The Martyrdom of Murat Hüdavendigar According to Ottoman Classical Sources

Introduction:

Ertuğrul's sons, Osman Bey and Orhan Bey, laid the foundations of the Ottoman Empire through their military campaigns. Victory in the war against Byzantium in 1302 facilitated the establishment of the Ottoman state. The capture of Pelakanon and Iznik during the reign of Orhan Bey made the Ottomans recognized and known among the principalities. Crossing over to Rumelia in 1352 and achieving success in jihad activities there ensured that the base and military class of other Anatolian principalities shifted to the Ottomans. [1]

Murat I, who will be discussed in this article, was born in 1326 as the son of Orhan Bey and Nilüfer Hatun. He was sent to the province of Bursa in 1337 and to Rumelia in 1357. He was assigned to jihad here after the death of the Conqueror of Rumelia and remained in the region for a period of conquest until his father's death. When his father died in 1362, he came to Bursa and ascended the throne. [2]

Murad I's conquests in Rumelia and his advances in Thrace and Edirne terrified the Byzantines. The Byzantines began to see the solution in a crusade against the Ottomans. Although negotiations took place, they ended in failure. Another rival of the Ottomans in the region was Lazar. The defeat in Bosnia in 1388 emboldened Lazar, who saw himself as capable of fighting the Ottomans.[3]

The encounter between Lazar and Murad I did not take long. The Ottomans won a great victory in the war that took place in Kosovo. At the same time, Murad I was martyred in the aftermath of this war. This article will examine the martyrdom of Murad I in classical Ottoman sources.

The Martyrdom of Sultan Murad I in Enverî’s Düsturnâme

That year, the Laz had paid tribute to the Khan,
Bursa was filled with wealth — there was no need for more.
Later, the nobles learned of the girl’s condition,
And thus they all turned against the Laz.
The Laz was captured, but the accursed Miloš,
Spurred his horse and came boldly to the Sultan.

He said, “I am the lord Miloš — let me kiss your hand,
From now on, I will embrace your faith and serve you.”
They thought he would kiss the Sultan’s hand,
And so he dismounted from his horse.
That day, the Sultan rode a gray stallion.
Miloš had a dagger hidden in his sleeve,
And with that dagger, he struck the Sultan suddenly.

He clung to the Sultan and threw him from his horse.
Though the warriors rushed upon him,
They struck him with swords and axes —
Some with spears, some with knives —
Until they hacked that cur to pieces.

But the Shah (Sultan) could not be saved — his strength departed.
There, they pitched a tent over the fallen Sultan,
And when they saw him thus,
They wept and mourned over their Shah.[4]

There was a brave man named Hace Ömer. He fell in love with a girl named Mara. This girl was so beautiful that 400 ban lords were also in love with her. One day, Hace Ömer pursued this girl and took her, who was the daughter of a ban lord. Since this incident took place in the Serbian (Laz) country and the Serbian bans had their hearts set on the girl, they rebel against the king for not taking action against this situation. When the King of Hungary hears this news, he is saddened and sends soldiers to the Serbian king to fight against the Turks.[5]

Among the Serbs was Miloš, who had previously been in the Ottoman Empire. Rumors spread that this Miloš (Miloš Obilić) wanted to enter the sultan's service, but he never came to the Ottomans. During the battle, while on horseback, he approached Sultan Murat and said he wanted to kiss his hand. The sultan was also on a gray horse. Miloš dismounted to kiss the sultan's hand and stabbed Sultan Murat with a dagger he had hidden in his cloak. Sultan Murat eventually bled to death, and those who witnessed the scene could not hold back their tears. The sultan died, stating that Sultan Bayezid should succeed him. Yakup was later killed. [6]

Thus, the incident was described in this manner in Enveri's Düsturname. Miloš approached the sultan carrying a dagger in his cloak and stabbed him to death. The sultan later died from blood loss. Before the sultan died, he announced who would succeed him to the throne. The sultan was on his horse, and Miloš, also on his horse, dismounted to kiss his hand and stabbed him. Before Sultan Murad died from blood loss, he announced who would succeed him to the throne.

