Constantinople Part 8

[14] Vol. ii., pp. 497-498.

[15] Van Millingen, p. 168.

[16] _History of Greece_, vol. ii., p. 191.

[17] Gibbon, vol. v., pp. 525, appendix II., a most important and thorough investigation of a very interesting period of legal history.

[18] On Nicephorus Phocas see the brilliant book of M. Schlumberger, "Un Empereur Byzantin au Xieme Siecle."

[19] In modern times the greeting of a bishop at his entrance by a special anthem is still retained in the Greek Church; as also the greeting of cardinals when they enter S. Peter's--"Ecce sacerdos" etc.

[20] The first part of the reign of these sovereigns, and the reign of John Tzimisces, are described with abundance of ill.u.s.trative detail in M. Schlumberger's charming book, "L'Epopee byzantine a la fin du dixieme siecle."

[21] "History of Greece," vol. iii., p. 4.

[22] This was the suburb named after the church of SS. Cosmas and Damian. The monastery was fortified, and stood on the top of the hill overlooking the Golden Horn. It was granted by Alexius to Bohemond.

[23] His reign was really only a little over twenty-four years and a half.

[24] Van Millingen, _Walls of Constantinople_, p. 157.

[25] Pean, _Conquest of Constantinople_, p. 403.

[26] There are many different estimates given by the different writers. La Jonquiere, perhaps the latest, decides on 200,000 (p.

158).

[27] M. Mijatovich in his "Constantine the last Emperor of the Greeks," gives a vivid account of the siege, but he is far from accurate in dealing with the topography.

[28] Mr Oman, _History of the Art of War, Middle Ages_, pp. 526-7, speaks of three walls; but the scarp was quite low, and there were only two walls behind it.

[29] There is much dispute as to the route taken by the ships and as to almost every point connected with the pa.s.sage. I would only say that it seems to me that the view of Professor Van Millingen, which I have followed in the text, is the most satisfactory.

[30] Quoted by M. Chedomil Mijatovich, from a Slavonic MS.

[31] See Van Millingen, pp. 89 and 99.

[32] The icons were hewn down, the ornaments everywhere torn off, the altar stripped of its coverings, the lamps and sacred vessels stolen; everything, says Ducas, of silver and gold or other precious substance was taken away, and the church was left naked and desolate.

[33] These are Finlay's figures.

CHAPTER II

_Constantinople under the Turks_

Constantinople soon became Stambl in the mouth of the Turks, a corruption it may be of the e?? t?? p???? which they had often heard in the mouth of the Greeks. The crescent of Byzantium became the symbol of the Ottoman power. A new city began to be raised on the ruins of the old.

[Ill.u.s.tration: IN THE CEMETERY AT SCUTARI]

Some privileges were left to the Christians. Galata and Pera were from the first confirmed in their independence and freedom of trade; yet step by step the Turkish sway was established over them, and though the foreign liberties still exist, and are reinforced by the privileges, from time to time increased, of the amba.s.sadors and their households and the colonies they protect, the Sultan's rule is complete on both sides of the Golden Horn. After three days of plunder, Mohammed set himself to make order. He declared that he would protect the Greek Church. A new patriarch, George Scholarios or Gennadios, was installed: his ecclesiastical jurisdiction was recognized. He was allowed to hallow new churches, and one little humble oratory remained undefiled by the infidel. On the hill above the Phanar, hidden away in a side street, by a high wall, stands the little white-washed sanctuary round which on the fatal day the fight had surged. The Turks still call it Kan Klisse, the church of blood.

The Greeks know it as S. Mary Mouchliotissa (the Mongolian), in memory, not only of the B. V. M., but of Mary the daughter of Manuel Palaeologus, who had married the Khan of the Mongols, and after his death returned to Constantinople and built or restored the little church. Mohammed gave it to the architect Christodoulos, and by special firman, preserved it to the Christians.

The patriarchal throne was moved first to the Church of the Apostles, soon destroyed to make the mosque of the conqueror; thence to the Pammakaristos (Fetiyeh Djami); thence to the Church of the Wallachian palace in the Phanar, now the monastery of the Jerusalem patriarchate.

