Among other privileges, the Patriarchate of Peć was granted land properties, the right to collect one ducat (gold currency) for each priest and the right to collect the so-called bir – 12 akçes (Ottoman currency) per house. The Serbian church had the autonomy to elect its own patriarch and archbishops. However, the elected patriarch had to be recognized by the Ottoman government, the Porta. One of the most important privileges given to the patriarchate was the right to adjudicate marital disputes of its own believers.
The organization of the Serbian church consisted of not only high officers such as a patriarch, archbishops, and bishops but also lower rank servants – the priests. The rural priests lived and worked basically like peasants while the urban priests lived as did the other urban population. According to Serbian philologist Vuk Stefanović Karadžić (1787−1864), every priest in Serbia was with a bear while in Montenegro it was not the case. Montenegrin Orthodox clergy did not wear the religious caps of the clergy as it was done in Serbia. In Serbia, priests served in several villages and when they were at home they worked at the typical rural jobs of the peasantry. In Montenegro priests carried arms like ordinary people, thus eliminating differences between the priests and their congregations. Furthermore, the priests in Montenegro participated in the battles against the Turks along with the rest of the population.
The Serbian Church was a great landowner on the borderlands of the Patriarchate of Peć. The residences of the church were located in the monasteries and one part of their support was provided through the income generated by the real estate holdings of the monasteries. The church’s incomes were guaranteed by the sultan’s berats. In turn, the patriarchate was required to pay special taxes for the election of a new patriarch, archbishops, and bishops. However, this regulation and practice were in many cases used by the highest church authorities to bribe the sultan and the ministers in Porta. In order to ensure that a new Ottoman sultan confirmed all privileges of the patriarchate through the issuance of a new berat the church authorities were required to pay new taxes. This taxation was the miri-peşkeş. For instance, the price of a berat for the appointment of a new patriarch was 100.000 akçes in 1766.
The legal relations between the authorities of the Patriarchate of Peć and the Ottoman Empire were regulated by the sultan’s firman issued in 1557. From the religious point of view, the patriarchate was autonomous and self-governed. Generally, the government of the Ottoman Empire did not interfere in the internal religious life of the Christian churches. For all Ottoman Christian subjects, it was very important that destroyed or damaged churches and monasteries were repaired or rebuilt. This required special permission issued by the Ottoman authorities. However, according to Ottoman law, any rebuilt Christian religious structure could not be higher than its original height prior to destruction or higher than any local minaret.
The privileges and rights which the first patriarch Macarius (Макарије) received from the sultan were equivalent to the privileges given to the Greek church in Constantinople. The Serbian patriarch was recognized as a leader of all Serbs in the Ottoman Empire (ethnarch, in Turkish milet başa). The Serbs saw their patriarch primarily as a secular national leader. For the Ottoman administration, the Patriarchate of Peć was a legal representative institution of the Serbs in the Ottoman Empire, but for Serbian people, it was both a religious and court institution. A patriarch, archbishops, and bishops of the Serbian church had received the right to freely profess their religion, to freely administer the church’s properties and the right to collect taxes from the people, priests, and monks. The Ottoman sultan gave the Serbian patriarch the right to appoint archbishops (архиепископе, владике и митрополите) and bishops (епископе) with the sultan’s approval. The Patriarch also had the right to arrogate properties of the priests, monks, archbishops and bishops which were left without any successors (ius caducitatis) and to adjudicate marital or civil disputes. Thus, the Ottoman state did not have jurisdiction over the Serbs. The Serbian church used the medieval Christian laws such as Dushan’s Codex from 1349/1354, the Vlastareva Sintagma (revised Byzantine Law) or the common law. Taking these rights and privileges into consideration, we can conclude that the Patriarchate of Peć was in practice a Serbian state within the Ottoman Emire.
The historical role of the Patriarchate of Peć in the preservation of Serbian national and cultural identity
The Patriarchate of Peć was one of the most significant national institutions in Serbian history. The importance of its role in the history of the Serbs takes on even more significance if we know the fact that the “second” patriarchate (1557−1766) was the only Serbian national institution that functioned and subsequently could protect and unify all Serbs in the Ottoman Empire. The Patriarchate of Peć basically assumed the role of the Serbian state which had disappeared in the mid-15th century.
