EVENTS of the Year 1012, H. (continued 2)

Of learned men.

Ja’fer Effendí died in 982 of the Hijrah; Haider Effendí in 988; Azemí Effendí in 990; Nováí Effendí in 1003.

Concerning Grand Vezírs, and other great men.

Sinán Páshá was three times grand vezír, and commander-in-chief of the troops which had been employed against Yanuk. When returning to Constantinople he was ordered into exile; and Ferhád Páshá, who was at that time káímakám, was created grand vezír a second time, and also commander-in-chief. He was, however, deposed at the time he was employed in erecting a bridge on the Danube when on his march to Valachia, and was murdered in 1004. Sinán Páshá was again created grand vezír in 1003. He went in great haste to chastise the rebel Michael, but after having surmounted great difficulties in the mud, in which he was very nearly lost, he returned in disgrace to Rusjuk. Lálá Mohammed Páshá succeeded Sinán in 1004, but died ten days after his exaltation to the premiership. Sinán Páshá succeeded a fifth time to the dignity of grand vezír. It was he who had induced the late emperor to take a personal share in the war with the infidels of the north. In Shabán of that same year he took his journey into the eternal world. Sinán was a native of Arnáúd, or Albania. He was, at the commencement of his career, a cup-bearer in the court of Selím II., and became successively military commander in the sanjáks of Malatiyeh, Kostamúní, Gaza, and Tripoli. He was afterwards made beglerbeg of Erzerúm, then of Haleb, and then again of Egypt. In consequence of some disturbance which had taken place in Yemen he was sent thither, though in the seventy-seventh year of his age, to quell it, which he did most successfully. He was again sent to Egypt, but was recalled to Constantinople, where he at once became vezír and head of the admiralty. In 980 he conquered Tunis, and returned at the time Sultán Murád Khán mounted the throne, and became one of his vezírs. In his eighty-eighth year he was appointed to conduct the war against the Persians, and succeeded Ahmed Páshá in the grand vezírship. In 994 he was governor of Syria. In 997 he was again in the vezírship. In 999 he was deposed. In 1001 he was a third time created grand vezír. In 1003–4 he was out, and again in the same office. He was now very far advanced in age, being beyond ninety, when he fell ill of a very severe cold he had caught, and died of it on the 5th of Shabán 1004, and was buried near Tevekil Cheshmeh (the fountain of hope) in his own tomb. He was five times grand vezír and as often commander-in-chief. One hundred orations were pronounced throughout the empire in praise of this extraordinary man, who was considered third in rank to Raslim Páshá and Mohammed Páshá of former days.

Ibrahím Páshá, being second vezír, was raised to the premiership, and went out to the war. At the taking of Agria in 1005, Jeghala Zádeh Sinán Páshá was created grand vezír in Ibrahím’s room; but forty-five days afterwards the latter was made grand vezír a second time. Khádem Hasan Páshá was created grand vezír in 1006, but was soon afterwards deposed and murdered. Jeráh Páshá succeeded him in office. Ibrahím Páshá was called a third time to adorn the office of premier, and died a short time after the taking of Kaniza. Yemishjí Hasan Páshá, who had arrived at the lofty preeminence of filling the offices of grand vezír and commander-in-chief, was, for his obstinacy and inhumanity, assassinated. Yávuz Alí Páshá, who had been recalled from the government of Egypt, was, in 1012, raised to the premiership. Khalíl Páshá was by birth a Bosnian. On his leaving the royal harem he advanced by degrees to various honours and places of trust, and at last became grand vezír, and son-in-law to his majesty. He was succeeded in the deputyship of Constantinople by Ibrahím Páshá, who was also created second vezír. He died on the 19th of Rajab, and was buried near Tekelí Tásh, opposite Alí Páshá’s mosque. The eunuch, Háfiz Ahmed Páshá, was also governor or deputy of Constantinople; and so was Sáa’tjí Hasan Páshá, but was afterwards degraded. Gúzelcheh Mahmúd Páshá succeeded to the same high office, but having been implicated in one of the late tumults, he fled and remained concealed for a while. He rose again, however, to the dignity of vezír. Hasan Páshá, son of Sokollí Mohammed Páshá, was shot by a musket-ball at Tokat. He was válí of Baghdád, and having marched to quell the rebellions which began to assume a formidable appearance in that quarter, he fell a martyr by their rebellious hands. The reader may easily recall to his memory this part of his history as recorded in a former part of this work. Satúrjí Mohammed Páshá, who had conducted the unsuccessful war against Warad, was assassinated at Belgrade. Mustafa Páshá was the son of the honourable Rázieh (a lady), and became a vezír of the kubba.12 Hájí Ibrahím Páshá having been routed by the rebels in the east, was deposed, and afterwards died a martyr in Egypt. Tarnákjí Hasan Páshá, who had been appointed governor of the province of Baghdád, on coming out from the royal palace after he had paid his respects to the emperor for the honour he had conferred on him, killed Yemishjí Hasan Páshá, the late grand vezír.

