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Translation of Cihānnümā
Cihānnümā is the summa of Ottoman geography and one of the axial texts of Islamic intellectual history. Kātib Çelebi (d. 1657) sought to combine the Islamic geographical tradition with the new European discoveries, atlases and surveys. His cosmography included a comprehensive description of the regions of the world, extending westward from Japan and as far as the eastern Ottoman provinces. Ebū Bekr b. Behrām ed-Dimaşḳī (d. 1691) continued with a survey of the Arab countries and the remaining Ottoman provinces of Anatolia. İbrāhīm Müteferriḳa combined the two, with additional notes and maps of his own, in one of the earliest Ottoman printed books, Kitāb-ı Cihānnümā (1732).
Our translation includes the entire text of Müteferriḳa’s edition, distinguishing clearly between the contributions of the three authors. Based on Kātib Çelebi’s original manuscript we have made hundreds of corrections to Müteferriḳa’s text. Additional corrections are based on comparison with Kātib Çelebi’s Arabic, Persian, Turkish, Latin and Italian sources.
Our translation includes the entire text of Müteferriḳa’s edition, distinguishing clearly between the contributions of the three authors. Based on Kātib Çelebi’s original manuscript we have made hundreds of corrections to Müteferriḳa’s text. Additional corrections are based on comparison with Kātib Çelebi’s Arabic, Persian, Turkish, Latin and Italian sources.
Translation of Cihānnümā
Cihānnümā is the summa of Ottoman geography and one of the axial texts of Islamic intellectual history. Kātib Çelebi (d. 1657) sought to combine the Islamic geographical tradition with the new European discoveries, atlases and surveys. His cosmography included a comprehensive description of the regions of the world, extending westward from Japan and as far as the eastern Ottoman provinces. Ebū Bekr b. Behrām ed-Dimaşḳī (d. 1691) continued with a survey of the Arab countries and the remaining Ottoman provinces of Anatolia. İbrāhīm Müteferriḳa combined the two, with additional notes and maps of his own, in one of the earliest Ottoman printed books, Kitāb-ı Cihānnümā (1732).
Our translation includes the entire text of Müteferriḳa’s edition, distinguishing clearly between the contributions of the three authors. Based on Kātib Çelebi’s original manuscript we have made hundreds of corrections to Müteferriḳa’s text. Additional corrections are based on comparison with Kātib Çelebi’s Arabic, Persian, Turkish, Latin and Italian sources.
Our translation includes the entire text of Müteferriḳa’s edition, distinguishing clearly between the contributions of the three authors. Based on Kātib Çelebi’s original manuscript we have made hundreds of corrections to Müteferriḳa’s text. Additional corrections are based on comparison with Kātib Çelebi’s Arabic, Persian, Turkish, Latin and Italian sources.
Abstract
The introduction to this volume situates the question of the transmission of geographical material within the broader question of the transmission and exchange of knowledge between the Arabic-Islamic world and Christian Europe from the twelfth to the fifteenth centuries. It provides an orientation on the subject of medieval Christian European and Arabic-Islamic maps, reviews the evidence presented to date for interaction between the two traditions, and outlines the nature of the contributions to follow.
The conclusion to this volume reviews the arguments and materials presented in the preceding chapters to assess the picture provided of contacts, transmission, influence and difference between Arabic-Islamic and Christian European traditions. It identifies the areas in which contacts and transmission clearly occurred, those where they clearly did not, and others where questions remain open. It also considers models that draw attention to shared knowledge and interests, rather than specific moments of transfer. The authors propose four major barriers that impeded transmission, and four areas which offer possibilities for further comparative research on medieval Christian European and Arabic-Islamic mapmaking and geographical culture.
Abstract
The figure of al-Idrīsī has became almost synonymous with the intersection of European and Islamic mapmaking. This contribution presents an up-to-date summary of what we know of al-Idrīsī and his magnum opus, and reconsiders his status as someone who combined Latin and Islamic traditions. Paying particular attention to his representation of al-Andalus, the north African coast, and the eastern Mediterranean, this chapter argues, firstly, that al-Idrīsī produced a geography overwhelmingly based in the Arabic-Islamic tradition, with minimal input from written Latin sources and, secondly, that a particular intention of the work was the promotion of the interests and image of Roger II, King of Sicily.