Ottoman Chronicles

Uzun Hasan Bey, after eliminating all his enemies in the east, turned his direction to the west in the direction of the “Turkish World Sovereignty Concept”. But in front of the Aq-Qoyunlu expansion towards their western borders, II. Mehmed, The Ottoman ruler who conquered Istanbul, was present. At the same time, the western states that were suffering from the Ottoman Empire were looking for a strong ally in the east. In the east, this ally was none other than Uzun Hasan Bey. For this reason, the Venetian ambassadors who came to the Aq-Qoyunlu palace one after another were provoking Hasan Bey against the Ottomans. Finally, treaties were made between the Aq-Qoyunlu and the Venetians against the Ottomans. According to these agreements, Venice would send the Aq-Qoyunlu firearms and masters who would teach them how to use these weapons. However, these weapons could not be sent to the Aq-Qoyunlu palace by land due to the lands dominated by the Ottomans. For this, Venice planned to send these weapons to the Aq-Qoyunlu via the Eastern Mediterranean ports. Likewise, Uzun Hasan Bey sent soldiers to Karaman in 1471/1472 in order to obtain weapons from Venice safely. Thus, he wanted to obtain the weapons by keeping the Karaman coasts under control. Meanwhile, Cyprus was also an ally of Venice. Weapons coming from Venice would first come to Cyprus and then be transferred to Aq-Qoyunlu country from Karaman ports. However, the Ottoman ruler made moves to overturn this plan and tried to dominate the Eastern Mediterranean ports. In this study, the struggle between the two states to take control of the Eastern Mediterranean ports will be examined by focusing on the strategic role of the Eastern Mediterranean in the Uzun Hasan-Fatih struggle.
Keywords: Uzun Hasan, Fatih, Venice, Eastern Mediterranean, Cyprus.

Bu çalışma, Ayasofya’nın, erken klasik dönem Osmanlı kroniklerinde nasıl tarihselleştirildiğini ele almakta ve fetihten sonraki yaklaşık yarım asırlık süreçte bu algının tarihsel dönüşümünü incelemektedir. Yazıcıoğlu Ahmed Bîcan, Tursun Bey, Oruç Bey, İdrîs-i Bitlisî ve İbn Kemal’in kroniklerinin yanı sıra Anonim Tevârîh-i Âl-i Osmân gibi metinleri temel alan araştırma, Ayasofya’nın Osmanlı tarih yazımındaki temsillerini mimari kavram ve yaklaşımlar bağlamında analiz etmektedir. Çalışmanın temel sorunsalı, 1451-1512 yılları arasındaki Osmanlı kroniklerinde Ayasofya’nın mimari kavrayış üzerinden nasıl inşâ edildiği ve tarihsel bağlamına nasıl oturtulduğudur. Fetih sonrası Osmanlılar ile Ayasofya arasındaki fiziksel temas ve karşılaşma, dönemin kroniklerinde farklı anlatılar doğurmuş ve bu metinlerde özgün kavrayış biçimleri ortaya çıkmıştır. Bu bağlamda, Ayasofya algısının şekillenmesinde yalnızca yöneticilerin politik tercihleri değil, aynı zamanda müelliflerin patronaj ilişkileri ve entelektüel pozisyonları da belirleyici olmuştur. Osmanlı Ayasofya’sı, Bizans döneminde üretilmiş efsanevi tarih anlatıları ile etkileşime girerek yeni bir form kazanmış ve Osmanlı tarih yazımında farklı bağlamlarda yeniden yorumlanmıştır. Kroniklerde binaya dair tasvir ve değerlendirmeler, doğrusal olmayan ve girift ilişkiler ağı içinde şekillenmiştir. Çalışmada ayrıca, fetih sonrası ilk yıllarda ve özellikle Fatih Camisi gibi Ayasofya ile “boy ölçüşen” anıtsal yapıların inşâsından sonra Ayasofya’nın Osmanlı tarih yazımındaki konumu da tartışılmaktadır. Bunun yanı sıra, kronikler arasında Ayasofya’nın alımlanma biçimlerine odaklanılarak, Bizans döneminde (9. yüzyıl) kaleme alınmış Diegesis gibi Ayasofya tarih metinlerinin Osmanlı müellifleri üzerindeki etkisi değerlendirilmektedir. Bu bağlamda, Osmanlı tarihçilerinin Bizans kaynaklarını nasıl devşirdiği ve bu metinleri Osmanlı-İslâm düşüncesi doğrultusunda nasıl yeniden yorumladıkları ortaya konmaktadır.

