Documente Academic
Documente Profesional
Documente Cultură
Those people have never tasted a morsel from the pleasures of life,
Who havent ever got intoxicated by the secrets of the beloveds lips.1
3
Holbrook, Originality, p.440441.
4
Verbaal, The Burden, p.4.
5
Macfarlane, Original Copy, p.6.
6
Cm, Bahristn, p.99; ems al-ays, al-Mucem, p.331; Latf, Tezkiret-uar,
p.155156.
7
von Albrecht, A History, p.12.
cannabis (esrr): a unique semantic field in ottoman poetry 11
period of experimenting, Ottoman poetry finally found its own voice and
its own self-awareness in the late fifteenth century. The newly created
imperial linguistic and literary paradigm termed Rm still heavily relied
on the classical Persian poetical canon but it had already started develop-
ing features that were typically and uniquely Ottoman, features we do not
find either in Persian or in any other Persianate literary tradition.
One of these unique elements of the classical poetic tradition is the
semantic field of cannabis, a typically Ottoman phenomenon which the
present paper aims at exploring briefly. Before turning our attention to
the birth and development of the semantic field of cannabis in Ottoman
poetry, in order to understand how and why this semantic field came into
being, we should very briefly summarize what we know of the history of
cannabis in the Persianate world.8
Franz Rosenthal in his pioneering study on the subject comes to the
conclusion that though cannabis, as a medical plant had long been
known to Muslim physicians, its use as a drug was unheard of in the first
four or five centuries of Islam.9 Muslim sources confirm that the use
of cannabis was originally unknown in the central Islamic lands. B
(15261600), a celebrated Ottoman poet and an acknowledged authority
on religious law, devotes a few paragraphs in his Melim ul-Yan to
the legal status of cannabis consumption and claims that cannabis was
unknown during the time of the founders of the four major Islamic
schools of jurisprudence. The custom, he adds, appeared at the end of the
seventh century after the Hijra.10
A legend of Islamic lore attributing the discovery of the intoxicating
properties of cannabis to utb al-Dn aydar (d. approx. 122123), the
founder of the aydar spiritual community, however provides us with a
somewhat earlier date for the introduction of cannabis use.11 The story
noted down by Marz (13641442) and the copious data provided by
various other sources suggest that cannabis as an intoxicant was intro-
duced to the Islamic world by antinomian spiritual communities (alen
ders, avlaks, aydars, abdls, s, torlas) in the late twelfth century
and originally it was solely used as an entheogen in the spiritual practices
8
For a detailed treatment of the subject see Pri, Beng; Pri, It is the Weed of
Lovers.
9
Rosenthal, The Herb, p.41.
10
Tergip, Bknin, p.305.
11
For the story see Silvestre de Sacy, Chrestomathie, . For Qutb al-Dn aydars
life see Karamustafa, Gods Unruly Friends, p.4446.
12 benedek pri
of dervishes. Though later cannabis based drugs got popular outside these
communities as well, the conceptual domains of cannabis consumption
and dervish life became closely connected in the Persianate world.
Antinomian dervish communities appeared in the Central Islamic lands
in the twelfththirteenth century and as they became an inseparable part
of the social landscape in Iran they made their appearance in Persian
poetry as well. The romanticized picture we get from poems of Sany
aznav (d. 1130), Fard al-Dn Ar (11421220) or fi (13251392)
is very far from the description of historical sources which speak of them
as a despicable and detestable creed who are very far from the tenets of
Islam.12 In alenderiyyt poems dervishes are often depicted as wander-
ing pious rogues who dwell among ruins, drink wine and fall in love with
human beloveds.13 Though these practices fall outside of the boundaries
of orthodox devotion, since they are all meant to help devotees in their
spiritual quest of acquiring a personal experience of God through ascet-
icism and intoxication by love or wine, both of which are firmly set in
Persian courtly culture, they were deemed acceptable as metaphors for
people with mystical inclinations. Contemporary opinion of cannabis
consumption was very much different because though cannabis was used
by dervishes only for spiritual purposes, it also became a cheap and eas-
ily accessible alternative of wine among the poor who could not afford
alcohol. Since cannabis was mainly used by people of low social status,
the poor and dervishes who were shunned by religious Muslims, it acquired
the status of a detestable substance in public opinion. Most Persian poets,
like Sads following rub that illustrates this well, speak of cannabis
very unfavourably and advise their readers to avoid it.
