Converting Constantinople after the Conquest: Akşemseddin’s Finding of Ebû Eyyûb

Şehname-i Selim Han (BL Or. 7043)
Sultan Selîm II (r. 1566-74) visits the shrine of Ebû Eyyûb, from the poet Lukmân’s Şehname-i Selim Han (BL Or. 7043)

Perhaps the best-known, and most-visited, Islamic place of pilgrimage in modern-day Istanbul is the tomb-shrine complex of Ebû Eyyûb (Ar. Abū Ayyūb al-Anṣārī), located in the eponymous quarter of Eyüp, just north of the Theodosian  land walls along the Golden Horn. Ebû Eyyûb, an early Muslim (one of the Anṣār, the ‘helpers,’ who joined the fledgling community later than the Companions), was said to have died during the unsuccessful Muslim siege of Constantinople in 669, being buried where he fell without the walls. His tomb, whose ‘discovery’ is described in the text below, would become a center of visitation soon after Mehmed II’s conquest of the city in 1453, and over time there would be built up the sprawling array of mosques, medreses, tombs, cemeteries, and so on that encompasses the main tomb-shrine complex. The tomb itself has gone through many permutations since the above image was painted in the early 17th century, but the tomb remains at the center of it all. Its discovery is described in the following story, an account taken from a menâkıb of one of the major Muslim saints of the fifteenth century Ottoman lands, Akşemseddin (1390–1459). The saint’s life was written down by one Göynüklü Emîr Hüseyin Enîsî in the mid-sixteenth century, drawing upon oral narratives circulating in his native Göynük, the small west Anatolian town where Akṣemseddin eventually settled and where he would die and be buried, and elsewhere, in including in Constantinople. This story picks up from Akṣemseddin’s close relationship with Mehmed II, who has just led the conquest of the city from the Byzantines:

Ottoman Velvet

Then Constantinople was conquered. Sultan Muhammed [Mehmed Fatih] sought from Akşemsüddin the exalted tomb of Ebû Eyyûb. The Şeyh, finding a thicket growing in the midst of the exalted tomb, marked it out by placing his staff to the right side of Ebû Eyyûb’s body. But someone took the staff, so that the marker that the staff had provided of the place was hidden, and it was said to the Şeyh, ‘The marker has gone away, do designate it once again!’ So they Şeyh returned to the place. He set up his staff, and they began to dig, and he stood up the hidden markers [under the ground].

Akşemsüddin then said: ‘This is the exalted tomb! The evident sign of this is that the night that Ebû Eyyûb was buried, an ascetic monk (bir ehl-i riyâzat ruhbân) saw in a dream the Prophet, upon whom be peace. The Prophet, upon whom be peace, indicated his desire for the monk to become a Muslim, saying: “One of my companions, Ebû Eyyûb-i Ensârî is buried in such-and-such place. It ought not remain unmarked in this foreign realm,” he said. The monk awoke, his heart filled with the light of faith: ‘I bear witness that there is no god but God and I bear witness that Muhammad is his servant and his messenger,’ he said. He tasted the savor of faith, and with love and purity before morning he went out from the fortifications, and looked for the indicated place. In the place of the exalted tomb he saw a light. Dawn was approaching. This was the exalted tomb. He rubbed his face [upon it]. He built a place of visitation (mezâr) over it, and digging down close by to the tomb uncovered an ayazma [1].

This being so, Sultan Muhammad Hân and all the lords of the devlet [2] came to the exalted tomb and dug, and clearing away the rubble in accordance with the Şeyh’s words uncovered the exalted tomb and the ayazma. Sultan Muhammed Hân then built up the exalted tomb and built for the Şeyh built a hânigâh and a tekye, but the Şeyh did not accept them, and they were made into a medrese later [3].