Abstract
The ongoing debate regarding the historical origins
of the ombudsman remains a topic of contemporary
discourse. This study delves into both the inception
and progression of the ombudsman, analyzing its
historical trajectory and transformations within the
context of policy transfer. The focus lies in understanding
how policies or public administrations behave
and evolve over time. Specifically, the study seeks
to elucidate the emergence of a policy within the
framework of policy transfer, using the roots of the
ombudsman and administrative mechanisms in Ottoman
and Sweden as illustrative examples. Through
this exploration, it becomes evident that every policy
leaves an indelible mark at its origin and often circles
back to its point of origin. Policy diffusion, as evidenced
by path-dependent development in policy transfer,
preserves its essence and manifests a discernible
correlation throughout the historical process.
Öz
Ombudsmanın tarihsel kökenlerine ilişkin süregelen
tartışma, güncel bir söylem konusu olmaya
devam etmektedir. Bu çalışma, ombudsmanın hem
başlangıcını hem de gelişimini inceleyerek, tarihsel
yörüngesini ve dönüşümlerini politika transferi
bağlamında analiz etmektedir. Odak noktası, politikaların
veya kamu idarelerinin zaman içinde nasıl
davrandığını ve geliştiğini anlamaktır. Çalışma,
özellikle, Osmanlı ve İsveç'teki ombudsman ve idari
mekanizmaların köklerini açıklayıcı örnekler olarak
kullanarakpolitika transferi çerçevesinde bir politikanın
ortaya çıkışını aydınlatmayı amaçlamaktadır.
Bu inceleme sayesinde, her politikanın kökeninde
bir iz bıraktığı ve genellikle çıkış noktasına geri
döndüğü ortaya çıkmaktadır. Politika transferindeki
patikaya bağlı gelişimin kanıtladığı gibi, politika
yayılımı özünü korur ve tarihsel süreç boyunca fark
edilebilir bir korelasyon göstermektedir.

The inventory of the Aḥmad Pasha al-Jazzār library categorises its manuscripts under thematic headings, as shown in the previous chapters. However, two sections stand out: those for Persian and Turk-ish books. This raises the question of why Persian and Turkish titles were not classified thematically. Was the unique characteristic of these titles the languages in which they were written? Was their principal feature being non-Arabic titles? Considering the library was established in Acre, a city with primarily Arabic-speaking inhabitants, it is necessary to explain why it has Persian and Turkish books.

This study provides a quantitative and qualitative analysis of 210 books on Byzantium translated in Turkey between 1923 and 2023 based on a comprehensive data set to further understand the centuries-long process of translating Byzantine texts into Turkish. Our analysis focuses on key aspects such as the thematic and chronological distribution of the translated works, their source languages, the transliteration strategies employed, the mo- tivations for translation, and the preferences of the translators and editors. This approach not only sheds light on the overall journey of translating Byzantium into Turkish but also provides case studies that illustrate the particularities of these translations.

Ali Kemal, one of the journalists, writers, bureaucrats, and statesmen of the
Ottoman intellectual world during the Constitutional Period, was a figure that
traced the thought of Ottoman politics and declared his ideas on these issues. His
articles titled “Osmanlı Terakkiyat-ı Siyasiyyesi I-II-III” on Ottoman political
progression in the Resimli Kitap try to examine the understanding of Ottoman
administration and the political life of it. In this sense, these are such examples of
the efforts to explain the works called epistles, inscriptions, embassy reports
which were written for the purpose to restore the Empire after the disintegration
which allegedly started in the 17th century. This study aims to evaluate Ali
Kemal's ideas in the articles comparatively with the studies of the Ottoman
chroniclers of the different periods (i.e. History of Naima, Koçi Bey Treatise,
Düstüru'l-Amel of Kâtip Çelebi, History of Cevdet, and History of Vâsıf) and the
literature in this regard. Thus, Kemal's views on Ottoman political development
will be dwelled on from the perspective of their contribution to the literature by
revealing the similarities with and differences from these chronicles.

Ertuğrul'un oğlu Osman Bey ve Orhan Bey yaptıkları gaza faaliyetleriyle Osmanlı'nın temellerini attılar. 1302 yılında Bizans ile yapılan savaştan galip çıkılması Osmanlı devletinin temellerinin atılmasını kolaylaştırdı. Orhan Bey döneminde Pelakanon ve İznik'in alınması, Osmanlı'yı beylikler arasında tanınan ve bilinen bir duruma getirmiştir. 1352 yılında Rumeli'ye geçilmesi ve orada gaza faaliyetlerinde başarı gösterilmesi diğer Anadolu beyliklerinin tabanının ve askeri zümresinin Osmanlı'ya kaymasını temin etmiştir.[1] Bu makalede ele alınacak olan 1. Murat, 1326 yılında Orhan Bey ve Nilüfer Hatun'un oğlu olarak dünyaya geldi. 1337 yılında Bursa sancağına ve 1357 yılında da Rumeli'ye gönderildi. Burada Rumeli Fatihi vefat ettiğinden kendisi gaza ile görevlendirilmişti ve babası ölene kadar burada bir süre fütuhatta bulundu. 1362 yılında babası vefat edince Bursa'ya gelerek tahta çıktı. [2] 1.Murat'ın Rumeli'de fetihler yapması, Trakya ve Edirne'de ilerlemesi Bizans'ı dehşete düşürmüştür. Bizans çareyi Osmanlı'ya karşı kurulacak olan bir haçlı seferinde görmeye başlamıştı. Bunun için görüşmeler olsa da başarısızlıkla sonuçlandı. Osmanlı'nın bölgedeki bir diğer rakibi de Lazar'dı. 1388 yılında meydana gelen Bosna bozgunu da Lazar'ı cesaretlendirmişti ve Lazar kendisini Osmanlı ile savaşacak çapta görüyordu.[3] Lazar ve 1. Murat'ın karşılaşması ise çok geçmedi. Kosova'da meydana gelen savaşta Osmanlı büyük bir zafer kazandı. Aynı zamanda bu savaş akabinde 1. Murat şehit edilmiştir. Bu makalede Osmanlı klasik kaynaklarında 1. Murat'ın şehadeti olayı ele alınacaktır. Enveri'nin Düsturnamesinde 1. Murat'ın Şehit Edilmesi Olayı Enveri malum olayı şu şekilde anlatmaktadır; "Lâz ol yıl hâna vermişdi harâc Bursa toldı mâla yokdur ihtiyâc Sonra kız hâlini banlar bildiler Pes gulüvv cümlesi Laz'a kıldılar Lâz tutuldı velî Milöş la'in At depüben geldi sultâna yiğin Didi Milöş ban benem elün öpem Dînüne şimden girü senün tapam Elin öper sandılar atdan iner Bir kır aygır padişah ol gün biner Hançeri var yeni içinde nihân Hançerile urdu şâhı nâgehân Sarmaşır sultâna hem atdan yıkar Gerçi kim gâzîler üstine çokar Üşürürler ana tîğ ile nacak Kimisi harbe urur kimisi bıçak Pâre pâre kılmayınca ol iti Şah kurtulmadı gitdi tâkatı Şah üzre anda çadır kurdılar Ağlaşurlar şâhı öyle gördiler"[4]

