Othmán; Mohammed, who was murdered by his brother Othmán, in the
expedition to Hotín. Othmán was however unsuccessful and was also
slain; thus was verified the sacred text, “as you give so shall you
receive”. Murád, afterwards the fourth Sultán of that name; Báyazíd,
Soleïmán; these two were both strangled whilst Sultán Murád IV. was
engaged in the expedition to Eriván. Ibrahím was the youngest son of
Sultán Ahmed. May God extend his mercy to them all!
_Grand Vezírs of Sultán Ahmed._
Yávuz Alí Páshá, was promoted from the government of Egypt to the rank
of grand vezír. Mohammed Páshá, called also Sháhín Oghlí. Dervísh
Páshá. Ghází Khoajeh Páshá; who exterminated the rebels in Anadolí.
Nasúh Páshá. Dámád Mohammed Páshá was twice grand vezír, as was also
Khalíl Páshá.
_Vezírs of the Kubba (Cupola)._
Káïmmakám Kásim Páshá. Khádem Ahmed Páshá. Háfiz Sárikjí Mustafá Páshá.
Súfí Sinán Páshá. Khezr Páshá. Gúrjí Khádem Mohammed Páshá, who was
made grand vezír in the time of Sultán Mustafa. Etmekjí Zádeh Ahmed
Páshá. Kúrd Páshá. Gúzeljeh Mahmúd Páshá. Jegháleh Zádeh Sinán Páshá.
Jegháleh Zádeh Mahmúd Páshá, son of Sinán Páshá.
_Celebrated Divines._
Mollá Mustafa Efendí, was Shaikh ul Islám, when the Sultán ascended
the throne. Mollá Sana’allah Efendí. Mollá Mohammed Efendí, son of
Sa’d-ud-dín Efendí, known by the name of Chelebí Muftí. Mollá Shaikh
ul Islám Asa’d Efendí. Mollá Mustafa Efendí, tutor to the Sultán.
Mollá Káf Zádeh Efendí. Mollá Yehíá Efendí. Mollá Dámád Efendí. Mollá
Kemál Efendí, better known by the name of Tásh Koprí Zádeh. Mollá
Kehiyá Mustafá Efendí. Mollá Bostán Zádeh Mohammed Efendí. Mollá Husain
Efendí. Mollá Ghaní Zádeh Mohammed Efendí.
_Masháiekh or Learned Men._
Mahmúd of Uskudár (Scutari). Abdulmajíd of Sívás. Omar, known better
by the name of Tarjumán Shaikh (interpreter). Shaikh Emír Ishtipí.
Ibrahím, otherwise Jerráh Páshá, a disciple of the last-mentioned;
Mussaleh ud-dín Nakshbendí, the Imám or chaplain of the Sultán.
_Conquests &c. of the reign of Sultán Ahmed._
The grand vezír dies at Belgrade, and Bochkái appears in Hungary in
the year 1012 (1604). Conquest of Osterghún (Gran); and Bochkái and
Serkhúsh Ibrahim Páshá extend their depredations to the very walls
of Vienna. Engagement between the rebels in Anadólí and Nasúh Páshá;
the Káïm-makám Mustafa Páshá is executed. The grand vezír Sufí Sinán
Páshá is deposed, 1014 (1605). Nasúh Páshá is appointed to conduct the
expedition against Aleppo; Koja Mohammed Páshá is appointed to lead the
expedition against the Persians and is afterwards created grand vezír.
Murád Páshá, Dervísh Páshá, Bostánjí Ferhád Páshá, and Jelálí Murád
Páshá, are all alternately made vezírs; and the execution of Dervísh
Páshá, in 1015 (1606). Kapújí Murád Páshá is appointed commander of
the forces sent to Haleb against Jánpúlád Zádeh; the country about
Brúsa is laid waste by the rebel Kalender Oghlí; capture of Haleb by
Murád Páshá; defeat of Kalender Oghlí; and the appearance of the rebel
Múmjí, 1016 (1607). Yúsuf Páshá killed at Uskudár (Scutari) by the
rebels; and the grand vezír sacks Tabríz and seventy other Persian
towns 1019 (1610). Death of Murád Páshá at Chulenk near Díárbekr;
Nasúh Páshá is made commander-in-chief in 1021 (1612). Betlen is
installed king of Transylvania, which country is taken possession of,
and 200,000 prisoners are carried off, besides immense plunder. In the
same year the illustrious emperor undertook a journey to Adrianople.
The cossacks of the black sea plunder and burn Sinope, and Nasúh
Páshá being suspected is put to death, 1023 (1614). Mahmúd Páshá, his
successor, returns without success from the siege of Eriván, in 1024
(1616). In 1026 (1616) Khalíl Páshá is created grand vezír, and the
illustrious Sultán Ahmed dies in the month of Zilkadeh. During his
auspicious reign Islámból enjoyed the greatest tranquility. One of
his grandest monuments is the mosque which he built in the At-maidán
(Hipodrome), which we are now about to describe and thus resume the
description of the imperial mosques with which we commenced. It is
situated on an elevated spot, its Kibla side being near the Chateldí
gate, and commanding a view of the sea. Sultán Ahmed purchased five
vezírs’ palaces which stood on this spot, pulled them down, and with
the blessed Mahmúd Efendí, of Scutari, and our teacher Evliya Efendí,
laid the foundations of this mosque. The Sultán himself took a quantity
of earth, and threw it upon the foundation. Evliya Efendí performed the
functions of the Imám of the foundation-ceremony; Mahmúd Efendí those
of the Kází (judge); Kalender Páshá those of the Mo’tamid (counsellor);
and Kemán-kesh Alí Páshá those of the Názir (inspector). In three years
they commenced the dome.
_Description of the Mosque of Sultán Ahmed._
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.
In Anatolia, Abáza Páshá reduced the strength of the disaffected
Janissaries and Sipáhís by numerous executions. The remainder of the
rebels desiring to be enrolled amongst the troops, were sent into the
provinces, where they gradually disappeared: some having been executed,
others became students, porters or dervíshes, and others migrated. In
the year 1033 (1623) the Shaikh ul Islám Yehiyá Efendí was degraded
at the instigation of the grand vezír Kemán Kesh Alí Páshá, and Ahmed
Efendí was appointed to succeed him. The vezírs Khalíl and Gúrjí
Mohammed were imprisoned in the same year, but were liberated on the
Sultán’s being convinced that they were not concerned in the rebellion
of Abáza Páshá. But Kemán Kesh, presuming upon his having been the
means of raising the Sultán to the throne, lost sight of the respect
due to his sovereign, and engaged in many disputes with him: he was
therefore imprisoned in a part of the palace, called the Sircheh-seráï,
and afterwards put to death. Cherkess Mohammed Páshá was named
commander-in-chief against Abáza Páshá, and marched towards Wán. He
was a most faithful and amiable man, and was unequalled by any vezír.
The same year he gave battle to Abáza Páshá near Cæsarea, and forced
him to retreat to Erzerúm, where he took up his residence. Cherkess
Mohammed died in 1034, and was buried at Márdín. His successor, Háfiz
Ahmed Páshá, appointed Khosrau Páshá Aghá of the Janissaries. In the
same year Karchagháï Khán was routed by the prince of Georgia, and
brought before Háfiz Ahmed Páshá, then at Díárbekr, whence he was sent,
with all the drums and standards which had been taken, to Sultán Murád.
Mauro, the prince of Georgia, was invested with a robe of honour.
The siege of Baghdád having commenced, the Moslem troops had the
city before them, and behind, the camp of the prince I’ísá, the son
of the Persian Sháh. The latter found means to throw twenty thousand
Mazanderání rotops into the castle, and made a night attack upon the
Moslems. The Ottoman army being thus between two fires, suffering
from the greatest scarcity of provisions, and surrounded by deserts,
was glad to avail itself of an opportunity to make a safe retreat
to Díárbekr. The Sultán being highly displeased at this movement,
dismissed Háfiz Páshá, and gave the seals a second time to Khalíl
Páshá. Whilst the troops were in winter quarters at Tokát, intelligence
was received that Akhiska had fallen into the hands of the enemy.
Khalíl Páshá immediately despatched Díshlen Husain Páshá with ten
thousand chosen men, and wrote at the same time by the express orders
of the emperor to Abáza Páshá, directing him to march with Husain Páshá
to relieve Akhiska. Abáza, however, fearing the whole was a plot, and
supposing that Husain was sent against him, invited him to a feast
in the castle, where he murdered him, and attacked his troops, many
thousands of whom quaffed the cup of martyrdom, and the remainder fled
naked and in the greatest distress to Tokát. The news having reached
Constantinople, and Abáza’s rebellion being evident, an imperial
order was issued to all the vezírs and Páshás to besiege Abáza Páshá
in Erzerúm, under the direction of the grand vezír Khalíl Páshá. As,
however, they had not much artillery, the Ottoman army suffered great
inconvenience from the frequent attacks of Abáza from the city, and
many thousands of the Janissaries fell. In this state, a tremendous
storm of snow buried the tents, and a general disaffection arising
among the troops, the siege was raised, and they retreated, pursued by
Abáza’s men. At Habs and Mámákhátún they were overtaken by the enemy,
who cut off the hands and feet of many thousands of the Ottomans, and
threw them into a well, which to this day is called the well of hands
and feet (Cláh Dast ú Pá). This well is near the tomb of Mámákhátún.
