{"id":1464,"date":"2015-06-30T17:16:38","date_gmt":"2015-06-30T14:16:38","guid":{"rendered":"http:\/\/kosmosmacerasi.com\/v1\/?p=1464"},"modified":"2015-06-30T17:28:28","modified_gmt":"2015-06-30T14:28:28","slug":"turk-mitolojisi-turklere-gore-uzay-ve-insan-gunes-ay-ve-yildizlar","status":"publish","type":"post","link":"http:\/\/kosmosmacerasi.com\/v1\/2015\/06\/turk-mitolojisi-turklere-gore-uzay-ve-insan-gunes-ay-ve-yildizlar\/","title":{"rendered":"T\u00dcRK M\u0130TOLOJ\u0130S\u0130 -T\u00dcRKLERE G\u00d6RE UZAY ve \u0130NSAN-G\u00dcNE\u015e AY VE YILDIZLAR"},"content":{"rendered":"

“Ne Ay, ne G\u00fcne\u015f varm\u0131\u015f, insanlar u\u00e7arlarm\u0131\u015f.
\n“U\u00e7anlar \u0131s\u0131 verir, \u0131\u015f\u0131klar sa\u00e7arlarm\u0131\u015f…”
\nT\u00fcrk\u00a0<\/strong>– Altay Efsanesinden<\/strong><\/p>\n

1-G\u00dcNE\u015e<\/strong><\/p>\n

T\u00fcrk mitolojisinde g\u00fcne\u015f, \u00f6nceleri daha b\u00fcy\u00fck bir \u00f6neme sahipti. M.S. 763 de Uygurlar “Mani” mezhebini kabul edince, yava\u015f yava\u015f “Ay”da b\u00fcy\u00fck bir \u00f6nem kazanma\u011fa ba\u015flam\u0131\u015ft\u0131. Bununla beraber B\u00fcy\u00fck Hun Devleti zaman\u0131nda hem g\u00fcne\u015fe, hem de aya, ayr\u0131 ayr\u0131 sayg\u0131 g\u00f6sterildikten sonra, kurbanlar kesildi\u011fini de biliyoruz. “T\u00fcrklerde g\u00fcne\u015f do\u011funun, ay da bat\u0131n\u0131n sembol\u00fc idiler”. Tabi\u00ee olarak zaman zaman, b\u00fct\u00fcn bu d\u00fc\u015f\u00fcnce d\u00fczenleri de\u011fi\u015fe durmu\u015flard\u0131. Mesel\u00e2, Tele\u00fct T\u00fcrklerine ait bir efsane de, “Ay kuzeyin ve g\u00fcne\u015f de, g\u00fcneyin sembol\u00fc idiler”. Bu y\u00f6nleme, g\u00f6\u011f\u00fcn en \u00fcst kat\u0131nda duran “G\u00f6k kartal\u0131”n\u0131n duru\u015funa g\u00f6re yap\u0131lm\u0131\u015ft\u0131. S\u00f6ylendi\u011fine g\u00f6re, “Bu kartal\u0131n sol kanad\u0131 ay\u0131, sa\u011f kanad\u0131 da g\u00fcne\u015fi \u00f6rt\u00fcyordu”. Bu duruma g\u00f6re kartal\u0131n ba\u015f\u0131n\u0131n do\u011fuya bakmas\u0131 gerekiyordu. Bu duru\u015f da, T\u00fcrk mitolojisine uygun bir y\u00f6nleme idi. Yine ayn\u0131 efsaneye g\u00f6re ay, karanl\u0131klar ve geceler diyar\u0131 olan kuzeyin; g\u00fcne\u015f de ayd\u0131nl\u0131\u011f\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc ve g\u00fcnd\u00fczler diyar\u0131 olan g\u00fcneyin sembol\u00fc idiler.<\/span><\/p>\n

Fakat eski T\u00fcrklerde, “G\u00fcne\u015f do\u011funun sembol\u00fc idi<\/strong>“. Onlara g\u00f6re g\u00fcne\u015fin do\u011fdu\u011fu y\u00f6n, \u00e7ok \u00f6nemli idi. Esasen y\u00f6nlerin s\u00f6yleni\u015finde kullan\u0131lan deyimler de hep g\u00fcne\u015fle ilgili idiler. Mesel\u00e2 “G\u00fcn bat\u0131s\u0131<\/strong>” “G\u00fcn do\u011fusu<\/strong>” gibi. G\u00f6kt\u00fcrkler, y\u00f6nlerini tayin ederlerken, y\u00fczlerini do\u011fuya, yani g\u00fcne\u015fin do\u011fdu\u011fu y\u00f6ne d\u00f6nerlerdi. Bunun i\u00e7in de do\u011fuya “\u0130lger\u00fc”, yani “\u0130leri<\/strong>” demi\u015flerdi. O\u011fuz Destan\u0131’nda da, sabaha, tan a\u011f\u0131rmas\u0131na ve g\u00fcn \u00e7\u0131kmas\u0131na b\u00fcy\u00fck bir \u00f6nem verilmi\u015fti. “B\u00fct\u00fcn hayat, o g\u00fcn ve g\u00fcne\u015fle ba\u015fl\u0131yordu. G\u00fcne\u015f batt\u0131ktan sonra ise, her \u015fey duruyordu<\/strong>“. B\u00f6yle bir anlay\u0131\u015f, atl\u0131 T\u00fcrkler ve sava\u015f d\u00fczeninde ya\u015fayan kavimler i\u00e7in, normal g\u00f6r\u00fclmelidir. Altay b\u00f6lgesinde ya\u015fayan T\u00fcrk \u015eamanlar\u0131n\u0131n kap\u0131lar\u0131 da, daima do\u011fuya a\u00e7\u0131l\u0131yordu. Halbuki normal olarak T\u00fcrk halklar\u0131, g\u00fcne\u015f g\u00f6rebilmeleri i\u00e7in, kap\u0131lar\u0131n\u0131 g\u00fcneye a\u00e7arlard\u0131. G\u00f6r\u00fcl\u00fcyor ki, din\u00ee ve manev\u00ee bir g\u00f6revi olan \u015eaman, bu umum\u00ee kaideyi bozuyor ve eski din d\u00fczenine uyuyordu. Gerek Yakut T\u00fcrklerinde ve gerekse Altay yarat\u0131l\u0131\u015f destanlar\u0131nda, “Cennet ile hayat a\u011fac\u0131 da do\u011fu b\u00f6lgelerinde bulunuyorlard\u0131<\/strong>“.<\/p>\n

T\u00fcrklerde genel olarak, “G\u00fcne\u015f-Ana<\/strong>” ve “Ay-Baba<\/strong>” deyimleri kullan\u0131l\u0131yordu. Bu sebeple b\u00fct\u00fcn masal ve efsanelerde, g\u00fcne\u015fin di\u015fi ve ay\u0131n de erkek olarak rol oynad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. \u00d6nasya k\u00fclt\u00fcrlerinde de, g\u00fcne\u015f di\u015fi ve ay da erkekti. Tabi\u00ee olarak kar\u015f\u0131l\u0131kl\u0131 tesirlerin ne zaman meydana geldi\u011fini kestirmek \u00e7ok g\u00fc\u00e7t\u00fcr. M\u0131s\u0131r’daki T\u00fcrklerin men\u015fei ile ilgili olarak anlat\u0131lan efsanede de, “G\u00fcne\u015f, Saratan burcuna girdi\u011fi bir s\u0131rada, suyu ve topra\u011f\u0131 \u0131s\u0131tma\u011fa ba\u015fl\u0131yor. Bu sular ile bal\u00e7\u0131klar bir ma\u011farada toplan\u0131yorlar ve ma\u011fara da, onlara bir ana rahmi vazifesi g\u00f6r\u00fcyor. Bu bal\u00e7\u0131klardan meydana gelen T\u00fcrklerin ilk atas\u0131 da, Ay-Ata ad\u0131n\u0131 al\u0131yor<\/strong>“. Burada da g\u00fcne\u015f, yine anne rol\u00fcn\u00fc oynar gibidir. Fakat baba ortada yoktur.<\/p>\n

Yakut T\u00fcrkleri, ay ile g\u00fcne\u015fi iki ayr\u0131lmaz karde\u015f gibi kabul ediyorlard\u0131. Onlara g\u00f6re “G\u00fcne\u015f Tanr\u0131s\u0131” (K\u00fcn-Toyon) daha \u00f6nemli idi. Yakut efsanelerinde, “Ay ile g\u00fcne\u015fin aralar\u0131nda kavga ettiklerini de g\u00f6r\u00fcyoruz. B\u00fcy\u00fck kahramanlar ve iyi insanlar, genel olarak ay ile g\u00fcne\u015fin himayesinde idiler. K\u00f6t\u00fc ruhlar ise onlarla, s\u00fcresiz olarak sava\u015f halinde idiler. Bu k\u00f6t\u00fc ruhlar\u0131n bazan, g\u00fcne\u015fi kovalay\u0131p yakalad\u0131klar\u0131 da oluyordu. G\u00fcne\u015f tutulmas\u0131 olay\u0131, b\u00f6yle k\u00f6t\u00fc ruhlar\u0131n g\u00fcne\u015fi ma\u011fl\u00fbp edip de, ele ge\u00e7irdikleri zaman meydana geliyordu. Yakutlar, ay ve g\u00fcne\u015f bayram\u0131n\u0131 da ilkbaharda yaparlard\u0131”.<\/strong><\/p>\n

Altay T\u00fcrklerine g\u00f6re,“B\u00fcy\u00fck Tanr\u0131 \u00dclgen, ay ile g\u00fcne\u015fe dokunan bir da\u011fda otururdu. (Baz\u0131 hikayelere g\u00f6re ise) Tanr\u0131 \u00dclgen, ay ile g\u00fcne\u015fin daha da \u00f6telerinde idi. onun taht\u0131, \u00e7ok uzaklardaki y\u0131ld\u0131zlar \u00fczerinde kurulmu\u015ftu. Esasen, ay ve g\u00fcne\u015fi yaratan da, yine Tanr\u0131 \u00dclgen idi. (Altay T\u00fcrklerine g\u00f6re), g\u00fcne\u015fin k\u0131r\u0131nt\u0131lar\u0131ndan meydana gelmi\u015f ve insanlara daima iyilik getiren, bir Tanr\u0131 da vard\u0131. Bu Tanr\u0131n\u0131n ad\u0131, “Suyla” idi. Bu Tanr\u0131 insanlar\u0131 daima korur ve onlar\u0131n, g\u00f6k alt\u0131nda rahat ve huzur i\u00e7inde ya\u015famalar\u0131n\u0131 sa\u011flard\u0131.<\/strong><\/p>\n

“G\u00fcne\u015fin olu\u015fu” ile ilgili efsaneler:<\/p>\n

A\u015fa\u011f\u0131da \u00f6zet olarak verece\u011fimiz bir Altay efsanesi, yine Altay T\u00fcrklerinin “T\u00fcreyi\u015f” efsaneleri ile yak\u0131ndan ilgilidir. Altay t\u00fcreyi\u015f efsanelerinde de, \u00f6nceleri sonsuz bir denizden ba\u015fka bir \u015fey yoktu. A\u015fa\u011f\u0131daki efsaneye g\u00f6re ise, ay ile g\u00fcne\u015f bir ayna (Toli) dan ba\u015fka bir \u015fey de\u011fil idiler. Cengiz Han’\u0131n en k\u00fc\u00e7\u00fck o\u011flunun ad\u0131 da “Toluy”, yani “Ayna” idi. Bu inan\u0131\u015fa g\u00f6re, “Ay ile g\u00fcne\u015fin kendi kendilerine, sahip olduklar\u0131 bir g\u00fc\u00e7 veya kudretleri yoktu. Bunlar, yaln\u0131zca Tanr\u0131’n\u0131n verdi\u011fi \u0131\u015f\u0131k ve s\u0131cakl\u0131\u011f\u0131 yans\u0131tmaktan ba\u015fka, bir i\u015f yapm\u0131yorlard\u0131. Nihayet bir maden par\u00e7as\u0131 olan aynadan ba\u015fka bir \u015fey de\u011fil idiler. Bu sebeple, \u015eamanlar\u0131n ayna ile fala bakmalar\u0131n\u0131, bu inan\u0131\u015flarla ilgili g\u00f6renler olmu\u015ftur. \u015eamanlara g\u00f6re, d\u00fcnyada ne olmu\u015f ve ne olacaksa, her \u015fey ve her olay, bu aynaya vururdu. Tabi\u00ee olarak \u015eaman’\u0131n elindeki ayna da, ay ile g\u00fcne\u015fin bir sembol\u00fc idi. \u015faman, elindeki bu g\u00fcne\u015fe bakarak fal\u0131n\u0131 a\u00e7ar ve gelecek hakk\u0131nda fikirlerini s\u00f6ylerdi.<\/p>\n

Bat\u0131 Sibirya kavimlerinden Ostyak’lar ise, ellerine bir ayna bile alma\u011fa l\u00fczum g\u00f6rmeden g\u00fcne\u015fe ve \u00fczerindeki lekelere bakarak fallar\u0131n\u0131 a\u00e7arlard\u0131. \u015eamanlar elbiselerinin \u00fczerinde, ay ile g\u00fcne\u015fin resimleri bulunan maden\u00ee pil\u00e2kalar da ta\u015f\u0131rlard\u0131. Bunlar da hep, fal a\u00e7ma ve sihir yapma\u011fa yarayan, ayn\u0131 zamanda ayna yerine de ge\u00e7en aletlerdi. Art\u0131k bu e\u015fyalar\u0131n nevileri, \u015eaman’\u0131n zenginli\u011fine ve b\u00fcy\u00fckl\u00fc\u011f\u00fcne g\u00f6re de\u011fi\u015firdi. Yanlar\u0131nda yerli aynalar ta\u015f\u0131yan \u015eamanlar oldu\u011fu gibi; \u00c7in’den getirilmi\u015f ve \u00fczerinde, g\u00f6kteki “Oniki burcun” resimleri bulunan ithal mallar\u0131na sahip olan \u015eamanlar da vard\u0131. G\u00fcne\u015fin olu\u015fu ile ilgili Altay efsanesi \u015f\u00f6yledir:<\/p>\n

