Forty Viziers: Ḥikāyet-i Ḳırḳ Vezīr - Revision history

Noeth at 11:26, 23 February 2026

2026-02-23T11:26:50Z

← Older revision		Revision as of 11:26, 23 February 2026
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	The period of the ''Viziers''’s composition – the 1440s – was full of political tumult in the Ottoman empire. Gara points to several key events that seem to parallel the primary concerns of the ''Viziers'': the mysterious murder of Murad II’s beloved elder son, Alaeddin Ali Çelebi, along with his children, in 1443, which may have been on the orders of Murad himself; the possible involvement of Murad’s Christian wife, Mara Branković, in this plot; the sultan stepping away from governance to live a life of piety, possibly out of a desire to do penance, in 1444, only later to return; and the ascension of Mehmed Çelebi in the interim, a young, ‘impetuous, headstrong’ prince who was difficult to educate and unprepared for the throne (pp. 81-84). Gara argues that this may suggest that the authorial pseudonyms and ‘translated’ nature of the text were, therefore, a polite fiction to deflect any repercussions for the pointed political criticism raised by the text, or to conceal the identity of the author. Instead of a translation, Gara therefore suggests, the text may be read as an original creation of an educated member of the Turkish literati, familiar with the Arabic ''Seven Viziers'' or Persian ''Sinbād-nāma'' traditions, intent on reframing it for the Ottoman court.		The period of the ''Viziers''’s composition – the 1440s – was full of political tumult in the Ottoman empire. Gara points to several key events that seem to parallel the primary concerns of the ''Viziers'': the mysterious murder of Murad II’s beloved elder son, Alaeddin Ali Çelebi, along with his children, in 1443, which may have been on the orders of Murad himself; the possible involvement of Murad’s Christian wife, Mara Branković, in this plot; the sultan stepping away from governance to live a life of piety, possibly out of a desire to do penance, in 1444, only later to return; and the ascension of Mehmed Çelebi in the interim, a young, ‘impetuous, headstrong’ prince who was difficult to educate and unprepared for the throne (pp. 81-84). Gara argues that this may suggest that the authorial pseudonyms and ‘translated’ nature of the text were, therefore, a polite fiction to deflect any repercussions for the pointed political criticism raised by the text, or to conceal the identity of the author. Instead of a translation, Gara therefore suggests, the text may be read as an original creation of an educated member of the Turkish literati, familiar with the Arabic ''Seven Viziers'' or Persian ''Sinbād-nāma'' traditions, intent on reframing it for the Ottoman court.
	\|Has Title=Ḥikāyet-i Ḳırḳ Vezīr		\|Has Title=Ḥikāyet-i Ḳırḳ Vezīr
	~~\|Has Siglum=Forty Viziers: Ḥikāyet-i Ḳırḳ Vezīr~~
	\|Has Branch Of Tradition=Book of Sindbad		\|Has Branch Of Tradition=Book of Sindbad
	\|Is Adapted Into=Ahmed-i Mısrî: Forty Viziers; Şeyḫ-zāde: Forty Viziers		\|Is Adapted Into=Ahmed-i Mısrî: Forty Viziers; Şeyḫ-zāde: Forty Viziers

