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\u00c7eviri: Yismeyl \u00d6zdemir<\/strong> Kuzey Kafkasya’n\u0131n di\u011fer halklar\u0131nda oldu\u011fu gibi Abaza halk\u0131n\u0131n folklorunda de Nart destanlar\u0131 ya\u015far. Bu destanlardaki olaylarda, insan \u00fcst\u00fc g\u00fcc\u00fc olan iri yap\u0131l\u0131 Nart kahramanlar\u0131n\u0131n Kafkasya’n\u0131n ilk sahipleri olduklar\u0131, bunlar\u0131n arkas\u0131ndan gelen binlerce y\u00fczy\u0131l sonra normal insan ku\u015faklar\u0131n\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 anlat\u0131lmak istenmi\u015ftir. Destanlar ku\u015faktan ku\u015fa\u011fa aktar\u0131larak ve zenginle\u015ferek yasaya gelmi\u015ftir. Abaza halk eposu bilinen tarih \u00e7a\u011flar\u0131ndan beri, -o \u00e7a\u011flar\u0131n ya\u015fam bi\u00e7imi, toplum d\u00fczeni anaerkil aile d\u00fczeninden (Matriarkal d\u00fczen) ba\u015flayarak- ya\u015famaktad\u0131r. Matriarkal (Anaerkil) \u00e7a\u011fdan Patriarkal (babaerkil) d\u00fczen \u00e7a\u011f\u0131na dek ve daha sonraki s\u00fcre\u00e7lerin \u00f6zelliklerini ta\u015f\u0131yan bu \u00f6yk\u00fclerin kaybolmamas\u0131, halk\u0131n destanlara duydu\u011fu ilginin sonucudur.<\/p>\n Destanlarda her \u00e7a\u011f\u0131n ayr\u0131 ayr\u0131 d\u00fc\u015f\u00fcnce bi\u00e7im ve sistemi a\u00e7\u0131k\u00e7a belirtilmi\u015ftir. Dinsel, moral, etik ve mit \u00f6zellikler, halk\u0131n ya\u015fam\u0131n\u0131n belirgin izleri olarak, destanlar\u0131n i\u00e7inde g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015ft\u0131r. Bu \u00f6zellikleri ve \u00fcr\u00fcnler halk folklorunun ve dilinin zenginle\u015fmesinin nedenidir. Abaza halk\u0131n\u0131n dili, kendine en yak\u0131n olan Apsuwa (Abhaz) dili gibi \u0130ber-Kafkas dil ailesinin \u00fcyesidir ve bu ailenin Apsuwa-Adige grubunda oldu\u011fu gibi bir kurulu\u015f ve doku g\u00f6sterir. Bu dokunun bozulmadan g\u00fcn\u00fcm\u00fcze dek geldi\u011fi bir ger\u00e7ektir. (1)<\/p>\n Ayn\u0131 durumu Abaza halk\u0131n\u0131n Nart eposunda da g\u00f6rmekteyiz. Destanlar\u0131n ba\u015flang\u0131c\u0131 \u00e7a\u011f\u0131m\u0131zdan binlerce y\u0131l \u00f6ncesine ula\u015f\u0131r.<\/p>\n Abaza Nart tekstleri ve hatta t\u00fcm Abaza folklor verileri 1930’lardan sonra toplanmaya ba\u015flam\u0131\u015f, 1940’dan sonrada bas\u0131n organlar\u0131nda yer alm\u0131\u015ft\u0131r. Bu y\u0131llara kadar ne destan ne de folklor veya ba\u015fka bir janrda (t\u00fcr) derleme \u00e7al\u0131\u015fmalar\u0131n\u0131 g\u00f6remiyoruz. N. F. Dubrovin ve Ketevena Lomtatidze’nin \u00e7al\u0131\u015fmalar\u0131n\u0131 bu a\u00e7\u0131klaman\u0131n d\u0131\u015f\u0131nda tutmak gerekir. N. F. Dubrovin’in “Kafkasya’da Rus sava\u015flar\u0131 ve egemenli\u011fi tarihi” (2) adl\u0131 yap\u0131t\u0131nda sekiz sayfa halinde yer alan “Siyah Ar\u0131lar\u0131n Kovan\u0131” ve daha k\u00fc\u00e7\u00fck bir beyit olan ”Dzivara” Abazaca olarak yaz\u0131ya aktar\u0131lan ilk halk \u00fcr\u00fcnlerdir.<\/p>\n Abaza dilinin yaz\u0131l\u0131p okunur hale getirildi\u011fi y\u0131llarda, Abaza folkloruna de ilgi artt\u0131. Dilin t\u00fcm diyalekt ve \u015fivelerini kapsayan \u00e7al\u0131\u015fmalar yap\u0131ld\u0131. B\u00f6ylece de a\u00e7\u0131k sonu\u00e7lara, daha ba\u015fka bir deyi\u015fle folklor a\u011fz\u0131ndan hareketle folklar diline ula\u015f\u0131ld\u0131.<\/p>\n Lomtadidze Ketevana’n\u0131n ”Abhaz dili Tabant’a diyalekti” (3) adl\u0131 monografisi Abaza folklorunun t\u00fcm janrlar\u0131na yer verirken, Nart destan tekstlerini de i\u00e7ermi\u015ftir. Lomtatidze’nin ikinci monografisi Abaza folklorunun t\u00fcm janrlar\u0131n\u0131 ve bunlarla ilgili 62 adet folklorik ismi toplarken Abazin dilinin (A\u015fkar\u0131ua diyalektinde s\u00f6ylenmi\u015f olan destan tekstlerini de kapsam\u0131na alm\u0131\u015ft\u0131r. Ketevana B. Lomtadidze’nin bu iki monografisi ta\u015f\u0131d\u0131\u011f\u0131 folklor materyalleri nedeniyle hi\u00e7bir zaman kaybolmayacak de\u011ferde yap\u0131tlard\u0131r. Bu tekstlerde destanlar anlat\u0131l\u0131rken ki\u015fisel s\u00f6yleyi\u015f bi\u00e7imlerine ba\u011fl\u0131 kal\u0131nmak ve destanlar\u0131 \u00f6\u011frenebilmek olana\u011f\u0131n\u0131 sa\u011flamak i\u00e7in g\u00fczel ve yararl\u0131 bir y\u00f6ntem uygulanm\u0131\u015ft\u0131r.<\/p>\n Tekstlerin kapsad\u0131\u011f\u0131 t\u00fcm olaylar incelenirse Abaza folklorunun bu g\u00fcne dek derlenip bas\u0131lm\u0131\u015f olan t\u00fcm verilerine y\u00f6nelme olana\u011f\u0131n\u0131 verir. Ketevana Lomtatidze’nin derledi\u011fi ve yaz\u0131l\u0131 hale getirdi\u011fi tekstlerden ”Nartlar\u0131n Sosr\u0131kua” (4) ”Sosrukua” (5) ”J’alejeyin \u00d6yk\u00fcs\u00fc” (6) ”Nartlar\u0131n \u00d6yk\u00fcs\u00fc” (7) adl\u0131 olanlar Abaza Nart destanlar\u0131n\u0131n\u00a0ilk bas\u0131lan\u00a0b\u00f6l\u00fcmleridir.<\/p>\n Nartlarla ilgili olarak gazetelerde ilk yay\u0131nlanan \u00f6yk\u00fc ”Nart Sosr\u0131kua” (8) ad\u0131 ile ”\u00c7erkes Khap\u015f\u0131” adl\u0131 Abazaca gazetede bas\u0131lm\u0131\u015ft\u0131r, Arkas\u0131ndan 1941 y\u0131l\u0131nda Tobil Talustan ”Sosr\u0131kua ile Sotra\u015f” (9), ”Sosr\u0131kua ile Sosran” (10), ”Sosr\u0131kua ile \u00d6nc\u00fc Atl\u0131” (11) ve “Sosr\u0131kua ile K\u00f6r Dev” (12) adl\u0131 par\u00e7alar\u0131 derleyip yay\u0131nlad\u0131.<\/p>\n B\u00fct\u00fcn bu \u00e7al\u0131\u015fmalara kar\u015f\u0131n, Abaza Nart Epos’u bu g\u00fcne dek gerekli ilgiyi g\u00f6rmedi, 1967-1974 y\u0131llar\u0131 aras\u0131nda, her y\u0131l yapt\u0131\u011f\u0131m\u0131z folklor derlemeleri s\u0131ras\u0131nda yazd\u0131klar\u0131m\u0131z ile daha \u00f6nce s\u00f6z\u00fc edilen ve bas\u0131lan Tekstler toplulu\u011fundan\u00a0 elinizdeki bu yap\u0131t ortaya \u00e7\u0131km\u0131\u015f oldu.<\/p>\n Nart Destanlar\u0131 D\u00fcnya halk destanlar\u0131n\u0131n en eskilerindendir.\u00a0Halk\u0131m\u0131z\u0131n\u00a0 s\u0131n\u0131fs\u0131z bir b\u00fct\u00fcn\u00a0oldu\u011fu\u00a0\u00e7a\u011flarda \u00fcretilme\u011fe ba\u015flanm\u0131\u015ft\u0131r. Toplumun o \u00e7a\u011flardaki yap\u0131s\u0131, ilk destan par\u00e7alar\u0131 ile Sosr\u0131kua ve Seteney Gua\u015fe gibi tiplerin davran\u0131\u015f\u0131ndan anla\u015f\u0131lmaktad\u0131r.<\/p>\n Bu par\u00e7alar, din, etik, d\u00fc\u015f\u00fcnce sistemi ve gelenekler bak\u0131m\u0131ndan ge\u00e7mi\u015f \u00e7a\u011flar\u0131n t\u00fcm izlerini ta\u015f\u0131maktad\u0131r. Halk\u0131n ya\u015fam\u0131n\u0131 etkileyen, d\u00fc\u015f\u00fcncesinde, de\u011fer yarg\u0131lar\u0131nda derin izler b\u0131rakan olaylar ku\u015faktan ku\u015fa\u011fa aktar\u0131larak gelirken destan havas\u0131na b\u00fcr\u00fcnm\u00fc\u015ft\u00fcr, daha ba\u015fka bir deyi\u015fle destanla\u015fm\u0131\u015ft\u0131r.<\/p>\n Nart halk\u0131n\u0131n \u00e7a\u011fda\u015f\u0131 olan di\u011fer halklar\u0131n destanlar\u0131n\u0131n \u00e7ok az\u0131nda kendi halk\u0131n\u0131n anlat\u0131lmas\u0131na rastlanabilir. \u00c7\u00fcnk\u00fc bu halklar\u0131n ya\u015fam\u0131n\u0131 zaten tarihleri anlatm\u0131\u015ft\u0131r. Bilindi\u011fi gibi Abaza halk\u0131, Wub\u0131h, Abhaz ve di\u011fer \u00c7erkes boylar\u0131 ile birlikte ayn\u0131 dil gurubundand\u0131r. Kronolojik derinli\u011fe indi\u011fimiz zaman, de\u011fil Abhaz-Adige dilleri, \u0130ber-Kafkas dillerinin hepsinin ayn\u0131 k\u00f6kten t\u00fcrediklerini kan\u0131tlayan lingustik deliller ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n Nart Destanlar\u0131 Kuzey Kafkasya halk gruplar\u0131n\u0131n, Abaza, Wub\u0131h, Adige Asetin, Abhaz, Balkar, Kara\u00e7ay, \u00c7e\u00e7en ve \u0130ngu\u015flar\u0131n ortak \u00fcr\u00fcn\u00fcd\u00fcr. Fragmentler halinde, Da\u011f\u0131stan’da ya\u015fayan halk guruplar\u0131nda azda olsa Nart Destanlar\u0131’na rastlanmaktad\u0131r. Abhaz-Adige dil gurubu gibi k\u00f6keni ayn\u0131 olan dilleri konu\u015fan boylar\u0131n lingustik ve folklorik \u00f6zellikleri ile ya\u015fad\u0131klar\u0131 co\u011frafi b\u00f6lgeler, tekstlerde ge\u00e7en olaylarla birle\u015ftirilince bu halk gruplar\u0131n\u0131n ayn\u0131 k\u00f6kten geldi\u011fi ger\u00e7e\u011fini ortaya \u00e7\u0131karmaktad\u0131r.