Battle of Lepanto
From Wikipedia, the free encyclopedia
|Battle of Lepanto|
|Part of the Fourth Ottoman-Venetian War and the Ottoman-Habsburg wars|
The Battle of Lepanto, unknown artist, late 16th century.
|Commanders and leaders|
Sufi Ali Pasha †
Mahomet Sirocco †
Uluç Ali (Occhiali)
|Casualties and losses|
17 ships lost
|20,000 dead, wounded or captured
137 ships captured
50 ships sunk
12,000 Christians freed
The Battle of Lepanto was a naval engagement taking place on 7 October 1571 in which a fleet of the Holy League, a coalition of European Catholic maritime states arranged by Pope Pius V, financed by Habsburg Spain and led by admiral Don John of Austria, decisively defeated the fleet of the Ottoman Empire in the Gulf of Patras, where the Ottoman forces sailing westwards from their naval station in Lepanto (the Venetian name of ancient Naupactus Ναύπακτος, Ottoman İnebahtı) met the fleet of the Holy League sailing east from Messina, Sicily.
In the history of naval warfare, Lepanto marks the last major engagement in the Western world to be fought entirely or almost entirely between rowing vessels, the galleys and galeasses which were still the direct descendants of the ancient trireme warships. The battle was in essence an "infantry battle on floating platforms". It was the largest naval battle in Western history since classical anquity, involving more than 400 warships. Over the following decades, the the increasing importance of the galleon and the line of battle tactic would displace the galley as the major warship of its era, marking the beginning of the "Age of Sail".
The victory of the Holy League is of great importance in the history of Europe and of the Ottoman Empire, marking the turning-point of Ottoman military expansion into the Mediterranean, even though the Ottoman wars in Europe would continue for another century. It has long been compared to the Battle of Salamis both for tactical parallels and for its crucial importance in the defense of Europe against imperial expansion. It was also of great symbolic importance in a period when Europe was torn by its own wars of religion following the Protestant Reformation, strengthening the position of Philip II of Spain as the "Most Catholic King" and defender of Christendom against Muslim incursion, although this was mitigated by the defeat of the Spanish Armada against the English Royal Navy in 1588. 
The Christian coalition had been promoted by Pope Pius V to rescue the Venetian colony of Famagusta, on the island of Cyprus, which was being besieged by the Turks in early 1571 subsequent to the fall of Nicosia and other Venetian possessions in Cyprus in the course of 1570. On 1 August, the Venetians had surrendered after being reassured that they could leave Cyprus freely. However, the Ottoman commander, Lala Kara Mustafa Pasha, who had lost some 50,000 men in the siege, broke his word, imprisoning the Venetians. On 17 August, Bragadin was flayed alive and his corpse hung on Mustafa's galley together with the heads of the Venetian commanders, Astorre Baglioni, Alvise Martinengo and Gianantonio Querini.
The members of the Holy League were the Republic of Venice, the Spanish Empire (including the Kingdom of Naples, the Kingdoms of Sicily and Sardinia as part of the Spanish possessions), the Papal States, the Republic of Genoa, the Duchies of Savoy, Urbino and Tuscany, the Knights Hospitaller and others.
The banner for the fleet, blessed by the Pope, reached the Kingdom of Naples (then ruled by the King of Spain) on 14 August 1571. There, in the Basilica of Santa Chiara, it was solemnly consigned to John of Austria, who had been named leader of the coalition after long discussions between the allies. The fleet moved to Sicily and leaving Messina reached (after several stops) the port of Viscardo in Cephalonia, where news arrived of the fall of Famagusta and of the torture inflicted by the Turks on the Venetian commander of the fortress, Marco Antonio Bragadin.
All members of the alliance viewed the Ottoman navy as a significant threat, both to the security of maritime trade in the Mediterranean Sea and to the security of continental Europe itself. Spain was the largest financial contributor, though the Spaniards preferred to preserve most of their galleys for Spain's own wars against the nearby sultanates of the Barbary Coast rather than expend its naval strength for the benefit of Venice. The combined Christian fleet was placed under the command of John of Austria (Don Juan de Austria) with Marcantonio Colonna as his principal deputy. The various Christian contingents met the main force, that of Venice (under Venier), in July and August 1571 at Messina, Sicily. John of Austria arrived on 23 August.
