The Preaching of Islam: A History of the Propagation of...

51 Thomas Smith, p. 42. Blount, vol. i. p. 548. Georgieviz, p. 20. Schiltberger, pp. 83–4. Baudier, pp. 149, 313. ↑

52 Alexander Ross, p. ix. Baudier, p. 317. Cf. also Rycaut, vol. i. p. 276. “On croit meriter beaucoup que de faire un Proselyte, il n’y a personne assez riche pour avoir un esclave qui n’en veüille un jeune, qui soit capable de recevoir sans peine toutes sortes d’impressions, et qu’il puisse appeller son converti, afin de meriter l’honneur d’avoir augmenté le nombre des fidèles.” Thomas Smith relates how the old man who showed him the tomb of Urkhān at Brusa “ingenti cum fervore, oculis ad Cælum elevatis, Deum precatus est ut nos ad fidem Musulmannicam suo tempore tandem convertere dignaretur: Hoc nimirum est summum erga nos affectus testimonium, qui ex isto falso et imperitissimo zelo solet profluere.” (Epistolæ duae, quarum altera De Moribus ac Institutis Turcarum agit, p. 20.) (Oxonii, 1672.) ↑

53 By an anonymous writer who was a captive in Turkey from 1436 to 1458. Turchicæ Spurcitiæ Suggillatio, fol. xvii. (a). ↑

54 Turchicæ Spurcitiæ Suggillatio, fol. xi. (b). Lionardo of Scio, Archbishop of Mitylene, who was present at the taking of Constantinople, speaks of the large number of renegades in the besieging army: “Chi circondò la città, e chi insegnò a’ turchi l’ordine, se non i pessimi christiani? Io son testimonio, che i Greci, ch’i Latini, che i Tedeschi, che gli Ungari, e che ogni altra generation di christiani, mescolati co’ turchi impararono l’opere e la fede loro, i quali domenticatisi della fede christiana, espugnavano la città. O empij che rinegasti Christo. O settatori di antichristo, dannati alle pene infernali, questo è hora il vostro tempo.” (Sansovino, p. 258.) ↑

55 J. H. Krause: Die Byzantiner des Mittelalters, pp. 385–6. (Halle, 1869.) ↑

56 Hertzberg, p. 616. Finlay, vol. v. p. 118. ↑

57 Turchicæ Spurcitiæ Suggillatio, fol. xix. (a). ↑

58 Rycaut, vol. i. pp. 710–11. Bizzi, fol. 49 (b). ↑

59 Pichler, pp. 164, 172. ↑

60 Id. p. 143. ↑

61 Pichler, p. 148. It is doubtful, however, whether Cyril was really the author of this document bearing his name. (Kyriakos, p. 100.) ↑

62 Id. pp. 183–9. ↑

63 Id. p 226. ↑

64 As regards the Christian captives the Protestants certainly had the reputation among the Turks of showing a greater inclination towards conversion than the Catholics. (Gmelin, p. 21.) ↑

65 Pichler, pp. 211, 227. ↑

66 Id. pp. 181, 228. ↑

67 Id. pp. 222, 226. ↑

68 Pichler, p. 173. ↑

69 Id. pp. 128, 132, 143. ↑

70 Id. p. 143. ↑

71 Le Quien, tom. i. col. 334. ↑

72 Pichler, p. 172. ↑

73 Hefele, vol. i. p. 473. ↑

74 Cyril II of Berrhœa. ↑

75 Le Quien, tom. i. col. 335. ↑

76 Id. tom. i. col. 336. ↑

77 Id. tom. i. col. 337. ↑

78 However, in an earlier attempt made by the Protestant theologians of Tübingen (1573–77) to introduce the doctrines of the Reformed Church into the Eastern Church, the Vaivode Quarquar of Samtskheth in Georgia embraced the Confession of Augsburg, but in 1580 became a Muslim. (Joselian, p. 140.) ↑

79 Scheffler, §§ 53–6. Finlay, vol. v. pp. 118–19. ↑

80 Hammer (1), vol. vi. p. 94. ↑

81 Spon, vol. ii. p. 57. ↑

82 Hammer (1), vol. vi. p. 364. ↑

83 Early Voyages and Travels in the Levant, edited by J. Theodore Bent, p. 210. (London, 1893.) Similarly, Michel Baudier concludes his description of the festivities in Constantinople on the occasion of the circumcision of Muḥammad III in the latter part of the sixteenth century, with an account of the conversion of a large number of Christians. “During the spectacles of this solemnity, the wretched Grecians ran by troupes in this place to make themselves Mahometans; Some abandoned Christianitie to avoid the oppression of the Turkes, others for the hope of private profit.… The number of these cast-awayes was found to be above foure thousand soules.” (The History of the Serrail, and of the Court of the Grand Seigneur Emperour of the Turkes, pp. 93–4. (London, 1635.) Histoire generale du Serrail, et de la Cour du Grand Seigneur, Empereur des Turcs, pp. 89–90. (Paris, 1631.)) ↑

84 Scheffler, § 55. ↑

85 Thomas Smith: An Account of the Greek Church, pp. 15–16. (London, 1680.) ↑

86 A. de la Motraye: Voyages en Europe, Asie et Afrique, vol. i. pp. 306, 308. (La Haye, 1727.) ↑

87 Pitzipios, Seconde Partie, pp. 83–7. Pichler, p. 29. ↑

88 Tournefort, vol. i. p. 107. Spon uses much the same language, vol. i. p. 56. ↑

89 Gaultier de Leslie, p. 137. ↑

90 A. J. Evans, p. 267. Similarly Mackenzie and Irby say: “In most parts of Old Serbia the idea we found associated with a bishop, was that of a person who carried off what few paras the Turks had left” (p. 258). A similar account of the clergy of the Greek Church is given by a writer in the Revue des Deux Mondes (tome 97, p. 336), who narrates the following story: “Au début de ce siècle, à Tirnova, un certain pope du nom de Joachim, adoré de ses ouailles, détesté de son évêque, reçut l’ordre, un jour, de faire la corvée du fumier dans l’écurie épiscopale. Il se rebiffa: aussitôt la valetaille l’assaillit à coups de fourche. Mais notre homme était vigoureux: il se débattit, et, laissant sa tunique en gage, s’en fut tout chaud chez le cadi. Le soleil n’était pas couché qu’il devenait bon Musulman.” ↑