Chronology of the Ottoman Sultans
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Selim I–Mehmet Vi)
CHRONOLOGY (SELIM I–MEHMET VI) Years of Sultan Important dates reign 1512–1520 Selim I Conquest of Egypt, Selim assumes the title of Caliph (1517) 1520–1566 Süleyman Vienna sieged (1529); War with Venice (1537–1540); Annexation of Hungary (1541) 1566–1574 Selim II Ottoman navy loses the battle of Lepanto (1571) 1574–1595 Murad III Janissary revolts (1589 and 1591–1592) 1595–1603 Mehmed III War with Austria continues (1595– ) 1603–1617 Ahmed I War with Austria ends; Buda is recovered (1604) 1617–1622 Osman II Janissaries murder Osman (1622) 1622–1623 Mustafa I Janissary Revolt (1622) 1623–1640 Murad IV Baghdad recovered (1638); War with Iran (1624–1639) 1640–1648 İbrahim I War with Venice (1645); Assassination of İbrahim (1648) 1648–1687 Mehmed IV Janissary dominance in Istanbul and anar- chy (1649–1651); War with Venice continues (1663); War with Austria, and siege of Vienna (1683) 1687–1691 Süleyman II Janissary revolt (1687); Austria’s occupation of Belgrade (1688) 1691–1695 Ahmed II War with Austria (1694) 1695–1703 Mustafa II Treaty of Karlowitz (1699); Janissary revolt and deposition of Mustafa (1703) 1703–1730 Ahmed III Refuge of Karl XII (1709); War with Venice (1714–1718); War with Austria (1716); Treaty of Passarowitz (1718); ix x REFORMING OTTOMAN GOVERNANCE Tulip Era (1718–1730) 1730–1754 Mahmud I War with Russia and Austria (1736–1759) 1754–1774 Mustafa III War with Russia (1768); Russian Fleet in the Aegean (1770); Inva- sion of the Crimea (1771) 1774–1789 Abdülhamid I Treaty of Küçük Kaynarca (1774); War with Russia (1787) -
Bibliography
Bibliography Archival Sources Ars¸ivi, Bas¸bakanlık Osmanlı (BOA) FO 195/237; 1841 FO 248/114 India Offi ce G/29/27. In Arabic Afghani, Ahmad al-. Sarab fi Iran: Kalima Sari‘a hawla al-Khumayni wa-Din al-Shi‘a, n.p., 1982. ‘Alawi, Hasan al-. Al-Shi‘a wal-Dawla al-Qawmiyya fi al-‘Iraq 1914–1990, n.p., 1990. Alusi, Shukri al-. al-Misk al-Adhfar, Baghdad: al-Maktaba al-‘Arabiyya, 1930. Alusi, Shihab al-Din Mahmud al-. Al-Tibyan fi Sharh al-Burhan, 1249/1833. Amin, Muhsin al-. A‘yan al-Shi‘a, Sidon, vol. 40, 1957. Bahr al-‘Ulum, Muhammad Sadiq. “Muqaddima,” in Muhammad Mahdi b. Murtada Tabataba’i, Rijal al-Sayyid Bahr al-‘Ulum al-Ma‘ruf bil-Fawa’id al-Rijaliyya, Najaf: n.p, 1967. Din, Muhammad Hirz al-. Ma ‘arif al-Rijal fi Tarajim al-‘Ulama’ wal-Udaba’, Najaf, vol. 1, 1964–1965. Dujayli, Ja‘far (ed.). Mawsu‘at al-Najaf al-Ashraf, Beirut: Dar al-Adwa’, 1993. Fahs, Hani. Al-Shi‘a wal-Dawla fi Lubnan: Malamih fi al-Ru’ya wal-Dhakira, Beirut: Dar al-Andalus, 1996. Hamdani al-. Takmilat Ta’rikh al-Tabari, Beirut: al-Matba‘at al-Kathulikiyya, 1961. Hawwa, Sa‘id. Al-Islam, Beirut: Dar al-Kutub, 1969. ———. Al-Khumayniyya: Shudhudh fi al-‘Aqa’id Shudhudh fi al-Mawaqif, Beirut: Dar ‘Umar, 1987. ———. Hadhihi Tajribati wa-Hadhihi Shahadati, Beirut: Dar ‘Umar, 1988. Husri, Sati‘ al-. Mudhakkirati fi al-‘Iraq, 1921–1941, Beirut: Manshurat dar al- Tali‘a, 1967. Ibn Abi Ya‘la. Tabaqat al-Hanabila, Cairo: Matba‘at al-Sunna al-Muhammadiyya, 1952. -
Conscripts for the Ottoman Army, - Veysel Şimşek*
The First “Little Mehmeds”: Conscripts for the Ottoman Army, - Veysel Şimşek* İlk Mehmetçikler Kimlerdi?: Osmanlı Ordusunun Neferleri, 1826-1853 Öz 1826 yılında Yeniçeri Ocağı’nı ortadan kaldıran ve yıllardan beri içerden ve dışardan siyasi ve askerî olarak otoritesi sürekli tehdit edilen Osmanlı merkezî hükü- meti, çareyi uzun yıllar boyunca silah altında tutulmak üzere toplanmış “başıbağlu” neferlerden oluşan Avrupa tipi bir ordu kurmakta bulmuştu. Osmanlı devleti, yeni kurduğu alayların artan asker ihtiyacını karşılamak üzere Müslüman köylüleri ve alt tabakadan gelen şehirlileri zorla askere aldı. Bu makale tarih araştırmaları bağlamında yeterince çalışılmamış bu askerlerin hikayelerine odaklanmaktadır. Çalışmada halkın ve askere alınanların zorunlu askerliğe karşı verdikleri tepkiler ve askere alınanların toplumsal arkaplanları incelenmektedir. Makalede aynı zamanda dinin, etno-kültürel kimliklerin, sosyal statünün ve askerlik tecrübesinin Osmanlı devletinin askere alma siyasetini ve halkın askerliğe dair düşüncelerini