There are few known Americana written in the sixteenth-century Ottoman Empire. Not only are Ottoman works on the New World scarce, but they also enjoyed a limited circulation, to the point that they can appear to be completely isolated from each other. This article examines a short chronicle of the discovery of America dating back to the second half of the sixteenth century. In presenting the content of this previously unknown work, it will also try to identify its European sources and explore the cultural implications behind the editing efforts made by its anonymous compiler. Keywords Ottoman Empire. Sixteenth century. Discovery of America. Christopher Columbus. New World. Taʾrīḫ-i Hind-i Ġarbī. Francisco López de Gómara.

The thesis presents the Greek Revolution as an event that also concerns the Ottomans and is a part of Ottoman history. It contributed to the evolution of the Empire and its adaptation to modernity. It aspires to fill the gap in the existing literature by studying the set of sources transcribed into the modern Turkish alphabet produced by Ottoman authors during most of the 19th century (up to 1884) and relating to the Greek Revolution. It deals with secondary sources, the narratives of the specific authors, - official chroniclers (Shanizade Effendi, Esad Effendi, Cevdet Pasha and Lutfi Effendi) and other historians (Vahit Pasha, Bahir Effendi, Mehmet Mansour Effendi and Melek Bey) and memoirists (Yusuf Effendi, Kamboudli Vasfi Effendi). The course of the Ottoman historiography during the 19th century is examined through the specific texts and some steps of progress are identified, but not radical intersections. The long tradition continues in many ways despite all the individual sections.
It examines - beyond what they wrote - and how we read their works today. It focuses mainly on the narrative of the official chroniclers, without overlooking the works of other writers of the period. The official chroniclers present a narrative intended to prove that the rebels have revolted against their rightful ruler and the war is a conflict between Christians and Muslims and the rebels must be dealt with according to the holy law of Islam. The sultan with few exceptions is presented as a devout Muslim, a powerful ruler, beneficent to all his subjects. While they perceive the sultan's loss of legitimacy among his non-Muslim subjects, they inadvertently withhold it from their readers. Their targets, their readership and the language they use are explored. It is examined in the description of the events what they record and what they omit. Criticisms of the official chronographs or supplementary works were written throughout the 19th century by a variety of authors with different aims. They all are members of Ottoman scholarship of the period with important functions other than writing history.
The causes of the Revolution according to the authors are presented in a more detailed presentation than the existing literature. The knowledge about the impending Revolution, the warning signs before its start, the role of Halet Effendi, Philhellenism, the attitude towards the European powers and the role of Ali Pasha in relation to the time of writing of each work and the personality of the author are examined. As a whole they agree on the role of the clergy, Τhe russian incitement and european support of the revolutionaries, while they disagree on the role of Ali Pasha. Sanizade Effendi and Lutfi Effendi are presented as underestimated and largely ignored chronologists who contributed significantly.
An attempt has also been made to study the evolution of some important terms and the introduction of modern ideas and their use. The novelties introduced through European influence are recorded and the use of the terms fatherland / vatan, devlet / state, freedom / serbetiyet and hürriyet, the influence of Ibn Khaldun's thought on the writers' thinking and the instrumentalization of religion to achieve the Sultan’s goals are analysed. Their view and knowledge of the democratic state and how this was expressed regarding the democratic processes in the revolted country are recorded.
The Revolution of 1821 is treated as a very important event by the authors despite the use of various terms to describe it "İhtilâl - 'isyân – fitne - fetret-tuğyân / stand, uprising, revolution" and this differentiation from other usual uprisings is expressed by various ways, such as using the adjective "big" or by devoting a large amount of space to their narrative and recording its causes. To suffocate her, all means are used, from brutal violence, to attraction - soothing / istimâlet. An attempt is made to link istimâlet with the later theory of Ottomanism.
An attempt was also made to study the pre-history of Turkish nationalism through the study of the terms millet, Rûm and Yunan, Albanian and Turk and they were also linked to actions of the Ottoman government, both within the Revolution and later, in order to give their real meaning and the effects of government decisions can be seen. The basic idea follows Hroch's classification and using a "final" language we could say that we are in a phase of ethnogenesis, but we have not yet reached the phase of mass national movement. The long prehistory of the phenomenon and the steps taken before the official appearance of Turkish nationalism are recorded through the specific texts. Through the theory of the 'Other', the actions of the Ottoman government are interpreted with an emphasis on the recruitment and expulsion of non-Turkish but Muslim populations from the capital. The evolution of the Ottoman language and the study of the history of the Turks that contributed to the development of the language of nationalism are also examined.

