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Murat Ali Karavelioğlu

FAMOUS TURKOLOGIST NIKOLAY FEDOROVICH KATANOV AND HIS COLLECTION AT ISTANBUL UNIVERSITY
Murat Ali Karavelioğlu•
Summary
Katanov, a leading figure in Turkology who lived between the second half of the 19th century and the first quarter of the 20th century, has earned a well-deserved and renowned place in the scientific world for his knowledge of Russian sources, in particular, and his successful evaluation of them. His true and enduring service to Turkology is his donation to Turkey of his unique collection of approximately 4,000 invaluable books. This collection, previously preserved in the Süleymaniye Manuscripts Library but not accessible to researchers, has been available for scholars and researchers at the Istanbul University Institute of Turkic Studies for many years.
Nikolay Fedoroviç Katanov
(1862-1922)
N. F. Katanov was born on May 19, 1862, in the village of "Grapes," located 17 km from the village of Askiz on the left bank of the Abakan River, a tributary of the Yenisei. His family was of Khakassian descent. His father was Fyöder Semyenovich Katanov, and his mother was Kaçinka Katanova. Katanov's mother was an illiterate and oppressed woman, and his father was a village clerk.
Seeing the newborn's tiny white forelock, the grandmother cried out, "pora, pora!" This involuntary utterance, remembered to this day by the elders of the Khakas villages, suited the child. "Pora" in Khakas means gray. Later, the priest named him Nikolay. Nikolay also means "victor of the people" in Greek.
In 1869, the Ministry of Public Education opened a one-class Askiz school, and Katanov attended it to learn Russian. His uncle, Efim Semenovich, was Katanov's teacher. When his father died in 1874, the teacher came under his uncle's tutelage. His uncle was both a teacher and the secretary of the Askiz Steppe Duma, a group of various tribal unions. Therefore, from 1874 to 1876, he studied during the day and served as a secretary in the Duma. He studied at this school for five years. In August 1876, the orphaned Easterner Katanov set off by boat via Abakan and the Yenisei River for Krasnoyarsk. Thus, the intrepid traveler who had declared nearly one hundred and twenty-five years earlier that "the Russian land will be able to give birth to its own Platos and Newtons with its mind" embarked on the path of learning and scholarship.
Presented as the first scholar to emerge from the Abakan Turkic community, Katanov was a multifaceted scholar of Turkology. His primary subjects of study and research were the history, language and literature, folklore, ethnography, music, and other cultural matters of all Turkic peoples and tribes. He also possessed extensive knowledge of Finno-Ugric, Chinese, Japanese, Indian, Iranian, and Arab cultures. Among these, he is known as a historian, linguist, ethnographer and folklorist, numismatist, curator, editor, and traveler. He was fluent in almost all European and many Eastern languages, including the extinct classical languages. He could easily read the Turkic-Orkhon inscriptions, Sumerian cuneiform, Egyptian and Chinese hieroglyphs, Arabic, and ancient Aramaic-Uyghur texts.
Katanov's interest in Turkic languages ​​began when he was ten or twelve years old. During this time, Katanov became acquainted with the culture and life of foreigners and frequently listened to the speeches of Turkic tribes. In the autumn of 1876, Katanov was accepted into the Krasnoyarsk College and graduated with a gold medal. During his studies there, he met Innokentiy Karatanov, a truly cultured and knowledgeable artist, half-Russian, half-Khakas, who possessed a library of excellent books on Siberia. Karatanov gave Katanov many books about Siberia and told him many fascinating stories. These conversations with Karatanov sparked in young Katanov an interest in studying his own people. Therefore, Katanov considers Innokentiy Karatanov his first teacher.
At the age of twelve, student Katanov completed the first part of his 420-page work entitled Tatarskiy Yazık (Sagayskoe Nareçiye 1, Gramaratika, Etimologiya i Sintaksis, Krasnoyarsk 1882). However, the Academy of Sciences failed to appreciate this work. Having examined the work, Ilminskiy, a Turkologist with a missionary mission, failed to see its value and replied, "Gramatika is of no practical importance. If necessary, one can consult V. V. Radloff, who is working on this issue. He is more knowledgeable than I am in Siberian Turkic dialects." However, the work is of great value in the fields of Khakas language, history, and dialectology.
