Hab einmal nachgeguckt, bei dem Wiki-Link über die Akinci:
Wenn ich mich richtig entsinne, waren die Akinci nicht nur Tataren, sondern auch Serben und Bulgaren, richtig?
Und wie war das bei den yayalars, den Azebs und den Spahis?
Ja, Teile der
Akincis bestanden aus Bulgaren, Serben und Bosnier. Daneben gab es z.B. noch die
Martolos, die z.B. aus Griechen, Südslawen und Walachen bestanden. Vorläufer der Akinci werden öfters in den byzantinischen
Akriten/Akritai gesehen.
Daneben gibt es noch die
Deli, ebenfalls bestehend aus Türken und Balkanvölkern. (Hier gibt es auch einen Thread dazu, sowie den guten Wiki-Artikel:
http://de.wikipedia.org/wiki/Deli_(Soldat) )
Bei den
Sipahis gab es auch, besonders zu Anfang des osmanischen Reiche, eine beachtliche Anzahl von Christen, besonders Serben und Bulgaren. Diese Anzahl ging im Laufe der Zeit allmählich zurück, z.B. dadurch, dass viele allmählich zum Islam konvertierten.
'Azabs/Azebs/Azebs wurden vorwiegend in Anatolien, aber auch vom Balkan ausgehoben, quasi wie eine Wehrpflicht unter Nichtverheirateten: "These 'azabs were drawn one from every twenty or thirty “khanes” in the provinces, and supported whilst on service from the contributions of those khanes, which stood in lieu of tax payments " (khanes=Haushalte, aber nicht nur bestehend aus einer einzigen Familie, sondern durchaus auch aus größeren Einheiten.) aus der EI.
siehe auch diese Beschreibung der Azabs bei Colin Imber: The Ottoman Empire, 1300–1650. 2002. S. 259 f.
"Contrasting with the Janissaries were the Azabs. These too were infantrymen, recruited according to Iacopo di Promontorio in 1475 ‘from among craftsmen and peasants’. Ottoman chronicles refer to the existence of Azabs already in 1389, but this may be anachronistic. It is clear, however, that the Corps of Azabs was in existence at the time of the Hungarian wars in the 1440s, and may well date from before 1400. The method of recruitment to the Corps, at least in the late fifteenth and early sixteenth centuries, is clear from Bayezid II’s Law Book of 1499. This text suggests that the government made the levies mainly in towns, appointing the local judge and subashi to put it into operation, and demanding also the cooperation of the imam and another representative from each town quarter. Here they were to summon and inspect all the lads fit for war, rejecting any who were under age, disabled, too old, or slaves. From these they would select the Azabs. In addition to supplying these fighting men, the people of the quarter had to provide money for their expenses, up to a limit of 300 akches per Azab. The system for apportioning the levy of both men and cash was by number of households, as the Law Book explains: ‘If, for example, it falls to twenty households to provide one Azab, from among the twenty people [provided by the twenty house-holds] in that quarter, one suitable one should be enrolled for Azab service. Expenses for him should be collected from the remaining nineteen [households] ...’ Only if the appointed group of house-holds could not provide a suitable lad, should those making the levy look elsewhere. They should also appoint a guarantor for each lad, so that if he absconded, it would be possible to recover his pay. Finally, in order to ensure the regularity of the procedures and to prevent a series of abuses which the Law Book enumerates, it was a requirement to make registers of the levy: ‘From each judicial district where Azabs are levied, there should be two registers. One should remain with the judges, and one should come to the Palace, so that when there is a roll-call of Azabs, or a guarantor is sought, it is possible to look either at the register which is with the judge, or at the register which has come to the Palace ... and to take action accordingly.’ The Azabs, unlike the Janissaries, were not a corps of regular troops and, although Iacopo di Promontorio in 1475 estimated their strength at 6000, it is clear that their numbers in fact fluctuated according to military necessity. One account of the Chaldiran campaign in 1514, for example, states that there were 10000 Azabs from Anatolia and 8000 from Rumelia serving in Selim I’s army. For the same campaign, Menavino puts their numbers even higher, at 30000. Nor, unlike the Janissaries were the Azabs an élite corps. The Azabs were conscripts whose lives were expendable. Like the janissaries, however, they served both on the battlefield and in fortresses. Spandounes in 1513 recorded the presence in garrisons of both Azabs and Janissaries, writing of the Azabs:
they are more numerous than the Janissaries, and if they are in a castle, the ones guard one fort and the others another; if they are garrisoning a town, the Janissaries will be in the citadel and the Azabs in the town, because the Janissaries are more capable and bold. If there are fewer Azabs than Janissaries, they could not last together. These Azabs have from three to six akches a day as wages, and are mostly from Anatolia.
Ottoman documents from throughout the sixteenth century continue to record both Janissaries and Azabs in fortresses. From the second half of the sixteenth century, however, the Azabs seem to have lost their importance as battlefield troops. In the 1540s already, the Hospitaller Antoine Geuffroy commented: ‘As for footsoldiers, [the Ottomans] have none apart from the Janissaries, at least none that are worth anything ...’ ..."