Concerning the ulemá, or higher order of ecclesiastics.

Sa’d-ud-dín Effendí Ben Hasanján, tutor or domestic chaplain to the late emperor, a very reverend judge in all ecclesiastical affairs, counsellor of state and privy counsellor to his majesty, was raised to all these high offices during the reign of the late monarch, and died on the 12th of Rabia II., 1008, whilst employed in celebrating, in St. Sophia, the service peculiar to his majesty’s nativity. His remains were conveyed to the mosque erected by Sultán Mohammed, and were afterwards interred in a select spot in Abúaiyúb. Siná-allah Effendí performed the funeral ceremony, and his four sons, all of them ulemá and pillars of religion and of the state, conveyed their father’s remains to the place of interment. The very reverend Mohammedan father, Bostán, filled, on two occasions, the office of high priest: he died in 1007. Abdulmomín Mustafa Effendí succeeded Siná-allah Effendí during the disturbance which had taken place in the affair of Yemishjí Hasan Páshá, which we have already recorded. He was judge in Anatolia, and was raised by Yemishjí to the muftiship, but he became afterwards the cause of his benefactor’s death. Abdulbákí, the famous Turkish poet, was repeatedly chief judge in Greece, but died whilst out of office in 1008. Hesám-ud-dín, the son of Karah Chelebí Effendí, was repeatedly chief judge in Romeili, but died out of office in 1008. Ahmed-ul-nasárí was descended from Abdullah: he was one of the most excellent of men. Ibrahím Chelebí has given a very full and complete exposition of his Multeka al Bahrín.13 He was more than once chief judge in Greece; was thence translated into Egypt, and thence again to the Ka’ba, where he died. Muselleh-ud-dín Bostán Zádeh died after he had retired from the cazíship of Greece. The very reverend and learned Bostán Chelebí Zádeh died during his incumbency in Turkey. The dignified Mustafa Ebn Abú-as-sa’úd-al-omádí was successor to the last-mentioned, and died in 1008. The respectable Abdul helím died out of office. Kúsh Yahia Effendí retired from office in 1006, and died the following year at sea, on his way to Egypt. Many more names might be added to this list of learned and excellent men, but there would be no end of them, they are so numerous.

Of the Mesháiekh, or priests.