Agar dam bda-yi gul-rang ba-ur If you are a human being you should
Bar nla-yi ny u nama-yi ang ba-ur consume rose coloured wine,
Gar bang ur u sang mn bar cy [And listen] to the complaints of the flute
Yak-bra u bang m-ur sang ba-ur14 and the melodies of the lute.
If you consume cannabis, you become
like a stone, you cannot move,
When you are [feeling like] consuming
cannabis, at least once you should try
consuming a stone instead.
12
Turan, Seluk Din Tarihine Dair Bir Kaynak, p.555.
13
For the poetic genre of alenderiyyt see De Bruijn, The Qalandariyyt.
14
Kulliyt-i Sad, p.1032.
cannabis (esrr): a unique semantic field in ottoman poetry 13
15
Dvn-i Fatt, f. 57b91b.
14 benedek pri
Kelbd finally complies and gets intoxicated. Amr with a deftly per-
formed trick consumes some medicine instead of cannabis and thus
remains sober, and captures his prey in the end.16
amzavs amza-nme is important for us from several points of
view. First because it confirms that the consumption of cannabis was a
regular practice among antinomian groups and that it was an integral part
of their rituals. Secondly the story is our first Turkish text where the
Ottoman word esrr occurs in the meaning of cannabis and thirdly, the
fact that esrr (secrets), the Arabic plural of srr (secret), is used in
this sense among dervishes indicates that the meaning extension of the
word might have occurred in this social group. The process however,
might have taken place at an earlier date and in a Persian linguistic envi-
ronment. A couplet by Mevln Cell al-Dn Rm (12071273) suggests
that the cannabis meaning of esrr had already been used in Persian in
the thirteenth century.
alandar gari fri m-numyad Though a alender pretends to have reached
Va lkan nst dar asrr fri17 [the level of] total detachment,
He is not [at all] detached from cannabis.
16
Kurtcu, Hamza-nme, p.129130.
17
Mevln Cell al-Dn Rm, Kulliyt, p.500.
18
Glpnarl, Alev-Bekta, p.214, 251.
cannabis (esrr): a unique semantic field in ottoman poetry 15
use outside dervish circles. Unlike in Iran, cannabis seems to have been
consumed in its various forms also by members of the elite in the Otto-
man Empire. Mehmed the Conquerors letter addressed to the tutor of his
son Bayezid suggests that the young prince and his friends regularly
consumed various cannabis preparations.19 The important role antino-
mian communities played in the life of the expanding empire and the
overall popularity of cannabis based drugs might have contributed to the
fact that unlike in Iran the conceptual domain of cannabis was not sneered
at and was not excluded from social and literary discourse.
We are not able to reconstruct the process whereby the conceptual
domain of cannabis with its lexical field became part of the signifying
universe of Ottoman poetic tradition. Nevertheless, we might at least
surmise that dervish poets, like ayret (d. 1534) and ayl (d. 1557) or
drug addict poets like ub who, according to elebi, got his
inspiration for his poems by consuming cannabis,20 played an important
role in this. Their poetic experimenting however would not have been
enough to introduce a new conceptual domain into the poetic tradition,
and thus to establish a fresh semantic field that wasnt earlier part of the
Persianate poetic tradition, without the help of favourable historical and
literary conditions.
The ultimate force behind the processes that created a possibility for
the establishment of the semantic field of cannabis was the ambitious
vision of building an Ottoman empire that, among other things, also
manifested itself in the foundation of a new imperial linguistic-literary
paradigm.
