Comments by "PAPAZA TAKLA ATTIRAN İMAM" (@papazataklaattiranimam) on "Понятная история"
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The Kashmirian historian Lateef described him as follows: "Nader Shah, the horror of Asia, the pride and savior of his country, the restorer of her freedom and conqueror of India, who, having a simple origin, rose to such greatness that monarchs rarely have from birth". Joseph Stalin used to read about Nader Shah and admired him, calling him, along with Ivan the Terrible, a teacher. In Europe, Nader Shah was compared to Alexander the Great. Starting from a young age, Napoleon Bonaparte also used to read about and admire Nader Shah. Napoleon considered himself new Nader, and he himself was later called European Nader Shah.
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Though Nader khan was illiterate, he was born for war and he was a genius of military affairs. Many modern historians liken him to the great Alexander, at times to Napoleon, at times to Emir Timur and they are not mis-akenWithin some years he freed the occupied territories and he united the new lands into the state. It testified that he was a great military strategist. His ability was inborn. He was resoutely sure that in order to set up a mobilized army the fighters had to be trained seriously with military instructions, and he always toiled in that direction. Like a strategist Nader Shah was superior to all the warlords who were against him. Before the battle he always attended to all the small details and niceties and only then carried out the battles.
One of his successful tactics was carefully attacking the enemy with troopers from the unexpected place. His infantry fighters were very disciplined and they were not weaker than the yanichers of the Ottomans.
During the battles, if the enemy made his groups retreat a little Nader khan then used to enter that group, kill the sotnick, military leader personally and appoint another one to the post. That was why his fighters never retreated if they weren't ordered.
Nader khan skillfully used the spare troops too. The main point was that he could easily sense the weak point of the enemy. and if it needed. he could send spare troops there.
The name of Nader khan is also connected with the development of heavy artillery.
His military qualities increased after he became the Shah.
He was also born as a nice organizer and an instructor. After his personal efforts, he who wasn't a fighter could be turned into a skilful fighter. One of his superior qualities was that he paid attention to stiffening the spirit among the fighters.
To control the army spread all over the country, and to make them obey his orders show his ability to organize.
Nader Shah had a wonderful memory. In a big troop he knew the officers name by name. Also he remembered exactly when and to which private fighter he had awarded a medal or had them punished.
He could turn the mass of disorderly and uncontrollable fighters into a great and mighty army in Asia.
And even, Napoleon greatly admired Nader emerges from the record of Amédée Jaubert, the French Orientalist who, having acted as Napoleon's interpreter in Egypt, visited Iran in 1807 to conclude a Franco-Iranian alliance. Jaubert carried with him a letter from Napoleon in which the French emperor, somewhat injudiciously in front of the sedentary Fath ‘Ali Shah, praised Nader Shah as a ‘great warrior’, who was ‘able to conquer a great power’, who ‘struck the insurgents with terror and was fearsome to his neighbors’, while he ‘triumphed over his enemies and reigned gloriously’.
Furthermore; Spencer Coakley Tucker, one of the leading experts on military and naval history described Nader Shah as:
A man of ruthless ambition and immense energy, he was certainly one of the great captains of military history. A master strategist, he was immensely successful in raising armies. He was also both cynical and cruel, and his reign was marked by violence and bloodshed. Nonetheless, he had taken Persia from near collapse to dominant power in the region.
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In letters to Mughal and Ottoman rulers, Nädir, in a parallel way, recalled the past by appealing to his common ancestry with them." He, too, sought to establish a world empire, but one that recognized the legitimacy of the contemporary rulers of India, Iran, Central Asia, and the Ottoman Empire, because, as his letters claimed, they each represented a people (an il) that constituted a legitimate Turkic or Timürid successor to the Mongols in particular regions of the Islamic world." Astarābādī described the Mughal Emperor Muhammad Shah as being "of the Turkmän tree and the scion of the Gürkânl (i.e. Timürid] family." A letter from Nädir to the Ottoman 1129 Sultan Mahmud I addressed Mahmüd as "the world-illuminating light of the Turkmän royal house.30 Avoiding any specific definitions of these ancestral Turkic ties, Nadir appealed to them as a way to reconnect disparate Muslim realms. In its audacity, Nadir's vision resembled Timür's grandiose plans. Both tried to invent the tradition of an imagined unity that had never actually existed, and could, in any case, only be implemented anyway by glossing over irreconcilable differences.
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To justify his stance and claim a common heritage with the Ottomans, he invoked the history of Chinggis Khan: In the time of Chingiz Khan, the leaders of the Turkman tribes, who had left the land of Turan and migrated to Iran and Anatolia, were said to be all of one stock and one lineage. At that time, the exalted ancestor of the dynasty of the ever-increasing state [the Ottoman Empire] headed to Anatolia and our ancestor settled in the provinces of Iran. Since these lineages are interwoven and interconnected, it is hoped that when his royal highness learns of them, he will give royal consent to the establishment of peace between [us]. In a letter presented to the Ottomans after his assumption of the title of shah in 1736 Nadir claimed legitimacy simply as a Turk, stating that “kingship is the ancestral right of the exalted Turkmen tribe.” Thus the rulers of the regional states – the Chinggisid khans of Khiva, the Timurid/Chinggisid Mughals, the Ottomans, and Nadir himself, all had equal legitimacy.
