indignation at this conduct, and determined on making Ghází Beg and
his followers to feel it. They accordingly resolved on calling to
their aid the people of Nakhcheván, a city not far from Tabríz, in
the view of bringing the people of Silmás to an account for their
infidelity and heresy. This mission was committed to the care of the
válí of the province of Tabríz, Alí Páshá, who, along with others who
had accompanied him, no sooner reached Nakhcheván, than they made
known to the citizens the purport of their embassy. Adherence to the
emperor of the Muselmans, on the one hand, and the chastisement of the
apostate sháh, on the other, was the burden of their message and the
subject of consultation. The enlightened vezír, Sheríf Páshá, válí
of Reván (Erivan), in the view of suppressing the rising rebellion
and corruption, wrote to all quarters, exhorting every one to lend
his aid to this good work; but without any good effect. Finding his
exhortations had not been attended to, he ordered his deputy, Osmán
Aghá, to march with a general army against the heretics; but carefully
warned them to show the heretics, in the first instance, forbearance
and compassion. “If they,” said the mild páshá, “abjure their heresy
and return to the bosom of Islamism again, well; if not, then you
must commence a regular war against them.” The troops from Nakhcheván
and those of Tabríz met at a place which had been previously fixed
on; but before proceeding to extremities they, in conformity to the
orders received from the páshá, first despatched a messenger to
recall the heretics in question to their ancient faith. The proud
and haughty apostates, however, were not to be gained over in that
way. They had taken refuge in the fortress called Karní Yáruk, and
from their batteries answered the Moslem messenger with the sound of
cannon and musketry, as a token of defiance. This was enough: the
means of recalling them to the true faith had been employed, but
were contemptuously rejected; it was therefore proper to attempt
their reduction by force. The Moslem and orthodox army accordingly
advanced and environed Karní Yáruk with the view of laying siege to
it, notwithstanding its immense elevation and great strength. With the
utmost care, and avoiding, as well as possible, the showers of bullets
and arrows which were discharged from the ramparts of the garrison,
they succeeded in mounting so far as to place their standard on its
walls. After employing a whole week in scattering fire and death
among the besieged, the author of the evil began to perceive that all
further resistance would be vain, and, therefore, leaving his wife
and child, threw himself over the wall of the garrison, and made the
best of his way to the sháh. His sons and followers maintained their
resistance for a day or two longer, and then proposed to capitulate.
The orthodox permitted them to retire to any place they chose, and
to take the whole of their property along with them; every Osmánlí
having been prohibited, in the strongest manner, laying a finger on
them, or on their goods, which they were allowed to take along with
them. After this fortress and a few others had been reduced under the
Ottoman power, the troops of Nakhcheván and of Tabríz returned to their
respective homes.
_The Sháh of Persia marches upon Tabríz._
After the Kúrd, Ghází Beg, had made his escape from Karní Yáruk, as
above related, he made his way to the court of Persia, at Ispahan,
where he related the dangers he had undergone and escaped, the success
of the Osmánlís, and earnestly and vehemently urged the Persian
monarch to instant and open hostility against the Turks. He represented
the country of the fire-worshippers, especially the principal city in
it, Tabríz, as abounding with wealth, and that the treasury of it at
that moment was full of money. He said, moreover, that the troops were
very few, if any, and that that was a proper time for pillaging it.
This representation of the Kúrd was all that was necessary for
awakening the cupidity of the perverted sháh, who at once resolved
on reducing the whole of that country under his own authority. This
avaricious sháh, regardless of treaty and common faith, thought of
nothing else but how he might succeed in the attempt. Two or three
thousand of his best troops, Mamlúks, were pushed forward from Ispahan
to Tabríz, by means of caravans, a journey of twenty days, but which
these caravans accomplished in nine, such was the mighty haste they had
made. On the 19th of Rabia II. they erected the standard of hostility
in the plains of Tabríz.
A day or two after the appearance of these invaders the treacherous
Zulfekár Khán, and a number of other rebels, to the number of fifteen
thousand, collected together at a village belonging to some súfís, with
the view of intercepting the Tabrízian army returning from Nakhcheván;
and there they proposed to give them battle as soon as they arrived.