In 1881, Katanov, who became closely acquainted with the works of scientists such as Radloff, A. M. Kastron, and N. A. Kostrov, completed his own notes and published them in various publications. The archives of Tatarstan and Leningrad demonstrate the diligence and diligence of Nikolay Katanov, a gymnasium student. His notebooks in geometry, French, and German, which bear almost no teacher's corrections, his compositions in Russian literature, and his impeccable handwriting are preserved. It is also known that he tutored the children of some Krasnoyarsk residents to earn his living.
Katanov graduated from the gymnasium (high school) with a gold medal in 1884. In addition to general subjects, he learned Latin, Greek, French, and German at the gymnasium. Beginning in 1880, in other words, from his fourth-year studies at the gymnasium, he was influenced by A.K. Zavadskoy-Krasnopolsky, a history and geography teacher and a principal member of the East Siberian Section of the Geographical Society, to record Sagay texts and the customs of his own tribe.
On August 15, 1884, a "student registration of N. F. Katanov" was made at the Imperial Saint Petersburg University. The Krasnoyarsk police chief's testimony that "Katanov has no relatives who can provide him with financial assistance for his studies at the university" was also included.
In his autobiography, N. F. Katanov briefly describes his Petersburg period as follows: "I studied at the Faculty of Oriental Languages ​​between 1884 and 1888 and completed a candidate degree course. At the university, I attended lectures in Arabic, Persian, Turkish, and Tatar. Furthermore, I attended lectures on Russian history and Russian literature at the Faculty of History and Philology as a listener. As a student under the direction of Radloff, N. I. Veselovsky, and I. N. Berezin, I compiled compilations on the Sagay dialect and published them in scientific journals. Alongside Radloff, I also studied the new science of Turkish phonetics."
His appearance immediately attracted attention among his Russian students. With his short stature, his disproportionately long torso and short legs, he mirrored his own figure. His Mongolian face, with its prominent cheekbones and narrow black eyes, attracted considerable attention.
But in Petersburg, there was a house on Kavalergard Street near Smolny, where the poor student found warmth and decisively contributed to the development of the future scientist and Siberian researcher. Here, in Katanov's own words, "unforgettable Thursdays" awaited him at the home of the renowned journalist, socialite, and traveler N. M. Yadrintsev. Along with the student youth, distinguished figures from near and far also visited. Twenty years later, Katanov described these unforgettable days as follows: "Yadrintsev led me to the study of the history and life of the Easterners; G. N. Potanin led me to the systematic recording of works of folk art to explain borrowed lines and common motifs; and Radloff, ultimately, to the complete recording of literary works to determine the characteristics of languages ​​and various dialects. E. Y. Petri, on the other hand, led me to the first studies of European authors who wrote about the Easterners."
Katanov, who kept linguistic and ethnographic notes and a diary of his travels, compiled the finest examples of folk creativity in numerous dialects during these extensive travels, as well as comprehensive information on the Turkic-speaking peoples of Siberia and China. He meticulously studied the dialects of the Tuvans (Urankhais, Soyans, Soyats, Karagas (Togas) and the Chinese Kazakhs; the languages ​​of Kulja, Chuguchak, Urumchi, Hami, and Turfan. During this trip, from February 1891 to May 1892, Katanov compiled 120 fairy tales, 90 short stories, over 500 quatrains, 153 songs, over 600 proverbs, around 70 folk beliefs, 38 riddles, over 900 dream interpretations, and a wealth of other material.
At the university, he studied Arabic, Persian, and Turkic-Tatar languages ​​at the Faculty of Oriental Languages ​​and also took courses in Russian History and Literature at the Faculty of History and Philology. Petersburg was a center of orientalists at the time. Under the guidance of Professors N.I. Veselovsky and I.N. Berezin, Radloff, a member of the Academy, reorganized his notes on the Sagay dialects and published them in scholarly journals. Berezin tutored him in Turkic dialects. From Radloff, he learned a new branch of Oriental studies: Turkish phonetics.
