Part 16

The cupola is seventy feet high and is supported by four massive pillars, and four demi cupolas. It has no large columns within like those of Ayá Sofíá and the Soleïmánieh. Along three sides of it runs a gallery (tabaka) for the congregation, supported by small columns, and over that a second gallery, from which is suspended a treble row of lamps reaching half way to the first gallery. The mahfil of the Moazzíns is supported by small pillars like the mahfil of the emperor. The minber, or pulpit, is of variegated marble and sculptured in the most tasteful manner. On the top of it is a most magnificent crown, and over that is suspended a golden banner. The pen fails in attempting to describe the beauty of the mehráb, on both sides of which are candlesticks, containing lighted candles each weighing twenty quintals. On the left side of the mehráb between two windows there is a fine view of a most extraordinary square rock, which is certainly one of the wonders of creation. All the windows are ornamented with painted glass; and behind the two pillars, as in the Soleïmánieh, there are fountains of ever-flowing water, where the faithful may perform their ablutions or satisfy their thirst. The mosque has five gates. On the right-hand corner is the gate of the Khatíb (or reader of the Khotba). On the left-hand corner, beneath the mehráb of the Sultán, is the gate of the Imám. Two lofty gates open on both sides of the building. The ascent to these four gates is by a flight of marble steps. The fifth and largest gate is that of the Kibla, facing the mehráb. No mosque can boast of such precious hanging ornaments as those of this, which by the learned in jewels are valued at one hundred treasuries of Egypt; for Sultán Ahmed being a prince of the greatest generosity and the finest taste, used all his jewels, and the presents which he received from foreign sovereigns, in ornamenting the mosque. The most extraordinary ornaments are the six emerald candelabra which are suspended in the emperor’s mehráb, and which were sent as a present by Ja’fer Páshá, the governor of Abyssinia. The sockets, each of which weighs eight _okkas_, are suspended by golden chains, and terminate in golden feet with green enamel. The experienced and learned have estimated the value of each of these candelabra equal to one year’s tribute of Rúmeïlí. In short, it is a most wonderful and costly mosque, and to describe it baffles the eloquence of any tongue. Some hundred copies of the Korán lying near the mehráb, on gilt desks inlaid with mother-o’-pearl, are presents from sultáns and vezírs. The library consists of 9,000 volumes marked with the toghra of the Sultán, the care of which is entrusted to the Mutavellí (curator) of the mosque. On the outside, facing the mehráb, is a most delightful garden, where the sweet notes of a thousand nightingales give life to the dead-hearted, and the fragrant odour of its flowers and fruits gratifies the senses of the faithful assembled to prayer. The size of the mosque is the same as that of the princes of Soleïmán. The court is a square paved with marble, and has stone benches running along the four sides. The windows are guarded with brass gratings: in the centre of the square plays a fountain of the purest water, for the use of the faithful: it is however only used for drinking, not for ablutions. The court has three gates. The kibla gate, facing the chief entrance and mehráb of the mosque, is a masterpiece of art, being of solid brass, twelve feet high, and the astonishment of all who behold it. On the brass plates which form this gate are carved oranges and arabesques, intermingled with flowers of pure silver and with precious stones, and ornamented with rings, locks, and bars of silver. It is indeed a most wonderful gate. Some say that it was brought from Osterghún (Grán), where it adorned the Roman church; but this is a mistake, for the famous gate at Osterghún was carried off when the infidels retook that city, and it now adorns, as the chief-door, the church of St. Stephen at Vienna. The gate of this mosque was made under the superintendence of my father, Dervísh Mohammed, at the time when he was chief of the goldsmiths. The two inscriptions on brass were engraved by his own hand. On the outside of the windows of the court there are several covered porches supported by small columns, in which, when the assembly within is too great, many of the faithful perform their devotions; and the Hindú fakírs find shelter. The six lofty minárs of this mosque are divided into sixteen stories, because it is the sixteenth royal mosque of Islámból, and the founder of it, Sultán Ahmed, was the sixteenth of the Ottoman emperors. Two minárs rise on the right and left of the mehráb, two others on the north and south gates of the court, each three stories high, which make in all twelve stories. The roofs and gilded crescents, which are twenty cubits high, dazzle the eye with their splendour. The two minárs on the corners of the court are lower and have only two stories; their roofs are covered with lead. On the sacred nights these six minárs are lighted up with 12,000 lamps, so that they resemble as many fiery cypresses. The cupolas are all covered with lead. This mosque being richly founded, has seven hundred and fifty attendants attached to it. The tribute of Ghalata and many other pious bequests (wakf) constitute its revenue. The outside of the court is a large sandy level planted with trees, and surrounded by a wall which has eight gates. On the north is the gate of the college, and near it is the mausoleum of Sultán Ahmed. Three gates open towards the At-maidán (Hippodrome). All these gates are made of iron like those of a fortress. On the south-east of the At-maidán are the pious establishments belonging to the mosque, the kitchen for the poor (imáret), the dining-hall (dár-uz-zíáfat), the hospital (tímár-kháneh), and the fountain-house (sebíl-kháneh).

