Nevertheless, it is again these texts’ roles in defining the identities of Christian communities and converts to the faith against that of their ‘heretical’ or ‘unbelieving’ overlords that forms the central part of this discussion, a particularly pertinent topic given that by the 13 century so much of the former Byzantine empire was now ruled by other peoples. The final section, ‘Dervishes’ turns to the presentation of these influential mystical leaders, discussing their roles in the warrior epics, particularly the Saltukname. Their actions as leaders, warriors and missionaries are all considered in detail but it is interesting to see how they were often presented as distinctively rural figures, positioned in opposition to urban elites (including Turkish urban elites). A unifying thread within this book is the meanings and ideas attached in these works to the notion of ‘Rome’ or ‘Rum’. This was a period of transition in which the political structures of the Byzantine Empire were in retreat, to be replaced by a new landscape mediated by Turkic rulers governing a diverse population. This work reflects this highly-dynamic world on multiple levels, focusing on themes of cultural and religious identity but also looking at the process by which the very notion of being ‘Rum’ evolved over time. One theme which intersects many of the above discussions, is the issue of conversion. This is a theme to which the sources under discussion return frequently – the Turkish epics often show their heroes concerning themselves with winning converts and many of the hagiographical texts celebrate the lives of those who resisted such attempts. Particular attention is given here to the implications of conversion and the tools employed to bring it about. Conversion is not discussed solely in the context of faith and theology; rather its political implications and its role in shaping individual and collective identities are foregrounded, the result being a very nuanced presentation of this crucial issue. Overall, this is a very stimulating book which sheds considerable light on the vibrant, fluid and often brutal landscapes of 13-15 century Anatolia (as well as other lands formerly ruled by the Byzantine Empire). It offers texture and detail to the identities, boundaries and ambitions which moulded this world. To date, scholars have been at pains to stress the many zones of accord and positive interaction between the peoples of these regions, especially the Turks and local Christians, highlighting examples of cross-cultural influence and intermarriage. This book does not neglect such themes and yet the lasting impression it imparts is of a deeply conflictual environment where inter-cultural exchange could take place but within a social context of deeply-rooted suspicion and antagonism.

中文翻译：

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法蒂玛王朝和埃及

然而，这些文本在定义基督教社区的身份和皈依信仰以反对他们的“异端”或“不信的”霸主的身份方面的作用再次构成了本次讨论的核心部分，这是一个特别相关的话题，鉴于13 世纪前拜占庭帝国的大部分地区现在由其他民族统治。最后一部分“苦行僧”转向这些有影响力的神秘领袖的介绍，讨论他们在武士史诗中的角色，尤其是萨尔图克名。他们作为领导者、战士和传教士的行为都被详细考虑，但有趣的是，他们经常被呈现为独特的农村人物，与城市精英（包括土耳其城市精英）相对立。本书中的一个统一线索是这些作品中与“罗马”或“朗姆酒”概念相关的含义和想法。这是一个过渡时期，拜占庭帝国的政治结构正在退却，取而代之的是由管理多元化人口的突厥统治者介导的新景观。这项工作在多个层面上反映了这个高度动态的世界，关注文化和宗教身份的主题，但也着眼于“朗姆酒”这个概念随着时间的推移演变的过程。与上述许多讨论相交的一个主题是皈依问题。这是讨论中的资料来源经常返回的主题——土耳其史诗经常展示他们的英雄关于赢得皈依者的故事，许多圣徒文字颂扬那些抵制这种尝试的人的生活。这里特别注意转换的含义以及实现转换所使用的工具。皈依不仅仅在信仰和神学的背景下讨论；相反，它的政治影响及其在塑造个人和集体身份方面的作用被突出显示，结果是对这个关键问题的非常细致的介绍。总体而言，这是一本非常令人兴奋的书，它对 13 至 15 世纪安纳托利亚（以及以前由拜占庭帝国统治的其他土地）充满活力、流动且往往是残酷的景观提供了相当多的启示。它为塑造这个世界的身份、界限和抱负提供了质感和细节。迄今为止，学者们一直在努力强调这些地区人民，特别是土耳其人和当地基督徒之间的许多和谐和积极互动区域，突出了跨文化影响和通婚的例子。这本书并没有忽视这些主题，但它给人的持久印象是一个深刻的冲突环境，在这个环境中，跨文化交流可以发生，但在一个根深蒂固的怀疑和对抗的社会背景下。突出跨文化影响和通婚的例子。这本书并没有忽视这些主题，但它给人的持久印象是一个深刻的冲突环境，在这个环境中，跨文化交流可以发生，但在一个根深蒂固的怀疑和对抗的社会背景下。突出跨文化影响和通婚的例子。这本书并没有忽视这些主题，但它给人的持久印象是一个深刻的冲突环境，在这个环境中，跨文化交流可以发生，但在一个根深蒂固的怀疑和对抗的社会背景下。