Sultán Murád was greatly displeased with this news, and in 1038 (1628)
transferred the seals of office to Khosrau Páshá the Bosnian. Abáza
Páshá (not the rebel, but the salihdár or sword-bearer of the Sultán)
was named ághá of the Janissaries, and sent against Abáza the rebel,
to demand the evacuation of Akhiska. He stopped before Erzerúm to
prevent any communication, and to guard the trenches, lest Abáza, when
hard pressed, should evince any inclination to deliver the fortress
to the Persians. Forty thousand brave warriors were employed in
attacking it, with seven batteries of heavy guns. Many of the garrison
now began to come over to the Ottoman camp, where they were received
with great kindness. This kind treatment had so good an effect, that
the whole garrison surrendered, and claimed the powerful protection
of the Osmánlís. The ulemá and all the inhabitants now came out of
the city and implored Khosrau Páshá to spare them, according to the
saying, “Pardon is the choicest flower of victory.” On the 9th of
Moharrem the victorious army entered the city, and before winter set
in they repaired all the walls. Kana’án Páshá was left to keep it with
a garrison of fifty thousand men. By the assistance of Mauro Khán the
fortress of Akhiska was also reduced; and the government of Childer was
given to Sefer Páshá.
When the news of these splendid victories reached the imperial ear,
orders were given to bring the rebel Abáza Páshá before the imperial
stirrup. It was on the day of a grand diván, when many thousands
were assembled before their august emperor. The emperor said: “O thou
infidel! wherefore hast thou for so many years cruelly oppressed the
faithful, and by thy obstinacy and rebellion caused the destruction of
so many thousands of brave men?” Abáza Páshá kissed the ground three
times, and said: “My emperor! for the sake of the holy prophet, and by
the souls of thy illustrious ancestors, I beseech thee to show favour
to me, and pardon me whilst I lay before thee the grief of my heart.”
The emperor having graciously granted this request, Abáza proceeded
as follows: “My emperor! at the time your brave brother Othmán of
glorious memory, actuated by a zeal for the true faith, undertook
the campaign of Hotín, in order to be avenged on his enemies, he saw
that the Janissaries, though few in number, were well paid. He wished
to review them, but they would not consent. Afterwards, when with a
thousand difficulties the emperor opened the trenches, the Janissaries
made it as plain as day that they were the enemies of the faith,
inasmuch as they constantly associated with the infidels, to whom
they sent food, and received wine in return. The governor of Bude,
Kara Kásh Páshá, was killed, and his army dispersed, without their
offering the least assistance; and they even sent to the Tátár Khán,
who was coming to the assistance of the imperial army, requesting him
to slacken his march instead of accelerating it. Some of the vezírs
seized several spies who were paid by the Janissaries, brought them
into the presence of your brother Othmán, and killed them before his
eyes. It was in this manner that the siege of so small a fortress as
Hotín was abandoned by their taking to flight. Seven thousand purses,
and many hundred thousands of Ottoman subjects were lost, together with
the glory of the Sultán, against whom they rebelled on his return to
Islámbol. When Sultán Othmán went to their mosque, the Orta-jáme’, he
was assailed with the most abusive language; and when he held by one
of the windows on the left side of the mehráb, whilst he earnestly
appealed for assistance from the people of Mohammed, an abject wretch,
worse than an infidel, and of the ignominous name of Pehleván, thus
insulted him: ’Othmán Chelebí! you are a fine boy; come along with
us to Yúsuf Sháh’s coffee-house or to our barracks.’ Othmán Khán not
accepting this impudent invitation, the audacious fellow struck the
arm with which the emperor held the window a blow which broke it.
From the mosque they carried him in a cart to the Seven Towers, where
he was barbarously treated, and at last most cruelly put to death by
Pehleván. Whilst his sacred body was exposed upon an old mat, the
Jebbehjí-báshí, Káfir Aghá cut off his right ear, and a Janissary one
of his fingers, for the sake of the ring upon it. The former brought
the ear and the finger to Dávud Páshá, who rewarded the bearer of
such acceptable news with a purse of money. The Jebbehjí-báshí said
to Dávud Páshá: ’My lord, may your name be everlasting in the world,
and may the family of the Dávuds always be in power. For this wish he
was rewarded with the place of ághá of the Janissaries, and actually
entered into a plan to raise his own son, Soleïmán Beg, to the throne
of the Ottomans; and promised the Janissaries that, instead of the
blue cloth of Salonik, they should wear fine scarlet cloth. This story
having circulated throughout the city, it raised the indignation and
excited the greatest grief in the hearts of all true believers and
faithful subjects. A mob of Ajem-oghláns and Janissaries assembled at
the mosque of Sultán Mohammed II., and there killed many thousands of
the learned and worthy divines, and threw their bodies into the wells:
the houses also of many honest men were entirely pillaged. On hearing
of these dreadful events, I endeavoured to alleviate the grief of my
heart, caused by the martyrdom of such a monarch as Sultán Othmán. It
was then that a zeal to show I was deserving of his bread and salt,
took possession of your lálá (tutor) Abáza, and I instantly resolved
upon avenging the innocent blood of Sultán Othmán. Having at that time
been appointed governor of Erzerúm by your uncle Sultán Mustafá, I was
in the habit of offering up my daily prayers in the mosque of the late
Láleh Páshá. I heard the rebellious Janissaries saying, ‘Abáza Láleh,
you go to the kilísíá (church) of your nearest relation Láleh.’ Thus
they dared to call that noble mosque a church! When I went through
the city, they cried out ‘oush! oush!’ as if they were speaking to
barking dogs; but it was intended for me. I pretended, however, to
take no notice of it, and continued to show them many favours. Still,
my emperor, I was insulted in a thousand ways. They brought kabáb
(roast meat) and wine to the diván, and said, ‘Abáza, we are come to
your play-house to make a feast, to dance and sing to your music.’ I
suffered even this profanation of the imperial diván, and provided them
with refreshments. They then began to plunder the houses and shops of
the wealthy, and I have, my emperor, the legal attestations of the
depredations they committed in this way.” Here Abáza handed over to the
Sultán the legal documents. “My emperor,” he continued, “this mutinous
state of the Janissaries did not escape the notice of the Persian
sháh, who taking advantage of it, besieged the fortress of Akhiska. I
immediately resolved to relieve it: but not a single Janissary would
move from the wine tavern, or the buzá-house; and the consequence was,
that the Persians took possession of this noble fortress, which had
been so gloriously taken by Sultán Selím. My beglerbegs being like
myself disgusted with the dastardly conduct of the Janissaries, united
themselves with me by solemn oath to avenge the blood of Sultán Othmán,
and each swore to subdue the Janissaries under him. On an appointed
day I fulfilled my oath, took possession of the interior fortress of
Erzerúm, subdued the Janissaries, and became their master. In the mean
time the begs and vezírs, who had taken the same obligation, deserted
me. From that hour my affairs have every day become worse. This, my
emperor, is a true statement of my conduct. Whatever I have done has
been from a pure zeal, for the best interests of the Sublime Porte.
Your servant Abáza, a poor slave bought for seventy piastres, is not
ambitious to obtain dominion in the world through rebellion.”
Thus did Abáza, without fear, boldly detail all the particulars of his
conduct, in the presence of the emperor and many thousand spectators.
He then kissed the ground, crossed his hands over his breast, bowed
his head, and was silent. The emperor listened to his discourse with
the greatest attention, and when reminded of the melancholy martyrdom
of Sultán Othmán he shed tears of blood, and sighed so deeply, that
all who were present lost their senses. The Sultán proceeded to ask
him: “But after the battle with my lálá Cherkess Mohammed Páshá at
Cæsarea, when I not only pardoned you, but gave you the government of
Erzerúm, why did you kill so many excellent men that were sent with
Díshlen Husain Páshá? why did you make war against my lálá, Khalíl
Páshá? and why did you not give up the castle, and come to rub your
forehead on my stirrup? Abáza replied: “My Sultán! not one of those
generals who were sent against me, knew how to keep their troops
in proper discipline. They plundered wherever they went, like the
notorious rebels, Yázíjí Kalender Oghlí and Sa’íd Arab; they crowded
every day round the tent of their general with some new claims; they
were all a seditious set, to whom I was afraid to trust myself; and
instead of devoting myself to a rebellious multitude, who knew no law,
I thought it much safer to oppose them as open enemies. When, however,
I heard that Lálá Khosrau Páshá was coming from Tokát with an imperial
commission, and my spies unanimously bearing witness to his justice,
and his determined opposition to the villains, I knew that he was a
perfect man, and I was overawed by his power and dignity. He came to
Erzerúm like a wolf against a sheep, opened the trenches, and attacked
the fortress with seven batteries. Night and day I kept my eyes on the
trenches, but never saw a single man leave them to go to plunder the
villages, the camp being abundantly supplied with provisions by the
peasants in the surrounding villages. I saw none of the villages on
fire; but every evening the fátihat (the first chapter of the Korán)
was read in every tent, and the prayers were offered up at the five
appointed hours. Former commanders never maintained any discipline in
their camp; the neighbouring villages were destroyed by fire; and when
after three months they effected an entrance into the trenches, they
fired a few guns and returned to riot in their tents, from which were
heard, night and day, the sound of musical instruments, and the shouts
of Armenian women and boys. Observing this state of affairs, I made
numerous nocturnal excursions, from which I generally returned with
plenty of plunder, and a great number of Janissaries heads with which I
adorned the towers of the castle. As winter came on they deserted their
commander, and returned to their homes. When, however, I saw the just
and upright character of Khosrau Páshá, I said, “Here is a commander
who justly deserves the name!” and I hastened to his camp to offer my
obeisance. Praise be to God, I was not mistaken in my good opinion of
him, for after so long a stay in the midst of an army numerous as the
waves of the sea, I have been conducted in safety to the presence of
my emperor, whose commands I now wait. “Behold what my zeal for your
glory has urged me to do! The sword hangs over my neck: I have come
from Erzerúm as your devoted victim!” Saying this, he knelt down with
his face directed towards the kibla, and began to recite the confession
of faith. When the whole court, the vezírs, the ulemá, the muftí
Yahia, and the grand vezír Khosrau Páshá, perceived that the emperor
was pleased with Abáza’s humble submission, and that his anger had
subsided, they threw themselves at the foot of the throne, beseeching
pardon for Abáza. This intercession had the desired effect: the emperor
not only pardoned Abáza, but appointed him governor of Bosnia. The
vezírs, emírs, and senior officers of the army that had undertaken the
expedition against Abáza, were rewarded with robes of honour. Abáza was
soon after removed from the government of Bosnia, to that of Silistria.
