ANTOINE IGNACE MELLING.MareMagnum
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As New English Original bdg. In publisher's original slip-case. Elephant folio. (66 x 50 cm). In French and English. Color and b/w ills. 144 p., 49 plates., 3 maps. Another superb facsimile edition of a very rare book by Ertug & Kocabiyik. In 1795 the Alsace-born Antoine Ignace Melling, who had come to Constantinople to seek his fortunes, was appointed imperial architect by the Ottoman Sultan Selim III. During his tenure in that position, he also designed and landscaped a seaside palace for Selim's sister, Princess Hatice. While in Constantinople, Melling executed a number of astonishing panoramic views of the city and its environs.Melling returned to Paris in about 1803. In 1809 he set up an engraving studio for the purpose of reproducing these drawings. The completed images were published as a series of fascicles that were sent out to subscribers. The last one appeared in 1819. The Ertug & Kocabiyik facsimile edition of the complete book is produced from the original "elephant folio", an unfolded first edition in the collection of Ahmet Ertug. The technical aspects of the project were done under the supervision of Mr. Ertug in Switzerland by some of the world's leading facsimile specialists. This outstanding facsimile edition is available in two different bindings. One is bound in sturdy Japanese cloth and the other is a very limited edition of only 50 copies bound in leather that is intended for connoisseurs of exceptionally fine books. The binding and decoration of all the leather-bound copies were done by hand. The book measures 50 by 66 cms. The foldout image plates are 65 by 97 cms. There are 48 views of Constantinople in the late 18th century and also three maps. The publishers also offer an edition of the unfolded image plates presented in a leather-bound case. Only 25 copies of this version have been produced. The text for this edition is bound separately and presented in a pocket in the leather case. The descriptions of the views in the facsimile edition are in the original French and an English translation is also provided. The Ertug & Kocabiyik facsimile edition of "Voyage pittoresque" is an outstanding achievement and one that is certain to appeal to collectors of rare books and to those who admire beautiful art objects.
Very Good Turkish, Ottoman (1500-1928) Contemporary quarter dark burgundy leather bdg. Grey cloth boards. Four compartments at spine. Cr. 8vo. (20 x 14 cm). In Ottoman script (Old Turkish with Arabic letters). 96 p. [48 leaves]. 19 lines on each page. Printed on paper with European watermarks. A small tear up to the last page with no loss of text. Overall a fine copy. The 9th incunable of the Islamic world, written by Ibrahim Müteferrika and printed in his legendary Basmahane. Known as the most significant work by Müteferrika, this incunable is a political and state-theoretical treatise composed in order to improve the Ottoman government. In his book, Ibrahim Müteferrika used the sources written in Latin in the Europe of his period, and he presented it to Sultan Mahmud I right after the Patrona Halil Revolt (1730). Müteferrika divided the state forms of government in Europe into three groups with the titles "monarkiya" [i.e. monarchy], "aristokrasiya" [i.e. aristocracy], and "demokrasiya] [i.e. democracy]. In the work, the importance of the sciences (physics, astronomy, and geography) in the state administration was emphasized, and it was stated that a solid-state order could not be established in a country where these sciences were not developed. In addition to this, he used the term "Nizâm-i Cedîd" [i.e. The New Order] for the first time and stated that the Ottoman Empire should definitely adopt and implement the new military orders of the 18th century Europe. In addition, this work is one of the earliest in which the "democracy" term is used in the Islamic world. The book was published in French in Vienna and Paris in 1769 (Traite de la tactique ou méthode artificielle pour l'ordonnance des troupes, Vienne, 1769. Translated by Karl Emerich Alexander von Reviczky von Revisnye [Baron Reviczki]), and was translated from French into Russian in 1777. One of only 500 copies. The volume appeared in 1732, about one and a half years after the uprising of Patrona Halil Revolt which had overthrown the system of Sultan Ahmed III and Grand Vizier Damad Ibrahim. The writing, recalling the characteristics of Ottoman siyâsetnâme [i.e. the book of politics], calls the attention of the Ottoman leaders to the results of the state and military development and to the reasons for the strategic superiority of the rival European powers, while strongly condemning the several centuries long disinterest of the Ottomans to the external world. An important feature of the work is to break with the hitherto prevailing nostalgic attitude to bygone golden ages. Although observes the stylistic conventions in as much he speaks contemptuously about the Christian nations, in the content, already turns away from the indifference referring to the superiority of Islam. It announces in a list organized by items the reasons for the state's weakness and the conditions of rising. In harmony with the main aspects of contemporary Ottoman reforms, the work mainly focuses on the necessity of the reorganization of the army. It also offers a broader historical background by describing after the Greek philosophers the various types of states (6v-7v), or by treating the origins and reasons for the success of the foundations of European culture, the Roman Empire (19v-20v). The concept "Nizâm-I Cedîd" (i.e. the New Order), which would be used for the newly organized military formations of Sultan Selîm III (1789-1807), appears here for the first time referring to the modernized European army (17v-18r). "The utopistic optimism of Risâle-i Islâmîye may have had some rational basis, if one takes into account the Karlovci Treaty (1699) which was a rather positive correction in contrast to the previous series of Turkish failures in the Balkans, the European 'internal wars' of the first decade of the 18th century, and the experiences of the reform and peace years of the Tulip Period. However, the Usûl ül-hikem. was already inspired by the atmosphere after the Pozarevac Treaty (1718) which was a further stro
Very Good Burmese Original dark brown leather with embossing on the front board with an initial-like symbol. The black script in ink with several pencil annotations on rectangular pieces of thick hand-made mulberry paper. Closed size: 38x12,5 cm. Open size: 550x38 cm. Text in Pali, written in Burmese "round" script, richly illustrated in red, black, white, and yellow from the most influential Buddhist and astrological texts of the region. Well-preserved and in very good condition. Extremely rare example of one of the longest and a richly illustrated parabaik from Burma, "reflecting an old system of Theravardan magical beliefs pertaining to Burma / Myanmar over 100 years ago". A highly collectible item from the pre-colonial period of the Konbaung dynasty, formerly known as the Alompra dynasty, the Third Burmese Empire, the last dynasty that ruled Burma/Myanmar from 1752 to 1885, Buddhist Myanmar. With its open size, it is extremely rare in length with 44 folds; "The longest one would have 64 folds" (Harvard online). The scenes might show episodes from the Buddhist folk tales popular in Burma towards the end of the 19th century including many ancient tables and ca. 40 specific depictions of Buddha's life, Buddhist practices, some historical scenes, and religious practices like sky burial scenes, etc, as well as astrological and astronomical chapters. Folding-book manuscripts (Parabaiks in Burmese) are a type of writing material historically used in Mainland Southeast Asia, particularly in the areas of present-day Myanmar, Thailand, Laos, and Cambodia. The manuscripts are made of thick paper, usually of the Siamese rough bush (Khoi in Thai and Lao) tree or the paper mulberry, glued into a very long sheet and folded in a concertina fashion, with the front and back lacquered to form protective covers or attached to decorative wood covers. The unbound books are made in either white or black varieties, with the paper being undyed in the former and blackened with soot or lacquer in the latter. Along with paper made from bamboo and palm leaves, parabaik were the main medium for writing and drawing in early modern Burma/Myanmar.