Deployment and order of battle
- See Battle of Lepanto order of battle for a detailed list of ships and commanders involved in the battle.
The Christian fleet consisted of 206 galleys and 6 galleasses (large new galleys, invented by the Venetians, which carried substantial artillery) and was commanded by Spanish admiral Don John of Austria, the illegitimate son of the Holy Roman Emperor Charles I of Spain and V of the Holy Roman Empire, and half-brother of Philip II of Spain, supported by the Spanish commanders Don Luis de Requesens and Don Álvaro de Bazán, and Genoan commander Gianandrea Doria. 109 galleys and 6 galleasses came from the Republic of Venice, 49 galleys from the Spanish Empire (including 26 galleys from the Kingdom of Naples, the Kingdom of Sicily and other Italian territories), 27 galleys from the Republic of Genoa, 7 galleys from the Papal States, 5 galleys from the Order of Saint Stephen from the Grand Duchy of Tuscany, 3 galleys each from the Duchy of Savoy and the Knights of Malta, and some privately owned galleys in Spanish service. This fleet of the Christian alliance was manned by 40,000 sailors and oarsmen. In addition, it carried approximately 20,000 fighting troops: 7,000 Spanish regular infantry of excellent quality, 7,000 Germans and Croats, 6,000 Italian mercenaries in Spanish pay, all good troops, in addition to 5,000 professional Venetian soldiers. Also, Venetian oarsmen were mainly free citizens and were able to bear arms adding to the fighting power of their ship, whereas convicts were used to row many of the galleys in other Holy League squadrons. Free oarsmen were generally acknowledged to be superior, but were gradually replaced in all galley fleets (including those of Venice from 1549) during the 16th century by cheaper slaves, convicts and prisoners-of-war owing to rapidly rising costs.
Ali Pasha, the Ottoman admiral (Kapudan-i Derya), supported by the corsairs Mehmed Siroco (natively Mehmed Şuluk) of Alexandria and Uluç Ali, commanded an Ottoman force of 222 war galleys, 56 galliots, and some smaller vessels. The Turks had skilled and experienced crews of sailors but were significantly deficient in their elite corps of Janissaries. The number of oarsmen was about 37,000, virtually all of them slaves, many of them Christians who had been captured in previous conquests and engagements. The Ottoman galleys were manned by 13,000 experienced sailors—generally drawn from the maritime nations of the Ottoman Empire, namely Berbers, Greeks, Syrians, and Egyptians—and 34,000 soldiers.
An advantage for the Christians was their numerical superiority in guns and cannon aboard their ships, as well as the superior quality of the Spanish infantry. It is estimated that the Christians had 1,815 guns, while the Turks had only 750 with insufficient ammunition. The Christians embarked with their much improved arquebusier and musketeer forces, while the Ottomans trusted in their greatly feared composite bowmen.
The Christian fleet started from Messina on 16 September, crossing the Adriatic and creeping along the coast, arriving at the group of rocky islets lying just north of the opening of the Gulf of Corinth on 6 October. Serious conflict had broken out between the Venetian and Spanish soldiers, and Venier enraged Don Juan by hanging a Spanish soldier for impudence.
Despite bad weather, the Christian ships sailed south and, on 6 October, they reached the port of Sami, Cephalonia (then also called Val d'Alessandria), where they remained for a while.
Early on 7 October, they sailed toward the Gulf of Patras, where they encountered the Ottoman fleet. While neither fleet had immediate strategic resources or objectives in the gulf, both chose to engage. The Ottoman fleet had an express order from the Sultan to fight, and John of Austria found it necessary to attack in order to maintain the integrity of the expedition in the face of personal and political disagreements within the Holy League.