Noeth at 13:24, 18 February 2026

2026-02-18T13:24:16Z

← Older revision		Revision as of 13:24, 18 February 2026
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	\|Has Date Of Text Composition=1446		\|Has Date Of Text Composition=1446
	\|Has Islamic Date Of Text Composition=850		\|Has Islamic Date Of Text Composition=850
	~~\|Has Text Language=Turkish~~
	\|Has Modern Research Literature=Belletête (1812); Gibb (1886); Kızıltan (1991); Gara (2024); Rieu (1888); Birinci (2014); Duda (1930); Gülsevin (1985); Kavruk (1998); Kavruk (2003); Kızıltan (2002); Clouston (1884); Chauvin (1892-1922); Hüner (2023); Marzolph (2017); Marzolph (2020); Zal (2015); Haral (2020); Tezcan (2014)		\|Has Modern Research Literature=Belletête (1812); Gibb (1886); Kızıltan (1991); Gara (2024); Rieu (1888); Birinci (2014); Duda (1930); Gülsevin (1985); Kavruk (1998); Kavruk (2003); Kızıltan (2002); Clouston (1884); Chauvin (1892-1922); Hüner (2023); Marzolph (2017); Marzolph (2020); Zal (2015); Haral (2020); Tezcan (2014)
	\|Has Modern Edition=Kızıltan, Kırk Vezir Hikâyeleri (1991); Behrnauer, Die Vierzig Oder Weisen Meister, Ein Altmorgenländischer Sittenroman Aus Dem Türkischen (1851); Birinci, Kırk Vezir Hikâyeleri (2012); Belletête, Contes Turcs En Langue Turque (1812); Gibb, The History of the Forty Vezirs (1886)		\|Has Modern Edition=Kızıltan, Kırk Vezir Hikâyeleri (1991); Behrnauer, Die Vierzig Oder Weisen Meister, Ein Altmorgenländischer Sittenroman Aus Dem Türkischen (1851); Birinci, Kırk Vezir Hikâyeleri (2012); Belletête, Contes Turcs En Langue Turque (1812); Gibb, The History of the Forty Vezirs (1886)
	}}		}}
	{{EmbeddedStory}}		{{EmbeddedStory}}

Noeth: Text replacement - "Has Original Language Of Version" to "Has Language Of Version"

2026-01-27T11:22:02Z

Text replacement - "Has Original Language Of Version" to "Has Language Of Version"

← Older revision		Revision as of 11:22, 27 January 2026
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	\|Has Branch Of Tradition=Book of Sindbad		\|Has Branch Of Tradition=Book of Sindbad
	\|Is Adapted Into=Ahmed-i Mısrî: Forty Viziers; Şeyḫ-zāde: Forty Viziers		\|Is Adapted Into=Ahmed-i Mısrî: Forty Viziers; Şeyḫ-zāde: Forty Viziers
	\|Has ~~Original~~ Language Of Version=Ottoman Turkish		\|Has Language Of Version=Ottoman Turkish
	\|Has Place Of Text Composition=Turkey		\|Has Place Of Text Composition=Turkey
	\|Has Date Of Text Composition=1446		\|Has Date Of Text Composition=1446

Noeth: Text replacement - "Book of Sindibad" to "Book of Sindbad"

2025-12-03T14:54:08Z

Text replacement - "Book of Sindibad" to "Book of Sindbad"

← Older revision		Revision as of 14:54, 3 December 2025
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	\|Has Title=Ḥikāyet-i Ḳırḳ Vezīr		\|Has Title=Ḥikāyet-i Ḳırḳ Vezīr
	\|Has Siglum=Forty Viziers: Ḥikāyet-i Ḳırḳ Vezīr		\|Has Siglum=Forty Viziers: Ḥikāyet-i Ḳırḳ Vezīr
	\|Has Branch Of Tradition=Book of ~~Sindibad~~		\|Has Branch Of Tradition=Book of Sindbad
	\|Is Adapted Into=Ahmed-i Mısrî: Forty Viziers; Şeyḫ-zāde: Forty Viziers		\|Is Adapted Into=Ahmed-i Mısrî: Forty Viziers; Şeyḫ-zāde: Forty Viziers
	\|Has Original Language Of Version=Ottoman Turkish		\|Has Original Language Of Version=Ottoman Turkish

Noeth: Text replacement - "Has Branch Of Tradition=East" to "Has Branch Of Tradition=Book of Sindibad"

2025-12-03T12:42:10Z

Text replacement - "Has Branch Of Tradition=East" to "Has Branch Of Tradition=Book of Sindibad"

← Older revision		Revision as of 12:42, 3 December 2025
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	\|Has Title=Ḥikāyet-i Ḳırḳ Vezīr		\|Has Title=Ḥikāyet-i Ḳırḳ Vezīr
	\|Has Siglum=Forty Viziers: Ḥikāyet-i Ḳırḳ Vezīr		\|Has Siglum=Forty Viziers: Ḥikāyet-i Ḳırḳ Vezīr
	\|Has Branch Of Tradition=~~East~~		\|Has Branch Of Tradition=Book of Sindibad
	\|Is Adapted Into=Ahmed-i Mısrî: Forty Viziers; Şeyḫ-zāde: Forty Viziers		\|Is Adapted Into=Ahmed-i Mısrî: Forty Viziers; Şeyḫ-zāde: Forty Viziers
	\|Has Original Language Of Version=Ottoman Turkish		\|Has Original Language Of Version=Ottoman Turkish