<\/p>\n Kuzey Kafkasya’da benzerlik g\u00f6stermeyen dilleri konu\u015fan halklarda vard\u0131r. \u0130ran dil gurubu, yani Hint-Avrupa dil gurubu ailesinden say\u0131lan Asetinler, T\u00fcrk dil gurubundan olan Kara\u00e7ay ve Balkarlar b\u00f6yle halk gurubundand\u0131r. T\u00fcm bu diller bin y\u0131ldan bu yana birbirini etkileyerek ya\u015famaktad\u0131r. Asetin dili her ne kadar Hint-Avrupa dillerinden gelme ise de Kuzey Kafkasya \u00f6zelli\u011fi g\u00f6stererek geli\u015fmi\u015ftir. ”Kuzey Kafkasya’da \u0130ran dili, kendi k\u00f6k\u00fcnden olmayan diller ve uygarl\u0131klar taraf\u0131ndan bir ada gibi ku\u015fat\u0131lm\u0131\u015fcas\u0131na, b\u00f6lgenin k\u00fclt\u00fcr\u00fcnde yabanc\u0131 bir k\u00fclt\u00fcr\u00fcn dili gibi ya\u015fam\u0131\u015ft\u0131r.. Ancak, kendini ku\u015fatan dillerden ve k\u00fclt\u00fcrlerden al\u0131\u015fveri\u015f yaparak kendi bi\u00e7imini ve dokusunu olu\u015fturmu\u015ftur”\u00a0 (13) diyor V. \u0130. Abaev.<\/p>\n \u0130lk \u00e7a\u011flarda Abaza ve Abhaz boylar\u0131n\u0131n atalar\u0131 olan halkla Asetin halk\u0131 kom\u015fu idiler. Lingustik ara\u015ft\u0131rmalar \u015f\u00fcphe b\u0131rakmayacak bi\u00e7imde bu sav\u0131 do\u011frulamaktad\u0131r. Abaza ve Abhaz dilleri ile Asetin dili birbirinden s\u00f6zc\u00fckler alm\u0131\u015ft\u0131r. V. \u0130. Abaev’e g\u00f6re Abaza dilinde bir hayli Alan k\u00f6kenli s\u00f6zc\u00fck vard\u0131r. (14) Asetince’de de Abazaca’dan gelme s\u00f6zler bulunuyor. Asetin Nart Destanlar\u0131’nda (Alagatae) her \u00fc\u00e7 isimden biri Abazaca’daki k\u00f6k’e benzemektedir. Abaza Nart Destanlar\u0131 ve Asetin Nart Destanlar\u0131’ndaki kahramanlar\u0131n isimleri benze\u015fmektedir.<\/p>\n Nart destanlar\u0131 Kuzey Kafkasya halk guruplar\u0131n\u0131n ortak \u00fcr\u00fcn\u00fcd\u00fcr. Bu halklar\u0131n dil, gelenek, folklor ve ya\u015fam benzerlikleri, y\u00fczy\u0131llara g\u00f6re zaman zaman biri birine yakla\u015fm\u0131\u015f, bazen de aralar\u0131ndaki ili\u015fki kopmu\u015ftur. Ancak, genellikle aralar\u0131ndaki k\u00fclt\u00fcr al\u0131\u015fveri\u015fi s\u00fcregelmi\u015ftir.<\/p>\n \u00d6n Asya, Akdeniz ve Kafkasya tarih boyunda birbiri ile ili\u015fkisi olan co\u011frafi isimlerdir. Bu b\u00f6lgelerde ya\u015fayanlar, birbirinin varl\u0131\u011f\u0131ndan haberdar idiler ve aralar\u0131nda s\u0131k\u0131 bir k\u00fclt\u00fcr al\u0131\u015fveri\u015fi olmu\u015ftur. N.Y. Marr’\u0131n yapt\u0131\u011f\u0131 bilimsel ara\u015ft\u0131rmalarda Akdeniz k\u00fclt\u00fcr\u00fcn\u00fcn olu\u015fmas\u0131nda Kafkas halk\u0131n\u0131n etkisi \u015f\u00f6yle anlat\u0131lmaktad\u0131r. ”Bilim adamlar\u0131 iki klasik dilde birka\u00e7 k\u00fclt\u00fcr ismine rastlad\u0131lar. Bu durum, K\u00fc\u00e7\u00fck Asya’da ya\u015fam\u0131\u015f fakat bilinmeyen bir dilin varl\u0131\u011f\u0131na inanmaya y\u00f6neltti bilim adamlar\u0131n\u0131.<\/p>\n Ancak, bu durumda\u00a0kar\u015f\u0131m\u0131za\u00a0ba\u015fka\u00a0bir engel \u00e7\u0131kmaktad\u0131r. Hatta buna ba\u015fka bir realitedir diyebiliriz, bu ise bu iki klasik dilin “Hint-Avrupa” k\u00f6kenli olmayan bir zenginlikle beslendi\u011fi ger\u00e7e\u011fidir.” (15) Marr bu konuyu daha da geni\u015fleterek \u015f\u00f6yle der; “Akdeniz k\u00fclt\u00fcr\u00fcn\u00fcn yarat\u0131lmas\u0131nda Kafkas halk\u0131 kendisini ilk etnos element olarak sayabilir. Asl\u0131nda \u00fc\u00e7\u00fcnc\u00fc element say\u0131lan, Hint-Avrupa dillerinin o \u00e7a\u011fdaki yararlar\u0131n\u0131 birinci element saymak daha do\u011fru olurdu. Ancak, bu tip bilginler, Akdeniz ve ona ba\u011fl\u0131 olarak \u00d6n Asya k\u00fclt\u00fcr\u00fcn\u00fc olu\u015fturanlar\u0131n yan\u0131nda yerleri, arkeolojik bilgi ve elementleri ortaya \u00e7\u0131karanlara \u00e7a\u011fda\u015f olduklar\u0131ndan, tarih ara\u015ft\u0131rmas\u0131nda arkeolojik bilgiye \u00fc\u00e7\u00fcnc\u00fc element dendi\u011fi i\u00e7in bunlara da ”\u00fc\u00e7\u00fcnc\u00fc” demek zorunlu olmu\u015ftur.” (16)<\/p>\n Geli\u015fimi ve \u00f6zelli\u011fi Kafkas dil gurubu ve etnos ile yak\u0131n ili\u015fki halinde olan ve Mezopotamya k\u00fclt\u00fcr\u00fc i\u00e7inde bulunan S\u00fcmer k\u00fclt\u00fcr\u00fcne konumuz a\u00e7\u0131s\u0131ndan e\u011filmek hi\u00e7te \u015fa\u015f\u0131lacak bir \u015fey de\u011fildir. Fenike alfabesi M\u0131s\u0131r’dan Kafkasya’ya kadar o \u00e7a\u011flar d\u00fcnyas\u0131n\u0131n her yerinde, de\u011fi\u015fikli\u011fe u\u011frayarak, Babilonya’ya dek, her yerde \u00e7ivi yaz\u0131s\u0131 olarak kullan\u0131lmas\u0131n\u0131\u00a0 sa\u011flayanlar S\u00fcmerlerdir. Onlar\u0131n dili i\u00e7inde semitik dillerin \u00f6zelli\u011fini de ta\u015f\u0131yarak, birbiri ile benzeli\u011fi olmayan, Babilonya ve Asur topraklar\u0131nda, daha ge\u00e7 \u00e7a\u011flarda uyanan halklar\u0131n dinini, s\u00f6zc\u00fcklerini, hukuk kurallar\u0131n\u0131 ve edebiyatlar\u0131n\u0131 etkilemi\u015ftir. Sayd\u0131\u011f\u0131m\u0131z bu b\u00f6lge halklar\u0131n\u0131n soy isimlerinde yukar\u0131daki dillerden k\u00f6kler bulunmaktad\u0131r. Hatta y\u00fczlerce y\u0131l bu halklar semitik k\u00f6kl\u00fc etkileri ve bu dili unuttuklar\u0131 halde din adamlar\u0131n\u0131n, y\u00f6neticilerin, bilginlerin ve varl\u0131kl\u0131 ki\u015filerin dili olarak ya\u015fam\u0131\u015ft\u0131r.<\/p>\n ”Mezopotamya’ya, kom\u015fu olan Elam, Akad, \u0130ran, \u00d6n Asya ve M\u0131s\u0131r halklar\u0131n\u0131n dinlerinde yasaya gelen Mezopotamya uygarl\u0131\u011f\u0131n\u0131n izleri, S\u00fcmer k\u00f6kenli semitik destanlar\u0131n do\u011fmas\u0131nda etken olmu\u015ftur.” diyor \u00fcnl\u00fc \u0130talyan Dinler Tarihi yazar\u0131 Ambrog\u0131o Donini. (17)<\/p>\n Yulius Mesaros, Wub\u0131h dili ile ilgili olarak yazd\u0131\u011f\u0131 kitab\u0131nda Heredot, Hipokrat, Ctrabon Amion Marcelli ve di\u011fer eski yazarlar\u0131n ”Tanats – Don Irma\u011f\u0131” k\u0131y\u0131lar\u0131n\u0131 ziyaret ettiklerini, Grek co\u011frafyalar\u0131n\u0131n k\u00fc\u00e7\u00fck Asya ve Ege havzas\u0131 uygarl\u0131k ve demokrasisinin buralara dek uzand\u0131\u011f\u0131n\u0131 iddia etmektedir. (18)<\/p>\n Ayn\u0131 \u015fekilde her iki b\u00f6lge halklar\u0131n\u0131n (Kafkasya ve eski Yunanistan) ortakla\u015fa bildikleri tarihi ve co\u011frafi isimler, o \u00e7a\u011f\u0131n hukuk kurallar\u0131, yine ortakla\u015fa bildikleri etnolojik bilgiler, k\u00fclt\u00fcr, halk\u0131n ya\u015fam benzerlikleri i\u00e7inde ya\u015faya gelmi\u015ftir. (Kafkasya’n\u0131n arkeolojik tabakalar\u0131 bizi tarihin bilinmeyen \u00e7a\u011flar\u0131na g\u00f6t\u00fcrmekte ve bu \u00e7a\u011flarla ilgili arkeolojik izlerin \u00f6zelliklerinin \u00d6n Asya k\u00fclt\u00fcr\u00fcne benzedi\u011fini g\u00f6stermektedir.”\u00a0 (19)<\/p>\n ”\u0130ber-Kafkas dilleri, Prenelerde ya\u015fayan Bask dili, \u00d6n Asya’da ya\u015fam\u0131\u015f Hint-Avrupa ve semitik olmayan \u00f6l\u00fc dillerin (Eti, Hurri, Mitani, Urartu, S\u00fcmer) morfolojik a\u00e7\u0131dan benzerlikleri hipotezinin ger\u00e7ekli\u011fi, morfolojik a\u00e7\u0131dan yap\u0131lan tarih incelemeleri derinle\u015ftirildik\u00e7e daha g\u00fc\u00e7l\u00fc bir \u015fekilde\u00a0 kan\u0131tlanmaktad\u0131r.”\u00a0diyor A.C.\u00a0\u00c7ikobov. (20)<\/p>\n Antropolojik, Arkeolojik ve Etnolojik, lingustik \u00e7al\u0131\u015fmalar\u0131n sonucu Abhaz-Adige halklar\u0131n\u0131n atalar\u0131 aras\u0131nda etno-genetik bir ba\u011f\u0131n bulundu\u011funu do\u011frulamaktad\u0131r. (21) Yukar\u0131da ismi ge\u00e7en halk guruplar\u0131 ile di\u011fer Kafkas halklar\u0131n\u0131n s\u00f6zl\u00fc edebiyatlar\u0131n\u0131n bize \u00f6\u011fretti\u011fi bilgiler bu dillerin ge\u00e7mi\u015fi a\u00e7\u0131s\u0131ndan b\u00fcy\u00fck de\u011fer ta\u015f\u0131r. Abazaca ve kendisine akraba olan di\u011fer Kafkas dillerinin yaz\u0131lar\u0131 olmad\u0131\u011f\u0131 i\u00e7in, ba\u015flang\u0131\u00e7lar\u0131 ile ilgili olay ve tarihleri bu halk guruplar\u0131n\u0131n folklorundan ara\u015ft\u0131rmak gerekmektedir. ”G\u00fcn\u00fcm\u00fcze dek kaybolmadan gelen legendlarda (destan); farkl\u0131 halklar\u0131n gelenekleri, hukuk kurumlar\u0131, bunlar aras\u0131nda ili\u015fkiler, benzerlikler bulmak do\u011fald\u0131r. Ge\u00e7en her tarih y\u00fcz y\u0131l\u0131n\u0131n unutulmaya mahkum geleneklerini, ya\u015fam bi\u00e7imlerini o y\u00fczy\u0131l\u0131n arkas\u0131ndan gelen y\u00fczy\u0131l\u0131n uygarl\u0131\u011f\u0131 i\u00e7inde bulmaktay\u0131z.