On the morning of 7 October, after the decision to offer battle was made, the Christian fleet formed up in four divisions in a north-south line. At the northern end, closest to the coast, was the Left Division of 53 galleys, mainly Venetian, led by Agostino Barbarigo (admiral), with Marco Querini and Antonio da Canale in support. The Centre Division consisted of 62 galleys under John of Austria himself in his Real, along with Sebastiano Venier, later Doge of Venice, Mathurin Romegas and Marcantonio Colonna.
The Right Division to the south consisted of another 53 galleys under the Genoese Giovanni Andrea Doria, great-nephew of admiral Andrea Doria. Two galleasses, which had side-mounted cannon, were positioned in front of each main division, for the purpose, according to Miguel de Cervantes (who served on the galley Marquesa during the battle), of preventing the Turks from sneaking in small boats and sapping, sabotaging or boarding the Christian vessels. A Reserve Division was stationed behind (that is, to the west of) the main fleet, to lend support wherever it might be needed.
This reserve division consisted of 38 galleys – 30 behind the Centre Division commanded by Álvaro de Bazán, and four behind each wing. A scouting group was formed, from two Right Wing and six Reserve Division galleys. As the Christian fleet was slowly turning around Point Scropha, Doria's Right Division, at the off-shore side, was delayed at the start of the battle and the Right's galleasses did not get into position.
The Ottoman fleet consisted of 57 galleys and 2 galliots on its Right under Mehmed Siroco, 61 galleys and 32 galliots in the Centre under Ali Pasha in the Sultana, and about 63 galleys and 30 galliots in the South off-shore under Uluç Ali. A small reserve existed of 8 galleys, 22 galliots and 64 fustas, behind the Centre body. Ali Pasha is supposed to have told his Christian galley-slaves: "If I win the battle, I promise you your liberty. If the day is yours, then God has given it to you." John of Austria, more laconically, warned his crew: "There is no paradise for cowards."
The lookout on the Real sighted the Turkish van at dawn of 7 October. Don Juan called a council of war and decided to offer battle. He travelled through his fleet in a swift sailing vessel, exhorting his officiers and men to do their utmost. The sacrament was administered to all, the galley slaves were freed from their chains, and the standard of the Holy League was raised to the truck of the flagship.
The wind was at first against the Christians, and it was feared that the Turks would be able to make contact before a line of battle could be formed. But around noon, shortly before contact, the wind shifted to favour the Christians, enabling most of the squadrons to reach their assigned position before contact. Four galeasses stationed in front of the Christian battle line opened fire at close quarters at the foremost Turkish galleys, confusing their battle array in the crucial moment of contact. Around noon, first contact was made between the squadrons of Barbarigo's and Sirocco, close to the northern shore of the Gulf. Barbarigo had attempted to stay so close to the shore as to prevent Sirocco from surrounding him, but Sirocco, knowing the depth of the waters, managed to still insert galleys between Barbarigo's line and the coast. In the ensuing mêlée, the ships came so close to each other as to form an almost continuous platform of hand-to-hand fighting in which both leaders were killed. The Christian galley slaves freed from the Turkish ships were supplied with arms and joined in the fighting, turning the battle in favour of the Christian side.
Meanwhile, the centers clashed, with such force that Ali Pasha's galley drove into the Real as far as the fourth rowing bench, and hand-to-hand fighting commenced around the two flagships, between the Spanish tercio infantry and the Turkish janissaries. When the Real was nearly taken, Colonna came alongside with the bow of his galley and mounted a counter-attack. With the help of Colonna, the Turks were pushed off the Real and the Turkish flagship was boarded and swept. The entire crew of Ali Pasha's flagship was killed, including the commander himself. The banner of the Holy League was hoisted on the captured ship, breaking the morale of the Turkish galleys nearby. After two hours of fighting, the Turks were beaten left and center, although fighting continued for another two hours. A flag taken at Lepanto by the Knights of Saint Stephen, said to be the standard of the Turkish commander, is still on display, in the Church of the seat of the Order in Pisa.
