A unique Narration of Father Isa Tomb where two faiths meet: Connecting Inner Asia to Europe through Father Isa Tomb

“Know well that the hearts calm down and find strength in the remembrance of God”. Quran-13:28

Storytellers: İsmail GÜVEN and Tolgahan AYANTAŞ

One of the most tangible cultural and civilization documents left to us by the Turkish-Islamic culture is the inscriptions and tombstones in the tombs and cemeteries. These are the unique cultural treasures that have undertaken the carrier of the understanding of high culture, tradition, and civilization from the past to the present, with the art, grace, subtlety of thought and social maturity they reflect. Cultural heritages constitute the memory of nations. It is known that the tombs of scholars, scholars and saints are preserved, visited in almost every culture. There are architectural and historical values that are intensely seen in Central Asia. The tomb is one of the most curious architectural structures due to its structure.

Let's go to the 14th century together. Location: Anatolia-Bilecik.

In the village of Borçak (the village in Bilecik-Turkey), a group of local Turks is building the mausoleum of their beloved religious figure, Isa Sofi. It had not been long since Isa Sofi passed away, so the memories of him were alive in their minds and they missed him very much. They said, "I wish Dede Isa (Sofi) had lived a little longer, we miss chatting with him." They decided to design a suitable and worthy tomb for him. A tomb for Isa Sofi! A monument that will remind him and introduce him to the next centuries! Isa Sofi was a good Muslim and also a dervish who knew the old Turkish faith well. Then they thought, "We should strive to build a unique tomb for Isa Sofi" and they built a tomb, which is the only one in Anatolia and whose story became legendary. They decorated the inside of the tomb with their hands, using ocher, step by step. Just like the cave people did thousands of years ago, with effort, excitement, and passion… So who is this Isa Sofi and why is it important? In what way is his age-defying shrine unique and legendary?

The Ottomans, who caused the events that affected Europe deeply, came to Europe from Anatolia. However, it is a fact that everyone knows that they came to Anatolia from Central Asia. Just like their predecessors, the Seljuks, they were among the tribes that had to prefer Anatolia, especially due to the Mongol invasion. As it is known, the communities that founded the Ottomans were Turks, who later converted to Islam, that is, their previous beliefs were Shamanism. This brings to mind the founding peoples of many states that later became Christian and today make up modern Europe. Isa Sofi is probably a former shaman and a Muslim saint who came to the village of Borçak in Bilecik at the beginning of the 14th century. It is understood from the local legends that he was an important religious leader. We understand from the records of the foundation that there was a zawiya in the name of Isa Sofi in the village of Borçak during the time of Osman Bey (1300-1326), the founder of the Ottomans. The local people think that he is Ertuğrul Gazi's (i.e. Osman Bey's father) was one of his commands. Isa Sofi came to Anatolia at a time when Turkish communities were newly converted to Islam and their old beliefs were alive. By establishing close relations with the people, Isa Sofi tried to guide them in the problems they faced in life. Migration is an important reality that forces human life in any age. Like Isa Sofi, there were many Turks who escaped from the Mongol invasion and came to Anatolia. Food, shelter, protection, etc. they needed. In addition, they did not want to lose their identity and culture in these foreign lands. They wanted to protect the material and moral elements they brought from the inner parts of Asia. They were comparing their own lives with the old stories they had heard from their grandparents. Isa Sofi was an important leader who guided them.

The Tomb of Isa Sofi, dated to the 14th century, is an Islamic tomb that contained shamanic symbols. The story of this tomb, which is very important because it is the only Islamic tomb with shamanic symbols in Anatolia, and the life of Isa Sofi is full of remarkable details. So, if Isa Sofi is Muslim, why are there shaman symbols on his tomb? If he is not a Muslim, why was an Islamic tomb built for him? Why was Hıdırellez, a spring festival celebrated in Europe as the day of Aya Yorgi or St. George, celebrated in his tomb for years? Why were rags tied to the trees near his tomb and prayers said? Why is it important that Isa Sofi represents certain beliefs that are also seen in Europe? What made the story of Isa Sofi different? Let's go to the 14th century to better understand and explain Isa Sofi.

