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 Programming Your
Home
Automate with Arduino, Android, and
Your Computer
by Mike Riley

Version: P1.0 (February 2012)

Copyright © 2012 The Pragmatic Programmers, LLC. This book is

licensed to the individual who purchased it. We don't copy-protect
it because that would limit your ability to use it for your own
purposes. Please don't break this trust—you can use this across
all of your devices but please do not share this copy with other
members of your team, with friends, or via file sharing services.
Thanks.
—Dave & Andy.
Many of the designations used by manufacturers and sellers to distinguish their products
are claimed as trademarks. Where those designations appear in this book, and The
Pragmatic Programmers, LLC was aware of a trademark claim, the designations have been
printed in initial capital letters or in all capitals. The Pragmatic Starter Kit, The Pragmatic
Programmer, Pragmatic Programming, Pragmatic Bookshelf and the linking g device are
trademarks of The Pragmatic Programmers, LLC.

Every precaution was taken in the preparation of this book. However, the publisher
assumes no responsibility for errors or omissions, or for damages that may result from
the use of information (including program listings) contained herein.

Our Pragmatic courses, workshops, and other products can help you and your team create
better software and have more fun. For more information, as well as the latest Pragmatic
titles, please visit us at http://pragprog.com.
​

This book is dedicated to Bill, Eileen, and Josie.

Table of Contents
Acknowledgments
Preface
Who Should Read This Book
What’s in This Book
Arduinos, Androids, and iPhones, Oh My!
Code Examples and Conventions
Online Resources
Preparations
Getting Started
What Is Home Automation?
Commercial Solutions
DIY Solutions
Justifying the Investment
Setting Up Your Workbench
Sketching Out Your Ideas
Writing, Wiring, and Testing
Documenting Your Work
Requirements
Knowing the Hardware
Knowing the Software
Be Safe, Have Fun!
Projects
Water Level Notifier
What You Need
Building the Solution
Hooking It Up
Sketching Things Out
Writing the Web Mailer
Adding an Ethernet Shield
All Together Now
Next Steps
Electric Guard Dog
What You Need
Building the Solution
Dog Assembly
Dog Training
Testing It Out
Unleashing the Dog
Next Steps
Tweeting Bird Feeder
What You Need
Building the Solution
The Perch Sensor
The Seed Sensor
Going Wireless
Tweeting with Python
Putting It All Together
Next Steps
Package Delivery Detector
What You Need
Building the Solution
Hardware Assembly
Writing the Code
The Package Delivery Sketch
Testing the Delivery Sketch
The Delivery Processor
Creating the Delivery Database
Installing the Package Dependencies
Writing the Script
Testing the Delivery Processor
Setting It Up
Next Steps
Web-Enabled Light Switch
What You Need
Building the Solution
Hooking It Up
Writing the Code for the Web Client
 Testing Out the Web Client
Writing the Code for the Android Client
Testing Out the Android Client
Next Steps
Curtain Automation
What You Need
Building the Solution
Using the Stepper Motor
Programming the Stepper Motor
Adding the Sensors
Writing the Sketch
Installing the Hardware
Next Steps
Android Door Lock
What You Need
Building the Solution
Controlling the Android Door Lock
Writing the Android Server
Writing the Android Client
Test and Install
Next Steps
Giving Your Home a Voice
What You Need
Speaker Setup
Giving Lion a Voice
Wireless Mic Calibration
Programming a Talking Lion
Conversing with Your Home
Next Steps
Predictions
Future Designs
Living in the Near
The Long View
The Home of the Future
More Project Ideas
Clutter Detector
 Electricity Usage Monitor
Electric Scarecrow
Entertainment System Remote
Home Sleep Timer
Humidity Sensor-Driven Sprinkler System
Networked Smoke Detectors
Proximity Garage Door Opener
Smart HVAC Controller
Smart Mailbox
Smart Lighting
Solar and Wind Power Monitors
Appendices
Installing Arduino Libraries
Apple OSX
Linux
Windows
Bibliography

Copyright © 2012, The Pragmatic Bookshelf.

Praise for Programming Your
Home
Mike has a broad technology experience base that puts all the pieces
of some remarkable projects together. It’s amazing that he makes it
all so easy and affordable. Don’t miss all that can be learned from
this gem.

→ Michael Bengtson, Consultant

The Web-Enabled Light Switch project gave my family convenience
and security options and enhanced my knowledge of RS-232
communications. It is nice to be able to switch on lights from my
favorite chair. And the Tweeting Bird Feeder project has opened my
eyes to the uses of radio communications around the home for
things besides Wi-Fi, and it will help in my work to contribute to the
preservation of bird species that are struggling for food and habitat.

→ Bob Cochran, Information Technology Specialist

With this book, Mike Riley celebrates the Arduino microcontroller in a
way that both beginning and advanced home automation hobbyists
will enjoy.

→ Sven Davies, Vice President of Applications

This is an outstanding reference that should be on the desk of every
DIYer. In much the same way that software engineers mention “The
Gang of Four Patterns Book,” I predict this text will eventually be
referred to as “The Riley Book of Home Automation.”

→ Jon Kurz, President, Dycet, LLC

Every technology is only as exciting as the things you do with it.
Mike takes a few cheap electronics parts, an Arduino, and a bit of
code and turns your home into a much more exciting and enjoyable
place. His easy-to-follow instructions make every single one of these
projects both fun and useful.

Maik Schmidt, Software Developer, Author of Arduino: A Quick-

→
Start Guide
I’ve had more fun learning new languages, systems, and gadgets
with this book than any other book I’ve read!

→ James Schultz, Software Developer

Home automation is great fun, and Programming Your Home by
Mike Riley will get you started right away. By leveraging this book
and the easily available free/inexpensive hardware and software,
anyone can tackle some great projects.

→ Tony Williamitis, Senior Embedded Systems Engineer

This is a fun and enthusiastic survey of electronic devices that can
interact with the real world and that starts in your own home!

→ John Winans, Chief Software Architect

 Acknowledgments
I have been a lifelong tinkerer. My earliest recollection of dissecting
my father’s broken tape recorder instilled an appreciation for the
technology that drove it. From there, erector sets, model railroads,
and programmable calculators led to personal computers, mobile
devices, and microcontrollers. Over the years, this passion for
learning not only how stuff works but also how technical concepts
can be remixed with surprising, often highly satisfying results has
been liberating. That’s why this book was such a joy for me to write.

Helping others to see what’s possible by observing their

surroundings and having the desire to take an active role in making
their lives easier with technology while having fun is this book’s
primary goal. Yet without others helping me distill my ideas into
what you are reading now, this book would not have been possible.
It is to them that I wish to express my deepest gratitude for their
support.

A boatload of thanks goes to the book’s editor, Jackie Carter, who

spent countless hours ensuring that my words were constructed with
clarity and precision. Copy editor Molly McBeath did a fantastic job
catching hidden (from my view anyway) typos and grammatical
misconstructions. Big thanks to Susannah Pfalzer for her infectious
enthusiasm and boundless boosts of encouragement and to Arduino
expert and fellow Pragmatic author Maik Schmidt, whose own
success helped pave the way for a book like this.
Many thanks also go to John Winans, tech wiz extraordinaire, who
refactored the state machine code used in several of the projects, as
well as to Sven Davies, Mike Bengtson, Jon Bearscove, Kevin Gisi,
Michael Hunter, Jerry Kuch, Preston Patton, and Tony Williamitis for
helping to make this book as technically accurate and complete as it
is. Shout-outs also go to Jon Erikson and Jon Kurz for their
enthusiastic encouragement. I also want to thank Bob Cochran and
Jim Schultz for providing wonderfully helpful feedback during the
book’s beta period. Thanks also go to Philip Aaberg for filling my
ears with music to code by. And to the makers of and contributors to
the Arduino and Fritzing projects, you people have changed the
world for the better.

I am most grateful to my wife, Marinette, and my family for allowing

me to tunnel away for months in my mythical man cave to complete
this book. And I can’t gush enough over the wonderful pencil
illustrations that my daughter drew for the book. I am so proud of
you, Marielle!

Finally, I am sincerely thankful to Dave Thomas and Andy Hunt for

their passion and vision. You’re the best.

Mike Riley
mailto:mike@mikeriley.com
Naperville, IL, December 2011

Copyright © 2012, The Pragmatic Bookshelf.