<\/p>\n Dil, halk\u0131n ya\u015fam felsefesini ve ideolojisini i\u00e7eren, insanl\u0131k tarihinin farkl\u0131 \u00e7a\u011flar\u0131n\u0131 ve farkl\u0131 \u00f6zelliklerini saklayan bir \u00f6rt\u00fc gibidir. Bu g\u00f6r\u00fc\u015ften hareketle s\u00f6z\u00fcn do\u011fu\u015fu incelenirse dilin tarihi ortaya \u00e7\u0131kar. Dilin tarihi a\u00e7\u0131dan incelenmesi ise, arkeolojik kal\u0131nt\u0131lar ve eski mezarlar\u0131n verece\u011fi bilgilerden daha \u00e7ok bilgi b\u0131rak\u0131r. (22)<\/p>\n Bilim \u00e7evrelerinde, ilk \u00e7a\u011flar\u0131n Abaza-Adige dillerinin bir yaz\u0131s\u0131 olabilece\u011fi inanc\u0131 vard\u0131r. Ayr\u0131ca hen\u00fcz \u00e7\u00f6z\u00fcmlenememi\u015f, konu ile ilgili belgeler vard\u0131r. Bize g\u00f6re Abazaca’n\u0131n ve Adige-Abhaz dil gurubunun hepsinde yaz\u0131-bilgi-\u00f6\u011frenme-okuma konular\u0131 ile ilgili kelimeler vard\u0131r. Yaz\u0131s\u0131 olmayan bir dilde “yazmak”, “okumak”, “\u00f6\u011frenmek” kavramlar\u0131n\u0131n yerle\u015fip ya\u015famas\u0131 anlams\u0131zd\u0131r. Adige-Abhaz dilleri, ilk \u00e7a\u011flardan bu yana yukar\u0131da belirtti\u011fimiz s\u00f6zc\u00fckleri terminolojik a\u00e7\u0131dan korumu\u015ftur. Birka\u00e7 \u00f6rnek inceleyelim:<\/p>\n Abazaca’da: Abhazca’da: Kabardeyce’de: Tx\u0131tl (Abazaca’da; \u015fua): mektup veya yaz\u0131l\u0131 belge<\/p>\n Ts\u0131xun (Abazaca’da;\u00a0 D\u0131rra): tan\u0131mak, bilmek, \u00f6\u011frenmek<\/p>\n Avarca’da: G\u00fcrc\u00fcce’de: A\u00e7\u0131klad\u0131\u011f\u0131m\u0131z k\u00f6kler genetik bak\u0131m\u0131ndan akrabad\u0131r. Bu yak\u0131nl\u0131k ve k\u00f6k birli\u011fi hem Kabardeyce’de, hem di\u011fer dillerin hepsinde vard\u0131r. \u00d6zellikle ”C’u”: \u00e7izmek, yazmak, \u00f6\u011frenmek veya \u00c7’era; yazmak veya mektup (G\u00fcrc\u00fcce), \u015e’u (a)-n veya T\u015f\u0131xun: \u00f6\u011frenmek (Kabardeyce), \u00c7’al: okumak (Avarca’da) g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi (C’U) k\u00f6k\u00fc b\u00fct\u00fcn \u0130ber-Kafkas dil gruplar\u0131nda ortak bir hecedir. Bu morfolojik ve fonetik inceleme bu dillerin ayn\u0131 k\u00f6kten geldi\u011fini kan\u0131tlamaktad\u0131r.<\/p>\n Folklor gelene\u011fi, yaz\u0131 gelene\u011finden \u00f6ncelik ta\u015f\u0131r. Daha sonra a\u00e7\u0131klamalar\u0131n\u0131 yapaca\u011f\u0131m\u0131z ve isimlerini verece\u011fimiz epik dizeler birka\u00e7 y\u00fczy\u0131l ya\u015fad\u0131ktan sonra ve yeri sa\u011flamlatt\u0131ktan sonra yaz\u0131lm\u0131\u015ft\u0131r. Daha sonra halk\u0131n \u00fcretti\u011fi s\u00f6zl\u00fc demi\u015fler, s\u00f6zl\u00fc edebiyat yay\u0131l\u0131p geni\u015fledi. S\u00f6zl\u00fc edebiyattan s\u00f6z a\u00e7\u0131lm\u0131\u015fken \u0130lyada’dan bin y\u0131l daha eski olan S\u00fcmerlerin (G\u0131lgame\u015f Destan\u0131’ndan a\u00e7\u0131klamalarda bulunmakta yarar yard\u0131r. (24) ”Bize kadar ula\u015famayan bu yaz\u0131lar 800 y\u0131ll\u0131k bir gecikme ile G\u0131lgame\u015f Destan\u0131 ve di\u011fer S\u00fcmer masallar\u0131ndan rastlamaktay\u0131z. Bu masal ve destanlar M.\u00d6. 3000 y\u0131llar\u0131n\u0131n ilk yar\u0131s\u0131n\u0131n sonlar\u0131na do\u011fru ortaya \u00e7\u0131km\u0131\u015f olmal\u0131lar” (25)<\/p>\n Tarih sahnesinde hen\u00fcz g\u00f6r\u00fcnmedi\u011fimiz veya saptayamad\u0131\u011f\u0131m\u0131z \u00e7a\u011flardan sonra M. \u00d6. 9. y\u00fczy\u0131l sonlar\u0131 ile 8. y\u00fczy\u0131l ba\u015flar\u0131na rastlayan y\u0131llarda, halklar\u0131n anla\u015fmazl\u0131\u011f\u0131ndan do\u011fan b\u00fcy\u00fck \u00e7at\u0131\u015fma ve sava\u015flar \u00e7a\u011f\u0131nda, eski s\u00f6yleyi\u015f ve \u015fark\u0131lara yeni katk\u0131lar yap\u0131larak “\u0130lyada” ve “Odiy\u00e7e” adl\u0131 b\u00fcy\u00fck poemler yarat\u0131ld\u0131. (26) Bu tarihten 100-200 y\u0131l sonra, 6. y\u00fczy\u0131lda Psistiratos’un ya\u015fad\u0131\u011f\u0131 y\u0131llarda bu destanlar yaz\u0131l\u0131 belgeler haline getirilmi\u015ftir. Eski Hindistan’\u0131n ”Mahabharata” ”Ramayana” adl\u0131 epik poemleri do\u011fduklar\u0131 \u00e7a\u011flarda halk\u0131n ezberinde ya\u015fayan s\u00f6zl\u00fc edebiyat \u00fcr\u00fcnleri idi. Bu \u00fcr\u00fcnler M. \u00d6. 6. y\u00fczy\u0131lda yaz\u0131l\u0131 hale getirilmi\u015ftir. (27) Eski \u00e7a\u011flar\u0131n edebiyat \u00fcr\u00fcn\u00fc olan destanlar, yazarlar\u0131n\u0131n isminin unutulmamas\u0131n\u0131 sa\u011flam\u0131\u015f ve bu isimleri g\u00fcn\u00fcm\u00fcze dek getirmi\u015ftir. (28) G\u0131lgam\u0131\u015f Destan\u0131’n\u0131n Akat\u00e7a varyant\u0131 ”her \u015feyi g\u00f6rebilen” veya ”yolunu \u00f6nceden se\u00e7ebilen” (29) adlar\u0131 ile an\u0131l\u0131r. ”Sha-na-qba-imara her \u015feyi g\u00f6rm\u00fc\u015f olan, veya yolunu se\u00e7ebilen” anlam\u0131ndad\u0131r.<\/p>\n ”Ramayana”\u00a0destan\u0131\u00a0s\u00f6yleyenlerin\u00a0isimleri\u00a0ise destan\u0131n i\u00e7inde g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015ft\u0131r. Bu destanda konunun kahraman\u0131 ”Rama”n\u0131n o\u011fullar\u0131 “Kuss”\u00a0ile “Lav”d\u0131r. ”Mahabharata”da ayn\u0131 bi\u00e7imde destan\u0131 yaratanlar\u0131n isimlerini g\u00fcn\u00fcm\u00fcze ta\u015f\u0131m\u0131\u015ft\u0131r. Bu destan\u0131 s\u00f6yleyenlerden ”U\u011fr ramravas” destan s\u00f6yleme al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 kazanmak i\u00e7in babas\u0131 “Lomahar\u015fan” taraf\u0131ndan e\u011fitildi\u011fini anlat\u0131r. (30)<\/p>\n \u0130nsanl\u0131k ya\u015fad\u0131k\u00e7a \u00f6lmeyecek de\u011ferde olan b\u00fcy\u00fck poemler ”\u0130lyada” ve ”Odiyce”yi ilk\u00e7a\u011flar\u0131n b\u00fcy\u00fck ozan\u0131 ”Homerus”un yazd\u0131\u011f\u0131 s\u00f6ylenir. Bu, bilinen bir ger\u00e7ektir. Yaz\u0131 al\u0131\u015fkanl\u0131klar\u0131 ve alfabelerinin olmamas\u0131 nedeniyle Kuzey Kafkasya halklar\u0131n\u0131n hi\u00e7birisi Nart destanlar\u0131n\u0131 yaz\u0131l\u0131 hale getirme olana\u011f\u0131n\u0131 bulamam\u0131\u015ft\u0131r. Bunun bir sonucu olarak, destanlara yeni yaz\u0131l\u0131 metinler katamam\u0131\u015flar ve destan tekstleri orijinal hali ile g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc yaz\u0131, her zaman s\u00f6zl\u00fc edebiyat\u0131n farkl\u0131la\u015fmas\u0131nda etkendir. (31) V.l. Abaev’e g\u00f6re (Nartlar\u0131n epos’u ”ikinci s\u00fcrecinde Poem bi\u00e7imini a\u015fma olgusu i\u00e7inde ald\u0131\u011f\u0131 kal\u0131pla bizlere kadar ula\u015fm\u0131\u015ft\u0131r.” (32) \u00c7a\u011flar ge\u00e7tik\u00e7e halklar\u0131n ekonomik ya\u015fam\u0131, \u00fcretim ve da\u011f\u0131t\u0131m bi\u00e7imi nas\u0131l de\u011fi\u015fiyorsa, diller de ayn\u0131 paralelde geli\u015fip de\u011fi\u015fmektedir.<\/p>\n Eski \u00d6n Asya dilleri, S\u00fcmer, Hitit, Akat, Urartu, Hurr\u0131 dilleri bug\u00fcn \u00f6l\u00fcd\u00fcr. Latin dili de \u00f6lm\u00fc\u015ft\u00fcr bug\u00fcn ama onlar\u0131n b\u0131rakt\u0131\u011f\u0131 yaz\u0131l\u0131 belgeler ya\u015famaktad\u0131r. Kendilerinden sonra ya\u015fayacak. Toplumlar ve dillere \u00f6l\u00fcms\u00fcz adlar\u0131n\u0131 b\u0131rakm\u0131\u015flard\u0131r.