[176]See ch. ii. parag. 7,ante.[177]One of the best accounts of Baku is in theTravelsof George Forster, of the Bengal Civil Service, who came overland from India by the Caspian in 1784. There were at that time a considerable number of Multán Hindus at Baku, where they had long been established, and were the chief merchants of Shirwán. TheÁtish-gáh, or Place of Fire, was a square of about thirty yards, surrounded by a low wall, and containing many apartments, in each of which was a small jet of sulphureous fire issuing through a furnace or funnel, “constructed in the form of a Hindu altar.” The fire was used for worship, cookery, and warmth. On closing the funnel the fire was extinguished, when a hollow sound was heard, accompanied by a strong and cold current of air. Exclusive of these there was a large jet from a natural cleft, and many small jets outside the wall, one of which was used by the Hindus for burning the dead.The whole country round Baku has at times, according to Kinneir, the appearance of being enveloped in flame, and during moonlight nights in November and December a bright blue light is observed to cover the whole western range. My friend Colonel Patrick Stewart, who was lately for some days at Baku, tells me that it is often possible to “set the sea on fire”,i.e., the gaseous exhalations on the surface. He says the Hindus are now only two or three, one of whom, a very old man, had lost the power of speaking his native tongue.The quantity of naphtha procured in the plain near the city is enormous. Some of the wells are computed to give from 1000 to 1500 pounds a day. It is discriminated asblackandwhite. The white naphtha appears to be used chiefly as a remedy for allaying pains and inflammations. The flat roofs of Baku are covered with the black naphtha, and it is made into balls with sand as a fuel. (SeeForster’s Journey from Bengal to England, London, 1798; andMacdonald Kinneir’s Geog. Memoir of the Persian Empire, p. 359.)From Haxthausen we learn that the Átish-gáh or Átish-jáh has been altered since Forster’s time. The flame now issues from a central opening, and from four circumjacent hollow pillars within the temple, which is a building of a triangular form, and of about one hundred and ninety paces to the side, erected by a Hindu merchant in the present century. The flame is described as being about four feet high, bright, and “waving heavily to and fro against the dark sky, a truly marvellous and spectral sight.” The Átish-gáh of Baku appears to be the “Castle of the Fire-worshippers” spoken of by Polo (ii. 9). He says they revere the fire “as a god, and use it for burning all their sacrifices; and when at any time it goes out, they repair to that well, where the fire is never extinguished, and from it bring a fresh supply.”[178]Some trace of the practice here alluded to is to be found among the Nestorians. “Once a year there is a kind ofAgapæto commemorate the departed, in all the mountain villages. For days previous such families as intend to contribute to the feast are busily engaged in preparing their offerings. These consist of lambs and bread, which are brought into the church-yard; and after the people have communicated of the holy Eucharist, the priest goes forth, cuts several locks of wool off the fleeces, and throws them into a censer. Whilst a deacon swings this to and fro in presence of the assembled guests, the priest recites the following anthem:“‘The following is to be said over the Lambs that are slain in sacrifice for the dead:—...“‘When ye present oblations and offer pure sacrifices, and bring lambs to be slain, ye should first call the priests, who shall sign them with the sign of the cross before they are slain, and say over them these words: He was brought as a lamb to the slaughter,’” etc.... “‘O Lord, let the oblation which thy servants have offered before thee this day be acceptable, as was that of faithful Abraham the righteous, who vowed his son as an oblation, and stretched out the knife upon his throat,whereupon he saw a lamb hung on a tree like his life-giving Lord who was crucified,’” etc. (Rev. G. P. Badger’s Nestorians, i. 229.)See also Dr. Stanley’s account of the cruciform spit used by the Samaritans in roasting the Paschal lamb, in the notes to hisSermons before the Prince of Wales.The Yezidís also have some mixture of Christian names in their superstitions, and sacrifice to Christ. Of the Ossetes of the Caucasus also we are told that the majority are nominally Christians, but in fact semi-pagans, and rarely baptized. They offer sacrifices of bread and flesh in sacred groves, and observe the Christian festivals with various sacrifices,e.g., alamb at Easter, a pig on New Year’s Day, an ox at Michaelmas, a goat at Christmas. Both Georgians and Armenians are said still to be addicted to the practice of sacrifice in their churches. (Haxthausen’s Transcaucasia, p. 397.)