KIRK VEZİR HİKÂYELERİ’NİN KARŞILAŞTIRILMASI (UPPSALA VE İSTANBUL METİNLERİ) 

Özet

Günümüzde dünyanın birçok ülkesinin kütüphane, akademi ve araştırma merkezlerinde Türk kültür ve medeniyet çevrelerinde üretilen bilim, kültür ve sanat eserlerini görmek mümkündür. Bu eserlerden biri de 15. yüzyılda kaleme alınan Kırk Vezir Hikâyeleri'dir. Arapça aslı kayıp olan Hikâyet-i Erba'în-i Subh u Mesâ adlı bir eserden Ahmed-i Mısrî tarafından çevrilen yazma, II. Murat'a sunulmuştur. Daha sonra aynı eser Şeyhzâde tarafından yeniden kaleme alınmış ve bu şekilde yazılan nüshalar ise hem II. Murat'a hem de II. Mehmet'e takdim edilmiştir (Gibb 1886; Deny 1934; Birinci 2012). Didaktik bir şekilde kaleme alınan Kırk Vezir Hikâyeleri'ndeki asıl amaç, okuyucuların sadece hoş vakit geçirmesini sağlamak değil, aynı zamanda onlara hayatta mutlu ve başarılı olma yollarını birtakım öğüt verici hikâyelerle göstermektir. Söz konusu bu yazmanın, başta İngiltere olmak üzere dünyanın farklı yerlerinde birçok nüshası vardır. Şimdiye kadar tespit edilen nüsha sayısı yetmiş dört olan eserlerle ilgili gerek yurt içi gerekse yurt dışında çeşitli bilimsel çalışmalar yapılmıştır. Çoğunluğu British Library'de bulunan bu yazmaların bir nüshası da Uppsala Üniversitesinin Carolina Rediviva Kütüphanesinde Vet. 38 numarada kayıtlıdır.1Şimdiye kadar üzerinde herhangi bir bilimsel çalışma yapılmamış2 olan bu harekeli nüsha, Hicrî 995 [Miladî 1586-87] yılında müstensih Muhammed bin Mustafa tarafından istinsah edilmiştir. Aynı eserin diğer bir nüshası ise İstanbul Topkapı Sarayı Revan kitaplığında 1081 numara ile kayıtlı olup Hicri 1138 [Miladî 1725-26] yılında Râhatî tarafından kopya edilmiştir. Bu makalede, Kırk Vezir Hikâyeleri'nin Uppsala Üniversitesinde bulunan harekeli ve minyatürlü metni ile İstanbul Topkapı Revan metni yazılış tarihi ve sebebi, içeriği, müstensihleri, hikâye adları ve sayısı, kelime dünyası, söz varlığı ve söz dizimi gibi yönlerden karşılaştırılmış ve birtakım değerlendirmeler yapılmıştır

Abstract

It is possible to see works of science, culture and art produced in Turkish culture and civilization circles in the libraries, academic and research centers in many countries today. One of these works is Stories of the Forty Viziers written in the 15th century. The manuscript translated by Ahmed-i Mısrî from the work Hikâyet-i Erba’în-i Subh u Mesâ whose original copy is lost was presented to Murat II. Afterwards, the same work was rewritten by Şeyhzade and the copies written in this way were presented to both Murat II and Mehmet II (Gibb 1886; Deny 1934; First Edition 2012). The main aim of Stories of the Forty Viziers written didactically is not only to help readers have a good time but also to show them the ways to be happy and successful in life through some didactic stories (Zal 2015). There are many copies of the mentioned manuscript in different places in the world, mainly in England. Various scientific studies have been carried out both at home and abroad regarding the seventy-four copies found so far. One copy of these manuscripts, most of which are in British Library, is registered to Vet.38 in the library of Caroline Rediviva of Uppsala University4. This pointed manuscript on which there have been no studies was copied by copyist Muhammed bin Mustafa in the hegira year 995 (1586-87 a.d.). Another copy of the same work is registered to number 1081 in the Revan library of Istanbul Topkapı Palace, and was copied by Râhatî in the hegira year 1138 (1725-26 a. d.). In this article, the pointed and miniaturised copy of Stories of Forty Viziers found in Uppsala University, and the copy found in İstanbul Topkapı Revan are compared in terms of year of writing, cause of writing, its contents, its copyists, names and number of stories, vocabulary, and syntax, and some assessments are made Story based verbal and written culture has an important role and prevalence between all world nationalities. Because these works carry large traces about social, cultural, economic and political features of the countries they appear. Story, novel and tales which are the some products of written literature It is also possible to gather information about their dreams, beliefs, targets and goals and common values of the nationalities with various levels in which they were produced. At the same time, these types of works, besides entertaining societies and having a good time to the people, have some functions in educating societies in terms of morality by means of placing deductive factors, expressing the truths to the people and giving advices to the governors of the countries from the ancient times. The Turkish culture and literature have a custom of story and tale base upon the ancient time both before the Islam and after the acceptance of the Islam. Samples of story and tales, most of them mentioned about extraordinary events, are to be found in written texts in the previous period of Islam belongs to Gokturk, Uyghur and Karakhanids. After the Turks’ acceptance of the Islam and getting into the new culture and art chamber, poetry, prose and poetry-prose complex types of stories has started to be seen. Some of these works are copyright, some of these are translated from Arabic, Persian and various languages. In most of the prose stories poetical structures are located among the text in various rates. Cultur and literature dates revealed by the acceptance of Islam, most of them are from Arabic and Persian translations and adaptations and works that are compiled by taken as a sample from Persian works. As a result of this, the Turk-Iran-Arabic languge and cultur reliationdhips based upon the previous period of Islam deepened and expanded in the Islamic period with the help of common cultural and literal works. We can give the Ottoman period language and culture products as an example for this. It is possible to see works of science, culture and art produced in Turkish culture and civilization circles in the libraries, academic and research centers in many countries today. One of these works is Stories of the Forty Viziers written in the 15th century. There is a sultan called Şah-ı Cafıkeyn in one of the Persian countries who is famous for his generosity, maturity and social ethics. Married with a beautiful Chinese lady has a son. Sultan’ s son resembles to Hz. Yusuf in terms of his beauty, morality and well mannered behaviors has also qualities as shooting arrows, swimming and having a good education. Sultan never wants to separate the sultan, whose mother died instantly, out of his sight not even a moment. As a result of this, he gives importance to his education by holding private tutors. After some time later, sultan married to another sultan’s daughter. One of the education days, he sees a dream at night and tells him to his tutor. The tutor realizes the bad luck of the sultan’ son and disappears by requesting him never to speak in forty days. Then the sultan’ son doesn’t reply his father’s questions in no way when he come back to the palace. As the sultan thinks that his son has a problem, sultan sends his son near to his wife with his lala and wants his lala to take care of him. Lala tells everything to sultan’s wife and tell her the will of sultan. Then, sultan’s wife empties the palace and is alone with the sultan’s son. By the chance of being alone with him, she tells him that she is fall in love with him. And she suggests him that if he accepts her as a wife, she will kill the sultan. As a result of this, she states that all the sultan’s possessions will be her. She tells him that nobody will know why the sultan died and sometime later tell him to send herself to her father’s home. And also tell him to attack suddenly to their caravan while they are on the way to the home and after killing everybody take her back to the palace again. By this way she tells him that nobody will the woman he take as a handmaiden is his step-mother. So that no one can know the truth that he wants his step-mother as a