This study focuses on exploring the role of the past in legitimating ideas which were put forward in the advice books based on Mustafa Âlî's main work titled "Counsel For Sultans (Nushatü's-selâtîn)". Thus, what did the past actually mean for Mustafa Âlî? what was the function of remembering the past? and how far could the past be reshaped by the needs of the present? are some of the questions that we hope to answer in this study. Under these premises, the study examines: (1) a brief overview of the advice literature in Ottoman Empire, (2) the past as a tool of legitimacy, (3) the use of the past as a tool of legitimacy for the idea of the ideal state in Counsel For Sultans. The study gives an opportunity to assess the minds of Ottoman scholars in the face of certain profound changes began to take place in the Ottoman Empire and reveals what did the past actually mean for writers of advice books based on Mustafa Âlî. In this regard, the findings of study have significant implications.

Bu bildiri Aydın'da düzenlenen "Osmanlı'dan Cumhuriyet'e Hatırat Uluslararası Sempozyumu"nun TTK tarafından basılan Bildiriler Kitabı I. Cildi içerisinde yer almaktadır. Yalnız baskıda eksikler bulunduğu için yazarların orjinal metni de çalışmanın ekine konmuştur. Lütfen basılı metinle yazar nüshasını karşılaştırınız.

This paper aims to explore early Ottoman chroniclers' perception of the Ottoman state and society. Unlike 16th century Ottoman historians, who mostly display a shared "classical" Ottoman culture in their understanding and depiction of Ottoman state, early Ottoman authors' views on Ottoman dynasty and society may contribute our understanding of the nature of early Ottoman dynamism. Modern scholars have already clarified different aspects of the issue, trying to explain rise of the Ottoman principality relying on different theories such as gaza theory, Oguz-Turkic state tradition and Rumî identity and culture. This article aims to clarify early Ottoman authors' understanding of the Ottoman polity by focusing on their attitude in depicting Ottomans vis-à-vis others and state vis-à-vis society.

This paper attempts to pave the way for an alternative method and perspective of interpretation. The portrayal of political and military figures in official Ottoman writings can reveal insights into political thought, ideology, and propaganda. In our case, these narratives precisely illustrate how the Sultan justified his campaign against Vlad the Impaler. Such information cannot be provided by European chronicles, for instance. Moreover, Ottoman chronicles provide insights into diplomatic relations and the exchange of ideas. On another level, concerning mental and social history, they reflect the expectations, fears, prejudices, or ideals of their audience. The authors of these texts did not create their works in isolation from contemporary political or cultural environment. Thus, they are voices of their era, encapsulating and mirroring its expectations. Their writing was crafted for consumption and success. Without this recognition, they risked obscurity, much like the poet Maʿali, who lamented in his dedication to the Sultan within his versed chronicle literarily about his "starvation".

Gündoğdu analyzes the Janissaries and the Ottoman state in the light of significant military uprisings that
occasionally posed a huge economic and political threat to the Ottoman existence. He particularly focuses on the question how the check and balance system was first established and then maintained between these two uneasy allies in the early modern period. To do so, he initially reveals main goals and aspirations behind the Janissaries’ insurrections. Then he explores how the Ottomans met the challenges of their soldiers as a skilled state, which had began the most comprehensive process of reforming its structural organization in the course of time. The author also challenges the idea that all members of the Janissaries had a concrete class-consciousness or maintained a homogeneous character among themselves. In a similar vein, on the one hand Gündoğdu refuses the assumption that the Janissary as an elite force worked flawlessly for the Ottoman Empire in the fifteenth and sixteenth centuries. On the other hand, he even puts forward that the Ottoman state was much more able to keep a tight rein on the Janissaries in the eighteenth century than in the seventeenth century. Accordingly, the Ottoman state mind learnt a lot from the mistakes that the Ottoman dignitaries committed in the seventeenth century in order to better cope with the new challenges coming from the Janissary corps in the eighteenth century.

This article aims to develop a new narrative of changes in the Ottoman timar system independent of the complaints of decline brought by advice writers like Mustafa 'Ali. Based on the icmal defterleri, it examines the identities of timar-holders and their changes over time, a topic generally ignored in descriptions of the Ottoman military. It connects changes in timar-holding with changing conditions in the sultans' reigns. It then takes a longer-term look at these changes over the half-centuries and finds the well-known complaints in the nasihatnameler to be based on a very short-term view of the system.