[179]“The Georgians are the Christian, the Circassians the Mohammedan, cavaliers of the Caucasian countries; they stand in the same relative position as the Goths and Moors of Spain.” “The bases and principles of the organization and general condition of the Georgian people bore great resemblance to those of the Germanic race, comprising a feudal constitution, perfectly analogous to the Romano-Germanic. In thiswarlike countrythe Christian hierarchy was constituted in a perfectly analogous manner to the temporal feudal state,” etc. (Haxthausen, pp. 113, 117.)[180]Tanawas the name of a place at the mouth of the Don or Tanais, the site of an early Venetian factory.[181]See note (2) page 54.[182]“Cicilia,” in orig.[183]Marco Polo also places the country of the three Magi, Balthazar, Gaspar, and Melchior, in this region (ii. 9), as appears from his connecting them with the worshipped fire at Baku. Their tombs, according to him, were in a city called Sava.[184]The Iron Gates, at the place called by the Persians Der-bend (Dăr-bănd), or the Closed Gate, the capital of Daghestan, and lying in a defile between the Caucasus and the Caspian. The city is traditionally said to have been founded by Alexander, and part of the celebrated wall of Gog and Magog, said to have extended from the Black Sea to the Caspian, is to be seen here, running over high and almost inaccessible mountains. (Kinneir’s Pers. Empire, p. 355.)[185]One suspects some mistake here. He would seem still to be speaking of Cathay, in which case his estimate would have some propriety.[186]I cannot explain all these names. But the author’s reference is to the several empires into which the vast conquests of Chengiz Khan were partitioned among his descendants. 1.Cathay, or all the eastern part of the empire, including China, with a paramount authority over all, fell to Okkodai and his successors, the “Great Khans” or “Great Tartars” of our author. 2.Kipchak, or Comania, all the country westward of the Ural river, through the south of Russia, fell eventually to Batu, the grandson of Chengiz, whose invasion, penetrating to Silesia and Hungary, struck terror into Europe. This is the Gatzaria of the text; Khazaria being properly the country adjoining the Sea of Azoph, and including the Crimea. The expression “now of Osbet” appears to refer to Uzbeg, who was Khan of Kipchak from 1313 to 1340. 3.Jagatai(Elchigaday = El Jagatai, I suppose) was Transoxiana, lying between the first and second empires. It was so called from Jagatai, the son of Chengiz, to whom it fell.Kaidu, the grandson of Jagatai, according to Marco Polo, was the ruler of this country in the time of that traveller. Dua and Capac I cannot explain. 4.Persia.The second and third are of course the “other two empires of the Tartars” mentioned in the text. (See D’Avezac’s “Notice of Old Travels in Tartary” inRecueil de Voyages, vol. iv.; and Introduction toErskine’s Translation of Baber’s Memoirs, etc.)[187]See inIbn Batuta, p. 172, a description of the great Chinese junks, trading at that time to Malabar. It is remarkable that the Arabian traveller uses literally the wordjunk, showing that we got it through the Arab mariners, though ultimately from the Malayajong, a ship.[188]Sic in orig.Qu.Arabia?[189]It was just about this time that a great proselytizing energy was developed by Islám in the far east, extending to Sumatra and Java.[190]AsiaticTurkey, of course, at this date.[191]Or horsemen.[192]The good friar was doubtless thinking ofExodusxxxv. 30-31.[193]According to Beckman, the ancients were not acquainted with real alum. He says it was discovered by the orientals, who established works in the thirteenth century in Syria (apparently at Rukka or Rochha, east of Aleppo, whence the name ofRoch-alum, still in use). The best now comes from the neighbourhood of Civita Vecchia. The method of manufacture in England and Scotland is to mix broken alum slate with fuel, and to set it on fire. When combustion is over the residual mixture is lixiviated with water; a solution of the earthy salt being obtained, potash salts are added, and crystals of alum are the result. (Penny Cyclop.andMacculloch’s Comm. Dict.)[194]A curious instance of the persistence of legend in the face of Scripture. SeeJohn, xxi, 23.[195]“Quia Turci non multum curant.” Some time ago a foreign ambassador at the Sublime Porte told the Grand Vizier that there were three enemies who would eventually destroy the Turkish empire, viz:Bakalum, (We shall see;)In-shäa-Alláh, (If it please God;) andYarun sabáh(to-morrow morning). (B.)For this and several other very apt notes which I have marked with the letter B, I have to thank Mr. Badger’s kindness.
[176]See ch. ii. parag. 7,ante.
