Between Two Worlds Kafadar.pdf

49. See the excellent study of E. Zachariadou, "The Emirate of Karasi and That
of the Ottomans: Two Rival States," in OE, 225-36.
50. Irèene Beldiceanu-Steinherr, "La vita de Seyyid `Ali * Sultan * et la
conquête de la Thrace par les Turcs"; idem, "La conquête d'Andrinople par les
Turcs"; and idem, Le rêgne de Selim * Ier."
51. This argument was first made by Uzuncarsili * on the basis of a document he
discovered and published in "Osmanli Tarihine Ait Yeni Bir Vesikanin Ehemmiyeti
ve Bu Münasebetle Osmanlilarda Ilk * Vezirlere Dair Mütalea," Belleten
3(1939):99-106. For an exhaustive analysis of this document, which Wittek argued
was a forgery, and for references to the considerable body of scholarly
literature on it, see Irene Beldiceanu-Steinherr, Recherches, 106-10.
52. Uruç bin `Adil * , Oruç Beg * Tarihi, ed. N. Atsiz (Istanbul, [1972?]), 39.
53. On the office of the kadi`asker * under the Seljuks, see Turan, Vesikalar,
46-47. Note that Ottoman kaza * (juridical system) seems to have evolved in more
of a synthesis with the administration of 'urfi * (sultanic/customary) law than
Seljuk kaza * , where ser`i * (religious) and `urfi * spheres remained more
dearly differentiated.
54. Oruç Beg * Tarihi, ed. Atsiz, 41.
55. Byzantium, Europe, and the Ottoman Sultans, 1373-1513: An Anonymous Greek
Chronicle of the Seventeenth Century (Codex Barberinus Graecus 111), trans. M.
Philippides (New Rochelle, N.Y., 1990), 21. Elizabeth Zachariadou has shown that
this source is based primarily on the second edition (Venice, 1573) of Francesco
Sansovino's history of the Ottomans; see her The Chronicle about the Turkish
Sultans (of Codex Barberinus Graecus 111) and Its Italian Prototype
(Thessaloniki, 1960) (in Greek). I thank the author for bringing this to my
attention and for orally summarizing its contents.
56. Orhan Saik * Gökyay, "Seyh * Bedreddin'in Babasi Kadi Mi Idi?" Tarih ve
Toplum 2(February 1984):96-98. On the popular confusion between kadi and gazi,
see Hasluck, Christianity and Islam under the Sultans, 710.
57. Inalcik * , "Ottoman Methods of Conquest": "The state did not as a rule seek
their conversion to Islam as a necessary prerequisite to enrollment in the
Ottoman askeri class" (116). Also, being a tribal leader (in the inclusive
sense) does not exclude being a gazi; ibid., 119 n. 3. As late as the
seventeenth century, there were non-Muslims among the prebendal cavalry, but as
isolated cases; see Bistra Cvetkova, Les institutions ottomanes en Europe
(Wiesbaden, 1978), 5.
58. Inalcik * , Fatih Devri Üzerinde Tetkikler ve Vesikalar. In the rest of this
paragraph, I basically follow this masterpiece of Ottoman political history.
59. Nesri * , ed. Taeschner, 32; ed. Unat and Köymen, 108-9. Apz (ed. Giese,
13-14) relates the practice of standing up and its meaning but not its
abolition. In fact, he writes that Ottoman dynasts stood up "until today,"
implying that this passage (which does not appear in the anonymous chronicles or
Uruç) was written before Mehmed * II changed the code; it may again be from the
work of Yahsi * Fakih * .
60. In A.H. 883/ A.D. 1478-79. `Abdallah * Ibn Rizvan * , La chronique des
steppes Kiptchak, Tevarih-i * dest-i * Qipçaq du XVIIe siècle, ed.. A.
Zajaczkowski (Warsaw, 1966), 34.
61. Apz, ed. Giese, 138.
62. Machiel Kiel has undertaken some pioneering studies with many relevant
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