By Molly Greene
The following Molly Greene strikes past the adverse "Christian" as opposed to "Muslim" divide that has coloured many historic interpretations of the early glossy Mediterranean, and divulges a society with a miles richer set of cultural and social dynamics. She makes a speciality of Crete, which the Ottoman Empire wrested from Venetian keep an eye on in 1669. Historians of Europe have regularly considered the victory as a watershed, the ultimate step within the Muslim conquest of the jap Mediterranean and the obliteration of Crete's thriving Latin-based tradition. yet to what quantity did the conquest really swap lifestyles on Crete? Greene brings a brand new point of view to endure in this episode, and at the japanese Mediterranean as a rule. She argues that no sharp divide separated the Venetian and Ottoman eras as the Cretans have been already a part of an international the place Latin Christians, Muslims, and jap Orthodox Christians have been intermingling for numerous centuries, fairly within the region of commerce.Greene additionally notes that the Ottoman conquest of Crete represented not just the extension of Muslim rule to an island that when belonged to a Christian energy, but additionally the strengthening of japanese Orthodoxy on the rate of Latin Christianity, and eventually the Orthodox reconquest of the jap Mediterranean. Greene concludes that regardless of their spiritual changes, either the Venetian Republic and the Ottoman Empire represented the ancien rgime within the Mediterranean, which bills for varied similarities among Venetian and Ottoman Crete. the real push for swap within the area might come later from Northern Europe.
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Additional resources for A Shared World: Christians and Muslims in the Early Modern Mediterranean (Jews, Christians, and Muslims from the Ancient to the Modern World)
He conceded, however, that a law recently passed by the republic, whereby anyone could claim uncultivated land as long as he was willing to work it, had failed miserably. Only a handful of villagers had come forward, convinced as they were that, once the land was in use again, it would be taken from them by the feudal lords. 79 The comments of Moresini in 1629 are almost identical and show that the situation had changed little in forty years. He told the Senate that with the recent poor harvest one-third of the population had been faced with the choice of either starving to death or fleeing to Ottoman lands.
6 Rycaut, A History of the Ottoman Empire, 281. 7 Ba~bakanhk Aqivi (Prime Ministry's Archive), Istanbul, Tapu Tahrir no. 825. They may well have commissioned another survey for the western half of the island but this has either not survived or not yet been located. Under the Venetians the island had been divided into four "territorio" named after the four major cities on the northern coast. The Ottomans maintained this division. For the date of this survey, see note 38 in chapter l. 4 48 CHAPTER TWO Crete, areas that included the hinterland of the capital city at this time.
23 In 1589 there were 76,000 people in the territorio of Candia. " Spanakes, "Relatione di Me Filippo Pasqualigo," 66. 25 Suraiya Faroqhi, "Making a Living: Economic Crisis and Partial Recovery," in The Economic and Social History of the Ottoman Empire, ed. Halil Inaletk with Donald Quataert (Cambridge: Cambridge University Press, 1994), 441. 26 Spanakes, "Relazione de Sr. Isepo Civran," 369. 27 M. I. Manousakas, "E para trivan Apografe tes Kretes (1644) kai o dithen katalogos ron kretikon oikon Kerkyras" (The 1644 census of Crete [found in] Trivan and the supposed list of Cretan families in Corfu), Kretika Chronika 3 (1949): 37.
A Shared World: Christians and Muslims in the Early Modern Mediterranean (Jews, Christians, and Muslims from the Ancient to the Modern World) by Molly Greene