{"id":805,"date":"2015-06-22T07:45:47","date_gmt":"2015-06-22T04:45:47","guid":{"rendered":"http:\/\/kosmosmacerasi.com\/v1\/?p=805"},"modified":"2015-06-22T07:45:47","modified_gmt":"2015-06-22T04:45:47","slug":"yunan-mitolojisinde-cinler","status":"publish","type":"post","link":"http:\/\/kosmosmacerasi.com\/v1\/2015\/06\/yunan-mitolojisinde-cinler\/","title":{"rendered":"YUNAN M\u0130TOLOJ\u0130S\u0130NDE C\u0130NLER"},"content":{"rendered":"

Folklorik anlamda \u201ccin\u201d teriminin kar\u015f\u0131l\u0131\u011f\u0131n\u0131, Eski Yunan mitolojisinde \u201cdaimon\u201d olarak buluyoruz. \u0130\u015fler ve G\u00fcnler adl\u0131 eserinin Soylar Efsanesi b\u00f6l\u00fcm\u00fcnde (106-201), \u00f6l\u00fcms\u00fcz tanr\u0131lar\u0131n pe\u015f pe\u015fe be\u015f insan soyunu yaratt\u0131\u011f\u0131n\u0131 s\u00f6yler Hesiodos. Titanlar\u0131n en ulusu olan tanr\u0131 Kronos, ilk insan soyunu topraktan de\u011fil de alt\u0131n madeninden yaratm\u0131\u015f. Bu ilk soy, tanr\u0131lar gibi dertsiz belas\u0131z, b\u00fcy\u00fck bir mutluluk i\u00e7inde uzun bir d\u00f6nem ya\u015fam\u0131\u015flar.<\/p>\n

Vakitleri tamam olunca da tatl\u0131 uykulara dalarak huzur i\u00e7inde \u00f6lm\u00fc\u015fler. \u0130kinci soy ise alt\u0131ndan daha az de\u011ferli olan g\u00fcm\u00fc\u015f madeninden yarat\u0131lm\u0131\u015f. Fakat ilk soy gibi de\u011filmi\u015f bunlar. Ergin \u00e7a\u011fa geldiklerinde ta\u015fk\u0131nl\u0131klar yapmaya ba\u015flam\u0131\u015flar. Bu s\u0131rada babas\u0131 Kronos\u2019u taht\u0131ndan devirip yerine ge\u00e7en Olympos\u2019daki tanr\u0131 Zeus, g\u00fcm\u00fc\u015f soylu insanlar\u0131n kendisine gereken sayg\u0131y\u0131 g\u00f6stermemesine \u00e7ok \u00f6fkelenmi\u015f ve hepsini yerin dibine g\u00f6mm\u00fc\u015f.<\/p>\n

Zeus da babas\u0131 gibi yeni bir soy yaratmak istemi\u015f ve b\u00f6ylece \u00fc\u00e7\u00fcnc\u00fc olarak tun\u00e7tan mamul insanlar \u00e7\u0131km\u0131\u015f ortaya. Fakat Zeus bu arada ba\u015f tanr\u0131 olu\u015fundan \u00f6nce yarat\u0131lan soylar\u0131 da unutmam\u0131\u015f. Alt\u0131n \u00e7a\u011f\u0131n uykuya dalarak g\u00f6\u00e7\u00fcp gitmi\u015f insanlar\u0131n\u0131n iyi birer cin (daimon) olmas\u0131n\u0131 dilemi\u015f Zeus. Ama kendisine ta\u015fk\u0131nl\u0131k ettikleri i\u00e7in topra\u011fa g\u00f6md\u00fc\u011f\u00fc g\u00fcm\u00fc\u015f \u00e7a\u011f soyundan olanlar\u0131 da yeralt\u0131 cinlerine d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f.<\/p>\n

