Hüseyin arslan, Rahmi Deniz Özbay

EXTENDED ABSTRACT
Emigration in the Ottoman State due to Economic and Political Factors:

In the Muhimmah Books in the 16th Century
Hüseyin ARSLAN^, Rahmi Deniz ÖZBAY^*
Immigration is the incident of geographical movement of a person or people from one location to another in order to spend their future life partly or completely so that they can settle there for good or temporarily. Migration, which is a type of social movement, can be studied as immigration and emigration. “The population movement that occurs by getting across the borders of a country in both the directions with a view to working, settling is called emigration (external migration). Meanwhile, seasonal migration is that type of migration whereby a person/people leave their place except in those times when the economic activities in that place from which they emigrate are busy until the next time in order to work in other regions.

Those references wherein those decisions taken by Divan Al-Humayun (the Imperial Council), the State’s top administrative body, which shed light upon the institutions, implementations and the history, in many similar fields, of the Ottoman State, are recorded are called Books of Muhimmah, the decisions wherein being called Huqum (Decree).

The Ottoman administration preferred the growth in population and, in that context, the concerned authorities were encouraged. Apart from transferring the population to vacant fertile soils, immigration movements were urged, too. The objective that lies under such type of policy could be accepted to be the requirement for bigger population in order to realize comprehensive military, financial, economic, social and political policies.

The aim of this archive research is to obtain some knowledge as regards to which factors people immigrated into and emigrated from the Ottoman State within the coverage of the population movements. How did it administer the relations on the borders with Asia and Europe as well as with the neighboring states within this context? How was the external migration assessed as a means of attracting or transferring population? The replies of such questions were sought.

The 16th century was preferred as it was the age wherein the Ottoman State was the most developed from many aspects. The research was carried out on basis of the Muhimmah Books. The findings were evaluated in light of the documentary examples. Although we were to be satisfied with a limited number of original archives documents, the study was supported with secondary references.

Having given the transcription of the Muhimmah Books, which were written in the Calligraphy of Divan, the summary and main theme thereof was provided in current Turkish as well. Examples were taken from the Ottoman State’s lands in Asia and Europe.

The following order was observed in showing the Muhimmah Books as reference: the numbers of Muhimmah Books, the page numbers, the numbers of decrees and the Hegira dates of decrees along with the equivalent dates thereof by the Gregorian Calendar.

After the introduction, the aim, method, archive research and literature review, findings, evaluation and result, the list of references was provided and the study was completed.

The backbone of the study is composed of the Books of Muhimmah. It is possible to realize a scientific contribution by benefitting from this historical past and this original source in order to develop and improve as an individual, the society, the state and civilization as well as to promote the structure and quality of the population. With this contemplation, the population movement that could be related to external migration was researched in the Muhimmah Books numbered 5, 6, 7, 12, 31, 32 and 35.

In fact, the movement from the Ottoman lands to the East began to be observed with the emergence of Shah Ismail and the period earlier. Shah Ismail, after the advice of his followers and consultants, invited the adherents of Safawites in Asia Minor to join him. Afterwards, the peasant and nomad Turcoman of Asia Minor obeyed this invitation with great enthusiasm and thus played a great role in the foundation and rise of the Safawite State as army officers and administrators.

In the decree sent to the Beg of Trabzon, it was ordered that measures be taken with the mention that 30 Qizilbash Chapnis from the Town of Kürtün emigrated to the land of Safawites after the Treaty of Peace, adding that others were continuously collecting Nuzur (animals for sacrifice) and that they might emigrate for good. Likewise, it was further ordered that the disbelieving ones of them be captured and conveyed to Istanbul, reminding that those innocuous ones should not be disturbed with that excuse, in which respect an emigration subject to political and denominational preference was in question.

That attitude of the brother of Kubad Beg, Ruler of Imadiyyah, viz. Bahram, who is said not to give up plotting mischief and to have visited such places as Urmiyyah, Tabriz, and Kazvin in the Land of the Safawites, passing by the City of Van in the company of forty men in his suite, owing to both the dispute with his brother and his dissatisfaction with the Sanjaq given to him by the Ottoman State was evaluated as his preference for Rafizi Sect and siding with the Qizilbashs.