“Ne ay, ne g\u00fcne\u015f varm\u0131\u015f, insanlar u\u00e7arlarm\u0131\u015f,
\n“U\u00e7anlar \u0131s\u0131 verir, \u0131\u015f\u0131klar sa\u00e7arlarm\u0131\u015f.
\n“Nas\u0131l olmu\u015fsa birg\u00fcn, bir insan hastalanm\u0131\u015f,
\n“Tanr\u0131 bir \u015fey g\u00f6ndermi\u015f g\u00f6\u011f\u00fcn i\u00e7inde yanm\u0131\u015f.
\n“Aynaya benzer \u015feyler, b\u00fcy\u00fcm\u00fc\u015f b\u00fcy\u00fcm\u00fc\u015fler,
\n“Onlar\u0131n \u0131\u015f\u0131klar\u0131, g\u00f6kleri b\u00fcr\u00fcm\u00fc\u015fler.
\n“Bunlar g\u00f6klerde yanan, ayla g\u00fcne\u015f olmu\u015flar,
\n“Yery\u00fcz\u00fcnde ya\u015fayan, insana e\u015f olmu\u015flar”.<\/p>\n

Altay T\u00fcrklerinin yukar\u0131daki efsanelerini, Kalmuk’lar biraz daha de\u011fi\u015ftirerek, \u015f\u00f6yle anlat\u0131rlar:<\/p>\n

“\u0130nsano\u011flu ya\u015farm\u0131\u015f, Tanr\u0131’n\u0131n g\u00f6klerinde,
\n“Ne su\u00e7 ne g\u00fcnah varm\u0131\u015f insan\u0131n k\u00f6klerinde.
\n“\u0130htiya\u00e7 duymazlarm\u0131\u015f, ne ay, ne de g\u00fcne\u015fe,
\n“Tanr\u0131yla ya\u015farlarm\u0131\u015f yokmu\u015f gerek bir e\u015fe.
\n“Tanr\u0131 onlara k\u0131zm\u0131\u015f, insana \u015fekil vermi\u015f,
\n“D\u00fcnyaya gidin demi\u015f yery\u00fcz\u00fcne g\u00f6ndermi\u015f.
\n“Ne \u0131s\u0131, ne de s\u0131cak, insan sa\u00e7amaz olmu\u015f,
\n“Tanr\u0131ya g\u00fcne\u015f i\u00e7in, insano\u011flu yalvarm\u0131\u015f,
\n“Tanr\u0131 g\u00fcne\u015fle aya, buyurmu\u015f hep parlam\u0131\u015f”.<\/p>\n

T\u00fcrk mitolojisine g\u00f6re, “G\u00f6kte bir g\u00fcne\u015f ve bir tane de ay vard\u0131<\/strong>“. Kuzey-Do\u011fu Asya ve Mo\u011fol’lar\u0131na gidildik\u00e7e, onlar\u0131n mitolojisinde, g\u00fcne\u015fin say\u0131lar\u0131 daha da \u00e7o\u011fal\u0131r. Bu, daha ziyade Budizm’in ve G\u00fcney Asya k\u00fclt\u00fcrlerinin tesiri ile meydana gelmi\u015f bir inan\u00e7 olmal\u0131d\u0131r. Mesel\u00e2, \u00c7in mitolojisine g\u00f6re 10 ve Hint mitolojisine g\u00f6re 7 g\u00fcne\u015f vard\u0131. Asya’n\u0131n kuzey-do\u011fu u\u00e7lar\u0131nda ya\u015fayan iptida\u00ee kavimler, \u00f6nceleri genel olarak “\u00dc\u00e7 g\u00fcne\u015f” in var oldu\u011funa inan\u0131rlard\u0131. Bu b\u00f6lgede ya\u015fayan Gold’lara ait bir efsaneyi burada vermeden ge\u00e7emeyece\u011fiz:<\/p>\n

Yer ile g\u00f6k imi\u015fler, ta ezelden akraba,
\nAyla g\u00fcne\u015f demi\u015fler: “Ah bunlar da ne kaba!”
\nH\u00fccum edip alm\u0131\u015flar, ayla g\u00fcne\u015fi g\u00f6kten,
\nYerde zindan yapm\u0131\u015flar hapse koymu\u015flar k\u00f6kten.
\nZalimmi\u015f yer nedense, onlar\u0131 hep ezermi\u015f,
\n\u0130yi kalpli g\u00f6k ise, kendini hep \u00fczermi\u015f.
\nG\u00f6k hemen kirpi olmu\u015f, g\u00f6klerden yere inmi\u015f,
\nYerle bahse tutu\u015fmu\u015f, bahiste yeri yenmi\u015f.
\nDemi\u015f: “Bana bir at ver ayna gibi \u00e7ok parlak,
\n“Yer aram\u0131\u015f denemi\u015f, m\u0131zrak at bulamam\u0131\u015f,
\nG\u00fcne\u015fle ay\u0131 vermi\u015f, daha \u00e7ok tutamam\u0131\u015f.<\/p>\n

G\u00fcne\u015fin “s\u0131cakl\u0131k” ve ay\u0131n da “so\u011fukluk” sembol\u00fc olmas\u0131:<\/strong><\/p>\n

Altay T\u00fcrklerinde genel olarak g\u00fcne\u015f s\u0131ca\u011f\u0131n ve ay da so\u011fu\u011fun sembol\u00fc olarak g\u00f6r\u00fcl\u00fcr. \u0130nsanlar\u0131n, g\u00fcnd\u00fczleri s\u0131caktan yanarken; geceleri de so\u011fuktan \u00fc\u015f\u00fcmeleri, bu inan\u0131\u015f\u0131n do\u011fmas\u0131na yol a\u00e7an en \u00f6nemli sebeplerinden biri olsa gerekti. A\u015fa\u011f\u0131ya \u00f6zetini \u00e7\u0131kard\u0131\u011f\u0131m\u0131z efsane, Altay da\u011flar\u0131n\u0131n kuzeyinde ya\u015fayan Tele\u00fct T\u00fcrkleri taraf\u0131ndan anlat\u0131lm\u0131\u015ft\u0131r:<\/p>\n

Yery\u00fcz\u00fcnde ya\u015farm\u0131\u015f b\u00fcy\u00fck g\u00fc\u00e7l\u00fc bir hakan,
\nG\u00fczel bir k\u0131z\u0131 varm\u0131\u015f, bay\u0131l\u0131rm\u0131 her bakan.
\nHakan demi\u015f: “K\u0131z\u0131ma, l\u00e2y\u0131kt\u0131r ayla g\u00fcne\u015f,
\n“\u0130nsano\u011flu neyime, nas\u0131l olsun ona e\u015f!”
\nAlm\u0131\u015f k\u0131z\u0131n\u0131 koymu\u015f, k\u00fc\u00e7\u00fck bir \u00e7\u00f6pten eve,
\nAyla g\u00fcne\u015fi tutmu\u015f, indirmi\u015f g\u00f6kten yere,
\nAy\u0131n sabr\u0131 kesilmi\u015f, az bakm\u0131\u015f pencereden,
\nYemekler buz kesilmi\u015f, f\u0131rlam\u0131\u015f tencereden.
\nHan’\u0131n s\u00f6z\u00fcne kanan, g\u00fcne\u015f kap\u0131dan bakm\u0131\u015f,
\nG\u00f6ky\u00fcz\u00fcne uzanan, alevler evi yakm\u0131\u015f.
\nHakan demi\u015f: “G\u00fcne\u015f ay, insanlar\u0131n neyine”
\n“Kendini bir insan say d\u00f6n k\u0131z\u0131m sen evine!”<\/p>\n

“G\u00fcne\u015fin yarat\u0131l\u0131\u015f\u0131n\u0131<\/strong>” anlatan ikinci Altay efsanesinde de Budist tesirleri g\u00f6rebiliyoruz. Esasen Hindulara g\u00f6re de ay erkek ve g\u00fcne\u015f de di\u015fi idi. bu efsane de \u00f6ncekini tamamlamaktad\u0131r. Anlat\u0131\u015fta Budist tesirlerin a\u00e7\u0131k olarak g\u00f6r\u00fclmesine ra\u011fmen hik\u00e2ye, Altayl\u0131lar\u0131n inan\u00e7 ve \u00fcsl\u00fbplar\u0131 ile erimi\u015f ve yerli bir mitoloji haline gelmi\u015ftir:<\/p>\n

Bay Tanr\u0131 O\u00e7irvani bir g\u00fcn bir ate\u015f bulmu\u015f,
\nAte\u015fi k\u0131l\u0131c\u0131n\u0131n, hemen ucuna koymu\u015f.
\nBu ate\u015fi \u00e7evirmi\u015f, k\u0131l\u0131c\u0131n\u0131n ucunda,
\nG\u00fcne\u015f hemen belirmi\u015f ta g\u00f6klerin burcunda.
\nSo\u011fuk sulara k\u0131zan, Tanr\u0131 k\u0131l\u0131c\u0131 vurmu\u015f,
\nAy gibi toprakla\u015fan, sular g\u00f6kte ay olmu\u015f.<\/p>\n

2-AY<\/strong><\/p>\n

“Ay’\u0131 kurtlar yakalar, iyice bir yolarm\u0131\u015f,
\n“Ay, eve gidip yatar, yaras\u0131 kan dolarm\u0131\u015f!…”<\/p>\n

T\u00fcrk – Altay Efsanesinden
\n<\/strong>
\nAy – Dede ile \u00d6ks\u00fcz k\u0131z efsanesi:
\n<\/strong>\u0130nsano\u011flu parlak gecelerde aya bakm\u0131\u015f ve aydaki lekeler \u00fczerinde uzun uzun d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fc. Bu lekeler \u00fczerinde hayal kuran insanlar, ayr\u0131ca onlar i\u00e7in \u015fiirler yazm\u0131\u015f ve efsaneler de d\u00fczm\u00fc\u015flerdi. Bug\u00fcn Avrupa’daki masallar bile, ayda bir s\u0131r\u0131\u011f\u0131n ucuna iki tane kova takm\u0131\u015f bir k\u0131z\u0131n, y\u00fcr\u00fcy\u00fcp durdu\u011funu anlat\u0131r dururlar. Ortaasya’daki efsaneler de, ay da s\u0131r\u0131kla su ta\u015f\u0131yan iki koval\u0131 bir k\u0131z\u0131n y\u00fcr\u00fcd\u00fc\u011f\u00fcnden s\u00f6z a\u00e7arlar. Bu inan\u0131\u015f\u0131n Avrupa’dan m\u0131, Ortaasya ve Sibirya ya; yoksa Sibirya’dan m\u0131, Avrupa’ya gitti\u011fini, \u015fimdiden kestirmek \u00e7ok g\u00fc\u00e7t\u00fcr. Yaln\u0131z bir ger\u00e7ek varsa, o da Sibirya’n\u0131n buzlu ve karanl\u0131k Tundralar\u0131ndan, do\u011fuda Bering bo\u011faz\u0131na ve hatta Amerika k\u0131tas\u0131n\u0131n kuzeyindeki Alaska yerlilerine kadar, bu inan\u0131\u015f\u0131n yay\u0131lm\u0131\u015f oldu\u011fudur. Ne olursa olsun, bu i\u00e7li ve g\u00fczel masal\u0131n, Kuzey Sibirya’daki Yakut T\u00fcrklerinde s\u00f6ylenen iki de\u011fi\u015fik anlat\u0131l\u0131\u015f\u0131n\u0131, burada \u00f6zetlemeden ge\u00e7emeyece\u011fiz.<\/p>\n

Annesiz bir k\u0131z varm\u0131\u015f, su ta\u015f\u0131rm\u0131\u015f s\u0131r\u0131kla,
\nGeceleri a\u011flarm\u0131\u015f, so\u011fuktan h\u0131\u00e7k\u0131r\u0131kla:
\n“Ey g\u00fczel ay, ey kutsal, ne olursun beni al!
\n“Buraya gel suya dal, e\u015f yap beni g\u00f6\u011fe Sal!”
\nDermi\u015f k\u0131z hayk\u0131r\u0131rm\u0131\u015f, hep aya yalvar\u0131rm\u0131\u015f,
\n\u0130mdada \u00e7a\u011f\u0131r\u0131rm\u0131\u015f, sesi g\u00f6\u011fe var\u0131rm\u0131\u015f.
\n\u00c7ok so\u011fuk bir geceymi\u015f k\u0131z yine suya gitmi\u015f,
\nAy da gece g\u00f6kteymi\u015f, k\u0131z i\u00e7in yere inmi\u015f.
\nAy hemen k\u0131z\u0131 alm\u0131\u015f, ta evine g\u00f6t\u00fcrm\u00fc\u015f,
\nAy her dolun olduk\u00e7a bu k\u0131z ay da g\u00f6r\u00fcnm\u00fc\u015f.<\/p>\n

Yakut T\u00fcrklerinde anlat\u0131lan di\u011fer de\u011fi\u015fik masalda, ayr\u0131ca bir de “\u00dcvey anne” motifi il\u00e2ve edilmi\u015ftir. Birinci masalda g\u00fcne\u015f yokken; burada ay\u0131n rakibi olarak ortaya \u00e7\u0131kmaktad\u0131r:<\/p>\n

Annesiz bir k\u0131z varm\u0131\u015f, s\u0131r\u0131kla su ta\u015f\u0131rm\u0131\u015f,
\n\u00dcvey anne y\u00fcz\u00fcnden, k\u0131z sabr\u0131n\u0131 ta\u015f\u0131rm\u0131\u015f.
\nKad\u0131n alayla dermi\u015f, k\u0131z biraz ge\u00e7 kal\u0131nca:
\n“B\u00fcy\u00fck adam olursun, ay g\u00fcn seni al\u0131nca!”
\nK\u0131z gece suya gitmi\u015f, dua etmi\u015f g\u00f6nl\u00fcnce,
\nAy hemen yere inmi\u015f, k\u0131z\u0131 yerde g\u00f6r\u00fcnce.
\nK\u0131z saklanm\u0131\u015f korkuyla, bir fundan\u0131n dibine,
\nAlm\u0131\u015f k\u0131z\u0131 fundayla, Ay g\u00f6t\u00fcrm\u00fc\u015f evine.<\/p>\n