Zeus\u2019un yaratt\u0131\u011f\u0131 \u00fc\u00e7\u00fcnc\u00fc soy ise, bir \u00f6ncekinden de az\u0131l\u0131 \u00e7\u0131km\u0131\u015f. Aralar\u0131nda sava\u015farak kendi kendilerini yok etmi\u015fler. Ama Zeus bununla yetinmeyip d\u00f6rd\u00fcnc\u00fc bir soy yaratm\u0131\u015f. Yar\u0131 tanr\u0131 kahramanlar i\u015fte bu soydan meydana gelmi\u015fler. D\u00f6rd\u00fcnc\u00fc soyun devri tamamland\u0131\u011f\u0131nda, tanr\u0131 Zeus, d\u00fcnyan\u0131n s\u0131n\u0131rlar\u0131ndaki adalarda \u00f6l\u00fcms\u00fcz bir hayat vermi\u015f bu g\u00f6z\u00fc pek kahramanlara. Ard\u0131ndan da be\u015finci soyu demirden yaratm\u0131\u015f.<\/p>\n

Hesiodos eserinde, kendisinin demir soyundan biri olmas\u0131ndan dert yanar ve \u015f\u00f6yle der: \u201cKe\u015fke bu soydakilerden biri olmasayd\u0131m ben. Ke\u015fke daha \u00f6nce \u00f6lseydim veya daha do\u011fmasayd\u0131m! \u00c7\u00fcnk\u00fc bu be\u015finci soy demir soyudur. Onlar, tanr\u0131lar\u0131n yollad\u0131\u011f\u0131 t\u00fcrl\u00fc dertlerle g\u00fcnd\u00fczleri didinir, ezilirler. Geceleri de k\u0131vran\u0131r dururlar. Bulabildikleri tek \u015fey ise, belalarla kar\u0131\u015f\u0131k bir nebze sevin\u00e7tir.\u201d<\/p>\n

Hesiodos\u2019a g\u00f6re, demir \u00e7a\u011f\u0131 insanlar\u0131n\u0131n da sonu gelecektir. Fakat Zeus\u2019un yarataca\u011f\u0131 alt\u0131nc\u0131 ak sa\u00e7l\u0131 insanlar soyunun manzaras\u0131, karamsar yazar\u0131m\u0131za g\u00f6re hi\u00e7 de i\u00e7 a\u00e7\u0131c\u0131 de\u011fildir. Azra Erhat ve Sabahattin Eyubo\u011flu\u2019nun dilimize b\u00fcy\u00fck bir ustal\u0131kla kazand\u0131rd\u0131\u011f\u0131 \u201cHesiodos, Eseri ve Kaynaklar\u0131\u201d adl\u0131 de\u011ferli \u00e7al\u0131\u015fmay\u0131 (TTK yay\u0131nlar\u0131 XX:5), erken d\u00f6nem Yunan mitolojisindeki tanr\u0131lar\u0131 ve cinleri merak edenlere tavsiye ederim. Konumuzun d\u0131\u015f\u0131na ta\u015fmamak i\u00e7in, tarih\u00e7i Herodotos\u2019dan muhtemelen d\u00f6rt as\u0131r \u00f6nce ya\u015fam\u0131\u015f bu eski Anadolu ozan\u0131ndan, onun memleketlisi say\u0131lan bir di\u011ferine, Homeros\u2019a ge\u00e7iyoruz \u015fimdi.<\/p>\n

Hesiodos\u2019tan bir iki as\u0131r \u00f6ncesinde, Homeros taraf\u0131ndan yaz\u0131ld\u0131\u011f\u0131 kabul edilen \u0130liada ve Odysseia adl\u0131 destanlarda ise cin tan\u0131m\u0131 biraz farkl\u0131d\u0131r. Bu eserlerde \u201cdaimon\u201d terimi, herhangi bir do\u011fa\u00fcst\u00fc g\u00fcc\u00fc tan\u0131mlamak i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. Tanr\u0131n\u0131n ki\u015fili\u011finden s\u00f6z ederken \u201ctheos\u201d, tanr\u0131n\u0131n faaliyeti vurgulan\u0131rken de \u201cdaimon\u201d teriminin se\u00e7ilmesi ilgin\u00e7tir.<\/p>\n

