Gazi Üniversitesi Türk Kültürü ve Hacı Bektaş Veli Araştırma Merkezi TÜRK:.c HAM~R.~

2. ULUSLARARASI T.ÜRK KÜLTÜR EVRENİNDE ALEVİLİK ve BEKTAŞİLİK BiLGİ ŞÖLENİ BİLDİRİ KİTABI

1. CİLT

Editörler Dr. Filiz KILIÇ Tuncay BÜLBÜL

17-18-19 Ekim 2007 ANKARA Türk Kültürü ve Hacı Bektaş Veli Araştırma Merkezi Yayınlan ISBN: 978-975-507-220-3 Araştırma Dizisi: 5 2. Uluslararası Türk Kültür Evreninde Alevilik ve Bektaşilik Bilgi Şöleni Bildiri Kitabı 17-18-19 Ekim 2007 • Gazi Üniversitesi Türk Kültürü ve Hacı Bektaş Veli Araştırma Merkezi Adına Yayın Sahibinin Adı / Owner Prof. Dr. Kadri YAMAÇ (Gazi Üniversitesi Rektörü) • Sorumlu Yazı İşleri Müdürü / General Manager Prof. Dr. Filiz KILIÇ o Yayın İdare Merkezi Adresi/ The Address of Publishment Centre Gazi Üniversitesi Türk Kültürü ve Hacı Bektaş Veli Araştırma Merkezi Gazi Üniversitesi Rektörlük Kampüsü, Araştırma Merkezleri Binası, Nu: 11 06502 Teknikokullar /ANKARA • Yayın İdare Merkezi Telefonu / The Telephone of Publishment Centre o 312. 222 70 16 • Belge Geçer / Fax o 312. 222 70 16 • Elektronik Posta/ E-mail [email protected] Web: www.hbektas.gazi.edu.tr • Basımcının Adı/ The Name of the Publisher Grafiker Grafik-Ofset Matbaacılık Reklamcılık Sanayi ve Ticaret Ltd. Şti . • Basımcının İşyeri Adresi/ Office Address of Publisher l. Cadde 33. Sokak No: 6 06520 (Oğuzlar Mahallesi) Balgat /ANKARA • Basımcının Telefon Numarası/ The Phone Number rıf The Publisher O 312. 284 16 39 (pbx) • Basım Tarihi ve Basım Yeri/ The Publishment Date 2::d P1:oce 15.10.2007 Grafiker Ofset: O 3 12. 384 00 18 shamanistic Features Preserved in Bektashism

Bektaşilikte Korunan Şamanistik Özellikler

Eva CSAl<ı:*

ÖZET Bektaşi inanç sistemin birçok ipucundan meydana geldiği malumumuzdur, yalnız buna şimdiki makalede metinlerden ortaya çıkarttıklarım neticelerini de eklemek isterim. Ne­ fes ve sehamahların hem saklanmış hem az da olsa değiştirilmiş metni araştırmamın so­ mut bir temeli oluşturulmuştur. Tarafımızdan derlenmiş yüzlerce nefes ve semahlarında Bektaşi felsefesi olan tasawuf açıkça yansıtılırsa, bunun yanında Bektaşilerin Orta As­ ya'dan kalmış en eski inanışlarına (örneğin {>amanizme) de ne denli bağlı oldukları orta­ dadır.Ş?manizm Macarların ilgisini özellikle kendi dedelerinin dedeleri de şamanizme kavuştukları için önemli bir derecede çekmektedir. Yirminci asırın ilk döneminde Bekta­ şi dervişler arasında Birge isimli bir önderimiz saha çalışması gerçekleştirmişti. Onun Bektaşilerdeki o dönemde şamanizm ne şekilde saklandıklarıyla ilgili sonuçlarına. kendi keşifimiz olan çok daha sonraki bir dönemden sonuçlarımızı koymaktayız. Anahtar Kelimeler: Bektaşi inanışları, şamanizm, nefes ve semahlar. Trakya'daki gele­ nekler, eşik, kıldan köprü, bedenin bölünmesi, dona girme. pervane. ağaç kültü ABSTRACT The heterogeneous character of Bektashi beliefs are well known yet there are arguments based on textual anatysis my research 1present here. The texts of ceremonial songs that have been preserved and somewhat altered, serve as a solid basis for my examination. The root of the matter is that we have collected hundreds of texts that reflect , the essence of Bektashi philosophy, while any careful reader would agree that Bektashis cling to their original (like ) originating from . Shamanism is especially interesting for . because their forefathers had also been acquainted with it. in the beginning of the twentieth century Birge carried out a thorough research among Bektashi . His results concern the prevailing Shama­ nistic character of Bektashi system, ours add to them somewhat later. Key Words: Bektashi belief, Shamanism. ceremonial songs, loca! traditions in Thrace, threshold, hair bridge, cutting into pieces. metamorphosis, moth, of trees

Why are Hungarians interested in Bektashi traditions one might justly ask. The most important reason for this is, that Bektashis preserved in their belief sys­ tem the largest number of pre-lslam elements, some of which can be traced in old Hungarian tradition as well.

* PhD.