Ay – Dede ile Yedi ba\u015fl\u0131 devin sava\u015f\u0131:<\/strong><\/p>\n

Eski T\u00fcrk inan\u0131\u015flar\u0131na g\u00f6re ay ile g\u00fcne\u015f, insanlara daima iyilik getiren ve onlar\u0131 koruyan iki kutsal kudretti. Ay ile g\u00fcne\u015f insano\u011flunu her zaman g\u00f6z alt\u0131nda bulundurur ve onlar\u0131 k\u00f6t\u00fc yola sapmadan korurlard\u0131. A\u015fa\u011f\u0131daki, Altay T\u00fcrklerinin anlatt\u0131klar\u0131 masal da, bunun bir \u00f6rne\u011fidir:<\/p>\n

\u00c7ok \u00e7ok eski \u00e7a\u011flarm\u0131\u015f b\u00fcy\u00fck\u00e7e bir dev varm\u0131\u015f,
\nNice \u00e7ok canlar alm\u0131\u015f, insano\u011flu az kalm\u0131\u015f.
\n\u0130nsanlar toplanm\u0131\u015flar, ta Tanr\u0131ya varm\u0131\u015flar,
\nKurtar bizi diyerek, Tanr\u0131ya yalvarm\u0131\u015flar.
\nBu \u00e7ok g\u00fc\u00e7 vazifeyi, Tanr\u0131 g\u00fcne\u015fe vermi\u015f,
\n“Yakar\u0131m ben d\u00fcnyay\u0131, ay yaps\u0131n i\u015fi dermi\u015f”.
\nAy d\u00fcnyaya inerken, hava da \u00e7ok so\u011fukmu\u015f,
\nDev b\u00f6\u011f\u00fcrtlen yer iken, a\u011fa\u00e7la g\u00f6\u011fe u\u00e7mu\u015f.
\nAy g\u00f6kte dolun iken dev ayda g\u00f6r\u00fcn\u00fcrm\u00fc\u015f,
\nB\u00f6\u011f\u00fcrtlenini yerken, ke\u00e7eye b\u00fcr\u00fcn\u00fcrm\u00fc\u015f.<\/p>\n

Bu efsanede de g\u00f6r\u00fcl\u00fcyor ki, g\u00fcne\u015f s\u0131cak, ay ise so\u011fuktur. Ay her girdi\u011fi yeri so\u011futur ve hatta so\u011fu\u011fu ile, g\u00fcne\u015fin bile yenemedi\u011fi yenemedi\u011fi k\u00f6t\u00fc ruhlar\u0131 yenebilirdi. Fakat ay\u0131n bu so\u011fu\u011fu insanlara zararl\u0131 de\u011fildi. \u0130nsanlar ona kar\u015f\u0131 kendilerini koruyabilirlerdi. Bundan \u00f6nceki efsaneler de ay, \u00f6ks\u00fcz k\u0131z\u0131 g\u00f6t\u00fcr\u00fcrken a\u011fac\u0131 da beraber alm\u0131\u015ft\u0131. Burada da a\u011fa\u00e7, devle beraber g\u00f6t\u00fcr\u00fclm\u00fc\u015ft\u00fcr. So\u011fuk b\u00f6lge T\u00fcrkleri taraf\u0131ndan anlat\u0131lan bu masallarda, aya ve so\u011fu\u011fa fazla \u00f6nem verilmi\u015ftir. Hatta g\u00fcne\u015fin s\u0131cakl\u0131\u011f\u0131 bile k\u00fc\u00e7\u00fcksenmi\u015ftir. Bu sebeple de g\u00fcne\u015f, aydan daha az g\u00fc\u00e7l\u00fc olarak g\u00f6sterilmi\u015ftir. G\u00fcne\u015fin, \u0131\u015f\u0131klar\u0131n\u0131 ve s\u0131cakl\u0131\u011f\u0131n\u0131 esirgedi\u011fi bu b\u00f6lge halklar\u0131n\u0131n b\u00f6yle d\u00fc\u015f\u00fcnmelerinde, elbette ki haklar\u0131 vard\u0131r.<\/p>\n

Ay-Dede’yi yiyen kurtlar:<\/strong><\/p>\n

Ay bazan, tepsi gibi b\u00fcy\u00fck ve parlak olur; bazan da k\u00fc\u00e7\u00fcl\u00fcr ve donukla\u015f\u0131r. Elbette ki insanlar, bunun sebebi nedir diye, ak\u0131llar\u0131n\u0131 yormu\u015f ve d\u00fc\u015f\u00fcnm\u00fc\u015flerdi. Ay ni\u00e7in k\u00fc\u00e7\u00fcl\u00fcr ve ni\u00e7in b\u00fcy\u00fcrd\u00fc? Herhalde ay, her k\u00fc\u00e7\u00fcld\u00fck\u00e7e onu bir \u015fey yemekte ve bitirmekte idi. Bunu yiyebilecek \u015fey de, kutsal kurtlardan ba\u015fka bir \u015fey olamazd\u0131:<\/p>\n

Ay her dolunla\u015ft\u0131k\u00e7a kurtlar ay\u0131lar yermi\u015f,
\nAy az\u0131c\u0131k kald\u0131k\u00e7a, kurt ay\u0131lar gidermi\u015f.
\nAy gider bir ay yatar, yaras\u0131n\u0131 sararm\u0131\u015f,
\n\u0130yile\u015ftik\u00e7e \u00e7\u0131kar, yine g\u00f6kte parlarm\u0131\u015f.
\nAy\u0131, kurtlar yakalar, iyice bir yolarm\u0131\u015f,
\nAy\u0131 yine gidip yatar, yaras\u0131 kan dolarm\u0131\u015f.<\/p>\n

Bu inan\u0131\u015f, Ortaasya ve Sibirya’da \u00e7ok yay\u0131lm\u0131\u015ft\u0131r. Fakat her kavim, bu ay\u0131n yeni\u015f ve par\u00e7alan\u0131\u015f\u0131n\u0131, kendi kutsal hayvanlar\u0131na yapt\u0131r\u0131yordu. Mesel\u00e2 Mo\u011follarla, Kuzey-Do\u011fu Sibirya’daki Gilyak’lar G\u00f6kteki ay\u0131, kendi k\u00f6peklerine; kuzey kutbuna yak\u0131n oturan halklar ise, ay\u0131lara yedirtiyorlard\u0131. Ama T\u00fcrk halklar\u0131na g\u00f6re k\u00f6pek, k\u00f6t\u00fc ve ad\u00ee bir hayvand\u0131. Kurtlar\u0131n yan\u0131nda da \u00e7ok g\u00fc\u00e7s\u00fcz kal\u0131yordu. Bu sebeple Yakut T\u00fcrkleri, di\u011fer kom\u015fular\u0131ndan ayr\u0131larak ay\u0131, kurtlara kovalat\u0131p ve sonra da onlara yedirtiyorlard\u0131.<\/p>\n

Altay T\u00fcrklerinde de ayn\u0131 efsaneyi g\u00f6r\u00fcyoruz. Yaln\u0131z burada, Kurtlar\u0131n yerine “Yedi ba\u015fl\u0131 dev<\/strong>” yani “Yelbegen<\/strong>” ge\u00e7mi\u015ftir. Bu Altay masal\u0131, ana motifler bak\u0131m\u0131ndan, “S\u0131r\u0131kla iki kova su ta\u015f\u0131yan\u00a0\u00f6kz\u00fcs k\u0131z<\/strong>” efsanesine de benzer. \u00d6ks\u00fcz k\u0131z efsanesindeki a\u011fa\u00e7 veya funda da ayda g\u00f6r\u00fclmektedir. Ancak Altaylarda, k\u0131z\u0131n yerine, dev ge\u00e7mi\u015ftir:<\/p>\n

Yedi ba\u015fl\u0131 Yelbegen, adl\u0131 b\u00fcy\u00fck dev varm\u0131\u015f,
\n\u00d6\u00e7 al\u0131r ay g\u00fcne\u015ften, onlar\u0131 yer yutarm\u0131\u015f.
\nB\u00fcy\u00fck Tanr\u0131 Bay-\u00dclgen, aya bakar sararm\u0131\u015f,
\nAy\u0131 bitirip yiyen, bu deve ok atarm\u0131\u015f.
\nDev bazan y\u0131ld\u0131zlar\u0131, kovalar g\u00f6t\u00fcr\u00fcrm\u00fc\u015f,
\nSonra da par\u00e7alarm\u0131\u015f, a\u011fz\u0131ndan t\u00fck\u00fcr\u00fcrm\u00fc\u015f.
\nY\u0131ld\u0131zlar bu azg\u0131ndan, ka\u00e7arm\u0131\u015f hep g\u00f6klere,
\nDev onlar\u0131 a\u011fz\u0131ndan, sa\u00e7arm\u0131\u015f hep g\u00f6klere.<\/p>\n

Yine Altay T\u00fcrklerine g\u00f6re, “Ay\u0131n tutulmas\u0131<\/strong>” olay\u0131 da, yine bu “Yedi ba\u015fl\u0131 dev<\/strong>” y\u00fcz\u00fcnden meydana gelirdi. Bunun i\u00e7in Altay T\u00fcrkleri ay tutuldu\u011fu zaman \u015f\u00f6yle derlerdi:<\/p>\n

“Yine Yelbegen, (Yani yedi ba\u015fl\u0131 dev) ay\u0131 yedi”.<\/p>\n

3- AYDAN T\u00dcREYEN T\u00dcRK SOYLARI<\/strong><\/p>\n

Uygurca O\u011fuz-n\u00e2me’de O\u011fuz-Han’\u0131n babas\u0131n\u0131n ad\u0131n\u0131n, “Ay-Han” oldu\u011fu s\u00f6ylenir. Maalesef, bu O\u011fuzn\u00e2me’nin ba\u015fk\u0131sm\u0131 kaybolmu\u015ftur. Bu sebeple, bu “Ay-Han”\u0131n kim oldu\u011funu anlayam\u0131yoruz. Bilindi\u011fi \u00fczere, O\u011fuz Han’\u0131n ikinci o\u011flunun ad\u0131 da, \u00c2y-Han” idi. Burada “Ay-Han” yaln\u0131zca bir \u00fcnvand\u0131r. Yoksa baz\u0131lar\u0131n\u0131n dedikleri gibi, Ay-Han, “Ay’\u0131n Han”\u0131, K\u00fcn-Han da “G\u00fcne\u015f’in Han’\u0131 de\u011fillerdi. Elbetteki Ay-Han, T\u00fcrk mitolojisinde ay’\u0131 temsil eden sembolik bir ad idi. T\u00fcrklere g\u00f6re ay, erkek idi. “Ay-Ata” deyim ve adlar\u0131, buradan geliyordu. T\u00fcrk-Mo\u011fol efsanelerinde “Ay’\u0131, \u00e7ocuk do\u011furtan bir baba olarak” da g\u00f6r\u00fcyoruz. Mesel\u00e2 \u00c7ingiz-Han’\u0131n atalar\u0131ndan Alan-Ko’a, ay \u0131\u015f\u0131\u011f\u0131ndan gebe kalm\u0131\u015ft\u0131. Baz\u0131 kaynaklar da, Ay’\u0131n bizzat \u00e7ad\u0131rdan i\u00e7eri girerek kad\u0131n\u0131 gebe b\u0131rakt\u0131klar\u0131n\u0131 s\u00f6ylerler. “T\u00fcrklerdeki G\u00f6k-Kurt (K\u00f6kb\u00f6ri) ise, g\u00f6kteki Tanr\u0131’n\u0131n, yerde \u015fekillenmi\u015f bir sembol\u00fc idi. bunun i\u00e7in de G\u00f6\u011f\u00fcn rengini alm\u0131\u015ft\u0131”. Aydan gebe kalan kad\u0131nlara ay, sar\u0131\u015f\u0131n bir adam \u015feklinde gelmi\u015f ve k\u00f6pek \u015feklinde gitmi\u015fti. \u00c7in’de “Alt\u0131n” ve “Sar\u0131 renk”, imparator’un bir sembol\u00fc idi. Bu sebeple Mo\u011fol efsanelerinde, \u00c7in tesirleri aran\u0131rsa, ihtiyats\u0131zl\u0131k olmayaca\u011f\u0131 kanaat\u0131nday\u0131z.<\/p>\n

4- YILDIZLAR\u00a0<\/strong><\/p>\n

“Kubbesini sert g\u00f6\u011f\u00fcn, gezegenler delmi\u015fler,
\n“So\u011fuklar \u00f6\u011f\u00fcn \u00f6\u011f\u00fcn, Yery\u00fcz\u00fcne gelmi\u015fler!…”<\/p>\n

Yakut T\u00fcrklerinin Efsanesi
\n<\/strong>
\nY\u0131ld\u0131z bilgisi, “Zaman<\/strong>” ve “Y\u00f6n<\/strong>” ler i\u00e7in \u00f6nemli idi:<\/p>\n

Y\u0131ld\u0131zlar T\u00fcrk kavimlerinde daima \u00f6nemli bir rol oynam\u0131\u015flard\u0131. Eskiden beri d\u00fcnyan\u0131n tan\u0131nm\u0131\u015f at yeti\u015ftirenleri ve sava\u015f\u00e7\u0131lar\u0131 olan T\u00fcrkler, y\u0131ld\u0131zlardan bir yandan g\u00fcnl\u00fck hayatlar\u0131nda istifade ederlerken, di\u011fer yandan da onlar i\u00e7in efsaneler d\u00fczm\u00fc\u015f ve \u015fiirler yazm\u0131\u015flard\u0131. \u0130yi bir y\u0131ld\u0131z bilgisi, at\u00e7\u0131 ve harp\u00e7\u0131 bir kavim i\u00e7in, hayati bir \u00f6nem ta\u015f\u0131rd\u0131. Ak\u0131nlar kervanlar\u0131n ve s\u00fcr\u00fclerin yola \u00e7\u0131k\u0131\u015f\u0131, meraya gidi\u015f, yat\u0131\u015f ve kalk\u0131\u015f, hep y\u0131ld\u0131zlara g\u00f6re yap\u0131l\u0131rd\u0131. Daha d\u00fcne kadar Anadolu’daki durum da b\u00f6yle idi. Bilhassa yaz aylar\u0131nda, \u015fafakla birlikte \u015fehirdeki pazarda bulunmak isteyen bir\u00e7ok k\u00f6yl\u00fclerimizin, yola \u00e7\u0131k\u0131\u015f saatlarini, \u00dclker y\u0131ld\u0131z\u0131n\u0131n durumuna g\u00f6re ayarlad\u0131klar\u0131n\u0131 yak\u0131ndan biliyoruz. Bu sebeple, Y\u0131ld\u0131z bilgisi, t\u00fcrkler aras\u0131nda ba\u015fl\u0131ca iki bak\u0131mdan \u00f6nemli say\u0131lm\u0131\u015ft\u0131.<\/p>\n

