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The Bald Boy Keloğlan and the Most Beautiful Girl in the World

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The Bald Boy Keloğlan and the Most Beautiful Girl in the World http://aton.ttu.edu Copyright © 2002-2003. Southwest Collection / Special Collections Library Texas Tech University, Lubbock, Texas The Bald Boy and the Most Beautiful Girl in the World H.B. PAKSOY © Copyright 2001 H.B. Paksoy Lubbock, Texas 2003 2 Table of Contents Keloğlan from Dream to Throne Keloğlan and His Wise Brother Tekerleme The Keloğlan Who Would Not Tell The Keloğlan Who Guarded the Door How Keloğlan Stole Köroğlu’s Horse, Kırat, for Hasan Pasa Man Persecuted Beause of Wife’s Great Beauty How Hasan and Hasan Differed from Hasan The Heavy Headed Keloğlan The Magic Bird, The Magic Fruit, and the Magic Stick The Pomegranate Thief and the Padişah’s Sons The Blind Padişah with Three Sons The Padişah’s Youngest Son as Dragon-Slayer Keloğlan as Dead Bridegroom How Keloğlan Got a Bride for a Chickpea Keloğlan and the Sheep in the Sea Keloğlan and the Sheep in the River Keloğlan and the Lost but Recovered Ring Keloğlan and the Deceived Judge The Maligned Maiden Keloğlan and the Mirror The Successful Youngest Daughter 3 The Shepherd Who Came as Ali and Returned as a Girl Keloğlan and the Girl Who Traveled Nightly to the Other World The Keloğlan and the Padişah’s Youngest Daughter The Shepherd Who Married a Princess But Became Padişah of Another Country Keloğlan Turns the Shoes How Keloğlan Drowned His Mother-in-Law Keloğlan and the Köse Miller Keloğlan and the Köse Agree Travels of Keloğlan and the Köse Keloğlan and Köse Share Bandits’ Loot Keloğlan and the Bezirgan’s Wife The Ungrateful Keloğlan and Brother Fox The Keloğlan and the Fox Keloğlan and Ali Cengiz The Adventures of Twin Brothers Preface This work may be read at random, for the pleasure they provide and the humor they contain, since the stories are self contained. Classroom usage may benefit from perusing the Introduction, specifically written for the purpose. The narratives contained in this volume were tape-recorded by Professors Uysal and Walker in the Turkish Republic between 1960s and 1990s, and translated by Turkish students studying at Texas Tech University. These English drafts were then edited by Warren Walker, who also paid for them out of his own pocket. The ultimate translation products were typed by Warren Walker, and bound into the original 73 ‘green volumes’ that formed the kernel of the growing ATON collection at Texas Tech. The details of the Archive of Turkish Oral Narrative, and the biographies of founders, may be read by accessing http://aton.ttu.edu I chose to bring together all the popular ‘Bald Boy’ Narratives together as this popular archetype is virtually unknown outside the boundaries of the Turkish Republic. Please enjoy the narratives. 5 INTRODUCTION This work is intended to explore Keloğlan, an archetype in Turkish Oral Narrative. All archetypes are created by people from the intellectual wealth of their environment. The process may be akin to crystals forming in nature. Upon a seed character, structurally kindred layers may be deposited, over time, to enlarge the entity until it reaches the heights of international renown. Many an archetype is known and loved around the world. In West Texas, where the Archive of Turkish Oral Narrative is located in the bosom of Texas Tech University, some archetypes are more immediately recognizable: Maverick (of San Antonio), Judge Roy Bean (of Pecos), Thomas Lubbock (the Colonel of Texas Rangers during the Civil War, brother of Francis Lubbock, the Governor of Texas), all of the well known Texans pre- and post-Alamo, Will Rogers (a satirist from the neighborhood of South Plains), The Masked Rider (mascot of Texas Tech) immediately come to mind. All of the South Plains archetypes listed above are all drawn from real flesh-and- bones type of individuals. Moreover, all were men of action. The archetypes of the Turkish Oral Narrative generally have a longer historical background, and, as their tales attest, are compelled to take action against real or perceived injustices. In most cases, the Turkish archetypes primarily function as teachers or teaching tools, continually adapting to changing conditions and periods. Before we ascend to the thoughts and deeds of Keloğlan, it may be desirable to explore the foundations of Turkish oral literature, which enjoys its share of archetypes. One such internationally known character is Nasreddin Hoja (or, Hoca), representing the voice of reason in a witty manner. On one occasion, Nasreddin borrows a kazan (large cauldron) from his neighbor. When Nasreddin returns the kazan, the neighbor sees that there is a small cooking pot in the bottom. He asks Nasreddin: "What is this?" Nasreddin replies: "Apparently the kazan had been pregnant and it has given birth to this small pot." The neighbor