In another document it is highlighted that a peace treaty actually continued to be valid between the Ottoman State and the Safawite administration at the time, adding that Sheikh Haydaride Kara Beg, who allied with the Safawite administration, drew population from those villages subject to the Ottoman State, having trespassed the mentioned treaty, thereby causing external migration. Nevertheless, it is stated that that Ottoman subjects migrated to the Safawite land was an act of oppression and injustice, which was not given consent to by the Sultan.

Meanwhile, the issue that the peoples of Bozulus and Karaulus, who were deprived of their land on a large soil, inclusive of Diyarbekir, Van, Erzurum, Rum (Sivas) and Zulkadirlu (Maraş) for the alleged reasons that their places were being given to others by Sanjaqbegs with such excuses as that they were vacant and forlorn without any title-deeds, would be dispersed in the Safawite land was negotiated and thereby the authorities and kadis (judges) of the said cities were demanded that they should take the required measures, emphasizing that if they emigrated to the Safawite land there would be considerable decrease in the revenues of the State.

Such decrees as wherein it was ordered that the double taxation be ended because those people of other nations that emigrated across the border (viz. to Iran) since Sancakbegs seized their yaylaqs (summer pastures) illegally to give them to others as Timars were subjected to taxes under various titles; that those nations that were expelled from their yaylaqs unjustly should be ensured to return to their soils within the Ottoman land, thereby being restored their summer pastures; that it was ensured that the said people return to their summer pastures and winter pastures in peace without them being caused any injustice by any manner at all; that the justice should be secured; that those that cased oppression and injustice should be punished with due justice; and that a detailed report be submitted to the Sultan were conveyed to the Beylerbegs of Diyarbekir and Erzurum.

According to the letter written by the Ottoman administration to the ruler of Luristan, Muhammedi Mirza, he was demanded, with the mention of the land – of those lands that had been given to Gazi Khan - that had been allocated to him for his taking refuge and settling therein with his family, subjects and tribe, whereby he was demanded that he defend the Religion of Islam, that he should exert due endeavor and effort in observing the enemies of the Ottoman State and protecting the State. In truth, the Ottoman administration favored population growth by providing places and opportunities to those that wished to immigrate to the Ottoman land with their tribe, family and adherents.

In that decree that was sent to those Begs that were affiliated to the Beylerbeg of Baghdad, the begs in the lands around the border were warned that those tribes and groups, who were called Ulusat, from the place called Upper Janib in Iran, who wanted to come into the Ottoman land, should be prevented from entering the Ottoman country because they were rebellious, mischief-makers and evil-doers, putting emphasis thereby on the point that such people were not to be allowed to enter the country.

In 1565, the Erdel Kingdom was subject to the Ottoman State. Meanwhile, the Rulers of Sabash and Logosh were subject to the Kingdom of Erdel. The said rulers announced that they would exempt those that wished to settle in their vicinity from taxation up to three years, whereby they aimed to promote the population of their lands. In that context, of the Ottoman subjects, most of the non-Muslims that had settled in around Vidin, Fath Al-Islam and Danube were about to migrate to those lands. It is understood that some of them had gone there. In the said decree, the king was demanded that he order that his officers should find those subjects that had migrated to the said places and ensure their return to their former places.

When those that went to collect Kharaj in the aforesaid four locations saw that the Kharaj was deficient and investigated into the matter, in the City of Tamashwar, they came to understand that the said taxes fixed per home were entered into Books while, as they were written per capita in other places, the subjects there migrated to the City of Tamashwar, thus warning that people were not to be allowed to migrate from that place to the latter; that it be ensured that those that had gone there be returned; also warning that effort should be exerted to attract subjects from Sabash and Lagos and Majar to Tamashwar and to the aforesaid place if it was wished that the country be made prosperous and developed. Also, it was stated that no good could be achieved by evacuating the population on one hand and transferring it to the other side, while filling the population vacation in that new place with that transferred population, for which reason it was advised that in place of attracting population from the inland places, a flow of population should be ensured from the outside to the inside.

That the population left the country owing to such reasons as tyranny, injustice and pressure that were against justice was not deemed appropriate. In that context, it was underlined that a contrary policy of population should be followed if the aforesaid city was wished to develop, whereby ensuring population to immigrate from abroad into that city to settle there.

These documents being taken into consideration, it is seen that the Ottoman State preferred the immigration from the neighboring countries, both in the east and the west, as the foreign population policy in order to contribute to the development of the production, security, public works, peace and welfare. Furthermore, the promotion of the immigration was given significance by the State from the aspects of making the concerned regions of the country well populated and prosperity as well as the revivification, development and the manufacturing of values economically and financially. Meanwhile, in pursuit to this very understanding, the emigration was discouraged lest the opponent countries should be strengthened in their economy, military force, politics, administration, security and human resources.