The upper structure of the patriarchate had a feudal organization, but the lower structure was composed of priests who originated in the ordinary Serbian folk social strata. The patriarchate succeeded in the course of time to bring together the main groups of Serbs who were dispersed across large territories of the European parts of the Ottoman Empire into a single national organization – that of the patriarchate – which served as the Serbian national and political representative in Istanbul. The main national task of the patriarchate was to foster the idea of Serbian ethnic unity within Orthodox Christianity and the spirit of St. Sava. Compared to the Patriarchate of Peć, all autonomous local communities of Serbs in the Ottoman Empire played a secondary role of importance in this regard. A commonly held opinion of researchers of the history of the Patriarchate of Peć is that this “unique spiritual Serbian community in Turkey took the most important merits, not only for the preservation of the Orthodoxy but also for forming and developing of one common and strong Serbian national conscience throughout all Serbian ethnic territories.” In addition, the patriarchate had a significant influence on the Serbian population living in Hungary and under the Habsburg Monarchy.
By protecting the spiritual and cultural tradition of medieval Serbia, the Serbian church sustained and continued the cultural development of the Serbs during the time of Ottoman rule. In the 16th century, several new printing-houses began to operate (in the monastery of Mileševa, in Belgrade, in Rujna, in Scodra, etc.) in which the religious books written in the Old Church Slavonic language were printed and later used by the Serbian clergy not only in the Ottoman Empire but also in the Habsburg Monarchy. In Serbian monasteries, some of the most significant medieval Serbian manuscripts and books were re-written. That the Serbian clergy, while under Ottoman rule continued to write in the traditional (medieval) Serbian manner is exemplified by the case of Serbian patriarch Pajsije Janjevac (1614−1648) who wrote a biography (животопис) of the Serbian medieval emperor Uroš (1355−1371) according to the style of the Middle Ages. The others collected or revised ancient annals which were written in the Serbian type of the Old Church Slavonic language (Serbian-Slavonic language).
After the revival of the Patriarchate of Peć the construction of Orthodox shrines increased in Serbia, Slavonia and in Bosnia-Herzegovina. For instance, immediately after the patriarchate was re-established in 1557, the most important church buildings in the administrative center of the patriarchate – the city of Peć in Kosovo-Metohija were renovated. Patriarch Makarije (1557−1571), for instance, became directly involved in supervising the construction of the narthex (припрата) in the central church in the town of Peć and in the program of its fresco paintings. In 1560 one of the most significant Serbian medieval monasteries – Gračanica in Kosovo-Metohija near the city of Priština was restored. The process of restoration of ancient Serbian sacred buildings (monasteries and churches) especially affected the region of Kosovo-Metohija, the cultural, political and spiritual cradle of the Serbian nation. According to Serbian art historian Sreten Petković, during the first decades of the revival of the patriarchate approximately one hundred monasteries and churches were restored; twenty of them in Kosovo-Metohija. However, this period of restoration and new construction lacked the support of wealthy founders of churches and monasteries, typical of Serbia in the Middle Ages. It was the main reason that the buildings and decorative art were modest in comparison to those of the independent Serbian medieval state. However, the style and execution characteristic of medieval Serbian churches and traditional iconography served as the prototypes for the creation of the new fresco paintings.
From the time of the revived Patriarchate of Peć a special term emerged among the Serbs – the so-called “Serbian faith”, which, using the model of the Serbian medieval tradition, defined Orthodox Christianity as the synthesis of state and culture, infused with the “spirit of St. Sava”. The “Serbian faith” became in the 17th and 18th centuries a basic foundation of the Serbian national identity.
One of the most important features of the restored Patriarchate of Peć was that it became more interested in domestic national questions rather than in the broader questions of Christian dogma being debated in Europe at a time of struggle and wars between Roman Catholics and Protestants. The reason for this fact was that the patriarchate was primarily interested in the preservation of a medieval Serbian national heritage and Serb national identity. In practice, it meant that the prime task of the patriarchate was to prevent the Serbs from conversion to Islam.
A rebellion of the Serbs in Banat in 1594
The conflict between the Muslim Ottoman state and its own Christian subjects started in the second half of the 16th century and very soon became intensified. The Ottoman feudal system at the end of the 16th century ended the process of destruction of the Serbian feudal strata and consequently formed conditions in which the class and religious opposition to the system were united. Enlarged political and social differences between the Ottoman Muslims and Ottoman Christian citizens made a strong impact on the behavior of the Serbian church towards the Ottoman authorities. The Serbian church experienced economic and financial pressure by the Ottoman state during the crises in the Ottoman feudal system which began with the death of the sultan Suleyman Magnificent in 1566, and even in the second half of the 16th century, some old rights enjoyed by Serbian monasteries were abolished by the Ottoman government. Such new Ottoman policies directed at the Serbian church aggravated the position of the monasteries. Increased taxes required of the Serbian monasteries and churches became a reality from the first years of the reign of the sultan Selim II (1566−1574). There were even examples of Ottoman feudal and military aristocracy appropriated properties of Serbian monasteries and requiring bribes in exchange for solving every disputed question.
