{"id":516,"date":"2023-09-25T12:57:26","date_gmt":"2023-09-25T12:57:26","guid":{"rendered":"https:\/\/mehmetozgurersan.com\/?p=516"},"modified":"2023-09-25T12:57:26","modified_gmt":"2023-09-25T12:57:26","slug":"batili-kaynaklara-gore-kaygusuz-abdal-sehzade-alaaddin-gaybi","status":"publish","type":"post","link":"https:\/\/mehmetozgurersan.com\/?p=516","title":{"rendered":"BATILI KAYNAKLARA G\u00d6RE : KAYGUSUZ ABDAL (\u015eEHZADE ALAADD\u0130N GAYB\u0130)"},"content":{"rendered":"

Kaygusuz Abdal, Gaybi ad\u0131yla an\u0131lan hayat\u0131na ba\u015flad\u0131. 14. y\u00fczy\u0131l\u0131n sonlar\u0131nda Anadolu’nun Teke il\u00e7esinde soylu ve aristokrat bir ailenin \u00e7ocu\u011fu olarak d\u00fcnyaya geldi.<\/p>\n

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Prens 18 ya\u015f\u0131na geldi\u011finde bir g\u00fcn bir grup insanla birlikte ava \u00e7\u0131kt\u0131. Av s\u0131ras\u0131nda al\u00e7ak bir tepenin \u00fczerinde otlayan g\u00fczel bir ceylan\u0131 g\u00f6rd\u00fc ve hemen bir ok f\u0131rlatt\u0131 ve ceylan\u0131n sol arka baca\u011f\u0131n\u0131n alt\u0131n\u0131 deldi. Yaral\u0131 olan hayvan, Gaybi Bey’in pe\u015finde ko\u015farak havaland\u0131.<\/p>\n

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Ceylan b\u00fcy\u00fck bir derg\u00e2h\u0131n kap\u0131s\u0131ndan i\u00e7eri ko\u015ftu. Arkas\u0131ndan Gaybi Bey de i\u00e7eri girip geyi\u011fin pe\u015fine d\u00fc\u015ft\u00fc. Dervi\u015fler Gaybi’yi tekkenin ba\u015f\u0131 olan (Hac\u0131 Bekta\u015f Veli’nin halifesi olan) Abdal Musa Sultan’\u0131n yan\u0131na g\u00f6t\u00fcrd\u00fcler ve ona ne arad\u0131\u011f\u0131n\u0131 sordular. Gaybi, vurdu\u011fu ceylan\u0131 arad\u0131\u011f\u0131n\u0131 s\u00f6yledi. Abdal Musa ona oku g\u00f6r\u00fcrse \u00e7\u0131kar\u0131p \u00e7\u0131karamayaca\u011f\u0131n\u0131 sordu. Gaybi yapabilece\u011fini s\u00f6yledi. Abdal Musa daha sonra kolunu kald\u0131rd\u0131 ve \u015f\u00f6yle dedi: \u201cBak\u0131n! Bak bakal\u0131m bu senin okun mu?\u201d Gaybi, okun Abdal Musa’n\u0131n b\u00f6\u011fr\u00fcne sapland\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc. Ceylan k\u0131l\u0131\u011f\u0131nda dola\u015fan azizi vurdu\u011funu anlad\u0131. Ve bununla birlikte bay\u0131ld\u0131.<\/p>\n

Gaybi, \u015foku atlat\u0131nca Abdal Musa Sultan’\u0131n elini \u00f6pt\u00fc ve nasib almas\u0131na izin verilmesi i\u00e7in yalvard\u0131. Abdal Musa, gencin \u00f6ncelikle babas\u0131ndan izin almas\u0131 gerekti\u011fini s\u00f6yledi. Gaybi, o g\u00fcnden itibaren, kalma izni verilmese bile tekkeden ayr\u0131lmayaca\u011f\u0131n\u0131 a\u00e7\u0131klad\u0131. Onun bu ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 duyan Abdal Musa onu hizmetine kabul etti.<\/p>\n

