The Ottoman Empire has Turkish origins and Islamic foundations, but from the start it is a heterogeneous mixture of ethnic groups and religious creeds.

Ethnicity is determined solely by religious affiliation.

Non-Muslim peoples, including Greeks, Armenians, and Jews, are recognized as millet and are granted communal autonomy.

Such groups are allowed to operate schools, religious establishments, and courts based on their own customary law.

The day-to-day conduct of Ottoman government and the formulation of policy are in the hands of the divan, a relatively small council of ministers directed by the chief minister, the grand vizier.

The entranceway to the public buildings in which the divan meets—and which in the seventeenth century becomes the residence of the grand vizier—is called the Bab-i Ali (High Gate, or Sublime Porte).

In diplomatic correspondence, the term Porte is synonymous with the Ottoman government, a usage that acknowledges the power wielded by the grand vizier.

The Near and Middle East (1396–1539 CE)

Timur’s Shadow, Ottoman Rise, and the Safavid–Mamluk Eclipse

Geography & Environmental Context

The Near and Middle East stretched from the Nile and Red Sea to the Tigris–Euphrates, the Iranian Plateau, and the Persian Gulf, spanning the holy cities of Mecca and Jerusalem, the imperial capitals of Cairo, Baghdad, and Isfahan, and the trading ports of Aden, Hormuz, and Muscat.
Highland belts—the Zagros, Caucasus, and Yemeni terraces—bordered steppe, desert, and floodplain worlds. This vast region, joining the Mediterranean, Indian Ocean, and Central Asian corridors, formed the hinge between Europe, Africa, and Asia.

Climate & Environmental Shifts

The Little Ice Age introduced harsher winters and irregular rainfall:

• In Mesopotamia, fluctuating river courses alternated between prosperity and famine.

• On the Iranian Plateau, drought decades strained qanat irrigation and transhumant flocks.

• Across the Caucasus, heavy snows caused floods that replenished vineyards and orchards.

• The Nile Valley and Yemeni terraces maintained productivity through hydraulic control.

• The Persian Gulf and Red Sea saw storms and shifting monsoons that tested coastal settlements.

Subsistence & Settlement

Agriculture, trade, and pastoralism overlapped:

• Nile Valley & Delta: Wheat, barley, sugarcane, flax, and dates fed the Mamluk metropolises.

• Mesopotamia & Iran: Wheat, barley, cotton, and rice (in Khuzestan, Gilan); orchards in the uplands.

• Yemen & Hejaz: Sorghum, wheat, fruit, and qat; date groves and oasis farming along pilgrimage routes.

• Caucasus & Anatolia: Vines, olives, and cereals thrived beside pastoral uplands.

• Nomadic worlds: Turkoman, Kurdish, Arab, and Lur herders grazed mixed flocks across seasonal pastures.

• Urban centers: Cairo, Damascus, Baghdad, Tabriz, Isfahan, Aleppo, and Hormuz served as nodes of scholarship, trade, and craft.

Technology & Material Culture

• Hydraulic systems: Qanats, canals, and terrace walls sustained agriculture; norias turned on the Euphrates.

• Crafts: Persian carpets (Tabriz, Kashan), glasswork, textiles, and metalware.

• Architecture: Timurid domes, tile mosaics, and madrasas in Herat and Samarkand; Ottoman mosque architecture in Aleppo and Damascus; coral-stone mosques in Yemen.

• Military: Composite bows and cavalry remained dominant; firearms and cannon spread after Ottoman adoption.

• Navigation: Dhows and lateen-sailed ships from Hormuz to Aden connected with Indian Ocean monsoon circuits.

Movement & Interaction Corridors

• Caravan routes: Linked Tabriz to Anatolia, Baghdad, and the Caucasus; Isfahan and Shiraz to Hormuz.

• Persian Gulf trade: Hormuz, Muscat, and Basra handled Indian Ocean commerce in textiles, spices, and horses.

• Silk routes: Crossed Gilan, Shirvan, and the Caucasus, reaching Black Sea markets.

• Pilgrimage: Caravans to Najaf, Karbala, Mashhad, Mecca, and Medina reinforced religious networks.

• Ottoman conquests: Redirected Syria and Iraq’s caravan trade to Istanbul after 1517.

• Portuguese intrusion: Raids on Hormuz (1507) and the Red Sea disrupted long-standing routes.

Cultural & Symbolic Expressions

• Timurid legacy: Centered in Herat and Samarkand, radiating Persianate art, literature, and architecture.

