The Sultanas have leave of the Grand Seignor, that certain Jew-women may at any time come into the Seraglio unto them; who being extraordinary subtil, and coming in under colour of teaching them some fine and curious needle-works, or to shew them the art of making waters, oyls, and painting for their faces (having once made way with the better sort of the eunuchs which keep the gate, by often seeing them for their egress and regress) do make themselves by their crafty insinuations so familiar, and so welcome to the king’s women, that, in a manner, they prevail with them in whatsoever they shall attempt for their own ends; for these are they whom the Sultanas do imploy in their private occasions; carrying out whatsoever they would have sold, and bringing in unto them any thing that they have a desire to buy. And hence it is, that all such Jew-women, as frequent the Seraglio, do become very rich; for what they bring in, they buy it cheap, and sell it dear to them: but on the contrary, when they have jewels or the like commodities to sell for the Sultanas, which are to be conveyed out by stealth, they receive a reasonable price for them of strangers, and then tell the simple ladies, who know not their worth, and are afraid to be discovered, that they sold them peradventure for the half of that which they had for them. And by this means there come things of great worth out of the Seraglio, to be sold abroad at easy rates; yet in the end the husbands of those Jew-women have but a bad market of it; for being discovered to be rich, and their wealth to be gotten by deceit, they oftentimes lose both goods and life too; the Bashaws and Defterdars altogether aiming at such as they are, thinking by that means to restore to the Grand Seignor that which hath from time to time been stolen from him; [and the rather for that they themselves, under pretence of so good a work, may easily get shares in the estates of such delinquents.
But notwithstanding they are generally known, and accounted, for fraudulent and false-hearted people; yet there is scarcely a man of authority or esteem among the Turks, and especially the Defterdars, but hath a Jew for his counsellor, and assistant in the managing of his affairs; such a good opinion they have of their sufficiency, and so ready are the Jews to entertain any manner of imployment; so that their wives are not so great and powerful with the Sultanas, but they themselves are as intimate with the Bashaws, and other great ones of that rank.]
The women of the Seraglio are punished for their faults very severely, and extremely beaten by their overseers; and if they prove disobedient, incorrigible, and insolent, they are by the king’s order, and express command, turned out and sent into the old Seraglio, as being utterly rejected and cast off, and the best part of what they have is taken from them: but if they shall be found culpable of witchcraft, or any such like abomination; then they are bound hand and foot, and put into a sack, and in the night cast into the sea. So that by all means it behoveth them to be very careful and obedient, and to contain themselves within the bounds of honesty and good behaviour, if they mean to prosper, and come to a good end.
Now it is not lawful for any one to bring aught in unto them, with which they may commit the deeds of beastly and unnatural uncleanness; so that if they have a will to eat radishes, cucumbers, gourds, or such like meats; they are sent in unto them sliced, to deprive them of the means of playing the wantons: for they being all young, lusty, and lascivious wenches, and wanting the society of men, which would better instruct them, and questionless far better employ; them are doubtless of themselves inclined to that which is naught, and will often be possess’d with unchaste thoughts.
Source: Ottaviano Bon, The Sultan’s Seraglio: An Intimate Portrait of Life at the Ottoman Court, from the seventeenth century edition of John Withers, introduced and annotated by Godfrey Goodwin (London: Saqi Books, 1996), 45–50. Reprinted with permission of Saqi Books.
4. SULTAN AHMED III AT THE ROYAL PARADE
Lady Mary Wortley Montagu (1689–1762) was one of the most prolific English writers of her time. In 1716, when her husband, Edward Wortley Montagu, was appointed as the ambassador to the Ottoman Empire, Lady Mary Wortley Montagu accompanied him on his journey to the Ottoman capital, Istanbul. At the time the reigning sultan of the Ottoman Empire was Ahmed III (r. 1703–1730).
In her letters written to family members and acquaintances in England, Lady Mary Wortley Montagu left detailed accounts of the daily life of the Ottoman ruling elite, including the daily lives and activities of the female members of the ruling dynasty. In the excerpt below, which are taken from her Turkish Embassy Letters, Lady Mary Wortley Montagu described Ahmed III participating in a royal parade organized on the occasion of a military campaign.
