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THE DERVISHES; 
 
 ORIENTAL SPIRITUALISM. 
 
 By JOHN P. "BROWN, 
 
 SECRETARY AND DRAGOMAN OF THE LEGATION OF THE UNITED STATES 
 OF AMERICA AT CONSTANTINOPLE. 
 
 THE MEVLEVEE SHEIKH OF PERA, CONSTANTINOPLE. 
 
 Wiitb Cfewig-fmtr Illustrations. 
 
 DON : c 
 TRUBNER AND CO. 
 
 1868. 
 
 [All rights reserved, ,] 
 
-& 
 
 
 LONDON 
 
 R. CLAY, SON, AND TAYLOR, PRINTERS, 
 
 BREAD STREET HILL. 
 
// 
 
 PREFACE. 
 
 The object of this volume is to afford information in 
 regard to the Belief and Principles of the Dervishes, as 
 well as to describe their various modes of worshipping 
 the Creator. 
 
 That the Spiritual Principles of the Dervish Orders 
 existed in Arabia previous to the time of the great 
 and talented Islam Prophet cannot be doubted. The 
 historical portions of the Old and New Testaments were 
 also well known among the Arabs, differing traditionally, 
 however, in many respects from the narratives of the 
 Sacred Writings ; and if a conjecture may be made as 
 to the starting point of Islamism, we would say that it 
 originated in the act of perfect submission of Abraham 
 to the will of the Almighty, when he determined to 
 offer up his son Isaac in obedience to the Divine 
 command. 
 
 The spiritualism of the Dervishes differing in many 
 respects from Islamism, and having its origin in the 
 religious conceptions of India and Greece, perhaps the 
 information I have been enabled to collect together on 
 the subject may not be without interest to the reader. 
 Much of this is original; and having been extracted 
 from Oriental works, and from Turkish, Arabic, and 
 Persian MSS., may be relied upon as strictly accurate. 
 In procuring materials from original sources, valuable 
 assistance has been rendered me by personal friends, 
 
 3* 
 
IV PREFACE. 
 
 members of various Dervish Orders in this capital, to 
 whom I would here express my thanks. Notwith- 
 standing the unfavourable opinion entertained by many 
 — principally in the Christian world — against their reli- 
 gious principles, I must, in strict justice, add that I 
 have found these persons liberal and intelligent, sincere, 
 and most faithful friends. 
 
 In the extracts from the works of other authors, 
 some of whom are too well known to the public to 
 require more than to be named by me — D'Ohsson, Sir 
 William Jones, Malcolm, Lane, Ubicini, and De Gobi- 
 neau — some differences will be perceived, mostly with 
 regard to the estimate placed by each of these upon 
 the character and influence of " The Dervishes " in 
 the Mussulman world. To these eminent authors I am 
 under great obligations, and take the present oppor- 
 tunity of acknowledging them. 
 
 To the kindness of Dr. Rost, the secretary of the 
 Royal Asiatic Society, in getting my little work through 
 the press, I am more deeply indebted than I can here 
 properly express. 
 
 As a book of reference, I trust that this imperfect 
 work will prove of some use ; and travellers in the 
 East will perhaps be enabled to learn from it much 
 that would be otherwise obscure and hidden from 
 their knowledge. Much more could have been added 
 to it, especially with regard to the Dervish Orders in 
 the more distant parts of Asia, India, and Africa j but I 
 hope that some one more competent than myself will 
 collect the information which was beyond my reach. 
 
 THE AUTHOR. 
 
 Constantinople, October 1867. 
 
BERRAK, THE ANIMAL ON WHICH THE PROPHET VISITED HEAVEN. 
 
 CONTENTS. 
 
 CHAPTER I. 
 Introduction — Abraham and Mohammed — The Sacrifice of Isma 'il — 
 The Decease of Ibrahim — The "Atmbodha," or Knowledge of 
 
 the Spirit Page 1—48 
 
 CHAPTER II. 
 On the Origin of the Dervish Orders — The Original Orders — Form s 
 of Prayer, Caps, &c. — Traditions of the Orders . . . 49 — 75 
 CHAPTER III. 
 Names of the Orders of Dervishes — Branches of the Original 
 Orders at Constantinople — Peculiar Titles given to Founders — 
 The "Sahib i Tesawuf," or " Spiritual Owners" of the Der- 
 vishes 76 — 85 
 
 CHAPTER IV. 
 On the Costumes and Tenets of the Dervishes — The Holy Mantle 
 of the Prophet— The " Kulahs," or Dervish Caps . . 86—105 
 
 CHAPTER V. 
 Sacred Books and the Creation of Man — The " Evlia," or 
 Saints 106— 112 
 
 CHAPTER VI. 
 The Rufa'ees (Howling Dervishes) — The Nakshibendees 
 
 113— 139 
 
VI CONTENTS. 
 
 CHAPTER VII. 
 The Bektashees — Their Costume — Their Twelve Imams— The 
 Initiation of a Bektashee Page 140—174 
 
 CHAPTER VIII. 
 The Melamiyoons — The Sectarian Rites of the Much Loving 
 Tareek of the Melamiyoon — On their Assemblies— Thanks 
 for Food — Acquisition of the Means of Existence . 175 — 188 
 
 CHAPTER IX. 
 Real and False Dervishes — The "Khirka," or Mantle — The 
 " Palenk," or Stone worn in the Girdle — The Post, or 
 Seat 189— ](/> 
 
 CHAPTER X. 
 The Order of the Mevlevees 197 — 206 
 
 CHAPTER XI. 
 D'Ohsson on the Rise and Spread of Dervish Orders . 207 — 243 
 
 CHAPTER XII. 
 Lane's " Modern Egyptians " 244 — 266 
 
 CHAPTER XIII. 
 Mussulman Saints 267 — 290 
 
 CHAPTER XIV. 
 
 Persian Dervishes — Spiritual Exercises — Hasheesh — The Occult 
 
 Sciences — A List of Dervish Convents at Constantinople 
 
 291—329 
 CHAPTER XV. 
 Ubicini's " Letters on Turkey "—The Hindee, or the Wandering 
 Dervishes of India 330 — 358 
 
 CHAPTER XVI. 
 On the Tesavvuf, or Spiritual Life of the Soofees . . 359 — 370 
 
 CHAPTER XVII. 
 
 A Biography of the Fourth Caliph 'Alec 371 — 415 
 
A MEVLEVEE DERVISH OF DAMASCUS. 
 
 LIST OF ILLUSTRATIONS. 
 
 PAGE 
 
 THE MEVLEVEE SHEIKH OF PERA, CONSTANTINOPLE . Title-page 
 BERRAK, THE ANIMAL ON WHICH THE PROPHET VISITED 
 
 HEAVEN V 
 
 A MEVLEVEE DERVISH OF DAMASCUS vii 
 
 A KADIREE DERVISH viii 
 
 THE HULOOLIEH, ONE OF THE ORIGINAL ORDERS OF THE 
 
 DERVISHES 53 
 
 A MEVLEVEE, OR TURNING DERVISH 55 
 
 A MEVLEVEE DERVISH OF DAMASCUS DANCING .... 56 
 
 A NAKSHIBENDEE 57 
 
 A DEVOUT MUSSULMAN AT PRAYER IN THE DESERT . . 64 
 
 A KHALWETTEE SHEIKH 77 
 
 AN ABDAL MARABOOT, OR HOLY MAN, IN A CRAZED STATE S3 
 
 MEVLEVEE DERVISHES UNDERGOING PENITENCE .... IO4 
 
 A RUFA'EE DERVISH IN AN ECSTATIC STATE II9 
 
 A SHEIKH OF THE NAKSHIBENDEES SUBDUING A LION BY 
 
 HIS SPIRITUAL POWERS I48 
 
 SAKA, OR WATER DISTRIBUTOR 202 
 
yiii LIST OF ILLUSTRATIONS. 
 
 PACE 
 
 A MEVLEVEE ORCHESTRA 205 
 
 A BESTAMEE SHEIKH 213 
 
 RUFa'EE DERVISHES RECITING THE EVRAD OR PRAYERS TO 
 
 THE PROPHET 220 
 
 RUFA'EE DERVISH IN AN ECSTATIC STATE 224 
 
 GHAZEE HASSAN BABA, AN ABDAL OR SANTON OF TRIPOLI, 
 
 BARBARY 2 3 r 
 
 A WANDERING KALENDEREE DERVISH 242 
 
 A BEKTASH DERVISH INHALING HASHEESH 3IO 
 
 DERVISHES OF THE MEVLEVEE ORDER 37° 
 
 MEVLEVEE DERVISH OF DAMASCUS CROSSING HIS ARMS 
 
 BEFORE BEGINNING TO DANCE 4- J 5 
 
 
 A KADIKEE DERVISH. 
 
THE DERVISHES 
 
 CHAPTER I. 
 
 The earliest form, or principle, of Religion is connected 
 with an intuitive conviction in the mind of man of the 
 possession of a soul or spirit, independent of his body, 
 or corporeal existence. The soul is believed to survive 
 the body, and refers to a superior Spirit, creative and 
 providential in its character. A more perfect knowledge 
 and communion with this greater Spirit, or God, is the 
 object of man's continuous aspirations. The senses (or 
 faculties) of man are possessed in common with other 
 animals. These are all intimately connected with his 
 intellectual faculty, so much so that, when they do not 
 exist, as in childhood and advanced age, or are enfeebled 
 by accidental causes, as in idiocy, it is seriously affected 
 The reasoning faculty, and that of speech, seem to be 
 those which distinguish man from ordinary animal nature, 
 and yet both of these are possessed, in a greater and 
 less degree, by most animals. It is supposed that the 
 brain is the seat of the "intellectual faculty," and its 
 operations are explained by its connexion with the 
 nervous system and the other senses, such as hearing, 
 seeing, and the touch. The size of the brain does not 
 increase the reasoning faculty, nor that of the body the 
 other ordinary faculties. 
 
 Man, thus, in his most degraded and least intellectual 
 condition, in his most barbarous state, seems to have 
 
 B 
 
2 THE DERVISH ES. 
 
 an "intuitive conviction" of the possession of a so///, 
 and of a future existence after the death of his l>ody. 
 It seems not to be dependent upon mental culture, nor 
 upon a knowledge of the greatness of this God, and the 
 magnitude of His power and works. Does this per- 
 ception extend to any other of His creatures, vegetable 
 or animal, or is it restricted entirely to man \* 1 believe 
 that the idea is always limited to the fact that there is a 
 God, and that the belief in a plurality of Gods is a 
 matter of pure imagination, dependent upon the varied 
 convictions and wants of man in the several parts of the 
 world. 
 
 Just as the soul of man thus leads him to believe in 
 the existence of God, so does it likewise impress him 
 with a conviction of the greatness of the Deity, and, in 
 his helplessness, to supplicate Him in the hour of need, 
 of suffering, and of danger. This, therefore, is the 
 original means of communicating with the Greator on 
 the part of the creature. Divine providences are not 
 restricted to man only, but are experienced throughout 
 all creation. The same laws of nature which affect him 
 in this life extend also to all living beings, and the 
 question may be again repeated, whether inanimate as 
 well as animate creation, the vegetable as well as animal, 
 have any perception of this fact 1 
 
 Leaving the idea of the unity of the Deity, it is found 
 that man has endeavoured to give to this simple con- 
 viction a place and a form. On the former there seems 
 to be a belief in common among all men, that the 
 Greator of all things exists far beyond the conceptions 
 of the senses, and invisible to the ordinary se 
 whilst the imagination ascribes to Him innumerable 
 forms, all dependent upon the imagination and the 
 fancied wants of ordinary life. With some He is all 
 benevolence, with others avenging; whilst some believe 
 that all His providences are unchangeable, and therefore 
 constitute what is called destiny and fate, others regard 
 them as merciful, and adapted to the needs of those who 
 implore His compassion. Whilst He is considered omni- 
 Vide Psalm cl. 6, and others. 
 
THE DERVISHES. 3 
 
 potent in all things, it is held that He may, and does, 
 alter His laws of nature, and so permit of occurrences 
 Avhich are called miracles. They even go still farther, 
 and hold that He grants this power to those who invoke 
 Him, so that they may effect equally surprising super- 
 natural acts. 
 
 Besides this communion with God by spiritual means 
 only, and a direct intercourse between the Spirit of the 
 Creator and the soul of man, many — particularly in 
 the East, the birth-place of humanity, according to the 
 earliest history— believe it possible for him to approach 
 near to God. This is effected by a devout adoration 
 of Him, a frequent calling upon His Name ; and the 
 method of doing so has been established in a regular 
 system. As this is peculiar to the East, the following 
 account of the Dervishes will serve in some manner 
 to explain it. 
 
 For most of the religious creeds of the Moslems 
 I believe the source, or at least parallels, may be 
 found in the Bible, and the history of Christian saints. 
 The same thoughts give rise to a similarity of impulses 
 and of acts ; and this fact, with many, leads the mind 
 to believe in their truthfulness. 
 
 A closer application to the contemplation of the 
 Deity as the one Supreme Spirit, Creator of all things, 
 and omnipotent Sovereign of the universe, and of the 
 immortality of the soul of man, leads the mind to a 
 disregard of the history of the human race as a Divine 
 revelation. It places the forms of worship — sanctified 
 in our estimation only by the assumption of their 
 founder, that he possessed a position of devout com- 
 munion with the Deity not possessed by his fellow- 
 creatures generally — in a secondary, if not, indeed, in 
 an unessential, point of view. They are valued only 
 as the creation of the mind of one who commands 
 our respect by his evident intention to benefit his 
 fellow-beings, by elevating them from a meaningless 
 idolatry to> an adoration of the One only true Deity, 
 and by wise moral laws and regulations to guide their 
 ignorant and feeble intellects in a "pathway " leading 
 b 2 
 
4 III i; DERVISHES. 
 
 from earth to heaven. Although we may be disposed 
 to accept the idea that man has an "intuitive con- 
 viction " of the existence of God, this same intuition 
 gives us no insight into the condition of the soul in 
 its future existence. It nevertheless strongly suggests 
 the fact of a right and a wrong, of good and evil 
 acts, and of a future reward for the one, and a punish- 
 ment for the other. The insignificancy of the historical 
 part of the Bible, in comparison with that which relates 
 to man's spirituality, becomes the more apparent as 
 we pursue the latter. It is, in almost every instance, 
 only the narrative of temporary human weaknesses, — 
 of the empire of the passions, and of the feebleness 
 of the soul, when unsupported by the Spirit of the 
 Deity ; often offering some of the worst deeds which 
 darken and degrade mankind in his short career in 
 this existence. These cannot be attributed to Divine 
 inspiration, though the narrator may have been inspired 
 to record them for a wise and useful purpose. The 
 spiritual history of man only demands our deepest 
 attention. In this we are led to regard with com- 
 placency, as non-essential to his future existence, the 
 forms and particular rules of worship, established in 
 modern as well as in ancient times, by the various 
 individuals who fully considered the frailties of human 
 nature, the necessity of external appearances, and the 
 strength of whatever is mysterious upon the mind of 
 men generally. How many men and women have 
 believed themselves as especially called upon to assume 
 the character of prophets and prophetesses, and to 
 appeal to their fellow-beings in the language of Divine 
 inspiration ! We are struck by the strange mixture of 
 good and evil which appears in the history of their own 
 lives, and by the termination of their careers. We are 
 lost in the vain endeavour to seize upon one fact cal- 
 culated to procure a self-conviction of the truthfulness 
 of their assumption. With some, we find youth and 
 manhood devoted to mental instruction, in a religious 
 point of view, and we are, therefore, led to give them 
 our respect. And yet such instruction as this seems 
 
THE DERVISHES. 5 
 
 to command no claim to Divine inspiration, for the 
 most unlearned have effected the most salutary results, 
 the deepest and most lasting. Others, by the apparent 
 purity of their lives, and the purely spiritual character 
 of their administrations, place them high in our esti- 
 mation ; so that we do not care to call into question 
 either their intellectual attainments or the grounds of 
 their assumption, satisfied, as we are, by the evident 
 benevolence of their designs to their fellow-beings. 
 
 In the East there is another class, who assume to 
 have attained, by their own efforts, to a superior degree 
 of spirituality, and to powers which come from Divine 
 inspiration. These recognise the prophets and pro- 
 phetesses who have preceded them, and who, through 
 the purity of their lives, have become saints in the 
 spirit-world, there filling positions of varied eminence 
 and influence, which their followers invoke in their own 
 behalf. This may be said also of some of the branches 
 of Christianity, in which the theory of patron-saints 
 is so far extended as to obviate the necessity of the 
 worship and adoration of the Deity. 
 
 Revealed religion requires an unlimited degree of faith, 
 and prescribes the exercise of reason, the same faculty, 
 which, from its peculiar character, seems to have had 
 a direct origin from the Creator, inasmuch as it places 
 man above all other creatures. The simple religion 
 of man, which is intuitive to his nature, is so perverted 
 in modern times as no longer to inspire its principal 
 feature, viz. that of universal benevolence ; and, in its 
 varied forms, is antagonistic to the evident will of the 
 Supreme Deity, which cannot have any other object 
 than that of justice, peace, and affection between all 
 mankind. Revealed religion also teaches the existence 
 of celestial spirits, who are supposed to be near the 
 Deity, where they have been from a period the length 
 of which cannot be even imagined. Of their origin 
 nothing whatever is known : yet they must have been 
 created in a manner different from that of man and 
 his progeny. These are called Archangels and Angels, 
 some of whose names we even know, such as Michael, 
 
Till: DERVISHES. 
 
 Gabriel, &c. ; and, in more modern times, the abode of 
 God has been peopled with saints, transformed from 
 ordinary corporeal beings in this world to purely spiritual 
 ones in heaven ; and we still give them there the same 
 names which they bore on earth. 
 
 Revelation relieves the mind of man of much of what 
 is dark and concealed. It sheds a light upon the myste- 
 rious and the unknown, and, when accepted as a pure 
 matter of faith, gives calmness and repose to the believer. 
 A firmly-seated conviction, be it whatever it may, right 
 or wrong, renders its possessor tranquil ; and with it the 
 Jew, the Christian, the Moslem, as well as even the 
 idolater, or the fire-worshipper, passes through his career 
 in life, satisfied with his faith, and meets the hour of his 
 departure with cheerful confidence. Religion, in its ordi- 
 nary signification, means the outward expression of a 
 belief, accompanied by various forms of worship and 
 external ceremonies. Spiritualism rejects these as non- 
 essentials, and is the simple communion of the human 
 soul with the Divine Spirit, by means of prayer and 
 contemplation. The heart's adoration of the Supreme 
 Creator may be audible or silent, and each be equal to 
 the other, in point of value, with Him to whom nothing 
 is secret. The inutility of forms and ceremonies is, 
 therefore, evident, and at best may be regarded as human 
 conceptions, or as symbols of mysteries having for object 
 only an influence upon the mind and imagination of the 
 worshipper. If these be considered as insignificant in 
 the sight of the Almighty, they may also be regarded as 
 innocent and harmless. These should not, however, 
 tend to withdraw the worshipper from the Creator to the 
 creature. It is impossible to suppose God unwilling to 
 hear the supplications of any one who appeals to Him 
 in a sincere and fervid spirit. It is equally impossible 
 to believe that He has placed a barrier to this faculty, in 
 the form of a multitude of intermediate creatures, or 
 that He has given to any one a power to accept or refuse 
 the salvation of another. The laws of God are equally 
 over all and for all, and never can be otherwise than 
 perfectly just. Any assertion to the contrary must, there- 
 
THE DERVISHES. " 7 
 
 fore, be attributed entirely to the imagination, the vanity, 
 and the weakness of man. Some men have been good 
 for their own sakes only; others have not only been 
 themselves good, but have endeavoured to induce others 
 to be equally good, so far as weak human nature and the 
 power of the passions permit. Here, then, is an evident 
 principle of benevolence, which alone renders its advocate 
 superior to those who disregard it. That religion which 
 is erected on this basis rests upon an eternal foundation, 
 and possesses a Divine origin ; whilst any other which 
 inculcates strife and enmity, with all their attendant evils, 
 must be held as antagonistic to the design of the Supreme 
 Creator and Judge of the whole human race. The 
 laws prescribed by the earliest legislatist of whom we 
 have any knowledge, Moses, impressed upon the minds 
 of those whom he designed to benefit, first, the unity of 
 the Deity, to whom only man must address his adora- 
 tions, and next, the principle of right and wrong 
 towards each other, — or, in other words, the necessity of 
 mutual benevolence. 
 
 The subject of Spiritual Powers is the principal 
 object of the writer in collecting the materials of the 
 present little work. No one, so far as he can learn, 
 has devoted a book to the Dervishes exclusively. 
 Some accounts of them, especially of the external 
 forms of their worship, are found in various writings ; 
 but few have gone farther than these, or have given, at 
 most, biographical sketches of their more prominent 
 members. 
 
 The subject is not a new one. It can be traced in 
 the Old and New Testament, as well as in the Koran, 
 and, I fully believe, is peculiar to the learned ranks of 
 the people of India, from whence it entered into Arabia 
 and Persia. It has its origin in the belief that man's 
 spirit is a Divine emanation, and, under certain peculiar 
 circumstances, is possessed of a Divine faculty discon- 
 nected with his corporeal part, and, therefore, to be 
 attributed wholly to his spiritual. The unity of the 
 Deity was the principle of the Greeks and the Hindoos, 
 and the other gods were supposed to be emanations from 
 
8 THE DERVISHES. 
 
 the One great Supreme Deity, called among the former 
 Jove, and the latter Brahman. Among the Jews the 
 unity was retained, and among the people of Arabia the 
 same principle has not been forsaken, though that of 
 emanations, or peculiar gifts of the Spirit of Allah to 
 those who devotedly invoke and adore Him, is sustained 
 to its fullest extent The Trinity of the Christian creed 
 seems to have been the chief object of Mohammed's 
 abhorrence. In chapter cxii. of the Koran is found 
 the whole basis of his doctrine : " God is one God ; He 
 begetteth not, neither is He begotten ; and there is not 
 any one like unto Him." 
 
 Whilst Moslems reject the divinity of Jesus Christ, 
 they fully believe in His miraculous conception, and even 
 call him, par excellence, the "Spirit of God" {Rooh 
 Ullali) ; they reject the theory of His mission as a 
 Redeemer and Saviour, and of the Baptism, and yet 
 admit him as one of the saints (Evlia) whose interces- 
 sion with God is beneficial to those who implore Divine 
 mercy. 
 
 I cannot do better than here quote the remarks of 
 M. Garcin de Tassy, in his preface to the admirable 
 translation of the poem " Mantic Uttai'r" (one of 
 the most beautiful collections of ideas on the Spiritual- 
 ism of the East), to demonstrate the subject before 
 me : — 
 
 " The enigma of nature has been variously explained 
 by philosophy. Great geniuses have arisen in different 
 places and in different ages, and their varied suppositions 
 on this subject have been reduced to systems and found 
 millions of docile followers. However, an authentic 
 explanation was needed for this great mystery which 
 would satisfy the mind and the heart. 
 
 " Mussulmans have shown a remarkable subtlety in 
 developing the mystery of nature. They have under- 
 taken the most serious task of showing the alliance 
 between philosophy and revelation. Placed between the 
 Pantheism of the Indian Jogis and the Koran, which is 
 sometimes an informal copy of the Bible, their philo- 
 sophers, named the Soofees, have established a Pantheistic 
 
THE DERVISHES. " 9 
 
 school appropriate to Islam ideas, — a sort of esoteric 
 doctrine of Islamism, which must be distinguished from 
 Indian Pantheism, though indeed it presents only the 
 errors of the Vedanta and the Sdnkhya. ' Pantheism, 
 as a moral doctrine, leads to the same conclusions as 
 materialism — the negation of human liberty, the indif- 
 ference to actions, and the legitimacy of temporal en- 
 joyments.' In this system all is God, except God Himself, 
 for He thereby ceases to be God. 
 
 "The spiritualism of the Soofee, though contrary to 
 materialism, is, in reality, identical with it. But if 
 their doctrine is not more reasonable, it is, at least, 
 more elevated and poetical. Among their authors, 
 there ■ are some who have endeavoured to form a 
 concord between Mohammedan dogmas and their own 
 principles, so as to establish for them a character of 
 orthodoxy. 
 
 " The doctrine of the Soofees is ancient in Islamism, 
 and is much spread, especially among the partisans of 
 'Alee (the fourth caliph). Out of it grew the belief in 
 the infusion of the Divinity in 'Alee, and their al- 
 legorical explanation of all religious precepts and 
 ceremonies. One Islam writer says that the first 
 person who took the name of Soofee was Aboo Hashim 
 of Koofa, in the latter part of the eighth century; whilst 
 another declares that the seeds of Soofeeism were 
 sown in the time of Adam, germed in that of Noah, 
 budded in that of Abraham, and the fruit commenced 
 to be developed in that of Moses. They reached their 
 maturity in that of Christ ; and in that of Mohammed 
 produced pure wine. Those of its sectarians who loved 
 this wine have so drunk of it as to lose all knowledge 
 of themselves, and to exclaim, ' Praise be to me ! Is 
 there any greater than me % ' or rather, ' I am the 
 Truth (that is to say, God) ! There is no other God than 
 me !' 
 
 "It is well to remember that the word Soofee does 
 not come from the Greek word aocpoQ (sage or wise), 
 as one might be tempted to suppose, but from the 
 Arabic word soof (wool), and signifies a woolle?i dress, 
 
IO THE DERVISHES. 
 
 which forms the costume of the Dervishes and Fa- 
 keers, ' contemplatifs and spiritualists.' From this name 
 comes that of the Soofees, Mutasauwif, and signifies 
 especially a Td/ib, or novice, who desires to become a 
 Soofee. They generally give the name of Salik to the 
 Td/ib, as ' one who walks in a spiritual path.' This 
 name also simply signifies ' a man/ They call 'Aboo- 
 diyat, l slavery' or 'servitude,' the service of God ; and 
 'Abd, he who devotes himself to His service. 'Arif, or 
 the ' knowing,' is the devout contemplator ; zndMdnfat, 
 the 'knowledge of God,' is the object of the contempla- 
 tion. He who has reached this knowledge is called a 
 Wall, or one who is brought near to God ; an expression 
 which, in the end, signifies a saint. Jezb is the Divine 
 attraction ; the ecstatic state, which is the result of 
 contemplation, is called Hal, and its degrees, Makdm ; 
 the union with God is Jam' ; the separation Fark, and 
 the continuation with Him, Sukindt. They call the 
 ignorant or worldly individual Jdhi/, and this expression 
 signifies one who is not occupied with spiritual matters ; 
 and a distinction in fervour is thus defined, viz. : — 
 Love of God, 'Ashk U/ldh, differs from ' Affection ; ' 
 Friendship, Mohabbet; Shevk, ' Desire ; ' Ishtidk, ' Ar- 
 dour ; ' and Wejd, ' Ecstasy.' 
 
 " These are the principal expressions used by Mussul- 
 men Spiritualists, though there are many others, which 
 cannot here be given." 
 
 The following extract from a mystical poem on 
 Spiritualism, cited by the same author, will serve to 
 develop the Dervish idea of God and man : — 
 
 " Man is the most perfect of God's creatures ; he is 
 the king of nature, because he is the only one in the 
 world who knows himself, — knows, thus, the Creator, 
 and possesses the intelligence of revelation. One may 
 compare God to the sun reflected upon the waters ; this 
 reflection of light is nothing other than the light itself. 
 For this reason, religious men, intoxicated with the cup 
 of Divine communion, exclaim, ' I am God.' In fact, 
 man's attributes are of a Divine character — what do I 
 say 1 — his substance is that even of God. The only 
 
THE DERVISHES. ' II 
 
 difference is, that he is a casual being, whilst God is 
 the only necessary being." * 
 
 The following is a succinct account of the doctrine 
 of the Sopfees which is generally adopted in the Dervish 
 Orders. 
 
 i. God only exists, — He is in all things, and all 
 things are in Him. 
 
 2. All visible and invisible beings are an emanation 
 from Him (" divinae particula aurae "), and are not, 
 really, distinct from Him. Creation is only a pastime 
 with God. 
 
 3. Paradise and Hell, and all the dogmas of positive 
 religions, are only so many allegories, the spirit of which 
 is only known to the Soofee. 
 
 4. Religions are matters of indifference ; they, how- 
 ever, serve as a means of reaching to realities. Some, 
 for this purpose, are more advantageous than others, 
 among which is the Mussulman religion, of which the 
 doctrine of the Soofees is the philosophy. 
 
 (On this subject, Jelal ed Deen er Roomee, the author 
 of the Text Book of the Order of the Mevlevees, 
 called the Methnevee Shereef, remarks in one of his 
 verses : — " In whatever place we may set our foot, we are 
 always, Lord, within Thy resort. In whatever place or 
 corner we may entrench ourselves, we are always near 
 to Thee. Perhaps, we say, there is a path which leads . 
 elsewhere, and yet, let our pathway be whatever it will, 
 it invariably leads to Thee.") 
 
 5. There does not really exist any difference between 
 good and evil, for all is reduced to unity, and God is the 
 real author of the acts of mankind. 
 
 6. It is God who fixes the will of man, and he is 
 therefore not free in his actions. 
 
 * St. Paul says in Hebrews xi. 3, "Through faith we understand 
 that the worlds were framed by the word of God, so that things 
 which are seen were not made of things which do appear." John 
 of Parma, General of the Franciscans, the author of a celebrated 
 Catholic work, called the " Eternal Gospel," and the author of the 
 "Imitation," proclaim that "To lose oneself in God is the only 
 object towards which man should strive." 
 
12 THE DERVISHES. 
 
 7. The soul existed before the body, and is confined 
 within the latter as in a cage. Death, therefore, should 
 be the object of the wishes of the Soofee, — for it is then 
 that he returns to the bosom of the Divinity, from which 
 he emanated, and he obtains what the Booddhists call 
 the Nirvana, or, " annihilation in God." 
 
 8. It is by this metempsychosis that souls which have 
 not fulfilled their destination here below are purified, and 
 become worthy of reunion with God. 
 
 9. The principal occupation of the Soofee is medita- 
 tion on the Unity, and progressive advancement, so as to 
 gradually attain to spiritual perfection, and to " die in 
 God," and whilst in this life to reach to a unification 
 with God. 
 
 10. Without the grace of God, which they call. Fatz 
 Ulldh, no one can attain to this spiritual union; but 
 
 this they assert is practicable, for it is held by them 
 that God does not refuse His aid to those that fervently 
 ask it. 
 
 M. de Tassy adds, that these doctrines have had their 
 partisans in Christian Europe ; for the Adamites teach 
 that the human soul is an emanation of the Deity, im- 
 prisoned in bodily organs, from which it must be freed ; 
 and that the acts of the body are matters of indifference, 
 which have no influence on the soul. In the seventh 
 century, some held that God was in all nature, and that 
 His essence gave life to it. Others maintained that it 
 was necessary to disengage the soul from the weight 
 of the faculties, so as to arrive at an absolute fusion 
 with the infallible One, and that was only by contem- 
 plation. 
 
 The religious or mystical poems of the people of the 
 East are mostly upon this subject. They serve to show 
 that the writers, though nominally Mussulmans, were, 
 nevertheless, not held by the ties of ordinary religion, its 
 forms, dogmas, and ceremonies, to all of which they 
 attached but little importance, when compared with the 
 vast idea of the greatness of the Creator and Providential 
 God of the universe. With them, there is but one book 
 worthy of their research — that of Nature ; in every page 
 
THE DERVISHES. 1 3 
 
 of which they read the unity and power and perfection 
 of the Deity. In the journey of this life, there are many 
 paths, all of which meet at the same goal, — the death of 
 the body, the immortality of the soul, and its reunion 
 with its First Great Cause. Many extracts and transla- 
 tions might be offered to explain the Dervish's idea of the 
 Deity, but the following ode appears to me to convey it 
 far more beautifully than anything else I have ever seen. 
 It is also peculiarly Oriental in its chararcter. 
 
 GOD. 
 
 O Thou Eternal One ! whose presence bright 
 All space doth occupy ! all motion guide ; 
 
 Unchanged through Time's all-devastating flight, 
 Thou only God ! There is no God beside. 
 
 Being above all beings ! Mighty One ! 
 Whom none can comprehend, and none explore ; 
 
 Who fill'st existence with Thyself alone ; 
 Embracing all — supporting — ruling o'er — 
 Being whom Ave call God — and know no more ! 
 
 In its sublime research, Philosophy 
 May measure out the ocean deep — may count 
 
 The sands, or the sun's rays ; but, God ! for Thee 
 There is no weight nor measure ; none can mount 
 
 Up to Thy mysteries. Reason's brightest spark, 
 Though kindled by Thy light, in vain would try 
 
 To trace Thy counsels, infinite and dark ; 
 And thought is lost ere thought can soar so high, 
 E'en like past moments in eternity. 
 
 Thou from primeval nothingness didst call 
 First Chaos, then Existence. Lord, on Thee 
 
 Eternity hath its foundation ; all 
 Sprung forth from Thee ; of Light, Joy, Harmony, 
 
 Sole origin — all life, beauty, Thine. 
 Thy word created all and doth create : 
 
 Thy splendour fills all space with rays Divine. 
 Thou art, and wert, and shalt be glorious ! great ! 
 Life-giving, life-sustaining Potentate. 
 
 Thy chains the unmeasured universe surround, 
 Upheld by Thee, by Thee inspired with breath ! 
 
 Thou the beginning with the end hast bound, 
 And beautifully mingled Life and Death ! 
 
14 THE DERVISHES. 
 
 As sparks mount upward from the fiery blaze, 
 So suns are Lorn, so worlds spring forth from Thee ! 
 
 And as the spangles in the sunny rays 
 Shine round the silver snow, the pageantry 
 
 Of Heaven's bright army glitters in Thy praise. 
 
 A million torches lighted by Thy hand 
 Wander unwearied through the blue abyss ; 
 
 They own Thy power, accomplish Thy command, 
 All gay with life, all eloquent with bliss : 
 
 What shall we call them ? Piles of crystal light ? 
 A glorious company of golden streams ? 
 
 Lamps of celestial ether burning bright ? 
 Suns, lighting systems with their joyous beams ? 
 
 But Thou, to those, art as the noon to night. 
 
 Yes ! as a drop of water in the sea, 
 All this magnificence in Thee is lost : — 
 
 What are a thousand worlds compared to Thee ? 
 And what am I, when heaven's unnumbered host, 
 
 Though multiplied by myriads, and arrayed 
 In all the glory of sublimest thought, 
 
 Is but an atom in the balance, weighed 
 Against Thy greatness — is a cypher brought 
 Against Infinity ? What am I, then ? Nought. 
 
 Nought ! but the effluence of Thy light Divine, 
 Pervading worlds, hath reached my bosom too ; 
 
 Yes, in my spirit doth Thy Spirit shine, 
 As shines the sunbeam in a drop of dew. 
 
 Nought ! but I live and on hope's pinions fly, 
 Eager towards Thy presence ; for in Thee 
 
 I live, and breathe, and dwell ; aspiring high, 
 E'en to the throne of Thy Divinity. 
 I am, O God, and surely Thou must be ! 
 
 Thou art ! directing, guiding all, Thou art ! 
 Direct my understanding, then, to Thee ; 
 
 Control my spirit, guide my wandering heart ; 
 Though but an atom 'midst immensity, 
 
 Still I am something fashioned by Thy hand ! 
 I hold a middle rank, 'twixt heaven and earth ; 
 
 On the last verge of mortal being stand, 
 Close to the realm where angels have their birth, 
 
 Just on the boundary of the spirit-land ! 
 
 The chain of being is complete in me ; 
 In me is matter's last gradation lost, 
 
 And the next step is spirit — Deity ! 
 I can command the lightning, and am dust ! 
 
THE DERVISHES. 15 
 
 A monarch, and a slave ; a worm, a God ! 
 Whence came I here, and how ? so marvellously 
 
 Constructed and conceived, unknown ? This clod 
 Lives surely through some higher energy ; 
 For from itself alone it could not be. 
 
 Creator ! Yes ! Thy Wisdom and Thy Word 
 Created me ! Thou Source of Life and Good ! 
 
 Thou Spirit of my spirit, and my Lord ! 
 Thy Light, Thy Love, in their bright plenitude 
 
 Filled me with an immortal soul, to spring 
 O'er the abyss of death, and bade it wear 
 
 The garments of Eternal Day, and wing 
 Its heavenly flight beyond this little sphere, 
 Even in its Source, to Thee, its Author, Thee. 
 
 O thought ineffable ! O vision blest ! 
 (Though worthless our conceptions all of Thee,) 
 
 Yet shall Thy shadowed image fill our breast, 
 And waft its homage to the Deity. 
 
 God ! thus alone my lowly thoughts can soar, 
 Thus seek Thy presence. Being wise and good ! 
 
 'Midst Thy vast works, admire, obey, adore ; 
 
 And when the tongue is eloquent no more, 
 The soul shall speak in tears of gratitude. 
 
 Just as some of the Dervishes use internal incentives 
 to religious fervour, such as the Hashish, hereafter 
 described, and believe that the imagination, excited 
 by such physical means, obtains a glimpse of future 
 spiritual felicity, so others enliven the mental faculty by 
 corporeal excitements. In this view, they inspire each 
 other with increased fervour by the agitation of the body 
 and the continued exercise of the powers of speech, 
 which they call invoking the Deity or the Zikr. With 
 some, such as the Mevlevees, the sense of hearing is 
 excited by the sound of a sweet or harmonious music. 
 At least, such to themselves is the performance of their 
 little orchestra, and it is used more as a calming or 
 soothing element than as an exciting one. If, by certain 
 means, the senses can be excited almost to a point of 
 frenzy, by others they may be lulled into a condition 
 almost of inertia. The power of the moral influence of 
 the " spiritual guide " (Sheikh or Mu?shid) is fully ex- 
 plained in the system of the Dervishes, and the submissive 
 
1 6 THE DERVISHES. 
 
 deportment of his Mureeds, or pupils, or disciples, is so 
 visible to the observer that he is almost led to believe in 
 the theory of the power of the superior will over the 
 inferior and willing spirit, which is so important an 
 element in their system. Nature and its laws are studied 
 and understood, whilst life and the soul are inexplicable, 
 as much so as is their great Author Himself. The latter 
 may possess qualities yet unknown to the most learned 
 in the sciences, yet of which some persons, often the 
 least instructed, imagine they have glimpses, from which 
 theories are formed totally at variance with natural 
 science, and must, therefore, be qualified as "spiritual." 
 
 The following extract from the Oriental work called 
 " Fusoos," by Muhi ed Deen el 'Arabee, will serve to give 
 the ideas of a Mussulman on the preceding : — 
 
 " Man having been formed, by the hand of his Creator, 
 out of the best of- the soil of the earth, became com- 
 posed of all of the varied natures which characterise the 
 diversities of vegetable matter, which is the natural 
 product of soil, and of all that partakes of the four 
 distinct elements of nature, fire, air, earth, and water, 
 and also possessing the three properties, animal, vege- 
 table, and mineral ; he received the most noble of forms, 
 and his human material was formed with the finest traits 
 that adorn the living creature. God blessed His work 
 with the gift of His own Holy Spirit, and endowed man 
 with the powers of intellect and of speech ; so that he 
 possessed the attributes of his own Creator. These 
 precious gifts were bestowed upon him, so as to enable 
 him to comprehend the wondrous works of his Divine 
 Originator and to speak His praises. 
 
 "Adam, thus blessed with Divine gifts, was permitted 
 to speak to his own posterity in the language of prophecy, 
 and to direct it to the worship of his Creator. The 
 knowledge which he possessed of his creation and his 
 Creator has been transmitted to us through his de- 
 scendants. God also gave him power over the whole 
 vast universe in which he was placed, and an intellectual 
 capacity requisite for the acquisition of a knowledge of 
 all that surrounded him. 
 
THE DERVISHES. 1 7 
 
 "As to those more elevated beings who occupy the 
 upper celestial abodes, God has given them that knowledge 
 which it pleases Him for them to possess. They wor- 
 shipped in Adam an intellectual capacity and power 
 superior to their own, notwithstanding that they do 
 possess a knowledge of the hidden and the veiled secrets 
 of the Divinity which was not known to him. They are 
 permitted to behold the attributes of the Most High, of 
 which man only knows the names ; and, from their 
 position near Him, are able to see the exercise of them 
 over all His creation throughout the vast and interminable 
 universe. Man was gifted with a mental capacity, because 
 he possessed a knowledge of his own creation and of 
 the exalted attributes of his Creator. Why it pleased 
 the Almighty to create him, except it be to serve Him, 
 is unknown to him, and it does not become him to seek 
 to penetrate into the mysterious Will of Him who said, 
 1 Be,' and it was." 
 
 Among mankind differences of opinion have arisen 
 with regard to the ways of God in this world, as well as 
 respecting the hereafter, and the condition of those who 
 exist in His heavenly abode. Whilst some believe that 
 there is nothing in existence but what is visible to the 
 sight, and to the ordinary organs of vision, others 
 consider that there is much that is veiled from sight, 
 and which can only be seen through a nearer approach 
 to their Divine Creator ; and that this faculty is only to 
 be obtained by a life of deep contemplation and adora- 
 tion of Him, and a close spiritual communion with His 
 eternal and all-pervading Spirit. They are, consequently, 
 divided into two classes, viz. : — i. Those who attach 
 themselves to whatever is clear and external. 2. Those 
 who seek to penetrate into the veiled and mystical, — 
 otherwise into what is purely " Spiritual." 
 
 Of these, the first explains all that is external, as well as 
 what is secret, by means of the ordinary human intellect, 
 or reason ; they are called the As-hdb film i Zahir : and 
 the second devote themselves to the ways of Mysticism, 
 and to pointing out the paths by which a knowledge of 
 the veiled and the hidden may be obtained ; these are 
 c 
 
1 3 THE DERVISHES. 
 
 called the As-hab ?Ilm iBatin : and God, in His merciful 
 compassion, teaches them, through the power of His 
 names and attributes, in Divine and spiritual visions. 
 The beginning of their hopes is based upon the verse of 
 the Koran which says, " Ye are of those who are near 
 (to Me)," and their termination, " Ye are of those whQ 
 are the inheritors of them who inherit Paradise, and 
 remain there perpetually." 
 
 It would be interesting to trace the growth of the 
 belief in saints and other human beings to whom man 
 has assigned a position in the other life. The oldest 
 record of history, the Bible, shows clearly that the ear- 
 liest conviction of mankind, — that which was doubtless 
 handed down from Adam, to whom it no doubt was 
 a Divine revelation, vouchsafed at the period of his 
 creation, — was, strictly speaking, in the Unity of God, 
 and in the existence of angelic beings, created previous 
 to this world, or to the first progenitors of the human 
 race. To this may be added a perfect knowledge of 
 good and evil, and the consequent belief in rewards and 
 punishments. A conviction, however, based upon the 
 preceding, of a future condition of happiness or misery 
 after this life, nowhere gives to any one a place superior 
 to another. Each individual is held responsible by 
 the Creator for his own acts, and the Omniscient and 
 All-Just rewards or punishes them, according to their 
 respective merits. To the truly repentant His mercy 
 endures for ever. God alone is the Judge and Arbi- 
 trator, and His decisions are beyond appeal or inter- 
 cession in the life to come. At a later period, the sin- 
 fulness of the human passions and the feebleness of 
 the mind of man are apparent in the necessity of a 
 Mediator between God and man, as shown in the 
 symbolic sacrifices prescribed in the laws of Moses. 
 
 Among the Romans and Greeks, to whom revealed 
 religion was unknown, the system of celestial hierarchy 
 seems to have been a matter of poetical imagination, 
 which supposes that each element must be under the 
 especial direction of a titular deity. These from time 
 to time becoming more and more numerous, some were 
 
THE DERVISHES. 
 
 19 
 
 placed in higher, and some in lower positions • and all 
 connected, as emanations from a One Supreme Deity, 
 who reigned over and commanded all of the others. To 
 these, however, were ascribed human attributes and 
 human passions ; so that the whole system is readily 
 seen to be wholly inconsistent with the character and 
 attributes of the One Divine Creator. Besides that the 
 existence of the greater part of these gods is due to 
 human imagination, assemblies of men believed that they 
 could confer honour upon individuals by deifying them, 
 or, in other words, conferring upon them positions of 
 eminence in the heavens. Such is the ruling principle 
 of what we call Mythology. To these gods were ascribed 
 various characteristics, and varied powers over certain 
 elements. In the hour of danger men appealed to 
 them for succour and safety; and even consulted them 
 when desirous of penetrating into the dark and hidden 
 Future. The gods and goddesses became the patrons 
 and patronesses of credulous mortals, and to each was 
 assigned certain distinct forms, which have been handed 
 down to our times in the masterly works of art now 
 existing. 
 
 It would therefore appear that the system of modern 
 saints and saintesses — so to speak — is totally different 
 from the original faith of Adam and his descendants 
 possessing revelation, and this is a continuation only of 
 that of Mythology. The resemblance, at least, is so 
 striking that it is impossible to attribute it to any other 
 origin. 
 
 This modern system of "saints" varies among dif- 
 ferent people, and the degree to which it has attained 
 among the Dervishes, and Mussulmans in general, is 
 seen in the following chapters. Among these, prayers 
 are offered to the saints for their intercession with the 
 prophets; and prayers are also presented to them in 
 the view of increasing their influence over the Deity. 
 As it is not generally supposed that the souls of man- 
 kind will remain for ever in a condition of wretchedness, 
 far from the presence of a merciful God, prayers are 
 offered up to Him in behalf of those who, it is sup- 
 c 2 
 
20 THE DERVISHES. 
 
 posed, are still expiating their sins in unhappiness, in 
 the hope that the offering of supplications will be accept- 
 able to the Almighty, and induce Him to pardon and 
 forgive. Prayers for those still in life seem to be only 
 for their worldly happiness and prosperity, without any 
 reference to their future existence ; though they may 
 be in the desire and hope that they lead lives of purity, 
 so as to merit happiness hereafter. Revealed religion 
 teaches, by examples, that the sincerely devout may 
 pray for the living, in the full expectation that their 
 prayers will be heard and accepted ; whilst I believe 
 it does not admit of the efficacy of supplication for 
 those who, having departed this life, have entered upon 
 the responsibilities of their mortal career. This may, 
 therefore, have given rise to the belief in the necessity 
 of possessing patron saints and saintesses, already in 
 heaven, and therefore near to the Deity, whose inter- 
 cession may be invoked. 
 
 A study of the subject to which the following chapters 
 relate has given rise to the preceding reflections, all 
 of which are not, necessarily, those of the Dervishes. 
 Perhaps I should apologize for thus expressing them, 
 and for not having allowed the patient reader to form 
 his own conclusions from the perusal of what I have 
 collected. 
 
 In conclusion, these may be summed up in the idea 
 that there is but One God, the Creator of all things. 
 When God created man, He was pleased to give him 
 faculties which He did not give to amy other of His 
 creatures ; these were given him in the perfect vigour 
 of manhood, and not in infancy, to be developed and 
 strengthened in after years, as is now the case ; they 
 consisted of Reason and Speech. Man was created 
 with a perfect knowledge of his own creation ; possessed 
 the faculty of reasoning thereon, and of communicating 
 that knowledge to his posterity, which he did, and 
 it has in this manner come down to our time. God 
 also was pleased to gift man with an existence which, 
 we may suppose, He did not give to any other of His 
 creatures. He gave him an existence like His own, 
 
THE DERVISHES. 21 
 
 which will not only live in the present life, but will 
 continue to exist hereafter in another. It is said that 
 he was created even superior to the angels, but in what 
 respect we know not; whether it refers to the power 
 which he is enabled to exercise over other creatures of 
 a secondary character, and even inanimate nature, in 
 this world. This part of man's existence is called his 
 Spirit or Soul. The peculiar character of this existence 
 is such as to lead to the conviction that it is more than 
 human, and must, therefore, be Divine. Oriental Spiri- 
 tualism believes that its origin is due to a direct emana- 
 tion from the Deity; and differs from the ordinary breath 
 of life, which all other animated nature received on its 
 creation. 
 
 We next are led to ask the question which remains 
 unanswered, Is the spirit of man cut off entirely from 
 that of its First Source and Origin, or has it still a con- 
 nexion with it 1 When we sincerely and ardently pray to 
 God, we feel that we approach Him — that we commune 
 with Him ; that He hears and answers our supplications ; 
 and that in this manner we re-unite our spirit to His. 
 On the other hand, we feel that all evil acts — those which 
 are the produce of our human passions — separate us from 
 God, and destroy in us that pleasing conviction of the 
 benefits to be derived from the influences of His Spirit, 
 all of which are for good and wise purposes, such as tend 
 to render man happy in his present life, and hold out for 
 him a hope of continual happiness in that future life of 
 which he knows almost nothing. 
 
 It is evident that the history of man's creation — such 
 as has been written by Moses — is the only correct one, 
 because it is that which the original man has handed 
 down to his posterity. Why parts of it were veiled in 
 allegory we scarcely dare to ask, and may only suppose 
 that the knowledge was withheld from a good and wise 
 cause. This history may be regarded more as a revealed 
 than as an inspired one. We need not inquire in what 
 manner God revealed or made known to man (Adam) 
 a knowledge of his own creation. If God did not make 
 it known to him, how did he learn it % To deny that 
 
2 2 THE DERVISHES. 
 
 God made it known to him is to deny the existence of 
 God and His creation of man, and leaves the imagina- 
 tion to wander, without any guide, in search of a spon- 
 taneous creation, or a self-creating nature, which ulti- 
 mately, nevertheless, terminates in the conviction of the 
 absolute necessity of a " Great First Cause," which is 
 none other than the Almighty. 
 
 With this knowledge of our own creation, we are led 
 also to believe that man originally possessed a profound 
 conviction of evil and good, of right and wrong ; un- 
 biassed by the influences of the human passions. When 
 these began to affect him, he lost much of the knowledge 
 with which he was originally gifted. Just as these tend 
 to withdraw him from God, so his spirit influences him to 
 approach Him. To call upon His holy name, and to 
 praise Him, is what renders man in this life similar to the 
 angels in heaven. We need not ask why God was pleased 
 to create him with two such adverse characteristics ; for 
 it is evident that they are inherent to knowledge and 
 ignorance, to good and evil, to merit and demerit. With- 
 out them he would have been perfect in knowledge ; have 
 been perfectly good and pure ; would have had no duty 
 to perform towards his Divine Creator other than to 
 praise Him ; in fact, he would have been possessed of 
 all the characteristics of God Himself, and have been 
 entirely a spirit dwelling upon earth. 
 
 Inspiration is. a subject upon which depends the whole 
 theory of the prophets and of the saints, and consequently 
 opens upon a vast field for the imagination. Independent 
 of the influences which the Divine Spirit is believed to 
 exercise upon that of man, Oriental Spiritualism fully 
 teaches that good men do not only have an influence upon 
 him whilst an occupant of this life, but that the former 
 may and do exercise one upon those who invoke their 
 spirits after their departure, by inspiring them for beneficial 
 purposes. This is therefore a subject only considered 
 secondary to that of the creation of man, and of his being 
 gifted with an ever-existing soul. 
 
 To possess the gift of approaching God in prayer, 
 and to entertain the conviction that He will and does 
 
THE DERVISHES. ■ 23 
 
 hear as well as answer our prayers, does not necessarily 
 imply that God inspires any one. The powers of the 
 passions are allayed ; and the purer impulses of the Spirit 
 are unrestrained. A conviction of our own helplessness 
 and insignificancy— of our impotence to help ourselves 
 under circumstances of need or of peril — naturally leads 
 us to seek for some one who is able to aid and protect 
 us. That One we feel can only be God. We therefore 
 call upon Him, not only for ourselves, but for those whom 
 we desire to benefit -or to succour, as the Creator and 
 Dispenser of all providences. Is this impulse to be attri- 
 buted to a direct influence of the Spirit of God, or, in 
 other words, to His inspiration % In reply it may be said 
 that revealed religion teaches us that the Spirit of God 
 does even strive with man, evidently so as to induce him 
 to withstand the temptations of the flesh, and obey 
 Divine influences, all tending towards his present and 
 future welfare. Do those who accept and obey these 
 influences become thereby gifted with characteristics of 
 a superhuman nature in this life, and are consequently 
 peculiarly holy 1 If we analyse the history of the " pro- 
 phets," we find that, even if they were not always them- 
 selves pure and faultless, they endeavoured to benefit 
 their fellow-men, and forasmuch received what is called 
 inspiration. That God loves whatever is good, and abhors 
 what is evil, cannot be doubted by any one who entertains 
 a proper conception of His character ; but the whole 
 history of man shows us, by innumerable examples, that 
 the benefits to be derived from a submission to His 
 influences are not of this life, but of the future. The 
 most holy men have prospered but little in this world, 
 and met with the most cruel and painful of deaths. If, 
 therefore, men acquired superhuman powers through 
 " inspiration," it is natural to suppose that they would 
 exercise them for their own preservation. In our entire 
 ignorance of the future, we pray to God for our necessi- 
 ties and protection ; or, in other words, to bless our own 
 labours and those of others who labour for us, and when 
 we receive them we attribute the results as an answer to 
 our prayers. When they are not granted, we must either 
 
24 THE DERVISHES. 
 
 suppose that God has not heard us, or not been pleased 
 to grant our requests. We even believe in the efficacy 
 of the prayers of others in our behalf. Are these more 
 efficacious when the prayers are of a good than when of 
 a bad person 1 If the former, we are led to believe in 
 the intermediation of those whom the world calls " living 
 saints;" or of human beings who, on account of the 
 purity of their lives in this world, possess a superior 
 degree of influence with the Creator of all mankind. 
 To deny this is to deny the many examples offered in 
 support of it in revealed religion. Not only among the 
 Dervishes, but other religions, holy persons are held to 
 possess and exercise spiritual powers which appertain 
 only to the Omnipotent Creator, and are worshipped 
 accordingly by their followers, disregardful of the fact 
 that, at the most, they are only the mediums of Divine 
 providences. They are supposed to be able to perform 
 what are called miracles. These superhuman powers are 
 even attributed by many persons of great intellectual at- 
 tainments to the bones of the departed, and these are 
 believed to possess the power of changing and arresting 
 the providences of God. Thus we see that "inspiration" 
 leads even to the belief in the power of the animal portion 
 of man — that which belongs not only to dumb brutes, but 
 to inanimate creation — over the spiritual, thus reversing 
 the whole theory of spiritual religion. 
 
 The Dervishes hold the saints in exalted estimation. 
 They fully believe that some holy individuals possess 
 great " spiritual powers," whilst yet in this life, and that 
 those who follow in the " paths " pointed out by them, 
 all, however, bowing to the same universal Creator, may 
 profit by their intercession with Him. They believe that 
 blessed spirits are ever around them, and, like that of the 
 Omnipresent Deity, know no particular place of abode, 
 and may therefore be invoked anywhere. They never- 
 theless venerate the places of their interment, as locali- 
 ties sanctified by the presence of their remains. They 
 do not, however, attribute any miraculous powers to 
 their bones. With them, "inspiration" is the fruit of 
 prayer and devotion, in connexion with holy lives ; and 
 
THE DERVISHES. 25 
 
 that it is mostly during slumber, when the physical facul- 
 ties are lulled in an incomprehensible manner, that the 
 sleeper sees visions and receives Divine influences. It 
 was at such times as these that the prophets were 
 spoken to by God, and commanded to proclaim certain 
 Divine truths which were necessary to the future welfare 
 and happiness of mankind. These " truths " are held 
 to be incontrovertible, and are therefore declared in 
 succinct terms, having the form of proverbs and maxims, 
 and have therefore the force of commands. 
 
 ABRAHAM AND MOHAMMED. 
 
 In the course of the observations offered in the present 
 work, allusion is sometimes made to certain principles 
 contained in or deduced from the Koran, which, not 
 being either originally taken from the Old or New 
 Testament, remain a matter of speculation. To a good 
 Mussulman, for whose mind the Koran offers a distinct 
 field of belief, these are naturally attributed wholly to 
 inspiration. Some of these ideas are certainly very 
 sublime. The prophet of Islamism entertained the 
 most elevated and exalted ideas of the Deity, akin to 
 those so beautifully expressed in the Psalms of David. 
 He called himself of the Sect or Faith of Abraham, 
 thus forming a distinction between what he considered 
 to be the religion of this patriarch and the Jews per- 
 sonally. In the second chapter of the Koran, it is 
 stated : — 
 
 " Say, We believe in God, and in what has been sent 
 to us from on high, — to Abraham, Ismail, Isaac, Jacob, 
 and the twelve tribes. We believe in the books given 
 to Moses and Jesus, — to those given to the prophets by 
 the Lord. We make no difference between them, and 
 we give ourselves up to God." 
 
 " Would you say that Abraham, Ismail, Isaac, Jacob, 
 and the twelve tribes, were Jews or Christians ? Tell 
 
26 THE DERVISHES. 
 
 then, Who is more knowing — God or you 1 ? And who 
 is more culpable than he who conceals the truth 
 confided to him by God 1 He is not indifferent to what 
 you do." 
 
 " These generations have all gone by. They have 
 received the fruits of their works, as you will of yours. 
 No one will ask you an account of what they may have 
 done." 
 
 And in the third chapter : — 
 
 " Abraham was neither Jew nor Christian. He was 
 pious, and given up entirely to God, and did not asso- 
 ciate any other person than One in the Godhead." 
 
 " Those who hold to the Faith of Abraham are those 
 who follow him ; such is the Prophet of the True Be- 
 lievers, and God protects those who are faithful to him." 
 
 In the verse preceding this latter, the word Jew is 
 Yahood, and Christian JVasrdnee, or Nazarene ; whilst 
 that which expresses the idea that Abraham was pious 
 and submissive to God is the Hanefee Mussulman, or 
 as by some translators, a Mussulman of the Hanefee 
 (orthodox) rite. 
 
 The question thus arises, Was there a people in the 
 prophet's time who were neither Jew, Christian, or 
 Idolater, and whose dogmas formed the basis of his 
 peculiar principles'? If so, what were those principles, 
 and from what source derived 1 
 
 Oriental traditions contain much more minute details 
 about Ibrahim (Abraham) than the Bible. He is sup- 
 posed to have lived in the reign of King Nemrood 
 (Nimrod), one of whose confidential officers his father 
 Azar was. This king and all his people were idolaters. 
 It was a tradition of those times that a child would be 
 born, who would be the cause of the destruction of his 
 kingdom. To prevent this, the king ordered, on a 
 particular occasion, all of the men of his city of Babel 
 to be removed outside of its walls, and the females to 
 remain within ; but, as Azar was one of the king's 
 officers, and was stationed inside one of the gates, his 
 wife joined him there. The king's astrologers, how- 
 ever, having been able to learn this fact, communicated 
 
THE DERVISHES. 2) 
 
 it to him ; arid consequently, the child born to Azar 
 was concealed in a cave, until he reached the age of 
 puberty. 
 
 " On issuing from this confinement, he was struck 
 with the grandeur of the world and the celestial bodies, 
 and impressed with contempt for the absurdity of the 
 worship of idols. He, therefore, refused, at all times, 
 to worship them, and became the object of the anger 
 of King Nemrood. Called before him, he boldly told 
 the king that his idols were only the work of man's 
 hands, whilst the Great Creator of the Universe was 
 the only true God, and Author of man's own existence ; 
 and, consequently, the proper object of his adoration. 
 Finding an opportunity, he destroyed all of the idols, 
 except one, the largest; and, having placed the axe 
 with which he had knocked off their heads in the 
 mouth of this one, said that probably he had destroyed 
 the others, which argument rather forcibly struck the 
 worshippers. On another occasion he asked the king to 
 afford him an exhibition of his power, saying that the God 
 whom he adored not only brought man into existence 
 in this world, but gave him another in the life to come. 
 The king produced two criminals, and having put one 
 to death, pardoned the other; meaning thereby, that 
 he could take away and bestow life. Abraham next 
 asked him to cause the sun to rise and set, and the 
 planets to appear, which were the daily works of his 
 God ; and this the king being unable to effect, the 
 king's anger became increased, and he determined to 
 put Abraham to death. For this purpose he had an 
 immense fire prepared, and cast him into it. God, 
 however, did not forget His faithful servant, and sent 
 His celestial messenger, the angel Jebi'ail (Gabriel), 
 [signifying the ' power of God '] to his rescue. After 
 the king and his people saw that Abraham was protected 
 by a power hitherto unknown to them, many ' of the 
 latter adopted his faith, and worshipped the only One 
 true God. 
 
 - " This fidelity of Abraham to the Creator, amidst 
 a large number of idolaters, acquired for him the title 
 
28 THE DERVISHES. 
 
 of the Khaleel, ' the friend ' or ' sincere advocate of God,' 
 by which he is still known among Mussulmans.* 
 
 " In the course of time he took Sarah or Sarah, a 
 name signifying ' the pleasant,' or ' agreeable,' to wife ; 
 and as she proved to be barren, according to the 
 Oriental custom, still in practice, she gave him her 
 handmaiden Hajir, or Hagar, from Hejere, to fly from, 
 or escape ; the same root from which is derived the 
 well-known word, Hejira, or ' Flight of the Prophet/ 
 and from which the Mussulman period is taken. Hajir 
 having borne him a son named Isma'il or Ishmael, or 
 the ' heard of God,' from Shna\ to hear, and Aid, God, 
 she became the object of the envy of her mistress, and 
 Abraham was compelled to remove her into a remote 
 part of the country (Arabia). There God heard her 
 voice, and protected her from death by thirst and star- 
 vation. The well, so much revered by Mussulmans, 
 called Zemzem, at Mekkeh, was erected for her especial 
 benefit. Ibrahim, when conveying Hajir and Isma'il 
 from the Land of Sham, where he resided, to the spot 
 on which Mekkeh stands, was guided- by the angel 
 Jebrdil, and directed to stop precisely where this cele- 
 brated well still exists. A tree sprang up at the time, 
 to shelter them from the heat of the sun, and there 
 he left them. Hajir implored him not to abandon 
 her and her helpless child in so desolate a place ; and, 
 though he was much affected by her appeal, he told her 
 that such was the will of God, conveyed to him during 
 his sleep in a dream. She, on hearing this, resigned her- 
 self up to God's supreme will. He left her near to the 
 Bait el Hardm, and to the spot designed for the Ke'beh; 
 neither of which were yet in existence. The first simply 
 signifies the ' Holy House,' and the latter 'The Cube.' " 
 
 The destitute condition of Hajir and her child is 
 one of the most touching narratives of the Orient ; only 
 surpassed by that of the intended sacrifice of Isma'il by 
 Abraham, in obedience to the command of God. 
 
 " It is related that, having consumed all of the food left 
 with her by Abraham, hunger and thirst caused her milk 
 * James ii. 23. 
 
THE DERVISHES. 
 
 2 9 
 
 to dry up, and her child, as well as herself, was apparently- 
 doomed to die a most cruel death, far from those who 
 might come to her relief. She ascended Mount Safa, 
 and looked around her. No sign of cultivation or of 
 water could be seen within the extent of her vision. 
 Seated there, she wept, and in the anguish of her heart, 
 at the sight of the starving child, cried out aloud for 
 assistance. Descending from the mountain, she hurried 
 across the intervening valley, and ascended Mount 
 Meroeh, which also offered a wide field to her vision. 
 She still was unable to see any habitation, or any foun- 
 tain of water. In her grief she went seven times to and 
 fro between these mountains, in the spot where the pil- 
 grims of our times still encamp. At each passage, she 
 would stop to see her child, and guard him against the 
 wild animals of the desert. At length, from Mount 
 Meroeh she thought she heard a voice. It seemed so 
 distant and vague that she was unable to ascertain 
 whence it proceeded. At length she became aware that 
 it was from the spot on which she had left her son. 
 Hastening to the spot, she became delighted with the 
 sight of a running stream of pure water. By some it is 
 supposed that the water gushed out of the spot where 
 the child lay ; whilst by others it is said that the same 
 angel which accompanied them in the flight still watched 
 over them, and that God, in answer to the cries of the 
 mother and her suffering boy, touched the earth, and let 
 a spring of w r ater gush up from the sources which it 
 everywhere contains. After both had drunk of the re- 
 freshing stream, she designed to fill her jug for future 
 use, but the same unseen voice forbade her, saying that 
 the stream would for ever afterwards continue to flow. 
 She also designed to erect a dam of earth, so as to raise 
 up the stream ; but this was likewise forbidden to her, 
 and she was told that Abraham would return and build a 
 house there, which should become the Kibleh, towards 
 which millions of sovereigns and subjects would turn their 
 faces in adoration of God. She was also told that her 
 son should become a prophet, and guide men in the 
 true path of religion. 
 
30 THE DERVISHES. 
 
 " Hajir was not long left in this condition. A tribe of 
 Arabs called the Beni Jerhem, whilst on their way from 
 Yemin to Sham, attracted by the unexpected appearance 
 of birds hovering around the stream, were delighted to 
 find so useful a provision for themselves and their 
 animals. These were distant relations of Abraham., but 
 possessed no knowledge of his flight with Hajir and 
 Isma'il, and much less of the well of Zemzem, on a spot 
 where they had previously only found dry soil. 
 
 " Soon after this, and after hearing the history of Hajir 
 and her son Isma'il, Jerhem, with all his people and flocks, 
 established themselves on the spot now known as Mekkeh. 
 With them came the tribes called Katira and Mezamen bin 
 Amrn, the chief of which was Semeda bin 'Amir, and 
 thus formed the earliest residents of that city, among 
 whom Isma'il grew up and found aid and sustenance. 
 From them he learned the Arab tongue. 
 
 " Abraham was informed, through a visit of the angelic 
 visitor, Jebrail, of the prosperous condition of Hajir and 
 Isma'il, and once a year paid them a visit, on a swift- 
 footed animal called Berdk, from Berk, or Lightning." 
 
 This is the same name which the prophet gave to the 
 animal on which he proceeded from earth to heaven 
 in the night called the Mi' raj, or Ascension. In the 
 shortest imaginable space of time, he saw and heard 
 much in the seven heavens through which he passed, 
 and the whole affair is now supposed by the more 
 intelligent Mussulmans to have been only a vision, 
 like the revelation of St. John. 
 
 " On the fleet-footed Berdk, Abraham annually made 
 a visit to Hajir and her son. The latter had reached the 
 age of fifteen when his mother died, and, aided by the 
 Beni Jerhem, he laid her beloved remains in Mekkeh, 
 close by the black stone which is so much revered by all 
 the faithful, and was deeply affected by the loss of so 
 affectionate and devoted a mother. After this he planned 
 the design of emigrating from that country, and to pre- 
 vent this his friends married him to one of the most noble 
 of the daughters of the afore-named tribe. 
 
 " It is a matter of tradition that Isma'il was an excellent 
 
THE DERVISHES. 3 I 
 
 cavalier and an adroit hunter. It happened that Abra- 
 ham, according to his habit, that year made his annual 
 visit to Mekkeh, and during Ismail's absence in search of 
 game arrived at his door. Knocking at it, his son's wife 
 made her appearance, and, not knowing the stranger, 
 failed to offer him the usual tokens of respect and hospi- 
 tality due to him, which, giving him offence, he departed, 
 bidding her describe his appearance to her husband on 
 his return, and that he recommended him to change the 
 sill of his door. Isma'il, on learning what had occurred, 
 immediately recognised his father Abraham, and in the 
 advice to change his sill a command to dismiss his wife, 
 which he forthwith did. He next married another wife 
 from among the maidens of the same tribe, and on the 
 return of his father, he was gratified by his dutiful obedi- 
 ence to his wishes. On the second occasion Isma'il's wife 
 was most attentive to her guest — offered him hospitality, 
 and pressed him to partake of a meal got ready for him. 
 This latter. Abraham, however, declined dismounting to 
 partake of, and so had to dine seated on his animal. 
 The cause of this was that he had formally promised 
 Sarah, when he visited Hajir and Isma il, not to dis- 
 mount. After dining as aforesaid, his daughter-in-law 
 brought water and washed his hands and feet, and 
 combed his hair. Much as she begged him to descend 
 from his animal, he persisted in his refusal, but so far 
 gratified her as to rest one of his feet on a stone near 
 her door, and the print of it remained upon it. On 
 departing, Abraham bade her tell her husband, on his 
 return from the chase, that the sill of his door was good, 
 and he must be careful not to change it. On hearing 
 what had occurred, Isma'il was extremely gratified, and 
 informed his wife that the unknown stranger whom she 
 had entertained was none other than his father Abraham. 
 In conformity with his recommendation, he never 
 during his lifetime married any other wife." 
 
 Connected with the history of Abraham, whose religion, 
 the Islam prophet declares in the Koran, was his own, 
 mention may be made of the children borne to him by 
 Sarah, viz., Is-hak (Isaac) and Ya'koob, or Jacob. The same 
 
32 THE DERVISHES. 
 
 work from which the present Arabian tradition is derived 
 (Revzet es Sefd), adds that by the great favour of the 
 Almighty, Hajir was made illustrious among women, and 
 Sarah ardently also desired to have a son, so that the 
 prophetship might be continued in her offspring. 
 
 " About this time the angel Jebrail, or Gabrail, was 
 sent with several other celestial messengers to destroy the 
 people of Lot, called Loot. They became the guests of 
 Abraham in the form of men, and he killed a fatted calf for 
 their entertainment. They refused, however, to partake 
 of it until they should be made acquainted with its price. 
 Abraham, in reply, said that in the beginning its price was 
 the benediction still used by all Mussulmans, especially 
 by Dervishes, ' In the name of God, the merciful and 
 the clement,' and in the end, 'Blessed be God' for His 
 bounties. Notwithstanding this act of piety, which 
 Gabrail greatly applauded, the angels persisted in not 
 partaking of the food, much to the alarm of their host ; 
 for in those times, whenever a guest entertained hostile 
 designs, he would refuse to eat with their object. Fully 
 aware of Abraham's fears, they informed him who they 
 were, and the object of their Divine mission. Gabrail 
 also gave good news to him, that God, in His great 
 mercy, would give him and Sarah a son. Now Sarah 
 heard this from behind a curtain, and smiled, and this 
 circumstance is alluded to in the Koran : ' His wife was 
 standing by, and laughed. We gave her the good news, 
 that (she should bear) Ls-hdk, and afterwards Yakoob.\ 
 By some it is said that she laughed on account of the 
 utter improbability of her bearing children ; and by others, 
 because she knew they were angels, and w 7 as rejoiced that 
 they were sent to destroy the sinful people of Lot. Be 
 this as it may, the angels knew what was passing in her 
 mind, for, addressing her, they observed, ' Do you not 
 know how the Almighty created Adam without father or 
 mother, and that from him all his race is descended V 
 Soon after this Sarah bore Is-hak, in the hundredth year 
 of her husband's age, and it is traditioned that on the 
 night of his birth he beheld a thousand shooting stars 
 pass before his sight in the firmament, and having asked 
 
THE DERVISHES. 33 
 
 of the angel Jebrail the meaning of so uncommon an 
 occurrence, learned that from his son then born a thou- 
 sand prophets would descend. Abraham praised God, 
 and begged that his other son, Isma'il, should also be the 
 object of His Divine favour. A voice was heard to reply, 
 ' O Abraham, from Isma'il shall proceed one prophet, 
 whose intercession mankind, to the end of time, will im- 
 plore, and who will be the crown of all prophets.' Abra- 
 ham blessed and thanked God for His mercies (Koran 
 xiv. 41) : ' Praise be unto God, who hath given me in 
 my old age Isma'il and Is-hak, for my Lord hears suppli- 
 cations.' It is related that Abraham was ninety-nine 
 years of age when he was directed by inspiration to cir- 
 cumcise himself, and that he circumcised Isma'il at thir- 
 teen and Is-hak at one year of age : some say that the 
 former was three years older than the latter, whilst others 
 say fourteen. It was after the Divine intimation that 
 through these the prophetship would be carried down, 
 that he was directed to offer one of them up as a 
 sacrifice." 
 
 THE SACRIFICE OF ISMAIL. 
 
 "On this subject there exist conflicting statements re- 
 garding which of the two sons, Isma'il or Is-hak, it was. 
 Some of the As-habs of the blessed Prophet, the com- 
 mander of the faithful, 'Omar bin el Khattab/Alee bin Abu 
 Talib, and others of the Tabi'een (those who were their 
 followers), Ka'bel Ahbar, Sa'id bin Jebeer, Mesrook, 
 Abu-1 Zeheel, Zehree, Sa'd, and others narrate that it was 
 Is-hak. On the other hand, some of the As-habs and 
 Tabi'een, such as 'Abd Allah bin 'Abbas, Abu Huraireh, 
 'Abdullah bin 'Omar, 'Aas, and Abu Tofail 'Amir bin 
 Vaileh, as well as one of the eminent of the latter, 
 Imam el Huda Ja'far bin Mohammed bin Saduik, 
 Sa'id bin el Museeb, Yoosuf bin Mihran, Mujahid, and 
 Sha'bee, all declare that it was Ismail. Many proofs are 
 brought to sustain the two statements. The composer 
 of the present work says that, after having examined them 
 
 D 
 
34 THE DERVISHES. 
 
 all with much care, he has concluded (though God only 
 knows the truth) that the son to be offered up was 
 Isma'il. 
 
 " It is narrated that Ibrahim had vowed that if the 
 Most High should favour him with a son, he would offer 
 up to God a sacrifice, and that after this both Isma'il and 
 Is-hak were borne to him. He had, however, forgotten 
 his vow ; and one night, when sleeping at Mekkeh, or The 
 Place of Sacrifices, he had a dream, in which some one 
 said to him that it was the command of God he should 
 offer up his son as a sacrifice. Waking up, he collected 
 his thoughts, and, after pondering over the occurrence, 
 decided in his own mind that it was not obligatory upon 
 him. On the following night, however, he had precisely 
 the same dream, and the same again during the third, 
 and at the same time he heard a voice asking him how 
 he could permit Satan (Shait&n) to mislead him from his 
 obedience to God. On awaking, he bade Sarah to wash 
 Isma'iFs head, and anoint it, and dress him neatly ; and 
 to Isma'il he spoke : ' My dear boy, take some cord and 
 a sharp knife, and accompany me, for the purpose of 
 collecting wood on the mountain.' After this they set 
 out together, and on the way Iblees (or The Tempter) went 
 to Ibrahim in the form of an aged man, an adviser, who 
 inquired of him where he was going, and the former re- 
 plied that he was going to the foot of the mountain, where 
 business called him. Iblees remarked, ' O Ibrahim,Satan 
 has tempted you, and induced you to offer up Isma'il as a 
 sacrifice to no purpose, whilst the whole world will be- 
 come filled with his race alive.' Notwithstanding these 
 words, Ibrahim knew, through his own spiritual powers 
 as a prophet, and by the aid of Divine Light, that the 
 speaker was Satan in disguise, and he exclaimed, ' O 
 enemy of God, depart from me, for I must obey the 
 commands of the Most High.' Iblees, both disappointed 
 and scornful, departed, and having found Isma'il, he ad- 
 dressed him, ' Do you not know where your father is taking 
 you 1 ? Under the pretence of cutting wood, he intends 
 to sacrifice you, misled by Iblees, who has induced him to 
 believe that his slumbers were of the Merciful.' Isma'il 
 
THE DERVISHES. 
 
 35 
 
 to this replied, ' Can any father sacrifice his own son ? 
 Whatever God has commanded, and my father decided 
 to execute, I shall most cheerfully conform to.' 
 
 " Thus Iblees was unable to mislead either the father or 
 the son, and he now returned to Hajir (Hagar), to whom 
 he related how that Ibrahim, with the pretext of cutting 
 wood on the mountain, had taken Isma'il there for the 
 purpose of sacrificing him. Hajir replied, ' Can Ibrahim 
 be so cruel as to kill his son, he who is so humane 
 even to his enemies 1 But be this as it may, let your 
 statement be false or true, it concerns himself, and my 
 duty is to submit to his will.' On this Iblees, desponding, 
 left, and thus the Most High preserved Ibrahim and his 
 family from the tempter. 
 
 "Now it is narrated that Ibrahim reached a place 
 called S/idd, and there he told Isma'il of his dream, in 
 the following words : ' O my dear son, I saw in my 
 dream that I should put you to death ; reflect upon it, 
 and tell me your opinion.' Isma'il answered, ' O my 
 father, whatever you have been commanded to do let it 
 be done.' ' How can you, my son, resign yourself 
 thus to so dreadful an endT asked Ibrahim ; and Isma'il 
 only replied, ' My father, God will enable me to bear it 
 with patience,' and added, ' Tie my hands and my feet, 
 so that when I am struggling in death, my blood may 
 not fall upon you ; sharpen, also, well the knife, that I 
 may soon be freed from life ; turn my face downwards, 
 that lest you, beholding my struggles, may be deterred 
 from the Divine commands, through paternal pity, and 
 so deviate from your duty. Console my aged and be- 
 loved mother, Hajir, for my death, with the assurance 
 that I terminated my earthly career in the path of God ! ' 
 
 " On this, Ibrahim was greatly affected, and cried out 
 aloud : ' O God, during all my life, the mention (Zikir) 
 of my petition and devotion to Thee has ascended up 
 to Thy abode ; in my old age, Thou hast given me a 
 son ; many months and years I have grieved for his 
 absence ; if this deed be according to Thy divine will, 
 who am I, that I should oppose it 1 but if it be not, I 
 will repent of so sinful a design.' 
 
 D 2 
 
36 THE DERVISHES. 
 
 "All the angels and spirits upon earth, and in the 
 heavens, beheld the submission (Islamiet) of Ibrahim 
 and Isma'il, and heard the devotion of the parent ; and 
 they wept, and cried aloud. Ibrahim pressed his knife 
 to the throat of his son, but it would not cut, and turned 
 upon its side, and just then an unknown voice was 
 heard, saying, ' Thou hast verified thy dream ! ' and 
 another, bidding him look behind him, and directing 
 him to sacrifice whatever appeared to his sight, in the 
 place of his own child. 
 
 " Turning round, Ibrahim perceived a large ram 
 descending the mountain. This ram, it is said, had 
 pastured for forty years in the garden of Paradise 
 (Jennet) ; while others state that it was the same animal 
 that the martyr Habeel (Abel, from Hebele, or any one 
 taken away by death) had offered up in sacrifice, and 
 which God had preserved for this occurrence. Ibrahim 
 ran after the ram, and so performed the solemnity ob- 
 served at the present time, called the Jemreh, by the 
 pilgrims to the Ke'beh, when they throw stones (at the 
 devil), for he also cast stones at the animal as he pur- 
 sued it. The Jemreh of the people of Mohammed (the 
 Prophet) has its origin in this occasion. There are, 
 however, three Jemrehs, called the first, second, and 
 third. 
 
 "It is related that Ibrahim threw seven stones at the 
 ram, and at the third Jemreh he caught it. He then 
 conveyed it to the spot of sacrifices at Mekkeh, called 
 Mind, and prepared to sacrifice it. The angel Gabriel 
 now appeared, and freed the hands and feet of Isma'il, 
 and said to him, 'Whatever you may desire to ask 
 of God, ask it now, for this is a holy moment ; ' and 
 so, raising up his hands, he prayed : ' O Lord of the 
 universe, I implore that Thou wipest away from Thy 
 registers the sins of any of Thy servants about to die 
 who believe in Thee and in Thy unity.' 
 
 "When Ibrahim had finished his sacrifice, he came 
 back to his son Isma'il, and beheld that the angel Jebrail 
 had loosed his hands and feet, and learned that he had 
 prayed in behalf of the believing; he was greatly re- 
 
THE DERVISHES. 37 
 
 joiced, and said to him : ' My son, thou art surely pro- 
 tected and aided by God,' and at the same moment an 
 unknown voice was heard to say : ' O Ibrahim, thou art 
 the truthful of those who speak, and the best of those 
 who are patient ; thou art above all trial in temptation ; 
 thy devotion is perfect, and under all troubles thou 
 showest submission. I have, therefore, prepared for thee 
 an exalted place in Paradise, and made thy fidelity to be 
 eminent in both worlds ; this is the recompense which 
 we give to those who do well ' (this latter expression 
 meaning devotion), ' for God sees every one, whilst no one 
 is able to see Him. Thou, Ibrahim, art my faithful one 
 {Khaleel) and my prophet (Paighamber) ; I have clothed 
 thee with a pre-eminence superior to that of all creation. 
 And thou, Isma'il, thou art pure and my prophet (Re- 
 sool) ; I have made thee eminent above all the world's 
 inhabitants for the purity of thy heart.' Both Ibrahim 
 and Isma'il hereon offered up thanks and praises to the 
 Most High for His great goodness, figurative and expli- 
 cative in nature. 
 
 "The historian Tabaree states that when Ibrahim 
 heard the voice declare, ' Thou hast verified thy dream,' 
 he was greatly frightened, and trembled, and so let the 
 knife fall from his hand. Jebrail caught the ram by the 
 ear and brought it with him from Paradise, at the same 
 time exclaiming, l Alldhu Ekber /' (God is the greatest 
 of all gods,) and Ibrahim hearing this repeated the 
 Tekbeer ; for on seeing the ram he cried out, ' La ilaha 
 ilia Allah} and ' Allah Ekber' (there is no Goal but Allah, 
 and Allah is the greatest). He then added to Isma'il : 
 1 My dear son, raise up your head, for the Most High 
 has gladdened our hearts,' which he did, and they both 
 beholding Jebrail and the ram, exclaimed, ' Allahu Ekber 
 ve el Havid' (Allah is the greatest of gods, and is the 
 praised). In the work entitled the Menahij et Tdlibeen, 
 it is narrated that Jdfer es Sddik stated that God 
 relieved Ibrahim from the sacrifice of his beloved son 
 through that ram, as a great atonement. Khaleel was 
 deeply afflicted by the Divine command, and God, by 
 inspiration, said to him, ' O Ibrahim, the reason of my 
 
38 THE DERVISHES. 
 
 preserving Isma'il from being sacrificed is, because the 
 Light of the prophetship of that seal of all prophets, 
 Mohammed, was on the brow of that fortunate youth ; 
 that all of the prophets, from Adam down to that Seal 
 (Mohammed), should be of his race.' Khaleel prayed 
 to God, and a message was sent to him, by revelation, 
 saying that all of the prophets which he beheld should 
 surely spring from the loins of his son. Among these 
 Ibrahim saw Mohammed 'Alee bin abi Talib, and the 
 sons borne to him by the pure Fatimeh. Ibrahim 
 inquired who it was that he saw near to Mohammed 
 filling so eminent a position, and was informed that it 
 was Hosain, the son of 'Alee bin abi Talib, the pro- 
 phet of the latter times and the light of all the prophets, 
 the son of the daughter of Mohammed Mustafa. 'I 
 have a greater affection,' replied Ibrahim, 'for that 
 figured soul than for Isma'il, though the son of my 
 own loins ;' and God thereon continued : ' I have 
 accepted of Hosain on account of the devotedness of 
 Isma'il.' 
 
 "Thus, according to the statement of the Imam 
 Ja'fer, the great sacrifice was Hosain bin 'Alee, and 
 the ram was figurative of that sacrifice which was to 
 come in after years \ for, he remarks with much correct- 
 ness, what could a simple ram be, that God should call 
 it the Great Sacrifice in the Holy Koran % The second 
 application of this remarkable occurrence is that Adam 
 was the original builder and founder of the Ke'beh, that, 
 after his death, Seth (Sheeth) repaired it, and all mankind 
 performed the solemn ceremony of the Tatvaf (walking 
 round) around it, just as the people of Mohammed do at 
 the present time, on the occasion of their pilgrimage — a 
 duty commanded by the Most High. When the deluge 
 of Noah approached, by God's permission angels de- 
 scended from heaven, and removed to the summit of the 
 mountains both the Black Stone which Adam brought 
 out of Paradise (Je?met), and the other stones which he 
 collected for the Kebeh in the mountains. 
 
 " It is related that when Adam became bent with the 
 blows of his disobedience to God (Koran xx. 119) he 
 
THE DERVISHES. 
 
 39 
 
 descended from the Blue Paradise to this world, and for 
 a great length of time wept tears of regret ; and in his 
 affliction prayed, — ' O Thou who hearest the cries of 
 those who weep, under all circumstances : I no more 
 hear the voices of the angels, and this affliction is greater 
 than all others.' The voice of God was heard saying, 
 1 Adam ! out of regard for thy posterity I have caused 
 a house of joy to descend from heaven to earth, around 
 which always make it your duty to perform the Tawqf 
 (or circuit), just as the angels in heaven make circular 
 processions around the Great Arch (or Throne). It is, 
 at this moment, thy duty — even obligatory — to go at once 
 to that ►house ; there let thy heart be free from all other 
 imaginations than those of love and affection for me.' 
 Adam immediately proceeded to the Ke'beh Allah (Verse 
 in Persian). 'The pilgrim on the Ke'beh road seeks for 
 a sight of the Divine countenance of Him who is the 
 master of this house.' 
 
 " Filled with reflections as he went, he made no less 
 than fifty Farsangs between each of his steps, so that, in 
 this way, he soon passed over a great distance, and, 
 reaching the object of his desires, beheld a house con- 
 structed out of one red ruby, the two doors of which were 
 of green emeralds, the one looking to the east, and the 
 other to the west. By Divine command an angel appeared, 
 and taught Adam the ceremonies required at that holy 
 spot. Whilst Adam was thus engaged, the angel showed 
 himself to him, and said, ' O Adam ! the Most High has 
 been pleased with your conduct, your performance of the 
 holy Hajj, or pilgrimage, and has forgiven your sins.' 
 
 " It is said that, on the occasion of the Deluge, the 
 angels conveyed this house up to the heavens ; and 
 another narrative relates that after it had subsided a small 
 mound of red earth pointed out its location, around which 
 the people performed the Tawaf, on which account the 
 Great Judge of all necessities (God) answered their prayers, 
 until the time when Khaleel (Ibrahim), by Divine com- 
 mand, reconstructed it. In the view of having this pious 
 service remain in the family of Khaleel, God commanded 
 the angel Jebra.il to accompany him from Sham to Mekkeh, 
 
40 THE DERVISHES. 
 
 and employ Isma'il and his mother on that edifice. Thus 
 both the father and the son, who are the very best of the 
 human race, renewed the foundations of that House of 
 Mercy, and invited all mankind to visit it. 
 
 " On Khaleel's arrival at Mekkeh, he found Isma'il 
 employed in making arrows, and having made known 
 to him God's commands, he cheerfully accepted them. 
 Ibrahim designed to reconstruct the house in its previous 
 dimensions. He was aware of what these were at the 
 time of Adam; but on this subject there are various 
 accounts, each of which are given in the work called the 
 Revzet el Ahbdb, and from all of them it would seem that 
 the angel Jebrail made them known to Ibrahim. "Isma'il 
 brought the earth and clay, and his father constructed the 
 House of God; and in this way it reached such lofty 
 dimensions that the latter was no longer able to raise 
 the stones as high as its walls. He therefore had to 
 mount upon a stone for that purpose, and the print of his 
 feet has still remained on it. The stone in question is, 
 at the present time, called the Makam i Ibrahim (a place 
 of Abraham). Upon reaching the elevation of the - Black 
 Stone,' which the angels had preserved from the effects of 
 the Deluge by conveying it to the summit of the mountain 
 called Abu Kebees, they went and brought it thence, and, 
 taking it from them, Ibrahim put it in its place. When 
 this stone first came from /em/el, it was whiter than snow 
 or milk, but it has been discoloured by contact with the 
 hands and faces of the disobedient to the Almighty.* 
 
 "Another tradition states that when the edifice had 
 reached a certain elevation, Ibrahim bade Isma'il bring 
 him a stone of an excellent and agreeable form, which 
 should remain as a sign to the people, and that, though 
 the latter brought one, his father did not like it, and was 
 about departing for another, when he heard a voice 
 saying, ' O Ibrahim ! on Mount Abu Kebees there is 
 
 * Near \h& At Maidan, an ancient hippodrome of Constantinople, 
 there is a small mosque, called "Mehmed Pasha Jamassi," which 
 was originally a Greek church. In this mosque is a fragment of 
 the celebrated Hajir el Eswad, or "Black Stone," brought from 
 Mekkeh, and placed here by its founder. 
 
 
THE DERVISHES. 4 1 
 
 one deposited.' So, proceeding to the spot, he found 
 and brought away, himself, the Black Stone ; and as 
 Isma'il was absent at the moment, he only learned the 
 facts from his father on his return. On the termination 
 of their work they both prayed to God to bless and 
 accept of their labours, which He was pleased to do. It 
 was then that the angel Jebrail appeared and taught them 
 the solemnities of the Tawdf, of the Menasik (sacrifices), 
 of Mount 'Arafat, the Remeejemreh (casting of the stones), 
 the Saee and the Shayee (sacred symbols), all of which 
 are Sunnet (commanded by the Prophet) to the pilgrims 
 of Mohammedan people, to the present time. 
 
 " Before Ibrahim departed from Mekkeh for Sham, he 
 appointed Ismail tobe his Khaleefeh, or Caliph (successor), 
 and it is said that he reached the age of 120 years." 
 
 THE DECEASE OF IBRAHIM. 
 
 By some it is said that, after the death of Sarah, Ibra- 
 him took another wife from the land of Canaan, by whom 
 he had six sons. From these sprang so many individuals 
 as to greatly increase the number of his children and 
 grandchildren, as well as of the tribes. The prophet- 
 ship, however, remained with Is-hak and Isma'il. Ibrahim 
 became excessively wealthy in flocks and herds. He is 
 supposed to have been the first person whose beard 
 became white with age, a circumstance so much to his 
 surprise as to cause him to ask God, in prayer, the cause 
 of so extraordinary an occurrence, and, in reply, heard 
 that it was a sign of seriousness of mind, and respect. 
 He thereon asked that the former might be increased. 
 
 Ibrahim is said also to have asked of God that he 
 might not be required to leave this life before he him- 
 self requested it ; and that his prayer was granted. 
 Now when the time approached for his departure, the 
 Angel of Death appeared to him, in the shape of an 
 aged man ; and when, according to his principles of 
 hospitality, he had food placed before him, he remarked 
 
42 THE DERVISHES. 
 
 that the hands of his guest trembled very much, so that 
 he was unable to partake of the provisions, and through 
 feebleness, he raised them even to his nose and ears, 
 in place of carrying them to his mouth. Ibrahim, 
 surprised at such a spectacle of human weakness, in- 
 quired of the aged man its cause, and was told that 
 it was the consequence of advanced age. He next 
 asked him how old he was, and the old man replied 
 that he calculated his years were even less than those 
 of Ibrahim ; the latter thereon observed that there was 
 not much difference between their ages, and he wondered 
 whether or not he would be subject to the same degree 
 of feebleness. " Yes, you will," said the guest ; and 
 Ibrahim, after some moments of reflection, having 
 prayed to God to relieve him of this life and its in- 
 firmities, the Angel of Death conveyed his soul to 
 Paradise (or Feradees — the plural of the Arabic noun 
 Ferdoos). 
 
 Another tradition is, that, when the Angel of Death 
 (^Azrdil) appeared to Ibrahim, the latter asked him 
 whether it was possible for one friend to wish to take 
 away the soul or life of another friend ; and that this 
 question having been, by the angel, conveyed to God, 
 he was commanded to reply, — " Is it not natural that 
 a friend should ardently desire to see the face of his 
 friend 1 " On this, he consented freely to depart, and was 
 buried in the fields of Khairoon, by the side of Sarah. 
 
 " In those days, hospitality was much exercised, and 
 not only were the guests treated with great generosity 
 in the houses of their hosts, but were provisioned on 
 their departure. It is narrated, that once Ibrahim 
 entertained an aged individual, whom he conducted to 
 his residence ; but, as he ascertained that his guest was 
 an infidel (K&Jfir), he did not lay before him the choice 
 providences of God, and drove him away. The Most 
 High thereon addressing Ibrahim, said : l O Ibrahim, 
 this infidel has, for many years, enjoyed my .bounties, 
 and yet served idols ; and not for even one day have 
 I deprived him of them. How much less, then, does 
 it become you, as my friend and apostle, to cut him 
 
THE DERVISHES. 43 
 
 off from the use of my mercies'?' On hearing this, 
 Ibrahim made haste to follow after the old man, and 
 related to him what he had learnt. The aged infidel 
 was greatly affected, and wept ; and having made the 
 reflection that if a sovereign reproaches his own friend 
 for his conduct to his foe, how great must be his 
 goodness to his friends ! thereon became a true be- 
 liever.* 
 
 "It is said that ten books were sent down from 
 heaven to Ibrahim, all filled with pious injunctions and 
 wise commands. Of these, the following is one : — ' O 
 ye who are the rulers, judges, and sovereigns over the 
 poor, be not misled by the temptations of worldly 
 enjoyments, by those of the body, nor by Satan ; I did 
 not select you from the others of my creatures for the 
 purpose of depriving the public of their goods and 
 stores ; perhaps you even think that I did so, that you 
 might prevent the helpless from praying to me 1 Know 
 then that I do not reject the prayers of the poor and 
 the helpless — even if these be infidels.' 
 
 " To Ibrahim, it is related, are attributed many of the 
 Sunnets, or religious observances, of the present day;" 
 and the same author adds, that " the best of all is that 
 the ' Pride of the Universe ' (Mohammed) was a sub- 
 ject of his nation, or community (one of it), and many 
 of his Sunnets are now practised in the Mohammedan 
 religious laws." 
 
 The preceding suffices to show the connexion which 
 exists between the faith of Abraham and that of Mo- 
 hammed. The essence of the latter {Islam) is, perfect 
 submission to the will of the Almighty ; and of this, the 
 most striking exemplification in the record of man's 
 history is the obedience of Abraham, when he prepared 
 to offer up his own son as a sacrifice to his Creator. 
 This figures largely in the principles of the Bektashees, 
 as will be seen in the account given of them hereafter. 
 
 Regarding the term or expression Haneefeeya, the cele- 
 
 * This is evidently the origin of Franklin's celebrated story to the 
 French of Paris. 
 
44 THE DERVISHES. 
 
 brated " Histoire des Arabes," of Cousin de Perceval, 
 states, that it simply signifies " Orthodoxy, or the re- 
 ligion of Abraham." In the same work (vol. i. p. 323), 
 there is the following : — " 'Obaidallah, son of Jahsh, 
 though established at Mekkeh, was not a Koraishite ; 
 but on his father's side descended from Asad, son 
 of Khozaima, and belonged to the Koraish tribe 
 through his mother Omaima, the daughter of 'Abd el 
 Mottalib. After fruitless efforts to reach the religion of 
 Abraham, or Orthodoxy (El Haneefeeyd), he remained in 
 doubt and uncertainty, until Mohammed commenced 
 preaching. It was then that 'Obaidallah decided to re- 
 cognise Islamism, as the true religion which he sought 
 after. He therefore embraced it, but soon after abjured 
 it, as will be seen elsewhere, to devote himself defini- 
 tively to Christianity." 
 
 He was one of four persons who, on the occasion of 
 the festival of the Arab idols, publicly denounced all 
 participation in such a faith, saying, " Our countrymen 
 walk in a false path, and are far from the religion of 
 Abraham. What is this pretended divinity to which 
 they immolate victims, and around which they make 
 solemn processions? A mute and insensible block of 
 stone, incapable of doing good or evil. Let us seek the 
 true faith of our father Abraham ; and to find it, let us, if 
 it be necessary, even wander over foreign lands." 
 
 M. de Perceval adds, with regard to the new doctrine 
 proclaimed by Mohammed : — " This was not a new 
 religion which he announced, but the ancient religion 
 of Abraham restored to its primitive purity." 
 
 Thus, the researches into the history of the Arabs, 
 by this eminent writer, fully establish the fact that, in 
 the traditional accounts possessed by them of the patri- 
 arch Abraham, Mohammed found the basis of his new 
 faith ; and that whatever is not clearly of this origin 
 must be sought for in other traditions, drawn from India 
 and Greece ; or, as he so repeatedly declares in the 
 Koran, in " Divine Inspiration." 
 
THE DERVISHES. 
 
 45 
 
 THE "ATMBODHA, OR "KNOWLEDGE OF THE SPIRIT." 
 
 In the chapter on the Soofeeism of the Dervishes, as 
 well as the others relating to them, the reader will find 
 a strong analogy of doctrine with that of the people of 
 India, as shown in the Vedanta. An interesting article 
 of the Journal Asiatiqice of Paris (January, 1866), con- 
 tains much on this subject, clearly showing that the 
 peculiarities of the Tareekats have their origin in the 
 writings of the Sanskrit authors \ and it may not be 
 amiss to quote some of the more striking of these 
 parables. 
 
 Brahma, the chief divinity of the Vedas, or sacred 
 writings of India, is the great spirit from which all the 
 others are emanations. He is the source of all the 
 Pantheistic doctrines of the believers in him. 
 
 Mimansa is the desire to know, or the " Divine 
 science f in other words, the contemplative and mystical 
 theology of Brahma. The fundamental idea of the 
 Vedanta is that Brahma is the Absolute Spirit, and the 
 Pure Being. It is also the doctrine which any one must 
 know and deeply study who desires to aspire to the 
 fourth degree of a religious life, — or who wishes to 
 become Sannydsee, a perfect ascetic. The religion of 
 Brahma is too compendious and complicated to be 
 explained in detail, and such is not the object of the 
 present short notice. Indeed, there has been, of late 
 years, so much written on the subject by the philologists 
 of Europe, that it would be presumptuous to do more 
 than refer the reader, for more minute information, to the 
 many interesting works now existing in its various lan- 
 guages. Suffice it to say, that these point out the source 
 and origin of whatever is Pantheistic and mystical in the 
 doctrines of the Dervish Tareekats, which are not strictly 
 Mussulman ; and that, after penetrating through Northern 
 India into Persia, they have spread over Asia, wherever 
 these sects have been established. It would even seem 
 that the Polytheism of India is the origin of all the 
 fabled gods and goddesses of the people of Northern 
 
46 THE DERVISHES. 
 
 Europe. The Pantheism of the one becomes the my- 
 thology of the other, shaped into varied forms, dependent 
 upon the climate, the character of the seasons, and the 
 varied productions of nature of each of the degrees of 
 latitude through which it passed. The influence of 
 language over the human mind is greater than at first 
 seems apparent. The Sanserif, a dead language of India, 
 is one particularly adapted for the expression of the most 
 minute details of mystical ideas, — quite without a parallel 
 in the great family of idioms used by mankind. In it 
 the human imagination found an able and willing servant, 
 so capable of photographing — so to speak — the least 
 tangible of its productions, that it in time became the 
 sacred language of India, — that of its books, and not 
 that spoken by its people. India has rivalled Greece in 
 her philosophers — each has had her teachers and her 
 schools, both undirected by Divine Light, though the 
 intuitive reflections of reason and intelligence seem to 
 have penetrated into the remote and misty future which 
 so deeply interests mankind. Their " ancient wisdom " 
 is still the object of the studies of the curious, even in 
 modern times ; and the human mind, still fettered and 
 unfreed from the weight of long centuries of slavery in 
 matters of religious faith, is unable to cast off the dogmas 
 of a spiritual and mystical character, which, like the 
 clouds, obscure the light of the One only true Divinity. 
 Mankind deified at one period, is sanctified in another ; 
 and both in Vedantism and Soofeeism, we find the idea 
 carried so far as to declare that the spirit of man, when 
 properly purified by contemplation, religious fervour, and 
 ecstatic love, becomes even that of God, from whom it 
 is declared it is an emanation. Even the most reasonable 
 of the Dervish Tareekats hold that by means of a certain 
 form of worship, differing with each one, the creature 
 approaches his Creator, and that this is the object of his 
 adorations. His spirit becomes even absorbed in that of 
 the Divinity. The soul is a Divine emanation incorpo- 
 rated in a human form. It exists in five conditions, viz. 
 it is awake, it dreams, it is plunged in slumber, it fills a 
 state of half death, and finally, even perfectly separated 
 
 
THE DERVISHES. 
 
 47 
 
 from the body. During the third state, it is re-absorbed 
 already in the Divine Spirit. After death, it must pass 
 through several new existences. Virtuous souls occupy 
 spheres superior to that of this world, and enjoy the 
 fruits of their good works, whilst the guilty ones are 
 condemned to fill conditions inferior to that of humanity. 
 The Dervish thus interprets the verse of the Koran 
 lxviii. 1 8 : — "My people in the eternal life will rise 
 up in companies ; " and holds that wicked people who 
 have degraded humanity in this life will live again in the 
 shape of animal existence, to which it has become de- 
 based. The final effort of man in the Vedanta is his 
 passage to the world of Brahma, when his soul will be 
 delivered from all human ties, and return to its original 
 source and be confounded with his principle. The 
 Dervish, by a series of mental contemplations and fervid 
 efforts, returns to the divine spirit of Allah ;— and even, 
 for example, the Mevlevee, as he whirls round, according 
 to the modus prescribed by his founder or Peer, believes 
 that he is spiritually drawn nearer to God ; or the RufcCee as 
 he howls the Zikir supposes that he becomes holy, and is 
 absorbed in the spirit of the Allah whom he thus invokes. 
 The Cravana , Manana, and Nididhyasana (condition, me- 
 ditation, and contemplation), are nothing other than the 
 Sema, mnrakcbeh, Tevedjuh, and the Zikr, of the Dervish 
 Tareekat. The Bodha of the Brahman is the '//;«, and the 
 jndna is the Me'rifet of the Dervish, without which it 
 is not possible to emancipate and free the soul. The 
 Bektashees believe that God is in all things, and that the 
 soul, after jts separation from the human frame, may enter 
 into the body of an animal, for which reason they are 
 unwilling to kill any living creature, lest it contain the 
 soul or spirit of a late human being. This is the principle 
 of the Supreme Master Brahma, who penetrates all things. 
 The Manas is the y Anasir Erie" of Soofeeism,viz. the four 
 great elements of fire, air, earth, and water, which are 
 supposed to compose the body, and constitute the inter- 
 nal faculty of comprehension • whilst the upadhi, or sub- 
 tile fluid, is the invigorating element of life, different 
 from the pranas, or breath, which is known to the 
 
48 THE DERVISHES. 
 
 Dervish as the Neffes, or Nefs, the original emanation 
 from the Creator, and which, after a serious and impres- 
 sional invocation of Him, becomes so A holy. The Aiem 
 i Mesdl, or " world of fancy,"' — the ' Alem i Kheyal, the 
 "world of illusion," form an important part of the Brah- 
 manic system. All is said to be transitoiy in this world — - 
 illusory; and there is nothing true and real but Brahma, 
 which word, with Soofeeism, is equivalent to Allah. 
 " Brahma has no resemblance with the world — nothing 
 really exists but he ; if anything else be produced other 
 than he, it is vain and illusory, like the mirage in the 
 desert." " The eye of science (spiritual) contemplates the 
 Living Being (with the Dervish Hay ve Kayyoom, the 
 ( Living and the Eternal 7 ); but the eye of ignorance 
 cannot contemplate Him, no more than a blind man can 
 behold the sun." " He who undertakes the pilgrimage of 
 the Spirit, which is in himself, penetrates all, without 
 regard either to the state of the sky, the country, or time ; 
 dissipating cold and warmth, securing to himself a per- 
 petual happiness, free from all impurity ; frees himself 
 completely from works, becomes omniscient, penetrates 
 all, and is immortal." " He who, renouncing all labour, 
 reaches the state or condition called paramahansa, or the 
 ascetic of the last degree, frequents the teertha of the 
 Spirit, knows all, in all things through the proper nature 
 of the sovereign Spirit, becomes immortal, viz. absolutely 
 free." 
 
 Such is the parallel between the principles of Brah- 
 manism and Soofeeism, and which have evidently become 
 engrafted on the ex-Mussulman systems of some, if not 
 indeed all, of the modern Dervish sects. The Maniik et 
 Tair of Fareed ud Deen 'Attar, and the Mesnevee Shereef 
 of Jellal ed Deen er Roomee, furnish much to corroborate 
 the conviction that these Mussulman authors drew their 
 inspiration from the religious reveries of the Hindoos. 
 Even the mystical Ghazals of Hafiz are deeply imbued 
 with the same. 
 
THE DERVISHES. 49 
 
 CHAPTER II. 
 
 ON THE ORIGIN OF THE DERVISH ORDERS. — THE ORIGINAL 
 ORDERS ; FORMS OF PRAYER ; CAPS, ETC. — TRADITIONS OF 
 THE ORDERS. 
 
