AKDENİZLİ BİR KAHRAMAN: TARİHSEL GERÇEKLİKTEN KURMACA KARAKTERE, LE CID’İN TÜRKİYE SEYAHATİ

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DOI : 10.29228/ASOS.63618
Year-Number: 2022-132
Yayımlanma Tarihi: 2022-09-11 21:59:48.0
Language : İngilizce
Konu : Yeni Türk Edebiyatı
Number of pages: 1-24
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Abstract

Adı kurgu dünyasında Le Cid olarak bilinen Rodrigue Diaz de Vivar (1043-1099), tiyatro ve film gibi kurgusal eserler sayesinde gündemde kalmış tarihsel kişiliklerden biridir. Pierre Corneille (1606-1684) tarafından yazılan ve 1637 yılında yayımlanan Le Cidtrajedisinin kaynağı İspanyol edebiyatıdır. Bununla birlikte onun İspanya dışına çıkmasını ve dünyaca tanınmasını sağlayan oyun/trajedi yazarı Pierre Corneille olmuştur. Nitekim Türk edebiyatına da Pierre Corneille ve Fransız edebiyatı yoluyla girmiştir. Le Cid, sadece Batı edebiyatı tarihinde değil Türk edebiyatı tarihinde de önemli bir figürdür. Bu ünlü eser, XIX. yüzyılın ikinci yarısından itibaren Türk aydınlarca da tanınmaya başlar ve 1890’lardaki bir tartışma sonucu Ahmet Mithat Efendi tarafından özet ve mensur olarak Türkçeye çevrilir. Eserin manzum olarak tam çevirisi ancak 1961’de yapılır. Bu araştırmanın amacı, Le Cid’in Türk edebiyatında ilk ortaya çıkışından 1961 yılına kadar olan edebî görünümünü Türkçe kaynaklara dayalı olarak incelemektir. Böylece hem modern Türk edebiyatı tarihine hem de dünya edebiyatı tarihine katkıda bulunulması hedeflenmiştir.

Keywords

Abstract

Rodrigue Diaz de Vivar (1043-1099), whose name is known in the fictional world as Le Cid, is one of the historical characters who remain popular through the fictional works like theatre and movie. The source of Le Cid, which was written by Pierre Corneille and published in 1637, is Spanish Literature. However, the play writer who transported him out of Spain and introduced to the world was Pierre Corneille. Thus, Le Cid entered Turkish Literature through Pierre Corneille and French Literature. Le Cid is an important figure not only in the history of the western literatures but also in the history of the Turkish literature.  This famous work began to be known by the Turkish writers and it was translated in summary by Ahmet Mithat Efendi into Turkish, as in prose. A complete translation of the work by Corneille was made in 1861, as in verse. Depending on Turkish sources, this research explores the Le Cid’s first appearance in the modern Turkish literature and its situation in the ensuing years, down to 1961. In doing so, it seeks to contribute to the History of the Modem Turkish Literature and the History of the World Literature.

Keywords

Kaynakça

  • Keywords: Spanish Literature, Drama, Modern Turkish Literature, Ahmet Mithat Efendi, French Literature, Rodrigue Diaz de Vivar. INTRODUCTION But the two kings, thy captives, shall be thy reward. Both of them in my presence have named thee their Cid-since Cid, in their language, is equivalent to lord, I shall not envy thee this glorious title of distinction; be thou, henceforth, the Cid; to the great name let everything yield.3 (2009) Ve fakat demincek huzuruna getirilen mağribi serdarlar kendisi için “Seyyid”4 demiş olduklarından 1 Bu çalışma, Corneille’in Le Cid adlı eserinin Ahmet Mithat Efendi tarafından ilk kez Türkçe kitap olarak yayımlanmasının 130. yıldönümü anısına yapılmıştır. 2 This study is prepared for the 130th anniversary of Le Cid by Corneille which was published firstly in Turkish as a book by Ahmet Mithat Efendi. 3 Pierre Corneille, Le Cid (trns. Roscoe Mongan), ([Auckland, New Zealand]: The Floating Press, 1896. ©2009), 74. 