Between Two Worlds Kafadar.pdf

suspect, as will be discussed below. And even if this were true, different dam
of Kayi ancestry could have arrived in Anatolia at different times. Köprülü also
claims that "older written sources" support his position, but he does not name
those sources; a chronicle, for instance, states that "Ertogril * left Turkistan
* with 340 men of his and came to Rum * along with the Seljuks" (Cengiz and
Yücel, eds., "Rûhî Tarihi," 375).
4. This section of the Selcukname * is edited in A. S. Levend, Tüurk Dilinole
Gelisme * ve Sadelesme * Safhalari (Ankara, 1949), 18. A coin issued in the name
of Orhan * in 1327 contains a symbol that some scholars were inclined to read as
the stamp of the Kayi tribe (see Uzuncarsili * , Osmanli Tarihi, 1:125), but
this has been shown to be a misreading. The Kayi symbol appears on Ottoman coins
only during the reign of Murad * II (1421-51), that is, in Yazicizade's *
lifetime, when the Kayi lineage had been re-remembered. See F. Sümer, Oguzlar *
(Türkmenler): Tarihleri-Boy Teskilati-Destanlari * , 3d enl. ed. (Istanbul,
1980), 220.
5. Sukrullah * , Behcetu't-tevarih * , trans. N. Atsiz in idem, Osmanli
Tarihleri (Istanbul, 1947), 51. On the political implications of the Oguz *
genealogy, see Barbara Flemming, "Political Genealogies in the Sixteenth
Century," JOS 7-8(1988):123-37; and, Aldo Gallotta, "Il mito oguzo e le origini
dello stato ottomano: Una riconsiderazione," OE, 41-59. For an original
interpretation of the genealogies that include the Biblical-Koranic figures
Japheth or Esau as the ancestors of the Ottomans, see S. Yerasimos, La fondation
de Constantinople. No matter what Ottoman claims were to a distinguished
pedigree, they do not seem to have been taken seriously, at least by their
rivals. Timur's derisive letters to Bayezid I are well known. A Karamanid
chronicle refers to the House of Osman as " bi-`asl * " (lacking a proper
lineage, or, upstart); see Sikari'nin * Karaman Ogullari * Tarihi, ed. M. Koman
(Konya, 1946), passim. For a number of different, some rather wild, theories
proposed in sixteenth-century sources, mostly outside the Ottoman empire, see
Köprülü, "Osmanli Imparatorlugunun * Etnik Mensei * Meseleleri."
6. Apz, ed. Giese, 8.
7. Ibid., 16.
8. Togan, Umumî Tüurk Tarihi'ne Giris * , 324-33.
9. For an informative but credulous account of the late-nineteenth-century
discovery of the Karakeçili and a revival of the same "tradition" after 1946,
see I * . H. Konyali, Sogut'de * Ertugrul * Gâzi Türbesi ve Ihtifali * . Sultan
`Abdulhamid * II (r. 1876-1909) instigated the discovery of the tomb of
"Ertogril's * wife" (presumably implying Osman's mother), who remains unnamed in
the inscription dated A.H. 1305/A.D. 1887 (ibid., 23). Also see the lame attempt
by Mu`allim Naci * , an intellectual writing an Ottoman history for the same
sultan, to coin the word "Ertugrullu * " (Istanbul University Library, MS. T.
4127, quoted at length by Konyali, 46-50). For further information on the
Karakeçili in the nineteenth and twentieth centuries, and a collection of some
of their early-twentieth-century lore, see Sara Öcal, Devlet Kuran Kahramanlar
(Istanbul, 1987). Several tribal groups named Karakeçili appear in different
parts of Anatolia in the sixteenth century; see F. Sümer, Oguzlar * . Those
around Kayseri were Christian according to sixteenth-century court records of
that city; see M. H. Yinancç, Türkiye Tarihi Selçuklular Devri (Istanbul, 1944),
1:167-68. An ethnographer of Anatolian `Aleviism * notes in the 1970s that while
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