The efforts to create a new, Rm (Ottoman) literary tradition which
were greatly helped by imperial patronage resulted in a lively and bustling
literary scene with hundreds of professional and amateur poets in the late
fifteenth and early sixteenth centuries.21 Literature, especially poetry,
suddenly became an important public affair which lead to the evolution
of a living Ottoman poetical tradition, sensitive and open enough to be
in constant discourse with the world around. This new poetical para-
digm developed its own unique mundus significans, a flexible and open
19
Ferdn, Mecma-i mnet, p.270. For a modern transcription of the text see
Ayverdi, Edeb, p.211212.
20
k elebi, Meir-uar, p.1280.
21
For a comprehensive treatment of the topic of a new imperial linguistic-literary
paradigm see Kuru, The Literature of Rum.
16 benedek pri
Nie beng arb eng sz So much cannabis and wine and harp and
Gndz esrk gece ayrn tevbe l25 lute [music].
[You are] drunk during the day and intox-
icated at night. Repent!
22
Earlier scholarly efforts were limited to collecting vocabulary items that were
thought to have been in connection with the use of cannabis. Onay, Eski Trk, p.215222;
Erkal, Divan iirinde.
23
Balbaba, Kemal mm Divan, p.266.
24
Ayran is a cold beverage made of yoghurt, water and salt.
25
Balbaba, Kemal mm Divan, p.295.
cannabis (esrr): a unique semantic field in ottoman poetry 17
26
Sungur, h Divn, p.149.
27
Avar, Revn Dvn, p.177.
28
Bilgil kim nam u nasrda mnsebet mlazas emr-i ehemm ve rkn-i eemdir.
Mesel aan kim gl ikr edeler gerekdir ki blbl ikr edeler. n ll ikr edeler
gerekdir ki lal u yt ikr edeler ve n sn ikr edeler gerekdir ki ikr edeler.
Ve cmle kmiller mnsib riyetini emr-i lzim bilrler. Surr, Bar, f. 128a.
18 benedek pri
We can see side by side examples proving the existence of the semantic
field and examples where Surrs rules of semantic relations are not
observed. In some couplets included in Nams anthology the two terms
esrr and ayrn forming a tensb occur together, in other beyts
they appear either alone or more importantly, in a poetic context that
after the final consolidation of the semantic field would be considered
inappropriate.
The semantic field of wine and the semantic field of cannabis
would later quite often appear in the same couplet, either as one of them
dominating the first hemistich and the other one the second mir or in
the form of a leff ner. The elements of the two semantic fields usually
do not intermingle.
md (d. 1571)
Gep bezm-i cihnu bde-i ev We have relinquished the wine of pleas-
afsndan ures and joys of the worlds banquet,
Bugn esrr- a- sebz ayrnyuz We are intoxicated (ayrnyuz) by the
cn29 secrets (esrr) of your peach fuzz.
Srr
Mey-i lalle esrr- au keyfiyeti ld The joy of the wine of your ruby [lips]
Dil-i huyr lin gh mestlik gh ay- and the secrets of your peach fuzz
rnl30 Made the sober heart sometimes drunk
and sometimes intoxicated
Though the semantic field of cannabis seems to be still rather fluid in the
early 1520s, most of its core elements make their appearance in Nams
anthology. An often-used synonym for esrr in the jargon of sixteenth
29
Selvi, md, p. 181.
30
nver, Gelibolulu Srr, p.449.
31
Edirneli Nazm, Mecma, p.160.
cannabis (esrr): a unique semantic field in ottoman poetry 19
32
nl, Cinnnin Bedyil-sr, p. 226227.
33
Aka, Menkib, p.59.
34
Edirneli Nazm, Mecma, p.764.
20 benedek pri
35
Edirneli Nazm, Mecma, p.169.
36
Edirneli Nazm, Mecma, p.2579.
37
Salmn Svaj, Dvn, f. 6b.
cannabis (esrr): a unique semantic field in ottoman poetry 21
38
Tarlan, Necati Beg Divan, p.256.
