Mavi Boncuk |
Ayıkla pirincin taşını/Pick the stones of rice.
Turkish expression used after an impossible to correct act.
Mavi Boncuk |
Ayıkla pirincin taşını/Pick the stones of rice.
Turkish expression used after an impossible to correct act.
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Ayıkla pirincin taşını/Pick the stones of rice.
Mavi Boncuk |
Ayıkla pirincin taşını/Pick the stones of rice.
Turkish expression used after an impossible to correct act.
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Oliver Baldwin | A Crusader for Armenians
Oliver Baldwin In Armenian Officer's Uniform [Note Mirrored Hh On Right And Left Shoulder Patches] Oliver Baldwin, Six Prisons and Two Revolutions: Adventures in Trans-Caucasia and Anatolia, 1920–1921 (1925), is the memoir of an adventurer who witnessed the years of revolution and the establishment of Soviet power in Armenia.
Published by: Meshag Publishing, 1994
Paperback, 280 pages
Oliver Ridsdale Baldwin, 2nd Earl Baldwin of Bewdley (March 1, 1899–August 10, 1958) was a British politician who had a quixotic career at political odds to his father, three-time Prime Minister Stanley Baldwin.
Baldwin was educated at Eton College, and grew up in the shadow of his father's political career. He joined the Irish Guards in 1916 and served in France through the remainder of World War I. After the war he travelled extensively and worked as a jounalist and travel writer. He was in Armenia with the job of an infantry instructor. There the Bolsheviks imprisoned him for two months and later he was imprisoned by the Turks for a further grim five months. Despite his Conservative family, he gradually grew to adopt left-wing views and eventually announced that he was a Marxist and joined the Labour Party. He frequently addressed crowds from a socialist platform at Hyde Park Corner.
Lt. Col. Oliver Baldwin is a former British army officer. It is after World War I during the formative years of the new Armenian Republic. He meets President of the Armenian National Bureau, Alexander Ivanovitch Khadissian, in Alexandria, Egypt, in August, 1920. Khadissian convinces Baldwin to join the Armenian Army and to help train the soldiers in the art of warfare.
Baldwin was homosexual, a fact well known within the family but not to the public (his mother was again supportive and both parents acknowledged his long term relationship with John Boyle). Among the consequences of Baldwin'shomosexuality, it can be inferred, was a rift with the novelist Rudyard Kipling (who was Stanley Baldwin's first cousin, and was sometimes referred to as Oliver's uncle). Baldwin had idolised Kipling in his youth and had been a favourite of the Kipling family, particularly after the disappearance of Rudyard's only son, John, in the Battle of Loos on 27th September 1915. The cause of the rift between them is not clear, but Kipling had a strong dislike of "beastliness" (and Oliver's radical politics), which may perhaps explain why the two parted ways. When Kipling died in 1936, Baldwin made a virulent speech attacking his famous relative which was widely reported in the press, and was just as passionately decried by Rudyard's daughter and only remaining child, Elsie.
Baldwin Papers
A Conservative Statesman, 1908-1947
Edited by Philip Williamson, University of Durham
ISBN-13: 9780521580809 | ISBN-10: 0521580803
Published October 2004 | 548 pages | 228 x 152 mm
Here is the first biography of Oliver Baldwin (son of British Prime Minister Stanley Baldwin, Labor MP and campaigning journalist and a cousin of Rudyard Kipling), based on Baldwin's private papers and contemporary documents. It will appeal to followers of political biography and twentieth--century social history, as well as to students of gay history and anyone who enjoys good writing.
" With his elder son, (Edward)Baldwin’s relations were more difficult. Service in the First World War and traumatic experiences during wars in the Near East disrupted Oliver Baldwin’s life and aggravated a rebellious temperament. Shortly after Baldwin became Prime Minister in 1923 Oliver publicly declared himself a socialist and broke with his parents. He spoke on socialist platforms, stood as a Labour candidate at the 1924 general election, and was Labour MP for Dudley in 1929–31. The Baldwins were certainly hurt. Stanley told one of his daughters that he ‘nearly died’ when he first saw Oliver sitting on the opposite benches to himself in the House of Commons. He, though perhaps not Lucy, almost certainly understood that Oliver was homosexual. Yet contrary to a common assumption, neither parents nor son allowed the difference in politics and lifestyle to cause a permanent breach. Oliver never attacked his father in public and, assisted by tacit agreement to avoid political discussion, good personal relations were restored after a short period, with the parents occasionally travelling from Chequers to visit Oliver and his partner, John Boyle, at their Oxfordshire farmhouse. Boyle was accepted, winning over Lucy with, in effect, the attentions of a dutiful son-in-law. Baldwin came to write to him as ‘My dear Johnny’, and during the Second World War used government contacts to help him send letters and parcels to Oliver, serving overseas.29 Baldwin’s letters to Oliver, the best of which are published here, are among his most humane: tolerant, open-hearted, merry and affectionate."
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Congress of Ottoman Opposition
Pictured the congress of the Ottoman opposition (1902) in Paris.
In 1831 Mazzini went to Marseille, where he became a popular figure to the other Italian exiles. He lived in the apartment of Giuditta Bellerio Sidoli, a beautiful Modenese widow who would become his lover, and organized a new political society called La giovine Italia (Young Italy). Young Italy was a secret society formed to promote Italian unification. On April 30, 1840 Mazzini reformed the Giovine Italia in London, and on November 10 of the same year he began issuing the Apostolato popolare ("Apostleship of the People").
A succession of failed attempts at promoting further uprising in Sicily, Abruzzi, Tuscany and Lombardy-Venetia discouraged Mazzini for a long period, which dragged on until 1840. He was also abandoned by Sidoli, who had returned to Italy to rejoin her children. The help of his mother pushed Mazzini to create several organizations aimed at the unification or liberation of other nations, in the wake of Giovine Italia: Young Germany, Young Poland, Young Switzerland, which were under the aegis of Young Europe (Giovine Europa).The "Young Europe" movement also inspired a group of young Turkish army cadets and students who, later in history, named themselves the "Young Turks".
Mavi Boncuk | Congress of Ottoman Opposition
The Young Turk movement began among exiled Ottomans in places such as Paris and Geneva. It was influenced by the French Revolution and in turn influenced the Constitution of 1876. That Constitution had been suspended by the autocratic Sultan, Abdul Hamid II in 1878. The movement, however, continued to gather momentum. The Young Turks wanted a democratic solution to the Empire's problems, which included the need for economic reform, tax reform and halting any further disintegration. From 1881, Ottoman finances were handled by the Ottoman Public Debt Administration, appointed by European creditors. Almost all Balkan provinces were now independent states. Although nationalistic, the Young Turk movement opted for a multi-ethnic understanding of the Ottoman space. By granting greater autonomy to different ethnic groups it hoped to preserve the Empire. The movement was "fighting for the modernization and strengthening of the Empire, under Western constitutional principles, and these included the equality of all races." On the one hand, Europe's emerging constitutional monarchies provided the model they wanted to imitate; on the other hand, they wanted to end European influence and interference in Ottoman affairs. Support for the movement came from diverse groups, including some of the different ethnic and religious communities.
The First Congress of Ottoman Opposition was held on 4 February 1902, at 20:00, at the house of Germain Antoin Lefevre-Pontalis[1] a member of the Institut de France. The opposition was performed in compliance with the French government. Closed to the public, there were 47 delegates present. The Armenians wanted to have the conversations held in French, but other delegates rejected this proposition.
By 1906 the Young Turks[2] become a large movement within the Ottoman Empire. Members who joined the movement prepared to sacrifice themselves for the grand Second Constitution. 1906 was also the year the Ottoman Freedom Society (OFS) was founded, and gradually recruited a large amount of members from the Third Army, including Enver Pasha, the future leader of the Ottoman Empire.
The Young Turks in Opposition (Studies in Middle Eastern History) Hardcover – March 16, 1995 by M. Sukru Hanioglu
ARF and Verakazmial Hnchakian Party entered into a dialogue with Turkish opposition groups, and both parties took part in the First Congress of Ottoman Opposition Forces in 1902 along with Turkish, Arab, Greek, Kurdish, Albanian, Circassian, and Jewish representatives. At the end of 1907, the Second Congress of Ottoman Opposition Forces met in Paris. This congress resolved to overthrow the sultan and restore the Ottoman constitution using radical means, including refusal to pay taxes, propaganda, and armed resistance, if necessary.In 1906, the various Diaspora-based organization united with the Salonika-based Ottoman Society for Liberty to form the "Committee of Union and Progress" (CUP), effectively a political party. This new organization was dominated by the officers of the Third Army. Fearing the army, the Sultan was starving it of funds. In an effort to "throttle the conspiracy" the Sultan deployed thousands of secret agents but it continued to thrive. Although some members wanted to abolish the sultanate, most wanted to impose constitutional limitations on the sultan's power. From the outset, members believed that a revolution would be necessary to end the sultan's authoritarian rule.
