completion of the book, undertaken by a Turkish man of letters,
will form the seventh and concluding volume of the work.)

E. G. B.

INDEX I.

NAMES OF PERSONS AND PLACES, ETC.

GAba-push-i Veil (Prince
Felt-clad the Saint), Sultan,
I 423 seq.

c Abbas, ancestor of the GAb-
basid dynasty, II 260.

cAbbas, the house of, V 94
n. 5.

cAbbas, a Qadi-casker, IV
140.

cAbbas I, Shah, III 107.

Abdal Murad, the prome-
nade of, IV 141.

cAbdi, pen-name, I 431.

eAbd-ul-cAziz el-Baghdadi,
I 207 n. 2.

cAbd-ul-cAzfz EfendiJII 294.

cAbd-ul-cAziz, Sultan, III,
142; IV 136, 306; V 7, 10,
15, 27, 60, 63, 84, 101.

cAbd-ul-Baqi, name of Vejdi,

HI 303-

cAbd-ul-Ghafifar, IV 101 n. i.

cAbd-ul-Hamid I, Sultan, IV
151, 221, 243, 249, 250, 304.

cAbd-ul Hamid II, Sultan,
V 63.

cAbd-ul-Hami'd Ziya, V4i.
See Ziya Pasha.

cAbd-ul-Haqq Hamid Bey.
See Hamid Bey.

'Abdullah, father of the
Prophet, I 243.

'Abdullah, Prince, eldest son
of Bayezid II, II 96, 116,
1 17 n. 3, 366 ; III 36 n. I.

'Abdullah, Prince, son of Mu-
rad III, III 172.

'Abdullah of Bosnia, Sheykh,
I 60, 62, 407 n. 3.

'Abdullah Na'ili Pasha, IV
176 n. 2.

cAbdullah ibn Tahir, III
22 n. i.

cAbd-ul-Mejid, Sultan, IV
327> 35U V 4, 6, 23, 24.

cAbd-ul-Mejid-i Qirimi, II
148 n. 2.

cAbd-ul-Qadir, the Hamidi,
III 199 n. i.

cAbd-ur-Rezzaq Nevres. See
Nevres.

Abednego, V 94 n. 6.

cAbid, son of Sultan Veled,
I 422,

Abraham, I 38, 168, 233 n.
4, 374. 376; n II8 n-2> l$l>
2$3> 339 n- 5; HI 35 n. 2,
325 ; IV 63 n. 4, in n. 9;
V 94 n. 6.

Absal.See Seldmdn and AbsdL

8

INDEX I.

Abu cAbdullah of Samar-
cand, Khoja, IV 92.

Abu Bakr ibn Sacd ibn Zangi,
V 81 n. 3.

Abu Hanifa, III 250 n. 3.

Abu-1-Hashim, I 53 n. 2.

Abu Ishaq of Shiraz, II

335 "• 7>

Abu-1-Mahasin Jemal-ud-
Di'n Yusuf ibn Taghri-bardi,
II 358 n. 3.

Abu Nuwas, III 115 n. 1.

Abyssinia, II 158; IV 228.

Achiq Qazi, II 289.

Acre, IV 220 seq.

cAd, name of a king, I 281.

cAd, tribe of, I 326 n. 5,
389 n. 2; II 270.

Adam, I 119 n. 5, 233 n.

4> 236> 35 3> 362 n- 6> 3995
II 151, 215 n. 10, 253 n. 4,

281 n. 2, 329, 339 n. i ; IV
211 n. i.

cAdana, I 204; III 163; IV
266 seq.; V n, 59 n. 2, 64.

Adem Chelebi, III 119.

cAden I 326 n. 5 ; II 89 n-
2, 278 n. 9 and 1 1 ; III 230 n.
2, 300 n. 2 ; IV 265 n. I.

cAdeni, II 25 n. 3.

cAdli, pen-name ofBayezid
II, I 417 n. i; II 28, 31,85,
88 n. 6.

cAdli, pen-name of Mahmud
Pasha, II 25, 31, 32 n. i, 36,
85, 88 n. 6.

cAdli, pen-name of Muham-
med III, I 417 n. i ; III 165, 170.

cAdnf, pen-name, II 25 n.
3, 28, 32, 33 n. 3, 37, 85.

Adrianople, I 114,252,255,
256, 263, 299 n. i, 381, 382
n. 2, 387, 415, 427, 428; II
1 6, 30, 42, 49, 50, 73 n. i,
93, 139, 172, 232, 234, 251,
272, 273 n. 2, 317, 347, 349,

350, 352> 37°; HI 40,41. 5o>
60, 61, n. 3,62, 175, 202, 204,
222, 294, 312, 313, 326,332;
IV 65 n. 4, 211, 218, 309
321, 326 seq., 332.

Adrianople Gate, the, II
353; III 50, 135, 194.

Adrianople Gate Mosque,
the, III 194.

Aesop, I 389 n. 2.

x*35, name of a village V
45 n. 2.

Afrasiyab, III 269 n. 3.

Afyon, III 89.

Agah Efendi, V 26.

°Ahdi, III 8, 19, 36,45»52,
57, 72, 76, 79, 89, 90, 108,
109, n. i, 127, 138, 165, 167,
173, 175, 1 86, 187, 198.

Ahi, I 107, 306, 311 ; II
108 n. I, 286 sqq., 370,376;
III 21, 52; IV 181 n. 2.

Ahli of Shiraz, III 23.

Ahmed, personal name of
Kemal-Pasha-zade, II 347, 357
n. 3.

Ahmed, name of Muham-
med the Prophet, I 377 ; II
57 n. 4, 220 n. i. 239 n. i,
357, n. 3; IV 23 n. 8.

NAMES OF PERSONS AND PLACES, ETC.

Ahmed, personal name of
Nedim, IV 30.

Ahmed, hero of Yahya Bey's
Shah u Gedd, III 123.

Ahmed (old Turkish poet),
I 225, 226, 260, 427.

Ahmed, Prince, son of Baye-
zid II, II 125, 129, 135, 228,
257, 259, 266, 367.

Ahmed I, Sultan, I 417 n.
I ; III 2, 165, 2OI, 205 sqq.,
209, 252, 263.

Ahmed II, Sultan, III 233
n. i, 302.

Ahmed III, Sultan, I 417
n. I ; II 142 n. I ; III 2, 155
n. 3, 202, 205, 233 n. i, 245 ;

IV 3, 4, 8, ii sqq., 24, 29-31,
37> 53. 61, 67, 75, 77 n. 5,
81, 88, 107, 108, no sqq.,
243, 279.

Ahmed, Sultan, Mosque of,
I 237 n. 2.

Ahmed Bey, V 43 seq.

Ahmed-i Bijan, I 396 sqq.,
406.

Ahmed Burhan-ud-Din. See
Burhan-ud-Din, Cadi.

Ahmed-i Daci, I 211, 249,
253, 256 seq.

Ahmed Dede, IV 37 n. i.

Ahmed Jelayiri, Sultan, I
207 n. 2.

Ahmed Midhat Efendi,V 13.

Ahmed-i Misri, I 430 n. i ;

V 13 n. i.

Ahmed Mukhtar Efendi, III
171; IV 151, 349.

Ahmed Neylf Efendi. See
Neylf.

Ahmed Pasha, the poet,1 1 28,
228 — 230, 231 n. i, 416; II 10,
16, 18, 25, 31, 32, 40 sqq.,
85, 88 n. 2, 93, 94, 95, 104,
106, 109, 123, 229, 230 n. i,
277, 284, 288, 365, 368, 371,
388; III 53, 85, 179 n. 2, 325;
IV 99; V 32, 80, 82.

Ahmed Pasha, ex-governor
of Baghdad, IV 93.

Ahmed Pasha, governor of
Damascus, V 101 n. 4.

Ahmed Pasha, governor of
Salonica, III 294.

Ahmed el-Qudurf, IV 342.

Ahmed Ratib Pasha, IV
125 n. 3.

Ahmed Refica Efendi, IV
211.

Ahmed bin Shemsi, perso-
nal name of cAhdi, III 8.

Ahmed, Sheykh, I 304
n. i.

Ahmed VefiqPasha, V 14, 15,

Ahmed Wasif Efendi IV
279 n. i.

Ahmed-i Yesevi, I 71, 76,
92, 95, 104, 169.

Ahmedf, I 108, 211, 228,
253, 255, 260 sqq., 299, 308,
311, 336, 414, 427, 429, 436,
443, 444; II 19, 51, 52, 200,
377; III 86, 171 n. i.

Al-Ahqaf, I 326 n. 5.

Ahriman, V 89 n. 2.

Akbar, Sultan, III 190 n. 4.

n6

INDEX I.

Akhf-zade cAbd-ul-Halim
Efendi, III 233.

°Akif Pasha, IV 323 sqq.,
333; V 15 n. 2.

cAla-ud-Dm, personal name
of Sabit, IV 14.

cAla-ud-Din, Seljuq Sultan,

I 176 178 n. i ; II 72.
cAla-ud-Dm c AH, I 406 n. i .
cAla-ud-Dm cArebi, I 300.
Ala-Shehr, III 208. 211.
Albania, II 226; IV 228.
cAlem-Shah, name of a boy,

II 253 n. 8.

Aleppo, 1205, 346, 349; II
29, 74, 139, 3915111284,294,
326, 330, 332; IV 17,66, 101
n. 3, 108, 192, 228, 242 seq. ;
V 55 n. 2.

Alexander the Bicorned,

III 209.

•Alexander Borgia (Pope
Alexander VI), II 8 1.

Alexander the Great, I 144
n. 3, 149 n. i, 172 n. i, 266
sqq., 296 n. i, 330 n. 4; II 10,
11, 125 n. 5, 126 n. i, 137 n.
2, 270 n. 2 ; III 9 n. 2, 152 n.
2, 209 n. i, 324 n. 2 ; IV 103
n. 3, in n. 6, 317 n. i. See
Iskender.

Alexander, the Waywoda,

IV 160 seq.

Alexandria, I 278, 283, 284;
IV 327.

Algiers, IV 228 ; V 103 n. 2.

cAli Efendi, author of the
Kunh-ul-Akhbdr, I 139, 140,.

147, 164, 165, 166, 177, 178,
205, 208, 225, 226 n. i, 228,
230, 231 n. i, 232 n. 3, 233
238, 251, 254—258, 260,265,
268, 300, 302, 303, 307, 312
n. "i, 343, 346, 354, 381 n. 2,
384 n. 5, 390, 391, 393, 395,
406, 411,413—416,427—429;

II 84, 86, 90, 95, 102, 103,
1 06, 107, 109, 128, 140,
191 n. 3, 263 n. i, 266, 269,
272, 276, 277, 283, 292, 294,
317, 318 n. i, 319, 320 n. 8,
322, 323, 324, 350,353—356;

III 119.

cAli Efendi, Editor of the
Jeride, V 55 n. i.

cAli Pasha, V 10, 24, 25,
27, 28, 60 sqq., 69 sqq., 96
sqq.

cAli, son-in-law of the Prop-
het, I 63 n. 2, 187 n. 3, 216
n. 2 and 3 ; II 41, 82 n. i, 150;

III 105 n. 2, 191 n. 2 and 5,
215 n. 10, 281 n. 2, 339 n. i ;

IV in n. 2, 123 n. 2; V 93,
94 n. 3.

cAlf, a lawyer, III 276.

CAH (poet), I 72 seq., 76, 92,
95, 104.

cAli, personal name of CA-
shiq Pasha, I 176.

cAli, grandfather of Lamicf3
III 20.

cAli b. Abi Talib. See cAli,
son-in-law of the Prophet.

cAli of Adrianople, II 370.

cAli cAziz, V 13.

NAMES OF PERSONS AND PLACES, ETC.

117

cAlf Bey, College of, 349 n. 4.

cAli Chelebi, II 227.

CA11 Chelebi, translator of
the Anvdr-i Suheyli, III 90 n. I.

CAH Efendi, Seyyid, IV 178.

cAli En ver Efendi, 1 42 2, 424.

CAK Hayder Bey, I 114.

CAK ibn-Ilyas, II 387.

cAli-i Jurjanf, II 349 n. 3.
See.Sherif-i Jurjanf.

cAli-i Mest, Baba, III 59.

cAli Pasha, vezir, 141 n. I.

cAli Pasha, a contemporary
of Zati, III 50.

CAH Pasha, the Archer, III
274.

cAli Pasha, vezir of Bayezid
II, II 226 seq., 229 ; III 47, 48.

cAli Pasha of Chorli, IV 37.

GAli Pasha, Turkish general
under Ahmed III, IV 93.

cAli Qushji, II 25, 364, n. I.

°Ali Shir Newa3!, I 1 27. See
Newa'f.

cAli Sucavi Efendi, V 61, 73

n- 3, 75-

CAH Zahir, IV 221.

Alric, M. A., IV 328 n. 2.

Alti-Mermer, IV 90.

Altun-Uluq (Golden-Spout),
name of a tavern, V 56.

Amasiya (Amasia), I 176,
177, 1 80, 262, 263, 357 n. 3;
II 29, 30, 73, 1 08, 124—126,
128 n. 2, 129, 132 n. i, 135,
138, 263, 264, 267, 268, 272,
366, 367; III 171, 303 n. i.

Amazia, I 357 n. 3.

Amed (Amid), I 343; IV 71.
See Diyar-bekr.

America, IV 228.

Amine, mother of the Pro-
phet I 241, 243; II 191.

Amir Khusraw, Persian poet,
IV 192, 193 n. i.

cAmr ibn-Hisham, II 357 n. 3.

cAmuja-zade Huseyn Pasha,
III 303 n. i.

Anahita, II 6 1 n. 3.

Anaites, II 61 n. 3.

Anatolia, I 10, 164, 179 n.
i, 257; II 25, 30, 74, 109, 259
n. 2, 264 n. i, 350, 383, 395,
399; III 222, 274, 294, 312,
326; IV 228, 324.

Anatolia, the Castle of, III
295.

cAnbar (Ambergris), name
of a negro, III 362.

Angora, I 178, 204, 230,
250, 255, 299, 302,389—391,
421, 428, 429; II 75, 138,
139, 276.

Anf, poetess, IV 150.

cAnqa, the, II 280 n. 5 and
6; III 67 n. 7, 127; IV 53 n.
3. See Simurgh.

Antakiyali Munif, IV 68.
See Munif of Antioch.

Antichrist, I 399.

Antioch, II 370; IV 68.

Ants, Queen of the, III
56 n. 5.

Ants, the Valley of, III
56 n. 5.

Antun, the Frank, III 359.

INDEX I.

An van', I 144.

Aq-cAlem, name of a girl,
III 185 n. 4.

Aq-Qazi-oghli, III 334^1.

Aq-Qoyunlu (White Sheep),
name of a dynasty, I 204.

Aq-Saray, IV 213 n. i.

Aq-Shehr, I 304 n. 1,414;

III 275.
Aq-Shems-ud-Din, Sheykh,

I 312; II 128 n. 2, 138 sqq.,
150; III 171.

cArab, Monla, III 23.

Arabia, II 260; V 97 n. 2.

cAraq, III 89.

Aras (Araxes), river, I 320,

323-

Araxes, river, I 320.
Archipelago, the, IV 228.
Ardeshir, King, I 284; III

358, 360.

cArif, Chelebi Emir, I 145
n. 2, 421.

cArif Hikmet Bey, III 277 ;

IV 34, 336, 350 sqq.; V 6,

9> 25, 54, 57> 65, 66.

cArifi, Persian poet, III 23.

cArifl Ahmed Pasha, IV 93.

cArish, II 156.

Aristotle, I 53 n. 2, 69, 266,
270, 271, 276, 280.

Aristu (Aristotle), I 270.

Arkadi, name of a steamer,

V 98.

Armenia, 315 sqq.
Armenians, the, IV 228, 235.
Arnold, Matthew, III 152
n. i.

Asaph, II 39 n. i ; III 18
n. i, 179 n. 3; IV 48 n. i.

Ashqar, name of Behram's
horse, III 365.

cAshiq Chelebi, I 139, 164,
166, 169, 226, 227, 231, n. i,
238, 255, 256, 260, 265, 268,
300—303, 306, 307, 312 n. i,
343> 348, 384 n. 5, 392, 416,
427, 429, 431 n. i; II 25 n.

3, 28, 32 n. i, 33 n. 2, 34, 35,
41, 44, 45, 47—49, 51, 56, 58,
71, 72 n. 8, 73, 77, 78, 84, 86,
93> 9$, 97' 98, 102, 103, 105,
106, 108, 109, 124 n. i, 126,
128, 129, 131, 135, 136, 141,
148, 174, 1 86 n. i, 190, 191,
199, 200, 226, 227, 229, 231,
237, 238, 263 n. i, 269—272,
275, 276, 286, 288 n. i, 289,
291, 294, 295, 311, 312, 318,
319, 320 n. 8, 322—324,346,
353, 355—358, 372, 380 n. 3,
383, 385; III 7 seq., 59—62,
71, 72, 123 n. i, 138, 162, n.

4, 200.

°Ashiq Kerem, V 52.

°Ashiq GOmer, V 46,' 51,
52, 73-

cAshiq Pasha, I 108, 141,
176 sqq., 202, 210, 213, 235,
267, 268, 308, 371, 392, 436;
II 124 n. i, 388; III 349.

cAshiq Qasim, II 271.

Ashji-zade Hasan Chelebi,
II 358.

Asia Minor, II 259; III 17
n. i, 38, 291, 303 n. i.

NAMES OF PERSONS AND PLACES, ETC.

119

Asia, Western, I 25.
cAsim Efendi (Chelebi-zade),

I 121 ; III 329; IV 38, 58,
74 sqq., 98, 143; V 80.

cAsim Efendi, translator of
the Qdmus, IV 248 n. i ; V 65.

cAsim Muterjim, V 15 n. 2.
See cAsim Efendi, translator
of the Qdmus.

Aspuzi, III 312, 317, 318.

cAsqalan, II 156.

cAssar, III 221.

Assyria, I 357.

cAta (historian), 1417 n. i,
419 n. i ; IV 222.

cAta of Uskub, minor poet,

II 191 n. 3.

Atabek, the, V 8 1. See Abu
Bakr ibn Sacd.

cAtaDi I 100, 109, no, 232
n. 3, 411, 415 seq. ; III 140,
166, 171, 173, 174, 180 n. i,
205, 206, 209, 210, 223, 224,
226 n. i, 227, 232 sqq.; IV
20, 192, 231. See Nevci-zade
cAtaDi.

GAta-ullah, name of eAtaDi>

III 232.

cAtif Efendi, IV 68 sqq.

cAtike, name of a girl, IV
292 n. i.

At Meydani (At Meydan),
III 123, 368.

°Attar, Ferid-ud-Dm, II 7,
242 n. 2, 243 n. 6; IV 190.

See Ferid-ud-Din-i cAttar.

cAttar, minor poet, II 375.

Avars, the, II 91 n. 6.

Avji Sultan Muhammed, III
302.

cAvni, pen-name of Sultan
Mehemmed II, I 417 n. i; II 28.

el-cAwfi, Jemal-ud-Dfn, II
102 n. 2.

Ayas Pasha, III 186.

Ayaz Pasha, III 6, 193.

Aydin, I 142, 249, 260 n.
I ; II 52 n. I, 79, 148 n. 2.

Aydinjiq, I 431.

cAyishe, name of a girl, III
183—185.

cAyishe, name of Hubbi
Qadin, III 170.

cAyishe Qadin, IV 267.

cAyni, the poet, II 327 n.
i; IV 246, 271, 272, 336 sqq.
See Hasan cAyni Efendi.

GAyni, Bedr-ud-Din, I 206
n. 2, 207, 208, 212; IV 38.

cAyntab, IV 336.

cAyntabi-zade Mahmud, IV

324-

Aywan-i Kisra (Kisra/'s Pa-
lace), IV 55 n. i.

Azad, I 430 seq.

Azamia, I 357.

cAzazil, II 253 n. 3; III
216 n. 6.

Azer, III 35 n. 2.

'Azerbayjan, I 204; II 374
n. 2; III 75.

'Azeriyun, Princess, III 366.

cAzizi, II 236 seq.; Ill 165,
179 sqq. ; IV 182.

cAzmi, III 221.

cAzmf-zade Haleti, I 89.

I2O

INDEX I.

cAzmf-zade Mustafa, name
of Haletf, III 221.

cAzra, heroine of the ro-
mance Wdmiq and cAzrd, III
183 n. 4; IV 306. See Wd-
miq and *Azrd.

cAzraDil, I 173 n. 3; II 216
n. 3; V 30.

Azraqi, III 37 n. 2.

Baba Chelebi, II 78.

Baba Ilyas, I 176 seq., 178
n, i ; II 124 n. I.

Babel, II 61 n. 3.

Babel, the Tower of, IV
63 n. 4.

Baber, IV 96 n. I.

Babil, II 6 1 n. 3.

Babil, the King of, III 298.

Babis, the, I 341.

Babylon, III 298; IV i$6n.
2. See Babil.

Badakhshan, I 333 n. 2 ; II
89 n. 2, 255 n. 4, 340 n. 2;
IV 216 n. i, 265 n. i.

Baghban-zade, I 414.

Baghdad, I 21 n. 2, 280,
281, 310 n. 2, 343, 344 n. i,
377 ; II 112 n. 6, 118 n. i,
138 n. 2, 148 n. 2, 172 n. 3,
364; III 5, 6, 8, 9, 39, 60,70
sqq., 83, 86, 106, 172, 186,
187, 191 n. 2, 207, 208, 210,
250 n. 3, 274, 275, 286 n. i ;

IV 42 n. 3, 134, 228, 243, 244;

V 94 n. 5.

Bagh-i Wefa, name of a gar-
den, IV 50.

Bakhshi, said to be the per-
sonal name of Zati, III 47 n. i.

Bakhti, pen-name of Ahmed
I, I 417 n. i ; III 208.

Balat, quarter of Constan-
tinople, II 269.

Bali, I 423. See °Aba-push-i
Veli.

Bali, minor poet, II 370.

Balikessi, III 47.

Balim, I 179 n. i.

Balkh, I 150; II 118 n. 3.

Baltaji Muhammed Pasha,
III 326; IV 24.

Bal-yemez cOsman, II 268.

Baqa'i, III 180 n. i ; IV 231.

Baqi, I 83, 86, 129; II 16,
51, 104, 123; III 2, 63, 70,
78, 133 sqq., 171 — 175, 205,
206, 223, 246 — 248, 258 — 261,
278, 279, 296, 305, 333; IV
7, 259, 347; V 80, 82.

Baqlawaji Sheykh, IV 161.

Barbad (Barbed), 1315, 302;
324, 325; III 354.

Barker, John, IV 101 n. 3.

Bartholomew, I 48 n. 2.

Bash Tekye, III 275.

Basin, II 48 n. 2 ; 364 seq.

Bayezid, author of the epi-
logue to Sheykhi's Khusrev
and Shir in, I 304, 414.

Bayezid Bey, I 264, 429,
430. See Bayezid, Sultan Yil-
dirim.

Bayezid of Bistam, I 21.

Bayezid Pasha, medrese of,
II 288.

NAMES OF PERSONS AND PLACES, ETC.

121

Bayezid, Prince, sonofMu-
rad III, III 172.

Bayezid, Prince, son ofSu-
leyman I, II 86; III 10, n.

Bayezid I, Sultan Yildirim,
I 165, 204, 206, 207 n. i, 225,
228, 230—232, 249, 250, 254,
257 n. i, 261 n. i, 262, 265,
269 n. i, 389, 418, 428; II

47> 347-

Bayezid II, Sultan, I 231 n.

i, 384 n. 4, 385, 417 n. i; II
28, 29 sqq,, 35,40,47,48,70,
73 sqq., 80, 82, 96, 115, 125,
148 n. 2, 149, 226, 234, 257,
263 sqq., 269 n. I, 272, 317,
318 n. 3, 347, 348, 351, 364
sqq., 377 n. 4, 395; III 7, 12,
20, 36 n. i, 37, 47, 48, 170,
221 n. 2.

Bayezid, Sultan, the Mos-
que of, III 48; IV 152.

Bazigha, II 160.

Bedic-ul-Jemal, I 439.

Bedr-ud-Din cAyni. See
cAyni, Bedr-ud-Din.

Bedr-ud-Din Hasan, II 113
n. 6.

Beha-ud-Din Ahmed, name
of Sultan Veled, I 151.

Beha-ud-Din, Khoja, II 374.

Beha-ud-Din Veled, I 145.

Beha3i Efendi, III 245, 277,
294 sqq.; IV 35, 36.

BehaDi Kurfezi, III 295 n. i.

Behemoth, I 39.

Behistun, Mount, III 3 ion. 5.
See Bi-Situn, Mount.

Behmen, III 357 sqq.

Behram, general of the king
of Jurjan, III 361.

Behram-i Chubin, I 311, 314
n. i, 319.

Behram-i Giir, King, I 144
n. 3 ; II 378 ; III 27, 224, 266
n. 5, 365 sqq.

Behrnauer, I 157 n. i.

Bektash, I 179. See Hajji
Bektash.

Bektashi dervishes, I 179 n.
i» 357. 358; IV 248 n. i.

Bela'i, II 124.

Belgrade, I 98 n. 2 ; III 3 19 ;
V 104 n. 3.

Beligh, I 140, 230, 231 n. i,
233 n. i, 239; II 41, 52; III
206; IV 107, 117 sqq,, 143,
145, 182, 228, 276 n. 2; IV
117, 118.

Belighi, I 82 n. i.

Belin, M., V 18, 73 n. 2.

Beloor, Mount, IV 27 n. i.

Benecke, E. F. M., I 64 n. 2.

Beng, King, III 89.

Beni c'Amir, II 175.

Beni Mahabbet, IV 198 n. i.

Beni Ramazan, I 204, 250;
II 364; III 163.

Benjamin, II 151, 170.

Beiilu Hasan, popular name
of the poet 'Ahi, II 286.

Berge, Adolph, III 106 n. 2.

Berghama, II 368.

Berlin, V 103 n. 2.

Berlin, Royal Library of, II
84, 324 n. 4, 380 n. i.

122

INDEX I.

Beshik-Tash, III 39 ; IV 90,

222.

Beshir, III 357.

Bevan, Professor A. A., IV
248 n. 2.

Beylikji clzzet Bey, the, IV
213.

Beyqoz, V 107 n. 4.

Beyram Pasha, III 253.

Beyrami dervish-order, I 299
n. i.

Beyrut, V 103 n. 2.

Bibliotheque Nationale, V 27.

Bicknell, Hermann, IV 273
n. I.

Bidil, IV 143.

Bihishti, II 148 n. 2, 172 n.
3, 174 n. 2, 225, 376; III 24
n. 2, 86.

Bihishti of Vize, II 356 n. 2.

Bihzad, III 296 n. 2, 361.

Bikr Basha, IV 290 n. 2.

Billuri Mehemmed Efendi,
V 98 n. i.

Bi-Situn, Mount, I 322; II
107 n. 2; III 99 n. i, 310 n.
5 ; IV 29 n. 2, 105 n. 2.

Bistam, I 21.

Bisyan, II 156.

Bithynia, I 141.

Bitlis, II 267 n. i, 379.

Black Sea, the, IV 1 14 n. 3.

Black Sheep, dynasty of the,
I 204, 250.

Black Sheep Turkmans, II
260.

Bogha Khan, 429 n. 3, 431.

Bokhara (Bukhara) I 72, 232

n. 2; II 374; IV 96 n. i, 101
n. i, 264 n. 2.

Boli, I 164, 390; II 140;
V 22.

Boqra Khan, I 71.

Bosna-seray, IV 15.

Bosnia, II 228; III 119; IV
228; V 105 n. 2.

Bosphorus, the, III 39 ; IV
241 n. i, 277 n. i, 351; V
42, 98 n. 4, 107 n. 4.

Boza, III 89.

Brahmans, City of the, 1 282.

Brazil, II 213 n. 2.

Bezmi, III 42,

British Museum, I 139 n.
3, 5, 140 n. i, 181 n. 3, 209;
II 358 n. i, 376 n. i, 392 n. i.

Brockelmann, C., II 178 n. i.

Browne, Arthur, II 287 n. i.

Browne, Professor E. G., I
15 n. I, 19 n. i, 24 n. i, 62

n- i, 337—340. 354. 37°n-4>
385 n. 5; II 2O n. I, 46 n. 2;
IV 172 n. 3 ; V 107 n. 2.

Brusa, I 140, 228, 232 — 234,
236, 254, 255, 261 n. i, 300,
343, 415; II 41— 43, 46—48,
53 n. i, 73, 82, 94, 109, 140,
172 n. 3, 237, 288, 319, 368,
375, 377» 39° n. 4, 394 ; III 2,
7, 20, 23, 24, 28, 36—39,41,
159, 162 n. 4, 199, 222, 312,
3i3> 323, 363 ;!V 67, 117, 134,
140—2, 145, 299 n. 2, 327.

Bu Hanifa. See Abu Hanifa.

Bucharest, IV 160; V 101 n.4.

Buda, II 358.

NAMES OF PERSONS AND PLACES, ETC.

123

Buda-Pesth, V 27.
Bukhara. See Bokhara.
Bukhari, Sheykh, II 374;

III 20.

Bulaq, I 41 n. I.

Bulgaria, V 97 n. 2.

Bulgarians, the, IV 228.

Bulghur, V 47 n. 2.

Buqrat (Hippocrates), I 270.

Bulqiya, I 433 sqq.

Buluqiya, I 433 n. 3.

Buraq, III 336 ; IV 22, 23 n. 5.

Burhan-ud-Din, Cadi, I 201,
204 sqq., 229, 236, 249,285, 336.

Burhan-ud-Din, Son of Je-
lal Arghun, I 424.

Burhan-ud-Dm of Tirmiz, I

151-

Burns, III 67 n. 3; IV 33.
Burton, Sir Richard, I 326

n- 5, 331 n- 7> 389 n- 2> 432
n. i, 439 n. i; III 175 n. i,
320 n. 4.

Buzurg-Umid, I 305, 311,
314, 317, 319, 324, 325.

Byron, IV 33.

Cadi Burhan-ud-Dm. See
Burhan-ud-Dm, Cadi.

Cadi-Kyiiy, IV 325.

Caesarea, II 193, 198.

Cafe Moliere, the, V 56.

Cafe Procope, the, V 56.

Cairo, I 207 n. 2, 260, 261 ;
II 74, 81, 178 n. i, 260, 374
n. 2; III 16 n. 2, 45, 125, 222,
274, 284, 290, 312, 316 n. 5;

IV 93 n. i, 228 351.

Caliphs, the Just. See Khu-
lefd-yi Rdshidin.

Callirrhoe, III 325 n. 2.

Cambridge, the University
of, II 172 n. 3.

Caminiec, III 327 n. 2.

Canaan, II 154, 170; III 125.

Candahar, IV 265 n. 7.

Canopus, II 89 n. 3.

Cantemir, Prince, III 155

n. 3> 313 sqq.

Canton, I 274 n. 2.

Capella (star), IV 209 n. 3.

Capua, II 81.

Caria, I 142.

Cashmere, I 277 ; IV 264 n. 3.

Caspian Sea, the, III 22 n. i.

Cathay, I 431; II 112 n. 4,
137 n. i, 192 n. 2, 254 n. 7,
339 n. 8, 361 n. 8; III in n.
2, 157 n. i, 268 n. 2, 282 n. 4.

Cecilia, Saint, II 61 n. 3.

Cettigne, V 105 n. 2.

Chakeri, II 148 n. 2.

Chalak, name of a burglar,
III 371 sqq.

Chaldiran, II 30, 259, 267.

Charles of Hohenzollern-
Sigmaringen, Prince, V iO4n.2.

Charles of Savoy, Duke, II 80.

Charles II, I 357.

Charles XII of France, II 8 1.

Chat-Noir (name of a ta-
vern), V 56.

Chateauneuf, V 22.

Chaucer, III 249 n. i.

Chekraghi, II 96.

Chelebi Bustan Efendi, 1422.

124

INDEX I.

Chelebi Emir c'Arif. See
c'Arif, Chelebi Emir.
Chelebi Ferrukh Efendi, 1422.

Chelebi Khusrev Efendi, Je-
nab, I 422.

Chelebi Mehemmed, the
Re3is Efendi, IV 74.

Chelebi Sultan Mehemmed.
See Mehemmed I, Sultan.

Chelebi-zade ^Asim, IV 74.

Chenarli Medresa (the Plane-
tree College), III 172.

Chidem (name of a woman),
IV 302, n. 8.

Chigil, III in n. 2.

China, I 276; II 137 n. i,
192 n. 2; III no, 185 n. 2,
268 n. 2; IV 56 n. i, 146.

China, the Great Wall of,
IV 103 n. 3.

China Sea, the, I 274.

Chinese Tartary, III 157 n.
i, 185 n. 2.

Chingiz Khan, IV 42 n. 3.

Chosroes, the, II 59 n. i, 62
n. 4, 63 n. 4.

Chosroes I, I 314 n. r.

Chosroes II, 1310, 314 n. i.

Christ, IV 85 n. i.

Church of the HolySepulchre,
the, in Jerusalem, IV 24 n. 4.

Churchill, William, IV 325
seq.

Circassians, the, IV 228,234.

College of Ibrahim Pasha,
III 40.

College of Sultan Orkhan,
III 41.

College of Traditions, the, at
Adrianople III 41.

Comorin, III 32 n. 4.

Constantine, III 214 n. i.

Constantinople, I 20951125
n. 5, 26, 27, 30, 31, 43 n. i,
55 n. i., 58, 72, 73, 79, 82 n.
2> 95— 97> I04> no, i26n. 3,
132 n. i, 141 n. i, 194 sqq.,
226, 227 n. 3 and 4, 236, 237,
257, 258, 264, 266, 267 n. i,
269, 270, 286, 317, 319, 335
n. 7, 352, 365, 366, 370, 372,
374, 382; III 8,38,39,41,47,
48, 50, 59, 63, 70, 71, 75,90,
108, 116, 118, 119, 123, 133,
135, 162 n. 4, 172, 173, 175,
179, 181, 184 n. 6, 1 86, 194,
195, 202, 213, 214 n. i, 221,

222, 232, 233, 252, 274, 280

n. 2, 290, 294, 303, 304, 312,
313, 325, 326, 330, 349, 368;
IV 26 n. 2, 65 n. 4, 81, 101
n. i, 108, 134, 138, 152, 159,
160, 175, 177, 207, 213, 220
seq., 228, 235, 240 n. 5, 243
seq., 266, 267, 279 n. i, 280,
283, 292 n. 3, 298 n. 6, 304,
305—308, 310, 311, 324, 328
n. 2, 342, 349— 35 !; V 9, 10, 18,
22, 24, 27, 28, 41, 42 n. 3,
57, 61—63, 73, 74, 100 n. 6,
101 n. 4, 105 n. i.

Constantinople, the Cannon
Gate of, IV 79.

Court of the Eight, the, III
41, 42.

Creasy, III 172.

NAMES OF PERSONS AND PLACES, ETC.

125

Crete, I 150 n. I ; V 70, 71,
96 sqq.

Crimea, the, II 257; IV 73,
133 n. 7, 245, 250; V lor n. 4.

Croatia, II 91 n. 6.

Croats, the, IV 228.

Croesus, II 344 n. 8.

Ctesiphon, I 270 n. I, 317 n.
i; IV 55 n. i.

Cyprus, III 287 n. i, 294;
V 61, 63, 83.

Cyrus, I 432, 436.

Czar, of Russia, the IV 146.

Daghli Baba, shrine of, III

364-

Daci, minor poet, II 368.
DamadKhalil Pasha, V43seq.

Damascus, II 74, 118 n. 3,
138; III 41, 187, 222, 284,
294; IV 179 n. 2, 228; V 101
n. 4, 1 06.

Daniel, I 389, 432, 433 n.
i; III 298.

Danish Bey, IV 336, 341.

Dante, I 404.

Danube, river, III 8.

Dara (Darius), I 270; III
152 n. 2.

Darab (Darius Codomanus),
I 270.

Darchin Guli, name of a
dancing boy, IV 236.

Daricha, village of, IV 332.

Darius, I 270 sqq.; Ill 152
n. 2.

Darmesteter, J., II 324 n. i.

Dar-ul-Hadis college at Adri-

anople, II 349, 352, 354511141.

Dar-ul-Hadis college built
by Suleyman I, II 399.

Dar-ut-Taclimat, name of a
college in Constantinople, IV

349 "• 2.

Darwin, V 39.

Dastagherd (name of a pa-
lace), I 317 n. i.

D'Aubusson, II 76, 81.

David, I 16, 233 n. 4, 389
n. 2; II 254 n. 5; IV 187 n. r.

Dawlatshah, II 243 n. 6, 291
n. 2; III 22 n. i, 37 n. 2.

Dawud Efendi, V 103 n. 2.

Daye-zade Judi Efendi, IV
212.

De Musset, Alfred, IV 185.

De Sacy, V 24.

Decourdemanche, M., IV
233 n. 2.

Dede Bey, II 387.

Dede Jan, title of the poet
Ghalib, IV 185.

Delhi, III 51 n. i.

Deli Birader, nickname of
Ghazali of Brusa, III 36.

Deli Lutfi, II 349 n. i.

Dellak-zade, II 289.

Demitoka, II 29, 258, 347 n.2.

Democritus, I 67 n. i.

Dervish (name of a poet), I

257 n- I-

Dervish Efendi, IV 151 seq.
Dervish Pasha, V 105 n. 2.
•Deyr-Mesih, III 318 n. 2.
Diderot, V 57.
Dieterici, III 21 n. i.

126

INDEX I.

Dilaver cOsman Wahid, IV
103 n. 4.

Dilkusha, Castle, 111358.

Dilpezir, Princess,IIl358sqq.

Diogenes the Cynic, I 281
n. i ; III 9 n. 2.

Divvan Yolu, name of a street,
IV 193 n. 3.

Diyar-bekr, I 204, 343 ; II
260, 267 n. i, 379; IV 15,71.
See 'Amed.

Djiwanpire, V 62 n. i.

D'Ohsson, I 237 n. 2; IV
356 n. 2.

Doquzlar (name of a village)
I 301, 302.

Doquzlu, I 301 n. 2.

Dozy, I 414 n. 2.

Druses, the, V 103 n. 2.

Dschemalisade (Jemali-za-
de), I 428.

Due Jean, III 117 n. 2.

Diikagfn, family of, III 108,
1 17 n. 2.

Dukagm-zada Ahmed Bey,

III 117 n. 2.

Duldul, name of cAlfs mule,

IV 123 n. 2.

Durr-i Bakht (Pearl of For-
tune), II 114 n. i.

Durusti, Princess, III 366.
Dvorak, Dr. Rudolf II 287 n. i .

Ebu Bekr, the Caliph, II
150; V 92.

Ebu Bekr Kani. See Kani.

Ebu Bekr Ratib Efendi. See
Ratib Efendi.

Ebu Eyyub, companion of
the Prophet, II 26, 139; III 146.

Ebu '1-Feth, surname of Me-
hemmed II, II 22 n. i.

Ebu '1-Hasenat, surname of
Mehemmed II, II 23 n. i.

Ebu Jehl, II 357 n. 3.

Ebu Dl-Khayr, III 332 seq.,
343 n. 4-

Ebu Dl-Khayrat, surname of
Mehemmed II, II 23 n. i.

Ebu Sufyan, V 94 n. i.

Ebu-s-Sucud, III 1 08, 1 1 6,
277, 294, 296.

Ebu-z-Ziya Tevfiq Bey, I
394 n. i; II 25 n. 4; III 71
n. i, 182 n. 2, 208, 215 n. 5,
217 n. 3, 323 n. 2; IV 34, 35,

l6l, 163, 268, 269, 272 ; V
15 seq., 17 seq.. 30, 42 n. i,
53—56, 59 n. 2, 64, 87 n. i,
100 n. 2.

Eden, Garden of, I 37; III
300 n. 2.

Edessa, III 325 n. 2.

Edhem Pasha, V 57.

Edhem Pertev Pasha, V 15
n. 2.

Edfb. See Mehemmed Edib.

Eflah, II 155.

Eflaki, I 145, 151.

Eflatun (Plato), I 270.

Eflatiin-zade Mehemmed,
II 48.

Efrasiyab. IV 23 n. 2.

Egypt, I 205, 278, 281; II
8 1, 83, 143, 154, 156 sqq.,
260; III 42, 125, 287 n. 3,

NAMES OF PERSONS AND PLACES, ETC.

127

290; IV 172 n. 5, 217 n. i,
332; V 97 n. 2, 104 n. i.

Egypt, meaning the Egyp-
tian capital, III 16 n. 2.

Egypt, the Grandee of, II
145, 157 sqq. ; III 1 5. See Po-
tiphar and Qitffr.

Eight Colleges, the, II 23, 30.

Ekmel-ud-Din, Sheykh, I
261.

Ekrem Bey, I 124; III 14
n. 2, 81, 82, 90, 143 seq., 203,
246, 257, 262, 266 — 268,271,
293> 327. 329, 33i; IV 31,
32, 34—36, 53, 75, 118, 181,
183, 185, 223.

Elbistan, IV 258 n. 2.

Elburz, Mount, II 280 n.
5; III 357; IV 53 n. 3.

Elias, I 172 n. i.

Elmali, village, III 312.

Emm Beligh. See Beligh.

Emm Firdevsi, V 55.

Emin Pasha, IV 332.

Emine, II 39 n. i.

Emine Tuti, IV 301 n. 2.

Emir aAdil, I 422.

Emir c'Alim, I 422.

Emir Bukhari, II 374 n. i.

Emir Sultan, I 232; II 47.

Emri, III 133, 160.

Emr-ullah of Isparta, II 52
n. i.

Emr-ullah, son of Sheykh
Aq Shems-ud-Din, II 140 n. 2.

Enderuni cOsman Wasif Bey.
See Wasif.

England, IV 146, 228.

Enver. See cAli Enver E-
fendi.

Enveri Efendi, IV 176 n. 2.

Ephesus, V 79.

Eregli, III 130.

Ergene, town, IV 321.

Erivan, IV 93.

Er-Toghrul, I 10, 14151114.

Erzerum, I 86, 204; II 259
n. 2; III 252, 273, 323; IV 162.

Erzinjan,! 204, 205, 207, 249.

Escad, former pen-name of
Sheykh Ghalib, IV 177.

Escad Efendi, III 274.

Esau, II 151.

Esed, tribe, II 180.

Eshref, Persian poet, II 243
n. 6.

Eshref Khan, IV 68.

Eski Hammam (Old Bath),
quarter, IV 351.

Eski-Zaghra, IV 118, 244,
267.

Esma Khanim, IV 301 n. i.

Esrar Dede, I 348, 422 n.
2; II 32; IV 179, 196, 207
sqq. ; V 66.

Ethe, Dr. H., Ill 22 n. i.

Etmekji, village, II 50.

Euphrates, the, III 318 n. 2.

Eve, I 339, 399.

Evhad-ud-Din, Sheykh, II

193-

Evliya Efendi, II 124 n. i,
141, 142.

Evrenos Bey, II 348 n. 2.

Evrenos-oghli Ahmed Bey,
II 348.

128

INDEX I.

Eyyub, place-name, II 128
n. 2, 222; III 135.

Eyyub Pasha, III 290.
Ezheri, I 41 1, 414.
Ezra, II 219 n. i.

FaDiq Reshad Bey, I 264.
Fakhr, poet. See Fakhr-i
Jurjanf.

Fakhr-i Jurjanf, III 22, 27,

345, 370 sqq-

Fakhr-ud-Dm-i cAjemf, I
381 seq.

Fakhshad, I 429.

Famagusta, V 61, 83.

Faqfri II 237 seq.

Farisi, pen-name of Sultan
cOsman II, I 417 n. i ; III 208.

Fasih Dede, IV 207.

Fasihi, II 376 n. i.

Fatih, surname of Sultan
Mehemmed II, II 22 n. i.

Fatima, daughter of the
Prophet, III 105 n. 2, 215 n. 2.

Fatima, daaghter of Salah-
ud-Dm Fen'dun, I 151.

Fatima Khatun, IV 150.

Fatin Efendi, III 200, 202 ;
IV 61, 81, 117, 118, 140, 151,
162, 222, 266 n. i, 311, 343,
352, 355; V 42 n. i, 51, 53
n. 2, 54, 65, 99 n. 4.

Faylaqus (Philip), I 270.

Fayzf, I 127, 129; 111247,
263; IV 5; V 57.

Fazil Ahmed, III 303 n. i.

Fazil Bey, I 109; IV 220
sqq., 252 n. 2.

Fazil Pasha, the Bosnian,
V 70, 71, 74, 75, 100 n. i,
107 n. 4, 1 08, 109.

Fazl-i Khuda, Persian equi-
valent of Fazl-ullah, I 355.

Fazl-i Yezdan, Persian equi-
valent of Fazl-ullah, I 355.

Fazl-ullah the Hurufi, I 253
n. 2, 336 sqq.

Fazl-ullah, son of Sheykh
Aq Shems-ud-Din, II 140 n. 2.

Fazli, I 109 ;III 3, 108 sqq.,
206; IV 1 86.

Fazli, son of Fuzuli, III 72.

Fehi'm, III 245, 290 sqq. ;
V 10.

Fenar, village, I 261 n. i.

Fenari, Mevlana, I 261,
381.

Fenari-zade Qazi-cAsker
Shah Chelebi, II 288 n. i.

Ferazdaq, IV 248.

Fenelon, V 13, 25, 59.

Ferhad, I 321 sqq.; II 107
n. 2, 245 n. 2 and 3, 292, 386
n. 8; III 10 n. 2, 99 n. i,
123, 191 n. i, 310 n. 5 ; IV
29 n. 2, 105 n. 2, 306 seq.,
314 n. i.

Fen, III 357 sqq.

Ferid-ud-Din-i cAttar, II 242
n. 2, 243 n. 6; III 335 seq.,
345, 371 seq. See c Attar, Fe-
rid-ud-Din.

Fen'dun, III 266 n. 6.