<\/p>\n Ya\u015fayan diller ve onlar\u0131 \u00e7a\u011f\u0131m\u0131za dek ta\u015f\u0131yan halklar binlerce y\u0131ldan bu yana k\u00fclt\u00fcrlerini, geleneklerini, kimi toplumsal de\u011ferlerini de getirmi\u015flerdir. Abaza dili ya\u015famaktad\u0131r bug\u00fcn, yaz\u0131l\u0131 edebiyat\u0131 ve alfabesi hen\u00fcz pek gen\u00e7tir. Dillerini y\u00fczlerce y\u0131ldan beri ya\u015fatan Abazalar folklorlar\u0131n\u0131 ku\u015faktan ku\u015fa\u011fa aktararak korumu\u015flard\u0131r. Ancak, tamam\u0131n\u0131n korundu\u011fu da s\u00f6ylenemez, folklorun ba\u015flang\u0131c\u0131nda ve son y\u00fczy\u0131llarda \u00fcretilen kimi b\u00f6l\u00fcmleri bir daha derlenemeyecek \u015fekilde kaybolmu\u015ftur. Geriye kalan b\u00f6l\u00fcm ise bu eksik hali ile de b\u00fcy\u00fck de\u011fer ta\u015f\u0131r. Mitler, destanlar, \u00e7ift\u00e7i k\u00fcltleri ve halk\u0131n d\u00fc\u015f\u00fcn bi\u00e7iminin k\u00f6keni bizi \u00e7ok eski \u00e7a\u011flara g\u00f6t\u00fcrebilmektedir. Eski Grek \u00f6yk\u00fclerinde kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z bu t\u00fcr halk d\u00fc\u015f\u00fcn ve felsefesinin ”Kafkasya k\u00fclt\u00fcr\u00fcndeki paralelli\u011fi” incelenecek olursa ilgin\u00e7 bir sonuca ula\u015f\u0131l\u0131r; Grek uygarl\u0131\u011f\u0131n\u0131n edebiyat yap\u0131tlar\u0131 ve destanlar\u0131 ile paralellik \u00f6zelli\u011fi Abazalarda daha yo\u011fundur.<\/p>\n Di\u011fer Kafkas halklar\u0131 gibi Abaza halk\u0131n\u0131n s\u00f6zl\u00fc edebiyat\u0131nda, insan \u00fcst\u00fc yarat\u0131klar olan Nart halk\u0131n\u0131n ya\u015fam\u0131, ya\u015famdan kaynaklanan destanlarda Grek mitolojisinde oldu\u011fu gibi anaerkil ve ataerkil s\u00fcrelerin izlerine rastlanabilmektedir. Bu iki gurup destanlar aras\u0131nda analojik paralellik belirgindir. Bu \u00f6zellikler Grek mitinde tek ba\u015f\u0131na do\u011fmam\u0131\u015ft\u0131r. ”\u00c7a\u011fda\u015f bilimin \u00f6\u011fretilerine g\u00f6re, Homeros’un poemleri, Grek tarihinin ilk y\u00fczy\u0131llar\u0131n\u0131n izlerini de ta\u015f\u0131maktad\u0131r.” (33) Ayn\u0131 \u015fekilde, Abaza halk destanlar\u0131nda da, destan\u0131n s\u00f6ylendi\u011fi y\u00fczy\u0131l\u0131n \u00f6ncesinden izler bulunmaktad\u0131r. \u00d6rne\u011fin, insan eti yiyen devlerin i\u015flendi\u011fi \u00f6yk\u00fcler vard\u0131r. (Tek g\u00f6zl\u00fc dev, Ha\u011fur’un karde\u015flerinin hepsini yemi\u015f, Ha\u011fur da devin tek g\u00f6z\u00fcn\u00fc oymu\u015f, ma\u011faradaki devin koyunlar\u0131n\u0131n t\u00fcylerine as\u0131larak gizlenmi\u015f ve ma\u011faradan bu \u015fekilde ka\u00e7m\u0131\u015f.) Homeros’un b\u00fcy\u00fck poemi Oddicea’n\u0131n 8.ci b\u00f6l\u00fcm\u00fcnde Oddicea ile tek g\u00f6zl\u00fc Cyclop Polifem’in ser\u00fcvenlerini anlatan tekstler ile, Nart destanlar\u0131nda Ha\u011fur ile tek g\u00f6zl\u00fc devin sava\u015f\u0131 birbirine benzemektedir. Nart halk eposunun en \u00fcnl\u00fc kahraman\u0131 Sosr\u0131kua’n\u0131n annesi Seteney’in \u00f6nerisi ile suya bat\u0131r\u0131larak \u00e7elikle\u015ftirilmesi olay\u0131 ile Akhilleus’un annesi Thetis taraf\u0131ndan Ctyks \u0131rma\u011f\u0131na dald\u0131r\u0131larak v\u00fccuduna su verilmesi olay\u0131 aras\u0131nda da b\u00fcy\u00fck benzerlik vard\u0131r. \u0130ki destan gurubu aras\u0131nda daha ba\u015fka benzerlikler de bulabiliriz. \u00d6rne\u011fin; Thetis, o\u011flu Akhilleus’u \u00f6l\u00fcms\u00fcz yapabilmek i\u00e7in ate\u015fe g\u00f6mm\u00fc\u015ft\u00fcr. Thetis’in ayn\u0131 bi\u00e7imde ate\u015fe g\u00f6md\u00fc\u011f\u00fc di\u011fer yedi o\u011flu \u00f6lm\u00fc\u015ft\u00fcr. Nart destanlar\u0131nda da “Naribgia”, do\u011fumu yakla\u015f\u0131nca b\u00fcy\u00fck bir ate\u015f yakar, do\u011fan \u00e7ocuklar\u0131n\u0131n her birini ate\u015fe atar. \u00c7ocuklar\u0131n\u0131n hepsi \u00f6l\u00fcr. Sonuncu \u00e7ocu\u011fu \u015eavay ise, ocaktaki k\u0131zg\u0131n mars\u0131k ta\u015f\u0131n\u0131 yutarak so\u011futur, tekrar a\u011fz\u0131ndan \u00e7\u0131kar\u0131r. S\u0131ca\u011fa kar\u015f\u0131 dayan\u0131kl\u0131l\u0131k kazand\u0131\u011f\u0131 i\u00e7in \u00f6lmez. Annesi de ”bu \u00e7ocu\u011fum Nartlara lay\u0131k bir erkek olacak” diye \u00f6v\u00fcn\u00fcr.<\/p>\n Her iki destan\u0131n benzeyen yanlar\u0131na yaz\u0131m\u0131z\u0131n sonunda yine de\u011finece\u011fiz. Abazalar\u0131n mitolojisinde, \u00f6zel konularda g\u00fc\u00e7l\u00fc ve g\u00f6rkemli olan, halk\u0131n sevin\u00e7li oldu\u011fu g\u00fcnlerde veya bayram g\u00fcnlerinde ortaya \u00e7\u0131kan ke\u00e7i k\u0131l\u0131\u011f\u0131nda dola\u015fan ”C\u0131\u011fafa” ad\u0131nda bir destan yarat\u0131\u011f\u0131 vard\u0131r. ”Trayas” motifi de Grek dilinde ke\u00e7i veya teke anlam\u0131na gelir. (Abazaca’da Teke, ab veya Ab\u0131\u011fh) ”Ode” s\u00f6zc\u00fc\u011f\u00fc ise Abazaca’daki ”Varad huara, \u015fua’a huara” yani destan veya \u015fark\u0131 s\u00f6yleme kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. (34)<\/p>\n Tar\u0131m veya \u00e7iftli\u011fe y\u00f6nelik ”Rareyta” adl\u0131 Abaza \u015fark\u0131s\u0131 ekime ba\u015flarken veya hasat sonunda s\u00f6ylenirdi. Kara\u00e7ay ve Balkarlar\u0131n “Erirey” adl\u0131 bolluk ve bereket \u015fark\u0131s\u0131 da buna benzer. (35) Bu \u00f6rneklerden anla\u015f\u0131laca\u011f\u0131 \u00fczere ”Erehtey” veya ”Ereftey” sonradan Foseidon (Poseidon Erehta\u015f) k\u00fclt\u00fcr\u00fcne kar\u0131\u015fm\u0131\u015ft\u0131r. (36) Bolluk ve bereket tanr\u0131s\u0131 idi.<\/p>\n Kafkasya ile \u00d6n Asya k\u00fclt\u00fcrlerinin birbirine ba\u011fl\u0131l\u0131\u011f\u0131, \u00d6n Asya k\u00fclt\u00fcr\u00fcne Kafkas halklar\u0131n\u0131n katk\u0131s\u0131n\u0131n, \u00f6l\u00fc \u00d6n Asya dilleri (S\u00fcmer, Urartu, Hitit) ile Kafkas dillerinin akrabal\u0131\u011f\u0131ndan daha \u00f6nce s\u00f6z etmi\u015ftik. Bize g\u00f6re, Abaza dili ve folklorunda ilk\u00e7a\u011f ya\u015fam\u0131ndan kalan izlerden, tanr\u0131lar Panteon’unda bulunan kimi isimleri \u00e7\u0131kartma olana\u011f\u0131 vard\u0131r. Bilindi\u011fi gibi gelmi\u015f ge\u00e7mi\u015f t\u00fcm halklar\u0131n ya\u015fam\u0131nda ”g\u00fcne\u015f” k\u00fclt\u00fc vard\u0131r. Tanr\u0131lar toplumunda veya Tanr\u0131lar \u00e7evresinde “g\u00fcne\u015f=Tanr\u0131” \u00f6zelli\u011fi g\u00f6steren (Bak, A. Donini) ve M.\u00d6. 2000 y\u0131llar\u0131nda tap\u0131lan \u00fc\u00e7 isim vard\u0131r. ”Ra” veya “Re” (Heliopolis kentinde), “Amon’ veya “Aton”, (Fiva’da) (37) ”Amon” di\u011fer tanr\u0131lar\u0131 etkisi alt\u0131na alm\u0131\u015f, onlar\u0131n \u00f6zelliklerini kendine mal etmi\u015f, kendini halk\u0131n ve di\u011fer tanr\u0131lar\u0131n t\u00fcredi\u011fi baba tanr\u0131 sayd\u0131rm\u0131\u015f, di\u011fer tanr\u0131 k\u00fcltlerini kendi ki\u015fili\u011finde birle\u015ftirmi\u015ftir. Bu haliyle Heliopolisli rahipler Amon’u Greklerin “Zeus”una benzetmi\u015flerdir. Heliopolisli din adamlar\u0131, tanr\u0131lar hanedan\u0131’n\u0131n ve insanlar\u0131n babas\u0131 Amon-Ra i\u00e7in dualar ve ilahiler s\u00f6ylerlerdi.” (38)<\/p>\n Abazaca’da ”Mora: G\u00fcne\u015f” ve Abhazca’da ”Amra: G\u00fcne\u015f” denince Amon-Ra ismini an\u0131msamamak olur mu? Ambrogio Donini adl\u0131 \u0130talyan bilgini bir ba\u015fka sav daha ileri s\u00fcrmektedir; ”milattan \u00f6nce 332 y\u0131l\u0131nda B\u00fcy\u00fck \u0130skender’in M\u0131s\u0131r’\u0131 ele ge\u00e7irmesinde Amon rahipleri yeni h\u00fck\u00fcmdar\u0131, ”Oiympio” adl\u0131 annesinden ilgin\u00e7 bir bi\u00e7imde do\u011fan tanr\u0131 “Zeus-Amon”un o\u011flu olarak halka kabul ettirmek istemi\u015flerdir. (39)<\/p>\n Konumuzda\u00a0 bizi daha \u00e7ok ilgilendiren Amon isminin etimolojik \u00f6zelli\u011fidir. Abazaca’da g\u00fcne\u015f anlam\u0131na gelen ”Mora” s\u00f6z\u00fcnden t\u00fcreme ”Merey-mon” veya ”Maryam” (Meryem’in o\u011flu) s\u00f6zc\u00fcklerine dikkatimizi \u00e7ekiyor bilgin N. Dubrovin. (40)<\/p>\n Eskilerin “g\u00fcne\u015f buza\u011f\u0131” diye adland\u0131rd\u0131klar\u0131 (Abazaca’s\u0131, Amara Ah\u0131us Amara: G\u00fcne\u015f, H\u0131us: Buza\u011f\u0131) tanr\u0131 kavram\u0131, totemizm ile yarad\u0131l\u0131\u015f k\u00fclt\u00fcn\u00fc i\u00e7eren iki fazl\u0131k s\u00fcrede ya\u015fayan “Marduk” adl\u0131 tanr\u0131 ile e\u015f anlamdad\u0131r. (41)<\/p>\n Amac\u0131m\u0131z bu s\u00f6zc\u00fcklerin etimolojik a\u00e7\u0131klamas\u0131n\u0131 yapmak de\u011fildir elbet, ancak ”Marduk” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ilk yar\u0131s\u0131 Abazaca’da g\u00fcne\u015f anlam\u0131na gelen “Mora” s\u00f6zc\u00fc\u011f\u00fcn\u00fc vermektedir. ”Ra” s\u00f6zc\u00fc\u011f\u00fc ise eski M\u0131s\u0131r dili olan Kopt dilinde g\u00fcne\u015f (Re=Mara=g\u00fcne\u015f) anlam\u0131ndad\u0131r. (42) Yine hat\u0131rlatal\u0131m, amac\u0131m\u0131z Tanr\u0131 isminin dilere g\u00f6re etimolojisini ara\u015ft\u0131rmak de\u011fildir. Amac\u0131m\u0131z, dillerde oldu\u011fu gibi mitolojide de benzeyen elementlerin bulundu\u011funu a\u00e7\u0131klamakt\u0131r.