Zeus\u2019tan, Athena\u2019dan bahsederken onlar\u0131 \u201ctheos\u201d (tanr\u0131) diye anan Homeros, insanlar \u00fczerindeki tanr\u0131sal etkiyi ise ba\u015fka t\u00fcrl\u00fc dile getirir: \u0130liada 11:792 \u201ctanr\u0131n\u0131n (daimon) yard\u0131m\u0131yla etkile onun y\u00fcre\u011fini.\u201d 17:98 \u201cinsan tanr\u0131 yazg\u0131s\u0131na (daimon) kar\u015f\u0131 \u00e7\u0131karsa, b\u00fcy\u00fck bela gelir ba\u015f\u0131na.\u201d Odysseia 5:396 \u201ck\u00f6t\u00fcl\u00fck dolu bir tanr\u0131n\u0131n (daimon) h\u0131\u015fm\u0131na u\u011fram\u0131\u015f.\u201d 16:64 \u201cbir tanr\u0131 (daimon) vermi\u015f ona bu kaderi, s\u00fcr\u00fcnm\u00fc\u015f durmu\u015f.\u201d 21:201 \u201cke\u015fke geri gelse o, getirse bir tanr\u0131 (daimon) onu.\u201d<\/p>\n

\u00dcnl\u00fc Yunan filozofu Platon (Eflatun) da \u201cdaimon\u201d terimini, \u201ctheos\u201d olarak bilinen ulu tanr\u0131lar ile \u201cheros\u201d denilen yar\u0131 tanr\u0131 kahramanlar aras\u0131nda tasavvur etti\u011fi alt seviyedeki tanr\u0131lar i\u00e7in kullanm\u0131\u015ft\u0131r (Rep. 3:392a). Di\u011fer bir eserinde ise, insan\u0131n \u00f6ld\u00fckten sonraki ya\u015fam\u0131nda, ruhuna \u00f6te \u00e2lemde yol g\u00f6steren varl\u0131klar\u0131 \u201cdaimon\u201d olarak tan\u0131mlamaktad\u0131r (Phaedon 107).<\/p>\n

Platon\u2019un hocas\u0131 Sokrates, vaktiyle Atina tanr\u0131lar\u0131n\u0131 hi\u00e7e saymakla ve talebelerine ba\u015fka kutsal varl\u0131klardan s\u00f6z ederek gen\u00e7li\u011fi ba\u015ftan \u00e7\u0131karmakla su\u00e7lanm\u0131\u015f ve sonunda \u00f6l\u00fcme mahk\u00fbm olmu\u015ftu. Kendisini daima bir daimonun y\u00f6nlendirdi\u011fini ve ilham verdi\u011fini s\u00f6ylemekten \u00e7ekinmeyen Sokrates, \u00fcnl\u00fc savunmas\u0131nda Platon\u2019a g\u00f6re \u015f\u00f6yle der: Apol. 27d \u201cPeki, daimonlara tanr\u0131 ya da tanr\u0131 o\u011fullar\u0131 g\u00f6z\u00fcyle bakm\u0131yor muyuz?\u201d<\/p>\n

Di\u011fer yandan, M.\u00d6. 5 y\u00fczy\u0131lda do\u011fan Platon ile \u00e7a\u011fda\u015f say\u0131lan Protagoras ise \u201cg\u00f6rmedi\u011fim, hissetmedi\u011fim tanr\u0131lardan bana ne!\u201d diyerek tam bir Tanr\u0131 tan\u0131maz olmas\u0131na ra\u011fmen, kendi buldu\u011fu \u201cinsan her \u015feyin \u00f6l\u00e7\u00fcs\u00fcd\u00fcr\u201d kural\u0131nca, daimon\u2019lar\u0131 da insanla olan ili\u015fkilerine dayanarak ger\u00e7ekten var say\u0131yordu.<\/p>\n

Platon\u2019un tan\u0131mlamalar\u0131na bak\u0131l\u0131rsa, Sokrates\u2019in daimonunu bug\u00fcnk\u00fc anlam\u0131yla bir cin olarak damgalamak m\u00fcmk\u00fcn de\u011fildir. Nitekim bat\u0131 literat\u00fcr\u00fcnde \u00f6nemli bir yeri olan Platon sayesinde, Ortado\u011fu\u2019nun cin tasavvurundan farkl\u0131 ve belirli bir sistematik i\u00e7indeki anlam\u0131 ile \u00e7ok boyutlu bir cin kavram\u0131 olu\u015fmu\u015ftur Avrupa toplumlar\u0131nda. Cinler hakk\u0131nda veya di\u011fer konularda ufkunu geni\u015fletmek isteyenlere, Platon\u2019un (Eflatun) b\u00fct\u00fcn eserlerinin M.E.B. Bat\u0131 Klasikleri dizisinde ve ayr\u0131ca bir k\u0131sm\u0131n\u0131n da Remzi Kitabevi\u2019nce yay\u0131nland\u0131\u011f\u0131n\u0131 hat\u0131rlat\u0131r\u0131m.<\/p>\n