Bonsall at 14:31, 5 November 2025

2025-11-05T14:31:26Z

← Older revision		Revision as of 14:31, 5 November 2025
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	\|Has Description=The Ottoman-Turkish ''Ḥikāyet-i Ḳırḳ Vezīr,'' or the ''History of the Forty Viziers,'' was reportedly composed in 850 AH/1446 CE, by an author identified as Ahmed-i Misrî (ﺍﺣﻤﺪِ ﻣﺼﺮﻲ) (or, Ahmed the Egyptian), and was dedicated to the Ottoman sultan Murad II (CE 1404-1451; AH 824-855). In the opening of the text, the author claims it is a translation from an Arabic text called ''Hikāyetu-Erba ‘īna-Sabāhin we Mesā'' (''The Story of the Forty Mornings and Evenings)'', which is no longer extant, if it ever existed (see below). The text is explictly framed in some manuscripts (such as [[London British Library Add. MS. 7882\|British Library Add. 7882]] and [[Istanbul Topkapı Sarayı Müzesi Kütüphanesi, Revan Köşk 1081]]) as a fitting, courtly gift for a ruler who appreciates books of wisdom; the author explains it was translated out of Arabic ‘so that the Padishah of the world might read with ease the graceful thoughts and phrases, the rhymes and assonances, the pertinent tales and apt quotations, etc., of my book’ (trans. Rieu, p. 216).		\|Has Description=The Ottoman-Turkish ''Ḥikāyet-i Ḳırḳ Vezīr,'' or the ''History of the Forty Viziers,'' was reportedly composed in 850 AH/1446 CE, by an author identified as Ahmed-i Misrî (ﺍﺣﻤﺪِ ﻣﺼﺮﻲ) (or, Ahmed the Egyptian), and was dedicated to the Ottoman sultan Murad II (CE 1404-1451; AH 824-855). In the opening of the text, the author claims it is a translation from an Arabic text called ''Hikāyetu-Erba ‘īna-Sabāhin we Mesā'' (''The Story of the Forty Mornings and Evenings)'', which is no longer extant, if it ever existed (see below). The text is explictly framed in some manuscripts (such as [[London British Library Add. MS. 7882\|British Library Add. 7882]] and [[Istanbul Topkapı Sarayı Müzesi Kütüphanesi, Revan Köşk 1081]]) as a fitting, courtly gift for a ruler who appreciates books of wisdom; the author explains it was translated out of Arabic ‘so that the Padishah of the world might read with ease the graceful thoughts and phrases, the rhymes and assonances, the pertinent tales and apt quotations, etc., of my book’ (trans. Rieu, p. 216).

	Scholars identify two main redactions, Ahmed-i Misrî’s original, and another, slightly later revision by a writer usually referred to as Şeyh-zâde (ﺷﻴﺦ ﺯﺍﺩﻩ, or Şeyḫ-zāde Meḥmed b. ‘Abdu’r-raḥmān es-Sirvezī, as it appears in catalogues in Egypt). [[Tezcan (2014)]] suggests that Şeyh-zāde may be identified with ''Şeyhoğlu Ṣadr ud-Dīn Muṣṭafā'' (born ca. 1340), who translated several well-known Persian works into Turkish ~~— among them~~ the ''Marzban-nāme'' (“Book of Marzban”) by Saʿd-i Varavīnī and the ''Qābūs-nāme'' (“Book of Qābūs”) by ʿUnṣur al-Maʿālī Kaykāʾūs (p. 196); this would place the composition of the text earlier than the stated 1446 date, of course. The Şeyh-zâde text was reportedly presented to both Murad II and his successor Mehmed II (CE 1432-1481). Ahmed-i Misrî and Şeyh-zâde (or ‘Sheik Zadeh’, as Rieu represents it) were likely pseudonyms, according to [[Gara (2024)\|Gara (2024,]] p. 67), and early scholarship assumed they were the same person (see e.g. Gibb); more recent scholarship tends to represent them as two distinct writers (e.g. [[Kızıltan (1991)\|Kızıltan]]), though this presents its own complications and may not be positively confirmed, as Gara explains (p. 79).		Scholars identify two main redactions, Ahmed-i Misrî’s original, and another, slightly later revision by a writer usually referred to as Şeyh-zâde (ﺷﻴﺦ ﺯﺍﺩﻩ, or Şeyḫ-zāde Meḥmed b. ‘Abdu’r-raḥmān es-Sirvezī, as it appears in catalogues in Egypt). [[Tezcan (2014)]] suggests that Şeyh-zāde may be identified with Şeyhoğlu Ṣadr ud-Dīn Muṣṭafā (born ca. 1340), who translated several well-known Persian works into Turkish, including the ''Marzban-nāme'' (“Book of Marzban”) by Saʿd-i Varavīnī and the ''Qābūs-nāme'' (“Book of Qābūs”) by ʿUnṣur al-Maʿālī Kaykāʾūs (p. 196); this would presumably place the composition of the text earlier than the stated 1446 date, of course. The Şeyh-zâde text was reportedly presented to both Murad II and his successor Mehmed II (CE 1432-1481). Ahmed-i Misrî and Şeyh-zâde (or ‘Sheik Zadeh’, as Rieu represents it) were likely pseudonyms, according to [[Gara (2024)\|Gara (2024,]] p. 67), and early scholarship assumed they were the same person (see e.g. Gibb); more recent scholarship tends to represent them as two distinct writers (e.g. [[Kızıltan (1991)\|Kızıltan]]), though this presents its own complications and may not be positively confirmed, as Gara explains (p. 79).