Ferkhar, city, III inn. 2;
IV 265 n. 4.

Ferrukh-shad, I 430 seq.

NAMES OF PERSONS AND PLACES, ETC.

129

Fethi Pasha, V 23.

Fettahi, II 287, 292, 302
n. 2; III 21, 52; IV 181,
1 86.

Fevri, III 133, 160.

Feyzi. See Fayzi.

Fez, the city of, IV 41 n. 3.

Fez, the kingdom of, IV
170 n. 4.

Fighani, I 284 ; III 20, 34
sqq., 126.

Fighani of Qaraman, III
36 n. i.

Firdawsi, I 71, 269; II 9,
105, 142 sqq., 151, 157 n. 2,
162 n. 2, 170 n. 2, 201, 390
sqq.; Ill 4, 36 n. I, 120,341
n. i ; IV 192.

Firuz Shah, King of Herat,
III 361.

Fitne, name of a slave-girl,

III 366.

Fitnet Khanim, IV 94, 140,
150 sqq., 168 n. I, 342.

Fitzgerald, Edward, I 89;
II 332 n. 2; III 22, 224 n. i,
344 n. 4; IV 157 n. 3.

Fleischer, Prof., I 157 n. i,
161 n. 4.

Fluegel, G., I 182 n. 6, 256
n. i, 257 n. i, 286 n. 2.

France, II 76, 77, 80, 81 ;

IV 228.

Franco Efendi, IV 103 n. 2.

Franks of Constantinople,
the, IV 228.

Fu'ad Pasha, I 120; III 331 ;
IV 306; V 15 n. 2, 24—27,

55 n. 2, 60, 65, 69, 71, 76,
77, 100 n. 4, 101 n. 4, 103
n. 2, 106.

Fur (Porus), I 273.

Furek, Princess, III 224 n.
3- 366.

Fuzulf, I 83, 103, 107, 116
n. 2; II 13, 104, 148, 172 n.
3, 174, 295; III 2, 3, 9, 14
n. 3, 70 sqq., 205 — 207, 226,
236, 237 n. i, 241, 252, 258,
278, 306, 327, 330; IV 31,
32, 35, 67 n. 4, 89 n. i, 175,
1 80, 182, 185, i97;Vi5n. 2, 57.

Gabriel, I 35 n. 3, 36, 239
n. 2, 363 n. 4, 5, 366 n. 3,
432; II 154, 171, 217, 219 n.
5, 253 n. 7; IV 22, 23 n. 4;
V 94 n. 6.

Galata, III 186,297; IV 178
seq., 196, 207, 301 n. 4, 304
305 n. i; V 1 6, 42.

Galland, I 432 n. T.

Gallipoli, I 391, 392, 397,
400, 402; II 375; III 172,295.

Garden, the New, in Con-
stantinople, II 258, 318.

Geda. See Shah u Gedd.

Gedik Pasha, place, V 14.

Geneva, V 59, 62.

Genje, 1 144, 309; IV 18211.1.

Gentile Bellini, II 27, 70 n. i.

George, St., I 172 n. i, 393.

George Dandin, V 14.

Georgians, the, IV 228.

Germans, the, IV 228.

Germiyan, I 142 n. i, 249,
9

130

INDEX I.

256, 257 n. i, 260, 262, 264,
265, 269 n. i, 285—287, 299,
302, 311, 312, 412 n. 4, 423,
428, 429, 442; II 6, 147.

Germiyan Bey, I 423 n. 2.

Gevheri, V 46, 51, 52, 73.

Geybize, V 107 n. 4.

Geyikli Baba, III 38.

Geyikli Baba, shrine of, III

364-

Ghadban, V 103 n. 2.

Ghaffari, III 278 n. i.

Ghalib Bey, IV 350 n. i,
3535 V 55.

Ghalib Dede, IV 175.

Ghalib Edhem Bey. See
Edhem Bey.

Ghalib, Sheykh, I 103, 107,
115, 146 n. 4, 422 n. 2; III
14 n. 3, 87, 205, 236, 291, 327,
329, 336, 353 n. i, 354, 374;
IV 32, 35, 175 sqq., 207, 211,
213, 215, 268.

Gharami, III 133, 160.

Gharibi, V 52.

Ghazali of Brusa, III 20,
36 sqq.

Ghazali, the Imam, II IO2;
III 162 n. 4.

Ghazi Giray, Khan of the
Crimea, III 207.

Ghazi Hasan Pasha, IV 220.

Ghazna, the King of, III
360.

Ghiyas-ud-Din II, Sultan, I
176 — 178.

Ghiyas-ud-Din Muhammed,
Emir, I 337, 344, 351, 356.

Ghiyas-ud-Din Pasha Che-
lebi, II 128 n. 2.

Ghulam Muhammed, I 71
n. 2.

Ghur, name of a demon,
III 360.

Gilan-shah, III 334.

Gipsies, the, IV 228.

Giray, Ghazi, Khan of the
Crimea, III 207.

Giridli cAli °Aziz, V 13 n. 3.

Gobineau, Comte de, I 24
n. 2, 27 n. i.

Goeje, M. J. de, I 274 n. 2;
III 280 n. 2.

Gog, I 277, 287 n. i, 289
n. 2, 399.

Gog and Magog, Dyke of, I
277, 284, 287 n. I ; IV 103 n. 3.

Golden Horn, the, II 227
n. 3; III 298; IV 301 n. 4,
302 n. 3.

Gower, V 6.

Greece, V 97 n. 2.

Greeks, the, IV 228, 234.

Gul Shah, heroine of the
romance Verqa and Gul Shah,
III 107.

Gul-Shah (Princess Rose), I
272 n. i, 309 n. 2.

Gulf, the Persian, II 39 n. 2.

Gulgun (Rose-hued), name
of a horse, I 318; III 231
n. 4.

Gulsheni, minor poet, II 192,

374, 378.

Gulsheni, Sheykh. See Ibra-
him Gulsheni.

NAMES OF PERSONS AND PLACES, ETC.

Giimiish-Halqali (Silver-
Ring), name of a tavern, V 56.

Giimiish Suyu, IV 26 n. 2.

Gurgan, III 22 n. I.

Gushtasb, I 433 n. i.

Guwahi, II 124, 126.

Guy-Allard, II 80 n. i.

Guynuk, II 140, 141.

Guzelja Rustem Pasha, III
193 n. i.

Habib Efendi, I 394, 420 n. i.

Habeshf-zada °Abd-ur-Ra-
him Bey, III 327 n. 4.

Hadramaut, I 326 n. 5.

Hafiz, I 23, 127, 144, 163
n. 2, 166 n. 3, 214 n. 6, 286
n. i, 350; II 8, 41,49, 52—55,
89 n. 6, 106, 198 n. i, 280
n. 6, 322, 331 n. i; III ii n.
3, 31 n. 6, 51 n. i, 77, 145,
146, 179 n. 4, 224, 328; IV
12, 259, 264, 273 n. i; V

53, 57-

Hafiz Musa, IV 267.

Hafiz Mushfiq, V 55.

Hafiz cOsman, IV 78.

Hafiz Pasha, III 208, 245,
248 sqq.

Hagar, II 87 n. 3.

Hajja Khatun, III 22 in. 2.

Hajji °Abdu Dl-Wahid, IV
273 n. i.

Hajji Ahmed, father of
Seyyid Vehbi, IV 107.

Hajji Ahmed Hayatf, IV
258 n. 2. See Hayati.

Hajji Ahmed Pasha, IV 73.

Hajji °Akif Pasha, IV 324,
See c/Akif Pasha.

Hajji Bektash, I 165 n. i, 179.
357 n. i, 358 n. 2; V 106 n. 7.

Hajji Beyram, I 299, 300,
39°— 392> 396> 401,412,421;
II 138, 139, 375.

Hajji Hasan-zade, II 264,
273, 350 seq., 357.

Hajji Ibrahim Pasha, III

222.

Hajji Khalffa (Hajji Khalfa),
I 182 n. 6; III 20 n. 2, 28 n. 2,
41 n. 3, 43, 109 n. i, 161,
162 n. 4, 254; IV 38, 82. See
Katib Chelebi.

Hajji Pasha, I 260, 261,
390.

Hakim (Sage), surname of
Loqman, I 389 n. 2.

Hakim-oghli (Hakim-zade)
CAH Pasha, IV 90, 159 seq.

Halebi College, the, II 352.

Halet Bey, V 55.

Halet Efendi, IV 305.

Haleti, I 103, IIO; III 205,
206, 221 sqq., 235 ; IV 209.

Halimi, II 267 n. 2, 386 n. 10.

Halimi Chelebi, II 267.

Hamadan, IV 73, 93.

Hamd-ullah Chelebi, II 140.

Hamdi, I 107, 109, 238, 306,
312; II 138 sqq., 234, 254 n.
2, 357, 376; HI 3, 12, 13, 54,

87, 335-

Hamdi Bey, Commander,

V 68.

Harm, IV 58, 71 seq.

132

INDEX I.

Hamid, province, I 142, 249.

Hamid Bey, I 70, 132, 133,
135; III 209; IV 34; V i,
n, 14, 77, 78.

Hammam Anasi, IV 303 n. 4.

Hammer, JosephVon, 1 1 39 n.
5, 157 n. i, 177, 178 n. i, 179
n. 3, 183, 202, 208, 256 n.
4—6, 257, 263, 312 n. 2, 389,
390, 414, 422 n. 2, 428, 429,
433 n. i; II 25 n. 3, 74 n. i,
78 n. 3, 90 n. 5, 960. i, 124 n. i,
*99> 237, 267 n- 2, 324 n. 4,
380 n. 3, 390; III i, 24, 26 — 28,
36 n. i, 37 n. 2, 41 n. 3, 50
n. i, 108 — no, 147,160,161,
1 8 1, 182, 184 n. 6, 1 86, 202,
203, 206, 207, 210, 219, 234,
254, 298, 313 n. i, 314, 315,
374; IV 20 n. i, 37, 91, 118,
145, 146 n. i, 176, 179 n. 2,
181, 185 seq., 233 n. 2 and 3,
242 n. 3, 270, 279 n. i.

Hamza, uncle of the Prophet,
I 170 n. 3, 255.

Hamza Bey, College of, at
Brusa, III 199.

Hamzevi, I 255, 260.

Hanif-zada Ahmed, IV
38, 82.

Haqqi, the poet, V 55 n. i.

Haqqi Pasha, V 15 n. 2.

Hariri, author of the Ma-
qdmdt, IV 82, 342.

Hariri, of Brusa, II 368.

Harun-ur-Rashid, II 269,
276 n. i ; IV 48 n. 3.

Harut, IV 156 n. 2.

Harut and Marut, II 6 1 n. 3.

Hasan, personal name of
'Ahi, II 286.

Hasan, son of cAli, I 216
n. 2, 399; II 41; III 90, 105
n. 2; V 93 n. 4, 94 n. 2.

Hasan, younger brother of
Fazil Bey, IV 221.

Hasan cAyni Efendi, IV 336.
See cAyni.

Hasan Chelebi, I 139 n. 5,

169 228 — 230, 231 n. i,
256 — 258, 264, 265, 268, 300,
302, 303, 307, 312 n. i, 349,
384 n. 5, 392, 416 n. 1,427;
II 25 n. 3, 33 n. 2. 35, 41,
45, 47, 48, 51, 51, 52, 53 n.

1, 56, 58, 72 n. 8, 73 n. 3,
78, 82, 86, 93 n. i, 94, 95 n.

2, 96, 102, 106, 108 n. 2,
109—111, 115, 128, 132, 136,
141, 148, 149, 174, 190, 199,
200, 230, 263 n. 3, 269, 270,
272, 273, 276, 291, 292, 294,
295, 318 n. i, 319, 320 n. 8,
322—324, 326, 355, 357, 358
n. 2. 377, 380 n. 3, 383; III
199.

Hasan of Delhi, III 51 n. i.

Hasan Qalca, III 252.

Hashmet, I 100 n. I ; IV
101 n. 3, 133, 134, 140 sqq.,
152, 153 n. i, 183.

Hasib Kerim-ud-Din, I 433
n. i.

Hassan ibn-Thabit, II 276.

Hatif Efendi, IV 343 n. i.

Hatifi, III 22.

NAMES OF PERSONS AND PLACES, ETC.

133

Hatim of Tayy, III 266 n. 2.

Hautpoul,General, ViO3n.2.

Hawuzlu Bagh, V, 43, 44 n. i.

Hayati, IV 242 n. 3, 243,
258 seq.

Hayder, treasurer of Prince
Jem, II 72 seq., 82.

Hayder Pasha, Governor of
Yemen, III 300.

Hayder Pasha, place, IV 69.

Hayder, Sheykh, II 259 n. 2.

Hayderi, II 72 n. 8.

Hayderi Khafi, Sheykh, I

392» 403.

Hayreti, III 61.

Heki'm Sinan, I 301.

Helhilan, King, III 359 seq.

Helvaji-zadeMahmud, name
of Huda'f, III 218.

Herat, I 278; II 8, 10, 11,
40, 41, 48 n. 2, 243 n. 6, 365.

Herod, V 92 n. i.

Herzegovina, V 105 n. 2.

Hewa3!, pen-name em-
ployed by Sururi, IV 271, 276.

Hezari, former pen-name of
Munif, IV 68.

Hibet-ullah, Princess,IV 147.

Hijaz, the, I 281; III 150
n. 2 ; IV 228.

Hilali, III 122.

Hilla, III 71.

al-Himar (the Ass), title of
Merwan II, III 365 n. i.

Hindustan, IV 241 n. 6.

Hippocrates, I 270, 301 n. i.

Hippodrome, the, in Con-
stantinople, III 123.

Hira, Mount, II 217 n. 3.

Hishmet, IV 146 n. i.

Holland, IV 146 n. 2, 228.

Hormisdas IV, I 314 n. i.

Horn, the Golden. See Gol-
den Horn, the.

Horn, P., II 335 n. 7.

Hot Baths, College of the,
at Brusa, II 375.

House, the Frequented, I
37, 365 n. 9; II 5911. 3 and 4,
6 1 n. 2. See Beyt-i Mcfmiir.

Houtsma, Th., I 73 n. i.

Howorth, Sir H., I 222 n. 2.

Hubbi Qadin, I 286; III
165, 170 seq.; IV 150.

Hud, II 270 n. 3.

HudaDi, III 1 66, 205, 218 sqq.

Hughes, Thomas Fiott, 1 209.

Hugo, Victor, IV 181, 185.

Hulagu, I 176; IV 42 n. 3 ;
V 94 n. 5.

Hululiyye, sect of the, I 382
n. i.

Huma, Princess, III 359.

Humay, Prince, III no.

Humay, Princess, III 366.

Humayun, I 324.

Humayun, Princess, III 1 10.

Hungary, II 77, 83, 91
n. 6.

Hungary, the King of, II 77.

Hurmuz, I 314.

Huruffs, sect of the, I 336
sqq.; Ill 315 n. 2.

Husam, IV 310.

Husam-ud-Dfn, Sheykh, I

134

INDEX I.

Husam-ud-Dfn, ancestor of
Seyyid Vehbi, IV 107.

Husami, former pen-name
of Seyyid Vehbi, IV 107.

Huseyn, son of cAlf, I 216
n. 2, 399; III 23, go, 105,
106 n. i ; IV 112 n. i, 350;
V 93 n. 5, 94 n. 4.

Huseyn Bayqara, I 127, II
8, 10, II, 41, 365 ; V 82.

Huseyn Chelebi, II 95, 99.

Huseyn Efendi. See Vehbi,
Seyyid.

Huseyn [ibn] Mansur-i Hal-
laj, I 21 n.2; IV 2ion. i ; V93
n. 6. See Mansur-i Hallaj.

Huseyn Pasha, the Grand
Vezir, III 332.

Huseyn Vaciz, III 90.

Huseyni, pen-name, III 36.

Husni Pasha, V 70 sqq.,
97 sqq.

Huzni, former pen-name of
Sururi, IV 266.

Huzuri II 375.

Hyrcania, III 22 n. i.

lamblichus, I 39, 53 n. 2.

Iblfs, I 119 n. 5, 339; II
253 n. 3; III 216 n. 5.

Ibn cAlqam, V 94 n. 5.

Ibn-ul-cAlqami, V 94 n. 5.

Ibn cArab-Shah, I 207 n.
2; II 102 n. 2.

Ibn-ul-Farid, II 212 n. 3.

Ibn-Hajar, I 205, 206 n. 2,
207, 208, 336.

Ibn-i Husam, II 243 n. 6.

Ibn-Katib (Son of the Scribe),
patronymic, I 391 n. 3.

Ibn Kemal, II 347 n. i. See
Kemal-Pasha-Zade.

Ibn-ul-Muhtesib, III 162
n. 4.

Ibn Muljem, V 93 n. 3, 94
n. 3.

Ibn-un-Nejjar, IV 90.

Ibn-us-Selam, II 180, 183,
184, 1 88.

Ibn-Shuhne, I 206 n. 2.

Ibn Teymiyya, III 162 n. 4.

Ibn-ul- Verdi, I 274 n. i.

Ibn-Abi-Waqqas, V 92 n. 4.

Ibn-i Yemin, II 243 n. 6.

Ibn-Yusuf, I 439.

Ibrahim (Abraham), III 35
n. 2. See Abraham.

Ibrahim, father of Ishaq
Chelebi, III 40.

Ibrahim, father of Sheykh
Riza, IV 89.

Ibrahim Agha, IV 79.

Ibrahim Chelebi, name of
Jevri, III 297.

Ibrahim ibn-Edhem, II 118
n. 3.

Ibrahim Efendi, V 22.

Ibrahim Gulsheni, Sheykh,

II 374, 375; HI 45, 61 n. 3;
IV 316 n. i.

Ibrahim Haqqi, Sheykh, IV
162.

Ibrahim clsmet Bey, IV
350.

Ibrahim Pasha, College of,

III 40.

NAMES OF PERSONS AND PLACES, ETC.

Ibrahim Pasha, Grand Ve-
zir under Ahmed III, IV 11,
13, 14, 30, 34, 37, 47, 53, 8 1,
82, 88, in n. 8.

Ibrahim Pasha, the Grand
Vezir, III 5 seq., 34 seq., 49,
59 seq., 6 1 n. 3, 71 n. 2, 72,
1 1 8, 126.

Ibrahim Pasha, son of Kha-
Ifl Paslia, II 348.

Ibrahim Shahidi Dede, IV
176 n. 3.

Ibrahim Shinasi Efendi, V
22. See Shinasi.

Ibrahim, Sultan, III 245,
251, 276, 290, 302, 304.

Iconium, I 10. See Qonya.

Idris, Monla, historian, I
206 n. 2; II 1 06, 267 n. i,
351, 364; III 7 n. i.

Idrisi, I 274 n. i.

Ikhwan-us-Safa (the Breth-
ren of Sincerity), III 21.

Ilahi, Sheykh, II 373 seq.;
Ill 61.

Ilghin, III 291.

Ilhami, pen-name of Selfm
III, I 417 n. i.

cllmi-zada Muhammed Che-
lebi, name of Sabri, III 286.

Ilyas, the Prophet I I72n.
l> 393' See Khizr.

Ilyas, personal name of Re-
wani, II 317.

Ilyas of Gallipoli, I 231
n. i.

Ilyas Pasha, I 423 seq.

cJmad-ud-Din, Seyyid, I 343.

Imams, the Twelve, III 214
n. 2, 215 n. 2, 217 n. 5.

Imam-zade, of Yeni Shehir,
IV 107.

Imam-zade, principal of a
school in Constantinople, V45.

clmran, IV 241 n. 5.

Imru-ul-Qays, IV 246.

'Inas, II 152.

India, II 62 n. 7, 213 n. 2;
IV 228, 241 n. 6, 264 n. 3.

India Office, the, II 102 n. 2.

Injili Chawush, IV 252.

Innocent VIII, Pope, II Si.

Ionia, I 149 n. i, 177, 178 n. i.

Iqbali, pen-name of Mustafa
II, I 417 n. i ; III 302.

clraq, I 343, 344 n. I ; II
112 n. 6, 158; III 188.

clraq-i cArab, III 71, 74.

Irem, I 326 n. 5 ; II 59 n.
6, 113 n. 3; III 150 n. 7, 214
n. 5, 265 n. 2.

c'Isa, personal name of Ne-
jati, II 56, 95.

c/Isa Efendi, V 46 seq., 49.

c'Isa, Prince, son of Baye-
zid I, I 250.

Isaac, II 151, 152.

Isauria, I 142.

Isfahan, II 291 n. 2; III
328 n. i; IV 243, 258.

Isfendyarli (dynasty), I 142
n. 2, 415 n. i.

Ishaq, Arabic form of Isaac,
III 40 n. 2.

Ishaq Chelebi, II 105, 271,
322; III 20, 40 sqq., 85.

136

INDEX I.

Ishaq Pasha College, the,

II 351-

Ishmael, II 87 n. 3 ; IV 1 1 1
n. 9.

clshqi, II 192, 225, 368, 377.

Iskele Qapusi (the Harbour
Gate) of Constantinople, II 72.

Iskender (Alexander), I 270;

III 152 n. 2. See Alexander
the Great.

Iskender Chelebi, son of Si-
nan Pasha, II 124, 125, 129, 131.

Iskender Chelebi, the Def-
terdar, III ,6, 35, 39, 59 seq.,
118.

Iskender Pasha, III 221 n. 2.

Iskender-i Rumi (Alexander
the Roman) I 149 n. i.

Iskenderus, I 282, 284.

Islambol, III 214 n. i.

Ismacil Agha, V 45 sqq.

Ismacil c'Asim Efendi. See
c'Asim Efendi (Chelebi-zade).

Ismacil Bey, I 415.

Ismacil Bey, the ReDis-ul-
Kuttab, IV 243 seq.

Ismacil Ferrukhf, IV 81 n. i.

Ismacil Haqqi, I 392 n. i,
398 n. 3, 406.

Ismacil Rusukhf of Angora,

IV 81 n. i, 178.

Ismacil, Shah, the Safevi, I
204 n. 2 ; II 30, 227 n. 4, 259,
260, 267, 374 n. 2; III 88,
1 06.

Ismacilis, the, I 341.

Isparta, II 52 n. i.

Israel, II 151.

Israel, the children of, I 396
n. 4.

Israfil, V 3.

Istambol, III 280 n. 2.

Istanbol, III 214 n. i.

Italy, IV 228.

Itfir, III 15 n. i.

clwaz, V 14.

clwaz, said to be the per-
sonal name of Zati, III 47 n. i.

clwaz Agha, V 14.

clwaz Pasha, I 415.

clzari, Mevlana, II 369.

Izmid, IV 332; V 70, 74,
75, 107 n. 4, 109.

Iznik and Izniq (Nicaea), II
380 seq.; Ill 41.

c!zz-ud-Din, name of a Tur-
kish war-ship, V 98 n. 3.

clzzet Bey, IV 77 n. 5.

clzzet Bey, the Beylikji, IV
213, 218.

Izzet Molla, I 109, iiO;IV
151, 268, 279, 304 sqq., 342.

Jaba, Isle of, I 275.

Jacob, II 151 sqq., 254 n.
3; III 287 n. 3, 309 n. 3; IV
217 n. i and 2.

Jacda, V 93 n. 4, 94 n. 2.

Jacfer, the Barmaki, II 269 ;
IV 48 n. 3.

Jacfer Chelebi, I 306; II 56,
228, 230, 241, 243 n. 3, 263
sqq., 326, 350 n. i, 378; III
47, 48, 1 1 8.

Jacfer Pasha, the Admiral,
III 141 n. 3.

NAMES OF PERSONS AND PLACES, ETC.

Jacfer-i Tayyar, I 216 11.2.

Jam, in Khurasan, III 1 56 n. 5.

Jamasb, I 433 n. i.

Jamesb, I 433 sqq.

Jami, I 5, 15, 20, 30, 100,
127—129, 151, 231 n. i; II
8 sqq., 26, 28, 40, 48 n. 2,
129 n. i, 141, 142 sqq., 148
n. 2, 1-51, 157 n. 2, 162 n. 2,
170 n. 2, 173, 201, 224 seq.,
357 n. 5> 365; HI 3 n. i, 13,
21, 22, 26, 37 n. 2, 51 n. i,
77, 87 n. i, 120, 125, 156 n. 5,
161, 166, 224, 234, 236, 238,
248, 328; IV 6, 7, 195, 225
n. i; V 81,

Jan-Shah, I 434 n. 3.

Japan, I 274 n. 2.

Javid, III 345, 370 sqq.

Javid Bey, IV 336, 341.

Jebbar-zade Suleyman Bey,
IV 324.

Jelal Arghun, I 424.

Jelal Bey, IV 35, 6r, 64,
67 n. 4, 79, 1 1 8,

Jelal-ud-Dm-i Dewani, II
28, 29.

Jelal-ud-Dm Rumi, I 17 n.
2, 53 n. i, 108, 126, 141,

H5— H7> H9—i53> l63 n.
2, 169, 170, 177, 309, 421, 422,
425 n. 6; II 7, 356, 374; III
186, 293 n. i, 297, 328; IV
79 sqq., 125 n. i, 182, 189,
190, 194, 196 seq., 205 n. 5,
209 n. 2, 306 sqq.

Jelal-ud-Dm Rumi, mauso-
leum of, I 151 n. 3, 185.

Jelal-zade, the Nishanji, II
269 n. i.

Jelili, I 311; II 172 n. 3,
287, 290, 390 n. 4; III 86,
133, 159 seq.

Jem, Persian King. See
Jemshfd.

Jem, Prince, II 28, 31, 32
n. i, 70 sqq., 96, 104, 172, 366.

Jem Baghchesi (Jem's Gar-
den), II 78.

Jem Sacdisi, II 72 n. 7.

Jemal-zade, Sheykh, II 148
n. 2.

Jemalf, I 304, 314, 427.

Jemci, III 226 n. i.

Jemshfd, Persian King, II
71, 114 n. 3, 330 n. i, 392;

III 176 n. 8, 190 n. i, 266
n. 6; IV 148 n. i; V 93 n. 7.

Jemshfd, son of the Empe-
ror of China, I 286.

Jenabf, I 177.

Jengiz Khan, I 10, 176. See
Chingiz Khan.

Jerba, III 160.

Jerir, IV 248.

Jerrah Pasha, mosque of,

IV 108.

Jerusalem, I 53 n. 2, 281;
II 74, 76; III 284; IV 350.

Jesus, I 233, 363 n. 8, 372,
376; II 57 n. 4; III 214 n.
3, 230 n. 3, 299 n. i, 314,
315 n. 4, 316 n. 4; IV 206 n. 2.

Jevdet Pasha, II 360 n. 7;
IV 161, 164 sqq., 222, 270,
305 n. 2 ; V 7, 65.

138

INDEX I.

Jevri, I 391; III 245, 297
sqq.; IV 179.

Jews, the, IV 228, 235

Jeyhun, I 220 n. 2, 432 ; II
360 n. 7.

Jihangir, Prince, son ofSu-
leyman I, III 10, n.

Jihan-Shah, I 434 sqq.

Jinji Khoja, III 276.

Joachim, S*, IV 241 n. 5.

Job, I 389 n. 2.

Joe Miller, IV 276 n. I.

John the Baptist, V 92 n.
i and 2.

Jones, Sir William, II 102
n. 2, 232.

Joseph, I 168, 259 n. 5; II
12, 63 n. 4, 64 n. i, 112 n.

2, 116 n. 4, 136 n. 2, 142
sqq., 254; III 31 n. i, 55 n.
i, 87, 236, 287 n. 3, 309 n.

3, 313 ; IV 172 n. 5,201 n. i,
217 n. i, 265 n. 2.

Jouanin, M., IV 333.

Judah, II 153, 154, 170,
171 ; III 287 n. 3.

Judas Iscariot, V 106 n. 5.

Juliet, I 220 n. i.

Juneyd, I 377 n. 2.

Jupiter, I 259 n. 3; II 125
n. i ; III 147 n. 4, 311 n. 2.

Jurjan, III 22 n. i, 334.

Jurjan, the King of, III 31,
360 seq.

Juvan-pir, V 62 n. i.

Kacba, the, I 37, 38, 170 n.
i, 243 n. 3, 281; II 59 n. 2

and 3, 87 n. 2, 1 18 n. 2 and 3,
178; IV 65 n. 4, 91, in n.
3 and 10.

Kabul, I 434, 435.

Kaffa, II 257.

Kafur, name of a Greek,
III 362.

Kaghid-Khane (the Paper-
Mill), IV 44 n. 2.

Kami, Sheykh Jemal-zade,
II 148 n. 2.

Kamil, younger brother of
Fazil Bey, IV 221.

Kanghri, II 369.

Kani, IV 15, 140, 159 sqq.,
176 n. 2, 183, 275 n. I, 303
'n. 5; V 15 n. 2.

Kani Pasha, V 105 n. 2.

Kashghar, I 71.

Katib Chelebi, I 43 n. i, 179
n. 3, 182, 202, 206 n. 2, 207
n. 2, 239, 256 n. i, 257 n. i,
286, 302, 304 n. i, 311 n. 2,
337 n. 3, 347, 386, 390, 39.1,
427—429, 439; II 72 n. 3, 73
n. i, 103 n. i, 141 n. 2, 148
n. 2, 172, 190, 191, 199,
289, 324 n. 3, 326 n. i, 380
n. 3. See Hajji Khalifa.

Katibi, II 191 n. 3, 368.

Kawa, III 266 n. 6.

Kawus IV 136 n. 2.

Kazim Bey, I 398 n. 3.

Kecheji-zade Mehemed clz-
zet, IV 304. See clzzet Molla.

Kelim, IV 115 n. 2.

Kemal of Berghama, II 368.

Kemal Bey, I 132; III i,

NAMES OF PERSONS AND PLACES, ETC.

81, 82, 127, 175, 203,205,257,
262, 264, 286 — 288, 291, 296,
307> 3J9» 323; IV 4, 15, 19,
30, 32—36, 61, 71, 98, 1 10,
118, 119, 280—282, 311, 352;
V 8, 10, 11, 15, 19, 26, 27,
41, 60, 62— 65, 75, 78, 83 sqq.

Kemal-ud-Din Ismacil of Is-
fahan, II 291 n. 2; III 51 n. i.

Kemal-i Khalveti, 141 1,412.

Kemal of Khujend, II 291
n. 2.

Kemal Pasha, II 347.
Kemal-Pasha-oghli, II 347
n. i. See Kemal-Pasha-zade.
Kemal-Pasha-zade, I 107;

II 148, 264 n. i, 288, 347
sqq.; Ill I, 12, sqq., 54, 116,
118, 277.

Kemal, Sheykh, III 51.
Kemal-i Ummi, I 411, 413.
Keman-Kesh cAli Pasha,

III 274.

Kerbela, I 216 n. 2; III 90,
106 n. i ; IV 112 n. i ; V 93
n. 5, 94 n. 4, 106 n. 5.

Kerim Khan-i Zend, IV 243
seq., 249.

Kerkuk, IV 134, 138.

Kermanshah. See Kirman-
shah.

Kermiyan, I 142. See Ger-
miyan.

Keshan, IV 279 n. i, 305,
308 sqq.

Keshfi, II 375.

Kestelf, Mevlana, II 349.

Kevser, a river of Paradise,

I 36, 259 n. 4; II 136 n. 3;
III 183 n. 7; IV 65 n. i, 112
n. 3, 115 n. 4.

Key, a legendary king of
Persia, IV 136 n. 2.

Key Ka3us, IV 23 n. 2.

Keyani dynasty, the, III
149 n. 5; IV 136 n. 2.

Keyd, King of India, I 272,

273-

Key-Khusraw. See Key-
Khusrev.

Key-Khusrev (Cyrus), I 432;

III 265 n. 8; IV 23 n. 2.
Key-Qubad, III 149 n. 5.
Keyumers, I 280.
Khadim cAli Pasha, II 226

n. i.

Khaki, I 411, 415.

Khalifa, name of a poet, I
311 n. 2; II 148 n. 2, 172 n. 3.

Khalil ibn-Ahmed, I 209.

Khalil Bey, V 98 n. i.

Khalil Efendi, IV 14.

Khalil Ham id, Grand Vizier,

IV 258.

Khalil Khalid Efendi, II
227 n. 2.

Khalil Nuri Bey, IV i76n.
2. See Nuri Bey.

Khalil Pasha, II 348 n. i.

Khalil Pasha, IV 279.

Khalil Pasha. See Damad
Khalil Pasha.

Khalili, II 192, 379 sqq.

Khalili, a mistake forjelili,
II 172 n. 3.

Khani Dudu, IV 304 n. 6.

140

INDEX I.

Khans, the Qipchaq, I 222
n. 2.

KhaqanofTuran,theIIl357.
Khaqan of Turkistan, the,

III 366 seq.

Khaqani, Turkish poet, I
109; III 165, 1 66, 193 sqq., 299.

Kharijites, the, II 82 n. I.

Kharput, I 206; IV 66.

Khata (Cathay), II 112 n.
4; III in n. 2.

Khatami', pen-name of Shah
Ismacil, III 1 06.

Khatemi, pen-name of MuD-

eyyed-zade, II 31, 126 n. 2.

Khatib-zade,Mevlana, II 349.

Khatib-zade Nasuh Chelebi,
II 82.

Khaveri, II 289, 370.

Khavernaq, Palace of, III
28, 365 sqq.

Khayalf, an obscure writer
in the time of Selim I, II 172
n. 3, 377; III 62 n. i, 86.

Khayali Bey, III 47, 49, 58
sqq., 80, 118 seq. 206, 297;

IV 197,

Khayri Efendi, IV 161 ; V
70, 71, 74, 75, 100 n. i, 101
n. 3, 108, 109.

Khazar, I 277.

Khios, IV 113 n. 4.

Khizr, the Prophet, I 172,
n. i, 271, 282—284, 37°> 377>
393, 423 n. 3, 430, 435; II
112 n. i, 137 n. 2, 247 n.
3; III 251 n. i, 299 n. i,
318 n, 3.

Khizr-Agha-zade Sacid, IV
342. See Sacid Bey.

Khizr Pasha, I 423 seq.

Khizr u Ilyas Maqame, name
of a mosque, I 393.

Khizrf, II 375.

Khoja Ahmed-i Yesevi. See
Ahmed-i Yesevi.

Khoja Chelebi Efendi, the
Mufti, II 272.

Khoja Nucman, V 48.

Khonaz, II 148 n. 2.

Khotan, II 254 n. 7; IV
264 n. 3.

Khuffi', II 368.

Khujend, II 291 n. 2; III 51.

Khulusi Efendi, IV 207.

Khurasan, I 176, 178, 179
n. i, 203, 278; II 139 n. i,
374; III 22 n. i, 156 n. 5.

Khurrem, King of Jurjan,

III 336, 345, 370 sqq.
Khurrem, Sultana, III 6,

11, 119.

Khurshid, heroine of Jem-
shid and Khurshid, I 286.

Khurshid, heroine of the
Khurshid-ndme, I 430 seq.

Khusraw of Delhi, II 8, 107,
191 n. 3, 291, 292; III 238;

IV 192. See Amir Khusraw.
Khusraw Parwiz. See Khus-

rev-i Pervfz.

Khusrev, II 12, 291, 311
seq.; Ill 27, 99 n. I, 236.
See Khusrev-i Perviz and K/ms-
rev and Shirin.

Khusrev-i Perviz (Chosroes

NAMES OF PERSONS AND PLACES, ETC.

141

II), I 310, 314 sqq. ; II 63 n.
4, 287; III 231 n. 4, 265 n.
8, 266 n. 8, 354; IV 262 n.
i. See Khusrev.

Khwaju of Kirman, III no.

Khwand Amir, IV 82 n. I.

Kirman, the King of, III
373 seq.

Kirmanshah, I 318 n. I, 322
n. i and 2, 310 n. 5.

Knights' Castle, the, V 16.

Knights of S* John, II 76
sqq.

Kopri, III 303 n. i.

Koprili Muhammed Pasha,
III 303 n. i.

Koprilis, the, III 302 seq., 326.

Koprili-zada Ahmed Pasha,
III 303 n. i, 312, 327 n. 2.

Koprili-zada Mustafa Pasha,
III 303 n. i, 313.

Koprili-zada Nucman Pasha,
III 303 n. i.

Korah, II 117 n. 4, 331 n.
i, 344 n. 8.

Kremer, Alfred von, III 115
n. i, 240 n. 3.

Kuh-i Billur (Mt Beloor), IV
27 n. i.

Kuh-i Surkhab, name of a
mountain, IV 202 n. 3.

Kurdistan, III 116.

Kutahiya, I 299, 300, 302,
303; II 6, 373; III 323.

Ladiq, II 132 n. i.
Ladiqa, the, V 105 n. i.
La Fontaine, V 32, 33, 59.

Lahijan, King of the Fairies,
III 357, 360.

Lah', II 365.

Laclf, II 73.

Lamartine, V 24, 32.

Lamicf, I 107, 307; II 287,
288, 292, 294, 296 sqq., 378 ;

III 2, 3, 20 sqq., 52—54, 88,
no, 181, 206, 335, 353 sqq.;

IV 181 n. 2; V 13.

Lane, Edward, I 432 n. i,

439 n- I-

Larende, I 151, 178 n. i,

413; II 72.

Larissa, II 237; IV 117,
125 n. 3.

Latifi, I 139, 169, 178, 1 80,
181, 183, 1 86, 228—233,238,
256 — 258, 260, 263 — 265, 268,
285, 286, 299—301, 303,304,
306, 311 n. 2, 312, 325, 343,
344, 347, 348, 350, 383—385,
391, 405, 412—416,418,429;

II 11, 25 n. 3, 27, 28 n. 2,

33—35, 4i, 42, 45,49, 54, 56,
58 n. i, 72 n. 8, 73, 75 n. i,
78, 82, 86, 90, 93, 95, 96 n.
2, 101 — 109, 124, 125, 127,
128, 130, 135, 136, 141 n. 2,
147, 148 n. 2, 172 n. 3, 190,
191, 199, 229, 230, 238, 244
n. 7, 263 n. i and 2, 275, 276,
291, 293, 311, 318—322,324,
354, 356, 367—369, 371, 376
n- r> 377, 38o n. 3, 383, 384;

III 7, 13, 18, 19, 25, 34, 35,
37, 38,43, 45,47n- i. 50—53,
58, 62, 64, 71, 72, 76, 79, 86

142

INDEX I.

n. i, 89, 90, 109, no, 127,
!33> 13%> 16°> *6i seq., 200.

Lavends (Levantines) the,
IV 1 14 n. 2.

Leander's Tower, IV 241
n. I.

Lebanon, Mt, V 103 n. 2.

Lees, W. N., I 348 n. 2.

Lemnos, III 313; IV 161.

Leroux, M., IV 233 n. 2,
328 n. 2.

Lesqofchali Ghalib Bey, V
55 n. 2.

Levantines, the, IV 1 14 n.
2, 228.

Leyla (Leyli), I 220 n. I ;
II 12, 175 sqq., 222 n. 7, 247
n. 4, 356 n. 2, 362 n. 9; III
66 n. 2, 93 n. 3, 100, 101, 236,
311 n. 2; IV 29 n. i, 204 n.
2, 306, 343 n. i.

Leyla Khanim, IV 336, 342
sqq.

Liqa3f, II 370.

Lofcha, III 233.

London, IV 326; V 62.

Loqman, the Sage, I 389,
414 n. i; II 38 n. 3.

Lutfi, Monla, II 349, 352.

Lutfi Pasha, III 6.

Lutf-ullah, son of Sunbul-
zada Vehbf, III 335 ; IV 254
seq., 257 seq,

Lyall, Sir Charles, III 174

n. 3-

Lycaonia, I 142.
Lycia, I 142.
Lydia, I 142.

Maghnisa, I 41951197, 148
n. 2; III 330.

Maghrib (Sunset Land), I
278, 430.

Magnesia, III 37, 109.

Magog, I 277, 287 n. i, 289
n. 2, 399.

Mahmud, personal name of
Lamici, III 20.

Mahmiid cAbd-ul-Baqi, III

133-

Mahmiid Chelebi Efendi, II
287.

Mahmud of Ghazna, Sultan,
III 153 n. 5; IV 24 n. 3.

Mahmud Pasha, Grand Vi-
zier, I 381, 382; II 25, 28 n.
2, 3i— 33. 35. 371 ;Il366, 369.

Mahmud Pasha ibn-Qassab,

I 401, 402 n. i. See Mahmud
Pasha, Grand Vizier.

Mahmud Pasha, College of,

II 264.

Mahmud, Prince, son of
Bayezfd II, II 96, 97, 102,
117, 366; III 7.

Mahmud-i Shebisterf, I 18
n. i.

Mahmud, Sheykh, 1411 seq.

Mahmud, Sheykh, the Clois-
ter of, II 353.

Mahmud I, Sultan, 141711.
i; IV 13, 58, 151.

Mahmud II, Sultan, I 262
n. 2, 415, 417 n. I; II 268 n.
2; IV 248 n. i, 305, 311, 323,
324, 326, 327, 333, 336; V
4> 3i-

NAMES OF PERSONS AND PLACES, ETC.

Macjun, name of a charac-
ter, III 89.

Malatia, III 312; IV 66.

Malghara, I 392 n. I ; III
172.

Malik, name of a merchant,
U 154 sqq., 159, 1 60.
Mal-Tepe, cemetery of, IV 79.

Macmuret-ul-cAziz, province,

II 259 n. 2; III 312.
Manes. See Manf.

Mani (Manes), II 313 n. 5;

III 66 n. i ; IV 43 n. 3, 70 n. 2.
Mansur. See Mansur-i Hallaj.
Mansur-i Hallaj, I 21, 168,

345. 347> 35i, 359J HI 286 n.
I ; IV 168 n. 5 ; V 93 n. 6.
See Huseyn Mansur-i Hallaj.

Maqam-i Khizr (the Sta-
tion of Khizr), in the mosque
of St Sophia, II 141 n. i.

Marcian, the column of, IV
292 n. 3.

Mardin, II 260; III 312.

Maria, danghter of Maurice,
I 321.

Maritze, river, II 251 n. 3;

IV 305.

Marmora, the Sea of, II 43
n. i.

Maronites, the, V 103 n. 2.

Mars, I 297 n. 4; II 125 n.
!> 373 n. 3; III 147 n. 4, 148
n. 2, 176 n. 5.

Mariit, IV 156 n. 2. See
Harut and Marut.

Mary, the Virgin, III 308
n. 6.

Mascudi, III 280 n. 2.

Maurice, the Caesar, I 321.

Mazdak, II 63 n. 4.

Mazenderan, I 277.

Mecali Bey, III 290.

Meda'in, I 270, 272, 316 sqq.

Medina, I 216 n. 2; II 317 ;
III 265 n. 3, 320 n. 4, 326,
327 n. 3; IV 220, 351; V

93 n. 4-

Mediterranean Sea, the, IV
114 n. 3.

Mehabad, Castle of, III 36 1 .

Mehdf, the, II 57 n. 4; III
214 n. 2, 215 n. 2.

Mehemed aAkif Pasha. See
"Akif Pasha.

Mehemed Efendi, the
Sheykh of Islam, III 267.

Mehemed Pasha, the Geor-
gian, UI 254.

Mehemmed Bey, II 353.

Mehemmed the Conqueror.
See Mehemmed II.

Mehemmed the Conqueror,
Mosque of, III 133, 135, 172.

Mehemmed Edib, IV 161
n. 2.

Mehemmed Emm Bey, I
134 n. i.

Mehemmed Esrar Dede. See
Esrar Dede.

Mehemmed FuDad Bey, II 3 1 .

Mehemmed Pasha, I 98 n. 2.

Mehemmed Pasha, ambas-
sador, IV 79.

Mehemmed Pertev Efendi.
See Pertev Efendi.

144

INDEX I.

Mehemmed, Prince, son of
Bayezi'd I, I 250.

Mehemmed Raghib Pasha.
See Raghib Pasha.

Mehemmed Rashid Efendi,
the Re3is-ul-Kuttab,I V i 64, 1 67.

Mehemmed Sacid Imam-
zade, Seyyid, IV 140 sqq.

Mehemmed Sacid Ziver,
Seyyid, IV 352.

Mehemmed Shems-ud-Din,

I 232 n. 2,

Mehemmed Sherif Efendi,
IV 151.

Mehemmed Shevqi, IV 92.

Mehemmed, Sheykh, son of
Salah-ud-Din the Scribe. See
Yaziji-oghli Mehemmed.

Mehemmed I, Sultan, I 250,

261 n. i, 301, 302, 413 n. i ;

II 74 n. i, 77 n. i.
Mehemmed II, Sultan, I 229,

262 n. 2, 312, 381, 401, 416
n. i, 417 n. i; II 21 sqq., 31,
34, 40, 42, 44, 45 n. i, 47,
49' S°i 58> 64 n. 2, 70 n. i,
72, 73, 84, 95—97, no, in
114 n. 3, 135, 138, 139, 192,
258, 263, 264 n. i, 267 n. 2,
289, 364, 371, 377— 379>398;

III 41, 172, 199 n. i, 214 n.

i> 325-

Mehemmed III, Sultan 1
417 n. i ;III 135, 165, 170,205.

Mehemmed IV, Sultan, I
357; III 302, 312, 325.

Mehemmed Veled Chelebi.
See Veled Chelebi.

Mehin Bami, 1315,316, 320.

Mejdf, 1 139 n. 7; III 233.

Mejniin, I 220 n. I ; II 12,
175 sqq., 211 sqg., 222 n. 7,
247 n. 4, 281 n. 3 and 5,
356 n. 2; HI 10 n. 2, 66 n.

2, 93 n. 3, 100, 101 n. 3, 103
n. i, 123, 236, 311 n. 2, 359;
IV 29 n. i, 204 n. 2, 306 seq.,
314 n. 3, 343 n. i.

MeDjuj (Magog), I 287 n. i.

Mekka, I 37, 170 n. i, 224
n. i, 261 n. i, 281 ; II 25 n.
5, 59 n. 2, 72 n. 7, 74, 87 n.

