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Ottoman and European Views on Morality and Concubinage

The Author’s Defense of Christian Society

In this passage, the author continues his discussion of the differences between Christian and Ottoman attitudes toward marriage and sexual morality. He explains that some European writers tried to justify the existence of licensed brothels in parts of Italy by arguing that the taxes collected from these establishments helped support the state. According to the author, some of this money was said to be used to maintain warships, known as galleys, and military forces that defended Christian territories against the Ottoman Empire and other non-Christian powers.

The writer admits that this was perhaps the strongest argument offered in support of the policy. However, he also believes that such reasoning was difficult to defend, especially when speaking with Ottoman Muslims. Using money earned from prostitution to finance military campaigns did not seem like a convincing moral argument Tailor-Made Bulgaria Tours.

The Ottoman Response

According to the author, Ottoman Muslims remained unconvinced by these explanations. They argued that if Christianity considered prostitution a sin, then governments should not permit or profit from it, regardless of the financial benefits. From their point of view, allowing such practices while condemning them in religious teaching appeared inconsistent.

The author says that many Turks believed their own system was more orderly. Instead of accepting prostitution as a public business, Ottoman society permitted concubinage under specific legal rules. A concubine was usually a female slave living within a household, and her relationship with her master was regulated by Islamic law.

Although this practice differs greatly from modern ideas about personal freedom and human rights, the author argues that Ottoman Muslims viewed it as more controlled than public prostitution.

Health and Public Order

The writer also claims that Ottoman Muslims believed their system helped reduce certain social problems. He says they argued that relationships within the household were less likely to spread disease than the public brothels found in some European cities. They also believed that keeping such relationships private prevented the public disorder and open immorality that they associated with prostitution.

These comments reflect the opinions of the author and the arguments he claims to have heard during his travels. They should not be understood as scientific conclusions or objective historical facts.

Comparing Two Different Systems

This passage highlights the very different ways in which Christian Europe and the Ottoman Empire approached questions of morality. Christian teaching generally required lifelong monogamous marriage and condemned both prostitution and concubinage as sinful. At the same time, some European governments tolerated or regulated prostitution for practical reasons.

The Ottoman legal system took a different approach. Islamic law prohibited prostitution but allowed concubinage under certain legal conditions. As a result, each society believed that its own system was morally superior while criticizing the practices of the other.

The Author’s Final Reflection

The passage ends with a short quotation in Latin:

Pudet haec opprobria nobis et dici potuisse…

This expression comes from the ancient Roman poet Virgil and may be translated as, “It is shameful that such reproaches can be spoken against us.” By ending with this quotation, the author expresses his disappointment that Christians could be criticized for failing to live according to the moral standards taught by their own religion.

A Historical Perspective

This passage illustrates the religious debates that existed between Christians and Muslims during the seventeenth century. Rather than presenting an objective comparison, the author records arguments that each side used to defend its own society and criticize the other. Modern historians emphasize that both Europe and the Ottoman Empire contained a wide gap between religious ideals and everyday practice. While the legal systems of the two civilizations differed significantly, both struggled with questions of morality, public order, and the challenge of balancing religious principles with social realities. For this reason, the passage is valuable not only for what it says about Ottoman customs but also for what it reveals about the attitudes and prejudices of early modern European travelers.

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The Clothing Fasting and Ceremonies of the Mevlevi Dervishes

Simple Clothing and Appearance

The Mevlevi dervishes were known for their simple and humble clothing. Their shirts were made from the roughest kind of linen, showing their rejection of luxury and comfort. Over their shoulders they wore a white cloak or mantle, although many preferred a loose wool garment made in Iconium or other parts of Anatolia. These garments were usually dark in color and very plain Istanbul Tour Guide.

On their heads they wore tall caps shaped like the crown of a large hat. These caps were made from coarse camel hair and were often whitish in color. Their clothing reflected humility, poverty, and separation from worldly pleasures.

The dervishes usually kept their legs bare and left their chests partly uncovered. Some even burned or scarred their chests as a sign of religious devotion and self-denial. Around their waists they wore leather belts decorated with simple designs or writings upon the buckle.

Their appearance was intended to show discipline, sacrifice, and spiritual dedication rather than wealth or beauty.

Their Practice of Fasting

Besides observing the important fast of Ramadan, the dervishes also practiced an additional weekly fast every Thursday. On this day, no member of the order was permitted to eat until sunset unless illness or another lawful reason prevented it.

These fasts were considered important exercises in self-control and spiritual purification. The dervishes believed that reducing physical comfort helped the soul grow stronger and closer to God.

Religious Teachings and Sermons

Every Tuesday and Friday, the superior or spiritual leader of the convent delivered a sermon to the dervishes. During these gatherings, he explained verses from the Quran or teachings written by the founder of the order and other respected Islamic scholars.

The dervishes listened with great humility and respect. They bowed before their superior and behaved with silence and discipline throughout the ceremony.