On the Christian right, the situation was different, as Doria continued sailing towards the south instead of taking his assigned position. He would explain his conduct after the battle by saying that he was trying to prevent an enveloping maneuver by the Turkish left. But Doria's captians were enraged, interpreting their commanders signals as a sign of treachery. When Doria had opened a wide gap with the Christian center, Uluç Ali swung around and fell on Colonna's southern flank, with Doria too far away to interfere. Ali attacked a group of some fifteen galleys around the flagship of the Kights of Malta, threatening to break into the Christian center and still turn the tide of the battle. This was prevented by the arrival of the reserve squadron of Santa Cruz. Uluç Ali was forced to retreat, escaping the battle with the captured flag of the Knights of Malta.
Isolated fighting continued until the evening. Even after the battle had clearly turned against the Turks, groups of janissaries kept fighting to the last. It is said that at some point the Janissaries ran out of weapons and started throwing oranges and lemons at their Christian adversaries, leading to awkward scenes of laughter among the general misery of battle. At the end of the battle, the Christians had taken 117 galleys and 20 galliots, and sunk or destroyed some 50 other ships. Around ten thousand Turks were taken prisoner, and many thousands of Christian slaves were rescued. The Christian side suffered around 7,500 deaths, the Turkish side about 30,000.
The engagement was a significant defeat for the Ottomans, who had not lost a major naval battle since the fifteenth century. The defeat was mourned by them as an act of Divine Will, contemporary chronicles recording that "the Imperial Fleet encountered the fleet of the wretched infidels and the will of God turned another way." To half of Christendom, this event encouraged hope for the downfall of "the Turk", the Satan-like personification of the Ottoman Empire, who was regarded as the "Sempiternal Enemy of the Christian". Indeed, the Empire lost all but 30 of its ships and as many as 20,000 men, and some Western historians have held it to be the most decisive naval battle anywhere on the globe since the Battle of Actium of 31 BC.
Despite the decisive defeat, the Ottoman Empire rebuilt its navy with a massive effort, by largely imitating the successful Venetian galleasses, in a very short time. By 1572, about six months after the defeat, more than 150 galleys and 8 galleasses, in total 250 ships had been built, including eight of the largest capital ships ever seen in the Mediterranean. With this new fleet the Ottoman Empire was able to reassert its supremacy in the Eastern Mediterranean. On 7 March 1573 the Venetians thus recognized by treaty the Ottoman possession of Cyprus, whose last Venetian possession, Famagosta, had fallen to the Turks under Piyale Pasha on 3 August 1571, just two months before Lepanto, and remained Turkish for the next three centuries. That summer the Ottoman Navy attacked the geographically vulnerable coasts of Sicily and southern Italy. Sultan Selim II's Chief Minister, the Grand Vizier Mehmed Sokullu, argued to the Venetian emissary Marcantonio Barbaro that the Christian triumph at Lepanto caused no lasting harm to the Ottoman Empire, while the capture of Cyprus by the Ottomans in the same year was a significant blow, saying that:
You come to see how we bear our misfortune. But I would have you know the difference between your loss and ours. In wresting Cyprus from you, we deprived you of an arm; in defeating our fleet, you have only shaved our beard. An arm when cut off cannot grow again; but a shorn beard will grow all the better for the razor.
Numerous historians pointed out the historical importance of the battle and how it served as a turning point in history. For instance, it is argued that while the ships were relatively easily replaced, it proved much harder to man them, since so many experienced sailors, oarsmen and soldiers had been lost. The loss of so many of its experienced sailors at Lepanto sapped the fighting effectiveness of the Ottoman navy, a fact emphasized by its avoidance of major confrontations with Christian navies in the years following the battle. Other historians have suggested that the reason for the Turks being contained at the time had less to do with the battle of Lepanto than the fact that they had to contend with a series of wars with Persia, a strong military power at the time.
After 1580, the discouraged Ottomans left the fleet to rot in the waters of the Golden Horn. Especially critical was the loss of most of the caliphate's composite bowmen, which, far beyond ship rams and early firearms, were the Ottomans' main embarked weapon. US historian John F. Guilmartin noted that the losses in this highly specialized class of warrior were irreplaceable in a generation. Paul K. Davis has also stated that:
This Turkish defeat stopped Ottomans' expansion into the Mediterranean, thus maintaining western dominance, and confidence grew in the west that Turks, previously unstoppable, could be beaten.
