Amasya’da medfûn olup “Kurtboğan Evliyâsı” demekle meşhûr olan eş-Şeyh Nûreddîn Hamza-i Şâmî mahdûmudur. Millet Kütübhanesinde mevcud olan Meşâyih-nâmesinde sâhib-i tercemenin kendi zabtı üzere peder-i mükerremleri eş-Şeyh Nûreddîn Hamza-i Şâmî hazret-i Ebûbekir es-Sıddîk efendimizin evlâd-ı kirâmından “Ali bin Muhammed bin Mahmûd bin Hediyetullah bin Mûsâ bin Muhammed bin eş-Şeyh Şehâbeddîn Ömer es-Sühreverdi bin Muhammed bin Abdullah bin Muhammed bin Abdullah bin Hüseyin bin Âsım bin Nazr bin Kâsım bin Muhammed bin Sa’d bin Nazr bin Abdurrahman bin Kâsım bin Muhammed bin Ebî Bekr es-Sıddîk” mahdûmudur.
Pederinin hayatında Amasya ulemâsından olup Niksar Müderris ve Müftüsü Mevlânâ Hasan bin Savci-i Merzifonî tilmizi olan Mevlânâ Sadullah bin Halîl bin Süleyman el-Merzifonî’den ulûm-i şer’iyye ve Arabîyeyi ve fenn-i tıbbı Amasya hükemâsından Tabîb Fâzıl el-Hâc Şücâ’eddîn [32] İlyâs bin Şa’bân el-Amâsî’den ahz u tahsîl etdi.
Bir müddet Amasya’da ders-i âm olup 820’de kadı Mü’eyyed Çelebi’nin Osmâncık’ta binâ eylediği medreseye ilk müderris olarak oraya gitdi. On yıl kadar orada müderris ve müftü olup medrese “Ak Şemseddîn Medresesi” demekle meşhûr oldu. Buradan bir vakı’â üzerine Ankara’ya gidip Hacı Bayrâm Velî hazretlerinin halka-i irşâdına girdi. Ondan hilâfet alıp Amasya’ya geldi.
Amasya vâlîsi Şehzâde Alâeddîn Bey’in mazhar-ı itimâdı ve itikadı olduğundan müşârün-ileyhin (846) ihnâkında Edirne’ye gitdi. Orada Kazasker Candarlızâde Süleyman Çelebi’yi tedâvî ederek Sersâm hastalığından kurtardığı münâsebetle mazhar-ı teveccüh oldu. Fakat Sultân Murâd-ı Sânî’nin hal’i ve iclâsı vak’asında Sultân Mehmed-i Sânî tarafdarı göründüğünden 848’de Anadolu’da Göynük kasabasına gidip tevattun etdi.
857’de İstanbul Fethine hazırlanan Sultân Mehmed Hân-ı Sânî daveti üzerine bütün mürîdânıyla beraber gelip Edirne’de [33] ordu-yı hümâyûna iltihâk etdi. Feth-i celîlin gününü tayîn ederek ayniyle vaki’ oldu. Sonra Hazret-i Ebû Eyyüb Ensârî’nin kabr-i şerîfini keşf ü izhâr eyledikten Sultân Fâtih’in kendisine itimâd ve itikadı artdı.
Ancak Sultân Mehmed Hân-ı Sânî İstanbul’un fethinde ulemâ ve meşâyih-i kirâmın ızhâr-ı minnet etmelerine tahammül edemeyip “Ben İstanbul’u şu kılıcımla feth etdim. Sizin du’â ve intisârınızla değil” demesine ulemâ ve meşâyih gücenerek her biri bir tarafa savuştuğu esnâda sahib-i terceme de sânîyen Göynük kasabasına gitdi. Orada müddet-i medîde oturdu. Sultân Fâtih, Belgrad hezimetinde bir dervişin ihtarıyla İstanbul fethindeki sözünden izhâr-ı nedâmet ederek sahib-i tercemeyi İstanbul’a davet ve niyâz ve taltif etmek suretiyle irzaya himmet etdi. Kabri üzerine muazzam türbe ve ittisâlinde âlî câmi’ ve emâret binâ eylediği Ebû Eyyüb Ensârî türbesi civârında ikâmet etmesini iltimâs eylediği halde sâhib-i terceme yine Göynük kasabasına avdet ve orada 880 senesinde dâr-ı kudse rihlet eyledi.