There are some periods in history that it is impossible to separate and label societies religiously/intellectually with sharp lines. In the 14th century, Europe's close neighbor Anatolia was also in this situation. This beautiful peninsula, which has relics from the Roman Empire on almost every corner, is surrounded by seas on three sides, and is a bridge between Asia and Europe, was receiving intense immigration at that time due to the Mongol invasion.

Nomadic Turks escaping from the Mongol invasion were densely settling in Anatolia. The fear of the Mongols was at such a high level that the tribes that entered Anatolia from the east were going all the way to the west of Anatolia without stopping here. Bilecik was one of the important stops in western Anatolia. The establishment of the principality that would be known as the Ottoman Empire in the following years would also be around Bilecik. The Mongol invasion accelerated the migration of dervish from Central Asia to Anatolia.

The village of Borçak (exist of the Isa Sofi's tomb) is approximately 9 km from the town center of Söğüt-Bilecik, where the Ottoman Principality was founded. The tomb of Isa Sofi is located on a hill overlooking the village. The fact that such tombs are located on high hills is related to the old Turkish belief. Important people's bodies were buried in high hills to be closer the God. Also, the construction of these tombs on high places may be associated with the "Cult of the Ancestors", or similar to the kurgans, for the purpose of protecting the tomb and making it difficult to reach. It is known that before the Ottomans, Isa Sofi and nomads came and settled in the vicinity of Borçak village.

Was Isa Sofi a shaman? Probably no, but it is obvious that he was an important religious leader who gave direction to the people in an environment where shamanism lived and Islam was not fully embraced. Shamans are intermediary people who have their own techniques, perform certain religious ceremonies, and can generally rule over evil spirits. Shamans; imitates sounds and movements in nature, conducts ceremonies, goes into a trance with nature as a whole, receives news from unseen spirits, and balance the three worlds believed to exist (upper world, earth, lower world). Shamans intensely discipline their body and mind. For this reason, they often stay away from society and stay alone with their thoughts. Shamans have a warrior side. They fight evil spirits who want to upset the balance between the worlds. Shamans are also healers, poets, and singers. Isa Sofi was a Sufi. The Sufis were much more influential in the spread of Islam than the official representatives of Islam, thanks to their close relations with the people. The fact that they speak the same language with the people and have the same cultural background is the primary reason for this influence. The realization of Islamization in a different way in nomadic Turkish communities laid the groundwork for the survival of ancient cultures and beliefs. The Sufis who came to Anatolia in the 14th century were most likely former shamans and converts to Islam. They were synthesizing their beliefs with Islam and explaining them to the people in a simple language.

Nomadic Turkmen elements rather than observing rules that were too vague for them to implement applied a simple Islamicized version of their old tradition. These groups were under the spiritual influence of their heterodox fathers, who were not different from the Islamized form of the old Turkish shamans, and they considered accepting the creeds inculcated by them sufficient for Islamization. In this respect, it can be said that the Turkmen fathers are the Islamized form of the old Turkish shamans. During the Islamization period, religious leaders such as fathers, dedes, and sheiks replaced the old shamans. Sufis continued to maintain their importance both in the eyes of the public and in the eyes of the administrators during the establishment period of the Ottomans. Sufis continued their activities of Islamization by establishing zawiyas, and at the same time, they encouraged the transition to settled life. Isa Sofi was one of them. Isa Sofi was probably a person who was prominent in the community that settled Borçak and had heterodox beliefs like the others.

His tomb is a classical Turkish-Islamic structure with its square plan and dome on an octagonal pulley. The octagon is the symbol of eternity in old Turkish belief. The gate was made low as in similar structures. It means is bowing respectfully is a necessity while visiting the grave. With these features, it can be thought that it must belong to a figure with a strong Islamic aspect. But the story doesn't go on like that. The decorations that appeared on the lower plaster during the renovation in 2017 was showed that the tomb is unique and maybe non-Islamic because of contains shamanic symbols. It is clearly seen that the Central Asian belief and culture system and generally knowing shamanism was very influential on the wall decorations of the tomb.