 Preface
Welcome to the exciting, empowering world of home automation! If
you have ever wanted your home to do more than just protect you
against the outside elements and want to interface it to the digital
domain, this book will show you how. By demonstrating several
easy-to-build projects, you will be able to take the skills you learned
from this book and expand upon and apply them toward custom
home automation projects of your own design.

The book’s primary objective is to get you excited about the broader
possibilities for home automation and instill the confidence you need
to ultimately build upon these and your own ideas. The projects also
make great parent-child learning activities, as the finished products
instill a great sense of accomplishment. And who knows? Your nifty
home automation creations may even change the world and become
a huge new business opportunity for other homeowners actively
seeking an automation solution that saves them time and money.
Who Should Read This Book
Programming Your Home is best suited to DIYers, programmers, and
tinkerers who enjoy spending their leisure time building high-tech
solutions to further automate their lives and impress their friends
and family with their creations. Essentially, it is for those who
generally enjoy creating custom technology and electronics solutions
for their own personal living space.

A basic understanding of Arduino and programming languages like

Ruby and Python are recommended but not required. You will learn
how to combine these technologies in unique configurations to
resolve homemaker annoyances and improve home management
efficiencies.

In addition to the inclusion of Python scripts and Ruby on Rails-

based web services, several of the projects call upon Google’s
Android platform to help enhance the data event collection,
visualization, and instantiation of activities. A basic familiarity with
the Android SDK will be beneficial so that the projects that make use
of the Android OS can offer a more mobile reach.

If you’re the type of person who prefers to build versus buy your
home accessories, this book will further motivate you to use what
you learned in the book as a starting point to expand upon and
optimize them in various ways for their environment. Even though
some of the topics deal with multiple software- and hardware-based
solutions, they are easy to follow and inexpensive to build. Most of
all, they show how a few simple ideas can transform a static analog
environment into a smart digital one while having fun.
What’s in This Book
After a basic introduction to home automation and the tools of the
trade, this book will teach you how to construct and program eight
unique projects that improve home utility and leisure-time
efficiencies. Each project incorporates a variety of inexpensive
sensors, actuators, and microcontrollers that have their own unique
functions. You will assemble the hardware and codify the software
that will perform a number of functions, such as turning on and off
power switches from your phone, detecting package deliveries and
transmitting emails announcing their arrival, posting tweets on
Twitter when your bird feeder needs to be refilled, and opening and
closing curtains depending on light and temperature, and more.

Because the recommended skill set for building these solutions

includes some familiarity with programming, this book builds upon
several previously published Pragmatic Bookshelf titles. If you would
like to learn more about programming Arduinos or writing Ruby or
Python scripts, I strongly recommend checking out the books listed
in Appendix 2, ​Bibliography​.

Each project begins with a general introduction and is followed by a

What You Need section that lists the hardware parts used. This is
followed by a section called Building the Solution that provides step-
by-step instructions on assembling the hardware. Programming Your
Home will call upon the Arduino extensively for most (but not all) of
the projects. Once the hardware is constructed, it can be
programmed to perform the automation task we built it to do.
Programs can range from code for Arduino microcontrollers to scripts
that execute on a computer designed to control, capture, and
process the data from the assembled hardware elements.
Discovering Diverse Content Through
Random Scribd Documents
so that the whole market resembles a serdáb or cooling place of
Baghdád. The principal men of Brússa sit here during the hottest
hours of the day. According to the descriptions of travellers there is
no where to be found so pleasant a market place. The market of
Haleb and of Alí Páshá at Adrianople are famous, but neither they,
nor even those of Constantinople, are to be compared with the
markets of Brússa. The saddlers, and the long market are the most
crowded; and the one occupied by the sellers of roast meat near the
rice khán is very elegant. None of the provisions at Brússa are sold
by Infidels but all by true Moslims. The shops of the Sherbet-
merchants are adorned with all sorts of cups, and in the summer-
time they put flowers into the sherbet and also mix rosewater with
it, which is not the custom any where else. The fruit merchants
ornament their shops with branches bearing fruit. There are seventy-
five coffee-houses each capable of holding a thousand persons,
which are frequented by the most elegant and learned of the
inhabitants; and three times a day singers and dancers execute a
musical concert in them like those of Hossein Bikara. Their poets are
so many Hassáns, and their story-tellers (Meddáh) so many Abúl-
ma’álí. The one most famous for relating stories from the Hamzeh-
námeh is Kúrbání Alí, and Sheríf Chelebí enchanted his hearers by
those he told from the Sháh-námeh. Other story-tellers (Kissah
Khán) were famous for reciting the tales of Abú Moslem the hatchet-
bearer, which may be compared to the memoirs (Seir) of Weissi. All
coffee-houses, and particularly those near the great mosque,
abound with men skilled in a thousand arts (Hezár-fenn) dancing
and pleasure continue the whole night, and in the morning every
body goes to the mosque. These coffee-houses became famous only
since those of Constantinople were closed by the express command
of Sultán Murád IV. There are also no less than ninety-seven Búza-
houses, which are not to be equalled in the world; they are
wainscoted with fayence, painted, each capable of accommodating
one thousand men. In summer the Búza is cooled in ice, like
sherbet; the principal men of the town are not ashamed to enter
these Búza-houses, although abundance of youths, dancers and
singers, girt with Brússa girdles, here entice their lovers to ruin. The
roads are paved with large flint-stones, a kind of paving not met
with elsewhere; these stones are not the least worn by age, but they
are dangerous for horses, who stumble on them because they are so
hard and bright.

Description of the bridge of Erghándí.

A market for weavers is established on both sides of the bridge of

Erghándí at Gokdereh (the valley of Olympus) the small windows of
each shop look on to the torrent of Gokdereh, which flows beneath.
The shops are covered with lead, and the bridge is shut in on two
sides by iron gates pierced with loopholes. A part of the bridge is
reserved for the use of strangers to fasten up their horses. There is
no covered bridge like this, either in Arabia, Persia or Turkey. The
name of this bridge, Erghándí, is derived from the word Erghalándí,
which signifies, “it has been shaken,” and to which the following
tradition is attached:—
In the time of Sultán Orkhán, a warrior, going early to the bath here,
heard a voice, saying, “Shall I come out or not?” The soldier being a
brave fellow, called out, “Come out,” adding a curse or two; when
out broke from the place whence the sound came, a rich treasure,
with great shaking and trembling of the earth (Erghálandí). The
soldier, upon seeing such a quantity of gold coins, went and related
the story to Orkhán, who advised him to spend in pious works, what
Heaven had thus granted him. He took the treasure to his home,
paid a tenth of it to the revenue, and then built this bridge, which
took its name from the circumstance. There are forty-eight large and
small bridges in and about Brússa. The streets and some of the
markets are adorned with festoons of grapes, which grow here in
great plenty, and others with tall plane-trees and willows. Brússa is
truly a garden-town; the number of gardens is said to be forty-seven
thousand, all abundantly supplied with water.

Description of the Walks and pleasure-places of Brússa.

Of these there are no less than three hundred and sixty-five, so that
there is one for every day in the year. The finest is that of Búnár-
báshí, where if you eat roast meat and drink of the water, you feel
hungry again immediately; of such digestive power is the water: a
mosque adorns this famous walk. The walk of the Mevleví-kháneh,
or convent of Dervishes, built by Orkhán, where twice a week the
Mevlevís assemble for their religious dances (sima’á), and afterwards
take their pleasure in the fields. The walk of Abdál Murád Sultán is
situate in a valley high up on Mount Olympus, whence the finest
view of Brússa is obtained. The verdure is so luxuriant, that the
earth seems covered with green velvet. There are plane-trees,
willows, cypresses and box-trees, of an immense height, under the
shade of which ten thousand men may procure shelter. Swings are
fastened with ropes to some of these trees, where lovers and their
beloved swing each other. There are benches for company and
benches for prayer; it is a most delightful place, and extends as far
as the eye can reach. The walk of Fissdíklí is adorned with pine-
trees, and is a secluded but very pleasant corner. The walk of
Karanfillí, on the way to Kaplíjah, is a resting-place. The walk of Kaplí
Kiaya is a fine spot without any buildings, and surrounded by woods,
and that of Abd-ul-múmen is above all praise. Outside of the town,
to the east, in a chesnut-wood, half an hour’s distance from the foot
of Mount Olympus, stands the fountain of A’ssá, which is said to
have rushed forth by a miracle, when the great Saint Emír Sultán
struck his staff (a’ssá) into the ground on this spot. The chesnuts are
grafted trees, each not weighing above forty drachms. The walk of
Sobrán is also adorned with chesnut-trees. The place of Ulumest is a
convent for the accommodation of strangers. The pleasure-place of
Kazí-yailá (the judge’s Alp) is situate half-way up Mount Olympus,
and is ascended from below in five hours. The Okmeïdán, or
archery-ground, is so pleasant a place, that it is beyond all
description. The walk of the Monks’ mountain (Olympus) obtained its
name from its having been the retreat of Greek Monks.