These sermons helped guide the spiritual life of the community and reminded the dervishes of the values of devotion, obedience, and humility.

The Ceremony of Turning

One of the most remarkable practices of the Mevlevi dervishes was their ceremonial turning or spinning. After the sermon ended, the dervishes slowly began to turn in circles. Some spun with such speed that their faces could hardly be recognized.

During the ceremony, music played continuously on a simple pipe made from a reed or cane. The sound of the flute accompanied the movement of the dancers and created a deeply spiritual atmosphere.

When the music suddenly stopped, all the dervishes ended their spinning immediately and with great precision. Even after such rapid movement, they showed no signs of dizziness or confusion. Because they practiced this ritual from childhood or youth, the spinning became natural to them over time.

The Story of Mevlana

According to tradition, this ceremony began with the founder of the order, Mevlana. The dervishes believed that he once spun continuously for fourteen days without food through miraculous spiritual strength. During this time, his companion Hamza played the flute beside him.

Eventually, Mevlana entered a spiritual ecstasy and received divine revelations and instructions for the creation of the order. Because of this story, the flute became a sacred instrument among the Mevlevi dervishes.

They believed that similar instruments had once been used by holy shepherds such as Jacob in ancient times to praise God.

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The Jabari Belief in Divine Determinism

In Islamic theology, one of the most opposed schools of thought to the Mu‘tazilites and other moderate thinkers is the Jabariyya (sometimes called Jabari). The name “Jabari” comes from the idea of being compelled or forced. This group is known for their strict belief in divine predestination, which suggests that humans have no real power over their own will or actions.

Human Will and Divine Control

According to the Jabariyya, all human actions are completely controlled by God’s will. They believe that God has the ultimate authority to decide whether a person will experience happiness or suffering. In their view, humans do not have free will in the sense that they can choose independently. Instead, all actions are determined by God.

The Jabariyya explain this by comparing humans to plants, water, or stones. Just as a tree produces fruit because of its nature, water flows downward, and stones fall, human actions occur because God causes them to happen. People may appear to act on their own, but in reality, their choices and movements are created and controlled by God Istanbul Daily Tours.

Reward and Punishment

Interestingly, even though the Jabariyya believe humans are fully compelled, they also maintain that God assigns rewards and punishments. This means that although people cannot act freely, God still judges their actions and gives consequences accordingly. This idea raises complex questions about justice and morality, which have been discussed and debated by Islamic scholars for centuries.

Debate and Controversy

The idea of complete compulsion is strongly debated by other scholars, particularly those in the Mu‘tazilite and more moderate schools of thought. These scholars argue that humans must have some degree of choice in order to be morally responsible for their actions. Without free will, the concepts of sin, virtue, reward, and punishment become difficult to justify.

The Jabariyya represent one extreme in Islamic thought regarding predestination and free will. Their belief that all actions are created by God highlights the tension between divine power and human responsibility. Later discussions among Arabian and Turkish scholars would continue to explore this topic in depth, influencing Islamic philosophy and theology for generations.

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Payment for Legal Decisions (Fetfas)

When the Mufti gives legal decisions, which are called Fetfas, he does not personally receive any direct payment for them. A Fetfa is an official answer to a religious or legal question, and it has an established fee. Although each Fetfa costs eight aspers, the money does not go to the Mufti himself. Instead, the payment is divided among his officers who assist in preparing the decision.

The officer known as the Mupwedegi, who first examines and organizes the question, receives five aspers. Another officer, called the Mumeiz, who carefully copies or writes the question in a clear form, is paid two aspers. The person responsible for keeping and applying the official seal receives one asper. In this way, the system supports the staff who help manage the legal and administrative work of the Mufti’s office, while the Mufti’s role remains more focused on judgment and authority rather than direct financial gain from each case.

Gifts and Formal Visits

Although the Mufti does not earn money from Fetfas, he still receives other forms of income and honor. When he first enters his office, he is visited and formally greeted by ambassadors and representatives of foreign princes. Agents of various provincial governors also come to pay their respects Private Tour Guide Ephesus.

These visitors do not come empty-handed. It is customary for them to bring valuable gifts as a sign of respect and goodwill. Through these ceremonial visits and offerings, the Mufti may collect a large sum of money, sometimes amounting to many thousands of dollars. These gifts are seen as part of diplomatic and social custom rather than official salary.

Support After Removal from Office

If a Mufti is removed from his office only by the will of the Sultan, and not because of a crime or failure, he is usually given some form of compensation. This compensation often takes the form of an arpalik. An arpalik is the right to manage certain judicial posts or positions in different provinces.

By supervising these posts and their income, the former Mufti can maintain a respectable livelihood. This arrangement allows him to live comfortably even after losing his highest position, and it shows that his past service is still recognized by the state.

Influence and Authority in the Empire

The Mufti is a person of great importance in the empire because his advice carries strong influence with the Sultan and the Grand Vizier. His opinions on legal and moral matters are taken seriously, and his reports can affect major political decisions. Because of this influence, his favor is highly valued by powerful officials and nobles.