<\/p>\n Yaz\u0131m\u0131z\u0131n bundan sonraki b\u00f6l\u00fcmlerinde Abaza halk destanlar\u0131ndaki kahramanlar anlat\u0131l\u0131rken yukar\u0131da a\u00e7\u0131klanan \u00f6zelliklere\u00a0 yeniden\u00a0 de\u011finece\u011fiz.<\/p>\n \u00c7a\u011fda\u015f bilim, arkeoloji, antropoloji ve ling\u00fcistik \u00e7al\u0131\u015fmalar\u0131n verileri Abhaz-Adige halk grubunun atalar\u0131 aras\u0131ndaki ili\u015fkiyi ne denli a\u00e7\u0131kl\u0131\u011fa kavu\u015fturuyorsa, folklorda de ayn\u0131 bi\u00e7imde bir ili\u015fkinin varl\u0131\u011f\u0131 desteklenmektedir. Mitoloji ve dinde kendini belli eden halklar\u0131n paralel benze\u015fimi, aradan ne kadar zaman ge\u00e7erse ge\u00e7sin, bu mitoloji ve dinleri yaratan halklar\u0131n gelenek ve ya\u015famlar\u0131n\u0131n benzerli\u011fini kan\u0131tlayarak tarih boyunca bir arada ya\u015fad\u0131klar\u0131n\u0131, \u00e7ok s\u0131k\u0131 ili\u015fkileri bulundu\u011funu a\u00e7\u0131klamaktad\u0131r. \u00d6nemli bir i\u015fe veya u\u011fra\u015fa ba\u015flamadan \u00f6nce yap\u0131lan kurban kesme t\u00f6reni ve gelene\u011finin k\u00f6keni ilk \u00e7a\u011flara kadar gitmektedir. O \u00e7a\u011flarda ya\u015fayan Abaza’lar i\u00e7in N. Dubrovin \u015f\u00f6yle yazm\u0131\u015ft\u0131r: “Dil ve din gelenekleri ile bayram ve t\u00f6ren g\u00fcnleri, inan\u00e7 bi\u00e7im ve kal\u0131b\u0131 i\u00e7inde yasaya gelmi\u015ftir. Kurban kesme t\u00f6renleri ise dinin dogmatizmi olarak yine inan\u00e7 kavram\u0131 i\u00e7inde ya\u015fam\u0131\u015ft\u0131r. (43)<\/p>\n Abazalar\u0131n “Cara J\u0131ra; Yeme \u0130\u00e7me” dedikleri deyim; ziyafet, \u015f\u00f6len anlam\u0131nad\u0131r. Homeros destansal \u015fiirlerinden “Hekatomba” ad\u0131 verilen \u015f\u00f6lenlerden s\u0131k s\u0131k s\u00f6z eder. “Ge-katomba: Hekatomba” s\u00f6z\u00fcn\u00fcn k\u0131sa kar\u015f\u0131l\u0131\u011f\u0131 dilimizde “\u00c7uajua” \u015feklinde yaz\u0131l\u0131r. \u0130lyada’n\u0131n 7. b\u00f6l\u00fcmde i\u015flenen \u015f\u00f6len sahnesi \u015f\u00f6yledir:<\/p>\n ”G\u00fcne\u015f batt\u0131. “G\u0131lgame\u015f” destan\u0131nda ”deniz k\u0131y\u0131s\u0131nda tanr\u0131lar\u0131 besleyen kad\u0131n ya\u015far.” (45) t\u00fcmcesi ile tanr\u0131lara ev sahipli\u011fi yapan, onlar\u0131 a\u011f\u0131rlayan “Siduri” adl\u0131 kad\u0131ndan s\u00f6z edilmektedir. ”Tanr\u0131larda sineklere benzerler, kurban kesilen yerde toplan\u0131rlar.” (46)<\/p>\n Abaza Nart eposunda anaerkil d\u00fczen \u00e7a\u011f\u0131ndan izler bulundu\u011funu s\u00f6ylemi\u015ftik. Bu \u00e7a\u011f\u0131n sona eri\u015fiyle do\u011fan ”Ataerkil-Patriarkal” toplum \u00e7a\u011f\u0131nda Nart destanlar\u0131 k\u00f6kle\u015fmi\u015f ve yerle\u015fmi\u015ftir. ”Bu \u00e7a\u011flarda, halk g\u00f6\u00e7ebeli\u011fi b\u0131rak\u0131p yerle\u015fik d\u00fczene ge\u00e7meye ba\u015flam\u0131\u015ft\u0131r. Yerle\u015ftikleri merkezlerde do\u011fal fakt\u00f6rleri ve zenginlikleri de\u011ferlendirerek g\u00fc\u00e7leniyorlar ve benliklerini koruyarak bilin\u00e7leniyorlard\u0131. Bu ulusal bilin\u00e7lenmeyi ve bunun sonucu do\u011fan ulusal de\u011ferleri yaratan kahramanlar\u0131 ve tarihleri de unutmaz oluyorlard\u0131. Bu zamanda toplumun bireylerinden farkl\u0131 oldu\u011funun bilincine varan, g\u00fcc\u00fcn\u00fcn ve yeteneklerinin bilincinde olan \u00e7a\u011f\u0131n destan kahramanlar\u0131, sivrilmi\u015ftir. Bu kahramanlar ne denli sivrilse bile, i\u00e7inden geldikleri toplumla bir arada, onlar i\u00e7in, ya\u015fam\u0131\u015ft\u0131r.” (47)<\/p>\n Abaza Nart Destanlar\u0131’n\u0131n kahramanlar\u0131 Seteney ve Sosr\u0131kua’n\u0131n ilk \u00f6yk\u00fcleri bu \u00e7a\u011flara \u0131\u015f\u0131k tutmaktad\u0131r.<\/p>\n Sosr\u0131kua ile Seteney Abaza halk eposunun en eski kahraman tipleridir. Yeni kahraman motiflerinin yarat\u0131ld\u0131\u011f\u0131 daha sonraki y\u00fczy\u0131llarda da temel motif Sosr\u0131kua’d\u0131r. Daha sonraki y\u00fczy\u0131llar\u0131n ortaya \u00e7\u0131kard\u0131\u011f\u0131 bi\u00e7imler, kendinden \u00f6nceki \u00e7a\u011flardaki daha hareketli, renkli motiflere dayanm\u0131\u015ft\u0131r.<\/p>\n Abaza Nart Destanlar\u0131nda Sosr\u0131kua \u00e7a\u011f\u0131 i\u00e7inde s\u00f6ylenenler (Sosr\u0131kua’n\u0131n do\u011fu\u015fu, g\u00fc\u00e7l\u00fcl\u00fc\u011f\u00fc ve kahramanl\u0131\u011f\u0131 ile Nart halk\u0131n\u0131n \u00f6vg\u00fcs\u00fcn\u00fc kazanmas\u0131) kendinden sonra gelen \u00e7a\u011flarda daha \u00e7ok etken olmu\u015ftur.<\/p>\n Abaza Nart destanlar\u0131nda Sosr\u0131kua’n\u0131n isminin \u00f6n\u00fcne her zaman “Nart” s\u00f6zc\u00fc\u011f\u00fc konur. “Nart Sosr\u0131kua”.<\/p>\n Bu \u00f6zelli\u011fin ba\u015fka t\u00fcrl\u00fc olmas\u0131 da d\u00fc\u015f\u00fcn\u00fclemezdi, zira, destanlarda her zaman ki\u015finin bireysel sorunu, toplumsal sorunlar\u0131n \u00f6n\u00fcne ge\u00e7emezdi. Ki\u015fi ne denli \u00fcnl\u00fc olursa olsun birey olarak toplumdan \u00f6nde tutulamayaca\u011f\u0131 i\u00e7indir ki, “Nart” ve “Sosr\u0131kua” s\u00f6zc\u00fckleri sinonim anlam ta\u015f\u0131rm\u0131\u015f gibi birbirine ba\u011flanm\u0131\u015ft\u0131r.<\/p>\n Sosr\u0131kua \u00e7a\u011f\u0131n\u0131n bu kahramandan s\u00f6z eden Abaza destan tekstleri ile ayn\u0131 \u00e7a\u011f\u0131n Adige destan tekstleri birbirlerine \u00e7ok benzerler. Bu benze\u015fim \u00f6zelliklerinden biri, \u00f6rne\u011fin \u00fcz\u00fcm ve \u015faraba ili\u015fkin olan\u0131 asl\u0131nda Abhaz mitolojisinin \u00fcr\u00fcn\u00fcd\u00fcr. (Oradan Adige ve Abaza mitolojisine ge\u00e7mi\u015ftir. Abaza ve Adige destanlar\u0131nda Sosr\u0131kua Nartlara dar\u0131 (veya m\u0131s\u0131r) tohumunu hediye eder. Bu tohumun bir tanesi bir b\u00fcy\u00fck (\u015f\u0131wan) \u015fuen (*) dolusu P’aste (**) yapma\u011fa yetermi\u015f.<\/p>\n Sosr\u0131kua’n\u0131n Abaza halk destanlar\u0131nda anlat\u0131lan kahramanl\u0131klar\u0131n\u0131n en \u00fcnl\u00fcs\u00fc; devlerden ate\u015fi \u00e7alarak insanlara vermesidir. \u0130nsano\u011flu’nun \u0131s\u0131nma, ayd\u0131nlanma i\u00e7in Sosr\u0131kua’ya bor\u00e7lu oldu\u011fu ate\u015f varyant\u0131, y\u00fczy\u0131llar\u0131n \u00f6tesinden Abaza halk destanlar\u0131 i\u00e7indeki Sosr\u0131kua’n\u0131n ki\u015fili\u011fini ayd\u0131nlatmakta ve tarihin karanl\u0131klar\u0131ndan g\u00fcn\u00fcm\u00fcze getirmektedir. \u0130lk\u00e7a\u011f Grek mitolojisinde Prometheus’da tanr\u0131lardan ate\u015fi \u00e7alm\u0131\u015ft\u0131r. Prometheus tanr\u0131lar\u0131n muhatab\u0131d\u0131r. Sosr\u0131kua ise halk\u0131n hen\u00fcz bu tanr\u0131lar\u0131 tan\u0131mad\u0131\u011f\u0131 zaman ate\u015fi “devlerden \u00e7alm\u0131\u015ft\u0131r. Ate\u015fi halka getiri\u015finde ve dar\u0131 tohumunu halka veri\u015finde, Sosr\u0131kua halk\u0131n amans\u0131z d\u00fc\u015fman\u0131 olan devlerle sava\u015fm\u0131\u015ft\u0131r. Patriarkal d\u00fczen \u00e7a\u011f\u0131nda t\u00fcretilen destanlarda da Nart erkekleri ile devlerin s\u0131k s\u0131k \u00e7at\u0131\u015fmalar\u0131 anlat\u0131l\u0131r. Bu \u00e7a\u011flardaki olaylar\u0131n s\u00fcjeleri \u00e7oktur ve birbirine kar\u0131\u015fm\u0131\u015ft\u0131r. Bu devlerin irili\u011fi, kar\u015f\u0131la\u015ft\u0131klar\u0131 Nart kahramanlar\u0131n\u0131n g\u00fcc\u00fcn\u00fc a\u00e7\u0131klayan deliller, bu devlerin kemikleridir. Tasvir edilen kemikler, normal insan \u00f6l\u00e7\u00fclerinin \u00e7ok \u00fcst\u00fcnde bir irili\u011fe sahiptir.