Nasreddin

For other uses, see Nasreddin (disambiguation).

A depiction of Nasreddin

Nasreddin is a satirical Sufi figure who is believed to have lived during the Middle Ages (around 13th century), in Aksehir, and later in Konya, under the Seljuq rule. Nasreddin was a populist philosopher and wise man, remembered for his funny stories and anecdotes.

Detail

Many nations of the Near, Middle East and Central Asia claim Nasreddin as their own (i.e. Turks, Afghans, Iranians, and Uzbeks), and his name is spelled differently in various cultures—and often preceded or followed by titles "Hodja", "Mullah", or "Effendi".

1996–1997 was declared International Nasreddin Year by UNESCO.

Origin and legacy

Nasreddin lived in Anatolia, Turkey; he was born in Hortu Village in Sivrihisar, Eskisehir in the 13^th century, then settled in Aksehir, and later in Konya, where he died (probably born in 1209 CE and died 1275/6 or 1285/6 CE).

As generations went by, new stories were added, others were modified, and the character and his tales spread to other regions. The themes in the tales have become part of the folklore of a number of nations and express the national imaginations of a variety of cultures. Although most of them depict Nasreddin in an early small-village setting, the tales (like Aesop's fables) deal with concepts that have a certain timelessness. They purvey a pithy folk wisdom that triumphs over all trials and tribulations. The oldest manuscript of Nasreddin was found in 1571.

Today, Nasreddin stories are told in a wide variety of regions, especially across the Muslim world, and have been translated into many languages. Some regions independently developed a character similar to Nasreddin, and the stories have become part of a larger whole. In many regions, Nasreddin is a major part of the culture, and is quoted or alluded to frequently in daily life. Since there are thousands of different Nasreddin stories, one can be found to fit almost any occasion. Nasreddin often appears as a whimsical character of a large Albanian, Arab, Armenian, Azeri, Bengali, Bosnian, Bulgarian, Greek, Kurdish, Chinese, Russian, Hindi, Italian, Pashto, Persian, Romanian, Serbian, Turkish and Urdu folk tradition of vignettes, not entirely different from zen koans. He is also very popular in Greece for his wisdom and his judgement; he is also known in Bulgaria, although in a different role, see below. He has been very popular in China for many years, and still appears in variety of movies, cartoons, and novels.

The "International Nasreddin Hodja Festival" is held annually in Aksehir between July 5–10.

Some people say that, whilst uttering what seemed madness, he was, in reality, divinely inspired, and that it was not madness but wisdom that he uttered.

— The Turkish Jester or The Pleasantries of Cogia Nasr Eddin Effendi

Tales

File:Hodja (4).jpg

Hodja-park in Aksehir

The Nasreddin stories are known throughout the Middle East and have touched cultures around the world. Superficially, most of the Nasreddin stories may be told as jokes or humorous anecdotes. They are told and retold endlessly in the teahouses and caravanserais of Asia and can be heard in homes and on the radio. But it is inherent in a Nasreddin story that it may be understood at many levels. There is the joke, followed by a moral — and usually the little extra which brings the consciousness of the potential mystic a little further on the way to realization.

Examples

Delivering a sermon

Once Nasreddin was invited to deliver a sermon. When he got on the pulpit, he asked, Do you know what I am going to say? The audience replied "no", so he announced, I have no desire to speak to people who don't even know what I will be talking about! and left.

The people felt embarrassed and called him back again the next day. This time, when he asked the same question, the people replied yes. So Nasreddin said, Well, since you already know what I am going to say, I won't waste any more of your time! and left.

Now the people were really perplexed. They decided to try one more time and once again invited the Mulla to speak the following week. Once again he asked the same question - Do you know what I am going to say? Now the people were prepared and so half of them answered "yes" while the other half replied "no". So Nasreddin said Let the half who know what I am going to say, tell it to the half who don't, and left.

Whom do you trust

Nasreddin Hoca in Alanya

Nasreddin Hoca in Ankara

A neighbour came to the gate of Mulla Nasreddin's yard. The Mulla went to meet him outside.

"Would you mind, Mulla," the neighbour asked, "lending me your donkey today? I have some goods to transport to the next town."

The Mulla didn't feel inclined to lend out the animal to that particular man, however. So, not to seem rude, he answered:

"I'm sorry, but I've already lent him to somebody else."

All of a sudden the donkey could be heard braying loudly behind the wall of the yard.

