Of those who followed in the path o

Of those who followed in the path of Nedim probably the most original was Fazil
Bey (d. 1810), grandson of the great Syrian notable of Acre and Safed, Zahir ul-
Omer. After the latter was killed by Gazi Hasan Pasa (1776), Fazil was sent to
Istanbul to be trained in the palace service of Abdulhamit I. He remained as a page
until 1783, learning the arts of scribesmanship, which would enable him to leave the
palace and enter the Kalemiye guild, serving as scribe in various parts of the empire
during the remainder of his life, and rising to the rank of the hacegdn in his
later years. His observations of the life of the common people formed the basis for
many of his poems, and his works remain a treasury of insights into the society of
time, covering the manners and customs of the peoples of the empire before the im296
Decentralization and Traditional Reform in Response to Challenge
pact of Western ways and ideas, as well as providing accounts of the late eighteenthcentury
Ottoman court life that he observed in his early years in the palace.

Ottoman historiography during the eighteenth century wavered back and forth
between the traditional chronicle-type account and the type of interpretation and
evaluation encouraged by Naima. The institution of vakanuvis largely lapsed into
the kind of "daybookkeeper" envisaged originally by its creator, with the vagaries
of eighteenth-century political life, the rapid shifts of grand vezirs, and the relatively
rapid rises and falls of vakanuvises leaving the latter without the kind of
strength and independence that might have enabled them to develop their work along
Naima's lines. This was also prevented by the tendency to limit their chronicles to
their own times, making it almost impossible for them to include their own opinions
and impressions under the gaze of their master as well as those of their political
enemies.

The difficulties of the post were very well illustrated in the career of Naima's immediate
successor as vakaniivis, Mehmet Rasit Efendi (d. 1735), himself a member
of the ulema rather than a scribe, thus perhaps adding to the difference in approach
between the two writers. Rasit was maintained in the position by Damat Ibrahim
for a decade (1714-1724), also serving as hoca and religious adviser to the grand
vezir during his campaigns to the Morea and Peterwaradin (1715-1716) and then
as a muderris in Istanbul before leaving the vakanuvislik altogether to serve as
kadi of Aleppo. Rasit continued the chronicle of Naima while serving in all these
positions, commencing his account with the events of the year 1660 and continuing
to his own time to 1722. Rasit's successor, Kiiquk Qelebi zade Ismail Asim Efendi
(d. 1759), was the last member of the ulema to hold the post, serving as muderris
as well as vakanuvis like Rasit between 1723 and 1730, producing a chronicle that
completed the former's account of the Tulip Period before leaving imperial service
because of the political turmoil following the overthrow of Ahmet III. Ra§it and
Asim were the last court chroniclers having any kind of position of independence in
or out of the court. The position fell to an even lower state during the remainder
of the century, being assigned for relatively short terms to low-ranking scribes,
who could do no more than record events without analysis, although their works
did provide information for the more substantive efforts of the great nineteenth-century
court historians.12


The long period of service of Ahmet Vasif Efendi (1739-1807) as vakanuvis
stretched from 1783 to his death in 1807. A member of the Scribal Class who also
served as reis ul-kuttap, Vasif brought together the works of his immediate predecessors
and added his own interpretation in his Mahasin al-Asar ve Hakayik al-
Ahbar (The Most Beautiful of Relics and Truths of Events), covering the years
from Abdulhamit Fs accession in 1774 until early 1805, just before the end of Selim's
reign, giving considerable analysis and evaluation of divergent sources, particularly
of course for the years before Selim's reign. Vasif was followed by three major
figures who developed the vakanuvislik into a major office, writing history rather
than mere chronicles. The first of these, Ahmet Asim Efendi (1755-1819), rose
originally as a translator, rendering the famous Arabic dictionary Burhan-i Kati'
into Turkish. He served as historian from 1807 to 1808, producing a chronicle covering
the years from 1791 to the enthronement of Mahmut II in 1808, including considerable
inside information on the momentous events that took place after Selim's
deposition and the destruction of the Nizam-i Cedit. Asim not only read and critically
compared and evaluated the written and oral sources available to him in Ottoman
Turkish but apparently knew some French as well. He was the first Ottoman
Ottoman Society, Administration, and Culture, 1566—1808 297
historian to incorporate some of the methodology and information found in the works
of the Western historians into his own narrative, thus opening a new direction in
both method and content.