After an unsuccessful expedition against Kamienik he was recalled to
Islámból, where he soon became the most confidential adviser of the
Sultán. One day when the Janissaries were dissatisfied with the Sultán
and would not eat their soup, Abáza said, “Give me leave, my emperor,
and I will make them eat not only their soup, but even the dishes.”
Sultán Murád having given him permission, he appeared in the diván; on
which a murmur was heard from the ranks of the Janissaries, who began
to eat their soup with such avidity as if they would have swallowed
the very dishes: so great was the awe which his appearance and name
excited amongst the Janissaries. When an expedition against Erzerúm was
proposed, a report was spread amongst the Janissaries that Abáza was
kept only to ruin them. “If the emperor wishes to conquer Erzerúm,”
said they, “let him do so with Abáza.” This mutinous spirit of the
Janissaries at last forced the Sultán to submit to them, and to give
up Abáza, who was one morning dressed in a white shirt and delivered
over to the Bostánjí Báshí, by whom he was put to death. His body was
publicly interred near the mosque of Sultán Báyazíd, not far from
the ink-makers’ row in the district of Murád Páshá. Thus he received
according to his actions. May God have mercy upon him!
_A curious Anecdote._
In the year 1056 (1646), when Soleïmán Páshá was governor of Erzerúm,
and I, the humble Evliyá, was with him, Abáza Páshá again made his
appearance on his return from Persia. Soleïmán Páshá immediately
assigned him an allowance, and reported the case to the Sublime Porte.
Abáza began to find out his old acquaintances, and soon became the
chief of a party to whom he related all his remarkable adventures.
According to his account, Sultán Murád being obliged to yield to the
Janissaries, who refused to march to Erzerúm so long as Abáza was
in the camp, took another man, whom he dressed in a white shirt,
and had him executed instead of Abáza, by the Oják Bostánjí-báshí.
Abáza himself was taken in a galley to Gallipolí, whence he sailed
on board an Algerine ship-of-war. He soon afterwards obtained the
command of that ship, and for seven years was a formidable pirate in
the Archipelago. On the very day on which Sultán Murád died, he was
beaten at the Cape of Temenis by a Danish ship, and remained seven
years a prisoner amongst the Danes. He was then sold to the Portuguese,
with whom for three years he sailed about in the Indian ocean, and
touched at the Abyssynian coast, where he lost his ship. He thence
went to India, China, the country of the Calmucks, Khorásán, Balkh,
Bokhárá, Isfahán, and Erzerúm, to the governor of which town he related
the whole of his adventures, in a manner which excited my greatest
astonishment. Soleïmán Páshá’s report having reached the emperor Sultán
Ibrahím, he asked the Oják Bostánjí Báshí (the chief executioner)
whether he recollected having executed Abáza in the time of Sultán
Murád. The executioner replied that he had executed a person in a
white shirt whose name was said to be Abáza, that the usual ablutions
after his death were performed by the imám of the imperial garden, and
that the body was interred at the monument of Murád Páshá. A thousand
strange reports having been raised by this story, a Kapíjí-báshí was
immediately dispatched with a khat-sheríf (imperial warrant); and
on his arrival at Erzerúm, he seized Abáza at the gate of the music
chamber of the lower diván, severed his head from his body, and carried
it to Constantinople. Soleïmán Páshá was removed from Erzerúm, and his
government was given to Mohammed Páshá, the son of Mustafá Páshá, who
was hanged. Derzí Mustafá Aghá came in his stead as Musallim, and he
appointed me the inspector of the charcoal to a caravan proceeding to
Eriván, for which place I set out. Farewell.
Abáza Páshá having been subdued in the year 1038 (1628), the grand
vezír Khosrau Páshá marched with an immense army to plunder the
provinces of Persia, and never even thought of Baghdád. Whilst he
was on his way, and had even resolved upon attacking Isfahán, he
received an imperial order to the following effect: “Shouldst thou
bring the Sháh himself in chains to my imperial stirrup, I should not
be satisfied; if thou considerest thy head necessary to thee, conquer
Baghdád, the ancient seat of the Khalifat, and deliver from the hands
of the despicable Persians, the tombs of No’amán ben Thábet, the great
imám and founder of our sect, and of the Shaikh Abdul Kádir Jílání.”
On account of this imperial command, the trenches of Baghdád were
opened on the 17th of Sefer 1040 (1630); and the siege was continued
for forty days. The winter however having set in, the Ottoman army was
obliged to raise the siege, and to retire to Hella, Mosúl, and Márdín.
In the beginning of spring, whilst Khosrau Páshá was on his march to
Eriván, he received an imperial firmán recalling him to Constantinople,
and Murtezá Páshá was appointed governor of Díárbekr. Khosrau Páshá
fell sick on his arrival at Tokát, and was murdered whilst in bed
by Murtezá Páshá, in the month of Sha’bán 1041 (1631). On the 18th
of Rajab in the same year, Háfiz Páshá was again appointed grand
vezír. In the same month the Janissaries mutinied at Islámból, and
attacked the grand vezír Háfiz Páshá within the imperial gate near the
hospital. He retreated into the hospital, the gate of which he closed,
and thence fled to the imperial garden, took the turban and robes of
ceremony of the Bostánjí-báshí, and appeared before the Sultán, to
whom he stated that some villains had attacked him, but that by urging
his horse against them, he had dispersed them all. Next day, however
the rebellion assumed a more serious aspect; the Janissaries began
by taking Háfiz Páshá from the emperor’s presence, and in order to
avenge the death of Khosrau Páshá, they stabbed him in the cheek with
a dagger, and then tore him into a thousand pieces. In the month of
Rajab 1040 (1630) Rajab Páshá was made grand vezír; and Husain Efendí,
Shaikh-ul-Islám or muftí. Rajab Páshá was a Bosnian by birth, had been
created Bostánjí-báshí with the rank of vezír, and afterwards Kapúdán
Páshá. He took three large English ships in the Mediterranean, and
attacked three hundred Cossack boats in the black sea, and upsetting
the crosses, brought all the boats to Islámbol. When Khalíl Páshá, the
grand vezír, was appointed commander of the expedition against Abáza,
Rajab was Káïm-makám of Constantinople, and Hasan Páshá performed the
duties of Kapúdán Páshá. He built a castle near the mouth of the river
Ouzí (Dneiper), and added a square fort to the castle of Oczakov. He
was also Káïm-makám during the vezírship of Khosrau Páshá, and was the
cause of Háfiz Páshás being killed by the Janissaries. Músá Chelebí,
one of the Sultán’s favourites, was also attacked at his instigation
by the rebels; he was killed and his body thrown out on the At-maidán
in 1041 (1631). Hasan Chelebí, the Aghá of the Janissaries, having
been found concealed in a corner, was put to death by the imperial
executioner. In the beginning of Ramazán the rebels discovered the
place where the defterdár Borák Mustafá Páshá was concealed, killed
him, and hanged him on a tree in the At-maidán. It being evident that
Rajab Páshá was a traitor, having taken the part of the rebels who
killed Músá Chelebí, he was therefore hanged on his entering the diván.
On that day I, the poor Evliya, was present with my father. The office
of grand vezír was given to Tabání Yassí Mohammed Páshá, who had just
returned from Egypt. He was an Albanian by birth, and a dependant of
Mustafá Aghá, the chief eunuch of Sultán Othmán. He left the imperial
harem to go as governor of Egypt, whence he was recalled to receive
the seals, and was at last killed whilst grand vezír, because he had
not hastened to the relief of Eriván, and had been found concerned
in the disturbances of Moldavia and Valachia. He was buried near the
monument of Eyyúb. Bairám Páshá was made grand vezír in his place.
He had been brought up as a Janissary at Constantinople. During the
vezírship of Tabání Yassí Mohammed Páshá, Sultán Murád, following
the custom of his ancestors, went to Adrianople, to enquire into the
state of the provinces, and to receive the renewed treaty of peace
with the emperor of Germany. When Tabání Yassí Mohammed Páshá received
his appointment as commander in the expedition to Eriván, Bairám
Páshá was Káïm-makám. On this occasion the Sultán himself repaired to
Uskudár (Scutari), and began to reign with the wisdom of Solomon. My
father, an old and experienced man, who had been present at the siege
of Siget, received the imperial command to join the army, and I, the
humble Evliya, accompanied him. Besides my father there were several
other old men, who had witnessed the victories of Sultán Soleïmán;
such as Gulábí Aghá, who lived in the Unkapáni (flour-market), and
whose story has been related above in the description of the mosque
of Ayá Sofiá; Abdí Efendí, the inspector of the kitchen, who lived
in the house of Brinjí Zádeh at Zírek Básh; Kozú Alí Aghá; and Isá
Aghá. Aged and respectable men like these were carried in litters, and
were consulted during the march on all important questions. The army
marched from Konia to Kaisería (Cæsarea), and thence to Sívás, where
the feast of the Korbán (sacrifice) was celebrated. Here Mustafá Páshá,
the emperor’s favourite, was promoted to the rank of second vezír, and
called into the diván. The army then continued its march to Erzerúm.
