![\"\"](\"https:\/\/tr.uyghuracademy.org\/wp-content\/uploads\/2018\/01\/Uygurlar.jpg\")
GENEL B\u0130LG\u0130LER<\/p>\nGENEL B\u0130LG\u0130LER<\/p>\n
Maniheizm
\nM.S. II. Y.Y.\u2019da \u0130ran\u2019da ya\u015fayan din filozofu Mani taraf\u0131ndan kurulmu\u015f bir dindir. Mani, insan\u0131n k\u00f6t\u00fc prensip taraf\u0131ndan yarat\u0131lm\u0131\u015f olup; ancak do\u011fru bilgi ile tart\u0131labilece\u011fini iddia etmi\u015ftir. Maniehizm iki s\u0131n\u0131fa ayr\u0131l\u0131r:<\/p>\n
1. Yeni kabul edenler<\/p>\n
2. Ermi\u015fler<\/p>\n
Bunlar\u0131n d\u0131\u015f\u0131nda on iki havari vard\u0131r ve on iki havariler on iki piskopos yard\u0131m eder. Bu din, \u0130ran, Hindistan ve \u00c7in\u2019de; sonradan da Afrika, G\u00fcney \u0130talya ve Japonya\u2019da (M.S. 5. Y.Y.) ve nihayet Avrupa\u2019da (M.S. 11. Y.Y.) yay\u0131lm\u0131\u015ft\u0131r. Bu inan\u00e7 sistemine g\u00f6re yery\u00fcz\u00fcndeki iyi ve k\u00f6t\u00fc birbirinin aynas\u0131d\u0131r.
\nBudizm
\nBuda (Buddha), Sanskrit\u00e7ede \u201cuyan\u0131k\u201d manas\u0131na gelektedir. Budizm\u2019in kurucusuna verilen ad\u0131 G\u00f4tama idi. Kendisine \u015eiddharta (Snk. Ama\u00e7lar\u0131 gerekle\u015fen) ismi de verildi\u011fi gibi \u015eakyamoni (Sakya a\u015firetine mensup ke\u015fi\u015f veya veli) Bhagavat (efendi) ve Tath\u00e2gata (eren) lakaplar\u0131yla da an\u0131lmaktad\u0131r.<\/p>\n
Buda\u2019n\u0131n tarihi bir \u015fahsiyet oldu\u011fu san\u0131lm\u0131\u015ft\u0131, fakat ara\u015ft\u0131rmalar onun ger\u00e7ekten ya\u015fad\u0131\u011f\u0131n\u0131 ortaya koymu\u015ftur.<\/p>\n
Budizm\u2019in d\u00f6rt y\u00fcksek hakikati ve sekiz kat yolu olmak \u00fczere iki doktrini vard\u0131r. Budizm\u2019in Protestanl\u0131k gibi do\u011fdu\u011fu esnada h\u00fck\u00fcm s\u00fcren dinin do\u011fdu\u011fu infialden, bunlara kar\u015f\u0131 y\u00fckselen protestodan do\u011fmu\u015ftur. Gerek Budizm, gerek Protestanl\u0131k birer \u0131slahat hareketleridir.<\/p>\n
Buda, M.\u00d6. 6. Y.Y.\u2019da Hindistan\u2019da ya\u015fam\u0131\u015ft\u0131r. Budizm\u2019in amac\u0131 iyi insan olmak ve Nirvana\u2019ya ula\u015fmakt\u0131r. Din bu d\u00fc\u015f\u00fcnceler \u00fczerine kurulmu\u015ftur. Tenas\u00fcf (reenkarnasyon) inanc\u0131 vard\u0131r. Buda\u2019n\u0131n \u00f6l\u00fcm\u00fcnden sonra, insanlar onu tanr\u0131la\u015ft\u0131rm\u0131\u015flard\u0131r.<\/p>\n
Sanskrit\u00e7e
\nHint-Avrupa dillerinin \u00c2r\u00ee (Arya) veya Hint\u0130-ran b\u00f6l\u00fcm\u00fcn\u00fcn Hint koluna ba \u011fl\u0131 \u00f6l\u00fc bir dildir. Sanskrit\u00e7e, bilim ve edebiyat dilidir, konu\u015fma dili de\u011fildir. Bu isimde bir millet yoktur. Sanskrit\u00e7e metinler genel olarak Devan\u00e2gari yaz\u0131s\u0131 ile yaz\u0131l\u0131r. Brahmi ve Haro\u015fti harfleri ile yaz\u0131lm\u0131\u015f Sanskrit\u00e7e metinler de vard\u0131r.<\/p>\n
So\u011fd\u00e7a \u2013 So\u011fdak\u00e7a
\n\u0130ran dillerinin do\u011fu grubuna giren eski bir dildir. So\u011fd\u00e7a Orta Asya\u2019da eski So\u011fdiana b\u00f6lgesinde yayg\u0131n olarak konu\u015fulmu\u015ftur. Bu isimle bir millet vard\u0131r; ancak tarihte yok olmu\u015ftur. So\u011fdak\u00e7an\u0131n bir kolu Tacikistan\u2019\u0131n bir b\u00f6lgesinde konu\u015fulmaktad\u0131r. Aram\u00ee alfabesinden kaynakland\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclmektedir. Bu yaz\u0131n\u0131n birka\u00e7 \u00e7e\u015fidi vard\u0131r.<\/p>\n
Uygur T\u00fcrkleri So\u011fd alfabesini az olarak kullanm\u0131\u015flard\u0131r. Daha \u00e7ok, bu alfabenin kendi alfabelerine uydurulmu\u015f \u015feklini tercih etmi\u015flerdir. Mo\u011follar da Uygurlardan g\u00f6r\u00fcp alm\u0131\u015flard\u0131r. Bu dille ilgili ilk belgeler M.\u00d6.\u2019sinin ilk y\u0131llar\u0131na, 7. 8. ve 9. as\u0131rlar\u0131na dayan\u0131r.<\/p>\n
Toharlar ve Tohar Dili
\nHint-Avrupa k\u00f6kenli bir kavimdir. Hunlar\u0131n bask\u0131s\u0131 kar\u015f\u0131s\u0131nda, a\u015fa\u011f\u0131 yukar\u0131 M.\u00d6. 165\u2019te bir \u00fclkeye (?), M.\u00d6. 128\u2019de de Siston\u2019a s\u0131\u011f\u0131nm\u0131\u015flard\u0131r.<\/p>\n
Toharca, Hint-Avrupa dillerinin Asya\u2019da konu\u015fulmu\u015f bir koluna verilen add\u0131r. Bu dilin kal\u0131nt\u0131lar\u0131na Do\u011fu T\u00fcrkistan\u2019da rastlan\u0131l\u0131r. 20. asr\u0131n ba\u015f\u0131ndaki kaz\u0131larda bulunan Toharca metinler, Brahmi yaz\u0131s\u0131 ile yaz\u0131lm\u0131\u015flard\u0131r. Toharca dilinin birbirinden farkl\u0131 iki kola ayr\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r. Birinci kola Toharca A veya Do\u011fu Toharca ad\u0131 verilmi\u015ftir. \u0130kinci kola ise Toharca B veya Bat\u0131 Toharca denmektedir. Toharca, Sanskrit\u00e7enin a\u011f\u0131r bask\u0131s\u0131 alt\u0131nda kalm\u0131\u015ft\u0131r. \u00dczerinde pek \u00e7ok ara\u015ft\u0131rma yap\u0131lm\u0131\u015f \u00f6l\u00fc bir dildir.<\/p>\n