4Since the Arabic letters are used in Ottoman Turkish, this word in the Ottoman texts can be read as “Seyyid” or “Sid” (that is, Cid). So, it is very difficult to discover which reading is correct. In modern Turkish after 1928 when the Latin Alphabet was accepted, this problem was solved. Yet, sometimes this word was also written in the way “Cid” in the Ottoman text. In this research, Cid has been preferred. But in 1939, since seyyid was used clearly by İsmail Hami Danişmend, I have not changed this word when I have mentioned him and his publication. For seyyid, see “Sayyid, Sa’id (Arabic, plurals. asyād, sāda, sādāt, abstract nouns siyāda, su’dad, etc.), originally, chief, e.g. of
  • Bu unvanın önünde herşey boyun eğiyor.7 (1961)
  • Rodrigue Diaz de Vivar (1043-1099), a Christian hero had fought against the Muslims in Spain in the 11th century, a hero of the great love story or an important historical figure of Spanish Reconquista.10 Campi doctor or Campéador (great warrior) El-Cid the lord) and Seyyid (in Arabic and Turkish) or Seyyid el-Mubariz (in Arabic also) the lord, conqueror are made up an Arabian tribe, and then, in Islamic times, a title of honour for descendants of the Prophet Muhammad, being in this respect in many ways coterminous with the term s̲h̲arif.” C.E. Bosworth, “Sayyid”, Encylopedia of Islam, vol.9, C.E. Bosworth, E. van Donzel, W. P. Heinrichs, the late G. Lecomte (Eds), (Leiden: Brill, 1997), 115-16. “Seyyid, pulural sādāt. A master, lord, prience. Especially, a descendant from Mohammed.” James Redhouse, A Turkish and English Lexicon, (Constantinople: A.H. Boyajian, 1890), 1100. 5 Ahmet Mithat, Cid’in Hülâsası, (İstanbul: [Tercüman-ı Hakikat Matbaası, 1308[1892]), 110. 6 [Pierre] Corneille, Seyyid, (trns. İsmail Hami Danişmend), (İstanbul: Suhulet Kitabevi 1938), 62. 7 [Pierre] Corneille, Le Cid, (trns. Nedim Mazhar Yüzak), (İstanbul: İktisadi ve Ticari İlimler Akademisi,1961), 7980. 8 “Seyyid lafzından muharref olarak (Cid) nâmıyla meşhûr-afâk olan ve mevzuʻu kâbâil-i Arabân rüesasından birinin ahvâline müteallik bulunan bir tiyatro oyunu …”, Said, Galatât-ı Tercüme, Defter 6, (İstanbul: Kaspar Matbaası, 1308), 95. 9 For Said Bey’s biography, see Beyhan, Mehmet Ali, “Bir İkinci Abdülhamid Devri Aydını’nın Profili”, Osmanlı Araştırmaları, 13 (1993): 167-205. 10 Goff, Jacques Le, Ortaçağ Kahramanları, trns: Füsun Önen Pinard, (İstanbul: YKY, 2010), 101. the Rodrigue Diaz de Vivar’s nicknames and it is probably that El Cid is more common than his other nicknames and real name throughout the World. He gained the nickname of Campi doctor or Campéador in 1066 when he was under the service of Sancho II of Castile. His nickname El Cid occurred between 1081 and 1087 when he was exiled by Alfonso VI of Castile11 and it has been his most known soubriquet. His reputation in Castile, however, was taken by a heroic saga (chanson de geste) entitled Cantar de Mio Cid (or in some research Poema de Mio Cid)12 which was written by an anonymous author between 1110 and 1150 out of the borders of Castile. In the centuries later, some histories, such as Historia Roderici (in the mid-13th century) and Cronica del Famaso Cavallero Cid Ruy Diez Compeador (1512), and the efforts of the priests of Cordena Monastry in which they wished Rodrigo to be proclaimed as the Saint survived the Rodrigue’s reputation. The Spanish drama and that of French supported to his name with their literary works. Guillén de Castro (1569-1631) published his The Youth of the Cid (Las Mocedades de Rodrigo) in Spain in 1618 and Pierre Corneille’s (1606-1684) Le Cid was written in French in 1636.13 From seventeenth century onwards Rodrique was a loyal lover, rather than a Christian hero who fought against to the Muslims. Corneille’s play entitled Le Cid was in London in 1637,14 only one year later from Paris where it was published in 1636.
