Косово шайқасы: Тарих, миф және ұлттық естелік

1389 battle between Christian coalition led by Moravian Serbia and the Ottoman Empire
the battle in 1389

The mythologization of the battle and writings began shortly after the event, though the legend was not fully formed immediately after the battle but evolved from different originators into various versions. In Serbian folklore, the Kosovo Myth acquired new meanings and importance during the rise of Serbian nationalism in the 19th century as the Serbian state sought to expand, especially towards Kosovo which was still part of the Ottoman Empire. In modern discourse, the battle would come to be seen as integral to Serbian history, tradition and national identity. Vidovdan is celebrated on June 28 and is an important Serbian national and religious holiday as a memorial day for the Battle of Kosovo.

Emperor Stefan Uroš IV Dušan "the Mighty" (r. 1331–55) was succeeded by his son Stefan Uroš V "the Weak" (r. 1355–71), whose reign was characterized by the decline of central power and the rise of numerous virtually independent principalities; this period is known as the fall of the Serbian Empire. Uroš V was neither able to sustain the great empire created by his father nor repulse foreign threats and limit the independence of the nobility; he died childless in December 1371, after much of the Serbian nobility had been destroyed by the Ottomans in the Battle of Maritsa earlier that year. Prince Lazar, ruler of the northern part of the former empire (of Moravian Serbia), was aware of the Ottoman threat and began diplomatic and military preparations for a campaign against them. After the defeat of the Ottomans at Pločnik (1386) and Bileća (1388), Murad I, the reigning Ottoman sultan, moved his troops from Philippoupolis to Ihtiman (modern Bulgaria) in the spring of 1388. From there they traveled across Velbužd and Kratovo (modern North Macedonia). Though longer than the alternative route through Sofia and the Nišava Valley, this led the Ottoman forces to Kosovo, one of the most important crossroads in the Balkans. From Kosovo, they could attack the lands of either Prince Lazar or Vuk Branković. Having stayed in Kratovo for a time, Murad and his troops marched through Kumanovo, Preševo, and Gjilan to Pristina, where he arrived on June 14. While there is less information about Lazar's preparations, he gathered his troops near Niš, on the right bank of the South Morava. His forces likely remained there until he learned that Murad had moved to Velbužd, whereupon he moved across Prokuplje to Kosovo. This was the best place he could choose as a battlefield, as it gave him control of all the routes that Murad could take. The historiographical examination of the battle is challenging. No first hand accounts from participants in the battle exist. Contemporary sources are written from widely diverging points of view and not much is discussed in them about battle tactics, army size and other battleground details.

Estimates about army size vary, but the Ottoman army was larger. It is likely that the army led by Lazar had 12,000/15,000 to 20,000 troops against 27,000–30,000 led by Murad. A higher estimate places the size of Murad's army up to 40,000 and Lazar's up to 25,000 troops. Ottoman historian Mehmed Neşri who authored the first detailed report in Ottoman historiography about the battle of Kosovo in 1521 represents the Ottoman imperial narrative. As an Ottoman Sultan died before or during the battle, the size of the Christian army is presented as significantly larger in Ottoman sources. Neşri placed it at around 500,000, double the size of the Ottoman army. According to historian Noel Malcolm, Ottoman writers were most likely eager to build up the size and significance of Lazar's army, which they described as vastly outnumbering Murat's, in order to add to the glory of the "Turkish victory". Moreover, Malcolm claims that the Ottoman sources lack reliability. Regardless of the exact army size, the battle of Kosovo was one of the largest battles of late medieval times. In comparison, in the battle of Agincourt (1415) even by assuming the higher estimate of army size as correct, around 10,000 less soldiers were engaged. and comprised no more than 2,000 Janissaries. Lazar's main forces included the Serbian contingent from his principality, troops of Vuk Branković his son in law and Bosnian forces under Vlatko Vuković, sent by Lazar's ally King Tvrtko of Bosnia. Lazar's Christian coalition also included Albanians, Croatians, Hungarians and Bulgarians. Of those Albanian lords, Teodor II Muzaka died during the battle, alongside a number of fellow Albanians. Based on Ottomans sources, it is claimed by Albanian historiography that the Albanians accounted for around a quarter of the total number of troops in Lazar's coalition, primarily under the command of Dhimitër Jonima, Đurađ II Balšić and Teodor II. According to historian Dejan Djokić, it is improbable that Lazar commanded a broad coalition composed of Albanians, Bulgarians, Czechs, Hungarians, Germans and Vlachs, in addition to his and Vuk Branković’s armies and reinforcements from Bosnia. Daniel Waley says that next to nothing can be said with assurance about numbers and multi ethnic composition of both armies. A group of crusaders linked to the Knights of Rhodes, led by John of Palisna, has been suggested as participants on Lazar's side by Croatian historian Neven Budak, who quotes in the Italian Chronicles Annales Forolivienses, "Domino Johanne Banno cum Crucesignatis" (Ban John with those marked by a cross). According to Budak, "Domine Johanne Bano" probably refers to John of Palisna the Ban of Croatia, but the writer of the Chronicles could have been honouring someone who was no longer a ban, such as John Horvat. British historian and Hospitaller scholar Anthony Luttrell disputes Budak’s assumption that "crucesignati" means the Knights Hospitaller, stating, “Hospitallers wore a cross but technically were not crusaders or crucesignati, how the author of the Annales Forolivienses understood the term is uncertain.” Budak himself suggests that the term could simply designate warriors who marked a cross on their clothing, a customary practice before going to war against infidels. Both armies contained soldiers of various origins. Contemporary Greek authors list among participants Northern Albanians, those of Himarë, Epirus and the coast. Based on Neşri's account, Đurađ II Balšić has also been linked to the Christian coalition which fought in the battle of Kosovo. The hypothesis about his participation is considered to be "almost entirely false" as he had become an Ottoman vassal; he was in hostility with Lazar's ally Tvrtko I; and at the time of the battle he was most likely in Ulcinj.