1. Vakti \u00f6\u011frenme bak\u0131m\u0131ndan, y\u0131ld\u0131z bilgisi \u00e7ok faydal\u0131 idi. \u00d6zellikle, yeni bir hayat\u0131n ba\u015flayaca\u011f\u0131 sabaha yak\u0131n saatlarda, bu konuda sa\u011flam bir bilgiye sahip olma, T\u00fcrk toplumuna b\u00fcy\u00fck faydalar sa\u011fl\u0131yordu.<\/p>\n

2. Y\u0131ld\u0131z bilgisi ile y\u00f6nleri ve yolu bulma, atl\u0131 ve sava\u015f\u00e7\u0131 kavimler i\u00e7in, ihmal edilemez bir bilgi idi.<\/p>\n

Gerek vakti ve gerekse yolu bulmak i\u00e7in, iyi kullan\u0131lan b\u00f6yle bilgiler, bir topluma bir\u00e7ok faydalar sa\u011fl\u0131yorlard\u0131. Yine ayn\u0131 bilgiler, o toplumun g\u00f6zlerini ve dikkatlerini de g\u00f6\u011fe \u00e7eviriyorlard\u0131. Bu ilgi, toplumda bir yandan sa\u011flam ve \u015fa\u015fmaz y\u0131ld\u0131z bilgisi meydana getirirken; di\u011fer yandan da g\u00f6\u011f\u00fcn ve Tanr\u0131n\u0131n, bu de\u011fi\u015fmez d\u00fczeni i\u00e7in, insanlarda hayranl\u0131k uyand\u0131rmaktan geri kalm\u0131yordu.<\/p>\n

Eski T\u00fcrk dini, ger\u00e7ek\u00e7i bir “G\u00f6k dini” idi:
\n<\/strong>
\nEfsaneler, birer sembol ile ifade edilmi\u015f, his ve inan\u0131\u015flar\u0131n, aynalar\u0131ndan ba\u015fka bir \u015fey de\u011fildirler. Bizce “\u00d6nemli olan efsaneler de\u011fil; onlar\u0131n k\u00f6klerinde yatan ve onlar\u0131n do\u011fu\u015flar\u0131na sebep olan dinler ve di\u011fer inan\u0131\u015flard\u0131r”. Bu inan\u00e7lar\u0131 bilmeden, T\u00fcrklerin g\u00f6k ve y\u0131ld\u0131zlar hakk\u0131nda s\u00f6yledikleri efsanelerin s\u0131rlar\u0131n\u0131 \u00e7\u00f6z\u00fcp ve a\u00e7\u0131klaman\u0131n imk\u00e2n\u0131 yoktur.<\/p>\n

T\u00fcrklerin hayat\u0131nda en \u00f6nemli rol oynayan \u015fey, “\u00c7ad\u0131r” idi B\u00fct\u00fcn hayatlar\u0131 burada ge\u00e7er ve aile ba\u011flar\u0131 da, bu yurt ile sembolle\u015firdi. Onlar \u00e7ad\u0131ra girdikleri zaman, d\u00fcnyalar\u0131 da g\u00f6kleri de hep kendi \u00e7ad\u0131rlar\u0131 olurdu. Babil metinlerinde bile, g\u00f6k bir \u00e7oban \u00e7ad\u0131r\u0131na benzetilirken, Ortaasya’l\u0131 nas\u0131l olurdu da, bu muhte\u015fem g\u00f6\u011f\u00fc, \u00e7ad\u0131r\u0131na ve yurduna benzetmezdi. \u0130\u015fte bizim bu konuda, hareket edece\u011fimiz en \u00f6nemli \u00e7\u0131k\u0131\u015f noktam\u0131z bu olacakt\u0131r. G\u00f6\u011f\u00fcn bir \u00e7ad\u0131ra nas\u0131l benzetildi\u011fi ve bu fikrin nas\u0131l geli\u015fti\u011fini, “Kutup Y\u0131ld\u0131z\u0131” ile ilgili b\u00f6l\u00fcm\u00fcm\u00fczde inceleyece\u011fiz.<\/p>\n

Ortaasya T\u00fcrk kavimleri taraf\u0131ndan umumiyetle “G\u00f6\u011f\u00fcn kap\u0131s\u0131” kutup y\u0131ld\u0131z\u0131n\u0131n bulundu\u011fu yer olarak kabul edilmi\u015ftir. Bunun da, ba\u015fka t\u00fcrl\u00fc bir d\u00fc\u015f\u00fcnceye dayand\u0131\u011f\u0131 anla\u015f\u0131l\u0131yordu. Eski geleneklerini b\u0131rakmam\u0131\u015f baz\u0131, Ortaasya boylar\u0131nda, bunun az \u00e7ok a\u00e7\u0131klamalar\u0131n\u0131 da bulabiliyoruz. Bir\u00e7ok T\u00fcrklere g\u00f6re g\u00f6kteki y\u0131ld\u0131zlar, G\u00f6k \u00e7ad\u0131r\u0131n\u0131n deliklerinden d\u00fcnyam\u0131za s\u0131zan \u0131\u015f\u0131klar idiler. Tabi\u00ee olarak bu, \u00e7ok ilksel bir a\u00e7\u0131klamad\u0131r. Herhalde G\u00f6kt\u00fcrk \u00e7a\u011f\u0131nda b\u00f6yle bir gelenek, itibar\u0131n\u0131 \u00e7oktan kaybetmi\u015fti. Fakat G\u00f6kt\u00fcrk halklar\u0131 aras\u0131nda bu inanc\u0131n, bir halk inan\u0131\u015f\u0131 olarak ya\u015famad\u0131\u011f\u0131n\u0131 da iddia edemeyiz. Ba\u015flang\u0131\u00e7tan beri s\u00f6yledi\u011fimiz gibi, “Halk inan\u0131\u015flar\u0131 ile devlet dini, ayr\u0131 geli\u015fme yollar\u0131 takip etmi\u015flerdi. T\u00fcrklerde, Devlet dini de, ana prensipler bak\u0131m\u0131ndan halk inan\u0131\u015flar\u0131na dayanmakla beraber, daha ger\u00e7ek\u00e7i ve i\u00e7timai bir yola girmi\u015f, ayr\u0131ca d\u00fcnyan\u0131n y\u00fcksek dinleri aras\u0131nda yer alm\u0131\u015ft\u0131r”. Halk ise daima mistisizme meyletmi\u015f ve g\u00fcnl\u00fck hastal\u0131k v.s. gibi i\u015fleri i\u00e7in de, dinlenen fevkal\u00e2de yard\u0131mlar ve \u00e7areler ummu\u015ftu. Bunu s\u00f6ylemekle, G\u00f6kt\u00fcrk devletinde, halk\u0131n devlet dinine inanmad\u0131\u011f\u0131n\u0131 demek istemiyoruz. Din, bir imam konusu oldu\u011fu kadar, b\u00fcy\u00fc v.s. gibi prati\u011fi de olan bir yoldur. \u015eamanlar\u0131n yapt\u0131\u011f\u0131 bu pratik i\u015fler, devletin b\u00fcy\u00fck din merasimlerinde herhalde b\u00fcy\u00fck bir \u00f6nem ta\u015f\u0131m\u0131yordu. Bununla beraber devletin y\u00fcksek din anlay\u0131\u015f\u0131n\u0131 anlayabilmek i\u00e7in, yine halk\u0131n bu iptida\u00ee geleneklerine bakmak icap etmektedir.<\/p>\n

“Mevsimlerin de\u011fi\u015fimi” de, y\u0131ld\u0131zlara g\u00f6re \u00f6\u011frenilebilirdi:<\/strong><\/p>\n

“G\u00f6\u011f\u00fcn kap\u0131s\u0131” olan kutup y\u0131ld\u0131z\u0131, hem kutsal ve hem de, b\u00fct\u00fcn gezegenlerin ba\u015flad\u0131\u011f\u0131 bir “Demir kaz\u0131k” idi. Uygurlar bu y\u0131ld\u0131za daha b\u00fcy\u00fck bir sayg\u0131 g\u00f6stererek, ona “Alt\u0131n kazuk” demi\u015flerdi. Kutup y\u0131ld\u0131z\u0131 parlakl\u0131\u011f\u0131n bir sembol\u00fc idi. “Kutup y\u0131ld\u0131z\u0131n\u0131n bulundu\u011fu yerden veya g\u00f6k kubbesinde meydana getirdi\u011fi kap\u0131dan, Tanr\u0131 insanlara \u015fefaat eder ve Kamlar (\u015eamanlar) da bu delikten Tanr\u0131 ile ilgi kurarlard\u0131. Bu kap\u0131, insanlar d\u00fcnyas\u0131 ile, g\u00f6kteki ruhlar d\u00fcnyas\u0131n\u0131n bir s\u0131n\u0131r\u0131 idi”. Bu sebeple bu yerin, di\u011fer y\u0131ld\u0131zlar\u0131n deliklerine nazaran, ayr\u0131 bir kutsall\u0131\u011f\u0131 vard\u0131. Ortaasya kavimlerine g\u00f6re, “Hava de\u011fi\u015fimleri”nin de, bu y\u0131ld\u0131zlarla b\u00fcy\u00fck bir ilgisi vard\u0131. Mesel\u00e2 Yakut T\u00fcrklerine g\u00f6re, “So\u011fuk havalar, di\u011fer gezegenlerin deliklerinden yery\u00fcz\u00fcne inerlerdi. Bu bak\u0131mdan bilhassa \u00dclker y\u0131ld\u0131z\u0131 b\u00fcy\u00fck bir \u00f6nem ta\u015f\u0131rd\u0131. Gezegenlerin y\u00fckselip al\u00e7almas\u0131 ile, so\u011fuk veya s\u0131cak havalar\u0131n gelece\u011fi, \u00e7o\u011fu zamanda isabetli olarak s\u00f6ylenirdi”. Anla\u015f\u0131l\u0131yor ki, “Y\u0131ld\u0131z bilgisi” ile “Efsane”nin de \u00e7ok yak\u0131n ilgileri vard\u0131. Mesel\u00e2 Kuzey-Do\u011fu Asya’da “B\u00fcy\u00fckay\u0131 burcunun kuyru\u011funun d\u00f6nd\u00fc\u011f\u00fc y\u00f6ne g\u00f6re, mevsim de de\u011fi\u015firdi. B\u00fcy\u00fckay\u0131 burcunun kuyru\u011fu, kuzeyde ise k\u0131\u015f; bat\u0131da ise, sonbahar; g\u00fcneyde ise, yaz ve do\u011fuda ise, ilkbahar gelirdi”. Bundan da anla\u015f\u0131l\u0131yor ki, Ortaasya kavimleri, bir yandan y\u0131ld\u0131zlar hakk\u0131nda efsaneler d\u00fczerken, di\u011fer yandan da y\u0131ld\u0131zlar\u0131n gezi\u015fleri ve y\u00f6nleri hakk\u0131nda, az \u00e7ok bilgiye sahip idiler.<\/p>\n

Eski T\u00fcrklerde “\u00dclker” s\u00f6z\u00fc, “Gezegen y\u0131ld\u0131z\u0131” kar\u015f\u0131l\u0131\u011f\u0131 idi:<\/strong><\/p>\n

T\u00fcrkler ba\u015flang\u0131\u00e7ta b\u00fct\u00fcn gezegenler i\u00e7in “\u00dclker” veya “\u00dclgel” deyimini kullan\u0131yorlard\u0131. Bu deyim sonradan, di\u011ferlerinden ayr\u0131la ayr\u0131la, en sonunda “\u00dclker” y\u0131ld\u0131z\u0131 i\u00e7in bir ad olmu\u015ftur. Yakut T\u00fcrklerinin leh\u00e7esinde “\u00dcrgel” s\u00f6z\u00fc, bug\u00fcn bile, “G\u00f6k deli\u011fi” anlam\u0131na kullan\u0131lmaktad\u0131r. Hatta \u015f\u00f6yle, g\u00fczel bir efsane de vard\u0131r:<\/p>\n

Bir zamanlar delikmi\u015f, nedense g\u00f6k kubbesi,
\nDondurmu\u015f hi\u00e7 dinmemi\u015f r\u00fczg\u00e2r\u0131n so\u011fuk sesi.
\nYakut adl\u0131 T\u00fcrklerde kahraman bir er varm\u0131\u015f,
\nNe var diye g\u00f6klerde, gezegenlere varm\u0131\u015f.
\nKubbesini sert g\u00f6\u011f\u00fcn, gezegenler delmi\u015fler,
\nSo\u011fuklar \u00f6\u011f\u00fcn \u00f6\u011f\u00fcn, yery\u00fcz\u00fcne gelmi\u015fler.
\nBu er \u00e7ok kurt avlam\u0131\u015f deriler haz\u0131rlam\u0131\u015f,
\nOtuz eldiven yapm\u0131\u015f, ta g\u00f6klere f\u0131rlam\u0131\u015f.
\nEr G\u00f6kleri kapam\u0131\u015f, so\u011fu\u011fu yenmi\u015f, inmi\u015f.
\nS\u0131cak g\u00fcnler ba\u015flam\u0131\u015f eski so\u011fuklar dinmi\u015f.<\/p>\n

G\u00f6kteki gezegenlerin deliklerinden so\u011fuk geliyormu\u015f. Bunun \u00f6n\u00fcne ge\u00e7mek i\u00e7in de, Yakutlar\u0131n efsanev\u00ee kahraman\u0131 bu \u00e7areyi bulmu\u015f. Fakat 30 \u00e7ift “Kurt baca\u011f\u0131 derisinden eldiven” yapt\u0131rmas\u0131n\u0131n sebebi, pek anla\u015f\u0131lam\u0131yor. Kurt derisinin k\u00f6k olarak de\u011feri, bilinen bir \u015feydir. \u00d6yle anla\u015f\u0131l\u0131yor ki, dondurucu so\u011fuklar vard\u0131 ve buna tahamm\u00fcl edebilmek i\u00e7in de, b\u00f6yle bir yol se\u00e7ilmi\u015fti. K\u00fcrkleri daha k\u0131ymetli olan hayvanlar var iken, derisi ni\u00e7in se\u00e7ilmi\u015fti? \u0130\u015fte bu nokta ile T\u00fcrk mitolojisine girilmi\u015f olunuyordu.<\/p>\n