39
oa, a small box used for storing drugs, is often used as a metaphor for the
beloveds mouth in classical poetry.
40
Dols, Majnn, p.33; Gorini, Bimaristans, p.16.
41
Doan, Terceme, p.242. Ritter, Ocean of the Soul, p.394, n. 1.
42
Terziolu, Helvahane Defteri, p.2223, 26; Tabip Mustafa Ebul-Feyz, Tuhfetl-
Mteehhiln, p.17.
43
Tarlan, Ahmet Paa, p.119.
22 benedek pri
The noun mferri appears more than a dozen times in Nams anthol-
ogy, nevertheless only once does it seem to occur as part of the seman-
tic field of cannabis. This single example comes from Gelibolulu Srr
who later, as we have already seen, became an authority on poetics.
Bir mferri leb grp gedi Srr Srr saw that exhilarating lip and passed
kendden out
Ger eker esrr- u eskiden ayr- Though he has been taking the secrets of
ndur46 your love for a long time, he is still
intoxicated.
As we have seen in the couplet of Ahmet Paa, beloveds red lips and
mferris containing powdered gems are semantically linked in classical
poetry due to their resemblance in colour. As Nams couplet indicates,
this is not the only semantic bond connecting the two concepts in six-
teenth century Ottoman poetry.
Laf (d. 1582) listed leb-i dilber among the many designer drugs sold
in Tahtakale and called it a mferri terkb, an exhilarating electuary
which helped people to get rid of this-worldly sorrows, be merry, laugh,
have a happy time and which assisted them in their efforts in prevent-
ing the dust raised by the turns of fortune to settle on their minds.47
nalzde asan elebis (d. 1604) opinion about the strange and
mferri-like lines of lh (mid-sixteenth century) that continuously
44
Fuzl, Beng, p.24.
45
Ber was a term denoting a group of designer drugs containing mainly opium, pow-
dered white henbane seeds, the resin of resin spurge, honey and various other spices.
46
Edirneli Nazm, Mecma, p.633.
47
Bir am- cihn-gzern urrem ve andn ve dn- ferhn olup pr-i sipihri
rine ve dihkn-i dehri kine glmekde ve gerd-i derd-i rzgr r- ra ubr ver-
memek iin l- bn misl abblar ve leb-i dilber gibi mferri terkbler kesb-i fera ve
def-i tera edip mil olmada. Ltif, Evsaf, p.52.
cannabis (esrr): a unique semantic field in ottoman poetry 23
put his readers in a joyful mood and made them laugh confirms Lafs
description.48 This exhilarating effect leading to a kind of euphoria made
the drug so popular that Muaf l (d. 1600) thought it important to
warn his readers that it is certain that the electuary (terkb) and the
paste called the lip of the beloved (dilber lebi) is not a thing intelligent
people should consume.49 elebis (d. 1572) description of the
social gatherings in a druggists shop indicates that leb-i dilber became
a fashionable party drug and a serious rival to wine by the middle of the
sixteenth century. Nass (mid-sixteenth century) ar (druggist)
shop was a place for merry parties where the witty ones of those times
got together. His friends who loved wine took long pulls at the wine-
coloured bottles and those who were intoxicated by the secrets (esrr) of
this world sucked on the lips of the beloved (dilber lebi) in order to clear
the dust (ubr) from the mirror of their minds.50
These descriptions suggest that dilber lebi or leb-i dilber was a soft
pill containing cannabis and other ingredients, among them something
sweet, possibly sugar or honey as the drug later gave its name to a kind
of halva.51 It was the only intoxicating substance Evliy eleb (d. 1684?)
who provides us with a long list of Ottoman designer drugs admits to
have used on a regular basis.52
We have already seen that not long after it entered the world of Islam,
cannabis became a rival to wine as an intoxicant. If we bear this fact in
mind and add that leb-i dilber was the name of a popular cannabis based
designer drug described by elebi as a substance clearing the dust
of sorrow from the mirror of the mind, we will see Muibbs (d. 1566)
following, very simple looking couplet from Nams anthology in a slightly
different light and might interpret the noun phrase leb-i dilber as a word-
play (tevriye) referring to a beloveds lips as well as to a sweet cannabis
pill.
