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By Tobias P. Graf

The determine of the renegade - a eu Christian or Jew who had switched over to Islam and used to be now serving the Ottoman sultan - is omnipresent in all genres produced by means of these early smooth Christian Europeans who wrote concerning the Ottoman Empire. 'The sultan's renegades' inserts those 'foreign' converts into the context of Ottoman elite lifestyles to reorient the dialogue of those contributors clear of the current concentration on Read more...

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Examines why the determine of the renegade-a eu Christian or Jew who had switched over to Islam and used to be now serving the Ottoman sultan-is omnipresent in writings at the 15th to seventeenth Read more...

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Extra resources for The sultan’s renegades : Christian-European converts to Islam and the making of the Ottoman elite, 1575-1610

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54 Rothman, Brokering Empire, 11–12. 55 Rather, it refers to characteristics of the individuals themselves, namely their knowledge about both imperial formations and their embeddedness in webs of contact on both sides of the political divide. The legal status as subjects of only one of them was clear, even when, in line with the religious polarization of the day, religious affiliation engendered expectations of political loyalty which were at odds with this status. 57 To what extent it really is unique to this particular type of political formation, however, is questionable.

39 Gelder and Krstić (eds), ‘Cross-Confessional Diplomacy’, especially the contributions by Maartje van Gelder and Emrah Safa Gürkan; Gelder, ‘Tussen Noord-Afrika en de Republiek: Nederlandse bekeerlingen tot de Islam in de zeventiende eeuw’, Tijdschrift voor Geschiedenis, 126/1 (Mar. 2013), 16–33; Gelder, ‘“Een verlochend Christen [is] een quaetsten Mahumetaen”: Nederlandse renegaten in beeldvorming en praktijk’, in Joost C. A. Schokkenbroek and Jeroen ter Brugge (eds), Kapers & piraten: Schurken of helden?

139r–143v (David Ungnad to Emperor Maximilian II, Constantinople, 30 Mar. 1575), at fo. 142v. 70 Given that such travel accounts and correspondence, especially in the case of high-ranking Christian-European converts in the Ottoman elite, often record not only the renegades’ Muslim but also their former Christian or Jewish names these sources provide the crucial bridge between Ottoman and Christian-European archives and thus remain the easiest and most accessible starting point for investigations such as the one undertaken in this book.

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