Many of the great men of the empire try to gain his goodwill. They understand that kindness, respect, and generous gifts are effective ways to secure his support. In that society, presents and tokens of respect often have more influence than formal obligations or personal merit alone.

For this reason, the Mufti’s position is not only religious but also political and social. His judgments, words, and approval can shape the careers of others and influence important affairs of the state, making him one of the most respected and courted figures in the empire.

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The Custom of Seeking Legal Approval for War

This passage is written in old English and expresses the opinion of a historical writer about war, law, and political decisions. It describes how, in certain historical narratives, rulers were said to seek religious or legal approval before starting a war. The language of the original text is complex and biased, so it needs correction and simplification for modern readers. The corrected version below explains the ideas in clear and simple English while keeping the historical meaning.

Asking for a Religious Opinion Before War

According to the text, it was considered a usual custom, in some historical accounts, for rulers to ask for the opinion of a religious authority when they wanted to start a war. If a country seemed weak or offered a good strategic advantage, but there was no clear reason for conflict, the ruler would seek a formal judgement from a legal or religious scholar, called the Mufti.

The passage claims that this judgement, sometimes called a “fetva” or legal ruling, would declare whether the war was lawful. The writer suggests that the decision was often influenced more by the usefulness of the war for the empire than by moral or political reasons. Once the ruling was given, the war was presented as justified and acceptable in the eyes of the state and its people Guided Istanbul Tour.

Comparison with Other Nations and Princes

The article also admits that such behavior was not limited to one group or nation. It states that even Christian princes and many powerful states in history have broken treaties, ignored promises, or started wars for small or weak reasons. Leaders have often found excuses to end agreements, even when those agreements were confirmed by oaths and religious ceremonies.

This shows that political advantage has often been placed above moral duty in many parts of the world. Wars have sometimes begun not because of real necessity, but because rulers saw an opportunity to gain land, power, or influence. Therefore, the issue of breaking faith in diplomacy is presented as a common historical problem rather than something unique to one culture.

Debate About Faith and Promises

The text mentions that scholars and thinkers have long debated whether promises should always be kept, especially when dealing with enemies, heretics, or people of different beliefs. The writer personally argues that keeping one’s word should not even be questioned, because honesty and trust are honorable qualities in all societies.

A Critical and Historical View

Finally, the passage strongly criticizes the idea that faithlessness or breaking promises could ever be considered holy or acceptable. It claims that some legal traditions justified such actions by referring to religious examples, though this reflects the author’s personal and historical bias.

In simple terms, the corrected article explains that the original writer believed rulers sometimes used legal or religious approval to justify wars, even when the reasons were weak. However, it also recognizes that many nations in history have acted in similar ways. Today, such texts should be read carefully as historical opinions shaped by the political and religious conflicts of their time, not as objective or balanced truth.

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The Sultan’s Throne

The throne of the Grand Sultan was raised slightly above the floor and supported by four pillars covered in gold. The roof above was richly gilded, and golden balls hung from it, reflecting the light and adding to the grandeur. The cushions on which the Sultan leaned, as well as those placed around the throne, were embroidered with gold thread and decorated with jewels. On this occasion, only the Grand Vizier was allowed to remain in the chamber, standing respectfully at the Sultan’s right side Bulgaria Holidays.

Ceremony of Entrance

When an ambassador entered the audience chamber, he was supported under the arms by two Capugibajhces, or chief porters. They guided him to the proper distance from the throne and gently pressed his head down so that his forehead almost touched the ground in a deep bow. After this, they stepped back to the farther part of the room. All attendants followed a similar procedure, bowing slightly lower than the ambassador to show respect.

This strict bowing tradition had historical reasons. According to Busbeqius, it began as a precaution after a Croat tried to attack Sultan Amurath. Turkish historians, however, attribute it to a man named Miles Corbelitz, who, after a battle in Serbia, was said to have nearly attacked the Sultan. In any case, the custom ensured the safety of the Sultan and reinforced the hierarchy in the court.

Role of the Ambassador

The ambassador did not have a chair and remained standing throughout the audience. He presented the demands and messages of his sovereign, which were first written down. These documents, along with the letter of credence, were handed to the Grand Vizier. The Vizier then conveyed the Sultan’s response and handled further negotiations. This procedure ensured that communication was formal, orderly, and secure, reflecting the importance of protocol in the Ottoman court.

The audience with the Grand Sultan combined grandeur, strict hierarchy, and careful ceremony. The throne, gilded decorations, deep bows, and precise procedures all highlighted the power of the Sultan and the formality required in diplomacy. Even small gestures, such as the height of a bow, carried historical significance and reinforced respect for the Ottoman ruler.

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The Morning After the Wedding

Early in the morning, the bridegroom was called by his friends to go to the bath. This was part of the wedding custom. When he rose from the bridal chamber, the Sultana presented him with fine linen garments to use for bathing. These clothes were a sign of honor and generosity from the bride.