  • The statement in the first paragraph brought about a “discussion” about the identity of Corneille’s Le Cid and he made his debut with his fictional character by Corneille in İstanbul in 1891, about two hundred and fifty-five years later from its first introduction in Paris. Because there is evidence that one man who was named “the first teacher (hâce-i evvel)”15 by the educated people in İstanbul at that time knew that Said Bey’s clauses were incorrect. His name was Ahmet Mithat Efendi (1844-1912)16 and everything began with his objections. Besides fictional ones, Ahmet Mithat had published a great deal of books on history, philosophy, religion, ethics, science, etc., and one of his purposes of his publications “was to bring modern European knowledge to his compatriots in a simple and attractive form”.17 The number of his books were in excess of 150 and as for his articles in the newspapers and magazines, their numbers were over 1000.18 He was “the champion of writing of Turkey”.19 His another 11 Quesada, Miguel Angel Ladero, “Diaz de Vivar, Rodrigo (1043-1099)”, Richard K. Emmerson (Ed), Key Figures in Medieval Europe, (New York and London: Routledge, 2006), 172-73. 12 Goff argued that these names are not the same and he was preferred Cantar de Mio Cid. See, Goff, Ortaçağ Kahramanları, 102 While some published sources, however, have mentioned these names together, for example, Umberto Eco, Ortaçağ, trns: Leyla Tonguç Basmacı, (İstanbul: Alfa Yayın Basım, 2014), 128 and John Parrack, “Cantar de Mio Cid”, in Jay Ruud, Encyclopedia of Medieval Literature, (USA, Facts on File, Inc., 2006), 106-107 some of them also have accepted only Cantar de Mio Cid. See, Simon Barton, “El Cid, Cluny and the Medieval Spanish Reconquista”, The English Historical Review, 520 (2011), 517-543 and Henry Mendeloff, “What did the Bishop Say? (Cantar de Mio Cid)”, Romance Notes, 3 (1970), 670-673. 13 Goff, Ortaçağ Kahramanları, 103-104; Anita Wolff (Ed), “Castro, y Bellvis, Guillién de”, Britannica Conscise Encylopedia, (Chiago, London, New Delhi, Paris, Seoul, Sydney, Taipei and Tokyo: Encyclopedia Britannica Inc, 2006), 439; James Wyatt Cook (Ed), Encyclopedia of Renaissance Literature, (New York: Facts on File, 2006), 121123. According to Wood Le Cid was performed in 1637. See Allen G. Wood, “Corneille, Pierre”, in Europe 1450 to 1789: Encyclopedia of the Early Modern World, vol.2, Jonathan Dewald (Ed) (New York, Detroit, London, Munich, Thomson-Gale, 2004), 57-58. 14 For a discussion about the dates, see John R. Kleinschmidth, “The Date of the Cid in English”, Modern Language Notes, 8 (1940), 575-578; Dorothea Frances Canfield, Corneille and Racine in England, (New York: Macmillan Company, 1904), 4. 15This soubriquet was given by Ebuzziya Tevfik Bey, due to Ahmet Mithat’s first famous publication named Hâce-i Evvel published in 1287 [1870-1871]. See Ebüzziya Tevfik, “Biz Nasıl Çalışıyoruz, Başkaları Nasıl Çalışıyor ve Ahmet Mithat Efendi”, Zamime-i Mecmua-i Ebüzziya, Cüz:80 (date indefinited), 9. 16 Se his short biography, Bernard Lewis, “Ahmad Midhad”, Encylopedia of Islam, vol.1, H.A.R. Gibb, J. H. Kramers, E. Levi-Provençal, J. Schacth (Eds), (Leiden: Brill, 1986), 289-290. 17 Lewis, “Ahmad Midhat”, 290. 18 Halil Edhem, “Ahmet Mithat Efendi”, Şehbal, No:70, 15 Şubat 1328 (28 Şubat 1913): 348-349. contemporary writer defined him as “machine of writing (yazı makinesi)” in 1899.20 In 1913 when he died, Yusuf Akçura said that he was Turkey’s Tolstoy in 1913.21
  • Although Ahmet Mithat’s reputation and that of Le Cid, the history of Le Cid in Turkey has not been studied until now. So, this research treats Ahmet Mithat’s challenges and activities related to Le Cid. In addition to this, this research has also been attempted to reveal the Turkish translations of Corneille’s Le Cid from 1870s until 1960s.