Hala\u00e7lar
\nT\u00fcrk kabilesidir. 10. Y.Y.\u2019dan beri \u0130slam kaynaklar\u0131nda adlar\u0131na rastlan\u0131lmaktad\u0131r. O\u011fuz Ka\u011fan destan\u0131nda bu ad \u201cKala\u00e7\u201d \u015feklinde yer alm\u0131\u015ft\u0131r. \u0130lk \u0130slam co\u011frafyac\u0131lar\u0131n\u0131n kan\u0131tlar\u0131ndan, Hala\u00e7lar\u0131n 10. as\u0131rdan \u00e7ok daha \u00f6nce Ceyhun Nehri\u2019nin bat\u0131s\u0131na ve g\u00fcneyine ge\u00e7erek bug\u00fcnk\u00fc Afganistan\u2019\u0131n g\u00fcney b\u00f6l\u00fcmlerinde ya\u015fad\u0131klar\u0131 anla\u015f\u0131lmaktad\u0131r. Bug\u00fcn \u0130ran\u2019da ya\u015fayan Hala\u00e7lar\u0131n dilleri, eski \u00f6zelliklerini koruyarak devam etmi\u015ftir. Hala\u00e7 dili \u00fczerinde Doerfer \u00e7al\u0131\u015fmalarda bulunmu\u015ftur.<\/p>\n
Uygur Alfabesi
\nUygurlar, eserlerinin \u00e7ok az\u0131n\u0131 So\u011fd alfabesiyle, di\u011ferlerini So\u011fd alfabesinden \u0131slah edilmi\u015f haliyle olu\u015fturmu\u015flard\u0131r.<\/p>\n
So\u011fd alfabesini ilk defa Karabalgasun abidesinde kullanm\u0131\u015flard\u0131r. Ara\u015ft\u0131rmac\u0131lar, bu alfabeyi g\u00f6r\u00fcnce Uygur alfabesi sanm\u0131\u015flard\u0131r. Daha sonra bu yaz\u0131n\u0131n So\u011fd yaz\u0131s\u0131 oldu\u011funu anlam\u0131\u015flard\u0131r.<\/p>\n
Bundan sonraki d\u00f6nemlerde So\u011fd alfabesinden \u0131slah edilmi\u015f 18 harfli Uygur yaz\u0131s\u0131 olu\u015fturulmu\u015ftur. Bu yaz\u0131 sa\u011fdan sola do\u011fru yaz\u0131l\u0131r ve harflerin KB, KO, KS yaz\u0131l\u0131\u015f\u0131 farkl\u0131d\u0131r. Sonradan, muhtemelen \u00c7incenin tesiriyle yaz\u0131n\u0131n istikameti yukar\u0131dan a\u015fa\u011f\u0131ya olacak \u015fekilde de\u011fi\u015ftirilmi\u015ftir. Uygur yaz\u0131s\u0131n\u0131 T\u00fcrklerden Mo\u011follar alm\u0131\u015flard\u0131r. Kirik alfabesine ge\u00e7ene kadar Uygur alfabesini kullanm\u0131\u015flard\u0131r.<\/p>\n
UYGUR T\u00dcRKLER\u0130
\n745 y\u0131l\u0131nda Karluklar ve Basm\u0131llar ittifak yaparak G\u00f6kt\u00fcrkleri yendiler. Daha sonra 745-840 y\u0131llar\u0131 aras\u0131nda (95 y\u0131l) Orhun b\u00f6lgesinde Uygur devleti kuruldu. \u0130\u015fte bu 95 y\u0131ll\u0131k d\u00f6nem Uygurlar\u0131n \u201cbozk\u0131r ka\u011fanl\u0131\u011f\u0131\u201d d\u00f6nemidir. Bu devletin ba\u015fkenti ise \u00d6t\u00fcken\u2019e yak\u0131n olan Karabalgasun idi. Bu devrede Moyun \u00c7or ad\u0131na 750-760 y\u0131llar\u0131 aras\u0131nda dikilen \u00fc\u00e7 an\u0131t K\u00f6kt\u00fcrk\u00e7e ile yaz\u0131lm\u0131\u015ft\u0131.<\/p>\n
Maniheizm\u2019in kabul\u00fc
\nUygurlar\u0131n \u00fc\u00e7\u00fcnc\u00fc h\u00fck\u00fcmdar\u0131 B\u00f6g\u00fc Kagan\u2019d\u0131r. B\u00f6g\u00fc Kagan 762 y\u0131l\u0131nda Mani dinine girmi\u015ftir (Maniheizm M.S 3. Y.Y.\u2019da \u0130ran\u2019da, H\u0131ristiyanl\u0131ktan sonra M\u00fcsl\u00fcmanl\u0131ktan \u00f6nce do \u011fmu\u015ftur. Zerd\u00fc \u015ftl\u00fck ile H\u0131ristiyanl\u0131\u011f\u0131n kar\u0131\u015f\u0131m\u0131d\u0131r. Karanl\u0131klar ve ayd\u0131nl\u0131klar d\u00fcnyas\u0131na sahiptir. \u0130ran\u2019da yasak edildi\u011fi i\u00e7in, Orta Asya\u2019ya oradan da \u00c7in\u2019e yay\u0131lm\u0131\u015ft\u0131r. Bu yay\u0131lma ise So\u011fdaklar sayesinde olmu\u015ftur. \u201cSo\u011fdaklar, Do\u011fu \u0130ran kavmidir ve ticaretle u\u011fra\u015fmaktayd\u0131lar.\u201d Mani dini \u00c7in\u2019de de yasakland\u0131\u011f\u0131 zaman T\u00fcrk h\u00fck\u00fcmdarlar\u0131 Mani rahiplerini himayeleri alt\u0131na alm\u0131\u015flard\u0131. Uygurlar\u0131n ileri gelenleri de bu dini benimsemi\u015flerdi).<\/p>\n
Uygurlar\u0131n G\u00f6\u00e7\u00fc<\/p>\n
K\u0131rg\u0131zlar, Uygurlar\u0131n bozk\u0131r ka\u011fanl\u0131\u011f\u0131na son verince, Uygurlar ba\u015fka topraklara g\u00f6\u00e7 etmek zorunda kald\u0131 (bu g\u00f6\u00e7ler, g\u00f6\u00e7 destanlar\u0131n\u0131n muhtevas\u0131n\u0131 te\u015fkil eder). Bu nedenle Orhun Vadisi\u2019ni terk etmi\u015flerdir Orhun Vadisi yakla\u015f\u0131k bin y\u0131l boyunca T\u00fcrkl\u00fc\u011f\u00fcn merkezi konumundayd\u0131, fakat bu olaydan sonra Orhun Vadisi T\u00fcrkl\u00fc\u011f\u00fcn merkezi olma konumundan \u00e7\u0131kt\u0131. E\u011fer bu hadise olmasayd\u0131, \u015fu anda dahi T\u00fcrkler belki orada ya\u015f\u0131yor durumda olacaklard\u0131. G\u00f6\u00e7ler sonucu, Ka\u015fgar ve Balasagun b\u00f6lgelerine gelindi.<\/p>\n