Besides the guns provided by the commander-in-chief, there were forty
large guns dragged by two thousand pairs of buffaloes. The army entered
the castle of Kázmaghán, and halted under the walls of Eriván in the
year 1044 (1634). The trenches were opened the same day on seven sides;
the batteries were raised against the place called Mahánat Báïrí,
and for seven days not a moment’s rest was given either to the camp
or fortress. This was most successful, and filled the hearts of the
faithful army with joy. By the favour of God, the victory was certain:
the khán of Eriván Emírgúneh Oghlí, surrendered by capitulation, and
was appointed as a vezír of two tails to the government of Haleb
(Aleppo). The breaches in the walls were repaired, and Murtezá Páshá
was left in garrison with 40,000 men. Khoaja Kana’án was appointed
commander against Akhiska, which was reduced in the same month; and
the Sultán left Eriván to plunder the Persian provinces. On the sixth
day he entered the beautiful city of Tabríz, where the Tátárs of the
Ottoman army caused terrible havock, making the inhabitants slaves,
and levelling the houses with the ground so that not a stone was left
upon another. The lowest servants of the Ottoman army, such as the
muleteers, camel-drivers, grooms, tent-pitchers, flambeau-bearers, and
water-carriers, became rich as Afrásíáb with the public and private
treasures. Sultán Murád visited the beautiful gardens and koshks of
Tabríz, particularly the garden celebrated by the name of Khíábání. By
his orders the army entered this garden, and in a moment brought to
the ground all its houses and koshks, not leaving a single atom upon
the page of existence; they also cut down all the trees as if they had
been armed with the hatchet of Ferhád or the battle-axe of Moslem. The
beautiful valley was changed into a desert, in which not the smallest
vestige of cultivation could be seen, as if it had remained a barren
wilderness ever since the descent of Adam upon the earth.
From Tabríz the Sultán returned, and laid waste the countries to the
right and left of Azerbáïján, such as Khóí, Manand, Tesú, Barúd,
Dúmbolí, Rúmieh, and after a few days arrived safe and sound at the
castle of Kotúr. This castle, one of the strongest belonging to the
Persians, though fiercely attacked, did not surrender, and as winter
was approaching they abandoned it. Hence the army entered the country
of the Mahmúdí Kurds, where they had a slight fall of snow. They then
passed through Amik, Bárgerí, Arjísh, Adaljuváz, Akhlát, Khántakht,
and lastly Ván. All these fortresses are situated on the borders of
the lake of Ván. Thence the army marched to Tiflís, Kefender, Huzzú,
Míáfarakaïn, Díárbekr, Malátieh, Sívás, Tokát, Amásia, Othmánjik,
Túsieh, Bólí, and on the sixth day reached Izmít (Nicomedia). On the
19th of Rajab 1045 (1635) the illustrious emperor made his entry
into Constantinople with a splendour and magnificence which no tongue
can describe nor pen illustrate. The populace who poured out of the
city to meet the emperor had been dissatisfied with the Káïm-makám
Bairám Páshá, but, gratified by the sight of their emperor, they
became animated by a new spirit. The windows and roofs of the houses
in every direction were crowded with people, who exclaimed, “The
blessing of God be upon thee O conqueror! Welcome, Murád! May thy
victories be fortunate!” In short, they recovered their spirits,
and joy was manifest in every countenance. The Sultán was dressed
in steel armour, and had a threefold aigrette in his turban, stuck
obliquely on one side in the Persian manner: he was mounted on a
Nogháï steed, followed by seven led horses of the Arab breed, decked
out in embroidered trappings set with jewels. Emírgúneh, the khán of
Eriván, Yúsuf Khán, and other Persian kháns walked on foot before
him, whilst the bands with cymbals, flutes, drums, and fifes, played
the airs of Afrásíáb. The emperor looked with dignity on both sides
of him, like a lion who has seized his prey, and saluted the people
as he went on, followed by three thousand pages clad in armour. The
people shouted “God be praised!” as he passed, and threw themselves
on their faces to the ground. The merchants and tradesmen had raised
on both sides of the way pavilions of satin, cloth of gold, velvet,
fine linen, and other rich stuffs, which were afterwards distributed
amongst the Soláks, Peiks, and other servants of the Sultán. The old
Solák báshí told me that his guards alone had carried home silk tents
to the value of 7,000 piastres. During this triumphant procession to
the seráï all the ships at Seraglio-point, at Kizkala’ (Leander’s
tower), and at Topkháneh, fired salutes, so that the sea seemed in a
blaze. The public criers announced that seven days and nights were
to be devoted to festivity and rejoicing. During this festival such
a quantity of rich presents were brought to the Sultán that not only
the treasury but even the koshk-kháneh (garden house) was filled with
them. The next day being Friday, the Sultán repaired to the mosque of
Eyyúb, and was much gratified to see the new buildings as he went along
the harbour, and on his return by the Adrianople gate. Pleased with
the improvements which he saw, he pardoned the Káïm-makám Páshá the
discontent which he had occasioned among the people, and bestowed upon
him a robe of honour. On his arrival at the mosque of the conqueror
he offered up a prayer of two inclinations, and being pleased with
the manner in which the mosque was illuminated, he conferred a second
robe of honour on the Káïm-makám. He then visited the tomb of the
conqueror, the mosque of the princes, and their monument, the mosque
and mausoleum of Sultán Báyazíd, and the mosque and mausoleum of his
own father. Observing the good repair in which these mosques were kept,
he expressed his satisfaction, and returned to the palace. In this
month very unfavourable reports were received from the grand vezír
Tabání Yassí Mohammed Páshá. The Sháh had taken Eriván, and owing to
the severity of the winter it was impossible to send it any relief.
The seals were therefore immediately given to Baïrám Páshá, and an
expedition to Baghdád was resolved upon. All the necessary arrangements
were completed, and the imperial firmáns were issued to summon troops
from every quarter to the number of one hundred thousand men, to be
ready by spring for the imperial expedition. Kapújí-báshís, Khásekís,
and Musáhibs were despatched in every direction with imperial orders,
and an army numerous as the waves of the ocean began to assemble.
_Account of the humble Evliyá’s admission into the imperial harem of
Sultán Murád, and of some pleasant conversation which he enjoyed with
the Emperor, in 1045 (1635)._
It was in this year that I completed, under my tutor Evliyá Efendí,
the study of the Korán, according to the seven various readings by
Shátebí, and commenced a course according to the ten readings. By the
advice of my father, Dervísh Mohammed Aghá, on the sacred night of
Kadr, when several thousand individuals were assembled in the mosque
of Ayá Sofia, I took my place on the seat of the Moazzins, and after
the prayer Teravih, began to repeat from memory the whole of the Korán.
When I had finished the Súra Ena’ám, Guzbegjí Mohammed Aghá and the
Salihdár Melek Ahmed, came up to the seat, and putting on my head,
in the presence of thousands, a tūrban wrought with gold, informed
me that the emperor desired to see me. They then took me by the hand
and led me into the mahfil of the emperor. On beholding the dignified
countenance of Sultán Murád I bowed and kissed the ground. The emperor
received me very graciously, and after the salutations, asked me in
how many hours I could repeat the whole of the Korán. I said, if it
please God, if I proceed at a quick rate I can repeat it in seven
hours, but if I do it moderately, without much variation of the voice,
I can accomplish it in eight hours. The Sultán then said, “Please
God! he may be admitted into the number of my intimate associates in
the room of the deceased Músá.” He then gave me two or three handfuls
of gold, which altogether amounted to 623 pieces. Though I was then
only a youth of twenty-five, I was sufficiently well educated, and my
manners were polished, having been accustomed to associate with vezírs
and muftís, in whose presence I had more than once repeated the As’har
and the Na’t of the sacred volume. Murád left the mosque in the usual
style with flambeaux and lanterns. I mounted a horse, and entered the
imperial seráï by the cypress gate. The emperor next repaired to the
Khás oda, and recommending me to the chief, directed him to invest me
with the kaftán, in the chamber of the Kílárjí báshí. He then retired
to the inner harem. Next morning he surrendered me to the Kílárjí báshí
Safíd Aghá, and a room was assigned to me in the apartments of the
Kílár. The Túrshíjí báshí was appointed my governor (lálá). My masters
were: of writing, the Gógúm báshí; of music, Dervísh Omar; of grammar,
Gejí Mohammed Efendí; and of reading the Korán, my old master Evliyá
Efendí. Khorús Imám was my companion in the reciting of the Korán,
and Táyeh Zádeh Khandán, Ferrokh Oghlí Asaf Beg, Mo’án Oghlí, Gejejí
Soleïmán, and Amber Mustafá were my fellow Mu’azzíns. A great part of
my time was spent in the Meshk-kháneh or gymnasium, near the private
bath, in practising music. One day they invested me with an embroidered
dress, put an amber-scented tuft of artificial hair upon my head, and
wishing me a thousand blessings, told me I had the crown of happiness
on my head. Sometimes also they put on me a fur cap like that worn
by my companions. The Salihdár Melek Ahmed Páshá never lost sight of
me, and as I was related to him on my mother’s side, he made me many
presents. He, the Rúznámehjí Ibrahím Efendí, and the calligrapher Hasan
Páshá, were the means of my obtaining an introduction into the seráï.
On the day I was dressed as above related, with the splendid turban,
two mutes came, and with many curious motions led me into the Khás oda
(inner chamber), to Melek Ahmed Aghá and his predecessor Mustafá. These
greatly encouraged me and taught me several expressions and ceremonies,
which I was to observe in the presence of the emperor. I now found
myself in the Khás oda, and had an opportunity of examining it. It is
a large room with a cupola; in each corner there are raised seats or
thrones; numerous windows and balconies; fountains and water-basins,
and the floor is paved with stone of various colours, like a Chinese
gallery of pictures. The emperor now made his appearance, like the
rising sun, by the door leading to the inner harem. He saluted the
forty pages of the inner chamber and all the Musáhib (associates),
who returned the salutation with prayers for his prosperity. The
emperor having with great dignity seated himself on one of the
thrones, I kissed the ground before it, and trembled all over. The
next moment, however, I complimented him with some verses that most
fortunately came into my mind. He then desired me to read something.
I said, “I am versed in seventy-two sciences, does your majesty wish
to hear something of Persian, Arabic, Romaic, Hebrew, Syriac, Greek,
or Turkish? Something of the different tunes of music, or poetry in
various measures?” The emperor said, “What a boasting fellow this is!
Is he a Revání (a prattling fellow), and is this all mere nonsense, or
is he capable to perform all that he says?” I replied, “If your majesty
will please to grant me permission to speak freely as a Nadím (familiar
companion), I think I shall be able to amuse you.” The emperor asked
what the office of a Nadím was: “A Nadím,” said I, “is a gentleman
who converses in a pleasing manner: but if he is permitted to drink
with the emperor, he is called Nadím náb, or companion of the glass.