After these ceremonies were completed, the husband and wife became more familiar with one another. However, even though they were now married, the Sultana continued to behave with dignity and distance in public. She did not treat her husband as an equal before others.

The Superiority of the Sultana

In public, the Sultana kept a clear distance between herself and her husband. She often wore her dagger at her side as a symbol of her royal authority and superiority. This showed that she remained a princess of the Ottoman dynasty and that her noble birth placed her above her husband in rank Customized Round Turkey Tours.

She also frequently requested expensive gifts, jewels, and money from him. As a result, many of these Pashas gradually lost much of their wealth. What seemed at first to be a great honor—marrying into the royal family—often became a heavy financial and emotional burden.

Marriage and Political Danger

The difficulties did not end with financial demands. These royal sons-in-law were often placed in dangerous military positions. They were sent on difficult campaigns or risky missions. In this way, they faced constant danger.

One example was Ismail Pasha, who was killed while crossing the River Raab during a defeat of the Ottoman army by imperial forces under the command of Raimondo Montecuccoli. Such events were not rare. Other royal sons-in-law also lost their lives in similar circumstances.

These assignments were not always accidental. The Ottoman government did not want these men to become too proud because of their marriage into the ruling family. Without hardships and risks, they might begin to imagine themselves equal to the Sultan or dream of greater power.

A System of Control

Through these customs, the Ottoman state carefully controlled even its closest relatives. Marriage to a Sultana brought honor, but it also brought strict limits, heavy expenses, and serious dangers. The system ensured that no man, even one connected to the royal family, could grow too powerful or ambitious.

In this way, the authority of the Sultan remained supreme. Honor was given, but independence was reduced. Prestige was offered, but freedom was limited. This balance helped protect the stability of the empire and prevented rival claims to power.

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The Structure of the Legal System

The law organs of the Principality are organized into several levels. These include the Justices of Peace, Departmental Courts, Courts of Appeal, and the Supreme Appellate Court. Together, these institutions form the backbone of the country’s judicial system and ensure that justice is delivered efficiently and fairly across all regions.

Before the law of January 12th, 1904, there was another type of local court known as the communal court. Each village had one of these courts to deal with minor disputes among villagers. They handled civil cases up to fifty francs and criminal cases up to twenty-five francs.

These communal courts were simple in structure. The mayor acted as the president, and two municipal councillors served as assistant judges. Their purpose was to resolve small local matters quickly and to maintain order within the village Customized Guided Tour.

However, in 1904, the government abolished the communal courts. Their responsibilities and jurisdiction were transferred to the Justices of Peace, creating a more unified and professional judicial system.

The Justices of Peace

The Justices of Peace now play a central role in the country’s legal framework. There are 115 Justices of Peace who operate in the main towns of each district. In larger and more populated cities, several Justices of Peace may serve together. For example, the capital city Sofia has five Justices of Peace, each responsible for a different part of the city.

Jurisdiction and Duties

The powers of the Justices of Peace are clearly defined by the law of December 15th, 1891, on Civil Procedure (Articles 15–22). They handle civil and commercial disputes involving amounts up to 1,000 francs. They also deal with property disputes when the value does not exceed this limit and with possessory claims—cases concerning the right to possess property—no matter the property’s value.

As police courts, the Justices of Peace are responsible for minor criminal offences. These include misdemeanours punishable by imprisonment of up to six months or fines up to five hundred francs.

Importance in Local Justice

The establishment of the Justices of Peace brought a sense of fairness and accessibility to the justice system. By replacing the informal communal courts, the Principality ensured that even small cases are judged by qualified legal officers, strengthening the rule of law throughout the nation.

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The Feudal System in Bulgaria

Royal Power and Titles

Under the feudal system, the real authority of the king became weaker, but his titles and symbols of power grew in dignity. The king was addressed as “Caesar” or “Imperator,” showing his prestige in both local and international affairs. He sent and received ambassadors, wore a purple mantle and a crown, and carried a sceptre as symbols of sovereignty.

The succession to the throne followed the law of primogeniture, which meant that the eldest son inherited the crown. Women were excluded by the Salic Law, so only men could rule. If the king had no children, the throne passed to his eldest brother. During the minority of a king, the queen mother acted as regent. If a royal family line became extinct, the noblemen (boliars) had the authority to elect one of their peers as the new ruler, thus establishing a new dynasty Istanbul Daily Tour.

Nobility and Byzantine Influence

The boliars held all important state functions, making the political system an exclusive privilege of the nobility. The entire administration of the kingdom was modelled on the Byzantine Empire, which served as a cultural and political example.

Among the highest state dignitaries were:

The despot, usually a close relative of the king.

The sebastocrat, often the king’s brother.

Other officials such as the chamberlain, the minister of finance, and several dignitaries responsible for different state services.

Each province was governed by a prefect, or “ban,” who acted as the king’s representative and exercised both administrative and judicial authority.

