EVENTS of the Year 1003 H.

The conquest of Yanuk.

The siege of Yanuk, at the commencement of this year, 1003 of the Hijrah, had continued a month. By the batterings of the cannon and the springing of mines, both the outside and inside of Yanuk were completely damaged. On the 17th of Moharrem (the first month of the year), and after an immense quantity of earth had been thrown into the fosse, and when a breach had been effected in the walls or ramparts, a general assault was announced. This news fearfully alarmed the besieged. They considered the defeat of the archduke’s army, and thought of the vast numbers that had already perished in the siege. Their fears increased; their condition, they saw, was perilous. To try to escape by means of planks would be both difficult and dangerous. Their courage altogether failed them; and many, for fear of the cannons of the Osmánlís, hid themselves within the inner works in ditches. In short, all resistance ceased.

Towards evening, two thousand of the most celebrated of these hateful infidels came forth and importuned the commander-in-chief to spare their lives. Their request was granted. Next morning their commander, the malignant count, came out with ten thousand men, all covered with steel, and said; “This German army, who have crept into holes in the earth, have been influenced by fear more than any thing else. Otherwise,” continued he, “so many thousands of muskets ought to have been adequate to prevent you from even looking at the place.” Thus saying, he wept and fell down dead before the conquerors. The remains of this royal count were afterwards put into a tomb and covered over with stone, when several rounds were fired over it. The rest of the prisoners were all shipped off in boats to their own country, and Senja Osmán Páshá and two thousand soldiers were appointed to garrison Yanuk for three years, at a stipulated rate of pay. A thousand Janissaries from Wáj, three hundred cannoneers, and a thousand armourers were also added to the above number; and every thing else necessary for defence was fully attended to.

After the defeat of the archduke, Ghází Gheráí Khán marched against the fortress of Papa. The infidels on the approach of the Tátárs fled, and left the place for them to take possession of it.

Komran laid siege to.

Information from Komran apprised the commander-in-chief that, in the event of Yanuk being taken, Komran would yield without resistance. This turned out, however, to be a false report; for when Yanuk did fall, they manifested no disposition to do as they had said.

The weather was awfully cold, and the Serdár determined that if he should be obliged to lay siege to it, it should not be said that it was taken at an easy rate. He did lay siege to it; but his troops, from what they had endured at the taking of Yanuk, were a good deal dispirited. The enemy made several sorties, went as far as the Moslem trenches, and slew a considerable number of the most heroic soldiers of the Serdár, who now began to be convinced of the difficulty of his undertaking, and resolved, as the day of Kásim was near at hand, to relinquish his object for the present. Accordingly on the 7th of Sefer, after having transported his provisions and heavy baggage to some of the nearest fortresses belonging to the Osmánlís, he raised the siege and returned to Buda.

It is related in the histories of Hasan Beg Zádeh, Alí, and Abdulkádír, secretary to the ordnance, that the governor of Komran cried out from the battlement, “Send us Hasan Páshá, Beglerbeg of Romeili, and we shall deliver up the fortress.” The son of the grand vezír, however, paid no regard to him, and merely remarked, “Let him fire his cannons if he will;” but the Janissaries on his saying this immediately relinquished their trenches and retired. Kátib Chelebí2 in his Fezlikeh denies this story altogether, and declares it to be a foul calumny invented by men who had been neither members of the diván of that day, nor present where the event is said to have taken place.

On the 5th of Sefer, two days before the siege was raised, permission was granted to Ghází Gheráí Khán to return home with his Tátár army, first giving him the robe of honour which in the spring of that year had been sent to him, and showing him the honours due to his rank. He left, however, one of his mirzás with a thousand Tátárs in winter quarters in the vicinity of Alba Julia, or Weissenburg in Siebenbürgen.

The grand vezír himself made his way to Buda, and after the lapse of a week he appointed his son, Mohammed Páshá, to remain in Buda with the Janissaries and the army of Romeili. Lála Mohammed Páshá was sent with the army of Anatolia into winter quarters in Weissenburg. The Beglerbeg of Bosnia was sent with his troops to Usk. The troops of Sivás, of Diárbeker, of Werka, of Haleb, and of Shám, were allowed to return to their respective homes. The artillery and other stores were all deposited in Buda, and after distribution of provision, &c. had been made to the troops, the grand vezír returned to Belgrade.

Before leaving Buda, however, he sent off Rezván Aghá to carry tidings to Constantinople of the fall of Yanuk, which he reached after fourteen days’ travelling. The news of the fall of Yanuk was the cause of great rejoicings in the metropolis, which were demonstrated by the roar of cannon and the firing of musketry. To the Serdár and to the Khán a robe of honour, a sword, and richly ornamented plumes, accompanied by royal letters, were sent to each of these personages; also robes of honour for each of the Beglerbegs and other dignitaries were sent off at the same time.

Concerning the bad management of the Commander-in-chief; his error and failure in some other matters.

There is no evidence from the records of the intendant of the finances what was the actual number of the troops employed in the war in Hungary; he merely states that thirty thousand household troops were sent thither. The army of Romeili was immense. After the death of Soleimán Khán, and before the war commenced in Hungary, the people thirsted for spoil. An army equal to that of Romeili, but destitute of the means of subsistence, was collected in that quarter. A swift, active body of troops, competent for every sort of depredation, and equal to a whole province in number, assembled. The Tátárs alone amounted to more than forty thousand. Such was the vast army the commander-in-chief had under his command: such also was their fitness for contending with the enemy, if properly and wisely directed.

When, however, the pensioned Janissaries entered their trenches, the rest needlessly wasted their time in idleness: when the Khán and other chiefs proposed to commit depredations in the enemy’s territories, they were checked by being asked what advantage would accrue by treading down one province? and yet it is a certain fact, that no power whatever could have stopped the army, especially after the victory gained at Yanuk, from reaching Vienna, had they been properly commanded. When a deputation came from the country about Buda, begging protection against rapine and plunder, they were told, that unless one province fell another could not rise. To this very evident defect and mismanagement in the government of the commander-in-chief is to be attributed chiefly every misfortune which happened to the Moslems. The peasants were made slaves, and villages were ruined. Some of the most powerful of these peasants were roused to seek revenge: five or six hundred of them seized on a palanka, and refused giving it up so long as one of them remained alive. When their villages and hamlets were robbed and plundered, they set fire to them and left them. The mills near Belgrade were taxed. No apology was offered to the Waivodas of Moldavia and Valachia for the heavy injuries done to them, but they were still more oppressed; and when they sent their usual presents they were rejected with disdain, and the bearers of them threatened with death; and this wicked and unreasonable conduct awakened the spirit of rebellion and revolt which afterwards manifested itself in these two provinces, as we shall see.

The Waivoda of Moldavia rebels.