After entering the faculty, Katanov took special preparatory courses in Turkology from scholars. During his university education, he studied Turkish and Tatar with Berezin, Ottoman Turkish with V. D. Smirnov, Arabic language and literature with V. R. Rozen, Persian with V. A. Jukoski, Iranian history with P. Potkanov, Eastern history with N. I. Veseloski, and Russian with M. S. Zamislav. At this faculty, Katanov learned ancient and modern Turkic languages ​​and studied historical texts and folk literature. In addition to his university courses, Katanov studied the phonetics of Turkic languages ​​privately with Radloff. Thanks to these lessons, which Radloff taught in his home, he acquired a vast knowledge of the phonetic characteristics of Turkic languages.
After graduating from the Faculty of Oriental Studies at Petersburg University in 1888, he joined the scientific research committee of the Academy of Sciences and traveled to Siberia, Mongolia, and East Turkestan until 1892, conducting research and collecting materials on the language, folklore, and lifestyle of the local Turkic tribes. At the end of 1893, he passed the exam for a Master's degree in Turkic-Tatar dialects and settled in Kazan on January 12, 1894. He was appointed Professor of Turkic-Tatar Dialects at Kazan University, teaching sixth grade. He remained in this position until his death. He first taught Turkic languages ​​and later expanded his range to include literature and history. He also taught Arabic and Persian.
The year he arrived in Kazan, he was elected a member and secretary of the university's Society of Archaeology, History, and Ethnography (Obşçestvo Arheologii, İstorii i Etnografi - OAİE) and served as its president from 1898 to 1914. He was the editor and editor-in-chief of the Society's publication, Izvestiya (News). This magazine published numerous articles, mostly critiques, reviews, and evaluations. The cultural life of the Kazan Tatars and their published works interested him deeply.
Katanov also personally met Kazan writers and wrote about their works. For example, when discussing Qayyum Nasir, he portrayed him as "a guide who tried to spread European culture among Muslims."
Katanov also played a significant role in the preparation of bibliographies on Oriental studies. He participated in studies on this subject not only in Russia but also in Western Europe, especially Germany, for example compiling lists of Russian and Islamic works for the "Orientalische Bibliographie."
But despite all his efforts and work, Nikolai Katanov was still an outsider in the "Velikorus" circle, an "inorodets," meaning someone of a different race or gender. His slanted eyes and Mongoloid features made this distinction apparent from the first encounter. Consequently, he frequently encountered the negative attitude of chauvinist professors. No place could be found for him at the still-developing Faculty of Oriental Studies at Petersburg University, established in 1854, and therefore he was forced to go to the Theological Academy in Kazan. There, too, he was not well-received. Missionaries such as Juze, Mikhailov, Koblov, and Malov attempted to discredit him, claiming, "Turkologists, graduates of the Faculty of Oriental Studies at Petersburg University and the Luzarev Institute of Oriental Languages ​​in Moscow, study the history, literature, and ethnography of Asian peoples with an impartial eye and are sympathetic to them. Therefore, Katanov, having graduated from Petersburg University, could not hold a chair at the Kazan Theological Academy."
Katanov nevertheless fought hard and managed to gain a foothold in Kazan. He eagerly accepted new courses and lectures, willingly taking on various roles in social life and the press, and seeking to dispel the feeling of alienation he encountered in some circles. His unrivaled, unparalleled knowledge was so broad and profound that it silenced many of his opponents. The chauvinist professors, when it didn't suit their interests, preferred to remain silent in the face of his diligence and knowledge.