Very Good Turkish, Ottoman (1500-1928) Original dark brown handsome full leather bdg. with a traditional flap. Folio. (32 x 22 cm). In Ottoman script (Old Turkish with Arabic letters). [2], [6], 238 leaves. The size of the text block in red borders: 25.5 x 14.5 cm. 33 lines on each page. Printed on paper with European watermarks. The size of the text block in red borders: 25 x 14.5 cm. 33 lines on each page. Printed on paper with European watermarks. Handwritten title on the bottom edge. A fine copy. The 19th incunable of the Islamic world, printed by Ibrahim Müteferrika's legendary Basmahane. The publication of Ottoman chronicles which began in 1734 with the edition of Naimâ's history, continued after a long break in 1783. This volume, containing the works of three court chroniclers who followed each other in rapid succession, is a chronological continuation of Mehmed Râsid's history, published by Müteferrika. Arpaemînizâde Mustafa Sâmî (deceased 1734) was the court's historian from 1730 to 1733, Sâkir Hüseyin (died 1742) in 1733, and Subhî Mehmed (ca. 1711-1769) from 1739 to 1745. The work of the three chroniclers is known as one coherent historiography, which presents the events of Ottoman history from 1730 to 1744. This work is a particularly valuable source on the Habsburg-Ottoman war between 1736 and 1739, in which Subhî participated in person. The prestige of the work, which offers detailed data on the administrative events (appointments, dismissals, and other biographical communications) is further increased by the fact that Subhî in many cases used original documents. This chronicle includes the events between the years 1730-1743. Contents: Ahd-i Humâyûn [i.e. Imperial constitutional declaration]., Zikr-i tecdîd-i san'at-i tab' [i.e. Preface on the Muteferrika Press of Vasif Efendi]., Fihrist-i târîh-i Sami ve Sakir ve Subhi [i.e. Contents of the work]., Text., History of Subhi. The workshop of Müteferrika began its historical mission in 1728. They published 17 works in 22 volumes. The printing house served as a means to the long-term goal of Müteferrika, his efforts to broaden the horizon and modernize the knowledge of Ottoman society and Islamic civilization. This is evidenced by the subjects of the books selected for publishing, the motivations put forth in the publisher's introductions, as well as by the documents illuminating the background of the publication of each book, also published in print. In 1742, with the publication of the Persian dictionary of Hasan Suûrî, a chapter of Ottoman book printing came to an end. With the death of Müteferrika, the printing of Turkish books was temporarily interrupted. The first generation of Ottoman-Turkish prints was soon followed by a new series when in 1756 Ahmed and Ibrâhîm Efendi (the latter perhaps the founder's son, according to speculative sources) made an attempt to resurrect the legacy of Müteferrika through the possession of a decree obtained from the Sultan. However, this experiment did not prove to be lasting, as it did not last longer than the new edition of the first Turkish printed book, the Lugat-i Vankûlî. After this, for several decades there was no continuation to the Turkish book printing established by Müteferrika, until in 1783 the workshop was put in operation again for the publication of six more works. The subjects of these late 18th century works were dominated by history and military technology, thus Müteferrika's strategy of book distribution made its way hand in hand with the efforts of modernization of the Ottoman state. The second edition of Lugat-i Vankûlî followed the principles of the first edition, and its introduction was composed on the model of the introductory pages of the two last books published under Müteferrika's supervision. The works published after 1783 display a noticeable development in typography not only as to its somewhat refined visual impression but also in its structure. For example, the d+h and r+h ligatures, (For more info please visit our website)
in-4. pp.16,358,4. Perg. Coeva. un legno nel testo con la sorgente del Nilo.
Very Good Turkish, Ottoman (1500-1928) Original manuscript. 16mo. (16 x 10 cm). In Ottoman script. [22] p. This is a very unique and collectible satyric manuscript includes adaptation of classic and modern poems from Turkish / Ottoman literature into poker by an unknown poet (Âsik Menem). Probably Âsik (Minstrel) Menem was a nick name of the poet. Manuscript contains 10 poems of Yunus Emre, Mehmed Emin Bey which adapted into poker by this unknown poet such: "El-Hu!" by Yunus Emre. Its well-known refrains "Allah deyu deyu" are adapted like "Karo çikdi flosa sekli Allah deyu deyu". Poet changed the original verses and refrains like sometimes a loser poker player, sometimes like a winner. It's extremely rare. No copy in Turkey and libraries worldwide.
Very Good Turkish, Ottoman (1500-1928) Original leather bdg. Large roy. 8vo. (25 x 17 cm). In Ottoman script. [1], 555 p. Hegira-Hijri: 1251 = Gregorian: 1835. One of the classic works of the Eastern literature, Kalila and Dimna is a book full of stories and tales written with advice to assist rulers in state administration. The work, which is inspired by Indian-origin Panchatantra tales, was written by Bidpai, Brahman Priest from the Vishnu religious sect, in Kashmir around the 3rd century. The work also known as five books on the art of politics and administration consists of five books on politics and administration each of which is called tantra (the case, right way by which man uses his intelligence). The book was written in Sanskrit language, and it aims to teach wisdom to rulers by means of animal fables. The work was translated into Turkish in the 14th century for the first time. Nasrallah's Persian translation constituted the source text for the translation by Kul Mesut. Kalila and Dimna, titled as Humâyûn-nâme, was presented to the Ottoman Sultan Suleiman the Magnificent and Abdulhamid II. It is understood that the work was presented to sultans during the Ottoman's earliest days. Baydaba's masterpiece 'Kalila and Dimna' also was an important narrative used for education of masses. This Indian-origin work was a common work used in the education of the masses in both Iranian and Turkish literatures. This Edition is the First Printed Edition in the Turkish / Ottoman world printed in Bulaq Printinghouse. Özege 8084. Chauvin II, 17b [Chauvin says 'C'est le texte de de Sacy, avec l'addition de la fable de la Colombe et le Renard (No. 113,81)']. Extremely rare.