Just before the end of the 16th century, the Ottoman Empire lost two great battles in their struggle against the European Christian states: a naval battle near Lepanto in 1571 (in the Ionian Sea) and a land battle near Sisak in the Habsburg Monarchy (present-day Croatia) in 1593. The moral impact of these two Christian victories on the Ottoman Christians was of great importance for the subsequent Christian uprisings against the Ottoman rule in South-East Europe. Most of the Ottoman Christians wrongly believed after 1593 that the military power of the Ottoman Empire could be easily broken and subsequently with the support of some Christian state they could be liberated from Ottoman power. Particularly, they had been considering the Habsburg emperor Rudolf II (of Austria and the Holy Roman Empire, 1576−1611) as a potential liberator of all Ottoman Christians. The Austrian emperor also viewed himself as a European monarch determined to finally break Ottoman power in Europe and to become a Saviour of Europe. In order to fulfill this “holy mission”, he primarily expected great support of the Transylvanian prince and the Serbs from Southern Hungary. In 1591 the Austrian imperial deputy Richard Schtreit promised the Serbs and the Bulgarians Austrian military support in the case of a Christian rebellion against the Ottoman Empire during the upcoming war (“Long War” 1593−1606) between the Habsburg Monarchy and the Ottoman Empire. Both, Serbian and Bulgarian negotiators pledged that in the event of war the Serbs and Bulgarians from the Ottoman Empire would contribute fully in order to support the Habsburg Monarchy – a country seen by many Europeans as antemurale christianitatis.
Relations between the Serbs and the Ottoman government were drastically aggravated during the last decades of the 16th century. There were several causes for this fact but the most important was that at the end of the 16th century the pressure on Serb tax-payers (and on other non-Muslims) in the Ottoman Empire increased as the government in Istanbul needed additional funds in order to continue their wars against Austria, Venice, Spain, and the Vatican. Generally, the situation of the non-Muslims in the Ottoman Empire worsened at the turn of the 17th century. Basically, the Ottoman feudal system was in a great crisis and the Ottoman administration was compelled to increase taxation in order to improve its finances. It was a necessary measure in order to continue Ottoman military-political expansion towards the heart of Central Europe, i.e. the city of Vienna (Wien) which was unsuccessfully besieged in 1529 by the troops of the sultan Suleyman the “Magnificent”. The Serbian church was already under economic and financial pressure by the Ottoman administration during the reign of Sultan Selim II (1566−1574) when for the first time Serbian monasteries and churches were being sold. The annual taxation rate, which the Patriarchate of Peć had to pay to the sultan at the end of the 16th century was increased to 100,000 akçes.
The highest Serbian church administrators became involved in the struggle against the Turks at the end of the 16th century. Patriarch Jovan Kantul (1592−1614) was the first head of the Serbian church who began to plot against the Ottoman authorities. As a national representative of all Serbs in the Ottoman Empire, the Serbian church at the end of that century tried to find a protector for the Serbs in some foreign country. The church representatives negotiated with the representatives of Austria, several Italian rulers and the Holy Roman Empire of the German Nation. Thus, hoping that the Austrian emperor would assist in Serbian liberation from the Ottoman rule at the time of the “Long War” or the “Sisak War” (1593−1606) between the Habsburg Monarchy and the Ottoman Empire the Serbs from the Banat region (historical southern province of the Kingdom of Hungary; today divided between Serbia and Romania), led by their own church clergy, took an active role in this war against the Ottoman Empire on the side of the Austrians. Together with the Serbs from Banat and the Serbs from Kosovo-Metohija (in the region of Peć in 1594) and from Herzegovina (in 1597) rose in arms. Thus, the Serbs and their national church entered into the overt hostilities against the Ottoman government, siding with the Habsburg Monarchy for the attainment of their national liberation and in defense of Christianity.
