THE ORIGINS of the WAR Overview of the Ottoman Empire on the Eve

Total Page:16

File Type:pdf, Size:1020Kb

THE ORIGINS of the WAR Overview of the Ottoman Empire on the Eve CHAPTER TWO THE ORIGINS OF THE WAR Overview of the Ottoman Empire on the Eve of the War At the beginning of 1853, the Ottoman Empire was no longer a great power, despite contrary claims by Ottoman offi cialdom. Its very exis- tence depended on the balance of power prevailing in Europe. Con- stant wars with Russia since 1768 and revolts throughout the empire from Serbia, Greece, and Egypt to Kurdistan had weakened the Otto- man state. By this time, however, the Ottoman Empire had become an important market for European great powers and had to be defended against its main adversary, Russia. Th e Ottoman Empire had not taken part in the post-Napoleonic Vienna conferences; it was not a member of the Concert of Europe and did not play a role in European poli- tics as such. It had become the object of the so called “Eastern Ques- tion”. Its participation in the 1841 Straits Convention did not make it a member of the European state system either, but rather the empire became subordinate to the European system.1 In fact, European diplo- macy had long forgotten when the Ottoman Empire had last taken any initiative in European politics. One notable exception was during the crisis concerning Hungarian refugees in 1849, when Grand Vizier Mustafa Reşid Pasha (1800–1858), supported by Britain and France, refused to hand over Hungarian revolutionaries to Austria and Russia. Th is decision was to prove very benefi cial indeed for the standing of the Ottoman Empire in European public opinion, which exerted con- siderable infl uence during the Crimean War thanks to war reporting and telegraph communication. For many of his contemporaries, Sultan Abdülmecid (r. 1839–1861) appeared as a weak and indecisive person, with a “melancholic” face. Th e weakness and indecision of Abdülmecid meant that every movement 1 Th is was clear from the form of address of the Padishah as “His Highness”, while European protocol demanded “His Majesty”. Th e Ottoman Sultan or Padishah became “His Majesty” in the Treaty of Paris of 1856, but still he was not an equal party to the system. See J. C. Hurewitz, “Ottoman Diplomacy and the European State System”, Middle East Journal XV, 1961, p. 151. This is an open access chapter distributed under the terms of the cc-by-nc License. the origins of the war 47 to reform was applied half-heartedly and then compromised, in the interests of the “Old Turkish” party, the enemies of reforms. In con- CHAPTER TWO trast, Butrus Abu-Manneh portrays a diff erent Abdülmecid: THE ORIGINS OF THE WAR Th rough his tutor on the one hand and his mother on the other, it is believed that Sultan Abdülmecid at a young age was exposed to Naqsh- bandi-Mujaddidi belief and that orthodox Islamic ideals formed the Overview of the Ottoman Empire on the Eve of the War foundation of his convictions and socio-political outlook, which natu- rally aft er his rise and for some years to come continued to refl ect itself in his actions.2 At the beginning of 1853, the Ottoman Empire was no longer a great power, despite contrary claims by Ottoman offi cialdom. Its very exis- However, such a strictly orthodox Islamic outlook is not compatible tence depended on the balance of power prevailing in Europe. Con- with his way of life, characterised by attraction to women and heavy stant wars with Russia since 1768 and revolts throughout the empire drinking, and by his benevolent attitude toward Western customs and from Serbia, Greece, and Egypt to Kurdistan had weakened the Otto- methods. man state. By this time, however, the Ottoman Empire had become an On the other hand, it is not easy to establish a permanent dichotomy important market for European great powers and had to be defended of “old Turkish” and “reformist” parties within the bureaucracy; in against its main adversary, Russia. Th e Ottoman Empire had not taken most cases the real reason for opposition or support within the Otto- part in the post-Napoleonic Vienna conferences; it was not a member man elite regarding any particular reform or measure was not a mat- of the Concert of Europe and did not play a role in European poli- ter of principle, but rather a question of personal intrigues and petty tics as such. It had become the object of the so called “Eastern Ques- interests. Th e same person who followed a policy of reforms could tion”. Its participation in the 1841 Straits Convention did not make it oppose those very reforms when out of offi ce. Th e classic example is a member of the European state system either, but rather the empire the best-known reformer himself, that is, Reşid Pasha, whose jealousy became subordinate to the European system.1 In fact, European diplo- of Âli Pasha, one of his protégés, made him oppose the recognition of macy had long forgotten when the Ottoman Empire had last taken equal political rights for non-Muslim subjects of the Empire. any initiative in European politics. One notable exception was during Grand viziers, ministers and governors did not stay long in their the crisis concerning Hungarian refugees in 1849, when Grand Vizier offi ce because the Sultan would yield to the infl uence fi rst of one party, Mustafa Reşid Pasha (1800–1858), supported by Britain and France, then another, reshuffl ing the ministries and military positions all the refused to hand over Hungarian revolutionaries to Austria and Russia. time. Th ese reshuffl es were also due to the rival infl uences of the great Th is decision was to prove very benefi cial indeed for the standing of powers. Abdülmecid knew some French and liked to talk about poli- the Ottoman Empire in European public opinion, which exerted con- tics and life with ambassadors such as the British ambassador Strat- siderable infl uence during the Crimean War thanks to war reporting ford Canning, who had great infl uence in Istanbul. Promoted to the and telegraph communication. peerage as Viscount Stratford de Redcliff e in 1852, he was destined to For many of his contemporaries, Sultan Abdülmecid (r. 1839–1861) play an important role before and during the war. However, his over- appeared as a weak and indecisive person, with a “melancholic” face. Th e bearing character turned many people against him, and in the 1850s weakness and indecision of Abdülmecid meant that every movement he also began to lose faith in his main protégé within the Ottoman 1 Th is was clear from the form of address of the Padishah as “His Highness”, while 2 Butrus Abu-Manneh, Studies on Islam and the Ottoman Empire in the 19th Cen- European protocol demanded “His Majesty”. Th e Ottoman Sultan or Padishah became tury (1826–1876), Istanbul: Th e Isis Press, 2001, p. 83. Abu-Manneh (op. cit., p. 84) “His Majesty” in the Treaty of Paris of 1856, but still he was not an equal party to the has also argued that “when Sultan Abdülmecid rose to the Sultanate, both the Palace system. See J. C. Hurewitz, “Ottoman Diplomacy and the European State System”, and the Porte appear to have been motivated by the ideals of Orthodox Islam, perhaps Middle East Journal XV, 1961, p. 151. more than at any time before”..
Recommended publications
  • Longing for the Lost Caliphate
    © Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. Introduction The cosmopolitan, scholarly language of Islamic religious discourse cuts across multiple frontiers, constructing a universe of reciprocal benefit to those who master it. This religious discourse is at once flexible and transferable across time and space. Not only did it span the known world of the fourteenth century, but it also persisted across the vicissitudes of political and economic change that separated the premodern from the modern world system. —Muslim Networks from Hajj to Hip Hop, ed. Miriam Cooke and Bruce Lawrence1 Overall, the best historians of memory are like the ogre who looks for human voices and emotions. They capture the haunted images of the past that hover in a given society, the obsession with certain events, periods, or beliefs, and they attempt to understand how and why they made sense to people in the past. — “History and Memory,” Alon Confino2 Working at the Foreign Office in London, a British diplomat reviewed the stunning news emanating from Turkey on March 3, 1924. D. G. Osbourne had just learned of the legislative acts passed by the nascent Turkish Republic’s Grand National Assembly and updated the confidential file before him: The Caliphate of the house of Osman is abolished and all members of the house are to follow the Caliph—an d the late Sultan—int o exile. Their property is to revert to the state. Justice and education are to be entirely purged of their reli- gious associations.