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Gaybi’nin babas\u0131, o\u011flunun dervi\u015f oldu\u011funu duyunca \u00fcz\u00fcld\u00fc. Buna dayanamad\u0131 ve Abdal Musa’y\u0131 vilayetin hakimi Teke Bey’e \u015fikayet etti. \u015eikayeti okuyan Teke Bey, gen\u00e7 Gaybi’nin tekkeden uzakla\u015ft\u0131r\u0131lmas\u0131n\u0131 istedi. Gaybi’ye babas\u0131na kadar e\u015flik etmek \u00fczere Abdal Musa tekkesine gitmek \u00fczere Kilagali \u0130sa ad\u0131nda bir el\u00e7i se\u00e7ti. Kilagali \u0130sa gelince do\u011fruca Abdal Musa’n\u0131n yan\u0131na gitti ve onunla y\u00fcz y\u00fcze g\u00f6r\u00fc\u015ft\u00fc. Ancak azizden a\u00e7\u0131k bir yan\u0131t ald\u0131. Abdal Musa’y\u0131 zor kullanarak tehdit ettikten sonra Kilagali \u0130sa tekkesini yapt\u0131. Kilagali \u0130sa’n\u0131n at\u0131na binmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 s\u0131rada aya\u011f\u0131 \u00fczengiye tak\u0131ld\u0131. Yere d\u00fc\u015ft\u00fc ve irkilen at onu ayaklar alt\u0131nda ezerek \u00f6ld\u00fcrd\u00fc.<\/p>\n

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Bu haber Teke Bey’e ula\u015f\u0131r ula\u015fmaz sava\u015f\u00e7\u0131lar\u0131n\u0131 toplayarak Abdal Musa’n\u0131n yan\u0131na do\u011fru yola \u00e7\u0131kt\u0131. Bu durum Abdal Musa’ya bildirilir ve d\u00f6rt y\u00fcz dervi\u015fiyle birlikte Teke Bey’in kar\u015f\u0131s\u0131na \u00e7\u0131kmak i\u00e7in yola koyulur, t\u00fcm hileleri ile sema yapar. Teke Bey, semada bulunan dervi\u015f \u00e7etesine rastlar ve Abdal Musa ile yanda\u015flar\u0131n\u0131 yakmak i\u00e7in \u00e7evredeki t\u00fcm \u00e7al\u0131 ve a\u011fa\u00e7lar\u0131n ate\u015fe verilmesini emreder. Ama sema yaparak alevlerin i\u00e7inden zarar g\u00f6rmeden ge\u00e7erler ve onlar\u0131 tamamen s\u00f6nd\u00fcr\u00fcrler. Bu mucizeyi g\u00f6ren Teke Bey’in askerleri ka\u00e7arken kendisi de at\u0131ndan d\u00fc\u015ferek hayat\u0131n\u0131 kaybetti.<\/p>\n

B\u00fct\u00fcn bunlar olup bitince Gaybi’nin babas\u0131, o\u011flunu Abdal Musa’ya emanet etmeye raz\u0131 oldu. Daha sonra Abdal Musa, Gaybi’ye “Kayg\u0131s\u0131z” anlam\u0131na gelen “Kaygusuz” ad\u0131n\u0131 verdi. Kaygusuz k\u0131rk y\u0131l tekkede kal\u0131p \u00e7al\u0131\u015farak y\u00fcksek bir manevi r\u00fctbeye ula\u015ft\u0131.<\/p>\n

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Kaygusuz Sultan bir g\u00fcn Mekke’ye hacca gitmeye karar verdi ve Abdal Musa ona bir icazet (yetki belgesi) yazd\u0131. Kaygusuz, belgeyi g\u00fcvende tutmak i\u00e7in k\u00e2\u011f\u0131d\u0131 k\u00fc\u00e7\u00fck par\u00e7alara ay\u0131r\u0131p bir fincan ayran i\u00e7ine koydu ve i\u00e7ti. Bu durum Abdal Musa’ya haber verildi ve bunun do\u011fru olup olmad\u0131\u011f\u0131n\u0131 \u00f6\u011frenmek i\u00e7in Kaygusuz’u \u00e7a\u011f\u0131rd\u0131. Onay al\u0131nca Kaygusuz’u kutsad\u0131 ve bu kutsamayla \u015fiir dizeleri yazmaya ve Hakikati g\u00f6rme g\u00fcc\u00fcne sahip olmaya ba\u015flad\u0131.<\/p>\n

