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The wrangling about this epithet, “the broad Hellespont” or the “boundless Hellespont,” whether it means one or the other, or what it means at all, has been beyond all possibility of detail. I have even heard it disputed on the spot; and not foreseeing a speedy conclusion to the controversy, amused myself with swimming across it in the mean time; and probably may again, before the point is settled. Indeed, the question as to the truth of “the tale of Troy divine” still continues, much of it resting upon the talismanic word “απειρος:” probably Homer had the same notion of distance that a coquette has of time; and when he talks of boundless, means half a mile; as the latter, by a like figure, when she says eternal attachment, simply specifies three weeks.

Before his Persian invasion, and crowned the altar with laurel, etc. He was afterwards imitated by Caracalla in his race. It is believed that the last also poisoned a friend, named Festus, for the sake of new Patroclan games. I have seen the sheep feeding on the tombs of Æyietes and Antilochus: the first is in the centre of the plain.

When rubbed, the amber is susceptible of a perfume, which is slight, but not disagreeable.

The belief in amulets engraved on gems, or enclosed in gold boxes, containing scraps from the Koran, worn round the neck, wrist, or arm, is still universal in the East. The Koorsee (throne) verse in the second cap. of the Koran describes the attributes of the Most High, and is engraved in this manner, and worn by the pious, as the most esteemed and sublime of all sentences.

“Comboloio”—a Turkish rosary. The MSS., particularly those of the Persians, are richly adorned and illuminated. The Greek females are kept in utter ignorance; but many of the Turkish girls are highly accomplished, though not actually qualified for a Christian coterie. Perhaps some of our own “blues” might not be the worse for bleaching.

“Galiongée”—or Galiongi, a sailor, that is, a Turkish sailor; the Greeks navigate, the Turks work the guns. Their dress is picturesque; and I have seen the Capitan Pacha, more than once, wearing it as a kind of incog. Their legs, however, are generally naked. The buskins described in the text as sheathed behind with silver are those of an Arnaut robber, who was my host (he had quitted the profession) at his Pyrgo, near Gastouni in the Morea; they were plated in scales one over the other, like the back of an armadillo.

The characters on all Turkish scimitars contain sometimes the name of the place of their manufacture, but more generally a text from the Koran, in letters of gold. Amongst those in my possession is one with a blade of singular construction: it is very broad, and the edge notched into serpentine curves like the ripple of water, or the wavering of flame. I asked the Armenian who sold it, what possible use such a figure could add: he said, in Italian, that he did not know; but the Mussulmans had an idea that those of this form gave a severer wound; and liked it because it was “piu feroce.” I did not much admire the reason, but bought it for its peculiarity.

It is to be observed, that every allusion to any thing or personage in the Old Testament, such as the Ark, or Cain, is equally the privilege of Mussulman and Jew: indeed, the former profess to be much better acquainted with the lives, true and fabulous, of the patriarchs, than is warranted by our own sacred writ; and not content with Adam, they have a biography of Pre-Adamites. Solomon is the monarch of all necromancy, and Moses a prophet inferior only to Christ and Mahomet. Zuleika is the Persian name of Potiphar's wife; and her amour with Joseph constitutes one of the finest poems in their language. It is, therefore, no violation of costume to put the names of Cain, or Noah, into the mouth of a Moslem.

Paswan Oglou, the rebel of Widdin; who, for the last years of his life, set the whole power of the Porte at defiance.

“Horse-tail,”—the standard of a Pacha.

Giaffir, Pacha of Argyro Castro, or Scutari, I am not sure which, was actually taken off by the Albanian Ali, in the manner described in the text. Ali Pacha, while I was in the country, married the daughter of his victim, some years after the event had taken place at a bath in Sophia or Adrianople. The poison was mixed in the cup of coffee, which is presented before the sherbet by the bath keeper, after dressing.

I must here shelter myself with the Psalmist—is it not David that makes the “Earth reel to and fro like a Drunkard”? If the Globe can be thus lively on seeing its Creator, a liberated captive can hardly feel less on a first view of his work.

The Turkish notions of almost all islands are confined to the Archipelago, the sea alluded to.

Lambro Canzani, a Greek, famous for his efforts, in 1789–90, for the independence of his country. Abandoned by the Russians, he became a pirate, and the Archipelago was the scene of his enterprises. He is said to be still alive at Petersburgh. He and Riga are the two most celebrated of the Greek revolutionists.

“Rayahs,”—all who pay the capitation tax, called the “Haratch.”

This first of voyages is one of the few with which the Mussulmans profess much acquaintance.

The wandering life of the Arabs, Tartars, and Turkomans, will be found well detailed in any book of Eastern travels. That it possesses a charm peculiar to itself, cannot be denied. A young French renegado confessed to Châteaubriand, that he never found himself alone, galloping in the desert, without a sensation approaching to rapture which was indescribable.

“Jannat-al-Aden,” the perpetual abode, the Mussulman paradise.

A turban is carved in stone above the graves of men only.

The death-song of the Turkish women. The “silent slaves” are the men, whose notions of decorum forbid complaint in public.

“I came to the place of my birth, and cried, ‘The friends of my Youth, where are they?’ and an Echo answered, ‘Where are they?’”—From an Arabic MS. The above quotation (from which the idea in the text is taken) must be already familiar to every reader: it is given in the second annotation, p. 67, of The Pleasures of Memory; a poem so well known as to render a reference almost superfluous: but to whose pages all will be delighted to recur.

Milton, Comus, line 208.

For a belief that the souls of the dead inhabit the form of birds, we need not travel to the East. Lord Lyttleton's ghost story, the belief of the Duchess of Kendal, that George I. flew into her window in the shape of a raven (see Orford's Reminiscences, Lord Orford's Works, 1798, iv. 283), and many other instances, bring this superstition nearer home. The most singular was the whim of a Worcester lady, who, believing her daughter to exist in the shape of a singing bird, literally furnished her pew in the cathedral with cages full of the kind; and as she was rich, and a benefactress in beautifying the church, no objection was made to her harmless folly. For this anecdote, see Orford's Letters.