After having excavated Ebû Eyyûb-i Ensârî’s place of visitation (mezâr), in support of the evidence that the Şeyh had adduced a shepherd came forward and said: ‘This is the exalted tomb! For I was driving my animals along, and upon coming to this place, the sheep would not pass over this exalted place of visitation, but split up to go around it, coming back together afterwards.’ [4]

Ottoman Velvet

There is much to uncover (pun intended) from this story. Ebû Eyyûb was known to have died before Constantinople from a wide range of Arabic sources dating back to the formative period of Islam, but those sources gave no indication of exactly where he was buried, and the conquering Ottomans clearly could find no visible trace of his tomb, as much as they may have hoped to establish its location and so have at hand the holy tomb of a warrior from the earliest days of Islam and who was in direct contact with Muhammad himself, evidence of the long-standing ‘Islamic-ness’ of the city. We can see similar ‘strategies’ at work elsewhere in Anatolia and in the Balkans, through the ‘discovery’ of tombs of figures from early Islam, and the elaboration of stories about them, such as Battal Gazi.

The intervention of Akşemseddin provides saintly authority as to the tomb’s location, which is presented here as being in a basically rural area (as indeed parts of the district, in Byzantine times known as Kosmidion, were devoted to various forms of agriculture well through Ottoman times). Note that he presents a very particular argument with ‘evidence,’ and not just the presentation of his word as authoritative in itself or as a result of a dream-vision delivered to him. He claims instead to have knowledge (though he does not describe how he came about the knowledge) of how the tomb was originally discovered, by a Byzantine monk. This monk, while he (secretly?) converts to Islam through a dream-vision, is notably depicted as already being pious and ascetic even as a Christian, the phrase ehl-i riyâzat one that might be applied to Muslim saints as well. And when he uncovers the tomb of Ebû Eyyûb, he also uncovers an ayazma, a holy well, a typical feature of Orthodox Christian holy places in Constantinople (as discussed in this post), and which is still accessible at the tomb-shrine. The story suggests an awareness of continuity and a need to deal with the existence of Orthodox Christian holy places in the vicinity, such as the monastery and shrine devoted to the saints Cosmas and Damian that stood nearby (the name Kosmodion in reference to this shrine). Even more, it suggests a continuity among the Ottomans from the Orthodox Byzantines of ideas of what constituted a holy place, ideas that would continue to be re-manifest from time to time, as the account of Merkez Efendî’s ayazma indicates. Continue reading “Converting Constantinople after the Conquest: Akşemseddin’s Finding of Ebû Eyyûb”

Shaykh Jawhar and the Green Bird of Destiny

Jami Birds
Birds, insects, and flowers, from the border of a c. 1500 calligraphic rendering of a different text by Jāmī, the Subḥat al-abrār. (Met 1985.149)

Shaykh Jawhar was in the beginning of his life the slave of someone, then became free, and took to buying and selling in the marketplace of Aden. He would attend the sessions of the [sufi] fuqarā’, [1] and had perfect belief in and loyalty towards them. He was illiterate. When the time of his shaykh’s death approached—the great shaykh Sa’d Ḥadād who is buried in Aden—the fuqarā’ said to him: ‘After you, who do you want to be shaykh?’ He replied: ‘The person who, on the third day after my passing, in the place where the fuqarā’ have gathered, a green bird comes and sits upon his head.’

When the third day came and the fuqarā’ had finished with Qur’an and dhikr they sat down in keeping with the shaykh’s words. Suddenly they saw a green bird had come down and had settled nearby, each of the important members of the fuqarā’ hoping that the green bird would sit on his head. But after a while that bird flew up and alighted on the head of Jawhar! He had not at all imagined that this would happen, nor had any of the other fuqarā’! They all came before him and were set to bear him to the shaykh’s zawīya [2] and seat him in the place of the shaykh. But he said, ‘What qualification do I have for this work? I’m just a man of the marketplace and am illiterate! I don’t know the adāb and the ṭarīqa of the fuqarā’, [3] and I have obligations towards others to fulfill and relations to untangle!’

