Kizlar agha: Difference between revisions

[[File:FrancisKizlar Smith - Kisler AgaAgha, Chiefas ofdepicted in the BlackRålamb Eunuchs and First KeeperBook of the SerraglioCostumes - Google Art Project(cropped).jpg|thumb|upright|Image of ana 18th17th-century Kizlar Agha, from the [[Claes Rålamb|Rålamb]] Book of Costumes]]

The '''kizlar agha''' ({{lang-langx|ota|قيزلر اغاسی}}, {{lang-langx|tr|kızlar ağası}}, {{literally|"[[Agha (title)|agha]] of the girls"}}), formally the '''agha of the House of Felicity''' ({{lang-langx|ota|links=no|دار السعاده اغاسي}}, {{lang-langx|tr|links=no|Darüssaade Ağası}}),{{sfn|Bosworth|1986|p=243}} was the head of the [[eunuch]]s who guarded the [[imperialOttoman harem]] of the [[OttomanImperial sultansHarem]] in [[Constantinople]].

Established in 1574, the post ranked among the most important in the Ottoman Empire until the early 19th century, especially after the stewardship of the two holy cities of [[Mecca]] and [[Medina]] and the supervision of all charitable foundations (''[[vakifwaqf]]s'' (charitable foundations) in the Empire came under his purview. The wealth thus amassed, the proximity to the sultan, and the role the harem ladies played in court intrigues ("[[Sultanate of Women]]") meant that its occupant had considerable political influence; several kizlarkızlar aghas were responsible for the downfall of [[grand viziersvizier]]s and the accession of sultans. Soon after its creation and until its abolition, close to the [[endabolition of the Ottoman Empiresultanate]], the post came to be occupied by [[Black African]] [[Slavery in the Ottoman Empire|eunuch slaves]], and hence is also referred to as the '''Chief Black Eunuch'''.

[[File:Kızlarağası.jpg|thumb|upright|19th-century depiction of the Chief Black Eunuch (left), a [[court dwarf]] (middle) and the [[Kapi Agha|Chief White Eunuch]] (right)]]

== TheRelation Harem andto the Chief Black Eunuchharem ==

Within the imperial harem, it is unclear why East Africans were predominantly recruited as opposed to eunuchs of Caucasian and Hungarian lineage. It is argued that since the male harem already consisted of white eunuchs prior to the establishment of the female harem, combined with the heavy ingress of Habeşi slaves upon said harem’sharem's establishment in Topkapi Palace, the black eunuchs assigned to the court would naturally fill this newly established role.<ref name=":0">{{Cite bookSfn|last=Hathaway, Jane, 1962-|url=https://www.worldcat.org/oclc/64593011|title=Beshir Agha : chief eunuch of the Ottoman Imperial harem|date=2005|publisher=Oneworld Publications|isbn=1-85168-390-9|location=London|pagespp=14–16|oclc=64593011}}</ref> These elite black slaves were selected for the sultan by Egyptian Pashapasha and [[Mamluk]] beys.<ref>{{Sfn|Al-Abdin, B. (|2009). The Political and Administrative Role of the Kizlar a ghas in Egypt During the first Half of the twelfth Century AH (AD 1687-1737), in Contemporary Arabic Manuscript Sources.</ref>}}

Another reason for the use of black eunuchs is believed to be the cultural and geographical differences between the Kizlar agha and the harem he guarded. The rationale being that it would help to mitigate sexual contact between guardians and the harem.<ref name{{Sfn|Hathaway|2005|pp=":0" />14–16}} Jane Hathaway, a researcher specializing in Ottoman history, also posits that these displaced elite slaves were preferred over free subjects due to concerns about free subject's loyalty - the East African slave's dependence on their new rulers and lack of familial ties would ensure that no regional bias was present.<ref>{{Cite bookSfn|last=Hathaway, Jane, 1962-|url=https://www.worldcat.org/oclc/64593011|title=Beshir Agha : chief eunuch of the Ottoman Imperial harem|date=2005|publisher=Oneworld Publications|isbn=1-85168-390-9|location=London|pagespp=1–2|oclc=64593011}}</ref>

