On the accession of a new Sultan to the throne, it was customary to make a clearance of most of the inmates of the seraglio, and replenish it with fresh ones, such as those that already belonged to the household of the new sovereign, and others further to augment the number. Ottoman sultans, with two exceptions, have never been known to marry; the mates of the Sultan, chosen from among the ranks of slaves already mentioned, or from among those that are presented to him, can only be admitted to the honorable title of wife when they have borne children. The first wife is called Bash Kadin Effendi, the second Ikinji Kadin Effendi, and so on in numerical order up to the seventh wife (should there be so many), who would be called Yedinji Kadin Effendi.[17]
The slaves that have borne children beyond this number bear the title of Hanoums, and rank after the Kadin Effendis; their children are considered legitimate, and rank with the other princes and princesses. To these two classes must be added a third, that of favorites, who having no right to the title of Kadin Effendi or Hanoum, are dependent solely upon the caprice of their master or the influence they may have acquired over him for the position they hold in the imperial household.
Under this system every slave in the seraglio, from the scullery-maid to the fair and delicate beauty purchased for her personal charms, may aspire to attaining the rank of wife, odalisk, or favorite. The mother of the late Sultan Abdul-Aziz is said to have performed the most menial offices in the establishment. When thus engaged one day she happened to attract the attention of her imperial master, Sultan Mahmoud II., who distinguished her with every mark of attention, and raised her to the rank of Bash Kadin. Generally speaking, however, the wives of sultans are select beauties who are offered to him yearly by the nation on the feast of Kandil Ghedjessi, others are gifts of the Validé and other persons wishing to make an offering to the Sultan.
When one of these odalisks has succeeded in gaining the good graces of the Sultan, and attracted his attention, he calls up the Ikinji Hasnadar Ousta,[18] and notifies to her his desire of receiving the favored beauty into his apartment. The slave, being informed of this, is bathed, dressed with great care and elegance, and introduced in the evening to the imperial presence. Should she be so fortunate as to find favor in the eyes of her lord and master, she is on the next morning admitted into a separate room reserved for slaves of this category, which she occupies during the time needful for ascertaining what rank she is in future to take in the seraglio. Should the arrival of a child raise her to that of Kadin Effendi or hanoum, a Dairé, or special apartment, is set apart for her. Those who are admitted to the Sultan’s presence, and have no claims to the rights of maternity, do not present themselves a second time unless requested to do so, nor can they lay claim to any further attention, although their persons, like those of the Kadin Effendi and hanoums, become sacred, and the contraction of marriage with another person is unlawful. The distinction between the favored and the discarded favorite is made known by her abstaining from going to the hammam. The lot of these discarded favorites is naturally not an enviable one. Accidentally noticed by the Sultan, or entertained by him as the object of a mere passing caprice, they seldom have the good fortune to occupy a sufficient ascendency over the mind or heart of the sovereign to enable them to prolong or consolidate their influence.
A seraglio inmate, who had herself enjoyed Imperial favor of this description, told me that it was very seldom that a slave enjoyed more than once the passing notice of the Sultan, a disappointment naturally very deeply felt by those who after being suddenly raised to the height of favor find themselves quickly consigned again to oblivion, in which their future is passed. There are many among the rejected favorites who have sensitive natures and are capable of a serious attachment, and in consequence of the sarcasms the more favored fail not to heap upon them, the disappointment they have experienced, or the devouring jealousy that unrequited love occasions, are said to become broken-hearted or die of consumption. “Nor,” continued my informant, “was the condition of those more closely connected with the Sultan such as insured to them perfect happiness, mental unconcern, or security.”
They are obliged to have recourse to every art to preserve their beauty, fight hard against the attacks and intrigues of rivals, and carefully to watch over themselves and their offspring.
Bessimé Sultana, one of the few who obtained a right to that title by marriage, was an emancipated slave, adopted by the lady who had brought her up, and consequently could not be possessed by Sultan Abdul-Medjid unless through Nekyah, or legal marriage.
In relating her strange and adventurous life, as one of the Kadin Effendis, to a personal friend of mine, she said, Nothing can give a clear idea of the intrigues and cabals perpetually carried on within the walls of the seraglio. The power and happiness of some contrast strangely with the trials and sufferings of those who are in the power of the influential and malicious. Every crime that has a chance of being silently passed over can be committed by these.
The slave who, by her interesting position, becomes entitled to the use of separate apartments, receives a pension, has her own slaves, her eunuchs, her doctors, banker, carriages, and caïques, and is supplied with apparel, jewels, and all other requisites suited to her rank. She dines in her own rooms, receives her friends, and goes out when allowed to do so. On attaining this rank a new world, dazzling with gold, luxury, and every refinement belonging to the favored and elevated is opened to her, raising her far above her former companions in toil and frolic, who in future, setting aside all familiarity, stand before her with folded arms, kiss the hem of her garment, and obey her orders with profound respect.
The favored beauty fulfils the duties of her new position with the elegance, dignity, and savoir faire of an enchanted being, who, accustomed to the distant perspective of the fairy-land which has been the one object of her dreams, suddenly attains it, and feels at home. Her single aim in life is now to preserve those charms which have caused her elevation.