{"id":4232,"date":"2020-07-17T11:22:02","date_gmt":"2020-07-17T08:22:02","guid":{"rendered":"https:\/\/tr.uyghuracademy.org\/?p=4232"},"modified":"2020-07-27T12:13:16","modified_gmt":"2020-07-27T09:13:16","slug":"uygur-kulturunde-tufanin-kuslari-kirlangic-ve-guvercin","status":"publish","type":"post","link":"https:\/\/tr.uyghuracademy.org\/?p=4232","title":{"rendered":"Uygur K\u00fclt\u00fcr\u00fcnde Tufan\u2019\u0131n Ku\u015flar\u0131: K\u0131rlang\u0131\u00e7 ve G\u00fcvercin"},"content":{"rendered":"

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

 <\/p>\n

Yrd. Do\u00e7. Dr. Adem \u00d6GER<\/strong><\/span>
\n Ar\u015f. G\u00f6r. Serkan K\u00d6SE<\/strong><\/span><\/p>\n

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

T\u00fcrk k\u00fclt\u00fcr\u00fcnde ku\u015flar \u00f6nemli bir yer tutmaktad\u0131r. T\u00fcrklerin inan\u0131\u015f ve d\u00fc\u015f\u00fcnce sistemlerinde, geleneksel baz\u0131 uygulamalar\u0131nda, totemlerinde, destan, halk hik\u00e2yesi, efsane, masal ve halk \u015fiiri gibi s\u00f6zl\u00fc k\u00fclt\u00fcr \u00fcr\u00fcnlerinde \u00e7e\u015fitli ku\u015flar yer almaktad\u0131r. Baz\u0131 ku\u015flar ise anlatmalarda ve g\u00fcnl\u00fck hayatla ilgili inan\u0131\u015f ve uygulamalarda \u00f6ne \u00e7\u0131kmaktad\u0131r. Uygur T\u00fcrklerinin s\u00f6zl\u00fc k\u00fclt\u00fcr \u00fcr\u00fcnleri ve geleneksel uygulamalar\u0131nda dikkat \u00e7eken ku\u015flar ise k\u0131rlang\u0131\u00e7 ve g\u00fcvercindir. Bu makalemizde, ilk olarak k\u0131rlang\u0131\u00e7 ve g\u00fcvercinin T\u00fcrk k\u00fclt\u00fcr\u00fcndeki yeri \u00fczerinde durulmu\u015f, daha sonra da Uygur T\u00fcrklerinin g\u00fcnl\u00fck ya\u015fam\u0131nda, s\u00f6zl\u00fc \u00fcr\u00fcnlerinde, \u00e7e\u015fitli inan\u0131\u015f ve uygulamalar\u0131nda ne \u015fekilde yer ald\u0131\u011f\u0131 hakk\u0131nda bilgi verilmi\u015ftir. \u00c7al\u0131\u015fman\u0131n sonunda ise Uygurlar aras\u0131nda s\u00f6z konusu ku\u015flarla ilgili efsane metinlerine yer verilmi\u015ftir.<\/p>\n

Anahtar Kelimeler:<\/span><\/strong> T\u00fcrk K\u00fclt\u00fcr\u00fc, Uygur, Ku\u015flar, G\u00fcvercin, K\u0131rlang\u0131\u00e7.<\/p>\n

\u0130nsano\u011flu, do\u011fay\u0131 ve evreni anlamland\u0131rma a\u015famas\u0131nda iken hangi bitkinin veya hayvan\u0131n yararl\u0131-zararl\u0131 oldu\u011funu deneme-yan\u0131lma y\u00f6ntemiyle bilgi da\u011farc\u0131\u011f\u0131na eklemi\u015ftir. Daha sonralar\u0131 kendisinin g\u00fc\u00e7s\u00fcz oldu\u011funu d\u00fc\u015f\u00fcn\u00fcp ya\u015fam\u0131n\u0131 gerek korkudan gerekse hayat\u0131n zorluklar\u0131ndan kurtulman\u0131n psikolojik bir etkisi olarak do\u011fadaki nesneleri kutsalla\u015ft\u0131rmaya ba\u015flayarak devam ettirmi\u015ftir. Bu noktada anlamland\u0131r\u0131lan nesnelerin kutsall\u0131\u011f\u0131 ilkel insan\u0131n inan\u00e7 sistemini meydana getirmi\u015ftir. Hayvanlar\u0131n ata olarak kutsal say\u0131lmas\u0131, hatta tanr\u0131salla\u015ft\u0131r\u0131lmas\u0131 ilk insan\u0131n do\u011fa
\nkar\u015f\u0131s\u0131nda savunmas\u0131z ve aciz kalmas\u0131n\u0131n bir g\u00f6stergesi olabilir. Bu ba\u011flamda ku\u015flar\u0131n \u00f6nemli bir i\u015flevi vard\u0131r. Ku\u015flar kimi zaman tanr\u0131 ile insan aras\u0131nda bir ileti\u015fim vas\u0131tas\u0131 olarak kimi zaman ise ruhun bi\u00e7imsel tasavvuru \u015feklinde bir\u00e7ok konumda anlamland\u0131r\u0131lm\u0131\u015ft\u0131r. T\u00fcrk k\u00fclt\u00fcr\u00fc \u00e7er\u00e7evesinde \u201cku\u015f\u201d halk anlat\u0131lar\u0131ndan inan\u00e7lara kadar bir\u00e7ok folklor \u00fcr\u00fcn\u00fc i\u00e7inde farkl\u0131 i\u015flevlerle yer alm\u0131\u015ft\u0131r. T\u00fcrk mitolojik inan\u00e7 ve d\u00fc\u015f\u00fcnce sisteminde, ku\u015flar farkl\u0131 i\u015flevlerle kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/p>\n

T\u00fcrk boylar\u0131n\u0131n yarat\u0131l\u0131\u015f mitlerinde \u00e7e\u015fitli ku\u015flar yer almaktad\u0131r. \u00d6rne\u011fin; Yakutlar\u0131n, Yenisey veya Altaylar\u0131n yarat\u0131l\u0131\u015f mitlerinde kaz, ku\u011fu ve k\u0131rlang\u0131\u00e7 gibi ku\u015flar yer almaktad\u0131r.<\/p>\n

\u015eamanlar\u0131n davullar\u0131nda kaz, kartal gibi ku\u015flar yer al\u0131r. \u015eamanizm inan\u0131\u015f\u0131nda, \u00f6len ki\u015filerin ruhunun ku\u015f suretine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc bilinmektedir. \u00d6len ki\u015filerin ruhlar\u0131n\u0131n bir ku\u015f olarak g\u00f6\u011fe u\u00e7malar\u0131, T\u00fcrklerde olduk\u00e7a yayg\u0131n bir d\u00fc\u015f\u00fcncedir.1<\/p>\n

Cami\u00fc\u2019t-Tevarih\u2019te 24 o\u011fuz boyunun her biri i\u00e7in bir ku\u015fun \u201congon\u201d olarak yer ald\u0131\u011f\u0131 bilinmektedir. Her boyun kendisinin tan\u0131nmas\u0131n\u0131 sa\u011flayacak bir arma\/simge olarak bayra\u011f\u0131nda bulundurdu\u011fu ku\u015fu vard\u0131r.2<\/p>\n

\u0130slam inanc\u0131yla birlikte ku\u015flar\u0131 y\u00fcceltme devam etmi\u015f ve onlar daha \u00e7ok din\u00ee olay ve \u015fah\u0131slara ba\u011fl\u0131 olarak de\u011ferlendirilmi\u015ftir. Uygur T\u00fcrkleri aras\u0131nda \u00f6zellikle g\u00fcvercin, k\u0131rlang\u0131\u00e7, b\u00fclb\u00fcl, tumu\u00e7uk, kakkuk, siyah ser\u00e7e ve kumru gibi ku\u015flara kutsall\u0131k atfedilmektedir. Bu nedenle de bunlardan baz\u0131lar\u0131 i\u00e7in evlere \u00f6zel yuvalar yapmaktad\u0131rlar. K\u0131rlang\u0131\u00e7 ve g\u00fcvercin ise en sevilen ku\u015flardand\u0131r ve bunlara \u00f6zel ilgi g\u00f6sterilir. Uygur T\u00fcrkleri aras\u0131nda da k\u0131rlang\u0131\u00e7 ve g\u00fcvercin \u00e7e\u015fitli mitik ve din\u00ee olaylara ba\u011fl\u0131 olarak kutsal kabul edilen ku\u015flardand\u0131r.<\/p>\n

Eski kaynaklarda, \u201ck\u0131rlang\u0131\u00e7\u201d kelimesi \u201ckarla\u011fu\u00e7\u201d ve \u201ckarlagu\u00e7\u201d olarak ge\u00e7er. T\u00fcrkmenlerde \u201ckarl\u0131ga\u015f\u201d, Balkan T\u00fcrklerinde \u201ckar\u0131lga\u00e7\u201d, K\u0131rg\u0131zlarda \u201c\u00e7abilekey\u201d veya \u201c\u00e7abiyekey\u201d, Kazaklarda \u201ckarl\u0131ga\u015f\u201d, \u00d6zbeklerde \u201ckaldirg\u00e5\u00e7\u201d, Altay, Tele\u00fct T\u00fcrklerinde \u201ckar\u0131l\u0131ga\u015f\u201d, \u015eorlarda \u201ckar\u0131l\u0131ga\u015f\u201d veya \u201ckarl\u0101\u015f\u201d, Sagaylarda \u201ckarlagas\u201d \u015feklinde ifade bulur.3 Hasan Eren \u201cT\u00fcrk\u00e7enin Etimolojik S\u00f6zl\u00fc\u011f\u00fc\u201d adl\u0131 eserinde, k\u0131rlang\u0131c\u0131n < kar\u0131l\u0131k+-(a)\u00e7 k\u00fc\u00e7\u00fcltme ekinden olu\u015ftu\u011funu ifade eder.4 K\u0131rlang\u0131\u00e7, Uygur T\u00fcrkleri aras\u0131nda ise \u201ckarli\u011fa\u00e7\u201d \u015feklinde adland\u0131r\u0131lmaktad\u0131r.<\/p>\n

K\u0131rlang\u0131\u00e7, Uygur T\u00fcrkleri aras\u0131nda kutsanan ve de\u011fer verilen ku\u015ftur. Dostlu\u011fun ve \u015fefkatin simgesi olan k\u0131rlang\u0131\u00e7, \u201cinsanlar\u0131 kazadan ve beladan kurtaran ku\u015f\u201d olarak bilinir. Bu nedenle Uygur T\u00fcrkleri aras\u0131nda evlerin \u00e7at\u0131lar\u0131na, kap\u0131lar\u0131n \u00fczerine onlar i\u00e7in \u00f6zel yuvalar yap\u0131l\u0131r. \u00c7\u00fcnk\u00fc \u201ck\u0131rlang\u0131c\u0131n yuva yapt\u0131\u011f\u0131 eve talih konar\u201d inanc\u0131 vard\u0131r. Hatta sonbaharda k\u0131rlang\u0131\u00e7lar yuvalar\u0131na d\u00f6nmedi\u011finde, onlar\u0131n yuvalar\u0131na t\u00fcts\u00fc yap\u0131lmakta ve d\u00f6nmeleri i\u00e7in dua edilmektedir. Ayr\u0131ca k\u0131rlang\u0131\u00e7 \u00f6ld\u00fcr\u00fclmez ve yakalanmaz. Onu yakalayan kimsenin ellerinin tutulaca\u011f\u0131na inan\u0131l\u0131r.5
\nK\u0131rlang\u0131\u00e7 ile ilgili bu inan\u0131\u015f ve rit\u00fcelleri inceledi\u011fimizde, k\u0131rlang\u0131\u00e7 hakk\u0131nda anlat\u0131lan efsanelerin bu inan\u0131\u015f ve rit\u00fcellerin hem ortaya \u00e7\u0131kmas\u0131nda hem de s\u00fcreklilik kazanmas\u0131nda b\u00fcy\u00fck etkiye sahip oldu\u011funu g\u00f6rmekteyiz.<\/p>\n

