The Sacred Books and Early Literature of the East, Volume 6 (of 14): Medieval Arabic, Moorish, and Turkish
Religion
The Sacred Books and Early Literature of the East, Volume 6 (of 14): Medieval Arabic, Moorish, and Turkish
Oriental literature -- Translations into English
To this he could make no reply, and I turned the conversation into
another channel.
The Shah once said to me, "Tell me, since thou hast traveled so much,
which of the cities thou hast visited pleases thee best." And I
replied: "I have indeed seen most of the cities of this world, but I
have found none to compare with Stamboul and Galata."
The Shah allowed this to pass, and continued: "At how many _Tumens_
dost thou estimate the combined income of the Beys and Beylerbeys of
Turkey?" to which I replied: "The Beys and Beylerbeys of Turkey receive
payment according to their rank, but they enjoy besides this generally
a private income. Other princes remunerate their officers in proportion
to the pay of the regiment which they command, but if the pay of the
Beys and other officers in the service of the Emperor of Turkey were
to be based upon this foundation, it would run not into _Tumens_, nor
yet Lakhs,[213] but into _Kulurs_. To give you an example: The payments
made to the Beylerbeys of Rumelia, Anatolia, Egypt, Hungary (Budin,
_i.e._, Ofen), Diarbekir, Bagdad, Yemen, and Algiers, are, each in
themselves, as much as any other prince would lay out on the whole
of his army. This proportion holds good for all the other Beylerbeys
also, and is in strict accordance with the superior standing of our
government. Quite a different system is adopted for the troops under
Khans and Sultans, for there is always an element of uncertainty there;
but in Turkey the army belongs to the Padishah. All Beylerbeys and
officers are his servants, and an Imperial command is law and can not
be trifled with."[214]
On this same occasion some of the officers asked whether the documents
which had been taken from me by Ibrahim Mirza in Meshhed had ever been
placed before the Shah. This question was answered in the affirmative,
but I did not like to pursue the subject, mindful of the saying:
"When evil slumbers, cursed be he who arouses it"—and I turned the
conversation into another channel.
I preferred to plead my cause with another gazel, which the Shah
graciously accepted, and which finally led to the desired result. We
received permission to leave. He wrote a letter expressive of his
unalterable respect and devotion to his Majesty the Padishah, gave me
more presents, and commanded Nazr Bey, a brother of Yuzbashi Hasan Bey,
to accompany me on the journey.
While in Kazvin I made a pilgrimage to the grave of Imam Shahzade
Husein, and in the beginning of Rebiul Evvel I started on my journey to
Bagdad.
Near to Sultani, we passed Abhar, and I stopped to visit the grave of
Pir Hasan, the son of Akhi Avran, then on to Kirkan, where I visited
the grave of Mohammed Demtiz[215], a son of Khodja Ahmed Jesewi, and
from there to Derghezin and Hamadan, in which latter place the graves
of Ain-ul-Kuzat and Pir Ebulalay, the armor-bearers of the Prophet,
were visited. At Saadabad, our next station, I was met by the governor,
who treated me with marked attention.
Public-domain text, read in full here on John Shaqi.
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