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River Publishers Series in Mathematical, Statistical and
Elementary Vector Calculus Computational Modelling for Engineering
MATLAB Programming
Sir Isaac Newton, one of the greatest scientists and mathematicians
of all time, introduced the notion of a vector to define the existence of
gravitational forces, the motion of the planets around the sun, and the
motion of the moon around the earth. Vector calculus is a fundamental
scientific tool that allows us to investigate the origins and evolution of
space and time, as well as the origins of gravity, electromagnetism, and
nuclear forces. Vector calculus is an essential language of mathemati-
cal physics, and plays a vital role in differential geometry and studies
related to partial differential equations widely used in physics, engi-
neering, fluid flow, electromagnetic fields, and other disciplines. Vector
calculus represents physical quantities in two or three-dimensional
space, as well as the variations in these quantities.
The machinery of differential geometry, of which vector calculus
is a subset, is used to understand most of the analytic results in a more
general form. Many topics in the physical sciences can be mathemati-
cally studied using vector calculus techniques.
This book is designed under the assumption that the readers have
no prior knowledge of vector calculus. It begins with an introduction to
vectors and scalars, and also covers scalar and vector products, vector
differentiation and integrals, Gauss’s theorem, Stokes’s theorem, and
Green’s theorem. The MATLAB programming is given in the last chapter.
This book includes many illustrations, solved examples, practice
examples, and multiple-choice questions.
Jitendra Pancha
Nita H. Shah
Nita H. Shah
River Publishers River Jitendra Panchal
Elementary Vector Calculus
and its Applications with
MATLAB Programming
RIVER PUBLISHERS SERIES IN MATHEMATICAL,
STATISTICAL AND COMPUTATIONAL MODELLING
FOR ENGINEERING
Series Editors:
MANGEY RAM
Graphic Era University, India
TADASHI DOHI
Hiroshima University, Japan
ALIAKBAR MONTAZER HAGHIGHI
Prairie View Texas A&M University, USA
Applied mathematical techniques along with statistical and computational data analysis has
become vital skills across the physical sciences. The purpose of this book series is to present
novel applications of numerical and computational modelling and data analysis across the
applied sciences. We encourage applied mathematicians, statisticians, data scientists and
computing engineers working in a comprehensive range of research fields to showcase dif-
ferent techniques and skills, such as differential equations, finite element method, algorithms,
discrete mathematics, numerical simulation, machine learning, probability and statistics, fuzzy
theory, etc
Books published in the series include professional research monographs, edited vol-
umes, conference proceedings, handbooks and textbooks, which provide new insights for
researchers, specialists in industry, and graduate students.
Topics included in this series are as follows:-
• Discrete mathematics and computation
• Fault diagnosis and fault tolerance
• Finite element method (FEM) modeling/simulation
• Fuzzy and possibility theory
• Fuzzy logic and neuro-fuzzy systems for relevant engineering applications
• Game Theory
• Mathematical concepts and applications
• Modelling in engineering applications
• Numerical simulations
• Optimization and algorithms
• Queueing systems
• Resilience
• Stochastic modelling and statistical inference
• Stochastic Processes
• Structural Mechanics
• Theoretical and applied mechanics
For a list of other books in this series, visit www.riverpublishers.com
Elementary Vector Calculus
and its Applications with
MATLAB Programming
Nita H. Shah
Gujarat University, India
Jitendra Panchal
Parul University, India
Published, sold and distributed by:
River Publishers
Alsbjergvej 10
9260 Gistrup
Denmark
www.riverpublishers.com
c 2022 River Publishers
Preface ix
List of Figures xi
v
vi Contents
Index 207
ix
x Preface
xi
xii List of Figures
1
2 Basic Concept of Vectors and Scalars
−−→ −−−→
OM and is denoted by |OM | or|OM |. The point O is called the initial point
−−−→
and the point M is called the terminal point of the vector |OM |.
√ √
= 9 + 16 + 25 = 50
√
=5 2
√
Thus, the modulus of a vector −
→
a is 5 2.
Illustration 1.2: Find the modulus of the vector (6, 8).
Solution: Let −→
a = (6, 8) be a given vector. It is a two-dimensional vector.
Here, x = 6 and y = 8 then the modulus of the vector − →a is given by
|−
→
a | = x2 + y 2 = (6)2 + (8)2
√ √
= 36 + 64 = 100
= 10
Thus, the modulus of a vector −
→
a is 10.
4 Basic Concept of Vectors and Scalars
Figure 1.5 Represents unit vectors in the direction of x-axis, y-axis, and z-axis
−
→
Illustration 1.5: If →
−
a = (4, −3, 2) and b = (−2, 5, 3).then
−
→ →
−
a + b = (4 − 2, −3 + 5, 2 + 3) = (2, 2, 5) .
Illustration 1.6: If →
−
x = (4, 10, −2) and →
−
y = (0, 1, −3).then
−
→
x −−→y = (4 − 0, 10 − 1, −2 − 3)
= (4 − 0, 10 − 1, −2 + 3)
= (4, 9, 1) .
→ → −
− → → →
−
Note: −→
a b ⇔− a =k b or b =k − a , k∈R
Illustration 1.7: If −
→a = (5, −3, 2), then
3−
→
a = 3 (5, −3, 2) = (15, −9, 6) .
Here 3−
→
a is a vector whose modulus is three times the modulus of →
−
a and
whose direction is the same as that of −
→
a.
a parallelogram (See Figure 1.8). This method of addition is called the law of
the parallelogram of vectors.
Note: If −
→
a = (x, y, z), then −−→a = (−x, −y, −z). And −− →a = −1 · −→a.
→
− →
−
The moduli of a and (− a ) are equal but their directions are opposite to
→
− →
−
−
each other.→We can define the
→ →
−
difference
→
−
of vectors a and b as the sum of
→
−a and − b i.e. − →a − b =− a + −b .
(1) m−
→
a =−
→
am
(2) m (n−
→
a ) = n (m−
→
a ) = (mn−
→
a)
Figure 1.10 Represents any vector in terms of various vectors associated with its endpoints.
−−→
In other words, BC= vector of point C− vector of point B.
In general, any vector=vector of its terminal point-vector of its initial
point.
x
(1) l = cos α = OP . Taking OP = r, we have cos a = xr .
