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Gazi Üniversitesi Türk Kültürü Ve Hacı Bektaş Veli Araştırma Merkezi TÜRK:.C HAM~R.~

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Gazi Üniversitesi Türk Kültürü Ve Hacı Bektaş Veli Araştırma Merkezi TÜRK:.C HAM~R.~ 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 Sufism, the essence of Bektashi philosophy, while any careful reader would agree that Bektashis cling to their original cults (like Shamanism) originating from Central Asia. Shamanism is especially interesting for Hungarians. because their forefathers had also been acquainted with it. in the beginning of the twentieth century Birge carried out a thorough research among Bektashi dervishes. His results concern the prevailing Shama­ nistic character of Bektashi belief 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, cult 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 ali the words, expressions of the early religion 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 supernatural; 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 Old Turkic 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 Islam Due to their lifestyle the beliefs of nomadic Old Turkic peoples 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 Christianity. 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 Mongols 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 heaven' (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 saints was alsa familiar ta those Turkic tribes settling from Central Asia ta Anatolia 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, tengrism '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 mysticism') 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 God and the God of the Heavens. He says that the Huns of the Northem Caucasus believed in two gods. üne is called Tangri Han.
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