The victory for the Holy League was historically important not only because the Turks lost over 200 ships and 20,000 men killed (not including 12,000 Christian galley slaves who were freed), but because the victory heralded the end of Turkish supremacy in the Mediterranean.
However, in 1574, the Ottomans retook the strategic city of Tunis from the Spanish-supported Hafsid dynasty, which had been re-installed after John of Austria's forces reconquered the city from the Ottomans the year before. Thanks to the long-standing Franco-Ottoman alliance, the Ottomans were able to resume naval activity in the western Mediterranean. In 1576, the Ottomans assisted in Abdul Malik's capture of Fez – this reinforced the Ottoman indirect conquests in Morocco that had begun under Suleiman the Magnificent. The establishment of Ottoman suzerainty over the area placed the entire southern coast of the Mediterranean from the Straits of Gibraltar to Greece under Ottoman authority, with the exceptions of the Spanish-controlled trading city of Oran and strategic settlements such as Melilla and Ceuta.
Nonetheless, Spanish success in the Mediterranean continued into the first half of the 17th century. Spanish ships attacked the Anatolian coast, defeating larger Ottoman fleets at the Battle of Cape Celidonia and the Battle of Cape Corvo. Larache and La Mamora, in the Moroccan Atlantic coast, and the island of Alhucemas, in the Mediterranean, were taken, but Larache and La Mamora were lost again later in the 17th century.
The Holy League credited the victory to the Virgin Mary, whose intercession with God they had implored for victory through the use of the Rosary. Andrea Doria had kept a copy of the miraculous image of Our Lady of Guadalupe given to him by King Philip II of Spain in his ship's state room. Pope Pius V instituted a new Catholic feast day of Our Lady of Victory to commemorate the battle, which is now celebrated by the Catholic Church as the feast of Our Lady of the Rosary.
A piece of commemorative music composed after the victory is the motet Canticum Moysis (Song of Moses Exodus 15) Pro victoria navali contra Turcas by the Spanish composer based in Rome Fernando de las Infantas. The other piece of music is Jacobus de Kerle "Cantio octo vocum de sacro foedere contra Turcas" 1572 (Song in Eight Voices on the Holy League Against the Turks), in the opinion of Pettitt (2006) an "exuberantly militaristic" piece celebrating the victory. There were celebrations and festivities with triumphs and pageants at Rome and Venice with Turkish slaves in chains.
Spanish poet Fernando de Herrera wrote the poem "Canción en alabanza de la divina majestad por la victoria del Señor Don Juan" in 1572. King James VI of Scotland published in 1591 a poem of about 1,000 lines celebrating this Christian victory.
There are many pictorial representations of the battle. Prints of the order of battle appeared in Venice and Rome still in 1571,  and numerous paintings were commissioned, including one in the Doge's Palace, Venice, by Andrea Vicentino on the walls of the Sala dello Scrutinio, which replaced Tintoretto's Victory of Lepanto, destroyed by fire in 1577. Titian painted the battle in the background of an allegorical work showing Philip II of Spain holding his infant son, Don Fernando, his male heir born shortly after the victory, on 4 December 1571. An angel descends from heaven bearing a palm branch with a motto for Fernando, who is held up by Philip: "Majora tibi" (may you achieve greater deeds; Fernando died as a child, in 1578).
The Allegory of the Battle of Lepanto (c. 1572, oil on canvas, 169 x 137 cm, Gallerie dell'Accademia, Venice) is a painting by Paolo Veronese. The lower half of the painting shows the events of the battle, whilst at the top a female personification of Venice is presented to the Virgin Mary, with Saint Roch, Saint Peter, Saint Justina, Saint Mark and a group of angels in attendance.
A painting by Wenceslas Cobergher, dated to the end of the 16th century, now in San Domenico Maggiore, shows what is interpreted as a victory procession in Rome on the return of admiral Colonna. On the stairs of Saint Peter's Basilica, Pius V is visible in front of a kneeling figure, identified as Marcantonio Colonna returning the standard of the Holy League to the pope. On high is the Madonna and child with victory palms.
