The Imperial Heyday 131
served in the Ottoman chancery first as a scribe in the divan (1516–25), then as
reisülküttab (1525–34), and finally as nişancı or chancellor (1534–56). He then
retired, only to return as nişancı upon Sultan Süleyman’s death, a position he
held until his own passing (1566–67). He is generally regarded as one of the
main figures behind Süleyman’s law-giving activity.92 Celalzade was also a
prolific writer, playing a prominent role in the development of the Ottoman
“scribal” style, the inşa. He wrote poetry, translated a biography of the Prophet,
and composed a history of Selim I’s reign (Selimnâme or Meâşir-i Selim Hânî).
However, what mainly interests us here are his Kashifi-influenced treatise
Mevâhibü’l-hallâk fi merâtibi’l-ahlâk (“Talents bestowed by the Creator in the
aspects of ethics”) and his monumental chronicle covering the period 1520–57,
Tabakatü’l-memâlik ve derecâtü’l-mesâlik (“Layers of kingdoms and levels of
routes”). Both were completed after 1557, when Celalzade had retired from
active service; more specifically, the composition of Tabakat must have begun
in the early years of Süleyman’s reign (certainly before 1534), while Mevahib
was composed in 1564. They both seem to have been fairly popular, as each is
preserved in more than twenty manuscripts.93
Celalzade’s Mevâhib ül-hallâk is a work close to the “mirror for princes”
genre, being a creative translation of Kashifi’s Akhlâq-e Muhsinî.94 In addition
to his model, Celalzade added scattered pieces eulogizing the Ottoman lands
and their excellence, as well as chapters on envy, calumny, and reason (akl);
what is more significant is that he rewrote Kashifi’s last chapter on “the servants
of a ruler”, dividing it into two: “On the vizierate”, and “On the sultanate”. He
also added a long introductory chapter on the 99 names of God (esma-i hüsna:
B27–34) and the way they can contribute to man’s moral education. The main
part of the work consists of 55 chapters on various moral virtues and vices,
e.g. on faith, prayer, resignation, good manners, humility, justice, benevolence,
purity, etc. (B24–26). The source of ethics, says Celalzade, is reason, which may
guide people away from the “demonic” features of man (passion, lust, etc.) to-
ward their “angel-like” characteristics (B37). Celalzade’s emphasis on reason
(which, he says, is the best vizier a sultan can employ) leads to him dividing
92 İnalcık 1969a, 115 and 138; Yılmaz 2006, 193ff and esp. 204–210; Şahin 2013, 228–30.
93 Tabakat ül-memâlik has been published in facsimile (Celalzade – Kappert 1981) and in an
abridged Turkish translation (with omissions and misunderstandings: Celalzade – Yılmaz
2011). For Mevahibü’l-hallak, there is a detailed synopsis in Celalzade – Balcı 1996. On the
manuscripts of the two works see Yılmaz 2006, 247–249 and Celalzade – Balcı 1996, 13–14
and 19–20; on their dating, Yılmaz 2006, 154 and Celalzade – Balcı 1996, 24. On Celalzade’s
work and ideas, see Fleischer 1990, 69 fn; Yılmaz 2006; Yılmaz 2007; Şahin 2013.
94 On the additions made by Celalzade to his model, see Şahin 2013, 196–197, 232. I used the
detailed synopsis in Celalzade –Balcı 1996.