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1991 Yunus Emre Love Year— Among Turkish Poets O F the Centuries and Is Still Felt in the the Middle Ages, There Is One Republic Era

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1991 Yunus Emre Love Year— Among Turkish Poets O F the Centuries and Is Still Felt in the the Middle Ages, There Is One Republic Era ANKARA, 21 FEBRUARY 1991 TURKISH DIGEST 1991 Yunus Emre Love Year— Among Turkish poets o f the centuries and is still felt in the the Middle Ages, there is one Republic era. who stands out and who even According to Yunus Emre, today occupies a special place human life encompasses only a in Turkish poetry: Yunus segment albeit an important part, Emre. UNESCO declared of the long journey from time 1991 as “ Yunus Emre Love without beginning to time Year". without end. The purpose of com­ There is not ing into the world is for man to much known about his life. Most know himself and God. This of the information is disputable. gradual process spans one’s A “ Divan” compiled possibly one lifetime. Human beings come in­ century after his death which is an to the world not once, but many extensive collection of his poetry, times. The thought of mortality, sheds some light on the life of this the feeling of transitoriness, and popular philosopher-poet. Accor­ the phenomenon of death compel ding to this information, he lived us to contemplate the meaning as in the second half of the Xlllth well as the beginning and the end century and in the first quarter of of the journey which we call life. the 14th century. Our existence does not start and A study of his “ Risaletun- end with us, because the soul has Nushiye” (Book of Advice), existed since the beginning of time believed to be among his last and it is destined to continue after works, suggests that he was our excursion through the world still alive in 1407, though at a very has been completed. old age. Expressions and concepts During this adventure we covered in his works indicate that take cognizance of the existence of he was a contemporary of God who transcends us, Mevlana Celaleddin Rumi. His whereupon, we seek Him out with deep grief at the death of Mevlana all our soul. Yunus bases his con­ is expressed in his works. cepts on the precept of constant transformation and maturation. All his works clearly indicate Within the body (corporeal and his high level of knowledge of material universe), the soul (spirit; Islamic mysticism, literature and psychic existence) has continual the Koran. There is no definite in­ action and movement. It propels formation about his life, but his itself toward God. Love is the ex­ surroundings, his thoughts, his pression of this profound longing. world views and his beliefs may be For Yunus, as it is with the ex­ clearly seen in his poems. There is istentialists, self-transcendence is no other folk poet, who enjoys the most important aspect of such overwhelming popularity human existence. Time is the ex­ throughout Anatolia. With his pression of the soul transcending pure language and clear thoughts, the body. he has played a great role in the The poet, who sees and creation of Turkish literature, and knows the world and comes to the ever-developing Turkish learn the truth of all things, leaves language in particular. Many his fear of death behind, and even studies were carried out on Yunus welcomes it with his words: Emre during the Republic, starting Let me muse in the cells o f recluse, with the work of Prof.Fuat Let me bloom eternally ¡ike the Köprülü. These were followed by rose works of Burhan Toprak, Ab- Or be a nightingale in the friend’s dulbaki Golpinarli, Cahit Öztelli mews. and Sebahattin Eyüboğlu. Let me sing and pray, calling out An international seminar to my friend. held in Istanbul in 1972 discussed the understanding of humanism in the art and philosophy of Yunus Emre. His influence on Turkish Yunus Emre was not content with simple in the mainstream of the humanist tradition poetry has continued throughout gnomic statements about charity andphilantropy. which, from the outset, has claimed the moral He was not a prophet or visionary, not an right to criticize the establishment and the powers öanas ordinary dervish engaged in evangelical work nor that be. Unlike the literary humanism of the an ascetic monk. Although his religious thinking Renaissance which was elitist, Yunus Emre’s was steeped in metaphysical abstractions and his humanism was populist. He spoke out poetry occasionally given to dithyrambic courageously against the oppression of outbursts, he was a man of the people and for the underprivileged people by the rulers, landowners, people-a spokesman for social justice. He stood wealthy men, officials, and religious leaders. Page 2 & 3 21 February 1991 Selected poems from Yunus Emre Ever since Yunus fell in love with you H is soul is pill of beauty and joy: W o have dashed into Truth in its mansion, TAo darkest nights and the glittering days, Living a lovely new life all the time, 1« case my Friend does not return to me, Viewing all beings in adoration, The seven stars of heaven with bright rays, He has escaped the ravages of age. Then let me return to the Friend's embrace: o God. if you would ever question me, The visions and spectacles of both worlds— The tablet where the Word forever stays— I'm willing to suffer pain and torture This would he my outright answer to Thee: W o have found these in all of Creation. We have found these in all of Creation. Many people say to Yunus: If that is how I can see the Friend's face. "You have become old, let love loose." True. I sinned-brutalized my own h em Time never pays love a visit, A handful of dust was my stock in trade, B u i what have I done against you. my King. Months and years are not part of it. And love took even that away from me: Did l make myself? I'm your creation These skies which revolve in endless races Mount Sinai where Moses ascended high, N ow I have no capital left nor shop. W hy drench me in sin. Bonovolont One. And all these subterranean places The sacred mansion built up in the sky, Look deep into me with divine wisdom What use is going to the market place? And the seventy thousand disgraces— The trumpet which sounded Israfel's cry— Until I become visible to you: The Friend has H is nice shop, neatly set up: I sow dungeons when I opened my eyes- W o have found these in all of Creation. We have found these in all of Creation. Because before I appeared in this shape Teeming with devils, temptation and lies. I had a hundred thousand forms. Cheerfully H o walks around in that shop. But my heart cringes, my sins are countless: To shun death hy hunger, many a time, Humbly I must go implore the Friend's grace Before Adam was created, I„ prison. I had to eat dirt and grime. The seven layers of earth and the skies. The Old Testament, the Now Testament, Before the soul entered the mold. M y heart declares: "The Friend belongs to me." All the hills and mountains and the seas. Before Satan found damnation, Did your dominion become any less? The Koran and the Psalms: all their intent, My eye declares: "The Friend belongs to me." The Hell of damnation and Paradise— All of H oovon was where I roamed. D id l usurp any of your prowess? And the truth imbedded in their content— My heart urges my eye to have patience, W o have found these in all of Creation. We have found these in all of-Creation. Yearning to receive news, to keep pace. tomorrow is today: this is when M y W e must accept those who have looked at God the might of God appeared. A s sharing God's life, as one and the same. Are you hungry? Did l eat your ration? H ow can a man pass through a hair-thin bridge? If a person has received the blessing Did I deprive you. cause your starvation? H o falls or clings on or flies off the ridge. Your love has wrested me away from me, Of God's vision, he is beyond disgrace. D o you still seek revenge though you killed me. Your slaves build bridges for the public good, You're the one I need, you're the one I crave. □ Since I rotted, since darkest soil filled me. Those who pass through it head for the Godhead. Day and night I bum, gripped by agony, You're the one I need, you’re the one I cravo. You built me a bridge to cross, thin as hair: I wisA its firm foundation will hold sway Out of your traps I’m to choose my own snare. S o those who cross it know it’s the true way. I find no great joy in being alive, If I cease to exist, I would not grieve, The only solace I have is your love, If you break a true believer's heart once. You're the one I need, you're the one I crave. I am before, I am after— It's no prayer to God—this obeisance, Lovers yearn for you. but your love slays them, The soul for all souls all the way. All of the world's seventy-two nations Cannot wash the dirt off your hands and face. At the bottom of the sea it lays them. I’m the one with a helping hand The first page and cover of a work of Yunus Emre (date unknown) is exhibited in the has God's images—it displays them: Ready for those gone wild, astray.
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