At the time the war broke out in Hungary the Emperor of Austria sent letters to all the Christian chiefs, and even to the Pope, to come and aid him in attacking the followers of Mohammed. The Transylvanians, Valachians, and Moldavians entered with one consent into this confederacy, and commenced hostilities by making inroads on the Mohammedan population dwelling on the banks of the Danube. At this time the Waivoda of Moldavia was one who had been raised to that dignity by Sinán Páshá, but who, when Ferhád was deposed, was also deposed. His office was conferred on a young Moldavian prince who had been educated at Sinán’s expense, and who it was supposed had embraced Mohammedanism. When this young man went to take possession of his new government he was accompanied, according to custom, by a kapújí báshí, whilst a messenger was sent forward to announce his approach. Notwithstanding all this, however, his predecessor inspired him with such terror, that he found himself necessitated to apply for aid to the grand vezír, his patron. This aid was accordingly granted. One Mustafa Páshá, who had been governor of Merœsh, in Asia, was appointed to conduct a body of troops to his assistance: and some military ághás, of whom the grand vezír wished to get rid, were appointed to join this expedition, with two thousand Janissaries also. When this expedition reached the Danube they found it completely frozen, and therefore halted at Rusjuk in order to transport their field-pieces and heavy baggage to Yerkok on the opposite side. Whilst thus employed, and suspecting no danger, they were suddenly fallen upon by an army of infidels, headed by the deposed Waivoda, who slew their leader, a great number of his men, and carried off a number of others prisoners. From this time the rebellion in Moldavia increased day after day.

Concerning the insurrection occasioned by Michael, Waivoda of Valachia.

As the country of Valachia abounded with sheep, cattle, honey, and salt, the merchants and rich men of Constantinople were in the habit of advancing sums of money to every new waivoda on the condition of collecting from the peasantry articles of the above description in return. This practice occasioned frequently great contention. It happened sometimes, when the waivodas did not fulfil their engagements, that those who had advanced them money in the way above described, went and abused and harassed the begs, and created much disturbance. Michael, mentioned at the head of this article, was one of these waivodas who failed to fulfil his promises, and who was therefore one day visited by more than four thousand of this sort of creditors, chiefly Janissaries and principal servants of great men, who profited by this rapacity. They assaulted the waivoda in his own palace, seized upon every thing which fell into their hands, and beat and abused as many of his domestics as chanced to come in their way. This circumstance of violence and mode of assault completely wrought on the mind of the hateful infidel, and led him to the following method of settling with his creditors. He called them together, and by way of giving them his advice, at the same time appearing very polite, said: “If you kill me, you will of course lose all the property that is due to you: that is evident. Come, then, follow my advice, and go along with persons duly appointed into the province, collect what property you can, and pay yourselves out of it.” Manifesting for some time, however, some degree of hesitation and unwillingness, they at last agreed; but it turned out that the quantity they had collected was not sufficient to liquidate the whole of his debt, and they therefore pressed him to furnish the remainder. “Let the cazí of Yerkok,” said they, “be called, and let him examine the accounts. If he is unwell, his deputy, Alí Ján Effendí, may come in his stead;” for it was customary when any law-suit happened between any of the Mussulmans living in Valachia, that an appeal was made to the cazí of the above place. The cazí, or rather his deputy, Alí Ján, arrived and decided in favour of the appellants, whose receipts amounted to sixty thousand dollars. The contention was long, and a thousand obstacles presented themselves in settling this affair; but at last the sum of the debt was reduced to six thousand akchas.

The above Alí Ján relates the following story about himself: “On retiring from the tribunal, and when I was outside of the city,” he says, “I was met by an old acquaintance, an infidel, who accosted me thus: ‘Alí Ján, you have been my friend for twenty years: do not let the evening overtake you, nor remain at Yerkok; but hasten as fast as you are able to Rusjuk, for all hope of accommodation is at an end,’ and immediately went away.” The deputy, perceiving some strange commotion and troops hastening towards the city, mounted his waggon, and made the best of his way to Yerkok; but had scarcely time to give the cazí an account of the affair in which he had been employed, before these raggamuffian soldiery murdered every one of the Waivoda’s creditors and every Mussulman in the place, and thence marched to Yerkok, which they also attacked. “Seeing no alternative left me but either to fall into the hands of these infidels, or make my escape,” says Alí Ján in continuation of his story, “and being a good swimmer, I immediately swam across the Danube. Another person swam across at the same time, and we were the only persons of the inhabitants of Yerkok, amounting to four thousand men, women, and children, that escaped being either murdered or made prisoners. The city they afterwards burned to the ground.”

These events, now recorded, took place in Jemadi 1. of 1002. Those Musselmans that lived in Moldavia removed to Kili, to Ak-kermán, or to Korsú, as they found most convenient. Some of the people of Rusjuk who were present, and saw when these movements took place, sent an account of the whole state of matters to the court of Constantinople, but the Rusjukians themselves afterwards removed and dispersed themselves among the Balkan mountains.

It being the winter season when these accounts reached the metropolis, the operations of war were deferred till the spring of the year.

Death of Sultán Murád III.

In Jemadi I. of 1003 of the Hijrah, the constitution of the deceased emperor, now removed from this vain world to the distant light of God, became so shattered and altered, as to receive no benefit whatever from the skill and penetration of the medical faculty.

At the commencement of his disease, the grand vezír, Sinán Páshá went in to see him into the palace at the very time when the singers or chanters, and the females of the palace, were all collected in the royal apartment; and though it was an exceedingly rare thing to read or chant verses on such an occasion, yet, contrary to usual custom, the Emperor ordered the following distich to be chanted:

At the time the Emperor departed this life, two vessels from Egypt arrived before the royal fortress, and, according to ancient custom, commenced firing their guns in token of rejoicing. But such was the tremendous effect once and again which the concussion of the air, put in motion by the explosions, had upon the mirrors in the apartment next to the royal saloon, that they fell down from their places and were shattered to pieces. When these mariners, however, were made aware of what had taken place, and perceived the emblems of grief and affliction, their joy was turned into sorrow, and tears began to trickle down on their beards.

On the night of the 5th of Jemadi II., the remains of the Emperor were carried from the bed of state to the table or board on which the dead bodies are washed, and were afterwards consigned to a coffin and put into a vault.

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

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

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

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

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

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

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

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

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

Vezírs contemporary with Sultán Murád Khán.

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

Learned Men contemporary with Sultán Murád Khán.

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

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

Reverend Doctors contemporary with Murád Khán.

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

Facts relative to the new Emperor Sultán Mohammed Khán III.

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

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

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

The Premiership conferred on Ferhád Páshá.

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

Insurrection of the Valachians and Moldavians.

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

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

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

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

The accursed Michael, already too often mentioned, having killed Mustafa Páshá, the Beglerbeg of Merœsh, went every where exciting insubordination and insurrection, and plundering and murdering where he could. With four thousand of his raggamuffin army he penetrated into Silistria, but was so firmly and effectually opposed by Mustafa Beg, the governor, that only about one hundred of the four thousand vagrants escaped the edge of the sword. Thus ample vengeance was taken on them.

Ferhád Páshá makes preparations for war.

After the above-mentioned Yerkok was destroyed, letters reached the Sublime Porte which imported that Michael was marching at the head of one hundred thousand men, collected from the neighbouring princes, and committing devastation and plunder in the villages on the banks of the Danube and on the shores of the Black Sea; thus exercising violence and cruelty on the servants of God. When this disastrous account reached the royal ear, the grand vezír, Ferhád Páshá, who was also commander-in-chief, was ordered to make preparations for war against the insurgents by the time the spring season arrived. Letters were sent to those chiefs on the borders who had maintained their integrity to join the troops of war at a certain place; orders were issued to prepare bridges and other apparatus necessary for crossing the Danube at Rusjuk, opposite Yerkok; and an earnest request was sent to the chiefs of Silistria, Nicopolis, and Widin, to furnish a sufficient number of artificers for accomplishing this design. Until the arrival of the grand vezír the office of commander-in-chief was conferred on Lála Mohammed Páshá, Beglerbeg of Anatolia, who went to Widin. Mohammed Páshá, Beglerbeg of Romeili, son of Sinán Páshá, lately in the premiership, gave up his office of commandant in Buda to vezír Hasan Páshá, who had been at Widin and returned to Belgrade.

