By Oded Peri
A huge factor in 19th-century international politics, the query of Christianity's holiest shrines in Jerusalem is roofed via a wide physique of literature. so much of this scholarship, notwithstanding, concentrates at the interval whilst the query of the Holy websites has already advanced from a household Ottoman challenge into an all-European factor. less is understood approximately this challenge in past instances, whilst the Ottoman Empire used to be nonetheless a dominant strength in a position to suggest options freed from overseas interference and out of doors pressures. in response to professional Ottoman files present in the registers of the kadi's court docket in Jerusalem in addition to the leading Ministry's data in Istanbul, this research deals an intensive remedy of Ottoman coverage with admire to the Holy websites through the first centuries of Ottoman rule in Jerusalem. It makes a speciality of 3 crucial matters: (a) The criminal prestige of the Holy websites less than Ottoman rule; (b) The Ottoman kingdom and the inter-church fight over the Holy websites; (c) The Holy websites as a resource of source of revenue to the Ottoman country. The dialogue of those concerns sheds new mild on probably the most vague and debatable chapters within the background of Christianity below Islam in Jerusalem.
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Additional resources for Christianity Under Islam in Jerusalem: The Question of the Holy Sites in Early Ottoman Times
Things were not much different with regard to trade, though here too the Greek Orthodox maintained an absolute majority. The Armenians, the second largest community, were also the second largest group in crafts, services, and trade. As for the other communities, their share in the economic activity of Jerusalem's Christians appears to have been less determined by their relative size. The economic picture delineated thus far can be supplemented by another statistical factor, the progressive rates of the poll-tax paid by non-Muslims following the fiscal reform of 1691.
49 Documents bearing witness to this give the impression that the Greek Orthodox, Armenian, and Franciscan hierarchies in Jerusalem were the main beneficiaries of these kinds of outside support. Nevertheless, this impression is unsubstantiated by quantitative and comparable data, making it impossible to discern the exact correlation that must have existed between the economic power of each of these ecclesiastical institutions, and their respective rights in the Holy Sites. On the other hand, was there a discernible correlation between the numeric power of each of Jerusalem's Christian groups, and their respective standing in the Holy Sites?
30 Frazee 1983: 214; Masters 1988: 94-5. 31 Firman dated Evasit-i Cemaziyelewel 1047 (1-10 October 1637), Kilise 10: 29; firman dated Evasit-i Receb 1086 (1-10 October 1675), Kilise 9: 16-7; firman dated Evasit-i Saban 1086 (31 October-9 November 1675), Patriarchate 68; firman dated Evahir-i Saban 1107 (26 March-3 April 1696), Patriarchate 157. As is generally believed, the movement called Uniate was not that effective among the followers of the Greek Orthodox church before the second half of the eighteenth century.
Christianity Under Islam in Jerusalem: The Question of the Holy Sites in Early Ottoman Times by Oded Peri