Now the Grand Signor is resolved to lead his army in person every company of them is obliged upon this occasion to make a present according to their ability. I took the pains of rising at six in the morning to see that ceremony, which did not however begin till eight. The Grand Signor was at the seraglio window to see the procession, which passed through all the principal streets. It was preceded by an Effendi mounted on a camel richly furnished, reading aloud the Alcoran [the Koran], finely bound, laid upon a cushion. He was surrounded by a parcel of boys in white, singing some verses of it, followed by a man dressed in green boughs representing a clean husbandman sowing seed. After him several reapers with garlands of ears of corn, as Ceres is pictured, with scythes in their hands seeming to mow; then a little machine drawn by oxen, in which was a windmill and boys employed in grinding corn, followed by another machine drawn by buffaloes carrying an oven and two more boys, one employed in kneading the bread and another in drawing it out of the oven. These boys threw little cakes on both sides among the crowd and were followed by the whole company of bakers marching on foot, two and two, in their best clothes, with cakes, loaves, pasties and pies of all sorts on their heads; and after them two buffoons or jack puddings with their faces and clothes smeared with meal, who diverted the mob with their antic gestures. In the same manner followed all the companies of trade in their empire, the nobler sort such as jewelers, mercers etc. finely mounted and many of the pageants that represented their trades perfectly magnificent, amongst which the furriers’ made one of the best figures, being a very large machine set round with the skins of ermines, foxes etc. so well stuffed the animals seemed to be alive, followed by music and dancers. I believe there were, upon the whole, at least 20,000 men, all ready to follow his highness if he commanded them.
The rear was closed by the volunteers who came to beg the honor of dying in his service. This part of the show seemed to me so barbarous I removed from the window upon the first appearance of it. They were all naked to the middle, their arms pierced through with arrows left sticking in them, others had them sticking in their heads, the blood trickling down their faces, and some slashed their arms with sharp knives, making the blood spout out upon those that stood near, and this is looked upon as an expression of the zeal for glory. I am told that some make use of it to advance their love, and when they are near the window where their mistress stands, all the women in town being veiled to see this spectacle, they stick another arrow for her sake, who gives some sign of approbation and encouragement to this gallantry. The whole show lasted near eight hours to my great sorrow, who was heartily tired, though I was in the house of the widow of the Captain Pasha (Admiral), who refreshed me with coffee, sweetmeats, sherbet etc. with all possible civility.
Source: Lady Mary Wortley Montagu, The Turkish Embassy Letters, annotated and edited by Malcolm Jack (London: Virago Press, 1994), 94–95. Pickering & Chatto. Reproduced by permission of Routledge, a division of Taylor and Francis Group.
5. TREATY OF PEACE AND FRONTIERS: THE OTTOMAN EMPIRE AND PERSIA (MAY 17, 1639)
Beginning in 1514, the Ottoman Empire and Iran entered an era of war and conflict, which lasted for nearly a century and a half.
On May 17, 1639, the Ottomans and Iranians signed a treaty on the plain of Zohab (Zuhab) near the town of Qasr-i Shirin (Kasr-i Şirin), in present-day western Iran, which ended nearly 140 years of hostility and warfare between the two Islamic states. The Treaty of
Qasr-i Shirin established the Ottoman sultan as the master of Iraq, while Safavid Iran maintained control over Azerbaijan and the southern Caucasus. The Safavids promised to end their Shia missionary activities and military raids in Ottoman territory. As a symbolic gesture, the Iranians also agreed to cease the practice of publicly cursing the Sunni caliphs, which had become widespread among the Shia population in Iran.
Praise to God, the Holy, the Gracious, the bestower of Victory; who has opened the door of peace and concord with the key of the words: “Verily I wish nothing so much as reconciliation,” and dispelled the darkness of war and fighting with the light of quiet and happiness. Blessings and benedictions, so long as flowers spread their perfume and daylight shines, upon his Prophet who has fully and clearly manifested the faith, and with whose auspicious advent Islamism was greatly rejoiced; and upon his family, children and companions who have been active in propagating that faith.