  • Ahmet Mithat’s critique about Corneille’s Cid began to be published in the Tercüman-ı Hakikat on 22 March 1891, eleven days later from having completed the publication of A Summarization of Cid. According to him, it could be said that none of the literary works had been discussed as much as Corneille’s Cid. The reason of this situation was that Corneille’s Cid 38 Ahmet Mithat’s this method was revealed by Emel Kefeli. According to her, Ahmet Mithat preferred to convey the subject of work in a foreign language. See, Emel Kefeli, “Ahmet Mithat ve Tercüme” Türk Dili. 521, (Mayıs 1995): 39 Ahmet Mithat, “Enâfis-i Asarın Hülasaları”, Tercüman-ı Hakikat, (27 Şubat 1306/11 Mart 1891): 5-6. Ahmet Mithat’s another aim was that translations had to be useful. See, Fazıl Gökçek, Küllerinden Doğan Anka: Ahmet Mithat Efendi Üzerine Yazılar (İstanbul: Dergâh, 2012), 205. 40 Ahmet Mithat, “Mürşidane Hasbihal”, Tercüman-ı Hakikat, (4 Mart 1307/16 Mart 1891): 5-6. was greater than most of the literary works which had been written in France until that time.41 Ahmet Mithat’s brief research on Cid was completed on 28 March 1891.42
  • It is possible that the reasons of this delay can be Ahmet Mithat’s occupation and his intention to make some more research for the prospective book. Nearly five years later, Ahmet Mithat wrote that neither the tract entitled A Summarization of Cid nor Critique of Cid, which these parts formed the book entitled A Summarization of Cid, were not the same of the serials. 41 Ahmet Mithat, “Sid’in İntikadı”, Tercüman-ı Hakikat, (22 Mart 1307/3 Nisan 1891): 4. 42 Ahmet Mithat, “Sid’in İntikadı”, Tercüman-ı Hakikat, (28 Mart 1307/9 Nisan 1891): 6-7. 43 “Ahmet Mithat, Sid’in Hülâsası, (İstanbul, 1308), 222. Tercüman-ı Hakikat gazetesine derc edildikten sonra ilk defa olarak risale şeklinde dahi dahi tabʻ olunmuştur.” For the beginning of the serial, see Ahmet Mithat, “Sid’in Hülasası, İfade”, Tercüman-ı Hakikat, No: 3790, (21 Şubat 1306/5 Mart 1891): 4-5. For the end of the serial, see Ahmet Mithat, “Sid’in Hülasası”, Tercüman-ı Hakikat, No: 3804, (11 Mart 1307/23 Mart 1891): 5-6. 44 For example, National Library (Milli Kütüphane in Ankara) Catalogue contains two copy of that book and one of them was registered 1308 (1892) and the other 1308 (1891). https://kasif.mkutup.gov.tr/OpacArama.aspx?Ara=Sid%27in%20H%C3%BClasas%C4%B1&DtSrc=0&fld=1&NvBar=0 . Atatürk Kitaplığı Catalogue in İstanbul says that this book was published in 1308 (1891). http://ataturkkitapligi.ibb.gov.tr/yordambt/yordam.php?sayfaOturumAc . Hasan Anamur also wrote 1308=1891. See Hasan Anamur, Bir Kaynakça Denemesi [Başlangıcından Bugüne Fransızca’dan Türkçe’ye Yapılmış Çeviriler, Fransız Düşünürler, Yazarlar, Sanatçılar Üzerine Türkçe Yayınlar İçeren Bir Kaynakça Denemesi], (İstanbul: Gündoğan Yayınları 2013), 297. This book was also registered in different libraries in different ways like “Seyyid’in Hülasası” or Sid’in Hülasası”.http://katalog.istanbul.edu.tr/client/tr_TR/default_tr/search/results?qu=Ahmet+Mithat&rw=204&isd=true.h ttps://kasif.mkutup.gov.tr/OpacArama.aspx?Ara=Sid%27in%20H%C3%BClasas%C4%B1&DtSrc=0&fld=1&NvBar=0 45 “İlanât”, Tercüman-ı Hakikat, (9 Temmuz 1892): 8. They had been written again for the book.46 Probably, another cause of delay was also the hard critique published by Said Bey. Whatever the real reason, the publication of A Summarization of Cid and its place in the Modern Turkish literature did not look like Ahmet Mithat’s other publications.
  • At the end of his article, because of the anonymous person’s encouragement, Ahmet Mithat repeated his invitation to the educated persons who can make translation to begin translating the classics. At bottom, the classics has been drawing Ahmet Mithat’s attention for twenty, twenty-five years, in 1870s. When he wrote an article entitled the Poetical Parts of the 50 Ahmet Mithat, “Galatât-ı Tercüme’nin Ondördüncü Cüz’ü”, Tercüman-ı Hakikat, (28 Ağustos 1897): 2-3. 51 Although this event was analysed comprehensively by Ramazan Kaplan in 1993, neither he focused on Cid in general or the Summarization of Cid by Ahmet Mithat in particular. See, Ramazan Kaplan, “Klasikler Tartışması (Başlangıç Dönemi)”, Ankara Üniversitesi Dil ve Coğrafya Fakültesi Türkoloji Dergisi, 1 (1993): 161-208. In addition this, Gökhan Kaya also mentioned partly the discussions experienced between Ahmet Mithat and Said Bey in 1897, but he did not study the early stages of this discussion. See Gökhan Kaya, “Geç Dönem Osmanlı İmparatorluğu’nda Kültürel Sermaye: Kemalpaşazâde Said Bey’in Usûl-i Maişet-i İnsan Adlı Risalesi”, Kebikeç, 48 (2019): 195-220. Cemal Demircioğlu, “19. Yüzyıl Sonu Türk Edebiyatında ‘Tercüme’ Kavramı.” Journal of Turkish Studies 27. 