Advices to a Phanariot Candidate for the Grand Dragomanate
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An Assessment on Some of the Opinions and Theological Convictions of Seyyid Burhaneddin (Rumi’S Master)
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 20, Issue 3, Ver. V1 (Mar. 2015), PP 79-86 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org An Assessment on Some of the Opinions and Theological Convictions of Seyyid Burhaneddin (Rumi’s Master) Osman Oral, PhD Assistant Professor of Kalam (Islamic Theology) Department of Basic Islamic Sciences Bozok University Faculty of TheologyYozgat, Turkey, 66000 Abstract: One of the main and the most important objectives of Kalam is to create a firm belief in people’s hearts, to keep this belief from the danger of doubts, and to effort for providing different methods and techniques in the light of the Qur'an and Sunnah in this way. The aim of Sufism is also to educate self-ego and to preserve the belief within this moral axis. Seyyid Burhaneddin Tirmidhi is an important Sufi who was born at the end of the XII century and lived in the first half of the XIII century. His significance comes from his being the first master of Rumi by teaching him theological and mystical aspect of Islam for a long time. This article examines theological opinions of Seyyid Burhaneddin who has a significant place in the Sufi circles and the Anatolian Islamic culture. Keywords: Seyyid Burhaneddin, Rumi, Sufism, Faith, Tirmidhi, Kayseri I. Introduction Science of Kalam, first of all explores the vahdâniyet among the God's essence and attributes.1 It also determines the principles of Islam about faith and actions through nass (the Qur‟an and the Sunnah) and builds them on the basis of rational method.2 Sufism brings the truths of Islamic Theology toward general issues into very simple level which let also everyone will be satisfied. -
BRIEF HISTORY of the ROMANIAN PEOPLE Romania Has Its Unique Culture, Which Is the Product of Its Geography and of Its Distinct H
BRIEF HISTORY OF THE ROMANIAN PEOPLE Romania has its unique culture, which is the product of its geography and of its distinct historical evolution. Like Romanians themselves, it is fundamentally defined as the meeting point of three regions: Central Europe, Eastern Europe, and the Balkans, but cannot be truly included in any of them. The Romanian identity formed on a substratum of mixed Roman and quite possibly Dacian elements, with many other influences. During late Antiquity and the Middle Ages, the major influences came from the Slavic peoples who migrated and settled in near Romania; from medieval Greeks, and the Byzantine Empire; from a long domination by the Ottoman Empire; from the Hungarians; and from the Germans living in Transylvania. Modern Romanian culture emerged and developed over roughly the last 250 years under a strong influence from Western culture, particularly French , and German culture. The Romanian literature began to truly evolve with the revolutions of 1848 and the union of the two Danubian Principalities in 1859. The Origin of the Romanians began to be discussed and in Transylvania and Romanian scholars began studying in France, Italy and Germany. The German philosophy and French culture were integrated into modern Romanian literature and a new elite of artists led to the appearance of some of the classics of the Romanian literature such as Mihai Eminescu, George Coşbuc, Ioan Slavici. Although they remain little known outside Romania, they are very appreciated within Romania for giving birth to a true Romanian literature by creating modern lyrics with inspiration from the old folklore tales. Of them, Eminescu is considered the most important and influential Romanian poet, and is still very much loved for his creations, and especially the poem Luceafărul – The Evening Star – the longest love poem in the world. -
The Greek Enlightenment and the Changing Cultural Status of Women
SOPHIA DENISSI The Greek Enlightenment and the Changing Cultural Status of Women In 1856 Andreas Laskaratos, one of the most liberal authors of his time, writes: There is no doubt that we took a giant step in allowing our women learning. This step reveals that a revolution took place in the spirit; a revolution which has taken our minds away from the road of backwardness and has led them to the road of progress. Though this transmission has not received any attention yet, it constitutes one of these events that will leave its trace in the history of the human spirit.1 Laskaratos is quite correct in talking about a revolution since the decision to accept women's education at the end of the eighteenth and beginning of the nineteenth centuries was indeed a revolutionary act if we consider the state of Greek women who had been living in absolute ignorance and seclusion that prevailed throughout the years of the Ottoman occupation. What caused this revolution? What made Greek men, or rather a progressive minority at first, still subjects of the Ottoman Empire concede the right to education and even to a public voice for women? The answer will be revealed to us by taking a close look at the first educated Greek women who managed to break the traditional silence imposed upon their sex by patriarchal culture and make their presence felt in the male world. We can distinguish two main groups among the first educated Greek women; those coming from the aristocratic circle of the Phanariots and those coming from the circle of progressive men of letters. -