K\u0131rg\u0131zlar 924 y\u0131l\u0131na kadar Orhun b\u00f6lgesinde kald\u0131lar . Daha sonra Karah\u0131tayl\u0131lar (Mo\u011follar) K\u0131rg\u0131zlar\u0131 Yenisey taraflar\u0131na g\u00f6nderdiler. Uygurlar ise Do\u011fu T\u00fcrkistan\u2019a ( \u015eincan b\u00f6lgesi) geldiler. Bu b\u00f6lgede ve do\u011fusunda Uygur devletleri kuruluyordu (Turhan ve Ho\u00e7o Uygur devletleri). Turhan Uygur devleti, \u00c7a\u011fatay hanl\u0131\u011f\u0131na ba\u011fl\u0131 olarak 1308\u2019lere kadar ya\u015fad\u0131.<\/p>\n
\u00dc\u00e7\u00fcnc\u00fc devlet Kansu b\u00f6lgesinde kuruldu. Bu b\u00f6lge \u015eincan-Uygur otonom devletinin do\u011fusunda yer almaktad\u0131r. T\u00fcrkl\u00fck tarihi bak\u0131m\u0131ndan \u00f6nemli bir devlet olmas\u0131n\u0131n yan\u0131nda, fazla uzun \u00f6m\u00fcrl\u00fc olmam\u0131\u015ft\u0131r.<\/p>\n
Bu \u00fc\u00e7 devletin halklar\u0131, bozk\u0131r b\u00f6lgesinde ya\u015fayanlara g\u00f6re \u00e7ok farkl\u0131yd\u0131lar. Do\u011fu T\u00fcrkistan\u2019daki Uygurlar aras\u0131nda Budizm (Burkanc\u0131l\u0131k) yay\u0131ld\u0131. On ikinci as\u0131rda Maniheizm tamamen yok oldu ve Do\u011fu T\u00fcrkistan\u2019da ya \u015fayan Uygurlar aras\u0131nda Budizm tek din haline geldi. B\u00f6ylece T\u00fcrklerin \u00f6nemli bir kolu be \u015f y\u00fcz y\u0131l Budist olarak ya\u015fam\u0131\u015f oldu.<\/p>\n
Bu nedenlerden dolay\u0131, din, medeniyet ve yaz\u0131da de\u011fi\u015fmeler g\u00f6r\u00fcl\u00fcr. Maniheizm\u2019den Budizm\u2019e; g\u00f6\u00e7ebe ya\u015famdan yerle\u015fik ya\u015fama ve K\u00f6kt\u00fcrk harfli metinlerden Uygur harfli metinlere ge\u00e7i\u015f g\u00f6r\u00fclmektedir.<\/p>\n
Uygur alfabesinin ortaya \u00e7\u0131k\u0131\u015f\u0131
\nK\u00f6kt\u00fcrk yaz\u0131s\u0131n\u0131n yerine yeni bir yaz\u0131 kabul edildi: So\u011fdaklardan al\u0131nan yaz\u0131ya bir ka\u00e7 harf eklenerek olu\u015fturulan Uygurca. Bu evrede yaz\u0131 malzemesi olarak ka\u011f\u0131t kullan\u0131lmaya ba\u015fland\u0131. B\u00fct\u00fcn bu geli\u015fmeler dile de yans\u0131m\u0131\u015ft\u0131r.<\/p>\n
UYGURLAR VE T\u00dcRK D\u0130L\u0130
\nManici \u00e7evreye ait metinler
\nManici edebiyatta \u201cnaz\u0131m, manzume \u015fiir\u201d i\u00e7in Sanskrit\u00e7eden ge\u00e7me \u015flok ve T\u00fcrk\u00e7e tak\u015fut kelimeleri kullan\u0131lm\u0131\u015ft\u0131r. K\u00fcg kelimesi ise daha \u00e7ok ezgili \u015fiir ve naz\u0131mlar i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. Ba\u015f ve Ba\u015fik ise ilahi manas\u0131ndad\u0131r.<\/p>\n
Apr\u0131n \u00c7or Tigin bir \u015fehzadedir ve bu devrede \u00e7ok \u00f6nemli bir isimdir. Bilinen ilk T\u00fcrk \u015fairidir ve \u015fiirlerinden ikisi g\u00fcn\u00fcm\u00fcze kadar gelmi\u015ftir. Bu \u015fiirlerden birisi Mani dinini \u00f6vmek amac\u0131yla yaz\u0131lm\u0131\u015ft\u0131r. Di\u011feri ise \u201cSevgili\u201d anlam\u0131nda ve T\u00fcrk\u00e7edeki ilk a\u015fk \u015fiiridir. Bu \u015fiirlerin naz\u0131m birimi d\u00f6rtl\u00fckt\u00fcr. Nakaratlar ise daha \u00e7ok ikilik ve \u00fc\u00e7l\u00fcklerden olu\u015fmaktad\u0131r. Bu \u015fiirlerde m\u0131sra sonlar\u0131nda kafiye yoktur. Bunun yerine m\u0131sra ba\u015flar\u0131na kafiye yer almaktad\u0131r. Ahengi sa\u011flayan ise \u201caliterasyon\u201ddur.<\/p>\n
Tahminen 930 y\u0131l\u0131nda ve K\u00f6kt\u00fcrk harfleriyle yaz\u0131lm\u0131\u015f olan Irk Bitig (Fal Kitab\u0131), Mani \u00e7evresinde yaz\u0131lm\u0131\u015f \u00f6nemli bir metindir. \u0130\u00e7inde dine ait unsurlar bulunmakla birlikte dini bir eser de\u011fildir; bir fal kitab\u0131d\u0131r. Her biri ayr\u0131 bir fal olarak yorumlanan 65 paragraftan meydana gelmi\u015ftir.<\/p>\n
Turfan\u2019da bulunan Huastuanift adl\u0131 eser Mani dinine ait uzunca bir t\u00f6vbe duas\u0131d\u0131r. Bir bak\u0131ma \u0130sl\u00e2m\u00ee t\u00f6vbe duas\u0131na da benzemektedir. Manicili\u011fe ait bir\u00e7ok kavram bu metin i\u00e7erisinde yer al\u0131r. C\u00fcmle yap\u0131s\u0131 sa\u011flamd\u0131r.<\/p>\n
Burkanc\u0131 \u00e7evreye ait metinler
\nBurkanc\u0131 edebiyatta \u201cnaz\u0131m, manzume, \u015fiir\u201d kavram\u0131 i\u00e7in T\u00fcrk\u00e7e ko\u015fug ve tak\u015fut; Sanskrit\u00e7e \u015flok ve padak tabirleri kullan\u0131lm\u0131\u015ft\u0131r. Ir kelimesi ise daha \u00e7ok \u015fark\u0131 manas\u0131na gelir. Bu devreden g\u00fcn\u00fcm\u00fcze kalan 25 \u015fiirin toplam m\u0131sra say\u0131s\u0131 1400\u2019\u00fc bulmaktad\u0131r. Hemen hemen tamam\u0131 dini ve pek \u00e7o\u011fu \u00f6zg\u00fcnd\u00fcr.<\/p>\n
