“Political Philosophy” and the Moralist Tradition^69
to Bursa some time in the early 1480s, and he probably died there some time
after 1488, since it was in that year that he commenced his Târîh-i Ebu’l-Feth
(“History of the Conqueror”), a historical work covering the period 1451–88.18
This work is preceded by a long introduction on the theory of state and rule
(MI5a–25a, T10–30, B12–41), which is basically a synopsis of Tusi’s ideas.19
Interestingly, Tursun chooses to avoid discussing most of the “political” aspects
of Tusi’s theory; he prefers instead to focus on the theory of the princely vir-
tues, emphasizing, as shall be seen, mildness (not a cardinal virtue in its own
right) as embodied in his patron, Mahmud Pasha, who met his death under
Mehmed II’s executioners. Contrary to what the title of Tursun’s history may
imply, it is far from a hagiography of Mehmed II; rather, Tursun seems to have
taken pains to criticize—discretely—his subject and instead eulogize the
latter’s successor Bayezid.
Indeed, the beginning of Tursun’s introduction is essentially a paraphrase
of Amasi’s third chapter (on human associations). A uniqueness of his work
is that, unlike other exponents of Tusian philosophy, he begins with politi-
cal theory before examining the theory of the soul and its virtues. Of all the
authors of this group, Tursun is also the only one who explicitly refers to
events of his time: his special praise of mildness is perhaps a reference to the
fate of his patron, Mahmud Pasha, executed by Mehmed II on account (it seems)
of his hatred of Prince Mustafa,20 and his account of generosity refers to
Bayezid II’s bestowing of the vakıfs and mülks confiscated by his father back
on their previous owners (T22–23; cf. also T197–98).21
Next, Tursun Beg starts to describe his late patron, Mahmud Pasha; he was
firm in his opinions and plans, intelligent and shrewd, had a pleasant nature,
only spoke when necessary, and was condescending with his servants. When
18 This work has been published in transcription (Tursun Beg—Tulum 1977), in facsimile
and extensive English summary (Tursun Beg – İnalcık – Murphey 1978), and recently in
Italian translation (Tursun Bey – Berardi 2007). On Tursun’s patron, Mahmud Pasha, see
Stavrides 2001; on his political ideas see İnalcık 1977, 65ff; Tursun Beg – İnalcık – Murphey
1978, 20–24; Fodor 1986, 221–223; İnan 2003; İnan 2006; İnan 2009, 113–114; Yılmaz 2005,
40–41; Görgün 2014, 413–417.
19 Tusi’s work is referred to explicitly (Tursun Beg – Tulum 1977, 16). Another source is the
Chahar maqala by Nizamî-i ‘Arudî-i Semerkandî (probably composed in 1156); see İnan
2006.
20 Mustafa died in 1473, just after Mahmud Pasha’s dismissal from office and one year before
his execution. There were other reasons as well, but it seems that the pasha’s growing
power also played a role (Stavrides 2001, 180–84, 329–355).
21 This identification of state appropriation with personal greed is significant, as it implies
an identification of the state with the ruler; I have examined this subject in Sariyannis
2011a, 142–143 and Sariyannis 2013, 111–115.