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HALT OF CARAVANIERS AT A SERAÏ.
BULGARIA

T. Allom. W. H. Mote.

The interior of the Turkish empire is constantly traversed by large bodies of men, who proceed together for protection; and their object is either commerce or devotion. We have already given some account of the first−the second remains to be noticed.

In the sixteenth year of Mahomet’s mission, he ordained that every believer should engage in a pilgrimage, to visit the place of the Caaba, or sacred house of Abraham, which was taken up to heaven at the flood, but its model was left for true believers at Mecca. This ordinance was rigidly observed by his followers. The caliphs set the example; and all Mussulmans hold it an indispensable obligation at this day, when it is possible for them to perform it. Even women are not exempt. If they have no husband or brother, under whose protection they could leave the harem, they are bound to marry, for the express purpose of obtaining one to perform this duty. The only person in the empire exempt is the Sultan; and he only because the pilgrimage would occupy a longer period than he could be legally absent from the capital. He is bound, however, to send a substitute, called Surré Emmini, who always accompanies the caravan of pilgrims, and represents the sovereign. Thus it is that every year above one hundred thousand persons, of all ages and conditions, set out from various points, and traverse Europe, Asia, and Africa, to fulfil this indispensable duty.

The great European caravan assembles at Constantinople in the month of Regib, which, according to the Turkish calendar, falls at every season of the year. They cross the Bosphorus, and unite on the great plain of Scutari, from whence they take their departure. They exhibit a strange display of folly and fanaticism. Among the various groups are seen, at one place jugglers and buffoons exhibiting their light and often indecent mummery; in another, molhas and dervishes exhorting to piety, and tearing their limbs with disgusting lacerations: but the most conspicuous object is the sacred camel; this carries the mahhfil, or seat from which the Prophet preached and dispensed justice in his journeys. The race is religiously kept up in the stables of the seraglio; and some believe the camel of the mahhfil, at this day, is the actual animal on which the Prophet rode, and kept alive by a miracle, to perform this annual journey to his holy city.

Our illustration represents a group of a caravan of the faithful, proceeding from the northern to the southern extremity of the empire, to perform this pilgrimage. The venerable Moslem, who is ambitious of becoming a hadgee, is attended by his guards, distinguished by their fantastic dress, their glittering golden-hafted hanjars, stuck in their shawl-girdles, beside their silver-mounted pistols, and the grave turban replaced by a many-tasselled cap. Their accommodation is the stable of a khan, which their camel equally shares; and their refreshment is coffee, black, thick, and bitter, served by the khangee in small characteristic cups.

THE RUINS OF LAODICEA.
ASIA MINOR

T. Allom. J. Sands.

This last church of the Apocalypse stood in Phrygia, on the river Lycus, near Collosæ. It was first called Diospolis, or the “City of Jupiter,” but changed its name to Laodicea, from the wife of Antiochus, who rebuilt it. It became celebrated for its commerce; the richness of its soil, and the raven fleece of its sheep, were a source of unbounded wealth. It gave birth to many distinguished persons:−Hiero, who named its citizens as heirs to his immense wealth; and Zeno, who, though not the founder of the Stoic sect, was renowned, with his son Polemon, for skill in rhetoric. His name, two thousand years after, was found sculptured on the seats of the theatre.

When Christianity was planted here, it was not received with the eagerness and enthusiasm with which the “new faith” was embraced in other churches. The evangelist, reproaches them with their “lukewarm” zeal, and rebukes their indifference by wishing, they were either “hot or cold.”²⁶ It does not appear that St. Paul ever visited them in his travels; yet he took a great interest in their welfare. He was well acquainted with their character; for he ordered his Epistle to the Colossians to be read to them also, as equally requiring it.²⁷ A letter exists which he is said to have written expressly to them; but it is considered spurious, and not recognized in our canon.

The place was shattered with earthquakes, in common with other cities in the same region; and what was not destroyed by the hand of nature, was more effectually so by the hands of the Turks. In the year 1009 it fell into their power; and from that time it sustained various assaults, during which the inhabitants were massacred, and their Christian bishops driven into captivity, along with their cattle. There is now no modern town built in or near the ancient site; but the extent and magnificence of its ruins, slumbering in dilapidated grandeur, attest what it once was; and various perfect and legible inscriptions still mark the era when it flourished.