They replied, ‘This is the will of Heaven, you don’t have any way out of it! God will help you in whatever ways are necessary.’ So he said, ‘Give me a delay so that I can go to the marketplace and fulfill my obligations towards the Muslims there.’ So he went to the marketplace and met his obligations towards everyone, then went to the shaykh’s zawīya and adhered to the instruction of the fuqarā’, and he became like his name a gem (jawhar), possessing virtues and perfections whose enumeration would stretch long—glory to the Noble Beneficient One, that is grace of God which He bestows upon whom He wills, God possesses great grace! [4]

Abb al-Raḥman ibn Aḥmad Jāmī (1414–92), Nafaḥāt al-uns min ḥadarāt al-quds, edited by Mahdi Tawhidipur (Tehran: Kitabfurushi-i Saadi, 1959), 573-4, translated by Jonathan Parkes Allen, 2018.

[1] Literally, ‘the poor ones,’ but by this period shorthand for sufi devotees (who may or may not have been literally poor).

[2] The structure devoted to a particular shaykh and his companions, for sufi ritual, teaching, and so forth. One of several words for a space of this sort.

[3] That is, the ‘mannered practices’ and ‘spiritual path’ of the sufi devotees. Both terms have so many resonances that I find it generally best not to translate them into English but to leave them in the original.

[4] The section in italics represents Jāmī’s switch from the Persian of the main narrative to Arabic.

 

 

 

 

A Tale of Two Holy Wells in Early Modern Constantinople

The Living Fountain, 17th century
Fig. 1: A seventeenth century icon of the Zoödochos Pege, probably produced in Constantinople (Wellcome Library no. 44943i)

Just outside the Theodosian Walls of Istanbul is a spring which is today accessible from beneath a church of nineteenth century vintage, reached by a flight of marble stairs down into the living stone, a spring known as Zoödochos Pege (the ‘Life Giving Spring’) in Greek, Balıklı Ayazması (the ‘Fish Spring’) in Turkish, both names alluding to important features of this site of pilgrimage. One of numerous ayazmas, or holy wells, that appeared in and around Byzantine Constantinople and many of which have survived as places of veneration in modern Istanbul, the Zoödochos Pege is one of the most storied and most visited, from late antiquity to the present (it’s one of the handful of ayazmas I’ve visited, in fact). Long associated with the presence and activity of the Theotokos- as can be immediately surmised from the icon above- the spring’s veneration probably began during the reign of Justinian (527-565), though it might have begun even earlier, a vast trove of miracle accounts associated with the healing powers of the spring, blessed by the Theotokos, accumulating over the centuries. By Ottoman times, which are my concern here, the church above the spring had fallen into ruin, perhaps even before Mehmed II’s conquest of the city. Until the 1720s pilgrims visited a holy well that was, at least in part, out in the open, much as the icons I’ve selected here indicate (though they suggest a location on the surface of the ground, not essentially underground as was almost certainly true then and is definitely the case now.

The early modern Ottoman period seems to have seen a surge in interest in and veneration of this holy well, if we are to go by the numerous iconographic depictions that began to appear in the seventeenth, quite a few of which made their way into the Wellcome Collection (by a route unknown to me), from which I have drawn the two examples featured here. The above icon (fig. 1) lays out several repeating elements in these depictions, depictions which probably brought together a range of traditions and stories circulating among devotees: gathered around the stone basin of the holy well are representatives of miracle accounts, some whose stories we can easily put together- a man rising from his bed, a mother holding a healed child- others less evident to us now. The potency of the holy water of the well underlines each vignette, however, with the enthroned Theotokos and Christ rising above the waters, radiating holiness down into the well. The famed fish are also visible, themselves a part of the sacredness of the well, as the Turkish name indicates. This icon also features a row of ‘supporting figures’: St. John the Forerunner, Sts. Helena and Constantine at the Invention of the Cross, and a third saint, perhaps St. Mamas, an extremely popular saint during the Ottoman period. The icon is in rather rough shape, having been scratched or scraped at various points- not as iconoclastic damage (which would have targeted faces), but in order to use the scraped material for blessing, a way to participate in the holy power of the spring at a remove, as it were. The second icon I’ve included (fig. 2), at the end of this article, probably dates from the eighteenth century, and reproduces much of the same visual material as that above, but with the addition within the image of a stream of text coming from the Christ Child to a soldier, along with a gilded frame without. What drove this evident resurgence of interest in and devotion to the Zoödochos Pege? I am not sure, though, as I will hopefully soon discuss in a later post, early modern Ottoman Christians and Muslims alike expressed renewed devotions, often expressed visually, to their various holy places, from the seventeenth century forward. And indeed, it is possible, as the story of the second holy well might indicate, that it was not only only Orthodox Christians visiting this ayazma, but Muslims as well, which might help us understand the resurgence in interest of this particular ayazma, as a competitive process.