	The period of the ''Viziers''’s composition – the 1440s – was full of political tumult in the Ottoman empire. Gara points to several key events that seem to parallel the primary concerns of the ''Viziers'': the mysterious murder of Murad II’s beloved elder son, Alaeddin Ali Çelebi, along with his children, in 1443, which may have been on the orders of Murad himself; the possible involvement of Murad’s Christian wife, Mara Branković, in this plot; the sultan stepping away from governance to live a life of piety, possibly out of a desire to do penance, in 1444, only later to return; and the ascension of Mehmed Çelebi in the interim, a young, ‘impetuous, headstrong’ prince who was difficult to educate and unprepared for the throne (pp. 81-84). Gara argues that this may suggest that the authorial pseudonyms and ‘translated’ nature of the text were, therefore, a polite fiction to deflect any repercussions for the pointed political criticism raised by the text, or to conceal the identity of the author. Instead of a translation, Gara therefore suggests, the text may be read as an original creation of an educated member of the Turkish literati, familiar with the Arabic ''Seven Viziers'' or Persian ''Sinbād-nāma'' traditions, intent on reframing it for the Ottoman court.		The period of the ''Viziers''’s composition – the 1440s – was full of political tumult in the Ottoman empire. Gara points to several key events that seem to parallel the primary concerns of the ''Viziers'': the mysterious murder of Murad II’s beloved elder son, Alaeddin Ali Çelebi, along with his children, in 1443, which may have been on the orders of Murad himself; the possible involvement of Murad’s Christian wife, Mara Branković, in this plot; the sultan stepping away from governance to live a life of piety, possibly out of a desire to do penance, in 1444, only later to return; and the ascension of Mehmed Çelebi in the interim, a young, ‘impetuous, headstrong’ prince who was difficult to educate and unprepared for the throne (pp. 81-84). Gara argues that this may suggest that the authorial pseudonyms and ‘translated’ nature of the text were, therefore, a polite fiction to deflect any repercussions for the pointed political criticism raised by the text, or to conceal the identity of the author. Instead of a translation, Gara therefore suggests, the text may be read as an original creation of an educated member of the Turkish literati, familiar with the Arabic ''Seven Viziers'' or Persian ''Sinbād-nāma'' traditions, intent on reframing it for the Ottoman court.