 The word Derwish or Dervish is from the Persian 
 language, and is written ^J^j** It is composed of 
 two syllables, Der and Vish. The first, or Der, is the 
 same as the English word "door," and has the same 
 signification. Vish is probably from the Persian verb 
 Vihten, to beg. 
 
 Various meanings are assigned to the two syllables 
 taken together. Some say it means the "sill of the 
 door ; " others, " those who beg from door to door ; " 
 whilst there are many who declare that it signifies " in 
 thought " or " deep meditation," using the der as a 
 Persian preposition in, and not as a substantive, and 
 the vish as "thought." 
 
 I am inclined to give to the word the signification 
 now almost universally accepted, which is, "a poor 
 fellow who goes from door to door for assistance." 
 This is evidently the one in use all over the East, 
 in India, Bokhara, Persia, Turkey, Syria, and Egypt, — 
 in fact, wherever this class of people are known ; though 
 in those countries where the Arabic language is spoken, 
 Dervishes are known as Fakeers, plural Fukira; and in 
 Turkey the latter is often used, though of course erro- 
 neously, in the singular sense. 
 
 The Dervishes say that their original orders were 
 twelve in number. They trace back their source as 
 follows : — 
 
 Allah (God). 
 
 Jebrail (Angel Gabriel). 
 
50 THE DERVISHES. 
 
 Mohammed (the Prophet). 
 
 'Alee (the fourth Caliph). 
 
 Abu Bekir (the first Caliph). 
 From the Caliph 'Alee, they say, descended — 
 
 Hassan el Bahree. 
 
 Marufi Kerhee. 
 
 Surayee Sakattee. 
 
 Daudee Taee. 
 
 Junaydee Bagdadee. 
 
 Habeebee 'Ajemee. 
 
 Abu Bekir Shiblee. 
 
 Abu'l Mubarek Mahzumee. 
 
 'Abd ul Kadir Ghilanee. 
 And from Abu Bekir, the first Caliph — 
 
 Selmanee Farsee. 
 The twelve original Orders are : — 
 i. The Rufa'ee. 
 
 2. The Sa'dee. 
 
 3. The Suhraverdee. 
 
 4. The Shibanee. 
 
 5. The Mevlevee. 
 
 6. The Kadiree. 
 
 7. The Nakshibendee. 
 
 8. TheVaisee 
 
 (which latter, they say, are £/z//-Mohammed). 
 
 9. The Jelvettee. 
 
 10. The Khalvettee. 
 
 11. The Bedawee. 
 
 12. The Dussookee. 
 
 The Dervish from whom I derived the preceding is 
 a member of the order of the Kddirees ; and as there 
 is much esprit de corps and rivalry among the various 
 Orders, he may have been biassed in favour of those 
 whom he placed highest in the list. 
 
 'Abd ul Kctdir Ghilanee was the founder of the sect 
 to which my friend and assistant belongs, and I may here 
 add, as a word of information regarding Arabic surnames 
 such as the present, that 'Abd signifies the servant ; ul 
 is the Arabic article and preposition, the and of the ; 
 and Kadir, the Powerful, which is one of the Islam 
 
THE DERVISHES. 
 
 51 
 
 attributes of God; so that his name is the "Servant 
 of the Almighty." Ghilanee shows that he was a native 
 of the province of Ghilan, in Persia. The Islam names 
 of Mohammed, Ahmed, Mahmood, Mustapha, Ismail, 
 'Alee, &c. have each a distinct signification, more or 
 less connected with God, and most Mussulmans have 
 properly two names, though neither are family names 
 in our sense. The Prophet's names were Mohammed el 
 Mustapha, or " Mohammed the Chosen." 
 
 Ahmed Sa'eed Ruf&ee was the founder of the Order of 
 the RufcCees, generally known among European travellers 
 as the " Howling Dervishes," from their peculiar mode of 
 worship. He was the nephew of 'Abd ul Kadir Ghilanee, 
 and, therefore, also from the same part of Persia. His 
 own followers considered him peculiarly holy; so much so, 
 that they say he even declared regarding himself, " This 
 foot of mine is over the necks of all the saints of Allah." 
 
 Among the Kadirees, the office of Sheikh, or Chief of 
 a Tekkieh (convent), is hereditary, and descends from 
 father to son ; and in case the latter be a minor, the 
 brethren select one of themselves to act for him until 
 he becomes of the age of twenty. 
 
 Among the traditions of the Order of the Kadirees 
 I would quote the following, as it sustains the saying 
 of his nephew Rufaee. 
 
 "It is related that once the daughter of the Prophet 
 of God, Fatimah, saw in a dream, that a man came out 
 of her father's apartment, holding a large candle in his 
 hand, the light of which extended from the East to the 
 West. She mentioned this to her father, in the presence 
 of her husband 'Alee, who was the nephew of the 
 Prophet. The latter interpreted it, that ' one would 
 come after him ('Alee), whose sanctity would resemble 
 the candle, and be the chief of all saints.' 'Alee ex- 
 claimed against this, on the ground that he himself was 
 the chief. 'No,' said the Prophet, 'the one I allude to 
 will have his foot on the neck of all the saints, and 
 all will come under his rule ; those who do not bear 
 his feet on their shoulders, and bend before him, will 
 bear bags on their shoulders.' 'Alee would not admit 
 e 2 
 
52 THE DERVISHES. 
 
 this, and declared that for one he would refuse to bear 
 him. Just then, the Prophet miraculously created a 
 child ; and as there was some fruit on a high shelf of 
 the room, he asked 'Alee to reach it down for the child. 
 'Alee attempted to do it, but was not high enough, and 
 the Prophet placed the child on his ('Alee's) neck, so 
 as to reach the fruit. 'Alee having submitted to this, 
 ' See, see ! ' exclaimed the Prophet, ' you already bear 
 the person I allude to on your neck.' This child was 
 'Abd ul Kadiree himself." 
 
 If there be really but twelve original Orders, these 
 have many branches. The principal branches are said 
 to be descended from Hasan el Basree, and it is 
 these which are prevalent now in the Ottoman Empire. 
 Some others are from Selman i Farsee. The Mevlevees, 
 the Nakshibendees, and the Bektashees are thus said 
 to be descended from Abu Bekir es Sidik, the first 
 Caliph. The Bektashees are all deemed to be Sayyids, 
 or descendants from the family of the Prophet. The 
 Tesleem task (a white stone), worn on their necks, has 
 its origin from Abu Bekir, who, they say, once having used 
 language which gave offence to the Prophet, repented 
 of it, and in memory of his fault fastened a small stone 
 around his neck, and when he came to chapel put it, 
 in the presence of the Prophet, into his mouth to 
 prevent himself from speaking improperly. The Bek- 
 tashees are all ^Aleeide (Dervishes). 
 
 The Khalvettees wear leggings, called Somtik, in 
 memory of those worn by the Prophet in the battle 
 of Bedr i Uhud, and great care is taken by them not 
 to soil them. They are in the form of boots, and made 
 of black leather. 
 
 In the earlier times of the Dervishes, their Orders 
 have names or titles different from those of the present. 
 These were mere explications of their tenets or prin- 
 ciples, and it was only at a later period that they took 
 the names of their founders. 
 
 I will therefore mention a few of these titles, but 
 refrain from digressing on a part of my subject foreign 
 to the object in view. 
 
THE DERVISHES. 
 
 53 
 
 i. The Hulullieh, or those who, by devout contempla- 
 tion, became inspired by God. 
 
 2. The Ittihadieh : or those 
 who deem God ever present, 
 and fill the mind of His wor- 
 shippers with no other idea than 
 of Himself. 
 
 3. The Vusoolieh: or those 
 who believe that by constant 
 devout contemplation of God 
 they become peculiarly con- 
 nected with Him, even in the 
 present life. 
 
 4. The 'Ashkieh : or those 
 who keep their minds con- 
 stantly filled with a devout love 
 for God. 
 
 5. The Telkeenieh: or those 
 who reach God by prayer, and 
 by the means of constant de- 
 votion. 
 
 6. The Zureekieh : or those 
 who by constant contemplation 
 of their founder, or their imme- 
 diate Sheikh, enter into his spirit, and dwell with it. 
 
 7. The Wahdettieh: or those who constantly con- 
 template the unity of God. 
 
 I have much endeavoured to find a sensible cause for 
 the peculiar forms prescribed by the founders of the 
 various Orders of prayers and costumes, but without 
 success. Some wear caps of peculiar shapes, many 
 made up of gores, or sections, called by the Dervishes 
 Terk, a word signifying abandon, varying in number in 
 different Orders. For instance, whilst the Bektashees 
 wear five or seven Terks, the Nakshibendees have eighteen. 
 Some of their caps bear inscriptions, mostly verses of 
 the Koran, and some are made in the shape of a rose. 
 Others wear a turban of black, white, or green colour. 
 The colour of their mantles also varies. They have a 
 variety of prayers, though generally these are the same 
 
 THE HULULLIEH. 
 
54 TH E DERVISHES. 
 
 as those of all other Mussulmans, and are followed 
 by one for the Prophet, his family, and friends, their 
 founder, and the reigning sovereign. In fact, I have 
 only been able to learn that they all owe their origin 
 to the will of their founder, called by them the Peer, 
 a Persian name signifying Elder. To some of their 
 customs and parts of their dresses also a miraculous 
 origin is assigned, which, I do not doubt, is perfectly 
 satisfactory to themselves. 
 
 Some of them stand upright when performing the 
 Zikir, or "call upon the name of Allah;" others sit; 
 some form a circle, and put their hands on the shoulders 
 of their companions to the right and left, and shake 
 their bodies forward and aft, to the right and to the left, 
 their animation and excitement increasing as the cere- 
 mony proceeds. Some cry out the Zikir with a loud 
 voice, as also the Mussulman " Confession of Faith" (La 
 ildha ilia Allah ve Mohammed Resool Allah), " There is 
 no God but Allah (the God), and Mohammed is the 
 prophet of Allah ; " whilst others, like,, the Mevlevees 
 (called by travellers from Europe the Dancing or Turning 
 Dervishes), move round in a quas /-mystic circle, in pro- 
 found silence, mentally reciting the same. I have been 
 told that the custom of these latter refers to the har- 
 monious movement of the universe, and that the soft 
 music of their order is symbolic of that of the spheres ; 
 but I am inclined to doubt it. 
 
 These two distinctions of vocative and contemplative 
 Dervishes are said to refer to the command of the Prophet 
 to Abu Bekir, the first caliph, whilst concealed together in 
 a cave, " to recite the Zikir in silence," so as not to be 
 heard by their pursuers ; and to 'Alee, the fourth caliph, 
 when he inquired of him what he ought to do so as to 
 receive Divine assistance — " to call loudly God's name 
 without ceasing." 
 
 All of these forms of worship are of Mohammedan 
 origin, whilst many of the principles of the Orders date 
 back to a much more remote period, and may be there- 
 fore designated as Soofeeism, of which more will be said 
 hereafter. 
 
THE DERVISHES. 55 
 
 As a general rule, no Dervish who has not been the 
 Sheikh (chief or master) of a Tekkieh, can wear a turban 
 folded round his cap. The turban is called Sarik, Imdmeh, 
 and Destar. A Sheikh may, however, name a large num- 
 ber of Khaleefehs, or " deputies" (successors), all of whom 
 can wear the turban around their caps. These are con- 
 sequently considered as honorary Sheikhs, or masters. 
 The cap is called by most of the orders Kulah. 
 
 The Ruf&ees wear twelve Terks, and the colour of 
 the Sheikh's turban is black. They perform the Zikir 
 standing upright. The hall in which they worship is 
 called the Serheed Khaneh. 
 
 MEVLEVEE. 
 
 The Mevlevees wear a tall white or yellowish cap, 
 without any Terks, and the colour of the Sheikhs' 1 turban 
 is green, because these are generally Say y ids, or descen- 
 dants of the Prophet. As afore- stated, they perform 
 their prayers standing upright, and in silence, turning 
 round from east to west. On Sunday and Friday they 
 perform a prayer called the Ismi Jellal, seated in a circle, 
 
56 
 
 THE DERVISHES. 
 
 1,001 times. This prayer is simply the word Allah. Their 
 hall is called the Sent' Khaneh. 
 
 MEVLEVEE. 
 
 The Kddirees wear four Terks in their cap, embroi- 
 dered. Their Sheikhs have each seven Terks, and the 
 colour of their cap is white if they be not Sayyids. They 
 move round the hall standing upright, their hands placed 
 on the shoulders of their neighbours. Their hall is 
 called the Terheed Khaneh. 
 
 The Bedavees have twelve Terks in their cap; the 
 colour is red, and they gerform their religious exercises 
 like the Ruf&ees. Their hall is also called the Terheed 
 Khaneh. 
 
 The Dusookees have no Terks ; the colour is white, and 
 they perform on foot. 
 
 The Sddees have twelve Terks ; they wear turbans of 
 a yellowish colour, and perform on foot. 
 
 The Khalvettees have no Terks in their Knlah, or cap ; 
 it is, however, divided into four angles ; the colour is 
 white, yellow, green, or other, and they pray on foot. 
 
THE DERVISHES. 57 
 
 The Nakshibendees have four Terks ; colour generally 
 white, though they may wear any other : the cap is 
 always embroidered, and originally contained a verse of 
 the Koran. They perform seated a prayer called the 
 
 NAKSHIBENDEE. 
 
 Ikhlas 1,001 times. One remarkable peculiarity of this 
 order is, that when they assemble to perform this prayer 
 they divide among their number 1,001 pebbles; and as 
 each one recites an Ikhlas, he lays down in the circle 
 one of these as evidence of the fact, until all are recited. 
 
 The Jelvettees wear twelve Terks : the colour of their 
 cap is green, and all may wear turbans. They perform 
 on their knees the Zikir and the Ismi Jellal. 
 
 The Hamzavees, or otherwise called the Melameeyoons, 
 have no distinction of costume, "cap, nor belt. They 
 all perform seated, and in silence, contemplating the 
 Divine Spirit, and seeking for JVoor, or " Divine Light." 
 
 The Bair&mees, ShcCbanees, &c. all are like the Khal- 
 vetees. 
 
 The Bektashees have four and twelve Terks ; their colour 
 is white and green. They have no special form of prayer, 
 nor position ; but it is said that they perform like the 
 Nakshibendees. 
 
58 THE DERVISHES. 
 
 Some say that there are as many as sixty different Orders 
 of Dervishes, and others even a hundred, each bearing 
 the name of its founder. It would scarcely repay one the 
 trouble to endeavour to enumerate them, and their shades 
 of difference. In the Order of the Bektashees, there are 
 branches from the original stock, some more pantheistic 
 than the others, and I presume that the same may be 
 said of some of the other Orders. A few have been pro- 
 hibited at Constantinople, such as the Bektdshees, on 
 account of their too intimate connexion with the Janis- 
 saries ; though, at the present time, they are not molested. 
 They do not generally bear a good reputation, and are 
 said to be quite atheistic, and not much attached to the 
 principle of the Koran, nor firm believers in the pro- 
 phetic mission of Mohammed. They generally are warm 
 'Aleeides, or followers of the Caliph 'Alee, and are there- 
 fore Soofeeists, or "Islam Spiritualists," which will be 
 alluded to later in this work. 
 
 I am not aware that any one has written either a his- 
 tory or an account of the various Mussulman religious 
 orders known under the title of Dervishes. The subject 
 seems to be one of an original character, and interesting 
 to the public, and especially to the travellers in the East, 
 who have no means of acquiring any information regarding 
 a class of individuals whose forms of worship strike their 
 curiosity. 
 
 The difficulty which lies in the way of collecting facts 
 respecting the Dervish orders will be apparent to Oriental 
 students, and indeed I feel that I have been presumptuous 
 in venturing to assume so serious a task. To all things 
 there is, however, a beginning, and, though my humble 
 sketches may appear imperfect, nevertheless they will 
 serve as a nucleus to the labours of those who succeed me. 
 
 I have, endeavoured to obtain my information from the 
 most authentic sources within my reach, both oral and 
 written, as well as printed. To offer a criticism on the 
 belief of my Mussulman friends (for among the Der- 
 vishes of Constantinople I have several estimable and 
 valued friends), to draw comparisons between what may be 
 called the religious superstitions of Mohammedanism and 
 
THE DERVISHES. 59 
 
 Christianity, forms no part of my plan. The enlightened 
 reader is left to draw his own conclusions thereon, and 
 to receive whatever impressions, favourable or unfavour- 
 able, which the recital may make upon his mind. 
 
 It has been thought by some persons that Freemasonry 
 existed among the Mussulmans of Constantinople under 
 another title, and consequently in other parts of the East. 
 This I do not find to be the case, though, like in most 
 secret fraternities, there may be points of resemblance 
 accidentally. I have had an indirect intercourse with a 
 Mussulman, who asserted that Freemasonry does exist 
 there, and he gave even a list of the places in which 
 lodges were held in various parts of the Empire, adding 
 that the Grand Lodge existed on the Lake of Tiberias, 
 in Palestine, where it had been taken after the destruc- 
 tion of Jerusalem. It must, therefore, have existed, and 
 does still exist, among the Jews. I regret to have to state 
 that, notwithstanding all my researches to verify this 
 declaration, I have not found any trace of the fact on 
 which I could rely. My opportunities of inquiry here 
 have been numerous, and my desire to meet with brethren 
 amongst Mussulmans led me to use all proper zeal in the 
 pursuit of this desirable object. Others may, perhaps, 
 meet with more success. The title by which, it is said, 
 Mussulman Freemasons are known is Melameeyoon ; and, 
 when I come to speak of this order of Mussulman Der- 
 vishes of the 'Aleeide sect, the reader may judge how 
 far the statement is incorrect. 
 
 I may here add that there are a few Mussulmans of my 
 acquaintance, some of them in high official positions, 
 who have become Masons in Europe, mostly in France. 
 There are also others who belong to lodges in Constan- 
 tinople and other cities of the Ottoman Empire, and 
 there are many lodges in India, to which Hindoo Mus- 
 sulmans belong. 
 
 It is rather strange that the Dervishes of the Bekta- 
 shee order consider themselves quite the same as the 
 Freemasons, and are disposed to fraternize with them. 
 The name of Freemasonry in the Turkish language is 
 Fermdso7i, and is one of great reproach. It signifies 
 
60 THE DERVISHES. 
 
 atheism of the most condemnable character, and this 
 may be said of the Bektashees, who, from some reason 
 or other not quite clear to me, are held in small repute 
 among other Mussulmans, even those belonging to the 
 other Dervish orders. No one in Constantinople may 
 consider himself at all complimented when he is called 
 a " Fermason" or a "Bektashee," no more than a Pro- 
 testant is when called a Methodist by a devout Catholic, 
 or a Voltairean by an ordinary Christian. 
 
 Inspired with the most laudable desire to withdraw 
 his people of Arabia from the worship of idols, Mo- 
 hammed proclaimed to them the adoration of an 
 Universal Deity, the Creator of all things, and a perfect 
 resignation to His Divine will. 
 
 This Deity must have been already well known in 
 Arabia, previous to the advent of Mohammed as a 
 prophet, under the name of Allah ; a word most probably 
 derived from the Hebrew of Elohim. It is composed 
 of two Arabic words, al, the article the, and lah or 
 Alah, which together is now written Allah. It is formed 
 in Arabic of only four letters, A, I, /, h, called four 
 mystical letters, marking in a peculiar manner the 
 Divine Essence. 
 
 I need no more than remind the reader that the 
 Arabic language is derived from the Hebrew, and that 
 it is a Semitic tongue. It is therefore composed of 
 radical letters, two, three, or four of which forming all 
 the words of the language, under certain grammatical 
 rules. 
 
 The definition which Mohammed gave to this Deity, 
 when interrogated thereon by the Jews and Christians, 
 the Magi, and other idolaters, is seen in one of the 
 chapters of the Koran — the book containing his in- 
 spirations — and called the Ikhlas, or the " most pure." 
 He there says : — 
 
 "It is that God, who is unique, self-existing, from 
 whom all creatures receive their existence ; who does 
 not beget, nor was begotten ; and who has no equal 
 amongst all that exists." 
 
 The latter part of this definition shows that he under- 
 
 
THE DERVISHES. 6 1 
 
 stood the Christians of Syria and Arabia as believing 
 in more than one God. Whether or not the nature of 
 the Trinity was ever properly explained to him, cannot 
 now be ascertained, but it is clearly seen that it was 
 unsatisfactory to him ; so much so, that during the whole 
 of his career he condemned, in the strongest terms, the 
 Trinity, as a system of false religion, as much to be 
 avoided as the worship of fire and of idols. He deno- 
 minates the Christians in the Koran as Mushrikeen, or 
 those who associate others with God. The idolaters he 
 calls San&im, or those who actually worship idols made 
 by the hand of man. 
 
 This comprises all that he had in view to combat or 
 refute in other religions, and it has thus been explained 
 by an eminent writer on his faith : — 
 
 " The God whom I adore, and who should be adored 
 by all, is a unique Deity, simple in His essence, and 
 separated from all other beings by attributes peculiar 
 to Himself. He is self- existing, and has no need of 
 anything for His existence ; and all things exist by 
 Him. He does not beget (this is against the opinion 
 of the Jews, who believe that 'Ozair or Esdras was the 
 son of God) ; He was not begotten (which is against 
 the Christians, who believe that Jesus Christ, born of 
 the Virgin Mary, is the Son of God, and is God), and 
 that He has no equal (which replies to the Magi of 
 Persia, followers of Zoroaster and Manes, and believers 
 in the two equal principles of power — Oromasdes and 
 Ahriman — the Good and Evil Spirits and Deities; as 
 well as against the Arabian idolaters, who sustained that 
 there were certain spirits called the Benau Hasha, which 
 were the companions and associates of God)." 
 
 This God he declared to be without beginning or end, 
 and so far superior to His creatures that no one could 
 have any conception of His immensity. Though His 
 power and essence pervades every part of His creation, 
 He is wholly invisible to ordinary mortal eyes, and His 
 power and magnitude can only be comprehended by 
 witnessing His works. One eminent writer says, "AH 
 that the mind, the sense, and the imagination of man 
 
62 THE DERVISHES. 
 
 can fancy regarding Him, be it ever so solid, falls at 
 once before His majesty." Another declares, " Do not 
 fatigue yourself with any ideal conceptions of Him, for 
 it is all a useless labour." A celebrated Mussulman 
 writer says it is impossible to form any idea of God, 
 because He is superior to all comparisons, and there 
 are no terms of human language which can convey any 
 idea of His magnitude. 'Alee, the fourth Caliph, who 
 among the Arabs was a man of much education, and 
 served as an amanuensis for the Prophet, whose daughter 
 he married, is said to have observed that " he who knows 
 himself knows God ; " and the same idea is confirmed 
 in the words, — 
 
 " Thy soul is a cunning proof, and an invincible argu- 
 ment, of the existence of God. 
 
 " By reflection thou knowest thyself, thou knowest 
 that thy existence is the work, and that there must be 
 a worker." 
 
 Another states, — 
 
 " The existence of God being the same as His essence, 
 know then that thy being, which receives its existence 
 from Him, is the proof of thy existence." 
 
 The Founder of the Order of the Mevlevees, and the 
 author of a celebrated mystical work, called the Meth- 
 nevee Shereef, says : — 
 
 "To what purpose are all the efforts of the human 
 mind to comprehend that Being who is above all com- 
 bination, all distinction % 
 
 " He is a tree without branches or body, or roots, to 
 which the mind can be attached. 
 
 " He is an enigma for which no natural nor meta- 
 physical meaning can be found ; nor of whom a satis- 
 factory explanation can be given. 
 
 " Who has ever found in His existence any mystical, 
 symbolical, or demonstrative comparison % 
 
 " He is infinitely above the capacity of our under- 
 standing — of our imagination ; and we lose ourselves 
 in vain conjectures whenever we seek to comprehend 
 Him, or even to suspect what He is. 
 
 " It is, therefore, in vain for us to seek for words by 
 
THE DERVISHES. 6$ 
 
 which to discuss properly His being. All that we may 
 do is to adore Him in respectful silence." 
 
 In the view of still further explaining what Mohammed 
 understood by Allah, I may be permitted to add that 
 the unity of God is alluded to in the 89th chapter of 
 the Koran, where God is said to have sworn by the pair 
 and impair; the first are His creatures, and the second 
 Himself; and one of its verses says, — "We have created 
 all things double; but we say that God is one and 
 unique." 
 
 A Persian writer states that no one should say /", 
 because that property belongs alone to God ; and a 
 Turkish proverb adds that — "Whoever, other than 
 God, says /, is a Satan ; because he who says / must 
 be a demon ; for none but God can use that word 
 with truthfulness, as all things came from Him, all are 
 in Him, and obey Him. He only is self-existent." 
 
 A pious Mussulman, and an author of celebrity, used 
 to declare, — " When I say God } I have said all things ; 
 for all else is but folly, or the fancy of foolish desires." 
 
 Another states, — " Since my heart is turned towards 
 God, speak to me of nothing else than Him." 
 
 Allah is therefore defined as Omniscient and Omni- 
 potent, and pervades all His creation. It is not held 
 that He is in any particular place. I would, nevertheless, 
 express my conviction that Mohammed was not pan- 
 theistic, in the modern sense, and much less that he 
 believed in the modern metempsychosis. He, however, 
 believed that the spirit of man was of a Divine origin, 
 but made a wide distinction between the life which all 
 creation enjoys, and the breath of life possessed by 
 human beings. In this sense a writer tells us as a 
 tradition, that Moses having asked of God where He 
 was, he received the reply, " Know that when you seek 
 for me you have already found me." 
 
 It is related that an Arab of the desert being asked 
 how he knew there was a God, answered : — 
 
 " By the same by which I know from the traces in the 
 sand that a man or an animal has passed over it. Is 
 not the heaven decked with its bright stars, the earth 
 
64 THE DERVISHES. 
 
 with its fertile fields, the sea with its numerous waves 
 sufficient proofs of the existence and the greatness of a 
 Creator?" 
 
 Another child of the desert, in reply to a similar ques- 
 tion, said : — 
 
 " Is there any kind of a torch to behold the brightness 
 of the Aurora 1 " 
 
 And, to a companion who had met with a serious mis- 
 fortune against which his own cares were unavailable, he 
 said : — 
 
 " There is no other recourse or refuge from God than 
 in Him." 
 
 In the Dervish acceptation of Allah, He is their All in 
 all. To think of Him at all times, to contemplate His 
 majesty and power, and to call upon His name for aid 
 and succour during their mortal existence ; to adore and 
 worship Him in the most devout manner, and thereby 
 increase their own sanctity and consequent spiritual 
 power, — is the basis of all their belief. They consider 
 it highly meritorious to pronounce audibly, or mentally, 
 
THE DERVISHES. 65 
 
 His holy name most frequently, and even go so far as to 
 strive to do this in a short space of time. If any one 
 can call upon the name of Allah a hundred times in a 
 minute, it is held to be still more meritorious to do so 
 double that number of times in the same period of time. 
 They believe that God, or Allah, will, and does, manifest 
 Himself to the devout worshipper in a special manner 
 whilst so occupied, and that around the heart a Divine 
 light, or Noor, is shed in answer to his frequent calls. 
 Also that the word Allah becomes distinctly impressed 
 upon the heart in letters visible to the spiritual eyes of 
 the devotee. 
 
 The faith or religion which Mohammed proclaimed to 
 his brethren of Arabia he called the Deen el Islam, or 
 the obligation of perfect submission to the Divine will 
 and decrees of Allah. He considered the word Deen 
 to be the only true and correct faith, the right path lead- 
 ing to eternal happiness. 
 
 The word Islam is fruitful in definitions, all derived 
 from the same radical letters, s, I, m, Salama, among 
 which is Saldm, "compliment" or "salutation," and 
 peace ; and Saldmel, salutation or safety. From it 
 also is framed the past participle, Moslem, and its plural, 
 a noun of multitude, Musalmdn, and the feminine noun, 
 Moslimeh, all signifying those whose faith is a belief in 
 Divine decrees, and humble submission to the will of 
 Allah. 
 
 The author of the Meihnevee Slier eef afore-mentioned 
 says : — 
 
 " In whatever place we may be, we are, Lord, subject 
 to Thy commands ; be we wherever we may, we are 
 always with Thee. We say to ourselves, ' Perhaps we 
 may find a path leading elsewhere.' How vain is this 
 idea, for all paths lead ever to Thee." 
 
 The opening chapter of the Koran commences, " Lead 
 us, O Lord, in the right path," that is, in the true path 
 of Islam ; and in the chapter called Ariam, the Lord 
 says, " This is the true path, follow it, and seek none 
 other, for they will mislead you." 
 
 This mention of a Path is evidently the origin and 
 
 F 
 
66 THE DERVISHES. 
 
 basis of the paths (Tarikat) of the Dervishes. I mention 
 them as Orders, or Sects, but the proper and correct term 
 is Paths. All these are different pathways leading to the 
 same Allah, just as^an Oriental poet says, " Though we 
 may each look out of different windows, we all see the 
 same one great sun, source of light and warmth." 
 
 In the chapter of the Koran called " Ibraheem," there 
 is the following : — 
 
 " Religion is like unto a tree — like the palm-tree, the 
 roots of which are in the depths of the ground, and its 
 branches raised towards heaven, and which, by Divine 
 order, gives fruit in its time. On the contrary, impiety 
 is a wicked plant, like the coloquint, which is out of the 
 ground, for it is easily pulled up on account of possess- 
 ing no roots to sustain it." 
 
 An Islam author says there are four kinds of persons 
 who serve God : — " The wise through a spirit of obedi- 
 ence, the penitent through fear, the devout through desire, 
 and the just from a sincere love for Him." 
 
 In one of the chapters of the Koran it is forbidden to 
 compel anyone to abandon his own faith for that of Islam ; 
 but in another, produced at a later period of the Pro- 
 phet's mission, it is ordered that war should be carried 
 on against all those who did not believe in it — the Jews, 
 Christians, Magi, and Sabeans, — either to compel them 
 to embrace it, or pay him (Mohammed) tribute as a 
 temporal sovereign. 
 
 So intimately is an account of the Dervishes connected 
 with the history of Mohammed, the prophet of the Arabs, 
 and now of the whole Mussulman world, that some par- 
 ticular allusion to him seems to me here necessary. No 
 one can peruse the Koran without being impressed with 
 a high estimate of his character as a religious reformer 
 and a law-giver, especially when they remember him only 
 as a camel-driver (the title of reproach generally given 
 to him by Christian writers). How different his origin 
 and early history when compared to that of Moses, who 
 was brought up at the court of Pharaoh, among the 
 learned and wise of Egypt ! All Mussulmans say that he 
 could neither read nor write, and we have no knowledge 
 
THE DERVISHES. 67 
 
 of his early education in any religion whatever, much 
 less in the deeply spiritual principles which appear in the 
 Koran. Under these circumstances, it is but common 
 justice to admit that he was certainly a very extraordinary 
 man ; indeed one of the most remarkable that the world 
 has upon its records. When arrived at an age when man 
 can feel and judge for himself, he was fully impressed 
 with the deeply seated conviction that he was specially 
 designed by the Creator of the Universe to reform his 
 brethren the Arabs, and withdraw them from the most 
 absurd belief in the power of idols, the work of human 
 ingenuity, and lead them to the worship of one only 
 God. This conviction he entertained to his last hour, 
 and he never presumed to ascribe to himself any other 
 character than a Resool, or envoy of Allah to call the 
 misled into the true path. We call him a Prophet, signi- 
 fying one inspired by God, and the question is open only 
 as to his inspiration. With the convictions which he 
 fully entertained of the errors of a Christian faith in a 
 Trinity, and of the Arabs in the worship of their idols, 
 his intentions were salutary, honest, and benevolent ; and 
 we are led to ask whence he received these impressions, 
 these impulsions, to do good, if not from the great Source 
 of all good designs 1 To plead for him a want of edu- 
 cation, of a more intimate and correct acquaintance 
 with the contents of the Old and New Testament, is to 
 admit the falsity of his inspiration, for it is proper to 
 suppose that God would have supplied this deficiency in 
 a prophet. 
 
 We must, therefore, take him as he was, — an Arab, 
 an uneducated man, a strong-minded human being, gifted 
 with an extraordinary intellect, and of a strength of will 
 and purpose which sustained him through an eventful 
 career. Still the weaknesses of humanity were strong 
 in him : he had many of the frailties of the flesh, and was 
 filled with a strong ambition to carry out what he had 
 designed to effect. He showed much ability in manag- 
 ing the various people upon whom he wished to exert an 
 influence for their own spiritual good, and he stood per- 
 fectly alone in the opening of his career. That he suc- 
 F 2 
 
68 THE DERVISHES. 
 
 ceeded in correcting their abuses, and withdrawing them 
 from their idols, cannot be denied; and his religious 
 principles are still honoured by a vast portion of the 
 human race in Asia, Africa, and Europe. There are 
 reflections in the Koran which would do honour to an 
 educated theologian, and his followers are taught to ex- 
 pect only his intercession as a saint in heaven with the 
 Allah whom he himself adored and worshipped. Although 
 many of the Arabs of his time possessed much mental 
 ability — many of them were even poets — they possessed 
 no literature, and had but .small means of extending and 
 perpetuating knowledge. Thrown at an early age upon 
 his own resources, Mohammed evidently acted upon prin- 
 ciples of honesty and uprightness, and it has never been 
 shown that he deviated from them, or abused the con- 
 fidence of his employer, who subsequently married him. 
 He grew up to manhood, possessing the respect of all of 
 his acquaintances and relatives, and it is only a matter 
 of surprise that, knowing the value and utility of letters, 
 he never applied himself to learn them. As a mer- 
 chant he is said to have made several journeys into 
 Syria. During these he became acquainted with the 
 Christianity of the Greeks and the faith of the Jews. 
 His unfavourable impressions of the former are seen 
 from his continual condemnation of it in the Koran. 
 He probably visited their churches, and witnessed the 
 reverence paid there to the images of the saints of the 
 Greeks ; he there learned the doctrine of the Trinity, 
 without, however, being able to comprehend it, and in 
 his own conscience denounced both as unworthy of his 
 respect. 
 
 There is no reason to believe that Mohammed received 
 any religious instruction either from the Jews or the 
 Christians. The Arabs doubtlessly possessed a know- 
 ledge of the Old and New Testaments, especially of the 
 former, and many traditions regarding the earlier history 
 of mankind, some of which differ widely from the ac- 
 counts given in the Bible. Few copies of the New Testa- 
 ment must have existed among them, judging from the 
 little allusion to any of its characters by the Koran. 
 
THE DERVISHES. 69 
 
 Mohammed's innumerable mystical and philosophical rea- 
 sonings are totally distinct from the writings of those 
 who composed the Bible. The story that he procured 
 the Biblical knowledge which is comprised in the Koran 
 from a Jew is too baseless for belief, and evidences its 
 origin in the malice and hatred of the earlier denun- 
 ciators of his faith. There is really no proof existing 
 to show that the Koran is due to any other source than 
 his own inspiration ; and whatever it contains of good 
 or evil must, therefore, be attributed to no one else than 
 himself. 
 
 Mohammed does not reject either the Old Testament 
 or the New. He believed in the Prophets who preceded 
 him, and that those who were so directed left each his 
 own book. Whatever in their books did not agree with 
 the information possessed by him, he attributed to the 
 perversion of more recent copyists. As to the New 
 Testament of the Christians, it would seem that he 
 believed these had perverted its original contents oil im- 
 portant points, and so made Jesus Christ to say many 
 things regarding Himself which are not true. This has 
 led many Mussulmans to believe that there exists another 
 New Testament, containing none of the changes intro- 
 duced, they say, by modern Christians, and I do not 
 doubt but that they really entertain this conviction. 
 
 Mohammed declared that Jesus Christ was of a miracu- 
 lous origin — that he was born of a virgin, and that he 
 was both a Prophet and the " Spirit of God," Rooh Allah, 
 yet he denies in strong terms that He is God. He 
 says, moreover, that Christ foretold his coming when He 
 said, " 1 will send a Comforter," &c. This appears in 
 the chapter of the Koran called Saf, when Christ says 
 to the Jews, " O children of Israel ! I am He whom 
 God has sent to verify and accomplish all that has been 
 revealed before me in the law of Moses, and to announce 
 another envoy who is to come after me, and who will 
 bear the name of Ahmed." 
 
 Mohammed declares himself to be the last of the Pro- 
 phets, and that his mission is the seal of all those who 
 preceded him. In the third chapter of the Koran it is. 
 
70 THE DERVISHES. 
 
 said that the angel Gabriel was sent to Mary to announce 
 to her, " God announces to you His word (Kelamet, or 
 Word), whose name will be Christ, or Messiah Jesus, and 
 who will be your Son, worthy of all respect in this world 
 and in the other." 
 
 Again, it is stated therein, " O Mary, God has elevated, 
 purified, and very particularly chosen you among all the 
 women in the world. O Mary, submit to your Lord ; 
 prostrate yourself before Him, and worship Him with all 
 those other creatures who adore Him. This is a great 
 secret which I reveal to you." 
 
 In another chapter, called the JVesd, are these words : 
 "The Messiah is Jesus, Son of Mary, the Envoy of 
 God, His word, which He announced to Mary, and the 
 same Jesus is the Spirit proceeding from Him." 
 
 By the word Spirit an eminent Oriental author says is 
 meant, " He is endowed with a ' Spirit,' which pro- 
 ceeded immediately from God, without the medium of 
 any Other cause." 
 
 In the chapter last alluded to there is the following 
 statement, which shows that Mohammed considered the 
 Messiah in the light only of one of God's creatures, and 
 not as God Himself : — " The Messiah does not disdain 
 to be and to call Himself the Servant of God, as do the 
 angels, the nearest to Him." 
 
 Mohammed commenced proclaiming his mission in 
 the fortieth year of his age. His inspirations were re- 
 tained in his memory, and, long after they were forgotten 
 by those to whom he delivered them orally, he not 
 unfrequently renewed them, showing thereby the great 
 strength of his memory. They were, however, written 
 down by his son-in-law and nephew, 'Alee, and by 
 'Othman, both of whom became caliphs, or vicars of his 
 mission, after his death. Thus the Koran was only com- 
 pleted in twenty- three years. The elegant construction 
 of the Koran, its perfect grammatical formation, and the 
 almost poetical beauties which it contains, have always 
 been the admiration of its readers ; and though in prose, 
 it is susceptible of an intonation which almost amounts 
 to a rhythmical measure. 
 
THE DERVISHES. 7 I 
 
 The word Koran is from the Arabic radical k, r, a, 
 to read, and, conformably with the grammar of that lan- 
 guage, the object read is Kur-an, or otherwise a " book." 
 Mohammed declared that its contents, in the form of in- 
 spirations, commenced descending from heaven, under the 
 charge of the angel Gabriel, during the moon or month 
 of Ramazan, in the night called the Lailei el Kader^ or 
 the " Night of Power." It has always been the subject 
 of discussion among pious Mussulmans, whether or not 
 the Koran was created, or emanated directly from God, 
 and this especially during the times of the Abbaside 
 caliphs. His own son-in-law, 'Alee, believed that it 
 was created like any other of God's creations, and, 
 having acted as the Prophet's amanuensis in writing it 
 out, he ought to know best. 
 
 After Mohammed's death, the chapters and verses 
 of the Koran were much dispersed, and Abu Bekir, 
 the first caliph, had them collected in one volume, 
 which he named the Mashdf, a title still used by many 
 when alluding to it There are seven original copies 
 mentioned by its commentators, — two made at Medinah, 
 one at Mekkeh, one at Koofa, one at Bassora, and one 
 in Syria, and another called the Vulgate. That made 
 by Abu Bekir is considered the primitive, and was 
 referred to for corrections by others. The Caliph 
 'Othman copied it off himself, and so did the Caliph 
 'Alee (the original), aided, however, by another friend 
 of the Prophet. Several chapters were abrogated, and 
 these now form a volume into which they have been 
 collected, called the Mensuhat (or " the Abrogated "), 
 one of which, a Dervish friend assures me, is now in 
 the library of the Royal Mosque of Sultan Bayazid of 
 Constantinople. There are also other copies of it in 
 existence, — one at Bassorah ; and it would be worthy of 
 translation into one of the European languages. 
 
 Mohammed died without any male heir. It is uncertain 
 whether he had any desire to form a dynasty. He was 
 evidently warmly attached to his son-in-law and nephew, 
 'Alee, the fourth of the direct caliphs or vicars of his 
 mission. The regular caliphs were Abu Bekir, 'Omar, 
 
72 THE DERVISHES. 
 
 'Othman, and 'Alee, called the Khidafa Rashideen, or the 
 direct or regular caliphs. They were all elected by the 
 Moslems of Medineh, and were men of great mental 
 abilities, — of simple and frugal habits, and worthy to 
 follow their illustrious Prophet, and carry out the prin- 
 ciples which he had inculcated. 
 
 Oriental writers represent that 'Alee aspired to become 
 the successor of his uncle, and there is no room to 
 doubt but that such would have been satisfactory to his 
 deceased relative, to whom he had rendered the most 
 confidential and important services, both with his pen 
 and his sword. But republics are apt to forget the 
 claims of their great men to their suffrages, and popular 
 favour is often carried away by the current of events, 
 and to be bestowed upon those who neither expect nor 
 merit it. Eminent men are allowed by them to descend 
 to their graves in disappointment, too often carrying 
 with them even the memory of their great deeds, and, 
 in the hour of peril and misfortune, these cry out, like 
 the blood of Abel from the ground, to the hearts of their 
 countrymen, who thus neglected them whilst living. So 
 it was with ; Alee, and the wrong done to him still divides 
 the Mussulman world into two distinct sections. Most of 
 the Dervishes, however, sue 7 A /eeides, who, as will be shown 
 hereafter, revere his memory, as well as deplore his fate. 
 
 The most influential members of the citizens of Me- 
 dineh were the Ansdrs, or those who had been the 
 faithful " assistants " of the Prophet. The widow of the 
 Prophet also still resided there, named A'yisha, and her 
 influence was very great among the devoted followers of 
 her late husband. This lady was the daughter of the 
 second caliph, 'Omar. It is worthy of remark that the 
 Prophet, as well as his direct successors, had Christian 
 and idolatrous servants in their service, and that it is 
 nowhere mentioned that any violence was ever used to 
 induce them to become Moslems. 
 
 The Dervishes declare that the Prophet designed 'Alee 
 as his successor, and they attach a mystical signification 
 to the intimate connexion which existed between them. 
 They say, that the Prophet on many occasions declared, — 
 
THE DERVISHES. 73 
 
 " I am the House, and 'Alee is my Door." They 
 ascribe to 'Alee all that is metaphysical in their faith, — 
 that is, mystical and spiritual, and some go so far as to 
 declare him superior in this respect even to the Prophet. 
 The warmer devotees of Soofeeism call him "Alee el 
 Ildkee, or " 'Alee, the Divine." 
 
 On the decease of 'Omar, the Moslems were again 
 called upon to elect his successor, and their choice fell 
 upon 'Othman, though 'Alee still refused to waive what 
 he considered to be his right. Seeing, however, the will 
 of the people, he acquiesced in their decision, and paid 
 homage to his more fortunate rival. His partisans were 
 greatly disappointed, and, aided by the widow of the 
 Prophet, fermented trouble to the new caliph. Now 
 commenced the first dissensions amongst Moslems, which 
 have had so direful an effect upon their political and 
 religious career. It is not improbable that differences of 
 interpretation had now also begun on passages of the 
 Koran, and that sectarianism had its origin at this 
 early period. 
 
 On the final succession of 'Alee, the fourth caliph, he 
 began his administration by removing from office all 
 those who had been appointed by his predecessor, with- 
 out any regard to their past eminent services, elevated 
 characters, and distinguished qualifications. This he 
 did, contrary to the advice of his friends and the wiser 
 of the citizens of Medineh, who saw, in such a course, 
 the seeds of future party strife, as well as disregard of 
 the welfare of the whole community, by men ambitious 
 only of attaining to power, so as to punish others for the 
 wrongs done to themselves. 
 
 The sad fate of 'Alee is well known to most readers 
 of Eastern history. He, and nearly all of his family, 
 were put to death by an Arab general named Mu'avieh, 
 who seized upon the caliphat without asking to be 
 elected to it. This violence is the origin of the present 
 two Islam sections, the Shee'as and the Sunnees, as well 
 as their varied subdivisions — among which are the 
 Dervish Orders. 
 
 It seems to me necessary to add a few remarks on the 
 
74 THE DERVISHES. 
 
 personal character of the Caliph 'Alee, with whose history 
 is connected so much that is interesting in an account of 
 the Dervish Orders. It is, however, desired to limit 
 them, as much as possible, to his position as a seceder 
 from the original principles of the Prophet. His bio- 
 graphy is so made up by them of the marvellous and 
 the incredible, that it rivals the position assumed by the 
 Prophet himself, and strongly conflicts with his own 
 remarks concerning him. If but a small portion of what 
 they relate about him be correct, the Prophet would 
 certainly have clearly stated his desire for him to suc- 
 ceed him, and even proclaimed him as such previous to 
 his decease. 
 
 'Alee is my beau ideal of the most chivalrous of war- 
 riors in the times of the Prophet, who, in consequence 
 of his valour, called him the " Lion of God," and his 
 sword, the gift of the Prophet, is revered throughout 
 the Islam world under the name of Zil farkain. In the 
 coat of arms of the Shah of Persia, a lion is seen holding 
 a sword in his paw, in memory of 'Alee. The Prophet 
 is said to have, on one important occasion, wrapped 
 his own mantle around himself and 'Alee, and declared 
 that they were one spirit. 
 
 On another occasion he is said to have declared — 
 " 'Alee is for me, and I am for him ; he is to me what 
 Aaron was to Moses ; I am the city in which all know- 
 ledge is contained, and 'Alee is its portal." 
 
 It is from among the descendants of 'Alee that the 
 more devout Moslems expect the Mehdee, who is to re- 
 appear on earth in company with the Prophet Elias, on 
 the second coming of Christ. This belief is connected 
 with the partisans of the metempsychosis, — among 
 whom the most prominent of the Dervish Orders are 
 the Bektashees. 
 
 The SheSa Moslems reject the caliphats of Abu Bekir, 
 'Omar, and 'Othman, and commence directly with that of 
 'Alee, whom they call the first Imam. After him are eleven 
 others, completing the full number of twelve, — the last 
 being the Mehdee afore-mentioned. The Druses declare 
 that the founder of their religion, Hakim hi Emr Iliah, 
 
THE DERVISHES. 75 
 
 was this same Mehdee, and that, having disappeared in a 
 mysterious manner, he will reappear in some new form 
 hereafter. 
 
 Not satisfied with the contents of the Koran, his 
 followers, soon after his decease, collected all of his 
 sayings together, under the title of Hadeethat, or tra- 
 ditions, which have now a value in their eyes almost 
 equal to the verses of that book. They were collected, 
 not only from the mouths of his immediate friends and 
 companions, the A?isdrs and the As-Adbs, but from others, 
 who declare that they heard them maintain them as 
 coming from the Prophet. 
 
 The friends of 'Alee have also collected his sayings, 
 independent of the remarks made by the Prophet, and 
 they hold them in high estimation. I cannot see in 
 them anything peculiarly mystical, or even religious, 
 so as to warrant him to be placed in the elevated posi- 
 tion assigned to him by the 'Aleeide Dervishes. The 
 following are a few of his sayings : — " I am a servant of 
 whoever has taught me one letter.'' " A secret known 
 to ten persons is no longer a secret." " Benefit your 
 offspring with the blessings of learning." " Any service 
 ever written is perpetuated." " When you are troubled 
 by worldly affairs, remember the pleasure existing be- 
 tween ease and difficulty." 
 
 In concluding the present chapter, I will add that the 
 earlier commentators on the Koran deduced from it 
 the laws and precepts which still form the basis of Mus- 
 sulman jurisprudence. They are comprised in a small 
 work entitled the Multika. These were — Hanefee, born 
 in Koofa, a.h. 80, and died in prison at Bagdad, in 
 a.h. 150 ; SAafeS, born at Ghaza, in Palestine, a.h. 150, 
 and died in Egypt, a.h. 204; Han Bellee, born in 
 a.h. 164, at BagHad, and died there in a.h. 241 ; and 
 Malekee, born at Medineh, a.h. 95, and died at the same 
 place a.h. 179. 
 
 Each has his advocates and followers, who differ from 
 each other quite as much as do the Dervish Orders. 
 
76 THE DERVISHES. 
 
 CHAPTER III. 
 
 An author of much celebrity for his Oriental studies 
 (Von Hammer) says, in reference to the Dervish Orders, 
 that " the tombs of the Sheikhs and Dervishes who have 
 acquired a certain celebrity by the foundation of an 
 Order, or by the sanctity of their lives, are not less 
 important in the Ottoman Empire than those of heroes 
 and conquerors. 
 
 " During the reign of the Sultan 'Othman, these Islam 
 monks formed a community more powerful and redoubt- 
 able than that latterly of the ' Ulema, or Doctors of Holy 
 Law. ' No monks in Islamism,' an expression of the 
 Prophet which should have been sufficient to prevent 
 all innovations and imitations of the monachaeism of the 
 Hindoos and the Greeks ; but the natural disposition of 
 the Arabs for a solitary and contemplative life caused 
 them soon to forget this precept, and the other phrase 
 of the Koran, * Poverty is my pride,' was the argument 
 which, thirty years after the death of the Prophet, is 
 that on which his sectarians based the origin of their 
 numerous monasteries ; since the Order of Fakeers 
 (poor) and of Dervishes (sills of the door) so mul- 
 tiplied in Arabia, Turkey, and Persia, that they reached 
 the number of seventy-two, exclusive of an equal num- 
 ber of heretic sects." 
 
 The following are the names which this writer gives 
 to the Tareeks, or Orders existing previous to the foun- 
 dation of the Ottoman Empire : — 
 
 i. Uwais. 8. Noorbakshee, or 
 
 2. Olwanee. Suherwerdee. 
 
 3. Edhemee. 9. Kubrawee. 
 
 4. Bestainee. 10. Shadallee. 
 
 5. Sakettee. 11. Mevlevee. 
 
 6. Kadiree. 12. Bedawee. 
 
 7. Rufa'ee. 
 
THE DERVISHES. 
 
 77 
 
 After the foundation of the Empire, there were the 
 
 13. Nakshibendee. 
 
 14. Sa'dee. 
 
 15. Bektashee. 
 
 16. Khalwettee. 
 
 17. Sainee. 
 
 18. Babayee. 
 
 19. Bairamee. 
 
 20. Eshrefee. 
 
 21. Waifayee. 
 
 22. Sunbullee. 
 
 23. Gulchennee. 
 
 24. Yagitbashee. 
 
 25. Ummee Sinannee. 
 
 26. Jelvettee. 
 
 27. Ushakee. 
 
 28. Shemsee. 
 
 29. Sinan Ummee. 
 
 30. Neyazee. 
 
 31. Muradee. 
 
 32. Nooreddeenee. 
 t,^. Jemalee. 
 
 34. Eshrakee. 
 
 35. Ni'metullahee. 
 
 36. Haidaree. 
 
 Of the thirty-six Orders, twelve are anterior to the 
 foundation of the Ottoman Empire; the twenty-four others 
 have been instituted since the 
 commencement of the four- 
 teenth century, down to the 
 middle of the fifteenth. The 
 first, viz. the Nakshibendees, 
 was founded by 'Othman, in 
 a.d. 13 19, and the Jemalees 
 under Ahmed III. in a.d. 
 
 i75o.. 
 
 Thirty-seven years after the 
 " Flight," or " Emigration " 
 (Hejrah) of the Prophet, 
 the Archangel Gabrial or 
 Jebrail appeared to Uwais, a 
 native of Karu, in Yemin, 
 and commanded him in the 
 name of the Lord to re- 
 nounce the world, and to 
 devote himself to a life of 
 penitence. In honour of the 
 Prophet, who had lost two 
 teeth in the battle of Ohod, 
 Uwais had all of his teeth 
 
 extracted, and required the Same sacrifice of his dis- 
 ciples, from which it may be readily understood that he 
 
 KHALWETTEE. 
 
78 THE DERVISHES. 
 
 made few proselytes among the fanatics of Arabia. The 
 Sheikhs Olwan, Ibrahim Edhem, Bayazid of Bestain, and 
 Sirree Saketty, followed the example of Uwais, and 
 founded the Orders which took their names, giving them 
 the several rules of discipline. The most celebrated 
 of these religious persons is the Peer of the Kadirees, 
 named 'Abd ul Kadir Ghilanee, who had been proposed 
 as guardian of the tomb of the great Imam Abu Haneefeh 
 of Bagdad. After the decease of 'Abd ul Kadir his mau- 
 soleum was surrounded by those of the most renowned 
 mystical Sheikhs. These tombs are those of Junaid, Shub- 
 lee, Hasan Kerhee, Hosain Mansoor, Sirree Sakettee, and 
 others. Of the most celebrated followers of 'Abd ul Kadir 
 are Juwaid of Bagdad, Abu Bekir Shublee, and the great 
 mystical writers Muhee ed Deen al 'Arabee and Sadr ed 
 Deen of Kaniah in Asia Minor. These tombs have 
 given rise to the name of the " City of Saints," possessed 
 by Bagdad, and, no doubt, to the religious fanaticism 
 of its inhabitants. Bagdad has always been the object 
 of the veneration of Mussulmans in general, and the 
 various Dervishes in particular, and these often wander 
 from Constantinople through Syria or Asia Minor, to 
 pray over the tombs of the pious and holy men whose 
 remains are there interred. 
 
 The Order of the Rufa'ees, named after the founder, 
 Scieed Ahmed Rufttee, is the most generally known to 
 the foreigners visiting Constantinople. The members of 
 this sect offer the spectacle of the most startling self- 
 torture ; they perform acts of jugglery, such as swallowing 
 swords and fire, expose parts of their body to the flames, 
 dance in the most grotesque positions, and frightfully 
 contort their limbs. The lives of these recall the ancient 
 Etruscan priests of the sun, mentioned in the eleventh 
 chapter of the ^Eneid, and twenty-eighth verse. 
 
 BRANCHES OF THE ORIGINAL ORDERS OF DERVISHES 
 AT CONSTANTINOPLE. 
 
 Of the twelve original Orders there are a number 
 of branches called Ferrn\ at Constantinople, whose 
 
THE DERVISHES. ■ 79 
 
 Peers or Founders are buried there ; among these are 
 the Sunbullees, at Khoja Mustapha Pasha, and at 
 Psamatia. 
 
 The Erdebellees, between the gates of the city, Top- 
 kappu and Selivria Kassussu, on the roadside. 
 
 The Ummee Sinan, at the Mosque of Eyub, in the 
 quarter of the Dukmajilar. 
 
 The Us/iakees, at Kasim Pasha, and the valley of 
 Uzim Yolda. 
 
 The Hudayees, or Jelvettees, at Scutari. 
 
 The Kadirees, at Topkhaneh, and the name of the 
 Peer was Ismail er Roomee. 
 
 The Mellamiyuns have a sheikh at Psamatia now living. 
 Once a year they go to the Oke Madan above the Navy 
 Yard, to the grave of Idreesee Muhtdfee, where a sheikh 
 meets them. They have also another at Scutari who, it 
 is said, never goes out of his premises. They are now 
 called Hamzavees. They pray over the graves of the 
 " Holy Dead." It may be here mentioned that Mussul- 
 mans in general pray at the tomb of those whom they 
 repute Saints (Evlia), and implore their intercession in 
 their own behalf. If at an ordinary grave, it is for the 
 benefit of the soul of the deceased, the place and actual 
 condition of which is unknown to the prayer. If the 
 deceased, however, be in Paradise, the prayer is conveyed 
 as an offering to the happy soul from the prayers ; if it be 
 in hell, it aids it out of that place of punishment. 
 
 There is a Hadeeth, or traditional saying, of the Prophet 
 to this effect : " If your hearts be oppressed with sorrow, 
 go, seek consolation at the graves of the holy dead." 
 Many of the Tekkehs of the Dervishes are erected at, or 
 even over, the tombs of eminently pious sheikhs, or other 
 holy men. Their remains offer additional attraction to 
 the public. Great care is taken of them, and much 
 respect evinced for them by the costly shawls and em- 
 broidered cloths spread over the tombs, wholly irrespective 
 of the civil or official position which the deceased may 
 have occupied. Lamps are kept burning before them, 
 as an emblem of the spiritual light which they shed 
 around them, and vows are offered up at them by passers- 
 
80 THE DERVISHES. 
 
 by or visitors, called Nezer, in the view of procuring 
 relief through their saintly intercession, from sickness, 
 misfortune, sterility, &c. With each vow a common rag 
 is tied on the iron bars of the tomb, as an earnest of the 
 vow. Miraculous results are declared to have occurred 
 at these tombs, quite equal to those of the greater Chris- 
 tian saints. Lights are often seen to float over them, or 
 to lead to them, and the living holy sheikhs, by means of 
 their spiritual powers of vision, acquired by long medi- 
 tation and prayer, often are enabled to discover the 
 graves of deceased holy men, long after they have been 
 lost to human knowledge. 
 
 PECULIAR TITLES GIVEN TO THE FOUNDERS OF SOME OF 
 * THE ORDERS OF DERVISHES. 
 
 Kadirees. — 'Abd ul Kadir Ghilanee is called the "Sultan 
 el Evlia," or the Sovereign of the Saints. 
 
 Mevlevees. — Ahmed er Rufa/ee is called "Abu el 'Ale- 
 main," or the Parent of the Two Worlds, which alludes 
 to the temporal and spiritual worlds. 
 
 Bedawees. — Ahmed el Bedawee is called "Abu '1 'Ai- 
 nain," the Parent or Father of the Two Sources, in refer- 
 ence to his connexion with the two original Orders of 
 'Alee and Abu Bekir. 
 
 Sa'dees, or Jebawees. — Sa'd ed Deen el Jebawee is 
 called " Abu '1 Futooh," or the Father of Victims. 
 
 Doosakees. — Ibraheem ed Doosakee is called the 
 " Sheikh ul 'Arab," or the Sheikh of the Arabs. 
 
 THE " SAHIB I TESARRUF," OR " SPIRITUAL OWNERS " OF 
 THE DERVISHES. 
 
 " I left Medineh," so related to me one of my Dervish 
 friends, "and went to the Meshhed iU/ld, or the Holy Tomb 
 of the fourth Caliph 'Alee ; I remained there three days, 
 visiting and performing my prayers over it. I had read 
 in a work called the Tabakdt i Shervalee, mention of those 
 
THE DERVISHES. 8 1 
 
 persons who are called the Sahib i Tesarruf, and wished 
 to learn something about them. I had heard that there 
 was one of these, named Jemel ed Deen Koofee, who fre- 
 quented the tomb of 'Alee. 
 
 " On leaving Bagdad, I passed by Koofa, where the 
 Imam (Caliph) 'Alee was martyrized by Ibn Meljen. I 
 met Jemel ed Deen, on his way out to the Desert, and im- 
 mediately got off my horse and approached him, for the 
 purpose of kissing his hand. I was behind him, at the 
 distance of a dozen paces ; he turning round, looked up 
 at me, and cried out in a loud voice, ' Arruh el Allah,' 
 Go to God. I was frightened and trembled from emotion, 
 and stopped, so that I was unable to kiss his hand. 
 
 " He was a person of middle stature, perfectly naked ; 
 his beard was scanty, only a little hair on his chin, of a 
 feeble frame, and of some forty to forty-five years of age. 
 His hair was also scanty. I returned to Koofa, so as to 
 visit its Mesjid, or chapel, erected on the spot of 'Alee's 
 martyrdom. I inquired, at the door, where the person 
 slept whom I had seen, and he showed me a spot near 
 to the tomb of the son of the brother of 'Alee, named 
 Muslim ibni Okail, adding that he always slept there on 
 a mat made of date palms, with a stem for a pillow. I 
 next asked what he did, what he ate and drank, and he 
 answered that he really did not know, for every evening 
 he came in to sleep, and early in the morning left again 
 for the Desert, without ever speaking to any one. In 
 a.h. 1260, this person died, and in his place another, 
 named Beder ed Deen es Sabir, filled his place. His 
 native place is called Ddr es Soor, ve Hadd el Ard, 
 and he will live to a.h. 1280. After him another will 
 come, named Husain ed Deen Mekkehee, who will then 
 be the Khatem i Evlid, or Vellaya, * the last of the 
 saints.' " 
 
 My friend explained to me that these persons are 
 considered as being the chief of the numerous Sahib i 
 Tesarrufs, who live in the world, and to whom is given 
 a spiritual command over souls, similar to the temporal 
 authority of sovereigns and other rulers over the bodies 
 of mankind. 
 
52 THE DERVISHES. 
 
 In connexion with this belief, he explained to me that 
 the chief of all these individuals is called the Kutub, 
 centre or axis ; he is unique of his kind ; on his right 
 and left are two persons called the Umend, plural of 
 Emnee, or E?neen, the " Faithful." When the one in the 
 middle dies, the one on his left succeeds him, and the 
 one on the right takes his place. The latter place is 
 then filled up by a person called the Evtdd (plural of 
 Vetted). These are four in number. There are also five 
 others, called the Envar (plural of Noor, or light), who 
 succeed to the Evtad, or middle. There are also seven 
 Akhyar (plural of Khair, or " the good "), who succeed 
 to the Envar. There are forty others called the Shithedd 
 (plural of Sheheed, the " Martyrs "). By some they are 
 called the Rijal-i-Ghaib, or the "Absent Ones." These 
 have a Daireh, or circle, divided into thirty parts, equal 
 to the days of the month. The circle has a North, 
 South, East, and West, and on each day they all together 
 wander over the surface of the globe, which is the 
 Daireh, in a certain direction of the compass, fixed for 
 each day of the month, of which they all possess a perfect 
 knowledge, through the data written in this circle. 
 
 The celebrated author, Muhee eddeen el 'Arabee, has 
 written a detailed account of these, and Molla Jamee, one 
 of the most celebrated of the Persian poets, comments 
 upon them in the book called the Nufahat el Uns, or the 
 "Breath of Man." 
 
 Any one consulting the tables of the circle, so as to 
 ascertain where the Rijdl i Ghaib are proceeding, and 
 thus look to them for spiritual aid, will, it is said, be 
 sure to meet with success. My informant assures me 
 that Dervishes believe firmly in their existence. Mekkeh 
 is their centre and point of departure, and to which place 
 they return daily. All the transactions of mankind come 
 under their jurisdiction, and are decided upon spiritually, 
 previous to being carried into execution temporally by 
 the rulers of the earth. They are the Ndibs and Vakeels, 
 or deputies of the prophets and saints who have left this 
 world, and God makes known to them His supreme will, 
 with regard to the actions of men. Even the designs of 
 
THE DERVISHES. 
 
 83 
 
 individuals depend upon their favour ; for if they do not 
 favour them, unexpected obstacles will arise to frustrate 
 them. 
 
 Besides the preceding, there are other spiritual beings, 
 called the Jbddls, people whose intellects are supposed 
 by the public to be weak, and that they are even maniacs 
 of a harmless character. Many of these are in this 
 world, where they often exercise a strong influence, 
 though unknown in their 
 true character. Their num- 
 ber is limited to seventy, 
 and they succeed to the 
 forty Rijal el Ghdib. 
 There are also eighty 
 others, called the Nn- 
 kebd (plural of Nakeeb), 
 or magistrates, who suc- 
 ceed to the seventy, and 
 are all taken from the 
 most worthy of mankind. 
 
 There have been, and 
 it is supposed still are, 
 many persons bearing the 
 title of Abdd/s, though it 
 is not known with any de- 
 gree of certainty whether 
 or not they belong to 
 the seventy. These are abdal. 
 
 sometimes to be seen 
 
 in the public streets, wandering about in a state of 
 nudity — or nearly so — and seem to be idiots. Others 
 possess all their faculties, and are very intelligent, but 
 retire from the ordinary intercourse with mankind, and 
 live on mountains, in caves, and other deserted places, 
 cultivating intimacy with wild beasts, over which they 
 exert a remarkable spiritual power, so as to render them 
 perfectly harmless ; and they are much revered for their 
 sanctity. There were several celebrated Abdals in Asia 
 Minor during the earlier Ottoman sultans. 
 
 g 2 
 
84 THE DERVISHES. 
 
 WANDERING DERVISHES. 
 
 The Dervishes whom one meets in Constantinople 
 and throughout the East, generally dressed either pecu- 
 liarly or .shabbily, and wearing either a tiger or leopard's 
 skin over their shoulders, and bearing a cup, called 
 Keshkool, in their hand, are from India and Bokhara. 
 They are not always Dervishes, but are simply Fakeers, 
 or men who prefer to remain poor and miserable than to 
 devote themselves to an honest calling. They are sup- 
 posed to have abandoned the pleasures and attractions 
 of the world, and to be totally divested of all human 
 ambition, for the love of God. Sometimes, if questioned 
 as to the object of their vagabond life, they represent 
 that they are, in the fulfilment of a vow, visiting certain 
 holy tombs, and spend much of their time in prayer and 
 meditation. Many of them, however, belong to the 
 orders of the Keshtees and Suherverdees, and those from 
 Bokhara to the Nakshibendees and Kadirees. Beggary is 
 forbidden in nearly all of the orders. Some of these 
 pious Dervishes go as far as Hungary to visit the tomb 
 of a Santon, named GUI JBdbd. 
 
 The Kalenders are not an Order. One of the Der- 
 vishes of the Kadirees was named Shehbdz i Kalenderee, 
 as also another of the Mevlevees, called Shems ed Deen 
 Tabreezee Kalenderee. Those who carry with them a 
 crooked horn, called the Liffer, and call out Yd ! Vidood, 
 belong to the Order of the Bektdshees. 
 
 There are still another class, supposed by many to be 
 Dervishes, but who are not so. They are known in 
 Constantinople by the name of Khavdsjeelar. These 
 may be seen sitting in small shops, often dressed some- 
 what like Dervishes, and wearing green turbans. They 
 are Diviners, and tell where lost objects may be found, 
 how the affections of erring husbands may be restored 
 to their wives, &c. The drawings on an open hand, 
 stuck up in the windows, represent the hand of the 
 Prophet, in which are written Ayats, or verses of the 
 Koran. Their divinations are made by means of the 
 
THE DERVISHES. 85 
 
 science called *Hmi kernel, or of sand, and by cabalistic 
 calculations, generally of the numerical value of the 
 letters forming the name of the party interested. The 
 four elements, Andsir i ErVa, — viz. Fire, Air, Earth, 
 and Water, — are also consulted, to ascertain which of 
 them predominates in the person's system; this found, 
 a Nuskha, or charm, is written out and delivered to 
 the applicant. One of these four elements is supposed 
 to be destroyed by the others, and the one which pre- 
 dominates in the system to its injury must be got rid 
 of. The Nuskhas are composed of verses from the 
 Koran, to which is connected a belief of peculiar 
 power in especial cases, and are hung about the necks. 
 When the verses are not from the Koran, they are the 
 original handwritings of certain holy men of high repute. 
 One kind of such writings is called Istakhdreh, and are 
 placed under the pillow to influence the dreams of the 
 sleeper. They even are supposed to be the cause of 
 visits from benevolent spirits to the sufferer, or the 
 troubled in mind, and to respond to the wishes of the 
 applicant. 
 
 These persons are likewise often seen manipulating 
 the faces, heads, shoulders, and arms of invalids, and, 
 after praying over them, blow in their faces, or gently 
 breathe upon the limbs affected. The invocation of the 
 names of Allah has, it is supposed in such cases, sanc- 
 tified his breath, and enabled him to exercise a salutary 
 effect upon the sufferer. 
 
86 THE DERVISHES. 
 
 CHAPTER IV. 
 
 TRANSLATION OF A TRACT ON THE COSTUMES AND TENETS OF 
 THE DERVISHES. 
 
 Respecting the costumes and tenets of the Tareeks, or 
 Orders of the Dervishes, the earliest mention is found 
 made by 'Abdallah Ansdree, & faithful friend and com- 
 panion of the blessed Prophet, on the occasion of his 
 flight from Mekkeh to Medineh. 
 
 By this person it is related that Mohammed Bakir, 
 the fifth Imam, and a successor as well as a descendant 
 of 'Alee, the fourth direct caliph, gave the name of 
 Irshad i Kisveh, or Robe of Uprightness, to one of the 
 garments worn at this period by pious and holy men ; 
 and that Ja'fer Sadik, the sixth Imam, also a lineal 
 descendant of the same 'Alee, and son of Mohammed 
 Bakir, gave the name of Erkian i Evlia, to those good 
 men who wore that garment. For the correctness of this 
 relation, however, we can only place our trust in Allah. 
 
 The perfect Murs/iids, or Superiors, of Dervish Tek- 
 kieks, or convents, were bound to make this known 
 to the Erkian i Evlia, or " Columns of Saints ;" and to 
 their youthful disciples the Mnreeds, they should point 
 their appropriate places in the Tekkiehs, and explain to 
 them how to wear, and the meaning of, their Taj, or 
 cap, and their Khirka, or mantle. They should only put 
 them on after having been invested by the Erkian i 'Ain, 
 or Elders of the Tekkieh, so that the use of them would 
 be legitimate. Should the latter be ignorant of this 
 knowledge, the Murshid must expose them as impostors ; 
 and, in that case, to intercede for them is a crime equal 
 to blasphemy. 
 
 On being publicly selected as the Murshid of a Tek- 
 
THE DERVISHES. 87 
 
 kiehy the guide of a painful career, and the depositary 
 of all the secrets and traditions of his Order, he must 
 hold the following discourse : — 
 
 " Brethren ! Ye who are designed to become in 
 eternal life the heads of the Assembly of the Believers in 
 the blessed Prophet, and of the Water Carriers of the 
 fountain of Kevser, the blessed martyr 'Alee, — elevate 
 the standard of your Order in every seat, and in the 
 Council of Heaven. Be careful, above all things, to 
 learn who are impostors, and who are genuine members 
 of your Order, so that none but the latter be found 
 amongst you." 
 
 He must inquire for his duties of the most eminent 
 Khalafats, or Vicars of the Order, and so become fully 
 acquainted with its chief secrets. In the eyes of the All- 
 Just poverty is preferable to worldly advantage. He will 
 cause him to drink of the waters of Selsebil and Kevser ; 
 put on him apparel made of the satin and silk of 
 Paradise, and enjoy the delightful pleasures of the 
 Hoorees ' and Gholams of eternal Paradise — intoxicated 
 with the delights of that exalted abode. 
 
 As to the Afuklids, or impostors, the Prophet of Allah 
 has said, "They shall suffer anxious desires for this 
 world and for eternity." Yet, through the grace of God, 
 and by faith in the Prophet, they shall also be shown 
 favour and spiritual direction. The impostor is one who 
 is not known to the good Murshid ; this latter has never 
 taken him by the hand, and he is one who does not 
 follow the commands of the Erkian i 'Am, or superior 
 officers of the Order, who do not die spiritually before 
 their physical death, and who only wear the rags of 
 indigence for personal gratification. Of such, it has 
 been said, " They die before the close of their lives." 
 
 THE HOLY MANTLE OF THE PROPHET. 
 
 It is said that the holy Prophet had a particular friend, 
 named Owais, to whom he commanded that his mantle 
 should be given. This mantle is made of a coarse 
 
88 THE DERVISHES. 
 
 woollen material. It is a long robe, with a collar, and 
 wide sleeves reaching low beneath the knees. 
 
 This person was much beloved of the Prophet ; and 
 when the latter had a tooth knocked out in a battle with 
 the Arabs, Owais had all of his, thirty-two in number, 
 pulled out in token of sympathy for the loss sustained 
 by the Prophet. He felt no pain from the operation. 
 On this occasion God caused to grow in Arabia a fruit 
 called Mooss, until then unknown, as a provision for 
 Owais. 
 
 The charge of this mantle has ever since remained in 
 the family of Owais, and a descendant of his, now a 
 youth (a.d. i860), and consequently a minor, has charge 
 of it at Constantinople. Until he reaches the age of 
 puberty, a Vekeel, or deputy, appointed by the Sultan, as 
 caliph, acts for him. Once a year it is carried in pro- 
 cession to the Old Seraglio, where it is exhibited to a few 
 select Mussulmans, and, after receiving their adorations, 
 is replaced in its particular building. 
 
 The mantles of the Dervish Orders are all symbols of 
 that of the Prophet. 
 
 THE " KULAHS, OR DERVISH CAPS. 
 
 Before the present world existed there is said to have 
 been a spiritual world, called in the Arabic tongue 'Alemi 
 Ervdh, or " World of Spirits." In the same belief a 
 soul is considered as being a JVbor, or " Light/' without 
 body or substance. 
 
 The soul of Mohammed, the blessed Prophet, is said 
 to have already existed in that world of spirits, and the 
 Creator there placed it in a vase also made of light, in 
 the form adopted by the Dervishes, especially those of 
 the Order of the Mev/evees, for their Ku/aA, or cap. It 
 therefore is held to be of a Divine origin. As afore- 
 stated, the Kulah is made of a certain number of gores, 
 called Terk, each signifying a sin abandoned, and the 
 last one is called the Terk i Terk, or the abandonment 
 
THE DERVISHES. 89 
 
 of all sins. The Kddirees wear a rose in their cap, 
 embroidered, to which they attach the following legen- 
 dary history, translated from a Turkish MS. : — 
 
 " O ye who pursue the path of the Kddirees ! O 
 nightingale of the rose-garden of the path of the Eshri- 
 fiehs ! Have ye made choice of the meaning of the rose 
 of our Order, known throughout the land of Fars (Persia) 
 as the Gul, a rose 1 
 
 " Know ye that every Tareek, or path, has its particular 
 sign, and that of the noble Kddiree is the rose, the 
 origin and colours of which have thus been explained by 
 the great Sheikhs and 'Ashiks of our Order. May they 
 be visited with the especial favour of Allah ! 
 
 "The present humble Dervish, Ibrdheem el Eshremee el 
 Kadiree, was once in the service of the beloved Sheikh 
 'Alee el Vahidee el Kddiree, the ' Axis of the Lord,' the 
 ' Centre of the Eternal,' the ' Bestower of the Cup of 
 Him who bestows light,' the ' Splendour of Evidence,' 
 the ' Ke'be/i {Caaba) of the glorious Eternal.' The Sheikh 
 el Sa'eed ' Abd ul Kadiree Ghilanee was directed by Khizir 
 (Elias) to proceed to Bagdad. On his arrival there, the 
 Sheikh sent him a cup filled with water, the meaning of 
 which was that the city of Bagdad was full of holy 
 people, and that it contained no place for him. This 
 occurred during the winter season, and no flowers were 
 in bloom. The Sheikh put a rose in the cup, signifying 
 that Bagdad would afford a place for him. Seeing this, 
 all present exclaimed, ' The Sheikh is our rose,' and 
 going to meet him they conducted him to the city, and 
 showed him marked respect. This is the real origin of 
 the rose of the Kddirees. 
 
 "So far as I know, our Sheikh performed the following 
 unusual acts through the power of the All-Just. He 
 descended from the family of the blessed Prophet, of 
 whom it is related that he once called his two grandsons, 
 Hasan and Hosain, his 'two eyes' and his 'two roses,' 
 and it is to his connexion with the Prophet that we must 
 ascribe his power to produce, miraculously, a rose. How 
 great should, therefore, be the love and respect of his 
 disciples ! Suliman Effendi, in his work on the Mevlad^ 
 
90 THE DERVISHES. 
 
 or birth of the blessed Prophet, has the following verse 
 in relation to the Sheikh Kadiree : — 
 
 " ' Whenever he perspired, each drop became a rose. 
 Each drop, as it fell, was gathered as a treasure. ' 
 
 " The rose of the Sheikh is therefore a sign of the Pro- 
 phet himself, like in the proverb : — ' The son is the 
 secret of his father.' 
 
 " On the death of my Sheikh 'Alee al Wahidee, his suc- 
 cessor was Eschref Zadeh, a follower of 'Abd ul Kadir. 
 One night, whilst in my cell after sunset, employed in 
 reciting the Zikr, the rose of my Order came into my 
 mind, and I reflected that there was a difference between 
 the roses of Bagdad and Stambool, and I tried to com- 
 prehend the cause. By divine favour it became clear to 
 me. I thought why the Eschrefees have no rose, and 
 suddenly the form of one appeared before me. After 
 terminating my prayers, I hastened to trace out its shape, 
 and decided in my own mind that it should be their 
 rose. I wrote out also some of its secrets, and drew the 
 colours of various roses, and named my little work, 'The 
 Resalah of the Gulabad' (Treatise of the Home of the 
 Rose). 
 
 " ' The rose on the head honours the wearer, 
 It points to the path of Kadir Ghilanee. ' " 
 
 The word Gul, or rose, is written in the Oriental 
 characters with only two letters, named Kaf and Lam, 
 or K and L. These are the first letters of the two lines 
 of the verse of the Koran (thirty-seventh verse of the 
 thirty-ninth chapter) : — " Is not God above all to pro- 
 tect His servant 1 The infidels will seek to alarm thee 
 with the idols : but he whom God leads astray will 
 never more find a guide to the true path. God is full 
 of goodness towards His servants; He gives food to 
 whom He wishes ; He is strong and powerful." 
 
 The form of the rose of Bagdad is as follows : — It has 
 two outside and two inside rings, and three circles, and 
 is made of green cloth. The first circle signifies Shir 1 at, 
 
THE DERVISHES. 9 1 
 
 or " God's Law as revealed by His Prophet ;" the second 
 signifies the Tareekat, or " Path of the Order;" the third 
 signifies the Mdrifet, or " Knowledge of God." The 
 three together are a sign that their acquisition has be- 
 stowed the Hal, or condition, known as the Hakeekat, or 
 " Truth." The holy word Hay, or " The Living God," 
 manifested to one Sheikh, has for its colour gree?i, and 
 for this reason the rose is made on cloth of that colour. 
 The circles are white, and the reason is that this same 
 is a sign of perfect submission to the Sheikh, according to 
 the traditional words of the Prophet, " The Divine law is 
 my word ; the path is my acts (practices),; the Knowledge 
 is the chief of all things ; and the Truth is my condi- 
 tion." Whoever knows these secrets must assume the 
 disposition of the moral laws of God, and the character 
 of the Divine nature. The blessings which will accom- 
 pany him in eternal life are those of everlasting felicity 
 and never-ending aid. 
 
 " The axis of the Lord, the Sheikh Isma'il er Roomee, 
 — may God bless to him his secret ! — was originally of 
 the Khalvettees. In a dream or vision, he became the 
 Khaleefeh or successor of 'Abd ul Kadir | Ghilanee. He 
 adopted this rose as a sign of the seven Names of God, 
 and their branches. The seven colours adopted by him 
 are emblems of the Envars, or Lights of these same 
 seven Names ; its eighteen Terks, or gores, are emblems 
 of the eighteen numeral values of the two letters of the 
 Arabic word H,y, or the Living (God). The roses given 
 to the Sheikhs of the Order have nineteen Terks, emblems 
 of the letters of the Bismillah Shereef and Jennet el Esma 
 (used as Nuskhas or charms). In its centre is the Muhur i 
 Soleeman (Soliman's seal), the Belief of the Unknown, 
 which has six letters, S, /, i, m, a, n, signifying that the 
 holy Sheikhs are blessed with six peculiar qualifications, 
 viz. — »S means freedom from all defect ; Z, gentleness 
 of disposition ; Y, the power of spiritual vision ; Af, 
 familiarity with his companions ; A, the pious character 
 of praying at midnight ; JV t that his prayers and his 
 rectitude all belong to God. This latter he calls the 
 Ndbidu JVestdeen, a part of the fourth verse of the first 
 
92 THE DERVISHES. 
 
 chapter of the Koran, — ' Thee do we worship, and of 
 Thee do we ask assistance.' " 
 
 The same writer adds, on the subject of the mystical 
 Rose of the Order of the Kadirees, that " He who reposes 
 in the cradle of Divine pardon, the Sultan of Sheikhs, 
 Eshreefzadeh Roomee, — may Allah bless his secret ! — 
 states, — ' The emblems of the Most High, comprised in 
 said rose, are as follows : There are three series of 
 leaves ; the first has five leaves ; H, y, a, z, refer to the 
 five virtues, which he said belong to the followers of 
 Islamism. The second series has six leaves, emblems 
 of the six characteristics of Faith ; and the third series 
 has seven leaves, referring to the holy crown — that 
 mother of the Koran — i.e. the seven verses of the Fatiha, 
 or first verse of the Koran. The full number, eighteen, 
 all allude to the circumstance that the blessed Prophet 
 brought mercy to eighteen different worlds. It has four 
 colours, yellow, white, red, and black, all chosen from 
 other roses, signifying the same as aforesaid, Holy Law, 
 the Tareekat (Paths), knowledge, and truth. In the 
 centre are the seven petals, all alluding to the seven 
 names of Allah. The entire rose must be embroidered 
 on felt of camel's hair, in reference to the felt mantle 
 (Hirkah) presented by the blessed Prophet to that 
 Sultan of faithful lovers, Vais el Koranee. The green 
 cord surrounding the rose is an emblem of the one 
 living God.' " 
 
 The description is followed by a prayer, of which this 
 is a translation : — 
 
 " Bless us, O Lord, with Thy blessings in both worlds. 
 Amen. O Thou, who art the blessed of all the blest ; 
 Thou best of all aiders — on whom be the Divine satis- 
 faction ! — our Lord and Master, Mohammed, who created 
 the rose (Al Verd) by his own knowledge, — on his family 
 and companions, give peace to them on the Great Day 
 of Judgment, — to all the prophets, those sent from God, 
 — the saints, — the pure in heart, — the martyrs, — and 
 those who follow in the right path ; and raise us up with 
 them all, through Thy great mercy." 
 
 The copyist calls himself, — " The Fakeer, the Hakeer, 
 
THE DERVISHES. 93 
 
 the Kitmeer (or dog of the seven sleepers) of the gate of 
 the Sultan of the saints who dwell by the rivulets of 
 Paradise — a Kadiree Dervish." 
 
 The founder of the Order of the Kadirees, the Sheikh 
 'Abd ul Kadir Ghilanee, represents the Etvar i SeUa, or 
 Seven Paths, as the following : — 
 
 " There are seven names of Allah which the brethren 
 pronounce when performing the Zkir, — 
 
 "i. La illahe ill' Ullah. (There is no God but Allah.) 
 Its light is blue, and must be recited 100,000 times, and 
 has its own peculiar prayer. 
 
 " 2. Allah, called the Ismi Jekel, or 'beauteous 
 name.' Its colour is yellow ; it must be recited 78,586 
 times, and has its peculiar prayer. He says that after 
 reciting it that number of times, he himself saw its Light. 
 
 "3. Ismi Hoo. (His name.) Its light is red, and 
 number 44,630, and has its peculiar prayer. 
 
 " 4. Ismi Hay. (Name of the Eternal.) Its light is 
 white, and number 20,092. 
 
 " 5. Wahid. (The one God.) Its light is green, and 
 number 93,420. 
 
 " 6. 'Azeez. (The dear or precious God.) Its light is 
 black, and number 74,644. 
 
 " 7. Vedood. (The loving God.) It has no light, and 
 its number is 30,202." 
 
 It formerly was the rule that no one should be made 
 a Sheikh until he had recited these names of the Deity 
 according to their numbers, but it is now disregarded. 
 After becoming a Sheikh, he must recite the following 
 branches, called Ferru', viz. : — 
 
 " Hakk, or the Just. 
 
 " Kdher, or the Avenging. 
 
 u Kayyoom, or the Everlasting. 
 
 " Vahhdb, or the Giving. 
 
 " Mah&min, or the Protecting. 
 
 " B&sit, or the Extending God." 
 
 A young Mussulman friend informs me that when he 
 desired to join the Order of the Kadirees, he had already 
 been in the habit of attending at one of their Tekkiehs, 
 or convents, — the same to which he now belongs. He 
 
94 THE DERVISHES. 
 
 was then twenty-two years of age. Any one, he explained, 
 can be admitted at eighteen. The Sheikh of the convent 
 had a D'edde, or old man, his servant, also a Dervish. 
 To this person he had made known his intention, and he 
 had promised to mention it to the Sheikh. " One day the 
 latter called me into his private room, and directed me 
 to perform two Rik'ats or genuflexions, and to recite the 
 Istaghfdr, or Prayer of Pardon, one hundred times, as 
 also the Sallat i Saldm, or prayer to the Prophet for his 
 intercession, the same number of times, and then be 
 attentive to what I should behold in my dreams. I did 
 this that same night, and then lay down to sleep, when 
 I dreamed that all the brethren of the Tekkieh had 
 assembled in it, and were performing the Zikr, I amongst 
 them. They led an individual to the Sheikh, who put an 
 Arrakieh, or felt cap, on his head ; they next did the 
 same to another person, and then led me to the Sheikh. 
 I said to the person who conducted me, that I already 
 had become a Dervish. Not satisfied with my assertion, 
 he persisted in leading me on, and the Sheikh having put 
 the same cap on me, made me a Dervish. 
 
 " On the following morning, after performing my prayers, 
 I went to the Sheikh, and told him my dream. He 
 directed me to procure an 'Arakieh, and having put it 
 on my head, I truly became a Dervish, in the presence 
 of the whole fraternity, — they all performing the Tekbeer, 
 in which he joined. 
 
 " The Sheikh now presented me with a copy of the 
 Evrad, or Litany of the Peer, or founder of the Order, 
 and directed me to read it. It was the one usually used 
 by all of the fraternity, — especially during the * holy 
 nights.' I next performed the usual prayers, such as the 
 Zikr, &c. and used the Tesbeeh, or Rosary ; and, when- 
 ever I had a dream, told it to my Sheikh, who directed 
 me to recite such or such prayers, indicated by the 
 nature of the dreams. 
 
 " I remained thus for five years. The number is not 
 fixed for the Mureed, or neophyte, as this part of his 
 career depends upon his ability, and the nature of his 
 dreams. At the close of that time, the Sheikh gave me 
 
THE DERVISHES. 95 
 
 the Bai'at, or giving of the hand in a peculiar manner, 
 viz. his right hand clasped in mine, with the two thumbs 
 raised up against each other. He bade me also repeat 
 after him the tenth verse of the forty-eighth chapter of 
 the Koran, as follows : — ' Verily, they who give thee 
 their hand, and take an oath of fidelity, swear it to God ; 
 the hand of God is upon their hands ; and whoever 
 violates such an oath, does it to his own hurt ; and unto 
 him who keeps it faithfully will be given a magnificent 
 recompense.' 
 
 11 1 truly believe," he added, " that I have frequently 
 seen the Peer of my Order in my dreams. Spirits see 
 each other, though not with the eyes ; we may see, in 
 our dreams, persons whom we have never seen in our 
 lives, and know them distinctly. I have never seen, 
 once, the portrait of my Peer, and yet I would know his 
 portrait among a thousand others, in consequence of 
 having seen him so often in my visions. I fully believe 
 in dreams ; they all have a meaning. For instance, if 
 one dreams that he becomes rich in worldly stores, it 
 means that his prayers will be accepted in the other 
 life ; and if he dreams that he has fallen in filth, it 
 signifies that he will eventually become wealthy. To 
 dream that any one has received base and vile treatment 
 from another, signifies that he will receive great benefits 
 from the same person." 
 
 My friend related the following to me : — 
 " In the year of the Hejra 1268 (a.d. 1851), I left 
 Constantinople with a brother of my own Order for 
 Egypt, by steamer, intending to visit the two Holy Cities 
 (Mekkeh and Medineh). This was done, on the recom- 
 mendation of our Sheikh, in consequence of a dream 
 which both of us had seen, in which w r e clearly and 
 distinctly beheld the blessed Prophet of Islamism. I 
 still retain a vivid impression of his appearance, dressed 
 as an Arab, wearing a mantle over his shoulders, and of 
 a thoughtful and deeply intelligent countenance. He 
 looked at me with a stern, though pleasing gaze, and 
 then gradually disappeared from my sight. 
 
 " We took goods with us for sale, and from Alexandria 
 
96 THE DERVISHES. 
 
 and Cairo went to Suez, whence we sailed for Jidda. 
 From this place we travelled to Mekkeh, and performed 
 the pilgrimage. We next went to Medineh, and remained 
 there three years, opening a shop for the sale of our 
 goods. We left Medineh' for Bagdad, with Ben Rashee, 
 an Arab Sheikh of the Jebbel Shemmar tribe. He was 
 also the Emeer, or commander of the Hajjees, or pilgrims, 
 who had come from Bagdad, the most of whom were 
 Persians on their way to the Holy Cities. Such pilgrims 
 hire camels of the Sheikh to come and return ; and he 
 makes much money from such persons in the following 
 manner. On reaching a spring of water in the desert, 
 he encamps, and tells his pilgrims that he cannot proceed 
 farther without purchasing the right of passage from a 
 neighbouring tribe, which threatens to rob them unless 
 a certain sum is made up by the company for it. We all 
 expected this, and accordingly were prepared for it ; the 
 sum was collected, but the Sheikh kept it for his own 
 use. We had with us food for ninety days. We finally 
 reached the country of the Sheikh, called JVej'd, famous 
 for its fine breed of horses. It is a fine, fruitful land, 
 very cold in winter, and having an abundance of water. 
 I reached Bagdad in some ninety days, and remained 
 there three years, in the Tekkieh of my own Order, 
 where is the tomb of our Peer, 'Abd ul Kadir Ghilanee. 
 We did not engage in any business, but lived on the 
 bounty of the Nakeeb, or Sheikh of the Tekkieh, who 
 is a lineal descendant of our Peer. From thence, we 
 returned to Constantinople, through Kerkoot, Mosul, 
 Dyarbekir, Urfa, Halep, and Escanderoon, where we 
 took ship for Stambool. 
 
 " When I was at Kerkoot, in the province of Shehrazor, 
 near to Mosul, I visited a Tekkieh of the Kadiree Order, 
 for the purpose of seeing a Sheikh of much repute, and 
 great spiritual powers. The Sheikh presided over the 
 Tekkieh in question. 
 
 "When I reached the Tekkieh, a large number of 
 Mureeds, or neophytes (disciples), were present, all ap- 
 pearing to be much excited by the power or the spell 
 of the Sheikh ; so much so as to rise and dance, sing 
 
THE DERVISHES. 97 
 
 or cry out involuntarily. On entering the hall where 
 they were assembled in the presence of the Sheikh, I 
 was also much affected by the spectacle, and, retiring 
 to a corner, sat down and closed my eyes in devout 
 meditation, mentally praying to the Sheikh to send away 
 those persons, and to permit me to enjoy, alone, his 
 society. The Sheikh was several paces distant from me, 
 and, as I did not speak, could only have known what 
 was passing in my mind by means of his wonderful 
 spiritual powers, by which expression I mean the faculty 
 which one spirit has of communing with another, and 
 the power which a superior spirit has over the will of 
 another spirit. 
 
 " On opening my eyes, I was amazed to hear the 
 Sheikh address me in the following words, — ' In a few 
 minutes' time your prayer, young man, will be granted, 
 and you will commune with me alone.' To my surprise, 
 in a few minutes, the Sheikh, without speaking a word 
 to any one present, had dismissed all his disciples from 
 the hall, and so I remained with him alone. One by 
 one each had ceased to be affected by his spell, and 
 withdrew. I then experienced an impulse beyond my 
 power of refusal, to arise and approach him, — which I 
 did. I threw myself, helpless, at his fe'et, and kissed 
 the hand which he extended to me. We next sat down 
 together, and I had a long and most instructive con- 
 versation with him." 
 
 The following is a translation of a small Pesdleh, 
 or treatise on the Mubaya'eh, or initiation of a Dervish 
 of the Kadirees, which same was appointed by its Peer, 
 the Sheikh Muhee ed Deen 'Abd ul Kadiree — on whom 
 be the Divine Satisfaction ! 
 
 " In the name of Allah, the Merciful, and the 
 Clement, — 
 
 " Abul 'Abbas ('Abd ul Kadiree) taught me, Ahmed bin 
 Abu '1 Feth Abu '1 Hasan 'Alee el Damashkee, the follow- 
 ing from the rules established by the Sheikh el Imam Jemal 
 el Islam, the Kudvet us Salikeen, the Taj el ; Arifeen, 
 Muhee ed Deen Abu '1 Kadiree, ibn Ebi Salih bin 'Abd 
 Ullah el Hasanee (from Hasan, son of 'Alee, and grand- 
 
 H 
 
98 THE DERVISHES. 
 
 son of the Prophet), of Ghilanee in Persia, of which he 
 was a native — on whom be the Divine Satisfaction ! 
 
 " When the Mureed, or disciple desirous of becoming a 
 Dervish, is seated with his hand in that of the Sheikh, and 
 is desirous of expressing his repentance, and take upon 
 himself the engagement ('Ahd) from the Sheikh, it is neces- 
 sary that the Fakeer be of an active mind, brilliant in 
 thought, of good repute, near in approach to God, of a 
 good heart, of a meek demeanour among men, of serious 
 deportment, easy to acquire knowledge, prepared to 
 teach others who are ignorant, disposed to trouble no 
 one, though they trouble him ; to speak only of those 
 things which belong to his faith ; generous of his means ; 
 to avoid what is forbidden and wrong ; to be careful in 
 refraining from what is doubtful ; to aid those who are 
 strangers ; to be a parent to the fatherless ; to be of a 
 pleasant countenance ; to be gentle of heart, joyful of 
 spirit ; to be agreeable and happy even in poverty ; not 
 to expose his secrets to others, nor to destroy them ; to 
 be gentle in conduct, and of intercourse ; to be bountiful 
 of his benefits, kind in language, few in his words ; to 
 be patient with the ignorant, and to refrain from doing 
 them any wrong ; to show respect to great and small ; to 
 be faithful to those who confide in him, and to keep 
 aloof from all duplicity ; to be strict in his religious 
 duties ; to refrain from sloth and slumber ; to speak ill 
 of no one ; to be sedate and easily satisfied ; thankful* 
 for benefits bestowed ; much in prayer and fasting ; 
 truthful of tongue ; permanent in abode ; to curse no 
 one ; without calumny, hatred, or stupidity ; of a pure 
 heart, and careful of the perfect performance of all the 
 religious duties of his order ; and to be as correct in 
 thought as in deed. 
 
 " After uttering this advice to the Mureed, the Sheikh 
 should, holding his hand in his own, recite the Fatiha 
 once (1st Chapter of the Koran) ; the tenth chapter, 
 entitled ' Assistance ; ' the first ten verses of the 48th 
 chapter, called the 'Victory;' the 56th verse of the 33d 
 chapter, called the 'Ahzab;' and the 180th, 181st, and 
 1 8 2d verses of the 37th chapter of the Koran. 
 
THE DERVISHES. 
 
 99 
 
 " The Sheikh next offers the following prayer, called 
 the Istighfar, or for ' Pardon :' — 
 
 " ' I beseech Thee, O Great God, to pardon me, Thou, 
 like whom there is none other ; I repent of my sins to 
 Him ; I ask of Him to pardon me, and accept of my re- 
 pentance ; to lead me in the true path ; and to have 
 mercy on all those who repent of their sins.' 
 
 " After this — 
 
 " ' Accept my oath of fealty, or the same oath which 
 the Prophet of God administered to the As-habs (Com- 
 panions) of his mission.' 
 
 " The Sheikh next resuming his instructions, bids the 
 Mureed — 
 
 " ' All Mussulmans are bound to offer up their devo- 
 tions, to give alms, to give religious advice, not to believe 
 in any association with God (Father, Son, and Holy 
 Ghost), not to drink wine, not to waste their means, not 
 to commit adultery, not to kill for food what God has 
 forbidden, and not to calumniate any one. I command 
 you now to observe these as implicitly as the dead body 
 is submissive to the hands of the one who prepares it 
 for interment. Rebel not against what you know has 
 been commanded thee of God, nor commit what is for- 
 bidden. Make no innovations in your prayers, commit 
 no sins, and distinguish between the wrong and the 
 true path, and that which leads to salvation. Bear your 
 Sheikh ever in mind, in this world and in the other. The 
 Prophet is our prophet, and the Sheikh 'Abd ul Kadir 
 Ghilanee is our Peer; the oath of fealty is the oath of 
 God ; this hand is the hand of the Sheikh 'Abd ul Kadir, 
 and the Director of the True Path is in vour hand.' 
 
 " The Sheikh adds : 
 
 "' I am the Sheikh of 'Abd ul Kadir ; I accepted this 
 hand from him, and now with it accept of you as one of 
 his disciples.' 
 
 " The Mureed rejoins : 
 
 " ' And I also accept of you as such.' 
 
 " The Sheikh responds : 
 
 " ' I therefore do now admit you.' 
 
 " The Sheikh next pronounces the Zikr % which the 
 
 H 2 
 
IOO THE DERVISHES. 
 
 Mureed repeats after him three times. The Sheikh next 
 bids him recite the Fatiha, which he does with the Sheikh, 
 together with a prayer for the Prophet, called the 
 Salat i Salam. The Mureed kisses the hand of the 
 Sheikh, which act is called the Musafaha, and does the 
 same to all of the Dervishes present. The Sheikh now 
 offers up a prayer (the Istighfar) for the pardon of the 
 sins of the new disciple, and, addressing the company, 
 adds : — 
 
 " ' The acceptance of this initiation by the Mureed is a 
 source of future advantage to him ; the Prayer which we 
 have offered up for him is for the submission of his body 
 to his Spiritual Will, just as when the Angels, before 
 addressing the Creator, prostrate themselves humbly 
 before Him. So, in like manner, has he, by his accept- 
 ance of this Bai'at, submitted to my rule. Our Sheikh 
 has said : It is not proper for the Sheikh to sit in the 
 post of pillage, nor to gird on the sword of benevolence, 
 until he becomes qualified by the following twelve 
 qualities : — 
 
 " ' i, The qualities of Allah (each having two). 
 
 " ' 2. Those of the Prophet ditto. 
 
 " < 3. Those of Abu Bekir (Caliph) ditto. 
 
 " ' 4. Those of the Caliph 'Omar ditto. 
 
 " ' 5, Those of the Caliph 'Othman ditto. 
 
 " ' 6. Those of the Caliph 'Alee ditto. 
 
 " ' The qualities of Allah are to cover up and forgive. 
 
 " ' Those of the Prophet to intercede and accompany. 
 
 " ' Those of Abu Bekir, truthfulness and benevolence. 
 
 " ' Those of 'Omar, to command and forbid. 
 
 " ' Those of 'Othman, to feed the poor, and to pray 
 when others sleep. 
 
 " ' Those of 'Alee, to be knowing and brave. 
 
 " ' If these qualities be not possessed by the Sheikh, he 
 is unworthy of the submission of the Mureed, and the public 
 needs to have recognised them in him. You must follow 
 under his banner when he does ; and if he does not, Satan 
 has made him his friend, and he will not participate in the 
 benefits of this life, or the one to come. It is related of 
 the blessed Prophet, that when a Sheikh gives spiritual 
 
THE DERVISHES. IOI 
 
 advice to one of his disciples, and he refuses to abide by 
 it, God abandons him. The Sheikh 'Abd ul Kadir has 
 also said, on the subject of the Istighfdr (prayer of par- 
 don) : When any of my disciples is oppressed with 
 affliction, let him walk three steps to the eastward and 
 recite these lines : 
 
 " ' O Thou who art much desired ; Thou who art 
 the aid of all things in the hour of trouble ; 
 
 " ' In the deepest of darkness, as in the dangers of the 
 desert, Thou seest all things ; 
 
 " l In the hour of shame and confusion, Thou only 
 canst protect me ; 
 
 " ' When I am overcome with affliction, — in the hour 
 of danger, Thy supreme intelligence will support me ; 
 
 " ' O Thou who art ever present, I implore Thee to 
 free me from my grief " 
 
 Among the Kddirees, this is a much used prayer, and 
 is generally addressed % to their Peer ('Abd ul Kadiree 
 Ghilanee). 
 
 From another source I have obtained the following 
 account of the affiliation of a Mureed into the Order of 
 the Kadirees, — perhaps of a more modern character than 
 the preceding. 
 
 Whenever any one desires to enter this Tareek, and 
 feels an affection for the Sheikh of a Tekkieh, he seeks 
 for a Mureed already belonging to it, and expresses his 
 wish to become a disciple of his Sheikh. In reply, the 
 Mureed enjoins upon him to continue frequenting the 
 Tekkieh, and to wait upon its members and visitors. 
 The service required of him is of a domestic character, 
 and must, however, be performed by the pupil, whatever 
 may be his social or official position. It lasts for several 
 months, or a year, and serves to increase his love for the 
 order of the Sheikh, and prevents his falling off, or 
 joining any other Tekkieh. He is not, however, under 
 any obligation to continue in it, and may leave it and 
 join another if he so chooses. 
 
102 THE DERVISHES. 
 
 At the expiration of this period the pupil, on the 
 direction of his friend the Mureed, brings with him an 
 'Arakieh, or small felt cap, without any gores. When 
 this is done the Mureed carries it to the Sheikh, who 
 consents to receive him, and orders the Mureed to attach 
 a Gul or rose to it. This is a rose of eighteen points, 
 called Terks, which are the number of the letters of the 
 words " Bismillah^er Rahman er Raheem," (In the name 
 of God, the Clement and the Merciful,) or the numerical 
 value of the letters of the word Hy (Living God) : h, 8, 
 and y, 10. In their centre is the figure of the Muhur 
 i Solaimdn, or Solomon's Seal, which is two triangles 
 crossed j£e. The rose to be attached to the cap or 
 Kulak is placed by the Sheikh in his bosom ; he takes it 
 with him to a mosque, or to his Tekkieh, the day or night 
 at which his disciples assemble to perform the Zikr. 
 Whilst seated on the fiostakee, or sheepskin mat, the 
 Mureed conducts the pupil before Jiim ; the Mureed kisses 
 the hand of the Sheikh, the pupil does the same, kneeling 
 before the former, who is also on his knees. The Sheikh 
 now takes off the cap usually worn by the pupil, and, 
 putting in its place the 'Arakieh, recites the Allahu Ekber 
 three times. 
 
 If the Tareek be the Kddiree, this is the customary form 
 of investiture of a neophyte ; if the Ruf&ee, the Sheikh 
 fills a coffee-cup with water from the sacred well, called 
 Zemzem, at Mekkeh, or in its place with any other water, 
 — prays over it, and gives it to the pupil to drink ; if the 
 Sa'dieh, the Sheikh orders an oke of dates to be brought 
 to him, and places them on the fiostakee beside him. He 
 next takes one of these dates in his hand, and after taking 
 out its seed, breathes on it and recites a prayer, and 
 puts the date into the mouth of the pupil. On each side 
 of the latter is a Mureed, balancing him and themselves 
 from right to left, reciting the prayer, "La ilahe ilia 
 Allah." The Sheikh also balances or rocks himself at 
 the same time, and in the interval the pupil swallows 
 the date. 
 
 They all now rise, and the pupil, having become a 
 Mureed or Dervish, kisses the hand of the Sheikh. 
 
THE DERVISHES. 103 
 
 In all Tekkiehs, there are but three grades of Der- 
 vishes : 
 
 i. The Sheikh. 
 
 2. The Khaleefeh (vicar of the former). 
 
 3. The Mureeds. \ 
 
 There is no fee required for the initiation ; yet all the 
 Mureeds are supposed to aid in the support of the Sheikh, 
 and the other expenses of the Tekkieh, and they seldom 
 visit him without bringing him a present. There are no 
 officers whatever to any Tekkieh except the Sheikh ; he 
 alone directs and commands absolutely, and must use all 
 his influence for the interests and welfare of his Mureeds. 
 There is no purser, or clerk, nor any sum for the public 
 use or charitable purposes in or out of the Tekkieh. 
 The Mureeds live in the world, and gain their livelihood 
 as they please ; but the Sheikh has no other occupation 
 than the service of his own Tekkieh, and trusts to Provi- 
 dence for a support, — as the Dervishes express it — Ala 
 bdb ullah, " on the door of Allah." 
 