But events never failed to have their impact. No matter how learned and talented a scientist he was, no matter how innocent a Christian he was, he was still doomed to remain an outsider, an "inorodedets" within the chauvinist clique. Weakened physically by his mental turmoil, Nikolai Fedorovich Katanov suffered a stroke in the fall of 1921, and while attempting to self-medicate, he contracted pneumonia and died on March 10, 1922, before medical intervention could be completed.
Katanov has left a profound mark on the field of Oriental studies through the diverse topics and diverse studies in his works. His seminal work is "Analysis of the Tuvan Language," which brought him widespread recognition in Oriental studies. Katanov says of himself, "My profession is linguistics, and I specialize in (Turkish-Tatar) dialectology and transcription."
Katanov has authored 181 articles on Oriental studies alone. More than thirty articles have been published on him. The institute's library contains nearly 100 records on Katanov. During his lifetime, he was a member of dozens of scientific organizations and cultural groups.
Library at Istanbul University
Due to the harsh living conditions of the late Tsarist Russia, Katanov was forced to sell approximately 3,500 volumes of his 9,000-volume library. These volumes were purchased by the Ottoman government in 1914 and are currently held by the Institute of Turkic Studies at Istanbul University. A portion is also held by Kazan University. While there is no clear information regarding when and how Katanov's books arrived in Turkey, we believe they were purchased in two batches: the first in 1914 and the second in 1922. In 1914, Katanov, wishing to sell his books, first applied to the Russian Institute of Sciences. When the Institute rejected him, he proposed to the Siberian Governor-General that they be purchased for Irkutsk University and the establishment of a Faculty of Oriental Languages, but was again rejected. He then made an offer to the Governor-General of Turkestan for Tashkent University, but was again rejected. Realizing he would be unable to sell his books to official institutions, Katanov tried selling them to booksellers in Leipzig. However, booksellers were slow to act. Grand Vizier Tevfik Pasha, who was in Kazan at the time, realized their great value and purchased some of the books on behalf of the Ottoman government. One account claims that Zeki Velidi Togan was the one who tipped off the books' sale and recommended their purchase, while another claims that Gaspirali Ismail Bey was the one who bought them. Ömer Faruk Akün heard from his teacher, Nail Reşit Bey, that the books were purchased for 8,000 rubles. Ahmet Caferoğlu, however, reports that after Katanov's death, in 1922, his wife put the books up for sale, and that some of the books were purchased for 3,000 gold coins. The collection was initially kept in the Süleymaniye Library, but according to one account, it was later transferred to the newly established Institute of Turkish Studies at the request of Mehmet Fuat Köprülü and Atatürk's own order, and according to another, upon Köprülü's inquiry into the establishment of a library, again at Atatürk's directive. Based on the lack of any records, it appears that the books were merely preserved in the Süleymaniye Library, not recorded or made available for use. The collection consists of rare books and journals, mostly written in Russian and various Western languages. The key characteristic of the manuscripts from Katanov, among the first fifty books, is that they are old and written in Eastern Turkish. These works, which range in subject matter, include the Wisdoms of Ahmet Yesevi, the Tavarih-i Bulgariyye by al-Muslimi, the Kalila and Dimna Translations by Isa al-Tashkendi, and the Divans of Persian poets such as Hafez, Kashani, and Talib-i Amuli. Generally speaking, the books appear to have been printed in major European cities and many Russian provinces. We see that Katanov collected every book he could find on the languages, religions, cultures, customs, and traditions of the peoples living in a vast region stretching from East Turkestan to Finland, from Southern Siberia to the north of the Black Sea. His collections also included travel and excavation reports, city yearbooks, museum catalogs, coin catalogs, laws and regulations related to administration and education, statistics and atlases, and subjects such as law, history, and politics. Therefore, we believe that the library is a must-see for those conducting research on the ethnography, archaeology, folklore, culture, language, and religion of the peoples of Central Asia and Siberia.

