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Lugat-ı Halimi
Nestelik calligraphy; black ink with red catchwords, overlines, and red text boxes; Persian words are written in red with their Ottoman Turkish equivalents in black ink; marginalia in black ink on numerous pages; 270 pages, largely unfoliated; considerable water damage occasionally resulting in the blurring of text on the final pages of the manuscript. On page 268 there is a fihrist by letter indicating the pages of the start of the various letters in pink ink in rık’a.
A Persian dictionary explained in Ottoman Turkish by Lutfullah İbn-i Abi Yusuf el-Halimi.
Copyist: Abdulfakir Mehmet İbn-i Mustafa Vezlik (?) -
Kitab-i Ravzatu’l-Islam : [manuscript] / Abidi
The text is copied in fully-vocalized nesih in black ink, with faded red headers and text boxes. The text is divided into two columns of 15 lines each.
The Ravzatu’l-Islam, also known as Hayat Kitabı, was originally composed in 1517 CE in Istanbul and is an Ottoman Turkish textbook of Islamic ethics for leading a morally-upright life. Although a proper colophon for the text does not exist, dates can be found in the considerable paratextual content both before and after the main text, including 1195 AH (1781 CE). -
Kitab-i Muhammediye
The text is copied in vocalized nesih in black ink with red used for titles and some beyitler. In the first part of the text, another hand has added words in Ottoman Turkish. On numerous occasions throughout the text the ink is smudged. The text is enclosed within single-ruled textbox in red divided into two columns separated by a double-ruled bar. Each page contains 13 lines and occasionally catchwords. At the start of the text is an illuminated unvan featuring a dark blue background framed in an undulating black dome with black stems and flowers in yellow and red. The ink of the unvan appears to have either transferred or been rubbed off. The manuscript shows occasional water damage and repairs.
This volume contains the Muhammediye, an Ottoman Turkish work on the life and attributes of the Prophet Muhammad. It was authored by the renowned Sufi Yazıcıoğlu Mehmed Efendi (died 855 AH/1451 CE), who, along with his brother Ahmed Bican (died circa 1466 CE), was among the most popular vernacular religious writers and thinkers of the early Ottoman period. Both were educated by their father, Yazıcı Salih (died after 826 AH/1422–3 CE) and were disciples of the founder of the Bayramiye order, Hacı Bayram-ı Veli (died 833 AH/1429–30 CE). Mehmed had initially written a broader didactic work on religion and Sufism in Arabic called Maghārib al-zamān, which his brother translated into Ottoman Turkish as Envarü’l-ʿaşikin Mehmed then decided to rewrite and expand the sections of the Maghārib on the Prophet Muhammad. The ensuing work was titled Kitabü Muhammediye fi na‘ti seyyidi’l-alemin habibillahi’l-a‘zam Ebi’l-Kasım Muhammedini’l-Mustafa, or Muhammediye, as it was more commonly known. Mehmed completed the work in Gelibolu (Gallipoli) in 853 AH (1449 CE). It went on to become one of the most widely read and memorized books in the Ottoman Empire. Written in a simple style, the work consists of couplets in groups of varying length and arranged in three main parts: beyit 1 to beyit 1413 talks about creation; beyit 1414 to beyit 4756 focuses on the birth (mevlid) and life of the Prophet; and beyit 4757-8765 covers a range of subjects, including signs of the end times, the Day of Resurrection, and the afterlife. In the centuries after the Muhammediye’s completion, its verses on the mevlid were recited during the annual celebrations of this event, while sections on Hasan and Hüseyin were recited on the tenth of Muharrem. Beginning in the seventeenth century CE, the work was also recited by specially appointed Muhammediyehan. There are many commentaries of the work, but the most famous is probably İsmail Hakki Bursevi’s (died 1137 AH/1725 CE) Ferahu’r-ruh.
Copyist Mahmud el-Hacı Kurd.
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Kitāb-i Gulistān
The text is copied in nesih in black ink, with heavy usage of red for titles, headers, dividers, and special or highlighted sections. It begins without an unvan but with a besmele in gold. It is organized into a single column without textboxes, comprising 11 lines of Persian text with 11 corresponding lines of interlinear Ottoman Turkish translation. The manuscript is heavily waterstained and there are numerous repairs evident, largely in the form of paper addended to the original volume.
