Tilegibizni kab\u0131l et\u00a0 <\/em><\/td>\n| Sen Apsat\u0131\u2019n\u0131n (1) bek\u00e7isisin<\/p>\n Geyiklerin dillerini biliyorsun<\/p>\n Toklu\u011fumuzu, a\u00e7l\u0131\u011f\u0131m\u0131z\u0131 biliyorsun<\/p>\n Da\u011f ke\u00e7ilerinin \u00e7o\u011funu ver<\/p>\n Apsat\u0131\u2019ya haber ver<\/p>\n Dile\u011fimizi kabul et<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n Av d\u00f6n\u00fc\u015f\u00fcnde avc\u0131lar bu ta\u015f\u0131n yan\u0131na gelir ve avlad\u0131klar\u0131 hayvanlar\u0131n etlerinden bir par\u00e7a b\u0131rak\u0131rlard\u0131. A\u015ftotur\u2019un ta\u015f\u0131 halk\u0131n nazar\u0131nda \u00e7ok kutsald\u0131. O ta\u015f\u0131n yan\u0131ndan ge\u00e7en atl\u0131lar attan inip o ta\u015fa sayg\u0131 g\u00f6sterirlerdi.<\/p>\n Kara\u00e7ay-Malkarl\u0131lar \u201cTotur ay<\/em>\u201d dedikleri Mart ay\u0131n\u0131n 22\u2019sinde \u201cTeyrini e\u015fikleri a\u00e7\u0131ld\u0131<\/em>\u201d (G\u00f6k Tanr\u0131s\u0131n\u0131n kap\u0131lar\u0131 a\u00e7\u0131ld\u0131) diyerek bayram yaparlar, bahar\u0131n geli\u015fini kutlarlard\u0131. Bu adete kom\u015fu Kafkas halklar\u0131nda rastlanmazd\u0131 (Kara\u00e7ayevts\u0131 1978:273). Totur\u2019un ta\u015f\u0131 denilen yerde kurbanlar kesip, Totur\u2019un \u015ferefine dans edip, \u015fark\u0131lar s\u00f6ylerlerdi. Daha sonra da \u201ctukum tamada<\/em>\u201d denilen \u201csoy ba\u015fkan\u0131\u201d ta\u015fa d\u00f6n\u00fcp \u015f\u00f6yle dilek dilerdi:<\/p>\n\n\n\nBa\u015f\u0131b\u0131zda-K\u00f6k Teyrisi,<\/em>
\nT\u00fcb\u00fcb\u00fczde-Cer Teyrisi, <\/em>
\nAla bizge bolu\u015fa <\/em>
\nAmanl\u0131k etsek-ala bizge uru\u015fa<\/em>
\nTilek tiley kelgenbiz<\/em>
\nKab\u0131l etseng s\u00fcyebiz<\/em>
\nBa\u015f urab\u0131z Toturga
\nTotur bolu\u015f halk\u0131nga <\/em><\/td>\n\u00dczerimizde-G\u00f6k Tanr\u0131s\u0131,<\/p>\n Alt\u0131m\u0131zda-Yer Tanr\u0131s\u0131,<\/p>\n Onlar bize yard\u0131m eder,<\/p>\n K\u00f6t\u00fcl\u00fck yapsak-onlar bizi azarlar<\/p>\n Dilek dilemeye geldik<\/p>\n Kabul etmeni istiyoruz<\/p>\n Ba\u015f e\u011fiyoruz Totur\u2019a<\/p>\n Totur yard\u0131m et halk\u0131na<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n Kara\u00e7ay-Malkarl\u0131lar \u201cko\u00e7 kat\u0131m\u0131\u201d bayramlar\u0131nda \u015fu duay\u0131 s\u00f6yleyerek Totur\u2019un yeni do\u011facak kuzular\u0131 kurtlardan korumas\u0131n\u0131 dilerlerdi:<\/p>\n \n\n\nEgiz-egiz t\u00f6l\u00fc tuvsun
\nSegiz-segiz nas\u0131b cavsun
\nKozlamagan ti\u015fi kalmas\u0131n
\nCall\u0131 kaganak almas\u0131n
\nMalla t\u00f6l\u00fc bersinle
\nB\u00f6r\u00fcle keri ketsinle
\nToturubuz saklas\u0131n
\nTeyri bizni coklas\u0131n<\/em><\/td>\n\u0130kiz-ikiz nesil do\u011fsun<\/p>\n Sekiz-sekiz k\u0131smet ya\u011fs\u0131n<\/p>\n Yavrulamayan di\u015fi hayvan kalmas\u0131n<\/p>\n Kurt yeni do\u011fmu\u015f kuzu kapmas\u0131n<\/p>\n Hayvanlar nesil versin<\/p>\n Kurtlar geri gitsin<\/p>\n Toturumuz korusun<\/p>\n Teyri bizi yoklas\u0131n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n Kurt a\u011fz\u0131 ba\u011flama duas\u0131nda da Kara\u00e7ay-Malkarl\u0131lar Totur\u2019dan yard\u0131m dilerlerdi. Gece a\u011f\u0131ldaki koyunlara kurtlar\u0131n sald\u0131rmamas\u0131 i\u00e7in, Kara\u00e7ay-Malkarl\u0131lar \u00f6nce ellerine bir balta alarak \u00fc\u00e7 kere \u201cb\u00f6r\u00fc avzu baylay\u0131k<\/em>\u201d (kurt a\u011f\u0131z\u0131 ba\u011flayal\u0131m) derler, sonra baltaya \u00fc\u00e7 kere t\u00fck\u00fcr\u00fcp, \u015fu duay\u0131 okuduktan sonra baltay\u0131 bir a\u011fa\u00e7 k\u00fct\u00fc\u011f\u00fcne saplarlard\u0131:<\/p>\n\n\n\nCall\u0131sa, kanl\u0131sa<\/em>
\nAvzung kuru\u015fsun<\/em>
\nTi\u015flerin birbirine kiri\u015fsin<\/em>
\nA\u015ftotur amin desin<\/em>
\nApsat\u0131 kab\u0131l etsin<\/p>\n<\/em> (Haciyeva 1988:193).<\/td>\n Kurtsun, d\u00fc\u015fmans\u0131n<\/p>\n A\u011fz\u0131n fel\u00e7 olsun<\/p>\n Di\u015flerin birbirine kenetlensin<\/p>\n A\u015ftotur amin desin<\/p>\n Apsat\u0131 kabul etsin<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n Avc\u0131lar\u0131 ava u\u011furlarken s\u00f6ylenen bir duada Totur ile birlikte Bayr\u0131m ad\u0131 verilen bir ba\u015fka tanr\u0131\u00e7a ad\u0131 dikkati \u00e7ekmektedir:<\/p>\n \n\n\nBayr\u0131m senden tileyme, sav
\nc\u00fcr\u00fctg\u00fcn balam\u0131<\/em><\/td>\nBayram senden diliyorum, sa\u011f y\u00fcr\u00fct yavrumu<\/td>\n<\/tr>\n | \nTotur, Totur kayalada aylanuv\u00e7u kalam\u0131<\/em><\/td>\n| Totur, Totur kayalarda dola\u015fan kalemi<\/td>\n<\/tr>\n | \nB\u00f6r\u00fc ti\u015fden, s\u00fclevs\u00fcn t\u0131rnakdan