S\u0131cak ve so\u011fuk havalar, y\u0131ld\u0131zlar\u0131n hareketine ba\u011fl\u0131yd\u0131:
\n<\/strong>
\nGezegenlerin y\u00fckselip al\u00e7almas\u0131 ve yahut da yava\u015f veya S\u00fcr’atli y\u00fcr\u00fcr gibi g\u00f6r\u00fcnmesi de, hava de\u011fi\u015fikliklerini g\u00f6steren bir belirti gibi kabul edilirdi. Gezegenlerin s\u00fcr’atli gezinmeleri s\u0131cak havalar\u0131n, yava\u015flamalar\u0131 da so\u011fuk havalar\u0131n gelece\u011fine bir i\u015faret idi. Yine Yakut T\u00fcrklerine ait a\u015fa\u011f\u0131daki efsane, yukar\u0131daki inan\u0131\u015flar\u0131 tamamlar bir durumdur. Onlara g\u00f6re havalar, ba\u015flang\u0131\u00e7ta \u00e7ok daha so\u011fuk idi. fakat sonradan yava\u015f yava\u015f \u0131s\u0131nma\u011fa ba\u015flam\u0131\u015ft\u0131:<\/p>\n

Uzunmu\u015f b\u00fct\u00fcn k\u0131\u015flar, nedense bir zamanlar,
\n\u00c7ok da k\u0131saym\u0131\u015f yazlar yaz g\u00f6rmemi\u015f insanlar.
\nBir a\u011fa\u00e7 etraf\u0131nda, gezegenler d\u00f6nermi\u015f,
\nD\u00f6n\u00fc\u015f yava\u015flad\u0131k\u00e7a, ate\u015fleri s\u00f6nermi\u015f.
\nBir g\u00fcn gelmi\u015f ki hepsi \u00e7ok yava\u015f d\u00f6n\u00fc\u015fm\u00fc\u015fler,
\nOlmu\u015flar duran tepsi, hep birden s\u00f6nm\u00fc\u015fler.
\nGezegenler bir iple, ba\u011fl\u0131ym\u0131\u015f bu a\u011faca,
\nBir \u015eaman k\u0131l\u0131c\u0131yla, da\u011f\u0131tm\u0131\u015f her buca\u011fa.
\nY\u0131ld\u0131zlar \u0131s\u0131nm\u0131\u015flar, d\u00f6nd\u00fck\u00e7e \u00e7ok s\u00fcr’atli,
\nD\u00fcnyay\u0131 \u0131s\u0131tm\u0131\u015flar, olmu\u015flar bir boz atl\u0131.<\/p>\n

Yukar\u0131da efsaneden de anla\u015f\u0131l\u0131yor ki, “Gezegenler ba\u015flang\u0131\u00e7ta g\u00f6\u011f\u00fcn ana ve ilk y\u0131ld\u0131zlar\u0131 olarak kabul edilmi\u015flerdi”. \u00d6b\u00fcr y\u0131ld\u0131zlar ise art\u0131k, zamanla ortaya \u00e7\u0131km\u0131\u015flard\u0131.<\/p>\n

Gezegenlerin, Kutup y\u0131ld\u0131z\u0131 etraf\u0131nda d\u00f6nmeleri:
\n<\/strong>
\nBu konuyu gezegenlerle ilgili b\u00f6l\u00fcm\u00fcm\u00fczde birer, birer ele alaca\u011f\u0131z. T\u00fcrklerin “Demir kaz\u0131k<\/strong>” veya “Alt\u0131n kaz\u0131k<\/strong>” dedikleri Kutup y\u0131ld\u0131z\u0131, di\u011fer b\u00fct\u00fcn bur\u00e7lar\u0131n eksenini te\u015fkil ediyordu. Art\u0131k di\u011fer bur\u00e7lar, onun etraf\u0131nda d\u00f6n\u00fcyorlard\u0131. Kutup y\u0131ld\u0131z\u0131na en yak\u0131n olan bur\u00e7, K\u00fc\u00e7\u00fckay\u0131 burcu idi. “T\u00fcrklere g\u00f6re bu bur\u00e7, Kutup y\u0131ld\u0131z\u0131na tak\u0131lan bir araba oku ile, araba \u00e7eken, iki at idiler. Bunlar bir eksen etraf\u0131nda, m\u00fctemadiyen g\u00f6k y\u00fcz\u00fcnde d\u00f6n\u00fcp duruyorlard\u0131. Ondan sonra gelen B\u00fcy\u00fckay\u0131 burcu da, 7 kurt veya 7 vah\u015fi k\u00f6pek idiler. Onlar da bu iki at\u0131 yemek i\u00e7in, g\u00f6kte onlar\u0131 kovalay\u0131p d\u00f6n\u00fcyorlard\u0131. Fakat Demir kaz\u0131k, yani Kutup y\u0131ld\u0131z\u0131na demir zincirlerle ba\u011fland\u0131klar\u0131 i\u00e7in, onlar\u0131 tutam\u0131yorlard\u0131. Zaten zincirlerini kopar\u0131p da, bu i\u015fi yapm\u0131\u015f olsalard\u0131, d\u00fcnyan\u0131n sonu gelecekti<\/strong>“. K\u0131rg\u0131z T\u00fcrkleri bunu demekle, G\u00f6k ve Tanr\u0131n\u0131n b\u00fcy\u00fck d\u00fczeninden s\u00f6z a\u00e7\u0131yorlar ve k\u00e2inat\u0131n varl\u0131\u011f\u0131n\u0131 veya yoklu\u011funu bu d\u00fczenin devam\u0131na ba\u011fl\u0131yorlard\u0131.<\/p>\n

D\u00dcNYANIN KUTUP YILDIZI EKSEN\u0130NDE D\u00d6NMES\u0130<\/strong><\/p>\n

“G\u00f6\u011f\u00fc k\u00f6t\u00fc ruh basm\u0131\u015f, inmesin yere diye,
\n“Tanr\u0131 bir \u00e7ad\u0131r asm\u0131\u015f, koca bir direk ile!…”
\nYakut T\u00fcrklerinin Efsanesi .
\n<\/strong>
\nB\u00fct\u00fcn gezegenler ve bur\u00e7lar, Kutup y\u0131ld\u0131z\u0131 etraf\u0131nda d\u00f6nerlerken, d\u00fcnya bir Kutup y\u0131ld\u0131z\u0131n\u0131n ekseninde d\u00f6n\u00fcyordu. \u00c7\u00fcnk\u00fc D\u00fcnya Kutup y\u0131ld\u0131z\u0131na bir “Demir kaz\u0131k”, “Demir a\u011fa\u00e7” veyahut da bir “Demir da\u011f” ile ba\u011flanm\u0131\u015ft\u0131. Bu konular\u0131 Kutup y\u0131ld\u0131z\u0131 ile ilgili b\u00f6l\u00fcm\u00fcm\u00fczde, yeniden ve daha derin olarak ele alaca\u011f\u0131z. Bir ger\u00e7ek varsa, “Ortaasya ve Sibirya mitolojisinin d\u00fcnyan\u0131n d\u00f6nd\u00fc\u011f\u00fcne inand\u0131\u011f\u0131d\u0131r<\/strong>“. ObiUgorlar\u0131 bu d\u00f6n\u00fc\u015f\u00fc bir efsane ile de s\u00fcslemi\u015flerdi. Prof. Rasony, bu konuda yaz\u0131lm\u0131\u015f macarca bir makaleyi de, bize \u00f6zetlemek l\u00fbtfunda bulundular. Bu mesele ile ilgili olarak s\u00f6ylenmi\u015f, bir Kuzey-Bat\u0131 Sibirya efsanesi, k\u0131saca \u015f\u00f6yledir:<\/p>\n

Tanr\u0131 yeni bir d\u00fcnya, yaratma \u00f6zl\u00fcyormu\u015f,
\nYaratm\u0131\u015f ama d\u00fcnya, durmadan d\u00f6n\u00fcyormu\u015f,
\nTanr\u0131’n\u0131n el\u00e7isi de, bir “Ana-Tanr\u0131” imi\u015f,
\nOnun d\u00fc\u015f\u00fcncesi de, az\u0131c\u0131k ayr\u0131 imi\u015f.
\nBu d\u00f6n\u00fc\u015f Tanr\u0131 demi\u015f: “Birazc\u0131k yava\u015flas\u0131n!”
\nSonra k\u0131z\u0131nca demi\u015f, “Art\u0131k Tufan ba\u015flas\u0131n!”
\nSular d\u00fcnyay\u0131 basm\u0131\u015f ruhlar d\u00fcnyadan ka\u00e7m\u0131\u015f.
\nU\u00e7up g\u00f6kte gezenler yer d\u00f6nerken hep \u015fa\u015fm\u0131\u015f.
\nD\u00fcnya tekerlek gibi, hi\u00e7 durmadan d\u00f6nermi\u015f,
\nSonra ate\u015fli sular, bas\u0131nca az s\u00f6nermi\u015f. .<\/p>\n

Yukar\u0131da ayr\u0131 olarak verdi\u011fimiz bir Yakut efsanesinde y\u0131ld\u0131zlar\u0131n yava\u015f d\u00f6nd\u00fc\u011f\u00fc ve bunun i\u00e7in de havalar\u0131n so\u011fuk oldu\u011fu s\u00f6yleniyordu. Havalar\u0131n \u0131s\u0131nmas\u0131 i\u00e7in, y\u0131ld\u0131zlar\u0131n \u00e7abuk d\u00f6nmesi de, yine bu efsaneye g\u00f6re, bir \u015fart gibi g\u00f6steriliyordu. Burada ise, ba\u015flang\u0131\u00e7ta d\u00fcnyan\u0131n, \u00e7ok \u00e7abuk d\u00f6nd\u00fc\u011f\u00fc ifade edilmektedir. Efsanede, bundan dolay\u0131 d\u00fcnyan\u0131n s\u0131cak m\u0131 veya so\u011fuk mu oldu\u011fu pek s\u00f6ylenmiyor. Fakat bundan anlad\u0131\u011f\u0131m\u0131z bir \u00f6nemli nokta var ise, D\u00fcnya ve y\u0131ld\u0131zlar\u0131n yava\u015f veya s\u00fcr’atli d\u00f6nmelerinin, Ortaasya ve Sibirya mitolojisinde \u00f6nemli bir motif oldu\u011fudur.<\/p>\n

Di\u011fer Y\u0131ld\u0131zlar ve T\u00fcrkler:
\n<\/strong>
\n“Zuhal (Saturn) y\u0131ld\u0131z\u0131n\u0131 eski T\u00fcrkler, iyi tan\u0131yorlard\u0131. Baz\u0131 eski T\u00fcrk kitaplar\u0131nda bu y\u0131ld\u0131z\u0131n ad\u0131 da ge\u00e7er. Fakat bu ad, hen\u00fcz daha kesin olarak okunmam\u0131\u015ft\u0131r. K\u00fclt\u00fcr hazinemiz Kutadgu Bilig, bu y\u0131ld\u0131z i\u00e7in \u015f\u00f6yle diyor:<\/p>\n

“En \u00fcst\u00fcn Z\u00fchal (Sekentir)’dir, en \u00f6nde y\u00fcr\u00fcr,
\n“\u0130ki y\u0131l, sekiz ay bir evde kal\u0131r!…”<\/p>\n

“M\u00fc\u015fteri” (Jupiter), eski T\u00fcrklerin takvim bilgilerinde, \u00f6nemli bir rol oynard\u0131. Jupiter’in, eski t\u00fcrk\u00e7e ad\u0131 “Eren-t\u00fcz” idi. XI. y\u00fczy\u0131ldan sonra T\u00fcrkler bu y\u0131ld\u0131za “Ongay” deme\u011fe ba\u015flam\u0131\u015flard\u0131. Bug\u00fcn Anadolumuzun bir \u00e7ok yerlerinde, bu y\u0131ld\u0131za “\u00d6ngay” veya “\u00d6ngey” ad\u0131 verilmesi de, \u00fczerinde durulmas\u0131 gereken \u00f6nemli bir meseledir. “Oniki hayvanl\u0131 T\u00fcrk takvimi, oniki gezegen burcun, d\u00f6n\u00fc\u015f s\u00fcrelerine g\u00f6re kurulmu\u015ftu”. Jupiter’in d\u00f6n\u00fc\u015f s\u00fcresi de, oniki burcun d\u00f6n\u00fc\u015flerine yak\u0131nd\u0131. Bu bak\u0131mdan T\u00fcrkler, Jupiter’e b\u00fcy\u00fck bir \u00f6nem vermi\u015flerdi. Kutadgu Bilig, bu y\u0131ld\u0131z i\u00e7in \u015f\u00f6yle diyordu:<\/p>\n

“Ondan sonrada gelir, ikinci olur Onay,
\n“Her evde kal\u0131r on ay, ayr\u0131ca da iki ay!…!
\n“Merih<\/strong>” (Mars) y\u0131ld\u0131z\u0131n\u0131n “K\u0131z\u0131l rengi<\/strong>” T\u00fcrklerin g\u00f6zlerinden ka\u00e7mam\u0131\u015ft\u0131r. Avrupa’da bu y\u0131ld\u0131za, “K\u0131rm\u0131z\u0131 y\u0131ld\u0131z<\/strong>” diyenler yok de\u011fildir. Eski T\u00fcrkler ise, Merih y\u0131ld\u0131z\u0131na “Bak\u0131r Sokum<\/strong>” derlerdi. T\u00fcrk mitolojisi ve d\u00fc\u015f\u00fcncesi bak\u0131m\u0131ndan, Kutup y\u0131ld\u0131z\u0131, yani “Demir kaz\u0131k<\/strong>” la bir benzerli\u011fi vard\u0131. Anadolu’da Merih’e, “Yald\u0131r\u0131k<\/strong>” da derler. Bu da, \u00e7ok eski t\u00fcrk\u00e7e deyimdir. Karahanl\u0131lar \u00e7a\u011f\u0131nda T\u00fcrkler Merih’e “K\u00fcr\u00fcd<\/strong>” deme\u011fe ba\u015flam\u0131\u015flard\u0131. T\u00fcrklere g\u00f6re Merih y\u0131ld\u0131z\u0131, korkun\u00e7 ve ate\u015fi ile her \u015feyi yakan bir y\u0131ld\u0131zd\u0131. “Bak\u0131r sokum” ad\u0131 da bundan dolay\u0131 verilmi\u015f olmal\u0131yd\u0131. Kutadgu Bilig, onun i\u00e7in \u015f\u00f6yle diyordu:<\/p>\n

