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limits were marked; and, till it was infringed by Selim, the grandson of Mahomet, the Greeks [83] enjoyed above sixty years the benefit of this equal partition. Encouraged by the ministers of the divan, who wished to elude the fanaticism of the sultan, the Christian advocates presumed to allege that this division had been an act, not of generosity, but of justice; not a concession, but a compact; and that if one half of the city had been taken by storm, the other moiety had surrendered on the faith of a sacred capitulation. The original grant had indeed been consumed by fire: but the loss was supplied by the testimony of three aged Janizaries who remembered the transaction; and their venal oaths are of more weight in the opinion of Cantemir, than the positive and unanimous consent of the history of the times. [84] [Footnote 80: For the restitution of Constantinople and the Turkish foundations, see Cantemir, (p. 102--109,) Ducas, (c. 42,) with Thevenot, Tournefort, and the rest of our modern travellers. From a gigantic picture of the greatness, population, &c., of Constantinople and the Ottoman empire, (Abrégé de l'Histoire Ottomane, tom. i. p. 16--21,) we may learn, that in the year 1586 the Moslems were less numerous in the capital than the Christians, or even the Jews.] [Footnote 81: The _Turbé_, or sepulchral monument of Abu Ayub, is described and engraved in the Tableau Générale de l'Empire Ottoman, (Paris 1787, in large folio,) a work of less use, perhaps, than magnificence, (tom. i. p. 305, 306.)] [Footnote 82: Phranza (l. iii. c. 19) relates the ceremony, which has possibly been adorned in the Greek reports to each other, and to the Latins. The fact is confirmed by Emanuel Malaxus, who wrote, in vulgar Greek, the History of the Patriarchs after the taking of Constantinople,