{"id":4110,"date":"2020-07-06T10:48:24","date_gmt":"2020-07-06T07:48:24","guid":{"rendered":"https:\/\/tr.uyghuracademy.org\/?p=4110"},"modified":"2020-07-06T10:48:24","modified_gmt":"2020-07-06T07:48:24","slug":"eski-turk-devletlerinin-destanlarina-gore-kurttan-ve-agactan-tureme","status":"publish","type":"post","link":"https:\/\/tr.uyghuracademy.org\/?p=4110","title":{"rendered":"Eski T\u00fcrk Devletlerinin Destanlar\u0131na G\u00f6re Kurttan ve A\u011fa\u00e7tan T\u00fcreme"},"content":{"rendered":"

\"\"<\/span><\/p>\n

Yrd. Do\u00e7. Dr. Zekiye TUN\u00c7\u00a0<\/span>
\n\u00f6\u011fr. Y\u0131ld\u0131z AKBULUT\u00a0<\/span><\/h4>\n

\u00d6zet<\/span><\/strong><\/p>\n

Destanlar, tarihi olaylar\u0131 ayd\u0131nlatmada ba\u015fvuraca\u011f\u0131m\u0131z kaynaklar i\u00e7erisinde say\u0131labilirler. Bu t\u00fcr eserlerde kavim isimlerine yer verilmesi, ya\u015fan\u0131lan co\u011frafya hakk\u0131nda bilgilerin olmas\u0131, d\u00f6nemin kahramanlar\u0131na de\u011finilmesi ve ilahi varl\u0131klar\u0131n anlat\u0131lmas\u0131 tarihi kaynak olarak kullan\u0131lmalar\u0131nda etkilidir. T\u00fcrklerin eski d\u00f6nemlerinde olu\u015fturduklar\u0131 destanlar\u0131nda bu t\u00fcr bilgiler vard\u0131r.<\/p>\n

Eski T\u00fcrk devletlerinden olan Hunlar, G\u00f6kt\u00fcrkler ve Uygurlar destanlar\u0131nda baz\u0131 varl\u0131klara kutsiyet atfetmi\u015flerdir. Kurt ve a\u011fa\u00e7 ile ilgili olarak hem kutsama hem de k\u00f6kenlerini bu varl\u0131klara dayand\u0131rma s\u00f6z konusudur.<\/p>\n

Anahtar Kelimeler:<\/span> Hunlar, G\u00f6kt\u00fcrkler, Uygurlar, Kurt, A\u011fa\u00e7 K\u00fclt\u00fc.<\/p>\n

Giri\u015f<\/span><\/strong><\/p>\n

Toplumun \u00f6nde gelen ki\u015fileri ile ilgili bilgi veren, onlar\u0131n ya\u015fam m\u00fccadelelerini s\u00f6zl\u00fc veya yaz\u0131l\u0131 olarak ge\u00e7mi\u015ften g\u00fcn\u00fcm\u00fcze aktaran eserlere destan denir 1. Destan s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u00e7e\u015fitli kullan\u0131mlar\u0131 vard\u0131r. Destan kelimesinin asl\u0131 Fars\u00e7a \u00ab d\u00e2st\u00e2n \u00bb dan gelmektedir. Bat\u0131 dillerindeki kar\u015f\u0131l\u0131\u011f\u0131 epos ad\u0131ndan t\u00fcretilen epopoeia\u2019d\u0131r. Destan kelime anlam\u0131 olarak \u201chik\u00e2ye, masal, serg\u00fcze\u015ft, manzum hik\u00e2ye (k\u0131ssa), vak\u2019a, tarih, roman ve hayvan masal\u0131 (fabl)\u201d gibi anlamlara da gelmektedir 2. Destan kelimesi dilimize, \u0130sl\u00e2miyet\u2019in kabul\u00fcnden sonra \u00abd\u00e2st\u00e2n\u00bb ifadesi \u00fczerinde
\nyap\u0131lan ufak de\u011fi\u015fikliklerle girmi\u015ftir 3. T\u00fcrk leh\u00e7elerinde destan kelimesinin telaffuzunun farkl\u0131 \u015fekilleri olan dasitan ve dessan tabirleri g\u00f6r\u00fclmektedir 4.<\/p>\n

T\u00fcrklerde destan yaz\u0131c\u0131l\u0131\u011f\u0131n\u0131n ge\u00e7mi\u015fi Orta Asya\u2019da tespit edilen arkeolojik bulgulara dayand\u0131r\u0131larak M\u00d6 XII. y\u00fczy\u0131la tarihlendirilebilece\u011fi ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr 5. Bu tarihlendirme d\u0131\u015f\u0131nda, Rus arkeolog M.P. Gryaznov T\u00fcrklerde destanlar\u0131n olu\u015fumunu M\u00d6 VII-VI. y\u00fczy\u0131l olarak de\u011ferlendirmi\u015ftir. Bu y\u00fczy\u0131llarda Orta Asya ve Do\u011fu Avrupa\u2019daki kavimler ge\u00e7imlerini sa\u011flamak i\u00e7in sava\u015f\u0131yorlard\u0131. Hayat m\u00fccadelesi verilirken \u00fcst\u00fcn ba\u015far\u0131 g\u00f6steren ki\u015filer \u00f6n plana \u00e7\u0131km\u0131\u015f ve onlar kavimlerinin liderleri se\u00e7ilmi\u015flerdir. B\u00f6ylece bozk\u0131rda sava\u015farak zaferler kazanan ki\u015filer ilk anlat\u0131lan destanlara konu olmu\u015flard\u0131r 6.<\/p>\n

T\u00fcrk destanlar\u0131n\u0131n co\u011frafi da\u011f\u0131l\u0131m\u0131 Altay-Yenisey sahas\u0131, Mo\u011folistan, Kazakistan, K\u0131rg\u0131zistan devletlerinin yay\u0131ld\u0131\u011f\u0131 b\u00f6lgeler ile Tar\u0131m, Sir nehirlerinin bulundu\u011fu yerler olarak belirlenmi\u015ftir 7. \u0130lk T\u00fcrk destanlar\u0131n\u0131n tespit edilen par\u00e7alar\u0131 Saka, Hun, G\u00f6kt\u00fcrk ve Uygur devirlerini kapsar 8.<\/p>\n

1. Eski T\u00fcrk Destanlar\u0131nda Kurttan T\u00fcreme<\/strong><\/span><\/p>\n

Eski T\u00fcrk destanlar\u0131nda kurt olduk\u00e7a \u00f6nemli bir yer kaplamaktad\u0131r. Kurda kutsall\u0131k atfedilmi\u015f ve bir\u00e7ok destanda yer verilmi\u015ftir.<\/p>\n

