Kolodziejczyk Dariusz. The Crimean Khanate and Poland-Lithuania (ENG)

Подождите немного. Документ загружается.

314 part two—chapter three

e invocations entered in the Crimean instruments sent to Poland-

Lithuania were as follows:

1480 Во имѧ Божъе

(“In the name of God”)

1507 (yarlıq) Починаю, Господи, в Твое имꙗ!

(“I commence, oh Lord, in Your name!”)

1513 (December) Починаем, [Господи], вꙋ Твое имꙗ, которыи

жо щасте даеть и жалꙋеть, Ѡн есть, ино

братство наше в правдѣ твердо держати

и слово свое в правде мети, без кождого

хитлѧнъства сполнѧти со всим чистым

серцем!

(“We commence in Your name, [oh God,] He who

exists, who gives and grants felicity, and [we prom-

ise] to keep our brotherhood rmly and in truth,

and treat our word sincerely, and fulll it without

any fraud and with an entirely pure heart!”)

241

1514 (June) Почал есми в боже имѧ, што счастье роздае

и жалуетъ тых, которые братъство верне

держатъ, и правдꙋ и слово свое полнꙗт безо

лсти и безъ хитрости, с чистого серца!

(“I have commenced in the name of God, who

gives and grants felicity to those who faithfully

keep brotherhood, and who fulll their oath and

word without any deceit or fraud and with a pure

heart!”)

1514 (October) [1] Починаемъ великого Бога именемъ! Ѡн

поживене даетъ и жалꙋеть! Нѣтъ инъшего

бога нежли ѡдинъ Богъ, а Мухамъметъ посол

его!

(“We commence in the name of the great God! He

gives and grants nourishment! ere is no god but

the only God, and Muhammad is His prophet!”)

241

e original tenor of the Tatar document must have been slightly changed by

the translator; the document from the following year, preserved in the original in

Italian, begins with the invocation: “We commence in the name of God, who gives

felicity [. . .] to those who [. . .] keep brotherhood [. . .] and observe [their] word;” cf.

Document 16.

the crimean instruments 315

[2] На боже имѧ!

(“In the name of God!”)

1514 (November) Al nome de Dio incomenciamo, lo quale da felici-

tate et ogni bene ac quelli chi ben se adoprano, et chi

con verace et fedelmente la fraternita e ll’amicicia

coltevano, et la parola de la veritate fermamente

sencza dolo et sencza fraude observano.

1517 Божъимъ именемъ починаемъ, которыи

щасте дает и милость тым, которыи

братскую приꙗзнь правдиве держать и

слово свое правдивое сполнꙗют без ѡбмылы,

съ чистого серъца своего.

(“We commence in the name of God, who gives

felicity and love to those who truly keep brotherly

friendship and fulll their sincere word, without

any deceit, from their pure heart.”)

1520 (şartname) [1] Hüve`l-mu‘izu`l-mu‘in

(“He, the Exalter, the Helper!”)

[2] Bismillahi`r-rahmani`r-rahimi! Bi`l-quvveti

`l-ehadiye ve`l-mu‘cizati`l-muhammediye!

(“In the name of God, the Compassionate, the

Merciful! By the strength of oneness [of God] and

the miracles of Muhammad!”)

1532 Починаю, Боже, во имѧ Твое свѧтое, што

щастье даеть и жалꙋеть тых, хто братство

ꙋ правде держыть, свое слово полнить без

хитрости, справедливымъ серцемъ!

(“I commence in Your holy name, oh God, who

gives and grants felicity to those who truly keep

brotherhood and fulll their word without any

fraud and with an honest heart!”)

242

1539 W imię boże i z łaski bożej ja, Sahipgirei car poczynam,

bracką przyjaźń sprawiedliwie trzymać, i słowo

nasze w sprawiedliwości mieć!

242

e instrument reiterates the contents of Bahadır Giray’s instrument from 1517

so the minor variations between their invocations should be perhaps attributed to the

invention of their copyists or translators.

316 part two—chapter three

(“I, Sahib Giray Khan, commence in the name

of God and by the grace of God, [and engage] to

justly keep brotherly friendship, and to respect

our word!”)

1542 Poczynamy bożym imieniem i proroctwa Jego

Miłości Machometa Proroka!