Nadím is derived from Monadamat, and by a transposition of letters we
have Mudám, which in Arabic signifies pure wine. If such a Nadím is
permitted to enjoy the company of the emperor, he is called Musáhíb
(intimate companion).” “Bravo! said the Sultán, “he understands his
business and is no Revání.” “Revání indeed!” replied I, looking at the
same time towards Yúsuf Páshá, the late Khán of Reván (Eriván). The
emperor struck his knees with his hand, and burst out in such a fit of
laughter that his face became quite red; then addressing Emírgúneh,
his favourite musician, he said: “What do you think of this devil of a
boy?” Yúsuf Páshá said, “Mark this youth, he will very soon astonish
all Irán and Túrán, for his eyes are constantly dancing.” “Yes,”
said I, “the eyes of Turkish boys dance in order to excite mirth in
strangers.” I alluded to Emírgúneh, who, when he was in a good humour
frequently danced and played. The emperor laughed and said, “The boy
has ready answers,” and being full of good humour, he ordered some
chákír to be brought. Chákír in his metaphorical language signified
wine. He drank a glass, and said, “Evliyá, thou art now initiated into
my secrets; take care not to divulge them. I replied by the following
verses.
“Deep in thy breast be love’s sweet secret hid—
Forbid thy soul to feel its presence there,—
And when death hovers o’er thy dark’ning lid,
Still in that knowledge let no other share!”
I also quoted the saying, “He who keeps silence escapes many
misfortunes;” and added, “my emperor, he who is admitted to your
secrets ought to be a magazine of secrecy.”—“Evliyá,” said the
Sultán, “having spoken so much of science, let us now hear some of
your performances in music.” I enumerated all the different tunes,
and having made many allusions to the taste of Emírgúneh for wine,
the Sultán was so much pleased with my ready wit that he said, “Now,
Evliyá, I shall no more call thee to account, or ask thee any reason
for what thou sayest: I appoint thee a Musáhib;” and he then ordered
me to be dressed in a fur robe. Seeing that it was too long for me, he
said, “Send it to thy father that he may remember me in his prayers;”
and he directed that another should be given to me. He next with his
own hands put on my head a sable-fur kalpak. Before this I had only
a plain Tátár kalpak. He then desired me to sing a wársikí. At one
time my music-master was a Dervísh Omar, a disciple of the famous
Sheikh Gulshaní, with whom he became acquainted in the reign of Sultán
Soleïmán, and with whom he passed seventeen years in Egypt, performing
all manner of menial services, such as valet, groom, cook, &c. One
day Gulshaní, perceiving the worth that was concealed under the garb
of this poor Dervísh, advised him to repair to Turkey, where he was
wanted by Sultán Soleïmán. On his departure Gulshaní gave him his own
carpet, and on this carpet Dervísh Omar had the honour to associate
with all the Sultáns, from Soleïmán to Murád. Having arrived in Turkey
with seventy followers, he was present at the siege of Siget, and
at the death of Soleïmán. From that time he enjoyed the confidence
and patronage of all the Sultáns. He was well skilled in the science
of music, in which he gave me lessons. In obedience to the Sultán’s
orders, I took up a _dáyara_ (tambourine) and kissed the ground before
the Sultán. On looking at the dáyara, he observed that it was set with
jewels, and said, “I make thee a present of this dáyara, but take
care thou dost not go beyond this circle.”[5] I leaped in a sprightly
manner, kissed the foot of the throne, prayed for a blessing on Dervísh
Omar, and said, “If it please God, I shall never be debarred from this
circle of the Ottoman court, for I know my limits too well to overstep
them.
[5] _Dáyara_ is the word here used, which signifies “a circle” as well
as a tambourine.
“It is very necessary for every one to know his bounds,
Whether he be poor, or whether he be rich.”
I then seated myself on my heels as is usual, offered up a short prayer
for assistance from God, and after several symphonies, I exclaimed,
“O thou Sheikh Gulshaní, tutor of my tutor Dervísh Omar Raushaní,
hail!” I now began to sing and dance, turning round in the manner
of the Dervíshes, and accompanying with the dáyara, the following
wársikí (mystic song) composed by Dervísh Omar for the late Músá, whose
situation I had just entered; with a low and plaintive voice I sang:
“I went out to meet my beloved Músá; he tarried and came not.
Perhaps I have missed him in the way; he tarried and came not.”
On hearing this plaintive song, the Sultán took up his pocket
handkerchief, and when I approached him, he turned round and said:
“The boy has brought to life the spirit of Músá Chelebí! Now tell
me the truth instantly; who told thee to sing this song, which I
have forbidden to be sung in my presence, and who taught thee it?” I
replied, “My emperor, may your life be prolonged! My father had two
slaves who learnt the song from the writings of Irmaghán Mohammed
Efendí, who died during the late plague, and from them I learnt it.
I have heard it from no one else, nor did any one tell me to sing it
in the presence of my emperor.” The Sultán said, “The boy is very
ingenious; he quotes the authority of dead men, that he may not
compromise the living.” He then said, “Mayest thou live long,” and
desired me proceed with my performance. I accordingly put my hand on
the dáyara and sang:
“The mouth of my beloved betrays the hidden secret,
When he speaks he utters magic spells;
Should he look in anger, even Rustam would be overcome,
For his eyebrows resemble the bow, and his lashes the arrows.”
I then stood silent, and having kissed the ground before the emperor,
he praised me highly, and gave me several pieces of gold. The emperor
then addressing Emírgúneh, said: “The first verses sung by Evliyá were
composed by myself, on the death of my favourite companion Músá, whom
I had sent on a message to Rajab Páshá, when he was assaulted by the
rebels, who threw his murdered body into the At-maidán. O! Emírgúneh,
hadst thou but known what an amiable and intelligent youth that was!
I have hitherto found no servant like him; and that innocent boy died
a martyr!” “My emperor,” replied Emírgúneh, “have you not opened the
life-veins of those who shed his innocent blood?” “Yes,” said the
Sultán, “it is to avenge the murder of my favourite, and the violent
death of my brother Othmán, that I have made the heads of 307,000
rebels to roll in the dust.” “May God prosper all your undertakings,”
replied Emírgúneh; “the 307,000 heads did not indeed belong to men,
but to so many rebels, who sprung from the ground like mushrooms.
Your armies however, in avenging the blood of their companions, did
so sufficiently in taking the fortress of Eriván out of my hands,
and cutting up the root and branch of the Persian army.” The Sultán,
pleased with this reply, called for wine and drank a glass. In the
evening he ordered me to read a tenth of the Korán; I commenced where
I had left off on the holy night of Kadr at Ayá Sofiá, that is,
at the Súra Aa’ráf, and read two hundred and four verses, divided
into two _mákam_, twenty-four _sha’ba_, and forty-eight _tarkíb_. I
then repeated the names of the Sultáns Ahmed, Othmán, and all their
illustrious ancestors, to whom I transferred any merit I might have
from this reading of the Korán, and concluded with the Fatihat (first
chapter of the Korán). The Sultán then presented me with a fish-bone
belt set with jewels, which he had in his hand; and asked Emírgúneh
whether they read the Korán so well in Persia. Emírgúneh replied
that the Persians cared little to conform their actions to the Korán,
and much less to read it properly. “It is only to the piety of your
majesty, that we are indebted for such reading, which reminds us
of the assemblies of Husain Bhikará.” At this moment the Mu’azzins
began to call to prayers at the head of the staircase, which looks
toward the court-yard of the palace. The emperor ordered me to assist
them; I flew like a peacock to the top of the staircase, and began
to exclaim, “_Hai a’la’-as-saláh!_ _i.e._ Ho! to good works!” Before
the commencement of prayers, I was observed by my good master Evliyá
Efendí, the imperial Imám, who meeting the emperor in the oratory,
outside of the imperial mosque, close to the Khás-oda, thus addressed
him: “My gracious emperor, this boy, the darling of my heart, has not
attended my lectures since the sacred night of Kadr, when you took him
to the Harem. He has already learnt by heart the whole of the Korán,
according to the seven readings; he is thoroughly acquainted with the
Shátabíeh treatise on that subject, and was beginning the study of the
ten different readings; allow him, then, to perfect himself in these
studies, after which he may return to your majesty’s service.” The
emperor, not in the least regarding these requests, said, “Efendí! do
you suppose that our palace is a tavern, or a den of robbers? Three
thousand pages are here devoted night and day to the study of the
sciences, besides attending to the seven general lectures, and the
two which your reverence delivers twice a week. He may attend your
lectures as before; but I cannot leave him to your disposal, for he is
a lively and intelligent youth, and must remain with me as my son. His
father, the chief of the goldsmiths, is my father; but he may come as
often as he pleases to see his son.” Evliyá Efendí seeing there was no
hope of obtaining what he wished, said: “Well, my gracious sovereign,
allow him at least the books that are necessary for his education.”
The Sultán immediately called for pen and ink, directed the treasurer
to be in attendance, and with his own hand he wrote the following
imperial order: “Thou, chief of the treasury, shalt immediately supply
Evliyá with the following works: the Káfiah, the commentary of Jámí,
the Tafsír Kází, the Misbáh, the Díbácheh, the Sahíh Moslem, the
Bokhárí, the Multeka-al-Abhar, the Kadúrí, the Gulistán and Bostán, the
Nisáb-sabiyán, and the Loghat Akhtarí.” The kehiyá or deputy treasurer
immediately brought me these valuable works, which had been written
for the use of sovereigns, and the Sultán presented me with a copy of
the Korán, in the hand-writing of Yákút Musta’samí, which he was in
the habit of reading himself; also a silver inkstand set with jewels,
and a writing-board inlaid with mother-o’-pearl. At the same time he
gave instructions to the Kílárjí-báshí respecting my accommodation.
