- Ibid., xxviii.
- Vera Basch Moreen, Iranian Jewry’s Hour of Peril and Heroism: A Study of Bābāī
Ibn Lutf’s Chronicle (1617–1662) (New York: American Academy for Jewish Research,
1 987).
1 0. Babayan, Mystics, Monarchs, and Messiahs, 4 11 , 428–29, 1 44–45, 3–7, 230–3 1 ,
386, 47 1 , 484–85.
11. Eaton, The Rise of Islam and the Bengal Frontier.
1 2. Marshall G. S. Hodgson, The Venture of Islam: Conscience and History in a World
Civilization (Chicago: University of Chicago Press, 1 974), 3:92–98.
1 3. Ira Lapidus, A History of Islamic Societies (New York: Cambridge University
Press, 1 988), 463.
1 4. The Russian empire was far more brutal in its treatment of people whose reli-
gion differed from that of the ruler. Russian czars perceived converting the population
to Christianity to be an imperial raison d’état and a cornerstone of policy toward diverse
imperial subjects. The Romanov dynasty conceived of itself as ordained by destiny to
bring Christianity to its territories. Russian offi cials ensured that converts practiced
Christianity and chained and jailed those who apostasized until they appeared to be be-
lieving Christians. Without a means of imposing orthodoxy, Ottoman authorities were
incapable of implementing policies such as these: nothing like Christian inquisitorial
tribunals, which identifi ed, prosecuted, and punished heretics, existed in the Islamic
empire. See Khodarkovsky, Russia’s Steppe Frontier, 2, 1 86, 1 89, 191 , 1 92.
1 5. For the reign of Abdülhamid II, see Selim Deringil, The Well-Protected Do-
mains: Ideology and the Legitimation of Power in the Ottoman Empire, 1876–1909 (London:
I. B. Tauris, 1 998), 171.
1 6. Eugene Rogan, Frontiers of the State in the Ottoman Empire: Transjordan, 1850–
1920 (New York: Cambridge University Press, 1 999), 1 97–20 1 ; Selim Deringil, “The
Struggle against Shi‘ism in Hamidian Iraq,” Die Welt des Islams 30 ( 1 990): 45–62.
1 7. Lisa Wedeen, Ambiguities of Domination: Politics, Rhetoric, and Symbols in Con-
temporary Syria (Chicago: University of Chicago Press, 1 999), 6, 1 2, 1 4, 1 8, 1 9, 2 1.
1 8. This is similar to what was later attempted in revolutionary France. See Mona
Ozouf, Festivals and the French Revolution, trans. Alan Sheridan (Cambridge, MA: Har-
vard University Press, 1 988).
postscript- What was purported to be his skull was paraded around Vienna during the
250th anniversary of the siege of the city in 1 933. Kerstin Tomenendal, “Die Vermeint-
liche Rippe Kara Mustafa Paschas İn Kremsmünster, Oberösterreich,” in Merzifonlu
Kara Mustafa Paşa Uluslararası Sempozyumu, 28 1 –86; N. Berin Taşan, “Merzifonlu Kara
Mustafa Paşa’nın Mezarı ve Viyana Müzesindeki Kafatası,” in Merzifonlu Kara Mustafa
Paşa Uluslararası Sempozyumu, 287–98.
- Kołodziejczyk, The Ottoman Survey Register of Podolia, 52.
- Quataert, The Ottoman Empire, 1700–1922, 2.
- Keane, Christian Moderns, 4 1 , 79–80.
notes to pages 248–255 299