Tommaso Dolabella painted his The Battle of Lepanto in c. 1625–1630 on the commission of Stanisław Lubomirski, commander of the Polish left wing in the Battle of Khotyn (1621). The monumental painting (3.05 m × 6.35 m) combines the Polish victory procession following this battle with the backdrop of the Battle of Lepanto. It was later owned by the Dominicans of Poznań and since 1927 has been on display in Wawel Castle, Cracow.
The Battle of Lepanto by Andrea Vicentino (c. 1600, Doge's Palace, Venice)
The Battle of Lepanto by Juan Luna (1887, Spanish Senate, Madrid)
The English author G. K. Chesterton wrote a poem Lepanto, first published in 1911 and republished many times since. It provides a series of poetic visions of the major characters in the battle, particularly the leader of the Christian forces, Don Juan of Austria. It closes with verses linking Miguel de Cervantes, who fought in the battle, with the "lean and foolish knight" he would later immortalize in Don Quixote. Miguel de Cervantes lost the use of an arm in this battle and therefore he is known as el manco de Lepanto (the one-armed man of Lepanto) in the Hispanic world.
Emilio Salgari devoted two of his historical novels, Capitan Tempesta ("Captain Tempest", 1905) and Il Leone di Damasco ("The Lion of Damascus", 1910), to the siege of Famagusta and the Battle of Lepanto. The novels were adapted in two films by Corrado D'Errico in 1942.
|Wikimedia Commons has media related to Battle of Lepanto.|
- National Maritime Museum BHC0261, based on a 1572 print by Martino Rota.
- Drane, Augusta Theodosia (1858). The Knights of st. John: with The battle of Lepanto and Siege of Vienna. London.
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- Geoffrey Parker, The Military Revolution, pp. 87—88
- Confrontation at Lepanto by T.C.F. Hopkins, intro
- Geoffrey Parker, The Military Revolution, p. 88
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- see e.g. William Stevens, History of Sea Power (1920), p. 83; Frederick A. de Armas, Cervantes, Raphael and the Classics (1998), p. 87.
- "Philip II, the 'Most Catholic King', became the champion of Catholicism throughout Europe, a role that led him to spectacular victories and equally spectacular defeats. Spain's leadership of a 'holy league' against Turkish enroachments in the Mediterranean resulted in a stunning victory over the Turkish fleet in the Battle of Lepanto in 1571. Philip's greatest misfortunes came from his attempts to crush the revolt in the Netherlands and his tortured relations with Queen Elizabeth of England." Jackson J. Spielvogel (2012). Western Civilization: A Brief History, Volume II: Since 1500, 8th ed. Cengage Learning. p. 293.. "More than a military vicory, Lepanto was a moral one. For decades, the Ottoman Turks had terrified Europe, and the victories of Suleiman the Magnificent caused Christian Europe serious concern. The defeat at Lepanto further exemplified the rapid deterioration of Ottoman might under Selim, and Christians rejoiced at this setback for the infidels. The mystique of Ottoman power was tarnished significantly by this battle, and Christian Europe was heartened." Paul K. Davis (1999). 100 Decisive Battles: From Ancient Times to the Present. Oxford U.P. p. 199.
- The image shown is a reproduction of a 1888 watercolor drawn from a copy of the banner in the Museo Naval in Madrid. The original is kept in the Museo de Santa Cruz in Toledo. The banner was given to Toledo Cathedral in 1616. It was moved to the Museo de Santa Cruz in 1961. F. Javier Campos y Fernández de Sevilla, "CERVANTES, LEPANTO Y EL ESCORIAL"
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- Rick Scorza, "Vasari's Lepanto Frescoes: Apparati, Medals, Prints and the Celebration of Victory", Journal of the Warburg and Courtauld Institutes 75 (2012), 141–200.
