MIZANCI MEHMED MURAD, (1854-1917).MareMagnum
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Very Good Turkish, Ottoman (1500-1928) Contemporary brown half leather, five raised bands to spine, including title and decorations. Slight fading on the spine and stains on the first pages. Demy 8vo. (21 x 14 cm). In Ottoman script (Old Turkish with Arabic letters). 420 p. Rare first edition of this utopian novel, in which he tells the reasons that led to the destruction of the Ottoman Empire and the remedies for recovery through the idealist protagonist Mansur Bey. The word "Turfanda" is the name given to the vegetables and fruits that grow first and early in their season in Turkish culture. The origin of word in Turkish culture comes from the city of Turfan in China, where fruits and vegetables were first grown in Central Asia and Turkestan by Turks. Mizanci Murad [or Murat] was an Ottoman monarchist, democrat, historian, and politician, who was renowned for his work on reviving the concept of Ottomanism during the Second Constitutional Era. Özege 21333.; OCLC has no first edition with its correct imprint details. (Utopias from the Middle East 8).
Very Good Armenian In contemporary black cloth bdg. No gilt on cloth. [4], 275, [1] p. Ownership signature in Ottoman script as 'Doctor Cemil, Bayburd'. [A COMPARATIVE ARMENIAN DICTIONARY from ARMENIAN to OTTOMAN TURKISH] Yndarzak barraran Hayeree tatskeren. Abikean was an Armenian prolific lexicographer and linguist. Editions in OCLC has 160 p. This Edition not in OCLC.
Very Good Turkish, Ottoman (1500-1928) Original wrappers. No bdg. Wear spine, dispersed pages. Roy. 8vo. (24 x 17 cm). In Ottoman script (Old Turkish with Arabic letters). 197, 6 p., 5 panoramic folded huge b/w plates (Including the photographic plts.; 1-) Turkish Convention May, 13, 1923, Detroit, Mich by Photo Craft Byallen -23x39 cm-; 2-) [Among the Young Turks in Detroit, -23x106 cm-; 3-) In the White House with the President, -23x106 cm-; 4-) Islamic Society in the US, -32x40 cm-; 5-) Among the Young Turkish people in Chicago, -23x26 cm-). First and only edition of this exceedingly rare travel account of America by Dr. Mehmed Fuad [Umay], (1885-1963), who was a Turkish doctor and the founder of Himâye-i Etfâl [i.e. Society for the Protection of Orphans], a society that was established in 1921 to provide orphanages to children of the deceased soldiers in the Turkish War of Independence; began visiting many of the Turkish colonies in the US, giving lectures and raising a considerable amount of money for the establishment of these orphanages in Turkey. On 21 March 1923, Fuad Bey was granted permission from the Grand National Assembly of Turkey to go to the US in order to raise funds among the Ottoman immigrants for immediate war relief. Thus, for the first time, humanitarian action became an organized effort by fostering diaspora mobilization. Fuad Bey arrived in Ellis Island on 6 April 1923 on a ship named SS Aquitania and headed to the Ottoman Welfare Association at 35 Rivington Street. In the first meeting held by the Ottoman Welfare Association for the benefit of Turkish Orphan Society, Fuad Bey notes that a total of USD 17,500 was raised in just six hours. To those who donated over USD 1,000, a personally autographed picture of Mustafa Kemal was given by Fuad Bey. He visited the Turkish colonies in Wisconsin, Illinois, Michigan, New York, New Jersey, Massachusetts and Rhode Island. He lectured about the Turkish War of Independence (1919-1922) and the success of the struggle, and many Turkish and Kurdish workers residing in these cities donated their life savings to support the construction of orphanages and the reconstruction of the entire country. Fuad's visit to Peabody, Massachusetts aroused exceptional excitement among the Turkish and Kurdish immigrants. It was the first chance for the Muslim Anatolian immigrants to manifest their national pride and attachment to the homeland. At the same time, their socioeconomic achievement was evidenced with the arrival of Fuad Bey in Peabody in an auto decorated with a large American flag and followed by a dozen autos filled with Turks, the machines decorated with American and Turkish flags.". A day before his arrival, the Turks refrained from work and "went around with badges in honor of his coming. Mehmed Fuad noted that there were around 600 Turks when he visited Peabody in 1923. Despite their small number, they had established Kizilay [i.e. Turkish Red Crescent] society. After being shown some of the tanneries in Peabody and Salem, Fuad gave an address to the Turks and Kurds at the Peabody Institute. The scene was described as: "All the Turks in town were present. They made a spectacle of the doctor's visit, many of them taking a day off. They wore badges in his honor and displayed in front of the Institute the American and Turkish flags. Great enthusiasm was shown. Baskets of roses were carried down the aisles and the flowers were bought at any price, bunches of money being put in the baskets. It was said that USD 8,000 was raised among the Turks of this city for Dr. Fuad Bey to take back with him.". Fuad Bey visited Peabody for a second time on 14 August 1925, as he came for the National Conference of Social Workers held in Denver, Colorado in June, 1925. When he arrived in Massachusetts, he was met by a delegation of Turkish people from [.]". (Source: Ottoman Immigrants and the Formation of Turkish Red Crescent Societies in the United States). No printed copy in OCLC.; Özege 727.; TBTK 11126.
