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Florovsky, GeorgesBiblio.com

Theology and Literature Collected Works of Georges Florovsky Vol 11

MEHEMMEDAGHA SHAHTAHTLI, (1846-1931).MareMagnum

[RARE ISSUE OF "THE RUSSIAN ORIENT"] Chark'i Rus = Sark-i Rus. 12 Cemâziyelevvel 1321 = 25 Eylül 1903, No: 48.

Very Good Turkish, Ottoman (1500-1928) Original newspaper. Folio. (49 x 33 cm). In Ottoman script (Old Turkish with Arabic letters) and imprint details in bilingual in Russian and Turkish. 4 p. An early issue of this extremely rare newspaper published in Tbilisi by Mehemmedaga Sahtahtli between 1903 and 1905 as 392 issues in total, published for all Turks and Islamic groups in Russia, which had a significant position in the modernization history of Azerbaijani and Russian Turks and the political and social changes at the end of the 19th and the early 20th centuries for Islamic minorities in Russia. The articles were included in this issue as follows: Tiflis-Musahabe by Mehemmed Bey Kasimbekov, pp. 1-2 (about the Girls' Schools in the Caucasus.; Türkistan'a Seyahat by Tacir Arif, pp. 2-3 [Voyage into Turkestan], Öz Muhbirlerimizden-Uralsk'dan-Men Garra' Gurra'-Tercüman ve Muharriri, pp. 3 [an article criticizing "Sark-i Rus"' publishing policy]; Kirim, Öz Muhbirlerimizden-Kirim'dan-Akmescid'de Darü'l-Muallimîn, pp. 3-4 [about the school for theachers, which was opened in Akmescit (Simferopol) in 1870 and provides education in Russian, the number of students and the education program and the inadequacy of the Muslim education of the same school]; Öz Muhbirlerimizden-Bakû'dan, pp. 4 [about the Muslims of Baku losing their influence from the commercial life of the city]; etc. The first Turkish newspapers titled "Ziya", "Ziya-yi Kafkasiye" and "Keshkul" published in Tbilisi in the 19th century were closed by the Russian authorities. The newspaper "Sark-i Rus", published in 1891, long after the closure of Keskul, became the first Turkish newspaper published in the Caucasus at the beginning of the 20th century. Mehemmedaga Sahtahtli, or Mammad agha Shahtakhtinski (1846-1931), was an Azerbaijani linguist and public figure. In 1902, Shahtakhtinski returned to Caucasus and settled in Tiflis. Here in March 1903, he founded the Azeri-language newspaper Sharg-i Rus ("The Russian Orient") dedicated to the academic enlightenment of the Muslims of the Caucasus. His articles propagated the necessity of Europeanisation, which he saw as the only possible way to a stable and developed future. He sharply criticised Islamic fanaticism, which in his opinion was a major obstacle in the development of Azeri culture and was incompatible with the idea of progress. He also dismissed Pan-Turkism, a popular theory among Turkic-speaking scholars and political activists of the time, and propagated the use of folk Azeri as a literary language, as opposed to the common practice of using Ottoman Turkish. He was among the peacemakers during the bloody Armenian-Tatar massacres of 1905-1907. In 1907, he was elected to the State Duma of the Russian Empire (second convocation). After dissolution of the duma, he worked for Petersburg-based newspaper "Russia", then edited by Pyotr Stolypin. Between 1908 and 1918, Shahtakhtinski lived in various parts of the Middle East, including Anatolia, Iraq and Persia, meanwhile writing articles for "Turkestan Times" (Russian: Turkestanskie Vedomosti). During this time abroad, he worked at the Russian embassy to the Ottoman Empire as translator between 1909 and 1912. In 1919, he returned to then-independent Azerbaijan to give lectures at the newly established Azerbaijan State University. Shahtakhtinski was among the numerous scholars who had followed Mirza Fatali Akhundov in proposing an alphabet reform for Azeri, suggesting to reform the existing Perso-Arabic script. The unsuitability of the Arabic alphabet to Turkic languages in general was in his opinion a major obstacle to the spread of literacy among Azeris. Between 1879 and 1903, Shahtakhtinski designed several model alphabets for Azeri, some of them Roman-based, however none of them was implemented in practice. He attended Congress of the Peoples of the East, acting as an interpreter for Turkish, French, German, Persian and Arabic in 1920. In 1923, Shahtakhtinski as member of a special four-mem

