Evliya Çelebi's Seyahatname not only documents the vast geography and cultural diversity of the empire but also provides in-depth information on how science and philosophy were perceived in the 17th century. As an example of a travelogue, the work contains traces of mythology, history, geography, astronomy, astrology, medicine, chemistry and alchemy in the cultural world of the period. It is an invaluable source for exploring the scientific and philosophical discourse in Ottoman and Islamic culture, including important scientific and philosophical figures from both the ancient and Islamic traditions, and it shows how thinkers were integrated into the cultural and intellectual world of the period. Çelebi's descriptions of philosophers are multifaceted. For example, he treats Socrates, Plato, Aristotle and Ibn Sina not only as philosophers but also as initiators of medicine, alchemy and various crafts. This perspective aligns with the view that philosophy, science, medicine and crafts were often intertwined in the Islamic tradition. This study will trace the theoretical and practical traces of science and philosophy in the Ottoman and Islamic intellectual and cultural history in Çelebi's Seyahatname. The manifestations of scientists and philosophers in 17th-century Ottoman culture and everyday life will provide us with examples of the theoretical reception of science and philosophy and their practical applications.

Keywords: Evliya Çelebi, Seyahatname, science, philosophy, Ottoman, Islamic

Ilm al hiyel (Science of Ingenious Mechanisms) or Science of Pneumatic Mechanisms: ‘It is based on the principle of the absence of a vacuum and deals with the realisation of such mechanisms. Its aim is to train the mind by realising these orders with the help of measured balance vessels, overflowing vessels, siphons and other elements. Egyptian physician El-Akfânî (died 1348). This branch of science emerged in the Hellenistic period (330-30 BC) as Pneumatic Science and its first representatives: Ktesibius of Alexandria (3rd century BC), Philion of Byantium (ca. 3rd century BC) and Heron of Alexandria (1st century BC).
In the Islamic period, the most important representatives of this branch of science, whose name was İlmü'l hiyel, were the Benu Mûsâ Brothers (9th century), Farabi (870-950), Rıdvân b. al-Sa'âtî (1203), al-Jazari (1206) and the last representative Takiyüddin b. Ma'rûf (1525-1585). one of the 16th Century Ottoman scientists Takiyüddin, who was a great admirer of al-Jazari, in his work Et-Turuk es-Seniyye fi'l- Alet'r-Ruhâniye, showed what could be done in this branch of science by continuing the Islamic tradition after al-Jazari and by being the last representative of it. In this paper, Takiyüddin al-Rasid and his book Et-Turuk al-Seniyye fi'l- Alat al-Ruhâniye (marvellous methods in the construction of extraordinary tools) and the schemes in it will be introduced on examples.

This study examines Avicenna’s differing approaches to camphor (kāfūr in Arabic) in two of his medical works: the Canon of Medicine and On Cardiac Drugs. In the latter, Avicenna attributes to camphor the property of illuminating the human spirit, while in the former, a medical work with Galenic framework, he mentions the substance but excludes this property. Camphor, a substance not mentioned in works such as those of Dioscorides and Galen, raises questions about its inclusion in Avicenna’s texts and the divergence in its described properties.

By analysing these works, this paper explores how Avicenna integrated Eastern medicaments like camphor into a medical system rooted in Galenic theory. In the Canon of Medicine, Avicenna incorporates camphor within a largely traditional Galenic framework. However, in On Cardiac Drugs, where he characterises the spirit as a luminous substance, he attributes to camphor a property of illuminating human spirit. This shift not only contrasts with his treatment of camphor in Canon of Medicine but also departs from Galenic ideas.

The study concludes that Avicenna’s differing descriptions of camphor represent a deliberate departure from Galenic theory in specific contexts.