Now, r2 = x2 + y 2 + z 2 .
∴ OP = r = x2 + y 2 + z 2
x
∴ l = cos α = (1.1)
x2 + y 2 + z 2
(2) cos β is denoted by m. It is connected with the Y-axis. As explained
above.
y
m = cos β = (1.2)
x2 + y 2 + z 2
(3) cos γ is denoted by m. It is connected with the Z-axis.
z
n = cos γ = (1.3)
x + y2 + z2
2
Now,
∴ AD = OD − OA
→ →
−
∴ OD = AD + OA = − →
c − b +−
a
14 Basic Concept of Vectors and Scalars
→ →
−
=−
→
a − b +−
c
→
−
Now AB = →
−
a , AC = AB + BC = →
−
a + b , AD = AC + CD =
→
− →
−
a + b +−
→
c
AE = AD + DC = AD − ED
→ → −
− → →
−
=−→
a + b +−c −→a = b +−c
→
−
AF = CD = c
∴ LHS = AB + AC + AD + AE + AF
→ → −
− → → − → → −
=−→a +−→a + b +−a + b +−
c + b +−
c +→
c
→
−
=3 − →
a + b +−→
c = 3AD = RHS
LHS = AB + AC + AD + AE + AF
= ED + AC + AD + AE + CD
(∵ AB = ED and CD = AF )
= (AC + CD) + (AE + ED) + AD
= AD + AD + AD = 3AD = RHS
Solution:
Here
AB + BM = AM (1.4)
and
AC + CM = AM (1.5)
Adding (1.4) and (1.5), we have
AB + BM + AC + CM = 2AM (1.6)
∴ BM + CM = 0 (1.7)
AB + AC = 2AM
Illustration 1.16: Find position vectors, moduli, unit vectors, and direction
cosines for vectors represented by the following points:
(i) P (3, −4) (ii) Q (6, 2) (iii) R (−4, −6)
1.13 Direction Cosines of a Vector 17
Solution:
(i) OP = −
→r = (3, −4) = 3î − 4ĵ
Modulus = |OP | = |−
→
r | = (3)2 + (−4)2
√ √
= 9 + 16 = 25 = 5
→
−
r 3î − 4ĵ 3 4
Unit vector r̂ = →− = = î − ĵ
|r| 5 5 5
Direction cosines: l = 35 , m = − 45
(ii) OQ = −
→r = (6, 2) = 6î + 2ĵ
√ √ √ √
Modulus = |−
→
r | = 62 + 22 = 36 + 4 = 40 = 2 10
→
−
r 6î − 2ĵ 3 1
Unit vector r̂ = →− = √ = √ î + √ ĵ
|r| 2 10 10 10
Direction cosines: l = √3 , m = √1 .
10 10
(iii) OR = −
→r = (−4, −6) = 4î − 6ĵ
√ √ √
→
−
Modulus = | r | = (−4)2 + (6)2 = 16 + 36 = 52 = 2 13
→
−
r −4î − 6ĵ 2 3
Unit vector r̂ = →− = √ = √ î − √ ĵ
|r| 2 13 13 13
→ 1 1
Illustration 1.17: If −
→ y = √2 , √2 and −
x = 1, 12 , − →
z = −2, − 32 then
Solution:
(i) Here −
→
x +−
→
z = 1, 12 + −2, − 32
18 Basic Concept of Vectors and Scalars
1 3
= 1 − 2, −
2 2
1 1 1
= √ (−3, −3) = −√ , −√
3 2 2 2
Solution: Here −
→
a = (2, −1, 2) = 2î − ĵ + 2k̂.
→
− →
− and −
→
a = 3−
(vi) If î − 2ĵ +k̂, b = 2î − 4ĵ − 3k, c = −î + 2ĵ + 2k̂, find
−→ → →
−
2 a − 3 b − 5 c .
20 Basic Concept of Vectors and Scalars
→
− →
−
a =
(vii) If 2î + ĵ − k̂, b = î − ĵ + 2k̂ and →
−c = î − 2ĵ + k̂ then find
− →
−
→a + b − 2− →
c .
→
−
(viii) If −
→
a = (1, 2, 1), b = (2, 1, 1) and −
→
c = (3, 4, 1) then find
−→ → −
− →
a + 2 b + c .
→
− →
−
→
a = ĵ + k̂ − iand b = 2î + ĵ − 3k̂ then find 2−
(ix) If −
→ a + 3 b .
→
−
(x) If −
→a = (1, 2, 1),
b = (1, −1, 2) and →
−c = (3, 2, −1) then find
− →
−
3→ a + b − 2−
→c .
Solution:
→
−
(i) Here −
→a = (3, −1, −4), b = (−2, 4, −3) and −
→
c = (1, 2, −1).
→
−
Let −
→
x = 3−→
a − 2 b + 4− →
c.
∴−
→
x = 3 (3, −1, −4) − 2 (−2, 4, −3) + (1, 2, −1)
→
−
(iv) Here −
→
a = î + ĵ, b = ĵ + k̂, −
→
c = k̂ + î = î + k̂
→
−
∴−→
a = (1, 1, 0) , b = (0, 1, 1) , −
→
c = (1, 0, 1)
→
−
∴ 2→
−
a = (2, 2, 0) , 3 b = (0, 3, 3) , 5−
→
c = (5, 0, 5)
→
−
∴ 2−→
a − 3 b − 5−→c = (2, 2, 0) − (0, 3, 3) − (5, 0, 5)
= (2 − 0 − 5, 2 − 3 − 0, 0 − 3 − 5)
→
−
∴ 2→−
a − 3 b − 5−→c = (−3, −1, −8)
→
−
→
∴ 2−a − 3 b − 5−→c = (−3)2 + (−1)2 + (−8)2
(∵ Definition of magnitude)
√ √
= 9 + 1 + 64 = 74
22 Basic Concept of Vectors and Scalars
→
−
(v) Here −
→
a = (5, −3, 2) , b = (2, 3, −1) , −
→
c = (1, 2, 3).