\nbir sakla<\/em><\/td>\nKurt di\u015finden, va\u015fak t\u0131rna\u011f\u0131ndan bir koru<\/td>\n<\/tr>\n | \nUv\u00e7u coluna igi k\u00f6zden bir kara<\/em><\/td>\n| Avc\u0131 yoluna iyi g\u00f6zle bir bak<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n \u201cBayr\u0131m<\/em>\u201d, \u201cBayram<\/em>\u201d yada \u201cBayr\u0131m Biy\u00e7e<\/em>\u201d adlar\u0131n\u0131 ta\u015f\u0131yan bu tanr\u0131\u00e7an\u0131n da Umay Biy\u00e7e gibi \u00e7ocuklar\u0131 koruyan bir tanr\u0131\u00e7a oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Kara\u00e7ay-Malkar\u2019da \u201cBayr\u0131m\u201d ad\u0131 verilen tanr\u0131\u00e7aya ait pek \u00e7ok kutsal ta\u015f vard\u0131. Kom\u015fu Kafkas halklar\u0131nda da Bayr\u0131m adl\u0131 tanr\u0131\u00e7aya inan\u0131l\u0131rd\u0131. Bayr\u0131m evlilik, annelik ve kad\u0131nlar\u0131n da tanr\u0131\u00e7as\u0131yd\u0131. Evin oca\u011f\u0131ndaki s\u0131cakl\u0131\u011f\u0131 koruyan, eve k\u0131smet getiren, bereket veren Bayr\u0131m\u2019d\u0131. Ona bir sayg\u0131 ifadesi olarak \u201cBayr\u0131m Biy\u00e7e\u201d ad\u0131 verilirdi. Evlerine k\u0131smet, bereket, mutluluk, bolluk getirmesi i\u00e7in Kara\u00e7ay-Malkarl\u0131lar Bayr\u0131m Biy\u00e7e\u2019ye dua eder, kurban keserlerdi. Bayr\u0131m Ta\u015f ad\u0131 verilen kutsal ta\u015flara \u00e7ocu\u011fu olmayan kad\u0131nlar yanlar\u0131nda g\u00fczel yiyeceklerle birlikte bir ku\u015f t\u00fcy\u00fc al\u0131p gelerek Bayr\u0131m Biy\u00e7e\u2019ye \u015f\u00f6yle dua ederlerdi:<\/p>\n\n\n\nBayr\u0131m sanga kelgenme <\/em>
\nBa\u015f urama, tileyme\u00a0 <\/em>
\nBu t\u00fck kibik kuv etme <\/em>
\nHar t\u00fcg\u00fc say\u0131n manga
\nBir sabiy ber, caz\u0131ks\u0131n
\nTeyri da tilegimi kab\u0131l etsin <\/em><\/td>\nBayr\u0131m sana geldim
\nBa\u015f e\u011fiyorum, diliyorum
\nBu t\u00fcy gibi kurutma
\nHer t\u00fcy\u00fc i\u00e7in bana
\nBir \u00e7ocuk ver, merhamet et
\nTeyri de dile\u011fimi kabul etsin<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n<\/em>G\u00f6kteki ay\u0131n parlak oldu\u011fu gecelerde Kara\u00e7ay-Malkarl\u0131lar Bayr\u0131m ta\u015f\u0131na giderek ondan \u00e7ocuk vermesini dilerlerdi. K\u0131z\u0131 olmayanlar yanlar\u0131na bir k\u0131z \u00e7ocu\u011fu, o\u011flu olmayanlar ise bir erkek \u00e7ocu\u011fu alarak Bayr\u0131m ta\u015f\u0131n\u0131n yan\u0131na gelir ve dua ederlerdi. Yanlar\u0131nda et, yumurta, ya\u011f gibi yiyecekler de g\u00f6t\u00fcr\u00fcrlerdi. Yolda \u201cNart Mezarlar\u0131\u201d denen mezarlar\u0131n \u00e7evresinde bir kere d\u00f6ner, sonra bir mezar\u0131 kaz\u0131p i\u00e7ine pi\u015fmi\u015f yumurta, bir kep\u00e7e s\u00fct, \u00fc\u00e7 adet etli b\u00f6rek (h\u0131\u00e7\u0131n), dar\u0131dan yap\u0131lm\u0131\u015f \u201ckak\u201d adl\u0131 yemekten koyarlard\u0131. Ayr\u0131ca g\u00fcm\u00fc\u015f yada alt\u0131ndan yap\u0131lm\u0131\u015f bir e\u015fya da b\u0131rak\u0131rlard\u0131. Sonra:<\/p>\n\n\n\nS\u0131yl\u0131 Bayr\u0131m Biy\u00e7eden tileybiz<\/em><\/td>\n| Kutsal Bayr\u0131m Biy\u00e7e\u2019den diliyoruz<\/td>\n<\/tr>\n | \nBayr\u0131m teyriden Nartla bla tileybiz<\/em><\/td>\n| Bayr\u0131m tanr\u0131dan Nartlar (2) ile diliyoruz<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n derlerdi.<\/p>\n Daha sonra Bayr\u0131m ta\u015f\u0131n\u0131n yan\u0131nda \u015fu duay\u0131 okurlard\u0131:<\/p>\n \n\n\nBayr\u0131m Biy\u00e7e, bay biy\u00e7e<\/em><\/td>\n| Bayr\u0131m Biy\u00e7e, g\u00fc\u00e7l\u00fc prenses<\/td>\n<\/tr>\n | \nMen tileyme senden sabiy<\/em><\/td>\n| Ben diliyorum senden \u00e7ocuk<\/td>\n<\/tr>\n | \nCal\u0131nama, calbarama<\/em><\/td>\n| Yalvar\u0131yorum, yakar\u0131yorum<\/td>\n<\/tr>\n | \nKozu kurmanl\u0131kla eteme<\/em><\/td>\n| Kuzular kurban ediyorum<\/td>\n<\/tr>\n | \nBayr\u0131m Biy\u00e7e-savgala \u00fcle\u015f\u00fcv\u00e7\u00fc<\/em><\/td>\n| Bayr\u0131m Biy\u00e7e-hediyeler payla\u015ft\u0131ran<\/td>\n<\/tr>\n | \nCerge-cavum, erge k\u00fc\u00e7 ber\u00fcv\u00e7\u00fc<\/em><\/td>\n| Topra\u011fa ya\u011fmur-erke\u011fe g\u00fc\u00e7 veren<\/td>\n<\/tr>\n | \nSeni teyriliginge iynan\u0131bma<\/em><\/td>\n| Senin tanr\u0131l\u0131\u011f\u0131na inanm\u0131\u015f\u0131m<\/td>\n<\/tr>\n | \nCar\u0131t, men iynanganlay turay\u0131m<\/em><\/td>\n| Sevindir, ben hep inanay\u0131m<\/td>\n<\/tr>\n | \nOkla keltirdim tizgin tizgin<\/em><\/td>\n| Kur\u015funlar getirdim s\u0131ra s\u0131ra<\/td>\n<\/tr>\n | \nAk ta\u015fha sald\u0131m alan\u0131<\/em><\/td>\n| Ak ta\u015fa koydum onlar\u0131<\/td>\n<\/tr>\n | \nOkla seni-ca\u015f meni<\/em><\/td>\n| Oklar senin-o\u011flan benim<\/td>\n<\/tr>\n | \nOkla seni-ca\u015f meni<\/em><\/td>\n| Oklar senin-o\u011flan benim<\/td>\n<\/tr>\n | \n\u00c7ille keltirdim kanat-kanat<\/em><\/td>\n| \u0130pek getirdim \u00e7ile-\u00e7ile<\/td>\n<\/tr>\n | \n\u00c7ille seni-k\u0131z meni<\/em><\/td>\n| \u0130pek senin-k\u0131z benim<\/td>\n<\/tr>\n | \n\u00c7ille seni-k\u0131z meni<\/em><\/td>\n| \u0130pek senin-k\u0131z benim<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n (Haciyeva 1988:202).