Purpose: The aim of this research is to provide information about the lives and activities of Lucy Maynard Salmon (1853-1927), the history educator of America and Abdurrahman Şeref Efendi (1853-1925), the history educator and politician of the Ottoman Empire, who lived in the same periods, and to compare the understanding of history education in the light of the American and Turkish social structure of the period. Methodology: In this study, which used the document review technique from qualitative research methods, books and articles written by scientists, as well as books, articles and dissertations written about them, were interpreted by subjecting them to descriptive analysis. Findings: It is expected that two scientists who grew up and received education in two different societies will also differ in their understanding of history and education. Although there are differences in the educational understandings of the two intellectuals who are light in the societies in which they live, they have something in common in terms of bringing many innovations to the understanding of history of the society in which they live. Salmon develops students critical thinking and creativity skills through extracurricular practices, exams and assignments, while Şeref improves their professional competence by having graduate students teach courses at school. Highlights: Although Şeref's understanding of education is more traditional than Salmon's, it can be considered innovative compared to the Ottoman education system of the period. They both tried to break down the taboos in the field of education that society had created over time, brought innovations to history education with their practices and thoughts, and laid the foundation for today's understanding of social studies and history education. The success of both scientists in the field of education led them to serve in different fields. Salmon worked as a manager in non-governmental organizations and associations, while Şeref served as a minister and deputy in the political field. Öz Çalışmanın amacı: Aynı dönemde yaşayan Amerika'nın tarih eğitimcisi Lucy Maynard Salmon (1853-1927) ile Osmanlı Devleti'nin tarih eğitimcisi ve siyasetçisi Abdurrahman Şeref'in (1853-1925) hayatları ve faaliyetleri hakkında bilgi vermek ve dönemin Amerikan ve Türk toplum yapısı ışığında bu iki bilim insanının tarih eğitim anlayışlarını karşılaştırmaktır. Yöntem: Nitel araştırma yöntemlerinden doküman incelemesi tekniği kullanılan bu çalışmada bilim insanlarının yazdığı kitaplar ve makalelerin yanı sıra onlar hakkında yazılan kitaplar, makaleler ve tez çalışmaları betimsel analize tabi tutularak yorumlanmıştır. Bulgular: Farklı iki toplumda yetişen, eğitim alan iki bilim insanının tarih ve eğitim anlayışları da farklılık göstermesi beklenir bir durumdur. Yaşadığı toplumlara ışık olan iki aydının eğitim anlayışında farklılıklar olsa da içinde bulunduğu toplumun tarih anlayışına birçok yenilik getirmesi bakımından ortak yanları bulunmaktadır. Salmon, ders dışı uygulamalar, sınavlar ve ödevler ile öğrencilerin eleştirel düşünme ve yaratıcılık becerilerini geliştirirken Şeref'in ise mezun öğrencilerine okulda ders anlattırarak mesleki yeterliliklerini geliştirdiğini görüyoruz. Önemli vurgular: Şeref'in eğitim anlayışı Salmon'a göre daha geleneksel olsa da dönemin Osmanlı eğitim sistemine nazaran yenilikçi sayılabilir. İkisi de toplumun zaman içinde oluşturduğu eğitim alanındaki tabuları yıkmaya çalışmış, uygulamaları ve düşünceleri ile tarih eğitimine yenilikler getirmiş ve bugünün sosyal bilgiler ve tarih eğitim anlayışının temelini atmışlardır. Her iki bilim insanının eğitim alanında gösterdikleri başarı onları farklı alanlarda da hizmet vermeye yöneltmiştir. Salmon sivil toplum örgütlerinde ve derneklerde yöneticilik yaparken Şeref ise siyasi alanda nazırlık ve milletvekilliği görevlerinde bulunmuştur.

Nicknames of the Ottoman viziers U ntil recent times no large-scale onomastic research on the nicknames of the Ottoman grand viziers have been undertaken. Despite the onomastic research developed in the last years, including both questions of anthroponymics and toponymics, the Turkish onomastic studies still remain a field of interesting observations which could enrich the conclusions determined by the research conducted in the better analyzed, similar topics of the Indo-European languages. 1 Moreover, the observations on the nicknames are generally narrower in comparison with the conclusions reached on the other anthroponymical groups, such as names or surnames, and also the toponymics. 2 Still, the group of nicknames needs to be studied and deeply analyzed based on the lexical materials gathered from the languages of the different language families. 3 The supplementary terms that were used should be defined precisely. The name forms, apart from the personal names and surnames, can be divided into nicknames, bynames, pseudonyms, and offensive names. The nicknames are used to identify a particular person, have a mark of originality and uniqueness and are motivated in their expression of attitudes towards the individual they describe. The relation between the person described and the nickname has a character in the sense that once given, the nickname is used and repeated. But the described person could have different nicknames during their lifetime, depending on various factors and circumstances. Often, but not always, a nickname is invented and given to the described person without their knowledge and permission. The nickname has a semantic base because it is given on the grounds of the real and definite characteristics that distinguish the described person. In

Kemalpaşazade is one of the most influential intellectuals of the sixteenth century. He is both a religious scholar and a prominent state official. In this study, the main goal is to detect the ways Kemalpaşazade's status as a statesman affected his intellectual disposition. In order to understand this, at the beginning, the study covers both a biography of Kemalpaşazade illustrating the upbringing of the statesman, and an analysis of the sixteenth century medrese education system displaying the characteristics of religious scholarly atmosphere. Later on, an analysis of Kemalpaşazade's narration in his Tevarih-i Ali Osman in comparison with the history of Aşıkpaşazade who was not a statesman will be made to display the extent Kemalpaşazade had written in support of the state authority. In the last part so as to understand whether he supported the state ideology, some among his fatwas and the factors underlying the emergence of these fatwas will be the main subjects under consideration.