As it turns out Isa Sofi Tomb has an important place in the social life and history of Borçak Village. Until recently, Hıdırellez (known as St. George Day in Europe) celebrations were held in the garden of the tomb, prayers were said here, and healing food was cooked and eaten here. Those who are patients, crippleds, and do not have children sought the cure for their problems by praying here. As in many tombs in the region, the custom of burning candles continued until recently. It is thought that the burning candles ritual was learned from the Christians (most likely from Byzantine Orthodox Christians). The belief that water is left to the tomb every evening and that Isa Sofi made ablution with it has been kept alive until recently. The tradition of tying cloth to the trees in the garden of the tomb as an occasion for the acceptance of wishes is another ritual practiced until recently.

Although Isa Sofi was a Muslim why was the decoration made with the elements belonging to the shamanism preferred? Why was his tomb a place where the spring festival (Hıdırellez) was celebrated for years? Why is the influence of Shamanism and Sufis on the people so strong? How did religious leaders/sufis like Isa Sofi influence the Ottomans? What effect did the thoughts of the Sufis have on the policies of the Ottomans in the Balkans and the Europe?

In the period when Isa Sofi lived, the belief in Shamanism existed in the religious-intellectual world of the society with all its vitality. It is not a coincidence that otherworldly elements belonging to Shamanism were used while decorating the interior of his tomb. Presumably, the community that built the shrine did not learn about Islam in all its details, and their old beliefs were extremely fresh. Inside the tomb, they had drawn the ships that would take Isa Sofi to the other eternally world. They drew symbols such as the tree of life, the sun, the moon, which are some symbols in shamanism. The interior of the tomb was decorated with ocher to represent the 3 worlds of Shamanism. According to shamans, the world consisted of many layers. This system of thought is probably related to the geography they live in and was inspired by the layered appearance of the mountains in the region. These layers are separated from each other with definite lines and shamans make great efforts to pass these layers. While the upper layer forms the sky as a field of light; the lower floors form the underground, that is, the darkness. In the tomb ofIsa Sofi, the layers of Shamanic belief are drawn in all details. The decorations surrounding the dome drum are divided into horizontal and vertical sections. The concept of the universe was handled in the decorations and the sky, earth and underground parts created with lines were used to describe the Central Asian Turkish cosmogony. It is noticed that sometimes light colors and sometimes dark colors are preferred in the decorations inside the tomb. It is understood that dark colors represent evil spirits that have an important place in Shamanism.

The ornaments on the dome drum are divided into 36 parts, 18 in the south and 18 in the north. Considering each piece as a world, it is noticed that “18 thousand worlds” are referenced on both sides of the ornament. Although “the 18 thousand worlds” seem like an Islamic concept today, it has no clear equivalent in the Qur'an and Sunnah. It is thought that the sanctity attributed to the number 18 comes from the old Turkish belief. The triple sun motifs between each section may point to the gods in Turkish Mythology. It is possible that the three suns in the mentioned ornaments represent three gods (Mr. Ülgen, Kızagan Tengere and Mergen Tengere). Among the ornaments on the skirt of the dome, a lightning motif is seen in the twelfth section. This motif, which is the only example among all ornaments, has an important place in Turkish Mythology. This motif was seen as a message from God. When we evaluate the lightning or lightning motif in this context, the fact that the sun motifs are right next to it makes it possible to associate it with the gods. This and countless other Shamanic symbols have made the tomb of Isa Sofi a unique work of art. In addition, it is very remarkable that Hıdırellez, a holiday that the Turks considered extremely important when they were Shamans, is celebrated around the tomb of Isa Sofi.