"But Mulla," the neighbour exclaimed. "I can hear it behind that wall!"

"Who do you believe," the Mulla replied indignantly. "The donkey or your Mulla?"

Taste the same

Some children saw Nasreddin coming from the vineyard with two basketfuls of grapes loaded on his donkey. They gathered around him and asked him to give them a taste.

Nasreddin picked up a bunch of grapes and gave each child a grape.

"You have so much, but you gave us so little," the children whined.

"There is no difference whether you have a basketful or a small piece. They all taste the same," Nasreddin answered, and continued on his way.

Habit

One day when Nasreddin was having his regular daily coffee at his usual seat in his usual outdoor café, a schoolboy came along and knocked off his turban. Unperturbed, Nasreddin picked up the turban and put it back on his head. The next day, the same schoolboy came along and knocked off his again. Again, Nasreddin just picked it up, put it back on and resumed whatever conversation he was having. When the little brat did the same thing for the third time, his friends protested and told him to scold the boy. "That's not how this principle is working," said Nasreddin offhandedly. The next day, an invading army occupied the city and Nasreddin did not turn up for coffee as usual. In his seat was a captain from the invading army. When the schoolboy passed by as usual, he knocked off the soldier's hat without a second thought and the captain sliced off his head with his sword.

Reaching enlightenment

Nasreddin was walking in the Bazaar with a large group of followers. Whatever Nasreddin did, his followers immediately copied. Every few steps Nasreddin would stop and shake his hands in the air, touch his feet and jump up yelling "Hu Hu Hu!". So his followers would also stop and do exactly the same thing.

One of the merchants, who knew Nasreddin, quietly asked him: "What are you doing my old friend? Why are these people imitating you?"

"I have become a Sufi Sheikh," replied Nasreddin. "These are my Murids (spiritual seekers); I am helping them reach enlightenment!"

"How do you know when they reach enlightenment?"

"That’s the easy part! Every morning I count them. The ones who have left – have reached enlightenment!"

Azerbaijani literature

Main article: Molla Nasraddin (magazine)

Molla Nasraddin cover (1910, #22).

Nasreddin was the main character in a magazine published in Azerbaijan. Which was “read across the Muslim world from Morocco to Iran. The eight-page Azerbaijani satirical periodical was published in Tiflis (from 1906 to 1917), Tabriz (in 1921) and Baku (from 1922 to 1931) in the Azeri and occasionally Russian languages. The periodical was founded by Jalil Mammadguluzadeh, a famous Azerbaijani writer, and published by Geyrat Publishing House owned by him.

The main purpose of the magazine was to satirically depict various social phænomena, such as inequality, cultural assimilation, and corruption; and to ridicule backward lifestyles and values of the clergy and religious fanatics. In their articles, the columnists in an implicit way called upon the readers to modernize and accept more advanced Western social norms and practices. Bold and denunciative articles were the reason for numerous searches performed by the police and frequent bans of Molla Nasraddin (in 1912, 1914 and 1917). After a three-year break, Mammadguluzadeh moved to Tabriz, Iran, where within the next year he published eight more issues of the magazine.

The significance of Molla Nasraddin is in its development of the critical realist genre in Azerbaijani literature. It influenced similar processes in other literary traditions, primarily in Iran. Iranian cartoon art emerged as a result of publishing Molla Nasraddin in Tabriz in 1921.

In the first three decades of the 20th century a magazine, called Molla Nasraddin Magazine, was published in Azerbaijan. It was “read across the Muslim world from Morocco to Iran.”

European and Western folk tales, literary works and pop culture

In some Bulgarian folk tales that originated during the Ottoman period, the name appears as an antagonist to a local wise man, named Sly Peter. In Sicily the same tales involve a man named Giufà. In Sephardi Jewish culture, spread throughout the Ottoman Empire, there is a character that appears in many folk tales named Djohá.

Some Nasreddin tales also appear in collections of Aesop's fables. The miller, his son and the donkey is one example. Another is The Ass with a Burden of Salt (Perry Index 180).

While Nasreddin is mostly known as a character from anecdotes, whole novels and stories have later been written and an animated feature film was almost made. In 1943, the Soviet film Nasreddin in Bukhara was directed by Yakov Protazanov.

