CONSTANTINOPLE, APRIL 27.—Although this ceremony is closely connected with the first source of Mussulman belief, it may be regarded rather as a civil court pageantry than as a general religious festival. With the exception of its being one of the three days upon which the Sultan annually proceeds in state to the Mosque of Achmet, and of salutes being fired at the hours of prayer, it is not distinguished by any public signs of devotion or respect. Business is not suspended, shops are not closed, work is performed as usual, no special prayers are offered up during the day at the ordinary mosques, and it is not regarded as a holiday by the common people, as is the case at Beiram. The preceding night is, however, included among the seven holy nights dedicated to the great mysteries of Islam, during which the mosques are illuminated within and without, and the faithful, summoned by the Muezims, crowd to the temples after dark to perform their devotions, in lieu of saying the prescribed night prayer in their houses or elsewhere. Attendance at the mosque is not enjoined by the canonical code, but orthodox Mussulmans hold it to be more meritorious to maintain the observance. Upon this night, called Leily ul Mevloody, as upon the other six mystic nights, it is also considered praiseworthy to abstain from all sensual gratifications. Thus few true believers, not excepting the Sultan, pass the threshold of their harems from sunset until dawn. Indeed, it is a received opinion, that all children born in consequence of the transgression, will come into the world as blind as bats, and go out of it as hump-backed as camels, and be subjected, moreover, to leprosy, rickets, and divers other bodily afflictions.
Nearly a thousand years elapsed after Mahomet’s birth (A.D. 596), without either caliph or sultan having thought proper to institute any peculiar pageant or outward ceremony to commemorate the anniversary. No inquisition or allusions to that effect are to be found in the Koran or sacred writings. Thence, perhaps, the omission. In fact, many ultra-rigid Mussulmans consider the practice not only as a work of supererogation, but as mundane and unorthodox. It was not until the year 1558, that is, 133 years after the conquest of Constantinople, and in the 996th year of the Hegira, that Sultan Mourad III. first ordained the celebration of special prayers in all the imperial mosques, and a public imperial procession, in order to record and do honour to the Prophet’s nativity. This event, so pregnant with important religious and political changes, took place on the 12th of the month Rebi-ui-evei, corresponding this year with the 23rd of April. The day is thence called Mevlood (the nativity). Thence also the hymn in Turkish verse, composed by a devout sheik in Sultan Mourad’s time, and directed to be chaunted in the privileged mosques, is termed Mevloodich, or song of nativity.
This hymn is far inferior, however, in beauty and solemnity, to the celebrated Borda or Arabic “poem of the mantle,” written in praise of the Almighty and of the Prophet’s immortal glory, by one of his disciples, Kiab Ibna Shoeir. The Borda was thus designated because Mahomet rewarded the author by bestowing and placing upon his shoulder & coarse camlet cloak, long worn by himself This cloak, called Bourdeh Sherif, was, it is asserted, preserved by the descendants of Ibn Shoeir, until it was purchased for an immense sum by one of the early Caliphs, and eventually passed into the possession of the Ottoman dynasty, by whom it was removed from Cairo to Constantinople. It is now preserved with rigid care and veneration in an apartment or chapel of the great seraglio, called the “member of the holy month,” among other precious relics of the Prophet, such as the holy banner (sandjiak sheriff), one of the four teeth lost by Mahomet at the battle of Bedr, a portion of his beard, and the impression of his foot upon & stone. These relics are forbidden to be exhibited to unbelievers who obtain firmans to visit the great seraglio. They are only disclosed to the Sultan and grand functionaries of the empire, upon the 15th day of Ramazan, and this with exceeding caution and ceremony.
It is the Kislar Aghassi also, in the character of Inspector or Treasurer-General of the Holy Cities (Haremain ‘ush sheryfain Naziry), who is deputed to deliver into the Sultan’s hands the reply of the Sherif of Mecca to the complimentary letter annually addressed to the latter by his Imperial Majesty. This letter is entrusted to the chief conductor (Surreh Emini) of the caravan of pilgrims, who invariably leaves Constantinople upon the 12th of Regieb, and conveys the Sultan’s presents to the holy cities. The time usually required for the pilgrimage is about six months, but as delays and accidents frequently occur, the Sherif’s answer is forwarded from Damascus by a special messenger, called Mouhedshi Bashi (Harbinger of Peace), who is required to reach Constantinople in time for the ceremony of the Mevlood, that is within seven lunar months of the caravan’s departure from Stamboul.