- Konstam, Angus (2003). Lepanto 1571: The Greatest Naval Battle Of The Renaissance. United Kingdom: Osprey Publishing. p. 23. ISBN 1-84176-409-4. Retrieved August 29, 2012.
- Stevens (1942), p. 66–69
- ISBN 1861899467, p. 70
- ISBN 0-306-81544-3, p. 225
- Stevens (1942), p. 67
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- The first regularly sanctioned use of convicts as oarsmen on Venetian galleys did not occur until 1549. re Tenenti, Cristoforo da Canal, pp. 83, 85. See Tenenti, Piracy and the Decline of Venice (Berkeley, 1967), pp. 124-25, for Cristoforo da Canal's comments on the tactical effectiveness of free oarsmen c. 1587 though he was mainly concerned with their higher cost. Ismail Uzuncarsili, Osmanli Devletenin Merkez ve Bahriye Teskilati (Ankara, 1948), p. 482, cites a squadron of 41 Ottoman galleys in 1556 of which the flagship and two others were rowed by Azabs, salaried volunteer light infantrymen, three were rowed by slaves, and the remaining 36 were rowed by salaried mercenary Greek oarsmen.
- Konstam (2003), pp. 20-21
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- Glete, Jan: Warfare at Sea, 1500–1650: Maritime Conflicts and the Transformation of Europe. Routledge. 2000. pp. 105. Retrieved from Ebrary.
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- William Oliver Stevens and Allan F. Westcott, A History of Sea Power, 1920, p. 104.
- William Oliver Stevens and Allan F. Westcott, A History of Sea Power, 1920, p. 105–106.
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- Stephen Pettitt, 'Classical: New Releases: Jacobus De Kerle: Da Pacem Domine', Sunday Times, Jan 2006.
- See Rick Scorza's article in The Slave in European Art: From Renaissance Trophy to Abolitionist Emblem, ed Elizabeth McGrath and Jean Michel Massing, London (The Warburg Institute) and Turin 2012.
- "War and Peace in 'The Lepanto' of James VI and I", Robert Appelbaum, Modern Philology, Vol. 97, No. 3 (Feb, 2000), pp. 333-363
- anonymous chalcography, 1571, Museo Civico Correr, Museo di Storia Navale, Venice; Vero retratto del armata Christiana et Turchesca in ordinanza […] dove li nostri ebero la gloriosa vitoria tra Lepanto […], 1571; Il vero ordine et modo tenuto dalle Chistiana et turchescha nella bataglia, che fu all. 7. Ottobrio […], Venice 1571, Museo di Storia Navale, Venice; Agostino Barberigo, L' ultimo Et vero Ritrato Di la vitoria de L'armata Cristiana de la santissima liga Contre a L'armata Turcheschà […], 1571. Antonio Lafreri , L’ordine tenuto dall’armata della santa Lega Christiana contro il Turcho […], n'e seguita la felicissima Vittoria li sette d'Ottobre MDLXXI […], Rome, 1571. Bernhard Jobin, Mercklicher Schiffstreit /und Schlachtordnung beyder Christlichjen / und Türckischen Armada / wie sich die jüngst den 7. Oktob. 71. Jar verloffen / eigentlich fürgerissen / und warhafftig beschrieben, Strasbourg, 1572; cited after Rudolph (2012).
- Robert Enggass and Jonathan Brown, Italian and Spanish Art, 1600–1750: Sources and Documents (1992), p. 213.
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- Beeching, Jack. The Galleys at Lepanto, Hutchinson, London, 1982; ISBN 0-09-147920-7
- Bicheno, Hugh. Crescent and Cross: The Battle of Lepanto 1571, pbk., Phoenix, London, 2004, ISBN 1-84212-753-5
- Capponi, Niccolò (2006). Victory of the West:The Great Christian-Muslim Clash at the Battle of Lepanto. Da Capo Press. ISBN 0-306-81544-3.