The Tabrízian warriors, after having parted with the Nakhchevánís,
began to retrace their steps homewards, and had reached within a
short distance of the very place where their enemies lay encamped,
with the view of intercepting them and cutting them off. Their
commander-in-chief, Alí Páshá, was made aware by letters of the state
of matters, and of the defection which the presence of the Mamlúks had
occasioned. These letters were sent him from some of the emírs on the
frontiers; but to prevent discouragement arising in the minds of the
Tabrízian warriors, and in order to keep them together, he kept the
information he had received to himself, determined to meet the Persian
heretics with his little orthodox band, only fifteen hundred, whatever
might be the number that should oppose him.
On the morning of the 22d of the month last-mentioned, at sun-rise,
the enemy presented themselves in battle array, their unfurled
banners streaming in the air; and such was the majestic but terrific
appearance which this host of heretics showed, that it completely awed
the little band of Tabrízian troops into something like terror. The
sháh of the _red heads_ (_i.e._ of the Persians) put his host, numerous
as ants, into order, and his trumpets began to be sounded. This sight
increased the terror of the Moslems; but they were determined to meet
them, whatever might be the result. They did so, and fought the infidel
host with a bravery altogether unparalleled; the skill and management
they manifested was extraordinary. They scattered death and fury amidst
the odious heretics. By their immense ardour, their hearts burning
bright with the purest zeal, they successfully repulsed the successive
assaults of the cold-hearted heretics, and fairly despoiled them of
their vain-glorious appearance of valour. A noted rebel of the name of
Gholám Alí Oghlí, who had acted in the capacity of a cherkají báshí to
the enemy, and who had manifested great bravery among the heretics,
fell by the hands of the heroic Karah Hasan. When this circumstance
happened, the cowardly and heartless heretics began to give way; they
were evidently disheartened. It so happened, however, that at this time
one Timúrjí Oghlí, a well-known person, but whose principles were more
detestable than even those of the heretics, though he pretended every
thing valorous, went over, nevertheless, to the enemy with a hundred
of his followers; a circumstance, it must be acknowledged, which had a
powerful effect in depressing the hearts of the faithful few.
But soon a fire broke out within them, which not only destroyed every
thorn of doubt, but also burned up all the rubbish of their suspicious
speculations, with regard to the point to be gained, when again,
with redoubled valour, they set their faces firmly to the contest,
and fought with such desperate courage as can hardly be described.
The contest, however, was most unequal: a few hundreds against many
thousands; but yet a most bloody one. Many a sultán’s head remained
bonnetless on the field of battle; many a khán’s family was left
unprotected in this most desperate struggle, which lasted from sun-rise
till mid-day. True it is that the Tabrízians are a most bold, fierce,
and heroic tribe; and yet, notwithstanding these qualities which shone
in them so conspicuously on the above occasion, their caution and
acuteness was such, that only ten or fifteen of them tasted the cup of
martyrdom, a circumstance which seems truly wonderful. It is recorded,
that a man of immense strength, belonging to the Tabrízians, vanquished
by his sword about sixty of the enemy, the greater part of whom he made
thorns and briars for the fire of hell.
The result of the bloody contest we have to record was fatal to the
Tabrízians. The hateful heretics, like a multitude of ants, ran upon
their antagonists and overcame them by dint of numbers. On that
lamentable day, Mohammed Páshá, who had formerly been governor of
Nakhcheván, and the beglerbeg of Akhiska, Khalíl Páshá, after having
blotted out of the book of life many of the red heads, fell martyrs on
the field. Alí Páshá, himself a Tabrízian, the válí of the province,
performed, on the above day, the most incredible acts of bravery
recorded in history. The sháh himself could not help admiring the
heroism which inspired Alí Páshá, and spoke with approbation of the
wonderful feats he performed before him. In short, the sháh himself
declared that had there not been treachery somewhere, the victory would
not have been so easily won. Such of the brave Tabrízians as had not
the good fortune of falling in battle contending with these hateful
heretics were, of course, subjected to a fate which they esteem truly
vile and abject. They were made prisoners.
The city and fortress of Tabríz, about the middle of the first Jemadi,
after a siege of twenty-two days, yielded, on the conditions of their
persons and property being respected. These the heretics promised,
but failed most shamefully in fulfilling them. As soon as they got
possession of Tabríz, they began to plunder and rob the inhabitants
without mercy, made their persons slaves, and furthermore began to
annoy them with the delirium of their heresy. The cazí effendí of
the city, not choosing to submit to heretics, fled the city, and
endeavoured to make his way to Wán, but he was pursued by some of the
red heads, who cruelly murdered him on the road.