nasıl etkilediği, milliyetçilik hislerinin Müslüman Osmanlı tebaası arasında yayılmasından önceye tekabül eden bu dönemde tahlil edilecektir. Anahtar kelimeler: Askere Alma, Zorunlu Askerlik, II. Mahmud, Tanzimat, Osmanlı İmparatorluğu’nda Reform * McMaster University, Canada. This article is based on my MA thesis, titled “Ottoman Military Recruitment and the Recruit, 1826–1853,” completed at Bilkent University in Ankara in 2005, and on my doctoral dissertation under way at McMaster University in Hamilton, Canada. The text has been updated to my recent research. Some of the arguments and mate- rial presented here were summarized in Veysel Şimşek, “Osmanlı İmparatorluğu’nda Düzenli Ordu için Asker Toplanması: 1826-1853,” Toplumsal Tarih 198 (2010), 36-42. I am grateful to Dr. Virginia H. Aksan and Dr. Petra Dreiser for reading my drafts and for their invaluable comments and suggestions. -
Mongol Aristocrats and Beyliks in Anatolia
MONGOL ARISTOCRATS AND BEYLIKS IN ANATOLIA. A STUDY OF ASTARĀBĀDĪ’S BAZM VA RAZM* Jürgen Paul Martin-Luther-Universität Halle-Wittenberg Abstract This paper is about beyliks – political entities that include at least one town (or a major fortress or both), its agricultural hinterland and a (large) amounts of pasture. It is also about Mongols in Anatolia in the beylik period (in particular the second half of the 14th century) and their leading families some of whom are presented in detail. The paper argues that the Eretna sultanate, the Mongol successor state in Anatolia, underwent a drawn-out fission process which resulted in a number of beyliks. Out of this number, at least one beylik had Mongol leaders. Besides, the paper argues that Mongols and their leading families were much more important in this period than had earlier been assumed. arge parts of Anatolia came under Mongol rule earlier than western Iran. The Mongols had won a resounding victory over the Rum L Seljuqs at Köse Dağ in 1243, and Mongols then started occupying winter and summer pastures in Central and Eastern Anatolia, pushing the Turks and Türkmens to the West and towards the coastal mountain ranges. Later, Mongol Anatolia became part of the Ilkhanate, and this province was one of the focal points of Ilkhanid politics and intrigues.1 The first troops, allegedly three tümens, had already been dispatched to Anatolia by ———— * Research for this paper was conducted in the framework of Sonderforschungsbereich 586 (“Differenz und Integration”, see www.nomadsed.de), hosted by the universities at Halle-Wittenberg and Leipzig and funded by Deutsche Forschungsgemeinschaft. -
The Conversion of the Jews and the Islamization of Jewish Spaces During the First Centuries of the Ottoman Empire’
BAHAR, Beki L. ‘The conversion of the Jews and the islamization of Jewish spaces during the first centuries of the Ottoman empire’. Jewish Migration: Voices of the Diaspora. Raniero Speelman, Monica Jansen & Silvia Gaiga eds. ITALIANISTICA ULTRAIECTINA 7. Utrecht : Igitur Publishing, 2012. ISBN 978‐90‐6701‐032‐0. SUMMARY This essay by the late Beki L. Behar (z.l.) focuses on conversion to Islam until the end of the Seventeenth Century. If we can speak of a privileged treatment of the Jews in the reigns of Mehmet Fatih, Bayezit II, Süleyman and Selim II – the period of Gracia Mendez and Josef Nasi –, Mehmet IV’s reign (1648‐1687) was marked by lack of tolerance and the Islamic fanatism of the fundamentalist Kadezadeli sect, in which period Jews had to face all sorts of prohibition and forced conversion, sometimes losing their living quarters. Although the Jews as inhabitants of cities rather than villages were generally not subjected to conversion and were not encouraged to enter upon the career at Court known as devşirme, an important wave of conversions initiated with Shabtai Zwi (Sabbatai Zevi), the false mashiah who preferred Islam to death penalty. His numerous followers are known in Turkish as dönmeler (dönmes). Other conversions had a less dramatic background, such as divorcing under Shari’a law or for convenience’s sake. A famous case is the court fysician Moshe ben Raphael Abravanel, who became Muslim in order to be able to practise. KEYWORDS Conversion, Shabtai Zwi, dönmes, Islamization The authors The proceedings of the international conference Jewish Migration: Voices of the Diaspora (Istanbul, June 23‐27 2010) are volume 7 of the series ITALIANISTICA ULTRAIECTINA. -