• Safavid transformation: Shah Ismail I (r. 1501–1524) unified Iran under Shiʿism, reshaping identity through shrines, mosques, and processions.

• Ottoman Islam: Extended Sunni orthodoxy across Syria, Egypt, and Iraq, building mosques and tekke (Sufi lodges).

• Caucasian Christianity: Armenian and Georgian monasteries survived amid imperial flux.

• Sufism: Orders like the Naqshbandiyya and Qadiriyya linked countryside to city, crossing sectarian lines.

• Yemen & Oman: Scholars and merchants blended trade, piety, and maritime expansion; Socotra’s hybrid traditions bridged worlds.

Environmental Adaptation & Resilience

• Irrigation management: Collective upkeep of qanats, terrace walls, and flood canals sustained agriculture.

• Nomadic mobility: Seasonal herding buffered climatic extremes; shifting routes mitigated drought loss.

• Urban import systems: Grain shipments from fertile belts fed capitals through caravan and river transport.

• Long-lived crops: Date palms, vineyards, and olive groves stabilized regional economies across drought cycles.

Technology & Power Shifts (Conflict Dynamics)

• Timur’s conquests (late 1300s–early 1400s): Ravaged Syria, Iraq, and Iran, yet catalyzed a Persianate artistic renaissance.

• Turkoman confederations: The Qara Qoyunlu and Aq Qoyunlu dominated Iran and Iraq before the Safavids.

• Safavid ascendance: Shah Ismail I established a Shiʿi state; defeat at Chaldiran (1514) by Ottoman firearms defined imperial frontiers.

• Ottoman triumphs: Selim I conquered Syria and Egypt (1516–1517); Süleyman the Magnificent annexed Iraq (1534).

• Mamluk collapse: Ended centuries of rule; Cairo became an Ottoman provincial capital.

• Caucasian buffer wars: Armenia and Georgia alternated between Ottoman and Safavid control.

• Portuguese footholds: Hormuz, Socotra, and Red Sea raids marked Europe’s first sustained intrusion into the region’s trade.

Transition (to 1539 CE)

By 1539, the Near and Middle East had entered an age of imperial duality:
The Ottoman Empire held Syria, Iraq, and Egypt, commanding the holy cities and Mediterranean gateways; the Safavid Empire ruled Iran and the Caucasus, anchoring Shiʿi identity; and the Portuguese dominated Hormuz, diverting Indian Ocean trade.
Across deserts, deltas, and highlands, caravan roads and monsoon ports endured, sustaining a cosmopolitan world born from Timur’s devastation, renewed by Safavid charisma, and unified—if uneasily—under the expanding Ottoman crescent.

Eastern Southeast Europe (1420–1431 CE): Ottoman Reconsolidation and Regional Transformation

Settlement and Migration Patterns

Restoration and Expansion under Mehmed I and Murad II

From 1420 to 1431 CE, the Ottoman Empire, under the leadership of Mehmed I (1413–1421) and his son Murad II(1421–1451), experienced a significant restoration and subsequent territorial expansion. Following the turmoil of the Ottoman Interregnum (1402–1413), Mehmed I restored central authority, reestablished the Ottoman vassal system in Bulgaria and Serbia, and secured temporary peace in Europe by pledging to avoid further conquest. Upon his death, Murad II vigorously resumed Ottoman expansion, reasserting control over Thessaly, Macedonia, and significant portions of Anatolia.

Economic and Technological Developments

Revival of Trade and Tribute Systems

The restoration of Ottoman rule brought a renewed economic framework based on tribute from vassal states, notably the Byzantine Empire. Murad II's siege of Constantinople (1422), though unsuccessful militarily, secured substantial tribute, strengthening Ottoman economic leverage. Key trade cities such as Salonika, captured from Venice in 1430, were reincorporated into Ottoman economic networks, revitalizing regional commerce.

Military Reforms and the Establishment of the Janissary Corps

Murad II initiated profound military reforms to counterbalance the power of established Turkish nobility. Central to this was the expansion of the Janissary corps, an elite infantry force composed largely of converted Christians and slaves. Murad institutionalized the devshirme system, systematically drafting Christian youths from Balkan territories into imperial service. This provided the Ottoman military with a loyal, disciplined infantry, significantly enhancing military effectiveness and shifting the empire's internal power dynamics.