The heretical sháh, in addition to all the other enormities he and
his despicable soldiery committed, violated also the chastity of the
females of Tabríz, without ceremony and without compunction.
After Tabríz had fallen into the hands of these heretics, its
inhabitants robbed and made slaves, and the women ravished, the sháh
turned his thoughts towards vanquishing other cities, and accordingly
sent off troops in all directions. The sháh himself determined on the
reduction of Nakhcheván, and therefore made every preparation for
the attempt. Two days were spent in the plains of Tabríz in making
them, during which time the heretics enjoyed themselves in eating and
drinking.
One of those detachments sent out by the sháh was headed by a vile
person of the name of Kesáb Hájí, a noted heretic of Urdúbád, his
native city, and famous from ancient times for its heresy and atheism.
When the Osmánlís first conquered this city, for it was at the time we
are speaking of under the Ottoman dominion, it was wonderfully raised
and exalted by means of the self-evident and convincing doctrines of
the Koran, which were introduced amongst its inhabitants; but the
wicked people, notwithstanding, turned again to their beloved heresy.
Kesáb Hájí, with the troops committed to his charge, marched upon this
city. His thorough acquaintance with the people, and his knowledge of
the country round about, pointed him out as the most fit person for
the undertaking. When this corrupted fellow, and his no less corrupted
soldiery had crossed the river near Urdúbád, and appeared before the
walls of the city, the hypocritical and disaffected inhabitants came
forth to meet them with demonstrations of joy, and hastened to show
them all the honour and respect they were able. As a proof of the
sincerity of their joy they garnished their houses and streets, shaved
their under-beard, and changed the make of their garments. In this way,
and by these means, the city of Urdúbád, or otherwise called Sawed
Kallah, was taken.
For a day or two the Ottoman garrison in the fortress showed some
disposition to maintain the place and respect the honour of the sultán;
but the inhabitants of the country came forward to the aid of the
invaders, and with their assistance the walls were thrown down, the
arms of the garrison and also their property, whatever it was, the
conquerors distributed among themselves, and afterwards gave themselves
up to eating and drinking.
Another, of the name of Cherak Sultán, commanded a second of those
companies or cohorts sent out by the heretical sháh, and was ordered to
attack a village called Gelha, which, with the aid of its inhabitants,
he took without opposition. Mustafa Aghá, who had been sent thither by
the court of Constantinople for the purpose of collecting and managing
grain and fruit, with difficulty escaped with his head.
Several other places were subjected in a similar manner, and the
heretics spared no means whatever in accomplishing their purposes
against the Osmánlís. Information reached Nakhcheván of the success
which had attended the enemy every where, and of the tyranny and
oppression they exercised over the lives and fortunes of those who
had been so unhappy as to fall into their hands. The Nakhchevánís
were greatly distressed, and fear seized them. However, a reverse of
fortune seemed to be awaiting the orthodox believers. Kesáb Hájí,
who had subdued Urdúbád, remained in it as governor and commander in
the name of the sháh of Persia, but his exaltation was not of long
duration. The válí of Reván, Sheríf Páshá, an aged and experienced
general, perceiving the general defection, and that there was no end
to it, was roused to indignation, and determined on endeavouring to
stop the torrent that seemed to threaten the whole of the Osmánlí
dominions in that quarter. He accordingly deputed Mohammed Páshá, son
of Khezer Páshá, to march against Urdúbád with five or six hundred
veterans and surprise its new governor. These veterans, with the speed
of messengers of death, arrived one morning before daylight at the
place of their destination, and, as a visitation from heaven, fell upon
the wretched heretics with such sudden fury and effect, that only a few
of them escaped the edge of the sword. Those of them who did escape
the vengeance of the orthodox Moslems, fled into holes and caves in
the mountains and in the fields and hid themselves. Kesáb Hájí, who
by some means or other had been deprived of his horse, scampered off
from the scene of carnage, and, like a fox, secreted himself in a den,
leaving his associates to struggle the best way they could: but it was
to no purpose; he did not save himself; for one of the veteran Moslems
having perceived him, followed him into his hole, and seized him. His
associate in the government of Urdúbád, one Beyendur, suffered the
death due to his villany and crimes; but Kesáb Hájí himself, though he
was afterwards put to death, had the honour of having a crown of infamy
placed on his head, was dragged by Mohammed Páshá to the residence
of the válí, and along with the whole of the severed heads of the
infidels of Urdúbád, was presented in his presence. The judicious and
experienced válí failed not to pay all due respect to the hero of the
victorious Moslems.
