THE ENCYCLOPAEDIA OF ISLAM

NEW EDITION
PREPARED BY A NUMBER OF
LEADING ORIENTALISTS

EDITED BY

B. LEWIS, CH. PELLAT AND J. SCHACHT

ASSISTED BY J. BURTON-PAGE, C. DUMONT AND V. L. MENAGE AS
EDITORIAL SECRETARIES

UNDER THE PATRONAGE OF

THE INTERNATIONAL UNION OF ACADEMIES

VOLUME II

C—G
FOURTH IMPRESSION

LEIDEN
E.J. BRILL
1991
II2O GONDESHAPOR — GONULLU
Perser, 41, n. 2), who settled it with Greek prisoners.
It is the town known as Beth-Lapat in Syriac,
corrupted to Bel-Abadh, now almost unrecognizable
in the form nllab and nildt; the site is marked at the
present day by the ruins of Shahabad (cf. Rawlinson
in the Journ. of the Royal Geogr. Soc., ix, 72; de Bode,
Travels in Luristan, ii, 167). The town was taken by the
Muslims in the caliphate of cUmar by Abu Musa al-
Ashcari in 17/738, after the occupation of Tustar; it
was surrendered on terms (Baladhurl, 328). Sayf b.
<
Umar's story in Tabarl, i, 2567, and Ibn al-Athir, ii,
432, according to which the fall of the town was the
result of a forgery made by the slave Mukthif,
seems to be a romantic fiction. The skin of Mani
[q.v.] was hung on a gate of the city. Gondeshapur
was the capital of Yackub b. Layth al-$affar (262-3;
875-7), who died there in 265/878. In Yakut's time
only a few ruins marked the site of the town (ii, 130).
Bibliography: Al-Blruni, Chronology, 191;
Barbier de Meynard, Diction, geogr. de la Perse,
Paris 1861, 169f.; Noldeke, Gesch. d. Perser u.
Araber, 40-2; Brockelmann, I, 201; Tabarl, i,
2567; Ibn al-Athir, vii, 201, 213, 231; Wiistenfeld,
Jacut's Reise, in ZDMG, xviii, 425.
(€L. HUART)
Gondeshapur's main title to fame lies in its
importance as a cultural centre which influenced the
rise of scientific and intellectual activity in Islam.
Its importance was enhanced by its having been
closely associated with a secular field of learning,
namely medicine, and by its having been the fore-
most representative of Greek medicine.
There was a hospital at Gondeshapur where,
unlike the Greek asclepieia and the Byzantine
nosocomia, treatment seems to have been based
solely on scientific medicine. At any rate, this was a
characteristic of the hospitals of Islam, for which the
hospital at Gondeshapur may have served as model.
The fourth Islamic hospital founded in Islam (by
Hariin al-Rashid) was in fact built and run by
Gondeshapur physicians.
There was a medical school at Gondeshapur which
was probably in close association with the hospital
there. There is also evidence of its ties with
the Gondeshapur school for religious instruction.
Systematic Gondeshapur influence on Islamic
medicine seems to have started during the reign of
Harun al-Rashid, when Gondeshapur physicians
began to take up their residence in Baghdad. Harith
b. Kalada, the Arab doctor contemporary with the
Prophet, is said to have studied medicine at Gonde-
shapur. This story presents certain chronological
difficulties in its details, however, and is, very likely,
of a legendary character.
Arabic sources contain stories which trace back
the medical interest of the district of Gondeshapur
to a physician who had come from India. These
stories imply that this initial Indian influence found
a fertile ground for development in the Byzantine
settlers of Gondeshapur which included a group of
doctors and that this medical knowledge was further
enriched in time through cumulative experience in
treatment and through contact with local medical
traditions. It is difficult to determine the factual
value of such reports. The transformation of