“\u00dc\u00e7\u00fcnc\u00fc Merih (K\u00fcr\u00fcd) gelir, korku\u00e7 gururlu y\u00fcr\u00fcr,
\n“Bir defa kime baksa, ye\u015fermi\u015f bile kurur!…”<\/p>\n

“Utarit<\/strong>” (Merk\u00fcr) u\u011furlu bir y\u0131ld\u0131zd\u0131. Bunun i\u00e7in eski T\u00fcrkler de ona, “Tilek<\/strong>” yani “Dilek<\/strong>” derlerdi. Utarit’e kar\u015f\u0131 dilekler, dilenir ve bu dile\u011fin yerine getirilmesi beklenirdi. Yine \u00e7ok eski bir T\u00fcrk \u015fairi olan Yusuf Has Hacib, onun i\u00e7in \u015f\u00f6yle diyordu:<\/p>\n

“Sonra geldi arzu, “Tilek” arzular,
\n“Kime yak\u0131n gelse, \u00f6z\u00fcne ba\u011flar!…”<\/p>\n

T\u00fcrkler bur\u00e7lar\u0131 da \u00e7ok iyi tan\u0131rlard\u0131:
\n<\/strong>
\nT\u00fcrkler, “Ko\u00e7 burcu<\/strong>” na, “Kuzu<\/strong>“; “Bo\u011fa burcu<\/strong>” na da “Ud<\/strong>” yani “\u00d6k\u00fcz<\/strong>” burcu derlerdi. Sonradan bo\u011fa denmi\u015ftir. “\u0130kizler<\/strong>” burcu i\u00e7in s\u00f6ylenen “Erendir<\/strong>” ile “Akrep<\/strong>” burcunun T\u00fcrk\u00e7e adlar\u0131 “Ku\u00e7\u0131k<\/strong>” da, \u00e7ok eski t\u00fcrk\u00e7e deyimlerdir. Kutadgu Bilig, bu bur\u00e7lar\u0131 \u015f\u00f6yle anlat\u0131yor:<\/p>\n

“Yaz y\u0131ld\u0131z\u0131 Kuzu, sonra da Bo\u011fa (ud) gelir,
\n“\u0130kizler (Erendir), Akrep (Ku\u00e7\u0131k) ile, dost\u00e7a yan yana gelir!…”<\/p>\n

Eski T\u00fcrkler, “Arslan burcu<\/strong>” na, yine “Arslan<\/strong>” derlerdi. “Ba\u015fak burcu<\/strong>” i\u00e7in ise, “Bu\u011fday<\/strong>\u00a0” veya “Bu\u011fday ba\u015f\u0131<\/strong>” deyimi kullan\u0131rd\u0131. “Yenge\u00e7<\/strong>” burcuna da “\u00c7adan<\/strong>” yani \u00e7ayan derlerdi:<\/p>\n

“G\u00f6k arslan burcu ile, kom\u015fu bu\u011fday ba\u015f\u0131,
\n“Sonra Terazi burcu (\u00dclg\u00fc), oldu\u011fu Yengecin (\u00c7adan) e\u015fi!…”<\/p>\n

“O\u011flak, Kova, Bal\u0131k<\/strong>” bur\u00e7lar\u0131n\u0131n adlar\u0131 eski t\u00fcrk\u00e7ede de de\u011fi\u015fik de\u011fildi. Eski T\u00fcrkler, Kova’ya “Ko\u011fa<\/strong>” derlerdi. Kova’n\u0131n daha eski t\u00fcrk\u00e7esi ise, “K\u00f6nek<\/strong>“ti:<\/p>\n

“Sonra da geldi O\u011flak, Kova (K\u00f6nek), ile hem Bal\u0131k,
\n“Bunlar do\u011farsa e\u011fer, ayd\u0131n olur, g\u00f6k kal\u0131k!…”<\/p>\n

Anadolu’da T\u00fcrkler, \u0130sl\u00e2miyetin ve Bat\u0131n\u0131n tesirleri alt\u0131nda Kova burcuna, “Saka y\u0131ld\u0131z\u0131” da demi\u015flerdi.<\/p>\n

T\u00fcrk Halk edebiyat\u0131nda y\u0131ld\u0131zlar:
\n<\/strong>
\nEski T\u00fcrk s\u00f6zl\u00fcklerinde y\u0131ld\u0131zlar hakk\u0131nda \u00e7ok bilgi vard\u0131r. Fakat bunlar\u0131 mitolojideki yerlerine yerle\u015ftiremedi\u011fimiz i\u00e7in hepsinden s\u00f6z a\u00e7amad\u0131k. “Kutadgu Bilig” de oldu\u011fu gibi, yerin \u00e7i\u00e7e\u011fini g\u00f6\u011f\u00fcn y\u0131ld\u0131zlar\u0131na benzeten halk \u015fiirleri de yok de\u011fildiler. Mesel\u00e2 Erci\u015fli Emrah’\u0131n \u015fu \u015fiiri bunun i\u00e7in g\u00fczel bir \u00f6rnektir:<\/p>\n

“Kap\u0131da yay\u0131l\u0131r Koyunla kuzu,
\n“Yerin \u00e7i\u00e7e\u011fisin, g\u00f6\u011f\u00fcn y\u0131ld\u0131z\u0131”.<\/p>\n

Ordu i\u00e7indeki asker say\u0131lar\u0131n\u0131 g\u00f6kteki y\u0131ld\u0131zlara benzetme de, eski T\u00fcrk edebiyat\u0131n\u0131n bir \u00f6zelli\u011fidir. Ger\u00e7i bu benzetme\u011fe, \u0130ran edebiyat\u0131nda da rastlan\u0131rd\u0131. Fakat Karacao\u011flan herhalde bundan habersizdi.<\/p>\n

“Karacao\u011flan der ki, burda durulmaz,
\n“G\u00f6kteki y\u0131ld\u0131zdan \u00e7oktur say\u0131lmaz!”<\/p>\n

T\u00fcrk halk edebiyat\u0131nda, y\u0131ld\u0131zlar i\u00e7in s\u00f6ylenmi\u015f \u00e7ok \u015fey vard\u0131r. Bekta\u015f\u00ee “Devriye” lerinde s\u0131k s\u0131k bur\u00e7lardan ve dervi\u015flerin bu bur\u00e7lara u\u011frad\u0131klar\u0131ndan s\u00f6z a\u00e7\u0131l\u0131r. Bu, “\u0130nsan-\u0131 k\u00e2mil” in ruhunun yapt\u0131\u011f\u0131 devirle ilgilidir. Yoksa devriyeler \u00f6zel olarak bur\u00e7lar i\u00e7in s\u00f6ylenmi\u015f \u015fiirler de\u011fil idiler.<\/p>\n

5. KUTUP YILDIZI<\/strong><\/p>\n

“Derler Kutup Y\u0131ld\u0131z\u0131, G\u00f6kteki bir kap\u0131dan,
\n” Ayd\u0131nlat\u0131rm\u0131\u015f bizi, nur verir \u00fcst yap\u0131dan!…”<\/p>\n

Eski T\u00fcrk Efsanesi
\n<\/strong>
\nTanr\u0131, d\u00fcnya ile y\u0131ld\u0131zlar\u0131 Kutup y\u0131ld\u0131z\u0131na ba\u011flam\u0131\u015f:<\/strong><\/p>\n

Kutup y\u0131ld\u0131z\u0131 T\u00fcrk mitolojisinin uzay ile ilgili, kozmolojik d\u00fc\u015f\u00fcnce d\u00fczeninin, temel noktas\u0131n\u0131 meydana getirdi. “G\u00f6\u011f\u00fcn dire\u011fi<\/strong>“, “Kap\u0131s\u0131<\/strong>” hep kutup y\u0131ld\u0131z\u0131ndan ge\u00e7erdi. B\u00fct\u00fcn gezegenler de Kutup y\u0131ld\u0131z\u0131n\u0131n etraf\u0131nda d\u00f6nerdi. Onlara g\u00f6re bu d\u00fczenin bozulmas\u0131 demek, d\u00fcnya ve k\u00e2inat\u0131n sonu demekti. Eski T\u00fcrk mitolojisine g\u00f6re, “D\u00fcnya da d\u00f6n\u00fcyordu. D\u00fcnyan\u0131n bu d\u00f6n\u00fc\u015f\u00fc, hem kendi ve hem de kutup y\u0131ld\u0131z\u0131 ekseninde meydana geliyordu. \u00c7\u00fcnk\u00fc d\u00fcnya, Kutup y\u0131ld\u0131z\u0131 ile g\u00f6\u011fe ba\u011fl\u0131 idi<\/strong>“. D\u00fcnyan\u0131n d\u00f6n\u00fc\u015f\u00fc \u00fczerinde, bu b\u00f6l\u00fcm\u00fcn giri\u015finde biraz bilgi vermi\u015ftik.<\/p>\n

Uygurlar Kutup y\u0131ld\u0131z\u0131na “Altun Kazuk<\/strong>“, yani “Alt\u0131n kaz\u0131k<\/strong>” derlerdi. Di\u011fer T\u00fcrkler ise, ona genel olarak “Temir-Kaz\u0131k<\/strong>” yani “Demir Kaz\u0131k” demi\u015flerdi. B\u00f6yle denmesinin sebebi de, yukar\u0131da k\u0131sa olarak s\u00f6yledi\u011fimiz ve a\u015fa\u011f\u0131da da geni\u015f olarak a\u00e7\u0131klayaca\u011f\u0131m\u0131z gibi, bu y\u0131ld\u0131z\u0131n g\u00f6\u011f\u00fcn dire\u011fi gibi tasavvur edilmesinden ileri geliyordu. Buradaki “Kazuk<\/strong>” veya “Kaz\u0131k<\/strong>” s\u00f6z\u00fc, bug\u00fcnk\u00fc T\u00fcrk\u00e7emizdeki anlam\u0131n\u0131, az \u00e7ok kar\u015f\u0131lamaktad\u0131r.<\/p>\n

Anadolu’da, eski T\u00fcrk mitolojisinin Kutup Y\u0131ld\u0131z\u0131 ile ilgili izleri, h\u00e2l\u00e2 ya\u015famaktad\u0131r. Zaten, “Demir kaz\u0131k<\/strong>“, “Demir Direk<\/strong>” gibi s\u00f6zlerimiz, Anadolu T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn de kutup y\u0131ld\u0131z\u0131 i\u00e7in kulland\u0131klar\u0131 m\u00fc\u015fterek deyimlerdir. Bu y\u0131ld\u0131za, baz\u0131 yerlerde de “Kulu\u00e7ka<\/strong>” da denir. Bu ad da, y\u0131ld\u0131z\u0131n hareket etmemesinden dolay\u0131 verilmi\u015f olmal\u0131 idi.<\/p>\n

T\u00fcrk\u00e7ede “kaz\u0131k<\/strong>” demek, yerinde duran k\u0131m\u0131ldamayan, tahta veya demirden yap\u0131lm\u0131\u015f, b\u00fcy\u00fck bir \u00e7ividir. Buna ba\u011flanan atlar da hayvanlar da onun etarf\u0131nda d\u00f6ner dururlard\u0131. Kutuh y\u0131ld\u0131z\u0131 da gezmeyen bir y\u0131ld\u0131zd\u0131r. Yine T\u00fcrk mitolojisine g\u00f6re, “Uzaydaki b\u00fct\u00fcn y\u0131ld\u0131zlar, t\u0131pk\u0131 bir at gibi ona ba\u011flanm\u0131\u015f ve onun etraf\u0131nda d\u00f6nerler<\/strong>“. Ayn\u0131 zamanda “G\u00f6\u011f\u00fcn g\u00f6be\u011fi<\/strong>” de yine Kutup y\u0131ld\u0131z\u0131 idi. \u0130\u015fte T\u00fcrklerin, g\u00f6kteki y\u0131ld\u0131zlar\u0131n\u0131n d\u00fczeni hakk\u0131ndaki astronomik d\u00fc\u015f\u00fcncelerini ve uzay (Macrocosmos) ile ilgili tasavvurlar\u0131n\u0131, b\u00f6ylece \u00f6zetledikten sonra, konunun daha derinlerine inebiliriz.<\/p>\n

Kutup Y\u0131ld\u0131z\u0131, “Parlakl\u0131k” sembol\u00fc:<\/strong><\/p>\n

T\u00fcrk mitoljisinde Kutup y\u0131ld\u0131z\u0131, “Parlakl\u0131\u011f\u0131n bir sembol\u00fc gibi idi. Ate\u015f gibi parlayan bir \u015fey, ate\u015f ile de\u011fil de; “Kutup y\u0131ld\u0131z\u0131 gibi<\/strong>” \u015feklinde tarif edilirdi. G\u00fcne\u015f, \u0131\u015f\u0131k ve s\u0131cakl\u0131k sa\u00e7an bir varl\u0131k idi. kutup y\u0131ld\u0131z\u0131n\u0131n \u00f6zelli\u011fi ise, yaln\u0131zca parlamak ve parlak olmakt\u0131. Uygurca O\u011fuz-Ka\u011fan destan\u0131na g\u00f6re, “O\u011fuz Han bir g\u00fcn bir yerde Tanr\u0131ya dua ediyor ve yalvar\u0131yormu\u015f. Tam bu s\u0131rada, etraf\u0131 birden bir karanl\u0131k basm\u0131\u015f ve g\u00f6kten, ay’dan da, g\u00fcne\u015ften de, parlak bir \u0131\u015f\u0131k inmi\u015f. I\u015f\u0131\u011f\u0131n i\u00e7inde g\u00fczel bir k\u0131z oturuyor ve ba\u015f\u0131ndaki bir ta\u00e7 da, par\u0131l par\u0131l parl\u0131yormu\u015f. Ta\u00e7 o kadar parlakm\u0131\u015f ki, parlakl\u0131\u011f\u0131 t\u0131pk\u0131 Kutup y\u0131ld\u0131z\u0131n\u0131n, yani Alt\u0131n Kaz\u0131k’\u0131 and\u0131r\u0131yormu\u015f<\/strong>“. Bu konu ile ilgili terc\u00fcmeleri O\u011fuz destan\u0131na ait b\u00f6l\u00fcm\u00fcm\u00fczde vermi\u015f bulunuyoruz.<\/p>\n