Bu \u015fiirlerde en \u00f6nemli ahenk unsuru m\u0131sra ba\u015f\u0131 kafiyesidir. Naz\u0131m birimi \u00e7o\u011funlukla d\u00f6rtl\u00fckt\u00fcr ama sekizliklerden meydana gelenleri de vard\u0131r. \u201c\u00d6yle Yerlerde\u201d yani an\u0131 teg orunlarta ilk pastoral \u015fiirimizdir. Pratya-\u015firi ve \u015e\u0131ngku \u015eeli Tutung ise, Uygurlardan adlar\u0131 bize kadar ula\u015fan \u00f6nemli \u015fairlerdendir.<\/p>\n
BURKANCI EDEB\u0130YATTA NES\u0130R
\n1. Vinayalar
\nVinayalar, Burkanc\u0131 \u201crahip ve rahibelerin hayat\u0131n\u0131, g\u00fcnl\u00fck ya\u015famlar\u0131n\u0131 d\u00fczenleyen kurallar\u0131 i\u00e7ine al\u0131r.\u201dSay\u0131lar\u0131 \u00e7ok de\u011fildir. Karmav\u00e2cana adl\u0131 vinaya, manast\u0131r k\u0131yafetinin kullan\u0131l\u0131\u015f\u0131na dair bir metindir. Prav\u00e2ran\u00e2 ise bir Burkan rahibinin ya\u011fmurlu bir mevsimde \u00e7ekildi\u011fi inzivay\u0131 anlat\u0131r. Vinayavibha\u0144ga adl\u0131 metin manast\u0131r kurallar\u0131yla ilgilidir.<\/p>\n
2. Sudurlar
\nBu kitaplarda, gerek tarihi Burkan\u2019\u0131n ve gerekse b\u00fct\u00fcn Burkanlar\u0131n verdikleri veya vermi\u015f olduklar\u0131na inan\u0131lan vaazlar bir araya toplanm\u0131\u015ft\u0131r. Sudurlarda \u00f6nce vaaz\u0131n verildi \u011fi yer tasvir edilir. Sonra m\u00fcritlerden biri bir soru sorar ve Burkan da sorulan bu soruya dayanarak vaaz\u0131n\u0131 verir. Vaaz bittikten sonra dinleyicilerden iki ki\u015fi konuyu kendi aralar\u0131nda tart\u0131\u015f\u0131rlar. E\u011fer sonu\u00e7 al\u0131namazsa soru tekrar Burkana sorulur. Bu b\u00f6yle s\u00fcr\u00fcp gider.<\/p>\n
Uygurcaya \u00e7evrilmi\u015f en hacimli sudur Altun Yaruk\u2019tur. Altun Yaruk, \u201calt\u0131n \u0131\u015f\u0131k\u201d manas\u0131na gelir. Be\u015f Bal\u0131k\u2019l\u0131 \u015e\u0131ngku Seli Tutu\u014b taraf\u0131ndan \u00c7inceden Uygurcaya \u00e7evrilmi\u015f olan eser, \u201cterc\u00fcmeden ziyade m\u00fcstakil bir adaptasyon\u201ddur. \u015e\u0131ngku Seli Tutu\u014b bir\u00e7ok eklemelerle eseri geni\u015fletmi\u015ftir. H\u00fcen-Tsang\u2019\u0131n \u00fcnl\u00fc seyahatnamesini de Uygur T\u00fcrk\u00e7esine \u00e7eviren ve bu terc\u00fcmede kulland\u0131 \u011f\u0131 \u201ckavi\u201d \u00fcsl\u00fbbu dolay\u0131s\u0131yla Re \u015fid Rahmeti Arat taraf\u0131ndan eski T\u00fcrk \u015fairleri aras\u0131nda g\u00f6sterilen \u015e\u0131ngku Seli Tutu\u014b, Uygurlar \u00e7a\u011f\u0131 T\u00fcrk edebiyat\u0131n\u0131n en \u00f6nemli simalar\u0131ndan biridir.<\/p>\n
Ara\u015ft\u0131r\u0131c\u0131lar taraf\u0131ndan en iyi i\u015flenmi\u015f metinlerden biri olan Sekiz Y\u00fckmek (Sekiz Tomar) adl\u0131 sudur, Uygurlar aras\u0131nda \u00e7ok yay\u0131lm\u0131\u015f olan din\u00ee bir eserdir. \u00c7inceden \u00e7evrilmi\u015f olan Sekiz Y\u00fckmek, Burkanc\u0131l\u0131\u011fa ait din\u00ee-ahl\u00e2k\u00ee inan\u0131\u015flarla baz\u0131 pratik bilgileri ihtiva eder. K\u0131sa c\u00fcmleleri, a\u00e7\u0131k ve samimi if\u00e2desi, zengin kelime hazinesi ile dikkate de\u011fer bir \u00fcslubu vard\u0131r.<\/p>\n
\u015einasi Tekin taraf\u0131ndan i\u015flenen Kuan\u015fi \u0130m Pusar (Ses \u0130\u015fiten \u0130l\u00e2h), \u201c Asil Dinin Nil\u00fcfer \u00c7i\u00e7e \u011fi\u201d adl\u0131 sudurun bir b\u00f6l\u00fcm\u00fcd\u00fcr. Eserin konusu, Kuan \u015fi \u0130m adl\u0131 bir Bodisatva\u2019n\u0131n (Burkan aday\u0131n\u0131n) canl\u0131 varl\u0131klar\u0131n s\u0131k\u0131\u015f\u0131k anlar\u0131nda H\u0131z\u0131r gibi yeti\u015ferek onlara yard\u0131m etmesi ve Nirvana yolunu g\u00f6stermesidir. \u00c7inceden \u00e7evrilen eserine nerede ve kim taraf\u0131ndan terc\u00fcme edildi \u011fi bilinmemektedir. Terc\u00fcme ve istinsah tarihleri 13. as\u0131rdan \u00f6nce olmal\u0131d\u0131r.<\/p>\n
\u00c7inceden \u00e7evrildi\u011fi tahmin edilen ve Semih Tezcan taraf\u0131ndan i\u015flenen \u0130nsadi Sudur, \u201crahiplerin kar\u015f\u0131l\u0131kl\u0131 olarak birbirlerine g\u00fcnahlar\u0131n\u0131 anlatma\u201d t\u00f6renleri ile ilgilidir. Eserde Sundar\u00ee K\u0131z adl\u0131 bir \u00e7atik de vard\u0131.<\/p>\n
1328\u2019de \u00c7inceden \u00e7evrilen, tahta bask\u0131lar\u0131 da bulunan Yitiken Sudur b\u00fcy\u00fc ile ilgili bir metindir. K\u015fanti K\u0131lguluk Nom Bitig adl\u0131 sudur ise bir g\u00fcnah \u00e7\u0131karma kitab\u0131d\u0131r.<\/p>\n
3. \u00c7atikler