Very Good Croatian Paperback. Demy 8vo. (21 x 15 cm). In Croatian. 52 p. Kasim Hadzic (Zaostar near Priboj (Novopazarski Sandzak, 1917 - Sarajevo 1990)) was a sharia judge and teacher, graduated from the Great Madrasa in Skopje in 1937, and graduated from "Visem islamskom serijatsko-bogoslovnom ucilistu" [i.e. the Higher Islamic Sharia Theological College] in Sarajevo in 1941. In the summer of 1941 he served as mayor of Priboj during the short-lived rule of the Independent State of Croatia in Sandzak, and since 1942 he has been an intern at the District Sharia Court in Sarajevo. From 1942 to 1945 he was the editor of the Sarajevo Croatian Muslim weekly 'Osvit' [i.e. Dawn]. He has been a teacher at the Gazi Husrev-Beg Madrasa in Sarajevo since 1957. He died in Sarajevo.
Very Good Turkish, Ottoman (1500-1928) In contemporary cloth bdg. Cr. 8vo. (19 x 13 cm). In Ottoman script. 88, [1] p. Usûl-i tedris-i Arabî. Mösyö Ahn'in usûlünden muktebesdir. Translated by Ismail Hemeti b. Osman. Ismail Hâmeti is one of the teachers of Beirut Idadî School. First Edition is published in 1898 in Beyrut. The Ministry of Education of the period made some changes in the program regarding the method of teaching Arabic translation and speaking. Additionally, he wanted the change to include the program of the sixth and seventh classes of "Idadîs". In accordance with this change made by the Ministry of Education, this book was started immediately since there were no books to be taught in Arabic teaching, and it was also published after the education by the Ministry of Education, with its 422 numbered permission on August 11, 1914. The method followed in the book is in accordance with the change made by the Ministry of Education in the program. The author states that on the cover of his book he prepared his work based on the "Monsieur Ahn" [i.e. Jean Françoise Ahn] procedure. This statement shows that the authors investigate the methods that arise about language teaching and closely follow the methods which are followed in the teaching of Western languages in order to prepare books suitable for these methods. Because the author adapted the rules of the method put forward by a Western linguist to the teaching of the Arabic language and tried to prepare his book. The topics in the work are covered at a level that the reader can understand easily. The first part of the book begins with exercises on translations from Arabic to Turkish and from Turkish to Arabic. Arabic words and Turkish meanings are given across each word. As the topics progress, both the number of sample sentences and level increases gradually. In the second chapter, grammar topics are handled in the same way under the title of "Kavâid-i Esasiye". In the third part, 45 prepositions are listed first with the title "edevât". he meanings of the prepositions are given, and then each is given as an example. After prepositions, there is a section under the title of "lugat" [i.e. dictionary]. (Source: Ikinci Mesrutiyet'ten günümüze Türkiye'de Arapça ögretimi, by Hasan Soyupek). A rare book on Arabic grammar and linguistics. Second Edition. Hegira-Hijri: 1325 = Gregorian: 1909. Özege 22297 (For 1904 Edition). Çögenli 173.
Very Good Arabic In modern full leather bdg. Roy. 8vo. (24 x 17 cm). In Arabic and Modern Turkish. [xv], [1], 186, [2], 158 p. Abû ?ayyân Athîr ad-Dîn al-Gharnâtî, whose full name is Mu?ammad ibn Yûsuf bin 'Alî ibn Yûsuf ibn Hayyân, sometimes called Ibn Hayyan, was a celebrated commentator on the Quran and foremost Arabic grammarian of his era. His magnum opus Tafsir al-Bahr al-Muhit (Explanation of the Ocean) is the most important reference on Qur'anic expressions and the issues of grammar, vocabulary, etymology and the transcriber-copyists of the Holy Qur'an. Quite exceptionally for a linguist of Arabic of his day was his strong interest in non-Arabic languages. He wrote several works of comparative linguistics for Arabic speakers, and gives extensive comparative grammatical analysis and explanation. He was born in Spain in November of 1256 to a family of Berber origins, from the Berber tribe of Nifza. Historians variously cite Gharnati's place of birth as both Jaén and Granada; his appellation "Gharnati" derives from this latter. At the time Jaén was a dependency of Granada, and the appellation conflict may only be apparent. Abu Hayyan adhered to the Zahiri madhhab of Sunni Islam. When asked toward the end of his life about a claim he had switched to the Shafi'i madhhab, or some other school, he responded that, anyone who had known the ?ahiri school could never leave it. He regarded Sufism as heresy, and the metaphysicsts ibn Arabi, Mansur Al-Hallaj, Ibn al-Farid, Ibn Sab'in and Abu al-Hasan al-Shushtari, as especially impious heretics.[5] Abu Hayyan, along with most Muslim scholars of Andalus of the time, saw the appeal of Sufism as a particular threat to secular Muslims. On the Arabic language, Abu Hayyan shared the views of his fellow ?âhirî Andalusian, Ibn Ma?â'. Absolute belief in the divine mover led them to reject the concept of linguistic causality. For them the 'cause' of all things, including language, is attributable solely to God. Thus on theological grounds, he was suspicious of the so-called "eastern grammarian" supporters of 'linguistic causality'. When Abu Hayyan arrived in Egypt the Mamluk Sultan was ruler. Although Abu Hayyan held the Turkic languages of Mamluk Egypt superior to the Kipchak and Turkmen languages with which he was familiar, he also wrote grammars of Amharic, Middle Mongol, the Berber languages and the Turkic. Other Arabic-language linguists of his day had little regard for foreign languages. Abu Hayyan often illuminated Arabic grammatical concepts with quotes from various language. (Wikipedia). Ahmet Caferoglu was a Turkish filologist. He has worked on basic works of Turkish, etymology, Turkish dialects and Anatolian dialects. He was the first language dialect researcher and historian of science with sturdy title in Turkey. OCLC: 150018789 / 977434024 / 906866886 / 917024141 / 576836072 / 924028884.