Şeyh-i müşârün-ileyh âlim, fâzıl, kâmil, ilm-i tıbba vâkıf, [34] bir mürşid-i âgâh, kerîm, beşûş, kûsec bir şeyh-i kerâmet-penâh idi. Makâmât-ı Evliyâ tesmiye etdiği Meşâyih-nâmesinde meşâyih-i kirâmını şöyle yazıyor:
“Ehaztü el-hilâfete ‘ani’ş-Şeyhi’l-Hâc Bayram el-Ankaravî ‘ani’ş-Şeyh Hamidi’d-dîn el-Aksarayî ‘ani’ş-Şeyh Şihabi’d-dîn Şâdî ani’ş-Şeyh İbrâhim el-Basrî ‘ani’ş-Şeyh Süleyman el-İskenderânî ‘ani’ş-Şeyh Hüseyin eş-Şirvânî ‘ani’ş-Şeyh Mahmûd el-Basrî ‘ani’ş-Şeyh Osmân er-Rûmî ‘ani’ş-Şeyh Şerefi’d-dîn Muhammed bin Ali el-Kûfî ‘ani’ş-Şeyh Sa’di’d-dîn el-Bağdâdî ‘ani’ş-Şeyh Şemsi’d-dîn el-Irakî ‘ani’ş-Şeyh İshak el-Harezmî ‘ani’ş-Şeyh İsmâil el-Buharî ‘ani’ş-Şeyh Süleyman el-İsfehânî ‘ani’ş-Şeyh Ahmed el-Horasânî ‘ani’ş-Şeyh Ebi’l-Hasan el-Harakânî kaddesallahü esrârahum”
Şu silsile-i meşâyih-i kirâmda Hacı Bayram Veli Hazretlerinin şeyh-i şeyhî gösterilen eş-Şeyh Şehâbeddîn Şâdî Amasyalı olup Amasya’nın “Şeyh Şâdî” demekle meşhûr köyünde medfûndur. Bunun şeyhi Ahî İbrâhim Basrî de Gümüş kasabasında medfûndur.
Ak Şemseddîn Mehmed Efendi’nin mahdûmları Sa’dullah, Emrullah, Fazlullah, Hamdullah, Nurullah Efendiler meşhûrdur. Nurullah [35] Efendi, meczûb-i ilâhi olup “Nûru’l-Hüdâ” demekle meşhûrdur. Eş-Şeyh Sa’dullah Efendi, müderris ve pederinin câ-nişîni olup Göynük’de pederinin yanında medfûndur. Eş-Şeyh Fazlullah Efendi de orada medfûndur. Emrullah Efendi, Bursa’da Emîr Sultân ve Sultân Murâd evkâfı mütevellîsi olup sonra meflûcen 919’da vefât etmişdir.
Mevlânâ Hamdullah Efendi meşâhîr-i ulemâ ve şu’arâdan bir zât olup 914’de vefât eyledi. Eş’ârı makbûl-i bülağâdır. Emrullah Efendizâde Ömer Efendi ve bunun mahdûmu Muhammed Efendi ma’rûfdur.
Ak Şemseddîn Efendi’nin tasavvufa âid iki risâlesi, Makâmât-ı Evliyası, tıbba dâir mücerrebâtını hâvî risâlesi meşhûrdur. Birâderi Kutbeddîn Mahmûd Efendi, Amasya ulemâsından olup pederi civârında medfûndur. Bunun mahdûmu Gıyâseddîn İbrâhim Paşa Çelebi de Amasya müftüsüdür.
“Şakâyık Tercümesi”nde Mecdî Mehmed Efendi diyor ki:“Ak Şemseddîn Efendi’nin velâdeti mahrûse-i Dımeşk’da vakî olup henüz âlem-i sabâda iken peder-i hayr-eserî ile diyâr-ı Rum’a geldiler zikr olunan diyarda tahsîl-i ulûma meşgûl olup erbâb-ı dânişin şark-ı talîm ve hüsn-i ifâzasıyla tekmîl-i melekât-ı melekiyye eyledikde Osmâncık Medresesine [36] müderris oldu.”