[176]See ch. ii. parag. 7,ante.
[177]One of the best accounts of Baku is in theTravelsof George Forster, of the Bengal Civil Service, who came overland from India by the Caspian in 1784. There were at that time a considerable number of Multán Hindus at Baku, where they had long been established, and were the chief merchants of Shirwán. TheÁtish-gáh, or Place of Fire, was a square of about thirty yards, surrounded by a low wall, and containing many apartments, in each of which was a small jet of sulphureous fire issuing through a furnace or funnel, “constructed in the form of a Hindu altar.” The fire was used for worship, cookery, and warmth. On closing the funnel the fire was extinguished, when a hollow sound was heard, accompanied by a strong and cold current of air. Exclusive of these there was a large jet from a natural cleft, and many small jets outside the wall, one of which was used by the Hindus for burning the dead.The whole country round Baku has at times, according to Kinneir, the appearance of being enveloped in flame, and during moonlight nights in November and December a bright blue light is observed to cover the whole western range. My friend Colonel Patrick Stewart, who was lately for some days at Baku, tells me that it is often possible to “set the sea on fire”,i.e., the gaseous exhalations on the surface. He says the Hindus are now only two or three, one of whom, a very old man, had lost the power of speaking his native tongue.The quantity of naphtha procured in the plain near the city is enormous. Some of the wells are computed to give from 1000 to 1500 pounds a day. It is discriminated asblackandwhite. The white naphtha appears to be used chiefly as a remedy for allaying pains and inflammations. The flat roofs of Baku are covered with the black naphtha, and it is made into balls with sand as a fuel. (SeeForster’s Journey from Bengal to England, London, 1798; andMacdonald Kinneir’s Geog. Memoir of the Persian Empire, p. 359.)From Haxthausen we learn that the Átish-gáh or Átish-jáh has been altered since Forster’s time. The flame now issues from a central opening, and from four circumjacent hollow pillars within the temple, which is a building of a triangular form, and of about one hundred and ninety paces to the side, erected by a Hindu merchant in the present century. The flame is described as being about four feet high, bright, and “waving heavily to and fro against the dark sky, a truly marvellous and spectral sight.” The Átish-gáh of Baku appears to be the “Castle of the Fire-worshippers” spoken of by Polo (ii. 9). He says they revere the fire “as a god, and use it for burning all their sacrifices; and when at any time it goes out, they repair to that well, where the fire is never extinguished, and from it bring a fresh supply.”
[177]One of the best accounts of Baku is in theTravelsof George Forster, of the Bengal Civil Service, who came overland from India by the Caspian in 1784. There were at that time a considerable number of Multán Hindus at Baku, where they had long been established, and were the chief merchants of Shirwán. TheÁtish-gáh, or Place of Fire, was a square of about thirty yards, surrounded by a low wall, and containing many apartments, in each of which was a small jet of sulphureous fire issuing through a furnace or funnel, “constructed in the form of a Hindu altar.” The fire was used for worship, cookery, and warmth. On closing the funnel the fire was extinguished, when a hollow sound was heard, accompanied by a strong and cold current of air. Exclusive of these there was a large jet from a natural cleft, and many small jets outside the wall, one of which was used by the Hindus for burning the dead.
The whole country round Baku has at times, according to Kinneir, the appearance of being enveloped in flame, and during moonlight nights in November and December a bright blue light is observed to cover the whole western range. My friend Colonel Patrick Stewart, who was lately for some days at Baku, tells me that it is often possible to “set the sea on fire”,i.e., the gaseous exhalations on the surface. He says the Hindus are now only two or three, one of whom, a very old man, had lost the power of speaking his native tongue.
The quantity of naphtha procured in the plain near the city is enormous. Some of the wells are computed to give from 1000 to 1500 pounds a day. It is discriminated asblackandwhite. The white naphtha appears to be used chiefly as a remedy for allaying pains and inflammations. The flat roofs of Baku are covered with the black naphtha, and it is made into balls with sand as a fuel. (SeeForster’s Journey from Bengal to England, London, 1798; andMacdonald Kinneir’s Geog. Memoir of the Persian Empire, p. 359.)