It is understood that some of the immigrations and emigrations related to the population movement were seasonal trans-border migrations while some others were caused by interparty conflicts and the dissatisfaction with the administrators’ practices.

Again, it is seen that, within the coverage of the foreign economy, just as the Ottoman State followed such a policy wherein it allowed the import of economic sources to ensure self-subsistence in return of which it restricted, subjected to permit or totally banned the export of arms, mounts, provisions, munitions and the like articles of defensive and vital value, as the population policy, in a synchronized manner thereby, it did not give permission to emigration but encouraged immigration in a controlled and preferential method.

Given that the development of a country and growth thereof in all aspects are based on the adequacy of the population and economic sources, it is also today advisable that such population policies are implemented as whereby the populations are encouraged to live where they are ensuring that they stay in the country through the fulfillment of the conditions of welfare without hindering human rights and freedoms. Currently, due to what is known as the brain-drain, whereby the qualified people of the underdeveloped countries emigrate to the developed countries, the intellectual and scientific levels as well as the level of the perception of life fall in those countries wherefrom people emigrate. On the other hand, those countries that get migration attain to an advantageous position from sociological, economic, military, strategic and many other similar aspects, as result of which those countries wherefrom people emigrate could be changed into semi- or full-colonies, thus being debased into a dependent position.

Kaynakça / References

Arşiv Kaynakları

Mühimme Defteri: 6, 206-207, 445. 26 Rebi'ü'l-evvel Sene 972/ 1.11.1564

Mühimme Defteri: 5, 108, 252. 25 Safer Sene m.[973]/ 21.9.1565

Mühimme Defteri: 7, 170, 448. 11 Cemaziye’l-evvel Sene 975/13.11.1567

Mühimme Defteri: 7, 848, 2321. 29 Rebi’ü’l-evvel [976]/ 21.9.1568

Mühimme Defteri: 12, 42, 86. 23 Ramazan Sene 978/ 18.02.1571

Mühimme Defteri: 32, 20, 72. 7 Ramazan Sene 985/ 18.11.1577

Mühimme Defteri: 35, 262, 664. 27 Receb Sene 986/ 10.10.1577

Mühimme Defteri: 31, 388, 863. 13 Şaban Sene [986]/ 15.10.1578

Mühimme Defteri: 32, 376-377, 668. 19 Rebi’ü’l-evvel Sene 986./27.05.1578

Mühimme Defteri: 5, 513, 1401. 17 Ramazan Sene 993 / 12.9.1585
Basılı Kaynaklar

Akbayar, N. (2001). Osmanlı Yer Adları Sözlüğü. İstanbul: Tarih Vakfı Yurt Yayınları.

Akkayan, T. (1979). Göç ve Değişme. İstabul: 1979.

Arslan, H. (2001). 16. Yüzyıl Osmanlı Toplumunda Yönetim, Nüfus, İskân, Göç ve Sürgün. İstanbul: Kaknüs Yay.

Geza, D. (1999). Osmanlı Macaristan’ında Toplum, Ekonomi ve Yönetim. 16. Yüzyılda Simontornya Sancağı. İstanbul: Tarih Vakfı Yurt Yayınları.

Djafar-Pour, A. (1977). Nadir Şah Devrinde Osmanlı-İran Münasebetleri. Yayımlanmamış Doktora Tezi, İstanbul: İstanbul Üniversitesi Edebiyat Fakültesi, Osmanlı Müesseseleri ve Medeniyeti Tarihi Kürsüsü.

Emecen, F. ve Şahin, İ. (1994). II.Bayezid Dönemine Ait 906/1501 tarihli Ahkam Defteri. İstanbul: TDAV.

Genç, M. (2013). Osmanlı İmparatorluğu'nda Devlet ve Ekonomi. İstanbul: Ötüken Yayınları.

Genç, Y. İhsan ve arkadaşları. (2010). Başbakanlık Osmanlı Arşivi Rehberi. İstanbul: Başbakanlık Basımevi.

Kaya, M. (2011). Çepniler Tarihi Serüveni ve Giresin-Espiye Yöresinin Kültür Kökenleri. İstanbul: Togan Yayınları.