    [Show full text]
  • History and Actual Image of Oil Wrestling”
    International Journal of Ethnosport and Traditional Games, №2 (2) For references: Bakhrevskiy, Eugeniy. (2019) “History and actual image of oil wrestling”. International Journal of Ethnosport and Traditional Games, №2 (2), 12–36. DOI: https://www.doi.org/10.34685/HI.2020.75.15.002 HISTORY AND ACTUAL IMAGE OF OIL WRESTLING Eugeniy Bakhrevskiy PhD in philology, ORCID: 0000-0003-1246-3398 Russian Heritage Institute, Deputy Director; E-mail: [email protected] RUSSIA Abstract Turkish “oil wrestling” (yağlı güreş) has a great popularity in Turkey, spread in some neighboring countries (Bulgaria, Macedonia, Albania), in Western Europe and Japan there are amateur clubs of this wrestling. That is complex system of accompanying rituals and attributes, it is based on ancient folklore tradition, and in modern conditions it became an important symbol of Turkish national consciousness. An Oil wrestling long enough became a subject of scientific interest; there is a series of books on its history and a lot of papers. At the same time caring publicists note that still we don’t have a satisfactory scientific description of oil wrestling, neither in Turkish nor in other languages. The article presents the results of a study of historical development of oil wrestling, listed in the UNESCO Intangible Cultural Heritage. Symbolic and ritual elements of nowadays oil wrestling and Kırkpınar festival (ağa, cazgır, peşrev, kıspet etc.) were analyzed. Kırkpınar festival came into being in the end of the 19th century, in the period of wrestlers’ tekke system decay, when the well-known masters from Edirne and Constantinople began to participate to the local festival on Hıdırellez, after that it became very popular even on national level.
    [Show full text]
  • A MUSLIM MISSIONARY in MEDIAEVAL KASHMIR a MUSLIM MISSIONARY in MEDIAEVAL KASHMIR (Being the English Translation of Tohfatuíl-Ahbab)
    A MUSLIM MISSIONARY IN MEDIAEVAL KASHMIR A MUSLIM MISSIONARY IN MEDIAEVAL KASHMIR (Being the English translation of Tohfatuíl-Ahbab) by Muhammad Ali Kashmiri English translation and annotations by KASHINATH PANDIT ASIAN-EURASIAN HUMAN RIGHTS FORUM New Delhi iv / ATRAVAILS MUSLIM MISSIONARYOF A KASHMIR IN FREEDOMMEDIAEVAL FIGHTER KASHMIR This book is the English translation of a Farsi manuscript, Tohfatuíl- Ahbab, persumably written in AD 1640. A transcript copy of the manuscript exists in the Research and Publications Department of Jammu and Kashmir State under Accession Number 551. © KASHINATH PANDIT First Published 2009 Price: Rs. 400.00 Published by Eurasian Human Rights Forum, E-241, Sarita Vihar, New Delhi ñ 110 076 (INDIA). website: www.world-citizenship.org Printed at Salasar Imaging Systems, C-7/5, Lawrence Road Indl. Area, Delhi ñ 110 035. INTRODUCTIONCONTENTS //v v For the historians writing on Mediaeval India vi / ATRAVAILS MUSLIM MISSIONARYOF A KASHMIR IN FREEDOMMEDIAEVAL FIGHTER KASHMIR INTRODUCTIONCONTENTS / vii Contents Acknowledgement ix Introduction xi-lxxx Chapter I. Araki and Nurbakhshi Preceptors 1-65 Chapter II. Arakiís first Visit to Kashmir: His Miracles, Kashmiris, and Arakiís Return 66-148 Chapter III. Arakiís Return to Iran 149-192 Part I: Acrimony of the people of Khurasan towards Shah Qasim 149-161 Part II: In service of Shah Qasim 161-178 Part III: To Kashmir 178-192 Chapter IV. Mission in Kashmir 193-278 Part I: Stewardship of Hamadaniyyeh hospice 193-209 Part II: Arakiís mission of destroying idols and temples of infidels 209-278 Chapter V. Arakiís Munificence 279-283 Index 284-291 viii / ATRAVAILS MUSLIM MISSIONARYOF A KASHMIR IN FREEDOMMEDIAEVAL FIGHTER KASHMIR INTRODUCTIONCONTENTS /ix/ ix 1 Acknowledgement I am thankful to Dr.