Thus three times a week I read the Korán with Evliyá Efendí, and also
had lessons in Arabic, Persian, and writing. In this manner it was
but seldom I could attend in the service of the emperor, but whenever
I came into his presence he was always delighted, and treated me so
graciously, that I never failed to shew my wit and pleasantry. I should
never have been tempted to repeat any of my witty sayings, but for the
express commands of the Sultán. Kara Hisárí, the great calligrapher
my writing-master, and many other witnesses are still living, who can
attest that, versed as I then was in every branch of science, I enjoyed
the greatest favour of the Sultán, who liked a joke or a laugh as well
as any plain dervísh.[6] I had frequently the honour of conversing
familiarly with this great monarch, and were I to relate all the
conversation that passed between us I should fill a volume. In short,
Sultán Murád was a man who had the nature of a Dervísh, but he was
brave and intelligent. His fingers were thick, but well proportioned,
and the strongest wrestler could not open his closed fist. He generally
dressed in blue coloured silk, and liked to ride very fast. Neither the
Ottoman nor any other dynasty of Moslem princes ever produced a prince
so athletic, so well-made, so despotic, so much feared by his enemies,
or so dignified as Sultán Murád. Though so cruel and bloodthirsty, he
conversed with the rich and poor without any mediator, made his rounds
in disguise night and day to be informed of the state of the poor, and
to ascertain the price of provisions, for which purpose he frequently
went into cookshops and dined incognito. No monarch, however, was
guilty of so many violent deeds. On the march to Baghdád, when he
left Cæsarea, a wild goat was started in the mountains of Develí Kara
Hisár. The emperor immediately gave it chase, struck it with his spear,
followed it up amongst the rocks, and divided his prey amongst his
vezírs. The whole army was surprised to see him dismount and climb up
the craggy mountain in pursuit of his game. On another occasion I saw
him seize his Salihdárs Melek Ahmed and Músá Aghá, both remarkably
stout men, take them by their belts, lift them over his head, and
fling them one to the right and the other to the left. Ahmed Páshá,
Hasan Páshá the calligrapher, Delí Husain Páshá, and Pehleván Díshlenk
Soleïmán, were all athletic men who were fond of playing and wrestling.
The Sultán frequently stripped himself and wrestled with these men, on
a spot of the seráï called Chemen-sofa. It was I who on such occasions
read the usual prayer of the wrestlers. It is as follows: “Allah!
Allah! For the sake of the Lord of all created beings—Mohammed Mustafá,
for the sake of Mohammed Bokhárá of Sárí Sáltik, for the sake of our
Sheikh Mohammed who laid hold of the garments and the limbs, let there
be a setting-to of hand upon hand, back upon back, and breast upon
breast! And for the love of Alí the Lion of God, grant assistance O
Lord!” After this prayer the Sultán began to wrestle either with Melek
Ahmed or Delí Husain. They met according to the rules of wrestling,
laying hold of each other, and entwining themselves like serpents.
But when the emperor grew angry he knelt down upon one knee, and
endeavouring to master his opponent from beneath, it was difficult to
resist him. He generally succeeded in bringing his antagonist to the
ground. All the early heroes of Islamism, such as Ma’di Karb, Okail
Ben Abú Táleb, Sohail Rúmí, Sa’íd, Kháled Ben Walíd, Asa’d Ben Mokdád,
Haddád, Omar, Alí, Hamza, and Malek, used to wrestle in the presence
of the Prophet, who was himself a great wrestler, and at different
times vanquished his enemies, the cursed Abúlahab and Abújahal. Thus
wrestling became one of the favourite exercises of the Moslems; and Pír
Mahmúd became the patron saint of the art, which was made to consist
of forty arts, seventy rounds, and one hundred and forty tricks, and
with all of which a good wrestler must be thoroughly acquainted.
Wrestlers are forbidden to engage in karakosh, boghma, and jeríd,
because wrestling is an exercise on foot, and not a contest with an
enemy. If in battle an enemy lays hold on another to wrestle, he may
take advantage of the karakosh, boghma, or jeríd. He may even cut off
the head of his adversary. Murád, when a stout young man, was never
satisfied until he brought his antagonist to the ground. One day he
came out covered with perspiration from the hammám (bath) in the
Khás-oda, saluted those present, and said, “Now I have had a bath.”
“May it be to your health,” was the general reply. I said, “My emperor,
you are now clean and comfortable, do not therefore oil yourself for
wrestling to-day, especially as you have already exerted yourself
with others, and your strength must be considerably reduced.” “Have I
no strength left?” said he, “let us see;” upon which he seized me as
an eagle, by my belt, raised me over his head, and whirled me about
as children do a top. I exclaimed, “Do not let me fall, my emperor,
hold me fast!” He said, “Hold fast yourself,” and continued to swing
me round, until I cried out, “For God’s sake, my emperor, cease, for
I am quite giddy.” He then began to laugh, released me, and gave me
forty-eight pieces of gold for the amusement I had afforded him.
Sometimes he would take his two sword-bearers, Melek Ahmed and Músá,
both stout men, and carrying them in his hands would make the circuit
of the Chemen-sofa several times. He was a man who ate much, and indeed
he was a hero surpassing Sám, Zál, Narímán, Afrásíáb and Rustam.
One day he pierced with a jeríd the shield of an Albanian, which was
composed of seven layers of the root of the fig-tree, and sent it to
Cairo, where it is suspended in the díván of Sultán Ghúrí. Hasan the
calligrapher wrote the toghra of the Sultán in gold and purple on
Chinese paper five cubits square. This is also preserved in the díván
of Ghúrí. When I was there, I inscribed underneath it the names of the
four associates of the prophet (Abúbekr, Omar, Othmán and Alí), also in
the manner of a toghra (monogram), imploring the blessing of God upon
them.
[6] A passage is omitted here on account of its grossness.
On another occasion Murád, in the presence of the German and Dutch
ambassadors, pierced some shields composed of ten camel-hides, which
they had brought with them as presents. He returned these shields,
and the spear with which he had pierced them, as presents to the
emperor of Germany. I saw them suspended in the archway of the inner
gate at Vienna. Ten other shields, sent as presents by the emperor of
Germany, he pierced in the same manner, and sent them to Músá Páshá
when governor of Bude, where I saw them suspended. When he was at Halep
(Aleppo) he threw a jeríd from the castle, which passing over the
ditch and a considerable space beyond, fell in the market-place of the
stirrup-makers, where a column inscribed with a chronogram marks the
spot where it fell.
One day while he was exercising himself in the old palace, he saw
a crow on the crescent of the left minareh of Sultán Báyazíd. He
immediately rode to the At-maidán, and throwing his jeríd to the
height of the mosque, struck the crow, which fell dead at his feet.
The At-maidán of the old palace is distant one mile from the minareh
of Sultán Báyazíd. If the jeríd had not hit the raven, but had pursued
its course, it would certainly have fallen in the poultry-market. On
the spot where the crow fell there now stands a white marble column of
the height of a man, with a chronogram by Júrí inscribed with letters
in gold. A similar monument of the extraordinary distance to which a
jeríd was thrown stands in the garden of Beykos, also inscribed with a
chronogram by Júrí.
Sultán Murád was taught the science of archery by Pehleván Hájí
Soleïmán and Sárí Solák. There is still to be seen in the Ok-maidán
near the Tekieh of the archers, a marble column indicating the spot
where an arrow shot by Sultán Murád fell. This shot surpassed that of
all the former Pehleváns excepting Túzkoparán, and left far behind
the aims of Karalandha, Báyazíd Khán, Khattát Sheikh, Demirdilisí and
Meserlí Dúndár. In the gardens of Tokát, Sultán Murád once cut an ass
in two with one stroke of his sword. In the game of the mace (gúrz)
he could wield with the greatest ease a mace weighing two hundred
okkas, and perform all the tricks of the art. And so did he distinguish
himself in the exercises of wrestling and boxing. Our master in these
exercises, Dervísh Omar, on hearing several slang expressions of
the art, such as, “Cut not! strike not! hold not!” used by Sultán
Murád, exclaimed, “Look at that master-butcher!” in reference to his
cruel disposition, which was never satisfied without shedding blood.
The Sultán was pleased with the joke, and smiled at it. He was also
expert in the game of matrak, in which balls are struck with clubs,
and which has no less than one hundred and sixty _band_ or tricks. He
used to strike the ball with such force that it struck the head of
his partner. His master in this game was Toslák Kapúdán, the juggler
of the admiral’s galley, who was an expert marine (levend), and whose
name is recorded in the elegy composed by Júrí Chelebi Sheikh in twelve
languages. This Toslák Kapúdán, though considered one of the most
skilful in this play, did not equal Sultán Murád.
Finally, the emperor was a good poet, equal to Nafa’í and Júrí; and his
diván or collection of odes, consists of three hundred leaves; but it
wants the odes ending in the letters Ta and A’in. These were to have
been supplied by Vahabí Othmán Chelebí, but he died before he could
complete them.
During the winter he regulated his assemblies as follows: On Friday
evening he assembled all the divines, Sheiks, and the readers of the
korán, and with them he disputed till morning on scientific subjects.
Saturday evening was devoted to the singers who sang the Iláhí, the
Na’t, and other spiritual tunes. Sunday evening was appropriated to the
poets and reciters of romances, such as Nafa’í, Júrí, Nadímí, Arzí,
Nathárí, Beyání, Izzetí, &c. On Monday evening he had the dancing
boys, Sárí Chelebí, Chakmak Chelebí, and Semerjí-zádeh; and the
Egyptian musicians Dabágh Oghlí, Parpúr Kúlí, Osmán Kúlí, Názlí Kúlí,
Ahmed Kúlí, and Sheher Oghlání. This assembly sat till daybreak, and
resembled the musical feast of Husain Bhikará. On Tuesday evening he
received the old experienced men who were upwards of seventy years,
and with whom he used to converse in the most familiar manner. On
Wednesdays he gave audience to the pious saints; and on Thursdays
to the Dervíshes. In the mornings he attended to the affairs of the
Moslems. In such a manner did he watch over the Ottoman states, that
not even a bird could fly over them without his knowledge. But were we
to describe all his excellent qualities we should fill another volume.