The Second Congress of Ottoman Opposition took place in Paris, France, in 1907. Opposition leaders including Ahmed Rıza, Sabahaddin Bey, and Khachatur Malumian of the Armenian Revolutionary Federation were in attendance. The goal was to unite all the parties, including the Young Turks' Committee of Union and Progress, in order to bring about the revolution.
When the sultan was indeed overthrown in 1908 and the Ottoman constitution reim-plemented, there was jubilation among all of the opposition parties, including the ARF. The ARF published a program which recognized the territorial integrity of the Ottoman Empire and called for a federal, decentralized government that would allow a high degree of local autonomy. Parliamentary elections held late in the year brought a multi-ethnic governing body, which included 11 Armenians, into existence.
[1] Les elections en Europe a la fin du XIXieme si ecle 1 edition By Germain Antoin Lefevre-Pontalis Published 1902 by Plon in Paris .
[2] The Young Turks (Turkish: Jön Türkler (plural), from French: Les Jeunes Turcs) were a coalition of various groups favouring reformation of the administration of the Ottoman Empire. The movement was against the absolute monarchy of the Ottoman Sultan and favoured a re-installation of the short-lived Kanûn-ı Esâsî constitution. They established the second constitutional era in 1908 with what would become known as the Young Turk Revolution. The term Young Turks referred to the members of Ottoman society who were progressive, modernist and opposed to the status quo. The movement built a rich tradition of dissent that shaped the intellectual, political and artistic life of the late Ottoman period generally transcendent to the decline and dissolution periods. Many Young Turks were not only active in the political arena, but were also artists, administrators, or scientists. Many modern Turkish citizens glorify the Young Turks as a group that initiated the process of liberalization in what is now known as modern Turkey. Although certain sub sections of modern Turkish community still regard that the Young Turks were actually the perpetrators of the first coup d'état in modern Turkish History—1913 Bab-i Ali Baskini, it is widely believed among the Turkish community that their actions can be classified as of a progressive movement even by today's standards. Thus, the term "Young Turks" has come to signify any groups or individuals inside an organization who are progressive and seek prominence and power
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Malaysia Airports Flying Solo for Sabiha Gökçen International Airport
Mavi Boncuk | Malaysia Airports Holdings Bhd. (MAHB) will buy out the additional 40 percent stake held by minority investors in Istanbul’s second-biggest airport for about 285 million euros ($361 million), the company said.Malaysia Airports yesterday exercised its pre-emptive rights to buy the stake in Istanbul Sabiha Gökçen International Airport[1] from units of Turkish builder Limak Holding AS.The acquisition is “expected to strengthen MAHB’s foothold and influence as an airport manager and airport operator in Turkey,” the company said in the statement. “Sabiha Airport is also viewed as an attractive asset to MAHB, given its long term growth potential and prospects.”
Sabiha Gökçen, located on the Asian side of Turkey’s biggest city, is drawing investors with the fastest passenger growth in Europe. The bid from Malaysia Airports put an end to plans by TAV Havalimanlari Holding AS (TAVHL), owner of Istanbul’s larger Ataturk airport, to buy the stake in a deal reached last month.
MAHB, Limak and India’s GMR Group had first formed a 20-40-40 consortium in 2008 for the development of the green field airport, with the capacity to handle up to 25 million passengers per year. MAHB was the designated airport operator partner.
MAHB earlier this year increased its interest in ISG and LGM to 60 percent from 20 percent when it acquired a 40 percent stake from GMR for 225 million euros and obtained joint control with Limak Group.
Turkish TAV Airports were also interested in acquiring the 40 percent of the Sabiha Gökçen Airport and its operational services company, but the Malaysian company had the preemptive rights to buy the remainder of the units of the airport from Limak Group.
[1] Sabiha Gökçen International Airport (IATA: SAW, ICAO: LTFJ) is one of the two international airports serving İstanbul, Turkey. The facility is named after Sabiha Gökçen, the first female combat pilot in Turkey. Located 35 km (22 mi) southeast[1] of central İstanbul, it is on the Asian side of the bi-continental city. It was built because Atatürk International Airport (on the European side) was not large enough to meet the booming passenger demands (both domestic and international). SAW's international terminal capacity was 3 million passengers per year and the domestic terminal capacity was 0.5 million passengers per year. In June 2007, Turkish conglomerate Limak Holding, India's GMR Group and Malaysia Airport Holding Berhad (MAHB) consortium gained the contract for upgrading and maintaining the airport. In mid-2008, ground was broken to upgrade the international terminal to handle 25 million passengers annually.
The new terminal was inaugurated on 31 October 2009. In 2010, Sabiha Gökçen airport handled 11,129,472 passengers, a 71% increase compared to 2009. The airport is planning to host 25 million passengers by 2023. In September 2010, the airport was voted the World's Best Airport at the World Low Cost Airlines Congress in London and received the award.[5] The other awards received by the airport in 2010 were: Turkey’s Most Successful Tourism Investment 2010, the highly commended award from Routes Europe and the airport is honored with Airport Traffic Growth Award by Airline News & Network Analysis web site anna.aero.
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Ottomans@postcards by Seyhun Binzet
Download Exhibit BrochureMavi Boncuk | Istanbul has always been a metropolis where different religious and ethnic communities live together, and this unique diversity is clearly reflected in the postcards of
Seyhun Binzet, whose collection spans over half a century.
Binzet, a chemical engineer and a keen postcard collector, has a stock of over 10,000 postcards that he has collected since 1969. “Wherever I went, both in Turkey and abroad, I tried hard to find Ottoman postcards,” he told Anadolu Agency.
“I began keeping them as a hobby, now I have 12,000 cards that I keep at home, and I still remember those days when I went to look for postcards,” he said.
Binzet exhibited some of his collection at Schneidertempel Art Center, located in the historic Istanbul district of Galata, with the theme “Ottomans@postcards.” The art center itself, which was previously a synagogue, embodies the historic diversity of the city.
“With this exhibition, I intended to show Istanbul’s multi-cultural structure during Ottoman times. The collection here brings to life the Istanbul of more than 100 years ago. Visitors to the exhibition can see Istanbul’s historic district of Beyoglu with Turkish, French, and Greek flags in the same picture, as well as Istanbul’s tradesman during the Ottoman period, students, women, sportsmen, fishermen, Easter celebrations in Samsun and Çanakkale provinces, mussel sellers and even octopus sellers,” Binzet said. “They represent the media at the beginning of 1800s.”
Pointing to one of his favorite postcards, Binzet tells the story in the picture. “Here you can see the Ottoman soldiers who are setting out to go to war. The army is so mixed that it has an imam, a priest, and a rabbi who are motivating the soldiers and praying for them. The frame says a lot about the Ottomans and it’s not easy to find a picture like this anywhere in the world,” he said.Communication by postcards dates back to the 19th century. Intended to be written and sent without an envelope, postcards rapidly found popularity around the world. They were both convenient for the sender and the postal services responsible for their handling, and also helped state institutions’ inspect the content of communication between people.
Binzet thinks the reason behind the common usage of postcards was the censorship practiced during those days. “As almost all the letters faced censorship and people felt uneasy about sending and receiving them, they used postcards instead,” he said.
The period between 1880-1920 is widely considered to be the “golden age” of postcards that established their popular presence across the world. “After an incident took place, for example, people took photographs, they published them, and later sent them to each other placing a message on its reverse side. In this way, the news of an event spread across the world,” Binzet said.
With the beginning of World War I, the use of postcards entered a period of regression. Paper and printing qualities deteriorated, producers of postcards, publishers, sellers, and users all diminished in power and population. Of course, new technologies have now almost completely eclipsed postcards. “Today, sending a postcard found its place via Facebook and Twitter. In quite a similar way, people now send each other pictures also adding stories related to the pictures, the only difference is that it is conducted digitally,” Binzet said.
Click images for full size
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Fehim Paşa and Marguerite
The old Corcordia Theatre in Pera, Constantinople (that burnt-down in 1913, now occupied by the St. Antoine Catholic Church) was the venue for many singing and dancing acts from Europe. One of these performers was Margaret Morgan from England whose family were trapeze artists here. Margaret would sell postcards featuring herself to the assembled spectators and her beauty was the talk of the town, her fashion style was eagerly copied by the society ladies of the city. She was the mistress of the Sultan Abdulhamit II’s feared head of secret police, Fehmi Pasha. Fehmi Pasha was notorious for extortion, with his band of ruffians bullying the merchants and confiscating goods and this was too much to bear by the German merchants of Constantinople whose ship was impounded and their protests and the intervention of British and German ambassadors and the German Kaiser eventually ensured that in 1907 he was sent to internal exile in Bursa - details from NY Times of the time.