3, 91 n. 2, 1 10 n. 2, 118 n.
3, 178, 217 n. 3, 317, 319,
386 n. 9; III 39, 115 n. 2,
125, 135, 294, 326, 327 n. 3;
IV 65 n. 4, 108, 1 1 1 n. 3, 212,
305, 324, 327; V 92 n. 5,
106 n. 5.

Melatiya. See Malatia.

Melek Qadin, II 286.

Melihf, II 42 n. i.

Melik Shah, I 269.

Melioranski, M., I 213 n. i,
222 n. i.

Melitene, IV 66 n. 3.

Memduh Bey, III 82; IV
184.

Memluks, of Egypt, the, II
391; HI 42.

Memluk Sultans, the, I 205,
207, 346.

Menteshe, I 142, 249; IV
176 n. 3.

Menzil-i Hashmet (Hash-
met's Range), IV 141.

NAMES OF PERSONS AND PLACES, ETC.

Mercash, I 204, 206 ; IV 242,
243, 258 n. 2.

Merdumf, II 227 n. i.

Merij, river, II 251 n. 3.

Merjan Yoqushu (Coral Rise),
a place in Constantinople, III
184 n. 6.

Merjumek Ahmed ibn-Ilyas,
III 334 n. i.

Merv, I 278.

Merve, II 87 n. 3.

Merwanlll, Umayyad Caliph,
III 365 n. i.

Meryem (Maria), I 321.

Merzuban, King of Tus, III
359 seq.

Meshach, V 94 n. 6.

Mesih, personal name of
Mesihi, II 226.

Mesihi, I 107 ; II 16, 17,
226 sqq., 266, 321 n. 2, 326;
III 49, 181, 182; IV 182,228.

Mesihi of Azerbayjan, III
107.

Mescud, a lawyer, III 276.

Mevlana Jelal-ud-Din. See
Jelal-ud-Din Rumi.

Mevlana Kestelli, II 30 n. 2.

Mevlevi Convent at Galata,
the, IV 305 n. i, 336.

Mihr-u-Mah, personal name
of Mihn Khatun, II 124 n. i.

Mihr Shah, III 221 n. 2.

Mihran Efendi, V 18.

Mihri Khatun, II 123 sqq.,

367-

Millevoye, IV 329.
Milton, I 1 1 6, 404.

Mir cAli Shfr Newa'f. See
Newa'f.

Mir Selman (Sulman), I 264,
265, 285, 297, 429.

Mir Suleyman, I 269 n. i.

Mirabeau, V 57.

Mfri Efendi, II 52, 53 n. i,
94, 95, 109, 141.

Mirza Habib, author oiKhatt
u Khattdtdn, II 335 n, 7; III
220 n. 2, 273 n. i.

Mirza Nasir, IV 247 n. i.

Mirza-zade Mehemmed, IV
86.

Mirza-zade Muhammed E-
fendi, name of Salim, III 202.

Misr, denoting either Egypt
or Cairo, III 16 n. 2.

Misri, pen-name, III 315,
316 n. 5.

Misri Efendi, III 302, 312
sqq.

Mitylene, III 295.

Moldavia, IV 356 n. 2; V
97 n. 2.

Moldavians, the, IV 228.

Moliere, V 14, 15, 56, 59.

Molla Idris, I 206 n. 2. See
Idris, Monla.

Molla Kurani ward of Con-
stantinople, IV 213.

Monastir, II 282, 370; III

233-

Mongols, the, II 291 n. 2;
V 94 n. 5.

Montague, Lady Mary Wort-
ley, IV 12.

Montenegro, V 97 n. 2, 105.

146

INDEX I.

Moore, Thomas, III 14 n. 2 ;
IV 265 n. 3.

Morali-zade Hamid Efendi,
IV 342.

Morea, the, III 326; IV 125
n. 3.

Morocco, IV 228.

Moscow, I 222 n. 2.

Moses, I 156, 162, 168,233
n. 4, 366 n. i, 372 n. 3,376;
II 316 n. 6; III 66 n. 6; IV
85 n. 2, 104 n. i,

Mosque of the Three Gal-
leries, the, I 382.

Mosul, II 260, 267 n. i ; IV
244.

Mouradjea DDOhsson. See
D'Ohsson.

Mucawiya, I 216 n. 3 ; II 82
n. i; III 301 n. 3; V 93 n.
4, 106 n. 5.

Mu°eyyed-zade cAbd-ur-
Rahman Chelebi, II 29 sqq.,
48 n. 2, 96 — 98, 124, 126,
129, 266, 270, 272, 273 n. 2,
276, 318 n. 3, 350seq., 364 n.
I ; III 47, 48, 116.

MuDeyyed-zade cAbdi Che-
lebi, II 318.

Mughla, IV 176 n. 3.

Muhammed. See also under
Mehemmed and Mehemed.

Muhammed, the Prophet, I
17 n. i, 170 n. 3, 209 n. 2, 2i6n.
2,232—248, 255, 280, 363 n. 5,
366, 373, 374, 376, 379 n. i,
396, 399—401, 403; II 22, 4 1,
57 n. 4, 59 n. 7, 68 n. i, 98

n. 2, 150, 175, 190, 191, 193,
197, 210 n. 2, 217 sqq., 239
n. i and 2, 254 n. 5, 274 n. i,
276 n. i, 287, 340 n. i, 390;
III 54, 90, 105 n. 2, 113 n. i,
123, 191 n. 2, 193, 194 n. i,
195 sqq,. 215 n. 2 and 6, 291
n. i, 299, 301 n. 3, 319, 320
seq., 332, 336; IV 19, 22seq.,
85 n. i, 90, 107, inn. 2 and
9, 147, 182, 190, 210 n. 3, 218,
246 n. 2, 321 n. 2, 351 ; V
49, 78, 92—94.

Muhammed, personal name
of Beha'i, III 294.

Muhammed, personal name
of Fazlf, III 108.

Muhammed, name of Gha-
zali of Brusa, III 37.

Muhammed, personal name
of Khayali, III 59.

Muhammed, personal name
of Niyazi, III 312.

Muhammed, name of Riza,
III 202.

Muhammed, personal name
of Sunbul-zade Vehbi, IV 242.

Muhammed, son of Sultan
Ibrahim, III 252.

Muhammed ibn °Ali al-Bi-
qacf, III 162 n. 4. See cAshiq
Chelebi.

Muhammed cAli Pasha of
Egypt, III 312 n. i ; V 104 n. i.

Muhammed Bey, name of
Khaqani, III 193.

Muhammed Efendi, perso-
nal name of Talib, III 323.

NAMES OF PERSONS AND PLACES, ETC.

Muhammed Escad. SeeGha-
lib, Sheykh.

Muhammed, Prince, son of
Suleyman I, III 10, n, 108,
109, 126.

Muhammed Rashid. See
Rashid.

Muhammed ibn-Rize (Riza)
ibn-Muhammed el-Huseyni,
IV 233 n. 3.

Muhammed ibn Suleyman,
name of Fuzuli, III 71.

Muhi-ud-Din ibn cArebi, I
60 n. 2, 406.

Muhi-ud-Din Mehemmed
bn-el-Khatib Qasim, II 191
n. 3; III 162 n. 4.

Muhibbi, pen-name of Su-
leyman I, I 417 n. I ; III 8,
10 n. i.

Muhitf, III 218.

Muhtasham of Kashan, IV
1 20.

Mucidi, I 311 n. 2; III 133,
1 60.

Mucidf-zade, I 311 n. 2.
Mukhlis, Sheykh, 1 176 — 178.

Mukhlisi, pen-name, IIIn.

Mumtaz Efendi, V 100 n. 3.

Munif, III 329, 332; IV 68
sqq., 118, 143; V 100 n. 2.

Munif Pasha, V 7.

Munkar, name of an angel,
IV 297 n. 2.

Munqad, King of Merv, III
360 seq.

Munzir, Prince, of Hira, III
365-

al-Muqannac (the Veiled Pro-
phet), IV 265 n. 3.

Murad Khan Ghazi, I 343.
Murad Pasha, Grand Vezir,
III 267.

Murad ReDis, IV 140.

Murad I, Sultan, I 17911. i
and 3, 204, 206 n. 2, 226, 249,
260, 262, 264, 336, 343; II
394; III 129.

Murad, II, Sultan, I 232 n.
3, 261 n. i, 299 n. i, 303,
312—314, 343, 382 n. 2,401,
413 n. I, 415, 416, 417 sqq.,
431; II 22, 41, 42, 366, 377;
III 334 n. i; V 13 n. i.

Murad III, Sultan, I 82 n.
i, 164 n. i, 417 n. i; 164 n.
I, 417 n. i; III 8, 134, 165,
167, 169 sqq., 175, 190 n. 4,
198, 199, 221.

Murad IV, Sultan, I 417 n.
i; III 140, 165, 166, 205—207,
210, 233, 245, 248 sqq., 252
seq., 264, 268, 269 n. 2, 273
sqq., 288, 290, 294, 303 n. i.

Murad V, Sultan, V 16.

Murad, Sultan, the Mosque
of, II 82.

Muradi, pen-name of Murad
III, I 417 n. i.

Muradiya mosque, II 47.

Musa, author of the Jdmesb-
Ndme, I 431.

Musa, Prince, son of Baye-
zid I, I 250.

Musalla, at Shiraz, IV 12.

Musannifek, I 406.

148

INDEX I.

Museum, the British. See
British Museum.

Mushku, Mushkuy, palace
of, I 317 seq.

Muslih-ud-Din-i Qastalani,
II 30.

Mustafa (Elect), a name of
the Prophet, I 209 n. 2, 244
n. i; II 92 n. 3, 218 n. 3;
IV 53 n. i.

Mustafa, personal name of
cAzizi, III 1 80.

Mustafa, personal name of
Nazim, III 319.

Mustafa ibn "Abdullah, I
182 n. 6.

Mustafa Efendi, molla, IV 66.

Mustafa Efendi, qadi-casker,
IV 30.

Mustafa Efendi, personal
name of Munif, IV 68.

Mustafa Efendi, name of Sa-
faDi, III 202.

Mustafa Fazil Pasha, V 10,
61 seq., 76, 98 n. i, 104 n. i.

Mustafa Mazhar, IV 324.

Mustafa Pasha, III 325, 326,

332, 342-

Mustafa Pasha, Grand Ad-
miral, IV 12, 50, 54.

Mustafa, Prince, son ofMu-
rad III, III 172.

Mustafa, Prince, son ofSu-
leyman I, III 7, 10, n, 64,
108 — no, 119, 130.

Mustafa Reshid Efendi, IV

175-
Mustafa Sami Bey. See Sami.

Mustafa I, Sultan, I 417 n.
I ; III 165, 205 — 207.

Mustafa II, Sultan, I4i7n.
I ; III 302.

Mustafa III, Sultan, I 417
n. i; IV 94, 146, 243.

al-Mustacsim, cAbbasid Ca-
liph, IV 42 n. 3; V 94 n. 5.

Muta, I 216 n. 2.

Mutahhara Khatun, I 423
seq.

Mutanabbi, II 212 n. 3, 299
n. 3.

Muterjim cAsim, V 15 n. 2.
See cAsim Efendi, translator
of the Qdmus.

Mysia, I 141.

Mysri. See Misri Efendi.

Nabi, I 108, 109, 122, 123,
129, 130; III 14 n. 2, 142,
205, 206, 208 n. i, 245, 246,
248, 259, 302, 305, 323, 325
sqq., 349, 351—354, 37°; IV
6, 15—17, 58, $9, 61, 67,69,
75, 87, 89, 92, 95—97, 109,
119, 143, 164, 183, 185, 190
sqq., 196, 246, 251, 254 seq.,
259, 275 n. 3 ; V 80, 82, 107
n. 4.

Nablus, II 155.

Nadiri, IV 20.

Nahid, II 6 1 n. 3. See Zuhre.

Nahifi, III 58, 78 sqq.

NaDilf, III 206, 302, 303,
304 sqq., 350; IV 133:

Nacima, V 15 n. 2.

Naji, Professor, I 419; II

NAMES OF PERSONS AND PLACES, ETC.

149

55; III 9 n. 2, 50, 53,62,67,
82, 162 n. 4, 175, 193, 203,
222, 226, 237, 260, 273 n. i,
294 n. i, 299, 305, 306; IV
18, 69, 79, 81, 86, 91,98,99,
101 n. i, no, 118, 151, 154,
165, 185, 208, 213, 215, 223,
248, 260, 266 n. i, 271, 281,

352.

Nakhjuvan, the fortress of,
HI 358.

Nakhsheb, IV 265 n. 3.

Nami, III 134.

Namiq Kemal Bey, I 132.
See Kemal Bey.

Naples, II 77, 81.

Naples, the King of, II 77.

Naqiyya, IV 349 seq.

Naqqash, surname of cAli
the grandfather of Lamici, III
20.

Naqqash Bayram, II 95 n.

3, 98.

Naqshbendi order of der-
vishes, II 374, 375; III 20,
312; IV 90, 92, 214.

Naqshi Chelebi, II 95.

Nasir-i Khusraw, IV 330 n. i .

Nasfr-ud-Din of Tus, V 94
n. 5.

Nasfr-ud-Din Bey, I 206.

Nasr-ud-Din, Khoja, IV 275
n. 3, 276 n. i.

Nasuh, grandfather of Nevcf,
III 172.

Naz-Peri, Princess, III 366.

. Nazim, I 119 n. 4; III 291,

319 sqq. ; IV 8, 60, 90, 1 1 5 n. 2.

Nazir Chelebi, II 49.

Nazmi, anthologist, III 203,
204.

Nazmi-zade Murteza, III 334
n. i.

Nebfd, name of a charac-
ter, III 89.

Nebil Bey, IV 349.

Nedfm, I 83, 97, 115; III
14 n. 3, 78, 141, 205, 206,
224, 226, 236, 257, 262, 278,
279, 327; IV 3, 13, 14, 19,29
sqq., 59, 60,75,89, 107—109,
113, 117—119, 123, 131 n. 8,

I33> 135, 143, H4, i/5> 185,
218, 259, 268; V 15 n. 2.

Nefci, I 84, 86, 103, 114,
129; III 14 n. 3,81, 141, 165,
166, 175, 205, 206, 226 n. i,
245 sqq., 252 sqq., 278, 279,
284, 286, 296, 299, 305, 326,

327, 329> 333, 334, 33^, 349,
350; IV 6, 31, 32, 35,61,87,
143, 175, 182, 185, 197, 259,
272, 341, 355; V 10, 12, 57,
69, 80.

Neffse Qadin, IV 267.

Nejati, I 416; II 34, 52, 53
n. I, 56 sqq., 93 sqq., 123,
127, 131, 141, 172 n. 3, 229,
230 n. i, 288, 319 n. 2, 323,
366; III 7, 53, 63; V8o,82.

Nejati Suncisi, II 99 n. i.

Nejd, II 177, 179, 1 84 sqq.

Nejef, III 191 n. 2.

Nejjar-zade, IV 90.

Nejjar-zadeSheykh Mustafa
Riza. See Riza, Sheykh.

INDEX I.

Nejmi Chelebi, II 271.

Nekir, name of an angel,
IV 297 n. 2.

Nergisi, III 208; IV 254,
352; V 1 6.

Nerkis, name of a slave-girl,
IV 94 n. i.

NeshDet, Khoja, IV 176, 197,
207, 211 sqq., 276 n. 3.

Nesim, name of a place, I

343-

Nesimi, I 211, 253 n. 2, 300,
336, 341, 343 sqq., 369, 376,
380, 383, 384 n. 3, 387,413;
II 14, 17, 52, 104511145,315
n. 2 ; IV 1 68 n. 5, 341 n. 2.

Nesli, II 253 n. 2.

Nesrin-nush, Princess, III
366.

Nestor, a monk, I 320.

Nevfel, II 1 80 sqq., 211.

Nevci, III 136, 137 n. i,
165, 167, 171 sqq., 232.

Nevci-zade cAta3i, III 171,
232. See cAtaDi.

Nevres, IV 107, 133 sqq.,
140, 144, 145.

Nevres-i Qadim, IV 136.

NewaDi, I 127 — 129, 212,
285 n. i ; II 8, 10,11,40,41,
48, 52, 53, 148 n. 2, 365; III

27> 76>79> 87> l6l> 237 n- i»
248, 325; IV 99, 192; V 32,
79, 81.

Neylf, III 38, 58, 86 sqq.,
101 n. 3, 107, 143.

Nice, II 77 sqq., 92 n. 4;
IV 306; V 27,

Nicholay, Nicholas, I 356,

357-

Nicholson, R. A., I 53 n.

1 , 146 n. 2, 1 69 n. I ; III 293 n. i .

Nicopolis, II 286.

Nicosia, III 287 n. i.

NidaDi, III 133, 160.

Nigari, III 133, 160.

Nigisa, the maid of Shirin,
I 320, 323, 324.

Nihali Chelebi, III 42.

Nile, the, II 156, 360 n. 7.

Nicmet-ullah of Khonaz, II
148 n. 2.

Nicmeti, II 148 n. 2.

Nimrod, II 253 n. 7, 339
n. 5 ; IV 63 n. 4; V 94 n. 6.

Nishanji Mesjidi (the Nis-
hanji's Mosque), II 269.

Nishanji Pasha, the, III 91.

Nfshapur, I I79n. i ; II 287,
292; III 37 n. 2, 335 n. 1,370.

Nissa, IV 259.

Niyazi, also known as Misri
Efendi, III 302, 312 sqq.

Niyazi, the earliest Ottoman
lyric writer, I 210, 211, 228,
253; II 58 n. i.

Nizam-ul-Mulk, II 63 n. 4.

Nizami, I 126, 144, 145, 268,

303, 306> 309— 3 n» 324, 443>
446; II 8 — 10, 148 n. 2, 173,
174, 190, 215 n. 3, 292, 376
n. i, 377; III 22, 28, 86, 87
n. i, 88, 89, 1 60, 1 66, 234,
236, 238, 328, 336, 353, 365,
370; IV 151, 182 n. i, 189,
192, 193 n. i, 195.

NAMES OF PERSONS AND PLACES, ETC.

Nizami-i cAruzi, II 20 ; III
22 n. i.

Nizami of Qonya, II 371.
Noah, I 37, 219 n. i and 2,

3/6, 389-

Nour Sofi, I 178 n. i.

Nuh, asserted by some to
be the name of Nejati, II 56,
94 seq.

Nuh Quyusi (Noah's Well),

IV 351-

Nucman, King of Hira, III

365.

Nucman-i Naz, Princess, III
366.

Niiri, editor of Kani3s Di-
wdn, IV 164, 176 n. 2.

Nun Bey, IV 176, 179 n.
2.. 185, 349; V 61.

Nur-ud-Din, personal name
of Ezheri, I 414.

Nur-ud-Din, Sufi, I 177, 178
n. i.

Nur-ud-Din cAli of Cairo, II
113 n. 6.

Nuru'llah, III 363.

Nushirvan, Nushirewan, I
270 n. i, 314 n. i, 315; II
63 n. 4; III 22 n. i, 49, 198
n. 5.

• Occleve, V 6.

Ofen, III 34.

Olympus, the Bithynian, II
47; III 38.

cOman, the Sea of, II 39
n. 2.

cOmar-i Khayyam, I 89 ; II

332 n. 2; III 224, 226; IV
157 n. 3.

cOmer, the Caliph, II 150;
III 266 n. 7; IV in n. 2;

V 93-

cOmer, name of Nefi, III
252.

cOmer, name of a slave-boy,
V 42.

cOmer FaDiz Efendi, V 98
n. i.

cOmer of Maghnisa, Sheykh,

II 148 n. 2.

cOmer Pasha, IV 243 seq.

cOrfa, II 260.

Orkhan, Sultan, I 11, 178,
179 n. i, 249, 262 n. 2,411,
429; II 46, 47, 228 n. i, 348
n. 2, 394; III 38, 41; IV 141
n. i.

Orkhan, Sultan, College of,
at Izniq, III 41.

Ormuzd, V 89 n. 2.

Orontes, the river, IV 147
n. 2.

cOsman, the Caliph, II 150;

V 93-

cOsman, father of Lamici,

III 20.

cOsman, name of Ruhi, III
1 86.

cOsman, province, I 141.

cOsman Efendi, father of
Sami, IV 58.

cOsman Efendi of Yeni-
Shehr, IV 243 seq.

cOsman Nevres Efendi, IV
4, 136.

152

INDEX I.

cOsman Pasha, the Lame,
IV 125 n. 3.

cOsman, Prince, SonofMu-
rad III, III 172.

cOsman, Seyyid, personal
name of Suriiri, IV 266.

cOsman, the Son of = Baye-
zid I, I 207.

cOsman, Sultan, I 10, 141,
178, 226, 249, 417; II 148 n.
2, 260, 394; III 4, 38, 135,
167, 207, 212, 252; IV 268.

cOsman II, Sultan, I 417 n.
I ; III 165, 204 n. i, 205 — 208,
219, 252.

cOsmanjiq, II 138.

cOsman-zade TaDib, IV 103
n. 4.

Oxus, the, I 220 n. 2, 432.
See Jeyhun.

Paleologi, the, IV 311.

Palmer, Professor E. H., IV
84 n. 2.

Pamphylia, I 142.

Paphlagonia, I 142.

Parga, III 5.

Paris, V 9, 24 n. I, 25, 27,
61, 62.

Pasha Chelebi, II 128 n. 2.

Pa vet de Courteille, II 358
n. 2; III 335.

Payne, John, I 89 n. I, 432
n. i, 439 n. i ; II 280 n. 6,
331 n. i, 333 n. 5.

Pechin, II 52 n. i.

Pembe, name of a girl, IV
304 n. 5.

Pembe. Khanim, IV 293 n. i.

Pera, IV 301 n. 3.

Perezin, III 162 n. 4.

Persia, III 207 n. i ; IV 228.

Persians, the IV 234.

Pertev Efendi, IV 197, 207,
213, 216, 218 seq.

Pertev Pasha, IV 219,322,
325 seq., 328 seq., 332 sqq.

Perwana, King, III 57.

Pesheng, III 269 n. 3.

Peter the Great, III 326;
IV 24.

Peterwaradin, IV 37.

Peyami, III 190 n. 4.

Pharaoh, II 159 n. I; III
214 n. 4.

Philadelphia, III 208.

Philippine-Helene of Sasse-
nage, II 80.

Philippopolis College, the,

II 349-.

Philo, I 42 n. i.
Phrygia, I 142.
Phrygia Epictetus, I 141.
Piers the Plowman, III 211.
Pir, name of a physician,

III 358 sqq.

Pir cAlf, Sheykh, III 172.

Pir Ilyas, II 124 n. i.

Pir Muhammed, personal
name of cAshiq Chelebi, III 7.

Piri Pasha, III 47.

Piron, IV 163; V 57.

Pishdadi dynasty, the, II
71 n. i.

Pisidia, I 142.

Piyala, Admiral, III 160.

NAMES OF PERSONS AND PLACES, ETC.

'53

Piyala Bey, III 37.

Plato, I 55, 266, 270, 271,
283, 389.

Platts, J., Ill 136 n. i.

Plotinus, I 42 n. i.

Podolia, III 327 n. 2.

Poland, IV 228.

Ponsonby, Lord, IV 326.

Portugal, IV 265 n. 6.

Potiphar, I 168 n. I ; II 64
n. i, 157; III 157; III 15.

Potiphar's wife, i.e. Zelikha,

II 143-

Price, William, II 287 n. i.

Printing-Office, the Imperial,
V 17 seq.

Prishtina, II 226.

Prisrend, II 375.

Provence, I 446; II 79.

Pruth, the river, III 326.

Psyche, I 42 n. 3.

Ptolemy, I 69.

Pulci, Luigi, III 96 n. i.

Puttenham, IV 273 n. i.

QaDani, III 248 n. i, 325 n.
i; IV 6 n. i.

Qabuli, III 226 n. i.

Qabus, Prince, III 334.

Qadi-K6y, I 392.

Qadri Efendi, III 47, 49,
72, 118.

Qaf, Mount, I 37 seq., 170,
434 seq.; II 280 n. 5, 298,
306; III 67 n. 7, 358, 360;
IV 53 n. 3-

Qafes (Cage), name of a
pavilion, III 173.

Qaf-zade Fa'izf, II 172 n.
3; III 140, 203, 204,223,226
n. i, 233; IV 143.

Qahraman, III 149 n. 6.

Qalender Yusuf-i Endelusi,

I 357 n- I-

Qalenderis, Qalenders, order
of the, I 357 n. i ; II n6n.
3, 386 n. 3.

Qalender-Khane College,
the, II 30.

Qalender-oghli, III 222.

Qalqandelen, III 160.

Qalyonji Qullighi, name of
a quarter, IV 301 n. 3.

Qanariya (Canary), name of
a dancing-boy, IV 236.

Qandarush, I 279.

Qandi, II 73.

Qandilli, V 42 — 44.

Qandillili Ahmed Bey, V43-

Qanlija Bay, III 295.

Qansuh el-Ghuri, Sultan, II

39r-

Qanuni (Lawgiver), surname

of Suleyman I, III 8.

Qaplija (Qapluja), in Brusa,

II 319.

Qaplija College, at Brusa,
the, III 41.

Qapujilar Odasi (the Cham-
berlains3 Room), II 45 n. i.

Qara Bali Efendi, III 40.

QaraFazli, III loS.SeeFazlf.

Qara-Ferya, II 30, 289.

Qara-Iluk, Qara-Yuluk (the
Black Leech), surname, I 206
n. i.

ii

154

INDEX I.

Qara-cOsman, I 206.

Qara-Qoyunlu (Black Sheep)
dynasty, I 204.

Qaraman, province, I 142,
1 66 n. 5, 177 n. 5, 178, 184,
228, 249, 256 n. 4, 413, 415,
418; II 6, 21, 23, 70, 72, 74,
75, 82—84, 96, ii7n. 3, 356;
III 36 n. i.

Qaraman, town, I 151 n. i.

Qaraman, son of Nur-ud-
Di'n, I 177, 178 n. i.

Qaramam-zade Mehemmed
Efendi, I 86; III 133, 172.

Qarasi, province, I 141, 249;
III 47.

Qarchi, IV 265 n. 3.

Qaren, III 301 n. 3.

Qasim Bey, II 74 seq.

Qasim Pasha, place, IV 301
n. 3.

Qasim-ul-Anwar, IV 170
n. 5.

Qasr-i Shirin (Castle-Shirin),

I 318 n. i ; IV 55 n. i.
Qassab, father of Mahmud

Pasha, I 402 n. i.

Qassab GAli, I 390, 402 n. i.
Qastamuni, I 164, 415, 442 ;

II 70, 94, 107 sqq., 135, 267
n. 2, 368, 387; III 7, 161.

Qavsi of Tebriz, III 107.

Qays, personal name of Mej-
nun, II 175 sqq.; Ill 103 n.
i ; IV 29 n. i, 204 n. 2. See
Mejnun.

Qaysariya, I 205,249,383;
V 45-

Qayt Bay, the Sultan of

* II 74 seq.
Qayzafa or Qaydafa, Queen,

I 278 seq.; II 270.
Qaziqji-Yegeni, IV 253 n.

i, 262 n. 5.

Qazi-zade, III 133.

Qazwini, geographer, I 274
n. i, 392, 406.

Qinali-zade cAli, I 41 n. I ;

II 45, 47, 94, 106; III 199,

2OO, 222.

Qinali-zade Hasan, I 41 n.
i; II 475 HI 7> 8> 13,24,25,
33, 35—37, 4i n. 3, 43, 45,
47, 50, 52, 54, 58, 59,62,73,
76, 77, 79, 89, 9°, I09» IIO»
I27, r35, J38, X44, l6o, 161,
165, 171 — 173, 180, 181, 186,
199 seq., 274, 277, 279. See
Hasan Chelebi.

Qirimi Rahmi, IV 73.

Qir-Shehri, I 178, 179, 181
n. 4, 184, 185.

Qirq Cheshme (Forty Foun-
tains), a district of Constan-
tinople, II 319.

Qitfir (Potiphar), II 157;

III 15.

Qitinir, V 79.
Qiz-cAlf, II 252 n. 5.

Qiz Qullasi (the Maiden To-
wer), IV 241 n. i.

Qiz Tashi (the Maiden's Pil-
lar), IV 292 n. 3.

Qizil Ahmedli, province, I
142, 164, 249, 415 n. 1,418;
II 21, 23.

NAMES OF PERSONS AND PLACES, ETC.

Qochi Bey, V 15 n. 2.

Qoja Raghib, IV 92. See
Raghib Pasha.

Qonya, I 10, 145, 146, 150,
151, 178 n. i, 185, 422; II
6, 52 n. i, 71, 72, 74, 75,97
n. 2, 356 n. i, 371; III 11,
187, 211, 218; IV 15,80, 177,
212, 305 n. i ; V 64. See
Iconium.

Qorqad, Prince, III 37 seq.

Qosqa quarter of Constan-
tinople, IV 95, 101 n. i, 349
n. 2.

Qostantaniyya, name of
Constantinople, III 214 n. i.

Queen of the Serpents, the,

I 432.

Qumar, III 32 n. 4.
Qureysh, the Prophet's tribe,
IV in n. 9.

Qutb-ud-Din, II 349 n. 3.
Quzghunjuq, IV 351.

Rabelais, IV 163, 271.
Rabica, I 53 n. 2.
Rachel, II 151, 155.
Racine, V 32.
Raghib Pasha, I 98 n. 2;

II 18; III 329; IV 58, 92 sqq.,
107, 119, 134, 135, 143, 147,

154-

Rahimi, III 133, 160.

Rahmi, IV 58, 73.

Ra3ij, Island of, I 274.

Racil, III 15 n. i.

Rakhsh, the charger of Rus-
tem, III 152 n. i.

Ramazan, personal name of
Fighanf, III 34.

Ramin. See Visa and Rd-
min.

Ramin Shah, III 361.

Ramla, I 53 n. 2.

Rashid, the historian, III

313 n. i, 329; IV 12, 58,66

sqq-, 75, 135, 143-

Rashid Efendi, father of
Sunbul-zade Vehbi, IV 242.

Rasikh, poet, III 323.

Ratib Efendi, IV 222, 232
seq.

Ravza, the, at Medina, III
320 n. 4.

Rawha, Arabic name of
Edessa, III 325 n. 2.

Raziya, Island of, I 274.

Red Sea, the, III 300 n. 2.

Redhouse, Sir J. W., I 145
n. 2; III 18; IV 285 n. i,

314 n. 4.

Refica Efendi, I V 2 1 1 seq.

Refici, I 336, 341,344,351,
369 sqq., 424 n. 2.

Refiqi, Monla, II 355.

Renan, V 24.

Reshad Bey, V 22.

Reshid Bey, V 24.

Reshid Efendi, father of
Sunbul-zade Vehbi, IV 242.

Reshid Pasha, IV 326 seq. ;
V 15 n. 2, 24, 25, 57, 60.

Resmi, II 368.

Reuben, II 152.

Rewani, II 317 sqq., 367,
378.

156

INDEX I.

Reyyan, King of Egypt, II
157, 168, 171.

Rhodes, II 76, 77, 79; III
28 n. i, 253; IV 140, 222,
245, 249, 250; V 15, 16.

Rieu, Dr. Charles, I 181,
431 n. 2; II 261 n. i ; III 51
n. i, 226 n. 2.

Rifcat Bey, V 61.

Rifcat Efendi, I 381 n. 2.

Riyazi, I 139, 228, 231 n.
i, 312, 384 n. 5; II 41, 45,
46, 52, 95, 141, 226, 270, 272,
277, 324 n. 3, 347 n. 2, 355,
356 n. 2; III 7, 8, 180, 186,
198, 200 seq., 245, 284 sqq.

Riyazi Efendi, III 226 n. i.

Riza, author of the Tez-
kire, III 1 86, 200, 201 seq., 291.

Riza Pasha, V 101 n. 4.

Riza, Sheykh, IV 58, 89 sqq.

Rizq-ullah Hasiin, V 103 n. 2.

Rizwan, I 37, 245 n. 2, 297
n. 3, 362 n. i, 364 n. 2,378;
II 256 n. 2 ; III 3 oi n. I ; IV
54 n. i, 115 n. 4.

Rodosto, IV 15, 21, 305.

Rome, I 149 n. I; II 8i;
IV 25 n. 2, 265 n. 5.

Romeo, I 220 n. i.

Rope-dancer's Mosque, the,
in Constantinople, IV 108.

Rosenzweig-Schwannau, II
89 n. 6.

Rosetta, III 199.

Rousseau, Jean Jacques, V

42, 51. 59-

Roxelana, III 6 n. i.

Rufaci dervish-order, the, IV
322 n. 3.

Ruhi, III 165, 167, 186 sqq.,
207, 299; IV 61, 65, 71, 89
n. i.

Ruknabad, IV 12.

Rum (Asia Minor), I 10, 126,
149 n. i, 177, 178, 226, 229,

27°> 279> 343;n93> IO4> 105,
138, 158, 174,361 n. 7, 374; III
266 n. 3.

Rum, the King of, i. e., the
Sultan of Turkey, III 44 n. 3.

Rumeli Hisar, IV 351.

Rumelia, I 228, 257, 412 n.
2; II 24, 30, 264 n. i, 350,

352, 3/0' 374, 395> 399; m
7, 123, 172, 222,274, 294; IV
151, 216 n. i, 228, 245,351 ;
V 101 n. 4.

Rumi Mevlana, IV 125 n.
i. See Jelal-ud-Din Rumi.

Rumilly, II 80.

Riiqiya Khatun, I 283.

Ruschuk, III 233.

Russia, I 276; IV 146, 213,
228, 250.

Russians, the, IV 235.

Rustem, I 269 n. i ; III 152
n. i, 343 n. 3; IV 23 n. 2,
48 n. 2, 136 n. 2 ; V 96 n. i.

Rustem Pasha, III 6, 7, n,
118 seq., 193.

Rycaut, Sir Paul, I 356 — 359.

es-Sacb the Himyarite, III
209 n. I.

Sabit, I 1 10, 130; III 142,

NAMES OF PERSONS AND PLACES, ETC.

206; IV 3, 14 sqq., 59, 61,
117, 119, 163, 182, 241 n. i,
253, 259, 282; V 80.

Sabqati, pen-name of Sul-
tan Mahmud I, I 417 n. i.

Sabri, III 245, 286 sqq.

Sabuhi, III 226 n. i

Sacd of Herat, II 243 n. 6.

Sacd-abad, IV 12, 44 n. 2,
45 n. 2.

Sacd-ud-Din, the Mufti, III
207.

Sacd-ud-Din Efendi, histo-
rian, I 164, 165, 205 — 208,
384 n. 4; II 44 n. i, 72, 80,
82, 84; III 172, 199,221, 274,
294.

Sacd-ud-Din Mescud-i Tef-
tazani. See Teftazani.

Sacdi, Muslih-ud-Din, 1159
n. 6, 191 n. i, 202, 431 n. 2;
II 8, 43 n. 2, 46 n. 2, 55 n.
4, 215 n. i, 254 n. 3, 357,
378; III 109, 125, 136, 137
n. i; IV 195, 259, 318 n. 5;
V 53 n. i, 81.

Sa°di, brother ofJacferChe-
lebi, II 263, 269, 271.

Sacdi, one of Prince Jem's
followers, II 71—73, 78, 79,
84, 90.

Sa°d-ullah, personal name of
Jem Sacdisi, II 72 n. 7.

Sacd-ullah, son of Sheykh
Aq Shems-ud-Din, II 140 n. 2.

Sacd-ullah Pasha, V 15 n. 2.

Sadr-ud-Dfn, Stiff Sheykh,
II 227 n. 4.

Safa, a hill near Mekka, II
87 n. 3.

Safa Bey, I 117.

Safari, III 200, 202, 291,

305, 3i3-

Safed, IV 220 seq.

Safevi Kings of Persia, the,

II 227 n. 4, 259 n. 2; III 106.
Safi, Shah, III 107.
Safi-ud-Din, Sheykh, II 227

n, 4.

Safiyy-ullah, title of Adam,

III 215 n. 10.
Sagheri, II 370.
Sahban, II 276.

Sa'ib, I 5, 1305111248,325,
328, 330, 337; IV 6, 58, 96,
97, 106 n. i, 120, 143, 259.

SaDib Bey, V 98 n. i.

Sacid, Persian poet, II 243 n. 6.

Sacid Bey, IV 336, 341 seq.

Sa'ili, II 93.

St. Peter's, in Rome, IV 25
n. 2.

Sl. Petersburg, the Asiatic
Museum of, I 157 n. i.

St. Petersburgh, IV 250.

St. Sophia, church of, II 197.

St. Sophia, the Mosque of,

II 22, 141, 142 n. i, 319;

III 123.
SakhaDi, II 73.
Sakhr, II 39 n. i.
Salah-ud-Dm, the Scribe, I

389 sqq.; Ill 298.

Salah-ud-Din, Sheykh, 1 390.
Salah-ud-DmFeridun,1 151.
Salankeman, III 303 n. i.

I58

INDEX I.

Salemann, C., I 157 n. i,
158 n. 4, 161 n. 4.

Salih Efendi, IV 304.

Salih ibn-Jelal, II 172 n. 3,

Saliha, Princess, IV 94.

Salihiyya, III 41.

Salim, biographer, III 200,
202.

Salonica, II 348 n. 2; III 294.

Samarcand, I 278; III 20
n. i ; IV 264 n. 2, 265 n. 7.

Sami, I 119; III 1 88, 206,
319, 329; IV 19, 58sqq., 118,
143, 259; V 80, 92 n. 5.

Sami Bey, I 177 n. 4, 222
n. 2; III 41 n. 3.

Sanca, III 300.

Sapor, I 315 n. 3.

Saqariya, the river, I 165.

Saqi (Cup-bearer), name of
a character, III 89.

Saqiz (Scio), IV 285 n. 2.

Saqiz Adasi (Mastic Isle),
a name for Scio, IV 1 1 3 n. 4.

Sara, name of a young lady,
IV 259.

Sari 'Abdullah Efendi, IV 79.

Sari-Bey-Oghli, IV 302 n. i.

Sarija Kemal, II 368.

Saru-Khan, I 142, 249; 1196.

Sasanian dynasty, the, III
148 n. 5 and 6, 265 n. 8, 266

"• 5, 354, 365-

Sassenage, Castle of, II 80.

Satan, I 159 n. 6, 362 n.
6; II 67 n. 5, 154, 253 n. 3
and 4, 329; III 339 n. i ; V
92 n. i. See Iblis,

Saturn, I 297 n. 4; III 147
n. 4, 176 n. 4, 179 n. 2.

Sava, II 291 n. 2.

Saya Khan, I 319.

Schefer, C., II 63 n. 4, 184.

Scio, the Isle of, IV 113
n. 4, 249, 285 n. 2, 302
n. 5.

Scutari, III 117 n. 2, 218,
219, 326, 327 n. 3; IV 68, 69,
73, 241 n. i, 244, 249, 351;
V 107 n. 4.

Sedd-i Iskender (Alexan-
der's Dyke), IV 103 n. 3. See
Gog and Magog, Dyke of.

Sedd-i Ye'juj u Me'juj (the
Dyke of Gog and Magog), IV
103 n. 3. See Gog and Magog,
Dyke of.

Sehi Bey, I 139; II n,
25 n. 3, 28 n. 2, 34, 35, 41,
42 n. i, 44, 45 n. 2, 50 n. i,
7l~ 73> 75 n. i, 78 n. 2, 84,
86, 93> 95. 97— IO4> i35> 136,
147, 172 n. 3, 226, 230, 263
n. i, 291 n. i, 293, 317, 318
n. i, 321—324, 347, 354,357
n- 5, 367, 368, 370, 380 n. 3 ;
III 7, 161.

Selam of Baghdad, II 188.

Selaman, III 354 sqq. See
Seldmdn and Absdl.

Selamit, Island of, I 275.

Selefke, I 178 n. i.

Selim, poet, IV 11.5 n. 2.

Selim, uncle of Mejnun, II
187.

Selim Faris Efendi, V 62 n. i .

NAMES OF PERSONS AND PLACES, ETC.

Selfm Giray, Khan of the
Crimea, IV 21.

Selfm the Martyr. See Se-
lim III, Sultan.

Selfm, Prince, afterwards
Selim I, II 257 seq., 318, 367.

Selfm, Prince, afterwards
Selfm II, III 8.

Selfm I, Sultan, I 204 n. 2,
257 n. i, 262 n. 2, 417 n. I ;
II 29, 30, 86, 172 n. 3, 228,
238, 257 sqq., 266 sqq., 276,
277, 288, 290, 319, 320 n. 8,
325, 329, 347, 352, 356, 358,
364, 369, 370, 374 n. 2, 384,
391, 395 ; III 12, 17, 25,42—44,
48, 49, 62 n. i, 86, 88, 160,
162 n. 4, 167, 262; V 80.

Selfm II, Sultan, I 257 n.
i, 417 n. i ; III 5, 8, 10, n,
108, 109, 134, 151, 165, 167,
171, 206, 233.

Selfm III, Sultan, I 417 n.
i; IV 151, 161 n. 2, 178 seq.,
221 sqq., 226, 245, 350; V
4, 20.

Selfmf, pen-name of Sultan
Selfm II, I 417 n. i.

Seljuqs, the, I 10 seq., 141 ;
IV 311.

Selman, KhDaja. See Selman-i
Savejf.

Selman, Mir. See Mfr Sel-
man.

Selman-i Savejf, Persian poet,
I 285, 286; II 72, 291; III

79> 139, 179 n- 5-

Selsebil, a river of Paradise,

I 36; III 76 n. 2, 317 n. i;
IV 52 n. i, 112 n. 6.

Semacf, pen-name of Sultan
Dfwanf, I 424 n. i.

SenaDf, Hakfm, I 428.

Sena3i of Qastamuni, II 368.

Seraglio, the, name of a pa-
lace, II 58.

Seraglio Point, II 26, 45
n. i.

Serendfb, I 275.

Seres, I 228 ; II 72 n. 7,
73 n. 2.

Serkis, IV 94 n. i.

Serpents, King of the, I 433.

Serpents, Queen of the, I
433 n. 2.

Servia, IV 259; V 97 n. 2.

Servili (Cypress-Inn), name
of a tavern, V 56.

Sevda3!, II 172 n. 3, 377.

Seven Sleepers, the, of E-
phesus, V 79.

Seven Towers, Castle of the,

II 43 n. i.

Seven Towers, Gate of the,

III 1 80.

Seyf-ul-Mulk, I 439.
Seyf-ul-Muluk, I 439 n. i.
Seyyid clmad, a name given

to Nesimf, I 351.

Seyyid-i Shen'f, title of
cAlf-i Jurjani, II 349 n. 3.

Seyyid Vehbf. See Vehbf,
Seyyid.

Sganarelle, V 14.

Shacban, the dynasty of, IV
226 seq.

i6o

INDEX I.

Shad-Kam, City of, I 282,
290 n. i.

Shadrach, V 94 n. 6.

Shah Chelebi, I 424.

Shah Ismacil, I 204 n. 2. See
Ismacil, Shah, the Safevf.

Shah Khandan, I 345.

Shah-i Maran (King of the
Serpents), I 433 n. 2.

Shah Mehemmed Chelebi,
son of Shah Chelebi, I 424 sqq.

Shah-Quli, II 227 n. 4.

Shah Suleyman, King of
Germiyan, I 264, 429, 430.

Shahi, pen-name of Prince
Bayezid, a son of Suleyman
I, II 86; III ii.

Shahidi, author of the Tuhfe,
IV 176, 257, 258 n. 2.

Shahidi, poet, II 73, 172,
174 n. 2, 376; IV 197.

Shahin Giray, Khan of the
Crimea, IV 245, 250.

Shah-zade, the parish of, IV
292 n. 3.

Shakspere, I 115.

Shamf-zade Muhammed, III

304-

Shams-i Tabriz. See Shems-
ud-Din of Tebriz.

Shani-zade Muhammed
cAta-ulleh Efendi, IV 248, 252.

Shapur (Sapor), another
form of Shawur, I 315 n. 3.

Shapur I, the Sasanian, II
324 n. i.

Shawkat. See Shevket.

Shawur, I 315 sqq. ; II 312.

Shebdiz, name of a horse,
I 315 sqq.; Ill 231 n. 4, 354.

Sheddad, the King of cAd,
I 326 n. 5; II 59 n. 6; III
214 n. 5.

Shehd Banu, Princess, I 273
n. i.

Shehdi, II 370.

Shehr-Banu, name of a prin-
cess in Ahmedi°s Iskender-
Ndme, I 273.

Shehr-Banu, name of a prin-
cess in LamiTs Visa u Rd-
min, III 31, 360.

Shehrev, III 360.

Shehr-ruz, I 283.

Sheker, name of a lady, I

Shemc, Princess, III 57.

Shemc (Taper). See
u Pervdne.

Shemci, I 202.

Shems-Banu, Princess, III
36i.

Shems-ud-Din Ahmed Ibn
Kemal, III 12 sqq. See Kemal-
Pasha-zade.

Shems-ud-Din Mehemmed-i
Fenari, I 261 n. i.

Shems-ud-Din of Tebriz, I
146, 151; III 293 n. i; IV
125 n. i.

Shemse, I 435.

Shemsi II 383 sqq.

Shemsi Chelebi, III 171.

Sheref, son of Hayati, IV 259.

Sheref Khanim, IV 336,

349

NAMES OF PERSONS AND PLACES, ETC.

161

Sheref-ud-Dm-i Yezdf, I 206
n. 2.

Sherif, II 148 n. 2, 390 sqq.

Shenf-i Jurjani, Seyyid, I
381 n. i ; II 46 n. 2. See
CA1M Jurjani.

Sherifs, the, V 107 n. I.

Shevket, I 5, 130; III 328 ;
IV 96, 97, 1 06 n. i, 120, 137
n. 2, 143, 185, 259.

Sheyda, III 367.

Sheykh Ghalib. See Gha-
lib, Sheykh.