→
−
Let−→
x = 2− →a − 3 b + 4−→c
→
−
∴ x = 2 (5, −3, 2) − 3 (2, 3, −1) + 4 (1, 2, 3)
= (10, −6, 4) − (6, 9, −3) + (4, 8, 12)
= (10 − 6 + 4, −6 − 9 + 8, 4 + 3 + 12)
∴− →
x = (8, −7, 19)
∴ |−→
x | = 82 + (−72 ) + 192
(∵ Definition of magnitude)
√ √
= 64 + 49 + 361 = 474
→
−
(vi) Here −
→
a = (3, −2, 1) , b = (2, −4, −3) , −→
c = (−1, 2, 2)
→
−
∴ 2−→
a − 3 b − 5−→c = 2 (3, −2, 1) − 3 (2, −4, −3) − 5 (−1, 2, 2)
= (6, −4, 2) + (−6, 12, 9) + (5, −10, −10)
= (6 − 6 + 5, −4, 12, 10, 2 + 9 − 10)
→
−
∴ 2−→
a − 3 b − 5−→c = (5, −2, 1)
→
−
→
∴ 2−a − 3 b − 5−→c = (5)2 + (−2)2 + (1)2
(∵ Definition of magnitude)
√ √
= 25 + 4 + 1 = 30
→
−
(vii) Given that −
→
a = (3, −1, −4) , b = (−2, 4, −3) , −
→c = (−1, 2, −5)
→
− →
∴−→a +2b −− c = 2 (3, −1, 4) + 2 (−2, 4, −3) − (−1, 2, −5)
= (3, −1, −4) + (−4, 8, −6) + (1, −2, 5)
= (3 − 4 + 1, −1 + 8 − 2, −4 − 6 + 5)
→
− →
∴−→a +2b −− c = (0, 5, −5)
→
−
→
∴ −a +2b −− →
c = 0 + 52 + (−5)2
(∵ Definition of magnitude)
√ √
= 25 + 25 = 50
→ →
− √
→
∴ −a +2b −− c=5 2
1.13 Direction Cosines of a Vector 23
(viii) Here −
→
a = 2î + ĵ − k̂,
∴− →
a = (2, 1, −1) ,
−
→
b = î − ĵ + 2k̂
→
−
∴ b = (1, −1, 2) and−
→
c = î − 2ĵ + k̂
→
−
∴ c = (1, −2, 1)
→
−
Now, −
→
a + b − 2−
→
c
= (2, 1, −1) + (1, −1, 2) − 2 (1, −2, 1)
= (2, 1, −1) + (1, −1, 2) + (−2, 4, −2)
= (2 + 1 − 2, 1 − 1 + 4, −1 + 2 − 1)
→
−
∴−→a + b − 2− →c = (1, 4, −1)
→ − →
∴ −a + b − 2− →c = |(1, 4, −1)|
= (1)2 + (4)2 + (−1)2
(∵ Definition of magnitude)
√
= 1 + 16 + 1
√
= 18
= 9 (2)
√
=3 2
→
−
(ix) Here −
→
a = (1, 2, 1) , b = (2, 1, 1) , −
→
c = (3, 4, 1) are given
→ →
−
∴− →a +2b +− c
= (1, 2, 1) + 2 (2, 1, 1) + (3, 4, 1)
= (1, 2, 1) + (4, 2, 2) + (3, 4, 1)
= (1 + 4 + 3, 2 + 2 + 4, 1 + 2 + 1)
→ →
−
∴− →a +2b −− c = (8, 8, 4)
→ −
−
−→ →
∴ a + 2 b + c = (8)2 + (8)2 + (4)2
(∵ Definition of magnitude)
√ √
= 64 + 64 + 16 = 144 = (12)2
24 Basic Concept of Vectors and Scalars
→ →
−
→
∴ −a +2b +−
c = 12
→
−
(xi) Given that −
→
a = (1, 2, 1) , b = (1, −1, 2) , −
→
c = (3, 2, −1)then find
→
−
−
3→a + b − 2− →
c
→
−
∴ 3−
→a + b − 2− →
c
= 3 (1, 2, 1) + (1, −1, 2) − 2 (3, 2, −1)
= (3, 6, 3) + (1, −1, 2) − (6, 4, −2)
= (3 + 1 − 6, 6 − 1 − 4, 3 + 2 + 2)
= (−2, 1, 7)
→
− √ √
−
→ →
−
Hence, 3 a + b − 2 c = 4 + 1 + 49 = 54
Illustration 1.20: If a (1, 0, 0) + b (0, 1, 0) + c (2, −3, −7) = (0, 0, 0), where
a, b, c ∈ R, then find the values of a, b, and c.
Solution: Here
Figure 1.16 A space shuttle of 1000 tons weight hangs from two skyscrapers using steel
cables
Solution:
−
→ −
→
Let F1 and F2 be two forces or tensions on the steel cables respectively. First,
−
→ −
→
we represent F1 and F2 in terms of vertical and horizontal components.
−
→ − −
→ →
F1 = − F1 cos50o î + F1 sin50o ĵ
→ −
− → −
→
F2 = F2 cos32o î + F2 sin32o ĵ
→
−
The gravity force acting on the space shuttle is F = −mg ĵ =
→
− −
→
− (1000) (9.8) ĵ = −9800ĵ. Therefore, the counterbalance of F with F1
−
→
and F2 is given as
→ −
− → − → −
→ − → →
−
∴ F1 + F2 + F = 0 ⇒ F1 + F2 = − F = − (−9800) ĵ = 9800ĵ
26 Basic Concept of Vectors and Scalars
Thus,
− −
→ →
− F1 cos50o î + F1 sin50o ĵ +
− −
→ →
F2 cos32o î + F2 sin32o ĵ = 9800ĵ
− −
→ →
∴ − F1 cos50o + F2 cos32o î+
− −
→ →
F1 sin50o + F2 sin32o ĵ = 9800ĵ
−
→
Solving for |F2 |, we get
−
− →
→ 1 cos50o
F
o
F1 sin50 + sin32o = 9800
cos32o
−
→ 9800
∴ F1 = ≈ 8392 N
sin50o + tan32o cos50o
And −
− →
→ F1 cos50
o
2
F = ≈ 6361 N
cos32o
Thus, the force vectors are
−
→ −
→
F1 ≈ −5394 î + 6429 ĵ and F2 ≈ 5394î + 3371ĵ.