 I may here add that of the two hundred, or more, 
 Tekkiehs in Constantinople, some fifty only are possessed 
 of sufficient wealth for their support. By far the greater 
 number are poor. Their resources consist in Wnkoofs, 
 or real estate bequeathed to them by private individuals, 
 or gifts from the sovereign. It has frequently happened 
 that the reigning Sultan becomes an honorary member 
 of an Order of Dervishes, and sometimes attends its 
 religious exercises. They are more disposed to join the 
 Mevlevecs than any other Order, on account of the con- 
 nexion of this Order with the earliest Sultans of the 
 Ottoman family. 
 
 The Bai'at, or election of the Mureed, by placing of 
 hands on his head, or the hand of the Sheikh in his hand, 
 in some cases, only takes place several years after his 
 original admission to the Order. The period much 
 depends upon the will of the Sheikh, and the degree of 
 knowledge and spiritual acquirements of the Mureed. 
 The Sheikh or the Mureed is held to see in a vision, 
 either the Prophet 'Alee, or the Peer of the Order ; and 
 this ceremonial is the only one of which the secret, if 
 
104 
 
 THE DERVISHES. 
 
 indeed one exists, has not been divulged to me. The 
 Mureed, at that time, takes an oath never to divulge it, 
 and not to commit certain ordinary sins. I believe 
 there is no secret sign of recognition by which one 
 Dervish can tell another. The costume fully explains 
 the Order to which the Dervish* belongs, and the Kitlah 
 or cap, and the Khirka or mantle, as well as the Kewer 
 or girdle, are the principal parts which designate him. 
 Among the Bektdshees, an arm is left out of the sleeve 
 on certain occasions, signifying, " I come to you in pure 
 amity, and without any desire to seek profit." 
 
 PENITENCE. 
 
 Of the Kadirees, the cap is called Taj or crown, and 
 the belt, Kemer. These may be of any colour ; green is, 
 however, mostly used. The cap is also called Muzzan. 
 At their devotions, after reciting the Fdtiha^ the Dervishes 
 take each other by the shoulder, and turn round in the 
 hall of the Tekkieh, calling out, "Hay Allah!" This 
 
THE DERVISHES. 105 
 
 ceremony is called the Dewdn, or turning. Its origi- 
 nator was Hazret i Ism&U i Roomee, who is interred in 
 the Kddiree Khaneh, or Tekkieh of Topkhaneh. All 
 Dervishes say grace at their meals, called the Gul benk, 
 which differs in different Orders. That of the Kddirees is 
 the following prayer : — 
 
 " Praise be to God. May He increase His bounties. 
 By the blessings of Khaleel (Abraham) ; by the Light 
 of the Prophet, — the grace of 'Alee ; by the war-cry of 
 Mohammed (Allah ! Allah !) ; the secret of the Sultan 
 Mahee ed Deen 'Abd ul Kadir Ghilanee, we beseech 
 Thee to be of good favour to our Lord (the Peer of the 
 Order). O! Allah Hoo!" 
 
 Whilst the Sheikh is occupied, after the meal, in 
 reciting the Tekbeer (Allahu Ekber), or even in repeating 
 this grace, his disciples simply exclaim, " Allah ! Allah ! " 
 and, at its conclusion, all cry out, "Hoo!" (Him, sig- 
 nifying God.) 
 
 I am informed that nearly all the Orders use this form, 
 the only difference being that each one uses the name of 
 its own Peer. 
 
I06 THE DERVISHES. 
 
 CHAPTER V. 
 
 There is much in the belief of the Dervishes which has 
 its origin in the ordinary religion of Islamism. None 
 venture to separate themselves from the tenets promul- 
 gated by the Prophet in the Koran, but rather seek to 
 spiritualize its language, and evoke hidden and concealed 
 meanings from isolated verses, without consulting the 
 sense of the entire chapter, or the occurrences which 
 gave rise to it. They declare that most parts of the 
 Koran have a hidden, inner, or spiritual significance, 
 called by them, Mdanae Batenee, in addition to the 
 ordinary conception, called Mdanae Zahiree. 
 
 From a repeated and careful perusal of some of their 
 mystical or spiritual writings, I conclude that their ap- 
 preciation of the Koran, and religion in general, is as 
 follows. The Koran and all other pious books, including, 
 of course, the Bible and Testament, are divided into 
 three, or even more divisions, viz. what is historical, 
 biographical, and purely spiritual. Religion is con- 
 sidered to be the external parts of the worship of God, 
 and is liable to change, according to the teachings of 
 individual prophets or other pious men, such as the 
 Peers of their numerous Tareeks or Orders. These are 
 conformed to, in consequence, more out of personal re- 
 gard for those who established them, and whose good 
 will in the spiritual world will be propitiated by their 
 observance, than as a duty to God. The historical and 
 biographical portions of these books may even comprise 
 errors, omissions, and exaggerations, and even may have 
 been more or less changed from time to time by copyists ; 
 whilst that which is purely spiritual and essential to the 
 soul of man commenced with his creation, has always ex- 
 isted unchanged, and will so continue to the end of time. 
 
THE DERVISHES. I07 
 
 In various verses of the Koran it is clearly enunciated 
 that the soul or spirit of man has a Divine origin, and 
 emanated directly from the Great Spirit of God ; whilst 
 the body of man was created from the earth on which 
 he dwells. After God had created Adam, he breathed 
 upon him the breath of life, and that differs widely from 
 the life or existence of ordinary animal nature. The 
 former is eternal, whilst the latter is temporary, and 
 ceases with the flesh of which the body is composed. 
 All bodies, therefore, come from the earth, of which 
 they are made, and return to it after death ; whilst the 
 spirit of man came from the Great Spirit of God, and 
 returns to Him, after the decease of the body. 
 
 With regard to creation, their best writers state that 
 there are four distinct ones : 
 
 1. The creation of Adam from the clay, or mud, of 
 which the earth is composed. 
 
 2. The creation of Eve from a rib, or part of Adam. 
 
 3. The creation of the human species, — that is, the 
 children of Adam and Eve, by natural propagation. 
 
 4. The creation of Jesus Christ by a special breath 
 of God conveyed to a virgin — Mary — by the angel 
 Gabrail. 
 
 It is believed that the spirit of man communes directly 
 with the Holy Spirit of God — and that the latter, also, 
 communes with the former, not only in visions, but even 
 in wakeful hours, always for good, and never for evil. 
 Holy and pious men hold frequent intercourse with God, 
 by contemplation, meditation, and prayer ; and there is 
 no more sacred duty than the invocation or "calling" 
 upon His name, called the Zikr, already frequently 
 alluded to in preceding chapters. This frequent invoca- 
 tion renders the breath of man additionally holy, and 
 gives to it a spiritual or superhuman power. By this 
 intercourse with God, men reach a superior and more 
 sublime character ; leading holy and, as it were, sinless 
 lives, they become friends of God, and assume an intimate 
 connexion with Him, even in the present life. A man 
 fully impressed with the possibility of attaining to such a 
 position naturally enough regards all that is connected 
 
Io8 THE DERVISHES. 
 
 with the transient existence of this world as insignificant, 
 and unworthy of any serious consideration and regard. 
 He becomes indifferent to the ordinary pleasures and 
 gratifications of life ; his mind is supposed to be con- 
 tinuously absorbed in the one whole object of his life, 
 and to revert at all times to the contemplation of God. 
 The more destitute he is of worldly goods, the less his 
 mind is connected with the ordinary cares of life, and he 
 is left free to devote his entire existence to communion 
 with the Creator and His Divine Spirit. He is proud of 
 a destitute and impoverished condition, as it is a sure 
 outward proof of his spiritual superiority and excellence. 
 This is in strict accordance with a remark of the Prophet : 
 " My poverty is my pride," and is the origin of all those 
 wandering Orders of Dervishes, or, more correctly, simple 
 Fakeers of the East. 
 
 THE '• EVLIA OR SAINTS. 
 
 The Dervish Orders put full faith in all the grades of 
 spiritually superior men and angelic beings. The former 
 compose what are ordinarily termed saints or friends of 
 Allah. These in the Koran are designated as "the 
 friends of God who fear nothing ; they are not subject 
 to any affliction, because they entertain the true faith ; 
 they have lived consistently with it, and in exact obe- 
 dience with God, from whom they receive a reward in 
 this life and in the other." "They are those who among 
 men are the nearest united to God, and who consequently 
 enjoy His most intimate presence." " Those who, having 
 been the enemies of themselves in this life, become the 
 friends of God in the other." " They are the title of 
 the book of the law of God ; the demonstration of all 
 the truths and mysteries of faith ; their external appearance 
 leads us to an observance of the laws of God, and their 
 interior incites us to abandon and detach ourselves from 
 all the pleasures of this world." "They commenced 
 their career before the beginning of time, and labour 
 
THE DERVISHES. I09 
 
 only for eternity." "During their lives, they never left 
 the portals of the sacred palace of the Divinity, and 
 finally enter therein." " They discover and behold the 
 spiritual secrets which God reveals to them, and main- 
 tain therein a religious silence." 
 
 It is held that holy men do not fear the evils of life, 
 nor the terrors which surround death and the judgment. 
 The calm which they possess in this life is only a fore- 
 taste of the happiness prepared for them hereafter, of 
 which they are allowed a foresight. A part of their 
 recompense in this life is the love and respect of their 
 fellow-men, and the veneration shown to their memories 
 after death. They are favoured with spiritual visions 
 and apparitions, and frequent intercourse with angelic 
 visitors, who appear to them in that semi-existence 
 called a state of bodily slumber. In this world, the 
 saint hears the will of God, and, in the other, he under- 
 stands it. 
 
 The Dervishes and ordinary Mussulmans possess 
 many biographies of the saints (Evlid), and the pure 
 (Sdli/ieen), from which much may be learned with regard 
 to the spiritual visions and spiritual powers, attained by 
 lives of great purity and constant meditation on the 
 Divinity. These put the reader on his guard against 
 impostors and hypocrites, who, for worldly purposes, 
 pretend to a degree of piety and consequent purity of 
 character which they do not possess. 
 
 These saints commence with the earliest period of the 
 world's existence. Adam was superiorly a holy man, 
 and on his creation the angels were commanded by 
 God, — who had animated his earthly body with His own 
 holy breath, — to worship him, which all did save one — 
 Satan — and he was in consequence expelled from the 
 presence of God, for his disobedience. Abraham was 
 the " friend of God " par excellence — and Jesus Christ 
 owns His existence as a saint to the special breath of His 
 Divine Creator — but is not, nevertheless, considered as 
 being God. He is held to be only a Divine Emanation 
 of the most sublime character. 
 
 It is also held by some that the spirits of some men 
 
HO THE DERVISHES. 
 
 return again to this world, and animate new human forms ; 
 and even that the spirits of others existed among celestial 
 beings in the Divine presence, previous to their coming 
 to this world. Mohammed is supposed to have been one 
 of these ; and the faithful admirers of 'Alee, the fourth 
 Caliph, attribute to him a similar distinction. This is 
 the origin of the metempsychosis — or the transmigration 
 of souls — a point of doctrine which has been greatly 
 abused, and changed from its original interpretation. 
 Among the Bektashee Dervishes, a belief is generally 
 entertained that those spirits which have during their 
 existence in man never loved nor obeyed God, are 
 degraded to continue in this world, in an animal form of 
 existence, and, on the decease of their human form, 
 enter the bodies of certain animals; but their con- 
 demnation to this kind of existence is not denned, and 
 is hidden from mortal comprehension. God alone is 
 said to fix and know the extent of its continuance. 
 Man, thus, by a sinful and vicious life, actually debases 
 himself to a brute ; and, it is held, at the death of the 
 body, or at the final day of judgment, rises up again in 
 the form which he held in this world. 
 
 Mohammed called himself the Resool, or " Sent of 
 God." He is also now called by his followers in Arabia, 
 the Nebee, or Prophet, and in Persia and Turkey, the 
 Paigamber, or "He who bears a message" from God 
 to mankind. The Turkish language, as far as I know, 
 has no other word sufficiently significant of his mission, 
 and so has adopted that of the Persians. His mission 
 was to call men from the errors of idolatry — the worship 
 of fire, and the belief in the existence of Three Gods 
 (Father, Son, and Holy Spirit) — to the adoration of One 
 God only, Allah. He declared that each of the others 
 who preceded him with Divine messages, was sent for 
 special purposes, and, having accomplished his mission, 
 returned to God. Jesus Christ, he declared, was not 
 killed by the Jews ; that another person, resembling 
 Him, was put to death in His stead, and that He will 
 return again, at the Judgment Day. Of the family of 
 'Alee, the fourth direct Caliph, his followers, in par- 
 
THE DERVISHES. Ill 
 
 ticular, believe that the twelfth Imam, called the Mehdee, 
 or "Spiritual Director," will reappear for the benefit 
 of the faithful. They say that he disappeared in a mys- 
 terious manner in a cave, and that he will come again 
 into existence, together with Christ, for the purpose of 
 overthrowing the Antichrist, and uniting Christianity and 
 Islamism. It is this belief in the reappearance of holy 
 personages which gave rise to the religion of the Druses, 
 whose founder, Bi Emir Allah, after having already 
 existed in this life in another form, returned as the 
 Caliph and Reformer of Egypt, and, having mysteriously 
 disappeared, will reappear at a future period. 
 
 As to the Prophet Mohammed, all Mussulmans and the 
 Dervish Orders assert that he existed before the creation 
 of this world, and that had it not been for him it would 
 never have been created ; that he was created out of light, 
 or JVoor, referring, I presume, only to his spirit. They 
 declare that his coming was fully predicted by Christ, 
 and the following is supposed to be an extract from the 
 In/eel, or New Testament : — ■ 
 
 " In the latter times a child will be born, who will be 
 a bearer of a message from God (Paigamber), and never 
 utter an untruth. His birthplace will be Mekkeh, and he 
 will emigrate to Medineh ; his name will be Mohammed, 
 a.nd his character praisable. Those who incline to him, 
 I believe, will go to the paradise, or Jemiet, of the faithful ; 
 he^ will be in this world an avenger and a conqueror. 
 He will conquer the lands of the Kaiser i Room, or the 
 Emperor of Constantinople." 
 
 A pious commentator on the preceding says that this 
 extract, taken from the real and true Testament, has been 
 copied and widely spread ; that among the Jews and 
 Christians some said that he had not yet come, and others 
 that, though he had truly come, they did not put faith 
 in him, and so blasphemed against the prediction of 
 Christ. 
 
 Another extract from the real Testament is said to be 
 the following : — 
 
 "A child will come into the world, of the Koraish 
 family, who will be the Lord of the two worlds. Those 
 
112 THE DERVISHES. 
 
 whom he will call to the true faith will never enter the 
 fires of hell (Jehennem). He will be the messenger of 
 the latter times, and his name be Mohammed, on whom 
 will be the peace and satisfaction of the Most High 
 God." 
 
 Both of these extracts were given to me by a Dervish 
 friend, and in his note he added that a monk having 
 perused them was convinced of their truthfulness, and 
 embraced the true faith. What language they are in I 
 am unable to say. 
 
THE DERVISHES. 113 
 
 CHAPTER VI. 
 
 THE RUFA'EES (HOWLING DERVISHES). 
 
 This Order of Dervishes commence their devotions by 
 reciting the Fdtiha, the chapter of the Koran called the 
 Bakra (or Lam Elif), the Evrdd, and the Tevheed. 
 Those prayers for their Peer and the Sultan are simply 
 £>u'd, or supplications. 
 
 Their belt is called Alif-ldm-end. Their mantle is 
 called the Riddlee Khirka, and may be of any colour ; 
 its edging, however, is green. The latter colour has its 
 origin in the circumstance that the angel Gabrail once 
 brought some good news to the Prophet, who, from joy, 
 turned round like the Mevlevees, and let fall his cloak. 
 His disciples cut it in pieces, and sewed the strips around 
 their own. Its colour was green. 
 
 The cap is called Taj, and is made of white cloth, 
 with eight Terks, each signifying a carnal sin abandoned. 
 Some are of twelve Terks. The turban is black, and is 
 called Shemla, or Siah i Shereef. Most of these Sheikhs 
 wear black garments : the mantle of the Prophet was 
 green or black, and they follow his example. The black 
 cloth thrown over their shoulders is called Shed. 
 
 Bed is a principle followed by them and all Dervishes 
 in general, and signifies a retirement from the world, 
 and abandonment of all the pleasures of life, entirely 
 satisfied with Allah alone. These abandonments are 
 four in number, Bed being the chief of all. They are 
 Sheree'at, Tarikat, Hakeekat, and Aid r if at. 
 
 The Tai of their Sheikh has twelve Terks, four of 
 which are called Kapu, or doors. The twelve refer to the 
 twelve Imams, and the four to the Beds. 
 
 The Mureed, or neophyte, is held to bring with him to 
 the Tekkieh a sheep or lamb for a sacrifice ; it is sacrificed 
 
 1 
 
114 THE DERVISHES. 
 
 at the sill of the door by one of its Mureeds, and its flesh 
 is eaten in common by all the members of the Tekkieh. 
 The wool is made into a belt, called Taybeud, for the 
 use of the neophyte. 
 
 Mengusay is the name of the ear-rings of the new 
 Dervish. If only one of his ears is drilled, he is called 
 a Hasanee, from Hasan, one of the sons of 'Alee ; if 
 both, he is called a Husainee, from his second son. This 
 is left optional with him. 
 
 Kariat t&shee is the name of the stone which they 
 wear in the centre of their belts. This is figurative of 
 the means which poor Dervishes use to appease the 
 cravings of their stomachs for food. In place of one 
 stone, there may be as many as four in number, though 
 it is supposed that before the Dervish is called upon by 
 hunger to compress his stomach with so many, the one 
 over the other, Providence will have procured him food. 
 
 The shape of the cap of the Rufa'ee previous to his 
 making the BaVat, or final initiation, — when he accepts of 
 Hazret i Rufa'ee as his Peer, and the actual head of the 
 Tekkieh as his Murshid or Sheikh, — is a perfect circle, or 
 rather two circles, the one within the other, and between 
 the two are the initial letters of the words composing his 
 six Terks. Within these is another circle, much resembling 
 a wheel with its spokes. After the initiation, a cap some- 
 what similar, differing only in form, is used. 
 
 Their Prayers are as follow : — 
 
 " In the name of Allah, the Merciful and the Clement. 
 Say, Allah is One ; He is the Eternal God ; He was 
 never begotten, nor has He ever begotten ; nor has He 
 any one equal to Himself." — Koran, cii. 
 
 " In the name of Allah, the Merciful and the Clement. 
 Say, I seek a refuge in God, from the break of day ; 
 against the wickedness of those beings whom He has 
 created : against the evils of the dark night when it 
 comes upon us ; against the wickedness of sorcerers who 
 breathe upon knots ; against the evils of curious who 
 envy us." — Koran, ciii. 
 
 " In the name of Allah, the Merciful and the Clement. 
 Say, I seek a refuge in the God of mankind ; the King of 
 
THE DERVISHES. 115 
 
 men ; the God of all men ; against the wickedness of 
 him who suggests evil thoughts, and develops them ; 
 who breathes evil into the hearts of mankind ; against 
 the genii (evil spirits), and against men." — Koran, civ. 
 
 " In the name of Allah, the Merciful and the Clement. 
 Praise be to God, the sovereign Master of the universe, — 
 the Clement and the Merciful : the Sovereign of the day 
 of retribution. It is Thee whom we adore, and it is of 
 Thee that we implore help. Direct us in the true path ; 
 in the path of those on whom Thou bestowest Thy bless- 
 ings, and not those who have incurred Thy displeasure ; 
 nor those who have wandered away from Thee into dark- 
 ness." — Koran, i. 
 
 " In the name of Allah, the Merciful and the Clement. 
 This is the book of which there is no doubt : it is the 
 direction pointed out to those who fear the Lord ; of 
 those who put their faith in hidden things ; who observe 
 exactly their prayers, and give bountifully of the good 
 things which have been bestowed upon them : of those 
 who believe in the revelation which has been given to 
 thee (Mohammed), and to those who have preceded thee 
 (the other prophets) ; of those who believe in the truth 
 of the life to come. They only will be led by their Lord 
 (to heaven) ; they will be of the happy." — Koran, ii. 
 
 The 157th verse of the same chapter : — " Your God is 
 the unique Allah ; there is none other ; He is the Clement 
 and the Merciful." 
 
 The 256th verse of the same: — "Allah is the only 
 God ; there is no other God than Him ; He is the living 
 and the everlasting ; He knows no drowsiness nor slum- 
 ber ; all that is in the heavens, or upon the earth, belongs 
 to Him. Who can intercede near Him, without His 
 permission 1 He knows who is before thee, and who is 
 behind thee, and no man learns of His knowledge 
 except that which He wishes him to learn ; His throne 
 extends throughout the heavens, and over the earth, and 
 the charge of them gives Him no trouble whatever. He 
 is the most high, and the most exalted." 
 
 The 286th verse of the same : — " All that is in the 
 heavens and upon the earth, belongs to God ; whether 
 1 2 
 
n6 
 
 THE DERVISHES. 
 
 you expose your acts in the great day (of judgment), or 
 whether you conceal them, He will surely call you to an 
 account for them ; He will pardon whom He pleases, 
 and punish those whom He pleases. God is all-powerful 
 The prophet believes that the Lord has sent him ; the 
 faithful believe in God, His angels, books, and the 
 prophets whom He has sent. They say, ' We have heard, 
 and we obey, — pardon our sins, O Lord, we will return 
 to Thee.' God imposes upon each soul a burden ac- 
 cording to its strength ; that which it has done will be 
 alleged against, or in favour of it. Lord, punish us not 
 for the sins of forgetfulness, or of error. Lord, do not 
 place upon us the burden which Thou hast imposed 
 upon those who lived before our times. Lord, do not 
 burden us beyond what we are able to support ; blot out 
 our sins,, — pardon us — -have pity on us — have pity on us, 
 and pardon us, Thou art our Lord, and give us victory 
 over the infidels." 
 
 (I am) " That God, beyond whom there is none other." 
 — Koran, lix. part of 22. 
 
 Then follow the various titles of God, for which, 
 Koran, vii. 179, is cited as authority. 
 
 Esmd el Husnd, or the " Beautiful Names of God;' 1 
 ninety-nine in number". 
 
 I. 
 
 Allah . . . 
 
 . God. 
 
 2. 
 
 Er Rahman . , 
 
 . The Merciful 
 
 3- 
 
 Er Raheem . 
 
 . The Clement. 
 
 4- 
 
 El Malik . . 
 
 . The Possessor. 
 
 5- 
 
 El Kudoos . 
 
 . . The Holy. 
 
 6. 
 
 Es Salam 
 
 . . The Saviour. 
 
 7- 
 
 El Mumin . 
 
 . The Giver of faith. 
 
 8. 
 
 El Muhaymin 
 
 . The Giver of safety. 
 
 9- 
 
 El Azeez . . 
 
 . . The Strong. 
 
 10. 
 
 El Jebbar 
 
 . . The Absolute. 
 
 11. 
 
 El Mutakebbir 
 
 . . The Giver of greatness. 
 
 12. 
 
 El Khalik . 
 
 . . The Creator. 
 
 1 3- 
 
 El Baree . . 
 
 . . The Producer of souls. 
 
 14. 
 
 El Musawir. 
 
 . . The Giver of forms. 
 
 15- 
 
 ElGhaffar . 
 
 . The Pardoner. 
 
THE DERVISHES. 
 
 117 
 
 16. El 
 
 17. El 
 
 18. Er 
 
 19. El 
 
 20. El 
 
 21. El 
 
 22. El 
 
 23. El 
 
 24. Er 
 
 25. El 
 
 27. 
 28. 
 29. 
 3°- 
 3 1 - 
 3 2 - 
 33- 
 34- 
 35- 
 3* 
 37- 
 38. 
 
 39- 
 40. 
 41. 
 
 42. 
 
 43- 
 44. 
 
 45- 
 4 6. 
 
 47- 
 48. 
 
 49. 
 5°- 
 5i- 
 
 52- 
 53- 
 54. 
 
 Kahhar 
 
 Vehhab 
 
 Rezzak 
 
 Fettah 
 
 'Aleem 
 
 Kabiz . 
 
 Basit . 
 
 Hand. 
 
 Raft' . 
 
 Mu'izz 
 
 26. El Muzill 
 
 Es Semee' 
 El Baseer 
 El Hakem 
 El Adil . 
 El Lateef 
 El Khabeer 
 El Haleem 
 El 'Azeem 
 El Ghafoor 
 Esh Shekoor 
 El'Alee . 
 El Kebeer 
 El Hafeez 
 El Mukeet 
 El Haseeb 
 El Jeleel . 
 El Kereem 
 Er Rakeeb 
 El Mujeeb 
 El Vasee' 
 El Hakeem 
 El Vedood 
 El Mejeed 
 El Ba'ith 
 Esh Shahid 
 El Hakk . 
 El Vakeel 
 El Kavee 
 
 The Avenger. 
 
 The Bestower. 
 
 The Provider. 
 
 The Opener (of His will). 
 
 The Knowing One. 
 
 The Holder (of hearts). 
 
 The Rejoicer (of hearts). 
 
 The Restrainer. 
 
 The Elevator. 
 
 The Honorer. 
 
 The God who looks down 
 
 upon all things. 
 The Hearer. 
 The Seer. 
 
 The God who judges. 
 The Just. 
 The Gracious. 
 The Knowing. 
 The Meek. 
 The Great. 
 The Pitying. 
 The Thankful. 
 The High. 
 The Great. 
 The Protector. 
 The Supplier of wants. 
 The Esteemed. 
 The Beautiful, 
 The Gracious. 
 The Envious. 
 The Acceptor of prayers. 
 The Extensive. 
 The Decider. 
 The Loving. 
 The Glorious. 
 The Sender. 
 The Testifier. 
 The Just. 
 The Procurer. 
 The Strong. 
 
n8 
 
 8 
 
 THE DERVISHES. 
 
 55- 
 
 El Meteen . . 
 
 . The Solid. 
 
 56. 
 
 El Valee . . 
 
 . The Friend. 
 
 57- 
 
 El Hameed . . 
 
 . The Praisable. 
 
 58. 
 
 El Muhzee . . 
 
 . The Calculator. 
 
 59- 
 
 El Mubdee . . 
 
 . The Commencer. 
 
 60. 
 
 El Mu'eed . . 
 
 . The Resuscitator. 
 
 61. 
 
 El Muhayyee . 
 
 . The Reviver. 
 
 62. 
 
 El Mumeet . . 
 
 . The Destroyer. 
 
 $3- 
 
 El Hayy . . . 
 
 The Eternal. 
 
 64. 
 
 El Kayyoom 
 
 . The Everlasting. 
 
 65. 
 
 El Vajid . . . 
 
 . He who finds. 
 
 66. 
 
 El Majid . . . 
 
 . The Glorious. 
 
 67. 
 
 El Wahid . . 
 
 . The Unique. 
 
 68. 
 
 Es Samed 
 
 . The Everlasting. 
 
 69. 
 
 El Kadir . . . 
 
 . The Powerful. 
 
 70. 
 
 El Muktadir 
 
 . ,The Giver of power. 
 
 7 1 - 
 
 El Mukaddim 
 
 . The Preceder. 
 
 72. 
 
 El Muakhir . 
 
 . The Follower. 
 
 73- 
 
 El Ewel . , 
 
 . . The First. 
 
 74- 
 
 El Akhir . . 
 
 . . The Last. 
 
 75- 
 
 Ez Zahir . . 
 
 . The Clear. 
 
 76. 
 
 El Batin . . 
 
 . The Secret. 
 
 77- 
 
 El Valee . 
 
 . The Governor. 
 
 78. 
 
 El Muta'al . 
 
 . The Most High. 
 
 79- 
 
 El Berr . . 
 
 . . The Benign. 
 
 80. 
 
 Et Tevvab . 
 
 . . The Cause of repentance. 
 
 81. 
 
 El Muntakim 
 
 . Who takes vengeance. 
 
 82. 
 
 El 'Afoov . 
 
 . . The Forgiving. 
 
 83. 
 
 Er Rao of 
 
 . The Propitious. 
 
 84. 
 
 Malik el Mullc 
 
 . . The Possessor of possessions. 
 
 85. 
 
 Zoo'l Jelalee 
 
 ve'l J The Possessor of greatness 
 , . ( and honour. 
 
 
 Ikram . . 
 
 86. 
 
 El Muksit . 
 
 . , The Equitable. 
 
 87. 
 
 Eljami' . . 
 
 . , The Assembler. 
 
 88. 
 
 El Ghanee . 
 
 . . The Rich. 
 
 89 
 
 El Mughennee 
 
 . . The Bestower of wealth. 
 
 90 
 
 El Mani . . 
 
 . . The Preventer. 
 
 9 1 
 
 Ed Darr . . 
 
 . . The Harmer. 
 
 92 
 
 En Nan' . . 
 
 . . The Benefiter. 
 
 93 
 
 En Noor . . 
 
 . . The Light. 
 
THE DERVISHES. 
 
 II 9 
 
 94. 
 
 95- 
 96. 
 
 97- 
 98. 
 99. 
 
 El Hadee . . . The Guide. 
 
 El Bedee'a . . . The Commencer. 
 
 El Bakee . . . The Ender. 
 
 El Varith . . . The Heir. 
 
 Er Resheed . . . The Director. 
 
 Es Saboor . . . The Patient. 
 These "IsmiJeM" or the " Beautiful Names of God," 
 are used as invocations, or as calls upon Him. They 
 are ninety-nine in number, and figure in the Tesbee/i, or 
 Rosary of all Mussulmans. There is still another list, 
 reaching to as many as 1,001. It is possible that I have 
 not, in some few cases, given their exact interpretation, 
 and some of them differ but slightly from the others in 
 meaning. 
 
 A RUFA EE DERVISH IN AN ECSTATIC STATE. 
 
 The following is a common prayer of many of the 
 Dervish Orders, and especially of the Rufa'ees : — 
 
 " Thy attributes, O God ! are holy, without any doubt ; 
 I abstain from comparing Thee to anything else ; I 
 
120 THE DERVISHES. 
 
 declare that Thou art our Lord,- — that Thou art One, 
 and all things prove it. Thou art One, and knowest no 
 diminution ; Thou art subject to no disease ; Thou art 
 known by Thy goodness and Thy knowledge ; to Thy 
 knowledge there is no limit ; none can praise Thee too 
 much; Thou art the First— the Everlasting, and without 
 any Beginning ; Thou art the Last, and the Benevolent, 
 and without any end. Thou hast no genealogy, — no 
 sons ; Thou canst never do wrong ; Thou revolvest with 
 the cycles of time ; Thou never weakenest with age ; all 
 Thy creatures are submissive to Thy greatness and to 
 Thy commands ; Thy fiat is the letters Band E, '■Be;' 
 the pure in heart behold Thy beauty by means of the 
 Zikr (the recital of His name), and bless Thee with the 
 Thirties (the rosary is divided into thirty-three parts, 
 together making the full ninety-nine) ; Thy guidance 
 directs them in the right path, through the same means ; 
 they live in perfect love in Thy beneficent paradise ; 
 Thy science is everlasting, and knows even the numbers 
 of the breaths of Thy creatures ; Thou seest and hearest 
 the movements of all of Thy creatures : Thou hearest even 
 the steps of the ant when in the dark night it walks on 
 black stones ; even the birds of the air praise Thee in 
 their nests ; the wild beasts of the desert adore Thee ; 
 the most secret, as well as the most exposed thoughts of 
 Thy servants, Thou knowest ; Thou art security for 
 Thy faithful ones ; Thou strengthenest and givest to 
 others victory, and rejoicest their hearts ; Thy Zikr 
 gives power, and overthrows concealed harms, and so 
 do the Ayats (verses) of Thy book (when borne on the 
 person as charms) ; Thy commands uphold the heavens, 
 and support the earth; and Thy science has circum- 
 vented the entire globe; and Thou art merciful and 
 beneficent to Thy sinning creatures. 
 
 " Like unto Thee, O God, never has anything 
 existed; Thou hearest and seest all things. O Lord, 
 preserve us from evil (this is repeated three times). 
 Thou canst allow even the occurrence of evil things — 
 great and good God ! blessed be Thy holy councils. 
 Have mercy upon us, O Lord, and give us victory, 
 
THE DERVISHES. 121 
 
 for there is no power or strength but in Thee. Blessings 
 without number be upon Thee, — Thou who doest all 
 that Thou deemest best. Thou art great, and great is 
 Thy glory ; Thy power extends to all things ; Thy glory 
 is manifested by Thy will. Living and inventing God, 
 everlasting Lord, and merciful Creator of the heavens and 
 the earth, none is worthy of adoration but Thee ; hear 
 and accept of our prayers, O merciful God, for the 
 sake of Thy blessed Prophet ; give us peace of soul, and 
 freedom from all sin ; may Thy mercy rest, and its 
 blessings be upon us, and in our families and friends — 
 for Thou art the great, the glorious, and the clement 
 God of all (Koran, xxxiii. 33). ' God does not wish 
 other than to deliver you all from the abomination, and to 
 love his family, and to secure to you a perfect purity ' 
 (xxxiii. 56). ' God and the angels are precious to the Pro- 
 phet. Believers ! address your prayers to the Lord, and 
 pronounce (Zikr) His name with salutation confidently.' 
 
 " O Allah ! give praise and peace to our Lord Mo- 
 hammed and to his family, conformably with what Thou 
 hast said of him, — in Abraham (Ibrahim) and his family, 
 bless Mohammed and his offspring, as Thou didst 
 Ibrahim, preserving him from fire in both worlds; for 
 Thou art the glorious and the merciful ! according to 
 the numbers of Thy creatures and Thy holy will ; be 
 clement to the arch of Thy heavenly abode, — to each 
 letter of Thy word ; to the number of those who call 
 Thy Name (Zikr); according to the number of those 
 who forget Thee, O Lord, praise with the choicest of 
 Thy praises, the best of Thy creatures, our Lord Mo- 
 hammed, his offspring and his companions (the As-habs), 
 according to the number of Thy science, — the number of 
 Thy words, and of those who mention (Zikr) Thy holy 
 name, as well as those who forget Thee. O Allah ! 
 praise our Lord Mohammed, Thy secret, and Prophet 
 and friend, and him whom Thou hast sent ; he who was 
 illiterate (the Dervishes say that none of the Prophets 
 could read or write, and their knowledge therefore came 
 directly from above), his family and friends, according to 
 the number of Thy heavens and earths, and all things 
 
122 THE DERVISHES. 
 
 which are between them. Have mercy on our affairs, 
 and upon all Mussulmans, O Lord of all worlds. 
 
 " O God, may Thy praises be upon our Lord Mo- 
 hammed, and his family and friends, according to the 
 number of years of this world's existence, and of those 
 worlds which are to be, and of all that Thou knowest 
 relative to this, Thy world. O God, may Thy praises 
 be upon the soul of our Lord Mohammed, amongst all 
 the other souls, in his body, among all the other bodies, 
 and in his illuminated grave, and upon his name, amongst 
 all other names. 
 
 " O God, may Thy praises be upon our Lord, the 
 possessor of the sign of the Prophetship upon his back 
 (a mole), and the cloud (which always accompanied and 
 preserved him from the heat of the sun) ; on the inter- 
 cessor and the pitying, and the embassy (the Koran) ; on 
 him who is more beauteous than the sun and the moon, 
 according to the good deeds of Abu Bekr, 'Omar, 
 'Othman, and Hyder ('Alee) ; to the number of the plants 
 of the earth and the leaves of the trees \ on the good 
 one — the possessor of the place in Paradise (Mak&m i 
 Mahmood), and of the tongue of eloquence ; he who 
 comes with preaching and intelligence and pity, and upon 
 his family and friends. May the best of Thy praises be 
 upon him, according to the vast amount of Thy great 
 knowledge, — to the number of the words which Thou 
 hast written, — the mentions made of Thy name, and of 
 those who make mention of Thee (Zikr) ; of those who 
 forget Thee ; of those who in assemblies bless Thee 
 with innumerable breaths (iiefs) ; upon Thy Prophet who 
 enlightened the hearts of those who pointed out a path 
 (Tareek) to each friend ; who came in tenth ; who was 
 sent in mercy to the world, to intercede for sinners ; 
 according to the merits of the blessed Prophets,, and 
 their greatness ; according to his (Mohammed's) influence 
 with Thee, the all-powerful; on him, the most blessed 
 of all the prophets ; of those who are resigned to Thee ; 
 on him, who is Thy Friend (such is the blessing of all 
 Mussulmans) ; on his fathers ; on Ibrahim, the sincere 
 friend of Allah ; upon Moosa (Moses), his brother, who ' 
 
s THE DERVISHES. T23 
 
 spake with Thee ; and upon Israel (Jesus), the Faithful 
 {El Emeen), who was the Spirit of God {Er Rooh Allah) ; 
 on Thy servant and prophet Soliman, and his father, 
 David, and on all the other prophets and envoys, and all 
 those who submit to Thee ; on all those who people the 
 heavens and the earth ; those who call upon (Zikr) Thy 
 name, as well as those who forget Thee. Praises be upon 
 the fountain of Thy mercy (the Prophet), the amount of 
 Thy judgment day, — on the measure of Thy path (Tareek), 
 on the ornament of the crown of Paradise, — the bride 
 of the other world, — the sun of holy law, — whose words 
 are deeds, — the intercessor for all mankind, — the Imam 
 of all, — the Prophet of pity, our Lord Mohammed ; 
 upon Adam and Noah ; on Ibrahim, the intimate friend 
 of God, — his brother Moses, and the Spirit of God, 
 Jesus ; on David and Soliman, Zekeriah, Yahya (Isaiah), 
 and Sheb (Seth 1 ), and on ail their offspring, — those 
 who call upon Thee, as well as those who forget Thee. 
 
 u O our Eternal God of mercy, Thy praises be upon 
 Thy people, who spread open their hands to glorify 
 Thee, — Thou bestower of all good things ; Thou par- 
 doner of all things, sins, and faults ; Thy praises be 
 upon our Lord, who is the best of all those having good 
 dispositions, — upon his offspring and friends, and the 
 good men of this world ; pardon us who are now 
 present. There is no God than Allah, and Mohammed 
 is the Prophet of Allah, and Ibrahim is the intimate 
 friend of Allah. 
 
 " O our Lord ! O Prophet of God, — He whom we 
 desire, — who gives us from out of His abundan.ee ; the 
 Possessor of time ; Thou helper in the hour of need, — 
 Thou purest of all prophets, — the Jewel of the Universe ; 
 who elevates atoms into worlds ; Thou refuge of the 
 poor (Fukera) ; the Eye which beholds all the past ; 
 Thou all-seeing, I have praised Thee, O Prophet of 
 God ; I have believed in Thee, and in Thy sufficiency ; 
 Thy goodness comes upon us kindly, and with Thy 
 excellence it invites us to call upon Thee, approaches us 
 to Thee. 
 
 " Thousands of prayers be upon Thee (three times 
 
124 THE DERVISHES. 
 
 repeated), — upon the iooth, 8oth, and 1090th (this 
 refers to the belief that in the 2280th year of the Hegira 
 the world will end) ; praises be upon him who is the 
 true light, Ahmed el Mustapha (Prophet), — the Lord of 
 all prophets, his offspring and all his friends. O God, 
 have mercy upon all the faithful. One thousand prayers, 
 and one thousand salutations, be in the great secret 
 of Thy Prophet. O Thou affectionate, beneficent, 
 lead us in our belief; Thy praise be upon Thy per- 
 fect Son (the Prophet) in the judgment day, — during the 
 length of days, — in the mode (sign or seal) of his pro- 
 phetship, — on him who was shielded by a cloud, on 
 Mustapha, — for the sake of Allah,— Thy secret, — on his 
 secrets ; bestow upon us thy favour, O Mustapha, be- 
 stow thy countenance upon us, for His sake, and thy 
 own; pity our weaknesses, — elevate us through thy peace 
 (three times). O Prophet ! help us (three times) ; we 
 believe in thee. O thou friend of God ! intercede for 
 us, — we know that He will not reject thy intercession. 
 Thou, O Lord, art Allah, — favour us as Thou knowest 
 best (three times). There is no God but Allah, and 
 Mohammed is the Prophet of Allah." 
 
 The patient reader will have perceived much in this 
 lengthy prayer peculiar to the belief of the Dervishes 
 generally, though a great part of it is purely Mussulman. 
 
 THE NAKSHIBENDEES. 
 
 The Order of the Nakshibendees is one of the most 
 extensive which exists in the East, and particularly in 
 the Ottoman empire. They have a work in Turkish, 
 called the Reshihat 'ain el Heyat, or " Drops from the 
 Fountain of Life," which is not only a perfect biography 
 of their founder, Mohammed Baha ed Deen, but also a 
 detailed account of his peculiar spiritual doctrines. 
 M. D'Herbilot states that Nakshibend was his surname ; 
 that he was the author of a work entitled Makamat 
 (Sittings), on various subjects connected with eloquence 
 and academic studies ; and another called Avrdd el 
 
THE DERVISHES. 1 25 
 
 Bahiyyat, " Prayers of Baha," taken from his own name, 
 and that he died a.h. 791. 
 
 In the addendum of the work called the Shekkaik 
 Numanieh, the Silsileh, or successor of Nakshibend, it 
 is thus related, and the detail will serve as an example 
 of the descent claimed by all of the Dervish Orders. 
 " The Sheikh Bayazid Bestamee has it from the Imam 
 Ja'fer Sadik, who has it from the Imam Mohammed 
 Bakir, who has it from the Imam Zain el 'Abideen, 
 who has it from the Imam Husain, who has it from 
 'Alee (fourth caliph), who has it from the Prophet of 
 Allah, — that Bayazid Bestamee was born after the decease 
 of the Imam Ja'fer Sadik, and, by the force of the will 
 of the latter, received spiritual instruction from him, 
 Imam Ja'fer also spiritualized Kasim bin Mohammed 
 bin Abu Bekr es Sadik. He was one of the seven 
 doctors of Divine Law, and derived his spirituality 
 through the mystic will of Selman Farsee. The latter 
 enjoyed direct intercourse with the blessed Prophet 
 of God, and beside this peculiar honour, received in- 
 struction (Terbiyet) from Abu Bekr es Sadik (second 
 caliph). When these were concealed together in the 
 cave, and there conversed with the Prophet, they all per- 
 formed the secret Zikr (called upon God's name men- 
 tally), seated on their hips, with depressed eyes, repeating 
 it three times. 
 
 " After the decease of Bayazid Bestamee, Abul Hasan 
 Kharkanee was born. Sheikh Abul Kasim Kerkianee has 
 connexion with both of these. According to this state- 
 ment, Abul Hasan Kharkanee was employed in their 
 service. Sheikh Abul 'Othman Maghrebee received from 
 them, — Abu 'Alee Reduharee from them also ; from them 
 came the spiritual powers of Junaid Baghdadee, from him 
 to Sirree Saketee, from him to Ma'roof Kerhkee. The 
 latter also had two sources of descent, — the one, Daoud 
 Tayee ; from them came Habeeb Sajemee ; from him 
 Hasan Basaree, and these all received their spirituality 
 from the Commander of the Faithful, 'Alee. Ma'roof 
 Kerkhee drew from 'Alee Riza ; he from the Imam 
 Musa Kiazim, — he from Ja'fer es Sadik. 
 
126 THE DERVISHES. 
 
 " The continuation of the descent is as follows : — Abul 
 Kasim Kerkianee left his powers to his pupil, Khoja 
 'Alee Fermendee ; his Khaleefeh (successor) was Khoja 
 Yusoof Hemdanee, — that of the latter was his own ser- 
 vant 'Abd ul Khalik Gajdivanee ; after him Khoja 
 'Arif Rivkeree — after him Mohammed Fagnavee, — after 
 him 'Alee Rametnee — after him Mohammed Baba Sem- 
 sasee — after him the Emir Sa'eed Gulan — after him the 
 Khoja Baha ed Deen Nakshibend — after him, Allay ed 
 Deen el 'Attar — after him Nizam ed Deen Khamush — 
 after him Sultan ed Deen al Kashgaree — after him 
 'Obayd Ullah Samarkandee — after him Sheikh 'Abd Allah 
 al Lahee— after him Sheikh Sa'eed Ahmed al Bokharee 
 — after him Sheikh Mohammed Chelebee, nephew of 
 Azeez — after him Sheikh 'Abd el Lateef, nephew of 
 Mohammed Chelebee — may Allah bless their secrets !" 
 
 From the Nakshibendee Order evidently sprang the 
 Order of the JVoorbakhshees ; for the same author adds 
 that the Emir Sultan Shems ed Deen derived from Sa'eed 
 'Alee, father of Mohammed bin 'Alee el Husainee el 
 Bokharee ; they derived from the Sa'eed Mohammed 
 Noorbakhshee. The Khaleefeh of Emir Bokhara, Hasan 
 Khoja Van's Khalefeeh Valee Shems ed Deen, are all 
 mentioned in the Shekaik. These derived from Is-hak 
 Jelalee, he from Sa'eed 'Alee Hemdanee, he from 
 Mohammed Kherkanee, he from Allay ed Devlet Seme- 
 nanee, he from 'Abd ur Rahman Asfaranee, he from 
 Ahmed Jurkanee, he from 'Alee bin Sa'eed Lalla, he from 
 Nejm ed Deen Kubra, he from 'Omar bin Yasserbed- 
 lissee, he from Abul Nedjeeb Sherverdee, and down 
 through the whole succession." 
 
 The same author, in alluding to the author of the 
 JVahshibendees, says : 
 
 "This people (Tdifeh) polish the exterior of their 
 minds and intellects with pictures, and being free from 
 the rust and wiles of life are not of those who are capti- 
 vated by the vain colourings of the world, as varied as 
 those of the changeful chameleon ; and as Nakshibend 
 drew incomparable pictures of the Divine Science, and 
 painted figures of the Eternal Invention, which are not 
 
THE DERVISHES. 1 27 
 
 imperceptible, his followers are become celebrated by 
 the title of the Nakshibendees, ' The Painters.' " 
 
 From the work before alluded to, called "Drops 
 from the Fountain of Life," it would appear that the 
 originator of this order was 'Obaid Allah, and that Baha 
 ed Deen Nakshibend was only a learned writer on its 
 principles. The members of the order are called Kho- 
 jagia?is, or the teachers. The Khaleefehs (or successors) 
 and the disciples of 'Obaid Allah were Valees, and their 
 holy tombs are scattered over various parts of the farther 
 East, in Merv, Samarkand, Sind, Bokhara, and through- 
 out Persia, where they are much visited for the purpose 
 of seeking spiritual inspiration from the revered remains 
 of the sainted men which they contain. Various members 
 of the Order gave rise to varied points of belief, and one 
 declared that the soul would, and does, return to this 
 world in a new body. As this borders closely upon the 
 theory of the metempsychosis, it is treated upon in various 
 ways — all spiritually. Another teaches the necessity 
 of the Kkalvet, or profound meditation on the Deity, 
 which he says must be so perpetual and continuous, as 
 to absorb completely the mind ; so much so, that when 
 even in the midst of a crowd, the meditator can 
 hear no voice or other sound. Every word spoken by 
 others will then appear to him the Zikr, and so will 
 even his own words, when spoken on other subjects. 
 But to attain to this the greatest attention and labour is 
 necessary. 
 
 As advice to a Mureed, or disciple, the following in- 
 structions are given by a member of the Order respect- 
 ing the Zikr, which he says is a union of the heart and 
 the tongue in calling upon God's name. In the first 
 place, the Sheikh, or teacher, must with his heart recite, 
 " There is no God but Allah, and Mohammed is the 
 Prophet of Allah," whilst the Mureed keeps his attention 
 fixed by placing his heart opposite that of the Sheikh ; 
 he must close his eyes ; keep his mouth firmly shut, and 
 his tongue pressed against the roof of his mouth ; his 
 teeth tight against each other, and hold his breath ; then, 
 with great force, accompany the Sheikh in the Zikr, which 
 
128 THE DERVISHES. 
 
 he must recite with his heart, and not with his tongue. 
 He must retain his breath patiently, so that within one 
 respiration he shall say the Zikr three times, and by this 
 means allow his heart to be impressed with the medita- 
 tive Zikr, 
 
 The heart, in this manner, is kept constantly occupied 
 with the idea of the Most High God ; it will be filled 
 with awe, love, and respect for Him, and, if the practiser 
 arrives at the power of continuing to effect this, when in 
 the company of a crowd, the Zikr is perfect. If he can- 
 not do this, it is clear that he must continue his efforts. 
 The heart is a subtle part of the human frame, and is 
 apt to wander away after worldly concerns, so that the 
 easier mode of arriving at the proceeding is to compress 
 the breath, and keep the mouth firmly closed with the 
 tongue forced against the lips. The heart is shaped like 
 the cone of a fir-tree ; your meditations should be forced 
 upon it, whilst you mentally recite the Zikr. Let the 
 " La" be upward, the " Illahe" to the right, and the 
 whole phrase " La Illah'e " (there is no God but Allah) 
 be formed upon the fir-cone, and through it to all the 
 members of the whole frame, and they feel its warmth. 
 By this means, the world and all its attractions disappear 
 from your vision, and you are enabled to behold the 
 excellence of the Most High. Nothing must be allowed 
 to distract your attention from the Zikr, and ultimately 
 you retain, by its medium, a proper conception of the 
 Tevheed, or " Unity of God." 
 
 The cone-shaped heart rests in the left breast, and 
 contains the whole truth of man. Indeed it signifies the 
 " whole truth," it comprises the whole of man's existence 
 within itself, and is a compendium of man ; mankind, 
 great and small, are but an extension of it, and it is of 
 humanity what the seed is which contains within itself a 
 whole tree ; in fine, the essence of the whole of God's book 
 and of all His secrets is the heart of man. Whoever finds 
 a way to the heart obtains his desire ; to find a way to 
 the heart is by a heartful service, and the heart accepts 
 of the services of the heart. It is only through the 
 fatigues of water and ashes that the Mureed reaches the 
 
THE DERVISHES. 129 
 
 conversation of the heart and the soul ; he will be then 
 so drawn towards God that afterwards, without any 
 difficulty, he may without trouble, in case of need, turn 
 his face from all others toward Him. He will then know 
 the real meaning of the Terk, the Hakeekat, the Hurreet, 
 and the Zikr. 
 
 It is through the performance of the Zikr, by Khalvet 
 (pious retirement for purposes of deep devotion), by the 
 Teuejjuh (or turning the face or mind devoutly towards 
 God in prayer), by the Murakebeh (or fearful contem- 
 plation of God), the Tesarruf (or self-abandonment to 
 pious reflection and inspiration), and the Tesavvuf (or 
 mystical spiritualism), that the fervent Dervish reaches 
 peculiar spiritual powers, called Kuvveh i roohee batince 
 (a mystical, internal, spiritual power). The life, or 
 biography, of every eminent Sheikh, or Peer, details in- 
 numerable evidences of this power exercised in a strange 
 and peculiar manner. This exercise is called the Kuvvek 
 Iradat, or the " Power of the Will," and, as a theory, 
 may be traced historically to the Divine Power — the 
 soul of man being connected with the Divine Spirit — 
 from which it emanates, and with which, through the 
 means before mentioned, it commences. Some Sheikhs 
 are more celebrated than others for their peculiar and 
 strange powers, and it is to their superiority that their 
 reputation and reverence in the Mussulman world in 
 general, and among Dervishes in particular, is to be 
 attributed. With the supposition that the details given 
 of them by their biographers, disciples, or successors are 
 not invented, or even exaggerated, their powers are cer- 
 tainly very remarkable. Whilst among them, an implicit 
 belief in them is firmly sustained, sultans and princes 
 have evidently doubted them, and being alarmed with 
 the influence the possessors acquired and sustained 
 among the public generally, they have often shown a 
 direful exercise of their own arbitrary will and power, 
 which resulted in the untimely end of the unfortunate 
 Sheikh. Many, on the other hand, have survived the 
 frequent exercise of their " spiritual pQwers," and either 
 because they acquired a power and influence over the 
 
 K 
 
 O 
 
130 THE DERVISHES. 
 
 minds of their temporal rulers, or whether they used 
 them for their own private purposes, so as to conciliate 
 the more religious or fanatic, they succeeded in reaching 
 advanced ages and a peaceful end of their remarkable 
 careers. When the ruler of the country has not cared 
 to order the execution of the Sheikh who declared himself 
 possessed of these " spiritual powers," he has simply 
 exiled him from his capital, or his territory, and per- 
 mitted him freely to exercise his powers and renown in 
 some less objectionable locality. These powers can 
 only be acquired through the long instruction of a 
 superior spiritual director, or Murshid, or As-hdb i Yekeen, 
 for whom the disciples ever retain a most grateful remem- 
 brance and attachment. 
 
 Among the practices of these powers is the faculty 
 of foreseeing coming events — of predicting their occur- 
 rence — of preserving individuals from the harm and evil 
 which would otherwise certainly result for them — of 
 assuring to one person success over the machinations 
 of another, so that he may freely attack him and prevail 
 over him — of restoring harmony of sentiment between 
 those who would otherwise be relentless enemies — of 
 knowing when others have devised harm against them- 
 selves, and through certain spells of preserving them- 
 selves and causing harm to befall the evil-minded ; and 
 even of causing the death of any one against whom they 
 wish to proceed. All this is done as well from a distance 
 as when near. 
 
 In other parts of the world, and among other people, 
 these attainments would have been attributed to sorcery 
 and witchcraft ; in modern times they would be ascribed 
 to Spiritism, or magnetic influences, either of the spirit 
 or of the body ; but to the instructed Dervish they all 
 derive their origin in the spirit of the holy Sheikh — the 
 special gift of the great Spirit of God, which commences 
 with the spirit of man from which it directly emanated. 
 The condition or disposition necessary for these effects 
 is called the Hal (state, or frame), and is much the same 
 as that required, by the magnetized, and the object of 
 his operation. The powers of the body are enfeebled 
 
THE DERVISHES. 
 
 131 
 
 by fasting and mental fatigue in prayer, and the imagi- 
 nation kept in a fervid state, fully impressed with the 
 conviction that such powers are really possessed by the 
 Sheikh, and that he can readily exercise them over the 
 willing mind and body of the disciple. How the Sheikh 
 can produce such strange results on a distant and un- 
 conscious person is left to the admiration and imagina- 
 tion of the faithful disciple, as an incentive to exertions 
 in the same true path as that of his Sheikh, 
 
 To exercise the power of the will, it is necessary to 
 contract the thoughts suddenly upon the object designed 
 to be effected, so perfectly as to leave no room for the 
 mind to dwell, possibly, upon any other. The mind 
 must not doubt, for an instant, of the success of this 
 effort, nor the possibility of failure ; it must, in fact, be 
 completely absorbed by the one sole idea of performing 
 the determination strongly taken, and firmly relied upon. 
 The person must, from time to time, practise this ; and 
 as they proceed, they will be able to see how much pro- 
 pinquity exists between themselves and the Hazret i 
 Asmd (God ?), and how much they are capable of exer- 
 cising this power. 
 
 As an example, the author of the Reshihat narrates 
 the following : — 
 
 "In my youth, I was ever with our Lord Molana 
 Sa'eed ed Deen Kashgharee at Hereed. It happened 
 that we, one day, walked out together, and fell in with 
 an assembly of the inhabitants of the place who were 
 engaged in wrestling. To try our powers, we agreed to 
 aid with our ' powers of the will ' one of the wrestlers, 
 so that the other should be overcome by him ; and after 
 doing so, to change our design in favour of the discom- 
 fited individual. So we stopped, and turning towards 
 'the parties, gave the full influence of our united wills to 
 one, and immediately he was able to subdue his oppo- 
 nent. As the person we chose, each in turn conquered 
 the other. Whichever we willed to prevail became the 
 most powerful of the two, and the power of our own 
 wills was thus clearly manifested." 
 
 On another occasion, two other persons, possessed of 
 k 2 
 
132 THE DERVISHES. 
 
 these same powers, fell in with an assembly of people, 
 at a place occupied by prize-fighters. " To prevent any 
 of the crowd from passing between and separating us, we 
 joined our hands together. Two persons were engaged 
 fighting ; one was a powerful man, whilst the other was 
 a spare and weak person. The former readily overcame 
 the latter ; and seeing this, I proposed to my companion, 
 to aid the weak one by the power of our wills. So he 
 bade me aid him in the project, whilst he concentrated 
 his powers upon the weaker person. Immediately a 
 wonderful occurrence took place ; the thin, spare man 
 seized upon his giant-like opponent, and threw him upon 
 the ground with surprising force. The crowd cried out 
 with astonishment, as he turned him over on his back, 
 and held him down with much apparent ease. No one 
 present, except ourselves, knew the cause. Seeing that 
 my companion's eyes were much affected by the effort 
 which he had made, I bade him remark how perfectly 
 successful we had been, and adding that there was no 
 longer any necessity for our remaining there, we walked 
 away." 
 
 Just as it is impossible^ to conflict with the Koran, so 
 is it to conflict with axi'Arif, or "knowing person," pos- 
 sessed of the power of the will. His power conflicts 
 with that of others, but there is no confliction in his 
 designs ; nor is it essential that the person to be assisted 
 should be a believer ; he may be, even, an infidel, for 
 faith is not needed to the performance of the design of 
 the wilier. Just as is the influence of the pure heart, 
 so is that of the breath of the wicked. Even the most 
 powerful princes of this world do not prosper without 
 assistance. The Sheikh once left for Samarkand, for the 
 purpose of holding a conversation with the sovereign of 
 that place, Mirza 'Abd Ullah bin Mirza Ibrahim bill 
 Mirza Shahrokh. " I," says the writer, "was then in his 
 service, and went with him. On arriving, an officer of 
 Mirza ; Abd Ullah waited upon him, and the Sheikh ex- 
 plained to him the object of his visit, and added, that 
 he did not doubt but much advantage would be derived 
 from the interview. 
 
THE DERVISHES. 133 
 
 "To this the officer impertinently replied, that his 
 Mirza was a youth without any fear, and would excuse 
 him from waiting upon him, and that he could well do 
 without the demands of Dervishes. This language dis- 
 pleased the Sheikh so that he replied that he had an 
 order to communicate with sovereigns, that he had not 
 come of his own accord, and th'at if his Mirza was fear- 
 less, he could retire and give place to one who was 
 fearful. The officer departed, and so soon as he had 
 left, the Sheikh wrote his name upon the wall of the house 
 wherein he was then dwelling, and a moment afterwards 
 wiped it off with his own mouth, remarking that he could 
 not receive hospitality from either the sovereign of the 
 place, or from his officers. He, the same day, returned 
 directly to Tashkend. A week afterwards, the officer 
 died, and within a month Abu Sa'eed Mirza Akza ap- 
 peared from Turkistan against Mirza Abd Ullah, and 
 killed him. From this occurrence, it is readily seen 
 that Abu Sa'eed owed his success to the spiritual aid 
 (Himmet) of the holy Sheikh. 
 
 " On another occasion, the Sheikh was at a place called 
 Farkat, when he asked us to furnish him with pens and 
 ink, with which he wrote several names upon a paper. 
 Among these was the name of the Sultan, Abu Sa'eed 
 Mirza, and he placed the paper in his turban. At that time - 
 no such person as this was anywhere known to exist. 
 Some of those present ' asked the Sheikh why he was 
 pleased to favour the names so greatly a? to keep them 
 in his revered turban. He replied, that they were the 
 names of certain persons, w r hom he and we, and all of 
 the people of Tashkend, Samarkand, and Khorassan, 
 should respect. Very soon after this, Sultan Abu Sa'eed 
 Mirza appeared from Turkistan. He had seen, in a 
 dream, that our beloved Sheikh, together with the Khoja 
 Ahmed Tessevvee, had recited the Fatiha (first chapter 
 of the Koran), with especial reference to himself. He in- 
 quired of Khoja Ahmed the names of our Sheikh, and 
 retained them in his memory, and made diligent search 
 for him throughout the whole country. He soon learned 
 that, of a truth, there was just such a person dwelling at 
 
134 THE DERVISHES. 
 
 Tashkend ; and he immediately set out to find him there. 
 So soon as our Sheikh heard of his approach, he set out 
 for Farkat. The Mirza came to Tashkend, and, not 
 finding the Sheikh there, proceeded to Farkat. As he 
 approached the latter place, our Sheikh went out to meet 
 him. When the Mirza saw the Sheikh, his countenance 
 changed, and he exclaimed : ' By Allah ! you are cer- 
 tainly the same person whom I saw in my dream.' He 
 threw himself at the Sheikh's feet, and with much anxiety 
 implored the aid of his prayers. The Sheikh was ex- 
 tremely gracious to the Mirza, so that the latter became 
 greatly attached to him. 
 
 " Later, when the Mirza desired to collect a force, and 
 march against Samarkand, he revisited our Sheikh, and 
 begged his permission and assistance in favour of his 
 campaign. The Sheikh asked him with what object he 
 designed making it : ' If/ he added, ' it is to enforce the 
 law of God, and to act in a humane manner, you will be 
 successful.' The Mirza declared that it was, and the 
 Sheikh then bade him depart with his commendable in- 
 tentions. By some it is related that the Sheikh told the 
 Mirza : ' When you are opposite your opponents, do not 
 attack them until you perceive a flight of crows coming 
 up from your rear.' In consequence of this admonition, 
 when the Mirza Abu Sa'eed was opposite the forces of 
 Mirza 'Abd Ullah, the latter ordered his cavalry to make 
 an attack upon the troops of the latter ; but Abu Sa'eed 
 did not attempt to meet them, until a large flight of 
 crows came up from behind them ; and so soon as these 
 appeared, his troops' hearts became filled with joy and 
 courage, and falling upon those of Mirza 'Abd Ullah, 
 completely overcame them. In the defeat, Mirza 'Abd 
 Ullah was thrown off his horse, and taken captive, and 
 his head cut off" 
 
 " From the preceding may be seen the spiritual powers 
 of a holy man, who can by their aid commune with 
 persons widely separated from him, predict coming- 
 events, and aid those in whose welfare and success he 
 feels a pious interest for good. 
 
 " Hasan Bahadur was one of the chiefs of the country 
 
THE DERVISHES. 1 35 
 
 of Mamen, in Turkistan, and the people of Mamen 
 formed a numerous tribe. He relates that 'When Sultan 
 Abu Sa'eed marched with his forces from Tashkend to 
 Samarkand, I was with him ; we met Mirza 'Abd Ullah 
 on the banks of the river Bulungoor, drawn up in array : 
 I was near to the Mirza, and our troops numbered some 
 7,000 only, whilst those of the Mirza were well armed, 
 and in excellent condition. At this moment, some of 
 our men went over to the Mirza, which troubled greatly 
 the Sultan, and alarmed him, so that he called out to 
 me, " Ho ! Hasan, what do you see ? " and I replied that 
 I saw the Khoja (the Sheikh) preceding us. The Sultan, 
 on this, swore by Allah that he likewise saw him. I bade 
 him be of good cheer, for we would prevail over our 
 enemies. At the same moment our troops made a charge 
 against their opponents, and in half an hour all of the 
 forces of Mirza 'Abd Ullah were beaten, and he, falling 
 into the hands of his enemies, was put to death. On 
 that same day, Samarkand was taken.' 
 
 "The Sheikh himself states that, when Mirza 'Abd Ullah 
 was taken prisoner, ' I was on my way to Tashkend, 
 and saw a white bird fall from a height to the ground. 
 This was caught and killed, from which circumstance I 
 knew that Mirza 'Abd Ullah had just met his fate.' The 
 Khoja after this proceeded, on the request of Sultan Abu 
 Sa'eed, to Samarkand. 
 
 " Mirza Baber bin Mirza Baiker bin Mirza Shahrokh 
 came with 500,000 troops from Khorassan against Samar- 
 kand. Sultan Abu Sa'eed went to the Sheikh, and told 
 him : ' I have not sufficient troops with which to meet 
 him, — what shall I do 1 ' The Sheikh quieted his appre- 
 hensions. When Mirza Baber crossed the Ab Amooee, 
 Sultan Abu Sa'eed Mirza sent a charge of troops to meet 
 him, and having repulsed him, the Mirza fled to Turkistan, 
 and fortified himself. In this view, he loaded his camels 
 to depart, which becoming known to the Sheikh, he has- 
 tened to go to the drivers, and, in great anger, com- 
 manded them to put off their loads ; then going to the 
 Mirza, he asked him where he was going. ' Do not go 
 anywhere,' he said to the Mirza, ' for there is no need of 
 
136 THE DERVISHES. 
 
 such a proceeding; your business is here, and I will be 
 responsible for the result ; be of good cheer, for it is my 
 business to overcome Baber.' Abu Sa'eed's officers were 
 much troubled by this language on the part of the Sheikh, 
 and some of them, throwing their turbans on the ground, 
 declared that they would all be sacrificed. The Mirza, 
 however, had entire faith in the Sheikh, and would not 
 listen to any one else ; he stopped his forces, and pre- 
 pared to meet those of Baber, whose officers, nevertheless, 
 thought that Abu Sa'eed would certainly fly before him. 
 " The Sultan Abu Sa'eed conformed to the words of the 
 Sheikh, and commenced fortifying himself. Mirza Baber 
 came near to Samarkand, and sent forward Khaleel Hin- 
 doo with his ordnance as far as its gates. A few Persians 
 came out of the city and fought them. Mirza Baber 
 had no men in armour, and Khaleel Hindoo was taken 
 prisoner, and whenever he sent men against the strong 
 walls of Samarkand, the inhabitants made sallies, and 
 cut off the ears and noses of all the captives who fell 
 into their hands, so that many of his people having 
 returned to his camp in this mutilated condition, spread 
 alarm among the others. In the course of a few days 
 a disease broke out among his cavalry, from which many 
 died, and spread a malaria throughout the camp, greatly 
 to the distress and annoyance of his own people, so that 
 very shortly he sent the Molana Mohammed Mu'amma 
 (a Sheikh) to our own Sheikh to treat for peace. Molana 
 Mohammed, on meeting our Sheikh, greatly praised the 
 Mirza Baber, and said he was a prince of the most 
 exalted sentiments ; and our Sheikh, in response, told 
 him that the acts of his forefathers had done him much 
 harm, and without this he might have effected great 
 things ; that, in their time, he himself was a poor Fakir 
 in Herat, together with a great number of similar per- 
 sons, all of whom suffered much from their persecutions. 
 Finally, peace was made, and Mirza Baber made it a 
 matter of stipulation that he should be permitted to 
 conciliate the goodwill and profit by the prayers of our 
 pious Sheikh, from whose spiritual powers he had met 
 with so much loss and discomfiture." 
 
THE DERVISHES. 1 37 
 
 In the same work there are farther statements re- 
 garding the spiritual powers of this celebrated Sheikh. 
 He claimed to be able to affect the minds of the sove- 
 reigns in such a manner as to compel them to conform 
 to his will, and even to leave their thrones and seek a 
 refuge at his feet. This power is called Teskheer, or the 
 " subduing faculty." The Sheikh says of himself : " Were 
 I to live as a Sheikh, none other would have any Mureeds 
 or disciples ; but my business is to preserve Mussulmans 
 from the evils of oppression. On this account I am in 
 conflict with sovereigns, and must therefore compel them 
 to conform to my demands, and so promote the welfare 
 and interests of the true believers. Through the especial 
 favour of the Most High, a strength or power is given 
 to me by which, should I desire it, the Sovereign of 
 Khatay, who assumes to be a god, would obey a letter 
 from me, and, leaving his kingdom, come barefooted 
 after forsaking his kingdom, and seek the sill of my 
 door. Although I possess so much power, I am wholly 
 submissive to the will of the Most High ; and whenever 
 it is a matter referring to the will, His command reaches 
 me, and it assumes a bodily form. For this great moral 
 sentiment is essential, and it is this which subdues my 
 will to the superior one of the Most High, so that it is 
 His will which ensures justice." 
 
 A person relates that he was once a spectator of a 
 scene between the Sheikh and Sultan Ahmed Mirza, in the 
 village of Matreed. The latter had called to make a visit 
 to the Sheikh, and they were both seated near to each 
 other, the Sheikh composedly conversing with the Sultan, 
 but the latter was so much under the influence of his 
 " subduing power " that great fear and alarm were clearly 
 visible in his features, and large drops of perspiration 
 flowed down his face, whilst his whole frame was singu- 
 larly convulsed. This fact has been sustained by the 
 testimony of witnesses, and its truthfulness is strongly 
 corroborated. Then follows an account of the reunion 
 of three princes through the powers of the Sheikh, and 
 the subduing to peace of these and all their forces by 
 a kind of spell. The warlike spirits of these were 
 
 fO 
 
138 THE DERVISHES. 
 
 wonderfully calmed, and kept in perfect subjection, until 
 a formal document of pacification was drawn up by the 
 Sheikh and signed by the princes. 
 
 On another occasion an employe of the Sheikh, whilst 
 travelling in Khatay with a Kervan (caravan) laden with 
 goods, was attacked by Kalmucks, and through the won- 
 derful powers of a sword belonging to the Sheikh, his 
 pious master, he put the whole band of robbers to flight 
 when all of his companions had given themselves up as 
 lost. On his return, having related this surprising affair 
 to the Sheikh, the latter explained it to him, by the fact 
 that, having submitted his own feeble will to that of the 
 Most High, a superhuman "power of the will" was 
 granted him, by which he overcame his enemies. 
 
 Many individuals who have seriously wronged and 
 oppressed his friends received punishments through the 
 powers of the Sheikh. Several instances are related 
 wherein some such even fell sick and died, or were 
 only restored to health by open declarations of re- 
 pentance, and imploring his prayerful intercession with 
 God. His spirit seems to have accompanied those in 
 whose welfare he took an active interest, and enabled 
 them to commune with him, though far distant from 
 him. His power of hearing them was well known to 
 his friends, and several instances are cited to prove the 
 fact. His power of affecting the health of those who 
 injured him or his friends was greatly increased whilst 
 he was excited by anger, and on such occasions his 
 whole frame would be convulsed, and his beard move 
 about as if moved by electricity. On learning details of 
 cruelty done to innocent individuals, the Sheikh would 
 be strangely affected, so much so that no one dared to 
 address him until the paroxysm was passed ; and on 
 such occasions he never failed to commune spiritually 
 with the sovereign or prince in such a mysterious manner, 
 as to inspire him to deal justly with the guilty person, 
 and secure his merited punishment. 
 
 Through his " mystical powers " many persons were 
 impressed with the unrighteousness of their course, and 
 having repented of the same, became good and pious 
 
THE DERVISHES. 
 
 139 
 
 and firm believers in his spiritual influences. These 
 powers were always connected with his prayers, and it 
 was during these that he was enabled to assure the 
 parties interested of their salutary results, and the ac- 
 ceptation of their desires. It scarcely needs to be 
 added, that these prayers were in conformance with 
 Islamism, and were offered up to Allah, whom he 
 adored, and to whose supreme will he attributes his 
 powers. He constantly performed the Zikr Jehree, or 
 " audibly called God's name," and the frequent repeti- 
 tion of this practice fitted him for such holy purposes. 
 Sometimes he would affect the mind of the individual 
 upon whom he exercised his powers, in such a manner 
 as to throw him into a species of trance, after which he 
 could remember nothing that he had previously known, 
 and continued in this state until the Sheikh chose to 
 restore him to the enjoyment of his ordinary faculties. 
 Notwithstanding all of these eminent powers, this great 
 Sheikh is reputed to have spent the latter days of his life 
 at Herat in extreme indigence, much slighted and ne- 
 glected by those who had so admired him whilst in the 
 vigour of his career. All fear of his mystical influences 
 seems to have disappeared, and it is narrated that these 
 greatly declined with his ordinary strength of mind and 
 body. 
 
1 4° THE DERVISHES. 
 
 CHAPTER VII. 
 
 THE BEKTASHEES. 
 
 The Dervishes bearing this denomination, derived it 
 from the name of the founder of the Tareek, or Path. He 
 was a native of Bokhara. It would seem that there were 
 two persons of this name, Bektdsh, the preceding one 
 adding to his name Koolee, or servant (of God), and was 
 the author of a mystical work called Bostdn al Khiyal 
 ("The Garden of Mental Reflections "), in much repute 
 among spiritual Mussulmen. The other is called Hajee 
 Bektdsh, and lived in Asia Minor during the reign of the 
 Ottoman sovereign, Sultan Murad I. in a.h. 763. As 
 this Order of Dervishes was intimately connected with the 
 Ottoman militia, known as the Janissaries, now destroyed, 
 some particular notice of him seems necessary, even in 
 a work like the present. 
 
 Historians narrate that Hajee Bektash or Begtash 
 blessed the newly instituted troops, and named them 
 Yani Cheree, or " New Troops " (the signification of the 
 word Janissaries), whilst others dispute it. Von Hammer 
 says they adopted for a head-dress the white felt cap of the 
 Dervish Hajee Begtash, the founder of an order spread 
 over the Ottoman empire ; that the Sultan Orkhan, ac- 
 companied by the new renegades (of whom the Janis- 
 saries were composed), met him in the village of Sulijay 
 Kenariyoon, near to Amassia, to implore his benediction, 
 and the gifts of a standard and a flag for his new forces. 
 The Sheikh put the sleeve of his mantle over the head of 
 one of the soldiers in such a manner that it hung down 
 behind his back, and then declared the following pro- 
 phecy : — " The militia which you have just created shall 
 be called Yanee Cheree, — its figure shall be fair and 
 
THE DERVISHES. 141 
 
 shining, its arm redoubtable, its sword cutting, and its 
 arrow steeled. It shall be victorious in all battles, and 
 never return except triumphant." In commemoration 
 of this benediction, the white felt cap of the Janissaries 
 was increased by the addition of a piece of the same 
 pendant on their backs, and ornamented with a wooden 
 spoon. As most of the Janissaries were incorporated 
 into the Order of the Begtashees, they formed a military 
 fraternity, of which all the members were, at the same 
 time, monks and soldiers, differing but little from the 
 Knights of the Temple, the Hospital, and of Malta. It 
 is possible that the approximity of the Knights of 
 Rhodes, whose galleys aided the first crusaders to seize 
 upon Smyrna during the reign of Sultan Orkhan, may 
 have inspired this prince with the idea of uniting the 
 renegade soldiers into a monical-military corps, under 
 the patronage of the Sheikh Hajee Begtash. There was 
 also this remarkable fact connected with his Order, that 
 the Sheikh who directed it was at the same time Colonel 
 of the 99th Regiment, and that eight of his Dervishes 
 established in the barracks of the Janissaries offered up 
 prayers there day and night for the prosperity of the 
 empire and the success of the arms of their companions, 
 who called themselves of the family of Hajee Begtash. 
 
 The preceding is, however, denied in the Ottoman 
 history of 'Ashik Pasha Zadeh, of which the following 
 extract has been furnished me by Dr. Mordtmann : — " I 
 have not included Hajee Bektds/i among the list of the 
 Utemd, and Fukera of Room Vilayet, because, unlike 
 the others, he had never any connexion with the Otto- 
 man Sultans. Hajee Bektash came from Khorassan, 
 with his brother Mentish, and they established them- 
 selves at Siwas (in Asia Minor), near to Baba Ilias. At 
 a later period, they went to Caisarieh, from which place 
 ■his brother returned to their own country by Siwas, 
 and was killed on the way. Begtash, whilst on his way 
 from Caisarieh to the Kaza Ujuk, died, and was in- 
 terred there, where his holy tomb still exists. The 
 people of Room are divided into four classes of Musa- 
 firs (guests), — one Ghaziyoji-i-Room, or the ' Heroes of 
 
142 THE DERVISHES. 
 
 Room ; ' one Akheedn-i-Roojn, or the ' Brothers of 
 Room ; ' and the other, the Abddldn-i-Room, or the 
 ' Abddls or Ascetes of Room.' There is also one 
 more branch, called the Hem-Bdjiydn-i-Room, or the 
 'Sisters of Room.' Hajee Begtash chose the Bdji- 
 ydn-i-Room among the Bulaurs, and made over his 
 principles of spiritual power to the Khatun Anddur (a 
 lady of the latter name), and then died. Although it 
 is stated by the Bektash Dervishes that he gave the 
 Tdj (crown or cap) to the Janissaries, the assertion is 
 certainly false. This white cap already existed in the time 
 of Orkhan himself at Balejik. I do not wish to gainsay 
 what I have already related in the preceding chapters, 
 and persist in the assertion that the white felt cap of 
 the Bektash Dervishes was taken from the Janissaries. 
 The impulsion for its adoption was given by a Sheikh of 
 the Order of the Bektashees named 'Abdel Moosa, who, 
 having formed the desire to make a campaign, joined 
 the Janissaries, and one day begged from them an old 
 felt cap, which one of them loaned him. This he put on 
 his head, and after having made the campaign, returned 
 to his own country, wearing it, so as to show that he 
 wore the same head-dress as those who fight for the 
 Faith. When he was^ interrogated as to its name, he 
 said it was called Biikmeh-Alif-Tdj, i.e. a cap which 
 never bends, and is ever upright, and worn by those 
 who fight for the true faith. This is the true orign of 
 the cap of the Janissaries." 
 
 Near the city of Angora, in a village called Bektdsh- 
 kyooy, is the tomb of Bektash, much revered by all of 
 his numerous followers scattered over the greater part 
 of the Ottoman empire. Over it has been erected a 
 pretty mausoleum and a Tekkieh, the object of venera- 
 tion and visits from pious Mussulmen generally. 
 
 The Sheikh Hajee Bektash received his spiritual educa- 
 tion from Ahmed Yessevee Balkhee, a native of the city 
 of Balkh. The lineal descent of the Order is as follows : — 
 
 Ahmed Yessevee from 
 
 Yoosuf Hamadanee, he from 
 
 Ebi 'Alee al Fermadee, he from 
 
THE DERVISHES, 1 43 
 
 Abu'l Kasim Kurkanee, he from 
 
 Abu'l Hasan Harrakianee, he from 
 
 Abu Yazeed Bestamee, he from 
 
 Ja'far ibn Mohammed Sadik (who was of the race 
 and family of the Imam Husain, one of the unfortunate 
 sons of the fourth and last of the direct Caliphs, 'Alee), 
 he from 
 
 Mohammed ibn Abu Bekr, he from 
 
 Selman i Farsee, he from the Sheikh of the two different 
 Tareeks, viz. — the one of 
 
 Abu Bekr es Siddeek (first Caliph), and the other of 
 
 'Alee (the assumptive fourth Caliph). 
 
 Abu Bekr es Siddeek received his education direct from 
 the holy Prophet. 
 
 This Tareek is therefore called the Siddeekieh (Faithful), 
 from Abu Bekr, and the 'Aleevieh ('Aleevide) from 'Alee. 
 
 All of these persons are known as the Sheikhs, or 
 " Elders," and as the Murshid i Kamil, or " perfect 
 spiritual instructors," who teach to others the " true 
 path " which leads mankind to Allah. There are, how- 
 ever, said to be many such paths, for the holy Prophet 
 said in a Ifadees, or traditional assertion, collected and 
 preserved by his earlier followers : — 
 
 " The paths leading to God are as numerous as the 
 breaths of His creatures." 
 
 Hajee Bektash, Jan Noosh, Shahbaz i Kalenderee, 
 Jellal i Bokharee, Lokman Kalenderee, were all disciples 
 of Ahmed el Yessevee. Of these, all were of the Order of 
 the Nakshibendee, and at a later period founded each a 
 separate Order. 
 
 Jan Noosh is buried at Khorasan ; Jellal Bokharee 
 and Shahbaz i Kalenderee, at Simna, near Kurdistan 
 and the Persian frontier. With the exception of Jellal 
 Bokharee, they all wore the costume of the Order of 
 Hajee Bektash ; and the only difference is that Jan 
 Noosh wore twelve Terks or gores in his cap, Jellal 
 Bokharee one, Shahbaz seven, and Lokman Kalenderee 
 four. 
 
 Regarding the principles of the Order of the Bektashees, 
 the following will serve to give some explanation. 
 
144 THE DERVISHES. 
 
 There are six Ahkidm, or " Commands." 
 i. Liberality. 4. Holy Law. 
 
 2. Knowledge. 5. Submission. 
 
 3. Truth. 6. Contemplation, 
 
 There are six ErkiCm^ or " Columns." 
 
 1. Science. 4. Thankfulness. 
 
 2. Meekness. 5. Calling on God. 
 
 3. Contentment. 6. Retirement. 
 
 The Constructions are six (Bend). 
 
 1. Repentance. 4. Increase of Spirituality. 
 
 2. Submission. 5. Contentment. 
 
 3. Fidelity. 6. Seclusion. 
 
 The Wisdoms are also six (Hukum). 
 
 1. Knowledge. 4. Fidelity. 
 
 2. Liberality. 5. Reflection. 
 
 3. Approach to Divine 
 
 Science. 6. Faith in God. 
 
 The Evidences of the Order are six (Esp&t). 
 
 1. Benevolence. 4. Abandonment of Pas- 
 
 sions. 
 
 2. God's Praise. 5. Fear of God. 
 
 3. Abandonment of Sin. 6. Cheerfulness of Spirit. 
 
 Regarding the cap, cloak, and girdle, called by the 
 Bektashees the three points, or principles, the following 
 is legendary. 
 
 The angel Gabriel once visited the holy Prophet, 
 during the war called the Ghazd i Ahwet, and asked him 
 what he was occupied in, and he replied in reciting 
 the verses of the Koran, shaving his beard and cutting 
 his hair. — Vide Koran, xlviii. 27. By Divine per- 
 mission, the angel brought a razor from heaven, and cut 
 the hair and shaved the beard of the prophet. He next 
 put a cap on his head, a cloak over his shoulders, and a 
 girdle around his waist. He had already done this to 
 two other persons, viz., to Adam when he left the 
 
THE DERVISHES. 145 
 
 Garden of Eden, and to the patriarch Abraham, when he 
 dwelt in Mekkeh, which was built by him. The Prophet 
 next did for 'Alee what the angel of God had done for 
 him ; 'Alee did the same, by the Prophet's permission, to 
 Selman i Farsee, and 'Omar Ummieh Bilal Habeschee, 
 and these did the same for twelve other persons. 
 
 One of these twelve, named Zeenoon Misree, was sent 
 into Egypt, Selman to Bagdad, Sohailee to Room (Asia 
 Minor), Daood Yamanee to Yaman (Arabia Felix), for the 
 purpose of imparting instruction on these points. The 
 people of Bagdad call the girdle the letter Alif, a, of 
 the alphabet; those of Room call it Lamalif, la; and 
 those of Egypt Berlam. The people of Yaman wear the 
 girdle next to the skin, and not over the clothes. 
 
 On the girdle brought to the Prophet by the angel was 
 written, "There is no God but Allah, and Mohammed 
 is His Prophet, and 'Alee is His friend." 
 
 The Bektashees relate that Adam was the first to wear 
 the girdle used by them ; after him sixteen other prophets 
 v, ore it in succession, viz. Seth, Noah, Idrees, Shu'aib, Job, 
 Joseph, Abraham, Husha', Yoosha', Jerjees, Jonas, Salih, 
 Zekaree, Khizr, Ilyas, and Jesus. God said of Moses in 
 the sixty-fifth verse of the eighteenth chapter of the 
 Koran : " May I follow thee, said Moses to Him, so that 
 Thou mayest teach me what Thou knowest regarding the 
 true path /" 
 
 Moses learned the secrets of the True Path from 
 Khizr. Khizr, or Khj^zer, is a mythical character, who 
 figures largely in Oriental Spiritualists. Some say he 
 lived in the earliest times, and having drank of the 
 fountain of life never has died ; others, that he was 
 Elias, St. George (of the dragon), and an officer in the 
 army of Alexander the Great. The place of Khizr is 
 equally mythical. The Tareekats, or paths, are 'Alee's, 
 and the Shir' at, or holy law, is the Prophet's. Khizr 
 is called the chief of all of the Evlids, or saints. 
 
 In the girdle of the Order is a stone called the Peleuk : 
 it has seven corners, or points, called Terhs, in token of 
 the seven heavens and seven earths which God created, 
 also the seven seas, and the seven planets ; for God has 
 
 L 
 
I4<5 THE DERVISHES. 
 
 said, " We have created the seven heavens in seven folds, 
 and seven earths in the same form, all out of light." 
 He then commanded all of these to worship Him, which 
 they do, continually revolving round His holy throne. 
 The Pelenk is very useful, and the Sheikh of the Order 
 puts it on and off, each seven times, saying, — 
 i. "I tie up greediness, and unbind generosity. 
 
 I tie up anger, and unbind meekness. 
 
 " I tie up avarice, and unbind piety. 
 
 "I tie up ignorance, and unbind the fear of God. 
 
 " I tie up passion, and unbind the love of God. 
 
 " I tie up hunger,and unbind (spiritual) contentment. 
 
 " I tie up Satanism, and unbind Divineness." 
 When putting it on a disciple, he says to him, " I now 
 bind up thy waist in the path of God. O, holy name, 
 possessed of all knowledge ! Whoever knows His name 
 will become the JVdzb, or successor of the Sheikh/' He 
 next offers up the following prayerful address : " There 
 is no God but Allah, Mohammed is the Prophet of Allah : 
 'Alee is the Valee, or friend of Allah ; Abu Muslim, the 
 nephew of 'Alee, is the sword of Allah ; Mehdee is the 
 master of the Imdmat, and the Ameen, or confidant of 
 Allah. Moses is the Word of God, Jesus is the Spirit of 
 God, and Noah is the sword of God. It is not to be 
 opened by 'Alee excepting with the sword called Zoolfakar. 
 Our first Valee, or Founder, is Bektdsh, the middle the 
 Dervish Mohammed, and the last was Mustapha, the 
 owner of the Kitdbet, or writing. The knowledge of 
 the world is to know the Shir at, or holy law ; the 
 Tareekat, or new path ; and the Marifet, or new science 
 of spiritualism. These are the portals of our Order." 
 
 The Sheikh also adds as instruction — " There are 40 
 Makdms, or seats, 360 degrees, 28 Menzils (places of 
 rest), 12 spheres, 24 hours, 4 Fasls, or chapters, 7 
 climes, 4 Karars, 13,000 worlds, 7 Sebul i Mesdvee, or 
 Ayats (verses), called the mother of the Koran, 7 Letters 5 
 7 Fatihas (first chapters, or openings) of the Koran ; all of 
 these are called Hal (dispositions), and not AW (sayings). 
 There is but one light ; the truth is the moon, and these 
 were given to Adam. He who has found the science of 
 
THE DERVISHES. 147 
 
 his own body, called the 'Ilm i Vujood (or the counterpart 
 of himself in a spiritual sense), knows his Lord ; for the 
 holy Prophet has said, ' To know thyself is to know the 
 Lord.' In this is comprised a knowledge of thy own 
 secret, and that of thy Creator." 
 
 The latter is a Mussulman idea that every one in this 
 world possesses a Peer in the spiritual existence, called 
 the Mesa/, or equal, who dies forty days previous to his 
 temporal self. The Mesal is supposed to know every- 
 thing, and to teach the temporal body to which it belongs 
 by visionary forewarnings. It is also believed (on a 
 verse of the Koran) that God does not make saints of 
 the ignorant. He first has them taught by the Mesal, 
 and then makes them to be Evlia (the plural of Valee, 
 or saint). It therefore fills the place of a guardian 
 spirit, or angel. The temporal body thus becomes, by 
 its means, freed from all darkness, and moreover is trans- 
 ferred into a Noor, or light to others. It is then a corn- 
 plainer for the woes of mankind (Ekli Derd) ; its pledge 
 of faith finds its place, and is a " faithful one" in God. 
 
 THEIR COSTUME. 
 
 Haideree is a vest without sleeves, and with a streak 
 of a different colour, somewhat resembling in form a 
 word, supposed to be that of* the fourth Caliph 'Alee. 
 It should, also, have twelve lines on it, signifying the 
 twelve Imams. 
 
 Khirka is a cloak, or mantle, without a collar, and 
 with the same streak as the vest. 
 
 Taibend is a girdle which is worn around the waist, 
 and is made only of white woollen materials. 
 
 Kamberieh is a cord, also worn around the waist, to 
 which is attached a stone. This latter is round or oblong, 
 mostly of crystal, called Nejef. The cord has three 
 buttons or knots ; the first knot is called Elbaghee (hand- 
 tie), the second Dil baghee (tongue-tie), and the third 
 Bel baghee (rein-tie). These serve to remind the wearer 
 that he must neither steal, lie, nor commit fornication. 
 l 2 
 
148 
 
 THE DERVISHES. 
 
 Mengoosh are the earrings which are put in the ears 
 of the new disciple. If only one ear is drilled it is 
 called Hasanee, from one son of 'Alee ; and if both are 
 pierced they are called Husai?tee, from the other son of 
 the same Caliph. It is optional with him. 
 
 Tdj is the name of the cap which all wear in com- 
 mon. It is made of white felt, and is in four parts. The 
 first shows that the wearer has given up the world ; the 
 second, that he has abandoned all hopes of Paradise ; 
 the third, that he disdains all hypocrisy, and means that 
 the Dervish cares not whether he is seen or not praying, 
 and is wholly indifferent to public opinion ; the fourth is 
 the total abandonment of all the pleasures of life, and 
 that he belongs to and is fully satisfied with Allah alone. 
 Their names also, are Sheree'at, Tareekat, Hakeekat, and 
 Mdrifat. 
 
 The Sheikhs all wear the Tdj, with twelve Ter/cs, 
 which are of four Kapoos, or doors. These twelve allude 
 
 to the twelve Imams, and the four to the four preceding 
 great principles of mystical spiritualism. 
 
 Kanaat Tdshee (stone of contentment) is the name of 
 the stone worn in the belt or girdle, and is commemo- 
 rative of the stones which poor Dervishes were wont to 
 
THE DERVISHES. 1 49 
 
 put in their girdles to appease or allay the pangs of 
 hunger. They used to be three in number, the one 
 worn inside the other ; but it is supposed that aid comes 
 to their relief before the necessity arises of using the 
 full number of three. 
 
 Terjumdn, or interpreter, is the name of the secret 
 word or phrase of the Bektashees. It varies according 
 to the occasion. 
 
 When a Mureed, or neophyte, is desirous of joining 
 the Order, he goes to the Tekkieh, and at its sill a sheep 
 is sacrificed by one of the fraternity. Its flesh is eaten 
 by the members, and from its wool his Taibend is 
 made. 
 
 It is related that the Caliph 'Alee had a horse called 
 Duldul, on whose legs a rope was usually tied by his 
 groom named Kamheria. The latter, when accompany- 
 ing his master, used to tie the rope around his waist. It 
 had three knots, called as aforestated El bdghee, Dil 
 bdghee, and Bel bdghee. 
 
 Regarding the stone which was worn round the neck, 
 the following tradition is given : — 
 
 " Moosd (the Prophet Moses) was once bathing in the 
 river Nile. He had laid his shirt on a stone, and the 
 latter running away, followed by Moses, entered the 
 city of Misr (Cairo). Moses reproached the stone for 
 carrying off his clothes, but it told him that it did so by 
 Divine command, and that he should ever after keep a 
 stone suspended to his neck, in memory of the occurrence. 
 He called the stone Dervish-dervisha7i, and it contained 
 twelve holes. During all his travels, by means of this 
 stone Moses performed miracles, among which was the 
 producing of fountains of water, simply by striking it on 
 the ground." 
 
 So much significancy is given to the Tdj, or cap, 
 worn by this Order of Dervishes, that I may add some 
 farther account of it. 
 
 They state that all the letters of the alphabet 
 originated in the first one, called ahf, or a. The 
 original cap is said, in the same manner, to be of a 
 similar ^source, and this is called the Elifee, or cap of A. 
 
150 THE DERVISHES. 
 
 It is considered to be the sign of the Khaleefat, or 
 succession of the blessed Prophet, and when he appointed 
 a Sheikh to succeed him, he made a cap of the form of 
 the celebrated sword of 'Alee, named Zoolfakar. After 
 this, the cap assumed other forms, peculiar to the four 
 chief Tareeks, or Orders ; one was called the Malikee, 
 one the Saifee, one the Shurhee, and one the Halawee. 
 
 The cap of Hajee Bektash i Valee, is of twelve Terks. 
 He made a second called the Taj i Jannoosh of nine 
 Terks, and another was worn in Persia, of seven Terks, 
 called the Sayyid i Jelal, after the eminent man of that 
 name. This person was the founder of the Order of 
 the Jelalees, who have no Tekkiehs in Constantinople, 
 though members of it often go there from Persia as 
 travellers. There is still another cap sometimes worn by 
 the Bektashees, called Shahbaz i Kalenderee, after the 
 founder of the Kalenderees, made of seven Terks, of 
 white felt, said to have been assumed by a Shah (king) of 
 Balkh, named Edhem, and is called therefore the Edhe- 
 mee. He is said to have abandoned his throne so as to 
 become a Dervish. It is also said that to his time, the 
 Dervishes were all called after Jwiaidee, a holy man of 
 that name resident in Bagdad, and there was then but 
 one Tareek, or Order. 
 
 As a detailed description of the cap, I may add, that 
 the cap is called the Peer in honour of the founders of 
 the various Tareeks, and that on it was originally written, 
 "All things will perish, save His (the Omniscient's) face, 
 and to Him will all return," taken from the last lines of 
 the 28th chapter of the Koran. 
 
 Around the top was written the Ay at al Kursee, from 
 the 2d chapter of the Koran, and ending with the 256th 
 verse. 
 
 Around its edges was written the 36th chapter of the 
 Koran, called the Soora i Yasee. 
 
 Inside was written the 41st chapter of the Koran ; 
 near its edge the 53d verse, "We will cause our miracles 
 to shine over the different countries of the earth." 
 
 On its front, the 109th verse of the 2d chapter, " To 
 God belongs the east and the west 3 turn to whichever 
 
THE DERVISHES. 151 
 
 side you will, you will meet His countenance ; God is 
 immense, and knows all things." 
 
 On the other side was written the Mussulman Confes- 
 sion of Faith, " There is no God but Allah, and 
 Mohammed is the Prophet of Allah," and " 'Alee is the 
 Valee, or Friend of Allah." 
 
 Behind it was written the 29th verse of the 2d chapter 
 of the Koran, " God taught to Adam the names of all 
 beings, afterwards He brought them before the angels, 
 and said to them, ' Name them to him if you are sincere.' " 
 
 A stone which the Bektashees wear suspended on their 
 necks is called the Tesleem Tds/iee, or " Stone of Submis- 
 sion." One of the interpretations given regarding it is, 
 that it is worn in remembrance of the bestowal of Fatimeh, 
 the daughter of the Prophet, upon his nephew 'Alee. It 
 is said that, on this occasion, her father took her hair in 
 his hand, and giving it into that of 'Alee, delivered her up 
 to him. 
 
 In their ears they wore another stone called the 
 Mengoosh Tds/iee, of this shape ^ , or that of a new moon, 
 in remembrance of the horse-shoe of 'Alee. Around 
 their waists they wore belts called Kamberia^ made of 
 dark-coloured goats' wool or hair, with several knots, which, 
 passing through a ring attached to one end of it, serve to 
 fasten it These knots are called as aforestated. 
 
 On their legs they wear leather gaiters, called Dolak, 
 from one of the principal disciples of Bektash, named 
 Baba 'Omar (Dolakee), who wore them. 
 
 Suspended from their belt is a small bag called Jilbend, 
 made after the following form v^ on which is embroidered 
 the name of 'Alee, and serves to contain papers and 
 books. It is said that the Prophet gave such a bag to 
 his uncle Hamza, in Mekkeh, 
 
 A Begtashee is not allowed to beg ; and if he ever 
 does, it is after fasting three days, and then only at seven 
 doors. If these give him nothing he must cease. When 
 begging, they are called Selmdn, after Hazreti Selman i 
 Farsee, and must carry their Keshgool, or beggar's cup, 
 under their clothes. 
 
 An Oriental friend gives the following extract from a 
 
152 THE DERVISHES. 
 
 journal kept by him during an excursion in Asia Minor, 
 referring to the founder of this Order.* 
 
 "Toozkyoy, i.e. 'Salt Village,' situated in a volcanic 
 part of the country, contains about one hundred houses, 
 the inhabitants of which are all grazers, and possess many 
 cattle, sheep, and Angora goats. The name originates 
 from the salt mines about a quarter of an hour distant, 
 and which are still worked. According to tradition, they 
 have been created by the famous Hajee Bektash, the 
 founder of the Order of that name, who on passing 
 through this village was regaled with unsalted meat. 
 When he asked the cause of the absence of savour to his 
 meat, he was informed that the inhabitants had no salt, 
 whereupon he struck upon the ground with his stick ; 
 and so produced, miraculously, a salt mine. Up to the 
 present time, annually about 1,000 batmans (17,000 lbs.) 
 of salt are delivered to the Tekkieh opposite, on the river 
 Kizil Irmak, near to the village of Hajee Bektash, where 
 also the shrine of this founder is to be seen. On the 
 height which dominates the city*, there is a number of 
 buildings, among which is a Mosque, and the tomb of 
 Sayyidi Ghazee Battal, a Medreseh, and a Tekkieh, in- 
 habited by some four or five Dervishes of the Bektash 
 Order. A verandah, built of marble, leads to the interior 
 of this building, and the traveller is shown here two relics 
 of Hajee Bektash, viz. : in the well, the impression of his 
 mouth and teeth, which, to judge from the size, must 
 have been of the dimensions of those of a buffalo ; and in 
 the entrance gate, an impression of his hand and finger." 
 
 The hall of a convent or Tekkieh of the Bektash 
 Order is always a square. In its centre is a stone with 
 eight corners, called the Maidan fash, in which, on 
 occasions of ceremony, stands a lighted candle ; around 
 this are twelve posts or postakees, seats consisting of white 
 sheepskin. Whenever a Mureed is to be initiated, the 
 candle is removed from the stone, and one is placed in 
 front of each of the posts. Among the explanations given 
 of this stone is the following:—" The Prophet used to put 
 a stone in his girdle to suppress, by its pressure, the 
 * Dr. Mordtmann. 
 
THE DERVISHES. 153 
 
 cravings of hunger, and that this one, as well as that 
 worn in the girdle of the fraternity of this Order, is in 
 remembrance of his practice. It is said that Hajee 
 Bektash called the candlestick which stands on this stone 
 his eye, the candle his face and the room his body." 
 
 In the Tekkieh is a stick, called the Chellik, of this 
 shape, (_y with which the members are punished in case 
 of need. It is in remembrance of the stick with which 
 'Alee punished his groom Kamberia, and the latter ever 
 afterwards carried it in his belt. 
 
 The twelve posts are in remembrance of the twelve 
 Imams, and are as follows : 
 
 1. Is the seat of the Sheikh, who personifies 'Alee. 
 
 2. Of the cook, called the post of Said 'Alee Balkhee, 
 one of the Caliphs of the Order. 
 
 3. Of the breadmaker, called after Baheem Sultan. 
 
 4. Of the Nctkeeb (Deputy Sheikh), named after Gai 
 Gusoos. 
 
 5. Of the Maidan. It is occupied by the Superinten- 
 dant of the Tekkieh, who represents Saree Ismail. 
 
 6. Of the steward of the Tekkieh, called after Kolee 
 Achik Hajim Sultan. 
 
 7. Of the coffeemaker. called after Shazalee Sultan. 
 
 8. Of the bag-bearer, called after Kara Devlet Jan 
 Baba. 
 
 9. Of the sacrificer, called after Ibrahim Khaleel 
 Ullah, or the prophet Abraham of the Old Testament. 
 
 10. Of the ordinary attendant of the services, called 
 after 'Abdal Moosa. 
 
 11. Of the groom, called after Kamber, the groom of 
 the Caliph 'Alee. 
 
 12. Of the Mihmdnddr, or the officer charged with 
 attending upon the guests of the 'Tekkieh, called after 
 Khizr. 
 
 The apartment of the Sheikh is called the Sheikh 
 Hudjrasce, or " cell of the master." He seldom resides 
 in the Tekkieh, but occupies a separate house with his 
 family. He, however, sometimes makes a vow of celibacy, 
 called the Mujarred Tkrar, in which case he resides in 
 the Convent. A Bektashee Dervish on making this vow 
 
154 THE DERVISHES. 
 
 is asked by the Sheikh whether, if he breaks it, he is 
 willing to come under the sword of 'Alee (the Zoolfak&r), 
 and he answers in the affirmative, and adds that he may 
 be cut asunder by the sword of our Shah i Velayet, or 
 supreme " spiritual chief/' who is 'Alee. This is one of 
 the secret vows of the Order. The number twelve is a 
 mystical one for the Bektashees, for whenever any one 
 makes a vow, called the Nezr, he always incurs the 
 penalty of twelve punishments should he fail to keep it ; 
 he swears by the twelve, pays money in twelves, and 
 strikes twelve blows as a punishment. This, I am told, 
 is done simply in imitation of the practice of the Founder. 
 The Zikr Ullah, or Prayers of the Brethren in the Tek- 
 kieh are always silent, and have, it is said, the following 
 origin : 
 
 It is related as coming from 'Alee — may God bless him 
 with His Divine Satisfaction ! — " I once asked of the 
 Prophet, ' O Prophet of Allah, instruct me in the shortest 
 way to God, and facilitate me in the proper way to 
 worship Him.' He replied, 'O 'Alee, the proper way is 
 to mention, or call upon His Name.' I asked how I 
 should mention Him, and he answered, 'Close your eyes, 
 and listen to me, repeating after me, La illdha UV Allah, 
 (there is no God but Allah). These words the Prophet 
 uttered three times with his eyes closed, speaking with a 
 loud voice, and I imitated him." 
 
 It is said that once when the Prophet and 'Alee were 
 alone together, the former knell, and 'Alee did the same 
 before him, so that their knees met. The Prophet com- 
 menced reciting the preceding, three times ; the first time 
 with his face turned over his left shoulder, the second 
 with his face over his breast, and the third with his face 
 turned to his left shoulder ; his eyes were closed, and his 
 voice raised, confirming his Hadees, or saying, " The best 
 of mentions or prayers is, ' There is no God but Allah.' " 
 
 This form of prayer is called the /ehree, or Audible, and 
 is common to many other Orders also. The silent one is 
 called the Hiffee, and had its origin in the commands of the 
 Prophet to Abu Bekr when they were concealed together 
 from their enemies in a cave. It may be added the 40th 
 
THE DERVISHES. 
 
 155 
 
 verse of the 9th chapter of the Koran is the basis of the 
 form of prayer of all the Dervishes, i.e. " They were both 
 in a cave, and he (the Prophet) said to his companion, 
 ' Be not grieved, for God is with us, He has caused his 
 protection to descend from on high, and sustained him 
 with invisible armies, and he overthrew the word of the 
 infidels. The Word of God is much the highest, — He is 
 powerful and wise.' " 
 
 The members of a Bektashee Tekkieh, who offer the 
 name of an individual to the Sheikh for acceptance, are 
 called Rehpers, or Guides ; those who accompany him in 
 the Tekkieh during the initiation, are called Terjumans, 
 or Interpreters, and the latter are armed with a weapon 
 called Tebber, of this shape [-C. The cord which is 
 put round his neck, when first entering the Tekkieh, is 
 called the Dehbend, or Taybend. The horn which the 
 Bektashees blow is called the Luffer ; it is also called 
 after one of the titles of God, Vedood, or the Loving. 
 
 One of the secret signs of the Order are in the two 
 words Tebran and Toolan, " Far and near," signifying 
 " near in affection and far in conceit." The second Tie 
 called Bdgk, or Bend, is in the words, " He was the 
 Sovereign of the Telkeen (Spiritual or Mystical) instruc- 
 tors of all the Peers, or founders of Orders, and of their 
 vows," and its execution is the 'Ahd i Vefd (performance 
 of vow). 
 
 THE TWELVE IMAMS OF THE BEKTASHEES. 
 
 " It is related that the blessed Prophet told his confi- 
 dential companions (the As-hdbs) that he did not require 
 of them either the performance of the Namdz (prayers), 
 the Savm (fast,) the Hajj (pilgrimage to Mekkeh), or 
 the Zekyat (bestowal of alms to the poor), but only that 
 they should look after the members of his family." 
 