A Dissertation on Mountains.
God created one hundred and forty-eight mountains, as locks of the
earth, which is held together by them when shaken by earthquakes;
this is hinted in the verses of the Korán, “His (God’s) are the keys of
the earth and Heaven;” and again, “and the mountains as pales”.
According to geographers there are in the first climate, nineteen; in
the second, twenty-seven; in the third, thirty-one; in the fourth,
twenty-four; in the fifth, twenty-nine; in the sixth, thirty-six; and in
the seventh, thirty-seven great mountains. The root of all mountains
is mount Káf, thus designated by the verse of the Korán, “Káf and
the glorious Korán;” it surrounds the earth and is reached by the
Kalmúks beyond the ice-sea; they call it in their language Yaldarák
Ták. If it pleases God, I shall describe it when I undertake that
journey. Since the time of Alexander none but the Kalmúks have
seen Mount Káf, they assemble every forty or fifty years to the
number of seventy, or eighty thousand, in order to visit it. The
Caucasus (Kúh-al-burz) faces the desert of Tartary called Heihát, the
great mountain of Germany (Riesengeburg), and the mountain of
the moon twenty farsangs beyond the equator, where the Nile
originates. Mount Olympus was the first of these mountains which I
ascended with a goodly company; we took litters, tents and all
necessary preparations with us, and set out from Búnár-báshí
ascending during five hours. The first height, Ghází Yailá, is so called
because the Moslim victors (Ghází) had a station here during the
siege of Brússa, which lasted a whole year. It is a pleasant spot with
meadows and chesnut-trees, a small rivulet running through it is full
of trout. From this place a full view of the town of Brússa is
obtained. Five hours further on is the table-land called Sobrán
Yailássí, a large plain with chesnut-woods; trout are also found in the
lakes of it; we took a great many of them, and ate them fried with
fresh butter; each fish seemed like one of the dishes Jesus multiplied
amongst the people (six thousand men). Some hundred thousand
sheep graze here, descended from the forty thousand sheep of
Sultán Osmán: the shepherds are Turks, they brought us some
sheep as a present, which we immediately roasted, and passed the
night in the open air. Next day we mounted again in a south-east
direction (Kibláh) the road lined with hyacinths, roses, basilicon, and
other flowers, the scent of which perfumed our brains. We refreshed
ourselves with water from the living spring, and came after three
hour’s travelling to the place called Menzíl Bakajak, where we halted
three days and three nights in the woods, delighting in fresh fish and
roasted sheep. This place is called Bakajak, or look-out, because
from hence on the nights previous to Ramazán they watch for the
new moon, and, as soon as they see it, light a fire to give notice to
the town, where the guns are fired to announce the commencement
of the fast. This look-out is on the top of an isolated rock, which
stretches towards the town like an elephant’s proboscis and hangs
over so deep a precipice that nobody dares look down. From it the
plain Filehdár, with all its villages, fields, and cultivated grounds
appear, like a picture on paper. It is so steep and prominent that the
great mosque, the castle and bezestán of Brússa seem as it were
sinking into the base of the mountain, and from the summit cannot
be seen at all. Rocks towering to the sky take the appearance here
of many strange shapes, such as dragons, elephants and eagles. We
mounted still further in the direction of the Kiblah through flowery
meadows, where no tall trees were to be seen, and after five hours
came to the station of Sultán Suleïmán’s fountain-head. A delightful
spot with a spring of water so cold that a man cannot take out of it
three stones in succession. There is here a large mass of rock the
size of the cupola of a bath, which vibrates on being touched, and
also many rivulets containing trout of one or two becas each. These
rivulets and brooks being frozen in the winter, the head ice-man,
(Kárjí-báshí) sends two or three hundred persons to cut the ice,
which, transparent as crystal and brilliant as diamonds, is used in
summer to cool their sherbet by the inhabitants of Constantinople
and Brússa. Some hundred ass-loads are every day embarked at
Modania for the use of the coffee-houses, Imperial kitchens, and the
Imperial Harím; for the Vezírs, the Kází-askers, and the Muftis.

Description of the Ice-worm.

This is a worm, which is found in the midst of ice and snow as old as
the creation, but is difficult to find; it has forty feet, and forty black
spots on its back, with two eyes as red as rubies, all ice, without a
tongue, and its interior filled with an icy fluid; it shines like a
diamond but melts quickly away, because it is all ice. In size, it is like
those cucumbers which are sold for seed at Lángabestán, sometimes
larger, sometimes smaller. The ice-worm I brought to Sultán Ibrahím
was smaller than a cucumber. It is an aphrodisiac, sharpens the
sight, and makes a man as healthy and vigorous as a new-born
child. It is rarely found, and falls but to the lot of kings! It is said
that on the Caucasus they are of the size of dogs, with four feet,
living and walking among the ice and snow. Faith be upon the teller!
I have not seen them.
Above the station of Súleimán vegetation ceases and the mountain is
barren. Kulleí Jehán, the tower of the world, is on the topmost peak
of the monk’s mountain (Olympus) whence beneath your feet the
clouds may be seen passing over the town. It is a journey of two
days from Brússa to the top; being so very high it is entirely barren;
the mountains of Cútahía are seen from the south side; the
mountains of Sogúd from the East, and from the west side the
mountains of Galipolis, beyond the White Sea. The summits of the
Seven Towers and of the Minárehs of Sultán Ahmed, may be
discerned from hence when the sun shines on Constantinople. From
its height, it is so much exposed to the wind, that if men did not
cling to, or shelter themselves behind, the rocks, the wind would
blow them away like cotton. On the highest spot is a burying place,
the four sides composed of immense stones; it is the tomb of Sa’dán
the son of Landha, who is said to have taken refuge here from fear
of Hamzah. Near it is a deep dark cave which leads to seventy or
eighty small cells, where Monks resided in the time of the Byzantine
Empire; on some of them are inscriptions in Greek and Latin, two
thousand years old. People who come to the top also write their
names in this place. We again mounted our horses and came after
ten hours ride, ascending and descending, to the Victor’s height,
Ghází Yailá, from whence, after another ride of ten hours, we arrived
at Brússa.

Language, Dress, and Manufactures of the Inhabitants of Brússa.

There are many thousand rich merchants and learned divines who
dress in sable pelisses. Being in Asia, the language is related to the
Turkish, hence they say Ahmed Chepú instead of Ahmed Chelebí;
Memet Chepú instead of Mohammed Chelebí; Assmíl instead of
Ismaíl; Jafár instead of Ja’fer, besides some words and expressions
entirely unknown; young men of the town however speak with great
purity. Their principal occupation is the cultivation of silk, the
manufacture of velvets and other stuffs of Brússa called Sereng and
Chátma, it is also famed for the manufacture of cushions for sofas.

The Climate of Brússa.

The longest day is fifteen hours: the inhabitants are fresh-coloured

on account of the healthy air, but as Mount Olympus intercepts the
southerly winds, the air is dull and heavy when they blow. The youth
are numerous and have been celebrated in many a town-revolt
(Shehrengíz). The women are exquisite beauties, with well-arranged
teeth, and well-arranged words; their hair curled and dressed in
tresses is celebrated in the poetical expression Kessúí merghúleh.
The men attain a very old age; in short the pleasant advantages
which this town affords are not to be met with elsewhere. The
people are of a graceful stature, silver bodies, cautious, and so
eloquent that when they speak they never fail to produce the
greatest effect on their hearers.

The Eatables, Beverages and Fruits of Brússa.