Gondeshapur into an important medical centre was
undoubtedly the work of the Nestorians. But this
may not have effectively taken place before the reign
of Khusraw I Anushirawan (531-579 A.D.).
It is likely that the Gondeshapur medical teaching
was modelled upon that of Alexandria and Antioch
but that it became more specialized and efficient in
its new Persian home. Apart from its influence as a
medical centre, Gondeshapur may, more generally,
be looked upon as a place through which the Nestor-
ian heritage of Greek learning of Edessa and Nisibis
passed to Baghdad.
Bibliography: Fihrist, i, 296; Ibn Abl
Usaybica, Tabakdt al-atibba3, i, 109-26, 171-5, ii,
135; Ibn al-Kifti, 158-62, 383-4, 431; L. Leclerc,
Histoire de la mddecine arabe, i, 95-117, 557-9;
B. Eberman, Meditsinskaya shkola v DSundisapure,
in Zapiski Kollegiy Vostokovedov pri Aziatskom
Muzee Rossiiskoy Akademiy Nauk, i (1925),
47-72 (resume in W. Ebermann, Bericht uber die
arabischen Studien in Russland wdhrend der Jahre
1921-1927, Islamica, iv (1930), 147-9; E. G.
Browne, Arabian medicine, 19-22; G. Sarton, In-
troduction to the history of science, i, 435 f,; M.
Meyerhof, Von Alexandrien nach Bagdad, in
SBPr. Ak. W., Phil.-hist., 1930, xxiii, 401 f.; A.
A. Siassi, U UniversiU de Gond-i Shdpur et Vetendue
de son rayonnement, in Melanges H. Masse,
Teheran 1963, 366-74. (AYDIN SAYILI)
G^NDLLt), Turkish word meaning 'volunteer',
in the Ottoman Empire used as a term (sometimes
with the pseudo-Persian plural gdnulliiydn, in Arabic
sources usually rendered diamulydn or kamulydn)
for three related institutions:
1. From the earliest times of the Ottoman state,
volunteers coming to take part in the fighting were
known as gonullu; their connexion with the mutatawwi-
c
a, ghdzis [qq.v.], of earlier Muslim states is evident
(see M. F. Koprulii, Les origines de I'Empire Ottoman,
Paris 1936, 102-3; I- H. Uzun^arsih, Osmanh devleti
teskildttna medhal, Istanbul 1942, 59). A high propor-
tion of the ghdzis and akindjis [q.v.} on the ud[ (the
march-lands) of the Ottoman state were such goniil-
liis. With the promise of the grant of timdrs and
'ulufe [qq.v.] the State encouraged men to join the
army, especially when a major campaign was in pros-
pect; the text of a firman, issued before the Molda-
vian campaign of 889/1484, by which the Sultan
ordered such a proclamation to be cried in public,
survives (in the registers of the kadis of Bursa, A. 4/4),
and it is recorded that a group of gonullu came from
Antalya to join the Ottoman army attacking Cyprus
(978/1570). Such volunteers are found throughout
Ottoman history, and this was the principal means by
which native Muslims could become timariots or enter
the ranks of the Kapi-kullari [see GHULAM], for volun-
teers who distinguished themselves were granted
timdrs or ze*dmets [qq.v.~\ or admitted to the Ghurabd*
[q.v.] regiments; the rest were appointed to the bodies
of gonulluydn who performed garrison duties in the
fortresses of the Empire, being supported by 'ulufe.
In the nth/i7th and I2th/i8th centuries, with the
ever-increasing need for men, the gonullu bayraghi
was unfurled and gonullu troops, serving for pay,
were recruited; this must have been a continuation
of the old tradition.
2. In the ioth/i6th century we find an organized
body known as gdnulliiydn in most of the fortresses
of the Empire, in Europe, Asia and Egypt. It resem-
bled the bodies of mustahfhlar and beshliiydn', its
characteristics were that its members performed