Sultán Ahmed died before the outer court, the mausoleum, and the college were completed. They were finished by his brother and successor Sultán Mustafá, who, however, being very weak-minded, was soon compelled to abdicate the throne in favour of his nephew Othmán Khán, the eldest of Sultán Ahmed’s sons. He ascended the throne in the year 1027 (1617). In the same year Mohammed Gheráï Khán of the Crimea effected his escape from the Seven Towers, and fled to Právádí, where however he was retaken. The Moslem army marched to Eriván, and a peace was concluded with the Persians. In 1028 (1618) Súfí Mohammed Páshá became grand vezír, and in the following year he was succeeded by Kapúdán Alí Páshá. In the year 1030 the Bosphorus was frozen over; Othmán killed his brother; and Husain Páshá was made grand vezír.

_The Imperial Expedition against Hotín._

Sultán Othmán having in 1030 (1620) failed in his attempt to reduce the fortress of Hotín, returned to Islámból, and in the following year he ordered the banners to be raised at Uskudár, as a sign of his marching to the southern provinces of the empire, to Syria and to Egypt. This caused a revolt amongst the troops, and the emperor finding no support, either in the seráï (palace) or in the barracks of the Janissaries, was thrust into a cart by the wrestler Bunyán and strangled within the walls of the Seven Towers. The Jebbehjí-báshí cut off one of his ears and carried it with the news of his murder to Dávud Páshá. His body was buried in the At-maidán in the mausoleum of Sultán Ahmed Khán. He was cut off by fate before he could leave any monument of his reign.

Sultán Mustafá now ascended the throne a second time, and commenced his reign by executing all those who had taken any share in the murder of Sultán Othmán. Khoaja Omar Efendí, the chief of the rebels, the Kizlar-ághá Soleïmán Aghá, the vezír Diláver Páshá, the Káïm-makám Ahmed Páshá, the defterdár Bákí Páshá, the segbán-báshí Nasúh Aghá, and the general of the Janissaries Alí Aghá, were cut to pieces. Dávud Páshá was created grand vezír because he was the son of Sultán Mustafá’s sister. He was afterwards killed by Murád IV. In the same night the white eunuchs also cut their ághá into pieces, threw the body out, and afterwards suspended it by the feet on the serpent-column in the At-maidán.

The most distinguished divines during the reign of Sultán Othmán were: The Shaikh al Islám Asa’d Efendí; the Nakíb ul Ashraf or head of the Emírs Ghobárí Efendí; Zekeriá Zádeh Yahíá Efendí; and Arzí Zádeh Háletí Efendí.

The Mesháiekh, or learned men, were: Omar Efendí; Sívásí Efendí, and Dervísh Efendí.

