Klasik Türk Edebiyatında Bilinen İlk Mizahî Takvim Risalesi: İznikli Vahyî nin Meselü l-Îhâmât ı

Abstract

One of the institutions established in the Ottoman Empire in the 15th century was the “müneccimbaşı” (chief astrologer). The main duty of this institution is to examine the sky and its objects and create calendars, timetables, sunrises, etc. was to prepare. While the chief astrologer was preparing "numerical calendar(s)" called hijri, rumi, jalali, etc., which show the dimensions of time due to his duty every year, after a while, he started to prepare a second calendar in addition to these calendar(s): "Ahkam (judgments) calendars”. In the judgments calendar, which was initially included in the numerical calendar and later began to be prepared and distributed in the form of a separate treatise, based on the notes prepared by the chief astrologer, in the newly entered year, the sultan and the dignitaries, starting from the sultan and the dignitaries, made provisions regarding the conditions of people from all classes, predicted comments about the events that would occur, and what was or was not appropriate to do. It would include jobs. These judgments, which concern the entire society, a kind of "astrological fortune telling" in today's view, were met with interest by both the state officials and the public. The poets and writers of the period ignored the Ahkam calendars and managed to give them a literary spirit by adding some humor, some satire, some praise, some stoning and some ironic figures of speech within the section, without spoiling the structure of these features too much. Today's researchers mostly call these literary works derived from Ahkam calendars as "humorous calendars". In classical Turkish literature, four names have been identified as having a humorous calendar: 1. Vahyî-i Evvel, 2. Nasûhî, 3. Zâtî, 4. Küfrî-i Bahâyî. In the studies carried out so far, the texts of the last two of these works were published by experts in the field in an article in 1976 and 2016, while it was stated that the texts of the first two works had not yet been obtained and the sections cited by the biographies from these works were shared as sample texts. In this study, firstly, general information about humorous calendars was given and the life and works of Vahyî-i Evvel, known as the first humorous calendar writer in our literature, were emphasized, and then the calendar that the poet wrote under the name "Meselü'l-Îhâmât" in 1496 and presented to Selim I was discussed. The text of his treatise has been published. While some concepts and terms in the text were explained with footnotes, the copy of the work in the British National Library was compared with the section included in Âşık Çelebi's memoirs, and the detected differences were also stated in the footnotes. Anahtar Kelimeler Vahyî-i Evvel, Meselü’l-Îhâmât, Mizahi Takvim, XV. Yy., Yavuz Sultan Selim, Letayif, Mensur Risale, Mizah, Hiciv. The Journal of Turkish Studies 51, İstanbul 2024, 179-226. | Research Article The First Known Humorary Calendar Tract In Classical Turkish Literature: Meselü'l-Îhâmât Of İznikli Vahyî Nilgün BÜYÜKER GÜNGÖR Dr., Düzce University Rectorate Turkish Language Department, Düzce, Türkiye ORCID ID: https://orcid.org/0000-0002-7109-007X ROR ID: https://ror.org/04175wc52 nilgunbuyuker@duzce.edu.tr Citation Büyüker Güngör, Nilgün. " The First Known Humorary Calendar Tract In Classical Turkish Literature: Meselü'l-Îhâmât Of İznikli Vahyî". The Journal of Turkish Studies, 51 (Spring 2024), 179-226. https://doi.org/... Date of Submission 29.02.2024 Date of Acceptance 22.04.2024 Date of Publication 12.07.2024 Peer-Review Double anonymized - Two External Ethical Statement It is declared that scientific and ethical principles have been followed while carrying out and writing this study and that all the sources used have been properly cited. Plagiarism Checks Yes - Turnitin Conflicts of Interest The author(s) has no conflict of interest to declare. Complaints tkidergisii@gmail.com Grant Support The author(s) acknowledge that they received no external funding in support of this research. Copyright & License Authors publishing with the journal retain the copyright to their work licensed under the CC BY-NC 4.0. 182 Nilgün BÜYÜKER GÜNGÖR ABSTRACT After the February 27 Revolution in the Russian Empire, the Provisional Government took over the administration of the state and governed the country until the Bolshevik Revolution. One of the most important problems that the government had to solve was to continue the functioning of the administrative mechanism as much as possible in order to support the normal flow of life. Thus, it would ensure that local institutions remained under its control. With the decision taken on March 4, 1917, temporary commissars were appointed to the regions where local governments existed. In places where there were no local governments, commissars would be appointed in agreement with the social organizations and officials there. Although this was the basic law, it was seen that the Provisional Government took a number of different decisions for administrative management in the Turkestan Region. In fact, the administration of the Turkestan Region by the general-governorship, which became a kind of exploitation system during the imperial period, was an important region that would test the Provisional Government, which was described as a democratic government. The new government was not supposed to repeat the mistakes of the old regime. Therefore, in this article, the administrative regulations of the Provisional Government in the Turkestan Region, their implementation and reflections on a local scale are examined, and it is aimed to contribute to periodic evaluations. Turkestan Region is the official designation used for the territory of the Turkestan General-Governorship. When the sources related to the study were examined, it was determined that the administrative decisions of the Provisional Government evolved into three stages depending on the special conditions in the region and that the government representatives had difficulty in imposing their authority on the Regional Soviet and the Tashkent Soviet. It was understood that in all three stages, the Muslim people of the region were excluded from the administrative staff in the decision-making authority.