Sheykh Ilyas, I 176.

Sheykh Misri. See Misri
Efendi.

Sheykh Nasr, the King of
the Birds, I 434 seq.

Sheykh Pasha el-cAshiq, I
176. See cAshiq Pasha.

Sheykh-oghli, poet, I 256,

264, 427 sqq. ; II 72 n. I. See
Sheykh-zade, poet.

Sheykh-zade, poet, I 256 n.
i, 427, 430 n. i. See Sheykh-
oghli.

Sheykh-zade, author or com-
piler of the History of the
Forty Vezirs, V 13 n. i. See
Ahmed-i Misri.

Sheykhi, I 107, in, 228D

265, 272 n. I, 299 sqq., 343,
390, 414, 427, 431 n. i, 436,
437, 444, 446; II 19, 144, 147,
173, 201, 234, 245 n. 2, 284,
287, 291 n. i, 369, 388; III
3, 27, 54, 86, 354.

Sheykhi, continuator of the

Crimson Peony, III 233 n. i,
291.

Sheytan-Quli, II 227 n. 4.

Shfa sect, the. See Shicites,
the.

Shiblf, Sheykh, I 344.

Shihab-ud-Din, Secretary of
the Janissaries, III 118.

Shihab-ud-Din-i Suhreverdi,

II 138.

Shfites, the, II 227, 259;

III 191 n. 2 and 5, 250 n. 2.
Shikari, II 148 n. 2.
Shimr, V 94 n. 4.
Shinasi Efendi, I 128, 132;

III 81, 209, 263; V i, 8 sqq.,
15 n. 2, 21, 22 sqq., 41, 42,
58, 60, 64 seq.

Shi'raz, II 29, 42 n. 3, 322,
331 n. i; III ii n. 3,23, 247;

IV 258, 264 n. 2; V 53 n. i,
81 n. 3.

Shiraz, the Prince of, II 46
n. 2.

Shir in, 1315 sqq.; II 12, 63
n. 4, 245 n. 2, 292 ; IV 306.

Shiruya, I 314 n. i, 324, 325.

Shujac, personal name of
Rewani, II 317.

Shujac-ud-Dfn of Qaraman,
Sheykh, I 413 n. i. See Sul-
tan Shujac.

Shukri, III 133, 1 60.

Shumla, V 22.

es-Siddiq (the Leal), title of
Abu Bekr, V 92 n. 7.

Sfdi Khoja, II 286.

Sidi-cAli-zade, II 356.

1 62

INDEX I.

Sidon, V 103 n. 2.

Sidqi, II 293 n. i, 302 n.
2 ; IV 150.

Sifffn, the Battle of, II 82 n. i .

Silistria, III 233; IV 160,
218.

Silver Stream, the, IV 26
n. 2.

Simav, II 373.

Simurgh, the, II 280 n. 5,
300 n. 2; III 67 n. 7; IV 53
n. 3.

Sina-chak (Torn-Bosom),
surname, III 61 n. 3.

Sinai, Mt., I 168, 366 n. i ;
II 316 n. 6; IV 85 n. 2, 104
n. 3, 210 n. 3.

Sinan, Cadi, II 148 n. 2.

Sinan, personal name of
Sheykhi, I 299.

Sinan Pasha, II 25, 124, 295,

349 n- i-

Sinan Pasha, Admiral, III

1 60.

Sinan Pasha, the Grand Ve-
zir, II 270.

Sinan ibn-Suleyman, perso-
nal name of Bihishtf, II 148
n. 2.

Sindbad, I 274 n. i.

Sinimmar, III 365.

Sipahf, poet, IV 115 n. 2.

Siraj-ud-Din Mahmud, Qazi,
II 349 n. 3.

Sirat, the Bridge, I 174 n.
3; II 369 n. 4.

Siroes, I 314 n. i.SeeShf-
ruya.

Sivri-hisar, II 72 n. 8, 349
n. i, 383; III 38, 218.

Siwas, I 205 seq., 249, 260,
264; II 259 n. 2; IV 306,

3ii. 343-

Siyawush, a character in the

Khurs hid- Name, I 431.

Slavonia, II 91 n. 6.

Smirnov, Professor, II 132.

Smyrna, III 312; IV 248 n.
i; V 27.

Socrates, I 270.

Soleyman the Magnificent,
I 358. See Suleyman I, Sultan.

Solomon, I 379 n. 2 ; II 39
n. i, 71, 386 n. 5; III 18 n.

1, 56 n. 5, 148 n. 3, 153 n.

2, 179 n. 3; IV 42 n. 2, 48
n. i, 276 n. 3.

Somnath, IV 24 n. 3.

Soqollu Muhammed, III 7.

Spain, IV 228.

Sprenger, I 348 n. 2.

Stamboul. See Istambol and
Constantinople.

Sucavi Efendi, V 73 n. 3.
See CAH Sucavi Efendi.

Sudan, the, IV 228.

Sudi, I 202.

Suha, name of a star, III
17 n. 2.

Suhrab, III 152 n. i.

Suhreverd, II 138 n. 2.

Snhreverdf. See Shihab-ud-
Din-i Suhreverdi.

Suleyman, father of Kemal-
Pasha-zade, II 347.

Suleyman, personal name

NAMES OF PERSONS AND PLACES, ETC.

163

of NeshDet, IV 211, 276
n. 3.

Suleyman-i Bursevi, I 232.
See Suleyman Chelebi.

Suleyman Chelebi, I 108,
225, 228, 232 sqq., 268, 307,

308, 392, 399,415; II 51* 1901
1915 III 54; V 77.

Suleyman Dede, I 232 n. i.
See Suleyman Chelebi.

Suleyman FaDiq Efendi, IV

245-

Suleyman, Mir. See Mir Su-
leyman.

Suleyman Nahifi. See Na-
htfi.

Suleyman Pasha, I 411.

Suleyman, Prince, son of
Bayezid I, I 249, 250, 252,

255— 257> 259 n- i» 260, 263,
265, 267, 269, 285, 287, 297,
417, 427, 428; III 334 n. i.

Suleyman Shah, (father of
Ertoghrul, the first Sultan of
the Ottomans), I 10, 141.

Suleyman Shah, a member
of the royal house of Germiyan,
I 423 seq.

Suleyman I, Sultan, I 140
n. i, 204 n. 2, 358; Il2i,25
n. 2, 239 n. 4, 257, 347, 352,

358, 376, 395» 399 seq-; m
I sqq., 25, 27, 36, 49, 59, 63,
71 n. 2, 72, 75, 83, 86, 106,
108, 118, 119, 123, 123, 126,
133, 134, 136, 146, 147, 151
sqq., 161, 163, 1 66, 169, 186,
204 — 206, 233; V 80.

Suleyman II, Sultan, III
302; IV 15, 21.

Suleymaniye Mosque, the,

II 399; V 45.

Sulman, Mir. See Mir Sel-
man.

Sultan Ahmed, the Mosque
of, I 237 n. 2.

Sultan Ahmed el-Jelayiri,
i 207 n. 2.

Sultan Diwani, mystic, I
424 n. I.

Sultan Mehemmed the Con-
queror. See Mehemmed II,
Sultan.

Sultan Murad, the Mosque
of, II 82.

Sultan Orkhan, College of,
at Izniq, III 41.

Sultan Shujac, mystic, I 413.

Sultan Veled, I 108, 141,
151 sqq., 168, 185, 210, 213,
235, 268, 308, 421, 423; II

7> 14-

Sultan Yildirim Khan, I

256 n. i.

Sultana Mihr-u-Mah, Col-
lege of III 172.

Sultan-oni, II 47.

Sunbul-zade, patronymic,
IV 242.

Sunbul-zade Vehbi, I 86;

III 272 n. 2, 334; IV 108,
no, 119, 124 242 sqq., 267,
268, 271, 272, 289 n. 3, 302
n. i, 336; V 47 n. i, 52,65.

Sunci, II 97, 99 n. i, 101,
366 n. i.

INDEX I.

Suncf-zada, the Sheykh of
Islam, III 307.

Sunset-Land, the, III 15, 32
n. i. See Maghrib.

Sunc-ullah Efendi, III 135.

Suqrat (Socrates), I 270.

Sururi, I 99, 202 ; III 1 1 ;
IV n, 17911. 2, 245, 246 sqq.,
257, 265 sqq.; V 69.

Sururi-i MuDerrikh (Sururi
the Chronogrammatist), IV
266. See Sururi.

Suwari, II 370.

Su-Yolju-zade, IV 253 n. I.

Suzf, II 375.

Sweet Waters of Europe,
the, I 96; IV 44 n. 2.

Syria, I 53 n. 2, 205; II
158, 260; IV 228; V 63, 64,
101 n. 4.

Szigeth, III 9, 154 n. 2.

Szilagyi, Daniel, V 27.

Taberi, the historian, I 310;
III 15 n. i.

Taberistan, I 310 n. 2.

Tabriz. See Tebriz.

Taghariin, the land of, I
277.

Tahir °Omer, IV 220.

Tahir Selam Bey, IV 336,
342-

Tahmasp, Shah, III 63, 88.

Tahmuras, King, III 360.

Taht-al-Qal°a, name of a
district in Constantinople, II
227 n. 3.

Ta'if, V 92 n. 3.

Taj-ud-Dfn Ahmed, I 260.
See Ahmedi.

Taji Bey, II 263.

Taji-zade, patronymic of
Jacfer Chelebi, II 263, 270.

Takhta-Qala, II 227 n. 3.

Talcat, name of an Afghan,
IV 210, 321 n. 5.

Talib, III 302, 323 seq. ;
IV 96 n. 2.

Talib-i Jajarmi, III 23.

Talici, II 105 n. i, 366
n. i.

Tamburlaine, I 222 n. 3.

Tamerlane, I 222 n. 3.

Tamghaj Khan, King of
China, I 276.

Tamtam, name of a demon,

III 372.

Tapduq Imre, I 164, 165.
Taq-i Bustan (Garden Arch),

I 322 n. 2.

Taq-i Kisra (the Arch of
the Chosroes), I 270 n. i ;

II 59 n. i; IV 55 n. i.
Taraz, III 1 1 1 n. 2.
Tartars, the, II 120 n. i ;

IV 228.

Tartary, II 112 n. 4, 115
n. 6, 240 n. 5, 254 n. 7.

Tash-Kopri, district, II 387.

Tash-Koprizade, I 139, 164,
165, 167, 176, 178, 180 n. 2,
182, 205, 207, 208, 226 n. i,
260, 263, 265, 300, 302, 303,
358 n. 2, 380, 382, 390, 391,
393 n. 3, 403, 406; 1141,43,
44 n. i, 50, 148, 174, 191, 276,

NAMES OF PERSONS AND PLACES, ETC.

165

347, 354; III 140, 162 n.

4, i/1* 233-

Tashliq College, the, II

349—351-

Tashma Su, river, III 3 1 8 n. 2.
Taymus, Emperor of China,

HI 357-

Taymus, King of the Sun-
set-land, II 157 sqq.

Tebriz, I 146, 151, 336; II
25 n. 5, 259, 374 n. 2; III
82 n. i, 107, 293 n. i ; IV
202 n. 3.

Teftazani, I 200 — 203; II
46 n. 2.

Tekke (Lycia and Pamphy-
lia), I 142, 249; II 227.

Temenna-Qayasi (the Wish-
ing-Rock), II 107 n. 2.

Temennayi, I 383 sqq.

Tennyson, I 108; II 282 n.
3; IV 209 n. i, 235 n. I.

Terah, III 35 n. 2.

Terhala, III 233.

Tesnim, a river of Paradise,
I 36; III 317 n. i; IV 44 n. 4.

Tevfiq Bey, III 41 n. 3 ;
IV 1 1 8. See Ebu-z-Ziya Tev-
fiq Bey.

Tevfiq Efendi, IV 266 seq.

Thales, I 63 n. 2.

Thiano, II Si.

Thibet, II 158; IV 5611. i.

Thompson, W. F., II 28 n. i.

Thuasne, L., II 27 n. i, 70
n. i.

Tiberias, the Sea of, II 39
n. i.

Tigris, the, I 207 n. 2, 270
n. i ; III 71.

Timur, I 103, 105, 126, 142,
147, 203, 207, 222 n. 2 and 3,
230, 249 — 253, 262, 263, 269
n. i, 336, 344, 356,418,423;
II 227 n. 4.

Timur-i Leng (Timur the
Lame), I 222 n. 3.

Tinnin (Dragon), Isle of the,
I 275.

Tire, IV 248 n. i.

Tirmiz, I 151.

Tirnova, III 233.

Tirstinik, II 286.

Todori (Theodore), IV 236.

Tokhtamish, I 222 n. 2.

Topal cOsman Pasha, IV
125 n. 3.

Top-Khane, a division of
Constantinople, IV 279 n. i ;

V 22.

Toqad, IV 159.

Toqat, I 249; II 347, 349,
365; IV 274 n. 3.

Toqtamish, I 222 n. 2.

Torbali, II 140 n. i.

Transoxiana, IV 96 n. i,
265 n. 3.

Trebizond, II 257, 262, 318,
367; III 34; IV 159.

Tschekrighi, II 96 n. i.

Tughan Shah, III 37 n. 2.

Tunis, IV 228.

Tunja, the river, II 234,
251 n. 3, 317.

Tur cAli Bey, I 206 n. i.

Turabi, II 71 n. 4, 368.

1 66

INDEX I.

Turan, III 269 n. 3, 361.

Turan, the Khan of, III 361.

Turf Qahraman, King of
Balkh, III 358.

Tiis, V 94 n. 5.

Tusf, Mevlana, II 374.

Tusf of Rum, the, a name
given to Nejati, II 105.

Tuti, name of a woman, IV
302 n. 4.

Tuti Qadin, II 50; III 136.

Uch Shurfeli Jamic (the
Mosque of the Three Galle-
ries), I 382 n. 2.

Uftade, Sheykh, III 219.

Uhud, V 92 n. 4.

Ulugh Bey, II 25 n. 5.

cUlvi of Brusa, II 377 ; III
24 n. 2.

cUlwan Chelebi, I 180.

cUmar el-Hafiz er-Rumf,
III 162 n. 4.

cUmer Khayyam. See CO-
mar-i Khayyam.

Umeyyads, the, II 172; V

93 "• 4-

Ummf, I 413; II 38 n. 3.
See Kemal-i Ummf.

Umm-ul-Veled-zade cAbd-
ul-cAzfz, II 100.

Unji-zada Mustafa Chelebi,
personal name of Fehfm, III
290.

cUnsuri, Persian poet, II 376
n. i ; III 22, 26.

Ur of the Chaldees, III 325.

Urfa, III 325.

GUrff of Shiraz, I 5, 127,
129; III 247, 260, 263, 328 ;
IV 5, 120, 352.

'Urhai, III 325 n. 2.

Ushitza, IV 14 n. i.

cUshshaqi, place, III 312.

cUshshaqi-zade, III 233 n. i.

Usicza, IV 14 n. i.

Uskub, II 191 n. 3, 351;
11140,41, 1 60, i62n. 4, 208,

233-

Usulf, III 20, 45, 59, 61.

cUtba, historian, I 207 n. 2.

al-cUtbi, historian, III 153
n. 5.

cUthman, the Caliph, V 93.
See cOthman.

Uveys Bey, III 86 n. 2.

Uveys ibn Muhammed,
name of Veysf, III 208.

Uveysi, III 210 sqq.

Uweys-i Qarenf, I 216 n.
3; III 301 n. 3.

Uzicha, IV 14.

Uzun CAH, III 59.

Uzun Hasan, II 25 n. 5.

Uzun-Kopri, IV 321.

Vadi-i Eymen (the Most
Blessed Vale), III 66 n. 6.

Vale, the Most Blessed, III
66 n. 6.

Valley of Diamonds, the,
I 275.

Valley of the Sweet Waters,
the, III 298; IV 298 n. i.

Vambery, Hermann, I 71
n. i, 152.

NAMES OF PERSONS AND PLACES, ETC.

167

Van Gaver, IV 333.

Van der Lith, M., I 274 n. I.

Varanes VI, I 314 n. i,
319 n. i.

Vardar Yenijesi, II 374;
III 45, 59, 61.

Varna, I 419.

Vatican, the, II 8 1.
Vaughan, Henry, III 272 n. 2.

Vefiq Pasha. See Ahmed
Vefiq Pasha.

Vehbi, Seyyid, II 172 n. 3;
III 206, 329; IV 12, 38, 86,
107 sqq., 135, 143, 242 seq.,
260.

Vehbi, Sunbul-zade. See
Sunbul-zade Vehbf.

Vehbi Molla, V 98 n. i.

Veiled Prophet, the, of Kho-
rasan, IV 265 n. 3.

Vejdi, III 302, 303 seq.

Veled Chelebi, I 71, 149,
150, 152 n. i, 163, 165, 182
n. 5, 202, 203 n. i.

Veled, Sultan. See Sultan
Veled.

Veli Sultan Bayezid (Sultan
Bayezid the Saint), II 28. See
Bayezid II, Sultan.

Veli-ud-Din, father of Ah-
med Pasha, II 41.

Veli-ud-Din, father of Ni-
zami of Qonya, II 372.

Veli-ud-Din-oghli, II 41. See
Ahmed Pasha.

Venetians, the, III 313.

Venus, II 6 1 n. 3 and 4, 125
n. i, 311 n. i ; III 147 n. 4.

Verqa, Verqa, III 107.

Vesuvius, Mt, II 77.

Veyrev, III 360.

Veys Bey, III 86.

Veys-i Qareni, III 301 n.
3. See Uweys-i Qareni.

Veysa, III 27 n. i.

Veysi, III 205, 208 sqq.,
315, 334; IV 254, 352; V 16.

Vezir Koprisi, III 303 n. i.

Viardot, V 58.

Vienna, I 157 n. i, 158 n.

45 HI 5-

Virgil, I 1 66 n. 3.

Virgin Mary, the, IV 241
n. 5.

Vis, III 27 n. i.

Visa, III 27 n. i, 31. See
Visa and Rdmin.

Voltaire, V 57.

Wahid, a friend of clzzet
Molla, IV 310.

Wahid, poet, II 237.

Wahid, son of Sultan Veled,
I 422.

Wahidi, pen-name of Hajji
Hasan-zade, II 264 n. I.

Wahyi, Khoja, IV 213.

Wali, poet, II 293, 295 sqq.

Wallachia, IV 160, 356 n.
2; V 97 n. 2.

Wallachians, the, IV 228.

Wamiq. See Vdmiq and
cAzrd.

Waq-Waq, Isle of, I 274.

Warsaqs, the, I 166 n. 5.

Washington, T., I 357 n. 2.

1 68

INDEX I.

Wasif Bey, I 97; IV 73 n.
2, 279 sqq., 312; V 52.

Wefa, Sheykh, II 97 n. 2, 99.

Wefa, Sheykh, the Mosque
of, III, 173.

Wefa Meydani, II 97 n. 2.
See Wefa Square.

Wefa Square, in Constan-
tinople, II 97, 98, 319 n. 2.

Whinfield, E. H., I 17 n. 2,
18 n. i ; III 272 n. 2.

White Sea, the, IV 1 14 n 3.

White Sheep dynasty, the,
I 204, 206 n. i, 250; Il26o.

Wickerhauser, Moriz, I 157
n. i, 438; III 24.

Witches, Land of the, I 282.

Wo-Kwok, a name of Japan,

I 274 n. 2.

Wyclif, II 159 n. i.

Yagh Qapani, IV 301 n. 4.

Yagh qapani iskelesi, name
of a landing-stage, IV 301 n. 4.

Yaghma, III 1 1 1 n. 2.

Yahya, the Muslim form of
John, III 273 n. 2.

Yahya, name of Nevci, III
172.

Yahya Bey, I 107, 109, no;

II 148 n. 2, 239 n. 4; III 3,
60, 64 n. 5, 67 n. i, 108, 116
sqq., 206, 236, 237, 353, 354,

374-

Yahya Efendi, the Sheykh
of Islam, I no; III 206,226
n. i, 236, 245—247, 259,273
sqq., 286, 296, 305, 307, 329,

352; IV 19, 30, 34— 36.

Yahya, Sheykh, grandfather
of Hubbi Qadin, III 171.

Yani, the Greek form of
John, IV 163.

Yacqub Bey, I 264.

Yaqut, calligraphist, II 282
n. 2; III 220 n. 2.

Yaziji-oghli, patronymic, I

39*-

Yaziji-oghli Ahmed-i Bijan,
I 390, 392, 395 sqq. See Ah-
med-i Bijan.

Yaziji-oghli Mehemmed, I
3% 390, 391 sqq.; II 51.

Yedi Qule, II 43 n. i.

Yegen Mehemmed Pasha,
IV 160, 163.

YeDjuj (Gog), I 287 n. i.
See Gog and Magog.

Yemen, II 89 n. 2 and 3,
158, 301 n. 3; III 230 n. 2,
300, 301 n. 3; IV 146, 216
n. i, 228.

Yeiii Jamic (the New Mos-
que), in Constantinople, II
227 n. 3.

Yefii Qapu (New-Gate), a
district of Constantinople, IV

175.

Yefii Shehr (Larissa), II
237; IV 107. See Larissa.

Yeni-zada Mustafa Efendi,
name of Na3ili, III 304.

Yesevi. See Ahmed-i Yesevi.

Yeshil Melek (Green Angel),
nickname, II 253 n. i.

Yesi, I 71 n. 2.

NAMES OF PERSONS AND PLACES, ETC.

169

Yezdejird, Yezdigird, I 269;
III 365 seq.

Yezi'd ibn Mucawiya, the Ca-
liph, III 91; IV 246 n. 2; V
93 n. 4, 94 n. 4, 106 n. 5.

Yildirim Bayezid (Bayezid
the Thunderbolt), I 231 n. I,
249. See Bayezid I, Sultan.

Yildirim Khan, Sultan, I
256 n. i.

Yoraki (George), name of
a dancing-boy, IV 236.

Yorgi Dandini, V 14.

Yunan (Ionia), I 149 n. i,
177 n. 5, 178 n. i, 270.

Yunus Imre, I 141, 164 sqq.,
185, 204 n. 3, 226 n. i.

Yunus Pasha, II 228.

Yiisuf, author of the Qu-
datqu Bilik, I 71.

Yusuf (Joseph), name of a
boy, II 254 n. i.

Yusuf, name of Nabi, III 325.

Yusuf, the Prophet. See
Joseph.

Yusuf, surnamed Sina-chak,
III 61 n. 3.

Yusuf Kamil Pasha, V 13,
25, 27.

Yuzghad, IV 324.

Zabulistan, I 272 n. r.
Zacharias, V 92 n. i.
Zacfi, II 375.
Zahak, III 266 n. 6.
Zahid, son of Sultan Veled,
I 422.

Zahir-ud-Dm Faryabi, I 144,

285, 286; III 139, 179 n. 5.

Zal, father of Rustem, II
300 n. 2 ; IV 48 n. 2 ; V 96 n. i .

Zamiri, II 369.

Zanzibar, III 266 n. 3.

Zan'fi Efendi, III 108.

Zati, I 107; II 52, 1 06, 128
n. 2, 149, 229, 244 11.7, 321 ;
III 47 sqq., 108, 109, 135 seq.,
138 n. i, 181, 182, 206, 237
n. 2, 354; V 80, 82.

Zehir-Mar-zade, sobriquet
of Riza, III 202.

Zekeriyya, the Muslim form
of Zacharias, III 273 n. 2.

Zekeriyya Efendi, III 273,
276.

Zelikha, Potiphar's wife, I
168 n. i ; II 12, 64 n. r, 142

sqq., 157 sqq-; ni 31 n. i, 55

n. i, 236.

Zemzem, IV m n. 10; V
106 n. 5.

Zengis (Abyssinians), the,

in 359-

Zeresb, I 272 n. i.

Zeyd, an unfortunate lover,
II 188 sqq.

Zeyn-ul-cAbidin, son of Bur-
han-ud-Din, I 206.

Zeyn-ul-cAreb, Sheykh, I

392. 403-

Zeyn-ud-Din, son of the

poet Hamdi, II 141.

Zeyn-ud-Dm-i Haft, Sheykh,

I 139-

Zeyneb, cousin of Zeyd, II

188.

13

I/O

INDEX I.

Zeyneb, poetess, II 123,
135 sqq.

Zidan, IV 220.

Zihni, II 148 n. 2; III 98
n. 4.

Zihni Efendi, IV 151, 343.

Zinjiri, II 370.

Zirek-zade, II 288, 290.

Ziya Bey, V 41. See Ziya
Pasha.

Ziya Pasha, I 121, 235 n.
i, 239, 307; II 52; III 52 sqq.,
57, 63, Si, 127, 142 sqq., 188,
189, 195, 203, 215 n. 5, 237,
259, 262, 279, 284—287, 291,
296, 306, 319, 323, 329 sqq-,
335 sqq.; IV 4, 19, 34— 36,
60, 69, 71, 75,80,81,98, 109,

HO, 118, 119, 185, 196, 247
n. i, 251, 281, 311 ; V 8, 10,
II, 15 n. 2, 21, 31, 41 sqq.

Zizim, Zizimi, European
form of Jem, II 76 n. i.

Zoroastrians, the, II 44 n. 4.

Zubeyde, personal name of
Fitnet Khanim, IV 151.

Zuhre, II 61 n. 3 and 4 ; III
356 seq. ; IV 156 n. 2.

Zu-1-Qadr dynasty, the, I
204, 206, 250; II 260.

Zu-1-Qarnayn (the Bicorned),
surname, I 270; III 209 n. i.

Zulaykha, Persian pronun-
ciation of Zelikha, II 143 n. i.

Zvornik, III 119.

INDEX II.

BOOKS, JOURNALS, POEMS, ETC.

A.

Academy, the, III 326 n. i.

*Adam Qasidasi (the Qasida
of Nothingness), IV 329 sqq.

Advice, a Mother's — to her
Daughter, IV 285 n. i.

Ahddis (Traditional Sayings
of the Prophet), collected and
translated by Baqi, III 146.

Ahmediyye of Hamdi, II 199.

Ahmed u Mahmud of Zati,

III 50, 53-

^AjcPib-ul-Makhliiqdt (Mar-
vels of Creation) of Qazwinf,
translated by Ahmed-i Bijan,
I 392, 406.

Akhldq-i ^Altfi (the Exal-
ted Ethics), I 41 n. i; 1145.

Akhldq-i Jeldli, II 28 n. i.

Akhter, Persian newspaper,
I 359 n. i.

c ' Alem-numd (World-Dis-
player), title of cAta'iss Sdqi-
Ndme, III 235.

Alfiyya u Shalfiyya, III 37.

Ancient Arabian Poetry, III
174 n. 3.

Anemone, the Blood-red, III
41 n. 3. See Peony, the Crim-

son and Shaqtfiq-un-Nifmd-
niyya.

Antimachus of Colophon and
the Position of Women in
Greek Poetry, I 64 n. 2.

Anvdr-i Suheyli (Lights of
Canopus), III 90 n. i.

Arabian Nights, the, I 274
n. I, 331 n. 7, 432 sqq.; II
113 n. 6, 331 n. 4; III 175
n. i; IV 48 n. 3; V 13.

^Arsh-Ndme (The Book of
the Throne), I 337, 376, 385
n. 5.

Art of Poetry, the, by Put-
tenham, IV 273 n. i.

c ' Ashiq Pasha Diwdni (Di-
wan of a Ashiq Pasha), I 183
n. i,

0 'Ashiq u Ma^shuq, mesnevi
wrongly attributed to Zati, III
50 n. i.

Ass and the Fox, Fable of
the, V 33, 36 sqq.

'Atesh-Kede (The Fire-Tem-
ple), IV 247 n. i.

Athenaeum, the, I 152 n. i.

^Azliyya, name of a qasida
by Nabi, III 332.

INDEX II.

Bahdristdn (Spring-Land)
of Jamf, II 8, n, 357 n. 5;
III 37 n. 2, 161.

Bahr-ul-Ghar&ib (The Sea
of Wonders), II 386 sqq.

Bahr-ul-Mcfdrif (The O-
cean of the Sciences) by Su-
rurf, III, ii n. I.

El-Bahr-uz-Zakhkhdr (The
Flowing Tide), I 177 n. 3.

Ball and Bandy, II 1 2. See
Guy u Chevgdn.

Batman uppon Bartholome,
his Booke ""De Proprietatibus
Rerum," I 48 n. 2.

Beauty and Heart, II 12. See
Husn u Dil.

Beauty and Love, 1115. See
Husn u cAshq.

Behdr-i Efkdr (Fancy's
Spring), IV 311.

Beheld and Beholder, II 12.

Beng u Bdda (Nepenthe
and Wine), III 88, 104.

Berber-Name (Barber-Book)
of Sabit, IV 21.

Berber-Name Barber-Book
of Beh'gh, IV 121.

Beshdret-Ndme (Book of
Glad Tidings) I 344, 369 sqq.

Bible, the, I 162 n. 4, 166
n. 3, 171 n. 4, 444 seq.; II
140 n. 3.

Boke of the Duchesse, III
249 n. i.

Burhdn-i Qdtf, I 121, 291

n. i ; IV 145 n. i, 231, 248
n. i; V 65, 75.

Biistdn of Sacdf, I 159 n.
6, 202, 203 n. i ; III 125.

C.

Caravan of the Poets, III
41 n. 3; IV 20, 118.

Catalogue of the Persian
Manuscripts belonging to the
University of Cambridge, by
Prof. E. G. Browne, I 337 n. 2.

Catalogue of the Turkish
Manuscripts in the British
Museum, by C. Rieu, I 181
n. 2, 393 n. i. 431 n. 2; II
261 n. i ; III 160 n. 2, 226 n. 2.

Chahdr Maqdla (Four Dis-
courses), Prof. E. G. Browne's
translation of, II 20 n. i.

Chengi-Ndme (The Book of
Dancers), IV 223, 235 seq.,
242 n. 2.

Chenk-Ndme (The Book oi
the Harp), I 256 n. 6.

Chute des Feuilles, IV 329.

Contention between the Par-
rot and the Crow, by Nevci,
III 137 n. i.

Course of Literature, by
Ekrem Bey, IV 118, 185. See
Ta'lim-i Edebiyydt.

Crimson Peony, the. See
Peony, the Crimson and Sha-
q&iq-un-Nu^mdniyya.

Crown of Chronicles, the,
II 273 n. 2; III 199. See Tdj-
ut-Tewdrikh.

BOOKS, JOURNALS, POEMS, ETC.

Culturgeschichtliche Streif-
ziige, III 115 n. I, 240 n. 3.

D.

Ddjf-ul-Humiim ve Rdfic-
ul-Ghumum (The Repeller of
Sorrows and Dispeller of Cares),
III 37 seq.

Dawlatshdh's Memoirs of
the Poets, II 233 n. 6, 291 n. 2.

Daq&iq-ul-Haqdfiq (The
Subtleties of the Verities), II

358.

Defter-i cAshq (Love's Re-
gister], I 109; IV 223 sqq.,
232, 236.

Deh Murgh (The Ten Birds),

II 384-

De Proprietatibus Rerum.
See Batman uppon Bartholome.

Dere-Name (The Valley-
Book), IV 21.

Devhat-ul-Meshtfikh (The
Tree of the Sheykhs), I 381
n. 2.

Dichtungen Trans- Kaukasi-
scher Sdnger des XVIII nnd
XIX Jahrhunderts in Adser-
beidschanischer Mundart, III
1 06 n. 2.

Dictionary of the Technical
Terms used in the Sciences of
the Musulmans, I 348 n. 2.

Divina Comedia, the, IV 181.

Diwdn-i * Ashiq Pasha, I
183 n. i.

Diwdn-i Afima (Book of
Foods), II 335 n. 7.

Diwdn-i Hikmet (Philoso-
phic Poems), I 71 seq., 76,
95, 104.

Diwdn of ' Ahi, II 290.

Diwdn of Ahmedi, I 285.

Diwdn of "Ashiq Chelebi,
III 162 n. 4.

Diwdn of ° As hiq Pasha, I

183-
Diwdn of Burhdn-ud-Din,

I 209 sqq,

Diwdn of Fdzil, IV 223 seq.,
242 n. 2.

Diwdn of Fuziili, III 82 sqq.

DiwdnofGhdlib, IV 159 sqq.

Diwdn of Ishdq Chelebi,
III 43.

Diwdn of Jeldl-nd-Din
Riimi. See Diwdn of Shams-i
Tabriz.

Diwdn of Ja~fer Chelebi,

II 275 sqq.

Diwdn of Jem, II 71, 77,
84 sqq.

Diwdn of Kemdl-Pasha-
zdde, II 358 seq.

Diwdn of Ldmfi, III 23,
28, 33.

Diwdn of Mesihi, II 230 sqq.

Diwdn of Nejdti II 97, 104
sqq.

Diwdn of Nesimi, I 351,
359 n. i, 376, 384 n. 3.

Diwdn of Newtfi, II 48 n. 2.

Diwdn of Rewdni, II 322.

Diwdn of Shams-i Tabriz,
I 146, 149, 169; III 293 n.
i ; IV 125 n. i.

174

INDEX II.

Diwdn of Sheykhi, I 305.

Diwdn of Sultan Bdyezid, II
31 sqq.

Diwdn of Sultan Mehem-
med, II 31.

Diwdn of Sultan Selim II 261 .

Diwdn of Sultan Suleymdn
I, III 8 sqq.

Diwdn of Sultan Veled, I
163.

Diwdn of Sunbul-zdde Vehbi,
IV 245 sqq., 249.

Diwdn of Zdti, III 54 n. i.

Dj em-Sultan, f.tude sur la
Question d" Orient a la Fin du
XVe Siecle, II 70 n. i.

Doldb (The Cupboard), V
55 n. 2.

Dukhter-i Hindu (The In-
dian Maid), I 133 n. 2.

Ed-Durer-ul-Kdmine (The
Hidden Pearls), I 205.

Durret-ut- Taj fi Siret-i Sd-
hib-il-Mfrdj (The Pearl of the
Crown concerning the Life of
the Lord of the Ascension),
III 208 n. I.

Durr-i Meknim (the Hidden
Pearl), I 406.

Dur iib-ul- Emsdl, III 2 1 5 n. 5.

E.

Edebiyydt-i Isldmiyya (Mus-
lim Literature), an article by
Mehemmed Veled Chelebi, I
150 n. i.

Edhem u Humd, IV 20,
21, 27.

Ejel-i Qazd (The Fated
Doom), V 15.

Elf Ghuldm ve Ghuldm (The
Thousand and one Youths),
IV 233 n. 3.

Elf Jdriye ve Jdriye (The
Thousand and one Damsels),

IV 233 n. 3.

Emil, V 42, 59, 63.

Endehis Tdrikhi (The Hi-
story of Andalusia), V 58.

Enis-ul-^Ushshdq (The Lo-
vers3 Familiar), II 199 n. 2.

Enwdr-ul-v Ashiqin (Lights
for Lovers), I 395 n. 2, 396
sqq., 402, 403 n. i, 406
n. 3.

Epistle to the Corinthians,
the First, II 140 n. 3.

Esdmi (Biographical Dictio-
nary), by Professor Naji, III
162 n. 4.

Es}£dr-i Ziyd (The Poems
of Ziya), V 68.

Etudes Iraniennes, by J. Dar-
mesteter, II 324 n. i.

Examples of Literature, by
Ebu-z-Ziya Tevffq Bey, IV
35. See. Numune-i Edebiyydt-i
^Osmdniyya and Specimens of
Literature.

Eyler Qasidasi (The "Doth"
Qasida), III 263.

F.

Fables of La Fontaine, the,

V 32, 59-

Al-Fakhri, IV 246 n. 2.

BOOKS, JOURNALS, POEMS, ETC.

Famous Women, IV 151.

Ferah-Ndme (The Book of
Gladness), I 256 n. I.

Ferah-ur-Ruh (The Joy of
the Soul), I 406.

Ferhdd-Ndme (The Book of
Ferhad), III 22, 27, 28, 353,

354,

Ferrukh-Ndme (The Book
of Ferrukh), by Sheykh-Oghli,
I 256, 427 sqq.

Ferrukh-Ndme (Ferrukh-
Book), by Zati, III 50, 53.

Firdq-Ndme (The Book of
Severance), II 380 n. 3.

Forty Vezirs, History of the,
I 430 n. i ; II 113 n. 6; V
13 n. i.

Fur at (The Euphrates), name
of a journal, V 55 n. 2.

Furqat-Ndme (The Book of
Severance), II 380 sqq.

Fusus-ul-Hikem (The Gems
of Philosophy), I 60 n. 2, 406;
III 173.

Futuhdt-us-Siydm (The Vic-
tories of Fasting), III 170.

G.

Genesis, Book of, II 146,
159 n. i, 170.

Genjine-i Rdz (Mystic Tre-
asury), I 109; III 117 n. 2,
121, 122, 126, 236.

Genj-Ndme (The Book of
the Treasure), by Jelal Arg-
hun, I 424.

Genj-Ndme (The Book of

the Treasure), by Refi/cf, I 376
sqq.

George Dandin, V 14.

Geschichte der Arabischen
Litter atur, byC.Brockelmann,
II 178 n. i.

Geschichte der Osmanischen
Dichtkunst, by Von Hammer,
II 237 n. i; III 374.

Geschichte der Persischen
Litteratur, by Paul Horn, II

335 "• 7>

Ghadir-ul-Furdt (The Pool
of the Euphrates), V 55 n. 2.

Gharib-Ndme (The Book of
the Stranger), I 108, 181 sqq.,
202, 235, 236, 308, 371,436;

II 388.

Gospel, the, I 375 n. 2, 376; II
105 n. 2; III 191 n. 3, 215 n. 2.

Grundriss der Iranischen
Philologie, III 22 n. i.

Guldeste-i Riydz-i ^Irfdn
(Posy from the Bowers of Cul-
ture), I 140.

Gul-i Sad-Berg, (The Hun-
dred-Leaf Rose), of Belfgh,
IV 117 n. 2.

Gul-i Sad-Berg (The Hun-
dred-Leaf Rose) of Jelili, II
290 n. 2; III 1 6O.

Gul-i Sad-Berg (The Hun-
dred-Leaf Rose), of Mesihi II
230.

Gulistdn (Rose-garden) of
Sacdi, I 191 n. i ; II 8, 55
n. 4, 215 n. i, 357, 386 n. 4;

III 109, 136; V 53, 81.

176

INDEX II.

Gulshen-i cAshq (The Garth
of Love), IV 306 sqq., 3 10, 3 1 2.

Gulshen-i Enwdr (The Rose-
bed of Radiance), I 109; III
1 17 n. i, 122, 126, 236.

Gulshen-ush-Shii'ard (The
Rosebed of the Poets), III 8.

Gul u Bulbul (Rose and Nigh-
tingale), I 109; III no sqq.

Gul u Khusrev (Rose and
Khosroes), II 291 n. I.

Gul ii Nevriiz (Rose and
New- Year), III 160.

Gul u Sabd (Rose and Zep-
hyr), II 101 sqq.

Guy u Chevgdn (Ball and
Bandy), of c'Arifi, III 23.

Guy u Chevgdn (Ball and
Bandy), of Lamicf, III 22, 28,

253-

Guy u Chevgdn (Ball and
Bandy), of Talib-i Jajarmi,
III 23.

H.

Habib-us-Siyer, IV 82 n. I.

Hadd?iq-ul-Haqd*iq fi Tek-
milet-i sh-Shaqaiq (The Garths
of Truths in Completion of
the Peony), III 233 n. I.

Hadiqa (The Garden), I
428 n. 6.

Hadiqat-ul-Jewdmf (The
Garden of Mosques), II 141
n. i.

Hadiqat-us-Sifadd (The
Garth of the Blessed), III 90,
105.

Hadiqat-ul- Vuzerd (The
Garden-close of the Vezirs),
IV 103 n. 4.

Hdlet-ush-Shebdb (The
World of Youth), V 55 n. 2.

Hammdm-Ndme (The Book
of the Bath), IV 121, 127.

Hasb-i Hal (Plaint), by Be-
haDi, III 296.

Hasb-i Hal (Plaint), by
Nevci, III 174.

Heft Aw rang, (The Seven
Thrones), II 8; III 22.

Heft Khwdn, (The Seven
Courses), III 234.

Heft Manzar (The Seven
Belvederes), III 22.

Heft Peyker The Seven
Effigies), by Lamici, III 22,
24, 27 seq., 353, 365 sqq.

Heft Peyker (The Seven
Effigies), by Nizami, I 144
n. 3; II 377; III 22, 224 n.
3, 266 n. 5.

Heft Peyker (The Seven
Effigies), by cUlvi of Brusa,
III 24 n. 2.

Hesht Bihisht (The Eight
Paradises), by Mevlana Idrfs,
II 106, 267 n. i.

Hesht Bihisht (The Eight
Paradises), by Sehi Bey, III 7.

Heves-Ndme (Book of Love-
Desire), I 307; II 56, 265,
275, 284, 378, 380.

Hezeliyydt (Facetiae), by Su-
ruri, IV 270 sqq., 276.

Hikdydt-i DeliBirdder (Bro-

BOOKS, JOURNALS, POEMS, ETC.

177

ther Madcap's Tales), III 37
n. i.

Hikdye-i Khoja Fesdd (The
Story of Fes-ad), IV 21.

Hikdyetu Erbcfina Sabdhan
ve Mesa?™1 (The Story of the
Forty Morns and Eves), V 1 3
n. i.

El-Hilyat-un-Nebeviyya
(The Prophetic Physiognomy),

III 195.

Hilye-i Sherifa (Sacred Phy-
siognomy), I 109; III I93>i95
sqq., 299.

Hilyet-ul-Enwdr (The Jewel
of Lustres), IV 8 1.

Histoire de f Empire Otto-
man, I 177 n. i and 2.

History of the Forty Vezirs.
See Forty Vezirs.

History of the Inquisition,

V 59-

History of the Mongols, I
222 n. 2.

History of the Present State
of the Ottoman Empire, I 357.

Humdy u Humdyiin, by
Fazli, III 109.

Humdy u Humdyun, by
Khwaju ofKirman, III 109 seq.

Humdyun-Ndme, III 90 n.
I; V 1 6.

Hurriyyet (Liberty), name
of a newspaper, V 62, 73.

Husn u cAshq (Beauty and
Love), I 108; III 87, 329,
336 seq., 353 n. i, 354, 374;

IV 180 sqq.

Husn u Dil (Beauty and
Heart), by 'Ahf, II 288, 291
sqq., 296 sqq.

Husn u Dil (Beauty and
Heart), by Fettahi, II 287 ; III
21, 52; IV 181, 186.

Husn u Dil (Beauty and
Heart), by Lamici, III 21, 24
n. 4.

Husn u Dil (Beauty and
Heart), by Sidqf, II 293 n. i.

Husn u Nigdr (Beauty and
Belle), II 376 n. i.

Hyacinth Qasida, I 86.

I.

^Ibret-numd (Exemplar), by
Lamici, III 21, 24 n. 4.

^Ibret-Numd (Monitor), V 1 3.

Ihyd-ul^Ulum (Quickening
of the Sciences), by Ghazali,
II 102 n. i.

Iksir-us-Sa^ddet (The Elixir
of Felicity), I 208.

Ildhi-Ndme (Divine Book)
by Ferid-ud-Dm 'Attar, III

37°.

Ildhiyydt (Hymns) by Hu-
dd'f, III 219.

Inkizisyon Tdrikhi (History
of the Inquisition), V 59 n. 2.

Intisdb-ul-Muluk (The Ser-
vice of Kings), IV 146.

Iqbdl-Ndme (Book of For-
tune), by Nizami, I 144 n. 3.

Iqddm (newspaper), I 139
n. 3.

^Iqd-ul-Jumdn fi Tdrikhi

14

I78

INDEX II.

Ehl-iz-Zemdn (The Necklace
of Pearls concerning the Hi-
story of the Men of the Time),
I 206 n. 2; IV 37.

Isaiah, the Book of, II 140
n. 3.

Ishdq-Ndma (Ishaq-Book),
III 43-

^Ishret-Ndme (The Book of
Wassail), by Rewanf, II 322,
324 sqq., 378.

Iskender-Ndme, of Ahmedf,
I 108, 253 n. 2, 263 sqq., 305,
308, 309 n. 2, 336, 429, 436,
443; II 377.

Iskender-Ndme (Book of
Alexander), by Jamf, II 10.

Iskender-Ndme (Book of
Alexander), by Nizami, I 144
n. 3.

Iskender-Ndme (Book of
Alexander) by FighaniofQa-
raman, I 284; III 36 n. I.

Istiwd-Ndme (Book of the
Ascent) I 337, 344, 351,369,
385 n. 5.

J

Jdbir-Ndme, III 28 n. 2.

Jahrbiicher der Literatur,
I 157 n. i.

Jdmesb-Ndme (Book of Ja-
mesb), I 310 n. I, 431 sqq.

Jdmf-ul-Hikdydt (The Col-
lector of Stories), II 102
seq.

Jdviddn-Ndme (Eternal-
Book), I 337, 375, 376, 386.

Jdviddn(-Ndme)-i Kebir, I
337 n. 2, 385 n. 5.

Jawdmf-ul-Hikdydt wa La-
wdmf-ur-Riwdydt, II 102 n. 2.

Jemshid and Khurshid, by
Ahmedi, 1 286.

Jemshid and Khurshid, by
Khwaja Selman, II 72.

Jenk-Ndme (The Book of
War), I 256, 257 n. i.

Jeride-i cAskeriyye (The Mi-
litary Gazette), V 26.

Jeride-i Hawddis (The Jour-
nal of Events), IV 325 n. 2;
V 55 n. 2, 100 n. 6.

Jeivdd, the Story of,V 13
n. 3.

Jezire-i Mesnevi (The Isle
of the Mesnevi), III 299.

Jezmi, historical romance
of, by Kemal Bey, III 175.

Jihdn-Numd (Belvedere), I
43 n. i.

Joseph andZelikhd, by cAlf,
I 72, 76, 92, 95, 104.

Joseph and Zelikhd of Bi-
hishti, II 376 n. i.