Bonsall at 14:25, 5 November 2025

2025-11-05T14:25:45Z

← Older revision		Revision as of 14:25, 5 November 2025
Line 1:		Line 1:
	{{Version		{{Version
	\|Has Description=The Ottoman-Turkish ''Ḥikāyet-i Ḳırḳ Vezīr,'' or the ''History of the Forty Viziers,'' was reportedly composed in 850 AH/1446 CE, by an author identified as Ahmed-i Misrî (ﺍﺣﻤﺪِ ﻣﺼﺮﻲ), and was dedicated to the Ottoman sultan Murad II (CE 1404-1451; AH 824-855). In the opening of the text, the author claims it is a translation from an Arabic text called ''Hikāyetu-Erba ‘īna-Sabāhin we Mesā'' (''The Story of the Forty Mornings and Evenings)'', which is no longer extant, if it ever existed (see below). The text is explictly framed in some manuscripts (such as [[London British Library Add. MS. 7882\|British Library Add. 7882]] and [[Istanbul Topkapı Sarayı Müzesi Kütüphanesi, Revan Köşk 1081]]) as a fitting, courtly gift for a ruler who appreciates books of wisdom; the author explains it was translated out of Arabic ‘so that the Padishah of the world might read with ease the graceful thoughts and phrases, the rhymes and assonances, the pertinent tales and apt quotations, etc., of my book’ (trans. Rieu, p. 216).		\|Has Description=The Ottoman-Turkish ''Ḥikāyet-i Ḳırḳ Vezīr,'' or the ''History of the Forty Viziers,'' was reportedly composed in 850 AH/1446 CE, by an author identified as Ahmed-i Misrî (ﺍﺣﻤﺪِ ﻣﺼﺮﻲ) (or, Ahmed the Egyptian), and was dedicated to the Ottoman sultan Murad II (CE 1404-1451; AH 824-855). In the opening of the text, the author claims it is a translation from an Arabic text called ''Hikāyetu-Erba ‘īna-Sabāhin we Mesā'' (''The Story of the Forty Mornings and Evenings)'', which is no longer extant, if it ever existed (see below). The text is explictly framed in some manuscripts (such as [[London British Library Add. MS. 7882\|British Library Add. 7882]] and [[Istanbul Topkapı Sarayı Müzesi Kütüphanesi, Revan Köşk 1081]]) as a fitting, courtly gift for a ruler who appreciates books of wisdom; the author explains it was translated out of Arabic ‘so that the Padishah of the world might read with ease the graceful thoughts and phrases, the rhymes and assonances, the pertinent tales and apt quotations, etc., of my book’ (trans. Rieu, p. 216).

	Scholars identify two main redactions, Ahmed-i Misrî’s original, and another, slightly later revision by a writer usually referred to as Şeyh-zâde (ﺷﻴﺦ ﺯﺍﺩﻩ, or Şeyḫ-zāde Meḥmed b. ‘Abdu’r-raḥmān es-Sirvezī, as it appears in catalogues in Egypt), who presented ~~his text~~ to both Murad II and his successor Mehmed II (CE 1432-1481). Ahmed-i Misrî and Şeyh-zâde (or ‘Sheik Zadeh’, as Rieu represents it) were likely pseudonyms (Gara, p. 67), and early scholarship assumed they were the same person (see e.g. Gibb); more recent scholarship tends to represent them as two distinct writers (e.g. ~~Kiziltan~~), though this presents its own complications and may not be positively confirmed, as Gara explains (p. 79).		Scholars identify two main redactions, Ahmed-i Misrî’s original, and another, slightly later revision by a writer usually referred to as Şeyh-zâde (ﺷﻴﺦ ﺯﺍﺩﻩ, or Şeyḫ-zāde Meḥmed b. ‘Abdu’r-raḥmān es-Sirvezī, as it appears in catalogues in Egypt). [[Tezcan (2014)]] suggests that Şeyh-zāde may be identified with ''Şeyhoğlu Ṣadr ud-Dīn Muṣṭafā'' (born ca. 1340), who translated several well-known Persian works into Turkish — among them the ''Marzban-nāme'' (“Book of Marzban”) by Saʿd-i Varavīnī and the ''Qābūs-nāme'' (“Book of Qābūs”) by ʿUnṣur al-Maʿālī Kaykāʾūs (p. 196); this would place the composition of the text earlier than the stated 1446 date, of course. The Şeyh-zâde text was reportedly presented to both Murad II and his successor Mehmed II (CE 1432-1481). Ahmed-i Misrî and Şeyh-zâde (or ‘Sheik Zadeh’, as Rieu represents it) were likely pseudonyms, according to [[Gara (2024)\|Gara (2024,]] p. 67), and early scholarship assumed they were the same person (see e.g. Gibb); more recent scholarship tends to represent them as two distinct writers (e.g. [[Kızıltan (1991)\|Kızıltan]]), though this presents its own complications and may not be positively confirmed, as Gara explains (p. 79).