<\/p>\n Bir defas\u0131nda, Nart Sosr\u0131kua bir devin kal\u00e7a kemi\u011fine rastlar yolda. O anda kar\u015f\u0131s\u0131nda korkun\u00e7 bir dev dikilir. Bir s\u00fcre konu\u015furlar. Daha sonra “\u0130\u015fte biz P’aste’mizi bundan elde ederiz” diyerek bir araba b\u00fcy\u00fckl\u00fc\u011f\u00fcndeki toprak y\u0131\u011f\u0131n\u0131n\u0131 eline al\u0131r ve avucu ile ufalayarak dar\u0131lar\u0131 d\u00f6ker, kuvvet g\u00f6sterisi yapar. “\u0130\u015fte s\u00fct\u00fcm\u00fcz\u00fc bundan elde ederiz” diyerek yerden ald\u0131\u011f\u0131 kaya par\u00e7as\u0131n\u0131 avucunda s\u0131kar, ta\u015ftan s\u00fct akmaya ba\u015flar. \u00c7e\u00e7en-\u0130ngu\u015f destanlar\u0131nda da buna benzer motifler vard\u0131r. C. Ahpii’nin anlatt\u0131\u011f\u0131 Nart Soska Solsa, Nart Sosr\u0131kua’n\u0131n \u00f6yk\u00fcs\u00fcne benzer bi\u00e7imde iri dev kemikleri ile kar\u015f\u0131la\u015f\u0131r. Bu g\u00fc\u00e7l\u00fc kahramanlar\u0131n dev kemikleri ile kar\u015f\u0131la\u015fmalar\u0131n\u0131 anlatan \u00f6yk\u00fcler \u00e7a\u011f\u0131m\u0131zdan cok uzak\u00adt\u0131r. (48) Sosr\u0131kua motifi ve destanlar\u0131 do\u011farken ba\u015fka yerlerde \u00fcretilmi\u015f \u00e7ok destanlarla kar\u0131\u015fm\u0131\u015ft\u0131r. Bu ismin do\u011fu\u015fu hakk\u0131nda \u00e7ok \u015feyler s\u00f6ylendi. Etimolojik a\u00e7\u0131dan a\u00e7\u0131kl\u0131\u011fa kavu\u015fturulmak istendi. Bize g\u00f6re, bu ismin \u00d6n Asya ve Akdeniz uygarl\u0131\u011f\u0131 ile s\u0131k\u0131 ili\u015fkisi vard\u0131r.<\/p>\n \u00d6rne\u011fin, Oziris ad\u0131ndaki tanr\u0131 k\u00fclt\u00fc ile Sosr\u0131kua’n\u0131n benzerlikleri \u00e7oktur.<\/p>\n Bilindi\u011fi \u00fczere Oziris, ilk \u00e7a\u011flarda a\u015fa\u011f\u0131 Nil b\u00f6lgesi totemlerinden idi. ”G\u00f6r\u00fcn\u00fc\u015f\u00fc ya ko\u00e7 ya bo\u011fa tasviri” (50) \u015feklinde idi. Oziris, mitolojik evrim ge\u00e7irdik\u00e7e kendine benzemeyen Legend’larla kar\u0131\u015f\u0131yordu. ”Yaz\u0131dan \u00f6nceki \u00e7a\u011flarda ortaya \u00e7\u0131kan yap\u0131tlarda Oziris, g\u00fcne\u015fle birlikte tasvir edilir. Daha sonra, insan bi\u00e7iminde g\u00f6sterildi\u011fi zaman, bu isim her yenili\u011fin simgesi olarak kabul edildi. Daha ge\u00e7 \u00e7a\u011flarda ortaya \u00e7\u0131kan dinlerin hepsinde ve en sonunda H\u0131ristiyan dininde de rastland\u0131\u011f\u0131 gibi, \u00f6l\u00fcmden sonra yeniden dirilme, Oziris’in \u00f6zelliklerinin bu dinlere yans\u0131ma \u015feklidir. (51) Abhaz-Adige halk destanlar\u0131nda \u015farab\u0131 ilk defa mayalayan, dar\u0131 tohumunu insanl\u0131\u011fa hediye eden mitoloji kahraman\u0131n\u0131n Sosr\u0131kua oldu\u011fu anlat\u0131l\u0131r. Eski mitlerde rastlad\u0131\u011f\u0131m\u0131z ”k\u00fclt\u00fcr kahramanlar\u0131n\u0131n ba\u015fard\u0131\u011f\u0131, uygarl\u0131k a\u015famas\u0131 ile ilgili b\u00fcy\u00fck yararl\u0131klar vard\u0131r. \u00d6rne\u011fin; insanlara b\u00fcy\u00fck yard\u0131m\u0131 olan evcil hayvanlar\u0131n, Sosr\u0131kua’n\u0131n yakar\u0131\u015f ve dualar\u0131 sonunda ortaya \u00e7\u0131kt\u0131\u011f\u0131 anlat\u0131l\u0131r. Ayn\u0131 bi\u00e7imde zararl\u0131 hayvanlar\u0131n da yine Sosr\u0131kua’n\u0131n\u00a0beddualar\u0131\u00a0\u00fczerine yarat\u0131ld\u0131\u011f\u0131 anlat\u0131l\u0131r. (52) Nart halk destanlar\u0131n\u0131 ya\u015fatan Adige-Abhaz halk destan\u0131 kahramanlar\u0131 ile, di\u011fer destan kahramanlar\u0131n\u0131n isimleri ve bu isimler \u00fczerine s\u00f6ylenen say\u0131s\u0131z \u00f6yk\u00fcler vard\u0131r. Bu mitler ”hangi olay veya d\u00fc\u015f\u00fcnceyi vurgulamak amac\u0131yla olursa olsun” (53) tar\u0131m ara\u00e7lar\u0131n\u0131n bulunu\u015fundan tutun da toplumun ge\u00e7im kaynaklar\u0131 ve toplumsal d\u00fczene kadar ilk \u00e7a\u011fda ya\u015fayan atalar\u0131m\u0131z\u0131n panoramas\u0131n\u0131 vermektedir.<\/p>\n Mitoloji hi\u00e7bir zaman halk\u0131n ya\u015fam\u0131n\u0131n \u00f6n\u00fcnde de\u011fildir. Her zaman ya\u015fam\u0131n arkas\u0131ndan gelir. Bu nedenledir ki, Sosr\u0131kua, Oziris veya ba\u015fka bir mit kahraman\u0131 halk\u0131n ya\u015fam\u0131n\u0131n ve toplumsal d\u00fczeninin yaratt\u0131\u011f\u0131 kahramanlard\u0131r. Abaza-Adige halk destanlar\u0131n\u0131n \u00fcnl\u00fc ba\u015f kahraman\u0131n\u0131n \u00f6l\u00fcm\u00fc, destan gelene\u011fine uygun bi\u00e7imde bir trajedi olay\u0131d\u0131r. Abaza halk destanlar\u0131nda kahraman\u0131m\u0131z\u0131n \u00f6l\u00fcm\u00fc ne denli trajedi kabul edilse de olayda nikbinlik (optimizm) izlerine de rastlan\u0131r. Destan\u0131n Adige varyantlar\u0131ndan anlat\u0131l\u0131\u015f \u015fekli ile, her \u015feyi e\u015fit k\u0131lmak, e\u015fitsizlikleri d\u00fczeltmek amac\u0131nda olan Sosr\u0131kua’n\u0131n bu i\u015fleri yapabilmesi i\u00e7in kal\u0131n toprak tabakalar\u0131 alt\u0131ndan dirilerek kalkmas\u0131 gereklidir. ”Ayn\u0131 bi\u00e7imde Oziris’in tekrar canlanarak eski M\u0131s\u0131r \u00e7ift\u00e7isinin ya\u015fam\u0131na yard\u0131mc\u0131 olaca\u011f\u0131 umudu yayg\u0131nd\u0131 eski M\u0131s\u0131r’da.” (54) Sosr\u0131kua isminin do\u011fu\u015fu ve Sosr\u0131kua’ntn \u00f6zelliklerinin g\u00fcne\u015f k\u00fclt\u00fcne y\u00f6nelik olu\u015fu mitolojik bilgilerden anla\u015f\u0131lmaktad\u0131r.<\/p>\n Solarizm (g\u00fcne\u015fe tap\u0131c\u0131l\u0131k) hem Proto Abhaz-Adige, hem de di\u011fer Kafkas halklar\u0131n\u0131n ilk ve m\u00fc\u015fterek dinleri idi. Adigelerin m\u00fc\u015fterek s\u00f6zc\u00fc\u011f\u00fc ”Tha: Tanr\u0131” \u015fematik ve fonetik y\u00f6nden de\u011fi\u015fikli\u011fe u\u011frayan ”T\u0131\u011fe: D\u0131\u011fe: G\u00fcne\u015f” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn varyant\u0131d\u0131r. Bu s\u00f6zc\u00fc\u011f\u00fcn k\u00f6k\u00fc olan (\u011f\u0131a) a\u00e7\u0131k sesli hece Abaza-Adige dillerinde \u011f\u0131a, \u011fa, \u011fua s\u00f6zc\u00fcklerinin de m\u00fc\u015fterek k\u00f6k\u00fcd\u00fcr. Di\u011fer \u0130ber-Kafkas dillerindeki s\u00f6yleyi\u015flere de uymaktad\u0131r. \u00d6rne\u011fin; Avarca’da; Kho: g\u00fcn, Bakh: g\u00fcne\u015f, Khap’uc. Bokh:g\u00fcne\u015f, Udince; Beu\u011f:\u00a0g\u00fcne\u015f.\u00a0G\u00fcrc\u00fcce;\u00a0b\u011fu-ar-i:\u00a0\u011fuadah\u0131:\u00a0yukar\u0131daki varl\u0131k\u00a0(Abazaca)\u00a0 (55)\u00a0(\u00c7ikobava Arn. N. Turbetskoy.)<\/p>\n Adige dilindeki D\u0131\u011fe: T\u0131\u011fe: g\u00fcne\u015f s\u00f6zc\u00fc\u011f\u00fc ile G\u00fcrc\u00fcce’deki D\u011fa s\u00f6zc\u00fc\u011f\u00fc birbirine benzemektedir. Zan dilinde D\u011fa, Tsan dilindeki Da-De\u011f: g\u00fcn s\u00f6zc\u00fcklerinde de benzerlikler vard\u0131r.\u00a0(56)<\/p>\n \u0130ber-Kafkas dillerinin tek k\u00f6kten do\u011fdu\u011funu, bu dillerde D\u0131\u011fa: g\u00fcne\u015f: Tanr\u0131 s\u00f6zc\u00fc\u011f\u00fcn\u00fcn birlikte kullan\u0131lmas\u0131 ve ling\u00fcistik ara\u015ft\u0131rmalar g\u00f6stermektedir. Tha: Tanr\u0131, T\u0131\u011fa: D\u0131\u011fa: G\u00fcne\u015f s\u00f6zc\u00fcklerinden ayr\u0131ca bir de g\u00fcn ismi t\u00fcremi\u015ftir. (Thavvmaf: Thamahue: Abazaca’da Mt’ca\u015fa s\u00f6zc\u00fcklerinin -T\u00fcrk\u00e7e kar\u015f\u0131l\u0131\u011f\u0131 tanr\u0131n\u0131n g\u00fcn\u00fc olmaktad\u0131r- kar\u015f\u0131l\u0131\u011f\u0131 Pazar g\u00fcn\u00fcd\u00fcr. Abazaca’da bug\u00fcne An\u00e7va Ym\u0131\u015f: Tanr\u0131n\u0131n g\u00fcn\u00fc, veya Mara-M\u0131\u015f\u0131: G\u00fcne\u015f g\u00fcn\u00fc isimleri verilir.) Yine Abazaca’da M\u0131t\u00e7a\u015fa: M\u0131\u00e7’a\u015fa: Pazar g\u00fcn\u00fc anlam\u0131nad\u0131r.\u00a0(57)\u00a0\u00a0 (\u0130.A.\u00a0Cavahi\u015fvili)<\/p>\n Abhaz-Adige halk\u0131 ve di\u011fer \u0130ber-Kafkas dillerini konu\u015fan halklar\u0131n dilleri \u00fczerine yap\u0131lan ara\u015ft\u0131rmalardan anla\u015f\u0131laca\u011f\u0131 \u00fczere bu halklarda \u00d6n Asya’n\u0131n eski halklar\u0131 S\u00fcmer, Hitit ve M\u0131s\u0131rl\u0131larda oldu\u011fu gibi ”G\u00fcne\u015f” ilk Tanr\u0131 kabul edilmektedir.<\/p>\n V,\u0130. Abayev’e g\u00f6re ”Sosr\u0131kua ve Soslan’\u0131n simgeledi\u011fi ki\u015fi ayn\u0131 Nart kahraman\u0131d\u0131r. Her iki isimde de ayn\u0131 k\u00f6k ”Sosr-Sosl” vard\u0131r. Asetin dilinin ”suffiks” (son ek) ”on” tak\u0131s\u0131 (bug\u00fcnk\u00fc Asetince’de On: o\u011ful) vard\u0131r. Abazaca’da Pa: O\u011ful kavram\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131 Adigece’de ”Kho: O\u011ful”dur. Sosr k\u00f6k\u00fcn\u00fcn ise hangi kavramdan do\u011fdu\u011fu hen\u00fcz belli de\u011fildir.”