The Light Shed by Ruznames on an Ottoman Spectacle of 1740-1750
_full_alt_author_running_head (neem stramien B2 voor dit chapter en nul 0 in hierna): 0 _full_alt_articletitle_running_head (oude _articletitle_deel, vul hierna in): Contemplation or Amusement? _full_article_language: en indien anders: engelse articletitle: 0 22 Artan Chapter 2 Contemplation or Amusement? The Light Shed by Ruznames on an Ottoman Spectacle of 1740-1750 Tülay Artan I have always felt uncomfortable, and if anything recently grown even more uncomfortable, with loose talk of “eighteenth-century Istanbul”. This is a rath- er big block of time in the history of the Ottoman capital that old and new generations of historians have addressed by trying to latch on to themes of administrative change, lifestyles, or the evolution of art and architecture. They have ended up by attributing to it a unified, uniform character which stands in contrast to, and therefore separates it from, the preceding or the following cen- turies. On the one hand there is the triumphant stability of the “classical” age, so-called, and on the other, the Tanzimat’s modernization reforms from the top down. In between, the Ottoman eighteenth century is taken as represent- ing “change”, which, moreover, is said to be especially evident and embodied in the imperial capital. Entertainment, whether in the form of courtly parades or wedding festivals, or the waterfront parties of the royal and sub-royal elite, or popular gatherings revolving around poets or storytellers in public places, plays a particularly strong role in this classification.1 From here the phrase “eighteenth-century Istanbul” takes off into a life of its own. It has, indeed, come to be vested with such authority that, as with any cliché, in many cases it is being used and overused as a substitute for real, em- pirical evidence. -
Phd 15.04.27 Versie 3
Promotor Prof. dr. Jan Dumolyn Vakgroep Geschiedenis Decaan Prof. dr. Marc Boone Rector Prof. dr. Anne De Paepe Nederlandse vertaling: Een Spiegel voor de Sultan. Staatsideologie in de Vroeg Osmaanse Kronieken, 1300-1453 Kaftinformatie: Miniature of Sultan Orhan Gazi in conversation with the scholar Molla Alâeddin. In: the Şakayıku’n-Nu’mâniyye, by Taşköprülüzâde. Source: Topkapı Palace Museum, H1263, folio 12b. Faculteit Letteren & Wijsbegeerte Hilmi Kaçar A Mirror for the Sultan State Ideology in the Early Ottoman Chronicles, 1300- 1453 Proefschrift voorgelegd tot het behalen van de graad van Doctor in de Geschiedenis 2015 Acknowledgements This PhD thesis is a dream come true for me. Ottoman history is not only the field of my research. It became a passion. I am indebted to Prof. Dr. Jan Dumolyn, my supervisor, who has given me the opportunity to take on this extremely interesting journey. And not only that. He has also given me moral support and methodological guidance throughout the whole process. The frequent meetings to discuss the thesis were at times somewhat like a wrestling match, but they have always been inspiring and stimulating. I also want to thank Prof. Dr. Suraiya Faroqhi and Prof. Dr. Jo Vansteenbergen, for their expert suggestions. My colleagues of the History Department have also been supportive by letting me share my ideas in development during research meetings at the department, lunches and visits to the pub. I would also like to sincerely thank the scholars who shared their ideas and expertise with me: Dimitris Kastritsis, Feridun Emecen, David Wrisley, Güneş Işıksel, Deborah Boucayannis, Kadir Dede, Kristof d’Hulster, Xavier Baecke and many others. -
'A Reign of Terror'