<\/p>\n Bir d\u00f6nem H\u0131ristiyanl\u0131\u011f\u0131n etkisi alt\u0131nda kalan Kara\u00e7ay-Malkarl\u0131larda H\u0131ristiyanl\u0131\u011f\u0131n b\u00fct\u00fcn din\u00ee kurumlar\u0131yla halk aras\u0131nda yay\u0131l\u0131p benimsenemedi\u011fi, aksine halk\u0131n eski \u015eamanist ve pagan inan\u00e7lar\u0131 ile kar\u0131\u015farak semav\u00ee bir din olma \u00f6zelli\u011fini kaybetti\u011fi ve \u015eamanist unsurlarla bezenerek \u00e7ok tanr\u0131l\u0131 bir din g\u00f6r\u00fcn\u00fcm\u00fc kazand\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Bu duruma kom\u015fu Kafkas halklar\u0131ndan Abhaz, Adige ve Osetlerde de rastlanmaktad\u0131r. Kara\u00e7ay-Malkar\u2019da H\u0131ristiyanl\u0131\u011f\u0131n bir d\u00f6nem etkili oldu\u011fu baz\u0131 gezginlerin b\u0131rakt\u0131klar\u0131 belgelerden de anla\u015f\u0131lmaktad\u0131r.<\/p>\n 1653 y\u0131l\u0131nda G\u00fcrc\u00fc-\u0130meretya kral\u0131 Aleksandr, kendisini ziyaret eden Rusya el\u00e7ileri Judavinov ile Poro\u015fin\u2019e Malkar prenslerinden Aydabol o\u011flu Canbolat\u2019\u0131 H\u0131ristiyan dinine d\u00f6nd\u00fcrd\u00fc\u011f\u00fcn\u00fc anlatm\u0131\u015ft\u0131r. Bu bilgi Rus el\u00e7ilerinin raporlar\u0131nda kay\u0131tl\u0131d\u0131r (M\u0131z\u0131 ulu 1994:30).<\/p>\n 1736 y\u0131l\u0131nda Ogar\u0131 \u00c7egem\u2019de El T\u00fcb\u00fc adl\u0131 k\u00f6ye gelen Rus prensi Aleksey Tuzov\u2019a da\u011fl\u0131lar (Kara\u00e7ay-Malkarl\u0131lar) Kala T\u00fcb\u00fc dedikleri bir ma\u011farada saklad\u0131klar\u0131 sekiz kitab\u0131 g\u00f6sterirler. Tuzov\u2019un kaydetti\u011fine g\u00f6re bu kitaplar 15. y\u00fczy\u0131ldan kalma \u0130ncillerdir. \u00c7egemli da\u011fl\u0131lar\u0131n kutsal bir emanet gibi koruduklar\u0131 bu \u0130ncilleri 1802-1803 y\u0131llar\u0131nda \u00c7egem\u2019e gelen J.Klaproth da g\u00f6rm\u00fc\u015ft\u00fcr (M\u0131z\u0131 ulu 1994:31).<\/p>\n 1745 tarihli bir belgede G\u00fcrc\u00fc vakan\u00fcvis Vahu\u015fti Malkarl\u0131lar\u0131n, kom\u015fular\u0131 Osetler\u2019de oldu\u011fu gibi beyleri ve soylular\u0131n\u0131n M\u00fcsl\u00fcman, k\u00f6yl\u00fclerinin ise H\u0131ristiyan olduklar\u0131n\u0131, ancak \u00e7ok y\u00fczeysel H\u0131ristiyanl\u0131k inanc\u0131na sahip bu halk\u0131n domuz eti yiyenleri H\u0131ristiyan, at eti yiyenleri M\u00fcsl\u00fcman olarak kabul ettiklerini yazmaktad\u0131r.<\/p>\n 1774 y\u0131l\u0131nda Kafkasya\u2019da bulunan \u0130.A. G\u00fclden\u015fted ise Malkarl\u0131lar\u0131n \u00f6nceleri G\u00fcrc\u00fclere tabi bulunduklar\u0131n\u0131, bu y\u00fczden G\u00fcrc\u00fc ve Yunan Ortodoks inanc\u0131n\u0131n etkisiyle H\u0131ristiyan olduklar\u0131n\u0131, halen ya\u015fad\u0131klar\u0131 b\u00f6lgede eski kilise kal\u0131nt\u0131lar\u0131n\u0131n bulunmas\u0131n\u0131n ve halk\u0131n hala domuz eti yemeye devam etmekte olmas\u0131n\u0131n onlar\u0131n eskiden H\u0131ristiyan olduklar\u0131n\u0131n bir delili oldu\u011funu yazmaktad\u0131r.<\/p>\n J.Klaproth 19. y\u00fczy\u0131l ba\u015flar\u0131nda art\u0131k M\u00fcsl\u00fcmanl\u0131\u011f\u0131 kabul eden Kara\u00e7ay-Malkarl\u0131lar aras\u0131nda hala H\u0131ristiyanl\u0131\u011f\u0131n izlerinin ya\u015fad\u0131\u011f\u0131n\u0131, Kara\u00e7ay-Malkarl\u0131lar\u0131n ilkbaharda yedi hafta boyunca ve yaz\u0131n sonunda dokuz hafta s\u00fcreyle et, s\u00fct, ya\u011f orucu tuttuklar\u0131n\u0131 yazmaktad\u0131r (Klaproth 1823:276).<\/p>\n 1846 y\u0131l\u0131nda Kafkasya\u2019da bulunan N. Danilevski, Kara\u00e7ay-Malkarl\u0131lar\u0131n eski kiliselere ve kutsal Pazar g\u00fcn\u00fcne sayg\u0131 g\u00f6sterdiklerini, bir ha\u00e7 g\u00f6rd\u00fcklerinde kalpaklar\u0131n\u0131 ba\u015flar\u0131ndan \u00e7\u0131kar\u0131p h\u00fcrmet ettiklerini yazmaktad\u0131r.<\/p>\n Kara\u00e7ay-Malkarl\u0131lar\u0131n, \u00e7e\u015fitli do\u011fa\u00fcst\u00fc g\u00fc\u00e7lere sahip tanr\u0131lar yada tanr\u0131\u00e7alar veya kutsal ruhlar olduklar\u0131na inand\u0131klar\u0131 \u00e7e\u015fitli varl\u0131klar asl\u0131nda H\u0131ristiyanl\u0131kla yak\u0131ndan ilgilidir ve bunlar zamanla karakter de\u011fi\u015ftirerek \u00e7ok tanr\u0131l\u0131 bir din \u015feklini alan \u00e7e\u015fitli eski inan\u00e7larla b\u00fct\u00fcnle\u015ferek ortaya yeni bir din yada inan\u00e7 sistemi \u00e7\u0131karm\u0131\u015flard\u0131r.