Ali Şîr Nevâî'nin Osmanlı edebiyatı üzerine etkisi ve bu etkiye bir örnek olarak Ferhâd u Şîrîn mesnevîsi
Embargo Lift Date: 2017-06-22
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As an example of the influence of ‘Ali Shîr Navâ’î (d.1501), who is the most renowned poet of Chagatai literature and whom the era during which he lived is named after, on Ottoman literature, the masnavi of Ferhâd u Şîrîn “translated” from Chagatai language to Ottoman Turkish by Lami’i Chelebi (d.1532) is at the center of this thesis. Firstly, the perception of Navâ’î in Ottoman literature is explored through collection of poet biographies and certain literary genres by relating them with Navâ’î’s profile, which is thoroughly explained in the “Introduction” part. After that, the reason why Lami’i Çelebi chose Ferhad as the “main character” and wrote Ferhâd u Şîrîn differently from Navâ’î’s Husrev u Şîrîn and why he translated Navâ’î’s masnavi is examined, with references from the “reason to write” part of two masnavis. Lastly, to find concrete examples of how Navâ’î’s masnavi was regarded in the scope of “expanded translation” in Ottoman literature, three sections from Lami’i’s masnavi were chosen and compared to the parallel sections from Navâ’î’s work. As a result of this comparison, it is seen that there are certain lines “directly taken” and “translated” by Lami’i; moreover, Lami’i’s choices and the techniques he employed while translating Navâ’î’s masnavi according to the traditions of “telling in the Turkish language” and “enrobing in an Anatolian gown” are presented. It is also noted that Lami’i included the transliteration of words from Chagatai language according to their pronunciation in Anatolian Turkish or he used the Arabic-Persian equivalent of them instead, and as for Arabic-Persian words he used their Turkish equivalents or certain ArabicPersian words of the same meaning. In addition, Lami’i reorganized the order of certain lines, expanded or summarized certain parts, and transformed the text into a “more literary” one with figures of speech, such as similes and metaphors, yet exactly followed Navâ’î’s text in terms of the “subject”. The high number of couplets directly taken and translated indicates that Lami’i’s masnavi is a translation of Navâ’î’s work.