Joseph and Zelikhd of
Hamdf, I 306; II 141, 142 sqq.,
173 sqq., 190, 199 n. 3, 201
sqq., 224 seq., 357, 376; III
3, 12, 87.

Joseph andZelikha, by Jamf,
I 15; II 9, 142 sqq.; Ill 22;
IV 225 n. I.

Joseph and Zelikha. of Ke-
mal-Pasha-zade, I 306; II 358,
376; III 12 sqq.

BOOKS, JOURNALS, POEMS. ETC.

179

Joseph and Zelikhd of Yah-
ya Bey, III I2O, 122, 125.

Joseph and Zelikhd of Zihnf,
III 98 n. 4.

Joseph and Zulaykhd of
Firdawsi, II 142 sqq.

Journal Asiatique, II 78 n.
3; III 37 n. 2.

Journal of the German
Oriental Society, I 73 n. I.

Journal of the Royal Asia-
tic Society, I 337; V 107 n. 2.

K.

Kefshger-Ndme (The Book
of the Shoemaker), IV 121.

Kerem Qasidasi (The Grace
Qasida), II 43.

Keshf-uz-Zunim, I 179 n.
3, 182 n. 6.

Khamsa, (Quintet), of cAta3i,
III 234 sqq.

Khamsa (Quintet), of Bi-
hishti, II 148 n. 2, 172 n. 3,
376 n. I ; III 24 n. 2.

Khamsa (Quintet), of Fu-
zulf, III 71, 89.

Khamsa (Quintet), of Jami,
II. 10.

Khamsa (Quintet), of Ner-
gisi, III 208.

Khamsa (Quintet), of Ni-
zami, I 144 n. 3, 145 ; II 8,
148 n. 2, 190, 376 n. i; III
89, 160, 365; IV 182 n. i,
193 n. i.

Khamsa (Quintet), of Yahya
Bey, III 121 sqq.

Khamsa-i Rumi, II 324 n. 3.

Khardbdt (Tavern), I 235
n. i, 240, 305 n. 2, 307; III
52, 54; IV 34, 118; V 42 n.
i, 51, 63, 66 n. i, 68, 77 sqq.
See Tavern, the.

Khar-Name (The Book of
the Ass), I 302, 303, 305.

Khdtimat-ul- Wdriddt (The
Postscript to the Inspirations),
IV 91 n. 2.

Khatt u Khattdtdn (Calli-
graphy and Calligraphists), I
394 n. i ; III 220 n. 2, 273
n. i, 297 n. i.

Khayrdbdd, the, by Nabi,
III 329, 330, 332, 335 seq.,
345, 349> 353 n. i, 354, 370
sqq.; IV 183, 190 sqq.

Khayriyya, the, by Nabi,
III 332 sqq., 337, 343, 351,
352; IV 246, 254, 256.

Khayydt-Ndme (The Book
of the Tailor), IV 121, 125, 129.

Khazdn-i ' Asdr (Labour's
Autumn), IV 311.

Khired-Ndme (The Book of
Wisdom), I 302, 305.

Khubdn-Ndme (The Book
of Beauties), IV 222 n. i, 223
seq., 227 sqq., 236.

Khuldsat-ul-Eser, III 224.

Khurshid u Ferrukh-Shdd,
by Sheykh-oghli, I 428 sqq.

Khurshid u Ferrukh-Shdd,
by Prince Jem, II 72.

Khurshid u Jemsliid, by
Ahmedi, III 171 n. i.

i8o

INDEX II.

Khurshid u Jemshid, by
Hubbi, III 171.

Khurshid- Name (Book of
Khurshid), I 430.

Khusrev u Shirin, of 'Ahi,
II 287 sqq., 291 sqq., 311

sqq., 376-

Khusrev u Shirin, of Jelfli,

II 172 n. 3; III 159.
Khusrev u Shirin, of Kha-
lifa, II 148 n. 2, 172 n. 3.

Khusrev u Shirin, of Mir
cAli Shir, II 10.

Khusrev u Shirin, of Mucidi,

III 1 60.

Khusrev u Shirin, of Ni-
zami, I 144 n. 3.

Khusrev u Shirin, of
Sheykhi, I 303 sqq., 427, 431
n. I, 437, 443; II 147, 234,
287, 291 n. i, 369; III 3, 54,

354-

Khwdb-Ndme (The Vision),
by Veysi, III 209.

Kimiyd-i Sacddet (Elixir of
Felicity), II 102 seq.

Kitdb-ut- Tanbih wa-l-Ish-
rdf, of Mascudi, III 280 n. 2.

Kitdb-i Usul (Book of Prin-
ciples), II 239 n. 4; III 121,
122, 125 seq., 236.

Koran, the, I 22, 24, 34 n.
2, 35> 36 n. 3, 37 n. 2, 53 n.
i, 57 n. i, 61 n. 2, 112, 119
n. 5, 159 n. 3 and 4, 171, 172
n. i, 173 n. 5, 174 n. 3 and 4,
180 n. 2, 182 n. i, 184, 187
n. 4, 188 n. 3, 189 n. i, 190

\

n. i, 219 n. i, 230 n. i, 233,
234 n. i, 236 n. i, 240, 245
n. i, 257 n. 2, 287 n. i, 289
n. 2, 297 n. i, 326 n. 5, 337
n- 3, 338, 339, 340 n. 3, 341,
350 n. i, 353, 361 n. 5 and
of 7, 362, 363, 364 n. 3, 365,
366, 369 n. i, 370, 372, 374,

375, 376, 389"- 2, 395, 397> 39§,
399, 406, 423, 444 seq; II 45,
46 n. i, 59 n. 7, 61 n. 3, 65
n. 4, 89 n. 7, 100 n. 4, 105
n. 2, 117 n. 4, 136 n. 2, 146,
157 n. i, 197, 198 n. i and
2, 206 n. 5, 211 n. 3, 213 n.
9, 217 n. 6, 218 n. 6 and 8,
219, 249 n. 8, 254 n. 4, 270
n. 3, 334 n. 4, 354, 369 n. 2,
386 n. 2 and 5 ; III 35 n. 2, 45
n. 2, 55 n. 2, 56 n. 5, 61 n.
2, 112 n. 4, 113 n. i, 191 n.
3 and 5, 195, 196 n. i, 198 n.

1, 209 n. i, 214 n. 5, 215 n.

2, 223 n. 2, 224 n. 4, 289 n. i,

295 n- 3, 3l8n- 5;IV 19, 22 n.
i, 76 n. i, 85 n. 2, in n. 5,
147, 156 n. 2, 162, 192, 241
n. 5, 316 n. 2 and 4, 341 n.
2; V 38 n. i, 55 n. 2, 77 n.
i, 79 n. 2, 93 n. 2.

Kulliyydt (Collected Works)
of Lamicf, III 24 n. 4, 354.

Kunh-ul-Akhbdr (the Ess-
ence of Histories), I 140.

Kus-Ndme, II 275.

Kutub-Khdne-i Ebu-z-Ziyd
(Ebu-z-Ziya's Library), V 17,
85 n. i.

BOOKS, JOURNALS, POEMS, ETC.

181

L.

Lataif-i Riwdydt (Pleasant
Tales), V 13.

Ley Id and Mejnun, of Ahmed
Pasha, II 50, n. i.

Leyld and Mejnun, of Bi-
hishtf, II 376 n. i.

Leyld and Mejnun, of Fu-
zuli, II 148; III 3, 71, 8 1 seq.,
85 sqq., 89, 90, 127; IV 1 80.

Leyld and Mejnun, of Hamdi,
II 141 n. 2, 172 sqq., 190, 192,
211 sqq., 225, 234, 376.

Leyld and Mejnun, of Jamf,

II 9; III 22.

Leyld and Mejnun, of Jelili,

III 159.

Leyld and Mejnun, of Kha-
yali, III 62 n. I.

Leyld and Mejnun, of Mir
CAH Shir, II 10.

Leyld and Mejnun, of Ne-
jati, II 1 02 seq.

Leyld and Mejnun, of Ni-
zam f, I 144 n. 3.

Leyld and Mejnun, of Qaf-
zade Fa'izi, III 204, 226 n. i ;

IV 1 10.

Leyld and Mejnun, of Sha-
hidi, II 73 n. i.

Livre des Femmes, le, IV
233 n. 2.

Locks ley Hall, I 108.

Lughat-i Ebu-z-Ziyd (Ebu-
z-Ziya's Dictionary), V 17.

Lutfiyya, the, III 334; IV
246, 249, 254 sqq.

M.

Ma'drif-Ndme (The Book of
the Sciences), I 182.

Maghdrib-uz-Zemdn (The
Setting-Points of Time), I 396
sqq.

Mahabbet-Ndme (Book of
Love), I 337, 370 n. 4, 376,

385- n. 5-

Mukhayyaldt (Phantasms),

V 13-

Mukhbir (Correspondent),
name of a newspaper, V 62, 7 3 .

Mukhtasar (Compendium of
Jurisprudence), by Ahmed el-
Quduri, IV 342.

Makhzen-ul-Esrdr ( The
Treasury of Secrets), I 144
n. 3; II 9; III 234, 236.

Mantiq-ut-Tayr (The Lang-
uage of Birds), II 242 n. 2.

Manzimia-i Husni (Poems
of Husni Pasha), V 73 n. 2.

Maqdldt (Discourses), by
Gulsheni, II 378.

Maqdmdt (Seances), of Ha-
riri, IV 342.

Maqtel-i Hazret-i Huseyn
(Martyrdom of Saint Huseyn),
III 23, 24 n. i, 28, 353.

Mariage Force, le, V 14.

Masnavi i Ma^navi, The
Spiritual Couplets of Maulana
JalaluDddin i Rumf, by E. H.
Whinfield, I 17 n. 2 ; IV 84 n. 2.
See Mesnevi,

Matdlf-td-Enwdr (The Ori-

182

INDEX II.

ents of Radiance), II 349
n. 3.

Matlcf-ul-Enwdr (Rising-
point of Radiance), II 191 n. 3.

Matthew, St., the Gospel of,
I 162 n. 4,

Medecin malgreLui, le, V 14.

Mejdlis-un-Nefd^is (Parties
of the Elegant), III 161.

Mejdlis-ut- Tefdsir (The
Reunions of the Commenta-
ries), II 140.

Mejmifa-i Ebu-z-Ziyd (Ebu-
z-Ziya's Magazine), V 17, 42
n. 2, 85.

Mejmuca-i Mifallim (The
Professor's Scrap-Book), II 55
n. i ; III 273 n. i, 294 n. i.

Mejmifa-i Muntakhabdt-i
'Asdr-i C0smdniyya (Turkish
Chrestomathy), II 132 n. i.

Mendqib-ul- * Arifin (The
Acts of the Adepts), I 145 n. 2.

Mendqib-i Ghazdli (The Anec-
dotes of Ghazali), III 37 n. i.

Mendqib-ul- Wdsilin (The
Acts of the Attainers), I 351.

Meshd^ir-ush-Shu^ard, III
162 n. 4.

Mesnevi, the, of Jelal-ud-Din
Rumi, I 17 n. 2, 53 n. i, 108,
146, I49sqq., i62n. 4, 169,406,
421, 422; III 297, 299, 349; IV
79 sqq., 125 n. I, 178 seq.,
182, 189, 193 seq., 212 seq. See
Masnavi i Macnavi.

Mesnevi, Response to the, II
374-

Mevlid-i Jismdni u Mevlid-i
Ruhdni (The Corporeal Birth-
song and the Spiritual Birth-
song), II 190.

Mevlid-i Jismdni u Mevrid-i
Ruhdni (The Corporeal Birth-
song and the Spiritual Arriv-
ing-Place), II 190.

Mevlid-i Nabi (Birthsong on
the Prophet's Nativity), by
Hamdi, II 190, 217 sqq.

Mevlid-i Nabi (Hymn on the
Prophet's Nativity), by Suley-
man of Brusa, I 108, 232 sqq.,
308.

Miftdh-ul-Hiddya (Key of
Guidance), III 37.

Mihnet-Keshdn, I no; IV
151, 279 n. i, 305 seq., 308
sqq., 314 sqq.

Mihr u Mdh (Sun and Moon),
II 10 1 sqq.

Mihr u Mushteri (Sun and
Jupiter), III 221, 226.

Mines de F Orient, III 181,
210, 213; IV 101 n. 3.

Mfrdjiyya (Ascension-
Song), by Sabit, IV 19, 22.

Moniteur, the, V 107 n. 3.
Mosquito and the Bee, the?J 34.

Mu^allaqdt, the, I 83; III
174 n. 3.

Mudhikdt-i Sururi-i Hezzdl
(The Drolleries of Sururi the
Wag), IV 271.

Muhammediyye, the, by Ya-
ziji-oghli Mehemmed, I 392 n.
i, 396 sqq.

BOOKS, JOURNALS, POEMS, ETC.

183

Muhammediyye, the, by
Hamdi, II 190, 199.

Mukhtasar-ul- Vildye, IV 92.

Mulhima (Revealer), by Jev-
n, III 298.

Mulhima, by Salah-ud-Din,
I 390.

Mundzara-i Behdr u Khazdn
(Contention of Spring and Au-
tumn), III 21 n. 3.

Mundzara-i Behdr u Shitd
(Contention of Spring and
Winter), III 21, 24 n. 4, 28,
29, 88,110, 353, 354>363sqq-

Mundzara-i Tiiti u Zdgh
(The Contention of the Par-
rot and the Crow), III 174.

Mundzara-i Gul u Khusrev
(The Contention of the Rose
and the Chosroes), II zoosqq.

Mifnis-ul-^Ushshaq (The Lo-
vers3 Familiar), II 148 n. 2.

Munshe^dt, the Letters of
Nabi, III 327 n. 4.

MushJlq-Ndme (The Book
of Mushfiq), V 55 n. 2.

N.

Nakhlistdn (Palm-land), III
109.

Naqtfid (Flytings), IV 248
n. 2.

Nasihat-i Isldmbol (A Mo-
nition to Constantinople), III
213.

Nazm-i Jewdhir (The String
of Gems), IV 338.

Nefahdt-ul-Uns (The Brea-

ths of Intimacy), I 151; II
129 n. I ; III 21.

Nef hat-id Ezhdr (The Waft
of the Flowers), I 101, 109;
III 234 sqq.

Nejdt-ul-Ghariq (The Rescue
of the Drowning), III 219.

Nettfij-ul-Funun (The Re-
sults of the Sciences), III 173.

Newddir-uz-Zurefd (Anec-
dotes of Wits), IV 152 n. 2.

Nigdristdn, by Ghaffarf, III
278 n. i.

Nigdr-Ndme (The Book of
Beauties), II 237.

Noch Einmal die Seldschu-
kischen Verse, I 157 n. i.

Netting Hill High School
Magazine, IV 275 n. 3.

En-Nujiim-uz-Zdhire (The
Shining Stars), II 358.

Nukhbe-i Vehbi (Vehbi's
Selection), IV 257 sqq.

Nuits, les, IV 185.

Numbers, the Book of, II
117 n. 4.

Numuna-i Edebiyydt C0s-
mdniyya (Specimens of Otto-
man Literature), III 71 n. i;
V 15, 53-

O.

^Osmanli Shcfirlari (Otto-
man Poets), II 55.

Ottoman Grammar, by Jev-
det and FuDad Efendis, V 65.

Ottoman Poems translated
into English verse, IV 250 n. i.

1 84

INDEX II.

Ottoman Sultans, History of
the, by Bihishti, II 376 n. i.

Ottomans, History of the,
by Kemal-Pasha-zade, II 358.

Our Poetesses, by Ahmed
Mukhtar Efendi, IV 151, 349.
See Shcfir Khdnimlarimiz.

P.

Pend-Ndme (Book of Coun-
sels), by Guwahi, II 124.

Penj GV#/(Five Treasures),
of Nizami, III 365.

Pentateuch, the, I 375 n. 2,
376; II 105 n. 2.

Peony, the Crimson, I 262,
263, 264, 265, 299, 300, 380,
390, 406, 413 n. i; II 44 n.

1, 139 n. i, 140 n. 2, 141 n.

2, 148, 174, 190, 199, 273 n.
2, 276, 348, 354; III 140, 162
n. 4, 171, 233. See Shaqtfiq-
un-Nucmdniyya.

Persians, a Year amongst
the, I 15 n. i, 62 n. i ; II 46
n. 2, 334 n. 7, 336 n. 1,340
n. i, 341 n. 8; IV 172 n. 3,
225 n. i, 293 n. i.

Poems, the Suspended, III
174 n. 3. See Mifallaqdt.

Poeseos Asiaticae commenta-
riorum libri sex, II 232
n. i.

Posy from the Garths of
Culture, by Beligh of Brusa,
IV 117. See Guldeste-i Riydz-i
^Irfdn.

Professor's Magazine, by

Najf, III 50. See Mejmi£a-i
Mifallim.-

Psalms, the, I 375 n. 2,
376; II 105 n. 2; III 18 n.
i, 191 n. 3, 215 n. 2.

Q

Qdbus-Ndma, III 334.
Qahramdn-Ndma, III 149
n. 6.

Qdnim-Ndme (Book of Laws),

II 21.

Qdmus, the, I 12 1; IV 231,
248 n. i; V 22, 65, 75.

Qasida-i ^Azliyya (The De-
posal Qasida), III 342.

Qasida, the Hyacinth, III

133-

Qasida-i Tanndna (The Re-
sonant Qasida), IV 244, 249
sqq., 264.

Qasida-i Tayydra (The Vo-
lant Qasida), IV 245, 249 sqq.

Qasidet-ul-Burde (The Man-
tle-Poem), IV 82.

Qastamuni-Ndme (Qasta-
muni-Book), II 108; III 161.

Qirq Vezir Tarikhi (The
History of the Forty Vezirs),
V 13 n. i. See Forty Vezirs,
History of the.

Qudatqu Bilik (The Auspi-
cious Knowledge), I 71, 78,
104 seq.

R.

Raqqds-Ndme (Book of Dan-
cers), IV 235 n. 2.

BOOKS, JOURNALS, POEMS, ETC.

185

Rawz-ul-Akhydr, III 162
n. 4.

Rawzat-ush-Shuhadd (Gar-
den of Martyrs), III 90.

Rehab-Name (The Book of
the Rebeck), I 108, 152 sqq.,
167, 235, 308, 421.

Religions et Philosophies
dans VAsie Centrale, les, I 24
n. 2.

Religious Systems of the
World, I 15 n. i.

Restfil Ikhwdn-us-Safd
(Tracts of the Brethren of
Sincerity), III 21.

Risdle-i Khizriyya, IV 82.

Er-Risdlet-ul-Muhamme-
diyye, I 403. See Muhamme-
diyye, by Yaziji-oghli Me-
hemmed.

Riydnin Enjdmi (The Result
of Hypocrisy), V 59 n. i.

Rose and Nightingale, by
Fazli, IV 1 86. See Gulu BulbuL

Rosebed of Poets, III 57, 73.
See Gulshen-ush-Shifard.

Rubd^is, the, of cOmar-i
Khayyam, I 89.

Ruji£-ush-Sheykhi ild Sibdh
(The Return of the Elder to
his Youth), II 358.

S.

Sdqi-Ndme (Cup-bearer
Book), by cAtaDi, I 1 10; III 234
seq.

Sdqi-Ndme (Cup-bearer
Book), by cAyni, IV 337 sqq.

Sdqi-Ndme (Cup-bearer
Book), by Beligh, IV 122.

Sdqi-Ndme (Cup-bearer
Book), by Fuzuli, III 88.

Sdqi-Ndme (Cup-bearer
Book), by Haleti, I IIO; III
224 sqqi.

Sdqi-Ndme (Cup-bearer
Book), of Kemal Bey, IV 34.

Sdqi-Ndme (Cup-bearer
Book) by Qaf-zada, III 204,
226 n. i.

Sdqi-Ndme (Cup-bearer
Book), by Yahya Efendi, I
HO; III 278 seq.

Suheyl u Nev-Bahdr (Cano-
pus and Vere), of Bihishti, II
376 n. i.

Sahrd (The Country), I 133,
135 n. i; V i, 11, 77.

Seb^a-i Seyydre (The Seven
Planets), IV 117 n. 2.

Sefinet-ur-Rdghib (The Ship
of Raghib), IV 95 n. i.

Seldmdn u Ebsdl, of Jami,

II 10; III 22, 25.
Seldmdn u Ebsdl, of Lamicf,

III 22, 25 seq., 28, 353, 354
sqq.

Selected Poems from the
Divdni Shamsi Tabriz, I 53
n. i, 146 n. 2, 169 n. i.

Sened-ush-Shifard (Title-
deed of Poets), IV 147.

Ser-guzesht-Ndme (The
Book of Adventures), IV 117
n. 2.

Servet-i Funiin, name of a

1 86

INDEX II.

newspaper, I 1 50 n. I ; III I

307 n. i.

Shafts of Doom, the, III 253.
See Sihdm-i Qazd.

Shah u Dervish (King and
Dervish), by Hilali, III 122.

Shah u Gedd (The King and
Beggar), by Yahya Bey, I
109; III 121, 122 sqq., 126,

35 3> S6^ sqq., 374.
Shdh-Ndma, the, by Fir-

dawsi, I 71, 105, 226, 269,
272 n. i, 289 n. i, 433 n. i;

II 142 n. 2, 390 sqq; III 25,

36 n. i, 152 n. i, 160, 269
n. 3, 341 n. i; IV 23 n. 2,
48 n. 2.

Shamir Khdnimlarimiz (Our
Poetesses), III 171. See Our
Poetesses.

Shaqtfiq-un-Nifmdniyya
(The Crimson Peony), I 139;

III 162 n. 4, 233. See Peony,
the Crimson.

Shebistdn-i Khaydl (The
Nightchamber of the Fantasy),
II 287 n. i; III 52.

Shefiq-Ndme, V 16.

Shehr-engiz of GAshiq Che-
lebi, III 162 n. 4.

Shehr-engiz of cAzizf, III
179 sqq.

Shehr-engiz of Brusa, by
Larnfi, III 23, 28.

Shehr-engiz, by Mesfhi, I
107; II 17, 231 sqq., 249 sqq.

Shehr-engiz of Vardar Yeni-
jesi, by Usulf, III 45.

Shehr-engiz of Adrianople,
by Zati, III 50.

Sheitf u Perwdne (Taper
and Moth), by Ahli, III 23.

Shenf u Perwdne (Taper
and Moth), by Lamici, III 22,

28» 353> 362 seq-

Shemc u Perwdne (Taper and
Moth), by Mucidi, III 160.

Shemc u Perwdne (Taper
and Moth), by Zati', I 107;
III 50, 53 seq., 57, 354.

Shemsiyye (Solar Poem), of
Salah-ud-Din, I 389 seq; III
298.

sheref-ul-Insdn (The No-
blesse of Humanity), III 20,
21, 24 n. 4, 27.

Sheref-Ndme (Book of Glory),
I 144 n. 3.

Shevq-Engiz (The Provoker
of Mirth) by Sunbul-zada
Vehbi', III 272 n. 2; IV 246
seq., 252 sqq., 262 n. 5, 289
n. 3.

Shifd-ul-Esqdm ve Dewd-ul-
' Aldm (The Healing of Ills and
the Cure of Pains), I 260 n. i.

Shikdyet-Ndma (Plaint), by
Fuzvili, III 91.

Shirin, a mesnevi attributed
to Zati, III 50 n. i.

Sihdm-i Qazd (Shafts of
Doom), III 253 n. i, 273; IV
272; V 69.

Sihilet-uz-Zeheb, (The Chain
of Gold), by Jami, I 231 n.
I ; II 10.

BOOKS, JOURNALS, POEMS, ETC.

187

Simd^-Khdne-i Edeb (Audi-
tory of Culture), I 422 n. 2 ;
III 294 n. I, 297 n. i.

Siret-un-Nebi (Biography of
the Prophet), by Veysf, III
208 n. i.

Siydsat-Ndma, II 63 n. 4.

es-Siydset-ush-Sher^iyye, III
162 n. 4.

Siyer-i Nebi (Acts of the
Prophet) by Zati, III 50.

Siyer-i Veysi (VeysiDs Life),
III 208.

Song of the Reed, the, IV
84 n. 2.

Spring, Ode on, by Mesi'hi,
II 231 seq., 238 sqq.

Story of the Nations' Series,

II 26 n. 3; IV 229 n. i.
Subhet-ul-Ebrdr (Rosary of

the Just), I 100 ; II 9; III
234, 236.

Suhbet-ul-Ebkdr (Commu-
nion of Virgins), I 100, 109;

III 234 sqq.

Suheyl u Nev-Bahdr (Cano-
pus and Vere), of Ahmed, I
226, 427.

Suley man- Name (The Book
of Suleyman), I 286.

Sulhiyya, the, III 332.

Supplement aux Diction-
naires Arabes, I 414 n. 2.

Sur-Ndme (The Book of the
Festival), by Hashmet, IV 147.

Sur-Ndme (The Book of the
Festival), by Seyyid Vehbf,

IV no.

Sururi the Chronogramma-
tist, by Ebu-z-Ziya Tevfiq
Bey, IV 268.

T.

Taberi, the Annals of, I
310 n. 2; III 15 n. i.

Tableau General de I* Em-
pire Othoman, I 237 n. 2.

Takhrib-i Khardbdt (The
Demolition of the Tavern )
V 85.

Tdj-ut-Tewdrikli (The
Crown of Chronicles), I 164
n. i ; III 20 n. 2. See Crown
of Chronicles, the.

TcfUm-i Edebiyydt (Course,
of Literature), by Ekrem Bey,
I 124; III 14 n. 2, 81 n. i,
116, 266, 267, 293, 329. See
Course of Literature.

Ta^qib (The Pursuit), V 85.

Taqwim-i Meskiikdt-i C0s-
mdniyya (Essai de Numisma-
tique Ottomane), I 225 n. i,
262 n. 2; II 73 n. 5.

Taqwim-i Vaqdyf, the Ott-
oman official Gazette, V 100
n. 5.

Tdrikh-i *Atd (GAta3s His-
tory), I 417 n. I ; II 78 n.
3, 84 n. i.

Tdrikh-i Chelebi-zdde, IV
75 n. i.

Tdrikh-i Qamincha, III 327
n. 2.

Tartufe, V 59.

Tasvir-i Efkdr (The Tablet

1 88

INDEX II.

of Opinions), V 26, 32, 33
n. i.

Tavern, the, by Ziya Pasha,

III 142, 189, 195, 237. See
Khardbdt.

Tazarrifdt-Ndme (Book of
Humiliations), II 25.

Tebsire (The Elucidation),

IV 328.

Tejnisdt, II 191 n. 3.

Telemaque, V 13, 25, 59.

Telmih, the, I 208.

Terjih, the, by Cadi Bur-
han-ud-Din, I 208.

Terjumdn-i Ahwdl (The In-
terpreter of Events), V 26.

Terjumdn-i Haqiqat, name
of a journal, I 150 n. I.

Teshil-ut-Tibb (The Facili-
tation of Medicine), I 260
n. i.

Tezkire, by Fatm Efendi,

V 51 n. i, 65, 99 n. 4.
Tezkire (Memoirs of the

Poets), by Latffi, I 139; III
7. See Latifi.

Tezkire (Memoirs of the
Poets), by Mfr CAH Shir, II 1 1.

et-Tibr-ul-Mesbiik fi nastf-
ih-il-Muliik, III 162 n. 4.

Tuhfe (Gift), by cAsim Efendi,
V 65.

Tuhfe (Gift), by Shahidf,
IV 176 n. 3, 257, 258 n. 2.

Tuhfe (Gift), by Vehbi, IV
242 n. 3, 257 sqq.; V 47,65.

Tuhfet-id-Ahrdr (Gift for
the Free), II 9; III 125,236.

Tuhfet-ul-Haremeyn, III
327 n. 3.

Tuhfet-ul-Irshdd (The Gift
of Guidance), IV 91 n. 2.

Tuhfet-ul ^Ushshdq (A Gift
to Lovers), by Hamdi, II 190,
191 sqq., 220 sqq., 376.

Turkje Shirlar (Turkish
Poems), by Mehemmed Emin
Bey, I 134 n. i.

Turkey in the Story of the
Nations' Series, II 26 n. 3 ;
IV 229 n. i.

Turkish Poetry, pamphlet on,
by Sir James Redhouse, IV
314 n. 4.

U.

Uigurische Spraclimonu-
mente und das Kudatku Bi-
lik, I 71 n. i.

cUlum, name of a newspa-
per, V 73.

Un Diplomate Ottoman en
1836, IV 328 n. 2.

^Uqud-ul-Jewdhir (The
Strings of Gems), I 257.

V.

Vdmiq and cAzrd, of Bi-
hishti, II 376 n. i ; III 24 n. 2.

Vdmiq and cAzrd, of La-
mici, III 22, 24, 28, 353, 357
sqq.

Vdmiq and cAzrd, by °Un-
surf, III 22, 26.

Vdqfa-Ndme (The Vision),
by Veysi, III 208, 209.

BOOKS, JOURNALS, POEMS, ETC.

189

Venus and Adonis, I 115.

Verqd u Gulshd, III 107.

Vilddet-Ndme, IV 147.

Vise u Rdmin, I 107.

Visa (Vis) and Rdmin, by
Fakhr-i Jurjanf, III 22, 370
n. i.

Visa and Rdmin, of Lamici,

III 22, 27, 28, 31, 353, 360
sqq.

Vocabulary, riming Persian-
Turkish, by Ziya Pasha, V 65.
Vulgate, the, II 159 n. I.

W.

Waqt, name of a newspaper,
V 59 n. i.

Watan (The Fatherland),
V 15.

Wdriddt-i Ghaybiyya (In-
spirations from the Unseen),

IV 91 n. 2.

Wegweiser zum Verstdnd-
niss der Tiirkischen Sprache,
I 438 n. 3.

Wolf and the Lamb, the,

V 32.

Y.

Yatimat-ud-Dahr, IV 73
n. 2.

Year amongst the Persians,
a. See Persians, a Year
amongst the.

Yorgi Dandini, V 14.

Yusuf u Zelikhd. See Jo-
seph and Zelikhd.

Young Eagle and the Crow,
the, V 34.

Z.

Zafer-Ndme (Victory-Book),
by Sabit, IV 21, 28.

Zafer-Ndme (The Book of
Victory), by Ziya Pasha, V
62, 69 sqq., 83, 96 sqq.

Zeitschrift der Deutschen
Mo rgen Id ndisch en Gesellsch aft,
I 157 n. i. See Journal of
the German Oriental Society.

Zemzeme, by Ekrem Bey,
III 271.

Zendn-Ndme (The Book of
Women), IV 223 seq., 227
sqq., 236 sqq.

Zenbiir u cAsel (Bee and
Honey), III 107.

Zeyl-i Siyer-i Veysi, III 327
n. i.

Ziyd Pasha's Story of his
Childhood, V 42 n. 2.

Zizimi, prince Ottoman,
amoureux de Philippine-He-
lene de Sassenage, II 80 n. i.

Zor Nikdhi, V 14.

Zoraki Tabib, V 14.

Zubdet-ul-Eshcdr (Cream of
Poems), III 162 n. 4; 204.

Zuhurdt-i Mekkiyye (Mec-
can Manifestations), IV 91 n. 2.

INDEX III.

INDEX OF TECHNICAL TERMS AND ORIENTAL WORDS.

' ' Abd-i Setfa (The Seven
Sires), I 48.

cAbir, unguent, I 334 n. 3.

^Adam (not-being), IV 330.
See Not-being.

cAdan, Arabic name for
Eden and Aden, III 300 n. 2.

'Aghd (sergeant), III 364.

'Ahenk (harmony), V 48 n. 2.

°Ajil, II 345 n. 5.

Akdsira, plural oiKisrd, III
148 n. 6.

Akhldt-i erbcfa (the four
humours), I 301 n. i. See
Humours, the four.

cAks (Antistrophe), I 115.

'Al (red), II 239 n. 2.

'Al (family), II 239 n. 2.

c 'A/em (The Universe), I 41.

0 Alem-i ' Ab (The World
Aquose), IV 106 n. i.

a Alem-i A^ydn-i Sdbita (The
World of the Fixed Proto-
types), I 55.

c ' Alem-i Berzakh (The In-
termediate World), I 55.

0 'Alem-i Ghayb (The In-
visible World), I 56.

v Alem-i Hissi (The Sensible
World), I 56 n. i.

c 'Alem-i Insdn (The World
of Man), I 56,

0 'Alem-i Jeberiit (The World
of Might), I 55.

0 'Alem-i Kevn u Fesdd (The
World of Generation and Cor-
ruption), I 56 n. i.

0 'Alem-i Kubrd (The Greater
World or Macrocosm), I 62.

c 'Alem-i Ldhut (The World
of Godhead), I 55.

c 'Alem-i Ma'dni (The World
of Meanings), I 55 n. 2.

0 'Alem-i Melekiit (The Angel
World), I 55, 56.

0 'Alem-i Misdl (The World
of Similitudes), I 55.

0 Alem-i Mulk (The World
of the Kingdom), I 56, i88n. 2.

0 'Alem-i Shehddet (The Visi-
ble World), I 55, 56.

c 'Alem-i Sughrd (The Lesser
World or Microcosm), I 62.

v Alem-i Siiret (The World
of Form), I 56 n. i.

'Al-i cAbd (The Family of
the Cloak), III 105 n. 2.

aAlim (Knower), name of
God, I 409 n. i.

Alldhu Ekber, II 244 n. 2.

TECHNICAL TERMS AND ORIENTAL WORDS

191

Altmishlu, class ofmuderris,

II 398.

Altun, name of a coin, II
26 n. 2.

'Amedji, the office of, IV 324.

Anadoli Muhdsibejisi (Audi-
tor for Anatolia), III 326.

Anbshak-riibdn, title, II 63
n. 4. See Nushfrewan.

Aq, used as a sobriquet, II
138 n. i.

Aqcha, name of a coin, I
262 n. 2.

Aqcha-i C0smani, I 262 n. 2.

*Aql (Reason), I 197 n. 2;

II 389 n. i.

cAql-i Evvel (First Intelli-
gence), I 42. See Intelligence,
the Primal ; Logos.

cAql-i Fa^dl (Active Intel-
ligence), I 43; III 356.

cAql-i Kull (Universal Intel-
ligence), I 42. See cAql-i Evvel.

cAql-i Mahjiib (Veiled Rea-
son), II 199 n. i.

cAql-i Nefsdni (Carnal Rea-
son), III 128 n. 5.

' Aqd-yi Seyyid, nickname of
hashish, II 340 n. i.

cAraba (coach), IV 314.

cAraq (spirit), III 89 n. 2.

cAraz (Accident), I 41.

Arpa Emini (Intendant of
the Barley), IV 58.

cArsA (Throne of God), I
35, 68, 172 n. 3, 372, 399;

III 55 n- 3; IV 70 n. 3.
'Asdr (works), I 407.

^Ases-Bdshi (Captain of the
Watch), III 217 n. i.

"Ashiq, title given to a class
of poets, V 46 n. i.

cAshq-i haqiqi (real love),
III 174 n. 2; IV 123 n. i. See
Love, Typal and Real.

vAshq-i mejdzi (typal love),
III 174 n. 2; IV 123 n. I.
See Love, Typal and Real.

"Ashurd (ioth of Muharrem),
the, IV 112 n. i.

'Asitdna, name of Constan-
tinople, III 214 n. i.

' Asitdna-i Safddet (The
Threshold of Felicity), III 214
n. i.

'Asmdn u rismdn, Persian
phrase, IV 152 n. r.

Asper = aqcha, I 262 n. 2.

' Asumdni, name of a boot,
III 295 n. 2.

'Asydb (mill), V 48 n. 2.

Atles (satin), I 43 n. 2; IV
136 n. i.

cAwdlim-i Khamsa (The
Five Worlds), I 54. See Worlds,
the Five.

Acy an (Prototypes), 1 4 1 o n. 2.

A^ydn-i Devlet (Grandees of
the Empire), II 274 n. 2.

Acydn-i Sdbita, (The Fixed
Prototypes), I 55 n. i. See
Ideas, the Platonic.

Ayaq, III 186 n. i.

' Ayna (mirror), V 30.

cAyn-i Tevhid (The Eye of
Unity), I 328 n. i.

192

INDEX III.

cAyn-i Yaqin (The Eye of
Certainty), I 328 n. I.

'Ayydsh, III 185 n. 7.

'Azdd (free), epithet of the
cypress, II 208 n. 8.

'Azdd, meanings of, II 324
n. i.

cAzebs (light horse), III 364.

Azghds-i ahldm (tangled
dreams), I 57 n. I.

^Aziz-i Misr (Grandee of
Egypt), II 157 n. i.

cAzrd (virgin), III 183 n. 4.

Bdb (Chapter), I 183.
Baba (Father), I 176.
Bahr-i Muhit (The Encir-
cling Ocean), I 38.

Bal tutan par maghiniy alar,

II 320 n. 5.

Baqam (brazil-wood), II 213
n. 2.

Bald, the grade of, V 105
n. 3.

yf&*, a kind of brocade, IV
133 n. 3.

Bdri (Creator), name of God,
I 409 n. i.

Bashmaqliq (Shoe-money),

III 216 n. 2.

Batt-i mey (wine-goose), III
346 n. 6.

JBafe (Partial), I 119.

Bed? (Euphuism), I 112,
1 24, 212, 306. See "Ilm-i Bedf.

Beglikji, name of an official,
III 304 n. i. See Beylikji.

Behemiit (Behemoth), I 39.

Belde-i Tayyiba (The Goodly
City), name of Constantinople,

III 214 n. i.

Bend (Tie), I 90, 91.

Beng (bang), III 89 n. i.

Berd^at-i Istihldl (Eloquent
Presagement), I 123.

Bey an (Exposition), I in,
124. See cllm-i Bey an.

Beylikji, the office of, IV

324-

Beyt (Couplet), I 79.

Beyt (house of a planet), I
328 n. i.

Beyt-ul-Ahzdn or Beyt-i Ah-
zdn (The House of Sorrows),
II 162 n. i ; III 309 n. 3.

Beyt-ul-G hazel (Beyt-i G ha-
zel), I 81.

Beyt-i Macmur (The Fre-
quented House), I 37. See
Kacba.

Beyt-ul-Qasid, I 85.

Binish, double meaning of,

IV 131 n. 6.
Bismil, I 174 n. 2.
Borek, II 334 n. i.
Boza, III 89 n. 2.
Bulbul (Nightingale), I 246

n. 3.

Bulugh-i haqiqi (the true
age of discretion), III 42.

Burhdn (Proof), I 209 n. 3.

Chaqshir, IV 131 n. 7.
Chars, III 89 n. i.
Chaiuush (Pursuivant), II
237 n. 2.

TECHNICAL TERMS AND ORIENTAL WORDS

Chay, IV 68 n. 2.

Chekmek, IV 156 n. 3.

Chelebi, meaning of, I 13911.4.

Chelebi Efendi (title), I 151
n. 3, 422 ; IV 177 n. I, 178, 212.

Chelebi Sultan (title), II 366.

Cherkh-i Atlas (The Fleck-
less Sphere), I 43. See Pri-
mum Mobile.

Cherkh-i Aczam (the Most
Great Sphere), I 43. See Pri-
mum Mobile.

Chille, IV 156 n. 3.

^J^-: IV 170 n. i.

Chorek, II 334 n. 12.

Ddgh (sore), II 206 n. 2,
214 n. 4, 279 n. 5.

Ddci (bedesman), makhlas
of the poet Ahmed, I 259 ri. 8.

Dakhil, I 75 n. i.

Ddkhil, class of muderris,

II 393.

Ddkhil medreses, II 396.

Ddnishmend, II 397.

Ddr u gir, III 19 n. 4.

Darisi bashine, IV 292 n. 2.

Ddriyye (mansion-poem), III
177.

Ddr-ul-Hadis, a class of
Muderris, II 399.

Ddr-ul-Jeldl (The Mansion
of Glory), I 36 n. i.

Ddr-ul-Jihdd (Seat of the
holy war), I 397 n. 2.

Ddr-us-Seldm (The Abode
of Peace), name of Baghdad,
III 71.

Ddr-us-Seldm (The Man-
sion of Peace), one of the Eight
Paradises, I 36 n. I.

Ddstdn (legend), I 183, 270.

Dede (title), I 195 n. 3 ; IV
175 n. i.

Defter-i Acmdl (Register of
Deeds), II 213 n. 7.

Defter Emini, the office of,
IV 93.

Defterddr, the office of, I
428; II 25, 366; II 264; III
216 n. 4; IV 68, 93.

Defter-Khdne, IV 92.

Deniz qulaghi, III 99 n. 2.

Der-i Devlet, name of Con-
stantinople, III 214 n. I.

Der-i Sa^ddet, name of Con-
stantinople, III 214 n. i.

Destdr, IV 133 n. I.

Deverdn-i Vujud (the Circle
of Existence), I 52.

Devlet- fAliyy a, official title of
the Ottoman State, III 207 n. i.

Devlet-i Behiyya-i 'Iran, of-
ficial title of the Persian State,
III 207 n. i.

Devshima, a species of con-
scription, III 117, 1 20.

Dibdje (Prologue), II 234.

Dik-i cArsh (The Cock of
the Throne), II 333 n. 3.

Din ve dunydsini yapmaq,
II 320 n. 7.

Div-bend, title of King Tah-
muras, III 360.

Diwdn (Collection of Poems),
I 85, 100, 102.

16

194

INDEX III.

Diwdn Efendisi (Secretary
of Divan), II 96 n. 2.

Du-Beyt, I 89.

Dukhter-i pir-i mughdn, III
269 n. 4.

Dukhter-i rez, III 269 n. 4.

Durr-i meknun (hidden
pearls), I 398 n. 2.

o, IV 128 n. 6.

Efldk-ijuffiyye (subordinate
spheres), I 45 n. i.

Ehl-i Bdtin (Followers of
the Esoteric), I 26 n. i.

Ehl-i Tasawwuf (Followers
of Sufiism), I 26 n. i. See
Sufi and Sufiism.

Ejr-i gheyr-i memnun, I
398 n. 2.

E-lest, Day of, I 363 n. 9;
II 75 n. i, 207 n. 6.

E-lest, the Feast of, IV 339
n. 6. See Banquet, the Primal.

E-lest, the Pact of, IV 65
n. 6.

E-lest, Wine of, I 23.

E-lestu, I 22, 246 n. 4.

Elif, the letter, III 177 n. 2.

Emdnet (trust), IIl3i6n. i.
See Trust, the.

Enderun, IV 221 n. i. See
Seraglio.

Enderimi, IV 221 n. i, 279.

Engelyim, IV 70 n. 2.

Entari, IV 131 n. 9.

Enjumen-i Danish (the Im-
perial Academy of Science and
Literature), V 8, 24.

Ergen, IV 321 n. i.

Erghavdn, III 30 n. 3, 152
n. 5. See Judas-tree.

Evqdf (religious endow-
ments), III 162 n. 4.

Erteng, II 313 n. 5; III 66
n. i; IV 43 n. 3, 70 n. 2.

Erwdh-i Jeberiitiyye (Spirits
of Might), 155.

Erzheng, II 313 n. 5; III
66 n. i; IV 43 n. 3.

Esmd (Names), I 61 n. 2.
See Names of God, the.

Esmd-i Ildhiyye (Divine Na-
mes), I 61. See Names of God,
the.

Esrd, name of a chapter of
the Koran, IV 22 n. i.

Estaghfinf lldh (I ask par-
don of God), II 244 n. 2.

Ey Deli (O mad one), I 191
n. 2.

Ey Hakim (O Sage), I 191
n. 2.

Ey Jan (O Soul), I 191 n. 2.

Ey Safd (O Joy), I 191 n. 2.

Eyn, the Category of Place,
I 41 n. 2.

Faghfiir, title of the Em-
peror of China, I 286; III no,
139 n. i.

Fd^ildtun (in Arabic Pros-
ody), V 49 n. i.

Fakhriyya, III 158 n. i, 257,
270, 293; IV 193.

Facl (Activity), I 41 n. 2.

Fdlji (diviner), III 48 n. i.

TECHNICAL TERMS AND ORIENTAL WORDS

Fdnus, III 175 n. 2.

Fdnus-i gerddn, III 175 n. 2.

Fdnus-i Khaydl, (Magic-
fanal), III 175 n. 2.

Faqih (jurist), III 67 n. 5.

Fasdhat (correctness of dic-
tion), III 255.

Fast (canto), I 236.

Fdtiha (opening chapter of
the Koran), the, I 236, 339,
361 n. 7, 36$ n. i, 406; III
61 n. 2, 191 n. 5, 195, 295
n. 3; IV 162.

Felek-i Atlas, IV 136 n. i,
339 n. i. See Sphere, the
Satin, and Primum Mobile.

Felek-ul- Ef.dk (the Sphere
of Spheres), I 43 ; IV 339 n.
i. See Sphere, the Ninth, and
Primum Mobile.

Fel-fes, IV 170 n. 2.

Fenn-i Furs, II 364. See
Persianism.

Ferd (Unit), I 79.

Fermele, IV 132 n. 6.

Fermene, IV 132 n. 6.

Ferrdsh, the, III 16 n. 5.

Ferz, III 249 n. i. See
Chess.

Ferzdna, III 249 n. i.

Ferzin, III 249 n. i.

Fetwd (canonical decision),
I 234; II 353 n. 2.

Firqa-i Ndjiye (the sect that
will be saved), I 379 n. i.

Firqa-i Hdlike (the sect
that will perish), I 379 n. i.

Fitne (worry), I 257 n. 3.

Funun-i jutfiyye (the parti-
cular arts) I 261 n. 2.

Futa (bathing-towel), II 251
n. 5.

Genj-i Rewdn (The moving
Treasure), II 117 n. 4.

Germiyan-oghli, patrony-
mic, I 264.

Gevher (jevher), meanings
of, I 295 n. 3.

Ghanimet, name of a musi-
cal air, III 347 n. 5.

Gharbi (western) V 7.