Hıdırellez is a very old feast that heralds the arrival of the spring season. Seasonal holidays or feasts are seen as an integral part of the culture for the communities living in the Middle Belt. Considering that people had a closer relationship with nature centuries ago, the reawakening and revival in mother nature attracted the attention of these communities. Turks celebrate this holiday as "Hıdırellez", Iranians as "Mihrican", and the Christian world as "Saint George’s or Aya Yorgi’s day". People who meet the first signs of spring after the hard days of the heavy winter season celebrate it with various festivals, rituals and religious ceremonies. Central Asian Turkish communities have been celebrating the spring festival for thousands of years. Flowers blooming as the snow melts, migratory birds that come back after their long migrations, animals like deer and roe deer are sacred creatures for Turks. The common belief for Hıdırellez changed a little after the acceptance of Islam and gained an Islamic dimension. This feast, which was celebrated as a spring festival and the reawakening of mother nature as a requirement of Shamanism, has begun to be considered as the meeting of 2 different prophets in Islamized Turks. It is noteworthy that the mentioned prophets are not explicitly mentioned in the Qur'an. The saints that the Turks and the peoples of the region valued in ancient times may have turned into these prophets. These prophets are Hızır and Ilyas. Hızır or Khidr travels on land. Ilyas wanders the seas. Hızır is considered to be a prophet who brings blessings and rushes to the aid of those who are in trouble. These two prophets, one of whom travels throughout the year on land and the other in the sea, meet and chat in a place full of greenery on May 6 every year. As a result of this encounter, everywhere becomes green, the waters increase and the nature becomes beautiful. The people gather on May 6 to celebrate the meeting day of the prophets, have fun and perform certain rituals. For example, basic foodstuffs are put in containers so that they can be blessed and multiply, and the containers are left open and taken to the gardens of the houses or to the tombs. Wishes are written on paper and buried under the rose trees. Thus, it is thought that the abundance that will arise from the meeting of Hızır and İlyas will pour light and abundance on the foodstuffs in these containers, and wishes will be granted. The rituals performed with deer bones in the tomb of Isa Sofi and the fact that various religious rituals are performed around the tomb in Hıdırellez every year shows not only prove that Isa Sofi is a religious leader valued by the public, but also that the people continue to adhere to the old Shamanic beliefs knowingly or unknowingly. It was probably his way of life that made Isa Sofi an influential person.

Isa Sofi was a former Turkish elder, sufi and religious leader. In the belief world of the people in the region where he lived, the elements of shamanism and the elements of Islamic belief were united and turned into legends. People have done this for centuries. While celebrating the spring festival, they continued to remember Isa Sofi. Because the arrival of spring meant the reawakening of nature, and Isa Sofi would one day be resurrected and go to the presence of God, just like the other dead. The reason why the rituals performed within the scope of the spring festival are carried out especially around the tomb of Isa Sofi shows that this tomb has been considered a holy place for centuries. In addition, certain rituals being performed in such places, tying rags to trees, lighting a fire, etc. events evoke shamanism. It proves that shamanism lives among the people. Isa Sofi would not have had a reputation that has survived to the present day if it were not for a religious leader who left his mark on the period in which he lived. It is likely that Isa Sofi was a good person and sufi who solved the problems of the society, helped people meet their basic needs, and gave them religious and moral suggestions. Therefore, its influence spans centuries.

Sufis are generally poor people, but they like to share everything they have and they are generous. They never use their poverty for profit and they do not beg. When they are in trouble, they only seek help from Allah and pray. They help people in need. They fight against injustice. They act as intermediaries between the rulers and the people. They encourage the administrators to make decisions and manage according to Turkish traditions and Islamic understanding. They believe that all people are equal, Muslim or not. Sufis have high moral values and virtues that organize their lives. Sufis are friendly, express themselves clearly and simply, and advise people to do good. The love for humanity demonstrated by the Sufis has led different communities to act close to them. Thus, Islam was able to spread rapidly. The Ottomans were highly influenced by the Sufis during their establishment period. In fact, as a very striking detail, Osman Bey's father-in-law, the founder of the Ottomans, Sheikh Edebali is actually one of them local Sufis. He provided economic support to Edebali Osman and helped him establish his principality. Ottoman rulers valued the opinions of the Sufis.