Sheikh Muhad ul hamíd wrote a commentary during the time he was preacher or lecturer in St. Sophia: he was a learned divine. Sheikh Khezer, the son of a distinguished officer, was a very learned man, and translated some excellent works. He fell a martyr in the battle of Agria. Sheikh Shems-ud-dín was a man of such uncommon abstemiousness, piety, sympathy, and fine feeling, as were not to be imitated. He exerted himself in the battle of Agria. He translated Imám A’zím’s system of ethics into Turkish. He is the author of several other works. Sheikh Mírmírán was very conspicuous for his great temperance and piety. He was one of those authors who embellished their writings with drawings. He fell a martyr at the battle of Agria in company with Beyabáshí Zádeh, and his pure body was not afterwards found. Sheikh Mahmúd Effendí is noticed in the register of the reign of Murád: he was a man of great eminence, and was much esteemed by the reigning monarch in consequence of his political abilities. Sheikh Hasan Effendí was sheikh in Ibrahím Páshá’s religious establishment: he went on a journey to Yemen, where he died. Sheikh Váa’z was a man of the first-rate talents: he was preacher in the mosque of Soleimán; on the days of assembly he expounded the doctrines of religion to the people, and immediately after answered and explained difficult questions. He was strongly opposed to every thing inconsistent with religion, and laid the severest prohibitions on those who were guilty of transgressing the precepts of the true faith. Some of the nobles, on account of this very great strictness, spoke reproachfully of him, and once or twice got him banished the city; but by the gracious assistance of God he overcame his enemies, and was again allowed to return to the metropolis. Sheikh Ismáíl employed himself in the chapel or monastery of Galata in translating poetry. He left behind him a beautiful paraphrase or commentary on the Mesnevi, or book of moral doctrines. His seven published volumes have not escaped the censure of some of the learned; but it must be acknowledged that he was a man of charming and excellent qualities. He died in 1012.

Sultán Ahmed Khán ascended the throne of the Ottomans on the 18th of Rajab, and began his regal authority by a written message to Kásim Páshá, the káímakám. This written message was folded in a napkin, and handed to a certain officer, who was desired to deliver it into Kásim’s own hand. The officer being informed that the message committed to his charge was a royal one, hastened with all speed, and delivered it to his excellency the deputy. The deputy, however, found himself unable to read the communication, and therefore applied to the officer for information as to the person who sent it. The officer replied that the ághá of the palace had delivered it to him, and had told him at the same time it was a royal message. Kásim appeared exceedingly surprised, and said, the writing wanted the points, and was, therefore, unlike his majesty’s manner of writing. The letters, continued he, cannot be deciphered, and of course the meaning cannot be discovered. He appeared as it were perplexed and confounded at this unaccountable circumstance, and called Hasan Beg Zádeh to read it to him. Hasan drew near to the páshá, and read and explained the mysterious document, which ran thus: “Thou art Kásim Páshá. My father, in the providence of God, is now no more, and I have ascended the throne of power. You shall maintain order and good government in the city. If any villany or wickedness should happen, I shall cut off your head. The conclusion of the sultán’s words.” Kásim had no sooner heard and understood the import of the khati sheríf, than he became absorbed in grief and astonishment: so much so, indeed, that many of his friends were led to think his health was affected; for none, except those in the palace, knew as yet any thing of the decease of Sultán Mohammed Khán, which had happened only a few hours before the message had been sent to Kásim. Kásim, however, thought of a contrivance by which he might know the utmost of a matter which he had reason to fear presaged no good to him. Accordingly, he wrote to the ághá of the palace, and stated, that he, a poor insignificant creature, had just received an imperial note, the meaning of which, however, he was incapable of discovering. “Perhaps,” continued the sly and cunning deputy, “it may have been intended to try us, or it is an intimation that our services are no longer necessary. In either case, we hope you will have the goodness to remove our doubts upon the subject.” This note was sent by the same person who had been the bearer of the imperial edict to himself; and it was not long before he was called into the chamber of audience, where he beheld Sultán Ahmed Khán sitting in great splendour on the chair of state, and who explained to him the meaning of the document which had alarmed him so much. Kásim Páshá kissed the ground and retired, and the sultán proceeded to the diván and took his seat on the royal chair. A messenger was immediately afterwards sent with a note to the mufti, informing him of what had happened at the palace, and orders were issued also to the ághá of the artificers to get a royal bier prepared; the nobles and grandees of the state were invited to assemble. The servants of the diván, when they saw the preparations that were going forward, supposed Sultán Mohammed Khán was coming forth, and that all the arrangements which had been made, and were making, were on his account. It was no such thing. A throne was erected, but it was not for him. Their eyes, however, were soon opened to the whole secret. The mufti, Mustafa Effendí, arrived, and proceeded along under the golden arch, accompanied by all the vezírs, until he and they reached the foot of a throne, which had purposely been erected for the occasion. The young prince, dressed in mourning, advanced towards them and saluted them; then approached the throne, and desired he might be inaugurated thereon. The Chávushes immediately raised their voices, and sounded his praises to the third heaven. Silence being again obtained, the reverend mufti, the vezírs, and all the other dignitaries, approached him and congratulated the new emperor. This ceremony ended, the emperor made his saláms and retired; the throne which had been erected was removed, and shortly afterwards all the vezírs, ulemá, and great men, were supplied with black crape for their turbans; but such as were not furnished with this emblem of sorrow and respect for the deceased monarch, put black bands on their arms. All now waited without at the gate of the mansion of felicity for the appearance of the remains of Sultán Mohammed Khán.

