KABÛLÎ’NİN İKİNCİ DİVANI’NDAKİ TÜRKÇE VE FARSÇA ŞİİRLERİNİN KARŞILAŞTIRILMASI
Elif ÇevikerXV. yüzyıl şairlerinden Kabûlî (841-883/1437-1478), İran’dan Osmanlı topraklarına gelerek saray şairleri arasında yer almış önemli bir şairdir. Şairin Amasya’da Şehzade Bâyezîd’e (II. Bâyezîd) sunmuş olduğu Farsça kasideleri ile kendisini kabul ettirmesiyle başlayan Osmanlı sarayındaki şairlik serüveni, İstanbul’a gelerek Fatih Sultan Mehmed’in takdirini kazanması ve sarayda itibar görmesi ile devam etmiş ancak birtakım sebeplerle saraydan kovulması ile büyük ihtimalle Bursa’da son bulmuştur. Daha çok birinci divanı ile tanınan şair, saraydan uzaklaştırılması dolayısıyla padişahtan af dileme, padişahın huzurundan ayrılmanın verdiği ızdırabı dile getirme ve saraya yeniden dönebilme temennisiyle padişaha, Farsça şiirleri ağırlıkta olmak üzere içinde Türkçe şiirlerinin de yer aldığı, ikinci bir divan tertip etmiştir. Bu makalede; büyük ölçüde eserleri sayesinde hayatıyla ilgili bilgiye sahip olabildiğimiz Kabûlî’nin ikinci divanı hesaba katılarak şair hakkında kısaca bilgi verildikten sonra bu divanda yer alan Türkçe ve Farsça şiirleri biçim ve anlam yönünden karşılaştırılacaktır.
THE COMPARATIVE STUDY OF PERSIAN POETRY AND TURKISH POETRY QABULI’S SECOND DIVAN
Elif Çeviker15th century worthy poet Qabuli (841-883/1437-1478) came to the Ottoman lands from Iran and was one of the greatest poet among the poets laureate. The adventure of being a poet in the Ottoman palace which had been started by writing the Persian poetry to Bayezid II in Amasia, continued with the arrival of İstanbul and winnig Sultan’s approval and probably ended in Bursa with the expulsion from the palace. The poet who is more famous with his first Divan, presented a second Divan which includes mainly Persian poetry and Turkish poetry, which involves in the wish of forgiveness by Sultan, expressing his grief because of being away from presence of Sultan and lastly wish to return to the palace. In this study after giving a brief information about the poet by taking into account the second Divan of Qabuli, which we can have information about his life with a great deal of his works, the Turkish poems in his second Divan will be compared with Persian poems in terms of form and content.
We can get information about Qabuli’s life through his works more. The first and the most comprehensive study about Qabuli is the study of İsmail Hikmet Ertaylan, which based on poet’s first work (first divan) and the information about the poet is largely limited to the information contained in this study. We did not repeat the information given by the researchers about his life based on only this study and his first divan. But we briefly touched on the information we have obtained as a result of a more comprehensive study by including the second work (second divan).
According to the information in this divan, Qabuli had served Shahzadah Bayezid for 11 years. Therefore it is concluded that his residence in the Shirvanshah palace was no more than five years, taking into consideration the years of his sultan Shirvanshah Ferruh Yesar’s reign (867-906 / 1463-1500) and then he lived in the Ottoman Empire for 11 years. (872/1467-883/1478)
According to the information in the second divan, we learned that the poet had been in Edirne and Bursa except Shirvan, Baku, Aleppo, Amasia and Istanbul. After the poet’s residence in the palace and his happy and reputable days there, he was removed from there by being subjected to the tricks of the malevolent people who could not digest the fact that he was a good poet in the palace and he spent the last one or two years of his life in ordeal, helpless, poor and miserable and he probably died in Bursa.
Following this summary information about the poet, Turkish poems in second divan were introduced as form and content and compared with Persian poems. In his second divan, which is generally composed of Persian poems, Qabuli included a small number of poems in Turkish too. There are three eulogies and six lyrics written in Turkish on this divan.
When we look at the Qabuli’s poems in general, it is possible to say that he reflects the imagination and tradition of classical poetry and has a command of certain regulations of literary tradition. His Turkish poems are similar to Persian poems, both in terms of form, style and content. However, it is difficult to say that Turkish poems are as magnificent as Persian poems. The more flowery the Persian poems, the more plainly Turkish poems are. In poems written in both languages, classical poetic themes and expression patterns are included. However, Turkish poems are not as rich content as Persian poems. In addition, the poet’s ability to respond to the eulogy of Şeyhî, one of the worthy and successful poets of Turkish literature, can be considered as a sign of success in this field.
When we compare the poet’s Turkish poems with Persian poems, we conclude that they are close to each other’s in a style and expression that reminds them of Persian verses. Qabuli obeyed the rules that he had followed in Persian poems in Turkish poetry. In conclusion, Qabuli, who can be said that he had a sound scientific and literary background by looking at his poems, had shown his ability to say poetry in both languages, although not at the same level. By reflecting his talent in Persian poetry to Turkish poems, he also proved that he could also write Turkish poetry in a similar way. In this sense, the command of the poet in Persian and his mastery of Persian poetry are reflected in Turkish poems.