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Uzun y\u0131llar Abdal Musa’n\u0131n tekkesinde kald\u0131 ve hayat\u0131n\u0131 hizmete adad\u0131. Kaygusuz, Abdal Musa Sultan’\u0131n vefat\u0131ndan sonra Ortado\u011fu’yu dola\u015farak sonunda kendi tekkesini kurdu\u011fu ve mezar\u0131n\u0131n bulundu\u011fu Kahire’ye geldi.<\/p>\n

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\u201cBurada 15. y\u00fczy\u0131lda muhtemelen Osmanl\u0131 \u0130mparatorlu\u011fu’nun Avrupa vilayetlerinde ya\u015fam\u0131\u015f bir Bekta\u015fi mutasavv\u0131f\u0131 olan Kaygusuz Abdal’dan bahsetmek gerekir. Bir Bekta\u015fi tekkesi kurmak i\u00e7in Kahire’ye yerle\u015fti\u011fi s\u00f6yleniyor; Gelene\u011fe g\u00f6re mezar\u0131, Kahire’nin bir\u00e7ok azizinin g\u00f6m\u00fcl\u00fc oldu\u011fu Mukattam Tepesi’ndedir. Kaygusuz, Osmanl\u0131 \u0130mparatorlu\u011fu’nda hayvan derileriyle kapl\u0131 ve g\u00fcm\u00fc\u015f k\u00fcpe takarak dola\u015fan abdalan-i Rum dervi\u015flerinden biri olabilir. Kaynaklara g\u00f6re, bu t\u00fcr dervi\u015flerin \u00f6rnek bir \u00f6rne\u011fi, on d\u00f6rd\u00fcnc\u00fc y\u00fczy\u0131lda ortal\u0131kta ay\u0131 gibi ba\u011f\u0131ran ve maymun gibi dans eden Barak Baba’yd\u0131. Abdalan-\u0131 Rumlar ayn\u0131 zamanda esrar kullanmalar\u0131yla da me\u015fhurdu. Siyah Kalam olarak bilinen on be\u015finci y\u00fczy\u0131l ressam\u0131na atfedilen, Kaygusuz’un \u015fiirine neredeyse m\u00fckemmel \u00f6rnekler olu\u015fturan garip, vah\u015fi insanlar\u0131 g\u00f6steren resimlerde bu gruplar\u0131n an\u0131lar\u0131na rastlan\u0131r.<\/p>\n

Kaygusuz’un \u015fiirleri tasavvufun en tuhaf ifadeleri aras\u0131ndad\u0131r. \u0130yi yemek hayallerini ayr\u0131nt\u0131l\u0131 bir \u015fekilde anlatmaktan \u00e7ekinmiyor – Tanr\u0131’dan ona helva, k\u0131zarm\u0131\u015f kuzu budu, her t\u00fcrl\u00fc \u00e7orba, sebze ve hatta domuz k\u0131zartmas\u0131yla dolu y\u00fczlerce tabak ba\u011f\u0131\u015flamas\u0131 isteniyor! Eski k\u00fcrk \u015fapkas\u0131 ve sopas\u0131yla bu kaba dervi\u015ften, \u015feftali gibi y\u00fcz\u00fcn\u00fc ve bal rengi dudaklar\u0131n\u0131 \u00f6pmek isteyen bu ba\u015f belas\u0131ndan kurtulmaya \u00e7al\u0131\u015fan sevimli bir gen\u00e7le ya\u015fad\u0131\u011f\u0131 a\u015fk maceralar\u0131n\u0131 \u015fark\u0131 s\u00f6ylemekten de \u00e7ekinmiyor. \u00e7ekici gen\u00e7li\u011fi ilahi g\u00fczelli\u011fin bir tezah\u00fcr\u00fc olarak \u00f6ven say\u0131s\u0131z a\u015fk s\u00f6zlerinin parodisi. En e\u011flencelisi de Kaygusuz’un Yediler ve Yediler’in yard\u0131m\u0131yla pi\u015firmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 kaz \u00fczerine yazd\u0131\u011f\u0131 \u015fiir: Dokuzlar (mistik hiyerar\u015finin gruplar\u0131): “K\u0131rk g\u00fcn pi\u015firdim ama olmad\u0131”, hatta bulgur bile. Et suyuna att\u0131\u011f\u0131 “Allah” deyip u\u00e7up gidiyor, kaz ise kafas\u0131n\u0131 tavadan kald\u0131r\u0131p s\u0131r\u0131t\u0131yor. Bu inat\u00e7\u0131, \u00f6l\u00fcms\u00fcz hayvan muhtemelen \u015fairin evcille\u015ftirmeyi zor buldu\u011fu alt ruhtur.<\/p>\n