11 (2003): 13-31. Consequently, available studies did not enlighten the history of Le Cid in Turkey. 52 Ahmet Mithat, “İkrâm-ı Aklâm”, Tercüman-ı Hakikat, (5 Eylül 1897), 2. Ottoman History (Osmanlı Tarihi’nin Kısm-ı Şairanesi) for Kırk Anbar magazine which was published by him in 178553, he was aware of the classics. Besides this article, he also published some research on German poet Friedric Schiller (1759-1805) and Greec philosopher Aristotle (B.C.384-B.C. 332).54 But nobody followed him. His second step about the classics was to translate the Xenophon’s (B.C. 431-B.C. 350) Cyropaedia into Turkish and published under the name of Hüsrev-nâme in 1302 (1886-1887).55 This book was welcomed by only military students and persons. Unmilitary persons were not interested in it. Thirdly, he wanted to draw attention the matter of the classics, by publishing the Corneille’s Cid which was taken into consideration by only e few people. His attempt in 1897 was his fourth step relating the classics and he witnessed that his invitation was discussed by not a few persons.56
  • The hardest criticism, however, came from Said Bey, who had reviewed previously the Ahmet Mithat’s A Summarization of Cid, and he published his considerations about the Ahmet Mithat’s invitation on classics and of course A Summarization of Cid once more again. Said Bey’s critique was published in new volume of his Galatât-ı Tercüme.58 In essence, it went beyond the limits of criticism just like in the last one in 1891. Said Bey claimed that when his proposal on the Corpus of Selected Proverbs gained support, Ahmet Mithat published a new article and invited the educated Ottomans to translate the classics into Turkish. Consequently, Said Bey’s attempt remained inconclusive, since Ahmet Mithat’s invitation generated a great deal of criticism, and everyone began speaking on the “classics”. Even Said Bey gave up his attempt and began to deal with the “classics”. Said Bey who thought the Ahmet Mithat’s invitation was a step against his A Selected Proverbs, argued that Ahmet Mithat was in love with the word of “classic”. Because as soon as Said Bey proposed the educated Ottomans to create An Excellent Book on Proverb, Ahmet Mithat offered them to translate the selected European classics into Turkish at once. Ahmet Mithat’s attempt was a blow against Said Bey’s 53 The first part of this article was published in 1875. See Ahmet Mithat, “Tarih: Osmanlı Tarihi’nin Cihet-i Şairanesi”, Kırk Anbar, No:11, (İstanbul: Şark Matbaası, 1291/c.1875), 336-343. 54 Ahmet Mithat, “Terâcim-i Ahvâl: Almanya Meşâhir-i Şuarasından Şiller (Schiller)”, Kırk Anbar, No: 16, (İstanbul: Şark Matbaası, 1291/c.1875), 494-501; Terâcim-i Ahvâl: Hâkim-i Meşhur Aristo”, Kırk Anbar, No:17, (İstanbul: Şark Matbaası, 1291/c.1875), 527-530. 55 Ahmet Mithat (trns), Hüsrev-nâme, [İstanbul], 1302. Meşâhir-i kudema-yı Yunaniye’den Ksenefon’un 2000 sene evvel yazdığı bir eser-i kadimdir. Tercüman-ı Hakikat gazetesine tefrika edildikten sonra Maarif Nezaret-i Celilesinin ruhsatıyla ayrıca kitap şeklinde dahi tab’ olunmuştur. 56 Ahmet Mithat, “Klasikler ve Hüseyin Sabri”, Tercüman-ı Hakikat, (14 Teşrin-i evvel 1897), [page could not be identified, since the newaspaper was torn]. 57 Ahmet Cevdet, “İkrâm-ı Aklâm”, Malumat, No: 98, (28 Ağustos 1313/9 Eylül 1897): 965. 58 Said Bey, Galatât-ı Tercüme, Defter 15, (Dersaadet: Kasbar Matbaası, 1315), 448-468. Said Bey’s critique was also published as a tract. See, Said Bey, Ahmet Mithat Efendi Hazretlerine Arizadır, (İstanbul: Tercüman-ı Hakikat Matbaası, 1315). proposal. After this point, Said Bey said over his old considerations about the Cid’s identity. According to him, Ahmet Mithat did not respond his last objections in 1891, when he published them in his Galatât-ı Tercüme, the eighth. It meant that Ahmet Mithat had accepted Said Bey’s conclusions. In Said Bey’s point of view, Ahmet Mithat underestimated the matter of translation and had showed his position when he translated the Corneille’s Cid into Turkish. Ahmet Mithat’s last invitation was something like what the educated Ottomans were invited to have a chat.