Praise be to Allah, that my father was the chief of the goldsmiths from
the time of Sultán Soleïmán till that of Sultán Ibrahím; and I was
honoured with the society of so glorious a monarch as Sultán Murád IV.
Previously to his Majesty’s undertaking the expedition to Baghdád I
left the imperial Harem, and was appointed a Sipáhí, with an allowance
of forty aspres per day.
_List of the Kapúdán Páshás during the Reign of Sultán Murád IV._
The first was Rajab Páshá, who, as we have before related, captured
three hundred Cossack boats in the Black Sea, and brought them to
Constantinople. His successor, Khalíl Páshá, an Albanian by birth, took
near the rocks of Flúra in the Mediterranean, a famous ship of the
infidels which was called Kara-jehennem (black-hell), and which had a
large mill within it, and a garden on the quarter-deck.
Hasan Páshá, the son of a Janissary of Tahtáljeh, near Constantinople.
In the year 1035 (1625) he built two castles on the Dneiper. He was
afterwards degraded, and died suddenly at Yenísheher in 1041 (1631).
Vezír Jánpúlád Zádeh Mustafá Páshá, married Fatima the sister of Sultán
Murád, and was made Kapúdán Páshá in 1041. His name spread terror over
the whole of the Mediterranean even as far as the straits of Gibraltar;
he built a castle at Athens; and even before that was finished he was
appointed governor of Rúmeïlí. In this capacity he was ordered to
undertake the expedition against Eriván, and so many troops did he
assemble, that the suburbs of Constantinople were filled with them; and
three months were required to have them passed over the Bosphorus to
Scutari on flat-bottomed boats.
Ja’fer Páshá resigned the office of Bostánjí Báshí for that of Kapúdán
Páshá in 1043 (1633). He spread terror amongst the infidels. That same
year, on the Feast of Victims, he met three English men-of-war in the
Mediterranean, between the castles of Kesendreh and Kolúz. The English
being fire-worshippers, according to the sacred text, “They were burnt
and the men drowned;” they set fire to two of the vessels. The third,
with two hundred guns, was taken before they could set fire to it, and
was brought with immense booty to Sultán Murád.
After Ja’fer Páshá, Delí Husain Páshá was made Kapúdán Páshá, in which
capacity he took the field against Eriván. He was afterwards appointed
governor of Egypt.
His successor was Kara Mustafá Páshá, an Albanian by birth, and
educated a Janissary. During the siege of Baghdád, he was the deputy
of Píáleh at the Ters-kháneh (arsenal), and cruised in the Black Sea
with two hundred ships of the imperial fleet. In this expedition he
encountered two hundred Cossack boats, of which he captured seventy,
with the hetman. The rest made their escape during the night, and
secured themselves, in the reeds and marshes of the river Kúbán.
Píáleh Páshá pursued them, and closed the entrance of the river; but
the infidels carried their boats overland, whilst Píáleh waited for
their appearance in vain. At last he was informed by Khoajeh Kana’án
Páshá, the governor of Oczakov, and by the khán of the Tátárs, of the
scheme of the infidels; upon which he weighed anchor, came round to
the island of Tamán, and shut up the channel by which the Cossacks had
intended making their escape. Being now surrounded on land by Khoajeh
Páshá, and the Tátár Khán, the Cossacks made a camp with their boats
in the mouth of the river, and defended themselves for seven days and
nights. This battle is even now memorable by the name of Adakhún.
Finally, not one of their boats escaped, but they were all carried
in triumph to Constantinople, with the crosses of their flags turned
downwards, and the whole fleet anchored opposite the arsenal. The news
of this victory gave fresh courage to the troops engaged at the siege
of Baghdád.
The other Kapúdán Páshás were, Salihdár Mustafá Páshá, and Síávush
Páshá. The latter was an Abází by birth, and being a man of the
strictest honour, he was disliked by the people of the arsenal, and was
consequently dismissed from office.
_The Muftís and Ulemá during the Reign of Sultán Murád._
Yehiyá, the son of Zekeríá, was Sheikh al Islám when Sultán Murád
ascended the throne; in the year 1034, he was succeeded by Khoajeh
Zádeh Isa’d Efendí, and in 1041 by Husain Efendí, who was slain in the
rebellion and thrown into the sea. Yehiyá was then made Sheikh al Islám
a third time. I was then the first Mu’azzin at the mosque of the eunuch
Mohammed Aghá, when he appointed me his reader of the Na’át, in which
capacity I attended him every Friday.
The chief judges of Constantinople were, Kehiyá Mustafa Efendí;
Bostan-zádeh Efendí, and his brother; Azmí Zádeh Efendí; Sáleh Efendí;
Cheshmí Mahmúd Efendí; Hasan Efendí; and Cheshmí Efendí, a third time.
_Chief Judges of Rúmeïlí._
Abdul-ghaní Mohammed Efendí; Sheríf Mohammed Efendí; Kara Chelebí Zádeh
Efendí; Husain Efendí in the year 1037; Azmí Zádeh Mustafá Efendí 1038;
Hasan Efendí 1039; Bostánjí Zádeh Yehiyá Efendí 1039; Abú Sa’íd Efendí
1039; Husain Efendí, a third time chief judge of Rúmeïli; Cheshmí
Efendí; Husain Efendí, a fourth time judge of Rúmeïlí; Kara Chelebí
Zádeh Mohammed Efendí, a third time 1042; Abdullah Efendí 1042.
_Chief Judges of Anatolia._
Azmí-zádeh Efendí 1032; Sheríf Mohammed Efendí, a second time, and his
son Chelebí Zádeh Abdullah, 1037; Abú Sa’íd Efendí, 1039; Abú Sa’úd
Zádeh Efendí, 1040; Cheshmí Mohammed Efendí, 1041; Ahmed Efendí Zádeh;
Núh Efendí.
_Defterdárs during the Reign of Sultán Murád._
Cheshmí Mohammed Efendí, 1032; Sáleh Efendí; Hedáyet-allah Efendí,
1033; Oshákí Zádeh Efendí, 1035; Abú Isa’d Efendí, 1035; Otlokjí Hasan
Efendí, 1035; Abú Sa’úd Zádeh Efendí, 1036; Abu Sa’íd Efendí; Núh
Efendí, 1039; Rajab Efendí, 1040; Músá Efendí, 1041; Jeví-zádeh Efendí
1042; Makhdúm Husain Efendí 1043; Azíz Efendí Kara Chelebí Zádeh 1043.
_Aghás of the Janissaries during the Reign of Sultán Murád._
Cheshlejí Alí Aghá; Kara Mustafá Aghá; Bairám Aghá; Khosrau Aghá;
Mohammed Kehiyá Aghá; Alí Aghá; Khalíl Aghá; Soleïmán Aghá; Hasan Aghá;
Hasan Khalífeh Aghá; Mustafá Aghá; Kosseh Mohammed Aghá; Mohammed Aghá.
_Sultán Murád’s Expedition against Malta._
When Sultán Murád had returned from Baghdád crowned with victory,
he was obliged to undertake an expedition in person against Malta,
an island in the Mediterranean. The causes which led him to this
determination are as follows. Complaints were made by the Musulmáns in
every direction of the depredations committed by the Maltese Christians
in every port of the Mediterranean, particularly on the African coast.
Trade of every sort was at a stand, and the pilgrims to the holy cities
were molested in their passage. But above all, the Mainotes had become
very troublesome in the Archipelago. These had been subdued in the
time of Sultán Mohammed II., and at the time of this rebellion they
amounted to fifty thousand men. They had about one hundred vessels with
which they plundered the islands, intercepted the ships of merchants
and pilgrims, and every year took thousands of prisoners. Since the
time that the Kapúdán Púlád-zádeh had scoured the coast of Sicily,
Corsica, and Sardinia no imperial fleet had made its appearance in
those quarters, the infidels raised their heads, their audacity knew no
bounds, and they plundered on the shores of the Ottoman empire.
These complaints were at length laid before the Sultán in a report
by Kara Mustafá Páshá. A council was immediately held consisting of
the grand vezír Kara Mustafá Páshá, the Kapudán Síávush Páshá, the
Kehiyá of the arsenal Píáleh, and seventy begs of the sea (captains
of war-ships), and the most experienced officers of the arsenal; the
result of which was that the building of a _báshtirdeh_ (admirals
ship) and of twenty galleys, each eighty cubits long, was immediately
commenced by the express order of the emperor. Two thousand purses (one
million of piastres) were allotted to the Kapúdán Páshá, to the Kehiyá,
and to the inspector of the arsenal. Five docks near the arsenal were
pulled down, and three new ones were built in their stead each as
large as a caravanserai; and in them a báshtirdeh for the emperor, and
two green _máonas_ were constructed in the space of three months. The
máonas had seventy benches and one hundred and forty oars, each of
which was moved by eight men. At the stern and bow of each there was
a large gun, weighing from forty to fifty okkas, besides hundreds of
guns on each side. They were indeed such vessels that even Noah might
have considered himself secure in them. In short, on the return of
spring, two hundred ships of war, consisting of báshtirdehs, galleys,
and others were ready for sea, with arms, men, and provisions three
times the quantity required. The galleys of all the islands of the
Archipelago of Egypt and of the Morea, amounted to five hundred, which
were followed by the same number of transport ships. They had besides
some huge vessels called _Káruváns_ because they made a voyage to
Egypt only once a-year, requiring six months to load and six months
to discharge. Each of these carried fifteen hundred serving men and
two thousand troops. Besides these, there were five hundred smaller
vessels of every description; _viz._ Barja (barges), Kalíún (galleys),
Perk, Porton, Shika, and Kara-mursál which were hired by government.
In short the whole fleet amounted to eleven thousand seven hundred
vessels, which being prepared for sailing, were moored in the harbour
of Constantinople.