Later with the enactment of the liberal 1908 constitution, some of the more unpopular officials associated with the old regime were assassinated, among them Fehim Pasha, who died by public lynching in 1908 while escaping by carriage from Bursa. Margaret fearing for her security moved to Vienna.
The postcards demonstrate that this lady was quite happy to use this ‘honorific title’ and their sales were clearly lucrative enough to create multiple versions.
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The Bystander: An Illustrated Weekly, Devoted to Travel, Literature, Art, the Drama, Progress, Locomotion, Volume 13 1907
Source ( with more images)
(pictured Esvapçıbaşızade Yaver-i Hususi-i Şehriyari Fehim Paşa)
II. Abdülhamit'e yakın isimlerden Fehim Paşa, İstanbul'da gösteriler yapan Morgan ailesinin canbaz kızı Margrit'e göz koyar. Baba Morgan, kızını, nikâh vaadine rağmen Fehim Paşa'ya vermez. Ancak Paşa sinirlenir ve aileyi sınır dışı ettirir; Margrit sınır dışı edilenler içinde yoktur. Fehim Paşa kızı Şişli taraflarında bir konağa kapatır. Dönemin 'İstanbul dedikoduları'nın bu gözde hikâyesi, Fehim Paşa'nın Ferit Paşa'nın sadareti döneminde azliyle biter."
"Koyu kumral saçlı, samur kaşlı, badem gözlü, küçük ağızlı, kar beyaz tenli, üzerinde şeytan tüyü olan fingirdek bir haspa! Sermet Muhtar Alus
Mavi Boncuk |
"Fehim Paşa çoktandır Konkordiya'ya uğramıyormuş. Gözde hafiyesi, muhabbet kılavuzu Yuhudi milletinden Süreyya Margrit'in fevkaladeliğini efendisine çıtlatınca kalkıp tiyatroya gitmişler.
Canbaz kıyafeti malum: Göğüs belli, kollar çırçıplak, altta atlastan kısacık don... Numaralarını tamamladıktan sonra üzerlerine birer pelerin alarak ellerinde grubun fotoğraflarıyla müşterilerin arasına dalıyorlar. Resimleri çeyreğe ya da ikiliğe satıyorlar. Şansı yaver gidip masasına Margrit'in uğradığı bahtiyarlar tereddütsüz kartın tanesine bir mecidiye sökülüyor Haspa o akşam elinde kartlarla locaya girince Fehim Paşa beşlik banknotu dayıyor. Margrit şaşkın, zira o gün için çok büyük para bu. Genç kız reveranslarla teşekkür ederken Fehim Paşa atağa geçiyor:
- Bundan sonra aşağıdaki restoranda yiyip için, gerisine karışmayın, masrafınız benden..
Ve devam ediyor..
- Seni çok beğendim, sevdim. Hatta nikâhıma alacağım. Prensesler gibi yaşatacağımdan şüphen olmasın. Ne dersin?
Taze dünden teşne! Ekselans karısı olmaya, debdebeye, tantanaya can atıyor... Ama ağırdan alacak kadar da kurnaz:
- Teklifinizi ben kabul ediyorum ama bir defa da babamla konuşun...
Fehim Paşa işi o gece bitirmeye kararlı olunca çağırtıyor kızın babasını locaya, açıyor konuyu ona... Adama kabul ettiği takdirde başlık parası olarak torba dolusu altın, üçüncü dereceden Osmanlı nişanı vereceğini, kızını nikâhla alacağını söylüyor. Paşa teklifinin kabul edileceğinden emin... Ama Margrit'in babası öneriyi reddetmekle kalmıyor, Fehim Paşa ısrarlı olursa durumu sefarete haber vereceğini de söylüyor..." Sermet Muhtar Alus
Marguerite / Margarethe Fehim Pascha
O devirde bu reddin sonuçlarını tahmin etmek zor değil. Beş dakika sonra Konkordiya'nın kulisinin polis baskınına uğradığını, adamcağızın dövülerek karakola götürüldüğünü ve ertesi gün küçük kızı ve oğluyla birlikte hudut dışı edildiğini naklediyor Alus...
Margrit'e Şişli taraflarında bir konak tahsis ediyor Paşa. Onun elden ele gezen, Şark Pazarı'nda satılan fotoğraflarını, kimisini satın alarak, kimisini adam dövdürerek toplatıyor. Ama tantananın uzun sürmediği biliniyor. Fehim Paşa, Avlonya'lı Ferit Paşa'nın sadareti döneminde azlediliyor ve Bursa'ya sürülüyor. Morgan'ın Paşa'dan öcünü almaya kararlı Almanya Büyükelçisi Von Biberstsein'in bunu sağlayana kadar Babıâli'nin ensesinde boza pişirdiği de düşünülebilir... "
“1913 yılındaki yangından sonra yerine St. Antuan Kilisesi yapılan yerde eskiden Concordia [ya da Konkordiya] Tiyatrosu vardı. İngiliz Morgan ailesi de bu tiyatroda cambaz gösterileri yapıyordu. Ailenin kızlarından Margarethe bir yandan gösteriyi izleyenlere kartpostal satıyor bir yandan da güzelliğiyle erkeklerin başını döndürüyordu. Margarethe'nin hayranlarından biri de Abdülhamit'in hafiye başı Fehim Paşa'ydı. Şişli'deki bir konağı Margarethe için döşeten Fehim Paşa kadını bu konağa kapadı. Gökhan Akçura bundan sonrasını şöyle anlatıyor: ‘Artık Margarethe kartpostal saymıyor ama, köftehorun Viyana'da parlak kartonlara basılmış resimleri piyasayı kapladı... Margarethe İstanbul'u kasıp kavurmakta ısrarlı... " Ama bir süre sonra işler karışır ve Fehim Paşa öldürülür. Margarethe de tası toprağı toplar soluğu Viyana'da alır.” (Sabah, 2005)"
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Miss Morgan's Plight
Mavi Boncuk |
Circus Princess Banished.
CONSTANTINOPLE. March 3.—Princess Fehim has been banished from Turkey by the Sultan's order. She came here as circus rider, an American girl, the dashing Margaret Morgan. Prince Fehim saw her giving her bareback riding performance, married her and installed her in his harem as his favorite wife. The Sultan learned of it, banished the Prince to a remote part of Arabia(sic) and had the American Princess take herself out of the Ottoman empire.
September 2, 1909, Los Angeles Herald Los Angeles, California, U.S.A.
Editor's Note: Exiled to Bursa in the vicinity of Istanbul.
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Circus Princess Banished.
CONSTANTINOPLE. March 3.—Princess Fehim has been banished from Turkey by the Sultan's order. She came here as circus rider, an American girl, the dashing Margaret Morgan. Prince Fehim saw her giving her bareback riding performance, married her and installed her in his harem as his favorite wife. The Sultan learned of it, banished the Prince to a remote part of Arabia(sic) and had the American Princess take herself out of the Ottoman empire.
September 2, 1909, Los Angeles Herald Los Angeles, California, U.S.A.
Editor's Note: Exiled to Bursa in the vicinity of Istanbul.
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Fehim Paşa and Marguerite | Part 2
Mavi Boncuk |
Esvapçıbaşızade Yaver-i Hususi-i Şehriyari Fehim Paşa (b. istanbul 1873- lynched near Inegol, Bursa 1908). His father Esvapçıbaşı İsmet Bey was a milk brother to the sultan. Fehim graduated the military academy as a ‘Kolağası’ rank in 1894 after attending the ‘Zadegân’ aristocrat class and joined the Palace in Sultan's employ responsible with the duties of secret service. Titled Pasa (Pascha) when 25 and a 'Ferik'[1] before reaching 30.
Source Riza Ertekin article.
Letter to the Sultan after the Bursa exile.
The collar mark (later shoulder mark) and cap of a Ferik had three stripes and two stars during the early years of the Turkish Republic.
The Ottoman Army and pre-1934 Turkish Army had three general ranks (similar to the British ranking system), while the current Turkish Army has four general ranks (similar to the American ranking system), with the inclusion of Brigadier General (Tuğgeneral) as the fourth and most junior general rank.
The title of Ferik was abolished with Act No. 2590 of 26 November 1934 on the Abolition of Titles and Appellations such as Efendi, Bey or Pasha.
