Part 6

For nearly two weeks the vezírs and military judges could come to no agreement among themselves how to act, with respect to settling the government. At length, the Aghá of the royal house, without informing any of the vezírs what he meant to do, and under the pretext of needing some water, called the Bostánjí Báshí, Ferhád Aghá; informed him of the secrets that were going on, and sent him with letters to the heir-apparent, at that time in Magnesia, calling upon him to return and ascend the throne of his ancestors. Two days after the above messenger was sent off, one of the vezírs, Ibrahím Páshá, learning the steps which the Aghá of the royal house had taken, immediately sent off a letter to the prince by Súfí Osmán Aghá, who followed the previous messenger close at his heels. Ferhád also, the governor or Káímakám of Constantinople, on learning these manœuvres, wrote officially to the young prince about his father’s death, and also letters of congratulation: seeking by these means to screen himself from all suspicion, and, at the same time, to ingratiate himself into the prince’s favour. He also made several promotions; and the day after sending off the above letter, he caused several criminals to be taken out of prison and executed before the multitude, with the view of awing them, and left their bodies exposed. His officers of police went about the city and kept every thing quiet and in good order.

The young prince, Sultán Mohammed Khán, no sooner received intelligence of his father’s demise than he set sail from Medeyna on the 16th of Jemadi II., and landed near Sinán Páshá’s summer palace. Thence he immediately went into the royal harem, where he had an interview with his mother, and made arrangements for entering into mourning. His inauguration was completed before Friday, the day of assembly (_i.e._ the Mohammedan sabbath), when it was necessary for him to attend the mosque.

After all these things were once over, the remains of the late emperor were carried into the area of the palace, when Khoja Sa’d-ud-dín Effendí said, “We are now assembled to perform the last duty, to our late Emperor,” and then requested permission to perform the funeral rites. Ferhád Páshá obtained this permission for him from the new emperor. But before he and the reverend prelate had time to come out from the royal presence, the Muftí, Bostán Zádeh, in virtue of his office, proudly arrogated to himself this honour, and without further ceremony commenced performing the obsequies in question. When Sa’d ud dín Effendí saw this he was greatly displeased, and said, “The relation of the dead, the chief mourner, granted me the permission of performing what you, the Muftí, have taken upon yourself to do. It is right and proper to perform the service over again.” The Muftí, in reply, observed, “that it was the permission of the Lord of the whole universe he possessed, and therefore that what the other demanded was not only unnecessary, but prohibited him from attempting it.” This circumstance was afterwards the cause of much ill will and strife between these two reverend divines.

After this unpleasant discussion between the two prelates respecting the right of performing the funeral obsequies over the remains of the deceased emperor was finally ended, his Majesty, the Asylum of the World, returned to the royal harem, leaving his vezírs and other grandees to accompany the bier of his father to the vicinity of St. Sophia, where they interred it in a tomb previously prepared.

In a tumult which had taken place on this occasion, nineteen brothers of the emperor, all innocent and guiltless, were strangled and added to the company of martyrs. Early next morning the reverend Muftí performed the customary prayers over these martyred bodies, which were afterwards interred in a grave at the foot of their father’s tomb.

_The late Emperor’s age.—The time of his reign.—Some of his virtues and good deeds described._

Sultán Murád Khán was fifty years old when he died, and reigned a little more than twenty years. He was the father of one hundred and two sons. Four of those princes who suffered martyrdom, namely, Sultán Mustafa, Sultán Báyazíd, Sultán Osmán, and Sultán Abdullah were the most distinguished, and were all of them instructed in the doctrines of Nawa Effendí. The others, too, were all graceful and virtuous. Sultán Mustafa was a man of an extensive genius, and a great orator. The glorious parent of these princes when despairing of life repeated the following lines:

“What the Almighty Notary has written on my forehead, I know not; “Alas! I have never smiled in the rose-bower of this world.”[4]

The lamented emperor was a man of very extraordinary attainments. Owing to his wisdom and prudence, all parts of the empire felt, during his whole reign, the benefit of his solicitude and care, of his military skill and heroic bravery, both in governing the empire and in vexing and punishing the enemies of religion and of the state. In consequence of no impediment having been thrown in the way of the learned men and poets of that day, they have favoured the world with a sober account of his life, which is contained and set forth in a book of contemplation called the Fatúhát Síám (فتوحات صيام), in which is introduced Arabic, Persian, and Turkish poetry.