1.14 Exercise
1. If −
→
x = (2, 1) and − →
y = (1, 3), then (i) find a unit vector in the direction
of 3 x − 2 y , (ii) find direction cosines of 3−
→
− →
− →x − 2− →
y.
Answer : (i) 45 î − 35 ĵ, (ii) 45 , − 35
3. Find a, b ∈ R such that (i) (4, 7) + (a, b) = (17, 13) (ii) (a, −8) −
2 (3, b) = (−4, 6).
(Answer : (i) (a, b) = (13, 20) , (ii) (a, b) = (2, −7))
4. If x̂ = (4, 7, 2) and ŷ = (−1, 3, 4), find the vectors 2x̂ + 4ŷ and 3x̂ − ŷ.
(Answer : (i) 2−→x + 4− →
y = (4, 26, 20) , (ii) 3−
→
x −− →y = (13, 18, 21))
8. If â = (3, −1, −4) , b̂ = (−2, 4, −3) , ĉ = (−1, 2, −1), then find the
direction cosines of the vector 3â − 2b̂ + 4ĉ.
9 3
Answer : √190 , − √190 , √−10
190
9. If â = (1,2, 3) , b̂ = (2, −2, −5) , ĉ = (3, −2, −1), then find (i) â +
2b̂ − ĉ (ii) â + b̂ + ĉ.
√ √
Answer : (i) 68 (ii) 41
10. Show that â = (2, −3, 2) , b̂ = 1, − 32 , 1 are parallel vectors
2
Scalar and Vector Products
Note that the result of a dot product is a scalar i.e., it is a real number.
→
−
(2) Geometric definition: If the angle between the vectors − →a and b is θ
as shown in Figure 2.1 then
→
− −
−
→ →
− →
a . b = | a | b cos θ = ab cos θ, (2.2)
29
30 Scalar and Vector Products
−
→
where, |−
→
a | = a and b = b.
→
− →
−
Note: The angle θ is denoted by →−
a ,̂ b (read −
→
a cab b ) also.
→
−
Also, if −
→
a · b = 0, then ab cos θ = 0.
i.e., cosθ = 0 ⇒ θ = π2 .
(3) Scalar product of two like vectors or two opposite vectors:
→
−
(i) If −
→
a and b are of the same direction, then θ = 0 and cos θ =
cos θ = 1.
→
− →
−
∴−→
a · b = ab cos θ = − →a b = Product of their moduli
→
−
(ii) If −
→
a and b have opposite directions, then θ = p and cos θ =
cos π = −1.
→
− →
−
∴− →
a · b = ab cos θ = − →a b (−1)
→
−
= −− →
a b = −(Product of their moduli)
→
−
a = b , then −
From (i), if −
→ →
a ·−
→
a =−
→a−
→a =− →a = |− →
2 2
a|
(4) From unit vectors i, j, k in the directions of the axes:
î · î = ĵ · ĵ = k̂ · k̂ = 1,
î · ĵ = 0, ĵ · k̂ = 0, k̂ · î = 0,
Because î, ĵ, k̂ are mutually perpendicular.
(5) For p, q ∈ R,
→
− →
− → → −
− →
p−
→
a · p b = pq −→
a · b = (pq −
→
a)· b =−
a · pq b
(6) The scalar product of two vectors is distributive with respect to the vector
addition. −
→ → − → → −
−
→
−a · b +− c =→ a · b +− a ·→c
−→ → − → → −
−
Also, −
→a · b −− c =→ a · b −− a ·→ c
−→ → −→ →
Note: If −→
a = θ and − →
a · b −− c = 0, then − →
a⊥ b −− c or
→ −
−
b −→ c = θ.
(7) The scalar product of two vectors is given by the sum of the products of
their corresponding elements.
32 Scalar and Vector Products
→
−
If →
−
a = (a1, a2 , a3 ) and b = (b1, b2 , b3 ), then
→
− →
−
a · b = (a1, a2 , a3 ) · (b1 , b2 , b3 )
= a1 b1 + a2 b2 + a3 b3 = Σai bi
Also −
→
a = |−
→
a | = a21 + a22 + a23 = Σa2i
−
→ −
→
b = b = b21 + b22 + b23 = Σb2i
→
−
Now, −
→
a · b = ab cos θ gives
−
→ →
−
a.b
cos θ = →
→
− −
| a | b
a 1 b1 + a 2 b2 + a 3 b3
= 2
a1 + a22 + a23 b21 + b22 + b23
Σai bi
=
Σa2i Σb2i
Σai bi
=
Σa2i × Σb2i
⎧ ⎫
⎨ Σai bi ⎬
∴ θ = cos−1
⎩ Σa2 Σb2 ⎭
i i
Note:
(2)
sin2 θ = 1 − cos2 θ
2 2
a · b a2 b2 − a · b
=1− =
a 2 b2 a 2 b2
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pilgrimage, called the Caaba money. It is in gold pieces, and every one who
goes to Mecca must provide himself with this circulating medium.
The wants of the numerous poor pilgrims are provided for in part, by an
appeal to the superstitions of the populace. A model of the temple at Mecca
is paraded through the streets followed by a crowd of the zealous chanting
hosannas in Arabic, accompanied by the music of a drum of antique
contrivance.
But few can withhold a tribute. The miser opens his hoards, and the widow
adds her slender mite; the grandee and the slave, one and all, gladly answer
the appeal of their fellows, when under a banner of such sacred veneration,
and for a cause so laudable as a pilgrimage to the holy shrine of their faith.
Rich and poor are busily employed in preparations.
The dervish in his humble robes, needs no costly array. His garb of sanctity,
and the renunciation of all the trappings of wealth, open the purses of the
more gaily apparelled; and often the rags of a mendicant conceal a full
purse, much better filled perhaps, than his, who has spent his all on costly
embroideries and richly caparisoned steeds.
The pasha and the efendi arrange their financial affairs, taking care to carry
costly offerings, and largesse, wherewith to impress the multitude with their
own greatness.
The ladies of the harems, in like manner, collect their jewels, their
perfumes, in a word gifts of all things esteemed rare and precious, that they
may not go empty-handed to the holy temple.
The merchants pack up their silks and rich stuffs of all sorts, and prepare for
edification both temporal and spiritual.