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Word Origin | cadi, cadaloz, büyü, şeytan, iblis,albız, ifrit, cin, hortlak
It is We Who created you and gave you shape; then We bade the angels prostrate to Adam, and they prostrate; not so Iblis; He refused to be of those who prostrate.
(Allah) said: "What prevented thee from prostrating when I commanded thee?" He said: "I am better than he: Thou didst create me from fire, and him from clay."
cadı/ cadu: witch, sorcerer EN [1] [ Aşık Paşa, Garib-name, 1330] from Persian cādū جادو a.a. oldPersian cādūk a.a. = Avesta yātu- cadı, büyücü = Sanskrit yātú यातु 1. yolcu;passanger ,traveller EN 2. büyücü, bir tür kötü ruh, cin; withch, evil spirit EN.
cadaloz: "cadıya benzer kadın" [ Ahmet Vefik Paşa, Lugat-ı Osmani, 1876] from Turkish cadı +oz
büyü: spell EN; OldTurkish: bögü "sihirbaz, büyücü, bilgin, bilge " [ Uygurca metinler, 1000] KTü: büğü "a.a." [ Codex Cumanicus, 1300]; Tartar Turkish: büğü "sihir, büyü" [ Filippo Argenti, Regola del Parlare Turco, 1533]
şeytan: devil [2] jinn/djinn [3] demon [4][ Borovkov ed., Tefsir, 1300]
from Arabic şayṭān شيطان [#şyṭ faˁlān msd.] a.a. from Hebrewşāṭān שטן düşman, şeytan Hebrew #şṭn שטנ düşman olma, savaşma, to become enemy, adversary.
iblis: [ Aşık Paşa, Garib-name, 1330] devil EN[2] from Arabic iblīs إبليس şeytan from OldGreek diábolos διάβολος iftiracı, şeytan from OldGreek diabállō διαβάλλω iftira etmek, yanıltmak from OldGreek dia+bállō, bol- βάλλω, βολ- atmak
albız: devil EN[2] "iblis, şeytan" [ Edirneli Nazmi, Divan-ı Türki-yi Basit, 1555]
from Arabic iblīs إبليس a.a.
ifrit: devil EN[2] [ Aşık Paşa, Garib-name, 1330] yir içinden hem çıkar ˁifrit yılan. from Arabic ˁifrit عفرت bir tür zararlı cin oldPersian āfrīta yaratık, mahluk oldPersian āfrītan yaratmak
cin: jinn/djinn [3] from Arabic cinn جنّ 1. gece karanlığı; darkness of night EN, 2. bir tür görünmez varlık ; invisible creature EN from Arabic cunūn جنون [fuˁūl msd.] gizleme; to hide EN, saklama, örtme; cover EN (Aramaic genyā גניא cin, görünmez varlık from Arabic am #gny גני gizlem; mystery EN.
"Amine Discovered with the Goule", from the story of Sidi Nouman, of the One Thousand and One Nights.
"Amine Discovered with the Goule", from the story of Sidi Nouman, of the One Thousand and One Nights.
hortla|mak: ghost, ghoul [5], phantom[6] EN. TTü: hortlamak "burnundan hırıltı çıkarmak" [ Danişmend-Name, 1360] nasal grumbling sound EN; TTü: hortlamak "mezardan geri gelmek" [ Ahmet Vefik Paşa, Lugat-ı Osmani, 1876] from Turkish hort horlama sesi, aniden çıkma sesi +lA-
[1] witch (n.) Old English wicce "female magician, sorceress," in later use especially "a woman supposed to have dealings with the devil or evil spirits and to be able by their cooperation to perform supernatural acts," fem. of Old English wicca "sorcerer, wizard, man who practices witchcraft or magic," from verb wiccian "to practice witchcraft" (Low German wikken, wicken "to use witchcraft," wikker, wicker "soothsayer").
Of uncertain origin; Old English wigle "divination," and wig, wih "idol." Proto-Germanic *wikkjaz "necromancer" (one who wakes the dead), from PIE *weg-yo-, from *weg- (2) "to be strong, be lively" .
sorcerer (n.) early 15c., from earlier sorcer (late 14c.), from Old French sorcier, from Medieval Latin sortarius "teller of fortunes by lot; sorcerer" (also source of Spanish sortero, Italian sortiere-; see sorcery). With superfluous -er, as in poulterer, upholsterer. Sorcerer's apprentice translates l'apprenti sorcier, title of a symphonic poem by Paul Dukas (1897) based on a Goethe ballad ("Der Zauberlehrling," 1797), but the common figurative use of the term (1952) comes after Disney's "Fantasia" (1940).
sorcery: (n.) c.1300, from Old French sorcerie, from sorcier "sorcerer, wizard," from Medieval Latin sortiarius "teller of fortunes by lot; sorcerer," literally "one who influences fate or fortune," from Latin sors (genitive sortis) "lot, fate, fortune" (see sort (n.)).
[2] devil (n.) Old English deofol "evil spirit, a devil, the devil, false god, diabolical person," from Late Latin diabolus (also the source of Italian diavolo, French diable, Spanish diablo; German Teufel is Old High German tiufal, from Latin via Gothic diabaulus).
The Late Latin word is from Ecclesiastical Greek diabolos, in Jewish and Christian use, "Devil, Satan" (scriptural loan-translation of Hebrew satan), in general use "accuser, slanderer," from diaballein "to slander, attack," literally "throw across," from dia- "across, through" + ballein "to throw" (see ballistics). Jerome re-introduced Satan in Latin bibles, and English translators have used both in different measures.
In Vulgate, as in Greek, diabolus and dæmon (see demon) were distinct, but they have merged in English and other Germanic languages.
[3] Jinn or djinn (n.) 1680s, djen, from Arabic jinn, collective plural, "demons, spirits, angels." The proper singular is jinni. (singular: jinnī, djinni, or genie; Arabic: الجن al-jinn, singular الجني al-jinnī) are supernatural creatures in Islamic mythology as well as pre-Islamic Arabian mythology. Jinn is a noun of the collective number in Persian literally meaning "hidden from sight", and it derives from the Arabic root j-n-n (pronounced: jann/ junn جَنّ / جُنّ) meaning "to hide" or "be hidden". Other words derived from this root are majnūn 'mad' (literally, 'one whose intellect is hidden'), junūn 'madness', and janīn 'embryo, fetus' ('hidden inside the womb').
The shaytan jinn are the analogue of demons in Christian tradition, but the jinn are not angels and the Quran draws a clear distinction between the two creations. The Quran states in surat Al-Kahf (The Cave), Ayah 50,[3] that Iblis (Azazel) is one of the jinn. The name Azazel (Arabic: عزازيل ‘Azāzīl) is mentioned in hadith to be the original name of Iblis. Iblis was the Jinni who worshiped Allah (God) from amongst the ranks of the angels.
The word genie in English is derived from Latin genius, meaning a sort of tutelary or guardian spirit thought to be assigned to each person at birth. English borrowed the French descendant of this word, génie; its earliest written attestation in English, in 1655, is a plural spelled "genyes". The French translators of The Book of One Thousand and One Nights used génie as a translation of jinnī because it was similar to the Arabic word in sound and in meaning.
In Islam, the Devil is known as Iblīs (Arabic: إبليس, plural: ابالسة abālisah) or Shayṭān (Arabic: شيطان, plural: شياطين shayāṭīn), born under the name Azazel. In Islam, Iblis is a jinni who refused to bow to Adam.
[4] demon (n.) c.1200, from Latin daemon "spirit," from Greek daimon "deity, divine power; lesser god; guiding spirit, tutelary deity" (sometimes including souls of the dead); "one's genius, lot, or fortune;" from PIE *dai-mon- "divider, provider" (of fortunes or destinies), from root *da- "to divide".
Used (with daimonion) in Christian Greek translations and Vulgate for "god of the heathen" and "unclean spirit." Jewish authors earlier had employed the Greek word in this sense, using it to render shedim "lords, idols" in the Septuagint, and Matt. viii:31 has daimones, translated as deofol in Old English, feend or deuil in Middle English. Another Old English word for this was hellcniht, literally "hell-knight."