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Kaygusuz’un bir tekerlemesi adeta bir tekerlemenin m\u00fckemmel terc\u00fcmesi gibi:<\/p>\n

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kaplu kaplu ba\u011falar kanatlanmi\u015f u\u00e7ma\u011fa<\/p>\n

Kaplumba\u011falar u\u00e7mak i\u00e7in kanat ald\u0131lar<\/p>\n

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Bu gibi ayetlerin daha derin bir tasavvuf hikmeti mi i\u00e7erdi\u011fine, yoksa baz\u0131 dervi\u015f \u00e7evrelerinde var oldu\u011fu bilinen gizli bir dile mi ait oldu\u011funa karar vermek zordur. Hellmut Ritter, mutfak ifadelerinin mistik terimlerle e\u015f tutuldu\u011fu bir T\u00fcrk\u00e7e kelime da\u011farc\u0131\u011f\u0131 ke\u015ffetmi\u015ftir – “\u015fehit o\u011flu” kuzu, biryani, “En Y\u00fcce Hakim” helva vb. Bu, bir bak\u0131ma mistik ger\u00e7ekli\u011fe di\u011fer \u015fiirsel bi\u00e7imlerden daha yak\u0131n oland\u0131r; paradoks, arayan ki\u015fiyi hedefe do\u011fru y\u00f6nlendirmenin en me\u015fru bi\u00e7imidir. Bu t\u00fcr \u015fiirler kolayl\u0131kla “gezilerin” sonu\u00e7lar\u0131 olarak yorumlanabilir ve bu olas\u0131l\u0131k, en az\u0131ndan Kaygusuz Abdal \u00f6rne\u011finde g\u00f6z ard\u0131 edilemez, \u00e7\u00fcnk\u00fc kay\u011fusuz “sans souci” kelimesi esrar\u0131n gizli ad\u0131 olarak kullan\u0131lm\u0131\u015ft\u0131r. G\u00f6lp\u0131narl\u0131’n\u0131n da g\u00f6sterdi\u011fi gibi. Uyu\u015fturucu kullan\u0131m\u0131 baz\u0131 mistik derneklerin alt d\u00fczeylerinde, \u00f6zellikle de m\u00fczisyenler aras\u0131nda olduk\u00e7a yayg\u0131nd\u0131 ve h\u00e2l\u00e2 da \u00f6yle.<\/p>\n

\u0130ngiliz Kaynaklardan Ara\u015ft\u0131ran ve \u00c7eviren : Mehmet \u00d6zg\u00fcr Ersan<\/p>\n

Kaynak : Annemarie Schimmel \u0130slam’\u0131n Mistik Boyutlar\u0131<\/p>\n

Resim : Abdal Musa<\/p>\n

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Poetry<\/h2>\n
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Lord, I humbly beg of You, hear my\u00a0<\/i>reverend request,\u00a0<\/i><\/span>These are words straight from the heart,\u00a0<\/i><\/span>they are not spoken in jest.<\/i><\/span><\/strong><\/p>\n

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First, a hundred thousand loaves, also\u00a0<\/i><\/span>fifty thousand pies,\u00a0<\/i><\/span>One hundred sixty thousand buns,\u00a0<\/i><\/span>profusely buttered on both sides.<\/i><\/span><\/strong><\/p>\n

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A thousand piglets should suffice, if\u00a0<\/i><\/span>added to a thousand sows,\u00a0<\/i><\/span>With sixty of their young, some fifty\u00a0<\/i><\/span>thousand water buffaloes.<\/i><\/span><\/strong><\/p>\n

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Ten thousand cows, a thousand oxen for\u00a0<\/i><\/span>a mustard stew,\u00a0<\/i><\/span>The trotters separately served in vinegar,\u00a0<\/i><\/span>with garlic too.<\/i><\/span><\/strong><\/p>\n

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A thousand sheep in casserole, an equal\u00a0<\/i><\/span>sum of goats at most,\u00a0<\/i><\/span>But fifty thousand lambs and kids to grill\u00a0<\/i><\/span>upon the spit, or roast.<\/i><\/span><\/strong><\/p>\n