Fine Fine Greek, Modern (post 1453) A very scarce and attractive first Greek edition of Hemingway's 'The Old Man and The Sea', translated by Dimitris Mperakhas. Copy with no date, according to the OCLC it's printed in the [1950s], and this masterpiece was translated very early into the Greek language soon after the original first edition was printed in America. Original illustrated fine wrappers. Demy 8vo. (22 x 15 cm). In Greek (Modern). 94, [1] p. Ex-owner's inscription on colophon. Only two institutional copies in OCLC: 1111709467.
Very Good Russian Very attractive early Russian edition of this famous Georgian national poem 'The knight in the panther skin', richly illustrated in very well binding. This is a Georgian medieval epic poem, written in the 12th century by Georgia's national poet Shota Rustaveli, and a definitive work of the Georgian Golden Age, the poem consists of over 1600 Rustavelian Quatrains and is considered to be a "masterpiece of the Georgian literature". Original decorative green cloth bdg. with Rustaveli's embossed portrait. Art-nouveau borders on board. Faded titles and decorations on spine. A very good copy. 4to. (27 x 20 cm). In Russian. [5], 315, [7] p., [18] b/w full-paged plates. Shalva Nutshubidze, (1888-1969), was a Georgian philosopher, translator, and public benefactor, one of the founders of the Tbilisi State University (TSU), founder of Alethology. The main fields of scientific activity of Shalva Nutsubidze were: alethology, history of Georgian philosophy, history of the old Georgian literature, Rustvelology, problems of the oriental renaissance. He was also a well-known translator: he translated The Knight in the Panther's Skin of Shota Rustaveli, Visramiani, and other outstanding literary works in Russian. Nutsubidze is co-author of a well-known theory about the identity of Pseudo-Denys Areopagite and Georgian philosopher of the 5th century Peter the Iberian (Theory of Nutsubidze-Honigmann).
Very light shelfwear. Else fine. ; Text in Ancient Greek; Apparatus in Latin. Xl, 242 pp; Bibliotheca Scriptorum Graecorum Et Romanorum Teubneriana TEUBNER; 1.2 x 8.3 x 5.6 Inches; 242 pages
Very Good Turkish Original wrappers. Demy 8vo. (21 x 14 cm). In Turkish. 76 p., xii b/w plates. Scarce first edition of this first comprehensive study on the Pechenegs or Patzinaks, that were a semi-nomadic Turkic people from Central Asia speaking the Pecheneg language which belonged to the Oghuz branch of the Turkic linguistic family. Orkun was a Turkish historian and linguist. He has published numerous works on the history of the Turkish/ Turkic peoples, Turanism and Turkism. Eight copies are held by twenty-two WorldCat member libraries worldwide.
Very Good Turkish, Ottoman (1500-1928) A fine half leather bdg. with marbled boards. Two volumes in one. Cr. 8vo. (20 x 14 cm). The text in Ottoman script (Old Turkish with Arabic letters) with bilingual titles in Ottoman Turkish and French on frontispieces and title pages. 2 volumes set: (248 p.; 270, [1] p., the first volume has Columbus' engraved portrait frontispiece, the second has Amerigo Vespucci's portrait). Hegira: 1310 = Gregorian: 1893. First and only edition of this very rare book, which is the first Turkish original work on the history of the discovery of America printed for the Quadricentennial of the Discovery. With this book, Christopher Columbus and Amerigo Vespucci quickly became popular among Ottoman readers (soon after Iranian readers with a translation of the first volume only), and immediately among other Middle Eastern readers, and thus the first comprehensive and original text describing Colombus and the discovery of America appeared in the Middle East and Islamic world. It's been published in Istanbul under the title "The history of the discovery and conquest of America". The first volume is on Christopher Columbus, and the second volume is on Amerigo Vespucci, their lives and travels. Andreas Kopassis Efendy (1856-1912) was one of the few Ottoman Greeks proficient in the Ottoman literary language. Cretan Kopassis is an intriguing figure who made a remarkable career serving the Ottoman state. At the time of the publication, he was a member of the State Council (Sura-yi Devlet). He displayed quite an extraordinary interest in scholarly research and he seems to have been one of the first to have studied Ottoman "tahrir defterleri" [i.e. Ottoman tax registers]. This could be called a translation in a sense. Kopassis makes no reference to preceding translations, nor does he refer to Robertson's history of America. His main source was a more recent equally "classic" work on Christopher Columbus, Washington Irving's "History of the life and voyages of Christopher Columbus" (first published in 1828). Another source referred to by Kopassis is J. H. Campe's "Entdeckung von Amerika" (first published in 1781). His educational background is evident particularly in the introductory chapter where ample references are made to Pliny, Ptolemy, and Plato's Timaios which contain allusions to Atlantis. In his takri (Introduction) to this work, Kemalpasazade Said Bey (1848-1921) praised the author for his elegant prose. Sultan Abdülhamid awarded the order of merit (liyâkât) in gold to the author. In the same year (1315=1895), an aide-de-camp at the Iranian Ministry of War, Muhibb-i 'Âli Khan, translated the first volume into Persian. At the turn of the century, Christopher Columbus had become a very popular figure for Ottoman readers of all ages...". (Source: STRAUS, JOHANN: Nineteenth-century Ottoman Americana.; "Frontiers of the Ottoman Imagination: Studies in Honour of Rhoads Murphey."). Only one copy in OCLC 777274675 (Leiden University Library). Not in American libraries.; Özege 19857.