In Russia Nasreddin is known mostly because of the novel "Tale of Hodja Nasreddin" written by Leonid Solovyov (English translations: "The Beggar in the Harem: Impudent Adventures in Old Bukhara," 1956, and "The Tale of Hodja Nasreddin: Disturber of the Peace," 2009 ). Composer Shostakovich celebrates Nasreddin, among other figures, in the second movement (Yumor, 'Humor') of his Symphony No. 13. The text, by Yevgeny Yevtushenko, portrays humor as a weapon against dictatorship and tyranny. Shostakovich's music shares many of the 'foolish yet profound' qualities of Nasreddin's sayings listed above.

Uzbek Nasriddin Afandi

File:Khodja Nasritdin.jpg

The ever-smiling Hodja riding on his bronze donkey in Bukhara.

For Uzbek people, Nasreddin is one of their own, and was born and lived in Bukhara. In gatherings, family meetings, and parties they tell each other stories about him that are called "latifa" of "afandi".

There are at least two collections of stories related to Nasriddin Afandi.

Books on him:

• "Afandining qirq bir passhasi" - (Forty-one flies of Afandi) - Zohir A'lam, Tashkent
• "Afandining besh xotini" - (Five wives of Afandi)

A film was produced by the Uzbekistan SSR called "Nasriddin Buxoroda" ("Nasriddin in Bukhara").

Collections

• 600 Mulla Nasreddin Tales, collected by Mohammad Ramazani (Popular Persian Text Series: 1) (in Persian).
• The Exploits of the Incomparable Mulla Nasreddin, by Idries Shah, illustrated by Richard Williams
• The Subtleties of the Inimitable Mulla Nasreddin, by Idries Shah, illustrated by Richard Williams.
• The Pleasantries of the Incredible Mulla Nasreddin, by Idries Shah, illustrated by Richard Williams and Errol Le Cain
• Mullah Nasiruddiner Galpo (Tales of Mullah Nasreddin) collected and retold by Satyajit Ray, in Bengali
• The Wisdom of Mulla Nasruddin, by Shahrukh Husain
• The Uncommon Sense of the Immortal Mullah Nasruddin: Stories, jests, and donkey tales of the beloved Persian folk hero, collected and retold by Ron Suresha
• Kuang Jinbi (2004). The magic ox and other tales of the Effendi. ISBN 978-1410106926.

Name

Nasreddin's name is also commonly spelled Nasrudeen, Nasrudin, Nasruddin, Nasr ud-Din, Nasredin, Naseeruddin, Nasr Eddin, Nastradhin, Nasreddine, Nastratin, Nusrettin, Nasrettin, Nostradin and Nastradin (lit.: Victory of the Deen).

His name is sometime preceded or followed by a title or honorific used in the corresponding cultures: "Hoxha", "Khwaje", "Hodja", "Hojja","Hodscha", "Hodža", "Hoca", "Hogea", "Mullah", "Mulla", "Mula", "Molla", "Maulana", "Efendi", "Afandi", "Ependi" (أفندي ’afandī), "Hajji". In several cultures he is named by the title alone.

In Arabic-speaking countries this character is known as "Juha", "Djoha", "Djuha", "Dschuha", "Giufà", "Chotzas", "Goha" (جحا juḥā). Juha was originally a separate folk character found in Arabic literature as early as the 9th century, and was widely popular by the 11th century. Lore of the two characters became amalgamated in the 19th century when collections were translated from Arabic into Turkish and Persian.

In the Swahili culture many of his stories are being told under the name of "Abunuwasi", though this confuses Nasreddin with an entirely different man - the poet Abu Nuwas, known for homoerotic verse.

In China, where stories of him are well known, he is known by the various transliterations from his Uyghur name, 阿凡提 (Āfántí) and 阿方提 (Āfāngtí). The Uyghurs do not believe that Āfántí lived in Anatolia; according to the them, he was from Eastern Turkistan.

Shanghai Animation Film Studio produced a 13-episode Nasreddin related animation called 'The Story of Afanti'/ 阿凡提 (电影) in 1979, which became one of the most influential animations in China's history.

In Central Asia, he is commonly known as "Afandi".

External links

• Works by Nasreddin Hoca at Project Gutenberg
• ELEMENTS OF HUMOR IN CENTRAL ASIA: THE EXAMPLE OF THE JOURNAL MOLLA NASREDDIN IN AZARBAIJAN
• Benjamin Franklin and Nasreddin of Asia Minor
• Introduction to Keloglan, on Nasreddin