Social Classes

Society under feudal Bulgaria was divided into three main classes:

The nobility and the clergy – who held power, land, and privileges.

Tradesmen and artisans – who lived mainly in towns and engaged in commerce or crafts.

The peasants (often referred to as pariahs) – who formed the largest part of the population.

Peasants were allowed to own land, but they were bound to it and could not freely leave. They were obliged to pay taxes and provide services to the upper classes, which kept them in a state of dependency.

The feudal system in Bulgaria reflected both local traditions and Byzantine influence. While the king’s symbolic authority remained strong, real power lay in the hands of the boliars. The division of society into nobles, tradesmen, and peasants created a rigid structure, with the majority of people tied to the land and heavily taxed. This system ensured stability for the ruling elite but limited freedom for ordinary people, shaping the social and political life of medieval Bulgaria.

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The Danube River and Its Tributaries

The Course of the Danube

The Danube River begins in the Black Forest mountains of Germany. From there, it flows through Germany and Austria-Hungary, then forms the natural boundary between Serbia and Romania, and later between Bulgaria and Romania. Finally, it empties into the Black Sea, where it forms a large delta.

The Danube is one of Europe’s most important and powerful rivers. It discharges about 5,000 cubic metres of water every second. The width of its riverbed varies between 700 and 1,200 metres, making it wide enough for heavy river traffic and navigation.

Depth and Freezing of the River

The Danube also varies in depth at different places along the Bulgarian frontier:

Near Widin: about 8 metres,

Near Rahovo: about 7.7 metres,

Near Nicopolis: about 12.09 metres,

Near Ruse (Rustchuk): about 4 metres.

The river’s water level can vary by as much as 5.05 metres during the year. The Danube has also been known to freeze in winter. Between 1836 and 1896, it froze over thirteen times. On average, the ice lasts for about thirty-nine days each year. The longest period of freezing happened during the severe winter of 1878–1879 Sightseeing Turkey.

Tributaries of the Danube in Bulgaria

Several important rivers flow into the Danube from Bulgaria. These include:

The Lom,

The Ogosta,

The Iskar,

The Vit,

The Osam, and

The Yantra.

Most of these tributaries rise in the Stara Planina Mountains, except the Iskar, which begins in the Rila Mountains. The Iskar is especially notable because it cuts through the Stara Planina in a magnificent gorge.

Use of River Power

These streams provide valuable water power for local communities. For centuries, their fast-moving waters have been used to turn small mills, which stand in long rows along the rivers. As the rivers reach the plains, however, they slow down. Their beds grow deeper, they become harder to cross, and the mills disappear.

Floods occur fairly often, but they are rarely destructive. The tributaries rely mostly on mountain water sources, and they gradually lose part of their flow as they move toward the Danube. Together, they add about 250 cubic metres of water per second to the mighty river—much less compared to the Danube’s own enormous flow.

The Danube is not only a geographical border for Bulgaria but also a lifeline. It provides water, transport, and trade opportunities, while its tributaries supply power and irrigation for agriculture. Despite its challenges—such as freezing winters and occasional floods—the Danube has always played a central role in the history and daily life of Bulgaria.

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The Towers and the Wall of Blachernae

Impressive Towers on Marshy Ground

The Wall of Blachernae was strengthened by three large hexagonal towers, some of the finest along the circuit of Constantinople’s fortifications. These towers were partly built of brick at their upper levels, possibly to reduce weight. As Dr. Paspates suggested, this was important because the ground in the area was marshy, and lighter construction helped prevent damage or collapse.

The southernmost tower, which still stands and can be safely examined, gives us a clear idea of their structure. Inside, it measured about 32½ feet by 19 feet, and it once had three separate stories. This made the tower not only a strong defensive structure but also a commanding viewpoint over the surrounding land Rose Festival Tour.

On the face of this tower, an inscription in marble letters survives. It was dedicated to an emperor named Michael, most likely Michael II (820–829), who ruled during a troubled period of Byzantine history. Such inscriptions were common, as they reminded people of the ruler who had invested in the city’s defenses.

The Gate of Blachernae

Between the first and second towers stood an important entrance known as the Gate of Blachernae. It was named after the Blachernae quarter, the district it served. This gate allowed direct access to the church and surrounding settlement. For centuries, it was a key entrance to this northern section of Constantinople, linking the sacred church precinct with the rest of the city.

Was the Wall of Heraclius Larger?

Historians once believed that the Wall of Heraclius included not only this section but also the entire stretch of fortifications from the Kerko Porta to the Golden Horn. However, evidence shows this was unlikely.

The main reason is the purpose of the wall. It was specifically described as being built to bring the Church of Blachernae inside the city’s defenses. This description fits perfectly with a shorter wall running from the Sixth Hill to the Golden Horn, but it does not match the idea of a long wall stretching all the way from the Kerko Porta.