 The Prophet had but one daughter, Fatimeh, whom he 
 married to his nephew 'Alee. The ; 'Aleeide Dervishes, 
 and especially the Bektashees, declare that the Prophet 
 designed him to be his successor (Kaleefeh) or " Caliph," 
 whilst the orthodox Mussulmans deny it. This daughter 
 
156 THE DERVISHES. 
 
 bore two sons, named Hasan and Husain, to whom the 
 Prophet, who had no male children, was warmly attached. 
 These are the first Imams of Islamism, for although many 
 deny their rights of succession, their direct descent from 
 the Prophet surrounds them with a halo of veneration, 
 respect, and affection. Hasan was poisoned, and lies 
 interred at Medineh, and Husain was killed by Yezeed 
 bin Muavieh, and is buried at Kerbalay. 
 
 The fourth Imam was Zain el 'Abedeen, and son of 
 Husain ; he was killed by Merwan, the son of Yezeed, 
 and is buried at Medineh. 
 
 The fifth, Mohammed Bakir, was killed by Husham, 
 son of 'Abd ul Malik, and interred at Medineh. 
 
 The sixth, Ja'fer es Sadik, was killed by Mansoor i 
 Kufr, and is buried at Medineh. 
 
 The seventh, Moosa el Kiasim, was killed by Haroon 
 er Rasheed, with poisoned grapes, and is buried at 
 Bagdad. The spot is still called El Kiazzemain. 
 
 The eighth was 'Alee Moosa er Riza ; he was killed 
 by the Caliph Maimoon, and is buried at Khorassan, 
 now called the Meshhed i Ala. 
 
 The ninth, Mohammed Taghee, was killed by the 
 Caliph Mostakeem, and is buried at Semara, near Bagdad. 
 
 The tenth, 'Alee Nakhi', was killed by the Caliph 
 Mostakeem, and is interred at the same place. 
 
 The eleventh, Hasan el 'Askeree, was killed by the 
 Caliph Muta'ammid, and is buried at the same place. 
 
 The twelfth, Mehdee, who is said to have mysteriously 
 disappeared the 15th day of Sha'ban, and the 266th year 
 of the Hegira, at Semara, and there is a cave at that 
 place from which, it is supposed, he will reappear. All the 
 Dervishes confidently expect this, and so do most devout 
 Mussulmans and that he will reign as a temporal sovereign. 
 
 These were all sons of the Imam Husain. Hasan 
 also had children. The grandchildren of both escaped 
 from these massacres, and from them descended the 
 Sayyidat, or the Sayyids (Cids), who wear green turbans 
 as a family distinction, a colour which, it is said, Allah 
 commanded the Prophet to use. There were two kinds 
 of Sayyids (sometimes called also Emeers, commanders) ; 
 
THE DERVISHES. 1 57 
 
 they are Sayyidat 'Aleevieh, or those born to 'Alee by 
 another wife, and not by Fatimeh. They all have a 
 jurisdiction, in many respects, separate from ordinary 
 Mussulmans, under the direction of a functionary called 
 the Nakeeb el Eshref, who resides at Constantinople. 
 Every Mussulman claiming to be a Sayyid, is required 
 to possess a document establishing his genealogy. 
 
 The following is a translation from a MS. of the 
 Bektashees, and is an account of their various prayers 
 at their Tekkieh. 
 
 1. The Tekbeer (Allahu Ekber) " God or Allah, is the 
 greatest of all Gods," on putting on the Taj or cap. 
 
 2. Similar. 
 
 3. Ditto. 
 
 4. When he visits the Tekkieh as a guest. 
 
 5. On arriving at the sill of the inner door. 
 
 6. On entering it. 
 
 7. On taking the first step inside it. 
 
 8. „ second ,, 
 
 9. „ third 
 
 10. ,, fourth ,, 
 
 n. On approaching the Murshid (Sheikh). 
 
 12. On offering him a present. 
 
 13. On standing before him, with the arms crossed on 
 the breast, one hand over each shoulder, and the right 
 toe over the left toe, called Dar dur??iak. 
 
 14. Similar, called the Dar i Mansoor, after Mansoor, 
 who was killed. 
 
 15. On the same occasion. 
 
 16. For sins. 
 
 i7- 
 
 18. Called the Kunah i gulbenk, or prayer for sins of 
 omission, and to thank God for His bounties. 
 
 19. Called Tekbeer i Khirka ve Post, or for the mantle 
 and seat. 
 
 20. Ditto, for the Khirka only. 
 
158 THE DERVISHES. 
 
 22. For the Fendee, or cap. 
 
 23. For ditto. 
 
 24. A Terjumdn, of the Tesleemtash. 
 
 25. Ditto. 
 
 26. „ 
 
 27. A Tekbeer, on the Alef-lam-ed, the Tennooreh, 
 the Pelenk. 
 
 28. On the Pelenk. 
 
 2 9- » » 
 
 30. „ Alef-ldm-ed. 
 
 31. „ Kamberia. 
 
 32. „ ditto. 
 
 33. „ Tennooreh. 
 
 34. „ Mengoosh. 
 
 35. Cazrdg, or candle, after the Deled, or ceremony 
 at the outer door. 
 
 36. Ditto. 
 37- 
 
 38. 
 
 39. On the Clielhk or whip. 
 
 40. „ Keshgool) beggar's cup. 
 
 41. „ Postakee of the Naib. 
 
 42. „ „ of the cook. 
 
 43. „ Chahar Ydr, or four direct Caliphs. 
 
 44. „ Kurbdn, or sacrifice. 
 
 45. On asking permission of the Sheikh to go to the 
 table. 
 
 46. On spreading the table. 
 
 47. On the table. 
 
 48. On his seat at the table. 
 
 49. On the Maid&njee, or sweeper of the hall of the 
 Tekkieh. 
 
 50. Terjumdn, or the Gusul, or ablutions. 
 
 51. On the door. 
 
 52. „ Dar i Mansoor. 
 
 53. „ Drink-giver. 
 
 54. „ Saldm (salutation). 
 
 55. „ Attendants. 
 
 56. „ Flag and Lamentations for the cruel fate 
 of Hasan and Husain. 
 
THE DERVISHES. I 59 
 
 57. On the Flag. 
 
 58. „ Chirag of the Centre Stone. 
 
 59. On emptying the Keshgool on the table. 
 
 60. On the Tebber, the Fig?iee, and the Chellik, pe- 
 culiar instruments used by the Bektashees when on a 
 long journey. 
 
 61. When putting on the girdle. 
 
 62. On the 'Ashk i Mengoosh, or love for the horse-shoe 
 of 'Alee, used as an ear-ring. 
 
 63. On the /emjemeh, or skin thrown over the shoulders 
 of the Bektashees when travelling. 
 
 64. On the Terjumdn i Dalak, or leggings. 
 
 65. „ Levenk, or long shirt worn by them. 
 
 66. „ Muliffeh, a wide dress worn by them. 
 (These two latter refer to the garments worn by the 
 
 Prophet when he declared " 'Alee is my body, blood, soul 
 and flesh : my light and his light are one.") 
 
 67. Of the Dehbend, or the rope which is put round 
 the disciple's neck when first introduced into a Tekkieh. 
 
 68. On the Sherbet, or drink. 
 
 69. Ear-rings. 
 
 70. „ Sacrifice. 
 
 71. On Shaving. 
 
 72. On entering a Tekkieh. 
 
 73. „ the door. 
 
 74. „ some steps. 
 
 75. On approaching the Sheikh. 
 
 The following are translations of a few of the preceding 
 prayers. Some of them are ordinary Islam prayers, and 
 many so closely resemble each other as not to be of any 
 particular interest as explicative of the Dervish Orders. 
 The word Terjumdn, or " Interpreter," has also the 
 signification of a prayer, though only with relation to 
 spiritualism. 
 
 1 . Terjumdn of the door sill : — 
 
 " I have placed my head and soul (heart) on the sill of 
 the door of repentance, so that my body may be pure as 
 gold. My request is that you, O Sheikh, deign to turn 
 your eyes for an instant on this Fakir." 
 
 2. Terjumdn on presenting an offering to the Sheikh : — 
 
l6o THE DERVISHES. 
 
 " The ant brought as an offering to Soliman (son of 
 David), the thigh of a grasshopper; thou, O Sheikh, art 
 Soliman, and I am thy ant ; pray accept of my humble 
 offering." 
 
 3. Terjuman on saluting the Sheikh and Dervishes : — 
 " Salam alaik (peace to thee), O ye followers of the 
 
 true path ; ye elders of the light of truth ; ye disciples of 
 true knowledge." 
 
 4. On asking forgiveness of a fault : — 
 
 " I have failed, O Sheikh, — pardon me for the sake ot 
 ''Alee el Murteza, with whom God was satisfied ; for the 
 sake of Hasan, the martyr of Kerbela. I have wronged 
 myself, O Sheikh!" 
 
 5. On putting on the cap, called Fenaee : — 
 
 " Sign of the glorious Vais el Kura ; of Kamber the 
 groom of the sublime 'Alee, — of those who are dead, 
 of the great family of the Imam Riza — permit me to 
 put on this cap ; for I fully believe in its efficacy." 
 
 6. On putting on the eight-angular stone, called the 
 Tesleemtash : — 
 
 " O Allah, the rites of the Erenler (disciples) have 
 become my faith ; no doubt now exists in my heart ; on 
 putting on the Tesleem I have given myself up to Thee." 
 
 7. Ditto on the ear-ring : — 
 
 " End of all increase, ring of the neck of all prosperity, 
 token of those who are in Paradise, gift of the martyr 
 Shah (Husain), curses upon Yezeed " (who killed him). 
 
 8. A Tekbeer of the Tesleemtash : — 
 
 "Allah ! Allah ! In the name of Allah, the Merciful 
 and the Clement ! God commanded him (Moses) to 
 strike the stone with thy staff, and twelve fountains were 
 suddenly opened by the blow (2d chapter of the Koran 
 and 57th verse). We sent a cloud over your heads, — 
 we sent you manna and quails, saying, Eat of the 
 delicious food which we have sent you ; you have more 
 wronged yourself than me." — Koran ii. 54. 
 
 9. A Tekbeer of the Alif-lam-ed and the Pelenk : — 
 
 " God has been satisfied with the believers who have 
 given thee their hand under the tree, as a sign of 
 fidelity. He knew the thoughts of their hearts. He 
 
THE DERVISHES. l6l 
 
 gave them tranquillity, and recompensed them with a 
 speedy victory," and ending with the exclamations, " O 
 Mohammed ! O 'Alee." — Koran xlviii. 18. 
 
 10. Ditto of the Alif-lam-end, on taking the vow of 
 celibacy : — 
 
 " I abandon all matrimony, and obligate myself with 
 this belt to do so." (He then recites chapter cxii. of 
 the Koran, and the Sheikh declares to the Mureed, " God 
 does not engender nor bring forth, (and so may men 
 tell of thee), and no one is equal to Him"). 
 
 n. A Terjum&n of Kamber : — 
 
 " I am become a Kamberee in the footsteps of thy 
 steed. Under thy feet I have long suffered. ' I have be- 
 come the leader of all prophets,' says Mohammed. Thou 
 (the Sheikh) seest all things ; thou knowest all things ; 
 thou art all things to me." 
 
 12. A Toy inn an of the Tennooreh : — 
 
 " O thou who art devoted to the Path, cling to thy 
 Peer, and wander not about. From thy heart follow 
 the noble Hyder ('Alee) ; attach the stone to thy ear ; 
 be a servant ; come to the Shah of the Erens, and 
 become the ostler of the ostler of Alee." 
 
 13. A Terjuman of the Chh-ak (Light). 
 
 This is given after a lesson from the Peer, on the 
 proper method of extinguishing it. 
 
 " Allah is my friend. Hakh ! Hoo ! Erens ! Ashik ! 
 Faithful ! Those who burn with Love ! The Awake ! 
 The 'Ain i Jem' ! " (This latter is the name of the place 
 where they meet.) "The abiders in Love! Splendid 
 Light! The Pride of all Dervishes!" (This is said to 
 refer to the custom of 'Alee, who caused his friends to 
 meet him, and lit a candle in their midst.) "Laws of 
 all Mankind ! Shah of Khorassan ! By the beauty of 
 Mohammed ! The perfection of 'Alee ! Hoo ! Dost ! " 
 
 14. On the same : — 
 
 " Allah ! Allah ! We have lit this light— the pride of 
 all Dervishes, for the love of God, — the love of the Lord 
 of both worlds, — the seal of all prophets, — the love of 
 Him who gives water from the fountain of KevtJier (in 
 Paradise), — Alee, the chosen of Khad^ejah, the best of 
 
1 62 THE DERVISHES. 
 
 women (the Prophet's first wife) of Fatimeh, — the twelve 
 hearts of the Peers, — the leaders of the Saints, — the sons 
 of 'Alee, and the Imams Hasan and Husain — for the 
 fourteen pure victims, sons of the Imam Husain, and 
 the family of El 'Aod." (This refers to the circumstance 
 that the Prophet once collected under his 'add or cloak 
 'Alee, Hasan and Husain, and Fatimeh, himself being 
 the fifth). " For the love of the Hazret i Khonkidr, the 
 Kidiib i Evlid ! May it burn and enlighten to the last 
 of days the love of Hajee Bektdsh Valee, — by the beauty 
 of the Prophet and the perfection of 'Alee ! Hoo ! " 
 
 15. Ditto: — 
 
 " Light of the saints ! light of the heavens ! May this 
 spot be like the mountain of Thoor (Sinai), where Moses 
 saw the divine light, and worshipped it ! Whenever thou 
 art lit, may the lighter offer up a prayer for Mohammed 
 and 'Alee!" 
 
 16. Ditto of the Chellik (stick) :— 
 
 " Death to all those who believe in the Trinity ! Say 
 it does not open, except by 'Alee, — there is no sword but 
 that of Zoolfakdr." (This is from a verse of the Koran). 
 
 17. Ditto of the Keshgool : — 
 
 " Poor of the door of 'Alee ; beggars of the Keshgool 'of 
 the Derkldh (Tekkieh); Sened (bond) of the lovers! 
 In the name of 'Alee ! Hoo ! Dost ! Ay Vallah ! " 
 
 18. Ditto of the Post ;— 
 
 " I look upon the face of a fair friend. O elevated 
 man (the Sheikh), thou hast the two lines (the eyebrows), 
 thy seat is the seat of the Ellestr (This refers to the 
 171st verse of the 3d chapter of the Koran. It is their 
 belief that the light of the prophets descended from 
 God upon the foreheads and between the eyes, and the 
 pious Dervish, closing his eyes, becomes absorbed in 
 thought, so as to produce, in imagination at least, on 
 his own forehead, the form and figure of the Peer of his 
 Order. This Ay at or verse is considered as forming an 
 Ikrdr, or vow of faith. The postakees of the four angels 
 are the seats of God, — these are, 1st, SJiereiat, 2d, Taree- 
 kat. 3d, Hakeekat, and 4th, Mdrifet). "By the present 
 and the absent ; the Ain i Jetri ! Evenler ! Hoo ! " 
 
THE DERVISHES. 1 63 
 
 T9. Ditto of the Kurbdn : — 
 
 " By the sacrifice of Ismail (Ishmael), ordered by God 
 through the angel Gabriel ! Hoo ! Dost ! Ay Vallah ! " 
 
 20. Ditto of the Table. 
 
 (This is entirely the 8th and 9th verses of the 77th 
 chapter, and the 114th verse of the 5 th chapter of the 
 Koran). 
 
 21. Ditto, in entering the Tekkieh for the purpose of 
 asking hospitality : — 
 
 " Allah is our friend ! Joy to the dwellers in the 
 Tekkieh! Love to those who are joyful! To all those 
 Fakeers now present ! To the Peers and the Ustads 
 (masters). To the Nayibs ! To the dwellers in this 
 house of the Shah ('Alee) ! " 
 
 22. The following is the Gidbeng, or grace before 
 meals, of the Order : — 
 
 " O God ! O God ! by the horn of the archangel 
 Israfeel ! — by the meaning of Kamber ! — by the light of the 
 Mesjid (Prophet), and the Mihrab and the Minber (altar 
 and pulpit, the former pointing towards Mekkeh), — by 
 our Sovereign Peer, Hajee Bektash Valee, Server (Gene- 
 ral), — by the Breath of the 3, the 5, the 7, and the 40 
 true Saints, — we thank Thee ! Hoo ! " 
 
 These numbers refer to the Rijal i Ghaib (or the un- 
 seen men), who every morning are supposed to attend 
 at the Kiabeh (Caaba) of Mekkeh, and who wander 
 over the whole world, by Divine command, to superin- 
 tend the affairs of mankind. Of the first three, one is 
 called the Kutb, or Centre, — the second and third the 
 Umena, or the Faithful. One stands on the right and 
 the other on the left of the Kutb, and they all stand on 
 the summit of the Ke'abeh. They are also called the 
 Ehl i Tesarruf (Owners or Masters of Destiny), and they 
 never leave Mekkeh. There are also four others, called 
 Evtad (the Great or Eminent), who wander over the 
 world. The seven are called the Ak/iydr, or the Very 
 Good, who equally wander over the surface of the globe. 
 The 40 are called the ShuJieda, or the Victims, and 
 their mission is equally the same. There are also 70 
 others, called the Budela (plural of Abddl), or the ser- 
 
 m 2 
 
164 THE DERVISHES. 
 
 vants of Allah ; also eight, called the Nukeba, or the 
 Deputies, and their duties are much like those of the 
 others. 
 
 All of these go to Mekkeh every morning, and report 
 the result of their previous day's peregrinations to the 
 Kutb or Centre, offer up prayers, and set out anew. 
 
 The Horn of the Bektashees, called the Luffer, alluded 
 to in the prayers, is the shape Of a wild goat's horn. It 
 is probably in remembrance of the horn of the angel 
 Israfeel. By it the fraternity are called to refreshment, and 
 warned of danger. It is, as aforementioned, also called 
 Yd Vidood (O Loving God) ! 
 
 On the Asiatic side of the Bosphorus, inland from 
 the town of Cadi Kyoy (ancient Chalcedon), is a small 
 village called Merdeven Kyoy, much visited by pious, as 
 well as simply superstitious Mussulmans, on account of a 
 tomb which it contains. This tomb contains the dust of 
 a Dervish of the Bektashee Order, named 'Azbi Chaush, 
 once a public messenger of the government in the time of 
 theSheikhul Islam Vannee, and the reign of Sultan Ahmed. 
 
 This Chaush, or messenger, was ordered to carry into 
 exile, to the town of Illimiyeh, an individual named 
 Musree Niazzee ErTendi. On their way the messenger 
 perceived that, whenever his prisoner performed the 
 Bismillah prayer, his fetters fell off his wrists, and, sup- 
 posing he had a secret method of effecting this, doubled 
 them. Notwithstanding this precaution, the same thing 
 occurred. He therefore became aware that it was to be 
 attributed entirely to his great sanctity, and his respect 
 for him became in consequence very profound. 
 
 After reaching Illimiyeh, he resigned his office of 
 Chaush, and resided there with this pious man some 
 fifteen years. At the expiration of this period, the exile 
 told his companion that he was about to die. He pre- 
 sented him with his Tesleemtash, which he had always 
 worn around his neck, and the Kemer, or girdle, from his 
 waist, and begged him to return to Stambool, where his 
 wife was about to marry another person, and to eat of 
 her Zerda Pilaff (or wedding dish). He reached the 
 capital just as the wedding was about to be consum- 
 
THE DERVISHES. 165 
 
 mated, and, having convinced his wife of his identity, 
 was accepted as a husband in the place of the other per- 
 son whom she had designed marrying. On his decease, 
 'Azbi Chaush was interred at the village of Merdeven 
 Kyoy, and, from having become an eminent Bektashee, 
 his grave is much visited. 
 
 All the various Tareeksoi the Dervishes profess to base 
 their creeds on the Koran and the Hadeesat. the latter 
 being the sayings of the Prophet, collected after his 
 decease from among the As-habs, or intimate friends, who 
 enjoyed familiar intercourse with him. Many of these 
 were procured from second and third, or even many 
 more persons, who having had them the one from the 
 other, enabled the compilers to trace them back to their 
 prophetical origin. They consist in a great measure of 
 axioms, some proverbial, others moral or religious, and 
 others relating only to what men supposed to be his 
 own private wishes, not expressed in the Koran, the 
 contents of which were conveyed to the Prophet directly 
 from God by the archangel Gabriel. Mystical as are 
 many of the verses of the Koran, several of these tradi- 
 tional sayings of the Prophet are much more so ; and to 
 those who desire to learn the condition of the mind of 
 the Arabs during his time, they offer a wide field for 
 gleanings. They also serve to show the character of 
 Mohammed, and the weight of his mental abilities. The 
 collection exists in Arabic, and, I do not doubt, also in 
 Persian, with commentaries and translations in Turkish. 
 Whatever may be the wanderings of the Dervish Orders 
 from the teachings of the Koran, they all profess to 
 belong to one or the other of the four great commenta- 
 tors on that work. The peculiar devotion of the Bek- 
 tashees to the fourth direct caliph 'Alee is shown by the 
 preceding account, as well as their strong attachment to 
 the twelve Imams, all descended from him. Among the 
 " Sayings of the Prophet," which they quote, are the 
 following : — 
 
 " I am the city of science (religious or spiritual), and 
 'Alee is its portal." 
 
 " 'Alee is the portal of a vast country ; whoever enters 
 
1 66 THE DERVISHES. 
 
 therein is a true believer, and whoever departs from it is 
 an infidel who disbelieves God." 
 
 This is said to be the spiritual signification of the 55th 
 verse of the 2d chapter of the Koran. " Enter into this 
 city, enjoy the wealth which is there to your entire satis- 
 faction ; but on entering, prostrate yourselves and say, 
 Pity us, O Lord ! and He will pardon your sins, for he 
 has said, ' He will bestow our gifts upon the just' " 
 
 " 'Alee, and those who follow him, will find salvation in 
 the Day of Judgment." 
 
 THE INITIATION OF A BEKTASHEE. 
 
 The Mureed must be well recommended to the Murshid 
 (Sheikh) of the Tekkieh by two members of the fraternity, 
 called the Rehpers or guides, previously mentioned. On 
 the night appointed for his reception, he takes with 
 him a sheep for sacrifice, and a sum of money according 
 to his means, as an offering to the Sheikh, which is sub- 
 sequently divided among the functionaries of the Tekkieh, 
 twelve in number. The sheep is sacrificed at the sill of 
 the door, and a rope is made from its wool, and put 
 round his neck. The remainder is preserved for the 
 purpose of being made into a Taibend for his subsequent 
 use. The flesh is kept for the meal, of which all par- 
 take after the ceremony. As the meetings of the Order 
 are all secret, care is taken that no listeners are concealed 
 about the Tekkieh, and two of the fraternity keep guard 
 outside the door. Three others are en service, inside 
 the Tekkieh. 
 
 The Mureed is deprived of nearly all his clothing, and 
 care is taken that he has nothing on his person of a 
 metallic or mineral character, showing that, on entering 
 the order, and offering himself to the Murshid, he makes 
 a voluntary sacrifice of the world and all its wealth, and 
 other attractions. If he designs taking the Mujarred 
 Ikrdr, or Vow of Celibacy, he is stripped entirely naked, 
 whilst, in case he does not, his breast alone is bared. 
 The rope is put around his neck, and he is led into 
 
THE DERVISHES. 1 67 
 
 the hall of the Tekkieh by two Terjumans, or spiritual 
 interpreters, en service, inside of it. He sees before him 
 twelve persons, all seated, one of them is the Murshid 
 (Sheikh), and before each a lighted lamp or candle. He 
 is led to a stone of twelve angles in the centre of the hall, 
 called the Maidan Task, and directed to stand upon it, 
 with his arms crossed on his breast, and his hands resting 
 on his shoulders. This is called Boyun Kesmek, or 
 u bending the neck in humble respect and perfect sub- 
 mission." His right great toe is pressed over the left 
 great toe, and his head is inclined towards his right 
 shoulder, his whole body leaning towards the Sheikh. 
 
 One of the Terjnmans, addressing the Sheikh, an- 
 nounces to him that he has brought him a Kool, or slave, 
 and asks whether he will accept of him, to which the 
 Sheikh acquiesces. Addressing the Sheikh, he repeats the 
 following prayer after the guide : — 
 
 " I have erred, — pardon my fault, O Shah ! for the 
 sake of the accepted one ('Alee), of the exalted place, — 
 for the sake of Husain, the martyr of Kerbela. I have 
 done wrong to myself, and to our lord, and I implore 
 pardon of him." 
 
 His fault is in having deferred becoming a member of 
 the Order. The Sheikh recites the prayers prescribed in 
 the Litany aforementioned, and the disciple responds to 
 them from the same, taught him previously by the two 
 Rehpers, who recommended him to the Sheikh. At their 
 conclusion, the two Terjumans lead him off the stone, and 
 holding him by the arms, conduct him to the Sheikh, 
 before whom he bows low, and then prostrates himself. 
 He then kneels before the Sheikh in a peculiar position, 
 the former taking his hand into his own. 
 
 The Maidan Task represents the altar on which, in 
 obedience to the Divine command, Ibrahim (Abraham) 
 was about to offer up his son Ishma'il (Isaac). The 
 kneeling position of the Mureed is that which, it is said, 
 was taken by 'Alee before the Prophet, his knees touching 
 those of the Sheikh ; each holds the other's right hand, 
 the two thumbs raised up in the form of the letter Alif 
 (a), the first of the Oriental alphabet. He places his 
 
105 THE DERVISHES. 
 
 ear near to the Sheikh's mouth, and the latter recites to 
 him the ioth verse of the 48th chapter of the Koran : — 
 w Those who, on giving thee their hand, swear to thee 
 an oath of fidelity, — swearing it to God ; the hand of 
 God is placed on their hands. Whoever violates his 
 oath, does so to his hurt, and he who remains faithful to 
 it, will receive from God a magnificent recompense." 
 
 The two Rehpers who conducted the Mureed to the 
 Tekkieh, remain outside of the door, armed with the 
 weapon formerly described, called Tebber. 
 
 Some say that, as the Bektashees believe in a certain 
 principle of a Pantheistical character, the Sheikh whispers 
 in the ear of the disciple a doctrine to which he must 
 consent, under the penalty of death, and that he must 
 admit that " there is no God," meaning, however, that 
 all living nature is God ; but others deny it, and from a 
 good Dervish source I have learned that it is not correct. 
 I have also been told that there are other secrets of 
 the Order which are imparted by the Sheikh to the 
 Mureed, under a fearful penalty in case he imparts them ; 
 but as these are not printed, nor even written, they are 
 known only to those of the Order. These form the 
 Ikrarnameh, or vows of the fraternity. The Bektashees 
 call the Sheikh " 'Alee," and the Rehper, " Mohammed," 
 thus placing, in their spiri to-mystical category, the 
 Prophet lower than the Caliph. It is also said, that the 
 Mureed, before his acceptance, is placed under surveil- 
 lance for a full year, and has imparted to him certain 
 false secrets, so as to test his powers of fidelity. He is, 
 during this period, called a Mehakk, i.e., one who is being 
 verified. In the meantime he frequents the Tekkieh, but 
 learns none of the real mysteries of the Order. None 
 are present at the initiation beyond the Sheikh, the 
 representatives of the other eleven Imams, and the Ter- 
 jumans. It is called the Ikrdr ; and whenever a Der- 
 vish is asked to whom he made his Ikrdr (vow), he names 
 the Peer or founder of the Order, and not the Sheikh. 
 No other reply is ever expected, or given. 
 
 I am also informed that each Sheikh establishes a 
 particular sign by which the members of his own Tekkiek 
 
THE DERVISHES. 1 69 
 
 may be recognised when knocking for admittance, and 
 that it is responded to from within. This is not general, 
 but is local and conventional. 
 
 Among the Ikrars which the Sheikh recites to the 
 Mureed, and which by him are repeated, is the following. 
 It throws some light upon the ritual : — 
 
 " In the name of Allah, the Merciful and the 
 Clement. 
 
 " I beseech Allah's forgiveness" (repeated three times). 
 " I have come to implore pardon ; I have come in search 
 of the Truth ; I ask it for the sake of God " (the word 
 used is Hakk, the " True " or " Just ") ; " truth is the true 
 path which leads to God, — the All True whom I know ; 
 what you call evil is the evil which I also know, and will 
 avoid taking with my hand what belongs to another. I 
 repeat (three times) ' Repent of your sins unto God, — a 
 repentance without any return to sin.'" (From the 
 Koran). 
 
 The Sheikh adds, " Eat nothing wrong ; speak no false- 
 hoods ; quarrel with no one ; be kind to those below you 
 in life ; show respect to your superiors, and be good to 
 those who visit you ; do not criticize the faults of others, 
 if you see them conceal them; if you cannot do this with 
 your hand do so with your skirts, your tongue, and your 
 heart. Be among the correct towards the twelve Orders 
 of Dervishes ; we acknowledge each of the other eleven, 
 for this is according to the precept of the Koran, ' A day 
 will come when nothing will benefit you — neither wealth, 
 nor family, — nothing except submission to God with a 
 pure heart.' " 
 
 The Mureed replies by kissing the hand of the Sheikh, 
 who continues : 
 
 " If you now accept me as your father I accept you as 
 my son ; hereafter the pledge of God (Emanct Ullah) be 
 breathed in your right ear." 
 
 Among the Kddirees, Rufctees, Beddwees, Mevlevees, 
 &c, all of the original twelve Orders, the Ikrdr is simply 
 the Telkeen, or the name Allah. 
 
 The conclusion of the Ikrdr is the following : the 
 Murshid says to the Mureed, who repeats it, "Mo- 
 
170 THE DERVISHES. 
 
 hammed is my Rehper (conductor)," " 'Alee is my 
 Murshid (spiritual guide)." 
 
 The Sheikh then asks him — 
 
 " Do you accept of me as your Murshid ?" (in the 
 place and as the representative of 'Alee.) 
 
 The Mureed replies, 
 
 " I accept of thee as my Murshid." 
 
 The Sheikh responds, 
 
 " I then accept of thee as my son." 
 
 These words may seem to be of little import, yet they 
 have to devout Mussulmans a signification of an impious 
 and awful nature ; for they place the blessed Prophet and 
 the Koran inferior to ; Alee, and the Sheikh, as his repre- 
 sentative, in the place of the Prophet. 
 
 After having been once admitted as a Dervish, the 
 only salutation on entering the Tekkieh is to incline the 
 head gently towards the Sheikh, and lay the right hand 
 across the breast, near to the neck, in sign of perfect 
 submission to him. When meeting in public, I am 
 informed, and have verified it by observation, that Der- 
 vishes recognise each other by placing the right hand, 
 as if unintentionally, on the chin. Some, and I believe 
 it is a general rule, on entering a l^ekkieh, or meeting a 
 brother, place the right hand upon the heart, and with 
 a gentle inclination of the body, exclaim, " Yd Hoo, 
 Erenler /" 
 
 The reply is, " Ay Vallah ! Shdhim (or) Peerim" 
 
 The former means, "O ! Him (God or Jehovah,) 
 Erens" (noble fellows,) and the latter, " Good, by Allah, 
 my Shah, or my Peer." 
 
 On making an inquiry of the health, they say, " Keifler 
 Jumbushlerim /" (Health, my Joys,) and the reply is, "Ay 
 Vallah Erenlerim /" (Good, by Allah, my Erens.) 
 
 On meeting, they say, "Hoo Dost Erenler" (Him, 
 friend, Erens), and the reply is, " Ay Vallah, Erenler." 
 On departing, to take leave, they exclaim, " Ay Vallah!" 
 and the response is, " Hoo Dost." 
 
 I may here add, that these salutations are common to 
 other Orders than the Bektashees, though generally, in 
 private life, they all use the ordinary Islam one, of 
 
THE DERVISHES. I'JI 
 
 11 Salam Alaikum" " Peace be with you," and the reply 
 is, " Alaikum es Saldm," "With you be peace." 
 
 The following extract from the same MSS. is explica- 
 tive of some of their forms. It is the address of the 
 Murshid to the neophyte : — 
 
 " Come near and learn the manner in which we lead 
 you in the True Path to Allah. Those who come to the 
 Avowal, are well understood by us ; hearts respond to 
 hearts ; one person is needed who knows the way to be 
 pursued, — one to initiate, — and one to act the part of 
 a friend ; those to be present will all be there (in the 
 Tekkieh), and we then lead the Mureed in the Path ; one 
 on his right and one on his left, who are called Rehpers, 
 and remain by your side ; three persons act as servants, 
 called Pervdnehs, and so now we open the wonderful 
 Tekkieh for labour. Twelve persons must be there, well 
 knowing the four Columns of the Order ; give up all 
 worldly knowledge, and confide your souls to us ; the 
 Rehpers conduct you to the Ddr (or the Maidctn Task), 
 and there you make your vow. You then know what a 
 Murshid is, and we also know the same ; you enter by 
 the four doors (the Columns,) and serve under them with 
 warmth and fidelity ; be not a hypocrite, or we will 
 know how to punish you ; the Murshid will address you 
 from the texts of the 'Ahd or Covenant (Koran, vii. 171); 
 receive his words with all your heart, or he will cut ofT 
 your head. If those who know not God, or the Peer, 
 learn from you your secrets, you will be led by them 
 to the prison, and the asylum of the insane, or cause 
 your death, and we will be with you in the hour of 
 merited punishment. Be careful not to follow the 
 dictates of your personal passions, and so wrong the four 
 Columns of our Order ; your place will at first be that of 
 the lowest degree, and if you are faithful, we will raise 
 you to the Pleiades ; associate only with those who, like 
 yourself, have learned the secrets and taken the vow of 
 our Order ; others will divulge what you tell them, 
 denounce you to the public, and cause us to degrade you 
 for your weakness. Follow in the path, and keep the 
 secrets of the Erens, and so sustain the high standing of 
 the Order ; whatever comes to your heart regarding the 
 
172 THE DERVISHES. 
 
 true path, keep it for communion with us ; to us you 
 have made your vow, and from us learn the knowledge 
 which you and we must possess". 
 
 "Whenever your true friends, the Rehpers and the 
 brethren present, are of one mind and heart, they be- 
 come Ehl i Bait, or members of the family of the 
 Prophet (a degree), such as those who were Ehl i 
 'Aba, or those who were covered by him with his mantle 
 (a degree), — or all of the 3, the 42, and the 73 in num- 
 ber (a degree). The Rehpers must have a sword, the 
 Zoolfakidr ; your offering to the Murshid must be consis- 
 tent with your means, and will form your Nizr (votive 
 offering) ; place this in the hand of the bearer of the 
 Tebber, it is to cleanse your heart, and fill it with purer 
 thoughts ; one half of it is for the Shah (Sheikh, who 
 represents 'Alee), and the rest will be divided into four 
 parts, of which the half is for the Erens, and the other 
 half for the expenses of the Tekkieh." 
 
 The night of meeting is called that of the 'Ain i Jem ', 
 the five persons (the Rehpers and the Pervanehs or 
 Terjumans) must all be of one soul, and of the degree 
 of the Ehli 'Aba, for they are the lights of the congre- 
 gation, and are called Alee, Zehra, Shepper (or Has- 
 san), Shah Peer (Husain), and the Hazrei-i- Rubra (the 
 Mehdee). 
 
 A They say that there are four distinct worlds, — the first, 
 Alem-i-Misal, or the world of dreams or assimila- 
 tions ; the second, the J Alem-i-Ejsdm,^ the present, or 
 world of bodies ; the third, the A lem-i-Melkoot, or 
 world of angelic beings ; and the fourth, the 'Alem- 
 i-Nasoot, or the world of mortals. Man's existence 
 is divided into three parts, — Wakeful existence, when all 
 the mental faculties are vigorous ; sleep, when the 
 faculties of life are lulled or annihilated, but the spirit 
 is wakeful ; and death, when the body has entirely ceased 
 to possess animation or existence, and the spirit is freed 
 from its mortal ties. The 'Alem-i-Misal is also a state 
 of ecstaticism, when the spirit or soul has perceptions, 
 though the body is not lulled by sleep, of spirituality 
 or of the beautiful in thought. It then may have 
 
THE DERVISHES. 1 73 
 
 wakeful visions, of which it is incompetent in ordinary- 
 hours, and consequently approaches its Creator. 
 
 In the work aforementioned, called the Nashikat, the 
 writer remarks, that the Soofieh Sheikhs are those who, 
 through the medium of a perfect conformance to the 
 blessed Prophet, arrive at a degree of approximity to the 
 Divinity, and after this desire to return and inspire others 
 with the wish for the same Tareek or path which led 
 themselves to Him. These perfectly pious or devout 
 individuals become, by the grace and favour of God, 
 submerged in the 'Am i Jem' of His unity, and wrecked 
 in the depths of the sea of the indubitable truth of the 
 One God only, and their mission is to lead others 
 from the snares of corruption and uncertainty to the 
 exalted shores of perpetual safety. There is, however, 
 another sect, who, having reached the shores of perfec- 
 tion, are not required to retire and seek the salvation of 
 others. They only continue engaged in devout piety, and 
 spend their precious lives in perpetual praises and calling 
 upon the holy name of the Eternal. The former are the 
 Ehl i Sulook, or advocates of the true path, and are 
 divided into two classes, the Mutasoofieh and the Mcla- 
 mieh, — the one aspiring to Jennelt, or the celestial Para- 
 dise of spiritual felicity, and the other to the Akhiret, or 
 that last period of spiritual existence which never ends. 
 The former, through their incessant adoration and praise 
 of the Omnipotent Allah, become freed from some of 
 the ordinary attributes of humanity, and gifted with some 
 of the characteristics which belong only to spiritual 
 beings, so that they naturally prefer to withdraw from 
 the scenes of life, and spend their days in contemplating 
 that Omnipresent Deity, who is hidden by the veil of 
 mortality from ordinary sight, and to whom they have by 
 this means approached. Though still hanging on the 
 skirts of temporal existence, their souls become reunited, 
 to a certain extent, with the all-pervading Spirit of the 
 Creator. 
 
 The Melamiyoons, on the other hand, strive to lead 
 lives of strict virtue and benevolence towards them- 
 selves and all mankind. The performance of the 
 
T?4 THE DERVISHES. 
 
 virtues of this life, as well as of acts of supererogatory ex- 
 cellence, are deemed by them essential to the path 
 which they adopt, and in this they care but little for the 
 commendation and admiration of the public, for all their 
 acts are performed in reference only to the Divine satis- 
 faction. With them, sincerity, free from all hypocrisy, 
 is the essential object of their lives, and God only is the 
 judge of their conduct. They abstain from all possible 
 rebellion against His commands, the idea even of which 
 is a sin ; they are said to expose good and conceal evil, 
 and among them are persons of great excellence of cha- 
 racter, commendable for all the virtues and excellences 
 of life ; but yet the veil or curtain of mortality is not 
 withdrawn from their eyes, and their vision is that which 
 belongs only to temporal existence. They, therefore, 
 do not possess the same distinct perception as the 
 Sooniehs of the Divine unity. 
 
THE DERVISHES. 1 75 
 
 CHAPTER VIII. 
 
 THE MELAMIYOONS. 
 
 The original founder of this order in Constantinople came 
 from Broosa. His name is Sheikh Hamza, and on that 
 account they are sometimes called Hamzavees. The 
 author of the Order, i.e., the Peer, came from Persia, and 
 his tomb is in the cemetery of Silivria Capusu, beyond 
 the walls of the capital. They say that the chief of all 
 the Orders is Hasan Basree of Basrah, where he died, 
 and that he received his spiritual powers directly from 
 'Alee. 
 
 The Melamiyoons had a Tekkieh in Scutari, in the 
 Divijile?'$, called that of Himmet Efendi ; another in- 
 Stambool at Yanee Bakchee, nearNakkish Pasha. The 
 latter is called " Himmet Zadeh Tekkieh-see," and is in 
 appearance like any common dwelling. It bears at 
 present the name of Bairamieh. Another at Kassim 
 Pasha, near Kollaksiz, is called "Sachlee Hashim 
 Efendi Tekkieh-see." One of their great men is buried 
 at the cemetery of Shahidler, above the Castle of Europe, 
 on the Bosphorus ; he was named Isma'il Ma'shookee. 
 Another Tekkieh existed in Constantinople, at Ak Seray, 
 called " Oglanlar Sheikhee." Its Sheikh was Ibrahim 
 Efendi, and was immediately behind the corps de garde 
 of that locality. He was put to death by order of Sultan 
 Soliman I. on account of his writings, which were con- 
 sidered anti-orthodox. It is said that he had forty 
 Mureeds, all of whom, voluntarily, were decapitated at 
 the same time that he was put to death. On the tombs 
 of the Melamiyoons are peculiar signs, the origin and sig- 
 nification of which I have not been able to learn. For 
 
I76 THE DERVISHES. 
 
 instance, on that of El Hajee' Omar Aga, deceased a.h. 
 ti 22, and that of Abbaji el Hajee' Abdullah Aga, de- 
 ceased a.h. 1 137, which have been shown to me, there 
 is a double triangle of this shape X- Others have a 
 single triangle, thus A, and some with the addition of 
 one or more dots above and beneath the angles. Many 
 have also the " Michr-i-Suleeman" or Soliman's Seal, 
 thus, one triangle covering another, ^, but without 
 dots or points. Some say that the original Order was 
 the Khalvetees, from whom descended the Bairamees, and 
 from these the Hamzavees, by which name the Mela- 
 miyoons are now known in Constantinople. 
 
 Like the Order of the Bektashees, that of the Hamza- 
 vees is almost under prohibition at Constantinople, 
 though from widely different causes. The latter, it is 
 said, hold their meetings in secret, in houses in nowise 
 resembling Tekkiehs, and for this reason it is thought by 
 some persons that they are Mussulman Freemasons. It 
 has even been said, that the Melamiyoons have several 
 lodges in the Ottoman Empire, under warrants from a 
 Grand Lodge existing on the Lake of Tiberias, in Pales- 
 tine, where it was taken after the destruction of Jerusalem. 
 
 The word " Melamiyoon " signifies " the condemned,' 7 
 or "the reproached," — a title assumed by this Order. 
 Their Litany shows them to be a very sincerely pious 
 sect, conscientious in all their dealings, and living much 
 for themselves and their doctrine, without any regard for 
 the opinion of the world. They even disregard external 
 appearances, so much so, that any poor and miserable 
 objects, as destitute of intellect as of the garments neces- 
 sary to cover their persons, is now called in Stambool 
 a Melamiyoon. 
 
 Sheikh Hamza was put to death on a Fetvd, or religious 
 sentence of the Muftee Abu Saoud, a.h. 969. His re- 
 mains are buried near the Silivria Gate, in a spot known 
 only to his brethren and particular friends. As his 
 accusation was a strange one, and little understood by 
 the public, he is generally considered either as a very 
 revered martyr, or as an impious disbeliever in Islam- 
 ism. His crime was that of neglecting to repeat in 
 
THE DERVISHES. 177 
 
 his prayers the full Ismct i Shercef, which are seven in 
 number, he always omitting the three last. Various 
 traditions are still prevalent in Constantinople about his 
 piety and wonderful spiritual powers ; and 'Abd ul Bakee, 
 the author of the following Risaleh, or pamphlet, has 
 also composed a work, " The Serguzeshteh 'Abd ul 
 Bakee," giving an entire history of the Order. 
 
 He narrates that his grandfather, named Saree 
 'Abdullah Efendi, and the writer of a celebrated 
 commentary on the Methnevee Shereef^ told him that 
 his father, Hajee Husain Aga, once addressing him, 
 said, " ' I am now an old man, and hope before leaving 
 this world to make you acquainted with my friends 
 of God.' I was then not yet arrived at the age of 
 puberty. He told me, ' When you go to see them with 
 me, and are asked what you came for, say, " My desire is 
 God.' " So we both performed the Abdest, or Islam 
 ablution before prayers, and accompanied him. We 
 were perfectly alone, and without any servant to attend 
 upon us ; we went to a place called Kerk Cheshmeh in 
 Constantinople, to the khan called the PeshtimaV Odalaree, 
 and there entered a chamber in which was an aged man 
 engaged in weaving. My father saluted him, and kissed 
 his hand ; I did the same ; my father told him that I 
 was his son, and that he had brought me in so that he 
 might 'look into my heart' The old man asked my 
 father whether he had the permission of the Sheikh to 
 bring me, and he replied that he had not, but could 
 bring me without it. On hearing this, the old man 
 struck the wall with his hand, and all the Ustads, or 
 labourers in the khan, entered the room where we were, 
 to the number of twelve, forming a circle, in the midst of 
 which they placed me, and asked me why I had come 
 there. I replied as previously directed by my father, 
 ' My desire is God.' The old man then addressing 
 me, said, ' If you have come for that purpose; drive 
 away all else from your heart, and turn your thoughts 
 entirely to Him, and we will see what our Lord the 
 Peer will do in your behalf All of those present 
 thereon commenced the Murdkebeh and the Mutavejieen, 
 
 N 
 
T78 THE DERVISHES. 
 
 'contemplation' and 'supplication/ and the old man 
 bade me do the same, which I did, thinking only of 
 Allah. After some time I opened my eyes, and saw a 
 light turning round the circle, and I cried out '■Allah /' at 
 the same instant the feeling that my heart was filled with 
 the love of God became so impressed upon me that 
 I swooned away, and was quite senseless for an hour. 
 At the end of this time I revived, and looking round 
 me found that all those who had been with me had 
 disappeared, except the old man, who, as previously, 
 was engaged at his work, and my father who sat near 
 me. My father, so soon as I could rise, bade me go 
 with him. My heart was still filled with light ; I kissed 
 the hand of the old man, and so as to conceal myself I 
 wrapped my cloak over my breast, at seeing which the 
 old man told me no one could see it, and that I must 
 strive always to keep it there. 
 
 " On our way, I tried to think who our Sheikh was, and, 
 though I had never seen him, wondered whether I should 
 ever behold his face, at the same time feeling a warm 
 affection for him. I was ashamed to ask my father who 
 he was, but my affection for him increasing, I was, one 
 Friday, requested to accompany my father to the mosque 
 of Aya Sqfidh, and there perform our prayers. After 
 these were terminated, we left the mosque ; my father 
 covered himself, and looked behind him with much 
 respect on account of some person then present. Just 
 then, I perceived an aged man come out of the mosque, 
 who, in passing, saluted us, and inquired of my father 
 who I was, and whether I was not his son. He looked 
 fixedly at me, and immediately I felt like a Jezbeh, or 
 crazed person ; the people in the way collected round us, 
 and my father told them that I was suffering under a 
 complaint which at times thus affected me. I had to 
 be conveyed home, where I remained in a state of 
 insensibility. After my recovery, I asked my father who 
 the individual was whose regard had so strangely 
 impressed me, and he told me that he was our Lord and 
 Chief, Idreesee 'Alee Efendi, the Kirtb i Zaman, and 
 the bestower of the Jezbeh i Rahman, and that the 
 
THE DERVISHES. 
 
 179 
 
 brethren whom we had seen at the Kerk Cheshmeh were 
 his disciples." 
 
 A Translation of the " Risaleh " {pamphlet or tract) of 
 the Hamzdvees, otherwise known as the Meldmiyoon, 
 written by La lee Efendi Zddeh 'Abd ul Bdkee, who is 
 buried at the mosque of Eyoob el Ansdree, — 011 whom be 
 the Divine satisfaction. He entered the Kalender Khdneh 
 in the vicinity of the said mosque, near the Tekkieh of the 
 Bhoharalees. His tomb is near to its doorway. He was 
 originally of the Bairdmieh Order, and subsequently joined 
 that of the Meldmiehs. This Risaleh contains, in detail, 
 the rites of the latter Order, their intercourse, and great 
 love for God. 
 
 CHAPTER I. 
 
 THE SECTARIAN RITES OF THE MUCH LOVING TAREEK OF THE 
 MELAMIYOON. 
 
 The following is the advice which the Fakeer, or elder 
 member of the Tareek, gives to the disciple : — 
 
 " If, after having performed the Ahkiam i Sheree'at, or 
 religious ordinances, the Levdzim i Tareekat, or exigencies 
 of the Order, any one commits an act growing out of the 
 feebleness of the human passions, and contrary to the 
 Sheree'at and the Order, and permits himself to use 
 improper language, or commits a sinful act, he will be 
 expelled from the Order ; he will not be permitted to 
 re-enter it ; but if, after this, he acknowledges his fault, 
 and promises not to commit the same again, and 
 begs to be restored to his place, the way to arrive at it 
 will be pointed out to him, and he will renew his Be'at, 
 or confirmation. He must conform strictly to the com- 
 mands given him, — to the law of God, — the Akvdl, or 
 directions of the inspired Prophet, and the Tareekat of the 
 saints ; he will undergo the disciplinary punishment of 
 the Order, to be re-accepted as before in all love. If, 
 
 N 2 
 
l8o THE DERVISHES. 
 
 on the contrary, he refuses to do this, he must remain 
 for ever rejected. 
 
 " God forbid such an occurrence ! Should any one who 
 believes in the Eh * i Tevheed, or Unity of the Divinity, 
 so far err as to admit the erroneous doctrine of the 
 Vahdet el Vujood* or the existence of the Divine 
 Creator in all things of His creation, and thus fall from 
 the true path into impiety, persisting, at the same time, 
 in the correctness of his course, adding that El bait bait 
 Ullah and El zait zait Ullah, it is the duty of every 
 correct person to strive, by gentle means, to withdraw 
 him from such an error, by showing him his fault and 
 the dangers which he incurs, and telling him clearly that, 
 so long as he continues in such a sin, he cannot be of us. 
 He must also be cut off from all intercourse with his 
 former friends and associates, so that no one will 
 commune with him. They must even avoid his presence. 
 Should the Almighty, in His bountiful mercy, again draw 
 him into the true path, and he repent of his sin, the 
 whole false doctrine of his heart will disappear, and he 
 again become a bright light. He will come to his Sheikh, 
 and admit his sins, and return to the discipline of the 
 Order. The Seasat i Soofieh, or punishments of the 
 Soofees, are numerous, and are all well known to the 
 Sheikh, so that he can prescribe them according to 
 the fault which the erring one may have committed. 
 After this, he is re-admitted, and the past is forgotten. 
 
 "Alas ! that whilst at one time it was so necessary to be 
 secret in the matters of our Order, everything has become 
 public. Up to the time of the venerable Mohammed 
 Hashim, one of the Sheikhs of our Order, there was no 
 need for secrecy : the Addb i Tareekat, or moral rules of 
 the Order, and the Ahkiam i Shareeat, or holy com- 
 mands of the law, were brilliantly executed by the 
 Eakeers, and no reference was ever made to the judges 
 and governors of the sovereign ; everything was done by 
 the command of the Sheikhs of our Order ; the faulty 
 admitted their errors and sins, repented of them, and 
 suffered their expiation in this world so as not to do so 
 * Pantheism, 
 
THE DERVISHES. l8l 
 
 in the other ; their repentance was accepted of God, — 
 their hearts were filled with the light of love, and, as 
 before, they performed the Zikr i Khefee, or silent call 
 upon God's name, whilst alone, and the audible call, 
 or Zikr i Jehree, when in the midst of the congregation. 
 
 " By command of the Most High, after the occurrence 
 of the saintly martyr Beshir Aga, who is interred in 
 Scutari, — may his secret be blessed ! — the hearts of the 
 brethren became troubled and sorrowful; they diminished 
 in number ; few sought for the path of love ; sloth over- 
 came others ; the ' Self Reproaching ' and the ' Living 
 Ones' (titles of the Order) fell into faulty habits, — daily 
 they became degraded, and it was absolutely requisite 
 to form systems of secrecy for the benefit of the Order. 
 This necessity was declared by Beshir Aga as growing 
 out of the Asrar i Kaza, or secret Providences, and yet 
 it was hoped that a time would again arrive when the 
 secret (Batm) would be known (Zuhoor), through the 
 brethren who labour for that purpose." 
 
 The Rooh i ' Alem and the Khaleefeh of the blessed 
 Prophet, who is the Sahib i Zaman, receives his bounties 
 and grace by the will of God. This person is called the * 
 Kutb (Centre), and is a spiritual being placed by Allah 
 over the spiritual world. He sees every place, and 
 knows all things by Divine permission. Of this there is 
 no doubt ; whatever be the will of God, he makes 
 apparent, and the faithful must inevitably submit to 
 that will. 
 
 The Sheikh must restore the feeble sinner to his original 
 position ; he must know the mental condition of each 
 disciple, and this he is able to see through the light of 
 the Velayet (spiritual power of the Peer), and he must 
 see and know all things through the light of the truth 
 (Hakk). The light given by the blessed Prophet is 
 peculiar to the Perfect; the holy body and precious 
 heart of the latter become the mirror of God. All the 
 sayings of the Prophet (Hadeesat) and his degrees (Maka- 
 mdt) are revealed to the truly devout. These degrees 
 are explained to me as being seven in number, of which 
 there are also seven branches ; in all fourteen. To each 
 
T52 THE DERVISHES. 
 
 of them is prescribed one Asmd, name or title of God, 
 and they are also called the Atvdr i SebVah. " O God, 
 all favour is from Thee, so is the true path of love and 
 sanctity ; show then this true path to those who seek 
 after the All-Just, to those lovers of the All-Beautiful, 
 and lead them to the object of their desires ; preserve 
 them from shame and indifference ; intoxicate them with 
 the wine of reunion to Thee and love ; open to their 
 sight a glimpse of Thy perfect beauty ; O thou Living 
 One, Thou Aider, through thy Friend (the Prophet), and 
 the Seal of the universe, on whom be prayers and salva- 
 tion, and on his family and all his friends. Amen." 
 
 ON THEIR ASSEMBLIES. 
 
 Whenever those who follow in this path, and who love 
 the unique God, to the number of two or three, or more, 
 meet together and join in the Tevheed and the Zikr, and 
 their hearts are occupied with their worldly affairs, they 
 should, on their way to the place of meeting, employ their 
 minds with thoughts of God, in all sincerity and purity, 
 and also beg their Peer to lend them his spiritual aid, so 
 that when they reach the meeting, they may all, small and 
 great, with humility and contrition, embrace the hand of 
 each other, and devoutly join in the contemplation of the 
 Deity, and turn their faces towards the Grace of the All- 
 Just (Hakk), the ever-rising love of Allah, without har- 
 bouring in the tongue, in the mind, or otherwise, any 
 thoughts respecting worldly concerns, but, with perfect 
 hearts and active spirits, take part in these pious 
 ceremonies. 
 
 They must next offer up those prayers which are con- 
 formable with the rules of the Order, seat themselves, 
 and, if there be among them any one possessing a plea- 
 sant voice, let him peruse ten verses of the great Koran, 
 and interest the company with some account of the pro- 
 phets and saints, or even of the Deity. No one must feel 
 concern about his worldly affairs ; all their remarks must 
 be relative to the love of God, of pious fervour (here 
 the name used is Jezbeh, which signifies craziness, or 
 that condition in which the mind and intellect is taken 
 
THE DERVISHES. 183 
 
 away from the body by Divine favour, as in idiots); no 
 one not of the Order must be admitted, and should any 
 such be present, the peculiar gift of God {Faiz Ullah) 
 will not rest there. After this the assembly must disperse, 
 and each return to his proper worldly occupation. Every 
 one must, even when thus employed, preserve in his 
 heart the love for God. Should other thoughts than these 
 enter his mind, he must forsake his occupation and seek 
 converse with the Ehli Fend (those who have abandoned 
 the world) and the Fukerd (Dervishes), and they must 
 not be satisfied with themselves until they have in this 
 manner freed their hearts. When they casually meet 
 each other, let their conversation be always about God, 
 and never consider themselves as being superior to any 
 one else ; but, on the contrary, regard themselves as 
 poorer, lower, and more humble than all others — as in- 
 significant, even, as an ant. Following this course, they 
 must, as much as possible, withdraw from all intercourse 
 with the world, seek to gain their living honestly, always 
 endeavouring to lead spiritual lives. They must not 
 divulge the secrets to their families (wives and children), 
 nor to any one who is not a seeker of the truth (Tdlib 
 Sddik), and ask for assistance in attaining to the path of 
 God {Haklz). In that case violence must not be used 
 towards him who does divulge them to another in the 
 view of engaging him to join the Order and finds that 
 he refuses ; but such cases are rare. 
 
 THANKS FOR FOOD. 
 
 It is one of the rules (Erkidn) of the Order, obliga- 
 tory on all its members, whenever he is at meals with a 
 brother, or even alone, to retain in his heart the remem- 
 brance of God, and, after the conclusion of his meal, to 
 offer thanks to God in a devout prayer. For this pur- 
 pose, he must sincerely turn his thoughts to Him, 
 and pronounce the Zikr Ullah (Koran xxiv. 37, 38 : 
 " Men celebrate His praises, whose traffic does not 
 divert their minds from remembrance of Him, — 
 from the observance of prayer, and from the giving of 
 alms, who fear the day wherein man's heart and eyes 
 
184 THE DERVISHES. 
 
 shall be troubled, so that God may recompense them 
 according to the utmost merit of what they shall have 
 wrought, and add unto them of His abundance a more 
 excellent reward ; for God bestoweth on whom He 
 pleaseth without measure "), so that the food of which 
 he has partaken may strengthen him with the love of 
 God. Thus, each mouthful speaks with the tongue, and 
 says, "O God, give us the favour of an humble and 
 faithful believer." In case you do not do this, you will 
 have done violence to the truth ; the food will prove 
 ungrateful to you, and seem to say, " This violent per- 
 son has abandoned Him," and it will complain against 
 you to the Giver of all bounties. Should the food 
 be vegetables or meats, and you seem to ask whether 
 they can speak, — learn from the verse (Koran xvii. 46), 
 "The seven heavens, and all that they contain, as well 
 as the earth, celebrate His praises. There is nothing 
 which does not praise Him ; but you do not comprehend 
 their songs of praise. God is humane and indulgent." 
 Those who do understand their praises are the spiritual, 
 the devoutly loving, and the perfect — through the attri- 
 butes of the prophets and the saints. In case of need, 
 they cause even those who do not believe to hear His 
 praises. When this occurs, and comes from the blessed 
 Prophet, it is called a miracle ; and if from the saints, 
 a favourable demonstration. When the prophets call 
 infidels to the true faith, they are ordered to perform 
 miracles, as an evidence of their conversion. It is not 
 proper to aspire to the performance of miracles, or 
 favourable demonstrations (Ker&meh), except when di- 
 rectly ordered by God, and He will decide as to the 
 necessity. The saints are few in number ; they are 
 empowered to make animals, vegetable and even in- 
 animate things, speak • and such are found in the history 
 of their lives. 
 
 ACQUISITION OF THE MEANS OF EXISTENCE. 
 
 The faithful, who devoutly seek for the path of God and 
 the love of Him, will find, regarding the acquisition of 
 the means of existence, in the Badees, the saying of the 
 
THE DERVISHES. 185 
 
 Prophet, " The seeker of gain is the friend of God." 
 Those who are busily engaged in the daily acquisition of 
 their own existence in this world, must, in the event of 
 their acquiring much wealth, return to their homes, re- 
 ject from their minds the idea of the value of gold, and 
 turn their thoughts, with deep piety and with a pure 
 heart, towards God, — giving themselves up entirely for 
 the time to feelings of devotion. 
 
 There is a difference in the sentiment of pious ecstasy. 
 Ecstatic feeling is derived from a deep contemplation of 
 the heart of God, and of the Murshid. A sense of sin- 
 cere satisfaction is the result, and the person feels a 
 conviction of personal helplessness, which he will enjoy 
 immensely. This kind of feeling is most acceptable to 
 God. Ecstasy is also that state of the heart which arises 
 from a fervent desire to drive away from it all anxiety 
 about worldly store. It comes from a profound con- 
 templation and reflection of the Deity, and an absorption 
 in sincere prayer to Him : from tears and a sight of 
 repentance; from the performance of the Zikr ; from a 
 convulsive movement of the body ; from a frequent 
 repetition of the word Hoo ; from a seeking devoutly 
 after the same state ( Vejd) ; and when in this search, 
 from the opening of a door to the seeker, through which 
 he receives what is called the Jczbeh-i-Rahman, or the 
 merciful attraction of God, and is filled with intense 
 joy and delight. The termination of this ecstatic state is 
 called Vejd, the close of this is called the Vejdain (two 
 Vejds), meaning worldly and eternal ecstasies, which 
 leads to the Vujood, or undying state of existence, 
 in which there is no death. Regarding this subject, I 
 have been given two Hadeeses of the Prophet. " Jezbet, 
 or attraction, comes from the attraction of the All-Mer- 
 ciful, and the recipients of this grace abandon all care 
 or thought of this world, and their future existence." 
 
 It is related that the Caliph 'Alee, when absorbed in 
 this state, was told that he had lost his senses. He im- 
 mediately fell down in prayers of thankfulness to God, 
 declaring that he had at last reached the condition 
 mentioned in the Prophet's Hadees above stated. 
 
1 86 THE DERVISHES. 
 
 The second Hadees says : " The faithful do not die ; 
 perhaps they become translated from this perishable 
 world to the world of eternal existence." 
 
 It is said that on this account Dervishes implore the 
 help of the Evlia, or Saints. This state, however, must 
 not be shown to strangers or the public ; it is proper to 
 be enjoyed in private, amongst the lovers of the same. 
 
 When engaged in conversation about the Tevhced 
 (unity of God) with the brethren, and the heart is in 
 its appropriate state, there is no impropriety in exciting 
 the occurrences of this ecstasy ; but, among the brethren 
 to excite it, in the view of having it spoken of to 
 their praise, and that they are Ehl i 'Ashk (lovers of 
 God), is hypocrisy equal to that of Shirket (saying that 
 God has an associate), for it will have had its source 
 entirely in the personal ambition of the individual, and 
 not in the spiritual. It gives rise to all kinds of spiritual 
 disease ; and when your sins are taken into account at 
 the Day of Judgment, the tricks of your body will, by 
 the excellence of God, be made apparent, and seem like 
 dark spots on the surface of pure milk. However, it may 
 be added, that those who do fall into such errors are not 
 fully perfected in the brotherhood. Besides these, the 
 saints are the Ehl i Fend, who have given up all care 
 for this world ; and the Mukhliseen, or the freed from 
 worldly anxieties, are pure and faithful, and not liable to 
 this sin. They may even, use those members of the body 
 which provide for its wants ; but their hearts must, never- 
 theless, be always occupied with God. They arrive at 
 nothing through the medium of mental superiority 
 (science or knowledge) ; no one can comprehend their 
 real state through the ordinary sources of calculating 
 intelligence, as they are only commissioned to be seekers 
 of piety through the deepest sincerity of the heart, and 
 through the spiritual guidance of the Sheikh, who, in 
 consequence, keeps them always in his pious remem- 
 brance (his prayers). 
 
 " O God ! facilitate us through the favour of the 
 Ehl i Fend and the EaM" 
 
 This Bakd (a condition in which there is no death) is 
 
THE DERVISHES. 187 
 
 the source out of which the Fe?ia originates. The Vujood 
 is also that which is referred to in the verse of the Koran 
 where God says — 
 
 " Be it known that those who search for the pathway of 
 God, find it through the Tevekkul, or confidence in His 
 mercy, and in the Kesb, or acquisition of the means of 
 existence ; " but the former is only proper to the Ehli 
 Fend. The Ehli Tevekkul is that person who, on his 
 admission to the Order, considers himself as dead, and 
 regards all his worldly interests as wholly given up and 
 perished, and abandons himself, spiritually and tempo- 
 rally, to the guidance of his Sheikh. He must not give 
 any thought to himself; he must consider his wife and 
 children, his servants and dependants, as lost to him, or 
 as if they never existed. He must abandon all his 
 sources of gain, and place his entire dependence and 
 confidence in the Bestower of all gifts ; he will then be 
 shorn of all worldly connexions, so that he will be 
 registered, by God's command, on his Peer ; he will be in 
 a state of annihilation ; but this is a very difficult rule of 
 conduct to pursue. Now, according to the " Hadees," 
 Elkidsib Habeeb C7la/i, or the " Gainer is the friend of 
 God," this condition is better than the former, and it is 
 better to gain an honest livelihood by proper means, 
 depending always upon Him for success in your endea- 
 vours. The " Lover" and " Faithful," in thus using the 
 means necessary for gaining an existence, do this not 
 simply with the idea of depending wholly upon God, but 
 rather in obedience to the commands of the " First 
 Cause of all causes." The servants of God in all things 
 acknowledge their own poverty in the sight of God. 
 Those who become faithful followers of the Prophet — on 
 whom be the Divine satisfaction — were all, individually, 
 occupied in the acquisition of an existence, and it is 
 necessary that each person, in honour of God, should be 
 thus engaged ; yet there are some idle persons who 
 employ their time in no useful occupation, — abandon 
 even the name of Dervish, and call themselves Zuhd, or 
 Ascetics. These give themselves up to idleness and 
 inactivity. God has covered His saints with a veil — 
 
165 THE DERVISHES. 
 
 such as are worldly employments — which conceals their 
 real character from public gaze, so that those whose 
 spiritualism has not been touched with Kehl (collyrium) 
 of the light of Mohammedanism, are unable to distin- 
 guish them, and to recognise in them the true saints 
 of God. Thus, it is only through the light of Moham- 
 medanism that the saints recognise each other ; none 
 other can distinguish them ; and for this reason the 
 lovers of God (Ushshdk Ullah) have abandoned all 
 causes of hypocrisy. 
 
THE DERVISHES. 1 89 
 
 CHAPTER IX. 
 
 REAL AND FALSE DERVISHES. 
 
 TRANSLATED FROM A MS. 
 
 There is as much difference between the real and false 
 Dervish as between heaven and earth. The right-minded 
 man can recognise them, and draw the distinction. 
 
 To the question, " What is true repentance shown 
 by % " the reply is, " Goodness of heart ; " and this is 
 qualified by " the abandonment of all pride and preten- 
 sion, and by following a line of straightforwardness in the 
 Path of the Most High." The number of the columns 
 of the Path are six — viz. i. Repentance, 2. Resignation, 
 3. Fidelity to the Order, 4. Increase of internal devotion, 
 5. Contentment with your lot, and 6. Devout retirement 
 from the world. The Precepts of the Order are also 
 six in number — viz. 1. Knowledge, 2. Generosity, 3. 
 Nearness to God, 4. Fidelity, 5. Meditation, and 6. Trust 
 in God. The Rules of the Order are equally six — 1. 
 Knowledge, 2. Meekness, 3. Patience, 4. Submission to 
 superiors, 5. Good breeding, and 6. Purity of heart. 
 
 The Rules of the Tareeket are six — viz. 1. Benevolence, 
 2. Calling upon God (the Zikr), 3. Abandoning evil (the 
 Terk), 4. The abandoning of all worldly enjoyments, 
 5. Fear of God, and 6. Love of God. 
 
 The ablution of the Tareeket is a total abnegation of all 
 worldly goods, and contentment with the will of the 
 Sheikh. The truthful ablution is " to increase in love 
 for God." 
 
 A question was once put to the Imam Ja'fer as to the 
 peculiar characteristics of a Fakeer (Dervish), and he 
 replied, " It is the characteristic of the Prophet, and of 
 love ; for he has said in a Hadees, ' Bear the characteris- 
 
190 THE DERVISHES. 
 
 tics of God,' the tree of which is straightforwardness, and 
 its fruit is to know one's self. Its jewel is utter poverty, 
 or a total disregard of self. Now one who possesses 
 these certainly knows himself, and can do anything he 
 pleases, but abandons all for devotional retirement. 
 The Caliph 'Alee has said, ' Whoever knows himself, 
 knows his God.' " 
 
 The Terk, or abandonment required by the Tareekef, 
 is thus explained : — To abandon the world, its comforts 
 and dress, — all things now and to come, — conformably 
 with the Hadees of the Prophet, i. e. " The world is for- 
 bidden to those of the life to come ; the life to come is 
 forbidden to those of this world ; and both are forbidden 
 to the true servants of God," which is thus explained : 
 — The true Dervish in heart not only willingly aban- 
 dons all the joys and pleasures of the world, but he 
 is willing also to give up all hope of the pleasures of 
 Paradise, and to be satisfied with the enjoyment de- 
 rived from a submissive and devout contemplation of 
 the beauty of God, and the hope of attaining to that 
 private Paradise, occupied only by the pious, the holy, 
 and the prophets. 
 
 Abandonment of the world is also to neglect to comb 
 the hair, to regulate the eyebrows, to cleanse the beard 
 and moustaches ; and whoever pays attention to these 
 personal comforts has already determined to return to 
 the world, and given up the hope of seeing God here- 
 after. Not to shave the head in the presence of the 
 Murshid, shows that the Mureed knows himself. To 
 suspend a Cherkha, or circle, to the neck, means, " I have 
 resigned myself entirely to the will of God, for blessing 
 or for punishment ; " to suspend the Menkoosh, or ear- 
 rings, to the ears, signifies, " I believe the language of the 
 saints is that of the Most High, and that their words are 
 my laws, or my Menkoosh, and is ever hung over my 
 heart." If ever any one is asked whose son and Dervish 
 he is, he must reply, " I am the son of Mohammed 'Alee," 
 the proof of which is in the Hadees, "lam of that people 
 to which I belong." 
 
 The Erkian, or Columns of the Order, are based upon 
 
THE DERVISHES. 191 
 
 the following : — When it is asked what Dervish means, 
 the reply is, " One who asks nothing of any creature, and 
 to be as submissive as the earth which is trodden upon 
 by the feet, to serve others before yourself, to be con- 
 tented with little, to do neither good nor evil, to abandon 
 all desires, to divorce even his wife, to submit hourly to 
 all occurrences of misfortune and accident, not to drink 
 wine nor to lie, not to commit fornication, not to touch 
 what does not belong to you, to know the true and the 
 false, and to restrain the tongue and speak little." 
 
 The rules of the Tareek are thus explained : — i. To 
 change the thing desired to whatever is wished for miracu- 
 lously ; 2. To divorce his wife and live secluded, because 
 to become a true Murshid this must be done so as to 
 enable the aspirant to that position to devote himself 
 wholly to the love of Allah ; the disciple, though married, 
 must become a benedict if he hopes to be a good 
 Murshid. (This is not now followed, for Sheikhs are 
 favoured with visions, in which they receive permission 
 to keep their wives, or to take one if they have none.) 
 This is founded upon the principle contained in Koran 
 xxvi. 87, 88 — " Do not dishonour me in that day when 
 all mankind will be resuscitated ; that day when all riches 
 and offspring will be of no value ; it is only for him 
 who comes to God with an upright heart that Paradise 
 will be opened and approached by pious men." 
 
 In reply to the question as to what is a Taj (crown 
 or cap) it should be said, " Honour and respect ;" to that 
 as to their number, say, " There are two, the Taj i 
 Jahil and the Taj i Kiamil" viz. the " Crown of the 
 Ignorant" and the " Crown of the Perfect" in spiritual 
 knowledge. The principle of Khalvet and ' Uzelet signifies 
 retirement from the eyes of the world, and cessation from 
 seeking the honour and respect of any one. The " Crown 
 of the Ignorant" means to frequent the public streets 
 and bazaars, and to possess the esteem and honour of 
 every one, whilst that of the Perfect signifies to have the 
 esteem of no one. 
 
 The form (turban) which is wrapped round a crown is 
 called Istivd. Its centre, or Kubbeh ; its border; its dia- 
 
192 THE DERVISHES. 
 
 meter; the letters which form its name, / aj; its upper 
 surface, Kibleh • its ablutions, its key, its religious duties, 
 commanded by God ; its services, directed by the Pro- 
 phet ; its soul, its interior, — all have their respective 
 significations. 
 
 1. The Istivd, " Parable," means to change evil deeds 
 and actions to those of an exalted and pious nature. 
 
 2. The Kibleh, " The position facing you at prayer 
 directing to Mekkeh" is the Peer, or founder of the 
 Order. 
 
 3. The Kenar, or "border," is the faculty of spiritual 
 command in both worlds, viz. to pray with a devout 
 heart to God for the release of any one in danger, for 
 God accepts an intercession for the latter, and it relieves 
 him from the danger. 
 
 4. The Lenger, or " capacity," means to point out (by 
 the Sheikh) the true path to his disciples. 
 
 5. The Kelimeh, or "Letters of the word Toy" itaj), 
 means to implore pardon from God according to the 
 Ay at, or verse of the Koran, " God is the rich, but we 
 are the poor." 
 
 6. The Kubbeh, or " Summit of the Cap," means the 
 point of truth, which signifies that the owner knows all 
 things ; the " Summit of the Sphere of the Universe " 
 (God) allowing the observer to see and know all things. 
 
 7. The Ghusl, " Ablution," means not to mingle with 
 the public, and so remain pure. 
 
 8. The Kileed, or " Key," means to open the secret and 
 difficult. The Sheikh interprets and explains by it all 
 dreams and visions of his disciples. 
 
 9. The Farz, or " Obligation," means the conversa- 
 tion and communication with the Peers and the brethren 
 {Erens). 
 
 10. The Snnnet, " Order of the Prophet," means 
 honour and respect. 
 
 n. The ydn, or "Soul," means to keep the command- 
 ments of the Peer or Sheikh, and to abstain from hurting 
 the feelings of any one, and to withdraw from the world. 
 
 12. The Muvat, or " Dying," means to touch the living 
 creature's hands, as on the initiation of a Mureed. 
 
THE DERVISHES. 1 93 
 
 13. The Fer\ " Branch or Decoration," is to refrain 
 from all females. 
 
 On the Taj is written " There is no God but Him, the 
 Living and the Eternal." In the front is written, "x\ll 
 things perish except the face of God." In the middle, 
 " I swear by the learned book (Koran)." 
 
 There is another question as to the number of the 
 Tajs. These, as aforestated, are two, viz. that of the 
 learned and that of the ignorant. The former means to 
 strive to reach the secrets of Mohammed and 'Alee, for 
 the blessed Prophet has said, " I and 'Alee are made of 
 the same light," and to see that they are made of one 
 light, and the All-Just at the same time. Do not, there- 
 fore, understand like those who wear the crown of the 
 ignorant. And yet God knows all with goodness. 
 
 THE " KHIRKA, OR MANTLE. 
 
 It is related that the Imam Ja'fer having been in- 
 terrogated on this point of spirituality, and what is the 
 true faith of this garment — its Kibleh and G/iusl, its 
 "existence," "prayers," and "divine obligation," its 
 " duty " as prescribed by the Prophet {Sunnet) ; its 
 " soul," as well as the proper method of putting it on 
 the body, its collar, and interior and exterior, he replied 
 as follows : — 
 
 " Its point of faith is to regard it as a covering for the 
 faults and weaknesses of others ; 
 
 " Its Kibleh is the Peer ; 
 
 " Its Ghusl the ablution from sins ; 
 
 " Its prayers are manhood (among the Dervishes, I am 
 informed, there are male and female characteristics, from 
 which a man is called ' manly,' and also ' feminine') ; 
 
 " Its ' obligations ' are the forsaking of the sin of 
 cupidity ; 
 
 " Its ' duty,' to be easily contented and satisfied with 
 one's lot in life ; 
 
 o 
 
194 THE DERVISHES. 
 
 " Its ' soul/ to give one's word, and keep it sacredly ; 
 
 " Its ' key,' the Tekbeer ; 
 
 " Its ' putting on, or tying,' an inducement to serve 
 others ; 
 
 " Its ' perfection,' uprightness and correctness of con- 
 duct; 
 
 " Its ' border' is the condition of a Dervish ; 
 
 " The ' edges of its sleeves,' the Tareekat, or Order ; 
 
 " Its ' collar/ submission to God's will ; 
 
 "Its ' exterior/ light ; and 
 
 " Its ' interior/ secrecy/' 
 
 On the collar is written Yd ! 'Azeez, Yd ! Lateef, Yd ! 
 Hakeem. On its border, Yd ! Vaheed, Yd ! Ferd, Yd ! 
 Samad. On the edges of its sleeves, Yd 1 Kabool, Yd ! 
 Shukur, Yd ! Kereem, Yd I Murshid. Also the "visible" 
 and the " invisible." The former alludes to those who 
 are visibly submerged in the goodness and mercy of God, 
 and the latter seclusion. 
 
 A real Dervish is he who desires for himself nothing, 
 has no egotism, and is meek and lowly, and willing to 
 accept all things as coming from God. The gains of a 
 Dervish are seclusion and retirement, refraining from the 
 utterance of all profane language, reflection, contentment, 
 patience, silence, and resignation, and to watch and obey 
 the will of Allah ; to keep the commands of the Mur- 
 shid; to war with his own wild passions ; to change his 
 evil feelings for those which are good, and to be faithful 
 to his Order, according to Koran, xxix. 69 : " We lead 
 in our paths all those who are jealous in propagating 
 our faith, and God is with those who do good. We 
 make the lesser war (of this world), and also the greater 
 (upon our own wild passions'), and this is the true word 
 of God." 
 
 The better conduct is that of the pious, and the worse 
 that of the impious. The Man is he who serves (girds 
 up his loins). To serve the Peer, for the science of the 
 Lord, is half of the path of a Dervish, according to the 
 axiom, " The service of kings is one half of the path," 
 " To gird up the loins," is to serve the Peer in such a 
 manner as never to neglect his orders so long as he 
 
THE DERVISHES. 1 95 
 
 lives, so that both in this world and in the other he may- 
 protect and guard him. 
 
 THE "PALENK," OR STONE WORN IN THE GIRDLE. 
 
 This stone signifies contentment and resignation to 
 hunger. A Khirka cut short means to have given up 
 the world. To wear the Tennoor, or the full and wide 
 skirts of the Mevlevees, means to have drawn his head 
 out of the oven of misfortune. (The word Tennoor means 
 an oven. 
 
 The numerical value of the eternal path ( Tdrik Ebedee) 
 is ten. 
 
 i. To grow old in the science of the Peer. 
 
 2. To sow seeds of knowledge. 
 
 3. To tell the joys of the Dervish heart, of the 
 pleasures of the path which has been pointed out 
 to him, 
 
 4. To reap in the field of abstinence. 
 
 5. To be well bred, and to follow this rule in a meek 
 and lowly manner. 
 
 6. To pronounce the Kelimeh Tevheed to the Mureed 
 until he becomes satiated. 
 
 7. To reap with the sickle of Humility. 
 
 8. To beat out the grain in the bam of Divine 
 acquiescence. 
 
 9. To blow away the tares with the mind of alacrity. 
 
 10. To measure with the bushel of Love. 
 
 1 1 . To grind in the mill of godly fear. 
 
 12. To knead with the water of Reply (this refers to 
 the replies made by the Peer to the dreams of his 
 disciples). 
 
 13. To bake in the oven of Patience. 
 
 14. To burn therein all evil feelings, and come out 
 purified by the fire. 
 
 o 2 
 
196 THE DERVISHES. 
 
 THE POST, OR SEAT. 
 
 The Post (or skin seat of the Peer), with its head, feet, 
 right and left side, has its condition, middle, soul, law, 
 truth, &c. 
 
 The head signifies submissiveness. 
 
 The feet service. 
 
 The right — the right hand of fellowship, at initiations. 
 
 The left, honour. 
 
 The east, secrecy. 
 
 The west, religion. 
 
 The condition (obligatory) to bow the head before 
 the Erens. 
 
 The middle is love. 
 
 The Mihrab is to see the beauty of God. 
 
 The soul is the Tekbeer. 
 
 The law is to be absorbed in Divine Love and 
 adoration, so that the soul leaves the heart (body), and 
 wanders away among the other spirits with whom it 
 sympathises. 
 
 The Tareeket is to enter into that which has been 
 established. 
 
 The Me'rifet is the fear of the Peer. 
 
 The Hakeeket is whatever the Peer orders to be done, 
 and is the indubitable duty of his disciples. 
 
THE DERVISHES. 197 
 
 CHAPTER X. 
 
 THE ORDER OF THE MEVLEVEES. 
 
 The founder of this eminent order of Dervishes is 
 Molana Jellal ed Dee?i Mohammed el Balkhee er Roomee. 
 It is commonly called by foreigners, " The Dancing or 
 Whirling Dervishes," from the peculiar nature of the 
 devotions. 
 
 He was, as his name designates, a native of the city of 
 Balkh, and was born in the 6th day of the month of 
 Rebee' ul Evvel, a.h. 604. In the work aforequoted, 
 called the Nafahat el Uns, by Molla Jamee, it is stated 
 that the spiritual powers of this celebrated Peer were 
 developed at the early age of six years, and that those 
 spiritual forms and hidden figures, viz. those angelic 
 beings who inscribe the acts of mankind, and the pious 
 J inns and illustrious men who are concealed beneath the 
 domes of Honour, became visible to his sight, and drew 
 allegories before his eyes. Molana Beha ed Deen Veled 
 writes, as an example of the circumstance, that once on 
 a Friday, Jelal ed Deen was at Balkh, on the roof of a 
 house, in company with some other youngsters of his 
 own age, when one of them asked him whether it would 
 not be possible to jump from the place on which they 
 stood to another house-top. Jelal ed Deen replied that 
 such a movement would be more suitable to dogs and 
 cats, and other similar animals, but woe to the human 
 being who should attempt to assimilate himself to them. 
 " If you feel yourselves competent to do it, let us jump 
 upwards towards heaven ! " and then, setting the example, 
 he sprang upwards, and was immediately lost from their 
 sight. The youths all cried out as he disappeared, 
 but in a moment more he returned, greatly altered in 
 
198 THE DERVISHES. 
 
 complexion, and changed in figure, and he informed 
 them that whilst he was yet talking with them, a legion 
 of beings clothed in green mantles seized him from 
 amongst them, and carried him in a circle upwards to- 
 wards the skies; "they showed me strange things of 
 a celestial character, and on your cries reaching us they 
 lowered me down again to the earth." 
 
 It is also narrated that during this year he only par- 
 took of food once in three or four days. When he 
 went to Mekkeh he communed with the Sheikh Fereed ed 
 Deen ' 'Attar ; then at Nishabor. This Sheikh gave him 
 an Isrdr-ndmeh, or " Secret Epistle," in the form of a 
 book, which he always carried upon his person. 
 
 The Hazret i Mevlevee, viz. Jelal ed Deen, stated that 
 he was not of the body, which the 'Ashiks, or Devout 
 lovers of God, beheld ; " Perhaps I am that Joy and 
 Delight which the Mureeds experience when they cry out, 
 ' Allah ! Allah ! ' therefore seek that delight, and taste of 
 that joy ; hold to it as to riches, and be thankful that it 
 is me." He once is said to have remarked that a bird 
 which flies upward does not reach the skies, yet it rises 
 far above the roof of the house, and so escapes. So it 
 is with one who becomes a Dervish, and though he does 
 not become a perfect Dervish, still he becomes far 
 superior to common men, and far exalted above ordi- 
 nary beings. He likewise becomes freed from worldly 
 cares and anxieties, and is exhilarated above all ordinary 
 human sensations. 
 
 Each Tekkieh of every Order of Dervishes has a 
 particular day or days in the week, for the performance 
 of the religious exercises of the brethren. As there are 
 several Tekkiehs of the same Order in Constantinople, 
 the brethren of one are thus enabled to visit and take 
 part in the ceremonies of the others. The brethren 
 of other Orders frequently join in the services of the 
 Tekkiehs not their own, nothing forbidding it, except, as 
 with the Mevlevees, the want of practice and skill. 
 
 A Kddiree who can perform the services of a Mevlevee, 
 on entering a Tekkieh of the latter, goes to the Hujreh, 
 or cell, of one of the brethren, and receives a cap called 
 
THE DERVISHES. 1 99 
 
 a Sikkeh, or cap made in a mould, from which it takes 
 this name. It is made of camel's hair, or otherwise 
 wool ; he also receives a Tennooreh, which is a long skirt 
 like that of a lady's dress, without arms, and a Desteh 
 Gool (literally a bouquet of roses), or a jacket with 
 sleeves made of cloth or other material; around his 
 waist is fastened the Alif-lam-end, or girdle of cloth some 
 four fingers in width, one and a half archins in lengthy 
 edged with a thread (charit), and a piece of the same at 
 its ends serves to tie it round the body ; over the shoulders 
 is thrown a Khirka or cloak (mantle), with long and 
 large sleeves, and thus equipped he enters into the hall 
 of the Tekkieh, called Semti Khaneh. 
 
 With regard to their services, it may be said — i. that 
 they all perform the usual Islam Nam&z ; 2. that they 
 offer up certain prayers, of the same character; 3. the 
 Sheikh proceeds to his seat, his book lying in the 
 direction of the Kibleh (that of Mekkeh) ; then standing 
 upright, he raises his hands, and offers a prayer for the 
 Peer, asking his intercession with God and the Prophet, 
 in behalf of the Order. 
 
 4. The Sheikh then leaves his Postakee, or sheepskin 
 seat, and bends his head in humility to the Peer (the 
 Boyun Kesmek alluded to in the chapter on the Bek- 
 tdshees), towards the side of the Postakee, and then makes 
 one step forward, and turning again towards the same 
 seat on his right foot, bows to the same, as that of the 
 Peer, were he in existence. After this he continues round 
 the hall, and the brethren, in turn, do the same, all going 
 round three times. This ceremony is called the Sultan 
 Veled Devree, after the son of Hazret i Mevlana, their 
 founder or Peer. 
 
 5. The Sheikh next takes his position, standing in the 
 Postakee, his hands crossed before him, and one of the 
 brethren in the Mutrib (upstairs) commences to chant a 
 Nat i Shereef, or Holy Hymn, in praise of the Prophet. 
 At its termination the little orchestra in the gallery com- 
 mences performing on the flutes (called Nays), the Kemans 
 and Kudoors (the latter small drums). 
 
 6. One of the brethren, called the Sema 'Zdn, goes to 
 
200 THE DERVISHES. 
 
 the Sheikh, who has proceeded to the edge of his seat, 
 and bows to him, his right foot passing over the other — 
 kisses the hand of the Sheikh, recedes backwards from 
 him, and standing in the middle of the hall, acts as a 
 director of the ceremonies about to commence. 
 
 7. The other Dervishes now take off their Khirkas, — 
 let fall their Tennoorees, — go in single file to the Sheikh, 
 kiss his hand, make an obeisance to the Postakee, and 
 commence turning round on the left foot, pushing them- 
 selves round with the 'right. If they happen to approach 
 too near each other, the Sema 'Zan stamps his foot on the 
 floor as a signal Gradually the arms of the performers 
 are raised upward, and then extended outward, the left 
 hand turned to the floor, and the right open, upward to 
 heaven ; the head inclined over the right shoulder, and 
 the eyes apparently closed. The Sheikh, in the mean- 
 time, stands still on his Postakee. The brethren, whilst 
 turning round, continually mutter the inaudible Zikr, 
 saying Allah/ Allah! and the musicians play for some 
 twenty minutes or half an hour, chanting a hymn called 
 the Ain i Shei-eef. Often they perform only some ten 
 minutes, when having reached a certain part of the chant, 
 in which are the words Hai Ydr I (O Friend !) they cry it 
 out loudly, and suddenly cease. The Dervishes below 
 at the same time stop in their course, so that the 
 Tennooreh wraps around their legs, so as to quite conceal 
 their feet, and all inclining lowly, perform obeisance 
 again to the Sheikh. The Sema 'Zan, taking the lead, they 
 all march slowly round the Hall, bowing low to the 
 Sheikh, turning completely round as they pass him. If 
 any fall, overcome by the performance, this repose affords 
 them an opportunity to withdraw, which some few do ; 
 soon after this the music recommences, and the same 
 performance is renewed until arrested as before. This is 
 done three times, after which they all sit down, and the 
 Sema 'Zan covers them with their mantles. 
 
 8. Whilst thus seated, one of the brethren in the 
 gallery reads or recites a part of the Koran ; the Sema 'Zan 
 rises, and going into the middle of the circle, offers up 
 a prayer for the Sultan, with a long series of titles, 
 
THE DERVISHES. 201 
 
 mentioning also a good number of his ancestors. At its 
 conclusion the Sheikh rises from the Postakee, and after 
 all have saluted him retires from the Tekkieh. 
 
 It may be added that the Kadirees and Khalvetees 
 have the same form of worship, without music ; that is to 
 say, they all take each other's hands, or put their arms 
 over each other's shoulders, and turn round their hall, 
 performing the audible Zikr. 
 
 Foreigners who are not Mussulmans are admitted 
 into many of the Tekkiehs as spectators, either in a 
 particular part of the gallery, or in a small apartment on 
 a level with the hall. In the latter they are expected to 
 stand upright during the performance, and to leave their 
 overshoes or shoes outside the door in charge of a man 
 stationed there for that purpose, and to whom a trifle is 
 handed on departing. They, however, are admitted only 
 after the conclusion of the Islam Namaz. 
 
 The apartment of the Sheikh is called the Sheikh 
 Hujreh, and the large hall the SemcV Khaneh, or the hall 
 or house where brethren hear celestial sounds, and enter 
 into a state of ecstatic devotion. 
 
 The Mevlevees have also another apartment, called trie 
 Tsmi Jeleel Hujreh, where they perform their ordinary 
 morning and evening Namaz, or prayers ; also the Ismi 
 feleel (t\\z beautiful name of Allah), or the Zikr; and this 
 is not to be found in any other Tekkieh. The per- 
 formance before described is always the third daily 
 prayer, called in Turkish the Eekindee, and commences 
 about ten o'clock p.m. 
 
 A properly constructed Mevlevee Tekkieh should have 
 eighteen chambers, and the vows are also always eighteen. 
 Each occupant of a chamber receives eighteen piastres 
 per diem. The Mureed must serve in the kitchens of the 
 convent 1,001 days, and his room is then called the 
 Chillah Hudjrehsee, or " Cell of Retirement," wherein 
 the neophyte is supposed to be under probation, and 
 much occupied in prayer and fasting. They have no 
 other officer than the Sheikh, and perhaps his Naib 
 Khaleefeh, or Deputy, and one who superintends the 
 expenses of the convent, called the Khazzsenchdar. The 
 
202 
 
 THE DERVISHES. 
 
 office of Sheikh is hereditary, but, in Turkey, as with all 
 the other orders, it requires the confirmation of the 
 Sheikh ul Islam, or Supreme Head of the Islam religion. 
 I have been unable to learn 
 any creditable reason for their 
 peculiar form of worship. The 
 short biographical sketch of the 
 founder, Mevla Jelal ed Deen, 
 shows the facility with which, 
 through his extraordinary spiri- 
 tual powers, he could become 
 invisible to ordinary sight, and 
 his proneness to rise upward. 
 It is a tradition of the Order 
 that, whenever he became greatly 
 absorbed in pious and fervid 
 
 love 
 
 from his 
 much 
 
 for Allah, he would rise 
 
 SAKA, OR WATER DISTRIBUTOR, 
 
 seat and turn round, 
 as is the usage of his 
 followers ; and that on more than 
 one occasion he began to recede 
 upward from the material world, 
 an d that it was only by the m eans of 
 music that he could be prevented 
 from entirely disappearing from 
 amongst his devoted companions. 
 His celebrated poem, called " Methnevee Shereef, " is that 
 kind of poetry which is composed of distichs corre- 
 sponding in measure, each consisting of a pair of rhymes, 
 and each distich having distinct poetical terminations. 
 It is written in the Persian language, and though it has 
 been commented upon, it is too mystical to permit of a 
 close translation. It is, in fact, filled with the most 
 mystical reflections — mostly on the subject of Divine 
 Love, and breathes in every line the most ecstatic 
 rapture. These raptures are supposed to be holy in- 
 spirations, which carry the creature aloft to the Creator, 
 with whom he holds spiritual communion. The soft and 
 gentle music of the Nay, or mystical flute of the Mev- 
 levees, is made from a cane or reed, this being the music 
 
THE DERVISHES. 203 
 
 of nature, and is used also for the purpose of exciting the 
 senses. 
 
 Sir William Jones gives the following translation of a 
 few lines of the Methnevee Shereef of this Order : — 
 
 " Hail, Heavenly Love ! true source of endless gains ! 
 Thy balm restores me, and thy skill sustains. 
 O ! more than Galen learned, than Plato wise ! 
 My guide, my law, my joy supreme, arise ! 
 Love warms this frigid clay with mystic fire, 
 And dancing mountains leap with young desire. 
 Blest is the soul that swims in seas of love, 
 And longs for life sustained by food above. 
 With forms imperfect can perfection dwell ? 
 Here pause, my song, and thou, vain world, farewell. " 
 
 Regarding the tall felt Kulah or cap of the Mevlevees, 
 it is stated that, before the world was created as an abode 
 for man, another one existed, known as the ^Ale?n i 
 Ervah, or spirit-world. A soul is supposed to be a Noor, 
 or light, without bodily substance, and consequently 
 invisible to the mirror-like eyes of humanity. During 
 the previous state, the soul of Mohammed is said to have 
 existed, and that the Creator placed it in a vase also 
 of light, of the form of the present cap of the Mevlevees. 
 
 The author of the work called the u Shekaik Nui?ianieh" 
 already alluded to, says, in regard to this Order : — " The 
 Mevlevees are those who join together as brethren, and 
 by the love of Allah, worshipping Him in a house of 
 love, to the melodious sound of the flute, which ex- 
 presses the harmony of His creation, and revolve round 
 like His empyrium, dancing for joy, and uttering the 
 soft sound of affectionate sighs and lamentations, the 
 result of their ardent desire to be united to Him. Re- 
 volving round and round the SemcC Khaneh of sinful 
 abandonment and spiritual isolation, they free them- 
 selves from all unworthy passions, and are detached from 
 all the subtile minutiae and associations of religion." 
 
 The usual services of the Mevlevees are as follows : — 
 
 1. The usual Namaz. Before commencing it they 
 make what is called the Niyet, or vow, to go through 
 the appropriate prayers. 
 
 2. The Allahu Ekber, the Subhannekeh, the Auzoo 
 
204 * THE DERVISHES. 
 
 Billdkee, one Bismillah, one Fdtiha, the Zamee Sureh 
 or any other Sureh (verse of the Koran), which may be 
 selected. 
 
 The Alldhu Ekber is made standing upright at first, 
 and at the close is repeated kneeling, saying three times, 
 Subhdn Rebee el 'Azeem, &c, " Blessed be Thou, O great 
 Lord God," and adds, Semi' a Allahu, &c, " Hear us, O 
 Lord God, whilst we offer up to Thee our praises, for 
 Thou art the greatest of all gods ! " and then prostrates 
 himself upon the floor. 
 
 After this performance, which composes the Namaz, 
 they recite the Evrdd. In the morning, before the sun 
 has risen, they perform the Sabdh Namdzee, and as it 
 rises above the horizon, some ten minutes or so after 
 it is up, perform two Rik'ats (prostrations), called the 
 Ishrdkieh, or the sun-rising, — another called the Vird 
 Ishrdk. At noon they perform the usual Namaz of all 
 Mussulmans, generally of ten Rik'ats, four of which 
 are Sunneh, four Farz, and two also Sunneh (the former 
 ordered by the Prophet, the second a Divine ordinance, 
 and the third also by the Prophet, with peculiar in- 
 junctions). At the Eekindee, or third prayer of the day, 
 they perform eight Rik'afs, four of which are Sunneh, 
 those said to have been performed by the Prophet him- 
 self, four more Farz. The evening service is composed 
 of five Rifcats, three being Farz and two Sunneh. After 
 this latter prayer, they perform another called the Ism 
 i Jeleel, which consists of three Tevheeds, and as many 
 Ism i Jeleels as they who are present please to recite. 
 
 Previous to the commencement of their sectarian 
 devotions, the Mureeds are all seated, piously engaged 
 in meditating on their Peer, which occupation is called 
 the Murdkebeh and the Tevejjuh, whilst those in the 
 gallery, named the Naizen (musicians), chant a holy 
 hymn. This gallery is called the Mutreeb (place of ex- 
 citement), and those stationed there are attentive to the 
 directions made by their Sheikh with his hands. 
 
 As the whole principle of the Order is the Fshk 
 Vllah, or Love for God, their usual compliment is, 
 for instance after drinking, Fshk olsoon (may it be love.) 
 
THE DERVISHES. 205 
 
 None are allowed to beg, but many are seen in the streets 
 (see page 202) bestowing water on the thirsty, Fee Sebeel 
 and Li 'Eschk Ullah (in the path of God, and for the 
 love of God). 
 
 In a small treatise by a learned Sheikh of the Mevle- 
 vee Order, lately deceased, there is a clear and distinct 
 explanation of the "spiritual existence" as believed by 
 them. He explains and draws his proofs from the Koran, 
 
 A MEVLEVEE ORCHESTRA. 
 
 that all mankind were created in heaven, or in one of its 
 celestial spheres, long before God created the present 
 one, and perhaps any of the planets ; that in this world 
 they continue to exist in varied conditions before assum- 
 ing that of humanity ; and that moreover they will con- 
 tinue hereafter to exist in other forms before they finally 
 return to their original ones in the sphere of blessedness, 
 near to the Creator from whom they emanated. He 
 shows from a verse of the Koran, wherein God says in 
 reference to the Prophet, " Had it not been for you I 
 
206 THE DERVISHES. 
 
 would not have created the world," that he pre-existed, 
 and only became human in this world. Adam, he says, 
 was created from earth — a mineral, and corporeally re- 
 turned to it, though his spirit proceeded on its course of 
 existence elsewhere. He, as well as all Mussulmans, 
 maintain that Jesus Christ was of a Divine origin, that is 
 to say, that He was the Rooh Allah, or the Spirit of 
 God, though not God in any manner, as this would 
 necessarily imply a plurality of Gods, which Mohammed 
 constantly denied. He declares that the spirit of man 
 has no knowledge in this life of its condition or existence 
 in any previous one, nor can it foresee its future career, 
 though it may often have vague impressions of past occur- 
 rences which it cannot define strongly resembling those 
 happening around it. 
 
THE DERVISHES. 207 
 
 CHAPTER XL 
 
 Mr. D'Ohssan, in his celebrated work on the Ottoman 
 Empire, gives the following account of the rise and spread 
 of the Dervish Orders : — 
 
 " The enthusiasm with which Mohammed was able to 
 inspire his disciples, exalting their imagination by the 
 picture of the voluptuous enjoyments which he promised 
 them in the other world, and by the victories with which 
 he sustained in this his pretended mission, gave rise 
 among all the believers in the Koran to a host of ceno- 
 bites whose austerity of life seemed to render them, in 
 the eyes of a credulous people, entire strangers to the 
 earth. 
 
 " In the first year of the Hegira forty-five citizens of 
 Mekkeh joined themselves to as many others of Medineh. 
 They took an oath of fidelity to the doctrines of their 
 Prophet, and formed a sect or fraternity, the object of 
 which was to establish among themselves a community 
 of property, and to perform every day certain religious 
 practices in a spirit of penitence and mortification. To 
 distinguish themselves from other Mohammedans, they 
 took the name of Soofees. This name, which later was 
 attributed to the most zealous partizans of Islamism, is 
 the same still in use to indicate any Mussulman who 
 retires from the world to study, to lead a life of pious 
 contemplation, and to follow the most painful exercises 
 of an exaggerated devotion. The national writers do 
 not agree as to the etymology. Whilst some derive it 
 from the Greek word Sophos (sage), others say it is from 
 the Arabic word 5^(coarse camel's wool or hair cloth), 
 or stuff used for clothing by the humble penitents of the 
 earlier days of Mussulmanism ; others from the Arabic 
 
208 THE DERVISHES. 
 
 word Sofa, the name of one of the stations around the 
 Ke'bbeh of Mekkeh, where many of the neophytes passed 
 whole days and nights in fasting, and prayer, and mace- 
 rations. To the name of Soofee they added also that of 
 Fakeer (poor), because their maxim was to renounce 
 the goods of the earth, and to live in an entire abnega- 
 tion of all worldly enjoyments, following thereby the 
 words of the Prophet, El fakr fakhree, or ' Poverty is 
 my pride.' 
 
 " Following their example, Abu Bekr and 'Alee estab- 
 lished, even during the lifetime of the Prophet, and under 
 his own eyes, congregations over which each presided, 
 with peculiar exercises established by them separately, 
 and a vow taken by each, of the voluntary disciples form- 
 ing them. On his decease, Abu Bekr made over his 
 office of president to one Selman Farsee, and 'Alee to 
 Hasan Basree, and each of these charges were conse- 
 crated under the title Kkaleefah, or successor. The two 
 first successors followed the example of the caliphs, and 
 transmitted it to their successors, and these in turn to 
 others, the most aged and venerable of their fraternity. 
 Some among them, led by the delirium of the imagina- 
 tion, wandered away from the primitive rules of their 
 society, and converted, from time to time, these frater- 
 nities into a multitude of monastic orders. 
 
 " They were doubtlessly emboldened in this enterprise 
 by that of a recluse who, in the thirty-seventh year of 
 the Hegira (a.d. 657) formed the first order of ancho- 
 rites of the greatest austerity, named Uwais Karanee, a 
 native of Karu, in Yamin, who one day announced that 
 the archangel Gabriel had appeared to him in a dream, 
 and in the name of the Eternal commanded him to with- 
 draw from the world, and to give himself up to a life of 
 contemplation and penitence. This visionary pretended 
 also to have received from that heavenly visitor the plan 
 of his future conduct, and the rules of his institution. 
 These consisted in a continual abstinence, in retirement 
 from society, in an abandonment of the pleasures of 
 innocent nature, and in the recital of an infinity of 
 prayers day and night. Uwais even added to these 
 
THE DERVISHES. 209 
 
 practices. He went so far as to draw out his teeth, in 
 honour, it is said, of the Prophet, who had lost two of 
 his own in the celebrated battle of Ohod. He required 
 his disciples to make the same sacrifice. He pretended 
 that all those , who would be especially favoured by- 
 heaven, and really called to the exercises of his Order, 
 should lose their teeth in a supernatural manner; that 
 an angel should draw out their teeth whilst in the midst 
 of a deep sleep ; and that on awakening they should 
 find them by their bedside. The experiences of such a 
 vocation was doubtless too severe to attract many pro- 
 selytes to the Order ; it only enjoyed a certain degree of 
 attraction for the eyes of fanatic and credulously igno- 
 rant people during the first days of Islamism. Since 
 then it has remained in Yamin, where it originated, and 
 where its partisans were always but few in number. 
 
 Notwithstanding its discredit, this singular association 
 contributed greatly to the institution of other Monastic 
 Orders, all of which originated in the two great congre- 
 gations of Abu Bekr and 'Alee, — the founders of which 
 were the most ardent and ambitious of their successors. 
 Each gave his name to the Order which he thus insti- 
 tuted, — taking the title of Peer, synonymous to that of 
 Sheikh, both words meaning " Deacon" or "Elder." Their 
 disciples bore the name of Dervish, a Persian word, the 
 etymology of which signifies the " sill of the door," and 
 metaphysically indicates the spirit of humility, of retire- 
 ment, and perseverance, which should form the principal 
 characteristic of these anchorites. Each century gave 
 birth, in all Mussulman states, to some of these societies, 
 nearly the whole of which still exist in the Ottoman 
 Empire, — the most distinguished of which are some thirty- 
 two in number. The following is the chronology, with 
 the names of their founders, and the year of their 
 decease. 
 
 Sheikh Olwan died at Jedda, in the 149th year of the 
 Hejra (a.d. 766) ; he is the founder of the Olwdnees. 
 
 Ibrahim Edhem died at Damascus, in the i6istyearof 
 the Hejra (a.d. 777) ; founded the Edhemees. 
 
 Bayazid Bestamee died at Jebel Bestam, in Syria. ■ 
 
210 THE DERVISHES. 
 
 a.h. 261 (a.d. 874), and was the founder of the Order of 
 the Bestdmees. 
 
 Sirree Saketee died at Baghdad, a.h. 295 (a.d. 907), 
 and founded that of the Sdketees. 
 
 'Abd ul Kadir Ghilanee died at Baghdad, a.h. 561 
 (a.d. 1 165), and founded the Order of the Kadirees. He 
 was the Zawaiddr, or Guardian of the Tomb of the 
 Imam A'zam Abu Haneefeh, the Islam jurisconsult, in 
 Baghdad. 
 
 Sa'eed Ahmed Rufa'ee died in the woods between 
 Baghdad and Bassora, a.h. 578 (a.d. 1182), and founded 
 the Rufa'ees (called by the public the "Howling 
 Dervishes"). 
 
 Shahab ed Deen Suherwerdee died at Baghdad, a.h. 
 602 (a.d. 1205), founder of the Order of the Suherwer- 
 dees. 
 
 Nejim ed Deen Kubra died at Khawerzem inA.H. 617 
 (a.d. 1220), and founded the Kubrdwees. 
 