From Haxthausen we learn that the Átish-gáh or Átish-jáh has been altered since Forster’s time. The flame now issues from a central opening, and from four circumjacent hollow pillars within the temple, which is a building of a triangular form, and of about one hundred and ninety paces to the side, erected by a Hindu merchant in the present century. The flame is described as being about four feet high, bright, and “waving heavily to and fro against the dark sky, a truly marvellous and spectral sight.” The Átish-gáh of Baku appears to be the “Castle of the Fire-worshippers” spoken of by Polo (ii. 9). He says they revere the fire “as a god, and use it for burning all their sacrifices; and when at any time it goes out, they repair to that well, where the fire is never extinguished, and from it bring a fresh supply.”
[178]Some trace of the practice here alluded to is to be found among the Nestorians. “Once a year there is a kind ofAgapæto commemorate the departed, in all the mountain villages. For days previous such families as intend to contribute to the feast are busily engaged in preparing their offerings. These consist of lambs and bread, which are brought into the church-yard; and after the people have communicated of the holy Eucharist, the priest goes forth, cuts several locks of wool off the fleeces, and throws them into a censer. Whilst a deacon swings this to and fro in presence of the assembled guests, the priest recites the following anthem:“‘The following is to be said over the Lambs that are slain in sacrifice for the dead:—...“‘When ye present oblations and offer pure sacrifices, and bring lambs to be slain, ye should first call the priests, who shall sign them with the sign of the cross before they are slain, and say over them these words: He was brought as a lamb to the slaughter,’” etc.... “‘O Lord, let the oblation which thy servants have offered before thee this day be acceptable, as was that of faithful Abraham the righteous, who vowed his son as an oblation, and stretched out the knife upon his throat,whereupon he saw a lamb hung on a tree like his life-giving Lord who was crucified,’” etc. (Rev. G. P. Badger’s Nestorians, i. 229.)See also Dr. Stanley’s account of the cruciform spit used by the Samaritans in roasting the Paschal lamb, in the notes to hisSermons before the Prince of Wales.The Yezidís also have some mixture of Christian names in their superstitions, and sacrifice to Christ. Of the Ossetes of the Caucasus also we are told that the majority are nominally Christians, but in fact semi-pagans, and rarely baptized. They offer sacrifices of bread and flesh in sacred groves, and observe the Christian festivals with various sacrifices,e.g., alamb at Easter, a pig on New Year’s Day, an ox at Michaelmas, a goat at Christmas. Both Georgians and Armenians are said still to be addicted to the practice of sacrifice in their churches. (Haxthausen’s Transcaucasia, p. 397.)
[178]Some trace of the practice here alluded to is to be found among the Nestorians. “Once a year there is a kind ofAgapæto commemorate the departed, in all the mountain villages. For days previous such families as intend to contribute to the feast are busily engaged in preparing their offerings. These consist of lambs and bread, which are brought into the church-yard; and after the people have communicated of the holy Eucharist, the priest goes forth, cuts several locks of wool off the fleeces, and throws them into a censer. Whilst a deacon swings this to and fro in presence of the assembled guests, the priest recites the following anthem:
“‘The following is to be said over the Lambs that are slain in sacrifice for the dead:—
...
“‘When ye present oblations and offer pure sacrifices, and bring lambs to be slain, ye should first call the priests, who shall sign them with the sign of the cross before they are slain, and say over them these words: He was brought as a lamb to the slaughter,’” etc.
... “‘O Lord, let the oblation which thy servants have offered before thee this day be acceptable, as was that of faithful Abraham the righteous, who vowed his son as an oblation, and stretched out the knife upon his throat,whereupon he saw a lamb hung on a tree like his life-giving Lord who was crucified,’” etc. (Rev. G. P. Badger’s Nestorians, i. 229.)
See also Dr. Stanley’s account of the cruciform spit used by the Samaritans in roasting the Paschal lamb, in the notes to hisSermons before the Prince of Wales.
The Yezidís also have some mixture of Christian names in their superstitions, and sacrifice to Christ. Of the Ossetes of the Caucasus also we are told that the majority are nominally Christians, but in fact semi-pagans, and rarely baptized. They offer sacrifices of bread and flesh in sacred groves, and observe the Christian festivals with various sacrifices,e.g., alamb at Easter, a pig on New Year’s Day, an ox at Michaelmas, a goat at Christmas. Both Georgians and Armenians are said still to be addicted to the practice of sacrifice in their churches. (Haxthausen’s Transcaucasia, p. 397.)