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[EXCHANGE OF POPULATIONS / A GREEK ORTHODOX CITIZEN].Biblio.com

MUBADELE / IMMIGRATION / CONFISCATION A manuscript document in Ottoman Turkish written by a Greek Orthodox Rum citizen of Istanbul stating that his house was assigned by the state without his permission to a Thessaloniki immigrant as part of the ongoing Population Exchange sent to Muammer Rasid Bey in 1928 a renowned lawyer of his time and former judge at the Permanent Court of International Justice in The Hague known for his expertise in international law.

1928055999Istanbul: Manuscript 6 February 1928 1928. No Binding. Very Good. Atlas Folio - over 23 - 25" tall. A 10-line autograph letter entirely written in Ottoman Turkish in elegant handwriting with a signature in Greek. 37x23 cm.Vertical and horizontal fold marks slight chippings on extremities repaired contemporarily by tape. Otherwise a very good document. A rare letter in Ottoman Turkish written in elegant handwriting and sent to Muammer Rasid Sevig 1885-1973 a prominent jurist and politician who served as a judge at the Permanent Court of International Justice in The Hague and as Rector of Istanbul University during the period when he was practicing as a lawyer specializing in international law. The letter was written by a Greek Orthodox Rum citizen of Istanbul stating that his house had been assigned by the state without his consent to a Thessaloniki immigrant within the context of the ongoing Population Exchange. It also includes details regarding the legal fees associated with the matter. "Avukat Muammer Rasid Sevig Beyefendiye Beyoglu'nda Pangalti'da Sehid Muhtar Bey Caddesi'nde 107-81 numerolu hanemi Istanbul Iskân Müdüriyeti Selânik muhacirlerinden Osman Fehmi Bey'e bilâsebeb Kanûn-i Takrîz edilmek üzere mezkûr hanemi bittahkîk mümaileyhi iskân ettirmis oldugundan muhakeme-i iadesine müracaa ile haleldar olan hukukumu müdafaa ve hukuk-i tasarrufiyyemi temîn etmek üzere lâzim gelen muamele-yi kanûniyyenin ecrâmi için zât-i âlîlerini bir kit'a vekâletnâme ile tevkîl eylemis oldugumdan icraât-i vekâlet olarak maktûen bin lira iadesini tehir eylerim. Isbu bin liradan üçyüz lirasini. Fî 16 Subat sene 1928." English translation: To Lawyer Muammer Rasid Sevig Bey As the Istanbul Resettlement Directorate Iskân Müdüriyeti has without any legitimate reason assigned my residence located in Beyoglu Pangalti on Sehid Muhtar Bey Street No. 107-81 to Osman Fehmi Bey one of the immigrants from Thessaloniki with the aim of formalizing it under the relevant law Kanûn-i Takriz and as my property has been unlawfully occupied in this manner. I have applied for a retrial muhakeme-i iade and in order to defend my compromised rights and secure my rights of ownership hukuk-i tasarrufiyye I have authorized Your Excellency by means of a power of attorney vekâletnâme to carry out the necessary legal procedures muamele-i kanuniyye. For these legal services to be carried out on my behalf I request that the fixed sum of one thousand liras be paid. From this amount three hundred liras are to be. Dated: 16 February 1928". On January 30 1923 the Convention and Protocol Concerning the Exchange of Greek and Turkish Populations was signed and entered into force. According to Article 1 of the agreement a compulsory population exchange was to be carried out between Muslims residing in Greek territory and Greek Orthodox Christians settled in Turkish territory beginning on May 1 1923 Oran. The primary rationale behind this exchange was the desire of both countries to create ethnically homogeneous societies within their respective borders. Article 2 of the agreement stipulated that Greeks residing in Istanbul and Muslims residing in Western Thrace were excluded from the exchange and considered established residents établis. However the different interpretations of this article by the two countries led to significant disagreements Metintas. These disagreements persisted for a long time and when no resolution could be reached the matter was brought before the League of Nations. Still no solution emerged and the case was eventually referred to the Permanent Court of International Justice which issued a non-binding advisory opinion. Yet the issue remained unresolved Firat. Bilateral negotiations continued for years and finally led to the signing of the Ankara Agreement between the two governments on June 10 1930. According to Articles 10 and 14 of the agreement Greek Orthodox residents of Istanbul and Turks of Western Thrace who had settled in these regions before October 30 1918 <br/> <br/> Manuscript, 6 February 1928 unknown