<\/p>\n Kara\u00e7ay-Malkarl\u0131lar\u0131n \u201cBayr\u0131m\u201d, \u201cBayram\u201d yada \u201cBayr\u0131m Biy\u00e7e\u201d ad\u0131n\u0131 verdikleri \u00e7ocuklar\u0131n, kad\u0131nlar\u0131n ve evin koruyucu tanr\u0131\u00e7as\u0131, asl\u0131nda Hz. \u0130sa\u2019n\u0131n annesi \u201cMeryem Ana\u201d dan ba\u015fkas\u0131 de\u011fildir. H\u0131ristiyan inanc\u0131nda \u00f6nemli bir yeri olan Meryem Ana, Kara\u00e7ay-Malkarl\u0131lar\u0131n eski din\u00ee inan\u00e7lar\u0131nda onlar\u0131n atalar\u0131n\u0131n Orta Asya\u2019dan getirdikleri Umay adl\u0131 tanr\u0131\u00e7an\u0131n yerini alm\u0131\u015f ve zamanla Umay\u2019la ayn\u0131 \u00f6zelliklere sahip bir tanr\u0131\u00e7a olarak kabul edilmeye ba\u015flanm\u0131\u015ft\u0131r. Meryem Ana\u2019n\u0131n ad\u0131 bug\u00fcn Kara\u00e7ayl\u0131lar\u0131n iki b\u00fcy\u00fck soyunun ad\u0131nda ya\u015famaktad\u0131r. Bunlar Bayramuk<\/em> ve Bayramkul<\/em> (yada Bayr\u0131mkul) soylar\u0131d\u0131r. \u201cBayramuk\u201d Meryem\u2019in o\u011flu, yani Hz. \u0130sa anlam\u0131na gelmektedir. Bayramkul ise Meryem\u2019in kulu yada Meryem\u2019in hediyesi anlam\u0131na gelen bir isimdir. Bu isimlerin Meryem Ana\u2019ya, yani Bayr\u0131m Biy\u00e7e\u2019ye \u00e7ocuk sahibi olmak i\u00e7in dua ederek bu \u00e7ocuklara sahip olan aileler taraf\u0131ndan verildi\u011fi d\u00fc\u015f\u00fcn\u00fclebilir. Bu eski Kara\u00e7ay-Malkar geleneklerinde rastlan\u0131lan bir durumdur (Tavkul 1996: 37).<\/p>\nKara\u00e7ay-Malkarl\u0131lar kutsal sayd\u0131klar\u0131 cuma g\u00fcn\u00fc ile \u015fubat ay\u0131na da Bayr\u0131m ad\u0131n\u0131 vermi\u015flerdir (Kubanov 1987:57). Adigeler de Bayr\u0131m ad\u0131 verilen Meryem Ana\u2019y\u0131 \u201cMerem\u201d ad\u0131yla kendi inan\u00e7 sistemlerinde bir tanr\u0131\u00e7a olarak ya\u015fat\u0131rlard\u0131 (Malkonduyev 1988:27).<\/p>\n Kurtlar\u0131n, \u00e7obanlar\u0131n ve avc\u0131lar\u0131n tanr\u0131s\u0131 oldu\u011funa inan\u0131lan Totur asl\u0131nda H\u0131ristiyan azizlerinden Teodor (yada Fedor) adl\u0131 bir din adam\u0131yd\u0131. Y\u0131ld\u0131r\u0131mlar ve g\u00f6k g\u00fcr\u00fclt\u00fcs\u00fc tanr\u0131s\u0131 Eliya ise H\u0131ristiyan azizlerinden \u0130lya idi. Bir \u00e7ok H\u0131ristiyan azizin adlar\u0131 kutsal ruhlar veya tanr\u0131lar olarak kabul edilerek aylar\u0131n ve g\u00fcnlerin adlar\u0131nda ya\u015fat\u0131l\u0131yordu. Ba\u015fil ad\u0131 verilen Ocak ay\u0131n\u0131n ad\u0131 H\u0131ristiyan azizlerinden Vasiliy, Nikkola ad\u0131 verilen Haziran ay\u0131n\u0131n ad\u0131 Nikolay, Eliya ad\u0131 verilen Temmuz ay\u0131n\u0131n ad\u0131 \u0130lya, Abustol ad\u0131 verilen Kas\u0131m-Aral\u0131k aylar\u0131n\u0131n ad\u0131 Apostol adl\u0131 H\u0131ristiyan azizlerine dayan\u0131yordu. G\u00fcrge ad\u0131 verilen Sal\u0131 g\u00fcn\u00fcn\u00fcn ad\u0131 H\u0131ristiyan azizlerinden Georgiy, Baras ad\u0131 verilen \u00c7ar\u015famba g\u00fcn\u00fcn\u00fcn ad\u0131 Praskovi, Bayr\u0131m ad\u0131 verilen Cuma g\u00fcn\u00fcn\u00fcn ad\u0131 Meryem Ana\u2019n\u0131n ad\u0131ndan geliyordu (Kubanov 1987:57). H\u0131ristiyanlar\u0131n kutsal sayd\u0131klar\u0131 Pazar g\u00fcn\u00fcne de Kara\u00e7ay-Malkarl\u0131lar kendi dillerinde \u201ckutsal g\u00fcn\u201d anlam\u0131na gelen \u201c\u0131y\u0131h k\u00fcn\u201d ad\u0131n\u0131 veriyorlard\u0131. Uzun s\u00fcre yas tutmalar\u0131 ve yas s\u0131ras\u0131nda siyah elbiseler giymeleri de bir H\u0131ristiyan gelene\u011fi idi. Kara\u00e7ay-Malkarl\u0131lar\u0131n ke\u00e7eden yaparak tapt\u0131klar\u0131 \u00e7e\u015fitli hayvan \u015fekillerine de ha\u00e7 anlam\u0131na gelen \u201cka\u00e7\u201d ad\u0131n\u0131 vermeleri H\u0131ristiyanl\u0131\u011f\u0131n onlar\u0131n eski inan\u00e7lar\u0131 \u00fczerinde g\u00f6r\u00fclen bir etkisiydi.<\/p>\n Adige (\u00c7erkes) K\u00fclt\u00fcr\u00fcnde H\u0131ristiyanl\u0131\u011f\u0131n \u0130zleri
\n<\/strong><\/p>\nAdige eski inan\u00e7lar\u0131n\u0131n \u00e7e\u015fitli kaynaklardan beslendi\u011fi ve bunlar\u0131n birle\u015fmesiyle olu\u015ftu\u011fu anla\u015f\u0131lmaktad\u0131r. Adige kabilelerinin eski inan\u00e7lar\u0131 Kafkasya\u2019da etkili olmu\u015f Yunan-Roma kolonileri taraf\u0131ndan getirilen din\u00ee unsurlarla b\u00fct\u00fcnle\u015fmi\u015f ve bunlara \u00d6n Asya medeniyetlerinin de baz\u0131 etkileri olmu\u015ftur. Alt\u0131nc\u0131 y\u00fczy\u0131ldan itibaren Bat\u0131 Kafkasya\u2019da H\u0131ristiyanl\u0131\u011f\u0131n yay\u0131lmaya ba\u015flamas\u0131yla Adigelerin \u00e7ok tanr\u0131l\u0131 inan\u00e7 sistemleri H\u0131ristiyanl\u0131\u011f\u0131n baz\u0131 unsurlar\u0131n\u0131 da \u00f6z\u00fcmseyerek Kara\u00e7ay-Malkar\u2019dakine benzer bir karakter kazanm\u0131\u015ft\u0131r. Ancak Kara\u00e7ay-Malkar\u2019daki eski inan\u00e7lar\u0131n Orta Asya \u015eamanizm’i ile organik bir ili\u015fkisi bulunmakta, Adigelerde ise eski Yunan-Roma medeniyetleri ile bir ba\u011flant\u0131 g\u00f6zlemlenmektedir.