Rereading Nasreddin Hodja
 At
the outset I must thank my youngest son for bringing me a memorable gift
returning from his trip to several countries. The gift was an
illustrative picture book packed with tales of the well known Turkish
prophet known to the world at large as Nasruddin Mulla or Nasruddin
Hodja. It is believed that the terms ‘Mulla’ and ‘Hodja’ indicate the
class of noble and great which also is attributed to the oriental guru.
The learned scholar who introduced Nasruddin to the English speaking
public was professor Idries Shah.
He too had come all the way from Turkey from a scholarly tradition of
erudite people. He had staged in England, learned in classics, but was
said to be spiritual in his attitudes than materialistic. Professor Shah
was for sometime a visiting fellow at Leicester University, where I had
the chance of meeting him briefly. The very moment I came to know him
was a delightful instance, as he was full of inner flowering which was
visible from his outward speech and other mannerisms. He was known to us
as specialist in such areas as religion, spiritualism and cross cultural
studies linked to the wide spectrum of communication sphere. As he had
introduced Nasruddin and his stories to the English speaking world, he
was identified as a new apparition of the age old humorist himself.
The collection of illustrated Nasruddin tales are titled as ‘The
Turkish Man who made the World Think and Laugh – Nasruddin Hodja’
(Ankara 2009) published by the general directorate of Youth and sport
directorate of Youth Services translated from the original Turkish into
English by Eda Ozdemir. This book which looks more like an annual
present is intended to be a reader addressed to youth.
In the short prefatory note to the book, Yunus Akgul, the general
director of youth and sports, states that the stories of Nasruddin Hodja
that are full of good advice and wisdom have survived to our day through
generations continue to be one of the greatest educational means.
Furthermore Nasruddin stories should not be seen as only humorous
material. When looked at through intellectual perspectives, it is seen
that these stories are full of morals for people. As such Nasruddin
Hodja teaches us to think as we laugh and laugh as we think.
His sophisticated style presents wisdom to his readers, instead of
pain, sorrow and hoplessness he provides people with hope, joy and
happiness. Though the tales and stories of Nasruddin are all set in
Turkey the experienced transcend the territory. The central experience
one goes on reading over and over again seems to lark in such areas as
Japanese Zen stories, and Indian Birbal and local Andare and
Mahadenamutta tales. The experiences could be either compared or
interpreted as common human heritage that links the necessary factors of
a common human cultural heritage. A reader of Nasruddin stories would
hardly believe that such a person ever existed. But Turks believe that
Nasruddin the real man was born in 1208 in the village of Hortu (now
known as Nasruddin Hodja) in the Sivrihisar province of Eskisehir. He is
said to be the son of Sidkia Hatun, the mother, and Abdullah Efendi, the
father.
He was initially educated by his father, who was also the Imam, the
religios leader of the village. He then followed up his education in
Sivrihisar, but had to go back to his village following this father’s
death where he worked as the imam until the age of 23. Some scholars are
of the view that apart from his being a religious leader, he was also a
judge which had given him the title ‘Hodja’. He had led a normal life of
a married man with two daughters. The public admiration he had received
is indicated in his legends, which have also grown with extraneous
factors influenced by other cultures. In this direction as is commonly
seen in the life of most humourists, Nasruddin’s life too becomes rather
legendary and sometimes unbelievable.
According to the material supplied in the text, which I read with
interest, there seems a research area known as ‘Nasruddin research’. In
this source material it is revealed that Nasruddin had been a wise man
who had used language very cleverly and that his gjokes and stories were
never immoral. I wish to quote one such example. The short tale is
titled as ‘Not willing to lend’. One day there was a knock on
Nasruddin’s door. “Let’s see who it is.” Thought Nasruddin. “Hello Hodja,
how are you heh! Heh!!” Said the visitor. Then thought Nasruddin. “It’s
that cheeky neighbour again,” looking at hi sgrin he will obviously ask
to borrow something again.
“Hodja can you give me the clothesline?” said the man. “I was right.”
Thought Hodja. “I would if I could but my wife has hung flour on the
line.” Said Nasruddin.
“You can’t hang flour on a clothesline?” said the man. “Of course you
can,” said Nasruddin, “when you are not willing to lend, you can.” It’s
undoubtedly a play of words which evoke wit and wisdom. Then comes
another tale titled ‘Inside Out’ which goes as follows: One day,
Nasruddin Hojda came across a man in front of the mosque, looking at the
minaret in bewilderment. Nasruddin asked the man: “What’s the matter my
friend? What are you looking at? Have you never seen a minaret before?”
The man said: “I hadn’t seen one so tall. That’s why I am amazed.” “Well
there’s nothing to be amazed about.
It’s only a little bit taller than other minarets.” Then asked the
man. “How do they build such a tall minaret? How do they put all those
bricks oen on top of the other?” “That’s nothing to think about.” Said
Nasruddin and added. “It’s easy. Do you know what a well is?” “Of course
I do. There is one over there.” “Look at this well carefully. Isn’t it
really deep? You can’t even see the water in it.” “That’s right.” Then
explains Nasruddin Hodja. “The architects who build minarets know this
and they turn wells inside out.” “Right. Now I know how they build a
minaret but how do they build a well?” “They turn the minaret upside
down and put it in the ground and make a well.” Saying thus Nasruddin
Hodja gives off smiling. [email protected] |