Constantinople, its sultan, its treasury, its inhabitants high and low, its
ladies, its saints and beggars—even the lisping children are whispering,
God is great, Mohammed is his Apostle, and the Caaba is the house of God.
The Egyptian viceroy is assembling his horseman and his camels at Berket
el Hadge; the Maghrubees, or Barbaresques, are sharpening their scimitars,
and preparing as if for war. India’s wealth, her pearls, shawls, and rubies,
and stately elephants, are slowly wending their way to the shores of the
Persian Gulf, where at al Katif, on the Arabian side, the old sheikh is
tarrying with his herds of camels, to sell or hire them for the passage of the
desert.
The holy Mecca is thus, for several months at least, the theme of all classes
of Mohammedans.
At length the day arrives to begin the journey so fraught with blessings
temporal and spiritual.
Quitting the august presence of the “Thrice happy lord of the refulgent
Mecca,” the Surré Emminee goes to the Porte, where he takes leave of his
former colleagues in temporal greatness, and thence to the gate of the
Sheikh-ul-Islam, who grants his blessing on the enterprise.
The pilgrims and others collect about him, and they proceed to Bahchai
Capusoo, where a steamer is waiting to transport them over to Scutari, in
Asia.
There, all along the route, are multitudes of people waiting to see the
procession.
The insignia of the Surré Emminee are borne before him; two long poles, to
which the expressive horse-tails are attached, and the Pasha of two tails
follows on a beautiful Arabian charger.
The treasures destined for Mecca succeed on a train of camels, all bedecked
with ribbons and spangles. But this world’s grandeurs are bestowed
unequally even to these patient animals; for there is one of their number
who outshines all his fellows. A venerable camel is covered with trappings
enriched with precious stones of rare and sparkling lustre, for on his back
he carries the sacred Koran extravagantly bound, and enclosed in a golden
box set in brilliants; the gift of the sultan to the temple.
Happy is this distinguished animal, and his companions also, if they survive
the pilgrimage and return; for, like the Surré Emminee, they are exempt
from all future toil in this work-day world; and when Death at last claims
them for his prey, they enjoy the honors of a burial, where no rude dogs or
vultures can disturb their remains.
The Validé Sultan, or the mother of the sultan, reclines in her Tahtravan, a
sort of elongated sedan chair, which is suspended on long poles between
two camels and magnificent in proportion to the high rank of its occupant.
Indeed, the good fathers and husbands of the Osmanlis are ever anxious to
ensure to the female portion of their families high places in the celestial
regions; and they are generally accompanied by their harems.
“It is incumbent on him whose family shall not be present at the holy
temple, to fast three days in the pilgrimage, and seven when he is returned;
they shall be ten days complete.”
And the same period of fasting is enjoined upon him “who findeth not
anything to offer” at the shrine.
Trains of servants, led horses and camels, swell the concourse; and the
whole is protected by a body of cavalry.
About six miles from Scutari, there is a fountain which bears the name of
Iraluk Cheshmaysee, or the fountain of separation.
Thus far a number of friends and relations have accompanied the pilgrims;
but, as in the journey of life, none can carry their loved ones with them into
the celestial regions, so these travellers who are on an emblematic
pilgrimage must now sunder strong ties, and loosen their hearts from
earthly affections.
Fountain of parting! how are thy streams now accumulating, as the pearly
drops of human woe trickle in among thy waters; how many days must pass
ere those waters regain their crystal brightness, now all turbid with the
crimson gushings of the heart blood of fathers, mothers, wives, husbands,
and children!
Sadly they part: some turn their faces homeward with bitter sighs, while the
pilgrims pursue their course, every advancing step widening the distance,
till their clouded eyes can discern no further traces of the severed.
Even as faith reveals to the dying the glory of a celestial world, and
reconciles the most trembling to a passage from the dim scenes of Earth; so
does superstition foreshadowing the hour of mortal dissolution, display an
earthly temple as the vestibule to the heavenly.
With eager steps, the pilgrims now press onwards, till they reach the most
ancient and beautiful city of Damascus; where they halt for the caravans
from Bagdad, Aleppo, and the neighboring towns. Time-worn associations
flit about this monument of the wealth of the earliest founders of cities,
after the universal deluge.
Rapidly rose the proud city, and was famed even at the time of the first
battle of which there is any record, of the five kings against four, the great
Chedorlaomar and the kings of Sodom and Gomorrah, when the patriarch
Abram went to rescue his nephew Lot, who had been taken captive.
It was the birth-place, too, of Eliezer, the steward of Abram, who must have
been a man of superior attainments, as he had the care of all his master’s
possessions, and even of the betrothal of his beloved son Isaac.
This ancient capital of Syria did not escape the enthusiasm of Moslem
conquest, and the great Saracen generals, Abu-Obeidah and Khaled, took
possession of the famous city, after a slaughter of 50,000 infidels, during
the reign of Abubekir, the successor of Mohammed, A. D. 633. Damascus
now became the capital of the Ottoman dominions, and their pride and
glory; for they boast Evvely sham, Akhery sham, or, that as they had their
beginning in Sham or Damascus, so there also, they will have their end.
So precious do they esteem this city, that it is styled the pearl surrounded by
diamonds, and the gate of the most holy Mecca.
Here, then, at the most beautiful gate, do the pilgrims to the sacred shrine
delight to repose awhile, their senses ravished with the loveliest
enchantments of nature. Their eager vision extends over vast plains of
richly waving foliage, mingling with its emerald hues, the brilliant tints of
the citron, pomegranate, and fig. Sweet odors of aromatic freshness pervade
the balmy air, while luscious and juicy fruits revive their thirsty senses.
Over this vast and exquisite prospect, tower tall minarés, and graceful
domes with glittering crescents, proclaiming as far as the eye can reach, the
sway of Mohammed Ressoul Ullah.
But there is yet a weary way to the shrine, and the zealous throng, now
swelled to a vast multitude, renew their journey. If the weather is very
oppressive, they encamp in the day-time, and proceed by the light of
innumerable torches at night.
How mysterious the pageant, stretching its long train over the barren and
trackless sands. The camels, with stealthy step, waving their long necks
slowly and majestically; now and then the Arabian coursers neighing in
wearied restlessness, break the silence. Then a voice chanting a hymn of
praise, and anon, a shout or chorus from the multitude. Now all is still, and
fitful shadows glide along side by side with the wanderers, as the bright
jewels on the camels glisten in the torch-light.