Also, ich werde nicht so schlau aus der Literatur, ob es ausschließlich Türken gewesen waren. Zumal auf dem Balkan ebenfalls gemustert wurde - aber dort lebten ja auch etliche Türken. Aber auch, wenn es nur in Anatolien gewesen wäre, dort lebten ja nicht nur Türken, sondern viele Völker. Insofern bringt es wenig, wenn man nur weiß, wo gemustert wurde. Vielvölkerreich eben...
yayas (Fußsoldaten, türkischer Plural: yayalar) waren anfangs auch Christen: S. 265
"Between the late fourteenth century, therefore, and the end of the sixteenth, the timar-holding cavalry, the Janissaries, the Six Divisions, the Azabs and the Raiders had been the most prominent contingents of Ottoman fighting troops. At the same time, the sultan maintained
a body of non-combatants who acted as pioneers for the army. These were the Footmen –
yayas – and the Exemptees –
müsellems. It is possible that they originated in the fourteenth century as bodies of, respectively, infantry and cavalry, but that by the early fifteenth century they had lost their combatant role. Like the timar-holding cavalrymen, they received no pay from the Treasury. Instead, they raised the money for campaigns from within their own organisations. The sultan levied these men in Anatolia and Rumelia, and divided them into groups of thirty, allocating to each group a plot of land for cultivation, and exempting them from taxes on their produce and from extraordinary taxation. In each of these groups, five men were ‘campaigners’, who went to war in turn, and the rest were ‘helpers’, who were liable to pay 50 akches each for the maintenance of the campaigner. A Law Book of 1531 records that, until the time of Bayezid II, the helpers paid this amount each year, regardless of whether there was a campaign or not. To prevent disputes between the two groups, Bayezid decreed that, henceforth, the money was due only when there was a campaign. The organisation of these men resembled the organisation of timar holders under a sanjak governor. Both the Footmen and the Exemptees in a particular area came under the command of their own governor, rather than of the governor of the sanjak where they held their lands. Also like the timar-holding cavalrymen, a number of them served as officers, with the title ‘troop commander’ or ‘infantry commander’. In Rumelia, the Turkish tribemen – the yürüks – performed the same duties as the Footmen in Anatolia, on the basis, it seems, of a similar organisation. Altogether, these military auxiliaries were very numerous. In 1521 in Anatolia, there were officially 2584 groups of Exemptees and 7668 of Footmen. In Rumelia in 1552, there were 1377 groups of yürüks and 810 of Exemptees. Their duties, according to Ayn Ali in the early seventeenth century, were in dragging cannon, clearing roads and bringing up provisions for the army. These were undoubtedly their most basic functions, but clearly their duties were in fact more varied. For example, a Law Book of Gallipoli, dated 1518, requires the mounted Exemptees, among other things, to keep watch on the coasts and harbours, and immediately to give notice to the villages and fortresses if they see any ship that might pose a danger. In addition, they had to perform heavy duties in the Gallipoli naval arsenal, such as dragging ships onto the dry land. During the course of the sixteenth century, the organisation of Footmen and Exemptees seems to have become disordered and unreliable. Certainly, a command of 1540, ordering the conscription of new recruits and the proper registration of members and of the lands which they held, suggests that desertion was common. In 1582, the sultan ordered the abolition of both groups. Immediately afterwards, he changed his mind and conscription began again. By 1600, however, the two corps of Footmen and Exemptees no longer existed. Ayn Ali in 1609 noted that the former members had all been registered as ordinary tax-paying subjects...."
Was ist denn der Unterschied von müsellems und sipahis? Die EI gibt Antwort:
"What differentiated them from other Ottoman cavalrymen, the sipahîs [q.v.], was that the müsellems worked their own land and did not receive funds from the collection of taxes as the sipahîs did. This special condition necessitated that they support one another when called up for military service; the müsellems were therefore organised into groups of thirty men each called a “hearth” [see ocak]..."
Erwähnenswert ist vor allem, dass diese ganzen Bezeichnungen in verschiedenen Jahrhunderten sich wandelten, also die Truppengattung teilweise in einem Jahrhundert so, in einem anderen Jahrhundert anders genannt wurden, teilweise, weil die Gattungen reformiert wurden, teilweise wurde nur die Bezeichnung geändert, die Struktur blieb dieselbe. Manchmal wurden auch zwei Bezeichnungen parallel verwendet. usw. Sehr verwirrend das Ganze.
Ich wette, dass dort noch viel Forschung wartet, aber diejenigen, die sich für Militärgeschichte interessieren, können meistens nicht die osmanischen Quellen lesen, und die ausgebildeten Osmanisten, interessieren sich angesichts anderer großer Forschungslücken nicht so sehr für die Terminologie des osmanischen Militärs.
siehe bitte auch:
Heerwesen I
Karlsruher Türkenbeute :: Das Heerwesen der Osmanen
Der osmanische Staat 1300-1922 - Google Bcher
Portal:Military history of the Ottoman Empire - Wikipedia, the free encyclopedia
Bashi-bazouk - Wikipedia, the free encyclopedia