 'Abd ul Hosain Shahzelee died at Mekkeh in a.h. 656 
 (a.d. 1258), founder of the Shahzelees. 
 
 Jelal ed Deen er Roomee Mevlana, called the Molla 
 Khonkiar, died at Koniah, a.h. 672 (a.d. 1273), an d 
 founded the Mevkvees, generally called the " Turning," 
 or " Dancing Dervishes." 
 
 'Abd ul Fetan Ahmed Bedawee died at Tanta, in 
 Egypt, in a.h. 675 (a.d. 1276), and founded the 
 Beddwees. 
 
 Peer Mohammed Nakshibendee died at Kasri 'Arifan, 
 in Persia, a.h. 719 (a.d. 1319) ; founded the Nakshi- 
 bendees. He was a cotemporary of 'Othman I., the 
 founder of the Ottoman Empire. 
 
 Sa'd ed Deen Jebrawee died at Jebba, near Damascus, 
 in a.h. 736 (a.d. 1335), founder of the Sendees. 
 
 Hajee Bektash Khorassanee, called the Walee, or 
 "Saint," died at Kir Shehr, Asia Minor, in a.h. 759 
 (a.d. 1357), founder of the Bektdshees. He lived several 
 years at the court of Orkhan I., and it was he who blessed 
 the Janissaries on the day of their creation. 
 
 'Omer Khalwettee died at Kaiserieh in a.h. 800 
 (a.d. 1397); founded the Khahvettees. 
 
THE DERVISHES. 211 
 
 Zain ed Deen Abu Bekr Khaffee died at Koofa, a.h. 
 838 (a.d. 1438) ; founded the Zainees. 
 
 'Abd ul Ghanee Peer Babayee died at Adrianople in 
 a.h. 870 (a.d. 1465) ; founded the Bdbdyees. 
 
 Hajee Bairam Ankarawee died at Angora, a.h. 876 
 (a.d. 147 1) ; founded the Bairamees. 
 
 Sa'eed 'Abdallah Eshref Roomee died at Chin Iznik 
 in a.h. 899 (a.d. 1493) J founded the Eshref ees. 
 
 Peer Abu Bekr Wafayee died at Aleppo in a.h. 902 
 (a.d. 1496) ; founded the Bekirees. 
 
 Sunbul Yoosuf Bolawee died at Constantinople in 
 a.h. 936 (a.d. 1529); founded the Sunbullees. 
 
 Ibrahim Gulshenee died at Cairo in a.h. 940 
 (a.d. 1533); founded the Gulshenees. This Order is 
 called the Boos/ienee, from the name of Dedda 'Omar 
 Rooshenee, preceptor and consecrator of Ibrahim Gul- 
 shenee. 
 
 Shems ed Deen Ighith Bashee founded the Order of 
 the Ighith-Bashees, and died at Magnesia in Asia Minor 
 a.h. 951 (a.d. 1544). 
 
 Sheikh Umm Sinan died at Constantinople in a.h. 959 
 (a.d. 1552) ; founded the Umini Sinans. 
 
 Peer Uftadeh Mohammed Jelwetty died at Broosa 
 a.h. 988 (a.d. 1580), and founded the Jelwettees. 
 
 Husain ed Deen 'Ushakee died at Constantinople in 
 a.h. iooi (a.d. 1592) ; founded the ' ' Ushdkees. 
 
 Shems ed Deen Siwassee died in the environs of Me- 
 dinehin a.h.^ioio (a.d. 1601), and founded the Shemsees. 
 
 'Alim Sinan Ummee died at Elwaly in a.h. 1079 
 (1668) ; founded the Sinan Ummees. 
 
 Mohammed Niyazee Misree died at Lemnos in 
 a.h. 1 106 (a.d. 1694) ; founded the Niyazees. 
 
 Murad Shamee died at Constantinople in a.h. 1132 
 (a.d. i 7 19); founded the MuradieJis. 
 
 Noor ed Deen Jerrabee died at Constantinople in 
 a.h. 1 146 (a.d. 1733) ; founded the Noor ed Deens. 
 
 Mohammed Jemal ed Deen Edirnawee died at Con- 
 stantinople in a.h. 1 164 (a.d. 1750); founded the 
 Jemalees. 
 
 Three of the Orders — the Bestamees, the Nakshibendees, 
 p 2 
 
212 THE DERVISHES. 
 
 and the Bektashees — descend from the congregation of 
 Abu Bekr (the first Caliph). The fourth Caliph, 'Alee, gave 
 birth to all the others. Their affiliation is seen in the 
 tables drawn up by different Sheikhs. They are called 
 the Silsileh ul Evlia Ullah, or the " Genealogy of the 
 Saints of God." The most recent and highest esteemed 
 is that of 'Abdee Efendi, the Sheikh of the Jemalees, 
 who died at Constantinople, in a.d. 1783. We have 
 drawn it up in a more methodical order, and present it 
 to our readers as an object of curiosity. Some of the 
 Sheikhs are omitted, who were not founders of Orders, 
 because writers who have noticed their genealogies do 
 not agree as to their real names. This, however, does 
 not change at all the exactitude which reigns in the 
 original, or the series and general organization found 
 in the list. 
 
 In this multitude of Monastic Orders, the Nakshi- 
 bendees must be distinguished. The successful establish- 
 ment of the first of these Orders caused the insensible 
 extinction of the two fraternities out of which they origi- 
 nated. But in the commencement of the eighth century 
 of the Hejra, Peer Mohammed Nakshibendee made a 
 merit of restoring it. With this view, he instituted the 
 Order which bears his name, and which is only a reli- 
 gious association. It is based upon the principles of the 
 two ancient ones, and particularly upon that of the Caliph 
 Abu Bekr. Like them, this new congregation was com- 
 posed only of men of the world. Devotion engaged 
 citizens of all the Orders and men of the highest rank 
 then, as it does even now, in all parts of the empire. 
 The first duty of the members of this Order is to recite, 
 daily, particular prayers, called the Khatem Kohjagian; 
 once, at least, the htaghfar ; seven times the Salamat ; 
 seven times the Fatiha (first chapter of the Koran) ; 
 and nine times the chapter (of the Koran) called the 
 Elem Neshr'aleika, and the Ikhlas i Shereef. To these 
 are added certain practices wholly voluntary, consisting 
 of the recital of the common prayers, or rather, in the 
 meeting together of a certain number of the brethren, 
 once a week. Ordinarily, this is on Thursday, and after 
 
THE DERVISHES. 
 
 213 
 
 the fifth Namaz of the day, so that it occurs after night- 
 fall. In each city, each suburb, each quarter, the 
 members of this new association, divided into different 
 bodies, assemble at the house of their respective deacon 
 or Sheikh, where, seated on the sofa, they perform this 
 pious exercise with the most perfect gravity. The Sheikh, 
 
 
 jo* 
 
 A BESTAMEE SHEIKH. 
 
 or any other brother in his stead, chants the prayers which 
 constitute the association, and the assembly respond in 
 chorus " Hoo ! " or " Allah !" In some cities, the Nakshi- 
 bendees have especial halls, consecrated wholly to this 
 purpose, and then the Sheikh only is distinguished from 
 the other brethren by a turban, in form like that of the 
 Sheikhs of the mosques. 
 
 Each of the other Orders is established on different 
 principles. Each founder gave to his Order a distinctive 
 character, with rules, statutes, and peculiar practices. 
 These characteristics extend even to the garments worn 
 
214 THE DERVISHES. 
 
 by their followers. Each Order has, in fact, a particular 
 dress, and amongst the greater part of them this is chosen 
 so as to mark a difference in that of the Sheikh from that 
 of the ordinary Dervishes. It is perceived principally in 
 the turbans, the shape of the coat, the colours, and the 
 nature of the stuff of which the dresses are made. The 
 Sheikhs wear robes of green or white cloth ; and any of 
 those who in winter line them with fur use that kind 
 called petit gris, and zibaline martin. Few Dervishes use 
 cloth for their dress. Black or white felt, called 'Abba, 
 such as is made in some of the cities of Anatolia, are 
 the most usual. Those who wear black felt are the 
 Jelwettees and the Kadirees. The latter have adopted 
 it for their boots, and the muslin of their turbans. 
 Some, such as the Mevlevees and the Bekirees, wear tall 
 caps called -Kulahs, made also of felt ; and others, such 
 as the Rufa'ees, use short caps called Takkieh, to which 
 is added a coarse cloth. The headdress of almost all 
 the other Dervishes is called Taj, which signifies a 
 crown. There are turbans of different forms, either from 
 the manner in which the muslin is folded, or by the cut 
 of the cloth which covers the top of the head, and is in 
 several gores. Some are of four, as the Edhemees ; 
 some of six, as the Kadirees and the Sa'dees; the 
 Gulshenees have eight ; the Bektashees, twelve ; and 
 others even eighteen, such as the Jelwettees. 
 
 Generally, all the Dervishes allow their beards and mus- 
 tachios to grow. Some of the Orders — the Kadirees, Ru- 
 fa'ees, Sa'dees, Khalwettees, Gulshenees, Jelwettees, and 
 the Noor ed Deeniehs — still wear long hair, in memory 
 of the usage of the Prophet, and several of his disciples. 
 Some allow their hair to fall over their shoulders ; others 
 tie it up in the form of a Hoo, and put it up behind 
 their turban. These Coenobites are distinguished under 
 the name of Sachlees, or the " Long-haired," and they 
 live separate, even in their convents. If private Mussul- 
 mans are in the habit of holding rosaries of beads as a 
 pastime, the Dervishes do the same, only in a spirit of 
 religion and piety. These must have thirty-three, sixty- 
 six, or ninety-nine beads, which is the number of the 
 
THE DERVISHES. 215 
 
 attributes of the Divinity. Some have them always in 
 their hands, others in their girdles ; and all are required 
 to recite, several times during the day, the particular 
 prayers of their Order. 
 
 Whilst attending upon the fastidious details respecting 
 the particular spirit of each one of these Orders, we will 
 limit ourselves to an exposition of the principal rules and 
 practices on which they are based. The statutes of nearly 
 all require the Dervish to repeat often, during the day- 
 time, the seven first attributes of the Divinity, called by 
 them the Esamee Ilahee, consisting of the following 
 words : — 
 
 1. La ilaha ill' Allah ! (There is no God but Allah,) a 
 confession of His unity. 
 
 2. Ya. Allah ! (O God,) an exclamation referring to 
 Him, the Almighty. 
 
 3. Ya Hoo ! (O Him,) He who is. An authentic 
 acknowledgment of His eternal existence ; the Jehovah 
 of the Hebrews. 
 
 4. Ya Hakk ! (O just God.) 
 
 5. Ya Hay ! (O living God.) 
 
 6. Ya Kayyoom ! (O existing God.) 
 
 7. Ya Kahhar ! (O revenging God.) 
 
 These words allude to the seven heavens, called the 
 Seb'a Sema, and the seven Divine lights, called the Envar 
 Ilahee, from which, they say, emanate the seven prin- 
 cipal colours, viz. white, black, red, yellow, blue, deep 
 green, and light green. 
 
 It is by means of these mysteries that they proceed to 
 the initiation of the Dervishes in the greater Orders. 
 The individual who desires to enter an Order is received 
 in an assembly of the fraternity presided over by the 
 Sheikh, who touches his hand and breathes in his ear 
 three times the words " La ilaha UP Allah " (there is no 
 God but Allah), commanding him to repeat them 101, 
 151, or 301 times each day. This ceremony is called 
 the Telkeefi. The recipient, faithful to the orders of his 
 chief, obligates himself to spend his time in perfect 
 retirement, and to report to the Sheikh the visions 
 or dreams which he may have during the course of 
 
2l6 THE DERVISHES. 
 
 his novitiate. These dreams, besides characterising 
 the sanctity of his vocation, and his spiritual advance- 
 ment in the Order, serve likewise as so many super- 
 natural means to direct the Sheikh regarding the 
 periods when he may again breathe in the ear of 
 the neophyte the second words of the initiation, Yd 
 Allah! (O God,) and successively all the others to 
 the last, Yd Kdhhdr / (O avengeful God.) The full 
 complement of this .exercise, which they call Chilleh, 
 requires six, eight, or ten months, sometimes even 
 longer, according to the dispositions, more or less 
 favourable, of the candidate. Arrived at the last grade 
 of his novitiate, he is then supposed to have fully 
 ended his career, called Tekmeel Sulook, and acquired 
 the degree of perfection for his solemn admission into 
 the corps to which he has devoted himself. During 
 all his novitiate, the recipient bears the name of 
 Kochak, and the Sheikh who directs him in this pre- 
 tended celestial career takes the title of Murshid, which 
 is equal to "Spiritual guide." 
 
 The founder of the Olwdnees laid out the first rules 
 of this novitiate ; they were subsequently perfected by 
 the institution of the Rddirees, and more so by the 
 Khalwettees. The Dervishes of these two last societies 
 are distinguished from all others by the decoration of 
 their turban, on the top of which are embroidered the 
 words "Zd ildha UP Allah? 
 
 The tests of the novice among the Mevlevees seem to 
 be still more severe, and the reception of these Dervishes 
 is attended with ceremonies peculiar to their Order. 
 The aspirant is required to labour in the convent or 
 Tekkieh for 1,001 successive days in the lowest grade of 
 the kitchen, on which account he is called the Karra 
 Kolak (Jackal). If he fails in this service only one 
 day, or is absent one night, he is obliged to recommence 
 his novitiate. The chief of the kitchen, or Ashjibashee, 
 one of the most notable of the Dervishes, presents him 
 to the Sheikh, who, seated in an angle of the sofa, 
 receives him amid a general assembly of all the Der- 
 vishes of the convent. The candidate kisses the hand 
 
THE DERVISHES. 217 
 
 of the Sheikh, and takes a seat before him on a 
 mat which covers the floor of the hall. The chief of 
 the kitchen places his right hand on the neck and his 
 left on. the forehead of the novice, whilst the Sheikh 
 takes off his cap and holds it over his head, reciting 
 the Persian distich, the composition of the founder of 
 the Order : 
 
 "It is true greatness and felicity to close the heart 
 to all human passions ; the abandonment of the vanities 
 of this world is the happy effect of the victorious 
 strength given by the grace of our holy Prophet." 
 
 These verses are followed by the exordium of the 
 Tekbeer, after which the Sheikh covers the head of the 
 new Dervish, who now rises and places himself with 
 the Ashjibashee in the middle of the hall, where they 
 assume the most humble posture, their hands crossed 
 upon the breast, the left foot over the right foot, and 
 the head inclined towards the left shoulder. Then 
 the Sheikh addresses these words to the head of the 
 kitchen : 
 
 "May the services of the Dervish, thy brother, be 
 agreeable to the throne of the Eternal, and in the eyes 
 of our Peer (the founder of the Order) ; may his satis- 
 faction, his felicity, and his glory grow in this nest of the 
 humble, in the cell of the poor ; let us exclaim 'Hoo !' in 
 honour of our Mevlana." 
 
 They answer " Hoo !" and the accepted novice, arising 
 from his place, kisses the hand of the Sheikh, who at 
 this moment addresses to him some paternal exhortations 
 on the subject of the duties of his new condition, and 
 closes by ordering all of the Dervishes of the meeting to 
 recognise and embrace their new brother. 
 
 Among the Bektashees the novitiate is also required to 
 be 1,001 days ; but the practices observed in the reception 
 of the candidates are different. 
 
 Each institution imposes on its Dervishes the obligation 
 to recite certain passages at different times of the day in 
 private, as well as in common with others. Several have 
 also practices which are peculiar to themselves, and which 
 consist in dances, or rather religious circular movements. 
 
2l8 THE DERVISHES. 
 
 In each convent there is a hall, all of wood, consecrated 
 to these exercises. Nothing is simpler than its con- 
 struction ; it contains no ornaments of any nature ; the 
 middle of the hall, turned towards Mekkeh, contains a 
 niche which serves as an altar ; in front of it is a small 
 carpet, mostly made of the skin of a sheep, on which the 
 Sheikh of the community reclines ; over the niche the 
 name of the founder of the Order is written. In some 
 halls this incriptions is surmounted by two others, — one 
 containing the confession of faith, and the other the 
 words " Bismilleh," &c. (In the name of God, the Most 
 Clement and Merciful). In others are seen on the wall 
 to the right and the left of the niche tablets on which 
 are written in large letters "the name of God (Allah), 
 that of Mohammed, and those of the four first caliphs. 
 At others are seen the names of Hasan and Husain, 
 grandsons of the Prophet, and some verses of the Koran, 
 or others of a moral character. 
 
 The exercises which are followed in these halls are of 
 various kinds, according to the rules of each institution ; 
 but in nearly all they commence by the recital, by the 
 Sheikh, of the seven mysterious words of which we have 
 spoken. He next chants various passages of the Koran, 
 and at each pause, the Dervishes, placed in a circle 
 round the hall, respond in chorus by the word "Allah !" or 
 " Hoo !" In some of the societies they sit on their heels, 
 the elbows close to those of each other, and all making 
 simultaneously light movements of the head and the 
 body. In others, the movement consists in balancing 
 themselves slowly, from the right to the left, and from 
 the left to the right, or inclining the body methodically 
 forward and aft. There are other societies in which 
 these motions commence seated, in measured cadences, 
 with a staid countenance, the eyes closed or fixed upon 
 the ground, and are continued on foot. These singular 
 exercises are consecrated under the name of Murakebeh 
 (exaltation of the Divine glory), and also under that of 
 the Tevheed (celebration of the Divine unity), from which 
 comes the name Tevheed Khdneh, given to the whole of 
 the halls devoted to these religious exercises. 
 
THE DERVISHES. 2IQ 
 
 In some of these institutions — such as the Kadirees, 
 the Rufa'ees, the Khalwettees, the Bairamees, the Gul- 
 shenees, and the 'Ushakees — the exercises are made 
 each holding the other by the hand, putting forward 
 always the right foot, and increasing at every step 
 the strength of the movement of the body. This is 
 called the Devr, which may be translated the "dance" 
 or "rotation." The duration of these dances is arbi- 
 trary, — each one is free to leave when he pleases. 
 Every one, however, makes it a point to remain as 
 long as possible. The strongest and most robust of the 
 number, and the most enthusiastic, strive to persevere 
 longer than the others ; they uncover their heads, take 
 off their turbans, form a second circle within the other, 
 entwine their arms within those of their brethren, lean 
 their shoulders against each other, gradually raise the 
 voice, and without ceasing repeat "Yd Allah!" or 
 " Yd Hoo ! " increasing each time the movement of 
 the body, and not stopping until their entire strength 
 is exhausted. 
 
 Those of the Order of the Rufa/ees excel in these 
 exercises. They are, moreover, the only ones who use 
 fire in their devotions. Their practices embrace nearly 
 all those of the other Orders ; they are ordinarily 
 divided into five different scenes, which last more than 
 three hours, and which are preceded, accompanied, and 
 followed by certain ceremonies peculiar to this Order. 
 The first commences with praises which all the Dervishes 
 offer to their Sheikhs, seated before the altar. Four of 
 the more ancient come forward the first, and approach 
 their superior, embrace each other as if to give the kiss 
 of peace, and next place themselves two to his right, and 
 two to his left. The remainder of the Dervishes, in a 
 body, press forward in a procession, all having their arms 
 crossed, and their heads inclined. Each one, at first, 
 salutes by a profound bow the tablet on which the name 
 of his founder is inscribed. Afterwards, putting his two 
 hands over his face and his beard, he kneels before the 
 Sheikh, kisses his hand respectfully, and then they all go 
 on with a grave step to take their places on the sheep- 
 
220 
 
 THE DERVISHES. 
 
 skins, which are spread in a half-circle around the 
 interior of the hall. So soon as a circle is formed, the 
 Dervishes together chant the Tekbeer and the Fatiha. 
 Immediately afterwards the Sheikh pronounces the words 
 "La ilaha UP Allah" and repeats them incessantly; 
 to which the Dervishes repeat "Allah!" balancing them- 
 selves from side to side, and putting their hands over 
 their faces, on their breasts, and their abdomen, and on 
 their knees. 
 
 rufa'ef. dervishes reciting the evead or prayers to the prophet. 
 
 The second scene is opened by the Hamdee Moham- 
 medee, a hymn in honour of the Prophet, chanted by 
 one of the elders placed on the right of the Sheikh. 
 During this chant the Dervishes continue to repeat the 
 word "Allah !" moving, however, their bodies forward and 
 aft. A quarter of an hour later they all rise up, approach 
 each other, and press their elbows against each other, 
 balancing from right to left, and afterwards in a reverse 
 motion, — the right foot always firm, and the left in a 
 periodical movement, the reverse of that of the body, 
 all observing great precision of measure and cadence. 
 In the midst of this exercise, they cry out the words " Yd 
 
THE DERVISHES. 221 
 
 Allah r followed by that of " Yd Hoo /" Some of the 
 performers sigh, others sob, some shed tears, others 
 perspire great drops, and all have their eyes closed, their 
 faces pale, and the eyes languishing. 
 
 A pause of some minutes is followed by a third scene. 
 It is performed in the middle of an Ilahee, chanted by 
 the two elders on the right of the Sheikh. The Ilahees, 
 as has already been said, are spiritual cantiques, com- 
 posed almost exclusively in Persian by Sheikhs deceased 
 in the odour of sanctity. The Dervishes then hasten 
 their movements, and, to prevent any relaxation, one of 
 the first among them puts himself in their centre, and 
 excites them by his example. If in the assembly there 
 be any strange Dervishes, which often happens, they give 
 them, through politeness, this place of honour ; and all 
 fill it successively, the one after the other, shaking them- 
 selves as aforesaid. The only exception made is in 
 favour of the Mevlevees ; these never perform any other 
 dance than that peculiar to their own Order, which con- 
 sists in turning round on each heel in succession. 
 
 After a new pause commences the fourth scene. Now 
 all the Dervishes take off their turbans, form a circle, 
 bear their arms and shoulders against each other, and 
 thus make the circuit of the hall at a measured pace, 
 striking their feet at intervals against the floor, and all 
 springing up at once. This dance continues during the 
 Ilahees chanted alternately by the two elders to the left 
 of the Sheikh. In the midst of this chant the cries of 
 u Yct Allah V are increased doubly, as also those of "Yd 
 Hoo!" with frightful howlings, shrieked by the Dervishes 
 together in the dance. At the moment that they would 
 seem to stop from sheer exhaustion, the Sheikh makes a 
 point of exerting them to new efforts by walking through 
 their midst, making also himself most violent move- 
 ments. He is next replaced by the two elders, who 
 double the quickness of the step and the agitation of 
 the body ; they even straighten themselves up from time 
 to time, and excite the envy or emulation of the others 
 in their astonishing efforts to continue the dance until 
 their strength is entirely exhausted. 
 
22 2 THE DERVISHES. 
 
 The fourth scene leads to the last, which is the most 
 frightful of all, the wholly prostrated condition of the 
 actors becoming converted into a species of ecstasy 
 which they call Halet It is in the midst of this 
 abandonment of self, or rather of religious delirium, that 
 they make use of red-hot irons. Several cutlasses and 
 other instruments of sharp-pointed iron are suspended 
 in the niches of the hall, and upon a part of the wall to 
 the right of the Sheikh. Near the close of the fourth 
 scene, two Dervishes take down eight or nine of these 
 instruments, heat them red-hot, and present them to the 
 Sheikh. He, after reciting some prayers over them, 
 and invoking the founder of the Order, Ahmed er 
 Rufa'ee, breathes over them, and raising them slightly 
 to the mouth, gives them to the Dervishes, who ask 
 for them with the greatest eagerness. Then it is 
 that these fanatics, transported by frenzy, seize upon 
 these irons, gloat upon them tenderly, lick them, 
 bite them, hold them between their teeth, and end by 
 cooling them in their mouths ! Those who are unable 
 to procure any seize upon the cutlasses hanging on 
 the wall with fury, and stick them into their sides, 
 arms, and legs. 
 
 Thanks to the fury of their frenzy, and to the amazing 
 boldness which they deem a merit in the eyes of the 
 Divinity, all stoically bear up against the pain which 
 they experience with apparent gaiety. If, however, 
 some of them fall under their sufferings, they throw 
 themselves into the arms of their confreres, but without 
 a complaint or the least sign of pain. Some minutes 
 after this, the Sheikh walks round the hall, visits each 
 one of the performers in turn, breathes upon their 
 wounds, rubs them with saliva, recites prayers over 
 them, and promises them speedy cures. It is said that 
 twenty-four hours afterwards, nothing is to be seen of 
 their wounds. 
 
 It is the common opinion among the Rufa'ees that the 
 origin of these bloody practices can be traced back to 
 the founder of the Order. They pretend that one day, 
 during the transport of his frenzy, Ahmed Rufa'ee put 
 
THE DERVISHES. 223 
 
 his legs in a burning basin of coals, and was immediately 
 cured by the breath and saliva and the prayers of 'Abd 
 ul Kadir Ghilanee ; they believe that their founder re- 
 ceived this same prerogative from heaven, and that at 
 his death he transmitted it to all the Sheikhs his suc- 
 cessors. It is for this reason that they give to these 
 sharp instruments, and to these red-hot irons, and other 
 objects employed by them in their mysterious frenzy, 
 the name of Gill, which signifies " Rose," wishing to 
 indicate thereby that the use made of them is as 
 agreeable to the soul of the elect Dervishes as the odour 
 of this flower may be to the voluptuary. 
 
 These extraordinary exercises seem to have something 
 prodigious in them, which imposes on common people, 
 but they have not the same effect on the minds of 
 men of good sense and reason. The latter believe 
 less in the sanctity of these pretended thaumaturges 
 than in the virtue of certain secrets which they adroitly 
 use to keep up the illusion and the credulity of the 
 spectators, even among the Dervishes themselves. It 
 is thus, perhaps, that some assemblies of these fanatics 
 have given, in this age of light, and in the heart of the 
 most enlightened nation, the ridiculous spectacle of 
 those pious and barbarous buffooneries known by the 
 name of convulsions. At all times, and amongst 
 every people of the earth, weakness and credulity, 
 enthusiasm and charlatanry, have but too frequently 
 profaned the most holy faith, and objects the most 
 worthy of our veneration. 
 
 After the Rufa'ees, the Sa'dees have also the repu- 
 tation of performing miracles, pretty much of the same 
 sort as the preceding. One reads in the institutes of this 
 Order, that Sa'd ed Deen Jebawee, its founder, when 
 cutting wood in the vicinity of Damascus, found three 
 snakes of an enormous length, and that, after having 
 recited some prayers and blown upon them, he caught 
 them alive, and used them as a rope with which to bind 
 his fagot. To this occurrence they ascribe the pre- 
 tended virtue of the Sheikhs and the Dervishes of this 
 society, to find out snakes, to handle them, to bite them, 
 
2 24 THE DERVISHES. 
 
 and even to eat them without any harm to themselves. 
 Their exercises consist, like those of the Rufa'ees and 
 other Orders, at first in seating themselves, and afterwards 
 in rising upright ; but in often changing the attitude, and 
 in redoubling their agitation even until they become 
 overcome with fatigue, when they fall upon the floor 
 motionless and without knowledge. Then the Sheikh, 
 aided by his vicars, employs no other means to draw 
 
 RUFAEE DERVISH IN AN ECSTATIC STATE. 
 
 them out of this state of unconsciousness than to rub 
 their arms and legs, and to breathe into their ears the 
 words u Let ilahei UP Allah." 
 
 The Mevlevees are distinguished by the singularity of 
 their dance, which has nothing in common with that of 
 the other societies. They call it Sent a in place of Devr, 
 and the halls consecrated to it are called Sen? a Khdnehs. 
 Their construction is also different. The apartment 
 represents a kind of pavilion, sufficiently light, and sus- 
 tained by eight columns of wood. These Dervishes 
 have also prayers and practices peculiar to themselves. 
 Among them the public exercises are not ordinarily 
 
THE DERVISHES. 225 
 
 made by more than nine, eleven, or thirteen individuals. 
 They commence by forming a circle, seated on sheep- 
 skins spread upon the floor at equal distances from each 
 other ; they remain nearly a half-hour in this position, 
 the arms folded, the eyes closed, the head inclined, and 
 absorbed in profound meditation. 
 
 The Sheikh, placed on the edge of his seat on a small 
 carpet, breaks silence by a hymn in honour of the 
 Divinity ; afterwards he invites the assembly to chant 
 with him the first chapter of the Koran. " Let us chant 
 the Fatiha" he says, "in glorifying the holy name of 
 God, in honour of the blessed religion of the prophets ; 
 but above all, of Mohammed Mustapha, the greatest, the 
 most august, the most magnificent of all the celestial 
 envoys, and in memory of the first four caliphs, of the 
 sainted Fatimah, of the chaste Khadeeja, of the Imams 
 Hasan and Husain, of all the martyrs of the memo- 
 rable day, of the ten evangelical disciples, the virtuous 
 sponsors of our sainted Prophet, of all his zealous and 
 faithful disciples, of all the Imams, Mujtahids (sacred 
 interpreters), of all the doctors, of all the holy men and 
 women of Mussulmanism. Let us chant also in honour 
 of Hazreti Mevlana, the founder of our Order, of Haz- 
 reti Sultan ul 'Ulema (his father), of Sayid Burhan ed 
 Deen (his teacher), of Sheikh Shems ed Din (his conse- 
 crator), of Valideh Sultan (his mother), of Mohammed 
 'Allay ed Deen Efendi (his son and vicar), of all the 
 Chelebees (his successors), of all the Sheikhs, of all the 
 Dervishes, and all the protectors of our Order, to whom 
 the Supreme Being deigns to give peace and mercy. Let 
 us pray for the constant prosperity of our holy society, 
 for the preservation of the very learned and venerable 
 Chelebee Efendi (the general of the Order), our master 
 and lord, for the preservation of the reigning Sultan, the 
 very majestic and clement Emperor of the Mussulman 
 faith, for the prosperity of the Grand Vizier, and of the 
 Sheikh ul Islam, and that of all the Mohammedan militia, 
 of all the pilgrims of the holy city of Mekkeh. Let us 
 pray for the repose of the soul of all the institutors, of all 
 the Sheikhs, and of all the Dervishes of all other Orders ; 
 
 Q 
 
2 26 THE DERVISHES. 
 
 for all good people, for all those who have been distin- 
 guished by their good works, their foundations, and their 
 acts of beneficence. Let us pray also for all the Mussul- 
 mans of one and the other sex of the east and the west, 
 for the maintenance of all prosperity, for preventing all 
 adversity, for the accomplishment of all salutary vows, 
 and for the success of all praiseworthy enterprises ; 
 finally, let us ask God to deign to preserve in us the gift 
 of His grace, and the fire of holy love." 
 
 After the Fatiha, which the assembly chant in a body, 
 the Sheikh recites the Fatiha and the Salawdt, to which 
 the dance of the Dervishes succeeds. Leaving their 
 places all at once, they stand in a file to the left of the 
 superior, and, approaching near him with slow steps, the 
 arms folded, and the head bent to the floor, the first 
 of the Dervishes, arrived nearly opposite the Sheikh, 
 salutes, with a profound inclination, the tablet which is 
 on his seat, on which is the name of Hazreti Mevlana, 
 the founder of the Order. Advancing next by two 
 springs forward, to the right side of the superior, he turns 
 toward him, salutes him with reverence, and commences 
 the dance, which consists in turning on the left heel, in 
 advancing slowly, and almost insensibly making the turn 
 of the hall, the eyes closed, and the arms open. He 
 is followed by the second Dervish, he by the third, 
 and so on with all the others, who end by filling up 
 the whole of the hall, each repeating the same exercises 
 separately, and all at a certain distance from each 
 other. 
 
 This dance lasts sometimes for a couple of hours ; it 
 is only interrupted by two short pauses, during which the 
 Sheikh recites different prayers. Towards the close of 
 the exercises, he takes a part in them himself, by placing 
 himself in the midst of the Dervishes ; then returning to 
 his seat, he recites some Persian verses expressive of 
 good wishes for the prosperity of the religion, and the 
 state. The general of the Order is again named, also 
 the reigning Sultan, in the following terms : — 
 
 "The emperor of the Mussulmans, and the most august 
 of monarchs of the house of 'Othman, Sultan, son of a 
 
THE DERVISHES. 227 
 
 sultan, grandson of a sultan, Sultan , son of 
 
 Sultan , Khan," &c. 
 
 Here the poem mentions all the princes of blood, 
 the Grand Vizier, the Muftee, all the Pashas of the 
 empire, the 'Ulemas, all the Sheikhs, benefactors of the 
 Order, and of all the Mussulman peers, invoking the 
 benediction of heaven on the success of their arms 
 against the enemies of the empire. 
 
 " Finally, let us pray for all the Dervishes present and 
 absent, for all the friends of our holy society, and gene- 
 rally for all the faithful, dead and living, in the east, and 
 in the west." 
 
 The ceremony terminates by chanting the Fatiha, or 
 first chapter of the Koran. 
 
 All these different exercises, in each institution, ordi- 
 narily take place once or twice in a week. Among the 
 Rufa'ees it is on Thursday, the Mevlevees Tuesday and 
 Friday, others on Monday, &c. All meet at the same 
 hour, viz. immediately after the second Namaz, or noon- 
 day prayer. It is only the Nakshibendees who meet at 
 night, at the close of the fifth (evening) Namaz ; and the 
 Bektashees, who only perform during the night. These 
 Bektashees follow the usage of celebrating their cere- 
 monies, like the Persians, on the anniversary of Kerbela, 
 the 10th of Moharrem, a day consecrated among them 
 under the title of Yevmi 'As/word (tenth day). At the 
 close of a solemn prayer, all the Dervishes of the Order 
 anathematize the race of the Mu'awiya as having been 
 the implacable enemy of that of 'Alee, the fourth caliph, 
 and the nephew and son-in-law of the Prophet. 
 
 It must not, however, be imagined that these dances 
 are everywhere exercised in silence. In some of the 
 Orders they are performed to the sound of soft music. 
 Sa'd Shems ed Deen, the immediate successor of 'Abd ul 
 Kadir Ghilanee, founder of the Order of the Kadirees, 
 was the first to give an example of this kind. In 1170, 
 he allowed his Dervishes to use tambourines, only, how- 
 ever, to mark the measure of their steps, and to sustain 
 the vivacity of their movements. This practice, though 
 repressed by Islamism, was, nevertheless at length, 
 
 Q2 
 
228 THE DERVISHES. 
 
 adopted by the Rufa'ees, the Mevlevees, the Bedawees, 
 the Sa'dees, and the Eshrefees. The Mevlevees have 
 added the flute, which is open at either end, called by 
 them the Nay ; the greater number of the Dervishes of 
 this Order play on it exquisitely ; they are the only 
 ones whose exercises are accompanied by various airs, 
 all of a soft, tender, and pathetic expression. The con- 
 vent of the general of this Order is distinguished from 
 all others by a band of music composed of six different 
 instruments. Besides the Nay and the tambourines, the 
 Dervishes of the house (convent) established at Koniah 
 play on the psalterim, the sister of the bass-viol, and the 
 drum of the Basque. 
 
 As in each institution these public exercises are per- 
 formed at different days, several Dervishes have the 
 habit of visiting and assisting each other reciprocally in 
 their religious dances. They, moreover, hold it as a 
 duty to take part in them, so as to participate, as much 
 as possible, in the merit of the good deed. The Der- 
 vishes who are the musicians are almost always attentive 
 to join their confreres with their instruments; and those 
 even which are the most scrupulous about the use of 
 music are good enough to allow them to play during 
 their services. This compliance is the more remarkable 
 with reference to the Mevlevees, who never visit any 
 other Order without taking their flutes with them. They 
 ■are, however, very strict in not allowing the brethren of 
 any other -Order to join in their dances; and the Bek- 
 tashees are the only ones who hold their services with 
 closed doors, whilst they, on the other hand, are free to 
 assist in those of all the other Orders. 
 
 Such is the spirit or general system of these different 
 congregations. If the prayers which are there recited 
 are analagous to the principles of Islamism, and the 
 high idea which the sectarians of the Koran possess 
 of the Supreme Being, the practices which accompany 
 them lead them, nevertheless, away from the maxims 
 of their Prophet, and prove how much the human 
 mind is susceptible of being misled when it gives itself 
 .up, without rule and measure, to the illusions of an 
 
THE DERVISHES. 229 
 
 enthusiastic zeal, and the promptings of an exalted imagi- 
 nation. It is probable that these innovations had their 
 origin, among Mussulmans, in the sacred dances of the 
 Egyptians, the Greeks, and the Romans of the Lower 
 Empire. 
 
 But these practices, common to and obligatory on the 
 Dervishes of all the Orders, are not the only ones which 
 their devotion exercises. The more zealous amongst 
 them devote themselves voluntarily to the most austere 
 acts ; some shut themselves up in their cells, so as to 
 give themselves up, for whole hours, to prayer and medi- 
 tation ; the others pass, very often, a whole night in pro- 
 nouncing the words Hoo and Allah, or rather the phrase, 
 La ildha ill' Allah. The seven nights reputed as 
 holy, as also those of Thursday and Friday, and of 
 Sunday and Monday, sanctified among them by the con- 
 ception and the nativity of the Prophet, are especially 
 consecrated to these acts of penitence. So as to drive 
 away sleep from their eyes, some of them stand for 
 whole nights in very uncomfortable positions. They sit 
 with their feet on the ground, the two hands resting upon 
 their knees ; they fasten themselves in this attitude by a 
 band of leather passed over their neck and legs. Others 
 tie their hair with a cord to the ceiling, and call this 
 usage Chilleh. 
 
 There are some, also, who devote themselves to an 
 absolute retirement from the world, and to the most 
 rigid abstinence, living only on bread and water for 
 twelve days successively, in honour of the twelve 
 Imams of the race of 'Alee. This peculiar exercise is 
 called Khahuet. They pretend that the Sheikh 'Omar 
 Khalwetee was the first to follow it, and that he often 
 practised it. They add that, one day, having left his 
 retirement, he heard a celestial voice saying, " O 'Omar 
 Khalwetee, why dost thou abandon us % " ' and that, 
 faithful to this oracle, he felt himself obliged to con- 
 secrate the rest of his days to works of penitence, and 
 even to institute an Order under the name of Khal- 
 wetees, a name signifying "retirement." For this reason, 
 Dervishes of this Order consider it their duty, more than 
 
230 THE DERVISHES. 
 
 any others, to live in solitude and abstinence. The more 
 devoted among them observe sometimes a painful fast 
 of forty days consecutively, called by them the Erbdeen 
 (forty). Amongst them all their object is the expiation 
 of their sins, the sanctiiication of their lives, and the 
 glorification of Islamism ; the prosperity of the state, 
 and the general salvation of the Mohammedan people. 
 At each occasion, they pray heaven to preserve the 
 nation from all public calamities, such as war, famine, 
 pests, sins, earthquakes, &c. Same of them, especially 
 the Mevlevees, have it also as a maxim to distribute 
 water to the poor, and for this reason are called Sakkas. 
 With a vessel of water on their backs, they walk about 
 the streets crying out, Fee sebeel illah, which means, " In 
 the path of God," or rather in the view of pleasing God, 
 and give water to all those who wish it, without asking for 
 any payment. If they, however, receive anything, it is 
 only for the poor, or, at least, to be partaken of with them. 
 The most ancient and the greatest of the Orders, such 
 as the Olwanees, the Edhemees, the Kadirees, the Ru- 
 fa'ees, the Nakshibendees, the Khalwetees, &c. are con- 
 sidered as the cardinals ; for which reason they call 
 themselves the Usools, or "Originals." They give to 
 the others the names of the Furoo\ or " Branches," signi- 
 fying thereby secondary ones, to designate their filiation 
 or emanation from the first. The Order of the Nakshi- 
 bendees and Khalwetees hold, however, the first rank in 
 the temporal line ; the one on account of the conformity 
 of its statutes to the principles of the ten first confrater- 
 nities, and to the lustre which causes the grandees and 
 principal citizens of the empire to incorporate themselves 
 in it ; and the other, because of its being the source ot 
 the mother society which gave birth to many others. In 
 the spiritual line, the Order of the Kadirees, Mevlevees, 
 Bektashees, Rufa'ees, and the Sa'dees, are the most dis- 
 tinguished, especially the three first, on account of the 
 eminent sanctity of their founders, of the multitude of 
 the miracles attributed to them, and of the super- 
 abundance of the merit which is deemed especially 
 attached to them. 
 
THE DERVISHES. 
 
 231 
 
 Generally, all these societies of anchorites are to be 
 found spread over the different portions of the empire. 
 They have, moreover, everywhere convents called 
 Tekkehs, Khanakahs, and Zawiyehs ; they are occupied 
 each by twenty, thirty, or forty Dervishes, subordinate to 
 a Sheikh, and nearly all are endowed by benefactions, and 
 continual legacies left them by charitable persons. Each 
 community only gives, however, to its Dervishes food 
 and lodging. The former consists only of two dishes, 
 rarely ever three. Each one takes his meal in his own 
 cell, though they are nevertheless allowed to unite and 
 dine together. Those who are married have permission 
 to have a private dwelling ; but they are obliged to sleep 
 
 in the convent once or twice a week, particularly the 
 night preceding their dances or religious exercises. The 
 monastery of the general of the Mevlevees is the only 
 one which allows any deviation from this universal 
 usage. It is not even allowed to the married Dervishes 
 to pass the night there. As to the dress and other 
 necessaries of life, they must provide them for them- 
 selves ; and it is for this reason that many among them 
 follow a trade or profession. Those who have a fair 
 handwriting copy books, or the more recherche works. 
 If any one among them has no resource whatever, he is 
 sure to find aid from his relations, the generosity of the 
 great, or in the liberality of his Sheikh. 
 
232 THE DERVISHES. 
 
 Although all of them are considered as mendicant 
 Orders, no Dervish is allowed to beg, especially in public. 
 The only exception is among the Bektashees, who deem 
 it meritorious to live by alms ; and many of these visit 
 not only private houses, but even the streets, public 
 squares, bureaux, and public houses, for the purpose 01 
 recommending themselves to the charity of their brethren. 
 They only express their requests by the words Shayid 
 Ullahy a corruption from Sheyun Villak, which means 
 " Something for the love of God." Many of these make 
 it a rule to live only by the labour of their hands, in 
 imitation of Hajee Bektash their founder; and, like him, 
 they make spoons, ladles, graters, and other utensils of 
 wood or marble. It is these also who fashion the 
 pieces of marble white or veined, which are used as 
 collars, of buckles for the belts of all the Dervishes of 
 their Order, and. the Keshguls, or shell cups in which 
 they are obliged to ask alms. 
 
 The wealthier convents are held to aid the poorer of 
 the same Order. The Mevlevees are the best endowed 
 of all. The monastery of the general possesses consi- 
 derable lands, given him as Wakfs, or pious legacies, by 
 the ancient Seljukide sultans, and confirmed by the 
 house of 'Othman, or the Ottoman princes when they 
 conquered Karamania. Murad IV. added more libe- 
 ralities to those of his ancestors. In a.h. 1044 (a.d. 
 1634), when marching against Persia, and passing 
 through Koniah, in Asia Minor, he bestowed many 
 favours and distinctions upon the general of this Order, 
 and gave to his community, as a perpetual Wakf, the 
 full amount of the poll-tax of the tributary subjects 
 established in that city. Considerable as the resources 
 of a convent may be, its superiors never allow for them- 
 selves any luxury or ostentation. The surplus of the 
 revenues is distributed among the poor, or is employed 
 in the establishment of private and charitable buildings. 
 The Sheikhs and Dervishes are scrupulously attached to 
 this inviolable principle of their Order. Habituated 
 from their youth to all sorts of privations, they are all the 
 more faithful in the observance of its statutes. 
 
THE DERVISHES. 233 
 
 Although in no wise bound by any oaths, all being 
 free to change their community, and even to return to 
 the world, and there to adopt any occupation which may 
 please their fancy, it is rarely that any one makes use of 
 this liberty. Each one regards it as a sacred duty to 
 end his days in the dress of his Order. To this spirit 
 of poverty and perseverance, in which they are so exem- 
 plary, must be added that of perfect submission to their 
 superior. This latter is elevated by the deep humility 
 which accompanies all their conduct, not only in the 
 interior of the cloisters, but even in private life. One 
 never meets them anywhere but with the head bent and 
 the most respectful countenance. They never salute 
 any one, particularly the Mevlevees and the Bektashees, 
 except by the names Ya Hoo ! The words Ay V Allah 
 (thanks to God) frequently are used in their conversa- 
 tion ; and the more devout or enthusiastic speak only of 
 dreams, visions, celestial spirits, supernatural objects, &c. 
 
 They are seldom exposed to the trouble and vexations 
 of ambition, because the most ancient Dervishes are 
 those who may aspire to the grade of Sheikh, or supe- 
 rior of the convent. The Sheikhs are named by their 
 respective generals, called the Rais ulMeshaikh (Chief of 
 Sheikhs). Those of the Mevlevees have the distinctive 
 title of Cheleby Efendi. All reside in the same cities 
 which contain the ashes of the founders of their Orders, 
 called by the name of Asitanieh, signifying " the court." 
 They are subordinate to the Muftee of the capital, who 
 exercises absolute jurisdiction over them. The superior 
 head of the Mussulman religion, called the Sheikh ul 
 Islam, has the right of investing all the generals of the 
 various Orders, even those of the Kadirees, the Mev- 
 levees, and of the Bektashees, although the dignity be 
 hereditary in their family, on account of their all three 
 being sprung from the blood of the same founders of 
 their Orders. The Muftee has likewise the right to 
 confirm the Sheikhs who may be nominated by any of 
 the generals of the Orders. 
 
 To arrive at the grade of Sheikh, the rights of 
 seniority must also be sustained by talents, virtues, and 
 
234 THE DERVISHES. 
 
 an exemplary life. The person must even be reputed 
 as holy, and especially favoured by heaven. In nearly 
 all the Orders the generals never name any one to the 
 office of Sheikh except after having prayed, fasted, and 
 asked light of the Most High. They then consider the 
 choice made as being the effect of a supernatural inspi- 
 ration, which they owe to the powerful intercession of 
 the Prophet, as the founder of the Order, sometimes 
 even of the venerable Sheikh 'Abd ul Kadir Ghilanee. 
 These considerations, strengthened by prejudices, are 
 the motives which decide the Mufftee (Sheikh ul Islam) 
 to respect the choice made by the generals, and never to 
 refuse to invest the persons proposed to him by them. 
 
 On these grounds also the generals are at liberty to 
 name Sheikhs without monasteries and functions. These 
 titular officers, who may be called in partibus, go to the 
 city, or the suburb, which, according to the visions of 
 the general, are considered as predestined to possess a 
 convent of such and such an Order, and there wait the 
 period of its being established. Their hopes are never 
 deceived ; a noble emulation leads its more wealthy and 
 pious citizens to join in so meritorious a work. Some 
 erect the building at their own expense, others provide 
 for its support by the donation of perpetual Wakfs, 
 others uniting their zeal to that of the Sheikh (in parti-, 
 his), do all they can to strengthen the new institution. 
 It is in this manner that formerly the greater part of 
 these institutions were got up, and such even now is the 
 case in various parts of the empire. 
 
 In former times the preference was given to those of 
 the Orders which sanctioned neither dances nor music. 
 The others, far from being famed by such acts of bene- 
 volence, experienced, on the contrary, much ill-will from 
 many of the citizens. They were even the objects of 
 malice, and were openly accused of following practices 
 forbidden by religion and law ; their exercises were re- 
 garded as profane acts, and their halls as so many temples 
 devoted to the maledictions of heaven ; all were scrupu- 
 lous about entering them ; such was even the effer- 
 vescence t of the public mind that under several reigns, 
 
THE DERVISHES. 235 
 
 particularly that of Mohammed IV. rigid Mussulmans 
 proposed the abolition of all of these Orders, and the 
 entire destruction of all of their convents and dancing 
 halls. But those who were armed with the principles of 
 religion so as to combat against these institutions, were, 
 in turn, combated with other principles, drawn from the 
 same source. The majority of the nation has always 
 regarded these Sheikhs, the Dervishes, and, above all, 
 their founders, as so many beloved sons of heaven, and 
 in intimate relations with the spiritual powers, these 
 opinions having for basis the belief (still in vogue at the 
 present time) that the different Orders originated in the 
 two congregations of Abu Bekr and 'Alee (the second 
 and fourth Caliphs) ; the grace which these had re- 
 ceived from the Prophet, both as his relatives and vicars, 
 was transmitted, miraculously, down to the series of 
 Sheikhs, who from age to age have governed the 
 monastic societies. It is also generally believed that 
 the legion of 356 saints, who, according to the Mussul- 
 mans, perpetually exist among mankind, and who form, 
 in an invisible manner, that spiritual and celestial Order, 
 sacred in the nation under the august name of the 
 Ghaws i ' Alem, is principally composed of the mem- 
 bers of these different fraternities, and so to abandon, 
 condemn, and destroy them, as was the unanimous voice 
 at the period of the crisis alluded to, would be but to 
 call upon them and the whole empire the anathemas of 
 all the holy saints who have lived, and still live, in pious 
 retirement. The less enthusiastic, or the less favourable 
 to the cause of the Dervishes, did not dare to declare 
 themselves against them ; they held this mixture of reli- 
 gious practices and profane exercises to be a mystery 
 which all Mussulmans should adore in silence. The 
 superstitious ideas which the Dervishes themselves have 
 the talent to perpetuate in their nation have always 
 served as their shield ; they have maintained their insti- 
 tutions by drawing upon them the veneration and the 
 generosity of credulous souls. 
 
 It is for this reason, according to these opinions, that 
 a host of citizens hasten to join the different Orders. If, 
 
236 THE DERVISHES. 
 
 in the beginning, they preferred those which have no 
 dancing nor music, for some time past they have in- 
 corporated themselves indistinctively with all of them. 
 There are some who, not content with the advantages of 
 belonging to one of them, cause themselves to be 
 admitted into several. Some believe that they can add 
 to the merit of their initiation, by joining in the dances 
 of the Dervishes : others go so far as to mix up with 
 them, and take part in their exercises. Those whose 
 zeal is restrained by their occupations, and the regard 
 due to their position in life, are satisfied with the recital, 
 in their own houses, of a portion of the prayers used in 
 the society to which they belong ; and so as to purchase, 
 in some manner, this involuntary absence from the 
 convent, they wear two or three times a week, if only 
 for a few minutes at a time, the cap of the order. 
 
 The grandees seem to have a preference for the 
 Mevlevees, and those who are of that order never fail to 
 leave off their turban when alone, and to wear the great 
 Kulah of these Dervishes. This practice goes back as 
 far as the time of Soliman Pasha, son of Othman I. It 
 has already been seen that this prince addressed himself 
 to the general of the Mevlevees, at Koniah, to ask the 
 blessings of heaven in favour of the expedition which 
 he was about to make against the Greeks of the Lower 
 Empire ; that this prelate covered the head of the prince 
 with one of his caps, reciting prayers, and assuring him 
 that victory would accompany his steps ; that Soliman 
 Pasha had this cap covered with embroidery of silver, and 
 ordered turbans of nearly the same form for himself and 
 all the officers of his army • and finally, that this cap, 
 which became the ceremonial turban of all of the gran- 
 dees of the court, and also of the sultans, who wore theirs 
 embroidered in gold, was abandoned by Mohammed, 
 and given up to the officers of the staff of the Janissaries. 
 The opinion which was entertained of the happy 
 influences of this head-dress is still retained by all the 
 grandees who protect the Mevlevees. They consider it 
 as a duty to associate with them, and to wear now and 
 then this cap, in all its primitive simplicity. 
 
THE DERVISHES. 237 
 
 The militia, especially the Janissaries, have a parti- 
 cular devotion for the Order of the Bektashees, on 
 account of the circumstance that, on the day of their 
 creation, under Orkhan I., Hajee Bektash, the founder 
 of the Order, spread the border of his cloak over their 
 heads, and showered his blessings on them. This is the 
 cause of the veneration which the Janissaries have for 
 that institution. On this account they are also called 
 Bektashees, and the title of the colonel of the Ninety-fifth 
 Oda, or chamber of that force, called Jematat, is borne 
 by all of the generals of this order. From this also arose 
 the custom of those troops of lodging and boarding eight 
 Bektashee Dervishes in the barracks of Constantinople. 
 These have no other duty than to pray, morning and 
 evening, for the prosperity of the empire, and the success 
 of its arms. In all the ceremonies of the Janissaries, 
 and above all, during the days of the Divan of the 
 Seraglio, they marched on foot before the horse of the 
 Aga of the corps, all dressed in green cloth, their hands 
 closely crossed over their stomachs. The elder of them 
 cried out incessantly, with a loud voice, the words, 
 Kereem Allah I " God is merciful ! " to which the 
 others responded, Hoo ! and this gave rise to the dis- 
 tinctive name of Hoo Keshcins, or " Him scatterers," borne 
 by the Janissaries, \ 
 
 As to the rest of the citizens, though their feelings are 
 pretty much the same with regard to all of the orders, 
 many, nevertheless, appear to make a distinction in 
 favour of the Khalwetees, the Kadirees, Rufa'ees, and 
 the Sa'dees. The greater portion of those who do not 
 care to incorporate themselves in these Orders are still at- 
 tentive to assist occasionally at their dances. One sees 
 among these simple spectators people of every condition 
 of life, of both sexes. The custom is to take places in 
 the corners of the halls, or in separate tribunes ; those 
 to the right are for the men, and those to the left for 
 the women. The first are exposed, whilst the latter are 
 covered with blinds. Christians, who in other respects 
 are not allowed to enter the mosques during the holy 
 service, are admitted, without any difficulty, among 
 
238 THE DERVISHES. 
 
 these Dervishes, — particularly strangers and people of 
 distinction. One of the elders receives and shows them 
 into the tribunes. As I have frequently assisted at these 
 exercises, in several convents of Constantinople, I can 
 vouch for their urbanity. 
 
 After these very general opinions as to the sanctity 01 
 these religious Orders, one must not be astonished if the 
 greater portion of the people have so much veneration 
 for the Sheikhs of the Dervishes. Whenever they appear 
 they receive the most distinguished tokens of welcome, 
 and though, from principle, they never ask for anything, 
 they nevertheless never scruple to accept the liberal 
 donations of charitable individuals. There are some who 
 reserve their alms for these pious recluses. Others, who 
 hold it as a duty to seek for such as are the most recom- 
 mendable in the Orders, form acquaintances with them, 
 see them often, and supply their wants. Many even 
 lodge and board some in their own houses, in the hope 
 of drawing upon themselves, their families, and fortunes, 
 the blessings of heaven. In time of war, this devotion 
 becomes more general and more fervent. One sees Pashas, 
 Beys, and officers, as well as high functionaries of the 
 court, engage one or more of these coenobites to follow 
 them during the campaign. They pass whole days and 
 nights in their tents, wholly occupied in offering up vows 
 for the success of the Mussulman arms. 
 
 Moreover, whenever a warlike expedition is to be got 
 up, a host of Sheikhs and Dervishes of nearly all the 
 Orders hasten to follow the army as volunteers. The 
 Government encourages them, as, by their presence, their 
 example, and the mortifications to which they subject 
 themselves, they animate the courage of the troops, and 
 maintain a religious enthusiasm among them on the eve of 
 an action : they spend the night in prayers and tears, 
 go among the ranks, exhort the officers and soldiers to 
 perform well their duty, or in calling to their minds the 
 ineffable benefits promised by the Prophet to all Mussul- 
 mans who fight for the defence of the faith, or who die 
 in arms. Some cry out, " Ya Ghazee ! — Ya Shahid ! " 
 ("O ye victorious ! — ye martyrs!") Others repeat the 
 
THE DERVISHES. 239 
 
 words, " Ya Allah !" or " Ya Hoo ! " More than once, 
 when they thought the Sanjak Shereef, or holy standard 
 (made out of the garments of the Prophet), was in danger, 
 they have been seen to press around this holy object, 
 strengthen the lines of the Emirs and officers stationed 
 as its guard, sustain their efforts, and even themselves 
 perform prodigies of valour. 
 
 Independent of these general considerations, which 
 render the whole corps of the Orders so commendable to 
 the nation, the miraculous virtues attributed to the greater 
 part of their Sheikhs inspire especial devotion to them. 
 They claim the power of interpreting dreams, and of 
 healing, by means of spiritual remedies, both mental and 
 bodily diseases. These remedies consist in exorcisings 
 and prayers. Ordinarily, they put their hand on the head 
 of the invalid, make mysterious breathings on his person, 
 touch the suffering parts, and give the individual small 
 rolls of paper, on which hymns have been written of their 
 own composition, or passages taken from the Koran — 
 generally from the two chapters which refer to the work 
 of malevolence, enchantments, witchcraft, &c. They order 
 some to throw them into a cup of water, and to drink the 
 liquid some minutes afterwards; to others they recom- 
 mend that they should carry them on their persons, in their 
 pockets, or to hang them around their necks for fifteen, 
 thirty, or sixty days, reciting, now and then, certain prayers. 
 
 They believe that these exorcisms may be traced back 
 to the time of the Prophet. Indeed, the historian Ahmed 
 Efendi relates that, in the tenth year of the Hejra, 'Alee, 
 the fourth Caliph, having to march against the province 
 of Yamin, the army of which was superior to his own, 
 expressed some anxiety as to the success of his expedi- 
 tion ; that Mohammed, to reanimate the courage of his 
 son-in-law ('Alee), covered his head with one of his own 
 turbans, and then pressed his hands on his breast, adding 
 these words — " O my God ! purify his tongue, strengthen 
 his heart, and direct his mind." Since then religious 
 traditions have sanctified these words as a fruitful source 
 from which all the exorcising Sheikhs draw the virtue 
 and efficacy of their remedies. It is not only to the 
 
240 THE DERVISHES. 
 
 sick that they give these cabalistic writings ; they dis- 
 tribute them to persons in good health, as so many pre- 
 servatives against physical evils and moral afflictions. 
 Those who have recourse to these talismans flatter them- 
 selves that they have the virtue of curing the plague 
 (small-pox), and generally all kinds of evils, even the 
 wounds of an enemy. Some retain them on their per- 
 son all their lives in small trinkets of gold and silver ; 
 others festoon them on their arms, place them on the 
 upper part of their caps, or on their turbans ; others 
 again suspend them around their necks with a cord of 
 gold or silk, and between the shirt and the vest.* 
 
 All these rolls are called Yaftas, Nuskhas, or Hammails, 
 and possess virtue, so say the Sheikhs, only when given 
 by their own hands. The superstitious of all classes, 
 men and women, zealously call upon them, and they 
 never fail to bestow upon the former (the Sheikhs) marks 
 of their generosity in the shape of silver, stuffs, or pro- 
 visions of all kinds. Whatever may be the success of 
 these remedies, nothing changes the faith of the meek- 
 minded, because those who administer them require as 
 the chief condition the strongest faith on the part of 
 those who ask for them ; so that, by accusing them of 
 failing in this point, they are always able to screen them- 
 selves from the reproaches which the recipients might 
 feel disposed sometimes to utter against their efficacy. 
 
 The public attribute to some of the Sheikhs the secret 
 faculty of charming snakes, of discovering their nests in 
 houses, of indicating thieves and pickpockets, of destroy- 
 ing the magical tie (Bdgh), which, it is believed, pre- 
 vents newly-married husbands from consummating their 
 marriage ; finally, of preventing the unhappy effects of 
 every sort of malevolence by drawing with collyrium the 
 letter Elif (a) on the foreheads of women, and especially 
 of children. 
 
 If, on the one hand, these reveries, which are pre- 
 scribed by Islamism, attract at the same time the devo- 
 
 * Kara Mustapha, whose head is in the Museum of Armour at 
 Vienna, wore a shirt covered with cabalistic Dervish writings, as a 
 preservative. 
 
THE DERVISHES. 24I 
 
 tion and money of the superstitious, on the other they 
 only serve to discredit them in the minds of people of 
 reason and good sense. What adds still more to this 
 personal disfavour, is the immorality of many of these 
 same Sheikhs and Dervishes. It is observed that they 
 unite together debauchery and the most severe acts of 
 austerity, giving to the public the scandalous example 
 of intemperance, dissoluteness, and the most shameful 
 excesses. The least reserved of all are those travelling 
 Dervishes, called Seyydhs, or travellers, about whom some- 
 thing remains to be said. 
 
 These recluses adopt the system of wandering over all 
 Mussulman countries in the three portions of the globe, 
 and are divided into three classes. One, principally 
 Bektashees and Rufa'ees, travel for the purpose of 
 making collections, and of recommending their Orders 
 to the liberality of the pious and charitable. The others 
 are individuals expelled from their Order for misconduct, 
 and who, retaining the garb of a Dervish, beg a subsist- 
 ence from town to town. The third are foreign Dervishes, 
 such as the 'Abdallees, the 'Ushshakees, the Hindees, &c, 
 for whom the Ottomans entertain but little devotion, 
 on account of their not descending, like the others, from 
 the original congregations during the life-time of the 
 Prophet. 
 
 To this latter class belong also the Uwaisees, the 
 most ancient of all, and the Kalenderees, whose founder 
 was Kalender Yoosuf Andaloosee, a native of Andalusia, 
 in Spain. He was for a long time a disciple of Hajee 
 Bektash, but, having been dismissed from his Order on 
 account of his haughty and arrogant character, he made 
 vain efforts to be admitted into the Mevlevees, and ended 
 by establishing on his own authority an Order of Der- 
 vishes, with the obligation of perpetually travelling about, 
 and of entertaining an eternal hatred against the Bekta- 
 shees and the Mevlevees. 
 
 The title of Kaleiider, which he himself assumed, 
 and afterwards gave to his disciples, signifies pure gold, 
 in allusion to the purity of the heart, to the spirit- 
 uality of the soul, and to the exemption from all worldly 
 
 R 
 
242 THE DERVISHES. 
 
 contamination which he required of his proselytes. The 
 rules of his Order compelled them to live wholly upon 
 alms, to travel about mostly without shoes, and to prac- 
 tise the severest acts of austerity, so as to merit the 
 favour of Heaven, especially in a state of ecstacy, of 
 light, of perfect sanctity, which makes, he declared, the 
 portion of every Coenobite, renders him truly worthy of 
 his vocation, of the name of a Kalenderee, or that of 
 a Mevlevee. It is, therefore, given to all the Dervishes 
 of the other Orders who are distinguished by their brethren 
 for acts of supererogation, for revelations, and for super- 
 natural grace. It is this class of enlightened beings of 
 
 A WANDERING DERVISH OF THE KALENDEREE ORDER. 
 
 the various Orders which has produced so many fanatics 
 in every age of Mahommedanism. From it came the 
 assassin of Sultan Byazid II., and of many ministers 
 and grandees of the empire. Out of it came, under 
 various reigns, so many false Mehdees, who, under this 
 name, have got up the most audacious enterprises, and 
 
THE DERVISHES. 243 
 
 desolated entire countries by misleading the minds of the 
 public through their impositions, their revelations, and 
 pretended prophecies. 
 
 To secure the State and public from similar calamities, 
 the light of the age in which we live should penetrate 
 into this nation where vulgar prejudices have prevailed, 
 as yet, even over the laws, and, at the same time, 
 triumphed overall the projected reforms made from time 
 to time by wise, enlightened men, though, it must be 
 added, with feeble and tremulous hands. But, if fanati- 
 cism has its schools, irreligion has also its precipices. 
 If, then, it is in the destiny of the Ottomans to return 
 at some future day to a better order of things, we enter- 
 tain the hope (and it is only humanity which inspires us), 
 that he who shall undertake this salutary reform, will 
 avoid, with prudence, extremes equally disastrous, by 
 combining with his plan the principle of wise moderation. 
 This is the only means whereby, in point of policy, abuses 
 of religion, and vices of government among any people, 
 may be corrected, and effect a concurrence of legal 
 authority and doctrinal tenets in favour of the prosperity 
 of the State, the glory of its chiefs, and the happiness 
 of all individuals. 
 
 R 2 
 
244 THE DERVISHES. 
 
 CHAPTER XII. 
 
 As Egypt contains many Dervishes, I cannot offer a 
 better account of them than by quoting the remarks of 
 Mr. Lane, in his excellent work called " the Modern 
 Egyptians," which I do in his own language. I preserve 
 also his own pronunciation of Arabic words. 
 
 " Durweeshes are very numerous in Egypt, and some 
 of them who confine themselves to religious exercises, 
 and subsist by alms, are much respected in this country, 
 particularly by the lower orders. Various artifices are 
 employed by persons of this class to obtain the reputa- 
 tation of superior sanctity, and of being endowed with 
 the power of performing miracles. Many of them are 
 regarded as welees. 
 
 " A direct descendant of Aboo-Bekr, the first Khalee- 
 feh, having the title of ' Esh-Sheykh el BekreeJ and re- 
 garded as the representative of that prince, holds authority 
 over all Orders of Durweeshes in Egypt. The present 
 Sheykh el Bekree, who is also descended from the Pro- 
 phet, is Nackeeb el Ashraf, or chief of the Shereefs. I 
 may here add that the second Khaleefeh 'Omar has like- 
 wise his representative, who is the Sheykh of the 'Ena- 
 neeyeh, or Owlad 'Enan, an Order of Durweeshes so 
 named from one of their celebrated Sheykhs, Ibn 'Enan. 
 'Osman has no representative, having left no issue. The 
 representative of 'Alee is called Sheykh es Sadat, or 
 'Sheykh of the Seyyids' or 'Shereefs,' a title of less 
 importance than that of Nackeeb of the Shereefs. Each 
 of these three Sheykhs is termed the occupant of the ' seg- 
 gadeh' (or prayer carpet) of his great ancestor. So also 
 the Sheykh of an Order of Durweeshes is called the occu- 
 pant of the seggadeh of the founder of the Order. The 
 seggadeh is considered as the spiritual throne. There 
 
THE DERVISHES. 245 
 
 are four great seggadehs of Durweeshes in Egypt, which 
 are those of four great Orders about to be mentioned. 
 
 " The most celebrated Orders of Durweeshe's in Egypt 
 are the following : — 1. The ' Rifa'eeyeh' (in the singular 
 * Rifaee'). This order was founded by the Seyd Ahhmad 
 Rifa'ah el Kebeer. Its banners and the turbans of its 
 members are black, or the latter are of a very deep blue, 
 woollen stuff, or muslin of a very dark greenish hue. 
 The Rifaee Durweeshes are celebrated for the perform- 
 ance of many wonderful feats. The ' Tlwaneeyeh,' or 
 ' Owlad Tlwan,' who are a sect of the Rifa'ees, pretend 
 to thrust iron spikes into their eyes and bodies without 
 sustaining any injury ; and in appearance they do this in 
 such a manner as to deceive any person who can believe 
 it possible for a man to do such things in reality. They 
 also break large masses of stone on their chests, eat live 
 coals, glass, &c. ; and are said to pass swords completely 
 through their bodies, and packing-needles through both 
 their cheeks, without suffering any pain, or leaving any 
 wound ; but such performances are now seldom wit- 
 nessed. I am told that it was a common practice for a 
 Durweesh of this Order to hollow out a piece of the 
 trunk of a palm-tree, fill it with rags soaked with oil and 
 tar, then set fire to these contents, and carry the burning 
 mass under his arm in a religious procession (wearing only 
 drawers), the flames curling over his bare chest, back, 
 and head, and apparently doing him no injury. The 
 ' Saadeeyeh,' an Order founded by the Sheykh Saad ed 
 Deen El Gibawee, are another and more celebrated sect 
 of the Rifa'ees. Their banners are green, or of the 
 dark hue of the Rifa'ees in general. There are many 
 Durweeshes of this Order who handle with impunity live 
 venomous serpents and scorpions, and partly devour 
 them. The serpents, however, they render incapable of 
 doing any injury by extracting their venomous fangs, and 
 doubtless they also deprive the scorpions of their poison. 
 On certain occasions, as for instance on that of the 
 festival of the birth of the Prophet, the Sheikh of the 
 Saadeeyeh rides on horseback over the bodies of a 
 number of his Durweeshes and other persons, who throw 
 
246 THE DERVISHES. 
 
 themselves on the ground for the purpose, and all assert 
 that they are not injured by the tread of the horse. This 
 ceremony is called the Doseh. Many Rifa'ee and Saadee 
 Durweeshes obtain their livelihood by going about to 
 charm away serpents from houses. Of the feats of these 
 modern Psylli an account will be given in another chapter. 
 
 2. " The ' Ckadireeyeh,' an Order founded by the 
 famous Seyd 'Abd el Ckadir el Geelanee. Their ban- 
 ners and turbans are white. Most of the Ckadireeyeh of 
 Egypt are fishermen ; these, in religious ceremonies, 
 carry upon poles nets of various colours (green, yellow, 
 red, white, &c.) as the banners of their Order. 
 
 3. " The ' Ahhmedeeyeh,' an Order of the Seyd 
 Ahhmad el Bedawee, whom I have lately mentioned. 
 This is a very numerous and highly respectable Order. 
 Their banners and turbans are red. The 'Beiyoo- 
 meeyeh' (founded by the Seyd 'Alee el Beiyoomee), 
 the ' Shaaraweeyeh ' (founded by the Sheykh 'Alee Esh- 
 Shaarawee), the ' Shinnaweeyeh ' (founded by the Seyd 
 'Alee Esh Shinnawee), and many other Orders are sects 
 of the Ahhmedeeyeh. The Shinnaweeyeh train an ass to 
 perform a strange part in the ceremonies of the last day 
 of the moolid of their great patron saint, the Seyd Ahhmad 
 el Bedawee at Tunta ; the ass, of its own accord, enters 
 the mosque of the Seyd, proceeds to the tomb, and there 
 stands, while multitudes crowd around it, and each 
 person who can approach near enough to it plucks off 
 some of its hair, to use as a charm, until the skin of the 
 poor beast is as bare as the palm of a man's hand. 
 There is another sect of the Ahhmedeeyeh, called the 
 ' Owlad Noohh,' all young men ; who wear turtoors (or 
 high caps), with a tuft of pieces of various-coloured 
 cloth on the top, wooden swords, and numerous strings 
 of beads; and carry a kind of whip (called firckilleh), 
 a thick twist of cords. 
 
 4. " The ' Barahimeh,' or ' Boorhameeyeh ;' the Order 
 of the Seyd Ibraheem ed Desoockee, whose moolid 
 (birthday) has been mentioned above. Their banners 
 and turbans are green. There are many other classes of 
 Durweeshes, some of whom are sects of one or other of 
 
THE DERVISHES. 247 
 
 the above Orders. Among the most celebrated of them 
 are the ' Hhefnaweeyeh,' the ' 'Afeefeeyeh,' the ' Di- 
 murdasheeyeh,' the ' Nuckshabendeeyeh,' the ' Bekree- 
 yeh,' and the 'Leyseeyeh.' 
 
 " It is impossible to become acquainted with all the 
 tenets, rules, and ceremonies of the Durweeshes, as 
 many of them, like those of the Freemasons, are not to 
 be divulged to the uninitiated. A Durweesh with whom 
 I am acquainted thus described to me his taking the 
 'Ahd, or initiatory covenant, which is nearly the same in 
 all the Orders. He was admitted by the Sheykh of the 
 1 Dimurdasheeyeh.' Having first performed the ablu- 
 tion preparatory to prayer (the woodoo), he seated him- 
 self upon the ground before the Sheykh, who was seated 
 in like manner. The Sheykh and he, the Mooreed, or 
 canditate, then clasped their right hands together in the 
 manner which I have described as practised in making 
 the marriage contract : in this attitude, and with their 
 hands covered by the sleeve of the Sheykh, the candidate 
 took the covenant, repeating after the Sheykh the fol- 
 lowing words, commencing with the form of a common 
 oath of repentance : — 
 
 " ' I beg forgiveness of God the Great ' (three times), 
 ' than whom there is no other Deity ; the Living, the 
 Everlasting. I turn to Him with repentance, and 
 beg His grace and forgiveness, and exemption from 
 the fire.' 
 
 " The Sheykh then said to him : 'Dost thou turn to 
 God with repentance?' He replied, ' I do turn to God with 
 repentance, and I return unto God ; and I am grieved 
 for what I have done (amiss), and I determine not to 
 relapse :' and then repeated after the Sheykh, ' I beg for 
 the favour of God, the Great and the Noble Prophet ; 
 and I take as my Sheykh and my guide unto God (whose 
 name be exalted), my master 'Abd er Rahheem ed Di- 
 murdashee el Khalwetee er Rifa'ee en Nebawee, not to 
 change nor to separate ; and God is our witness ; by 
 God, the Great' (this oath was repeated three times); 
 ' there is no deity but God ' (this also was repeated three 
 times). The Sheykh and the Mooreed then recited the 
 
248 THE DERVISHES. 
 
 Fdthhah together, and the latter concluded the ceremony 
 by kissing the Sheykh's hand. 
 
 "The religious exercises of the Durweeshes chiefly 
 consist in the performance of Zikrs. Sometimes stand- 
 ing in the form of a circular or oblong ring, or in two 
 rows, facing each other, and sometimes sitting, they 
 exclaim or chant, 'La ilaha ilia 'llah' (There is no 
 deity but God), or 'Allah! Allah! Allah!' (God, God, 
 God), or repeat other invocations, &c. over and over 
 again, until their strength is almost exhausted, accom- 
 panying their ejaculations or chants with a motion of the 
 head, or of the whole body, or of the arms. From long 
 habit they are able to continue these exercises for a sur- 
 prising length of time without intermission. They are 
 often accompanied at intervals by one or more players 
 upon a kind of flute called nay, or a double reed pipe 
 called arghool, and by persons singing religious odes; 
 and some Durweeshes use a little drum called Bdz, or a 
 tambourine, during their Zikrs ; some also perform a 
 peculiar dance, the description of which, as well as of 
 several different Zikrs, I reserve for a future chapter. 
 
 " Some of the rites of the Darweeshes (as forms of 
 prayer, modes of Zikr, &c.) are observed only by par- 
 ticular Orders ; others by members of various Orders. 
 Among the latter may be mentioned the rites of the 
 ' Khalwetees' and 'Shazilees,' two great classes, each 
 of which has its Sheykh. The chief difference between 
 these is that each has its particular form of prayer to 
 repeat every morning, and that the former distinguish 
 themselves by occasional seclusion, whence their appel- 
 lation of ' Khalwetees ; ' the prayer of this class repeated 
 before daybreak, is called ' Wird Sahar ; ' that of the 
 ' Shazilees,' which is called ' Hhezbesh-Shazilee,' after 
 daybreak. Sometimes a Khalwetee enters a solitary 
 cell, and remains in it for forty days and nights, fast- 
 ing from daybreak till sunset the whole of this period. 
 Sometimes also a number of the same class confine 
 themselves, each in a separate cell, in the sepulchral 
 mosque of the Sheykh of ' Ed Dimurdashee,' on the 
 north of Cairo, and remain there three days and nights, 
 
THE DERVISHES. 249 
 
 on the occasion of the moolid of that saint, and only 
 eat a little rice and drink a cup of sherbet in the even- 
 ing. They employ themselves in repeating certain forms 
 of prayer, &c. not imparted to the uninitiated ; only 
 coming out of their cells to unite in the five daily 
 prayers in the mosque, and never answering any one 
 who speaks to them but by saying, ' There is no deity 
 but God.' Those who observe the forty days' fast, and 
 seclude themselves during that long period, practise 
 nearly the same rules, and employ their time in repeat- 
 ing the testimony of the faith, imploring forgiveness, 
 praising God, &c. 
 
 " Almost all the Durweeshes of Egypt are tradesmen 
 or artisans, or agriculturalists, and only occasionally assist 
 in the rites and ceremonies of their respective Orders ; 
 but there are some who have no other occupations than 
 those of performing Zikrs at the festivals of saints, and 
 at private entertainments, and of chanting in funeral 
 processions. These are termed Foockara, or c Fackeers,' 
 which is an appellation given also to the poor in general, 
 but especially to poor devotees. Some obtain their 
 livelihood as water-carriers, by supplying the passengers 
 in the streets of Cairo and the visitors at religious fes- 
 tivals with water, which they carry in an earthen vessel 
 or a goat's skin, on the back. A few lead a wandering 
 life and subsist on alms, which they often demand with 
 great importunacy and effrontery. Some of these dis- 
 tinguish themselves in the same manner as certain reputed 
 saints before mentioned, by the ' Dilck,' or coat of patches, 
 and the staff with shreds of cloth of different colours 
 attached to the top ; others wear fantastic dresses of 
 various descriptions. 
 
 " Some Rifa'ee Durweeshes (besides those who follow 
 the occupation of charming away serpents from houses) 
 pursue a wandering life, travelling about Egypt, and 
 profiting by a ridiculous superstition which I must here 
 mention. A venerated saint, called See Da'ood El 'Azab 
 (or Master David the Bachelor), who lived at Tefahineh, 
 a village in Lower Egypt, had a calf which always at- 
 tended him, brought him water, &c. Since his death, 
 
250 THE DERVISHES. 
 
 some Rifa'ee Durweeshes have been in the habit of 
 rearing a number of calves at his native place, or burial 
 place above named, teaching them to walk upstairs, to lie 
 down at command, &c. ; and then going about the 
 country each with his calf, to obtain alms. The calf is 
 called < 'Egl el 'Azab ' (the calf of El 'Azab, or of the 
 Bachelor). I once called into my house one of these 
 Durweeshes with his calf, the only one I have seen ; it 
 was a buffalo-calf, and had two bells suspended to it, 
 one attached to a collar round its neck, and the other to 
 a girth round its body. It walked up the stairs very well, 
 but showed that it had not been very well trained in every 
 respect. The 'Egl el 'Azab is vulgarly believed to bring 
 into the house a blessing from the saint after whom it is 
 called. 
 
 " There are numerous wandering Turkish and Persian 
 Durweeshes in Egypt; and to these, more than to the 
 few Egyptian Durweeshes who lead a similar life, must 
 the character for impudence and importunacy be ascribed. 
 Very often, particularly in Rumadan, a foreign Durweesh 
 goes to the mosque of the Hhasaneyn, which is that most 
 frequented by the Turks and Persians at the time of the 
 Friday prayers ; and when the Khateeb is reciting the 
 first Kkootbeh, passes between the ranks of persons who 
 are sitting upon the floor, and places before each a little 
 slip of paper upon which are written a few words, gene- 
 rally exhortative to charity, (as * He who giveth alms 
 will be provided for,' — 'The poor Durweesh asketli an 
 alms,' &c.) ; by which proceeding he usually obtains from 
 each, or almost every person, a piece of five or ten 
 fuddahs, or more. Many of the Persian Durweeshes in 
 Egypt carry an oblong bowl of cocoa-nut or wood, or 
 metal, in which they receive their alms, and put their 
 food, and a wooden spoon ; and most of the foreign 
 Durweeshes wear dresses peculiar to their respective 
 Orders : they are chiefly distinguished by the cap. The 
 most common description of cap is of a sugar-loaf or 
 conical shape, and made* of felt. The other articles of 
 dress are generally a vest, and full drawers or trousers, or 
 a shirt and belt, and a coarse cloak or long coat. The 
 
THE DERVISHES. 
 
 251 
 
 Persians here all affect to be Sunnees. The Turks are 
 the most intrusive of the two classes." 
 
 Mr. Lane thus describes a scene which he witnessed at 
 Cairo, and which is much the same as I have seen at Con- 
 stantinople. I suppose the Dervishes described belong 
 to the Order of the Rifa'ees, or one of their branches. 
 
 " The ' Zikkeers ' (or performers of the Zikr,) who 
 were about thirty in number, sat cross-legged upon mat- 
 ting extended close to the houses on one side of the 
 street, in the form of an oblong ring. Within this ring, 
 along the middle of the matting, were placed three very 
 large wax-candles, each about four feet high, and stuck 
 in a low candlestick. Most of the Zikkeers were 
 Ahhmedee Durweeshes, persons of the lower orders, and 
 meanly dressed : many of them wore green turbans. 
 At one end of the ring were four Moonshids (or singers 
 of poetry), and with them was a player on the kind of 
 flute called Nay. I procured a small seat of palm-sticks 
 from a coffee-shop close by, and, by means of a little 
 pushing and the assistance of my servant, obtained a 
 place with the Moonshids, and sat there to hear a com- 
 plete act, or Meglis of the Zikr ; which I shall describe 
 as completely as I can, to convey a notion of the kind 
 of Zikr most common and most approved in Cairo. It 
 commenced at about three o'clock (or three hours after 
 sunset), and continued two hours. 
 
 " The performers began by reciting the Fathhah alto- 
 gether ; their Sheykh (or chief) first exclaiming, ' El 
 Fathhah ! ' They then chanted the following words : — 
 1 O God, favour our lord, Mohammed, among the latter 
 generations ; and favour our lord, Mohammed, in every 
 time and period ; and favour our lord, Mohammed, 
 among the most exalted princes (the angels in heaven), 
 unto the day of judgment ; and favour all the prophets 
 and apostles among the inhabitants of the heavens and 
 of the earth ; and may God (whose name be blessed 
 and exalted), be well pleased with our lords and our 
 masters, those persons of illustrious estimation, Aboo 
 Bekr, and 'Omar, and 'Osman, and 'Alee, and with all 
 the favourites of God. God is our sufficiency, and 
 
252 
 
 THE DERVISHES. 
 
 excellent is the Guardian ! And there is no 'strength, 
 nor power, but in God, the High, the Great ! O God ! 
 O our Lord ! O Thou liberal of pardon ! O Thou most 
 bountiful of the most bountiful ! O God ! Amen ! ' 
 They were then silent for three or four minutes, and 
 again recited the Fathhah, but silently. This form of 
 prefacing the Zikr is commonly used by almost all Orders 
 of Durweeshes in Egypt. It is called Istiftdhh ez Zikr. 
 
 " After this preface, the performers began the Zikr. 
 Sitting in the manner above described, they chanted, in 
 slow measure, La ildha ilia 'Hah (there is no deity but 
 God), to the following air : — 
 
 4— K-l- 
 
 §m 
 
 m 
 
 -9-^—9 — *- 
 
 -&^T 
 
 
 Fff 
 
 ^ztt^ajzf: 
 
 La i - la hailla-llah. La i - la-ha ilia - 1 - la-h. La i- 
 
 $^m 
 
 -FH 
 
 la - ha ilia - 1 - lah. 
 
 bowing the head and body twice on each repetition of 
 ' La ilaha ilia ; llah.' Thus they continued about a 
 quarter of an hour, and then, for about the same space 
 of time, they repeated the same words to the same air, 
 but in a quicker measure, and with correspondingly 
 quicker motions. I In the meantime, the Moonshids fre- 
 quently sang, to the same or a variation of the same air, 
 portions of a Ckaseedeh or of a Mooweshshahh, an ode 
 of a similar nature to the ' Song of Solomon,' generally 
 alluding to the Prophet as the object of love and praise. 
 " I shall here give a translation of one of these Moo- 
 weshshahhs which are very numerous, as a specimen of 
 their style, from a book containing a number of these 
 poems, which I have purchased during the present 
 Moolid (birthday) from a Durweesh who presides at 
 many Zikrs. He pointed at the following poem as one 
 of those most common at Zikrs, and as one which 
 was sung at the Zikr which I have begun to describe. 
 I translate it verse for verse, and imitate the measure and 
 
THE DERVISHES. 253 
 
 system of rhyme of the original, with this difference only, 
 that the first, third, and fifth lines of each stanza rhyme 
 with each other in the original, but not in my translation. 
 
 ' With love my heart is troubled ; 
 
 And mine eyelid hindreth sleep : 
 My vitals are dissevered ; 
 
 While with streaming tears I weep. 
 My union seems far distant, 
 
 Will my love e'er meet mine eye ? 
 Alas ! did not estrangement 
 
 Draw my tears, I would not sigh. 
 
 By dreary nights I'm wasted : 
 
 Absence makes my hope expire : 
 My tears, like pearls, are dropping ; 
 
 And my heart is wrapped in fire. 
 Whose is like my condition ? 
 
 Scarcely know I remedy. 
 Alas ! did not estrangement 
 
 Draw my tears, I would not sigh. 
 
 O turtle-dove ! acquaint me 
 
 Wherefore thus dost thou lament? 
 Art thou so stung by absence ? 
 
 Of thy wings deprived, and pent ? 
 He saith,. " Our griefs are equal : 
 
 Worn away with love, I lie." 
 Alas ! did not estrangement 
 
 Draw my tears, I would not sigh. 
 
 O first, and sole Eternal ! 
 
 Show Thy favour yet to me. 
 Thy slave, Ahhmad El Bekree 
 
 Hath no Lord excepting Thee. 
 By Ta' Ha ! * the Great Prophet ! 
 
 Do Thou not his wish deny. 
 Alas ! did not estrangement 
 
 Draw my tears, I would not sigh.' " 
 
 After repeating the ' La ilaha ' in various times and 
 measures, Mr. Lane adds — 
 
 " They next rose, and standing in the same order in 
 which they had been sitting, repeated the same words 
 to another air. During this stage of their performance, 
 they were joined by a tall, well-dressed, black slave, 
 whose appearance induced me to inquire who he was : 
 
 * " Ta Ha" is the name of the Arabian Prophet. 
 
254 THE DERVISHES. 
 
 I was informed that he was a eunuch, belonging to the 
 Basha. The Zikkeers, still standing, next repeated the 
 same words in a very deep and hoarse tone, laying the 
 principal emphasis upon the word Ld\ and the first 
 syllable of the last word, Allah, and uttering, apparently 
 with a considerable effort : the sound much resembled 
 that which is produced by beating the rim of a tambou- 
 rine. Each Zikkeer turned his head alternately to the 
 right and left at each repetition of ' La ilaha ilia 'Hah.' 
 The eunuch above mentioned, during this part of the 
 Zikr, became what is termed, melboos, or * possessed/ 
 Throwing his arms about, and looking up, with a very wild 
 expression of countenance, he exclaimed, in a very high 
 tone, and with great vehemence and rapidity, ' Allah ! 
 Allah ! Allah ! Allah ! Allah ! la.! la ! la ! la ! la ! la ! la ! 
 la ! la ! la ! la ! la ! la ! lah ! Ya 'ammee ! Ya 'ammee ! Ya 
 'ammee ! Ashmawee ! Ya Ashmawee ! Ya Ashmawee ! ' 
 (Ya 'ammee signifies O my uncle !) His voice gradually 
 became faint, and when he had uttered those words, 
 though he was held by a Durweesh who was next him, 
 he fell on the ground, foaming at the mouth, his eyes 
 closed, his limbs convulsed, and his fingers clenched over 
 his thumbs. It was an epileptic fit. No one could 
 see it and believe it to be the effect of feigned emotions ; 
 it was, undoubtedly, the result of a high state of religious 
 excitement. Nobody seemed surprised at it, for occur- 
 rences of this kind at Zikrs are not uncommon. All the 
 performers now appeared much excited ; repeating their 
 ejaculations with greater rapidity, violently turning their 
 heads, and sinking the whole body at the same time, 
 some of them jumping. The eunuch became melboos 
 again, several times, and I generally remarked that his 
 fits happened after one of the Moonshids had sung a line 
 or two, and exerted himself more than usually to excite 
 his hearers. The singing was, indeed, to my taste, very 
 pleasing. Towards the close of the Zikr, a private 
 soldier, who had joined through the whole performance, 
 also seemed, several times, to be melboos ; growling in 
 a horrible manner, and violently shaking his head from 
 side to side. The contrast presented by the vehement 
 
THE DERVISHES. 255 
 
 and distressing exertions of the performers at the close 
 of the Zikr, and their calm gravity and solemnity of 
 manner at the commencement, was particularly striking. 
 Money was collected during the performance for the 
 Moonshid. The Zikkeers receive no pay. 
 
 "An Ishdrah passed during the meglis of the Zikr 
 above described. This Zikr continues all night until the 
 morning . call to prayer, the performers only resting 
 between each meglis, generally taking coffee, and some 
 of them smoking." 
 
 The same celebrated Oriental scholar thus describes 
 what is called the Dose/i, or " treading " on the prostrate 
 Dervishes by the horse of the Sheikh, — a spectacle only 
 to be witnessed, I believe, in Egypt : — - 
 
 "The Sheykh of the Saadeeyeh Durweeshes (the 
 seyd Mohhammad El Menzelawee), who is Khateeb (or 
 preacher) of the mosque of the Hhasaneyn, after having, 
 as they say, passed a part of the last night in solitude, 
 repeating certain prayers and secret invocations and 
 passages from the Koran, repaired this day (being 
 Friday) to the mosque above mentioned, to perform 
 his accustomed duty. The noon-prayers and preaching 
 being concluded, he rode thence to the house of the 
 Sheykh El Bekree, who presides over all the Orders of 
 Durweeshes in Egypt. This house is on the southern 
 side of the Birket El Ezbekeeyeh, next to that which 
 stands at the south-western angle. On his way from the 
 mosque, he was joined by numerous parties of Saadee 
 Durweeshes, from different districts of the metropolis ; 
 the members from each district having a pair of flags. 
 The Sheykh is an old grey-headed man, of an intel- 
 ligent and amiable countenance, and fair complexion. 
 He wore, this day, a white benish, and a white ckaoock 
 (or padded cap, covered with cloth), having a turban 
 composed of muslin of a very deep olive colour, scarcely 
 to be distinguished from black, with a strip of white 
 muslin bound obliquely across the front. The horse 
 upon which he rode was one of moderate height and 
 weight ; my reason for mentioning this will presently be 
 seen. The Sheykh entered the Birket El Ezbekeeyeh 
 
256 THE DERVISHES. 
 
 preceeded by a very numerous procession of the Dur- 
 weeshes, of whom he is the chief. In the way through 
 this place, the procession stopped at a short distance 
 before the house of the Sheykh El Bekree. Here a 
 considerable number of the Durweeshes and others (I 
 am sure that there were more than sixty, but I could 
 not count their number), laid themselves down upon 
 the ground, side by side, as close as possible to each 
 other, having their backs upwards, their legs extended, 
 and their arms placed together beneath their foreheads. 
 They incessantly muttered the word ' Allah ! ' About 
 twelve or more Durweeshes, most without their shoes, 
 then ran over the backs of their prostrate companions ; 
 some beating ' M'zes,' or little drums of a hemispherical 
 form, held in the left hand, and exclaiming ' Allah ! ' and 
 then the Sheykh approached ; his horse hesitated for 
 several minutes to tread upon the back of the first of 
 the prostrate men • but, being pulled and urged on 
 behind, he at length stepped upon him ; and then, with- 
 out apparent fear, ambled, with a high pace, over them 
 all, led by two persons, who ran over the prostrate men ; 
 one sometimes touching on the feet, and the other on 
 the heads. The spectators immediately raised a long cry 
 of ' Allah Lft Id la lah ! ' Not one of the men thus 
 trampled upon by the horse seemed to be hurt; but 
 each, the moment the horse had passed over him, 
 jumped up and followed the Sheykh. Each of them 
 received two treads from the horse ; one from one of 
 his forelegs, and a second from a hind leg. It is said 
 that these persons, as well as the Sheykh, make use of 
 certain words (Yestaameloo asma), that is, repeat prayers 
 and invocations, on the day preceeding this perform- 
 ance, to enable them to endure without injury the tread 
 of the horse ; and that some, not thus prepared, having 
 ventured to lie down to be ridden over, have, on more 
 than one occasion, been killed, or severely injured. 
 The performance is considered as a miracle, effected 
 through supernatural power, which has been granted to 
 every successive Sheykh of the Saadeeyeh. It is said 
 that the second Sheykh of the Saadeeyeh (the immediate 
 
THE DERVISHES. 257 
 
 successor of the founder of the Order) rode over heaps 
 of glass bottles, without breaking any of them. Some 
 persons assert that the horse is unshod for the occasion ; 
 but I thought I could perceive that this was not the 
 case. They also say that the animal is trained for the 
 purpose ; but if so, this would only account for the least 
 surprising of the circumstances; I -mean, for the fact of 
 the horse being made to tread on human beings, an act 
 to which, it is well known, that animal is very averse. 
 The present Sheykh of the Saadeeyeh refused, for some 
 years, to perform the Doseh. By much entreaty he was 
 prevailed upon to empower another person to do it. 
 This person, a blind man, did it successfully, but soon 
 after died ; and the Sheykh of the Saadeeyeh then 
 yielded to the request of his Durweeshes, and has since 
 always performed the Doseh himself. 
 
 "After the Sheykh had accomplished this extraordinary 
 performance, without the slightest appearance of any 
 untoward accident, he rode into the garden, and entered 
 the house of the Sheykh el Bekree, accompanied by only 
 a few Durweeshes. On my presenting myself at the 
 door, a servant admitted me, and I joined the assembly 
 within. The Sheikh having dismounted, seated himself 
 on a seggddeh spread upon the pavement against the end 
 wall of a tukhtabosh, or wide recess, of the court of the 
 house. He sat with bended back and downcast coun- 
 tenance, and tears in his eyes, muttering almost inces- 
 santly. I stood almost close to him. Eight other 
 persons sat with him. The Durweeshes who had entered 
 with him, who were about twenty in number, stood in 
 the form of a semicircle before him upon some matting 
 placed for them, and around them were about fifty or 
 sixty other persons. Six Durweeshes advancing towards 
 him, about two yards from the semicircle, commenced a 
 Zikr, each of them exclaiming at the same time, ' Allahu 
 hhei ' (God is living), and at each exclamation beating 
 with a kind of small and short leather strap, a baz, which 
 he held by a boss at the bottom in his left hand. This 
 they did only for a few minutes. A black slave then 
 became melboos, and rushed into the midst of the 
 
258 THE DERVISHES. 
 
 Durweeshes, throwing his arms about, and exclaiming, 
 1 Allah ! la ! la ! la ! la ! lah ! ' A person held him, 
 and he soon seemed to recover. The Durweeshes, alto- 
 gether, standing as first described, in the form of a semi- 
 circle, then performed a second Zikr, each alternate 
 Zikkeer exclaiming, ' Allahu hhei ' (God is living), and 
 the others, ' Ya hhei '• (O thou living), and all of them 
 bowing, at each exclamation, alternately to the right and 
 left. This they continued for about ten minutes. Then, 
 for about the same space ot time, in the same manner, 
 and with the same motions, they exclaimed, " Daim " 
 (Everlasting), and ' Ya Daim ! ' (O Everlasting !) I felt 
 an irresistible impulse to do the same, if I could, with- 
 out being noticed as an intruder, and accordingly joined 
 the semicircle, and united in the performance, in which 
 I succeeded well enough not to attract observation ; but 
 I worked myself into a most uncomfortable heat. After 
 the Zikr just described, a person began to chant a portion 
 of the Koran ; but the Zikr was soon resumed, and con- 
 tinued for about a quarter of an hour. Most of the Dur- 
 weeshes there present then kissed the hand of the Sheykh, 
 and he retired to an upper apartment. 
 
 " It used to be a custom of some of the Saadeeyeh, on 
 this occasion, after the Dose/i, to perform their celebrated 
 feat of eating live serpents before a select assembly, in 
 the house of the Sheykh El Bekree ; but their present 
 Sheykh has lately put a stop to this practice in the metro- 
 polis, justly declaring it to be disgusting, and contrary 
 to the religion, which includes serpents among the 
 creatures that are unfit to be eaten. Serpents and scor- 
 pions were not unfrequently eaten by Saadees during 
 my former visit to this country. The former were 
 deprived of their poisonous teeth, or rendered harmless 
 by having their upper and lower lips bored and tied 
 together on each side with a silk string to prevent their 
 biting, and sometimes those which were merely carried 
 in processions had two silver rings put in place of the 
 silk strings. "Whenever a Saadee ate the flesh of a live 
 serpent, he was, or affected to be, excited to do so by 
 a kind of frenzy. He pressed very hard with the end 
 
THE DERVISHES. 259 
 
 of his thumb upon the reptile's back, as he grasped it, 
 at a point about two inches from the head, and all that 
 he ate of it was the head and the part between it and 
 the point where his thumb pressed, of which he made 
 three or four mouthfuls ; the rest he threw away. Ser- 
 pents, however, are not always handled with impunity 
 even by Saadees. A few years ago, a Durweesh of this 
 sect, who was called ' El Feel,' or the elephant, from his 
 bulky and muscular form and great strength, and who 
 was the most famous serpent-eater of his time, and 
 almost of any age, having a desire to rear a serpent of a 
 very venomous kind, which his boy had brought him 
 among others that he had collected in the desert, put this 
 reptile in his basket, and kept it for several days without 
 food to weaken it. He then put his hand into the basket 
 to take it out for the purpose of extracting its teeth ; but 
 it immediately bit his thumb. He called out for help ; 
 there were, however, none but women in the house, and 
 they feared to come to him, so that many minutes elapsed 
 before he could obtain assistance ; his whole arm was 
 then found to be swollen and black, and he died after 
 a few hours." 
 
 Mr. Lane thus describes the performances of another 
 Order of Dervishes, called the "'Eesaweeyeh " of Moscow. 
 
 " Before I describe the performances of the 'Eesawee- 
 yeh, I should mention that they are a class of Durweeshes 
 of whom all, or almost all, are Mughrebees, or Arabs of 
 Northern Africa, to the west of Egypt. They derive 
 their appellation from the name of their first Sheykh 
 Seedee Mohammad Ibn 'Eesa, a Mughrebee. Their 
 performances are very extraordinary, and one is parti- 
 cularly remarkable. I was very anxious that they should 
 perform this night w r hat I allude to, and I was not dis- 
 appointed, though I was told that they had not done it 
 in Cairo for several years before. 
 
 " I found about twenty of these Durweeshes, variously 
 dressed, sitting upon the floor, close together, in the 
 form of a ring, next to the front wall of the building. 
 Each of them, excepting two, was beating a large l tdr' 
 (or tambourine), rather more than a foot in width, and 
 s 2 
 
260 THE DERVISHES. 
 
 differing from the common tar, in being without the 
 tinkling pieces of metal which are attached to the hoops 
 of the latter. One of the two persons mentioned as 
 exceptions, was beating a small tar of the common kind, 
 and the other a ' Ms,' or little kettle-drum. Before this 
 ring of Durweeshes, a space rather larger than that which 
 they occupied was left by the crowd for other Dur- 
 weeshes of the same order ; and soon after the former 
 began to beat their tambourines, the latter, who were 
 six in number, commenced a strange kind of dance ; 
 sometimes exclaiming ' Allah,' and sometimes, ' Allah 
 
 ^ Mowlana' (God is our Lord). .There was no regu- 
 larity in their dancing ; but each seemed to be performing 
 the antics of a madman ; — now moving his body up and 
 down, the next moment turning round, then using odd 
 gesticulations with his arms, next jumping, and some- 
 times screaming ; in short, if a stranger, observing them, 
 was not told that they were performing a religious 
 exercise, supposed to be the involuntary effect of en- 
 thusiastic excitement, he would certainly think that these 
 Durweeshes were merely striving to excel one another in 
 
 \ playing the buffoonh* and the manner in which they were 
 
 clad would conduce to impress him with this idea. One 
 of them wore a ckuffan, without sleeves, and without a 
 girdle, and had nothing on his head, which had not been 
 shaved for a week : another had a white skull-cap, but 
 was naked from the head to the waist, wearing nothing 
 on his body but a pair of loose drawers. These two 
 Durweeshes were the principal performers. The former 
 of them, a dark, spare, middle-aged man, after having 
 danced in his odd manner for a few minutes, and gra- 
 dually become more wild and extravagant in his actions, 
 rushed towards the ring formed by his brethren who 
 were beating the tars. In the middle of this ring was 
 placed a small chafing-dish, of tinned copper, full of red- 
 hot charcoal. From this, the Durweesh just mentioned 
 seized a piece of live charcoal, which he put into his 
 mouth ; then he did the same with another, another, and 
 another, until his mouth was full; then he deliberately 
 chewed these live coals, opening his mouth very wide 
 
THE DERVISHES. 26 1 
 
 every moment to show its contents, which, after about 
 three minutes, he swallowed ; and all this he did with- 
 out evincing the slightest symptom of pain ; appearing, 
 during the operation and after it, even more lively than 
 before. The other Durweesh, before alluded to as half- 
 naked, displayed a remarkably fine and vigorous form, 
 and seemed to be in the prime of his age. After having 
 danced not much longer than the former, his actions 
 became so violent that one of his brethren held him ; 
 but he released himself from his grasp, and rushing to- 
 wards the chafing-dish, took out one of the largest live 
 coals, and put it into his mouth. He kept his mouth 
 wide open for about two minutes ; and during this period, 
 each time he inhaled, the large coal appeared almost of 
 a white heat ; and when he exhaled, numerous sparks 
 were blown out of his mouth. After this, he chewed 
 and swallowed the coal, and then resumed his dancing. 
 When this performance had lasted about half-an-hour, 
 the Durweeshes paused to rest. 
 
 " Before this pause, another party of the same sect 
 had begun to perform, near the centre of the great 
 portico. Of these, I now became a spectator. They 
 had arranged themselves in the same order as the former 
 party. The ring composed by those who beat the tam- 
 bourine consisted of about the same number as in the 
 other company, but the dancers here were about twelve, 
 sometimes less. One of them, a tall man, dressed in a 
 dark woollen gown, and with a bare shaven head, took 
 from the chafing-dish, which was handed to the dancers 
 as though it had been a dish of cakes or sweetmeats, a 
 large piece of brilliantly hot coal, placed it between his 
 teeth, and kept it so for a short time, then drew it upon 
 his tongue, and keeping his mouth wide open for, I 
 think, more than two minutes, violently inhaled and 
 exhaled, showing the inside of his mouth like a furnace, 
 and breathing out sparks as the former Durweesh had 
 done, but with less appearance of excitement. Having 
 chewed and swallowed the coal, he joined the ring of 
 the tambourine players, and sat almost close to my feet. 
 I narrowly watched his countenance, but could not see 
 
262 THE DERVISHES. 
 
 the least appearance of his suffering any pain. After I 
 had witnessed these extraordinary performances for about 
 an hour, both parties of Durweeshes stopped to rest; 
 and, as there was nothing more to see worthy of notice, 
 I then quitted the mosque. 
 
 "Sometimes, on this occasion, the "Eesaweeyeh eat 
 glass as well as fire. One of them, the Hhagg Mohhammad 
 Es Selawee, a man of gigantic stature, who was lamp- 
 lighter in the mosque of the Hhasaneyn, and who died a 
 few years ago, was one of the most famous of the eaters 
 of fire and glass, and celebrated for other performances. 
 Often when he appeared to become highly excited, he 
 used to spring up to the long bars, or rafters, of wood, 
 which extend across the arches above the columns of 
 the mosque, and which are sixteen feet or more from 
 the pavement, and would run along them, from one to 
 another ; then, with his fingers wetted in his mouth, he 
 would strike his arm and cause blood to flow, and by 
 the same means staunch the blood." 
 
 On describing the " Procession of the Kisweh," or holy 
 covering for the temple, called the Kdbeh, at Mekkeh, 
 Mr. Lane further adds, on the subject of the ceremonies 
 of the Dervishes : — 
 
 "But the most remarkable group in this part of the 
 procession consisted of several Durweeshes of the sect 
 of the Rifa'ees, called Owlad Tlwan, each of whom bore 
 in his hand an iron spike, about a foot in length, with a 
 bell of the same metal at the thick end, having a number 
 of small and short chains attached to it. Several of 
 these Durweeshes, in appearance, thrust the spike with 
 violence into their eyes, and withdrew it without showing 
 any mark of injury ; it seemed to enter to the depth of 
 about an inch. This trick is well performed. Five 
 fuddahs, or even a pipeful of tobacco, seemed to be con- 
 sidered a sufficient recompense to the religious juggler 
 for this display of his pretended miraculous power. The 
 spectators near me seemed to entertain no suspicion of 
 any fraud in this singular performance ; and I was re- 
 proached by one who sat by me, — a man of very supe- 
 
THE DERVISHES. 263 
 
 rior information, — for expressing my opinion that it was 
 a very clever piece of deception." 
 