T\u00fcreme, soyu yok olmaktan kurtarma ve k\u0131lavuzluk etme ba\u011flam\u0131nda T\u00fcrk efsaneleri ve destanlar\u0131nda kurdun ortak noktas\u0131 Tanr\u0131sall\u0131\u011f\u0131d\u0131r 9. T\u00fcrkler, anayurtlar\u0131nda kurda \u00f6nce Tanr\u0131 diye tapm\u0131\u015flar, sonra kendilerinin bozkurt soyundan geldiklerine, b\u00f6ylelikle, birer bozkurt olduklar\u0131na inanm\u0131\u015flard\u0131r. Destan kahramanlar\u0131n\u0131 bozkurtlara benzetmi\u015f; onlarda bozkurda benzerlik aram\u0131\u015flard\u0131r 10.<\/p>\n

Bozkurt, T\u00fcrklerin totemidir. Totem, topluluk i\u00e7in bir anlam ifade eden sembold\u00fcr. Bozkurt her T\u00fcrk toplulu\u011funda farkl\u0131 anla\u015f\u0131lm\u0131\u015ft\u0131r. G\u00f6kt\u00fcrkler ve Uygurlar aras\u0131nda kurt ata iken, O\u011fuzlarda ise erkek bozkurt bir milli k\u0131lavuz olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr 11.<\/p>\n

Eski T\u00fcrklerde kutsal oldu\u011funa inan\u0131lan \u201ck\u00f6k\u201d (g\u00f6k) tanr\u0131n\u0131n isimlerinden biri olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Dolay\u0131s\u0131yla \u201cb\u00f6ri\u201d ifadesinin \u201ck\u00f6k\u201d ile beraber kullan\u0131lmas\u0131 T\u00fcrklerde kurda kutsiyet verildi\u011fini g\u00f6stermektedir 12. \u015eamanizm\u2019in etkisi ile kurtlar\u0131n destanlarda iki farkl\u0131 \u015fekilde yer ald\u0131\u011f\u0131 g\u00f6r\u00fclmektedir: \u201cBirincisi G\u00f6k B\u00f6r\u00fc \u015feklinde ve koruyucu g\u00fc\u00e7te Ulu Atalar Ruhu, ikinci olarak ise Tanr\u0131 taraf\u0131ndan g\u00f6nderilen yard\u0131mc\u0131 olarak yer almaktad\u0131r\u201d 13.<\/p>\n

Asya\u2019da ge\u00e7im kaynaklar\u0131 hayvanc\u0131l\u0131k ve avc\u0131l\u0131k olan kesimlerde ya\u015fayan insanlar kurdu korkulan bir yarat\u0131k olarak g\u00f6rm\u00fc\u015flerdir. D\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fc g\u00fc\u00e7l\u00fc ve yarat\u0131l\u0131\u015f\u0131 bak\u0131m\u0131ndan sald\u0131rgan olan kurt bu sebeple \u00fcst\u00fcn vas\u0131fl\u0131 d\u00fc\u015f\u00fcn\u00fclerek insanlar\u0131n korku ile sayg\u0131 duydu\u011fu bir yarat\u0131k olmu\u015ftur 14.<\/p>\n

T\u00fcrklerin kurtlar\u0131 atalar\u0131 olarak g\u00f6rmelerinde g\u00fc\u00e7l\u00fc bir hayvan olmas\u0131n\u0131n ve onlar\u0131n g\u00fcc\u00fcn\u00fc yans\u0131tmas\u0131n\u0131n etkisi oldu\u011fu d\u00fc\u015f\u00fcncesinin yan\u0131 s\u0131ra farkl\u0131 bir g\u00f6r\u00fc\u015f daha bulunmaktad\u0131r. \u00c7in kom\u015fular\u0131n\u0131n k\u00f6kenini \u00e7o\u011fu zaman birer hayvan, b\u00f6cek, s\u00fcr\u00fcngen vs.\u2019den belirtmi\u015ftir. Belki bu gelene\u011fin etkisiyle, T\u00fcrklerin k\u00f6keni i\u00e7in kurdu uygun bulmu\u015flard\u0131r. Ayn\u0131 zamanda T\u00fcrkler aras\u0131nda kurtla ilgili rivayetleri bildiklerinden, onun T\u00fcrklerin k\u00f6keni i\u00e7in uygun oldu\u011funa inanm\u0131\u015flard\u0131r 15.<\/p>\n

1.1. Hun Destanlar\u0131nda Kurttan T\u00fcreme<\/span><\/strong><\/p>\n

T\u00fcrklerin kurtlara atfetti\u011fi \u00f6zellikler Hunlardan itibaren g\u00f6r\u00fclmektedir. Radloff Sibirya\u2019dan adl\u0131 eserinde Hiong-nulardan bahsederken kurt kavram\u0131 \u00fczerinde de durmu\u015f ve bayraklar\u0131nda alt\u0131ndan kurt kafas\u0131 oldu\u011funu ifade etmi\u015ftir 16.<\/p>\n

O\u011fuz Ka\u011fan Destan\u0131\u2019nda yard\u0131mc\u0131 kimli\u011fi ile tasvir edilen kurt, ayn\u0131 zamanda \u00e7ocu\u011fun fiziki \u00f6zelliklerini de yans\u0131t\u0131r: \u201cYine g\u00fcnlerden bir g\u00fcn Ay Ka\u011fan\u2019\u0131n g\u00f6z\u00fc parlad\u0131. Do\u011fum a\u011fr\u0131lar\u0131 ba\u015flad\u0131 ve bir erkek \u00e7ocuk do\u011furdu. Bu \u00e7ocu\u011fun g\u00f6z\u00fc g\u00f6k, a\u011fz\u0131 ate\u015f (gibi) k\u0131z\u0131l; g\u00f6zleri ela; ka\u015flar\u0131 kara idi. Perilerden daha g\u00fczeldi\u201d 17.<\/p>\n

Tanr\u0131 taraf\u0131ndan kurdun yard\u0131mc\u0131 olarak g\u00f6nderilmesi O\u011fuz Ka\u011fan Destan\u0131\u2019nda \u015f\u00f6yle anlat\u0131lm\u0131\u015ft\u0131r:<\/p>\n

\u201cBir kurt ki, erkek bir kurt!
\nG\u00f6k t\u00fcyl\u00fc, G\u00f6k yeleli!
\nBu kurt d\u00f6nd\u00fc O\u011fuz\u2019a, bakmadan sa\u011fa sola,
\nDedi: Ey O\u011fuz \u015fimdi, ordunu \u00e7\u0131kar yola!
\nHalk\u0131n\u0131, be\u011flerini, atland\u0131r \u00e7\u0131kar yola,
\nBa\u015f \u00e7ekip g\u00f6stereyim, do\u011fru yol nere ola!\u201d 18.<\/p>\n

Uygurlar\u0131n T\u00fcreyi\u015f Destan\u0131\u2019n\u0131n bir rivayetinde de atalar\u0131 olan Hunlar\u0131n erkek bir kurttan t\u00fcredi\u011fine yer verilmi\u015ftir 19.<\/p>\n