During the time the royal prince remained in Magnesia, the late emperor caused a noble mosque of two minarets, a school, and other religious establishments to be erected there, besides an inn and conservatory. He caused also the roof of the temple of Mecca to be supported by pillars, a canal to be made, and an edifice, where religious rites might be performed, to be erected. He transmitted many thousands of ducats to that city of religious fame. At Bektásh, over the grave of Yahiah Effendí, he caused a splendid arch to be raised to his memory.

_Vezírs contemporary with Sultán Murád Khán._

Mohammed Páshá, who had continued in possession of the premiership ever since the days of Soleimán, was murdered in a scuffle with a furious mad fellow in the diván. He was succeeded in office by Ahmed Páshá, who died about four months after entering upon his duties in the grand vezírship. Lálá Mustafa Páshá, the conqueror of Cyprus and Shirván, died when he was governor of the Sublime Porte. Khoja Sinán Páshá, the conqueror of Yanuk, was his successor, and he was succeeded by Zál Mahmúd Páshá, who was proprietor of the temple called Zál Páshá in the neighbourhood of Ayúb-Ensári. He died in office. Vezír Hasan Páshá was also carried off by death. Síávush Páshá was Káímakám once, and three times grand vezír, but died without any office. Osmán Páshá, son of Timúr Páshá, one of the ancient heroes, was during his premiership commander-in-chief in the Persian war. He reduced Tabríz, and afterwards fell sick and died. Mesíh Páshá succeeded Osmán, but died out of office. Ferhád Páshá was twice commander-in-chief in the east, and for having afterwards effected an advantageous peace, was created grand vezír. He was Káímakám, or governor of Constantinople, when Sultán Murád Khán died, as we have already seen. Ibrahím Páshá was son-in-law to the emperor. Vezír Jeráh Páshá is well known. Jaghala, son of Sinán Páshá, was both vezír and admiral at the same time. Boyálí Mohammed Páshá, son of Pír Ahmed: he died after he was deposed from the beglerbegship of Haleb. He was successively Remembrancer, Reïs Effendí, Chancellor and Válí of Haleb, and twice in the privy council. He was a man of very extensive information and experience. He built a handsome mosque, a school-house, and another edifice dedicated to a religious purpose, in Constantinople, where he died in the month of Ramazán, in the year 1001 of the Hijrah. Khalíl Páshá was son-in-law to the emperor. Hazár Páshá was Válí of Egypt. Ja’fer Páshá was son-in-law to Mohammed Páshá. He was an excellent vezír: he died lamented in 995. Hasan Páshá, the eunuch, was a potent and brave man: he was a native of Shirván, but was raised to the office of grand vezír. Vezír Alí Páshá married the widow of Mohammed Páshá, and died in office. Mohammed Páshá was murdered whilst governor of Romeili. Vezír Yúsuf Páshá was by birth an European, but of noble descent. He died a martyr in the arms of his domestics in his own palace near Kirk Cheshmeh. Vezír Shemshí Páshá was a Persian: he died in 989. Vezír Hasan Páshá was joint governor in the government of Romeili with Mohammed Páshá, who was the son of Sinán Páshá, grand vezír at the death of Murád Khán. Between Hasan Páshá and Mohammed Páshá, who were both in active service under Sinán Páshá, in the late war in Hungary, existed no small degree of envy.