The Spáhís raise a tumult.

On the 12th of Shabán, as Ferhád was leaving the diván, and intending to return to his own palace, he was met by ten thousand of the troops, who were waiting for him at the gate of the diván. These complained of not having been duly paid for three years’ services performed in garrisoning the fortress of Ganjé, and demanded payment. The grand vezír told them in return that their wages would be paid them from the treasury of Tabríz and Ganjé. “Why,” said he, “do you break the law by raising a tumult? Do you not know that disobedience to the supreme authority involves in it the guilt of infidelity?” Thus saying, he dismissed them. They, however, began to speak publicly of their grievances, and sounded abroad that they were oppressed, and in fact effected a tumult in the city. Next day Ferhád’s embarrassments were increased, for the whole of the Spáhís, and some of the Salihdárs, sycophants of Sinán Páshá, who united with them, came in a tumultuous manner to the door of the diván, declared that until Ferhád Páshá’s head was cut off they would accept no wages, and stoned such of their companions as ventured to ask them. The ághás endeavoured by kind advice to soothe them, but without any beneficial effect. The chávush báshí and the deputy of the household troops tried what they could do in appeasing them, but were rewarded with a shower of stones, and of course were obliged to seek shelter. The tumult increased in noise and numbers. The insurgents were then told that the pay of the men of Ganjé would be forthwith advanced, and that all their wishes, whatever they might be, would be complied with. These promises also made no impression. The insurgents continued obstinate and determined, and threatened they would permit no member of the diván to stir out of the council alive before the head of Ferhád was given to them, and became more and more turbulent and vociferous.

When the emperor was made aware of these scenes of insubordination and turbulence, he sent two military judges to exhort them to return to their duty. These two prelates were the poet Bákí Effendí and Abúlsa’úd, a principal effendí; but their exhortation to the mutineers had no better result than the former. The mutineers stamped with their feet on the ground, and again vociferated “The head of Ferhád!” Ferhád was now induced to wait on his majesty and tell him how he had acted, and how he had spoken to the instigators of the riots about their want of subordination, which conduct manifested, he observed, their utter want of religion. “Lála Mohammed Páshá and other vezírs were present when I spoke to them,” said the grand vezír, “and I am sure nothing of all that I said ought to have offended them. I am only one of your slaves, and though I should be removed out of the world, that will not reduce the number of your majesty’s councillors. To comply with their demands will only have the effect of increasing their rebellious spirit and open a door for making similar demands in future, which will not be so easily resisted if their present one be complied with. At the present moment, when neither exhortation nor threatening can make any impression on them, it will be most advisable that your majesty authorise the ághá of the Janissaries to bring out a considerable number of his troops and station them below the arsenal, and order the most powerful of the Bostánjís to be in a state of readiness at the Tímúr gate. If, therefore, the vezírs be molested when they retire from the diván, these troops will immediately, on the first signal, advance and chastise the insurgents for their temerity.” The emperor approved of this advice, and promised to act accordingly. He desired Ferhád to remain with him, and that he would again send his vezírs to try to pacify them. “If they succeed, well; if not, then your method will be adverted to,” said he to his grand vezír, and ordered them to make the endeavour. The vezírs, however, no sooner showed themselves, than the audacious multitude commenced pelting them with stones as formerly. At this moment the Janissaries and Bostánjís were let loose upon the mutinous Spáhís, and dispersed them in all directions: not any two of them remained together, so completely were they awed and terrified.

In this tumult the brother-in-law of Khalíl Páshá had his head hurt, and Lála Mohammed Páshá his arms, by stones which were hurled at them. Both of them were carried into the diván in a wounded condition by the ághá of the Janissaries, who related to the members of the council how matters stood, after which they all dismissed: Ferhád mounted his horse and rode away to his own palace.

The grand vezír, reflecting on the disgrace done to him by the friends and sycophants of his enemies, Khoja Sinán Páshá and his son Jaghala, sought redress from the emperor. His importunity was not in vain, for a royal decree ordered Sinán Páshá to repair to Mulghera, where he had been before, and Jaghala Zádeh Sinán Páshá was ordered to Karahissar. Síávush Páshá, being also involved in raising the tumult we have described, was ordered to Iconium. Others who had taken a share in it were similarly punished.

After peace and quietness were restored the emperor next day ordered 100,000 dollars to be distributed among the Janissary troops, and ten of their chiefs were presented with robes of honour.

Ferhád Páshá prepares to set out for Valachia.

All the preparations for the war having been properly attended to, and all in a state of readiness, the grand vezír, Ferhád Páshá, on the 17th of Shabán, marched at the head of his army from the imperial city, and halted at Dávud Páshá. The second vezír, Ibrahím Páshá, was made káímakám, or vice-governor of Constantinople. The chief ághá of the Janissaries remained at home according to custom, but the commander or ághá of the first legion of the Janissaries, with ten thousand Janissaries, accompanied the expedition to Valachia. Ten galleys were ordered up the Danube with cannon and other military stores as far as Rusjuk; but Ibrahím Páshá, the káímakám, in consequence of some secret enmity towards Ferhád, hindered as much as he could, and under various pretences, the dispatch of these and similar other articles necessary for the war, though he made it appear that he was every way active.

When Ferhád was on his way to the scene of action he wrote a very earnest letter to his majesty, requesting an augmentation of troops. “The enemy,” said he in his letter, “are at Bekrish, and we have advanced near to Rusjuk, on our frontiers. The troops under my command are too few, and they are also much weakened by the fatigues of the long journey and other privations incident to long marching. The number of the enemy is too great for us at present to take vengeance, and we must, before venturing to attack them, be made better acquainted with their actual force, and be put in circumstances to secure success.” These sentiments of Ferhád were more than once expressed. Ibrahím Páshá, on the contrary, represented to his majesty that the army under Ferhád was on the point of deserting him; that they were unwilling to act under him; that what at one time had appeared hopeful had vanished; in short, that the whole of the army would rather perish by the sword than choose to continue under his banner. The mufti, Bostán Zádeh, joined in the fraud; and Bákí Effendí from among the military judges, and Jeráh Mohammed Páshá, Hasan Páshá, and Jaghala Zádeh, from among the vezírs, were carried away by this deceit and dissimulation. “It is not,” said the deceitful káímakám, “that I wish an investigation to be made in the case of Ferhád that I speak as I do, neither is it that I wish to be made grand vezír; nor is it the chief command of the army I seek. No: it is a duty I owe to religion, to the emperor, and to the empire, that forces me to express myself.” These sentiments, apparently good, were uttered with the view of affecting Sinán Páshá, the late prime minister, who was so well pleased with them that he was induced to distribute some thousands of gold among those who were present and heard this discourse. Ibrahím’s words soon found their way to the ear of his royal master, who was so much affected by them that he determined on deposing Ferhád Páshá.

Continuation of Ferhád’s affairs.

