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A 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).
In our translation we have carefully distinguished the parts of the three authors. Based on Kātib Çelebi’s original manuscript we have made hundreds of corrections to Müteferriḳa’s text. To a limited extent we have also taken into account Kātib Çelebi’s Arabic, Persian, Turkish, Latin and Italian sources.
In our translation we have carefully distinguished the parts of the three authors. Based on Kātib Çelebi’s original manuscript we have made hundreds of corrections to Müteferriḳa’s text. To a limited extent we have also taken into account Kātib Çelebi’s Arabic, Persian, Turkish, Latin and Italian sources.
A 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).
In our translation we have carefully distinguished the parts of the three authors. Based on Kātib Çelebi’s original manuscript we have made hundreds of corrections to Müteferriḳa’s text. To a limited extent we have also taken into account Kātib Çelebi’s Arabic, Persian, Turkish, Latin and Italian sources.
In our translation we have carefully distinguished the parts of the three authors. Based on Kātib Çelebi’s original manuscript we have made hundreds of corrections to Müteferriḳa’s text. To a limited extent we have also taken into account Kātib Çelebi’s Arabic, Persian, Turkish, Latin and Italian sources.
Examining Fortune in Early Modern Italy
In this book, Valérie Cordonier and Tommaso De Robertis provide the first study, along with edition and translation, of Chrysostomus Javelli’s epitome of the
Liber de bona fortuna (1531), the famous thirteenth-century Latin compilation of the chapters on fortune taken from Aristotle’s
Magna Moralia and
Eudemian Ethics. An Italian university professor and a prominent figure in the intellectual landscape of sixteenth-century Europe, Javelli (ca. 1470-ca. 1542) commented on nearly the entirety of Aristotle’s corpus. His epitome of the
Liber de bona fortuna, the only known Renaissance reading produced on this work, offers an unparalleled insight into the early modern understanding of fortune, standing out as one of the most comprehensive witnesses to discussions on fate, fortune, and free will in the Western world.
Examining Fortune in Early Modern Italy
In this book, Valérie Cordonier and Tommaso De Robertis provide the first study, along with edition and translation, of Chrysostomus Javelli’s epitome of the
Liber de bona fortuna (1531), the famous thirteenth-century Latin compilation of the chapters on fortune taken from Aristotle’s
Magna Moralia and
Eudemian Ethics. An Italian university professor and a prominent figure in the intellectual landscape of sixteenth-century Europe, Javelli (ca. 1470-ca. 1542) commented on nearly the entirety of Aristotle’s corpus. His epitome of the
Liber de bona fortuna, the only known Renaissance reading produced on this work, offers an unparalleled insight into the early modern understanding of fortune, standing out as one of the most comprehensive witnesses to discussions on fate, fortune, and free will in the Western world.
Religious Orders and Their Schools in Early Modern Italy (1500-1800)
In
Educating the Catholic People, David Salomoni reconstructs the complex Italian educational system that arose during the sixteenth century and lasted until the advent of the French Revolution. Over these three centuries, various religious orders, both male and female, took on the educational needs of cities and states of the Italian peninsula, renewing the previous humanist pedagogical tradition. Historians, however, have not so far attempted to produce a synthesis on this topic, focusing mainly on the pedagogical activity of the Jesuits. This book, without forgetting the Society of Jesus, but using it as a criterion for evaluating the work of other teaching congregations, aims at filling this gap providing a new chapter in the history of pre-modern educational institutions.
Religious Orders and Their Schools in Early Modern Italy (1500-1800)
In
Educating the Catholic People, David Salomoni reconstructs the complex Italian educational system that arose during the sixteenth century and lasted until the advent of the French Revolution. Over these three centuries, various religious orders, both male and female, took on the educational needs of cities and states of the Italian peninsula, renewing the previous humanist pedagogical tradition. Historians, however, have not so far attempted to produce a synthesis on this topic, focusing mainly on the pedagogical activity of the Jesuits. This book, without forgetting the Society of Jesus, but using it as a criterion for evaluating the work of other teaching congregations, aims at filling this gap providing a new chapter in the history of pre-modern educational institutions.