Most Kizlar Agha did not remain in service of the harem up to their deaths. They would be dismissed and exiled to Cairo, removed from central political influence.<ref name{{Sfn|Hathaway|2005|pp=":0" />14–16}} Although removed from the harem of the Ottoman capitol, an exiled Kizlar Agha would still maintain influence as they joined a network of other previously exiled Kizlar agha whom the new acting Kizlar agha would be aware of.<ref>{{Sfn|Hathaway, Jane (|1992). The Role of the Kizlar Aǧasi in 17th-18th Century Ottoman Egypt. ''Studia Islamica,'' (75), 141-158. doi:10.2307/1595624</ref>}}

== Political Influence of the Kizlar Aghainfluence ==

In Ottoman legal theory, the sultan was supposed to conduct affairs of state exclusively via the grand vizier, but in reality this arrangement was often circumvented. As the Ottomanist [[Colin Imber]] writes, the sultan "had closer contact with the pages of the privy chamber, the agha of the gate, the agha of the girls or with other courtiers than he did with the grand vizier, and these too could petition the sultan on their own or somebody else’s behalf. He might, too, be more inclined to take the advice of his mother, a concubine or the head gardener at the helm of the royal barge than of the grand vizier".{{sfn|Imber|2002|p=175}} Thus the kizlar agha's political power, although exercised behind the scenes, was very considerable, influencing imperial policy and at times controlling the appointments to the grand vizierate,{{sfn|Davis|1986|pp=21–22}} or even intervening in dynastic disputes and the succession to the throne. The Kizlar Agha [[Handan Sultan|Hacı Mustafa Agha]] secured the succession of [[Mustafa I]] ({{reign|1617|1618|1622|1623}}) on the throne in 1617,{{sfn|Lad|2010|p=166}} and backed [[Osman II]]'s ({{reign|1618|1622}}) attempts at military reform;{{sfn|Hathaway|2019}} while in 1651 the Kizlar Agha [[Turhan Sultan|Uzun Süleyman Agha]] murdered the powerful Valide Sultan [[Kösem Sultan|Kösem]] on behalf of her rival and daughter-in-law, [[Turhan Sultan|Turhan]].{{sfn|Lad|2010|p=166}}{{sfn|Hathaway|2019}}

The often pernicious involvement of the chief black eunuchs in politics led to at least one attempt, by Grand Vizier [[Silahdar Damat Ali Pasha]] in 1715, to curb their influence by prohibiting the recruitment and castration of black slaves, but this was never carried out due to his death soon after.{{sfn|Davis|1986|p=22}} Indeed, the long tenure of Hacı [[Beshir Agha]] that followed in 1717–1746 is recognized as perhaps the apogee of the post's power and influence. Beshir Agha was a notable patron of the "[[Tulip Era]]" culture then flourishing in the empire, being was engaged in "intellectual and religious pursuits" that according to historian Jateen Lad "contributed to the Ottoman brand of [[Hanafi]] Islam and [[Sunni]] orthodoxy in general".{{sfn|Lad|2010|p=139}}{{sfn|Hathaway|2019}} After the downfall of Sultan [[Ahmed III]] in 1730, his influence was such that he was responsible for the elevation of grand viziers and the direction of foreign affairs.{{sfn|Hathaway|2019}} In 1731, Grand Vizier [[Kabakulak Ibrahim Pasha]] tried to force Beshir's retirement to stop him from interfering in state affairs, but through the influence of the valide sultan, Beshir secured Ibrahim's dismissal instead.{{sfn|Davis|1986|pp=21–22}} Beshir died in 1747 at an advanced age. His successor, also called Beshir, was executed in 1752.<ref>{{Cite booksfn|last=Scholz|first=Piotr O.|url=https://books.google.com/books/about/Eunuchs_and_Castrati.html?id=KikEAQAAIAAJ|title=Eunuchs and Castrati: A Cultural History|date=2001|publisher=Markus Wiener Publishers|year=|isbn=978-1-55876-200-8|location=|pagesp=229|language=en}}</ref>

The kizlar agha also held a special role as the administrator (''[[nazir (title)|nazir]]'') "administrator" of the charitable foundations and endowments (''[[vakif]]s'')waqfs designated for the upkeep of the two holy cities (''[[Haram (site)|al-Haramayn]]'') of Islam, [[Mecca]] and [[Medina]], being responsible for their supply as well as for the annual ritual sending of gifts (''sürre'') to them.{{sfn|Bosworth|1986|p=243}}{{sfn|Davis|1986|pp=21–22}}{{sfn|Lewis|1971|pp=175–176}} ''Vakifs'' designated for the upkeep of the Muslim holy places had been established by members of the Ottoman court since early times, and their administration entrusted to special departments already since the late 15th century. Initially under the overall supervision of the Kapi Agha, in 1586 Murad III transferred the responsibility to the kizlar agha.{{sfn|Lewis|1971|pp=175–176}}