This volume consists of Sa‘di’s well-known didactic poem Gulistan in its original Persian, accompanied by an interlinear translation into Ottoman Turkish. It is accompanied by considerable amounts of paratextual material in Ottoman Turkish, Arabic and Persian, both in the margins of the text and on the leaves before and after it. Many of the marginal notes along the main text are explanatory in nature, with some of them enclosed in red circles, pointing to the nature of the text sections. A number of the circles are blank, implying that the annotation of the text is incomplete. Among other additions are various ownership seals and inscriptions dating from the 12th century Hijri (18th century CE) and later. Many of the seals are not legible, but at least one reads Quṭb al-Dīn ‘Umr al-Barurzi(?). Some of the ownership inscriptions have been effaced. Another owner listed at the start of the text is es-Seyyit Şeyh Abdurrahman Kalender İbn-i Süleyman el-Kadiri. A note on the life and works of Sa’di found at the start of the volume taken from the Şerh-i Suri. A date of composition of the book is given as 1252 AH (1836-37 CE), but it is not clear if this is intended for the current volume. The end of the volume contains large numbers of couplets and small prose texts in Arabic and Persian about religious matters, copied in various hands. -
Kitab Lugat-ı Nimetullah
The text is copied in largely unvocalized nesih, with considerable marginalia and paratextual content in nasta’liq. The criticial components of the text are in black ink, while the dictionary itself features Persian words in black ink, and Ottoman Turkish translations, overlines, and explanations in red ink. There appears to have been an attempt to create text boxes at the start of the work in red ink, but these were not applied through the rest of the text. In the main body of the work there are nine lines of Persian with nine corresponding lines of Ottoman. In the final quarter of the volume, the hand of the copyist, as well as the organization of the text, changes, having most text in black. It changes again after several folios, this time to be in prose with header terms in red ink and explanations in black ink, with red overlines. It includes 27 lines per page organized into a single column. None of the text contains a proper colophon, and it is therefore difficult to determine the exact texts included or when they were copied. At the end of the text is a partially-faded ownership seal for Hasan Fehmi (?), found on a page that appears to have been pasted over a page of this dictionary or a different text.
The start of this volume contains a Persian-Ottoman Turkish dictionary by Ni‘metullah ibn-i Ahmed ibn-i Kadi Mübarek er-Rumi (died 969 AH/1561-2 CE), known as Sofyalı Ni‘metullah Efendi. Ni‘metullah was born in Sofia and gained some repute as an enameller. He became acquainted with Persian poetry and literature after moving to Istanbul and joining the Nakşibendi tarikat. He then decided to share this knowledge through his Persian-Ottoman dictionary, which he completed in 947 AH (1541 CE). He probably did so ‘at the instigation and with the assistance’ of the famous Şeyhülislâm Kemalpaşazade (died 940 AH/1533 CE). The final quarter of the volume appears to be a grammar of Persian rather than a comprehensive dictionary, with long-form explanations provided in Arabic rather than Ottoman Turkish, and translations of Persian words into Ottoman Turkish. It changes a further time back into a dictionary, with slightly different hand, in the final pages of the work. Here, Kurdish or Gorani expressions in red are explained in Ottoman Turkish in black. The text lacks a proper colophon, and it is therefore difficult to determine the exact texts included or when they were copied. At the end of the text there are a number of short poems, including one about chess. -
Kitab Hamse bi-teallüf Yahya
Copied in nesih script in black ink with titles and double-outlined textboxes in red ink. 17 lines per page arranged into two columns. Marginalia at the start of the manuscript and on some sheets includes sums, but some of these appear to be pasted on as repairs or cut off, as if they were written partially on an overlaid sheet of paper.
This volume contains the collected Ottoman Turkish poetry of Yahya. This collection is not the Hamse of the 16th century Ottoman poet of Albanian origin Dukagjini Yahya, also known as Taşlıcalı Yahya, as the contents do not match the five poems usually found in his Hamse, nor does the Hatime match. It is divided into an opening, followed by Vasf-ı sani, Vasf-ı salis, Tevhid-i evvel, Tevhid-i sani, Tevhid-i salis, two Hikaye, Mürtebe-yi hamse, Nev’-i salis, a series of other short poems and stories, and finally a Hatime. -
Hilye-i saadet
Nestalik, main text in black ink with red titles and gold text boxes. The text is arranged in two columns of 17 lines each. Occasional marginalia in Persian occurs throughout the text. The text contains a hatime but does not have a dated colophon.
An Ottoman Turkish poem describing the physical appearance of the Prophet Muhammad. -
Hayriyye and Hayr-I Abad by Yusuf Nabi
The text is copied in clear nesih through, in black ink for the main text, with red used for titles. The text is divided into two columns, except for titles and final beyitler, comprising 17 lines per page, without textboxes. There are occasional indications of water damage throughout.
