TURKOMANS BETWEEN TWO EMPIRES: THE ... - Bilkent University

stay in Ardabil. 645 During Haydar’s stay in Ardabil, his father’s khalifas came from
every direction, presenting their service and unquestioned obedience. Haydar was
tutored by Shaykh Ca’fer in Ardabil. It seems, however, that as Haydar grew up, the old
contest between his father and Shaykh Ca’fer re-emerged. According to Hasan-ı Rumlu,
Ca’fer claimed lots from the gifts brought by the disciples of Haydar in Rum, Syria, and
other places. Haydar, on the other hand, not only deprived Shaykh Ca’fer of these gifts
but also forbade him to enter the tekke. 646
Learning from Khunjī, the interest of the Young Shaykh in Ardabil was not
really focused on the mystical teachings and exercise but rather on the art of war and
war-craft. In the succinct expression of Khunjī:
Instead of exercising his pen on the sacred book, he exercised his sword on the
dogs of Ardabil. In his house the only chilla-gīr was his bow, and in his close
circle (khalvat) only the sword was engaged in exploits. In the morning, which
venerable (ābdār) shaykhs greet with heart-burning and rending of breasts, he
was sowing shields and sharpening arrows. In the evening, when ascetics thrust
their heads forward (in religious zeal, murāqabat), he, with the sword of
oppression, struck off people’s heads. 647
Haydar spent most of his time preparing swords and lances on one hand, and in
physical exercises to improve his skill in the art of fighting on the other. As admitted
even by Khunjī, his most energetic enemy among all historians, he was a brave man by
nature and acquired great proficiency in archery and the use of the sword. 648 Iskender
Beg Munshī states that Haydar engaged in reviving the customary practice of his
predecessors, “but his secret aspiration was to have dominion over territories and
645 TA, p. 66.
646 Hasan-ı Rumlu, Ahsenü’t-tevārih, IX, çev. Mürsel Öztürk, Ankara: TTK, 2006 (Ninth volume of
Ahsenü’t-tevārih), p. 579.
647 TA, pp. 66-7.
648 TA, p. 68.
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