The surviving Old English senses, however, are in Christian writing, where it is used to render Latin spiritus (see spirit (n.)), a sense preserved in Holy Ghost. Modern sense of "disembodied spirit of a dead person" is attested from late 14c. and returns the word toward its ancient sense. pictured Most Indo-European words for "soul, spirit" also double with reference to supernatural spirits. Many have a base sense of "appearance" (such as Greek phantasma; French spectre; Polish widmo, from Old Church Slavonic videti "to see;" Old English scin, Old High German giskin, originally "appearance, apparition," related to Old English scinan, Old High German skinan "to shine"). Other concepts are in French revenant, literally "returning" (from the other world), Old Norse aptr-ganga, literally "back-comer." Breton bugelnoz is literally "night-child."
pictured"Amine Discovered with the Goule", from the story of Sidi Nouman, of the One Thousand and One Nights.
ghoul: is from the Arabic الغول al-ghūl, from ghala "to seize".[3] The term is etymologically related to Gallu, a Mesopotamian demon. A ghoul is a folkloric monster or evil spirit associated with graveyards and consuming human flesh, often classified as undead. The oldest surviving literature that mention ghouls is likely One Thousand and One Nights. The term was first used in English literature in 1786, in Willia Beckford's Orientalist novel Vathek, which describes the ghūl of Arabian folklore.
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Article | Of Ottoman Ghosts, Vampires and Sorcerers
Mavi Boncuk | Of Ottoman Ghosts, Vampires and Sorcerers: An Old Discussion Disinterred by Marinos Sariyannis
Foundation for Research and Technology - Hellas, Institute for Mediterranean Studies, Faculty Member
Foundation for Research and Technology - Hellas, Institute for Mediterranean Studies, Faculty Member
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Report to Interior Ministry | Margarethe Fehim Pascha Postcards
Pictured Margarethe Fehim Pascha Postcard | Divided back. Written on back and posted from Barcelona on 1 March 1908. 10 cents Spanish stamp affixed. 
Report to Interior Ministry on the sale of Margarethe Fehim Pascha Postcards by Matbaalar Sermüfettişi (press inspector) Şemseddin Bey. He reports that cards were sold in a store in Sirkeci district across the Mariçe Hotel. A request was letter made to the Interior Ministry requesting an order to confiscate the cards.
As the sample card from an auction shows that they are so wide spread that one was mailed from Barcelona in 1908 and Wittenberg, Germany in 1909 'Schauspielerin Margarethe Fehim-Pascha lächelnd mit Blumen in der Hand'.
Mavi Boncuk |
SOURCE Tarih yazıları blog by Sinan Çuluk (Ottoman State Archives, Istanbul)
Fî 12 Muharrem sene 325 ve fî 12 Şubat sene 322 [25 February 1907]
BABIALİ
NEZARET-İ CELİLE-İ DAHİLİYE[1]
İdare-i Matbuat
Aded
951
Bir kadın resmini ve bâlâsında Fransızca «Margrit Fehim Paşa» ibaresini hâvî muhtelif vaziyette altı adet kartpostal Sirkeci’de Mariçe Oteli karşısında kartpostal satan bir dükkanda görülerek mübayaa edildiği idare-i âcizî Matbaalar Sermüfettişi Şemseddin Bey tarafından verilen raporda beyan ve ifade kılınmış ve alelusul idâre-i âcizîde hıfz edilmiş olmağla bunların füruhtuna meydan verdirilmemesi ve mevcutlarının hemen toplatılması esbabının istikmali lüzumunun Zabtiye Nezaret-i Celilesi’ne emr u iş΄âr buyurulması bâbında emr u fermân hazret-i men-lehü’l-emrindir.
Fî 12 Muharrem sene 325 ve fî 12 Şubat sene 322 [25 Şubat 1907]
Matbuat-ı Dahiliye Müdürü
bende
Kemal
[1] Interior Minister[*] was Mehmed Faik Memduh Paşa (1896-1907). The Minister (government) (tr: Nazır) had not as much influence over the sultans as the viziers, but controlled the Ministry (government department) (tr: Nezareti). The ministries and departments were important parts of the Ottoman bureaucracy. The ministries also supplied the viziers with whatever information they required.
The most important minister was the Minister of Justice, the Adliye Nazırı, whose ministry included the civil judges (kadis) and the military judges (Qadi 'askers, kadiaskers or kaziaskers) who were the highest judicial authority of the Empire after the seyhulislam, the supreme religious leader of the ulema. Other officials within a ministry included the Kethüdar, a representative of the ministry and assistant to the minister with several clerks (kalfas) under him. The kalfas did all the paperwork in the Ottoman bureaucracy.
During the following years The Imperial Government of the Ottoman Empire structure was created during the Second Constitutional Era. The Committee of Union and Progress (CUP) was in power between 1908 and 1918. In this period, most of the ministers were also from the CUP.
[*] The term minister comes from Middle English, deriving from the Old French word ministre, originally minister in Latin, meaning "servant, attendant", which itself was derived from the word 'minus' meaning "less".
The most important minister was the Minister of Justice, the Adliye Nazırı, whose ministry included the civil judges (kadis) and the military judges (Qadi 'askers, kadiaskers or kaziaskers) who were the highest judicial authority of the Empire after the seyhulislam, the supreme religious leader of the ulema. Other officials within a ministry included the Kethüdar, a representative of the ministry and assistant to the minister with several clerks (kalfas) under him. The kalfas did all the paperwork in the Ottoman bureaucracy.
During the following years The Imperial Government of the Ottoman Empire structure was created during the Second Constitutional Era. The Committee of Union and Progress (CUP) was in power between 1908 and 1918. In this period, most of the ministers were also from the CUP.
[*] The term minister comes from Middle English, deriving from the Old French word ministre, originally minister in Latin, meaning "servant, attendant", which itself was derived from the word 'minus' meaning "less".
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Margarethe Fehim Pascha Postcard | Photo Postcards
If you are curious about where some postcards were printed.Mavi Boncuk | Margarethe Fehim Pascha Postcard | Photobrom, G.m.b.H. , Wien [1]
Photobrom generally printed touristic cards and more risque Belle Epoque Bouduoir cards (sample mailed in 1908). In 1909 Photobrom GmbH produced one of the earliest films[2] in Austria, the Kaiser Franz Joseph Documentary: Die Kaisermanöver in Mähren/Royal Manoeuvres in Moravia.
[1] see a website devoted to PHOTOBROM postcards. There was one major company producing postcards in Europe: the Neue Photographische Gesellschaft | The New Photographic Company (1894-1948) (NPG), Berlin Steglitz. Founded in 1894 by Arthur Schwarz, the NPG established a several affiliated companies in European countries and were the leading producers of a large variety of postcard motifs.
Photobrom GmbH at Vienna, Austria
Société Industrielle de Photographie - S.I.P. at Paris, France
Rotary Photographic Company Ltd. at London, Great Britain
La Compagnia Rotografica at Milan, Rome, Florence, Italy
Rotograph Company at New York, USA
see also Real Photo Postcards
The founder and driving force was Arthur Schwarz (born 1862), who had established the Rotograph Company in New York for the automatic printing of photographs in 1892. The NPG was founded by Mr. Schwarz in July, 1894 in Berlin-Schoeneberg. Backbone of the NPG success were machines used for photographic paper / printing constructed after US patents but improved, however. They were built to last. Some NPG machines installed at the British daughter company Rotary Photographic Co. Ltd. were in use for over 60 years! Thanks to the various NPG patents registered between 1895-97 for many countries, Arthur Schwarz was in the position to minimise competition. NPG, with branches / associated partner companies in London, New York, Paris, Vienna, Brussels, Milano etc and a total of about 1,500 employees, played a leading role. Not only as photographic printers but also as publishers of thousands of (mostly subject) postcards, stereo cards[3] etc.
Margarethe Fehim Pascha Postcard by Neue Photographische Gesellschaft identified by one of the marks they used. 
NPG ‘Flag with star of David logo
[2] Leo Mendl a salesman for Neue Photographische Gesellschaft was also instrumental in early German cinema as a collaborator of Oskar Messter.
[3] Approx.Size: 7X3.5 inches (17.8X8.7 cm)
Publisher: Neue Photographische Gesellschaft Steglitz Berlin 1905 Series# - Number# 2
Caption: Turkey Istanbul CONSTANTINOPLE Burnt Column Colonne brulee.
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The rascally Turks... | Gargantua and his Son Pantagruel Book II.