Nikolay Fedorovich Katanov

Source
AKÜN, Ömer Faruk; “News About Katanov in the Turkish Press”, Nikolay Federovich Katanov Conferences on the Occasion of the 140th Anniversary of His Birth and the 80th Anniversary of His Death, Istanbul, 12 November 2002.
BİRİNCİ, Nejat; “A Science Center Established by the Order of Atatürk: The Institute of Turkology”, Turkish Language, year: 34, XLIX, 403, July 1995, 55-79.
DAVLETOV, Timur; “Hakas Prof. Nikolay Födorovic, Katanov (19 May 1862-10 March 1922)”, Anayurttan Atayurda Turkish World, year 7, 18, 1999, 51-54.
DAVLETOV, Timur; “Hakas Prof. Nikolay Födorovic, Katanov (19 May 1862-10 March 1922)”, Turkish World History Magazine, 145, January 1999, 18-19.
EKİCİ, Metin; “Khakassia’s Great Scientist Professor Turkologist Nikolay Feodorovich Katanov and His Works”, Turkish Culture, 423, 1998, 409-424.
EREN, Hasan; Dictionary of Turkology I, Foreign Turkologists, TDK Publications, Ankara 1998, 186-187.
GÜLEÇ, İsmail; Institute of Turkic Studies Library Catalogue, Istanbul University Faculty of Letters Publications, Istanbul 2007.
İLGÜREL, Sevim; “Turkiyat Institute”, Turkish Culture, 158, 39.
KAÇALİN, Mustafa S.-TURKOGLU Ismail; “Katanov Nikolay Fyodorovich” DİA, 25, Ankara 2002, 28-29.
KOKAVA, Irina; Nikolay Federovich Katanov, (trans. Muvaffak Duranlı), TDK Publications, Ankara 1998.
ÖZKAN, Mustafa; “The Institute of Turkic Studies in the 70th Anniversary of Its Establishment”, Turkic Journal, XX, 1997, 1-11.
ÖZTUNA, Yılmaz; “Turkiyat Institute”, Hayat Tarih Magazine, year: 2, 5, 1 June 1966, 20-21.
SERTKAYA, Osman Fikri; “Istanbul University Institute of Turkic Studies”, Istanbuler Almanach, 2/1998, 38-39.
SERTKAYA, Osman Fikri; Opening Speech at the Meeting of the “Turkic Studies Institute in the 80th Anniversary of Its Establishment”, 12 November 2004.
TEMİR, Ahmet; “Russian Turkologist of Turkish (Khakas) Origin N. F. Katanov (1862-1922), Turkish Language, 427, July 1987, 148-153.
TURKMEN, Fikret; “The First Turkologist of Turkish Origin Nikolay Feodorovich Katanov on the 75th Anniversary of His Death”, Turkish Language, 545, May 1997, 483-389.

YOLOĞLU, Güllü; “A Scientist Whose Life Has Become History: N. F. Katanov” Bilge Magazine, 15, Winter 1998, 29-32.

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Murat Ali KaravelioğluAccording to Muhibbi, a poet raised by tradition, he adhered closely to the tradition in which he was raised. His early poems, written far from Istanbul, are primitive. They are often dominated by feelings of anguish and contentment. His artistic maturity is evident in the numerous poems he wrote during his reign. He wrote poems of love, enthusiasm, excitement, heroism, and contemplation.

There is no such thing as a respected object among the people as the state.

Being a state in the world is like a breath of health

His ghazal, which begins with the couplet "Ah!", has been etched in the nation's memory and on the lips for centuries. Numerous poems commemorating his reign and his status as a world-renowned warrior can be found. There are finely crafted ghazals in which he sings of his great love for Hürrem Sultan. His poems expressing his sons' suffering are also exceptionally successful.

Assoc. Prof. Dr. Murat Ali Karavelioğlu: The Poet's Artistic Power and Poetic Language

Muhibbi, who can be considered a poet above average in terms of artistic talent, has poems, elements, and characteristics that are no different from those of Divan poetry in general. The tresses, lips, eyes, and eyebrows are present in Muhibbi, as in all poets.

The poet's language is the classical Ottoman Turkish of the period. Compared to other poets of his time, Muhibbi's language is simpler. The proportion of Arabic and Persian words is lower. Because Muhibbi was a sultan, he had to appeal to a very wide audience. As a mediocre poet, his poems contain a lot of allusions and zihafs. For example, this couplet is so simple:

I was wondering what would happen to me if I didn't see him once a day.

It's been a year since I lost sight of the moment and cried

Assoc. Prof. Dr. Karavelioğlu: Muhibbî's Masters

Muhibbi was most influenced by Turkish poets such as Nevayi, Ahmet Pasha, Necati, Baki, Fuzuli, and Hayali. For example, Ahmet Pasha:

The rose scattered on his face the amber bangs of the troubled friend

Itdi can bûyin muattar kakül-i muşkîn-i dost

Muhibbi:

On his rose face, the code of amber is the bangs of the troubled friend

He made himself a hoop for the troubled friend

The poet, influenced by Persian poets such as Sadi, Hafez, Jami, Salman, Nizami, and Attar, is also influenced by Hassan from Arabic literature. Many of his verses contain expressions of praise for these poets. This, of course, also reflects a sense of self-superiority.