At this time, notwithstanding the delicacy, as well as solemnity, of the occasion, Kásim Páshá could not hide the ambition which filled his breast. His eye and heart were on the grand vezírship, and without incurring the risk of delay, he tried to persuade the reverend mufti to sound his majesty on this point. The project, however, did not succeed.

The royal remains, after having been put into a coffin, were brought forth, and the reverend mufti performed the funeral ceremonies, according to custom. Ahmed, the new emperor, retired within the palace; and the vezírs and great men accompanied the royal bier to St. Sophia, where the corpse was interred in the royal sepulchre. Provisions were distributed amongst the poor and orphans in the city, for the benefit of the soul of the deceased, and other acts of charity were performed with the same view.

The ambitious Kásim Páshá sought to ingratiate himself into the favour of the new emperor, and desired to be called into his presence. His efforts, however, not only failed, but terminated in a prohibition of his approaching his sacred majesty on any account whatever. Once more despair became his companion; he however found courage and confidence to try his fortune once more. Having neglected or forgotten on the day of inauguration to show respect to Mustafa Effendí, the emperor’s spiritual guide, and hearing that he was held in great estimation by his master, he sent a deputation to him with splendid gifts and presents, with the view of gaining his good offices in his behalf; but he was again thwarted. Alí Páshá, i. e. Yávuz Alí Páshá, the grand vezír, who was now in power, and possessed great influence in his majesty’s counsels, was the person who caused Kásim Páshá’s removal and banishment from court altogether.

The arrival of the fleet.—Concerning the grand vezír, Yávuz Alí Páshá.

It so happened that the very day on which his majesty’s inauguration was performed the royal fleet arrived from the Mediterranean, and the admiral, Jeghala Zádeh Sinán Páshá, had the honour of kissing the new emperor’s hand. The admiral, by that imperial command, was decorated with a robe of honour.

Yávuz Alí Páshá had been recalled from Egypt with the view of being raised to the premiership; and though the seals of office had been actually sent to him when it was known that he had arrived in Turkey, yet he did not reach Constantinople till the 25th of Rajab. On arriving there he waited on his royal master, and afterwards went to the royal diván where he took his seat in it. The vezírs and the military judges also attended, and sat in their respective places. To the new minister was committed the distribution of the emperor’s munificence on his exaltation to the throne of his fathers, and he, it must be observed, brought with him from Egypt two years’ arrears of taxes; a circumstance, no doubt, which rendered it more easy for him to be liberal than perhaps he otherwise could have been. Seven hundred thousand pieces of gold were accordingly taken from the royal treasury, and sent to the various troops throughout the empire. This fact alone was a sufficient indication of the wide extent of the pecuniary resources of the Ottoman government, and may well excite surprise: but the fact is certain, and Alí Páshá, by whose means this handsome, but vast sum, was allotted for the use of the military and naval services, had no sooner made the necessary arrangements respecting its distribution, than he dressed himself in his ministerial robes, and went to the palace of Siávush Páshá to hold a council. Hereupon Kásim Páshá, the káímakám and second vezír, and Kúrd Páshá, third vezír, by virtue of their offices, entered and took their seats. The result of the deliberations of the council (at which Alí Páshá, the grand vezír, presided), was in the passing of some wholesome regulations with respect to just and equitable government, which materially affected the iron hand of oppression and tyranny in some quarters. The council, after having fixed the tariff or tax to be paid to the government, and settled other points of importance to the due administration of law and justice, the people were regularly warned to take care not to trespass on these and similar regulations.