‘A Reign of Terror’ CUP Rule in Diyarbekir Province, 1913-1923 Uğur Ü. Üngör University of Amsterdam, Department of History Master’s thesis ‘Holocaust and Genocide Studies’ June 2005 ‘A Reign of Terror’ CUP Rule in Diyarbekir Province, 1913-1923 Uğur Ü. Üngör University of Amsterdam Department of History Master’s thesis ‘Holocaust and Genocide Studies’ Supervisors: Prof. Johannes Houwink ten Cate, Center for Holocaust and Genocide Studies Dr. Karel Berkhoff, Center for Holocaust and Genocide Studies June 2005 2 Contents Preface 4 Introduction 6 1 ‘Turkey for the Turks’, 1913-1914 10 1.1 Crises in the Ottoman Empire 10 1.2 ‘Nationalization’ of the population 17 1.3 Diyarbekir province before World War I 21 1.4 Social relations between the groups 26 2 Persecution of Christian communities, 1915 33 2.1 Mobilization and war 33 2.2 The ‘reign of terror’ begins 39 2.3 ‘Burn, destroy, kill’ 48 2.4 Center and periphery 63 2.5 Widening and narrowing scopes of persecution 73 3 Deportations of Kurds and settlement of Muslims, 1916-1917 78 3.1 Deportations of Kurds, 1916 81 3.2 Settlement of Muslims, 1917 92 3.3 The aftermath of the war, 1918 95 3.4 The Kemalists take control, 1919-1923 101 4 Conclusion 110 Bibliography 116 Appendix 1: DH.ŞFR 64/39 130 Appendix 2: DH.ŞFR 87/40 132 Appendix 3: DH.ŞFR 86/45 134 Appendix 4: Family tree of Y.A. 136 Maps 138 3 Preface A little less than two decades ago, in my childhood, I became fascinated with violence, whether it was children bullying each other in school, fathers beating up their daughters for sneaking out on a date, or the omnipresent racism that I did not understand at the time. -
Christian Allies of the Ottoman Empire by Emrah Safa Gürkan
Christian Allies of the Ottoman Empire by Emrah Safa Gürkan The relationship between the Ottomans and the Christians did not evolve around continuous hostility and conflict, as is generally assumed. The Ottomans employed Christians extensively, used Western know-how and technology, and en- couraged European merchants to trade in the Levant. On the state level, too, what dictated international diplomacy was not the religious factors, but rather rational strategies that were the results of carefully calculated priorities, for in- stance, several alliances between the Ottomans and the Christian states. All this cooperation blurred the cultural bound- aries and facilitated the flow of people, ideas, technologies and goods from one civilization to another. TABLE OF CONTENTS 1. Introduction 2. Christians in the Service of the Ottomans 3. Ottoman Alliances with the Christian States 4. Conclusion 5. Appendix 1. Sources 2. Bibliography 3. Notes Citation Introduction Cooperation between the Ottomans and various Christian groups and individuals started as early as the beginning of the 14th century, when the Ottoman state itself emerged. The Ottomans, although a Muslim polity, did not hesitate to cooperate with Christians for practical reasons. Nevertheless, the misreading of the Ghaza (Holy War) literature1 and the consequent romanticization of the Ottomans' struggle in carrying the banner of Islam conceal the true nature of rela- tions between Muslims and Christians. Rather than an inevitable conflict, what prevailed was cooperation in which cul- tural, ethnic, and religious boundaries seemed to disappear. Ÿ1 The Ottomans came into contact and allied themselves with Christians on two levels. Firstly, Christian allies of the Ot- tomans were individuals; the Ottomans employed a number of Christians in their service, mostly, but not always, after they had converted. -
Sultan Mahmud II's Reforms in the Light of Central European Documents
Fall of Ancient Régime at Saint Domingue | Ivo Budil wbhr 01|2011 and preferred to demonstrate the new effi ciency of French royal army in Spain. The French interest in Saint Domingue died away.193 The population of the independent island in 1824 divided into three political entities (the Kingdom of Henry Christophe I., the Southern Republic under Alexandre Pétion, and the Old Spanish District) was esti- Sultan Mahmud II’s Reforms in the Light mated to be around 935,000 individuals.194 This mass was composed of blacks (819,000), mulattoes (105,000), Indians (1,500) and whites (500).195 The of Central European Documents strikingly small number of whites was a result of the enforcement of the law of the new independent Haiti which declared that “no white man, whatever MIROSLAV ŠEDIVÝ be his nationality, shall be permitted to land on the Haitian territory, with the title of master or proprietor; nor shall he be able, in future, to acquire