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E S İ N . E H A R 1 9 8 8
MÜNCHNER ZEITSCHRIFT FÜR BALKANKUNDE
4. B A N D 1981-1982
â3 M A R G I N A L I A O N M E R K E Z EFENDİ (CA. H . 870—959/1465—1551)
A N D S A H S U L T A N S
b y
E m e l E s i n , i s t a n b u l
R T
D R . D R . R U D O L F T R O F E N I K — M Ü N C H E N
Tek-Esin Vakfı
Tek-Esin Vakfı
Or.Emel Esin K Ü T Ü P H A N E S İ
D * * * . Û0Ö93
Tasnif e S v M x E noı M A K
M A R G I N A L I A O N M E R K E Z EFENDİ (CA. H . 870—959Z1465—1551) A N D SÂH S U L T A N
b y
E m e l E s i n , i s t a n b u l
Merkez E f e n d i , one of t h e early O t t o m a n H a l v e t i seyhs, a n order of dervishes whose r i t e consists i n s o l i t a r y m e d i t a t i o n (fyalvet) was t h e sub ject of monographs b y F r . Bab inger and T. Yazıcı, w h i l e H . J . K i s s l i n g dwe l t on h i m at l e n g t h i n his a r t i c l e o n the H a l v e t i order 1 . Nûrullâh Kılıç E fend i , a descendant of t h e f a m i l y w h o , f o r near ly f o u r centuries, he ld t h e f u n c t i o n of seyly, i n Merkez Efendis's zaviye, outside t h e c i r -c u m v a l l a t i o n of I s t a n b u l , also w r o t e a b iography of his ancestor12. The present paper is, there fore , i n the m a r g i n a l i a category a n d w i l l deal p a r t i c u l a r l y w i t h Me rke z Efendi ' s re lat ionship w i t h Sâh Sultân, a d a u g h ter of Sel im I . Merke z E fend i happens t o be a n ancestor o f m i n e 3 and m y paterna l f a m i l y was i n possession of a t r a n s c r i p t o f a vakfiye (bequest), made b y Merke z E fend i i n H . 959/1551, t h e year of his decease. T h e vakfiye t h r o w s new l i g h t on the l i n k s between Merkez E fend i a n d Sah Sultân. T h e late Seyh Nûrullâh Kılıç t o l d me t h a t he possessed another copy of t h e same vakfiye w h i c h , however , he d i d not show me. A f t e r his death, i n 1977, his f a m i l y could not he lp me either . Losing, therefore , hope of g e t t i n g add i t i ona l i n f o r m a t i o n , I decided t o p u b l i s h the vakfiye i n t h e (1980) n u m b e r of Türkiyat Mecmuası, together w i t h a bahâ ( summary ) , bear ing the tuğra of A h m e d I I I and dated i n H . 1132/ 1719. These documents enabled m y father 's f a m i l y t o receive a share i n the income of a hammâm w i t h dependencies, w h i c h had adjo ined M e r kez Efendi 's zaviye, outside t h e Y e n i - k a p u gate o f I s t a n b u l , the income f r o m w h i c h had been established as a bequest by Merkez E fend i f o r his
1 F . B a b i n g e r , " M e r k e z E f e n d i " , Encyclopedia of Islam ( L e i d e n 1936) . T . Y a z ı c ı , 1) " F e t i h ' d e n s o n r a I s t a n b u l d a , i l k H a l v e t i ş e y h l e r i " . I s t a n b u l Enstitüsü dergisi, I I ( I s t a n b u l , 1956) . 2) " M e r k e z E f e n d i " , i s l a m Ansiklopedisi ( i s t a n b u l , 1956) . H . J . K i s s l i n g . " A u s d e r G e s c h i c h t e d e s C h a l -v e t i y y e O r d e n s " , ZDIVÎG, 103, N . F . 28 ( W i e s b a d e n , 1953) , 2 6 1 — 6 6 .
2 N . K 1 1 1 ç - A . C a 1 1 o g 1 u . Sünbül Efendi ve Merkez Efendi ( i s t a n b u l , 1961).
3 M y f a t h e r A h m e d F e r î d T e k ' s p a t e r n a l g r a n d m o t h e r , U m m - u K u l ş u m , d a u g h t e r o f t h e S o l a k - b a s ı I s m â ' i l , b y ' A t i y y e , w a s t h r o u g h h e r m o t h e r , a d e s c e n d a n t o f A h m e d C e l e b i , s o n o f M e r k e z E f e n d i a n d S â h S u l t â n . T h e vakfiye, m a d e b y M e r k e z E f e n d i , i n f a v o u r o f t h e i s s u e of A h m e d C e l e b i , p r o v i d e d e q u a l l y f o r m a l e a n d f e m a l e h e i r s . T h e r e w a s a l s o a g e n e a l o g y , w h i c h w a s l o s t d u r i n g m y f a t h e r ' s l o n g a b s e n c e a b r o a d ( h e w a s a d i p l o m a t ) . I n a n y c a s e , t h e f a m i l y h a d l o s t t h e i r r i g h t s o f i n h e r i t a n c e , t h r o u g h t h e p a y m e n t of a d e b t , s o m e t i m e c a . H . 1300.
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son A h m e d Celebi and t h e lat ter ' s issue. I w i l l not g ive here a t r a n s c r ip t i on o f the vakfiye, as i t is t o be f o u n d i n Türkiyat Mecmuası, b u t w i l l on ly sketch anew Merkez Efendi ' s b iography , i n t h e l i g h t of t h e a d d i t i o n a l i n f o r m a t i o n , p rov ided b y t h e vakfiye.
T h e vakfiye gives t h e name o f Merkez Efendi 's father , h i t h e r t o k n o w n on ly as Muştafa, son o f Kılıç Beg, son o f Haydar , as Mevlânâ Seyh Muşlih u d - D i n , t h a t is w i t h honor i f i c t i t l e s g iven to Is lamic theo logians a n d to t h e seyhs of derv ish orders. T w o o ther sons of Merkez Efend i , Derviş Celebi a n d 'Alî Celebi, are also ment ioned i n t h e vakfiye. F i n a l l y , t h e son of Merkez E f e n d i , A h m e d Celebi whose b i o g r a p h y has o f ten been publ ished , is in t roduced i n t h e vakfiye as b o r n of Sâh Sultân, a daughter of Se l im I . The vakfiye's t e r m s "Sâh Su l tan , daughter of Se l im Hân, w h o is the mother of m y son A h m e d Ce leb i " , 4 leave no doubt on the subject.
I f e l t therefore compelled t o v i e w aga in t h e biographies of Merkez E f e n d i a n d o f Sâh Sultân, i n t h e l i g h t o f t h e i n f o r m a t i o n prov ided b y t h e vakfiye. A p a r t f r o m the w e l l - k n o w n sources, I consulted the vakfiye6
of Sâh Sultân1 dated H . 977Z1569, as w e l l as A h m e d Celebi 's m a j o r w o r k 6 , the T u r k i s h t r a n s l a t i o n of Fîrûzâbâdî's Kamus' ul-muhit, together w i t h the notes added b y Seyh Yûsuf7 , son of Seyh Ya 'kûb, t o A h m e d Celebi's d i c t i o n a r y 8 . Seyh Yûsuf b . Ya 'kûb was a son o f Merkez Efendi 's f r i e n d a n d t h e a u t h o r of t h e Tezkere-i Halvetiyye (the biographies of H a l v e t i seyhs). All the biographies agree t h a t Merkez E f e n d i died i n H . 959/1551, n i n e t y years of age". He must , therefore , have been b o r n around H . 870/ 1465. I t is also u n a n i m o u s l y accepted t h a t Mûsa son of Muştafa, son of Kılıç Beg, son of Haydar , w h o la te r bore t h e surnames of Muşlih u d - D i n Merkez Efend i , was b o r n i n t h e prov ince r u l e d b y t h e dynasty of G e r m i -yanoğulları, w h i c h had passed i n H . 831/1427 t o t h e O t t o m a n empire . Seyh Ya 'kûb, also a na t ive of G e r m i y a n , ind icated t h e c i ty of 'Usâk as t h e b i r thp lace of t h e f u t u r e Merkez E f e n d i 1 0 . Celâl u d - D i n Hulvî w r o t e i n H . 1030/1620 t h a t t h e f u t u r e Merkez E fend i had come t o the w o r l d i n t h e v i l lage of Sarı Mahmûdlu, i n the L a z k i y e d i s t r i c t (kaza) i n t h e sancak of Kütahya 1 1 . T h e y o u n g Mûsa probab ly began his studies i n Is lamic theology u n d e r his father , t h e scholar a n d seyh w h o bore the honor i f i c surname of Muşlih u d - D i n . Some contradict ions occur i n t h e biographies
4 " O ğ l u m A h m e d C e l e b l ' n i n v â l d e s i S â h S u l t â n , i b n e t - i S u l t â n S e l i m H â n . " 5 M s E . H . 3032 o f T o p k a p ı L i b r a r y , d a t e d H . 9 7 7 / 1 5 6 8 — 6 9 . " A h m e d C e l e b i , B d b û s ' ul-vasît, terceme-i Kâmûs 'ul-muhit, m s H .
1169 o f t h e T o p k a p ı L i b r a r y . 7 O n h i s b i o g r a p h y , ' A t â î , ZeyV us-Sakâ'ik ( i s t a n b u l , H . 2267) , 206.