In addition to these, poets such as Baki, Mesihi, Sevdayi, Ulvi, Azadi and his son Mustafa wrote parallels to his poems.

Murat Ali Karavelioğlu: What Does Muhibbi Poem Tell?

Her poetry contains expressions of praise to Allah and the Prophet. Tasavvufi Although the elements are coincidental, they were used when necessary among the materials of Divan Poetry. This is far from being the main purpose.

Muhibbi's poems can be divided into three groups in terms of content and style: 1. Poems that reflect his sovereignty, the personality and atmosphere of the sultan, or those with a heroic aspect. 2. Poems of a wise, intellectual, instructional, and advisory nature, or of a mystical-religious nature. 3. Poems of amorous, lullaby-like nature.

It is not a coincidence that words such as state, decree, sultan, abd, kul, asker, leşker, tugh, liva, shah, kishver, alem, tabl, tughra, crown etc. are frequently used in her poems.

We can find his diverse perspectives in his poems. Their sheer number makes this possible. For a poet, writing poetry is, in a sense, a migration to another world. A poet must speak of truth. He frequently uses verses and hadiths in his poetry, focusing on truths.

Muhibbi's poems are generally of amorous and lustful nature. There's clearly a connection between this and his pseudonym. He points to the essence of his poetry with the following couplet:

Whoever wishes to learn the meaning of love

Let Muhibbî read and see our notebook and divan

In some of her ghazals, she is seen expressing her deep love and respect for Allah and the Prophet.

In conclusion, Muhibbi is also a sultan of words. His poems, true to his pen name, are mostly amorous and evocative. His contemplative poems are also quite numerous. His language is simple and fluid, with fewer phrases and foreign words than some of his contemporaries. He speaks as he feels, avoiding fantasies.

Assoc. Prof. Dr. Murat Ali Karavelioğlu: Muhibbi's Patronage

Muhibbi's contribution to Turkish culture and literature was not limited to his poetry. He also contributed greatly to establishing one of the most magnificent literary and artistic circles in Turkish history. During his time, the palace, the mansions of statesmen, and the circles of tradesmen emerged as a veritable cultural and literary community. Centers such as Istanbul, Edirne, Bursa, Kütahya, Manisa, Skopje, Sarajevo, Cairo, and Baghdad were among the leading literary circles of the century and the following centuries. While folk literature flourished under the leadership of poets such as Karacaoğlan, Kul Pîrî, Karaoğlan, Âşık Garip, Âşık Kerem, and Oğuz Ali, Divan poetry was beginning to experience its golden age. Poets such as Baki, Âgehi, Emri, Figani, Fuzuli, Yahya Bey, and Zati are among the most important figures of the era.

Moreover, Suleiman the Magnificent, by having her era and victories written down, also enabled the writing of many works in the Suleimanname genre.

The words “I am very happy that an architect like Sinan and a poet like Baki emerged during the revolution” belong to Suleiman the Magnificent.

Associate Professor Murat Ali Karavelioğlu: On the Muhibbi Divan

His divan was published in prose by Coşkun Ak in 1987. The divan, which contains no qasidas, contains approximately 2,800 ghazals. It also includes poems written in verse forms such as murabba, muhammes, rubai, elifname, stanza, couplet, and mufred. As such, it is one of the most voluminous divans in our literary history after Nazmi of Edirne.

Her opinions about Muhibbi were sought Murat KaravelioğluAccording to , there are around 20 copies of the divan in Turkish libraries. 7 of these are in the Istanbul University Manuscripts (Rare Books) Library. One of the most beautiful copies of the divan is copy number 5467 in this library, which was published as a facsimile with the contributions of a private company. A copy consisting of poems written in his own calligraphy was published by Prof. Dr. Orhan Yavuz. In 2016, Prof. Dr. Kemal Yavuz and Prof. Dr. Orhan Yavuz, Muhibbi DivanThey published ', with more than 4000 poems, by collecting the poems in magazines.

Assoc. Prof. Dr. Murat Ali KaravelioğluThank you to.