Natural Defenses of the Area

Another reason a longer wall was unnecessary is the natural protection already present. On the south side, the church was shielded by the acropolis on the western spur of the Sixth Hill. This made it safe from attack in that direction. The only vulnerable area was the open plain to the west, and that was exactly where Heraclius ordered a wall to be built.

Later Additions and Misunderstandings

Much of the fortification once attributed to Heraclius actually belongs to later rulers. Large sections were the work of Manuel I Komnenos in the 12th century, while other parts originally formed the defenses of the Fourteenth Region of the city. Over time, these layers of construction created confusion about who built what.

What remains clear, however, is that the Wall of Heraclius, with its three striking hexagonal towers and the Gate of Blachernae, was primarily designed to protect the holy sanctuary of the Virgin at Blachernae, one of the most venerated sites in Constantinople.

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A New Kind of Police in Bosnia

In Bosnia, police work is done by a special force of about 2,500 gendarmes (armed police officers). These men are carefully chosen from the best in the Bosnian and Austrian military reserves. They are given good pay, pensions, and privileges, which help attract men with education, good judgment, and strong character.

This careful selection is important for one major reason: many Bosnians still fear the sight of a military uniform. Their painful memories of the Turkish soldiers, who were often cruel and corrupt, make them suspicious of anyone in authority. So, for the Austrian government to gain the trust of the people, they needed police officers who could behave very differently from the past.

Police with Many Roles

The Bosnian police force is divided into small groups of eight to ten officers, each led by a sergeant. These squads are spread across the country, working in towns and villages of every size. But unlike typical police forces, these officers have many unusual duties.

In addition to keeping the peace, investigating crimes, and making arrests, they also serve as:

Health officers, Animal doctors (veterinarians), Legal advisors, Teachers of farming and crafts

One officer jokingly called them “maids of all work,” because they help people with almost every part of daily life.

Helping the Community in Every Way

These police officers act more like community helpers than law enforcers. For example:

If a farmer loses his job, he asks the local policeman for help, who often knows where work is available.

If a poor woman needs seeds for her garden, the policeman contacts the agriculture department to send her some.

When someone is sick, the policeman brings medicine from the police dispensary.

If a cow or horse gets sick, the officer gives treatment advice.

If there is a wedding, funeral, or new house being built, the policeman often leads or organizes the event, no matter the religion of the people involved—Muslim, Catholic, Protestant, or Orthodox.

Earning the People’s Trust

This close involvement in daily life makes the police trusted figures in Bosnian communities. They are not just seen as law officers, but as protectors, helpers, and guides. This kind of paternal care has helped Austrians gain support from Bosnians over time Sofia Sightseeing.

The difference between the Austrian police and the former Turkish officers is huge. Under Turkish rule, the police were often feared, because they acted like thieves or worse. In contrast, today’s officers are welcomed and respected.

A Successful System of Reform

By creating a police force that serves the public in many ways, the Austrian government has managed to win over the Bosnian people. What was once a symbol of fear—the uniform—has now become a symbol of help and hope. The success of this system lies in trust, usefulness, and a deep understanding of the people’s daily needs.

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A Warm Welcome for Prince Alexander

The people of Bulgaria welcomed Prince Alexander of Battenberg warmly when he arrived to take the throne. He immediately began a series of reforms, which were said to have been encouraged by Prince Bismarck of Germany. Bismarck had taken a special interest in the young prince’s career and believed he could bring stability to the newly formed Bulgarian state.

Prince Alexander soon proved to be a good and caring leader. He was unselfish, kind, patriotic, and eager to improve the lives of his people. He genuinely wanted to help Bulgaria grow into a strong and modern country. However, his honesty and openness made it difficult for him to deal with the political conspiracies and manipulative figures that surrounded him.

Difficulties in Governing a New Nation

Bulgaria had been ruled by the Ottoman Empire for five centuries, and many of its people were not prepared for self-government. Like other nations recently freed from long oppression, they lacked experience in democracy and political organization. Bismarck once said that the Bulgarians had been “put into the saddle before they learned to ride,” meaning they were given power before knowing how to use it wisely.

Bulgaria’s situation was made worse by the jealousy of neighboring countries—Germany, Austria, Russia, Turkey, and Greece. These nations often treated Bulgaria as a pawn in their political games, trying to influence or control its affairs to serve their own interests.

Russian Influence and Interference

Russia, in particular, was deeply disappointed that it had not been allowed to fully benefit from its victory in the Russo-Turkish War. Feeling cheated by the other Great Powers, Russia began using secret plots and political manipulation to regain control over Bulgaria. Russian agents and officials worked behind the scenes to sway public opinion and influence elections.

Because Bulgaria lacked enough educated citizens, especially for high-ranking jobs in the government and military, foreigners were brought in to fill key positions. Many of these roles went to Russians, who used their influence to shape Bulgarian politics to Moscow’s advantage Local Ephesus Tour Guides.

A Flawed Political System

The Bulgarian parliament, called the Sobranje, was made up of one elected chamber. All citizens who could read and write had the right to vote. However, the real power did not lie with the Sobranje. The ministers of the government were not controlled by parliament, and their decisions could not be overturned by votes.