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Innumerable chickens, ducks, and in the\u00a0<\/i><\/span>the same proportion, geese,\u00a0<\/i><\/span>Some to make succulent kebabs, and\u00a0<\/i><\/span>others to be fried in grease.<\/i><\/span><\/strong><\/p>\n

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Pray let there be dish after dish of\u00a0<\/i><\/span>pigeons and of tender quail,\u00a0<\/i><\/span>Partridge and pheasant caught in nets,\u00a0<\/i><\/span>arriving in an endless file.<\/i><\/span><\/strong><\/p>\n

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Fifty thousand pots of rice, and saffron\u00a0<\/i><\/span>puddings are inferred,\u00a0<\/i><\/span>A thousand pots of porridge, the butter\u00a0<\/i><\/span>with a drum-stick stirred.<\/i><\/span><\/strong><\/p>\n

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Soups with pleasant flavouring,\u00a0<\/i><\/span>meatballs gently made, I beg,\u00a0<\/i><\/span>Ducklings, and on trays of brass,\u00a0<\/i><\/span>sweetmeats made of starch and egg.<\/i><\/span><\/strong><\/p>\n

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Fifty thousand pasties and the same\u00a0<\/i><\/span>amount of baklava,\u00a0<\/i><\/span>Honey and almond cakes galore, and\u00a0<\/i><\/span>countless plates of fresh okra.<\/i><\/span><\/strong><\/p>\n

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Helva fit for conquerors, served on trays\u00a0<\/i><\/span>and heaped in bowls,\u00a0<\/i><\/span>For eager fingers to scoop up, making\u00a0<\/i><\/span>quite enormous holes.<\/i><\/span><\/strong><\/p>\n

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Forty thousand, fifty thousand pecks of\u00a0<\/i><\/span>apricot and cherry,\u00a0<\/i><\/span>Apple, pear and vintage grape, will be\u00a0<\/i><\/span>enough to make us merry.<\/i><\/span><\/strong><\/p>\n

Biography<\/h2>\n
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Kaygusuz Abdal began his life known as Gaybi. He was born in\u00a0the in the late 14th century into a noble and aristocratic family of\u00a0the Anatolian province of Teke.<\/span><\/p>\n

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One day, when the prince had reached his 18th year, he went out\u00a0hunting with a group of his courtesans. During the hunt he spied a\u00a0<\/span>beautiful gazelle grazing on a low hilltop and immediately let an\u00a0arrow fly which pierced the gazelle below its left hind leg.\u00a0Wounded, the animal took flight with Gaybi Bey in hot pursuit.<\/span><\/p>\n

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The gazelle ran straight through the gates of a large Dervish\u00a0convent. Following behind, Gaybi Bey likewise entered and\u00a0inquired after the deer. The dervishes took Gaybi to the head of\u00a0the\u00a0tekke<\/i>, Abdal Musa Sultan (who was a\u00a0khalifah<\/i>\u00a0of Haji Bektash\u00a0<\/span><\/span>Veli), who asked him what he was looking for. Gaybi said he was\u00a0<\/span>looking for the gazelle he had shot. Abdal Musa asked him if he\u00a0<\/span>would be able to make out the arrow if he saw it. Gaybi\u00a0<\/span>responded that he could. Abdal Musa then lifted up his arm and\u00a0<\/span>said, \u201cLook! See if this is your arrow!\u201d Gaybi saw that it was\u00a0<\/span>indeed his arrow stuck in Abdal Musa\u2019s side. He understood that\u00a0<\/span>what he had shot the saint who was wandering in the guise of a\u00a0<\/span>gazelle. And with that he fainted.<\/span><\/p>\n

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On recovering from his shock, Gaybi kissed the hand of Abdal\u00a0Musa Sultan and implored him to be allowed to take the\u00a0<\/span>nasib<\/span><\/i>\u00a0(initiation). Abdal Musa said that the young man would first have\u00a0to obtain permission from his father. Gaybi declared that from\u00a0that day forward he would not leave the\u00a0<\/span>tekke<\/span><\/i>\u00a0even if permission\u00a0to stay there is not granted. On hearing his devotion, Abdal Musa\u00a0accepted him into his service.<\/span><\/p>\n