	The period of the ''Viziers''’s composition – the 1440s – was full of political tumult in the Ottoman empire. Gara points to several key events that seem to parallel the primary concerns of the ''Viziers'': the mysterious murder of Murad II’s beloved elder son, ~~Alaeddin~~ Ali Çelebi, along with his children, in 1443, which may have been on the orders of Murad himself; the possible involvement of Murad’s Christian wife, Mara Branković, in this plot; the sultan stepping away from governance to live a life of piety, possibly out of a desire to do penance, in 1444, only later to return; and the ascension of Mehmed Çelebi in the interim, a young, ‘impetuous, headstrong’ prince who was difficult to educate and unprepared for the throne (pp. 81-84). Gara argues that this may suggest that the authorial pseudonyms and ‘translated’ nature of the text were, therefore, a polite fiction to deflect any repercussions for the pointed political criticism raised by the text, or to conceal the identity of the author. Instead of a translation, Gara therefore suggests, the text may be read as an original creation of an educated member of the Turkish literati, familiar with the Arabic ''Seven Viziers'' or Persian ''Sinbād-nāma'' traditions, intent on reframing it for the Ottoman court.		The period of the ''Viziers''’s composition – the 1440s – was full of political tumult in the Ottoman empire. Gara points to several key events that seem to parallel the primary concerns of the ''Viziers'': the mysterious murder of Murad II’s beloved elder son, Alaeddin Ali Çelebi, along with his children, in 1443, which may have been on the orders of Murad himself; the possible involvement of Murad’s Christian wife, Mara Branković, in this plot; the sultan stepping away from governance to live a life of piety, possibly out of a desire to do penance, in 1444, only later to return; and the ascension of Mehmed Çelebi in the interim, a young, ‘impetuous, headstrong’ prince who was difficult to educate and unprepared for the throne (pp. 81-84). Gara argues that this may suggest that the authorial pseudonyms and ‘translated’ nature of the text were, therefore, a polite fiction to deflect any repercussions for the pointed political criticism raised by the text, or to conceal the identity of the author. Instead of a translation, Gara therefore suggests, the text may be read as an original creation of an educated member of the Turkish literati, familiar with the Arabic ''Seven Viziers'' or Persian ''Sinbād-nāma'' traditions, intent on reframing it for the Ottoman court.
	\|Has Title=Ḥikāyet-i Ḳırḳ Vezīr		\|Has Title=Ḥikāyet-i Ḳırḳ Vezīr
	\|Has Siglum=Forty Viziers: Ḥikāyet-i Ḳırḳ Vezīr		\|Has Siglum=Forty Viziers: Ḥikāyet-i Ḳırḳ Vezīr
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	\|Has Islamic Date Of Text Composition=850		\|Has Islamic Date Of Text Composition=850
	\|Has Text Language=Turkish		\|Has Text Language=Turkish
	\|Has Modern Research Literature=Belletête (1812); Gibb (1886); Kızıltan (1991); Gara (2024); Rieu (1888); Birinci (2014); Duda (1930); Gülsevin (1985); Kavruk (1998); Kavruk (2003); Kızıltan (2002); Clouston (1884); Chauvin (1892-1922); Hüner (2023); Marzolph (2017); Marzolph (2020); Zal (2015); Haral (2020)		\|Has Modern Research Literature=Belletête (1812); Gibb (1886); Kızıltan (1991); Gara (2024); Rieu (1888); Birinci (2014); Duda (1930); Gülsevin (1985); Kavruk (1998); Kavruk (2003); Kızıltan (2002); Clouston (1884); Chauvin (1892-1922); Hüner (2023); Marzolph (2017); Marzolph (2020); Zal (2015); Haral (2020); Tezcan (2014)
	\|Has Modern Edition=Kızıltan, Kırk Vezir Hikâyeleri (1991); Behrnauer, Die Vierzig Oder Weisen Meister, Ein Altmorgenländischer Sittenroman Aus Dem Türkischen (1851); Birinci, Kırk Vezir Hikâyeleri (2012); Belletête, Contes Turcs En Langue Turque (1812); Gibb, The History of the Forty Vezirs (1886)		\|Has Modern Edition=Kızıltan, Kırk Vezir Hikâyeleri (1991); Behrnauer, Die Vierzig Oder Weisen Meister, Ein Altmorgenländischer Sittenroman Aus Dem Türkischen (1851); Birinci, Kırk Vezir Hikâyeleri (2012); Belletête, Contes Turcs En Langue Turque (1812); Gibb, The History of the Forty Vezirs (1886)
	}}		}}
	{{EmbeddedStory}}		{{EmbeddedStory}}