The first is white bread of the kind called Súmún, which is as good
as the best of Constantinople; then that sort of bread called Chákil,
like white roses; the Gozlemeh, the Kerdeh, a kind of roast mutton
dressed over a stove (Tennúr). The sheep which are very fat come
from Mount Olympus. The white Halvá of Brússa is also celebrated.
The beverages are the delicious water of the head fountain Búnár-
báshí and seventeen other principal springs; excellent coffee from
Yemen, very good búza, the sherbet Khanedán-beg (smiling Prince),
that of Tírelí-oghlí, Karan-fillí and Shujáb.
The fruits are forty-day pears, exquisite grapes, apricots, cherries,
and chesnuts famous all over the world. These chesnuts, weighing
forty drachms each, are put on spits with the meat, the juice of
which penetrates them; they grow so succulent that it is almost
impossible to leave off eating them till one dies. The seven day
mulberries are also famous. The plain of Filehdár is laid out in
mulberry plantations, because the chief product of Brússa is silk,
which is said not to be equalled by the Persian silk of Shirwán.
The manufactures are those of ruby-coloured velvet, like that made
at Genoa, Brússa linen of different colours, aprons called Kirk-kalem,
purses of silk, silken nets, and finally cushions of cut velvet called
Chátma munakkash katífeh.

Visit to the Monuments and Tombs of the first Ottoman Sultáns.

The Seljúk family arrived in the country of Rúm (the Asiatic

provinces of the Roman Empire) in the year 476 (1083). They first
allied themselves with the Danishmend family, and occupied with
them the districts of Malatia, Cæsarea, Alayeh, and Konia. The
Seljúkians took up their residence in the latter town, while the
Danishmend family resided in those of Sivás and Erzerúm. Melek
Ghází died at Nigissár and is buried there; Ala-ud-dín the prince of
the Seljúk family, called Toghrúl-beg, the ancestor of the Ottoman
family from Mahán was a relation of his, and created him a Beg; he
made some inroads from Konia on Nicæa, Brússa and Nicomedia.
Ertoghrúl-beg, who was invested with drum and banner, had not yet
the right of striking coins and of the Friday prayer, he was buried at
Sogudjek near Nicæa. His son Osmán-beg was the first absolute
monarch of the Ottoman family whose name was struck on the coin,
and prayer said by Túrsún Fakíh, 699 (1299). He married the
daughter of Sheikh Edebálí who became the mother of Orkhán, and
through whom the Ottoman Sultáns are related to the prophet. Until
the time of Mohammed II. these princes were called Beg.
Mohammed II. was the first called Sultán by Akshems-ud-dín and
whose name was struck upon coins. Selím I. was then proclaimed
servant of Mecca and Medina by Kemál-páshá-zadeh, and Ebúsúd
Efendí the famous Muftí added to the title of Sultán Súleimán, that
of Sultán of two lands, and Khakán of two seas, because he had
conquered Baghdád and Rodos, but if he lost either of them he was
to lose the title also.

Short account of the Conquests of Osmán Khán.

He conquered the castles of Bílejik, Ainegol, Kara-hissár, Inogí, Iznik,

Kopru-hissár, Elibád-hissár, Castel, Kítah, Bígha, &c. Osmán-beg
reigned twenty-one years after the death of Sultán Ala-ud-dín, and
died at the age of sixty-nine, after having reigned twenty-six years,
at the moment Brússa fell into the hands of his son.

Conquests of Sultán Orkhán.

The Castles of Yází, Kogreh, and in Rúmelí, Yanbolí, Galibolí,

Moderní, Kojá Elí, Iznikmid, Belakabád, Brússa, Taraklí, Goinek,
Karassí, Bálikersí, Bergama, Adremyt, Ashlúna, Rodosto, and Búlair;
the last was conquered by Súleimán-páshá, Orkhán’s son, who lies
buried there.

Visit to Sultán Orkhán’s Tomb.

Sultán Orkhán died in the year 771 (1369), he is buried with his
father Osmán beneath a cupola in the mosque of the inner castle;
he died, after a reign of forty-one years, at the age of sixty-four; he
was a mild monarch, a father to the poor, and a warrior in the ways
of God. The divines of his time were David Kaissarí of Caramania, he
was named Kaissarí because he was brought up at Cæsarea, he
commented on the text of Mohay-ud-dín Arabí and was a second
Taftazání in mystic science. He was the first Professor (Muderris) of
the College which Sultán Orkhán built at Nicæa. Molá Ala-ud-dín
commonly called Eswed Khojá (the black master) who commented
doctrinally on the work Moghní-ul-lebíb and also on the book,
Wikayit. Molá Jenderelí Kará Khalíl, who was first created Kází-asker
of Anatolia by Orkhán. Molá Hassan Kaissarí, one of the greatest
Jurisconsults; he wrote a good commentary on Andalusian prosody,
he was a disciple of Mohay-ud-dín, and completed his education at
Damascus.

Notice of Hájí Begtásh, the great Saint.

When young he never mixed with other boys but sought retirement
and scorned all worldly pursuits. He refused to accept the dignity of
Sultán which was offered him by his father, who died a Prince in
Khorassán. Forty years long he did nothing but pray and fast, and
arrived at such a degree of perfection, that in the night, during his
sleep, his soul migrated from his body into the world of spirits, and
he became filled with the mystic science of spirits, and divine
knowledge. One Day the men of Khorassán asked him to perform a
miracle as a proof of his sanctity; he then performed many miracles,
and was acknowledged by all the great men of Khorassán to be their
superior. My ancestor, the pole of poles, the Sultán of learning, the
fountain head of science, the chief of the Sheikhs of Turkistán, Khojá
Ahmed Yessúí Ibn Mohammed Hanefí, was his disciple, and hinted
that he had received from him even the gift of direction to bliss
(Irshád), and of true Dervishship, which Gabriel brought from
Paradise, with its symbols, the crown, the habit, the carpet, the
lamp, the table, and the banner, to Mohammed the true fountain-
head of all Dervishship. The prophet delivered the direction to Imám
Alí, from whom it came to his son Hossein, who bequeathed it to
Imám Zein-ul-ábedín, who left it to Ibrahím Almokerrem, who when
in the prison of Merván handed over to Abú Moslim, the crown and
gown, carpet and table, lamp and banner, the symbols of
Dervishship. From him they came to the Imám Mohammed Báker,
then to his son Imám Ja’fer, and to his son Mússa Kázím, and from
him to Ahmed Yessúí the head of the Sheikhs of Turkistán, who
being asked by his disciples to leave to them the aforesaid symbols,
never consented till Hájí Begtásh made his appearance, who became
by the possession of it, the pole of the poles (Kutbal-atkáb).
Hájí Begtásh of Khorassán was the son of the Seyyid Ibrahím
Mokerrem, who died in the prison of Merván, as it has been just
said, and there is no doubt of his descent in direct lineage from the
Prophet; the history of Ain Alí gives, however, the following
genealogy: Seyyid Mohammed Hájí Begtásh, the son of Seyyid Músá
Nishabúrí, son of Seyyid Ishak Essákin, son of Seyyid Ibrahím
Mokerrem El-askerí, son of Seyyid Mússa Ebí Sebha, son of Seyyid
Ibrahím Elmurteza, son of Imám Músa Alkázim, who had thirty-seven
children. Hájí Begtásh’s father left Khorassán after his father’s death
and established himself at Nishabúr, where he married Khatmeh the
daughter of Sheikh Ahmed and by her had Hájí Begtásh. While yet a
boy he was distinguished for his devotion, and was entrusted to the
care of Lokmán, one of the disciples of Ahmed Yessúí, from whom
he learned the exoteric and esoteric sciences. Lokmán had been
invested with the religious habit of Imám Ja’fer by the hand of
Báyazíd Bostámí. With this habit Lokmán invested Hájí Begtásh. This
is the crown or turban which has twelve folds in remembrance of the
twelve Imáms, and the white abbá with sleeves like a jubbeh, which
is worn by the Dervishes of the order of Begtásh. By order of Ahmed
Yessúí he accompanied Mohammed Bokhara Sáltik with seven
hundred men, Shems-ud-dín Tebrízí, Mohay-ud-dín Al-arebí, Kárí
Ahmed Sultán, and other pious men and Saints into Rúm, where the
Ottoman dynasty took its rise.
Hájí Begtásh instituted the new militia called Yenícherí, and having
established his seven hundred disciples in the towns conquered by
Sultán Orkhán, he sent Mohammed Bokhara Sárí Sáltik into Dobrúja,
Wallachia, Moldavia, Poland and Russia. The seven hundred
convents of Dervishes, Begtáshí, which actually exist in Turkey, are
derived from the seven hundred disciples of Hájí Begtásh. Hájí
Begtásh died in Sultán Orkhán’s reign, and was buried in his
presence in the capital of Crimea, where a Tátár princess raised a
monument over his tomb. This monument having fallen into decay
Sheitán Murád, a Beg of Cæsarea of Sultán Súleimán’s time,
restored and covered it with lead. If it please God we shall describe
it in its proper place. Sheikh Seyyid Ahmed Ruffa’í, buried at Ladika
near Amasia. Sheikh Hassan Rufa’í, buried at Tokát near Sunbullí,
was the nephew of the former. Sheikh Geigli Bábá was a Dervish of
the Begtáshís. Sheikh Kárá Ahmed Sultán a Persian prince, who
when on his travels came to Sultán Orkhán, was initiated by Hájí
Begtásh, and is buried at Ak-hissár. Sheikh Abdál Mússa Súltán, and
Sheikh Abdál Murád, both of Sultán Orkhán’s time.