\u00a0(58)<\/p>\n K’umahue M. ise bu iki k\u00f6k\u00fcn benzeyi\u015finden \u015f\u00f6yle bir yarg\u0131ya varmaktad\u0131r; ”\u00d6nce, Adige Sews\u0131r ile Asetin Sosl’\u0131n fonetik a\u00e7\u0131dan aralar\u0131ndaki farkl\u0131l\u0131\u011f\u0131 ara\u015ft\u0131r\u0131rsak, genetik a\u00e7\u0131dan tek k\u00f6kten olmad\u0131klar\u0131 a\u00e7\u0131kl\u0131\u011fa kavu\u015facakt\u0131r. \u0130kinci bir husus ise, Adige varyant\u0131nda Sevvs\u0131r olarak do\u011fan bu ismin uzun bir s\u00fcre sonra ”Sosr” halini ald\u0131\u011f\u0131 \u00e7a\u011flarda Sosl kelimesi Asetinlerde ortaya \u00e7\u0131kmaktad\u0131r.” (59) S\u00f6zc\u00fck Asetin dilinde de\u011fi\u015fikli\u011fe u\u011frarken (sonundaki ”r” harfi ”I” \u015fekline girerken) Adige dilinde de\u011fi\u015fikli\u011fe u\u011framamaktad\u0131r. Zira ilk deyi\u015f olan ”Sevvs\u0131r” ve de\u011fi\u015fen \u015fekli olan ”Sosr” s\u00f6zc\u00fcklerinin her ikisinin sonunda da ”r” harfi vard\u0131r. O halde ”Sosr” ve ”Sosl” s\u00f6zc\u00fcklerinden ”Sosr” asl\u0131na sad\u0131k kal\u0131nm\u0131\u015ft\u0131r. K\u00f6ke daha yak\u0131n olan\u0131n daha eski bir s\u00f6yleyi\u015f olmas\u0131 gerekir. O halde biz de K’umahue M.’nin g\u00f6r\u00fc\u015f\u00fcne kat\u0131larak Adige dilindeki ”Sevvs\u0131r” in Asetince’deki ”Sosl” dan daha eski oldu\u011fu ve as\u0131l k\u00f6k\u00fcn Adigece s\u00f6yleni\u015fi olan ”Sevvs\u0131r” veya ”Sosr” oldu\u011fu iddias\u0131nda bulunuyoruz. Daha ba\u015fka bir deyi\u015fle ”Sevvs\u0131r” veya ”Sosr”, ”Sosl”dan t\u00fcrememi\u015f, olsa olsa Sosl, Sosr’dan t\u00fcremi\u015ftir.\u00a0(60)<\/p>\n Kimi ara\u015ft\u0131rmac\u0131lar, Sosr\u0131kua isminin G\u00fcrc\u00fc tarihinin \u00fcnl\u00fc krali\u00e7esi Tamara’n\u0131n kocas\u0131 olan Asetin as\u0131ll\u0131 David Soslan’\u0131n isminden t\u00fcredi\u011fi sav\u0131ndad\u0131rlar. Oysa Tamara’n\u0131n ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f ile Sosr\u0131kua destanlar\u0131n\u0131n s\u00f6ylenmeye ba\u015flad\u0131\u011f\u0131 devir tarih kronolojisi i\u00e7inde kar\u015f\u0131la\u015ft\u0131r\u0131ra, bu yakla\u015f\u0131m\u0131n inand\u0131r\u0131c\u0131 ve bilimsel olmad\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kmaktad\u0131r.\u00a0 (61)<\/p>\n Ling\u00fcistik, arkeolojik, antropolojik ara\u015ft\u0131rmalardan elde edilen bilgilere g\u00f6re Nart Halk Destanlar\u0131’n\u0131n do\u011fu\u015f yerini saptarken, kahraman isimlerinin ve anlamlar\u0131n\u0131n verdi\u011fi ipu\u00e7lar\u0131n\u0131n yan\u0131nda, \u00d6n Asya ve Akdeniz havzas\u0131 ling\u00fcistik ve etnografik materyallerinin de de\u011ferlendirilmesi\u00a0 gerekir.\u00a0Gerek\u00a0Abaza\u00a0ve di\u011fer\u00a0Kafkas\u00a0boylar\u0131n\u0131n ortak destanlar\u0131nda ya\u015fayan kahraman tiplerinden, gerekse ”g\u00fcne\u015f” motifinin mitolojideki yerinden s\u00f6z edebilmek i\u00e7in Sosr (Sosl) s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ve Sosr\u0131kua isminin k\u00f6kenini ara\u015ft\u0131rmak gerekir. ”Sosr” s\u00f6zc\u00fc\u011f\u00fcndeki ”r” harfini ilk tanr\u0131 ”Mara: G\u00fcne\u015f” s\u00f6zc\u00fc\u011f\u00fcndeki ”ra” sesinde bulmak kolayd\u0131r. En eski Abazaca ve ona yak\u0131n Adige dillerinin tek seslili\u011fi (monovokalizm), hece kesiminden anla\u015f\u0131laca\u011f\u0131 \u00fczere Sevvs\u0131r’\u0131n en son de\u011fi\u015fikli\u011fi Sosr olmu\u015ftur, diyor K’umahue M.\u00a0 Ayr\u0131ca Adige dilinde s\u00f6zc\u00fc\u011f\u00fcn kurulu\u015fu (reconstruction) olmaktad\u0131r Sosr s\u00f6zc\u00fc\u011f\u00fc… Ayn\u0131 bi\u00e7imde Abaza dilinde de Savvs\u0131r’\u0131n de\u011fi\u015fik formu olan ”Sosr” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kurulu\u015funu (reconstruction) g\u00f6stermektedir. Abaza dilinde hem Sosr\u0131kua, hem de Savvs\u0131r\u0131kua \u015feklinde bug\u00fcn bile s\u00f6yleyi\u015fler vard\u0131r. Abhazca’da ise ”Sasr\u0131kua” \u015feklinde s\u00f6ylenmektedir.<\/p>\n Sosr\u0131kua ile Oziris’in benzeyen \u00f6zellikleri kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131 zaman mitolojik olay benzerlikleri de ortaya \u00e7\u0131kmaktad\u0131r. Eski M\u0131s\u0131r dili ile Adigece’deki mit isimleri kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda Kopt dilinde (Oziris) veya Ous\u0131ra (62) ile Adige dilindeki Savvs\u0131r, Sow (s\u0131)-r, Sau-s-{\u0131)-r isimlerinin benzerliklerini g\u00f6rmekteyiz. \u00d6zellik olarak ”g\u00fcne\u015f” k\u00fclt\u00fc ta\u015f\u0131d\u0131klar\u0131 i\u00e7in de benze\u015fmektedirler, O halde bu iki isim bir yerde ayn\u0131 mit kahraman\u0131n\u0131 g\u00f6stermektedir, dersek, kan\u0131m\u0131zca yan\u0131lg\u0131ya d\u00fc\u015fmeyiz.<\/p>\n Abaza Nart Destanlar\u0131’nda ”Sosr\u0131kua” isminden ba\u015fka, ”Sosran” veya ”Sosranpa: Sosran o\u011flu” isimleri de vard\u0131r. Abaza destanlar\u0131nda ”Sosranpa: Sosrano\u011flu” bir k\u00fcrk olabilecek kal\u0131nl\u0131kta t\u00fcylerle kapl\u0131 bir yarad\u0131l\u0131\u015fta anlat\u0131l\u0131r. Bu y\u00f6n\u00fc ile Asetin Soslan’a benzer. (Soslan’\u0131n k\u00fcrk\u00fc \u00f6yk\u00fcs\u00fc.)<\/p>\n Bize g\u00f6re; Sosran, Sosranpa (Sosrano\u011flu) Soslan ve Sosr\u0131kua isimlerinin hepsi Sosr s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcremi\u015ftir. Bu kan\u0131tlar bizim sav\u0131m\u0131z olan, Sosl s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, Sosr k\u00f6k\u00fcnden daha yeni oldu\u011funu kan\u0131tlamaktad\u0131r. Abaza Nart isimlerinden olan Sosran ve Sosranpa (Sosrano\u011flu) ve Adigece’deki Sosr\u0131kua veya Savvs\u0131r\u0131kua isimlerindeki pa=kuas=o\u011flu anlam\u0131nad\u0131r. Bu ise Adige-Abhaz toplumu\u00adnun ge\u00e7irdi\u011fi ataerkil a\u015faman\u0131n bir izidir.<\/p>\n Yukar\u0131da ge\u00e7en s\u00f6zlerde ortakla\u015fa bulunan ”r” harfinin saptan\u0131\u015f\u0131 gibi, ”an” hecesinin de s\u00f6zc\u00fcklerde ortak oldu\u011fu g\u00f6r\u00fcl\u00fcr. Sos-r-an-pa, Sos-I- an s\u00f6zc\u00fcklerinde ”an” hecesi d\u0131\u015f\u0131nda, destanlardaki di\u011fer kahraman isimlerinde de ”an” hecesi vard\u0131r. Abaza-Adige ismi Nas-r-an, Abhoz destan ismi \u015ea-ru-an, Abazaca’da \u015ear-d-an, Kara\u00e7ay-Balkar halk destanlar\u0131ndaki Ala-u-g-an Gi-la-h\u0131rs-t-an’ da oldu\u011fu gibi…<\/p>\n Nartiya’da da (yazar, Nart Destanlar\u0131’n\u0131, Yunan destan\u0131 \u0130lyada’ya benzeterek bu ismi vermi\u015f. O.N.) b\u00fct\u00fcn olaylar\u0131n i\u00e7inde g\u00f6r\u00fclen Setenay’\u0131n (Seteney Gua\u015fe) isminde de ”en” s\u00f6zc\u00fc\u011f\u00fc vard\u0131r. Set-en-ey (\u015eai-an-a).<\/p>\n Bilindi\u011fi gibi S\u00fcmer tanr\u0131lar\u0131n\u0131n \u00e7o\u011funda da ”an” hecesi ile kurulan kad\u0131n isimleri kullan\u0131lmaktad\u0131r. Bunlardan Yer ve G\u00f6k Tanr\u0131lar\u0131 ”Enlil” ve ”An”, Yeralt\u0131 sular\u0131 ve Oseanos (Okyanus) tanr\u0131s\u0131 olan ve ayn\u0131 zamanda kendisine yalvaran insanlara iyilik getiren tanr\u0131 Enki (En-ki), Ay tanr\u0131s\u0131 Zuen (Zu-en) veya Nanna (N-an-na) isimli tanr\u0131, kad\u0131n tanr\u0131\u00e7a Ninin (N\u0130-n-in) hepsinde ayn\u0131 hece vard\u0131r. Mah veya Ninmah diye adland\u0131r\u0131lan tanr\u0131\u00e7a ve Ninhursang (Nin-hur-s-an-g) isimlerinde de ayn\u0131 \u00f6zelli\u011fi g\u00f6r\u00fcr\u00fcz. (63) (Ayr\u0131ca Abazaca’da An: Anne, Adigece’de Ane: Anne anlam\u0131na gelir.)