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a passage of the Koran. They, at the same time, usually follow some more lucra
tive employment. MOOLLAH.--The Moollahs form what is called
the Ulema, or body of doctors in theology and jurisprudence, who are entrusted with the guardianship of the laws of the empire, and from whose number the Mufti is
chosen. EMIR.—Lineal descendants of the Prophet him
self, distinguished by wearing turbans of deep sea-green, the colour peculiar to all the race of Mohammed. They have special immunities on the score of their descent, and one of them carries the green
standard of the Prophet when the Grand
· Seignior appears in any public solemnity. Pasha.—The title given to the provincial governors.
A Pasha is to a province or pashalic, what the Sultan is to the empire, except that the judicial power is in the hands of the cadis, the provincial magistrates. The tails of a Pasha are the standards which he is allowed to carry; one of three tails is one of three standards, which number gives the power
of life and death. REIS EFFENDI.--This officer may be termed the
High Chancellor of the Ottornan empire.
.. which at this time contains the best informed
men of the nation. SERAGLIO.—This word is derived from Serai, a
term of Persian origin, signifying a palace., It is therefore improperly used as synony mous with Harem, the apartments of the women. The Seraglio is, in strictness of speech, the place where the court of the Grand Seignior is held ; but it so happens that at Constantinople this building includes
the imperial Harem within its walls. CRESCENT. The national ensign of the Turks,
surmounting the domes and minarets attached to their mosques, as the Cross does the churches of the Roman Catholics in Christian countries. This peculiar and universal use of the Crescent is said to have owed its origin to the fact, that at the time of Mohammed's flight from Mecca to Medina the moon was new. Hence the
half moon is commemorative of that event. SUBLIME PORTE.—This title, which is frequently
applied to the court, cabinet, or executive department of the Ottoman empire, is derived, as the words import, from a lofty arched gateway of splendid construction, forming the principal entrance to the Seraglio or palace. It is a phrase equivalent to “Court of St. James,” “ Court of St. Cloud,"
As one grand object continually aimed at by the compiler of the ensuing pages has been to exhibit the Arabian prophet as a signal instrument in the hands of Providence, and to put the whole system of his imposture, with its causes, accompaniments, and effects, where it properly belongs, into the great scheme of the Divine administration of the world, it is hoped that the prophetic investigations of this subject in the Appendix will not be overlooked. The writer is disposed to lay a peculiar, perhaps an unreasonable, stress of estimation upon this portion of the work. Not that he deems the interpretation proposed as infallible, but he is in hopes that this essay towards a right explication may contribute somewhat to inspire a more general interest in this province of scriptural elucidation, and thus to pave the way for the eventual correction of the errors of this and every preceding exposition. No one who admits the truth of revelation but will acknowledge that events, which are so overruled in the providence of God as to revolutionize a great portion of the civilized and Christian world, are important enough to claim 2 place in the prophetic developements of futurity ; and if predicted, these predictions, when accomplished, are worthy of being explained. Otherwise, we willingly and culpably forego one of the main arguments in favour of the truth and divinity of the inspired oracles.'