By Gabriel Piterberg
Within the area of six years early within the 17th century, the Ottoman Empire underwent such turmoil and trauma--the assassination of the younger ruler Osman II, the re-enthronement and next abdication of his mad uncle Mustafa I, for a start--that a pupil reported the period's three-day-long dramatic climax "an Ottoman Tragedy." below Gabriel Piterberg's deft research, this era of difficulty turns into a old laboratory for the heritage of the Ottoman Empire within the 17th century--an chance to watch the dialectical play among heritage as an incidence and adventure and heritage as a recounting of that have. Piterberg reconstructs the Ottoman narration of this fraught interval from the foundational textual content, produced within the early 1620s, to the composition of the country narrative on the finish of the 17th century. His paintings brings theories of historiography into discussion with the particular interpretation of Ottoman ancient texts, and forces a rethinking of either Ottoman historiography and the Ottoman kingdom within the 17th century. A provocative reinterpretation of an important occasion in Ottoman historical past, this paintings reconceives the relation among historiography and historical past.
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Additional resources for An Ottoman Tragedy: History and Historiography at Play (Studies on the History of Society and Culture)
Had the nonsense and ﬁlthy abuse uttered on the road been told here, it would have brought grief to men,” Tug˘i remarks. ” When one vile, disrespectfully nasty [person] named Altuncuog˘lu pinched the foot of the blessed padishah and uttered some nonsense, the oppressed deceased wept: “O [you] bad-mannered, am I not your padishah? ” 39 Sultan Osman had wanted to replace the kul and recruit Anatolian sekban (irregulars to whom much attention is paid in Chapter 8), whether or not he was following the advice of the chief black eunuch.
37 Sultan Osman, who was within the palace, began to feel the heat and surrendered the grand vezir and the chief black eunuch to the kul; they immediately tore both men limb from limb. The ulema tried, in vain, to talk the kul out of re-enthroning Sultan Mustafa, guaranteeing on Sultan Osman’s behalf that any further demand would be accepted. But the kul were determined: with drawn daggers they forced the ulema to render the biat to Sultan Mustafa, declared him the new padishah, and by implication deposed Sultan Osman.
The historians stress the extent of public exposure, and along the streets he was constantly abused. “Had the nonsense and ﬁlthy abuse uttered on the road been told here, it would have brought grief to men,” Tug˘i remarks. ” When one vile, disrespectfully nasty [person] named Altuncuog˘lu pinched the foot of the blessed padishah and uttered some nonsense, the oppressed deceased wept: “O [you] bad-mannered, am I not your padishah? ” 39 Sultan Osman had wanted to replace the kul and recruit Anatolian sekban (irregulars to whom much attention is paid in Chapter 8), whether or not he was following the advice of the chief black eunuch.
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