Modern abstract philosophy

In abstract thought their results were still more surprising. All the ideas that lie at the root of our modern abstract philosophy may be found in germ in Greece. The schools of modern metaphysics are the development of conceptions vaguely grasped by them. They analysed with perfect precision and wonderful minuteness the processes employed in language and in reasoning; they systematised grammar and logic, rhetoric and music ; they correctly analysed the human mind, the character, the emotions, and founded the science of morality and the art of education; they correctly analysed the elements of society and political life, and initiated the science of politics, or the theory of social union. Lastly, they criticised and laid bare all the existing beliefs of mankind ; pierced the imposing falsehood of the old religions; meditated on all the various answers ever given to the problem of human destiny, of the universe and its origin, and slowly worked out the conception of unity through the whole visible and invisible universe, which, in some shape or other, has been the belief of man for twenty centuries. Such were their gifts to the world.

It was an intellect active, subtle, and real, marked by the true scientific character of freedom, precision, and consistency. And, as the Greek intellect overtopped the intellect of all races of men, and combined in itself the gifts of all others, so were the great intellects of Greece all overtopped and concentrated in one great mind — the greatest, doubtless, of all human minds — the matchless Aristotle; as the poet says, ‘ the master of those who know,’ who, in all branches of human knowledge, built the foundations of abiding truth ephesus sightseeing.

Let us pause for moment to reflect what point we have reached in the history of civilisation. Asia had founded the first arts and usages of material life, begun the earliest social institutions, and taught us the rudiments of science and of thought. Greece had expanded all these in infinite variety and subtlety, had instituted the free state, and given life to poetry and art, had formed fixed habits of accurate reasoning and of systematic observation.

Materially and intellectually civilisation existed

Materially and intellectually civilisation existed. Yet in Greece we feel that, socially, everything is abortive. The Greeks had not grown into a united nation. They split into a multitude of jealous republics. These republics split into hostile and restless factions. And when the genius of the Macedonian kings had at last founded an empire, it lasted but twenty years, and gave place to even more colossal confusion. All that we associate with true national existence was yet to come, but the noble race who were to found it had’ long been advancing towards their high destiny. Alexander, perhaps, had scarcely heard of that distant, half-educated people, who for four centuries had been slowly building up the power which was to absorb and supersede his empire.

Far beyond the limits of his degenerate subjects, worthier successors of his genius were at hand: the Romans were coming upon the world. The Greeks founded the city, the Romans the nation. The Greeks were the authors of philosophy, the Romans of government, justice, and peace. The Greek ideal was thought, the Roman ideal was law. The Greeks taught us the noble lesson of individual freedom, the Romans the still nobler lesson, the sense of social duty. It is just, therefore, that to the Romans, as to the people who alone throughout all ages gave unity, peace, and order to the civilised world, who gave us the elements of our modern political life, and have left us the richest record of public duty, heroism, and self-sacrifice—it is just that to them we assign the place of the noblest nation in ancient history.

That which marks the Roman with his true greatness was his devotion to the social body, his sense of self-surrender to country: a duty to which the claims of family and person were implicitly to yield ; which neither death, nor agony, nor disgrace could subdue ; which was the only reward, -pleasure, or religion which a true citizen could need. This was the greatness, not of a few leading characters, but of an entire people during many generations. The Roman state did not give merely examples of heroes — it was formed of heroes ; nor were they less marked by their sense of obedience, submission to rightful authority where the interest of the state required it, submission to order and law.

Anglican church at Kadikeuy

There are about 1200 of these native Protestants in Constantinople. Three churches have been organized among them, which manage their own ecclesiastical affairs independently of foreign control. The influence of these “ Gospel Christians ” must be reckoned upon in any summing up of forces that tend for the substitution of the service of God for the service of self in this place. Besides the native “ Gospel Churches ” in Constantinople there are congregations of English speaking Protestants connected with the chapel of the British Embassy and the Crimean memorial church in Pera, with the Union Evangelical Church which worships at the chapel of the Dutch Legation in Pera, with an Anglican church at Kadikeuy, the ancient Chalcedon, and with a little Union Church of English and Americans at Bebek on the Bosphorus.