Purpose: The aim of this research is to provide information about the lives and activities of Lucy Maynard Salmon (1853-1927), the history educator of America and Abdurrahman Şeref Efendi (1853-1925), the history educator and politician of the Ottoman Empire, who lived in the same periods, and to compare the understanding of history education in the light of the American and Turkish social structure of the period. Methodology: In this study, which used the document review technique from qualitative research methods, books and articles written by scientists, as well as books, articles and dissertations written about them, were interpreted by subjecting them to descriptive analysis. Findings: It is expected that two scientists who grew up and received education in two different societies will also differ in their understanding of history and education. Although there are differences in the educational understandings of the two intellectuals who are light in the societies in which they live, they have something in common in terms of bringing many innovations to the understanding of history of the society in which they live. Salmon develops students critical thinking and creativity skills through extracurricular practices, exams and assignments, while Şeref improves their professional competence by having graduate students teach courses at school. Highlights: Although Şeref's understanding of education is more traditional than Salmon's, it can be considered innovative compared to the Ottoman education system of the period. They both tried to break down the taboos in the field of education that society had created over time, brought innovations to history education with their practices and thoughts, and laid the foundation for today's understanding of social studies and history education. The success of both scientists in the field of education led them to serve in different fields. Salmon worked as a manager in non-governmental organizations and associations, while Şeref served as a minister and deputy in the political field. Öz Çalışmanın amacı: Aynı dönemde yaşayan Amerika'nın tarih eğitimcisi Lucy Maynard Salmon (1853-1927) ile Osmanlı Devleti'nin tarih eğitimcisi ve siyasetçisi Abdurrahman Şeref'in (1853-1925) hayatları ve faaliyetleri hakkında bilgi vermek ve dönemin Amerikan ve Türk toplum yapısı ışığında bu iki bilim insanının tarih eğitim anlayışlarını karşılaştırmaktır. Yöntem: Nitel araştırma yöntemlerinden doküman incelemesi tekniği kullanılan bu çalışmada bilim insanlarının yazdığı kitaplar ve makalelerin yanı sıra onlar hakkında yazılan kitaplar, makaleler ve tez çalışmaları betimsel analize tabi tutularak yorumlanmıştır. Bulgular: Farklı iki toplumda yetişen, eğitim alan iki bilim insanının tarih ve eğitim anlayışları da farklılık göstermesi beklenir bir durumdur. Yaşadığı toplumlara ışık olan iki aydının eğitim anlayışında farklılıklar olsa da içinde bulunduğu toplumun tarih anlayışına birçok yenilik getirmesi bakımından ortak yanları bulunmaktadır. Salmon, ders dışı uygulamalar, sınavlar ve ödevler ile öğrencilerin eleştirel düşünme ve yaratıcılık becerilerini geliştirirken Şeref'in ise mezun öğrencilerine okulda ders anlattırarak mesleki yeterliliklerini geliştirdiğini görüyoruz. Önemli vurgular: Şeref'in eğitim anlayışı Salmon'a göre daha geleneksel olsa da dönemin Osmanlı eğitim sistemine nazaran yenilikçi sayılabilir. İkisi de toplumun zaman içinde oluşturduğu eğitim alanındaki tabuları yıkmaya çalışmış, uygulamaları ve düşünceleri ile tarih eğitimine yenilikler getirmiş ve bugünün sosyal bilgiler ve tarih eğitim anlayışının temelini atmışlardır. Her iki bilim insanının eğitim alanında gösterdikleri başarı onları farklı alanlarda da hizmet vermeye yöneltmiştir. Salmon sivil toplum örgütlerinde ve derneklerde yöneticilik yaparken Şeref ise siyasi alanda nazırlık ve milletvekilliği görevlerinde bulunmuştur.

Fatih Sultan Mehmed adopted the understanding of dominance in the world which is an old Turkish tradition. Fatih Sultan's aim was to collect both Christian and Islam civilization under his hegemony so that he can establish a global empire. Following the conquest of Istanbul, Sultan Mehmed's first initiative was to build a great and rich center for his state that became an imperial force. Then, he wanted to abolish the factors which might lay a claim on Istanbul. Furthermore, his political agenda was to abandon the regional principalities system; and he wanted to conquest all principalities directly so that he can establish a central empire. The Balkan Peninsula was a region that should be under control against the western threats and at the same time it was a gate to transfer the Turkish-Islam civilization to the west. He followed the way of abolishing the principalities till Tuna so as to establish his dominance over the region; and he combined all Balkan Peninsula in one entity. The besieging of Bosnia was one of the initiatives towards this aim. In this research, conquest of Bosnia in the period of the Mehmet II (1480), will be evaluated through the works of classical Ottoman history writers such as

The Ottoman Empire, an imperial power that existed from 1299 to 1923, was one of the largest empires to rule the borders of the Mediterranean Sea. Ottoman Turkish was used especially between the 16 and 19 centuries during the Ottoman Empire. This ornamented, artificial language separated the general population from intellectual and palace elite and a communication problem followed. Although the minorities of the Ottoman Empire were free to use their language amongst themselves, if they needed to communicate with the government they had to use Ottoman Turkish. This thesis explains these language differences and the resulting problems they created during the Empire. Examples of original correspondence are used to highlight the communication differences and the difficulties that ensured. From this study, the author concludes that Ottoman Turkish was not a separate language from Turkish; instead, it was a variation of Turkish in inexistence for approximately 600 years.