Bonsall at 17:45, 29 October 2025

2025-10-29T17:45:18Z

← Older revision		Revision as of 17:45, 29 October 2025
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	\|Has Islamic Date Of Text Composition=850		\|Has Islamic Date Of Text Composition=850
	\|Has Text Language=Turkish		\|Has Text Language=Turkish
	\|Has Modern Research Literature=Belletête (1812); Gibb (1886); Kızıltan (1991); Gara (2024); Rieu (1888); Birinci (2014); Duda (1930); Gülsevin (1985); Kavruk (1998); Kavruk (2003); Kızıltan (2002); Clouston (1884); Chauvin (1892-1922); Hüner (2023); Marzolph (2017); Marzolph (2020)		\|Has Modern Research Literature=Belletête (1812); Gibb (1886); Kızıltan (1991); Gara (2024); Rieu (1888); Birinci (2014); Duda (1930); Gülsevin (1985); Kavruk (1998); Kavruk (2003); Kızıltan (2002); Clouston (1884); Chauvin (1892-1922); Hüner (2023); Marzolph (2017); Marzolph (2020); Zal (2015); Haral (2020)
	\|Has Modern Edition=Kızıltan, Kırk Vezir Hikâyeleri (1991); Behrnauer, Die Vierzig Oder Weisen Meister, Ein Altmorgenländischer Sittenroman Aus Dem Türkischen (1851); Birinci, Kırk Vezir Hikâyeleri (2012); Belletête, Contes Turcs En Langue Turque (1812); Gibb, The History of the Forty Vezirs (1886)		\|Has Modern Edition=Kızıltan, Kırk Vezir Hikâyeleri (1991); Behrnauer, Die Vierzig Oder Weisen Meister, Ein Altmorgenländischer Sittenroman Aus Dem Türkischen (1851); Birinci, Kırk Vezir Hikâyeleri (2012); Belletête, Contes Turcs En Langue Turque (1812); Gibb, The History of the Forty Vezirs (1886)
	}}		}}
	{{EmbeddedStory}}		{{EmbeddedStory}}

Bonsall at 17:30, 29 October 2025

2025-10-29T17:30:22Z

← Older revision		Revision as of 17:30, 29 October 2025
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	\|Has Islamic Date Of Text Composition=850		\|Has Islamic Date Of Text Composition=850
	\|Has Text Language=Turkish		\|Has Text Language=Turkish
	\|Has Modern Research Literature=Belletête (1812); Gibb (1886); Kızıltan (1991); Gara (2024); Rieu (1888); Birinci (2014); Duda (1930); Gülsevin (1985); Kavruk (1998); Kavruk (2003); Kızıltan (2002)		\|Has Modern Research Literature=Belletête (1812); Gibb (1886); Kızıltan (1991); Gara (2024); Rieu (1888); Birinci (2014); Duda (1930); Gülsevin (1985); Kavruk (1998); Kavruk (2003); Kızıltan (2002); Clouston (1884); Chauvin (1892-1922); Hüner (2023); Marzolph (2017); Marzolph (2020)
	\|Has Modern Edition=Kızıltan, Kırk Vezir Hikâyeleri (1991); Behrnauer, Die Vierzig Oder Weisen Meister, Ein Altmorgenländischer Sittenroman Aus Dem Türkischen (1851); Birinci, Kırk Vezir Hikâyeleri (2012); Belletête, Contes Turcs En Langue Turque (1812); Gibb, The History of the Forty Vezirs (1886)		\|Has Modern Edition=Kızıltan, Kırk Vezir Hikâyeleri (1991); Behrnauer, Die Vierzig Oder Weisen Meister, Ein Altmorgenländischer Sittenroman Aus Dem Türkischen (1851); Birinci, Kırk Vezir Hikâyeleri (2012); Belletête, Contes Turcs En Langue Turque (1812); Gibb, The History of the Forty Vezirs (1886)
	}}		}}
	{{EmbeddedStory}}		{{EmbeddedStory}}