1.2. G\u00f6kt\u00fcrk Destanlar\u0131nda Kurttan T\u00fcreme<\/span><\/strong><\/p>\n

T\u00fcrk efsanelerinin oda\u011f\u0131nda kurt sembol\u00fc s\u0131k\u00e7a g\u00f6r\u00fclmektedir. G\u00f6kt\u00fcrklerin hanedan soyu di\u015fi kurda dayand\u0131r\u0131lm\u0131\u015ft\u0131r. Kurt ile ilgili olarak T\u00fcrk kavimleri aras\u0131nda 6-7. y\u00fczy\u0131llarda kurtata inanc\u0131 yayg\u0131nd\u0131r. Ta\u015flar ve madenler \u00fczerinde kurdu tasvir eden kabartmalar g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015ft\u0131r 20. Buna \u00f6rnek olarak Bugut Kitabesi g\u00f6sterilmektedir. \u201cYaz\u0131t\u0131n tam olarak korunamam\u0131\u015f \u00fcst taraf\u0131ndaki kabartmada, yukar\u0131 k\u0131sm\u0131 T\u00fcrklerin eski ongunlar\u0131ndan olan kurt, a\u015fa\u011f\u0131 k\u0131sm\u0131nda ise insan olan yarat\u0131k bulunmaktad\u0131r\u201d 21.<\/p>\n

T\u00fcrklere dair en eski yaz\u0131l\u0131 kaynak olan Orhun Abidelerinde kurdun kutsal oldu\u011funa dair ifade bulunmamaktad\u0131r. Sadece \u015fu \u015fekilde bir ifade bulunmaktad\u0131r: \u201cTanr\u0131 kuvvet verdi\u011fi i\u00e7in, babam ka\u011fan\u0131n askeri kurt gibi imi\u015f, d\u00fc\u015fman\u0131 koyun gibi imi\u015f\u201d 22. Bu s\u00f6yleyi\u015fe g\u00f6re \u201ckurt\u201d kullan\u0131m\u0131 burada g\u00fc\u00e7 olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcrse T\u00fcrk ordusunun o g\u00fcnk\u00fc \u015fartlarda g\u00fc\u00e7l\u00fc oldu\u011fu sonucuna varabiliriz.<\/p>\n

G\u00f6kt\u00fcrk destanlar\u0131ndan olan Ergenekon ile ilgili olarak be\u015f farkl\u0131 rivayetten bahsedilmektedir. Birinci ve ikinci rivayetler Chou-Shu adl\u0131 \u00c7in kayna\u011f\u0131nda, \u00fc\u00e7\u00fcnc\u00fc rivayet Sui-Shu adl\u0131 \u00c7in kayna\u011f\u0131nda, d\u00f6rd\u00fcnc\u00fc rivayet Cami\u2019\u00fct-Tevarih\u2019te, be\u015finci rivayet ise \u015eecere-i T\u00fcrk\u2019te yer almaktad\u0131r 23. Bunlardan ilk \u00fc\u00e7 rivayette T\u00fcrklerin atalar\u0131n\u0131n kurt oldu\u011funu g\u00f6steren bilgilere yer verilmi\u015ftir 24. Birinci rivayette kurdun ata oldu\u011fu \u015f\u00f6yle tasvir edilmi\u015ftir:<\/p>\n

\u201cG\u00f6kt\u00fcrkler (T\u2019u-ch\u00fceh), eski Hunlar\u0131n (Hsiung-nu) soylar\u0131ndan gelirler ve onlar\u0131n bir koludurlar. Kendileri ise, A-\u015fi-na (A-shih-na) adl\u0131 bir aileden t\u00fcremi\u015flerdir. (Sonradan \u00e7o\u011falarak), ayr\u0131 oymaklar halinde ya\u015famaya ba\u015flad\u0131lar. Daha sonra Lin ad\u0131n\u0131 ta\u015f\u0131yan bir memleket taraf\u0131ndan ma\u011flup edildiler. (Ma\u011fl\u00fbbiyetten sonra G\u00f6kt\u00fcrkler), bu memleket taraf\u0131ndan, soyca \u00f6ld\u00fcr\u00fcld\u00fcler. (Tamamen \u00f6ld\u00fcr\u00fclen G\u00f6kt\u00fcrkler i\u00e7inde) , yaln\u0131zca on ya\u015f\u0131nda bir \u00e7ocuk kalm\u0131\u015ft\u0131. (Lin memleketinin) askerleri, \u00e7ocu\u011fun \u00e7ok k\u00fc\u00e7\u00fck oldu\u011funu g\u00f6r\u00fcnce, (ona ac\u0131m\u0131\u015flar ve) onu \u00f6ld\u00fcrmemi\u015flerdi. Yaln\u0131zca \u00e7ocu\u011fun ayaklar\u0131n\u0131 kesmi\u015fler ve bir batakl\u0131k i\u00e7indeki otlar aras\u0131na b\u0131rakarak (gitmi\u015flerdi). (Bu s\u0131rada) \u00e7ocu\u011fun etraf\u0131nda di\u015fi bir kurt peyda oldu ve ona et vererek (\u00e7ocu\u011fu) besledi. \u00c7ocuk, bu \u015fekilde b\u00fcy\u00fcd\u00fckten sonra da, di\u015fi kurtla kar\u0131-koca hayat\u0131 ya\u015fama\u011fa ba\u015flad\u0131. Kurt da \u00e7ocuktan bu yolla gebe kald\u0131. (G\u00f6kt\u00fcrkleri ma\u011flup eden ve hepsini k\u0131l\u0131\u00e7tan ge\u00e7iren Lin memleketinin) kral\u0131, bu \u00e7ocu\u011fun h\u00e2l\u00e2 ya\u015fad\u0131\u011f\u0131n\u0131 duydu ve onun da \u00f6ld\u00fcr\u00fclmesi i\u00e7in askerlerini g\u00f6nderdi. \u00c7ocu\u011fu \u00f6ld\u00fcrmek i\u00e7in gelen askerler, kurtla (\u00e7ocu\u011fu) yan yana g\u00f6rd\u00fcler. Askerler kurdu \u00f6ld\u00fcrmek istediler. Fakat kurt (onlar\u0131 g\u00f6r\u00fcnce) hemen ka\u00e7t\u0131 ve Kao-ch-\u2019ang (Turfan ) memleketinin kuzeyindeki da\u011fa gitti. Bu da\u011fda, derin bir ma\u011fara vard\u0131. Ma\u011faran\u0131n i\u00e7inde de b\u00fcy\u00fck bir ova bulunuyordu. Ova, ba\u015ftanba\u015fa ot ve \u00e7ay\u0131rlarla kapl\u0131 idi. \u00c7evresi de birka\u00e7 y\u00fcz milden fazla de\u011fildi. D\u00f6rt yan\u0131, \u00e7ok dik da\u011flarla \u00e7evrili idi. Kurt, ka\u00e7arak bu ma\u011faran\u0131n i\u00e7ine girdi ve orada on tane \u00e7ocuk do\u011furdu. Zamanla bu on \u00e7ocuk b\u00fcy\u00fcd\u00fcler ve d\u0131\u015far\u0131dan k\u0131zlar getirerek, onlarla evlendiler. Bu suretle evlendikleri k\u0131zlar gebe kald\u0131 ve bunlar\u0131n her birinden de bir soy t\u00fcredi. (\u0130\u015fte G\u00f6kt\u00fcrk devletinin kurucular\u0131n\u0131n geldikleri), A -\u015f i-n a ailesi de (bu Onboy\u2019dan) biridir\u201d 25.<\/p>\n

