Samples of Translated Texts 481
his faith and his world. And let nobody take a timar without reason from the
hands of anybody who has taken it from me. And when he dies, let it pass to his
son. Let it be given to him [i.e. the son] even if he is still young. Whenever a cam-
paign is launched, let his servants go on campaign, until he grows to become
useful. And may God be pleased with those who guard this law. And if anyone
tries to impose a law contrary to this one to my kin, may God not be pleased with
whoever made it and whoever applied it”.2 Ahmedi (See Chapter 1)
From Tevârîh-i Mülûk-i Âl-i ʿOsmân (“History of the rulers of the House of Osman”),
translated by Kemal Silay:2
Those kings whom I mentioned? I have spoken of their deeds and characters.
Some were infidels, some showed cruelty—more of that in them than
kindness.
Concerning the justice of the Mongol Sultans: hear now the explanation of
what it was.
They did not mention the fact that Cingiz Han clearly oppressed the people.
They [the Mongol rulers] oppressed them with the law, but they did not paint
their hands with blood.
Lawful oppression and confiscation are amenable to the people as a form of
justice.
... Orhan was equitable and a dispenser of justice. Because of him, the justice
of ‘Ömer was forgotten.
Where the justice of the Ottomans exists, why would the justice of ‘Ömer be
mentioned there?
... Since the people received that justice from him [Bayezid I], whether big or
small, they became industrious.
No place remained within all of Rum which did not prosper from his justice.
Neither desert nor mountain remained in the land that did not become a
sown field, a garden, or an orchard.
... The Ottoman Şah was the ‘Ömer of justice. He knew that the judges were
dispensers of injustice.
Their deeds were bribery and corruption of the holy law. They did not even
talk of what is cause and effect.2 Ahmedi – Silay 2004, 1, 5, 20.