Bonsall at 17:22, 29 October 2025

2025-10-29T17:22:19Z

← Older revision		Revision as of 17:22, 29 October 2025
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	\|Has Description=The Ottoman-Turkish ''Ḥikāyet-i Ḳırḳ Vezīr,'' or the ''History of the Forty Viziers,'' was composed in 850 AH/1446 CE~~, according to one manuscript~~, by an author identified as Ahmed-i Misrî (ﺍﺣﻤﺪِ ﻣﺼﺮﻲ), and was dedicated to the Ottoman sultan Murad II (CE 1404-1451; AH 824-855). In the opening of the text, the author claims it is a translation from an Arabic text called ''Hikāyetu-Erba ‘īna-Sabāhin we Mesā'' (''The Story of the Forty Mornings and Evenings)'', which is no longer extant, if it ever existed (see below). The text is explictly framed in some manuscripts (such as [[London British Library Add. MS. 7882\|British Library Add. 7882]] and [[Istanbul Topkapı Sarayı Müzesi Kütüphanesi, Revan Köşk 1081]]) as a fitting, courtly gift for a ruler who appreciates books of wisdom; the author explains it was translated out of Arabic ‘so that the Padishah of the world might read with ease the graceful thoughts and phrases, the rhymes and assonances, the pertinent tales and apt quotations, etc., of my book’ (trans. Rieu, p. 216).		\|Has Description=The Ottoman-Turkish ''Ḥikāyet-i Ḳırḳ Vezīr,'' or the ''History of the Forty Viziers,'' was reportedly composed in 850 AH/1446 CE, by an author identified as Ahmed-i Misrî (ﺍﺣﻤﺪِ ﻣﺼﺮﻲ), and was dedicated to the Ottoman sultan Murad II (CE 1404-1451; AH 824-855). In the opening of the text, the author claims it is a translation from an Arabic text called ''Hikāyetu-Erba ‘īna-Sabāhin we Mesā'' (''The Story of the Forty Mornings and Evenings)'', which is no longer extant, if it ever existed (see below). The text is explictly framed in some manuscripts (such as [[London British Library Add. MS. 7882\|British Library Add. 7882]] and [[Istanbul Topkapı Sarayı Müzesi Kütüphanesi, Revan Köşk 1081]]) as a fitting, courtly gift for a ruler who appreciates books of wisdom; the author explains it was translated out of Arabic ‘so that the Padishah of the world might read with ease the graceful thoughts and phrases, the rhymes and assonances, the pertinent tales and apt quotations, etc., of my book’ (trans. Rieu, p. 216).

	Scholars identify two main redactions, Ahmed-i Misrî’s original, and another, slightly later revision by a writer usually referred to as Şeyh-zâde (ﺷﻴﺦ ﺯﺍﺩﻩ, or Şeyḫ-zāde Meḥmed b. ‘Abdu’r-raḥmān es-Sirvezī, as it appears in catalogues in Egypt), who presented his text to both Murad II and his successor Mehmed II (CE 1432-1481). Ahmed-i Misrî and Şeyh-zâde (or ‘Sheik Zadeh’, as Rieu represents it) were likely pseudonyms (Gara, p. 67), and early scholarship assumed they were the same person (see e.g. Gibb); more recent scholarship tends to represent them as two distinct writers (e.g. Kiziltan), though this presents its own complications and may not be positively confirmed, as Gara explains (p. 79).		Scholars identify two main redactions, Ahmed-i Misrî’s original, and another, slightly later revision by a writer usually referred to as Şeyh-zâde (ﺷﻴﺦ ﺯﺍﺩﻩ, or Şeyḫ-zāde Meḥmed b. ‘Abdu’r-raḥmān es-Sirvezī, as it appears in catalogues in Egypt), who presented his text to both Murad II and his successor Mehmed II (CE 1432-1481). Ahmed-i Misrî and Şeyh-zâde (or ‘Sheik Zadeh’, as Rieu represents it) were likely pseudonyms (Gara, p. 67), and early scholarship assumed they were the same person (see e.g. Gibb); more recent scholarship tends to represent them as two distinct writers (e.g. Kiziltan), though this presents its own complications and may not be positively confirmed, as Gara explains (p. 79).