\"2\"<\/a>Eski Yunan\u2019da cinler kapsam\u0131na al\u0131nacak en \u00f6nemli do\u011fa\u00fcst\u00fc grup Keres\u2019tir. M.\u00d6. 5. y\u00fczy\u0131lda yap\u0131lm\u0131\u015f vazo s\u00fcslemelerinde, c\u00fcce yap\u0131l\u0131 ve kanatl\u0131 \u00e7irkin varl\u0131klar olarak resmedilen bu yarat\u0131klar, k\u00f6t\u00fcl\u00fc\u011f\u00fcn kayna\u011f\u0131 olmaktan ziyade insanlara bela getirenler olarak tan\u0131mlanmaktad\u0131r. Mesela bunlardan Hepialos, geceleri insanlar\u0131n k\u00e2bus g\u00f6rmelerine sebep olan bir cindi.<\/p>\n

Porphyry\u2019ye g\u00f6re, insan temiz olmayan g\u0131dalar yerse, a\u011fz\u0131n\u0131 a\u00e7t\u0131\u011f\u0131nda i\u00e7ine hemen bir Ker girer ve hastalanmas\u0131na yol a\u00e7arm\u0131\u015f. \u00dcstelik bu cinler \u00f6zellikle et gibi kanl\u0131 g\u0131dalarda yuvalan\u0131rlarm\u0131\u015f. O devirlerde mikroplar\u0131n ba\u015fka t\u00fcrl\u00fc tan\u0131mlanmas\u0131na imk\u00e2n olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcrsek, bu a\u00e7\u0131klama hi\u00e7 de mant\u0131ks\u0131z say\u0131lmaz. Hesiodos bile Pandora Efsanesi\u2019nde (Erg. 90) \u201cEskiden yery\u00fcz\u00fcndeki \u00f6l\u00fcml\u00fc insanlar dertsiz ve kayg\u0131s\u0131z ya\u015farlard\u0131, Ker\u2019lerin getirdi\u011fi hastal\u0131klara bula\u015fmadan.\u201d der.<\/p>\n

\u0130htiyarl\u0131\u011f\u0131n da bir t\u00fcr do\u011fa\u00fcst\u00fc g\u00fcc\u00fcn etkisiyle meydana geldi\u011fini d\u00fc\u015f\u00fcn\u00fcyordu Eski Yunanl\u0131lar. Louvre m\u00fczesindeki M.\u00d6. 5. y\u00fczy\u0131ldan kalma k\u0131rm\u0131z\u0131 bir amforun \u00fczerinde, Herakles\u2019in, kamburu \u00e7\u0131km\u0131\u015f bitkin ve ya\u015fl\u0131 bir adam\u0131 balyozu ile \u00f6ld\u00fcr\u00fcrken resmedilmi\u015f. \u0130htiyar fig\u00fcr\u00fcn\u00fcn yan\u0131nda ise \u201cKeras\u201d yaz\u0131s\u0131 vard\u0131r ve bu fig\u00fcr, Homeros\u2019un Odysseia ll:398\u2019de s\u00f6z\u00fcn\u00fc etti\u011fi \u201c\u00d6l\u00fcm Ker\u2019i\u201d ile ayn\u0131 anlam\u0131 ta\u015f\u0131r.<\/p>\n