German Protestant congregation at Bebek

There is also a German Protestant congregation at Bebek, and a more important one under the charge of the Chaplain of the German Embassy in Pera. All of these efforts to secure the spiritual culture of foreign residents of Constantinople are to be regarded as one in purpose and interest with missions among the natives, because people who do not know Christ learn of Him more influentially through the lives and conduct of his followers than through the most eloquent of sermons. It is entirely possible that an English or Swiss or German merchant, who is of incorruptible character, and who lives in Constantinople without thought of what is beyond the Bosphorus may exert a Christianizing influence in Bagdad through the return to that place of natives who have admired the Christian life of such business men tailor-made bulgaria tours.

Among these forces for the reform of life and character will be reckoned, too, every one of the foreign missionary establishments in Constantinople alluded to in the last chapter. As a type of the influence which such establishments may wield the work of the mission of the American Board may be described, since it is one of the oldest and largest of these institutions in the city.

After seeing the Colleges and the Bible House, the traveller sometimes leaves Constantinople with the idea that he has looked into all the enterprises of the American missionaries there, and that they do educational work alone. As a remedy for this idea the visitor has to be taken to see sights on Sunday. A missionary calls at the hotel at nine o’clock on Sunday morning, and takes the stranger to a chapel about two blocks away. There for the first time in his life the visitor hears “ Praise God from whom all blessings flow,” sung in Armenian to the tune of Old Hundred, and then listens to a prayer in Armenian offered by the preacher.

He is hurried away from this chapel, however, and taken to another two blocks farther along. Here an-other native congregation is assembled, and another pastor is in the midst of a service in the Greek language. There the visitor hears for the first time, perhaps, the Greek Testament read with its natural pronunciation. Thence again he is hurried a mile and a half to the Bible House, where in a neat chapel another Greek preacher is just finishing a very eloquent sermon. The bene-diction is pronounced and the congregation disperses.

The visitor wishes to go, too, when he discovers that an entirely different set of people are beginning to come into the chapel. Before he knows what is happening a new congregation has filled the place. It is composed of all classes of people, from the professional man and the merchant to the day-laborer and the donkey driver, and from the lady in silk to the tired handkerchief painter in her faded cotton dress. Then he hears for the first time a sermon in Turkish, to which the people pay profound attention, and which a Turkish officer or two also come in to hear. By their tunes he recognizes the hymns in Turkish, sung by every man, woman and child, roaring at full lung power. He further understands without the services of an interpreter, the collection, and drops a gold piece on the plate, to the vast amazement of the coppers and five-cent pieces into the midst of which it falls.

Quite impossible to restrain laughter

The troupe is generally of native talent, and the advantage of hearing a tragedy as rendered by a native troupe is that it is quite impossible to restrain laughter during the proceedings. Some of the plays are comic, and of these such as deal with commercial knavery are often really good. But love, blood, deep laid plots on the part of the hero against the peace of the villain are the necessary staples of the Turkish stage. One of the play-bills will give an impression of the interminable nature of these entertainments:

“ The Ottoman Theatre will be open to the public on the evening of Wednesday, that is to say, the night of Thursday next. The celebrated troop of M. Dikran, the Armenian, will play. English acrobats will perform feats hitherto seen in no other part of the world. There will be an operetta of ten acts, with songs by actresses. There will also be a pantomime of three acts. The performance on this occasion being for the benefit of the public, no tickets will be required.” The slight uncertainty which appears respecting the day of this performance arises from the fact that the Mohammedan day begins at sunset, so that Wednesday evening coincides with the beginning of the night of Thursday. The theatre is one of the institutions which Turks have derived from contact with the West guided istanbul tour.

It is hardly necessary to say that the place is crowded with both men and women at every performance. With all its defects the Turkish theatre is a power. The capital cities of some of the provinces of the empire receive from it their sole effective impression of what the Western world is. The poorest of the native companies and the worst of their plays are taken to cities of the interior and put on the boards. Then the local papers will congratulate the people that Brousa or Adrianople, or Konia, as the case may be, is assuming the characteristics of a European city, for a theatre has now been established.