This Christian rebellion, the biggest up to this point against the Ottoman authorities broke out in Southern Transylvania and the Banat region among the Orthodox Serbs and Romanians. The Serbian intention was to involve on their side the Transilvanian prince Sigismund Batory. In order to realize this aim, a special Serbian delegation was sent to the Transylvanian city of Belgrade (Giulafehervar in Hungarian or Alba Iulia in Romanian). The delegation participated in a session of the Transilvanian feudal assembly of local magnates. This Serbian delegation was led by one of the highest administrators of the Patriarchate of Peć − the metropolitan of Vršac, Teodor Tividorović. The Serbian deputies offered the throne of the Serbian kings to Sigismund Batory in exchange for his support of the Serbian rebels. During the rebellion, the Serbs were in constant contact with the prince of Transilvania, as well as the Austrian general Teifenbach. The Serbian deputy Đorđe (Georgije) Rac, helped by general Teifenbach, succeeded in meeting with the Austrian archduke Maximilian, who at that time was leading the siege of the Hungarian fortresses of Esztergom on the Danube River. Đorđe Rac’s talks with him were on the future of the war and Serbian destiny after the war.
A turning point in the Serbian rebellion occurred when the new beglerbeg (or paşa-the governor) of Timişoara (Temišvar), Sophy Sinan-paşa, organized a great military counter-offensive at the end of June 1594 against the Serbs, Romanians (Wallachians) and Austrians. Firstly, he succeeded in ending the Christian siege of Hungarian Esztergom and in the same month, his troops were merged with the Ottoman army of the paşa of Budim. This united Ottoman army (c. 30,000 soldiers) of two paşas moved toward the Banatian Serbs. The Serbian army numbered only about 4,300 men. The main battle took place near Bečkerek in Western Banat where the Serbs suffered a great defeat. Sinan-paša entered the city of Bečkerek and totally plundered it. The Serbian metropolitan of Vršac was arrested and, by order of Sinan-paša, he was flayed. With the fall of Bečkerek the rebellion collapsed. In determining the main causes of the failure of the rebellion the political role of the Roman Catholic pope Clement VIII (1592−1605) must be considered. He had sent many deputies to the Serbs to different Balkan provinces encouraging them to rise in arms while promising significant military help from the West in their final struggle against the Muslim Ottoman Empire. However, during the time of rebellion, it became clear that these were only empty verbal promises by the pope and no real military support and help for the rebels were forthcoming. The latter was left to mainly deal alone with the much stronger and far numerous Ottoman forces.
During this Serbian rebellion of 1594 in Banat against the Ottomans, there was one unusual political event with a huge symbolic character. The Ottoman authorities knew very well that this great Serbian revolt was directly inspired and encouraged by the Serbian patriarch Jovan Kantul who blessed the revolt. The rebels and their leaders had a picture of Serbian St. Sava on a flag of blue, white, and red colors (the colors of the present-day Serbian national flag and therefore, the rebellion was named “St. Sava’s Rebellion”. In order to exert revenge on the Serbs and, particularly on the Serbian church, Sinan-paşa (Kodža) ordered that on Easter day of 1594 (April 27th /May 10th) the body of St. Sava would be burned and reduced to ashes. The Turks solemnly exhumed the body from his holy grave in the 13th century-monastery of Mileševa (in Southern Serbia on the border with Montenegro), conveyed it to Belgrade and there (“near Banat”), on Vračar Hill (today the downtown area of Belgrade), incinerated the body of the most significant Serbian saint in Serbian history. Some parts of the saint’s relics were saved by the people who had gathered around the bonfire and returned to the Mileševa monastery. St. Sava’s relics were again burned by the Turks in 1692, as revenge against the Serbs who had again sided with the Habsburg Monarchy in its war against the Ottoman Empire in 1683−1699. In the Banat rebellion of 1594, the rebellious Serbs were lead by Đorđe Slankamenac-Rac, Deli Marko and Sava Temišvarac. During the same „Long War“, the Herzegovinian Serbs were lead by a local metropolitan Visarion, who wrote a letter to the new Roman pope Paul V (1605−1621) asking the Vatican for political and military help, and by the duke Grdan from Nikšić (today in Montenegro). After putting down the rebellion the Turks invited the Serbian patriarch to Istanbul where he was murdered in 1614. The death of patriarch Jovan Kantul in Istanbul had a deep impact on the subsequent policy of the Serbian Patriarchate with respect to the Ottoman authorities. The patriarch was in fact betrayed by several western diplomatic representatives to the Ottoman Empire, but above all by the Venetian one who reported to the Ottoman authorities on the former’s secret activities and even negotiations with the western Christian states on the issue of the liberation of Christian subjects on the Balkan Peninsula from the Ottoman yoke. This western conspiracy against the Serbian patriarch, church and the nation became the central reason that many prominent Serbs and above all the Serbian church abandoned hope for the support of Serbian national liberation by western European countries. They turned, instead, towards Orthodox Russia. That was, in fact, the case with the first successor of patriarch Jovan Kantul – patriarch Pajsije (1614−1648).