Let us go briefly into the nineteenth century to complete our story of the official
chroniclers. Asim was succeeded by Mehmet Ataullah Sanizade (d. 1827), a member
of the ulema, whose work covered the years from 1808 to 1822 and applied considerable
criticism and interpretation, even to events of his own time, though with a
far more conservative approach than that of Asim. Mehmet Esat Efendi (1789-
1848) continued the chronicle for 20 years (1826-1848) after having gained lasting
fame by describing and justifying the destruction of the Janissaries in 1826. And,
finally, all the work of the previous half-century of chroniclers was compiled and
analyzed in the monumental history of Ahmet Cevdet Pa§a (1822-1894), which
covered the years from 1774 to 1825 and brought the critical style of Naima to its
logical culmination.

While poetry and prose literature reached new heights in certain areas, the traditional
Islamic sciences suffered along with the institutions that produced them,
leaving a few derivative works that are of little interest to us here. Thus we leave
the Ottoman Empire in a halfway stage, still seriously threatened from within and
without but moving toward the development of a new system of reform that was to
revive and reinvigorate it during the next century, beginning with the reign of
Mahmut II. It is to this reform period and to the Turkish Republic that we will
turn in the second and concluding volume of this work, Reform, Revolution, and
Republic: The Rise of Modern Turkey, 1808-1975.

Hasil (Bahasa Indonesia) 1:

Mereka yang mengikuti di jalur Nedim mungkin yang paling asli adalah FazilBey (d. 1810), cucu yang terkenal Suriah besar Acre dan Safed, Zahir ul-Omer. Setelah yang terakhir dibunuh oleh Gazi Hasan Pasa (1776), Fazil dikirim keIstanbul untuk dilatih dalam pelayanan istana Abdulhamit saya. Ia tetap sebagai halamansampai tahun 1783, belajar seni dari scribesmanship, yang akan memungkinkan dia untuk meninggalkanIstana dan masukkan persekutuan Kalemiye, melayani sebagai penulis di berbagai bagian dari Kekaisaranselama sisa hidupnya, dan naik ke peringkat hacegdn dalamtahun-tahun berikutnya. Pengamatannya tentang kehidupan orang biasa membentuk dasar untukbanyak dari puisi, dan karya-karyanya tetap perbendaharaan wawasan ke dalam masyarakatwaktu, yang meliputi cara dan adat bangsa-bangsa dari Kekaisaran sebelum im296Desentralisasi dan tradisional reformasi dalam menanggapi tantanganPakta cara Barat dan ide-ide, serta menyediakan account eighteenthcentury akhirLapangan Utsmaniyah kehidupan yang telah dia amati di tahun-tahun awal di istana.Historiografi Utsmaniyah selama abad kedelapan belas goyah bolak-balikAntar rekening chronicle-jenis tradisional dan jenis interpretasi danEvaluasi didorong oleh Naima. Lembaga vakanuvis sebagian besar disakitijenis "daybookkeeper" dibayangkan awalnya oleh pembuatnya, dengan tingkahkehidupan politik abad kedelapan belas, perubahan cepat grand vezirs, dan relatifcepat naik dan kadangkala turun dari vakanuvises meninggalkan yang kedua tanpa jenis darikekuatan dan kemandirian yang mungkin telah memungkinkan mereka untuk mengembangkan karya mereka sepanjangNaima di baris. Ini juga telah dihalang oleh kecenderungan untuk membatasi kronik untukkali mereka sendiri, sehingga hampir mustahil bagi mereka untuk memiliki pendapat mereka sendiridan tayangan di bawah tatapan tuan mereka serta orang-orang mereka politikmusuh.Kesulitan posting yang sangat baik digambarkan dalam karier Naima's segerapenerus sebagai vakaniivis, Mehmet Rasit Efendi (d. 1735), dirinya anggotaPara ulama daripada seorang jurutulis, sehingga mungkin menambah dengan perbedaan dalam pendekatanantara kedua penulis. Rasit dipelihara dalam posisi oleh Damat Ibrahimselama satu dekade (1714-1724 m), juga melayani sebagai hoca dan penasihat keagamaan grandVezir selama kampanyenya Morea dan Peterwaradin (1715-1716) dan kemudiansebagai muderris di Istanbul sebelum meninggalkan vakanuvislik sama sekali untuk melayani sebagaiKadi Aleppo. Rasit terus chronicle Naima sekaligus dalam semua iniposisi, bermula account-nya dengan peristiwa tahun 1660 dan teruske waktu sendiri untuk 1722. Rasit's penerus, Kiiquk Qelebi zade Ismail Asim Efendi(wafat tahun 1759), adalah anggota terakhir para ulama menduduki jabatan, melayani sebagai muderrisserta vakanuvis seperti Rasit antara 1723 dan 1730, memproduksi sebuah kronik yangselesai yang mantan dari rekening periode Tulip sebelum meninggalkan Kekaisaran Layanankarena kekacauan politik diikuti penggulingan Ahmet III. RA§it danAshim adalah masa pengadilan terakhir yang memiliki jenis posisi kemerdekaan dalamatau keluar dari pengadilan. Posisi jatuh ke keadaan yang lebih rendah selama sisaabad, yang diberikan untuk istilah relatif singkat kepada ahli-ahli Taurat berpangkat rendah,Siapa yang bisa melakukan tidak lebih dari rekaman peristiwa tanpa analisis, meskipun karya merekamenyediakan informasi untuk upaya lebih substantif besar abad ke-19Lapangan historians.12Periode panjang pelayanan Vasif Ahmet Efendi (1739-1807) sebagai vakanuvismembentang dari 1783 hingga kematiannya pada tahun 1807. Anggota penulisan kelas yang jugamenjabat sebagai reis ul-kuttap, Vasif membawa bersama-sama karya pendahulunya segeradan menambahkan interpretasi sendiri dalam nya Mahasin al-Asar ve Hakayik al -Ahbar (paling indah relik dan kebenaran of Events), meliputi tahundari Abdulhamit Fs aksesi pada 1774 sampai awal tahun 1805, tepat sebelum akhir Selim yangpemerintahan, memberikan cukup analisis dan evaluasi dari sumber yang berbeda, terutamaTentu saja selama bertahun-tahun sebelum Selim yang pemerintahan. Vasif diikuti oleh tiga besarangka-angka yang mengembangkan vakanuvislik ke kantor utama, menulis sejarah agakdaripada Tawarikh belaka. Yang pertama, Ahmet Asim Efendi (1755-1819), naikawalnya sebagai penerjemah, rendering Arab Kamus terkenal Kati Burhan-i'ke dalam bahasa Turki. Ia menjabat sebagai sejarawan dari 1807 untuk 1808, memproduksi penutup chronicletahun 1791-penobatan Mahmut II tahun 1808, termasuk cukupdalam informasi tentang peristiwa-peristiwa yang terjadi setelah Selim yangendapan dan penghancuran Nizam-i Cedit. Ashim tidak hanya membaca dan kritisdibandingkan dan dievaluasi sumber-sumber tertulis dan lisan tersedia kepadanya di OttomanTurki tetapi tampaknya tahu beberapa bahasa Perancis juga. Dia adalah Ottoman pertamaMasyarakat Utsmaniyah, administrasi, dan budaya, 1566-1808 297sejarawan untuk memasukkan beberapa metodologi dan informasi yang ditemukan dalam karya-karyasejarawan Barat ke ceritanya sendiri, dengan demikian membuka arah yang baru dikedua metode dan konten.Mari kita pergi sebentar ke abad kesembilan belas untuk menyelesaikan cerita kami resmimasa. Ashim digantikan oleh Mehmet Ataullah Sanizade (wafat tahun 1827), anggotadari para ulama, yang karyanya dibahas tahun 1808-cukup 1822 dan terapankritik dan penafsiran, bahkan untuk acara sendiri waktu, meskipun denganpendekatan yang lebih konservatif daripada Asim. Mehmet Esat Efendi (1789-1848) terus chronicle selama 20 tahun (1826-1848) setelah memiliki memperoleh tahanketenaran dengan menggambarkan dan membenarkan pemusnahan Yeniceri pada tahun 1826. Dan,Akhirnya, Semua pekerjaan sebelumnya setengah abad masa disusun dandianalisis dalam sejarah monumental Ahmet Cevdet Pa§a (1822-1894), yangdibahas tahun 1774-1825 dan membawa gaya kritis Naima untuk nyalogical culmination.While poetry and prose literature reached new heights in certain areas, the traditionalIslamic sciences suffered along with the institutions that produced them,leaving a few derivative works that are of little interest to us here. Thus we leavethe Ottoman Empire in a halfway stage, still seriously threatened from within andwithout but moving toward the development of a new system of reform that was torevive and reinvigorate it during the next century, beginning with the reign ofMahmut II. It is to this reform period and to the Turkish Republic that we willturn in the second and concluding volume of this work, Reform, Revolution, andRepublic: The Rise of Modern Turkey, 1808-1975.