\nSudurlar i\u00e7inde yer alan ve Uygurlar\u0131n \u00e7atik dedi\u011fi j\u00e2taka t\u00fcr\u00fc, Uygur dil ve edebiyat metinleri aras\u0131nda \u00f6zel bir yere sahiptir; \u00e7\u00fcnk\u00fc bunlar bazen bir hayl i uzun masallard\u0131r. \u00c7ok defa da sudurlardan ayr\u0131 kitaplar halinde yaz\u0131lm\u0131\u015flard\u0131r. \u00c7atikler, Burkanlar\u0131n \u00e7e\u015fitli hayatlar\u0131n\u0131 anlatan, ola\u011fan\u00fcst\u00fc olaylarla s\u00fcsl\u00fc masallard\u0131r. \u0130sl\u00e2m\u00ee edebiyattaki menk\u0131beleri hat\u0131rlat\u0131rlar.<\/p>\n
Prens Kalyanamkara ve Papamkara Hik\u00e2yesi ad\u0131yla me\u015fhur olan Edg\u00fc \u00d6gli Tigin \u0130le Ay\u0131g \u00d6gli Tigin (\u0130yi d\u00fc\u015f\u00fcnceli \u015eehzade ile K\u00f6t\u00fc D\u00fc\u015f\u00fcnceli \u015eehzade) en tan\u0131nm\u0131\u015f \u00e7atiklerden biridir. Bin Buda mabetlerinde bulunan bu eserde, iyi bir \u015fehzadenin b\u00fct\u00fcn canl\u0131lara yard\u0131m etmek ve canl\u0131lar\u0131n birbirlerini \u00f6ld\u00fcrmelerine engel olmak \u00fczere \u00e7ok de\u011ferli bir m\u00fccevheri ele ge\u00e7irmek i\u00e7in \u00e7\u0131kt\u0131\u011f\u0131 maceral\u0131 yolculuk anlat\u0131l\u0131r.<\/p>\n
Altun Yaruk i\u00e7inde baz\u0131 \u00e7atikler de vard\u0131r. Bunlar\u0131n en me\u015fhurlar\u0131ndan biri \u015eehzade ile A\u00e7 Pars Hik\u00e2yesi \u2019dir. \u00c7atikte, a\u00e7l\u0131ktan \u00f6lmek \u00fczere olan bir pars\u0131 kurtarmak isteyen fedak\u00e2r \u015fehzade anlat\u0131l\u0131r. Pars\u0131n \u00f6lmemesi i\u00e7in \u015fehzade kendisini ona yem eder.<\/p>\n
Dantipali Be\u011f hik\u00e2yesinde ise kendini feda eden bir geyiktir. \u00c7a\u015ftani Be\u011f hik\u00e2yesinde \u00c7e\u015ftani Be\u011f\u2019in \u00fclkesinde ya \u015fayan insanlara hastal\u0131k ve belalar getiren \u015feytanlarla m\u00fccadelesi anlat\u0131l\u0131r. Toharca\u2019dan T\u00fcrk\u00e7eye \u00e7evrilmi\u015ftir. Toharca\u2019dan \u00e7evrilen ba\u015fka bir eser de Maytrisimit\u2019tir. Eserde, Maitreya Burkan\u2019\u0131n menk\u0131bev\u00ee hayat\u0131 anlat\u0131l\u0131r. Maitreya, M\u00fcsl\u00fcmanlar\u0131n mehdisi gibi, istikbalde g\u00f6kten yere inip insanlar\u0131 nirvanaya ula\u015ft\u0131racak olan bir Burkan\u2019d\u0131r. \u00dcl\u00fc\u015f ad\u0131 verilen b\u00f6l\u00fcmlerden meydana gelmi\u015ftir ve dramatik \u00f6zelli\u011fi ile dikkat \u00e7eker.<\/p>\n
4. Abidarmalar
\nAbidarmalar, Burkanc\u0131l\u0131\u011f\u0131n metafizik y\u00f6n\u00fcn\u00fc i\u015fleyen eserlerdir. \u201cKuru, s\u0131k\u0131c\u0131, a\u011f\u0131r\u201d bir ifadeye sahip olan bu eserler, \u201cT\u00fcrk\u00e7enin ilim ve felsefe dili olarak da kullan\u0131ld\u0131\u011f\u0131n\u0131 ve dilin imk\u00e2nlar\u0131n\u0131n zenginli\u011fini g\u00f6zler \u00f6n\u00fcne sermektir\u201d. Abidarim K\u0131\u0131nl\u0131g Ko\u015favarti \u015eastir adl\u0131 eser \u00c7inceden terc\u00fcme edilmi\u015f hacimli bir eserdir.<\/p>\n
5. Di\u011ferleri
\nK\u00fcentso (H\u00fcen-Tsang) Biyografisi ad\u0131yla tan\u0131nm\u0131\u015f eserin Burkanc\u0131 Uygurlardan kalan eserler aras\u0131nda \u00f6nemli bir yeri vard\u0131r. Bu eser, K\u00fcentso adl\u0131 \u00c7inli b ir Burkan rahibinin 630-645 y\u0131llar\u0131 aras\u0131nda T\u00fcrkistan \u00fczerinden Hindistan\u2019a yapt\u0131\u011f\u0131 seyahati ve \u00c7in\u2019deki hayat\u0131n\u0131 anlatan bir seyahatname ve biyografidir. \u015e\u0131ngku Seli Tutu\u014b taraf\u0131ndan tahminen 10. asr\u0131n birinci yar\u0131s\u0131nda Uygurcaya \u00e7evrilmi\u015ftir. Eser, 7. as\u0131rdaki T\u00fcrk \u00fclkeleri hakk\u0131nda m\u00fc\u015fahedeye dayanan bilgileri dolay\u0131s\u0131yla bizim i\u00e7in \u00e7ok \u00f6nemlidir. Terc\u00fcman, bu eserde \u015fiirle nesir aras\u0131 \u201ckavi\u201d \u00fcslubunu kullanm\u0131\u015ft\u0131r.<\/p>\n
UYGUR MET\u0130NLER\u0130N\u0130N BULUNMASI
\n1890 y\u0131l\u0131nda Do\u011fu T\u00fcrkistan\u2019\u0131n Ku\u00e7a \u015fehrinde iki T\u00fcrk k\u00f6yl\u00fcs\u00fc \u00fczerinde yaz\u0131lar bulunan bir kay\u0131n a\u011fac\u0131 kabu\u011funu \u0130ngiliz subaylar\u0131ndan Bower\u2019e satarlar. Bu k\u00fc\u00e7\u00fck kabuk \u00fczerindeki yaz\u0131lar Sanskrit\u00e7edir ve milad\u0131n 4. asr\u0131na aittir. Bu sayede Sanskrit\u00e7e birden bire 600 y\u0131l geriye gitmi\u015ftir. \u0130ki y\u0131l sonra Frans\u0131z seyyah Dutreil de Rhin, Hotan \u015fehrinde milad\u0131n 2. asr\u0131na ait bir yazma eser bulur. Bunlarla birlikte birbirinden farkl\u0131 17 dil ve 24 alfabe ile yaz\u0131lm\u0131\u015f binlerce yaprak, 15-20 y\u0131l gibi k\u0131sa bir zamanda ilim d\u00fcnyas\u0131n\u0131n \u00f6n\u00fcne y\u0131\u011f\u0131l\u0131verir.
