104 honored by the glory of islam
seventeenth century to describe what was strange, wondrous, and even shock-
ing about Istanbul society, mentions how Muslims drank wine, caroused with
Christians and Jews on their holidays, conversed with Christians and Jews in
their languages, visited in their homes, greeted them saying “My dear,” and
accepted their greetings in turn.^108 It was not as if Istanbul Muslims were un-
familiar with Christians and Jews, who made up nearly half the population of
the city.
Muslim discomfort at the arrival of Christians and Jews in their neighbor-hoods after the fi re may have arisen from several causes. First was the obvi-
ous contrast with the way things had been. They turned to judicial offi cials
to reinstate the religious status quo. Second was the potential for economic
competition from their new neighbors. Especially galling was the money to be
made from selling alcohol and fl esh. Finally, sensitivity to wine, women, song,
and secret churches speaks to another trend. Muslims complained that they
could not concentrate on their prayers while in their own homes. While it can-
not be discounted that this was a rhetorical device used to gain the sympathy
of those hearing the plaintiffs’ testimony, it also signals a turn to Muslim piety.
In a city as mixed and diverse as Istanbul, they could not have been witnessing
wild carousing or hearing Christian liturgy recited for the fi rst time. Whereas
in the past Muslims might have joined these Christians in having a good time
or ignored their prayers, in the 1 660s a new wave of Kadızadeli-inspired piety
rolled over the city, compelling Muslims to shape their lives in accordance with
Islamic ethics and encourage their neighbors, whether Muslim or not, to do the
same. This trend was especially refl ected at the court of Mehmed IV.