On the 21st of Shabán Ferhád Páshá marched from Dávud Páshá, and on reaching Chorlí he raised about a thousand sharp-shooters, and gave the command of this body to one Hasan, a Spáhí. The stages by which the army was to march were all written down, but the troops were to halt every day at mid-day and take rest.

About the 5th of Ramazán, the government of Moldavia was conferred on Ja’fer Páshá, who had been, formerly, Beglerbeg of Shirván, and that of Valachia, on Satúrjí Mohammed Páshá. The office of treasurer was conferred on Mohammed Beg of Yení Sheher. Twelve thousand men from these two provinces were ordered to be taken into pay.

Ferhád arrives on the Banks of the Danube.

The grand vezír, Ferhád Páshá, reached Rusjuk towards the end of Shevál, and immediately commenced preparations for erecting a bridge across the Danube. Artificers, brought from Nicopolis, were set to the work. From some prisoners who had been brought to the commander-in-chief he learned that the wicked and mischievous Michael had received a reinforcement, from Transylvania and Hungary, of about 70,000 troops, and that he was posted at Bekrish. About the commencement of Dhu’l Kadah, the Beglerbeg of Romeili, Hasan Páshá, joined the royal camp with four thousand troops, and brought along with him five hundred Valachian and Hungarian prisoners. The grand vezír and commander-in-chief, Ferhád Páshá, sat under a canopy supported by eight pillars, and superintended the erections which were carried on. The whole might have been completed in five or six days had it not been found necessary to extend the bridge to an island in the river, opposite Yerkok. To accomplish this object, the Sanjak chiefs were ordered to cut down trees suitable for the purpose, and to transport them to the spot where they were needed. Whilst these erections were going forward, arrangements were also made to pay four divisions of troops which remained in the garrison of Belgrade; the Serdár himself intending, after he had chastised the rebel Michael, to remove to that city.

Ferhád is deposed.—Sinán Páshá raised to the Premiership.

It has already been observed how Ibrahím Páshá, the son-in-law of Sinán Páshá, and other sycophants of the latter, had effected a change in the emperor’s mind towards Ferhád. They at last succeeded in moving him to remove him from office altogether. Accordingly the seals of office, at the close of the month Shevál, were sent to Sinán Páshá, who, on being raised to the premiership, set immediately to work in seeking the destruction of his predecessor. He insinuated that Ferhád maintained a secret correspondence with the apostate Michael: that he meditated the utter ruin and destruction of the Moslem army: he accused him of negligence, infidelity, and treachery, and importuned his warrant: and, in order to encompass his death, he took the royal seal and signed a commission, which he sent to the deputy of the Janissaries, Ahmed Aghá, desiring him to execute this diabolical but earnestly desired object. He issued another order for taking possession of the arsenal and other stores which Ferhád had provided for the war. Before either of these firmáns reached the place of their destination, however, a friend of Ferhád had hastened, with all manner of speed, to inform him what was going on against him. The information had such an effect on the unfortunate Páshá, that his life, for a while, was despaired of. He was, however, able to make arrangements for his return. He informed a diván, called for the purpose, that he found it necessary to return to Constantinople, and therefore required some men to accompany him. He, accordingly, selected about three thousand veterans from the most valiant of the troops, and delivered over, secretly however, to Satúrjí Mohammed Páshá, his own seal, and all the stores to Mohammed Páshá. Having settled every thing relative to the troops that were to accompany him, he mounted his horse and set out for Constantinople. To avoid meeting the officer who had in charge the grand vezír’s firmán, he travelled by a different route, night and day, with the greatest speed.

When the officer reached Rusjuk, he learned, to his surprise, that Ferhád had set out two days before; but with the assistance of Satúrjí Mohammed Páshá, he immediately transmitted an account of this circumstance to Constantinople.

Sinán Páshá was still in the metropolis. The Syrian troops, destined for the war, had arrived. Sinán informed them that a sentence of death had been issued against Ferhád. “His head is mine, his property yours,” said he, and sent off these fearless troops to intercept him.

In the mean time Sinán Páshá busied himself in making arrangements for carrying on the war in Hungary. The Syrian troops, just now mentioned, fell in with Ferhád’s treasures, which were carried on camels. These they seized, whilst Ferhád himself stood on a rising ground at a distance, and saw what was going on. There is another version of this story. It says, that when these Syrians met Ferhád, he had the presence of mind to scatter some purses of silver and gold amongst the rapacious fellows, and made off with himself whilst they were scrambling for the booty thus thrown amongst them. The story goes on to say that the Syrians began to quarrel about the division of the spoil they had so very easily acquired, and that instead of fairly dividing it, each man set off with what fell into his own hands.

Ferhád, in the meantime, succeeded in descending the mountains of Istrenj, and arrived at his own villa near Constantinople in the middle of Dhu’l hijja. Here he concealed himself, but sent all his treasures and jewels as a present to the emperor’s mother. This mode of applying his money had a wonderful effect, for the joyful news of his being about to be pardoned soon became public.

The grand vezír, Sinán Páshá, reached Rusjuk, on the borders of the empire, before these things had transpired, and had other objects to occupy his attention, independent of Ferhád. But his son-in-law, Ibrahím Páshá, was still governor of Constantinople, and when he heard the report that Ferhád was to be pardoned, formed another plot for effecting his destruction, which succeeded, as the sequel will show. He employed one Soleimán, a German Jew, a well-known fellow, who succeeded in finding out where Ferhád had secreted himself, and afterwards sent him (probably by the same infamous Jew) a letter, as from the emperor, which conveyed to him a free pardon. This, the poor man had no doubt, was an act of mercy from his sovereign, and therefore ventured out of his hiding-place and commenced paying visits to his friends. One morning, however, by break of day, his villa was surrounded, and himself made prisoner by the Bostánjí báshí, who conducted him forthwith to the Seven Towers. This took place on the 5th of Sefer, 1004. Ibrahím Páshá wrote out his indictment and laid it before the throne, and soon afterwards succeeded in obtaining the emperor’s warrant for taking away his life. Accordingly, Chobán Soleimán Aghá, a chávush báshí, strangled him in the Seven Towers that same night, before supper-time.

A Reflection.

The late Ferhád Páshá was a man who had rendered many important services to his country whilst employed in the Persian war, and was one of those who had forwarded the elevation of the then reigning monarch; but he was rewarded, as we have seen, with disgrace heaped upon him, and, at last, with an ignominious death. The late emperor knew his value, and always showed him peculiar honour and respect. Sultán Mohammed Khán was a man who was free from guile and duplicity, and unacquainted with cunning and deceit; but he had not reached that degree of penetration which so much distinguished his father, and which would have secured him from putting too much confidence in his advisers, and have kept him from committing himself before he had made proper and strict inquiry. The result of the want of these qualities we have seen.

Sinán Páshá’s Operations in Valachia.