In the beginning of Shabán, the orthodox emperor went in solemn procession to the tomb of his fathers, and there performed the duty and showed the respect due to their memory. On the second day of the month the money which Alí Páshá brought with him from Egypt was transferred to the imperial treasury. On the same day Mustafa Aghá, the ághá of the kapú, who was very old and infirm, was removed from office, and Kor Mohammed Aghá, the ághá of the seraglio, was appointed in his stead. On the 6th, the mother of the deceased emperor was removed to the old palace. Abdulrezák Aghá, ághá of the royal palace, was removed from office, and replaced by Mustafa Aghá. On the 20th his majesty attended divine service and performed his devotions in the mosque of Soleimáníyeh; and at night a convivial meeting was held in the royal palace in honour of the founder of the Moslem faith, with every demonstration of joy. The same religious ceremony was also observed throughout other cities. But on the festival day, which soon followed, the fear of increasing a disorder with which the emperor was afflicted, prevented his showing himself to the people, a circumstance which turned their joy into sorrow. He was confined the whole of the day to his palace, owing to the great pain he suffered, which, however, soon abated; and he speedily recovered.

Alí Páshá, grand vezír, is appointed Commander-in-chief over the troops employed against Hungary, and Jeghala Zádeh is appointed to the command in the East.

The emperor of Austria continuing to carry on his hostilities in the north, and Sháh Abbás having unfurled the standard of rebellion against the Ottoman empire in the east, it was considered absolutely necessary, in order to support the glory of the empire, to aid in the most vigorous manner the troops which had been sent to both these quarters. Accordingly, on the 1st of Ramazán, the grand vezír, Alí Páshá, was appointed to command the troops employed against the perverse and wicked Hungarians; and, in three days afterwards, he relinquished for a while the premiership. The actual kapúdán, or admiral, Jeghala Zádeh Sinán Páshá, was appointed at the same time to conduct the Moslem armies against the mixed horde of red-heads (i. e. the Persians). These two military heroes made all due preparations for their respective expeditions. Jeghala, with the troops appointed to accompany him from Constantinople, passed over to Scutari on the 15th of Dhu’l hijja. The grand vezír, however, put off his departure till the commencement of the following year. Hasan Beg Zádeh says in his history, that it was in a council held in the grand vezír’s palace that Jeghala Zádeh was appointed to the command of the eastern troops; but that the grand vezír himself, preferring to remain at the helm of affairs, wished some one of the other vezírs to be appointed general against the infidels in the north. He proposed this himself, and added that he would attend to what was necessary for both armies, and send them such a supply of men and arms as they might require. This proposal was not opposed by those who were present on the occasion; but the mufti hearing of it, declared it to be absolutely necessary that the grand vezír himself should take the command; and in a subsequent council, where he was present, maintained that unless the grand vezír took the command nothing would be done. “Therefore,” said he to his face, “you must be the person to take the command of the troops in the north, and setting aside all excuse, you must prepare to set out.” Such was the bold and intrepid way the mufti addressed him, and at length persuaded the emperor to issue his firmán accordingly. The grand vezír, however, tried several methods to rid himself of the appointment; but finding his efforts unsuccessful, he commenced making arrangements for the journey which lay before him.