<\/p>\n 6.nc\u0131 y\u00fczy\u0131lda, \u00f6zellikle Bizans imparatoru I. Justinyen (527-565) d\u00f6neminde Kafkasya\u2019n\u0131n bat\u0131 b\u00f6lgelerinde H\u0131ristiyanl\u0131k olduk\u00e7a yay\u0131lm\u0131\u015ft\u0131. \u00c7ok say\u0131da papaz Kafkasya\u2019ya gelmi\u015f ve kiliseler kurmu\u015ftu. Adigeler papazlara \u201c\u015fogen<\/em>\u201d ad\u0131n\u0131 veriyorlard\u0131. Bug\u00fcn Adigeler aras\u0131nda \u201c\u015fogen<\/em>\u201d yada \u201c\u015fevcen<\/em>\u201d ad\u0131n\u0131 ta\u015f\u0131yan soylar\u0131n bulunmas\u0131 bunlar\u0131n etnik y\u00f6nden de Adigelere kar\u0131\u015ft\u0131klar\u0131n\u0131 g\u00f6stermektedir. 12. y\u00fczy\u0131lda Cenevizliler Karadeniz k\u0131y\u0131lar\u0131nda kurduklar\u0131 kolonilerde bir\u00e7ok kilise in\u015fa etmi\u015fler ve Wub\u0131hlar\u0131 Katolikle\u015ftirmi\u015flerdi (G\u00fcsar 1977:30). 1404 y\u0131l\u0131nda Adigeler aras\u0131nda bulunan ba\u015fpiskopos Johannes de Galonifontibus, deniz k\u0131y\u0131s\u0131nda ya\u015fayan Adigelerin Yunanl\u0131lar\u0131n dinini benimsediklerini yazmaktad\u0131r. Ancak kendilerine g\u00f6re ibadet ve din\u00ee t\u00f6renlerinin oldu\u011funu da bildirmektedir (Tardy 1978:92). Galonifontibus\u2019un 1404 y\u0131l\u0131nda Adigeler i\u00e7in yazd\u0131klar\u0131 \u015f\u00f6yledir:<\/p>\n\u201cDeniz k\u0131y\u0131s\u0131nda ya\u015fayan Zihler (Adigeler) Yunanl\u0131lar\u0131n dinini benimsemi\u015flerdir ve ayr\u0131ca kendilerine g\u00f6re ibadetleri ve din\u00ee t\u00f6renleri vard\u0131r. Paskalyadan \u00f6nceki perhiz g\u00fcnlerini k\u0131rk g\u00fcn de\u011fil elli g\u00fcn olarak tutarlar. Noelden \u00f6nceki bir ay ve Cuma g\u00fcnleri de oru\u00e7 tutarlar. Kiliseleri, ikonlar\u0131 ve yortular\u0131 Yunanl\u0131lar\u0131nki gibidir. B\u00fcy\u00fck yortularda ve Pazar g\u00fcnleri hayvan kurban ederler. Kurban\u0131n etleri da\u011f\u0131t\u0131l\u0131r ve yenilir. Kurban\u0131n ba\u015f\u0131 ise ya\u015fl\u0131lara ya da fakirlere verilir veya y\u00fcksek a\u011fa\u00e7 dallar\u0131na as\u0131l\u0131r. B\u00f6ylece kutsal ruhlar\u0131 doyurduklar\u0131na inan\u0131rlar. Kilisenin yan\u0131nda \u00fczerinde ha\u00e7 bulunan bir a\u011fa\u00e7 vard\u0131r. Bu a\u011faca \u201cAllah\u0131n a\u011fac\u0131\u201d derler. Bu a\u011fac\u0131n dallar\u0131na \u00e7e\u015fitli semboller, hayvan kafalar\u0131 as\u0131lm\u0131\u015ft\u0131r. Ke\u015fi\u015fleri yoktur.\u201d <\/em>(Tardy 1978:93<\/p>\nAdigeler \u201cMerem<\/em>\u201d ad\u0131n\u0131 verdikleri Meryem Ana\u2019y\u0131 bir tanr\u0131\u00e7a olarak kabul ederler ve onun \u015ferefine bir bayram d\u00fczenlerlerdi. 6 Kas\u0131m 1838 tarihinde Adigelerin Merem Bayram\u0131n\u0131 kutlama t\u00f6reninde bulunan \u0130ngiliz gezgin J.Bell bu t\u00f6rende halka \u201c\u015fuat<\/em>\u201d adl\u0131 bir i\u00e7ki, \u00e7\u00f6rek ve mayas\u0131z ekmek sunuldu\u011funu, oyunlar oynand\u0131\u011f\u0131n\u0131 bildirmektedir. Adigelerin Merem\u2019e \u201csen g\u00f6klerin sahibesi, k\u0131zlar\u0131n koruyucususun. Ey g\u00fczel Merem, sen bize verimli \u00fcr\u00fcnler, bar\u0131\u015f ve mutluluk ba\u011f\u0131\u015fla<\/em>\u201d diye dua ettiklerini kaydeden J.Bell, onun \u015ferefine kurbanlar kesilip ziyafetler verildi\u011fini anlatmaktad\u0131r (G\u00fcsar 1977:33). 19. y\u00fczy\u0131l ba\u015flar\u0131nda Adigeler aras\u0131nda bulunan Leonti Lyulye de Adigelerin Meryem\u2019i \u201cMeriyem t\u011fa\u015fhuo yi yan<\/em>\u201d (b\u00fcy\u00fck tanr\u0131n\u0131n annesi) diyerek y\u00fccelttiklerini kaydetmi\u015ftir (Lyulye 1998: 68). B\u0131j\u0131\u015fkyan da Adigelerin \u201cMerem\u201d yada \u201cMeyrem\u201d dedikleri Meryem Anay\u0131 dualar\u0131nda and\u0131klar\u0131n\u0131 ve kimli\u011finden habersiz olduklar\u0131 halde \u201cMeyremok<\/em>\u201d yani Meryem o\u011flu dedikleri Hz.\u0130sa\u2019ya \u00e7ok h\u00fcrmet g\u00f6sterdiklerini bildirmektedir (B\u0131j\u0131\u015fkyan 1969:84). Adigelerin \u201cMeyremok\u201d bi\u00e7iminde kulland\u0131klar\u0131 bu isim Kara\u00e7ay-Malkarl\u0131larda \u201cBayramuk<\/em>\u201d bi\u00e7imindedir ve her ikisinin de anlam\u0131 ve k\u00f6keni birdir.<\/p>\nH\u0131ristiyan Adigeler ha\u00e7\u0131 kutsal bir sembol sayarlard\u0131. Evlerinin bir k\u00f6\u015fesinde ha\u00e7 bulundurma gelene\u011fine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 olan Adigeler, kendilerinden izin al\u0131nmad\u0131k\u00e7a bu ha\u00e7 sayesinde ba\u015fkalar\u0131n\u0131n evlerine giremeyece\u011fine inan\u0131rlard\u0131 (G\u00fcsar 1977:30).