Uygur T\u00fcrkleri aras\u0131nda k\u0131rlang\u0131\u00e7 ve g\u00fcvercin ile ilgili anlatmalar, \u00e7o\u011funlukla \u201cNuh Tufan\u0131\u201d etraf\u0131nda \u015fekillenmektedir. \u201cTanr\u0131\u2019n\u0131n d\u00fcnyay\u0131 k\u00f6t\u00fcl\u00fcklerden ar\u0131nd\u0131rma ve k\u00f6t\u00fcleri cezaland\u0131rma amac\u0131yla yery\u00fcz\u00fcn\u00fc sularla kaplamas\u0131n\u0131 ve el\u00e7isi ya da bir kutsal ki\u015fi vas\u0131tas\u0131yla bir gemi yapt\u0131rarak insan, hayvan ve bitki nesillerini kurtararak yeniden t\u00fcreyi\u015fi sa\u011flamas\u0131n\u0131 hik\u00e2ye eden tufanla ilgili metinlere yery\u00fcz\u00fcndeki topluluklarda ve baz\u0131 kutsal kitaplarda rastlamak m\u00fcmk\u00fcnd\u00fcr.6 En eski \u00f6rne\u011fine S\u00fcmerler ve oradan da Babilliler aras\u0131nda rastlanan tufan efsanesi,
\nAltay T\u00fcrkleri aras\u0131nda da anlat\u0131lmaktad\u0131r. Ayr\u0131ca Tevrat ve Kur\u2019an-\u0131 Kerim\u2019de de tufanla ilgili b\u00f6l\u00fcmler bulunmaktad\u0131r.7 Nuh peygamber, Uygur efsanelerinde de tufanla birlikte ge\u00e7mektedir. Hayat\u0131n ikinci kez ba\u015flamas\u0131n\u0131 ifade eden Nuh Tufan\u0131, efsanelerde \u00e7e\u015fitli hayvanlar\u0131n belirli \u00f6zellikleri kazand\u0131klar\u0131 bir olay olarak yer almaktad\u0131r. Ke\u00e7inin kuyru\u011funun dik olmas\u0131, kedinin s\u0131rt\u0131n\u0131n yere gelmemesi, g\u00fcvercinin insanlar aras\u0131nda \u201ckutsal ku\u015f\u201d kabul edilmesi, k\u0131rlang\u0131c\u0131n kuyru\u011funun \u00e7atal olmas\u0131 Uygur efsanelerinde \u201cNuh Tufan\u0131\u201dnda meydana gelen olaylar olarak anlat\u0131lmaktad\u0131r. Bunun yan\u0131 s\u0131ra efsanelerde, Do\u011fu T\u00fcrkistan\u2019\u0131n \u00f6nemli \u015fehirlerinden biri olan
\n\u201cTurfan\u201d ad\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 da \u201cNuh Tufan\u0131\u201dna ba\u011flanmaktad\u0131r.8<\/p>\n

Uygur T\u00fcrkleri aras\u0131nda k\u0131rlang\u0131\u00e7 ile ilgili yer alan anlatma ve inan\u0131\u015flar\u0131n T\u00fcrk boylar\u0131n\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131nda ortakl\u0131k te\u015fkil etti\u011fini g\u00f6rmekteyiz. \u00c7al\u0131\u015fmada yer verdi\u011fimiz 1 ve 2 nolu efsane metinlerinde, k\u0131rlang\u0131\u00e7 Nuh Tufan\u0131\u2019nda yer alan ku\u015flardan biridir ve tufan sonras\u0131 insano\u011flunu y\u0131lanlardan kurtaran ku\u015f olarak yer almaktad\u0131r. Efsanede onun insano\u011flunu kurtarmas\u0131ndan dolay\u0131 kutsand\u0131\u011f\u0131 da vurgulanan hususlardan biridir. Buna benzer anlatmalar T\u00fcrk boylar\u0131 aras\u0131nda olduk\u00e7a yayg\u0131nd\u0131r. \u00d6rne\u011fin; Hz. Nuh, tufan suyunda gemiyle ilerlerken, d\u00fcnyada
\nhangi varl\u0131\u011f\u0131n kan\u0131n\u0131n tatl\u0131 oldu\u011funu \u00f6\u011frenip gelmesi i\u00e7in, karaya \u00f6nce kargay\u0131 g\u00f6nderir; ancak karga geri d\u00f6nmez. Sonra sine\u011fi g\u00f6nderir, o da d\u00f6nmez. Sonunda k\u0131rlang\u0131c\u0131 g\u00f6nderir ve k\u0131rlang\u0131\u00e7 geri d\u00f6ner. Efsanede, Nuh peygamberin takdirini kazanan k\u0131rlang\u0131c\u0131n, Uygur T\u00fcrkleri taraf\u0131ndan kutsal kabul edilen ve onlar i\u00e7in ayr\u0131 bir de\u011fere sahip olan ku\u015f oldu\u011funu g\u00f6r\u00fcyoruz. Uygur T\u00fcrkleri aras\u0131ndaki bu anlatman\u0131n di\u011fer T\u00fcrk boylar\u0131 aras\u0131nda da \u00e7e\u015fitli varyantlar\u0131 yer almaktad\u0131r. \u00d6rne\u011fin; Anadolu\u2019da anlat\u0131lan bir efsaneye g\u00f6re, Nuh\u2019un gemisi delinmi\u015f, deli\u011fi y\u0131lan t\u0131kam\u0131\u015f, \u00f6d\u00fcl olarak da istendi\u011fi canl\u0131n\u0131n etini yeme\u011fe izin istemi\u015f. Ar\u0131 b\u00fct\u00fcn etleri tatm\u0131\u015f, en tatl\u0131s\u0131 insan eti demi\u015f. K\u0131rlang\u0131\u00e7 da insanlar\u0131 kurtaray\u0131m derken ar\u0131n\u0131n dilini \u0131s\u0131rm\u0131\u015f. Y\u0131lan buna k\u0131zm\u0131\u015f, k\u0131rlang\u0131\u00e7 da kuyru\u011funu y\u0131rtm\u0131\u015f.9<\/p>\n

Buryatlar\u0131n bir efsanesinde k\u0131rlang\u0131c\u0131n kuyru\u011funun bir y\u0131lan sokmas\u0131 sonucunda olu\u015fmas\u0131 s\u00f6z konusudur. Efsanede, bu durum k\u0131rlang\u0131\u00e7 ate\u015fi \u00e7almaya cesaret etti\u011fi i\u00e7in G\u00f6k Tanr\u0131 taraf\u0131ndan bir ok at\u0131\u015f\u0131yla kuyru\u011funun par\u00e7alanmas\u0131 \u015feklinde ge\u00e7er.10 Azerbaycan T\u00fcrklerinden derlenen bir efsanenin \u00f6zeti \u015fu \u015fekildedir: \u201cPadi\u015fah\u0131n k\u0131z\u0131 ile \u00e7oban aras\u0131nda ge\u00e7en a\u015fka, padi\u015fah\u0131n kar\u015f\u0131 gelmesi s\u00f6z konusudur. Padi\u015fah k\u0131z\u0131na lay\u0131k g\u00f6rmedi\u011fi \u00e7oban\u0131 bir k\u0131\u015f g\u00fcn\u00fc u\u00e7urumdan a\u015fa\u011f\u0131 atar. Tam o s\u0131rada padi\u015fah\u0131n k\u0131z\u0131 olan Bahar, \u00e7obana seslenir. \u00c7oban o anda Allahtan bir ku\u015fa \u00e7evrilmeyi diler. Sonu\u00e7 olarak \u00e7oban k\u0131rlang\u0131ca d\u00f6n\u00fc\u015f\u00fcr. Bundan sonra k\u0131rlang\u0131\u00e7 ile k\u0131\u015f\u0131n m\u00fccadelesi ba\u015flar. K\u0131\u015f tam
\nyenilecekken son kuvvetini toplar ve elini k\u0131rlang\u0131c\u0131n kuyru\u011funa atarak iki t\u00fcy\u00fcn\u00fc kopar\u0131r. O g\u00fcnden itibaren g\u00f6\u011fs\u00fc ak, kuyru\u011fu \u00e7atal olan karaku\u015fun ad\u0131 k\u0131rlang\u0131\u00e7 olarak kal\u0131r.\u201d11<\/p>\n

Sibirya\u2019n\u0131n H\u0131ristiyanla\u015fm\u0131\u015f Yakutlar\u0131 taraf\u0131ndan anlat\u0131lan bir masal (?) \u015f\u00f6yledir: \u201c\u015eeytan, \u0130sa\u2019n\u0131n a\u011fabeyiydi fakat \u0130sa iyiyken o k\u00f6t\u00fcyd\u00fc. Tanr\u0131 d\u00fcnyay\u0131 yaratmak istedi\u011fi zaman \u015feytana \u2018her \u015feyi yapabilece\u011finle \u00f6v\u00fcn\u00fcyorsun ve benden b\u00fcy\u00fck oldu\u011funu s\u00f6yl\u00fcyorsun; \u00f6yleyse okyanusun dibinden kum getir\u2019 dedi. \u015eeytan dibe dald\u0131 fakat suyun y\u00fcz\u00fcne \u00e7\u0131kt\u0131\u011f\u0131nda elindeki kumun y\u0131kan\u0131p gitmi\u015f oldu\u011funu g\u00f6rd\u00fc. \u0130ki kez daha dald\u0131 ama ba\u015far\u0131l\u0131 olmad\u0131, d\u00f6rd\u00fcnc\u00fc kez kendisini k\u0131rlang\u0131ca \u00e7evirdi ve gagas\u0131nda biraz \u00e7amur getirmeyi ba\u015fard\u0131. \u0130sa bu \u00e7amur par\u00e7as\u0131n\u0131 kutsad\u0131 ve o da d\u00fcnya oldu. D\u00fcnya ba\u015flang\u0131\u00e7ta d\u00fcz ve p\u00fcr\u00fczs\u00fczd\u00fc. Fakat \u015feytan kendi d\u00fcnyas\u0131n\u0131 yaratmay\u0131 d\u00fc\u015f\u00fcnerek bir par\u00e7a \u00e7amuru bo\u011faz\u0131nda saklam\u0131\u015ft\u0131. \u0130sa bu kurnazl\u0131\u011f\u0131 anlad\u0131 ve ensesine vurdu. \u00c7amur par\u00e7as\u0131 \u015feytan\u0131n a\u011fz\u0131ndan f\u0131rlad\u0131 ve yery\u00fcz\u00fcndeki da\u011flar\u0131 olu\u015fturdu, yoksa eskiden her yer d\u00fcmd\u00fczd\u00fc\u201d.12 Bu anlat\u0131, Altay T\u00fcrklerinin d\u00fcnyan\u0131n yarat\u0131l\u0131\u015f\u0131 ile ilgili anlat\u0131lan mitik metne benzerlik g\u00f6stermektedir. Potanin baz\u0131 Altay yarat\u0131l\u0131\u015f destanlar\u0131nda insan\u0131n yerini k\u0131rlang\u0131c\u0131n ald\u0131\u011f\u0131n\u0131 ifade eder.13<\/p>\n

Yukar\u0131daki \u00f6rneklerden de anla\u015f\u0131laca\u011f\u0131 \u00fczere, T\u00fcrk boylar\u0131n\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131nda k\u0131rlang\u0131\u00e7 ve onun \u00f6zelliklerine ili\u015fkin unsurlar \u201cNuh Tufan\u0131\u201d olay\u0131na ba\u011fl\u0131 olarak temellendirilmektedir. Uygur T\u00fcrkleri aras\u0131nda da k\u0131rlang\u0131c\u0131n kutsanmas\u0131 ve ona \u00f6zel ilgi g\u00f6sterilmesinin nedeni bu durum olmal\u0131d\u0131r.<\/p>\n