Less than a mile north of the Zoödochos Pege is the zaviye complex of a prominent Muslim saint of 16th century Constantinople, Merkez Efendi (d. 959/1552). While it does not seem to be very prominent today, this site also features a holy well, along with several other sites of veneration, at least in the early modern period, as described by Hafız Hüseyin Ayvansarayî in his late eighteenth century guide to the mosques and other religious structures in and around Istanbul: ‘There is an exalted ayazma in the vicinity of Şeyh Merkez Efendi’s tomb. One descends to it by steps. The abovementioned [Merkez Efendi’s] subterranean halvethane, which is like a cave, is still extant, and it is a place of pilgrimage for the Faithful [1]. The hamam located next to [Merkez Efendi’s zaviye] is one of its vakfs. The aforesaid [Merkez Efendi] had a private room in the hamam for bathing. At present the sick and invalid bathe [there] with purity of purpose and are restored to health.’ [2]

Continue reading “A Tale of Two Holy Wells in Early Modern Constantinople”

A Dangerous Vision, a Sufi Martyr, and Ghengiz Khan

This folio from Walters manuscript W.650 depicts the hanging of Mansur al-Hallaj. s
A depiction, from an early 17th century Mughal edition of Dihlavi’s Diwan, of the martyrdom of al-Ḥallāj, perhaps the best-known, if long contested and ambiguous in meaning, martyr in the history of sufism. Walters W.650.22B

The relational nexus between Muslim saint and Muslim ruler in medieval and early modern times was almost always a fraught one. Both saint and ruler laid claim to divinely invested authority, claims that could coexist, cooperate, and clash. A given saint might support a ruler, undermine him, or simply ignore him, while rulers moved between strategies of co-opting saints, seeking them out for their baraka and the social power that being connected to a saint might bring, endowing zawiyas, khaniqahs, and the like, even as some saintly shaykhs made a prominent point of rejecting both contact with and reception of wealth from rulers. Occasionally a Muslim claimant to sainthood ran seriously afoul of a ruler, resulting in exile, imprisonment, or even martyrdom.

I encountered the story- from the early thirteenth century Khawarezm domains- I’ve translated and presented below first in an Ottoman context, in the Ta’rîh (History) of Ibrâhîm Peçevî (d. c. 1650), an Ottoman official and author, who described the martyrdom of the Kurdish Şeyh Mahmûd of Diyarbakır, executed by Sultan Murad IV, probably because the sultan feared the saint, who had a vast following across the Kurdish lands, posed a political threat. Peçevî, who had been posted in Diyarbakır as a defterdâr, had been an intimate of the saint and was deeply sorrowed to learn of his martyrdom. Upon learning that Şeyh Mahmûd had died, he was reminded, he writes, of the story I’ve translated here. It comes from the massive Persian hagiographic compilation, Nafaḥāt al-uns, by the poet, sufi, and author Nūr al-Dīn ‘Abd al-Raḥmān Jāmī (d. 1492). There are indeed striking parallels, as well as differences: Majd al-Dīn, while clearly of saintly status, is seen here oversteping his limits in his relationship with the powerful and axial saint Najm al-Dīn al-Kubrā (d. 1221) in relating his vision, a vision that implies exalted spiritual status. The remainder of the story is largely self-explanatory, though I’ve included some notes for clarification here and there. Given both the odd details, the hints of court intrigue, and the spectacular ending- the Mongols totally devastated the Khawarezm lands- it would be a popular item in Jāmī’s hagiography. Peçevî reproduced, in Ottoman Turkish form, a condensed version of the story (and thereby implicitly criticized the by-then deceased Murad IV and warned future sultans) in his chronicle, while it was circulated in Ottoman Turkish in other contexts as well. The lessons are clear enough: rulers ought to observe proper care and respect around the saints, as the consequences of not doing so can be truly enormous!