Kurtuluş, B. (1999). Amerika Birleşik Devletleri’ne Türk Beyin Göçü. İstanbul:. Alfa Yayınları.

Kurtuluş, R. (2003). Luristan. İslam Ansiklopedisi, c. 27, s. 227. Ankara: TDV.

Küpeli, Ö. (2010). Irak-ı Arapta Osmanlı-Safevî Mücadelesi (XVI-XVII.Yüzyıllar). History Studies. Middle East Special Issue, s. 228-230.

Sami, Ş. (1996). Kâmûs u’l-A’lâm. Ankara: Kaşgar Neşriyat.

Sami, Ş. (2004). Kamus- ı Türki. İstanbul: Kapı Yayınları.

Sümer, F. (1998). Çepni. İslam Ansiklopedisi, c. 8. İstanbul: Türkiye Diyanet Vakfı

Tuna, K. (1981). Yurt Dışına İşçi Gönderme Olayının Sosyolojik Eleştirisi. İstanbul: İstanbul Üniversitesi

Edebiyat Fakültesi Basımevi.

Uzunçarşılı, İ. H. (1973). Osmanlı Tarihi, c. 3, k.1. Ankara: TTK..

Uzunçarşılı, İ. H. (1977). Osmanlı Tarihi, c. 3, k.2. Ankara: TTK.

Sıra No	Mühimme Kayıtları Defter, Hüküm, Sayfa, Tarih	Nüfus Hareketi Niteliği	Etkenleri	Yönü	Sonuçları
1	5, 513, 1401. 17 N. 993 12.9.1585 Perşembe	Çepnilerin, Safevîlere destek sağlaması amacıyla	Siyasi-Mezhebî	Yukarı Canib (Safevî ülkesi)	Yöneticilerden hukuka uygun olarak önlem alınması ve suçluların cezalandırılması istenir
2	32, 20, 72. 7.N.985 18.11.1577	İmadiye’den Urmiye, Tebriz ve Kazvin’e firar edenler	İdari-Siyasi. Tahsis edilen arazileri beğenmemek	Yukarı Canib (Safevî ülkesi)	Yöneticilerden hukuka uygun olarak önlem alınması ve firarilerin yakalanması istenir. Olay daha sonra birden çok savaşa zemin hazırlayacaktır.
3	31, 388, 863. 13 Ş. [986] 15.10.1578.	Şehr-i Zol’da yurtlarını terk eden ahali	Zulüm ve baskıdan dolayı	Yukarı Canib (Safevî ülkesi)	Zulüm baskı yapanların soruşturulması, önlem alınması
4	7, 848, 2321. 29 Ra. [976] 21.9.1568	Sivas, Erzurum, Diyarbekir, Zulkadirlu- Yukarı Canib hattında Bozulus-Karaulus göçü	Boş, harap ve tapu kaydı yok denilerek yurtlarının sancakbeyleri tarafından başkalarına verilmesi	Yukarı Canib (Safevî ülkesi)	Bozulus ve Karaulus taifelerinin Sâfevî ülkesine dağılacağı, vilâyet ilgililerinden ve kâdılardan gerekli tedbirlerin alınması istenmektedir. Bunların Sâfevî ülkesine gitmesi halinde devlet gelirlerinde azalma olacağı vurgulanmıştır.
5	6, 206-207, 445. 26 Ra. 972 1.11.1564	Çifte vergilendirme ve yasadışı vergiler nedeniyle ulusların göçü	Çifte vergi ve haksız kazanç	Yukarı Canib (Safevî ülkesi)	Osmanlı hudutları içerisine geri dönüşün sağlanması, yaylaklarının iade edilerek yaylak ve kışlaklarına huzur içinde varıp dönmeleri temin edilerek hiçbir şekilde haksızlık yapılmaması hususunda gerekli bütün önlemlerin bir an önce alınarak adaletin sağlanması, zulüm ve haksızlığa yol açanların adalet üzere cezalandırılması ve bütün bunlara ilişkin tafsilatlı bir raporun padişah'a gönderilmesi
6	32, 376-77, 668. 19 Ra. 986 27.05.1578 Pazartesi	İltica	Siyasi. Luristan Hakimi Muhammed Mirza ve bağlılarına davet nedeniyle	Osmanlı Ülkesi	Gazi Han’a verilen ülkelerden olmak üzere ailesi, bağlıları ve aşiretiyle birlikte iltica edip yerleşmesi için tahsis edilen araziden bahisle ve buna bağlı olarak kendisinden İslam dinini savunma konusunda, Osmanlı Devleti’nin düşmanlarını gözetlemede ve devleti korumada gerekli gayret ve çabayı göstermesi talep edilmiştir.
7	12, 42, 86. 23 N.978 18.02.1571	Yukarı Canib’ten Osmanlı ülkesine aşiretlerin girişi	Asayişin bozulması ve ekonomik nedenler	Osmanlı Ülkesi	Osmanlı ülkesine gelmek isteyen ve ulusât olarak belirtilen aşiret ve grupların asayiş bozucu, fesat ve kötülük yapıcı olduklarından dolayı Osmanlı Ülkelerine girişlerinin önlenmesi konusunda sınır bölgesinde bulunan beyler uyarılarak, bu tür kimselerin sınırdan içeri sokulmaması
8	5, 108, 252. 25 S. m.[973] 21.9.1565 Cuma	Erdel Krallığına bağlı bölgelerde yer değiştirmeler	Ekonomik etkenler	Erdel Krallığı, Sebeş ve Logoş	Osmanlı ülkeleri reayası olup yer değiştirenlerin tespit edilerek, geldikleri yerlere yerleştirilmeleri emredilir
9	7, 170, 448. 11 Ca. 975 13.11.1567 Perşembe	Semendire, Alacahisar, İzvornik, Vidin ve Temeşvar’da nüfusun yer değiştirmleri	Vergi muafiyeti sağlamak amacıyla	Şebeş, Lagos, Macar' dan Temaşvara	İç bölgelerden nüfus çekilmesi yerine, dıştan içe doğru bir nüfus akışının temin edilmesi istenmektedir
10	35, 262, 664. 27 B.986 10.10.1577 Perşembe	Segedin Beyi ve yöneticilerinin uygulamalarından dolayı dış göç	Zulüm, haksızlık, baskı gibi nedenler	Dar ü'l-harbe iltica (Osmanlı ile barışık olmayan yurtlar)	Dışardan nüfusun bu vilayete göç ettirilerek yerleştirilmesi çerçevesinde politikaların izlenmesi üzerinde durulmuş ve emir niteliğinde önerilmiştir