48
Kelimt leb-i dil-ber gibi mferri olmala ern oyanlar dim rrem
andn olur. Knal-zade, Tezkiret-uar, p.171.
49
Terkb ve dilber-lebi dedikleri macn bile asb- ekya d edinecek mhmel
degl idgi muarrerdr. eker, Gelibolulu, p.300.
50
uref-y vat dkknna cem olup mey-r- yrn e-ml-i rengnden ekerler
ve esrr- lemden ayrnlar yne-i ra onan ubr def etmek in dil-ber lebi emer-
lerdi. k elebi, Meir-uar, p.877.
51
Isin, Sherbet, p.120.
52
Gkyay, Evliya elebi Seyahatnamesi, Vol. I, p.313.
24 benedek pri
Jeng-i amdan her ki dil ynesin pk If someone wants to clear sorrows rust
istese from the mirror of his heart
Y leb-i dilber gerek yod arb- f He either needs the lips of the beloved
aa53 (or drug pills) or he needs pure wine.
Mferri and leb-i dilber with additional elements like terkb (electu-
ary), macn (paste), oa (a small box for storing drugs), abb
(pill) constituted a sub-field of the semantic field of cannabis, which
we might call the sub-field of leb-i dilber or the sub-field of lay
societys cannabis use. A macn makers shop full of poetically inspir-
ing objects, materials and ideas offered poets a good opportunity to show
off their poetic skills through describing a contemporary Ottoman scene
and at the same time exploiting the poetical potential inherent in the
ambiguity of these terms. From among the three macnc gazels com-
posed by t (d. 1546), Srr (d. 1562) and Mun (sixteenth century)
respectively, the last poets lines show the best how the sub-field of leb-i
dilber looked like in its entirety.
Gzm u old eylerken Sitanbul ire While I was strolling in Istanbul my eye
seyrn fell on
Alm znet ile bir gzel macnc A newly opened nice shop of a beautiful
dkkn macn-maker
Oturm anda bir oa-dehen yr A beloved sat in there, his/her mouth was
mferri-leb like a drug container, his/her lips were
Ki bir keyfiyyet ile oaya oym nie exhilarating,
cn The euphoria he/she induced had already
Anu ayrnlndan ben kleh etmezdm bound several souls to his/her drug box.
ey zhid Ascetic! His/her dumbfounded state
Gtrsem baum stinde ubr- rh- would not make me don a dervish cap,
cnn Not even if I threw the dust of the road of
Ger ol dil-ber lebi fikrin edersem ben the beloved upon my head.
gece gndz If I think of this beloveds lips (leb-i dil-
Olur bu asteler gibi anu esrr ayrn ber) day and night,
Mun alur gl gz bir abbe I would be intoxicated of this persons
am almaz secrets like these [love-] sick people.
Yeyp macn berini tem eylese Mun! It will open up the eyes of your
an54 soul and not a single grain of sorrow
will be left
If you consume his/her macn and ber
and keep looking at him/her.
53
Edirneli Nazm, Mecma, p.137.
54
Pervne b. Abdullah, Pervne Bey Mecmuas, p.758.
cannabis (esrr): a unique semantic field in ottoman poetry 25
Azl
ol adar evk-i leble mest ayrn I became drunk and intoxicated by desir-
olmuam ing your lips so much
Smaz old cradn- dilde esrrum That my secrets did not fit into the pouch
benm55 of my heart.
ayl
Ey ayl cradn- sne-i b-kneden Hey, ayl! From the pouch of my
lem-i u hveyd eyledm esrrn56 bosom which is without hostile feelings
I have divulged the secrets of the world
of your love.
55
Edirneli Nazm, Mecma, p.1655.
56
Edirneli Nazm, Mecma, p.2363.