Sweet Waters

Visitors at Constantinople rarely fail to visit the Sweet Waters, or Geuk Sou, and remember the beautiful little river and the multitude of boats and the masses of people enjoying themselves on the grass. Such expeditions to places where natural beauty is the chief attraction form another favourite recreation of the people of the city. Rarely do we find a people more truly lovers of nature—of fine scenery, of pure air and gurgling water, of the songs of birds, and of the colour-songs which earth sends out in the form of trees and gay flowers. These little expeditions which the people make are the only recreations in which the family is found enjoying itself as a unit.

Under magnificent plane trees, or in cool groves of oak and chestnut the people place themselves by families upon mats furnished by the ubiquitous coffee-shop man. On these mats, spread upon the ground within sight of some stream, or of the sea, the Turk will sit for hours, finding great delight in the pure air, the gracious foliage, the music of unwonted birds, and the prattle of his women and his children. To an American, “ refreshments ” may imply drinks that exhilarate, or at the very least that have “ fizz ” in them, and food of substantial quality.

The Turk who is out for a picnic, has for his refreshment water from some favourite spring, (of which the brand is as carefully tested as though it were champagne) and coffee. For food he has bread and cheese or olives or dried fish, and fruit. A water-pipe (narguileh), and cigarettes which he makes himself fill out the list of his requirements at such a place. His whole excitement is in the beauty of nature and in the dress and the manners of assembled human-kind. As the day wears away the men will mingle more together, chatting or singing love-ditties with evident delight in their own vocal powers. The women meanwhile wander sedately over neighbouring hillsides to gather flowers, while the children frolic in herds upon the grass. The end of the day finds the whole family quite as thoroughly refreshed by their outing as if they had spent the day in circus or drinking house, or in amusements like those that delight the heart of the Coney Islander.

Historical relic or an archaeological centre

It as a historical relic or an archaeological centre, or as a place for observing the dress and behaviour of various races, or merely as a place for tasting some flavour of the Orient during a brief vacation. But they seldom consider the relation of that magnificent site to the life of the people to whom it is an inheritance, and still less do they question what influence the city has upon the surrounding regions, and the development of their populations. Such matters are left to the missionary with his optimistic views on the possibility of bringing forward backward peoples with advantage to themselves and the world.

Certain peculiarities of the life of the people of the city thrust themselves upon the stranger. Looking at the throngs of men and women, in picturesque and many coloured dress, who fill the streets of Constantinople, a salient point for attention is the discomfort to which they seem to have accustomed themselves. The bedraggled and unkempt appearance of a large part of the people; the impossible pavements of the streets; the pack- horses, donkeys, and perhaps even camels, which thrust the sauntered to the wall, forcing him to stand in a strained attitude of respectful attention while each procession of harden-bearers goes by; the use of men instead of beasts and trucks and drays, that they may, as the saying is private tours istanbul, “ earn an olive or two to put in their mouths by carrying a hogshead on their hacks ”; and the lazy tolerance of the cringing dogs which slouch along the street or occupy for rest or for family duties the dry and sunny side of the way, all show the people of the city to be at a point of civilization a century or two behind the age. Yet Constantinople was once, and by very many of these people is supposed to he now, a very Paris in leading the civilization of the world. The missionary will enquire why such an arrest of progress has occurred.

The people the stranger

Another curious characteristic of the people the stranger begins to learn from the moment that his foot is fairly on the shore. The frauds of greed never destroy social standing in this city. Official dignity persists though dragged through consecutive quagmires of embezzlement. The consequence is that in lay circles a man will perhaps kill one who suggests that he is ungodly, but will smile benignly when called a liar and a thief. As to the church, whomsoever a man may select on occasion to entrust with money for safekeeping, he will never entrust money to his parish priest or his imam or his rabbi or his bishop.

Once more, the stranger in Constantinople learns to suppress his surprise at the fondness of the people for imitation. He finds that there is progress in Turkey, but that much which appears to be such is mere mimicry. Imitation may be a valuable homage to superiority, but in observing this city a distinction is necessary between the imitation which marks a trend, and that which merely apes a result.

ME HOWLING DERVISHES

“When I got back to the hotel that night, Angelo (for so was “Arlechifto” properly called) told me that, having thrashed the cook a few days before, he had now beaten two of the waiters in some unexplained kitchen squabble. The house was quite full, for several Hungarians had arrived during the day. Where, or how they slept, was a riddle to all of us, but they must have been half a dozen in a room. They were poor, humble fellows, and appeared broken down by earnest misery and anxiety.

