"In the spring of 1913 he [the author] visited Konia, the ancient Iconium. There he became interested in the interplay of Christianity and Islam within the Turkish empire ... The result of his researches is this work, the first comprehensive study of Turkish folk-lore and its relations with Christianity."--Editor's note.

CHRISTIANITY AND ISLAM UNDER THE SULTANS by THE LATE F. W. HASLUCK. Originally published in 1929. VOLUME II: THE SACRED FOWLS OF SAINT JAMES. Contents include: PART III MISCELLANEA XXV. PLATO IN THE FOLK-LORE OF THE KONIA PLAIN 363-9 XXVI. CHRISTIANITY* AND ISLAM UNDER THE SULTANS OF KONIA 370-8 XXVII. THE INSCRIPTIONS OF S. CHARITON'S 379-83 XXVIII. THE BLESSING OF THE WATERS. . 384-90 XXIX. ' THE FORTY' 391-402 XXX. HAIDAR, KHOJA AHMED, KARAJA AHMED 403-5 XXXI. THE ' TOMB OF S. POLYCARP ' . . 406-28 Introductory. ........ 406 1. The Traditional Tomb and its History. . . . 406 2. The Value of Tradition at Smyrna .... 414 3. The Anti-dervish Movement of 1656-76 . . . 419 4. The Ruins on the Castle-hill ..... 423 XXXII. SARI SALTIK 429-39 1. At Kaliakra ........ 429 2. At Eski Baba . . . . . . . 431 3. At Baba Dagh ........ 432 4. At Kruya ......... 434 5. Bektashi Propaganda ....... 437 XXXIII. S. JOHN ' THE RUSSIAN ' . . . 440-1 XXXIV. RENEGADE SAINTS 442-51 XXXV. NEO-MARTYRS OF THE ORTHODOX CHURCH 452-9 XXXVI. STAG AND SAINT 460-5 XXXVII. THE SAINTS OF ARMUDLU . . 466-8 vi Conte > ls XXXVIII. THE CRYPTO-CHRIJTIANS OF TREBI ZOND 469-74 XXXIX. LISTS OF HETERODOX TRIBES . . 475-82 1. Yuruk Tribes 475 8 i. According to Tsakyroglous ..... 475 ii. According to Langlois ..... 478 2. Turkoman Tribes ...... 478-82 i. According to P. Russell ..... 478 ii. According to Burckhardt ..... 480 iii. Afshars according to Grothe . . . .482 iv. Cilician Kurds according to Langlois ., . 482 XL. HAJI BEKTASH AND THE JANISSARIES . 483-93 Introductory. . . . . . . . - 483 1. The Date of the Institution of the Janissaries . . 484 2. The Personality of Haji Bektash ..... 488 3. The Connexion of Haji Bektash with the Janissaries . 489 XLI. GEORGE OF HUNGARY, CHAPTER XV . 494-9 Introductory ........ 494 Translation ......... 495 XLII. GEOGRAPHICAL DISTRIBUTION OF THE BEK TASHI 500-51 Introductory. ........ 500 1. Asia Minor 502-13 A. Vilayet of Angora ...... 502 B. Vilayet of Konia ...... 506 C. Vilayet of Smyrna ( Aidin) ..... 507 D. Vilayet of Brusa ( Khudavendkiar) . . . 508 E. Vilayet of Kastamuni . . . . . 511 F. Vilayet of Sivas . . . . . . 5 1 1 2. Mesopotamia . . . . . . . .514 3-Egypt 5H 4. Constantinople ....... 516-18 A. European side . . . . . . .516 B. Asiatic side 517 Ct ntents vii 5. Turkey in Europe 518-22 A. Gallipoli Peninsula . . . . . .518 B. District of Adrianople . . . . .518 6. Bulgaria ........ 522-3 7. Rumania ......... 523 8. Serbia ........ 523-5 9. Greece ........ 5 2 5 36 A. Macedonia ....... 525 B. Thessaly . . . . . . . 531 C. Crete ........ 534 D. Epirus . . . . . . . .536 10. Albania ........ 536-51 i. Argyrokastro ....... 541 ii. Tepelen ........ 542 iii. Klissura ........ 543 iv. Premet ........ 544 v. Liaskovik ....... 545 vi. Kolonia ........ 545 vii. Koritza ........ 545 viii. Kesaraka. . . . . . .547 ix. Frasheri ........ 547 x. Tomor ........ 548 xi. Berat ........ 549 xii. Elbassan ........ 549 xiii. Kruya ........ 549 xiv. Martanesh . . . . . . - 551 xv. Dibra . . . . . . . - 551 11. Austro-Hungary . . . . . . . 551 A. Bosnia . . . . . . . 551 B. Buda-Pest . . . . . . . 551 XLIII. BEKTASHI PAGES 552-63 Introductory. . . . . . . . 552 1. Translation ........ 554 2. Glossary of Albanian Religious Terms .... 562 viii Cont nts XLIV. AMBIGUOUS SANCTUARIES AND BEK TASHI PROPAGANDA 564-96 Introductory. . . . . . . . .564 1. Bektashism and Orthodox Islam .... DEGREES' 65-7 2. Bektashism and Christianity in Asia Minor . . 568-76 i. Haji Bektash Tekke ..... 571 ii. Haidar-es-Sultan Tekke ..... 572 iii. Tekke of Sidi Battal ..... 573 iv. Shamaspur Tekke ...... 573 v. Tekke of Nusr-ed-din ( Kirklar Tekke), Zile . 574 vi. S. Nerses, Rumkale

A fascinating and readable account of a deeply complex issue. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.

"In the spring of 1913 he [the author] visited Konia, the ancient Iconium. There he became interested in the interplay of Christianity and Islam within the Turkish empire ... The result of his researches is this work, the first comprehensive study of Turkish folk-lore and its relations with Christianity."--Editor's note.

The figure of the renegade - a European Christian or Jew who had converted to Islam and was now serving the Ottoman sultan - is omnipresent in all genres produced by those early modern Christian Europeans who wrote about the Ottoman Empire. As few contemporaries failed to remark, converts were disproportionately represented among those who governed, administered, and fought for the sultan. Unsurprisingly, therefore, renegades have attracted considerable attention from historians of Europe as well as students of European literature. Until very recently, however, Ottomanists have been surprisingly silent on the presence of Christian-European converts in the Ottoman military-administrative elite. The Sultan's Renegades inserts these 'foreign' converts into the context of Ottoman elite life to reorient the discussion of these individuals away from the present focus on their exceptionality, towards a qualified appreciation of their place in the Ottoman imperial enterprise and the Empire's relations with its neighbours in Christian Europe. Drawing heavily on Central European sources, this study highlights the deep political, religious, and cultural entanglements between the Ottoman Empire and Christian Europe beyond the Mediterranean Basin as the 'shared world' par excellence. The existence of such trans-imperial subjects is not only symptomatic of the Empire's ability to attract and integrate people of a great diversity of backgrounds, it also illustrates the extent to which the Ottomans participated in processes of religious polarization usually considered typical of Christian Europe in this period. Nevertheless, Christian Europeans remained ambivalent about those they dismissed as apostates and traitors, frequently relying on them for support in the pursuit of familial and political interests.