8 T h e n o t e s h a v e b e e n w r i t t e n o n f o l . 1 o f A h m e d C e l e b i ' s w o r k , c i t e d i n n o t e 6.
• T a s k ö p r ü - z â d e ( A h m e d b . M u ş t a f a ) , Sakâ'ik' un-Nu' mâniyye, T u r k i s h t r a n s l a t i o n b y M e c d î E f e n d i ( I s t a n b u l , H . 1269), 5 2 2 — 2 3 . O n t h e t e r m lakab ( s u r n a m e ) , s e e Y û s u f b . Y a ' k û b ( S i n â n u d d î n ) T e z k e r e - i Halvetiyye, m s E s ' a d E f e n d i 1372 o f t h e S ü l e y m â n i y e L i b r a r y , f o l . 25.
1 0 Y û s u f , op . c i t . i n n o t e 9 supra, f o l . 25. 1 1 H u l v î ( C e l â l u d d î n M a h m û d ) , Lamzât-i Hulviyye az lamhât-i 'ulviyye, m s
H â l e t E f e n d i 281 of t h e S ü l e y m â n i y e L i b r a r y , f o l . 223 .
M A R G I N A L I A O N M E R K E Z EFENDİ 153
regard ing t h e place w h e r e Mûsa b. Muştafa la ter pursued his studies. Tasköprü-zâde1 2 w r o t e i n H . 965/1557 t h a t t h e f u t u r e Merkez E f e n d i had been a student of A h m e d Pasa, son of H i z r Beg. This A h m e d Pasa was a bro ther o f t h e w e l l - k n o w n Sinân Pasa son of H i z r Beg a n d h a d been nominated mufti of Bursa at t h e t i m e of t h e accession of Bâyezîd I I i n H . 886/14811 3 . 'Â l î 1 4 noted i n H . 1002—1007/1593—98 t h a t t h e f u t u r e Merkez Efend i had been a p u p i l of H i z r Beg. H i z r Beg 1 5 , son o f A h m e d Pasa b. H i z r Beg taught at t h e Kaplıca medrese o f Bursa a n d was a poet of talent , i n a myst i c v e i n . These t w o coherent reports are contradicted by Hulvî1 6 , w h o states t h a t t h e f u t u r e Merkez E f e n d i had studied i n Is tanbul u n d e r t h e poet A h m e d Paâa, son of Velî u d - D i n . H o w e v e r A h m e d Pasa b. Velî u d - D i n h a d not l i v e d i n I s t a n b u l , b u t had l o n g been exi led to Bursa , w h e r e he was nominated sancak begi (governor) i n H . 889/1481. Yûsuf b. Ya 'kûb h a d apparent ly confused t h e t w o A h m e d Pasas, b u t he con f i rmed t h a t t h e f u t u r e Merkez E fend i had been a p u p i l o f t h e M u f t i of Bursa ( A h m e d Pasa, son o f H i z r Beg) 1 7 . Yûsuf b. Ya 'kûb f u r t h e r stated t h a t Merkez E fend i had a n outs tand ing m e m o r y 1 8 . H e had memorized t h e Kur'ân, together w i t h t h e comments of his seyh, i n three m o n t h a n d k n e w b y heart m u c h o f Bayzâvî's exegesis19 . The y o u n g medrese s tudent read the S a r h ' ul- 'akâ'id, w h e n he fe l t a myst i c i n c l i n a t i o n w h i c h l ed h i m t o seek Habîb, a H a l v e t i seyh of K a r a m a n , w h o t h e n l i v e d i n his na t ive c i ty or i n A m a s y a 2 0 . Habîb had not accepted t h e homage of t h e y o u n g Mûsa b . Muştafa and said :
" T h y seyl j is not ye t enthroned u p o n a carpe t " 2 1 . T h e conversation must have occured before H . 902/1496, at w h i c h date Habîb o f K a r a m a n had d i e d 2 2 . Habîb, however , author ized Mûsa b. Muştafa t o preach a n d bestowed u p o n h i m his f i r s t s u r n a m e 2 3 :
»From n o w on, Muşlih ud-Din«.
I t is not k n o w n at w h i c h date Mûsa Muşlih u d - D i n had begun to d w e l l i n one of t h e medreses f ounded i n I s t a n b u l t o shelter t h e s tudents 2 4
of theology. H e m a r r i e d at t h a t t i m e a daughter o f A m i r z a (Amîr-zâde)
1 2 T a s k ö p r ü - z â d e , c i t e d i n n o t e 9 supra, 522. 1 3 H i z r B e g , s o n o f S i n â h P a s a : T a s k ö p r ü - z â d e , 193. H i z r B e g , s o n o f
A h m e d P a s a , w h o w a s a b r o t h e r o f S i n â n P a s a : i b i d . , 197. H i z r B e g , s o n of A h m e d P a s a : ibid., 431.
1 4 ' A l î , Kithf ül-ahbâr, ms T . Y . 5959 o f t h e I s t a n b u l U n i v e r s i t y L i b r a r y , f o l . 379. h
1 5 S e e n o t e 13 supra. 1 9 H u l v î , c i t e d i n n o t e 11 supra, f o l . 223. 1 7 Y û s u f , f o l . 25. 18 Ibid. 1 9 S a ' d u d d î n ( M e h m e d b . H a s a n C â n ) , T d c ' ut-tevârih ( I s t a n b u l , H . 1280),
I I , 5 4 0 — 4 1 . 2 0 Y û s u f , f o l . 2 5 ; H u l v î , f o l . 223 . 2 1 Y û s u f , f o l . 25 . 2 2 S e e n o t e 19 supra. " H u l v î , f o l . 223. 2 4 I b i d .
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Baba, t h e şeyh o f t h e Et-yemez (vegetarian) order o f dervishes, w h o t i e d a r o u n d his w a i s t t h e belt of t h a t o r d e r 2 5 . Mûsa Muşlih ud-Dîn fe l t at tracted b y Sinân ud-Dîn Sünbül E fend i , who , since H . 899/1493 appears t o have been seyfj. o f t h e p r i n c i p a l H a l v e t i o rder of dervishes i n I s t a n b u l , established w i t h i n t h e enclosure of t h e Koca Muştafa Pasa Mosque. Sünbül E fend i was, however , reputed t o w h i r l i n ecstasy a n d to e x p o u n d p a n t h e i s m 2 6 . Mûsa Muşlih ud-Dîn's » a r m o u r « a 7 of o r thodox I s lam protected h i m against Sünbül E fend i . Such s p i r i t u a l contradict ions shook Mûsa p r o f o u n d l y and he began t o dream of jSünbül E f e n d i . 2 8 Mûsa dreamt t h a t Sünbül E f e n d i was push ing on t h e door o f his cel l . Mûsa cr ied " H e l p ! L e t h i m not enter m y ce l l " a n d leaned against t h e door. Sünbül E fend i forced t h e door a n d entered as " t h e (breath of) t h e soul entered i n t o t h e body of A d a m " . Mûsa was comforted and lay, i n his dream, i n pros t rat i on , a t t h e feet of Sünbül E fend i .
The nex t m o r n i n g Mûsa p a i d homage t o Sünbül E f e n d i 2 9 . H e r e m o ved the belt t i e d b y the seyfi o f t h e Et-yemez order and donned t h e black semle 3 0 (scarf), t h e tâc ( crown), t h e black 'amâme ( t u r b a n ) 3 1 a n d t h e g o w n 3 2 o f t h e H a l v e t i order . Sünbül E fend i addressed Mûsa Muşlih ud-Dîn w i t h the honor i f i c surname g i v e n t o t h e 'ulama (theologians) and a l luded t o Mûsa's d r e a m :
"Mevlânâ, t h o u couldst not ho ld the door. Y o u r l o t was ordained since e t e r n i t y , i n t h e secrets of the exa l ted z i k r (recital and m a n i festat ion of d i v i n e names)"
Sünbül E fend i t h e n i m p l i e d t h a t Mûsa's a t t e m p t t o enter the service of H a b i b K a r a m a n i had not been i n v a i n and gave h i m t h e surname of Merkez (Center) :
" M a y t h e good news be communicated u n t o you , f r o m t h e voice o f H a b i b , t h a t y o u have completed t h e degrees of progress! Y o u have reached (the a im) . Hence for th y o u are t h e center (merkez) of t h i s circle and w e a w a r d u n t o you , i n succession, t h e s p i r i t u a l her i tage" .
Sünbül E f e n d i had also bestowed u p o n Merkez E fend i t h e g i f t of ecstasy, the s y m b o l of w h i c h was w i n e . Sünbül E f e n d i a l luded to th i s g i f t i n these w o r d s :
" Y û s u f , f o l . 25 v e r s o ; H u l v î , f o l . 223 v e r s o . - 6 Y û s u f , f o l . 25 v e r s o . -1 Ibid. 2 8 H û l v î , f o l . 223 v e r s o . 2 9 I b i d . : l° T h e s e m l e w a s a c l o t h , s i m i l a r to t h e ridâ, t h e l a t t e r b e i n g w o r n d u r i n g t h e
p i l g r i m a g e : ' Â ş i m , Kâmûs-i muhit, T u r k i s h t r a n s l a t i o n ( I s t a n b u l , H . 1272) , s. v .