2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 421 EVA CSAKI

Since there had been a strong connection between Turks and Hungarians stili in the steppe between the 5'h and 9'h centuries, we justly assume that there are common elements to be discovered alsa in the popular beliefs of these two pe­ oples. We could make a longer list of the words, expressions of the early common to Turks and Hungarians, there are well known researches on this to­ picl. Apart from lexical data we could cali attention to several parts of traditi­ onal culture preserved by Turks and Hungarians. Just one of them to be mentioned here could be the Hungarian word ttiltos 'per­ son with magical powers; one able to make contact with the ; sha­ man; magician; fortune teller'. Berta (2001:106) elaborated the detailed etymo­ logy of the word and stated that the reconstructed form of the Turkic word co­ .uld be *tal(i)tğulr 'being entranced'. in the word tal- (d-) 'to lose strength; to lose consciousness, to faint' (Clauson 1972:490). We came across the following nefes in Thrace on several occassions: Bir gün dal­ dım erenler meljdanına 'üne day 1 became paralysed on the sacred square of those who have arrived at the divine truth' (Recordede it in 2002, 2003, ete. e. g. from H. A. ( 1933) borne in Kılavuzlu). There we came accross the same verb: dal-2 that could be tied to t:Wo semantic groups: 1. 'to sink (in water)'; 2.'to lose consci­ ousness'. The Heterogeneous Character Of Folk Due to their lifestyle the beliefs of nomadic Old were in connec­ tion with nature first of ali water, soil and mountains3. Several natura! elements or parts of nature (e.g. water springs, moon, certain trees4, enormous rockssı we- l Pais ( 1975) collected these words in his manual on old Hungarian religion prior to . R6na-Tas ( 1999:364) wrote a whole chapter on the old religion, iare and culture of Hungarians prior to their settlement in the Carpathian Basin. 2 The stem of the word seems to be Ancient Turkic *tali~ 'to be entranced' (Berta 2001: 113). 3 it is not coincidence that the old religion of other nomadic peoples e.g. Arab tribes·is similar to this. They adored huge rocks, lonely trees, water springs similarly (Goldziher 1981 :777). The Sec­ ret History of the informs.us about the very similar religion of the Mongols (Ligeti 1962). 4 There are several studies in connection with the sacred trees of different Turkic peoples (Marqu- art 1912:486). (Köprülüzade 1929:5). (Roux l 962. 199,7:201). (Boratav l 997:307). (Csaki 2002:345). 5 The cult of rocks is present alsa in Hungarian tradition. One of the oldest place names of Hungarians is si/va lgfon 'the lgyfoıı forest' (R6na-Tas 1999:366). and Hegykö J1281: Egliiil in Sopron county. in the tenth century the German name of the latter was Heiligeıısteiıı (Mo6r 1956:426). lts present Hungarian name is the·result of associative etymology. The first part of the original compound is the same Turkic loan in both cases (lgy+fon, Eg+kü) and goes back io Old Turkic edgii 'good, morally good' (Clauson l 972:51 ). There are other placenames alsa present from the same peri od but from other Old Hungarian dialects. where this part of the compound is iigyii­ Jfal (Csanki ll:59). The latest form of the Hungarian word is present as the first partin compounds meaning something in connection with the church: egy+haz 'the Church', egyhazzenei 'sacred music', ete.

422 2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 S HAMAN 1 S T 1 C F E AT U RE S PRES E R VE D 1 N BEK TA S'H 1 S M

re endowed by divine might. in Central Asia their religion was wowen of three main thread: cult of the forefathers6 , cult of nature and Gök Tann kültü1 - 'Teng­ rism ar cult of ' (Artun 2001:25). This was the situation when lslam first reached Turkic peoples (Ocak 1996:81 ). ıslam was not accepted unanimously and in the same time ( 1O-l4th centuries and much later in the Caucasus) ta the same degree by Turks. Earlier beliefs such as shamanism has survived in lslam. This is underlined in several works (e.g. Ocak 1996:97, 147. ete.). The cult of was alsa familiar ta those Turkic tribes settling from Central Asia ta from the eleventh century on. Their sacrificial places took sha­ pe mainly on higher parts of mountains and hills. Chinese sources inform us about the fact that hill tops were favoured by shamans ta perform their ceremo­ nies8. in connection with old Turkic beliefs several authors characterize Yesewism9 -ori­ ginating from Central Asia - as heterodox Sunni lslam that was compiled from sfıamanism, 'cult of the sky' and cult of the ancestors (Artun 2002:25-39). Snesaryov (2002:45) claims that shamanism in Central Asia appeared only after Turkic tribes had migrated ta the area. in the middle of the 13th century, when large group of Seljuk Turks arrived in Anatolia they carried along wandering dervishes and adventurers who transmit­ ted their old traditional beliefs intermingled with Sufismıo ('Islam ') ta the locals. The latter is the coherent mystical ideology deriving from Central Asia in the 1Oth century. A centre of religious life associated with the Sufi le­ gacy, Turkistan is often described by Kazaks as the 'holy hearth' (kiyeli osaq) and the 'axis' (kindik) of their culture (Privratsky 2001: 1).

6 We can read about the Yellow Uighurs remembering their forefathers in Mal ov (2003: 108). 7 ... Movses Dashuranci !??X-Xl-Xll centuryJ writes about the coexistence of the Sun and the God of the . He says that the of the Northem Caucasus believed in two . üne is called Tangri Han. that is khan. who is thought to be identical with the Persian Aspan­ diat. and for whom horses were sacrificed. and another who is called Kuar. whose victims are struck down by lightening. Kuar is a word of Persian origin and has the same meaning as the Middle Persian fıvar which means 'sun' (R6na-Tas 1999: 151 ). 8 The Thraces living in the old days had the so called Dionysos-cult. about which we can Jeam form Euripid. in one of his play a ceremony is held during the night high on the hill accompanied by wild music. The place was illuminated by torches, the followers broke out in shouts of joy as they took part in the circle dance during the (Eliade 1997: 135). 9 Ahmed Yesevi is considered to be the first Turkic Sufi to establish a mystical religious circle a so called tarikat. He Jived a century earlier than Bektash a spiritual leader in Khorasan and even tho­ ugh not the founder of another tarikat himself. but a saviour of Turkic masses of ordinary people who settled in Anatolia in the first half of the thirteenth century. 10 The topic has been elaborated by 1. Melikoff (1982:142). (1982a:379) ete ..