Birinci ve \u00fc\u00e7\u00fcnc\u00fc rivayetlerde kurt ve \u00e7ocuk \u00e7iftle\u015fmesi destan\u0131n konusu iken; ikinci rivayette ise son k\u0131s\u0131mda G\u00f6kt\u00fcrklerin kurttan t\u00fcredi\u011fi s\u00f6ylenir 26.<\/p>\n

2. Eski T\u00fcrk Destanlar\u0131nda A\u011fa\u00e7tan T\u00fcreme<\/strong><\/span><\/p>\n

T\u00fcrklerde a\u011fa\u00e7tan t\u00fcreme ile ilgili anlat\u0131mlar y\u00fczy\u0131llar \u00f6ncesine kadar dayand\u0131r\u0131labilir. A\u011fa\u00e7 hakk\u0131nda anlat\u0131mlar\u0131n olmas\u0131 orman k\u00fclt\u00fcr\u00fcn\u00fcn varl\u0131\u011f\u0131 ile a\u00e7\u0131klanm\u0131\u015ft\u0131r. T\u00fcrkler aras\u0131nda Kozmik A\u011fa\u00e7, D\u00fcnya A\u011fac\u0131 ve Hayat A\u011fac\u0131 kavramlar\u0131n\u0131n olu\u015fu orman k\u00fclt\u00fcr\u00fcne ba\u011flanm\u0131\u015ft\u0131r 27. T\u00fcrklere g\u00f6re Hayat A\u011fac\u0131 evrenin Tanr\u0131 taraf\u0131ndan yarat\u0131lmas\u0131 ile beraber ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Dallar\u0131 budaklar\u0131 g\u00fcm\u00fc\u015ften, yapraklar\u0131 alt\u0131ndand\u0131r. G\u00f6vdesinden ve tepesinden sar\u0131 renkte bir s\u0131v\u0131 akmaktad\u0131r. \u0130nsanlar\u0131n ilk atas\u0131 ilk ki\u015fi \u00c2dem, Er Sogotoh, Ar\u0131\u0131 Han, Yalungug ki\u015fi hayat a\u011fac\u0131ndan \u00e7\u0131kan usareyle beslenmi\u015ftir 28. \u0130nsanl\u0131\u011f\u0131n a\u011fa\u00e7lar\u0131n alt\u0131nda yarat\u0131ld\u0131\u011f\u0131na dair bilgiler N. S. Banarl\u0131\u2019n\u0131n eserinde anlat\u0131lm\u0131\u015ft\u0131r: \u201c\u0130nsanl\u0131\u011f\u0131n yarat\u0131l\u0131\u015f\u0131 hakk\u0131ndaki T\u00fcrk d\u00fc\u015f\u00fcncesine g\u00f6re Tanr\u0131, yery\u00fcz\u00fcndeki dokuz insan cinsini, bu insanlardan \u00f6nce yaratt\u0131\u011f\u0131 dokuz dall\u0131 bir a\u011fac\u0131n g\u00f6lgesinde bar\u0131nd\u0131rm\u0131\u015ft\u0131r. \u00d6nce yerden dokuz dall\u0131 a\u011fac\u0131 y\u00fckseltmi\u015f, sonra her dal\u0131n alt\u0131nda bu g\u00fcnk\u00fc insanl\u0131\u011f\u0131n ilk atalar\u0131ndan birini yaratarak, bu dokuz insana a\u011fa\u00e7 g\u00f6lgesinde bar\u0131nmay\u0131 bir yarat\u0131l\u0131\u015f bilgisi halinde vermi\u015ftir\u201d 29.<\/p>\n

T\u00fcrklerin kutsal sayd\u0131klar\u0131 a\u011fa\u00e7lardan biri olan kay\u0131n a\u011fac\u0131 ana erkil bir karakter olarak g\u00f6r\u00fclm\u00fc\u015f olup ve t\u00fcremeyi de sa\u011flamaktad\u0131r. Orta Asya ve Sibirya\u2019da a\u011fa\u00e7 tanr\u0131\u00e7as\u0131\/ruhu inanc\u0131 yayg\u0131nd\u0131r. Altay T\u00fcrklerinin \u015eamanist inan\u00e7lar\u0131na g\u00f6re, insanlar t\u00fcredi\u011fi zaman, do\u011fum Tanr\u0131\u00e7as\u0131 Umay, g\u00f6kten yere iki kay\u0131n a\u011fac\u0131yla inmi\u015ftir 30.<\/p>\n

Dini inan\u00e7lar\u0131n etkisiyle a\u011fa\u00e7lar\u0131n fiziki \u00f6zellikleri destanlara konu olmalar\u0131n\u0131 ve \u00f6zel anlamlar y\u00fcklenilmesini sa\u011flam\u0131\u015ft\u0131r. A\u011fac\u0131n ye\u015fillenmesi, meyve vermesi, kurumas\u0131, \u00f6l\u00fcp dirilmesinin bir sembol\u00fc olarak g\u00f6r\u00fclm\u00fc\u015f; dini ayinlerde k\u00fclt a\u011fac\u0131 olarak kullan\u0131lmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Efsane ve masallardan ayr\u0131 olarak a\u011faca hayatta da mistik tasar\u0131mlarla yer verilmektedir 31.<\/p>\n

2.1. Hun Destanlar\u0131nda A\u011fa\u00e7tan T\u00fcreme<\/strong><\/span><\/p>\n

Hunlara ait O\u011fuz Ka\u011fan Destan\u0131\u2019n\u0131n \u0130slamiyet\u2019ten sonraki \u015feklinde a\u011fa\u00e7lar\u0131n kutsall\u0131\u011f\u0131na yer verilmi\u015ftir: \u201cO\u011fuz Han\u2019\u0131n bir beyi kar\u0131s\u0131n\u0131 al\u0131p gitmi\u015fti. Kendisi sava\u015fta \u00f6ld\u00fc, hatunu kurtulup iki suyun aras\u0131ndan han\u0131n arkas\u0131ndan yeti\u015fti. Hamile idi, sanc\u0131s\u0131 tuttu. G\u00fcn so\u011fuk idi, girmeye ev yok. Bir \u00e7\u00fcr\u00fck a\u011fa\u00e7 i\u00e7inde o\u011flan do\u011furdu. Bunu Han\u2019a bildirdiler. Bunun \u00fczerine Han dedi: Bunun babas\u0131 bizim \u00f6n\u00fcm\u00fczde \u00f6ld\u00fc; \u00fcz\u00fcleni yok, deyip o\u011fullu\u011fa ald\u0131, ad\u0131n\u0131 K\u0131p\u00e7ak koydu. Eski T\u00fcrk dilinde i\u00e7i bo\u015f a\u011faca k\u0131p\u00e7ak derlermi\u015f. Onun i\u00e7in o o\u011flan a\u011fa\u00e7 i\u00e7inde do\u011fdu diye ad\u0131n\u0131 K\u0131p\u00e7ak koydular\u201d 32.<\/p>\n

