Goal: The paper will present the library collection of the Babusaade Ahmed Agha based on one of the three existing waqfiyas of this benefactor, preserved in the Topkapi Palace Museum in Istanbul (TS.MA.d. 6927). The waqfiya describes the establishment of a madrasa and its accompanying library in Mostar in the mid-17th century. The work will also offer a comparison of this collection with the Gazi Husrev-beg Library collection in Sarajevo, as the majority of the preserved titles from the mentioned collection can be found in this central heritage institution. Approach/Methodology: Using the identification method, we determined the exact titles and authors of the endowed books and manuscripts, for which numerous lexicographical dictionaries and manuscript catalogs were consulted. The classification of works by subject areas was based on the Flügel and Ahlwardt models. Regarding the presence of works from the original collection established by the Babusaade Ahmed Agha, the main research base was the Gazi Husrev-beg Library collection in Sarajevo, which provided direct access to works from the mentioned collection, as well as published catalogs of manuscripts in Oriental languages from this institution. Results: The paper highlights data related to the titles and authors of works from the library collection that was part of this educational institution. Based on this information, insight was provided into the thematic and content diversity of the mentioned library. Particularly interesting is the fact that this waqfiya contains the oldest mention of a librarian (1653) in Mostar, along with his duties and responsibilities regarding the preservation of the manuscript collection. In addition to this, the paper discusses the current state of the collection, aiming to determine the extent of preservation of the manuscript holdings from this 17th-century Mostar library. Originality/Value: In scientific and expert circles, it was known that there was a waqf established by the Babusaade Ahmed Agha, but it was not widely known what he left behind as a legacy for his fellow citizens in Mostar. This paper specifically discusses his legacy in Mostar based on primary sources, as well as the provisions he established to specify how this waqf would function. The waqf of Ahmed Agha was very important for the cultural life of Mostar in the second half of the 17th century.
The highest representative of the judicial authority and one of the most im- portant levers in the administrative apparatus of the Ottoman Empire in one province (eyalet) was the molla. He was granted extensive powers and the ability to control other officials of the Ottoman authority. Considering the role and importance of those high-ranking Ottoman officials, the paper aims to present the individuals who were appointed to the Eyalet of Bosna as well as the dynamics of changes in these positions in the second half of the 17th century. In cases where it was possible, insight was given into their education and experience, as well as some interesting facts from their lives. In order to achieve this, the contents of various individual and collective documents were analyzed. The presented data contribute to a better understanding of Ottoman judicial practice and the specific activities of judges in Bosnia in the 17th century.
This paper emphasizes the significance of waqfs in the development of Mostar. Thanks to that institution, Mostar has become one of the largest cultural and economic centers in Eyalet of Bosnia. Special attention was given to the waqf of Babussaade Agha, Ahmed Agha. His waqfiye, which is an integral part of this work, contains information about new buildings, money and other things endowed by the aforementioned Ahmed Agha. It also includes changes to some of his previous waqfiya’s stipulations. His endowments in Istanbul and Mostar are mentioned in the waqfiye. Because little is known about his waqf in Mostar, this work aims to draw attention to the waqfiya’s text. The content of Ahmed Aga’s waqfiye demonstrates the importance of his waqf for cultural life in Mostar and his role in enlightening local imams and students.
Ustikolina market has been mentioned since 1394 for the business of the local population, which was especially engaged in the wax trade. In addition, Dubrovnik merchants were active in Ustikolina very early on. According to some of the leading historians of the medieval period, Ustikolina could not withstand the competition of the nearby, more advanced markets, Goražde and Foča. However, from the content of sources, it is evident that the Ottoman authorities have been recorded revenues from the market tax on the Ustikolina market since the first census of 1468/1469. That means that there were trade activities before that period. In order to improve trade, in the middle of the 16th century, the local judge sent to Porte a written petition to change the weekly market in Ustikolina. It was requested that the market be held on Fridays instead of Saturdays. Local authorities wanted to rationalize and facilitate the activities of the population of Ustikolina and its surroundings and make them able to do the most important weekly tasks on the same day and attend the obligatory Friday prayer. The paper pays special attention to the analysis of the document that Porte sent to the local judge in this regard. The content of the mentioned document reveals the way in which the Ottoman state solved certain problems that were important for the local community, and the holding of the weekly market was one of those. Also, from the document, it can be established that Ustikolina had a local Muslim community, a mosque where the central weekly prayer was performed, a market, and an established market day, which were the basic preconditions for declaring a place for an urban settlement. The paper mentions similar practices from the local area, but also from the main capital of Istanbul, which is one of the indicators to what extent it was centralized the Ottoman state in the 16th century. Based on the above, can be seen the efficiency of the governing apparatus whose administrative arrangement in the way of functioning of large and small places was not left to chance. In the concrete example, it can be seen that the issue of establishing and changing the weekly market was resolved officially, which was defined by the state protocol.