Mavi Boncuk |
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The rascally Turks had broached me upon a spit all larded like a rabbit, for I was so dry and meagre that otherwise of my flesh they would have made but very bad meat, and in this manner began to roast me alive. As they were thus roasting me, I recommended myself unto the divine grace, having in my mind the good St. Lawrence, and always hoped in God that he would deliver me out of this torment. Which came to pass, and that very strangely. For as I did commit myself with all my heart unto God, crying, Lord God, help me! Lord God, save me! Lord God, take me out of this pain and hellish torture, wherein these traitorous dogs detain me for my sincerity in the maintenance of thy law! The roaster or turnspit fell asleep by the divine will, or else by the virtue of some good Mercury, who cunningly brought Argus into a sleep for all his hundred eyes. When I saw that he did no longer turn me in roasting, I looked upon him, and perceived that he was fast asleep. Then took I up in my teeth a firebrand by the end where it was not burnt, and cast it into the lap of my roaster, and another did I throw as well as I could under a field-couch that was placed near to the chimney, wherein was the straw-bed of my master turnspit. Presently the fire took hold in the straw, and from the straw to the bed, and from the bed to the loft, which was planked and ceiled with fir, after the fashion of the foot of a lamp...Now, whilst they were thus busy about me, the fire triumphed, never ask how? For it took hold on above two thousand houses, which one of them espying cried out, saying, By Mahoom's belly, all the city is on fire, and we do nevertheless stand gazing here, without offering to make any relief. Upon this everyone ran to save his own; for my part, I took my way towards the gate. When I was got upon the knap of a little hillock not far off, I turned me about as did Lot's wife, and, looking back, saw all the city burning in a fair fire, whereat I was so glad that I had almost beshit myself for joy. But God punished me well for it. How? said Pantagruel. Thus, said Panurge; for when with pleasure I beheld this jolly fire, jesting with myself, and saying—Ha! poor flies, ha! poor mice, you will have a bad winter of it this year; the fire is in your reeks, it is in your bed-straw—out come more than six, yea, more than thirteen hundred and eleven dogs, great and small, altogether out of the town, flying away from the fire. At the first approach they ran all upon me, being carried on by the scent of my lecherous half-roasted flesh, and had even then devoured me in a trice, if my good angel had not well inspired me with the instruction of a remedy very sovereign against the toothache. And wherefore, said Pantagruel, wert thou afraid of the toothache or pain of the teeth? Wert thou not cured of thy rheums? By Palm Sunday, said Panurge, is there any greater pain of the teeth than when the dogs have you by the legs? But on a sudden, as my good angel directed me, I thought upon my lardons, and threw them into the midst of the field amongst them. Then did the dogs run, and fight with one another at fair teeth which should have the lardons. By this means they left me, and I left them also bustling with and hairing one another. Thus did I escape frolic and lively, gramercy roastmeat and cookery.
SOURCE Gargantua and his Son Pantagruel, by Francois Rabelais Book II.
See also: Confronting the Turkish Dogs | A Conversation on Rabelais and his Critics
The rascally Turks had broached me upon a spit all larded like a rabbit, for I was so dry and meagre that otherwise of my flesh they would have made but very bad meat, and in this manner began to roast me alive. As they were thus roasting me, I recommended myself unto the divine grace, having in my mind the good St. Lawrence, and always hoped in God that he would deliver me out of this torment. Which came to pass, and that very strangely. For as I did commit myself with all my heart unto God, crying, Lord God, help me! Lord God, save me! Lord God, take me out of this pain and hellish torture, wherein these traitorous dogs detain me for my sincerity in the maintenance of thy law! The roaster or turnspit fell asleep by the divine will, or else by the virtue of some good Mercury, who cunningly brought Argus into a sleep for all his hundred eyes. When I saw that he did no longer turn me in roasting, I looked upon him, and perceived that he was fast asleep. Then took I up in my teeth a firebrand by the end where it was not burnt, and cast it into the lap of my roaster, and another did I throw as well as I could under a field-couch that was placed near to the chimney, wherein was the straw-bed of my master turnspit. Presently the fire took hold in the straw, and from the straw to the bed, and from the bed to the loft, which was planked and ceiled with fir, after the fashion of the foot of a lamp...Now, whilst they were thus busy about me, the fire triumphed, never ask how? For it took hold on above two thousand houses, which one of them espying cried out, saying, By Mahoom's belly, all the city is on fire, and we do nevertheless stand gazing here, without offering to make any relief. Upon this everyone ran to save his own; for my part, I took my way towards the gate. When I was got upon the knap of a little hillock not far off, I turned me about as did Lot's wife, and, looking back, saw all the city burning in a fair fire, whereat I was so glad that I had almost beshit myself for joy. But God punished me well for it. How? said Pantagruel. Thus, said Panurge; for when with pleasure I beheld this jolly fire, jesting with myself, and saying—Ha! poor flies, ha! poor mice, you will have a bad winter of it this year; the fire is in your reeks, it is in your bed-straw—out come more than six, yea, more than thirteen hundred and eleven dogs, great and small, altogether out of the town, flying away from the fire. At the first approach they ran all upon me, being carried on by the scent of my lecherous half-roasted flesh, and had even then devoured me in a trice, if my good angel had not well inspired me with the instruction of a remedy very sovereign against the toothache. And wherefore, said Pantagruel, wert thou afraid of the toothache or pain of the teeth? Wert thou not cured of thy rheums? By Palm Sunday, said Panurge, is there any greater pain of the teeth than when the dogs have you by the legs? But on a sudden, as my good angel directed me, I thought upon my lardons, and threw them into the midst of the field amongst them. Then did the dogs run, and fight with one another at fair teeth which should have the lardons. By this means they left me, and I left them also bustling with and hairing one another. Thus did I escape frolic and lively, gramercy roastmeat and cookery. SOURCE Gargantua and his Son Pantagruel, by Francois Rabelais Book II.
See also: Confronting the Turkish Dogs | A Conversation on Rabelais and his Critics
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The Way Cookie Crumbled for Ülker
Mavi Boncuk | United Biscuits, the British maker of Jaffa Cakes goes to Yildiz Holding of Turkey for about £2 billion ($3.2 billion). United Biscuits posted sales of £1.1 billion in 2013. The company has around a 25% market share of the U.K. cookie market. But it has struggled to grow in recent years, with 2013 profit down 3.4% from the year earlier. United Biscuits was founded in 1948 following the merger of two Scottish family businesses —
McVitie & Price and MacFarlane Lang. United Biscuits (UB) is the maker of such well-loved kitchen-cupboard staples as Jamaica Ginger Cake, McVitie’s Digestives and Mini Cheddars.
Istanbul-based Yildiz has made an offer valuing the biscuits maker owned by Blackstone and PAI Partners and have beaten competition from US cereals maker Kellogg’s, and Burton’s Biscuits, owned by the Ontario Teachers’ Pension Plan of Canada.
Yildiz, founded by two brothers in 1944, owns biscuit and chocolate company Ülker Biskuvi Sanayi.The history of Yıldız Holding began in 1944 with the manufacture of the first Ülker brand Pötibör biscuits. These first biscuits produced in Eminönü’s Nohutçu Han factory by Sabri Ülker, his brother Asım and three other work colleagues.
Four years later manufacturing moved from the small facility to a modern biscuit factory in Topkapı’s Takkeci District, in the village of Sağmacılar. Ülker is a subsidiary of Yıldız Holding. Its association with Ülker has benefitted Yıldız Holding in its business activities and added value to its other subsidiary brands. Ülker was the first subsidiary of Yıldız Holding and is its main brand. Today, Ülker has hundreds of sub-brands that serving the consumers and holding a strong presence in the marketplace. The brands all share the same principles and values of Ülker manufacturing a wide span of products such as biscuits, chocolate, candy, chewing gum, liquid oil, dairy products, carbonated beverages, ice cream, coffee and baby food. It bought and turned round Godiva, the Belgian chocolatier, in 2007.
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Hakimiyet bila kaydü şart Milletindir
Mavi Boncuk |
Hakimiyet bila kaydü şart Milletindir | Egemenlik, kayıtsız şartsız Milletindir
This principle is written on the wall behind the chairman of the General Assembly Hall in the Grand National Assembly. Sovereignty without restriction belongs to the Nation.
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(from left to right) وَأَمْرُهُمْ شُورَى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ "Ve emruhum sûrâ beynehum", “They perform their affairs by mutual consultation” (Kur'an, Surah, 38). This calligraphy was placed during the preparation of the first Turkish Parliament building in Ankara.
“Hakimiyet Milletindir” calligraphy was written by Mehmed Hulusi Yazgan[1] in Ottoman Turkish script. This calligraphy is shortest style of Hakimiyet bila kaydü şart Milletindir phrase in law.
“Hakimiyet Milletindir” was changed to “Egemenlik Ulusundur” after the new alphabet law and modern Turkish language reform.
[1] Mehmed Hulusi Yazgan | İstanbullu Hulusi Efendi (b.1868, İstanbul – d. 1940) Hattat/calligrapher. Calligraphy (from Ancient Greek: κάλλος kallos "beauty" and γραφή graphẽ "writing") is a visual art related to writing. It is the design and execution of lettering with a broad tip instrument or brush in one stroke as opposed to built up lettering, in which the letters are drawn.
