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tending to works of literatüre. The flovvery, redundant, elaborate Ottomanstyle was broken dovvn to accommodate nevv forms and ideas. One vvorkmay serve as an indicator of progress made in the nineteenth century. Thefırst Dictionary of Turkish, Kamus-u Türki (1901, in tvvo volumes) byŞemsettin Sami (1850-1904) vvas most likely inspired by the author's earliervvork on a French-Ottoman dictionary. He felt the need to explain hisuse of the vvord "Turkish" instead of the vvord "Ottoman" in the title ofthe vvork by noting that it vvas the language used by the Turkish nation.What took place in this process of translation during the Tanzimat iscomparable to the experience of the Renaissance period, fourteenththrough the sixteenth centuries, vvhen study and translation of classicalliteratüre inspired vvorks on language and grammar. It is also important tosignal vvhat did not happen. The vvildly held opinion in islam that the Korancannot be translated, only interpreted, into another language absolvedthose vvorking on Turkish renditions from aiming at clarity and precision."Turkish" renditions remained heavy in Arabic vocabulary, offered an inadequatebridge to the religious experience, and did not create canons foraliterary style common to ali. The immediacy of emotional access to religionthrough the vernacular took place in the Turkish Sufı tradition.Turkish and the formal religion vvere in tvvo different spheres. In a sence,this vvas a built-in separation of the vvorldly activities of the believersfrom their religious performance. The Western encounter vvith secularism(as conceived during the Enlightenment, in the eighteenth century) doesnot involve a linguistic break from existing patterns. Translations of theBible vvere available before the Reformation of the sixteenth century. Afterthe Lutheran break from the Papacy, in Protestant and ReformedChurches, The Bible, translated into the vernacular of the region, becamea tool for the promotion of literacy, a source for shared idiom, and a canonof style for the standardization of language. The King James or Authorizedversion of the Bible (1611) drevv upon earlier translations andbecame a literary paradigm for the English language.Follovving the translation activity of the nineteenth century vve fındthe evolution of an argument in favor of simplifıcation of the Turkish languageby vvay of eliminating Persian and Arabic phrases and constructs.The publicists of this movement, Ömer Seyfettin and Ziya Gökalp, collaboratedin the publication of Genç kalemler in Selanik. Gökalp's exposureto Positivism and to the nevv science of sociology has no direct bearingon translation, but represents an exposure to concepts seminal in hisdevelopment of ideas on Turkish cultural identity. His recognition of thelinguistic factor as a defıning feature of cultural nationalism vvas to findexpression in the formulation of the language program of Genç Kalemler,in the arguments penned by Ömer Seyfettin.Promotion of the istanbul dialect as the model for the literary andgeneral language of the Turkish nation indicates that the advocates had799