Our illustration represents what travellers suppose to have been the senate-house. It consists of many piers, supporting arches of stone; among which lie marble fragments of great beauty, mouldings, cornices, pedestals, and columns, marking by their sculpture and abundance the opulence of the inhabitants, and the advanced state of the arts among them. On a portion of the wall is a legible inscription, creditable to the people. It states that they had “elected Asem to be their magistrate for life, as a reward for his piety and integrity.” Beyond, extending over the plain, are the remains of various edifices−a stadium, amphitheatre, and other evidences of wealth and civilization in this rich country, where all is now solitary and desolate−where a few wandering Turcomans make a temporary abode, and their feldt-tents strongly contrast with what remains of the splendid edifices of its former possessors.

THE CASTLE OF PARGA, ALBANIA.
TURKEY IN EUROPE

W. L. Leitch. J. Tingle.

Of all the places contained within the circuit of the Ottoman empire, this little town is, perhaps, the most interesting to England; because its fate has compromised that high and before unsullied character for good faith, which had ever distinguished British transactions, and left a stain behind which no length of time can entirely wash away.

This town is of comparatively modern foundation, and was unknown before the fifteenth century. Its erection was attributed to a miracle in the Greek church. The Christian inhabitants had occupied a place in the interior, open to the continued assaults and attacks of the Turkish invaders of the country. While deliberating on searching for a more secure site, a shepherd, following after some stray sheep, discovered, in a cave over the sea, a statue of the Panaya, and brought it with great reverence to a church in the old city. The image, however, would not rest there, but returned to her former abode. It was brought back, but again returned; when the inhabitants, hailing the miraculous omen, followed it, built a church over the cave in which it was found, and commenced a new city round the church. So Parga rose upon its sea-beat rock, impending over the Adriatic, and protected by its impregnable situation from all attacks of the Infidels. The site chosen was particularly beautiful. A conical hill juts out from a deep bay, having secure harbours on each side. From hence the bay sweeps with picturesque curves, embracing with its long arms a magnificent sheet of water; the view terminated behind with the rugged precipice of the Albanian chain, and before by the islands of Paxo and Corfu, floating on a singularly clear and lucid sea. On the summit, over the caves, stands the acropolis of the city; and sloping down the sides, the houses of the inhabitants.

The Venetians, who were then in possession of the Ionian Islands, immediately took this little Christian community, on the opposite coast, under their care, and for many years they greatly prospered. Their town contained four thousand inhabitants, and their territory extended for twenty miles along the shores of the bay. The district had been anciently called Elaiatis, from the excellency of the oil it yielded; and the Parghiotes improved this quality to the utmost. Eighty-one thousand olive-trees clothed the sloping sides of the bay, and the oil of the industrious citizens of Parga was esteemed all over the Levant. The character of the people corresponded with this prosperity−they were esteemed for their piety and integrity. No Parghiote, it is said, was ever found among that numerous class in the country, which were robbers by land and pirates by sea; but, above all, they were distinguished by an ardent love of liberty, and an enthusiastic attachment to their native soil, that nothing could subdue or weaken; and this character they supported in this lawless region for three centuries.

But the tyranny and ambition of Ali Pasha now subdued with resistless violence all the strongholds in that country, and fixed his eye on Parga as a most desirable object. The compassionate citizens had opened their gates to the fugitive Suliotes and other oppressed people, driven from their native towns; and this unpardonable offence had added to the malignant hostility of Ali, and for twenty years he used every stratagem of force or fraud to obtain possession of the place, without effect; till at length the protection afforded to it by England, was the means of gratifying all his evil passions. When the Ionian Islands fell under the dominion of France, the Parghiotes put themselves under its protection, against the power of Ali, and received a French garrison in their town; but when the islands were ceded to the English, the garrison capitulated, and the inhabitants gladly committed themselves to the care of that free and enlightened state, which they had always looked up to with honour and respect, and they were received as an independent ally of the new Ionian republic. The rage of Ali, when he saw his prey thus snatched from him, was ferocious, and vented itself in a bloody sacrifice of other victims. For three years this connection continued, with mutual good-will; and they felt the security of a perfect confidence. The crisis, however, of their fate was at hand.