(“We commence in the name of God and [in -

voke] the prophecy of His Excellency, Prophet

Muhammad!”)

1552 [1] Пан Бог початъкомъ естъ в кождои речи

справедливои!

(“God is the beginning of every just matter!”)

[2] Починаемъ напред божъимъ именемъ!

(“We commence in the name of God!)

1592 (‘ahdname) [1] Hüve

(“He!”)

[2] Bi`l-quvveti`l-ehadiye ve`l-mu‘cizati`l-muham-

mediye

(“By the strength of oneness [of God] and the

miracles of Muhammad!”)

[3] Allah ve Hüday İzim ve İzed ve uġan Tėngri

ta‘ala hazretlerining vahdaniyeti ve ‘azameti birlen

başlansun

(“Let us commence with [invoking] the oneness

and greatness of God, Lord, my [divine] Mas-

ter, Deity, and omnipresent Heaven—may He be

exalted!”)

1592 (oath-yarlıq) Hüve

(“He!”)

1601 Za pomocą bożą, a za proroctwem Machome-

towym!

(“By the assistance of God and the prophecy of

Muhammad!”)

1624 Wielka dzięka i wielka chwała onemu, który

wszelkie stworzenie według wolej swej uczyni-

wszy, człowieka z niszczego prawie stworzywszy

żywotem obdarzył, i nad nimi wszytkiemi, czyny

swojemi przełożył i wywyższył; <takie> [także]

ustawiczne i bez przestanku pozdrowienie niechaj

będzie onemu, który jest między rodzajem ludzkim

the crimean instruments 317

najchwalebniejszy, a z świata tego wybrany; niechaj będzie więc

i tym wszytkiem, którzy z jego rodzaju i liniej idą, i którzy jego

społpracownikami Zakonu były, pozdrowienie i pokój boży niech

na wieki nad niemi będzie!

(“Let the great gratitude and great praise be pronounced to the

One, who created all creatures according to His will, and who,

having created a man from nothing, endowed him with life

and placed him above all his creatures; and let the permanent

and unending salutation be pronounced to the one, who is the

most praiseworthy among mankind and the chosen from this

world;

243

also, let the salutation and divine peace be upon all

his descendants and those, who assisted him in [designing his]

Law!”)

1632 Hüve at-tavq an-nasir al-mübin

(“He, the Guidance, the Helper, the Manifest!”)

1634 Hüve al-ġani al-muġni al-mu‘ti al-mu‘in

(“He, the Wealthy, the Enricher, the Bestower, the Helper!”)

1637 Niechaj będą Panu Bogu wielkie nieskończone zawsze dzięki

oddawane, który z wszechmocności swej stworzywszy tak

piękne niebo z niczego, po tym świat i człeka stworzył, i onego

nad wszystkie bydlęta rozumu daniem wywyższywszy, wszel-

kie stworzone rzeczy pod moc dał. Niechaj będą nieskończone

dzięki Bogu najwyższemu, uprzejme chęci i dzięki oddawane,

że z opatrzności Jego stany wszelkiego stworzenia tak dobrze są

sporządzone. Ale niemniej i za to niechaj wieczna i nieskończona

sława Jego słynie, że za pomocą [proroków] świętych w rozmai-

tych krajach wszystkie narody wiarą są oświecone, przez którą

za zrządzeniem Jego, prawa wszyscy ludzie pewne na się przyjęli,

któremi się wszyscy prawie monarchowie od wieku wiązać i

przyjaźń jednoczyć zwykli.

(“Let the great and innite gratitude be permanently pro-

nounced to God, who through His almightiness created such

beautiful heaven from nothing, and then created the world

and a man, whom He elevated above all the animals by giving

him reason and placed all the creatures under his power. Let

innite gratitude be pronounced to the highest God, who so

243

e adjectives “praiseworthy” (Ar. muhammad) and “chosen” (Ar. mustafa) are

obvious references to the two names of Prophet Muhammad.

318 part two—chapter three

perfectly arranged the creation through His providence.

Moreover, thanks to His eternal and innite glory, all

the nations in dierent countries were enlightened with

faith by holy prophets and, by His ordonance, received

rm laws which all the monarchs used to respect and

through which they had united in friendship since the

ancient times.”)