Ancak, Eski Yunan\u2019daki \u201cKer\u201d kavram\u0131n\u0131 kapsaml\u0131 bir animizm i\u00e7inde de\u011ferlendirmek gerekti\u011fini unutmamal\u0131y\u0131z. Hastal\u0131\u011f\u0131n, belan\u0131n, k\u00e2busun, \u00f6l\u00fcm\u00fcn birer Ker olmas\u0131, animist realite normlar\u0131na g\u00f6re, hen\u00fcz a\u00e7\u0131klanamam\u0131\u015f do\u011fa kanunlar\u0131n\u0131n insanlar \u00fczerinde nas\u0131l \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermesi ve antropomorfist bir ifade ile hangi arac\u0131n bu i\u015flemde rol ald\u0131\u011f\u0131n\u0131 tan\u0131mlamas\u0131 a\u00e7\u0131s\u0131ndan hi\u00e7 de sa\u00e7ma say\u0131lmaz. Fakat bu t\u00fcr bir tan\u0131mlaman\u0131n, do\u011fay\u0131 sadece belirli bir a\u00e7\u0131dan yorumlama ihtiyac\u0131ndan do\u011fdu\u011funu da unutmamak gerekir.<\/p>\n

\"3\"<\/a>Bu kanatl\u0131 cinlerden bir k\u0131sm\u0131 di\u015fi olup \u201cHarpia\u201d ad\u0131yla tan\u0131n\u0131rlard\u0131. \u015eiddetli f\u0131rt\u0131na ile birlikte sald\u0131rd\u0131klar\u0131nda, Harpia\u2019lar \u00f6nlerine gelen her \u015feyi savurup mahveder, \u00f6lenlerin ruhlar\u0131n\u0131 \u00f6te \u00e2leme ta\u015f\u0131rlard\u0131. Ayn\u0131 zamanda, do\u011fumla birlikte gelen bebe\u011fin ruhunu kap\u0131p ka\u00e7\u0131ranlar da sivri pen\u00e7eli, kanatl\u0131 di\u015fi Harpia cinleriydi. Ruhun bir nefes gibi oldu\u011fu d\u00fc\u015f\u00fcncesi, \u00f6len veya do\u011fan bir insan\u0131n ruhunun da nefese benzer esinti ile ta\u015f\u0131naca\u011f\u0131 inanc\u0131na yol a\u00e7m\u0131\u015f ve sonunda bu ta\u015f\u0131y\u0131c\u0131 varl\u0131klar\u0131n f\u0131rt\u0131na veya r\u00fczg\u00e2rlarda bulunduklar\u0131 yorumunu yaratm\u0131\u015ft\u0131.<\/p>\n

Yani, insanlar \u00f6nce bu t\u00fcr bir cinin faaliyetini g\u00f6r\u00fcp daha sonra a\u00e7\u0131klamas\u0131n\u0131 yapmak yerine, nas\u0131l oldu\u011funu kavrayamad\u0131klar\u0131 bir do\u011fa olay\u0131n\u0131 \u00f6nce kendilerine g\u00f6re yorumlam\u0131\u015f, daha sonra da bu yorumda yer alan do\u011fa\u00fcst\u00fc g\u00fc\u00e7leri ki\u015file\u015ftirme yolunu se\u00e7mi\u015flerdir.<\/p>\n

Fakat 25 as\u0131r \u00f6ncesine g\u00f6re normal say\u0131lan bu empirik olmayan ak\u0131l y\u00fcr\u00fctme, g\u00fcn\u00fcm\u00fcz\u00fcn bilgi ve tecr\u00fcbe birikiminde ya\u015fayan bir insana g\u00f6re hi\u00e7 de mant\u0131kl\u0131 say\u0131lmaz. Buna ra\u011fmen, halk aras\u0131nda hala ayn\u0131 ilkel d\u00fc\u015f\u00fcnce kal\u0131plar\u0131n\u0131n bulunmas\u0131, cinlerin ger\u00e7ek olmas\u0131ndan \u00e7ok ilkel seviyede d\u00fc\u015f\u00fcnmekten \u00f6te bir faaliyette bulunamayan insanlar\u0131n ne kadar yayg\u0131n oldu\u011funu g\u00f6stermektedir.<\/p>\n