Cultural and Artistic Developments

Byzantine Cultural Resistance and Resilience

Despite increasing Ottoman pressure, Byzantine cultural and intellectual life persisted, particularly within Constantinople, which continued as a focal point of artistic and scholarly activity. Though increasingly isolated and economically strained, the Byzantine capital sustained significant cultural productivity, especially in religious and philosophical literature, preserving classical and Orthodox traditions.

Ottoman Architectural and Cultural Patronage

Under Murad II, Ottoman cultural patronage flourished. The empire invested in mosque construction, theological colleges (medreses), and urban infrastructure within newly consolidated territories. The incorporation of Salonika (1430) into Ottoman domains facilitated architectural and cultural synthesis, exemplified by new Ottoman-style public buildings and mosques in former Byzantine urban centers.

Social and Religious Developments

Strengthening of Islamic Institutions

Murad II significantly advanced Islamic institutions within Ottoman territories, building mosques, medreses, and caravansaries, and further integrating Islamic religious authority into state administration. This enhanced Islamic presence solidified Ottoman rule and encouraged conversions, integrating previously Christian-majority regions into an expanding Islamic socio-political framework.

Increasing Orthodox Christian Pressures

Orthodox Christian communities faced heightened pressures under Ottoman reconsolidation. The devshirme system, which forcibly drafted Balkan Christian youths, caused considerable societal strain and resentment. Nevertheless, the Orthodox Church continued to serve as a vital institution for preserving regional cultural identity, maintaining continuity and resilience amid escalating Ottoman dominance.

Political Dynamics and Regional Rivalries

Byzantine Political Intrigue and Ottoman Reprisal

The Byzantine Empire under Emperor John VIII Palaiologos attempted to exploit Ottoman instability at Mehmed I's death (1421) by supporting rival claimants to prevent Murad II's accession. This intervention backfired severely; Murad II swiftly neutralized opposition, revoked Byzantine privileges, and placed Constantinople under siege in 1422. Although the siege failed militarily, it reinforced Ottoman dominance politically and economically, forcing Constantinople into increased subservience.

Expansion and Consolidation of Ottoman Authority

By the late 1420s, Murad II had effectively quelled internal revolts and reasserted Ottoman control across Anatolia and the Balkans, culminating in the conquest of Salonika from Venice in 1430. His strategic combination of military force, administrative reorganization, and economic leverage decisively consolidated Ottoman hegemony in the region.

Long-Term Consequences and Historical Significance

The period from 1420 to 1431 CE marked a decisive turning point, characterized by significant Ottoman reconsolidation, territorial expansion, and profound internal transformations, including military and administrative reforms. These developments established enduring Ottoman dominance, reshaped regional political landscapes, and significantly influenced Eastern Southeast Europe's cultural and religious trajectories. The strengthened Ottoman state set the stage for future imperial expansion, eventually leading to the fall of Constantinople in 1453.

A new period of expansion, in which Sultan Bayezid's empire is restored and new territories are added, occurs under Bayezid's son Mehmed I, and Mehmed's son Murad II.

Mehmed restores the vassal system in Bulgaria and Serbia, promising that he will not undertake new European adventures.

Murad II is also compelled to devote most of the early years of his reign to internal problems, particularly to the efforts of the ghazi commanders and Balkan vassal princes in Europe, as well as the Turkmen vassals and princes in Anatolia, to retain the autonomy and—in some areas—independence that had been gained during the Ottoman Interregnum from 1402 to 1413.

Murad suppresses the Balkan resistance in 1422-23 and puts Constantinople under a new siege that ends only after the Empire provides him with huge amounts of tribute.

He then restores Ottoman rule in Anatolia and eliminates all Turkmen principalities left by Timur, with the exceptions of Karaman and Candar, which he leaves autonomous though tributary so as not to excite the renewed fears of Timur's successors in the East.

Placed on the throne by Turkish notables who had joined the Ottoman state during the first century of its existence, Murad soon begins to resent the power they have gained in return; the power of these notables is also enhanced by the great new estates they have built up in the conquered areas of Europe and Anatolia.

To counteract their power, he begins to build up the power of various non-Turkish groups in his service, particularly those composed of Christian slaves and converts to Islam, whose military arm is organized into a new infantry organization called the Janissary corps.

To strengthen this group Murad begins to distribute most of his new conquests to its members, and to add new supporters of this sort he develops the famous devshirme system, by which Christian youths are drafted from the Balkan provinces for conversion to Islam and life service to the sultan.