The Ottomans made an effort to look after the people and especially the non-Muslim subjects in the newly conquered places and to be tolerant towards them. Treating the people of the conquered areas well, protecting them, ensuring the safety of life and property against external enemies, ensuring that they act freely in religious matters and facilitating taxation are some of the policies followed by the Ottomans. This situation facilitated the Ottoman conquests in some places. Thanks to these policies that the Ottomans followed in Europe and the Balkans, they were able to stay for a long time. There are many religious personalities who influenced the said policies of the Ottomans. An important part of these religious personalities are Sufis and the leaders of some sects. Members of the Ottoman dynasty tried to imitate the words and behaviors of religious figures and gave importance to their ideas. Ethnic status, religion, gender, etc. The thought that love and compassion should be shown to all people without discrimination seems to have affected the Ottomans. The Sufis, who were on the side of almost every sultan during the establishment and rise of the Ottomans, seem to have influenced their domestic and foreign policy. Isa Sofi appears as an important religious leader with such influence.

Many stories are told today about the Ottoman Empire that the foundations of which were laid at the beginning of the 14th century, especially in the Balkans and Central Europe. When discussing the aspects that the Ottomans influenced Europe, almost all of us think of the events in the 17th and 18th centuries. Mozart's "Die Entführung aus dem Serail ve Rondo Alla Turca" and Rossini's "Il Turco In Italia", Andre Aved's "Les Veuves Turques", Franz Hilverding's "Le Turc Genereoux" etc. pieces are the best-known examples in Europe, which are thought to have arisen from the interaction of two cultures. The Ottoman Empire is among the most important actors in the formation of today's Europe not only in art but also in politics. The political, cultural, and religious policies followed by the Ottomans played an important role in shaping today's Europe, especially Balkans.

When the Ottomans began their conquest of the Balkans in the middle of the 15th century, the Balkans were fragmented into many statelets and feudal seigniors. The Ottomans, preventing the spread of Venice and Hungary to the Balkans and establishing their own dominance enabled the Orthodox sect to live in the Balkans. In addition, the Ottoman support of the national churches caused the end of Hellenic domination over the Orthodox. For example, the Serbian National Church was founded in the 16th century with the support of grand-vizir Sokullu Mehmet Pasha (He came from Balkans cultures). When the Balkans got rid of the fragmentation and became a part of the Ottoman Empire, it also developed economically, architecturally, and culturally.

Many cities in Bulgaria, Serbia, Albania, and Greece grew and developed due to the peaceful environment present by the Ottomans. The Ottoman Empire had a significant role in the shaping of modern Europe. In the time of Magnificent Suleiman, the main target was the West due to the fact the conditions developed in Europe. Ottomans did re-establishment of the political balance in Europe. For example, France, the Netherlands, and England were able to survive because the Ottomans entered the struggle against the Habsburgs. The Ottomans strengthened France against the Habsburgs by sending troops, giving money, or trading. Suleiman the Magnificent had sent 100,000 gold coins to the King of France in 1533 to make an alliance with England and German princes against Charles V. After the commercial concessions given to France in 1569, England in 1580 and the Netherlands in 1612 were supported by the capitulations given by the Ottoman Empire. The commercial dominance of Venice in the Eastern Mediterranean passed to France and England with the support of the Ottomans. The British and Dutch took the place of Venice in the Black Sea trade by using Ottoman ships. During the reign of the Ottoman Sultan Murat III, relations were established with England, one of the most distant countries of Europe. England was about to be invaded by the Spanish wing of the Habsburgs. The British, acting on the example of France, understood that their only chance to resist the Habsburgs was to get help from the Ottoman Empire. During the reign of Murat III, they contacted the Ottoman Empire and asked for help to prevent the Spanish navy from invading England. They were successful in this too. Britain was liberated from the Spanish occupation with the help of the Turkish navy.

The common links between Europe and Turks are more than we think. For example, the village of Faymonville in Belgium has such an interesting feature that you will forget all the villages you know. Because this village is called 'Turkish Village' even though no Turks live. There is an interesting village in Italy that lives like a Turk: Moena… The inhabitants of Moena Village, also known as 'La Turchia', at the foot of the Manzori Mountains in Italy, do not speak Turkish but introduce themselves as Turks. As a result, the Turks owed their popularity in Europe to a large extent to the Ottomans. The fact that modern Turkey's relations with Europe depend on solid and strong cultural foundations is closely related to the common historical processes experienced in the past.