  • Whatever the discussions and objections about A Summarization of Cid by Ahmet Mithat, it was the first book which was written about Corneille’s Cid in Turkey. But this is not to say that Pierre Corneille was unknown in Turkey. To illustrate, Corneille’s works, including Cid, were taught in Mekteb-i Sultani (Galatasaray Lisesi) which was founded 1868.66 In 1876 Turkish poet Abdülhak Hamit [Tarhan] (1852-1937) wrote his first play entitled Nesteren, when he was in Paris, and he explained clearly that Corneille’s Cid had affected him profoundly. That is why he had wanted to write a play similar (nazire) to Le Cid and selected the clash between desire (nefs) and conscience (vicdan) as a subject of his play. 67 In addition to this, some translations from Corneille were made in 1886 and 1887, even though they did not mention Cid or Corneille’s other works. Furthermore, it is not clear whether this Korney (Corneille) was Pierre Corneille or not and the source of those translations were not included. 68 As far as I can see, the first Corneille’s biography in Turkish was written in 1888-89. According to the writer, the source of the name of Le Cid which created in 1636 was es-seyyid, an Arabic word and it won a great reputation, though it gave rise to a lot of criticism. The main source of the Mithat addressed to the ordinary people and “none of the Ottoman writers looked on the people, when they produced their work”. See, Cenap Şahabettin, “Ahmet Mithat ve Asârı”, Servet-i Fünun, 1480 (25 Kanun-ı evvel 1340/7 Ocak 1925): 82. 64 İsmail Habib [Sevük], Avrupa Edebiyatı ve Biz, Garpten Tercümeler, cilt 2, (İstanbul: Remzi Kitabevi, 1941), 38. 65 Ahmet Mithat, “Enâfis-i Asârın Hülâsaları”, 6; Ahmet Mithat, Sid’in Hülâsası, 10-11. His this feature was analysed by İsmail Habib. According to him, for this reason he did not use the title of “translator”, because he was writer of Cid’in Hülâsası and he added some new and convenient parts to the book. See, İsmail Habib [Sevük], Avrupa Edebiyatı ve Biz, Garpten Tercümeler, 37. 66 Ahmet Mithat, Said Bey Efendi Hazretlerine Cevap, 67. 67 Abdülhak Hamid, Nesteren, (date, publisher and place unidentified), 5-6. Gül Mete Yuva also stated that Abdülhak Hamid was inspired by Corneille’s Le Cid, when he wrote Nesteren. Gül Mete Yuva, Modern Türk Edebiyatının Fransız Kaynakları, (İstanbul: YKY, 2011), 79. 68 Halil Edib, “Azamet-i İlahiye”, Hamiyet, No. 17, (15 Kanun-ı evvel 1302/27 Aralık 1886): 129-130; Muallim Naci, Mütercem, (Konstantiniyye: Kitapçı Arakel, 1304), 152-157 and Muallim Naci, “Tazarru”, Mecmua-yı Muallim, No: 8, (18 Teşrin-i sâni 1303/30 Kasım 1887): 32. Corneille’s Cid was the Guillen de Castro’s (1569-1631) play.69
  • The early decades of the 20th century were more fruitful. A journal entitled Friend (Arkadaş) published an article about Pierre Corneille and his famous works on 2 June 1910.71 This brief essay underlined that when the Corneille’s Cid which took its subject from a Spanish poet was printed in 1636, he and his work became famous. Furthermore, a new French proverb was created like “it is beautiful as much as Cid”, although Corneille’s opponents criticized the Le Cid. When İsmail Habib [Sevük] (1892-1954) published his Türk Teceddüd Edebiyatı Tarihi in 1924, he added a brief summary of le Cid in his book.72 In 1927, Ali Canib [Yöntem] (18871967) mentioned only Rodrigue who killed Chiemen’s father for revenge.73 Philippe van Tieghem’s Rönesanstan Beri Avrupa Edebiyatı Muhtasar Tarihi which was translated into Turkish in 1928 did mention only Rodrique and Chimène, not ists subject.74 In 1931, Selami İzzet stated that the Le Cid’s subject was taken a famous Spanish poet, Valencien Guillem de Castro and the very brief and insufficient summary of the Le Cid’s subject was included in his book.75