Control of the ''vakifs''waqfs was, in the words of [[Bernard Lewis]], a major "source of power and profit" for the kizlar agha,{{sfn|Lewis|1971|pp=175–176}} and the foundation of the office's political influence: its conferment by Murad III marked the start of the office's ascendancy, and its eventual removal by Mahmud II marked its end.{{sfn|Hathaway|2019}} As part offof the grand viziers' attempts to lessen the power of the kizlar aghas, unsuccessful attempts were made in the reigns of [[Mustafa III]] ({{reign|1757|1774}}) and [[Abdul Hamid I]] ({{reign|1774|1789}}) to remove the ''vakifs''waqfs from his jurisdiction.{{sfn|Lewis|1971|pp=175–176}} Finally, in 1834, Mahmud II deprived the post of the supervision of the ''vakifs''waqfs and granted it to a new [[Ministry of VakifsEvkaf|Ministry of Waqfs]].{{sfn|Davis|1986|p=22}}{{sfn|Lewis|1971|pp=175–176}}

This began a long process whereby the kizlar agha gradually acquired a sweeping jurisdiction over the various ''vakifs''waqfs of the Empire: already in May 1598, he acquired control of the foundations allocated to the upkeep of the imperial mosques in the capital, followed soon after by ''vakifs'' in both Constantinople and other parts of the Empire, often entrusted to his care by the ladies of the palace.{{sfn|Lewis|1971|pp=175–176}} Among the possessions that fell to the kizlar agha in this way was the city of [[Athens]]. According to a—possibly semi-fictional—17th-century account, the administration of the city was originally granted to Basilica, one of Sultan [[Ahmed I]]'s ({{reign|1603|1617}}) favourite concubines, who hailed from the city and who, having received many complaints of its maladministration, obtained its possession as a gift from the sultan. After her death, Athens came under the purview of the kizlar agha.{{sfn|Augustinos|2007|pp=23–24}}

The administration of the ''vakifs''waqfs was exercised through two subordinates, the chief secretary (''yazici'') and the inspector of ''vakifs''waqfs (''müfettiş''), and was divided into two fiscal departments: the Bureau of Accounts of the Holy Cities (''muhasebe-i haremeyn kalemi''), which by the late 18th century supervised the imperial mosques and the ''vakifs''waqfs of Istanbul and European provinces, and the Bureau of the [[Muqata'ah|Leases]] of the Holy Cities (''mukataa-i haremeyn kalemi''), which supervised the ''vakifs'' of the Asian and African provinces. A special treasury, the ''haremeyn dolabi'', contained the revenue from the ''vakifs'', and the kizlar agha held a weekly council (''[[dewan|divan]]'') or council to examine the accounts.{{sfn|Lewis|1971|pp=175–176}}

Most of the office's holders, like most black eunuchs in general, were of ''Habeşi'', slaves were traditionally drawn from the [[Nilotic peoples|Nilotic]] groups inhabiting [[Ethiopia]]'s southern hinterland as well as [[Omotic languages|Omotic]] groups.<ref>{{Cite bookSfn|title=ChildrenRowoldt of Hope: The Odyssey of the Oromo Slaves from Ethiopia to South Africa|last=Shell|first=Sandra|publisher=Ohio University Press|year=2018|isbn=9780821423189|location=31 S Court St Suite 143, Athens, OH 45701, USA}}</ref>{{sfn|Hathaway|2019}} Black slaves, usually purchased as boys from [[Nubia]], then castrated and inducted into the palace service, had begun to be employed as the guards of the women of the sultan's harem since the time of Murad III's predecessor, [[Selim II]] ({{reign|1566|1574}}), and continued to be so employed until the Ottoman Empire's end. {{sfn|Freely|2000|p=75}} Since İslam religion was against the castration, the slaves preferred were castrated byboys from Coptic Christians and, Jews of Sudan and EgyptEgyptian extract. Also the people who castrated due to their crimes were accepted in this job as well.{{sfn|Davis|1986|pp=20–21}} The eunuchs usually received flower names, and after a period of training in the palace school, they entered service in the harem.{{sfn|Freely|2000|p=75}} The eunuchs began at the post of ordinary recruit (''en aşağı'', literally "the lowest", and ''acemi ağa'', "the untrained"), and gradually advanced through the ranks, from ''nevbet kalfa'' ("watch substitute") to senior posts in the guard of the harem.{{sfn|Davis|1986|p=21}}{{sfn|Lad|2010|p=143}} Having completed their training and after a period of service, some were detached from guard duties and transferred to the attendance of the inhabitants of the harem: the sultan's personal attendants (''müsahip ağaları''), the seven eunuch servants plus a head eunuch (''baş ağa'') attached to each ''valide'', principal wife (''kadın''), or prince (''şehzade''), the eunuch [[imam]]s who led harem prayers, the harem's treasurer (''[[haznedar]] ağası''), or the ''müsendereci'', who supervised the work of the other eunuchs.{{sfn|Davis|1986|p=21}} The senior-most eunuchs were known as ''hasıllı'', from an Arabic word meaning "product".{{sfn|Lad|2010|p=143}}