    [Show full text]
  • Before the Odalisque: Renaissance Representations of Elite Ottoman Women Heather Madar
    Early Modern Women: An Interdisciplinary Journal 2011, vol. 6 Before the Odalisque: Renaissance Representations of Elite Ottoman Women Heather Madar he much-mythologized harem of the Ottoman sultans occupied a Tcentral place in European Orientalist thought for centuries.1 The harem, presented as an exotic world of forbidden sexuality inhabited by compliant yet sexually voracious women, appears in literature, art, and travel writing. While the most famous expressions of this harem fixa- tion date from later centuries,2 a focus on the harem as libidinous zone is demonstrably present in written sources from the sixteenth century. Yet an exploration of sixteenth-century European images turns up a surprising dearth of imagery in this vein. While Renaissance art lacks the languid odalisques or detailed views of the physical environment of the sultan’s harem familiar from later works, a series of largely overlooked representa- tions of elite Ottoman women do exist. Dating from the mid-sixteenth century, these images feature imagined portraits of sultanas — elite women such as Ottoman princesses, the sultan’s mother (valide sultan), or the sul- tan’s preferred concubine (haseki).3 Hurrem, the wife of sultan Süleyman, and his daughter Mihrimah appear most frequently in this genre. Yet strik- ing differences are immediately evident between their depiction and later, more familiar, views of the harem and harem women. The women shown in the Renaissance tradition were members of the sultan’s harem, yet they are not shown within a harem setting, nor do the images make reference to it. Although they are visually marked as Other, largely through the atten- tion given to their exotic dress, they are also presented as women who are of interest as individuals, possessing status and political significance.
    [Show full text]
  • U.S. Department of State
    1997 Human Rights Report - Brunei Page 1 of 5 The State Department web site below is a permanent electro information released prior to January 20, 2001. Please see w material released since President George W. Bush took offic This site is not updated so external links may no longer func us with any questions about finding information. NOTE: External links to other Internet sites should not be co endorsement of the views contained therein. U.S. Department of State Brunei Country Report on Human Rights Practices for 1997 Released by the Bureau of Democracy, Human Rights, and Labor, January 30, 1998. BRUNEI Brunei Darussalam, a small, wealthy monarchy located on the north coast of Borneo, is a sultanate ruled by the same family for 600 years. The 1959 Constitution provided for the first delegation of political power by the late Sultan Omar Ali Saifuddin to an appointed council of state, but in 1962 the then Sultan invoked an article of the Constitution that allowed him to assume emergency powers for 2 years. These powers have been regularly renewed, most recently by the current Sultan in July 1996. Although not all of the articles of the Constitution are suspended, the state of emergency places few limits on the Sultan's power. He also serves as Prime Minister, Minister of Defense, Minister of Finance, chancellor of the national university, superintendent general of the Royal Brunei Police Force, and leader of the Islamic faith. The police force, which has responsibility for internal security, reports to the Prime Minister's office, which includes an Internal Security Department, and is firmly under the control of civil authorities.
