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"But I shall make a regular corps of negro soldiers," he added. This his predecessor Khurshid Pasha had attempted, but with little success. The subject of the Nizam Djedyd was resumed as soon as Mohammed Aly returned to Egypt from this expedition; but the revolt of his soldiers, who plundered his own capital, obliged him to abandon the undertaking, which had been badly planned.
Estlin Carpenter of Oxford University, Viscount Samuel of Carmel, Lord Lamington, Sir Valentine Chirol, Rabbi Stephen Wise, Prince Muḥammad-‘Alí of Egypt, Shaykh Muḥammad ‘Abdu, Midhát Páshá, and Khurshíd Páshá attest, by virtue of the tributes associated with them, the great progress made by the Faith of Bahá’u’lláh under the brilliant leadership of His exalted Son—tributes whose impressiveness was, in later years, to be heightened by the historic, the repeated and written testimonies which a famous Queen, a grand-daughter of Queen Victoria, was impelled to bequeath to posterity as a witness of her recognition of the prophetic mission of Bahá’u’lláh.
But in February 1822 Yannina fell, Ali was slain, his treasure seized, and his troops disbanded. The Ottoman forces were liberated for a counterattack on Peloponnesos. Already in April Khurshid broke up his camp at Lárissa, and his lieutenant Dramali was given command of the new expedition towards the south. He crossed the Sperkheiòs at the beginning of July with an army of twenty thousand men.
In November 1820 the veteran soldier Khurshid was appointed to the pashalik of Peloponnesos to hold the Greeks in check and close accounts with Ali. In March 1821, after five months spent in organizing his province, Khurshid felt secure enough to leave it for the Yannina lines. But he was mistaken; for within a month of his departure Peloponnesos was ablaze.
Khurshíd Páshá, who had already several times categorically denied the written accusations sent him by the authorities in Constantinople, and had interceded vigorously on behalf of Bahá’u’lláh, was so embarrassed by the action of his government that he decided to absent himself when informed of His immediate departure from the city, and instructed the Registrar to convey to Him the purport of the Sulṭán’s edict.
The calumnies with which both Mírzá Yaḥyá and Siyyid Muḥammad now loaded their letters, which they disseminated in Persia and ‘Iráq, as well as the petitions, couched in obsequious language, which the former had addressed to Khurshíd Páshá, the governor of Adrianople, and to his assistant Azíz Páshá, impelled Bahá’u’lláh to emerge from His retirement.
The authorities in the capital were incensed by the esteem shown Him by the governor Muḥammad Pásháy-i-Qibrisí, a former Grand Vizir, and his successors Sulaymán Páshá, of the Qádiríyyih Order, and particularly Khurshíd Páshá, who, openly and on many occasions, frequented the house of Bahá’u’lláh, entertained Him in the days of Ramadán, and evinced a fervent admiration for ‘Abdu’l-Bahá.
The maintenance of the Ottoman Empire on the basis of Moslem ascendancy was thereby assured; but it remained to be seen whether the isolated area could now be restored to the status quo in which the rest of his dominions had been retained. During the whole season of 1821 the army of Khurshid had been held before Yannina.
By the end of the month, north-western Greece was free as far as the outposts of Khurshid Pasha beyond the Gulf of Arta. But the movement found its limits. In Agrapha they likewise held their own, and, after one severely punished raid, the Agraphiot Armatoli were induced to re-enter the sultan's service on liberal terms.
To the dismay of the Persian consular representatives, two of the most devoted of these admirers were Khurshíd Páshá, the Governor of the province, and the Shaykhu’l-Islám, the leading Sunni religious dignitary.
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