O\u011fuz Ka\u011fan Destan\u0131\u2019nda O\u011fuz\u2019un yerin k\u0131z\u0131 ile evlenmesi \u015feklinde ge\u00e7en b\u00f6l\u00fcmde de a\u011fac\u0131n kutsall\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.<\/p>\n

\u201cAva gitmi\u015fti bir g\u00fcn, ormanda O\u011fuz Ka\u011fan,
\nG\u00f6l\u00fcn ortas\u0131nda bir, tek a\u011fa\u00e7 uzan\u0131yordu.
\nA\u011fac\u0131n kovu\u011funda, bir k\u0131z oturuyordu.
\nG\u00f6z\u00fc g\u00f6kten daha g\u00f6k, bu bir Tanr\u0131 k\u0131z\u0131yd\u0131\u2026
\nK\u0131zla gerde\u011fe girdi, ald\u0131 diledi\u011finden,
\nBirinci o\u011flancu\u011fa, G\u00fcn ad\u0131n\u0131 koydular,
\n\u0130kinci o\u011flanaysa, Ay ad\u0131n\u0131 buldular,
\nDeniz olsun \u00fc\u00e7\u00fcnc\u00fc, diye memnun oldular.
\nO\u011fuz bunu duyunca, ilinde soy soylatt\u0131\u201d 33.<\/p>\n

2.2. Uygur Destanlar\u0131nda A\u011fa\u00e7tan T\u00fcreme<\/strong><\/span><\/p>\n

Uygurlar aras\u0131nda g\u00f6r\u00fclen ve onlar\u0131n arac\u0131l\u0131\u011f\u0131 ile di\u011fer T\u00fcrklere de yay\u0131lm\u0131\u015f olan Maniheizm\u2019de a\u011fa\u00e7, \u00e7ok \u00f6nemli bir unsurdu. Mani dinine mensup olanlara g\u00f6re be\u015f hayat ve be\u015f de \u00f6l\u00fcm a\u011fac\u0131 vard\u0131. Fakat Maniheizm\u2019deki bu on a\u011fa\u00e7 ananesi T\u00fcrklerinkinden olduk\u00e7a ayr\u0131 \u00f6zellikler g\u00f6steriyordu 34.<\/p>\n

Uygurlar\u0131n T\u00fcreyi\u015f Destan\u0131\u2019nda \u201ca\u011fa\u00e7\u201d ile ilgili anlat\u0131mlar\u0131 vard\u0131r:<\/p>\n

\u201cO s\u0131rada Karakorum nehirleri aras\u0131nda Tu\u011fla (yani Tula) ve Selenga adlar\u0131nda iki nehir vard\u0131. Bunlar Kamlancu denilen bir yerde birbiriyle birle\u015fiyordu. Bu iki nehir aras\u0131nda birbirine yak\u0131n iki a\u011fa\u00e7 vard\u0131. Birine, k\u0131\u015f\u0131n selvi gibi yapraklar\u0131n\u0131 d\u00f6kmeyen ve \u00e7am a\u011fac\u0131 \u015feklinde olan fesuk a\u011fac\u0131 dedikleri a\u011fa\u00e7, di\u011feri ise, tur a\u011fac\u0131yd\u0131. Bu iki a\u011fa\u00e7 aras\u0131nda b\u00fcy\u00fck bir da\u011f peydah oldu. G\u00f6kten o da\u011f\u0131n \u00fczerine g\u00fcnden g\u00fcne b\u00fcy\u00fcyen \u0131\u015f\u0131k sa\u00e7\u0131lmaya ba\u015flad\u0131. O garip durumu g\u00f6ren Uygur halk\u0131, da\u011fa sayg\u0131 ve tevazuyla yakla\u015ft\u0131klar\u0131 zaman da\u011fdan i\u00e7 a\u00e7\u0131c\u0131, sevin\u00e7 verici sesler duymaya ba\u015flad\u0131lar. O g\u00fcnden sonra da\u011f\u0131n etraf\u0131nda her gece do\u011furma s\u0131ras\u0131ndaki hamile kad\u0131na benzeyen otuz ayak uzunlu\u011funda bir \u0131\u015f\u0131k belirdi ve da\u011fda bir kap\u0131 a\u00e7\u0131ld\u0131. \u0130\u00e7inde ayr\u0131 ayr\u0131 kurulmu\u015f \u00e7ad\u0131r gibi be\u015f ev vard\u0131 ve her birinin i\u00e7inde a\u011f\u0131zlar\u0131nda i\u00e7inde ihtiya\u00e7lar\u0131na g\u00f6re s\u00fct bulunan bir emzik olan bir o\u011flan \u00e7ocu\u011fu oturmu\u015ftu. \u00c7ad\u0131rlar\u0131n \u00fczerinde de g\u00fcm\u00fc\u015ften bir \u00e7at\u0131 vard\u0131. Bu durumu \u00f6\u011frenen kabilenin reisleri bu garip manzaray\u0131 g\u00f6rmek i\u00e7in oraya geldiler ve sayg\u0131 ifadesi olarak onlar\u0131n \u00f6n\u00fcnde diz \u00e7\u00f6kt\u00fcler. \u00c7ocuklar, biraz b\u00fcy\u00fcy\u00fcp y\u00fcr\u00fcme g\u00fcc\u00fc kazan\u0131nca bulunduklar\u0131 yerden \u00e7\u0131kt\u0131lar. Onlar i\u00e7in dad\u0131 (d\u00e2ye)lar g\u00f6revlendirip sayg\u0131 ve sevgi merasimini yerine getirdiler. S\u00fct i\u00e7me \u00e7a\u011f\u0131n\u0131 atlat\u0131p konu\u015fmaya ba\u015flad\u0131klar\u0131 vakit anne babalar\u0131n\u0131 sordular. A\u011fa\u00e7lar\u0131 g\u00f6sterdikleri zaman oraya giderek a\u011fa\u00e7lara evl\u00e2d\u0131n babaya g\u00f6sterdi\u011fi sayg\u0131y\u0131 g\u00f6sterdiler\u201d 35. G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere bu destanda \u00e7ocuklar\u0131n a\u011fa\u00e7tan do\u011fmas\u0131 s\u00f6z konusu de\u011fildir. A\u011fa\u00e7, \u00e7ocuklar\u0131n d\u00fcnyaya gelmesinde vesile olarak kullan\u0131lm\u0131\u015ft\u0131r. T\u00fcrk inan\u00e7 ve d\u00fc\u015f\u00fcnce sisteminde han ya da beyler, tanr\u0131 kat\u0131ndan kutsal a\u011fa\u00e7lar vas\u0131tas\u0131yla yery\u00fcz\u00fcne indirilmektedirler 36.<\/p>\n