Khalkedon Rare Books ABA, ILAB, IOBA, ESA · Turquie350,00 $US≈ 296,14 €

MARONITE BROTHERHOOD or the ENOSIS: Mich. Constantinidis (Manager), Sohraidis Sounridis, Kyriakhos Franixis et alli.MareMagnum

[MARONITE BROTHERHOOD] Kanonismos tis Adelphotitos ton Maroneiton i 'Enosis'. [i.e. Regulation of the Maronite Brotherhood or the 'Enosis'].

Good Greek, Modern (post 1453) Original booklet. Cr. 8vo. (20 x 14 cm). In Greek (Modern). 8 p. Heavily stains on pages, tear on lower spine and lower right cover, staple rusted. Fair copy. Extremely rare pamphlet of the regulations of "the Maronite Brotherhood, or Enosis" which consists of 27 articles in modern Greek. The Maronites constitute a Christian group whose members adhere to the Syriac Maronite Church with the largest population around Mount Lebanon in Lebanon. The Maronite Church is an Eastern Catholic sui iuris particular church which is in full communion with the Pope and the Catholic Church, with the right of self-governance under the Code of Canons of the Eastern Churches, one of more than a dozen individual churches which are in full communion with the Holy See. The Maronites derive their name from the Syriac Christian Saint Maron, some of whose followers migrated to the area of Mount Lebanon from their previous place of residence which was located around the area of Antioch, and established the nucleus for the Syriac Maronite Church. Saint Maron sent Saint Abraham, often referred to as the Apostle of Lebanon, to convert the non-Christian native population to Maronite Christianity. The name of the Adonis River was changed to Abraham's river by the inhabitants after Saint Abraham preached there. Mass emigration to the Americas at the outset of the 20th century, due to famine mainly resulting from Ottoman blockades and confiscations during World War I, which killed an estimated one third to one half of the population during the Lebanese Civil War between 1975-1990 and the low fertility rate greatly decreased their numbers in the Levant. Maronites today form more than one-quarter of the total population in the Republic of Lebanon. All Lebanese presidents have been Maronites as part of a tradition that persists as part of the National Pact, by which the Prime Minister has historically been a Sunni Muslim and the Speaker of the National Assembly has historically been a Shi'i Muslim. Enosis is the movement of various Greek communities that live outside Greece, for incorporation of the regions they inhabit into the Greek state. Widely known is the case of the Greek-Cypriots for the union of Cyprus into Greece. The idea of enosis is related to the Megali Idea, an irredentist concept of a Greek state which dominated Greek politics following the creation of the modern Greek state in 1830. The Megali Idea was a project which called for the annexation of all ethnic Greek lands, parts of which had participated in the Greek War of Independence in the 1820s but were unsuccessful and remained under foreign rule. In 1821, several parts of Western Thrace rebelled against Ottoman rule, participating in the Greek War of Independence. During the Balkan Wars, Western Thrace was occupied by Bulgarian troops and in 1913 Bulgaria gained Western Thrace under the terms of the Treaty of Bucharest. Following World War I, Western Thrace was withdrawn from Bulgaria under the terms of the 1919 Treaty of Neuilly and put temporarily under Allied management before being given to Greece at the San Remo conference in 1920. Following the conclusion of World War I, Greece began the occupation of Smyrna and surrounding areas of Western Anatolia in 1919 at the invitation of the victorious Allies of World War I, particularly David Lloyd George the British Prime Minister. The occupation was given official status in the 1920 Treaty of Sèvres, with Greece being awarded most of Eastern Thrace and a mandate to govern Smyrna and its hinterland. Smyrna was declared a protectorate in 1922. However, the attempted Enosis failed when the new Turkish Republic prevailed in the resulting Greco-Turkish War of 1919-1922, after which most Anatolian Christians who had not already fled during the war were forced to relocate to Greece in the 1923 population exchange treaty executed between Greece and Turkey. Not located in OCLC.

