By Nora Berend
This can be a learn of the industrial, social, felony and non secular place of 3 minorities in the medieval Christian nation of Hungary. The publication demonstrates that the prestige of such minorities depended now not easily on Christian spiritual tenets, yet on a bigger framework--including the felony and social procedure, monetary probabilities, and conflicts among kings and the clergy. It additionally investigates the placement "at the gate of Christendom"--the frontier with the nomad world--and the best way this affected either Christian and non-Christian interplay and Christian ideology.
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Extra resources for At the gate of Christendom
1480–1643). 20 However, it is also well known that the two administrators (the mîrlivâ or sancakbeyi and the kadı) were independently responsible to Istanbul, cooperating and collaborating in maintaining security, law, and order in the region, while also providing a power balance in the provinces. 21 This system of revenue transfer (havâle) enabled the Ottoman government to allocate a certain amount of tax revenues as salary to individuals who performed military and administrative duties, from the lowest-grade timar holder (sipâhi) to the highest-rank has-holding beylerbeyi or governor-general.
45 At the time of compilation of the last register in 1576, the mîrlivâ of Amasya was a certain Mustafa Bey, whose livâ consisted of seven kazâs, including that of Amasya. The other kazâs that made up the livâ of Amasya were Merzifon, Gümüş, Gedegra, Zeytun, Ladik, and Simre-i Ladik. See TT34. As already mentioned, the kazâ of Amasya was still made up of the same nâhiyes or sub-districts as in c. 1520, with a slight difference in composition. The two divâns, parts of the nâhiye of Argoma in c. 1520, now formed a separate nâhiye in their own right, the nâhiye of Gelikiras.
Furthermore, despite their authors’ diverse positions, these sources are remarkably indicative of the fact that the Ottoman central bureaucracy and higher-ranking militaryadministrative apparatus were well aware of the drastic changes taking place in the Anatolian countryside. In this respect, the explosion, on the one hand, of sultanic decrees of the “adâletnâme” type during the period and, on the other hand, the comments of the risâle authors might be seen as two distinct forms and testimonies of the same awareness by the ruling elite.
At the gate of Christendom by Nora Berend
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