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One of the researchers working on poetry magazines in Turkey is Murat Ali Karavelioğlu She has written many articles, presented papers and prepared books on this subject. Karavelioglu We would like to share with you what he said about the importance of magazines.

Thousands of poetry/nazire journals, known to be stored in various libraries in our country and around the world, are among our interesting, important, enjoyable, and even entertaining resource collections, both in terms of their general characteristics and their unique characteristics. A journal means to bring together. Therefore, as a literary term, a journal is a general term for works that contain examples of poetry from various poets, collected in a single notebook. However, this brief definition requires further clarification. Journals may contain examples from the works of a single poet, or they may include examples from poets who lived during a specific time period or belonged to a specific professional group.

There are even collections that collect only examples of poetry in a particular verse form or genre. For example, such collections include qasida collections, lugaz collections, and naat collections. Furthermore, as is well known, collections do not only contain examples of poetry. From fatwa collections to münşeat collections, from hadith collections to faraiz collections, collections covering almost every subject have been compiled. Compiled over many years, sometimes expanded by additions after the compiler/copycat's death, these works become rich works of content, like calendar pages or notebooks, containing records on a wide variety of unrelated subjects.

Any information deemed useful by the people of that time was generally recorded in journals, which is consistent with the literal meaning of the word. Presumably, before such anthologies began, records such as prayer texts, drug compositions, birth and death dates, significant dates, and important events were recorded in notebooks, a very old practice. It's not hard to guess that, with the advent of literary journals, such records were often recorded in journals under the name "fevaid."

Prof. Dr. Murat Ali Karavelioğlu: On the Compilation of Magazines

Certain rules are followed when compiling journals. Except for a few we've encountered, criteria such as alphabetical order, chronological order, and adherence to thematic integrity are often disregarded, but an arrangement based on verse forms, for example, is frequently observed. This gives rise to works with organizational characteristics, such as ghazal collections, qasida collections, and collections of musammat forms. Perhaps the most well-known example of such collections is Budinli Hisalî's compilation of matla couplets by various poets. Metal of the Nezâir’is.

Magazines may not be written in a single language. Even if a poetry magazine's language is Turkish, it's possible to find numerous examples of Arabic and Persian poetry within it. Sometimes, even RumcaPoetic examples like Serbian, Armenian, and other languages ​​are even encountered. Therefore, while such works encompass a vast period of time in one respect, they also embrace the civilizational basin to which they belong. Examining Ottoman-era Turkish poetry reveals that Arabic, Persian, and the languages ​​of other nations formed a literature within the Turkish framework. In other words, it is unthinkable that an Ottoman poet had not read Hafez, or if unable to read him, had not listened to him, or was unaware of Imre al-Qays. This reveals another richness of Turkish poetry collections.

Prof. Dr. Murat Ali Karavelioğlu: The Source Work Value of Magazines

Journals should be evaluated separately as source works. Indeed, these works hold a crucial place in the writing of literary history. It is possible to find poems in journals that, for various reasons, were not included in the divan. For example, a poet may have written poems after composing his divan, and these were recorded by enthusiasts and often included in journals. Even a poet without a divan may have all or only some of his poems in journals. Poetry/nazire journals reveal which poems by which poets were appreciated and were popular in their time and in later periods. This is particularly evident in nazire journals. Which poets were considered masters, which of their poems were nazires written for, and how long their influence lasted are all pieces of information gleaned from journals. Thus, journals reveal the literary tastes, preferences, and preferences of long periods.

Murat KaravelioğluAnother point emphasized by is this: Because journals are often compiled by individuals with meticulous attention to detail, knowledge of poetry and literature, and a keen sense of taste, the poems within them sometimes serve as corrections to the poet's divan versions. Such examples are frequently encountered when considering the journals used in divan studies. Many poets and their poems, for various reasons, who have not found a place in literary sources, especially in biography collections, are encountered in these journals, making it possible to introduce them to the literary world. Unknown aspects of poets can also be gleaned from the journals, even if only partial information is available. For example, even if two poets using the same pen name and living in the same period are sometimes confused by the biography writers, the truth can be revealed with a small tidbit of information in the journals.

Professor Murat Ali Karavelioğlu Thank you to.

* Murat Ali Karavelioğlu This is an excerpt from his own article.

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