Instead, the ministers were only accountable to the ruling prince. He also had the full authority to appoint and remove all government and military officials. The only way the Sobranje could challenge the prince’s decisions was by refusing to approve government spending. But if a conflict or deadlock occurred between the parliament and the prince, there was no higher authority to settle the dispute.

Although Prince Alexander began his rule with good intentions and popular support, the challenges he faced—inexperience among the people, foreign interference, and a flawed political structure—made effective leadership very difficult. These early struggles shaped the complex and often troubled development of modern Bulgarian governance.

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The Seven Hills of Constantinople

Landmarks, Mosques, and History

Constantinople, like ancient Rome, was built on seven hills, each rich with history and remarkable landmarks. These hills rise and fall across the old city, giving it a dramatic landscape. Here’s a simple guide to each of the hills, their locations, and what you can find on them today or in historical records.

The First Hill

Home of the Empire’s Greatest Buildings

The First Hill is located closest to the tip of the promontory, where the land juts into the sea. This area contains some of the most important historical landmarks:

The Seraglio (Topkapi Palace), the grand palace of the Ottoman sultans

The ancient church of St. Irene

The world-famous Hagia Sophia (St. Sophia)

The Hippodrome, once the center of sports and public life in Byzantine Constantinople

This hill marked the heart of imperial and religious life for centuries.

The Second Hill

The Burnt Column and Byzantine Memories

Separated from the First Hill by a valley running from Hagia Sophia to the Golden Horn, the Second Hill is known for:

The Column of Constantine the Great, a massive porphyry monument

Locally called the Burnt Column or Çemberlitaş This column was a symbol of Constantine’s founding of the city as the “New Rome Sofia City Tour.”

The Third Hill

Mosques and Government Buildings

Divided from the Second Hill by the valley of the Grand Bazaar, the Third Hill is known for:

The War Office and Fire-Signal Tower

The Mosque of Sultan Bayezid II

The grand Mosque of Sultan Suleiman the Magnificent

This hill became a central part of Ottoman administrative and religious life.

The Fourth Hill

Home of the Conqueror’s Mosque

Set farther from the shoreline than the previous three, the Fourth Hill is divided from the Third by a valley running from the Valens Aqueduct to the Golden Horn. At its top sits:

The Mosque of Sultan Mehmed II, also known as Fatih Camii, built by the conqueror of Constantinople

The Fifth Hill

Steep Ridge Overlooking the Golden Horn

The Fifth Hill is actually a steep ridge extending from the Fourth Hill almost to the water, in the Phanar district. On its summit:

Stands the Mosque of Sultan Selim

This hill rises sharply above a broad plain that lies between the Third and Fourth Hills.

The Sixth Hill

Ancient Palaces and Byzantine Legacy

Separated from the Fifth Hill by a valley leading from Balat Gate to the large Byzantine cistern called Tchoukour Bostan, the Sixth Hill is historically significant for:

The ruins of the Palace of the Porphyrogenitus (Tekfur Sarayı)

The district of Eğri Kapı

The famous Blachernae Palace, mentioned by the historian Nicetas Choniates

The Seventh Hill

The Dry Hill of the Southwest

The Seventh Hill lies in the southwestern corner of the city. Known in ancient times as Xerolophos, or “The Dry Hill”, due to its poor soil. This hill features:

The Avret Bazaar

The remains of the Column of Arcadius

The neighborhoods of Altımermer and Psamathia

A City of Layers and Heights

These seven hills gave Constantinople its distinctive shape and character. Each hill played a unique role in the history of Byzantium and later the Ottoman Empire. Exploring them means walking through centuries of culture, religion, and imperial power.

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Bulgaria What You Should Know Before You Go

Alcohol in Bulgaria

The most traditional alcoholic drink in Bulgaria is rakia (also spelled rakiya), a strong fruit brandy. The most common types are grape rakia (grozdova) and plum rakia (slivova). Rakia is usually served in small 50g or 100g shots and is almost always consumed with food—especially a shopska salad or some kind of appetizer.

If you order rakia without food, restaurant staff may find it unusual. In Bulgaria, drinking spirits without at least a small snack is not typical and might get you a few puzzled looks.

When it comes to beer, Bulgaria produces several decent local lagers. Some of the most popular brands are:

Zagorka

Shumensko

Kamenitsa

These are widely available and considered reliable, although not particularly unique Customized Tour Bulgaria.

Bulgarian wine, on the other hand, is gaining international attention—especially the dry red varieties. Here are some standout wines to look for:

Cabernet Sauvignon from Svishtov and Oryahovitsa

Merlot from Stambolovo

Gumza from Novo Selo

Mavrud from Asenovgrad

Melnik from the Melnik region

For white wine lovers, Chardonnay and Traminer from Veliki Preslav are among the best in the country.