2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 423 EVA csAKI

The Bektçıshis (Turkic people in Thrace, the north-westernmost part of ) form a Sufi religious order or a tarikatı ı, they are considered to be one of the many heterodox branches of Islam, being closely connected with the AleviJı, Kı­ zılbaş and other Ali-orientated religious groups in the Near East. There are cer­ tain features of their religion that distinguishes them from other , like A, endless tolerance towards Christians, Jews and other non-Muslims, B, the ritual use of alcohol, C, the participation of women and children in ali their , D, no strict adherence to times of , E, indlvidual quest to unite with God. Apart from the above mentioned characteristics, they do not depend so much , on the Qur'an, neither do they ever enter with religious ambition. ", Bifge (1937:213) listed the following seven resemblances of Bektashiism and ShamanismL3:

1. unveiled women participated in the forma! 2. mystic hymns, the nefes' es came to take the place of the incantations of the Shamans 3. the sema or ritual dance, resembles the ecstatlc dance of the Shamans 4. the ofthe sheep or ram at the aynicem is reminiscent of the custom of sacrificing cattle among the Asiatic Turks 5. the miracles performed by the saints, the metamorphosis from a human into a bird, the flying through the air, ete., are similar to the stories of saints in Chinese 6. other legends of the saints show a type of folk-lore that is common to Bek­ tashiism, and to the Buddhist influence which entered Shamanism through Tibet and Chinese Turkestan 7. Sacred places and particularly sacred trees are commcin to both. in the case of individual Bektashis as, for example Barak , a stili further influence is apparent - in the wearing ofa tac with two horns, the use of birds for mounts in travel, the shaved beard, and the long m'üustache.

11 The word is of origin meaning 'religious-order; order of dervishes·. 12 Melikoff ( 1999:3) considers Kızılliaş as the previous nam es of Alevis. 13 Several resemblances listed here can be justly traced among Sunni traditions as well: No. 4. is not rare among otherTurkic peoples. The author of these lines have witnessed this custom in Nalayh () in 1997, where the molla of the Kazakh community blessed a sheep, a sacri­ fice for the community.

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our Field~Work Research Among Bektashis in Thrace With my husband J. Sipos 1 received a kind invitation to the annual autumn me­ eting of the Bektashi fathers in 1999 and since then we have carried out five fi­ eld-work research lasting from ten days to two weeks each. During this period we have visited several Bektashi communities and we were allowed to record long discussions with their major religious leaders like babas, kfıalifas, even the­ ir dedebaba playing a prominent partin their efforts to preserve old traditions. We were presented copies of important documents. in the course of our research it came clear that they attach great importance to their community and its rules. The ones that commit any kind of offence against it are despised and even ex­ pelled as we have witnessed it. Having been invited to their holy feasts and events, we managed to record se­ veral Bektasfıi ceremonies in some twenty different Turkish villages of Thrace ne­ ar the Bulgarian border e.g. in Musulça, Ahmetler, Topçular high on the hill. We were accepted as we are, Turkish speaking foreigners interested in their tra­ dition, engaged in the research of their culture. Bektashis were generous eno­ ugh to disclose their ancient-heritage for they became aware of the situation. As the result ofa long lasting debate they came to the conclusion, that unless they !et the rest of the world hear their precious secret ceremonial songs, they fade away with time slowly but for certain. They can hide it to themselves as they had hidden it for long centuries, it is much more beneficent if they reveal the secret treasure they concealed from the ignorants and threats.

According to others folk Islam like - Bektasfıismı4 connect religi­ ous beliefs surviving in present day Turkey with those elements in Old Central Asian shamanism and cult of the ancestors (Ocak 1990: I 54). According to legends the name of the dervies from the name of their and forefather Haji Bektasfıı5 Velitö, who was bom in 1207 in a small village of Central-Asia and departed in 12701 7• Haji Bektasfı was one of the leading apost-

14 Some researchers daim that Alevi-Bektashism is a belief system that is worked out practically in day-to-day relationships. This could explain why many prefer to it as a .. lifestyle" (Clarke 1999:12). 15 The meaning of the Turkish word bektaş is ' of the ; belonging to the Bek­ tashi order; person politely contemptuous of ' (Redhouse p. 151 ). in connection with Bektasfı Birge ( 1982:36) explains the meaning of the personal name of the future saint as 'com­ panion in rank' or 'an equal with a prince'. 16 The word veli in Turkish means as much as 'protector, guardian, friend of God' (Redhouse 1974:1225). 17 Some daim that Hacı Bektaş Veli was bom in 1247 and died in 1323 (Noyan 1998: 1, 13). Since there is no document available in this topic we admit Birge's notice: we can say for sure onle that Hacı Bektaş Veli died before 697 ( 1297) (Birge 1982:38).

2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 425 Jes of Turkic Sufis. a renowned figure of his times and most probably he taught his followers the simple choreography of the ritual. introduced the ceremonial meal and whirling.

Afımed Yesevffounder ofa wrote his poetry in a traditional folk-style. it exer­ ted an important influence on the society in Bektash's surroundings. Yesevi is considered the first mystic poet whose influence can be felt even in the l 5-16th centuries and his followers lived in great number in Central Asia. lslam had not yet been wholly accepted by Turkmen living in his days but rather there were the surviving natura! beliefs like the cult of treesıa and huge rocks. tengrismı9 and shainanism20. -

Cutting lnto Pieces, Cooking According to Hungarian popular belief the candidate far outstanding is cut into ' pieces (Di6szegi 1978:44-5). The motive of the disassembled hero's revival s~ven times stronger appears not only in popular belief but in folktales as well. in Turkic tradition. surviving in . e. g. the Shor people believe that the one who gained the knowledge that is necessary to turn into a shaman. has to be cut into pieces at his joints. Among another Turkic people, the Teleut shamaness had the following vision (Direnkova 1930:274): Some peop/e cut her body at the joints and put theparts into a ca­ uldron to boil. There came two additional men to disembowel and /et her boi/ further. Then the flesh was taken aut and p/aced onto an iron plate where each part was examined carefu/ly ... Future shamans were boiled like this by spirits according to popular Teleut be­ lief. but the same method is familiar to Yakuts2ı alsa. They cut the body of the initiated into ninety-nine pieces. I recorded22 the nefes ('Bektashi ceremonial song') starting with Bir nefescik söyle• yeyim on different occasions. came across several variants of it in different ma­ nuscripts and printed material as well. The central motive of this song is the process of being roasted or cooked in a cauldron:

18 Goldziher ( 1902:5) made mention of the Nomad Arab~ having holy trees as well. 19 El iade ( J 997: 135) mentioned that Thracean people also adored heaven in ancient tim es. 20 Ocak ( 1983:34) warnes us that written sources make no mention of shamanism practised among Turkic people in Central-Asia. Neither written in the 8th century nor Chine­ se sources on Turkic religion make mention of-it. This does not make it out of question that.the Turks had shamans e.g. in the 6th century. Ocak considered it more probable that the old religi­ on of Turks was something else. and shamanism spread later among them. 21 We can read about long established shaman legends of in Ksenofantov (2003:272). 22 Fer the first time 1 recorded it in 1999. but it is well preserved in traditional hand written cönk def­ teı's as well as in printed books like selected poems of Sfıafı Hatayi. or Sultan . ete.

426 2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 sHAMANISTIC FEATURES PRESERVED iN BEKTASHISM

Aşfl harmanında savruldum (2) They winnowed me in the harvest of love, Hem elendim hem yoruldum (2) 1 was sifted, 1 got tired, Kazana girdim kavruldum (2) 1 was roasted in . Meydana yenmeye geldim (2) 1 came to win to the place of the ceremony. There are several other texts of ceremonial songs explaining the boiling of the candidates. There are different techniques known to them, not just boiling in hot couldron, but roasting the bones like in the fourth verse of the following ne­ fes collected from H.Y. baba in Kırklareli, starting with the !ine: Hak yoluna giden­ lerin 'For the ones who have set out on God's path' Yönüm hakka çevirseler If they turn my direction towards God Kemiğimi kavursalar If they roast my bones. Hannan gibi savursalar If they winnow them like harvest, Muliabbetin yellerine -ın the winds of friendly chat. ..

The following lines are cited from one of Kul Himmet's poems (Arslanoğlu 1997:43):

Ciğerimi23 aşk oduna pişirdi My heart was cooked on the fire of love, Kavurdular aşkın tavası ile it was roasted in the frying pan of love.

(Arslanoğlu 1997:85): Arif olan eleklerden elendi Wise men have been sifted by sieves Talip olan Hak yoluna dolandı Aspirants have wandered around God's path Donner ( 1926: 11 O) described Samoyed shaman rituals starting with heating the drums above fire. At a later phase the shaman starts his song leaning on his drum calling this way the helping spirits. Both Hungarian and Obi Ugric shamans are very hot when they are near to the spirits in their . There appears aşk ateşi motive in several ceremonial songs of Bektashis. in the nefeses Hakkı zikreden kardaşlar ['Brothers citing God's name'[ orYolcu oldum, yola düştüm['! became a wanderer, have set out on the road'I col­ lected in Kırklareli in 2002 we find this motive:

Gökte ay gün yıldız döner Moon, sun, star are turning above in the sky Aşk ateşi durmaz yanar The fire of love keeps burning

Pir Sultan'ım aşka düştüm I anı Pir Sultan, have fallen in love Aşk ateşi boydan aştı The fire of love got beyond my body

23 The Turkic word ciğer 'liver, lungs, heart' was borrowed by Old Hungarian language in the shape of zsiger. We can not take it fora pre-conquest word, because we do not have early enough docu­ ments on it. Therefore it is not listed either in the study of Gombocz 1908, or in that of Ligeti's that was published in 1986.

2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 427 As far Bektashis, ı recorded the following well known sema 'a whirling dance per­ formed during Bektashi ritual' in different villages with minor differences (l:DAT la-7, I.DAT 5-8, Tr86, 2002-ben 111.08/07, 2003 IV.09/02, ete.). Bektashis sing it in the sublime part of the ritual when al! the participants take part in it most of them engaged in the whirling as well: Kalk bizimle semah eyle Stand up for a semah with us Silinsin pak olsun ayna Let the mirror be cleaned Kırk gün bir kazanda kayna Let them boil you for 40 days in a cauldron Daha çiysin can.dediler (RE 180) You are stil! raw, as they said. or its variant: Kalk bizimle sema oyna24 Stand up for a semah with us Silinsin pak olsun ayna Let the mirror be cleaned 'Kırk yıl bu kazanda kayna Let them boil you for 40 days in a cauldron Dahi çiğ bu ten dedüler. (OB 13) This f!esh is stili raw, as they said. The motive of beeing cooked in a cauldron serves as a grade of those initiated: for the one simmered perfectly can only become a good Bektashi. This painful condition/stage can !ast for forty days or forty years, it may differ in the handw­ ritten texts, but we have to concentrate alsa on the figure forty, the num- ~~ .

Local Traditions Of Bektashis The heterogeneous character reflected in Bektashism gives way to adjust its fol­ Iowers to the loca! beliefs and customs of the milieu in which they find them­ selves. Therefore one can obser\re greater influences from Christian traditions in the (Clarke 1999:34). it is widely known that Bektashis make the abo­ ve mentioned old traditions survive while they adjust to whatever milieu in which they happen to be. The only thing they cling to is Turkish as the Ianguage of the ceremonies.25 Several compounds of Orpheus have survived in .the Bektashism in Thra­ ce. According to the legends Orpheus had lived a century before Homer (4-5th century B.C.). When Orpheus· played his lyre wild animals like lion and deer26

24 Apart from this uncommon and only datum 1 have not come across the expression: semafı oyna­ 'to dance semah'. At the ultimate climax of the ceremony those taking part in it rise to turn se­ mah, but this whirling is nothing else but arf implicit form ofa prayer or worshipping God. 25 Bektashis in Turkey consider ita kinci ofa deterioration that the holy hymns are sung in Albanian in . in his paper presented at the 6th Biennial EASA Conference in Krakôw, Kressing (2000) considered ·sektashism asa major factor of Albanian nationalism. 26 We can see these two animals on Hacı Bektash Veli's well known portray laying on his right and left knees.