 The Rifaee and Sa'dee Dervishes seem, by Mr. Lane's 
 account, to be the principal charmers of serpents. I 
 have witnessed in Tunis the performance of certain 
 individuals, who I did not suppose at the time were 
 members of any other order than that of ordinary 
 jugglers, but who were evidently allied to one of the 
 above. These, after letting free several snakes of about 
 a yard in length, from a bag, so that they crawled over 
 the ground to the alarm of the spectators, would seize 
 one at a time, by the head or tail, I do not now remember 
 which, and, as the performers danced round in a circle 
 to the music of one or more little drums, raise each a 
 serpent above their heads, and putting one end in their 
 mouth, permit the whole of it to disappear down the 
 throat. After allowing the snake to remain there a few 
 moments, it would be withdrawn, and restored to the 
 bag, and the same operation would be repeated with 
 others. Whether the snake coiled itself away in the 
 man's mouth, or actually went down his throat, I am 
 unable to say ; but there is not the least doubt that the 
 entire body entered his mouth. There are Dervishes at 
 Constantinople who pretend to the power of charming 
 adders ; and a friend lately related to me the following 
 anecdote : — 
 
 Near his establishment in Stamboul, a house had re- 
 mained vacant for a considerable length of time, from 
 the supposition that it was haunted by an evil spirit, 
 which, at times, made so extraordinary a noise as to 
 frighten away every one who attempted to live in it. 
 Having mentioned the circumstance to a Dervish, he 
 determined to visit and examine the house. After a 
 cursory examination, this person declared that it had 
 adders in it, and promised to charm and destroy them. 
 To effect this, he spent some time in singing a soft air 
 in several parts of the house, without, however, any re- 
 sults, no serpents appearing. My friend, who was present, 
 asked the Dervish what he would do in case one or even 
 more adders made their appearance, and he assured him 
 
264 THE DERVISHES. 
 
 that he should at once catch them in his hands, and 
 either kill them or abstract their stings. It is said that 
 adders, after being deprived of their stings, are used in 
 Stamboul as medicine, and that large numbers are im- 
 ported for this purpose from Adrianople, where they 
 abound. To put the Dervish to the test, my friend, un- 
 known to him, sent his servant to a part of the city 
 where adders are sold, with directions to purchase for 
 him half-a-dozen in the poisonous state, at the same time 
 telling the Dervish to continue his charms. The servant 
 soon after returned, bringing with him a box, such as the 
 adders are preserved in ; on seeing which the Dervish 
 became extremely agitated, and in expectation of these 
 being let loose in an apartment with himself, begged my 
 friend to allow him to go to his own house for a charm, 
 which he assured him would enable any one to seize the 
 most poisonous adder with impunity. Seeing his anxiety, 
 he was allowed to depart, and although his return was 
 awaited for some time, he did not again reappear. 
 
 Having made, allusions to charms for self-preservation, 
 I may add another anecdote thereon. 
 
 A Mussulman friend informed me that he was once 
 visited by a Dervish, who told him that he possessed a 
 charm by which the wearer would be preserved against 
 a bullet tired at him, and which he desired to dispose of 
 to him, as a particular favour, for a consideration. My 
 friend appeared to believe in the efficacy of the charm, 
 and so as to be able to admire more fully its extraordinary 
 power, requested the Dervish to do him the favour to 
 put it on his person, and step down into his garden,, 
 where he could fire at him one or two shots with his 
 rifle. The Dervish, without any hesitation, returned to 
 the foot of the stairs, as he said, to procure his over- 
 shoes, but finding the street door open, he took " French 
 leave," much to the amusement of my friend, who is one 
 of the best rifle-shots in the capital. 
 
 Mr. Lane's account of these snake- charming Dervishes 
 is the following : — 
 
 " Many Rifa'ee and Saadee Durweeshes obtain their 
 livelihood, as I have mentioned on a former occasion, by 
 
THE DERVISHES. 265 
 
 going about to charm away serpents from houses. A few 
 other persons also profess the same art, but are not so 
 famous. The former travel over every part of Egypt, 
 and find abundant employment, but their gains are barely 
 sufficient to procure them a scanty subsistence. The 
 charmer professes to discover, without ocular perception 
 (but perhaps he does so by a peculiar smell), whether 
 there be any serpents in a house, and if there be, to 
 attract them to him, as the fowler, by the fascination of 
 his mice, allures the birds into his net. As the serpent 
 seeks the darkest place in which to hide itself, the 
 charmer has, in most cases, to exercise his skill in an 
 obscure chamber, where he might easily take a serpent 
 from his bosom, bring it to the people without the door, 
 and affirm that he had found it in the apartment ; for no 
 one would venture to enter with him after having been 
 assured of the presence of one of these reptiles within ; 
 but he is often required to perform in the full light of 
 day, surrounded by spectators, and incredulous persons 
 have searched him beforehand, and even stripped him 
 naked ; yet his success has been complete. He assumes 
 an air of mystery, strikes the walls with a short palm- 
 stick, whistles, makes a clucking noise with his tongue, 
 and spits upon the ground, and generally says, ' I adjure 
 you by God, if ye be above or if ye be below, that ye 
 come forth. I -adjure you by the most great Name, if ye 
 be obedient, come forth ; and if ye be disobedient, die, 
 die, die ! ' The serpent is generally dislodged by his 
 stick from a fissure in the wall, or drops from the ceiling 
 of the room. I have often heard it asserted that the 
 serpent-charmer, before he enters a house in which he is 
 to try his skill, always employs a servant of that house 
 to introduce one or more serpents ; but I have known 
 instances in which this could not be the case, and am 
 inclined to believe that the Durweeshes above mentioned 
 are generally acquainted with some real physical means 
 of discovering the presence of serpents without seeing 
 them, and of attracting them from their lurking places. 
 It is, however, a fact well ascertained, that the most ex- 
 pert of them do not venture to carry serpents of a 
 
266 THE DERVISHES. 
 
 venomous nature about their persons until they have 
 extracted the poisonous teeth. Many of them carry 
 scorpions also within the cap, and next the shaven head ; 
 but doubtless first deprive them of the power to injure ; 
 perhaps by merely blunting the sting. Their famous feats 
 of eating live and venomous serpents, which are regarded 
 as religious acts, I have before had occasion to mention, 
 and purpose to describe particularly in another chapter." 
 
THE DERVISHES. 267 
 
 CHAPTER XIII. 
 
 MUSSULMAN SAINTS. 
 
 I am somewhat deviating from the object of the present 
 work, by devoting a chapter, however small, to the sub- 
 ject of Mussulman Saints. These, nevertheless, are so 
 intimately connected with the spiritualism of the Der- 
 vishes, that I do not see how it can be properly avoided. 
 The subject has already been alluded to in Chapter III., 
 and I avail myself of the information given in Mr. Lane's 
 " Modern Egyptians," for details which confirm what I 
 there stated. 
 
 " The Mooslims of Egypt, in common with those of 
 other countries, entertain very curious superstitions re- 
 specting the persons whom they call Welees. I have 
 often endeavoured to obtain information on the most 
 mysterious of these superstitions, and have generally 
 been answered, ' You are meddling with the matters of 
 the Tareeckah' (Tareekat), or the religious course of the 
 Durweeshes ; but I have been freely acquainted with 
 general opinions on these subjects, and such are perhaps 
 all that may be required to be stated in a work like the 
 present ; I shall, however, also relate what I have been 
 told by learned persons, and by Durweeshes, in eluci- 
 dation of the popular belief. 
 
 " The Egyptians pay a superstitious reverence not to 
 imaginary beings alone ; they extend it to certain indi- 
 viduals of their species, and often to those who are justly 
 the least entitled to such respect. An idiot or a fool 
 is vulgarly regarded by them as a being whose mind is in 
 heaven, while his grosser part mingles among ordinary 
 mortals ; consequently he is considered an especial 
 favourite of Heaven. Whatever enormities a reputed 
 
268 THE DERVISHES. 
 
 saint may commit (and there are many who are con- 
 stantly infringing precepts of their religion), such acts do 
 not affect his fame for sanctity ; for they are considered 
 as the results of the abstraction of his mind from worldly 
 things, his soul, or reasoning faculties, being wholly ab- 
 sorbed in devotion ; so that his passions are left without 
 control. Lunatics who are dangerous to society are 
 kept in confinement • but those who are harmless are 
 generally regarded saints. Most of the reputed saints 
 of Egypt are either lunatics, or idiots, or impostors. 
 Some of them go about perfectly naked, and are so 
 highly venerated, that the women, instead of avoiding 
 them, sometimes suffer these wretches to take any liberty 
 with them in a public street ; and, by the lower orders, 
 are not considered as disgraced by such actions, which, 
 however, are of very rare occurrence. Others are seen 
 clad in a cloak or long coat composed of patches ot 
 various coloured cloths, which is called a Dilck, adorned 
 with numerous strings of beads, wearing a ragged turban, 
 and bearing a staff with shreds of cloth of various 
 colours attached to the top. Some of them eat straw, 
 or a mixture of chopped straw and broken grass, and 
 attract observation by a variety of absurd actions. 
 During my first visit to this country, I often met in the 
 streets of Cairo a deformed man, almost naked, with 
 long matted hair, and riding upon an ass led by another 
 man. On these occasions he always stopped his beast 
 directly before me, so as to intercept my way, reciting 
 the Fathhah (or opening chapter of the Koran), and then 
 held out his hand for alms. The first time that he 
 thus crossed me, I endeavoured to avoid him; but a 
 person passing by remonstrated with me, observing that 
 the man before me was a saint, and that I ought to 
 respect him, and comply with his demand, lest some 
 mischief should befall me. Men of this class are sup- 
 ported by alms, which they often receive without asking 
 for them. A reputed saint is commonly called ' Sheykh,' 
 'Moorabit,' or 'Welee.' If affected with lunacy or 
 idiotcy, or of weak intellect, he is also, and more pro- 
 perly, termed ' Megzoob,' or ' Mesloob.' ' Welee' is an 
 
THE DERVISHES. 269 
 
 appellation correctly given to an eminent and very- 
 devout saint, and signifies a favourite of heaven ; but it 
 is so commonly applied to real or pretended idiots, that 
 some wit has given it a new interpretation, as equivalent 
 to ' beleed,' which means a ' fool,' or ' simpleton,' re- 
 marking that these two terms are equivalent both in 
 sense and in the numerical value of the letters composing 
 them ; for ' Welee ; is written with the letters ' wa'oo/ 
 ' lam,' and ' ye,' of which the numerical letters are 6, 
 30, and 10, or together, 46; and 'beleed' is written 
 with 'be,' 'lam,' 'ye,' and ' dal,' which are 2, 30, 10, and 
 4, or, added together, 46. A simpleton is often called a 
 'Welee.' 
 
 " In the first place, if a person were to express a doubt 
 as to the existence of true Welees, he would be branded 
 with infidelity ; and the following passage of the Ckoran 
 would be adduced to condemn him : ' Verily, on the 
 favourites of the God no fear shall come, nor shall they 
 grieve.' This is considered as sufficient to prove that 
 there is a class of persons distinguished above ordinary 
 human beings. The question then suggests itself, ' Who, 
 or of what description are these persons V and we are 
 answered, ' They are persons wholly devoted to God, 
 and possessed of extraordinary faith; and according to 
 their degree of faith, endowed with the power of per- 
 forming miracles.' 
 
 " The most holy of the Welees is termed the Ckootb ; 
 or, according to some persons, there are ten who have 
 this title ; and again, according to others, four. The 
 term ' Ckootb,' signifies an axis ; and hence is applied to 
 a Welee who rules over others ; they depending upon 
 him, and being subservient to him. For the same reason 
 it is applied to temporal rulers, or any person of high 
 authority. The opinion that there are four Ckootbs, I am 
 told, is a vulgar error, originating from the frequent 
 mention of ' the four Ckootbs,' by which expression are 
 meant the founders of the four most celebrated Orders of 
 Durweeshes (the Rifa'eeyeh, Ckadireeyeh, Ahhmedeeyeh, 
 and Barahimeh), each of whom is believed to have been 
 the Ckootb of his time. I have also generally been told 
 
270 THE DERVISHES. 
 
 that the opinion of there being two Ckootbs is a vulgar 
 error, founded upon two names, ' Ckootb el Hhackeeckah' 
 (or the Ckootb of truth), and < Ckootb el Ghos ' (or the 
 Ckootb of invocation for help), which properly belong to 
 but one person. The term ' el Ckootb el Moo'tawellee' is 
 applied, by those who believe in but one Ckootb, to the 
 one ruling at the present time ; and by those who believe 
 in two, to the acting Ckootb. The Ckootb who exercises 
 a superintendence over all other Welees (whether or not 
 there be another Ckootb — for if there be, he is inferior to 
 the former) has under his authority Welees of different 
 ranks, to perform different ofhces, — ' Nackeebs,' ' Be- 
 deels,' &c, who are known only to each other, and 
 perhaps to the rest of the Welees, as holding such 
 offices. 
 
 " The Ckootb, it is said, is often seen, but not known as 
 such; and the same is said of all who hold authority under 
 him. He always has a humble demeanour and mean 
 dress ; and mildly reproves those whom he finds acting 
 impiously, particularly those who have a false reputation 
 for sanctity. Though he is unknown to the world, his 
 favourite stations are well known ; yet at these places 
 he is seldom visible. It is asserted that he is almost 
 constantly seated at Mekkeh, on the roof of the Kaabeh ; 
 and, though never seen there, is always heard at mid- 
 night to call twice, ' O thou most merciful of those who 
 show mercy ! ' which cry is then repeated from the 
 mad'nehs of the temple by the Mooeddins : but a re- 
 spectable pilgrim, whom I have just questioned upon 
 this matter, has confessed to me that he himself has 
 witnessed that this cry is made by a regular minister of 
 the mosque, yet that few pilgrims know this : he believes, 
 however, that the roof of the Kaabeh is the chief Murkaz 
 (or station) of the Ckootb. Another favourite station of 
 this revered and unknown person is the Gate of Cairo, 
 called Bab Zooweyleh, also called Bab Mootawellee. 
 Though he has a number of favourite stations, he does 
 not abide solely at these; but wanders through the 
 world, among persons of every religion, whose appear- 
 ance, dress, and language he assumes ; and distributes 
 
THE DERVISHES. 27 1 
 
 to mankind, chiefly through the agency of the subordi- 
 nate Welees, evils and blessings, the awards of destiny. 
 When a Ckootb dies, he is immediately succeeded in his 
 office by another. 
 
 " Many of the Mooslims say that Elijah, or Elias, whom 
 the vulgar confound with El Khidr, was the Ckootb of 
 his time, and that he invests the successive Ckootbs ; for 
 they acknowledge that he has never died, asserting him to 
 have drank of the fountain of life. This particular in their 
 superstitious notion respecting the Ckootbs, combined 
 with some others which I have before mentioned, is very 
 curious when compared with what we are told in the 
 Bible of Elijah, of his being transported from place to 
 place by the Spirit of God ; of his investing Elisha with 
 his miraculous powers and his offices, and of the sub- 
 jection of other prophets to him and to his immediate 
 successor." El Khidr, according to the more approved 
 opinion of the learned, was not a prophet, but a just 
 man, or saint, the Wezeer and councillor of the first 
 Zoo'l Karneyn, who was a universal conqueror, but an 
 equally doubtful personage, contemporary with the patri- 
 arch Ibraheem, or Abraham. El Khidr is said to have 
 drunk of the fountain of life, in consequence of which 
 he lives till the day of judgment, and to appear frequently 
 to Muslims in perplexity. He is generally clad in green 
 garments, whence, according to some, his name of Khidr. 
 
 I may here add that in a work which I possess in MS., 
 entitled " Hadeeket el Jevami'," or "An account of the 
 mosques, tekkiehs, &c. of Constantinople," it is stated in 
 the description which it gives of the mosque of St. Sophia, 
 that " in the centre of the holy mosque, under the Top 
 Kandil, and between the Musla gate and the Minber, 
 there is a picture of a door in the wall, marking the 
 Mokam, or place of Khidr; and that by the command 
 of Hazreti Khidr, the grandson of the celebrated pious 
 Mussulman Divine Ak Shems ed Deen, named Hamdi 
 Efendi, translated the tale of Yoossuf and Zuleikha 
 of Molla Jamee, in the centre of the mosque." (See 
 1 Kings xviii. 12, and 2 Kings ii. 9 — 16.) 
 
 Much veneration is shown in the East for the tombs 
 
272 THE DERVISHES. 
 
 of Walees, Sheikhs, and other deceased pious persons. 
 Throughout Constantinople one frequently meets with 
 similar tombs, on which a lamp is kept suspended and 
 lit at nightfall. Others are within Tw'behs, or mauso- 
 leums, more or less splendid, covered with costly shawls 
 or embroidered silks, and, either on the tombstone or on 
 a framed inscription, the names and titles of the deceased 
 are narrated at length. On the windows are seen pieces 
 of rags, tied there by those who believe they may profit 
 by the spiritual powers and holiness of the deceased. 
 These petty native offerings are called Nezr, or vows. 
 On this subject Mr. Lane says : — 
 
 " Over the graves of most of the more celebrated 
 saints are erected large and handsome mosques; over 
 that of a saint of less note (one who by a life of sanctity 
 or hypocrisy has acquired the reputation of being a Walee 
 or devout Sheykh) is constructed a small, square, white- 
 washed building, crowned with a cupola. There is gene- 
 rally directly over the vault in which the corpse is de- 
 posited an oblong monument of stone or brick (called 
 Turkeebeh), or wood (in which case it is called Tdboot),' 
 and this is usually covered with silk or linen, with some 
 words from the Ckoran marked upon it, and surrounded by 
 a railing or screen of wood or bronze, called ' Mucks oorah.' 
 Most of the sanctuaries of saints in Egypt are tombs ; 
 but there are several which only contain some inconsider- 
 able relic of the person to whom they are dedicated, and 
 there are few which are mere cenotaphs. The Egyptians 
 occasionally visit these and other sanctuaries of their 
 saints, either merely with the view of paying honour to 
 the deceased, and performing meritorious acts for the 
 sake of these venerated persons, which they believe will 
 call down a blessing on themselves, or for the purpose 
 of urging some special petition, such as for the restora- 
 tion of health, or for the gift of offspring, &c., in the per- 
 suasion that the merits of the deceased will insure a 
 favourable reception of the prayers which they offer 
 up in such consecrated places. The generality of the 
 Mooslims regard the deceased saints as intercessors with 
 the Deity, and make votive offerings to them. The 
 
THE DERVISHES 273 
 
 visitor, on arriving at the tomb, should greet the deceased 
 with the salutation of peace, and should utter the same 
 -salutation on entering the burial ground. In the former 
 case the visitor should front the face of the dead, and 
 consequently turn his back to the Ckibleh. He walks 
 round the ' mucksoorah,' or the monument, from left to 
 right, and recites the Fathhah inaudibly, or in a very low 
 voice, before its door, or before each of its four sides. 
 Sometimes a longer chapter of the Ckoran than the first 
 (Fathhah) is recited afterwards ; and sometimes a Khut- 
 meh (or recitation of the whole of the Ckoran) is per- 
 formed on such an occasion. These acts of devotion 
 are generally performed for the sake of the saint, though 
 merit is likewise believed to reflect upon the visitor who 
 makes such a recitation. He usually says at the close of 
 this, ' Extol the perfection of thy Lord, the Lord of 
 Might, exempting Him from that which they (the unbe- 
 lievers) ascribe to Him ' (namely, the having a son or a 
 partaker of his Godhead) ; and adds, 'And peace be on 
 the Apostles, and praise be to God, the Lord of all crea- 
 tures. O God ! I have transferred the merit of what I have 
 recited from the excellent Ckoran to the person to whom 
 this place is dedicated/ or ' to the soul of this Welee.' 
 Without such a declaration, or an intention to the same 
 effect, the merits of the recital belongs solely to the 
 person who performs it. After this recital the visitor, if 
 it be his desire, offers up any prayer for temporal or 
 spiritual blessings, generally using some such form as 
 this — ' O God ! I conjure Thee by the Prophet, and by 
 him to whom this place is dedicated, to grant me such 
 and such blessings ;' or, ' My burdens be on God and 
 on thee, O thou to whom this place is dedicated.' In 
 doing this, some persons face any side of the mucksoorah 
 and the Ckibleh ; but I believe that the same rule should 
 be observed in this case as in the salutation. During 
 the prayer the hands are held (raised upwards and open) 
 as in the private supplications after the ordinary prayers 
 of every day, and afterwards they are drawn down the 
 face. Many of the visitors kiss the threshold of the 
 building, and the walls, windows, mucksoorah, &c. This 
 
 T 
 
274 THE DERVISHES. 
 
 however, they disapprove, asserting it to be an imitation 
 of a custom of the Christians. The rich, and persons 
 of easy circumstances, when they visit the tomb of a 
 saint, distribute money or bread to the poor, and often 
 give money to one or more water-carriers to distribute 
 water to the poor and thirsty for the sake of the saint. 
 On these occasions it is a common custom for the male 
 visitors to take with them sprigs of myrtle : they place 
 some of these on the monument, or on the floor within 
 the mucksoorah, and take the remainder, which they 
 distribute to their friends. At almost every village in 
 Egypt is the tomb of some favourite or patron saint, which 
 is generally visited on a particular day of the week by 
 many of the inhabitants, chiefly women, some of whom 
 bring thither bread, which they leave there for poor 
 travellers, or any other persons. Some also place small 
 pieces of money on these tombs. These gifts are offer- 
 ings to the Sheykh, or given for his sake. Another custom 
 common among the peasants is to make votive sacrifices 
 at the tombs of their Sheykh s. For instance, a man makes 
 a vow (nezr) that, if he recover from a sickness, or obtain 
 a son, or any other specific object of desire, he will give 
 to a certain Sheykh (deceased) a goat, or a lamb, or a 
 sheep, &c. : if he obtain the object, he sacrifices the 
 animal which he has vowed at the tomb of the Sheykh, 
 and makes a feast with its meat for any persons who 
 may happen to attend. Having given the animal to the 
 saint, he thus gives to the latter the merit of feeding the 
 poor. It is a custom among the Mooslims, as it was 
 among the Jews, to rebuild, whitewash, and decorate 
 the tombs of their saints, and occasionally to put a new 
 covering over the turkeebeh or taboot ; and many of 
 them do this from the pharisaic motives which actuated 
 the Jews." 
 
 Besides the care taken to keep up, and in good order, 
 the tombs of deceased holy Sheikhs, Dervishes, &c. in 
 the East, these are frequently watched over by a pious 
 living brother Dervish, who abandons the world and its 
 attraction? for this purpose. Himself of undoubted 
 purity of conduct and character, his prayers are solicited 
 
THE DERVISHES. 275 
 
 by those in need of religious and spiritual consolation 
 and aid — often of a purely worldly nature — such as the 
 procuring of office, the favour of the Sultan, or other 
 person high in office. These guardians of holy tombs 
 may themselves be Sheikhs, and have with them one or 
 more Mureeds, to whom they give "spiritual" instruction. 
 They are of various Tareeks or " Paths," Nakshibendee, 
 Bedawee, Khalwetee, or Kadiree, &c; and considerable 
 rivalry exists among them, which degenerates into 
 calumny and ridicule. 
 
 A humorous ffrory has been told me regarding a Sheikh 
 near one of the larger cities of Asia Minor, who for 
 many years had watched over the tomb of a deceased 
 Dervish saint, attended by a youth, or Mureed, to whom 
 he was supposed to impart his spiritual knowledge. The 
 Sheikh possessed an extensive reputation for piety, and 
 even spiritual power and influence, and was consequently 
 much frequented by the peasantry, and even the neigh- 
 bouring gentry — especially the female part of the com- 
 munity. The Turbeh over the grave was a conspicuous 
 object, and contained two or three small rooms, in which 
 lodged the Sheikh and his disciple, and served as a dor- 
 mitory for any wandering Dervish who, on his way to 
 and from places of pilgrimage in various parts of Asia 
 Minor, might claim his hospitality. A lamp hung sus- 
 pended at the head of the grave, and this was always 
 kept burning at night, and even on certain days — such 
 as, for instance, that of the birth of the deceased — 
 and on Fridays, when visitors were most apt to frequent 
 the Sheikh for the purpose of presenting various gifts, of 
 imploring his prayers and blessings, and of oiTering 
 prayers over the sainted remains. The windows of the 
 little mausoleum were literally covered with bits of rags 
 tied there by the many persons who made vows or "nezrs" 
 to the saint ; and the reverence shown for both the living 
 and the dead saint, brought quite a revenue to the 
 former and his humble Mureed or disciple. The Sheikh 
 for many years had possessed a comely ass, on which he 
 was wont to make visits to his friends in the vicinity, 
 and a small amount of the veneration bestowed on its 
 
 t 2 
 
276 THE DERVISHES. 
 
 master, was even vouchsafed to his humble animal. As 
 to the Mureed, he became well versed in the routine of 
 the affairs of the Turbeh, and was supposed to exercise 
 considerable influence with his principal. He wore the 
 cap of the Tareek or Order of the Sheikh, though the rest 
 of his costume was rather the worse for long years of 
 wear; but this by no means affected his reputation — 
 indeed, on the contrary, poverty is so well known an 
 attribute of the " poor Dervish," and gives so much 
 interest to his career, that it forms the chief capital of 
 the fraternity, and enables them to Zander over the 
 world free from all fear of robbery, or of a want of 
 daily subsistence. It formed the " pride " of the 
 blessed Prophet, and therefore might readily do as 
 much for a humble Dervish, who, though generally 
 sadly deficient in cash, never had occasion to complain 
 of the want of food, as this flowed into the Turbeh in 
 abundance, especially on Fridays, through the bene- 
 volence and piety of the visitors. As to the Sheikh 
 himself, he wore the full costume of his Order, and 
 even added the green turban which designates descent 
 from the family of the Prophet, through his only child 
 and daughter Fatimah, the wife of 'Alee, the nephew 
 as well as son-in-law of the Prophet, and who finally 
 succeeded him as the fourth of the direct Caliphs of 
 Islamism. This turban constituted him a Said — Emir 
 or a Shereef—oi the family of Mohammed, and tended to 
 add greatly to his claims to popular veneration. Whether 
 he possessed the necessary Sened, or Silsilch-nameh 
 (Genealogical Register), to support his assumed descent 
 from so honoured a source might have been questioned ; 
 but no one cared or perhaps dared to entertain, much 
 less put in doubt, such a matter with regard to the 
 honoured Sheikh who passed his days, and even much of 
 his nights, in prayers over the sainted tomb of the 
 Dervish, whose name and good character were fully 
 described in the epitaph at its head. 
 
 The disciple, whose name was 'Alee, had never been 
 much remarked for any superior intelligence : but for 
 piety, and acquaintance with the duties of his position, 
 
THE DERVISHES. 277 
 
 no fault could possibly be found with him. He had 
 gradually assumed the sedate and calm exterior of a 
 pious Dervish, and always possessed a dignity of de- 
 meanour which was quite impressive on the minds of the 
 visitors of the 1'urbeh. It was predicted that some day 
 he would be sure to figure as an eminent Sheikh, and 
 destiny seemed to press him strongly in that direction 
 already. Quite as little was known of his origin and 
 parentage as of those of the Sheikh, his superior ; but 
 these are of little use to a Dervish, who, it is well under- 
 stood, has no claims to celebrity other than those 
 acquired by his own spiritual powers and personal repu- 
 tation. The Sheikh was his immediate spiritual director, 
 or Murshid, and all the knowledge which he possessed 
 was due to the oral instruction received from him. From 
 him he had taken the Beat, or initiation ; he had spent 
 long nights in prayer and meditation, and the visions of 
 the latter had been duly reported to and interpreted by 
 him, much to his own satisfaction and encouragement. 
 The time had therefore fully arrived when, according to 
 the rules of the Order, he must set out on his travels, for the 
 purpose of performing pilgrimages to various holy tombs 
 situated throughout Islam Lands, or to extend his wan- 
 derings as far even as that of rhe blessed Prophet and the 
 Ke'beh, or the shrines at Kerbelay, where are interred 
 the remains of the grandsons of the Prophet, Hasan and 
 Hosain, and others of the victims of the cruel usurpers 
 of the Caliphat, after the death of the fourth Caliph. 'Alee. 
 One Friday evening, after the visitors had all departed, 
 and the Sheikh and his pupil remained quite alone in 
 the Turbeh, the former renewed a topic which had 
 already been slightly touched upon on some previous 
 occasions, viz., of the necessity which existed for the 
 latter setting out upon his travels. This time a deci- 
 sion was come to, and it was mutually agreed upon that 
 on the following Sunday the young neophyte should 
 take his departure. " I have instructed you with much 
 care, my son," said the Sheikh, " and taught you all that 
 it is necessary for you to know, and your further continu- 
 ance here is not only of no use to you, but* even detri- 
 
278 THE DERVISHES. 
 
 mental to your career. As you well know, I possess but 
 little of the world's goods, but of what I have you shall 
 receive a bountiful share. You have now grown up to 
 manhood, and will be able to make your way in the 
 world, and by your pious appeals to the benevolent and 
 the wealthy, not fail to receive all the assistance of 
 which you may stand in need. On the morning afore- 
 named I will be prepared to equip you for your long and 
 tedious journey, and to bestow upon you my blessing." 
 So much goodness deeply impressed the heart and mind 
 of young 'Alee, and so overcame him, that, in place of 
 any answer, he devoutly pressed his Sheikh's hand to his 
 lips, and retired to meditate upon his future prospects, 
 and cultivate whatever spiritual visions might be sent 
 him by the Peer of the Order, or even by the blessed 
 Prophet himself. 
 
 Early on Sunday morning 'Alee arose, and awaited the 
 conclusion of the Sheikh's slumbers. The latter was not 
 long behind him, and after the usual salutations and 
 morning prayers, he gave his pupil some excellent 
 advice, and then quite overcame him by the declaration 
 that he had decided to offer him an evidence of the 
 great friendship which he had always entertained for him, 
 by the gift of his own long-treasured companion the ass, 
 on which he had rode for so many years, with its pack- 
 saddle, one of his own khirkas, or mantles, and a wallet 
 of provisions sufficient for some days' use. Besides 
 these, he presented him with a keshgool, or alms-cup, a 
 mu'een, or arm-rest, made of iron, in which was concealed 
 a goodly dagger with which to defend himself against 
 wild animals or in any other danger — for it was not to be 
 supposed that it could possibly ever be used as a means 
 of offence in the hands of a pious Dervish like himself, 
 travelling over the world only for the most peaceful and 
 honest motives — and a tiger's skin to throw over his 
 shoulders, as some protection against the. heat of the sun 
 and the colds of winter. But the most precious of all 
 his gifts was a nnskha or hamileh (amulet), which the 
 Sheikh had long worn suspended to his own neck in a 
 small metai cylinder, which seemed to be of some pre- 
 
THE DERVISHES. 279 
 
 cious metal, much resembling silver, greatly admired and 
 revered by the visitors of the Turbeh, in which so many 
 of his days had been spent. As to the ass, it had pecu- 
 liar claims to his consideration on account of its age 
 and truly venerable appearance. They had long served 
 together, and often suffered, especially during the winter 
 season, from the same cause, viz., a w T ant of food ; and 
 even now its lean condition seemed to indicate that pas- 
 ture was scarce, and a more nourishing diet decidedly on 
 the decline. Whether this was the case, or rather that 
 its teeth were imperfect, cannot be now stated with any 
 degree of accuracy ; but there .was one thing quite appa- 
 rent to 'Alee, and which he now remembered with reflec- 
 tions to which the coming future gave rise, that he and 
 the ass were nearly about the same age, and therefore 
 could readily sympathize with each other in whatever lot 
 their lives might hereafter be cast during their united 
 pilgrimage. 
 
 The ass was soon got ready for the journey, and its 
 load now consisted only of the wallet, the keshgool, and 
 the mantle, for 'Alee decided to start on his wanderings 
 on foot, like any ordinary Dervish, and so not accustom 
 himself, at the outset, to the luxury of a conveyance. The 
 Sheikh took a deep interest in all his preparations, and 
 when these had been got ready for the departure, he ac- 
 companied his pupil some half a mile or so from the 
 Turbeh, and then, coming to a stand-still, took his hand 
 in his own and devoutly blessed him, reciting the Fdtiha, 
 or first chapter of the Koran, with a tone of peculiar 
 benevolence. Then, bidding him farewell, he slowly re- 
 turned to the Turbeh, and 'Alee bent his way, not to the 
 town, but across the neighbouring valley, and towards the 
 distant mountain range which bordered the horizon. 
 
 For some days 'Alee journeyed onwards over the public 
 route, without much regard to its possible termination, 
 and with a very vague idea of the direction which he was 
 taking. His provisions were becoming low, and his 
 companion's strength was failing from the want of a 
 better nourishment than that offered by the wayside. 
 His nights had been spent in true Dervish style, under 
 
280 THE DERVISHES. 
 
 the cover of a hospitable tree, or beside a bountiful 
 spring of water, and few had been the alms which he, 
 thus far, had received from passers-by. Hunger, however, 
 had not as yet rendered it necessary for him to appeal to 
 the benevolent for assistance; and as he was naturally 
 of a timid disposition, he rather had avoided than 
 sought companionship on his way. Indeed, it is so 
 usual to meet with wandering Dervishes in the great 
 routes of Asia Minor, that his appearance attracted no 
 particular notice. But one day, towards nightfall, 'Alee 
 was much fatigued by the exertions which he had been 
 compelled to make to induce his companion to pro- 
 ceed : and, indeed, the ass had several times actually 
 lain down by the way-side from sheer exhaustion. The 
 day had been extremely warm, and little shelter or pas- 
 ture had been found for their relief. Finally, age and 
 its infirmities overcame the animal, and falling down, it 
 seemed to fail rapidly. A few minutes of heavy breath- 
 ing, then a quivering of all its limbs, a gurgling in its 
 throat, and a reversion of its eyeballs, and all was over. 
 'Alee was left alone in the world by the side of a dead 
 ass, with no one to sympathize with him in his loss, or 
 from whom to seek consolation in his grief. Overcome 
 by his feelings, he folded his arms across his breast, and 
 gave vent to his sorrow in a copious flood of tears. The 
 vast plain in the midst of which he stood now appeared 
 to him peculiarly desolate, and his thoughts reverted to 
 the distant Turbeh in which so many years of his life 
 had glided away, free from care or anxiety. To this he 
 could, however, no more return, and the dead ass served 
 as the last link which connected him with his deserted 
 home and venerated instructor, its pious Sheikh. It 
 might be said, that this was the first time he had 
 ever experienced real grief, and his lonely condition 
 added to its poignancy. 
 
 Whilst the young Dervish was thus situated, he be- 
 held on the distant horizon a small cloud of dust rise, 
 which indicated the approach of visitors, and gave to 
 him the reflection that, lest he should be held responsible 
 for the decease of his late companion, he would do well 
 
THE DERVISHES. 28 1 
 
 to drag him away from the public road ; and, as well as 
 he was able, under the circumstances, to conceal his 
 remains beneath its sandy soil. It did not take him 
 long to put this plan into effect, and so, in a short space 
 of time, he had succeeded in digging a hole sufficiently 
 deep to contain the thin body of the deceased animal. 
 When this was done he sat down by the side of the 
 newly-made grave, and indulged in a fresh flow of tears. 
 In the meantime, the small cloud of dust which 'Alee 
 had seen in the distance, and which had excited his 
 apprehensions, gradually increased, and speedily ap- 
 proached him. Seated by the grave of his late com- 
 panion, the ass, his mind became filled with reflections 
 of a desolate and alarming nature ; friendless and alone 
 in the wide and desert world that surrounded him, he 
 watched the arrival of the coming interruption to his 
 grief with no ordinary interest Although not very near 
 to the road, he was not so distant as to be able to hope 
 to escape the notice of those who were approaching, and 
 a vague feeling of danger greatly agitated him. He 
 began to regret that he had buried the ass from view, 
 and half determined to disinter it, so that there could be 
 no misapprehension as to the truth that the deceased 
 was only an ass, dead from sheer age and exhaustion, 
 and not a human being, whose death might be attributed 
 to violence. In case of suspicion, thought he, they can 
 readily remove the thin cover of earth which conceals 
 its remains, and so verify the fact of my assertion of 
 innocence. With this reflection he had almost recovered 
 his composure, and modified somewhat his grief, when, 
 the dust rising higher and higher in the air, he could 
 distinctly perceive emerge from it quite a numerous 
 cavalcade of Mussulman travellers, none of whom, as 
 yet, seemed conscious of his existence. In advance of 
 the group was one who seemed to be the most prominent 
 of the company; either from the unpleasantness of the 
 heat and atmosphere, or from fatigue, the party hastily 
 rode on in silence, and he hoped that it would pass him 
 by unnoticed. From, however, an intuitive impulsion ol 
 respect, common to all the people of the East in the 
 
282 THE DERVISHES. 
 
 presence of even possible superiors, as it neared him 
 he rose to his feet, and so, perhaps, attracted the atten- 
 tion of the whole company. Surprised by so sudden an 
 apparition, their faces were all immediately directed 
 towards 'Alee, some nods were exchanged amongst them, 
 and the leader of the group, having suddenly come to a 
 halt, he turned to one of his attendants and directed 
 him to ride up and see who the lonely individual was. 
 
 Now the party in question was that of a wealthy Bey 
 of the neighbourhood, returning from a distant visit to 
 the governor of the province, attended by a numerous 
 retinue of his own servants, and by several of the prin- 
 cipal inhabitants of the little town in which he resided, 
 not many miles off, among the hills, which, in a clearer 
 atmosphere, were visible from the spot on which 'Alee 
 stood. Though somewhat fatigued by the ride over the 
 dusty plain, and overcome by the heat of the day, now 
 almost spent, the Bey was not insensible to the wants of 
 others, and thought that the individual in question might 
 be some wayfaring traveller in need of assistance. Mus- 
 sulman hospitality and generosity is never more promi- 
 nent than on those occasions when it is asked for by 
 silent respect ; and to have passed 'Alee by unnoticed 
 would have been a strange deviation from this noble 
 characteristic of the Eastern gentleman. The attendant 
 had only to approach 'Alee to discover, from his Dervish 
 cap, his tiger skin, and the keshgool suspended at his 
 side, that he belonged to one of the fraternities of the 
 Islam Orders. So, turning back to the Bey, he informed 
 him that the stranger was a poor Dervish. On hearing 
 this, the whole company followed its leader to the spot 
 where 'Alee stood, trembling with apprehension, and his 
 countenance still showing the grief which he had so 
 recently felt for the loss he had sustained. 
 
 After the exchange of the usual Mussulman salutation, 
 the Bey was struck by the circumstance that the poor 
 fellow was standing beside a newly made grave, un- 
 doubtedly that of a recently deceased brother Dervish ; 
 and he was struck with the strange fate or providence 
 that had led them to so desolate a spot, the one to die 
 
THE DERVISHES. 283 
 
 there, and the other to inter his remains, where neither 
 water could be procured for the requisite ablutions of 
 the dead prescribed by Islam holy law, nor an Imam 
 to assist at so touching a ceremony. He made inquiry 
 of 'Alee as to the time of the decease, and learned that 
 it had even occurred during the present day ; and to the 
 question as to how long they had been companions, 
 'Alee, with much emotion, added that, from his earliest 
 youth, they had almost been inseparable. Deeply touched 
 by so tender an attachment and devotedness between 
 two brothers, the Bey deemed it unnecessary to make 
 any more inquiry as to the history of the deceased. 
 After a few words exchanged between him and one or 
 two of the better dressed companions of his journey, 
 turning towards 'Alee, he stated to him that he regarded 
 the whole circumstance as one of a particularly provi- 
 dential character, intended as a blessing to the whole 
 neighbouring country, which had never possessed, he 
 added, any of the advantages always derived from the 
 protection and spiritual influence of the grave of an 
 holy man ; and that one such was greatly needed by the 
 community. We beg you, therefore, he continued, to 
 consent to remain amongst us ; and if you do so, we 
 will, without any loss of time, have a goodly Turbeh 
 constructed over the sainted remains of your deceased 
 brother, which shall remain under your own especial care 
 Too much affected by the recent occurrence of the day 
 to enter into any explanations of the real facts of the 
 case, or perhaps fearful that an exposition of the truth 
 might be so mortifying to the Bey, as to result in an 
 immediate and severe exhibition of arbitrary power upon 
 his own person, for having conferred the honours of burial 
 upon an ass, which are only due to a human being, 'Alee 
 was unable to utter a word of remark. Perhaps, also, he 
 was not dissatisfied with the favourable turn which had 
 thus, unexpectedly, occurred to his fortunes, and found 
 that silence neither committed him to a falsehood, nor 
 betrayed imprudent truth. He, therefore, said nothing, 
 and only by his countenance and a low salutation, con- 
 sented to sacrifice any private desire he might entertain 
 
284 THE DERVISHES. 
 
 for the prolongation of his travels, and pilgrimages to 
 holy tombs, for the spiritual benefit to the pious Mussul- 
 mans of the surrounding country. " Remain here, and 
 watch over the remains of your deceased brother," said 
 the Bey, " and we will have the Turbeh commenced 
 without delay. I will even, to-night, have some pro- 
 visions and drink sent you from my own family, and you 
 shall, henceforth, be in want of nothing necessary for 
 your comfort." 
 
 With these parting words, the Bey turned his horse 
 again towards his route, followed by all of his company, 
 and gradually receded from sight. In the course of an 
 hour or two he reached his home, and the news of the 
 decease of a pious Dervish on the plain, and of the in- 
 tention of the Bey to erect a Turbeh over his hallowed 
 remains, soon became known over the little town or 
 village in which he and his companions resided. 
 
 As to 'Alee, he made a frugal meal from the now 
 almost empty wallet bestowed upon him by his venerated 
 Sheikh ; and as the sun was descending behind the hills 
 of the distant horizon, devoutly spread his tiger skin 
 (the hair of which, from long use, was quite worn off) 
 upon the earth, beside the grave of his lamented com- 
 panion, and performed the Namaz appropriate to the 
 fourth period of the day prescribed by the Islam Pro- 
 phet. Having no water with which to perform the 
 requisite G/ioos/, or ablutions, he, according to usage, 
 made use of sand for that purpose, and so acquitted 
 himself of his religious duties. These he had been in- 
 structed never to omit, and to perform them as strictly 
 in a crowd as in a desert place — in the Turbeh, or by 
 the way-side — and thus leave no room to doubt his 
 piety and strict observance of all the injunctions of the 
 "Path" or Order to which he belonged, and to religion 
 in general. Then placing his keshgool under his head, 
 and his mu'een by his side, as a means of defence in 
 case he should be attacked by any wild animal during 
 the night, his skin serving him for a bed, and his mantle 
 for a cover, he sought relief and calmness in sleep from 
 the sorrows and anxieties of the past day. Some time 
 
THE DERVISHES. 285 
 
 before midnight he was roused by the sound of a human 
 voice and the noise of an animal's feet, and, jumping up, 
 he was addressed by a Mussulman peasant, sent by the 
 Bey, with an abundant supply of food and water for his 
 use. The bearer stayed but a short time, and on deli- 
 vering the provisions, told 'Alee that he had also been 
 directed to repeat to him the desire of the Bey, that he 
 should continue to watch by the remains of his deceased 
 brother, over which a Turbeh was to be commenced as 
 soon as possible. Then devoutly kissing 'Alee's hand, 
 and pressing it to his forehead, in token of deep respect, 
 he begged his blessing and prayers, and set off for the 
 place from which he came. 
 
 On the following day 'Alee had occasion to review the 
 labours of the previous one, and to place the remains of 
 his late companion considerably deeper in the ground 
 than he had primitively done, and also to raise the earth 
 above them in such a manner as to give to the spot 
 more the appearance of a properly constructed grave. 
 He also threw some water over the fresh earth, either as 
 an oblation or to harden the surface. Whilst thus en- 
 gaged, he was not surprised to perceive in the distance 
 the approach of visitors, perhaps of travellers, perhaps 
 of workmen, sent for the construction of the Turbeh. 
 With more calmness and composure than on the pre- 
 vious occasion, he quietly watched their approach, which 
 was but slow ; and perceiving that the company was 
 formed of waggons heavily laden, drawn by oxen and 
 buffaloes, and the drivers pointing to himself, he became 
 convinced that he was the object of their visit. Lest he 
 should not have time to perform them, after their arrival, 
 he now spread his skin beside the grave of his lost friend, 
 and was busily engaged in the performance of his Namaz 
 when the waggons drew near, and out of respect for his 
 evident piety, the drivers stood at some little distance 
 from him, until their completion. It was readily seen 
 how forcible was the impression which this simple act of 
 piety made upon them, for, after saluting 'Alee, they each 
 came forward and kissed his hand. A little group was 
 soon formed around the newly-made grave, and two 
 
286 THE DERVISHES. 
 
 pieces of plank were at once erected at its head and 
 foot by one of the workmen. The loads were next dis- 
 charged, the circumference of the building was laid out, 
 and the construction of the Turbeh at once commenced. 
 We must now pass over a period of several years. The 
 Turbeh, or mausoleum, had long since been constructed, 
 and 'Alee been constituted the Turbehddr, or keeper of 
 the holy tomb of the deceased, whose venerated remains 
 rested peacefully beneath its little dome. The structure 
 seemed to be formed much after the model of the other 
 one, in which he had spent so many days of comfort 
 with his Sheikh ; and if he had really any part in shaping 
 it, there is no doubt but that the resemblance was inten- 
 tional. In place of two pieces of wood, an equal number 
 made of marble now marked the grave of the deceased. 
 On the one at its head was inscribed an epitaph, com- 
 mencing as usual with " Him, the Creator and the 
 Eternal," and adding, " This is the tomb of the cele- 
 brated Kootb, or Axis, of eminent piety, the renowned 
 Sheikh 'Abdul Kadir, of the Tareek, or Order, of the 
 Kadirees. Say a Fatiha (the opening chapter of the 
 Koran) for his soul." As if so eminent a San ton could 
 not possibly be equalled in stature by ordinary humanity, 
 the length of the grave was considerably extended, and 
 full ten feet of space showed the size of the great man 
 whose bones were considered so great a blessing to the 
 locality in which they reposed. The tomb was sur- 
 rounded by a wire network, to keep it from the pollution 
 of impure hands ; and not unfrequently a costly shawl, 
 or a rich silk article of apparel was spread over this, to 
 remain there, however, only for some days, and receive 
 for its future wearer the benefit of the spiritual powers of 
 the revered and holy deceased. A lamp hung suspended 
 within the enclosure, which at nightfall was carefully 
 lighted, and a pious lady of the neighbouring town had, 
 just before her decease, appropriated a sum of money as 
 a Wakf, or votive offering, from which to support the 
 expense of keeping up this lamp. Other Wakfs had 
 also been left for the support of the Turbeh generally, and 
 to ensure the comfort of the pious individual who 
 
THE DERVISHES. 287 
 
 watched over the tomb. In the windows of the Turbeh 
 could be seen innumerable pieces of cloth and cotton 
 fabrics tied there in evidence of the nezrs, or vows of 
 the visitors who had come to ask spiritual aid from the 
 deceased ; many of them from young Mussulman maidens, 
 who, not being able orally to make known their affection 
 for the objects of their preferences, sought, through the 
 spiritual powers of their renowned Sheikh, to reach their 
 hearts in an indirect manner — an usage unknown to or 
 unpractised by the now Islam world ; or from married 
 ladies, to secure the wavering affections of their hus- 
 bands — or acquire the cares of maternity — through his 
 intercession. Few persons ever passed by the Turbeh 
 without stopping to offer a prayer at its tomb, and such 
 visits were a source of no little emolument to 'Alee, 
 who now bore the full title of " 'Alee the Sheikh." 
 It was not uncommon for persons highly placed 
 in official as well as social position throughout the neigh- 
 bouring country, to send him a present, and ask his 
 intercession with the deceased saint in their behalf, and 
 for the promotion of their worldly interests. The Sheikh 
 'Alee, much to the dissatisfaction and mortification of 
 sundry maidens and wealthy widows of the neighbour- 
 hood, had refused to join his lot in life with theirs, and 
 change his solitary position for one more in harmony 
 with their own desires and regard for his welfare. Fol- 
 lowing the example of the Sheikh by whom he had been 
 educated, he preferred passing his life in a state of celibacy, 
 his only companion being a comely youth, then of some 
 twelve or fourteen years of age, whom he had found desti- 
 tute and an orphan, in one of the villages of the vicinity. 
 Sheikh 'Alee's renown had spread far and wide over 
 the surrounding country. His eminent piety, and the 
 innumerable miraculous occurrences at the Turbeh, all 
 attributed to his prayers and the spiritual powers of the 
 holy Santon over whose tomb he presided, tended greatly 
 to acquire for him and it an enviable celebrity. News 
 of it had reached even as far as the Turbeh in which he 
 had been educated, and created no little surprise in the 
 mind of its Sheikh. He had never heard of the pre- 
 
288 THE DERVISHES. 
 
 sence nor of the decease of any eminent member of his 
 own fraternity, much less of the existence of so pious a 
 Sheikh as the one must be who presided at his tomb. 
 Curiosity, as well perhaps as jealousy, deeply penetrated 
 his heart, and finally decided him to make a pilgrimage 
 in person to a tomb so renowned for its sanctity. One 
 fine autumn day the now venerable old Sheikh closed 
 his Turbeh, and set out on a journey, which, at his 
 time of life, was not free from much inconvenience and 
 fatigue. The object in view, however, was so important 
 to his own interests, both temporal and spiritual, that 
 he considered it quite providential, and worthy of his 
 declining days. At least, so he gave out to the usual 
 visitors at his own shrine ; and the painful effort which 
 it required greatly enhanced his own already high repu- 
 tation. He therefore set out, with the prayers and 
 blessings of all his friends and admirers. Travelling by 
 easy stages, the aged Sheikh finally reached the object 
 of his little pilgrimage, and on Friday noon arrived at 
 the Turbeh by the way-side. 
 
 There were many visitors present on the occasion in 
 question. Ladies had come there in such wheeled con- 
 veyances as the country furnished ; others rode there on 
 horseback, quite in the same fashion as the men : not a 
 few bestrode gentle donkeys, especially the more aged 
 and infirm ; and men came, some on horseback, and 
 some even on foot. A few trees, which had grown up 
 under the care of Sheikh 'Alee and the protection of the 
 holy tomb, afforded these visitors some shade during the 
 heat of the day, and copious draughts were imbibed 
 from a well which had been sunk in close proximity to 
 the tomb, the waters of which had become widely cele- 
 brated for their healing qualities. Mingling among the 
 crowd, the old man attracted but little attention, and after 
 the performance of the usual prayers at the holy tomb, 
 he sat down in quiet beside it, his mind filled with pious 
 meditations on the Prophet, the Peer of his Order, and 
 the holy deceased in general. As Sheikh 'Alee passed 
 frequently by him, he had abundant opportunity of seeing 
 his features, now considerably changed by time, and a 
 
THE DERVISHES. 289 
 
 goodly beard which ornamented his features, and greatly 
 added to the venerableness of his appearance. Although 
 his head was covered by a green turban of considerable 
 dimensions, showing his direct descent from the blessed 
 Prophet, more than once it flashed across the mind and 
 memory of the old man that he had seen him under 
 other circumstances and in some other part of the world. 
 Indeed, he at one moment almost thought that he had 
 some resemblance to his former pupil, but as he had 
 never heard from, or of him, since his departure, he con- 
 cluded that it was only accidental, and that 'Alee must 
 have long since joined the list of the deceased. Gradu- 
 ally the visitors departed, and towards nightfall the two 
 eminent Sheikhs remained alone at the Turbeh, attended 
 only by the comely youth afore alluded to. It was only 
 then that any communication took place between them, 
 and very soon the old man became fully convinced that 
 the younger Sheikh was none other than his former pupil. 
 The former made no difficulty in admitting the fact, and 
 an intimacy soon was renewed between them. The 
 flourishing condition of his late eleve was a source of 
 much satisfaction to the old man, and dispelled any 
 feelings of envy which he might have previously enter- 
 tained. Sheikh 'Alee, on his part, seemed to be extremely 
 happy on receiving the visit of his former master, and 
 treated him with much respect and consideration. They 
 freely talked over the interests of their particular Turbehs, 
 and the old man admitted that the growing celebrity of 
 the newer one had considerably affected that of the old. 
 The old man, being now no longer able to restrain his 
 curiosity, begged Sheikh 'Alee to be so good as to inform 
 him who was the revered member of their Order whose 
 remains were interred in the Turbeh. But on this point 
 his former pupil made some objection to enlighten him. 
 Pressed, however, to inform him of what so deeply inte- 
 rested the character and welfare of their common Order, 
 'Alee, after exacting a most formal promise of secrecy, 
 narrated to his late master the entire history of his 
 journey thus far, on the pilgrimage on which he had 
 originally set out, its sudden termination, with the untimely 
 
 u 
 
290 THE DERVISHES. 
 
 death of the aged ass which he had so generously be- 
 stowed upon him, and the manner in which its remains 
 had been canonized by popular favour, he having only 
 to offer no opposition to what he verily believed was 
 brought about by a direct intervention of Providence for 
 some wise purpose, the ass having perhaps been the 
 receptacle of the soul of some re-embodied saint. 
 To this frank avowal the old man did not make even 
 a show of surprise, and received the information 
 with his usual calm and dignified demeanour. At 
 this 'Alee was somewhat astonished and alarmed, 
 lest it might prove ominous to the continuance of 
 his heretofore most peaceful and prosperous career as 
 a Sheikh. With this reflection he thought he would 
 venture to inquire, for the first time in his life, what holy 
 man was interred at the Turbeh of the old Sheikh, his 
 former master, but found him equally uncommunicative 
 on such a subject. As a matter of reciprocity and mutual 
 confidence, he pressed him for information on so deeply 
 interesting a subject ; and it was only after having given 
 him a most solemn pledge of secrecy, that he learned, 
 with no little surprise, that the deceased saint over which 
 the venerable Sheikh had presided for so many years, 
 and to which so many of his own earlier prayers and 
 supplications had been offered, were those of none other 
 than the father of his own once so lamented companion, 
 and now so highly venerated saint, the ass, which had 
 been bestowed upon him by his master, with his blessing. 
 
THE DERVISHES. 
 
 291 
 
 CHAPTER XIV. 
 
 It has been heretofore shown that the principles enter- 
 tained by the more modern Tareeks, or Orders of the 
 Dervishes, first became prominent in Persia and Bokhara, 
 though it is scarcely to be doubted that they originated 
 in Arabia. From thence they travelled into Turkey, 
 Syria, and Egypt, and even along the shores of the 
 Mediterranean, as far as Morocco. 
 
 In Malcolm's "History of Persia" are found some 
 interesting details of the original Orders of the Soofees, 
 taken from Persian manuscripts, which may be fully 
 depended upon for their accuracy. It is therein stated 
 that the original sects were two in number, viz., the 
 Haloolieh) or the " Inspired," and the Itihadieh, or the 
 " Unionists," out of which grew five branches. Of these, 
 the first is the Vusoolieh, or the " United ; " the second, 
 the 'Ashkieh, or the " Loving ; " the third, the Telkeenieh, 
 or the " Learned ; " the fourth, the Zureekieh, or the 
 " Penetrating ; " and the fifth, the Vahdetieh, much re- 
 sembling the Itihadieh, the chief principle being the 
 great primitive dogma of mankind, the Unity of the Deity. 
 
 The first branch maintains that God has entered, or 
 descended into man, and that the Divine Spirit enters 
 into all those who are of a devout and intelligent mind. 
 
 The second believes that God is one with every en- 
 lightened mind, and that the immortal part forms its 
 union with God, and becomes God. They say that the 
 divine nature of Christ, who is called by all Mussulmans 
 the Rooh Allah, or " Spirit of God," was derived from 
 the Spirit of the Deity having entered the womb of the 
 Virgin Mary. 
 
 The third and fourth have no very distinct dogma. 
 u 2 
 
292 THE DERVISHES. 
 
 The fifth maintains that God is in everything, and that 
 everything is in God. They admit that their principles 
 are the same as those of the ancient Greek philosophers 
 of Greece, especially of Plato, who, they assert, maintains 
 that God created all things with his own breath, and that 
 e\erything is thus both the Creator and the created. 
 This principle, in many of the modern writings of the 
 Dervishes, is called the Nufs, or "■ breath of God," and, 
 as applied to man, is deemed to be the human part of 
 animated nature, and distinct from the Rook, or " soul," 
 the immortal part. 
 
 There are many Dervish Orders in Bokhara, nearly all 
 of the Simnee, or orthodox kind, more closely attached 
 to the dogmas of the Koran and its Prophet than those 
 of Persia, which are almost all S/iee'a, and advocates of 
 the Caliph 'Alee. The people of these two countries are 
 much divided by their religious sentiments, though with 
 'Othman those of Bokhara have a strong sympathy. I 
 regret to be unable to give any account of the Dervish 
 Orders of the latter country, and believe that they are 
 particularly fanatic and hostile to all non-Mussulmans. 
 
 M. Le Cte. A. de Gobineau, formerly secretary of the 
 French Embassy in Persia, in 1859 published a small 
 work called " Three Years in Asia," and on the subject 
 of the religion of the people of Persia, gives some interest- 
 ing accounts, from which I borrow the following summary. 
 
 " The first sovereign of the dynasty of the Sefdvees, 
 who mounted the throne in the 16th century, was not a 
 Mussulman. He was a Soofee. The partiality of the 
 Persians for 'Alee had already given birth to several 
 sects, which extended as far even as Syria, the greater 
 part of which were Sheeites. The Mollahs of Persia had 
 always a tendency in that direction. The new dynasty, 
 in accordance with them, made it the religion of the 
 State, modified considerably the oral doctrine (of the 
 Hadees, or traditions), and broke off from the rest of 
 Islamism. From this moment, the interpretation given 
 by the Persians to the law of Mohammed, received a 
 consecration. They became Legitimists. The existence 
 of an ecclesiastical body, the exaggerated cult of the 
 
THE DERVISHES. 293 
 
 Imams — a theology as refined and exuberant in de- 
 velopments as the Koran is simple — and the veneration 
 of saints, out of whom they made demi-gods, was all 
 formed into a doctrine, now not only tolerated and 
 favoured, but even commanded. The Mollahs, in fact, 
 became the absolute masters of the empire. These, 
 however, having assumed a despotic sway over the 
 people, they became the object of satire and invectives, 
 out of which grew a struggle ; and the sovereign having 
 taken the part of the latter, these prevailed, and in- 
 creased the civil power at the expense of the religious." 
 
 The Eastern idea that the spirit or soul returns to this 
 world, and lives again in a new body, long after the de- 
 cease and decay of its primitive corporal form, is held 
 as true by many of the modern Sheikhs of Persia. With 
 them the belief in the re-existence of the Imam Mehdee 
 is stronger than among any other Mohammedans. 
 They are, as aforementioned, with few exceptions, 
 'Aleeides, and attach the greatest importance to all of 
 the members of his family— the twelve Imams. The 
 transmigration of the soul from one body to another is 
 fully developed in their estimation of the Mehdee. It is, 
 perhaps, borrowed from a parallel in Christianity, or 
 may even be traced to the Old Testament.* The 
 Mehdee, according to them, still lives, and will again re- 
 appear in a new body. It forms the chief principle of 
 the religion of the Druzes, who hold that the great 
 apostle of their faith, Hakeem bi emr Ittah, possessed the 
 soul of the 1 2th Imam. The Persians place but 
 small faith in some of the dogmas of the Koran, and 
 having superseded its founder by the person of 'Alee, are 
 disposed even to doubt the authenticity of certain por- 
 tions of it, or at least to interpret it after the manner of 
 the Sunnees. The Dervish Orders of Persia are less 
 good Mussulmans than the people at large, and carry the 
 principle that the " spiritual part of man emanated from 
 God, and will return to Him," and will as that man, 
 through a state of extreme piety and religious fervour, 
 becomes re-united, or near to God, to an extreme degree. 
 * Elias. 
 
294 THE DERVISHES. 
 
 This same approach to the Divinity is supposed by them 
 to give to the pious Dervishes great " spiritual power," 
 so as to enable them to overcome the ordinary laws of 
 nature, and therefore to perform superhuman, or other- 
 wise " miraculous " acts. The most remarkable of these 
 Dervishes, however, are not actually Persians, but come 
 from India. M. de Gobineau describes one of -these, 
 who visited Teheran, from Cashmere, as " dressed in a 
 cotton robe, much torn, his long and thin arms penetra- 
 ting two sleeves, which scarcely held to the body ; he was 
 barefooted; his head covered with a mass of black 
 shaggy hair ; his eyes of a surprising brilliancy, and teeth 
 of the greatest whiteness, offering a striking contrast to 
 his dark Eastern complexion. He had travelled all 
 over India, Turkistan, and the whole Eastern world ; 
 and public report declared that he was possessed of the 
 most extraordinary secrets. 
 
 The Nosairees of Persia seem, from M. de Gobineau's 
 account of them, to be those who entertain the most 
 extreme principles of the 'Aleeide Dervishes. They 
 call their religion that of the Ehl el Hakk, or the 
 " People of Truth." The Arabs and Turks call them 
 Nosairees, the Persians, the ''Alee llahees. The former 
 assimilate them to the Christians of the East, whilst 
 the latter suppose that they consider 'Alee as God, and 
 so adore him. There are numbers of this sect in Con- 
 stantinople, mostly from Persia, and the same exist in 
 various parts of Asia Minor. He states that the 'Alee 
 llahees (believers in the divinity of 'Alee) are different 
 from the Ehl el Hakks, inasmuch as the former distinctly 
 declare that the son-in-law of the Prophet was an incar- 
 nation of the Deity, and it is for this reason that they are 
 considered by the more rigid Mussulmans as assimilated 
 to the Christians, who attribute the same divine character 
 to Jesus Christ, whilst the Ehl el Hakk consider that 
 every one may, by superior piety and love of God, 
 become joined to Him, or even become God. 
 
 I make special mention of these two sects of Persia, 
 whence came almost all of the Dervish Orders now in 
 the Ottoman Empire — and refer particularly to the 
 
THE DERVISHES. 295 
 
 principles entertained by the Bektashees before de- 
 scribed. They have but little respect for Islamism, 
 though they hold themselves to be Mahoramedans. The 
 Ehl el Hakk carry the dogmas of the Bektashees 
 to an extreme degree ; they consider the Koraishite 
 Prophet (Mohammed) as an impostor, and do not either 
 frequent the mosques nor perform the prayers, except 
 when it is absolutely necessary. They pretend to a 
 purely spiritual religion, and are very tolerant to other 
 religions. They differ from ordinary Mussulmans by 
 not believing in any legal impurity, and so have no need 
 of the ablutions prescribed by the former. They divide 
 themselves into the Ehli Sheri'at, or those of " religious 
 legal law;" the Ehli Me'arifat, or those of "religious 
 knowledge or wisdom •" the Ehli Tarikat, or those of 
 the " destructive orders ;" and the Ehli Hakeekat, or Ehli 
 Hakk, or those of the " true faith," or " truth." By their 
 theory, the first are those who follow the ordinances, of 
 the religious law, and among them are considered the 
 Jews and Christians ; the second are those who still seek 
 for higher and more extensive knowledge, among whom 
 are the Soofees, whose beliefs are quite pantheistic ; and 
 by considering each human soul as a Divine emanation, 
 expose themselves to much persecution by an assumption 
 which would, in extensis, place them superior to ordinary 
 humanity. As this incarnation of man originates in 
 India, this doctrine may be considered semi-Hindoo — 
 serni-Ghebre. The second (Ehli Me'arifet) are those who 
 seek for divine knowledge, and, having obtained it, are 
 superior to the ignorant ; whilst the third (Ehli Tarikat) 
 are those who have found and entered upon the true 
 path, which leads to divine inspiration. 
 
 Malcolm, in his " History of Persia," on the subject of 
 the Dervish principles (Soofeeism) also says : — " So as 
 to secure fidelity and secrecy, the Mureed or Novice is 
 required to place himself under the guidance of a Sheikh 
 or Master of the Order, who is regarded as possessing a 
 peculiarly holy character, and to place implicit confi- 
 dence in his tuition, as well as to submit to his will, 
 
t§6 THE dervishes. 
 
 quite — to use the Dervish expression — "like a dead 
 body in the hands of an Imam." 
 
 Dervishes represent themselves as entirely devoted to 
 •ifakk, or " the Truth," and as being incessantly occu- 
 pied in the adoration of Allah — a union with whom they 
 desire with all the ardour of a Divine love. The Creator 
 is, according to their belief, diffused over all His crea- 
 tures. He exists everywhere and in everything. They 
 compare the emanations of His Divine Essence and 
 Spirit, to the rays of the sun, which they conceive to be 
 continually darted forth and reabsorbed, it is for this 
 reabsorption into the Divine Essence — to which their 
 immortal parts belong — that they continually aspire. 
 This return to the Deity is fully carried out in a verse 
 of the Koran (2d Chap.), which says : — "All mankind 
 are of, and will return to, Him." This verse is the basis 
 of much of what is peculiar to the Dervish doctrine. 
 They believe that the soul of man, and the principle of 
 life, which exists throughout all nature, is not from God, 
 but of God. In their sophistry they use the term 'Alem 
 i Khiyal ("delusive world") to signify that we are con- 
 tinuously in a state of delusion with regard to the 
 Maddeh, or Matter, of which the universe is formed ; 
 that the " Light of God " is the animating principle which 
 enables us to see the latter — viz. the " matter " — just as 
 would be the case did not light shine upon all objects, 
 and so render them visible to the eyes ; and that God 
 having poured His Spirit over the universe, its light 
 became diffused everywhere, and intelligence beamed 
 upon the mind of man. This is also called the Vahdet 
 el Vnjood, or " unity of being " — the One God being every- 
 where and in all things. 
 
 Their doctrine teaches that there are four stages or 
 degrees, called the four columns of the Order, through 
 which living man must pass before he can attain to the 
 highest grade — that of " Divine Beatitude " — when his 
 corporeal veil will be removed and his emancipated soul 
 will rejoin the glorious Essence from which it had been 
 separated, but not divided. The first of these stages is 
 that of humanity, called the Shee'at, or that of " holy 
 
THE DERVISHES. 297 
 
 law," which supposes the Mureed or disciple to live in 
 obedience to the written law, and to be an observer of 
 all the established rites, customs, and precepts of the 
 (Islam) religion, which are admitted to be useful in 
 regulating the lives and restraining the vulgar mass 
 within the proper bounds — as souls cannot reach the 
 heights of Divine contemplation, and might be cor- 
 rupted and misled by that very liberty of faith which 
 tends to enlighten and delight those of superior intellect 
 and more fervent devotion. 
 
 The second stage is called the Tarikat, or " Paths," 
 which may be called that of the " Mystical Rites," in 
 which the Mureed or disciple attains power or strength. 
 He who arrives at this leaves that condition, in which he 
 is only admitted to admire and follow a Murshid, or 
 " spiritual teacher," and enters the pale of the mystical 
 Soofeeism beforementioned. He may now abandon all 
 observance of strictly religious form and ceremonies, 
 because he exchanges practical for spiritual worship. 
 But this cannot be attained without great piety, virtue, 
 and fortitude, as the mind cannot be trusted in the 
 neglect of religious or legal usages and rites necessary to 
 restrain it, whilst yet weak, until it has acquired strength 
 from habits of mental devotion, grounded on a perfect 
 knowledge of its own dignity, and of the divine nature 
 of the Almighty. 
 
 The third stage is that of the Me'arifat, or "Knowledge," 
 and the disciple who arrives at, or is deemed to have 
 attained to supernatural knowledge — or, in other words, 
 to have become as one inspired — and he is supposed 
 when he reaches it to be on an equality with the angels 
 in point of knowledge. 
 
 The fourth and last stage or degree is called the 
 Hakeekat, or that of the " Truth," at which the disciple 
 is supposed to have arrived when he has become com- 
 pletely united to the Deity. 
 
 In these four degrees the disciple must be under the 
 guidance of a Murshid, who on his part must be of 
 great piety and virtue, and himself reached them, through 
 the spiritual teachings of another. For this purpose he 
 
298 THE DERVISHES. 
 
 attaches himself to a learned Sheikh, and seeks instruc- 
 tions from his wisdom, just as, in the times of the Greek 
 philosophers, young men, anxious to learn the principles 
 of a particular master, attached themselves to him and 
 sought knowledge from his mouth — or like St. Paul at 
 the feet of the learned Jewish teacher Gamaliel. 
 
 The Mureed must, mystically, always bear his Murshid 
 in mind, and become mentally absorbed in him, through 
 a constant meditation and contemplation of him. The 
 teacher must be his shield against all evil thoughts. The 
 spirit of the teacher follows him in all his efforts, and 
 accompanies him wherever he may be, quite as a guardian 
 spirit. To such a degree is this carried that he sees the 
 master in all men and in all things, just as a willing sub- 
 ject is under the influence of the magnetizer. This con- 
 dition is called "self-annihilation" into the Murshid or 
 Sheikh. The latter finds, in his own visionary dreams, 
 the degree at which the Mureed has reached, and whether 
 or not his soul or spirit has become bound to his own. 
 
 At this state of the disciple, the Sheikh passes him 
 over to the spiritual influence of the Peer, or original 
 founder of the particular Tareek or " Path " to which they 
 belong, long since deceased, and he sees the latter only 
 by the spiritual aid of the former. This is called " self- 
 annihilation " into the. Peer. He now becomes so much 
 a part of the Peer as to possess all of his spiritual powers, 
 and may perform even all of his supernatural acts. 
 
 The third grade also leads him, through the spiritual 
 aid of the Sheikh, up to the Prophet himself, whom he 
 now sees in all things. This^state is called, like the pre- 
 ceding, "self-annihilation" into the Prophet. 
 
 The fourth degree leads him even to God. He be- 
 comes a part of the Divinity, and sees Him in all things. 
 Some, in this state of ecstacism, have gone so far, in 
 Persia, as to declare themselves to be the Deity, and for 
 this have forfeited their lives, — such as Mansoor and 
 Neseem, both celebrated mystical Dervishes. It is 
 related that Junaidee of Bagdad, the Peer of all the 
 modern 'Aleeide Orders, believed himself to be in this 
 state, and allowed his disciples to cut at him with a 
 
THE DERVISHES. 299 
 
 sword. It is said that they could not hurt him, but 
 made, nevertheless, so many wounds on their own 
 persons. 
 
 The Sheikh, after this remarkable proof of spiritual 
 teaching, next brings the Mureed back to his original 
 state, like the physician, who, after reducing the patient, 
 by natural remedies restores him to health, and puts 
 upon him the Taj, or cap of his Order, or confers upon 
 him the grade of Khaleefeh, which, in his case, is an hono- 
 rary degree. He now again performs all of the rites of 
 ordinary Islamism. Few ever reach the fourth degree, 
 though many do the second. Although, in all the various 
 Orders there are differences of usages and forms of wor- 
 ship, still, in the chief principles they agree with each 
 other, — particularly in those which inculcate the neces- 
 sity of an absolute obedience to inspired teachers, and 
 the possibility, through fervent piety and enthusiastic 
 devotion, of attaining (for the soul, even when the body 
 inhabits this world) to a state of celestial beatitude. 
 Among the first acts required of the Mureed, or disciple, 
 is that of spending much of his time — with some forty 
 days and nights — in retirement and prayer, invoking the 
 name of Allah, after which he will see visions, the 
 spiritual interpretation of which he receives from the 
 Sheikh of his Tekkieh. Among their points of belief are 
 the following. Some maintain that God has entered or 
 descended into the Devout, and that the Divine Spirit 
 enters into all those who are of a truly pious and intel- 
 ligent mind. 
 
 Some believe that God is as one with every enlightened 
 mind, and that the immortal part forms its union with 
 God, and becomes God. They say, as before stated, that 
 the Divine nature of Christ, who is called by all Mussul- 
 mans, the Rooh Allah, or " Spirit of God," was derived 
 from the Spirit of the Deity entering the womb of the 
 Virgin Mary. Others, as before stated, hold that God is in 
 all things, and that everything is God. They say that the 
 Prophet was a Soofee, or believer in mystical religion, of 
 a high order, and quote many of his Hadeesdt, or " Tradi- 
 tional sayings," to sustain the same. They declare that 
 
300 THE DERVISHES. 
 
 the caliph 'Alee was thoroughly acquainted with their 
 doctrines, and deputed two of his sons, Hasan and 
 Hosain, and two other holy men of his time, named 
 Kumail ibn Zead, and Hasan el Basree, to teach 
 and perpetuate them. From these, they maintain, many 
 of the principal founders of Tareeks or Paths received 
 their intuition, and their Khirkas, or mantles, as symbols 
 of their spiritual orders. This symbol reminds us of the 
 mantle of Elijah which descended upon Elisha, and the 
 cloak or garment of Christ. 
 
 I may also add a fact of some significancy. As among 
 the more recent Orders of Dervishes, the head of the 
 Tekkieh is called the Sheikh, or Murshid, and his suc- 
 cessor the Khaleefeh, or Caliph, so is it with regard to the 
 political head of the State who has received the mantle 
 of the Prophet, and becomes his Caliph, or successor. 
 Sultan Selim I. received the Khirka Shereef, or holy 
 mantle, from Mohammed, the last of the Abbassides, of 
 the Prophet's lineage, when he conquered Egypt ; and 
 this revered relic is carefully preserved in the old seraglio 
 at the present time, under the charge, I am assured, of a 
 descendant of the As-hab, or friendly companions of the 
 Prophet, named Rais, on whom he bestowed it. 
 
 To arrive at the second grade or degree of office in a 
 Tekkieh, that of Khaleefeh, it is, as before stated, necessary 
 to spend much time in fasting and prayer, and in complete 
 abstraction from all worldly pursuits. The man must die, 
 so to say, before the saint can be born. To this degree 
 of spiritual perfection, as well as to his supposed fami- 
 liarity with all the mystical dogmas and tenets of the 
 Order, he must possess the respect, reverence, and entire 
 submission of all of the Mureeds. By constant prayer, his 
 breath, even his touch, must possess a sanctifying influence, 
 and be believed to have the superhuman power of per- 
 forming miracles. This is peculiarly the case with the 
 Rufa'ee, or " Howling Dervishes." If, in the course 
 of his devotional probation, the Mureed who seeks ad- 
 vancement succeeds in seeing a vision, the Peer of his 
 Order, by whom its import is interpreted, may termi- 
 nate his seclusion ; and, though much reduced in bodily 
 
THE DERVISHES. 30T 
 
 strength (but strengthened spiritually), his trial has not 
 ended. He must wander from place to place ; visit holy 
 tombs, at which to seek further inspiration, perform the 
 pilgrimage to Mekkeh and Medinah, and even proceed 
 to the revered tombs of Kerbeleh, near to Bagdad. 
 
 Among some of the Orders, the Sheikh is free to 
 leave his mantle of succession, at his death, to whom- 
 ever of his Mureeds he deems most worthy of it. But in 
 the Ottoman Empire, the office of Sheikh has generally 
 become hereditary in the family of the Murshid, though 
 in default of a son and heir, the members may elect a 
 successor from among themselves ; or all the Sheikhs of 
 the same Order meet, and select one, subject however 
 to confirmation by the Sheikh ul Islam, or head of the 
 Islam Faith, who resides at Constantinople, and is 
 appointed by the Sultan. 
 
 The Zikr, or repetition of God's Name by the Dervishes 
 and Moslems generally, which has been explained else- 
 where, may be traced to the habit of the Prophet himself, 
 who frequently recited various portions of the Koran, 
 with an audible voice, both in moments of prayer, and 
 in those of danger, to his followers. To the efficacy of 
 this recitation, he evidently attached great importance, 
 and believed in their merit with the Creator. During 
 several of his battles, he observed this custom, either 
 designing thereby to encourage his forces, or to obtain a 
 Divine manifestation through the pious act. As he, 
 doubtlessly, fully believed in his own inspiration, and 
 that the verses which he recited had come to him from 
 the Creator, through the medium of a celestial messenger, 
 whom he called the Angel Gabriel during his periods of 
 pious fervour and ecstasy ; he also believed in their value 
 near Him from whom they emanated. It is not, there- 
 fore, surprising that his followers should still entertain 
 the same conviction. Such a belief finds some confir- 
 mation in the practice of pious Christians, when they call 
 upon God and Christ in the language of the Old and 
 New Testaments. In his last illness, the Prophet often 
 recited various Sooras, or chapters, some of the longest of 
 the Koran, especially in the quiet of the night, in praise 
 
302 THE DERVISHES. 
 
 of the Lord. It is related that he suffered greatly during 
 his periods of mental excitement and agitation attending 
 the reception of the revelations conveyed to him by the 
 Angel, — such as the chapters called the " Hood," the 
 "Inevitable," and the "Striking," designated as the 
 terrific Sooras ; and he is said to have attributed his grey 
 hairs to them. It is difficult to suppose that he composed 
 these long chapters, and committed them at the same 
 time to memory, and yet such must have been the case. 
 He pretended to no super-human powers at such seasons, 
 nor did he ever recite them in the view of imposing on 
 his friends, disciples, or any others, differing widely from 
 the Dervishes. 
 
 I would refer the curious reader to the " Life of 
 Mahomet," by William Muir, Esq., of the Bengal Civil 
 Service, for the most interesting and truthful biography 
 ever written of this wonderful man. I regret not to have 
 found in it any allusion to the origin of the Tareeks, or 
 " Paths " of the Dervishes. 
 
 Whenever the origin of these Tareeks cannot be found 
 in the practices of the Prophet, or in the interpretation 
 of the verses of the Koran by their Peers or Founders, it 
 may be taken for granted that it is contained in the 
 Hadees, or traditions, collected in the first and second 
 centuries of the Hejreh. So far as I know, no collec- 
 tion of these has been translated into Turkish, or any 
 European language. They would, doubtlessly, well 
 repay the labour of translation, especially could they be 
 arranged chronologically, and with reference to the 
 historical events which gave rise to them. 
 
 SPIRITUAL EXERCISES. 
 
 The ordinary state or condition of pious contempla- 
 tion and prayerfulness is called Murakabeh. This is 
 possessed in wakeful moments, when the soul and body 
 are united, and the senses of the latter are enfeebled by 
 superior powers of the soul. There is, however, another 
 condition, called Insila, when, it is held, the soul of man 
 
THE DERVISHES. 303 
 
 leaves the body, and wanders about without regard to 
 time or space. It was in this latter that the Prophet is 
 supposed to have ascended in the spirit to heaven, 
 borne there on an imaginary celestial animal, called the 
 Berrak. 
 
 The celebrated Sheikh, Muhee ed Deen el 'Arabee 
 relates regarding the Insila : — " Once when I was in the 
 vicinity of the holy and reverend Ke'beh (Caaba), it 
 happened that, absorbed in mental reflections on the 
 four great jurisconsults of Islamism, I beheld a person 
 who continuously made the Tawaf or circuit of that 
 holy building. His height was quite as elevated as the 
 Ke'beh itself. Two other individuals were engaged in 
 the same occupation, and whenever these were near to 
 each other, the power would pass between them, with- 
 out, however, separating them. From this I concluded 
 that the individual must belong to spiritual bodies only. 
 As he continued his circuits, he recited the following : 
 ' Truly, we have been, for many long years, engaged in 
 walking round this holy house, but you only are doing it 
 now' (Koran cxxiii). 
 
 " On hearing these words, I formed a desire to know 
 who he was, and to what tribe he belonged. So I fixed 
 him with my eyes, after the manner called Habs i Nazr, 
 and when he had ended his circuit, and desired to 
 depart, he was unable to do so. Finally, he came to my 
 side, and feeling that I was the cause of his detention, 
 begged me to allow him to depart. I answered him with 
 the words, ' Bismillah er Rahman er Raheem,' ' In the 
 name of God, the merciful and the clement,' and added, 
 ' I will allow you to go only after you have let me 
 know what kind of a being you are, and to what tribe or 
 people you belong.' He replied, 'I am of Mankind.' 
 I next asked him how long it was since he left this 
 world. He replied, ' It is now more than forty thousand 
 years.' Surprised, I added, 'You say it is so long, 
 whilst it is only six thousand years since Adam's time, 
 and yet you state that you are of mankind.' He 
 answered, ' The Adam you speak of was the father of 
 the Human race, and though since his time only six 
 
304 THE DERVISHES. 
 
 thousand years have elapsed, thirty other worlds pre- 
 ceeded him. In the Traditions of the Pride of all 
 Beings (the Prophet), and the Sovereign ('Alee), it is said, 
 1 Certainly God created the Adam (Man) you know of, 
 after the creation of an hundred thousand others, and I 
 am one of these/" 
 
 The principles of this writer are peculiarly spiritual. 
 He believes that the world was inhabited by many other 
 species of human beings previous to the creation of 
 Adam and Eve, all differing from each other, and some 
 of them also of various degrees of stature and spiritual 
 faculties. The spirits of mankind, separated by death 
 from the body, continue to people the vast space which 
 surrounds the world on which we dwell, but are wholly 
 invisible to the ordinary organs of vision ; that some 
 persons of a high spiritual power are, however, able to 
 behold them, and that a superior spiritual faculty possesses 
 an influence and power over an inferior one ; and that 
 visions are not connected with the ordinary senses of the 
 body, but are wholly spiritual, so that often times during 
 our corporeal slumbers, when the senses are lulled into 
 repose, the soul leaves the body and wanders over the 
 world, with a velocity which knows neither time nor 
 space, and can see objects extremely distant ; whilst 
 ordinary dreams are but an effect of the senses — such, 
 for instance, as memory — when in a state of half repose, 
 and are common to all animated nature, in which expres- 
 sion are understood those animals which do not possess 
 immortal souls or spirits. 
 
 In connexion with the preceding account of the prin- 
 ciples of -Muhee ed Deen, of arresting any one by a 
 " spell," it may not be out of the way to add the following 
 summary of a little work by Ibn Isay, as an explanation 
 of what has only been given as a theory. 
 
 Ibn Isay was born, so says the MS., at Ak Seeay, in 
 Asia Minor, and emigrated thence to Tripoli of Barbary, 
 where he founded the Order ot the Isavees. He was 
 originally of the Order of the Bairamees. 
 
 An abridged account of his theory : — 
 
 Talib signifies the Dervish. 
 
THE DERVISHES. 305 
 
 Matloob is the person whom you wish to appear before 
 you. 
 
 Muldhaza is the action of thinking of the latter in 
 such a manner as to make him appear. 
 
 Tevejjuh is the producing of the person in question. 
 
 Ehli H dl, those who have the power of making 
 others appear. 
 
 Ehli Tesarrufzxe. the holy people who possess thatpower. 
 
 Murakebeh is much the same as the Tevejjuh. 
 
 Hal is the state of ecstasy into which the person goes 
 who makes the absent appear to him. 
 
 Kdl is the condition of perfect submission of the 
 person thus appearing to the power of the Hal. 
 
 Shilghl is the performance of this act of power. 
 
 Vifk is the science of mystical numbers. 
 
 Istidrdj is the acquisition of certain illegal and dia- 
 bolical powers, by the abandonment of the purifications 
 and prayers required by religion. 
 
 In the fourteenth chapter of his work he explains the 
 spiritual powers of " Fascination," viz. the producing of 
 an effect upon an absent individual for a good or an evil 
 purpose. He calls it that faculty of the soul of the 
 Talib, or active agent, which by the power of the will, or 
 profound contemplation (Mulahaza), can produce the 
 Matloob, or passive object, before him. The method of 
 exercising this peculiar power, he says, can best be 
 taught practically by a Mushaikh (Sheikh). One of the 
 rules, however, is for the Talib to place himself in opera- 
 tion (Shiighl) ; the name of the Talib and the Matloob 
 must be drawn up according to the science of the Vifk 
 (or the mystical numerical value of the letters of their 
 respective names) calculated and placed upon the left 
 knee ; he must gaze upon them with deep fixedness, and 
 think constantly on the figure and form of the Matloob ; 
 he must blow, as it were, at the mouth of the Matloob 
 and recite his incantation, and so continue to bring the 
 figure nearer and nearer to his vision. After this he must 
 look at the Vifk and recite the Verd (an Islam prayer) ; 
 now and then close his eyes, and blow at the mouth of 
 the Matloob ; then recite the Fatiha (2nd chapter of the 
 
 x 
 
306 THE DERVISHES. 
 
 Koran), without, however, for a moment allowing the 
 figure to escape from his sight. To thus gaze upon the 
 Vifk is the same as to gaze upon the Matloob ; to gaze 
 upon the figure is an evidence of the Hal, and to 
 neglect to follow this rule is a proof that the Talib 
 is in a state of Istidraj. When the figure is by this 
 means brought near to the Talib, he can describe it to 
 any persons who may be present. 
 
 It is related that Nemrood, who, Orientals say, was a 
 great apostate, was once desirous of affecting an evil upon 
 a king, and for this purpose had his portrait made and 
 placed before him. By continuously gazing upon this 
 figure, and by the exercise of his " power of the will," he 
 so seriously affected the health of the king, that he would 
 certainly have died, had he not sent and begged him to 
 cease, offering to submit entirely to his will. 
 
 The Tevejjuh is produced by the Ehli Sulook (the 
 Dervish) fixing his gaze upon the heart of the Matloob. 
 If he looks upon the left breast, he will perceive the figure 
 appear from out of the heart ; then the act of the Talib 
 is completed. He must then look upon the left breast 
 whilst in a dark and quiet apartment ; many erroneous 
 thoughts will arise in his own mind, and after they have 
 vanished, a Ref 'at, or true state, will come upon him ; the 
 figure of the Matloob will rise before him, and as it will 
 be perfectly submissive to his will, he can readily effect 
 whatever purpose he may have in view. 
 
 Another mode of the Tevejjuh is the following : This 
 is not by looking at the heart, but by turning the thoughts 
 to the Almighty. You must pray to Him, and give 
 yourself up entirely to Him. Whether the figure of the 
 Matloob appear or not, the Talib must persist in his act 
 of the Shiighl, and pray and weep with much warmth, 
 until it does finally appear. The moment it begins to 
 show itself, he must blow, as it were, in its mouth, recite 
 the invocation, lament and beg, and excite his own 
 feelings excessively. The Talib, nevertheless, must be 
 calm in mind, and not suffer his fervour to overcome him. 
 Besides this, he must never have any doubt of the 
 efficacy of his effort, but place entire faith in its certainty. 
 
THE DERVISHES. 307 
 
 Every Daireh, or " Mystic Circle," has its Tevejjuh ; 
 that of the Talib, who seeks the right path, is called 
 " Of the Heart." When once attained, its possessor can 
 perform spells over the feebler wills of others, especially 
 of females. When he reaches the Daireh of the Spirit, 
 he can bewitch men and lovers ; on reaching that of the 
 " Mind," he can bewitch aged persons, the 'Ulema 
 (doctors of law), the Fuzela (pious), the Zahid (the 
 devout). By the Secret Circle, he can enchant the 
 learned, poets, and those who spend their lives in the 
 pleasures of love. By it, also, he can ensorcillate Sheikhs, 
 people in a state of ecstatic fervour, the Tesavvuf, and 
 even the Ehli Sulook (Dervishes). In the Circle of 
 the Jelal (Name of the Deity), these powers are used for 
 purposes of revenge ; in that of the Jemal (beauty), for pur- 
 poses of kindness ; and all of these are known to the 
 Ehli Hal. As it sometimes happens that through the 
 power of the Talib, the figure of the third person is 
 produced, this one is apt to suffer from it, and may even 
 die ; it is, therefore, necessary that the operator be made 
 thoroughly acquainted with the process, lest danger be 
 incurred. Should the Talib produce the figure of a 
 fiend, or of his beloved, he must cease and recite the 
 Ikhlas (a Moslem prayer), and so preserve him or her 
 from any injury. At other times the Talib effects the 
 Tevejjuh and the Tesevvur (imagining), and when 
 the figure of the Matloob appears, he can arrest it 
 by a spell, by simply crying out its name, blowing in its 
 mouth, and, looking fixedly at its heart, reciting a prayer. /""^ 
 
 The powers of the Sheikh Ibn Isay, were certainly 
 thus most extraordinary, for after reciting the Verd, he 
 would gaze fixedly upon the Vifk, so as to produce, 
 before his own vision, the figure of the person desired. 
 He could so affect any person present, as to perfectly 
 subdue him or her to his will, and then take any 
 revenge on him or her that he pleased. No one could 
 withstand the ardour of his gaze, and he could impress 
 any one so as to hold him completely under his control. x — ^ 
 
 Another Tevejjuh is when the Talib is desirous of 
 bestowing something upon a Matloob, and he can then 
 x 2 
 
308 THE DERVISHES. 
 
 so influence the latter by his powers, as to impress him 
 beneficially. This is generally done to the Saliks, or 
 neophytes under his instruction. The Sheikh Ibn 
 Isay, during the course of his instructions, would bestow 
 the benefit of the prayers of his circle upon his pupils, 
 and so enable them to produce the same results on 
 others. This he could do from a distance, as well as 
 near, and he could so influence them, that they assumed 
 whatever condition he pleased, of joy or grief. 
 
 The preceding is quite sufficient to show the nature 
 of the " Spiritual Powers " of this Sheikh, who is quite 
 renowed in Tunis and Tripoli, where there are many 
 adherents of his Order. They seem to be of a mag- 
 netic character, and resemble those of Muhee ed Deen 
 el 'Arabee, mentioned in a preceding part of this chapter. 
 
 HASHEESH. 
 
 Heretofore I have endeavoured to explain how, among 
 the Dervishes, the mental excitement and enthusiastic 
 germ is ascribed by them entirely to divine inspiration, 
 growing out of the Zikr, or invocation of the Diety. 
 Among some of them, however, material means are 
 also resorted to for the purpose of exciting, if not the 
 mental faculties, at least the brain, so as to produce 
 visionary glimpses of what is considered by them at 
 least a foretaste of future happiness and enjoyment, 
 in that existence which, the more sensible, hold to be 
 entirely of a "spiritual" character. On this subject, a 
 writer in the Levant Herald, of Constantinople, makes 
 the following observations : — 
 
 " The peculiar pleasures affecting especially the nerves, 
 and produced by narcotics, tobacco, and opium, belong 
 apparently to modern times — that is to say, that it is only in 
 modern times that we find them in general use. Amongst 
 the ancients there is very little doubt of their existence, 
 but they were the secrets of the priests, or of the initiated. 
 We read, for instance, of certain temples in Cyprus or 
 in Syria, to which the votaries thronged from all parts of 
 the world, in expectation of having their wishes gratified. 
 
THE DERVISHES. 309 
 
 Those wishes generally were in such cases interviews 
 with some beloved object, or visions of future happi- 
 ness. The votary was bathed, dressed in splendid 
 robes, given some peculiar food, after which he in- 
 haled a delicious odour, and was then laid on a couch 
 strewn with flowers. Upon this he probably went to 
 sleep ; but in all events such an intoxication of the 
 mind was produced that the next morning he rose 
 satisfied that in the night all his desires had been 
 realised. The worship of the Paphian Venus, of the 
 " Syrian Goddess," be she Astarte, or known by whatever 
 other name, and of other mystical divinities, was full of 
 these rites, in which the effects on the mind could only 
 have been produced by narcotic stimulants. 
 
 The first intention of Hasheesh was evidently not as a 
 stimulant. It was intended as a " spiritual " soporific, 
 producing that quiescence of soul so dear to Orientals, 
 and known throughout all the regions under Arabian 
 influence by the name of " Kaif." But this stolid 
 annihilation of ideas was not sufficient for the more 
 exalted natures ; these found a higher power in the 
 drug — that of raising the imagination until it attained 
 to a beatified realization of the joys of a future world. 
 This last effect could only be produced by mixing other 
 noxious ingredients with hasheesh, already sufficiently 
 noxious of itself, and the effect of the delirium was 
 mentally worse than that of opium itself. The mind 
 (brain), utterly prostrate after the effect had ceased, 
 required still more imperatively than in the case of 
 the opium-eater a fresh supply to the deceased ima- 
 gination ; the dose was heightened as the craving for 
 beatitude became stronger, and half-a-year's indul- 
 gence ended in a madness of the most moody and 
 miserable kind — all the more miserable that, unlike the 
 opium-eater, the inhaler of hasheesh in this form pre- 
 serves his corporal strength and activity. The lovers 
 of this vice present few of the hideous forms of hu- 
 manity exhibited by a Chinese opium-house ; but, on the 
 other hand, the mental effect is wilder, more terrible, 
 and yet more difficult of cure. 
 
3io 
 
 THE DERVISHES. 
 
 W$$i8i$££$$F 
 
 A BEKTASH DERVISH INHALING 
 HASHEESH. 
 
 The use of hasheesh prevails in the Levant to an 
 extent very little suspected by the common observer, 
 
 so carefully is it concealed, 
 or veiled under the pretence 
 of ordinary smoking. The 
 word " hasheesh " is of 
 Egyptian or Syrian origin 
 (Khoshkhosh in the Arabic 
 language signifies simply the 
 poppy). At Constantinople 
 it is known by the name of 
 " esrar," which word means 
 a secret product or prepa- 
 ration; the name of hasheesh 
 in European Turkey being 
 confined to the poppy from 
 which the product is ob- 
 tained. / The cultivation of 
 this plant is carried on with much activity in many parts 
 of the Ottoman dominions ; it thrives best and in most 
 abundance in the provinces of Asia Minor, and espe- 
 cially Nicomedia, Broosa, and in Mesopotamia, near 
 Mosul. The dealers in esrar repair to these countries 
 towards the end of May, in the first place, to examine 
 the state of the vegetation and to suggest improvements 
 in its cultivation ; and in the second, to overlook the 
 harvest, and themselves to collect the dust which forms 
 the staple of this commodity. The merchant, as soon as 
 he arrives at the spot, sends the company he brings with 
 him into the fields to cut off the heads of the plants, in 
 order that the leaves which contain the precious material 
 may have more force. Fifteen days after this operation 
 the plants are gathered in, after care has been taken to 
 ascertain that the leaves are large, and feel viscous to the 
 touch. The plants are cut down, not rooted up, for fear 
 of damaging the leaves ; they are then taken into a shed, 
 where the leaves are carefully picked off, and spread out 
 to dry upon a long, coarse carpet, made of wool, and 
 called Kileem. When the leaves are sufficiently dry, 
 they are collected together upon one half of the carpet, 
 
THE DERVISHES. 311 
 
 the other half being left free for the purpose of beating 
 the leaves till they are reduced to dust. The first product 
 is immediately collected, forming the choicer portion of 
 the esrar, and is called Sighirma. The fibres of the 
 leaves are then, by means of a second and third 
 pounding, reduced to dust. This dust, called " Ho- 
 narda," is in less esteem ; so much so that, while the 
 first dust sells at forty francs the kilogramme, the second 
 is not worth more than ten, it being not only as the 
 refuse, but lying under the suspicion of adulteration. It 
 is sent to Constantinople in double sacks — the outside 
 one of hair, the inner one of skin ; the entire quantity is 
 not there consumed, much of it being sent to Egypt and 
 Syria. Before being brought into the market, the esrar 
 is differently prepared, according to the tastes of the 
 different countries. In Egypt and Syria the extract is 
 preferred in a fatty form, prepared with butter. At Con- 
 stantinople the rancid and viscous flavour produced by 
 this process is greatly disliked, and the esrar is sold in 
 the form of syrup, or in pastiles to be smoked with 
 tombeki (in the Narghili or water-pipe). The simple 
 syrup still retains something of the fatty and viscous 
 flavour, and for that purpose some aromatic productions, 
 as baharab, are introduced into the preparation. This 
 last addition is of great importance, as by the nature of 
 its excitement it impresses the mind of the imbiber, in 
 addition to the ecstatic delirium of the pure hasheesh, 
 with a series of visions of the joys of paradise and other 
 scenes of future life, much prized on this account by the 
 true believer. This last preparation is extremely expen- 
 sive, and is therefore only in the reach of the rich ; it is 
 chiefly used by the grandees of Asia Minor, who, being 
 more devout than those of Europe, carefully abstain from 
 fermented liquors, but consider hasheesh, which pro- 
 duces the same effects in a very aggravated form, to be 
 in perfect accordance with the law of the Prophet. 
 
 The inhabitants of the capital (Constantinople) are 
 less impulsive, and for the purpose of producing that 
 state of mind so desirable, and known in the East by 
 the name of "kaif," they add the effects of raki and 
 
312 THE DERVISHES. 
 
 other fermented liquors. The pastiles for smoking are 
 thus prepared. A certain quantity of esrar is put into 
 an iron pot, and warmed slowly over a brazier. A pecu- 
 liar acrid odour is then given forth, upon which the 
 operator puts his hand, enclosing a portion of the dust, 
 into a vase full of a strong infusion of coffee, with which 
 he carefully moistens and kneads the dust. After having 
 been thus mixed, the dust becomes a paste, having the 
 smell and colour of coffee ; it is then taken from the 
 fire and put upon a marble table, where it undergoes a 
 long process of manipulation until it is made thoroughly 
 homogeneous ; it is then cut in pieces, and moulded into 
 the form of small cylinders or rolls. Pastile cylinders, 
 weighing four grammes, are sold for a piastre (or four 
 cents), and one is more than enough to throw any person 
 not habituated to the practice into the most complete 
 delirium. This last form of hasheesh is the most com- 
 mon and the best appreciated in the country. The 
 reason of the preference is partly the cheapness and 
 partly its colour and form, which allow it to be carried 
 about and used without discovery. The pastiles are 
 commonly soaked for use in the narghila with the tom- 
 beki, or Persian tobacco, bat those who require a more 
 decided action, prefer the mixture with common to- 
 bacco, for which reason the dealers in esrar sell cigars 
 impregnated with this substance to those who are not 
 used to it. According to precise returns, the quantity of 
 esrar dust collected in the aforenamed localities com- 
 monly exceeds 25,000 kilogrammes. 
 
 THE OCCULT SCIENCES. 
 
 Education in the East is removing from the minds of 
 Moslems many of the superstitious ideas which they 
 attached to what may be called the " hidden arts," and 
 to the value of amulets, talismans, charms, &c. I have 
 found, however, that these are still cherished by most of 
 the lower classes, and especially among the Dervishes. 
 Mr. Lane, in his excellent work, afore-quoted, called the 
 "Modern Egyptians," gives a minute account of these, 
 
THE DERVISHES. 313 
 
 and I would recommend the curious and patient reader 
 to refer to it for what I spare him in the present humbler 
 book. 
 
 So much sanctity is attached by Moslems generally, 
 and Dervishes in particular, to particular verses of the 
 Koran as to lead them to believe in certain " spiritual 
 powers" possessed by each one of these, differing ac- 
 cording to their application. On many of the more 
 magnificent palaces and konaks, or the dwelling-houses 
 of the wealthy, it is usual to suspend a writing for the 
 protection of the same. Sometimes a few words are 
 written on an angle of the building, and in these cases 
 the words are generally some of the names of the Deity, 
 or a pious invocation, such as " Ya ! Hafiz ! " " Oh ! pro- 
 tector!" at others the writing is composed of several 
 words, or even of a full verse of the Koran. In addition 
 to these, it is not at all uncommon to see suspended 
 from an angle of the same edifice — even a royal one — an 
 old shoe or a bunch of garlic, the latter sometimes 
 painted blue. Even an old horse-shoe is supposed to 
 possess certain vague powers of protection against fire 
 and ill-luck ; and, as it cannot be supposed that the 
 intelligent owner of the konak really believes in its 
 efficacy, it must be attributed to a " popular superstition," 
 against which he does not care to offend. The " pious, 
 invocation " arises from a higher motive, inasmuch as it 
 is a part of that strong principle of Islamism which 
 teaches its disciple a perfect submission to the will 
 and providence of God, and to look tp Him only for 
 protection and preservation under all the circumstances 
 of life. The religious amulets or "tilsims" generally 
 known as " talismans " are stones of various kinds, such 
 as agates and cornelians, or even those of a more precious 
 character. On these are engraved various verses of the 
 Koran, or even some of its shorter chapters, and vary 
 according to the peculiar belief of the engraver or the 
 wearer. These are suspended to the neck, attached to 
 the arm, or worn as a ring. Sometimes they are also an 
 invocation of the Caliph ; Alee, or of all of the four direct 
 caliphs — of even the Prophet ; and when the former are 
 
314 ■ THE DERVISHES. 
 
 sectarian, they generally are of a Persian or Dervish 
 character. Verses of the Koran are also written on 
 parchment or paper, and are worn in the same manner 
 and for the same purpose. These are called " nuskhas," 
 or amulets, and are worn by an immense number of 
 Mussulmans of every position in life. 
 
 There are, however, another class of talismans, which 
 are entirely of a mystical or cabalistic character, drawn 
 up according to what is called the " Tbm Vifd," or 
 " Science of Calculation." To these the public, and es- 
 pecially the Dervishes, still attach extraordinary powers. 
 
 This is the science of drawing up figures in a mystical 
 manner. All the letters of the Arabic alphabet have a 
 numerical value, like in our own, V is 5, X is 10, &c. 
 and it is therefore easy to draw up an invocation or 
 a prayer in figures ; chronograms are written in a similar 
 manner, and in most public inscriptions the last line, 
 though written and possessing a signification of a poetical 
 character, if calculated, also gives the date of the writing. 
 In this manner, if I am not mistaken, the inscription on 
 the marble slab sent by the late Sultan, 'Abd ul Mejid to 
 the Washington Monument explains the period of the 
 contribution in the last line. It is only necessary to 
 ascertain the numerical value of each letter, and these 
 when added together form the date. The letters "Bek- 
 tash" make the date of his Order, A.H. 738. 
 
 It is also believed that each letter of the alphabet has 
 a servant appointed by Allah to attend upon it. These, 
 it is supposed, .may be invoked in case of need. Par- 
 ticular writings are equally attended by mysterious beings, 
 who, though they may not actually appear when invoked, 
 are nevertheless present, and are supposed to obey im- 
 plicitly the commands of the invoker. Some of these 
 writings in numerals are for evil as well as for good pur- 
 poses. They must be drawn up on certain days and 
 hours, at certain periods of the moon, or on certain 
 positions of the stars, without which their powers are lost. 
 They are also engraved upon stones taken from Certain 
 localities, such as in the vicinity of the holy cities of Mek- 
 keh and Medineh, in Arabia, or near the tombs of cele- 
 
THE DERVISHES. 315 
 
 brated saints or founders of the Dervish Orders. Those 
 from the neighbourhood of the grave of Hajee Bektash 
 are highly esteemed. Besides verses from the Koran, are 
 often seen invocations to 'Alee or the other caliphs, and 
 to the Prophet ; and mystical numerical calculations in- 
 scribed in and on drinking-cups, so that they may arrest 
 the eye of the drinker. In case a charm is drawn up 
 for the purpose of inspiring some one with the divine 
 passion (love), the servants, or, as they are called, the 
 "Jins," attendant upon the letters which compose it 
 meet together and devise a series of influences, which, 
 though invisible, are believed to have the power of com- 
 pelling the devoted person to obey them. The only 
 means of protection to be used in such cases, is to 
 draw up a counter charm, the jins attendant upon 
 which either overcome the others or come to a com- 
 promise, and so relieve the afflicted object. 
 
 Various calculations are made of an abstruse nature, 
 involving a series of cubes and squares, subtractions and 
 divisions, multiplications, and additions, of a conven- 
 tional character, to learn a result, either odd or even. If 
 odd, the result is considered unfortunate, whilst if even, 
 it is fortunate. 
 
 The Tesbeeh, a Mussulman rosary, composed of ninety- 
 nine beads (some of those of the Dervishes are much 
 greater), represent so many names of the Deity, which 
 are invoked by the devout. Its use is taken from the 
 41st verse of the 33d chapter of the Koran, viz. : — 
 
 " O, believers (in the unity of Allah, and the mission 
 of His Prophet), repeat the name of Allah, and count 
 His names, night and morning." 
 
 Another peculiar belief has been thus explained to 
 me by a Dervish friend, in connexion with the mystical 
 character of Letters, based upon the principle, that the 
 faculties of reason and speech being peculiarly Divine 
 gifts bestowed upon man, letters also were given to him 
 as a means of expressing himself, and of perpetuating 
 knowledge, and were practically used by God himself, 
 in His communications to some of the prophets, as in 
 the writing of the Ten Commandments. 
 
t6 the dervishes. 
 