\"4\"<\/a>Y\u00fcz ifadeleri ile me\u015fhur cinler ise \u201cGorgon\u201d s\u0131n\u0131f\u0131na girerler. Bunlar\u0131n i\u00e7inde en tan\u0131nm\u0131\u015f\u0131, Perseus\u2019un kafas\u0131n\u0131 kopard\u0131\u011f\u0131 Medusa ad\u0131ndaki di\u015fi cindir. \u0130nsan\u0131n kan\u0131n\u0131 donduran bak\u0131\u015flar\u0131, d\u0131\u015far\u0131 sark\u0131k dilleri ve buz gibi bir ifade ile s\u0131r\u0131tan korkun\u00e7 y\u00fczleri ile Gorgon\u2019lar canavar ruhlu yarat\u0131klar olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015flerdir. Gorgon e\u011fer kalbi temiz olmayan bir insana g\u00f6r\u00fcn\u00fcrse, onu an\u0131nda ta\u015fa \u00e7evirerek \u00f6ld\u00fcr\u00fcrm\u00fc\u015f.<\/p>\n

\"5\"<\/a>Bu arada Siren t\u00fcr\u00fc cinleri de unutmamal\u0131y\u0131z. Dilimizde \u201cdenizk\u0131z\u0131\u201d denilen sirenler, belden a\u015fa\u011f\u0131s\u0131 bal\u0131k gibi olan ve g\u00fczelli\u011fi ile denizcilerin akl\u0131n\u0131 ba\u015f\u0131ndan alan yarat\u0131klard\u0131r. Odysseia destan\u0131nda (12. b\u00f6l\u00fcm), b\u00fcy\u00fcc\u00fc Kirke taraf\u0131ndan \u00f6nceden uyar\u0131lan kahraman Odysseus, Sirenlerin bulundu\u011fu adaya geldi\u011finde, denizcileri tatl\u0131 sesleriyle b\u00fcy\u00fcleyip gemilerin kayal\u0131klara \u00e7arpmas\u0131na sebep olan bu cinlerin \u015ferrinden, arkada\u015flar\u0131n\u0131n kulaklar\u0131n\u0131 balmumu ile t\u0131kamak suretiyle kurtulabilmi\u015ftir.<\/p>\n

Erinys t\u00fcr\u00fc cinler ise daha \u00e7ok \u00f6ld\u00fcr\u00fclm\u00fc\u015f insanlar\u0131n intikam\u0131n\u0131 alan di\u015fi yarat\u0131klard\u0131r. Erinys\u2019leri diline dolamay\u0131 pek seven Aeschylos, Agamemnon \u2013 Khoephoroi \u2013 Eumenides trilogias\u0131nda, ana katili Orestes\u2019in bu \u00f6\u00e7 alan cinlerden neler \u00e7ekti\u011fini uzun uzad\u0131ya anlatm\u0131\u015ft\u0131r. \u00c7ok sonralar\u0131 ise, Erinys\u2019ler cehennem zebanileri olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f ve Tartaros\u2019da (\u00f6l\u00fcler \u00fclkesinin dibi) kam\u00e7\u0131lar ve y\u0131lanlarla ruhlara eziyet eden Erinys\u2019ler, Latin \u015fairi Virgilius\u2019un Aeneis destan\u0131ndaki \u00fcrk\u00fct\u00fcc\u00fc manzaran\u0131n ba\u015fkahramanlar\u0131 olmu\u015flard\u0131r.<\/p>\n

M.\u00d6. 6. y\u00fczy\u0131ldan itibaren Trakya\u2019dan Yunanistan\u2019a ve G\u00fcney \u0130talya\u2019ya kadar uzanan bir alana yay\u0131lan Orpheus tarikat\u0131nda da tanr\u0131lardan ziyade daimonlar\u0131n \u00f6nemli bir yer ald\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Asl\u0131nda, bu tarikatta mistik anlamda \u00e7ok y\u00f6nl\u00fc bir tektanr\u0131c\u0131l\u0131k inanc\u0131 h\u00e2kimdi. Olympos\u2019un tanr\u0131lar\u0131 ismen ge\u00e7erli olsalar bile, bunlar do\u011frudan ili\u015fki kurulmas\u0131 m\u00fcmk\u00fcn olmayan tek bir tanr\u0131y\u0131 tan\u0131mlamaya yar\u0131yorlard\u0131. \u0130\u015fte bu tek tanr\u0131, Orpheus k\u00fclt\u00fcnde kar\u015f\u0131m\u0131za bir daimon olarak \u00e7\u0131kmaktad\u0131r.<\/p>\n