Ek: Mühimme hükümleri analitik sınıflandırma

^Yrd. Doç. Dr. İstanbul Ticaret Üniversitesi, Meslek Yüksek Okulu, [e-mail]

^Doç. Dr. Rahmi Deniz ÖZBAY, Marmara Üniversitesi, İktisat Fakültesi, İktisat Bölümü, [e-mail]

1^ Bkz. aynı eserde geçen hükümler; Hüküm No: 47, evahir-i Zilkâ’de, Sene 906/10-16 Haziran 1501 Çarşamba; Hüküm No:71; evahir-i Z.ilkâ’de, Sene 906/10-16 Haziran 1501 Çarşamba.

2^ Bkz. aynı eserde geçen hükümler; Hüküm No:453,454 evâhir-i Zilhicce 906/10-16 Temmuz 1501 Cuma.

3

4^ Başta Sünni-Şafi’i olan Sâfevî tarikatı;Şeyh Sâfî’nin torunu Hoca Ali’ den (1392-1422) itibaren tekkeye üşüşen Alevî Türkmenlerin etkisiyle Şiiliğe eğilim göstermiştir. Timur; Ankara savaşından sonra Anadolu’dan götürmekte olduğu esirleri, Hoca Ali’nin arzusu üzerine serbest bırakır. Hoca Ali, bunları azat eder. Bir kısmı, vatanlarına dönüp Teke-ili’nde (Antalya –Burdur yörelerinde) Safevî sevgisini yaydıkları, diğerlerinin ise Erdebil’e yerleşip “Rumlu” = Anadolu’lu adıyla şeyhin kabilesini ve bağlılarını oluşturduğu ifade edilmiştir. Bağlılarının çoğalması Şeyh Cüneyd’i (1447-1460), tarikatını dini-siyasi bir yapıya dönüştürmeye yöneltir. Ondan sonra oğlu Haydar, dayısı Uzun Hasan’a damat olup Erdebil’de tarikat postuna oturtulur. Savaşa hazırladığı müritlerini diğer askerlerden ayırt etmek için on iki imamı ifade eden on iki dilimli kırmızı renkli “Tâc” giydirerek surh-ser = Kızılbaş diye nitelenmelerine yol açar. Oğlu İsmail, Akkoyunlu’nun içinde bulunduğu karışıklıktan istifadeyle hicri 905/m 1500’de ayaklanır (Ali Djafar-Pour, 2010).

