Köprülüdür. Koca Ağazâde Hasan Ağa’nın mahdûmudur. Köprülü Mehmed Paşa’nın şâtırlığından yetişme olduğundan “Şâtır Ahmed Paşa” demekle meşhûrdur. 1081 senesi rebîülevvelinin üçüncü günü Amasya sancağı mutasarrıfı oldu.
Şâtır Ahmed Paşa selefi gibi harbe me’mûr olduğundan Kara Abdî Beyzâde Mehmed Ağa’yı Amasya mütesellimliğinde ibkâ ederek gitdi. Bundan birkaç gün sonra Tokat voyvodası ve Amasya beytü’l-mâl emîni Sevincerli Ömer Ağa da Karahisar-ı Şarkî beylerbeyi oldu.
Rebîülevvel evâhirinde Çevikçi Baba Tekkesi Şeyhi Süleyman Efendi vefât edib mahdûmu eş-Şeyh Ömer Efendi yerine geçti.
Rebîülâhirde Hamza Ağa’nın ref‘iyle a‘yândan Ziyareli Keçioğlu Mehmed Çelebi şehir kethüdâsı oldu.
Cumâdelûlâda kethüdâyeri Hasan Ağa’nın ve ba‘dehû Alaybeyi Hüseyin Bey’in ref‘lerinden Mehmed Ağa kethüdâyeri ve İbrâhim Beyzâde Mahmûd Bey alaybeyi oldu. Müteâkiben Mutasarrıf Ahmed Paşa da geldi.
Recebin ikinci günü İçerişehir’de Mahmûd Çelebi Tekkesi Şeyhi [155] Hamza Dedezâde sulehâdan eş-Şeyh Mahmûd Efendi vefât edib Bülbül Hâtun Vakfı’ndan aldığı on akçe vazifesi yerine ber-vech-i tekâüd tâyin edilen ulemâdan Mehmed Efendi’ye verildi.
Şa’bânın yirmisinde sadâret kethüdâlığından ma‘zûl Murâd Beyzâde Ahmed Ağa evkâf-ı Sultâniyye mütevellîsi olup İstanbul’dan geldi. Selefi Mehmed Ağa ve Hâtuniye Câmii hatîb ve vâizi Hattât-ı meşhûr Fazlullah Efendi bin Mustafa bu sene vefât etdi.⁶⁶⁹
1082 senesi muharreminde hey’et-i sâbıka yerinde kaldı. Cumâdelûlâ gurresinde Mahmûd Bey’in ref‘inden Kadızâde Hüseyin Bey Amasya alaybeyi oldu. Receb gurresinde Çavuşbaşı Süleyman Ağa’nın ağalarından Amasyalı Hacı Nebîzâde Mehmed Ağa bin Ahmed Ağa Sultân Bâyezîd evkâfı mütevellîsi olup fakat gelemediği cihetle el-Hâc Resûl Efendi Amasya’da vekil oldu.
Recebin on birinde kubbe vezîri Saatci Mehmed Paşa Sivas vâlisi ve şevvâlinde Mutasarrıf Ahmed Paşa da Karesi sancağı mutasarrıfı olduğundan Amasya sancağı sâbık Şehr-i Zor Beylerbeyi es-Seyyid Mehmed Paşa’ya tevcîh edildi.
In Modern English
He was from Köprü. He was the son of Koca Ağazâde Hasan Ağa. Because he was raised from the şâtır service of Köprülü Mehmed Pasha he was known as "Şâtır Ahmed Pasha." On the third day of Rabi' al-Awwal 1081 [July 1670] he became governor of the sanjak of Amasya.
Since Şâtır Ahmed Pasha, like his predecessor, was assigned to war, he left Kara Abdî Beyzâde Mehmed Ağa in the mütesellimship of Amasya. A few days later Sevincerli Ömer Ağa, voivode of Tokat and beytülmal emini (trustee of the public treasury for ownerless estates) of Amasya, became beylerbeyi of Karahisar-ı Şarkî.
At the end of Rabi' al-Awwal, Süleyman Efendi, sheikh of the Çevikçi Baba Tekke, died, and his son Şeyh Ömer Efendi succeeded him.
In Rabi' al-Thani, when Hamza Ağa was dismissed, Ziyareli Keçioğlu Mehmed Çelebi, one of the notables, became city kethüda.
In Jumada al-Ula, first the city steward Hasan Ağa and then the alaybeyi Hüseyin Bey were dismissed, and Mehmed Ağa became city steward and İbrâhim Beyzâde Mahmûd Bey alaybeyi. After this the governor Ahmed Pasha also arrived.
On the second day of Rajab, Hamza Dedezâde Şeyh Mahmûd Efendi, one of the righteous, sheikh of the Mahmûd Çelebi Tekke in İçerişehir, died. The stipend of ten akçe that he received from the Bülbül Hatun Waqf was given to Mehmed Efendi, one of the scholars, appointed to this post in lieu of retirement.
On the twentieth of Sha'ban, Murâd Beyzâde Ahmed Ağa, who had been dismissed from the kethüdalık of the grand vizierate, came from Istanbul as trustee of the Sultan waqfs. His predecessor Mehmed Ağa, and the renowned calligrapher Fazlullah Efendi bin Mustafa, preacher and khatib of the Hatuniye Mosque, died this year.
