“Political Philosophy” and the Moralist Tradition^89

This universal theory of society comes complete with a description of the
four pillars (erkân-ı erba ’a) or, as Kınalızade calls them, the four “elements of
the body of the world” (K485–486: anasır-ı beden-i alem). These are: (a) the
“men of the pen” (ehl-i kalem), meaning ulema, judges, scribes, doctors, poets,
and the like, who are likened to the element water, since knowledge is vital
for the life of the soul; (b) the “men of the sword” (ehl-i şemşir), likened to fire;
(c) the class of merchants and craftsmen (tayife-i tüccar u müstecliban-ı bizayi’
ve erbab-ı hiref ü sanayi’), likened to air since they bring ease and relaxation
to the soul; and (d) the farmers (zira’at-gerler ve ekinciler), likened to earth
because, while they work for the benefit of all, the other classes look down on
them. Like the elements in the human body, these four classes must remain
balanced; whenever a class grows excessively it hurts the others and thus the
whole world; furthermore, each class must stick to its own occupation. For in-
stance, if the majority of people become soldiers the number of merchants
will diminish; if the military engage in trade and craftsmanship, disorder will
ensue. One should also note here the somewhat “transitional” view of Bitlisi,
who speaks of two classes of people (those on whom the sultan depends), the
men of the sword and those of the pen; Bitlisi uses a simile related to the soul
rather than the natural elements (A27–38).53 In the long run, as will be seen, it
was the four-fold distinction that prevailed.

...

If we are to specify one main characteristic of these works, it is their compre-
hensive character; or, to put it another way, their ambition to cover all mani-
festations of human activity. Political science is viewed as a branch of moral
philosophy, and there is a continuum from oneself to wider society which
is studied in the same light and with the same tools and concepts. After (in
fact, even before) Kınalızade, this worldview waned in favor of more concrete,
down-to-earth conceptualizations until the Khaldunist theories of Kâtib Çelebi

but it is easier to suppose that the latter used his Persian source (although this specific
passage is his own addition to Davvani’s text).
53 Thus, the king has the place of the head within the kingdom, and the place of the brain
within the head. Now, the head and the brain constitute two separate powers, the first
controlling perception and the second movement. The motive power (kuvve-i muharrike)
corresponds to the army, the people of the sword, while the power of perception (kuvve-i
hassa) corresponds to the people of the pen; these two powers must be kept in balance by
the head and brain, i.e. the sultan. In the epilogue of another work of his, Hesht Bihisht,
Bitlisi provides a different simile, saying that the sultan is the heart, his officers the pow-
ers, the army the limbs, and the people the hair and bones of the body politic: Bitlisi –
Başaran 2000, 127.