Hakimiyet bila kaydü şart Milletindir | Egemenlik, kayıtsız şartsız Milletindir
This principle is written on the wall behind the chairman of the General Assembly Hall in the Grand National Assembly. Sovereignty without restriction belongs to the Nation.
(from left to right) وَأَمْرُهُمْ شُورَى بَيْنَهُمْ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ "Ve emruhum sûrâ beynehum", “They perform their affairs by mutual consultation” (Kur'an, Surah, 38). This calligraphy was placed during the preparation of the first Turkish Parliament building in Ankara.“Hakimiyet Milletindir” calligraphy was written by Mehmed Hulusi Yazgan[1] in Ottoman Turkish script. This calligraphy is shortest style of Hakimiyet bila kaydü şart Milletindir phrase in law.
“Hakimiyet Milletindir” was changed to “Egemenlik Ulusundur” after the new alphabet law and modern Turkish language reform.
[1] Mehmed Hulusi Yazgan | İstanbullu Hulusi Efendi (b.1868, İstanbul – d. 1940) Hattat/calligrapher. Calligraphy (from Ancient Greek: κάλλος kallos "beauty" and γραφή graphẽ "writing") is a visual art related to writing. It is the design and execution of lettering with a broad tip instrument or brush in one stroke as opposed to built up lettering, in which the letters are drawn.
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Article | The Iraq Troop-Basing Question and the New Middle East
Mavi Boncuk | The Iraq Troop-Basing Question and the New Middle East
James F. Jeffrey[1]
http://www.washingtoninstitute.org/uploads/Documents/pubs/PolicyNote21_Jeffrey2.pdf
Seer also:
[1] Ambassador James F. Jeffrey is the Philip Solondz distinguished visiting fellow at The Washington Institute where he focuses on U.S. strategies to counter Iran's efforts to expand its influence in the broader Middle East.
One of the nation's most respected diplomats, Ambassador Jeffrey has held a series of highly sensitive posts in Washington, D.C., and abroad. In addition to his service in Ankara and Baghdad, he served as assistant to the president and deputy national security advisor in the George W, Bush administration, with a special focus on Iran. Previously, at the State Department, he served as principal deputy assistant secretary for the Bureau of Near Eastern Affairs at the Department of State, where his responsibilities included leading the Iran policy team and coordinating public diplomacy. Earlier appointments included service as senior advisor on Iraq to the secretary of state; chargé d'affaires and deputy chief of mission in Baghdad; deputy chief of mission in Ankara; and ambassador in Albania.
A former infantry officer in the U.S. army, Ambassador Jeffrey served in Germany and Vietnam from 1969 to 1976.
James F. Jeffrey[1]
http://www.washingtoninstitute.org/uploads/Documents/pubs/PolicyNote21_Jeffrey2.pdf
Seer also:
November 2, 2014
September 23, 2014
[1] Ambassador James F. Jeffrey is the Philip Solondz distinguished visiting fellow at The Washington Institute where he focuses on U.S. strategies to counter Iran's efforts to expand its influence in the broader Middle East.
One of the nation's most respected diplomats, Ambassador Jeffrey has held a series of highly sensitive posts in Washington, D.C., and abroad. In addition to his service in Ankara and Baghdad, he served as assistant to the president and deputy national security advisor in the George W, Bush administration, with a special focus on Iran. Previously, at the State Department, he served as principal deputy assistant secretary for the Bureau of Near Eastern Affairs at the Department of State, where his responsibilities included leading the Iran policy team and coordinating public diplomacy. Earlier appointments included service as senior advisor on Iraq to the secretary of state; chargé d'affaires and deputy chief of mission in Baghdad; deputy chief of mission in Ankara; and ambassador in Albania.
A former infantry officer in the U.S. army, Ambassador Jeffrey served in Germany and Vietnam from 1969 to 1976.
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1951 | Return of the Exile
Mavi Boncuk |From the Magazine | Foreign News
Return of the Exile
Posted Monday, Jul. 9, 1951
Carloads of funeral wreaths preceded the flag-draped coffin through Istanbul's streets to the Monument of Eternal Liberty. Turks by the thousands marched in the long cortege that followed, and lined the streets with heads bowed in reverence. All of Turkey paused for a moment last week as the long-dead bones of Midhat Pasha were brought home from exile for proper burial in his native land. Said a spectator: "This is a day not for sorrowing, but for rejoicing."
A Reformer's Progress. Turkey today is largely the creation of the "Young Turk" movement, whose Kemal Atatürk made a modern nation out of the ancient "sick man of Europe." Midhat was a "Young Turk"—in spirit at least—before Atatürk was ever heard of. He was born in 1822, the son of a Constantinople judge. At 29, he was made General Secretary of the State Council of well-meaning but pusillanimous Sultan Abdul Mejid. A sternly upright and able young man with compassionate and liberal convictions, Midhat was soon serving as a trouble-shooter in one tense corner after another of the sprawling Ottoman empire. His determined efforts to abolish slave labor, wipe out anti-Christian discrimination and establish schools and colleges went far to pacify Turkey's perennially rebellious Balkan provinces and to infuriate the Russians, who dreamed of a Balkan empire all their own.
But, like many a reformer, Midhat made enemies in high places during his years of service. Some time after Abdul Mejid died, the Russian ambassador at Constantinople used his friendship with the Queen Mother to get Midhat recalled from the Balkans. Midhat squared himself with the new Sultan, Abdul Aziz, and was soon appointed Grand Vizier of the Empire. From this lofty eminence he discov. ered that the Sultan was growing rich, at his country's expense, on bribes from a wealthy Austrian railroad man. Midhat appealed to the Sultan's conscience. The Sultan returned the bribes and sulkily fired Midhat. Soon afterwards, in 1876, Abdul Aziz was deposed by his nephew Murad V. Abdul Aziz promptly killed himself with a pair of scissors. Murad lasted three months; then he was deposed by his brother Abdul Hamid II.
Plot & Prison. Abdul Hamid was a devious, scheming tyrant who hated Reformer Midhat, chiefly because the latter had written a constitution for Turkey. The new Sultan reappointed Midhat as Grand Vizier and set an army of spies to watch him. Soon he had cooked up enough phony charges to banish Midhat and all his followers. Responding to diplomatic pressure, Abdul Hamid restored Midhat to imperial grace. In 1879, however, he had Midhat arrested for the "scissor-murder" of Abdul Aziz.
Midhat was tried in a green tent in the courtyard of Yildiz Palace, where he stood with nine others in a trench, facing his judges. Afraid to execute Midhat, the Sultan commuted his death sentence to life imprisonment in Taif, near Mecca. There the ex-Vizier contracted anthrax. The Sultan refused to allow a doctor to see him. When Midhat got over the disease unaided, the Sultan ordered his food poisoned. Jailers friendly to Midhat foiled that scheme as well. "We are face to face with . . . the blackest designs," Midhat wrote his family. "There's little hope we'll ever escape." Before the letter reached its destination, 62-year-old Midhat Pasha had been strangled by assassins; Abdul Hamid ordered his head sent to Constantinople, just to make sure.
The rest of Midhat stayed decently buried in Taif until it was returned to Turkey last week by express permission of Saudi Arabia's King Ibn Saud, who respectfully begged leave to foot half the bill for the funeral journey. "Now," said a deeply moved young officer as Midhat was placed in his new grave, "Turkey is vastly richer, for today it has both Midhat and Atatürk."
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Under consular protection...
Mavi Boncuk |Harral, Horace -- Engraver
[Ottoman Empire, 1870s.]
From Graphic. Illustrated Newspapers, Ltd., 1869-) .
Mid-Manhattan Library / Picture Collection
Captions: "Under consular protection : orphans from Batak preparing rice for their dinner under the superintendence of the British Consul's 'Cavass'"; "The trial of the Bashi-Bazouks : a very tedious affair : the guard of the court"; "The trial of the Bashi-Bazouks : the court of the first day." Printed on border: "Ikiades (Greek), Sadoullah Effendi (president of the court), Selim Effendi, Wassa Effendi (a Christian Turk), Mr. Baring's dragoman, Mr. Walter Baring, Jovantcho (a Bulgarian), Counsel for the prisoner, Pertev Effendi, The prisoner." Written on border: "J. 6, 1877."
[1] Horace Harral (active 1844-1891)
Harral was a prominent London wood engraver and etcher, who, with his brother, Alfred Harral, engraved numerous cuts for the Illustrated London News. He produced a group of photographs of his friends and associates, which are distinguished by their technical assurance and theatrical air.