A variety of changes in the ecclesiastical and military establishments.

Asa’d Effendí succeeded to the spiritual jurisdiction of Romeili in the room of the mufti’s son-in-law. On the 22d of Dhu’l hijja, the cazí of Constantinople, Káfzádeh Feizallah, was degraded, and his office conferred on Yehiá Effendí. Hasan Páshá, beglerbeg of Yemen, was appointed, towards the end of Rajab, to the government of Egypt; and his deputy, Sinán Ketkhodá, was made beglerbeg of Yemen in his room.

Kásim Páshá, lately deputy or governor of the Sublime Porte, who, as we have seen, had been anxious to be made grand vezír, was sadly disappointed in his views. The grand vezírship had been conferred by his late majesty on Alí Páshá; and however fit Kásim might have been for holding that high office, yet it could not, without a breach of faith and the most palpable injustice, be conferred on him. His conduct, in fact, showed him, in every point of view to have been wholly unworthy of the high distinction he so ambitiously and so perseveringly sought. He was, however, appointed to hold some office in the city of Baghdád, but neglecting to set off for that city he awakened the displeasure of the grand vezír, who ordered him forthwith to set out for Scutari. Here again he loitered away his time, and it was not till the expiration of several months that he was again forced to proceed. On reaching Yenísheher, he soon began to oppress and tyrannize over the inhabitants in the most shameful manner, but this he expiated with his life. We shall have to advert to this man’s conduct and death when we come to relate the events of the following year. About the end of Shevál, Mohammed Páshá, son of Sinán Páshá, who had been removed from the government of Shám (Syria), but had become a vezír, was created beglerbeg of Caramania. Hájí Ibrahím Páshá, who had risen from a defterdár to the rank of beglerbeg, was appointed to the government of Mesir (Egypt); and Mustafa Páshá, son of Rázieh Khán, was raised to the government of Shám. Ferhád Páshá, who at first had been only a bostánjí báshí, but was at this time commandant in Shám, was raised to the beglerbegship of Haleb (Aleppo), and the válí of Haleb to that of Sivás. All these appointments were effected by the instrumentality of Alí Páshá, the grand vezír. Evils resulted from some of those appointments, and there were not wanting a class of persons who were much dissatisfied. Murád Páshá, the heroic commander in Buda, was appointed to a special vezírship; and he, with the vezír Hasan Páshá, who had been válí of Yemen, were recalled to the Sublime Porte. Súfí Sinán Páshá, on whom the dignity of vezír had been conferred, but who had not hitherto had the honour of taking his seat in the diván, was now called on to do so. On the 6th of Dhu’l Kadah, Khoja Ahmed Aghá, ághá of the janissaries, was degraded, and the second kapújí báshí, Nukásh Hasan Aghá, was appointed in his stead.

Some further account of Delí Hasan (brother of Scrivano).

To a considerable part of this man’s life and conduct we have already adverted. We have related how he succeeded to the command of the insurgents whom his brother, Karah Yázijí (Scrivano, literally the Black Writer) had headed: how he defeated and slew Hasan Páshá at Tokat. These things are well known; and it is not to be denied, that it was only when it was found impracticable to overcome him by arms that the tempting offer of the government of Bosnia made him at least feign submission. Many were the enormities which this man committed, and his success was wonderful. When he went to Belgrade, as observed in a former section of this work, he sent his lieutenant to Bosna Serái. This deputy, whose name was Kúrd Ketkhodá, had imbibed the spirit of his superior; for he perpetrated the most dreadful acts of tyranny and savage oppression throughout the country of Bosnia. So terrible and so numerous were the base deeds of this execrable fellow, that the inhabitants determined on resistance. It was not long ere an opportunity offered for putting their determination into practice. Having one day seized on a servant belonging to some tanners he put him in chains, and this so roused the resentment of the inhabitants that they all rushed towards his palace and set fire to it. One Khulpil, an apprentice, slew Kúrd Ketkhodá himself, and the whole of his mansion perished with him. The people of Banialúka also, with one consent, drove out of their city such of his creatures as were in it.