57
Solmaz, Ahd, p.261.
26 benedek pri
I
P-berehne ba au oldu muibb-i With shaved head and barefoot we have
nedn become lovers of the dynasty.
Tekyegh- iinde ib-esrruz In the dervish convent of love we have
bugn59 been initiated to the secrets today.
tem
Maabbet tekye-ghnu fen urynyuz My beloved, we are the naked ones who
cn are being annihilated in the dervish
Leb alvsnu lmlsi ayrnyuz lodge of love.
cn60 My beloved, we are the dying ones who
are intoxicated by the sweetmeat of
your lips.
58
Gltekin, Mecma, p.193.
59
Uzun, skdarl Ak Divan, p.160.
60
Gltekin, Mecma, p.37.
cannabis (esrr): a unique semantic field in ottoman poetry 27
ayl
Esrr- kinta ezel cradn iken Since Eternity is the pouch containing
Ben nekh-i da ayrn idm saa61 the secrets of Creation,
I have [always] been intoxicated by you[r
existence] in the convent of love.62
ayret
I esrr ile tekye-i dehr ire bu gn In the convent of time by the secrets of
ayretyem yrrem vlih u ayrn-ekil 63 love
I was confounded [I am ayret] and I
keep wandering in an altered and intox-
icated state [of consciousness] today.
61
Tarlan, Hayl Bey Divan, p.103.
62
I am deeply grateful to Edith Ambros for suggesting an alternative interpretation.
Since for all eternity it was the pouch containing the secrets of Creation, I have been
intoxicated by you in the convent of love.
63
avuolu, Tanyeri, Hayret Divan, p.289.
64
avuolu, Tanyeri, Hayret Divan, p.415.
28 benedek pri
65
Parmakszolu, Abdurrahman Gubrnin Hayat, p.347.
66
Gltekin, Mecma-i Nezyir, p.316.
67
Ernsal, The Life and Works of Tci-zde, p.199.
cannabis (esrr): a unique semantic field in ottoman poetry 29
ys (sixteenth/seventeenth century)
Tera etme ubr- a- sebz lal- Do not shave the powder-like green peach
nbudan fuzz from above your clear ruby [lips],
Seni her kim grrse vlih ayrn olur68 Anyone who looks at you becomes bewil-
dered and intoxicated.
One of the side effects of cannabis is that it makes people laugh. The
concept of laughing expressed either by various forms of the Turkish
verbs glmek (to laugh) or the Persianate Ottoman words ande (laughter)
and andn (laughing) also became integrated into the semantic field of
cannabis.
B (d. 1600)
Yeyb esrrn gler al- cihnu rine Consuming his/her secrets [alternatively:
am ubrn rdan def eden ayrn eating his/her cannabis] he laughs at
dede69 the wounds of the people of this world
The intoxicated dede [alternatively: ay-
rn Dede] who has cleared the dust of
sorrow from his mind.
t
Grdi kim berg-i azn gibi dker yan He/She saw that tears were falling from
gzm my eyes like autumn leaves
Etdi fal- gl gibi macn ile andn He/She made me laugh like the spring
beni71 with his [cannabis] paste.
68
Gltekin, Mecma-i Nezyir, p.66.
69
Pervne b. Abdullah, Pervne Bey Mecmuas, p.569. Pervne Begs anthology
preserved 28 gazels by B that are not included in the critical edition of his divan.
The above quoted couplet is from one of these. Bahadr, Bknin, p.209.
70
Sara, Emr Dvn, p.294.
71
avuolu, Tanyeri, Zat Divan, p.317.
72
Bapnar, Basr, p.570571.
30 benedek pri
most often expressed by the noun alv thus also and very smoothly
became part of the semantic field of cannabis.
oa-bz- dehr terkbin o zehr-ldedr Leave the poisonous party drug of fortune,
oa azndan aa tiry olan esrra the great juggler!
ba75 Look at the secrets of his drug container-
like mouth, that are the antidote against
it!