A\u011fa\u00e7 yoluyla h\u00fck\u00fcmdarlar\u0131n yery\u00fcz\u00fcne indirilmelerinde a\u011fa\u00e7lara kutsall\u0131k \u00f6zelli\u011fi aktaran \u0131\u015f\u0131klar da \u00f6nemlidir. Uygur destanlar\u0131nda yer alan a\u011fa\u00e7tan \u00e7ocuk do\u011fmas\u0131 konusunda \u00f6nemli olan ve kutsal say\u0131lan \u0131\u015f\u0131kt\u0131r. T\u00fcrk mitolojisinde hamile kalmay\u0131 sa\u011flayan fakt\u00f6r\u00fcn \u0131\u015f\u0131k oldu\u011fu kan\u0131s\u0131 mevcuttur 37. Uygur destanlar\u0131nda \u0131\u015f\u0131k motifine yer verilmesinin temelinde dini inan\u00e7 yatmaktad\u0131r. Maniheizm bir \u0131\u015f\u0131k dini olarak adland\u0131r\u0131lmaktad\u0131r 38. Bundan dolay\u0131 destanlarda s\u0131k s\u0131k \u0131\u015f\u0131k motifine yer verilmi\u015ftir.<\/p>\n

Sonu\u00e7<\/span><\/strong><\/p>\n

Destanlar incelendi\u011fi zaman tamamen efsanevi \u00fcr\u00fcnler olmad\u0131klar\u0131, belli bir d\u00fczen ve olay \u00f6rg\u00fcs\u00fc \u00e7er\u00e7evesinde olu\u015fturulduklar\u0131 g\u00f6r\u00fclmektedir. Belirli bir mek\u00e2na, kahramanlara ve ge\u00e7en olaylara yer verilmi\u015f olmas\u0131 destanlar\u0131n \u00f6nemini artt\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Eski T\u00fcrk destanlar\u0131 zamanla \u00e7e\u015fitli kaynaklarda toplanarak g\u00fcn\u00fcm\u00fcze kadar ula\u015fm\u0131\u015flard\u0131r. Bu y\u00fczden eksiklikler, kopukluklar vard\u0131r fakat d\u00f6nemin \u00f6zelliklerine ve bilgilerine ula\u015fmam\u0131zda olduk\u00e7a \u00f6nemli kaynaklard\u0131r.<\/p>\n

Destanlardan anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla T\u00fcrkler k\u00f6kenlerini g\u00fc\u00e7l\u00fc ve ilahi varl\u0131klara dayand\u0131rmak istemi\u015flerdir. Bunun i\u00e7in kendi co\u011frafyalar\u0131nda g\u00fc\u00e7l\u00fc g\u00f6rd\u00fckleri bir varl\u0131k olan kurttan yararlanm\u0131\u015flard\u0131r. Yine T\u00fcrkler, Hayat A\u011fac\u0131 inanc\u0131ndan da yola \u00e7\u0131karak a\u011fac\u0131n yeniden canlanmas\u0131n\u0131 ve ye\u015fillenmesini ilahi bir i\u015faret olarak alg\u0131layarak k\u00f6kenlerini a\u011faca dayand\u0131rm\u0131\u015flard\u0131r.<\/p>\n

\u00c7al\u0131\u015fmam\u0131zda \u00fczerinde durdu\u011fumuz kurt motifine Hunlar zaman\u0131nda O\u011fuz Ka\u011fan Destan\u0131\u2019nda yer verilmi\u015ftir. O\u011fuz Ka\u011fan ilk do\u011fdu\u011funda \u00f6zellikleri s\u00f6ylenirken kurda benzetilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu destanda ayr\u0131ca kurt O\u011fuz Ka\u011fan\u2019a yard\u0131mc\u0131 olan kutsal bir varl\u0131k olarak g\u00f6sterilmi\u015ftir.<\/p>\n

G\u00f6kt\u00fcrklerin destan ve efsanelerinde kurt motifi \u00fczerinde durulmu\u015ftur. \u00d6zellikle bu d\u00f6nem kurt ata olarak benimsenmi\u015ftir.<\/p>\n

T\u00fcrk destanlar\u0131nda a\u011fa\u00e7tan t\u00fcreme ile ilgili bilgiler vard\u0131r. O\u011fuz Ka\u011fan Destan\u0131\u2019nda K\u0131p\u00e7aklar\u0131n a\u011fa\u00e7tan t\u00fcremesine ve O\u011fuz Ka\u011fan\u2019\u0131n yerin k\u0131z\u0131yla a\u011fa\u00e7 kovu\u011funda tan\u0131\u015fmas\u0131na de\u011finilmi\u015ftir.<\/p>\n

Uygurlar d\u00f6neminden itibaren destanlar\u0131n i\u00e7eriklerinde farkl\u0131l\u0131klar olu\u015fmaya ba\u015flam\u0131\u015ft\u0131r. Bunun nedeni ise yeni bir din olan Maniheizm\u2019in kabul edilmesidir. Maniheizm\u2019in etkisiyle destanlarda \u0131\u015f\u0131\u011f\u0131n kutsall\u0131\u011f\u0131na yer verilmi\u015ftir. T\u00fcrklerin ge\u00e7mi\u015finden beri kutsal say\u0131lan a\u011fac\u0131n ve \u0131\u015f\u0131\u011f\u0131n ilahi g\u00fcc\u00fcyle \u00e7ocuklar\u0131n do\u011fmas\u0131 Uygurlar\u0131n T\u00fcreyi\u015f Destan\u0131\u2019nda anlat\u0131lmaktad\u0131r.<\/p>\n

A\u00e7\u0131klamalar:<\/strong><\/span><\/p>\n

1 S\u00fcleyman Yi\u011fittir, \u201cT\u00fcrk Destanlar\u0131n\u0131n De\u011fer Odakl\u0131 Analizi\u201d, Turkish Studies – International Periodical For The
\nLanguages, Literature and History of Turkish or Turkic, 9\/5, (2014), s. 2127.
\n2 Kaz\u0131m Yeti\u015f, \u201cDestan\u201d, \u0130A, IX, s. 202.
\n3 M. \u00d6cal O\u011fuz, \u201cDestan Tan\u0131m\u0131 ve Eski T\u00fcrk Destanlar\u0131\u201d, Milli Folklor, S 62, (2004), s. 5.
\n4 Naciye Y\u0131ld\u0131z, \u201cT\u00fcrk Destan Gelene\u011fi\u201d, Modern T\u00fcrkl\u00fck Ara\u015ft\u0131rmalar\u0131 Dergisi, 6\/1, (2009), s. 8.
\n5 \u0130slamiyet \u00d6ncesi T\u00fcrk Destanlar\u0131, ed. Saim Sakao\u011flu-Ali Duymaz, \u00d6t\u00fcken Ne\u015friat, \u0130stanbul 2006, s. 58.
\n6 \u00d6zkul \u00c7obano\u011flu, T\u00fcrk D\u00fcnyas\u0131 Epik Destan Gelene\u011fi, Ak\u00e7a\u011f Yay\u0131nc\u0131l\u0131k, Ankara 2011, s. 38.
\n7 Varis \u00c7akan, Orta Asya T\u00fcrk Tarihinin Kaynaklar\u0131, Biny\u0131l Yay\u0131nevi, Ankara 2009, s. 74.
\n8 Varis \u00c7akan, Orta Asya T\u00fcrk Tarihinin Kaynaklar\u0131, Biny\u0131l Yay\u0131nevi, Ankara 2009, s. 75.
\n9 Nam\u0131k Aslan, \u201cKurt Motifinin T\u00fcrk Men\u015fe Efsanelerindeki Anlam\u0131 \u00dczerine\u201d, Milli Folklor, S 87, (2010), s. 74-75.
\n10 Nihad Sami Banarl\u0131, Resimli T\u00fcrk Edebiyat\u0131 Tarihi I, Milli E\u011fitim Bas\u0131m Evi, \u0130stanbul 1983, s. 32.<\/p>\n