Emperor John VIII Palaiologos encourages a Turkish pretender at the death of Ottoman sultan Mehmed I in 1421 in hopes of preventing the ascent of eighteen-year-old Murad II and thereby causing disruption within the ranks and leadership of the Ottoman Empire.

Murad crushes the plot, then revokes all the privileges that the Turks had granted the Greeks after lifting their siege of Constantinople in 1399.

The Ottomans besiege Constantinople again in 1422, but the combination of stiff resistance by the defenders and the city’s nearly impregnable walls force the attackers to retire. (Another factor prompting the Turkish withdrawal may have been Murad’s necessary return to the Ottoman capital to prevent another pretender, also possibly encouraged by Constantinople, from usurping power.)

Murad, called the Restorer, has by 1430 reestablished Ottoman control of Thessaly and Macedonia, occupied Anatolia's Aegean coast, and won Salonika in a war with Venice.

The days of Constantinople and of Hellenism are numbered with Murad as sultan.

After restoring order in the Ottoman empire, Murad revokes all the privileges accorded in 1399 to Constantinople by his father and …

…lays siege to Constantinople in June 1422.

The combination of stiff resistance by the defenders and the city's nearly impregnable walls force the attackers to retire, but only after the Greeks provide Murad with huge amounts of tribute.

(Another factor prompting the Turkish withdrawal may have been Murad's necessary return to the Ottoman capital to prevent another pretender, also possibly encouraged by Constantinople, from usurping power.)

Andronikos Palaiologos is a son of Emperor Manuel II Palaiologos and his wife Helena Dragaš.

His maternal grandfather was the Serb prince Constantine Dragaš.

His brothers include emperors John VIII Palaiologos and Constantine XI Palaiologos, as well as Theodore II Palaiologos, Demetrios Palaiologos and Thomas Palaiologos, who rule as despots in the Morea.

In childhood, Andronikos had survived the sickness that had killed his older brother Constantine and two sisters.

He has never recovered in full and will remain n poor health for the rest of his life, eventually developing leprosy.

When he was only eight years old his father had made him a despot (despotēs) and appointed him imperial representative in Thessalonica, where he succeeded his deceased cousin John VII Palaiologos.

As he was still a minor, for the first years of his rule there, until about 1415/1416, he was under the tutorship of the general Demetrios Laskaris Leontares.

After John VIII assumes control of the imperial government in 1421, the Empire faces an increasingly hostile Ottoman Empire.

Constantinople had been attacked in 1422 by the Ottomans.

Although the Turks had lifted the siege of Constantinople, Murad's armies had invaded Greece and in 1422–1423 subjected Thessalonica to a long blockade in 1422–1423.

Under siege, and increasingly unwell, Andronikos had begun diplomatic initiatives for the surrender of the city to the Republic of Venice.

Although he does not have the support of the whole of the population, and is opposed by the church, which mistrusts the Latins, these negotiations result in a Venetian force entering the city in 1423.

The handing over of Thessalonica to Venice contributes to the outbreak of the first in a series of wars between Venice and the Ottoman Empire.

Ottoman power revives by the 1420s to the extent that fresh campaigns are undertaken in Greece.

Aside from scattered outposts in Greece, all that remains of the Empire is its capital, Constantinople.

Cut off by land since 1365, the city, despite long periods of truce with the Turks, is supplied and reinforced by Venetian traders who control  its commerce by sea.

Mehmed II (r. 1444-46, 1451-81), on becoming sultan in 1444, immediately sets out to conquer the city.

The military campaigning season of 1453 commences with the fifty-day siege of Constantinople, during which Mehmed II brings warships overland on greased runners into the Bosporus inlet known as the Golden Horn to bypass the chain barrage and fortresses that had blocked the entrance to Constantinople's harbor.

The Turks fight their way through the gates of the city on May 29 and bring the siege to a successful conclusion.

As an isolated military action, the taking of Constantinople does not have a critical effect on European security, but to the Ottoman Dynasty the capture of the imperial capital is of supreme symbolic importance.

Mehmet II regards himself as the direct successor to the Roman emperors.

He makes Constantinople the imperial capital, as it had been under his Greek and Latin predecessors, and sets about rebuilding the city.

The cathedral of Hagia Sophia is converted to a mosque, and Constantinople—which the Turks call Istanbul (from the Greek phrase eis tin polin, "to the city")—replaces Baghdad as the center of Sunni Islam.

The city also remains the ecclesiastical center of the Greek Orthodox Church, of which Mehmet II proclaims himself the protector and for which he appoints a new patriarch after the custom of the former emperors.