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· start1=d to dance (Eliade 1997: 147). Orpheus was not only a musician but a he­ aler at the same time. He descended to the nether lands like shamans and had other charming abilities. There survived Orphistical religious circles in Thrace where lute players were es­ teemed as the founders of religion. Those belonging to the sect were endowed with secrets of different crafts just like the guild masters in the Afıilik organisa­ tion among the Bektashi dervishes. The Orphistics considered the soul immor­ tal therefore divine (Eliade 1997: 148). According to their belief humans can sha­ re divine state of being, as a consequence of conducting their own life-the Jat­ ter being the main goal of Bektashi ideology. When Orpheus's raging enemies tore him into pieces, his cut off head floated down the river singing aloud. Both the method of cutting a human into pieces and the ability ofa cut off head to talk are typical shamanistic traditions.21 This motive appears in a Bektashi hymn, mentioning Ali their most important saint:

Bir kesikbaş geldi aslan Ali'ye .. . 2s There came a cut off head to lion Ali The death and rebirth of shamans is an old tradition of Yakut Turks as well. The cutting into pieces starts with the cut of the head as Ksenofontov observed. ­ re famous and diligent shamans submit to the action three times throughout their lives, while less perfect ones only once. Their rebirth can take place only after each of their segments was purified of evi! (Molnar 2003:275). Bektashis endow their greatest saint Hz. Ali with the ability of resurrection as we can learn from the Turkic mystic poet Kul Himmet lived in the 16th century (Arslanoğlu 1997:124):

Kim uyardı yetmiş yıllık ölüyü Who woke up the deceased that had died seventy years before? Birge mentioned that Bektashism spread on the Balkans in the 13- 14th centuri­ es. Hacı Bektaş Ve/iı9 sent personally one of his followers called San Saltuk on a flying rug to Georgia then to the western shores of the Black-sea in order to con­ vert the locals there. He established a religious house (tekke) there in the town of Kilgra (Kaliakra) in Dobruja.

27 Tfıe book of tfıe cııt off fıead was a well-known poem in the Volga-region in the l 3- l 4th century. The manuscript of the legend familiar to the muslim was published by Ahmetgaleeva ( 1979). 28 The !ine cited was taken from the poem ofa Turkic poet Kul Himmet (Arslanoğlu, 1997:52). 29 (Melikoff 1999:5) cited Eflaki in connection with Hacı Bektaş Veli's religion. Eflaki stated that even if Hacı Bektaş Veli had converted to lslam, he did not join its loca! ceremonies, never neg­ Iected the old Central Asian traditions .. He was a saint who could heal the sick ..

2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 429 The Arab traveller Ibn Batuta alsa spent there several nights. He made mention of San Saltuk as a historic personage in his itinerary that was written before 1325. According to legends spread in oral tradition San Saltuk managed to cut the seven headed dragon with the help of Hızır (Birge 1937:51 ). Bektashis use the expression Hakka yürü- 'to proceed to God' in the sense of 'merging into God'. The same idea is known in Pythagorean philosophy of anci­ ent times. Bektashis give credence to the idea of ölmeden önce öl- 'to die before death' i.e. 'to withdraw oneself from fleeting material world' is alsa a shamanis­ tk thought. Bektashis make a difference between two different types of death, the first one is its usual form, while the second is a ceremony. Ölmeden önce öl- means that one is not covered into the winding sheet, but rat­ J:ıer set on a white prayer mat. Having made peace with the world, gives up ali kinds of earthly desires. Cuts a sacrificial animal. that will when time arrives, help him tothe netherworld (Er 1997:183). in the !ast part of the Bektashi ritual there is a possibility to un ite with God. The ones participating in semafı 'ceremonial whirling of Bektashis' can have their so­ ul separated from their body. The soul can experience the nearness of God and even merge with it. This can be attained to according to Bektashi beliefs asa re­ sult of their asceticism. Reverence Of The Threshold The reverence for the threshold is exactly similar attitude of the Mongols of Central Asia (Birge 1937:213-4 ). Much earlier Frater Julianus on his second trip in search of the Hungarians in 1237/38 made mention of this. While explaining the life style and habits of the Tartars he described the palace of their rulers. "Each gates of the palace were made of gold. Nobody was hurt on entering, !et it be on horseback or simply. Foreign messengers. and envoys were cut down by sword on spot if they touched the threshold by their feet." (Györffy 1965:48). Pla­ na Carpini noticed the same in 1247 when he described the habits of the Tar­ tars (or Mongols ): " ... they kili anybody who dares to step on the threshold of a leader's ." (Györffy 1965: 64). This was confirmed by 0.8. in Çorlu on 14th.Nov. 1999. Whenever a Bektashi en­ ters a sacred place, he saysa prayer, because "eşik kutsaldır" - 'threshold is sac­ red'3o.

30 This was observed in Erdebil as well: "Bir sufi bir sufinirı evine varsa evvel eşiğine niyaz ide." (Kı­ lıç-Bülbül 2006:18).

430 2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 sHAMANISTIC FEATURES PRESERVED iN BEKTASHISM

Pir sultan Abdal's verse was turned into a nefes collected by us in 1999 ( 1999v 1-lOb) Eşiğine yiizüm sürdüm, 1 reached your threshold with my face Hünkar Hacı Bektaş Veli. My sultan As well as in another instance (1999 1-3): Arz eyleyip yola girsem, Hü Setting out on your way with an offering ol mübarek yüzün görsem Hü, lf 1 could only see your holy face Eşiğine yüzüm sürsem, Demir Babam lf 1 could only reach your threshold with my face, my Demir Baba We observed in Thrace on many occasions what Birge made notice of in his bo­ ok (op. cit. 173), that the Bektashis don't step on the threshold. They personify it as their leading saint Hz. Ali they explained. Anyone eager to attain knowled­ ge will have to pass over it/him.

