Fuzûlî, kendi ‘ben’liğine şiirlerinde özellikle değinen, bu itibarla ‘ben’ zamirini çok kullanan bir

Fuzuli is an Ottoman poet who especially mentions his own ‘self’ in his poems, therefore he frequently uses the pronoun ‘I’. Since this characteristic of Fuzuli is not studied in detail, how the sense of ‘self’ is mentioned in the poems of Fuzuli is analyzed in this study. In the analysis, couplets which include the pronoun ‘I’ and forms of this pronoun with affixes such as “to me, me, my, at me, from me” are considered. Certainly the possessive suffix and personal pronoun suffixes agglutinated to nouns in the poems correspond to ‘self’ and in this study emphasis of ‘self’ is taken into regard. When how ‘self’ is presented in the poems of the poet is analyzed, it is observed that there are three different types of ‘self’ which refers to ‘self’ in incompetence (acziyet) including attributions of disgrace, servitude, frailty etc; ‘self’ which refers to the dignified subject and ‘self’ as the poet. These are of course different perspectives of the same ‘self’. 1. ‘Self’ in Incompetence: Poor, slave, beggar, servant: He is a poor, impotent (aciz) slave and a humble beggar; he is a chartered slave who would give his soul right away in case of lover’s demand. He is the beggar of love street, he does not give value to property. Despised, Injured: The poet is a Fuzuli with a broken body and his head split with the stone of cruelty (zulüm), those who seek for him can find him with these characteristics. Destitute: The poet defines ‘I’ – ‘self’ as subject and destitute. He is a destitute man who has fallen abroad in the path of reunion that is full of tricks, he is a person on whose plate of soul there is no writing in this world full of magical decorations. Sorrowful and Distressed: Instead of expressing that ‘self’ is distressed and sorrowful, he acts with the anxiety of informing about the degree of this distress and sorrow. He expresses ‘self’ which has the entity of answering the question of “How much in love?”. In the couplet below the poet mentions himself directly through the subject ‘I’ by saying “I am the head of sorrow caravan (gam kervanı), I am the passenger of torture and trouble desert (elem ve mihnet çölü). Disgraceful, Miserable, Puzzled: Since there is no other wanderer like him in the valley of love, destiny has foisted all sorrow on him. It is inevitable for the destiny not to do this since there is no one else similar to him in wandering, therefore all sorrows of destiny are for him; The proof that this dizzy, miserable and puzzled lover who has fallen apart from his lover is on the road are bloody tears in the color of tulip which fall from his eyes drop by drop. Eye has disgraced him to public by shedding bloody tears. Hopeless: Another characteristics of ‘self’ told by Fuzuli is hopelessness. Since the morning breeze brings no news from ruddy-cheeked lover, he loses his hope saying that my fortune does not bud, my hope tiler gives no fruit. Weak: Another quality which expresses incompetence of ‘self’ for Fuzuli is weakness. The poet defines state of being weak by using overstatement to the degree of exaggeration. Nobody is aware of his situation, because his weak body has always concealed ‘self’ from glances. ‘Self’ is so weak that if he looks at mirror, the image of his face would not be reflected in the mirror due to weakness. Insane: While defining love-crazed (mecnun) state of ‘self’, Fuzuli expresses the degree of this state and remarks “how love-crazed” this ‘self’ is. ‘Self’ is the master of science of insanity. This means he is the scholar of this science and he is the one who teaches this science to everyone, even Mecnun can make use of him. Enchanted: ‘Self’ has had a grasp of all phases of being in love through love. Conscious has completely been destroyed and the state of enchantment has emerged. The poet states that subject ‘I’ has become mest-i bi-hod (enchanted in trance). 2. Victory of ‘Self’: ‘Self’ which was in disgrace in the first section reaches the last rank in incompetence gr