Possible t.p.q.are Murad IV’s victories upon the Persians (S5b); but most probably Murad III and his victories in the Caucasus, Azerbaijan and Tabriz, since the author seems to ignore Ottoman history after the rise of Mehmed III (1595-1603, see below). The Prophet Muhammad is mentioned as having “come to the world a thousand and six years ago” (S8b, V9a: biñ altı seneden berü ki Ĥażret-i Rasūl ‛aleyhü’s-selām dünyāya gelmişdür); according to this the text should be dated in 1550, which seems too early. If there is a misunderstanding of the author and he had the Hijra in mind, the date becomes 1597/8, which is much more sensible. Moreover, the description of Mehmed as a champion against the Central European forces and a reference to the need of inspection of the janissary and the sipahi registers (S23b-24a, V34a-b) could strengthen a dating of the original text just after the battle of Mezö Kerésztés (October 1596).
 If we accept that Muhammad was 50 years old at the time of the Hijra (see EI2, “Muhammad”). 1006-50=956H.
All dated after the mid-seventeenth century:
To be published by Günhan Börekçi and Tijana Krstić (2015).
Papasnâme (“The priest’s book”), which can be classified as a “conversion narrative” according to Krstić, is essentially a prophetic vision narrated by an alleged convert to Islam; his own conversion, all the more since he used to be a priest, illustrates the possibility of changes that would seem unbelievable.
The author starts by wondering what will happen of the Muslim community, since bribery has created such disorder that the Ottoman dynasty itself might soon reach its end. With these grim thoughts, a dervish called Abdurrahman, whom the author serves for four years, arrives and tells him that not only will the dynasty go on, but seventy Sultans will follow; at the end of this series, the End of Days will come, the world will be misguided by a pseudo-prophet, the infamous Deccal, only to arrive to the final victory of Prophet Isa. After a long discussion, in which Abdurrahman tries to persuade Mehmed of the reality of this prophecy and admits that the ulema of the day are mostly corrupt, the vision begins (S10a, V12a) with the thirteenth Sultan, Mehmed III, who is prophesied to take Walachia, Poland and Hungary. All seventy Sultans to come follow, in various symbolic forms; the series seems to include Ahmed I, Osman II, Murad IV and Ibrahim (A marginal note in the Vienna ms. (copied in 1651) has him as the “present Sultan” (V16a), but this must be a coincidence since Ahmed is to impose a tax to Malta and Osman is presented as an old man who will abolish bribery, both in appointments and in justice (S11a-b, V13a-14a; moreover, Mustafa is missing and Osman’s anonymous successor is to capture Moscow).
Then a fascinating story has the next Sultan to take Moscow and Vienna, and afterwards a complex course toward world conquest, including the fall of Spain, Germany, Rome (Kızılelma), France, England, and even China and “the New World” (which, the author notes, is not a new world ad litteram, but was named so because it was unknown to us before: S20b, V29a), the death of the Rome Pope at the hands of the At Meydanı rabble (S21a, V29b) but also occasional setbacks due either to revolts by the infidel or some few Sultans who succumb to arrogance and tyranny. Among the deeds of the glorious Sultans to come (under traditional Ottoman royal names but also other ones such as Hasan, Edhem, Yusuf, Ali and so forth), one should note: the mass killing of the Istanbul Jews and the prohibition of wine (S14a, V17a-b; the Jews are to come back many generations after, when the 44th Sultan grants a low tax to whomever wants to settle in the capital: S21a, V29b), the prohibition of narcotic substances (S14b, V18b), the prohibition of idleness (S18a, V25a: şöyle tenbîh itdüreler ki san’atsız bir kimesne olmıya şöyle kim bir kimesne san’atı olmıya anı dutup getüreler muhkem hakkından geline ve şunlar ki san’ata ‘âkılları irmiye anlara çift sürmeğe ta’yin itdüreler), the granting of stipends to old people (S19b, V27a; also S24b, 35b), the abolishment of both fratricide and the kafes practice, with the Sultans’ brothers being appointed as viziers, admirals or müftis (e.g. S21a, V30a), the compulsory freeing of slaves after seven years (S24b, V35a) and so forth. An interesting drawback to the sixteenth or seventeenth century comes in the reign of the 56th Sultan, when he inspects the janissaries (now 600,000) and the sipahis (now 400,000), erases the names of half of them from the registers and cuts the stipends of those remaining by half (“since there is no campaign”); the result is a revolt of the soldiers, who wish to put the Grand Vizier on the throne, and of the townspeople (şehirli) who kill the Vizier. Subsequently, the Sultan reduces the number of servants allowed by three for the common people, twenty five for the viziers and fifty for himself (S23b-24a, V34a-b).
 A marginal note in the Vienna ms. (copied in 1651) has him as the “present Sultan” (V16a).
Krstić, T., Contested Conversions to Islam. Narratives of Religious Change in the Early Modern Ottoman Empire, Stanford 2011, 116-118.