Very Good Turkish Paperback. 4to. (27,5 x 20 cm). In Turkish. 32, [30] p., color and b/w ills., serigraph and mimeograph printing on paper and fabric, 1 folded plate (Ismail Saray's photo). This very interesting and rare book includes the texts on the first 32 pages. Some texts were translated from English and French languages by Sükrü Aysan, Nazli Damlaci, and Faruk Ulay. Articles in the first 32 pages: Kavramsal sanat [i.e. Conceptual art] by Sükrü Aysan.; Felsefenin sonu sanatin baslangici [i.e. The end of philosophy and the beginning of art] by Joseph Kosuth.; Kavramsal sanat üzerine paragraflar [i.e. Paragraphs on Conceptual Art] by Sol Lewitt.; Kavramsal sanat üzerine tümceler [i.e. Sentences on Conceptual Art] by Sol Lewitt.; Not, by Bernar Venet.; Giris notu, by Joseph Kosuth, and Inekleri düzene sokmak için bir yöntem [i.e. A Method For Sorting Cows] by Robert Morris. They're the first and the earliest translations (and for some only) in Turkey on the Conceptual Art. The Definition of Art Group is an original Conceptual Art approach. Conceptual Art was founded to research the structure and nature of art. Conceptual artists question the structure of art through a progression of work that refers to the concept of art. What is being considered is a work or an idea directed towards the analysis of all the facets of and contradictions within the concept of art. Sol LeWitt said, "this type of art is related to all intellectual processes". Impressionism and Cubism gave the first formulas for questioning art. Later, as a result of Duchamp's systematic operations about art's boundaries, function, language, and its being, art again became an intellectual process. Today, the subject of art itself and its place in the universe has reached a stage where its effort is directed towards understanding existence. The stages of this change make twentieth-century art history. Only an art audience informed about the development of art can comprehend contemporary work. To be able to understand today's artistic endeavors, it is necessary to make a conceptual history of art. Pure Conceptual Art by taking this situation to its extreme point, accepts no other audience or observer than the ones actively participating in the making of the work. Thus, art transforms into a state as serious as a science that needs no audience. When using the term, Conceptual Art or its more characteristic name, Analytical Art, in referring to a specific period in the history of Conceptual Art as an approach to art, one is speaking of art that has completely eliminated the production of objects and all plastic art forms. But if one considers the broader understanding of conceptualism, within our twentieth-century art, in addition to the side that verifies by analyzing itself, there is also a logical and philosophical dimension directed towards the comprehension of its structure. In other words, a strongly intellectual art continues its hegemony today. In our time, art without an idea can not be effective. (Source: Official site of Sanat Tanimi Toplulugu). In 1961, philosopher and artist Henry Flynt coined the term "concept art" in an article bearing the same name which was appeared in a proto-Fluxus publication An Anthology of Chance Operations. Flynt's concept art, he maintained, devolved from his notion of "cognitive nihilism," in which paradoxes in logic are shown to evacuate concepts of substance. Drawing on the syntax of logic and mathematics, concept art was meant jointly to supersede mathematics and the formalistic music then current in serious art music circles. Therefore, Flynt maintained, to merit the label concept art, work had to be an object-critique of logic or mathematics via linguistic paradox, a quality which is absent from subs... The use of pure Turkish language in this book is pointed to and this book was printed for an exhibition held between 'March 22 - April 5, 1980'. Printed to only 200 copies and all copies were numbered. This is 49 no. (49/200). Extremely r
Very Good Urdu Original cloth bdg. Roy. 8vo. (23 x 16 cm). In Turkish and Urdu. [64], 667, 45, 46 p. [TURKISH - URDU DICTIONARY] Türkçe - Urduca lûgat.= Türkî - Urdu lûgat. Preface by Sinas Orel (Turkis ambassador of Turkey in Pakistan). This Turkish - Urdu dictionary compiled by a Pakistanî scholar is the first of its kind and is based on the latest edition of the 'Türkçe sözlük" [i.e. Turkish toTurkish dictioonary] published by the TDK: Türk Dil Kurumu (Turkish Language Society), Ankara. Scarce.