Customs and Travel Regulations

If you’re traveling within the European Union (EU), you can legally bring the following from Bulgaria:

10 liters of spirits

90 liters of wine

110 liters of beer

However, many countries limit cigarette imports to just 200 cigarettes from Bulgaria.

You are not allowed to export antiques, artworks, coins, or items of historical value without a special permit from the Ministry of Culture.

Due to concerns about child trafficking, travelers accompanied by young children may be asked to provide documents proving their parental relationship (e.g. birth certificates or legal guardianship papers) before being allowed to leave the country.

Electricity in Bulgaria

Bulgaria uses a 220-volt electrical system, the same as most of Europe. The standard plugs are two-round-pin European style.

Visitors from the UK will need an adapter.

Visitors from the US will need both an adapter and a voltage transformer for devices that cannot handle 220 volts (like some hairdryers or chargers).

Smoking in Public Places

By law, cafés, bars, and restaurants must provide non-smoking areas. However, in reality, these areas are often small and not clearly separated. You might find yourself sitting next to smokers, even in the so-called “non-smoking” section.

If you are sensitive to smoke or strongly prefer smoke-free environments, it’s a good idea to check in advance or choose outdoor seating where available.

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The British Empire Won Loyalty Without Promises

In the British Empire, no race needed promises of future freedom or religious rights to give their support. Their loyalty came naturally, without needing political deals.

Has Injustice Brought Any Real Gain?

Let’s look at how unfair actions have hurt different countries:

Did Russia truly gain by taking Bessarabia from Romania in 1878?

Did Romania become stronger by taking Dobrudja from Bulgaria—its richest land—at a time when Bulgaria was weak and alone?

Has Greece gained strength by taking land in Macedonia, which was known to be Bulgarian? Greece even carried out massacres against the Bulgarians who didn’t flee Guided Turkey Tours .

That land was promised to Bulgaria in the Treaty of San Stefano and was vital for Bulgaria’s economic growth.

Serbia’s Broken Promise

Is Serbia any stronger now, during its struggles, because it broke its treaty with Bulgaria before the war with Turkey? Serbia took Bulgarian-inhabited land that had been officially recognized as Bulgarian by treaty.

Europe’s Failure to Respect Agreements

Has Europe benefitted by allowing Turkey to take advantage of Romania’s surprise attack on Bulgaria, and use that moment to break the Treaty of London—signed just months earlier with the help of Sir Edward Grey?

The truth is, today’s crisis in Europe is largely the result of ignoring treaties and disrespecting the wishes of local people in the lands being fought over.

Bulgaria Was Treated Unfairly

Where was the justice when Europe stood by silently as Bulgaria lost nearly all the rewards of her hard-won victories?

Even though Bulgaria had made huge sacrifices in blood and resources for the cause of freedom, she was robbed of the benefits she deserved.

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Secret Surveillance of Religious Groups

During the Communist regime in Bulgaria, the State Security Service (known as the DS) was responsible for suppressing opposition. A special division within it, called Department One, was tasked with the “struggle against counter-revolution.” This department had a separate section known as “Clergy and Sects.” Its job was to carry out secret operations against religious institutions and believers.

The main targets were:

The Bulgarian Orthodox Church The Catholic Church Protestant denominations In 1949, this section of State Security conducted: 20 active covert operations 24 preliminary investigations 240 surveillance missions

These operations were carried out by 339 agents, whose task was to spy on, intimidate, or manipulate religious leaders and believers Istanbul Day Trip.

Growing Persecution Over Time

By 1981, religious surveillance had expanded. Out of 5,000 agents working for Department Six of the State Security, 278 were specifically focused on religious groups. Their job was to monitor, control, and sometimes destroy the influence of churches and religious movements.

By 1989, the final year of communist rule in Bulgaria, that number had more than doubled. This shows how seriously the regime viewed religion as a threat to its control. They feared that faith could give people strength to resist the government.

Forcible Resettlement of Citizens

Another method used by the Communist regime to control people was forcible resettlement. Citizens who were seen as a danger to the state were expelled from big cities and forced to live in remote villages or isolated towns.

Those affected by this policy included: Former military officers Intellectuals Lawyers Business owners Industrialists People living in border regions or capital cities

Anyone the regime viewed as “unreliable” or opposed to communism

Once resettled, these people were not allowed to leave their new assigned locations. They had to report regularly to the local police and were often denied access to good jobs, schools, or even food supplies. The goal was to punish and isolate them from society.

The Regime’s Fear of Influence

These actions reveal a deep fear within the communist leadership. Religious faith, free speech, education, and independent thought were seen as threats to their rule. Rather than allow people to live freely, the regime used spying, punishment, and intimidation to control the population.

Between surveillance of religious leaders and forced relocations, the Bulgarian Communist regime worked hard to eliminate dissent and suppress personal freedom. Churches, intellectuals, and anyone who didn’t fit the regime’s ideal were carefully watched or removed from society. These tactics left a deep impact on Bulgarian culture and memory—one that still resonates today.