{{reflistReflist|27em}}

* {{citeCite book | last = Augustinos | first = Olga | chapter = Eastern Concubines, Western Mistresses: Prévost's ''Histoire d'une Grecque moderne'' | pages=11–44 | editor1-last = Buturović | editor1-first = Amila | editor2-last = Schick | editor2-first = İrvin Cemil | title = Women in the Ottoman Balkans: Gender, Culture and History | year = 2007 | publisher = I.B. Tauris | location = London and New York | isbn = 978-1-84511-505-0 | chapter-url = https://books.google.com/books?id=xEHnuObu1D4C&pg=PA11 }}

* {{citeCite book | last = Davis | first = Fanny | title = The Ottoman Lady: A Social History from 1718 to 1918 | publisher = Greenwood Press | year = 1986 | isbn = 0-313-24811-7 | url = https://books.google.com/books?id=DTIrK0et4LwC }}

* {{citeCite book | last = Freely | first = John | author-link = John Freely | title = Inside the Seraglio: Private Lives of the Sultans in Istanbul | publisher = Penguin Books | year = 2000 | isbn = 0-14-027056-6}}

* {{citeCite bookjournal | last = Hathaway | first = Jane | chapter date= Egypt in the seventeenth century1992 | pages = 34–58 | title = The Cambridge HistoryRole of Egypt, Volume 2: From 1517 to the EndKizlar ofAǧasi thein Twentieth17th-18th Century |Ottoman editor-lastEgypt |journal=[[Studia DalyIslamica]] | editor-first issue= M. W.75 | publisher pages= Cambridge University Press141–158 | year doi= 199810.2307/1595624 | isbn jstor= 978-0-521-47211-1 1595624}}

* {{citeCite book | last=Junne| first=George H. | title=The Black Eunuchs of the Ottoman Empire: Networks of Power in the Court of the Sultan |year=2016 | publisher=Bloomsbury Publishing | url = https://books.google.com/books?id=YBKMDwAAQBAJ | isbn=978-0-8577-2808-1 }}

* {{cite book | last = Lad | first = Jateen | chapter = Panoptic Bodies: Black Eunuchs as Guardians of the TopkapıTopkapi Harem |doi=10.1215/9780822393467-009 |jstor=j.ctv11g9658 |pages = 136–176 | title = Harem Histories: Envisioning Places and Living Spaces | editor-first = Marilyn | editor-last = Booth | publisher = Duke University Press | year = 2010 | isbn = 978-0-8223-4869-6 }}

* {{citeCite book | last =Rowoldt HathawayShell | first = JaneSandra | chapter title=Children Chapterof 12 | pages = 276–279 | title =Hope: The Chief EunuchOdyssey of the OttomanOromo HaremSlaves Fromfrom African SlaveEthiopia to Power-BrokerSouth Africa | publisher = CambridgeOhio University Press | year = 2018 | isbn = 9781107108295978-0-8214-2318-9}}

* {{citeCite book| |last=HathawayScholz | first=JanePiotr | title=Beshir Agha: Chief Eunuch of the Ottoman Imperial HaremO. |year=2005 | publisher=Oneworld |location=Oxford | url = https://books.google.com/books?id=WQ7ZAQAAQBAJKikEAQAAIAAJ |title=Eunuchs and Castrati: A Cultural History |publisher=Markus Wiener Publishers |year=2001 |isbn=978-1-8516855876-390200-9|pages=1–168}}

[[Category:Culture of the Ottoman cultureEmpire]]

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[[Category:Eunuchs offrom the Ottoman Empire]]