garrison duties, served for pay ('ulufe), and had for
the most part begun as volunteers. It was organized,
like the Kapi-kullari, into diemd'ats and boliiks.
Reference is found to two main groups, the Sagh
Goniilluler (or Gonulliiydn-i yemin, 'of the right') and
the Sol Gonulluler (or Goniilluydn-i yesdr, 'of the left').
In the main fortresses they formed two diemdcats,
suwdri (cavalry) and piydde (infantry). Each d[emdcat
 GONULLti — GUDALA
was commanded by an agha, and each was divided
into bdliiks of 10-30 men each. The first boluk of the
cavalry was called Agha bdlugii, and the second
Ketkhudd (Kahya) bdliigii; the first bdliik of the in-
fantry was the Ketkhudd bdliigu. Every boluk had a
Bdliik-bashl (or Ser-bdliik). In 1025/1616 the daily
pay of the Agha was 50 aktes, of the Clerk (Kdtib)
20-25, and of the Ketkhudd 20-25; each Ser-bdliik
received 10-20 (for details see Defter-i esaml-i gdnul-
liiydn-i siiwdri we piyddegdn we miistajiflzdn-i ^al^a-i
flaleb, Istanbul, Basvekalet Arsivi, maliye 2/6467).
In 963/1556 the gdnulliis of Cairo received between
10 and 16 abtes, in 1130/1718 those of the fortress of
Nish received 14 afrtes a day. The establishment
(known as geduk or gedik) of each d[emd<at was
fixed. In the ioth/i6th century, when there were
vacancies, in response to a tedhkire [q.v.~\ from the beg
or the defterddr of the eydlet, a berdt [q.v.] of the Sultan
would be issued granting these vacancies to volun-
teers who had distinguished themselves on the
frontiers, so-called yarar yigitler and yoldashlar, the
sons of gdnulliis, and Janissaries. There were in
the fortresses separate d[emd'ats of pensioners
(mutekaHd] and frul-oghullarl [see YENI£ERI] con-
nected with the gdnulliiydn.
The gdniillus in the fortresses might be called out
to serve on a campaign or take part in frontier-
fighting. Those that distinguished themselves might
be granted timdrs; in the nth/i7th century it could
happen that distinguished aghas of the gdniillus
were appointed sandiafc-begi.
3. In the nth/17th century a body known as
gdniilliiydn is mentioned also among the paid auxil-
iaries who, under various names, were recruited, in
the provinces to serve on a campaign. In 1131/1718
a formation of auxiliaries called sekbdn was abol-
ished, and it was ordered that their place should be
taken by the raising of diwdnegdn (deliler], fdrisdn,
c
azebdn and gdniilliiydn] but the dismissed sekbdns
re-enlisted in the new formations and continued their
misdeeds. These groups, the gdniilliiydn included,
frequently cast off all obedience and discipline and
plagued the provinces with their depredations.
Bibliography: in the article.
(HALIL INALCIK)
GORAN [see GURAN].
GORDES, a small town in eastern Anatolia
(38° 55' N., 28° 17' E.) at an altitude of about 1,500 ft
on the banks of the Kum £ay. The town, with a small
local market, has now lost all importance but it was
famous until the beginning of the iQth century as an
important centre for the making of prayer rugs.
The population in 1960 was 5,071.
Bibliography: Ewliya Celebi, Seydhatndme,
ix, 55; IA, s.v. (B. Darkot); for the carpets of
Gordes, see I A, s.v. Hah (M. A. Mehmedoglu) and
pi. 2 and 3. (X. DE PLANHOL)
G5RIDJE [see MAN ASTIR].
GORIDJELI $OCi BEG [see Kott BEG].
GOSPEL(S) [see INDJIL].
GOUM [see GUM].
GOVERNMENT [see DAWLA, HUKUMA, SIYASA,
SULJAN, etc.].
GOVERNOR [see AM!R, WAL!].
GRAMMAR [see FICL, NAHW, TASR!F].
GRAN [see AHMAD GRAN].
GRANADA [see GHARNATA].
GREECE, GREEKS [see, for ancient Greece,