Short account of Sultán Murád I.

He gave caps (Úskúfa) to the janissaries, embroidered with gold;

built a mosque at Bilejk, another mosque at Brússa and a convent
for Postín Púsh Bábá. He was assassinated in the year 791, after the
battle of Khassova, by Milosh Kúblakí. A cupola is erected over the
spot, which was renewed by my gracious Lord Melek Ahmed Páshá.

Tomb of Sultán Murád I. Khodavendkiár.

He is buried on the west side of Brússa near old Kaplíjah, beneath a

large cupola. His arrow, bow and quiver are suspended over his
tomb, with the bloody garment in which he was killed, which fills
with awe all who enter this monument. He was seventy years of age
at his death, and had reigned thirty.

Short account of Ilderím Báyazíd.

Besides numerous conquests in Anatolia, he passed seven times in
one year from Anatolia into Wallachia, and from the rapidity of his
movements obtained the name of Ilderím (lightning). He besieged
Constantinople, and established a judge there and seven hundred
Mussulmán houses, from the Flour-hall (Ún-kapán,) to the Rose
mosque, also the tribunal of Sirkejí-tekkieh. In the year 805,
following bad advice, he waged war against Timúr, and was taken
prisoner by the Tátárs after a long struggle on foot, his horse having
been thrown down. Brought into Timúr’s presence, he was well
received, but Timúr asking what he would have done to him had he
been taken prisoner; Báyazíd answered, that he would have put him
into an iron cage and carried him to Brússa; Timúr being enraged,
ordered Báyazíd to be put into an iron cage, intending to carry him
into Persia, but he died on the third day of a violent fever.
His son, Mohammed Chelebí pursued Timúr’s army towards Amasia,
and had tents made of the skins of the slain Tátárs, beneath which
he sheltered himself from the sun. The field of the above defeat is
called to this day, in derision, Táshak-ová-sí. He took his father’s
corpse from the enemy, and buried it in the mosque he had built at
Brússa. Sultán Murád IV. when he visited this tomb gave it a kick
with his foot, saying: “What, do you lie here like a monarch,—you,
who have destroyed the Ottoman honour, and have been made
prisoner by the Tátárs?” At the moment he kicked the coffin, he
cried, “Oh! my foot!” and from that day was attacked by the gout,
which carried him off. He lived sixty-seven years, and reigned
fourteen; he was a great Emperor, but could not war against fate.
The Divines of his time were Sheikh Sheháb-ud-dín Sivássí, who
composed a valuable commentary, and is buried at Aya Solúk
(Ephesus); Khosb-ud-dín of Nicæa, who contended much with
Timúr; Simánezadeh Sheikh Bedr-ud-dín Ben Mahmúd Ben Abd-ul-
azíz; the Mevlená Fakhr-ud-dín the Persian, buried at Adrianople;
Sheikh Abd-ur-rahím Ben Emír Azíz Merzifúní, and the Sheikh Pír
Elías, who is buried at Amasia.
 Short account of Sultán Mohammed I.

He first shared the Empire with his brethren Súleimán, Mússa, and
Issa Chelebí, whom he subdued in one year and became absolute
monarch. He built Yerkoí (Gimgera) on the banks of the Danube. He
died in 824, and lies buried beneath a painted cupola before his
mosque called the green building, (Yeshil Imáret), he was forty-
seven years old, and had reigned seven years. He was the first who
sent a Surreh, or present of money, by the caravan of pilgrims, to
the poor of Mecca and Medina. He finished the old mosque at
Adrianople, the foundations of which had been laid by his brother
Mússa, and built a cupola near Philippolis over the tomb of Ghází
Mohammed Beg, at the place called Kúnis.
The divines and learned men of his time were Kara Shems-ud-dín
Semaví, famed for his works and travels, who was exiled from
Brússa to Zaghrah in Rúmelí, where he is buried. Sheikh Abd-ul-latíf
Mokadessí Ben Abd-ur-rahmán Ben Alí Ben Ghánem.

Short account of the Reign of Murád II.

The soldiers having revolted, dethroned him under the pretext that
he had grown too old, and put his son Mohammed II., who was only
thirteen years of age in his place; but being found incapable to hold
the reins, the janissaries again displaced Mohammed II. sending him
to Magnesia, and recalled old Murád to the throne. Afterward in the
year 855 they deposed Murád II. for the second time, and Mahomed
II., then twenty-one years old, obtained absolute sway, and took up
his residence at Constantinople. His father died the next year (856)
at Adrianople, but was buried at Brússa. He lies in more magnificent
state than any of the Sultáns buried at Brússa, his tomb being
covered with a golden stuff. He was thirty-nine years old when he
died, and had reigned twenty-eight years. He built the mosque
Ujsherfelí at Adrianople, two other mosques, a Dar-ul-hadíth, a
Bezestán, and the bridge of Erkeneh with a mosque. He was the first
who assigned a salary to the Seyyíds or Sherífs.
The Divines and Sheikhs of his time were Zekeriah Khalvetí, the
disciple of Pír Elías, who is buried near him, and Sheikh Abd-ur-
rahmán Ben Hassám-ud-dín, commonly called Gumishlí-zádeh; he
was the son-in-law of Pír Elías, and having had the honour of kissing
the hands of the three sons of Murád II., he foretold to Mohammed
II. that he would conquer Constantinople, and establish the true
faith there.

Tombs of Ottoman Princes.

Ala-ud-dín Páshá, son of Osmán, who died in 804, lies near his
brother Orkhán; Shehinshah, son of Báyazíd, Governor of Brússa;
Mohammed, son of Báyazíd, and eight princes, brethren of Sultán
Selím I. whom he killed when going to war against Prince Ahmed,
are all buried near Orkhán; also their brother Ahmed, who was
strangled by Sultán Selím, and sent hither. Ahmed’s son Murád fled
into Persia to Sháh Ismaíl, where, at the end of three years, he died,
and was buried at Erdebíl near Sháh Safí. Two of his brothers, who
had been spared at the intercession of the Ulemas, died soon after
at Constantinople of the plague, and are also buried here. Korkúd,
who, persecuted by Selím I., was taken at Tekkah in a cavern with
his governor Piáleh and killed (909), is buried beneath a private
cupola near Murád II. Prince Hassan, the son of the latter and
brother of Mohammed II., and who was strangled soon after his
brother had ascended the throne, also lies buried here near his
father; so also does the unfortunate Jem, brother of Báyazíd II. He
left a cup, which, on being emptied, filled itself again, an ape who
played at chess, and a white parrot, which was dyed black by Sa’dí
the poet of Jem, and presented to the Sultán, saying the words, “We
belong to God, and return to him.” In the year 1074 (1663) at the
time I, poor Evliyá, was on my journey to Vienna, Prague and Lúnjat
(?), I conversed with many monks and patriarchs, who all agreed
that Jem was the son of a French princess, who being taken by
Mohammed II. at the point of the Seraglio, became the mother of
Báyazíd and Jem. The three brethren of Mohammed I., Issa, Mússa
and Súleimán are buried beside their father Báyazíd at his mosque.
There are many hundred princes and princesses buried at the
mosque of Sultán Murád II. at Brússa. Chelebí Sultán Mustafa, the
son of Súleimán I., who, on the invidious report of his enemies, was
strangled by his father, also lies buried in the tomb of Sultán Murád
II., though some pretend that he is interred on the east side of the
courtyard gate of Eyyúb, but that is another Mustafa, who was killed
by his father Súleimán, he having had two sons of that name. The
first six Ottoman emperors are also interred at Adrianople, at the
heads of their coffins a particular kind of turban is placed, with folds
and farthingales, after the fashion of Mahán, the town of Khorassán.
The art of folding them has descended from father to son in one
family, from the time of the Seljúkians. Mahommed II. wore the Urf
(a kind of round turban), and the conqueror of Egypt wore the
Selímí; may it last for ever!