Kemalpaşazade is one of the most influential intellectuals of the sixteenth century. He is both a religious scholar and a prominent state official. In this study, the main goal is to detect the ways Kemalpaşazade's status as a statesman affected his intellectual disposition. In order to understand this, at the beginning, the study covers both a biography of Kemalpaşazade illustrating the upbringing of the statesman, and an analysis of the sixteenth century medrese education system displaying the characteristics of religious scholarly atmosphere. Later on, an analysis of Kemalpaşazade's narration in his Tevarih-i Ali Osman in comparison with the history of Aşıkpaşazade who was not a statesman will be made to display the extent Kemalpaşazade had written in support of the state authority. In the last part so as to understand whether he supported the state ideology, some among his fatwas and the factors underlying the emergence of these fatwas will be the main subjects under consideration.

There have been reforms and reformist movements from the foundation of the Ottoman Empire until its collapse. First of all, I want to start my article by answering the following questions. What is Islahat? The meaning of the word Islahat; change, correction, or improvement to make it better, the word in the Western equivalent is reform. How many types was Islahat divided into in the Ottoman Empire? We can divide the reform movements in the Ottoman Empire into two: First Western-style reforms and Second, Traditionalist Movements. And the last question is, in what areas were these improvements made in the Ottoman Empire? Islahat has been made in the following areas; military, administrative, cultural, economic, and educational. In this article, I want to separate the reforms made in the Ottoman Empire as periods of rising and stagnation, in fact, my purpose in this article is to mention the reforms made with Turkish and Islamic traditions.

This article aims to develop a new narrative of changes in the Ottoman timar system independent of the complaints of decline brought by advice writers like Mustafa ‘Ali. Based on the icmal defterleri, it examines the identities of timar-holders and their changes over time, a topic generally ignored in descriptions of the Ottoman military. Using data from earlier studies, it connects changes in timar-holding with changing conditions in the sultans’ reigns. It then takes a longer-term look at these changes over the half-centuries and finds the well-known complaints in the nasihatnameler to be based on a very short-term view of the system.

This study first considers how master secretaries of the Ottoman Imperial Council went beyond their field of scribal business and began to have a share in carrying out the empire's foreign policy by putting it into words. Next, it deals with the specific genre of documents that took shape step by step as one chancery office worked up an incoming writ and forwarded it to another bureau. It thereby shows how we can indeed unearth new knowledge on political history by looking into these outputs of the chancery's practice of writing and keeping financial transactions between dignitaries, superintendents, petitioners, and departments. The study then tackles in what ways one can link these trends to the early modern growth of the chancery and the branching out in government, and how the state's lordship rights and making, as well as keeping, logs were understood in those times. A document belonging to the handled genre is reproduced, transcribed, and translated at the end.

This final paper is focusing on the reformation and modernization period in the Ottoman Empire during the 19th century. After the Great Turkish war that took place at the end of the 17th century was the beginning of a grand decline of the Ottoman Empire with huge territorial losses and after the industrial revolution, it gained acceleration. Interestingly, industrial revolution took place almost in the same time with Tanzimat reforms, and there are some examples on the world that would be able to catch up and industrialized such as Japan. In this essay we also investigate that situation with a broad perspective.

16. yüzyıl ortalarında yazıldığı düşünülen ve Osmanlı askerî literatürünün göz ardı edilmiş bir eseri olan O. 50 numaralı anonim askerî yazma 16. yüzyılda yazılmış bazı askerî yazmalar ile mukayese edilerek incelenmiştir. Bu çalışma ile söz konusu eser tanıtılmaya ve askerî tarih çalışmaları içerisindeki yeri konumlandırılmaya çalışılmıştır.
Anahtar Kelimeler: Müsellahnâme/ Silahşornâme, Tuhfetü’l- Guzât, O. 50 Numaralı Anonim Eser, askerî yazmalar, atlı tüfekçilik, Askerî Devrim.



O. 50 Anonym military manuscript which is thought to be written in the middle of 16th century is a disregarded source that I examined by comparing with some other military manuscripts which were written in the 16th century. This study aims to introduce this anonym book and evaluate its place in the military history literature.
Keywords: Müsellahnâme/ Silahşornâme, Tuhfetü’l- Guzât, 0.50 Anonym Book, military manuscripts, mounted musketeers, Military Revolution

Sultan Abdulhamid was then the ruler of a land still known as the most proper part of the globe to be exploited in an era when imperialism was harshly colonizing the “under-developed” quarters. And just because of that he was a man that was hardly liked. He was thought to be born for defense. Even deeply immersed in an intensive conflict both inside and outside the country, the Sultan was striving for the well-being of his people and his domain.
In this volume the writer tried to shed some light upon the personal life of the Sultan and to panoramically narrate his work as a statesman. He was also concerned for the language and style to be clear and objective; and for being able to present the reader a more imaginable text he enriched the work with colourful visuals.

Sultan was ruling a land still known as the most proper part of the globe to be exploited in an era when imperialism was harshly colonizing the “under-developed” world. As being one of the formidable leaders of the times when the classical conflict between the East and the West was evolving toward a very bloody fight, Sultan Abdulhamid was thought to be born for defense. Even deeply immersed in an intensive conflict both inside and outside the country, the Sultan was striving for the well-being of his people and his domain.
In this study the writer tried to shed some light upon the personal life of the Sultan and to panoramically narrate his work as a statesman. He was also concerned for the language and style to be clear and objective; and for being able to present the reader a more imaginable text he enriched the work with visuals.

