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THE F ALLIBLE MASTER OF PERFECTION: SHAH ISMAIL IN THE ALEVI-BEKT AS HI TRADITI

THE F ALLIBLE MASTER OF PERFECTION: SHAH ISMAIL IN THE ALEVI-BEKT AS HI TRADITION by Amelia Gallagher A thesis submitted to the Institute ofIslamic Studies and the Graduate School ofMcGill University in partial fulfillment of the requirements for the degree of DOCTORATE OF PHILOSOPHY in ISLAMIC STUDIES Montreal, Quebe~, April 2004 1+1 Library and Archives Canada Bibliothèque et Archives Canada Published Heritage Branch Direction du Patrimoine de l'édition 395 Wellington Street Ottawa ON K1A ON4 Canada 395, rue Wellington Ottawa ON K1A ON4 Canada NOTICE: The author has granted a non- exclusive license allowing Library and Archives Canada to reproduce, publish, archive, preserve, conserve, communicate to the public by telecommunication or on the Internet, loan, distribute and sell th es es worldwide, for commercial or non- commercial purposes, in microform, paper, electronic and/or any other formats. The author retains copyright ownership and moral rights in this thesis. Neither the thesis nor substantial extracts from it may be printed or otherwise reproduced without the author's permission. ln compliance with the Canadian Privacy Act some supporting forms may have been removed from this thesis. While these forms may be included in the document page count, their removal does not represent any loss of content from the thesis. • •• Canada AVIS: Your file Votre référence ISBN: 0-494-06298-3 Our file Notre référence ISBN: 0-494-06298-3 L'auteur a accordé une licence non exclusive permettant à la Bibliothèque et Archives Canada de reproduire, publier, archiver, sauvegarder, conserver, transmettre au public par télécommunication ou par l'Internet, prêter, distribuer et vendre des thèses partout dans le monde, à des fins commerciales ou autres, sur support microforme, papier, électronique et/ou autres formats. L'auteur conserve la propriété du droit d'auteur et des droits moraux qui protège cette thèse. Ni la thèse ni des extraits substantiels de celle-ci ne doivent être imprimés ou autrement reproduits sans son autorisation. Conformément à la loi canadienne sur la protection de la vie privée, quelques formulaires secondaires ont été enlevés de cette thèse. Bien que ces formulaires aient inclus dans la pagination, il n'y aura aucun contenu manquant. ii ACKNOWLEDGMENTS Foremost, l wish to thank Professor A. Üner Turgay for so much, but especially for his guidance in the production of this dissertation. l also wish to thank Professors Eric Ormsby, Sajida AIvi, BilaI Ku~plllar, Adam Gacek, Wheeler Thackston, Kathryn Babayan, Irene Markoff, Ali Yaman and Francis Trix. They have aIl helped me to shape my vision ofthis dissertation. Especially l would like to thank the staff of our library at the Institute of Islamic Studies-- Salwa Ferahian, Wayne St. Thomas and Steve Miller-- who make it a wonderful place to leam. The graduate secretaries at the Islamic Studies have also been so kind and helpful to me throughout the years-- especially our graduate administrator, Ann Yaxley. iklil Erefe, Faika Oz Çelik and Mohammad Ghassemi have navigated me through a beautiful world in the Turkish language and have my profound gratitude. 1 thank Ayfer Karakaya-Stump for her knowledge and clarity on this subject. l appreciate Lisa Alexandrin for her erudite suffering through a "New World." l also thank Clementine SaIlée and Thomas Adams for their generous help with the French translations. l thank everyone at Thomson House seeing me through times of want and times of plenty. l thank Professor Minoo Derayeh for years of encouragement. 1 thank Blanca Alvorado and Matthew Mayer for their kindness to strays. l thank Michael Wood, Nazak Birjandifar, Aaron Johnson, Paola Garbarino, Dora Stephan, James Simon and Susy Ricciardelli for their friendship and perspective. l am also grateful to have Merrilyn, Natalka, Kirsten and Shira always with me. iii Most of all, 1 wish to thank my extended family (too many to mention!) for providing me with sustenance and sanctuary during these years-- especially my grandparents, Joseph and Julia Bellonte. One of the earliest memories 1 have of my father is a speculative conversation we had about the nature of God, so he really de serves the credit for my chosen path. To both ofmy parents, my sister Rachel and my husband Semir, it is impossible to express my gratitude in words. iv ABSTRACT OF DISSERTATION TITLE: The Fallible Master of Perfection: Shah Ismail in the Alevi-Bektashi Tradition AUTHOR: Amelia Gallagher DEPARTMENT: The Institute of Islamic Studies, McGill University DEGREE: Doctorate ofPhilosophy As the hereditary leader of the Safavid Sufi order, Shah Ismail founded the Safavid dynasty in 1501. This study goes beyond Shah Ismail's historical legacy, however, to examine the pious and literary sources which have shaped a permanent place for him within the Alevi-Bektashi community, an Islamic sectarian minority in Turkey. Although Shah Ismail has received extensive tre at ment in both historical chronicles and modem historiography, this dissertation locates the development of