3 1 T h e S ü n b ü l î tâc ( c r o w n , h e a d g e a r ) w a s a p o i n t e d c a p , i n f o u r s e c t i o n s , w i t h a b l a c k t u r b a n , s i m i l a r t o t h o s e of t h e H a l v e t i y y e : A g â h b . Ş â l i h , A s r d r - i t o e ve kemer, m s d a t e d H . 1318, f r o m t h e K o y u n o ğ l u L i b r a r y i n K o n y a , f o l . 113. T h e e x p r e s s i o n dâl kisve i s u n k n o w n to m e .
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" I t is a noble w i n e t h e t h i r s t f o r w h i c h is unquenchable" . A " g l a n c e " f r o m Sünbül E fend i had suff iced t o teach t o Merkez E fend i " t h e order i n w h i c h t h e d i v i n e names w e r e m a n i f e s t e d " 3 3 . T h e significance of t h e "glance" induced h i m t o r e t i r e t o t h e so l i tary m e d i t a t i o n called fyalvet or 'arba'in ( f o r t y days) 3 4 . W h e n Söndük (or Sev ind ik ) Koğacı Dede d i e d 3 5
i n 900/1494, Merkez E fend i succeeded t o h i m as seyh. Koğacı Dede had been renowned for his h a b i t of rising t o w h i r l i n ecstasy. Merkez Efendi had also been seen b y his w i f e , w h e n he w h i r l e d l i k e a M e v l e v i , as i f he w e r e f l o a t i n g i n t h e a i r 3 6 . A c c o r d i n g t o t h e repor t o f Seyh Ya 'kûb , 3 7 myst i c ecstasy was comparable to a f i t of fever. A l t h o u g h conscious, t h e ecstatic derv ish w h i r l e d as i f shaken b y fever, w h i l e he contemplated the angels above t h e receding cupola o f the mosque.
Such mysteries were , i n Hûlvî ' s 3 8 words , h i d d e n beh ind a v e i l , somewhat d r a w n aside i n Baba Ilyâs Horâsânî 's3 9 opuscule o n "halvet" (sol itary med i ta t i on ) . Ilyâs Horâsânî, w h o i n Köprülü's v i e w was one of the early Yesevi dervishes i n T u r k e y , had l i v e d over t w o centuries before Merkez E f e n d i . Horâsânî's opuscule reaches t h e roots o f t h e H a l v e t i t r a d i t i o n . T h e opuscule seems to reflect t h e age of t h e M o n g o l invasion, w h e n U y g u r a n d other B u d d h i s t balj.sis4'* b r o u g h t t h e inf luences of B u d d h i s m t o t h e Near-East. T h e vis ions seen b y t h e disciple i n Horâsânî's three successive, l ower , h a b i t u a l and h i g h e r orders of halvet, recall t h e descriptions o n t h e t e m p t a t i o n and i l l u m i n a t i o n of t h e Buddha, re lated i n H . 714/1314 b y Kamalâsri Bahs i t o t h e h is tor ian Rasid ud-Dîn. Kamalâsri t rans lated the concepts of buddha , bodhisattva and Mâra, w i t h t h e Is lamic terms of nabl (prophet) , archangel and iblis (devil) , w h e n he described the ascent o f t h e soul f r o m a n i m a l c ond i t i on to nirvana. Horâsânî4 1 designates th i s ascension w i t h t h e t e r m 'urûc, inspired f r o m t h e Kur'ân. T h e resemblances between t h e phases o f t h e cycle of t h e t h r e e Ifdlvet a n d those ascribed t o t h e Prophet o f Is lam, is a f u r t h e r notable feature . One m a y cite f o r example t h e Mırâc-nâma w r i t t e n i n H . 840/1436, i n U y g u r characters, by M e l i k B a p i 4 2 i n Herat , Merkez
3 3 H u l v î , f o l . 223 v e r s o . *' Ibid., f o l . 224. " Ibid. O n t h e d a t e o f K o ğ a c ı D e d e ' s d e c e a s e , s e e Y a z ı c ı ' s a r t i c l e i n Islam
Ansiklopedisi, c i t e d i n n o t e 1 supra. 3 6 H u l v î , f o l . 227. 3 7 S e e Y û s u f ' s n o t e o n f o l . 1 o f A h m e d C e l e b i ' s w o r k . 3 8 H u l v î , f o l . 224. 1 9 F . K ö p r ü l ü , Türk edebiyatında ilk mutasavvıflar ( i s t a n b u l , 1918), 54.
56, 229, 2 3 2 — 3 5 , 270. 1 0 K . J a h n , Rashid ud-Din's History of India ( T h e H a g u e , 1965) , X X X I I I ,
X X X I X , X L I V , L X I V ; r e f e r r i n g to t h e R o y a l A s i a t i c S o c i e t y m a , f o l . 2075 a n d t h e B r i t i s h M u s e u m m a , f o l . 402. S e e a l s o E . E s i n , " T h e T u r k i s h bahş ı a n d t h e p a i n t e r M u h a m m a d S i y â h K a l a m " , Acta Orientalia, 32 ( C o -p e n h a g u e n , 1970) .
4 1 H o r â s â n î ( B a b a I lyâs ) , " F a ş l fî b e y â n i - f r a l v e t m e s â y i h " , i n c l u d e d i n t h e a n t h o l o g y e n t i t l e d K i i a b u-meslek' i t - f d l i b î n ve' l-vâsilln o f t h e K o y u n -oğlu L i b r a r y , d a t e d a p p r o x i m a t e l y i n t h e X V R h c e n t u r y .
" A . P a v e t d e C o u r t e i l l e , M i ' r d d j - n d m e h ( A m s t e r d a m , 1975).
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Efend i l i v e d i n a n age w h e n t h e O t t o m a n H a l v e t i school had evolved f r o m these or ig ins to a m o r e abstract and o r thodox Is lamic phase.
Baba I lyas Horasani stated t h a t t h e three successive halvets began u n d e r t h e guidance of a seyh "whose soul had completed t h e ascension". T h e disciple entered a d a r k a n d n a r r o w cell, described b y Horasani i n these verses:
" Y e t t h o u must k n o w w e l l t h a t t h e cond i t i on o f m e d i t a t i o n " " I s a n a r r o w and dark ce l l . " " I t s he ight should be t h a t necessary t o rise f o r prayer . " " I t is customary t h a t i ts l e n g t h be t h e space of p r o s t r a t i o n . "
The disciple med i ta ted i n t h e dark cell w h i l e fast ing , t u r n e d towards t h e Ka'ba, his eyes shut , t r y i n g not t o m o v e except i n t h e postures o f r i t u a l prayer , his thoughts concentrated i n d i v i n e contemplat ion , r e c i t i n g t h e d i v i n e name appropr ia te f o r the o rder of m e d i t a t i o n w h i c h he f u l f i l l e d . W h e n , i n the evening, t h e disciple b roke his fast, he was not a l l owed t o exceed t h e scanty measure of food a n d d r i n k , prepared beside h i m . Accord ing t o Horasani , t h e disciple recited t h e d i v i n e names i n the order " A l l a h " , " H u " (He), " H a k k " ( T r u t h ) , " H a y y " (the E t e r n a l l y l i v i n g ) , " K a y y u m " (the Ever last ing) , " K a h h a r " (He w h o subdues t h r o u g h death). The H a l v e t i disciple enl ightened t h r o u g h i l l u m i n a t i o n s o f var ious hues, progressed f r o m t h e cond i t i on of " a n i m a l n a t u r e " common t o a l l beings, t o t h e leve l o f wise h u m a n i t y , and thence t o s p i r i t u a l degrees. He t h e n d ied t h r o u g h t h e v i r t u e of t h e d i v i n e name " K a h h a r " , to a t t a i n u n i t y i n a n inef fab le l i g h t .
D u r i n g t h e f i r s t halvet, t h e disciple began t o see visions. T h e f i r s t v i s i on mani fested i tse l f as a f lood w h i c h seemed to submerge t h e cel l i n w h i c h t h e disciple medi tated , T h e n came a series of e v i l visions, i n t h e shapes of dragons, t igers , scorpions, wolves, l ions, a demonic o l d m a n h o l d i n g t h e staff o f a seyh, and the t e m p t a t i o n of a comely y o u n g w o m a n . F i n a l l y , the e v i l visions disappeared a t t h e f a l l o f n i g h t , w h e n a n angel came and stood beside h i m h o l d i n g a candle. The disciple t h e n rec i ted the d iv ine name u n t i l daybreak.
T h e second fyalvet d i f f e red f r o m t h e f i r s t t h r o u g h t h e f u r t h e r r e duc t i on o f food a n d d r i n k , t h e avoidance o f meat, a n d t h e p r o h i b i t i o n of sleep. T h e disciple sealed his ears a n d nose w i t h w a x . T h e i n v i s i b l e w o r l d o f power f d l e m - i melekut) mani fested i tse l f i n a thunderous sound. T h e n , t h e me lody of a rebeck (rubdb) was heard , w h i c h a n n o u n ced t h e v i s i on of t h e evliya (holy persons), o f t h e prophets, of angels, of t h e r e v o l u t i o n of t h e heavenly spheres. The f i r s t c u r t a i n (hicab) was raised a n d the disciple contemplated his o w n s ta t i on i n paradise. A f t e r the second )ialvet was completed, t h e disciple rose every day t o w h i r l i n ecstasy. H e d i d not m i x w i t h people, d i d not speak t o t h e m , nor d i d he answer t h e i r words .