\nAbhaz K\u00fclt\u00fcr\u00fcnde H\u0131ristiyanl\u0131\u011f\u0131n \u0130zleri
\n<\/strong><\/p>\n1777 y\u0131l\u0131nda Trabzon\u2019da do\u011fan ve Venedik Mekhitarist Manast\u0131r\u0131nda yeti\u015fen alim rahiplerden Per Minas B\u0131j\u0131\u015fkyan 1817 y\u0131l\u0131nda Karadeniz sahillerini ad\u0131m ad\u0131m dola\u015farak g\u00f6zlemlerini \u201cPontos Tarihi\u201d adl\u0131 kitab\u0131na yazmakla beraber, o b\u00f6lgelerin eski tarih\u00ee devirlerine ait bilgileri de eserine kaydetmi\u015ftir. Bu bak\u0131mdan Per Minas B\u0131j\u0131\u015fkyan\u2019\u0131n \u201cPontos Tarihi\u201d adl\u0131 eserinde Abhaz ve Adige halklar\u0131n\u0131n 19. y\u00fczy\u0131l ba\u015flar\u0131ndaki sosyo-k\u00fclt\u00fcrel yap\u0131lar\u0131 ile ilgili \u00f6nemli bilgiler yer almaktad\u0131r. B\u0131j\u0131\u015fkyan\u2019\u0131n a\u015fa\u011f\u0131da baz\u0131 b\u00f6l\u00fcmlerini verdi\u011fimiz, Abhazlarla ilgili g\u00f6zlemleri onlar\u0131n 19. y\u00fczy\u0131l ba\u015flar\u0131ndaki sosyal yap\u0131lar\u0131, dinleri ve eski inan\u00e7lar\u0131na \u0131\u015f\u0131k tutacak niteliktedir. B\u0131j\u0131\u015fkyan\u2019\u0131n Abhazlara ili\u015fkin verdi\u011fi bilgiler \u015funlard\u0131r:<\/p>\n \u201cAbazalar (Abhazlar) putperest ve a\u011faca tapan bir topluluk olduklar\u0131 halde ha\u00e7tan \u00e7ok korkarlar ve ona da taparlar. Abhazlar b\u00fcy\u00fcc\u00fc ve falc\u0131lar\u0131n baklaya ve hayvanlar\u0131n k\u00fcrek kemi\u011fine bakarak yapt\u0131klar\u0131 kehanetlere inan\u0131rlar. Ha\u00e7 \u00fczerine yemin eder ve h\u0131rs\u0131zlar\u0131 korkutmak i\u00e7in saklad\u0131klar\u0131 \u015feylerin yan\u0131na ha\u00e7 koyarlar. Pek \u00e7ok bat\u0131l itikatlara ba\u011fl\u0131 kalm\u0131\u015f olan bu insanlar yeni \u015feyler \u00f6\u011frenmekten \u00e7ekindikleri i\u00e7in olduklar\u0131 gibi kalm\u0131\u015flard\u0131r.
\n<\/em><\/p>\nAbhazlar Tap\u015fi dedikleri b\u00fcy\u00fck a\u011fa\u00e7lara taparlar, ayn\u0131 zamanda ikon, ha\u00e7 ve \u0130ncil’e de h\u00fcrmet ederler. Baz\u0131 yerlerde eski kiliselerin i\u00e7inde dua gibi \u015feyler okurlar. Eskiden H\u0131ristiyan olduklar\u0131 i\u00e7in perhiz adetleri vard\u0131r. Tenefe dedikleri paskalya yortusunu bilirler ve o g\u00fcn \u00f6l\u00fclerin ruhuna yemek da\u011f\u0131t\u0131rlar.
\n<\/em><\/p>\nAbhazlarda bekar gen\u00e7ler evleninceye kadar sakallar\u0131n\u0131 asla tra\u015f etmezler. Evlenince t\u0131ra\u015f olurlar ve \u00f6l\u00fcnceye kadar sakals\u0131z kal\u0131rlar. Akrabalardan k\u0131z almazlar. B\u00fcy\u00fck ni\u015fan merasimi yaparak her evden getirilen e\u015fyay\u0131 a\u011fac\u0131n dibine y\u0131\u011farlar. Ellerinde t\u0131ls\u0131m gibi \u015feyler tutmu\u015f olduklar\u0131 halde hep birden \u201cTap\u015fi Meyrem\u201d diye ba\u011f\u0131rarak dua ederler. Sonra yer i\u00e7er, toplu halde oynarlar. Ni\u015fanlanmak isteyen o\u011flan mendilini \u00e7\u0131kar\u0131p aln\u0131na s\u00fcrer ve be\u011fendi\u011fi k\u0131z\u0131n omzuna koyar. K\u0131z da o\u011flan\u0131 be\u011fenmi\u015fse ayn\u0131 mendili kendi aln\u0131na s\u00fcrd\u00fckten sonra koynuna koyar. Ni\u015fan bu suretle k\u0131y\u0131lm\u0131\u015f olur. Evlenme merasimleri de, ihtiyarlar\u0131n \u00f6n\u00fcnde r\u0131za g\u00f6sterildikten sonra ayn\u0131 suretle yap\u0131l\u0131r. Evlilikte ahlaks\u0131zl\u0131k yapan\u0131 tutup denize atarlar ve kimse korumaya kalk\u0131\u015fmaz\u201d. <\/em>(B\u0131j\u0131\u015fkyan 1969:79-81).
\nSonu\u00e7
\n<\/strong><\/p>\n\u00c7ok tanr\u0131l\u0131 eski inan\u00e7lara dayal\u0131 din\u00ee yap\u0131 Kafkasya halklar\u0131 aras\u0131nda birle\u015ftirici bir unsur rol\u00fc oynayan \u00e7ok etkili ve g\u00fc\u00e7l\u00fc bir sosyal sistemdi. Kafkasya\u2019da 6. y\u00fczy\u0131ldan itibaren g\u00f6r\u00fclmeye ba\u015flanan H\u0131ristiyanl\u0131k halk aras\u0131nda g\u00fc\u00e7l\u00fc bir bi\u00e7imde yay\u0131lamam\u0131\u015f ve halk taraf\u0131ndan b\u00fct\u00fcn kurumlar\u0131yla benimsenmemi\u015fti. Halk\u0131n din\u00ee inan\u00e7lar\u0131 aras\u0131nda H\u0131ristiyanl\u0131k ile pagan (\u00e7ok tanr\u0131l\u0131 din) adetlerinin bir arada bulunmas\u0131 s\u0131k rastlan\u0131lan bir olayd\u0131. 19. y\u00fczy\u0131lda Kafkasya\u2019da bulunan bir\u00e7ok gezgin burada g\u00fc\u00e7l\u00fc pagan adetlerinin yan\u0131nda H\u0131ristiyanl\u0131\u011f\u0131n baz\u0131 zay\u0131f kal\u0131nt\u0131lar\u0131n\u0131n bulundu\u011funu g\u00f6zlemlemi\u015flerdi.