Ilkhanid Star Tile With Horse
Ilkhanid star-tile with poetry attributed to Majd al-Dīn around the border, made in 1310 (BMFA 31.729)

One day Shaykh Majd al-Dīn [Baghdādī] was sitting with a group of dervishes when a state of spiritual intoxication came over him. He said: ‘I was a duck’s egg upon the shore of the sea, and Shaykh Najm al-Dīn [Kubrā] was a bird with his wings of spiritual instruction spread out above my head until I came forth from the egg and I was like the young of the duck, then went into the sea, while the shaykh remained on the shore.’

Shaykh Najm al-Dīn knew [what Majd al-Dīn said] by the light of divinely instilled power, and the words ‘He will go into the ocean!’ passed upon his tongue [1]. When Shaykh Majd al-Dīn heard that he was fearful, and he came before Shaykh Sa’d al-Dīn Ḥamawī and with great humility asked, ‘When the time is right with the shaykh, will you give him report of me such that I may enter his presence and request forgiveness?’

Continue reading “A Dangerous Vision, a Sufi Martyr, and Ghengiz Khan”

Nader Shah, a Rebellious Governor, and a Saint’s Intercessions

partly-colored-drawing-pasted-on-an-album-leaf-e2809ca-standing-dervish-e2809d-signed-muhsin-iran-isfahan-c-1650.jpg
Partly colored drawing pasted on an album leaf. “A Standing Dervish.” Signed Muhsin. Iran, Isfahan; c. 1650. Drawing: 15.1 × 7.6 cm David Collection Inv. no. 145/2006

One of the most remarkable and fascinating, as well as tumultuous and frequently traumatic, periods in the early modern history of Persia was the meteoric rise and success of Nader Shah (d. 1747), who not only established himself in the ruins of the Safavid dynasty, having expelled invading Afghans and rather handily deposed the resurgent Safavid claimant to the throne, but also embarked on a campaign of conquest in almost every direction that was redolent of the great conquerors of Inner Asia of days past. Nader Shah’s conquests and campaigns had an enormous impact on not just the societies of the former Safavid lands but also the many places touched by his forays, including the Ottoman and Mughal lands. In the Ottoman Empire, for instance, Nader’s campaigns gave rise to a new form of resolutely Sunni devotional regime, centered around the Ahl al-Badr, the early Muslims who fought alongside Muhammad at the pivotal battle of Badr, and whose names formed a litany of saintly intercession that soared in popularity after Nader’s eruption into the Ottoman world. Nader’s conquests and empire re-making drew in and impacted the numerous Armenian communities scattered across the central Islamicate lands, from the Mughal realms in India to the far western edges of the Ottoman domains and beyond into the Polish-Lithuanian Commonwealth. As perhaps the most visible and deeply integrated- yet still distinctive and communally cohesive (for the most part)- minority group in these Muslim-majority lands, Armenians, whether Orthodox or Catholic, provide an important and fascinating vantage point for viewing events such as the rise of Nader Shah, with Armenians from different sides of the Ottoman-Iranian border providing markedly different perspectives.

The account below comes from an otherwise unknown chronicler of Nader’s rise and campaigns, one Abraham of Erevan, who, as the translator of his chronicle, George A. Bournoutian, notes, was probably either a military man or somehow involved in military affairs, perhaps on the logistics side, as he shows particular acumen in relating military operations and the intricacies of the various campaigns Nader carried out. He is throughout strikingly ‘pro-Nāder,’ even as he gives evidence of Armenians on the Ottoman side with quite different sentiments. The passage I have selected here (and I will perhaps follow up with more selections from Abraham’s chronicle and from other sources in a range of languages dealing with Nader Shah), has to do with, among other things, a Muslim saint, as seen by an Armenian chronicler, and his interactions with, on the one hand, Nader Shah, and, on the other, a rebellious provincial governor who had fled into the saint’s protection. In keeping with the theme of my recent previous set of postings, we see in Abraham’s account a sense of a shared economy of holiness, triply so: Abraham understands the Muslim saint as being in many ways similar to saints in his own tradition, and expects his audience to understand things in this way as well. It is also possible, if not likely, that the saint in question, dwelling on the Iranian littoral away from the centers of Persian Shi’ism, may have been Sunni, though there is no real indication one way or another. If he was, however, this story points to a continued shared economy of holiness between Shi’i and Sunnis in the former Safavid sphere; regardless, the markers of sainthood identified here would have been shared across boundaries. Finally, the story is a reminder of the limits of this economy of holiness- while the saint saves the life of the governor, it is not an unmitigated rescue, as we will see!