The caravan has passed, leaving in its track many palpitating forms, panting
on the sands for that breath of life, which is rapidly exhaling from their
bodies.
After these caravans meet, they proceed, a vast multitude, to a village about
sixty miles from Mecca, where is Abram’s mountain, on which he erected
the altar to sacrifice his son.
On the top of this hill is a mosque, where an old sheikh resides, who, as the
pilgrims halt, stands on the brow of the hill, and delivers an address to them
on the importance of the duty they are performing, reminding them also of
the blessings in store for all zealous Mussulmans. To what an immense
audience does this lonely old man once a year proclaim the tenets of the
Koran, and how eagerly do their thirsty souls quaff the water of everlasting
life as he dispenses it.
Now the Emir Hadgee conducts the pilgrims one by one to the feet of the
sheikh, as he stands in the mosque on the top of the hill, Rabiie. As they
enter one door and pass out at the other in rapid succession, each one is
touched by the divining rod in the hands of the old sheikh, and the burden
of all their past transgressions rolls from their backs, as he pronounces the
words, “May sin here leave thee.”
Lightened from the pressure of sin in every form, they run swiftly down the
hill, and bathing their hands and faces in a stream which flows below, they
become renewed, men, women, and children; and prepared to gaze upon the
holy city of Mecca, which is not far distant. Now turning their faces to the
shrine, the true believers hasten on their way; sometimes halting at the tomb
of Eve, which is at Giddeh, the port of Mecca.
This illustrious and ancient mother of the human race must have been a
dame of fair proportions; for her grave measures, from the head to the foot
stone, no less than twenty-five yards, or seventy-five English feet. If she
was of such exceeding stature, what must have been the dimensions of our
great parent Adam, or what lofty personages must have been the giants of
those days.
After travelling about three days longer, the domes of the Holy Temple are
descried in the distance; when the multitude with mad delight prostrate
themselves on the ground, and kissing the earth three times, proclaim with
tremendous clamor, La Illah! Ill Lallah! Mohammed Ressoul Ullah!
The artillery is now fired to announce the arrival of the caravans to the
inhabitants of Mecca, who, headed by the Shereef of the city and all the
Imams, immediately proceed to meet the pilgrims, and conduct them within
the sacred precincts.
Those who possess but scanty means, encamp without the city, and others
are accommodated at khans, which are very numerous.
The next thing is to visit the bath, and thus purify themselves for the
ceremonies at the temple—“I will wash my hands in innocency, so will I
compass thine altar, O Lord.” Having invested themselves in the ehram, or
covering of crimson woollen shag, which is always wrapped around the
person on this occasion, they proceed to the Caaba.
He then commenced his adorations at the shrine, by first kissing the black
stone in the corner, near the door of the Caaba, then he proceeded to
compass the building seven times, and then again kissed the sin-atoning
stone. When the Caaba was let down from heaven to Adam, he requested
that it might be so placed that he could compass it as he had seen the angels
do. Ever since the creation, the number seven has had a mystic
signification, and its sacred meaning is demonstrated in these devotions of
the faithful. Mohammed then proclaimed to the people from Mount Arafat,
the manner in which they were to perform the ceremonies at the Temple,
and went to the valley of Mina, where he threw seven stones at the devil,
every time pronouncing the words, Allah Ikbér! Allah Ikbér! God Almighty!
God Omnipotent, as did Adam and Abraham, when the great Adversary
interrupted their devotions.
The enemies of the Prophet account for the accumulation of stones in this
valley by the following story.
The book descended, and Serkiss sent up the one he had already prepared.
“Now,” said Mohammed, “let each man cast a stone into the well, which
will be a monument to the world.” Whereupon every one of the great
concourse cast a stone, and thus effectually prevented Serkiss from
appearing to contradict the miracle. Ever since that time, the pilgrims have
helped to accumulate these stones, until a vast monument, indeed, has been
erected.
According to this model have the pilgrims continued, ever since his time,
the performance of these superstitious devotions.
The holy duties of the shrine being over, after a few worldly cares are
disposed of, the now self-satisfied travellers turn their footsteps homewards.
Purified, and set apart, henceforth the chosen of Allah, fearless of all
danger, as if within the shadow of the eternal world, nothing intimidates the
followers of the Prophet, as with the greatest self-complacency they
anticipate the rest of their sojourn in this lower world. Many have sacrificed
all their earthly possessions, but are they not sure of the imperishable riches
of paradise. With eager fondness, they embrace once again friends and
relations, while the odor of sanctity exhales from their sacred persons. With
what panting bosoms and restless vision do the friends search among the
remnant returned from the wanderings, for dear and familiar faces; and
human wailings rend the air, as they are told that brother, sister, and
husband, lie whitening on the sand, long ere this the prey of the vulture. The
happy father clasps to his breast his precious offspring, and with sweet
complacency, ties around its neck a morsel the holy covering of the Caaba,
so sure the charm, and obtained at such infinite perils. The pilgrims are
surrounded, and with jealous caution they bestow a few drops of the water
of the holy well Zem-Zem, which glides down the throats of the faithful
like the oily fountains of Paradise.
The weary camels even linger out their lives in luxurious idleness, retired
from oppressive service, with an air of unconscious sanctity and repose.
The Hadgee, with long and solemn face, never wearies of recounting his
wonderful adventures, portraying with ecstasy, the splendors of the shrine,
detailing with holy rapture the ceremonies and devotions, until the flame of
superstitious zeal is enkindled in every bosom, and their spirits yearn for the
sweet sanctity and all-atoning atmosphere of the most refulgent Mecca—
and many vows are made that in the coming year, their footsteps shall
surely be thitherward.
Such, then, are the illusions which beguile life’s wearisome journey to the
followers of Mohammed; such the stepping-stones to their future Elysium.
Thus the tortures of conscience are eased, and thus does superstition stand
fully armed at the portals of the soul.
Few, indeed, are the members of the great human family, who dare to
combat this enemy to moral greatness; and how small the number of those,
who renounce her sway. Chained down to creeds and dogmas, the mind of
man seldom soars above the atmosphere of human inventions, but relyingly
lingers in the leading strings of bigotry, in one form or another.
