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By Mustafa Soykut
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Extra resources for Image of the "Turk" in Italy: A history of the "other" in early modern Europe, 1453-1683 (Islamkundliche Untersuchungen)
Therefore, for these and other reasons, he concluded that, more reverence should be given to our Lord Jesus than their Muhammed. This good opinion of his, as it appealed to many, there were not, however, lack of people who most in a blameworthy manner put it into the ears of the PCl§as [Ba5sa] and the Sultan [gran Tunho], who immediately got hold of the situation and forced the good man to repent, and as he did not comply, he had him burned together with more than forty followers of his, and there would have been more than two hundred of them dead.
In that sense, utterances against Islam and the Turks acquire a much more pragmatic and wel1-infonned tone when they come from Church members who are nor solely motivated by the love of religion, but by pragmatic military aims. The description by the Capuchin Friar, Paolo da Lagni of the Yezidi, (a sub-stratum of the Muslim community, sometimes not accepted as Muslims by the Muslims themselves) whom Da Lagni thought could be mobilised against the Ottomans, presumes an accurate observation of the Capuchin missionaries in the Ottoman territories.
489 BC. 26 ItaiianIrruws ifIslam anything so fatal, meaning that with the same intention, Julius Caesar, after having concluded most celebrated undertakings, reverted [his] forces also against the civil blood of the country. Whereas if the Turk conducts himself with the example of who subdued Mrica, Asia and almost the entire world, and if he follows suit in enlarging the boundaries of the empire, he not only defies in matching him, but also in srupassing him; given that he possesses a bigger army than thirty thousand men, and more money than seventy talents [talena].
Image of the "Turk" in Italy: A history of the "other" in early modern Europe, 1453-1683 (Islamkundliche Untersuchungen) by Mustafa Soykut