YUNAN; for the Byzantine Empire, RUM; for
Greece under Ottoman rule, MORA],
GREEK FIRE, GREGORIAN FIRE [see BARUD,
NAJFT].
Encyclopaedia of Islam, II
II2I
GROCER [see BAKKAL].
GUADALAJARA [see WADI 'L-HIDJARA].
GUADALQUIVIR [see AL-WADI 'L-KAB!R].
GUADARRAMA [see AL-SHARRAT].
GU ADI AN A [see WAD! YANA].
GUADIX [see WADI ASH].
GUARANTEE [see AMAN, DAMAN, KAFALA].
GUARDAFUI, the cape at the north-east tip of the
Horn of Africa, in Somalia, known also as Ra's
c
Asir, and, according to CA1I Celebi, as Ra's al-atimar.
It was the ' ApcofJuiTCDV axpOTYjpiov of the Periplus
and Ptolemy and the VCOTOV x£pa<; of Strabo. The
origin of the name is uncertain; the present form is
one of several variants occurring in the Portuguese
writers. It may be connected with MascudTs Diafuna
and it appears as Dj.rd.fun in the rutters of Ibn
Madrid and in CA1I Celebi. Many absurd etymologies
have been proposed. It may include the name Hafun,
given to a prominent cape further to the south.
Guillain states that the local inhabitants gave the
name Djardafun not to Guardafui but to a small
promontory a few miles away. It belongs to the area
in which the Somali are first found and was once
populated by Dir, later expelled by Darod (Madjer-
ten). There is a small group of Mahrl descent who
have intermarried and speak Somali.
Bibliography: Yule & Burnell, Hobson-
Jobson, s.v.; M. L. Dames, The Book of Duarte
Barbosa, i, 32; M. Guillain, Documents sur
rhistoire, la gfographie, et le commerce de VAfrique
Orientale, ii, 402; G. Ferrand, Relations de voyages,
Paris 1913-4; T. A. Shumovski, Tri neizvestnie
lotsii Ahmada ibn MadSida, Moscow-Leningrad
1957; E. Cerulli, Somalia, i, Rome 1964, 109, no.
(C. F. BECKINGHAM)
GUDALA, small Berber tribe belonging to
the great ethnic group of the desert Sanhadja (the
Berber phoneme g is usually rendered in Arabic
script by a d[im but Ibn Khaldun, in his system of
transcription, writes it as a kdf which, in the original
manuscript, presumably had a diacritical point
placed above or below). They lived in the southern
part of what is now Mauritania, to the north of the
Senegal and in contact with the ocean. To the south
their territory bordered the land of the Negroes; to
the north, in the present Adrar of Mauritania, lived
their Sanhadia "brothers", the Lamtuna and the
Massufa.
Like the other desert Sanbadja, the Gudala were
essentially nomadic camel-drivers, and possessed
fast dromedaries (nadiib, pi. nud[ub). Nevertheless
they possessed a town, Naghlra (reading uncertain),
at a distance of about six stages from the river
Senegal, and so probably in what is now Tagant.
Along the shores of the Atlantic they collected
quantities of ambergris and caught enormous sea
turtles the flesh of which they ate. There too they
possessed, on the island of Awlil, not far from the
mainland, a famous salt-pan. As al-ldrisl places this
island at about one mad[rd (at most 150 kilometres/
100 miles) from the mouth of the Senegal, it cannot
have been, as was suggested, either Arguin or Tidra.
With greater probability, it has been suggested that
Awlil was the present In-Wolalan, between Nwak-
shot and Saint-Louis.
At the beginning of the 5th/nth century the
supremacy over the Sanhadja of the desert was held
by the chiefs of the Lamtuna. Towards 425/1034 it
was the Gudala chief Yahya b. Ibrahim who held it.
On returning from a pilgrimage to Mecca he brought
back with him from Sus, to convert the Sanhadja to
Islam, the famous cAbd Allah b. Ya-Sm al-Diazuli,