At last, in 1601, it was moved to the ancient Petrion, where it remains. The palace of the patriarch is close by: the walls still show remains of the ancient fortifications, and of the stones of the monastery where the Empress Theodora lived so long in retirement. The church has a beautiful iconostasis of dark olive wood, and a patriarchal throne and pulpit, all probably of the seventeenth century, but which the faithful delight to ascribe to much earlier days. The throne is called the throne of S. John Chrysostom, the pulpit his pulpit; but their only claim to the t.i.tle is that they belong to his successors, in an unbroken line. In this sheltered spot, and in the district of Phanar, stretching between the inner bridge over the Golden Horn and the ultra-Moslem suburb of Eyb, remain the last links of Constantinople with the ancient Christian city. Round the patriarchal church, with the Christian schools and colleges, in the houses that are still half fortresses, cl.u.s.ter ancient memories that survive to-day. Gautier wrote fancifully, "Hither ancient Byzantium has fled. Here in obscurity dwell the descendants of the Comneni, the Dukai, the Palaiologoi, princes with no lands, but whose ancestors wore the purple and in whose veins flows imperial blood."

Still in these dark houses, dusty and begrimed without, there survives some of the ancient Greek society, that has pa.s.sed through so many changes, and hopes at least to witness one more.

The conquest of Constantinople had less effect than might have been expected upon the position of the Greek Church. Gennadios whom Mohammed made Patriarch, had been the bitter opponent of the reunion of the churches, and he had even declared that the destruction of the Empire would be the certain result of the concessions to the Latins.

Mohammed desired that the Church should retain its power. If he protected it there might grow up some general feeling of acceptance of the Moslem rule. Thus synods were still allowed to meet, the patriarch was allowed to hold courts Christian, and to enforce his sentences with excommunication. But none the less the Church had no means of resisting the absolute power of the Sultan. At any moment patriarch, bishop or priest could be deposed, banished, executed, by his sole will. The Church has never ceased to live in a position of danger, at the mercy of an alien lord, and amid an infidel people; and at any moment she is liable to an active persecution, and her members to martyrdom.

The earlier patriarchs after the conquest seem to have been disturbed in their office by scandals, intrigues, difficulties of every kind.

Before long the Sultan demanded payment on each new election, and it is represented that it was only by bribes that the election proceeded at all. Simony appears to have been rife. It was but slowly and under persecution that the Church was purged from these sins and became again fully worthy of the reverence of the whole Greek people. The encouragement of learning in the present century, the high character of the patriarchs, the times of danger through which they have pa.s.sed, have left the Church the true centre of the national life which still remains. Nor has the widespread influence of the patriarchate failed to preserve some relics of the power of the ancient Empire. During the seventeenth century, while the Morea was in the hands of the Venetians, the Patriarch of Constantinople still nominated the bishops, revenues still reached him from the monasteries; and his excommunications were still valid in the lands which did not own the Sultan as lord. The Patriarch still claims ecclesiastical jurisdiction over the Balkan lands, though the Porte has appointed a Bulgarian exarch, in accord with the wishes of the government, to act as head of the Orthodox in that princ.i.p.ality, and Roumania has also freed herself; Serbia still struggles to be free: but it can hardly be doubted that should the lands ever be reunited, they would all gladly return to the obedience of the Patriarchate.

But this by antic.i.p.ation: Mohammed set himself to found a new city.

Land was freely granted to rich families from other cities: it is said that five thousand families, Greeks and Turks, were soon induced to settle in what had been the richest city in the world. Four thousand Servians were planted outside the walls to recolonize the villages that the war had destroyed. As the conquest spread Greeks and Albanians were forcibly deported to the capital. The Christians of Constantinople alone were freed from the tribute of their children.

Before he died Mohammed saw the city again populous and in prosperity.

He founded a new city on the ruins of the old: the new population, half Christians, but predominantly Turks, gave new life; and the new life was made to centre round the new buildings which Christian art inspired the Moslems to build. Gradually the city became not only Oriental, but Mohammedan. It is thus we see it to-day. Of the buildings let us speak later. Now let us see the work that was done by Mohammed the Conqueror and his successors.

The Turkish power depended upon the characteristic inst.i.tution of the Janissaries. From the time of Orchan it was the law of the Turks to require from all the Christian subjects of their power a tribute of their children. These were at once made Mussulmans, brought up very strictly in their faith, skilfully taught, and trained to hardness. As time showed their capacity, they were divided into two cla.s.ses; those who had no special physical strength were set to work in the offices of State; the others underwent the strict discipline which produced the finest military corps in Europe, the Janissaries. Unmarried, without family ties, connected neither among themselves nor with the people, these soldiers, it was said by their founder, Khalil-Djendereli, would belong solely to their sovereign, from whom they would have their sole reward. It was an original and daring thought, to make each conquest the basis of future victories. "Let the Christians support the war; let themselves furnish the soldiers by whose means we shall fight."

