Teme, motivi i simboli u pjesmama divanskih pjesnika iz Bosne i Hercegovine

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Sažetak

The poetic creations of 16th and 17th century divan poets from Bosnia and Herzegovina is analysed with regard to the themes and motives found in this poetry. Since it was a poetry created primarily within the spiritual heritage of basic Islamic principles, first of all the Kur'an, Hadith (tradition) and numerous teachings of the Islamic mystics, as well as the tradition of folk literature, legends, motives and other things, all these themes found a place in divan poetry. Divan poets used Kur'an and Hadith quotations in their verse which was very difficult considering the demand of metrics to which the verse was subject. Therefore, shorter syntagmas were often quoted, or the Kur'anic messages were transmitted in their translations into Turkish. Sabit of Uzice, whose verse are most often analysed in this study, and also when other topics and motives of divan poetry were in question, was especially successful in this. Especially frequent in the poems of divan poets are motives from Kur'anic stories. There, in the first place, as morals, the motives of the Prophets Abraham, Noah, Salih, Idries, Moses, Job and Jesus were included. It is understandable that the divan poets in their verse mentioned Muhamed most often, and the one topic  Muhamed's accension to Heaven - known in Islamic literature as the Miradj have used, as far as is now known, four of these poets in Turkish: Edai Sinan Chelebi, a Sarajevo poet from the end of the 16th and the beginning of the 17th centuries, Asim Yusuf Chelebi and Mahmud Reshid (both from Sarajevo and both from the end of 17th century and the beginning of the 18th, and finally, the best known among them - Sabit of Uzice.

Another, but also certainly the most frequent theme of divan poetry is tesawwuf - Islamic mysticism and especially that inspired by Shiism. Devotion to the idea of Shiism can be seen in most dervish orders through their expression of devotion to Ali, his family and descendants, as well as to the Twelve Imams. Of course, there is also Muhamed's daughter, the wife of khalifa Ali, Fatima, who is the only woman eulogised by the tesawwuf poets. This devotion to the family of Muhamed and Ali is especially pronounced with the poets of Mawlawi, Hurufi, and especially Bektashi orientation, and among the Bosnian poets, whose verse is presented in this paper, these are primarily Ahmed Vahdeti from Dobrun near Višegrad, and Husein Lamekani. Within this framework of devotion to Muhamed's family, the motive very frequently used is the event in Kerbela, when several years after Ali's death, his sons Hasan and Husein were killed. The cult of martyrdom and the holiness of Kerbela, where Husein was killed, were emphasized in a ghazel of the famous divan poet Fuzuli Baghdadi, and Fuzuli, who inspired numerous poets from these parts, had his folowers in the description of that theme in Vahdeti and Lamekani, but Sabit was the one who used the theme with most success. Also the theme
57 of wahdei vujud (Unity of Being) was present in Islamic philosophy and literature and had prolific followers in Yugoslavia in the above mentioned poets, and later in Meyli, Sirri. while its reflections can be felt as late as the 20th century in Musa Cazim Catic.
Along with the famous personalities whom history records as scholar, poets and wisemen in the divan literature, the names of those who entered legend by their wealth, unselfishness or courage are mentioned, particulary in regard to the characteristics that made them famous. Among these famous ones mentioned in poetry are good men such as Ibrahim Edhem, who was a ruler in Belh in the 3rd century (hajira), whose giving up of the
throne and relying on God were the frequent subject of alusion of the divan poets of tesawwuf orientation. Here also belong Hakim Senai, Mansour
Hallaj, Guneyd Baghdadi, Buhlul, the Seljuk ruler Melekshah, Jengis and Hulagu, the Mongol rulers, etc.
Persian influence in divan literature, is amnog other things, reflected in the use of personalities from Persian mythology such as Farhad, Shirin, Efrasiyab, Keyhusref, Behram-i gur, Rustem, Suhrab et al. Inspiration for these characters is Firdusi's Shakhnama as well as Nizami's (died 1195/96) poems of the Five Books (Hamsa).
Within these mythological themes the divan poets wrote about supernatural beings - legendary birds and other animals - but they were especially attached to astrological themes. Namely, for their fanciful comparisons, they often used celestial bodies. The best known work in divan poetry is Melhama by Jevri, and in Yugoslavia the best known for his prophetic verse is Hasan Kaimi. Stars had their symbolism even in those poems which were not prophetic in character. They simply symbolized power, intelligence, beauty, fidelity, stubborness. When some celestial body was mentioned, immediately a certain colour, warmth or cold were understood, etc. All this one needs to know when reading divan poetry, so that its spirit will be clearer and more accessible. Finally, the present paper deals with research into themes and motives from everyday life in divan poetry.
The assertion that everyday life was of no great importance in the inspiration of the divan poets is wrong. In some poems of the divan poets there can be found the atmosphere of towns, court life, holiday atmosphere, the lives of the poets themselves, their position and role in society. Kassidas are the special poetic medium for research into the problems of everyday life. As poems - eulogies or laments - they present the life of the time very realistically. In that context the poetic work of Sabit of Uzice is discussed, who in several kassidas, and especially those dedicated to the Vizier Baltaji Mehmed-pasha, described the life of Istanbul literary circles in an extraordinary way, emphasising especially the importance of his contemporary Nabi of Haleb. Not less interesting are the poems of Nerkesi, Edai Sinan Chelebi, Meyli, and others about Sarajevo, of several poets of Mostar about Mostar, et al.

 

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1990-12-31

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