As the Mussulman day commences with sunset, its last rays had scarcely disappeared behind the heights of Daoud Pacha, now crowned with the green tents of the numerous battalions encamped around the barracks, ere a salute from all the ships and batteries announced the approaching holy night. Shortly also, the clusters of lamps that entwine the circular galleries of the minarets on both sides of the harbour and Bosphorus, were gradually lighted and sparkled like groups of stars in the darkness; the imperial mosques of St. Sofia, Achmet, Mahomet, Soliman, Osman, the Princes, the Sultan Mother, and others, being distinguished from the rest not only by their commanding positions, but by their double and treble illuminated galleries, whence the Muezim chant forth the call to prayer. The front of the Imperial Cannon-gate, at Seraglio point, those of the Arsenal and Custom-house, those of Sultana’s and Pacha’s palaces, and of all public buildings, being likewise adorned with illuminated festoons and devices, surrounded with transparencies, formed & scattered but pleasing spectacle when seen from the water, or from the summit of the adjacent eminences. During the Beiram and Ramazan, it is customary to connect the minaret galleries of the imperial mosques with festoons of lamps suspended to ropes, which, from their hanging in the shape of half-moons, the points upwards, are called Mahizeh (moon crescents), but this extraordinary illumination is omitted at Mevlood.
The dawn of the festival was ushered in with salutes similar to those that announced the close of the previous day. Then all was bustle and movement throughout the vast city and its suburbs. The drums and trumpets of the immense garrison and numerous fleet, mingling with the voices of the Muezims, summoned the soldiers to arms and the pious to their devotions. Kaiks belonging to Pachas and public persons, and heavier boats laden with troops of all arms, glided across the harbour and Bosphorus from Scutari and other adjacent villages. Led horses, clothed with rich housings, thronged the streets, and the population, especially the female portion, thronged towards the points through which the procession usually passes on its way from the Imperial Seraglio gate, near St. Sofia, to the square of the Al Maidan. This crowd, augmented by the double line of guards, formed upon either side of the narrow streets, resembled a sea of heads, and the portions allotted to, or taken possession of by, the women, might be compared to the white foam upon the waters, from the waving to and fro of their snow white veils. Right bravely do these ladies cause themselves and their places to be respected. Woe to the individual, Moslem or Ghiaur, that attempts to encroach upon their places, or impede their sight. Tongues and even hands are not wanting there to punish offenders. This was exemplified, in one instance, by two or three elderly dames unmercifully buffeting some marine soldiers, who attempted to force a passage through their party, and in another by a Frank gentleman and his wife receiving most unpleasant hints of noli me tangere from some younger ladies. Both had the satisfaction to “eat” a most indigestible dose of thumps and pinches for a similar offence. In London, they would most probably have met with harsher treatment than this, and with the loss of watch and purse as a compensation. But these samples of female rigour were not limited to intruders. In a corner near the Al Maidan a feud arose between two ladies of “colour,” sturdy damsels, whose white yashmaks formed a striking contrast to the jet black cheeks and noses that peered through the folds. After causing each other to devour an abundance of filth, they threw off their feridjee (mantles), and fell to work with their hands, after such a fashion as would have done honour to the great Mendoza. The combat of these two black tigresses seemed to afford as much amusement to the spectators of both sexes, that no one interfered; until at last a kavass (police serjeant) stepped forward, and interposed an olive branch, under the shape of a buffalo’s hide courbash. This he administered upon their shoulders in a most unsparing manner, and at last succeeded in producing a truce.
At Beiram it is customary for the Sultan to proceed to the mosque in time for first or dawn prayer; but the festival of the Mevlood being of human and not of divine institution, regular prayers are not performed. The propitious moment for the ceremony is selected between the morning and mid-day prayers, the one said to have been first practised by Adam, and the other by Abraham. The Sultan therefore quitted his palace of Beshiktash, after performing his devotions privately, and then proceeded incognito in his small fourteen-oared kaik to the gate at Seraglio Point, whence he ascended to the hall of audience. Here his Imperial Majesty held a levee, to which were admitted the vizier, moufti, grand dignitaries of state, and all persons entitled to the privileges of the rikhiah, kissing hands, or more properly speaking slippers, the same honour being paid to the Sulan’s foot by Moslems, as to that of his Holiness at Rome by Catholics. Each individual having made bis obeisance in the prescribed form, by doing homage on both knees, and touching the imperial slipper with his forehead, they withdrew, and mounting their horses, left in the outer court, placed themselves in their proper places in the procession. Those of inferior rank in front, and those of higher grade nearest the imperial person, which is always immediately preceded by the Vizier, Sheik-ul-Islam, and Caitan Pacha, and followed by the Master of the Horse and Kislar Aghassi. The grand marshal, Reza Pacha, having announced that all was prepared, the Sultan descended into the first court, and being assisted to mount his charger by the master of the horse, the bands struck up the imperial march, composed for the late Sultan by the brother of the celebrated Donizetti, who is director of the Padischah’s music. The procession then commenced to file through the different courts, and thence under the great gate of the old Seraglio, contiguous to Santa Sofia.
