Serving up charity: The Ottoman public kitchen

Journal of Interdisciplinary History

Volumn 35, Issue 3, 2005, Pages 481-500

  Singer, Amy ^a  

^a TEL AVIV UNIVERSITY   (Israel)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 33751192887     PISSN: 00221953     EISSN: None     Source Type: Journal    
DOI: 10.1162/0022195052564252     Document Type: Article

References (53)

1. For general discussions of imarcts, see Clément Huart, '"Imaret," Encyclopaedia of Islam (Leiden, 1927), II, 475;
2. M. Baha. Tanman, "Imaretler," Dünden Bugüne İstanbul Ansiklopedisi (Istanbul, 1993-1995), IV, 164-166;
3. Singer, "Imarets," in The Turks, III. The Ottomans (Ankara, 2002), 657-664.
4. All Qur'an references are quotations or paraphrases from Arthur J. Arberry (trans.), The Koran Interpreted (London, 1955).
5. 2), VIII. 708-710;
6. 2, XI, 406-422.
7. 2. VIII, 567-568.
8. This story is found in the eleventh-century mirrors-for-prinres text of Nizam al-Mulk, The Book of Government (London, 1960), 143-144.
9. Singer, Constructing Ottoman Beneficence: An Imperial Soup Kitchen in Jerusalem (Albany, 2002), 152-157.
10. 2, VI, 810-812;
11. Annemarie Schimmel, The Triumphal Sun: A Study in the Works of Jalalüddin Rumi (London, 1980), 138-152;
12. Ayla Algar, "Food in the Life of the Tekke," in Raymond Lifchez (ed.), Dervish Lodge: Architecture, Art, and Sufism in Ottoman Turkey (Berkeley, 1992), 302.
13. Although the schools of Islamic law differ on the details of what is possible and permissible in founding and running these endowments, the brief sketch herein is based on the Hanafi, which predominated in the Ottoman Empire. See also John Robert Barnes, An Introduction to Religious Foundations in the Ottoman Empire (Leiden, 1987);
14. 2, XI, 59-99.
15. 2, VIII, 7.10.
16. The discussion of the Jerusalem imaret in this section is based on the waqfiyya of the imaret, as well as reports on it submitted to the Topkapi Palace. See Singer, Constructing Ottoman Beneficence, 39-70, for further details and references.
17. 2. On the circumcision feast, see Semih Tezcan, Bir Ziyafet Defteri (Istanbul. 1998), 43, 58.
18. A. Süheyl Ünver, Faith Aşhânesi Tevzî âmesi (Ankara, 1053), 3-6.
19. On the Süleyrnaniye imaret, see Kerrial Edib Kürkçü oǧlu, Süleymaniye Vakfiyesi (Ankara., 1962).
20. Kerrial Edib Kürkçüoǧlu, Süleymaniye Vakfiyesi Ibid., 42-43.
21. Kerrial Edib Kürkçüoǧlu, Süleymaniye Vakfiyesi Ibid., 31, 76-77.
22. Ratip Krzancigil, Edirne İmaretleri (Istanbul, 1991), 96-100.
23. On other imarets, see İ. H. Uzunçarlşili, "Karamanoǧullan Devri Vesikalarinda İbrahim Bey'in Karaman İmareti Vakfiyesi," Belleten, I (1937), 99, 101 (Larcndc);
24. Muhammed A. Simsar. The Waqfiyah of 'Ahmed Pāšā (Philadelphia, 1940), 100 (Dil-Hersek);
25. Yusuf Küçükdaǧ, Karapinar Sultan Selim Külliyesi (Konya, 1997) (Karapinar);
26. Yvette Sauvan, "Une Liste de Fondations Pieuses (Waqfiyya) au Temps de Selim II," Bulletin d'études orientales, XXVIII (1975), 243 (Aleppo).
27. Ibrahim Hakki Konyali, Âbideleri ve Kitabeleri ile Konya Tarihi (Konya, 1964), 972-973, 977.
28. One of the initial phases of the present project includes an attempt to map the imarets based on the writings of Evliya Çelebi. the seventeenth-century traveler. For the first part of that work, see Singer, "Evliya on 'imarets," in Ami Ayalon and David J. Wasserstein (eds.), Mamluks and Ottomans: Studies in Honor of Michael Winter (London, forthcoming).