ın their most vivid ceremony of Newruz the Bektashis singin a certain hymn the following: .. .Tfıerefore thy threshold is the place of worship for the perfect. .. (translated by Birge 1937:222). Not everybody can become a Shaman. This ability is handed down from father to son in many cases, just like in Alevism: descendants of Alevis can become Alevi (Aydın 1990. 1O:156 ). The Seljuks violently oppressed the revolt of the newcomers. Known as the Ba­ bai isyanı this movement resulted in a religious movement that was initiated by the so called Abdal-ı Rum or the Bektashis3ı. The most important features of Bektashi are: - the belief in God to appear in humans - the belief of the soul's passing at death into another body - metamorphose i.e. the ability of one's changing a form of being Ali the above three factors are explained in details in several works of Ocak ( 1996:82). Due to the fact that loca! beliefs were always considered important by the Bektashis, as well as they adjust themselves to the surrounding milieu as a must of takiye32, Bektashism has a somewhat differing character in each place it

31 Ocak ( 1996:212) states that there is enough written source to prove that Bektashis are the out­ come or the survivors of Rum . Due to their activity the Osman Empire could retain Tur­ kish as the official language, could easily overcome the initial difficulties and was strengthened largely at the beginning part of its history. 32 During centuries Bektashis have developed several refined methods for surviving even in hosti­ lity. They rather build their they never enter than to be scolded names for having none in the village. They hide their own feelings in order to avoid debates, confrontations. They have always given preference to peace and contemplation.

2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 43J is available. Their major centres are to be found in Thrace, Kırşehir, South-Ana­ tolia. , Albania, the United States. Today Bektashi is one of the most important dervish order in Turkey. Establis­ hed in the l 3th century it was reorganized and given a new start in 1515 when Balım Sultan offered a new lead. Apart form the early components including Shii and Sufi tendencies there also are Christian33 elements in Bektashism. Hair Bridge For Crossing

There is a bridge made of hair34 above heli in lslam tradition called Sırat. it is narrower than a pi ece of hair or the sharp edge ofa sword. The or mis­ believers tumble down when trying to pass over it, while the blessed ones will cross onto . The idea of the sacred way (erenler yolu 'the way of the sa­ ints', doğru yol 'the right way', sağlam yol 'the good way') of Alevi and Bektashi or- 'ders is nothing else but this hair bridge. Mention has been made of the bridge prepared from horse-hair among Altay Turks. They can pass through it into the nether empire. but the corrupted ones will fell to the river Toboydon. where monsters abide (Anohin 2003: 112). We find this motive already in 's poetry in the 13th century:

Bir köpri yaratmışsın bre(?) Thou hast created a bridge, thou say kıldan ince dersin more narrow than a piece of hair üne of the Bektashis favoured poet was who lived in the 14th century. Let us see a paragraph of his poetry (translated by Birge ( 1937:89). and (Melikoff ı 998:225) ı.

Kıldan köprü yaratmışsın Thou hast created a bridge of hair Gelsin kullar geçsin deyu Saying, Jet the slaves come and pass over. Hele biz şöyle duralım Rather. Jet us stand here. Yiğit isen geç a Tanri. If thou arta hero, pass thou over, O God. The next example was written by . a famous Turkic mystic poet from the 15- 16th centuries. His poems are also sung in the secret ceremonies as teachings or rather as :

33 E.g. anyone being interested in joining the ·order with a plcC:5e can do so only according to his free will at an adult age. This was considered akin to the codirmation ceremony of Christians (see Brockhaus Enzyklopadie 1967. Vol.2:48 ı ). 34 The concept of the strong hair for crossing or keeping the eaıch hani;ing on is familiar even to Hungarians: ... Ha csak szörszal tartsa, Hogy e vilag ııem vesz 1'Perhaps only one piece of hair saves the world from perish'J (Erdelyi 1999:1067).

432 2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 5HAMANISTIC FEATURES PRESERVED iN BEKTASHISM

Kıldan köprü kuruldu ki geç deyü A bridge was hung made of hair to cross on Pirimden bir bade gel de iç deyü Let a drink come from my spiritual master to drink

Dalımdan ittiler beni uç deyü They pushed me from my branch to fly üstüne uğradım tozlu yol oldu. The way 1 follow turneci out to be a dusty one.

(Gölpınarlı-Boratav 1943: 117) iki melek gelir sual sorarlar There comes two angels interrogating Dökerler fıurcunu3s gevher ararlar They empty the saddle-bag looking after jewel

Bir kılın üstüne köprü kurarlar They set up a bridge on a hair Geçemezsin Hakk'a kul olmayınca You can not proceed to God while not being his slave We came across several versions of the !ast example well known to the Bektas­ his in Thrace. The well known nefes starting with Açıldı cennet kapısı 'The gate of Paradise has been opened' ( l 999v 3b-25) talks about the bridge narrower than a piece of hair. it was handed down that Manchu shamans could reach to the nether land only after they had overcome unusual difficulties like passing through a bridge nar­ row as the edge of the sword. We know it from V. Di6szegi's Siberian collection that the shaman had to cross on a rope tightened on top ofa cauldron full of hot tar (Hoppa! 2001:12, 14). The candidates far becoming Bektashi at an adult age are tested of strength by kıldan ince köprü 'bridge made narrower than a pi ece of hair'. known from Bektas­ hi ceremonial songs36:

Her ipte oynadım canbazım amma 1 have danced on ali tight ropes, 1 anı a rope-dancer, Sırat köprüsiinü geçemem fıocam(REI2). But I can not cross on Sırat bridge Cennetin kokusu gelir uçmaktan The smell of Paradise comes from heaven Hiç gönül kanar mı yeyip içmekten Cana heart be satiated with food and drink Namert köprüsünü gelip geçmekten With cowardly crossing the bridge? Erenler yol kurmuş yola gideriz We proceed on the way set by those who (RE62/177) have arrived at the dfvine truth.

