Annals of the Turkish Empire, from 1591 to 1659. Mustafa Naima
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