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Word origin | Pala, Palet, Zırh, Palyaco, Soytarı
Mavi Boncuk |
Pala: shovel, oar, scoop, scull, spade EN. "küreğin yassı kısmı" [ Kahane & Tietze, The Lingua Franca in the Levant (1574) : sudan ateş çıkarur şiddet-i darbla palası ] from italian pala ; shovel or short wide sword. from latin pala: bahçe veya kayık küreği TR; garden shovel, flat part of an oar EN.
Palet:
Tarihçe (tespit edilen en eski Türkçe kaynak ve diğer örnekler)
"ressamların boya karma küreği" [ Osmanlı Ressamlar Cemiyeti Mecmuası (1912) ]from FR palette, artist's (painter's) palette knife
Zırh: zirih TR; special curved bladed knife EN; [ Aşık Paşa, Garib-name (1330) ]
from Persian zirih زره sözcüğünden alıntıdır. Old Persian and Parthian zrād Avesta zrāda.
Soytarı: saˁterī "lezbiyen"TR; lesbian EN. [ Câmi-ül Fürs (1501) ] saˁterī "suni penis takan veya kullanan (kadın), utanmaz, hayasız" TR; women using a fake phallus EN.[ Meninski, Thesaurus (1680) ] | ṣoytarī "taklitçi, maskara"[1] [ Ahmet Vefik Paşa, Lugat-ı Osmani (1876) ] from Arabic saˁtar سعتر "suni penis, zıbık" old greek sátyros[2] σάτυρος
[1] Where the word “mascara” comes from is unclear, but it is most frequently thought to be based from the Spanish word máscara meaning ‘mask’ or ‘stain’ and the Italian word maschera meaning ‘mask’.[1] The Oxford English Dictionary also cites an alternative Catalan definition that describes soot or a black smear, or a Portuguese root (the Portuguese word máscara means ‘mask’, but a similar word, mascarra, means dark stain or smut).
There is even strong support for a possible source from the Arabic word maskharah or ‘buffoon’. The Hebrew word משקרות (MaSQROTh) as relating to women's eyes is found in Isaiah 3:16 - see note on that passage in Adam Clarke. Latin treatises sometimes used the word mascara when referring to witches.
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Silver Coin Satyr advancing right, carrying off protesting nymph. Satyr balances a winecup on his erect penis on an Attic red-figured psykter, ca. 500-490 BC.In Greek mythology are a troop of male companions of Pan and Dionysus - ``satyresses`` were a late invention of poets— that roamed the woods and mountains. In mythology they are often associated with sex drive and vase-painters often portrayed them with uncontrollable erections.
[2] THE SATYROI (or Satyrs) were rustic fertility daimones (spirits) of the wilderness and countryside. They were close companions of the gods Dionysos,Rheia, Gaia, Hermes and Hephaistos; and mated with the tribes of Nymphai in the mountain wilds. Satyroi were depicted as animal-like men with the tail of a horse, assine ears, upturned pug noses, reclining hair-lines, and erect members. As companions ofDionysos they were usually shown drinking, dancing, playing tambourines and flutes (the instruments of the Bacchic orgy) and sporting with Nymphai. Men dressed up as Satyroi formed the choruses of the so-called Satyr-plays which were performed at the festivals of the god Dionysos. Some other closely related rustic spirits include the Panes (goat-legged satyrs),Seilenoi (elderly satyrs), Satyriskoi (child satyrs), and Tityroi (flute-playing satyrs).
Pala: shovel, oar, scoop, scull, spade EN. "küreğin yassı kısmı" [ Kahane & Tietze, The Lingua Franca in the Levant (1574) : sudan ateş çıkarur şiddet-i darbla palası ] from italian pala ; shovel or short wide sword. from latin pala: bahçe veya kayık küreği TR; garden shovel, flat part of an oar EN.
Palet:
Tarihçe (tespit edilen en eski Türkçe kaynak ve diğer örnekler)
"ressamların boya karma küreği" [ Osmanlı Ressamlar Cemiyeti Mecmuası (1912) ]from FR palette, artist's (painter's) palette knife
Zırh: zirih TR; special curved bladed knife EN; [ Aşık Paşa, Garib-name (1330) ]
from Persian zirih زره sözcüğünden alıntıdır. Old Persian and Parthian zrād Avesta zrāda.
Soytarı: saˁterī "lezbiyen"TR; lesbian EN. [ Câmi-ül Fürs (1501) ] saˁterī "suni penis takan veya kullanan (kadın), utanmaz, hayasız" TR; women using a fake phallus EN.[ Meninski, Thesaurus (1680) ] | ṣoytarī "taklitçi, maskara"[1] [ Ahmet Vefik Paşa, Lugat-ı Osmani (1876) ] from Arabic saˁtar سعتر "suni penis, zıbık" old greek sátyros[2] σάτυρος
[1] Where the word “mascara” comes from is unclear, but it is most frequently thought to be based from the Spanish word máscara meaning ‘mask’ or ‘stain’ and the Italian word maschera meaning ‘mask’.[1] The Oxford English Dictionary also cites an alternative Catalan definition that describes soot or a black smear, or a Portuguese root (the Portuguese word máscara means ‘mask’, but a similar word, mascarra, means dark stain or smut).
There is even strong support for a possible source from the Arabic word maskharah or ‘buffoon’. The Hebrew word משקרות (MaSQROTh) as relating to women's eyes is found in Isaiah 3:16 - see note on that passage in Adam Clarke. Latin treatises sometimes used the word mascara when referring to witches.
[2] THE SATYROI (or Satyrs) were rustic fertility daimones (spirits) of the wilderness and countryside. They were close companions of the gods Dionysos,Rheia, Gaia, Hermes and Hephaistos; and mated with the tribes of Nymphai in the mountain wilds. Satyroi were depicted as animal-like men with the tail of a horse, assine ears, upturned pug noses, reclining hair-lines, and erect members. As companions ofDionysos they were usually shown drinking, dancing, playing tambourines and flutes (the instruments of the Bacchic orgy) and sporting with Nymphai. Men dressed up as Satyroi formed the choruses of the so-called Satyr-plays which were performed at the festivals of the god Dionysos. Some other closely related rustic spirits include the Panes (goat-legged satyrs),Seilenoi (elderly satyrs), Satyriskoi (child satyrs), and Tityroi (flute-playing satyrs).
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Balkan War Cartoons
Published: 11 June 1913
Reports from Sofia say that the Bulgarian government has mobilized large numbers of soldiers to villages near the borders with Serbia and Greece. More than 20,000 men marched across the Orliako Bridge that crosses the River Strunia. In Serbia, the Crown Prince reviewed up to 100,000 soldiers in expectation of war.The deterioration in relations between the former allies is rooted in a dispute over control of territory in Macedonia and in enduring ethnic tensions in the region. Although Bulgaria, Greece, Montenegro and Serbia now stand independent from the Ottoman Empire, the borders between these countries have never satisfactorily been settled.
War in October last year saw those countries unite as the Balkan League to attack the Ottoman Empire. Seven months of fighting were ended with the effective removal of Ottoman power in the Balkans for the first time in 500 years.
The Treaty of London, which marked the end of the war, was brokered by Sir Edward Grey, the British Foreign Secretary, but was subject to profound criticism even by those who signed up to it.The Balkan war that was ‘practically over’ at the end of April is set to reignite in early June 1913 (Punch, 23 April 1913). The chief Montenegrin delegate, M. Popovitch said in London: ‘We
have signed because nothing else remained for us to do. We are glad to have peace, but we are profoundly dissatisfied with the terms upon which we have been obliged to accept it. After a successful war we have been despoiled of the fruits of our victories. We have been made the whipping-dog of Europe.’ Montenegrin discontent is shared by Bulgarians, though for entirely different reasons: Bulgaria was expecting to gain control of most of Macedonia. An agreement between Serbia and Greece has undercut Bulgarian ambitions, however, and war now appears imminent despite Russian attempts to broker a deal. Railway communications between the countries has been stopped and farmers working the land along the disputed frontiers have been ordered not to cross the border by Serbian authorities.
[1] Joseph Ferdinand Keppler (1 February 1838 Vienna–19 February 1894 New York) was an Austrian-born American cartoonist and caricaturist, who greatly influenced the growth of satirical cartooning in the United States. Keppler's son, Udo J. Keppler (1872–1956), was also a political cartoonist and editor for Puck Magazine, a collector of Indian artifacts and an Indian activist. He had his name changed to Joseph Keppler, Jr. in honour of his father. He was an honorary chief of the Seneca nation, promoted Iroquois lacrosse teams, and obtained discount railroad fares for New York Indians.
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