Aşıkpaşazade

ʿ Āşıḳpaşazāde ( Ottoman عاشق پاشا زاده ), full name is Dervis Ahmed bin Yahya bin seyh seyh Selman am Bali ʿ Asik Pasha 'm Muhlis Baba Baba 'm Ilyas, also known by the nom de plume ( osm. mahlas ) ʿ Āşıḳī, ( probably 1400 * in Elvan Celebi in Amasya, † probably shortly after 1484 in Istanbul - by other view later in the period to 1503 ) was an Ottoman historian.

Life

Over the life of the early Ottoman historian, there are few reliable data. Most go the information on self-reports ʿ Āşıḳpaşazādes back from his historical work. Presumably he was in 1400 when the great-grandson of the poet ʿ Asik Pasha ( allegedly * 1221, † November 3, 1332 ), author of the earliest surviving western Turkish poetical work ġarībnāme, born in the eastern Anatolian Elvan Celebi. Presumably his family was well off. As the poet explains in his historical work, he stopped by 1413 due to illness in the house of the historian yahsi Fakih in Geve on.

In 1437 he obviously took part in Sultan Murad II campaign against the Serbs, after he had just probably made ​​the pilgrimage to Mecca. In 1448 he seems to have one of the participants of the march against John Hunyadi. 1457 ʿ Āşıḳpaşazāde among the guests of the circumcision ceremony of the Ottoman Prince Mustafa and Bayezid. Seems certain that ʿ Āşıḳpaşazāde has been married; his daughter Rabi ʾ e married in 1469 the 19 -year-old Seyyid -i Vilayet († 1522).

Although the year of death of ʿ Āşıḳpaşazāde is certain not exactly, but he mentions himself, he was still working in 1484 at the age of 86 ( = 83 or 84 Islamic Christian ) years of his historical work. He probably died a short time later. His tomb was probably in the donated by him small ʿ Asik - Pasha Mosque in Istanbul.

Work

ʿ Āşıḳpaşazāde is best known as author of the eponymous historical work, the menāḳib partly under the title, partly under the name tevārīḫ Āl -i -i ʿ Osman is out. In all probability it is not at ʿ Āşıḳpaşazāde to the author of the entire text. Rather ʿ Āşıḳpaşazāde has taken tevārīḫ own words, much of the historiographical work Menâkıb -ı Ali Osman i of yahsi Fakih, which has been lost, and only survives in this form in its.

ʿ Āşıḳpaşazādes Chronicle is available in three editions, the first of which dates back to 1913, and was worried by ʿ Ali Bey in Istanbul. Furthermore, published in 1932 under the title The alto manic chronicle of ʿ Āşiḳpaşazāde edition of Friedrich Giese, under the title anfertigte also a German translation of the work by the shepherd's tent to the Sublime Porte exists. The latest edition, the 1949 published by Ciftcioglu N. Atsız in Ottoman Tarihleri ​​Edition constitutes a representation of the existing manuscripts of the ʿ Āşıḳpaşazāde'schen Chronicle can be found in Franz Babinger.

ʿ Āşıḳpaşazādes Chronicle, covering the Ottoman history from the founding of the Ottoman state until the reign of Mehmed II, this does not constitute a historiographical representation in the modern sense frühosmanischer history

Cemal Kafadar emphasized the bound to the particular political and social upheavals of its formation time character of the work. ʿ Āşıḳpaşazādes historical work, which was often used for the reconstruction of the time of origin of the Ottoman state was, a special effort just in describing the reigns of the first Ottoman ruler to portray their actions as the actions of so-called Gazis ( religious fighters ), which he stereotyped the as kaafir ( disbeliever ) designated Christian elements of the pre-and early Ottoman Anatolia faces. But even here, there would be perspective breaks in the historiographical representation, but clear indications contained the images captured by ʿ Āşıḳpaşazāde in his text passages of earlier historical works on an Islamic Glaubenskämpfertum and associated with him ǧihād ideology in no way be agreed forms of cooperation and coexistence between Muslim and non-Muslim groups and individuals. Well quite conscious of this kind contradictions ʿ Āşıḳpaşazāde have his text enriched by numerous lyrical Bays (often of dubious quality ), whose main function was the harmonization of unintended construction of history and acquired narratives.

ʿ Āşıḳpaşazādes tevārīḫ -i Āl -i ʿ Osman can therefore be read primarily as a document of a political and social debate, which was triggered by the debate initiated by Mehmed II administrative and human transformations of the State after the conquest of Constantinople in 1453, in the course of which members of the so-called Kafadar Dervis - Gazi milieus were increasingly supplanted by relatives of former Byzantine elites from key positions of the state and so came to the sidelines. The stereotypical portrayal of the early Ottoman sultans contrasts ʿ Āşıḳpaşazāde doing with the alleged transgressions of later rulers who had strayed from the Islamic way of their glorious ancestors.

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