| Evliya Çelebi | |
| Birth Name: | Dervish Mehmed Zillî |
| Birth Date: | 1611 3, df=y |
| Birth Place: | Constantinople, Ottoman Empire (present-day Istanbul, Turkey) |
| Death Date: | 1682 (aged 70–71) |
| Known For: | Seyahatnâme ("The Travelogue") |
Dervish Mehmed Zillî (25 March 1611 – 1682), known as Evliya Çelebi (Turkish, Ottoman (1500-1928);: اوليا چلبى), was an Ottoman explorer who travelled through the territory of the Ottoman Empire and neighboring lands during the empire's cultural zenith.[1] He travelled for over 40 years, recording his commentary in a travelogue called the Seyahatnâme ("Book of Travel").[2] The name Çelebi is an honorific meaning "gentleman" or "man of God".
Evliya Çelebi was born in Istanbul in 1611 to a wealthy family from Kütahya.[3] Both his parents were attached to the Ottoman court, his father, Dervish Mehmed Zilli, as a jeweller, and his mother as an Abkhazian relation of the grand vizier Melek Ahmed Pasha.[4] In his book, Evliya Çelebi traces his paternal genealogy back to Ahmad Yasawi, the earliest known Turkic poet and an early Sufi mystic.[5] Evliya Çelebi received a court education from the Imperial ulama (scholars). He may have joined the Gulshani Sufi order, as he shows an intimate knowledge of their khanqah in Cairo, and a graffito exists in which he referred to himself as Evliya-yı Gülşenî ("Evliya of the Gülşenî").
A devout Muslim opposed to fanaticism, Evliya could recite the Quran from memory and joked freely about Islam. Though employed as a clergyman and entertainer at the Imperial Court of Sultan Murad IV, Evliya refused employment that would keep him from travelling.[6] [7] Çelebi had studied vocal and instrumental music as a pupil of a renowned Khalwati dervish by the name of 'Umar Gulshani, and his musical gifts earned him much favor at the Imperial Palace, impressing even the chief musician Amir Guna. He was also trained in the theory of music called Turkish, Ottoman (1500-1928);: ilm al-musiqi.[7]
His journal-writing began in Istanbul, with the taking of notes on buildings, markets, customs and culture, and in 1640 it was augmented with accounts of his travels beyond the confines of the city. The collected notes of his travels form a ten-volume work called the Seyahâtname ("Travelogue"). Departing from the Ottoman literary convention of the time, he wrote in a mixture of vernacular and high Turkish, with the effect that the Seyahatname has remained a popular and accessible reference work about life in the Ottoman Empire in the 17th century,[8] including two chapters on musical instruments.[7]
Evliya Çelebi died in 1684,[9] it is unclear whether he was in Istanbul or Cairo at the time.
Çelebi claimed to have encountered Native Americans as a guest in Rotterdam during his visit of 1663. He wrote: "[they] cursed those priests, saying, 'Our world used to be peaceful, but it has been filled by greedy people, who make war every year and shorten our lives.'"
While visiting Vienna in 1665–66, Çelebi noted some similarities between words in German and Persian, an early observation of the relationship between what would later be known as two Indo-European languages.[10]
Çelebi visited Crete and in book II describes the fall of Chania to the Sultan; in book VIII he recounts the Candia campaign.[11] [12]
During his travels in the Balkan regions of the Ottoman Empire Çelebi visited various regions of the modern-day Croatia including northern Dalmatia, parts of Slavonia, Međimurje and Banija.[13] He recorded variety of historiographic and ethnographic sources.[13] They included descriptions of first-hand encounters, third-party narrator witnesses, and invented elements.[13]
Çelebi traveled to Circassia as well, in 1640.[14] He commented on the women's beauty and talked about the absence of mosques and bazaars despite being a Muslim country.[15] He talks about the hospitality of Circassians and mentions that he could not write the Circassian language using letters, and compared the language to a "magpie shout".