11 Zeki Velidi Togan, \u201cBozkurt Efsanesi\u201d, T\u00fcrkler Ansiklopedisi, III, s. 981.
\n12 Jean Paul Roux, T\u00fcrklerin ve Mo\u011follar\u0131n Eski Dini, \u00e7ev. Aykut Kazanc\u0131gil, \u0130\u015faret Yay\u0131nlar\u0131, \u0130stanbul 1994, s. 86.
\n13 Ali \u00d6zt\u00fcrk, \u00c7a\u011flar\u0131n \u0130\u00e7inden T\u00fcrk Destanlar\u0131, Pozitif Yay\u0131nlar\u0131, \u0130stanbul 2011, s. 79.
\n14 Ya\u015far \u00c7oruhlu, T\u00fcrk Mitolojisinin Ana Hatlar\u0131, Kabalc\u0131 Yay\u0131nevi, \u0130stanbul 2010, s. 120.
\n15 Tuncer Baykara, T\u00fcrk K\u00fclt\u00fcr Tarihine Bak\u0131\u015f, Atat\u00fcrk K\u00fclt\u00fcr Merkezi Yay\u0131nlar\u0131, Ankara 2001, s. 32.
\n16 Wilhelm Radloff, Sibirya\u2019dan, \u00e7ev. Ahmet Temir, Maarif Bas\u0131mevi, C I, \u0130stanbul 1954, s. 130.
\n17 W. Bang -G.R. Rahmeti, O\u011fuz Ka\u011fan Destan\u0131, \u00d6rg\u00fcn Yay\u0131nevi, \u0130stanbul 2012, s. 153.<\/p>\n

18 age., s. 99.
\n19 Ali \u00d6zt\u00fcrk, \u00c7a\u011flar\u0131n \u0130\u00e7inden T\u00fcrk Destanlar\u0131, Pozitif Yay\u0131nlar\u0131, \u0130stanbul 2011, s. 355-356.
\n20 \u0130brahim Kafeso\u011flu, T\u00fcrk Milli K\u00fclt\u00fcr\u00fc, \u00d6t\u00fcken Ne\u015friyat, \u0130stanbul 1998, s. 330.
\n21 Varis \u00c7akan, Orta Asya T\u00fcrk Tarihinin Kaynaklar\u0131, Biny\u0131l Yay\u0131nevi, Ankara 2009, s. 120.
\n22 Muharrem Ergin, Orhun Abideleri, Hisar Yay\u0131nlar\u0131, \u0130stanbul 2003, s. 25.
\n23 Saadettin G\u00f6me\u00e7, T\u00fcrk Destanlar\u0131na Giri\u015f, Ak\u00e7a\u011f Yay\u0131nevi, Ankara 2009, s. 188 vd.<\/p>\n

24 age., s. 188 vd<\/p>\n

25 Bahaeddin \u00d6gel, T\u00fcrk Mitolojisi (Kaynaklar\u0131 ve A\u00e7\u0131klamalar\u0131 \u0130le Destanlar) I, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara
\n1998, s. 201-21.
\n26 \u0130kinci ve \u00fc\u00e7\u00fcnc\u00fc rivayetler i\u00e7in Bahaeddin \u00d6gel\u2019in T\u00fcrk Mitolojisi C I isimli eserinde tam metinler verilmi\u015ftir. \u0130kinci
\nrivayet eserin 27-28. sayfalar\u0131nda; \u00fc\u00e7\u00fcnc\u00fc rivayet ise eserin 22-23. sayfalar\u0131nda anlat\u0131lm\u0131\u015ft\u0131r.
\n27 Ya\u015far \u00c7oruhlu, T\u00fcrk Mitolojisinin Ana Hatlar\u0131, Kabalc\u0131 Yay\u0131nevi, \u0130stanbul 2010, s. 128.
\n28 Pervin Ergun, T\u00fcrk K\u00fclt\u00fcr\u00fcnde A\u011fa\u00e7 K\u00fclt\u00fc, Atat\u00fcrk K\u00fclt\u00fcr Merkezi Yay\u0131nlar\u0131, Ankara 2012, s. 105.
\n29 Nihad Sami Banarl\u0131, Resimli T\u00fcrk Edebiyat\u0131 Tarihi I, Milli E\u011fitim Bas\u0131m Evi, \u0130stanbul 1983, s. 31.<\/p>\n

30 F. G\u00fclay Mirzao\u011flu-S\u0131vac\u0131, \u201cT\u00fcrklerde Mitolojik Unsurlar\u201d, T\u00fcrkbilig T\u00fcrkoloji Ara\u015ft\u0131rma Dergisi, S 10, (2005), s. 42.
\n31 Metin \u00d6zarslan, \u201cT\u00fcrk K\u00fclt\u00fcr\u00fcnde A\u011fa\u00e7 ve Orman K\u00fclt\u00fc\u201d, T\u00fcrkbilig T\u00fcrkoloji Ara\u015ft\u0131rmalar\u0131 Dergisi, S 5, (2003), s.
\n95.
\n32 Ebulgazi Bahad\u0131r Han, \u015eecere-i Terakkime T\u00fcrklerin Soy K\u00fct\u00fc\u011f\u00fc, haz. Muharrem Ergin, Kervan Kitap\u00e7\u0131l\u0131k, s. 31-32.
\n33 W. Bang-G.R. Rahmeti, O\u011fuz Ka\u011fan Destan\u0131, \u00d6rg\u00fcn Yay\u0131nevi, \u0130stanbul 2012, s. 94.<\/p>\n