Twenty Payment Life Policy the MASSACHUSETTS
II ADVERTISEMENTS A SAFE INVESTMENT FOR YOU Did you ever try to invest money safely? Experienced Financiers find this difficult: How much more so an inexperienced person. ...THE... Twenty Payment Life Policy (With its Combined Insurance and Endowment Features) ISSUED By THE MASSACHUSETTS MUTUAL LIFE INSURANCE COMPANY, OF SPRINGFIELD, MASS. is recommended to you as an investment, safe and profitable. The Policy is plain and simple and the privileges and values are stnted in plain figures that any one can read. It is a sure and systematic way of saving money for your own use or support in later years. Saving is largely a matter of habit. And the semi-compulsory feature cultivates that saving habit. Undir the contracts issued by the Massachusetts Mutual Life Insur- ance Company the protection afforded is unsurpassed. For further information address HOME OFFICE, Springfield, Mass., or New York Office, Empire Building, 71 Broadway. PHILADELPHIA OFFICE, - - - Philadelphia Bourse. BALTIMORE " 4 South Street. CINCINNATI " - Johnston Building. CHICAGO " Merchants Loan and Trust Building. ST. LOUIS " .... Century Building. ADVERTISEMENTS III 1851, 1901. The Phoenix Mutual Life Insurance Company, of Hartford, Connecticut, Issues Endowment Policies to either men or women, which (besides.giving Five other options) GUARANTEE when the Insured is Fifty, Sixty, or Seventy Years Old To Pay $1,500 in Cash for Every $1,000 of Insurance in force. Sample Policies, rates, and other information will be given on application to the Home Office. ¥ ¥ ¥ JONATHAN B. BUNCE, President. JOHN M. HOLCOMBE, Vice-President. CHARLES H. LAWRENCE, Secretary. MANAGERS: WEED & KENNEDY, New York. JULES GIRARDIN, Chicago. H. W. -
Revista Istorică
REVISTA ISTORICĂ SERIE NOUĂ TOMUL XIX, NR. 1–2 ianuarie–aprilie 2008 S U M A R IN HONOREM ŞERBAN PAPACOSTEA STATALITATE ŞI INSTITUŢII – ÎNTEMEIEREA ŢĂRILOR ROMÂNE ANDREI PIPPIDI, La originile Ţării Româneşti ...................................................................... 5 ŞTEFAN ANDREESCU, Exarhatul. Geneza instituţiei în Ţara Românească şi Moldova ........ 21 LIVIU PILAT, Sfântul Scaun şi întemeierea Moldovei ............................................................. 29 MATEI CAZACU, O controversă: Thocomerius – Negru Vodă ............................................... 49 SERGIU IOSIPESCU, Bătălia de la Posada (9–12 noiembrie 1330). O contribuţie la critica izvoarelor istoriei de început a principatului Ţării Româneşti ........................................ 59 CULT ŞI ETNIE NAGY PIENARU, Otomanii şi Habsburgii. Diplomaţie şi confesiune. Două documente otomane din 1616 ........................................................................................................... 83 ALEXANDRU CIOCÎLTAN, Contrareforma la Câmpulung. Noi documente (1635–1646)..... 99 CULTURĂ ŞI POLITICĂ ILEANA CĂZAN, Cronica Ghiculeştilor. Discurs istoriografic şi realităţi politice internaţionale (1699–1739) .................................................................................................................... 119 NICOLAE LIU, Orizont european în Iluminismul românesc. Francofonie şi cultură franceză.. 135 AMINTIRI ŞI CORESPONDENŢĂ GEORGETA FILITTI, Scrisori de altădată. Din trecutul familiei Aricescu ............................. -
Dositheos Notaras, the Patriarch of Jerusalem (1669-1707), Confronts the Challenges of Modernity
