- Pál Fodor, “Ahmedī’s Dāsitān as a Source of Early Ottoman History,” in In
Quest of the Golden Apple: Imperial Ideology, Politics, and Military Administration in the
Ottoman Empire, Analecta Isisiana 45 (Istanbul: Isis Press, 2000), 9–22. - Cemal Kafadar, Between Two Worlds: The Construction of the Ottoman State (Ber-
keley: University of California Press, 1 995). - Heath Lowry, The Nature of the Early Ottoman State (Albany: State University of
New York Press, 2003). Lowry echoes Quataert, who wrote, “Christians as well as Muslims
followed the Ottomans not for God but for gold and glory—for the riches to be gained, the
positions and power to be won.” Quataert, The Ottoman Empire, 1700 – 1922 , 1 8. - Şinasi Tekin, “XIV. Yüzyılda Yazılmış Gazilik Tarikası ‘Gâziliğin Yolları’ Adlı
Bir Eski Anadolu Türkçesi Metni ve Gazâ Cihâd Kavramları Hakkında,” Journal of Turk-
ish Studies 1 3 ( 1 989): 1 44. See also Colin Imber, “What Does Ghazi Actually Mean?” in
The Balance of Truth: Essays in Honour of Professor Geoffrey Lewis, ed. Çiğdem Balım-
Harding and Colin Imber (Istanbul: Isis Press, 2000), 1 65–78.
- Paul Wittek, The Rise of the Ottoman Empire (London: Royal Asiatic Society,
1 938), 1 4– 1 5, 38. I do not disagree with Wittek’s basic assessment, although Kafadar’s
more nuanced reworking of his thesis is more convincing than the original argument.
- Vryonis, The Decline of Medieval Hellenism; Spyros Vyronis Jr., “Religious
Change and Continuity in the Balkans and Anatolia from the Fourteenth through the
Sixteenth Century,” in Studies on Byzantium, Seljuks, and Ottomans: Reprinted Studies
(Malibu, CA: Undena, 1981 ), 1 37; V. L. Ménage, “The Islamization of Anatolia,” in Levtz-
ion, Conversion to Islam, 52–67; Kafadar, Between Two Worlds, 62–90; F. W. Hasluck,
Christianity and Islam under the Sultans, ed. Margaret Hasluck, 2 vols. ( 1 929; New York:
Octagon Books, 1 973); Michel Balivet, Byzantins et Ottomans: Relations, interaction, suc-
cession, Analecta Isisiana 35 (Istanbul: Les Éditions Isis, 1 999), 53.
- Ömer Lütfi Barkan, “Osmanlı İmparatorluğunda Bir İskan ve Kolonizasyon
Metodu Olarak Vakıfl ar ve Temlikler I: İstila Devirlerinin Kolonizatör Türk Dervişleri ve
Zaviyeler,” Vakıfl ar Dergisi 2 ( 1 942): 279–386. - Nathalie Clayer, Mystiques, état et société: Les Halvetis dans l’aire balkanique de la
fi n du Xve siècle à nos jours, Islamic History and Civilization, Studies and Texts 9 (New
York: Brill, 1 994); Irène Mélikoff, Hadji Bektach: Un mythe et ses avatars. Genèse et évo-
lution du soufi sme populaire en Turquie (Leiden: Brill, 1 998); EI2, s.v. “Bektashiyya,” by
R. Tschudi; John Kingsley Birge, The Bektashi Order of Dervishes (London: Luzac, 1 937). - Itzkowitz, Ottoman Empire and Islamic Tradition, 59–6 1.
- EI^2 , s.v. “Devshirme,” by V. L. Ménage; EI^2 , s.v. “Ghulam-Ottoman Empire,” by
Halil Inalcik; Itzkowitz, Ottoman Empire and Islamic Tradition, 49–53. - Ménage, “The Islamization of Anatolia,” 65–66.
- Çigdem Kafesçioğlu, “The Ottoman Capital in the Making: The Reconstruc-
tion of Constantinople in the Fifteenth Century” (PhD diss., Harvard University, 1 996),
5–6. Chapters 2 (“Reckoning with Kostantiniyya: The First Years of Ottoman Rule”)
and 3 (“Constructing the City: The Architectual Projects”) are most relevant for these
themes. - Gülrü Necipoğlu, The Age of Sinan: Architectural Culture in the Ottoman Empire
(London: Reaktion Books, 2005), 6 1 –68.
262 notes to pages 20–22