198 Notes to Pages 26–33
Publishing House, 1982); and (in Hebrew) David Kroyanker, ed., The Russian Compound: Toward
the Year 2000; From Russian Pilgrimage Center to a Focus of Urban Activity (Jerusalem: The Jerusa-
lem Municipality, 1997).
- AVPRI, f. 313, op. 87, d. 57; MDBPU, t. 2, 451; Kane, “Pilgrims, Holy Places, and the
Multi-Confessional Empire,” 175. See also Shalom Ginat, “The Jewish Settlement in Palestine in the
19th Century,” in The Jewish Settlement in Palestine, 634–1881, ed. Alex Carmel, Peter Schafer, and
Yossi Ben-Artzi (Wiesbaden: L. Reichert, 1990), 166–167; and Albert M. Hyamson, ed., The British
Consulate in Jerusalem in Relation to the Jews of Palestine, 1883–1914, pt. 1 (New York: AMS Press,
1975). - Andrew Petersen, The Medieval and Ottoman Hajj Route in Jordan: An Archaeological and
Historical Study (Oxford: Oxbow Books, 2012), 10, 20; see also works cited in note 1 above. - Faroqhi, Pilgrims and Sultans, 9.
- The surre was an ancient hajj tradition, introduced by the Abbasids in the eighth century.
On the history of this institution, see Münir Atalar, Osmanlı Devletinde Surre-i Hümayûn ve Surre
Alayları (Ankara: Diyanet İşleri Başkanlığı, 1991); Faroqhi, Pilgrims and Sultans, 54–58; Peters, The
Hajj, 267–269; and Syed Tanvir Wasti, “The Ottoman Ceremony of the Royal Purse,” Middle Eastern
Studies 41, no. 2 (March 2005): 193–200. - Petersen, The Medieval and Ottoman Hajj Route in Jordan, 52–54.
- Karl Barbir, Ottoman Rule in Damascus, 1708–1758 (Princeton, NJ: Princeton University
Press, 1980), 133–142; Faroqhi, Pilgrims and Sultans, 6–9; Peters, The Hajj, 160–161, 269; Petersen,
The Medieval and Ottoman Hajj Route in Jordan, 52–54; and Abdul-Karim Rafeq, “New Light on
the Transportation of the Damascene Pilgrimage during the Ottoman Period,” in Islamic and Middle
Eastern Societies: A Festschrift in Honor of Professor Wadie Jwaideh (Brattleboro, VT: Amana Books,
1987), 129, 131. - P. de Ségur Dupeyron, “La Syrie et les Bedouins sous l’administration turque,” Revue des deux
mondes (March 15, 1855): 348. - Rafeq, “Damascus and the Pilgrim Caravan,” 134–135; Peters, The Hajj, 147–149.
- Rafeq, “Damascus and the Pilgrim Caravan,” 132.
- Faroqhi, Pilgrims and Sultans, 54–73; and R. Tresse, Le pèlerinage syrien aux villes saintes de
l’Islam (Paris: Imprimerie Chaumette, 1937), 49–50, 82. - Rafeq, “Damascus and the Pilgrim Caravan,” 132, 138; Records of the Hajj: A Documentary
History of the Pilgrimage to Mecca (Cambridge: Archive Editions, 1993), 4, 503, 512. - Rafeq, “Damascus and the Pilgrim Caravan.”
- Thousands of Muslims fled the French conquest of Algeria in 1830 and resettled in Ottoman
lands, including Damascus, where they worked as merchants and became Ottoman subjects. By
the 1840s, with the expansion of France’s consular system into Damascus, some started claiming
French subjecthood to take advantage of the extraterritorial privileges it brought, including consular
protection in making the pilgrimage to Mecca. See Pierre Bardin, Algériens et tunisiens dans l’empire
ottoman de 1848 à 1914 (Paris: Éditions du Centre National de la Recherche Scientifique, 1979). See
also A. Popoff, La question des lieux saints de Jérusalem dans la correspondance diplomatique russe du
XIXme siècle, pt. 1 (St. Petersburg: Impr. Russo-Franç., 1910), 350, 354–355. - AVPRI, f. 208, op. 819, d. 413.
- See, for example, SSSA, f. 11, op. 1, d. 888.
- A.K. “Kazikumukhskie i Kiurinskie khany,” in Sbornik svedenii o kavkazskikh gortsakh issue 2
(Tiflis, 1869), 1–39. On the Kazikumukh khanate, see also Khodarkovsky, Bitter Choices, 40, 54, 93. - AVPRI, f. 208, op. 819, d. 413.
- Ibid; AVPRI, f. 180, op. 517/I, d. 734, ll. 38–40.
- AVPRI, f. 180, op. 517/I, d. 734, ll. 206–206ob.
- Ibid., l. 202.