By Ozcan Ozan
Tangy egg-lemon soup. Vegetable-stuffed eggplants sauteed in aromatic olive oil. Richly stewed lamb on a mattress of pilaf. those are the flavors of Turkey, whose fabled delicacies developed in Ottoman kitchens: these traditions are rendered through a professional in The Sultan's Kitchen. Over one hundred thirty tantalizing recipes, entire menu feedback, and lovely photographs will motivate any cook dinner to create dishes healthy for a sultan.
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Extra info for Sultan's Kitchen: A Turkish Cookbook
Born in the Qïpchaq steppe (now in southern Russia), but brought to the banks of the Nile before adolescence, the Mamluk rulers of Egypt and Syria were sedentary and urban and they aimed at centralization. But this centralization, Franz shows, was only possible because the occupants of the “Castle” (the ‘royal city’ which dominated Cairo) had the means to act on the “Country”. These means comprised a multiform communication network (barīd system, pigeons and beacons) and a network of fortresses, as well as institutional tools such as the amīrat al-ʿarab which allowed them to play a kind of “politics of notables” in the Bedouin milieu.
PalVga (‘a group of houses’) and Proto-Turk. *bialɨk ‘city, fortress’ > Old Türk balïq, Tenishev and Dybo 2006, 474; Sinor 1981, 97-9. Starostin’s work has come under severe criticism, cf. Vovin 2005, 71-132. Indeed, the nature of the Altaic relationship is hotly contested, the debate centring on whether the relationship is genetic or the result of long-term borrowings and the Pre-Chinggisid Turkic Peoples 27 means ‘mud’, ‘clay’ in Turkic (balčïq in many modern Turkic languages). In Maḥmūd Kāshgharī’s time (writing ca.
He remarks that numerous sedentarised Turkic peoples lived along the Burṭās River under Khazar rule, forming an unbroken chain between نُ شَ َ ن 22 Hulsewé 1979, 149-62; Borovkova 2001, 245-91 on Han-Wusun relations. ��� 23 Tamīm b. Baḥr, 280, trans. 284, ْ commentary 290. Nūshajān � �و ج��اis probably a cor- َ� ��سخَ ن ruption of Barsghan/Barskhan � ��ا ب ر. 24 Ibn Khurdādhbih, 162-70; al-Muqaddasī, 362-5; al-Idrīsī, 934-6, and in various versions deriving from Ibn Khurdādhbih’s source.