By Dror Zeevi
In response to micro-level examine of the District of Jerusalem, this booklet addresses the most an important questions in regards to the Ottoman empire in a time of difficulty and disorientation: decline and decentralization, the increase of the striking elite, the urban-rural-pastoral nexus, agrarian family members and the encroachment of eu economic climate. even as it paints a brilliant photo of existence in an Ottoman province. by means of integrating court docket checklist, petitions, chronicles or even neighborhood poetry, the publication recreates a historic global that, even though lengthy vanished, has left an indelible imprint at the urban of Jerusalem and its atmosphere.
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Additional info for An Ottoman Century: The District of Jerusalem in the 1600s (S U N Y Series in Medieval Middle East History)
Another possible motivation, and one that seems closer to the truth, is the fear of a resurgence of the Crusades, or of a premeditated Christian attack on the city. A major cause for concern in the eyes of the Ottoman government at the beginning of the century was the aspiring young Lebanese amir, Fakhr alDin alMa'ni (the Second). A letter sent by Pindar, the English ambassador in Istanbul, in 1614 echoes this Ottoman concern. At that time Ottoman agents reported that the rebellious amir, who found shelter in the court of Tuscany in Italy, prepares to gather a fleet and return to the Lebanon, where he will recruit an army, and set out to conquer Palestine and Jerusalem.
Muslims resided (or at least bought and rented houses) in all quarters. The sijill contains numerous sales deeds in which Jews and Muslims, including some wealthy notables of the local elite, buy houses in Jewish neighborhoods, either from Jews or from other Muslims. No limitation was imposed on Christians or Jews wishing to buy houses in Muslim neighborhoods, but most preferred the safety of their own communities. 48 Page 24 As in the city of Aleppo a century later, people had close ties with their neighbors, cooperating in law suits against "immoral" residents of the quarter or corrupt officials, but in contrast to the seemingly structured Aleppine quarter, in Jerusalem this communal action did not correspond to any administrative unit.
The governor of a province (vali, beylerbey) was, in addition to his other duties, a regiment commander in the sipahi corps. When called to the flag, a governor and his sipahis were expected to join the march of the imperial army and wage war against the empire's enemies. Until the midsixteenth century, two main sources supplied the empire's military and administrative manpower. One was the devsirme (literally, "gathering"). Every few years the sultan dispatched his troops to Christian villages in the Balkans and in Anatolia, to look for promising youths who would constitute the empire's future elite.
An Ottoman Century: The District of Jerusalem in the 1600s (S U N Y Series in Medieval Middle East History) by Dror Zeevi