Serbian forces assembled at Kosovo Field approximately 3 miles northwest of Priština. Prince Lazar led the Serb center, Branković took command of the right, while Vuković the Bosnian general commanded the left, which also included the foreign contingents. The formidable Serb cavalry took their place at the forefront, with lighter cavalry armed with bows positioned on the flanks. The wings were fortified with around 1,000 archers, while the Janissaries held the central position, supported by Murad and his cavalry guard standing behind them.

Serbian and Turkish accounts of the battle differ, making it difficult to reconstruct the course of events. It is believed that the battle commenced with Ottoman archers shooting at Serbian cavalry, who then made ready for the attack. After positioning in a wedge formation, the Serbian cavalry managed to break through the Ottoman left wing, but were not as successful against the center and the right wing. The Serbs had the initial advantage after their first charge, which significantly damaged the Ottoman wing commanded by Yakub Çelebi. When the knights' charge was finished, light Ottoman cavalry and light infantry counterattacked and the Serbian heavy armor became a disadvantage. In the center, Serbian troops managed to push back Ottoman forces, except for Bayezid's wing, which barely held off the Bosnians commanded by Vlatko Vuković, who inflicted disproportionately heavy losses on the Ottomans. The Ottomans, in a ferocious counterattack led by Bayezid, pushed the Serbian forces back and then prevailed later in the day, routing the Serbian infantry. Both flanks still held, with Vuković's Bosnian troops drifting toward the center to compensate for the heavy losses inflicted on the Serbian infantry. Historical facts say that Vuk Branković saw that there was no hope for victory and fled to save as many men as he could after Lazar was captured. In popular oral tradition, however, Branković is said to have fled and betrayed Lazar, a theory which was first presented by the writer Mavro Orbini in a 1601 work but is largely seen as unfounded. Sometime after Branković's retreat from the battle, the remaining Bosnian and Serb forces yielded the field, believing that a victory was no longer possible. In one of the earliest accounts of the battle, it is described that twelve Serbian knights, known in Serbian epic poetry as the Jugović brothers, successfully breached the Ottoman defense. One of the knights, later identified as Miloš Obilić, pretended to have deserted to the Ottoman forces. When brought before Murad, Obilić pulled out a hidden dagger and killed the Sultan by slashing him. He was then killed by the Sultan's bodyguards. There are differing versions of the assassination however, with another version describing Obilić playing dead on the battlefield and stabbing the Sultan as he walked. while others describe it happening early on as Miloš sought to prove his loyalty to Prince Lazar after he was accused of treachery.