  • Nearly 50 years later from Ahmet Mithat’s publication, Le Cid was “translated” into Turkish in prose one more by İsmail Hami Danişmend (1889-1967) in 1938. He used Seyyid title.76 In 1941 the Scene 1 of the Act the first was “translated” into Turkish by Lütfi Ay. This translation was also in prose, not verse.77 Finally, it was translated into Turkish in verse by Nedim Mazhar Yüzak (1890-1978) in 1961.78 Prof. Yüzak was the first Turkish translator who translated Le Cid in Turkish in verse. As a result, Corneille’s Cid was translated literally into Turkish three hundred and twenty-five years later from its first created. Having published his translation, Prof. Yüzak also sent a copy of his translation to the French ambassador in Ankara, along with a letter dated 3 July 1961. In his response dated 10 July 1961, the French ambassador, Henri Spitzmuller, informed him he had appreciate his translation, in that the translator had stuck to Corneille’s original text and translated into Turkish in verse.79
  • The second half of the nineteenth century witnessed the emergency of modern Turkish Literature. Some new literary genres, especially novel and theatre, were imported to the 69 Nüzhet, Elsine-i Garbiyye Edebiyat ve Üdebâsı, Birinci Kitap, (Konstantiniyye: Matbaa-i Ebüzziya, 1306 [188889]), 121-123. 70 Şemsettin Sami, “Korney (P. Corneille)”, Kamus-ül-alâm, (Constantinople: Mihran Matbaası, 1896), 3726. 71 “Terâcim-i Ahvâl”, Arkadaş, (26 Mayıs 1326/2 Haziran 1910): 298-299. 72 İsmail Habib [Sevük], Türk Teceddüd Edebiyatı Tarihi, (İstanbul: Matbaa-i Amire, 1340 [1924]), 239-240. 73 Ali Canip [Yöntem], “Klasizm”, Hayat, No:13, (24 Şubat 1927): 245. 74 Philippe Van Tieghem, Rönesanstan Beri Avrupa Edebiyatı Muhtasar Tarihi (trns. Yusuf Şerif), (İstanbul: Devlet Matbaası, 1928), 113. 75 Selami İzzet, Pierre Corneille and Jean Racine, (İstanbul: Kanaat Kütüphanesi, 1931), 11 and 37-38. 76 [Pierre] Corneille, Seyyid, (trns. İsmail Hami Danişmend), (İstanbul: Sühulet Kitavebi, 1938). In this translation, Danişmend added some pages to his translation about the Rodrigue’s historical figure and the quarrel of Cid. See, 577 Lütfi Ay, “Le Cid, Perde 5, Birinci Sahne”, Tercüme, 2, 9 (19 Eylül 1941) 218-225. 78 [Pierre] Corneille, Le Cid (trns. Nedim Mazhar Yüzak), (İstanbul: İktisadi ve Ticari İlimler Akademisi,1961). 79 [Pierre] Corneille, Le Cid (trns. Nedim Mazhar Yüzak), (İstanbul: İktisadi ve Ticari İlimler Akademisi,1974), second edition. Ottoman Empire. Writers found a new and convenient way of publishing their literary works: They discovered the power of printing and journalism which played an important part in the history of the modern Turkish Literature. A great deal of European literary works, especially written in French, was translated into Turkish or adapted. Besides translations and adaptations, many literary works were produced by the Ottoman writers. One of the most distinguished writers and publishers of that time was Ahmet Mithat Efendi.
  • Apart from his countless services in the Modern Turkish Literature, Ahmet Mithat Efendi was one of the most fearless supporters of the western classics to be translated into Turkish. Both this consideration and a discussion on the identity of the Corneille’s Cid between him and Said Bey, another Ottoman intellectual, in the last days of 1890 and early days of 1891 brought about A Summarization of Cid by Ahmet Mithat. This serial in the newspaper was published as a book in 1892, two hundred and fifty-six years later from its first appearance in Paris. Although its all deficiencies, the Turkish audience learned Le Cid and its literary identity by the mediation of Ahmet Mithat’s publication, and its superiority and uniqueness in one form or another lasted about a half hundred year. Even though, a new publication was made by İsmail Hami Danişmend in 1938, it was not more suitable than that of Ahmet Mithat’s. Finally, the year 1961 witnessed a full translation into Turkish, three hundred and twenty-five years later from performed in Paris.
