Lebedev, ‘Russian Orthodox Church in the mid-seventeenth century as seen by archdeacon Paul of Aleppo’, Zurnal Moskovskoj Patriarhii Moskva 3 (1985): 65–76. 7 and 8.ġ1. Juliette Rassi, ‘Rihle Makariyus bin el-Za’im ilâ Rusiya, Kemahte Muhimme fi Târîh ‘Ilâkât beyne Rusiya ve el-Urthuduks el-Şark’, in Rusiya ve el-Urthuduks el-Şark (Balamand: University of Balamand, 1998), 63–97. It was reprinted in Marshall Poe, Early Exploration of Russia (London: Routledge Curzon, 2003), vols. Belfour, The Travels of Macarius, Patriarch of Antioch: Written by His Attendant Archdeacon, Paul of Aleppo, in Arabic, 5 vols (London: Oriental translation fund of Great Britain and Ireland, 1829–1836). Among these, the English translation does not serve our purposes as it relies on the incomplete London manuscript. See also Halperin, ‘Eye of the Beholder’, 411–12, n. For the edition of the Paris Manuscript see Kustantin el-Başa, Nühbet Safra el-Batrirk Makariyus el-Halebi bi-Kalem Veledihi eş-Şammas Bulus (Lebanon: Harisa, 1912).ġ0. For a list of translations, see Radu, ‘Voyage’, 16–18. Radu, ‘Voyage’, 33.ĩ. Radu cites nine manuscripts in Paris, London, Leningrad, Moscow, Aleppo and Aintour ‘Voyage’, 13–16. This would have given us hints about Paul's view of the Ottoman state vis-à-vis the Mamluks. Michel Abras, ‘Vies des Saints d’Antioche de Makâriyûs ibn al-Za‘îm Patriarche d’Antioche (1647–1672), Parole de l’Orient 21 (1996): 286–303.Ĩ. Interestingly, however, he does not mention the Ottoman conquest of Damascus where the Patriarchate of Antioch was located. Makarios had written the histories of some Saints of Antioch and had in mind to prepare an Antiochian encyclopaedia. For a list of Makarios’ works, see Juliette Rassi-Rihani, ‘Sources Arabes du ‘Livre de l’Abeille’ (Kitâb al-Nahlah) de Makâriyûs ibn al-Za‘îm,’ Parole de l’Orient 21 (1996): 220–23, and Joseph Nasrallah, Histoire du mouvement littéraire dans i’église melchite du ve au xxe siècle, vol. 4 (1997): 409–23 (412).ħ. Scholarship on Makarios of Antioch constitutes a literature of its own. Halperin, ‘In the Eye of the Beholder: Two Views of Seventeenth-Century Muscovy’, Russian History/Histoire Russe 24, no. Depending on an unpublished document by Patriarch Makarios, Zayat and Edelby provide a list of the episcopal sees of the Patriarchate of Antioch in 1658 see Habib Zayat and Néophyte Edelby, ‘Les sièges épiscopaux du Patriarcat Melkite d’Antioche en 1658 d’après un document inédit du Patriarche Macaire III Ibn Za‘im’, Proche-Orient Chrétien 3 (1953): 341–50.Ħ. Charles J. Further page references will be given parenthetically in the text.ĥ. Radu, ‘Voyage’, 57–68. 1 (1999): 87–95.Ĥ. Basile Radu, ‘Voyage du Patriarche Macaire d’Antioche: texte arabe et traduction française’ Patrologia Orientalis 22 (1930): 20. For a thought-provoking essay on the motives behind travel writing among Ottoman Turkish travellers, see Nicholas Vatin, ‘Pourquoi un Turc ottoman racontait-il son voyage? Note sur les relations de voyage chez les Ottomans des Vâkı’ât-ı Sultân Cem au Seyâhatnâme d’Evliyâ Çelebi’, Études Turques et Ottomanes, Document de Travail no 4 de l’URA 1425 du CNRS (1995), 3–15.ģ. Abdul-Karim Rafeq, ‘Relations between the Syrian ‘Ulamâ and the Ottoman State in the Eighteenth-Century,’ Oriente Moderno 79, no. The author is particularly grateful to the editors for putting the emphasis in this volume on the little-represented travellers who passed through the Ottoman Empire.Ģ. Among recent studies on travel in the Ottoman Empire, Evliya Çelebi has constituted almost the single exception to that rule. See these travellers in Stephane Yerasimos, Les voyageurs dans l’empire ottoman (XIV e–XVI e siècles) (Ankara: Imprimerie de la Société Turque d’Histoire, 1991). 1. A cursory glance at a survey on the travellers in fourteenth- to sixteenth-century Ottoman lands also points to this phenomenon.
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