[179]“The Georgians are the Christian, the Circassians the Mohammedan, cavaliers of the Caucasian countries; they stand in the same relative position as the Goths and Moors of Spain.” “The bases and principles of the organization and general condition of the Georgian people bore great resemblance to those of the Germanic race, comprising a feudal constitution, perfectly analogous to the Romano-Germanic. In thiswarlike countrythe Christian hierarchy was constituted in a perfectly analogous manner to the temporal feudal state,” etc. (Haxthausen, pp. 113, 117.)
[179]“The Georgians are the Christian, the Circassians the Mohammedan, cavaliers of the Caucasian countries; they stand in the same relative position as the Goths and Moors of Spain.” “The bases and principles of the organization and general condition of the Georgian people bore great resemblance to those of the Germanic race, comprising a feudal constitution, perfectly analogous to the Romano-Germanic. In thiswarlike countrythe Christian hierarchy was constituted in a perfectly analogous manner to the temporal feudal state,” etc. (Haxthausen, pp. 113, 117.)
[180]Tanawas the name of a place at the mouth of the Don or Tanais, the site of an early Venetian factory.
[180]Tanawas the name of a place at the mouth of the Don or Tanais, the site of an early Venetian factory.
[181]See note (2) page 54.
[181]See note (2) page 54.
[182]“Cicilia,” in orig.
[182]“Cicilia,” in orig.
[183]Marco Polo also places the country of the three Magi, Balthazar, Gaspar, and Melchior, in this region (ii. 9), as appears from his connecting them with the worshipped fire at Baku. Their tombs, according to him, were in a city called Sava.
[183]Marco Polo also places the country of the three Magi, Balthazar, Gaspar, and Melchior, in this region (ii. 9), as appears from his connecting them with the worshipped fire at Baku. Their tombs, according to him, were in a city called Sava.
[184]The Iron Gates, at the place called by the Persians Der-bend (Dăr-bănd), or the Closed Gate, the capital of Daghestan, and lying in a defile between the Caucasus and the Caspian. The city is traditionally said to have been founded by Alexander, and part of the celebrated wall of Gog and Magog, said to have extended from the Black Sea to the Caspian, is to be seen here, running over high and almost inaccessible mountains. (Kinneir’s Pers. Empire, p. 355.)
[184]The Iron Gates, at the place called by the Persians Der-bend (Dăr-bănd), or the Closed Gate, the capital of Daghestan, and lying in a defile between the Caucasus and the Caspian. The city is traditionally said to have been founded by Alexander, and part of the celebrated wall of Gog and Magog, said to have extended from the Black Sea to the Caspian, is to be seen here, running over high and almost inaccessible mountains. (Kinneir’s Pers. Empire, p. 355.)
[185]One suspects some mistake here. He would seem still to be speaking of Cathay, in which case his estimate would have some propriety.
[185]One suspects some mistake here. He would seem still to be speaking of Cathay, in which case his estimate would have some propriety.
[186]I cannot explain all these names. But the author’s reference is to the several empires into which the vast conquests of Chengiz Khan were partitioned among his descendants. 1.Cathay, or all the eastern part of the empire, including China, with a paramount authority over all, fell to Okkodai and his successors, the “Great Khans” or “Great Tartars” of our author. 2.Kipchak, or Comania, all the country westward of the Ural river, through the south of Russia, fell eventually to Batu, the grandson of Chengiz, whose invasion, penetrating to Silesia and Hungary, struck terror into Europe. This is the Gatzaria of the text; Khazaria being properly the country adjoining the Sea of Azoph, and including the Crimea. The expression “now of Osbet” appears to refer to Uzbeg, who was Khan of Kipchak from 1313 to 1340. 3.Jagatai(Elchigaday = El Jagatai, I suppose) was Transoxiana, lying between the first and second empires. It was so called from Jagatai, the son of Chengiz, to whom it fell.Kaidu, the grandson of Jagatai, according to Marco Polo, was the ruler of this country in the time of that traveller. Dua and Capac I cannot explain. 4.Persia.The second and third are of course the “other two empires of the Tartars” mentioned in the text. (See D’Avezac’s “Notice of Old Travels in Tartary” inRecueil de Voyages, vol. iv.; and Introduction toErskine’s Translation of Baber’s Memoirs, etc.)