Now, whereas, by the will and good pleasure of Him who raised the skies without pillars, and by an effect of the wisdom and omnipotency of Him who composed all things from various elements, and who has no equal, good order in society, and the conservation of the world depend upon the justice and equity of the Sovereigns, and upon their good understanding and union, no less than upon their submission to the positive and to the negative divine Commands, the August Sultans have, in conformity to this sacred precept: “Fear God and reconcile yourselves,” resorted to reconciliation, which is a source of happiness, and renounced hostilities and war, the sword of mutual contrariety was put into the scabbard; and nations which were making war with each other, cordially reconciled themselves. “That is a favour of God. He grants it to whom He pleases: and God is most gracious.”
I, therefore, the most humble of all of the servants of God, being charged and authorized to do or undo whatever concerns the Empire and the nation, and to make, just as I choose, war or peace, an authority which I hold from the most glorious Padishah who is the Defender of the faith, whose Majesty is as great as that of Solomon, who is the substitute of God in the world, and who has justified the maxim that “An equitable Sultan is the shadow of God on earth”; the asylum of the greatest Musulman Princes, the shelter of the most illustrious Turkish sovereigns, the supporter of Islamism and of Musulmans, the exterminator of heresies and of the polytheists, the Sovereign of the two lands and of the two seas, the sovereign of the two Orients and of the two Occidents, the servant of the two Holy Cities, the treasure of Mankind and the apple of the age, who is protected y the Supreme Being whose divine assistance men implore, and favoured by the most High and propitious God; May His Imperial Majesty’s Dynasty last till the end of the world, and their reign be prolonged till the consummation of ages! have, in virtue of my full powers and my real character of the sultan’s substitute, ordered the Turkish victorious troops to march from beneath Bagdad, and begin to go forward with an intention of entering the Persian territory. On our arrival at a station called Haronia, the most distinguished among the Grandees Chems Uddin Mehmed Culy Bey, Great Equerry, arrived there in the capacity of Ambassador with a Letter from Him who is the ornament of the Persian Throne, the splendor of the kingdom of Djem, and whose magnificence is equal to that of Darius, the great Prince and illustrious Lord, the Precious Pearl of the Sea of Royalty, the sun of the sky of Sovereignty, the noble Eagle of the high region of the Dignity of Shah, the most Illustrious and Majestic Prince whose troops are as numerous as the stars; may the most High God raise the banners of his strength from earth to Heaven, and exalt the edifice of his Glory to the height of the vaulted sky! to our great and august Padishah, and also a flattering Letter to me. The Ambassador having asked that the fire of war should be extinguished and the dust of fighting dispersed, stating that His Majesty the Shah’s will is that reconciliation and peace between the two Parties should take place, I, on my part too, wishing to act in conformity to the sacred text, to wit: “If they incline to peace, do ye also incline to it,” have readily consented, for the sake of the safety and tranquility of mankind to make Peace; and a letter was sent to the Shah to the end that His Majesty might send a Person of confidence with power to settle the conditions of the Peace, in a manner suitable to the honour and dignity of the two Governments. Consequently the Shah has appointed according to the established laws and rules, to negotiate and conclude this treaty of Peace, and establish and fix the state of the frontiers, the most excellent and faithful Saroukhan, may he always be fortunate in transacting affairs on which quiet and security depend! Saroukhan, on his arrival in the Imperial Camp at Zahab, was received with marks of hospitality; and on the 14th day of Muharem, in the year 1049 of the Hegira of the Prophet, upon whom be the best benedictions, a Divan was held in the Imperial Camp, in which were present the illustrious Vizirs, the Miri Miran, the Commanders and Agas, the Aga of the Janissaries, six Agas of six Companies, and other officers of the army. Saroukhan, the Plenipotentiary who was duly accredited, and the Ambassador Mehmed Culy Bey, were introduced in the Divan, and the preliminaries were discussed with them so as to put on a good footing the position of the Rayas and of the poor who are a trust imposed by the Author of all beings, and the result of the