^{page 204 note 1} Taşköprüzâde, Ahmed, Şakâ'ik en-nu, tr. efendi, Mecdî (Istanbul, 1269).Google Scholar

^{page 204 note 2} ‘Atâ'î, Hadâik ül-haka'ik fî tekmilet üs-sakâyik (Istanbul, 1269).Google Scholar

^{page 204 note 3} Kissling, H. J., ed., 'Ušáqîzâde's Lebensbeschreibungen berühmter Gelehrter und Gottesmänner des osmanischen Reiches im 17. Jahrhundert (zeyl-i šaqâ'iq) (Wiesbaden, 1965).Google Scholar

^{page 204 note 4} 'Atâ'î, p. 271.Google Scholar

^{page 206 note 1} Uzunçarşili, Ismail Hakki, Osmanli devletinin ilmiye teşkilati, Türk Tarihi Kurumu Yayinlarindan, VIII, 17 (Ankara, 1965), p. 276.Google Scholar

^{page 207 note 1} 'Atâî, pp. 257, 259.Google Scholar

^{page 207 note 2} Gibb, H. A. R. and Bowen, Harold, Islamic Society and the West. A Study of the Impact of Western Civilization on Moslem Culture in the Near East, 1 vol. in 2 parts (London, I 7), vol. 1, part 2, p. 160.Google Scholar

^{page 208 note 1} Gibb and Bowen, p. 150.Google ScholarItzkowitz, N., ‘Eighteenth-Century Ottoman Realities’, Studia Islamica, vol. 16 (1962), pp. 73–95.CrossRefGoogle Scholar

^{page 208 note 2} Islâm Ansiklopedisi, art. ‘Bâkî’.Google Scholar

^{page 209 note 1} Ibid. p. 286.

^{page 209 note 2} Ibid. p. 257.

^{page 210 note 1} Ibid. p. 286.

^{page 210 note 2} Ibid. p. 289.

^{page 211 note 1} Ibid. p. 294.

^{page 211 note 2} Ibid. p. 295.

^{page 211 note 3} Ibid. p. 282.

^{page 211 note 4} Ibid. p. 248.

^{page 211 note 5} Unique among the 'ulemâ that made up the sample was the case of Mîrza Mahdûm. His father was a descendant of Seyyid Curcânî, and on his mother's side he was descended from Mîr Giyâseddîn Mansûr of Tabrîz. He studied law, became a teacher of Ismâ'îl II while still a crown prince, and in 953 emigrated to the Ottoman empire, where he joined the Hanefî persuasion. When Ismâ'îl ascended to the throne, he returned to Persia, soon became şadr-i 'ulemâ and seyyid ül-eşrâf. After his protector's death he went back to the Ottoman empire, where he was appointed to various important offices as kâżî. In 994 he became kâżî of Istanbul. According to 'Atâ'î, toward the end of his life he became so strange that he could almost be considered insane. He left a diary, from which his biographer quotes a few lines, and which seems to have consisted of isolated lines without any attempt at connection. It is not apparent whether the quote is a translation, and in what language the original was written. If this diary could ever be found, it would constitute an extremely valuable source. ('Atâ'î, p.297.)Google Scholar

^{page 211 note 6} Uzunçarşili, p. II and passim.Google Scholar

^{page 212 note 1} Ibid. p. 19.

^{page 212 note 2} Ibid. p. 62.

^{page 216 note 1} 'Atâî, p. 245.Google Scholar

^{page 216 note 2} Ibid. p. 238.

^{page 216 note 3} Ibid. pp. 252, 284.

^{page 216 note 4} Gibb and Bowen, p. 147.Google Scholar

^{page 216 note 5} 'Atâ'î, P. 270.Google Scholar

^{page 216 note 6} Uzunçarşili, p. 55.Google Scholar

^{page 216 note 7} 'Atâ'î, p. 262.Google Scholar

^{page 217 note 1} Itzkowitz, passim.Google Scholar

^{page 217 note 2} Uzunçarşili, pp. 71–4.Google Scholar

^{page 217 note 3} Itzkowitz, p. 91.Google Scholar

^{page 217 note 4} Gibb and Bowen, p. 107.Google Scholar

^{page 217 note 5} Mustafâ, Selânîkî, Tarîh-i Selânîkî Mustafâ (Istanbul, 1281), p. 269.Google Scholar