The Martyrdom of Sultan Murad in Aşıkpaşazade

Laz (Serbian) sent an envoy to Sultan Murat inviting him to war. After both armies met in Kosovo, events unfolded as follows.

"...The infidels saw the Islamic army. They immediately straightened themselves and marched forward. Bayezid Khan stood on the right side. Ya'kup Çelebi stood on the left side. The warriors also shouted takbir and marched against the infidels. When the two armies met, a fierce battle ensued. Bayezid fought well on the right flank and Ya'kup Çelebi fought well on the left flank. Laz also joined Ya'kup Çelebi's side. And the infidel army on that side was defeated.

And from this side, they sent an infidel named Mileş Köpile against the khan, and he walked towards the khan with his sword and hat in his hand. The warriors gathered around him. The infidel said, "Go away, I have come to kiss your hand. And I have also come with good news. They have captured Laz's son. They are bringing him here." The warriors were relieved. Immediately, whoever was close to the khan turned the accursed one around and struck the khan. They quickly set up a tent over the khan. They placed Bayezid at the foot of the banner.

On this side, Hod Ya'kup Çelebi had captured the infidels. They came and said to Ya'kup Çelebi, “Come, your father wants you.” As soon as he came to the tent, they treated him like his father. They took him with Laz's son. They also brought them to their rightful place. That night, there was great turmoil among the soldiers. In the morning, the people accepted Bayezid Khan as sultan. He came and ascended the throne. They turned their attention toward Edirne."[7]

As can be seen, Aşıkpaşazade recounts the assassination of Sultan Murat in a manner similar to that described in the Dusturname. Miloš approaches the Sultan under the pretext of kissing his hand and assassinates him. Subsequently, they claim that Yakup was summoned by his father, thereby paving the way for Bayezid to ascend the throne.

The Martyrdom of Sultan Murad in Neşri's Cihannüma

In Cihannüma, the event unfolds as follows:

"Murad Han Gazi had also resolved to become a martyr. For the infidel had been defeated. He did not find any sign of martyrdom for himself; surprised, he was watching these warriors who were ready for battle with a few companions when an infidel arrived. They called him Miloş-Kopile. He was a very fierce and brave man. "I will be in Laz's company. Kill the Turk's leader," he declared, hiding a dagger on his person. As he approached with this intent, the warriors attacked the infidel, wounding him. The infidel, wounded and bloodied, hid himself among the warriors, for Gazi Murad Khan was coming toward the infidel. Kadir also stood up and turned toward the Sultan. Gazi Murad Han, wanting to stop his guards, said, “He must have a purpose, let him come.” That accursed one had hidden a dagger in his cloak. He came and pretended to kiss the Sultan's stirrup, then stabbed the Sultan. He came and pretended to kiss the Sultan's stirrup, then stabbed the Sultan. When fate comes, it is like the blink of an eye. His death was predestined. His soul, like an angel, flew to the paradise of paradise. He was an absolute warrior. He became a true martyr. They immediately tore the infidel to pieces. They quickly pitched a tent over Han and brought Sultan Bayezid to the foot of the banner. They placed Ya'kup Çelebi in the tent, saying, “Come, your father wants you,” and gave him his due. And they had taken the Laz and his son captive.[8]

In Neşri, however, the incident is recounted somewhat differently. Miloš had already decided to kill the Sultan before the battle and was wounded while coming to kill him. Wounded, he hid among the dead, waiting for the right moment. After being noticed, the Sultan allowed him to approach, thinking he had something to say. Miloš then pretended to kiss the Sultan's stirrup and killed him. They also killed Yakub, just as in Aşıkpaşazade, by saying, “Come, your father wants to see you.”

The Martyrdom of Sultan Murad I in the Anonim Tevârîh

The Warrior Khan fought against them in battle,
So fierce that the earth itself grew narrow for them.
A storm of battle broke out between the two sides,
Its memory was recorded in the chronicles.