The Turkish government demanded the town of Parga, as part of their territory, and a secret negotiation was entered into with the English to surrender it. When this transpired, the place was filled with consternation and despair. The people rushed into the streets; they declared, and truly, that deserting them, was only sacrificing them to their bitter persecutors, who had sworn to exterminate them, and they would not survive it, but first destroy their wives and children, and finally themselves and their town. When no entreaty could prevail on them to remain behind the English garrison, they were offered an asylum in the island of Corfu, and a compensation for the property they left behind. To these terms they were compelled to accede, and the Glasgow frigate was sent to protect and convey them. The English found them in their church, disinterring the bodies of their ancestors, and burning their bones, that thus they might not be left to the sacrilegious insults of their enemies. The whole population then descended mournfully down the steep, some bearing the ashes of the dead, some grasping portions of the soil of a place so dear to them, and some the sacred image by whose direction they had chosen it. When arrived on the shore, they all kneeled down with one spontaneous impulse, kissed fervently the sand, and so took a last and sad farewell. Before they went out of the bay, the ferocious Albanians of Ali, who were waiting like famished tigers, rushed into the town. They found nothing that had life, all was still and motionless except the columns of smoke that was still eddying up from the ashes of the dead.

The desponding remains of this interesting people, after continuing for a short time in the Ionian Islands in poverty and distress, soon dispersed; the broken community was absorbed in other populations, and the name forgotten; and the traveller who sails to Corfu, looks up as he passes this lovely bay, and sees the remains of this aërial city, lately the residence of the free, industrious, and native Christian community, now the den of some of the most ferocious and savage hordes of Turks in the Ottoman empire.

CASTLE AND VALLEY OF SULI, THE ANCIENT ACHERON.
ALBANIA

W. L. Leitch. C. Bentley.

Where the dark Acheron, now called the Kalamas, rolls its gloomy tide, among the recesses of chasms so deep and shadowy, that the wild imaginations of the Greek poets called it a river of hell−and the district through which it ran, the entrance to the infernal regions−stood the city of Suli, as distinguished as Parga by the bloody enmity of Ali Pasha.

In this country, for ages unsettled by any regular government, and disturbed by the constant warfare of petty beys and pashas, security of site was the strongest recommendation for erecting a town. A traveller winding his way through the chasms and ravines of these dark mountains, emerges unexpectedly on the summit upon a broad and fair platform. Here, 2000 feet above the bed of the Acheron, the tribe of Suli built their cities, and in this elevated rocky fastness fixed their chief abode, which they called Kako-Suli, from the exceeding difficulty of climbing up to it. On this lofty table-land were four populous towns, and they held sixty-six tributary villages, built on every available spot among the ravines and precipices below. The character of these mountaineers, and their peculiar habits, long distinguished them among their neighbours. Their fierce and unsubdued courage, their endurance of fatigue and privation, their skill in warlike weapons, caused them to be looked up to with great respect. Wherever they appeared, they were recognized by characters which marked them. Their skin was of a dark bronze colour; constantly exposed to sun and wind, and unprovided with the shelter of tents in their expeditions, the surface of the exposed parts attained the colour and consistency of tanned leather, and almost an equal insensibility. Their dress was a long white capote, strongly contrasted with the colour of their skin. They wore on their head a small cap called a fez, resembling an inverted saucer, scarcely covering the top of the crown, from under which a long lock of hair streamed in the wind. Their arms were the tophek or musket without a bayonet, and in their girdle not a straight yatagan, but a crooked sabre. Thus distinguished was

 
.....“The dark Suliote,
In his snowy camese, and his shaggy capote;
To the wolf and the vulture he leaves his wild flock,
And descends to the plain like a stream from the rock.”
 

The little state enrolled on their cloud-capped mountains 2500 palikars of this description, who were objects of fear and respect to all other Albanians when seen below. These were the men, who, under the valiant Scanderbeg, opposed the first inroads of the Turks into the country; and in later times, under the gallant Lambro, attempted to liberate Greece from their yoke.