Very Good Turkish, Ottoman (1500-1928) Original cloth bdg. Demy 8vo. (22 x 14 cm). In Ottoman script. 188 p., ills. Lithograph. Divân-i Âsik Yunus Emre. [On 'derkenar'] Kenzü'l-miftah ve Serh-i Kaside-i Yunus Emre. Yunus Emre was a sufi poet in 13th century. The information on his life is fragmentary, based on what he writes in his Diwan and on stories told within the Bektashi tradition. He is the author of a Diwan. This Diwan contains 417 poems, all of which bar one are ghazals. He mostly used the Turkic system of versifying, based on the number of syllables and stress position rather than the elaborate rules of Arab-Persian prosody. He used the Old Anatolian Turkish language, which was understood by everyone in its period, with very few Arabic or Persian words, and he contributed greatly to the establishment of a Turkish mystical vocabulary based on classic Sufi terms. The most recurrent themes in Yunus Emre's Diwan are mystic love(âsk), the Friend (dost), and how to be a dervish. Yet he is no recluse and the conditions of everyday life are reflected in his poems. His easily understandable religious and moral advice is couched in a lyrical language that is heartfelt, sincere and often highly passionate. His poetry, set to music, was of central importance in the dissemination of Sufi teachings in Anatolia, and influenced the tekke poetry of the following centuries. The intense religious and humane feeling in his poetry has not lost its appeal today. (Source: A history of Seljuks, Ibrahim Kafesoglu). On derkenar text, there's 'Kenzü'l mifta hby Erzincanî Terzi Baba and annotation of 'qasidah' by Yunus Emre. Erzincanî's verse "Kenzil Fütuh" composed of his Sufi and mystic poems was compiled and transferred into verse by Haci Hafiz Mehmed Rüsdi Efendi and published as "Kenzü'l-miftah". It is very important poetry book on sufism and Islamic mysticism. This book is printed by Raif Yelkenci, (1894-1974) who was a Turkish early antiquarian bookseller and manuscript dealer in Antiquarian Bazaar, Beyazit. He was specialist on Yunus Emre and his poems. Özege 23525. OCLC: 1030936501. TBTK 5023.
Very Good Turkish, Ottoman (1500-1928) Modern cloth bdg. Demy 8vo. (22 x 14 cm). In Ottoman script. 188 p., ills. Lithograph. Divân-i Âsik Yunus Emre. [On 'derkenar'] Kenzü'l-miftah ve Serh-i Kaside-i Yunus Emre. Yunus Emre was a sufi poet in 13th century. The information on his life is fragmentary, based on what he writes in his Diwan and on stories told within the Bektashi tradition. He is the author of a Diwan. This Diwan contains 417 poems, all of which bar one are ghazals. He mostly used the Turkic system of versifying, based on the number of syllables and stress position rather than the elaborate rules of Arab-Persian prosody. He used the Old Anatolian Turkish language, which was understood by everyone in its period, with very few Arabic or Persian words, and he contributed greatly to the establishment of a Turkish mystical vocabulary based on classic Sufi terms. The most recurrent themes in Yunus Emre's Diwan are mystic love(âsk), the Friend (dost), and how to be a dervish. Yet he is no recluse and the conditions of everyday life are reflected in his poems. His easily understandable religious and moral advice is couched in a lyrical language that is heartfelt, sincere and often highly passionate. His poetry, set to music, was of central importance in the dissemination of Sufi teachings in Anatolia, and influenced the tekke poetry of the following centuries. The intense religious and humane feeling in his poetry has not lost its appeal today. (Source: A history of Seljuks, Ibrahim Kafesoglu). On derkenar text, there's 'Kenzü'l mifta hby Erzincanî Terzi Baba and annotation of 'qasidah' by Yunus Emre. Erzincanî's verse "Kenzil Fütuh" composed of his Sufi and mystic poems was compiled and transferred into verse by Haci Hafiz Mehmed Rüsdi Efendi and published as "Kenzü'l-miftah". It is very important poetry book on sufism and Islamic mysticism. Rare. Two undated copies in Özege pre-1885 edition. Özege 23525. OCLC: 1030936501.
Good Turkish, Ottoman (1500-1928) Original wrappers. Roy. 8vo. (23 x 16 cm). In Ottoman script (Old Turkish with Arabic letters. 120 p., several tables of zones and routes. Slight foxing on cover, fading on pages, chippings on extremities of cover and some pages, repaired spine. Otherwise a good copy. First and only Turkish edition of this rare description of the Black Sea, including the historical geography of the western shores of the region, written in a travelogue style, by Bulgarian admiral Ivanov when he was the head of the Naval School in Varna (1928-1931) where he lectured on meteorology, oceanography and naval aviation for officers and conducted the seamanship course for the civil navy. Ivanov was a Bulgarian officer and admiral and a freemason, who was a member of the "Black Sea Friends" Lodge. He is a descendant of Kolyo Ficheto. In 1910, he graduated from the Military School in Sofia, and in 1914, he also completed a naval cadet course in St. Petersburg. From 1912 to 1913 he served in the Port Company of the Navy. During the period March 30, 1913 - September 1, 1913, he was the chief of the ship "Druzki". In the same year, he also served on the ship "Nadezhda". From 1914 he was adjutant of the Mobile Defense and flag officer of the destroyer detachment. He participated in World War I. Özege 10186.; Six copies can be traced in OCLC: 977483558.; 949487717.; 67339656.; 1030754762.