As to Delí Hasan himself, he appeared at one time worthy of confidence, and at another the very reverse. Most of the men who had accompanied him from Asia perished in the late war, and those of them who returned with him to Bosnia met with no kind reception there. The inhabitants could not endure the sight of them, and therefore appointed to themselves a leader from among their own emírs, whose name was Sefer. They also wrote to the commander-in-chief, Mohammed Páshá, declaring they were resolved to oppose the tyrants who had come among them; and they kept their word; but in their first attack on Delí Hasan and his barbarians they were worsted. However, gaining experience by their disaster, they were better prepared for a second attempt, in which they were completely triumphant. They not only defeated the barbarians, but seized on the whole of Delí Hasan’s baggage. Delí Hasan escaped with his life with great difficulty by swimming across the deep river which passes Izvernik, and sent Sháh-verdí, his acting lieutenant, to the commander-in-chief at Belgrade with a complaint against the Bosnians. Sháh-verdí, however, never once thought of returning to tell him what success he had met with. The commander-in-chief, more generous than his ambassador, sent him an officer to console him, and afterwards succeeded in persuading the government of Constantinople to appoint him to the jurisdiction of Temisvar in lieu of that of Bosnia.

Continuation of the account of the war carried on against the heretics.—The Sháh reduces Reván.

We come now to relate, that though the sháh’s troops had been repulsed before Reván in their first attempts against that city, they at last prevailed. The sháh having again resumed his operations against Reván, pressed the besieged exceedingly, and afterwards sent a messenger to the inhabitants, calling upon them to capitulate. The Revánís, however, were not so disposed, and in their zeal slew the messenger, in order to convince the sháh how determined they were. The sháh was exasperated at this, collected his whole force against their city, and redoubled his efforts; and in consequence of his having succeeded in destroying the aqueducts which conveyed water under-ground into the city, he by this means subjected them to a famine of water, a most dreadful privation. They, however, managed to collect so much of this necessary element in wells and ditches within the city, as in some measure to assuage their thirst, and were thus enabled to maintain their defiance of the enemy. Finding, however, that continued resistance only augmented their danger; that their resources were daily becoming less, and that they were wholly cut off from receiving any succour whatever from the Moslem army, they became totally dispirited. Exertion and deaths weakened them so much that the enemy at length, by one vigorous assault, took the city. Many of the Sunnís were made prisoners by the conquerors, but the greater part of them perished by their swords. Thus fell Reván, after a siege of seven weeks. At the commencement of the siege the number of the inhabitants amounted to five or six thousand. One thousand five hundred of this number died in defence of their city, and about five hundred were carried off by death. About one half of the whole became traitors, so that, in fact, only five hundred, at most, was the whole strength of Reván when it fell into the hands of the red-heads.

The Sháh conquers Shirwán.

According to the celebrated historian, Hasan Beg Zádeh, Ketábjí Omar Páshá succeeded Khádem Hasan Páshá as governor of Shirwán; but he having been deposed, the government was conferred on Mahmúd Páshá, son of Jeghala Zádeh Sinán Páshá. Alája Atlú Hasan Páshá, who had distinguished himself by his bravery and heroism in the wars in Hungary, being appointed to the government of Erzerúm, sent thither one Mustafa Chávush, a relation of his wife, a most extraordinary man, as his deputy, but this man from the severity of his conduct excited the people of Erzerúm, proverbial for their ferocity, to acts of violence. They stoned and banished the poor deputy out of the city, and grasped the whole of his property. The governor himself, on hearing of these outrages, went to Shirwán, but the inhabitants were determined that neither he nor his deputy should enter their city; they however delivered back the things they had seized. Hasan Páshá had no alternative left him but to send a representation of the case to the court of Constantinople, whence he received a letter, appointing him to the government of Shirwán. This new appointment, it would seem, was made before Mahmúd Páshá, also a vezír’s son, and governor of Shirwán, was apprized of his having been superseded by Hasan Páshá. Hasan Páshá, however, having spent about a month before he thought of proceeding to his new government, died ere he commenced the journey, and Mahmúd was confirmed in his superiority of Shirwán. It has been said been said that his death had been occasioned by a poisonous draught administered to him at a feast at which he had been present.