Very Good Turkish, Ottoman (1500-1928) Original manuscript book of the registers of the conjurations sessions by the first Turkish spiritualist group. 20x15 cm. In Ottoman script (Turkish with Arabic letters). [154] p., several hand-drawn ills. Group has Bedri Ruhselman, (1898-1960), Albert Braun, (Violinist and Ruhselman's violin teacher of German origin), Hans Ianma (Violin teacher), Hasan Saadeddin Bey, (Turkish spiritualist), and Doctor Zühdü Riza Bey, (Turkish musician, Kemençe teacher, a friend of Sadeddin Arel). Dr. Bedri Ruhselman (1898-1960), the founder of NeoSpiritism and "the Experimental New Spiritism". Ruhselman's point of view and a new perspective to the concepts such as creation, spirit, afterlife, birth incarnation, and rebirth-reincarnation are pioneers in the Early Turkish Republican period. Ruhselman's empirical perspective on "afterlife", one of the most important and primary subjects of theology, has made important contributions to spiritism, out of the classical standpoint. (Source: Ruhselman and his metaphysical vision, Kestel). Albert Braun was Ruhselman's violin teacher and his friend. It's said this early spiritualist group is the pioneer and elitist of Neo-Spiritualism in Turkey. He is considered a Mission Medium, a very rare category within spiritual mediumship. By definition, every medium has a varying degree of ability to tune in to spiritual "frequencies". But not all "reception" (coming from those frequencies) convey a meaningful message (sometimes if any). While mediumship is a gift (meaning that; one either has it or not); very few mediums are actually knowledgeable in spiritual matters. They simply transfer what they capture from their sensitive channels. And once in a while, mainstream media picks on certain mediums, especially when he/she delivers sensational predictions (i.e. Edgar Cayce). Bedri Ruhselman's both interest and gift was manifested since his early childhood. He was conducting spiritual sessions when he was only 12 years old. While continuing his musical education in the Prague Conservatory, in the 1920s, he studied the pioneers of classic spiritualism like Allen Kardec, Gustave Geley, Charles Richet, Leon Denis, William Crooks and become experienced in hypnotism and spiritual sessions. He also completed his medical education and graduated as a medical doctor. In 1950 by establishing Metapsychic Investigations and Scientific Research Society, he gifted an institutional identity to Neo-Spiritualism. His true duty started in 1958 by means of spiritual sessions with a guide being from higher spiritual plans which identified itself as "The Master". Ruhselman and his carefully selected mediums received a vast amount of knowledge via these sessions during a few months. That body of knowledge has been compiled as a book, which Ruhselman never claimed any ownership (stating that it's purely a gift from the higher spiritual plan). The plan has instructed that; the book was only to be released in the future - to be identified by a certain sign. That point alone commends recognition for pure selfless devotion towards undertaken duty. If the ego was in play; one would usually do anything for fame or at least to cash on the subject. But Ruhselman completes his true duty and hands over the book for safekeeping without ever mentioning one word about the content. He passes away a few months after (1960). (Source: Indication23). This manuscript includes their registers of the conjurations sessions with some illustrations which have "table order" of the sessions at a house in Sisli, Istanbul. In the illustrations, given the locations of the goods in the room like piano, wardrobe, chair, etc. Registers including the sessions between the years of 1935-1936. Scripts were written by M. Zühdü Pektas mostly, by various fountain pens with blue and black inks. Some registers are taken by a pencil. An extremely rare stylish manuscript. Unpublished.
Very Good Turkish, Ottoman (1500-1928) Original manuscript paper. Double elephant folio. (79 x 58 cm). In Ottoman script. Hegira: [1]233-[1]234 = Gregorian: 1818. Burdurlu Dervish Mehmed Pasha, who was grand vizier held office under Mahmud II between the years of 1818-1820. Dervis Mehmed Pasa had gained a reputation among the 'vüzerâ' (Grand-viziers) would be the grand vizier as previously planned by Sultan Mahmud II according the 19th-century historian of Sânîzâde. He dealt with like cases the Aleppo revolution, confusions in Diyarbekir and Çildir, conquest of the Castle of Dir'iye, the center of the Wahhabis by Ibrahim Pasha, the son of Kavalali Mehmed Ali Pasha, the governor of Egypt and confusions in Sivas city. (Türkiye Diyanet Vakfi Islâm Ansiklopedisi). Buyuruldu (or Buyrultu, Buyurildi, Buyurdu etc.) is the order of an Ottoman grand vizier, vizier, beglerbegi , defterdâr , or other high official to a subordinate. The term is derived from the word 'buyuruldi', it has been ordered, in which the order usually ends and which gradually developed into a conventional sign. Buyuruldus are of two main types: a) decisions written in the margin (der kenâr) of an incoming petition or report, often ordering that a fermân (firman) (or berât , etc.) be issued to a certain effect... (Brill, Encyclopedia of Islam). "Menzils" were early post organization in the Ottoman Empire before Reform period. In the Ottoman Empire, every 35 kilometers - the distance one could travel in a day - on the main roads, there were buildings called "menzil" or "menzilhane" (destination, post station). Surrounded by walls, these yards had a hostelry, barn, market, bath and restaurant. Hosted at the complex for free, travelers shopped, took baths and fed their animals and continued their journeys the following day. At the complex, officials - registered and paid by the state - served the guests. Within time, menzils turned into bazaars where locals sold their products. Then, villages and towns started pop up around them. Commodities needed by the army for expeditions were preserved at menzils and soldiers were accommodated at these facilities if needed during expeditions. Mailmen operating between two faraway destinations changed their horses with those waiting at menzils and went on their route without losing time. (Source: Ekrem Bugra Ekinci). This huge sized budget paper (defter) written on paper with 'ahar'. Used black and red inks. It's written from Harmancik qaza (district) in Bursa vilayet (city) and sent to court of Istanbul for grand vizier confirmation. It's a budget defter of Harmancik 'menzil'. Apprx. 250-300 articles (registers) in notes as expenses like Tatar postmans, horses, Kütahya beglerbegi (beylerbeyi), qadis (judges) and other ones. At the end of registers, there is qadi signature (seal), qadi's name is Mehmed es-Seyyid Samed (?). He was probably Turkish judge in its period in that menzil of Bursa, Harmancik. Budget registers start as '[1]233 senesi Saban-i Muazzama'nin gurresinden [1]234 senesinin Saban-i Serif'inin menzil kuyudu'. Registers had been sent to the Ottoman court for approval from Bursa to Istanbul. Grand vizier's hand writing is in 'diwanî' script. An extremely rare autograph manuscript about the earliest postal history as well.
Very Good Greek, Modern (post 1453) Original decorative cloth bdg. with Dante's portrait gilt on front board and spine. Black cloth with red decorative borders. Gilt on spine with Greek letters 'Dantou o Paradeisos [.] Metaphrasis Konstantinou Mousourou', and gilt publisher's name in English on lower. A small etiquette on lower spine. Some little wormholes on cloth and several pages. Pages are partly opened, uncut and untrimmed. Slightly faded on cloth's board. A stamp on first page. Otherwise a very good copy. Roy. 8vo. (23 x 16 cm). In Greek (Modern). [xiv], 334 p. 14 p. 'prologos' by Musurus. Konstantinos Mousouros, also known as Kostaki Musurus Pasha, was an Ottoman Greek diplomatic official of the Ottoman Empire who served as ambassador to Greece, Austria, Great Britain, Belgium, and the Netherlands. He was born in 1807 in Constantinople (Istanbul) to a distinguished Phanariote family. His brother, Pavlos Mousouros, also became a diplomat. Mousouros became the first ambassador of the Ottoman Empire to the newly independent Kingdom of Greece in 1840, a position he kept until 1848. In 1847-48 he was a central figure in the events known as Mousourika (??????????), which led to his temporary recall and the breakdown of relations between the two states. On his return to Athens he survived an assassination attempt, leading to his transfer to Vienna. In 1850 he took up the post of Ottoman ambassador to the Great Britain and Ireland, which he kept for 35 consecutive years, until his retirement in 1885. During the same period, he also served as ambassador to the Netherlands (1861-77) and Belgium (1861-75). In 1876-78, he was ex officio a member of the short-lived Senate of the Ottoman Empire. Well educated, in 1883 Mousouros translated Dante's Divine Comedy into ancient Greek. He was married and had a son, Stephanos Mousouros, who later became Prince of Samos. (Wikipedia). He is known as the first translator of Dante's Divine Comedy into modern Greek. Musurus Pasha had an intellectual identity. One of the most important occupations of Musurus Pasha in the last years was the translation of Dante's Divine Comedy from Italian to Greek. Being able to translate a work of Italian classics and masterpieces of western literature should be an indication of Musurus Pasha's performance and intellectual dimension. Due to negative statements about Muhammad and Ali in Dante's work, the book was not allowed to be published within the Ottoman Imperial borders. Despite this, Musurus Pasha asked him to be permitted to publish his translation, but it was not accepted. (Source: Bir Tanzimat diplomati Kostaki Musurus Pasa, (1807-1891)., NURDAN SAFAK). Dante's Divine Comedy, originally called Comedia, and later christened Divina by Giovanni Boccaccio, is widely considered the most important poem of the Middle Ages and the greatest literary work in the Italian language. This is only 'Paradiso' book from the set. It's signed and inscribed by Musurus Pasha with a dedication in French to Monseigneur Auguste Bonetti as "A la grandeur Monseigneur Bonetti, Hommage de veneration, Musurus". Bonetti was, in 1887, after the appointment of Monsignor Rotelli to the Vatican Ambassador to Paris, the new Constantinople patriarch appointed by Rome for him. First Greek Edition. Extremely rare.