The first batch of Christian captives thus set apart in 1328 were brought before a renowned dervish, Hadji Bektash. Thus he blessed them. "Let them be called Yeni-Tscheri (new soldiers): they shall be conquerors in every fight; let their countenance be ever white and shining, their arm strong, their sword sharp, their arrow swift."

No troops ever more powerfully affected the imagination of friends and foes. Among the Turks they were always the leaders, the forlorn hope.

Among Christians the terror of their name spread over Europe. In every war they gained new laurels, and from the moment when they stormed the walls of Constantinople they began to be, slowly but certainly, the sole strength of the Ottoman power. At first the absolute servants of the Sultan, before two centuries were over they became his masters.

Their numbers increased rapidly. Within a few years their numbers reached twelve thousand, and in the seventeenth century they were more than three times as numerous. The description of the English traveller Sandys shows perhaps better than any other record what impression they made upon Christians at the height of their power.

"The Janissaries," he says,[34] "are those that bear great sway in Constantinople: in so much that the Sultans themselves have been sometimes subject to their insolencies. They are divided into severall companies under severall Captaines; but all commanded by their Aga: a place of high trust, and the third in repute through the Empire: howbeit, their too much love is to him an a.s.sured destruction. These are the flower of the Turkish infantery, by whom such wonderfull victories have been atchieved. They call the Emperour father (for none other is there for them to depend on), to whose valour and faith in the time of warre he committeth his person: they having their stations about the royal pavillion. They serve with harquebushes, armed besides with cymiters and hatchets. They weare on their heads a bonnet of white felt, with a flap hanging downe behind to their shoulders; adorned about the browes with a wreathe of metall, gilt, and set with stones of small value; having a kind of sheathe or rocket of the same erected before, wherein such are suffered to sticke plumes of feathers as have behaved themselves extraordinarie bravely. They tucke up the skirts of their coates when they fight, or march: and carry certaine dayes provision of victuals about with them. Nor is it a c.u.mber: it being no more than a small portion of rice, and a little sugar and hony. When the Emperor is not in the field, the most of them reside with him in the Citie: ever at hand upon any occasion to secure his person, and are as were the Pretorian cohorts with the Romanes. They are in number about forty thousand: whereof the greater part (I meane of those that attend on the Court) have their being in three large Serraglios; where the juniors do reverence their seniors, and all obey their severall commanders (as they their Aga) with much silence and humility. Many of them that are married (a breach of their first inst.i.tution) have their private dwellings: and those that are busied in forreine employments, are for the most part placed in such garrison townes as do greatly concerne the safetie of the Empire. Some are appointed to attend on Emba.s.sadors; others to guard such particular Christians as will be at the charge, both about the City, and in their travels, from incivilities and violences, to whom they are in themselves most faithfull: wary and cruell, in preventing and revenging their dangers and injuries; and so patient in bearing abuses, that one of them of late being strucken by an Englishman (whose humorous swaggering would permit him never to review his countrey) as they travelled along through Morea, did not onely not revenge it, nor abandon him to the pillage and outrages of others, in so unknowne and savage a country; but conducted him unto Zant in safety, saying, G.o.d forbid that the villany of another should make him betray the charge that was committed to his trust. They are al of one trade or other. The pay that they have from the Grand Signior is but five aspers a day: yet their eldest sons as soone as borne are inrolled, and received into pension; but his bounty extendeth no further unto his progeny (the rest reputed as natural Turks), nor is a Janizary capable of other preferments than the command of ten, of twenty, or of an hundred. They have yeerly given them two gowns apiece, the one of violet cloth, and the other of stanmell, which they weare in the City: carrying in their hands a great tough reede, some seven feet long, and tipped with silver; the weight whereof is not seldome felt by such as displease them. Who are indeed so awefull, that Justice dare not proceed publikely against them (they being only to be judged by their Aga), but being privately attached, are as privately throwne into the sea in the night time. But then are they most tumultuous (whereto they do give the name of affection) upon the dangerous sicknesses of their Emperours; and upon their deaths commit many outrages. Which is the cause that the great Ba.s.sas as well as they can, do conceale it from them, untill all things be provided for the presentment of the next for them to salute. Whereupon (besides the present larges) they have an Asper a day increase of pension: so that the longer they live, and the more Emperours they outlive, the greater is their allowance. But it is to be considered, that all these beforenamed, are not onely of that tribute of children. For not a few of them are captives taken in their child-hood; with divers Renegados, that have most wickedly quitted their religion and countrey, to fight against both: who are to the Christians the most terrible adversaries.