The new grand vezír, Sinán Páshá, left the plains of Dávud Páshá on the 11th Dhu’l Kadah, passed through Adrianople, the pass of Chaluk Kovak, and, after encountering a thousand difficulties, reached the camp towards the end of the month. The above-mentioned bridge was in a state of completion, and about the middle of the month Dhu’l hijja, the grand vezír crossed over with his whole army. The troops of Romeili, with their Válí at their head, formed the advance guard: Satúrjí Mohammed Páshá, at the head of the Syrian troops, formed the right wing: the chiefs of Thessalonica and Nicopolis were appointed to watch the bridge: the ten galleys which had been ordered to convey military stores had reached Rusjuk, and on the 17th the army removed from Yerkok, and halted near a wood about four leagues distant from a narrow pass which led to Bekrish. A party was led forward to reconnoitre this pass, but they had scarcely approached it when they observed a cloud of dust, and soon afterwards saw the enemy’s troops advancing. The party retreated to the camp: the grand vezír girded on his sword, ordered planks to be placed over a marsh which lay in front, by which he made the Janissaries pass, and stationed them in a part of the wood. On the top of an eminence he placed ten pieces of ordnance, which did great execution, and with the middle division of his army he succeeded in driving back those of the enemy which were advancing upon him, and spiked their cannon which they had been obliged to leave behind them. A few only of the enemy were killed, but every thing was in favour of the Moslems, who now advanced upon them, and took their position near Kalúgirvan. The whole of the enemy were concentrated in the pass or valley of Bekrish, where they during the night lighted fires, made a tremendous noise and stir, and, at the same time, brought forward a great number of buffaloes.

In the history called Bahjet, the account is thus related:—The Moslem army having halted in a marshy and woody spot near the bridge of Kalúgirvan, were soon attacked by a body of the enemy, whose cannon and small arms were most galling to them. In these circumstances, Satúrjí Mohammed Páshá, Haider Páshá, Hasan Páshá, and Mustafa Páshá, the son of Ayás Páshá, crossed the bridge with a considerable number of troops, and attacked them in return, and after a most dreadful conflict succeeded in securing ten of the enemy’s cannon, but were afterwards obliged to retreat, leaving their acquisition behind them. Mohammed Páshá, in the act of retreating, was wounded in the above-mentioned marsh. Hasan Haider and Mustafa sunk into the mud and perished. The grand vezír himself was also very unfortunate, for in this moment of confusion and retreat, he too was obliged to fly; and in doing so, fell into a morass. His body guards sought their own safety, and left him to shift for himself the best way he could. He got out, but soon fell into another; and in this predicament he continued till he was observed by a veteran Romeilian called Hasan, who advanced towards him, took him on his back, and thus carried him out of the marsh. This hero, the deliverer of the grand vezír, acquired public fame for his heroism, and had the word “marsh” affixed to his name ever afterwards. He was, therefore, called Hasan Bátákjí, and became afterwards the commander of a body of heroes under Khoja Murád Páshá, honourably mentioned in the sequel of this history.

On the night of the above-mentioned disastrous event, one of the Janissaries happened to lay down an unextinguished match upon some gunpowder, which, when it ignited, communicated itself to a great quantity of the same material which lay in its neighbourhood, and which produced so tremendous an explosion as to cause an universal cry of “Yá allah,” among the troops. The effect of this explosion on the infidel army was astonishing—for they supposed they were attacked by the Moslems, and to escape them they immediately retired. Michael hastened to Bekrish with the greater part of his army, whilst a smaller body made its way into Moldavia, but afterwards returned to join their infamous leader at Bekrish.

The Moslems unable, in consequence of the fatigues they had endured the preceding day, to take advantage of the flight of the enemy, and thus gain the open field, retreated a little. Here they remained two days, during which time some prisoners were brought in, who informed them that the enemy had concentrated at Bekrish. Encouraged by this information, Hasan Páshá, on the 18th of the month, crossed over with his division, gained the plain beyond the valley or pass, and sent out a foraging party through the country, who returned with provisions, prisoners, and cattle.

Michael, not thinking himself secure at Bekrish, retired to Terghúshta, and afterwards, from the same dread, penetrated the almost inaccessible mountains which form the boundaries of Transylvania. The grand vezír, now that the enemy had entirely disappeared, passed through the valley on the 20th and appeared before Bekrish, in the plains of which he pitched his tent. The churches of Bekrish were converted into mosques; and worship, according to Mohammedan usage, was performed in them. The ornaments and crosses which adorned the roofs of the churches, as well as the whole of the images and pictures which were placed in them, were totally demolished. Not a vestige of them was allowed to remain.

A Council held.—A Fortress built.

The nobles and princes having assembled in the grand vezír’s pavilion, they consulted as to the most effectual method they should adopt to prevent Valachia and Moldavia from falling into the hands of the infidels; and also as to the difficulty there existed in keeping the inhabitants of these provinces under subjection. After these matters were fully discussed, it was resolved and agreed to: 1st, That an impregnable fortress should be built at Bekrish; and 2ndly, That a similar one should be erected at the pass of Terghúshta. After the passing of these resolutions, it was thought proper to transmit a report of affairs to the court of Constantinople for its approbation; and at the same time, the government of the country was conferred on Satúrjí Mohammed Páshá. When once these things were thus settled, the grand vezír and his nobles proceeded to the suburbs of Bekrish and measured off double the space of ground on which Alexandra, the Waiwoda’s Monastery stood, and which was formerly a fortress, and made preparations for commencing the first fortress mentioned in the resolutions adverted to above. The whole was completed in the space of twelve days after it was fairly commenced. But what more relates to this fortress we must reserve till we relate the events of the following year.

Concerning the Enemy’s Operations on the Frontiers.

Mohammed Páshá, son of Sinán Páshá, having been appointed commander-in-chief on the frontiers, went, at the commencement of the month Shevál, to Buda, where he properly housed a quantity of provisions which had been sent from Belgrade; and afterwards distributed troops among the military stations along the frontiers in that quarter. He himself went to Kiris Elias, where he pitched his camp. The beglerbeg of Anatolia, of Karamania, of Sivás, of Buda, of Temisvar, of Haleb, and of Scutari, the deputy-ághá of the Janissaries, the salihdárs of the Spáhís, and all the various troops regular and irregular, assembled at Old Buda, where a distribution of provisions and of other necessaries was made to them.

About this time Osmán Páshá, beglerbeg of Yanuk, sent information that the Austrians were preparing to send a large army; and it so happened that, towards the end of Dhu’l Kada, an army of 50,000 foot and 20,000 horse laid siege to Osterghún. The Moslem serdár, or commander-in-chief, and the other beglerbegs, could muster no more than 10,000, and therefore prudently forbore attempting to offer battle to so immense a host. They accordingly took up their position on a hill opposite the enemy, and there meant to wait till they received more succour.

The Moslem Army advances to Osterghún, and are defeated.

