23,722 results
1967Very 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
1933Very 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.
1893Very 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.
1980Very 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
1968Very 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.
1924Very 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.
1928Good 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.
1870Very 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.
1891Good 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.
1970Very 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.
1857Very 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.
1875Very 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.
1843Very 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].
1888Ffep 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
1906Very 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.
1937Scholar'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
1963Former owner's name stamped to ffep and titlepage (J. D. Fitton). Tape stains to endpapers. ; Latin Text with Latin Apparatus. ; Oxford Classical Texts Oct (Scriptorum Classicorum Bibliotheca Oxoniensis) Oxoniensis; 272 pages
1960Very Good Urdu Extremely rare first and only edition (not in institutional catalogues and market) of this travel book to America in the mid 20th century by Pakistani journalist and intellectual Sharif Farooq, who was invited to visit the USA on the Leader Specialist Programme in 1958. Sharif Farooq visited America in 1958. In his travelogue, he highlights the lifestyle, educational system, and foreign policy of America in detail. He also introduces the economical situation of the country, economical trends, and the condition of different institutions. Reports of press conferences are also a part of this travelogue. (Source: Travelogues of America in the Urdu Language: Trends and Tradition). "Wherever the Americans deserve appreciation for their intense patriotism and enthusiasm for labor, the author has given unstinted praise but where criticism is due he has not spared them, though the language used is very sober and moderate. I am confident that this book will be widely read and aimed as one of the good travel books written about America". (From the preface of the book by advocate-general Muhammad Ali). In original boards with lettering in both Latin and Arabic, spine missing. Otherwise a good copy. Demy 8vo. (22 x 14 cm). Text is in Urdu with a one-page English preface. 387, [1] p. In the Land of Lincoln. First Edition. No copy in OCLC.
1965Very Good English Original yellow wrappers. Roy. 8vo. (24 x 17 cm). In English. pp. [274]-284. This paper is a contribution to Birûnî's one of the major works in Arabic titled "Al-Qânûn al-Masûdî", a treatise calendars devoted to calendars and chronology. The chapter begins with a definition of the Saka Era. Birûnî then states two rules, the first for converting a date given in one of the three calendars common in the countries of medieval Islam into the equivalent Indian date, the second for performing the inverse operation, conversion from an Indian into a Western date. The epochs of the Arkand Zij (the Khandakhâdyaka and the Kaliyuga are given in this, the hierarchies of periods used in Indian chronology are defined, and the astronomical parameters assembled by us in Section 2 below are presented..." Six copies in OCLC 494511865, 469404461.
1892Very Good Persian Original brown half-leather. Light chipping on top of binding. Otherwise a very good copy. Roy. 8vo. (24 x 17 cm). In Persian. [2], 460, [3] p. Scarce first edition of this fifth and the last volume of the dictionary including a detailed "glossary of difficult words used in the text", which is an invaluable resource in the Persian language, of corpus titled "Dâstân-e turktâzân-i Hind, girdâvarde-e khâma-e" [i.e. History of Muslim and Turkish rule in India] written by Mirzâ Nasru'llâh Khân Fidâiî at the end of the 19th century. This volume is the fifth and the last of Nasrullah Khan's five-volume work on the Muslim period in the Indian subcontinent up to the British Raj (1858-1947), conventionally said to start in 712, after the conquest of Sindh and Multan by the Umayyad caliphate. From the late 12th century onwards, Muslim empires dominated the subcontinent, most notably the Delhi Sultanate and Mughal Empire.
1892Book has been rebound in grey boards. A few ex-library markings. Light browning to pages with some pencil notes. Some rubbing to boards. ; Bibliotheca Scriptorum Graecorum Et Romanorum Teubneriana TEUBNER; 12mo 7" - 7½" tall; 374 pages
1900Very Good Turkish, Ottoman (1500-1928) Original manuscript of a Rusdiye school (school's name is not described) regulations about French. 31x24 cm. In Ottoman script. 1 p. Full text. After 'Nizâmnâme' title, below, regulation articles. 1-) Üçüncü sinif talebesi Fransizca tekellüm etmeye mecburdur. [i.e. A third-year student is obliged to speak French]. 2-) Fransizca konusmak saat (12)den (4)e çar-yek (çeyrek -quarter-) kalaya kadar olan zamanlardan maada her zaman mecburîdir. [i.e. Speaking in French is always obligatory, just except for the time of 12:00 to 15:45]. 3-) Tekellüm, ikinci sinifdan yukari olan talebe ile mecburîdir. [i.e. Speaking French is compulsory with students who are older than Second Year]. 4-) Her (5) kelime için (10) para alinir. [i.e. 10 liras will be taken for every 5 words]. [.] And there are six articles more on regulation paper related to French language. It's complete, after articles it's seen 'Heyet-i idâre' [i.e. Board of directors]: "Müdür: (126) Abdürrahim; Kasadar: (54) Desil (?) Efendiler; Yazicilar: (There is minor tear affected this chapter) (9) Said, (115) Adnan Efendilerdir.". This is a rare manuscript paper on Turkish / Ottoman history of education in French.
1958Very Good Hebrew Modern cloth bdg. Roy. 8vo. (24 x 17 cm). In Ladino, Hebrew, and Turkish. 47 p., b/w ills. A scarce Hebrew guide printed in Istanbul. Nissim Behar was a Turkish Jew who was Honorary President of the Italian Jewish Community. Sixth Edition. OCLC for 1966 Edition: 645226437 (Two copies).; Bali 376 (Bali has only 1977, late edition).
1941Very 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.