- Braudel, Fernand. The Mediterranean in the Age of Philip II. (vol 2 1972), the classic history by the leader of the French Annales School; excerpt and text search vol 2 pp 1088–1142
- Chesterton, G. K. Lepanto with Explanatory Notes and Commentary, Dale Ahlquist, ed. (San Francisco: Ignatius Press, 2003). ISBN 1-58617-030-9
- Clissold, Stephen (1966). A short history of Yugoslavia. Cambridge: Cambridge University Press. ISBN 0-521-04676-9.
- Cakir, İbrahim Etem, "Lepanto War and Some Informatıon on the Reconstructıon of The Ottoman Fleet", Turkish Studies -International Periodical For The Language Literature and History of Turkish or Turkic, Volume 4/3 Spring 2009, pp. 512–531
- Cook, M.A. (ed.), "A History of the Ottoman Empire to 1730", Cambridge University Press, 1976; ISBN 0-521-20891-2
- Crowley, Roger Empires of the Sea: The siege of Malta, the battle of Lepanto and the contest for the center of the world, Random House, 2008. ISBN 978-1-4000-6624-7
- Currey, E. Hamilton, "Sea-Wolves of the Mediterranean", John Murrey, 1910
- Guilmartin, John F. (1974) Gunpowder & Galleys: Changing Technology & Mediterranean Warfare at Sea in the 16th Century. Cambridge University Press, London. ISBN 0-521-20272-8.
- Guilmartin, John F. (2003). Galleons and Galleys: Gunpowder and the Changing Face of Warfare at Sea, 1300–1650. Cassell. ISBN 0-304-35263-2.
- Hanson, Victor D. Carnage and Culture: Landmark Battles in the Rise of Western Power, Anchor Books, 2001. Published in the UK as Why the West has Won, Faber and Faber, 2001. ISBN 0-571-21640-4. Includes a chapter about the battle of Lepanto
- Hess, Andrew C. "The Battle of Lepanto and Its Place in Mediterranean History", Past and Present, No. 57. (Nov., 1972), pp. 53–73
- Konstam, Angus, Lepanto 1571: The Greatest Naval Battle of the Renaissance. Osprey Publishing, Oxford. 2003. ISBN 1-84176-409-4
- Stevens, William Oliver and Allan Westcott (1942). A History of Sea Power. Doubleday.
- Harbottle's Dictionary of Battles, third revision by George Bruce, 1979
- Parker, Geoffrey (1996) The Military Revolution: Military Innovation and the Rise of the West, 1500–1800. (second edition) Cambridge University Press, Cambridge. ISBN ISBN 0-521-47426-4
- Stouraiti, Anastasia, 'Costruendo un luogo della memoria: Lepanto', Storia di Venezia - Rivista 1 (2003), 65-88.
- Warner, Oliver Great Sea Battles (1968) has "Lepanto 1571" as its opening chapter. ISBN 0-89673-100-6
- The New Cambridge Modern History, Volume I – The Renaissance 1493–1520, edited by G. R. Potter, Cambridge University Press 1964
- Wheatcroft, Andrew (2004). Infidels: A History of the Conflict between Christendom and Islam. Penguin Books.
- J. P. Jurien de la Gravière, La Guerre de Chypre et la Bataille de Lépante (1888).
- Luis Coloma, The Story of Don John of Austria, trans. Lady Moreton, New York: John Lane Company, 1912 (online transcription of pp. 265-271).
- Christopher Check, The Battle that Saved the Christian West, This Rock 18.3 (March 2007).
Lepanto - Rudolph, Harriet, "Die Ordnung der Schlacht und die Ordnung der Erinnerung" in: Militärische Erinnerungskulturen vom 14. bis zum 19. Jahrhundert (2012), 101-128.
- Guilmartin, John F. "The Tactics of the Battle of Lepanto Clarified: The Impact of Social, Economic, and Political Factors on Sixteenth Century Galley Warfare", in Craig L. Symonds (ed.), New Aspects of Naval History: Selected Papers Presented at the Fourth Naval History Symposium, United States Naval Academy 25-26 October 1979, Annapolis, Maryland: the United States Naval Institute (1981), 41–65.
|Library resources about
Battle of Lepanto
- (Spanish) Julián Jaramillo , La batalla de Lepanto (2012).