    [Show full text]
  • Kings for All Seasons
    BROOKINGS DOHA CENTER ANALYSIS PAPER Number 8, September 2013 KINGS FOR ALL SEASONS: HOW THE MIDDLE EAST’S MONARCHIES SURVIVED THE ARAB SPRING F. GREGORY GAUSE, III B ROOKINGS The Brookings Institution is a private non-profit organization. Its mission is to conduct high-quality, independent research and, based on that research, to provide innovative, practical recommendations for policymakers and the public. The conclusions and recommendations of any Brookings publica- tion are solely those of its author(s) and do not reflect the views of the Institution, its management, or its scholars. Copyright © 2013 THE BROOKINGS INSTITUTION 1775 Massachusetts Avenue, N.W. Washington, D.C. 20036 U.S.A. www.brookings.edu BROOKINGS DOHA CENTER Saha 43, Building 63, West Bay, Doha, Qatar www.brookings.edu/about/centers/doha T A B LE OF C ON T EN T S I. Executive Summary ............................................................................................................1 II. Introduction ......................................................................................................................3 III. “Just Wait, They Will Fall” .............................................................................................5 IV. The Strange Case of Monarchical Stability .....................................................................8 Cultural Legitimacy ...................................................................................................8 Functional Superiority: Performance and Reform ..................................................12
    [Show full text]
  • 15 the Regions of Sind, Baluchistan, Multan
    ISBN 978-92-3-103467-1 THE REGIONS OF SIND . 15 THE REGIONS OF SIND, BALUCHISTAN, MULTAN AND KASHMIR: THE HISTORICAL, SOCIAL AND ECONOMIC SETTING* N. A. Baloch and A. Q. Rafiqi Contents THE RULERS OF SIND, BALUCHISTAN AND MULTAN (750–1500) ....... 298 The cAbbasid period and the Fatimid interlude (mid-eighth to the end of the tenth century) ...................................... 298 The Period of the Ghaznavid and Ghurid Sultanates (eleventh and twelfth centuries) . 301 The era of the local independent states ......................... 304 KASHMIR UNDER THE SULTANS OF THE SHAH¯ MIR¯ DYNASTY ....... 310 * See Map 4, 5 and 7, pp. 430–1, 432–3, 437. 297 ISBN 978-92-3-103467-1 The cAbbasid period Part One THE RULERS OF SIND, BALUCHISTAN AND MULTAN (750–1500) (N. A. Baloch) From 750 to 1500, three phases are discernible in the political history of these regions. During the first phase, from the mid-eighth until the end of the tenth century, Sind, Baluchis- tan and Multan – with the exception of the interlude of pro-Fatimid ascendency in Mul- tan during the last quarter of the tenth century – all remained politically linked with the cAbbasid caliphate of Baghdad. (Kashmir was ruled, from the eighth century onwards, by the local, independent, originally non-Muslim dynasties, which had increasing political contacts with the Muslim rulers of Sind and Khurasan.) During the second phase – the eleventh and twelfth centuries – all these regions came within the sphere of influence of the powers based in Ghazna and Ghur. During the third phase –from the thirteenth to the early sixteenth century – they partly became dominions of the Sultanate of Delhi, which was in itself an extension into the subcontinent of the Central Asian power base.
    [Show full text]
  • An Introduction to David Morgan
    An Introduction to David Morgan David Morgan The working title for this festschrift was ‘Papers for the Padishah’. It was discarded for the sake of propriety as well as the well-known decree that all academic books must include a colon, a decree which some would say is worthy of Chinggis Khan himself. Nonetheless, I believe it is fair to consider David O. Morgan the Padishah of the study of the Mongol Empire. David, ever humble, would simply wave this title away and offer another scholar the throne. In this sense, David is like Ogodei Khan—generous, well-liked by all, and he laid much of the modern foundations for the study of the Mongols. Yet, David, like Ghazan Khan, always kept one foot firmly in Iranian Studies as well, thus giving him claim to the title of Padishah. David’s similarity to the Mongols does not end there, however, as he carved his own intellectual empire. The foundations of Professor Morgan’s empire began when he acquired Michael Prawdin’s The Mongol Empire: Its Rise and Legacy as a prize at Rugby. From there he studied at Oxford before venturing into the field of secondary education. He then proceeded to earn his doctorate from the School of Oriental and African Studies in the University of London, where he studied Persian under the instruction of the late Ann K. S. Lambton. As Persian was not offered at Wisconsin when I was a student, he tutored me in his book-lined study, complete with a roaring fire in the fireplace. While I struggled through it, he often noted that that he was Lambton’s second worse student—the worst being a future ambassador to Iran, of course.