It is worthy of remark, however, that the enemy no sooner came to know
of the movements of the Moslems, in reference to Urdúbád, than they
sent off a considerable force in the view of succouring the heretics in
it, in the event of the Moslems offering to subdue that city. They were
too late, however, to gain their object, and when they heard of its
fate they retraced their steps.
_The capture of Nakhcheván._
The fortress or city of Nakhcheván was a place of no great strength,
having been built of weak materials. Most of its buildings were
made of clay and mortar; its walls low; and ever since the time the
greater part of them were thrown down, provisions have not been very
plentiful in it. But it was near to Reván, and if it happened at any
time to be deprived of the aid of the military, and was in danger from
enemies, Reván formed a near and accessible asylum for their families
and property, and whence they might easily annoy their enemies. Reván
itself was exceedingly strong and well fortified, having abundance of
cannon and provisions within it. A river, like Kokjeh-sú, ran under its
walls, and the country every where around it was fertile. Such at least
was the account of it which its rulers, at that time, sent to the sháh
when they had reason to expect the place was likely to be subjected to
difficulties, and which was conveyed to him by one Mohammed Aghá, an
officer of the páshá.
The heretics, notwithstanding the several checks which they had
received, continued, nevertheless, to make encroachments on the Moslem
frontiers. Nakhcheván fell into their hands, and some other places
also; but though they struggled hard, for three successive days, to
reduce Reván, they were, in the end, obliged to retreat, leaving nearly
two hundred of their number on the field, whilst only six or seven of
the Moslems met their death in the contest.
When the news of the sháh’s perfidious breach of the peace, and of
the disastrous events which followed thereon, reached the court of
Constantinople, the emperor and his ministers were plunged into a
state of the greatest surprise and consternation. The communications
which had announced this unwelcome intelligence were despatched by
Sáa’tjí Hasan Páshá, who had been sent to the government of Erzerúm,
and by Sheríf Páshá, governor of Nakhcheván and Reván. The intelligence
referred to, not only spoke, in particular, of the conquests which the
sháh had gained on the frontiers, and of his having put Alí Páshá,
beglerbeg of Tabríz, in irons; but also depicted, in the strongest and
most explicit manner, that unless a speedy and efficient reinforcement
were afforded the Moslems in Asia, not only Reván but other important
cities would, unquestionably, fall into the hands of the heretics.
Such were the alarming accounts which, at this period, troubled the
Sublime Porte; but they were no sooner received than the káímakám, the
civil and military governor of Constantinople, immediately despatched
an officer to assemble together the mufti, the vezírs and the military
judges, in order to lay these important matters before them. This
council, after having fully considered the various topics which had
been submitted to them, sent a report of their deliberations to his
august majesty, who was pleased to express his approbation of their
resolutions. Sáa’tjí Hasan Páshá was, accordingly, appointed to the
chief command in the east: and whatever number of troops and apparatus
of war he might require for effectually repelling the heretics, were
likewise ordered to be sent to him forthwith. An imperial edict, in
conformity with these resolutions, was immediately issued to the
various commanders in the eastern provinces; but in consequence of the
emperor’s translation to another world, an event which took place soon
after the issuing of the above edict, the preparations in favour of
Sáa’tjí Hasan Páshá were necessarily postponed for awhile.
_Death of Sultán Mohammed Khán, son of Murád Khán._
On the 22d of Jemadi II., as the emperor, Sultán Mohammed Khán, was
returning to his royal palace from some place where he had been, he was
met by an inspired person, at the head of the street which conducted
to his royal mansion, who cried out, that in fifty-six days a very
important event would happen, and then warned his majesty to take care
of himself. This extraordinary and unexpected mode of salutation not
only surprised his august majesty, as well it might, but also the
whole of the citizens. It so happened, that on the 14th of Rajab the
emperor’s constitution became so very much altered and weakened as
altogether to baffle the skill and advice of his medical advisers.
Nothing that they could devise had the least effect in affording him
any relief, and in four days afterwards, on the 18th of the above
month, his triumphant spirit, in the thirty-seventh year and eighth
month of his age, took its flight to the upper world; having reigned
nine years and two months.
