Tvrtko hurried away from Kossova so fast that he did not realize how overwhelming had been the defeat. In fact, when he learned of the death of Murad, he wrote to Florence announcing the glorious victory won under his leadership, and the death of the arch enemy of Christendom.[424] The Florentines, therefore, celebrated the news of Kossova with a Te Deum in the cathedral. Either this perverted account also reached France, or too great significance was placed upon the death of Murad, for Charles VI went to Notre Dame to render thanks to God in all solemnity for what had happened at Kossova![425] The Serbians themselves were not deceived. To them, Kossova was the death-knell to independence. The Hungarians, also, awoke immediately to a sense of the danger that threatened them.
XVIII
For thirty years Murad had guided the destinies of the Osmanlis with a political sagacity surpassed by no statesman of his age. It is only because we know so much more of Mohammed the Conqueror and of Soleiman the Magnificent that Murad has never received his proper place as the most remarkable and most successful statesman and warrior of the house of Osman. When we measure the difficulties which confronted him, the problems which he solved, and the results of his reign, against the deeds of his more dazzling successors, we see how easily he stands with them, if not above them. The transformation effected in his lifetime is one of the most wonderful records in all history. His conquests were to endure for five centuries, until the Treaty of Berlin, in 1878: some of them have survived the cataclysm of the recent Balkan wars.
His energy and zeal for fighting, so like his father’s, and yet put to the test of being extended over a field of action far wider than his father ever dreamed of, did not flag. He never had a disagreement with any of his generals or administrators. His system of conquest and of government, unsupported by tradition or the background of a gradual growth, fitted every condition for which it had been framed. His treatment of the Greeks showed superb skill in estimating their character. Although an infidel and enemy of Christ in the eyes of the Byzantine ecclesiastics, he handled them so much better than the popes that he won their sympathies. No more striking proof of his complete success in a problem of assimilation, at once racial as well as religious, can be found than the letter of the Orthodox patriarch written to Pope Urban VI in 1385, in which it is stated that Murad left to the Church entire liberty of action.[426] In the records of the Greek patriarchate from 1360 to 1389,[427] one does not find a single instance of complaint received of ill treatment of the priesthood by the Osmanlis.
Osman gathered around him a race, Orkhan created a state, but it was Murad who founded the empire.
CHAPTER IV
BAYEZID
THE OSMANLIS INHERIT THE BYZANTINE EMPIRE
I
The death of Murad was immediately avenged upon the battle-field by the execution of the prisoners of noble birth. Practically all the Serbian aristocracy that had remained loyal to Lazar and the national cause perished.
In the midst of this bloody work, Bayezid sent servants to seek out his brother Yakub, who had distinguished himself during the battle, and was being acclaimed by his soldiers. Yakub was taken to Bayezid’s tent, and strangled with a bowstring.[428] The new emir justified this crime by a verse conveniently found for him by his theologians in the Koran: ‘So often as they return to sedition, they shall be subverted therein; and if they depart not from you, and offer you peace and restrain their hands from warring against you, take them and kill them wheresoever ye find them.’[429] They declared that the temptation to treason and revolt was always present in the brothers of the ruler, and that murder was better than sedition. These doctors of the law might better have pointed out to Bayezid the admonition of the Prophet: ‘But his soul suffered him to slay his brother, and he slew him: wherefore he became of the number of those who perish.’[430] For the abominable practice of removing possible rival claimants by assassination, thus begun on the field of Kossova, was elevated to the dignity of a law by Mohammed II,[431] and has been until our own times a blot upon the house of Osman.
Bayezid, however, was only following the example of Christian princes of his own century. Pedro of Castille killed his brother Don Fadrique;[432] Andronicus III Comnenos of Trebizond, killed his two brothers, Michael and George;[433] and Andronicus III Palaeologos assassinated his brother when his father was dying.[434]