Ghayb-i Muzdf (Relatively
Invisible), I 55.

G hazel, I 80, 102, 144.

Ghazel-i mudevver (circular
ghazel), IV 250 n. i.

Ghdzi (Champion), title, III
155 n. 3.

Ghilmdn (youths of Para-
dise), I 245 n. 3. See Eternal
Youths.

Ghuluvv, I 112 n. i.

Ghurdb-ul-Beyn (The Crow
of Parting), II 214 n. 3. See
Crow, the.

Ghurush, Turkish coin, I
262 n. 2.

Gil (clay), III 237 n. 3.

Giribdn, III 154 n. 5, 230
n. 4.

Girishme, IV 170 n. i.

Giti-numd (world-displayer),
name of a glass, I 278.

Gozine durmaq II 320 n. 2.

Gozgil (mirror), V 30.

Gul (rose), III 237 n. 3.

196

INDEX III.

Gul Qasidasi (Rose Qasida),
I 101.

Gul-i sad-berg (Cabbage
rose), III 162 n. 2.

Gulaj, II 335 n. 5.

Gulndr, III 267 n. 2.

Gulshen (rose-garden), II 75
n. i.

Guriz, I 84 n. i.

Guriz-gdh, I 84 n. i ; III
148 n. 4, 266 n. i, 269 n. 2.

Guyende (minstrel), II 386 11.4.

Habbet-id-Khazrd (grain of
green), I 385 n. 3.

Habib (Beloved), title of
Muhammed, III 197 n. i.

Habib-ulldh, title of Mu-
hammed, I 243 n. 2; III 113
n. i.

Habs-i nefes (holding the
breath), III 240 n. 3.

Hadda (gauge-plate), IV 261
n. i.

Hadis, (Apostolic Tradi-
tion), I 1 6, 17 n. i, 24, 54
n. i, 113, 170 n. 5, 184, 188
n. i, 194 n. 2, 216 n. 2, 241
n. i, 242 n. i, 366 n. 7, 369
n- i, 373, 379 n. i, 396 n. 4,
397 n. i, 399, 424 n. 2; II
23, 57 n. 4, 68 n. i, 140 n.
3, 210 n. 2, 239 n. 2, 247
n. i, 271 n. 4, 274 n. i, 390
n. I ; III 195 ; IV 117 n. 2,
136 n. 3, 147, 150 n. 2, 187
n. i ; V 99 n. 2. See Tradi-
tions of the Prophet.

Hadis-i Qudsi (Divine Tra-
dition), I 17 n. i, 370 n. 4.

Hadis-i Sher if (Blessed Tra-
dition), I 17 n. i.

Hdfiz, meaning of, II 218
n. 8, 254.

Hdfiza (memory), IV 172
n. 3.

Hajj, the pilgrimage to
Mecca, I 243 n. 3.

Hdjji Leylek (Pilgrim Stork),
II 386 n. 9.

Hal (Ecstasy), I 59.

Haldli (union-tissue), IV
293 n. 2.

El-hamdu Iflldh (Praise be
to God), II 244 n. 2.

Hdmil (deferent), I 45 n. i.

Haqtfiq (Verities), I 407.

Haqq (the Divine), I 42.

Haqq (Truth), Sufi term for
God, I 60.

Haqq-i Tevhid (Truth of
Unity), I 328 n. i.

Haqq-i Yaqin (Truth of
Certainty), I 328 n. i.

Hardret-i Ghariziyye (Nat-
ural Heat), I 190 n. 3.

Hareket-i Altmishlu, class
of Muderris, II 399.

Hareket-i Ddkhil, class of
Muderris, II 399.

Hareket-i Eyniyye (Spatial
Movement), I 45 n. 2.

Hareket-i Kemiyye (Quanti-
tative Movement), I 45 n. 2.

Hareket-i Key fiyye (Qualita-
tive Movement), I 45 n. 2.

TECHNICAL TERMS AND ORIENTAL WORDS.

197

Hareket-i Khdrij, class of
Muderris, II 399.

Hasb-i Hal (Plaint), II 78
n. 3.

Hashish, II 340 n. i ; III
89 n. i.

Hdtif, the unseen, III 124.

Hdtif-i Jdn (Inward Moni-
tor), I 313.

Hawd, the two meanings
of, II 204 n. 3, 206 n. i, 209
n. 2, 221 n. ii; III 157 n. 4.

Hawd-engiz, II 204 n. 3.

Hawaii-Top (sky-cannon),
II 239 n. 4.

Hayder (Lion), surname of
the Caliph cAli, III 289 n. 3 ;
IV 123 n. 2; V 93 n. 3.

el-Hayy (the Living), a name
of God, II 202 n. 3.

Hazf, name of a rhetorical
figure, I 121.

Hazrdt-i Khamsa (The Five
Planes), 1 55.

Hazret-i cAmd (Plane of the
Nebulosity), I 55.

Hazret-i Ghayb-i Mutlaq
(Plane of the Absolutely In-
visible), I 55.

Heft Manzar (the Seven
Pavilions), III 367.

Hekim Bashi (Chief Physi-
cian), II 399 n. 2.

Helwd-yi raqib (rivaPs
sweetmeat), II 108 n. i.

Hemshire-i sdqi-i sheng, III
269 n. 4.

Heyiild (Matter), I 45.

Hezej, name of a metre, I
88 n. i, 89, 107, no, 309,
376; III 213.

Hezeliyydt (Facetiae), I 98.

Hijdb-i niirdni (veil of ra-
diance), I 405 n. 2.

Hijdb-i zulmdni (veil of
darkness), I 405 n. 2.

Hijdz, name of a musical
mode, III 150 n. 2.

Hijre (the Muhammedan
era), I 98.

Hijv (Satire), I 98.

Hikdyet-i Mundsib (Apposite
Tale), II 145.

Hikmet-i ^Amaliyye (Practi-
cal Philosophy), I 40.

Hikmet-i Nazariyye (Theo-
retic or Speculative Philo-
sophy), I 39.

Hinna (henna), pronounced
qina in Turkish, III 98 n. i.

Hisdb-ul-Bendn (Finger-
Counting), I 104 n. 2. See
Parmaq Hisdbi.

Hiss-i Mushier ek the (Com-
mon Sense), I 50.

Hubut, astrological term, I
328 n. i.

Hu-hang, III 139 n. i.

Hulul (immanence of God
in Man), I 382 n. i.

Humd, the, I 331 n. 5 and
6 ; II 90 n. i and 2, 2IO n. 3
221 n. II ; III 153 11. 3; IV
27 n. 2, 92 n. i.

Huqqa-bdz (juggler), II 38
n. 4.

198

INDEX III.

Hurriyyet (liberty), II V 19.

Huseyni, IV 132 n. 10.

Husn-i Maqtcf (Beauty of
the Maqtac), I 81.

Husn-i Matlaf (Beauty of
the Matlac), I 81.

Husn-i Tcflil (Aetiology),
I 113, 220 n. 3, 333 n. 3 and
4; II 36 n. 2, 37 n. 4, 87 n.
i, 246 n. 8, 279 n. 3, 361 n.
10; III 55 n. 5/9311. 2, 152 n.
4, 154 n. 3, 156 n. 3, 282 n.
3, 301 n. 2; IV 63 n. 2, 127
n. i. See Aetiology.

Fade (Epanastrophe), I 116.

Iblis, derivation of, IV 172
n. i.

Ibn, used an a patronymic,
III 12 n. 2.

Ibtidd-i Altmishlu, class of
Muderris, II 399.

Ibtidd-i Ddkhil, class of Mu-
derris, II 399.

Ibtidd-i Khdrij, class of Mu-
derris, II 399.

Ich guwegisi (indoor bride-
groom), IV 304 n. i.

I chine qan olmaq, II 320
n. 2.

Idrdk (perception), IV 172
n. 3.

Ighrdq, I 112 n. i.

'Ihdm (Amphibology), I
113, 215 n. i, 216 n. 2, 230
n. 5, 295 n. 3, 364 n. 5; II
137 n. i; III 144, 150 n. 2,
156 n. 2, 157 n. 4, 178 n. 8,

186 n. i, 249 n. i; IV 156
n. 3. See Amphibology.

' Ihdm-i Tendsub (Amphibo-
logical Congruity), I 113.

Iki-telli qabaq, a kind of
lute, IV 170 n. 3.

cllm (Knowledge), I 197 n. i.

cllm-i Ahddis (Tradition),
II 397. See Hadis and Tra-
ditions of the Prophet.

cllm-i Akhldq (Ethics), I 40.

cllm-i Actd (the Higher
Science), I 40 n. 3.

^Ilm-i "Aqd^id (Dogmatics),

II 397-

cllm-i Bed? (Art of Eu-
phuism), I ill, 112; II 396.

cllm-i Beldghat (Art of Rhe-
toric), I III; II 396 n. 3.

^Ilm-i Bey an (Art of Expo-
sition), I ill; II 396.

^Ilm-i Edeb (Humanity), II

396.

cllm-i Esfel (the Lower
Science), I 40 n. 3.

cllm-i Evsat (the Interme-
diate Science), I 40 n. 3.

cllm-i Fiqh (Jurisprudence),

II 397-

cllm-i Hendese (Geometry),

II 396. See Geometry.

cllm-i Hey'et (Astronomy),
II 396. See Astronomy.

cllm-i Huruf (Science of
the Letters), I 341.

cllm-i Ildhi (Metaphysics),
I 40.

cllm-i Keldm (Scholastic

TECHNICAL TERMS AND ORIENTAL WORDS. 199

Philosophy), II 396. See Mu-
tekellimin and Scholastics.

^Ilm-i Macdni (Science of
Significations), I 1 1 1 ; II 396.

^Ilm-i Mantiq (Logic), I 40
n. 4; II 396.

c!lm-iNahv (Syntax), II 396.

^Ilm-i Reml (Geomancy), I
389 n. i.

cllm-i Riydzi (Mathematics),
I 40.

cllm-i Sarf (Grammar), II

396.

cllm-i Tabfi (Physics), I 40.

cllm-i Tcfbir (the Science of
Interpretation of Dreams), I
389 n. i. See Dreams.

cllm-i Tasavvuf (Sufiism,
I 15. See Sufiism; Stiff; Mys-
ticism ; Mystics.

cllm-i Tedbir-ul-Medine (Po-
litics), I 40.

cllm-i Tedbir-ul-Menzil
(Oeconomics), I 40.

-i Teressul, I 257.

Tevhid (Knowledge
of the Unity), I 166 n. 6, 304
n. 2, 328 n. i.

cllm-i Tivil (Exegesis), II

397-

cllm-i Yaqin (the Know-
ledge of Certainty), I 328 n. i.

Iltizdm (Supererogation), I
75 n. i, 122.

Imdle (Inclination), I 106-;
III 14, 15, 53, 143, 256.

Imdm, meaning of, II 218
n. i.

Imdm = precentor, III 215
n. 4.

Imkdn (Contingent Exi-
stence), I 42 n. 2. See Being,
Contingent.

Icndt, name of a rhetorical
figure, I 122.

Injfdl (Passivity), I 41 n. 2.

Insdn (Man), I 48.

Insdn-i Kdmil (the Perfect
Man), I 52. See Man, the
Perfect.

Ipsiz, IV 131 n. 2.

Iqtibds (Quotation), I 112.

Irddi (voluntary), I 44.

Irsdd (Preparation), I 121.

Irsdl-i Mesel (Proverbial
Commission), I 114; III 329;
IV 76.

Isfahan, name of a melody,
IV 49 n. 3.

Ishtiqdq (Paronymy), I 120.

Ism-i Aczam (the Most Great
Name), I 379 n. 2 ; III 56 n. 6.
See Name, the Most Great ; and
God, the Most Great Name of.

Ism-i Rabb (the Name Sus-
tainer), I 410 n. 3.

Ism-i Zdt (the Name of
Self), I 409 n. i.

Ismid (stibium), II 274 n. i.

1st? are (Trope), I m n. i.

Izdfet (Persian genitive con-
struction), III 8 1 n. 2.

Izdfet (Relation), I 41 n. i.

"Izdr (cheek), III 183 n. 4.

*Izzet (Excellence), IV 157
n. 2.

2OO

INDEX III.

Jam (bowl, III 156 n. 5.

Jdm-i Giti-numd (the World-
displaying Cup), II 71 n. i.

Jdm-i Jem, Jdm-i Jemshid.
See Jemshid, the cup of.

Jdm-i Jihdn-numd (the
World-displaying Cup), II 71
n. i.

Jdn-i "Alem (the World-
Soul), I 42 n. 3.

Jdn-i Jihdn (the World-
Soul), I 42 n. 3.

Janizari, II 76 n. i. See
Janissaries.

Jdriye (slave-girl), II 361 n. 7.

Jeberut (Might), I 55 n. 4,
56 n. 2.

Jeberiitiyye, I 55 n. 4.

Jeldl (the Awful), I 171 n.
2. See Attributes of Awfulness.

Jemdl (the Beautiful), I 171
n. 2. See Attributes of Beauty.

Jemdzi, the Latter, IV 298
n. 2.

Jennet (Paradise), III 183 n.
6; V 30.

Jennet-i ^Adn (Garden of
Eden), I 36.

Jennet-ul-Firdevs (the Gar-
den of Paradise), I 36 n. i.

Jennet-ul-Khuld(\ho. Garden
of Eternity), I 36 n. i.

Jennet-ul-Mewd (the Garden
of the Abode), I 36 n. i.

Jennet-un-Na'im (the Gar-
den of Delight), I 36 n. i.

Jennet-ul-Qardr (the Gar-
den of Abidance), I 36 n. i.

Jerid, III 287.

Jerr (Traction), I i87n. 2.

Jevher (Substance), I 41.

Jevher-i ferd (atom), I 67
n. i, 217 n. 5, 295 n. 3.

Jevher chichegi (jewel-
flower), IV 286 n. 3.

Jevher ddr (Gemmed), I 98.

Jevherin (Gemmed), I 98.

Jewdb (Response), I too.

Jewdb-i shdfi (healing ans-
wer), II 273 n. 4.

Jinds (Homonymy), I 116
sqq.

Jinds-i Muzdevij (Coupled
Homonymy), I 119.

Jinn, the, I 38, 245 n. 5 ;

II 2l8 n. 2; III 113 n. 2;

IV 201 n. 2.

Jism (Body), definition ofr
I 45 n. 3.

Jism-i Kull (Universal Body),
I 43 n. 3. See Primum Mobile.

Jism-i Mutlaq (Body in the
Abstract), I 45.

Kafir (infidel), name for a
beauty, II 44 n. 3. See Infi-
del and Paynim.

Kafir qizi (paynim maid),

III 85.

Kdfiri kharti, II 78.

Kdtib-i Diwdn (Secretary of
Divan), II 98 n. 2.

Kebab, IV 214 n. i.

Keh-Keshdn (the Straw-
bearers), III 147 n. 3. See
Strawbearers' path, the.

TECHNICAL TERMS AND ORIENTAL WORDS.

20 1

Kelime (the Muslim Confes-
sion of Faith), II 218 n. 4.

Kern (Quantity), I 41 n. 2.

Kemend, (lasso), II 1 14 n. 6.

Kendini oqut, IV 25 n. i.

Kenez, (title) V 105 n. i.

Kerake, IV 132 n. 4.

Keshf (unveilment), I 59,
327 n. 2.

Keshkul, (begging-bowl), IV

173-

Kesre-i khafifa, III 212,
213 n. i ; IV 184 n. i.

Kevn u Fesdd (Generation
and Corruption), I 47.

Keyf (Quality), I 41 n. 2.

Keyfiyydt (Qualities), I 47.

Keymus (chyme), IV 340
n. 2.

Ktfdb-i bi-ghaflet (sleep
unoblivious), II 210 n. 2.

Ktfdb-i ghaflet (sleep obli-
vious), II 210 n. 2.

Khafif, name of a metre,
I 109, 305; II 144, 199 n. 3.

Khaftdn Aghast (Master of
the Robes of Honour), IV 212.

Khald (vacuum), I 44.

Khalil (Intimate), II 253 n. 5.

Khalil-ulldh (God's Inti-
mate), title of Abraham, II
118 n. 2, 253 n. 5.

Khalldqu ^l-Mcfdni (Creator
of Ideas), title of Kemal-ud-
Din of Isfahan, II 291 n. 2;
III 51 n. i.

Khalqin gozlerini boyardi,
a Turkish idiom, I 300 n. i.

Khan, meanings of, I 413
n. 2.

Khdnim, title given to Tur-
kish ladies, II 123 n. i.

Khdqdn, title of the Empe-
rors of Tartary, II 115 n.
6; III 139 n. i.

Khdrchin, name of a metal,

I 276.

Khdrij (External), class of
Muderris, II 398.

Khdrij (External) medreses,

II 396.

Khdss Hdjib (Privy Coun-
cillor), I 71.

Khatib (preacher), II 73 n. 6.

Khatt (writing or down), II
89 n. 5, 137 n. i, 282 n. 2,
315 n. 7. See Down.

Khatti (Scriptory), I 119.

Khatt-i reyhdni, a kind of
handwriting, II 282 n. 2.

Khatt-i Ydquti, a kind of
handwriting, III 220 n. 2.

Khatim (Lady), II 123 n. i.

Khawdmis-i Suleymdniyye,
class of Muderris, II 399.

Khaydl (Fantasy), I 50;
II 36 n. 7, 208 n. 2; IV 172
n. 3. See Fantasy.

Khayfd, rhetorical figure, I
121.

Khayr-ul-'Al (the Best of
Families), II 239 n. 3.

Khayr-ul-Besher (Best of
Mankind), title of Muhammed,
I 243 n. i.

Khayr-ul-Endm (Best of

2O2

INDEX III.

Mankind), title of Muhammed,
I 243 n. i.

Khazina Odasi (Treasury
Chamber), IV 227.

KhiFat (robe of honour), IV
133 n. 8.

Khirman (stackyard), II 55

n. 3-

Khirman-i mdh (stackyard
of the moon), II 63 n. 3.

Khirqa (frock worn by der-
vishes), IV 133 n. i.

Khit dm-ul-misk (a musky
close), IV 181 n. i.

Khitta-i Sham, double
meaning of, III 343 n. 2.

Khoja (government master-
clerk), III 194.

Khoja (preceptor), I 164 n.
i; II 395 n. 2, 399 n. 2.

Khoja Merjdn (Master Co-
ral), II 340 n. i.

Khojaliq (Master-Clerkship),

HI 333-

Khordsdni turban, the, IV
262 n. 4.

Khoshdb (Khoshaf), II 335
n. 2.

Khuddvendgdr (the Master),
I 384 n. 3.

Khulefd-yi Rdshidin (the
Just Khalifas), II 150 n. i ; V

93 «• 3-

Khuriis-i cArsh (the Cock
of the Throne), II 333 n. 3.

Khtisrev, Khusraw, title of
the Persian Emperor, III 139
n. i. See Chosroes; Kisrd.

Khusrev (Chosroes) used for
cSultan3 or Trince3, II 91 n.
5, 115 n. 6; IV 112 n. 4.

Khutbe (homily), II 73 n.
6; V 101 n. 3.

Khutbet-un-ndrt (prayer), II
73 n. 6.

Khutbet-ul-waz (homily), II
73 n. 6.

Kibdr-i Muderrisin (Grand
Principals), II 400.

Kif, III 89 n. i.

Kilar Kyahyasi (Comptrol-
ler of the Buttery), IV 279.

Kilid (lock), II 323 n. 7.

Kilid-i Endishe (the key
of care) II 323 n. 3.

Kindye (Metonymy), I 1 1 1
n. i.

Kinz (title), V 105 n. i.

Kirdmu ^l-Kdtibin (the Noble
Scribes), IV 115 n. 3.

Kisrd (Chosroes), I 270 n.
I ; II 62 n. 4, 63 n. 4; III
139 n. i, 148 n. 6.

Kiswet (the covering of the
Kacba), IV 91 n. i.

Knyaz (title), V 105 n. i.

Kokona, title given to Greek
ladies, IV 241 n. 2.

Kosti (girdle), II 44 n. 4.
See Zunndr; Girdle ; and Cord,
the paynim.

Kith-ken (Mountain-hewer),
title of Ferhad, I 322 n. i.

Kuhl (stibium), II .274n. i.

Ktilkhan (stove-room), II
75 n. i.

TECHNICAL TERMS AND ORIENTAL WORDS.

203

Kulklian-beyi, II 75 n. i.

Kulkhani, II 75 n. i.

Kun (Be), III 112 n. 4.

Kurdiyye, IV 132 n. 9.

Kursi (Footstool), I 35, 68,
172 n. 2.

Kuse, kose (a beardless man),
IV 153 n. i, 321 n. 2.

Kushdda (opened) = joyful,
III 155 n. 5.

Kushti (girdle), II 44 n. 4.
See Kosti.

Kiiy (ward), II 66 n. 2.

Kyaya (Steward), III 180,
325, 364-

La havla ve Id quvveta ilia
bflldh, Arabic phrase, IV 29
n. 3.

Ldhiq (Contiguous), I 118.

Lala (tutor), II 263 n. i.

Lala, the Turkish, V 45 n. i.

Lam, the letter, I I2on. i.

Ld-mekdn (the Placeless), III
54 n. 2.

Leb-i dilber (SweetheartDs
lip), name of a confection, II
108 n. i.

Leff u Neshr (Fold and
Spread), I 1 15 ; II 1 14 n. 5,
216 n. 5.

Levh-i Mahfiiz (the Preser-
ved Tablet), IV 316 n. 4, 338
n. I. See Tablet, the Preserved.

Levitiyd (Leviathan), 1 39 n. I .

Leylet-ul-Berdt (The Night
of Assignments), I 293 n. 4;
III 221 n. r.

Leylet-ul-Qadr (the Night
of Power), I 293 n. 4. See
Night of Power.

Lisdn-ul-Gliayb (the Tongue
of the Unseen World), I 166
n. 3.

Lisdn-i Hal (mute eloquen-
ce), II 216 n. 2.

Lisdn-i Qdl (uttered lan-
guage), II 216 n. 2.

Lop injiri (a kind of fig),
II 385 n. 2.

Lucbet (puppet), II 209 n. i.

Lughaz (Riddle), I 100.

Luzum-i md Id Yelzem (Ma-
king Necessary the Unneces-
sary), I 122.

Macani, I 124. See "Ilm-ul-
Macdni.

Maghdrib, I 396 n. i.

Maghrib (setting place), I
396 n. i.

Mahalla (ward), IV 213 n. i.

Mahjub (screened), I 122.

Mdhiyydt (Essences), I 406.

Ma* hud, IV 132 n. 12.

Mahzuf, I 121.

Md-jerd (event), II 88 n. 8.

Macjun (Electuary), IV 157
n. 5.

Makhlas (pen-name or pseu-
donym), I 103, 2IO; IV 177.

Makhlas (pen-name), first
use of a, by a Turkish poet,
I 253 n. i.

Mdliyya Tezkirejisi, IV 68,

93-

2O4

INDEX III.

Mtfmur (flourishing), II 59
n. 4.

Mani (Ottoman folk-verses),
I 90.

Maqdla (Discourse), III 126.

Maqdm (Station), III 125.

Maqdm-i Mahmud (the Sta-
tion Laudable), II 59 n. 7.

Maqsad, Maqsiid (Purpose),
I 84.

Maqsad-i Aqsd (the Utmost
Goal), I 326 n. i.

Maqtcf (the last Couplet of
a Ghazel), I 80 seq.

Maqiildt-i ^Ashere (the Ten
Categories), I 41 n. 2. See
Categories, the Ten.

Mardumek (pupil of the eye),
III 154 n. 4.

Mar pick (snake), IV 161 n. i.

Md-sewd (What is beside),

I 181 n. i.

Md-sewd^lldh (what is be-
side God), I 181 n. i.

Mathbakh Emini (Comptrol-
ler of the Imperial Kitchens),

II 319.

Matlcf (the first Couplet of
a Ghazel), I 79 sqq.

Mawzim, IV 128 n. 6.

Mayddn shuardsi (Public-
square poets), V 52 n. i.

Mebde-i Evvel (First Cause),
I 40.

Medhiyye Eulogy), I 98.

Medrese (College), II 395 sqq.

Mefd^ilun, in Arabic Pro-
sody, V 49 n. i.

Mefriiq (Disjoined), I 117.

Mejdz-i Mursel (Synecdo-
che), I in n. i.

Mejidiyye, coin, V 59 n. 2.

Mejidiyye, order, V 109 n. 8.

Mejmc£-ul-Ba1ireyn (Conflu-
ence of Two Seas), II 249
n. 8.

Mekteb-i Edebiyye (The
School of Humanities), V 44
n. 2.

Mektubji (Chief Secretary),

IV 93-

Meld (plenum), I 44.

Mele-i AQld (the Heavenly
Host), I 58.

Melek (Angel), used as a
name, II 253 n. i.

Melekut, I 55 n. 5, 56 n. 2.
See Angels, the.

Meliket-ul-Hayydt (Queen of
the Serpents), I 433 n. 2.

Mimuniyye, a kind of short-
bread, II 334 n. 13.

Mendzil (mansions), II 360
n. 8.

Menqiit, rhetorical figure,
I 121.

Merfii (Repaired), I 1 17, 186
n. i, 212.

Merjdn dtfdsi, III 1 84 n. 6.

Merkeb (vehicle), II 313 n. 4.

Mersiye (Elegy), I 98.

Meshtfikh (Sheykhs), I 26
n. i.

Mesnevi verse, 171, 76, 103.

Mesnevi-Ktfdn (Mesnevi-
chanter), IV 213.

TECHNICAL TERMS AND ORIENTAL WORDS.

205

Mesnevis, I 101, 102, 107
sqq.

Metd (Time), I 41 n. 2.
Mevjiid (Actualised), I 407.
Mevldnd, title, I 145 n. i.
Mevlid, Mevlud (Birthsong),

I 232 n. 4, 233.

Mevlid-Ktfdn, I 238.

Mevlud Jemciyyeti (Birth-
song Meeting), I 237.

Mevludji, I 238.
Mewdlid-i Seldse (the Three-
fold Offspring), I 48.

Mihr, double meaning of,

II 204 n. i ; III 97 n. 5.
Mihrdb (prayer-niche), I 224

n. i ; II 35 n. 2, 210 n. r,
249 n. 4, 252 n. 4, 283 n. 2;

III 94 n. i, 115 n. 2.

Mil (needle), II 274 n. i.

Millet (the Nation), V 19.

Milli romdn (national novel),
V 14.

Minder (cushion), III 1 89 n. 2.

Mintan, IV 131 n. 5.

Mir-i Mejlis (Master of the
Feast), II 333 n. 2.

Mfrdj (Ascension of the
Prophet), I 77, 236, 366 n. 2;

IV 19. See Muhammed, the
Ascension of.

Misrdc, misra^ (Hemistich),
I 79.

Misrd^-i ' Azdde (Indepen-
dent Hemistich) I 79.

Mistar, an instrument for
ruling paper, II 241 n. 6, 342
n. 6.

Miydn (Middle), musical
term, I 97.

Miydn-Khdne (Middle-
House), I 97.

Mucdd, I 1 1 6.

Mtfammd (Enigma), I 100.

Mucarrif (mosque-choris-
ter), II 368.

Mifashsher (Tensome), 194;

IV 122.

Mubdlagha (Hyperbole), I

112.

Muderris (Principal), II 30,
395 sqq.; Ill 219.

Muderris (Principal), classes
of, II 398 seq.

Mu* esses rhyme, I 75 n. i.

Mufred (Unit), I 79.

Mufti, II 353 n. 2.

Mufti, official dress of the,
III 295 n. 2.

Mufti-us-Saqalayn (Mufti of
the Two Ponderables), II 354.

Mughildn (acacia), IV 263
n. i.

Muhaddid-ul-Jihdt (Limiter
of Directions), I 43 n. 3. See
Primum Mobile.

Muharref (Altered), I 118.

Muharrem, the first month
of the Muhammedan year, II
387 n. i.

Muhmel (Unmarked), I 98.

Muhtdj (Dependent), I 42.

Muhlesib (censor of public
morals), II 77 n. 2 ; III 59 n. 2.

Mrfid (Repetiteur), II 397.

Mujtes metre, I 109.

2O6

INDEX III.

Mukhammes (Fivesome), I
92; III 97.

Muldzim (Bachelor) II 287,

397-

Mulemmcf (Pied), I 124, 149,

230, III 171 n. 2.

Mulk (Kingdom), I 56 n. 2.

Mulk (Possession), 141 n. 2.

Mum sugtmdiren, I 358 n. I.

Mumkin-ul- Vujitd (Possible
or Contingent), I 41.

Mumsconduren, I 358 n. i.

Mumtenf-ul- Vujud (Impos-
sible) I 41.

Mundjdt (Hymn addressed
to God), I 101.

Mundzara (Contention), III
21, 137 n. i, 363.

Munajjim Bashi (Chief
Astrologer), II 399 n. 2 ; IV 37.

Muqattcf, rhetorical figure, I

121.

Murdqaba (spiritual commu-
nion), I 1 80 n. 2, 425 n. 2.

Murassaf (Bejewelled), 1 123.

Murebbcf (Foursome) verse,
I 72, 91—94; II 231; IV

235-

Murebbcf-i Mutekerrir (Re-
peating Foursome), I 91.

Murebbc£-i Muzdevij (Pai-
ring Foursome), I 92.

Murgh-isheb-khiz, the night-
ingale, III 29 n. 2.

Murid (Wilier), a name of
God, I 409 n. i.

Musalld (Oratory), I 383 n. i.

Musammat. See Musemmat.

Musarrcf (Rhymed), I 79,

367-

Musebbcf (Sevensome), I 94.

Museddes (Sixsome), I 93.

Musejja^ verse, I 72 n. i.

Musellesdt (Triplicities), I
328 n. 3.

Musemmat verse, I 72, 97 ;
III 264.

Musemmen (Eightsome), 1 94.

Mushdkele, I 120.

Mushir (marshal), III 18 n. 2.

Mushir, the grade of, V
105 n. 3.

Musile-i Sahn (Avenue to
the Sahn), II 396, 399.

Musile-i Suleymdniyye
(Avenue to the Suleymaniyye),

II 399-

Musmul, a corruption of

bismil, I 174 n. 2.

Mustefilun, in Arabic Pro-
sody, V 50 n. i.

Mustezdd (Complemented),
I 87; IV 333 n. i, 348.

Mutaqdrib metre, I 105, 109,
226 n. I ; II 144.

Mutaqarrin (Adjacent), 1
122.

Mutasarrif (governor), V 70.

Mutasarrifa (the faculty of
arranging), IV 172 n. 3.

Mutekellimin (Scholastics),
I 33, 67 n. i, 407 n. 3.

Mutekerrir (Repeating), I
92—94; II 231 n. i.

Mutelevvin (Polychromatic),
I 124.

TECHNICAL TERMS AND ORIENTAL WORDS.

207

Mutessd: (Ninesome), I 94.

Mutevelli (administrator),
II 46.

Muveshshah (Acrostic), I
124.

Muwassal, rhetorical figure,

I 121.

Muzdrf metre, I 109.
Muzdevij (Pairing), 1 92 — 94 ;
IV 235.

Nahs-i Asghar (the Lesser
Infortune), II 125 n. I.

Nahs-i Ekber (the Greater
Iniortune), II 125 n. i.

Ncfib (Deputy-judge), II 397.

Naqardt (Chorus), I 97.

Naqd-i Rewdn, double mea-
ning of, IV 126 n. 3.

Naqib-ul-Eshrdf (Dean of
the Sherffs), II 399 n. 2 ; IV
351; V 107 n. i.

Ndqis (Defective), I 118.

Ndqisat-ul-^Aql (Deficient
in Reason), term applied to
women, II 130 n. i.

Naqqdsh (miniaturist, etc.)

II 98 n. i.

Naqsh her db (a picture upon
water), II 242 n. 5.

Ndr (fire), symbolical mea-
ning of, I 171 n. 2.

Ndrgil, IV 65 n. 3.

Nasb (Fixture), I 187 n. 2.

Nasib (portion), II 108 n. i.

Nasib, meaning of in the
Qastamuni dialect, II 108 n. i.

Naft (Hymn to the Prophet),

I 101 ; III 319; IV 19, 216,
338; V 49 n. 2.

Nazira (Parallel), I 99, 228.

Nazm, I 87.

Nebid, nebiz, III 89 n. 2.

Nefs (lust), I 198 n. i.

Nefs (the Psychic), I 42.

Nefs (self) contrasted with
*Aql (reason), II 296 n. 2, 389
n. i.

Nefs-i Emmdre (the Com-
manding Flesh), I 198 n. i ;
IV 277 n. 3.

Nefs-i Evvel (the First Soul),
I 42.

Nefs-i Haywdniyye (the Soul
Sensible), I 48, 198 n. i.

Nefs-i Kull, (the Univer-
sal Soul), I 42.

Nefs-i Levivdme (the Up-
braiding Flesh), I 198 n. i.

Nefs-i Mutmctinne (the Pa-
cified Flesh), I 198 n. i.

Nefs-i Ndtiqa (the Soul Rea-
sonable), I 48.

Nefs-i Nebdtiyye (the Soul
Vegetable), I 48, 198 n. i.

Nehdvend(\\z.vf\o. of a melody)
IV 49 n. 3.

Nehr-ul-c ' Asi (the Rebel
Stream), IV 147 n. 2.

Nejdshi, title, III 139 n. i.

Nesib (Exordium), I 84. •

Nesim (Zephyr), I 370 n. 3.

Neskh, a kind of handwri-
ting, I 420; IV 78 n. 2.

Nevbet (performance by a
military band), II 248 n. 4.

208

INDEX III.

Nev-ruz (New-Year's Day),

III 160 n. i, 360. See New
Year, Festival of the.

Nev-ruz, name of a musi-
cal air, III 347 n. i.

Newd, name of a melody,

IV 49 n. 3.

Ney (reed-flute), IV 176 n.
i. See Flute, the.

Neyyirdn (the Two Lumi-
naries), II 91 n. 4.

Nigdr (picture), term applied
to a beauty, II 209 n. i.

Nihuft (Hidden), name of
a musical note, II 207 n. i.

Nim-fatha, III 213 n. i.

Nim-ten, IV 131 n. 5.

Nisdr (strewage), II 62 n.
5 ; IV 22 n. 2.

Nishdn (engagement-pre-
sent), IV 292 n. 6.

Nishdn-i Iftikhdr (Order of
Glory), IV 336.

Nishdnji (Chancellor), I 428
n. 3; II 25, 264, 366; III
147 n. 5.

Nun, the letter, III 168
n. 7.

Nuql (appetizers), II 345,
n. 5. See Appetizers.

Nur (light), symbolical mea-
ning of, I 171 n. 2.

Nur-i Ahmed (Light of
Ahmed), I 34 n. i. See Mu-
hammed, Light of.

Nur-i Muhammed (Light of
Muhammed), I 34. See Mu-
hammed, Light of.

Nur-i Siydh, (Black Light)
I 66 n. i.

Oghlu (son), used as a patro-
nymic, III 12 n. 2.

Ojaq oghli, III 211, 218.

C0smdni, name of a coin,

I 262 n. 2.

^Osmdniyye order, the, V
109 n. 8.

^Osmdnli (Ottoman), I 10
seq.

Pacha, double meaning of,
IV 291 n. i.

Pachalarini sighamaq, col-
loquial phrase, V 73 n. 5.

Pdk-ddmen (clean-skirted),

II 101 n. 5.

Pdlude, II 335 n. 3 and 4.

Parmaq-Hisdbi (Finger-
Counting), I 104; IV 280. See
Finger-counting.

Penche tutmaq (to lock fin-
gers), II 342 n. 5.

Perchem, III 55 n. 5, 177 n. 3.

Perde, double meaning of,
I 425 n. 5 ; II 207 n. 2; III

93 «• I-

Perde-ddr (Chamberlain), III
239 n. i.

Pide, a kind of cake, II
37 n. 2.

Pir (Spiritual Director) I
179 n. I ; III 21 1 n. I, 232 n. 4.

Piydz (hashed onions), figu-
rative use of, IV 169 n. 3.

Portugal, double meaning of,
IV 265 n. 6.

TECHNICAL TERMS AND ORIENTAL WORDS.

209

Qaddyif, II 335 "• 6.

Qddi-cAsker, See Qdzi- ''Asker '.

Qadin (Lady), II 123 n. i.

Qddir (Able), a name of
God, I 409 n. i.

Qafes (Cage), name of a
head-dress, IV 262 n. 4.

Qaftan a kind of robe, IV
131 n. 4.

Qalavi, a kind of head-
dress, III 295 n. 2.

Qalb (Anagram), I 119.

Qalb-i Mustevi (Palindrome),
I 119.

Qalem (Reed-pen), III 272
n. 3. See Reed-pen.

Qalem-ddn (Pen-and-ink
case), III 308 n. 4.

Qalender, I 357 n. i, 385
n. i and 3.

Qalldb (hook, perch), IV
116 n. 3.

Qalyonji Odasi (Barracks of
the men-of-war's men), IV
301 n. 3.

Qalyonjis (galleon-men), the,
IV 301 n. 3.

Qan bichaq olmaq, idioma-
tic phrase, II 321 n. 4.

Qand^at tashi (Stone of con-
tentment), III 56 n. i.

Qdnun (Code of Laws), III 8.

Qara (Black), used as a so-
briquet, II 138 n. i.

Qara Bataq (Cormorant),
name of a melody, III 346 n. 5.

Qara-qulluqji (Black Watch-
man), title, III 185 n. 5.

Qara yel (the black wind),
II 1 20 n. 5.

Qasida (Purpose-Poem), 183
sqq., 101, 102, 144.

Qasida-i Behdriyya (Spring
Qasida), I 101.

Qasida-i Ddriyya (Mansion-
al Purpose-Poem), III 177 n. 9.

Qasida-i Rd*iyya(R. Qasida),

I 101.

Qasri (Compulsory), I 44.

Qavs-i Nuzid (the Arc of
Descent), I 52.

Qavs-i cUruj (the Arc of
Ascent), I 52.

Qawwds, qawas, V 43 n. 2.

Qaysar (Caesar), I 259 n.
7; III 139 n. i.

Qaysar-i Rum (Caesar of
Rome), I 149 n. i.

Qdzi-^Asker (Army-Judge),

II 24 n. 3, 394 seq., 398 seq.
Qdzi-ul-Hdjdt, a title of God,

I 365 n. 6.

Qibla, I 361 n. 4; II 59 n. 2.
Qi&la-ndme, V 92 n. 5.
Qibla-numd, V 92 n. 5.
Qich levendi, IV 114 n. 2.
Qilij-Timari (Sword-Fief),

III 216 n. i.

Qina, the Turkish pronun-
ciation of hinna (henna), III
98 n. i.

Qifa (Section), I 87.

Qiydm (standing up), III
150 n. 4.

Qiz naqshi (maidenly), II

18

2IO

INDEX III.

Qiz yashmaghi (girl's veil),
IV 289 n. 3.

Qizil Bash (Red Head), II
259 n. 2; III 44 n. 4.

Qontosh, a kind of robe, IV
133 n. 7.

Qoqu ne, (Turkish phrase),
IV 241 n. 2.

Qubbe-i Khazrd (the Green
Dome), I 151 n. 3.

Qudum (kettle-drum), IV 176
n. i.

Qudum-zen (kettle-drum
player), IV 176.

Qumdri, the best variety of
aloes-wood, III 32 n. 4.

Qurb-i Feraiz, mystical
term, I 348 n. 2.

Qurbdn Bayrdmi (Festival
of the Sacrifices), I 361 n i.

Qurna (basin), III 56 n. 3.

Qurret-ul-^Ayn (Coolness of
the Eye), a term of endear-
ment, I 247 n. i.

Qurret-ul-^Ayn, used figura-
tively; III 177 n. 5.

Qush dili (Bird3s language),
II 385 n. i ; IV 239 n. 2.

Quvvet-i v Alime (the Virtue
Speculative), I 51.

Quvvet-i v Amile (the Virtue
Practical), I 51.

Quvvet-i Ddffa (the Virtue
Expulsive), I 49.

Quvvet-i Ghdziya (the Vir-
tue Nutritive), I 49.

Quvvet-i Ghazabiyya (the
Virtue Irascible), I 49.

Quvvet-i Hdfiza (the Virtue
Memorative), I 50.

Quvvet-i Hdzime (the Virtue
Digestive), I 49.

Quvvet-i Jdzibe (the Virtue
Attractive), I 49.

Quvvet-i Mdsike (the Virtue
Retentive), I 49.

Quvvet-i Mudrike (the Virtue
Apprehensive), I 49.

Quvvet-i Muharrike (the
Virtue Motive), I 49.

Quvvet-i Musavvira (the
Virtue Informative), I 49.

Quvvet-i Mutasarrifa (the
Virtue Ordinative), I 50.

Quvvet-i Muvellide (the Vir-
tue Generative), I 49.

Quvvet-i Ndmiye.(i\\Q Virtue
Augmentative), I 49.

Quvvet-i Shehviyye (the Vir-
tue Concupiscible), I 49.

Quvvet-i Wdhime (the Virtue
Estimative), I 50.

Quzum (my lamb), a form
of familiar address, I 150 n. 3.

Raqi, III 89 n. 2.

Raqib, double meaning of,
I 364 n. 3. See Rival.

Raqtd, rhetorical figure, I
121.

Rdst (True), name of a mu-
sical note, I 222 n. 5.

Rastiq, a kind of ointment,
IV 101 n. 3.

Rebdb (Rebeck), I 152; II
1 16 n. i.

TECHNICAL TERMS AND ORIENTAL WORDS.

21 I

Rebf, the First, name of a
month, I 237 n. i.

Redd-ul-^Ajzi cale-s-Sadr
(Epanadiplosis), I 116.

Redd-i Matte? (Return of
the Matlac), I 80; III 272 n. i.

Redif, metrical term, I 73,
75; 995 V 49 n. 3.

Ref (Elevation), I 187 n. 2.

Refref, the, IV 23 n. 6.

Riis Efendi, title, III 216
n. 4, 304 n. i; IV 324 seq.

Rfis-ul-Ktittdb (Master of
the Scribes), III 216 n. 4; IV
222 n. i.

Rejeb, name of a month, IV
298 n. 2.

Rejez, name of a metre, I
108; II 101.

Remel, name of a metre,
I 105, 108, 109, 185, 2ii n.

2, 3°9> 43 i n- i; II *9J
n. i.

Remel-i Museddes, name of
a metre, I 185 n. i.

Revi (Rhyme-letter), I 75
n. i.

Revzen (window), II 60 n. 6.

Roman (Novel), V 13. See
Novel.

Rubtfi (Quatrain), the, I 88
sqq., 1 02, no.

Rubdci-i Musarrcf (Rhymed
Quatrain), I 88 n. 2.

Rub*i Meskun (the Habi-
table Quarter), I 47 n. i ; III
9 n. i. See Habitable Quarter,
the.

Ruh-i Haywdni (the Spirit
Vital), II 313 n. 4.

Ruh-i Nefsdni (the Spirit
Animal), II 313 n. 4.

Ruh-i Tabfi (the Spirit Na-
tural), II 313 n. 4.

Rujuc (Epanorthosis), I 112;
III 293.

Rukh (rook, in chess), III
249 n. i. See Chess.

Rukh-be-rukh, double mea-
ning of, III 249 n. i.

Rumi — Grecian, II 361
n. 6.

Rumi (Roman), I 149 n. i.

Ru*us, name of a diploma, II

398.

Ru-yi Nigdr (Beauty5s face),
of a kind of grape, V 36 n. i.

Ruzgdr, double meaning of,

I 114.

Rnzndmche-i Humdyun,
name of an official register,

II 397-

Sabd, name of a musical
air, III 347 n. i.

Sachi, IV 22 n. 2.

Scfd-i Asghar (the Lesser
Fortune), an astrological term,
II 125 n. i.

Safd-i Ekber (the Greater
Fortune), an astrological term,
II 125 n. i.

Safd, used amphibologically,
II 87 n. 3.

Saff-i Nfdl, (Shoe-rank), III
139 "• 35 V 107 n. 2.

212

INDEX III.

Sahn (the Court), II 396
sqq.

Sahn (Court), class of Mu-
derris, II 398.

Sahn-i Muderrisi (Court
Principal), II 23 n. 2.

Sahn-i Meddris-i Semdniye
(the Court of the Eight Col-
leges), II 23 n. 2.

Sahn-i Semdn (the Court of
the Eight), II 396 sqq., 399
seq. ; III 41. See Eight, Court
of the.

Salawdt getir mek, I 242 n. 4.

Sa^leb, IV 25 n. 5.

Salep, name of a drink, IV
25 n. 5.

Salma, a sort of stew, II
335 n. i.

II 268 n. 2.

Sancat (Rhetorical Figure),

I 112.

Sanem (Idol), name for a
beauty, II 209 n. i. See Idol.

Sanjaq (Department of a
province), II 47 n. 3 ; III 60.

Sanjaq Begi (the Sanjaq
Bey), II 47 n. 3.

Saqanqur (Skink), the, II
331 n. 5.

Sdqi (Cup-bearer), the, II
327 n. i. See Cup-bearer.

Sdqi (Cup-bearer), the, invo-
ked by Turkish poets, III 127.
See Cup-bearer.

Sdqi-Ndme (the Book of the
Cup-bearer), a name given to

certain poems, I 101 ; II 325 ;
III 1 66.

Sdqi-Ndmes, Turkish, III
225 seq., 248.

Saqiz (mastic), IV 113 n.
4, 114 n. i. See Mastic.

Saqqd (water-carrier), the,
III 16 n. 5.

Sebil (charity), IV 112 n. 6.

Sebil (fountain), IV 112 n. i.

Setf-ul-Mesdni (the Seven of
the Repetition), I 339 n. i.

Sedir, a piece of furniture,
III 189 n. 2.

Sehl-i Mumtenf (Unap-
proachable Simplicity), I 240
n. 2.

Semdc (Mystic Dance), III
219, 292; IV 176 n. i, 203,
204 n. i. See Dervishes, dan-
cing.