\nDo\u011fu T\u00fcrkistan\u2019a yap\u0131lan ilk eser Finlilere ve Ruslara aittir. Daha sonra Macar as\u0131ll\u0131 \u0130ngiliz Aurel Stein Do\u011fu T\u00fcrkistan \u00e7\u00f6llerine dald\u0131. Stein, 1900 y\u0131l\u0131n\u0131n 29 May\u0131s\u0131nda \u00e7\u0131kt\u0131\u011f\u0131 ve Yarkent, Hotan gibi \u015fehirleri dola\u015ft\u0131\u011f\u0131 bu ilk seferinden bir y\u0131l sonra 12 sand\u0131kla d\u00f6nd\u00fc. Sand\u0131klar el yazmalar\u0131 ve antika eserler ile doluydu. Bunu g\u00f6ren Almanlar hemen harekete ge\u00e7tiler ve Albert Gr\u00fcnwedel ba\u015fkanl\u0131\u011f\u0131ndaki ekspedisyom 1902 Kas\u0131m\u0131 ile 1903 Mart\u0131 aras\u0131ndaki ilk Turfan seferinden 46 k\u00fc\u00e7\u00fck sand\u0131kla d\u00f6nd\u00fc. 1904 y\u0131l\u0131nda bu defa Albert August von Le Coq\u2019un ba\u015fkanl\u0131\u011f\u0131nda ikinci bir sefer d\u00fczenlendi ve 1905 y\u0131l\u0131nda Gr\u00fcnwedell de bu heyete kat\u0131ld\u0131. Bu seferde pek \u00e7ok Uygur yazmas\u0131 ele ge\u00e7irilmi\u015fti. Burkan mehdisi Maitreya hakk\u0131ndaki Maytrisimit adl\u0131 b\u00fcy\u00fck eser de bu seferde bulunanla r aras\u0131ndayd\u0131.<\/p>\n
1906-1907 y\u0131llar\u0131, Do\u011fu T\u00fcrkistan\u2019daki ara \u015ft\u0131rmalar\u0131 en yo\u011fun ve Uygurca eserler bak\u0131m\u0131ndan en verimli devresidir. Bu y\u0131llarda Do\u011fu T\u00fcrkistan\u2019\u0131n kumlarla \u00e7evrili vahalar\u0131nda birbirinden ayr\u0131 \u00fc\u00e7 heyet dola\u015fmakta, \u015fehir harabelerini ve Budist mabetlerini didik didik etmekteydiler. Alman heyeti ikinci seferinden daha d\u00f6nmeden 1906 y\u0131l\u0131nda Stein ikinci seferine \u00e7\u0131km\u0131\u015ft\u0131. Ayn\u0131 y\u0131l\u0131n 15 Haziran\u0131nda yola \u00e7\u0131kan Paul Pelliot ba\u015fkanl\u0131\u011f\u0131ndaki Frans\u0131z heyeti 1 Eyl\u00fcl\u2019de Ka\u015fgar\u2019a varm\u0131\u015f ve oradan Ku\u00e7a yolu \u00fczerindeki Tum\u015fuk harabelerine dalm\u0131\u015ft\u0131.<\/p>\n
Stein, ikinci seferine Bin Buda ma\u011faralar\u0131n\u0131 g\u00f6rmek amac\u0131yla \u00e7\u0131km\u0131\u015ft\u0131. 1907 y\u0131l\u0131nda ma\u011faralara gelmi\u015f ve ma\u011faralar\u0131n birinde duvarla \u00f6r\u00fcl\u00fc bir hazine bulundu\u011funu duymu\u015ftu. Manast\u0131rlar\u0131n koruyucusu Vang adl\u0131 bir \u00c7inli rahip, Stein\u2019e \u00f6nce eski bir el yazmas\u0131 vermi\u015f, fakat daha sonra duvar\u0131n aral\u0131klar\u0131n\u0131 s\u0131vayarak gizli k\u00fct\u00fcphaneyi iyice saklam\u0131\u015ft\u0131. Stein bin bir t\u00fcrl\u00fc dil d\u00f6kerek \u00c7inli rahibi sonunda ikna edebilmi\u015fti. \u00d6rt\u00fcl\u00fc k\u00fct\u00fcphane a\u00e7\u0131ld\u0131\u011f\u0131nda Stein\u2019in g\u00f6zleri hayretle a\u00e7\u0131ld\u0131. Yerden tavana kadar dizilmi\u015f el yazmalar\u0131 b\u00fct\u00fcn oday\u0131 doldurmu\u015ftu. Stein bu eserlerden bir k\u0131sm\u0131n\u0131 24 sand\u0131\u011fa doldurarak \u00fclkesine g\u00f6t\u00fcrd\u00fc. Sekiz Y\u00fckmek, Irk bitig, Huastnuatif gibi \u00f6nemli eserler ve An\u0131 Teg Orunlarta ie Pratya-\u015eiri\u2019nin manzumeleri de d\u00e2hil olmak \u00fczere pek \u00e7ok eser burada ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n
Bu s\u0131ralarda Frans\u0131z ekspedisyomunun ba\u015fkan\u0131 Pelliot da bu b\u00fcy\u00fck ke \u015ffi haber alm\u0131\u015ft\u0131. Pelliot\u2019un bir \u00f6zelli \u011fi vard\u0131: Hangi dilde, hangi alfabe ile yaz\u0131lm\u0131\u015f olursa olsun ve hangi \u00e7a\u011fa ait bulunursa bulunsun b\u00fct\u00fcn yazmalar s\u0131rlar\u0131n\u0131 Pelliot\u2019a d\u00f6k\u00fcveriyordu. Yani Pelliot ilk bak\u0131\u015fta eserin ne oldu\u011funu anlayabiliyordu. 1908\u2019in 3 May\u0131s\u0131nda Pelliot Vang ile uzun m\u00fczakerelerden sonra i\u00e7inde Prens Kalyanamkara ve Papamkara hikayesinin de bulundu\u011fu \u00f6nemli eserlerle Paris\u2019e d\u00f6nd\u00fc. Ba\u015f\u0131ndan ve sonundan eksik olan bu eserin bir yapra\u011f\u0131 da Stein taraf\u0131ndan Londra\u2019ya g\u00f6t\u00fcr\u00fclm\u00fc\u015ft\u00fc.<\/p>\n
Stein ve Pelliot\u2019tan sonra Japonlar da Kont Otani ba\u015fkanl\u0131\u011f\u0131nda bir heyet g\u00f6nderdiler. 1909-1911 y\u0131llar\u0131 aras\u0131nda Rus bilginlerinden Malov da b\u00f6lgeye gitti. 1913-14 y\u0131llar\u0131nda A. von Le Coq ba\u015fkanl\u0131\u011f\u0131ndaki Alman heyeti tekrar sefere \u00e7\u0131km\u0131\u015ft\u0131. Fakat bu s\u0131ralarda ortal\u0131k kar\u0131\u015fm\u0131\u015f ve Do\u011fu T\u00fcrkistan\u2019da isyanlar ba\u015flam\u0131\u015ft\u0131. 1913 Haziran\u0131nda \u00fc\u00e7\u00fcnc\u00fc seferine \u00e7\u0131kan Stein, b\u00fct\u00fcn tar\u0131m havzas\u0131n\u0131 \u00f6nce g\u00fcneyden do \u011fuya, sonra kuzeye ve bat\u0131ya giderek dola\u015fm\u0131\u015ft\u0131r. \u00dcrken at\u0131n\u0131n ayaklar\u0131 alt\u0131nda ezilmi\u015f, haftalarca yatm\u0131\u015f, fakat bundan sonra hi\u00e7bir \u015fey olmam\u0131\u015f gibi yine ara\u015ft\u0131rmalar\u0131na devam etmi\u015ftir. Bu son seferinden 1914 y\u0131l\u0131nda 182 sand\u0131kla d\u00f6nm\u00fc\u015ft\u00fc.<\/p>\n