fragment-of-a-pile-carpet-wool-and-silk-e2809canimal-carpete2809d-iran-end-of-16th-century.jpg

After that, Nāder marched on Shiraz, whose governor, called Mohammad, had rebelled against him, even though Nāder had appointed him to control the disloyal Balūç. Instead of convincing the Balūç to become loyal to Nāder, Mohammad rose against Nāder, gathered an army, and planned to march on Isfahan. Meanwhile, he had gone to the Bandar region [on the Persian Gulf coast] and had killed those who refused to join him. He added the rest to his army, went to Shiraz and prepared to attach Isfahan.

Nāder was informed of Mohammad’s intentions and dispatched an envoy with a letter that stated, “What are you doing? You are my servant and have eaten my bread. I raised you above five or six other khans. What is the reason that you have rebelled, have become alienated, have raised you sword and men against me? Repent and change your evil ways.” Nāder sent similar messages three times, but the latter did not answer. After the fourth message, Mohammad Khan replied, “I risk my neck on my action. Let God decide between us. Be aware that either I or you shall lose our life.”

When Nāder heard this, he no longer communicated with Mohammad Khan. Instead, he gathered his army and marched on Shiraz. Mohammad Khan was informed of his approach and went out to meet him on the plain. During the battle Mohammad’s army took flight and many were killed. He himself barely escaped and took refuge in a fortress in the Bandar region caled ‘Avaẓ. The chief of the fortress, a certain Sheikh Jabbār, had an extraordinary knowledge of the supernatural and the Muslims of the region considered him a saint and believed his every word, for her had reportedly performed many miracles. Mohammad Khan thus went to the Sheikh, told him what had occurred, and begged him for God’s sake to intercede with Nāder, since the latter held the Sheikh in great reverence.

The Sheikh gave in to his request and sent a letter to Nāder stating, “For my sake, receive Mohammad Khan, who has repented and who wishes to return to your bosom. Have mercy on him, do not execute him, although he is not worthy of your generosity.” Nāder responded, “Let it be so. Because of your entreaties I shall not execute him. Send him to us.” The Sheikh showed Nāder’s letter to Mohammad Khan and the latter went to him. When he appeared before him, Nāder said, “Do you remember when I was in Baghdad and wrote to you not to go against me? You answered that God shall decide which one of us will remain alive. Well, God has placed you in my hands and it is just that I should kill you.” Mohammad Khan replied, “Do as you wish; I am here in your hands.” Nāder replied, “Although you deserve to die, for the sake of the Sheikh who begged that I spare your life, I shall spare you. But I shall give you a minor punishment.” He then ordered one of his slaves to remove Mohammad Khan’s eyes. Nāder then gave the blind khan one hundred tomans and said, “Go! Live on this sum and pray for me.” He then entrusted him to fifteen soldiers and sent him to Mashhad. [Nāder] then went to Isfahan to prepare the conquest of Shirvan and Shemakhi.

Abraham of Erevan, History of the Wars (1721-1738), translated by George A. Bournoutian (Costa Mesa: Mazda Publishers, 1999), 83-38.