The Kuzil báshes at this time advanced on Shumakhai and took it, and shortly afterwards Shirwán met with the same fate. Mohammed Effendí, who was academical lecturer of Karah Bágh, relates that Sháh Abbás spared neither young nor old, but subjected all to a general slaughter with a recklessness not to be described. Mahmúd Páshá happened to be at Shumakhai when it was attacked, but made his escape to Greece.

Kars is besieged.—Other acts of hostility by the red-heads.

Hasan Beg Zádeh relates, that when Sháh Abbás had laid siege to Reván, or shortly after, Sheríf Mohammed Páshá, having obtained the promise of personal security, went to wait on the sháh, who in the most cowardly and barbarous manner slew him. It was during the time the sháh was engaged in reducing the above-mentioned city, that a division of the Persian army, under the command of Emír Gunah Khán, was sent to reduce the fortress of Akcha Kalla. Emír Gunah Khán having succeeded in the taking of Akcha Kalla without fighting a single battle, drove the whole of the Armenian peasantry in that quarter to Ispahan. The country around Reván, having fallen into the hands of the enemy, was conferred on this heretical chief.

After the sháh had accomplished the reduction of Reván, he led his forces against Kars, and laid siege to it. The warriors of Kars, and about four hundred Osmánlís, who had escaped thither from Reván, the greater part of whom were wounded, were animated by such a spirit of valour as vigorously to resist the invading host. The perverted sháh was completely enraged; and sent them word, that when he took the place he would not spare one of them.

Kurus, another place, but of less note, also fell into the hands of the enemy, but the poor Musselmans who had escaped were surrounded by Gusah Sefer Páshá, emír of Erzerúm. About this same time also, the enemy attempted the taking of Akhiska, at least they manifested a disposition to do so; but God protected it. Karah Kásh Páshá was, at that time, hákim or governor of Akhiska, and was present in it when this hostile disposition was manifested. Three hundred Persians, who had advanced with full purpose of attacking the above place, took up their quarters in a large dwelling not far from it, in which they gave themselves up to most shameful actions. Thither they collected the females belonging to the Armenian peasantry, and carried on with them the most obscene courses. Their husbands, of course, were enraged at seeing their wives thus used; and, therefore, secretly sent word to Sefer Sheríf Páshá; who, without loss of time, attacked them with the few men who had escaped from Reván. The mode of attack was rather singular: they made a hole in the roof of the house wherein these voluptuous wretches had taken up their quarters, and after they had fairly entered it, they rose up and slew every one of these drunken revellers, who never once dreamt of the destruction that awaited them. Their heads were severed from their bodies and sent to Constantinople.

Sheríf Páshá, and also Karah Kásh Páshá, to whom we have been referring, perished in a defeat which Jeghala Zádeh afterwards sustained. It is said in the Fezliké, however, that the sháh, after he had conquered Reván, shewed very great respect to Sheríf Páshá, and conferred on him the superintendence of the mosques and other religious establishments; and also that Sheríf Páshá spent the remainder of his life at Meshhed. About four hundred families who had accepted of offers which the sháh had made them, were all sent off to Kurus under the charge of Mohammed Páshá, son of Khezer Páshá.

About this period, Sáa’tjí Hasan Páshá, the beglerbeg of Erzerúm, and the commander-in-chief of the Turkish forces in the east, died, and the troops became dispersed; but before we can attend further to the relation of the affairs of the east, we have to commence the events of the following year.