Nevertheless, even the symbolic act of burning the relics of St. Sava in 1594 had failed to crush the rebellion as its success really depended only on Austrian military support. The Ottoman authorities had chosen this political act because St. Sava actually was the most remarkable holy man in all of Serbian tradition and history and the most significant symbol of the Patriarchate of Peć and the Serbs as a nation. Basically, the Serbian church was identified with its own founder. Nevertheless, after the incineration of the St. Sava’s body, the influence of his spirit and myth were not diminished. Rather, after 1594 the name of St. Sava passed into legend and the Serbs came to be known as the “nation of St. Sava”.
The Patriarchate of Peć was one of the most important institutions in the history of the Serbs, particularly regarding their religious and cultural history. This institution was founded in 1346 during the reign of the most significant of Serbian monarchs – Stefan Dušan the “Mighty” (1331−1355). The foundation of the national Serbian Patriarchate of Peć was the consequence of a new political situation in the Balkan Peninsula when Serbia reached ascendancy as the most powerful country in this region poised to replace the Byzantine Empire. In the same year, Dušan the “Mighty” was crowned by the patriarch of Peć as emperor of the Serbs and the Greeks (i.e., the Byzantines). Concurrently, the Serbian medieval church became independent of the Greek church of Constantinople.
The “first” Serbian patriarchate was abolished in the mid-15th century after the demise of the medieval Serbian independent state (in 1459). However, the Ottoman authorities allowed the Serbs one century later (in 1557) to restore their own national church, which took the name of the old Patriarch of Peć.
During several centuries of the Ottoman occupation, from the collapse of the Serbian medieval state (in 1459) to the First Šumadija-Serb Uprising against the Turks (in 1804), the re-established Patriarchate of Peć was the only national institution of all Serbs under the Ottoman rule. This spiritual and national institution of the Serbs lasted for two hundred years (1557−1766) during the most difficult period of Serbian history when there was neither a national Serbian state or any Serbian national institution. However, the Patriarchate of Peć assumed the historical role of protecting Serbian national identity and national interests during the Ottoman occupation. Consequently, the patriarchate was a political representative of all Serbs in the Ottoman Empire.
Officially, according to Ottoman authorities, the Patriarchate of Peć was restored in the mid-16th century as a continuation of the medieval Serbian national church. However, in reality, it seems to have been more a new church institution of the Serbs than directly connected to the former (“first”) patriarchate. Nevertheless, the new patriarchate accepted all the medieval traditions and the spiritual legacy of the former patriarchate.
The most important historical achievement of the “second” patriarchate was that it succeeded in legally protecting the majority of Serbs in the Ottoman Empire and influencing them in the preservation of their own national medieval heritage and Christian Orthodoxy as central to the national identity and character of the Serbs. Finally, the history and the role of the revived Patriarchate of Peć remained in the collective memory of all Serbs as the national “lighthouse” during the dark years of the Ottoman occupation inspiring the Serbs to persevere in their resistance to the Ottoman policy of denationalization through the acceptance of Islam. The Islamisation of the Balkan Peninsula during the Ottoman reign was most successful only in those regions of Bosnia-Herzegovina, Albania and the Rhodopes region in Bulgaria where Christianity was not rooted, as it was left without a strong church organization.
Reposts are welcomed with the reference to ORIENTAL REVIEW.
 Историја народа Југославије, p. 464.
 В. С. Караџић, Етнографски списи & О Црној Гори (Београд, 1985), p. 78–80.
 Историја народа Југославије, p. 102–103.
 Ђ. Слијепчевић, p. 405–407; Р. Самарџић and others, Косово и Метохија у српској историји (Београд: Српска књижевна задруга, 1989), p. 105.
 Ibid., p. 401.
 Ibid., p. 315; Д. Т. Батаковић, Косово и Метохија у српско-арбанашким односима, p. 22. The independent Serbian-milet (the Serbian religious nation) was separated from the Rum-milet with the establishment of the Patriarchate of Peć in 1557 (Д. Т. Батаковић, Косово и Метохија. Историја и идеологија, p. 32).