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Gaybi\u2019s father was upset when he heard that his son had become\u00a0a dervish. He would not stand for it and dispatched a complaint\u00a0about Abdal Musa to Teke Bey, the ruler of the province. On\u00a0reading the complaint Teke Bey desired that the young Gaybi be\u00a0removed from the\u00a0<\/span>tekke<\/span><\/i>. He chose an emissary by the name of\u00a0Kilagali Isa to travel to the\u00a0<\/span>tekke<\/span><\/i>\u00a0of Abdal Musa to escort Gaybi\u00a0back to his father. When Kilagali Isa arrived he went straight to\u00a0Abdal Musa and met with him face to face. However he received\u00a0from the saint a blunt response. After threatening Abdal Musa\u00a0with the use of force Kilagali Isa the\u00a0<\/span>tekke<\/span><\/i>. While trying to mount\u00a0his horse Kilagali Isa\u2019s foot became entangled in the stirrup. He\u00a0fell to the ground and the startled horse trampled him to death\u00a0underfoot.<\/span><\/p>\n

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As soon as word of this reached Teke Bey, he gathering up his\u00a0warriors and proceeded to Abdal Musa. This is revealed to Abdal Musa and with four hundred of his dervishes set off on the road to\u00a0confront Teke Bey, all the wile performing the\u00a0<\/span>sema<\/span><\/i>. Teke Bey\u00a0came upon the band of dervishes while they were in\u00a0<\/span>sema<\/span><\/i>\u00a0and\u00a0order all the surrounding bushes and trees set alight in order to\u00a0burn Abdal Musa and his followers. But dancing the\u00a0<\/span>sema<\/span><\/i>\u00a0they\u00a0pass right through the flames unscathed and extinguish them\u00a0completely. On seeing this miracle Teke Bey’s soldiers fled and he\u00a0himself fell from his horse and died.<\/span><\/p>\n

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After all this has taken place, Gaybi\u2019s father consented to give his\u00a0son into care of Abdal Musa. Afterwards, Abdal Musa gave Gaybi\u00a0the name \u201cKaygusuz\u201d which meant \u201cCarefree\u201d. Kaygusuz stayed\u00a0and worked in the\u00a0<\/span>tekke<\/span><\/i>\u00a0for forty years achieving a high spiritual\u00a0rank.<\/span><\/p>\n

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One day Kaygusuz Sultan resolved to go on the pilgrimage to\u00a0Mecca and Abdal Musa wrote an \u2018<\/span>ijazah<\/span><\/i>\u00a0(document of\u00a0authorization) for him. In order to keep the document secure,\u00a0Kaygusuz tore the paper into small pieces, put in into a cup of\u00a0<\/span>ayran<\/span><\/i>\u00a0and drank it down. Abdal Musa was told about this and\u00a0summoned Kaygusuz to see whether this was true or not. On\u00a0receiving affirmation, he blessed Kaygusuz and with this blessing\u00a0he began to compose poetic verses and have the power of seeing\u00a0the Truth.<\/span><\/p>\n

 <\/p>\n

He stayed on at Abdal Musa\u2019s\u00a0<\/span>tekke<\/span><\/i>\u00a0for many years, devoting his\u00a0life to service. After the death of Abdal Musa Sultan, Kaygusuz\u00a0traveled throughout the Middle East and eventually came to\u00a0Cairo where he founded his own\u00a0<\/span>tekke<\/span><\/i>\u00a0and where his grave is to\u00a0be found.<\/span><\/p>\n

 <\/p>\n

\u201cHere mention must be made of Kaygusuz Abdal, a Bektashi\u00a0mystic who lived in the fifteenth century, probably in the\u00a0European provinces of the Ottoman Empire. He is said to have\u00a0settled in Cairo to found a Bektashi convent; according to\u00a0tradition, his tomb is on the Muqattam Hill, where many saints of\u00a0Cairo are buried. Kaygusuz may have been one of the abdalan-i\u00a0Rum, dervishes who wandered through the Ottoman Empire\u00a0covered with animal skins and wearing a silver earring. A model\u00a0case of this kind of dervish was a certain Barak Baba in the\u00a0fourteenth century, who went around shouting like a bear and\u00a0dancing like a monkey, according to the sources. The\u00a0<\/span>abdalan-i\u00a0Rum<\/span><\/i>\u00a0were also notorious for their use of hashish. One finds\u00a0reminiscences of these groups in the paintings ascribed to the\u00a0fifteenth-century painter known as Siyah Kalam, which show\u00a0strange, wild people who form almost perfect illustrations for the\u00a0poetry of Kaygusuz.<\/span><\/p>\n