1637 (qalga) Panu Bogu najwyższemu niechaj wieczna chwała i

dzięki oddawane będą, że z wszechmocności swej z nisz-

czego świat i ziemię, i wszystkie rzeczy na nim będące

stworzył, a człeka rozumu daniem przysłuchawszy nad

wszystkie stworzone rzeczy wywyższył. Niechaj będą

Stwórcy temu wieczne i nieskończone oddawane dzięki,

że On z wszechmocności swej tak na niebie między gwia-

zdami i planetami, jako i na ziemi między wszystkiemi

stworzonemi rzeczami, sam przez się i przez zacne

święte proroki swe wszelki porządek postanowił i różne

narody wiarą swą świętą uczcił i ubogacił, aż do czasów

szczęśliwych naszych.

(“Let the eternal praise and gratitude be pronounced

to the highest God, who through His almightiness cre-

ated the world, earth, and all things from nothing, and

elevated the man above the whole creation by giving

him reason. Let the eternal and innite gratitude be

pronounced to the Creator, who through His almighti-

ness created order in heaven, among stars and planets,

and on earth, among all the created beings, Himself or

through noble and holy prophets, and has ennobled

and enriched various nations with His holy faith, and

continues doing so until our fortunate times.”)

1640 [1] Hüve al-mu‘in

(“He, the Helper!”)

[2] Allahu tebareke ve ta‘ala hazretine köb şükürler ve

peyġamberimiz Hazret-i Muhammad ‘aleyhi`s-salavat

hazretlerine köbdin köb salavat ve tahiyat qılġanmızdın

soŋra

{“Aer we have pronounced many thanks to His Excel-

lency, God (may He be blessed and exalted!), and great

many prayers and salutations to his excellency, our

prophet Muhammad (prayers be upon him!) [. . .]”}

the crimean instruments 319

1640 (qalga) Hüve al-mu‘in

(“He, the Helper!”)

1640 (nureddin) [1] Hüve al-mu‘in

(“He, the Helper!”)

[2] Allahu tebareke ve ta‘ala hazretine köb şükürler

ve peyġamberimiz Hazret-i Muhammad ‘aleyhi`s-

salavat hazretlerine köpdin köb salavat ve tahiyat

qılġanmızdın soŋra

{“Aer we have pronounced many thanks to His

Excellency, God (may He be blessed and exalted!),

and great many prayers and salutations to his

excellency, our prophet Muhammad (prayers be

upon him!) [. . .]”}

1646 [1] Hüve al-mu‘in

(“He, the Helper!”)

[2] Hamd-i sipas ve şükr-i bi-qıyas ol Haliq-i biçun

ve Rezzaq-i halife-i rub‘-i meskun celle celalehü ve

ta‘ala ‘amme nevalühü ve tevali hazretleriġe bolsun

taqı tahiyat bi-hadd ve salavat bi-‘ad ol habib-i Hüda

Muhammad Mustafa ‘aleyhi`t-tahiye ve`s-sena ve

çar yar ba safa ve al ve ashab ba vefa rızvanu`llahi

ta‘ala ‘aleyhim ecma‘in hazretleriġe bolsun

{“Let the grateful praise and incomparable grati-

tude be pronounced to His Excellency, the eternal

Creator and the Provider of the needs of the caliph

of the inhabited portion of the earth (may His

glory be exalted and may He be exalted!), whose

benecence is universal and continuous; also, let

unlimited salutations and uncounted prayers be

pronounced upon their excellencies: God’s beloved,

Muhammad Mustafa

244

(may salutation and praise

be upon Him!), and [his] four sincere helpers,

245

family and loyal companions (may the approbation

of God—may He be exalted!—be upon them all!)”}

1649 Hüve

(“He!”)

244

Mustafa (lit. “the Chosen”) is the second name of Prophet Muhammad.

245

I.e., the rst four caliphs, venerated by the Sunni Muslims: Abu Bakr, Omar,

Osman, and Ali.

320 part two—chapter three

1654 [1] Hüve

(“He!”)