unquestioningly accepts the kazan and the pot. Some weeks later, Nasreddin wishes to borrow the same kazan. The neighbor is only too happy to oblige. This time, a month passes. The neighbor calls on Nasreddin to inquire about his kazan. Nasreddin, with a concerned look, announces: "I am sorry, but your kazan died." The neighbor is puzzled. Then becoming angry, he demands: "How could it die?" "You believed that it gave birth, why do you not believe that it died?" On another celebrated occasion, which took place over some eight centuries ago, Nasreddin again demonstrates the necessity of experimental science and reasoning: One day Nasreddin brings home three pounds of meat, expecting his wife to cook it for dinner. At dinner-time, Nasreddin finds no meat on the table. He asks his wife, "What happened to the meat?" 6 His wife replies, "The cat ate it." Nasreddin breezes into the kitchen, puts the cat on the scales, and discovers the cat to be weighing three pounds. Nasreddin quizzically questions the result, "If the meat I brought home weighed three pounds, then, where is the cat? And, if this happens to be the cat, then what happened to the meat?" Some tales placed Nasreddin in the same time period with Timur (d. 1405), which is likely to be chronologically too late. On the other hand, the environment sustaining the memory of Nasreddin chose to attribute the following events to him as a tribute—as the population obviously needed a person of Nasreddin's caliber to deal with Timur: According to one story, Timur had ordered his battle elephants to be quartered in the vicinity of his field quarters. Accordingly, one elephant was assigned to each nearby village. Since the elephants consume large amounts of food and are fond of tree bark, they began to inflict considerable damage to the crops, orchards and vineyards. The elders of a village, deciding that they could no longer withstand the ruination, sought out Nasreddin and asked him to be their spokesman, to relay their wish to Timur that their elephant be withdrawn. Nasreddin agreed on one condition. The entire delegation was to accompany him to Timur's throne. Members of the delegation agree. Nasreddin takes the lead, with the elders in tow, and they begin their trek to the encampment. As the delegation approaches the multitudes of guards, some of which are mounted, others on foot, in full battle gear and colorful attires, the members of the delegation begin to have second thoughts. One by one they begin deserting the procession. As Nasreddin approaches Timur's resplendent throne, he realizes that he is alone. Feeling betrayed and becoming furious, he proceeds nonetheless. The Chamberlain announces Nasreddin. Timur queries majestically: "State your business." After due and proper salutation, Nasreddin begins: "Your Highness, the residents of this village asked me to relay their highest respects to you. They are quartering one of your battle elephants, but they have a small worry." "May they be blessed. What is their worry?" "Your Highness, they have noticed that the elephant in their charge appears to be unhappy with his lot. He may be suffering from loneliness. They desire a companion for him." "Let it be." Timur seems pleased and orders a pouch of gold coins be given to Nasreddin. along with a new suit of clothes. Nasreddin leaves the Presence of Timur and on the way back, the delegation reassembles the way it dispersed. They are very curious of the outcome and wish to share in the good fortune of their Chief-Emissary. Nasreddin observes wryly: "You harvest what you sow." (Turkish Proverb) As Nasreddin becomes more known to Timur, he is invited to the Presence more often. At one point, Timur wishes to examine the tax records of the nearest town. The official in charge of the collection is brought before the throne and is asked to reconcile the revenues with the written record. The official is unable to please the sovereign. Timur orders: "Let him eat the tax books." The Chamberlains tear the books and present it to the (now ex-official) for his culinary 7 consumption. Timur gives another order: "Nasreddin, I hereby appoint you the new Tax Collector." Timur's word is law, permits no choice. Time passes. Timur is desirous of investigating the performance of the newly appointed tax-officer. Nasreddin is sent for and enters the Presence with a stack of pide (flat bread) in his arms, with slender lines of accounts scribbled on them. Timur, recognizing the local staple food, thunders: "What insolence! You were ordered to appear with the tax books!" Nasreddin Responds: "Your Highness, these are the tax books. Might I not have to eat them?1 Another Nasreddin story, and motif that later found its way into the literatures of neighboring peoples, involves Nasreddin entering into a bet with another person. Nasreddin accepts a challenge to spend a cold winter night outdoors with minimal clothing on.
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