discussions on both Parties has been written down and is as follows: Tzanan, Bedrie, Mendelgeen, Derteuk and Dernai in the Pashalik of Bagdad, will remain under the authority of the Shah. Serminil is fixed as frontier between Derteuk and Dernai. That part of the country of Haronia, occupied by the Tribes of Djaf and Zilja Uddin, will belong to the Sultan. Pezai and Zerdony remain to the Shah. The fortress of Zindjir, which lies on the top of the Mountain, shall be demolished; the Sultan will take possession of the Villages lying westward of it, and the Shah will take possession of those lying eastward. The Villages on the Mountain above Sailm Calè, near Chehrezor, will be in the possession of the Sultan, and the Villages lying on the East, will be in the possession of the Shah, who will also keep the Castle of Orman with the Villages which are dependent on it. The defile leading to Chehrezor has been established as a frontier. The fortress of Kizilidji with its dependencies shall remain in the possession of the Sultan; and Mihreban with the dependencies thereof, in that of the Shah. The fortresses of Cotour (Kotur) and Makoo on the frontier of Van, and the fortress of Magazberd towards Kars and Van, will be demolished by the two Parties, and so long as the Shah will not have molested the fortresses of Akiskha, Kars, Van, Chehrezor, Bagdad, Bassora and other Places within the limits, such as fortresses, forts, Districts, lands, hills and mountains, and no such horrible act as provoking to rebellion shall have been committed by Him, on their part also His Majesty our Great Padishah will respect this Peace, and no molestation shall, contrary to Treaty, be done to the places which remain within the limits of the other side.
In order, therefore, that Merchants and travellers belonging to either Party may come and go and meet with a friendly reception, I have, in virtue of my full power and positive authority written down this egregious Treaty, the contents of which are true, and sent it to His Majesty the Shah, and to our most August Padishah. So long as the Shah shall, according to the Sacred text: “Do not violate an agreement after ye have done it” observe this treaty as it ought to be observed, His Imperial Majesty, our most Magnificent Padishah also, will act in obedience to the Holy Command: “Fulfill your agreement, for an agreement is obligatory.”
This Happy Peace will last and be maintained, with the permission of God, till the day of resurrection: “And he who shall alter it after having heard it, verily this sin shall be upon those who shall have altered it.”
Praise to God; He is the sole God, and blessings upon him after whom there will be no Prophet. In the beginning; and in the end; and externally; and internally.
The most humble of the servants of God.
MUSTAFA, Grand Vizier
Source: J. C. Hurewitz, Diplomacy in the Near and Middle East: A Documentary Record. Vol. 1: 1535–1914 (Princeton, NJ: D. Van Nostrand Company, 1956), 1:21–23. Reprinted with permission.
6. LADY MARY WORTLEY MONTAGU’S ACCOUNTS OF WOMEN IN THE OTTOMAN EMPIRE
In her letters written from Istanbul to family members and friends in England, Lady Mary Wortley Montagu (1689–1762) left detailed accounts of the daily life of the Ottoman ruling elite, including the daily lives and activities of the female members of the ruling dynasty. In the four excerpts reproduced below, which are taken from her Turkish Embassy Letters, Lady Mary describes in great detail the daily life of Ottoman women, as well as the status of women in Islam as practiced by elite Ottoman families.
Description of an Ottoman Bathhouse (i.e., Hammam)
… I won’t trouble you with a relation of our tedious journey, but I must not omit what I saw remarkable at Sofia, one of the most beautiful towns in the Turkish empire, and famous for its hot baths, that are resorted to both for diversion and health. I stopped here one day on purpose to see them. Designing to go incognito I hired a Turkish coach. These voitures are not at all like ours, but much more convenient for the country, the heat being so great that glasses would be very troublesome. They are made a good deal in the manner of the Dutch coaches, having wooden lattices painted and gilded, the inside being also painted with baskets and nosegays of flowers, intermixed commonly with little poetical mottos. They are covered all over with scarlet cloth, lined with silk, and very often richly embroidered and fringed. This covering entirely hides the persons in them, but may be thrown back at pleasure and the ladies peep through the lattices. They hold four people very conveniently, seated on cushions, but not raised.
The Ottoman Empire: a Historical Encyclopedia [2 Volumes] Page 71