 <\/p>\n

Kaygusuz’s poetry is among the strangest expressions of Sufism.\u00a0He does not hesitate to describe in great detail his dreams of good\u00a0food – God is asked to grant him hundreds of plates, filled with\u00a0halvah, roast lamb’s leg, all kinds of soups, vegetables, and even\u00a0roast pork! Nor does he shrink from singing about his love\u00a0adventures with a charming young man, who tries to get rid of\u00a0this crude dervish with his old fur cap and his stick, this nuisance\u00a0who wants to kiss his peachlike face and his honey lips – a lively\u00a0parody of the numberless love lyrics praising the attractive youth\u00a0as a manifestation of divine beauty. Most amusing is Kaygusuz’s\u00a0poem on the goose that he tries to cook with the help of the Seven\u00a0and the: Nine (groups of the mystical hierarchy): “I cooked it\u00a0forty days, and yet it was not done,” and even the\u00a0<\/span>bulghur<\/span><\/i>\u00a0that he\u00a0throws into the broth says “Allah” and flies away, while the goose\u00a0lifts its head from the pan and grins. This stubborn, die-hard\u00a0animal is probably the lower soul, which the poet found difficult to\u00a0tame.<\/span><\/p>\n

 <\/p>\n

A\u00a0<\/span>tekerleme<\/span><\/i>\u00a0by Kaygusuz sounds like a perfect translation of a\u00a0nursery rhyme:<\/span><\/p>\n

 <\/p>\n

kaplu kaplu ba\u011falar kanatlanmi\u015f u\u00e7ma\u011fa<\/span><\/i><\/p>\n

The turturturtles have taken wings to fly<\/span><\/i><\/p>\n

 <\/p>\n

It is difficult to decide whether verses like this contain some\u00a0deeper mystical wisdom or whether they belong to a secret\u00a0language known to exist in certain dervish circles. Hellmut Ritter\u00a0has discovered a Turkish vocabulary in which kitchen expressions\u00a0are equated with mystical terms-“martyr son of a martyr” is\u00a0lamb,\u00a0<\/span>biryani<\/span><\/i>, the “Highest Judge” is\u00a0<\/span>halvah<\/span><\/i>, etc. These verses\u00a0may also express a simple joy in nonsensical poetry, which is, in a\u00a0way, closer to the mystical reality than other poetical forms, the\u00a0paradox being the most legitimate form of guiding the seeker\u00a0toward the goal. Such poems may as easily be interpreted as\u00a0results of \u201ctrips,\u201d and this possibility, at least in the case of\u00a0Kaygusuz Abdal, cannot be excluded, since the word\u00a0<\/span>kay\u011fusuz<\/span><\/i>,\u00a0“sans souci,” has been used as a secret name for hashish, as\u00a0G\u00f6lp\u0131narl\u0131 has shown. The use of drugs was – and still is – quite\u00a0common in the lower levels of some mystical fraternities,\u00a0particularly among the musicians.<\/span><\/p>\n

 <\/p>\n

 <\/p>\n

–Annemarie Schimmel Mystical Dimensions of Islam<\/span><\/p>\n

 <\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Kaygusuz Abdal, Gaybi ad\u0131yla an\u0131lan hayat\u0131na ba\u015flad\u0131. 14. y\u00fczy\u0131l\u0131n sonlar\u0131nda Anadolu’nun Teke il\u00e7esinde soylu ve aristokrat bir ailenin \u00e7ocu\u011fu olarak d\u00fcnyaya geldi.   Prens 18 ya\u015f\u0131na geldi\u011finde bir g\u00fcn bir…<\/p>\n","protected":false},"author":1,"featured_media":517,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-516","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/516","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=516"}],"version-history":[{"count":1,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/516\/revisions"}],"predecessor-version":[{"id":518,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/posts\/516\/revisions\/518"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=\/wp\/v2\/media\/517"}],"wp:attachment":[{"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=516"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=516"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mehmetozgurersan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=516"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}