Kutup Y\u0131ld\u0131z\u0131n\u0131n, bir “Demir a\u011fa\u00e7” gibi d\u00fc\u015f\u00fcn\u00fclmesi:
\n<\/strong>
\nAz evvel “Kaz\u0131k” deyimi \u00fczerinde durmu\u015f ve bunun bir “Direk” anlam\u0131na da gelip gelmeyece\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fck. A\u015fa\u011f\u0131da verece\u011fimiz \u00f6rnekler bize g\u00f6sterecektir ki, Kutup y\u0131ld\u0131z\u0131 hem bir “Direk” ve hem de “Kaz\u0131k” olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fc. T\u00fcrkler bu dire\u011fi, biraz da bir “Demir a\u011fa\u00e7<\/strong>” gibi d\u00fc\u015f\u00fcnm\u00fc\u015fler ve bunu, kendi uzay (yani kozmolojik) g\u00f6r\u00fc\u015flerine uydurmu\u015flard\u0131. Ergenekon Efsanesi’ni incelerken g\u00f6sterdi\u011fimiz gibi, nas\u0131l bir “Demir da\u011f<\/strong>” var idiyse; bunun yan\u0131nda, Kutup y\u0131ld\u0131z\u0131 ile ilgili olarak, bir de “Demir a\u011fa\u00e7” d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fc. Yaln\u0131z \u00f6nemli olan nokta \u015fu idi: Bu demir a\u011fa\u00e7la, “Hayat a\u011fac\u0131<\/strong>“n\u0131 birbirine kar\u0131\u015ft\u0131rmamak l\u00e2z\u0131md\u0131r. Avrupa kavimlerinde ve Cermen’lerde de, b\u00f6yle bir g\u00f6k dire\u011fi d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fc. Avrupa mitolojisinde buna, “Universalis Columna<\/strong>” yani “Uzay veya k\u00e2inat\u0131n dire\u011fi” veya s\u00fctunu denmi\u015fti. Ayr\u0131ca bu s\u00fctun, Kutup y\u0131ld\u0131z\u0131 ile de m\u00fcnasebete getirilmi\u015fti. T\u00fcrkler bu s\u00fctununa daha fazla canl\u0131l\u0131k vermi\u015f ve onu bir a\u011fa\u00e7 olarak d\u00fc\u015f\u00fcnm\u00fc\u015flerdi.<\/p>\n

G\u00f6kteki g\u00fcne\u015fin, y\u0131ld\u0131zlar\u0131n ve hatta bulutlar\u0131n hareket etmesi, insanlara g\u00f6\u011f\u00fcn bir eksen etraf\u0131nda d\u00f6nd\u00fc\u011f\u00fc hissini veriyor. Elbetteki d\u00fcnya da bu eksene ba\u011fl\u0131 idi. Onlarla birlikte d\u00fcnya da d\u00f6n\u00fcyordu. Ama en \u00f6nemli olan g\u00f6\u011f\u00fcn d\u00f6nmesi idi. Sibirya ve Ortaasya kavimleri bu fikir \u00fczerinde birle\u015fmi\u015flerdi. Ama T\u00fcrkler, daha ziyade Kutup y\u0131ld\u0131z\u0131na \u00f6nem vermi\u015fler, g\u00f6\u011f\u00fcn ve b\u00fct\u00fcn \u00e2lemin onun etraf\u0131nda d\u00f6nd\u00fc\u011f\u00fcne inanm\u0131\u015flard\u0131. T\u00fcrkler bunun i\u00e7in Kutup y\u0131ld\u0131z\u0131na “Demir Kaz\u0131k<\/strong>” demi\u015fler; fakat y\u00fcksek bir edebiyat ve k\u00fclt\u00fcre sahip olan Uygur’lar ise, buna daha da, b\u00fcy\u00fck bir \u00f6nem vererek “Altun Kazuk<\/strong>” deyimini kullanagelmi\u015flerdi. \u00d6yle anla\u015f\u0131l\u0131yor ki Uygurlar\u0131n bu deyimi, sonradan Mo\u011follara da ge\u00e7mi\u015f ve Buryat, Kalmuk v.s. gibi Mo\u011fol kabileleri de, Kutup y\u0131ld\u0131z\u0131na b\u00f6yle deme\u011fe ba\u015flam\u0131\u015flard\u0131. Uygurlar\u0131n Cengiz-Han ve o\u011fullar\u0131 ile, kurduklar\u0131 devletler \u00fczerine yapt\u0131klar\u0131 tesirleri iyi bilenler i\u00e7in, b\u00f6yle bir tesir, gayet tabi\u00ee g\u00f6r\u00fclebilirdi. Ama Mo\u011follar i\u00e7in, ezel\u00ee ve y\u00fcksek bir k\u00fclt\u00fcr d\u00fc\u015f\u00fcnenler, ayr\u0131ca Ortaasya tarihinin ince noktalar\u0131n\u0131 bilmeyenler i\u00e7in ise, ger\u00e7ekler karanl\u0131kt\u0131r.<\/p>\n

Yakut T\u00fcrkleri, “Demir Kaz\u0131k” deyimine daha da mitolojik bir canl\u0131l\u0131k vermi\u015fler ve buna “Demir-a\u011fa\u00e7” demi\u015flerdi. Onlara g\u00f6re, “Yer ile g\u00f6k yarat\u0131lma\u011fa ve yava\u015f yava\u015f b\u00fcy\u00fcme\u011fe ba\u015flad\u0131\u011f\u0131 zaman, bu demir a\u011fa\u00e7 da onlarla beraber ye\u015fermi\u015f ve yine onlarla beraber b\u00fcy\u00fcyerek, yerle g\u00f6k aras\u0131nda y\u00fckselmi\u015f idi”. T\u00fcrk mitolojisindeki “Demir-da\u011f” motifini Ergenekon efsanesi ile ilgili b\u00f6l\u00fcm\u00fcm\u00fczde incelemi\u015ftik. \u015eimdi burada bir de demir a\u011fa\u00e7 ortaya \u00e7\u0131kmaktad\u0131r. B\u00f6ylece Ortaasya T\u00fcrklerinin demir kaz\u0131\u011f\u0131n\u0131n yerine. Yakutlarda demir bir a\u011fa\u00e7 ge\u00e7mi\u015f bulunuyordu. Kutup y\u0131ld\u0131z\u0131 bu a\u011fac\u0131n tepesindeydi. G\u00f6k ve b\u00fct\u00fcn uzay da, bu a\u011fac\u0131n ekseninde d\u00f6n\u00fcyordu.<\/p>\n

Kutup y\u0131ld\u0131z\u0131n\u0131n bir “At kaz\u0131\u011f\u0131” gibi d\u00fc\u015f\u00fcn\u00fclmesi:
\n<\/strong>
\nAt ile ilgili efsaneler, Ortaasya’da ya\u015fam\u0131\u015f ve ya\u015famakta olan kavimleri, d\u00fcnya mitolojilerinden ay\u0131ran, en belirli \u00f6zellikler olmu\u015flard\u0131. Zaten bug\u00fcnk\u00fc t\u00fck\u00e7emizde de “Kaz\u0131k” s\u00f6z\u00fc, hareketsizli\u011fin ve bir yere ba\u011flan\u0131\u015f\u0131n ifadesidir. Ortaasya T\u00fcrk mitolojisi, g\u00fcnl\u00fck hayatta \u00f6nemli yer tutan e\u015fyalar\u0131n, hayvanlar\u0131n ve olaylar\u0131n sembol\u00fc, bir s\u00f6ylenmesinden ba\u015fka bir \u015fey de\u011fildi. T\u00fcrkler, uzaya da, kendi evleri ve yaylalar\u0131 gibi d\u00fc\u015f\u00fcnm\u00fc\u015fler ve bu d\u00fc\u015f\u00fcnce d\u00fczeninden hareket ederek, uzaydaki varl\u0131klara da, b\u00f6yle ad ve deyimler buluvermi\u015flerdi. Kutup y\u0131ld\u0131z\u0131n\u0131n da bir “At kaz\u0131\u011f\u0131” \u015feklinde d\u00fc\u015f\u00fcn\u00fclmesi, \u015f\u00fcphesiz ki T\u00fcrk mitolojisine en \u00e7ok yak\u0131\u015fan bir e\u011filim olmu\u015ftur. Bu konu ile ilgili \u00f6rnekleri, a\u015fa\u011f\u0131da k\u0131sa olarak verme\u011fe \u00e7al\u0131\u015faca\u011f\u0131z:<\/p>\n

K\u00fc\u00e7\u00fckay\u0131 burcunu incelerken g\u00f6sterece\u011fimiz gibi, bu burcun kutup y\u0131ld\u0131z\u0131n\u0131n en yak\u0131n olan iki y\u0131ld\u0131z\u0131, birer at olarak tasavvur edilmi\u015flerdi. Arkadaki d\u00f6rt y\u0131ld\u0131z ise, bir g\u00f6k arabas\u0131 idi. tabi\u00ee olarak bu atlar\u0131n yularlar\u0131 Demir-Kaz\u0131k, yani Kutup y\u0131ld\u0131z\u0131na ba\u011flanm\u0131\u015flard\u0131 ve onun etraf\u0131nda d\u00f6n\u00fcp duruyorlard\u0131. B\u00fcy\u00fck ve K\u00fc\u00e7\u00fckay\u0131 bur\u00e7lar\u0131 ile ilgili b\u00f6l\u00fcmlerimizde de s\u00f6yleyece\u011fimiz gibi, B\u00fcy\u00fckay\u0131 burcu da, yine bu Demir-Kaz\u0131k’a ba\u011flanm\u0131\u015f, “7 kurt” veya “vah\u015fi k\u00f6pek idiler.<\/p>\n

Yakut T\u00fcrkleri de baz\u0131 masallarda Demir-A\u011fa\u00e7 deyimi yerine, “At-Kaz\u0131\u011f\u0131” s\u00f6z\u00fcn\u00fc kullan\u0131yorlard\u0131. Buna, “Toyon” deyimini de il\u00e2ve ederek onu kutsalla\u015ft\u0131r\u0131yor ve bir nevi, ikinci derecede bir Tanr\u0131 olarak g\u00f6r\u00fcyorlard\u0131.<\/p>\n

Yine bir Yakut efsanesi, yerle g\u00f6k aras\u0131nda ye\u015feren ve b\u00fcy\u00fcyen bu Demir-A\u011fa\u00e7’dan s\u00f6z a\u00e7makta ve ona baz\u0131 il\u00e2veler de yapmaktad\u0131r. Bu efsaneye g\u00f6re Demir-a\u011faca, yedi tane Ren geyi\u011fi ba\u011fl\u0131 imi\u015f, bunlar, ba\u011flar\u0131n\u0131 koparmak ister ve bunun i\u00e7in de a\u011fac\u0131n etraf\u0131nda ko\u015far, dururlarm\u0131\u015f. Kutup y\u0131ld\u0131z\u0131na ba\u011fl\u0131 iki at, 7 kurt ve 7 k\u00f6pekten sonra, bir de ortaya 7 Ren geyi\u011fi \u00e7\u0131karmaktad\u0131r. Yakutlar\u0131n ya\u015fad\u0131\u011f\u0131 buzlu tundralar, Ren geyi\u011fi b\u00f6lgeleridir. Bu sebeple Ren geyi\u011fi burada daha \u00f6ne ge\u00e7mi\u015ftir. Yakut efsanelerinde at da \u00e7oktur. \u00d6yle anla\u015f\u0131l\u0131yor ki, bu \u00f6rnekler i\u00e7inde, T\u00fcrk mitolojisine en \u00e7ok yak\u0131\u015fan motifler, Kutup y\u0131ld\u0131z\u0131na ba\u011fl\u0131 olan “Atlar” ile “7 kurt” idiler.<\/p>\n

“At kaz\u0131\u011f\u0131” T\u00fcrkler i\u00e7in \u00e7ok \u00f6nemli bir aletti:
\n<\/strong>
\n\u015eunu unutmamal\u0131y\u0131z ki, “G\u00f6\u011f\u00fcn dire\u011fi” veya “Demir a\u011fa\u00e7” v.s. gibi mitolojik motiflere ra\u011fmen, “At kaz\u0131\u011f\u0131” eski T\u00fcrklerde daha \u00f6nemli say\u0131l\u0131yordu: “T\u00fcrk\u00fcn \u00e7ad\u0131r\u0131n\u0131n veya evinin \u00f6n\u00fcnde, en k\u0131ymetli \u015feyi say\u0131lan at\u0131n\u0131 tutan ve at\u0131n\u0131n emniyetini sa\u011flayan \u00f6nemli e\u015fyalar\u0131ndan biri de, at kaz\u0131\u011f\u0131 idi. T\u00fcrk mitolojisi temellerini mistik d\u00fc\u015f\u00fcnceden almam\u0131\u015ft\u0131”. T\u00fcrkler daha ziyade, g\u00fcnl\u00fck hayatlar\u0131nda her an beraber olduklar\u0131 \u015feylere birer \u015fahsiyet vererek mitolojilerini meydana getirmi\u015flerdi.<\/p>\n

