The Semah Ceremony

When we mention Mevlevism, the first thing that comes to mind is Semah, which linguistically means “to hear.” In terminology, Semah is the act of listening to musical melodies, entering into ecstasy, and moving while being overwhelmed with spiritual emotion. 

During the time of Rumi, Semah took place with religious and mystical fervour without adhering to a specific order. However, from the time of Sultan Veled and Ulu Ârif Çelebi onwards until the time of Pîr Âdil Çelebi, it was brought into complete discipline, tightly structured, and became a subject of learning and teaching. Thus, the Semah Ceremony, which took its final form in the 15th century, later had the “Nâ’t-ı Şerîf” added to it in the 17th century.

Symbolically, Semah represents the creation of the universe, the resurrection of humanity in the cosmos, the movement towards the Supreme Creator with love, and the realization of servitude, leading towards becoming the “Perfect Human.” The Semah Ceremony unfolds as follows: In the semahane (Semah hall), first, the “neyzenbaşı” and “kudümzenbaşı” along with other members of the musical ensemble (mutrip heyeti), then the “semâzenbaşı” and semazenler (Whirling Dervish team), and finally the spiritual guide known as “şeyh efendi or postnişîn,” saluting the red post (sheyh post), take their places. This post, symbolizing the station of Rumi, is considered sacred by the Mevlevis and is never turned away from.

The Semah Ceremony consists of six parts. In the first part, praise for the Prophet Muhammad, who is the cause of the creation of the universe (i.e., na’t), is included. This na’t, written by Rumi for Prophet Muhammad and composed in the Rast melody by the great Turkish composer Buhûrîzâde Mustafa Itrî Efendi in the 17th century, is recited standing and without musical accompaniment as a sign of respect to the Prophet.

With the kudüm beat, a “ney taksimi” (reed flute improvisation) begins in the melody of the ritual to be performed by the neyzenbaşı. This ney melody represents the “Divine Breath” (Nefhâ-yı İlâhiyye) that God blew into the universe to give it life. As the improvisation concludes, the musical ensemble starts performing the prelude of the ritual, and the sheyh efendi and Whirling Dervishes simultaneously strike the ground with their hands, looking down, and then stand up. This striking, symbolizing “Resurrection,” is called “Darb-ı Celâlî.”

Then, first the sheyh efendi, followed by the leader of the whirling dervishes and other whirling dervishes in order of seniority, perform a circular walk from right to left in the Semah square, consisting of three rounds. This walk, dedicated to Sultan Veled, the son of the founder of the Mevlevi order, is called “Devr-i Veledî.”

During Devr-i Veledî, an event that gives its name to the Semah ceremony takes place in front of the sheyh post. This event is called “Mukâbele” or “encounter.”

The whirling dervish approaching the front of the red post turns without turning their back to the post and without stepping on Hattı İstivâ, crossing to the other side. They then face the whirling dervish coming from behind. The two whirling dervishes, making eye contact for a moment, simultaneously bow forward, symbolizing a mutual greeting known as “mukâbele.” This gesture is the salute of the soul hidden by bodies.

On the other side of the Semah square, the whirling dervish approaching the line of Hattı İstivâ also bows, cutting across it without stepping on it. The black robe worn by the him on top symbolizes the grave of their ego, the headdress called “sikke” made of felt represents the headstone of the ego, and the white dress called “tennûre” symbolizes the shroud of the ego.

After removing their robe, the dervish ties their arms across their shoulders, representing the number “1” and symbolizing the unity of God.

Whirling Dervishes ask for permission to enter the Semah by kissing the hand of the sheyh efendi. He grants permission by kissing their headdresses. The authorized dervish opens their arms in the Semah square and begins to turn.

The Semah, consisting of four salams, narrates the journey of human beings towards meeting the Almighty God and the stages they go through.

1. Salaam is the realization of the human being, through knowledge, of the truth and understanding the worship of the Supreme Creator.

2. Salaam signifies the human being’s recognition of the order and magnificence in creation, expressing awe in the face of God’s power.

3. Salaam represents the transformation of this awe and gratitude into love. It is the immersion in love, complete submission, union, and a kind of spiritual ascension.

4. Salaam is the completion of the spiritual journey, returning to servitude.

While performing Semah, the whirling dervish’s posture of opening their right palm towards the sky and their left palm towards the ground signifies, “We take from the God, we present to the people. We are nothing but an appearance.”

In the final salaam, the sheyh efendi and Leader Dervish also join the Semah. The final prelude and the Semah music are played. The final improvisation is performed, and lastly, a chapter from the Qur’an, namely “Aşr-ı Şerîf,” is recited.

The sheyh efendi, whirling dervishes, and members of the musical ensemble leave the semah hall with prayers, greetings, and calls of “Hû,” the name of God.