T h e r a t i o n of food of t h e t h i r d halvet, was d imin i shed t o a mere d a i l y morsel . D u r i n g t h e t h i r d lialvet, the disciple excursed i n t h e seven heavenly spheres, the moon, t h e planets, t h e remote stars a n d t h e
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subterranean regions. H e contemplated t h e K u r ' a n i c symbols 4 3 of t h e tablet (lavh) u p o n w h i c h t h e reve la t i on was inscr ibed, t h e d i v i n e t h r o n e (kursî) w h i c h f i l l e d t h e universe , t h e a r k ('arS) o f d i v i n e just ice . F i n a l l y a l l f o r m a l symbols disappeared i n a ho ly l i g h t (nûr) and the f i n a l c u r t a i n (hicâb) was opened t o God's o w n servant :
" W i t h o u t qual i f i cat ions o f f o r m or q u a l i t y , he sees God's " A n d he sees nought else". countenance"
The velî (holy person), w h o owned not even a straw, needed ne i ther food nor d r i n k , could not t e l l his r i g h t f r o m t h e l e f t . He was lost i n t h e contemplat ion o f inef fable , i m m a t e r i a l (bî-nisân) beauty.
T h e spot outs ide t h e Y e n i - k a p u gate w h e r e Merkez E fend i w i t h drew i n reclusion is w e l l - k n o w n . T h e place had been desolate, w h i l e Merkez E fend i , w h i l e i n pros t rat i on , had heard the " c o m p l a i n t " (zârîlîk) of a subterranean s p r i n g w h i c h w a n t e d t o f i n d i t s w a y to t h e surface of the e a r t h . T h e reddish waters o f t h i s s p r i n g healed t h e effects o f fever 4 4 . Merkez E fend i a n d his dervishes d u g a w e l l a n d f o u n d t h e spring, near t h e vestiges of a n ancient pond. Merkez Efendi 's h a b i t u a l cell f or m e d i t a t i o n became t h e cav i ty w i t h i n t h e i n n e r w a l l o f t h e w e l l w h i c h he had dug . T h e o n l y t w o k n o w n dist iches 4 5 of t h e h y m n s composed b y Merkez E fend i evoke t h e visions seen d u r i n g a m e d i t a t i o n whose a i m was t o be del ivered f r o m t h e d u a l i t y of the ego, i n a m a n i festation o f t h e U n i q u e G o d :
"O L o r d of t h e wor lds , g r a n t a mani festat ion , g r a n t consolat ion! " " M o o n of the constel lat ion of hearts, g rant a mani fes tat ion ,
grant consolat ion! " "The compla int o f m y bosom begs release f r o m t h e c l a i m of the
self." " L i b e r a t e f r o m separation, g r a n t a mani fes tat ion , g rant oonso-
l a t i o n ! " Merkez E fend i was attached t o t h e site of t h e w e l l , w h i c h he called
" the place of r e u n i o n of souls" 4 6 . H e considered t h e canals w h i c h he had dug f o r the f l o w of t h e heal ing w a t e r " n o t remote f r o m t h e glance of H i z r " 4 7 . M e r k e z E fend i a n d his disciples b u i l t a t t h a t place, w i t h t h e i r o w n hands, a mosque, some cells f o r t h e dervishes, a n d a b a t h w h e r e the sick w e r e cured w i t h t h e hea l ing w a t e r 4 8 (the fact t h a t t h e mosque was b u i l t b y Merkez E f e n d i is c o n f i r m e d i n Sâh Sul(ân's vakfiye). T h e neighbourhood began t o be called " t h e prov ince of Merkez E f e n d i " .
A t a n u n d e t e r m i n e d date, p robab ly d u r i n g the years H . 918-26/ 1512—19,
i n w h i c h Pr ince Süleymân (the f u t u r e Süleymân I ) resided i n 43 Kur'ân, L X X X V / 2 2 (lavh); V I / 1 5 0 , 154, 11/255 (kursî); X X / 5 ('ar§).
Y û s u f , f o l . 3 0 ; H u l v î , f o l . 227 a n d v e r s o ; A y v a n s a r â y î ( H u s e y n t>. I s m â ' î l ) , Handîkat' ul-cevâmi' ( i s t a n b u l , H . 1281), 2 3 0 — 3 1 ; E v l i y â C e -l e b î , Siyâhat-nâme ( i s t a n b u l , H . 1314), I , 372.
' B u r s a l ı M . T â h i r , Osmanlı müellifleri ( i s t a n b u l , H . 1333) I 1 6 0 — 6 1 ' S e e n o t e 8 supra.
J H u l v î , f o l . 227 a n d v e r s o . S e e n o t e 44 supra.
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Mağnisa, t h e m o t h e r of t h e Pr ince had begun t o erect i n t h a t t o w n some pious foundat ions . T h e m o t h e r o f Pr ince Süleymân was 'Â'ise Hafşa Sultân, a daughter of t h e C r i m e a n Hân Menglü G i r a y , w h o h a d been renowned f o r her beauty 4 9 . T h e char i table foundat ions , b u i l t i n Mağnisa b y mothers of O t t o m a n princes, had been started , according t o Evliyâ Celebi5 0 ' , i n H . 896/1490. T h e i n s c r i p t i o n o n t h e mosque of Mağnisa b u i l t b y t h e m o t h e r of Süleymân I shows t h a t t h e m o n u m e n t was completed i n H . 946/1539, a f t e r h e r decease ( H . 940/1533)51. Amongs t t h e pr ince ly foundat ions , a H a l v e t i zaviye h a d also been constructed, and t h e m o t h e r of Pr ince Süleymân requested f r o m Sünbül E f e n d i t h e n o m i n a t i o n o f a seyh t o t h e zaviye of Mağnisa. Merkez E fend i was sent. Pr ince Süleymân, (born H . 900/1494) w h o i n those years was between t h e ages of 18—26, also attended t h e assemblies a t t h e zaviye o f Mağnisa5 2 . W h e n Merkez E fend i closed his eyes, as was his w o n t , t o recite i n an impress ive d i c t i o n a n d to i n t e r p r e t t h e K u r ' a n i c verses, Pr ince Süleymân wept , overcome by e m o t i o n 5 3 . A l i f e - l o n g f r i endsh ip was t h u s started a n d Süleymân I re fe r red t o the H a l v e t i seyh as " O u r M e r k e z " 5 4 .
I f Sâh Sul(ân's age was close t o t h a t of her bro ther Süleymân she also m a y have k n o w n Merkez Efend i i n t h e years w h e n the H a l v e t i şeyh came i n t o contact w i t h t h e palace. I t is possible t h a t Merkez E f e n d i had exercised a personal impression on Sâh Sul(ân, t h e outcome o f w h i c h was a marr iage , a f t e rwards f o l l owed b y separation. Merkez E fend i was i n t h e years H . 918—26/1512—19, 48—56 years o f age. I t is k n o w n t h a t A h m e d Celeb i 5 5 , t h e son of Merkez E fend i b o r n o f Sâh Sultân, became seyfı, m a r r i e d before H . 951/154450, a n d had completed his d i c t i onary i n t w o volumes and several other opuscules w h e n he d ied i n H . 963/1555 o r H . 970/156257 . Such act iv i t ies could on ly have been u n d e r t a k e n w i t h i n a l i f e begun not later 926/1519. Indeed, the m a r r i a g e of Merkez E fend i w i t h Sâh Sultân could o n l y have t a k e n place before 926. I n H . 926/1520 Süleymân I acceded t o t h e O t t o m a n t h r o n e and , together w i t h his re t inue , l e f t Mağnisa f o r I s t a n b u l . Merkez E fend i remained i n Mağnisa, u n t i l H . 936/1529 and had no poss ib i l i ty of meet ing Sâh Sultân again, before H . 940/1533, w h e n she was m a r r i e d to L u ^ f i Pasa, f r o m w h o m she was divorced i n 946/1539. W h y have t h e biographers of Merkez E f e n d i not ment ioned his m a r r i a g e w i t h Sâh Sultân? T h e reason is g iven b y Cevdet Pasa: t h e sons o f i m p e r i a l princesses w e r e h idden , t o avo id t h e fa te o f
4 9 Ç. U 1 u ç a y , " M a n i s a " , Islam Ansiklopedisi ( I s t a n b u l , 1957). O n ' A ' i s e H a f s a S u l t â n , s e e M e h m e d S u r e y y â , Sicill-i 'Osmâni I, 49. T h e f o u n d a t i o n s of M a ğ n i s a w e r e s t a r t e d b y B e z m - i ' Â l e m S u l t â n , m o t h e r o f S e l i m i : ibid., I V , 363.
5 0 E v l i y â C e l e b i , I X . 68. 5 1 S e e n o t e 49 s u p r a . " Y û s u f , f o l . 2 6 ; H u l v î , f o l . 224. 5 3 I b i d . 5 4 Y û s u f , f o l . 28 v e r s o . 5 5 S e e n o t e 46 supra a n d n o t e s 92, 93, 97, 98 infra. 5 8 A y v â n s a r â y î , I I , 3 7 — 3 8 . 5 7 H u l v î , f o l . 233 .
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O t t o m a n princes, v i e w e d as r iva l s to t h e throne . Se l im I 's m a j o r opponent had , a f t e r a l l , been Sâh Ismâ'îl of Persia, the o f f s p r i n g of a princess, b y a seyh.