[186]I cannot explain all these names. But the author’s reference is to the several empires into which the vast conquests of Chengiz Khan were partitioned among his descendants. 1.Cathay, or all the eastern part of the empire, including China, with a paramount authority over all, fell to Okkodai and his successors, the “Great Khans” or “Great Tartars” of our author. 2.Kipchak, or Comania, all the country westward of the Ural river, through the south of Russia, fell eventually to Batu, the grandson of Chengiz, whose invasion, penetrating to Silesia and Hungary, struck terror into Europe. This is the Gatzaria of the text; Khazaria being properly the country adjoining the Sea of Azoph, and including the Crimea. The expression “now of Osbet” appears to refer to Uzbeg, who was Khan of Kipchak from 1313 to 1340. 3.Jagatai(Elchigaday = El Jagatai, I suppose) was Transoxiana, lying between the first and second empires. It was so called from Jagatai, the son of Chengiz, to whom it fell.Kaidu, the grandson of Jagatai, according to Marco Polo, was the ruler of this country in the time of that traveller. Dua and Capac I cannot explain. 4.Persia.The second and third are of course the “other two empires of the Tartars” mentioned in the text. (See D’Avezac’s “Notice of Old Travels in Tartary” inRecueil de Voyages, vol. iv.; and Introduction toErskine’s Translation of Baber’s Memoirs, etc.)
[187]See inIbn Batuta, p. 172, a description of the great Chinese junks, trading at that time to Malabar. It is remarkable that the Arabian traveller uses literally the wordjunk, showing that we got it through the Arab mariners, though ultimately from the Malayajong, a ship.
[187]See inIbn Batuta, p. 172, a description of the great Chinese junks, trading at that time to Malabar. It is remarkable that the Arabian traveller uses literally the wordjunk, showing that we got it through the Arab mariners, though ultimately from the Malayajong, a ship.
[188]Sic in orig.Qu.Arabia?
[188]Sic in orig.Qu.Arabia?
[189]It was just about this time that a great proselytizing energy was developed by Islám in the far east, extending to Sumatra and Java.
[189]It was just about this time that a great proselytizing energy was developed by Islám in the far east, extending to Sumatra and Java.
[190]AsiaticTurkey, of course, at this date.
[190]AsiaticTurkey, of course, at this date.
[191]Or horsemen.
[191]Or horsemen.
[192]The good friar was doubtless thinking ofExodusxxxv. 30-31.
[192]The good friar was doubtless thinking ofExodusxxxv. 30-31.
[193]According to Beckman, the ancients were not acquainted with real alum. He says it was discovered by the orientals, who established works in the thirteenth century in Syria (apparently at Rukka or Rochha, east of Aleppo, whence the name ofRoch-alum, still in use). The best now comes from the neighbourhood of Civita Vecchia. The method of manufacture in England and Scotland is to mix broken alum slate with fuel, and to set it on fire. When combustion is over the residual mixture is lixiviated with water; a solution of the earthy salt being obtained, potash salts are added, and crystals of alum are the result. (Penny Cyclop.andMacculloch’s Comm. Dict.)
[193]According to Beckman, the ancients were not acquainted with real alum. He says it was discovered by the orientals, who established works in the thirteenth century in Syria (apparently at Rukka or Rochha, east of Aleppo, whence the name ofRoch-alum, still in use). The best now comes from the neighbourhood of Civita Vecchia. The method of manufacture in England and Scotland is to mix broken alum slate with fuel, and to set it on fire. When combustion is over the residual mixture is lixiviated with water; a solution of the earthy salt being obtained, potash salts are added, and crystals of alum are the result. (Penny Cyclop.andMacculloch’s Comm. Dict.)
[194]A curious instance of the persistence of legend in the face of Scripture. SeeJohn, xxi, 23.
[194]A curious instance of the persistence of legend in the face of Scripture. SeeJohn, xxi, 23.
[195]“Quia Turci non multum curant.” Some time ago a foreign ambassador at the Sublime Porte told the Grand Vizier that there were three enemies who would eventually destroy the Turkish empire, viz:Bakalum, (We shall see;)In-shäa-Alláh, (If it please God;) andYarun sabáh(to-morrow morning). (B.)For this and several other very apt notes which I have marked with the letter B, I have to thank Mr. Badger’s kindness.
[195]“Quia Turci non multum curant.” Some time ago a foreign ambassador at the Sublime Porte told the Grand Vizier that there were three enemies who would eventually destroy the Turkish empire, viz:Bakalum, (We shall see;)In-shäa-Alláh, (If it please God;) andYarun sabáh(to-morrow morning). (B.)
For this and several other very apt notes which I have marked with the letter B, I have to thank Mr. Badger’s kindness.