Furthermore, in a deliberate attempt to reverse the abandonment of the glorification of Genghis-Khanid descent as a ''branch of the tree of unbelief'' by Ismacil, Nadir tried to revive the pre-Safavid Turkman tribal principles of legitimacy, which had not been given currency since the fifteenth century. In a letter to the Ottoman grand vizier, Nadir states that the dignitaries of Iran gathered in the plain of Mughan "elected our august Majesty to kingship and sovereignty which are the hereditary prerogatives of the noble Turkman tribe." Mulla cAli Akbar, his Mulla-bashi, opens his pan-Islamic sermon in Kufah with the eulogy of Nadir not only as the shadow of God on earth, but also as the scion of the Turkman tree and heir to Genghis Khan. However, after Nadir's death, Safavid descent, often with a marked emphasis on its religious character, remained the most viable ground of legitimacy for rulership.
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The 13th century inaugurates a new period. The leader of a Mongolian tribe, known as Chinggis Khan, united a number of nomadic tribes and launched a series of campaigns and conquests that created a large unified Eurasian empire, completed by his sons and grandsons in the 13th and 14th centuries. The empire finally extended across most of Eurasia: Siberia, Inner Asia, Central Asia, the Far East, China, Korea, Eastern Europe, Caucasus, Iran, the Middle East and the Near East. The defeated realms became subjects, vassals or tributaries. The Silk Routes, which con- nected the trade centers across Eurasia, came under the exclusive control of the empire. What kind of language empire was this? We would expect a predominance and breakthrough of Mongolic, but this was not the case. The overwhelming majority of the 'Mongol' armies spoke Turkic, largely as a result of language shift. The Mongol campaigns resulted in a massive wave of linguistic Turkicization. Their demogra- phic consequences were immense. Huge numbers of Inner Asian nomads, Turkic and other tribes, entered Central Asia and the regions beyond it. Massive groups from the east were transplanted to new locations, joining local Turkic-speaking populations and laying the foundations for new Turkic-speaking areas. Old confederations were dispersed in favor of new units, the germs of the modern Turkic-speaking peoples. Turkic had its breakthrough and conquered a giant territory. A new brand of Kipchak Turkic was introduced by those tribes that arrived with the Mongol armies. It became the dominant form of Turkic in the area between the Volga and the Ural mountains. A new era in the cultural development of the Turking-speaking groups began. The 'Pax Mongolica' established a relatively peaceful area of unified administration and similar legislation, based on the Mongol code of law. It created stable cultural, social and economic conditions for communication and trade in the vast Eurasian territory of the Mongols.
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Genghis Khan’s forces were responsible for the deaths of an estimated 2-3 million Persians in Khorasan alone. Cities across the region, such as Otrar, Jand (in Transoxania), Bukhara, Samarkand, Gurganj, Termez, Balkh, Merv, Nishapur, Herat, Bamiyan, and Tus, suffered immense devastation.
For instance, in Merv, after the governor surrendered under Tolui’s promise to spare the citizens, the Mongols broke their word and slaughtered nearly everyone, around 700,000 people, in one of the bloodiest captures of a city in history. The massacre was so immense that there was no one left to even bury the dead. Almost the entire population of Merv, along with refugees arriving from other parts of the Khwarazmian Empire, was killed, and the city, once one of the greatest in the world, never managed to recover from this devastation. Nishapur faced a similarly grim fate; when Genghis Khan’s son-in-law died while attacking the city, his daughter ordered the entire population put to the sword to avenge him, even though he had been the invader. This mentality, destroying an entire city to avenge an invader’s death, highlights the brutal approach Genghis and his family often took.
And we need to remember this was only the eastern part of Persia; the western part experienced the same levels of devastation and suffering.
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The steel-colored brightness of [his] eyes shines out of the warrior-like, sunburned brown of [his] face with an uncanny, captivating power. Eyes, within which the supple power and the ruthless will of self-assertion of the Turanian grey wolf twin- kles." Be it Aryan, Turanian, or even Mongolian, or, again perhaps obviously, Prussian-when, in the narratives, Atatürk meets the Kai- ser, Hindenburg, and Ludendorff in 1917-what his appearance and actions reaffirmed was the awakening and the "triumph of race." Schopen concluded:
He is nothing less than the incarnation of all warrior-like na- tions. The Turk is, in his moral qualities, one of the best sol- diers of the world. For him the victorious military Führer stands above everything else. And Mustafa Kemal, mathematician and carrier of soldier blood from his father's line, was a genius of the strategic idea."7
For most of these texts, Atatürk was the ultimate warrior-"battle was his nature."+ Froembgen described him as "a thunderstorm turned man." Melzig said in his Atatürk biography: "In him a he- roic spirit rose to the light from the depth of thousands of years." Froembgen also stressed, "He is a soldier the like of which seldom comes along." Atatürk's prowess in battle was stressed time and again: "The soldiers hesitated to throw themselves into the rain of death. Mustafa Kemal knows, here no order will be enough, here one needs to be a role model, to be a Führer."52 The Führer as a role model for everybody-in battle, for the Turkish farmer with his model farm, but also for the ordinary Turk, when it comes to demeanor, dress, and indeed everything-was a constant theme of these texts.53
Descriptions of Atatürk's aura elevated him to messianistic levels. With his deeds at Gallipoli during World War I, Atatürk emerges in these narratives not only as the imminent savior of Constantino- ple but as a transcendental "savior." Indeed, the formula "savior and Führer" was frequently put forward by some texts. Some stressed that one could feel a special aura, "a magic circle," in his presence he was "the chosen one."
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