Japonlar da, kendi dinleri olan Burkanc\u0131l\u0131\u011f\u0131n tarihiyle ilgili \u00e7ok \u00f6nemli eserlerin b\u00f6lgede bulunmas\u0131 dolay\u0131s\u0131yla 1908-1914 y\u0131llar\u0131 aras\u0131nda Ta\u00e7ibana ba\u015fkanl\u0131\u011f\u0131nda b\u00f6lgede ara\u015ft\u0131rmalar yapm\u0131\u015flard\u0131r. Heyet, b\u00f6lgede buldu\u011fu pek \u00e7ok eseri Kyoto\u2019ya g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n
Bu tarihten sonra uzun bir m\u00fcddet Do\u011fu T\u00fcrkistan seferi yap\u0131lamaz olmu\u015ftu. 1. D\u00fcnya sava \u015f\u0131 \u00e7\u0131km\u0131\u015f, \u00c7in\u2019de ihtilal meydana gelmi\u015f ve yeni h\u00fck\u00fcmet \u00c7in\u2019deki eserlerin yurtd\u0131\u015f\u0131na \u00e7\u0131kar\u0131lmas\u0131na izin vermez olmu\u015ftu.<\/p>\n
UYGUR MET\u0130NLER\u0130N\u0130N \u00dcZERLER\u0130NDE YAPILAN \u00c7ALI\u015eMALAR
\nEserler \u00fczerindeki incelemeler, eserlerin ortaya \u00e7\u0131kar\u0131lmas\u0131ndan sonraki ilk be\u015f-on y\u0131ll\u0131k zaman dilimi i\u00e7erisinde yap\u0131lmaya ba\u015fland\u0131. Eserlerin bir k\u0131sm\u0131 dizi halinde bir k\u0131sm\u0131 ise tek olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.
\nDizi halindeki yay\u0131nlar
\nEski Uygur T\u00fcrk\u00e7esi ile ilgili be\u015f adet dizi \u015feklinde yay\u0131n vard\u0131r. Bu dizilerden birincisi, \u00f6nemli bir Uygurca uzman\u0131 olan M\u00fcller \u2019e ait Uigurica adl\u0131 d\u00f6rt ciltlik eserdir. Bu dizinin ilk kitab\u0131 1908 y\u0131l\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r. D\u00f6rd\u00fcnc\u00fc cildi ise 1931 y\u0131l\u0131nda Gabain taraf\u0131ndan tamamlanm\u0131\u015ft\u0131r. \u0130lk \u00fc\u00e7 cildi M\u00fcller yay\u0131mlad\u0131\u011f\u0131 i\u00e7in eserin yap\u0131mc\u0131s\u0131 olarak o g\u00f6sterilmektedir.<\/p>\n
\u0130kinci dizi T\u00fcrk\u00e7esi ismi \u201c Eski T\u00fcrk\u00e7e \u00c7al\u0131\u015fmalar\u0131\u201d olan ve 1909-1912 y\u0131llar\u0131 aras\u0131nda alt\u0131 cilt olarak ne\u015fredilen eserdir. Rusya\u2019da Radloff taraf\u0131ndan Almanca olarak yay\u0131mlanm\u0131\u015ft\u0131r.<\/p>\n
\u00dc\u00e7\u00fcnc\u00fc dizi, Almanya\u2019da yay\u0131mlanan ve T\u00fcrk\u00e7e ismi \u201cHo\u00e7o\u2019dan T\u00fcrk\u00e7e Mani Metinleri \u201d olan, Turfan seferlerine bizzat kat\u0131lan ve Alman heyetinin ba\u015fkan\u0131 olan A. von Le Coq\u2019un 1911-1922 y\u0131llar\u0131 aras\u0131nda \u00fc\u00e7 kitap olarak ne\u015fredilen eserdir.<\/p>\n
D\u00f6rd\u00fcnc\u00fc dizi yine T\u00fcrk\u00e7e ismiyle \u201c T\u00fcrk\u00e7e Turfan Metinleri\u201d (T\u00fcrkische Turfantexte) olan on kitapl\u0131k bir dizidir. Willy Bang4 ve Annemarie von Gabain taraf\u0131ndan haz\u0131rlanm\u0131\u015ft\u0131r. Bang, ilk be\u015f kitab\u0131 Gabain ile birlikte yazm\u0131\u015ft\u0131r. Eserin geri kalan be\u015f kitapl\u0131k k\u0131sm\u0131 ise Gabain taraf\u0131ndan ve Uygur ile Karahanl\u0131 T\u00fcrk\u00e7elerinin en b\u00fcy\u00fck uzman\u0131 olan Re\u015fid Rahmeti Arat5\u2019\u0131n katk\u0131lar\u0131yla haz\u0131rlanm\u0131\u015ft\u0131r. Alt\u0131nc\u0131 kitapta en iyi i\u015flenmi\u015f metin olan Sekiz Y\u00fckmek yer almaktad\u0131r. Yedinci kitab\u0131, sadece Arat 1936\u2019da yay\u0131mlam\u0131\u015ft\u0131r. \u0130kinci D\u00fcnya Sava\u015f\u0131\u2019ndan sonra ise Gabain seriyi tek ba\u015f\u0131na devam ettirmi\u015ftir. Ekip, bu on kitab\u0131n d\u0131\u015f\u0131nda bir de analitik (gramatikal) indeks haz\u0131rlam\u0131\u015ft\u0131r. Bu indeks kitab\u0131nda, dizin i\u00e7erisinde bulunan t\u00fcm kelimelerin anlamlar\u0131, nerede yer ald\u0131klar\u0131 vb. bilgiler bulunmaktad\u0131r.<\/p>\n