Very Good Turkish, Ottoman (1500-1928) Original 1/3 leather bdg. Decorative cloth boards with crescent and star and tughra. Roy. 8vo. (23 x 16 ccm). In Ottoman script. 271 p. AH 1286 = AD 1870. Karakaszâde was born in Bursa and died in Edirne. One sheikhsof the Jalvatiyya order. His works are "Nûru'l-Hüdâ li men Ihtidâ" and "Serh-i Risâle-i Hâce Cihan" and "Mürettebât Divan", which talk about mysticism and morality and are written on the old Ottoman inscription, but were written with some humble and extreme views. This book includes history of the mystic orders and tradition of Islamic and Turkish sufism. According to some claims this work by him is a plagiarist from 'Menâkibnâme-i Hâce Cihan ve Netice-i Can' by Vahidî. One copy in OCLC with mistake of author's name: 39817913.; Özege 15570. First Edition. Rare.
Good Turkish, Ottoman (1500-1928) Modern very decorated full leather bdg. Tear and missing on imprint page; also first two pages, however only two words are missing, slightly toned on pages. Foolscap 8vo. (17,5 x 11,5 cm). In Ottoman script and Armenian. [8], 94 p. Talîm-i lisân-i Ermeni. The Tanzimat reforms from 1839 stimulated Armenian cultural activity in Constantinople and the port city of Smyrna (now, Izmir). The number of Armenian titles printed in the Ottoman capital grew exponentially throughout the next few decades. By the mid-nineteenth century Constantinople had regained its status as "the World Capital of the Armenian Book" for a new span of 40 years. Thereafter, the fortunes of Armenian book publishing in Constantinople became hostage to political developments in the Ottoman Empire. Armenian printing stagnated during the repressive regime of Sultan Abdülhamid II, but rebounded immediately after the 1908 Revolution. It almost ground to a halt during the First World War, yet it was rejuvenated immediately after the Ottoman defeat. After Constantinople (renamed Istanbul in 1930) was integrated into the Turkish Republic established by Mustafa Kemal Atatürk, Armenian cultural freedoms were curtailed, the total number of Armenian books published declined, although the city still remains an important center of Armenian-language book printing outside Armenia. This is a small and extremely rare Armenian linguistic book printed for the Ottoman / Turkish learners. OCLC: 1004312309 / 780182928.; Özege 19657. First and Only Edition.
Very Good Armenian Paperback. Cr. 8vo. (20 x 14 cm). In Armenian (Western Armenian). 136 p. No ills. Small chippings on the upper corners of front and back covers. Otherwise a good copy. First Armenian edition of Carroll's legendary book "Alice in Wonderland". "This is the first Armenian translation of Alice's Adventures in Wonderland. It is in the Western Armenian dialect.". (Source: The University of Maryland Alice in Wonderland Early Editions Catalogue). Yervand Kopelian, (1923-2010), was an Armenian translator and writer among Istanbul Armenians. He has worked for the diaspora newspapers like "Luys, Ayg, Jamanak, Kulis and Marmara". He also translated Boris Pasternak's novel "Doctor Zhivago" published in "Marmara" newspaper as an appendix and a serialization. OCLC 974926802. Very scarce.
Very Good Turkish, Ottoman (1500-1928) Lithographed Edition. First and Only Edition of this first Turkish book exclusively related to America. This very rare work (both in scarce institutional holdings and market rarity) is the first book in Turkish to describe the discovery and conquest of America. Thus, it is an important and early source on America in the Islamic world. "The first treatise [in Turkish] dedicated exclusively to America" (Strauss). It is printed in a format that is specific to the early printing period of the Ottoman Empire and is written in a tâliq script and has the appearance of a manuscript. It has neither a preface nor a proper title. The heading (serlevha) on the first page which is placed in a decorative floral design reads: "First chapter: On the Islands Discovered by the Venetian and Genoese seafarers, and, secondly, on the discovery of America by Christopher Columbus". It also contains the mandatory praise of the ruler, i.e., Sultan Abdülmecid, and indicates that it was "translated and transferred from some selected writings (ba'z-i evrâk-i müntahabe)". The dramatic events of the discovery and of the different conquests by the Spaniards are vividly described in plain and simple language. Though it is not free from clichés adopted from Western sources, the darker aspects of the European expansion are not omitted. Particular interest is devoted to the fauna and flora of the American continent. The modern territorial divisions of the American continent, and briefly, its political history, are dealt with in a special chapter at the end of the book. This chapter comprises information about both North and South America from the Polar Regions (Arazi-i kutbiyye) and "Russian America" (Amerika-i Rusiyye) to the Banda Oriental (Banda) or the Cisplatine Republic (Çisplatin) and the Province of Patagonia (Patakonya Eyaleti). It takes into account the latest developments. The last event referred to is General Soulouque's takeover in Haiti. "[.] ?in Santa Domingo (Sen Domeng), i.e., the island of Haiti, a general from the Negro people appeared in the Frankish year of 1847 and beat the Spaniards and the French. Assuming the title of 'king', he is known today as Faustin I." (p. 54). In fact, General Soulouque (Emperor of Hayti, (1782-1867)) had assumed the title of 'Emperor' in 1849. His reign lasted until 1859. (Source: Nineteenth-Century Ottoman Americana by Johann Strauss). Original wrappers. Occasionally slight stains on some pages and chipped on front cover, otherwise a very good copy. Roy. 8vo. (23 x 16 cm). In Ottoman script (Turkish with Arabic letters). 56 p. Litho. Only two copies in OCLC: (University of California, Los Angeles & Library of Congress, Karl Süssheim Collection, no. 1717.): 948879228.; TBTK 4412 / 5557.; Özege 1591 / 22639.
