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This paper is intended to view a specific epistemic turn from various angles concerning the role and function of scientific cognizance in relation to the documentation forms of the medical writings of physicians operating in the eighteenth century. Nevertheless, the internal structure of eighteenth-century medical knowledge is also revealing itself as being instrumental in presenting new elements of knowledge and making them accepted as scientific facts, disregarding direct relationship between doctors and patients, or in other words, exclusively relying on the application of the academic knowledge of doctors and specific observations on patients. It is rather aimed at continuously comparing various illnesses, such as epidemics, recurring endemic diseases, or unique illnesses, as well as arranging them on the basis of perception into homogeneous series of information incessantly proliferating in space and time.
The author analyses a few aspects of a local festival held every year for decades in a grape-growing and wine-making settlement in Southern Hungary. A statue of Saint Urban was erected in the early 1980s in Hajós, a village settled by German families in the 18th century following the Turkish occupation. Over the years the local festival has undergone many changes that the article attempts to trace and analyse.
The Ottoman state wanted to regain the territories of Belgrade, Temesvár, the western part of Wallachia and possibly Transylvania, lost as a consequence of the peace-treaty of Passarowitz in 1718. The realisation of this aim seemed feasible when Sultan Mahmud I was at war with the Russian and Habsburg empires in the late 1730s. The Ottomans recognised that they needed the co-operation of Hungarians and a legitimate pretender or at least somebody who could be used in the political game of chess. This role was assigned to József Rákóczi, son of the last prince of Transylvania, Ferenc II Rákóczi, with whom they concluded an agreement on January 20, 1738. Rákóczi made serious efforts to gain the diplomatic support of the European states. His attempt to return to Hungary failed and he died of plague on November 10, 1738.
This paper examines the approaches to prostitution within the frame of legal norms and social life in the Ottoman Empire via the case study of a Muslim woman who was adjudged to be a prostitute at a court in 1580. Compared with similar case reports, this case study also demonstrates the struggle of a prostitute for her rights against the unjust and arbitrary practices applied by officers and common people, which allows us to think about gender mainstreaming. One of the results of this paper establishes that there are no special regulations about prostitution in Islamic Law. Although it is viewed as ‘adultery’ in Hanefi Islamic Law, prostitution is understood to be punished with light sentences since most prostitutes were not married. The severe penalties in Islamic Law were designed to prevent married women’s adultery. Upon marriage a woman grants or transfers her right of sexual intercourse to her husband and if she lets another person use that right, it is seen as allowing someone to steal her husband’s property. In the case of unmarried women and prostitutes, the fee taken is counted as a gift or other consideration. The paper attempts to explain why the concept of prostitution did not occur in Islamic Law and why it was regulated in the Ottoman Empire as a part of private life.
Abstract
The article examines the history of the trade in Polish slaves and captives in the Tatar and Ottoman Crimea in the seventeenth century on the basis of hitherto unknown archival evidence and rare printed sources. After the capture an average Polish slave of simple origin was transported to the Crimea, where he had been sold on the local slave markets. Unless he had some special qualifications, a slave usually had to fulfil agricultural duties and do heavy manual work. The slaves usually had some limited free time and could attend Catholic services in the churches of the Crimea's large urban centres. Rich Polish captives were treated in accordance with their high social status and were ransomed for a considerable redemption fee. Important role in ransoming such rich captives was played by Jewish, Tatar and Armenian merchants.
-Confessional Diplomacy in Constantinople, 1560–1600.’ Journal of Early Modern History 19: 107–128. Gürkan, Emrah Safa 2017. Sultanın Casusları: 16. Yüzyılda
: University of California Press. Peirce, Leslie 2011. ‘Abduction with (Dis)honor: Sovereigns, Brigands, and Heroes in the Ottoman World.’ Journal of Early Modern History
Modern History 15 : 311 – 329 . Quataert , Donald 1997 . ‘Clothing Laws, State, and Society in the Ottoman Empire, 1720-1829.’ International Journal of Middle East Studies 29 / 3 : 403 – 425 . Roudometof , Victor 1998 . ‘From Rum Millet to
probability of the reality of the adventure. 58 Schröter 1553 . 59 On the medieval and Early Modern history of mining in the Zuckmantel region, see Peter (1885) ; Novotný and Zimák (2003) . 60 The letters do not provide clues which could enable us to