_Learned Men contemporary with Sultán Murád Khán._

Hamid Effendí was mufti when Murád ascended the throne, and died three years afterwards. Khoja Saadín Effendí was tutor to the emperor when he resided in his Sanjak. After his elevation to the throne, Saadín Effendí became his counsellor in what concerned the well-being of the state and in the art of government. Cazi Zádeh Effendí was a mufti who wrote a comment on the law, and was a guide to salvation. Malúl Zádeh Effendí was military judge in Romeili and succeeded Cazi Zádeh as mufti. In consequence of having failed to show some acts of politeness to the emperor’s adviser and spiritual counsellor, Khoja Hasan Ján Zádeh Saadín, and for some mistakes which he had committed, he was represented to the emperor, and deposed. He died in 992. Tchoí Zádeh Effendí was an interpreter of the law, and his decrees were esteemed more excellent than any of those of his contemporaries. He succeeded Malúl Zádeh as the mufti. He was a remover of oppression and injustice. He died in 995. His son, Shúkhjí Effendí succeeded him in the high priesthood, but was afterwards deposed. Bostán Zádeh Effendí is well known. Zekeriáh Effendí is the most honourable of all the interpreters of the law. On going into the imperial palace one day to receive a robe of honour from his majesty Sultán Murád Khán, he was seized with fainting fits, in one of which he died, 1001. Abdur-rahmán was contemporary with Sultán Soleimán and Sultán Selím, and was one of the military judges of those times in which they lived. He died in Rabia II. 983. Násir Zádeh Effendí died suddenly in 984, whilst Cazi of Constantinople. Ahkí Zádeh Effendí retired from his jurisdiction in Anatolia with a salary of 150 akchas. He died in 989. Bokhárí Zádeh Effendí was deposed from his jurisdiction in Tripoli, in Syria, and died in 986. Mehshi Sinán Effendí retired with a salary of 200 akchas from his office, as military judge, in Anatolia, and died in 982. Neshánjí Zádeh Effendí was deposed from his jurisdiction in Medina. Hemshíreh Zádeh Effendí died when he was lecturer in Sultán Selím’s academy, _i.e._ in 989. Sinán Zádeh Effendí died in 987. Kamí Ahmed Effendí died in the same year. Mualim Zádeh Mahmúd Effendí was raised from the academy of Sœhen to the office of recorder or chancellor. He was afterwards deposed, and died in 987, Bábá Effendí was tutor to Rustem Páshá. He was a pious and religious man. Sárí Kiris Zádeh Effendí died when he was Cazi of Haleb, in 987. Abdul Vafá Effendí was the son of Abú Saoúd. Ezumí Effendí was tutor to one of the royal princes. He died in 999. Hazár Beg Chelebí died in the academy attached to the convent of Brúsa. Khosrú Zádeh Mustafa Effendí was a man of various attainments, and an orthodox guide in religion. In 998 he was Cazi of Tripoli in Syria, where he caught a severe cold. He died at Aksheher, on his way to Turkey, in 1000. He was a well-informed, gentle, and humane man. He made a collection of all the vulgar errors, and translated the History of Kútb Mekí, and left several fine poems in Turkish. Vankúli Mohammed Effendí was a man of the most consummate skill and learning. From the academy of Sœhen he was raised to be Cazi of Magnesia. He held the same office, successively, in Thessalonia, in Kutahiah, and in Anatolia, and was afterwards raised to the chief Caziship in Medina. He retired from office with a salary of eighty akchés, and died in the latter city, in 1000. To his extensive information he added that of undaunted firmness, and was a perfect linguist. He wrote several pious epistles and translated the _Seháh Júherí_, which was deposited in the mosque of Sultán Mohammed Khán. He also translated the _Kimiái Sa’ádet_. Abdul Káder Effendí, son of Emír Gísúdárí, and known by the name of Yálánjek Effendí, was judge of Kutahiah, and afterwards held the same office in Tripoli. It was not with his will that he was restrained from denouncing the great men of his day; for which, in fact, he was at last banished the city. He was a man of great violence and excessive virulence. It is said in the _Zeíli Shukáïk_, that his composition is weak, and his sentiments incorrect. He was some time Cazi of Yení Sheher, but was degraded, and died in 1000. Mevlana Mohammed Aydin of Akhisar was some time Cazi in Egypt, and was afterwards chief-priest in Medina. He was a clever, excellent, and acute man. His poems were extant in the year 1003. There is also a translated compendium of his writings. He died in the year 1000, in Medina. Ismáíl Effendí was a complete separatist, and subsisted by teaching. He resembled a dervish: but having been a well-informed man, he wrote a commentary or paraphrase on the _Mesnevi_, the _Diván of Háfiz_, the _Gulistán_, and the _Bostán_, in Turkish. He died in 1000. Sevdí Effendí was a native of Bosnia. He was a person of great learning. After having travelled the whole path of literature, he was content to live on a small salary for teaching the domestics in the palace of Ibrahím Páshá. He died in the last-mentioned year. His explanations of the _Mesnevi_, and of the _Diván of Háfiz_, and his translations and explanations of the _Káfi_, the _Sháfi_, and the _Gulistán_, are still extant. Abd-ur-rahím Chelebí Kanáli Zádeh, was the younger brother of Alí Effendí. He too was a man of parts. He died in 1000. Mulla Abdul Kerím, a native of Magnesia, was Imám to the Sultán. He was studying in the academy of Magnesia when Sultán Murád Khán, son of Sultán Selím Khán, went to that quarter. The Imám of Magnesia having been removed by death at the time of the sultán’s visit, this man was appointed to succeed him in the office of Imám. After Murád ascended the throne of the Ottomans, he was created military judge. His learning and virtues, as well as his condescension to the poor and to strangers, are much celebrated. The following is one instance of his ingenuity and freedom. The Jews, both priests and laity, in contradistinction to all other people, would not wear orange-coloured turbans, and therefore could not be distinguished in the twilight of the morning and evening from others. On this account Mulla Abdul Kerím caused them to be obliged to wear scarlet bonnets. He was the means also of causing them to remove their dead in their burying-ground, near the Musselman streets in Kásim Páshá, to some other place; and, in one night, caused a mosque to be erected on the spot.