The procession of the Mevlood differs in so few respects from that of the Beiram, that a repetition would be superfluous. It is necessary to observe, however, that according to the injunctions of Sultan Mourad, the founder, it was directed that the dresses worn by all persons should be less brilliant than those exhibited at Beiram. Consequently, although the Pachas and others appeared in their full-dress coats, and with trappings and housings not to be surpassed in splendour, the attire of the Sultan was less gorgeous than that worn by him at Beiram. Thus, in lieu of the dolman braided with diamonds, his Imperial Majesty wore a blue and military cont, richly embroidered with gold sprigs. But the same invaluable nishan was suspended from his neck; diamonds of equal lustre adorned the collar of the imperial mantle, and the housings of his dark bay horse were equally resplendant with pearls and precious gems. The Sultan appeared to be in good health, and the lustre of his dark full eye was no less piercing than upon the last occasion, when he attracted the admiration of his female subjects and the pride of the male population. It is not considered etiquette for the Sovereign to bow or return salutes. The only permitted mode of recognition, and this generally towards Franks, is by gazing at them as be passes, and keeping his eyes fixed upon their faces, without turning his own head. This produced a very singular effect, and is not easily forgotten by those who have encountered this gaze—full, piercing, and commanding, yet gentle and complacent in the extreme.
We will pass over the procession, therefore, which only differed from that of Beiram in the above respect, and from the royal escort being composed of infantry and cavalry, and proceed to the mosque, where the ceremonies appointed for the day are of a mixed civil and religious character. Upon reaching the gate leading into the square enclosed court opposite the grand entrance, all present dismount, and entering, take the places assigned to them by the master of the ceremonies, under the superintendence of the kislar aghassi, whose place is upon a raised cushion near a small stair which conducts to the Sultan’s gallery. The positions occupied by some of the higher functionaries is nearly as follows:—In front of the altar or niche in the wall, showing the direction of Mecca, are two elevated stools or cushions of the Grand Visier and Sheik-ul-Islam; and to the right of these are other cushions somewhat further back, for the Capitan Pacha, Minister of Finance, and Seraskier, who sit in a place formerly occupied by the Aga of the Janissaries. Behind the Minister of Finance, and directly under the Sultan’s gallery, are seated the whole body of scribes and principal civil clerks, named ” khodjakean,” each placed from left to right, according to his rank, upon small praying carpets called thramler. On the opposite or left side of the Sheik-ul-Islam, carpets are also spread for the ullemahs of the first rank; such, for instance, as the hekim bashi (chief physician), the kade asker (grand judges) of Roumelia and Anatolia, the Stamboul ettendessi (mayor of Constantinople), the chief magisrates of Galata and Tophana, and some others. This first line is continued immediately under the pulpit of the preachers, privileged to recite certain prayers in the Sebath. Behind this line runs that of the several classes of the Ullemahs. Behind these, again, are placed the teachers of colleges and lawyers of different grades, all designated by the title of muderiss.
Between the first and second lines of ullemahs, opposite the imperial gallery, carpets are placed for the reis effendi and scrai museir (marshal of the palace); and to the right of these are also seated the members of the grand council of state, amongst whom are the Sultan’s two brothers-in-law, Halil and Felsh Achmet Pacha, both destined, ere long, most probably, to rise to higher functions. The former is remarkable for his handsome features, a gift of nature for which he was indebted to the favours showered upon him by Sultan Mahmoud, and his consequent elevation from & common Circassian slave, to be the husband of the Sultan’s beautiful daughter, Saleheh Sultana.
Upon this occasion the chief of the emirs, or Prophet’s kin, and who is one of the highest ullemahs, receives distinguished honours. He is seated upon a green cushion of state, under a species of green canopy, close to the pulpit of the sheiks, or first preachers, the deans of the cathedral. He is attired in his green caftan and head shawl, and is guarded by & body of canvass, all Prophet’s kin, and likewise distinguished by green ornaments
and shawls twisted round their fez. It would occupy too much space to describe the remainder of the immense number of civil, military, and ecclesiastical persons who fill the body of this vast edifice, and who are divided from the multitude of spectators by two lines of hademeh (body guards) and by the tchaoush (sergeants) of the imperial police.