About the commencement of the month Dhu’l hijja, the commander-in-chief, Sinán’s son, the beglerbeg of Buda; Súfí Sinán Páshá, the beglerbeg of Temisvar; Mikaeljelí Ahmed Páshá, the beglerbeg of Scutari; Teríakí Hasan Páshá, the beglerbeg of Haleb; Mohammed Páshá, and the beglerbeg of Yanuk, Osmán Páshá, advanced with the 10,000 lately mentioned to Osterghún, and took up their position immediately opposite the enemy. This was a fool-hardy step, and one for which they paid dearly: for that very day the battle commenced, and was continued for several days, when it ended in the discomfiture of the Moslem army, as might have been easily anticipated, considering the vast majority of the enemy. The following day, when the Moslems advanced to the conflict, they were encircled by a considerable body of the enemy, drawn up in regular order to receive them, but whom the Moslems, led on by Osmán Páshá, drove back, retaking at the same time Jegirdilen, a place of some strength, and spiked the whole of the cannon in it. Hitherto fortune seemed to declare for the orthodox army, but on the fourth day it experienced a reverse. In approaching Dipadilen, another place of strength, the Moslems were much annoyed by the small arms of the enemy, which played incessantly upon them. Here many of the brave Musselmans fell lifeless on the ground, and among them was Osmán Páshá. Another division of the Moslem army attacked the enemy’s trenches on the Danube, and got possession of them. Here they either slew or drowned in the river such of the enemy as fell into their hands: but alas! this act of heroism was dearly paid for; for on retiring from these trenches they were met by a strong augmentation of the enemy coming forward to the aid of those who had been in the trenches, when a most desperate and awful conflict ensued. The Serdár, thinking his Moslems were overpowered, turned his face towards Buda and set off. Others, seeing this, followed his example. Teríákí Hasan Páshá was no sooner made aware of the state of matters than he too ordered his tents to be struck, loaded his waggons with the heaviest of his baggage, caused oxen to be put to them and to his field-pieces—which had been kept as memorials of Soleimán—and moved off for Buda, whither the rest had fled.

After this signal superiority gained by the enemy they proceeded, without any further resistance from the scattered army of the Serdár, to effect their original purpose, the reduction of Osterghún. But we must defer any further account of this till we relate the events of the following year.

The Serdár Mohammed Páshá, after reaching Buda, and after his troops had found their way to that city, was in conformity to a resolution passed by a council of war, appointed to the government of Yanuk, and proper persons were also dismissed in order to assemble forces at Belgrade.

When the enemy, stationed about Novograde, heard of the defeat sustained by the Moslems they were emboldened to lay siege to Wáj, but were repulsed with great loss. Finding they were unable for the task they had undertaken, they contented themselves with carrying off what cattle they could seize or drive off. But this also belongs to the affairs of the following year.

The Apostate Michael gains a victory.

The grand vezír, Sinán Páshá, after having seen the fortress completed, which he had ordered to be erected of wood at Bekrish, as before observed, placed a garrison of one thousand Janissaries and a thousand other troops in it, besides cannon and other implements of war for defence, and on the 13th of Moharrem removed to the plains of Terghúshta. The inhabitants of this latter place having all fled before his arrival, he commenced building in it a fortress of wood, similar to the one erected at Bekrish, and ordered two deep ditches to be cut round it. The whole was completed in the space of a month; and after having placed a garrison in it, and supplied it with all kinds of necessary stores, he commenced his countermarch on the 12th of the month Sefer.

The grand vezír had scarcely reached the very first stage, however, before the atrocious Michael started out of the woods and surrounded Terghúshta with his troops. The sound of his cannon was distinctly heard in the grand vezír’s camp. After three days of violent effort he took the place. Alí Páshá, Khoja Beg, and other persons of distinction, he caused to be fixed on spits and roasted before a fire: the rest of the garrison he made prisoners, set fire to the place, and withdrew. Information of this disaster reached the grand vezír the day it took place, and awakened the grief and sympathy of the whole army. Whilst they stood deploring the fate of the garrison, and of their brethren who had fallen into the hands of their merciless enemies, three hundred of these infidels issued out of the wood, not very distant from the Moslem camp, but they were all dispersed by a party of the Romeilian troops. The army now began to retrace their steps. After consulting as to the propriety of returning to Terghúshta, about which there existed a variety of opinion, they at last resolved on going to Bekrish, which they accordingly did. During fifteen days which the army was ordered to remain there, all the traders, whether belonging to the army or otherwise, were requested to remove in that space of time with their effects out of Bekrish, and retire to some other place of greater security. After this and other matters of importance were fully attended to, the guns and other stores belonging to this garrison were put on waggons and removed, and itself, so lately built, set fire to about midnight, when the troops left it to perish. After hastily passing through the pass of Bekrish they arrived at Yerkok, where they halted three days.

On reaching this place, the grand vezír was confounded when he perceived that the bridge, which had been confided to a sufficient guard, across which ten thousand waggons and captives had passed, was now watched only by five. Formerly, the Moslem troops were in the habit of making excursions by this bridge into the country of Transylvania, and returning by the same with waggons loaded with spoil, thousands of captives, and with droves of cattle, sheep, and young horses, and which used to be sold in the Moslem camp. Here also a faithful custom-house officer used to sit and collect an impost which was levied on all such imports.

The grand vezír was but a very few days at the above place when he learned that the apostate Michael was at his heels. Without waiting the arrival of this rebel he crossed over by night, and permitted his troops to do as they might be able. Before morning they succeeded in getting over part of their ordnance, whilst they were obliged to leave the remainder behind them. Whilst all were in confusion, and petrified with terror at the recent information, each one, concerned about himself, sought to save himself the best way he could. In these circumstances of confusion and terror the enemy appeared in the vicinity of Yerkok, and arrived in sufficient time to seize on all which yet remained to be passed over to the Moslem side. A party of the enemy, more like enraged swine, hastened forward to the edge of the river, and from an eminence sufficiently near, played with their cannon against the bridge, which soon gave way in the middle. Such of the retreating Moslems and baggage as were crossing at the time, fell into the river along with it, and were lost. Some of the unfortunate wretches who got hold of pieces of the bridge were carried down the stream, and their shrieks pierced the skies. All who had not been able to make their escape from Yerkok were butchered without mercy, and their blood made to flow in rivulets. In short, the slaughter was terrible. The cannon which fell into the hands of the enemy were directed, after they had burned the city, against the fortress. So very disastrous a retreat, as well as defeat, has never been recorded in any history.

The fortress of Yerkok taken.

The troops who were stationed in this garrison at this time shut themselves up in it, but the rabble-army, after three days’ bombardment, took it by storm on the 10th of the month Sefer, put every Mussulman within it to death, and afterwards directed its cannon against the grand vezír’s camp on the opposite side of the river. About this time information was received from Ghází Gheráí Khán, khán of the Tátárs, which apprised them that he had entered Moldavia with his Tátár army, and had brought the inhabitants of that province under subjection and promise of obedience; and further, that they had promised to deliver up the apostate Michael, the sole author of all the evils and mischief which had taken place. In the letter which they addressed to the khán, they requested that one of his emírs might be appointed governor over them; but their chiefs not liking this arrangement, the thing was delayed.

Osterghún delivered up to the enemy.

In the month of Dhu’l hijja of last year the enemy, as we have seen, laid siege to the fortress of Osterghún, and after having defeated the army sent from Buda to oppose them, they redoubled their efforts against the above place, which at last the Moslems were necessitated to give up. This took place on the 1st, or about the beginning of the month Sefer. About forty or fifty Mussulmans, who were allowed to leave Osterghún, went by water to Buda.

Vishégrade is taken by the enemy.

After the reduction of Osterghún the enemy surrounded the fortress of Vishégrade, a place of considerable strength, not far from the above, and which, through the treachery of one Osmán, who had been degraded from the rank of an ághá of the Janissaries, was delivered over to the enemy; but the inhabitants and the garrison were allowed to retire to Buda. The above-mentioned apostate Osmán, in order to ingratiate himself with the King of Hungary, went and pointed out the vaults in which the Moslems had preserved their gunpowder, and which till then had not been discovered. The enemy carried the whole away in boats.