Wherever I cast my gaze, there were heads —
And wherever you might step, there were bodies.
The roads were covered with heads and torsos,
Horses rode upon the slain stacked layer upon layer.

In that fierce war the enemy was defeated,
The infidels fled, fallen and broken.
The army pursued them far in great numbers,
Until only a few servants remained with the Shah.

The Sultan stood there as the soldiers returned,
So that they might find their leader once again.
When they came, they saw him drenched in blood,
From head to foot he was covered in it.

Among the bodies a corpse lay hidden,
But when it saw the Warrior Khan clearly,
As fate decreed, that man arose from where he lay,
Leapt forth and struck the Sultan with a dagger.

At that moment, the blessed Sultan
Gave his soul to God and became a martyr.
What can be done? Such is the will of God —
No living being remains forever.

He was a warrior in every battle, with the Truth (God) on his side,
And since he died, surely he is a martyr.
Seek help from his soul,
That you may gain victory and success through him.[9]

The Anonymous Chronicles describe the situation in much the same way. Sultan Murad hid among the dead and was martyred by someone who was following him. The name of the person who martyred him is not given; he is referred to as “a soldier.” But what can be understood from this is that, unlike in other classical works, he did not come to the sultan's side under the pretext of kissing him. When the opportune moment arose, he “leaped forward” and stabbed the Sultan with a dagger.

The Martyrdom of Sultan Murad I in the Selâtin-nâme

Now listen here to a story,
Which the narrator has thus recounted:

From this point onward, that sovereign of the age,
That Khan who gathered once more his army,
Set forth to seize the land of the Laz,
Taking captives — some by the neck, some by the hand.

Whatever lands remained to the Shah,
This devout ruler rose to reclaim them all.
In that moment the Shah’s zeal was aroused,
The world was filled with the sound of his assault.

The Emperor marched upon them,
Giving them no chance to open their eyes, blocking their path completely.

When the King of the Laz heard of this affair,
He too gathered his troops like the waves of the sea.
There were Hungarians, priests of the Czechs, and also Greeks and Russians —
None could find a way out of that turmoil.

When that Khan cast off his cloak of mortality,
That Sultan departed to the realm of eternity.
The chronicles record that it was the year seven hundred and eighty —
Thus had the events reached this time.

The sovereign of the age, departing from this fleeting world,
Became eternal in the realm of everlasting life.
Such is the nature of the world, O friend —
The cruel heavens bring forth what they later consume.

And know that he was sixty-four years old,
Blessed was that world-sovereign.
When the Shah removed his raiment of mortality,
He passed, in peace and glory, from this world.

He left to his son the throne, the crown, and the court.”[10]

In the Selâtin-nâme, the manner in which the Sultan was martyred is not mentioned. The author, Kemal, only provides the date of the Sultan’s death and briefly describes his characteristics. After stating that the Sultan fought against the Laz (Serbian) soldiers, he suddenly reports that the Sultan had departed from this world.

The Martyrdom of Sultan Murad I in Doukas

Finally, we will examine how Doukas narrates the event.
In Doukas, the incident is depicted somewhat differently from the other chronicles. A battle takes place between Sultan Murad and the Laz (Serbian) king. Both sides take a short pause in the fighting. During this time, a young man from a noble Serbian family secretly escapes from his own camp and surrenders to the Ottoman army.

He then calls out to the Sultan by name, claiming that he will provide information that could help him win the battle. When the Sultan permits the young man to approach, the youth draws a dagger he has brought with him and strikes the Sultan in the heart.