34 Bahaeddin \u00d6gel, T\u00fcrk Mitolojisi (Kaynaklar\u0131 ve A\u00e7\u0131klamalar\u0131 \u0130le Destanlar) I, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara 1998, s. 90.
\n35 Alaeddin Ata-Melik C\u00fcveyni, Tarih-i Cihan G\u00fc\u015fa I, \u00e7ev. M\u00fcrsel \u00d6zt\u00fcrk, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara 2013,
\ns. 102.
\n36 Pervin Ergun, T\u00fcrk K\u00fclt\u00fcr\u00fcnde A\u011fa\u00e7 K\u00fclt\u00fc, Atat\u00fcrk K\u00fclt\u00fcr Merkezi Yay\u0131nlar\u0131, Ankara 2012, s. 336.
\n37 Ya\u015far Kalafat, \u201cGe\u00e7mi\u015ften G\u00fcn\u00fcm\u00fcze T\u00fcrk Halk \u0130nan\u00e7lar\u0131nda \u201cI\u015f\u0131k\u201d \u201d, Milli Folklor Dergisi, 3\/20, (1993), s. 32.
\n38 Bahaeddin \u00d6gel, T\u00fcrk Mitolojisi (Kaynaklar\u0131 ve A\u00e7\u0131klamalar\u0131 \u0130le Destanlar) I, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara 1998, s. 83.<\/p>\n

B\u0130BL\u0130YOGRAFYA<\/span><\/strong><\/p>\n

Alaeddin Ata-Melik C\u00fcveyni, Tarih-i Cihan G\u00fc\u015fa I, \u00e7ev. M\u00fcrsel \u00d6zt\u00fcrk, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131,
\nAnkara 2013.
\nAslan, Nam\u0131k, \u201cKurt Motifinin T\u00fcrk Men\u015fe Efsanelerindeki Anlam\u0131 \u00dczerine\u201d, Milli Folklor, S 87, (2010), s.
\n72-77.
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\nBang, W., G. R. Rahmeti, O\u011fuz Ka\u011fan Destan\u0131, \u00d6rg\u00fcn Yay\u0131nevi, \u0130stanbul 2012.
\nBaykara, Tuncer, T\u00fcrk K\u00fclt\u00fcr Tarihine Bak\u0131\u015f, Atat\u00fcrk K\u00fclt\u00fcr Merkezi Yay\u0131nlar\u0131, Ankara 2001.
\n\u00c7akan, Varis, Orta Asya T\u00fcrk Tarihinin Kaynaklar\u0131, Biny\u0131l Yay\u0131nevi, Ankara 2009.
\n\u00c7obano\u011flu, \u00d6zkul, T\u00fcrk D\u00fcnyas\u0131 Epik Destan Gelene\u011fi, Ak\u00e7a\u011f Yay\u0131nc\u0131l\u0131k, Ankara 2011.
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\nErgin, Muharrem, Orhun Abideleri, Hisar Yay\u0131nlar\u0131, \u0130stanbul 2003.
\nErgun, Pervin, T\u00fcrk K\u00fclt\u00fcr\u00fcnde A\u011fa\u00e7 K\u00fclt\u00fc, Atat\u00fcrk K\u00fclt\u00fcr Merkezi Yay\u0131nlar\u0131, Ankara 2012.
\nG\u00f6me\u00e7, Saadettin, T\u00fcrk Destanlar\u0131na Giri\u015f, Ak\u00e7a\u011f Yay\u0131nevi, Ankara 2009.
\n\u0130slamiyet \u00d6ncesi T\u00fcrk Destanlar\u0131, ed. Saim Sakao\u011flu-Ali Duymaz, \u00d6t\u00fcken Ne\u015friyat, \u0130stanbul 2006.
\nKafeso\u011flu, \u0130brahim, T\u00fcrk Milli K\u00fclt\u00fcr\u00fc, \u00d6t\u00fcken Ne\u015friyat, \u0130stanbul 1998.
\nKalafat, Ya\u015far, \u201cGe\u00e7mi\u015ften G\u00fcn\u00fcm\u00fcze T\u00fcrk Halk \u0130nan\u00e7lar\u0131nda \u201cI\u015f\u0131k\u201d\u201c, Milli Folklor Dergisi, 3\/20, (1993), s.
\n32-34.
\nO\u011fuz, M. \u00d6cal, \u201cDestan Tan\u0131m\u0131 ve Eski T\u00fcrk Destanlar\u0131\u201d, Milli Folklor, S 62, (2004), s. 5-7.
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\n(2003), s. 94-102.
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\nRoux, Jean Paul, T\u00fcrklerin ve Mo\u011follar\u0131n Eski Dini, \u00e7ev. Aykut Kazanc\u0131gil, \u0130\u015faret Yay\u0131nlar\u0131, \u0130stanbul 1994.
\nS\u0131vac\u0131, F. G\u00fclay Mirzao\u011flu, \u201cT\u00fcrklerde Mitolojik Unsurlar\u201d, T\u00fcrkbilig T\u00fcrkjoloji Ara\u015ft\u0131rma Dergisi, S 10,
\n(2005), s. 34-53.
\nTogan, Zeki Velidi, \u201cBozkurt Efsanesi\u201d, T\u00fcrkler Ansiklopedisi, III, s. 981-985.
\nYeti\u015f, Kaz\u0131m, \u201cDestan\u201d, \u0130A, IX, s. 202-205.
\nY\u0131ld\u0131z, Naciye, \u201cT\u00fcrk Destan Gelene\u011fi\u201d, Modern T\u00fcrkl\u00fck Ara\u015ft\u0131rmalar\u0131 Dergisi, 6 (1), (2009), s. 7-15.
\nYi\u011fittir, S\u00fcleyman, \u201cT\u00fcrk Destanlar\u0131n\u0131n De\u011fer Odakl\u0131 Analizi\u201d, Turkish Studies-International Periodical For
\nThe Languages, Literature and History of Turkish or Turkic, 9\/5, (2014), s. 2125-2140.<\/p>\n","protected":false},"excerpt":{"rendered":"

Yrd. Do\u00e7. Dr. Zekiye TUN\u00c7\u00a0 \u00f6\u011fr. Y\u0131ld\u0131z AKBULUT\u00a0 \u00d6zet Destanlar, tarihi olaylar\u0131 ayd\u0131nlatmada ba\u015fvuraca\u011f\u0131m\u0131z kaynaklar i\u00e7erisinde say\u0131labilirler. Bu t\u00fcr eserlerde kavim isimlerine yer verilmesi, ya\u015fan\u0131lan co\u011frafya hakk\u0131nda bilgilerin olmas\u0131, d\u00f6nemin kahramanlar\u0131na de\u011finilmesi ve ilahi varl\u0131klar\u0131n anlat\u0131lmas\u0131 tarihi kaynak olarak kullan\u0131lmalar\u0131nda etkilidir. T\u00fcrklerin eski d\u00f6nemlerinde olu\u015fturduklar\u0131 destanlar\u0131nda bu t\u00fcr bilgiler vard\u0131r. Eski T\u00fcrk devletlerinden olan Hunlar, […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24],"tags":[],"class_list":["post-4110","post","type-post","status-publish","format-standard","hentry","category-turk-dunyasi"],"_links":{"self":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4110","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4110"}],"version-history":[{"count":1,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4110\/revisions"}],"predecessor-version":[{"id":4113,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4110\/revisions\/4113"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4110"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4110"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4110"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}