 The four elements, viz. Water (Ab), Earth (Turab), 
 Fire (Nar), and Air (Hava), possess twenty-eight letters, 
 as follows : — 
 
 A, i ; B, 2 ; J, 3 ; D, 4 ; H, 5 ; V, 6 ; Z, 7 ; H, 8 ; 
 T, 9; Y, 10; K, 20; L, 70; M, 40; N, 50; S, 60; 
 'A, or 'Ayin, 70 ; F, 80 ; Z, or Zad, 90 ; K, 100 ; R, 200 ; 
 Sh, or Shin, 700 ; T, 400 ; Th, or Thay, 500 ; H, or 
 Heh, 600 ; Z, or Zeh, 700 ; Dz, 800 ; Zh, 900 ; and Gh, 
 or Ghayin, 1,000. 
 
 These are divided into four classes, each of a different 
 temperament. Fire has seven letters, i.e. A, H, T, M, 
 F, Sh, and Dz, all supposed to be of a hot temperament. 
 Earth has seven letters, i.e. D, H, L, 'Ayin, R, Khah or 
 K, and Gh or Ghayin, which are of a dry temperament. 
 Air has seven letters, i.e. B, V, Y, T, S, N, and Dz, all 
 of a cold temperament. Water also has seven letters, 
 i.e. J, Z, S, K, Kaf, T, and Th, all of moist temperaments. 
 The letters of the element Water are considered as being 
 the principal ones, and all the others as their branches ; 
 for God says, in the Koran, "All things have been made 
 by us from water." 
 
 These are called the , A?idsir i Erbe'a, or the four 
 elements of Nature, and are much considered in many 
 of the modern sciences, such even as medicine and 
 chemistry, among not only the Dervish Orders, but 
 even among the more educated classes of Mussulmans 
 generally. 
 
 A List of all of the Dervish Convents, or Tekkiehs, 
 at Constantinople, and the days in which they perform 
 their exercises, for the guidance of curious visitors. 
 
 FRIDAY. 
 
 The Mevlevees, or " Turning Dervishes," in Pera. 
 
 The Sumbulees. — Convent at Kojah, " Mustapha 
 Pasha," Stambool. 
 
 The Jelvetees. — Convent of Azees Mahmood Efendi, 
 in Scutary. 
 
THE DERVISHES. 317 
 
 The Nakshibendees. — Emir Bokhara Convent, near the 
 Mosque of Sultan Mohammed, the conqueror of Con- 
 stantinople. 
 
 The Kadirees. — Yahya Efendi Convent, at Beshik Tosh. 
 
 The Nakshibendees. — Convent of Kioshgiaree 'Abdullah 
 Efendi, at " Idris Kiosk." 
 
 The Nakshibmdees. — A Kalender Khaneh, at Eyub. 
 
 The Jelvetees. — Convent of Ak Shems ed Deen, at 
 Zayrek. 
 
 The Ruf&ees. — Convent, called " Kubbeh," near Sultan 
 Mohammed the II. 's Mosque, in Constantinople. 
 
 The Nakshibendees. — Convent of the "Sheikh ul 
 Islam," at Eyub. 
 
 The Jelvetees — Convent of "Amee Zinan," at Shehr 
 Eminee. 
 
 The Jelvetees. — Convent, called "Tekkieh," at Topee 
 Capu. 
 
 The Jelvetees. — Convent, called "Banderwalee Zadeh," 
 at the place called " Inadieh," in Scutary. 
 
 The Nakshibendees. — Convent, called the "'Othman 
 Efendi," in Scutary. 
 
 The Sumbulees. — Convent of " Sinan Erdebelee," near 
 the Mosque of St. Sophia. 
 
 The Sddiehs. — Convent of "Kara Mustapha," near 
 Ak Seray, Stambool. 
 
 The Kadirees. — Convent, called the " Hakeem Oghloo 
 'Alee Pasha," Stambool. 
 
 The Kadirees. — Convent, called " Fevree," at " Bulbul 
 Deresee," near Eyub. 
 
 The Nakshibendees. — Convent, called "Hindeeler Tek- 
 kiehsee," at Khorkhor, near Ak Seray, Stambool. 
 
 The Kadirs. — Called " Pialee Pasha Tekkiehsee," 
 near the Oke Maidan, behind the Navy Yard. 
 
 The Kadirs. — " Resmee Tekkiehsee," near to the 
 Adrianople Gate, Stambool. 
 
 The Sumbulees. — " Ballat Tekkiehsee," near the 
 Ballat Mosque, Stambool. 
 
 The Kadirs.—" 'Alee Baba Tekkiehsee," near Pialee 
 Kosha. 
 
 The Kadirs. — "Terabee Tekkiehsee," near the Navy 
 \ard. 
 
31 8 THE DERVISHES. 
 
 The Nakshibendees. — "Beshir Aga Tekkiehsee," near 
 to the Sublime Porte, in Stambool. 
 
 The Nakshibendees. — "Usbek Tekkiehsee," near to 
 Bulbul Deresee, Scutary. 
 
 The Khalvetees. — "Kallanjee Sheikh Emin Efendi 
 Tekkiehsee," at the Otakfilar, in the Chayir bashee 
 meadow. 
 
 The Baii'amiehs. — " 'Abdee Baba Tekkiehsee," near 
 Eyub. 
 
 The Khalvetees. — " Sheikh Nusuhee Efendi Tek- 
 kiehsee," at the Toganjilars, Scutary. 
 
 The Nakshibendees. — Us " bekler Tekkiehsee," at the 
 ascent of the Mohammed Pasha Yokashee, Stambool. 
 
 The Rnf flees. — "Alaja Mesjid Tekkiehsee," near to 
 the Lenkeh Bey Gate, at Merjemek. 
 
 The Khalvetees. — "Aideen Oghlou Tekkiehsee," near 
 to the Sublime Porte, Stambool. 
 
 The Nakshibendees. — "Izzet Mehmet Pasha Tekkieh- 
 see," Eyub. 
 
 The Nakshibendees. — " Emir Bokhara Tekkiehsee," just 
 outside the Adrianople Gate, Stambool. 
 
 The Sddiehs. — " Sheikh Ghanee Tekkiehsee," near the 
 Tabutjilars, Scutary. 
 
 The Khalvetees.— Called the " Khalvettieh Tekkiehsee," 
 inside the mosque of " Kuchook Aya Sofieh " {small St. 
 Sophia), Stambool. 
 
 The Khalvetees. — " Faizee Efendi Tekkiehsee," near 
 "Agach Kakan." 
 
 The Khalvetees. — "Sachlee Husain Efendi Tekkieh- 
 see," near to the Ahmedieh meadow. 
 
 The Sddiehs. — " Chakir Aga Tekkiehsee," near the 
 Salma Tomrook, Stambool. 
 
 The Sddiehs. — " Kantarji Tekkiehsee," at Dolma 
 Bakcha. 
 
 The Jelvetees. — " Divanee Mustapha Efendi Tekkieh- 
 see," in the Sheikh Jamee (mosque), at Scutary. 
 
 The Khalvetees. — " Ujeeler Tekiehsee," at the Silivree 
 Gate. Stambool. 
 
 The Khalvetees.— " Cholak Hasan Efendi Tekkiehsee," 
 at Idris Kuskee. 
 
THE DERVISHES. 319 
 
 The Rufaees. — "Sherbetdar Tekkiehsee," in the quarter 
 called Fenaee, at the Khassakee meadow. 
 
 The Kadirs. — " Kiurukji Tekkiehsee," at the Asmalee 
 Zokak, in the Lalazar meadow. 
 
 The Khalvetees.—" Chellak Tekkiehsee," in the Men 
 keuch meadow. 
 
 SATURDAYS. 
 
 The Mevlevees. — " Mevlevee Khaneh Tekkiehsee." 
 
 The Khalvetees. — " Said Velaet Hazreteree Tekkieh- 
 see," near the plain or meadow, called Ashik Pasha 
 Arzassee. 
 
 The Sumbulees. — " Keshfee Ja'fer Efendi Tekkiehsee," 
 at Fimdukli. 
 
 The Jelvetees. — " Selamee 'Alee Efendi Tekkiehsee," at 
 Ajee Badem, in Scutary. 
 
 The Khalvetees. — " Ordoo Sheikhee Hafiz Efendi 
 Tekkiehsee," near Hamam Chelebee Mehmed Aga. 
 
 The Sddiehz. — " Balchik Tekkiehsee," at Defterdar 
 Eskalasee, near Eyub. 
 
 The Ruftiees.— '"Alee Kuzee Tekkiehsee," at Telurk- 
 luk, in Kasim Pasha. 
 
 The Kddirees. — " Peshmakji Tekkiehsee," at Kuchook 
 Pialee Pasha. 
 
 The Khalvetees. — Sa'dullah Chaush Tekkiehsee/' at 
 Ainalee Bakal, near the Silivree Gate. 
 
 The Ruf&ees.— "Sheikh Kiamil Efendi Tekkiehsee," 
 near Avret Bazaar, Stambool. 
 
 The Rufaees.—- " Birbirler Sheikhee 'Ottoman Efendi 
 Tekkiehsee," at Bayazid Aga Mahalassee Top Kapu. 
 
 The Bairamiehs. — " Mehmed Aga Tekkiehsee," in the 
 aforenamed mosque. 
 
 SUNDAYS AND WEDNESDAYS. 
 
 The Khalvetees. — " Bulbulji Zadeh Efendi Tekkiehsee," 
 in the mosque of Nishanji Pasha Jedeed. 
 
 The Kadirs. — "Yarmaji Baba Tekkiehsee," at Liman 
 Pasha, Sentary. 
 
 The Kadirs.—" Sheikh Mehmed Khifaf Tekkieshee," 
 at Balji Yokushee, in Kuchook Haman. 
 
320 THE DERVISHES. 
 
 The Khalvetees.— "Sheikh Faiz Ullah Efendi Tekkieh- 
 see," at Ahmedieh, in Scutary. 
 
 The Sumbulees. — " Bairam Pasha Tekkiehsee," near the 
 Khassakee Mosque, Stambool. 
 
 The Khalvetees. — " Emirler Tekkiehsee," at the Silivree 
 Gate. 
 
 The Kadirs. — "Gavsee Efendi Tekkiehsee," near to 
 the convent called " Mimararzassee." 
 
 The Kadirs. — " Hamdee Efendi Tekkiehsee," at 
 Sinaan Pasha. 
 
 The Sddiehs. — "Yagji Zadeh Tekkiehsee," at the 
 Wharf of Bulban, in Scutary. 
 
 The Sddiehs. — " Kirpassee Mustapha Efendi Tekkieh- 
 see," at Eyub. 
 
 SUNDAYS. 
 
 The Mevlevees. — "Kasim Pasha Mevlevee Khaneh 
 see." 
 
 The Nakshibendees. — "Sheikh Murad Tekkiehsee," near 
 the Ortakjilars. 
 
 The Nakshibendees. — "Murad Molla Tekkiehsee," in 
 the market of Chaharshenbee. 
 
 The Nakshibendees. — " Emir Bokhara Tekkiehsee," 
 near the Egree Kapu Gate. 
 
 The Nakshibendees. — " Salamee Efendi Tekkiehsee," in 
 the place called Baba Hyder, near Eyub. 
 
 The Khalvetees. — "Jemalee Zadeh Tekkiehsee," out- 
 side of Egree Kapu. 
 
 The Nakshibendees. — "Mustapha Pasha Tekkiehsee," 
 outside the Adrianople Gate, Stambool. 
 
 The Rafdees. — "Sachlee Efendi Tekkiehsee," near to 
 the fountain, called Chiragji, at Katchuk Mustapha Pacha. 
 
 The Sddiehs. — " Sheikh 'Alee Efendi Tekkiehsee," near 
 to the Otagjilar Bedavee Tekkiehsee, at Tatavla. 
 
 The Khalvetees. — "Yildiz Tekkiehsee," near Bakcha 
 Capusee, in Stambool. 
 
 The Sddiehs. — " Sanjakdar Hyred Deen Tekkiehsee," 
 near the Tchinar Mosque. 
 
 The Kadirs. — "Hyder Dede Tekkiehsee," near to 
 Serach Khaneh. 
 
THE DERVISHES. 32 I 
 
 The Ruf frees. — " Kukji Zadeh Tekkiehsee," at the 
 New Gate. It is the " Tarsoos Tekkieh." 
 
 The Nakshibendees. — " Selim Baba Tekkiehsee," near 
 Chinar. 
 
 The Khalvetees.— "Sheikh Saliman Efendi Tekkieh- 
 see," near to the Soofeeler. 
 
 The Khalvetees. — "Amee Sinan Tekkiehsee," near the 
 Kurkji Mosque, at Top Kapu. 
 
 The Nakshibendees. — " Nooree Efendi Tekkiehsee," 
 near the Top Kapu. 
 
 The Nakshibendees. — "Vannee Ahmed Efendi Tek- 
 kiehsee," at Lallazar. 
 
 The Sumbidees. — " Meer Akber Tekkiehsee," near the 
 " Seven Towers." 
 
 The Khalvetees. — " Hajee Kadin Tekkiehsee," at 
 Samathia. 
 
 The Khalvetees. — " Khamza Zadeh Tekkiehsee," near 
 to Nishanji Pasha Jedeed. 
 
 The Nakshibendees. — " Rakam Efendi Tekkiehsee," at 
 Zinjirlee Kiiyoo, in Stambool. 
 
 The Sa'diehs.— '"Arab Hassan Efendi Tekkiehsee," 
 near to the " Bab Mevlevee Khaneh." 
 
 The Khalvetees.— "H^z Efendi Tekkiehsee," Beykos. 
 
 Thefiufd'ees. — "Toygar Tepesee Tekkiehsee," Scutary. 
 
 The Kadirees. — " Hilim Gulem Tekkiehsee." Zin- 
 girlee Kuyu, at Scutary. 
 
 The Nakshibendees. — "Erdek Tekkiehsee," near Daoud 
 Pasha. 
 
 The Kadirees. — "Jedid Hajee Dede Tekkiehsee," in 
 Tunus Bagh, at Scutary. 
 
 The Kadirees.—" 'Abd ul Selam Tekkiehsee," in Khoss 
 Kioy. 
 
 The Khalvetees.— u Sheikh Hafiz Efendi Tekkiehsee," 
 near Karaja Ahmed, Scutary. 
 
 The Khalvetees. — " Khalvetee Tekkiehsee," in the 
 Kinissa Mosque, near to the Kiosk of the Kallijilar. 
 
 The Kadirees. — "Tashji Tekkiehsee," at Kossim 
 Pasha, in the lot called " Bab i Sail." 
 
 The Stimbulees. — " Safvettee Tekkiehsee," at the Aga 
 Chair, near to the Selivria Gate. 
 
 Y 
 
32 2 THE DERVISHES. 
 
 The Khalvetees. — "Oksizja Baba. Tekkiehsee/' near 
 the lot called Akarja. 
 
 The Khalvetees. — "Sir Tarik Zadeh Tekkiehsee," at 
 Eyub, near the Nishanjlar. 
 
 The Kadirees. — " Sheikh Khaleel Efendi Tekkiehsee," 
 near the Alti Mermer. 
 
 The Nakshibendees. — " Mybekler Tekkiehsee," at Sala- 
 mieh, in Scutary. 
 
 The Bairamiehs. — "Yanez Tekkiehsee," at Salajik, in 
 Scutary. 
 
 The Khalvetees. — "Kavserah Mustapha Baba Tekkieh- 
 see," at the Chaush Dere, Scutary. 
 
 The Sa'diehs. — " Saif ed Deen Efendi Tekkiehsee," in 
 Chaush Dere, Scutary. 
 
 The Nakshibendees.— "Sheikh. Said Efendi Tekkieh- 
 see," at Kandillee, in the valley. 
 
 The Nakshibendees. — " Jan Fida Tekkiehsee," at 
 Kubbeh Tosh. 
 
 MONDAYS. 
 
 The Mevlevees. — " Yani Kapu Mevlevee Khanebsee." 
 
 The Khalvetees. — " Noor ed Deen Jerahee Tekkieh- 
 see," near to the Kara Gumruk, Stambool. 
 
 The Sa'diehs. — "'Abd ul Selam Tekkiehsee," near 
 Hasan Pasha Khan. It is well known under the title 
 Koghajee Sheikh Tekkiehsee. 
 
 The Rufa'ees. — "Yahya Efendi Tekkiehsee," at Eyub. 
 It is also known as the " Haseeb Efendi Tekkiehsee." 
 
 The Rufa'ees.— "Kara Sariklez Tekkiehsee," near Muf- 
 tee Hamam. 
 
 The Nakshibendees. — " Dulger Zadeh Tekkiehsee," at 
 Beshik Tosh. 
 
 The Sumbulees. — " Hajee Avhed Tekkiehsee," near 
 Yadi Koolee, or "Seven Towers." 
 
 The Shazellees. — " Shazellee Tekkiehsee," near 'Alee 
 Bey village. 
 
 The Jelvetees. — " Selamee 'Alee Efendi Tekkiehsee." 
 Beshik Tosh. 
 
 The Kadirees. — "Nizamee Zadeh Tekkiehsee," near 
 the Shehr Emeenee. 
 
THE DERVISHES. 
 
 323 
 
 The Khalvetees. — "Matehka Tekkiehsee," at Beshik 
 Tosh. 
 
 The Sa'diehs. — " Finduk Zadeh Tekkiehsee," atYuksik 
 Kalderim. 
 
 The Khalvetees. — "Altoonjee Zadeh Tekkiehsee," at 
 Ekshee Kara Toot. 
 
 The Kadirees. — " Paik Dede Tekkiehsee," at the Seli- 
 vria Gate. 
 
 The Khalvetees. — "'Ala ed Deen Tekkiehsee," near 
 Hamam Soofeeler. 
 
 The Kadirees. — " Chekeh Zadeh Tekkiehsee," near 
 Eski Alee Pasha. 
 
 The Bedavees. — " Haseeb Efendi Tekkiehsee," near 
 Top Tashee, Scutary. 
 
 The Khalvetees. — "Bazurgian Tekkiehsee," at Khoja 
 Mustapha Pasha. 
 
 The Sa'diehs. — " Jigerim Dede Tekkiehsee," near the 
 Marine Barracks. 
 
 The Rufa'ees. — " Jindi Harem Tekkiehsee," at "Alti 
 Mermer." 
 
 The Nakshibendees. — " Nakshibendee Tekkiehsee," in 
 the Mosque of Kurshundee Mahsen, Galata. 
 
 The Kadirees. — " Sheikh 'Omer Efendi Tekkiehsee," 
 at Hajee Elias, near to the Egri Kapusu, Stambool. 
 
 The Khalvetees. — " Hasan Efendi Tekkiehsee," in 
 the Mosque of Jihangeer. 
 
 The Khalvetees. — " Ishak Karamanee Tekkiehsee," at 
 Sudlija. 
 
 The Sa'diehs. — "'Abd ul Bakee Tekkiehsee," at Kadi 
 Kioy. 
 
 The Khalvetees. — " Fazlillahee at Bazaree 'Othman 
 Efendi Tekkiehsee," at the at Bazaar, Stamboul. 
 
 The Kadirees. — "Tashjee Tekkiehsee," near Daoud 
 Pasha Eskalasee. 
 
 The Gulshenees. — "Tatar Efendi Tekkiehsee," at 
 Top Khaneh. 
 
 The Khalvetees. — " Fena'ee Tekkiehsee," at Molla 
 Kiovanee. 
 
 The Khalvetees. — " Mu'bir Hasan Efendi Tekkieh- 
 see," near to Eski 'Alee Pasha. 
 y 2 
 
324 THE DERVISHES. 
 
 The Nakshibendees. — " Karilar Tekkiehsee," at Idris 
 Kuskee. 
 
 The Sa'diehs. — "Beder ed Deen Zadehler Tekkiehsee," 
 Psamatia. 
 
 The Kddirees. — " Kadiree Tekkiehsee," near Chagala 
 Zadeh Seray. 
 
 The- Khalvetees. — "Togbramaji Tekkiehsee," behind 
 the Zindan (prison) of the Arsenal. 
 
 The Bairamiehs. — " ; Abd ul Samed Efendi Tekkieh- 
 see," at Khagid Khanah. 
 
 TUESDAYS. 
 
 The Kddirees. — " Ismail Roomee Hazreteri Tekkieh- 
 see," Top Khanah, called also " Bakadir Khanah." 
 
 The Sumbulees. — "Shah Sultan Tekkiehsee," at Baha- 
 rieh, called likewise " Nijatee Efendi Tekkiehsee." 
 
 The Beddvees.— U Sheikh Mustapha Efendi Tekkieh- 
 see," near Tatavala in Uzun Yol. 
 
 The Sa'diehs. — "Mehmed Efendi Tekkiehsee," at 
 Kara Gumruk, called also " Ejder Efendi Tekkiehsee." 
 
 The Gulsheniehs.— u Kior]i Sheikh 'Alee Efendi Tek- 
 kiehsee," near Molla 'Ashkee. 
 
 The Jelvetees. — " Sir Tarik Zadeh Tekkiehsee," at Ka- 
 merillee, in the vicinity of the Mosque of Mohammed II. 
 
 The Nakshibendees. — " Keshfee Efendi Tekkiehsee," in 
 the Keffelee Mosque, at Deragman. 
 
 The Sumbulees. — "Ibrahim Pasha Tekkiehsee," at 
 Kum Kapu, in the Mosque Nishamji. 
 
 The Sumbulees. — " Koruk Tekkiehsee," near Molla 
 Kuranee. 
 
 The Khalvetees. — " Ismail Efendi Tekkiehsee," at 
 Yanee Kioy. 
 
 The Sadiehs. — " Kapu Agassee Ismail Aga Tekkieh- 
 see," near to Aga Hamam, Scutary. 
 
 The Bairamiehs. — " Bezji Zadeh Muhee Efendi Tek- 
 kiehsee," at Diyunjilee, Scutary. 
 
 The Kadirs. — " Kartal Ahmed Efendi Tekkiehsee," 
 at Bazarbashee, Scutary. 
 
THE DERVISHES. 325 
 
 The Gulshenees. — " Halvee Efendi Tekkiehsee," at 
 Shehr Emeenee. 
 
 The y Ushshakees. — " Mahmud Efendi Tekkiehsee," at 
 Gechajiler. 
 
 The Kadirees. — " Mahmud Efendi Tekkiehsee," at 
 Eyub, near the Dabag Khaneh. 
 
 The Bairamiehs. — "Taveel Mehmed Efendi Tekkieh- 
 see," near to the Alti Mermer. 
 
 The Sddiehs. — " Sheikh Jevher Tekkiehsee," at the 
 Oke Maidan. 
 
 The Khalvetees. — " Shevkee Mustapha Efendi Tek- 
 kiehsee," near Mirnar. 
 
 The Sa'diehs. — " Kullamee Tekkiehsee," in the Char- 
 soo, and at the Yaila. 
 
 The Nakshibendees. — "Saleeh Efendi Tekkiehsee," near 
 to Deragman. 
 
 The Sddiehs. — "Sheikh Emeen Efendi Tekkiehsee," 
 in the Pashmakji Chair. 
 
 . The Khalvetees. — " Mimar Sinan Tekkiehsee," at 'Ashik 
 Pasha. 
 
 The Jelvetees. — " Badjilar Tekkiehsee," near 'Azeez 
 Mahmood Efendi, Scutary. 
 
 The Khalvetees. — " Khoja Zadeh el Hajee Ahmed 
 Efendi Tekkiehsee," at Zairek. 
 
 WEDNESDAYS. 
 
 The Mevlevees. — " Beshiktash Mevlevee Khanehsee." 
 
 The Khalvetees. — " Umee Sinan Tekkiehsee," at Eyub 
 in the Dokmajilar. 
 
 The Sa'diehs. — " Haziree Zadeh Tekkiehsee," at Sud- 
 luja. 
 
 The Ruf frees. — "Sheikh Halvaee Tekkiehsee," at the 
 Boztaghan Kemeree. 
 
 The Sumbidees. — " Isa Zadeh Tekkiehsee," near Derag- 
 man. 
 
 The Kadirs. — " Sheikh Resmee Tekkiehsee," at the 
 Kara Gumruk, in Stambool, also called " Kubbeh 
 Kollak." 
 
 The Khalvetees.— ■" Ak Bayik Tekkiehsee," at Akhor 
 Kapussu. 
 
326 THE DERVISHES. 
 
 The Sumbulees. — " Sirkaji Tekkiehsee," at Jeballee, 
 Yeni Kapussu. 
 
 The JVahshibendees.—" Chakir Dede Tekkiehsee," at 
 Shahzadeh Bashee. 
 
 The Khalvetees. — " Keshfee Tekkiehsee," near Shah- 
 zadeh Bashee. 
 
 The Khalvetees. — " Turmish Dede Tekkiehsee," at 
 Roomali Hissar. 
 
 The Kadirees. — " Remlee Tekkiehsee," near Shehr 
 Emeenee. 
 
 The Kadirees. — " Yannik Tekkiehsee," at Ferhad Aga 
 in Kassim Pasha. 
 
 The Khalvetees. — " Iskender Baba Tekkiehsee," near 
 Aga Hamam, in Scutary. 
 
 The Rufa'ees. — "Sheikh Nooree Tekkiehsee," in the 
 Dabaglar Maidan, Scutary. 
 
 The Jelvetees. — " Ibrahim Efendi Tekkiehsee," in the 
 Kizil Mesjid, Bulgarlee. 
 
 The Khalvetees: — " Umee Ahmed Efendi Tekkiehsee," 
 near to the Chinilee Mosque, Scutary. 
 . The Khalvetees. — " Idris Efendi Tekkiehsee," in 
 Chaush Dere. 
 
 The Gulshenees. — " Said Efendi Tekkiehsee," in the 
 Yashji Mosque, at Khassakee. 
 
 TheKddirees. — " Kadirieh Tekkiehsee," at Top Khaneh. 
 
 The Jelvetees. — " Salamee 'Alee Efendi Tekkiehsee, at 
 Chamlidja. 
 
 The Jelvetees.— <( Jelvettee Tekkiehsee," at Top Khaneh, 
 near Akarja. 
 
 The Khalvetees, — " Yahya Kethoda Tekkiehsee," at 
 Kasim Pasha, near Juma' Bazaar. 
 
 The Jelvetees. — " Fena'ee Tekkiehsee," at Allaja, 
 Minareh, in Scutary. , 
 
 The Bairdmiehs. — " Jesim Lateef Tekkiehsee," at Ak- 
 seray. 
 
 The Khalvetees. — "'Alee Efendi Tekkiehsee," at 
 Ajee Cheshmeh, near the Adrianople Gate. 
 
 The Itufd'ees. — " Khojai Zadeh Tekkiehsee," near 
 Top Khaneh, at Firooz Aga. 
 
 The Sumbulees. — " Mimar Tekkiehsee," at Mimar 
 Charsoo. 
 
THE DERVISHES. 327 
 
 The Khalvetees. — "Said Khalifeh Tekkiehsee," at 
 Fana'ee. 
 
 The Kddirees.— "Nebatee Tekkiehsee," at Top Khaneh. 
 
 The Kddirees. — " Mu'bir Hasan Tekkiehsee," at Ka- 
 sim Pasha. 
 
 The Kddirees. — "Dibilee Kala Ahmed Efendi Tekkieh- 
 see," near to the new Mevlevee Khaneh. 
 
 THURSDAYS. 
 
 The Mevlevees. — "Yani Kapu Mevlevee Khanehsee." 
 
 The Sumbulees. — " Merkez Efendi Hazreteree Tek- 
 kiehsee," outside the Mevlevee Khaneh. 
 
 The Nakshibe?idees. — " Yahya Efendi Hazreteree, Tek- 
 kiehsee," at the same place. 
 
 The Nakshibendees. — "Ahmed el Bokharee Tekkieh- 
 see," at the Kaban Dakeek, Stambool. 
 
 The Shazalees. — " Shazalee Tekkiehsee," at the same 
 place. 
 
 The Rnfd'ees.—" Al Yanak'Alee Efendi Tekkiehsee," 
 in the Mosque of Zehkerjee, at Lallazar. 
 
 The Nakshibendees. — " Beshikji Zadeh Tekkiehsee," 
 near the Mosque of Bikir Pasha. 
 
 The Sa'diehs. — " 'Abid Chelebee Tekkiehsee," near 
 Kazee Cheshmeh. 
 
 The Khalvetees.— "Iplikjee Mehmed Efendi Tek- 
 kiehsee," near Otlagji Yokushee. 
 
 The Nakshibendees. — " Samanee Zadeb Tekkiehsee," at 
 the same place. 
 
 The Sa'diehs. — "Tashlee Buroon Tekkiehsee," near 
 Eyub. 
 
 The Nakshibendees. — " Uluklu Bayir Tekkiehsee," at 
 Eyub. 
 
 The Nakshibendees. — " Emeer Bokhara Tekkiehsee," at 
 the Otagjilar. 
 
 The Nakshibendees. — "Silimieh Tekkiehsee," at Scutary. 
 1 . — " Khussam ed Deen 'Ushshakee 
 
 Tekkiehsee," at Kasim Pasha. 
 
 The Khalvetees. — " Suklee Mehmed Pasha Tekkieh- 
 see," at the At Maidan in Stambool. 
 
328 THE DERVISHES. 
 
 The Nakshibendees. — " Sadik Efendi Tekkiehsee," at 
 the Alaja Mi'maree, in Scutary. 
 
 The Nakshibendees. — " Mudaniehlee Zadeh Tekkieh- 
 see," near to the Bab i Humayun, in Stambool. 
 
 The Bairamiehs. — " Himet Zadeh Tekkiehsee," near 
 Nakkash Pasha. 
 
 The J? ufd'ee.—" Mehmed Shemsee Efendi Tekkiehsee," 
 near Yanee Bakcheh. 
 
 The Nakshibendees. — " Tahir Aga Tekkiehsee," near 
 Kasasb Bashee Cheshmassee. 
 
 The Sa'diehs. — "At Yamez Tekkiehsee," near Psama- 
 thia, Stambool. 
 
 The Nakshibendees. — "Aga Sheikh Tekkiehsee," near 
 the Jebbeh Khan eh. 
 
 The Nakshibendees. — "Said Baba Tekkiehsee," near 
 Khassakee. 
 
 The Kadirs. — " Sheikh Tay Efendi Tekkiehsee," near 
 Khassakee. 
 
 The Nakshibendees. — " Deroonee Tekkiehsee," near 
 Kemer Boz Tagan. 
 
 The Nakshibendees.—' 1 Na'lber Mehmed Effendi Tek- 
 kiehsee," at Roomalee Hissar. 
 
 The Nakshibendees. — "Baba Hyder Tekkiehsee," near 
 Eyub. 
 
 The Khalvetees. — "Tellonee Tekkiehsee," near Inadieh, 
 at Scutary. 
 
 The Sddiehs. — " Khaleel Pasha Tekkiehsee," near the 
 wharf of Daoud Pasha, Stambool. 
 
 The Khalvetees. — "Hakeekee 'Othman Efendi Tekkieh- 
 see," near Egree Kapoo. 
 
 The Khalvetees. — " Khalvetee Tekkiehsee," near 
 Arpa Cheshmasee, Eyub. 
 
 The Nakshibendees. — " Alta Efendi Khaleefehsee Tek- 
 kiehsee," in Anadolee Hissar. 
 
 The Rufaees.— " Rufa'ee Tekkiehsee," at the Eskee 
 Menzil Khaneh, at Scutary. 
 
 The Nakshibendees.— "Mehmed Alta Allah Efendi 
 Tekkiehsee," at Kanlijik. 
 
 The Nakshibendees. — " Saidee Bey Tekkiehsee," near 
 Yuksek Kalderim. 
 
THE DERVISHES. 329 
 
 The Bairdmiehs. — " Hashmee 'Othman Efendi Tek- 
 kiehsee," at Kalaksiz in Kasim Pasha. 
 
 The Khalvetees. — " Chamlijalee Mehmed Efendi 
 Tekkiehsee," near Chaush Dere, Scutary. 
 
 The Nakshibe?ulees. — " Ya'kub Zadeh Tekkiehsee," near 
 Baila. 
 
 The Nakshibendees. — " Selim Baba Tekkiehsee," at Sul- 
 tan Tepesee, Scutary. 
 
 The Kadirees. — "Hajee Ilias Tekkiehsee," near Egree 
 Kapoo, at Batgan. 
 
 The Khalvetees. — " Roofee' Efendi Tekkiehsee," at 
 Toganjilar, Scutary. 
 
 The Khalvetees.. — " Safvettee Efendi Tekkiehsee," 
 (same place). 
 
 The Khalvetees. — " Kara Bash 'Alee Efendi Tekkieh- 
 see," in Eski Jamee Valideh, at Scutary. 
 
 The Khalvetees. — "Sarmashik Tekkiehsee," near the 
 Adrianople Gate, Stambool. 
 
 The Nakshibendees.— " Dulger Oghlu Tekkiehsee," 
 near the Khaffaf Khan eh. 
 
 The Khalvetees. — " Kush 'Adalee Ibrahim Efendi 
 Tekkiehsee," at the Senglee Bakkal. 
 
 The Khalvetees. — "Sheikh Suliman Efendi Tekkieh- 
 see," at Beycos. 
 
 The Sadiehs. — " Sultan 'Othman Tekkiehsee," at Seera 
 Serveeler, in the Otagjiler. 
 
 The Khalvetees. — " Sivassee Tekkiehsee," near Sultan 
 Selim's Mosque, in Stambool. 
 
 The Nakshibefidees. — " Agvanlar Tekkiehsee," near the 
 Chinilee Mosque, at Scutary. 
 
 The Khalvetees. — " Karabash Tekkiehsee," in the Roo- 
 malee Hissar. 
 
 The Khelvetees. — " Karabash Tekkiehsee," at Top 
 Khaneh. 
 
330 THE DERVISHES. 
 
 CHAPTER XV. 
 
 One of the most interesting and correct writers on the 
 " East," Mr. M. A. Ubicini, devotes a chapter in his 
 book, entitled " Letters on Turkey," to the subject of the 
 Dervishes. I should commit an act of injustice did I 
 not mention the valuable statements it contains. This 
 author says : — 
 
 " If the Ulema (of Turkey) in its actual condition 
 represent on the one side the secular clergy, the Orders 
 of the Dervishes may also be assimilated, on the other, 
 to the regular clergy of our own ecclesiastical society. 
 Spread, from the Atlantic to the Ganges, over a vast 
 space, under the name of Dervishes, Santons, Sofies, and 
 Fakirs, they are the religious members of Islamism, in 
 the same manner as the Ulemas are its theologians, and 
 form, with these latter — although they be irreconcilable 
 enemies to each other — the opposing force in Turkey. 
 
 " It is necessary, however, not to carry this assimilation 
 too far. The Dervishes are individuals who voluntarily 
 deprive themselves of their worldly goods for the purpose 
 of devoting them to the benefit of the poor. The word 
 Dervish, according to the Persian etymology, signifies a 
 beggar (der signifies door, and vich spread, or extended, 
 meaning, in fact, the poor, who, having no asylum, 
 stretch themselves at night upon the sill of doors to 
 sleep), thus denoting the poverty of the profession, and 
 also one who reduces himself to mendicity for the pur- 
 pose of aiding others. 
 
 " The Khalife Alee was the first among Mussulmans 
 who gave the example of this voluntary renunciation of 
 worldly store, not, as might be supposed, as an act of 
 penitence, but to accomplish literally the maxim of the 
 Koran, which says, ' The best of men is he who is useful 
 
THE DERVISHES. 33 I 
 
 to mankind.' His example led a large number of Mus- 
 sulmans in the same path, who formed an association, of 
 which he became the chief. These were called the 
 Safasahibi, from the Arabic adjective safi, 'pure,' to 
 express the poverty of their lives and conformity to the 
 moral law of the Koran. Little by little, however, the 
 Dervishes departed from their original design ; attracted 
 by the charms of contemplative life and the example of 
 the solitary individuals of India and Greece to the prac- 
 tice of acts of benevolence, they substituted the ravings 
 of ecstacism, and began to withdraw from the rest of 
 society. Soon afterwards they formed communities, 
 which adopted practices, some of an austere, and some 
 of a fantastical character ; and it was then, that under 
 the double influence of rules and mysticism, there was 
 developed amongst the Dervishes the character which 
 assimilates them to our religious Orders. 
 
 "Two things must be distinguished among the Der- 
 vishes — doctrine and institution. The first is nothing 
 else than the Sofeism which existed in the East long pre- 
 vious to the coming of Mohammed. Perhaps, if we wish 
 to trace it to its origin, we must go back even to the 
 most remote theocracies of Egypt and India, through the 
 secret schools of the Pythagorians, and the Neo-Platonism 
 of Alexandria. It is easy to convince oneself, if atten- 
 tion be paid, that under the confusion of fantastical 
 names, times, and often of doctrines, the Greek trace 
 does not cease to be visible in the Arabian philosophy 
 alongside of an Indian impression. It is thus that we 
 see, more than a century before Mohammed, the ten 
 great sects which divide it : — the Meschdiouns (the 
 walkers), and the Ischrachdioiins (contemplators), re- 
 minding us, by the similarity of the names, of a certain 
 point, and by the conformity of doctrines of the two 
 great philosophical schools of Greece, represented by 
 their illustrious chiefs (Muattim eyel Aristhatlis), ' the 
 grand master Aristotle,' and Aflathoun elahi (' the divine 
 Plato ') ; nor is it less true, notwithstanding this title 
 of Divine, which has been religiously preserved in the 
 6 deins IlAaVcov of the Greeks, that Plato, seated amidst 
 
33 2 THE DERVISHES. 
 
 his disciples, and rising to the highest practical truths of 
 morality and religion, was but a Plato doubled up by 
 Diogenes, bent up in a tub, and causing virtue to consist 
 in absolute inaction, and the annihilation of all the facul- 
 ties. The almost simultaneous apparition of the Koran, 
 and the writings of the ancient philosophers, which as 
 yet were only known through tradition, marks a new era 
 in the history of Arabian philosophy. The religious 
 element joined the rational element which had, until 
 then, reigned without partition ; and, under the com- 
 bined influence of these causes, the two primitive sects, 
 becoming each transformed in the sense of its doctrine — 
 the Meschdiouns continued in the Mutekelim, or meta- 
 physicians, and the Ischrachdiouns in the Softs. What 
 is the correct origin of the name of Softs, on which so 
 many dissertations have been written] Does it come, 
 as well as the word given to the association of which 
 Alee declared himself to be the head, from the Arabic 
 adjective soft, or from sdfd, one of the stations around 
 the Keabeh, or from sof (wool, or that which is made 
 from wool), in allusion to the woollen garment adopted 
 by this new sect, either through humility, or so as to 
 distinguish it from the other rival sects 1 Or rather must 
 it be attributed, more naturally, to a corruption of the 
 Greek word acxpoL 1 This question of etymology merits 
 less our attention than the examination of Sofeism itself." 
 The beginning of Soofeeism is nothing else than 
 pantheism, as shown in the exclamation of Mevlana 
 Zelaleddeen, addressed to his spiritual master, " O my 
 master, you have completed my doctrine by teaching me 
 that you are God, and that all things are God." Whilst 
 the philosophers of India and Greece limited themselves 
 to teaching, under a diversity of myths and systems, the 
 immortality of the soul, the emancipation of Divine in- 
 telligence, its fall, its terrestrial condition, and reunion to 
 its source, the Soofees had reached only to the sight, in 
 material forms, of the emanations of the Divine essence, 
 resembling, they say, the rays of the sun, which are con- 
 tinuously darted forth and re-absorbed ; applying thus to 
 the entire creation that which Seneca had said in magni- 
 
THE DERVISHES. 333 
 
 ficent terms regarding the soul, in which a particle of 
 the Divinity, — " Quemadmodum radii solis contingunt 
 quidem terrain, sed ibi sunt unde mittuntur : sic animus 
 magnus et sacer. . . . conversatur quidem nobiscum, sed 
 haeret origini suae." — Sen. Epist. xl. Comparisons of 
 this nature abound in the books of the " Spirituality of 
 the Soofees." I will cite a few of those which are the 
 most familiar. 
 
 " You say ' the sea and waves,' but in that remark you 
 do not believe that you signify distinct objects, for the 
 sea when it heaves produces waves, and the waves when 
 they settle down again become sea ; in the same manner 
 men are the waves of God, and after death return to His 
 bosom. Or, you trace with ink upon paper the letters 
 of the alphabet, #, b, c; but these letters are not distinct 
 from the ink which enabled you to write them : in the 
 same manner the creation is the alphabet of God, and 
 is lost in Him." 
 
 The Cheik Choubli, contemporaneous with Murad II., 
 whose disciple Amededdin was condemned by a sen- 
 tence of the Ulema to be skinned alive, publicly taught 
 that the human soul absorbed in God, mixed with Him, 
 just as rain does with the water of the sea. 
 
 Spinoza undertook at a later period to show in proper 
 terms the identity of God with matter. From that comes 
 the necessity of a perpetual adoration of the Creator in 
 His works. The Soofees inculcate the doctrine, " Adore 
 God in His creatures." It is said in a verse of the Koran 
 which I have already cited — " It is not given to man that 
 God should speak to him ; if He does so it is by inspi- 
 ration, or through a veil." Thus all the efforts of man 
 should tend to raise up the veil by the force of divine 
 love and the annihilation of the individuality which 
 separates him from the Divine essence ; and this expres- 
 sion, " raise up the veil," has remained in the language 
 of the East as expressive of the greatest intimacy. Must 
 one say, however, that the Soofees, by leaning upon the 
 passage of the Koran, and upon another where it is said 
 that " God made the creation as an emanation, and will 
 afterv ards cause it to re-enter Himself" (Koran v. 4), 
 
334 THE DERVISHES. 
 
 pretend to the consecration of this dogma 1 On the con- 
 trary, the dogma had perished in their hands. They did 
 not deny the divine mission of the Prophet, but they 
 reduced his precepts to an allegorical sense, the key of 
 which alone could give the interpretation. In our times 
 even the Wahabites, whom Sultan Mahmood could not 
 wholly destroy, and who are still spread over the Persian 
 Gulf, admit no other authority than that of the Koran 
 as interpreted by human individual reason, and without 
 any submission to the prophets or the Imams. 
 
 Moreover, the Soofees regained in the beginning all that 
 such a doctrine could possess of the dangerous by teach- 
 ing the strictest morality. They incessantly preached 
 union, sobriety, universal benevolence, and offered in 
 themselves an example. They said that evil only came 
 into the world through ignorance, and is the cause of 
 error and disunion among men. Some of them cited on 
 this subject the following tale : — " Four travellers — a 
 Turk, an Arab, a Persian, and a Greek, having met to- 
 gether, decided to take their meal in common, and as 
 each one had but ten paras, they consulted together as 
 to what should be purchased with the money. The first 
 said Uzum, the second Ineb, the third decided in favour 
 of Inghur, and the fourth insisted upon Stafilion. On 
 this a dispute arose between them, and they were about 
 to come to blows, when a peasant passing by happened 
 to' know all four of their tongues, and brought them a 
 basket of grapes. They now found out, greatly to their 
 astonishment, that each one had what he desired." 
 
 " I do not know," adds M. Ubicini, " for my part any 
 more abominable doctrine than this deceptive idealism 
 which tends to substitute the creation for the Creator, 
 and arrives by an irresistible slope at the destruction of 
 all faith and all morality ; all the more dangerous as it 
 veils its corruption under the most amiable exterior, and 
 so it misleads, unknown to themselves, the best minds : 
 ' eo pemiciosior,quod abundans dulcibus vitiis] as Quintilian 
 said of the diction of Seneca. The materialism in which 
 it finally terminates, with the unheard-of niceties of 
 sensuality, is a hundred times less to be feared, be- 
 
THE DERVISHES. 335 
 
 cause it at once revolts the secret instincts of the human 
 conscience, whilst mystical reveries so full of seductions 
 are a snare laid for the inclinations of the most unsus- 
 pecting and the most noble of our nature. It is this 
 point which gives so much authority to the words of 
 Bossuet, combating, in the name of the immutability of 
 dogma, and the integrity of morality, the quietism of 
 Fenelon. These fermentations of dissolution, which 
 Sofeism had thrown into the bosom of Mussulman 
 society, did not at once manifest themselves, tempered 
 moreover, as I have just said, by the ardent, though sin- 
 cere, enthusiasm, and the austerity of morals of its first 
 adepts. But they gradually gained ground, and little by 
 little entered the veins of the social body. In fact this 
 spirit of holy abstraction upon which Sofeism is based ; 
 this ardent mysticism so marvellously adapted to the 
 imaginations, at the same time wildly unsteady and sen- 
 sual, of Orientals, and of which the Bible offers more 
 than one trace, could not fail to gain for him many 
 proselytes. Egypt, once the cradle of monastic life, 
 after the folly of the desert had succeeded , among the 
 first Christians, to the folly of the cross, was 'again filled 
 with Thebaides. With the only substitution of the name 
 of Allah for that of Jesus, it was the same life, or rather 
 the same absence of life, ' Vitce. mori ac vivere morti] — 
 the same austerities, the same exaggerations. Mount 
 Olympus, on the Asiatic coast, nearly opposite Mount 
 Athos, where there were erected innumerable Greek 
 monasteries, held thousands of these solitarians, lost in. 
 the contemplation of themselves and of nature, and 
 whose memory is still venerated as that of holy persons. 
 From thence they passed over into Arabia, to Persia, as 
 far as the extremity of India, wherever there was Moham- 
 medan power. Always this enthusiasm, like that of the 
 earlier times of Christianity, spread towards the desert, 
 fleeing from the world in contempt of temporal things ; 
 it neither strove to reverse authority nor to invade estab- 
 lished powers. Sofeism did not take this character 
 until when, from being a doctrine, it became an institu- 
 tion." 
 
336 THE DERVISHES. 
 
 It was in the second century of the Hejra, near 129, 
 that a Soofee reputed for his virtue and knowledge, Sheikh 
 Olwan, founded the first religious Order, to which he 
 gave his name. This innovation met with great opposi- 
 tion on the part of the legislators and the truly orthodox 
 of Islamism, who recalled the formal declaration of 
 Mohammed, " No Monkery in Islamism." Though this 
 sentence, because in some, sort proverbial, was received 
 at the same time as an article of faith by all Mussulmans, 
 the inclination of the Arabs for a solitary and contem- 
 plative life carried it against orthodoxy. Other Orders 
 were soon founded in imitation of the first. The number 
 grew rapidly from the second to the seventh century, and 
 also in subsequent epochs. Hammer counts up thirty- 
 six, which he enumerates according to D'Ohsson. Of 
 this number twelve are subsequent to the Ottoman mon- 
 archy, the eighteen others arose from the commencement 
 of the fourteenth to the middle of the eighteenth century. 
 
 Soofeeism modifies itself, like all systems, by passing 
 from theory to action. There were, as has been always 
 practised in the divers schools of Theosophists and Thau- 
 maturgists, two doctrines — the one public, which precedes 
 the initiation ; and the other secret, for the adepts only. 
 A strict observance of religion and of all the social 
 virtues was required of the candidate for his initiation. 
 Later, when by a long suite of proofs and mortifications, 
 above all by the absolute annihilation of his individuality, 
 he was supposed to have arrived at the desired degree in 
 which to contemplate the truth face to face, and the veil, 
 until then spread over his vision, suddenly fell, they 
 taught him that the Prophet in his book had only pre- 
 sented, under the veil of allegory, maxims and political 
 precepts ; that the Koran without the interpretation was 
 only an assembly of words void of sense ; that once the 
 habit of mental devotion contracted, he could reduce 
 his worship to a purely spiritual one, and abandon all 
 forms and external ceremonies. 
 
 "When one is out of the Ke'beh (the Ke'beh in the 
 allegorical language of the Dervishes is 'Divine Love'), 
 it is good to direct our regards towards it ; but for him 
 
THE DERVISHES. 337 
 
 who is in the Ke'beh, it imports little to what direction 
 he turns." This is the language of Jelaleddeen in his 
 Mesnevi Shereef. The whole passage is too remarkable 
 not to be cited here entire. 
 
 " Moses once met with a shepherd, who, in the fervour 
 of his soul, addressing God, exclaimed, ' O my Master ! 
 my Lord ! where art Thou, that I may become Thy 
 servant, — that I sew Thy shoes, — that I comb Thy hair, 
 — that I wash Thy robes, — that I serve up to Thee the 
 milk of my goats, — to Thee whom I revere ? Where art 
 Thou, that I may kiss Thy beautiful hand, — that I 
 rub Thy beautiful feet, — that I sweep out Thy cham- 
 ber before Thou retirest to rest?' Thus spoke the 
 simple shepherd. Moses, warmed by zeal for the re- 
 ligion which he had been sent to proclaim, reproached 
 this man for blasphemy, telling him that God has no 
 body, that He has no need of clothing, of nourishment, 
 or of a chamber, and ended by declaring that he was an 
 infidel. The shepherd, whose intelligence could not 
 rise to the comprehension of a Being who had not, like 
 himself, a body subject to all the same wants, was 
 stunned by the reproaches of the envoy of God, gave 
 himself up to despair, and renounced all adoration. God 
 addressed Moses, and said, ' Thou hast driven My 
 servant away from Me ; I had sent thee to draw others 
 near to Me, and not to divide them. Each being has 
 received a mode of existence, and a different means of 
 expressing himself. What thou findest blameable, is 
 praiseworthy in another. What thou callest poison, is 
 honey in his sight. Purity, impurity, slowness, precipi- 
 tation, — all these distinctions are beneath Me. The 
 Indian language alone is good for the Indian, the Zend 
 for the Zend. Their expressions cannot stain Me ; they, 
 on the contrary, are purified by the sincerity of the hom- 
 age which they offer to Me. • Words are nothing to Me ; 
 I regard the heart, and if it is humble, what do I care if 
 the tongue tells the contrary 1 The heart is the sub- 
 stance of love — words are only accidents. My servant 
 embraces the heart of My love, and cares nothing for 
 thought, nor for expressions. The compass only serves 
 
 z 
 
338 THE DERVISHES. 
 
 to direct the prayers of those who are outside of the 
 Ke'beh, whilst within it no one knows the use of it." 
 
 M. Ubicini, in giving this beautiful extract of the 
 Methnevi Shereef of the founder of the Mevlevee Order 
 of Dervishes, which shows in a very clear manner the 
 purity of its Spiritualism, adds the following note : — 
 
 " Saint Theresa, in her ecstatic rapture, cries out in 
 the same manner ; ' O my Friend ! my Lord ! my well- 
 beloved ! O life of my life ! ' When she beholds Jesus 
 Christ during her devotional exercises, that which strikes 
 her above all others, is the incomparable beauty of His 
 hand, the whiteness of His feet, the penetrating softness 
 of His voice, of His look, &c. The language of the 
 mystical of all religions is the same." 
 
 I may here add another somewhat similar quotation 
 from the writings of Jelal ed Deen er Roomee. 
 
 "During the reign of an Eastern sovereign, he re- 
 marked that the learned and pious men of his times 
 differed widely in their estimate and comprehension of 
 the Deity, each ascribing to Him characteristics differing 
 the one from the other. So that this prince had an 
 elephant brought in secret to his capital, and encircled 
 in a dark chamber ; then, inviting these learned men, he 
 told them that he was in possession of an animal which 
 none of them had ever seen. Descending with them to 
 the dark abode of the elephant, he requested them to 
 accompany him. On entering it, he said the animal was 
 before them, and asked them if they could see it. Being 
 answered in the negative, he begged them to approach 
 and feel it, which they did, each touching it in a 
 different part. After returning to the light, he asked 
 them if they believed the animal really existed, and 
 what it was like. One declared it was a huge column ; 
 another, that it was a rough hide ; a third, that it was 
 of ivory ; a fourth, that it was huge flaps of some 
 coarse substance, &c, but not one could correctly state 
 what the animal was. Now, returning to the same 
 chamber, to which the light of heaven fully penetrated, 
 these learned men beheld, for the first time, the object 
 of their curiosity, and learned that, whilst each one was 
 
THE DERVISHES. 339 
 
 correct in what he had said, all differed widely from 
 the truth. 
 
 " Such, now, said the prince, is God ; men judge of 
 Him according to their sensual capacities, differing from 
 each other, but all equally true, when they feel and search 
 for the truth, without doubting of His existence." 
 
 Similar doctrines came to light in the fourteenth 
 century, in Christendom, among the Beguins. condemned 
 by the Council of Vienna, in Dauphiny, and which 
 taught, among other anti-social principles, that the 
 practice and the observance of the law is only for the 
 imperfect, and that the perfect are exempt from it. Like 
 these latter, the Dervishes tend to the overthrow of all 
 authority, political or religious. "Men who conduct 
 themselves according to the laws of society form one 
 class, — those who consume the love of God form another. 
 The lovers of God are the people of no other than God." 
 
 " The last fragment of the dogma had thus departed, 
 at the same time that the foundation of all morality was 
 destroyed. One only principle remained, and marked 
 the ruin of religious enthusiasm and sacerdotal impos- 
 ture. This was submission to their inspired institutor 
 (the Pir\ which took the place amongst the Dervishes of 
 the individual interpretation, which is the basis of Sofe- 
 ism. I have already cited the narration of the Founder 
 of the Mevlevees, regarded by all the Dervishes, indis- 
 tinctively, as one of the greatest masters of the spiritual 
 life. ' O my master, you have completed my doctrine 
 by teaching me that you are God, and that all is God.' 
 Already nearly four centuries previous, Bayazid of Besta- 
 mee, the founder of the Bestamees, had identified him- 
 self with the Divinity, when he cried out, in the presence 
 of his disciples, alluding to his own person, ' Glory to 
 me ! I am above all things ! ' — a formula which, in the 
 language of Orientals, is applied exclusively to God. 
 The adoration of the Master replaces also for the Der- 
 vishes the worship of the Divinity ; the end of the being 
 no longer dwelt in the intimate union of the soul with 
 the Creator, but in an absolute conformity to the thoughts 
 of the Sheikh. ' Whatever you may do, whatever you 
 
 z 2 
 
34° TH£ DERVISHES. 
 
 may think, have always your Sheikh present in your 
 mind.' Such is the first obligation, the only one, so to 
 speak, imposed on the Dervish, and expressed by this 
 species of mental prayer, called Rabouta, to which he is 
 not less exact in the performance than the ordinary Mus- 
 sulman is to his Namaz." 
 
 "The consequences of such a doctrine did not fail 
 to be soon felt, and produced these sectarians, half reli- 
 gious, half political, who call themselves, according to 
 the places, the reds, the whites, the masked (borkay), the 
 intimates (batinee), the allegorists, or interpreters (mute- 
 ewwil), Karmathites, Ismailites, &c, and of which traces 
 in history, from the second to thes eventh century of the 
 Hejra, are marked with blood and ruins. The ortho- 
 dox designate them by the generic name of Moulhad 
 (rascals), or of Sindeek (strong minds). The most cele- 
 brated were the Ismailites, or assassins (derived from 
 Hashasheens (eaters of the Hasheesh), who originated, as 
 is well known, in Persia ; the remains of whom are still to 
 be seen in the mountains above Tripoli (of Syria) and of 
 Tortosia. In fact, Persia was the classic land of Der- 
 vishism, both from the decided inclination to mysticism, 
 which always distinguished its inhabitants, and from the 
 effect of the Shee'ite dogma, where the belief in the hidden 
 Imam (the Mehdee), and who is still expected, like the 
 Messiah among the Jews, favours the ambition of the 
 impostures of the sectarians. Add to this the eclat of 
 the names of Sa'di and Hafiz, and the great number of 
 the celebrated poets of Persia, who were all either Der- 
 vishes or affiliated to their Orders, and whose works are 
 placed in the highest rank of the books on Spirituality. 
 They represented, moreover, in their writings, rather the 
 philosophical than the political side of the doctrine. 
 These are dreamers, inspired songsters, moralists some- 
 times of a singular character ; they are neither ambitious 
 sectarians nor repining hypocrites. But one must read 
 their gazels (odes), each line of which is filled with ecstatic 
 ravings, to comprehend how far mysticism maybe carried 
 in poetry, to surpass by the sensuality of expression and 
 the crudity of images, the material paintings of a most 
 
THE DERVISHES. 341 
 
 voluptuous nature. Nothing of this kind, not even the 
 invocation to Venus by Lucretius, equals the passage of 
 the Mesnevi, where the poet shows us, in the soft Persian 
 idiom, all Nature filled with that Divine love, by which 
 the humble plant even is excited to seek after the sub- 
 lime object of its desires. The adoration of the creature, 
 under that of God ; the terrestrial love taught as the 
 bridge over which all must pass who seek for the beati- 
 tude of divine love ; the apotheosis of matter under the 
 glorification of the mind : such are the familiar reveries 
 of the Persian poets. These are Sofies rather than- Der- 
 vishes. At the same time, they show themselves careful, 
 for the most part, to preserve the purity and sincerity of 
 the doctrine. The eighth chapter of the Gulistan of 
 Sa'di is full of instruction for Dervishes, and of repri- 
 mands for those who make of spiritual life an act of 
 hypocrisy. These austerities and mortifications — this 
 dirty and neglected exterior — this affected contempt of 
 all ordinary decency, does not inspire him with any con- 
 fidence. ' Have,' he says, ' the virtues of a true Der- 
 vish, and afterwards, in place of a cap of wool, take, if 
 you choose, the felt of a Tartar,' for the Turks have a 
 proverb which says, ' Dervishlik khirkadan belli deghil- 
 dir,' i.e. 'The Dervish is not known by the mantle 
 which he wears.' " 
 
 He next seeks to describe and define the ecstasy 
 which he regards, in the same manner as all of the 
 Soofees, as the end of the being, and the last effort of our 
 nature. " But how render, with the language of man, that 
 which is beyond human powers ] The words which we 
 use cannot express other than what is common to our 
 material and gross ideas. He who enjoys ecstasy and 
 returns again to his ordinary state, does not retain any 
 idea of it, because he has again become man, whilst 
 previously Divine love had consumed in him all that 
 belonged to human nature. The poet comments thus 
 upon his idea with the aid of an allegory. ' A Dervish, 
 interrogated with decision by one of his brethren, as to 
 what marvellous gift he brought back with him from the 
 garden of delights out of which he had come, replied : 
 
34 2 THE DERVISHES. 
 
 " I intended, on arriving at this rose-bush (the sight of 
 God), to fill the skirt of my robe with roses, so as to 
 offer them as a present to my brethren • but when I was 
 there, the odour of the rose-bush so intoxicated my 
 senses that the border of my robe escaped from my 
 hands." The tongue of that man is dulled who has 
 known God.' 
 
 " Such was the favour which the Dervishes enjoyed in 
 Persia, that one of them, Shah Ismail Sefevee, who pre- 
 tended to be descended from Moosa, the seventh re- 
 vealed Imam, reached the throne in the tenth century 
 of the Hejra (a.d. 1501), and founded the dynasty of 
 princes, known in Europe under the name of the 
 Sophees. The Ottoman Sultans, and the Khalifs their 
 predecessors, had only waited until then to act against 
 the Dervish system ; and, justly alarmed at its pro- 
 gress, took it upon themselves to do all in their power 
 to suppress it. The 'Ulemas, in turn, also excited, under 
 the plea of defending Mussulman orthodoxy, but in 
 reality to maintain its spiritual supremacy, became their 
 auxiliaries in a struggle wherein the altar and the throne, 
 the power of the sovereign and that of the mosque, were 
 equally in danger. It even happened that the people, at 
 certain moments, adopted the same, as the result of the 
 deep antipathy which the Sunnees entertained against 
 the Shee'ees. This triple intervention of political power, 
 of the 'Ulemas, and of popular instinct, presents the 
 matter under three different aspects. 
 
 " Political power acted directly, by brute force, — as, for 
 example, on the occasion of the attempt made, in 1656, 
 under the Grand Vizirat of Mohammed Kuprulee, to 
 destroy entirely the Mevlevee Dervishes, the Khalve- 
 tees, Jelvetees, and the Shemisees. But in general 
 these attempts proved unsuccessful, and only served to 
 show more and more the impotency of the Government 
 and the growing credit of the religious Orders. One 
 remarks that the first is afraid ; its acts of violence, 
 even, accuse its pusillanimity, or at least embarrass its 
 situation ; it fears revolts, defections ; it fears, above 
 all, the Janissaries, who were united by a kind of fra- 
 
THE DERVISHES. 343 
 
 temity, to the Dervishes, — especially to the Bektashees. 
 This fraternity dated back even to the origin of this 
 militia. When the second Sultan of the Ottomans, 
 Orkhan, created, in 1328, the Yenicherees, (new troops) 
 — the name which Europeans have changed into ' Janis- 
 saries,' — he wished, conformably with the same political 
 principles which led the Khalifs to have their ordi- 
 nances sanctioned by the Fetva of the Muftee, to impress 
 a religious seal upon this military institution. Hajee 
 Bektash, a venerable Sheikh, and founder of the Bek- 
 tash Dervishes, blessed the troops by putting on the 
 heads of the principal officers the sleeve of his robe, 
 which has since then figured in the head-dress of the 
 Janissaries, as a piece of felt which hung down behind 
 their cap ; and since then, also, an indestructible solid 
 feeling was established between the Dervishes and the 
 Janissaries, who considered themselves as possessing a 
 common origin ; and that, as a double expression of the 
 same idea, they were, at the same time, both a religious 
 and a military body. 
 
 " The intervention of the 'Ulemas was more pacific in 
 its form, yet more hostile, more constant, and more syste- 
 matic. There existed, in point of fact, not only a rivalry 
 of interests, but also one of doctrines. Ambition, pride, 
 fanaticism, amour propre, — all the human passions were 
 brought into play. It was both a battle and a dispute. 
 The 'Ulemas being unable to attack the basis of the 
 Dervishes, so long as it continued to remain secret, 
 fought, in the name of the Koran and the Sunna, the 
 principles which served as a basis to the Institution, — 
 such as abstinence, vows, music and dances, used in the 
 Tekkiehs, the gift of miracles and communication directly 
 with God, claimed by the Sheikhs, as contrary to the 
 letter and spirit of Islamism. They recalled the ex- 
 ample of the first disciples of the Prophet, of Osman, 
 'Alee, and 'Abd er Rahman, who was the first to vow 
 not to approach his wife Esmeh, from one sunrise to 
 another; the second, not to sleep until morning; the 
 third, not to take any food for twenty-four hours; and 
 the Prophet reprimanded them for it with &Hadees, since 
 
344 THE DERVISHES. 
 
 become celebrated. Soon after this, as it happens, the 
 Dervishes abating in the prudence and severity which 
 form a rule of their Orders, as their influence increased, 
 let out the last word of their doctrine. This last 
 word, the dominant idea of the Institution, was nothing 
 less, one may say, than an attempt at a Christian priest- 
 hood, and a divine church, clearly designated by the 
 Living God, who figures among the seven attributes of 
 the Dervish symbol, viz. 
 
 i. There is no God, except God. 
 
 2. The Omnipotent God. 
 
 3. The Eternal God. 
 
 4. The Judging God. 
 
 5. The Living God (upon Earth). 
 
 6. The Existing God (in Heaven), 
 
 7. The All Omnipotent God ; — 
 
 attributes figured in the seven firmaments, and the seven 
 principal colours, i.e., white, black, red, yellow, blue, deep 
 green, and light green. At the same time, it became 
 known that it terminated with certain prayers anathema- 
 tizing the Ommaide Khalifs, and glorifying 'Alee. Then 
 their adversaries could knowingly accuse them, not only 
 of wishing to introduce a new dogma, but also of mixing 
 up impious dogmas and abominable practices; to give 
 themselves up to orgies of every kind, in the Tekkiehs ; to 
 blaspheme the Koran ; to deny even the existence of 
 God ; to preach disobedience to all established temporal 
 powers, and to trample upon all divine and human laws. 
 The Middle Age has put upon record similar accusations, 
 which public opinion proclaimed against the Templars 
 before their condemnation. 
 
 " Popular opposition held, as I have said, to the puri- 
 tanism of Sunnite orthodoxy, and to the horror which 
 zealous Mussulmans have professed at all times against 
 the Shee'ites, whose doctrines they willingly confounded 
 with those of the Dervishes ; but this was neither general 
 nor regular ; its habitual mode of expressing it was by 
 mockery. Turkish literature is full of tales and satires 
 upon the Dervishes, in which they are little better treated 
 than our monks were in the fables of the tenth and 
 
THE DERVISHES. 
 
 345 
 
 eleventh centuries. These consist in jocosity and drol- 
 leries, so to speak, in entire freedom of thought and 
 language. One author says, in allusion to the Dervishes, 
 1 An ill-dressed body, hands without a farthing, and an 
 empty stomach, are the characteristics of those whom 
 God honours with His intimate friendship.' — ' If you 
 wish to know,' says 'another, ' some of the qualities of a 
 good Dervish, they are the following : he must have ten 
 of those which are peculiar to the dog, viz., always 
 hungry, homeless, sleepless at night, no heirs after death, 
 to bark at passers-by,' &c. Moreover, by a contrast 
 which confirms the reconcilement which I have just 
 pointed out, one does not see that these constant jokes 
 at the expense of the Dervishes, affect in any manner their 
 credit with the people, and matters go on exactly in 
 Turkey as they did in France and Italy during the 
 Middle Ages, where the monks were nevermore powerful 
 than when they were the object of public raillery. 
 
 " It is thus that the Dervishes continued to exist, not- 
 withstanding the odium and ridicule with which it was 
 attempted to cover them, having, at the same time, the 
 Firmans of the Sultan, the Fetvas of the Muftees, the jeers 
 and curses of the public, whilst daily they beheld their 
 authority increase, in the face even of all the vain efforts 
 of their enemies to destroy them. Sultan Mahmood was 
 the first to strike them a severe blow, by the abolition of 
 the Janissaries ; but this was only a prelude to a more 
 precise and personal attack. Twenty-six days after, the 
 ioth of July, 1826, he took advantage of a revolt which 
 occurred in consequence of the suppression of the Janis- 
 saries, and in which the Bektashees were accused of 
 being mixed up, to finish with these fanatics. After 
 having consulted with the Muftee and the principal 
 'Ulemas, the three chiefs of the congregation were pub- 
 licly executed, the Order was abolished, the Tekkiehs 
 were reduced to ruins, the greater part of the Dervishes 
 exiled, and those who were allowed to remain in Con- 
 stantinople, were made to leave off their distinctive cos- 
 tume. This bold step spread terror among the Dervishes. 
 At one moment they thought that all of their Orders 
 
34^ THE DERVISHES. 
 
 would be immediately dispersed, and they remained 
 noiseless, waiting the advent of their last day, ' devoured 
 with anguish, and their backs leaning against the wall of 
 stupefication.' 
 
 " Unfortunately Sultan Mahmood hesitated. ' He who 
 had not feared ;' so says the historian of the massacre of 
 the Janissaries, ' to open with the sword a road to public 
 happiness, cutting away the thorny bushes which ob- 
 structed his way and tore his Imperial mantle,' stopped 
 before the sole measure which could insure success to the 
 completion of his work. The opportunity once passed, 
 could not be regained. The Dervishes renewed their 
 audacity with their hopes, and silently recommenced to 
 agitate the public. Even the Sultan came near falling a 
 victim of the fanatic zeal of one of them. One day, in 
 1837, whilst he was crossing, surrounded by his guards, 
 the bridge of Galata, a Dervish, known by the name of 
 Sheikh Sachlu (the Hairy Sheikh), and whom the people 
 venerated as a saint, sprang forward in front of his 
 horse, and cried out in a fury, ' Ghiour Padishah' (infidel 
 sovereign), ' art thou not yet satisfied with abominations 1 
 Thou wilt answer to Allah for all your impieties ; thou 
 destroyest the institutions of thy brethren ; thou revilest 
 Islamism, and drawest the vengeance of the Prophet 
 upon thyself, and upon us.' The Sultan, who feared the 
 effect of such a scene upon the public, commanded one 
 of his officers to rid the way of such a man, whom he 
 declared was a fool. ' Fool ! ' screamed out the Dervish 
 with indignation, 'me a fooH it is yourself and your 
 unworthy councillors who have lost your senses. To the 
 rescue, Mussulmans ! The spirit of God which anoints 
 me, and which I obey, compels me to declare the truth, 
 and promises me a recompense given to the saints.' He 
 was arrested and put to death, and the next day news 
 spread over the whole city that a brilliant light had been 
 visible during the whole night, over the tomb of the 
 martyr.* 
 
 * It is, however, well known that Sultan Mahmood was an 
 affiliated member of the Mevlevee Tekkieh of Pera, and frequently- 
 visited it. He also frequently visited a Nakshibendee Tekkieh at 
 
THE DERVISHES. 347 
 
 " It is by the pretended miracles which are daily re- 
 newed under the .eyes of the authority that the Dervishes 
 keep alive in the public mind their ancient superstitions 
 and the idea of their supernatural powers. An Ottoman 
 filling an eminent position in the state once remarked to 
 me, ' Our ministers labour in vain for that civilization 
 which will never enter Turkey so long as the turbehs 
 (holy tombs) are in existence.' We were at the time at 
 Scutary, where we had assisted at a representation of 
 the ' Howling Dervishes.' We had observed various 
 individuals brought into the Tekkieh from without, 
 sick and infirm, women, aged persons, and even children 
 as young as two or three days, who were laid on their 
 backs before the Sheikh for him to cure them, not 
 by the imposition of his hands, but of his feet. When 
 he had finished and left the inside of the Tekkieh, not 
 only did the crowd prostrate themselves before him and 
 kiss his robes, as they would have done to a saint, but 
 the guards actually presented arms and beat their drums 
 in honour of him. ' See,' said my companion, ' the 
 Government which hates the Dervishes, and only desires 
 to get rid of them, not only tolerates them and keeps well 
 with them, but even aids them to be powerful by causing 
 military honours to be shown them. You can scarcely 
 imagine, after what you have seen, the impudence of 
 these rascals. Lately, a Dervish of Bokhara (you must 
 know that these surpass all others in fanaticism) pre- 
 sented himself before Reshid Pasha, and there publicly, 
 in the path itself, heaped upon him abuse and threats, 
 calling him a dog, an infidel and disbeliever, and invoking 
 upon his head the lightning of heaven and the dagger of 
 every true Mussulman. The Vezir, so as to remove all 
 pretext for a commotion, which began to show itself, had 
 to content himself with putting him out of his room by a 
 Kavas ; and that, too, politely, as he would have done 
 
 Fondukli, where he witnessed the ecstatic swoon of the Sheikh. 
 The latter on one occasion revived, much to his amusement, on 
 learning that the Sultan was about to leave, so as to secure a royal 
 present. 
 
34-8 THE DERVISHES. 
 
 to any poor fellow who had lost his senses. You are 
 astonished 1 There is scarcely a month or a week that 
 some of the ministers have to submit to the remon- 
 strances of any Dervish who is pleased to push himself 
 forward at his audiences for the purpose of abusing and 
 threatening him. It is the effect of this fanaticism, 
 nourished by the Dervishes, and this freedom of lan- 
 guage, which the people use in the presence of public 
 authority, that creates the explosions during the month 
 of Ramazan. Here this is nothing, where the Govern- 
 ment has its eyes upon them ; but in certain provinces, 
 at Bagdad, in Arabia, in Egypt, their daring and cynicism 
 is carried beyond all limits. Will you believe that I saw 
 at Cairo, in full daylight, one of these miserable creatures 
 who run about the streets half-naked, stop a woman in 
 the street and glut his brutality upon her, in the presence 
 even of passers-by, who turned their faces away, some 
 out of respect, others from disgust, without one calling 
 upon the aid of the police. I do not know which carries 
 the palm among these bandits, hypocrisy or fanaticism, 
 two things which seem, however, to exclude each other. 
 May God preserve you from ever meeting one of them in 
 the public road, for these vagabond Dervishes who, 
 under the name of Seyyahs (travellers) infest most of 
 the routes, where they live by begging and robbery. 
 Many of the most dangerous of them are strangers ; 
 they travel by the order of their superiors to collect 
 money, or have been dismissed from their convents 
 for grave causes : these are Kalenders whose statutes 
 do not allow them to have any fixed abodes — in fact, 
 they are no better than unknown individuals or criminals, 
 who, under the cover of a Dervish cloak, escape punish- 
 ments richly merited by their actions.' 
 
 " My interlocutor added many things on the difficulties 
 of the position of the case in general. I was struck with 
 the consideration which he finally expressed : ' What we 
 lose is the want of faith in our work ; some are dis- 
 couraged into inertia, others hasten to arrive at a goal 
 which has no stability. You say that God is patient 
 
THE DERVISHES. 349 
 
 because He is eternal ; but we are impatient because we 
 fear that we have but a few hours to live, and we feel the 
 future fly away from us.' 
 
 " But let us return to the subject of the Dervishes by 
 attempting to resume the idea of this latter and the pre- 
 ceding one. The two bodies of which religious society 
 in Turkey is composed — the 'Ulema and the Dervishes — 
 are the enemies of all reform. The danger, however, is 
 not equal on both sides, neither for the Government nor 
 for society. The 'Ulema speak in the name of the law, of 
 which they pretend to be guardian and the depository ; 
 they say, 'Touch nothing which has been established, 
 borrow nothing from the infidels, because the law forbids 
 it' The Sheikh says, ' There is no law/ or rather, 
 1 The law is I ; all is good that I commend, all is evil 
 that I forbid. You must kill your mother, your sove- 
 reign, if I bid it, for my sentence is . the sentence of 
 God.' One thus sees the difference between the two 
 doctrines. On the one hand, the Government may hope 
 to have the 'Ulema on its side ; many of them are not 
 wanting either in acquired information or in natural light. 
 The example of the Sheikh-ul-Islam and the principal 
 chiefs of the magistracy in Turkey, who form a part of 
 the Government, may do much with them. Old prejudices 
 commence to lose ground, especially among the 'Ulemas 
 of Constantinople in contact with Europeans. One of 
 them — a most wonderful thing — has actually allowed 
 himself to be sent to Paris by the Diwan, which desired 
 to show him that civilization which he and his brethren 
 reject without possessing any knowledge of it. This new 
 attempt on the part of Reshid Pasha will do more, if it 
 succeeds, for the emancipation of Turkey than has been 
 as yet done by the mission to Paris and London of 
 many young Turks to study there ; and who, having 
 left there without any direction or fixed rule of action, 
 have badly answered in general to the hopes placed upon 
 them. The 'Ulemas may be thus brought to comprehend 
 that, even by sacrificing their privileges, there still remains 
 to them a fair place in the State, and that their interests 
 are actually the same as its own. But this cannot be said 
 
350 THE DERVISHES. 
 
 of the Dervishes ; between them and it there is a mortal 
 conflict." 
 
 As it has been my object throughout the present little 
 work to enable the curious and patient reader to judge 
 of the Dervishes both by what they say of themselves 
 and by what others say regarding them, I would not 
 terminate my extracts without placing before their eyes 
 the words of that eminent Orientalist, Sir William Jones 
 — than whom, perhaps, no greater has ever lived — on the 
 subject of the leading principles of the Dervishes, alias 
 Sufaism. In his lecture " On the Philosophy of the 
 Asiaticks," this wonderful Eastern linguist says : — 
 
 " From all the properties of man and of nature, from 
 all the various branches of science, from all the deduc- 
 tions of human reason, the general corollary admitted 
 by Hindus, Arabs, and Tartars, by Persians, and by 
 Chinese, is the supremacy of an all-creating, and all-pre- 
 serving Spirit, infinitely wise, good, and powerful, but 
 infinitely removed from the comprehension of his most 
 exalted creatures ; nor are there in any language (the 
 ancient Hebrew always excepted) more pious and sub- 
 lime addresses to the Being of beings, more splendid 
 enumerations of His attributes, or more beautiful de- 
 scriptions of His visible works than in Arabic, Persian, 
 and Sanscrit, especially in the Koran, the introductions 
 to the poems of Saadi, Nizami, and Firdausi ; the four 
 Vedas, and many parts of the numerous Puranas ; but 
 supplication and praise would not satisfy the boundless 
 imagination of the Vedanti and Sufi theologists, who, 
 blending uncertain metaphysics with undoubted principles 
 of religion, have presumed to reason confidently on the 
 very nature and essence of the Divine Spirit, and asserted 
 in a very remote age — what multitudes of Hindus and 
 Mussulmans assert at this hour — that all spirit is homo- 
 genous, that the Spirit of God is in kind the same with 
 that of man, though differing from it infinitely in degree, 
 and that as material substance is mere illusion, there 
 exists in this universe only one generic spiritual substance 
 
THE DERVISHES. 35 I 
 
 the sole primary cause, efficient, substantial, and formal 
 of all secondary causes and of all appearances whatever, 
 but endowed in its highest degree with a sublime provi- 
 dential wisdom, and proceeding by ways incomprehen- 
 sible to the spirits which emanate from it ; an opinion 
 which Gotama never taught, and which we have no 
 authority to believe ; but which, as it is grounded on the 
 doctrine of an immaterial Creator supremely wise, and 
 a constant Preserver supremely benevolent, differs as 
 widely from the pantheism of Spinoza and Toland as the 
 affirmation of a proposition differs from the negative 
 of it ; though the last-named professor of that insane 
 philosophy had the baseness to conceal his meaning 
 under the very words of St Paul, which are cited for a 
 purpose totally different by Newton, and has even used 
 a phrase which occurs, indeed, in the Veda, but in a 
 sense diametrically opposite to that which he would have 
 given it. The passage to which I allude is in a speech 
 of Varuna to his son, where he says, ' That Spirit from 
 which these created beings proceed, through which having 
 proceeded from it they live ; towards which they tend 
 and in which they are ultimately absorbed ; that Spirit 
 study to know ; that Spirit is the Great One.' " 
 
 In the " Sixth Discourse on the Persians," he says : — 
 " I will only detain you with a few remarks on that 
 metaphysical theology which has been professed imme- 
 morially by a numerous sect of Persians and Hindus, 
 was carried in part into Greece, and prevails even now 
 among the learned Mussulmans, who sometimes avow it 
 without reserve. The modern philosophers of this per- 
 suasion are called Sufis, either from the Greek word for 
 a sage, or from the woollen mantle which they used to 
 wear in some provinces of Persia ; their fundamental 
 tenets are, that nothing exists absolutely but God ; that 
 the human soul is an emanation from His essence, and 
 though divided for a time from its heavenly source, will 
 be finally reunited with it; that the highest possible 
 happiness will arise from its reunion, and that the chief 
 good of mankind in this transitory world consists in as 
 perfect an wiion with the Eternal Spirit as the incum- 
 
35 2 THE DERVISHES. 
 
 brances of a mortal frame will allow; that, for this 
 purpose, they should break all connexion (or tadlluk, as 
 they call it) with extrinsick objects, and pass through 
 life without attachments, as a swimmer in the ocean strikes 
 freely without the impediment of clothes ; that they 
 should be straight and free as the cypress, whose fruit is 
 hardly perceptible, and not sink under a load like fruit- 
 trees attached to a trellis ; that, if mere earthly charms 
 have power to influence the soul, the idea of celestial 
 beauty must overwhelm it in ecstatick delight ; that, for 
 want of apt words to express the divine perfections and 
 the ardour of devotion, we must borrow such expressions 
 as approach the nearest to our ideas, and speak of beauty 
 and love in a transcendant and mystical sense ; that, like 
 a reed torn from its native brook, like wax separated from 
 its delicious honey, the soul of man bewails its disunion 
 with melancholy musick, and sheds burning tears like the 
 lighted taper, waiting passionately for the moment of its 
 extinction, as a disengagement from earthly trammels, 
 and the means of returning to its only beloved. Such in 
 part (for I omit the minuter and more subtil metaphysicks 
 of the Sufis which are mentioned in the Dabistan) is the 
 wild and enthusiastick religion of the modern Persian 
 poets, especially of the sweet Hafiz and the great Mau- 
 lavi (Mevlevee) ; such is the system of the yedanti philo- 
 sophers and best lyrick poets of India ; and, as it was a 
 system of the highest antiquity of both nations, it may 
 be added to the many other proofs of an immemorial 
 affinity between them." 
 
 " On the Philosophy of the Asiaticks," he says : — 
 " I have already had occasion to touch on the Indian 
 metaphysicks of natural bodies according to the most 
 celebrated of the Asiatic schools, from which the Pytha- 
 goreans are supposed to have borrowed many of their 
 opinions ; and, as we learn from Cicero, that the old 
 sages of Europe had an idea of centripetal force and a 
 principle of universal gravitation (which they never in- 
 deed attempted to demonstrate), so I can venture to 
 affirm, without meaning to pluck a leaf from the never- 
 fading laurels of our immortal Newton, that the whole of 
 
THE DERVISHES. 
 
 353 
 
 his theology and part of his philosophy may be found in 
 the Vedas, and even in the works of the Sufis ; that most 
 subtil spirit which he suspected to pervade natural bodies 
 and lying concealed in them, to cause attraction and 
 repulsion, the emission, reflection, and refraction of light, 
 electricity, calefaction, sensation, and muscular motion, 
 is described by the Hindoos as a fifth element endowed 
 with those very powers ; and the Vedas abound with 
 allusions to a force universally attractive, which they 
 chiefly ascribe to the sun, thence called Adilja, or the 
 attractor, a name designed by the mythologists to mean 
 the child of the goddess Aditi ; but the most wonderful 
 passage in the theory of attraction occurs in the charming 
 allegorical poem of " Shirin and Ferhad, or the Divine 
 Spirit and a Human Soul disinterestedly pious," a work 
 which from the first verse to the last is a blaze of religious 
 and poetical fire. The whole passage appears to me so 
 curious that I make no apology for giving you a faithful 
 translation of it : — 
 
 " ' There is a strong propensity which dances through 
 every atom, and attracts the minutest particle to some 
 peculiar object ; search this universe from its base to its 
 summit, from fire to air, from water to earth, from all 
 below the moon to all above the celestial spheres, and 
 thou wilt not find a corpuscle destitute of that natural 
 attractibility ; the very point of the first thread in this 
 apparently tangled skein is no other than such a principle 
 of attraction, and all principles beside are void of a real 
 basis ; from such a propensity arises every motion per- 
 ceived in heavenly or in terrestrial bodies ; it is a dis- 
 position to be attracted which taught hard steel to rush 
 from its place and rivet itself on the magnet ; it is the 
 same disposition which impels the light straw to attach 
 itself firmly to amber ; it is this quality which gives every 
 substance in nature a tendency toward another, and an 
 inclination forcibly directed to a determinate point' " 
 
 From the preceding extracts of this learned scholar, 
 and those of the first chapter of the present work, the 
 intelligent reader will readily perceive the strong affinity 
 
 A A 
 
354 THE DERVISHES. 
 
 which exists between the principles of the Vedas of 
 India and the metaphysical and philosophical writings of 
 the Soofees. The religion of Brahma has been carried 
 into Persia and even Arabia, and been engrafted upon 
 that of Islamism by the Dervishes. It would be interest- 
 ing to trace the connexion which existed between the 
 ideas of the sages of Greece and those of India. Whilst 
 with these the original oneness of the Deity became 
 extended into an infinity of secondary gods, Islamism 
 has retained the purity of the Mosaic principle of a One 
 Supreme, Omniscient, and Omnipotent Creator, possess- 
 ing a great number of attributes, which are not personified 
 as with the Hindoos and the Greeks. In the religion of 
 the former it is impossible not to perceive traces of the 
 creation, of the history of man as revealed to Adam, 
 handed down to his posterity, and chronicled by the 
 earliest historian of the human race — Moses. 
 
 In support of this assertion I would add the following 
 extract from Sir William Jones's lecture " On the Gods of 
 Greece, Italy, and India." 
 
 " That water was the primitive element and first work 
 of the creative power is the uniform opinion of the Indian 
 philosophers ; but as they give so particular an account 
 of the general deluge and of the creation, it can never 
 be admitted that their whole system arose from traditions 
 concerning the flood only, and must appear indubitable 
 that this doctrine is in part borrowed from the opening of 
 Birdsit, or Genesis, than which a sublimer passage from 
 the first word to the last never flowed, or will flow, from 
 any human pen. 
 
 " ' In the beginning God created the heavens and the 
 earth. And the earth was void and waste, and darkness 
 was upon the face of the deep, and the Spirit of God 
 moved upon the face of the waters. And God said, 
 Let light be, and light was.' 
 
 " The sublimity of this passage is considerably dimi- 
 nished by the Indian paraphrase of it, with which Menu, 
 the son of Brahma, begins his address to the Sages, who 
 consulted him on the formation of the universe. 
 • " ' This world/ says he, ' was all darkness, undis- 
 
THE DERVISHES. 355 
 
 cernible, undistinguishable, altogether as in a profound 
 sleep, till the self-existent, invisible God, making it 
 manifest with five elements, and other glorious forms, 
 perfectly dispelled the gloom. He, desiring to raise up 
 various creations by an emanation from His own glory, 
 first created the waters, and impressed them with a 
 power of motion.' 
 
 " To this curious description, with which the Manava 
 Sastra begins, I cannot refrain from subjoining the four 
 verses which are the text of the Bhagavat, and are be- 
 lieved to have been pronounced by the Supreme Being to 
 Brahma. 
 
 '"Even I was, even at first, not any other thing (existed), 
 that which exists unperceived, supreme ; afterwards, I 
 am that which is ; and He, who must remain, am I. 
 
 " ' Except the first cause, whatever may appear, and 
 may not appear in the mind, know that to be the mind's 
 Maya (or delusion) as light and darkness. 
 
 " ' As the first elements are in various beings, entering, 
 yet not entering (that is, pervading, not destroying), thus 
 am I in them, yet not in them. 
 
 " ' Even thus far may inquiry be made by him who 
 seeks to know the principle of mind, in union and sepa- 
 ration, which must be everywhere always.' 
 
 " The Hindoos believe that when a soul leaves its 
 body, it immediately repairs to Yamapur, or the city of 
 Yama, when it receives a just sentence from him, and 
 either ascends to Swerga, or the first heaven, or is 
 driven down to Ndrac, the region of serpents, or assumes 
 on earth the form of some animal, unless its offences had 
 been such that it ought to be condemned to a vegetable, 
 or even to a mineral poison." 
 
 THE HINDEE, OR THE WANDERING DERVISHES OF INDIA. 
 
 In the list of the various Tekkiehs of Constantinople 
 given previously, mention is made of that called the 
 Hindeeler Tekkiehsee. This is also a Mesjid, or chapel, 
 Situated near the Mosque of Murad Pasha Jiamassee. It 
 
 A A 2 
 
356 THE DERVISHES. 
 
 is the refuge of all those wandering Dervishes who, 
 from the distant clime of Hindostan, visit Stambool. 
 
 A Dervish friend informs me that the greater part of 
 these belong to the Order of the Nakshibendees, Kida- 
 rees, Cheshtees, Kubravees, Ni'metullahees, and Kalen- 
 derees. 
 
 These natives of India, after performing the Be'at, or 
 initiation requiied by the Order of their profession, and 
 receiving the blessing of its Sheikh, set out on their 
 travels, depending upon the alms and charities of the 
 public for a subsistence. But few make the journey by 
 land, and mostly take passage from Bombay to Jiddeh, 
 in the Red Sea, on their way to the holy cities of the 
 Hejas. They there perform the usual Hajj, or pilgrim- 
 age of all Mussulmans, and next proceed across the 
 country by land to Bagdad. Some re-embark at Jiddeh 
 for Basserah, in the Persian Gulf. The object of this 
 journey is to visit the holy graves of Hazreti 'Alee, Haz-. 
 reti Husain, Imam 'Abbas, and the other sons of the 
 fourth Caliph 'Alee. At Bagdad they remain at the Tek- 
 kieh and Jiamee of Hazret, Sheikh 'Abdul Kadir Ghilanee, 
 the founder of the Kadirees. Some of them sit as night- 
 watchers (Bekjees) in the bazaars of Bagdad, and do not 
 beg. At other times their home is the great establish- 
 ment of the Kadirees aforementioned. At the entrance 
 to this is the grave of Hazreti 'Abdul Jebbar, son of the 
 founder, before which the newly-arrived Hindee spends 
 three days, as a trial of his faith, and if he prove to be 
 a Majoosee, or Idolater in disguise, it is said that he 
 cannot possibly support the ordeal of prayer and fasting. 
 A superior spiritual influence is supposed to be exercised 
 against him, and before the termination of that period, 
 he is self-condemned, and flies from exposure and ill- 
 treatment. 
 
 . It is only after he has visited the other sacred tombs, 
 and performed all the devotionary exercises required, 
 that he really begins his career of mendicity. By some 
 he is called a Fakeer (poor man), and it may be added 
 that the greater number are not affiliated in any particu- 
 lar Order or Tareek, but simply indigent Mussulmans, who 
 
THE DERVISHES, 357 
 
 have vowed to make a visit (Ziyaret) to certain holy- 
 tombs in the distance, and difficulties in which he finds 
 religious merit. To do this, these Fakeers abandon 
 father, mother, wife, children, and friends, and all they 
 may possess. This abnegation of all the pleasures and 
 comforts of life places them above the ordinary conve?ia,7ices 
 of society, and they affect to respect no one, whatever 
 may be his official position ; and their poverty and 
 miserable appearance preserves them from punishment 
 when their remarks are insolent. 
 
 Among the anecdotes relating to Dervishes of this 
 category, I add the following : — 
 
 " Once, when a king was passing near a Dervish, the 
 latter, who was seated on the ground, neither arose to 
 his feet nor otherwise offered any tokens of respect ; so 
 that the king, being of an irascible temper, was offended 
 by his want of regard, and exclaimed, ' These ragged in- 
 dividuals are no better in manners than so many wild 
 beasts.' The Vizir, or minister of the king, cried out to 
 the Dervish, and asked him why he thus failed in respect 
 to the king % ' Tell your master,' replied the Dervish, ' to 
 look for respect from those who need his bounties, and 
 that, as sovereigns are for the protection of the people, 
 the latter are under no obligation to court their duties 
 by external marks of respect.' On this reply, the King 
 directed the Vizir to ask the Dervish what he could do 
 for him, and, in reply, the latter said that all he wished 
 was to be let alone." 
 
 " A Dervish, speaking to a king who entertained but 
 little respect for persons of his condition, said : ' We 
 have neither the strength, nor the power, which you 
 possess in this world ; but I am sure we are all the 
 happier for it. After death, we are all equals ; and 
 after the day of judgment, we are your superiors.' " 
 
 "A thief once asked a Fakcer, if he was not ashamed 
 to stretch out his hand and beg alms of passers-by % The 
 latter replied, that it was better to do that, than have his 
 hand cut off for thieving." 
 
 "A king had vowed that, if he should succeed in 
 an affair which he was about to undertake, he would 
 
358 THE DERVISHES. 
 
 distribute a handsome sum of money among the poorer 
 Dervishes of his capital. Having met with the desired 
 success, he confided the distribution of the money to one 
 of his officers. The latter, not being favourably im- 
 pressed with the character of the Dervishes, kept the 
 money until nightfall, and then returned it to the king, 
 remarking, that he had not been able to find any such 
 in his capital. The king was much surprised, and said 
 that there must be several hundreds; but the officer 
 replied, ' Dervishes do not accept money, and those 
 who do are not Dervishes.'" 
 
 A Dervish, as above said, should possess ten of the 
 characteristics of a dog, viz. : he should be always 
 hungry ; he should have no home ; he should not sleep 
 even at night ; he should leave no inheritance at his 
 death ; he should never forsake his master, even if the 
 latter illtreat him ; he should be satisfied with the lowest 
 and most humble place ; he should give up his place to 
 whoever wishes it, and take another ; return to whoever 
 beats him, when he offers him a piece of bread ; he 
 should remain at a distance when food is served up ; 
 and he should never think of returning to the place he 
 has left, when he is following his master. 
 
 Conformably with the preceding, a Dervish, after 
 having been frequently invited to a great man's house, 
 was often driven away by his servants; and when the 
 master, to whom the fact became known, apologized for 
 such illtreatment, and expressed his admiration for the 
 humility and patience which he had shown, the Dervish 
 remarked that it was not a merit, but only one of the 
 characteristics of a dog, which always returns, when 
 driven away. 
 
THE DERVISHES. 
 
 359 
 
 CHAPTER XVI.* 
 
 ON THE TESAVVUF, OR SPIRITUAL LIFE OF THE SOOFEES. 
 
 TRANSLATED FROM THE TURKISH OF MOHEMMED MISSIREE. 
 
 The word " soof " signifies in Arabic " wool," and Mr. 
 Lane, in his io2d note on the ioth chapter of the 
 " Arabian Nights," says that the so-called Soofees derive 
 their title either from their wearing woollen garments, or 
 from the Greek word o-ocfcoc, because of their philosophical 
 tenets. He adds, that " there is an Order of Muslim 
 Darweeshes called Soofees, ' who make profession of a 
 more regular and more contemplative life than Dar- 
 weeshes in general ; and many of this class have written 
 books of spirituality, of devotion, and of contemplation, 
 which mostly bear the title of " Tasowwuf," that is, of 
 spiritual life.' . . . The Sunnee Soofees are in a great 
 degree mystical and latitudinarian ; but not so much so 
 as the Soofees of the Persian sect." 
 
 In all the tekkiehs, or convents, of the various sects 
 which I have visited the members sit on sheep-skins, 
 called postakees. Many also wear white felt caps made 
 of wool, and even their cloaks are of an uncoloured stuff 
 of the same material. 
 
 The Order of the Bektashees, which was intimately 
 connected with the Yanicherees, wear white felt caps, 
 and believe in the tenassnh, a system of metempsychosis. 
 
 TRANSLATION. 
 
 "A few remarks on the subject of the tesavvuf (lit, 
 profession of Soofeeism, or spiritual life), by the learned 
 
 * This chapter originally appeared in the Journal of the American 
 Oriental Society. 
 
360 THE DERVISHES. 
 
 and pious Mohemmed Messiree — may his precious grave 
 be blessed ! 
 
 " In the name of the Clement and Merciful God. 
 
 "Praise be to the Lord of the Universe (lit, the 
 present and future world). Prayers and Peace [from his 
 people] be upon our Sayd (Lord) Mohemmed [the 
 Prophet], and 'Alee [his cousin and son-in-law], and all 
 other prophets, and the family and Ashabs (Companions) 
 of Mohemmed. 
 
 " [Question.'] — Should any person ask what is the be- 
 ginning of the tesavvuf, the answer is : 
 
 " [Answer.] — Faith, which has six columns, to wit : 
 ' The existence of God,' ' His Unity,' ' the Angels,' ' the 
 Prophets,' * the Day of Resurrection,' and ' Good and 
 Evil through His Predestination ' — all of which are to 
 be spoken with the tongue, and acknowledged with the 
 heart. 
 
 "[Q-] — What is the conclusion and end of the 
 tesavvuf 1 • 
 
 "[A.] — It is the pronouncing with the tongue of faith 
 the six preceding columns, and the confirming of them 
 with the heart, as was said by Junaydee, in answer to an 
 interrogation on the subject of the end of the tesavvuf. 
 
 "[Q-] — What is the distinction between the Soffa (lit, 
 the clarified) and common people % 
 
 " [A.] — The knowledge [which is the foundation] of 
 the faith of the latter is only an imitation of these six 
 columns, whilst the faith of the Soffa is the true, as is 
 shown by the evidences of the ulema i uzama (doctors of 
 the sects). 
 
 " [Q.] — In what does this imitation consist 1 
 
 " [AT] — This imitation is what has been learned from 
 their fathers, the imaams (preachers) of the quarters in 
 which they live, or from one of the ulema, and so be- 
 lieved; but they do not know why it has become a 
 fundamental rule to believe in these Columns of Faith, 
 nor how salvation is obtained thereby. It is not known 
 that, whilst walking in the public streets, one has found 
 a jewel which many sovereigns sought after unsuccess- 
 fully — conquering the world from one end to the other, 
 
THE DERVISHES. 36 1 
 
 and finding everything else but it. He who has found it, 
 has found a light brighter than the sun, when it obscures 
 the lesser lustre of the moon, and found an alchemy 
 which converts copper of a thousand years old into pure 
 gold. The finder, however, knows not its real value, and 
 considers it only as a false jewel, which its possessor, if 
 thirsty, might give away for a drink of water. 
 
 " [(?.]— What is the proof of faith ? 
 
 " [A.\ — The proof consists in a search made for the 
 origin of each of the six columns above named, and one's 
 arrival at the truth (Jiakkikat). The Urn i tarikat (science 
 of the sects) is the distinctive path existing between a 
 taklid village and a taklid city [i.e. only leads from one 
 authority to another]. Many persons follow on that 
 path for ten, others for twenty, others thirty, others 
 forty years, wandering away from the truth, and entering 
 each upon a different road of error. Some become Ehlee 
 Jebree (persons who believe that God compels each 
 action of man, and leaves no room for free will) ; some 
 become Ehlee Kaderee (persons who hold that man has 
 power to do good and evil) ; others are Ehlee Mutazelee ; 
 some again become Mujessemmees (Anthropomorphists) ; 
 and others, Mushebbahees (those who define the appear- 
 ance of God by portraits or otherwise). There are, in 
 all, seventy-three ways or sects • each one following one of 
 these wanders off, without ever arriving at the city of the 
 true faith ; only one of these seventy-three parties is in 
 the right, called the Firka'i Najieh (Party of Salvation), 
 and it is those alone who follow this way that reach the 
 proper goal. Through their perfect subjection to the 
 directions of the blessed Prophet, these know the real 
 value of the jewel found by them. Their faith is mani- 
 fest ; and whilst proceeding, as it were, with a lamp, they 
 have reached the sun. Though at first only imitators, 
 they have finally found the truth. After finding the true 
 faith, they turn their attention to the imitation (or sem- 
 blance), and familiarize themselves with its interior. 
 They find that the tarikat (paths of the Dervishes) and 
 the sheryat (laws of Islam) are coincident. They have 
 as yet only received sufficient inspiration from God to 
 
362 THE DERVISHES. 
 
 enable them to see the truth, which is hidden from those 
 who still wander in the path of imitation. Comparing 
 the two with each other, they consider them as being like 
 the soul and the body, according to the words of the 
 blessed Prophet : ' Whoever is deficient in one of his 
 faculties, is deficient in one of his parts,' from which it 
 is clear that whoever is deficient in the sheryat cannot be 
 perfect in the hakkikat. 
 
 "[(?.] — In matters of faith and forms of worship, to 
 what sect are the Soffa attached 1 
 
 " [A.]— Most of them are of the Muslim faith, and of 
 the sect of the Ehlee Sunneh (those who observe the 
 traditionary precepts of the blessed Prophet), and accept 
 the jemaat (prescribed forms of public prayer), according 
 to the mezheb (creed) of the celebrated Sheikh Abu 
 Mansur Matureedee. Most of the Arabs are of the 
 creed of the Sheikh Abul Hassan el Esharee, and are 
 Ehlee Sunneh, and accept the jemaat, as understood and 
 practised in conformity with one or other of the four 
 Rites, adopted in the country to which they belong (i.e. 
 either the Haniffee, Hanballee, Shafee, or Malekee). 
 For instance, those of the country of Room are Hanif- 
 fees, so called from Abu Haniffeh, who derived his 
 articles of faith from the Koran and the hadisat (tradi- 
 tional sayings) of the blessed Prophet ; those in Arabia, 
 Egypt, and Aleppo, as well as in the two holy cities are 
 Shafees ; all the people of Tunis and Morocco, and as 
 far as Andalusia, as well as some in Arabia, are Malekees; 
 most of the people of Bagdad, Iraak, and a part of Arabia, 
 with some of the inhabitants of the holy cities, follow the 
 Hanballee Imaam. There are some differences between 
 these, but only such as refer to forms of worship ; as re- 
 gards dogmas, they all agree. The blessed Prophet 
 designated those who observe the sunneh and jemaat 
 by the title of Ehlee Vejah (the Saved), and these four 
 are all of this kind. All the Soffa belong to the Ehlee 
 Vejah. It is a point of belief among the Soffa that it is 
 not for every one who is of the Ehlee Allah, or a keramat 
 sahibee (i.e. either a believer in the Divinity, or particu- 
 larly gifted by the Divinity), to attain to the character of 
 
THE DERVISHES. 363 
 
 sanctity belonging to the four great doctors of the holy 
 law, much less to that of one of the Ehlee Kuzeen (the 
 Twelve Imaams). The only means of arriving at their 
 degrees of perfection would be to follow their creed 
 until one surpassed it, and then to establish, by God's 
 sanction, a new one superior to theirs — which, as yet, no 
 one has ever been able to do. 
 
 " [Q.] — When Bayazid el Bestamee was asked of what 
 sect he was, he replied : 'I am of the sect of Allah.' 
 What did he mean by this answer? 
 
 " [A.] — All of the sects of Allah are those just men- 
 tioned. They are called [for example] the sects of the 
 Greater Imaam (Numan ibin Sabit el Kuffee) and of 
 the Shafee Imaam, but are in reality sects of Allah ; and 
 so Bayazid spoke truly when he said he was of His sect. 
 
 " \Q-\ — Most of the SorTees, in their kassidehs, use 
 certain words which we hear and understand as showing 
 that they were of the Ehlee Tenassuh (Metempsycho- 
 sians). They say : ' I am sometimes Lot, sometimes 
 Rayu, sometimes a vegetable, sometimes an animal, at 
 other times a man.' What does this mean % 
 
 " [A.] — Brother ! the blessed Prophet has said : ' My 
 people, in the eternal life, will rise up in companies ' — 
 that is, some as monkeys, others as hogs, or in other 
 forms — as is written in a verse of the Koran (chap, 
 lxxviii. v. 18) which has been commented on by Kazee 
 Beyzavee (this commentator cites a tradition to the effect 
 that, at the resurrection, men will rise up in the form of 
 those animals whose chief characteristics resemble their 
 own ruling passions of life : the greedy, avaricious man, 
 as a hog ; the angry, passionate man, as a camel ; the 
 tale-bearer, or mischief-maker, as a monkey) ; because, 
 though these men, while in this life, bore the human 
 form externally, they were, internally, nothing different 
 from the animals whose characters are in common with 
 their own. The resemblance is not manifest during 
 one's life, but becomes so in the other existence, after 
 the resurrection. Let us avoid such traits ; repentance 
 before death will free any one from these evils. The 
 blessed Prophet said with regard to this : ' Sleep is the 
 
364 THE DERVISHES. 
 
 brother of Death.' The dying man sees himself in his 
 true character, and so knows whether or not he is, by 
 repentance, freed from his ruling passion of life. In like 
 manner, he will see himself during his slumbers, still 
 following in the path of his passion. For instance, the 
 money-calculator, in sleep, sees himself engaged in his 
 all-absorbing occupation ; and this fact is a warning 
 from God, not to allow himself to be absorbed in any 
 animal passion or degrading occupation. It is only by 
 prayerful repentance that any one can hope to see 
 himself, in his sleep, delivered from his ruling carnal 
 passion, and restored to his proper human, intellectual 
 form. If in your slumbers you see a monkey, consider 
 it as a warning to abandon or abstain from the passion 
 of mischief; if a hog, cease to seize, upon the goods of 
 others; and so on. Go and give yourself up to an 
 upright murshid (spiritual guide), who will, through his 
 prayers, show you in your slumbers the evil parts of your 
 character, until one by one they have passed away, and 
 have been replaced by good ones — all through the power 
 of the name of God, whom he will instruct you to invoke : 
 at length you will only see in your slumbers the forms of 
 holy and pious men, in testimony of that degree of piety 
 to which you will have attained. 
 
 " This is what is meant by that expression of certain 
 poets, referring to one's condition previous to the act of 
 repentance, when the writer says : ' I am sometimes an 
 animal, sometimes a vegetable, sometimes a man ;' and 
 the same may be said by the Soffees, in application to 
 themselves, of any other part of creation, for man is 
 called the akher i mevjudat (the climax of beings) : in him 
 are comprised all the characteristics of creation. Many 
 mystical books have been written on this subject, all 
 showing that man is the nuhdi kubra (the larger part,) 
 and the world, the nuhdi sogra (the smaller part), of 
 God's creation. The human frame is said to comprise 
 all the other parts of creation ; and the heart* of man is 
 
 * Orientals consider the heart as the seat of mental capacity : 
 and the liver, of the affections. 
 
THE DERVISHES. 365 
 
 supposed to be even more comprehensive than the rain- 
 bow, because, when the eyes are closed, the mental 
 capacity can take in the whole of a vast city : though 
 not seen by the eyes, it is seen by the capacious nature 
 of the heart. Among such books is the Haoz el Hayat 
 (Well of Life), which says that, if a man closes his eyes, 
 ears, and nostrils, he cannot take cold ; that the right 
 nostril is called the sun, and the left the moon; that 
 from the former he breathes heat, and from the latter 
 cold air. There is also a treatise entitled Nuskhdi 
 Kubra, wholly on the subject of the superiority of man, 
 which is one of the favourite works of the SorTees. 
 