Visit to the Tombs of Saints at Brússa.

Sheikh Geiklí Bábá Sultán was one of the followers of Ahmed Yessúí,
and came from Azerbeiján. He used to ride on wild roes in the
woods, and load gazelles with his baggage after he had harnessed
them. He planted a tree near the Seráï in the castle at Brússa, which
has now arrived at a great height. His tomb at Brússa in the great
convent was built by Orkhán.
Abdál Mússa, also a disciple of Ahmed Yessúí, came from Khorassán
with Hájí Begtásh to Rúm. He was a companion of Geiklí Bábá, and
was present with him at the conquest of Brússa, where he was
buried in a convent.
Abdál Murád Sultán, one of the Saints lost in abstraction (Santons),
who was present at the conquest of Brússa. He is buried in a
convent facing the town on the South side, in a pleasant place,
which is at the same time a pleasure garden for the inhabitants of
Brússa. A sword, three cubits long is shown here from which Sultán
Ahmed I. cut off one cubit’s length, which he placed in his treasury.
Molá Shems-ud-dín Mohammed Ben Mohammed Ben Hamza Ben
Mohammed Fanarí, the sun of hidden things, and the moon of life,
one of the first divines of Sultán Ilderím, has left works on seventy
different scientific subjects, but by God’s will became blind at last. It
is related that having opened the grave of his master Kara Ala-ud-
dín, a voice was heard saying: “Art thou there? God deprive thee of
sight!” and a whirlwind rising at the same moment blew all the dust
of the grave into his eyes, by which he became blind. He was one of
the divines who denied the verse; “The earth does not eat the flesh
of the Ulema.” Aúz-páshá, Sultán Orkhán’s Vezír, having a spite
against Fanárí, said, “May I see the day on which I shall perform the
prayer for the dead over this blind Mollá’s grave.” This being told to
the Mollá, he said “God Almighty can yet take away the sight of the
Páshá, and give me back mine to perform prayer on his grave;” and
it so happened that Aúz-páshá having had his eyes put out by
command of Sultán Orkhán for a badly executed commission, Fanarí
had his sight restored to him the same night, and performed the
prayer of death on the Páshá. He died in the year 833, and reposes
at Brússa near his college.
Shems-ud-dín Mahommed Ben Alí, called Emír Sultán, born at
Bokhára, came first to Mecca, and then to Medina, where the Sherífs
refused to give him the portion allotted to the Sherífs, though he
was entitled to it by his descent from the prophet through Hossein.
The Saint appealed to the decision of the prophet himself, and went
to his tomb accompanied by his adversaries, where, having saluted
the grave, a voice was heard, saying: “Health to you my child,
Mohammed Ben Ali, go to Rúm with the lamp;” upon hearing which
the Sherífs instantly threw themselves at his feet, and Emír Sultán
undertook the journey to Rúm, whereupon a lamp suspended in
heaven became his guide to show him the way, and was only
extinguished when he entered the town of Brússa. He took this as
an evident sign that he was to fix his residence there, where he had
four hundred thousand disciples. The inhabitants of Brússa had seen
the lamp for three days, and knew by that miracle that he was a
great saint. They all became Dervishes under his direction. Báyazíd
Ilderím not only walked on foot by the side of his stirrup, but also
gave him his daughter Nilúfer Khánum in marriage. Ilderím having
built the great mosque Úlújámí at Brússa, and having asked Emír
Sultán whether it was not a perfect mosque, the Saint answered;
“Yes, it is a very elegant mosque, but some cups of wine for the
refreshment of the pious are wanting in the middle.” The Sultán
replied with surprise; “How, would it be possible to stain God’s house
with the liquor forbidden by the law.” “Well,” said the Saint, “thou
hast built a mosque, Báyazíd, and, find it strange to put cups of wine
therein; and thou whose body is God’s house, more excellent than a
talisman composed of the divine names, or the throne of God, how
is it thou art not afraid of staining the purity of this godlike house
with wine day and night.” From that moment Báyazíd, repenting, left
off drinking wine. When Timúr marched against Brússa the
inhabitants being alarmed, inquired of Emír Sultán what was now to
become of the town. The Saint said, “the commander of the town
having recommended it to the care of Eskejí Kojá and Khizr, they
must be informed of it.” Ilderím being defeated, Emír Sultán wrote a
note which he sent by one of his Dervishes into the camp of Timúr,
with an order to deliver it to Eskejí Kojá, that is to the chief of the
tailors who mend old clothes. Having read the Saint’s note, he said,
“Emír Sultán shall be instantly obeyed;” he stuck his needle in his
turban, and before he could put up his things in his bag, all the tents
of the camp were broke up by the power of his command, because
this old tailor happened also to be a pole of poles, or great Saint.
Emír Sultán died in the year 833 (1429), and is buried outside of
Brússa to the East, beneath a high cupola; the gates are inlaid with
silver, so also is the entrance, by which you descend six steps. The
walls are covered with variegated china (Chíní). The four windows
looking westward to the field of Brússa are brass; four others look
towards the Kiblah into the yard of the mosque. The great number
of suspended ornaments which adorn the interior of the mosque are
equalled only by those of Medina; the silk carpets are richer than are
found elsewhere. The tomb is encircled by gold and silver lamps,
candlesticks, candelabras, and vases for perfumes and rosewater. On
the coffin lay Koráns by the hands of Yakút Mostea’-assemí, Sheikh
Bekrí, Abd-allah Krími Kháledí, Timúrjí Kúlí, Zehebí, Ibn Sheikh-
dedeh Mohammed, Kará Hissári, Hassan Chelebí, &c. The coffin is
covered with silk embroidered with gold, and at the head a large
turban reposes majestically. Those who enter are struck with such
awe, that many do not dare attempt it, but only look into it by the
window at the head, and recite a Fátihah. On the south side of the
tomb is a very elegant mosque, the four sides of which are laid out
in cells for the poor, who dine here at the Imáret. When Sultán Selím
I., after the death of his brother Ahmed, visited the tomb of Emír
Sultán, a voice was heard, saying: “Enter Egypt in security,” which
was interpreted as news of the conquest of Egypt, which Emír Sultán
promised to Selím I., and on that intimation Kemál-páshá-zádeh
instantly said a Fátihah.
The Muftí of divine secrets, the champion of mystic illumination,
Sheikh Abd-ur-rahmán Ben Alí Ben Ahmed Al-bostámí, a great
lawyer, who was also a good poet, is buried at Brússa. Sheikh Abd-
ul-latíf Mokadessí Ibn Abd-ur-rahmán Ibn Alí Ibn Ghánem Al-anssarí,
having visited the tomb of Sadr-ud-dín at Konia, the dead saint
stretched out his hand from the tomb, drew the Sheikh to him on
the grave, and ordered him to read the Súrá Yass. He then built the
convent Zeiniler, where he is buried. There lived not a greater Saint
than him in the time of Sultán Mohammed I.
Mevlana Mohammed Shah Ibn Mollá Yegán, one of the Úlemas of
Murád I., buried at Zeiniler. Mevlana Yússúf Bálí Ibn Yegán, who
wrote notes on the Telvíh. Mevlana Seyyid Ahmed Ibn Abd-allah who
also wrote notes on the Telvíh. Mevlana Elias Ben Ibrahím, who
wrote an abridgement of the Kodúrí Sheik Ak Bi’ík Sultán of the
Dervishes Bairámí. Sheikh Uzún Mosslah-ud-dín, who died at Táj-ud-
dín’s tomb at Brússa, after having read the Korán for the space of
forty days. The pole of the spiritual world, the mine of divine
science, Fanárí, a great divine of the time of Murád and Mohammed
II., died 834. The Santon (Mejzúb) Abdál Mohammed on the great
road. Sheikh Sultán Ramazán Bábá, buried in a pleasant meadow at
Brússa in a convent of Begtáshís.
Sheikh Abú Ishak Kazúní, his name was Ibrahím, his surname Abú
Ishak. His mother, Shehriár, was an Armenian princess and married
to one of the princes of the white sheep (Baiandurí.) He was born in
the year 352, in the month of Ramazán, and was the pole of poles in
his day; he is buried at Erzerúm, inside the gate of Tebríz, beneath
the same cupola with Murteza Páshá, who gave up Eriván to the
Persians. When I visited this place the keeper was an old woman
with a white beard, whose story is as follows. At the time of the
rebellion of Abáza Páshá some of his Segbán came to the village
Kánkoí, with the intention of ravishing a beautiful Armenian girl, she
being aware of her danger, turned her face to heaven and said, “O
Abu Ishak deliver me from these rioters, and I for the remainder of
my life will watch thy tomb.” At that moment a white beard grew
from her chin, and she thus escaped the pursuit of the Segbán. I
have myself seen her three times. The chapel in memory of Kazúní,
which exists at Brússa, was built by Ilderím; it is opposite to the
burying place of the Camel-drivers.
Chekirkeh Sultán at Eskí Kaplíjah, before the monument of Murád I.
Shádí Sultán near Emír Sultán. Abd-allah Efendí. Sheikh Emír Alí
Efendí of the order of Khalvetís. Karaja Mejid-ud-din. Karanfillí-dedeh
at Hassan Páshá’s gate. Sunbullí-dedeh at the Tátárs’ gate. Sheikh
Alí Mest in the same place. Mollá Arab Jebbári at the foot of the