Very Good Turkish, Ottoman (1500-1928) Original wrappers. Foolscap 8vo. (18 x 13 cm). In Ottoman script (Old Turkish with Arabic letters). 112 p. On the first page, written 'copies without seals are fake', and this copy is with a seal. Slightly faded and chipped on extremities. Foxing on first pages. Uncut marginal extremities Otherwise a good copy. Exceedingly rare first edition of the first Ottoman voyage to Cape of Good Hope and first-hand travel account of the Ottoman qadi Abubakr Effendi (1814-1880) of South Africa and Mozambique, who was sent in 1862 by Sultan Abdulaziz at the British Queen Victoria's request in order to teach and assist the Muslim community of the Cape Malays. The presence of the Muslim population in South Africa dates back to the 16th century, South Africa and the Cape of Hope have become a colony of Western countries such as Portugal, the Netherlands, and the United Kingdom. The Ottoman Empire was interested in the Far East, Javanese, and South African regions in the 16th century and then tried to establish a relationship. The direct relationship between the Ottoman Empire and South Africa in the 19th century, upon the request of the Muslim people and England, was formed through Abubakr Effendi. The Muslims in conflict with various religious issues have found the remedy by consulting a scholar from the Ottoman Empire through England. After all, Abubakr Effendi reached Cape Town in 1862 and tried to resolve the conflicts among the Muslim people. (Abubakr Effendi: An Ottoman Scholar in South Africa in the Nineteenth Century: Yilmaz, Yusuf). "Abubakr Efendi was sent to Cape Town by Ottoman Sultan Abdulaziz. When chaos reigned in the Islamic society because of the imams who declared themselves as leaders in the region, Muslim leaders in Cape of Good Hope conveyed their letters to the Queen of England in 1862 declaring that they needed a religious leader. Since they had not been educated for years, they had forgotten their Java language and could not read their own books. They sent a letter to the Queen of England, informing them that help could be sought from the Ottoman court, the center of Muslim countries in the period. The issue was refused in the Parliament and the Ottoman Ambassador Musurus Pasha was offered it to the Ottoman Sultan. Abubakr Effendi's mission was to prevent Muslims in Cape of Good Hope to clash with each other and teaching them authentic Islamic knowledge free of superstition. Although Abubakr Efendi had some Arabic translators in his service, he still learned English and African languages in a short time and wrote books in order to benefit the Muslims there. On the fifteenth day he set foot on the continent, he opened a madrasah called the "Ottoman School" and enrolled three hundred students in twenty days. He traveled to Mauritius and Mozambique. He wrote his famous book 'Bayan al-Din' (a sort of catechism) in Afrikaan in Arabic letters. Then he married Rukiye Hanim, but they divorced after a while since they had to communicate by using an English and Arabic dictionary. Then he married James Cook's nephew Tahota Saban Cook. In his memoir, Ömer Lütfi wrote down all the travels of Abubakr Efendi for two years. Abubakr Efendi stayed in South Africa for 22 years and died there." (140 yillik miras: Güney Afrika'da Osmanlilar: Uçar, Ahmet). Abubakr Efendi first traveled to London and then to South Africa by a ship with his assistant Omar Lutfi. He established the first Ottoman School in Cape Town and then wrote his work Bayan Al-Din in Afrikaans with Arabic letters and distributed it to the Muslim population of South Africa. Four printed copies in OCLC: 427674106 (Three copies); 635151131 (One copy). Özege 22397. First Edition. Extremely rare.
Very Good French Original handsome leather bindings. Demy 8vo. (22 x 14 cm). In French and Ottoman script. 4 volumes set: ([vi], [2], 784, 125 p., [vi], 1372 p.; [xxx], [2], 1097 p., [vi], 1320 p.). Slight foxing on pages, faded on boards, otherwise a very good set. Ex-libris of Izzet Gündag Kayaoglu. First edition of the complete set of this early dictionary from French to Turkish and from Turkish to French, published in Paris, in London Oriental Translations Committee Printer. Bianchi visited Istanbul at the beginning of the 19th century and prepared dictionary and phrasebooks in Turkish after he had returned to his country. One of his most significant works occurs to be this dictionary. What makes this dictionary noteworthy among other his works is the fact that Turkish words are written together in both Arabic and Latin characters. Turkish words with Arabic letters are written as to stereotyped pronunciation in the work. Therefore, they do not indicate the changes in the language. Bianchi reflects the pronunciation of writing in Turkish letters with Latin characters; and thus, the differences between spelling and pronunciation are highlighted. Thomas-Xavier de Bianchi (1783-1864), born in Paris on June 25, 1783, was the younger brother of the Austrian Field Marshal de Bianchi, Duke of Casalanza. He studied at the Central School of the department of Seine-et-Marne and followed, in Paris, oriental language courses at the College de France and at the Imperial Library under Sylvestre de Sacy. In 1807, he was appointed a pupil at the French school of young people of language in Constantinople, then directed by the scholar Ducaurroy and completed his improvement in Arabic, Persian and Turkish. Sent to Izmir in 1811, he was second there, and then the first dragoman of the Consulate General, and was noted for his dedication during the plague epidemic of 1812. In 1816, he was appointed assistant to the King's secretary-interpreters in Paris and was in charge to accompany the Persian envoy to Louis XVIII in 1819. In 1829, he was sent on a mission to the last day of Algiers, Hussein-pasha. The following year, France intervened in Algeria. He was appointed secretary-interpreter in the title and served as professor of Turkish at the School of Oriental Languages until 1842. After his retirement, he devoted himself to lexicographical and bibliographical work. He was an officer of the Legion of Honor, decorated with the Nichan-Iftikhar, as a member of the Imperial Academy of Constantinople. Tout exemplaire de ce Dictionnaire qui ne serait pas revetu de la signature de l'un des auteurs et editeurs sera repute contrefaçon, et poursuivi cmme tel, en vertu de la loi du 19 juillet 1793. [i.e. Any copy of this Dictionary which does not bear the signature of one of the authors and publishers will be deemed to be counterfeit, and prosecuted as such, under the law of July 19, 1793].