 "[(?.] — Explain the distinctive opinions (mez/iebs) of 
 believers in the tenassuh, and of the SorTees. 
 
 6i [A.~\—We say that this system of metempsychosis 
 has nothing to do with the barzakh (a name given to the 
 intermediate period between death and the resurrection, 
 mentioned in the 23d chapter of the Koran, io2d verse, 
 in which departed souls receive neither rewards nor 
 punishments : here, however, it means only a state of 
 total indifference to all future life, into which some men 
 fall in consequence of the vicious nature of their lives, or 
 their spiritual demoralization). It is believed to be 
 operative in eternity, or in the future state ; it is declared, 
 that it does not exist in the present life. For example, 
 it is said that some men take the character of certain 
 animals, not their forms, and that, when they die, their 
 souls enter the bodies of such animals as they already 
 resembled in character, and so, by natural propagation, 
 they become the animals themselves, visible to the eye, 
 and never again really die, or cease to exist in this world. 
 In this manner, mankind leave the human form, and 
 become, in turn, various animals, either through natural 
 propagation, or by one animal devouring another, per- 
 petually. Such is the belief of the Metempsychosians, 
 and it is wholly inconsistent with the true faith. On this 
 point Omar ibin el Farid has said : ' He who believes in 
 transformation and transmigration stands in need of God's 
 healing — keep thyself far removed from his belief ! ' 
 " O brother, keep far from such a belief, and have no 
 
366 THE DERVISHES. 
 
 connexion with it. Of the seventy-two erring sects, be- 
 fore alluded to, this is the worst. God preserve us, in 
 this life and the one to come, from participating with, or 
 even beholding, such sectaries ! 
 
 " [Q.] — These persons regard certain things as legally 
 proper, which are forbidden. For instance, they com- 
 mand the use of wine, wine-shops, the wine-cup, sweet- 
 hearts ; they speak of the curls of their mistresses, the 
 moles on their faces, cheeks, &c. ; and compare the fur- 
 rows on their brows to verses of the Koran. What does 
 this mean 1 
 
 " \A.] — Just as these SofTees leave the true faith for its 
 semblance, so they also exchange the external features of 
 all things for the internal (the corporeal for the spiritual), 
 and give an imaginary signification to outward forms. 
 They behold objects of a precious nature in their natural 
 character, and for this reason the greater part of their 
 words have a spiritual and visionary meaning. For 
 instance, when, like Hafiz, they mention wine, they mean 
 a knowledge of God, which, extensively considered, is 
 the love of God. Wine, viewed extensively, is also love : 
 love and affection are here the same thing. The wine- 
 shop, with them, means the murshid i kiamil (spiritual 
 director), for his heart is said to be the depository 
 of the love of God ; the wine-cup is the telkin (the 
 pronunciation of the name of God, in a declaration 
 of faith, as : There is no God but Allah), or it signifies 
 the words which flow from the murshid 's mouth respecting 
 divine knowledge, and which, heard by the salik (the 
 Dervish, or one who pursues the true path) intoxicates 
 his soul, and divests his mind (of passions), giving him 
 pure spiritual delight. The sweetheart means the ex- 
 cellent preceptor, because, when any one sees his beloved, 
 he admires her perfect proportions, with a heart full of 
 love : the Dervish beholds the secret knowledge of God 
 which fills the heart of his spiritual preceptor (murshid), 
 and through it receives a similar inspiration, and acquires 
 a full perception of all that he possesses, just as the pupil 
 learns from his master. As the lover delights in the 
 presence of his sweetheart, so the Dervish rejoices in the 
 
THE DERVISHES. 367 
 
 company of his beloved preceptor. The sweetheart is 
 the object of a worldly affection ; but the preceptor, of a 
 spiritual attachment. The curls, or ringlets, of the be- 
 loved are the grateful praises of the preceptor, tending 
 to bind the affections of the Dervish-pupil ; the moles on 
 her face signify that when the pupil, at times, beholds 
 the total absence of all worldly wants on the part of the 
 preceptor, he also abandons all the desires of both 
 worlds — he perhaps even goes so far as to desire nothing 
 else in life than his preceptor ; the furrows on the brow 
 of the beloved one, which they compare to [verses of] 
 the Koran, mean the light of the heart of the murshid: 
 they are compared to verses of the Koran, because the 
 attributes of God, in accordance with the injunction of 
 the Prophet : ' Be ye endued with divine qualities,' are 
 possessed by the Sheikh (or murshid)* 
 
 " [<2-] — The murshid and other Dervishes say : 'We see 
 God.' Is it possible for any other than the Prophet to 
 see God 1 
 
 " [A.] — It is not possible. What they mean by this 
 assertion is that they know God, that they see His power ; 
 for it is forbidden to mortal eyes to behold Him, as is 
 declared in the Koran (ch. vi. v. 103) : 'No sight reaches 
 Him : He reaches the sight — the Subtle, the Knowing.' 
 The blessed Prophet commanded : ' Adore God, as thou 
 wouldst didst thou see Him ; for, if thou dost not see 
 Him, He sees thee.' This permission to adore Him is 
 a divine favour, and they say that they are God's servants 
 by divine favour. The blessed 'Alee said : ' Should the 
 veil fall from my eyes, how would God visit me in truth!' 
 This saying confirms that no one really sees God, that 
 even the sainted 'Alee never saw Him. 
 
 •' [Q.] — Can it possibly be erroneous to say that, by 
 seeing the traces of any one, he may be beheld ? 
 
 " [A.] — One may certainly be thus seen. When any 
 
 * During the wars between Alee and Muavieh, the latter, on being 
 once beaten, elevated the Koran on a lance, and begged for mercy. 
 On this being reported to Alee, he declared that he himself was the 
 living and the speaking Koran, whilst the one raised upon the lance 
 of his enemy was only a painted, or imitated one. 
 
368 THE DERVISHES. 
 
 person sees the brightness of the sun, he may safely say 
 that he has seen the sun, though indeed he has not really 
 seen it. There is another example, namely : should you 
 hold a mirror in your hand, you see a figure in it, and 
 you may therefore say that you see your own face, which 
 is really an impossibility, for no one has ever seen his 
 own face, and you have asserted what is not strictly 
 correct. 
 
 " [Q.] — Since every one sees the traces of God, as 
 every one is able to do, how is it that the Dervishes 
 declare that they only see Him 1 
 
 " [A. ]— Those who make this statement do not know 
 what they see, and have never really seen Him. A person 
 who has eaten of a sweet and savoury dish, given to him, 
 but of which he knows not the name, seeks for it again 
 with a longing desire after it, and thus wanders about in 
 search of what has given him so much delight, ignorant 
 of what it is. So are those who seek after God, without 
 knowing Him, or what He is. 
 
 [(?.] — Some Dervishes declare : 'We are neither afraid 
 of Hell, nor do we desire Heaven — a saying which must 
 be blasphemous. How is this 1 
 
 [A.] — They do not really mean that they do not fear 
 Hell, and that they do not wish for Heaven. If they 
 really meant this, it would be blasphemous. Their 
 meaning is not as they express themselves ; probably 
 they wish to say : O Lord, Thou who createdst us, and 
 madest us what we are, Thou hast not made us because 
 we help Thy working : we are therefore in duty bound to 
 serve Thee all the more devotedly, wholly in obedience 
 to Thy holy will ; we have no bargaining with Thee, and 
 we do not adore Thee with the view of gaining thereby 
 either Heaven or Hell. " God has bought the goods 
 and persons of the Faithful, and given them Paradise 
 in return" (ch. ix. v. 112, of the Koran), which signi- 
 fies that His bounty has no bounds, His mercy no end ; 
 and thus it is that He benefits His faithful servants. 
 They would say : Thou hast no bargaining with any one ; 
 our devotion is from the purity of our hearts, and is for 
 love of Thee only. Were there no Heaven, nor any 
 
THE DERVISHES. 369 
 
 Hell, it would still be our duty to adore Thee. To Thee 
 belongs the perfect right to put us either in Heaven or 
 in Hell, and may Thy commands be executed agreeably 
 to Thy blessed will ! If Thou puttest us in Heaven, it 
 is through Thine excellence, not on account of our devo- 
 tion ; if Thou puttest us in Hell, it is from out of Thy 
 great justice, and not from any arbitrary decision on Thy 
 part ; so be it for ever and for ever ! This is the true 
 meaning of the Sofees, when they say as before stated. 
 
 "[(?.] — Thou saidst that there is no conflict between 
 the sheryat and the hakkikat, and nothing in the latter 
 inconsistent with the former ; and yet these two are dis- 
 tinguished from one another by a something which the 
 Ehlee Hakkikat (believers in the truth) conceal. Were 
 there nothing conflicting, why should it be thus hidden 1 
 
 " [A.] — If it be concealed, it is not because there is a 
 contrariety to the sheryat, but only because the thing is 
 contrary to the human mind : its definition is subtle, and 
 not understood by every one, for which reason the 
 blessed Prophet said : ' Speak to men according to their 
 mental capacities,' for, if you speak all things to all men, 
 some cannot understand you, and so fall into error. 
 The Sofees therefore hide some things conformably with 
 this precept. 
 
 " [Q,] — Should any one not know the science which 
 is known to the Sofees, and still do what the sheryat 
 plainly command, and be satisfied therewith, would his 
 faith [iman) and islam be less than that of the Sofees % 
 
 " [A.] — No. He would not be inferior to the Sofees ; 
 his faith and islam would be equal even to that of the 
 prophets, because faith and islam are a jewel which 
 admits of no division or separation into parts, and can 
 neither be increased nor diminished, just as the portion 
 of the sun enjoyed by a sovereign and by a fakir is the 
 same, or as the limbs of the poor and the rich are equal 
 in number : just as the members of the body of the 
 sovereign and the subject are precisely alike, so is the 
 faith of the Ehlee Islam the same in all and common to 
 all, neither greater nor less in any case. 
 
 " [(?•] — Some men are prophets, saints, pure ones, and 
 
 B B 
 
37o 
 
 THE DERVISHES. 
 
 others fassiks (who know God, but perform none of His 
 commands) ; what difference is there among them? 
 
 " [A.] — The difference lies in their marifeh (knowledge 
 of spiritual things), but in the matter of faith they are all 
 equal : just as, in the case of the sovereign and the sub- 
 ject, their limbs are all equal, while they differ in their 
 dress, power, and office. As to the humanity of men, 
 that depends upon their dress of knowledge, and their 
 spiritual power; in these only are they men, and not 
 simply animals. The character of the sovereign does 
 not depend upon his humanity, which is the same as 
 that of all other men, but upon his office and rank." 
 
 DERVISHES OF THE MEVLEVEE ORDER. 
 
THE DERVISHES. 37 1 
 
 CHAPTER XVII. 
 
 A BIOGRAPHY OF THE FOURTH CALIPH 'ALEE. 
 
 The reader will have perceived the intimate connexion 
 existing between the Dervish Orders and the Fourth 
 Direct Caliph 'Alee. Indeed, nearly all of these are 
 'Aleeides, as if he had been the great originator of them, 
 and the advocate and patron of their peculiar principles. 
 Whether this was the case or not, much that is of a 
 " spiritual " character is attributed to him, and even in 
 those Orders that are sunnee, or othodox, 'Alee is held in 
 high respect. I have, therefore, thought it necessary to 
 devote a chapter especially to him, and for this purpose 
 have translated a short biographical sketch of him from 
 the work in the Turkish language, entitled, The Chehar 
 Ydr, or the " Four Friends," by Shems ed Deen Sivasee 
 (of Sivvas, in Asia Minor). From this sketch, the reader 
 will readily imagine why such honour is paid by a large 
 portion of the Islam world, and by the Dervish Orders 
 in particular, — so much so as to give him the sublime 
 title of 'Alee el llahee, or " 'Alee the Divine." 
 
 " 'Alee bin Abi Talib, ibin 'Abd el Matlab, was of the 
 same lineage as the Blessed Prophet, being the son of 
 the uncle of the latter, and therefore his cousin. 
 
 " He was born in the revered city of Mekkeh, in the 
 thirtieth year of the era of the Arabs, known as the 
 'Year of the Elephant,' and the 910th of the Alexandrian 
 era. Perwas (the Sassanian king of Persia), had ceased 
 to reign eight years. 
 
 " His mother, Fatimeh binti Asad bin Hashim (so it 
 is related), one night saw in a dream that her chamber 
 was filled with light, and that the mountains which sur- 
 rounded the holy Ke'beh (Caaba) were worshipping it; 
 b b 2 
 
372 THE DERVISHES. 
 
 that she had held in her hands four swords, all of which 
 having fallen out of them, lay scattered before her. One 
 of these swords fell into water ; a second flew up into the 
 air, and disappeared from her sight as it rose upwards 
 towards heaven ; and a third, as it fell, attempted to do 
 the same, but suddenly became converted into a lion, 
 which fled away towards the mountains, alarming every 
 one by its ferocity, so much so, that no one ventured to 
 approach it, except the Prophet of God, — on whom be 
 the Divine satisfaction ! — who, going up to it, seized 
 upon, and so subdued it, that it followed after him, licked 
 his blessed face and feet, and voluntarily served his 
 wishes. 
 
 " Four months after this dream, the Prophet of God 
 visited Fatimeh, and looking her in the face, exclaimed, 
 ' O mother ! what ails thee, for I see a change in thy 
 countenance 1 ' She replied, ' My son, I am pregnant ; 
 aid me to have a male child.' The Prophet replied, ' O 
 mother ! if you have a son, give him to me, and I will 
 pray for you.' On hearing these words, Fatimeh vowed 
 to Allah, that in case her child was a son, she would give 
 him to the Prophet. Abu Talib (her husband) confirmed 
 the vow, by making one similar to it. 
 
 " The Prophet therefore blessed her, and the fruit of her 
 conception was 'Alee el Murteza, or "Alee the Agreeable.' 
 
 " On the occasion of 'Alee's birth, a light was distinctly 
 visible, resembling a bright column, extending from the 
 earth to the firmament. 
 
 " Upon receiving news of his nativity, the Prophet 
 immediately visited the dwelling of his parents. On 
 seeing, for the first time, the little infant, he took some 
 spittle from his own lips, and rubbed it upon those of 
 the child, and it immediately swallowed it. It is believed 
 that from this, 'Alee derived all of his great knowledge 
 and power, as well as miraculous capabilities. By it, 
 he became victorious in all his battles, and a perfect 
 sovereign for conquest and heroic deeds. He also was 
 thus gifted with aU of the most eminent qualities of man- 
 hood ; and the most noble and loveable traits of character 
 were certainly united in him. 
 
THE DERVISHES. 373 
 
 "The Prophet also recited in his ears, the Tekbeer 
 and the Tehleel, at the same time giving him the name 
 of Alee (the sublime or exalted). His mother, in re- 
 membrance of her dream, also called him Hyder (lion), 
 and the Prophet declared that he would become the 
 ' Lion of God.' Taking off his own turban, he wrapped 
 one end of it around the child, and rolled the other about 
 his own head, so that it became a crown of glory to him. 
 None of the Faithful have ever had so great a distinction 
 bestowed upon them as this. 
 
 " By some it has been related, that when the mother 
 of 'Alee was about to be confined, she went into the 
 'Beit i Shereef,' or the holy temple of Mekkeh, for the 
 purpose of there being delivered ; and that it being im- 
 possible to remove her, the child was actually born within 
 its sainted precincts ; but for this, we have only their 
 report. 
 
 " Ayisha (the third wife of the Prophet, and daughter 
 of Abu Bekr, the first Direct Caliph) —on whom be the 
 Divine satisfaction ! — relates, that one day when the 
 ' Pride and Glory of the World ' (the Prophet) was 
 seated, 'Alee happened to pass by him. ' Calling my 
 attention to him, he declared to me, that 'Alee was the 
 Seyd (Cid) of the Arabs. But, I asked, are you not 
 their Seyd? He answered, "I am the Seyd of all, that 
 is, of the Turks, the Tartars, the Hinds, the Arabs, and 
 the 'Ajems ; but 'Alee is especially the Seyd of the 
 Arabs." ' This favoured lady also adds that the Prophet 
 was fond of rocking the cradle of 'Alee, and would often 
 lift him out of it, and carry him about in his arms ; so 
 that even when asleep, on hearing the approaching foot- 
 steps of the Prophet of God, he would awake, press his 
 little arms out of their ties, and raise them up towards 
 him. On such occasions, the Prophet would hasten to- 
 wards the child, take it from its cradle, and press it, with 
 great tenderness and affection, to his breast. Its mother 
 more than once chided him for it, and begged him to 
 allow her to nurse and look after the child, as became 
 her duty ; but the Prophet would, as often, remind her 
 that even before its birth she had given it to him, and 
 
374 THE DERVISHES. 
 
 that, consequently, he must, for the present and the 
 future, consider him as his own. It is related, that one 
 day, the ' Joy of the World ' (the Prophet) — on whom be 
 the blessings and salutations of the Most High ! — was 
 seated in the Holy Temple, holding the child, 'Alee, on 
 his knees. Many of the most valiant men of the day 
 were assembled there, boasting of their deeds. Pointing 
 to the child, he told them that it would become the most 
 heroic man of his time, and that no one would be his 
 equal on the face of the globe. Surprised and irritated 
 by these words, they expostulated with the Prophet; 
 ' O Mohammed el Emin ! we always thought you were 
 a wise and truthful man ; pray how can you speak thus 
 of a little child, about whose future career in life you 
 can foresee nothing V In reply, the Prophet only bade 
 them remember his words, and that in a few years they 
 would see them verified. 
 
 " It is related that, at the age of three years, 'Alee 
 would perform the Namaz (prayers) with the Prophet. 
 On seeing this, Abu Talib made no remark, regarding 
 the precocity of his child, but the mother was much 
 pleased, and exclaimed, ' See ! our child worships the 
 Ke'beh with Mohammed, and does not adore our idols.' 
 Abu Talib replied, ' O Fatimeh ! we have given him up 
 to Mohammed, — whatever he does will be right in the 
 sight of the All-Just ; he is still a child, and will be of 
 whatever religion Mohammed is ; let them be brothers, 
 and inseparable.' One day, also, when the revered 
 Prophet and 'Alee were performing their prayers to- 
 gether, Abu Talib approached them on horseback, and 
 remarked that 'Alee was on his right side. Now Ja'fer 
 Tiyar — on whom be the Divine satisfaction ! — was close 
 behind his horse, and Abu Talib, addressing him, bade 
 him go and place himself to the left of the Prophet, and 
 pray with them, 'for in this manner you will become an 
 eminent person.' Ja'fer immediately left Abu Talib, 
 and proceeded to the left side of the Prophet, and stood 
 there, on seeing which the latter was much rejoiced, and 
 after prayers, addressing Ja'fer, said, ' Rejoice, O Ja'fer, 
 that the Most High has given you two wings, with which 
 
THE DERVISHES. 375 
 
 you may fly away to Paradise, and be the companion of 
 the Khoor i Ayeens (Hoories), and be near to the Lord 
 of the Universe.' 
 
 " According to some narratives of holy note, it is stated 
 that 'Alee was born thirty years after the era of the 
 elephant, on the thirteenth day of the Moon of Rejeb, 
 which fell on Friday, and that it occurred within the 
 holy Ke'beh ; that there was in Yemin a veiy aged and 
 pious person, named Meerem, whose heart was free from 
 all worldly desires, and who spent the great life of 
 190 years in adoration and prayer. He cared nothing 
 for worldly wealth, and his only pleasure consisted in 
 pious occupations; he never turned his eyes in any 
 other direction than that of the Minber (the point of 
 Mekkeh). One day, this person prayed to God that He 
 would bless his country with some one from among the 
 residents of the Holy Temple, and those who were 
 eminent among the chiefs of the Ke'beh. His prayer 
 was accepted, and by Divine direction, Abu Talib, then 
 one of the most prominent individuals of Mekkeh, was 
 led to travel, and visit his country. After learning who 
 his visitor was, he thanked God for having accepted his 
 prayer, and sent him so distinguished an individual as 
 Abu Talib, son of 'Abd ul Matleb, of the tribe of the 
 Benee Hashim, and a native of the city of Mekkeh. 
 He then told him that from ancient times there was a 
 tradition to the effect that 'Abd ul Matleb would have two 
 grandsons, one from the loins of 'Abd Ulleh, and that he 
 should be a prophet, and the other from those of Abu 
 Talib, who would render easy the enigmas of the velayet 
 (spiritual holiness) ; and that when the Prophet would 
 have reached his thirtieth year, the Vdlee would come 
 into the world, — and that a prophet like whom none other 
 had ever yet appeared. To this Abu Talib replied, 
 ' Oh ! Sheikh, that prophet has been born, and is now 
 in his twenty-ninth year.' Meerem responded, 'Oh! 
 Abu Talib, when you return to Mekkeh, and approach 
 the place of prayer, take with you my salutations, and 
 say that Meerem has always borne testimony to the 
 unity of the one universal Creator, who is without any 
 
376 THE DERVISHES. 
 
 equal, and that he is His prophet. Take also my salu- 
 tations to the one who is born to you.' 
 
 " Abu Talib, seeing opposite him a dry pomegranate 
 tree, as a temptation to the Sheikh, requested him to 
 cause it to put forth leaves and fruit, as a proof of the 
 truthfulness of his words. The Sheikh turned his face 
 upwards in supplication to God, and prayed, that for the 
 sake of the Nebee (Prophet) and the Valee ('Alee), about 
 whom he had just declared words of sincerity, there 
 might be a demonstration of Divine power over Nature. 
 In a minute the tree became covered with leaves and 
 fruit, from which he presented his visitor with the fresh 
 pomegranates. Of these the Sheikh gave one to Abu 
 Talib, which he broke open and ate two grains. It is 
 related that the juice of these two grains became the 
 source from which sprang the bodily existence of 'Alee 
 el Murteza. 
 
 "Abu Talib, much rejoiced with what he had heard 
 from the Sheikh, returned to Mekkeh ; and his wife, 
 Fatimeh binti A sad, soon proved to be pregnant. During 
 her pregnancy (as she stated), ' I was one day engaged in 
 making the turn around the holy house (called the Tawaf), 
 and had an attack of the spleen. The blessed Prophet 
 saw and understood what ailed me, and addressing me, 
 asked whether I had terminated my circuit (the Tawaf). 
 I replied that I had not. He then added, - Continue, 
 and if you feel fatigued, enter into the Ke'beh.' It is 
 also narrated in the book entitled ' Siyer el Mustafa,' 
 that whilst Fatimeh binti Asad was thus engaged in 
 making the Tawaf of the Haram i Ke'beh, Abbas ibn 
 el Matleb, and all the Benee Hashim following behind 
 her, did the same ; she suddenly had an attack of the 
 spleen, and, being unable to go out, prayed, ' Oh, Lord, 
 give an easy confinement.' Suddenly the wall opened, 
 and Fatimeh became lost from sight. In the view of 
 learning something about her, I entered the Ke'beh, but 
 was still unable to do so, because for three days she 
 could not be found ; on the fourth day she came out, 
 bearing in her arms 'Alee bin Abu Talib, — on whom be the 
 Divine satisfaction ! 
 
THE DERVISHES. 377 
 
 "The Imam el Haramain (Imam of the ten holy 
 places) states that before this case, never was any one 
 blessed with such a favour • for it has never been heard 
 that any other one was born in the Haram. Fatimeh con- 
 veyed 'Alee to her dwelling, and bound him in a cradle. 
 Abu Talib was present, and, desiring to see the child's face, 
 attempted to raise up the veil which covered it, but 'Alee, 
 with his own hand, prevented him, and even scratched 
 his face. His mother, on observing this, approached, 
 and endeavoured to compel the child to submit, but it 
 still refused, and even wounded her in the face also. 
 Abu Talib was much surprised at such conduct, and, 
 asking Fatimeh what name they should give to their 
 child, she replied, ' Oh, Abu Talib, it has the strength 
 of a lion's claws, and if we call it a lion, it will be very 
 proper.' Abu Talib answered, ' I wish to name it 
 Zayd.' So soon, however, as the ' Pride of the 
 Universe ' heard of the birth of the child, he hurried to 
 the house, and having enquired what name had been 
 decided upon for it, and heard all that was said on the 
 subject, remarked that it was his desire that he should 
 be an honour to the ' elevated people ' (elevated signi- 
 fies 'Alee). Fatimeh, on hearing this, exclaimed, ' I also 
 heard a voice (Hatif, is the unknown and mystical voice) 
 saying the same name.' 
 
 " Another report is that a dispute occurred between the 
 parents regarding the name to be given to this child ; and 
 in the view of asking Divine counsel on the subject, they 
 both went to the Ke'beh, where Fatimeh prayed : ' O 
 Lord ! for the child whom Thou givest me in the Haram 
 i Shereef, or Holy House, let me beg of Thee a name.' 
 Just then a voice was heard as from the roof the Ke'beh, 
 directing her to call it 'Alee, which they did. 
 
 " The blessed Prophet having desired to approach the 
 cradle of the child, Fatimeh begged him not to do so, for 
 it had all the ferocity of a lion, and might act uncivilly 
 towards him ; but to this the blessed Prophet replied, 
 1 O Fatimeh ! this child respects in me the regard due to 
 the True Path/ 'Alee el Murteza having in the mean- 
 time fallen asleep, the Prophet gazed attentively at its 
 
37^ THE DERVISHES. 
 
 face, on which was already impressed the light of Divine 
 Truth. Afterwards he raised it up out of the cradle, and 
 with his own hands washed it, thus performing the religious 
 ablution, called the Ghusl ; and when Fatimeh, with sur- 
 prise, inquired the cause, the Prophet replied, ' I have 
 now performed this for 'Alee at his birth, and he will do 
 the same for me at the end of my life.' It was thus that 
 he acted towards the child, taking the deepest interest of 
 an uncle in its future welfare. 
 
 "When 'Alee was five years old, a great drought 
 occurred in the Hejaz, from which the inhabitants 
 suffered severely. Abu Talib had many persons in his 
 family. The Prophet one day remarked to 'Abbas, ' O ! 
 uncle, you are a man of wealth, whilst Abu Talib is 
 poor and has a large family; during the present distress we 
 should each take charge of one of his sons and aid him 
 with provisions.' just then they fell in with Abu Talib, 
 and told him what they had designed doing. ' Leave 
 Okail with me, and you may do with the rest of my 
 sons as you please,' was his reply ; so 'Abbas took Ja'fer 
 Tiyar, and the Prophet took 'Alee el Murteza, and he 
 remained with him until the angel Gabriel (Jebrail) gave 
 him permission (to leave this world). He became an 
 acceptant of the Eman (true faith) after Abu Bekr. 
 May God have mercy upon them both, and upon all 
 of the As-habs (friends) of the blessed Prophet !" 
 
 "The Prophetship was given to the Glory of the World 
 (Mahommed) on the second day of the week (Monday), 
 and on Tuesday the Eman (true faith) was accepted of 
 the Imam 'Alee. Abu Bekr thus preceded him, and 
 before him no one had accepted it. 'Alee was, as just 
 said, the second, and he was then ten years of age, 
 though some pretend that he was only seven years old. 
 At no time did he ever worship idols, and from this great 
 sin the Almighty preserved him. 
 
 " It is related that he once said : 'When I was still in 
 my mother's womb, she went to a church (keneesa) for 
 the purpose of worshipping an idol; but, by special 
 
THE DERVISHES. 379 
 
 Divine power, a pain suddenly came upon her, and 
 she was compelled by it to forget her design, and seek 
 relief from her suffering. The Imam 'Alee was brought 
 up by the Prophet, and Abbas relates that no less than 
 300 Ayats (verses of the Koran) descended from heaven 
 in honour of him." 
 
 " The Imam 'Alee has several names. One of these 
 is Abu'l Hasan, one Abu'l Husain, one Hyder, one 
 Kerar, one Emir el Nuhl, one Abu'l Rehanain, one 
 A sad Allah, and one Abu'l Turab ; but he always said 
 that he liked none so well as the last (which signifies 
 1 the Father of Dust '), because it was given him by the 
 ' Glory of the World ' himself. The occasion on which 
 he gave it was the following. It happened that one day 
 Fatimeh el Zehra and the Imam 'Alee had an alter- 
 cation, arid on account of it the latter went to the Mesjid 
 (chapel) and lay down on the dry earth. Much grieved 
 with this, she forthwith went in search of the Prophet, 
 and related to him what had happened, adding that the 
 fault was her own. The Prophet immediately walked 
 around the Mesjid, and observing 'Alee reposing on the 
 ground, addressing him, exclaimed, - Arise, 'Alee, arise!' 
 'Alee, on hearing the voice of the blessed Prophet, at 
 once got up, and the latter seeing some earth on his 
 face, with his own blessed hands wiped it off, and said, 
 1 Abu Turab (father of earth), arise ! ' But, in the She- 
 vahid el Nebooveh it is stated that one day the blessed 
 Prophet went to the house of Fatimeh — on whom be 
 Divine satisfaction ! — and, not finding 'Alee there, in- 
 quired where he was ; Fatimeh replied that, having been 
 troubled, he had gone out, perhaps to the Mesjid. On 
 hearing which the Prophet forthwith went there, and 
 seeing 'Alee lying on the bare ground, his mantle fallen 
 off, and his body covered with dust, he bade him arise, 
 calling him for that purpose Abu Turab, and with his 
 own hands wiped the dust off him." 
 
380 THE DERVISHES. 
 
 " The marriage of 'Alee with Fatimeh el Zehra (the 
 fair), daughter of the Prophet, occurred as follows : 
 
 "The blessed Prophet had six children born to him 
 by Khadeejeh el Kubra (the great), two of which were 
 boys and four were daughters ; and it was after the birth 
 of Fatimeh that she left this perishable world for that of 
 eternity. The blessed Prophet nursed this last child 
 until she reached the age of puberty, and himself edu- 
 cated her (morally). One day, whilst she was engaged 
 in serving her father, he remarked that she had reached 
 an age when it was necessary to marry her, and he felt 
 sad to think that he had not the mother, whom she 
 greatly resembled, to attend to the matter for her. It 
 may be added that Fatimeh had always been a pious and 
 serious-minded girl, and was in consequence much be- 
 loved by her parent. Whilst this thought was still in his 
 mind, the messenger of the Most High (the angel 
 Gabriel) appeared before him, and saluting him on the 
 part of the Almighty, said, ' Be not troubled, O ! Ma- 
 hommed ; I will prepare a dowry for Fatimeh out of the 
 treasures of Paradise, and bestow her upon one who is a 
 good and faithful servant to Me.' Thesejwords greatly 
 affected the blessed Prophet, and so soon as he had 
 offered up thanks and adoration to God for his great 
 mercies, the angel disappeared from sight but for a 
 moment, for he soon returned, bearing in his hand a 
 golden vessel, covered over with a golden cloth. Behind 
 him followed 1,000 angelic cherubim (Kerubiyoon), with 
 the angel Mekail (Michael) in their rear, also bearing a 
 similar vessel, covered over like the first ; after them 
 came the same number of cherubim, followed by the 
 angel Izrail, similarly laden, and each laid their burthens 
 as an offering before him. 
 
 " On beholding this apparition the Prophet, addressing 
 Gabrail, said, ' Oh ! Brother, tell me what are the com- 
 mands of the Most High, and what I am to do with 
 these vessels !' The angel replied, ' O ! Prophet of God, 
 He salutes thee, and commands that " thy daughter of 
 Paradise, Fatimeh el Zehra, be given to 'Alee ; for from 
 the great arch of the heavens I have married them 
 
THE DERVISHES. 38 1 
 
 together." He has likewise commanded that you be- 
 troth her in the presence of the As-habs ; let her be 
 dressed in the garments contained in one of the vessels ; 
 and make a feast for the guests (As-habs) from the food 
 contained in the others.' 
 
 " The blessed Prophet, on hearing these divine com- 
 mands, addressing the angel, exclaimed, ' O ! Brother 
 Gabrail, pray inform me distinctly as to what I must do 
 regarding the wedding.' The angelic messenger replied, 
 ' He has commanded that the gates of Paradise be 
 thrown open ; that Paradise be splendidly ornamented ; 
 that the doors of the criminals be closed ; that all of the 
 angels, Malmbeen, Kerubiyeen, and Ruhaneen (those 
 nearest to God, the cherubim, and the blessed spirits), 
 in the seven spheres of heaven and earth, assemble 
 together in the shade of the great arch, under the 
 Tooby trees. He has also commanded that an odori- 
 riferous breeze shall blow over the angels, the sweetness 
 of which is indescribable, and that when it blows it put 
 in motion the leaves of the same trees, in such a manner 
 as to create the most pleasant harmony, intoxicating the 
 senses of those who hear them ; and He also has com- 
 manded the birds of the gardens of Paradise to sing 
 sweetly.' All of which was done accordingly. 
 
 " The angel also said to the Prophet : ' O ! Friend of 
 God, the Most High has likewise commanded me as 
 follows : " O ! Gabrail, be thou the vakeel (representa- 
 tive at the marriage ceremony) of My lion 'Alee, and I 
 will be the vakeel of My servant Fatimeh ; and these, 
 My angels, be witnesses that I have freely bestowed My 
 servant Fatimeh in marriage upon My lion 'Alee. Thou, 
 Gabrail, as his vakeel, accept of the betrothal." In this 
 manner, these two are to be married from heaven ; and 
 He (God) has commanded that you assemble here all of 
 the As-habs — on whom be the Divine satisfaction ! — and 
 proceed to the performance of the nuptial ceremony.' The 
 blessed Prophet again offered up adoration and thanks, 
 and called together all of the As-habs, and then addressing 
 the angel, said : ' O ! Brother Gabrail, my thoughts are 
 much occupied with my daughter Fatimeh; it is -not 
 
382 THE DERVISHES. 
 
 proper that she should wear in this world the clothes of 
 Paradise ; take them, therefore, back there.' 
 
 " When the As-habs came together, they enquired who 
 would be the vakeels of the Prophet and 'Alee. Just then 
 the Angel Gabriel descended, and addressing the Prophet 
 of God, said, * O Prophet of God ! He salutes thee, and 
 commands that 'Alee performs the Khotbeh ' (the solemn 
 prayer of noon, on Friday, and in Bairam). 'Alee there- 
 upon recited this prayer, after which he was married to 
 Fatimeh, for the dowry of four hundred Akchas (silver 
 pieces). When Fatimeh received information of her 
 marriage, she was dissatisfied ; and the angelic messenger 
 descending again, said, ' O Prophet of God ! He com- 
 mands that in case my servant Fatimeh be not satisfied 
 with the amount of four hundred Akchas, let it be four 
 thousand.' This change being communicated to Fatimeh, 
 she still expressed discontent ; and Gabriel, again return- 
 ing, directed that the portion be made four thousand 
 Altuns (gold pieces). As she was still dissatisfied, Gabriel 
 returned, and directed the Prophet to go in person to 
 his daughter, and ask her what she desired. On hearing 
 this, the Prophet arose, and having gone to her, his 
 daughter, asked her what she wished done on the occa- 
 sion of her marriage ; she replied, ' O Friend of God ! 
 I wish that in the same manner that you are the inter- 
 cessor for rebellious men, at the Day of Judgment, to 
 render them faithful, so may I intercede for women, and 
 place them in Paradise ' (Jennet). On this, the Prophet 
 withdrew, and made known to Gabriel what his daughter 
 desired. The Angel departed, and conveyed to the 
 presence of the All-Glorious her reply : he soon returned, 
 and reported to the Prophet that her wishes had been 
 acceptable to God ; and He had commanded that, at 
 the Day of Judgment, she might intercede for women. 
 He added, that there was a verse in the ancient books, 
 and in the Great Koran, to that effect, serving as a 
 Hojjet or title in her behalf. The Prophet having en- 
 quired where the title was, to which he alluded, the 
 Angel begged leave to convey his question to the Most ' 
 High, and receive His commands, — which he did, and 
 
THE DERVISHES. 383 
 
 immediately returned, bearing in his hand a roll of white 
 silk, which he handed to the Prophet. The latter, on 
 opening the roll, perceived in it a document, in which 
 was written, ' By this Title, I appoint my servant Fatimeh 
 to be the intercessor, in the Day of Judgment, in favour 
 of the Mumineh (faithful females).' The Prophet of God 
 now took this roll, and conveyed it to Fatimeh; she 
 accepted it, and declared that she was now satisfied with 
 her marriage. It is, however, related that the Imam 
 'Alee did not put any faith in this title. At the Last 
 Day, he may therefore be asked what became of it. 
 It is also related that when the Prophet married Fatimeh 
 to 'Alee, he presented to her eighteen Akchas, together 
 with a spotted robe, and that as he wept, she put it on, 
 and enquired the cause of his tears, and he replied by 
 asking her what account she would be able to give of 
 her nuptial presents when she came to appear before the 
 Almighty? He likewise added that if the thoughts of 
 such small presents gave him so much pain, what must 
 be the reflections of those parents who expend hundreds, 
 — perhaps even thousands, — upon the bridal suits of 
 their daughters." 
 
 "The Imam 'Alee was somewhat smaller than the 
 middle size, with broad shoulders, and light coloured 
 eyes ; his blessed beard was of a sandy colour, and 
 plentiful in quantity, and his breast was rather large. 
 Whenever infidels beheld his countenance, their hearts 
 failed them, and caused them to tremble like autumn 
 leaves. He not unfrequently remained without food 
 from three to four, five, and even seven and eight days, 
 and so remarkable was this peculiarity, that the blessed 
 Prophet was once questioned as to the cause. He 
 answered that 'Alee possessed a holy strength, w r hich 
 preserved him from the cravings of hunger, so that 
 during the Holy Wars, in which he took an active part, 
 he seldom partook of any food, and occupied himself 
 entirely with the promotion of the war, — the subject of 
 food never for a moment troubling his mind. No such 
 
384 THE DERVISHES. 
 
 war occurred without his taking part in it ; and whenever 
 a fortification held out, or the enemies proved to be 
 strong, the Prophet would give him his own flag, and 
 telling him that he had commended him to the Most 
 High, bade him take the former and conquer it, which 
 he never failed to accomplish." 
 
 "There was a very numerous Christian tribe, called 
 the Benee Buhran, which, notwithstanding the repeated 
 advice of the blessed Prophet, continued dissatisfied, and 
 held out against him. Their pertinacity and rebellious 
 conduct increasing, it was impossible to strive against 
 them. Finally, the illustrious Ayat (verse) of the Ibtihal 
 (obedience) descended from heaven, and they were thus 
 divinely commanded to submit. It is stated in the Sureh 
 (a chapter of the Koran) called the Al 'Amran (chap. hi. 
 and 54th verse) : 'To those who shall dispute with thee 
 on this subject, since thou hast received perfect know- 
 ledge, reply, " Come, let us call our children and yours, 
 our wives and yours, come, us and you, and let us pray 
 to the Lord, each one apart, and call down curses upon 
 the liars." ' 
 
 " This signifies, that whosoever disputes with thee on 
 the subject of Jesus, — on whom be peace ! — after the 
 knowledge which has come to thee respecting Jesus, 
 who is the servant and apostle of the Most High, know 
 that the expression Abndand, of this Ayat, means Fatimeh, 
 and Aufusana means the blessed Prophet's pure breath, 
 which is none other than 'Alee himself; because among 
 the Arabs it is customary to call the son of an uncle 
 Nefsee (breath or person). God has said, Ve la telmezoo 
 enfsuikum, meaning 'your brothers,' in which is under- 
 stood all those who are of the true religion ; and Ibin 
 'Abbas, — on whom be Divine satisfaction ! — declares that 
 Thumm Jiebtahal signifies, ' Let us pray and implore.' 
 Gulebee (an author) says this means 'to pray and war 
 excessively,' whilst Kesaee and Abu 'Obaideh say it 
 means, 'Let it curse them together,' for Ibtihal signifies, 
 ' the curse,' and Fe tifdla la' net Ullah 'aid 7 Kiazibeen 
 
THE DERVISHES. 385 
 
 means, ' Let us, we and you, all of us, call God's curses 
 upon the iiars.' 
 
 "The Prophet of God read this verse on the people of 
 Bahran, and invited them not to curse his faith ; whilst 
 on their part they replied, ' Let us return to our people, 
 and take counsel together regarding our affairs, and to- 
 morrow we will come.' So they assembled together, 
 and finally the more sensible amongst them said, ' Do 
 you not believe in the words of the Messiah V To which 
 the Prophet replied, ' Oh ! Nazareens, you confirm the 
 congregation (of the Messiah), and that Mohammed is 
 the Prophet sent by the Most High, and yet call upon 
 yourselves His curses. If you thus continue, you will 
 all meet death ; so return to your Master, and remain in 
 the belief of His words.' 
 
 " On the following day they came with 'Alee before the 
 blessed Prophet, whom they found holding Hosain in 
 his arms, and Hasan by his hand, whilst Fatimeh fol- 
 lowed him. He bade these to exclaim, ' Amen ! ' 
 whenever he prayed. Now when the Nazareen chiefs 
 approached him, he, addressing them, said, ' Oh ! con- 
 gregation of Nazareens, I of a truth thus view the case : 
 if you ask of God to remove a mountain, He will do so, 
 in honour of Himself; guard against maledictions, or 
 you will meet destruction, and not a Nazareen will re- 
 main on the earth's surface from this to the end of time.' 
 On hearing this, the chiefs begged Abu'l Kasim to 
 advise them what to do, and added that they had de- 
 cided not to curse Mohammed. ' We will leave you in 
 your religion, and continue firm in our own.' 
 
 " The Prophet of God commanded, ' Since you have 
 decided to refrain from curses, become Mussulmans. 
 You are in need of that which they possess, and you 
 will then participate in the same.' This they refusing to 
 do, he added, ' Prepare then to die, for we will cer- 
 tainly put you to death.' They now declared that they 
 were unable to war with the Arabs, and preferred to 
 make peace with them, and have their lives spared. 
 1 Do not,' they said, ' frighten us, nor seek to cause us 
 to abandon our religion, and we will yearly pay you 
 c c 
 
386 THE DERVISHES. 
 
 2,000 suits, 1,000 in the month of Sefer, and 1,000 in 
 that of Rejeb.' So the blessed Prophet consented to 
 their proposal, and made peace with them, and declared, 
 ' My person is in His hands. Punishment has been 
 turned away from the people of Bahran. Had they 
 cursed, they would have been turned into monkeys and 
 pigs, and been consumed with flashes of fire ; in fact, 
 God would have destroyed both Bahran and its inhabi- 
 tants ; and even the birds on the trees would not have 
 survived one year.' 5 ' 
 
 " Meer Husain Va'iz — on whom be Divine mercy ! — 
 in his work in the Persian tongue, a commentary called 
 ' Kesf,' when commenting on the Surah Bakrah (of the 
 Koran, ch. ii. verse 275), 'Those who give alms day 
 and night, in secret and in public, will receive their 
 reward from God ; fear will not descend upon them, nor 
 will they be afflicted,' says, in regard to the ' causes of 
 descent/ that 'Alee el Murteza once had four Dirhems, 
 one of these he publicly gave away in alms; one he gave 
 away secretly, one he bestowed during the darkness of 
 night, and one he bestowed during the light of day. 
 The Most High thereon caused that Ayat to descend, 
 and the blessed Prophet inquired of 'Alee what kind of 
 alms he had been giving. He replied, ' I have not gone 
 beyond these four paths in their bestowal ; I took them 
 all upon myself, so that at least one of them may meet 
 with acceptance.' " 
 
 " In the Surah 'Alem Sejda (adoration), on the subject 
 of the " Signs of descent " (ch. xxxii. verse 18), ' He 
 who has believed, will he be like he who has given 
 himself up to sin? Will they both be equal?' The 
 commentator, Muhee el Seneh — on whom be mercy ! — 
 says, ' This verse descended in favour of 'Alee bin Abi 
 Talib, and Veleed bin Abi Ma'eet, who, on his mother's 
 side, was related to 'Othman (the third direct Caliph). 
 A quarrel occurred between 'Alee and Valeed, on which 
 occasion the latter made a remark to 'Alee, and directed 
 
THE DERVISHES. 387 
 
 the latter to. be silent, saying, ' You are but a youth ; I 
 for the want of a tongue, am silent, and in point of years 
 am your senior : my heart is more courageous than 
 yours, and in war I am braver.' To this 'Alee replied, 
 'Be you silent, for you are certainly a wicked man. 
 The Most High has sent down this verse, but said 
 they, in the plural, and not they, in the dual, for He 
 did speak of one faithful and one evil-minded, but 
 alluded to all the faithful and to all the wicked.' " 
 
 " On the same subject (the Me'lem Tenzeel), or the 
 1 Signs of the Descent,' the Imam Bugavee, regarding 
 the chapter lxxvi. verse 1, ' Has much time passed over 
 man without his being thought of?' and the eighth 
 verse of the same chapter, 'Who, though themselves 
 sighing after the meal, give food to the poor, the orphan, 
 and the captive,' says there has been much disputation 
 regarding these verses, and the cause of their descent. 
 Mejahid and 'Ata ibn 'Abbas relate that they came 
 down for 'Alee, and in a succinct manner state the fact; 
 whilst in other commentaries it is narrated in detail. 
 Hasan and Hosain (sons of 'Alee) having fallen ill, the 
 holy and revered Prophet and all of the As-habs went to 
 see them, and 'Alee and Fatimeh were addressed by the 
 Prophet, and requested to make a vow in favour of their 
 beloved children ; this was also done by the maiden 
 slaves of the parents, named Suroor and Fezeh, and they 
 all together vowed that if God would restore them to 
 health, they should fast for three days. After they had 
 recovered, they had nothing to eat, and 'Alee went to a 
 Jew and purchased on credit three bushels of barley, 
 which, in performance of the vow, he devoted to their 
 fast. One of the three measures Fatimeh ground, so as 
 to make five cakes. When their term of fasting had 
 ended, she gave one to 'Alee, one to Hasan, one to 
 Hosain, and another to the maid Fezeh, whilst she kept 
 one for herself. Just then a miserable beggar appeared, 
 and exclaimed, 'Oh! family of the Prophet of God I. 
 c c 2 
 
388 THE DERVISHES. 
 
 am a most miserable Mussulman ; give me of your food, 
 and God will recompense you by bestowing on you the 
 choicest meats of Paradise." On hearing these words, 
 ihey gave him the cake that was in their hands, and con- 
 tented themselves with a cup of water, and fasted till the 
 day following. Fatimeh again ground another measure, 
 and made five more cakes. When they were about to 
 partake of these, an orphan came along and asked for 
 food, so they gave them to it, rejoicing its heart by the 
 gift, and again contented themselves with a drink of 
 water, and went to sleep. On the day following, she 
 ground the third measure of barley, and made five cakes, 
 and just as they were about to eat them, a captive made 
 his appearance and asked for food, saying, " It is three 
 days that I am without food, and have been kept tied 
 without anything to eat ; pray, for God's sake, have pity 
 on me." So they all gave the starving man their cakes, 
 and contented themselves with water. Some say that 
 this captive was a believer in the Trinity, and the narra- 
 tive goes to prove that to feed a suffering captive, even 
 if he be a Trinitarian, is a good action, and must be so 
 regarded. It is said that on the morning of the fourth 
 day, 'Alee took his ten sons in his hands, and went to the 
 blessed Prophet, who remarked that hunger had reduced 
 them so much that they trembled like young birds ; and 
 he said to 'Alee, l Oh, 'Alee, how deeply you have 
 afflicted me ! ' Then, taking them with him, he went to 
 Fatimeh, whom he saw in the Mihrab (pulpit), her 
 stomach stuck to her back, and her eyes were sunken. 
 His grief was thereby greatly increased. Just then the 
 Angel Gabriel, descending, addressed the blessed Pro- 
 phet, and said, ' Take this from the All-Just/ handing 
 him the chapter entitled ftisdn, or ' man.' 
 
 " It is related that when the Prophet once visited 
 Fatimeh, he said to her, ' My daughter, it is now four 
 days since your father has partaken of any food.' He 
 had, in fact, left Medineh, and met with an Arab en- 
 gaged in drawing water from a well ; and, addressing 
 him, asked whether he would employ him to draw up 
 water for him, and, having consented, an agreement was 
 
THE DERVISHES. 389 
 
 made by which he was to receive two dates for each 
 bucket of water, so that the most blessed Prophet of the 
 Most High Almighty was actually employed, for a given 
 stipend, to draw water from the well. After drawing as 
 much water as was needed, by Divine providence the 
 cord broke, and the bucket fell into the well : on seeing 
 which the Arab struck his blessed face a blow, and paid 
 him all of the dates which he had earned. The Prophet 
 now reached his hand down into the well and pulled 
 out the bucket, and, after handing it to the Arab, de- 
 parted to visit Fatimeh, to whom he now presented the 
 dates. Whilst eating them, she remarked traces of the 
 blow upon her father's face, and asked the cause of it. 
 The Prophet replied that it was nothing, and sought to 
 conceal the fact from her knowledge. Now it happened 
 that when the Arab struck the blessed Prophet, and saw 
 him draw up the bucket from the well, he was greatly 
 surprised, and reflected that if the individual was not 
 God's Prophet he could certainly not have done this. 
 'The hand which has done such a dishonour to a 
 Prophet must not be mine ; ' so he at once cut it off, 
 and set out in search of the Prophet whom he had 
 wronged. Knocking at the door, 'Alee was surprised to 
 see before him a man with one hand held in the other, 
 and blood flowing from the arm from which it had been 
 amputated. Having informed the Prophet of the cir- 
 cumstance, he smiled, and said that this was the Arab 
 who had struck him so severely as to leave traces of the 
 blow on his face. He also bade 'Alee permit the man to 
 come in ; and on his entrance he was much pained by 
 the sight, and asked the Arab why he had committed 
 such an act ? The Arab wept, and implored forgiveness 
 of his fault, and the blessed Prophet, putting the two ends 
 of the arm and hand together, prayed over them, and so 
 they became reunited. By God's providence, thus the 
 Arab recovered the full use of his arm." 
 
 " Fatimeh relates that once the blessed Prophet asked 
 : Alee whether he loved God. 'Alee replied that he did. 
 
39° THE DERVISHES. 
 
 The Prophet next asked him whether he loved him, and 
 'Alee made the same answer. He next asked him 
 whether he loved Fatimeh, and he replied again in the 
 affirmative. He then inquired whether he loved Hassan 
 and Hosain, and he answered as before. 
 
 "The Prophet now asked him how his heart could 
 contain so much love, and he was unable to reply. 
 Troubled by his want of ability, 'Alee went to Fatimeh 
 and explained the same to her. She remarked that he 
 did not need to be troubled, for love for God came 
 from the mind ; that for the Prophet from faith ; love for 
 her came from human passion, and that for their sons 
 from nature. 
 
 "'Alee now returned forthwith to the Prophet, and 
 having given him this answer, the latter exclaimed, 
 ' This is not the fruit of faith, but of the prophetship,' 
 thereby meaning that the answer did not proceed from 
 himself, but from Fatimeh. In fact, her explanations 
 were full of wisdom, merit, and deep reflection." 
 
 " Fatimeh also relates that when 'Alee el Murteza had 
 captured the fortress of Hyber, and with his Zul Fikdr 
 (a sword presented to him by the Prophet) had cut off 
 the heads of the infidels, and returned sound, and with 
 much booty, he told Fatimeh to remark that he owed 
 the capture to that sword. She answered, ' Oh, 'Alee, 
 I know the Zul Fikar far better than him. 'Alee went 
 to the Prophet, and repeated to him what had occurred 
 and the words of Fatimeh ; and he arose, and going to 
 see her, asked how it was she knew better the Zul 
 Fikar than 'Alee. Fatimeh replied, ' Oh, most excellent 
 and respected parent, the night in which you went up to 
 heaven and saw your Lord, you reposed under a tree of 
 Paradise, from which you gathered two apples, one of 
 which you gave to my mother, and the other you ate. I 
 am the fruit of those two apples. At the time the sword 
 of Zul Fikar hung upon the tree.' 
 
 " The Prophet was much gratified by her answer, and 
 
THE DERVISHES. 39 1 
 
 on leaving her, exclaimed that it was a blessing for any 
 person to have such a daughter." 
 
 " In the work entitled the ' Mesabeeh Shereef,' it is 
 related, as an anecdote, coming from Sa'd ibn abi 
 Vakkas, that the blessed Prophet once remarked to 'Alee, 
 ' Thou art to me what Aaron was to Moses, and of a 
 truth after me there is no prophet.' Thur Pishtee states 
 that on the occasion of the war of Tebook, the Prophet 
 appointed 'Alee as his Khelifeh (lieutenant) over the 
 people, and directed that he should preside over their 
 affairs. The hypocrites having learned this, declared 
 that he had not appointed 'Alee as Khelifeh, and it was 
 only to rid himself of worry that he so named him. 
 When 'Alee heard of this, he put on his sword, and went 
 directly to the Prophet, then at a place called Jerf, and 
 asked him whether what the hypocrites had said regard- 
 ing his appointment, viz., that it was only to free himself 
 from worry, was true % The Prophet declared that they 
 were all liars, and that he had named his Khalifeh in 
 consequence of his intended absence from Medineh : 
 that he should return, and act as such for him, even if 
 his own wife (Khadeejeh) and that of 'Alee should refuse 
 to accept of him. ' For you are to me what Aaron was 
 to Moses, just as it is said in the holy Ayat, " And Moses 
 said to his brother, be my Khalifeh among the people." ' 
 All commentators and confirmers of this Ayat, held this 
 to be a legal deed in favour of 'Alee. Even the Rafizees 
 and the Shey'ees hold to this, to show that the Caliphat 
 belonged to 'Alee, and that he thus accepted it. At a 
 later period, disagreements arose between them, and the 
 Rafizees declared that the As-habs were guilty of blas- 
 phemy, and others again accused 'Alee of the same crime. 
 According to their statement, 'Alee had a full right to the 
 Caliphat ; and, if so, why did he not arise and demand 
 it 1 All of this (says the author) I must most surely con- 
 demn as entirely erroneous. 
 
 " Kazee states that, ' there is no room to doubt of the 
 blasphemy of those who make such a declaration ; for 
 
392 THE DERVISHES. 
 
 any one who would thus injure his whole people, and 
 debase the highest authorities, denies the holy law itself, 
 and destroys Islamism.' The fact is that the Ayat (before 
 quoted) in no manner served as a deed to their declara- 
 tion in favour of 'Alee ; it can only serve, at best, as a 
 proof of his excellent character, but cannot be quoted to 
 show that he was the best, or even equal to the other 
 successors of the blessed Prophet. On the occasion of 
 the war of Tebook, he was named Khalifeh only for the 
 reasons assigned, just as Aaron acted for Moses for a 
 particular period. It is well known that Aaron did not 
 become Khalifeh after Moses, and there is good reason 
 to believe that he died full forty years previous to Moses, 
 and only was appointed to lead the prayers when the 
 latter went to be with the Lord." 
 
 " It is also related, as an anecdote in the ( Mesabeeh,' 
 that 'Alee stated : ' Glory be to that Most High God, who 
 causeth the grain to grow, and who created man, on 
 account of the words which the blessed Prophet used in 
 my behalf, " because he loved only the faithful, and des- 
 pised the hypocritical ; " ' the correct signification of which 
 Hadees is that the person who only regards 'Alee on 
 account of his connexion with the Prophet, and for the 
 love which the latter bore for him, and from the influence 
 which the acts of 'Alee had upon the conquests of Islam- 
 ism, and loves him because of them, has in these so 
 many evidences of the healthy faith of the believer. He 
 who is happy on account of the coming of Islamism, 
 and renders obedience to the things which the blessed 
 God and His Prophet have exhibited, but who opposes 
 'Alee on account of the same, entertains a feeling which 
 is the reverse of what it should be, and is a gross hypo- 
 crite ; his mystical faith will be evil in the extreme, — 
 from all of which may God preserve us ! " 
 
 " Tehil bin Sa'd relates that on the occasion of the 
 battle of Hyber, the blessed Prophet said he would 
 
THE DERVISHES. 393 
 
 provide a standard for the day following, which, in the 
 hands of one who, under God's blessing, would carry 
 it to victory, — a man who is beloved of God and His 
 Prophet, and who also loves them. 
 
 " Now the morning of that day came, and the people 
 ran in haste to the Prophet to ask and implore him for 
 the promised flag. The Prophet asked for 'Alee; and 
 being informed that his eyes pained him, he bade them 
 call him. On his arrival, the blessed Prophet of God 
 rubbed his eyes with his own fingers, and the pain at once 
 left them, so that they suddenly became perfectly cured. 
 He then handed him the flag. 'Alee asked him whether 
 he should destroy the infidels, after the usual mode of 
 warfare : and the Prophet directed him to approach their 
 country quietly and gently, and then to invite them to 
 accept of Islamism, or prepare to meet the young lion 
 who advances against them on the part of the Most High 
 God ; for it is a good deed, he added, to be the medium 
 of directing even one man in the true faith." 
 
 " On the same subject of the qualities of 'Alee, it is 
 related in the Mesabeeh, as coming from 'Amran bin 
 Hosain, that the blessed Prophet once declared, ' Of a 
 certainty 'Alee is from me, and I am from 'Alee, and he is 
 the Valee of all the Faithful.' In the excellent commen- 
 tators of these words, it is found stated by Kazee, ' The 
 Shee'a people declare that 'Alee is the Valee (possessor), 
 and that the meaning of this Hadees is that 'Alee was 
 worthy of possessing all the things that the Prophet 
 possessed. The affairs of the Faithful appertained to 
 these, and 'Alee was therefore their Imam.' To this we 
 reply that he could not correctly bear the Imamet over 
 their concerns during the life of the Prophet, because he 
 was the Imam, and, consequently, his Velayet was only 
 one of love and affection. 
 
 " The same work states, as coming from Ibn 'Omer, 
 that the blessed Prophet declared the As-habs should all 
 be as brethren to each other. 'Alee on learning this, 
 wept, and asked of the Prophet, why, as he had made 
 
394 THE DERVISHES. 
 
 them to be brethren, he had made him brother to no 
 one ? To this, the Prophet replied, k You are my brother, 
 both in this life and in the life to come.' The Imam 
 Termezee relates the same as a 'remarkable' Hadees 
 (Hadees Garbee) or one not fully confirmed. 
 
 " On the subject of this same Hadees, Inis relates that 
 once the blessed Prophet had a roasted bird before him, 
 of which he was about to partake, and exclaimed, ' O 
 God ! send to me him whom Thou lovest most among 
 Thy creatures, so that he may eat of this bird with me.' 
 At that moment 'Alee came to the Prophet, and they ate 
 the bird together. Termezee states that this is a remark- 
 able and beautiful Hadees ; and Thur Pishtee, on com- 
 menting on it, after alluding to it with much eloquence 
 and excellence, says, ' Innovators have wasted much 
 breath on this Hadees, and have blown the feathers 
 quite off the wings of the bird, making a great deal of 
 very little. Without wishing to cast any blame on the 
 Caliphatof Abu Bekr, this Hadees should, on the decease 
 of the Prophet, have been the first principle on which to 
 unite the Mussulman people together, for it would have 
 consolidated them, and sustained them.' 
 
 " To this we reply that the Hadees in question, does 
 not at all strengthen those which are of an obligatory 
 character. As to the precedents, as well as all the good 
 things that arose in the Caliphat of Abu Bekr, they con- 
 demn these holy Hadeeses, notwithstanding the most 
 exact information which we possess from the whole of 
 the As-habs, whose remarks on them still exist. It is, 
 however, not proper to deny the Hadees in question,' and 
 one of these persons, Inis, quotes the fact that it was 
 actually uttered, and no one disputes it. The real sense 
 and signification of it is, therefore, that God should send 
 him one of His most beloved, for his personal excellence, 
 and superior intelligence. There is nothing in the holy 
 law showing that 'Alee was the most beloved of all of 
 God's creatures, for among these was the blessed Prophet 
 himself. We must then only accept what is conformable 
 to the holy oracles of the Koran, and known to the com- 
 munity of the people, then with the Prophet. It must, 
 
THE DERVISHES. 395 
 
 therefore, be read as we have stated above, or as it was 
 understood by the children of the Prophet's uncle (Abu 
 Bekr) whom he loved very much ; because he often 
 spoke freely, but always attentively, and never with 
 negligence. In the Mesabeeh, it is related, in connexion 
 with this Hadees, that 'Alee himself stated : ' Whenever 
 I asked anything of the blessed Prophet, he would answer 
 me ; and if I remained silent, he would commence a 
 conversation explaining his meaning.' 
 
 " It is also related in the Mesabeeh, as subsequent to 
 the preceding Hadees, that the blessed Prophet once 
 said, with regard to 'Alee, ' I am the house of Wisdom, 
 and 'Alee is the door.' Termezee states that this also is 
 a Hadees Garbee ; and Muhee el Seneh, who is the author 
 of this book, declares that it was not known to any one 
 of the companions of the Prophet. The Shee'as say that 
 it was the intention of the Prophet, that instruction in 
 metaphysics (Hikmet) should be peculiar to 'Alee ; that 
 no one else had this faculty, and that it could only be 
 acquired by his medium. God, in His own firm words, 
 has said, ' Piety does not consist in your entering your 
 house through a door in its rear ; but, in the fear of God, 
 enter therefore by its proper portals ' (chap. ii. verse 185). 
 There is, in fact, no need of this at all, for Paradise is 
 widely open to those acquainted with spiritual wisdom 
 (Hikmet), and it has eight portals for their admission. 
 In the Mesabeeh, it is related as coming from Jabir, that 
 the blessed Prophet called 'Alee, the day that he sent 
 him to Tayif, and spake with him secretly. Though this 
 conversation was a lengthy one, he said to his uncle's 
 sons, ' I did not conclude with him, but God did.' 
 Now the expression 'to conclude' signifies to ' converse 
 secretly.' The commentator, Tayibee, says that these 
 words mean that ' God commanded the Prophet to con- 
 verse secretly with 'Alee ; ' and I truly believe that it was 
 by Divine command that he spoke with him of secret 
 things. The same work relates, on the part of Ami 
 Atieh, — on whom be the Divine satisfaction !■ — that the 
 Prophet of God sent troops in a holy warfare, and that 
 'Alee was among them. On that occasion, the blessed 
 
396 THE DERVISHES. 
 
 Prophet elevated his hand, and prayed, ' God, do not 
 kill 'Alee, but send him back to me.' 
 
 " On one occasion, the As-habs inquired of the blessed 
 Prophet the cause and reason of his great love for 'Alee, 
 so that, in conformance with it, they might also increase 
 their affection for him. In reply, he bade them go and 
 call 'Alee to him, and learn the cause from himself. One 
 of them went and called him ; and whilst he was gone, 
 the Prophet said, ' O my companions ! should anyone do 
 good to you, what would you do in return to him 1 ' They 
 replied that they would do good to him. He then asked 
 them what they would do if anyone did harm to them ; 
 and they answered that they would still do him good. 
 The Prophet repeated the latter question, and they bent 
 down their heads, and made no reply. Just then 'Alee 
 appeared, and the blessed Prophet asked him what he 
 would do, if any person should do him evil, in return for 
 his own goodness. 'Alee replied, ' O Prophet of God, I 
 would do him good.' ' Should he again do you evil, 
 what would you do?' added the Prophet; and 'Alee 
 replied as before. This question was put for the seventh 
 time, by the most excellent of prophets, and 'Alee always 
 replied the same, and finally added, ' O Prophet of God, 
 I swear by that Almighty One, and there is none other, 
 that should such a person harm me, a thousand years, 
 in return for my own kindness, I would always continue 
 to do him good.' On hearing these words, the As-habs 
 all agreed that the love of the Prophet was well founded, 
 and they offered up a prayer for the object of his 
 affection. 
 
 " Beware, from supposing that the question of the 
 As-habs was caused by any feeling of jealousy, for it was 
 only so as to know the cause of the particular affections 
 the blessed Prophet bore for 'Alee. 
 
 " Once, three persons visited the Prophet of God, one 
 of the people of Ibrahim, one of Moses, and one of 
 Jesus. The first asked the Prophet, ' How shall we 
 know that you are indeed what you declare yourself, i.e. 
 the greatest and most excellent of prophets, and the 
 most acceptable of God, — for God said to Ibrahim 
 
THE DERVISHES. 397 
 
 (Abraham), Thou art my friend (K/ia/ee/)V To this one 
 the Prophet replied by saying, ' The Most High has 
 said to me, Thou art my beloved friend (Uabeeb), 
 which therefore is the nearest to any one ; His friend 
 (companion or associate), or His beloved 1 ' The indi- 
 vidual was amazed, and unable to make any reply. 
 Then, looking upon the blessed face of the Prophet, he, 
 from the bottom of his heart, pronounced the confession, 
 ' I bear testimony that there is no God but Allah. He 
 is unique, and without any associate, and that Moham- 
 med is His servant and apostle.' 
 
 " Next came the individual of the people of Moses, and 
 asked, ' Oh, Prophet of God, when you say that your 
 place is the most exalted of all the prophets, and that 
 you are their joy and sovereign, how shall it be known 
 that this is really so ? I have heard that the All-Just 
 said to Moses, You are my Keleem (interlocutor, or one 
 who speaks with me), and that whenever He was up in 
 Mount Sinai, he spoke with God.' To this the blessed 
 Prophet replied, ' When God called Moses his Keleem, 
 He called me His Habeeb, and though he went up on 
 Mount Sinai, He sent me the angel Jebrdil (Gabriel), 
 with Berdk, ornamented with caparisons of Paradise, 
 and, seated on him, in a short space of time I visited the 
 world, the heavens, the celestial vault, the throne, Para- 
 dise, and Hell, as well as the whole Universe and all 
 Creation, from the Kdb Kavser (cup of a stream of Para- 
 dise called Kavser) to the smallest object. The Most 
 High spoke with me, and showed me the greatest kind- 
 ness, so much so that there is no cause for modesty with 
 Him on my part. Blessed be God for His great mercy 
 in having chosen this humble and insignificant servant 
 from among His people ! God also promised me that 
 whoever should pray every day one hundred times to my 
 pure spirit, and he should never abandon or neglect this 
 habit, He will pardon and have mercy on him one 
 thousand times, and give him an exalted place in Para- 
 dise. His sins will a thousand thousand times be more 
 pardoned than if he had given as many alms to the poor.' 
 
 " Abu Horaireh relates, on the part of Ibn Malik, that 
 
39 8 THE DERVISHES. 
 
 on hearing the preceding, the individual was quite over- 
 come ; that he fell at the feet of the blessed Prophet, 
 and then raising up his hands, recited with great joy the 
 Confession of Faith. 
 
 " Next came the individual who was of the people of 
 Jesus, and asked, ' When you say, I am near God, and 
 am beloved of Him, and am the Lord of the beginning 
 and of the ending ; and that Jesus was the Spirit of God 
 (Rook Allah), and that he resuscitated the dead in God's 
 name, how are we to know the truth of this V To this 
 the blessed Prophet and the Apostle of the Oppressed, 
 answered, ' Go and call 'Alee.' On hearing this com- 
 mand, one of the As-habs went and bade 'Alee come to 
 the Prophet ; and on his arrival the latter directed the 
 individual to point out to 'Alee one of the very oldest 
 cemeteries. This person replied that in such a place 
 there was a grave one thousand years old. i Go,' said 
 the blessed Prophet to 'Alee ; 'go to that grave, and cry 
 out three times, and wait patiently until you see what 
 God will do.' 'Alee proceeded to the spot, and cried 
 out once, 'O Jacob !' The grave immediately opened; 
 he cried out the same once more, and the grave became 
 completely open ; on calling the same once more, lo ! an 
 aged man, with a bright countenance, came out of the 
 grave, with hair so long that it reached from his head to 
 his feet ; and standing upright, he cried out with a loud 
 voice the Confession of Faith. He next accompanied 
 'Alee to the presence of the Prophet of God, where, at 
 the sight of so extraordinary a miracle, a large number 
 of infidels accepted the true faith. As to the individual 
 of the people of Jesus, he joined the people of the Pro- 
 phet and became a Mussulman. 
 
 " Regarding these traits or sketches of 'Alee's character, 
 it will suffice to add that when the blessed Prophet was 
 commanded by the Most High to emigrate (the Hejreh) 
 from Mekkeh to Medineh, He directed 'Alee to occupy 
 his bed, and that he should be his lieutenant in the holy 
 Ke'beh ; to watch over his family, to distribute among 
 their owners all the objects deposited in the keeping of 
 the Prophet, and to take care of such As-habs as should 
 
THE DERVISHES. 399 
 
 remain in the Ke'beh. That same night the miserable 
 infidels attacked the dwelling of the blessed Prophet ; 
 but God, in His infinite mercy, sent a sleep upon them. 
 The devil (Shaitan) — on whom be maledictions, was with 
 them, and he also fell asleep. 'Alee, together with Abu 
 Bekr, went out of the house, and walked about. The 
 Most High commanded the angels Mikail (Michael), and 
 Izrdfeel (on whom be the Divine salutation of peace) to 
 hasten to His lion, 'x\lee, because the infidels wished to 
 commit a crime. In the wink of the eye these two exalted 
 angels appeared — Michael stood by 'Alee's head and 
 Izrafeel at his feet, where they prayed. Soon afterwards 
 the devil awoke, and cried out aloud, ' Mohammed has 
 escaped.' To the infidels this accursed one having 
 appeared in a human form, they, addressing him, asked, 
 4 How should we know it V and he replied, 'It is now 
 so many thousand years since I have had any rest that 
 I slept to-night, and it is possible that Mohammed has 
 bewitched me, and put me to sleep.' After this, all of 
 the infidels having fled away, the people entered the 
 house of the Prophet of God ; and 'Alee arose from his 
 bed, and standing up they beheld that the Prophet of 
 God was really gone, and that in his place was 'Alee, 
 who came suddenly out. On the following day, he pro- 
 ceeded to the Ke'beh, and took up the place in which 
 the blessed Prophet was used to stand, and from thence 
 cried out that whoever had any objects deposited with 
 the Prophet of God they should come forward and 
 receive them, which, on producing the tokens received 
 for them they did, and took them away, so that not one 
 remained. All of the As-habs in the holy Ke'beh sought 
 protection of 'Alee, and not one had reason to complain 
 of any wrong. As the Prophet's dwelling was inside the 
 Ke'beh, 'Alee made it his abode. Some time after this 
 the Prophet commanded that 'Alee should take his family 
 and proceed to Medineh, which he did ; and going to 
 the congregation of the infidels of the Koraish, he told 
 them of his intention to set out on the day following, and 
 that if any one had anything to say let him speak. All 
 lowered their heads, and not one had a word to answer. 
 
400 THE DERVISHES. 
 
 " After the departure of 'Alee, Abu Jehel (on whom be 
 curses) asked them, ' O, ye great men of the Koraish ! 
 why did you not speak out whilst the family of Moham- 
 med was still here, for it can do us no harm V They 
 then assembled around Abu Jehel and discussed the 
 matter, and finally proceeded to 'Abbas, and begged him 
 to advise his brother's son ('Alee) not to remove the 
 family of Mohammed, lest trouble should arise in con- 
 sequence of its departure. 'Abbas found the Shah i 
 Murddn (the king of men, 'Alee), and spoke with him 
 on the subject ; but the latter answered that, ' Inshallah ! 
 on the morrow he would remove the family of the Pro- 
 phet.' This he did, and was followed by four or five of 
 the Koraish mounted on horses. Previous to 'Alee's 
 departure, however, he declared that he would fight 
 whoever attempted to prevent him carrying into effect 
 the orders of the Prophet. On hearing this from 'Abbas 
 the infidels were greatly troubled, and formed a compact 
 among themselves not to permit 'Alee to leave the city. 
 So that when they met 'Alee and ordered him to return, 
 he refused, and having mounted his charger commenced 
 fighting them, and through Divine assistance was enabled 
 to beat them all. He now continued on his way, and 
 next met with Mikdad bin Aswad, who also commenced 
 fighting him. But the Imam 'Alee, in the most fearless 
 manner, withstood the attack, and soon dismounted him. 
 Placing his foot upon this man's breast, he invited him 
 to accept of the true faith, which he at once most cheer- 
 fully did, and became a Mussulman. This person's son 
 became a martyr in the defence of the Imam Hosain 
 ('Alee's son) at Kerbela ; and beside being a most heroic 
 man, subsequently became one of the most excellent of 
 the As-habs. If any one wishes to know more about this 
 story they will please refer to the work entitled the ' Siyer 
 en Nebee' (a biography of the Prophet), where it is 
 given in a detailed manner. 
 
 " The Imam 'Alee, in consequence of having heard the 
 ' Friend of God,' in the Prophet, declared in a Hadees, 
 that 'Poverty was his pride,' became extremely poor. 
 From that moment, he took no interest in worldly con- 
 
THE DERVISHES. 40 1 
 
 cerns, so much so, that if he became possessed of 1,000 
 pieces of gold, he would, by the morrow, not have one 
 of them, for all would be given away to the poor. The 
 blessed Prophet therefore used to say of 'Alee, that he 
 was the ' Sultan of the Liberal.' 'Alee once said to the 
 pure Fatimeh, ' O best of women, and the daughter of 
 the Prophet of God, have you nothing to give your hus- 
 band to eat, for I am extremely hungry ? ' Fatimeh 
 replied, ' O father of Hasan, I declare to you by that 
 Allah, beside whom there is none other, I have absolutely 
 nothing ; but in the corner of that tomb you will find six 
 Akchas (pieces of silver) : take them, go to the bazaar, 
 and buy something for yourself to eat, and also some 
 fruits for our sons Hasan and Hosain.' 'Alee departed, 
 and on his way met with two Mussulmans, the one 
 holding the other by the collar of his robe, rudely 
 pulling him, and claiming the payment of a debt, and 
 declaring that he could wait no longer, and must have 
 his money. Approaching them, 'Alee asked how much 
 was the debt, and on hearing that it was just six Akchas, 
 he thought to himself that he would free this Mussulman 
 from his affliction, and yet was embarrassed as to what 
 he would say to Fatimeh, who expected him to return 
 with food. Nevertheless he paid over the sum, and so 
 relieved the Mussulman. He reflected for a moment on 
 the answer which he should give to Fatimeh, and was much 
 troubled by his painful position. With the idea in his 
 mind that she was the best of women, and the Prophet's 
 daughter, he returned, empty-handed, and had scarcely 
 reached the door, when he saw their sons, Hasan and 
 Hosain, running towards him, in the full expectation 
 that their father had brought^them. some fruit for food, 
 and, on seeing that he had none, they both wept. He 
 now explained to their mother what use he had made of 
 the money which she had given him, and how he had 
 freed a Mussulman from a most painful predicament 
 'You have done well,' she exclaimed, 'and I am de- 
 lighted that you have done so good an action,' though, 
 at the same time, she was pained at heart ; and in place 
 of adding, ' How great are our necessities ! and how 
 
 D D 
 
402 THE DERVISHES. 
 
 strangely you have acted ! ' she only said, ' The Most 
 High and Noble Allah will provide for us.' 
 
 "As to 'Alee, remarking that his wife was much afflicted, 
 and that his two sons wept from pure hunger, his heart 
 became troubled, and he left the house, in the design of 
 proceeding to the blessed Prophet of God, to see what 
 would follow ; for it was well known that, should any one 
 be oppressed with ten thousand sorrows, the sight of the 
 countenance of the blessed Prophet at once removed 
 them all, and in their stead he became filled with innu- 
 merable joys. On his way he met with an Arab leading 
 a fatted camel, who asked him whether he would not 
 purchase it, and 'Alee replied that he did not possess any 
 ready money with which to pay for it. To this the Arab 
 replied that he would credit him for the amount ; and as 
 'Alee requested to learn the price, he added that it was 
 100 Akchas. 'Alee accepted the offer, and the Arab 
 delivered him the animal. Taking its bridle in his hand, 
 he proceeded on his way, and soon met with another 
 Arab, who, addressing him by name, inquired whether 
 he would not sell it. 'Alee replied that he would, and 
 the Arab asked him whether he would accept of 300 
 Akchas for it. Having consented, he handed over the 
 camel to the purchaser, who forthwith counted him out 
 the sum thus agreed upon. 
 
 " 'Alee, much delighted, proceeded at once to the bazaar, 
 where he purchased an abundance of food and fruit, and 
 thence returned to his house. Opening the door, his 
 children clung to him, delighted with the prospect of 
 partaking of a bountiful meal. Their mother inquired 
 of him how he became possessed of so much money, 
 and 'Alee related to her the preceding occurrence. 
 After satisfying their hunger, they all returned thanks to 
 that Sublime and Blessed Allah who thus provided' for 
 their pressing wants. 'Alee then arose, and after telling 
 his wife of his intention, proceeded to the residence of 
 the Pride of the Universe, the most blessed Prophet of 
 Allah. The latter having, however, just left his house, 
 'Alee met him on the way to his own premises, where he 
 told the As-habs near him, he desired visiting his daughter 
 
THE DERVISHES. 403 
 
 and son-in-law. So soon as the Prophet beheld 'Alee, 
 he smiled, and exclaimed, ' O 'Alee, from whom did you 
 buy the camel, and to whom did you sell it 1 ' and 'Alee 
 replied, ' God and His Prophet know.' The Prophet 
 now informed him that the seller was the angel Gabra'il, 
 and the purchaser the angel Tzrafil, and that it was one 
 of the camels of Jennet (Paradise) ; that the all-just 
 Allah had bestowed upon him fifty favours for the one 
 he had granted to that afflicted Mussulman ; and that 
 those which were in store for him, in eternity, were only 
 known to God. 
 
 " During the Mijra i Shereef '(or the Ascension) of the 
 blessed Prophet, he beheld a lion in the seventh heaven, 
 of so terrible an appearance, that it was perfectly inde- 
 scribable.. He inquired of the angel Gabra'il what lion 
 it was, and was informed that it was not a wild animal, 
 but was the ' spirituality ' of the Imam 'Alee ; adding, 
 i O friend of Allah, remove your ring from off your 
 finger, and cast it in its mouth,' which he having done, 
 the lion, with great humility and many caresses, took and 
 held the ring in its mouth. On the day following the 
 Ascension, the Prophet gave an account of the same to 
 the As-habs ; and whilst relating the frightful appearance 
 of the lion, and the matter of the ring, 'Alee, who was 
 also present, withdrew the latter from his own mouth 
 and handed it to him, greatly to the surprise of all the 
 spectators. From this remarkable occurrence they were 
 enabled to understand the sublimity of his character, 
 and their love and affection for him became greatly 
 increased. 
 
 " Of the Ayats (verses of the Koran) sent in honour of 
 'Alee, one refers to the following occurrence. Some of 
 the learned 'Ulema state that the Emir el Mumineen, 
 or 'Commander of the Faithful' ('Alee), was once en- 
 gaged praying in the Masjid, or chapel, when a beggar 
 approached him, and asked for something. ; Alee, 
 turning aside his face, withdrew a ring from off his finger 
 and handed it to the man. This act of generosity having 
 been agreeable to the Most High, the following Ayat 
 descended from heaven, ch. v. 60 : — * Your protectors 
 d d 2 
 
404 THE DERVISHES. 
 
 are God and His Prophet, and those who believe, who 
 perform the prayers exactly, who give alms, and who in- 
 cline themselves before God.' 
 
 " Another Ayat was the subject of a dispute between 
 'Abbas and Telha. The former said, ' I am of those ex- 
 cellent persons who supply the pilgrims with water;' and 
 the latter declared, ' I am of those excellent ones who 
 have charge of the key of the holy house (Ke'beh), and, 
 if I choose, I can spend the night therein.' To this 
 'Alee remarked, ' What do you say 1 It is now more than 
 ten months since I have turned my face towards this 
 Kibleh (the Ke'beh), and you were not here even then.' 
 It was on this occasion that the following Ayat descended 
 from heaven, ch. ix. 19 — 20: 'Will you place those 
 who bear water to the pilgrims and visit the holy Oratory 
 on the same footing with those who believe in God and 
 in the Last Day, and fight in the path jof God 1 Now, 
 they will not be equal before God ; God does not direct 
 the wicked. Those who have left their own country, 
 who fight in the path of God with their property and 
 their persons, will fill a more elevated place before God ; 
 they will be the happy.' 
 
 " There is another Ayat, commanded by God, relative 
 to 'Alee bin Abi Talib, Fatimeh, and Hasan and Hosain, 
 ch. xlii. 22 : 'This is what God promises to His servants 
 who believe and do good. Tell them, All that I ask of 
 you in return for my ministrations is some for my re- 
 lations. Whoever shall have performed a good deed, we 
 will raise in value ; God is indulgent and thankful.' 
 Katada — on whom be the Divine satisfaction — states 
 that the Mushriks, at a meeting, declared, ' Let us see 
 whether Mohammed wishes for a recompense 1 • On 
 these words, that Ayat descended, as is stated by Sa'eed 
 ibn Jebeel. Ibn 'Abbas remarks that, in the expression 
 1 relations,' is comprised 'Alee, Fatimeh, and Hasan and 
 Hosain ; and no one must ever feel an illwill for them. 
 
 " Another Ayat is that in which the Most High shows 
 the purity of the religious sentiments of 'Alee, ch. xv. 
 47 : ' We will remove all falsehood from out of their 
 hearts ; living together as brothers, they will repose upon 
 
THE DERVISHES. 405 
 
 beds, viewing each other face to face.' Some of the 
 learned have said that this Ayat referred to 'Alee, 
 Mu'avieh, Telha, Zebeer, and the faithful 'Ayisheh. 
 
 "Another Ayat of the Most High is (ch. lviii. v. 13) : 
 ' O ye who believe : when you go in private to consult 
 the Prophet, prior to your visit, bestow an alms, for this 
 will be better for you, and more suitable ; but, if you 
 have not wherewith to do it, know that God is indulgent 
 and merciful.' The champions of Islamism state that 
 no one acted upon this Ayat except 'Alee, who, whenever 
 he desired to consult the Prophet, conformably with this 
 verse, always bestowed something previously in alms. 
 
 " Ibn 'Omar relates that 'Alee possessed three things, 
 of which, said he, ' had I only one, it would have made 
 me much beloved.' One of these was the daughter 
 (Fatimeh el Zehrah) of the Prophet, given to him in 
 marriage ; the second, the gift which the Prophet made 
 to him of the standard of victory, at the battle of 
 Khyber ; and the third, that he put in performance the 
 holy Ayat, called the Nejvee. It is said of 'Alee, that 
 he would take a dinar, divide it into ten dirhems, and so 
 bestow it in alms on ten poor persons ; that he also once 
 asked of the Prophet ten questions, confidentially, one 
 of which was, ' How shall I pray 1 ' and the Prophet 
 replied, ' With fidelity and purity ; ' the next, ' What 
 shall I ask of God 1 ' and the reply, t Health in this 
 world and in the other ; ' the next, ' What do I need 
 most 1 ' and the answer was, ' To keep God's laws, and 
 the commands of His Prophet ; ' ' What, O Prophet of 
 God, must I do to secure my own salvation ? ' and the 
 former replied, ' Do no wrong to others, and speak the 
 truth.' He next inquired, 'What is truth?' and the 
 blessed Prophet answered, 'Islam, the Koran, and to 
 act correctly up to the close of your life.' He then 
 asked him, 'What is joy 1 ?' and he replied, 'Paradise;' 
 ' What is comfort 1 ' he added, and heard that it was 
 'To behold God.' 'What is rebellion?' he next asked, 
 and the blessed Prophet told him, 'To be a Kiafir' (or 
 otherwise to be unfaithful to the Most High God) ; and 
 he added the question, ' What is fidelity 1 ' to which he 
 
406 THE DERVISHES. 
 
 received the reply, ' To bear testimony that there is no 
 God but Allah, and that Mohammed is the Prophet of 
 Allah ; ' for He is that God who honours and degrades 
 men ; and where His Prophet so admonished the people 
 of Mekkeh, they would turn their faces away, and de- 
 clare otherwise ; for it is said in the Great Book (Koran), 
 ch. xli. 25 : 'The infidels say, Do not listen to the 
 Koran, and speak loudly so as to drown the voice of 
 those who read it.' In the end, God so elevated him, 
 that He commanded, ' He is most dear to me, and you 
 must hear and obey everything that he directs.' On this 
 head the Ayat says : ' When you visit the Prophet, 
 before entering near him, bestow an alms, for your own 
 welfare' (ch. lviii. 13). 'Do not address him a word 
 until he comes out of his room.' The Ayat says also 
 (ch. xlix. 4) : ' Those who call thee with a loud voice, 
 whilst thou art still within thy apartments, are, mostly, 
 people of no sense.' Also (ch. xlix. 4) : ' Do not raise 
 your voice above that of the Prophet' Also (ch. xxxiii. 
 9) : ' He was at the distance of ten arcs, or nearer.' 
 God placed him in so elevated a position, that the angel 
 Gabra'il and all the other angels, though they went round 
 it, were unable to reach it. Those who falsely swear, 
 who shout within the limits of the Haram i Shereef, at 
 Mekkeh and Medina, or are deficient in their prayers 
 and fasts, must bestow alms upon the poor, and thus 
 acquire the satisfaction of the Most High. The holy 
 verse says (ch. xlv. 20) : ' Those who do evil, think that 
 we will treat them equally with those who believe, — who 
 do good ; and that for either life and death is the same : 
 they judge badly.' 
 
 " An Ayat descended for 'Alee, whose faith was correct, 
 and all his acts were good and praisable, without hypo- 
 crisy, and unheard-of for perfection. The Christians 
 (Mushrikler) said to him : ' If what you declare (about 
 God and His Prophet) be true, you will be greater than 
 we in this world, and in the other.' (Ch. xxxiii. 33). 
 6 Remain quiet in your houses ; adopt not the luxuries 
 of the times of Ignorance ; observe the hours of prayer ; 
 give alms; obey God and His Prophet. God only 
 
THE DERVISHES. 407 
 
 wishes to free you from abominations, and give you 
 perfect purity.' 
 
 " Sa'eed bin Jebeer relates, on the part of 'Abdullah bin 
 'Abbas, as coming from Ibn 'Abbas, that when the holy 
 verse descended, ' Thou givest fear, and to each people 
 there is a director in the true path,' the blessed Pro- 
 phet stated, ' I am the one who gives the fear, and 'Alee 
 is he who directs in the true path. O 'Alee, those who 
 are directed will be directed by thee.' 
 
 " Rebiyat bin Najd relates, 'Alee once stated : ' The 
 blessed Prophet read over me and said, You resemble 
 Jesus, the Son of Mary, inasmuch as the Jews hated him, 
 and calumniated his mother. The Nazareens loved 
 him so greatly as to declare that he had no post or grade 
 among the prophets, but was really God.' To this 'Alee 
 responded : ' Many persons destroy their souls for love 
 of me ; some love me very much, and are inimical to 
 the other As-habs ; I do not love these, and some who 
 love the other As-habs hate me ; both of which are of 
 the people of hell. I am not a prophet ; on me no in- 
 spiration descends, and yet, with all the strength given 
 to me, I conform to God's book.' The blessed Prophet 
 now added : ' All that I order you to do is to conform 
 to the will of the Most High, either through your own 
 free will, or from misery and compulsion. If I should 
 ever order you to do what is contrary to this, do not obey 
 it; for who obeys me, obeys Him.' 
 
 "Another narrative is that of Kais bin Harith. An 
 individual asked a question of Mu'avieh bin Sofyan, and 
 for reply was directed to make the same interrogation of 
 'Alee ; ' for he knows better than myself.' The individual, 
 nevertheless, persisted in receiving an answer from him, 
 1 for I shall love it more,' he added, ' than any that 'Alee 
 can give me.' The Mu'avieh, however, declined, and said 
 to the individual, ' You speak falsely, and are a wicked 
 man ; for you show an aversion for him who enjoys, to an 
 eminent degree, the respect and regard of the Prophet 
 of God, on account of his great knowledge of Him, 
 respecting whom the Prophet has declared : " O 'Alee, 
 after me, you occupy the place of Aaron after Moses ; 
 
408 THE DERVISHES. 
 
 with the difference that, after me, there will be no other 
 prophet." ' I have also observed that 'Omar often took 
 counsel with him ; and whenever any doubts arose, he 
 would say, ' 'Alee is present, let us ask him.' So 
 Mu'avieh — on whom be the Divine satisfaction — said to 
 the individual, ' Depart, and may the blessed Allah not 
 give any strength to your steps ; ' and so he departed. 
 
 "Another narrative is by Sa'd bin Abi Vakkas. ' Once, 
 Mu'avieh came to me, on account of some personal need. 
 He mentioned 'Alee, and I told him that 'Alee had three 
 peculiar characteristics, of which, had I but one, I would 
 be greatly beloved. These I heard stated by the blessed 
 Prophet himself. i. " 'Alee is the Velee (friend) of 
 whosoever I am the Velee." 2. The Prophet declared, 
 the day of the battle of Khyber, " To-morrow, I will give 
 the standard to one who is beloved of God and His 
 Prophet," and gave it to 'Alee. 3. " You are to me what 
 Aaron was to Moses.'" 
 
 "Jabir bin 'Abdallah relates that the Prophet once 
 stated : ' The night during which I went up to heaven 
 {El Mi* raj), I passed by the porters, and heard a voice 
 behind them say, " O Mohammed, goodly is your father 
 Ibrahim, and how goodly is your brother 'Alee bin Abi 
 Talib ; leave him a testimony from you that he had done 
 good."' 
 
 "Hasan Bahree relates that Uns bin Malik heard it 
 from the Prophet : ' There are three persons whom 
 Paradise desires ardently to receive, viz. 'Alee bin Abi 
 Talib, 'Ammar bin Yasir, and Selman Farsee.' 
 
 " Sa'd bin Abi Vakkas once said, ' Mu'avieh asked me, 
 " Do you love 'Alee 1 " and I replied, " Why should I not 
 love him 1 Have I not heard the Prophet say to him, ■ O 
 'Alee, after me, you are what Aaron was to Moses/ " At 
 the battle of Badr, he came out of the fight, and a voice 
 came forth from his belly, declaring that God would ever 
 be with him ; and he never ceased fighting, until he had 
 coloured his sword with the blood of the infidels.' 
 
 " 'Amir bin Sherbeel el Sha'bee states, 'Alee once re- 
 marked, Zaid ibn Serha, at the battle of Jemel, was in 
 the following condition. He had fallen down in his 
 
THE DERVISHES. 409 
 
 blood ; 'Alee stood over his head, and exclaimed to him, 
 1 Zaid, may the Most High have mercy upon you j I 
 did not know you, except as one recommended to me ; 
 I now know you for your good deeds, and as one to 
 whom the Prophet has given the good news (of faith) 
 and paradise.' Zaid was still covered with blood, and 
 raising up his hands, he exclaimed, ' O Emeer of the 
 Faithful, may thine also be good news ; for to thee has 
 the Prophet of God given the same assurances. I swear 
 by the truth of God, I have never had an occasion to 
 fight with you in any battle, where I could destroy the 
 ranks of the enemy, on account of the hypocrisy and 
 falsehoods of the public against you; and yet I have 
 heard it as said by the Prophet, 'Alee is a pathway; he 
 is the destroyer of wickedness, and has conquered the 
 person who has conquered him, and put to flight him 
 who would not aid him. I am happy at last to have 
 found myself in battle with you, and to fight with you as 
 a friend.' As he terminated these words, his soul left 
 his body. 
 
 " 'Amru bin el Jemooh states : 'I was once in the pre- 
 sence of the Prophet of God, when he exclaimed, " O 
 'Amru ; " and I answered, " What are thy commands, O 
 Prophet of God ? " He answered, " Do you wish me to 
 show you the columns of Paradise V I replied that I did. 
 Just then 'Alee passed by, and he, pointing to him, said, 
 " The members of this person's family are the columns of 
 Paradise." It is also reported by 'Abd Allah ibn 'Abbas, 
 that the Prophet declared, " the chief of places was in his 
 own body." ' 
 
 "'Alee himself relates that the blessed Prophet de- 
 clared : ' The night of the3ii'raj, the angel Gabra'il held 
 my hand, and led me to a splendidly ornamented position 
 in Paradise, where he placed a quince before me. I took 
 it up and smelt it, and whilst turning it round in my hand, 
 it separated into two pieces, and from out of it came a 
 Hooree. Never in my life had I seen so beautiful a being 
 as this. So addressing me, she said, " Peace be to thee, 
 O Mohammed." In reply I asked her who she was, and 
 she replied, " My name is Rdzieh and Murzieh (con- 
 
410 THE DERVISHES. 
 
 senting and consented, or satisfying), and the Most 
 Glorious has created me out of three things : the upper 
 part of me is made of ambergris, the middle camphor, 
 and the lower musk ; I was joined together with the 
 water of life, and thus was I created by the Sovereign 
 Lord of the universe for your brother 'Alee bin Abi 
 Talib.'" 
 
 " Abu Zerr Ghifaree also relates, as coming from the 
 Prophet of God : ' Whoever is separated from me is 
 separated from God, and whoever, O 'Alee, is separated 
 from you is also separated from me.' Uns bin Malik 
 states that, ' The glory of all beings (the Prophet) men- 
 tioned 'Alee bin Abi Talib adoringly.' Jabir bin 'Ab- 
 dallah mentions from the same source : * It is written 
 over the door of Paradise, " There is no God but Allah, 
 Mohammed is His Prophet, and 'Alee is the aider of 
 His Prophet ; " and that this was so written 2,000 years 
 before the erection of the heavens and the earth.' 
 
 " 'Abdallah bin Mes'ood relates : ' I was once in the 
 company of the blessed Prophet, when he said of 'Alee, 
 " Wisdom is divided into ten parts, nine of which are 
 given to 'Alee, and one to mankind."' 'Abdallah bin 
 'Abbas relates that the Prophet one day came out of his 
 house, holding the hand of 'Alee in his own blessed 
 hand, and exclaimed, 'Beware that no one bear any 
 hostile feelings for 'Alee, for such an one is an enemy of 
 God and His Prophet ; whoever loves 'Alee, loves also 
 God and His Prophet' The same person relates that 
 the Prophet once remarked : ' Whoever wishes to see 
 the meekness of Abraham, the wisdom of Noah, the 
 patience of Joseph, let him look upon 'Alee bin Abi 
 Talib.' Uns bin Malik says : 'I was once seated in 
 company with the Prophet, when suddenly 'Alee ap- 
 peared and seated himself behind him. The Prophet 
 called to him to sit before him, and addressing him, 
 said, "O 'Alee, God has honoured and distinguished 
 you with the gift of four qualities above my own." 'Alee 
 rose to his feet and exclaimed, "May my father and 
 mother be devoted to you • how can a servant be 
 honoured above his Lord?" The Prophet replied, "O 
 
THE DERVISHES. 4IT 
 
 'Alee, when the Most High and Blessed God desires to 
 honour one of His servants, He bestows upon him those 
 things which eye has not seen, ear has not heard, nor 
 which have ever come into the mind of man." Enis says 
 that he observed, on hearing this, " O Prophet of Allah, 
 explain this to us, so that we may understand it ;" and he 
 continued, " God has given him such a wife as Fatimeh, 
 and not to me ; He has given him two such sons as 
 Hasan and Hosain, and none to me ; and He has given 
 to him such a father-in-law (the Prophet himself), as He 
 has not given to me." ' 
 
 " Sa'eed bin Jebeer relates that once the Prophet took 
 the" hand of 'Abd Allah bin ; Abbas, and they together 
 walked to the well of Zemzem, where a number of people 
 were seated, indulging in improper remarks about 'Alee. 
 He sent away Ibn 'Abbas, and approaching them, stood 
 still, and exclaimed, ' Who is it that dares to speak ill of 
 God and the Prophet of God V They replied, ' None of 
 us have spoken ill of God, nor of His Prophet.' 'Who,' 
 then added he, ' speaks ill of 'Alee bin Abi Talib V and 
 some one answered, ' Yes, such has been spoken.' ' I 
 know it,' he added, ' for I bear testimony that I heard it 
 with my own ears, and whoever speaks ill of him speaks 
 ill of me, and whoever speaks ill of me has spoken ill of 
 the Most High, and He will cast him headlong into hell.' 
 
 " Atiet el Avkee relates : ' I once went to see Jabir 
 bin 'Abd Allah, and found him much advanced in years, 
 his eyebrows covering his eyes. I asked him a question 
 about 'Alee, and on hearing his name, he raised up his 
 head and smiled for joy and love of him, and exclaimed, 
 " In the time of the blessed Prophet the only hypocrites 
 we knew were those who were unfriendly to 'Alee, and 
 we therefore considered them all as enemies." ' 
 
 " Sha'bee says, ' Once Abu Bekr el Siddeek, on seeing 
 'Alee, remarked that " Whoever was well thought of by 
 him ('Alee) and met with his favour, would be held in high 
 consideration by the blessed Prophet; and whosoever 
 'Alee deemed truly spiritual, would be regarded by the 
 Prophet as being near to God (in a spiritual sense)." ' 
 
412 THE DERVISHES. 
 
 " 'Ayescha relates that she once asked the blessed Pro- 
 phet, ' Who, after him, was the best amongst the people, 
 and he answered, Abu Bekr el Siddeek ; after him, I in- 
 quired, and he added, 'Omar ; and next, I asked, and he 
 said, 'Othman. Fatimeh, on hearing this, exclaimed, " O 
 Prophet of God, have you nothing to say for 'Alee 1 " 
 and he replied, "I am 'Alee, and 'Alee is myself; have 
 you ever heard any one commend his own self?" ' 
 
 " Zaid el 'Abideen bin 'Alee Hosain relates that he 
 once heard 'Alee bin Abi Talib declare, ' The Prophet 
 of God has taught me a thousand doors of knowledge, 
 each one of which has opened to me a thousand others.' 
 
 " 'Abd Allah Alkendi relates, that Mu'avieh bin Abu 
 Sofyan made the pilgrimage after the death of 'Alee, 
 and coming among the congregation there, seated him- 
 self in the presence of 'Abd Allah bin 'Abbas and 'Abd 
 Allah bin 'Omar. Mu'avieh placed his hand upon the 
 knee of 'Abd Allah bin 'Abbas, and said, ' My affair is 
 better than that of your uncle's son.' 'Abd Allah bin 
 'Abbas replied, 'Why did he say that about him who 
 stated, " I am the nephew of the Prophet whom they 
 unjustly put to death ?" that is to say, 'Othman bin 'Affan, 
 on whom be the Divine satisfaction.' 'Abd Allah said, 
 ' His presence is better than you for the Caliphet, for 
 'Alee's relationship is nearer than that of your nephew.' 
 Mu'avieh, on hearing this, became silent"; then turning 
 toward Sa'd bin Abi Wakkas, he said, ' O Sa'd ! do not 
 separate the truth from the obsolete ; will you be with or 
 against us?' To this Sa'd replied, 'When I witnessed 
 the darkness of violence committed, I said to myself, I 
 will be patient until the daylight again appears, and then 
 I will depart from here.' Mu'avieh, on this, exclaimed, 
 'I swear by Allah that I have read the most glorious 
 Koran, and found nothing of this in it ;' and Sa'd added, 
 ' Do you not accept the words which I myself heard from 
 the mouth of the blessed Prophet on the subject of 'Alee 
 bin Abi Talib ? " Thou art with the truth, and the truth 
 is with me." ' Mu'avieh: now bade him produce some 
 person who had also heard these from the Prophet, or, 
 
THE DERVISHES. 413 
 
 added he, 'You will see what I shall do to you.' Sa'd said 
 that Ami Selma had likewise heard them, and so, going 
 to him, Mu'avieh asked, ' O Father of believers ! the- 
 public say many things which never were spoken by the 
 blessed Prophet, one of which is a Hadees brought 
 forward by Sa'd.' 'What is it?' inquired Ami Selma. 
 ' What does he quote V ' He states,' replied Mu'avieh, 
 ' that the blessed Prophet was heard to say to 'Alee, 
 " Thou art with the truth, and the truth is with me." ' 
 Ami Selma at once exclaimed, ' He quotes correctly, 
 for I heard him use these same words myself in my own 
 house.' On hearing this Mu'avieh turned away his face, 
 asked pardon of Sa'd and others of the As-habs of 
 the blessed Prophet there present, and exclaimed, ' I 
 swear by the Most High God, that had I known this I 
 would have been the servant of 'Alee to the day of my 
 death.' 
 
 " Another statement is from the mouth of the blessed 
 Prophet, given by 'Abd Allah bin 'Abbas. He says that 
 the former also declared, ' I am the scales of knowledge, 
 'Alee is its weights, Hasan and Hosain are its cords, 
 Fatimeh is its suspension ; after me the Imams (Hasan 
 and Hosain) are the columns which sustain it, and by' 
 these scales do we weigh the deeds .of our friends.' 
 Uns bin Malik states that the Prophet also declared, ' I 
 am the city of knowledge, 'Alee is its gate, and Mu'avieh 
 is its ring or circle.' 
 
 " Ma'az bin Jebel states that the Prophet likewise de- 
 clared, 'The Most High has made a people pure from 
 sins, as the head of a bald man is neat, and 'Alee is the 
 first of that people.' Selman Farsee (an eminent founder 
 of a Dervish Tareek) stated, ''Alee is the possessor of 
 my secret.' 
 
 " 'Alee relates that the Prophet of God once directed 
 him, in case his head ever ached, to put his hands on his 
 temples, and recite the Ayat,' — 'We have caused this 
 book (Koran) to descend from heaven,' from one end to 
 the other, and the pain will cealse\ One day, when walk- 
 ing'in the environs of Mekkeh/the Prophet holding 'Alee 
 
414 THE DERVISHES. 
 
 by the hand, they met with several fine gardens. 'Alee 
 relates that, having expressed his admiration of them, the 
 Prophet assured him that a finer one awaited him in 
 Paradise. Soon after the Prophet, looking him stedfastly 
 in the face, burst into tears, on seeing which 'Alee was 
 much affected, and also wept; and on inquiring the 
 cause, the Prophet told him that he had a presentiment 
 of his death, through the enmity of a certain tribe. ' I 
 asked him,' adds 'Alee, ' whether the faith which I 
 possessed would not secure me salvation in the life to 
 come, and being assured that it would, I declared that I 
 would then die contented.' 
 
 " When the blessed Prophet captured Mekkeh, there 
 were 1,140 idols in it, which he designed to destroy; 360 
 of these surrounded the Beyt i Shereef, and one large one 
 was inside of it. It was made of stone, and was fastened 
 to the wall with strong spikes and chains of iron. When 
 the Prophet entered the Ke'beh, he recited a prayer, and 
 commanded 'Alee to mount on his shoulders, and pull 
 out the spikes and chains, and so free that idol from its 
 fastenings ; but he declined to profane the person of the 
 Prophet of God by such an act, and it was only on the 
 repeated remonstrances of the latter that he finally con- 
 sented, and in this manner the great idol of the infidels 
 was destroyed. 
 
 " One day the blessed Prophet, calling to 'Alee, ex- 
 claimed, ' Good news to thee, O 'Alee ! for God has com- 
 manded that at the Judgment Day the keeper of the 
 treasure of Paradise shall give a deed (TemessooJz) of en- 
 trance there only to such persons as have met with your 
 approval, and shall refuse admission to all others.' On 
 account of this remark, it once happened that Abu Bekr 
 es Siddeek (the first Caliph) falling in with 'Alee, observed 
 that he had learned the preceding, and asked him whether 
 he would not favour him with a document by which he 
 could enter Paradise. 'Alee answered, * Of a truth the 
 blessed Prophet did make such a statement, but he even 
 also said that I should not give any such deeds of admis- 
 sion without previous consultation with Abu Bekr. This, 
 
 FEB 141949 
 
THE DERVISHES. 
 
 415 
 
 therefore, gives you a supervision over me in the matter, 
 and you thus do not need to ask me for any permission.' 
 These remarks were made in a kind and jocose manner, 
 and they proceeded on their way together, pleased with 
 the arrangement entered into." 
 
 -Sr7R 
 
 MEVLEVEE DERVISH OF DAMASCUS CROSSING HIS ARMS BEFORE 
 BEGINNING TO DANCE. 
 
 LONDON: R. CLAY, SON, AND TAYLOR, PRINTERS. 
 

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