Pederi eş-Şeyh Nûreddîn Hamza Şâmî’nin Amasya’ya gelmesi 799’da vâkî olup Şamlılar Mahallesi’nde ikâmeti mazbûtdur. Kezâlik sadr-i esbak Osmâncıklı el-Hâc Halîl Paşa’nın birâderi kadı Mü’eyyed Efendi’nin Osmâncık’da (820) binâ eylediği medresede Osmâncık kalesinin şimâl eteğinde vâki ve el-yevm “Akşemseddîn Medresesi” demekle meşhûr olduğu da müşâhedatımla sâbitdir.
Bunlardan anlaşılır ki Akşemseddîn Mehmed Efendi, 799 senesinden mukaddem Şam’da doğdu. Pek küçük yaşında pederiyle Amasya’ya geldi. Amasya’da neş’et ve tahsîl-i ulûma himmet etdi. Osmâncık’a Amasya’dan müderrislikle gitdi. Binâen aleyh: velâdet itibariyle Şamlı ve neş’et ü ittihâz-i vatan itibâriyle Amasyalıdır. Hâssaten Amasya ulemâsından Sa’dullah Merzifonî’den ahz-i ulûm ve Amasya etibbâsından hekîm-i meşhûr Hacı İlyâs Amâsî’den tahsîl-i tıb etdiği de kendisinin zabt ü kaydı ile sâbitdir.
Mecdî Efendi yine diyor ki: “Padişâh hazretleri ol sultân-ı melîk-i kerâmetin, Ebû Eyyüb Ensârî’nin, mezâr-ı şerîfinin üstüne bir kubbe-i [37] felek-rütbe ve harem-i muhteremi hucurâtı müştemil bir câmi’-i vâlâ-mertebe binâ eyledikten sonra şeyh hazretlerinden ehibbâsıyla ol kasabada tevattun eylemek murâd edindi.”
“Lâkin şeyh hazretleri telakkî bil-kabûl etmeyip ol vazı’dan ‘arz-i i’râz ve imtinâ eyleyip “el-Hanînu ile’l-evtân min mekârimi’l-insân³” fehvâsınca mevtın-ı asliyyesine gitmeğe isti’zân edib pâdişâhdan tîb-i hâtır ile icâzet aldılar.” Burada “mevtın-ı aslîsi” Göynük kasabası demektir ki ikinci vatan-ı süknâsı demek olur. Fakat Mecdî Efendi tercemesinde târîhe muhâlif hikâyeler de vardır.
In Modern English
He is the son of Sheikh Nûreddîn Hamza-i Şâmî, who is buried in Amasya and became famous as the "Saint of Kurtboğan". In the Meşâyih-nâme held in the Millet Library, according to his own record, the descent of his father Sheikh Nûreddîn Hamza from Hazrat Ebûbekir es-Sıddîk is listed as follows: Hamza is the son of Ali. Ali's father is Muhammed, his father Mahmûd, his father Hediyetullah, his father Mûsâ, his father Muhammed, his father Sheikh Şehâbeddin Ömer es-Sühreverdî. Ömer's father is Muhammed, his father Abdullah, his father Muhammed, his father Abdullah, his father Hüseyin, his father Âsım, his father Nazr, his father Kâsım, his father Muhammed, his father Sa'd, his father Nazr, his father Abdurrahman, his father Kâsım, his father Muhammed, and his father is Ebû Bekr es-Sıddîk.
While his father was alive, he learned and completed the religious sciences and Arabic from the Amasya scholar Mevlânâ Sadullah bin Halîl bin Süleyman el-Merzifonî, a student of Mevlânâ Hasan bin Savcı-i Merzifonî, müderris and mufti of Niksar, and the science of medicine from Tabîb Fâzıl el-Hâc Şücâeddîn İlyâs bin Şa'bân el-Amâsî, one of the physicians of Amasya.
For a time he gave public lectures in Amasya. In 820 [1417] he went as the first müderris to the madrasa that the kadı Müeyyed Çelebi had built in Osmancık. He served there for about ten years as müderris and mufti; the madrasa became famous as the "Ak Şemseddin Madrasa". Following an incident he went from there to Ankara and entered the circle of guidance of Hazrat Hacı Bayrâm Velî. Having received the caliphate (hilâfet) from him, he came to Amasya.