Özet
Osmanlı tarih yazıcılığının ne zaman başladığına dâir hâlihazırda bir kesinlik bulunmamaktadır. Zaman içerisinde, Menâkıbnâme, Destan, Gazâvatnâme, Tevârîh-i Âl-i Osman, Biyografi ve Şehnâme türlerinde eserler kaleme alınmıştır. İlerleyen asırlarda farklı kaynak türleri de ortaya çıkmıştır. İlk vakanüvis tayini ile birlikte resmî tarih yazıcılığının başladığı kabul edilmektedir. Bununla beraber gayrı resmî olarak tarih yazmak geleneği de sürdürülmüştür. Osmanlı tarihinin temel kaynaklarından olan “Vekâyinâme” türü, olayların günü gününe tespit edilip yazılması dolayısıyla “Kronik” olarak da adlandırılmaktadır.
Bu çalışma, günümüz tarih araştırmalarında vazgeçilmez kaynak niteliği taşıyan kroniklerin, Osmanlı tarih yazıcılığındaki yerine ve ehemmiyetine dâir bir durum incelemesi yapmak maksadıyla kaleme alınmıştır. Osmanlı kronikleri ve kroniklerdeki tarih yaklaşımı, bu konuda yapılan araştırmalar çerçevesinde tahlil edilmeye çalışılacaktır.
Abstract
It is uncertain when Ottoman historiography first began. In time, works in genres such as Menâqıbnâme, Destan, Gazâvatnâme, Tevârîh-i Âl-i Osman, biography, and Şehnâme began to appear, which were followed by other genres. The appointment of the first state chronicler is regarded as the beginning of official historiography in Ottoman lands. However, the tradition of passing down non-official records of history continued. The genre of “Vekâyinâme”, one of the principle sources of Ottoman history, is also called “Kronik” (chronicle) for identifying and recording daily events.
This paper examines the place and importance of chronicles in Ottoman historiography, essential sources of modern-day historical studies. It aims to analyse Ottoman chronicles and their approach to history within the framework of research carried out on this subject.

In this study, debates on the Ottoman judicial system and some changes which seen among the Ottoman learned (ilmiye) group in the 18 th will be examined. Taxes which taken by kadis in courts rearranged in 18 th century. In addition, there were seen slightly increase in arpalık (a living paid) and maişet kazas (magistrates) thus led to some completion among kadis. Moreover, discussions on the dual character of the Ottoman judicial system will be checked in this study.

In the fragmented world of post-Fourth Crusade Byzantium and the post- Mongol “Lands of Rūm,” the fictional hero of the medieval Alexander Romance functioned as familiar, if contested, cultural currency. Stories about the legendary empire-builder’s travels, conquests and diplomatic engagements with real and imaginary nations resonated strongly in different segments of society, and books recounting them came to function both as “mirrors for princes” and as lit- erature to be publically performed. In order to begin the systematic exploration of such questions for the foundation period of the Ottoman Empire, it is necessary to compare different versions of the Romance from different languages, genres and traditions. We will therefore begin with a brief examination of the prose vernacular Greek version made in this period, to show how it was clearly influenced by the culture and politics of the time. Then we will turn to a more detailed examination of some Turkish works composed around the same time. As we will see, the period in question was a golden age for the genre in Turkish, and some of these works can be understood along similarly historical lines.

during the past few decades due to the intensive and systematic work in cataloguing and bringing the libraries and archives up to a modern standard. This paper is a summary of the structure of Ottoman documents as they were stored during the Ottoman period, and an outline of major Ottoman chronicles.

Ottoman court chroniclers had definite notions of the past, and of the proper nature, use, and form of history. Oftentimes, they reveal these ideas in the prefaces of their works. An examination of seven prefaces from eighteenthcentury court histories shows an ideal practice of history-writing quite different from modern understandings. This practice is intensely moral and practical; it also suggests that historians should produce works beautiful in-and-ofthemselves. Like medieval and pre-modern European historiography, eighteenth-century Ottoman court chronicles aimed to be true and useful in an exemplary sense, and also pleasing to the senses. Truth, utility, and form were thus closely linked elements of good history-writing.

The Muslims could not have any inspiration for the development of a tradition of historiography from the pre Islamic Arabs. And they could not have derived their historical sense from the Byzantines. Actually the Arabs developed a sense of history as a result of Prophet Muhammad's mission. Islam itself claims to work in the context of history. It fulfills the previous missions of the prophets. The Quran considers the experience of the past generations and of other peoples to be of a vital importance. The biography of the prophet himself is also a motive to develop the historical sense. Historiography in the Muslim world had religious beginnings. As the writing of the history was looked upon as a religious duty, the highest objectivity and impartiality were the criteria in the mind of the Muslim historian.

Dove va la storia economica? Metodi e prospettive. Secc. XIII-XVIII = Where is Economic History Going? Methods and Prospects from the 13th to the 18th centuries : atti della Quarantaduesima Settimana di Studi, 18-22 aprile 2010 / a cura di Francesco Ammannati. Firenze : Firenze University Press, 2011. (Atti delle Settimane di Studi e altri Convegni ; 42) http://digital.casalini.it/9788864532875 ISBN 978-88-6453-287-5 (online) ISBN 978-88-6453-283-7 (print) La Settimana di Studi è stata realizzata con il contributo di: Ministero per i Beni e le Attività Culturali