In Muharram 1082 [May 1671] the officials remained in their places. At the beginning of Jumada al-Ula, when Mahmûd Bey was dismissed, Kadızâde Hüseyin Bey became alaybeyi of Amasya. At the beginning of Rajab, Hacı Nebîzâde Mehmed Ağa bin Ahmed Ağa of Amasya, one of the ağas of the Çavuşbaşı Süleyman Ağa, became trustee of the Sultan Bayezid waqfs; but since he could not come, el-Hâc Resûl Efendi became his deputy in Amasya.
On the eleventh of Rajab the dome vizier Saatçi Mehmed Pasha became governor of Sivas. In Shawwal, when the governor Ahmed Pasha became governor of the sanjak of Karesi, the sanjak of Amasya was given to es-Seyyid Mehmed Pasha, the former Beylerbeyi of Şehrizor.
Notes and Research
Old Words in the Text
- şâtır: the uniformed attendant who ran before the horse of great statesmen
- ibkâ: leaving in office
- beytü'l-mâl emîni: the official who managed ownerless estates and the property that fell to the state
- ref': dismissal from office
- vazife: a stipend given by a waqf in return for a duty
- ber-vech-i tekâüd: in lieu of a retirement pension
- hattât: calligrapher
- hey'et-i sâbıka: the former officials
- kubbe vezîri: the vizier who sat under the dome in the Divan
- cedd-i a'lâ: the earliest ancestor of a lineage
The Çevikçe Tekke and a Difference in Dates
The Çevikçi Baba Tekke, whose sheikh's death is reported in the entry, appears in Kadir Özköse's study of the Khalwati tekkes of Amasya under the name Çevikçe Tekke. According to Özköse, the tekke stood near the Tomb of the Pîrs in the Mehmed Paşa quarter, west of the Çilehâne (Yakub Pasha) Tekke. It was built in 831 [1428] by Şemseddin Mehmed Kırtâsî, a master in the making of fine paper known as "Çevikçe," with its sheikhship left to the Khalwatis and its administration to the founder's sons.
Here there is a noteworthy discrepancy. Özköse, relying on the first volume of Hüsameddin's book and on another study, writes that in 1088 [1677], when the tekke was in ruins, it was repaired by Şeyh Süleyman Efendi, that Süleyman Efendi took on the sheikhship, and that when he was dismissed on the ground of involvement in the events of 1099 [1688], Ömer Efendi was put in his place. Yet in this entry Hüsameddin records that Şeyh Süleyman Efendi died at the end of Rabi' al-Awwal 1081 [1670] and that his son Şeyh Ömer Efendi succeeded him. Between the two records there is a difference both in date and in Süleyman Efendi's fate. To determine whether the difference arose between two separate volumes of Hüsameddin or in later transmission, the section on the tekke in the first volume of the book would need to be compared separately.
The Mahmûd Çelebi Tekke and the Bülbül Hatun Waqf
The Mahmûd Çelebi Tekke, to which Şeyh Mahmûd Efendi was attached, is according to Özköse in today's Hatuniye quarter; it was built in 807 [1404] by Ammâdzâde Bedreddin Mahmud Çelebi, one of the kadıs of Amasya, and was cited as the first Naqshbandi tekke of Anatolia. That a stipend was assigned to the tekke's sheikh from the Bülbül Hatun Waqf is meaningful for the waqf order of this district. According to İ. Aydın Yüksel, the Hatuniye Mosque was built on the north bank of the Yeşilırmak by Bülbül Hatun, one of the wives of Bayezid II, together with a primary school and an imaret. That a stipend of ten akçe was given from this waqf to the sheikh of the tekke in the same quarter shows that the religious institutions of the district were sustained by an interconnected network of waqfs.
The Calligrapher Fazlullah Efendi and the Fazlîzâdes
Fazlullah Efendi, khatib and preacher of the Hatuniye Mosque, whose death is reported at the end of the entry, is according to Hüsameddin's footnote the ancestor of the Fazlîzâde family in Amasya. In the part of his book where he describes the well-known people of Amasya, Hüsameddin also includes his son Fazlızâde Ahmed Efendi: Ahmed Efendi learned the various scripts from his father and his uncle, and the sciences from Uzun Müderris Mehmed Efendi, became ders-i âm and chief clerk of the court, on the death of his uncle Ahmed Efendi became professor at the Kâsım Bey Madrasa, became naib of Amasya at the beginning of 1093 [1682], and died around 1094. Hüsameddin describes him as "scholar, scribe, calligrapher, especially a master of the ta'lîk script." That calligraphy was a family trade passed among father, son, and uncle points to an established calligraphic tradition in seventeenth-century Amasya.
About Şâtır Ahmed Pasha himself, our searches found no information beyond what Hüsameddin gives. The nickname "Şâtır" tells that he was raised from the service of running before the horse of Köprülü Mehmed Pasha; his coming from Köprü, Köprülü's home town, is another example showing that the Köprülü family raised men from its own town.
Bibliography
Primary sources
Academic studies