Merkez E f e n d i t h e n remained i n Mağnisa w h e n t h e i m p e r i a l court le f t i t . A c c o r d i n g t o Horâsânî's opuscule o n t h e progress of fraluet, Merkez Efendi , w h o had accomplished t h e ascension of t h e soul, must have reached a state of submission and saw t h e t r u e n a t u r e o f th ings i n a combinat ion of m u l t i p l i c i t y and u n i t y . Hulvî, described Merkez E fend i i n th is d i s t i c h :
" H e was so l i tary , h a v i n g forsaken d u a l i t y " . " N o t attached t o a n y w o r l d l y object, he was absolutely f ree" .
Yet , t h e steps of t h e so l i tary ho ly m a n seemed sometimes t o w a n d e r i n t h a t " v a l l e y o f l o v e " w h i c h Horâsânî's opuscule, was on ly t h e second station of progress and w h e r e t h e repentant soul witnessed against i tsel f . Merkez E fend i begged w i t h tears f r o m l i t t l e ch i ldren , whose prayers are said t o be m o r e acceptable t h a n those o f adults , t o p r a y f o r t h e r e mission of his s i n s 5 8 :
" Y o u w h o are i n n o c e n t s . . . p r a y f o r th i s whi te -bearded , b la ck -faced (sign o f a sinner) o ld m a n . Perhaps ( t h r o u g h y o u r prayer) the faces (of sinners) m a y be p u r i f i e d on t h e day of Resurrec t ion" . E m u l a t i n g t h e Prophet o f Is lam, Merkez Efend i sincerely and h u m b l y
devoted h is l i f e t o the service of others. His habits w e r e those of t h e companions of t h e P r o p h e t 5 9 . He fo l l owed t h e example o f t h e Prophet by a t tach ing w e i g h t t o t h e op in i on o f t h e c o m m u n i t y and always prayed together w i t h others6 0 ' . T h e reports connected w i t h Mağnisa and the years before H . 936/1529 describe Merkez E f e n d i w a n d e r i n g alone f o r days i n t h e countryside, as he engaged i n a l l h u m i l i t y i n conversations w i t h peasants, o f fered t o teach t h e m t h e tenets o f I s lam, and showed t h e m h o w t o p r a y 6 1 . H e reminded those w h o misused t h e i r cat t le o f the in junct i ons of the Prophet o n t h e care due t o animals a n d s a i d 6 2 :
" O n no account must y o u leave t h e cattle h u n g r y or t h i r s t y . Do not o v e r b u r d e n t h e m n o r beat t h e m ceaselessly". Merkez E fend i was m e r c i f u l b o t h to m a n k i n d a n d a n i m a l s 6 3 . He d i d
no t u t t e r words w h i c h w o u l d cause p a i n and d i d not have a cat, " t o avoid h u r t i n g our neighbours, t h e r a t s " .
I n his wander ings i n t h e countrys ide Merkez E fend i bore p a t i e n t l y the occasional insensitiveness o f t h e rustics. A f a r m e r had responded t o Merkez Efendi 's h u m b l e at tempts , t o engage h i m i n conversation, w i t h a b l u n t r e p l y : " H e y , şûfî! Go eat y o u r r ice and leave us a l o n e 6 4 ! " A t the
" a C e v d e t , Târih ( I s t a n b u l , H . 1302) V I . 186. II Y û s u f , f o l . 27 v e r s o . >» } [ u s u f . f o l s . 26 a n d 29 v e r s o . II I b i d . , f o l . 25. 02 ^ û s u f . f o l s . 26 v e r s o a n d 27 v e r s o ; H u l v î , f o l . 226 63 - r U . s u f ' f o l s - 2 6 v e r s o t 0 2 7 -», 4 a . 8 k ö P r ü - 2 â d e , 523 ( n o t e a d d e d b y M e c d i ) .
H u l v î , f o l . 226 .
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mosque of A y a - S u l u k (or of Ba l ikes i r ) , w h e n Merkez E f e n d i had m o u n t e d t h e p u l p i t w i t h eyes shut , as was his h a b i t , t h e c o m m u n i t y , t a k i n g a d v a n tage of t h e seyfı's state of absorpt ion , had a l l l e f t t h e mosque and gone t o t h e i r v i n e y a r d s 6 5 . Merkez Efendi 's w h i t e ass also mani fested t h e misdemeanours o f t h e " a n i m a l soul " b y b r a y i n g l o u d l y whenever t h e seyh was about t o speak 6 6 .
T h e Sicill-i Oşmânî67 reports that Merkez E f e n d i was active as p h y sician at t h e hospi ta l f ounded i n Mağnisa b y B e z m - i 'Âlem Sultân, mother o f Se l im I , and t h a t he h a d i n v e n t e d a curat ive paste called mesîr, w h i c h he t h r e w each Nevrûz ( the f i r s t day of spring) f r o m t h e m i n a r e t of t h e Bezm- i 'Âlem mosque. T h e hospi ta l i n question m a y have preceded the Dâr ' us-sifâ b u i l t i n 945/1538 t o t h e name of Hafşa Sultân. The recipe of t h e mesîr is not u n l i k e those ind i ca ted b y Horâsânî f o r t h e preparat i on of t h e food w i t h w h i c h t h e H a l v e t i i n m e d i t a t i o n b r o k e his fast. T h e custom o f scatter ing t h e mesîr f r o m t h e m i n a r e t o f t h e Sultânî mosque i n Mağnisa is m a i n t a i n e d t o t h i s day.
Some pious f oundat ions i n t h e sancak of S a r u h a n a n d D e n i z l i are a t t r i b u t e d to Merkez E f e n d i 6 8 . A h m e d Celebi h a d spent par t o f his l i f e i n t h a t r e g i o n 6 9 a n d m a y also have b u i l t t h e monuments i n question.
I n I s t a n b u l , i n H . 936/1529 (or H . 939/1532), Sünbül E fend i lay i n h is death-bed a t t h e zaviye o f Koca Muştafa Pasa7 0 . A c c o r d i n g t o t h e H a l v e t i t r a d i t i o n , Sünbül Efend i , w h e n he fe l t t h e approach of death, had m e n t a l l y summoned t o t h e H a l v e t i center, t h e candidates to the d i g n i t y o f seyh. Sünbül E f e n d i recommended t o his disciples, i n words paraphras ing the Prophet i c hadîs, t h a t wh i chever of t h e candidates a r r i v e d f i r s t to K o ca M u s t a f a Pasa should assume the d i g n i t y of seyh, even i f he w e r e a r u n a w a y (or Eth iop ian) slave. T h e m o r n i n g f o l l o w i n g Sünbül Efendi ' s death, Merkez E f e n d i a r r i v e d and stated t h a t he had l e f t Mağnisa a week ago 7 1 . A l t h o u g h t h e o ther dervishes w h o d i d not k n o w Merkez E f e n d i w e r e hesitant, Ya 'kûb i n v i t e d Merkez E f e n d i t o h is cel l and a c k n o w -kedged h i m as seyh72. Ya 'kûb had dreamt t h a t o n t h e day of Resurrect ion, Merkez E f e n d i i n t e r p r e t e d t h e Kur'ân, i n t h e presence of t h e Prophet of I s l am, u n d e r t h e "chained cypress" i n t h e c o u r t y a r d of t h e Muştafa Pasa zaviye. Ya 'kûb t h o u g h t t h a t t h e Kur'ânic al legory o f the confluence of t h e t w o seas, t h e symbols o f t h e sensorial and extrasenso-r i a l spheres, had been mani fested i n Merkez E fend i . I n his dream Merkez Efendi 's headgear had appeared b o t h i n azure and black, as signs o f t h e sensorial universe a n d o f t h e extra-sensorial mysteries .
6 5 Y û s u f , f o l . 2 7 ; H u l v î , f o l . 226. 6 6 Y û s u f . f o l . 29 v e r s o . 6 7 S u r e y y â , o p . c i t . i n n o t e 4 9 s u p r a , I V . 363. T h e w o r d mesîr i n d i c a t e s
s t r i p e d g a r m e n t s a n d a s w e e t m e a t : ' A ş ı m , c i t e d i n n o t e 30, s. v . 6 8 K ı l ı ç , c i t e d i n n o t e 2 supra, 35. 6 9 S e e n o t e s 97 a n d 98 infra. 1 4 f a s k ö p r ü - z â d e , 372 ( n o t e a d d e d b y M e c d î ) . T h e d a t e H . 936 i s
g i v e n b y Y û s u f , f o l . 24 v e r s o . 7 1 H u l v î , f o l . 224. 7 2 ' Â f â î , c i t e d i n n o t e 7 supra, 2 0 4 — 2 0 5 .