Very Good Turkish, Ottoman (1500-1928) Handsome fine contemporary brown half-leather bindings. Six raised bands to spine, title, and issue numbers gilt lettered, floral decorations in compartments. 4to. (30 x 24 cm). In Ottoman script (Old Turkish with Arabic letters) and French. All pages with illustrations in text or full-page illustrations, all numbers with an Islamic numbering system, reversed collation, with two title pages: Ottoman recto and in French verso, numbers 35, 41, 44, 45 with title pages in color. Rare poster is coming with the set inside the volumes as a supplement to the magazine. Extremely rare togetherness of the complete set of 130 issues of the Ottoman Turkish-French satirical magazine "Kalem", richly illustrated with thousands of attractive illustrations and cartoons, started its publication life with the end of Sultan Abdulhamid II's repression regime in 1908. The collection provides an invaluable resource, reflecting the changes in society after the Second Constitutional Revolution in New Ottoman State. The magazine was published weekly in 130 numbers between 21 August 1324 (3 September 1908) and 16 June 1327 (29 June 1911), starting immediately after the Second Ottoman Constitutional Revolution. The magazine was a mixture of satire and a saloon magazine, focusing on politics, social life, and revolution. The only continuously running part of the magazine was Haftalik Dedikodu (Weekly Gossip). The founders of the magazine were Salah (Selah) Cimcoz (1875-1947), a Turkish politician, lawyer, and owner of Kalem Newspaper, and Celal Esat Arseven (1876-1971) a Turkish painter, writer, and parliamentarian. He was the first to introduce the history of art and urbanistic architecture to Turkey. Duman 1080.; Only one complete copy survive in institutions worldwide in OCLC 472569754 (Bibliothèque nationale de France, BnF). (Source: References: Tobias Heinzelmann, Die Balkankrise in der osmanischen Karikatur).
Very Good Turkish, Ottoman (1500-1928) Contemporary quarter leather binding with gilt decorations without title lettering. Demy 8vo. (22 x 14 cm). In Ottoman script (Old Turkish with Arabic letters). Seven different books and tractates (nine works) in one volume: (235, [1] p., 24 p., 143 p., 80 p., [6], 71 p., 84 p., 22 p.). Two leaves are torn from the hinge in the first book but not missing, one tractate is trimmed by margins, the board's extremities are worn, overall a good volume including multiple books. First editions (except for one) of these exceedingly rare poetic tractates collected together contemporarily in one handsome volume, reflecting early Ottoman poetic pleasure, including thematic mystic and erotic poetry mostly printed in the early 19th century. This volume includes the multiple works of Enderunlu Fazil and Sünbülzâde Vehbi, which are the earliest erotic and homosexual poems that seem to have been concealed by adding Keçecizâde's works to the beginning and the end of the volume. "Defter-i ask" [i.e. The book of love] by Fazil, in which he tells about his own romances, is a masnavi of 438 couplets. It begins with a description of divine love and tells the story of the poet's romances, which he fell into only to regret and repent afterward. "Hubannâme" [i.e. The book of beautiful young men] consists of 796 couplets with various titles and it has a mystical analysis of beauty in the first chapter. After an introduction that gives geographical information that may be considered novel for its period, it describes the beauties of male bodies of many countries from India to America. This style is unique and the first in Turkish / Ottoman literature. In the work titled "Zenannâme" [i.e. The book of women], which is a masnavi of 1101 couplets, women of various nations are described. The poet indicated in the introduction of his work that he does not want to talk about women, and that he has no orientation towards women. Enderunlu Fazil was an Ottoman poet who depicted the beauty of men from various lands of the Ottoman Empire. He achieved fame through his erotic works, which were published posthumously. Among his most famous works is The Book of Women, which was banned in the Ottoman Empire. The book describes the advantages and disadvantages of women from different nations. Fazil was born in Acre into an Arab family originally of Medina. He spent his early years in Safed in Ottoman Palestine. His grandfather Zahir al-Umar and father Ali Tâhir were both executed (in 1775 and 1776, respectively ) for participating in a rebellion. After his father's death, Fazil moved to Istanbul. There, he was admitted to the Enderun palace school (thus taking on the name Enderuni or Enderûnlu), but was expelled in 1783 as a result of his love affairs with other men there. In 1799, he was exiled to Rhodes because of his satirical writings and was only allowed to return to Istanbul after becoming blind. He spent the rest of his life there, ill and bedridden. Other books in the volume: Manzumetü'l-müsemma be-mihnet-kesan, Ceride-i Havadis Matbaasi, Ist., AH 1269 = AD 1853. 235 p., 1 portrait of Keçecizâde. Lithography. Özege 13354.; Two copies are located in OCLC 57242940 - 51281526. This work is a social satire type masnavi in which Izzet Molla was exiled to Kesan, telling of the troubles he suffered there, and his pardon and returns to Istanbul. Destar-i hayâl., Osman Nevres Efendi (1820-1876), Matbaa-i Âmire, Ist., AH 1289 = AD 1872. 24 p., Özege 3899. First and Only Edition. This rare work is a masnavi consisting of six stories. Defter-i ask, Hubannâme, Zenânnâme and Sevkengîz., Enderuni Fazil (1757-1810) and Sümbülzâde [or Sünbülzâde] Vehbi, (1718-1809)., Darü't-Tibaatü'l-Âmire, Ist., AH 1253 = AD 1837., 143 p. (pp. 1-20 Defter-i ask; pp. 22-55 Hubânnâme; pp. 56-111 Zenânnâme; pp. 112-143 Sevkengîz.). Özege 18902. First Edition. Tuhfe-i Dilkes Nâli, Yusuf Nabi [sic] [Nâlî, Muhammed b. Osman el-Konevî, (For more info please visit our website)
Very Good Turkish, Ottoman (1500-1928) Original manuscript autograph handwritten document sealed 'Hüsrev Mehmed' sent to (and responded by) Serkâtib Mustafa. Written in special paper with 'ahar'. 39x21 cm. In Ottoman script. Slightly tear on folded place and slightly stains. Otherwise a very good manuscript paper. The document was written in accordance with the Ottoman state correspondence tradition prior to modernization. However, it is an indication of modernization that it is written to the serkâtib of Humâyûn (head clerk of the Ottoman / Turkish court) and not to the Sultan directly. The importance of this document is that it has many hints of modernization movements of the last period of Empire, depiction of the division of the first modern Ottoman army (Asakir-i Mansure-i Muhammediye) that's before one year of Egyptian Campaign by Koca Husrev Pasha and before eight years of proclamation of Reform (Tanzimat) and after only 22 years of Turkish Magna Carta (Sened-i Ittifak). Husrev Pasha was 'serasker' (commandant and head) of Assakir-i Mansure-i Muhammediye Army in that year. Husrev's text starts as 'Devletlü, inayetlü, atufetlü, oglum.." in 'Elqab'. In the Ottoman diplomacy, first person who used 'oglum' [i.e. my son] in elqab of the documents was Koca Hüsrev Pasha. (Source: Osmanli Arsiv Belgeleri, Orhan Sakin). Koca Hüsrev Pasha (Khosrew Pasha) was an Ottoman Kapudan Pasha ("Grand Admiral") of the Ottoman Navy and statesman who reached the position of Grand Vizier rather late in his career, between 2 July 1839 and 8 June 1840 in the reign of Abdülmecid I. However, during the 1820s, he occupied key administrative roles in the fight against regional warlords, the reformation of the army, and the reformation of Turkish attire. In 1801, Hüsrev Pasha commanded the 6,000 Ottoman troops who assisted