ME HOWLING DERVISHES — ROIiBEIlY OP TRAVELLERS

BESIDES the daneing dervishes, there is another set at Scutari, who howl; and their exhibition is also public every Thursday afternoon, about two o’eloek. It is a mile and a half across the Bosphorus, from Galata to Scutari. The Maiden Tower (or Leander’s Tower, as it is sometimes called) is a little building rising from the water, about which the old story is told of the favorite ehild, shut up until he or she was of age, because a prediction had announced an early accidental death, and being at last killed by a viper from some fire-wood. The same legend belongs to the Polly, at Clifton, and a dozen other places.

Landing at Scutari, which I imagine must be the most oriental portion of Constantinople, we went up to the Convent of the Howling Dervishes, and were introduced into a square room, with a balustrade round it, and at the top a latticed gallery for the women. All around were hung rude musical instruments — chiefly little drums and tambourines; and against the wall at the end were battle-axes, and apparently instruments of torture, in great numbers — hooks, spikes, and the like. The dervishes, who were crouching on the floor, on sheepskins, did not appear to have any particular costume, as those at Pera; but eaeh afterwards put on a felt skull-cap. Round the enclosure were other persons sitting, who appeared to be visitors; one was a soldier. Some large-eyed, unwholesome children were also of the party of performers; and a dancing dervish joined them before they finished.

Extraordinary state of frenzy

They went hrough a great many ceremonies of bowing, embracing, and repeating prayers, and at last got in a line at the end of the room by the railing, one or two of the elders still squatting in front of them. Here they commenced to chant, swinging themselves backwards and forwards, and then sideways; getting quicker and quicker in their motions, like a railway engino going off, and . shouting “La ilah illali-lah,” (There is but one God!) faster and faster, until they worked themselves up into an extraordinary state of frenzy, children and all: They kept shouting this monotonous line, and throwing themselves about for at least half an hour; when, the noise was so wearing, and the place so close and disagreeable, that I made my escape local ephesus tour guides.

I could not exactly understand what induced these men to make such fools of themselves. Certainly it was not for money, for none was given by the spectators, nor indeed was any solicited. Neither can I suspect it to have been for religious motives; for, to all appearances, a greater set of scamps had seldom been collected together.’ I must leave the explanation to those familiar with the mysteries of Eastern worship.

Above that convent, there is another enormous burying-ground, through which the road runs — a perfect forest, with millions of tombstones. Here again the road is divided; and its paved portion is at least ten feet higher than the dusty half. The proper complement of dogs and poultry were wandering about; and a large tomb, formed by a cupola upon six pillars, was shown as the grave of a favorite horse once belonging to the Sultan Mahmoud. Another was surrounded by an iron railing, upon which shreds of clothes were hung, in large numbers, as I had seen at the Giant’s Mountain.

Individual benefit

The water-side rows of bail lings were seen through forests of ships, the lines of which were agreeably broken by the slanting spars of the felucca-rigged vessels, which formed the greater portion of those at anchor. In the middle of tin stream were tjeep safari bulgaria. good-tempered, intelligent misseri eotlien’s collected his intended inmates into large caique hotel d’angleterre; young destuniano (whose father formerly best dragoman Constantinople, now keeps d’lurope) followed. i latter, anxious break party we formed putting off old scamandre, gilded barge approached us, which sitting two imposing turks, officers customs. proper duty examine our luggage but bribe three piastres sixpence satisfied scruples. gravely received this; then, proud, saluted party, away another boat. must my ears tingled when reflected share pecuniary offering these noble gorgeous gentlemen been under penny. need delicacy 4 upon matter.

Appears perfectly understood customs constantinople are established individual benefit; thus dollar any kind finds its way the sultan’s treasury. landed tophane stairs, found enough occupy attention. first all, five six turkish women got out boat just before veiled eyes, looking like nuns incantation hubert devil, throw dresses; only black skirts. then great many sellers fruit cakes former consisting grapes, honestly literally plovers’ eggs, latter species pancake. appearance, tables, what pea-and-thimble used carry races, novel amusing. directly, came string mules laden rubbish buildings pera; unloaded themselves going haunches, reached landing, allowing panniers end slide off. next, sturdy porters, itamals, seized luggage. fellows, who past prime life, wore knots half backs, capable carrying immense weights. preceded them, set off, jostled crowds variety striking costume, picking half-wild dogs, lay streets scores, did get one.