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Three more candidates t o t h e succession o f Sünbül E f e n d i h a v i n g a r r i v e d , t h e f o u r candidates contended 7 3 f o r t h e d i g n i t y of Seyh. T h e y re t i red to medi tate i n t h e f o u r corners of t h e mosque, fac ing each other . Merkez E fend i med i ta ted u n i n t e r r u p t e d l y w i t h o u t movement , food o r d r i n k f o r seven days, w h i l e t h e others fe l t compelled t o i n t e r r u p t t h e i r balvet. A f t e r seven days of u n i n t e r r u p t e d m e d i t a t i o n , Merkez E fend i sat at the mihrab of t h e mosque and , i n ecstatic state, expounded the rules of t h e H a l v e t i order . A l l t h e "mendi cants " (dervishes) acknowledged h i m as seyfı. Merkez E f e n d i had m a n y abdâl7i (dervishes) i n I s t a n b u l and i n t h e provinces. I t was reported t h a t Merkez E f e n d i had f i v e h u n d r e d halîfe (candidates t o succession) i n c l u d i n g a n I n d i a n w h o had propagated t h e Halvetî-Sünbülî order t o I n d i a 7 5 . Merkez E fend i recided, i n t e r p r e t e d t h e Kur ân and preached o n F r i d a y s at t h e t w o cathedral mosques of Is tanbul , t h e mosques o f M e h m e d I I 7 6 a n d A y a So fya 7 7 .
Sometime a f t e r H . 936/İ529 (or H . 939/1532), Ya 'kûb o f G e r m i y a n had been appo inted as seyfi t o t h e H a l v e t i zâviye i n Y a n i n a 7 8 . Sâh Sultân was t h e n also i n Y a n i n a , as t h e w i f e of t h e governor Lutfî Pasa7 9 , a general l a t e r k n o w n as h i s t o r i a n and author of the Âşaf-nâme. Yûsuf, son of Ya 'kûb o f G e r m i y a n w h o was b o r n i n Y a n i n a at t h e t i m e , r e ported t h a t Sâh Sultân had become a disciple of Seyh Y a ' k û b 8 0 . W h e n i n 940/1533 L u t f i Pasa was nominated beglerbeg o f K a r a m a n 8 1 , Sâh S u l tân had made enquir ies f r o m Seyh. Ya 'kûb about t h e seyhs i n I s t a n b u l . Seyh Ya 'kûb had recommended t o go t o Merkez E fend i . Sâh Sultân, together w i t h Lutfî Pasa, was o n his w a y t o I s t a n b u l w h e n t h e y w e r e attacked b y bandits w h o molested t h e i r servants. " A s t h e y stood i n p e r p l e x i t y , Merkez E f e n d i was seen to appear, t o save t h e m 8 2 . " This n a r r a t i v e con f i rms t h e supposit ion t h a t Sâh Sultân, w h o recognized Merkez Efendi i n a v i s i on , had k n o w n h i m before she met h i m i n H . 940/1533, and t h a t t h e m a r r i a g e between Sâh Sultân a n d Merkez E fend i , w h i c h gave b i r t h t o A h m e d Celebi had t a k e n place before Sâh Sultân w e d Lutfî Pasa. W h e n Sâh Sultân came t o I s t a n b u l i n H . 940/1533 she became a disciple o f Merkez E fend i . I n H u l v i ' s w o r d s 8 3 :
" I t is n a r r a t e d t h a t Sâh Sultân, w h e n she came to I s t a n b u l , p a i d homage t o t h e Seyfr and dedicated an endowment t o t h e mosque and zâviye b u i l t b y h i m (Merkez Efendi ) t h r o u g h t h e sweat of t h e b r o w of h is 'mendicants ' (outside t h e Y e n i K a p u gate o f I s tanbul ) .
7 3 H u l v î , f o l . 224 v e r s o . Y û s u f . f o l . 27 v e r s o .
/ ' Y û s u f , f o l . 3 0 ; H u l v î , f o l . 226 v e r s o . H u l v î , f o l . 226.
" Y û s u f , f o l . 25. / S e e n o t e infra.
L u t f i P a s a w a s b e g o f Y a n i n a i n H . 940, w h e n h e w a s n o m i n a t e d b e g l e r b e g of K o n y a : T . G ö k b i l g i n . » L u t f i P a s a « , islam Ansiklopedisi ( i s t a n b u l , 1957), 96.
" J û s u f , f o l . 33. 1 S e e n o t e 79 supra.
H u l v î , f o l . 226 v e r s o . 8 3 H u l v î , f o l . 227.
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She t h e n consecrated a p o r t i o n of her p a r k i n t h e c i ty of Ebû Eyyûb Anşarî (on the Go lden H o r n ) to b u i l d a zâviye and mosque 8 4 . " Thus , in; H . 940/1533 M e r k e z E fend i a n d Sâh Sultân met, i n o u r opu-
niom, f o r t h e second t i m e . A h m e d Celebi, t h e i r son, w h o became seyfi a few. years l a t e r (before H . 951/1544) must have been a y o u n g m a n i n H . 940/1533. Merkez E fend i cont inued to reside i n t h e centra l zâviye a t Koca Muştafa Pasa8 5 , a n d appointed Gömleksiz M e h m e d Efend i as seyjj, of t h e zâviye b u i l t i n Sâh Sultan's garden on t h e sea-side a t Eyyûb. Merkez Efendi ' s son i n l a w , S e y y i d Muşlih' u d - D i n , was nominated şeyh o f t h e zâviye outside t h e Y e n i K a p u gate of I s t a n b u l 8 6 . T h e Seyyid (a descendant o f t h e Prophet ) , also b o m i n t h e prov ince of G e r m i y a n , was believed t o possess miraculous powers 8 7 . One n i g h t , w h e n t h e gates o f I s t a n b u l had been closed, a f t e r t h e c o m m u n a l meal i n t h e refectory o f t h e zâviyp a t Koca Muştafa Pasa, Merkez E f e n d i , w i s h i n g to show t h e dervishes t h e m e r i t o f t h e Seyyid, cal led f o r h i m a loud . T h e Seyyid, w h o was seen t h r o u g h o u t t h e n i g h t seated at t h e mihrab o f t h e mosque o u t side t h e Y e n i K a p u gate of I s t a n b u l , nevertheless appeared s imultaneously a t Koca Muştafa Pasa, w i t h i n the c i t y wa l l s . W h e n Lutfî Pasa became grand -v i z i e r ( H . 944/1537), Sâh Sultân b u i l t another zâviye, near h e r mans ion a t Dâvud Pasa, w h e r e Seyh Ya 'kûb, called back f r o m Y a n i n a , was i n s t a l l e d 8 8 .
I n H . 943/1536, w h e n Süleymân I decided u p o n t h e siege of C o r f u , Merkez Efend i accompanied h i m as preacher t o t h e T u r k i s h a r m y 8 9 . A l t h o u g h Merkez E f e n d i m u s t have been t h e n a r o u n d 73 years o ld , he was eager t o serve i n w h a t he considered a m e r i t o r i o u s cause. I t is r e por ted t h a t Sâh Sultân was also present at t h e siege of C o r f u 9 0 .
W h i l e Lutfî Pasa was grand -v i z i e r , a q u a r r e l b r o k e out between h i m and his w i f e i n H . 946/153991 . Lutfî Pasa, h a d ordered t h e p u n i s h m e n t of a p ros t i tu te t h r o u g h m u t i l a t i o n . T h e eunuchs reported t h i s event t o Sâh Sultân w h o , w h e n Lutfî Pasa came home i n t h e evening, t r i e d t o dissuade h i m f r o m methods o f chastisement w h i c h she considered u n usual a n d immodest . Lutfî Pasa was, i n 'Âlî 's words , a n obst inate A l b a n i a n w h o , because of h is good looks a n d a s l ight knowledge o f g r a m m a r , had become conceited. H e s t u b b o r n l y m a i n t a i n e d his v i e w a n d said "Whenever I get h o l d of a n adulteress, t h e pun ishment u p o n w h i c h I have 8 4 According to A y v â n s a r â y i , 2 5 6 — 5 7 , the mosque was completed i n
H. 963. Zihnî, i n Mesâhif un-Nisâ (Istanbul, H . 1295) doubts this and r e marks that Cevdet Pasa attr ibuted the foundation of the Eyyûb zâviye to another Sâh Sultân, daughter of Mustafa I I I . Zihnî's error is due to the fact that this second Sâh Sultân added a bequest, attached to ms. E. H . 3033 of Topkapi, to the earlier vakfiye made by the f irst Sâh Sultân, daughter of Selîm I .
8 5 H u 1 v î , fo l . 227. 8 6 I b id . 8 7 H u l v î , fol . 229 verso. 8 8 Y û s u f , fol . 33 and verso. 8 9 H u l v î , fol . 225. 9 0 A y v â n s a r â y î , 2 5 6 — 5 7 . 9 1 ' A l î , cited i n note 14 supra, fols. 3 3 9 — 4 0 .
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decided w i l l be a p p l i e d . " W h e n t h e angered Sâh Sultân exc la imed : " T h o u a r t a n obst inate a n d r u d e t y r a n t ! " , Lutfî Pasa's h a n d w e n t to his i r o n c lub, w i t h w h i c h he apparent ly in tended t o h i t Sâh Sultân. T h e eunuchs rushed t o t h e room and pushed Lutfî Pasa ou t of t h e palace w i t h slaps and blows. U p o n Sâh Sultân's compla int t o her b r o t h e r Süleymân I , a divorce was pronounced. Lutfî Pasa was removed f r o m t h e office o f g r a n d v i z i e r 9 2 .
