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• W4249953460 abstract "Journal of the Ottoman and Turkish Studies Association 2:1 (2015): 191-213 Book Reviews Domenico Hierosolimitano. Domenico’s Istanbul. Edited by Geoffrey Lewis. Translated by Michael Austin. Warminster, Wiltshire: Printed and published for the E. J. W. Gibb Memorial Trust by Aris & Phillips, 2001. Xxvii, 160 pp. Cloth £30.00: ISBN 9780906094365. In his archival search among the Venetian bailo reports from Constantinople in Berlin’s Preussische Staatsbibliothek, Leopold Von Ranke uncovered a manuscript that later was attributed to Domenico of Jerusalem as Relatione Della Gran Città Di Constantinopoli (1611). Because of its references to Ottoman imperial court life in the sixteenth century, von Ranke used it as his source to describe the reign of Sultan Murat III. Von Hammer later criticized the source saying that it was not only unattributed, but it also had aspects of “pure invention.” Von Hammer’s critique was, perhaps, overly harsh. As the translation and commentary by Rev. Michael Austin demonstrate, Domenico produced a rich description of Istanbul which is of great value. The author of the Relatione is Domenico Hierosolimitano (c. 1552–1622) who was born in Safed in Palestine, studied medicine, and later became a Talmudic scholar and Rabbi. Called to Istanbul in 1574 he served as a court physician to Sultan Murat III until 1588/9 and even accompanied the Sultan’s sister on pilgrimage to Mecca. Domenico left Istanbul for Italy, converted to Christianity and became a censor of Hebrew texts for the Duke of Mantua. Later, he was appointed to Milan and then Rome where he continued as a censor and taught Hebrew. It was in Rome in 1611 that he likely dictated the Relatione. Rev. Michael Austin presents an enlightening introduction to the manuscript tradition, and convincingly shows how the Domenico manuscript impacted Ottoman historiography. Austin explains there are three manuscripts (Harley, Berlin, and Paris) but one full text of the Relatione. Within fifty years, it was plagiarized and expanded by multiple authors including Alfonso Chierici, Nicolo Mussì, Lenoir, and Michel Baudier. Subsequent historians depended on the plagiarists for writing Ottoman history. Michel Baudier’s Histoire générale du Serrail, et de la Cour du Grand Seigneur, Empereur des Turcs…, which heavily copied Domenico’s manuscript, received the imprimatur of the historiographe de France and was widely circulated, heavily influencing how westerners viewed the Ottoman court. Historian Robert Mantran used Mussì’s 1671 text that plagiarized Domenico as a source for his classic work Istanbul dans la seconde moitié du XVIIe siècle. Austin translated the Italian text found in the British Library’s Harleian Ms. No. 3408 pp. 83–141. Because of minimal variations with the other two manuscripts (Berlin and Paris), Austin chose to translate and offer commentary rather than create a critical edition. Austin affirms the value of Domenico’s testimony, in contrast to von Hammer’s charge of “pure invention,” even though it is not always clear if Domenico’s account and sources are always reliable. 192 JOTSA 2:1 (2015) The Relatione is written in five chapters that contain detailed descriptions of Istanbul; the physical features and buildings, the laws and regulations, government administration, taxes, and the way of life of the “great variety of people of every Nation”(p. 1). Chapter One offers a survey of city geography and topography, the fortresses, major mosques including a description of Haghia Sophia, identifications of forty churches, and thirty-eight synagogues (pp. 7-8), and the Grand Bazaar and Bedestan (9-10). Chapter Two describes 1,500 taverns (a number Austin believes is greatly exaggerated) that sell wine “to the Christians and Jews and secretly to the Turks” (p. 11). Domenico describes commercial taxes on merchandise, as well as a tax on Jewish males that he calls haraç. Technically this should be the capitatition tax (cizye), but haraç became a common term for the general tax on non-Muslims (zimmi) (p. 12). Both Jews and Christians also paid a tax to maintain their synagogues and churches, and to allow one individual to hold the title of Rabbi or Patriarch (pp. 12-13). Domenico comments on Latins, Gypsies, Slaves, Ragusans, and a cadre of Islamic scholars and religious figures at the medreses, and the..." @default.
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