Dávud Páshá was nominated grand vezír, but was instantly deposed because that on the very day of his appointment the rebels plundered some thousands of respectable houses. Lefkelí Mustafá Páshá received the seals, and kept them two months and eighteen days, he was subsequently appointed to the governments of Kastamúní and Nicomedia. He was of a gentle disposition, and unable to check the rebellious spirit of the times. The office of grand vezír was next conferred upon Kara Husain Páshá. This vezír assembled a diván of all the Mollás in the mosque of Mohammed II., but they were all murdered by the rebellious populace, and their bodies thrown into the wells in the court of the mosque. The rebellion increased every day, and every one disregarded the laws. Abáza Páshá also raised the standard of rebellion at Erzerúm; and the vezír Mahmúd Páshá was sent against him. The Persians took possession of Baghdád and Mosúl. Háfiz Ahmed Páshá returned without succeeding in taking Baghdád from the Persians. The Arabian tribe of Táï plundered the Persian camp. Kara Husain Páshá had the seals of office taken from him: they were transferred to Kemán-kesh Alí Páshá in 1032 (1622). After a reign of one year and four months, Sultán Mustafá was deposed a second time, and was succeeded by Sultán Murád IV. He was tall and corpulent, round-faced, with a black beard, open eye-brows, and grey eyes. He had large shoulders and a thin waist, strong arms, and a hand like the paw of a lion. No monarch of the Ottomans was ever so powerful in subduing rebels, maintaining armies, and in dealing justice. Being aware that the vezír Kemán-kesh Alí Páshá secretly favoured the rebels, he slew him without mercy. This vezír was a native of Hamíd, and left the royal harem when he was appointed governor of Baghdád and Díárbekr, whence he returned as successor to Kara Husain the grand vezír. He fell a victim to his own avarice, and was succeeded by Cherkess Mohammed Páshá, who died at Tokát in 1034 (1624). After him Háfiz Ahmed Páshá was made grand vezír. The Georgian Beg Máúro killed the Persian Khán Kárchegháï, and subdued Georgia. Háfiz Ahmed Páshá besieged Baghdád, but to no purpose, in 1035 (1625). Khalíl Páshá received the seals of office a second time, and was appointed commander-in-chief against Abáza. Díshlenk Husain, who had marched against Kars to rescue it from the infidels, fell a martyr, and his whole army was put to rout. Khosrau Páshá was next made grand vezír, and took Erzerúm from the rebel Abáza, and Akhiska from the Persians. He brought Abáza before Sultán Murád in 1038 (1628), and obtained the royal pardon for him. He then marched to Sheherzúl, built the castle of Erkek Hamíd on the frontiers of Sheherzúl, reduced Mehrebán, plundered the Persian provinces and twenty castles near Báerján, and laid waste the suburbs of Hamadán and Dergezín in the year 1039 (1629). The year after, Khosrau Páshá succeeded in opening the trenches before Baghdád, but it being the middle of winter, he was obliged to raise the siege and to retreat to Hella and Mosúl. He was then deposed, and his office was given a second time to Háfiz Ahmed Páshá, whilst he himself was executed at Tokút. Rajab Páshá was made grand vezír; and the defterdár Mustafá Páshá was hanged with his head downwards in the At-maidán. Háfiz Ahmed Páshá was stabbed in the Sultán’s presence, and cut to pieces. The Aghá of the Janissaries, Hasan Khalifeh, and Músá Chelebí the emperor’s favourite, were both put to death. Yassí Mohammed Páshá was created a vezír in 1041 (1631). Sultán Murád had a dream in which he received a sword from the hand of Omar, with which he slew the Shaikh al Islám Husain, and then with a bismillah (in the name of God) fell upon the rebels and killed them all. In 1044 Sultán Murád marched to Eriván, and took Tabríz and the town of Eriván in seven days; he left Murtezá Páshá with a garrison of 40,000 men, and returned to Islámbol. His entrance was celebrated in 1045 (1634) by a festival of seven days. The ill-favoured Sháh (of Persia) however returned and laid siege to Eriván, which being left without sufficient strength, after a siege of seven months fell into the hands of the infidels, who put the whole of the garrison to the sword. Sultán Murád, on receiving the melancholy news, took the seals from Mohammed Páshá and appointed him governor of Silistria. The seals were transferred to Bairám Páshá, who however died soon after, and was succeeded by Tayyár Páshá. To him was entrusted all the necessary preparations for the expedition against Baghdád, which was undertaken by the emperor in person. Tayyár Páshá was killed during the siege, which lasted forty days. He was succeeded by the Kapúdán Kara Mustafá Páshá. Melek Ahmed Páshá, late salihdár, or sword-bearer of the Sultán, was appointed to the command of Díárbekr, and Kúchúk Hasan Páshá to that of Baghdád, with a garrison of 40,000 men. By the decree of God, when after the fall of Baghdád a great number of Kizilbáshes (red-heads or Persians) had assembled and were preparing to make an attack at one of the gates, a large powder magazine exploded, and thus the blood of the true believers which had been shed at Eriván was fully avenged. Kara Mustafá Páshá the grand vezír, and my lord Melek Ahmed Páshá, were sent to Derneh and Derteng, to conclude the treaty with the Persians, and to fix the boundary lines. Sultán Murád Khán, next went to Díárbekr, where in one day he put to death the daughter of Kímájí Ma’án Oghlí, and the Shaikh of Rúmieh. He then returned to the Porte of Felicity (Constantinople), on which occasion seven days were spent in general festivity. About this time Sultán Murád, having repented of his wine-drinking propensity, by way of expiation, resolved upon an expedition against the infidels of Malta, and ordered five hundred galleys, two large máonas, and one admiral’s ship (báshtirda) to be built. This same year the grand vezír Mustafá Páshá returned to Constantinople, and the emperor, forgetting his vows of repentance, again fell into the vice of drunkenness, and his royal constitution being thoroughly weakened, he died after having been lord of the carpet (_i.e._ confined to bed) fourteen days. May God have mercy upon him! He was buried in the mausoleum of his illustrious grandfather Sultán Ahmed, in the At-maidán. Several chronograms of his death are inscribed by Júrí, on the walls of the inner apartments in the seráï. He had thirty-two children, of whom only one, the Sultána Esmahán Kíá, remained alive at his death. She too died after her marriage with Melek Ahmed Páshá, and was buried at Ayá Sofía between Sultán Ibráhím and Sultán Mustafá. Sultán Murád’s reign having been extremely turbulent, and being constantly engaged in warlike preparations in every quarter, he had no opportunity of raising to himself any monument of importance in Islámbol. The only public work executed in his reign was the repairing of the walls of Islámbol, which was undertaken by his express orders during his absence at the siege of Eriván by the Káïm-makám Bairám Páshá. He repaired the castles of Mosúl, Sheherzúl, Chengí-ahmed, Tenedos, and of the Bosphorus, and at Islámból the Gul-jámi’ (rose-mosque).