Uygur T\u00fcrkleri aras\u0131nda k\u0131rlang\u0131c\u0131n \u00e7e\u015fitli hastal\u0131klar\u0131 tedavi etmede de ayr\u0131 bir i\u015flevi s\u00f6z konusudur. \u00d6rne\u011fin; hamile kalmak isteyen kad\u0131nlar, k\u0131rlang\u0131c\u0131n yavrusunu otla pi\u015firerek yer. Yine hamile kalmak isteyen kad\u0131n, harabelerdeki ku\u015flar\u0131n yuvalar\u0131na (genellikle ser\u00e7elerin yuvas\u0131) elini uzat\u0131r ve eline ne gelirse g\u00f6z\u00fcn\u00fc yumup onu a\u011fz\u0131na at\u0131p yer. Ku\u015f yavrusunu yeme \u00e2deti, ikiz \u00e7ocuk sahibi olmak isteyen kad\u0131nlar aras\u0131nda da vard\u0131r. Hamile kad\u0131nlar, ikiz do\u011furmay\u0131 isterlerse, k\u0131rlang\u0131c\u0131n yavrusunu bulup, onu ba\u015fka bir yiyecekle kar\u0131\u015ft\u0131rmadan canl\u0131 olarak yutarlar.14 Ayr\u0131ca Uygur \u015famanlar\u0131 aras\u0131nda ku\u015f t\u00fcy\u00fc ile hastalar\u0131 tedavi etme vard\u0131r ve bu tedavide k\u0131rlang\u0131\u00e7 t\u00fcy\u00fc de
\nkullan\u0131lmaktad\u0131r. Hastan\u0131n belli bir yeri a\u011fr\u0131r veya v\u00fccudu a\u011f\u0131rla\u015f\u0131rsa \u015faman\u0131n huzuruna gider. \u015eaman, hastan\u0131n hastal\u0131k alametlerini tespit ettikten sonra, hastaya belli bir yaln\u0131z a\u011fa\u00e7, eski dam veya pis yerin yan\u0131ndan ge\u00e7ip ge\u00e7medi\u011fini sorar. Hasta, bu durumun nas\u0131l oldu\u011funu anlatt\u0131ktan sonra, \u015faman bu hastal\u0131\u011f\u0131n o yerdeki belli devlerin-perilerin veya k\u00f6t\u00fc ruhlar\u0131n zarar vermesinden kaynakland\u0131\u011f\u0131n\u0131 s\u00f6yler. Bunun \u00fczerine \u015faman, \u201chan\u00e7er\u201d ya da \u201cdo\u011fan\u201d, \u201c\u015fahin\u201d veya \u201ck\u0131rlang\u0131\u00e7\u201d t\u00fcy\u00fcn\u00fc hastan\u0131n v\u00fccuduna s\u00fcrerek okuman\u0131n gerekli oldu\u011funu s\u00f6yler. \u015eaman, ku\u015f t\u00fcy\u00fcn\u00fc hastan\u0131n v\u00fccuduna s\u00fcrerek \u201cAz\u00e2im Duas\u0131\u201dn\u0131 okur.15 Duay\u0131 okurken ku\u015f t\u00fcy\u00fcn\u00fc hastaya ba\u015ftan aya\u011fa s\u00fcrer.<\/p>\n

Tedavinin son a\u015famas\u0131nda, ku\u015f t\u00fcy\u00fc ile hastan\u0131n v\u00fccuduna vurulur.\u201d16 Ayr\u0131ca \u015famanlar da uygun g\u00f6rd\u00fckleri bir vakitte kendilerinin tap\u0131nd\u0131\u011f\u0131 \u201cKoruyucu Tanr\u0131\u201d olan yaln\u0131z a\u011fa\u00e7 veya ku\u015fa (do\u011fan, \u015fahin veya k\u0131rlang\u0131\u00e7), \u015famanl\u0131\u011f\u0131 \u00f6\u011frendikleri yer i\u00e7in \u201ckan\u201d ak\u0131t\u0131r veya t\u00fcts\u00fc yaparlar. \u015eamanlar\u0131n anlatt\u0131\u011f\u0131na g\u00f6re; \u015famanlar kendi mezar me\u015fayihlerine g\u00fc\u00e7leri yetti\u011fi \u00f6l\u00e7\u00fcde \u201ckan ak\u0131t\u0131p\u201d t\u00fcts\u00fc yakmazlarsa, bu mezar ve me\u015fayihler \u015famana \u00f6fkelenir, ondan uzakla\u015f\u0131rlarm\u0131\u015f. B\u00f6ylece \u015faman\u0131n sihirsel g\u00fcc\u00fc zay\u0131flarm\u0131\u015f.17<\/p>\n

K\u0131rlang\u0131c\u0131n halk hekimli\u011finde tedavi ama\u00e7l\u0131 kullan\u0131m\u0131 Anadolu\u2019da da s\u00f6z konusudur. \u00d6rne\u011fin; halk hekimli\u011finde, \u201cg\u00f6ze misafir gelmesi\u201d18 halinde bal ile kar\u0131\u015ft\u0131r\u0131lm\u0131\u015f k\u0131rlang\u0131\u00e7 beyni, g\u00fcl\u00fcncek \u00e7i\u00e7e\u011finin d\u00f6v\u00fclmesi ile ortaya \u00e7\u0131kan s\u0131v\u0131 s\u00fcr\u00fcl\u00fcr.19 Bununla birlikte Do\u011fu ve G\u00fcneydo\u011fu Anadolu\u2019da k\u0131rlang\u0131\u00e7 u\u015faklar\u0131 ad\u0131 ile an\u0131lan, tek i\u015fleri katarakt ameliyatlar\u0131 yapmak olan insanlar vard\u0131r.20 Kadiri tarikat\u0131na mensup olan k\u0131rlang\u0131\u00e7 u\u015faklar\u0131, pirlerinin \u0130ran h\u00fck\u00fcmdar\u0131n\u0131n hastal\u0131k sonucu g\u00f6rmeyen g\u00f6zlerinden birini a\u00e7mas\u0131 \u00fczerine, h\u00fck\u00fcmdar\u0131n di\u011fer g\u00f6z\u00fcn\u00fc de iyile\u015ftirmesini istemesine kar\u015f\u0131l\u0131k \u201cpirimiz bu kadar\u0131na izin verdi\u201d diyerek tedaviye yana\u015fmamas\u0131 ve h\u00fck\u00fcmdar\u0131n
\nise tehditleri sonucu k\u0131rlang\u0131\u00e7 olup u\u00e7up ka\u00e7t\u0131\u011f\u0131na inan\u0131l\u0131r.21 \u00d6rnek uygulamalarda da g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, Anadolu folklorunda, k\u0131rlang\u0131c\u0131n \u00f6zellikle g\u00f6z hastal\u0131klar\u0131n\u0131 tedavi edici bir \u00f6zelli\u011fi oldu\u011fu s\u00f6ylenebilir.<\/p>\n

Uygur s\u00f6zl\u00fc k\u00fclt\u00fcr \u00fcr\u00fcnleri ile inan\u0131\u015f ve rit\u00fcellerinde s\u0131k\u00e7a yer alan ku\u015flardan ikincisi ise g\u00fcvercindir. Orta T\u00fcrk\u00e7e\u2019de g\u00fcvercin \u201ck\u00f6g\u00fcr\u00e7g\u00fcn\u201d olarak ge\u00e7er. Eski K\u0131p\u00e7aklarda \u201ck\u00f6gercin\u201d ve \u201c\u00f6gercin\u201d olarak kullan\u0131l\u0131r. Altay T\u00fcrk\u00e7esinde \u201ck\u00f6\u011f\u00f6r\u00e7\u00fcn\u201d, K\u0131rg\u0131zlarda \u201ck\u00f6g\u00fc\u00e7k\u00f6n, k\u00f6g\u00fcr\u00e7k\u00f6n\u201d, \u00c7uva\u015f T\u00fcrk\u00e7esinde g\u00fcvercin \u201ck\u01cevakar\u00e7\u01cen\u201d \u015feklinde ge\u00e7mektedir. Hasan Eren \u201ck\u01cev\u01cek\u201d kelimesinin k\u00f6k-g\u00f6k ile ili\u015fkili oldu\u011funu belirtir.22 Uygur T\u00fcrkleri ise g\u00fcvercin i\u00e7in \u201ckepter\u201d ve \u201cdemder\u201d ifadelerini kullanmaktad\u0131r.23<\/p>\n

Uygur T\u00fcrkleri aras\u0131nda \u201cbereket, bolluk, dostluk ve sadakat\u201d timsali olarak bilinen g\u00fcvercin, ayn\u0131 zamanda vefak\u00e2r bir ku\u015f olarak bilinir. Uygurlar en eski d\u00f6nemlerden beri g\u00fcvercinden \u201chaberci\u201d ku\u015f olarak da faydalanm\u0131\u015flard\u0131r. Uzak ve tehlikeli b\u00f6lgelere sefer d\u00fczenlediklerinde, yurtlar\u0131na onunla haber g\u00f6ndermi\u015flerdir. G\u00fcvercinin sa\u011f salim yurda d\u00f6nmesi, seferdekilerin sa\u011fl\u0131kl\u0131 olduklar\u0131n\u0131n i\u015fareti olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Uygurlar g\u00fcvercini g\u00fczel, sesi ho\u015f,
\ninsanlar ile bir arada ya\u015fabildi\u011fi i\u00e7in vefal\u0131 ku\u015f olarak g\u00f6rmekte ve evlerinde beslemektedirler. Onlara g\u00f6re, g\u00fcvercinin seher vaktinde \u00f6tmesi ibadet, insanlar\u0131n baht ve mutlulu\u011fu i\u00e7in yap\u0131lan bir duad\u0131r. Bundan dolay\u0131 da g\u00fcvercinler i\u00e7in \u00f6zel yuva yap\u0131l\u0131r ve onlara kesinlikle zarar verilmez. G\u00fcvercin, Uygur halk tebabeti i\u00e7inde de ayr\u0131 bir yere sahiptir. Ku\u015flar aras\u0131nda besin de\u011feri y\u00fcksek ve eti helal olarak g\u00f6r\u00fclen g\u00fcvercin, halk hekimli\u011finde tedavi ama\u00e7l\u0131 olarak kullan\u0131lmaktad\u0131r. \u00d6zellikle zay\u0131fl\u0131k ve mide rahats\u0131zl\u0131klar\u0131 gibi hastal\u0131klar i\u00e7in g\u00fcvercin eti yenilmektedir. Ayr\u0131ca romatizma gibi hastal\u0131klar i\u00e7in v\u00fccuda g\u00fcvercinin kan\u0131 ak\u0131t\u0131l\u0131r. Baz\u0131 irinli hastal\u0131klara g\u00fcvercinin karn\u0131 yar\u0131larak sar\u0131l\u0131r.24<\/p>\n

Uygur T\u00fcrkleri aras\u0131nda g\u00fcvercin ile ilgili inan\u0131\u015f ve rit\u00fcellerin temelinde, g\u00fcvercinle ilgili anlatmalarda Nuh tufan\u0131, Hz. Muhammed, Sutuk Bu\u011fra Han, Kumat Pa\u015fam gibi din\u00ee olay ve ki\u015filerin yer ald\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. Bir ba\u015fka ifadeyle, ba\u015flang\u0131\u00e7ta Nuh tufan\u0131 ile ili\u015fkilendirilen g\u00fcvercin, sonraki d\u00f6nemlerde \u0130slam din\u00eenin tebli\u011fi ve yay\u0131lmas\u0131nda \u00f6nemli rol alan din\u00ee \u015fahsiyetlerle birlikte ele al\u0131nm\u0131\u015ft\u0131r. \u00c7al\u0131\u015fmada yer alan 3 ve 7 nolu efsanelerde, g\u00fcvercinin \u201cNuh Tufan\u0131\u201dnda hem haberci hem de sad\u0131k bir ku\u015f olarak yer ald\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Bu durum sadece Uygur T\u00fcrklerinin anlatma ve inan\u0131\u015flar\u0131nda de\u011fil, bir\u00e7ok T\u00fcrk boyunun s\u00f6zl\u00fc k\u00fclt\u00fcr \u00fcr\u00fcnlerinde kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z bir durumdur. \u00d6rne\u011fin; Altay T\u00fcrklerine ait Verbitskiy taraf\u0131ndan derlenen \u201cTufan efsanesi\u201dnde g\u00fcvercin \u201chaber veren, bar\u0131\u015f\u0131 simgeleyen ve sad\u0131k\u201d bir ku\u015f olarak g\u00f6r\u00fclmektedir.25<\/p>\n