there, either real estate or the rights of a Haitian”.196 The end of French hegemony at Saint Domingue and the emer- In their research on Ottoman history in the fi rst half of the 19th century, gence of independent black state were enabled by defi ciencies of administra- historians and orientalists exploited the archives in London and Paris or, tion of the colony affl icted by traditionally rivalry between the noblesse particularly the Russians and Soviets, those in Russia not only relating to the d´épée and the noblesse de robe. In 1789, the representatives of Saint Do- diplomatic relations between the Sublime Porte and European countries but mingue were trying to be integrated into National Assembly, without reali- also for the mostly internal aff airs of the sultan’s empire. -
(Self) Fashioning of an Ottoman Christian Prince
Amanda Danielle Giammanco (SELF) FASHIONING OF AN OTTOMAN CHRISTIAN PRINCE: JACHIA IBN MEHMED IN CONFESSIONAL DIPLOMACY OF THE EARLY SEVENTEENTH-CENTURY MA Thesis in Comparative History, with a specialization in Interdisciplinary Medieval Studies. Central European University Budapest CEU eTD Collection May 2015 (SELF) FASHIONING OF AN OTTOMAN CHRISTIAN PRINCE: JACHIA IBN MEHMED IN CONFESSIONAL DIPLOMACY OF THE EARLY SEVENTEENTH-CENTURY by Amanda Danielle Giammanco (United States of America) Thesis submitted to the Department of Medieval Studies, Central European University, Budapest, in partial fulfillment of the requirements of the Master of Arts degree in Comparative History, with a specialization in Interdisciplinary Medieval Studies. Accepted in conformance with the standards of the CEU. ____________________________________________ Chair, Examination Committee ____________________________________________ Thesis Supervisor ____________________________________________ Examiner CEU eTD Collection ____________________________________________ Examiner Budapest May 2015 (SELF) FASHIONING OF AN OTTOMAN CHRISTIAN PRINCE: JACHIA IBN MEHMED IN CONFESSIONAL DIPLOMACY OF THE EARLY SEVENTEENTH-CENTURY by Amanda Danielle Giammanco (United States of America) Thesis submitted to the Department of Medieval Studies, Central European University, Budapest, in partial fulfillment of the requirements of the Master of Arts degree in Comparative History, with a specialization in Interdisciplinary Medieval Studies. Accepted in conformance with the standards -
Political and Economic Transition of Ottoman Sovereignty from a Sole Monarch to Numerous Ottoman Elites, 1683–1750S
Acta Orientalia Academiae Scientiarum Hung. Volume 70 (1), 49 – 90 (2017) DOI: 10.1556/062.2017.70.1.4 POLITICAL AND ECONOMIC TRANSITION OF OTTOMAN SOVEREIGNTY FROM A SOLE MONARCH TO NUMEROUS OTTOMAN ELITES, 1683–1750S BIROL GÜNDOĞDU Justus-Liebig-Universität Gießen Historisches Institut, Osteuropäische Geschichte Otto-Behaghel-Str. 10, Haus D Raum 205, 35394 Gießen, Deutschland e-mail: [email protected] The aim of this paper is to reveal the transformation of the Ottoman Empire following the debacles of the second siege of Vienna in 1683. The failures compelled the Ottoman state to change its socio- economic and political structure. As a result of this transition of the state structure, which brought about a so-called “redistribution of power” in the empire, new Ottoman elites emerged from 1683 until the 1750s. We have divided the above time span into three stages that will greatly help us com- prehend the Ottoman transition from sultanic authority to numerous autonomies of first Muslim, then non-Muslim elites of the Ottoman Empire. During the first period (1683–1699) we see the emergence of Muslim power players at the expense of sultanic authority. In the second stage (1699–1730) we observe the sultans’ unsuccessful attempts to revive their authority. In the third period (1730–1750) we witness the emergence of non-Muslim notables who gradually came into power with the help of both the sultans and external powers. At the end of this last stage, not only did the authority of Ottoman sultans decrease enormously, but a new era evolved where Muslim and non-Muslim leading figures both fought and co-operated with one another for a new distribution of wealth in the Ottoman Empire.