A collection of poetry by the Ottoman Turkish poet Yusuf Nabi (died 1712 CE), including his Hayriyye (called Hayriname here) and Hayr-i Abad, followed by Mi’raciye-yi Sabit rahmet Allah aleyhi, the mi’raciye of Sabit Bosnevi. At the start of the manuscript are two different ownership seals, one belonging to Şâkir and dated 1009 AH (1600-01 CE), and the other attesting to this being the property of on Mehmet Sabit. The seal is repeated throughout the text. Graffiti can be found at the start and end of the text, and the work has a considerable number of marginal notes in prose and poetry throughout in a hand different from the copyist.
Copyist es-Seyyit Mehmet Sabit İbn-i Haci Hasan
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Divan-i Nesimi
Copied in black ink with the text arranged in two columns of a maximum of 17 lines each. Space has been left between the poems, possibly with the intention of adding in titles at a later date. Lightly marbled fly-leaves. Illegible ownership seals found on pp. 1 and 95. A short note in a different hand is written in the margin of p. 158.
The Ottoman Turkish poetry of Nesimi.
Copyist: Ibrahim Gurban-i Sani.
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Divan-i Baki Efendi
The main text is copied in inconsistent nestalik, with various nesih elements. There is parallel text in the margins consisting of poems written in something approaching siyakat that, later on, has elements of rık’a as well, and considerable marginalia and paratextual elements in other styles. The main text is copied in black ink with red used sparingly for the titles of sections and, towards the end, dividers. The red titles ceased to be added in red after the kafye of raa’ and were added in a later hand in black ink. Textboxes in thick gold borders exist on the first two pages of the main text only; all other pages do not have text boxes, although these have been drawn in freehand on some pages, likely at a later date. The text is arranged into two columns, coming together for titles and the final beyitler of poems; 15 lines per page. Catchwords are not always present. On the first page of the text is a simple unvan consisting of an outline of a dome above the box containing the title.
This volume contains the Divan of Baki, the greatest lyric poet of the Ottoman Empire, originally written during his lifetime. It begins with the Kaside-yi Baki Efendi berayi Cülus-i Sultan Selim Han. It proceeds with various section for terci’bentler, tahminat-i gazel for various Sultans and notable figures, and then gazeller organized by the letter of the kafye. It appears that some of the kafyeler are incomplete or missing, or might me arranged in the incorrect order. The marginalia consist of dubeyitler arranged in kafyeler beginning with raa’, but it is not clear if these are also gazeller by Baki or by another poet. On occasion, they are interrupted by prose notes in rık’a about the poetry and including quotations from the Qur’an in Arabic. At the end of the work are a number of handwritten notes in Latin script outlining the structure of the work. The date 960 AH (1552-53 CE) appears against one of the marginal beyit towards the end of the work, which likely indicates the date at which the original poem was completed. A poem in rık’a nearing the end of the text dated as ‘on the night of the birth of Sultan Mehmet 8 o’clock 7 R(ecep) (?) 1190 AH (21 August 1776 CE). -
Divan-i Baki
Main text in nestalik, with considerable marginalia and paratexts before and after the main text in nesih and divani as well. Main text copied in black ink with text boxes in red ink. Text arranged in two columns, occasionally merging into one, of 17 lines.
The collected poetry of the famed 16th century Ottoman Turkish poet Baki, beginning with Mersiye-yi Baki. -
Arabic-Ottoman Turkish dictionary
The text is copied in nesih for the Arabic lines and a rık’a/divani mix for the interlinear Ottoman Turkish translations, black ink throughout with red used for titles. These are not consistent and occasionally appear in black, possibly replacing either missing or faded titles, in a different hand. There are no textboxes, but catchword appear throughout, with 7 Arabic lines and 7 interlinear translation lines per page. The translations are often, but not exclusively, written at an angle. Arabic words are sometimes separated by large black dots. Despite a sudden gap after Babu’l-kaf faslu’l-ya, it does seem that the original text is resumed as intended. Obscured or faded ownership seals appear towards the start of the text. There is considerable evidence of water damage.
This volume contains an Arabic-Ottoman Turkish dictionary divided into 28 ebvap based on the final radical of each word, with each bab subdivided into 28 fusul based on the first letter of the word. The volume contains neither a mukaddime or hatime, and there is no colophon. The text has not been matched to any extant copies found in the British Library’s collections.