Tufan efsanesinde gemiyle sular \u00fcst\u00fcnde y\u00fckselen kutsal ki\u015fi (Altay T\u00fcrklerinde Nama), gemi karaya oturdu\u011funda suyun derinli\u011fini \u00f6\u011frenmek i\u00e7in \u00e7e\u015fitli ku\u015flar g\u00f6revlendirir. Nama s\u0131ras\u0131yla kuzgun, saksa\u011fan, karga ve g\u00fcvercini g\u00f6nderir. Kuzgun, saksa\u011fan ve karga \u00e7\u0131kt\u0131klar\u0131 yolculukta bir le\u015fe konarlar ve as\u0131l i\u015flerini ihmal ederler. G\u00fcvercin ise gagas\u0131nda bir dal ile geri d\u00f6ner ve b\u00f6ylece karan\u0131n yak\u0131nlarda oldu\u011fu anla\u015f\u0131l\u0131r. Nama, le\u015f ba\u015f\u0131nda oyalan\u0131p kalan saksa\u011fan, kuzgun ve kargay\u0131 cezaland\u0131r\u0131p onlar\u0131n k\u0131yamete kadar le\u015f ile ge\u00e7inmelerini s\u00f6yler. Verilen g\u00f6revi yerine getiren g\u00fcvercine de kendisinin sad\u0131k hizmet\u00e7isi oldu\u011funu, k\u0131yamete dek kendi evlatlar\u0131yla birlikte ya\u015famas\u0131n\u0131 s\u00f6yler. Dolay\u0131s\u0131yla bu efsane ile saksa\u011fan, kuzgun ve kargan\u0131n neden le\u015f yiyerek, g\u00fcvercinin ise neden insanlarla birlikte ve onlara sad\u0131k bir ku\u015f olarak ya\u015fad\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamaktad\u0131r.26<\/p>\n

T\u00fcrk destan, hik\u00e2ye, menk\u0131be ve efsanelerinde s\u0131k\u00e7a yer alan \u201c\u015fekil de\u011fi\u015ftirme\/don de\u011fi\u015ftirme\u201d Uygur efsanelerinde de yer almaktad\u0131r.27 \u015eamanlar\u0131n \u00f6zellikle g\u00f6\u011fe yolculuklar\u0131nda, ger\u00e7ekte \u201cinsan ruhu\u201dnu temsil eden bir ku\u015f \u015fekline girmeleri ya da do\u011fa\u00fcst\u00fc bir hayvana binmeleri s\u00f6z konusudur. T\u00fcrklerin \u0130slam dinini kabul\u00fcyle birlikte, \u201cdon de\u011fi\u015ftirme\u201d evliya veya erenlerin kerametleri olarak anlat\u0131lamaya ba\u015flanm\u0131\u015ft\u0131r. \u00d6rne\u011fin; 6 nolu anlatmada, Budistlerle sava\u015fan \u015eakir isimli kahraman\u0131n \u015fehit d\u00fc\u015ft\u00fc\u011f\u00fc anda, g\u00f6\u011fs\u00fcnden biri erkek biri di\u015fi iki g\u00fcvercin peyda olur ve g\u00fcn\u00fcm\u00fczdeki g\u00fcvercinlerin atalar\u0131n\u0131n bunlar oldu\u011fu belirtilir. Evliya ve erenlerin don de\u011fi\u015ftirmesi
\n\u00f6zellikle Anadolu sahas\u0131 menk\u0131belerinde yayg\u0131nd\u0131r. \u00d6rne\u011fin; \u201cResul Baba, Be\u015fkar\u0131\u015f denilen yerde \u00f6nce geyik sonra g\u00fcvercin donuna girer. Salt\u0131kname\u2019de, Sar\u0131 Salt\u0131k\u2019\u0131n d\u00fc\u015fman\u0131 olan cad\u0131lar\u0131n g\u00fcvercin donunda bir kalede ya\u015fad\u0131klar\u0131 ifade edilir. XV. y\u00fczy\u0131l\u0131n tan\u0131nm\u0131\u015f sufi m\u00fcelliflerinden Ahmed-i Bican\u2019\u0131n Envaru\u2019l-A\u015f\u0131k\u0131n adl\u0131 eserinde, Davut peygamberden bahsedilirken, \u015feytan\u0131n onun g\u00f6z\u00fcne k\u0131ymetli ta\u015flarla s\u00fcsl\u00fc alt\u0131n bir g\u00fcvercin suretinde g\u00f6r\u00fcnd\u00fc\u011f\u00fc yaz\u0131l\u0131d\u0131r.28 Dede Korkut Kitab\u0131\u2019nda Azrail\u2019in g\u00fcvercin donuna girmesi s\u00f6z konusudur. Dolay\u0131s\u0131yla, g\u00fcvercin gerek olumlu gerek olumsuz karakterlerde genellikle \u201c\u015fekil de\u011fi\u015ftirme\u201d motifi i\u00e7inde g\u00f6r\u00fclmektedir. \u0130nsan olmayan, k\u00f6t\u00fc veya iyi niyetli do\u011fa\u00fcst\u00fc yarat\u0131klar\u0131n ku\u015fa d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc durumlar da vard\u0131r. Periler, masallarda s\u0131kl\u0131kla beyaz g\u00fcvercin, ku\u011fu veya ad\u0131 a\u00e7\u0131k\u00e7a belirtilmeyen bir ku\u015f olarak tasvir edilir.29<\/p>\n

G\u00fcvercin, do\u011fan-\u015fahin gibi y\u0131rt\u0131c\u0131 bir ku\u015f de\u011fildir, uysald\u0131r. Ahmet Yesev\u00ee taraf\u0131ndan Rum diyar\u0131na g\u00f6nderilen Hac\u0131 Bekta\u015f-\u0131 Veli, Anadolu\u2019ya g\u00fcvercin donuna girerek gelir. Hac\u0131 Bekta\u015f-\u0131 Veli Rum erenlerine; \u201cBen size g\u00fcvercin donunda geldim. E\u011fer daha g\u00fc\u00e7s\u00fcz bir k\u0131l\u0131k bulsayd\u0131m, ona b\u00fcr\u00fcnecektim!\u201d \u015feklinde seslenir.30<\/p>\n

Uygur efsanelerinde g\u00fcvercin Hz. Muhammet ve Satuk Bu\u011fra Han ile ili\u015fkilendirilmektedir. 4. nolu efsanede, g\u00fcvercinin k\u00e2firlerin Hz. Muhammet\u2019i yakalamas\u0131na mani oldu\u011fu ve bu nedenle M\u00fcsl\u00fcmanlar\u0131n onu kutsad\u0131\u011f\u0131 anlat\u0131lmaktad\u0131r. 5 nolu efsanede ise bolluk ve bereket getiren bir ku\u015f olarak tasvir edilen g\u00fcvercin, \u0130sl\u00e2miyeti kabul eden ilk T\u00fcrk hakan\u0131 Satuk Bu\u011fra Han ve onun mezar\u0131 ile birlikte an\u0131lmaktad\u0131r. Efsanede, b\u00fct\u00fcn g\u00f6kg\u00fcvercinlerin atas\u0131 o d\u00f6nemdeki bir g\u00fcvercine ba\u011flanmakta ve g\u00fcn\u00fcm\u00fczde de devam eden g\u00fcvercinle ilgili inan\u0131\u015f ve rit\u00fceller o d\u00f6nemdeki olaya ba\u011flanmaktad\u0131r. 31 \u00c7al\u0131\u015fmam\u0131zda yer alan 8 ve 9 nolu efsanelerde, g\u00fcvercinin \u00e7e\u015fitli \u00f6zellikleri nas\u0131l kazand\u0131\u011f\u0131na a\u00e7\u0131kl\u0131k getirilmektedir. Bu anlatmalarda da g\u00fcvercinin d\u00fcr\u00fcst ve sad\u0131k bir ku\u015f oldu\u011funa vurgu yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Sonu\u00e7 olarak, \u201cNuf Tufan\u0131\u201d di\u011fer T\u00fcrk boylar\u0131 aras\u0131nda oldu\u011fu gibi, Uygur T\u00fcrklerinin s\u00f6zl\u00fc k\u00fclt\u00fcr \u00fcr\u00fcnleri ve halk inan\u0131\u015flar\u0131nda da ayr\u0131 bir yere sahiptir. K\u0131rlang\u0131\u00e7 ve g\u00fcvercinle ilgili anlatma ve rit\u00fcellerin temelinde ise \u201cNuh Tufan\u0131\u201dn\u0131n yer ald\u0131\u011f\u0131 s\u00f6ylenebilir. Bu ku\u015flar, zamanla Hz. Muhammed ve Sutuk Bu\u011fra Han gibi din\u00ee ve tarih\u00ee \u015fahsiyetlerle de ili\u015fkilendirilmi\u015f ve b\u00f6ylece bu ku\u015flarla ilgili inan\u0131\u015f ve rit\u00fcellerin devaml\u0131l\u0131\u011f\u0131 sa\u011flanm\u0131\u015ft\u0131r. \u201cBereket, bolluk, sadakat ve vefa\u201d gibi kavramlarla \u00f6zde\u015fle\u015fen k\u0131rlang\u0131\u00e7 ve g\u00fcvercin, Uygur halk inan\u0131\u015flar\u0131ndan rit\u00fcellerine ve halk hekimli\u011fi \u00e7er\u00e7evesindeki uygulamalardan s\u00f6zl\u00fc yaratmalara kadar Uygur k\u00fclt\u00fcr\u00fcnde kutsanan ku\u015flar olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/p>\n

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

1) K\u0131rlang\u0131\u00e7<\/span><\/strong>32<\/p>\n

Geminin i\u00e7inde iki \u015fey yokmu\u015f, biri k\u0131rlang\u0131\u00e7 biri de b\u00f6cek. Gemidekilerin i\u00e7inde fare ortaya \u00e7\u0131km\u0131\u015f. Gemiyi delmi\u015f. Bunun \u00fczerine gemi su almaya ba\u015flam\u0131\u015f. Canl\u0131larda denizde bo\u011fulmak korkusu belirmi\u015f. Ka\u00e7 ki\u015fi suya dal\u0131p bakm\u0131\u015fsa da gemideki deli\u011fi bulamam\u0131\u015f.<\/p>\n

Nuh aleyhisselam: \u201cHangi hayvan bu deli\u011fi bulursa, onun her istedi\u011fini yerine getirece\u011fim.\u201d demi\u015f. Y\u0131lan: \u201cBen deli\u011fi bulurum.\u201d demi\u015f. \u201cNe istiyorsun?\u201d demi\u015f Nuh. \u201cBen tatl\u0131 et isterim.\u201d demi\u015f y\u0131lan. Nuh bunu kabul etmi\u015f. Y\u0131lan suya girip deli\u011fi bulmu\u015f. K\u00fc\u00e7\u00fcc\u00fck deli\u011fi bularak su girmesine engel olmu\u015f. Gemiye giren suyu bo\u015faltm\u0131\u015f. Y\u0131lan, su giren deli\u011fi mum ile kapam\u0131\u015f. Su \u00e7ekilip Tufan belas\u0131 bittikten sonra y\u0131lan: \u201cVerdi\u011finiz s\u00f6z i\u00e7in geldim.\u201d demi\u015f. Nuh aleyhisselam sine\u011fe: \u201cYery\u00fcz\u00fcne git, neyin eti tatl\u0131 ise haber ver, y\u0131lana verelim!\u201d demi\u015f. Sinek gitmi\u015f, ge\u00e7 kalm\u0131\u015f. Y\u0131lan tekrar sormu\u015f. Nuh aleyhisselam mahcup duruma d\u00fc\u015ferek k\u0131rlang\u0131ca: \u201cGit, sine\u011fi bul gel!\u201d demi\u015f. K\u0131rlang\u0131\u00e7 gitmi\u015f sine\u011fi bulmu\u015f ve: \u201cNi\u00e7in ge\u00e7 kald\u0131n?\u201d diye sormu\u015f. \u201cYery\u00fcz\u00fcn\u00fc dola\u015f\u0131nca ge\u00e7 kald\u0131m.\u201d demi\u015f sinek. K\u0131rlang\u0131\u00e7: \u201cTatl\u0131 eti buldun mu?\u201d diye sormu\u015f. \u201cBuldum, insan\u0131n etinden daha tatl\u0131 et g\u00f6rmedim.\u201d demi\u015f sinek. K\u0131rlang\u0131\u00e7: \u201cO etin tad\u0131 hala a\u011fz\u0131nda vard\u0131r, ben onun tad\u0131na bir bakay\u0131m.\u201d demi\u015f. Sinek a\u011fz\u0131n\u0131 a\u00e7m\u0131\u015f, k\u0131rlang\u0131\u00e7 gagas\u0131yla bir vurmu\u015f, sine\u011fin dili kopmu\u015f. \u0130kisi kavga ederek Nuh\u2019un yan\u0131na gelmi\u015fler. Nuh, sine\u011fe durumu sormu\u015f. Sinek sert bir \u015fekilde v\u0131z\u0131ldam\u0131\u015f.<\/p>\n