The Ottomans conceal the Sultan’s condition and continue the battle. After some time, the battle is won. While Sultan Murad is in his final moments, the Serbian king and his soldiers are executed in front of the Sultan’s tent. One of the Sultan’s sons, Savcı[11], is summoned in his father’s name and put to death, while Bayezid ascends to the throne.[12]

Conclusion

This article examines the subject of Sultan Murad's martyrdom in Enveri's Düsturname, Aşıkpaşazade's History, Neşri's Cihannüma, Dukas's work, and the Anonymous Chronicles edited by Nihat. Although these classical works generally view the event in the same light, there are some differences.  In general, the conclusion drawn from the chronicles is that the Sultan was martyred during or after the battle. The chronicles differ in their accounts of how this happened. In this article, we believe that the opinion of our professor Feridun Emecen is correct and we express it here verbatim.

“...it can be concluded that after seeing the guarantee of victory, those around Murad I relaxed their defense, and during this time, the sultan lost his life as a result of either a planned or an isolated assassination.”[13]

We believe that Professor Feridun Emecen's assessment of the matter is correct. Sultan Murad was martyred as a result of a premeditated or individual assassination. This event has taken its place in history as a very important incident, both in terms of Ottoman history and Serbian history.

Kaynakça

• Emecen, Feridun. İlk Osmanlılar ve Batı Anadolu Beylikler Dünyası.İstanbul: Timaş, 2006.
• İnalcık, Halil. Kuruluş Dönemi Osmanlı Sultanları (1302-1481). İstanbul: İSAM, 2010.
• Fatih Devri Kaynaklarından Düsturname-i Enveri, Osmanlı Tarihi Kısmı (1299-1466) İstanbul, 2003.
• Neşri, Mehmet. Kitab-ı Cihannüma. haz. Faik Reşit Unat ve Mehmet A. Köymen. Ankara: TTK, 2014.
• Anonim Tevârih-i Âli Osman. Haz. Nihat Azaman. İstanbul: Edebiyat Fakültesi Basımevi, 1992.
• Kemal, Selatin-name (1299-1490), Haz. Necdet Öztürk. Ankara: TTK, 2001.
• Aşıkpaşazde Tarihi. Haz. Necdet Öztürk. İstanbul: Bilge Kültür Sanat, 2013.
• Dukas, Bizans Tarihi. Çev. VL. Mirmiroğlu. İstanbul: İstanbul matbaası, 1956.
• Emecen, Feridun. “Kosova Savaşları.” DİA. 26. 222.

Ozan Dur

Türkiye based Middle East Researcher

 [1]Feridun Emecen, İlk Osmanlılar ve Batı Anadolu Beylikler Dünyası (İstanbul: Timaş, 2016) 59-63.

[2]Halil İnalcık, Kuruluş Dönemi Osmanlı Sultanları (1302-1481) (İstanbul: İSAM, 2010) 81-84.

[3]İnalcık, Osmanlı Sultanları, 103.

[4] Fatih Devri Kaynaklarından Düsturname-i Enveri, Osmanlı Tarihi Kısmı (1299-1466) İstanbul, 2003.  28-33.

[5] Düsturname-i Enveri, Osmanlı Tarihi Kısmı (medhal kısmı LII- LIV) 53-54

[6] Düsturname-i Enveri, Osmanlı Tarihi Kısmı (medhal kısmı, LVI-LVII) 56-57.

[7] Aşıkpaşazade Tarihi, Haz. Necdet Öztürk (İstanbul: Bilge Kültür Sanat, 2013) 86.

[8] Mehmed Neşri, Kitab-ı Cihannüma Faik Reşit Unat ve Mehmet A. Köymen (Ankara: TTK, 2014) 305.

[9] Anonim Tevarih-i Ali Osman, Haz. Nihat Azamat (İstanbul: Edebiyat Fakültesi Basımevi 1992) 28-29.

[10] Kemal, Selatin-name (1299-1490), Necdet Öztürk (Ankara: TTK, 2001) 66-67. 

[11] The prince whom Doukas mistakenly refers to as Savcı is, as mentioned above, actually Yakub.

 [12] Dukas, Bizans TarihiÇev. VL. Mirmiroğlu (İstanbul: İstanbul matbaası, 1956) 6-7.

 [13] Feridun Emecen, “Kosova Savaşları,” DİA 26, 222.
Ozan Dur