沙法维王朝的军队

IF 0.1 4区 历史学 Q3 HISTORY
Douglas E. Streusand
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引用次数: 0

摘要

萨法维王朝从1501年统治到1722年,统一了伊朗高原的东西两部分,并在人民中推行十二教。将萨法维帝国解释为可追溯到阿契美尼德王朝的伊朗帝国传统的复兴是不可信的,但这个王朝确实创造了现代伊朗发展的框架。通过建立一个庞大的什叶派政体,并将逊尼派和什叶派的分裂政治化,萨法维王朝建立了现代中东框架的重要组成部分。萨法维的军事历史有三个阶段。从1501年政体开始,直到1514年奥斯曼苏丹塞利姆(1512-1520年)在迦勒底兰击败萨法维政体的创始人沙阿·伊斯玛·伊尔一世(1501 - 1524年),萨法维军队是一支部落军队。跟随萨法维王朝统治的土库曼部落(uymaq)因其独特的红色头饰而被称为Qizilbash(红发)。萨法维帝国与自11世纪以来统治中东大部分地区的早期突厥部落和蒙古部落联盟没有什么不同。第二阶段,从1514年到沙阿·阿巴斯一世统治时期(1588-1629年),萨法维军事体系从一支由部落骑兵组成的军队演变为一支由多种不同机制招募的骑兵、炮兵和步兵组成的综合部队。这一转变使萨法维人拥有了一支能够击败乌兹别克人和莫卧儿人的军队,在有利的条件下,还能击败奥斯曼人。从阿巴斯一世去世到1722年帝国崩溃的第三阶段,军事组织没有改变,但失去了活力和能力。1648年,萨法维人可以投射足够的力量从莫卧儿人手中夺取坎大哈;1722年,如果没有攻城装备,他们就无法抵御阿富汗军队的进攻。第二阶段的军事转型与齐齐尔巴什统治各省的分散政体向主要依靠丝绸出口的更加集中的政体的转变是平行的,并且依赖于这种转变。1722年至1729年统治萨法维帝国的吉尔扎伊阿富汗人和1729年至1747年统治萨法维帝国的纳迪尔·沙阿·阿夫沙尔接管了萨法维政府机构。一些历史学家认为纳迪尔沙是历史上最伟大的指挥官之一。这个参考书目包括英语,法语和德语的一般可访问的作品,假设其用户将主要是西方军事历史学家,而不是伊朗历史学者。因此,它不包括波斯语或其他语言的原始资料。大多数列出的作品,尤其是《伊朗百科全书》的文章,包含了优秀的书目信息。引用本身复制了被引用作品中的音译。除此之外,本参考书目采用了《国际中东研究杂志》中采用的简化版音译系统,除了字母“”(ayn,在波斯语中发音为声门顿音)的反撇号外,没有变音符号。由于没有标准的方法将阿拉伯字母的语言音译为拉丁字母,读者必须预料到一些变化。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Safavid Army
Ruling from 1501 through 1722, the Safavid dynasty unified the eastern and western halves of the Iranian plateau and imposed Twelver Shiʿism on the population. The interpretation of the Safavid Empire as a revival of an Iranian imperial tradition dating back to the Achaemenids is not credible, but the dynasty did create the framework in which modern Iran developed. By creating a large Shiʿi polity and politicizing the Sunni-Shiʿi split, the Safavids established an essential part of the framework of the modern Middle East. Safavid military history had three phases. From the beginning of the polity in 1501 until the Ottoman Sultan Selim (r. 1512–1520) defeated the founder of the Safavid polity, Shah Ismaʿil I (r. 1501–1524) at Chaldiran in 1514, the Safavid army was a tribal army. The Turkmen tribes (uymaq) that followed the Safavid rulers were known as the Qizilbash (red heads) after their distinctive red head gear. The Safavid Empire differed little from the earlier tribal Turkic and Mongol tribal confederations that had dominated much of the Middle East since the 11th century. In the second phase, from 1514 through the reign of Shah ʿAbbas I (r. 1588–1629) the Safavid military system evolved from an army of tribal cavalry to a composite force with cavalry recruited through several different mechanisms, and artillery and infantry components. The transformation gave the Safavids an army capable of defeating the Uzbeks and Mughals and, under conditions of advantage, the Ottomans. From the death of ʿAbbas I until the collapse of the empire in 1722, the third phase, the military organization did not change, but lost vitality and capacity. In 1648, the Safavids could project enough power to take Qandahar from the Mughals; in 1722, they could not defend their own capital from an Afghan army without siege equipment. The military transformation during the second phase paralleled and depended upon a transformation from a decentralized polity in which the Qizilbash dominated the provinces to a more centralized regime that depended primarily on silk exports. The Ghilzai Afghans, who ruled what had been the Safavid Empire from 1722 through 1729, and Nadir Shah Afshar, who ruled from 1729 to 1747, took over the Safavid governmental institutions. Some historians regard Nadir Shah as one of the great commanders of history. This bibliography includes generally accessible works in English, French, and German, on the assumption that its users will be mostly Western military historians, not scholars of Iranian history. It does not, therefore, include primary sources, either in Persian or in other languages. Most of the works listed, especially the Encyclopaedia Iranica articles, contain excellent bibliographic information. The citations themselves reproduce the transliteration in the works cited. Otherwise, this bibliography employs a simplified version of the transliteration system employed in the International Journal of Middle East Studies without diacritical marks except the reverse apostrophe for the letter ع (ayn, pronounced as a glottal stop in Persian). Because there is no standard method of transliterating languages written in the Arabic script into the Latin script, readers must expect some variations.
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