mountain. Mollá Ashjí-dedeh, Hassám-ud-dín Chelebí, Kháliss-dedeh,
&c. Mollá Khosreu Ibn Khizr, the author of the celebrated canonical
work, “Durer-u-gurer;” he is buried near Zein-ud-dín Háfi. There is a
small dark cell, wherein he composed this precious work, which I did
not leave until I had finished the lecture of the whole Korán in it, as
an offering to the blessed spirit of Mollá Khosreu. Sheikh Abd-ul-latíf
Mokadessí the Imám of Ilderím Khán. Sáurimssakjí-zadeh Súleimán
Efendí buried near the old Kaplíjah, he is the author of the “Mevlúd-
námeh,” or hymns on the Prophet’s birth sung on his birth-day. Mollá
Bagdádí-zadeh Hassan Chelebí Ibn Yússúf Albagdádí is buried at the
convent of Zeiniler, where he lived and died. Mollá Hassám-ud-dín
Hossein Ben Mohammed, known by the name of Kara Chelebí-zadeh,
buried before the mosque of Emír Sultán. Sheikh Mohammed
Uftádeh Efendí of the order of Jelvetís, buried in the mosque of the
inner castle, with a large convent near it. Mollá Kemál-ud-dín known
by the name of Karadedeh, born at the village Súvinsa near Amasia;
he was a tanner, and did not begin to study until he was sixty years
old, seven years afterwards he became Professor of the college of
Murád at Brússa; he lived many years after this, and wrote a great
number of books; the work “Dedeh-júngí” is of his composition. He
is buried near Emír Sultán. The Muftí Azíz Efendí who was Sheikh-ul-
Islám in Sultán Súleimán’s time, and being exiled to Brússa died
there. Mollá Alí Ben Sáleh celebrated by the name of Vassí Alí, the
author of the “Húmaiún-námeh” (the Turkish translation of Pilpay’s
Fables). Sheikh Núr-allah Ben Ak-Shems-ud-dín, who having fled
from his father to Brússa, accidentally killed himself with his pen-
knife, and is buried near Zeiniler. Mevlana Abd-ul-ghaní Emír Sháh,
his birth-place was Bolí and he is buried at Zeiniler.
There are besides, some hundred thousand great and holy men
buried at Brússa. Many of their tombs I visited and said a Fátihah in
remembrance of their noble spirits, but I do not know their names.
In remembrance of those whom I have named, I said the Súra Yass,
and recommended myself to their favour and assistance. I began my
travels with visits to many great Saints, and said a Fátihah on behalf
of all the Faithful. Health to you, and God’s mercy upon them all!
During forty days and nights I enjoyed all kinds of pleasure at
Brússa, and with my companions took leave of our friends on the
20th of Safer 1050; Okjí-zadeh Aghá accompanied us as far as the
bridge of Nilúfer, from whence we reached Modania in four hours.
Here we sent back our horses, embarked in a light boat, were tossed
about by a stormy sea, and at last reached Bozborún with the
greatest difficulty at the end of twenty-four hours. It was formerly a
good harbour but was neglected because it did not afford sufficient
shelter. There is a khán and a small mosque, some bakers and búza
seller’s shops, and no other trace of good buildings, but it is
surrounded with fine gardens. The walls of the mosque are covered
with inscriptions by passengers complaining of this wretched place,
there is no possibility of saying a word for it, because all who reach
this point storm-beaten, have the same cause of complaint. The
inscriptions are in different languages, all lamenting or cursing this
place of Bozborún. One cannot refrain from laughing at some of
these odd inscriptions, which are both in prose and verse. I was
obliged to wait here two days, which I spent with ten or fifteen gay
companions walking amongst the gardens and vineyards, which lie
to the East, and eating pears. We walked about three thousand
paces into the district of Armúdlí belonging to Brússa, from whence
a Súbáshí is established here. It derives its name from the quantity
of pears (Armúd) which grow on all the hills, in the valleys, gardens
and vineyards. It is a village of three hundred neat houses, faced
with brick, a mosque, a bath, three mesjíds, a khán and ten shops,
the air is very pleasant. We spent a night here, and in the morning
the boatmen advised us to make haste because the wind was
favourable, which, God be praised, carried us out of this sad
whirlpool of Bozborún. At cape Bábá-borún at the foot of Kátirlí-tágh
we said a Fátihah in honour of Bábá Sultán, and beat up towards
Constantinople. We arrived at last at Agios Stephanos (St. Stefano)
which is ruled by a Súbáshí, under the Bostánjí-báshí of
Constantinople, and by a guard of janissaries (Yassakjí Kúllúghí), it is
in the district belonging to the Mollá of Eyyúb. In the time of the
Infidels it was a large town, which was ruined at the siege of the
Arabs by Omar Ibn-ul-azíz in the Khalifat of Súleimán Ibn Abd-allah.
It is now a large Greek village of five hundred houses faced with
brick. It has a convent, some small streets and two churches. We
disembarked here and passed the night, walking next day along the
sea shore for three hours to the garden of Iskander Chelebí, which
belonged to the Defterdár of Sultán Selím II., who having died
without children, the garden became an Imperial one. There is an
Ustá or master with two hundred Bostánjí. The Muftí Hossein Efendí,
who had been accused by his enemies of ambitious and dangerous
schemes was first exiled to this place by Sultán Murád IV. and was
afterwards seized by the Bostánjí-báshí, strangled and buried here.
He is the first Muftí in the Ottoman history, who like the martyrs of
Kerbela died a violent death; he could repeat forty thousand Fetwas
by heart. We took horse here and rode along the shore in sight of
our ship advancing by the aid of oars, with our baggage.
Thus returned I, poor Evliya, on the 25th Safer of the year 1050, to
Constantinople, went the same day to my paternal house, and kissed
the hands of my father and my mother. My father crossing his hands
said: “Welcome, welcome, traveller of Brússa!” I was astonished to
hear this as I had not told anybody where I was going to, but my
father said: “In the night of A’shúra the 10th of Moharrem, when I
was anxious about thy being lost, I performed many efficacious
prayers, and read the Suna (Ena Atainak) a thousand times. The
same night I saw in my dream that thou wast gone to Brússa to
implore Emír Sultán’s assistance in thy travels. That same night I
gave thee leave to go this journey, which may God bless! but now,
my son, sit thee down, touch my left ear with thy right hand, and
hear my paternal advice.” I did so, and he gave me many moral
maxims, and much good advice on the manner of my travels,
enjoining me to compose a faithful and detailed account of them;
when he had finished he gave me a strong box on the ear,
concluding his lesson with a Fátihah. I kissed my father’s hand, who
then gave me twelve valuable books and two hundred well-coined
ducats to provide for my travels, and gave me leave to set out for
whatever place I liked. I then also kissed the hands of twelve great
Sheikhs, and to my unspeakable joy obtained their blessings on my
undertaking. This gave me great satisfaction, and the same week in
the first days of Rebí-ul-evvel, I agreed with one of my relations Kúl
Oghlí Mohammed Reis for a voyage to Ismíd (Nicomedia).
 JOURNEY TO NICOMEDIA.
“May God bless and make easy the voyage, Amen!” On Friday at
Yemish-iskeleh, after having performed the Friday prayer in the
mosque of Akhí Chelebí, where I remembered the vision I had had
there of the Prophet, whose hand I kissed, saying, “Siyáhat
(travels)” instead of “Shifá’at (intercession) O prophet of God!” and
having given thanks and prayed for health and faith, we embarked
on our voyage, saying “In God’s name!” (Bis millah). With a fresh
breeze we weathered the point of the Seraglio, passed Chalcedonia,
the point of Tener-baghjeh and ran straight before the wind to
Darija, a square castle on a chalk cliff eighty miles from
Constantinople. This castle is built of stone, has one gate, which
looks on the harbour, thirty houses faced with brick, one mosque,
but no market or bath, and neither commander nor garrison. It is
said to have derived its name from the children of Darius, who were
imprisoned here in a cave; it was conquered by Mahommed I. in the
year 827 (1423), is ruled by a Súbashí and belongs to the district of
Gebízeh. Below the castle there are three hundred neat houses
faced with brick, a mosque, a khán, a bath, and small streets; its
harbour is the port of Gebízeh. At an hour’s distance from here the
road to Erzerúm and Baghdád passes through mountains. The wind
not being favourable we rowed to the passage where travellers to
Konia, Haleb, Damascus and Mecca embark in flat-bottom boats to
pass over to Hersek-dílí on the opposite shore, in order to save the
going round the gulf which is eighty miles long, and at the end of
which is situated Nicomedia. In the harbour of Gebízeh-dílí (the
passage on this side) are two old kháns, two bakers-shops, a búza-
shop, two grocers-shops and a fountain, erected by Mustafa Aghá
the Bostánjí-báshí of Sultán Murád IV. 1048 (1638). Here we again
embarked and after rowing three hours arrived at the mineral spring
(Ichmesú), where we disembarked with all our friends, pitched our
tents on the shore, and gave ourselves up to quiet and pleasure.