  • REFERENCES Abdülhak Hamid. Nesteren. (Date, publisher, and place unidentified). Ahmet Cevdet. “İkrâm-ı Aklâm.” Malumat. 98 (28 Ağustos 1313/9 Eylül 1897): 965. Ahmet Mithat. “Tarih: Osmanlı Tarihi’nin Cihet-i Şairanesi.” Kırk Anbar. 11 (1291/1875): 336Ahmet Mithat. “Terâcim-i Ahvâl: Almanya Meşâhir-i Şuarasından Şiller (Schiller).” Kırk Anbar. 16 (1291/1875): 494-501. Ahmet Mithat. “Terâcim-i Ahvâl: Hakim-i Meşhur Aristo.” Kırk Anbar. 17 (1291/1875): 527Ahmet Mithat (trns.) (1302). Hüsrev-nâme. İstanbul: Publisher unidentified. Ahmet Mithat. “Lisanca Bir Mebhas.” Tercüman-ı Hakikat. (17 Kânun-ı evvel 1306/29 Aralık 1890): 7. Ahmet Mithat. “Mebhas-ı Lisan.” Tercüman-ı Hakikat. (16 Şubat 1307/28 Şubat 1892): 5-6. Ahmet Mithat. “Said Beyefendi Hazretlerine Cevap.” Tercüman-ı Hakikat. (18 Şubat 1307/2 Mart 1890): 5-6. Ahmet Mithat. “Said Beyefendi Hazretlerine Cevap.” Tercüman-ı Hakikat. (19 Şubat 1307/3 Mart 1890): 6. Ahmet Mithat. “Sid’in Hülasası, İfade.” Tercüman-ı Hakikat. 3790 (21 Şubat 1306/5 Mart 1891): 4-5. Ahmet Mithat. “Enâfis-i Asarın Hülasaları.” Tercüman-ı Hakikat. (27 Şubat 1307/13 Mart 1891): 5-6. Ahmet Mithat. “Mürşidane Hasbihal.” Tercüman-ı Hakikat. (4 Mart 1307/16 Mart 1891): 5-6. Ahmet Mithat. “Sid’in Hülasası.” Tercüman-ı Hakikat. 3804 (11 Mart 1307/23 Mart 1891): 6. Ahmet Mithat. “Sid’in İntikadı.” Tercüman-ı Hakikat. (22 Mart 1307/3 Nisan 1891): 4. Ahmet Mithat. “Sid’in İntikadı.” Tercüman-ı Hakikat. (28 Mart 1307/9 Nisan 1891): 6-7. Ahmet Mithat (1308). Cid’in Hülâsası. İstanbul: Tercüman-ı Hakikat Matbaası. Ahmet Mithat. “Galatât-ı Tercüme’nin Ondördüncü Cüz’ü.” Tercüman-ı Hakikat. (28 Ağustos Ahmet Mithat. “İkrâm-ı Aklâm.” Tercüman-ı Hakikat. (5 Eylül 1897): 2. Ahmet Mithat. “Yine İkrâm-ı Aklâm.” Malumat. 100 (11 Eylül 1313/23 Eylül 1897): 1004Ahmet Mithat. “Klasikler ve Hüseyin Sabri.” Tercüman-ı Hakikat. 14 Teşrin-i evvel 1897. Page could not be unidentified, since the newspaper was torn. Ahmet Mithat (1314). Said Bey Efendi Hazretlerine Cevap. Dersaadet: Publisher unidentified. Akçuraoğlu Yusuf. “Ahmet Mithat Efendi.” Türk Yurdu. 6 (27 Kânun-ı evvel 1328/9 Ocak Ali Canip [Yöntem]. “Klasizm.” Hayat. 13 (24 Şubat 1927): 245. Ali Mazhar. “Terâcim-i Ahvâl: Ahmet Mithat Efendi.” Marifet. 4 (26 Mart 1314/7 Mart 1899): Anamur, H. (2013). Bir Kaynakça Denemesi (Başlangıcından Bugüne Fransızca’dan Türkçe’ye Yapılmış Çeviriler, Fransız Düşünürler, Yazarlar, Sanatçılar Üzerine Türkçe Yayınlar İçeren Bir Kaynakça Denemesi). İstanbul: Gündoğan Yayınları. And, M. Geleneksel Türk Tiyatrosu. İstanbul: İnkılap Kitabevi, undated. Ay, L. “Le Cid, Perde 5, Birinci Sahne.” Tercüme. 2, 9, (19 Eylül 1941): 218-225. Barton, S. “El Cid, Cluny and the Medieval Spanish Reconquista.” The English Historical Review. 520 (2011): 517-543. Beyhan, M. A. “Bir İkinci Abdülhamid Devri Aydını’nın Profili.” Osmanlı Araştırmaları. 13 (1993): 167-205. Bosworth, C.E. “Sayyid”, Encylopedia of Islam (eds. C.E. Bosworth, E. van Donzel, W. P. Heinrichs, the late G. Lecomte). Leiden: Brill, 9 (1997): 115-116. Canfield, D. F. (1904). Corneille and Racine in England. New York: Macmillan Company. Cenap Şahabettin. “Ahmet Mithat ve Asarı.” Servet-i Fünun. 1480 (25 Kanun-ı evvel 1340/7 Ocak 1925): 82-84. Cook, J. W. (ed.) (2006). Encyclopedia of Renaissance Literature. New York: Facts on File. Corneille, P. (1896/©2009). Le Cid (trns. Roscoe Mongan). [Auckland, New Zealand]: The Floating Press. Corneille, P. (1938). Seyyid (trns. İsmail Hami Danişmend). İstanbul: Suhulet Kitabevi, 1938. Corneille, P. (1961). Le Cid (trns. Nedim Mazhar Yüzak). İstanbul: İktisadi ve Ticari İlimler Akademisi. Corneille, P. (1974). Le Cid (trns. Nedim Mazhar Yüzak). Second edition. İstanbul: İktisadi ve Ticari İlimler Akademisi. Demircioğlu, C. “19. Yüzyıl Sonu Türk Edebiyatında ‘Tercüme’ Kavramı.” Journal of Turkish Studies 27. 11 (2003): 13-31. Ebüzziya Tevfik. “Biz Nasıl Çalışıyoruz, Başkaları Nasıl Çalışıyor ve Ahmet Mithat Efendi.” Zamime-i Mecmua-i Ebüzziya. Cüz:80 (date indefinited): 9.
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