Ffep has tear along inner hinge but still attached. Light browning to titlepages. Some fraying/edgewear to spine ends. Call Numbers to spine but no other ex-library markings found. Else VG. ; Xvi, 176 p; Bibliotheca Scriptorum Graecorum Et Romanorum Teubneriana TEUBNER; 12mo 7" - 7½" tall; 176 pages
Very Good Turkish, Ottoman (1500-1928) Original wrappers. Foolscap 8vo. (17 x 12 cm). In Ottoman script (Old Turkish with Arabic letters). 152 p. Roumi: 1324 = Gregorian: 1906. Taken from a volume including multiple books. Spine is restored. A very good copy. First and only edition of this early and extensively rare book including a first-hand account of the topography and descriptions of Hejaz, Mecca, and other parts of Arabian Peninsula such as Taif and Yemen by Sadiq Sherif, who was the first person to take photographs of Mecca, Medina, and the Hajj in 1880 and 1881 as well. Sadiq Sherif was the grandson of Serif Abdulmuttalib, the Emîr of Mecca. This book written by Sherif was dedicated to 'the Progress and Union Society' [i.e. Ittihad ve Terakki Cemiyeti]. The book describes the way of administration and territorial division of Hejaz after giving some information of its geography, borders, tribes and natives, mountains, rivers, crops and products, and animals of this Ottoman 'vilâyat' [i.e. province]. Sherif gives detailed information on how and when the Ottoman Empire ruled Hejaz, the location of Mecca city, its borders, physical and social geography, crops in Mecca and around, its flora, fauna, demographic structure, 'nahiyes', Kâba's construction, and its history, sacred places around, Masjid-i Haram and other masjids, cemeteries, mountains, gifts by Ottoman caliphs to Kaba, 'Taif' area, people who were 'Emîr' of Mecca from the period of Mohammad, Wahhabism and its birth, etc. At the last, Sherif gives place to his personal letter (layihâ) including 49 articles. The letter was about the reforms that Hejaz needs and it was sent to the Ottoman 'sadâret' [i.e. prime ministry]. (Source: History of geographical literature during the Ottoman Empire, Edited by Ihsanoglu). Muhammad Sadiq Sherif Bey was the first person to take photographs of Mecca, Medina, and the Hajj in 1880 and 1881. Sadiq Bey trained as a military engineer after completing his studies in Cairo and at the École Polytechnique in Paris. It is not known when, or from whom, Sadiq Bey learned to take photographs but it was most probably through one of the resident photographers in Egypt. In 1861, prompted by the need to carry out more extensive military land surveys of the area between Wajh and Medina, Sadiq Bey made his first journey to Arabia. He took a camera along with his surveying equipment and took his very first photographs of Medina. In a series of articles published in the Egyptian Military Gazette in 1877, he refers to his early photography at Medina describing the use of a 'photographia'. Sadly, however, none of the photographs from this first journey has survived. In 1880 he was appointed as the treasurer of the Mahmal, the ornate cloth to cover the Ka'ba brought each year on a special litter to Mecca. He accompanied the Mahmal to Medina and Mecca from September 1880 until January 1881. Again equipped with his camera, he succeeded in producing the series of photographs that are now considered some of the earliest known photographs of the region, those of the Ka'ba, taken under great secrecy. Sadiq Bey published various accounts of his travels in Arabia in military journals, through the Emiry Grand Press in Cairo, but the 1880/81 series of photographs appear to have been issued separately for wider distribution through the Société Khédiviale de Géographie. The society's secretary, Dr. Frederic Bonola, advertised sets of photographs for sale. In January and April 1880 Sadiq Bey gave a talk and report to the society on his earlier 1861 expedition, and on 20 May 1881 he presented a report on his recent journey to Mecca; detailed accounts were published in the society's bulletins, numbers 9/10 and 12. (Source: Christie's). Özege 11888.; Karatay, TM II: 695.; MKAHTBK, II: 991.; OCLC 248374684 / 4082352.
Scholar's name to ffep (G. P. Goold). Notes in pencil by him correcting the text. Front board has edgeworn area to front board (2 cm). ; Latin Text with Latin Apparatus ; Oxford Classical Texts Oct (Scriptorum Classicorum Bibliotheca Oxoniensis) Oxoniensis; 288 pages