Sıdkî Baba's deyiş of counsel built on proverb-like questions: secrets and the unmanly, gold and the miser, games with a lion and racing the Anka, an ethics of whom to avoid.
A semah handed down under Kul Hüseyin's name but also said by some sources to belong to Hüseyin Fevzi Efendi: a poem of parting with the refrain "neither forget me nor I you".
The first quatrain of Tokatlı Nûrî's koşma in the Merzifon Cönkü: withdrawal from life and consolation in God's decree; original text, English prose and commentary.
Derviş Edna's nefes naming a beloved of Pîrî Baba's line, Kul Fakir and the year 1330 (1911-1912): the square of the Forty, the Burak and a soul that falls into the mother's womb.
A voice from the years of the War of Independence: Fedâî Baba's poem with the redif "we are not", declaring "our origin is Turk" and standing against the Greeks.
Sıdkî Baba's deyiş of praise with the redif "bakın": the sultan of the fair who comes to the gathering, a beauty whose eyes and face recite the suras and whose threshold is the Kaaba.
Kul Hüseyin's nefes with the redif "requires purity": Ali, the chain of seeker, pir and sultan, the sage who understands by signs, and the counsel that one heart cannot hold two.
The first quatrain of Tokatlı Nûrî's koşma in the Merzifon Cönkü: a lover begging pardon from a just and gracious lord; original text, English prose and commentary.
Derviş Edna's nefes on the joy of visiting his pir: a plea to Balım Sultan, Ali as master of the realm, a waist girded from Kızıl Deli and a pledge reaching back to Elest.
Fedâî Baba's lament on Atatürk's death: the refrain "the father of the Turks has passed away" and the Republic seen by a villager, from the tithe to free medicine.
Sıdkî Baba's deyiş of devotion with the redif "senindir": Salman at the door, banners and sacrifices, kettledrum and reed flute, a master called pole of poles, and a life offered.
Kul Hüseyin's deyiş sung with fervour in the gatherings of Gaziler Ovacığı: the cup from Hacı Bektaş, Selman's bowl and "you drink, my lord, and give me some too".
The first quatrain of Tokatlı Nûrî's koşma in the Merzifon Cönkü: the rose garden gone with autumn and the forlorn nightingale; original text, English prose and commentary.
Derviş Edna's poem of counsel, "come, take my counsel, brother": the mill that carried water will not turn, Ali's secret, the Fatiha and Yasin, the companion death reveals.
The surviving quatrain in which Fedâî Baba calls Amasya "our home province" and, with the refrain "our wish is Hubuyar Sultan", voices his longing for a saint's threshold.
Sıdkî Baba's deyiş of welcome with the refrain "sen sefa geldin": a çelebi guest in whose face the 114 suras are hidden, who floods houses with light and is hailed as king of Khorasan.
Kul Hüseyin's nefes opening "I too have seen three beauties in this world": God, Muhammad and Ali, a pir like a gazelle, evil words like a March blizzard and a ruined world.
A farewell deyiş collected as Kul Hüseyin's: the refrain "let the souls who love us not weep", the shroud, the Yasin and a plea to Hüseyin Gazi; a "Derviş Ali" also speaks in it.
The first quatrain of Tokatlı Nûrî's koşma in the Merzifon Cönkü: nightingales drunk on the wine of Elest and divine love; original text, English prose and commentary.
Derviş Edna's four-quatrain nefes of repentance: faith in God's precepts, standing firm in goodness, and the refrain "whoever keeps the sultan in his heart is not hurt".
The surviving quatrain in which Fedâî Baba names his town Amasya and his native village Ebemü (Yassıçal), praising its spring streams and the rushing flood of Dive.
Sıdkî Baba's declaration of the path with the redif "gözleriz": allegiance to the Hünkâr's line, Balım Sultan's secret, the light passed from loins to loins, the crow and the nightingale.
Kul Hüseyin's düvaz-ı imam with the refrain "if you speak to me, speak of Ali": ten quatrains praising Ali and the Twelve Imams, whose first line was not found in the field.
The opening couplet of Tokatlı Nûrî's divan in the Merzifon Cönkü: plays on devran, the realm of locks and the steed of coquetry; original text, English prose and commentary.
Derviş Edna's nefes on the order of the cem: the guide as shepherd and the seeker as sheep, the disciple who hides his sin, a warning against gossip, and the age of the Antichrist.
The quatrain in which Fedâî Baba tells how the saints gave him his pen name in a dream: the bade tradition, the "sincere heart", the saint's gaze and the meaning of Fedâî.
Sıdkî Baba's düvaz-ı imam: a poem that names the Twelve Imams in order from Hasan to the Mahdi and prays with the refrain "do not part us from the perfect human being".
Kul Hüseyin's poem to his just Hünkâr: "cure this pain before it takes us", the feuding reconciled on the holiday, a beloved awaited at the grave and a last wish.
The opening couplet of Tokatlı Nûrî's Kalenderî in the Merzifon Cönkü: a sorrow that grows from one to a thousand when told; original text, English prose and commentary.
Derviş Edna's Karbala lament: the army of unbelief rank on rank, Hür crossing to Hüseyin's side, the women carried off to Damascus, seventy-three wounds, and "think of Karbala, be patient".
Fedâî Baba's reproachful quatrain: even if he worked miracles, scattered pearls from his mouth and flew to heaven, people would not believe him and would call him a sorcerer.
Sıdkî Baba's deyiş with the refrain "bilmem ne haldir": winter and mist barring a dervish's road to the Friend, the heart's caravan that never left, and the passes of the Yıldız Mountain.
Kul Hüseyin's nefes with the redif "what does he do if he does not": the straight road of the seeker pledged to the Prophet's Family, Hasan Dede and Veli Sultan, and the counsel of unity.
The first stanza of Tokatlı Nûrî's Düstûr in the Merzifon Cönkü: a stanza with a refrain and a merciless cypress-like beloved; original text, English prose and commentary.
Derviş Edna's eight-syllable düvaz-ı imam: the names of the Twelve Imams, the blood of Karbala, Selman's bowl at the assembly of the Forty, and the belief that all came from one point.
Sıdkî Baba's crane deyiş: it describes to the cranes a pilgrim road from Hamdullah's post in Amasya through Merzifon, Harız, Çorum, Bozok and Malya to Hacıbektaş.
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