K\u0131rlang\u0131ca sormu\u015f: \u201cBu ni\u00e7in konu\u015fmuyor?\u201d K\u0131rlang\u0131\u00e7: \u201cBu bana yolda anlatt\u0131. Ge\u00e7 kald\u0131\u011f\u0131 i\u00e7in sizden utan\u0131p konu\u015fmuyor. O bana yolda b\u00fct\u00fcn hayvanlar\u0131n etini tatt\u0131m, kurba\u011fa etinden daha tatl\u0131 et g\u00f6rmedim dedi.\u201d demi\u015f. Nuh aleyhisselam kurba\u011fan\u0131n etini y\u0131lana uygun g\u00f6rm\u00fc\u015f. K\u0131yamete kadar y\u0131lan\u0131n r\u0131zk\u0131 kurba\u011fan\u0131n eti olmu\u015f. O g\u00fcn k\u0131rlang\u0131\u00e7 bu iyili\u011fi yapmam\u0131\u015f olsa, insano\u011flu y\u0131lan\u0131n r\u0131zk\u0131 olacakm\u0131\u015f. O g\u00fcnden sonra insanlar k\u0131rlang\u0131c\u0131 y\u00fcceltmi\u015fler.<\/p>\n

2) K\u0131rlang\u0131c\u0131n Kuyru\u011fu Ni\u00e7in \u00c7atal<\/span><\/strong>33<\/span><\/p>\n

Eskiden daha k\u00f6ylerin ortaya \u00e7\u0131kmad\u0131\u011f\u0131 d\u00f6nemde, iki aile ya\u015f\u0131yormu\u015f. Bu iki ailenin birinde bir kar\u0131 koca, di\u011ferinde ise sadece bir nine ya\u015f\u0131yormu\u015f. Nine bu kar\u0131 kocadan epey uzakta oturuyormu\u015f. O her g\u00fcn kar\u0131 kocan\u0131n evine gelirmi\u015f. Bir g\u00fcn nine, kocaya \u015f\u00f6yle sormu\u015f.
\n\u2014Ne yap\u0131yorsun?
\nO koca Nuh peygamber imi\u015f.<\/p>\n

O:
\n\u2014\u0130\u015fte nine, ben b\u00fcy\u00fck bir gemi yap\u0131yorum. Yak\u0131n zamanda tufan suyu gelecek. O tufan suyunda gemi ile y\u00fczece\u011fiz, demi\u015f.
\nBunun \u00fczerine nine her g\u00fcn ke\u00e7isinin s\u00fct\u00fcn\u00fc onlara sadaka yerine getirip verir olmu\u015f.<\/p>\n

\u2014O\u011flum, beni de gemiden b\u0131rakma, tufan suyunda bo\u011fulup \u00f6lmeyeyim, demi\u015f.<\/p>\n

G\u00fcnlerin birinde tufan suyu gelmi\u015f. Nuh peygamber kendi cemaatiyle gemiye binmi\u015f. Ayn\u0131 zamanda her hayvandan da bir \u00e7ift alm\u0131\u015f. Kim olursa olsun gemisine al\u0131p y\u00fczmeye ba\u015flam\u0131\u015f. Y\u00fczerken bir fare gemiyi delmi\u015f ve gemi su almaya ba\u015flam\u0131\u015f. Y\u0131lan su girmesin, diyerek o deli\u011fi yumurtlayarak kapatm\u0131\u015f. Gelerek yapt\u0131klar\u0131 i\u00e7in Nuh peygamberden yiyecek istemi\u015f.<\/p>\n

\u2014Ne istiyorsun? diye sormu\u015f Nuh peygamber.
\n\u2014Hangi kan tatl\u0131 ise, onu isterim, diye cevap vermi\u015f y\u0131lan. Bunun \u00fczerine Nuh peygamber ala kargay\u0131 g\u00f6ndermi\u015f.<\/p>\n

B\u00fct\u00fcn canl\u0131lar\u0131n kan\u0131n\u0131n tad\u0131na bak, hangisinin kan\u0131n\u0131n tatl\u0131 oldu\u011funu \u00f6\u011fren gel, demi\u015f. Karga gitmi\u015f ve \u00f6l\u00fc bir koyunu g\u00f6r\u00fcp onu yemeye ba\u015flam\u0131\u015f. Geri d\u00f6nmemi\u015f. Bunun \u00fczerine sivrisine\u011fi g\u00f6ndermi\u015f. Sivrisinek kan\u0131 tad\u0131p bakmak i\u00e7in gitmi\u015f. Uzun zaman ge\u00e7tikten sonra \u201cO da d\u00f6nmedi.\u201d diyerek k\u0131rlang\u0131ca:<\/p>\n

\u2014Sen git, demi\u015f. K\u0131rlang\u0131\u00e7 u\u00e7up gitmi\u015f. K\u0131rlang\u0131\u00e7 u\u00e7up gidince, sivrisine\u011fin geri d\u00f6nd\u00fc\u011f\u00fcn\u00fc g\u00f6rm\u00fc\u015f ve:
\n\u2014Tatt\u0131n m\u0131? diye sormu\u015f k\u0131rlang\u0131\u00e7 sivrisine\u011fe, hangisinin kan\u0131n\u0131n tatl\u0131 oldu\u011funu.
\n\u2014B\u00fct\u00fcn kanlar\u0131 tatt\u0131m, diye cevap vermi\u015f sivrisinek. \u0130nsan kan\u0131ndan tatl\u0131 kan bulamad\u0131m.
\n\u2014Kan\u0131 tatl\u0131 ise dilinde tad\u0131 kalm\u0131\u015ft\u0131r. Ben de tad\u0131na bakay\u0131m, demi\u015f k\u0131rlang\u0131\u00e7.
\nSivrisinek a\u011fz\u0131n\u0131 a\u00e7\u0131p, dilini \u00e7\u0131karm\u0131\u015f, k\u0131rlang\u0131\u00e7 dilinin bir par\u00e7as\u0131n\u0131 gagalam\u0131\u015f. Onlar birlikte geri d\u00f6nm\u00fc\u015fler. Geri d\u00f6nerken kargan\u0131n bir le\u015fi yedi\u011fini g\u00f6rm\u00fc\u015f. D\u00f6nd\u00fckten sonra, Nuh peygamber sivrisine\u011fe sormu\u015f:
\n\u2014Tatt\u0131n m\u0131?
\n\u2014Biz-biz-biz.<\/p>\n

Onun dilini k\u0131rlang\u0131\u00e7 gagalad\u0131\u011f\u0131 i\u00e7in sivrisinek konu\u015famam\u0131\u015f.<\/p>\n

\u2014O utanc\u0131ndan s\u00f6yleyemedi. Yolda bana s\u00f6ylemi\u015fti kurba\u011fan\u0131n kan\u0131ndan tatl\u0131 kanla kar\u015f\u0131la\u015fmad\u0131m diye, demi\u015f k\u0131rlang\u0131\u00e7. Y\u0131lan \u00f6fkeyle k\u0131rlang\u0131ca at\u0131l\u0131p, kuyru\u011funu a\u011fz\u0131 ile koparm\u0131\u015f.
\nBunun \u00fczerine k\u0131rlang\u0131c\u0131n kuyru\u011fu ayr\u0131l\u0131p \u00e7atal olup kalm\u0131\u015f.
\nNuh peygamber y\u0131lana kurba\u011fan\u0131n etini yemesini s\u00f6ylemi\u015f. Su \u00e7ekildikten sonra k\u0131\u015fl\u0131\u011f\u0131na geri d\u00f6nm\u00fc\u015f. Nine onlar\u0131n geri d\u00f6nd\u00fc\u011f\u00fcn\u00fc duyunca gelmi\u015f.
\n\u2014Sen nerdesin? Ben her g\u00fcn s\u00fct al\u0131p geldim. Seni hi\u00e7 g\u00f6r\u00fcnmedin, demi\u015f.
\n\u2014Hey nine, nine! Alt\u0131 y\u0131l boyunca gemi ile y\u00fczd\u00fck. Tufan suyu geldi de\u011fil mi?
\n\u2014Benim ke\u00e7imin ayaklar\u0131n\u0131n \u0131slak olu\u015funun sebebi buymu\u015f, tufan suyu dedi\u011fin bu mu? demi\u015f nine. Asl\u0131nda, ninenin verdi\u011fi sadaka onu tufan suyundan kurtarm\u0131\u015f.<\/p>\n

3) Tufan Belas\u0131 Hakk\u0131nda<\/strong><\/span>34<\/p>\n

Allah, insanlar\u0131n g\u00fcnah i\u015flemelerinden dolay\u0131 yery\u00fcz\u00fcn\u00fc Tufan belas\u0131 ile viran etmeden \u00f6nce, Nuh aleyhisselama bir gemi yaparak, ailesi ile bu gemiye binmesini ve her cinsteki hayvandan da gemiye bir \u00e7ift almas\u0131n\u0131 emretmi\u015f. Sonunda yery\u00fcz\u00fcndeki b\u00fct\u00fcn hayat, Tufan suyunda helak olmu\u015f; sadece Nuh aleyhisselam\u0131n ailesi ile gemiye ald\u0131\u011f\u0131 hayvanlar kurtulmu\u015f. Y\u00fcz elli g\u00fcn s\u00fcren tufan belas\u0131ndan sonra, Nuh bir g\u00fcvercini koyuvermi\u015f. G\u00fcvercin bir tane yeni zeytin dal\u0131n\u0131 \u0131s\u0131rarak geri d\u00f6nm\u00fc\u015f. Nuh, Tufan belas\u0131n\u0131n sona erece\u011fini ve d\u00fcnyan\u0131n yeniden d\u00fczelece\u011fini
\nbilmi\u015f ve Ararat da\u011f\u0131n\u0131n kenar\u0131na \u00e7\u0131km\u0131\u015f. Yery\u00fcz\u00fcnde, hayat ikinci kez ba\u015flam\u0131\u015f.<\/p>\n

4) Demderin<\/span><\/strong>35 Y\u00fcceltilmesi<\/strong><\/span>36<\/p>\n

Muhammed aleyhisselam, Medine\u2019den Mekke\u2019ye geri d\u00f6nerken bir grup k\u00e2firin h\u00fccumuyla kar\u015f\u0131la\u015fm\u0131\u015f. K\u00e2firler, Muhammed aleyhisselam\u2019\u0131 canl\u0131 yakalamak amac\u0131yla etraf\u0131n\u0131 ku\u015fatm\u0131\u015flar. Muhammed aleyhisselam, k\u00e2firlerin ku\u015fatmas\u0131n\u0131 yar\u0131p ge\u00e7erek, oradaki bir da\u011fda bulunan ma\u011faraya saklanm\u0131\u015f. K\u00e2firler, da\u011f\u0131 aramaya ba\u015flay\u0131p, Muhammed aleyhisselam\u0131n sakland\u0131\u011f\u0131 ma\u011faran\u0131n \u00f6n\u00fcne gelmi\u015fler. Bu da\u011fda, olduk\u00e7a \u00e7ok g\u00fcvercin varm\u0131\u015f. K\u00e2firler, ma\u011faraya yakla\u015f\u0131nca da\u011fdaki g\u00fcvercinler, \u201c Burada aray\u0131n, burada aray\u0131n!\u201d diyerek \u00f6tmeye ba\u015flam\u0131\u015flar. K\u00e2firlerden biri:
\n\u2014Muhammed kesin bu ma\u011farada, g\u00fcvercinler \u201cBurada aray\u0131n, burada aray\u0131n!\u201ddiyerek i\u015faret veriyor, demi\u015f. K\u00e2firler, ma\u011faran\u0131n i\u00e7ini aramaya ba\u015flam\u0131\u015flar. Tam o s\u0131rada g\u00fcvercinler aras\u0131ndaki demder: \u201cBok, bok, bok! Yok, yok, yok!\u201d diye \u00f6tmeye ba\u015flam\u0131\u015f. K\u00e2firler, bunu duyunca:
\n\u2014Bo\u015f yere oyalanmayal\u0131m, bu demder \u201cYok, yok!\u201d diye \u00f6t\u00fcyor. Muhammed ma\u011farada yokmu\u015f, diyerek ma\u011faran\u0131n kap\u0131s\u0131ndan, ba\u015fka bir yere gidiyorlar.
\nB\u00f6ylece, Muhammed aleyhisselam k\u00e2firlere yakalanmaktan kurtulmu\u015f. O g\u00fcnden sonra, \u0130sl\u00e2m dinine inananlar aras\u0131nda demderi y\u00fcceltmek adet olmu\u015f.<\/p>\n