IN SEARCH OF A CONFESSIONAL IDENTITY: DOSITHEOS NOTARAS, THE PATRIARCH OF JERUSALEM (1669-1707), CONFRONTS THE CHALLENGES OF MODERNITY A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Christopher George Rene IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Adviser Theofanis G. Stavrou SEPTEMBER 2020 © Christopher G Rene, September 2020 i Acknowledgements Without the steadfast support of my teachers, family and friends this dissertation would not have been possible, and I am pleased to have the opportunity to express my deep debt of gratitude and thank them all. I would like to thank the members of my dissertation committee, who together guided me through to the completion of this dissertation. My adviser Professor Theofanis G. Stavrou provided a resourceful outlet by helping me navigate through administrative channels and stay on course academically. Moreover, he fostered an inviting space for parrhesia with vigorous dialogue and intellectual tenacity on the ideas of identity, modernity, and the role of Patriarch Dositheos. It was in fact Professor Stavrou who many years ago at a Slavic conference broached the idea of an Orthodox Commonwealth that inspired other academics and myself to pursue the topic. Professor Carla Phillips impressed upon me the significance of daily life among the people of Europe during the early modern period (1450-1800). As Professor Phillips’ teaching assistant for a number of years, I witnessed lectures that animated the historical narrative and inspired students to question their own unique sense of historical continuity and discontinuities. Thank you, Professor Phillips, for such a pedagogical example. -
Studia Translatorica Vol. 10
DOI: 10.23817/strans.10-28 Diana Cărburean Independent researcher/ Romania The Byzantine legal standard transposition strategies into the Romanian regulatory texts of the 17th century Abstract The Byzantine legal standard transposition strategies into the Romanian regulatory texts of the 17th century Unlike the Canon law texts available in the Romanian principalities – Moldavia and Wal- lachia – falling under the Slavic influence, the first legal acts which are subscribed to the secular law and which appear in 1646 [Carte Românească de Învățătură (en. Romanian Book of Learning) or Pravila lui Vasile Lupu (en. Vasile Lupu’s Code of Laws)] and in 1652 [Îndrep- tarea legii (en. The Law’s Rectification) orPravila lui Matei Basarab (en. Matei Basarab’s Code of Laws)] fall under the Greek-Byzantine influence. The present article aims to provide some information regarding the translation mechanisms applied by the Moldavian and Wallachian scholars of the 17th century who aimed at transposing the Byzantine Legal Standard to the everyday life of the two above mentioned Romanian principalities by means of fundamental procedures, such as “analysis (with the underlying meaning determination), transfer, restruc- turing, and testing” (Nida, 2004: 85) of the source message. The most precious information related to the translation process of those times is provided by the cases of untranslatability generated by the legal and terminological gap between the Receiver and the Transmitter. The identification and classification of these cases, but also the highlighting of the solutions the translator found to solve them, represent important steps in understanding the equivalenting process of two unequal legal systems that took place centuries ago in Eastern Europe, as illus- trated by the case of the two Romanian principalities and the Greek-Byzantine one. -
1768-1830S a Dissertation Submitted to the Faculty of the Graduate
A PLAGUE ON BOTH HOUSES?: POPULATION MOVEMENTS AND THE SPREAD OF DISEASE ACROSS THE OTTOMAN-RUSSIAN BLACK SEA FRONTIER, 1768-1830S A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the Degree of Doctor of Philosophy in History By Andrew Robarts, M.S.F.S. Washington, DC December 17, 2010 Copyright 2010 by Andrew Robarts All Rights Reserved ii A PLAGUE ON BOTH HOUSES?: POPULATION MOVEMENTS AND THE SPREAD OF DISEASE ACROSS THE OTTOMAN-RUSSIAN BLACK SEA FRONTIER, 1768-1830S Andrew Robarts, M.S.F.S. Dissertation Advisor: Catherine Evtuhov, Ph. D. ABSTRACT Based upon a reading of Ottoman, Russian, and Bulgarian archival documents, this dissertation examines the response by the Ottoman and Russian states to the accelerated pace of migration and spread of disease in the Black Sea region from the outbreak of the Russo-Ottoman War of 1768-1774 to the signing of the Treaty of Hünkar Iskelesi in 1833. Building upon introductory chapters on the Russian-Ottoman Black Sea frontier and a case study of Bulgarian population movements between the Russian and Ottoman Empires, this dissertation analyzes Russian and Ottoman migration and settlement policies, the spread of epidemic diseases (plague and cholera) in the Black Sea region, the construction of quarantines and the implementation of travel document regimes. The role and position of the Danubian Principalities of Moldavia and Wallachia as the “middle ground” between the Ottoman and Russian Empires -
Two Greek Revolutions