\nKafkasya halklar\u0131 aras\u0131nda H\u0131ristiyan inan\u00e7lar\u0131n\u0131n yay\u0131lmas\u0131nda bir Kafkas \u00f6tesi (Trans-Kafkas) \u00fclkesi olan G\u00fcrcistan\u2019\u0131n \u00f6nemli rol\u00fc olmu\u015ftur. 3. y\u00fczy\u0131lda Bizans d\u00fc\u015f\u00fcncesinden \u00e7ok etkilenmi\u015f bir H\u0131ristiyan k\u00fclt\u00fcr\u00fc G\u00fcrcistan\u2019da yay\u0131lmaya ba\u015flam\u0131\u015ft\u0131. Ancak kuzeydeki da\u011fl\u0131k b\u00f6lgenin \u00fcst k\u0131s\u0131mlar\u0131nda ya\u015famakta olan da\u011fl\u0131 kabileler H\u0131ristiyanl\u0131\u011f\u0131n etkisinden uzak kalm\u0131\u015flard\u0131. 5. y\u00fczy\u0131lda ba\u011f\u0131ms\u0131z bir G\u00fcrc\u00fc kilisesinin kurulmas\u0131yla G\u00fcrcistan\u2019daki misyonerlik hareketleri kuzeydeki da\u011fl\u0131k b\u00f6lgeye, yani Kafkasya\u2019ya do\u011fru y\u00f6n de\u011fi\u015ftirdi. Sarp da\u011f yama\u00e7lar\u0131nda kurulan manast\u0131r ve kiliselerle, burada H\u0131ristiyanl\u0131\u011f\u0131 yerle\u015ftirmek i\u00e7in sarfedilen ilk gayretler Kafkas halklar\u0131 \u00fczerinde b\u00fcy\u00fck etki yapt\u0131. Ancak G\u00fcrcistan\u2019\u0131n 15. y\u00fczy\u0131ldan itibaren g\u00fcc\u00fcn\u00fc kaybetmeye ba\u015flamas\u0131yla H\u0131ristiyanl\u0131\u011f\u0131 yayma ve misyonerlik faaliyetleri kesintiye u\u011frad\u0131. Fakat buna ra\u011fmen da\u011fl\u0131k b\u00f6lgelerdeki manast\u0131rlar ve misyoner h\u00fccreleri faaliyetlerini 18. y\u00fczy\u0131la kadar s\u00fcrd\u00fcrd\u00fcler. \u00dccra yerlerde olmalar\u0131, yaln\u0131z onlar\u0131n kurulu\u015flar\u0131n\u0131n ge\u00e7 kalmas\u0131na sebep olmakla kalmam\u0131\u015f, ayn\u0131 zamanda ortadan kalkmalar\u0131n\u0131 da geciktirmi\u015fti. Te\u015fkilatl\u0131 H\u0131ristiyanl\u0131k da\u011flar\u0131n\u0131n \u00fccra k\u00f6\u015felerinden \u00e7ekilmeye ba\u015flay\u0131nca, bu dinin etkisi b\u00fct\u00fcn Kafkaslarda gev\u015femeye ba\u015flad\u0131 (Henze 1984:2). \u0130\u015fte bu d\u00f6nemde halk\u0131n eski din\u00ee inan\u00e7lar\u0131 H\u0131ristiyanl\u0131k inanc\u0131na galip geldi ve hen\u00fcz halk\u0131n ruhuna tam anlam\u0131yla yerle\u015fmemi\u015f olan H\u0131ristiyanl\u0131k, pagan inan\u00e7 ve adetleri aras\u0131nda onlar\u0131n bir par\u00e7as\u0131 halini ald\u0131. Meryem Ana \u201cBayr\u0131m Biy\u00e7e\u201d, \u201cMerem\u201d, \u201cMeyrem\u201d gibi adlarla do\u011fa\u00fcst\u00fc g\u00fc\u00e7lere sahip bir tanr\u0131\u00e7a olarak kabul edilmeye ba\u015fland\u0131. Kara\u00e7ay-Malkarl\u0131lar, Adigeler ve Osetler eski \u00e7ok tanr\u0131l\u0131 inan\u00e7lar\u0131nda \u00f6teden beri var olan \u201ckad\u0131nlar\u0131 ve \u00e7ocuklar\u0131 koruyan tanr\u0131\u00e7a\u201d motifini Meryem Ana ile b\u00fct\u00fcnle\u015ftirdiler. \u0130lya, Teodor, Nicholas, Praskova, Georgi gibi H\u0131ristiyan azizleri onlar\u0131n inan\u00e7lar\u0131nda do\u011fa \u00fcst\u00fc g\u00fc\u00e7lere sahip tanr\u0131lara ve ruhlara d\u00f6n\u00fc\u015ft\u00fcler. Bunlar\u0131n adlar\u0131 Eliya, Totur, Nikkol, Baras, G\u00fcrge bi\u00e7imlerine d\u00f6n\u00fc\u015ferek y\u0131ld\u0131r\u0131m tanr\u0131s\u0131, kurtlar\u0131n ve avc\u0131lar\u0131n tanr\u0131s\u0131 gibi \u00f6zellikler kazand\u0131lar. Haftan\u0131n kutsal g\u00fcnleri onlar\u0131n adlar\u0131yla an\u0131l\u0131r oldu.<\/p>\n Meryem Ana ve di\u011fer H\u0131ristiyan azizlerinin Kafkasya halklar\u0131n\u0131n inan\u00e7lar\u0131nda kutsal tanr\u0131lara ve ruhlara d\u00f6n\u00fc\u015fmeleri k\u00fclt\u00fcrle\u015fmenin en g\u00fczel \u00f6rnekleri aras\u0131ndad\u0131r. Do\u011fa\u00fcst\u00fc g\u00fc\u00e7lere sahip olduklar\u0131na inan\u0131lan bu tanr\u0131 adlar\u0131 dif\u00fczyon yoluyla de\u011fi\u015fik Kafkasya halklar\u0131 aras\u0131nda yay\u0131larak benimsenmi\u015ftir.<\/p>\n 19.ncu y\u00fczy\u0131lda Kafkasya\u2019da bulunan gezginler halk\u0131n yine \u00e7ok tanr\u0131l\u0131 eski dinlerine ba\u011fl\u0131 olduklar\u0131n\u0131 ve g\u00fcnl\u00fck hayatlar\u0131nda bu inan\u00e7lar\u0131n pratiklerini \u00e7ok tabi\u00ee bir bi\u00e7imde yerine getirdiklerini g\u00f6rm\u00fc\u015flerdi. 19. y\u00fczy\u0131lda bir te\u015fkilat olarak kilise art\u0131k itibar\u0131n\u0131 kaybetmi\u015fti, fakat halk eski din\u00ee inan\u00e7lar\u0131 ve pagan adetleri aras\u0131na hala manalar\u0131n\u0131 anlamad\u0131\u011f\u0131 H\u0131ristiyanl\u0131kla ilgili baz\u0131 unsurlar\u0131 kat\u0131yordu. Halk dualar\u0131nda H\u0131ristiyanl\u0131kta ne gibi yerleri oldu\u011funu bilmeden, bir tak\u0131m azizlerin isimlerini tekrarlamaktayd\u0131. Bu azizler art\u0131k onlar i\u00e7in H\u0131ristiyanl\u0131ktaki anlamlar\u0131n\u0131 kaybetmi\u015fler, onlar\u0131n g\u00f6z\u00fcnde do\u011fa \u00fcst\u00fc g\u00fc\u00e7lere sahip tanr\u0131lara ve kutsal ruhlara d\u00f6n\u00fc\u015fm\u00fc\u015flerdi.<\/p>\n 17-18. y\u00fczy\u0131llarda Kafkasya\u2019n\u0131n da\u011fl\u0131k b\u00f6lgelerinde H\u0131ristiyanl\u0131\u011f\u0131n etkileri zay\u0131flarken 15-16. y\u00fczy\u0131llarda b\u00f6lgede yay\u0131lmaya ba\u015flayan M\u00fcsl\u00fcmanl\u0131k 18. y\u00fczy\u0131l sonlar\u0131nda da\u011fl\u0131k b\u00f6lgeleri de etkisi alt\u0131na almay\u0131 ba\u015farm\u0131\u015ft\u0131. 19. y\u00fczy\u0131l ba\u015flar\u0131ndan itibaren Rusya\u2019n\u0131n Kafkasya\u2019y\u0131 ele ge\u00e7irmek amac\u0131yla Kafkasya halklar\u0131 ile sava\u015fa ba\u015flamas\u0131 b\u00f6lgede \u0130slamiyet’in yay\u0131l\u0131p g\u00fc\u00e7lenmesini h\u0131zland\u0131rd\u0131. 19. y\u00fczy\u0131l ortalar\u0131nda \u0130slamiyet Kafkasya halklar\u0131n\u0131 birle\u015ftiren ve aralar\u0131ndaki kabile ayr\u0131l\u0131klar\u0131na son veren bir din g\u00f6r\u00fcn\u00fcm\u00fc kazand\u0131. Ancak halk\u0131n eski inan\u00e7lar\u0131 ile bunlar\u0131n aras\u0131nda eriyen H\u0131ristiyanl\u0131k unsurlar\u0131 halk\u0131n M\u00fcsl\u00fcman kimli\u011fi alt\u0131nda da ya\u015famaya devam etti.<\/p>\n H\u0131ristiyanl\u0131k inanc\u0131 Kafkasya halklar\u0131n\u0131n eski inan\u00e7 sistemleri \u00fczerinde son derece etkili olmu\u015f ve halk\u0131n ruhuna derinden i\u015flemeyen bu din onlar\u0131n eski inan\u00e7lar\u0131 ile kar\u0131\u015farak \u015eamanist ve \u00e7ok tanr\u0131l\u0131 bir din karakteri kazanm\u0131\u015ft\u0131r.