The Grand Vezír deposed.—Lála Mohammed Páshá made Grand Vezír.

When accounts of the ill fate of the expedition conducted by the grand vezír into Valachia, of the pusillanimity of his son, who permitted Osterghún to fall into the enemy’s hands; and who was the first who fled from the field of battle, and shut himself up within the fortress of Buda, were received at Constantinople, the whole of the Moslem population and the grandees of the state were roused to madness and indignation; and when the emperor was formally informed of these disgraceful circumstances, he immediately ordered the grand vezír, Sinán Páshá, to be deposed and to go to Mulghura. On the 16th of Rabia II. the seals were transferred to Lála Mohammed Páshá, but who, on account of his bad state of health, was never able, with the exception of the day he had the honour of kissing the emperor’s hand, to attend to his duties in the diván. He died shortly after his elevation to the premiership.

Sinán Páshá is made Grand Vezír a fifth Time.

The káímakám of Constantinople, Ibrahím Páshá, of whom frequent though not honourable mention has been made, expected that on the death of Lála Mohammed Páshá, as well as on some former occasions, when a prime minister was degraded, that the emperor would confer the seals upon him. He was mistaken, and of course disappointed. The fact was, that the emperor had discovered before then that he was the principal cause of Ferhád Páshá’s murder, and was seized with a kind of horror and remorse, and therefore dismissed him from office and from his presence.

The friends of Sinán, lately deposed and banished, were not idle. They threw a cloak over his faults, and represented his virtues and high qualifications for government in such a light as to induce his majesty to recall him from his exile, and to reinstate him (a fifth time) in his former office. He took his place in the diván about the end of Rabia II.

A circumstance took place about this time which is worthy of being recorded. A great dispute having taken place between Ibrahím Páshá and his father-in-law, Sinán Páshá, the former accused the latter, in the presence of the diván, of maladministration, and charged him with being the cause of all the insurrections which had happened, by his having given places of trust and responsibility to men who were unfit to hold these offices. On another occasion Ibrahím spoke in the same strain in presence of the emperor, which so enraged Sinán that he said: “I am represented to your majesty as a person every way unfit to hold office, and though it be Ibrahím who has thought fit to do so, I challenge him to go down to the court, and there let us try the edge and strength of our daggers.” Thus saying, he seized him by his robes and thrust him out of the presence of the emperor. These were times in which rebellion and disorder, hatred and envy, reigned without; rudeness and asperity within; and had the effect of marring the tranquillity of all ranks and conditions.

Sinán Páshá’s counsel to the Emperor.

One day when the grand vezír was sitting with his imperial majesty he offered him the following counsel. “Sire,” said he, “it is inconsistent with sound policy to have a commander-in-chief in hostile countries, and it is incompatible for two to hold that office. In having a commander-in-chief, or a person of this description, it falls either to the grand vezír, or some other one of the vezírs, to hold it. If the grand vezír exercise this function, then the káímakám, in order to get himself into the vezírship, will throw all the hindrances he possibly can in his way, and no good will be effected. On the other hand, if it be a vezír who shall exercise that high office, then the grand vezír, for fear his services should, perchance, recommend him to hold the premiership, will, from mere envy, seek to hide what glory he may acquire in the service of his country. For how many years have ambition and envy of this kind been the cause of the ruin of our armies, and the wasting of our treasures, without producing the least benefit to the state, but, on the contrary, misfortune and disgrace! Do you, therefore, Sire, imitate the example set before you by Sultán Suleimán, and declare that you will, in person, take the chief command of the army in the present war with the infidels on the north of our frontiers. Do this, that, after you have gained victories, and restored the fading glory of the Ottomans, you may then have it in your power to make peace on honourable terms. The presence of the royal warrior in the midst of his camp will inspire the enemies of our religion and of our country with dread, and paralyze their efforts against us.” Khoja Sa’d-ud-dín Effendí, being of one mind with the grand vezír, confirmed his sentiments by an appeal to the practice of former emperors, who all commanded in person, and who, by their valour and heroism, extended the dominions of the Ottomans. The result was, that the grand sultán determined on joining his army, and on conducting it to battle in person.

Accordingly, every preparation for furthering the views of the royal warrior was promptly attended to. Khoja Sa’d-ud-dín Effendí was appointed to accompany the royal suite; and on the 1st of Rajab, 150,000 ducats were delivered out of the royal treasury to Kara Mohammed Páshá, who was commissioned to proceed to Belgrade and make the necessary purchases of provisions for the army. Artificers were also sent out to mend the roads and bridges every where. Orders were issued to have all kinds of vessels, and all sorts of apparatus in a state of readiness on the Danube. The whole of the royal tents, &c. were confided to the emperor’s chancellor, Hamza Páshá. To the chief master of the horse, Tarnákjí Hasan Aghá, in conjunction with a chávush, called Konáí Zádeh Mohammed, was committed the charge of collecting in Caramania and thereabouts the necessary number of beasts of burden for the war. In short, the preparations were decisive and complete.

Sinán Páshá’s death.—Ibrahím Páshá is made Grand Vezír.

Whilst the grand vezír, Sinán Páshá, was actively employed in carrying on the preparations alluded to in the preceeding section, death put an end to his blemished life. He did not survive the murder of Ferhád Páshá a full year. His death took place on the 5th of Shabán. Ahmed Aghá, Ketkhodá of the household troops, was deputed to carry the seals to Ibrahím Páshá, who happened, at the time they were sent to him, to be praying in St. Sophia. The learned and exalted men, Sa’d-ud-dín Effendí and others, besides vezírs, who were present in the temple when the seals were put into his hand, congratulated him on his elevation. After having finished their religious duties they accompanied the remains of the deceased grand vezír, and buried him in his own tomb, when the newly created one, Ibrahím Páshá, returned to his own palace.

Strife and contention between Sa’d-ud-dín Effendí and the Muftí.

On the third day after Ibrahím’s exaltation to the premiership, the reverend Effendí, Sa’d-ud-dín, went to pay him a visit, and to do him the honours due to his high office. Whilst the reverend father was sitting and holding friendly conversation with the grand vezír, letters were brought to his excellency, one of which was from Hasan Páshá, son of Mohammed Páshá. This letter informed him of the submission of the haughty Michael and of the Boyárs of Valachia. As the exalted vezír was in the act of beginning to read these communications, the Muftí arrived to congratulate the new minister, and formed one of the company. These two magazines of learning and science sat, the one on the right and the other on the left hand of the grand vezír, resembling two lofty but firmly based mountains. These two august personages, being noble, were permitted, of course, to sit and speak in the sublime council. The papers above alluded to were put into the hands of the reverend Effendí, who began to read their contents in a loud voice, and gave his opinion freely on the points submitted to their consideration and judgment. But the Muftí, from motives dictated by envy, opposed and contradicted his reverend brother without ceremony. To his grave, wise, and straight-forward advice he would give no place. This circumstance, unfortunately, was the cause of producing a most serious altercation between the two reverend prelates, which put a complete stop, for the time being, to all further reading and cool deliberation. “Why,” said the reverend Effendí, “if the Boyárs of Valachia, and Michael, have petitioned for pardon, let no discouraging answer be returned to them. Let them only be required to deliver up Michael’s son, as hostage, in proof of the sincerity of their repentance. It is in this way, I propose, their letters ought to be answered.” The superior priest, or Muftí, under the influence of envy, opposed this judgment, and in his turn maintained, that no offers whatever ought to be accepted at the hands of the apostate Michael. The storm increased: mutual accusations ensued. To such a length, indeed, did these reverend fathers carry their animosity and personal reproach, that they completely exhausted the patience of the other emírs present. At length the Muftí rose up from his seat, turned himself to the grand vezír, and thus addressed him: “If it please your excellency, we have come hither for the purpose of congratulating you on your recent exaltation; not for contention and strife: may the most high Allah, therefore, bless you in your high office.” Thus saying, he returned to his own house. The other prelate was very much offended at the Muftí for his outrageous conduct, who, at the very commencement of their deliberations, began to oppose his opinion and advice, and then marched off in a pet. This, he said, was far from being honourable. However, he had this consolation afforded him: his advice was adopted and followed. Orders accordingly were given to Músá Chelebí, the secretary, to prepare a suitable answer to Michael and the other Boyárs, and Sa’d-ud-dín Effendí returned home.