He was in the habit of making poor wretched apes to perform astonishing feats, alleging they were only made to be instruments of sport; and was thus the cause of many a poor innocent creature’s death. He died in 1002.

_Reverend Doctors contemporary with Murád Khán._

Sheikh Yolluk Mohammed Chelebí was preacher in the mosque of Sultán Mohammed, and taught theology. Sheikh Mohammed Effendí was an illustrious preacher in St. Sophia, and, in fact, a brave fearless man. He was the cause of serious difficulties to Sheikh Emír Effendí, who was preacher in the Soleimáníyeh. Sheikh Khezr Effendí was the son of a chief of a cohort of Janissaries, and a pious chaste preacher and a good speaker. Sheikh Tátár Ibrahím Effendí was a practical man and a historian: he explained and taught extempore in the mosque of Sultán Mohammed. Sheikh Shabán Effendí was a painter. He perfected himself in Emír Bokhárí’s convent, and chose the life of a Dervísh. His imperial majesty was in the habit of paying him visits. Sheikh Kúrd Effendí was a very able expositor. Sheikh Hasan Effendí officiated in the mosque of Khoja Mustafa Páshá. Sheikh Mohammed Effendí, after the death of Bábá Effendí, by the recommendation of Siná Allah, military judge of Romeili, was appointed to the mosque of Sultán Mohammed, by Ferhád Páshá. He captivated, by his lofty eloquence, the heart and the affections of the great, and secured the respect of the emperor’s tutor and his family. These things caused his patron, Siná Allah, to regret his having recommended him. Jaghala Zádeh and other vezírs were assiduous in attending the assemblies on Thursdays and Fridays to hear his orations. In short, so great was his fame, that even the emperor and the great men of the state were included in the number of his hearers, which increased every day. The wife of Rustem Páshá built for him a mosque and a small meeting-house, when of course he ceased preaching any more in Sultán Mohammed’s mosque. Sheikh Abú-vafá was employed by the Khalifs in many cities for the purpose of extending religion. He was in great favour with the late lamented emperor Murád-khán when he was in Magnesia. In consequence of his great fame he was called from that city, after Murád’s inauguration, to Constantinople, put in possession of a splendid mansion, and allowed a suitable salary. He was generally known by the appellation _Pádisháh Sheikhí_ (the emperor’s spiritual guide). He had a great deal in his power, being keeper, as it were, of the emperor’s conscience; and it was, therefore, an easy thing to secure offices of trust and importance for those who found access to him. In a certain sense he was a sort of asylum to the members of the diván. Doubtless those who had posts, and who were deprived of them, found it their interest to wait upon his eminence, and show him the respect due to him. He died in 998.

_Facts relative to the new Emperor Sultán Mohammed Khán III._

On the third day after Sultán Mohammed Khán succeeded to the throne of his ancestors, _i.e._ on the third day after his return to Constantinople and after his father’s interment, the whole of the nobles and dignitaries of state laid aside their mourning, waited on his majesty to congratulate him on his elevation, and to receive tokens of his favour, which were liberally distributed on this occasion. To the Janissary body alone six hundred and sixty thousand pieces of gold were given. The Bostánjí Báshí, Ferhád Aghá, who brought the intelligence to Magnesia, where the young prince then was, of the late emperor’s demise, received in money and presents to the amount of twenty thousand ducats, and was, agreeably to his own request, confirmed in his office. Lála Mohammed Páshá, who accompanied Mohammed Khán from Magnesia, and who was the husband of the new monarch’s nurse, was rewarded with a vezírship. The soldiers who came along with him were registered, and a suitable provision made for them. Some of their ághás were made masters of the royal stables: others of them were made Kapújí Báshís; and others again were made colonels of regiments. As the office of chief judge happened to be vacant at the time we are speaking of, by reason of death, the emperor’s tutor, Sa’d ud-dín Effendí, was appointed to fill it.