    [Show full text]
  • Persia: Place and Idea
    1 Persia: Place and Idea Persia/Persians and Iran/Iranians “Persia” is not easily located with any geographic specificity, nor can its people, the Persians, be easily categorized. In the end Persia and the Persians are as much metaphysical notions as a place or a people. Should it be Iran and the Iranians? Briefly, “Persia/Persians” is seldom used today, except in the United Kingdom or when referring to ancient Iran/Iranians – c. sixth century bc to the third century ad. Riza Shah (1926–1941) decreed in 1935 that Iran be used exclusively in official and diplomatic correspondence. Iran was the term commonly used in Iran and by Iranians, except from the seventh to the thirteenth centuries. Fol- lowing the Second World War, oil nationalization, the Musaddiq crisis, and subsequent greater sensitivity to Iranian nationalism, the designa- tion Iran/Iranian became widely used in the west. Until recently the use of Persia/Persians was often rejected among Iranians themselves. Iran/Iranian also had its own hegemonic dimension, especially from the experience of some of Iran’s multi-ethnic population. The usage of Persia/Persian, however, was revived by Iranian expatriates in the post- 1979 era of the Islamic Republic of Iran. This common usage among them represents an attempt on their part to be spared the opprobrium of “Iran” and its recent association with revolution, “terrorism,” hostages, and “fundamentalism,” while Persia/Persian suggested to them an ancient glory and culture – a less threatening contemporary political identity. Nevertheless, the political ramifications of either Persia or Iran cannot be escaped. Above all, the history of Persia/Iran is the history of the interaction between place and the peoples who have lived and who currently live there.
    [Show full text]
  • The Philanthropies of the Sultan's Daughter Ayşe Sultan from the Beginning of the 17Th Century, and Her Waqf's Accounting R
    Muhasebe ve Finans Tarihi Araştırmaları Dergisi Temmuz 2016 (11) THE PHILANTHROPIES OF THE SULTAN’S DAUGHTER AYŞE SULTAN FROM THE BEGINNING OF THE 17TH CENTURY, AND HER WAQF’S ACCOUNTING RECORDS(*) Dr. Fatma Şensoy Marmara University – Turkey Abstract Awqaf (waqf as singular) are founded as charities that have certain laws and that are sustainable, such as fund-dependant, decentralised, voluntary democratic and nongovernmental organizations. At the same time, they are financial institutions that deal with social security, educational, cultural, religious affairs, public works, social aid and health investments. They are inspected by the government despite their financial and administrative autonomies, and these institutions have survived for centuries and provided services to society and enjoyed great monetary success. It is possible to read about their auditing and information about accounting in the Ottoman financial tradition from the books of accounts kept in the awqaf (foundations). The waqf culture has survived for centuries primarily because of this efficient, inspecting recording order. Ayşe Sultan was the daughter of Sultan Murad III (1574-1595) and Safiye (*) Bu bildiri, 25 - 27 Haziran 2016 tarihlerinde Pescara (İtalya)’da yapılan 14. Dünya Muhasebe Tariçileri Kongresinde İngilizce olarak sunulmuştur. 125 Accounting and Financial History Research Journal July 2016 (11) Sultan. She dedicated her assets to a waqf which was setup by her husband Ghazi Ibrahim Paşa and herself. The tombs and fountain still survive. The waqf which was founded at the beginning of the 17th century survived for ages. The accounting books of the waqf reveal the accounting culture of social aid at that time. The books are recorded by siyaqat script and numbers and used the Merdiven (stair) method.