Merkez E fend i had reached a n advanced age. I n H . 951/1544, w h e n he was over e ighty , Merkez Efend i cal led u p o n his son A h m e d Celebî t o replace h i m 9 3 . A h m e d Celebî had been f o r sometime seylj. a t Baba N a k -kâs, outside I s t a n b u l . He had t h e n gone to his father 's na t i ve province , where he had m a r r i e d . I n H . 951/1544 he took t h e place of his fa ther as head of the H a l v e t i order, a t t h e zâviye o f Koca Muştafa Pasa, i n I s t a n b u l . Merkez E f e n d i was described b y his w i f e , i n t h e last years of his l i f e , as a n o l d m a n l ean ing u p o n his staff , b u t s t i l l w i l l i n g t o rush t o help those i n distress 9 4 .
I n H . 959/1551 Merkez Efend i d r a n k , t o quote his o w n words , " t h e le tha l cup of fered t o h i m b y destiny, t o l i e forever stupefied i n a w e 9 5 " . As he lay i n h is c o f f i n at t h e Mosque of M e h m e d I I , the seyb-ul islâm Ebû' s-Su'ûd pronounced his or ison: " I f ever there was a sincere m a n , th is was Merkez E f e n d i 9 6 . " Ebû' s-Su'ûd E fend i also composed t h e v e r s i f ied epitaph, t h e last verse o f w h i c h , according t o t h e symbolic numbers a t t r i b u t e d t o arabic letters , gave t h e date of Merkez Efendi 's dea th :
" H e passed f r o m t h e sphere of m o r t a l i t y to t h a t of e t e r n i t y " " M e r k e z Efend i , m a y his f e l l o w - t r a v e l l e r be T r u t h " , " D o not t h i n k t h a t he died, he r e t i r e d t o m e d i t a t i o n " " T h e companion g iven t o h i m is t h e h o u r of d a w n " (Merkez
Efendi seems t o have died at dawn) " H e was t h e pole of his century , i n o u r age", " Y e t , t h e r e v o l u t i o n of t h e cycle of t i m e gave w a y t o doom" , " O n t h e seventeenth of t h e m o n t h of Rebî 'ul-âfrir", " O n Saturday , he departed, a las : " "The inv i s ib le hera ld pronounced the date " " M a y God i l l u m i n e t h e circle o f t h a t Center (Merkez) " .
A h m e d Celebî, w h o had acceded i n H . 959/1551 t o t h e d i g n i t y o f head of t h e H a l v e t i o rder at Koca Muştafa Pasa, remained there o n l y t w o years, a f t e r w h i c h he ceded t h e d i g n i t y t o Seyl j Ya 'kûb and r e t u r n e d to his father 's n a t i v e prov ince 9 7 . I t is reported t h a t A h m e d Celebî became seyh of a zâviye i n 'Usâk and died i n H . 963/155598 o r H . 970/156299 .
9 2 H u l v î , fol . 227 verso. 9 3 'A t â î , 205. 9 4 H u l v î , fols. 226 and verso. 9 5 Ib id . , fol . 227. 9 6 B u r s a l ı , cited i n note 45 supra, I , 1 6 0 — 6 1 ; K ı l ı ç , 47. 9 7 H u l v î , fols. 227 verso, 228.
T a s k ö p r ü - Z â d e , 435. H u l v î , fol . 228 .
11«
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I n her vakfiye100; dated H . 977/1569, the daughter of Selîm I is called Sâhî, instead o f Sâh Sultân. A n o l d l a d y w i t h g rea t -g rand ch i ldren , Sâhî or Sâh Sultân made her vakfiye, i n prepara t i on f o r death. T h e vakfiye mentions, w i t h o u t g i v i n g her father 's name, a daughter of Sâh Sultân, called " I s m - i Hân Sultân" w h o was already dead i n H . 977/1569. I s m - i Hân had w e d one Hüseyn Pasa, t o w h o m she bore t w o daughters, called Vaşf-i Hân and Nes l - i Hân. Nes l - i Hân is ment ioned i n t h e vakfiye, w i t h out spec i fy ing her re lat ionship to Sâh Sultân. T h e tombstone of N e s l - i Hân ( i l l . 8) i n t h e g r a v e y a r d o f Sâh Sultân's mosque at Eyyûb, describes her as a daughter o f I s m - i Hân Sultân a n d a grand-daughter of Sâh Sultân, w h o had died i n H . 963Z1555 of t h e plague. H e r father 's name is not ment i oned . Sâh Sultân's o ther grand -daughter Vaşf-i Hân, whose t o m b is beside t h a t o f Nes l - i Hân, is ment ioned i n her ep i taph as a d a u g h t e r of Hüseyn Pasa. Vaşf-i Hân had also died before H . 977/1569, l e a v i n g t w o y o u n g ch i ld ren , A h m e d and Muştafa, whose g u a r d i a n was Sâh S u l tân. Sâh Sultân bequeathed t o her great -grand-son " A h m e d B e g " a n d his issue, t h e vi l lages i n D i m e t o k a g iven t o her b y her b r o t h e r Süley-mân I , as w e l l as most of h e r p r o p e r t y i n I s t a n b u l .
T h e f o u n d a t i o n b u i l t b y Sâh Sultân i n her garden o n t h e shores o f the Golden H o r n , a t Bahâriye, consisted o f a zaviye, a türbe f o r herself a n d h e r mother , a mosque completed i n H . 963Z1555 and a school. A l l o f these have disappeared except the mosque w h i c h , i n recent years, has been s u m m a r i l y repaired . I n t h e ru ins of t h e türbe some p a r t l y b r o k e n tombstones belong t o Sâh Sultân's mother , a concubine of Se l im I ( i l l . 8) and t o her grand-daughters , Vaşf-i Hân and Nes l - i Hân, w h o died f r o m the plague i n H . 963/1555 a n d whose beauty is celebrated on her ep i taph ( i l l . 8). A c c o r d i n g t o Ayvansarâyî 1 0 1 , Sâh Sultân's t o m b was also i n her
1 0 0 M s E . H . 3032 of T o p k a p ı , f o l . 21 v e r s o . 1 , 1 A y v a n s a r â y î , I , 132. M r I b r â h i m H a k k ı K o n y a l ı , w h o p o s
s e s s e s i n h i s a r c h i v e s t h e i n s c r i p t i o n s o f m a n y i m p o r t a n t t o m b s t o n e s i n T u r k e y , h a d a l s o t a k e n n o t e s o n t h e s t e l e s o f S e l î m I ' s f a m i l y , b e f o r e t h e t ü r b e s a d j o i n i n g S e l î m I ' s f u n e r a r y m o n u m e n t a n d t h o s e n e a r S â h S u l tân ' s m o s q u e e t E y y û b , h a d c r u m b l e d d o w n . H e n o t e d a l r e a d y t h e n , t h a t S â h S u l f â n ' s t o m b h a s n o t a t E y y û b , b u t t h a t a c c o r d i n g a g a i n t o t h e s a m e A y v â n s a r â y î , I , 135, S e l î m I ' s d a u g h t e r s w e r e b u r i e d b e s i d e t h e i r f a t h e r . O n e t o m b c o n t a i n e d t h e e a r t h l y r e m a i n s o f H a d î c e S u l t â n a n d of a d a u g h t e r of t h e l a t t e r . T h e t h i r d a n o n y m u s f e m a l e g r a v e m u s t b e , t h i n k s M r K o n y a l ı , a t r i b u t e d t o S â h S u l t â n . A f t e r t h e türbe a t E y y û b h a d f a l l e n d o w n , w e l l - i n t e n t i o n e d , b u t u n i n f o r m e d p e o p l e r e - a r r a n g e d t h e g r a v e s , i n h a p h a z a r d m a n n e r . I c o u l d o n l y r e s t o r e t h e o r d e r , b y c o n s u l t i n g M r K o n y a h ' s a r c h i v e s f o r h i s w o r k e n t i t l e d " K â n û n î S u l t â n S ü l e y m â n ' ı n a n
n e s i H a f ş a S u l t â n v a k f i y e s i " , Vakıflar dergisi, V I I ( A n k a r a 1969), w h i c h a t p r e s e n t i s i n t h e K o n y a l ı L i b r a r y , a t S e l i m i y e , i s t a n b u l . A t E y y û b , n o w , t h e s t e l e s o f t h e t o m b o f S â h S u l t â n ' s m o t h e r a r e i n t a c t . T h e i n s c r i p t i o n o n t h e h e a d - s t o n e , i s :
, j Li. f._J LkLu , C L L . L k L . aLî i j j l ) ' Ü • ' Le
" T h e o w n e r o f t h e t o m b . T h e i l l u s t r i o u s s l a v e . M o t h e r o f S â h S u l t â n . T h e d a u g h t e r o f S u l t â n S e l î m H â n " .
