366 chapter 8
Ratıb Efendi stresses that Ottomans had assisted France in the past; France is
again rather weak, especially financially, and French kings lie when they claim
friendship with the Ottomans since they usually act in accord with Austria and
Russia. More generally, no European state is to be trusted, and Ratıb Efendi
presents several examples of European treachery against the Ottoman Empire.
Thus, Ratıb Efendi urges Selim to refuse both requests (Y271).67
Moreover, Ratıb Efendi goes into some depth on financial matters. He
remarks that every state has its own laws (Y263: her devletin bir kanunu, bir
kaide ve töresi vardır) and cannot be compared with any other, and he argues
that Ottoman state expenses are constantly paid in arrears (tedahül). A wise
doctor, i.e. a grand vizier such as Koca Mehmed Ragıb Pasha (whose efforts
were mentioned at the beginning of this chapter), can manage to reverse this
process and create surpluses only if he is appointed for life. Now, he writes,
the Ottoman state has no debt and does not need raw materials such as iron
or meat from other states; moreover, its religion gives it an advantage, due to
zeal for Holy War. Ratıb Efendi’s downplaying of the financial problems here
is strongly reminiscent of Canikli Ali Pasha’s similar views. Significantly, both
Vasıf and Ratıb Efendi oppose “Westernizing” proposals without denying the
absolute power of the sultan (or his delegate, the grand vizier), although Vasıf ’s
praise of Ottoman soldiers who “cannot be compelled” might be seen as a con-
cession to janissary power.
It is interesting that one of the most “traditional” treatises of this period
also comes from a scholar closely associated with some of the most fervent
supporters of Selim III. Abdullah Halim Efendi was born in 1742/43 to a father
who was a müderris and imam. He had a good ulema education and served as
imam, secretary, and steward (kethüda) under various officers, including the
şeyhülislam Arabzâde Atâ Efendi, several close collaborators of Selim III, such
as the defterdar Mehmed Şerif Efendi and Mustafa Reşid Efendi (kethüda of
the grand vizier), and finally İzzet Mehmed Pasha (later grand vizier, in 1794),
whose kethüda he had been for four years. In 1791 he composed Seyfü’l-izzet ila
hazreti sahibi’d-devlet (“The sword of glory [or: Izzet’s sword] for his excellency
the lord of the state”) upon his patron’s request.68
The main part of this work is almost wholly a traditional adab essay, draw-
ing heavily on hadiths and Islamic jurisprudence (including Dede Cöngi’s
al-Siyâsa al-shar’iya) and reminiscent of sixteenth-century literature. Halim
answers the complaints of his patron regarding the difficulties of the vizierate,
stressing that governing with justice is one of the most commendable acts,
67 On the international context of these remarks see the analysis in Ratıb Efendi – Yıldız
2013, 239–243.
68 Halim Efendi – Şahin 2009.