This is a great festival, and when the sultan’s children, or those of any of the
grandees, are the neophytes, a general invitation is extended to other
candidates. Music, dancing, and feasting occupy the minds and distract the
thoughts of the numerous company, young and old, during the week
devoted to this ceremony.
CHAPTER VII.
PRINCIPLES OF THE TURKISH GOVERNMENT.
A people descended from nomadic tribes, and, until very recently, severed
from foreign intercourse, would naturally retain its simple and national
type. Besides, the peculiar bond of an exclusive faith, would still more tend
to the preservation of ancient and characteristic usages.
Thus the Osmanlis have, with hitherto but few deviations, preserved their
identity as an eminently patriarchal nation. As the son recognized the parent
to be the governor and controller of his career, the fountain of experience
and wisdom, and rendered to him a willing and natural obedience; so the
people, needing such a fatherly care and control, were ready to invest one of
their number with this authority.
Every system has its centre. The sun rules in the heavens—and the great
mass of humanity seek a centre, around which to rally. The wonderful
magnetism of mortal emotion tends to a common point, as surely as the
needle to the pole. Thus some species of monarchy, whether elective or
hereditary, seems inevitable to a multitude of beings, cast in human mould.
Tribes were instituted in early times, each with its patriarch or petty
monarch; and when, for mutual strength or by conquest, these various tribes
were combined, the monarch, with increasing subjects, became more
powerful and distinguished.
When the wandering Tartars embraced Islamism, their chief becoming the
successor to the Caliphate, was not only their temporal, but spiritual head.
These two elements of power, church and state, endowed the monarch with
unlimited sway, beyond whom there could be no appeal. The simple
patriarch now becomes not only the father of his people, but the
representative of Allah; the sole controller of life and death, property and
religion. Years, even centuries, roll on, the scimitar gains nation after
nation, fertile territories and treasures to the followers of the Crescent, and
innumerable multitudes swarm around the standard.
The Padi-Shah, or ruler of this vast concourse of men, the absolute owner of
the domain far and wide, now rejoices in the adulations of his superstitious
subjects who acknowledge him as the
“King of Kings, and Lord of Lords; Ruler of the East and West, and of all
parts of the world; Prince of the Holy and chaste city of Jerusalem; shining
with the brightness of God. Thrice happy Lord of the refulgent Mecca.
Tamer of infidels, and the scourger of the unbelieving race of Christian
vassals. Lord of the White (Mediterranean), and the Black Seas. The most
mighty and invincible Sultan, who has power from God to rule all people
with a bridle.”
Many other similar titles are bestowed upon him, which, though they may
seem somewhat bombastic, or even ridiculous, in these days of equality and
freedom, yet are not unparalleled in some of the more civilized realms of
modern Europe; nor without their legitimate influences upon the subjects of
this potentate.
During a recent sail on the Bosphorus in a cayik, and immediately after the
arrival of the allied fleets, I thought to amuse myself with some political
chit-chat with my boatman. As I was remarking about the assistance of the
Allies, the simple-minded, but thorough Mussulman, was very prompt in
solving the mystery of this unheard-of political combination; why should
two sets of giavours combine with the true believers, against a third?
The reason seemed plain enough to him. The French giavours had a new
king, and since the Padi-shah is the “Prince of Princes, and Lord of Lords,”
in order to merit at his hands the consummation of royalty, they had come
to fight for him, bringing along England to intercede for them.
CHAPTER VIII.
THE ADMINISTRATIVE GOVERNMENT.
Although the power and authority of the sultan is unlimited, and his sway
entirely arbitrary, the disposal of affairs is naturally consigned to various
officers. The two principal of these are the Grand Vezir, and the Sheikh-ul-
Islam.
The Grand Vezir was formerly called Lala, or Tutor, because he was the
sole adviser to his majesty, and as he exercised the civil functions of the
executive, he was styled “Vekili-Mutlah,” or vicar absolute. He therefore
enjoyed all the rights and immunities of his imperial master—to the entire
control of property and life itself.
He used to head the army in time of war; make all appointments to office;
give audiences to the foreign ambassadors, receive and answer their
memorials; and he only, of all the ministers of the realm, had free access to
the royal presence. As he was amenable to no tribunal, his only forfeit being
his own head, and his worldly possessions, it was his policy to render the
person of the sultan inapproachable—between whom and his people, a
mystic veil seemed ever to depend. By degrees, the monarch, who should
have been the father of his people, removed from all intercourse with his
subjects, became only the shrine of their superstitious devotions, the deity
of their worship, the proxy of Allah; while the real administrator of the
realm, was the selfish, ambitious, scheming, and blood-thirsty Grand Vezir.
Even on Fridays, as his majesty appeared in public on his way to the
mosque, he was so surrounded by pomp and royal pageantry, as to be
almost invisible. But since the promulgation of the Tanzimat or reformation,
an entire change has been effected in the administrative department, and a
substantial check imposed upon the Grand Vezir, whose former prerogatives
and immunities have been much curtailed.
The Grand Vezir, as prime minister, presides over this. These two councils
together, constitute what is termed and generally known as the Baabu-Aali,
or the Sublime Porte.
Baab is the Arabic word for gate, or porte in French. Ever since Mordecai
sat in the king’s gate, and perhaps long before his time, all the places of
public administration in the East, have been designated by this term. For
instance, Baabū-Sheik-ul-Islam, is the Superior Court; Baabū-Serasker, the
war department, and in contradistinction to all the other courts or
departments, the government of the Ottoman empire is denominated the
Baabū-Aali, or the supreme gate or court; a term of similar significance,
with the Court of St. James, the Tuileries, or the Government at
Washington.
Thus it will be perceived, that the original autocratic government has now
been reduced into a form of bureaucracy.
The vast empire of Turkey, partaking of the territories of no less than three
continents, is divided into thirty-seven Ayalets or provinces; each Ayalet
being sub-divided into Livas or counties; and each Liva into Kazas or
townships. These provinces, counties, and townships, are respectively
governed by Valis, Kaimakams, and Müdirs.