[2] Hamd-i ravan ve şükr-i bi-payan ol Haliq-i biçun ve

Razıq-i rub‘-i meskun celle şanehü ve ta‘ala ve ‘amme nevalühü

ve tevali hazretlerine olsun taqı salat bi-‘ad ve tahiyat bi-hadd

ol müfahhar-i mevcudat ve server-i ka’inat hatimü`l-enbiya

şe‘-i ruz-i ceza a‘ni hazret-i Muhammad el-Mustafa salla`llahu

ta‘ala ‘aleyhi ve sellem üzerine olsun ve al ve evlad ve ashab ke-

zeyyene rızvanu`llahi ta‘ala ‘aleyhim ecma‘in üzerine olsun

{“Let the abundant praise and endless gratitude be pronounced

to His Excellency, the eternal Creator and the Provider of the

needs of the inhabited portion of the earth (may His fame be

exalted and may He be exalted!), whose benecence is univer-

sal and continuous; also, let uncounted prayers and unlimited

salutations be pronounced upon the exalted of the universe,

the prince of all creation, the seal of the prophets, the inter-

cessor [for sinners] on the Day of Punishment, namely his

excellency Muhammad el-Mustafa

246

(may God—may He be

exalted!—commend and salute him!), and upon [his] family,

descendants, and companions (may the approbation of God—

may He be exalted!—embellish them all!)”}

1668 Chwała Bogu Najwyższemu, który stworzył wszystkie narody, i

nasze [sic] według naszych proroków biszurmański[ej] wiary!

(“Glory to the highest God, who created all nations, by our

prophets of the Muslim faith!”)

1742 Hüve

(“He!”)

Typically, the instruments drawn in Arabic script contained on their

very top the customary reference to God: Hüve (“He!”) or its more

sophisticated version. is formula was also used by the Ottoman

chancery. Besides, one encounters the second invocatio, which could

also be found in documents drawn in Latin or Cyrillic scripts. It typi-

cally contained the khan’s proclamation that he had commenced his

writing from invoking God’s name. is maxim evidently derived

from the customary Arabic initial formula: bismillahi (“in the name

of God!”). Sometimes it was further developed and referred to God

246

Mustafa (lit. “the Chosen”) is the second name of Prophet Muhammad.

the crimean instruments 321

as the provider of humanity and to Prophet Muhammad as well. e

document from October 1514 also contains the two shahadas, i.e., the

Muslim declaration of creed, asserting that there is no god but the only

God, and Muhammad is His prophet. e most developed sixteenth-

century invocatio consists of three separate sections and can be found

in the ‘ahdname from 1592.

While the upper Hüve formula had remained unchanged for the fol-

lowing two centuries, in the early 17th century the Crimean chancery

replaced its standard lower invocation with a new one, reminiscent of

the baroque wording typical for the Ottoman documents of the same

period. It contained the developed formula of praise to God, Prophet

Muhammad, and sometimes the rst four Sunni caliphs as well.

Legitimatio

Crimean instruments could be corroborated in three ways: by impress-

ing a nişan, drawing a tuġra, or appending a seal, stamped or attached

with a string. While tuġras were always drawn at the top of the docu-

ment, nişans could be impressed either at its top or at its bottom, and

seals were typically appended at the bottom. In order to follow the

changes in the use of dierent marks of corroboration, all these marks

are treated below in one section:

a) tamġa/nişan

Only three instruments, published in the present volume, contain orig-

inal nişans, hence the reader may be advised to consult the thorough

study by Usmanov, which is based on a far larger sample of documents,

originating from various Genghisid chanceries and addressed to vari-

ous recipients.

247

Square seals, occasionally made of precious metals and adorned with

precious stones, were used in the Genghisid chanceries from China to

Iran to Eastern Europe. eir original term tamġa disclosed their ini-

tial use as property marks, common among the Turkic peoples (e.g.,

for branding cattle) well into the modern times.

248

In the 14th century,

247

Usmanov, Žalovannye akty Džučieva ulusa XIV–XVI vv., pp. 143–167.

248

For their use among the Crimean Tatars, see Osman Akčokraklı, “Kırım’da

Tatar tamgaları,” Emel. Iki Aylık Fikir-Kültür Dergisi 135 (1983): 161–204.