Semdniye Muderrisi (Eight
Principal), II 23 n. 2.

Semt (parish), IV 213 n. i.

Segbdn-Bashi (Chief Hound-
Keeper), II 268 n. 2.

Segbdnlar (Hound-keepers),
II 268 n. 2.

Senbuse (Lady's kiss), name
of a sweet, II 345 n. 7.

Serdy (Seraglio), III 147 n. 2.

Ser-halqa (ring-centre), used
figuratively, II 341 n. 3.

Serf, name of a metre, I
109.

Sevdd (Melancholia), II 65
n. 2, 206 n. 2.

Sewdd-i Aczam (the Most

TECHNICAL TERMS AND ORIENTAL WORDS.

213

Great Blackness), mystical
term, I 377 n. i. See Dazzling
Darkness and Light, the black-
est.

Seyyid, title, I 343 ; II 390.

Shcfbdn, the month of, IV
298 n. 2.

Shah, title, 433 n. 2.

Shah-Bey t (Couplet-Royal),
I 8 1. See SJuh-Beyt.

Shahna-i Mejlis (Master of
the Feast), II 333 n. 2.

Skah-suwdr (Cavalier), IV
114 n. 2.

Shalwdr (trousers), IV 131
n. 3.

Shalwdr li shindver, IV 131
n. 3.

Shdmi (Syrian), meaning
cdarkD, III 150 n. 2.

Shaqq (Cleavage), a mode
of execution, II 279 n. 7.

Sharqi (Oriental) V 7.

Sharqi, the, a verse-form,
I 96, 103; III 319 seq., 322;
IV 8, 44 sqq., 211, 280 seq.

Shdyagdn hoard, the, IV
262 n. i.

Sheb-chirdgh (Night-Lamp),
a fabulous gem, I 291 n. i;
IV 145 n. i.

Shefaq (After-glow), II 89
n. i.

Sheftdlii (peach), term for
a kiss, II 371 n. i ; III 58
n. 3, 156 n. 2 ; IV 149 n. I.
See Kiss and Peach.

Sheh-Beyt (Couplet-Royal),

I 8i; III 174 n. 4. See Shdh-
Beyt.

Shehid( Martyr), III 155 n. 3.

Shthirli, II 227 n. 2.

Shehndma, books entitled,
III 4.

Shehndmaji, the office of,
III 4.

Shehndz (Coquetry), name
of a musical note, I 222 n. 5.

Shehr oghlani (City lad),

II 227 n. 2.

Shehr-engiz (City-Thriller),
the, II 232; III 55; IV 15,
121, 228.

Sheker-kuldhi (Sugar-cap),

I 238.

Shekker Bayrdmi (the Feast
of Sweetmeats), IV 62 n. 4.

Shemse (Solar disc), II 60
n. 5.

Shemse-i zer-kdr (gilt sun),

II 341 n. i.

Shemsi dulbend, name of a
head-dress, II 242 n. 7.

(iUJjoyi, a word used by
tailors, IV 132 n. 2.

5^r<?/(Exaltation), an astro-
logical term, I 328 n. 3.

Sheref (Honour), used as a
proper name, IV 157 n. 2.

Sherif (descendant of the
Prophet), IV 351.

Shewwdl, the month of, IV
62 n. 4, 68 n. i.

Sheykh-ul- Harem (the Elder
of the Sanctuary), title, III
265 n. 3.

214

INDEX III.

Sheykh-ul-Isldm,t\\\Q, II 395 .

Shibh-i Ishtiqdq (Quasi-Pa-
ronymy), I 120.

Shfa, a, I 1 20 n. 2.

Shirdb size bdqiyor, idioma-
tic phrase, IV 40 n. 2.

Shirden, name of a dish, II
334 n. 8.

Shishe-Khdne (Mirror-cham-
ber), III 342 n. i.

Shifba (Branch), III 126.

Shucle-i Jevwdle (Whirling
Spark), I 67 n. 2.

U^J^w, IV 128 n. 6.

Si murgh (thirty birds), II
280 n. 5.

Sidret-ul-Muntehd (the Lote-
Tree of the Limit), IV 23 n.
3. See Lote-Tree, the celestial.

Sifdt (Attributes of God), I
61 n. 2.

Sihr-i haldl (Licit magic),
III 175 n. i.

Sipdhis, the, III 216 n. 3.

Sip end (rue), used as a
charm, IV 64 n. 4.

Siydh-dil (black-hearted), II
250 n. 3.

Soqaq super gist, name for a
prostitute, IV 289 n. 2.

Su malikesi, V 40 n. i.

Su qizi, V 40 n. i.

Su-Baslii (Police Magistrate),
III 217 n. i.

Subh-i sddiq (the true dawn),
III 151 n. 3.

Subhdna'lldh (I recite the
praise of God), II 244 n. 2.

Subut (Potentiality), I 407.

Suheyl (Canopus), virtues
attributed to, II 89 n. 3.

Sukhan (the Logos), IV 187.

Sukun (Rest), grammatical
term, I 187 n. 2.

Sujud (prostration in wor-
ship), III 150 n. 4.

Suleymdniyye, class of MUT
derris, II 399.

Suls, a kind of handwriting,
I 420; IV 78 n. 2.

Sunnet (the practice of the
Prophet), IV 321 n. 2.

Surdhi (flagon), II 333 n. i.

Suret (Form), I 45.

Suret-i Jismiyye (Corporeal
Form), I 45.

Suret-i Neifiyye (Specific
Form), I 45.

Surme (stibium), II 274 n.
I; III 66 n. 2, 98 n. 2; IV
70 n. 4.

Surme-ddn, II 274 n. i.

Surre (purse), II 317 n. 2.

Suwdri Miiqdbelejisi (Col-
lator for the Cavalry), III 326.

Suweydd (the black core of
the heart), IV 64 n. 4.

Suyu yumskaq (Soft of
temper), IV 240 n. 4.

Td Hd, the Chapter of, I
257 n. 2.

Tcfayyun (Particularisation),
I 61.

Tabaqdt (Strata), I 46 n. i.

Tabdyf (Natures), I 47.

TECHNICAL TERMS AND ORIENTAL WORDS.

215

Tabfi (Natural), I 44.

Taj (Crown), name of a
couplet, I 85; III 150 n. 6.

Tajik, I 1 86 n. 2.

Takhmis, name of a verse-
form, I 92, 93; II 78 n. 3.

Tdlib (Student), II 396.

Ta^liq, a kind of handwri-
ting, I 394 n. 2; III 220 n.
2; IV 78.

Tacmiye(E,mgm atizing), 198.

TVfy (Arch), II 59 n. i, 60
n. 6, 62 n. 4, 63 n. 4. See
Taq-i Kisra.

Tdq-i muqarnes, a kind of
dome, IV 42 n. 2.

Tdqche, II 60 n. 6.

Taqdis, name of a throne,

II SIS-

Tagsim, double meaning of,

III 347 n. 5.

Tar, different meanings of,

IV 132 n. 4.

Tard u cAks (Epanodos), I
115.

Tdrikh (Chronogram), I 87,
98. See Chronogram, Oriental.

Tdrikh-i Tdmm (Perfect
Chronogram), I 98.

Tariq-i Mebde (the Outward
Track), I 52.

Tariq-i Ma^dd (the Home-
ward Track), I 52.

Tazddd (Antithesis), I 112.

Tazmin (Quotation), I 113;
II 49 n. 4.

Tebligh, a kind of Hyper-
bole, I 112 n. i.

Tedvir (Epicycle), I 45 n. i.

Tegellemek, a tailor's term,
IV 131 n. 10.

Tejdhul-i c ' Arif (Feigned
Ignorance), I 114; II 59 n. 3.

Tejelli (Epiphany), I 408
n. i.

Tejnis (Homonymy), I 116,
212; II 77 n. 3, 221 n. 5 ; III
156 n. 5, 183 n. 4.

Tekye, I 357.

Tekfur, title, II 194 n. 2.

Tekur, title, II 194 n. 2.

Tel qirmaq, double mea-
ning of, III 347 n. 4.

Telmf a rhetorical figure,
I 124.

Telmih (Allusion), I 112.

Teng (closed), meaning Sor-
rowful3, III 155 n. 5.

Ter (wet), II 101 n. 5.

Terdne, a name for the Ru-
bd"i, I 89.

Terbf, .name of a verse-
form, I 92, 93.

Ter-ddmen (wet-skirted), II
101 n. 5.

Terjf-Bcnd, name of a verse -
form, I 90, 91; III 64; V65,
75, 86 sqq.

Terjf-Khdne, metrical term,
I 90.

Terkib-Bend, name of a
verse- form, I 91, 94; III 90.

Terkib-Khdne, metrical
term, I 91.

Tersf (Beje welling), a rhe-
torical figure, I 123.

2l6

INDEX III.

Tesdis, name of a verse-
form, I 92, 94.

Teshbih (Comparison), I 1 1 1
n. i.

Teshshir, II 36 n. 2.

Te^sis, metrical term, 1/5
n. i.

Tetimme (Complement), II
396 n. i.

Tevejjuh, mystical term, I
425 n. 2.

Tevkid(Ken of Unity), 1325.

Tevjihy metrical term, 1/5
n. i.

7>z//^/(Administratorship),
II 319.

Tevriye (Amphibology), I
113; III 144. See Amphibo-
logy and ' Ihdm.

Tezkires, Turkish, I 1 39 seq.

Tezkiret-ush-Shifard (Dic-
tionary of the Poets), I 139
n. i.

Timar, a kind of fief, III
216 n. i.

Tirydq (Theriack), II 1 1 2
n. 6.

Tugh (pennant of horse-
hair), II 71 n. 3; III 17 n. i,
177 n. 3; IV 129 n. 2, 205 n. 2.

Tughrd (the Cipher of the
Sovereign), I 428 n. 3 ; II 25
n. i ; III 147 n. 5.

vJL»JLo> s^yik, IV 115 n. i.

Turbe (mausoleum), II 47.

Turki (Turkish popular bal-
lad), I 95; III 246, 3 19 seq. ;
IV 9 seq.; V 95.

Turnajilar (Crane-keepers)

II 268 n. 2.

Titti (Parrot), a title given
to elderly ladies, IV 301 n. 2.

Tuti-i Asrdr, a name of
hashish, II 340 n. i.

Tutiyd (tutty), II 49 n. 4.

Tuyugh, Tuynq, name of a
verse-form, I 90, 105,211 seq.

Tuyughdt, I 210 n. 2.

Uchmaq (Paradise), V 30.

Uchqur, IV 132 n. i, 297
n. 3.

Ulagh (Courier), II 237 n. 2.

cUlemd, the, I 31 n. i; II
21, 24; IV 350; V 20, 93 n. 6.

cUlemd, the Hierarchy of
the, II 394 sqq.

'Ulemd, official dress of the,

III 295 n. 2.

cUlemd, well-known phrase
used by the, I 346 n. 3.

^Uliim-i Kulliyye (Universal
Sciences), I 261 n. 2.

Umm-ul-Kitdb (the Mother
of the Book), I 339 n. 3. See
Mother of the Book.

Ummehdt-i Erbcfa (the Four
Mothers), I 48.

Ummeti (My Folk), III 2 1 5
n. 8.

Umiir-i Ddkhiliyya Ndziri
(Minister of the Interior), IV
326 n. i.

Umur-i Khdrijiyya Ndziri
(Minister of Foreign Affairs),

IV 325.

TECHNICAL TERMS AND ORIENTAL WORDS. 217

Umur-i Milkiyya Ndziri
(Minister of Civil Affairs), IV
325 n. i.

cUnndb (the fruit of the ju-
jube-tree), II 92 n. 2.

Urdi-bihisht, the Old Persian
month of, III 265 n. I.

^Urf, a kind of turban, III
295 n. 2.

^Ushshdq (Lovers), a name
for the Sufis, I 26 n. i.

Ustd, title, IV 302 n. 8.

Usul-i Qalem (the Bureau-
cratic style), IV 328 n. i.

Vaq^a-Nevis (Imperial An-
nalist), IV 67. See Wdqfa-
Nevis.

Vebdl (Fall), an astrological
term, I 328 n. 3,

Vehm (Fancy), IV 172 n. 3.

Vesme, a kind of ointment,
IV 101 n. 3.

Vesmelu (painted with in-
digo), III 98 n. 4.

Vezir (Minister), III 18 n. 2.

Vilayet (province), I 164.

Vujub (Necessary Existence),
I 42 n. 2.

Vujiid (Actuality), I 407,
408 n. i.

Vujiid (All-comprising Exi-
stence), I 42 n. 2.

Vujudiyye, a heretical sect,
I 406.

Wdjib-ul- Vujiid (Necessary),
I 41.

Wall, the office of, V 109
n. 7.

Wdqfa-Nevis (Imperial An-
nalist), IV 58. See Vaq'a-
Nevis.

Warsaghi, a kind of ballad,

I 1 66 n. 5.

Wdsita (Link), name of a
couplet, I 90, 91, 94.

Watan (Fatherland), V 19.
Wazc (Situation), I 41 n. 2.

Yd camu (O uncle) ,11 389 n. 2.

Yd Hu (Oh He!), IV 204
n. 3.

Yd Sin, name of a chapter
of the Koran, V 38 n. i.

Yagh qapani (Oil weigh-
house), IV 301 n. 4.

Yashmaq, a veil worn by
Turkish ladies, III 180 n. i;
IV 219 n. i, 294 n. 2.

Yawuz (Grim), title of Sul-
tan Selim I, II 257 n. i.

Yazili elma (written apples),
the, of Aspuzi, III 318 n. 4.

Yede tashi, a magic stone,

II 120 n. i.

Yel-qowan (wind-chaser),
name of a bird, IV 277 n. i.

Yenicheri (Janissary), I 179
n. i ; II 76 n. i. See Janissaries.

Yenicheri Aghast (General
of the Janissaries), II 268 n. 2.

Yeshil toz (the green poplar),

III 98 n. 4.

Yetishme, Yetishmesi ( Mayst
thou not grow up !) IV 294 n. 3.

19

218

INDEX III.

Yildiz chichegi (Star-flower),
IV 286 n. 3.

Zabtiyye Mushiri (Marshal
of Police), V 71 n. i.

Zdde, used in patronymics,
III 12 n. 2.

Zddehu ^lldh (God give him
increase!), II 312 n. 3.

Zdgh, name of a vitriolic
substance, IV 101 n. 3.

Zagharjilar (Bloodhound-
keepers), II 268 n. 2.

Zdhid (Zealot), III 67 n. 3.

Zamime (Addition), I 92.

II 369 n. 3.

Zaqqiim, name of a tree in
hell, II 369 n. 5.

Zdt-i clmdd (Many-colum-
ned), epithet of Irem, II 59 n. 6.

Zdt-ul-Matdlf , a kind of
Qasida, I 85 n. i.

Zebdn-i Hal (Mute elo-
quence), II 216 n. 2.

Zemin-i Khdver (Land of the
West), III 1 10.

Zen-biise (Lady's kiss), name
of a sweet, II 345 n. 7.

Zenji (Negro), a type of
blackness, II 214 n. 2.

Zerde, name of a dish, II
334 n. 10.

Zerrin-kuldh (golden-cap),
a name for the narcissus, II
278 n. 3.

Zevq (Taste), a mystical
term, I 326 n. 2.

Zevraq-i Sahbd (the Wine-
skiff), IV 1 06 n. 2.

Zfdmet, a kind of fief, III
216 n. i.

Zihdf, a fault in prosody,
III 14 n. 2, 53, 256.

Zi-l-Hijja, the month of,
III 41 n. 4.

Zinjir-i caddlet (the Chain
of justice), II 63 n. 4.

Zinjir-i Nushirewdn (the
Chain of Nushirewan), II 63
n. 4.

Zird^ati (husbandman), I
358 n. i.

Ziydde (Complement), I 87.

Zu *l-Faqdr, the sword of
the Caliph cAli, III 289 n. 3.

Zu ^l-Haydt (Living), III
289 n. 3.

Zu-l-Qdfiyeteyn (Double-
Rhyme), I 122.

Zu-l-Qawdfi (Poly rhyme), I
123.

Zunndr (Zone), an emblem
of infidelity, II 44 n. 4. See
Zone ; Girdle ; Cord, the Pay-
nim.

INDEX IV.

SUBJECTS.

'Abbas, enigma on, I 100
n. i.

cAbbasid Caliphs, black
standards of the, II 213 n. I.

cAbdullah, used in naming
slaves, II 93 n. 2.

Ablution, the canonical, II
218 n. 6.

Absorption in the Deity, I

S9> 63-

Acrostic, the, I 124.

Adam, worshipped by the
angels, IV 211 n. i.

Admiral, the Grand, official
dress of, III 295 n. 2.

Admiral, the Lord High,

IV 47-

Adrianople, Treaty of, IV
306.

Aetiology, II 220 n. 4, 273
n. 5, 281 n. 5. See Husn-i
Tcflil.

Ages of Man, the Seven,
I 184.

Ahmed, the Light of, III
196 n. 3.

cAjemi Oghlans, Corps of,
III 118.

Alexander's Dyke, IV 103
n. 3.

Alexander, the Mirror of,
I 284; II 339 n. 2.

"Alien3, the, I 360 n. 7.

Allah (God), I 181 n. i,
379 n. 2, 409 n. 2.

Allah, definition of, I 409
n. 2.

Almond, the, type of a
beautiful eye, II 371 n. 2.

Alms, the public, II 89
n. 7.

Aloes- wood, the best variety
of, III 32 n. 4.

Aloes-wood, perfume of, I
215 n. i.

Alphabet, the Ottoman, I
98 n. i.

Ambergris, the type of
darkness, III 32 n. 2.

Amphibology, II 87 n. 3, 108
n. i, ii4n. 9, 127 n. 4, 137 n.
i, 204 n. i, 207 n. 2. See Word-
plays, 'Ihdm, and Tevriye.

Anagram. See Qalb.

Angels, the, I 38. See Me-
lekut.

Angels, the, called Hea-
venly Birds, IV 204 n. i.

Angels, Recording, II 213
n. 7.

22O

INDEX IV.

Angora, Battle of, 250, 255,
428, 429.

Anthologies, Turkish, III
203.

Antistrophe, I 115.

Appetizers, things eaten as,

II 92 n. i, 345 n. 5.
Apples, the written, of As-

puzi, III 318 n. 4.

Aquila, constellation, IV 53
n. 2; V no n. 3.

Arc of Ascent, the. See
Qavs-i *Uruj\

Arc of Descent, the. See
Qavs-i NuzuL

Arithmetic, I 40.

Artificial School of Turkish
poets, the, III 245 sqq., 259,
278, 329.

c'Ashiq Chelebi, account of,

III 162 n. 4.

Asper, value of the, II 26
n. i.

Ass, considered undignified
to ride an, IV 277 n. 5.

Astrology, Muhammedan,
I 328 n. 3 ; II 69 n. 3, 125 n. i.

Astronomy, I 40, 41. See
cllm-i Hefet.

Astronomy, the new, IV 356
n. 3.

Athletes, Oriental, II 72 n. 4.

Atomistic Theory, the, I
67 n. i.

Attributes of Awfulness, I
66 n. 2, 171 n. 2. See Jeldl.

Attributes of Beauty, I 66
n. 2, 171 n. 2. See Jemdl.

Attributes, the Divine, I 66,
407 n. 3, 408 n. 3 and 4, 409
n. I.

Autumn, the, compared to
Zelikha, III 31 n. i.

Autumn, personified as a
rich householder, III 149 n. 3.

'Azerbayjani dialect of Tur-
kish, III 75.

Azerbayjani poems, collec-
tion of, III 1 06 n. 2.

'Azerbayjani Turkish poets,

III 1 06.

Badakhshan, rubies of, II
255 n. 4, 340 n. 2; IV 216
n. i. See Rubies of Badakhshan.

Balance, the allegorical, I
174 n. 4.

Ball, the Golden, in the
dome of S*. Sophia, II 142
n. i.

Ban, military title, II 91 n.
6; III 154 n. 7.

Band, the military, IV 205
n. 4.

Banquet, the Primal, I 23;

IV 313 n. 2. See E-lest, the
Feast of.

Barber-Books, III 248.

cBare-headedD, equivalent to
chalf-drunk3, II ill n. 4.

Bath, the Eastern, II 255
n. 6.

Baths, public, in Turkey,
IV 127 sqq., 303 n. 3.

Bath-room, windows of the,
IV 128 n. 10.

SUBJECTS.

221

Bayezfd I, date of his ac-
cession, I 225 n. i.

Bayram Festival, I 84; III
109 n. 2, 287 n. i, 310 n. 4;
IV 167 n. 4, 299 n. 5.

Beads, what Moslems say
when they tell their, II 244
n. 2.

Beaker, the, conceived as a
magician, II 341 n. 8.

Bear, the Great, III 17 n. 2.

cBear in one's hand' = cmake
much of3, II 340 n. 7.

Beard, shaving of the, V
25 n. i.

Beard, wearing of the, IV
321 n. 2.

Beauty, Absolute, I i6seq.,
59 seq.

Beauty, the Celestial, III 64
n. 2, 65 n. i and 3, 66 n. 2.

Beauty, the diwan of = a
fair face, IV 316 n. 3.

Beauty, the walk of a, com-
pared to that of a partridge,
IV 217 n. 4.

Bed, nine mattresses of the,
compared to the nine Ptole-
maic spheres, III 58 n. 2.

Beds, Eastern, III 58 n. i.

Beggars, compared to ba-
thers, III 56 n. 4.

Beggars, phrase used in re-
fusing alms to, II 87 n. 6.

Begging-bowl, the, IV 173
n. 2.

Being, Absolute or Neces-
sary, I 15 sqq., 41, 42 n. 2.

Being, Contingent or Possi-
ble, I 18, 41, 42 n. 2.

Bells, horns, or gongs, sound-
ed to warn travellers that
the caravan is about to start,

III ii n. 3.

Beloved, the, addressed as
a physician, III 168 n. 2.

Beloved, the, compared to
a falcon, III 281 n. 5.

Beloved, the, compared to
an idol, I 218 n. i.

Beloved, the, compared to
a lamp, III 308 n. 6.

Beloved, the, compared to
a sapling, IV 46 n. 2.

Beloved, the, compared to
a Turk, I 214 n. 6.

Beloved, the, first described
as golden-haired by Nedim,

IV 46 n. i.

Beloved, the, generally de-
scribed as black-haired, IV 46
n. i.

Beloved, the, in mysticism,
I 21 seq.

Beloved, the, a personifica-
tion of the Ideal, II 316
n. 5.

Beloved, the dog of the, II
247 n. 4, 362 n. 9.

Beloved of God, the, title
of Muhammed, II 217 n. 5.

Beyram, Festival of. See
Bayram.

Bibliomancy, 1149, I98n. i.

Bird language, IV 239 n. 2.

Biting upon the finger, an

222

INDEX IV.

expression of bewilderment, I

331 n- i-

Black Stone, the, I 38.

Blackness, the Most Great.
See Sewdd-i Aczam.

Blackness of face, typifying
disgrace, IV 72 n. 6.

Blood, to take blood upon
one's neck, IV 262 n. 5.

Blue and green, regarded as
shades of one colour, I 151
n. 3 ; II 112 n. 7; III 31 n.
6, 98 n. 4.

Body, the, compared to a
cage, I 190 n. 4.

Body, definition of, I 4$n. 3.

Books, the four, I 375 n. 2.

Books, want of reverence
for, II 355 n. 2.

Bosom, the, compared to a
sepulchre, IV 171 n. 2.

Bowl, the Elder of the, IV
205 n. i.

Brazil-wood, II 213 n. 2,
254 n. 8.

Bread and salt rights, II
315 n. 6.

Breath of God, the, title of
Jesus, III 214 n. 3.

Breath, holding of the, prac-
tised by dervishes, III 240 n. 3.

Breezes playing on water,
likened to chains, II 242 n. 4.

Bride, the Spheral = the
sky, II 60 n. 6.

Brides, the faces of, orna-
mented with gilt spangles, III
3i "• 3-

Bridge, the, of Hell, I 174
n. 2. See Sirat.

Bridle-fere, IV 49 n. I.

Brocade, Venetian, II 255
n. 2.

Bud, a, compared to a go-
blet, IV 334 n. i.

Bull, the, in Muhammedan
cosmogony, I 39.

Burning Bush, the miracle
of the, IV 104 n. i ; V 94
n. 7.

Buttons, alluding to a lady's
breasts, III 97 n. 2.

Cadi, the office of, II 394

seq-, 397 sqq-

Cadiasker, the office of, II
24 n. 3. See Qdzi-^Asker.

Caiques, the public, IV 44
n. 3.

Calf, the golden, V 89 n. i.

Caliphs, the Orthodox. See
Khulefd-yi Rdshidin.

Camels, unruly, II lion. 4.

Camphor, the type of any-
thing white, III 16 n. 7, 32 n. 2.

Canaan, the Moon of, IV
265 n. 2.

Canopy surmounting the
Sultan's throne, III 309 n. 6.

Caravan, the, of human in-
dividuals, I 193 n. i.

Caravanseray, I 193 n. I.

Carlowitz, the Peace of, III

332.

Carnelians of Yemen, II 89
n. 2 and 3; IV 216 n. i.

SUBJECTS.

223

Categories, the Ten, 141 n.
2. See Maquldt-i *Ashere.

Cause, the First, I 40 n. i.
See Mebde-i EvveL

Censer, the, used at wine-
feasts, II 338 n. 3.

Censor, the, a type of con-
ventionality, I 360 n. i.

Cercis Siliquastrum, III 30
n. 3.

Chaghatay dialect, the, V
79. See Jaghatay.

Chapter of Light, the, II

334-

Cheek, the (mystical term),
I 23.

Cheek, the, compared to a
rose, III 197 n. 3.

Cheeks, of a beauty, com-
pared to a garden, II 35 n. 6,
298 n. 2.

Cheeks, the lustre of, com-
pared to pomegranate-blos-
som, III 16 n. 3.

Chess, III 176 n. 2, 249
n. i.

Child of the grape, the, IV
43 n. i.

Children, querulous, threat
sometimes used towards, IV
169 n. i.

Chin, of a beauty, compa-
red to an apple or orange, II
122 n. 2; IV 25 n. 3.

Chin, the well of the, IV
26 n. i.

China, the land of fragrance,
IV 44 n. i.

China, the native land of
musk, II 65 n. 6, 112 n. 4.

China, use of, in Turkish
poetry, II 313 n. 5.

cChineseD = artistically be-
autiful, II 383 n. i.

Chinese Idol, term applied
to a beautiful person, III 185
n. 2.

Chosroes (title), III 139 n.
I, 148 n. 6; IV ii2n. 4. See
KhiLsraw; Khusrev ; and Kisrd.

Christian pictures and ima-
ges, III 65 n. 3.

Christians, the Eastern, II
197 n. i.

Chronograms, English, IV
273 n. i,

Chronograms, Oriental, 1 87,
98; II 99, 265 n. i; III 39,
41, 85 seq., no, 126 n. 2,
235, 295 n. 3, 299; IV 90,
108 seq., 159, 175 n. 2, 179
n. 2, 181 n. i, 211 n. 3, 224,
233, 246, 256, n. i, 258, 265
sqq., 275 n. i.

Churchill affair, the, IV 325
seq., 328.

Circassian, the typical, IV
41 n. 4.

Circle of Existence, the, 152,
5 3 n. i . See Deverdn-i Vujud.

Civilians, arms seldom car-
ried by, IV 322 n. i.

Climates, the Seven, I 47
n. i, 289 n. 3; III 9 n. i.

Clouds, compared to women
mourning the dead, II 3 14 n. 3.

224

INDEX IV.

Coaches, reserved for wo-
men, IV 298 n. i.

Cock's eye, a term applied
to red wine, IV 51 n. i.

Coinage, the Ottoman, I
262 n. 2.

Coins, the first Ottoman
gold, II 26 n. 2.

Coins, scattered among the
people on festival days, II
113 n. 9.

College for Muslim Ladies,

IV 349-

Collyrium, II 49 n. 4; IV
66 n. i.

Comb, the, use of in poetry,
III 157 n. 5, 269 n. i.

Concubines in Muhamme-
dan countries, III 333 n. i.

Confession of Faith, the
Muslim, II 218 n. 4.

Conscience, the eye of, III
323 n. i.

Conqueror, the, surname of
Mehemmed II, II 22.

Constantinople, the capture
of, I 406.

Constantinople, the names
of, III 214 n. i.

Coolness of the eye, a term
of endearment. See Qurret-
ul-^Ayn.

Coolness of the eye =. tran-
quillity, III 177 n. 5.

Copernican System, the, I
43 n. i.

Cord, the paynim, IV 71
n. i. See Zunndr and Girdle.

Card of Unity, the, IV 71
n. i.

Cosmogony, Muhammedan,

I 34 sqq.

cCotton hands3, IV 300 n. i.

Cotton-wool, put in the
mouth of a corpse, II 216 n. 4.

Couplet. See Beyt.

Crane-eye, epithet of wine,
IV 148 n. 2.

Crow, the, a bird of ill omen,

II 214 n. 3. See Ghurdb-ul-
Beyn.

Crow, black, typifying
night, II 115 n, 3.

Crucifixion of Jesus, the,
Muhammedan belief concer-
ning, I 233 n. 3.

Crystal, epithet applied to
a clear white skin, I 330 n. 6.

Culture, Eastern and Wes-
tern, in the Middle Ages, I 444
sqq.

cCup-bearerD •=. the author's
poetic genius, II 338 n. i. See
Sdqi.

Cup-bearer, the ideal, IV
340 n. 3.

Curl, of a beauty, compared
to a hyacinth, I 296 n. 2.

Curl, of a beauty, compa-
red to a snake, I 294 n. 7,
330 n. 3; II 36 n. i.

Curls, of a beauty, compa-
red to chains, I 330 n. 5.

Curls, of a beauty, compared
to the wards of a key, II
323 n. 2.

SUBJECTS.

225

Curtains, Eastern, I 330 n. 7.

Cypress, the, called cfreeD,
II 208 n. 8.

Cypress, type of a graceful
figure, I 331 n. 7; II 64 n.
4, 101 n. 3, 361 n. 4.

Cypress, type of a noble
man, II 246 n. 6.

Dagger of the beloved, the,
IV 356 n. 2.

Daggers, worn by Turkish
ladies, IV 356 n. 2.

Damascening of sword-
blades, IV 101 n. 3.

Dancing, Eastern, IV 126
n. 4.

Dancing-boys, IV 235 seq.

Dancing-girls, II 113 n. 2.

Dancing-girls, Greek, IV 289
n. i.

Daughter of the Grape, the,
IV 113 n. i. SeecChildofthe
grape3 and dukhter-i rez.

Daughter of the Vine, the
eyes of the, IV 168 n. 3.

Dawn, the breath of, II 68
n. 6.

Dawn, the shaft or column
of, IV 40 n. 3.

Dazzling Darkness (Sufi
phrase), I 66 n. i. See Light,
the blackest.

Dead, examination of the,
IV 297 n. 2.

Decarchy, the West-Turk-
ish, I 11, 141, 178 n. i, 249.

Demons, the, said to have

been created from fire, IV 202
n. i.

Deri, dialect of Persian, IV
258.

Dervish orders, the, I 25,
146, 149, 151, 179 n. i, 195
n. 3.

Dervishes, dancing, I 146
n. 3; IV 83, 203. See Semdc.

Dervishes, phraseology of,
III 231 n. 2.

Dervishes, a practice of, in
ecstatic trance, II 382 n. 2.

Dewdrops conceived as sil-
ver studs, II 277 n. 2.

Dimple, the, on the chin of
a beauty, conceived as a pit,
II 126 n. 4, 223 n. 3.

Directions, the Six, I 425
n. 4; III 46 n. i.

Dishes, Eastern, glossary of,

II 335 "• 7-

Divan, the, II 24.

Divination, I 58 n. i, 166
n. 3. See Fdlji.

Doctors, Eastern, IV 101
n. 2.

Dog, a, popularly called
fitne, I 257 n. 3.

Dogs frequenting the belo-
ved's ward, II 315 n. 5.

Domes, raised over the
tombs of saints, III 93 n. 2.

Donkeys, Turkish proverb
concerning, V 37 n. i.

Down (khatt), double mea-
ning of, II 89 n. 5; IV 104
n. 2. See Khatt.

226

INDEX IV.

Down, on the cheek, com-
pared to the nap on satin, IV
133 n. 4.

Down on the face, compa-
red to a turquoise, II 372 n. 3.

Down on the face, compa-
red to writing, II 67 n. 6,
89 n. 5.

Dowry, the, in Muhamme-
dan law, IV 188 n. i.

Drama, the Ottoman, V 14
seq.

Dreams, I 57 n. i. See
*Ilm-i Tcfbir.

Drinking-vessels, shaped
like the crescent moon, II 338
n. 2.

Drunkenness, (mystical
term), I 364 n. 4.

Drunkenness, four degrees
of, II 329 n. i.

Dulcimer, the, compared to
a mistar, II 342 n. 6.

Dust on the heart = chag-
rin, II 243 n. 7.

Eagle, the, trained for the
chase, II 115 n. 4.

Ear of the mandoline — peg,
III 347 n. 3.

Ears of the lute, the, III
290 n. i.

Ear-shell, the, III 99 n. 2.

Earths, the Seven, I 38, 399.

East-Turkish dialects, I 4
n. i.

Ecstasy, I 59. See HdL

Eggs, red, IV 241 n. 3.

Eglantine, the, usually as-
sociated with the idea of white-
ness, II 222 n. i.

Egypt, the tribute of, I
262 n. i.

Eight, Court of the, III 172.
See Sahn and Sahn-i Semdn.

Elder of the Magians, the,

III 232 n. 4, 269 n. 4.
Elements, the four, I 46,

48, 187 n. 2.

Elif, the letter, type of a
slight and erect figure, II 192
n. i.

Elixir, II 49 n. 2,

Emanation, the doctrine of,
I 42, 60.

Empyrean, the, III 55 n. 3,
310 n. 3; IV 100 n. 2, 136
n. i. See cArsh.

English, used as an epithet
in Turkish poetry, IV 1 13 n. 2.

English, the, reckoned ex-
perts in the use of fire-arms,

IV 146 n. 3.

English women, description
of, IV 241.

Enigmas, I 100. See Lughaz
and Mifammd.

Epanadiplosis. See Redd-ul-
cAjzi ^ale-s-Sadr.

Epanastrophe. See Icdde.

Equivoque, IV 332 n. 2.
See 'I ham ; Jinds ; Tejnis ;
and Word-plays.

Eternal youths, I 37. See
Ghilmdn.

Ethics. See cllm-i Akhldq.

SUBJECTS.

227

Eunuch, the chief, official
dress of, III 295 n. 2.

Euphuism, Art of, I in
sqq. See ^Ilm-i Bedf.

Evil, the mystery of, I 18.

Execution, barbarous Per-
sian mode of, II 279 n. 7.

Existence, the Circle of, I
52 seq.

Eye, the arrow of the, I
214 n. 5.

Eye, of a beauty, conceived
as restless, I 216 n. i.

Eye, of a beauty, compa-
red to a witch, I 295 n. 4.

Eye, of a beauty, compared
to a narcissus, I 296 n. 3.

Eye, of a beauty, described
as cdrunken3 or Sleeping3, II
301 n. 2.

Eye, of the beloved, com-
pared to Mars, II 373 n. 3.

Eye of Certainty, the, I 328
n. i, 425 n. 4. See ^Ayn-i
Yaqin.

Eye, the, compared to a
mirror, II 273 n. 5.

Eye, coolness of the — tran-
quillity, III 177 n. 5.

Eye, the evil, II 274 n. 6 ; III
168 n. 3 ; IV 64 n. 4, 295 n. 4.

Eye, the house of the, II

359 "• 4-

Eye of understanding, the,
I 160 n. 5.

Eyebrow, the, compared to
a bow, I 214 n. 5; II 64 n.
3; III 98 n. 3 and 4.

Eyebrow, the, compared to
a crescent moon, III 308 n. 2.

Eyebrow, the, compared to
a prayer-niche (mihrdb), I 361
n. 3 and 4.

Eyebrow, the, compared to
a scimitar, III 324 n. 4.

Eyebrows, compared to brid-
ges, II 360 n. 7.

Eyebrows, compared to a
pavilion, II 373 n. 4.

Eyebrows, compared to
tents, II 67 n. 2.

Eyelashes, compared to ar-
rows, II 279 n. i.

Eyelashes, compared to
ranks of spearmen, II 361 n. i.

Eyes, of a beauty, compa-
red to Turks, I 214 n. 6.

Eyes, the light of the, a
term of endearment, III 177
n. 4.

Fables, composed by
Shinasi, V 33 seq.

Face, of a beauty, compa-
red to a lovely day, II 69
n. i.

Face, of a beauty, compa-
red to a moon, II 69 n. 3;
IV 219 n. i.

Face, of the beloved, com-
pared to the sun, II 69 n. 6,

! n. i.

Face, blackness of, II 213
n. 9, 249 n. 10.

Face, a sallow, compared to
a gilt plate, II 69 n. 5.

228

INDEX IV.

Face, a sallow, compared
to a lotus II 360 n. 5.

Falcon, a habit of the, II
279 n. 3.

Fantasy, the, II 36 n. 7,
302 n. i ; II 362 n. 4. See
Khaydl.

Fate, the, of every man
written on his skull, 1191 n. i.

Fawn, image for a grace-
ful beauty, II 62 n. 2.

Felt, worn by the poor,
IV 133 n. 6.

Feudal system, the Otto-
man, III 216 n. I.

Figures (rhetorical), I 1 1 1
sqq.

Finger-counting (native
Turkish syllabic metres), V 79.
See Parmaq hisdbi.

Fire, the sphere of, II 315
n. i, 316 n. 2.

Fire, symbolic meaning of,

I 171 n. 2; V 94 n. 7.
Fish, the, in Muhammedan

cosmogony, I 39; 1111411.7.
Fishes, rings of silver fas-
tened through the noses of,

II 242 n. i.

Flax, cloth of, supposed to
go into shreds when exposed
to moonlight, IV 117 n. i.

Florin, the Ottoman, II 26
n. 3.

Flowers, wet red, compa-
red to drops of blood, II 240
n. i.

Flute, the, sacred instrument

of the Mevlevi dervishes I,
425 n. 5. See Ney.

Flute, finger of the, III 36
n. 2.

Flute, the wail of the, III
92 n. i, 157 n. 4.

Flytings, IV 248.

Folds, the Seven, I 195 n. i.

Footprint, a, compared to
a prayer-niche, II 35 n. 2.

Form, I 45 seq. See Suret.

Fountain, the jet of a, com-
pared to a lasso, III 346 n. 4.

Fountain of Life, the, I 219
n. 3, 281 sqq. See Life, the
Water of.

Friend, the = God, I 173
n. 2.

Funeral prayers, II 261 n. 2.

Furniture, of an old-fashion-
ed Turkish room, III 189 n. 2.

Fuzuli's Turkish, peculiari-
ties of, III 76 n. i.

Games of children in the
East, IV 116 n. i, 277 n. 4,
320 n. i,

Games, military, of the
Turks, IV 28 n. i.

Garden, the, red with tulips,
compared to a sea of blood,
III 267 n. i.

Gems and metals believed to
ripen in mines, III 46 n. 2.

Generation, meaning of, I
47 n. 2.

Genies confined in bottles,
II 331 n. 4.

SUBJECTS.

229

Geography, Muhammedan,

I 47 n. i.

Geometry, I 40. See ^Ilm-i
Hendese.

Ghazel, the, I 80, 102, 144.

Ghazels, introduced into the
mesnevi, I 309.

Ghazels, introduced into
qasidas, III 149 n. 8.

Ghost, the Holy, III 308 n. 6.

Gipsy wedding customs, IV
227.

Girdle, the, worn by Chris-
tians and pagans in the East,

II 44 n. 4. See Zunndr and
Cord, the paynim.

Glances, compared to ar-
rows, I 64 n. 3; III 98 n. 3.

God, the fourteen letters
of, I 340.

God, the Most Great Name
of, I 379 n. 2. See Ism-i Aczam.

God, the thirty-two words
of, I 368 n. i.

Godhead, the Effulgence of
the, I 66, 327 n. i, 377 n. i.

Good, Absolute, I 16 sqq.

Grapes, a bunch of, com-
pared to the Pleiades, III 287
n. 4.

Greek girls, the gait of, IV
240 n. 3.

Greek in Persian characters,
I 152.

Greek pronunciation of
Turkish, IV 239 n. i.

Greek women, description
of the, IV 238 sqq.

Green, the sacred colour,
II 239 n. 2.

Habitable Quarter, the, III
139 n. 2. See Rutf-i Meskiin.

Hail-stones, compared to
cannon-balls, II 239 n. 4.

Hail-stones, compared to
glass balls, II 243 n. 2.

Hair, of the beauty, regar-
ded as a dragon, II I2on. 7.

Hair of the beloved, scen-
ted with ambergris, II 35 n. 5.

Hair, black locks of, com-
pared to snakes or scorpions,
IV 155 n. 2.

Hair, compared to the ba-
sil, I 294 n. 6.

Hair, compared to clouds,

II 88 n. i.

Hair, compared to a snare,
I 385 n. i; III 168 n. 6.

Hair, compared to the vio-
let, II 89 n. 4.

Hand = leaf, II 113 n 7;

III 158 n. 2.

Hand-mill, the Eastern, II
245 n. 3.

Harem dialect, poems in
the, IV 283 sqq.

Hare's sleep, II 201 n. 2.

Harp, the Eastern, II 342
n. 3, 372 n. 2.

Head = selfhood, I 163
n. 2.

Head-bounden = bound to
obey, IV 262 n. 4.

Headdresses, extravagant,

230

INDEX IV.

worn by English ladies, IV
242 n. i.

Headlessness, mystical term,

I 163 n. 2.

Heads, of lovers, compared
to cups spun by a juggler, II
38 n. 4.

Heart, of the beauty, com-
pared to a stone, I 214 n. 4.

Heart, of the lover, com-
pared to a glass or crystal
vial, I 214 n. 4; II 66 n. i.

Heart, of the lover, com-
pared to a piece of roast meat,

II 37 n. 2.

Heart, the compared to a
flint, II 360 n. 4.

Heart, the, compared to a
mirror, II 250 n. 3, 332 n. 3,
372 n. i.

Hearts, of lovers, conceived
as hanging from a beauty's
tresses, II 120 n. 7.

Heat and cold = all things,
IV 200 n. i.

Heavens, the Seven, I 37,

399-

Hells, the Seven, I 399.

Henna, used as a dye, III
31 n. 5, 98 n. i.

Henna night, IV 290 n. 3.

Hindu, type of blackness,
II 214 n. 2.

Hips, the, of a girl, compa-
red to a mountain, IV 27 n. i.

Holy men, a lamp lit over
the graves of, IV 205 n. 3.
See Saints, the tombs of the.

Holy men, pilgrimage to
the tombs of, I 180 n. 2. See
Saints, the tombs of the.

Holy Spirit, the, a title of
Gabriel, II 217 n. 4.

Homonymy. See Jinds and
Tejnis.

Honey, popularly regarded
as a universal panacea, II 65
n. 4.

Hoopoe, the, II 386 n. 5.

Houris, the, I 37 n. I.

Humour in Turkish poetry,
IV 15 seq.

Humours, the four, I 301
n. i ; II 65 n. 2, 329 n. i.
See Akhldt-i erbcfa.

Huseyn, son of cAli, elegies
on, IV 350.

Hyacinth, the, a type of
luxuriant locks, III 153 n. 6,
156 n. i.

Hyperbole, I 112.

Ideas, the Platonic, III 114
n. i. See Acydn-i Sdbita.

Idioms, Persian, II 246 n.
i, 270, 272 n. i.

Idol, name for a beauty, I
218 n. i; II 44 n. 2; III 185
n. 2, 265 n. 7; IV 171 n. i.
See Sanem.

Idol, a type of false reli-
gions, I 170 n. i.

Idol, Chinese, name for a
beauty, II 313 n. 5/31411. I.

Immortality of the Soul,
the, I 52.

SUBJECTS.

231

Incense, burned in the in-
vocation of spirits, III 179 n. I.
Infidel, name for a beauty,

II 44 n. 3. See Paynim and
Kafir.

Ink, Eastern, IV 318 n. 3.

Inscriptions, the Achaeme-
nian, III 310 n. 5.

Insomnia, remedy for, II
204 n. 8.

Intelligence, the Primal, I
188 n. 4; III 129 n. 2. See
^Aql-i Evvel.

Intelligence, the Universal,
I 42, 60.

Intelligences, of the nine
Spheres, the, I 44.

Intimacy, mystical term, I
151 n. 2.

Islam, less rigid than is gen-
erally supposed, I 24.

Istambol, derivation of, III
280 n. 2.

Istambol, the fawns of IV,
138 n. i.

Jaghatay dialect of Turkish,

I 72, 127; II 10; III 75, 76.
See Chaghatay.

Jami, derivation of his name,

III 156 n. 5.

Janissaries, the, I 179 n. i ;

II 228, 248, 249 n. 3, 257,
266, 268; III 185 n. 5, 206,
319; IV 248 n. i. ^Qejanizari.

Jasmine-breast, term for a
beauty, I 331 n. 2.

Jemshid, the cup of, II 71

n. i, 90 n. 4, 221 n. 6, 339
n. 4, 392; III 129 n. i, 220
n. i ; IV 148 n. i.

Jesus, the life-giving breath
of, II 1 20 n. 6.

Jewellers = dealers in
beautiful fancies, III 308 n. 3.

Jonquil, flower of the, com-
pared to a golden bowl, III
282 n. 2.

Joseph, the type of youth-
ful beauty, III 179 n. 3.

Joseph, the shirt of, III
287 n. 3.

Joseph and Zelikha, the ro-
mance of, IV 28.

Joseph and Zelikha, poems
on the subject of, II 148 n. 2.

Journey, the homeward,
mystical term, I 52, 53 n. i.