_Description of the Gul-Jámi’._

This is a very ancient mosque, and was known in the times of Harún-ur-rashíd, Omar ben ’Abdu-l-’azíz, Moslemah, Sultán Yelderím Báyazíd, and Sultán Mohammed the conqueror. In the reign of Sultán Murád Khán a great earthquake so shook it that its foundations were completely destroyed, and the emperor immediately undertook to repair it. Several thousand workmen were employed upon it, and in seven years it was completed. Several small cupolas were added to the principal one, whence it assumed the appearance of a rose, and thence its name. It was also washed with an hundred measures of rose-water. The mehráb and minber are extremely plain. There are no granite columns in it as in the other mosques. On account of the great antiquity of this mosque, prayers in distress for rain and on extraordinary occasions are offered up in it. On both sides of the gate of the Kibla (facing the mehráb) there are benches. There is no court-yard. The mosque has only one minár of but one story high; for the original building having been destroyed by an earthquake, they were afraid to erect any lofty building upon the spot.

Besides the above mosque, Murád built two new castles on the Bosphorus, near the entrance to the Black Sea, with an arsenal and a mosque proportionate to their size. At Kandillí-bághcheh he built a large koshk, another at Istávros, and one in the gardens of Uskudár (Scutari), which was called the koshk of Eriván.

_Chronological account of the principal Events during the Reign of Sultán Murád IV._