5) Sutuk Bu\u011frahan\u2019\u0131n Mezar\u0131<\/strong><\/span>37<\/p>\n

Sultan Sutuk Bu\u011frahan\u2019\u0131n mezar\u0131n\u0131n yeri, asl\u0131nda bir \u00e7ift\u00e7inin harman yeriymi\u015f. Bir g\u00fcn, bu \u00e7ift\u00e7i bu\u011fday\u0131n\u0131 y\u0131\u011f\u0131p, ertesi g\u00fcn seher vaktinde bu\u011fday\u0131n bir k\u0131sm\u0131n\u0131 yoksullara vermek i\u00e7in harman\u0131n bir kenar\u0131na koyup, kalburla \u00e7uvallara doldurmaya ba\u015flam\u0131\u015f. \u00d6\u011fleye kadar onlarca \u00e7uval\u0131 doldurmas\u0131na ra\u011fmen, bu\u011fday hi\u00e7 azalmam\u0131\u015f. \u00c7ift\u00e7i yorulunca \u015f\u00f6yle ba\u015f\u0131n\u0131 kald\u0131r\u0131p bakm\u0131\u015f ki, dire\u011fin ucuna bir tane g\u00f6kg\u00fcvercin konmu\u015f ve s\u00fcrekli a\u011fz\u0131ndan alt\u0131n gibi sapsar\u0131 bu\u011fday ak\u0131t\u0131yor. \u00c7ift\u00e7i, \u201cHu\u015ft!\u201d diyerek g\u00fcvercini u\u00e7urmu\u015f ve bu\u011fday\u0131 \u00e7uvallara doldurmaya devam etmi\u015f. \u0130nsanlar, \u201cKap\u0131na gelen talihi bilmedin!\u201d diyerek k\u0131zm\u0131\u015flar. O g\u00fcnden sonra buras\u0131 de\u011ferli bir yer olarak g\u00f6r\u00fcl\u00fcp, uzak yak\u0131n herkes taraf\u0131ndan ziyaret edilip ibadet yap\u0131lan bir yere d\u00f6n\u00fc\u015fm\u00fc\u015f. Sultan Sutuk Bu\u011frahan vefat etti\u011finde, bu de\u011ferli yere defnedilmi\u015f ve bu yerin nam\u0131 daha da yay\u0131lm\u0131\u015f. \u015eimdiki g\u00f6kg\u00fcvercinlerin atas\u0131, i\u015fte o mavi g\u00fcvercinmi\u015f. Bundan dolay\u0131 kim bu mavi g\u00fcvercinleri tutarsa ya da kovalarsa k\u00f6t\u00fc olurmu\u015f. Kim onlar\u0131 \u00fcrk\u00fctmeden beslerse, yem ve su verirse sevap kazan\u0131rm\u0131\u015f.<\/p>\n

Ba\u015fka bir rivayete g\u00f6re, Sultan Sutuk Bu\u011frahan\u2019\u0131 g\u00f6ren mavi g\u00fcvercin, \u015fimdi de ya\u015f\u0131yormu\u015f ve her Cuma seher vaktinde, onun mezar\u0131n\u0131n \u00fczerine konup, dertli dertli \u00f6termi\u015f.<\/p>\n

6) Kumat Pa\u015f\u015fim Mezar\u0131<\/strong><\/span>38<\/p>\n

Kumat Pa\u015f\u015fim, Karaka\u015f kasaba pazar\u0131n\u0131n g\u00fcneybat\u0131s\u0131na otuz kilometre olan kumlukta yatmaktad\u0131r. Uygurlar buraya, \u201cG\u00fcvercinli Mezar\u201d derler. Malumatlara g\u00f6re, \u00f6nceden burada \u00e7ok fazla yabani g\u00fcvercin varm\u0131\u015f ve bunlar daima insanlara yol g\u00f6sterirmi\u015f. G\u00fcvercinler, mezarl\u0131ktan u\u00e7arak yolculara yol g\u00f6sterip, onlar\u0131 on kilometre kadar uzakl\u0131ktaki \u201cZava\u201d denen bah\u00e7eye getirirmi\u015f. O d\u00f6nemde insanlar bu g\u00fcvercinleri, kutsal g\u00fcvercinler olarak g\u00f6rm\u00fc\u015fler. \u015eimdi bu g\u00fcvercinlik kum alt\u0131nda kalm\u0131\u015f ve insanlar buray\u0131 \u00e7ok fazla bilmiyorlar.<\/p>\n

Uygurlar aras\u0131nda Kumat Pa\u015f\u015fim (G\u00fcvercinlik) hakk\u0131nda ilgin\u00e7 gizemli rivayetler yay\u0131lm\u0131\u015f. Anlat\u0131lanlara g\u00f6re, MS. 10. y\u00fczy\u0131l\u0131n sonlar\u0131nda Karahanl\u0131 ordusu, Yenisar\u2019da Ulu\u011f A\u011filik Udun ordusunu bir kez ma\u011flup ettikten sonra, Udun\u2019a gelmi\u015f. Udun ordusu, Kumat Pa\u015f\u015fim\u2019de pusu kurmu\u015f. \u015eakir komutas\u0131ndaki \u0130slam ordusu, pusuya d\u00fc\u015f\u00fcnce haz\u0131rl\u0131ks\u0131z bir \u015fekilde sava\u015fmaya ba\u015flam\u0131\u015f. Netice de ma\u011flup olmu\u015f. B\u00fct\u00fcn ordu helak olmu\u015f. \u015eakir o yana bu yana \u00e7arp\u0131\u015farak ka\u00e7maya \u00e7al\u0131\u015fsa da ba\u015far\u0131s\u0131z olmu\u015f ve sonunda yaralan\u0131p attan d\u00fc\u015fm\u00fc\u015f. \u015eakir, Udun ordusuna esir
\nd\u00fc\u015fmeyi istemeyerek, g\u00f6\u011fs\u00fcne k\u0131l\u0131c\u0131n\u0131 saplam\u0131\u015f ve b\u00f6ylece Karahanl\u0131lara olan sadakatini de g\u00f6stermi\u015f. K\u0131l\u0131c\u0131n yere d\u00fc\u015fmesiyle birlikte onun kalbinden bir di\u015fi ve bir erkek g\u00fcvercin \u00e7\u0131k\u0131p u\u00e7mu\u015f. Bunlar, gece g\u00fcnd\u00fcz, \u015eakir\u2019in \u015fehit oldu\u011fu yerde u\u00e7ar dururmu\u015f.<\/p>\n

Miladi 1006 y\u0131l\u0131nda \u0130slam ordusu, Udun\u2019a gelerek, Ulu\u011f A\u011filik Udun devletini kesin olarak ma\u011flup ettikten sonra, \u015eakir\u2019in ruhu i\u00e7in t\u00f6ren yapm\u0131\u015flar. \u015eakir ve gizemli g\u00fcvercinler i\u00e7in Kumat Pa\u015f\u015fim diye an\u0131lan bu mezar\u0131 yapt\u0131rm\u0131\u015flar ve yan\u0131na bir tane kuyu kazm\u0131\u015flar. \u015eakir\u2019in mezar\u0131n\u0131 daima ziyaret etmi\u015fler. Sonraki d\u00f6nemlere gelindi\u011finde, buradan ge\u00e7en yolcular, bu mezar\u0131 ziyaret etmeyi ve gizemli g\u00fcvercinlere yem ve su vermeyi bir adet haline getirmi\u015fler. Rivayete g\u00f6re, Kumat Pa\u015f\u015fim\u2019in mezar\u0131ndaki \u00f6zel g\u00fcvercinler, g\u00fcnden g\u00fcne \u00e7o\u011falarak y\u00fczy\u0131llard\u0131r varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015f.<\/p>\n

7) G\u00fcvercin ile Karga<\/span><\/strong>39<\/p>\n

Eskiden b\u00fct\u00fcn cihan\u0131 su basm\u0131\u015f; sadece Nuh aleyhisselam gemisiyle suyun \u00fczerinde kalmay\u0131 ba\u015farm\u0131\u015f. Nuh aleyhisselam, uzun zaman su \u00fcst\u00fcnde ilerleyip, sonunda kuru bir yer bulup, \u00e7ift\u00e7ilik yapmak istemi\u015f ve g\u00fcvercin ile kargay\u0131 \u00e7ift\u00e7ilik yapabilecek kuru bir yerin olup olmad\u0131\u011f\u0131n\u0131 \u00f6\u011frenmeye g\u00f6ndermi\u015f.<\/p>\n

Aradan uzun y\u0131llar\u0131n ge\u00e7mesiyle birlikte, yery\u00fcz\u00fcndeki su \u00e7ekilmi\u015f. Karga, birka\u00e7 g\u00fcn \u00f6ylece u\u00e7tuktan sonra bir \u00e7\u00f6pl\u00fc\u011fe konup, kendisine bir \u015fey toplamaya ba\u015flam\u0131\u015f. G\u00fcvercin ise gece g\u00fcnd\u00fcz cefa \u00e7ekip, cihan\u0131 dola\u015f\u0131p, sonunda sar\u0131 toprakl\u0131 bir yer bulup yere inmi\u015f. G\u00fcvercinin yere inmesiyle birlikte, iki aya\u011f\u0131 da sar\u0131 topra\u011fa batm\u0131\u015f ve oradan u\u00e7arak Nuh aleyhisselamn\u0131n yan\u0131na gelip g\u00f6rd\u00fcklerini anlatm\u0131\u015f. O g\u00fcnden sonra, g\u00fcvercinin iki aya\u011f\u0131 da sapsar\u0131 kalm\u0131\u015f.<\/p>\n

Karga ise kendi derdine d\u00fc\u015f\u00fcp geri gelmemi\u015f. Nuh aleyhisselam, g\u00fcvercine b\u00fcy\u00fck minnet bildirip, ona hi\u00e7bir \u015feyin zarar\u0131 dokunmamas\u0131, g\u00fcnlerini hep tok ge\u00e7irmesi i\u00e7in dua etmi\u015f, karga ise pislik kar\u0131\u015ft\u0131r\u0131p ya\u015fas\u0131n, diye beddua etmi\u015f. O g\u00fcnden sonra, g\u00fcvercin haline \u015f\u00fckredip, Allah\u2019\u0131 zikrederek hayat\u0131n\u0131 iyi ge\u00e7irmi\u015f. Karga ise k\u0131\u015f\u0131n ayaz\u0131nda, so\u011fu\u011funda da\u011f da\u011f dola\u015f\u0131p, hor g\u00f6r\u00fclerek g\u00fcnlerini ge\u00e7irmi\u015f. Onun a\u00e7g\u00f6zl\u00fcl\u00fck edip, pislikte ya\u015famas\u0131ndan dolay\u0131, etini k\u00f6pek bile yemezmi\u015f.<\/p>\n

8) G\u00fcvercin Ni\u00e7in Durmadan \u00d6ter?<\/span><\/strong>40<\/p>\n

G\u00fcnlerin birinde g\u00fcvercin, kendi yuvas\u0131nda yeni \u00e7\u0131kard\u0131\u011f\u0131 on tane yumurtas\u0131n\u0131n \u00fczerinde yat\u0131yormu\u015f, bir tavuk gelip:
\n\u2014Yumurtadan ka\u00e7 tanesini \u00e7\u0131kar\u0131p \u00fczerine yatt\u0131n? diye sormu\u015f.
\n\u2014On yumurta \u00e7\u0131kard\u0131m. Onun \u00fczerine yat\u0131yorum, demi\u015f g\u00fcvercin.
\nBenim iki b\u00fcy\u00fck yumurtamla, ufak on yumurtan\u0131 de\u011fi\u015fir misin? demi\u015f tavuk.
\nG\u00fcvercin \u00f6nce raz\u0131 olmam\u0131\u015f, sonra kabul etmi\u015f. B\u00f6ylece onlar, yumurtalar\u0131n\u0131 de\u011fi\u015fmi\u015fler.
\nSonra g\u00fcvercin, tavu\u011fun tuza\u011f\u0131na d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc anlam\u0131\u015f. \u00c7\u00fcnk\u00fc tavu\u011fun iki yumurtas\u0131 b\u00fcy\u00fcy\u00fcnce ondan iki yavru \u00e7\u0131km\u0131\u015f. Fakat tavuk on tane g\u00fcvercine sahip olmu\u015f. Bunun \u00fczerine g\u00fcvercin a\u011flamaya ba\u015flam\u0131\u015f. O, ta bug\u00fcne kadar durmadan \u00f6termi\u015f. Onun \u201cbu\u011f-bu\u011f-bu\u011f\u201d demesi, \u201cOn yumurtam\u0131 geri ver, beni kand\u0131r\u0131p gittin, geri ver, geri ver!\u201d demesi imi\u015f.<\/p>\n