35 The right form of this Persian loan should be fıurtuıı. 36 Refik Engin. resercher of Bektashi tradition presented me with his nefes collection, where these texts were listed. Let me express to him my gratitude alsa here.

2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 433 Ulaş bir mürşide vaden yetmeden Meet a spiritual guide befare your !ast hour Müşkilin hal olsun fırsat gitmeden Have your difficulties solved befare it is !ate Sorusuz hesapsız azap görmeden You want to cross Sirat bridge Sırat köprüsünü gefmek istersen(RE81) Without being interrogated and tortured

Similarly to the devices listed above, sieve37 is a widely known tool of the sha­ mans, they are often portrayed holding one in their hands'. it is made of hair in most cases. Sieves can be used as a vehicle far the ride in the netherlands and above. it has a similar shape to the drum, used far similar purpose. The ones who have passed through it. have been selected ( ... elendik, kavrulduk). Prohibitions, Taboo Words Bektashis are famous far their metaphoric language usage. This way they can express hidden messages without revealing it to outsiders. We justly consider the omission of certain names and usage of words in their everyday meaning as a shamanistic feature.

B. Atalay ( 1924: 13) enumerates the Tahtacı's tradition3B preserved in the Taurus Mountains as shamanist characteristics of Bektashism. They never ever utter the name of the bear, far it is a taboo; instead they say koca oğlan 'big boy', or dağdaki 'the one to_ be faund on the mountain'. Metamorphosis The ability of metamorphosis is an observed characteristic of both Uralic and Altayic shamanistic belief. Yet we have to add that Yakut and Mongolian sha­ mans as well as Hungarian tıiltos turns into a buJl.39 in Hungarian tradition the iron-nosed witch 'vasorr(i baba or boszorkany4o' is able to turn at almost any ins­ tance into almost anything including animals or circle, fire-flame according to necessity. it can cause rain or even tempest. Can paralyse humans by casting an evi! glance at them or turn them into stone, ete. Altay Turk and Lapp shamans into reindeer while fighting with the evi! (Di6szegi 1978: 108). Bektashi saints have an endless choice to turn into. When they need to hide they choose the shape that is most promising. Ocak (1996:71) men­ tioned this as a Central-Asian tradition imported into Anatolia by A. Yesevi's fallowers. The action itself is reflected in the nefes tradition especially with the

37 it is one of the devices preserved also in Hungarian traditiorı in connı:ction with the old : szita, szita pentek. szereleın csütörtök. dob szerda .. .'sieve. sieve Frid<:y, bvt= Thur5day. drum Wednesday' - being one of the most archaic child-rhymes for counting out in games. 38 There are several other shamanistic traditions of the Tahtacı people observed by (Yörükan 1998:118). 39 in Karachay tulpar ·ucan at' (Tavkul 2001 :227) plays this role. 40 Being to most probabilities an Old Turkic loan in Hungarian lexicon.

434 2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 gHAMANISTIC FEATURES PRESERVED iN BEKTASHISM

verb kuş donuna gir- 'to hide into a bird's mask'. Legends teli us Yesevi's and that of fhis dervishes ability to turn into a dove (Köprülüzade 1929). and as such they could fly naturally. This we can observe in the case of several saints of Bektas­ his. They were alsa able to fly, or to cover hugh distances ata moment's notice. ıt is enough to mention the cases of Gül Baba or Hızır.

According to tradition, Hacı Bektaş Veli arrived to Anatolia in the disguise of a turtle-dove, but there are further possibilities like turning into an owl or other animals (like deer). plants (especially trees). and even objects (rocks, ete.). (Kul Himmet 1997:41)

Oç yüz yıl da geyik ile ot/adım I used to be grazing with a deer far three hunred years Bir zaman da gezer idim seyranda ünce 1 took part in a spiritual progress Further parallels can be drawn between the function of hides (of animals). that is used as a seat by shaman during his rite, the head of Bektashi communities the baba seats himself similarly on.a hide. According to prevailing beliefs in Dersim, Pir Yusuf a Bektashi saint turned his donkey into stone (Onarlı 2001: 179). he had the ability to do so. Say (2006: 120) made mention of an everit Baba Mejnun had been an eye-wit­ ness to. This time it was Şücaaddin who turned into a young goat. The ruler or­ dered the young animal to be cut and cooked. it was the hide and the bones that was left, yet enabled the goat to reunite himself and even to return to life as Baba Mejnun. The tradition is shown to have Iranian parallels by Yon Bru­ inessen, however we have enough Turkic parallels to consider. The texts of hymns sung by Bektashis over the past centuries preserved several hints of Shamanistic beliefs. Shamans were not only the messangers from our world to the previous and the fallowing ones, but they were endowed with the ability of healing. Balım Sultan is considered to be the second faunder of Bek­ tashi sect also had the ability to cure ali sorts of illnesses as "fıer derde derman olan şah" (2002k 2a- 17). Many of our sources expressed his firm belief in their ceremonial songs having the same character. A Turkmen Pir far instance considered his singing nefes' es to a sick person as a mean of cure.4ı

4ı Singing their ritual hymns was considered by Bektashis as charm, the concerns the habit ofwrit­ ing a talisman fer finding lost things, to bring peace fer husband and wife even to become preg­ nant, ete. (Ocak 1996:96).

2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 435 Pervane Pervane symbolizes the moth that hovers round a candle or open fire unable to tum its back to it. it is observed alsa present in Azeri folksongs collected from Nebiye Sefter (bom in 1913, Şamaxı, Kolaxana) by Sipos in 1999.