\n <\/p>\n KAYNAKLAR:<\/strong><\/p>\nBIJI\u015eKYAN, P.Minas (1969). Karadeniz K\u0131y\u0131lar\u0131 ve Co\u011frafyas\u0131. \u0130stanbul:\u0130stanbul \u00dcniversitesi Edebiyat Fak\u00fcltesi Yay\u0131nlar\u0131.<\/p>\n G\u00dcSAR, Vasfi (1977). \u201c\u00c7erkesler\u2019de Din ve \u0130nan\u00e7.\u201d Kafkasya \u00dczerine Be\u015f Konferans:21-35. \u0130stanbul:Kafkas K\u00fclt\u00fcr Derne\u011fi<\/p>\n HAC\u0130YEVA, T.M.(1988). Malkarl\u0131lan\u0131 Bla Kara\u00e7ayl\u0131lan\u0131 Halk Poeziya \u00c7\u0131garma\u00e7\u0131l\u0131klar\u0131. Nal\u00e7ik:Elbrus<\/p>\n HENZE, Mary L.(1984). 19. Y\u00fczy\u0131l Seyyahlar\u0131na G\u00f6re Orta Kafkaslar\u2019da Din. (\u00c7ev.Ahmet E.Uysal) Ankara:Orta Do\u011fu Teknik \u00dcniversitesi:Asya-Afrika Ara\u015ft\u0131rmalar\u0131 Grubu, Yay\u0131n No:11.<\/p>\n Kara\u00e7ayevts\u0131 (1978). L.I. Lavrov (Ed.). \u00c7erkessk.<\/p>\n KLAPROTH, J.(1823). Voyage au Caucase et en Georgie. Paris.<\/p>\n KUBANOV, A.H.(1987). \u201cK voprosu Ob Etni\u00e7eskom Sostave Naseleniya Zapadnoy Alanii\u201d Vopros\u0131 Arkeologii i Tradistionnoy Etnografi i Kara\u00e7ayevo-\u00c7erkesi:45-57. \u00c7erkessk.<\/p>\n KUSKO, Mahmut.(1965). \u201cKafkas Milletleri.\u201d Kafkasya K\u00fclt\u00fcrel Dergi<\/em> (\u0130stanbul), II (7):6-11.<\/p>\nLYULYE, Leonti.(1998). \u00c7erkesya. (\u00e7ev. Murat Pap\u015fu) \u0130stanbul: \u00c7iviyaz\u0131lar\u0131.<\/p>\n MALKONDUYEV, Hamit (1988). Drevnyaya Pesennaya Kultura Balkartsev i Kara\u00e7ayevtsev. Nal\u00e7ik:Elbrus<\/p>\n MIZI ULU, \u0130smay\u0131l (1994). \u201cTarih-Halkn\u0131 Bayl\u0131g\u0131d\u0131.\u201d Mingi Tav<\/em> (Nal\u00e7\u0131k), (4):23-54.<\/p>\n\u015eAMANOV, \u0130.M.(1989). \u201cKalendar i Kalendarnaya Obryadnost Kara\u00e7ayevtsev i Balkartsev.\u201d Kalendar i Kalendarnaya Obryadnost Narodov Kara\u00e7ayevo-\u00c7erkesii: 5-48. \u00c7erkessk.<\/p>\n \u015eE\u015eEN, Ramazan (1985). \u0130slam Co\u011frafyac\u0131lar\u0131na G\u00f6re T\u00fcrkler ve \u00dclkeleri. Ankara: T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma Enstit\u00fcs\u00fc Yay\u0131nlar\u0131.<\/p>\n TARDY, Lajos (1978). \u201cThe Caucasian Peoples and Their Neighbours in 1404.\u201d Acta Orientalia<\/em>, XXXII (1): 83-111.<\/p>\nTAVKUL, Ufuk (1996). \u201cKara\u00e7ay-Malkar\u2019da isim verme gelene\u011fi ve Tavkul ad\u0131n\u0131n d\u00fc\u015f\u00fcnd\u00fcrd\u00fckleri\u201d. K\u0131r\u0131m Dergisi<\/em>, 4 (16): 36-37.<\/p>\nD\u0130PNOTLAR:
\n1)<\/strong> Apsat\u0131: Eski Kara\u00e7ay-Malkar inan\u00e7lar\u0131nda Av hayvanlar\u0131n\u0131n ve avc\u0131lar\u0131n koruyucu tanr\u0131s\u0131.
\n2)<\/strong> Nartlar: Kafkasya halklar\u0131n\u0131n mitolojik destanlar\u0131nda Kafkasyal\u0131lar\u0131n atalar\u0131 olduklar\u0131na inan\u0131lan halk.<\/p>\n","protected":false},"excerpt":{"rendered":"Doç. Dr. Ufuk Tavkul Ankara Üniversitesi Dil ve Tarih-Coğrafya Fakültesi öğretim üyesi Karadeniz ile Hazar denizi arasında uzanan topraklarda birbirinden farklı pek çok dil konuşan değişik etnik gruplara ev sahipliği yapan Kafkasya’da, bu etnik ve linguistik renkliliğe paralel olarak değişik dinler de varlıklarını sürdürmektedirler. “Kafkasya Halkları” adı verilen Abhaz, Adige (Çerkes), Karaçay-Malkar, Oset, Çeçen-İnguş ve […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[6],"tags":[],"class_list":["post-10531","post","type-post","status-publish","format-standard","hentry","category-arastirma-ana-sayfa","entry"],"_links":{"self":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/10531","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/comments?post=10531"}],"version-history":[{"count":1,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/10531\/revisions"}],"predecessor-version":[{"id":10533,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/posts\/10531\/revisions\/10533"}],"wp:attachment":[{"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/media?parent=10531"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/categories?post=10531"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.circassiancenter.com\/tr\/wp-json\/wp\/v2\/tags?post=10531"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}} | | | | | | | | | | | | | | | | | | |
| | | | | | | | | | | | | | ![](\"http:\/\/www.circassiancenter.com\/cc-turkiye\/yz-image6\/0360-3.JPG\")
<\/p>\n