Ottoman Women and the Lives of Saints, iii.: The Majdhūb and the Pregnant Lady

This final installment- for now at least- in this series of texts dealing with Ottoman women’s lives in the context of sainthood comes from the life of ‘Abd al-Ghanī al-Nābulusī (1621-1731), arguably the most important early modern saint of the Arab provinces, who combined the practice of sanctity with a vast scope of scholarship and literary endeavors (for more on him see this post and this one). The following account comes from a massive hagio-biography treating his life, Wird al-unsī wa-al-warid al-qudsiī fī tarjamat al-ʻārif ʻAbd al-Ghanī al-Nābulusī, which was compiled by the saint’s great-grandson, Muḥammad ibn Muḥammad al-Ghazzī (1760-1799). Al-Ghazzī’s account covers almost every aspect of his great-grandfather’s life, including ‘Abd al-Ghanī’s mother’s ‘foretokens’ of her unborn son’s future saintly greatness. In introducing the section from which the below accounts are taken, al-Ghazzī says: ‘Just as there are foretokens for the prophets before [the manifestation of their] prophethood, so the saints of God have miracles occur for them even before the coming to light of their manifestation [as saints], and before they even have capacity for that.’

While, then, these stories are ultimately meant to be understood as signs of ‘Abd al-Ghanī’s sainthood- which was at work, as it were, and evident even while he was in his mother’s womb- they also reveal quite a bit about ‘Abd al-Ghanī’s mother and the relationship between holy men in early modern Damascus and women in general, reinforcing what we saw in a previous post. Here the holy man in question is a majdhūb, a ‘divinely drawn one’ akin to a ‘holy fool,’ a ‘mode’ of saint that I have dealt with repeatedly on this site (and which will feature prominently in my forthcoming dissertation and, God willing, eventual book project). The majādhīb (the plural of majdhūb) had a central presence in ‘Abd al-Ghanī’s life, from before birth and even after his death (one of his daughters would become a majdhūba), a relationship that his mother clearly contributed towards forging. The practices and the sacred presence of the majdhūb saint tended to result in the temporary breakdown of social expectations and protocol, both in terms of gendered relations but also in more fundamental ways (such as the strictures against throwing rocks at guests!). That women in Damascus would particularly numbered among Shaykh Maḥmūd’s devotees is not surprising- but neither is ‘Abd al-Ghanī’s ongoing devotion to the saint, an example of which I have also included in this translated excerpt.

Besides the accounts of ‘Abd al-Ghanī’s mother’s relationship with the saint Maḥmūd translated here, we are also learn from ‘Abd al-Ghanī’s own writings that his mother’s death and burial saw the miraculous intervention of another majdhūb, ‘Alī al-Nabkī, who walked from his village to the city just as ‘Abd al-Ghanī’s mother’s body was being washed. We are meant to understand by all of this, I think, that ‘Abd al-Ghanī’s own sanctity was not entirely unique to him- his mother, in her own way, was a holy woman, numbered in the ranks of the friends of God, male and female.

Syrian Tile
17th century tile from Ottoman Damascus (Met. 1993.315)

As for the good tidings his mother received about him, they were many. Among them is that which she herself related, saying, “The saints and majādhīb used to give me good tidings concerning him, and about his elevated status, and the majesty of his power, before his birth.” From among that was that the pious Shaykh Maḥmūd the Majdhūb—who is buried by the tomb of Shaykh Yusuf al-Qamīnī atop Jabal Qāsiyūn [1]—gave her good tidings of him while she was pregnant with him. He gave her a silver coin and said to her: “Name him ‘Abd al-Ghanī for he will be victorious.” He said to her another time, “Give good tidings to ‘Abd al-Ghanī concerning the divine abundance (al-fayḍ)!” Shaykh Maḥmūd died one day before the master was born. He had said to her: “When you give birth to him, bring him to my tomb, and rub him with dust from it before you bestow his name upon him [2].” Whenever he saw her he would honor her greatly, and say to her, “I venerate the one whom you bear, for by God he will possess greatness and immense power!” Continue reading “Ottoman Women and the Lives of Saints, iii.: The Majdhūb and the Pregnant Lady”

Derviş ‘Ömer’s Mother Mocks a Saint

iznik-tile.jpg

As I’ve noted before, Ottoman saints’ lives, especially those from the seventeenth century forward, are often wonderful sources for catching glimpses of everyday life in the Ottoman world, or, rather, ordinary life in contact with the extraordinary powers and abilities of a saint. The eighteenth century menâkıb of Şeyh Hasan Ünsî, which I have featured here several times before, has proven to be an especially good source in this regard, and the story I’ve translated here is yet another instance of the intersection of the saint’s life with the everyday lives of ordinary residents of Istanbul. The story is narrated to the text’s author, Ibrahim Hâs, by one Derviş ‘Ömer, about whom we are given no further details beyond what can be picked up from within the story.