The event of the battle quickly became known in Europe. Not much attention was paid to the outcome in these early rumors which circulated, but they all focused on the fact that the Ottoman Sultan had been killed in the battle. Some of the earliest reports about the battle come from the court of Tvrtko of Bosnia who in separate letters to the senate of Trogir (August 1) and the council of Florence claimed that he had defeated the Ottomans in Kosovo. The response of the Florentines to Tvrtko (20 October 1389) is an important historical document as it confirms that Murad was killed during the battle and that it took place on June 28 (St. Vitus day/Vidovdan). The killer is not named, but it was one of 12 Serbian noblemen who managed to break through the Ottoman lines:

Fortunate, most fortunate are those hands of the twelve loyal lords who, having opened their way with the sword and having penetrated the enemy lines and the circle of chained camels, heroically reached the tent of Murat himself. Fortunate above all is that one who so forcefully killed such a strong vojvoda by stabbing him with a sword in the throat and belly. And blessed are all those who gave their lives and blood through the glorious manner of martyrdom as victims of the dead leader over his ugly corpse. Another Italian account, Mignanelli's work of 1416, asserted that it was Lazar who killed the Ottoman sultan.

Both armies were destroyed in the battle. Both Lazar and Murad lost their lives, and the remnants of their armies retreated from the battlefield. Murad's son Bayezid killed his younger brother, Yakub Çelebi, upon hearing of their father's death, thus becoming the sole heir to the Ottoman throne. The Serbs were left with too few men to defend their lands effectively, while the Turks had many more troops in the east. In the wake of these marriages, Stefan Lazarević, Lazar's son, became a loyal ally of Bayezid, and contributed significant forces to many of Bayezid's future military engagements, including the Battle of Nicopolis, where Vuk Branković another Serbian magnate who ruled in parts of Kosovo had joined the anti Ottoman coalition. As a reward for his contribution to the Ottoman victory, Lazarević was given a large part of Branković's lands. Branković himself died as an Ottoman prisoner, although in all later "Kosovo myth" narratives first created by Stefan Lazarević, he is portrayed as a betrayer of the Christians. Lazarević's success as an Ottoman vassal was such that eventually his lands encompassed a territory bigger than his father's and matched the territories of the Nemanjic dynasty in the 13th century. After Mehmed's death in 1421, Lazarević was one of the vassals who strongly supported the coalition against the future Mehmed the Conqueror who ultimately prevailed. This move led Mehmed to punish the Serbian and all other vassals who supported the other claimants to the throne by campaigning against them to directly annex their lands. In a series of campaigns from this era onward Serbia formally became an Ottoman province. The capture of Smederevo on June 20, 1459 marks the end of medieval Serbian statehood.

The Kosovo Myth has for a long time been a central subject in Serbian folklore and Serbian literary tradition, and for centuries was cultivated mostly in the form of oral epic poetry and guslar poems. The mythologization of the battle occurred shortly after the event. The legend was not fully formed immediately after the battle but evolved from different originators into various versions. The philologist Vuk Karadžić collected traditional epic poems related to the topic of the Battle of Kosovo and in the 19th century, he released the so called "Kosovo cycle", which became the final version of the transformation of the myth. In Serbian historiography, the complicated political setting preceding the battle has been simplified in the battle being a clash between Christianity and Islam. However, Miodrag Popović notes that in Ottoman Serbia of the 16th and 17th century, the local population was "Turkophilic" in accordance with the general climate of necessary adaptation to Ottoman rule. Тhey did not give the legend of the Battle of Kosovo an interpretation unfavorable or hostile to the Ottoman Turks. Perceptions about the Battle of Kosovo in Serbian public discourse changed and were "harnessed in earnest in the rise of Serbian nationalism during the 19th century" and acquired new meanings in the context of the Greater Serbia nationalist project. Today, the Battle of Kosovo has come to be seen in public discourse as "particularly important to Serbian history, tradition and national identity". The battle has become a force of historical, political, military and artistic inspiration to date. The day of the battle, known in Serbian as Vidovdan (St. Vitus' day) and celebrated according to the Julian calendar (corresponding to 28 June Gregorian in the 20th and 21st centuries), is an important part of Serb ethnic and national identity, with notable events in Serbian history falling on that day: in 1876 Serbia declared war on the Ottoman Empire (Serbian–Ottoman War (1876–78); in 1881 Austria Hungary and the Principality of Serbia signed a secret alliance; in 1914 the assassination of Archduke Franz Ferdinand of Austria was carried out by the Serbian Gavrilo Princip (although a coincidence that his visit fell on that day, Vidovdan added nationalist symbolism to the event); in 1921 King Alexander I of Yugoslavia proclaimed the Vidovdan Constitution; in 1989, on the 600th anniversary of the battle, Serbian president Slobodan Milošević delivered the Gazimestan speech on the site of the historic battle. The Tomb of Sultan Murad, a site in Kosovo Polje where Murad I's internal organs were buried, has gained a religious significance for local Muslims. A monument was built by Murad I's son Bayezid I at the tomb, becoming the first example of Ottoman architecture in the Kosovo territory.