Evliya Çelebi visited the town of Mostar, then in Ottoman Bosnia. He wrote that the name Mostar means "bridge-keeper", in reference to the town's celebrated bridge, 28 meters long and 20 meters high. Çelebi wrote that it "is like a rainbow arch soaring up to the skies, extending from one cliff to the other. ...I, a poor and miserable slave of Allah, have passed through 16 countries, but I have never seen such a high bridge. It is thrown from rock to rock as high as the sky."[16]
Evliya Çelebi, who traveled around Anatolia and the Balkans in the 17th century, mentioned the northeast of Bulgaria as the Uz (Oğuz) region, and that a Turkish speaking Muslim society named Çıtak consisting of medium-sized, cheerful and strong people lived in Silistra, and also known as the "Dobruca Çitakları" in Dobruja. He also emphasizes that "Çıtaklar" is made up of a mixture of Tatars, Vlachs, and Bulgarians.[17]
In 1660 Çelebi went to Kosovo and referred to the central part of the region as Arnavud (آرناوود) and noted that in Vushtrri its inhabitants were speakers of Albanian or Turkish and few spoke Bosnian. The highlands around the Tetovo, Peja and Prizren areas Çelebi considered as being the "mountains of Arnavudluk". Çelebi referred to the "mountains of Peja" as being in Arnavudluk (آرناوودلق) and considered the Ibar river that converged in Mitrovica as forming Kosovo's border with Bosnia. He viewed the "Kılab" or Llapi river as having its source in Arnavudluk (Albania) and by extension the Sitnica as being part of that river. Çelebi also included the central mountains of Kosovo within Arnavudluk.[18]
Çelebi travelled extensively throughout Albania, visiting it on 3 occasions. He visited Tirana, Lezha, Shkodra and Bushat in 1662, Delvina, Gjirokastra, Tepelena, Skrapar, Përmet, Berat, Kanina, Vlora, Bashtova, Durrës, Kavaja, Peqin, Elbasan, and Pogradec in 1670.[19] [20] [21] [22] [23] [24]
In 1667 Çelebi expressed his marvel at the Parthenon's sculptures and described the building as "like some impregnable fortress not made by human agency."[25] He composed a poetic supplication that the Parthenon, as "a work less of human hands than of Heaven itself, should remain standing for all time."[26]
Of oil merchants in Baku Çelebi wrote: "By Allah's decree oil bubbles up out of the ground, but in the manner of hot springs, pools of water are formed with oil congealed on the surface like cream. Merchants wade into these pools and collect the oil in ladles and fill goatskins with it, these oil merchants then sell them in different regions. Revenues from this oil trade are delivered annually directly to the Safavid Shah."
Evliya Çelebi remarked on the impact of Cossack raids from Azak upon the territories of the Crimean Khanate, destroying trade routes and severely depopulating the regions. By the time of Çelebi's arrival, many of the towns visited were affected by the Cossacks, and the only place in Crimea he reported as safe was the Ottoman fortress at Arabat.[27]
Çelebi wrote of the slave trade in the Crimea:
Çelebi estimated that there were about 400,000 slaves in the Crimea but only 187,000 free Muslims.[28]
In contrast to many European and some Jewish travelogues of Syria and Palestine in the 17th century, Çelebi wrote one of the few detailed travelogues from an Islamic point of view.[29] Çelebi visited Palestine twice, once in 1649 and once in 1670–1. An English translation of the first part, with some passages from the second, was published in 1935–1940 by the self-taught Palestinian scholar Stephan Hanna Stephan who worked for the Palestine Department of Antiquities.[30] [31] Significant are the many references to Palestine, or "Land of Palestine", and Evliya notes, "All chronicles call this country Palestine."[32]
Evliya reported that the sheriffs of Mecca promoted trade in the region by encouraging fairs from the wealthy merchants. Evliya went on to explain that a large amount of buying and selling occurred in Mecca during the pilgrimage season.
See main article: Seyahatnâme. He wrote one of history's longest and most ambitious accounts of travel writing in any language, the Seyahatnâme.[33] Although many of the descriptions in the Seyahatnâme were written in an exaggerated manner or were plainly inventive fiction or third-source misinterpretation, his notes remain a useful guide to the culture and lifestyles of the 17th century Ottoman Empire.[34] The first volume deals exclusively with Istanbul, the final volume with Egypt.
Currently there is no English translation of the entire Seyahatnâme, although there are translations of various parts. The longest single English translation was published in 1834 by Joseph von Hammer-Purgstall, an Austrian orientalist: it may be found under the name "Evliya Efendi." Von Hammer-Purgstall's work covers the first two volumes (Istanbul and Anatolia) but its language is antiquated.[35] Other translations include Erich Prokosch's nearly complete translation into German of the tenth volume, the 2004 introductory work entitled The World of Evliya Çelebi: An Ottoman Mentality written by Robert Dankoff, and Dankoff and Sooyong Kim's 2010 translation of select excerpts of the ten volumes, An Ottoman Traveller: Selections from the Book of Travels of Evliya Çelebi.
Evliya is noted for having collected samples of the languages in each region he traveled in. There are some 30 Turkic dialects and languages cataloged in the Seyahatnâme. Çelebi notes the similarities between several words from the German and Persian, though he denies any common Indo-European heritage. The Seyahatnâme also contains the first transcriptions of many languages of the Caucasus and Tsakonian, and the only extant specimens of written Ubykh outside the linguistic literature. He also wrote in detail about Arabian horses and their different strains.[36]
In the 10 volumes of his Seyahatnâme, he describes the following journeys:
It is found in drainages in western Anatolia in Turkey.