There are several points of significance worth pointing out in relation to this account: one, this story revolves around women’s interactions with Şeyh Hasan. Note that the women in the story interact with the saint quite freely, leaving their house to visit him, entering his presence, kissing his hand, and so forth- while this sort of interaction sometimes drew criticism from other quarters of Ottoman society, here there is no sense of impropriety or critique at all. What is ‘problematic’ from the view of the saint and of the storyteller and the rest of his household, however, is the fact that Derviş ‘Ömer’s mother (whose name is not given in the story), while in some sense a ‘believer’ in the saint, also feels no compunction in parodying his actions, namely, his practicing the ritual of ‘reading and blowing,’ that is, reciting certain efficacious prayers then blowing upon the person seeking healing, the idea being that the saint’s breath will convey healing bereket. If as you imagine a şeyh doing this you find it a bit humorous, you’d be in the company of the people in ‘Ömer’s household, too: hence this story helps us to imagine what sorts of things an eighteenth century Ottoman subject might find funny, such as, evidently, pantomiming a saint.

If you’re also thinking that perhaps pantomiming a saint might not be especially pious and could lead to trouble- especially with Şeyh Hasan, who seems to have been a bit testy- you’d also be right, and that is the ultimate moral of the story, which follows after this helpful illustration:

cps_w66635b_fp_dd-2
Hailing from a different story, this illustration from Atayı’s Hamse provides a good visualization of sleeping arrangements in an Ottoman house (though the furnishings along the wall indicate a more lavishly equipped dwelling than the one suggested in our story). (W.666.35B)

There was a child from among our relatives in our household who became sick. My mother and the child’s mother, along with a couple other women of our household, went to visit the şeyh of Aydınoǧlu Tekke, Ünsî Hasan Eendi, in order for him to read over the child, saying to him, ‘Read over this child.’ The venerable Şeyh read over and blew upon the child, then my mother with the other women came home, and in that very moment the child became well.

After my mother returned from visiting the venerable Şeyh, in order to make the women and children in our household laugh said to them, ‘Şeyh Efendi read and blew like this upon the boy—come, let me read over you!’ Saying this she summoned the women in the household and some came and sat down before her. My mother filled her cheeks with air then blew on them, and they all laughed. She did this a couple of times.

When evening came we performed the evening prayers, then put on our clothes for sleeping. There were no people from without the household (nâmahrem) among us. Our house being narrow, we all lay down in one room. We all went to sleep. At some point in the night from our midst there came a great groan and the sound of kicking about. Exclaiming, ‘Who is this, what’s going?’ we all woke up. I lit a candle and saw that it was my mother! She had turned a shade of deep purple and with great anguish she was kicking about, her eyes closed, saying nothing, her mind gone, hearing nothing of our words. We were all scattered about [the room], but we gathered to her, not knowing what to do. She kicked about in this condition for about an hour, struggling. This kept on until suddenly, she went senseless and lay down. ‘Is she dead?’ we cried, but checking we saw that she was fine. For about two hours she lay senseless. Afterwards she gradually grew paler, and a while after that her intellect returned and she opened her eyes, but she was confused. We said, ‘O mother, what happened to you? What changed your condition—this evening there was nothing wrong?’

With sorrow she replied, ‘This evening we all lay down. But while you all fell asleep, I was unable to sleep. I could not close my eyes. I saw before my eyes that the Şeyh Efendi that read over our child had appeared, and at that very moment with power he took hold of my throat and said, “Why did you take me for a laughingstock—am I your laughingstock? Does anyone take me for an object of ridicule?” Saying this he gripped my throat such that while I wanted to cry out and shake it off, I was unable to do so; finally, I passed out. I don’t know anything else.’ Continue reading “Derviş ‘Ömer’s Mother Mocks a Saint”