Qualities of a Mineral Spring.

In the month of July annually, many thousand men from

Constantinople assemble here, and live merrily under tents during
the space of forty days and nights, amusing themselves with firing
muskets and guns. Sick persons drink of the water from the well for
three days, which causes vomiting, and relieves the stomach of a
quantity of offensive bile, while the lower evacuations cleanse the
intestines of worms and similar matters. It is a white, clear water,
with a slight bitter taste, and issues from a chalk cliff. The
regulations prescribed for its use enjoin a three days fast as a
preliminary, no meat or any thing salt must be eaten; on the fourth
day the patient drinks a cup of water morning and evening, taking
care to keep himself warm: he continues to drink the water for the
next three days, taking for food chicken-broth without salt. When
the water has had its effect fifteen times, further operation is
stopped, by drinking soup seasoned with lemon-juice. After this
regimen the patients embark and go to the hot-bath of Yalova
directly opposite, where they rest themselves, washing and
cleansing their bodies.
We then re-embarked, and after half an hour’s rowing arrived at the
village of Ainehájí on the sea-coast, a Turkish village with a mosque
and sixty houses. Eight hours further rowing brought us to the
village of Zeitún-burní (Olive Cape) a port of Nicomedia, where the
ships belonging to the Aghá of the Janissaries take in their cargoes;
we were pleased with the cultivated appearance of the country on
either side the gulf, and at the end of eight hours more came to the
large town of Nicomedia. It was formerly a strong built and populous
place, the ruins of which still remain; and is said to have been built
by Alexander, to whom the foundation of Scutari is also ascribed;
and the canal which was cut from the lake of Sábanja to the gulf on
one side, and from the river Sakaria to the Black Sea on the other,
causing Kojá Ilí and Nicomedia to be completely insulated; but that
communication was choked up by Constantine, and Nicomedia
ceased to be an island. It would be an easy thing to re-establish this
canal, by which means wood might be procured at a very low price.
Nicomedia was conquered by Sultán Orkhán in the year 731 (1330)
and destroyed, in order that it should never again afford shelter to
the Infidels. A large square tower of that period is still standing on
the sea-coast, garrisoned by seamen, which is now a repository for
wood and timber. When Orkhán besieged this town he gave the first
command of his troops to Kojá Baí, to whom he said, “Isnim vár git,”
(You have my leave, go,) which became the name of the town, by
contraction of Isnim-git into Ismit. After the conquest of Nicomedia,
and Kojá-Baí had subdued the adjacent country, it was called after
his name Kojá Ilí and Nicomedia was made the capital of it; but by
the order of Sultán Mohammed II., Nicomedia was added to Anatoli,
and many times since has been given as Arpalik to Vezírs of three
tails. The imperial Khass amounts to twenty-six thousand, five
hundred and twenty-six aspers, twenty-five ziámets, one hundred
and eighty-seven timárs. The judge is appointed with three hundred
aspers a day, but his annual revenue may be reckoned at five
thousand, and that of the Páshá at twenty thousand piastres. The
port is much frequented by great merchants; its public officers are, a
commander of the janissaries and Sipahís, a Muftí and Nakíb-ul-
ishráf. The merchants, most of whom trade in wool, are richly
dressed; the invalids of the janissaries (Otúrák) and Kúrijí are
wealthy. The town contains three thousand five hundred elegant
houses with gardens. The largest is the Seráï of Sultán Murád IV.
which is appropriated to the Emperors, and guarded by two hundred
Bostánjís; the next is the Seráï of the Páshá. There are altogether
twenty-three quarters, three of which are occupied by Infidels, and
one by Jews; and twenty-three mosques. At the old market is the
mosque of the tribunal with one minareh; the mosque of Pertev-
Páshá, with a leaden cupola and one mináreh, stands on the sea-
shore, it was erected by order of Pertev-Páshá who was governor
here for seven years in the time of Sultán Súleimán. It is an elegant,
bright mosque built by Kojá Sinán. There is no establishment for
reading the Korán or tradition. The best bath is also that of Pertev-
Páshá, it is a fine building, there is good air and water, and attentive
waiters. The bath of Rostem-Páshá, like the former, is Sinán’s work.
The best khán is that of Pertev-Páshá with seventy fire-places.
Besides the kháns, two hundred magazines for wood and other
materials are in the port, one thousand one hundred shops of
handicraftsmen, and forty coffee-houses, the most brilliant of which
is that of the Serdár, famous for its waiters. This town has no stone-
built Bezestán, but many valuable things are notwithstanding to be
met with in the kháns and shops. Near the palace of the Emperor is
the Imperial arsenal. The houses of the town are all on the side of
the mountain, with the windows looking towards the sea. The
streets are all paved with white stone. At the back of the houses the
mountain is laid out in gardens. The inhabitants are healthy, the air
and water being very good; their complexion is white. The woody
mountains East of the town are called Aghá Danesí (sea of trees), an
immense forest in which it is very easy to lose one’s way; here are
trees towering into the skies, under which ten thousand sheep find
shelter in their shade, which the sun’s rays cannot pierce. In these
thick forests are many saw-mills and works which must be seen, for
they cannot be described; they cut trees of one hundred cubits
length, and the trees of Yalova are famous all over the world. At the
end of the gulf are salt-marshes which afford pure salt, and are
under the direction of a salt-inspector. The white cherries and red
apples of Nicomedia are famous.

Pilgrimages of Nicomedia.

On the west side of the town is the tomb of Sheikh-zadeh

Mohammed Efendí, a great Sheikh of the order of Khalvetís, and a
great alchemist. He distributed food and clothes amongst the
brethren of his order, though he never had any fixed revenue. I was
entertained for ten days in the house of my relation Kúl-oghlí
Mohammed Chelebí in this town; then embarked and went to the
opposite shore only three miles distance, whence after a journey of