Trg Ustikolina se spominje jos od 1394. godine u kontekstu trgovine voskom, kojom se narocito bavilo lokalno stanovnistvo. Osim toga, u Ustikolini su veoma rano bili aktivni i dubrovacki trgovci. Prema misljenju nekih od vodecih regionalnih medievista, Ustikolina nije mogla izdržati konkurenciju obližnjih, naprednijih trgova, Goražda i Foce, te se zbog toga ovaj trg nije mogao održati dugo. Međutim, iz sadržaja osmanskih izvora vidljivo je da su osmanske vlasti vec od prvog popisa 1468/1469. evidentirale prihode od tržne takse na pazaru Ustikolina, sto pokazuje da se, ipak, aktivno trgovalo. Kako bi se unaprijedila trgovina, sredinom 16. stoljeca focanski kadija poslao je Porti pismenu predstavku za promjenu održavanja sedmicnog pazara u Ustikolini. Traženo je da se pazar održava petkom umjesto subotom. Ovaj korak je poduzet radi racionaliziranja vremena i olaksavanja aktivnosti stanovnistva Ustikoline i njene okolice. Konkretan cilj je bio da se u istom danu mogu obaviti najvažniji sedmicni poslovi i prisustvovati obaveznoj sedmicnoj molitvi (džuma). U radu je posebna pažnja posvecena analizi dokumenta kojeg je Porta uputila focanskom kadiji u vezi s tim. Sadržaj spomenutog dokumenta otkriva nacin na koji je Osmanska država rjesavala određene probleme važne za lokalnu zajednicu, a održavanje sedmicnog pazara bio je jedan od takvih. Također, iz dokumenta se može utvrditi kako je Ustikolina imala džemat muslimana, džamiju u kojoj se obavljala centralna sedmicna molitva (džuma), pazar i ustanovljen pazarni dan, sto su bili osnovni preduvjeti da se neko mjesto proglasi kasabom. U radu su spomenute slicne prakse iz ovdasnjih krajeva, ali i glavne prijestolnice Istanbula, sto je jedan od pokazatelja centraliziranosti Osmanske države u 16. stoljecu. Na osnovu izloženog, primjetna je efikasnost upravnog aparata i to da administrativno uredovanje u nacinu funkcioniranja velikih i malih mjesta nije bilo prepusteno slucaju. U konkretnom primjeru, primjetno je da je pitanje uspostave i promjene sedmicnog pazara rjesavano službenim putem, definiranim državnim protokolom. --------------------------------------- Market Ustikolina and weekly market day in the 16th century Ustikolina market has been mentioned since 1394 for the business of the local population, which was especially engaged in the wax trade. In addition, Dubrovnik merchants were active in Ustikolina very early on. According to some of the leading historians of the medieval period, Ustikolina could not withstand the competition of the nearby, more advanced markets, Goražde and Foca. However, from the content of sources, it is evident that the Ottoman authorities have been recorded revenues from the market tax on the Ustikolina market since the first census of 1468/1469. That means that there were trade activities before that period. In order to improve trade, in the middle of the 16th century, the local judge sent to Porte a written petition to change the weekly market in Ustikolina. It was requested that the market be held on Fridays instead of Saturdays. Local authorities wanted to rationalize and facilitate the activities of the population of Ustikolina and its surroundings and make them able to do the most important weekly tasks on the same day and attend the obligatory Friday prayer. The paper pays special attention to the analysis of the document that Porte sent to the local judge in this regard. The content of the mentioned document reveals the way in which the Ottoman state solved certain problems that were important for the local community, and the holding of the weekly market was one of those. Also, from the document, it can be established that Ustikolina had a local Muslim community, a mosque where the central weekly prayer was performed, a market, and an established market day, which were the basic preconditions for declaring a place for an urban settlement. The paper mentions similar practices from the local area, but also from the main capital of Istanbul, which is one of the indicators to what extent it was centralized the Ottoman state in the 16th century. Based on the above, can be seen the efficiency of the governing apparatus whose administrative arrangement in the way of functioning of large and small places was not left to chance. In the concrete example, it can be seen that the issue of establishing and changing the weekly market was resolved officially, which was defined by the state protocol.
Ovaj rad ima za cilj da kroz razlicite događaje u kojima je glavni, ili jedan od glavnih sudionika Živan Pripcinovic, ukaže na znacaj i ulogu pojedinih trgovaca u drustvenim odnosima između Dubrovnika i bosanskog zaleđa. Premda je sire podrucje vec pocetkom druge polovine XV stoljeca bilo izuzetno nestabilno, postojale su osobe poput Živana Pripcinovica koje su uspijevale povezivati ljude i njihove interese s obje strane. Svojim radom uspio je sebi osigurati utjecaj kako kod Dubrovcana tako i kod bosanskih, a kasnije i osmanskih vlasti. Kroz njegov primjer se može vidjeti da trgovci nisu bili samo obicni prodavaci vec diplomate, pregovaraci, izbavitelji iz ropstva i povremeni spijuni. Bavljenje trgovinom je donosilo veliku i relativno brzu dobit, te utjecaj u drustvu, ali ne svima. Neki od njih su, poput Živana, uprkos velikoj zaradi i utjecaju, dospjeli u dugove koji su ih na kraju kostali života. ---------------------------------------- The details of the life of Ragusian merchant and ‘diplomat’ in Bosnia: Zhivan Pripchinovich (? -1479) This paper aspires to point out the importance and role of individual traders in the social relations between Dubrovnik and Bosnian hinterland through different events in which the principal, or one of the main actors is Zhivan Pripchinovich. Although the wider area as early as the second half of the fifteenth century was extremely unstable, there were people like Zhivan Pripchinovich who managed to connect people and their interests on both sides. With his effort Zhivan managed to influence not only his countrymen and the Bosnians but also later on the Ottoman authorities. Through his example we can see that the merchants were not just ordinary traders, but they were diplomats, negotiators, the rescuers from slavery and the occasional spies. Engaging in trade has brought a large and relatively quick profit, and influence in society, but not to all. Some of them are like Zhivan, despite large profits and the impact in society, due to the delinquent debts lost their lives.
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