Between Two Worlds Kafadar.pdf

Bursans but it was not carried out. See A. E. Laiou Constantinople and the
Latins (Cambridge, Mass., 1972), 292-93.
16. Apz, 14-15; Osman's discussion with his brother is on p. 16.
17. Laiou, Constantinople and the Latins, 292.
18. In the case of Salah * al-Din * , too, there has been concern among scholars
to determine the extent to which he was driven by sincere faith or plain
ambition. See H. A. R. Gibb, "The Achievement of Saladin," Bulletin of the John
Rylands Library 35(1952):46-60.
19. On Mihal * , see Ayverdi, Osmanli Mi'mârîsinin Ilk * Devri, 5 n. 3 (the site
of Harman Kaya, reported to be his original base), and 150-51 (alleged tomb and
ancestors).
20. Inalcik * , "Ottoman Methods of Conquest," SI 2(1954):104-29.
21. Göynük was totally Christian when Ibn Battuta * passed through it in 1333.
22. Ibn `Arabshah * , Tamerlane, trans. Sanders, 178. See ibid., 177, on their
numbers, strength, wealth, and huge herds. The "king of Artana" (or Eretna) was
appointed governor by the Ilkhanids just before the dissolution of their power.
Thereafter, he ruled his own principality, styling himself "sultan" in central
and eastern Anatolia until his death in 1352.
23. Ibid., 201. This "treachery" may be why Yahsi * Fakih * , possibly writing
in the post-1402 circumstances, is particularly keen on presenting them as
villains.
24. Imber, "Dynastic Myth; n. 1, accuses Inalcik * of being so credulous as to
take the wedding story seriously.
25. Elvan * Çelebi, Menakibu'l-kudsiyye * , 169. The editors identify (p. lxxvi)
the Sheikh Bali who appears just a few lines earlier as another person. But the
name could be a shorter version of Ede Bali, just as Ede Sheikh is used in some
later documents. In other words, the consecutive lines about Bali and Ede Bali
may refer to the same person. If so, the information given in the lines
concerning Sheikh Bali's wealth tallies perfectly with Apz's apologetic report
about Ede Bali as a rich herd-owner ''whose dervishliness was in his esoteric
being." The Turkish translation of the Burhan-i * Kati` * (a celebrated Persian
dictionary) indicates that "ede" was used for "elder brother" in the Maras *
region in the eighteenth century ( Tarama Sozlugu * , 8 vols. [Ankara, 1963-77],
3:1384). If it had the same meaning and functioned as a title in
fourteenth-century western Anatolia, it could easily have been dropped when one
wanted to refer to the sheikh by his name (Bali) only.
26. The document (from A.H. 985, in Basbakanlik * Arsivi * , Mühimme Defterleri
31, p. 237) cannot be conclusive evidence, however, since it is possible that
the scribe was too gullible or that this information was accepted dogma by that
time. On the other hand, it is worth noting that Apz writes that he received all
this information orally from Mahmud * , Ede Bali's son, and the land surveys
give the names of Ede Bali's descendants in this order: his son Mahmud * ,
Mahmud's * son Mehmed * , Mehmed's * sons Mahmud * and Pasa * . Barkan and
Meriçli, eds., Hüdavendigâr, 282-83. The YF-Apz narrative also refers to a
certain Ahi * Hasan * as Ede Bali's nephew (Ape, ed. Giese, 14). Along with some
other evidence of the same nature, this has been taken by Giese as the basis of
his argument that Osman and Ede Bali were leading members of the ahi *
associations that Ibn Battuta * encountered in almost every town he visited in
Anatolia; see his "Das Problem der Enstehung des osmanischen Reiches." Even
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