the British in removing the French from Rashid (Rosetta). For this, he was made governor of Egypt Eyalet (province), in which position he was charged with assisting Hüseyin Pasha in the killing or imprisoning the surviving leaders of the Mamluks. Many of these were freed by or fled with the British, while others held Minia between Upper and Lower Egypt. [.] He was later made governor again by Muhammad Ali for 2 days [.] After Diyarbekir and Salonica, in 1806 he was governor of Bosnia Eyalet, before being reappointed as governor of Salonica in 1808. Hüsrev Pasha held the rank of Kapudan Pasha of the Ottoman Navy from 1811 to 1818. He was then appointed governor of the Eyalet of Trabzon twice, during which time he conducted for the Black Sea region of Turkey the struggle the central Ottoman state was waging against local feudal rulers (Derebeys). During the Greek War of Independence, he was appointed Kapudan Pasha again in the end of 1822. In 1826, Husrev Pasha played vital roles both in the Auspicious Incident (the annihilation of the Janissary Corps in 1826) and in the formation of the new "Mansure Army" modeled after those of European Powers. Appointed as seraskier (commander the army) of the Mansure in May 1827, Husrev reformed and disciplined the corps. Himself ignorant of modern military methods, he assembled a staff of foreign experts and other personnel to assist him, the "Seraskeriye", which constituted the first staff in Ottoman history. Due to his early championing of military reform and virtual control over the new Ottoman army, Husrev was able to install many of his protégés in senior military positions. Husrev Pasha was also instrumental for the near-abandonment of the turban and the adoption of the fez as a universal headgear for Muslim men of the Ottoman Empire (excluding the religious classes) under Sultan Mahmud II. (Wikipedia). Möltke talks about him in famous book includes his personal letters as 'he is more powerful than sultan'. Following the suppression of the Janissaries in 1826, Sultan Mahmud II transferred the functions of the old Agha of the Janissaries to the seraskier.
Very Good French Original ALS / ADS signed by Koca Moustapha Rechid Pasha the Great with his an engraved portrait in the same fine frame. 1 p. on bifolium. In French. 12 lines. It's written from Paris, when he was appointed as an Ottoman ambassador to France five years later from the Ottoman Reform in 1839. Koca Mustafa Pasha was an Ottoman statesman and diplomat, known best as the chief architect behind the Ottoman government reforms known as Tanzimat. Born in Constantinople (now Istanbul) in 1800, Mustafa Resid entered public service at an early age and rose rapidly, becoming ambassador to France (1834) and to the United Kingdom (1836), minister for foreign affairs (1837), and once again ambassador to the United Kingdom (1838) and to France (1841). In the settlement of the Oriental Crisis of 1840, and during the Crimean War and the ensuing peace negotiations, he rendered important diplomatic services to the Ottoman state. He returned a third time as ambassador to France in 1843. Between 1845 and 1857, he held the office of Grand Vizier six times. One of the greatest and most versatile statesmen of his time, thoroughly acquainted with European politics and well-versed in national and international affairs, he was a convinced partisan for reform and the principal author of the legislative remodeling of the Ottoman administration known as Tanzimat. His efforts to promote reforms within the government led to the advancement of the careers of many other reformers, such as Fuad Pasha and Mehmed Emin Âli Pasha. After the conclusion of the Oriental Crisis of 1840 due to Muhammad Ali in Egypt, Muhammad Ali Pasha bribed the Ottoman Porte to remove Mustafa Rechid Pasha from his post as Foreign Minister. He returned to his post as Ambassador to Paris soon after where he mainly focused his efforts on solving the Lebanon Question, which resulted from a dispute between a Christian group called the Maronites based out of Lebanon and an extremist Shia group called the Druzes who came from Syria and Lebanon.
Very Good Turkish, Ottoman (1500-1928) In contemporary fine black 1/3 leather bdg. Decorated gilt to spine. Roy. 8vo. (23 x 16 cm). In Ottoman script (Old Turkish with Arabic letters). 112 p. Extremely rare first edition of this Nabi's first-hand account of Mecca, Medina and the Hejaz during his pilgrimage in the late 17th century. This is the most celebrated literary pilgrimage narrative written in Ottoman Turkish. Nabi (1642-1712) was one of the prominent Ottoman poets and is considered a foremost exponent of the didactic trend (hikem-i tarz) in Ottoman Turkish literature. Nabi, whose given name was Yusuf, was born in Urfa (then known as Ruha) in 1052/1642. In 1082/1671 he took part in the Ottoman military campaign in Poland, in the retinue of Müsahib Pasha, (1640-1686). Having spent thirteen years in Istanbul, Nabi desired to go on a pilgrimage to Mecca. He was personally ready to undertake a journey to the Hijaz and to set down an eloquent account of his journey, the experience of his lifetime. Accordingly, having achieved a position of good standing with his patrons, Müsahib Mustafa Pasha and Mehmed IV, Nabi revived his longstanding desire to perform the hajj. In 1089/1678, at around 37 years of age, he set out in a small private caravan from Istanbul, passing through Konya, Urfa, Damascus, Jerusalem and Cairo, where he joined the main Egyptian pilgrimage caravan. The work, which is one of the most successful examples of Ottoman insa (artistic prose), includes historical, sociological, geographical and autobiographical information. In his preliminary remarks, Nabi indicates that he had received governmental help for his journey. He relates that he first obtained leave for the hajj from his patron Musahib Mustafa Pasha, and then submitted a qasida to Mehmed IV, describing the sacred places. The sultan provided Nabi a letter of recommendation addressed to Abdurrahman Pasha (d. 1691), governor of Egypt, ordering him to enable Nabi to make a comfortable journey. Nabi traveled in a small private caravan, since the caravan extended its route to Nabi's homeland, Urfa, and spent about fifty days there. It appears that he generally followed the usual route of the pilgrimage caravan from Istanbul to Damascus, passing through Scutari, Kartal, Gebze, Hersek, Iznik, Eskisehir, Seyitgazi, Aksehir, Ilgin, Ladik, Konia, Eregli, Adana, Misis bridge, Payas, Antioche, Aleppo (with a long detour to Urfa (Edessa) and back to Aleppo via Aintab), Hama, Hims and the Kuteyfe strait. He was fascinated with the splendid architecture of the buildings, the bazaars and the mosques built side by side by Kurdish and Circassian rulers and the Nile when he arrived in Cairo. Nabi gives a general description of the city of Cairo, the Nile, the two reservoirs of the city, parklands, the Ahram hills and the immediate neighborhood of the city. In Mecca, Nabi visited the sacred sites enthusiastically and performed the hajj on 77 January 1679. He gives a moving account of his experience as a pious emotional pilgrim. It appears that Nabi stayed in Mecca for more than twenty days. Immediately after 1 Muharrem 1090/12 February 1679, he set out for Medina, presumably in the Damascus caravan. While in Medina, Nabi served at the tomb of the Prophet by lighting the candles since his name was on the honorary list of attendants who were determined by the central government to serve the sanctuaries in Mecca and Medina. Nabi regards these services as a testimony to the legitimacy of Ottoman rule. He summarizes his journey of return from Medina to Damascus and to Istanbul in a few general words. Özege 21267.; Not in OCLC.