9) G\u00fcvercinin G\u00f6z\u00fc Ni\u00e7in K\u0131z\u0131l<\/span><\/strong>41<\/p>\n

Eski zamanda, bir saksa\u011fan ile bir g\u00fcvercin g\u00fcne\u015fin ne taraftan do\u011fdu\u011funu aralar\u0131nda tart\u0131\u015f\u0131p, bahse girmi\u015fler. G\u00fcvercin:
\n\u2014G\u00fcne\u015f, sabahleyin do\u011fudan do\u011far, demi\u015f. Saksa\u011fan:
\n\u2014G\u00fcne\u015f bat\u0131dan do\u011far, demi\u015f.<\/p>\n

Onlar uzun s\u00fcre tart\u0131\u015fsalar da, birbirini ikana edememi\u015fler. Herkes, kendi d\u00fc\u015f\u00fcncesinin do\u011fru oldu\u011funu ileri s\u00fcrm\u00fc\u015f. Sonunda onlar, g\u00fcne\u015fin hangi taraftan do\u011fdu\u011funu \u00f6\u011frenmeye karar vermi\u015fler ve bir\u00e7ok hayvanla beraber, da\u011f\u0131n en y\u00fcksek tepesine \u00e7\u0131km\u0131\u015flar. Tam o s\u0131rada saksa\u011fan, kendisinin yan\u0131ld\u0131\u011f\u0131n\u0131 anlam\u0131\u015f. O kanad\u0131n\u0131n alt\u0131na biraz k\u0131rm\u0131z\u0131biber dikmi\u015f, tan atarken g\u00fcne\u015fin do\u011fudan do\u011fdu\u011funu anlayarak, ba\u015fkalar\u0131n\u0131n \u00f6n\u00fcnde k\u00fc\u00e7\u00fck duruma d\u00fc\u015fmekten korkmu\u015f ve g\u00fcvercinin g\u00f6z\u00fcne k\u0131z\u0131l mu\u00e7 sa\u00e7m\u0131\u015f. O g\u00fcnden beri, g\u00fcvercinin g\u00f6z\u00fc k\u0131z\u0131l imi\u015f.<\/p>\n

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

1 Bu konuda bk. Mircea Eliade, \u015eamanizm, \u00e7ev. \u0130smet Birkan, \u0130mge Kitabevi, Ankara 1999, s. 116, 186-188; L. P.
\nPotapov, Altay \u015eamanizmi, \u00e7ev. Metin Ergun, K\u00f6men Yay\u0131nlar\u0131, Konya 2012, s. 202; Adem \u00d6ger, Tugba G\u00f6nel,
\n\u201cUygur T\u00fcrkleri Aras\u0131nda \u015eamanlar ve Tedavi Y\u00f6ntemleri\u201d, Turkish Studies, S. 6\/4, s. 233-248.
\n2 Bu konuda geni\u015f bilgi i\u00e7in bk. Re\u015f\u00eed\u00fc\u2019d-d\u00een Fazlullah, Cami\u2019\u00fc\u2019t-Tev\u00e2rih Sel\u00e7uklu Devleti, Fars\u00e7adan \u00e7ev. Erkan
\nG\u00f6ksu, H. H\u00fcseyin G\u00fcne\u015f, Selenge Yay\u0131nlar\u0131, \u0130stanbul 2010.
\n3 Hasan Eren, T\u00fcrk Dilinin Etimolojik S\u00f6zl\u00fc\u011f\u00fc, Bizim B\u00fcro Bas\u0131mevi, II. Bask\u0131, Ankara 1999, s. 238.
\n4 Hasan Eren, age., s. 238.<\/p>\n

5 Hebibe Tursinniyaz, Uy\u011fur Ayallirini\u00f1 Tu\u011fut Adetliri \u00dcstide Tetkikat, \u015einca\u00f1 \u00dcniversitesi, (Yay\u0131mlanmam\u0131\u015f
\nY\u00fcksek Lisans Tezi), \u00dcr\u00fcm\u00e7i 2007, s. 18-26; Abdulkerim Rahman, Uygur Folkloru, Akt. Soner Yal\u00e7\u0131n-Erkin Emet,
\nKB Yay\u0131nlar\u0131, Ankara 1996, s. 153; Abdukerim Rahman vd., Uy\u011fur \u00d6rp-Adetliri, \u015einca\u00f1 Ya\u015flar-\u00d6sm\u00fcrler Ne\u015friyat\u0131,
\n\u00dcr\u00fcm\u00e7i 1996.
\n6 Mehmet A\u00e7a, \u201cTufan\u2019\u0131n Ku\u015flar\u0131 ve Koz\u0131 K\u00f6rpe\u015f-Bayan Sulu Destan\u0131ndaki Baz\u0131 Ku\u015flar\u201d Mill\u00ee Folklor, S. 42, 1999, s.
\n54.
\n7 Mehmet A\u00e7a, agm, s. 54\u201355.
\n8 Uygur efsanelerinden birinde Turfan \u015fehri ile Nuh Tufan\u0131 aras\u0131ndaki ili\u015fki \u015f\u00f6yle anlat\u0131l\u0131r. \u201cTufan bel\u00e2s\u0131 olup bittikten
\nsonra, d\u00fcnyan\u0131n belli yerlerini Tufan bel\u00e2s\u0131n\u0131n sular\u0131 kaplam\u0131\u015f. Bu yerlerden biri olan Turfan \u00e7ukurundaki suyun
\nzamanla azalmas\u0131yla de\u011ferli Ayd\u0131ng\u00f6l olu\u015fmu\u015f. Bu g\u00f6l\u00fcn suyu gittik\u00e7e \u00e7o\u011falm\u0131\u015f ve hi\u00e7 azalmadan \u015fuandaki halini
\nuzun s\u00fcre korumu\u015f. Bu y\u00fczden insanlar \u201cBu g\u00f6l\u00fcn suyu Tufan bel\u00e2s\u0131ndan kalan su\u201d diyerek bu diyara \u201cTufanl\u0131\u201d ismini
\nvermi\u015fler. Zamanla \u201cTufan\u201d s\u00f6z\u00fc, \u201cTurfan\u201d \u015fekline d\u00f6n\u00fc\u015fm\u00fc\u015f.\u201d Bk. Uy\u011fur Helk Epsane-Rivayetliri (K\u00f6k G\u00fcmbez),
\n\u015einca\u00f1 Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 2006, s. 37.
\n9 L. Sami Akal\u0131n, T\u00fcrk Folklorunda Ku\u015flar, KB Halk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma ve Geli\u015ftirme Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc Yay\u0131nlar\u0131,
\nAnkara 1993, s. 106.<\/p>\n

10 Pertev N. Boratav, T\u00fcrk Mitolojisi, O\u011fuzlar\u0131n Anadolu, Azerbaycan ve T\u00fcrkmenistan T\u00fcrklerinin Mitolojisi,
\nBilgesu Yay\u0131nlar\u0131, Ankara 2012, s. 101.
\n11 Metin Ergun, T\u00fcrk Efsanelerinde De\u011fi\u015fme Motifi I, Sel\u00e7uk \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, Konya 1993, s.
\n811.
\n12 Joseph Campbell, \u0130lkel Mitoloji-Tanr\u0131n\u0131n Maskeleri, \u00e7ev. Kudret Emiro\u011flu, \u0130mge Yay\u0131nlar\u0131, Ankara 1995, s. 272.
\n13 Bahaeddin \u00d6gel, T\u00fcrk Mitolojisi I (Kaynaklar ve A\u00e7\u0131klamalar\u0131 ile destanlar), TTK Yay\u0131nlar\u0131, Ankara 1993, s. 466.
\n14 Hebibe Tursinniyaz, Uy\u011fur Ayallirini\u00f1 Tu\u011fut Adetliri \u00dcstide Tetkikat, \u015einca\u00f1 \u00dcniversitesi, (Yay\u0131mlanmam\u0131\u015f
\nY\u00fcksek Lisans Tezi), \u00dcr\u00fcm\u00e7i 2007, s. 21-26;<\/p>\n

15 \u201cAz\u00e2im Duas\u0131\u201dn\u0131n Uygur T\u00fcrk\u00e7esi metni i\u00e7in bk. Rahman Abdurahim, Uy\u011furlarda \u015eamanizm, Milletler Ne\u015friyat\u0131,
\nPekin 2006, s. 200-208; \u201cAz\u00e2im Duas\u0131\u201dn\u0131n T\u00fcrkiye T\u00fcrk\u00e7esine aktar\u0131lm\u0131\u015f ve incelenmi\u015f metni i\u00e7in bk. Alimcan \u0130nayet,
\n\u201cBug\u00fcnk\u00fc Uygurlarda \u015eamanl\u0131k ve Bir \u015eaman Duas\u0131: Az\u00e2im Ko\u015f\u0131k\u0131\u201d Halkbilimi Dergisi, S. 1-2, 2009, s. 38-55.
\n16 Rahman Abdurahim, Uy\u011furlarda \u015eamanizm, Milletler Ne\u015friyat\u0131, Pekin 2006, s. 245-247.
\n17 Rahman Abdurahim, age, s. 267-268.
\n18 \u0130ltihap, zedelenme gibi sebeplerle g\u00f6z\u00fcn saydam tabakas\u0131nda meydana gelen hastal\u0131klar\u0131n iyile\u015fmesi s\u0131ras\u0131nda ortaya
\n\u00e7\u0131kan, bilhassa g\u00f6z bebe\u011fi \u00fczerinde iken rahats\u0131zl\u0131k veren beyaz sedef lekelere (Leucome cornea) g\u00f6ze misafir gelmesi,
\ng\u00f6ze gelen pus (Sivas), g\u00f6ze a\u011f gelmesi (Adana) gibi adlar verilir. Bk. Ali Haydar Bayat, \u201cAnadolu T\u0131bbi Folklorunda
\nG\u00f6z Hastal\u0131klar\u0131\u201d, IV. Milletleraras\u0131 T\u00fcrk Halk K\u00fclt\u00fcr\u00fc Kongresi Bildirileri Gelenek-G\u00f6renek ve \u0130nan\u00e7lar, KB
\nYay\u0131nlar\u0131, Ankara 1992.
\n19 Ali Haydar Bayat, \u201cAnadolu T\u0131bbi Folklorunda G\u00f6z Hastal\u0131klar\u0131\u201d, IV. Milletleraras\u0131 T\u00fcrk Halk K\u00fclt\u00fcr\u00fc Kongresi
\nBildirileri Gelenek-G\u00f6renek ve \u0130nan\u00e7lar, KB Yay\u0131nlar\u0131, Ankara 1992, s. 45.
\n20 Ali Haydar Bayat, agm., s. 51.
\n21 Ali haydar Bayat, agm., s. 51.
\n22 Hasan Eren, T\u00fcrk Dilinin Etimolojik S\u00f6zl\u00fc\u011f\u00fc, Bizim B\u00fcro Bas\u0131mevi, II. Bask\u0131, Ankara 1999, s.168.
\n23 Uy\u011fur Tilini\u00f1 \u0130zahlik Lu\u011fiti, \u015einca\u00f1 Halk Ne\u015friyati, \u00dcr\u00fcm\u00e7i 1999, s. 876.<\/p>\n

24 Abdukerim Rahman vd. Uy\u011fur \u00d6rp-Adetliri, \u015einca\u00f1 Ya\u015flar-\u00d6sm\u00fcrler Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 1996, s. 154\u2013156.
\n25 Abd\u00fclkadir \u0130nan, Tarihte ve Bug\u00fcn \u015eamanizm-Materyaller ve Ara\u015ft\u0131rmalar, TTK Yay. Ankara 2006, s. 22.
\n26 Mehmet A\u00e7a, \u201cTufan\u2019\u0131n Ku\u015flar\u0131 ve Koz\u0131 K\u00f6rpe\u015f-Bayan Sulu Destan\u0131ndaki Baz\u0131 Ku\u015flar\u201d, Milli Folklor, C. VI, S. 42,
\n1999, s. 54.
\n27 \u015eekil de\u011fi\u015ftirme konusunda bk. Metin Ergun, T\u00fcrk D\u00fcnyas\u0131 Efsanelerinde De\u011fi\u015fme Motifi, C. I-II, TDK Yay\u0131nlar\u0131,
\nAnkara 1997; Murat Demir, \u201cT\u00fcrk Destan ve Hik\u00e2yelerinde Don De\u011fi\u015ftirme\u201d, Bilim ve K\u00fclt\u00fcr-Uluslar aras\u0131 K\u00fclt\u00fcr
\nAra\u015ft\u0131rmalar\u0131 Dergisi, S. 4, 2013, s. 123-132.
\n28 A. Ya\u015far Ocak, Alevi ve Bekta\u015fi \u0130nan\u00e7lar\u0131n\u0131n \u0130slam \u00d6ncesi Temelleri-Bekta\u015fi Menak\u0131bnamelerinde \u0130slam \u00d6ncesi
\n\u0130nan\u00e7 Motifleri, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul 2002, s. 220-221.<\/p>\n