Since he had won the trust and belief of Prince Alâeddin Bey, governor of Amasya, when the prince was strangled (846) [1442-43] he went to Edirne. There he gained attention because he cured the kazasker Candarlızâde Süleyman Çelebi of the illness called sersam. However, since he appeared at the side of II. Mehmed in the event in which II. Murad stepped down from the throne and II. Mehmed was placed in his stead, in 848 [1444-45] he went to the town of Göynük in Anatolia and settled.
In 857 [1453], at the invitation of Sultan II. Mehmed Han, who was preparing for the conquest of Istanbul, he came with all his disciples and joined the sultan's army at Edirne. He announced the day of the conquest beforehand, and it turned out as he had said. Then, when he found and brought to light the blessed grave of Hazrat Ebû Eyyûb el-Ensârî, Sultan Fâtih's trust and belief in him increased.
However, Sultan II. Mehmed Han could not bear the scholars and sheikhs showing him gratitude at the conquest of Istanbul and said: "I conquered Istanbul with this sword of mine, not with your prayers and help." The scholars and sheikhs took offense at this and each withdrew in a different direction, and Ak Şemseddin went a second time to the town of Göynük. He stayed there a long time. At the Belgrade defeat, through a dervish's warning, Sultan Fâtih felt regret for his word about the conquest of Istanbul and summoned Ak Şemseddin to Istanbul, and tried to win his heart by entreating and flattering him. Although he asked him to settle near the tomb of Ebû Eyyûb el-Ensârî, over whose grave he had built a great tomb and beside it a splendid mosque and imaret, the sheikh again returned to the town of Göynük, and there in 880 [1475-76] he died and went to join the Truth.
The said sheikh was learned, virtuous, mature, knowledgeable in the science of medicine, an alert spiritual guide, generous, cheerful, thin-bearded, and a sheikh remembered for his miracles (keramet). In his Meşâyih-nâme, which he called "Makâmât-ı Evliyâ", he writes of his sheikhs as follows:
"I received the caliphate from Sheikh Hacı Bayram el-Ankaravî. He from Sheikh Hamîdüddîn el-Aksarayî; he from Sheikh Şihâbüddîn Şâdî; he from Sheikh İbrâhîm el-Basrî; he from Sheikh Süleyman el-İskenderânî; he from Sheikh Hüseyin eş-Şirvânî; he from Sheikh Mahmûd el-Basrî; he from Sheikh Osman er-Rûmî; he from Sheikh Şerefüddîn Muhammed bin Ali el-Kûfî; he from Sheikh Sa'düddîn el-Bağdâdî; he from Sheikh Şemsüddîn el-Irakî; he from Sheikh İshak el-Harezmî; he from Sheikh İsmâil el-Buharî; he from Sheikh Süleyman el-İsfehânî; he from Sheikh Ahmed el-Horasânî; he from Sheikh Ebü'l-Hasan el-Harakânî. May God sanctify the secrets of them all." This is the sense of the Arabic chain (silsile).
In this chain of sheikhs, Sheikh Şehâbeddin Şâdî, shown as the sheikh of the sheikh of Hacı Bayram Veli, is a native of Amasya and is buried in the village of Amasya famous by the name "Şeyh Şâdî". His sheikh Ahî İbrâhîm Basrî is also buried in the town of Gümüş.
The sons of Ak Şemseddin Mehmed Efendi, Sa'dullah, Emrullah, Fazlullah, Hamdullah and Nurullah Efendis, are well known. Nurullah Efendi, who was in a state of divine rapture (cezbe), is famous as "Nûru'l-Hüdâ". Sheikh Sa'dullah Efendi was a müderris and his father's caliph and is buried beside his father in Göynük. Sheikh Fazlullah Efendi is also buried there. Emrullah Efendi became trustee of the waqfs of Emîr Sultân and Sultan Murad in Bursa, then suffered a stroke and died in 919 [1513-14].
Mevlânâ Hamdullah Efendi is among the well-known scholars and poets; he died in 914 [1508-09]. His poems were admired by connoisseurs of eloquence. Ömer Efendi, son of Emrullah Efendi, and his son Muhammed Efendi are also well known.
Ak Şemseddin Efendi's two treatises on Sufism, his "Makâmât-ı Evliyâ", and his treatise containing his essays on medicine are famous. His brother Kutbeddîn Mahmûd Efendi is among the scholars of Amasya and is buried near his father. His son Gıyâseddîn İbrâhîm Pasha Çelebi was also mufti of Amasya.