TWO GREEK REVOLUTIONS Greek nationalism under the Turkish yoke was nourished and sustained from three sources. One, the purest, was the Orthodox faith: since the Gospel and most of the patristic writings were written in Greek, a good knowledge of Orthodoxy required a good knowledge of Greek and Byzantine history in which Hellenism, the patriotic belief in the greatness of the Greek nation, was linked inseparably with its confession of the Orthodox faith. This Greek Orthodox nationalism (with the emphasis on “Orthodox”) was to be found especially among the monks of Mount Athos. Another source was a natural desire to be liberated from the Ottoman yoke. The situation of the Greeks in the Ottoman Empire was very difficult. As time passed and Ottoman power weakened, persecution of the faith increased. “The rights of the patriarch,” writes Fr. Alexander Schmemann, “were gradually reduced to nothing; all that was left to him was the ‘right’ of being responsible for the Christians. In the course of seventy-three years in the eighteenth century, the patriarch was replaced forty-eight times! Some were deposed and reinstalled as many as five times; many were put to torture. The rebellions of the Janissaries were accompanied by terrible bloodshed. Churches were defiled, relics cut to pieces, and the Holy Gifts profaned. Christian pogroms became more and more frequent. In the nineteenth century Turkey was simply rotting away, but the ‘sick man of Europe’ was supported at all points by other nations in opposition to Russia,”1 the only real protector of the Orthodox in the Ottoman empire. -
200Th Anniversary of the Greek War of Independence 1821-2021 18 1821-2021
Special Edition: 200th Anniversary of the Greek War of Independence 1821-2021 18 1821-2021 A publication of the Dean C. and Zoë S. Pappas Interdisciplinary March 2021 VOLUME 1 ISSUE NO. 3 Center for Hellenic Studies and the Friends of Hellenic Studies From the Director Dear Friends, On March 25, 1821, in the city of Kalamata in the southern Peloponnesos, the chieftains from the region of Mani convened the Messinian Senate of Kalamata to issue a revolutionary proclamation for “Liberty.” The commander Petrobey Mavromichalis then wrote the following appeal to the Americans: “Citizens of the United States of America!…Having formed the resolution to live or die for freedom, we are drawn toward you by a just sympathy; since it is in your land that Liberty has fixed her abode, and by you that she is prized as by our fathers.” He added, “It is for you, citizens of America, to crown this glory, in aiding us to purge Greece from the barbarians, who for four hundred years have polluted the soil.” The Greek revolutionaries understood themselves as part of a universal struggle for freedom. It is this universal struggle for freedom that the Pappas Center for Hellenic Studies and Stockton University raises up and celebrates on the occasion of the 200th anniversary of the beginning of the Greek Revolution in 1821. The Pappas Center IN THIS ISSUE for Hellenic Studies and the Friends of Hellenic Studies have prepared this Special Edition of the Hellenic Voice for you to enjoy. In this Special Edition, we feature the Pappas Center exhibition, The Greek Pg. -
The Legal Status of the Danubian Principalities in the 17Th Century As Reflected in the Şikayet Defteris
Güney-Doğu Avrupa Araştırmaları Dergisi Yıl: 2014-1 Sayı: 25 S. 1-23 THE LEGAL STATUS OF THE DANUBIAN PRINCIPALITIES IN THE 17TH CENTURY AS REFLECTED IN THE ŞIKAYET DEFTERIS Nándor Erik KOVÁCS* Abstract The present study is devoted to the political relationship between the Moldo-Wallachian Principalities and the Ottoman Empire within the framework of the imperial grievance ad- ministration in the second half of the 17th century. Examinations are based on the so-called şikâyet defteris, imperial registers archiving decrees issued in response to petitions of sub- jects by the Ottoman Imperial Council. Since this corpus gives insight into the social and institutional links between the Ottoman administration and its exponents, it proved to be a significant source for a more nuanced understanding of the nature of relations between the Porte and the Danubian vassal states and of the specific status of voievods involved in the Ottoman administration. Keywords: imperial council; registers of grievances; Moldavia; Wallachia; vassal states; petitioning. This study focuses on some characteristics of the relations between the Ottoman central administration and the principalities of Wallachia and Moldavia in the second half of the 17th century as articulated in the imperial system of petitioning process. The pres- ent study relies on the results of my general research concerning the formal and con- textual description of the so-called şikâyet defterleri („registers of grievances”) from the second half of the 17th century.1 I. On the Source Material The şikayet defterleri („registers of grievances”) contain copies of decrees (emr, hüküm, ferman) issued by the Ottoman imperial council (divan, Divan-i Hümayun) as a response to the subjects’ petitions for a redress from the middle of the 17th century on- wards. -
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.