But the order which is admitted to be the most numerous and important in Turkey is that of the Bektashis. Like all dervish orders, they consider themselves the first and greatest religious sect in the universe; and for this they have the following excellent reason. One day their founder, Hadji Bektash, and some of his followers were sitting on a wall, when they saw a rival dervish approaching them, mounted upon a roaring lion, which he chastised by means of a serpent which he held in his hand as a whip. The disciples marvelling at this, Hadji Bektash said: “My brothers, there is no merit in riding a lion; but there is merit in making the wall on which we are sitting advance towards the lion, and stop the way of the lion and its rider.” Whereupon the wall marched slowly upon the enemy, carrying Hadji Bektash and his followers against the lion-rider, who saw nothing for it but to acknowledge the supremacy of the rival sheikh.
The Bektashis are followers of the Khalif Ali, and attribute to him and his descendants all the extravagant qualities which the Alides have from time to time invented. These dervishes have also many superstitious beliefs connected with their girdle, cap, and cloak. One ceremony with the stone worn in the girdle is rather striking. The sheikh puts it in and out seven times, saying, “I tie up greediness and unbind generosity. I tie up anger and unbind meekness. I tie up ignorance and unbind the fear of God. I tie up passion and unbind the love of God. I tie up the devilish and unbind the divine.”
The special veneration of the Khalif Ali by this order renders it particularly hateful to the orthodox Mussulmans; and yet, strange to say, it acquired great popularity in the Ottoman Empire, especially among the Janissaries, who when first formed into a corps were blessed by Hadji Bektash in person. The new troops are said to have been led by Sultan Orkhan into the presence of the sheikh near Amassia, when the Sultan implored his benediction, and the gift of a standard and a flag for his new force. The sheikh, stretching out one of his arms over the head of a soldier, with the end of the sleeve hanging down behind, blessed the corps, calling it yenicheri, the “new troop,” prophesying at the same time that “its figure shall be fair and shining, its arm redoubtable, its sword cutting, and its arrows steeled. It shall be victorious in all battles, and only return triumphant.” A pendant representing the sleeve of the sheikh was added to the felt cap of the Janissaries in commemoration of the benediction of Hadji Bektash. Most of the Janissaries were incorporated into the order of Bektashis, and formed that formidable body of men, who, adding the profession of the monk to the chivalrous spirit of the warrior, may be considered the Knights Templars of Islam.
During the reign of Sultan Mahmoud II. the destruction of the Janissaries was followed by the persecution of the Bektashis, for whom the orthodox Mohammedans of the present day entertain a sovereign contempt.
The votaries of the Bektashi order in European Turkey are most numerous among the Albanians, where they are said to number over 80,000. A few years ago they were subjected to persecutions, which seem to have been caused by the little regard they displayed for the forms of orthodox Islam, from which they widely deviate. The point that gives special offence to the Turk is the little attention paid by the wives of these sectarians to the Mussulman laws of namekhram (concealment), with which they all dispense when the husband gives them permission to appear before his friends. Polygamy is only practised among Albanian Bektashis when the first wife has some defect or infirmity.
There is much that is virtuous and liberal in the tenets of this order, but very little of it is put into practice. This neglect is proved by the disordered and unscrupulous lives often led by Bektashis, and is accounted for by the existence of two distinct paths they feel equally authorized to follow: one leading to the performance of all the duties and virtues prescribed, and the other in which they lay these aside and follow the bent of their own natural inclinations.
Some of the principal monasteries of the Bektashis are to be found in Asia Minor in the vilayet of Broussa. A Greek gentleman of my acquaintance had strange adventures in one of their settlements at M⸺, where his roving disposition had led him to purchase an estate. After living for some years among this half-savage set, he became a great favorite, was received into their order, and finally elected as their chief, when he was presented with the emblematic stones of the order, which he wore on his person. One day, however, he narrowly escaped paying dearly for the honor.
A herd of pigs belonging to him escaped from the farm, and took the road to the Tekké, into which they rushed, while the congregation were assembled for their devotions. The excited animals, grunting and squealing, mingled wildly with the devotees, profaning the sacred edifice and its occupants by their detested presence. The Bektashis sprang to their feet, and with one accord cried out to the owner of the unclean animals to ask if, in consequence of his infidel origin, he had played this trick upon them, and declaring that if it were so he should pay the forfeit with his life. The Bektashi sheikh displayed remarkable presence of mind at this critical moment. Rising to his feet, he looked round, assumed an attitude and expression of deep devotion, and in an inspired voice exclaimed, “Oh, ye ignorant and benighted brethren, see ye not that these swine, enlightened from on high, are impelled to confess the true faith and to join us in our worship? Let them pass through the ordeal, and tax not a creature of Allah with the effecting of an event for which He alone is responsible.” Strange to say, this explanation satisfied the devotees. It illustrates curiously the peculiar character of the dervishes, their faith in their sheikhs, and their belief in extraordinary inspiration.
The ceremonies of Islam are observed in Turkey in much the same way as in other Moslem countries. On Friday all good, and most indifferent, Mohammedans go to the mosque for the public prayer; but of course there is no touch of Sabbatarianism among the Turks any more than among any other followers of Mohammed. In most mosques women are admitted to a retired part of the edifice; but it is only elderly ladies who go. In some mosques at Stamboul, where the women’s department is partitioned off, the attendance is larger, especially during Ramazan. Last year I went dressed as a Turkish lady to the evening prayer during the fast. It was a strange sight to me, and the excitement was increased by the knowledge of the unpleasant consequences that would follow the penetration of my disguise. The Turkish women seemed out of place there: their levity contrasted markedly with the grave bearing of the men on the other side of the partition. The view I thus obtained of the beautiful mosque of Sultan Ahmet was singularly impressive. The Ulema, in their green and white turbans and graceful robes, absorbed in the performance of their religious duties; officers in bright uniforms, and civilians in red fez and black coat, side by side with wild-looking dervishes and the common people in the varied and picturesque costumes of the different nations, all knelt in rows upon the soft carpets, or went through the various postures of that religion before which all men are equal. Not a whisper disturbed the clear melodious voice of the old Hodja as he pronounced the Terravi prayers, which the congregation took up in chorus, now prostrating their faces on the ground, now slowly rising: you could fancy it a green corn-field, studded with poppies, billowing under the breeze. Above were the numberless lamps that shone in the stately dome.