The governors, etc., of these provinces, formerly enjoyed in their respective
domains the same absolute authority as the Grand Vezir, and answered with
the same forfeiture of their heads and property for their misdemeanors. But
of late years, the same check has also been put upon their powers, as in the
central government, by the establishment of councils, &c.
All the ministers and governors of Provinces are now appointed by the
sultan, and the secondary places are filled by the appointment of the Grand
Vezir.
When his majesty designs to elevate a person to the office of minister of the
realm, one of the chamberlains of the palace proceeds to summon the
individual to the royal presence, where he is invested in his new office by
the bestowal of the Nishani-Müshir or the badge of rank in brilliants, which
is suspended around the neck; and an Iradé or Edict is granted him by the
Sultan. He then proceeds with much pomp and ceremony to the Porte,
where he is immediately recognized, according to the royal commands. He
is met at the foot of the stairway by the Grand Vezir in person, who bows to
the edict presented to him by the chamberlain with as much reverence as if
it were his royal master himself. Holding the document over his head, the
viceroy enters the grand council chamber, where he reads it in a loud voice,
and the ceremony is concluded by an extempore prayer, offered by the
mufty of the council—and the new minister is conducted to his gate, or his
own department.
When they are deposed from office, the royal chamberlain appears,
demanding the Nishan which is immediately relinquished.
CHAPTER IX.
THE POLICY OF THE GOVERNMENT.
The policy of the government has hitherto been centralization, that is, to
draw the mass of the people from the frontiers to a common centre, in order
the more readily to suppress any rebellion; and by depopulating the borders,
to prevent the approach of foreign invasion.
Also, it was with ulterior designs, that such a degree of laxity was tolerated.
The distant and provincial authorities, in grasping all within their reach, and
oppressing the people under their control, were able to amass great
possessions for themselves; but they were amenable to the supreme power,
which availed itself of its prerogatives to judge and condemn, upon the
slightest accusation, and to confiscate and appropriate the spoils, with the
semblance of justice itself—as if avenging the wrongs of an injured
population.
The consequence has been, that as you receded from the seat of government
over the vast tracts of territory, the very limited internal communications,
combined with the independence and rapacity of the governors of the
distant provinces, produced anarchy, misrule and misery, in frightful ratio.
Some amelioration has been attempted of late by the Tanzimat or
reformation, and the establishing of roads and post-offices, councils, &c.;
but the spirit of centralization still pervades with all its legitimate evils.
Another equally pernicious error in their policy, was the idea that it was
better to employ the heads and hands of the people in foreign wars, with the
view to keep them constantly occupied, and to maintain a military ardor.
Although this system contributed vastly to the extension of the empire, yet
sad experience has developed its injurious effects. For constant acquisitions
so enlarged their dominions and inflated the soldiery, that the very sultan
began to tremble on his throne, until the destruction of the janissaries
became indispensable for the preservation of the empire.
This famous military body was created in the reign of Sultan Mourad, the
son and successor of Orkhan; and it was notorious for many centuries, till
they were at last destroyed by Mahmoud, the father of the present sultan.
The janissaries are so interwoven with the past and present history of
Turkey, that it does not seem amiss to give here a slight sketch of their
origin and downfall.
CHAPTER X.
HISTORY OF THE JANISSARIES.
The Janissaries were first instituted for the protection of the throne and
person of the sultan; the army being then composed of the victorious
Turkomans, who had become turbulent, and were ready to take the reins of
government into their own hands. A new militia was consequently instituted
by Mourad, composed of young prisoners of war, who were brought up in
the Moslem faith: and, in contradistinction to the existing army, were
denominated Yeni-tcheri, or new soldiers.
With the design of giving more solemnity to the new order, the founder
resorted to the aid of religion, and they were blessed by a famous sheikh,
Hadji-Bektash,1 who extending his arms over the troops, invoked the
blessing of Allah, and predicted their future victories, pronouncing these
words:
Their uniform consisted of loose trousers, and long, flowing robes, tucked
up. Their head-gear, when in full dress, was very peculiar. A round cap of
grey felt, with a long piece of the same hanging behind, in commemoration
of the loose sleeve of the saint, which was suspended over their heads when
he extended his arms to bless their institution.
Their mode of warfare was quite primitive; each fighting on his own
responsibility.
From their earliest years, these Christian slaves snatched from the bosom of
their families, were inured to all sorts of hardships, and to perfect
resignation to the will of their superiors. They were diligently trained in the
art of war, and every trace of their parents and native country being
obliterated from their minds, their only aim was to promote the interest and
glory of their lord and sultan, and they were, for many centuries, justly
distinguished for the excellence of their discipline, and for their indomitable
courage.
Sultan Selim III., in his attempt to reform them, was sacrificed to their fury.
They were, in reality, the ruling power in the country: dethroning sultans,
and taking off the heads of ministers at their will. They were upheld in all
their excesses by the people, from a dread of their vengeance, many of
whom, from motives of personal safety, even enlisted as honorary members
of their corps. For, even the assassin could find a secure asylum in their
barracks, from which no power or authority could claim him.
Nothing was sacred in their estimation; families dared not to venture abroad
without a janissary escort; and, on this account, the different foreign
embassies were always accommodated with two or three of their number,
which custom is still in vogue; though Kavasses, or Turkish police officers,
have been substituted for the janissaries of former times.
Even the royal harem was not safe from them, and neither life nor property
were secure from their depredations.
Besides their regular rations, their pay was at the rate of from one asper to
twenty, according to their rank, per day. An asper was, at that time, equal to
one cent of Federal money. But they had various ways of increasing their
personal revenues.
The day of their revolt was most memorable, and our own janissary
boatman coolly put the number and mark of his regiment upon the street-
door of our residence, as an intimation to his comrades that the house was
already appropriated by one of the brotherhood.
“Stop,” cried the janissary, to him, “come here, I want to test this blade on
you.”
He knew the character of those villains too well to suppose that the rascal
was joking—as a forlorn hope, he indifferently remarked, “that it would be
hardly worth the while to try such an exquisite blade on my old tottering
body,” at the same time suggesting, that it would be better for his
excellency to accept the sword as a gift, with the view of trying it on some
worthier subject, and throwing the money to the merchant, the old
gentleman very suddenly disappeared.
Imbued with the wildest fanaticism, and with all the prejudices of ancient
times, and habituated to command rather than to obey, these janissaries