In-8 (174 x 110 mm), plein vélin souple ivoire de l'époque, (2) f de titre, (7), 198 feuillets et (2) feuillets blancs, vignette de titre, bandeaux, lettrines, gravés sur bois. Edition originale de cet ouvrage, qui exerça une influence décisive sur la philosophie politique de son temps, de Botero à Montaigne auquel il a fourni la matière à plusieurs additions aux "Essais". "René de Lucinge, ambassadeur du duc de Savoie à la cour d'Henri III (1585-1588), puis signataire du traité de Lyon en 1601, rédige, au plus fort de la guerre des trois Henri et un an avant la "Ragion di Stato" (1589) de Giovanni Botero, [cet] ouvrage politique majeur. Il élabore une théorie de la conservation des Etats en réponse aux événements qui ravagent le royaume de France et dont il est un témoin privilégié: les guerres de religion. Alors qu'il tente de dessiner les contours d'une " bonne raison d'Etat ", il perçoit dans le système politique ottoman des éléments nécessaires à la conservation et à l'accroissement de la puissance de l'Etat. S'il fait de cet Empire un modèle concurrentiel des Romains, il n'en forme pas moins le projet d'une union de l'Europe chrétienne contre le Turc. Cette croisade doit pacifier la chrétienté et unir les intérêts divergents. Lucinge, après Machiavel et avant Botero, reconnaît que seul l'intérêt dicte la conduite des princes" (G. Arpin-Gonnet, 'Un diplomate aux origines de la raison d'État: René de Lucinge', Thèse, Lyon 3, 2002). "L'immense Empire turc, au XVIe siècle, représentait pour l'Europe une menace quotidienne. Les corsaires ravageaient la Méditerranée, et les armées du Sultan visaient Venise et ses possessions. Lucinge, qui a participé à une expédition contre les Turcs en 1573, au lendemain de Lépante, savait de qui il parlait. Il décrit leur organisation, leur force, et propose des moyens, parfois machiavéliques, pour les défaire. Vision d'un témoin, réflexion d'un homme politique des plus fins, sur une situation qui n'est pas sans analogie avec celle de notre temps" (Michel Heath. Editions Droz 1984). (Adams L-1644. Brunet, Suppl. I, 906). Cet exemplaire possède 2 pages de titre; entre la première et la seconde un changement d'enseigne du libraire Marc Orry: "à l'enseigne Saint-Martin" devient "au Lion rampant". Le vélin de la reliure est légèrement rétracté. Très bon exemplaire, dans sa première reliure de vélin souple, bien complet des deux feuillets blancs in fine.
Very Good Turkish, Ottoman (1500-1928) Original red, black and brown leather bindings. Raised bands to spine, richly gilt in Ottoman script and in traditional style. Bindings are not homogeneous. 4to. (28 x 20 cm). In Ottoman script. 6 volumes set: (16, 4830, 1 p.), ills. Dictionnarie universel d'histoire et de géographie.= Kamusü'l-alâm. Tarih ve cografya lügati ve tabir-i islah ile kaffe-i esami-i hassayi camidir. 6 volumes set. This work is an encyclopedic dictionary giving detailed information about historical-geographical places, works, and people (prophets, saints, poets, scholars, statesmen, philosophers, etc). The largest encyclopedia made in the Ottoman period, the first example in Turkey of encyclopedias made in Europe, namely the first modern encyclopedia, is not translated into today's Turkish language. Extremely rare. Özege 9998. First and Only Edition.
Very Good Turkish, Ottoman (1500-1928) Original wrappers. Light stains on the front cover. Otherwise a good copy. Cr. 8vo. (20 x 11 cm). In Ottoman script (Old Turkish with Arabic letters). 48 p. First printed edition of this earliest travel account of China in the Islamic world and description of the early 16th century China and the Ming Dynasty by Nakkâs, the leader of the delegation sent by Mirza Shahruh (son of Tamerlane). This book is known also "Hitaynama" [i.e. The book of China], which was translated by Çelebizâde and published by Ali Emirî. Hitay, or Hitai, is the name given to northern China by the Uyghurs, Mongols, and some peoples in Medieval Europe. This area contains northern China, Beijing, and certain regions of Manchuria, between the Great Wall of China and the Yellow River (Huang He). Ming dynasty and Tamerlane relations were always tense. After Tamerlane's death (at last his Chinese campaign), his son Mirza Shahruh sent a delegation to the Chinese emperor, which included Nakkâs. His book written in Persian was completed in 1422. In his book, he described their three year-voyage which started from Herat to Pekin. There is valuable information in this travel book on many topics such as the size of the Chinese court of the Ming dynasty in Han-Balik-Pekin, the multitude of the emperor's servants, the emperor's wooden seating ceremonies, banquets for the ambassadors, the characteristics of the rooms they stayed in, the emperor's religion and the way of worship, etc. At the beginning of the 15th century, the book was presented to Sultan Suleiman the Magnificent and Sultan Selim. (Source: Osmanlida seyahatname yazarligi ve Ümit Burnu seyahatnamesi: Kantas, Mehmet Ziya). Özege 31.