his cult in the legendary versions of his life story. In this respect, the Turkish "Minstrel Tale" (hikâye) is fundamental to the transformation of Shah Ismail's significance in the sectarian context. This dissertation also traces the development of his pious significance through both the "authentic" poetic works of Shah Ismail, as contained in his earliest collections of poetry, as weIl as the poetry attributed to Shah Ismail by the Alevi-Bektashi. It is further demonstrated how the poetry attributed to Shah Ismail is integrated into ritual structures. Through the examination of these disparate literary genres, this thesis accounts for Shah Ismail's legacy as it transformed and endured within a pious context beyond his lifetime and beyond his empire. v RÉSUMÉ TITRE: Le maître fallible de la perfection AUTEUR: Amelia Gallagher DÉPARTMENT: Institut des Études Islamiques, Université McGill DIPLÔME: Doctorat En tant que leader héréditaire de l'odre Sufi Safavid, le Chah Ismail fonda la dynastie Safavid en 1501. Cette étude va au-de!a de l'héritage historique du Chah Ismail, pour examiner les sources pieuses et litéraires qui lui ont laisé une faille permanente au sein de la communauté Alevi-Bektachi, une minorité sectaire slamique evoluant en Turquie. Même si le Chah Ismail ait reçu une grande considération dans les chroniques historiques et l'hisoriographie moderne, cette thèse situe le développement de son culte parmi les versions légendaires de l'histoire de sa vie. Dans ce contexte, "l'épopée du ménéstrel" turque (hikâye) est fondamentale à son influence sur la transformation du Chah Ismail dans le contexte sectaire. Cette thèse trace aussi le développement de son importance pieuse à travers la poésie "authentique" du Chah Ismail, telle que presentée dans ses premiers recueils de poèmes, ainsi qu'à travers la poésie attribuée au Chah Ismail par les Alevi-Bektachi. Cette t1!ese montre aussi comment la poésie attribuée au Chah Ismail est integrée aux structures rituelles du groupe. En examineant de ces genres littéraires variés, cette thèse considère comment le patrimoine du Chah Ismail s'est transformé et a servécu dans un contexte pieux, au-delà de sa vie et son empire. vi T ABLE OF CONTENTS CHAPTER PAGE 1. INTRODUCTION ................................................... 8 The Subject ................................................ 8 Sources, Methodology and Structure ........................... 15 Relevant Literature .......................................... 20 II. HISTORICAL BACKGROUND ....................................... .31 The Making of a Demagogue ................................. .31 The Charismatic Legacy of Shah Ismail ......................... 41 The Transformation of The Safavid Order ........................ 52 The Life of Shah Ismail ...................................... 58 The Charismatic Burden of Shah Ismail ......................... 67 III. SHAH ISMAIL AS ROMANTIC HERO ................................. 73 The Ambassadors of Christendom .............................. 77 The Making of a Safavid My th ................................ 83 The Hikâye . ............................................... 91 Sah jsmail Hikâyesi. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. .95 Conclusion ............................................... 106 IV. ijATA'I'S GARDEN PARTY: THE BELOVED AND THE BATTLEFIELD ........................... 111 ijata'1's Divan: Manuscripts and Publications .................... 112 ijata'i's Images ofSelfhood .................................. 118 Conclusion ............................................... 147 V. ijATA:'I IN THE ALEVI-BEKTASHI TRADITION ...................... 149 Pseudo-ijata'i, Style and Category ............................ 151 The Buyru-'f: . .............................................. 167 Conclusion ............................................... 178 VI. THE RITUAL CONTEXT Historical References to Shah Ismail in Qizilbash Ritual .......... 180 The Ritual Cycle . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191 The Poetry of Shah Ismail in the Ritual Context ................. 202 Conclusion ............................................... 220 VII. CONCLUSION: FROM SAINT TO SINNER ........................... .224 APPENDICES .................................................. 236 GLOSSARY OF TERMS ......................................... .31O BIBLIOGRAPHY ................................................ 316 vii NOTE ON TRANSLITERATION AND TRANSLATIONS The transliteration paradigm applied to the poetry translated in this dissertation follows the system for Ottoman Turkish recommended by the Institute of Islamic Studies, McGill University. Additionally, the guidelines for transliteration proposed in Eleazer Bimbaum's article, "The Transliteration of Ottoman Turkish for Library and General Purposes" are also followed. 1 Islamicate terminology not directly pertaining to the literary and ritual contexts discussed in this dissertation are transliterated according to Arabie and Persian paradigms (Le., shaykh, as opposed to ~eyft). Place-names, select terms and proper names of frequent uploads/Litterature/ shah-ismail-in-the-alevi-and-bektashi-traditions.pdf