29 Pertev N. Boratav, T\u00fcrk Mitolojisi, O\u011fuzlar\u0131n Anadolu, Azerbaycan ve T\u00fcrkmenistan T\u00fcrklerinin Mitolojisi,
\nBilgesu Yay\u0131nlar\u0131, Ankara 2012, s. 102.
\n30 Irene Melikoff, Uyur \u0130dik Uyard\u0131lar, \u00e7ev. Turan Alptekin, Cem Yay\u0131nlar\u0131, \u0130stanbul 1994, s. 159-160.
\n31 Satuk Bu\u011fra Han hakk\u0131nda geni\u015f bilgi i\u00e7in bk. Adem \u00d6ger, \u201cUygur T\u00fcrkleri Aras\u0131nda Satuk Bu\u011fra Han\u201d, Prof. Dr.
\nFikret T\u00fcrkmen Kitab\u0131, Ege \u00dcniversitesi Bas\u0131mevi, \u0130zmir 2012, s. 589-611.
\n32 Abdukerim Rahman, Yipek Yurtidiki Epsane-Rivayetler, \u015einca\u00f1 Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 1999, s. 120\u2013122.<\/p>\n

33 Bulak, S. 1, \u00dcr\u00fcm\u00e7i 1991, s. 175\u2013176.<\/p>\n

34 Abdukerim Rahman, Yipek Yurtidiki Epsane-Rivayetler,\u015einca\u00f1 Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 1999, s. 122.
\n35 Demder: G\u00fcvercinin bir t\u00fcr\u00fc.
\n36 Uy\u011fur Halk Epsane-Rivayetliri-K\u00f6k G\u00fcmbez, \u015einca\u00f1 Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 2006, s. 258\u2013259.
\n37 Uy\u011fur Halk Rivayetliri (Nam-Ataklar Hekkidiki Rivayetler) 2, \u015einca\u00f1 Ya\u015flar-\u00d6sm\u00fcrler Ne\u015friyati, \u00dcr\u00fcm\u00e7i 1998, s.
\n167\u2013168.<\/p>\n

38 Age, s. 169\u2013170.
\n39 Uy\u011fur Halk Epsane-Rivayetliri-K\u00f6k G\u00fcmbez, \u015einca\u00f1 Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 2006, s. 236\u2013237<\/p>\n

40 Ehmet Ha\u015fim, Hayvanat Hekkide Kizikarlik Epsaniler, \u015einca\u00f1 Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 1992, s. 101.
\n41Uy\u011fur Halk Epsane-Rivayetliri-K\u00f6k G\u00fcmbez, \u015einca\u00f1 Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 2006, s. 260.<\/p>\n

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

\uf026 ABDURAH\u0130M Rahman, Uy\u011furlarda \u015eamanizm, Milletler Ne\u015friyat\u0131, Pekin 2006.
\n\uf026 A\u00c7A Mehmet, \u201cTufan\u2019\u0131n Ku\u015flar\u0131 ve Koz\u0131 K\u00f6rpe\u015f-Bayan Sulu Destan\u0131ndaki Baz\u0131 Ku\u015flar\u201d,
\nMilli Folklor, C. VI, S. 42, 1999.
\n\uf026 AKALIN L. Sami, T\u00fcrk Folklorunda Ku\u015flar, KB Halk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma ve
\nGeli\u015ftirme Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc Yay\u0131nlar\u0131, Ankara 1993.
\n\uf026 BAYAT Ali Haydar, \u201cAnadolu T\u0131bbi Folklorunda G\u00f6z Hastal\u0131klar\u0131\u201d, IV. Milletleraras\u0131
\nT\u00fcrk Halk K\u00fclt\u00fcr\u00fc Kongresi Bildirileri Gelenek-G\u00f6renek ve \u0130nan\u00e7lar, KB Yay\u0131nlar\u0131
\nAnkara 1992.
\n\uf026 BORATAV Pertev Naili, T\u00fcrk Mitolojisi, O\u011fuzlar\u0131n Anadolu, Azerbaycan ve
\nT\u00fcrkmenistan T\u00fcrklerinin Mitolojisi, Bilgesu Yay\u0131nlar\u0131, Ankara 2012.
\n\uf026 Bulak, S. 1, \u00dcr\u00fcm\u00e7i 1991, s. 175\u2013176.
\n\uf026 CAMPELL Joseph, \u0130lkel Mitoloji-Tanr\u0131n\u0131n Maskeleri, \u00e7ev. Kudret Emiro\u011flu, \u0130mge
\nYay\u0131nlar\u0131, Ankara 1995.
\n\uf026 DEM\u0130R Murat, \u201cT\u00fcrk Destan ve Hik\u00e2yelerinde Don De\u011fi\u015ftirme\u201d, Bilim ve K\u00fclt\u00fcrUluslararas\u0131 K\u00fclt\u00fcr Ara\u015ft\u0131rmalar\u0131 Dergisi, S. 4, 2013, s. 123-132.
\n\uf026 EL\u0130ADE Mircea, \u015eamanizm, \u00e7ev. \u0130smet Birkan, \u0130mge Kitabevi, Ankara 1999.
\n\uf026 EREN Hasan, T\u00fcrk Dilinin Etimolojik S\u00f6zl\u00fc\u011f\u00fc, Bizim B\u00fcro Bas\u0131mevi, II. Bask\u0131, Ankara
\n1999.
\n\uf026 ERGUN Metin, T\u00fcrk Efsanelerinde De\u011fi\u015fme Motifi I, Sel\u00e7uk \u00dcniversitesi Sosyal
\nBilimler Enstit\u00fcs\u00fc, Konya 1993.
\n\uf026 __________, T\u00fcrk D\u00fcnyas\u0131 Efsanelerinde De\u011fi\u015fme Motifi, C. I-II, TDK Yay\u0131nlar\u0131,
\nAnkara 1997.
\n\uf026 HA\u015e\u0130M Ehmet, Hayvanat Hekkide Kizikarlik Epsaniler, \u015einca\u00f1 Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i
\n1992.
\n\uf026 \u0130NAN Abd\u00fclkadir, Tarihte ve Bug\u00fcn \u015eamanizm-Materyaller ve Ara\u015ft\u0131rmalar, TTK
\nYay\u0131nlar\u0131, Ankara 2006.
\n\uf026 \u0130NAYET Alimcan, \u201cBug\u00fcnk\u00fc Uygurlarda \u015eamanl\u0131k ve Bir \u015eaman Duas\u0131: Az\u00e2im Ko\u015f\u0131k\u0131\u201d
\nHalkbilimi Dergisi, S. 1-2, 2009, s. 38-55.
\n\uf026 MEL\u0130KOFF Irene, Uyur \u0130dik Uyard\u0131lar, \u00e7ev. Turan Alptekin, Cem Yay\u0131nlar\u0131, \u0130stanbul
\n1994.
\n\uf026 OCAK A. Ya\u015far, Alevi ve Bekta\u015fi \u0130nan\u00e7lar\u0131n\u0131n \u0130slam \u00d6ncesi Temelleri-Bekta\u015fi
\nMenak\u0131bnamelerinde \u0130slam \u00d6ncesi \u0130nan\u00e7 Motifleri, \u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul 2002.
\n\uf026 \u00d6GEL Bahaeddin, T\u00fcrk Mitolojisi I (Kaynaklar ve A\u00e7\u0131klamalar\u0131 ile destanlar), TTK
\nYay\u0131nlar\u0131, Ankara 1993.
\n\uf026 \u00d6GER Adem, \u201cUygur T\u00fcrkleri Aras\u0131nda Satuk Bu\u011fra Han\u201d, Prof. Dr. Fikret T\u00fcrkmen
\nKitab\u0131, Ege \u00dcniversitesi Bas\u0131mevi, \u0130zmir 2012, s. 589-611.
\n\uf026 __________, G\u00d6NEL Tugba, \u201cUygur T\u00fcrkleri Aras\u0131nda \u015eamanlar ve Tedavi Y\u00f6ntemleri\u201d,
\nTurkish Studies, S. 6\/4, 2011, s. 233-248.<\/p>\n

\uf026 POTAPOV L. P., Altay \u015eamanizmi, \u00e7ev. Metin Ergun, K\u00f6men Yay\u0131nlar\u0131, Konya 2012.
\n\uf026 RAHMAN Abdukerim vd., Uy\u011fur \u00d6rp-Adetliri, \u015einca\u00f1 Ya\u015flar-\u00d6sm\u00fcrler Ne\u015friyat\u0131,
\n\u00dcr\u00fcm\u00e7i 1996.
\n\uf026 __________, Yipek Yurtidiki Epsane-Rivayetler, \u015einca\u00f1 Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 1999.
\n\uf026 __________, Uygur Folkloru, Akt. Soner Yal\u00e7\u0131n-Erkin Emet, KB Yay\u0131nlar\u0131, Ankara 1996.
\n\uf026 Re\u015f\u00eed\u00fc\u2019d-d\u00een Fazlullah, Cami\u2019\u00fc\u2019t-Tev\u00e2rih Sel\u00e7uklu Devleti, Fars\u00e7adan \u00e7ev. Erkan G\u00f6ksu,
\nH. H\u00fcseyin G\u00fcne\u015f, Selenge Yay\u0131nlar\u0131, \u0130stanbul 2010.
\n\uf026 TURSUNN\u0130YAZ Hebibe, Uy\u011fur Ayallirini\u00f1 Tu\u011fut Adetliri \u00dcstide Tetkikat, \u015einca\u00f1
\n\u00dcniversitesi, (Yay\u0131mlanmam\u0131\u015f Y\u00fcksek Lisans Tezi), \u00dcr\u00fcm\u00e7i 2007.
\n\uf026 Uy\u011fur Halk Rivayetliri (Nam-Ataklar Hekkidiki Rivayetler) 2, \u015einca\u00f1 Ya\u015flar-\u00d6sm\u00fcrler
\nNe\u015friyati, \u00dcr\u00fcm\u00e7i 1998.
\n\uf026 Uy\u011fur Helk Epsane-Rivayetliri (K\u00f6k G\u00fcmbez), \u015einca\u00f1 Halk Ne\u015friyat\u0131, \u00dcr\u00fcm\u00e7i 2006.
\n\uf026 Uy\u011fur Tilini\u00f1 \u0130zahlik Lu\u011fiti, Milletler Ne\u015friyat\u0131, Pekin 1999.<\/p>\n","protected":false},"excerpt":{"rendered":"

  Yrd. Do\u00e7. Dr. Adem \u00d6GER Ar\u015f. G\u00f6r. Serkan K\u00d6SE \u00d6zet T\u00fcrk k\u00fclt\u00fcr\u00fcnde ku\u015flar \u00f6nemli bir yer tutmaktad\u0131r. T\u00fcrklerin inan\u0131\u015f ve d\u00fc\u015f\u00fcnce sistemlerinde, geleneksel baz\u0131 uygulamalar\u0131nda, totemlerinde, destan, halk hik\u00e2yesi, efsane, masal ve halk \u015fiiri gibi s\u00f6zl\u00fc k\u00fclt\u00fcr \u00fcr\u00fcnlerinde \u00e7e\u015fitli ku\u015flar yer almaktad\u0131r. Baz\u0131 ku\u015flar ise anlatmalarda ve g\u00fcnl\u00fck hayatla ilgili inan\u0131\u015f ve uygulamalarda \u00f6ne […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[],"class_list":["post-4232","post","type-post","status-publish","format-standard","hentry","category-uygur-tarihi-ve-kulturu"],"_links":{"self":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4232","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=4232"}],"version-history":[{"count":3,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4232\/revisions"}],"predecessor-version":[{"id":4335,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4232\/revisions\/4335"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4232"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4232"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4232"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}