Very Good Serbo-Croatian Paperback. Roy. 8vo. (23 x 15 cm). In Aljamiado (Serbo-Croatian in Arabic letters), Arabic, and Persian with an introduction in Arabic. The third revised edition of the Waqf Directorate in Sarajevo. 104 p., 4 unnumbered b/w plates. "Ilmihal" [i.e. Catechism] recommended to all who want to know and learn Islamic ceremonies and practice. Learn how to pray, what are basic principles of the Islamic faith, what are the Islamic duties, what are the Islamic holidays, what constitutes proper Islamic behavior, and lots more. This extremely rare catechism book printed in Sarajevo in Croatian with Arabic letters (Aljamiado). This book is one of the late examples of Aljamiado literature beginning in early Andalusia and constitutes one of the rarest examples of the Ottoman book tradition. Aljamiado or Aljamía texts are manuscripts that use the Arabic script for transcribing European languages, especially Romance languages such as Mozarabic, Portuguese, Spanish or Ladino, and Bosnian with its Arebica script. According to Anwar G. Chejne, Aljamiado or Aljamía is "a corruption of the Arabic word ?ajamiyah (in this case it means foreign language) and, generally, the Arabic expression ?ajam and its derivative 'Ajamiyah are applicable to peoples whose ancestry is not of Arabian origin". During the Arab conquest of Persia, the term became a racial pejorative. In linguistic terms, the Aljamía is the use of the Arabic alphabet to transcribe a Romance language. It was used by some people in some areas of Al-Andalus as an everyday communication vehicle, while Arabic was reserved as the language of science, high culture, and religion. The systematic writing of Romance-language texts in Arabic scripts appears to have begun in the fifteenth century, and the overwhelming majority of such texts that can be dated belong to the sixteenth century. A key aljamiado text was the mufti of Segovia's compilation Suma de los principales mandamientos y devediamentos de nuestra santa ley y sunna, of 1462. In later times, Moriscos were banned from using Arabic as a religious language and wrote in Spanish on Islamic subjects. Examples are the Coplas del alhichante de Puey Monzón, narrating a Hajj, or the Poema de Yuçuf on the Biblical Joseph (written in Aragonese). Aljamiado played a very important role in preserving Islam and the Arabic language in the life of the Moriscos. After the fall of the last Muslim kingdom on the Iberian peninsula, the Moriscos (Andalusian Muslims in Granada and other parts of what was once Al-Andalus) were forced to convert to Christianity or leave the peninsula. They were forced to adopt Christian customs and traditions and to attend church services on Sundays. Nevertheless, some of the Moriscos kept their Islamic belief and traditions secretly through the usage of Aljamiado. In 1567, Philip II of Spain issued a royal decree in Spain, which forced Moriscos to abandon using Arabic on all occasions, formal and informal, speaking and writing. Using Arabic in any sense of the word would be regarded as a crime. They were given three years to learn the language of the Christian Spanish, after which they would have to get rid of all Arabic written material. Moriscos translated all prayers and the sayings of their prophet Mohammed into Aljamiado transcriptions of the Spanish language while keeping all Qur'anic verses in the original Arabic. Aljamiado scrolls were circulated amongst the Moriscos. Historians came to know about Aljamiado literature only in the early nineteenth century. Some of the Aljamiado scrolls are kept in the Spanish National Library in Madrid. The word aljamiado is sometimes used for other non-Semitic languages written in Arabic letters. For example, Bosnian and Albanian texts written in Arabic script during the Ottoman period have been referred to as aljamiado. However, many linguists prefer to limit the term to Romance languages, instead of using Arebica to refer to the use of Arabic script for Slavic languages... Not in OCLC.
Very Good Turkish, Ottoman (1500-1928) Original color manuscript calendar prepared on a fine special paper with 'ahar'. 36x22,5 cm. In Ottoman script (Turkish with Arabic letters). 2 p. Several ink stains on paper, chipped on extremities. A very good manuscript. It shows astronomic situations, locations of planets and stars, and climates in 1324 [AD 1908]. It starts with high praise to Sultan Abdülhamid II with an old style of color moon & crescent icon. Sealed by Mehmed Pasazâde A. Ihsan. On the verso of paper, can be seen detailed calendar and details of 'ruzname'. Written on 'printed' down of the paper, probably it's prepared for the printing, therefore it's understood that Ihsan and Refet were thinking to print this 'taqwim'. Prepared in the year of the Second Constitutional Regime (II. Mesrutiyet) which was Abdul Hamid II's fall came as a result of the 1908 Young Turk Revolution, and the Young Turks put the 1876 Constitution back into effect. It seems, it's prepared before fall of the Sultan, and for the present to the Sultan. The Second Constitutional Period spanned from 1908 until after World War I when the Ottoman Empire was dissolved. "The starting year of the Hijrî calendar (al-taqwim al-hijri), the fundamental Islamic lunar calendar still in use among Muslims until today, is 622 CE. Its beginning corresponds to the Hijra or emigration of Prophet Muhammed and his followers from Mecca to Medina. It is based on the revolution of the moon around the Earth and consists of twelve months of 29 or 30 days: Muharram (30), Safar (29), Rabî' al-awwal (30), Rabi' al-thani (29), Jumâda al-awwal (30), Jumâda al-thani (29), Rajab (30), Sha'ban (29), Ramadhan (30), Shawwal (29), Dhul-'l-qi'da (30) and Dhul-hijja (29 or 30). The lunar year consists of 354 days, which is 11 days less than the solar year, and every 33 years it falls one year behind the Gregorian calendar. The discrepancy with the solar year, which follows the seasons, meant that Muslim countries also used the solar calendar, and some calendars drawn up by astronomers include the dates according to the European Gregorian calendar named after Pope Gregory XIII in 1582. Ottoman Turkey used both the Islamic lunar calendar and a solar calendar known as the Rumî or Roman calendar, which was based on the Julian calendar introduced since the times of Julius Caesar in 46 BC. The Roman calendar was inherited from the Byzantines and was used by the Ottomans for the taxation of agricultural revenues. The year according to the Rumî or Julian calendar began on 1 March, and the Ottomans took the starting year to be that of the Hijra. To make up for the gain of 11 days made by the solar Rumî calendar over the Islamic calendar, a leap year was deducted from the Rumî calendar every 33 years. A rûzname is a set of tables giving the first days of the months in both the Islamic and Rumî calendars, the date on which the sun enters each sign of the zodiac, and eclipses of the sun and moon. Also known as takvîm-i dâimî (perpetual calendar) or takvîm-i devr-i dâim (calendar of perpetual motion), the ruzname were permanently valid whatever the year. There is no evidence that such calendars were produced in pre-Ottoman times, and they may, therefore, be regarded as a type unique to Ottoman Turkey.". (Source: Glances on Calendars and Almanacs in the Islamic Civilisation by Salim Ayduz).
Very Good Turkish, Ottoman (1500-1928) Contemporary two-cloth bindings. Folio. (40 x 29 cm). In Ottoman script (Old Turkish with Arabic letters). Extremely rare complete ran of the first episode in Arabic letters, of this richly illustrated pre-Republic Turkish satyric magazine including 90 issues in two folio volumes, published between 2 Kanun-i Sânî 1338 [February 2, 1922] - 9 Ikinci Tesrîn 1339 [November 9, 1923]. The Ottoman Turkish satirical magazine "Aydede" appeared in the first episode from January to November 1922 twice a week in 90 issues. Its founder, owner, and publisher Refik Halit Karay (1888-1965), a well-known poet and journalist, criticized through the published articles, poems, and caricatures not only the social inconveniences and imbalances within the Turkish society but also the young Turkish republic in general. One of the contributors to Aydede was Ratip Tahir Burak, a well-known Turkish cartoonist. Despite the short period of its publication, the magazine influenced the satirical style of many intellectuals and subsequent satirical magazines, including Akbaba. In 1922, the publication of the magazine ceased when Refik Halit was forced by the Turkish Government into exile in Aleppo and Beirut. The reason was Refik Halit's overt opposition to the ongoing Turkish War of Independence. After his return, he published the magazine 1948 and 1949 for another ten months in the second episode in 125 issues, but with little success. (Wikipedia). Duman 0156.