Mecdî Mehmed Efendi says in his "Şakâyık Tercümesi": "Ak Şemseddin Efendi was born in Damascus, and while still a child he came with his blessed father to the land of Rum. In this land he applied himself to the pursuit of learning, and when he had completed his angelic perfections through the teaching of men of knowledge and fine lessons, he became müderris of the Osmancık Madrasa."
His father Sheikh Nûreddîn Hamza Şâmî's arrival in Amasya was in 799 [1396-97]; it is recorded that he lived in the Şamlılar Quarter. The madrasa that the kadı Müeyyed Efendi, brother of the former grand vizier Osmancıklı el-Hâc Halîl Pasha, had built in Osmancık (820) is at the northern foot of the Osmancık Castle and is still called the "Akşemseddin Madrasa" today; I have also confirmed this by my own observation.
From these it is understood that Akşemseddin Mehmed Efendi was born in Damascus before 799 and came to Amasya with his father at a very young age. He was raised in Amasya, strove to learn, and went to Osmancık from Amasya as müderris. Consequently, by birth he is of Damascus, by upbringing and by making it his homeland he is of Amasya. That he took learning in particular from Sa'dullah Merzifonî among the scholars of Amasya, and learned medicine from the famous physician Hacı İlyâs Amâsî among the physicians of Amasya, is also established by his own record.
Mecdî Efendi also says: "His majesty the sultan, after building over the blessed grave of that sultan of miracles, that is, Ebû Eyyûb el-Ensârî, a dome reaching the heavens and a lofty mosque containing rooms, asked the sheikh to settle in that town with his relatives."
"But the sheikh declined this, turned away from that place and held back. Following the Arabic saying meaning 'Longing for the homeland is among the virtues of a man', he asked leave to go to his true homeland and received the sultan's leave with good grace." Here the "true homeland" is the town of Göynük; that is, his second place of settlement. However, in Mecdî Efendi's translation there are also stories contrary to history.
Notes and Research
Old Words in the Text
- ders-i âm: a public lesson open to everyone, directed at the people
- ihnâk: having someone strangled, being killed by strangulation
- hilâfet: a sheikh's authorizing the disciple he has trained to guide others
- halka-i irşâd: the circle of students and disciples gathered around a sheikh
- mürîd: a dervish attached to a sheikh
- sersâm: a feverish illness marked by clouding of consciousness
- silsile: the chain of a religious order extending from sheikh to sheikh
- meczûb: one in a state of divine rapture, carried out of himself
- câ-nişîn: caliph, successor
- mütevellî: administrator of a waqf
- kûsec: a person with a thin beard
- tevattun: settling in a place and making it one's homeland
Birthplace and Youth
Hüsameddin concludes from his own records that Akşemseddin was born in Damascus and came to Amasya with his father as a child. The encyclopedia information based on the Menâkıbnâme also confirms this: his real name is Şemseddin Muhammed bin Hamza; he was born in Damascus in 792 [1390], came to Anatolia with his father at about the age of seven, and they settled in the Kavak district, then attached to Amasya (799 [1396-97]). On his father's side he descends from Şehâbeddin es-Sühreverdî, one of the great figures of the Suhrawardi order. After memorizing the Quran and receiving a sound religious education, he became müderris of the Osmancık Madrasa; it is also understood that he received a good medical education.
His Path with Hacı Bayram
According to the Menâkıbnâme, Akşemseddin set out toward Fars and Transoxiana to seek a spiritual guide for himself and returned without reaching his aim. Then, while thinking of attaching himself to Zeynüddin el-Hâfî in Aleppo, he saw in a dream one night that the chain at his neck was in Hacı Bayram's hand and returned to Ankara. A. İhsan Yurd, who has made the broadest study of his life, notes that Akşemseddin criticizes Zeynüddin el-Hâfî in his own work, that it is therefore not possible that he thought of attaching himself to him, and that he attached himself directly to Hacı Bayram. After a strict ordeal (çile) he received the caliphate from his sheikh in a short time, and after Hacı Bayram's death he took his place in the position of guidance (833 [1429-30]). The cell in which he underwent his ordeal is today in the basement of the Hacıbayram Mosque in Ankara and is called by his name.