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MIHAIL CIACHIR, (1861-1938).MareMagnum

[UKRAINE / BESSARABIAN GAGAUZ / CHERNIVTSI OBLAST] Besarabiela Gagauzlarân Istoriesâ (Istoria Gâgâuzilor din Basarabia). [i.e. The history of Gagauzs from Bessarabia]. Traducere din revista "Viata Basarabiel" pe anul 1933 No. 9 sl 1934 No. 5.

Good Turkish Missing covers with original end-papers. Slight tears on end-papers. Overall a good copy. Roy. 8vo. (24 x 16 cm). In Gagauz Turkish. 40, 4 p., b/w ills. First edition of this extremely rare translation in book form, which is the first comprehensive book on the Bessarabian Gagauz people, translated from the magazine "Viata Bessarabiei" in 1933... Ciachir worked for the Romanian magazine titled "Viata Basarabiei" [i.e. The life of Bessarabia] between 1933-34. Mihail Ciachir (or Çakir) was a Protoiereus and educator in the Gagauz language, and the first publisher of Gagauz books in the erstwhile Russian Empire and in the Soviet Union. Ciachir was born in the Bessarabian village of Ceadîr-Lunga, in a Gagauz deacon's family. Bessarabia is a historical region in Eastern Europe, bounded by the Dniester river on the east and the Prut river on the west. About two-thirds of Bessarabia lies within modern-day Moldova, with the Ukrainian Budjak region covering the southern coastal region and part of the Ukrainian Chernivtsi Oblast covering a small area in the north. In the aftermath of the Russo-Turkish War (1806-1812), and the ensuing Peace of Bucharest, the eastern parts of the Principality of Moldavia, an Ottoman vassal, along with some areas formerly under direct Ottoman rule, were ceded to Imperial Russia. The acquisition was among the Empire's last territorial acquisitions in Europe. The newly acquired territories were organized as the Bessarabia Governorate of the Russian Empire, adopting a name previously used for the southern plains between the Dniester and the Danube rivers. Following the Crimean War, in 1856, the southern areas of Bessarabia were returned to Moldavian rule; Russian rule was restored over the whole of the region in 1878, when Romania, the result of Moldavia's union with Wallachia, was pressured into exchanging those territories for the Dobruja. In 1917, in the wake of the Russian Revolution, the area constituted itself as the Moldavian Democratic Republic, an autonomous republic part of a proposed federative Russian state. Bolshevik agitation in late 1917 and early 1918 resulted in the intervention of the Romanian Army, ostensibly to pacify the region. Soon after, the parliamentary assembly declared independence, and then union with the Kingdom of Romania. However, the legality of these acts was disputed, most prominently by the Soviet Union, which regarded the area as a territory occupied by Romania. The Gagauz people is living mostly in southern Moldova (Gagauzia, Taraclia District, Basarabeasca District) and southwestern Ukraine (Budjak). Gagauz is mostly Eastern Orthodox Christians. The term Gagauz is also often used as a collective naming of Turkic people living in the Balkans, speaking Balkan Gagauz Turkish. The origin of the Gagauz is obscure. At the beginning of the 20th century, a Bulgarian historian counted 19 different theories about their origin. A few decades later the Gagauz ethnologist M. N. Guboglo increases the number to 21. In some of those theories, the Gagauz people are presented as descendants of the Pechenegs, Cumans-Kipchaks, or a clan of Seljuk Turks, or a mix of all. The fact that their confession is Eastern Orthodox Christianity may suggest that their ancestors already lived in the Balkans prior to the Ottoman conquest in the late 14th century. (Wikipedia). Not in OCLC.

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