In-8 (168 x 110 mm), plein vélin souple de l'époque à rabats, (1) f. de titre, (46), 286 p., (1) f. bl. Rarissime première édition française, dans la traduction de François de Belleforest, "plus rare et plus recherchée que l'édition latine originale publiée à Bâle la même année" (Blackmer). Cet ouvrage demeure l’une des sources contemporaines fondamentales sur le conflit qui opposa, de 1570 à 1573, l'Empire ottoman à la République de Venise appuyée par la Sainte-Ligue, sur l’histoire de la conquête Chypre (1570-1571) par les Turcs et sur les relations entre l’Empire ottoman et Venise, l’auteur ayant été un protagoniste direct des événements et ayant eu accès à des documents inédits et de première main. Important représentant de l’historiographie humaniste, Pietro Bizzari (1530-1584) se convertit très tôt au protestantisme et quitta Venise. Entré en relation avec les principales personnalités de l’Europe des humanistes, il exerça d’importantes responsabilités universitaires, éditoriales, politiques et diplomatiques, à Wittenberg, en Angleterre sur la recommandation de Philipp Melanchthon, auprès d’Edouard VI, de James Stuart et de la reine Elizabeth Ier, puis à Bâle, à Anvers au sein du cercle de Plantin et auprès de l’électeur Auguste de Saxe au service duquel il entra. Cf. M. Firpo, 'Pietro Bizzarri esule italiano del cinquecento', Torino, Giappichelli, 1971. (Atabey, 110-111. Blackmer, 147. Brunet, II, col. 1956 qui signale que cette édition est "rare". Cobham-Jeffery, p.5. Göllner, I, 1612. M. Simonin, 'François de Belleforest', n°117). Sans la carte annoncée à verso du titre, qui ne se rencontre que dans un très petit nombre d’exemplaires. Titre renforcé dans la marge intérieure. Quelques petites auréoles et infimes défauts de papier. De la bibliothèque de Victor Duchâteau (1823-1905), avocat et bibliophile rémois avec ex-libris. Trois petites signatures ex-libris anciennes sur le titre dont une légèrement grattée. Très bon exemplaire, grand de marges, dans sa première reliure de vélin souple.
Very Good English In contemporary full black leather bound. 4to. (28 x 20 cm). In Ottoman script. 627 p. 10 maps. Light wear on cover edge. Limited and special edition printed for members of the Republic of Turkey parliament. (Protocol copy). Cover and 10 maps was printed separately in Vienna by Ahmed Ihsan. Framed, illustrated and with maps edition (luxury paper) for protocol. Famous speech of Mustafa Kemal Atatürk, (1881-1938). Extremely rare. Özege: 15583. 1000 copies were printed.
Very Good Turkish, Ottoman (1500-1928) Contemporary cloth bdg. made after the Turkish Letter Revolution, in Latin script. Folio. (38 x 28 cm). In Ottoman script (Old Turkish with Arabic letters). 36 issues complete set. Exceedingly rare complete ran of important illustrated "Bosbogaz ile Güllabi" [i.e. The Gabbler and the Asylum Guard], which is an Ottoman satirical magazine, published twice a week from 6 August to 14 December 1908 in Istanbul by Hüseyin Rahmi Gürpinar (1864-1944) and Ahmet Rasim (1864-1932) in a total of 36 issues. The articles of the magazine contained original and fine jokes and satire. In addition to various writings, it also contained caricatures of famous people of the time and jokes about the magazine Mizan. Among other things the caricatures related to the annexation of Bosnia and Herzegovina. Some of the humorous articles were published in series and the articles were written in simple language and in a linguistic style appropriate to the period. In addition, Bosbogaz ile Güllabi contained daily news and serious articles that appeared under the name "Bosbogazin ciddî makalesi" ("Serious Bosbogaz Articles"). Apart from the signed articles, there were many anonymously written articles in the magazine. It is possible to trace them back to Hüseyin Rahmi because of the same writing style. Due to his critical style, he took over the administration of the magazine, which was published several times by the Ottoman government. Another famous writer besides Gürpinar and Ahmet Rasim was Mithat Cemal Kuntay (1885-1956). (Wikipedia). Duman 262.
Very Good French Contemporary 1/4 leather bdg. with marbled boards. Small 4to. (27 x 19 cm). 23 p. (11 p. in Ottoman script (Old Turkish with Arabic letters; 12 p. in French), with rare 4 folded maps. A very good copy. First and only edition of this extremely rare bilingual book in French and Ottoman Turkish, including the first records on the formation and characteristics of storms to explain how storms and hurricanes occurred, which route they followed, and how they were conveyed to the regions that need to be warned by telegraph, for the vessels sailing in the seas, by French expert Coumbary who was founded the Rasathâne-i Âmîre [i.e. Ottoman Imperial Observatory]. Both the original French and Turkish translations of the work were published together in one volume. The work also included four maps which were drawn for this work only. The first map shows the movement of a storm that occurred on March 8, 1865, the second one shows the occurrence between the Tropic Cancer and Capricorn whirlwinds, storms in the Atlas and Indian oceans, the movements in the Bay of Bengal, the storms in different directions in the China Sea, the Gulfstream, Grönland, and Azores. The second observatory in the Ottoman era was established for meteorology. Before this center was established, beginning from the Reformation (1839), many meteorological observatories were built by foreigners in various cities such as Istanbul, Smyrna, Trebizond, Tekirdag, and Merzifon both as private and public establishments. The very first known temperature readings are the meteorological observations made by the Priest Dalmas at the St. Benôit monastery between 1839-1847. Later William Lane, an Englishman who came to Istanbul during the Crimean War, made observations at the British Cemetery at Haydarpasa. W. Noe, director of the Mekteb-i Fünûn-u Sahane made observations at the house in Kalyoncukulluk where he lived until the Beyoglu Fire in 1848; and finally, it is known that French engineer Ritter, who was invited by the government for waterworks in Kuruçesme (1856-1860) also conducted meteorological observations. Observations on precipitation and humidity conducted between 1875-1892 by an amateur observer on the Thomson Farm in Erenköy are invaluable on the subject of Istanbul's climate. These observations have been published in Budapest in 1928. Excellent observations on heat, pressure, and humidity, made in the summer residence of the Russian ambassador on Büyükada have also been published, in Annales St. Petersburg. In 1858, the French government established the first observatory communicating data over the telegraph, and in 1863, by compiling meteorological data in France, the French National Meteorological Network started operations. In 1868, upon the recommendation of the French government, the Rasathane-i Âmire was founded to convey meteorological forecasts to certain centers by telegraph. Instruments were purchased from leading European factories, and operations started on top of a hill 74 meters high on Pera. The first director was Mr. Aristide Coumbray, who came to Istanbul to renovate the telegraph network. (Instruments commissioned from France were set up at Mr. Coumbary's home, which stood at the garden of the Swedish Embassy. The observatory was later moved after its offices were prepared.) Coumbary represented Turkey in the first international meteorology congress, convened in Wien five years later in 1873. Rasathane-i Âmire worked by the same system as the National Meteorology Center in France. In the observation books of 1868 (August-November), names of affiliated stations are given to us Soulina, Köstence (Constantia), Varna, Burgaz, Valona, Elbasan, Durazzo, and Beirut. Later, stations in Izmir, Diyarbakir, Baghdad, and Fao were also added. The observatory founded by Aristide Coumbary in 1868 in Istanbul, operated until the end of the First World War. Özege 5735.; TBTK 7688, 10862.; Not in OCLC.