The Ottomans, who caused the events that affected Europe deeply, came to Europe from Anatolia. However, it is a fact that everyone knows that they came to Anatolia from Central Asia. In order to understand the Ottomans well, it is necessary to understand the period in which they were founded. Therefore, our story goes back to the 14th century. The general appearance in Anatolia in the 14th century points to a very complex social structure. There is no settled order and a strong state in Anatolia, which receives intense immigration. The religious/intellectual structure in Anatolia, which is managed by local seniors, is also quite complex. Islam is a newly accepted religion and many of its fundamentals are not understood. Turks are trying to adapt their ancient beliefs, Shamanism, to Islam.

The communities that founded the Ottomans were Turks, who later became Muslims. This brings to mind the founding peoples of many states that later became Christians and today make up modern Europe. With the Migration of Tribes and subsequent developments that affected Europe, the arrival process of the Turks in Anatolia and their experiences are quite similar. We know that there were many communities in Europe who later became Christians and preserved their Pagan beliefs for a long time. In many parts of Europe, there are structures from ancient polytheistic beliefs, there are symbols of ancient beliefs in European culture. We know that the Catholic Church sent missionaries to teach Christianity to the northern Germanic tribe's hundreds of years ago. The same situation occurred in Anatolia. Similarly, even if the Turks were Muslims, they preserved their old faith, Shamanism, for a long time. For example, the Turks in Anatolia were continued to embalm the dead of important people this action was not square with the Islamic faith. Nomadic Turks converted to Islam by dervishes from among themselves. For this reason, shamanism lived more among the nomadic Turks, although they were Muslims. The tradition of the tomb continued in Anatolia as a burial practice that took its roots from the ancestral homeland (Central Asia). Turks tried to synthesize their old beliefs with their Islamic belief. Some Muslim missionaries carried out activities in Anatolia and tried to make the Turks adopt the Islam belief in a simple language that the public could understand. Among those who carry out such activities is a person named Isa Sofi, about whom we have little knowledge. It is understood that Isa Sofi was a good religious man. The Tomb of Isa Sofi, dated to the 14th century, is an Islamic tomb containing shamanic symbols.

Today, the belief system known as Neo-Chamanisme and seen in Europe and America is based on Eurasian Shamanism. It is seen that shamanism, which was transferred from the North Asian steppes to the West by the Christian missionaries who came to Eurasia through traders and travelers, was identified with the devil at first. Then it is noticed that it is associated with medicine. Many of the intellectuals of the 17th and 18th centuries saw shamans as charlatans who needed to be destroyed, and their behavior was irrational. Among the examples of shamanic culture in Europe, Valborg, which is celebrated on the last day of every April in Sweden, can be shown. A fire is lit during the celebration of Valborg, and since this fire is in the early summer, it represents renewal and hope in nature. Just like the fire lit in the spring festival celebrated in Anatolia... The importance of shamanism in the way of life of the Turks should not be overlooked. It is extremely interesting that there are still elements from the shaman belief system among Turks who have accepted Islam. The decorations in the interior of the tomb of Isa Sofi in Borcak village of Söğüt district of Bilecik are extremely important in terms of containing motifs related to the belief in Shamanism and are among the first examples found in Anatolia. These decorations, which were revealed by the scraping of the upper plaster during the renovation initiated in the tomb, have survived to the present day with a slight deterioration.      

Isa Sofi's tomb with these features exists the connection to the similarity of the conversion processes in Anatolia and Europe. We tell the story of this historical tomb, which is very important because it is the only Islamic tomb with shamanic symbols in Anatolia, and Isa Sofi to emphasize its bond with its European counterparts. But if Isa Sofi is Muslim, why are there shamanic symbols in his tomb? If he is not a Muslim, why was an Islamic tomb made for him? We try to illuminate all these questions. We will travel to the 14th century in order to better understand and explain Isa Sofi. If we have the opportunity to tell the story of Isa Sofi, the presence of Sophi's Islamic tomb decorated with shamanic symbols, which is unique, will attract attention. Thus, it will be understood that the tomb should be protected so that future generations can see this unique work and touch history, and feel the world of Isa Sofi. After this story is told, the similarities the life stories of between the saints in Europe and Turkish dervishes will be noticed and this will contribute to the culture of peace and the understanding of Europeanness.