On the 27th of the month (Jemadi I.) an official was sent by night to the Seven Towers, who dispatched Ibrahím Páshá, who had been degraded and sent thither from Diárbeker, in the former reign, for having been guilty of tyranny and oppression. The ághás, khojas, and others who had rashly meddled with the affairs of government, were also brought forth. Most of them were sent to Egypt, and a certain allowance was given to each of them by way of salary: the rest were set at liberty.

In Jemadi II. a royal order was issued permitting the pages to leave the royal harem (probably those pages who belonged to the late emperor), and to return to their own friends.

_The Premiership conferred on Ferhád Páshá._

The grand vezír, Sinán Páshá, having become obnoxious to the emperor, in consequence of his hostility to Ferhád Páshá, who was, at that very time, governor of Constantinople, and who had free access to the royal ear, was deposed. On the 6th of Jemadi II. the premiership was graciously conferred on Ferhád, and an officer was dispatched to Sinán Páshá to take back the seals of office from him. This officer met Sinán Páshá returning from Belgrade, and received from him the object of his mission; whilst Sinán Páshá was ordered to retire to Mulghera. His deputy at Belgrade, vezír Satúrjí Mohammed Páshá, and the treasurer, Hájí Ibrahím Páshá, sealed the whole of their papers and deposited them in the fortress of Belgrade.

_Insurrection of the Valachians and Moldavians._

The Waiwoda of Moldavia having marched against Bender, attacked the emír of that place, and afterwards laid siege to Ak-kirman. But before the Waiwoda had succeeded in reducing it, he was repulsed by Adel Gheráí, sent thither with a body of Tátárs by Ghází Khán. The firmness of the besiegers, on the approach of this horde, was turned into feebleness. Some of them were killed, some fled, some were made prisoners, and the whole body was dispersed.

The accursed Waiwoda of Valachia, Michael, formerly mentioned, sent a body of troops to Ibrail, to distress and reduce that place. The inhabitants in the villages and suburbs, on the approach of these barbarians, fled into the fortress, leaving their dwellings to the rapacity of their invaders, who first subjected them to spoliation, and afterwards set fire to them. Having accomplished this, they erected fortifications against the fortress; but a body of about four thousand Tátárs crossed over the Danube on the ice, destroyed wholly these fortifications, and slew about one thousand of the Valachian army, or rather insurgents. These wandering insurgents, amounting to about twenty thousand naked wretches, collected chiefly out of Hungary, Transylvania, and Valachia, returned again to lay siege to Ibrail, and were accompanied by a number of field-pieces. The inhabitants, anxious to oppose them, went forth to give them battle, but being overpowered by numbers they returned to the fortress and annoyed them from thence. In consequence of the ice on the Danube having all melted before this second visit to Ibrail, and it being impossible to obtain aid from the Tátárs in sufficient time to stop the progress of these infidels, they commenced, without further resistance, to batter the fortress and to explode mines, which so alarmed the besieged, seeing their condition was desperate, as to lead them to propose a capitulation. Accordingly, Karah Shawesh Mohammed Beg and Mustafa Shawesh stepped out and met the Hungarian chiefs, who, according to their religion, swore solemnly that they should all be allowed to evacuate Ibrail, and retire across the Danube without molestation or sustaining any injury.

When these followers of Mohammed were on the eve of crossing the Danube, according to the terms of capitulation, they found themselves necessitated to leave behind them the greater part of their property—about one thousand loads, which caused a great out-cry. They determined, therefore, to take all, and made an effort to remove what was left; but the perfidious enemy opposed them. They surrounded the complainants, seized some of the most distinguished Moslems amongst them, and made them prisoners: others of them they entirely robbed, and others they murdered on the spot.

When this violence and perfidy was remonstrated against by Karah Shawesh Beg, the Hungarian chiefs answered by displaying their naked swords, murdering a number more in cold blood, and driving the remainder across the Danube.