德拉戈曼人与语言男孩在伊斯坦布尔的丁交流(1596-1709)

IF 0.1 Q3 HISTORY Tarih Incelemeleri Dergisi Pub Date : 2022-07-28 DOI:10.18513/egetid.1148721
Volkan Dökmeci
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From an economic point of view, it can be seen that certain personal interests, the struggle of the Venetian subjects for releasing from their debts, the attraction of the Ottoman patronage, a plan of career which was founded on the basis of the bonds with the Ottoman ruling élite and society are effective over the conversion of the dragomans of the Venetian Republic. The conversion realized in the framework of religious ideas, principles, and rules on both the Ottoman and Venetian sides. The Ottomans saw the invitation of a non-Muslim person to Islam as a very propitious event from the aspect of religion. The convert person, the one who found the true path with their expression, was assumed to have returned not to a new religion but to the original one which was existent in his or her natality. The acception of the oneness of Almighty and the prophecy of the Prophet Mohammad and the reciting of the kalima shahadah were adequate for the conversion.and no ceremony was held. As for Catholicisim which included the Venetian Republic, being Catholic was possible through the divinal benevolence and mercy. In Catholicism, the reasons of conversion were expressed as a fear of death, an inner conflict, and a struggle with the person’s own will. According to Catholicism, the divinal benevolence of God and the spiritual entity of the Prophet Christ made human being come back to Christianity. The person who would convert to Catholicisim should have behaved under the guidance of his/her intellect. He/she should have carried the wish of faith inside him/her. He/she should have declared that he/she believed that the Catholic Church evangelised the word of God. When these three conditions were fulfilled, the ceremony of baptism woul be held. By swearing on the Bible he/she stated that he/she believed in Catholicism and would abide by the orders. 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引用次数: 0

摘要

皈依是一个具有社会、政治和经济层面的事件,对穆斯林奥斯曼帝国和基督教威尼斯共和国来说都是一个宗教事实。从社会角度来看,偏离现有的社会传统和塑造社会道德的特殊规则,对两国社会来说都是不可接受的情况。然而,社会之间的流动性和激烈的互动使皈依的事实变得普通。从政治角度来看,在将地中海海岸置于影响之下方面经历了激烈竞争的两个国家认为,将自己的臣民转移到敌对国家一边对其势力范围来说是一种不利和危险的情况。从经济角度来看,可以看出,某些个人利益、威尼斯臣民为摆脱债务而进行的斗争、奥斯曼帝国庇护的吸引力、建立在与奥斯曼统治精英和社会纽带基础上的职业计划,对威尼斯共和国的德拉戈曼人的转变是有效的。这一转变是在奥斯曼和威尼斯双方的宗教思想、原则和规则框架内实现的。从宗教角度来看,奥斯曼人认为邀请一个非穆斯林人士加入伊斯兰教是一件非常吉利的事情。皈依者,即通过他们的表达找到真正道路的人,被认为不是回到了一个新的宗教,而是回到了他或她出生时存在的原始宗教。接受全能者的统一性和先知穆罕默德的预言以及背诵卡利玛沙哈达就足以进行对话。没有举行任何仪式。对于包括威尼斯共和国在内的天主教来说,成为天主教徒是通过神圣的仁爱和仁慈而实现的。在天主教中,皈依的原因表现为对死亡的恐惧、内心的冲突以及与个人意志的斗争。根据天主教的说法,上帝的神性仁慈和先知基督的精神实体使人类回归基督教。皈依天主教的人应该在他/她的智慧指导下行事。他(她)应该怀有信仰的愿望。他/她本应该声明他/她相信天主教会传播上帝的话语。当这三个条件都满足了,洗礼仪式就要举行了。他/她在《圣经》上宣誓,表示他/她相信天主教,并将遵守命令。在这篇文章中,所有这些社会、政治和经济原因及其在各州面前的结果将通过所发生的事件和提到的德拉戈曼人来解释。这将有助于我们至少了解龙女的精神和物质世界的部分信息。基于教派的皈依将根据其对奥斯曼和威尼斯统治者和社会的影响以及这些皈依指导他们之间关系的方式进行评估。在本次评估中,以1596年至1709年这段时间为基础,这段时间是最早和最新的示例案例的日期。
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Venedik Cumhuriyeti’nin İstanbul’daki Dragomanları ve Dil Oğlanları Arasında Din Değiştirme (1596-1709)
Conversion was an event that had social, political and economic dimensions besides being a religious fact for both Muslim Ottoman Empire and Christian Venetian Republic. From a social point of view, the diversion from the existing traditions of society and the peculiar rules that shaped the social morality was an unacceptable situation for the societies of both states. However, the mobility and intense interactions between societies made the fact of conversion ordinary. From a political point of view, the two states that experienced an intense rivalry in putting the Mediterranean coasts under the influence considered the transfer of their own subjects to the side of the rival state as an unfavourable and risky situation for their spheres of influence. From an economic point of view, it can be seen that certain personal interests, the struggle of the Venetian subjects for releasing from their debts, the attraction of the Ottoman patronage, a plan of career which was founded on the basis of the bonds with the Ottoman ruling élite and society are effective over the conversion of the dragomans of the Venetian Republic. The conversion realized in the framework of religious ideas, principles, and rules on both the Ottoman and Venetian sides. The Ottomans saw the invitation of a non-Muslim person to Islam as a very propitious event from the aspect of religion. The convert person, the one who found the true path with their expression, was assumed to have returned not to a new religion but to the original one which was existent in his or her natality. The acception of the oneness of Almighty and the prophecy of the Prophet Mohammad and the reciting of the kalima shahadah were adequate for the conversion.and no ceremony was held. As for Catholicisim which included the Venetian Republic, being Catholic was possible through the divinal benevolence and mercy. In Catholicism, the reasons of conversion were expressed as a fear of death, an inner conflict, and a struggle with the person’s own will. According to Catholicism, the divinal benevolence of God and the spiritual entity of the Prophet Christ made human being come back to Christianity. The person who would convert to Catholicisim should have behaved under the guidance of his/her intellect. He/she should have carried the wish of faith inside him/her. He/she should have declared that he/she believed that the Catholic Church evangelised the word of God. When these three conditions were fulfilled, the ceremony of baptism woul be held. By swearing on the Bible he/she stated that he/she believed in Catholicism and would abide by the orders. In this article, all these social, political and economic reasons and their outcomes in the presence of the states will be explained through the events that happened and the dragomans who were mentioned. This will help us to have at least partial information about the spiritual and te material worlds of the dragomans. The sect-based conversions will be evaluated rather with their effects over the Ottoman and the Venetian rulers and societies and with the way that these conversions directed the relations between them. During this evaluation, the time period between 1596 and 1709 which are the dates of the earliest and the latest example cases, are taken as a basis.
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