 М. Јовић, К. Радић, Српске земље и владари, p. 128.
 В. Ћоровић, Историја Југославије (Београд, 1931), p. 312.
 Историја народа Југославије, p. 462.
 I. Božić, Istorija Jugoslavije, pp. 145–147.
 Војводина, p. 389.
 I. Božić, Istorija Jugoslavije, p. 146–147; Историја народа Југославије, p. 102–109.
 О. Зиројевић, Цркве и манастири на подручју Пећке патријаршије до 1683. године (Београд, 1984), pp. 31–33. About Kosovo and Metohija in Serbian history see: Р. Самарџић, Косово и Метохија у српској историји. There were c. 1300 churches, monasteries and other monuments in Kosovo-Metohija before the Ottomans. However, there were only c. 15 active Orthodox shrines in this region in the first decades of the Ottoman rule (Д. Т. Батаковић, Косово и Метохија у српско-арбанашким односима, p. 22).
 С. Петковић, Зидно сликарство на подручју Пећке патријаршије 1557–1614 (Нови Сад, 1965), pp. 49–50.
 I. Božić, Istorija Jugoslavije, pp. 146–147.
 Ђ. Слијепчевић, Историја Српске православне цркве, т. I, p. 317; М. Павловић, “Српска вјера-српски закон”, Зборник Матице српске за друштвене науке, № 13–14 (Нови Сад, 1956), p. 285.
 В. Ћоровић, Историја Срба, p. 418.
 Историја народа Југославије, т. II, p. 462.
 Ibid., p. 463.
 On the Battle of Sisak see: J. von Hammer, Historija Turskog/Osmanskog/Carstva, I, pp. 118−120.
 For information on emperor Rudolph II (1576−1611) see: J. Bérenger, A History of the Habsburg Empire, 1273−1700 (London, New York: Longman, 1994), pp. 242−260.
 М. Јовић, К. Радић, Српске земље, p. 129.
 Историја народа Југославије, т. II, p. 107, 493–494.
 М. Јовић, К. Радић, Српске земље, p. 129.
 However, the Habsburg authorities in all their wars against the Ottoman Empire never had in mind the re-establishment of any kind of Serbian independent state in the Balkans in the case of Christian victory. Besides, the Serb national-confessional identity was better protected in the Ottoman Empire than in the Catholic Habsburg Monarchy or Venetian Dalmatia. For the reason of Catholic proselytizing the Orthodox Serbs, for instance, Dalmatian Serbs, were emigrating several times in the 18th century to Russia (regarding this issue see: М. Јачов, Венеција и Срби у Далмацији у XVIII веку (Београд: Просвета, издање Историјског института у Београду, 1984).
 М. Јовић, К. Радић, Српске земље, p. 129. According to historian Vladimir Ćorović, patriarch Jovan Kantul „died“ in Istanbul in 1614. Obviously, for Ćorović it was not clear did he was murdered or not (В. Ћоровић, Историја Срба, p. 431).
 H. W. V. Temperley, History of Serbia, p. 125.
 Р. Самарџић, Усмена народна хроника, Нови Сад, 1978.
 The Ottoman successful policy of the peaceful conversion of the Christians to Islam is best seen in the case of the Albanians and Bosnia-Herzegovina. Today a majority of ethnic Albanians are Muslims. After four centuries of Ottoman rule in Bosnia-Herzegovina, almost half (43,7%) of its population are the Muslims (T. Judah, The Serbs. History, Myth & the Destruction of Yugoslavia (New Haven, London: Yale University Press, 1997), p. 317). For additional readings on the topic of this article see: Српска православна црква, издање Архијерејског синода Српске православне цркве, Београд, 1969; С. Ћирковић, Срби у средњем веку, Београд, 1995; T. Kostić, Serbia under Ottoman Rule, Vienna, 2005; Р. Самарџић, Србија у списима француских савременика XVI−XVII века, Београд, 1961. The Serbs accepted Islam for two crucial reasons: 1) the feudal aristocracy from the time before the Ottoman occupation in order to preserve their estates and benefits; and 2) the ordinary people for lucrative reasons (Д. Т. Батаковић, Косово и Метохија. Историја и идеологија, p. 36)
 Д. Т. Батаковић, Косово и Метохија. Историја и идеологија, p. 33.