And withall they have of late infringed their ancient customes, by the admitting of those into these orders, that are neither the sons nor grandsons of Christians; a naturall Turke borne in Constantinople, before never knowne, being now a Barsa of the Port."

To the English traveller's record may be added information of the Venetian amba.s.sador's _relazioni_, which speak of the severe military training which the lads underwent, the strict asceticism in food, drill, garb, and tell that at night they all lay in a long room, lighted, and patrolled all night by a watchman, who walked up and down that they might learn thus to sleep in the midst of alarms.

Children of every nation, Poles, Bohemians, Russians, Italians, Germans, as well as tribute slaves from Greece and the Balkan lands, they knew no home but that narrow court in the Seraglio, no master but the Sultan, no hope but the hope of plunder and the paradise of Islam.

So great was the power of the training, the comradeship, the fanaticism, that but one of all the Christians forcibly made Moslem and brought up among the Janissaries is known to have taken the opportunity to escape and return to Christendom. The single hero was Scanderbeg, who alone arrested the triumphant progress of Mohammed II.

One of the most curious memorials of the old Turkish State is that which is preserved to-day in the museum at the end of the At-meidan.

There a hundred and thirty-six figures, huge painted dolls, represent the terrible troops in their habits as they lived. On the stairs are figures in chain armour, in the hall above the representations of the different ranks, and the officers named after the kitchen duties they were supposed to perform. It was one great family, in idea, with the Sultan as father. He gave the food, and their great kettles in which it was cooked were also their drums, with spoons for drumsticks. A strange grotesque sight are these bright figures in their long robes, with here and there, for contrast, an example of the new uniform introduced by Mohammed II. The museum is almost deserted; but there is no more characteristic memorial of the great days of the Turks. Let the visitor not imagine that he may sketch or take notes or look at the book of drawings which he may find in the room. He will hear the familiar Turkish word _Yasak!_ and the book will be s.n.a.t.c.hed from his hands.

But this by the way. When Mohammed II. took Constantinople and settled the Janissaries in the outer court of the Seraglio, once the Acropolis, they were only beginning to be the centre of power. Yet even then they were the most characteristic inst.i.tution of the Osmanlis. While Constantinople was a.s.suming the aspect which it was to bear for centuries, of an entirely eastern town, with minarets everywhere, khans, shrouded women, the strange solemn social life of the East, Mohammed the Conqueror was adding everywhere to his empire.

Servia and Bosnia were annexed, Albania and Cyprus subdued; the whole of Asia Minor was under his rule. He died on May 2, 1481, and left the name of the greatest of the Turkish rulers. His laws, his organisation of the judicial and religious cla.s.s of the Ulemas, the teachers of the people, were more permanent than his victories. But when he died the power that he had founded rested securely on the great maxim which his successors were, from his practice, to develop till it became a fixed theory of government--that the children of Christians were alone those who should enjoy the highest dignities of the empire.

The visitor to Constantinople remembers Mohammed most of all by the magnificent mosque which towers over the city and is seen in such striking effects of light from the heights of Pera. With the name of his successor is a.s.sociated a mosque as beautiful and as famous.

Bayezid succeeded his father in spite of a plot of the Grand Vizier to give the throne to his younger brother Djem, whose romantic adventures fill so large a s.p.a.ce in the French and papal diplomacy of the end of the fifteenth century. His reign (1481-1512) was marked like his father's by great victories, and the once famous Turkish fleet owes its origin to him. In him first appears the contemplative lethargic character which was to become marked in some of the later Sultans.

Eastern writers called him a philosopher; and when he had ceased even to pretend to be a warrior his troops insisted on his giving up the throne to his son Selim.

Three weeks after his resignation he died. Rarely has he who has once been Sultan lived long in retirement. Selim, with ferocious zest, carried out, though he did not inaugurate, another custom of the Ottoman monarchy. He swept away all possible claimants to his throne, strangling his two brothers and five of his nephews. He followed the victorious course of his predecessors; he fought in Persia, he seized Egypt and occupied Jerusalem, and Mecca, the centre of Mohammedan reverence, pa.s.sed under his power. Savage and relentless as he was--it became a proverb of hatred, "Would that thou wast the Vizier of Sultan Selim"--he was yet, like so many of his race, a poet, and the friend and patron of learned men. He died near Adrianople on the 22nd of September 1520, and left the throne to his son Suleiman, one of the greatest of the Sultans.