5^ Kürtün şimdilerde Gümüşhane’nin bir ilçesidir.

6^ Çepni: Oğuz boylarından olup Üç-Oklar’dan Gök Han’ın dördüncü oğludur. İç Oğuzlar da denilir. Sol kolu teşkil ederler. Gök-Alp/Gök Han: Sembolü Sungur’dur. Bozulus aşiretlerindendir. “Düşmanı nerede görse savaşan, hemen çarpan, vuran ve hızlı savaşan” anlamına gelir. Türkiye, Suriye ve Irak’ta bulunurlar (Sümer, 1998, s. 269-270) ve (Kaya, 2011).

7^ Nüzûr: Arapça çoğul bir sözcük olup tekili nezir-nazr’dır. Adak anlamına gelir (Sami, 2004, s. 1456). Ancak metinde Şeyh Cüneyd’in tekkesine gönderilen hediyelere verilen isimdir (y.n.).

8^ Südde-i Sa’adet: Mutluluk kaynağı eşik. Başkent İstanbul için kullanılan sıfat isim (y.n.).

9^ Havass-ı Hümâyûn: Geliri Padişaha ait olan arazilerden has kategorisine giren yerler.

10^ Bozulus aynı zamanda Ankara-Yozgat ve Hüdavendigar (Bursa) ve Karahisar-ı Sahip bölgelerinde yer adı olduğu gibi bu anılan bölgelerde yukarıda anılan ulusların-aşiretlerin iskan yerleri olması da kesinlik arz eden bir durumdur.

11^ Çeribaşı: Komutan,baş, reis anlamlarında kullanılır (Sami, 2004, s. 510).

12^ Karahisar ismiyle birçok yerleşim yeri bulunmaktadır. Ama burada coğrafi mesafeleri dikkate alırsak sözü edilen yerin Karahisar-ı Şarkî, diğer adıyla Şebinkarahisar olduğu anlaşılır. Tarihte bu dönemde Erzurum’a bağlı iken daha sonra Sivas ve bugün de Giresin iline bağlı bir ilçedir. Bu yer sakinlerinin büyük bir kısmı yine Kanunî döneminde bugünkü Kuzey Irak bölgesinden getirtilerek buraya iskan edilmiş olan Şebenkâre aşiretinden gelmektedir.

13^ Van ile Hakkari arasında bir yer. Gevar (Berfican?) (Akbayar, 2001, s.20).

14^ Berriye: Halen Şanlı Urfa’nın bir ilçesi olan Birecik, bazı belgelerde Berriyecik diye geçer (y.n.).

15^ Aynı konuda 446. hüküm Erzurum Beylerbeyine yazılmıştır.

16^ Luristan: Batıdan Erak, Güneyden Huzistan, Kuzeyden Hersin ve Nihavend, Doğudan Rûdsezâr ile sınırlıdır. Bir ara 998h.de (1590) İstanbulda yapılan anlaşma ile Osmanlı yönetimine bağlandı. 1603’te tekrar Sâfevî İdaresine bağlandı. İran’ın Batı tarafında yer alır. Kürtlerin bir kolu olan Lurların yaşadığı bölgedir (Kurtuluş, 2003; Sami, 1996, s. 4013).

17^ Yazılan hüküm ve fermanları ilgilisine teslim etmekle görevli ulak (y.n.).

18^ Başka adı Transilvanya (Akbayar, 2001, s. 52).

19^ Şepeş-Lugoş Tamışvar’a bağlı yerler olarak gösterilir (Akbayar, 2001, s. 152).

20^ Budin’de sancak adı (Akbayar, 2001, s. 84).

21^ Budin’de sancak adı. Aynı zamanda Bosna’da Tuzla-i Zir olan sancak (Akbayar, 2001, s. 84).

22^ Harac: Gayr-ı Müslim tebaadan alınan vergi (y.n.).

23^ Budin Eyaletinde diğer adı Eğri (Baçka, Szeged) olan sancak (Akbayar, 2001, s. 142).

24^ Hükmün orijinalinde isimleri zikredilmiştir.

^Asst. Prof., Istanbul Commerce University, Vocational School. [e-mail]

^Asso. Prof., Marmara University, Faculty of Economics, Department of Economics. [e-mail]