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T h e o t h e r s t o n e , b e l o n g i n g to t h e m o t h e r o f S â h S u l t â n , s h o w s a c a l l i g r a p h i c c o m p o s i t i o n of t h e K u r ' â n i c v e r s e X X / 5 5 : " F r o m i t ( e a r t h ) W e c r e a t e d y o u a n d u n t o i t W e s h a l l r e t u r n y o u a n d f r o m i t W e w i l l r a i s e y o u a g a i n . " T h e t w o s t e l e s o f N e s l - i H â n ' s t o m b h a v e b e e n d i v i d e d i n t o t w o g r a v e s . T h e s e t w o s t e l e s , o f e q u a l r e c t a n g u l a r f o r m a n d s i z e , w h i c h p r o b a b l y b e l o n g e d t o N e s l - i H â n ' s t o m b , h a v e i n s c r i p t i o n s w h i c h c o m p l e t e e a c h o t h e r . F i r s t s t e l e :
j j j * I 6j L f-^?* -̂t—*° J t^ .L'-w j I ^ ^5 If J j . >, ^..it
" S h e u p o n w h o m m e r c y h a s b e e n b e s t o w e d h a s d e p a r t e d . N e s l - i H â n S u l tân, d a u g h t e r of. Ismifrân S u l t â n , d a u g h t e r of. S â h S u l t â n , d a u g h t e r o f . " T h e s e c o n d s t e l e a p p a r e n t l y b e l o n g i n g to t h e s a m e t o m b , c o n t i n u e s t h e e p i t a p h :
C « L ~ j cub . i_uOJt a j J i l , \ j . ^ j te 0 L k U D U
" S e l î m H â n S u l t â n G â z î . O n t h e b e g i n n i n g o f t h e m o n t h o f _ Z u ' l - K a ' d a h . O n t h e y e a r 963, f r o m t h e p l a g u e . " M r K o n y a l ı n o t e d f u r t h e r , a t t h e b a c k of t h i s s t o n e , t h e i n s c r i p t i o n : " Y o ğ i d i b u n a m i s â l . K ı l m ı s d i H a k k b u m ş â h i b - i c e m â l . S o l d u g u n c a . . . R a b b v i r d i m e v t " . ( S h e w a s p e e r l e s s . T h e L o r d o f T r u t h h a d m a d e h e r t h e p o s s e s s o r o f b e a u t y . S h e f a d e d . . . t h e L o r d o r d a i n e d d e a t h . ) V a ş f - i H â n ' s s i n g l e s t e l e , o r n a m e n t e d w i t h a p o i n t e d a r c h a n d m u k a r n a s c a r v i n g , b e a r s t h e f o l l o w i n g i n s c r i p t i o n :
V L L . ^ j L k L * ^ j L i - L » - ™ ! • I L L . ^ L k L - o^** J - * - * ^y-j^ ' ısJiSJİ - L »
C L L . JJLUL* <SLL
" O G o d . S h e d e p a r t e d i n t o m e r c y a n d b e n e d i c t i o n . V a ş f - i H â n , d a u g h t e r of H u s e y n P a s a . L e t a l l s a y : m a y G o d b e s t o w u p o n t h e m b o t h H i s m e r c y . M a y G o d , t h e B é n é f i c i e n t R u l e r , h a v e p i t y o n b o t h o f t h e m . " T h e f a c t t h a t H u s e y n P a s a w a s a s o l d i e r i s s t a t e d o n t h e t o m b s t o n e o f F â f i m a , a n o t h e r d a u g h t e r o f h i s , a l s o b u r i e d i n t h e s a m e m o n u m e n t , o n w h i c h H u s e y n P a s a i s t i t l e d " A l - m u c â h i d fî s a b î l i l l â h T a ' â l â " ( H e w h o s t r o v e o n t h e p a t h o f G o d t h e M o s t H i g h ) . F â f i m a h a d , t h r o u g h o u t h e r l i f e , o b s e r v e d t h e I s l a m i c f a s t a n d w a s t h e r e f o r e s a i d d e s t i n e d t o b e " e r e c t m h e r t o m b " ( o n t h e d a y o f J u d g m e n t ) :
f 3 1 » t* ; - ; u > < * J I Ji ¿ 1 . p - L o L J J B J G L L O J I ^ i L - i
I n H . 1010, ' A ' i s e S u l t â n , a d a u g h t e r o f P r i n c e B â y e z î d , h a d a l s o b e e n b u r i e d i n t h e s a m e türbe, a s w i t n e s s e d b y h e r t o m b s t o n e . A türbe, s t i l l i n g o o d c o n d i t i o n , i n t h e s a m e e n c l o s u r e , b e l o n g s to o n e of t h e ëeyhs o f t h e zaviye, c a l l e d A h m e d , t h e d a t e o f w h o s e d e a t h i s g i v e n i n h i s e p i t a p h , a c c o r d i n g t o t h e c r y p t i c d a t a t i o n , i n w h i c h e a c h l e t t e r s t a n d s f o r a d i f f e r e n t n u m b e r ( A b c a d ) ; a s H . 1227 :
C « — C L L , 0 l i d ^ j . ù ' j - ^ J - " ) « " v J L ; cJiJLİ J Ï . t i l l • \ I
0 L - J I e U J I Ü J I U > l . ù L L B J I <dJI I > ! y
t y L L ~ *hyi» ji-i J - î > iyjki L i - d j l A y v â n s a r â y î , I , 2 5 6 — 5 7 n a m e s o t h e r p e r s o n s , i n c l u d i n g ëeyhs o f t h e b u n b ü l î o r d e r , b u r i e d t h e r e .
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o w n türbe. T h e Sicill-i Osmânî102, however , stated t h a t Sâh Sultân, t o gether w i t h her sisters, had been b u r i e d u n d e r a separate cupola, beside t h e f u n e r a l m o n u m e n t of Se l im I . M r Konyalı i n f o r m e d me t h a t t h e cupola i n quest ion had been called "Hatûniye Türbesi" a n d was n o w i n r u i n s .
Sâh Sultân had also not f o rgot ten Merkez E fend i , his c h i l d r e n a n d disciples. She made bequests f o r t h e zaviye b u i l t b y herself f o r Merkez Efend i , as w e l l as f o r t h e zaviye outside t h e Y e n i K a p u gate of I s t a n b u l constructed b y Merkez E fend i and his "mend i cants " (dervishes). Sâh Sultân prov ided f o r t h e upkeep of t h e mosque, türbe, a n d zaviye, as w e l l as t h e maintenance of a l l those w h o l i v e d o r w e r e called t o service there , i n c l u d i n g t h e f i f t een resident dervishes, t h e seyfj., t h e imâm and those w h o recited t h e Kur'ân and t h e Mevlid (poem b y Süleymân Celebi on t h e n a t i v i t y of t h e Prophet ) . Sâh Sultân ment ioned these bequests i n a pas-sage of t h e vakfiye, b eg inn ing i n these w o r d s 1 0 3 :
" T h e mosque b u i l t w i t h his o w n hands and t h e sweat of t h e b r o w of his 'mendicants ' b y Merkez Efend i , t h a t center of the c irc le of t u i t i o n , i n t h e v i c i n i t y of his blessed t o m b outside t h e Y e n i K a p u gate of K o n s t a n t i n i y e , should be kept u p as f o r m e r l y . "
Sâh Sultân recommended, however , as a condi t ion , t h a t t h e seyh's shou ld not f a i l to f o l l o w Merkez Efendi ' s mode of i n s t r u c t i o n , w h i c h she d e f i n e d : " A n esoteric t u i t i o n w h i c h i l l u m i n e d t h e hearts b y t h e denial of t h e p u r s u i t of a l l t h a t is not God, a n d a f o r m a l education w h i c h shone t h r o u g h obedience to t h e ho ly l a w of t h e Prophet . "
Sâh Sultân also made bequests f o r Ummî Hâtûn, daughter o f Merkez E fend i , and f o r Sel ime Hâtûn, M e rkez Efendi 's a n d apparent ly Sâh Sulfân's o w n grand-daughter , t h e daughter of A h m e d Celebi, w h o m she called " the g l o r y of those w h o served t h e cause of peace and s a l v a t i o n 1 0 4 " . Sâh Sultân f u r t h e r a d d e d 1 0 5 :
" A n opuscule of the Kur'ân should be rec i ted at the türbe of t h e blessed a n d pardoned Merkez E f e n d i . . . f o r his soul, everyday, at the h o u r of m o r n " .
T h e mosque, t h e türbe, t h e cave of m e d i t a t i o n , t h e w e l l o f Merkez Efend i , almost a l l of t h e f oundat i on , except t h e zâviye, have been m a i n ta ined , t h r o u g h repeated restorations. Merkez Efendi 's türbe is o f ten v i s i t ed b y those a f f l i c ted b y illness, w h o expect t o be cured b y a mirac le of t h e sa int ly physic ian. T h e bed -r idden send t h e i r garments, w h i c h are b rought t o t h e w i n d o w of t h e türbe, a f ter w h i c h t h e sick wear t h e m . Merkez Efendi 's türbe consists of a domed room, t h e cupola of w h i c h was decorated i n H . 1229/1813 as a n o c t u r n a l d a r k b lue sky, w i t h sh in ing stars. U n d e r t h e cupola is t h e wooden catafalque, s u r m o u n t e d w i t h t h e
1 0 2 M s E . H . 3022 of T o p k a p ı , f o l . 11 v e r s o a n d A y v â n s a r â y î , I , 132, 257 . 1 0 3 S ü r e y y â , I , 45 . 1 0 4 M s E . H . 3032 of T o p k a p ı , f o l s . 13 v e r s o , 14. 1 0 3 I b i d . , f o l . 14.
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black H a l v e t i t u r b a n ( i l l . 6). T h e elongated r o o m w h i c h leads t o Merkez Efendi 's domed cell was reserved f o r t h e catafalques o f his w i f e , his daughter, his s o n - i n - l a w and successor at Y e n i K a p u , a n d t h e successive seyh's. One of t h e largest o f Istanbul ' s cemeteries ad jo ins t h e türbe o f Merkez Efend i .
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