El-Evâmiru’l-Alâiye fi Umûri’l-Alâiye, trans. Mürsel Öztürk, 2 vols. (Ankara: Kültür
Bakanlığı Ya yınları, 1 996), 1 :90.- Yusuf Nabi, Fethname-i Kamaniça, fol. 46a.
- Hajji Ali Efendi, Fethname-i Kamaniça, fols. 89b–90a.
- Ibid.; Abdi Pasha, Vekāyi‘nāme, fol. 34 1 a.
45. Yusuf Nabi, Fethname-i Kamaniça, fol. 47b.
46. Hajji Ali Efendi, Fethname-i Kamaniça, fol. 90a.
47. Yusuf Nabi, Fethname-i Kamaniça, fols. 48a, 90b.
48. Abdi Pasha, Vekāyi‘nāme, fol. 340b.
49. Ibid., fol. 343a.
50. Yusuf Nabi, Fethname-i Kamaniça, fol. 48b. This is echoed by Defterdar in the
eighteenth century, who writes, “The light of Islam diffused light to the great citadel
walls.” Defterdar, Zübde-i Vekayiât, 29.
51. Kürd Hatib, Risāle, fol. 1 0a. This was also echoed by Defterdar, who wrote that
Bozca Island “again became illuminated with the radiant signs of Islam” following its
reconquest. Defterdar, Zübde-i Vekayiât, 4.
- Vecihi Hasan Çelebi, Tarih-i Vecihi, fol. 1 b.
- Mehmed Halife, Tarih-i Gilmani, fol. 67a.
- Pál Fodor, “The View of the Turk in Hungary: The Apocalyptic Tradition and
the Red Apple in Ottoman–Hungarian Context,” in Fodor, In Quest of the Golden Apple,
71 – 1 03, 98–99.
- Mehmed Halife, Tarih-i Gilmani, fol. 86a.
- B. Lewis, Istanbul and the Civilization of the Ottoman Empire, 9.
- Pál Fodor, “Ottoman Policy towards Hungary, 1 520– 1541 ,” Acta Orientalia
Academiæ Scientiarum Hungaricæ 45 ( 1991 ): 27 1 –345, reprinted in Fodor, In Quest of the
Golden Apple, 1 05– 1 69, 1 07. - Gökyay, Evliya Çelebi Seyahatnâmesi, 1 24.
- Topkapı Palace Museum Archive, Arzlar E. 2445/ 11 4.
- Hasan Agha, Cevahir et-Tarih, fol. 3 1 a.
- Mehmed Halife, Tarih-i Gilmani, 89–90; Hasan Agha, Cevahir et-Tarih, fols.
79a–b. - Sometimes conversion could be a ruse. In 1 649 a Venetian admiral feigned
conversion following the Battle of Foça. He was given a ship and crew as reward, but
then apostasized and returned with the ship to the enemy’s harbor. Katip Çelebi, Fez-
leke, 2:344–46. Two years later in Crete another leading defender became Muslim in
the presence of the ghazi commander and asked for two thousand ghazis to lead in
battle against his former allies. The commander did not believe him. It was indeed a
ploy; the next day he and his men fl ed to the citadel. Naima, Tarih-i Naima, 5:2 1 4. - Hasan Agha, Cevahir et-Tarih, fol. 3 1 a. Ottoman forces put most of the enemy
they found to the sword. At Ostergon in Hungary, prisoners “became prey to the sword
of the ghazis,” who loaded the thousands of corpses on the battlefi eld onto carts, drove
them away, “placed them in the pit of Hell,” and left. Hasan Agha, Cevahir et-Tarih,
fol. 1 8a. Evliya Çelebi describes countless scenes of slaughter, where “battling white-
skinned infi dels in the snow they ran them through with the teeth of their swords and
notes to pages 174–178 291