The usages and opinions of the women all tended to cherish this warlike character. The fountain, as in the days of Homer, was the place where they congregated, and displayed their traits of national character. Scrupulous respect was here paid to precedence. The wife of the bravest man had the first right to fill her urnlike pitcher with water, and then in succession the rest, according to the reputation of their husbands in war. When families quarrelled, no man had permission to interfere, lest by chance he might kill a woman, an act looked upon with horror, and expiated by his own death. On various occasions they formed themselves into military bodies, armed themselves with their husbands’ weapons, rushed into the melée, and turned the doubtful scale of victory.

As long as this bold and independent christian republic occupied their mountain cities, they opposed a formidable obstacle to the insatiable ambition of Ali Pasha; it was, therefore, one of the first of the neighbouring states which he determined to destroy. He made his attempt so early as the year 1792, and its perfidy was the model of all his future proceedings. He invited the Suliotes to a conference on affairs of mutual interest. They descended from their mountain, and, having arrived at the appointed plain below, they laid aside their arms, and engaged in athletic sports and military games, as was usual with them on such friendly occasions. The Pasha, like a tiger from its lair, rushed upon them in this defenceless state, and murdered or captured every man present but three−one of whom escaped, passed up the mountain, and apprised the republic of the treachery. Among the prisoners was the hero Tzavalles, the great leader of the Suliotes. With this man in his power, he endeavoured again to treat with the people. He sent him up the steep, leaving his son behind as a hostage. When arrived at Suli, he exhorted the people to a strenuous defence. He returned a letter to Ali, written in the stern spirit of antiquity: “You think,” said he, “I am a cruel father to sacrifice my child; but if you had succeeded, all my family would have been exterminated without mercy, and no one left to avenge them. My wife is young, and I may have many more children to defend their country; if my boy is not willing to be now sacrificed for it, he is not fit to live, but to die as an unworthy son of Greece.” The enraged Pasha gave orders to ascend, and carry the mountain. While engaged in front, a band of women, headed by the mother of the boy, attacked the Turks in the rear. They were driven down with great slaughter, and Ali himself narrowly escaped.

Though thus defeated, he never abandoned his intention; for a series of years he renewed his attempts both openly and secretly, till at length, having become sovereign of the whole country of Albania, he united the whole of its forces for a final attack on this stubborn rock. More than 40,000 men were leagued round it below, while the defenders above, reduced by various combats, did not amount to 2000. Unsubdued by force, but reduced by famine, they at length agreed to abandon their strong-hold. A safeguard was guaranteed to them, to migrate where they pleased; and the remnant left alive, divided themselves into two bodies, which took different routes through the mountain. They were both attacked and massacred without mercy. The women rushed with their children to the edge of a precipice, where they cast themselves down, and were dashed to pieces, rather than fall into the hands of their loathed conquerors. A few men escaped into a fortress in which was a depôt of ammunition. They were headed by an ecclesiastic, who had distinguished himself by his devoted attachment to the religion and liberty of his country. He here

declared that all resistance was hopeless, and invited the Turks to take possession of this last defence. They eagerly entered, and filled the castle, when the priest applied a match to the powder, and the whole were blown into the air. Among the records of these events, recalling the memory of this brave but exterminated people, is a song by one of the survivors, distinguished by the simplicity but poetic spirit of the original language. The last verse thus comments on the catastrophe

 
“Now Suli lies low and forlorn−Avaric and Kiaffa renowned,
And Kunghi’s high ramparts are torn, its fragments are scattered around:
But the gallant Caloyer was there, and he laughed as he lighted the train;
Yes, he laughed as he soared in the air, to escape the base conqueror’s chain.”
 

Ali having at length effected this almost hopeless conquest over this free republic, obtained from the Porte the dignified appellation of Aslem or “the lion,” and to commemorate his achievement, he built a splendid seraï on the summit of the mountain, amidst the ruins of the town, which is seen in our illustration peeping over the edge of the precipice. Meanwhile the few survivors of this brave people who had escaped the massacre, fled to Parga and other Christian towns, which afforded them an asylum. They were afterwards enrolled in various corps, and assisted in the liberation of Greece. One of them formed the body-guard of Lord Byron, and were among the mourners that stood round his grave at Missolonghi. But they have now no “local habitation,” and even their name has nearly perished.