Abbas Pacha used to come down

“Lor’ bless you, sir,” he began—“ the power of the boat hasn’t much to do with it! When Manned Ali started his boat on the Nile, Abbas Pacha started one as well, and tried to beat him; and did it too, though his’n wasn’t nigh such a good boat. When Manned Ali’s boat was on a-head, Abbas Pacha used to come down and say, £ Mr. Horton,’ he used to say, £ wo must lick my uncle’s boat;’ (leastwise he didn’t say lick, but he meant it in his tongue, as I might say), and then he used to go on and say, ‘Mr. Horton,’ he’d say, £ we’ll have a bottle of champagne together,’ says he. Now, they say the Mustaphas don’t drink, but, Lor’ bless us, I’ve had Abbas so overcome, as the saying is, down in the cabin, that we’ve often shut the doors to keep it a secret. Well, he’d send down the champagne, and then Abbas’s boat would creep up to Manned’s, and then he’d send down another bottle, and then we’d get alongside; and then another, and we’d go right a-head. I don’t mean to say that we used to put the champagne in the boiler; but, you may depend upon it, it did more than the coals, and so it will, any day.”

I found my friend was a very great man on board his boat. He had a smart cabin of his own below, close to the engine room, where the thermometer was always at 90°; and from the heat, the glare, and the noise, looked next door to the infernal regions. Here he reigned supreme. I asked him how he agreed with the officers. “ Oh,” he replied, “ very well; it’s best for them to keep in with me. Once we had a row in this boat, but I got the best of it. I’m allowed a cheese a week for my own store; and once we had a new captain between Beyroot and Alexander—a cocky chap, who was going to set everybody to rights in a hurry—and he never sent me my cheese. Well, what did I do? I wasn’t going to make a noise about it, but I stopped the engines, and let the boat toss about for half an hour, until he came to his senses. I pretty soon got my cheese ; and they never made a mistake about it afterwards.”

The weather cleared up the next day, but the Turks never came out again from their nestling place, nor were the women unpacked. The priest still kept to his book, and to all remarks about our probable detention, replied, “Metis, cest impossible” “ Out” returned M. Abro, who, being a Levantine, knew all about it, tl e’est impossible; mais cependant, cest rrai.” But the priest was still strong in the belief of going on shore, and looked out his three-cornered hat, and clean bands accordingly.

 Beyrout quarantine

We arrived off Alexandria on the morning of the 1st of October, and were, as may be expected, all most anxious to know our fate. A surly-looking old gentleman, in a European dress, came alongside, and inspected our papers, which the captain held up to he looked at, the other keeping at a proper distance. These did not seem satisfactory, so he received them in a tin box, and went hack to the health office. In a short time he returned, and told us that we could not have pratique, but must prepare for the Beyrout quarantine. In vain the passengers expostulated in a Babel of unknown tongues ; he only shrugged his shoulders, and said he would go to the board once more; at the same time he ordered the abominable yellow flag to go up again. As he departed the thin priest smiled grimly, and said that it all meant nothing —that he was sure we should laud that afternoon guided istanbul tours.

All that day we lay in the harbour, under a broiling Egyptian sun, with nothing to do but grumble, hope, despair, and watch the countless many-sailed windmills along the low coast, which almost twirled me into a frenzy. At night, we were told to get ready early the next day, for that the barge would come to convey us to the Lazaretto. We had been condemned by the board to the entire Beyrout quarantine ! The thin priest would not believe it. lie said to-morrow morning we should land, and returned to the intent perusal of his grubby book.

At daybreak, on the following morning, a wretchedly old and dirty lighter came alongside, into which we were all shot like so much pestilential rubbish; and two or three boats’ crews of Arabs taking us in tow, with a melancholy monotonous chant suited to the occasion, we made a dismal journey of two hours, to the distant lazaretto. All my Egyptian enthusiasm vanished as we came near its gaunt prison walls.