29. On sixteenth-century canons, see Gülru Necipoǧlu, "A Kânûn for the State, a Canon for the Arts: Conceptualizing the Classical Synthesis of Ottoman Arts and Architecture," in Gilles Veinstein (ed.), Soliman le Magnifique et Son Temps (Paris, 1992), 195-216.
30. On Islamic and Ottoman architecture, see Robert Hillenbrand, Islamic Architecture: Form, Function, and Meaning (New York, 1994);
31. Godfrey Goodwin, A History of Ottoman Architecture (Baltimore, 1971);
32. Tanman, "Sinan Mimârîsi İmâretler," Mimarbaşi Koca Sinan Yaşadiǧī Çaǧ ī ve Eserleri, I (1988), 333-353 (Istanbul).
33. Doris Behrens-Abouseif, "Qāytbāy's Foundation in Medina, the Madrasah, the Ribāt and the Dashishah," Mamluk Studies Review, II (1998). 66;
34. Nasir-i Khusraw (ed. and tran. Charles Schefer), Sefer Nameh (Paris, 1881), 57-58.
35. Mujîr al-Dîn al-Hanbalî, Al-Uns al-Jalîl Bi-Ta'rîkh al-Quds Wa'l-Khalîl (Amman, 1973), I, 58-59;
36. Mujîr al-Dîn al-Hanbalî, Al-Uns al-Jalîl Bi-Ta'rîkh al-Quds Wa'l-Khalîl, II, 443.
37. Evliya, Seyahatnamesi (Istanbul, 1935), IX, 510.
38. Ömer Lutfi Barkan, "Osmanli, İmparatorluǧunhda İmâret Sitelerinin Kuruluş ve İşleyiş Tarzma âit Araştirmalar," İstanbul Üniversitesi İktisat Fakültesi Mecmuasi, XXIII (1962/63), 242. 243;
39. Ca'fer Efendi, Risāle-i Mi'm̄riyye, in Howard Crane (ed.), An Early-Seventeenth-Century Ottoman Treatise on Architecture (Leiden, 1987), 107/86v.
40. The same treatise lists kitchens (matbah) separately, confirming that an irnaret denoted something more than just a cooking facility, perhaps a building of a certain minimal size or capacity, or one with the regular distribution of meals on the premises. See Huart, "Imaret," II, 475;
41. Crane. "The Ottoman Sultan's Mosques: Icons of Imperial Legitimacy," in Irene A. Bierman, Rifa'at Abou-el-Haj, and Donald Preziosi (eds.), The Ottoman City and Its Parts: Urban Structure and Social Order (New Rochelle, 1991), 174;
42. Tanman, "İmaretler," IV, 166.
43. The calculations in Haim Gerber, "The Waqf Institution in Early Ottoman Edirne," Asian and African Studies, XVII (1983), 43-44. imply that only men ate in these imarets. However, the examples of the Hasseki Sultan, the Süleymaniye, and the Jerusalem imarets do not confirm this assumption.
44. Evliya (ed. Orhan Saik Gokyay). Evliyn Çelebi Seyahatnamesi I, Kitap: Istanbul (Istanbul, 1996; orig. pub. seventeenth century). 132(a).
45. Konstantin Mihailovic (trans. Benjamin Stolz, commentary by Srat Soucek), Memoirs of a Janissary (Ann Arbor, 1975), 31;
46. Necipoglu, Architecture, Ceremonial, and Power: The Topkapi Palace in the Fifteenth and Sixteenth Centuries (Cambridge, Mass., 1991), 55.
47. See examples in Robert Dankoff (trans.), Evliya Çelebi in Bitlis (Leiden. 1990), 147;
48. Ca'fer Efendi, Risāle-i Mi'māriyye, 42;
49. Cahit Uçuk. Bir İmparatorluk Çökerken (Istanbul, 1995), 51;
50. and the discussion in Tülay Artan, "Aspects of the Ottoman Elite's Food Consumption: Looking for 'Staples,' 'Luxuries,' and 'Delicacies,' in a. Changing Century," in Donald Quataert (ed.), Consumption Studies and the History of the Ottoman Empire, 1550-1922. An Introduction (Albany, 2000), 143.
51. 2, VIII, 964-905.
52. Sec Franz Rosenthal, "The Stranger in Medieval Islam," Arabica, XLIV (1997), 35-75, on the status of the traveler, not only as a stranger but also as someone deserving of charitable support.
53. Andreas Tietze (ed. and trans.), Musstsfā 'Alī's Counsels for Sultans (Vienna, 1979), II, 27, 144.