The Emperor of the Moslems prepares to set out for the scene of war.

By the time the spring arrived the preparations deemed necessary for the war were fully attended to, and on the 15th of Ramazán the different commanders were appointed. Immediately after the feast in the month of Shevál the royal pavilion was erected on the plains of Dávud Páshá. The ulemá and great men were ordered to join the royal suite, and record the deeds of the war. On the journey, Sa’d-ud-dín Effendí regaled the royal ear, in presence of his vezírs, by talking to him of foreign affairs. On reaching Adrianople, the reverend prelate’s second son, Izzet Effendí, a eunuch and cazí of Adrianople, applied to his father to importune the emperor in his favour for the cazíship of Constantinople. The father’s request was graciously granted. The grand army had scarcely commenced its march towards Philippopolis, when Izzet Effendí directed his course to the metropolis, but was disappointed. Abdul Helím Effendí, through the intercession of the queen-mother, was confirmed in the office of which Izzet thought himself sure, and was obliged to retrace his steps to the place whence he came. When his father had learned that his wishes respecting his son had been thwarted, he approached the grand vezír, and complained against the Káímakám Hasan Páshá, for his want of politeness, and of the disdain and contempt which had been shown to his son. The grand vezír went immediately and laid the affair before the royal presence, and added, that it had been owing to the intercession of the queen-mother the favour had not been granted: but something else he intimated ought to be conferred on the reverend priest as an equivalent. The monarch ordered his minister to create him a military judge, which was accordingly done. His father soon after this fell sick of a fever, but was fully restored to health by the time the city of Agria was taken.

On the 8th of the month Dhu’l Kadah, the emperor removed from Adrianople, and after reaching Philippopolis, the fifth stage, the cazí of that city, Chelebí Kází, inspector of the river Ebras, gave him a splendid entertainment in a large pavilion erected for the occasion. During four days which the emperor passed in this city, nothing was seen or heard but demonstrations of joy. Chelebí Kází was confirmed in his office for life.

When the emperor arrived at Batchina, Mohammed Páshá, son of Sinán Páshá, came with a choice body of troops and saluted him. Two days afterwards, Jeráh Mohammed Páshá, who was sent to Belgrade to collect provisions, &c. for the army, came out to meet the emperor, and had the honour of kissing his hand. Shortly afterwards the emperor entered the city of Belgrade, where every thing had been prepared for the reception of the royal guest.

Soon after his majesty entered Belgrade, his royal pavilion was erected on a small eminence opposite to the city, and demonstrations of joy were every where manifested by the roar of cannon and the firing of musketry. Provisions also were distributed among the troops, and a considerable quantity of the same article was sent in boats up the Danube to the fortresses on the frontiers. It is to be observed, however, that the emperor, who was exceedingly displeased with Mohammed Páshá, the son of Sinán Páshá, for having allowed the city of Osterghún to fall into the hands of the enemy, and for neglecting to watch the frontiers with greater vigilance than he had done, put him in prison, and confiscated the whole of his property. One Kishedhán Alí Chávush, a man lame in both his feet, and who had been appointed by the late grand vezír to be resident custom-house officer at Belgrade, was discovered to have been guilty of some crime or other, and therefore ordered to be executed before one of the gates of the city; but his majesty was satisfied with having him thrust into prison. Both these prisoners, however, were afterwards set at liberty, and Mohammed Páshá was reinstated in his vezírship. In consequence of the whole of his property having been confiscated, he was not in circumstances to enable him to accompany the army, and therefore remained at Belgrade. The munificence of his late fellow-prisoner, however, made up this deficiency to him, and he immediately set out and followed the royal camp.

A Council held.

His majesty, the asylum of the world, removed from Belgrade, crossed the Save, and on arriving in the neighbourhood of Islancúmin, called a general council of all his princes, great lords, and high vezírs. In this council it was discussed whether it would be more advisable to commence their operations by first laying siege to Komran, or to proceed directly to Agria. To Jaghala Zádeh the first of these two proposals seemed the most proper; but the other vezírs opposed this. They said that Komran was a place of no note, and of no great importance: neither would the reduction of it reflect any great credit to their royal leader, nor very much intimidate the enemy. Agria, they maintained, and justly too, was a place of great importance, it being one of the largest and most populous cities of the Germans, the chief or principal one within the limits of Hungary; famed also for the mines which abound in its neighbourhood, and which are held in much esteem by the infidels. The reduction of this city and fortress, continued the speakers, will extend the glory and promote the honour of the Moslem religion. This speech had the effect it was intended to have; and, accordingly, the army, in order to reach Segdin, in the enemy’s country, passed the fortresses of Tetul and Waradin, when the ághá of the Janissaries was ordered to proceed with carpenters and erect a bridge of boats across the Danube; which he accomplished in the space of four days. The emperor, vezírs, and the army, after having crossed this bridge, waited a whole day, until all the ordnance and heavy baggage were also safely got across, when they proceeded to the plains of Segdin, and pitched their camp opposite that fortress.

Here the royal camp was joined by the army of Romeilia with their beglerbeg, Hasan Páshá, a heroic vezír, at their head, and the sight of whom inspired the royal troops with animation and courage. His battering cannon he caused to be transported in boats along the Danube from Widin; and among other important services which he rendered on this occasion, he caused all the other Romeilian princes to be sent down the river Tisse to Segdin.

The army was not long at Segdin before a number of letters were presented before the royal presence by a deputation from the borders, which set forth the conduct of the detestable enemy in laying siege to Khutván, and many other grievances which these infidels had given occasion to complain of. The deputation added, that if immediate aid were not afforded, the besieged Mussulmans would inevitably fall into the hands of the enemy and perish.

To prevent, therefore, the disgrace of allowing these Mussulmans to perish by the enemy’s sword, Jaghala Zádeh was ordered to proceed with a party of troops to their aid, and beat off the besiegers. But Jaghala Zádeh, another son of Sinán Páshá, was too tardy in his movements, and before he had time to arrive to afford aid to Khutván, it was in the hands of the abject enemy. All the men, women, and children were put to death, and the fortress itself was made level with the ground. The conduct of Jaghala Zádeh on this occasion was such as deserved the severest punishment; but being highly esteemed and of noble birth, he not only escaped with impunity, but even without reproof, a circumstance which is truly marvellous and confounding.