The chain that Hüsameddin gives is transmitted from the Meşâyih-nâme that Akşemseddin himself wrote, and shows Şehâbeddin Şâdî of Amasya as the sheikh of Hacı Bayram's sheikh. Hüsameddin adds that this person is buried in the village of "Şeyh Şâdî" in Amasya and that his sheikh Ahî İbrâhîm Basrî is buried in the town of Gümüş. Thus two links of the chain are tied to Amasya's soil.
The Conquest of Istanbul and the Return to Göynük
It is told that Akşemseddin went to Fâtih at Edirne twice before the conquest, and that on one occasion he treated the kazasker of II. Murad, Çandarlıoğlu Süleyman Çelebi, and on the other one of Fâtih's daughters. The treatment of Candarlızâde Süleyman Çelebi, whom Hüsameddin mentions, agrees with this. When Fâtih set out from Edirne in the spring of 1453, Akşemseddin, Akbıyık Sultan and the other sheikhs of the time joined the army with their hundreds of disciples. That in the hardest moments of the siege he announced through letters to Fâtih that victory was near and asked for patience is regarded by researchers as having been effective in the conquest's coming about in a short time. It is related that after the conquest he delivered the sermon at the first Friday prayer in Hagia Sophia and, at Fâtih's wish, discovered the grave of Ebû Eyyûb el-Ensârî; Hüsameddin also mentions the finding of the grave.
Hüsameddin relates that when Fâtih said "I conquered Istanbul with my sword" the scholars took offense and dispersed, and that Fâtih, after the Belgrade defeat, felt regret and called the sheikh back. This story is not in the encyclopedia; there the reason for Akşemseddin's leaving Istanbul is given as Fâtih's wish, after the conquest, to abandon his crown and throne and attach himself wholly to the sheikh. Akşemseddin tried to prevent this, and when he understood he could not succeed, he crossed to Anatolia by way of Gallipoli and returned to Göynük. He refused the gifts the sultan sent after him, and also did not accept the mosque and lodge that the sultan wished to have built in Göynük, consenting only to the building of a fountain. Hüsameddin himself notes that the Mecdî account he relays contains stories contrary to history. The story of Fâtih's regret therefore remains at the level of a report.
Date of Death
Hüsameddin gives the date of death as 880 [1475-76]. The encyclopedia, based on the Menâkıbnâme, gives the end of Rebîülâhir 863 (February 1459) and supports this with two documents: a couplet at the beginning of the Vahdetnâme, written in 865 [1460-61] by his caliph Abdürrahim Karahisârî, clearly shows that Akşemseddin had died before that date; the building inscription over the door of the tomb in Göynük also indicates Rebîülâhir 863. The tomb was built about five years after his death. Hüsameddin's date of 880 is not reconcilable with these documents; the date 863 (1459) should be taken as the basis.
His Children
The encyclopedia speaks of Akşemseddin's seven sons: Sâdullah, Fazlullah, Nûrullah, Emrullah, Nasrullah, Nûrülhüdâ and Hamdullah Hamdi. Hüsameddin counts five sons and speaks of Nurullah as if the same person as "Nûru'l-Hüdâ". For the death of the youngest son Hamdullah Hamdi the encyclopedia gives 909 (1503), Hüsameddin 914. Hamdullah was knowledgeable in astronomy, astrology and music and one of the leading poets of his time. Sâdullah and Nûrullah also lie in the tomb at Göynük.
His Medicine and Works
Akşemseddin is mentioned in the sources as "tabîb-i ebdân" (physician of bodies). The encyclopedia records that he is regarded as the first physician to put forward the idea that diseases spread by contagion, at least a hundred years before the Italian physician Fracastoro, who gave definite information on this subject; some researchers have been cautious on this point. Most of his works concern Sufism. The Risâletü'n-nûriyye (thought to have been written between 1434 and 1438) was written to defend Hacı Bayram and his dervishes. Defʿu meṭâʿini's-sûfiyye (1452) is an Arabic work written against the accusation of unbelief leveled at great mystics such as Ibn Arabi. Makâmât-ı Evliyâ, which he wrote in Turkish, describes who the spiritual guide is and the stations of sainthood. The Şemsiyye branch of the Bayramiyye, which he founded, continued in places such as Göynük, Kayseri and İskilip.
Today
His tomb is in Göynük and is visited.
Bibliography