Be\u015finci dizi \u201cBerlin Turfan Metinleri\u201d ad\u0131n\u0131 ta\u015f\u0131maktad\u0131r. Turfan\u2019dan getirilmi\u015f ve Berlin\u2019de muhafaza edilen metinlerden olu\u015fmu\u015ftur. 1971 y\u0131l\u0131nda yay\u0131mlanmaya ba\u015flam\u0131\u015f ve yay\u0131m\u0131 halen devam etmektedir. En son 2001 y\u0131l\u0131nda dizinin 21. kitab\u0131 yay\u0131mlam\u0131\u015ft\u0131r. Bu dizi sadece Uygurca metinleri i\u00e7ine almaz. Turfan\u2019da bulunmu\u015f ba\u015fka dillerdeki metinler de bu dizide yay\u0131mlanmaktad\u0131r. Dizi, Georg Hazai ve Peter Zieme taraf\u0131ndan haz\u0131rlanm\u0131\u015ft\u0131r (Zieme, Gabain\u2019in \u00fc\u00e7\u00fcnc\u00fc nesil \u00f6 \u011frencilerindendir). Dizi Do\u011fu Berlin\u2019de ba\u015flam\u0131\u015f, \u015fimdiki birle\u015fik Berlin\u2019de ise devam etmektedir.<\/p>\n
Kitap Halindeki Yay\u0131nlar
\nIrk Bitig (Fal Kitab\u0131), Stein taraf\u0131ndan K\u00f6kt\u00fcrk\u00e7e uzman\u0131 olan Thomsen\u2019e getirilmi\u015f ve 1912 y\u0131l\u0131nda Thomsen taraf\u0131ndan \u00e7\u00f6z\u00fcl\u00fcp yay\u0131mlanm\u0131 \u015ft\u0131r. Bu kitab\u0131 T\u00fcrkiye\u2019de H\u00fcseyin Nam\u0131k Orkun d\u00f6rt ciltlik dizisi i\u00e7erisinde ikinci kitab\u0131nda yay\u0131mlam\u0131\u015ft\u0131r.<\/p>\n
Prens Kalyanamkara ve Papamkara adl\u0131 hikaye Pelliot taraf\u0131ndan 1914 y\u0131l\u0131nda ne\u015fredilir.<\/p>\n
Malov\u2019un Sar\u0131 Uygurlar aras\u0131nda buldu\u011fu Altun Yaruk da 1913-1916 y\u0131llar\u0131 aras\u0131nda Radloff ve Malov taraf\u0131ndan yay\u0131mlan\u0131r. Bu eser yedi y\u00fczden fazla sayfadan olu\u015fmaktad\u0131r ve i\u00e7erisinde sadece Uygur harfli metinlere yer verilir. Saadet \u00c7a\u011fatay 1945 y\u0131l\u0131nda Altun Yaruk\u2019tan \u0130ki Par\u00e7a adl\u0131 eser yay\u0131mlad\u0131. Ceval Kaya, Altun Yaruk\u2019un tamam\u0131n\u0131n transkripsiyonunu7 ve dizinini de haz\u0131rlam\u0131\u015ft\u0131r.<\/p>\n
Sekiz Y\u00fckmek, 1915\u2019te Japonya\u2019da ne\u015fredildi; fakat en iyi ne\u015fri T\u00fcrk Turfan Metinleri adl\u0131 dizi i\u00e7erisinde alt\u0131nc\u0131 kitaptad\u0131r. Bunlar\u0131n d\u0131\u015f\u0131nda 1928\u2019de Radloff ve Japon Nobuo Yamada, Uygur hukuk belgelerini yay\u0131mlanm\u0131\u015flard\u0131r. O\u011fuz Ka\u011fan T\u00fcrkiye\u2019de Arat taraf\u0131ndan, H\u00fcen-Tsang adl\u0131 biyografi ise 1935-1938 y\u0131llar\u0131 aras\u0131nda Hongaben taraf\u0131ndan yay\u0131mlanm\u0131\u015ft\u0131r. H\u00fcen-Tsang \u00fczerinde, Semih Tezcan 1975\u2019te \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/p>\n
Eski T\u00fcrk\u00e7e\u2019nin Grameri adl\u0131 eseri Gabain yay\u0131mlam\u0131\u015f, Marcel Erdal ise 2004 y\u0131l\u0131nda \u0130ngilizce olarak ne\u015fretmi\u015ftir. Ahmet Cafero\u011flu, Azerbaycan\u2019dan \u0130stanbul \u00dcniversitene gelmi\u015f ve Almanya\u2019da doktoras\u0131n\u0131 yapm\u0131\u015ft\u0131r. \u0130lk Uygurca s\u00f6zl\u00fc\u011f\u00fc 1934\u2019te \u00e7\u0131karm\u0131\u015f, 1968\u2019de ise geni\u015fletmi\u015ftir. Fakat 1977\u2019de Klaus R\u00f6hrborn taraf\u0131ndan fasik\u00fcller halinde yay\u0131mlanan Uygurca S\u00f6zl\u00fck, bu s\u00f6zl\u00fcklerin en kapsaml\u0131s\u0131d\u0131r.<\/p>\n
1959 y\u0131l\u0131nda Do\u011fu T\u00fcrkistan\u2019da Maytr\u0131simit\u2019in yeni n\u00fcshalar\u0131 bulundu ve Geng \u015ei-min taraf\u0131ndan tan\u0131t\u0131ld\u0131. Ayn\u0131 y\u0131l Dolkun Kamberi taraf\u0131ndan Maytr\u0131simit ve Kutadgu Bilig\u2019i bir sahne eseri olarak de\u011ferlendiren doktora \u00e7al\u0131\u015fmas\u0131 yap\u0131ld\u0131.<\/p>\n
Kaynak: T\u00fcrk\u00e7enin Dirili\u015fi<\/p>\n","protected":false},"excerpt":{"rendered":"
GENEL B\u0130LG\u0130LER Maniheizm M.S. II. Y.Y.\u2019da \u0130ran\u2019da ya\u015fayan din filozofu Mani taraf\u0131ndan kurulmu\u015f bir dindir. Mani, insan\u0131n k\u00f6t\u00fc prensip taraf\u0131ndan yarat\u0131lm\u0131\u015f olup; ancak do\u011fru bilgi ile tart\u0131labilece\u011fini iddia etmi\u015ftir. Maniehizm iki s\u0131n\u0131fa ayr\u0131l\u0131r: 1. Yeni kabul edenler 2. Ermi\u015fler Bunlar\u0131n d\u0131\u015f\u0131nda on iki havari vard\u0131r ve on iki havariler on iki piskopos yard\u0131m eder. Bu […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[16],"tags":[],"class_list":["post-954","post","type-post","status-publish","format-standard","hentry","category-uygur-kimligi"],"_links":{"self":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/954","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=954"}],"version-history":[{"count":1,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/954\/revisions"}],"predecessor-version":[{"id":956,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/954\/revisions\/956"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=954"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=954"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=954"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}