Ortaasya’da ya\u015fayan atl\u0131 T\u00fcrklerin, her birinin evinin \u00f6n\u00fcnde, bir at kaz\u0131\u011f\u0131 vard\u0131: “T\u00fcrkler, Tanr\u0131lar\u0131n\u0131 da kendileri gibi d\u00fc\u015f\u00fcn\u00fcyorlar ve onun da kutsal bir at\u0131 oldu\u011funu, bu at\u0131n da bir kaz\u0131\u011fa ba\u011flanmas\u0131n\u0131n gerekti\u011fini tasavvur ediyorlard\u0131<\/strong>“. Katanof baz\u0131 T\u00fcrk hik\u00e2ye ve efsanelerinde “Tanr\u0131n\u0131n evi ile at\u0131n\u0131 ba\u011flad\u0131\u011f\u0131 bir kaz\u0131ktan” da s\u00f6z a\u00e7\u0131yor. Bu h\u00e2kayelerde s\u00f6z\u00fc ge\u00e7en kaz\u0131\u011f\u0131n, Kutup y\u0131ld\u0131z\u0131 oldu\u011funa dair herhangi bir a\u00e7\u0131klamada bulunulmam\u0131\u015ft\u0131r. Bunu mis\u00e2l olarak vermekten maksad\u0131m\u0131z, b\u00f6yle bir d\u00fc\u015f\u00fcncenin de var oldu\u011funu belirtmek i\u00e7indir. T\u00fcrklere nazaran, \u00e7ok daha ilksel bir hayat ya\u015fayan; fakat Proto-Mo\u011fol k\u00fclt\u00fcr\u00fcn\u00fcn bozulmam\u0131\u015f bir\u00e7ok \u00f6zelliklerini h\u00e2l\u00e2 kendi i\u00e7lerinde ya\u015fatan Buryatlarda da, bu konu ile ilgili bir efnase vard\u0131: “Buryatlarda, demirci ve demircilikle ilgili inan\u0131\u015flar, \u00f6nemli bir yer tutmu\u015flard\u0131. Bir efsaneye g\u00f6re demircilerin ba\u015f Tanr\u0131s\u0131 Bo\u015fintoy’un 9 o\u011flu, insanlara da demircilik san’at\u0131n\u0131 \u00f6\u011fretmi\u015flerdi. Bu 9 demirci, Kutup y\u0131ld\u0131z\u0131ndan bir at kaz\u0131\u011f\u0131 ve Alt\u0131n-Deniz ad\u0131 verilen denizden de, bir yar\u0131\u015f yeri yapm\u0131\u015flard\u0131<\/strong>“. Demircilerin, Kutup y\u0131ld\u0131z\u0131ndan bir at kaz\u0131\u011f\u0131 yapt\u0131klar\u0131na bak\u0131l\u0131rsa, Kutup y\u0131ld\u0131z\u0131n\u0131n da demir olmas\u0131 gerekiyordu. Yer yer s\u00f6yledi\u011fimiz gibi Buryatlarda Demircilik san’at\u0131, pek yay\u0131lm\u0131\u015f de\u011fildi. Onlara g\u00f6re, ate\u015fle oynayan ve bir sihirbaz\u0131 benzeyen Demirciler, b\u00fcy\u00fck \u015eamanlar olmal\u0131 idiler.<\/p>\n

B\u00fct\u00fcn y\u0131ld\u0131zlar\u0131n, bir ba\u011fla Kutup y\u0131ld\u0131z\u0131na ba\u011flanm\u0131\u015f olmas\u0131, yaln\u0131z T\u00fcrklere \u00f6zel bir inan\u0131\u015f de\u011fildi. Hint mitolojisinde ve Avrupal\u0131larda da, bu d\u00fc\u015f\u00fcnce d\u00fczenlerini g\u00f6r\u00fcyoruz. T\u00fcrklerin onlardan fark\u0131, bu d\u00fczeni at kaz\u0131\u011f\u0131, at arabas\u0131 veya 7 kurt gibi kendilerinin g\u00fcnl\u00fck hayatlar\u0131n\u0131n birer par\u00e7as\u0131 olan sembollerle ifade etmi\u015f olmalar\u0131 idi.<\/p>\n

Kutup y\u0131ld\u0131z\u0131n\u0131n “G\u00f6\u011f\u00fcn kap\u0131s\u0131” olarak d\u00fc\u015f\u00fcn\u00fclmesi:<\/strong><\/p>\n

Ortaasya ve Altay mitolojisine g\u00f6re Kutup y\u0131ld\u0131z\u0131, yerden g\u00f6\u011fe a\u00e7\u0131lan bir kap\u0131 gibi idi. Tanr\u0131n\u0131n bu kap\u0131s\u0131 herkesede a\u00e7\u0131k de\u011fildi. E\u011fer Tanr\u0131n\u0131n bu kap\u0131s\u0131 a\u00e7\u0131l\u0131rsa, insanlar Tanr\u0131ya s\u0131\u011f\u0131nabilirlerdi. Ger\u00e7i di\u011fer y\u0131ld\u0131zlar da g\u00f6\u011f\u00fcn birer deli\u011fi gibi d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015flerdi. Fakat, “Orta kap\u0131 ve Tanr\u0131 yolu, ancak Kutup y\u0131ld\u0131z\u0131 kap\u0131s\u0131” idi. \u00dclker ile ilgili b\u00f6l\u00fcm\u00fcm\u00fczde de s\u00f6yledi\u011fimiz gibi bu y\u0131ld\u0131z\u0131n deliklerinden ancak k\u00f6t\u00fc ve so\u011fuk havalar girebilirdi. Kutup y\u0131ld\u0131z\u0131 kap\u0131s\u0131 ile, Tanr\u0131 \u00fclkelerinin ba\u015flad\u0131\u011f\u0131, bir gedik veya ge\u00e7itti. G\u00f6\u011fe \u00e7\u0131kan erkek \u015eamanlar, bu kap\u0131ya kadar \u00e7\u0131kar ve daha \u00f6tesine gidemezlerdi. Orada kendilerini, Tanr\u0131n\u0131n el\u00e7ileri olan ruhlar, (Utku\u00e7\u0131) lar kar\u015f\u0131lar ve \u015eamanlarla konu\u015furlard\u0131. Bundan sonra da \u015eamanlar, yeniden yere inerlerdi. Bundan \u00f6teye insanlar ve a\u015fa\u011f\u0131s\u0131na da, kutsal ruhlar ge\u00e7emezlerdi. Bu suretle madd\u00ee ve manev\u00ee d\u00fcnya, birbirinden ayr\u0131lm\u0131\u015f oluyordu. Fakat baz\u0131 Altay efsanelerinde, “Bu ge\u00e7it baz\u0131 \u015eamanlar taraf\u0131ndan se\u00e7ilmi\u015fti. Kutup y\u0131ld\u0131z\u0131 g\u00f6\u011f\u00fcn 5. kat\u0131nda idi. 6. kat\u0131nda ay ve 7. kat\u0131nda ise g\u00fcne\u015f vard\u0131”. Tabi\u00ee olarak, g\u00f6\u011f\u00fc 7 kat olarak tasavvur eden T\u00fcrk efsanelerine g\u00f6re bu b\u00f6yledir. G\u00f6\u011f\u00fcn 9 kat oldu\u011fu b\u00f6lgelerde ise durum de\u011fi\u015fir.<\/p>\n

T\u00fcrklerin Kutup y\u0131ld\u0131z\u0131 ile ilgili inan\u00e7lar\u0131, yerli ve k\u00f6kl\u00fc idi:
\n<\/strong>
\nGer\u00e7ekten Altay mitolojisinde, “G\u00f6k kap\u0131s\u0131” d\u00fc\u015f\u00fcncesi \u00e7ok yayg\u0131nd\u0131. Fakat bunlar\u0131n baz\u0131lar\u0131, yerli bir d\u00fc\u015f\u00fcnceden meydana gelmi\u015fler ve bir\u00e7oklar\u0131 da, d\u0131\u015f tesirlerin alt\u0131nda kal\u0131narak s\u00f6ylenmi\u015flerdi. D\u0131\u015far\u0131dan gelen bu tesirler de, az \u00e7ok yerli d\u00fc\u015f\u00fcncelere benzetilerek anlat\u0131ld\u0131\u011f\u0131 i\u00e7in, eski yabanc\u0131 \u015fekillerini kaybetmi\u015flerdi. Mesel\u00e2 “Y\u0131ld\u0131z d\u00fc\u015fmesi inanc\u0131<\/strong>“, bug\u00fcnk\u00fc Anadolu T\u00fcrkl\u00fc\u011f\u00fcnde yayg\u0131nd\u0131r. Avrupa ve Asya’n\u0131n bir \u00e7ok milletleri de b\u00f6yle bir olaya inan\u0131rlard\u0131. Art\u0131k bu d\u00fc\u015f\u00fcnce, insanl\u0131\u011f\u0131n mal\u0131 olmu\u015ftur, diyebiliriz. Fakat b\u00f6yle bir inan\u0131\u015f\u0131n yayg\u0131n olarak g\u00f6r\u00fclmesi, T\u00fcrklerin bu inanc\u0131 muhakkak olarak d\u0131\u015far\u0131dan ald\u0131klar\u0131n\u0131 g\u00f6steren bir delil say\u0131lmaz. Bir de, bu fikrin anlat\u0131l\u0131\u015f ve ifade edili\u015f \u015fekillerine bakmak l\u00e2z\u0131md\u0131r.<\/p>\n

Tabi\u00ee olarak b\u00f6yle bir d\u00fc\u015f\u00fcncenin meydana gelmesine, baz\u0131 temel tasavvurlar\u0131n tesirleri de olmu\u015ftur. G\u00f6ky\u00fcz\u00fc bir \u00e7ad\u0131r gibi d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Bunun sonucu olarak, bu \u00e7ad\u0131r\u0131n delikleri de yine zihinler de birer y\u0131ld\u0131z olmu\u015flard\u0131. Bu duruma g\u00f6re “Y\u0131ld\u0131z d\u00fc\u015fmesi” nin nereden ve nas\u0131l olabilece\u011fini, a\u015fa\u011f\u0131daki Yakut T\u00fcrklerine ait inan\u0131\u015f\u0131n yard\u0131m\u0131 ile daha kolay anlayabiliriz:<\/p>\n

Tanr\u0131 bir \u00e7ad\u0131r kurmu\u015f, yery\u00fcz\u00fcn\u00fc kaplam\u0131\u015f,
\nG\u00f6ky\u00fcz\u00fc \u00e7ad\u0131r olmu\u015f, d\u00fcnyam\u0131z\u0131 saklam\u0131\u015f.
\nG\u00f6\u011f\u00fc k\u00f6t\u00fc ruh basm\u0131\u015f, yere inmesin diye,
\nTanr\u0131 \u00e7ad\u0131r\u0131 a\u015fm\u0131\u015f, bir koca direk ile.
\nBu direk d\u00fcnyan\u0131n tam ortas\u0131ndan uzarm\u0131\u015f,
\nKutup y\u0131ld\u0131z\u0131n\u0131 da, tam alt\u0131ndan tutarm\u0131\u015f.
\nBu \u00e7ad\u0131r d\u0131\u015f\u0131ndaki, uzay ayd\u0131nl\u0131k imi\u015f,
\nKubbenin i\u00e7indeki yerse karanl\u0131k imi\u015f.
\nD\u00fcnya ayd\u0131nl\u0131k olmu\u015f, Tanr\u0131 delikler a\u00e7m\u0131\u015f,
\nDelikler y\u0131ld\u0131z olmu\u015f, d\u00fcnyaya \u0131\u015f\u0131k sa\u00e7m\u0131\u015f.<\/p>\n

G\u00f6\u011f\u00fcn, yuvarlak bir \u00e7ad\u0131r gibi d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f olmas\u0131, yaln\u0131zca T\u00fcrklerde g\u00f6r\u00fclen bir inan\u00e7 de\u011fildir. Eski Babil metinleri de g\u00f6\u011fe, “Yery\u00fcz\u00fcn\u00fcn \u00e7oban \u00c7ad\u0131r\u0131” demi\u015flerdi. Tevrat ise g\u00f6\u011f\u00fc, “D\u00fcnya y\u00fcz\u00fcne gerilmi\u015f bir t\u00fcl veya \u00e7ad\u0131ra” benzetmi\u015fti. Bizce bu d\u00fc\u015f\u00fcnceyi, hemen bir Babil veya Tevrat tesiri olarak saymak, ilmi bir hareket olmasa gerektir. Herhalde Evrasya’n\u0131n T\u00fcrk ve Cermen atl\u0131 g\u00f6\u00e7ebelerinde \u00e7ad\u0131r, Babil halk\u0131na nazaran daha \u00f6nemli bir rol oynuyordu. Esasen Ortaasya ve Sibirya g\u00f6\u00e7ebelerinde \u00e7ad\u0131r, g\u00f6\u011f\u00fcn bir nevi, k\u00fc\u00e7\u00fck bir sembol\u00fc gibi idi. din t\u00f6renlerinde de, \u00e7ad\u0131r\u0131n i\u00e7ine girilir ve sanki g\u00f6\u011f\u00fcn katlar\u0131nda geziliyormu\u015f gibi hareket edilirdi.<\/p>\n

Al\u0131nt\u0131…<\/p>\n","protected":false},"excerpt":{"rendered":"

“Ne Ay, ne G\u00fcne\u015f varm\u0131\u015f, insanlar u\u00e7arlarm\u0131\u015f. “U\u00e7anlar \u0131s\u0131 verir, \u0131\u015f\u0131klar sa\u00e7arlarm\u0131\u015f…” T\u00fcrk\u00a0– Altay Efsanesinden 1-G\u00dcNE\u015e T\u00fcrk mitolojisinde g\u00fcne\u015f, \u00f6nceleri daha b\u00fcy\u00fck bir \u00f6neme sahipti. M.S. 763 de Uygurlar “Mani” mezhebini kabul edince, yava\u015f yava\u015f “Ay”da b\u00fcy\u00fck bir \u00f6nem kazanma\u011fa ba\u015flam\u0131\u015ft\u0131. Bununla beraber B\u00fcy\u00fck Hun Devleti zaman\u0131nda hem g\u00fcne\u015fe, hem de aya, ayr\u0131 ayr\u0131 sayg\u0131 …<\/p>\n","protected":false},"author":4,"featured_media":1465,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[34],"tags":[],"class_list":["post-1464","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-turk-tarihi"],"_links":{"self":[{"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts\/1464","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/comments?post=1464"}],"version-history":[{"count":4,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts\/1464\/revisions"}],"predecessor-version":[{"id":1477,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts\/1464\/revisions\/1477"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/media\/1465"}],"wp:attachment":[{"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/media?parent=1464"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/categories?post=1464"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/tags?post=1464"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}