Bacchus ve Eros gibi, Orpheus inanc\u0131n\u0131n temel ta\u015f\u0131n\u0131 olu\u015fturan Dionysos da bir daimon\u2019du. Bitki, hayvan veya insan bi\u00e7iminde g\u00f6r\u00fcnebilirdi. Zamanla Phanes ad\u0131n\u0131 alan Dionysos, b\u00f6ylece tamamen tanr\u0131sal g\u00fcc\u00fcn simgesi haline geldi. Eski Yunan\u2019a d\u0131\u015fardan giren bu mistik ak\u0131m\u0131n \u00f6z\u00fcndeki di\u015filik fakt\u00f6r\u00fc ve tanr\u0131sal birle\u015fmedeki rol\u00fcn\u00fcn etkisi, daha sonra Avrupa kavimlerinde H\u0131ristiyanl\u0131k anlay\u0131\u015f\u0131n\u0131 farkl\u0131 temellere dayand\u0131ran ana unsurlardan biri olmu\u015ftur.<\/p>\n

Halk olarak Eski Yunanl\u0131lar daha \u00e7ok yeralt\u0131 d\u00fcnyas\u0131n\u0131n varl\u0131klar\u0131na y\u00f6nelik bir ibadet bi\u00e7imine \u00f6nem vermi\u015flerdir. Olympos tanr\u0131lar\u0131 ad\u0131na d\u00fczenlenen \u015fenliklere ra\u011fmen, halk\u0131n kthonian (yeralt\u0131na ait) tanr\u0131lar\u0131n (daimones) getirece\u011fi belalara kar\u015f\u0131 \u00f6nlemler almak \u00fczere, bu g\u00fc\u00e7lere \u015firin g\u00f6z\u00fckmek amac\u0131yla, kendilerini s\u00fcrekli ayinler yapmaya mecbur hissettikleri anla\u015f\u0131lmaktad\u0131r.<\/p>\n

Hi\u00e7 beklenmedik yerde ortaya \u00e7\u0131kt\u0131\u011f\u0131 varsay\u0131lan bu cinlerin \u015ferrinden korunmak i\u00e7in, her birine uygun t\u00fcts\u00fcler ve dualarla, belirli vakitlerde kurbanlar vermi\u015fler. Ancak, bu i\u015flemin yeterli olmad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fcklerinde, tanr\u0131sal g\u00fcce sahip olabilmek ve b\u00f6ylece yeralt\u0131 cinlerinin getirdi\u011fi belalar\u0131 defedebilmek i\u00e7in, \u00f6zel inisiyasyon ayinlerinin temelini atm\u0131\u015flard\u0131r.<\/p>\n

Kaynak: Haluk Akcam<\/p>\n","protected":false},"excerpt":{"rendered":"

Folklorik anlamda \u201ccin\u201d teriminin kar\u015f\u0131l\u0131\u011f\u0131n\u0131, Eski Yunan mitolojisinde \u201cdaimon\u201d olarak buluyoruz. \u0130\u015fler ve G\u00fcnler adl\u0131 eserinin Soylar Efsanesi b\u00f6l\u00fcm\u00fcnde (106-201), \u00f6l\u00fcms\u00fcz tanr\u0131lar\u0131n pe\u015f pe\u015fe be\u015f insan soyunu yaratt\u0131\u011f\u0131n\u0131 s\u00f6yler Hesiodos. Titanlar\u0131n en ulusu olan tanr\u0131 Kronos, ilk insan soyunu topraktan de\u011fil de alt\u0131n madeninden yaratm\u0131\u015f. Bu ilk soy, tanr\u0131lar gibi dertsiz belas\u0131z, b\u00fcy\u00fck bir mutluluk …<\/p>\n","protected":false},"author":1,"featured_media":806,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24],"tags":[],"class_list":["post-805","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-efsanemitoloji"],"_links":{"self":[{"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts\/805","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\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/comments?post=805"}],"version-history":[{"count":1,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts\/805\/revisions"}],"predecessor-version":[{"id":811,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts\/805\/revisions\/811"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/media\/806"}],"wp:attachment":[{"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/media?parent=805"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/categories?post=805"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/tags?post=805"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}