Discussió:Constantinoble

Aixó és tot?

Res més a dir sobre Constantinoble?

Podria estar bé mirar-se l'article del castellà o l'anglès per ampliar-ho.

Com la majoria de coses a la Viquipèdia, està a mig fer, és incomplet o fins i tot pot contenir errors. Però per això es pot editar lliurement i si vols pots començar a ampliar l'article tu mateix... --Oersted 15:18, 21 gen 2006 (UTC)

• Les versions italiana i grega estan força bé per predre-les com a referent.

Part 1: Canvi de població

Del Washington Post: "Multinationalism became the essence of Constantinople. A common literary device of Ottoman writers would be to compare the merits and looks of the many nationalities in the empire and its capital. In the fifteenth century national differences, based on history and geography more than race, could be acutely felt: Gennadios, first Oecumenical Patriarch under the Ottomans, called Greeks `a race than which there has been none finer on earth'. A medieval Polish proverb stated: `As long as the world is the world, the Pole will not be the German's brother.' Mustafa Ali, a prominent sixteenth-century historian, extolled as a source of strength the number of nationalities in the empire Turks, Greeks, Franks, Kurds, Serbs, Arabs and others. In the nineteenth century a minister of the Sultan, Cevdet Pasha, called the Ottoman Empire a great society `because its people spoke many languages and because it selected the best talents, customs and manners from among its various nations'. The variety of nationalities in Constantinople was proudly advertised in drawings, photographs and the composition of the Sultan's bodyguard; in the twentieth, in political processions and the deputation sent to depose a Sultan.

Realpolitik, however, was the principal reason for Constantinople's variety of nationalities. In his new capital the Conqueror needed a large and prosperous population to service the palace and the state machine. Yet there were not enough Muslim Turks for Constantinople to be a wholly Turkish city. The majority of the empire's population, at this stage, was Christian. Turks were needed throughout the empire, to people Balkan cities and the Anatolian countryside. Accordingly, so the historian Kritovoulos wrote, after 1453 the Sultan gathered people in Constantinople `from all parts of Asia and Europe, and he transferred them with all possible care and speed, people of all nations, but more especially of Christians. So profound was the passion that came into his soul for the city and its peopling, and for bringing it back to its former prosperity.' In the new capital each mahalle or quarter (the basic living unit of the city, with its own places of worship, shops, fountains and night-watchmen) kept, with the name of its inhabitants' city of origin, its special customs, language and style of architecture.

Turks were the first and largest group whom the Sultan brought to Constantinople. In the years following its capture in 1453 the city remained a ruin devastated by plague. The Sultan had to use an Ottoman technique known as surgun, or forced transfer of populations, to move Turks to his new capital. The chronicler Ashikpashazade wrote that the Sultan

sent officers to all his lands to announce that whoever wished should come and take possession in Constantinople, as freehold, of houses and orchards ant gardens ... Despite this measure, the city was not repopulated; so then the Sultan commanded that from every land families, poor and rich alike, should be brought in by force. And they sent officers with firmans to the kadis and prefects of every land ... and now the city began to become populous. Mehmed II personally went to Bursa to force artisans and merchants of this rich trading city to move to the capital. Laments still exist for the fate of the artists and craftsmen brutally transported from the comforts of the old Seljuk capital of Konya in Anatolia to the blood-stained city on the Bosphorus. At moments the Conqueror himself had qualms about his new prize, and withdrew to the former capital Edirne. Edirne had the treble attraction of tranquillity, proximity to hunting grounds and geography it was the natural mobilization centre for Ottoman campaigns in Europe. However, the Sultan's doubts did not last. Like Constantine the Great eleven hundred years earlier, when he summoned senators from Rome to Constantinople, and Peter the Great two hundred and fifty years later, in St Petersburg, the Sultan ordered `the pillars of the empire' to move to his new capital. He told them `to build grant houses in the city wherever each chose to build. He also commanded them to build baths and inns and market-places and very many and very beautiful workshops, to erect places of worship.' Mahmud Pasha, the ablest statesman of his reign, was one of the first to build his own mosque, now embedded in the warren of hans (inns) and alleys beside the Grand Bazaar.

The Conqueror also imported Greeks. Some areas of the city had never lost their Greek population. Psamatya, present-day Koca Mustafa Pasha, in the south-west of the city near the walls, had surrendered separately. It was therefore spared pillage - which explains the large number of churches there today. In the centre of the city, its second largest church, the church of the Holy Apostles, burial place of Byzantine emperors and model for St Mark's in Venice, by the Sultan's express wish remained undamaged. Mehmed II was at war with neighbouring rulers, both Christian and Muslim, in Anatolia and the Balkans for most of his reign. He conquered Trebizond, the Crimea, Serbia, Euboea, and the rival Turkish state of Karaman in Anatolia. As his empire expanded, more Greeks were taken by force to Constantinople. Greek slave peasants (freed in the next century) were settled in villages outside the city in order to ensure its food supplies.

There was no religious barrier to Greeks and Turks living together. Christians are `people of the Book': their religion has been superseded by, but is not wholly alien to, the final revelation of Islam. Abraham and Mary are revered by Muslims; `Jesus on whom salvation be poured', as one Ottoman decree described him, is one of Islam's greatest prophets. According to Islamic law, as set out in the Koran, in return for paying a poll and other taxes, Christians received the status of zimmi, or protected persons, with the right to worship in freedom and to live by their own laws.

Mehmed II went further. Owing to disputes between supporters and opponents of reconciliation with the Pope, there was no Patriarch in Constantinople in 1453; the Sultan could have left the see vacant and let it disappear, as many Orthodox bishoprics in Ottoman Anatolia already had. But the Conqueror was the most open-minded monarch of his age. His originality was to revive the Oecumenical Patriarchate which had presided over the Orthodox Church from Constantinople since the fourth century.

One of the most learned and admired Orthodox churchmen was a Constantinople-born monk, George-Gennadios Scholarius. About 50 years of age, he had been leader of the Orthodox faithful opposed to union with Rome. Enslaved during the sack of Constantinople, he was treated with honour by his Turkish captors in a village near Edirne. There, in the words of Kritovoulos, confirmed by modern scholarship, the Conqueror sought him out, and gave him freedom and gifts: `In the end he made him Patriarch and High Priest of the Christians, and gave him among many other rights and privileges the rule of the Church, and all its power and authority no less than that enjoyed previously under the emperors.' He was consecrated and enthroned on 5 January 1454 in the church of the Holy Apostles." El enllaç. E4024 (disc.) 08:11, 15 febrer 2016 (CEST)