Between Two Worlds Kafadar.pdf

Hellenism, 372; on Elvan * Çelebi as a friend of Saint George, see Hans
Dernschwam, Tagebuch, ed. F. Babinger (Leipzig, 1923), 203.
38. Vasilis Demetriades, "The Tomb of Ghazi Evrenos Bey at Yenitsa and Its
Inscription,' BSOAS 39(1976):328-32.
39. So at least claims Mu`allim Naci * in his report of A.H. 1315 to the sultan;
Istanbul University Library, TY 4127,, quoted in Konyali, Sogut'de * Ertugrul *
Gâzi Türbesi ve Ihtifali * (Istanbul, 1959), 48.
40. Osman Turan, for instance, writes of "Shi'i Türkmen sheikhs like Haci *
Bektas * and Buzagi Baba," two thirteenth-century holy figures; see his article
in Köprülü Armagani * , 542. It is quite typical still for a student of
religious history to write that Sheikh Bedreddin * "prit contact avec des
Turkmènes chi'ites et il commença à enseigner des idées batinites" (M. S.
Yazicioglu * , Le Kalâm et son role dans la société turco-ottomane aux XVe et
XVIe siècles [Ankara, 1990], 259). Yazicioglu * is following Uzuncarsili * ,
whose encyclopedic works on Ottoman history are among the many authoritative
texts that have rendered such characterizations routine. The most influential
authorities, however, have been Köprülü and Gölpinarli. The Baba'is * have also
made it as Shi'is into Moojan Momen's An Introduction to Shi`i Islam (New Haven,
1985); see pp. 97, 103. For a thoughtful consideration of this issue, see C.
Cahen, "Le problème du Shi'isme dans l'Asie Mineure turque préottomane,'' in Le
Shi'isme imâmite (Paris, 1970).
41. Köprülü, Origins, 103. Also see this depiction of the thirteenth century in
Köprülü's "Anadolu Selçuklulari Tarihinin Yerli Kaynaklari," Belleten 7(1943):
379-458: "this was a time when anti-Sunni Sufi brotherhoods and doctrines were
rapidly spreading in Anatolia, especially among the nomadic tribes and peasants"
(Gary Leiser, trans., The Seljuks of Anatolia: Their History and Culture
according to Local Muslim Sources [Salt Lake City, 1992], 53).
42. A. Y. Ocak, Bbaîler Isyani * (Istanbul, 1980) (based on Ocak's dissertation,
which was published in its original French in 1989). The publication of this
work was followed by an interesting discussion that helped me begin to question
some assumptions of medieval Anatolian religious history. See M. Bayram,
"Babaîler Isyani * Ýzerine," Fikir ve Sanatta Hareket, 7th ser., 23 (March
1981): 16- 28; and Ocak, "Babîler Isyani'nin * Tenkidine Dair," Fikir ve Sanatta
Hareket, 7th ser., 24 (September 1981): 36-44. Now also see Ocak, Osmanli
Imparatorlugunda * Marjinal Sûflik: Kalenderîler (XIV-XVII. ¡ üzyillar) (Ankara,
1992).
43. See the works of Mikail Bayram, for instance, who argues that Baba Ilyas * ,
Haci * Bektas * , Ahi * Evren, and other "Sunni" leaders of the "Sunni" Türkmen
population were portrayed as heretical and Shi'i by their enemies, the
pro-Mongol collaborators and Mevlevis * . Esad Cosan * argues that Haci * Bektas
* was Sunni and not a Baba'i * ; see the introduction to Makalat * , ed. Cosan *
(Ankara, [1983?]), esp. pp. xxxvi-xxxviii). Needless to say, these revisions
must be seen within the context of current ideological tensions in Turkey; Cosan
* himself is a sheikh of the Naksibendi * . On the other side, it has been
customary to see Haci * Bektas * as a Shi'i since at least Köprülü's influential
article "Anadolu'da Islamiyet * ," Darulfunun * Edebiyat * Fakültesi Mecmu`asi *
2(1922). The politicization of these issues should be obvious from the fact that
the manuscript on the basis of which Köprülü claimed that Haci * Bektas * was a
Twelver Shi'i (Cosan * misleadingly presents this as Köprülü's sole evidence)
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