_Account of the Death of Sultán Murád._
The _Togh_ (tails) and _Seráperdeh_ (tents) were already raised at
Dávud Páshá preparatory to a new expedition, when the emperor enfeebled
by sickness found it impracticable to set out. According to the Arabic
text: “Every one must perish,” and the Persian verse: “If any person
could remain for ever upon the earth, Mohammed would have remained; if
beauty could secure immortality, Yúsuf (Joseph) would not have died,”
no one is exempt from destiny. And Sultán Murád being obedient to the
call, “Return to thy lord,” bade farewell to this perishable world and
entered on his journey to the everlasting kingdom. The whole of the
Mohammedan nation were thrown into the deepest affliction, and lamented
his loss. Horses hung with black were let loose in the At-Maidán, where
his Majesty was buried close to Sultán Ahmed.
The new emperor, Sultán Ibráhím, gave the seals to Kara Mustafá
Páshá. Kara Hasan Páshá was made Defterdár; Abd-ur-rahím Efendí,
Shaikh-ul-Islám; and in order that the fleet prepared by Sultán Murád
against Malta should not lie useless, it was sent to the Mediterranean,
where a máona was lost, nothing of consequence effected, and the
whole fleet with its troops returned to Islámbol after the autumnal
equinox. One of the máonas was moored off the arsenal and painted black
to represent the mourning for the death of Sultán Murád, an event
which gave the Maltese infidels an opportunity of recommencing their
hostilities. “Man proposes, but God disposes.” I have since heard from
the pearl-shedding lips of my worthy lord, Kara Mustafá, that had God
spared Murád but six months longer, the whole of the infidels would
have been reduced to the capitation tax. The Ragusians came forward as
mediators for the infidels of Malta and Spain, stipulating on the part
of the former to give up the island of Malta, and on the part of the
latter, the Red-apple (Rome). But fate had otherwise decreed.
Ibráhím, the youngest of Sultán Ahmed’s seven sons, ascended the throne
in the year 1049 (1639). He was then twenty-five years old; but not
very intelligent.
_Vezírs of Sultán Ibráhím._
Kara Mustafá Páshá was vezír when Ibráhím came to the throne, and was
confirmed in his office. Fearing he should fall a victim to the rebels,
he fled from the garden of the Seráï to his own palace, and changed his
dress, but he was shot by a bústánjí opposite the palace of Músá Páshá.
He was buried in his own mausoleum at the Pármak-kapú. He was followed
by Juván Kapújí-báshí, who died at the siege of Candia. Sáleh Páshá,
a Bosnian by birth, from the village of Lúbin in Herzegovina, was
put to death by the intrigues of Tezkerehjí Ahmed Páshá. Ahmed Páshá
succeeded him, but he too was intimidated by the rebels, which being
discovered by Mohammed Páshá, he was strangled, his body thrown into
the At-Maidán, and instantly torn to pieces by the rebels. The same day
Pezavenk, and the emperor’s mosáhib, Khoajeh Jenjí, were also torn to
pieces by the permission of the Ulemá.
_The Vezír who rebelled against Sultán Ibráhím._
Várvár Alí Páshá, the governor of Sívás, having refused to give to
Mavrúl for Sultán Ibráhím, his daughter, the wife of Ibshír Páshá, on
the ground that such a demand was contrary to law, he was dismissed
from his office; after which he placed himself at the head of a party
of troops to maintain his cause against the order issued for his death.
Kopreilí Mohammed Páshá took the field against him; but he vanquished
Kopreilí, and on his arrival at Cherkesh, he was assailed and put to
death by Ibshír Páshá, on whose account he had rebelled.
Ibráhím built several koshks in the New Seráï, on which many
chronograms were composed.
_Conquests, &c. during the reign of Sultán Ibráhím_.
Nasúh Páshá Zádeh was defeated in the plains of Scutari by Kara
Mustafá Páshá. The Cossacks became masters of Azov, the khán of the
Tatars having been tardy in affording it the necessary succours; in
consequence of which, seven hundred vessels were sent to besiege
Azov. The siege continued two months, during which time the Moslems
reduced the walls of the fortress to dust; but the infidels held out,
by subterraneous trenches, a month longer, when, on account of the
approach of winter, the brave army of Moslems was obliged to return
without victory. In the following year Juván Kapújí Báshí equipped
three hundred ships, and filling them with Moslem warriors, renewed
the siege of Azov. The Cossacks, being much alarmed, left the castle
without the least attempt to defend it; and hence the well-known
proverb, “Husain Páshá gave battle, but Mohammed Páshá conquered
without battle.” Mohammed Páshá kept the whole army of Moldavia,
Valachia, Circassia, and the Ottoman troops, in order to rebuild the
fortress, which was effected in the space of seven months. I, the
humble Evliyá, saw it in the fourth campaign when I remained in the
Crimea, and the Tátár Khán wintered with his army in Azov. The grand
vezír at the same time returned with the imperial fleet to the Sublime
Porte.
The second conquest of Sultán Ibráhím is that of Valachia and Moldavia
by the khán of the Tátárs. Mátí Voivode, the prince of Valachia, and
Lipúl, the prince of Moldavia, having reigned twenty years and acquired
the wealth of Kárún (Crœsus), they cherished a deadly enmity against
each other. Lipúl gave one of his daughters in marriage to the Hettman
of the Cossacks, Prince Khmelentski, who assisted him with 20,000
Cossacks; whilst Mátí Voivode collected an army of 100,000 men at
Bucharest. The accounts of this quarrel having reached Constantinople,
the troops of Rúmeilí and of the Tátár Khán were ordered out to prevent
their coming to battle. The armies of the two infidels, however, met at
Fokshán, on the frontiers of Moldavia and Valachia. Lipúl was beaten,
and upwards of 70,000 men were killed on both sides. The Ottoman army
and the Tátár troops availed themselves of this opportunity to make
numerous inroads into the countries of Moldavia and Valachia, whence
they carried off more than 100,000 prisoners, besides many thousands
of cattle. They, moreover, wasted the country, reduced the towns to
ruins, and carried the Voivode Lipúl to Constantinople, where he was
imprisoned in the Seven Towers. The Voivode of Valachia was pardoned
for the sum of two thousand purses (a million of piastres), and
confirmed in his principality. Heaven be praised that I was in the
Tátár army at the time of this splendid victory; and after sharing
plentifully in the plunder, returned to the Crimea.
The third conquest is that of Canea in the island of Candia, by
Salihdár Yúsuf Páshá. This glorious victory must be ascribed to the
piety of Sultán Ahmed Khán, who prayed that he might obtain that island
from the Venetians, with the view of appropriating its revenues to the
endowment of two mosques. Another cause, however, of the conquest was,
that a large caravella, carrying 3,000 pilgrims, with the late chief
of the eunuchs Sunbul Aghá, to Egypt, was attacked off Degirmenlik by
six Maltese vessels. After a fierce battle of two days, in which Sunbul
Aghá, and the master of the caravella were killed, the Maltese became
masters of it, and carried it to Canea in Candia, where they anchored;
although this was contrary to the treaty entered into by Khair-ud-dín
Páshá, according to which the infidels were not allowed to shelter in
their harbour any vessels taken by the enemies of the Ottoman empire.
The Venetians however favoured the Maltese, and even allowed all the
horses and property of the deceased chief of the eunuchs to be sold
at Canea. Sultán Ibráhím, displeased with this proceeding, feigned an
expedition against Malta, and appointed Salihdár Yúsuf Páshá to the
command of seven hundred ships. These first sailed as far as Navarino,
where they took in water, left twenty of the slowest sailing vessels
behind, filled the others with troops, and sailed directly for the
castle of San Todors on Candia, which immediately surrendered. They
then laid siege to Canea, which was the sixth conquest, and shall be
described shortly. Thank God! I was present at this sixth conquest,
being on board the frigate of Dúrák-beg, who plundered the islands
of Cerigo and Cerigotto. Yúsuf Páshá, the conqueror of Canea, having
returned to Constantinople, as a reward for his services, was killed at
the instigation of Jinjí Khoájeh.
The fourth victory was that over Várvár by Ibshír Páshá the traitor.
Várvár Alí preferred losing his place to giving up his daughter, the
wife of Ibshír Páshá, to Sultán Ibráhím. The infamous traitor Ibshír
joined his father-in-law at Tokát, and persuading him that he would
accompany him to Constantinople, there to seek redress for the outrage
committed on their family, lulled him into a sleep of security; and on
arriving at a place called Cherkess, attacked him suddenly, sent his
head to Constantinople, and as a reward, received the government of
Síwás.
_Defeat of Tekelí Mustafá Pashá_.
The Venetians having ravaged the native country of Yúsuf Páshá, the
conqueror of Canea, who was a Croatian by birth, and having brought
over to their interests the Uskoks, the inhabitants of those countries,
Tekelí Páshá was nominated commander, and besieged the castle of
Sebenico in the Adriatic sea for forty days. On the fortieth day they
were driven from the trenches by a dreadful storm, after which they
assembled in the plain of Vanul near Sebenico. The next morning they
found themselves surrounded by many thousands of banners bearing the
cross, and a bloody engagement ensued, in which 22,000 Moslems were
slain, 18,000 made prisoners, and the whole camp fell into the hands
of the infidels. I, the humble Evliyá, was present at this unfortunate
battle, being in one of the regiments of Janissaries; and in order to
save myself, I fled on horseback towards the mountains of Ghulámúj,
where I left my horse, entered a thick forest, and remained concealed
seven days and nights, living upon roots and herbs. The infidels then
advanced to Kilisa, where they pitched the Ottoman tents, and the
commander-in-chief even put on the turban of Tekelí Mustafá Páshá. The
garrison, deceived by this stratagem, came out without fear to meet the
diván, whilst the infidels rushed in, and thus became masters of that
strong hold. Such misfortunes never befel the Ottoman empire as those
which followed the defeat at Sebenico. The ships with pilgrims were
captured by the Venetians, as was also the imperial fleet on its annual
cruise in the Mediterranean; and the whole were carried to Venice.
_Character of Sultán Ibráhím._