Sultán Ahmed Khán, the heir apparent, was declared his father’s
successor, and early on the following morning, the whole of the vezírs,
emírs, and other magnates of the state, assembled in the royal diván to
express their allegiance to the new emperor, and to do him the honours
peculiar on such an occasion. The royal coffin for the deceased monarch
was brought into the court of the palace, where an immense multitude
had collected to hear the funeral service performed by the reverend
mufti, Mustafa Effendí. This ceremony being over, the royal remains
were removed and deposited in a tomb in St. Sophia, near that of Sultán
Selím.
Sultán Mohammed Khán was a prince who possessed rare talents and
acquirements. His manners were grave, and his deportment polite and
dignified, though it had something of severity in it. He was kind,
generous and benevolent, and most attentive to the duties of religion,
but at the same time most strict in the administration of justice. He
uniformly maintained a punctual regard to the appointed or canonical
hours of devotion; and, in short, was a bright example of religion and
piety to the whole of the community. The fame of his virtues, like
those of his exalted progenitors, have all been embalmed in the poetry
of his people.
Of his noble and exalted sons, Sultán Selím entered Paradise on the
3d of Ramazán 1005. The cup of martyrdom was administered to Sultán
Mahmúd on the 27th of Dhúl hijja 1011. _Note._ It has been recorded
that a certain sheikh had announced to Sultán Mohammed Khán, that this
young prince had formed the design of ascending the Ottoman throne,
for which reason his father, as soon as he was made acquainted with
the fact, employed the above sheikh to deprive him of his life. The
prince, however, was innocent of the charge laid against him. He was
buried in the mausoleum allotted to the princes of the blood. Ahmed had
the good fortune of succeeding his father, as we have already noticed,
and Sultán Mustafa chose a retired life, though in the course of his
eventful life he twice became emperor. Sultán Jehángír died in infancy.
_Of learned men._
Ja’fer Effendí died in 982 of the Hijrah; Haider Effendí in 988; Azemí
Effendí in 990; Nováí Effendí in 1003.
_Concerning Grand Vezírs, and other great men._
Sinán Páshá was three times grand vezír, and commander-in-chief of
the troops which had been employed against Yanuk. When returning to
Constantinople he was ordered into exile; and Ferhád Páshá, who was
at that time káímakám, was created grand vezír a second time, and
also commander-in-chief. He was, however, deposed at the time he was
employed in erecting a bridge on the Danube when on his march to
Valachia, and was murdered in 1004. Sinán Páshá was again created grand
vezír in 1003. He went in great haste to chastise the rebel Michael,
but after having surmounted great difficulties in the mud, in which he
was very nearly lost, he returned in disgrace to Rusjuk. Lálá Mohammed
Páshá succeeded Sinán in 1004, but died ten days after his exaltation
to the premiership. Sinán Páshá succeeded a fifth time to the dignity
of grand vezír. It was he who had induced the late emperor to take a
personal share in the war with the infidels of the north. In Shabán
of that same year he took his journey into the eternal world. Sinán
was a native of Arnáúd, or Albania. He was, at the commencement of his
career, a cup-bearer in the court of Selím II., and became successively
military commander in the sanjáks of Malatiyeh, Kostamúní, Gaza, and
Tripoli. He was afterwards made beglerbeg of Erzerúm, then of Haleb,
and then again of Egypt. In consequence of some disturbance which had
taken place in Yemen he was sent thither, though in the seventy-seventh
year of his age, to quell it, which he did most successfully. He was
again sent to Egypt, but was recalled to Constantinople, where he at
once became vezír and head of the admiralty. In 980 he conquered Tunis,
and returned at the time Sultán Murád Khán mounted the throne, and
became one of his vezírs. In his eighty-eighth year he was appointed
to conduct the war against the Persians, and succeeded Ahmed Páshá in
the grand vezírship. In 994 he was governor of Syria. In 997 he was
again in the vezírship. In 999 he was deposed. In 1001 he was a third
time created grand vezír. In 1003-4 he was out, and again in the same
office. He was now very far advanced in age, being beyond ninety, when
he fell ill of a very severe cold he had caught, and died of it on the
5th of Shabán 1004, and was buried near Tevekil Cheshmeh (the fountain
of hope) in his own tomb. He was five times grand vezír and as often
commander-in-chief. One hundred orations were pronounced throughout the
empire in praise of this extraordinary man, who was considered third in
rank to Raslim Páshá and Mohammed Páshá of former days.