73
Yekba, Sehi Bey Divan, p.281.
74
nver, Gelibolulu Srr, p.419.
75
nver, Gelibolulu Srr, p.451.
cannabis (esrr): a unique semantic field in ottoman poetry 31
Poetic texts from the second half of the seventeenth century onwards
however indicate a sudden and profound change in the history of the
semantic field and show that it quite quickly went out of fashion. Though,
as a few scattered examples from poetic texts show, it always remained
76
Gyna, Pervane Bey.
77
Solmaz, Ahd, p.384.
78
Bapnar, 17. Yzyl airlerinden Beyn Dvan, 675.
32 benedek pri
Bibliography
Aka (Volkan), Menkib-i vce-i Cihn ve Netice-i Cn, Yksek Lisans Tezi,
Sivas, Cumhuriyet niversitesi, 2008.
Albrecht (Michael von), A History of Roman Literature, 1. From Livius Androni-
cus to Boethius, Leiden, Brill, 1997.
Algar (Hamid), Jm and Ibn Arab: Khtam al-Shuar and Khtam al-Awliy,
Ishraq 3 (2012), p.138158.
k elebi, Meir-uar, Kl (Filiz) ed., Istanbul, stanbul Aratrmalar
Enstits, 2010.
Avar (Ziya), Revn Dvn. URL: http://ekitap.kulturturizm.gov.tr/Eklenti/106
43,revanidivaniziyaavsarpdf.pdf?0 (21. 11. 2015)
Ayverdi (Samiha), Edeb ve Manev Dnyas inde Fatih, Istanbul, 1953.
Bahadr (Savakan Cem), Bknin Pervne Bey Mecmuasnda Yer Alan
Yaymlanmam Gazelleri, Turkish Studies 8 (2013), p.187213.
Balbaba (Sefa), Kemal mm Divan. Tenkitli Metin ndeks, Yksek Lisans
Tezi, Kahramanmara, mam St niversitesi, 2009.
Bapnar (Fatih), 17. Yzyl airlerinden Beyn Dvan, Doktora Tezi, Istanbul,
Marmara niversitesi, 2008.
Bapnar (Fatih), Basrnin Bengnme Adl Eseri, Turkish Studies 6 (2011),
p.567576.
Cm, Bahristn, stanbul, 1846.
avuolu (Mehmet), Tanyeri (M. Ali), Hayret Divan, Istanbul, stanbul ni-
versitesi, 1981.
avuolu (Mehmet), Tanyeri (M. Ali), Zat Divan, III, Istanbul, stanbul ni-
versitesi, 1987.
De Bruijn (Johannes Thomas Pieter), The Qalandariyyt in Persian Mystical
Poetry From San Onwards, in Lewisohn (Leonard) ed., The Legacy of
cannabis (esrr): a unique semantic field in ottoman poetry 33
Turan (Osman), Seluk Din Tarihine Dair Bir Kaynak: Fustt ul-adle f
kavid is-saltana, in Fuad Kprl Armaan: 60. Doum Gn Mnase-
betiyle. Istanbul, 1953, p.531564.
nl (Osman), Cinnnin Bedyil-sr, Doktora Tezi, Izmir, Ege niversitesi,
2008.
nver (Niyazi), Gelibolulu Srr ve Divan, Doktora Tezi, Ankara, Gazi niver-
sitesi, 2010.
Uzun (Sreyya), skdarl Ak Divan, Tenkitli Metin, Nesre eviri ve 16. yy
Osmanl Hayatnn Divandaki Yansmalar, Yksek Lisans Tezi, Istanbul,
stanbul niversitesi, 2011.
Verbaal (Wim), The Burden of the Past, in Verbaal (Wim), Maes (Yanick), Papy
(Jan) eds, Latinitas Perennis, 1. The Continuity of Latin Literature, Leiden,
Brill, 2007, p.313.
Yekba (Hakan), Sehi Bey Divan, Istanbul, Kitabevi, 2010.
36 benedek pri