By Carter Vaughn Findley
From the author's preface: elegant Porte--there needs to be few phrases extra redolent, even this day, of the fascination that the Islamic heart East has lengthy exercised over Western imaginations. but there should also be few Western minds that now comprehend what this time period refers to, or why it has any declare to cognizance. One present-day center East specialist admits to having lengthy interpreted the expression as a connection with Istambul's appropriate typical harbor. This person may not be certain and will might be declare to be rather good trained. while the chic Porte nonetheless existed, Westerners who frolicked in Istanbul knew the time period as a designation for the Ottoman govt, yet few knew why the identify was once used, or what element of the Ottoman executive it adequately specified. What used to be the genuine chic Porte? used to be it a firm? A development? not more, actually, than a door or gateway? What approximately it used to be vital sufficient to reason the identify to be remembered?
In one feel, the aim of this booklet is to reply to those questions. after all, it's going to additionally do even more and may, within the strategy, circulate quick onto a airplane rather assorted from the exoticism simply invoked. For to review the bureaucratic complicated appropriately often called the chic Porte, and to research its evolution and that of the physique of guys who staffed it, is to discover an issue of super value for the advance of the executive associations of the Ottoman Empire, the Islamic lands often, and in a few senses the full non-Westerrn world.
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Extra info for Bureaucratic Reform in the Ottoman Empire: The Sublime Porte, 1789-1922 (Princeton Studies on the Near East)
Istanbul, Topkapı Palace Library, H. 1344 (fol. 78b right; 79a left). This page has been left blank intentionally 28 Architecture and Hagiography in the Ottoman Empire them as clean-shaven and dressed in simple felt cloaks. They wore white caps made of twelve pieces of cloth stitched together. These appear to have been similar in shape to the red caps worn as a token of Twelver Shiʿite affiliation by the Turcoman supporters of the Safavids who were known as Kızılbaş, literally ‘Red-heads’. The Bektashi cap was decorated with a button made of what is referred to as ‘the Seyyid Gazi stone’.
576–9 (fols 131b–132a); Manzûm, Noyan, p. 404. 61 Giovanantonio Menavino, I Cinque Libri della Legge, Religione, et Vita de’ Turchi et della Corte, d’alcune guerre del Gran Turco (Vinegia, 1548), pp. 60–62; Cristobal de Villalon, Viaje de Turquia (Madrid, 1965), pp. 205–7; Michel Baudier, Histoire générale de la religion des Turcs (Paris, 1625), pp. 186–8. 62 See documents quoted in Chapter 1. 64 It is about two shrines and the social network that accounts for their remodelling in the sixteenth century.
70 The exact relation of the social network formed by these groups to its cultural products has yet to be fully explored. Of these cultural products, architecture deserves as much scholarly attention as hagiographic literature. The two other salient components of Bektashi culture, namely poetry and ritual music, are outside the scope of this book. But I hope that this study will provide a historical framework for studying them contextually, because the shrines accommodated the creators of, and the audience for, poetry and music, which, like the architecture of the shrines, derived their meaning from legends.
Bureaucratic Reform in the Ottoman Empire: The Sublime Porte, 1789-1922 (Princeton Studies on the Near East) by Carter Vaughn Findley