Sultán Mustafá Khán ascended the throne on the deposition of his brother the unfortunate Othmán, who though he was considered weak-minded, was rather an intelligent prince, but unfortunately had not sufficient strength to extinguish the fire of sedition which had been kindled in his time, nor to subdue the revolutionary spirit of his troops. The Janissaries at the instigation of one of their ághás, Kara Mazák, gave the seals to Dávud Páshá, afterwards to Kara Husain Páshá, and then to Lefkelí Mustafa Páshá. The latter having also failed in quelling the riots, was deposed after having been seventy-eight days in office: and the rebels then transferred the seals to Gúrjí Mohammed Páshá. But as he was detected in making an improper use of the public money, the seals were returned to Kara Husain Páshá. This person was a great tyrant, and having in a royal diván, in the presence of the two great judges, ordered two hundred lashes of the bastinado to be inflicted upon a Mollá, the whole body of the Ulemá, with the Shaikh-al-Islám, assembled in the mosque of Sultán Mohammed II. The mufti, however, made his escape, under the pretence that he was going to remonstrate with the grand vezír, who in the mean time having heard of this assemblage, ordered his own servants, those of the treasury, and some troops, to assail the assembled Ulemá. The result was that many hundreds of the Ulemá were slain, and the wells in the court of the mosque of Sultán Mohammed were filled with dead bodies. These affairs having become known in the provinces, Abáza Páshá rebelled at Erzerúm, and Háfiz Ahmed Páshá at Díárbekr. It having been rumoured that, in order to avenge the innocent blood of Sultán Othmán, Abáza had killed all the Janissaries at Erzerúm, Jegháleh Zádeh was appointed commander against Abáza, and Kara Mazák ághá of the Janissaries; but they proceeded no farther than Brúsa, fearing they had not sufficient strength to meet the rebel. The Persians taking advantage of these favourable opportunities, made an inroad with 30,000 men, and with the assistance of Chopúr Bekirzádeh took possession of Baghdád and Mosúl, in the year 1033 (1623). Kemán-kesh Alí Páshá was raised to the rank of grand vezír. He had been one of the lower officers of the Janissaries, and had raised himself to the honour of an alliance with one of the daughters of Sultán Ahmed. The Janissaries and Sipáhís now united, and Kemán-kesh was made the tool of their bloody designs. The principal inhabitants, however, of the city, the Ulemá, and the people of the seráï, were afraid to appear either at the mosques or at the baths. At last the chiefs of the troops began to meditate the change of their emperor; but as the public treasury had been exhausted by three general donations to the troops since the time of Sultán Ahmed’s reign, they swore amongst themselves to dispense with the usual largess, and raised Sultán Murád to the throne, on the 14th of Zilka’deh 1032. A new aspect was now given to the capital, and old and young rejoiced in the auspicious event. On the following day Sultán Murád repaired to the mosque of Ayiúb, where two swords were girded on him; one being that of Sultán Selím, and the other that of the blessed Prophet (on whom be the peace of God!): no monarch was ever girt in this manner. On his return he entered by the Adrianople gate, and in passing he saluted the people who had assembled in crowds on his right and left, and received him with loud acclamations. He then proceeded to the seráï, in the inner apartment of which he saluted the Khirka-sheríf, or cloak of the Prophet; placed on his head the turban of Yúsúf or Joseph, (on whom be peace!) which had been brought to Islámbol from the treasure of the Egyptian Sultán Ghúrí; he then offered up a prayer of two inclinations, in which he prayed that he might be acceptable to God and the people, and be enabled to perform important services to religion and to the state. Though young in years (being only four years), he was remarkable for prudence and intelligence. The Khás-oda-báshí (master of the inner chamber), the Khazíneh-dár-báshí (chief treasurer), the Khazíneh Kátibí (secretary of the treasury), and the Khazíneh Kehiyásí (deputy of the treasurer) now approached his presence, and invited him, as is usual on such occasions, to visit the treasury. Dervísh Mohammed Zelellí, the father of the humble author, happening to be present at the time, entered the treasury with them. There were no golden vessels to be seen, and besides a quantity of lumber, there were found only six purses of money (30,000 piastres), a bag of coral, and a chest of china-ware. On seeing this, Sultán Murád filled the empty treasury with his tears, and having made two prostrations in prayer, he said “Inshallah, please God! I will replenish this treasury with the property of those who have spoiled it, and establish fifty treasuries in addition.” He contrived, however, the same day to raise 3,040 purses for the usual largess, which was distributed amongst the troops notwithstanding their oath not to accept of it. That same night Sultán Murád had a dream, in which he saw Omar, who girt a sword about him, and unsheathing it, put it into his hand, and said: “Fear not Murád!” On awakening from his sleep, he banished his uncle Sultán Mustafá to Eskí Seráï, telling him at the same time to pray for his (Murád’s) prosperity. Sultán Murád made many excursions in disguise throughout the city, accompanied by Melek Ahmed Aghá his sword-bearer, and Vujúd the Bostánjí Báshí, on which occasions many riotous persons and robbers were executed and their heads stuck upon poles. Murád was the most bloody of the Ottoman Sultáns. He prohibited all the coffee, wine, and búza-houses, and every day some hundreds of men were executed for transgressing this order.