Before the Sultan reaches the mosque each person is seated: therefore, immediately upon his Imperial Majesty ascending the private back stairs conducting to his gallery, the lattices are thrown open, and the whole assembly rise. The Grand Vizier and Sheik-ul-Islam step forward and bow to the Sovereign. The whole assembly make a similar obeisance, and the lattices being again closed, all re-seat themselves, and the ceremony commences. This consists, firstly, of an oration or eulogium of the Prophet, divided into three parts. The first portion upon this occasion was delivered from the pulpit called kursee, by the Sheik of St. Sofia, who takes precedence of all others, and may be considered as the metropolitan; the second was recited by the Sheik of Achmet; and the third by the Sheik of Nouri Osmanich (the light of Osmar), whose turn it was to perform this duty. In the middle of this portion of this panegyrical discourse, and not between the intervals, the two senior capidgi basshi (chamberlains of the household) present to the Sultan a vase and ewer filled with rosewater, which the one pours over his hands, whilst the other offers a richly embroidered towel, and then the two other chamberlains wave before him cassolets of silver filled also with burning aloe wood. At the same time a number of tchokadar basshi (grooms of the chamber) step forward with similar ewers and cassolets, and offer rose-water and perfumes to the vizier and all the ullemahs and dignitaries. When each sheik bas terminsted his portion of the eulogium, he descends from the kursee, and is met by officers (eunuchs) attached to the kislar aghassi, who compliment him, and present him with a pelisse of honour lined with rich furs, and a purse of gold.
This being ended, the muezims of the mosque, who occupy the lofty gallery allotted to them on the southern side of the great dome, chaunt forth a hymn of praise to the Prophet. When they have finished, a body of other singers, stationed in a species of moveable pulpit, recite in chorus the psalms or prayers selected for the occasion, and this being ended, the Mevlood-Khananbir ascend this pulpit, and recite the Mevloodich. In the midst of this the Hademeh, who perform the duties of the ancient battleaxe guard, attired in their green and gold uniforms and state caps, surmounted with immense plumes, set aside their axes and advance rith a number of trays, some covered with a variety of sweetmeats and preserves of the rarest kinds in baskets and chrystal vases, and others laden with bowls of the finest sherbets in season. Two of these trays are then placed before each of the grand dignitaries and first rank of ullemahs. These trays are afterwards carried with their contents by the servants of the mosque to the respective abodes of those to whom they are presented. Similar trays of exquisite form and immense size are likewise offered by the kislar aghassi to the Sultan, to whom they are presented by the first officer of the seraglio. The latter are then conveyed to the palace, and are destined to be distributed to the seven kadins (or wives), or to such favourites as the Sultan may choose to distinguish. Those gifts are said to excite nearly as much jealousy and satisfaction as the portions of lamb or mutton distributed at Beiram.
It is during the chaunting of the Mevloodich, at the moment when the Prophet’s name is first pronounced, that the “Harhinger of Peace,” who holds himself in readiness near the foot of the imperial gallery, steps forward with the Sherif’s letter, which he holds up in its embroidered green cover above bis head. At this signal the whole assembly arise in silence—not a breath is heard but the deep-toned voice of the officiating Merlood Khanan. The first secretary of the Grand Vizier then advances towards the bearer of the letter, and beckons him to approach. The latter obeys, and passing to the side of the Vizier, delivers his all-precious charge into his hands, which the Vizier respectfully receives, and then hands it over to the Reis Effendi. A pause then ensues, during which the Grand Marshal and Master of Ceremonies, the Messenger and first Chamberlain silently step forward, and proceed with the Reis Effendi to the seat of the Kislar Aghasai. The latter then takes the letter from the hands of the Minister for Foreign Affairs, and ascending the stairs of the Sultan’s gallery, presents it to the Sovereign, who breaks the seal, and reads the contents. Having done so, his Imperial Majesty returns it to the Kislar Aghassi, who re-delivers it to the Reis Effendi, by whom it is placed in the archives of his department, or rather in that of the State Paper-office. At this moment dresses of honour, or equivalent presents of great value, are given by the Sultan to the Chief of the Eunuchs, who, in his turn, presents similar gifts to the bearer of the letter, to the singers of the Mevloodich, to the Reis biendi, and other persons who assisted in bearing the letter to the foot of the Royal gallery. This being done, and the Mevloorich being terminated, the whole assembly resume their seats, and following the voice of one of the Imams, recite & short prayer with which the church ceremony closes.
The whole of the vast multitude then retire in silence, and resume their places in the procession. The Sultan, when all are mounted, descends from bis gallery, and in a short time the gorgeous cavalcade returns to the seraglio nearly in the same order as that pointed out for its passage to the Mosque.
The Illustrated London News, London, England, Week Ending May 14, 1842