Judas-tree, the, III 30 n. 3,
152 n. 5; IV 348 n. 2. See
Erghavdn.

Judgment, the Day of, IV
209 n. 3, 2ii n. 2.

Jug, an earthenware, used
as a target, V 43 n. i.

Jujube-tree (zizyphus), the,
II 92 n. 2.

Juniper, the, III 30 n. 4.

Jurisprudence. See ''Ilm-i
Fiqh.

Jurist, the, a type of con-
ventional respectability, III
67 n. 5.

Kacba, circumambulation of
the, I 243 n. 3.

232

INDEX IV.

Kacba, the Heavenly, II 59
n. 3, 61 n. 2.

Kacba, the Lord of the, II
320 n. 3.

Kebabs, cooking of, II 37
n. 2.

Kerbela, the Martyrs of,
Elegies on, IV 350.

Keys, Eastern, II 323 n. 5.

Khalveti order of dervishes,
I 232 n. 2; II 148 n. 2, 213
n. 4, 374; III 108, 3.12.

Khoten, the deer of, III
301 n. 2.

Kingdom, the Fair = Per-
sia, III 207.

Kiss, a, compared to a peach,
III 58 n. 3. See Peach and
Sheftdlii.

Koran, the first revelation
of the, II 219 n. 5.

Koran, the Fourteen letters
of the, I 340 n. 3.

Koran, sanctity of the, IV
319 n. 4.

Lasso, the, a weapon of the
Persian heroic age, II 1 14 n. 6.

Lawsonia inermis (henna),
III 98 n. i.

Leather, a piece of, used as
a chess-board, III 176 n. 2.

Leaves, yellow, compared to
gold fish, III 31 n. 2.

Leaves, yellow, compared
to meteors, III 31 n. 7.

Leonine verse, III 264. See
Musemmat.

Letters, Arabic, metaphors
derived from, II 373 n. 2 ; III
1 68 n. 7; IV 67 n. 5.

Letters, the shape of, word-
plays on, II 373 n. 2; III 320
n. 2.

Letters of God, the Four-
teen, I 340.

Leviathan, I 39 n. i.

Leyla, a type of the Di-
vine Beauty, III 65 n. i.

Leyla and Mejnun, poems
on the subject of, II 172.

Library, the first private,
among the Ottomans, II 31.

Licences, metrical, IV 184.

Life, the Water of, III 168
n. 4, 198 n. 2, 209 n. i ; IV
45 n. i, in n. 6, 317 n. i.
See Fountain of Life, the.

Life, the Water of = gentle
speech, etc., Ill 321 n. 4.

Life of me, term of endear-
ment, IV 238 n. 2.

Light, the blackest, III 272
n. 2. See Dazzling Darkness.

Light, mystical meaning of,
V 94 n. 7.

Light, symbolic meaning of,
I 171 n. 2.

Light of Ahmed. See Mu-
hammed, Light of.

Light of Muhammed, the,
I 34, 68. See Muhammed,
Light of.

Light of my eyes, a term
of endearment, IV 172 n. 6.

Lily, the leaf of the, com-

SUBJECTS.

233

pared to a sword, II 239
n. 3.

Lily, the tongue of the, III
112 n. 3.

Lily, the tongues of the =
petals, II 361 n. 9.

Lines and Curves = letters,

I 166 n. 4.

Lion, the Persian, III 289
n. 3.

Lip, of a beauty, compared
to a rose-bud, IV 65 n. i.

Lip, the, compared to a
ruby, II 372 n. 3.

Lips, red, described as pearl-
bestrewing rubies, III 285 n. 3.

Liver, the, believed to con-
sist of solid blood, II 359 n.
3; III 92 n. 3.

Liver, the, the seat of pas-
sion, I 294 n. 3; II 35 n. i.

Locks, of a beauty, com-
pared to a snare, I 360 n. 2.

Locks, of a beauty, dark
and sweet-scented, II 64 n. 6.

Locks, of the beloved, com-
pared to a girdle, II 44 n. 4,
66 n. 6.

Locks, of the beloved, com-
pared to ornamental crucifixes,

II 283 n. i.

Locks, of the beloved, com-
pared to a snake or dragon,
II 87 n. 4.

Locks, black, of a beauty
compared to charcoal, I 215
n. i.

Locks, sweet-scented, com-

pared to the violet and hya-
cinth, II 345 n. 2.

Logic, I 40 n. 4. See cllm-i
Mantiq.

Logos, the, I 42 n. i, 158
n. i, 374 n. 2; IV 187 seq.,
199. See cAql-i Evv'el.

Lote-tree, the celestial, I
35. See Sidret-ul-Muntehd.

Love, in Sufiism, I 20 sqq.,

63-

Love, in Turkish poetry,

111-83 sqq.

Love, Platonic or masculine,

I 64; II 380; III 122 sqq.;
IV 230 seq. See Misogyny.

Love, Typal and Real, I 21 ;

II 86 n. i; III 174 n. 2. See
cAshq-i haqiqi; ^Ashq-imejdzi.

Love, the man of, I 222 n.
4, 247 n. 4.

Loved One, the = God, I
173 n. i.

Love-letter compared to a
carrier-pigeon, II 121 n. 4.

Lover, the, in Sufiism, I 22,
23, 160 n. 2, 162 n. i, 173 n. 5.

Lover, the wasted form of
the, compared to a shadow,
II 212 n. 3.

Lute, the ears of the, II 86
n. 2.

Macrocosm, the, I 62, 63 n.
i, 187.

Mad, mystical term, I 159
n. 2, 192 n. i.

Madmen, chained in the
21

3 24

INDEX IV.

East, I 330 n. 5, 360 n. 8; II
222 n. 5.

cMagianD, use of, in Persian
and Turkish poetry, III 232
n. 4.

Magic, Muhammedan, III
175 n. i.

Magic lantern, the. See Fd-
nus-i KhaydL

Magic rite, a, practised by
the Tartars, II 120 n. i.

Man, the Microcosm, I 194
n. i, 366 n. 7 and 8.

Man, the Perfect, II 284 n.
3. See Insdn-i KdmiL

Mandoline, ears of the, II
342 n. 4.

Mantles, trimmed with
squirrel-fur, IV 355 n. i.

Market, a chotD or cwarmD,
III 67 n. 4.

Marriages, Muslim, IV 1 14
n. 4.

Mars, the Sphere of, II 373
n. 3.

Mastic, proverbial phrase in
connection with, IV 38 n. i.
See Saqiz.

Mathematics, I 40 n. 3.

Matter, I 45 seq.

Meat, pieces of, compared
to prayer-rugs, II 335 n. i.

Mejniin, Arabic poems as-
cribed to, II 178 n. i.

Mekka pilgrims, the sandal
worn by the, IV 263 n. i.

Melancholia, II 65 n. 2. See
Sevdd.

Mercury, the planet, III 147
n. 4.

Mercury, the Sphere of, II
in n. i.

Mercy to the Worlds, title
of Muhammed, II 217 n. 2.

Mermaid, the, V 40 n. I.

Metal, a thin leaf of, placed
beneath precious stones, IV
286 n. 2.

Metaphysic, I 40 n. 3.

Metaphysical poets, the
English, I 28 n. i.

Metonymy, I in n. i. See
Kindye,

Metres, used in Ottoman
poetry, I 107 sqq.

Mevlevi costume, the, 1423.

Mevlevi orchestra, the, IV
176 n. i.

Mevlevi order of dervishes,
the, I 146, 149, 151, 195 n.

3, 421, 422; II 356 n. i; III
61 n. 3, 186, 211, 219, 292,
297, 312; IV 80, 83, 124 n.

4, 125 n. i. 137 n. i, 159, 175
n. i, 176 n. 3, 177 sqq., 203,
207, 212, 320 n. 3, 337.

Mevlevi poets, I 411, 422
sqq.

Mevlevi poets, biographical
work on the, IV 197.

Microcosm, the, I 62, 63 n.
i,. 66, 187, 194 n. i.

Mine, the, a type of gene-
rous wealth, III 149 n. 2.

Miracles. See Saints ; Moon,
splitting of the.

SUBJECTS.

235

Mirror, the magic, of Alexan-
der the Great, III 324 n. 2.

Mirrors, metallic, III 189 n.
4; IV 127 n. 3.

Mirrors = phenomena, III
316 n. 2.

Misogyny, III 42, 85, 179
sqq., 238 seq., 284. See Love,
Platonic.

Mohacz, Battle of, II 358
n. 2.

Mole, the, regarded as a
beauty, II 279 n. 6, 286 n. I.

Mole, of a beauty, compa-
red to a grain in a snare, I
360 n. 2; III 168 n. 6.

Mole, of a beauty, compa-
red to her Indian slave, I 214
n. 6.

Mole, a black, compared to
a pepper-corn, IV 169 n. i.

Mollas, the, ignorance of, II
386 n. 2.

Money, given to the bearer
of good news, III 283 n. 2.

Mongols, sack of Baghdad
by the, IV 42 n. 3.

Moon, the, compared to the
white forehead of the beloved,
III 157 n. 3.

Moon, 28 mansions of the,
II 360 n. 8; IV 349 n. I.

Moon, name for a beauty,
I 328 n. 2; II 119 n. i.

Moon, the new, compared
to a skiff, II 360 n. 9.

Moon, the cpalm3 of the, III
55 n. 2.

Moon, personification of the,
III 147 n. 4.

Moon, splitting of the, I
374 n. 3; III 55 n. 2.

Moonlight, exposure to, in-
jurious, IV 125 n. 2.

Moonlight ghazel, the, by
Beh'gh, IV 119, 124.

Moth, symbol of the per-
fect lover, II 55 n. 4, 280 n.
4; IV 100 n. i.

Moth and Taper, IV 64 n. 3.

Mother of the Book, I 339,
374. See Umm-ul-Kitdb.

Mother of the world, a name
of Cairo, IV 93 n. i.

Mothers, the four, I 48.

Mouth, of a beauty, com-
pared to an atom, I 21711. 5.

Mouth, of a beauty, com-
pared to a ruby casket, I 294
n. 5 ; IV 168 n. 4.

Mouth, of the beloved, com-
pared to the Fountain of Life,
I 219 n. 3; II 121 n. 3, 126
n. i, 298 n. 2.

Mouth, of the beloved, com-
pared to a rosebud, II 281 n.
4; IV 155 n. i.

Mouth, smallness of the, a
charm of the conventional
beauty, I 217 n. 5, 295 n. 2;
III 149 n. 9.

Movement, kinds of, I 45
n. 2.

Muhammed, the Ascension
of, I 236, 366 n. 2; II 57 n.
4, 150. See Mfrdj.

236

INDEX IV.

Muhammed, the body of,
supposed to cast no shadow,
III 54 n. 3; IV 210 n. 3.

Muhammed, date of his
birth, I 237 n. i.

Muhammed, Light of, I 34,
68, 236, 240, 247 n. 3, 399,
410; II 239 n. i; III 54 n. 3,
196 n. 3; IV 313 n. I.

Murad, the name of, III 177
n. 8.

Murad III and his sons, elegy
on, by Nevci, III 175 sqq.

Music, I 40.

Musk, how obtained, I 294
n. 4.

Musk, where procured, III
157 n. i.

Musk, parcels of, wrapped
in red silk, II 68 n. 2; III
156 n. 3.

Musk, the usual simile for
hair, II 67 n. 6.

Musk-pod, the, II 112 n. 4.

Musky = dark-coloured, IV
127 n. 6.

Mysticism. See Sufiism.

Mysticism in Turkish poetry,
III 311. See Sufiism.

Mystics, famous sayings of
the, I 21, 187 n. 3, 192 n.
3, 369 n. i; IV 102 n. i, 123
n. i, 150 n. 2, 158 n. i, 167
n. 6, 210 n. 3.

Nakhsheb, the Moon of, IV
265 n. 3.

Name, the Most Great, I 379

n. 2 ; III 56 n. 6 ; IV 1 1 1 n. 3. See
God, the Most Great Name
of, and Ism-i A^zam.

Names, the Most Comely,
III 114 n. i, 192 n. i.

Names of God, the, I 61,
172 n. 3, 407 n. 3, 408 n. 3,
409 n. I, 410 n. i; III 315
n. i.

Narcissus = eye, I 360 n.
3; II 101 n. 2; III 321 n. 3.

Narcissus, the, described as
languishing, I 364 n. 6.

Narcissus, the, called gol-
den-cap3, II 278 n. 3.

Narcissus, the eye of the,
II 101 n. 3; III 112 n. 2.

Narcissus, the flower of the,

II 278 n. 4.

Narcissus, the yellow centre
of the, compared to a gold
sequin, II 113 n. 8.

National spirit, the, in Ot-
toman poetry, I 1 30 sqq. ; IV
3 sqq.

Natural School of Ottoman
poetry, the, III 245 sqq., 259
sqq., 278, 329.

Nature, the four-columned
dome of, III 112 n. 6.

Neo-platonism, I 42 n. i and
3, 53, 64 n. i, 359.

New Turks, the, V 73. See
Young Turkey Party.

New Year, Festival of the,

III 33 n. i. See Nev-ruz.
Newspaper, the first non-

ofricial in Turkey, V 9.

SUBJECTS.

237

Nibelung hoard, the, IV 262
n. i.

Night, called the clndian
SeaD, II 62 n. 7.

Night of Assignments, the,

I 293 n. 4.

Night of Power, the, I 293
n. 4; II 125 n. 2; III 33 n.
i. See Leylet-ul-Qadr.

Nightingale, the, called a
minstrel, II 386 n. 4.

Nightingale, the, invoked
by Turkish poets, III 127.

Nightingale, the, lover of the
rose, II 55 n. 4. See Rose and
Nightingale.

Not-Being, I 17 sqq. ; IV
330. See *Adam.

Nous, the, of Plotinus, I 42
n. i.

Novel, the Ottoman, V 12
sqq.

Ocean, the, a type of bounty,

II 114 n. 7 and 9, 244 n. i.
Ocean, the Encircling, I 38^

398. See Bahr-i Muhit.

Open-eyed = generous, II
341 n. 4.

Orange/ the, figurative use
of, IV 265 n. 6.

Oriental Translation Fund,
the, II 124 n. i.

Orphanlike behaviour, mea-
ning of, IV 130 n. 5.

cOsman, the sword of, II
26, 258.

cOsmanli dialect, the, II 6;

III 76. See Ottoman dialect,
the.

Ottoman, meaning of the
name, I 1 1 n. i.

Ottoman dialect, the, III
75, 91. See cOsmanli dialect,
the.

Ottoman Empire, the inte-
grity of the, V 104 n. 4.

Owl, the, described as an
eremite, II 385 n. 3.

Ox = stupid fool, V 39 n. 3.

Oyster-shell, the, III 308 n. 5.

Pages, the Imperial, IV 227.

Palm, the, type of a grace-
ful figure, III 286 n. 2.

Paradise, II 66 n. 4, 67 n.
5, 88 n. 3, 134 n. 4; III 318

n. 5-

Paradise, sensual pictures
of, IV 100 n. 4, 214 n. i.

Paradise, the streams of,
III 66 n. 5.

Paradises, the Eight, I 36,
399; IV 55 n. 3, 64 n. i.

Paronomasia, II 221 n. 5 ;
III 184 n. i. See Tejnis.

Paronymy. See Ishtiqdq.

Parrot, the = the beloved,
III 44 n. i.

Parrot, the, in Eastern poetry,

I 214 n. 3.

Parrot, the, invoked by Tur-
kish poets, III 127.

Parrot, name for a beauty,

II 62 n. 3; IV 239 n. 2 ; IV
294 n. 4.

238

INDEX IV.

Parrot, a title given to eld-
erly ladies. See Tiiti.

Parrots, taught to speak by
means of a mirror, II 333 n.
5; IV 116 n. 2.

cPasha of three tails3, III
17 n. i.

Pashas, the Turkish, III 343
sqq.

Path, the mystic's, I 157
n. 4.

Patron, prayer for the, which
should conclude every ode,

III 151 n. 2.

Pattens, worn in the bath,

IV 127 n. 5.

Paynim, name for a beauty,
II 44 n. 3. See Infidel and
Kafir.

Peach, term for a kiss, II
371 n. i ; IV 149 n. i. See
Kiss and Sheftdlu.

Peacock, the, in Muhamme-
dan legend, III 339 n. i.

Peacock of Paradise, the, II
67 n. 5 ; IV 194 n. 2.

Pearl, generation of the, II
121 n. 2; IV 84 n. 4, i$6n. 4.

Pearls of Aden, the, II 89
n. 2, 278 n. 9 and n.

Pebble, a, thrown into a
beaker as a signal, III 151 n. 6.

Pehlevi dialect of Persian,
the, IV 258.

Pen, the Divine, I 35; III
113 n. i; IV 316 n. 4.

Pen-names in Turkish
poetry. See Makhlas,

Persia, title of, III 207.

Persian genitive construc-
tion, the, III 8 1 n. 2.

Persian genius, the true
nature of the, I 24 seq.

Persian language, the, Tur-
kish prejudice against, V 46
n. 3.

Persian mystical poetry, I
21 sqq.

Persianism, meaning of the
term, I 5 n. i. See Fenn-i Furs.

Persians, the, connected by
Turkish poets with the tulip,

III 44 n. 4.
Perspiration, regarded as a

charm, II 278 n. 8.

Petals of the almond-tree
compared to silver coins, II
238 n. 2.

Philosophy, Muhammedan,
I 39 sqq.

Philosophy, mystic, the first
rule of, III 64 n. i.

Phrases, Arabic, II 273 n.
7; IV 276 n. i.

Physic, I 40 n. 3.

Physiognomy, the science
of, II 199 seq.

Piastre, value of the, I 262
n. 2.

Pigeon, the, often associa-
ted with the cypress, II 242
n. 3.

Pine, the, type of a grace-
ful figure, II 281 n. 5.

Pistols, Arnaut or Albanian,

IV 322 n. 2.

SUBJECTS.

239

Planes, the Five, I 55.

Plane-tree, palmated leaves
of the, III 30 n. 5, 31 n. 5.

Planets, the, personified in
poetry, III 147 n. 4.

Planets, the Seven I 43,
48, 183.

Plato, the Ideas of, I 55.

Plurality, symbol for the
illusory nature of, IV 71 n i.

Poet, necessary qualifica-
tions of the, V 80 sqq.

Poetry, compared to a ros-
ary, II 244 n. 2.

Poetry, native Turkish, III
14 n. i.

Poetry, Ottoman, its devel-
opment described by Ziya
Pasha, V 80.

Poetry, Ottoman, the New
School of, I 4, 8, 43 n. i, 64,
132 sqq.

Poetry, Ottoman, the Old
School of, I 4 seq., 8.

Poetry, Ottoman, the origin,
character, and scope of, I i sqq.

Poetry, Ottoman, outline of
its development, I 125 sqq.

Poetry, Persian, character
of, I 13 sqq., 26 sqq.

Poetry, Turkish popular, I
70 sqq., 95 sqq., 104 seq.

Poets, the Ottoman, Dic-
tionaries of the, I 139 seq.

Points, the diacritical, III
128 n. i.

Pole of Saints, the, a title,
I 157 n. 3.

Pomegranate pips, dish made
from, II 113 n. 6.

Pond, the Spheral, II 212
n. 4.

Poplar, the green, III 98 n. 4.

Prayer, salutation of the
guardian angels in, IV 1 1 5 n. 3.

Prayers, uttered at dawn,
V no n. i.

Prayers, for the dead, V 38
n. i.

Prayers recited over mad
or sick persons, II 25 n. i ;
IV 25 n. i.

Preacher, the, a type of
orthodoxy, II 68 n. 3 ; III 290
n. 2.

Pride of the World, the,
title of Muhammed, III 197
n. 4.

Primal Compact, the, I 22.
See E-lest.

Primal Feast, the, I 23. See
Banquet, the Primal ; and E-
lest, the Feast of.

Primum Mobile, the, I 43
n. 3; III 310 n. 3; IV IOO
n. 2, 136 n. i. See Sphere,
the Ninth.

Prophets, the, regarded as
Muslim, I 233 n. 4.

Prophets, the render, wild
creatures docile, II 202 n. 2.

Prosody, Perso-Arabian, I
104 sqq.

Proverbs, Arabic, I 192 n.
2, 218 n. 4, 230 n. 3, 298 n.
2, 360 n. 6, 363 n. 7, 369 n.

240

INDEX IV.

i; II 263 n. 2, 344 n. 6; III
297 n. I, 365 n. i ; IV 63 n.

1, 73 n. 2, 102 n. i ; V 74
n. i.

Proverbs, Persian, IV 73 n.

2, 152 n. i.

Proverbs, Turkish, II 66 n.

5, 67 n. 4, 118 n. i, 206 n.

6, 256 n. I, 320 n. 5; III 182
n. 2, 183 n. 2 and n. 5, 215 n.
5, 217 n. 2, 238, 323 n. 2,
329, 340 n. 2, 344 n. 4; IV
28 n. 2, 29 n. 2, 38 n. i, 63
n. i, 72 n. 6, 73 n. 2, 89 n.
i, 101 n. i, 115 n. i, 129' n.
8, 130 n. 4, 131 n. i, 163, 276
n. 2, 290 n. 3, 294 n. i and n.
5, 295 n. 3, 297 n. 3, 298 n.
3 and 5, 299 n. 1,2, 3, 300 n.
2 and 3, 302 n. i, 303 n. 5.

Pseudonyms in Turkish
poetry. See Makhlas.

Psychology, Muhammedan,
I 48 sqq.

Ptolemaic system, the, I 43
sqq., 68 seq.

Punctuation, introduced into
Turkish by Shinasi, IV 30 n. i .

Pupil of the eye, called the
cmannikin3, II 68 n. 4. See
Mardumek.

Pustules on the lips, com-
pared to pieces of cotton, II
314 n. 5.

Qasida, the, the usual ve-
hicle for didactic poetry, IV

33° n- i-

Qastamuni dialect, the, II
107 n. i.

Qinali-zade, derivation of,

III 199 n. i.

Quatrain. See Rubofi and
Rubacis, the first Turkish.

Radiance incorporate = the
beloved, III 19 n. 7.

Ramazan, the month of For-
giveness, IV 321 n. 6.

Ramazan, the moon of, III
308 n. 2, 310 n. 4.

Ramazan, the Muslim Lent,
I 84; III 308 n. 2, 310 n. 4;

IV 57 n. i, 62 n. 4, 167 n. 4.
Reason. See cAql.
Reason, Carnal, III 128 n. 5.
Reason, Universal. See cAql-i

Kull; cAql-i Evvel.

Reckoning-Day, the, III 94
n. 3.

Red Apple, the, an old name
for Rome, IV 25 n. 2, 265
n. 5.

Red Heads, the, II 259 seq.
See Qizil Bash.

Reed, a long, used by chil-
dren in the East to ride on,
IV 1 16 n. i, 320 n. i.

Reed = reed-pen, III 19
n. 6.

Reeds, Persian, IV 3 17 n. 2.

Reeds, used by weavers, IV
319 n. 2.

Reed-flute, the, I 152; IV
83, 137 n. i, 176 n. i, 204
n. i, 320 n. 3. See Ney.

SUBJECTS.

241

Reed-pen, the, III 154 n.
5 seq.

Resurrection, figurative use
of the term, II 312 n. 13.

Revelation, Oriental theory
of, I 58 n. i.

Rhetoric, Persian, I 26.

Rhetoric, Perso-Arabian Art
of, I in sqq. See cllm-i Be-
Idghat.

Rhyme, in Ottoman poetry,
I 74 sqq.

Riddle, the, in Ottoman
poetry, I 100; IV 157 n. 2.

Ring, the collet of a, called
in Turkish the 'eyebrow3, II
246 n. 2.

Ring, the stone of a, called
in Turkish the ceyeD, II 246
n. 2.

Rival, the, in Eastern love-
poetry, I 293 n. 3 ; III 340
n. i. See Raqib.

Rome, an old name for, IV
25 n. 2, 265 n. 5.

Roofs, the flat, of Eastern
houses, IV 157 n. 4.

Room, the Chamberlains',
II 45 n. i.

Rope-dancers, II 370 n. i.

Rose, the, compared to a

tumbler pigeon, III 29 n. 7.

Rose, the, conceived as a

book, II 89 n. 6. 243 n. 2.

Rose, petal of the, compa-
red to the ear, III 29 n. i ;
321 n. 3.

Rose, a species of, the smell-

ng of which produces a cold
in the head, III 343 n. i.

Rose and Nightingale, the, II
55 n. 4, 204 n. 5, 242 n. 2
and 6. See Nightingale.

Rose of Scio, the, IV 285
n. 2.

Rosebud, the, conceived as
a pot or jug used as a target,
II 242 n. 9.

Rosebud, the calyx of the,
called a cgarmentD, III 322 n. i.

Rosebud, the drooping, com-
pared to a head, II 240 n. 3.

Rosebud, the mouth of the,
II 246 n. 8, 255 n. 7.

Rosebud, the shut, compa-
red to a rolled-up scroll, III
267 n. 3.

Rosebud, stamens of the,
compared to sequins, III 283
n. 2.

Rose- oil, the way of making,
II 116 n. 2.

Rubacis, Turkish, III 226
sqq.

Rubacis, the first Turkish,
I 211.

Rubies of Badakhshan, the,
I 333 n. 2; II 89 n. 2. See
Badakhshan.

Rubies, lips compared to, I
214 n. i.

Rubies, supposed to be com-
mon stones reddened by the
sun, III 128 n. 3.

Rue, seeds of the wild, used
as a fumigation, III 32 n. 3.

22

242

INDEX IV.

Rue, used as a charm against
the evil eye, IV 64 n. 4.

Rum, the people of, repre-
sentative of the fair-skinned
races, II 361 n. 7.

Rush-mat, lines imprinted
on the skin by a, II 315 n. 2.

Rust, used figuratively for
sorrow, I 223 n. 2.

Sable, a favourite figure for
dark hair, IV 41 n. 5, 46
n. 3.

Saddles, embroidered, when
first brought into Turkey, III
20 n. i.

Saffron, the virtues of, IV
275 n. 3.

Saints, miracles of the, I
412 n. i.

Saints, the tombs of the, I
180 n. 2; III 93 n. 2. See
Holy men.

Salankeman, Battle of, III
303 n. i.

Salt, sprinkled over new-
born infants, IV 299 n. 6.

Sandal, the, worn by the
Mekka pilgrims, IV 263 n. i.

Sappan, a dye-wood, II 213
n. 2.

Saturn, personified in poetry,
III 147 n. 4.

Scales, the, of Judgment-
Day, II 250 n. i.

Scholasticism. See ^Ilm-iKe-
Idm ; Mutekellemin ; and Theo-
logy, Scholastic.

Scholastics, the, I 33, 67 n.
I. See Mutekellemin.

Science, Disciplinary, I 40
n. 2.

Sciences, the Ten, II 396.

Scio, the scarlet dye and
cloth of, IV 302 n. 5.

Scorpio, an inauspicious
sign, II 69 n. 3.

Scriptures, the four, III 191
n. 3, 3, 215 n. 2.

Sea, the, a type of gene-
rous wealth, III 149 n. 2.

Seal of the Prophets, the,
title of Muhammed, I 244 n. 3.

Seals, Oriental, IV 232 n. i.

Seas, the Seven, I 38; II
101 n. 4, 249 n. 9 and 10.

Sects, the Seventy-Two, I
379 n. i.

Seh'm I, Sultan, Elegy on,
by Kemal-Pasha-zade, III 17
sqq., 154 n. 6.

Seljuq dialect of Turkish,
the, I 152.

Sense, the Common, I 50.

Senses, the Five Inner, I
50; IV 172 n. 3.

Senses, the Five Outer, I
50; IV 172 n. 3.

Seraglio, the Imperial, II
26 n. 3 ; IV 221 seq., 228 seq.

Seven Towers, Wardens of
the, III 1 80.

Shade, meaning protection,
III 55 n. 4.

Shadow of God, title of the
Sultan, III 153 n. 5, 217 n. 4.

SUBJECTS.

243

Shaving of the head, III 55
n. 5.

Sheep's trotters, a favourite
dish, IV 291 n. i, 295 n. 5.

Shirin, meaning of the name,
IV 29 n. 4.

Shooting-stars, Muhamme-
dan legend concerning the, II
341 n. 7; III 31 n. 7.

Showers, heavy, compared
to cords, II 112 n. 2.

Sighs, always pictured as
ascending, II 316 n. 2.

Sighs breathed at dawn, more
efficacious, II 95 n. 4, 3 16 n. i.

Sighs, compared to smoke,

I 393 n. 4; II 120 n. 4, 214
n. 6; III 153 n. i.

Sighs, fire-enkindling, II

315 "• i-

Signet-ring, the Eastern, II
246 n. i; IV 72.

cSigns3, meaning miracles,
IV 321 n. 4.

Silk, red, presented to a
bride, IV 295 n. 2.

Silver- wire drawers, IV 261
n. i.

Silvery-bodied — white-
skinned, II 340 n. 3.

Siren, the, V 40 n. i.

Sires, the Seven, I 48.

Skink, the, used as a cure,

II 331 n. 5.

Skirt, the, used figuratively,
II 360 n. 2.

Sky, the, compared to a
blue dome, V 87 n. 2.

Sky, the, compared to a
blue-tiled belvedere, III 310
n. i.

Sky, the, compared to an
inverted bowl, II 116 n. 6;
IV 157 n. 3.

Sky, the starry, compared
to a spotted leopard, III 149
n. i.

Sky, the starry, compared
to a steel bowl inlaid with
gold, III 151 n. 4.

Sleep, compared to surme,

IV 101 n. 3.

Smile, to said of a bud, II
208 n. 7, 209 n. 5.

Snake, guarding a treasure,
myth of the, I 330 n. 3 ; IV
155 n. 2. See Treasure, guar-
ded by a serpent.

Society, the French Asiatic,

V 27.

Society, the Royal Asiatic,
I 1 39 n. 3 and 5 ; II 1 24 n. I ;
III 297. See Journal of the
Royal Asiatic Society.

Solomon, the Seal of, I 379
n. 2; II 39 n. i, 339 n. i;
III 56 n. 6; IV ill n. 3.

Soul, the human, called a
'slave3, I 162 n. 2.

Soul, the Sufi theory of the,
I 56 sqq.

Soul, three degrees of, I 48
sqq.

Soul, the Universal, I 42, 60.

Souls of the Nine Spheres,
the, I 44.

-44

INDEX IV.

Spark, the Whirling, I 67
n. 2.

Sphere, the, compared to a
mill, III 240 n. i.

Sphere, the, meaning the
vault of heaven, II 113 n. 5,
311 n. i; IV 157 n. 3.

Sphere, the, personified as
a beggar clad in blue, II 247
n. 2.

Sphere, the, regarded as an
evil power, I 44 n. 3 ; II 36
n. 6, 38 n. i, 113 n. 4, 116
n. 8, 247 n. 2.

Sphere, the, represented as
a chess-player, I 259 n. 6.

Sphere, the Ninth, I 43; II
243 n. 7. See Sphere, the, re-
garded as an evil power, and
Felek-ul-Efldk.

Sphere, the Satin, IV 157
n. i. See Felek-i Atlas and Pri-
mum Mobile.

Sphere, the starless, III 310
n. 3.

Sphere of Spheres, the, I
42 seq. See Felek-ul-Efldk and
Primum Mobile.

Spheres, the, of Fire, Air,
and Water, IV 339 n. 7.

Spheres, the Nine, I 43, 242
n. 2; II 60 n. i and 3, 316 n.
5 ; III 46 n. I, 64 n. 4.

Spheres, the seven plane-
tary, called cseven goblets3,
III 310 n. 7.

Spheres, the motion of the,
I 44 n. 2.

Spheres, the theory of the
revolutions of the, in Ottoman
poetry, I 44 n. 3.

Spirit, the Animal. See/?/c/W
Nefsdni.

Spirit, the Holy, I 239 n. 2.

Spirit, the Vital. See Ruh-i
Haywdni.

Spirit, degrees of, II 313
n. 4.

Spirit of God, the, a title
of Jesus, III 214 n. 3.

Spoons, made of box-wood,
IV 298 n. 6.

Squint-eyed people, I 161
n. 5.

Standing on one foot, the
conventional attitude of awe,
II 112 n. 3.

Stars, compared to coins or
gems, II 62 n. 5.

Stars, the, compared to
grains, III 240 n. I.

Stars, compared to ships,
II 62 n. 7.

Stars, representing gold em-
broideries, III 283 n. i.

State, Pillars of the = Min-
isters, III 178 n. 5.

Stone, the Black, in the
Kacba, I 38.

Stone, the Philosopher's, II
49 n. 2.

Stone, a, tied against the
stomach to repel hunger, V
92 n. 5. See Qan&at tashi.

Stork, popular name for the,
II 386 n. 9.

SUBJECTS.

245

Straps, attached to the sad-
dle, IV 148 n. 3.

Strawbearers3 path, the, III
241 n. i. See Keh-keshdn.

Streamlets likened to jug-
glers, III 30 n. 2.

String, a long, used to un-
latch a door, IV 303 n. i.

Substance and Accident, I
51 n. 2.

Sufi, double sense of the
term, I 26.

Sufi, the, a type of pietism,
IV 65 n. 5.

Sufiism, I 15 sqq., 33 seq.,
53 sqq., 145 sqq., 153, 336
sqq., 407 n. 3; II ii, 14, 55
n. 4, 197 n. 2.

Sufiism in Ottoman poetry,
II II, 14 seq.

Sufiism, the origin of, I 53
n. 2, 64 n. i.

Sufism, the ultimate aim of,
I 63.

Sufis, aphorisms of the. See
Mystics, famous sayings of the.

Sugar = sweet words, III
44 n. i.

Sugar-bale, the, a type of
sweetness, I 214 n. 2.

Suleyman I, Sultan, elegy
on, by Baqf, III 146, 151 sqq.

Suleymanic Age, the, III i
sqq.

Sultan, the, a title of God,
I 162 n. 3.

Sultans, Ottoman, who were
poets, I 417 n. i.

Sun, the, compared to a
candle, III 151 n. 3.

Sun, the, compared to a
cannon-ball, II no n. 6.

Sun, the, compared to Jo-
seph, III 31 n. i.

Sun, the, compared to a
king, II 62 n. 4 and 5.

Sun, the, compared to a pea-
cock, II 63 n. 2.

Sun, the, compared to a ship,
II 63 n. i.

Sun, the, described as a
yellow rose, II 211 n. 4.

Sun, the, figured as a tam-
bourinist, III 148 n. i.

Sun, the, personified as a
sovereign, III 147 n. 4.

Swan-maidens, the, I 437.

Swearing, forms of, II 254
n. 6.

Sword, the Prayer of the,
II 304 n. 2.

Sword-cutlery, Turkish, IV
101 n. 3.

Synecdoche, I in n. i.

Tablet, the Preserved, 135,
339 n. 3, 423 n. i ; II 59 n.
8; III 113 n. i; IV 316 n.
4, 338 n. i. See Levh-i Mahfuz.

Tabret, the, II 342 n. 7,
346 n. 5.

Tailor-Books, III 248.

Talismans, II 67 n. 6.

Tambourine, the, II 342 n. 7.

Taper, the, conceived as
laughing, II 55 n. 2.

246

INDEX IV.

Taper, the, loved by the
Moth, II 55 n. 4, 280 n. 4,
308 n. i.

Taper, the, a symbol for a
beauty, I 215 n. 3; II 42 n.
2, 205 n. 7.

Taper, the, a symbol for
the beloved, II 87 n. i, 280
n. 3.

Taper, the tongue of the,
meaning its wick, I 215 n. 3;
II 87 n. i.

Tattooing, of the beloved's
name, IV 240 n. 6.

Tavern, the, mystical signi-
fication of. I 23.

Tavern folk, i.e. mystics, III
290 n. 2.

Tea-drinking, Persian cus-
tom of, IV 68 n. 2.

Tears, compared to stars, II
69 n. 6, 89 n. 3.

Tears, described as children
of the pupil of the eye, II
315 n. 3; III 154 n. 4.

Tears, supposed to consist
of blood, I 217 n. i; II 35 n.
4, 37 n. i; III 100 n. i.

Teeth, compared to pearls,
II 372 n. 4, 379 n. 3.

Theology, I 40.

Theology, Scholastic, I 254.
See Scholasticism.

Theriaca (Theriack), II 112
n. 6.

Things, known through their
opposites, I 17, 61 n. i, 327
n. 4.

Thirty-two, the Hurufi sym-
bol for, I 372 n. i.

Thirty-two, a sacred num-
ber, I 340, 372 n. i.

°This and that3, denoting
individuality as opposed to
Unity, IV 77 n. 4.

Thorn, the, conceived as a
lancet, II 278 n. i.

Thorns, looked upon as the
guardians of the rose, II 206
n. 8.

Thread, custom of tying a,
round one's finger, II 343 n. 2.

Throne of God, the. See

Tiles, blue-green, III 310
n. i.

Tobacco, IV 65 n. 2.

Tongueless3, meaning of, in
mysticism, I 150 n. 4.

Topers, term applied by the
old poets to themselves, V
80 n. i.

Torment, name applied to
a beauty, III 182 n. 4.

Tradition, the Science of.
See cllm-i Ahddis.

Traditions of the Prophet,
the, I 16, 34 n. 2, 54; III 112
n. 5, 114 n. 2, 196 n. 2, 214
n. 6, 292 n. 2, 300 n. i, 316
n. 3. See Hadis.

Transition Period, the, III
247 seq., 260, 277 seq., 319,
328, 330, 337, 351; IV 3
sqq., 59.

Treasure, guarded by a ser.

SUBJECTS.

247

pent, II 334 n. 9; IV 262 n.
i. See Snake.

Treasure, the Hidden, Tra-
dition regarding, I 16, 367 n. i.

Treasures, hidden in ruins,
I 361 n. 2.

Tresses, mystical significa-
tion of, I 23.

Trinity, the Christian doc-
trine of the, II 230.

Trotters3 Day, the, IV 295
n. 5.

Troubadours, the, I 28 n. i,
446.

Trouser-knot, the, IV 262
n. 2.

Trust, the, offered by God
and accepted by Man, I 350
n. i; II 316 n. 6; IV 76 n.
i. See Emdnet.

Truth, the, the last degree
in the perception of Unity, I
326 n. 4.

Truth, the, meaning God, I
15, 60. See Haqq.

Tuba tree, the, I 36, 292
n. i ; II 61 n. 6, 251 n. i.

Tulip, the brand of the, II
361 n. 12.

Tulip, the, compared to a
gaily dressed beauty, II 277 n. i .

Tulip, the flower of the,
compared to a cup of red
wine, II 205 n. 8.

Tulips, red, compared to
musk-pods, II 112 n. 4.

Tunic of the rose, i.e. its
corolla, II 359 n. 6.

Turban, the Khorasani, IV
262 n. 4.

Turk-land = Turkistan, III
63 n. i.

Turkish. See Ottoman.

Turkish, the vowels in, I
104 n. i.

Turks of Asia Minor, the,
IV 274 n. 3.

Turks of Azerbayjan and
Persia, III 74.

Turks, characteristics of the,
I 6 seq.

Tutty, II 49 n. 4.

Tychonic system, the, I 43
n. i.

Unity, the Sufi doctrine
of, illustrated, IV 105 n. i.
Universe, the. See c ' Alem.
Uyghur dialect, the, I 71.
Uzbek dialect, the, I 72.

Vagrants, Eastern, IV 277
n. 2.

Vamiq and cAzra, the ro-
mance of, III 26, 183 n. 4.

Vedanta philosophy, the, I
53 n. 2, 64 n. i.

Veil, of phenomenal exi-
stence, the, I 294 n. i, 405 n. 2.

Veil worn by brides, the,
IV 292 n. 6.

Venetian treacle, II 1 12 n.6.

Verities, the Divine, I 407,
408 n. 3 and 4, 410 n. i — 3.

Verse-forms, the Perso-
Arabian, I 70 sqq.

248

INDEX IV.

Verses, compared to pearls,
II 115 n. 2.

Vezfr, the Grand, official
dress of the, III 295 n. 2.

Viewers, female friends of
would-be bridegrooms, IV 294
n. 6.

Vintner, the, a mystical
term, I 23.

Viol, the cshaft3 of the, II

343 "• I-

Violet, the bowed head of
the, III 112 n. i.

Violet, the, a symbol for a
beauty's hair, II 323 n. 5.

Violet, used as an epithet
of hair, I 293 n. i.

Vision, the Beatific, I 37 ;
II 66 n. 4, 252 n. 3; IV 100
n. 3, 206 n. i.

Vowels, the, in Turkish, I
104 n. i.

Waist, of a beauty, compa-
red to a silver arch, II 299 n. 3.

Waist, the slender, compa-
red to a hair, II 221 n. I,
299 n- 3> 3r3 n- 2;IV47n. i.

Waist, the slender, a point
of beauty, I 217 n. 6; II 221
n. i, 313 n. 2.

Walnuts, used for playing
games, V 50 n. 2.

Water, of the face, meaning
chonourD, I 294 n. 2.

Water, the surface of, con-
sidered as a prayer-rug, III
338 n. i.

Water of Life, the. See Life,
the Water of.

Water-wheel, the, II 1 10 n.
3> 34i n. 9.

Waves, rippling, compared
to the teeth of a file, III 324
n. i.

Way, the, meaning eSufiism3,

I 157 n. 4, 182 n. 3.
Waywoda, the, IV 160.
Wedding festivities, Turkish,

IV 290 n. 3, 295 n. 5, 296
n. i.

Wedding-chests, IV 295 n. i.

Wedding-palm, the, IV 202
n. 2.

West-Turkish dialects, I 4
n. i.

White, symbolising good,

II 99 n. 4.

Willow, leaves of the, com-
pared to daggers, II 246 n. 6.

Willow, type of a graceful
figure, III 150 n. 3.

Willow, the weeping, image
for a thoughtful man, II 246
n. 6.

Wind, the Black, II 120 n. 5.

Wind-chaser, the, name of
a bird, IV 277 n. i.

Wine, the discovery of, II
330; V 93 n. 7.

Wine, forbidden by the law
of Islam, II 341 n. 5.

Wine, a mystical term, I 23.

Wine, red, described as
crosesD, III 285 n. i.

Wine, sold in Persia by

SUBJECTS.

249

Magians and Christians, III 232
n. 4.

Wine, usually diluted with
water, IV 113 n. 3.

Wine-drops, compared to
stars, II 341 n. 6.

Winter, conceived as a po-
lice magistrate, II 1 1 1 n. 3.

Woe, term applied to a
beauty, III 184 n. i.

Woman, the assertion that
a soul is denied to, I 36 n. 3.

Word, mystical term, I 158
n. i.

Word-plays, I 43 n. 2, 355,
364 n. 3, 425 n. 5; II 66 n.
6, 67 n. 3, 89 n. 5, 108 n. i.
204 n. 3, 206 n. i, 209 n. 2,
221 n. 5 and n, 246 n. 3, 248
n. 7, 282 n. 2, 290 n. 3, 298
n. 3, 361 n. 7; III 93 n. i,
97 n. 5, 144, 150 n. 2, 316
n. 5, 347 n. 5; IV 18, 126
n. 2, 128 n. 7, 131 n. 6, 157
n. i, 193 n. 3, 240 n. 2, 241
n. 2. See Jinds; Tejnis; ' Ihdm.

Words, beautiful, compared
to pearls, I 359 n. 2.

World, the, called a house
of mourning, IV 77 n. 2.

World, the, compared to an
ancient hospice, III 310 n. 2.

World, the, compared to a
juggler's stage, III 310 n. 6.

World, the, compared to a
market, IV 62 n. i.

World, the, compared to an
orchard, III 342 n. 2.

World, the, compared to a
parterre, a fair, and a workshop,

III 340 n. 3.

World, the, compared to a
woman, II 128 n. i.

World, the Aquose. See
v Alem-i 'Ab.

World, the Intermediate.
See * Alem-i Berzakh.

World, trie Invisible. See
0 ' Alem-i Ghayb.

World of Form, the. See
c 'Alem-i Suret.

World of Similitudes, the.
See ° 'Alem-i MisdL

World, the Sensible. See
c 'Alem-i His si.

World, the Visible. See
0 'Alem-i Shehddet.

Worlds — Kingdoms of nat-
ural objects, V 88 n. i.

Worlds, the eighteen thou-
sand, I 54 n. i, 340, 366 n.

7> 373-

Worlds, the Five, I 54, 60.
See cAwdlim-i Khamsa.

Worlds, the Three, I 56.

Worlds, the Two, I 56, 221
n. 2.

Wounds, compared to flo-
wers, III 10 n. i ; IV 294 n. i.

Writing, compared to surme,

IV 70 n. 4.

Yak, tail of the, used as a
standard, III 17 n. i.

Young Turkey Party, the,

V 7, 8, 60 sqq., 69, 73 n. 4.

250

INDEX IV.

Zealot, the, a type of rigid
orthodoxy, III 67 n. 3, 18911. 3.

Zephyr, the, II 64 n. 6, 101
n. 5.

Zerati, a name given to the
Bektashis, I 358 n. i.

Zodiac, Signs of the, 1 328 n. 3.

Zone, the, an emblem of
infidelity, II 363 n. i; III 155
n. 4. See Zunndr.

Zoroastrian religion, the, V
89 n. 2.

ADDENDA TO INDEX.

The following words should be added to Index III.

Feylaqus, name of a wonderful stone, I 276.
Filuri (florin), II 26 n. 3.
Jubbe, IV 132 n. 5.

APPENDIX.

First lines of the Turkish Text of the Poems translated
in Volume V.

j *Jjj ^lAJL^oj &MJ j ^cAJJ^- [fl.]

J ^1 [fll]

o _j x*jlj

...(uw. s- IM>^ [flfj

ic o»^> »AjJ s^^> f^5j O^J; [fid]

^[5 [fll]

*£ &J [flv]

«>jO »L/.I^ _^J [f IA]

!^i> [fv.]

2 (Pi

PL Gibb, Elias John Wilkinson

A history of Ottoman poetry
G52

1900
v.5

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