322 part two—chapter three

the term was already used in parallel with its Persian equivalent nişan

(

نﺎﺸ

ﻧ

, “sign”). e inscriptions on the tamġas were initially engraved

in Uighur script, but the Golden Horde chancery already used Arabic

script, precisely its square variant named Ku that is also found in the

engravings of medieval coins as well as monumental inscriptions.

e earliest Crimean instrument of peace, preserved in original, is

the one from 1514, issued by Mengli Giray. Although it is drawn in

Italian, it also contains three nişans with inscriptions in Arabic script.

Apart from using his own nişan, impressed at the top, Mengli Giray

corroborated his document with the nişan of his father, Hadji Giray,

which is impressed twice at the bottom. Already in 1467, during his

rst reign, Mengli Giray corroborated a document with his father’s

nişan, which is impressed four times while Mengli’s proper nişan is

missing entirely. is earlier case may be explained by the fact that

perhaps, having recently ascended the throne, Mengli did not have the

time for his proper nişan to be made and, besides, he felt insecure on

the throne so he needed to invoke the authority of his late father.

249

Yet,

such an explanation would make no sense in 1514 as Mengli had been

in power for almost y years by then. What seems even more strange,

the nişan of Hadji Giray was still used by the latter’s grandson, Sa‘adet

Giray, who in 1524 corroborated his document with three impressions

of his grandfather’s nişan, and one impression of his proper signet

seal.

250

Like Mengli in 1467, Sa‘adet certainly felt insecure as his rights

to the throne were instantly challenged by his nephew, Islam Giray,

and perhaps he also had no time to order his proper nişan to be made.

Yet, one can still ask why did he not use the nişan of his father, Mengli,

instead? A hypothetical answer is that the latter might have been lost

in 1523, when the Nogays had ambushed and killed Mengli’s oldest

son and Sa‘adet’s predecessor, Mehmed Giray. To return to Mengli’s

instrument from 1514, sent to Poland, the khan’s decision to impress

his father’s nişan might have been thought as a conscious invocation

of the past friendship that had lasted in Hadji’s times but had been

disturbed in the more recent period.

e impression of Hadji Giray’s nişan on Mengli’s instrument from

1514 measures 12 × 11.5 cm., but probably the nişan iself measured

249

Cf. Usmanov, Žalovannye akty Džučieva ulusa XIV–XVI vv., pp. 33 and 67.

250

Ibidem, p. 38.

the crimean instruments 323

12.5 × 12.5 cm. as is evidenced by its other impressions recorded by

Usmanov. Its engraved inscription consists of four parts:

[outer frame]

I. the basmala, i.e., the opening verse of the Koran:

Bismillahi`r-rahmani`r-rahimi!

(“In the name of God, the Compassionate, the Merciful!”)

II. the Koranic verse from the 3rd sura (al-‘Imran), chosen as the

motto of the khan:

Quli`llahumma Malika`l-mulki tu’ti`l-mulka man taşa’u

(“Say: ‘O God, King of the kingdom! ou givest the kingdom to

whom ou pleasest.’”)

[middle frame]

III. the two shahadas, i.e., the Muslim declaration of creed:

La ilaha illa`llah Muhammadun rasul`llah

(“ere is no god but God! Muhammad is the Prophet of God!”)

IV. the khan’s title and name:

as-sultan Haci Giray Han

(“e sultan, Hadji Giray Khan”)

Furthermore, the inner frame of the nişan is lled with the trident-

shaped family mark (tamġa) of the Girays that with time has become

the emblem of the Crimean Khanate, known as the taraq tamġa.

e impression of Mengli Giray’s nişan on the same instrument

measures only 5.5 × 5.5 cm, again slightly less than the impressions

recorded by Usmanov, measuring 5.7 × 5.7 cm., or even, in one case,

6 × 6 cm. Its engraved inscription consists of merely three parts:

[outer frame]

I. the basmala:

Bismillahi`r-rahmani`r-rahimi!

(“In the name of God, the Compassionate, the Merciful!”)

II. the two shahadas:

La ilaha illa`llah Muhammadun rasul`llah

(“ere is no god but God! Muhammad is the Prophet of God!”)

III. the khan’s title and name:

as-sultanu`l-a‘zam al-haqan

[here the inscription in the middle frame begins]