chosen Prince of the House of Osmán, continue to fight valiantly in the path of God!” A shout of victory was then made, and the Muselmán warriors took possession of their new habitations. It was at that time that, with the permission of Ak-Shemsu-d-dín and the other holy men, a coin was first struck bearing this legend: “The Sultán, son of a Sultán, Sultán Mohammed Khán, son of Sultán Murád Khán, be his victory exalted; coined in Kostantaniyyeh in the year 757.” On the following day, when the Sultán, as he came out of the harem, received Ak-Shemsu-d-dín in the Arsenal-Garden: “Did you not eat some sweetmeats last night, Sire?” said the latter. “No,” replied the Sultán, “we eat none!”—“Do you not remember,” replied the holy man, “that when you were so much grieved while governor of Maghnísá, on hearing of the capture of ’Akkah by the Franks, I told you that you would eat some of their sweetmeats when you had taken Islámból? And did you not last night enjoy the society of the French princess? Was not that tasting a sweetmeat won from the Franks? Henceforward let that unexpanded rose be called ’Akídeh (sugar-candy) Khánum, and be thou thyself styled Khúnkár (blood shedder). Let this day be a day of rejoicing, but let it likewise be a day of justice! Of the three thousand blooming Mohammedan virgins who came in the suite of ’Akídeh your spouse (khássekí), let not one be touched, but send to ’Akkah, Ghazzah, Ramlah, Khaúrán, all the countries whence they were taken, a register containing their names, and order their parents, relations, and friends to repair to Islámból, that each of them may, with the consent of their parents, be joined in lawful marriage with one of the Moslem warriors, and the city of Islámból be thus made populous.” The counsels of Ak Shemsu-d-dín were followed; and in a short time ten thousand fathers, mothers, relations, and connexions, hastened to the city, and three thousand heroes were made happy by being joined in lawful matrimony to three thousand virgins. Orders were then issued to all the vezírs who were Páshás in Europe and Asia, to send all the sons of Adam from each district to Islámból. Thus the ward of Uskúblí was peopled by the inhabitants of Uskúb; the Yení Mahallah by the people of Yení-shehr; that of Ayá Sófiyah by the people of Sófiyah; that of Tenes by the Urúm (Greeks) from Mórah (the Morea); the neighbourhood of Tekkúr-serái and Shahíd-kapú-si by the Jews of fifty communities brought from Seláník (Thessalonica); Ak-Seráï by the people from Anátólí (Natolia); the ward below the castle by the Syrians and Arabs; the Persians were settled in Khójah-khán near Mahmúd Páshá; the Gypsies (Chingáneh) coming from Balát Shehrí are established in the Balát-mahalleh-sí; the U’luch from ’Akl-bend in the ’Akl-bend ward; the Arnáúts (Albanians) near the Silivrì-gate; the Jews from Safat in Kháss Kóï; the Anatolian Turks at Uskudár (Scutari); the Armenians of Tókát and Sívás near Súlú Monástir;