    [Show full text]
  • Was Suleiman?
    NEW YORK STATE SOCIAL STUDIES RESOURCE TOOLKIT 9th Grade Suleiman Inquiry How “Magnificent” Was Suleiman? Titian, painting of Suleiman, c1530 ©World History Archive/Newscom Supporting Questions 1. How was Suleiman characterized during his reign? 2. How did Suleiman expand the Ottoman Empire? 3. What changes did Suleiman make to the governance of the Ottoman Empire? 4. To what extent did Suleiman promote tolerance in the Ottoman Empire? THIS WORK IS LICENSED UNDER A CREATIVE COMMONS ATTRIBUTION- NONCOMMERCIAL- SHAREALIKE 4.0 INTERNATIONAL LICENSE. 1 NEW YORK STATE SOCIAL STUDIES RESOURCE TOOLKIT 9th Grade Suleiman Inquiry How “Magnificent” Was Suleiman? 9.7 OTTOMANS AND MING PRE-1600: Christianity, Islam, and Neo-Confucianism influenced the New York State development of regions and shaped key centers of power in the world between 1368 and 1683. The Social Studies Ottoman Empire and Ming Dynasty were two powerful states, each with a view of itself and its place in the Framework Key world. Idea & Practices Gathering, Using, and Interpreting Evidence Comparison and Contextualization Staging the Students read an excerpt from the National Geographic (2014) article “After 450 Years, Archaeologists Still Question Hunting for Magnificent Sultan’s Heart.” Discuss what reasons might explain the fascination with finding Suleiman’s remains. Supporting Question 1 Supporting Question 2 Supporting Question 3 Supporting Question 4 How was Suleiman How did Suleiman expand What changes did Suleiman To what extent did Suleiman characterized during his the
    [Show full text]
  • Mighty Guests of the Throne Note on Transliteration
    Sultan Ahmed III’s calligraphy of the Basmala: “In the Name of God, the All-Merciful, the All-Compassionate” The Ottoman Sultans Mighty Guests of the Throne Note on Transliteration In this work, words in Ottoman Turkish, including the Turkish names of people and their written works, as well as place-names within the boundaries of present-day Turkey, have been transcribed according to official Turkish orthography. Accordingly, c is read as j, ç is ch, and ş is sh. The ğ is silent, but it lengthens the preceding vowel. I is pronounced like the “o” in “atom,” and ö is the same as the German letter in Köln or the French “eu” as in “peu.” Finally, ü is the same as the German letter in Düsseldorf or the French “u” in “lune.” The anglicized forms, however, are used for some well-known Turkish words, such as Turcoman, Seljuk, vizier, sheikh, and pasha as well as place-names, such as Anatolia, Gallipoli, and Rumelia. The Ottoman Sultans Mighty Guests of the Throne SALİH GÜLEN Translated by EMRAH ŞAHİN Copyright © 2010 by Blue Dome Press Originally published in Turkish as Tahtın Kudretli Misafirleri: Osmanlı Padişahları 13 12 11 10 1 2 3 4 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and retrieval system without permission in writing from the Publisher. Published by Blue Dome Press 535 Fifth Avenue, 6th Fl New York, NY, 10017 www.bluedomepress.com Library of Congress Cataloging-in-Publication Data Available ISBN 978-1-935295-04-4 Front cover: An 1867 painting of the Ottoman sultans from Osman Gazi to Sultan Abdülaziz by Stanislaw Chlebowski Front flap: Rosewater flask, encrusted with precious stones Title page: Ottoman Coat of Arms Back flap: Sultan Mehmed IV’s edict on the land grants that were deeded to the mosque erected by the Mother Sultan in Bahçekapı, Istanbul (Bottom: 16th century Ottoman parade helmet, encrusted with gems).
    [Show full text]