(Sipos 1 lb-14 Bayatı)

Ez(i)zinem, oda yansın, Let my beloved bum in fire, Pervane oda yansın. Let the moth bum in fire, Xalqıma zülm M~nler, Let those oppressing my people, Eden, da oda yansın, oda yansın. Bum in fire, bum in fire

As Kul Himmet puts it: (Arslanoğlu 1997:44)

, Pervaneyi aşk oduna yandıran Buming the butterfly on the fire of Iove Aman Şafı-1 Merdan sen imdat eyle Oh, come and help me Caliph Ali Pervane is an Iranian Ioan in Turkic Ianguages, it has several meanings:

I. 'geceleri ışık çevresinde dönen küçük kelebek', 2. 'döndüğünde bir mekanizmayı işleten bir eksene dikey olarak bağlanmış, iki veya ikiden çok ~anattan yapılmış alet' (Türkçe Sözlük 1998: 1794). We have ali seen butterflies42 unable to leave the only source of Iight on a dark summer night. Bektashies feel being drawn towards their way, even though this attraction can be hard to stand and even fataL They sing about it the following way (Arslanoğlu 1997:44):

... pervaneyim ateşine, .. .1 am a butterfly in its fire, oduna yanmaya geldim ... came to be consumed in it... We know about the butterfly being an important helper of shamans in Inner Asia, because it can fly to the upper regions where shaman is prepared to fly alsa. in one of her French articles on Mollova ( 1996: I 97) made mention to an alliterating verse: Tap! Tap! Tam(riq! Worship! Worship! Torch! Tamadıryan Tam(ziq ! A torch continuously flaming! Koliigiis( komlSdiin Its shade is of silver! Koyedıryan Tam(ziq A torch flaming and blowing out. Ol kobelek. (butterfly)

42 There are lots of further examples published (Kunos 1906:60). (Arslanoğlu 1992:512). (Gölpınar­ lı-Boratav 1943:24). (Kaya 1999:94).

436 2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 sHAMANISTIC FEATURES PRESERVED iN BEKTASHISM

further Shamanistic Features Of Bektashism one of the most admired abilities of shamans is to travel to the hereafter and convey news back to those remaining. They need a riding animal to their travels that is typically a magic horse, but a bird, even a drum will do. While fulfilfing healing practices they manage to become intimate with the members of the community. The healer profile of the shamans is well documented among other Tukic peoples, e.g. in the meaning of the Chuvash jum: im-jum 'lekarstva' [healer spellsJ, im 'lekarstvo', (im-jumla 'lecit' zaklinanijami, zagovorami' (Skvorcov 1982:112-3). jumla 'voroZit', gadat', zanimat'sja voro:lboj, gadaniem' (Skvorcov 1982:639).

Hungarian Turkologist lgnac Kdnos in his lectures in Turkey between 1925-26 mentioned that the components of shamanist beliefs survive among Turks. He enumerated the tradition of funeral feast as such. The meal given after one was burried is offered for the soul of the deceased. There were funeral feasts observed among Kazakh and Kyrgiz peoples in the co­ urse of what there was a puppet instead of the deceased set on the main place (K_halmi 2001:23). Another typical shamanistic action is the slaughter and consuming of an animal when a guest arrives on a common feast. We came across both of these traditi­ ons among Bektashls. in the so called Hungarian garaboncitis belief-tradition any circle outlined with a hazel-nut twig protects boys stepping in the middle especially those paying forty forints to the garaboncitis (Di6szegi 1978: 111 ). Circle is a protecting shape also for Bektashis, as well as forty is a magic num­ ber. There are other magic numbers known in Thrace e.g. four is one ofthem for the members of Amuca community43.

The calling word fıo:!fıay/fıey is well spread as incantation in both Altaic and Ura­ lic shamanic-songs. in the course of the ritual we come across several similari­ ties (Di6szegi 1978: 12-133). it is preserved in Bektashi hymns as well, most often in the form of hey. Cult Of Trees Tree cult of Turks has been practised for centuries and 1 made an attempt to int­ roduce the pear-tree cult in the Caucasus (Csaki 2002:345-352). in spring when weather starts to warm up, the rurals [in Kastamonu[ walk out in groups to the woods in order to find soymuk 'a thin layer just under the outer

43 1 got the kinci verbal information from R. Engin in Kılavuzlu.

2. ULUSLARARASI TÜRK KÜLTÜR EVRENiNDE ALEViLiK ve BEKTAŞiLiK BiLGi ŞÖLENi 2007 437 bark of the pine tree'. They cut off the fresh bark of the pines and suck the flu­ ids while chewing it. They attributed very special enlivening forces to these flu­ ids (Kunos 1999: 77). The same feature was mentioned by Birge ( 1937:57) who relied on the data of­ fered by Hamit Zubeyr44: "in front of the door !of Hızır Bali's tomb in the Haji Bektash tekke! is the mulberry tree which tradition said Haji Bektash hurled as a burning brand from Horasan and which was planted where his home was la- . ter to be. Bektashis believe that to rub on any ailing part of the body bark from this tree is to effect a cure." it is nota pine but a mulberry-tree in this case, but could be oth-er trees as well. Goldziher ( 1902:5) made mention of the sacred trees of Nomad Arabs, while we can read about the same cult prevailing among Mongols of Chinggis Khan in The Secret History of Mongols. Conclusion Recording and transcribing traditional folk-music in Turkey started after World War 1. Religious rituals are not that much in focus, that is partly due to its sec­ ret character. Even though some transcriptions can be found in the State Con­ servatories ofthis latter genre, lyrics are even less studied. Though some of sac­ red texts of the n-e[es or semah type songs are transcribed, they have hardly ever been analised (Clarke 1999:5). Shamanistic traditions present in the text have not been widely studied. Com­ parative researches of early Turkic and Hungarian popular belief systems will re­ veal mutual effects that used to be exerted on each other more than fifteen hundred years before. We are looking foreward to the next step that will be taken on this field.

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44 Zubeyr, H.: Hacı Belitaş Tekkesi. in: Türkiyat Mecmuasiban (11:379).

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