<\/p>\n Yukar\u0131da a\u00e7\u0131klamalar\u0131n\u0131 verdi\u011fimiz s\u00f6zc\u00fcklerdeki ”an” hecesi S\u00fcmer dilinde y\u00fckseklik, g\u00f6ky\u00fcz\u00fc anlam\u0131nad\u0131r. Bu kavrama uyan ideogram ise y\u0131ld\u0131zd\u0131r. (64) S\u00fcmer dilindeki (An: G\u00f6ky\u00fcz\u00fc), tanr\u0131 kavram\u0131 ile Abhazca’daki ”an” kavram\u0131 da birbirine yak\u0131n kavramlar getirmektedir. Ayn\u0131 element (an) Grek dilinde de Ur-an (g\u00f6ky\u00fcz\u00fc) s\u00f6zc\u00fc\u011f\u00fcnde bulunmaktad\u0131r. (65) Abaza dilindeki g\u00f6ky\u00fcz\u00fc (Ju\u011f-an-d), (Ju\u011f-an-daku) s\u00f6zc\u00fcklerinde bulunan (a)n, n(a), n(\u0131) harfleri ile kurulabilen ba\u015fka bir isim \u00e7\u0131kmaktad\u0131r kar\u015f\u0131m\u0131za; (aju\u011f-an-d-an : g\u00f6k\u00fcn annesi demektir. Bu s\u00f6zlerde kullan\u0131lan (n)a, (n)\u0131 Abazaca’da Tanr\u0131 ad\u0131 verilerek yap\u0131lan yemin etme s\u00f6zc\u00fc\u011f\u00fc olan (n\u0131’ha) veya tanr\u0131ya yakarma s\u00f6zc\u00fc\u011f\u00fc olan ”n\u0131’hua”n\u0131n kurulu\u015funda da vard\u0131r. Yakarma veya yalvarma i\u015fi ise tanr\u0131n\u0131n ad\u0131 verilerek yap\u0131l\u0131rd\u0131. Asetince’de ”nihas” s\u00f6zc\u00fc\u011f\u00fc, erkeklerin tart\u0131\u015fmak konu\u015fmak i\u00e7in topland\u0131klar\u0131 yer anlam\u0131nad\u0131r ve Abazaca’da ge\u00e7en yukar\u0131da s\u00f6z\u00fcn\u00fc etti\u011fimiz iki s\u00f6zc\u00fc\u011f\u00fc and\u0131rmaktad\u0131r. Hatta destanlarda toplant\u0131 amac\u0131 ile yap\u0131lan evin ismi ”Nihasdan” olarak ge\u00e7er. (66)<\/p>\n Abaza Nart eposunun ilk par\u00e7alar\u0131ndan olan ve Seteney’den s\u00f6z eden tekstler, toplumun s\u0131n\u0131flar halinde ya\u015fam\u0131n\u0131 vermektedir, Abazalar\u0131n, Abhaz-Wub\u0131h-Adigelerin ortak atalar\u0131 olan halk\u0131n bilinen en eski \u00e7a\u011flar\u0131nda, kad\u0131n\u0131n, \u00f6zellikle annenin ba\u015f tac\u0131 edildi\u011fi, annenin g\u00f6klere \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 ”gine kokrat” \u00e7a\u011fda \u00fcretilen destanlar, o \u00e7a\u011flar\u0131n kad\u0131nla ilgili d\u00fc\u015f\u00fcn ve davran\u0131\u015f\u0131n\u0131 g\u00fcn\u00fcm\u00fcze kadar getirebilmektedir. Bu sayg\u0131n kad\u0131nlar, S\u00fcmer, M\u0131s\u0131r ve\u00a0Karadeniz\u00a0 k\u0131y\u0131s\u0131\u00a0 uygarl\u0131klar\u0131n\u0131n\u00a0 b\u00fcy\u00fck tanr\u0131lar\u0131d\u0131r.<\/p>\n Gerek tanr\u0131, gerekse insan olsun, bu \u00e7a\u011f destan kahramanlar\u0131n\u0131n ya\u015fam\u0131na kat\u0131lan bir \u00f6zellik ”B\u00fcy\u00fck Anne Tanr\u0131” k\u00fclt\u00fcd\u00fcr. \u0130kinci P\u00f6n sava\u015flar\u0131ndan sonra (M.\u00d6. 218-201) y\u0131llar\u0131nda bu tanr\u0131 k\u00fclt\u00fc Roma’ya da ula\u015ft\u0131. Roma’da ana tanr\u0131\u00e7a k\u00fclt\u00fc o denli etkili oldu ki, ”Ana Tanr\u0131\u00e7a” i\u00e7in tiyatro g\u00f6sterileri bile yap\u0131lma\u011fa ba\u015fland\u0131. (67)<\/p>\n Abhaz ve Abaza dillerinde ”An\u00e7va: Tanr\u0131” s\u00f6z\u00fc ayn\u0131d\u0131r. ”\u00c7va” eki ki\u015finin s\u0131n\u0131f\u0131n\u0131 g\u00f6stermektedir. An\u00e7va, anne tanr\u0131\u00e7a anlam\u0131nad\u0131r. Monoteizm’in (tek tanr\u0131l\u0131 din) do\u011fdu\u011fu daha sonraki \u00e7a\u011flarda ”an\u00e7va” s\u00f6zc\u00fc\u011f\u00fcndeki ”\u00e7va” eki, art\u0131k tek ki\u015fili\u011fin, tanr\u0131n\u0131n simgesidir. 19. y\u00fczy\u0131lda bu s\u00f6z, ”An\u00e7va Ra\u015fa: Tanr\u0131lar\u0131n karde\u015fi” (Erkek veya Kad\u0131n Tanr\u0131’n\u0131n Karde\u015fi) adl\u0131 \u015fark\u0131da, kavram kar\u0131\u015f\u0131kl\u0131\u011f\u0131na yer vermeden kullan\u0131l\u0131yordu. (68) Bu s\u00f6zc\u00fckte de grammatik s\u0131n\u0131flar\u0131n g\u00f6stergesi diyebilece\u011fimiz (r) harfi vard\u0131r.<\/p>\n Daha yak\u0131n \u00e7a\u011flar\u0131n ideolojisinde grammatik bi\u00e7im korunmu\u015fsa da yeni bir anlamda kullan\u0131lagelmi\u015ftir. Abaza ve Abhaz dillerinde ”Anne” ”Tanr\u0131” kelimelerinin ayn\u0131 k\u00f6kten t\u00fcreyi\u015fi, bunlar\u0131 kesin bi\u00e7imde ay\u0131rma olana\u011f\u0131n\u0131n bulunmay\u0131\u015f\u0131, bizi, tarihin g\u00f6sterdi\u011fi t\u00fcm uluslar\u0131n matriyarkal (anaerkil) d\u00fczen s\u00fcrecinden ge\u00e7tikleri ger\u00e7e\u011fine g\u00f6t\u00fcr\u00fcr.<\/p>\n Abaza Nart Destanlar\u0131nda ve bunlara yak\u0131n di\u011fer halk destanlar\u0131nda ”salt Seteney ismi ile ilgili” bir y\u00fczy\u0131l saptanamamaktad\u0131r, Ayr\u0131ca, Seteney ba\u015fka uluslarda oldu\u011fu gibi bir tanr\u0131\u00e7a kat\u0131na da y\u00fckseltilmemi\u015ftir. Bunun nedeni, Seteney’in t\u00fcm \u00f6zelliklen ve fonksiyonlar\u0131yla birlikte halk\u0131n i\u00e7inde, halk\u0131n sorunlar\u0131n\u0131n i\u00e7inde ya\u015fat\u0131lmas\u0131d\u0131r. Seteney’in bu \u00f6zellikleriyle ya\u015fat\u0131lmas\u0131, di\u011fer destan kahramanlar\u0131ndan \u00e7ok daha eski tarihlerde ba\u015flamaktad\u0131r. O, her olayda vard\u0131r: Nart halk\u0131n\u0131n bir \u00f6zelli\u011fi sorunlar\u0131n\u0131 tart\u0131\u015farak kurultaylarda \u00e7\u00f6z\u00fcmlemeleridir. Bu t\u00fcr toplumsal sorunlar\u0131n hepsinde g\u00fczel ve bilge Seteney Nart halk\u0131n\u0131n dan\u0131\u015fman\u0131d\u0131r. Onlara, \u00f6\u011f\u00fctleriyle yol g\u00f6sterir. Do\u011furmadan edindi\u011fi o\u011flu Sosnkua ise g\u00f6r\u00fclmemi\u015f kahramanl\u0131klarla Nart halk\u0131na hizmet etmektedir, Abaza Nart Destanlar\u0131’nda Seteney’in s\u0131fat\u0131, yaln\u0131z g\u00fczelli\u011fi, yararl\u0131 olma\u011fa, bilgeli\u011fe y\u00f6nelik de\u011fildir. O, dilerse en b\u00fcy\u00fck k\u00f6t\u00fcl\u00fckleri de yapabilmektedir. B\u00fcy\u00fc ve afsun yapmakta ustad\u0131r. D\u00fc\u015fleri ise her zaman do\u011fru \u00e7\u0131kar ve gaipten, ge\u00e7mi\u015ften, gelecekten haber verir. Seteney Nart halk\u0131n\u0131n falc\u0131s\u0131d\u0131r, ayn\u0131 zamanda. Eski halklar\u0131n ya\u015fam felsefesini g\u00f6stermesi bak\u0131m\u0131ndan Seteney’in g\u00fcn\u00fcm\u00fcze ula\u015fan \u00f6yk\u00fc ve \u00f6zelikleri \u00e7ok \u00f6nemlidir.<\/p>\n Matriyarkal (anaerkil) d\u00fczen \u00e7a\u011f\u0131n\u0131n gelenek, g\u00f6renek ve \u00f6zellikleri, Seteney’in toplumsal g\u00f6revlerinden anla\u015f\u0131lmaktad\u0131r. \u00d6rne\u011fin; ”Senden ba\u015fka, bana g\u00f6re, bana uygun erkek yoktur Nartlar i\u00e7inde…” s\u00f6zleriyle karde\u015fi Bataraz’la ili\u015fki kurma\u011fa kalkmas\u0131 ve karde\u015finin tepkisi kar\u015f\u0131s\u0131nda ”E\u015fe\u011fe ters binip halk\u0131n i\u00e7ine kar\u0131\u015f\u0131rsan, halk bunu \u00f6rne\u011fi g\u00f6r\u00fclmemi\u015f bir olay gibi kar\u015f\u0131layacakt\u0131r, ertesi g\u00fcn daha ertesi g\u00fcn halk\u0131n davran\u0131\u015f\u0131n\u0131 incelersen, tepkilerin giderek normale d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc, tersli\u011fe al\u0131\u015ft\u0131klar\u0131n\u0131 g\u00f6receksin. Senden s\u00f6z etmeyeceklerdir.” Bu \u00f6rnekten de anla\u015f\u0131ld\u0131\u011f\u0131 \u00fczere ”bizim yapt\u0131\u011f\u0131m\u0131z i\u015f i\u00e7in ileri geri konu\u015facaklard\u0131r.\u00a0\u00a0 Bizim\u00a0olay\u0131m\u0131zdan\u00a0daha\u00a0ilgin\u00e7\u00a0olaylar \u00e7\u0131kacak ve bizi unutacaklard\u0131r.” demesi matriyarkal d\u00fczende kad\u0131nlar\u0131n toplumsal kurallar koyma g\u00fc\u00e7lerinin belirtisidir.<\/p>\n Anlat\u0131lan olay\u0131n benzerleri Adige ve Asetin destanlar\u0131nda Woz\u0131rmes veya Worzema\u011f’\u0131n ba\u015f\u0131ndan da ge\u00e7mektedir. (69)<\/p>\n D\u00fcnyan\u0131n bug\u00fcn bilinen t\u00fcm destanlar\u0131nda kad\u0131n ak\u0131ll\u0131d\u0131r, akl\u0131n simgesi olarak i\u015flenmi\u015ftir. Nart destanlar\u0131ndaki Seteney tipi ve G\u0131lgame\u015f destanlar\u0131ndaki ”Ninsuri” \u00e7o\u011fu y\u00f6nleriyle benzer kahramanlard\u0131r. Seteney’den farkl\u0131 olarak ”Ninsuri” tam anlam\u0131yla tanr\u0131\u00e7ad\u0131r, G\u0131lgame\u015f’in annesidir. G\u0131lgame\u015f ise \u00fc\u00e7te iki tanr\u0131, \u00fc\u00e7te bir insan \u00f6zelli\u011fi olan bir kahramand\u0131r. (70)<\/p>\n Seteney ve Ninsuri, do\u011furmadan sahip olduklar\u0131 o\u011fullar\u0131 kendilerine bir \u015fey sorduklar\u0131 veya yola \u00e7\u0131kacaklar\u0131, bir i\u015fe ba\u015flayacaklar\u0131 zaman, onlara \u015f\u00f6yle seslenirler; ”Sosnkua, do\u011furmad\u0131\u011f\u0131m o\u011ful veya G\u0131lgame\u015f, karn\u0131mda t\u00fcremeyen o\u011flum”. Yine S\u00fcmer destan\u0131 kahramanlar\u0131ndan olup her zaman orman ve k\u0131rlarda dola\u015fan ”\u015eamhat” adl\u0131 gezgin kad\u0131n, kendisi ile yedi g\u00fcn yedi gece dola\u015ft\u0131ktan sonra insan akl\u0131 kazanan kahraman Enkidu’ya ”G\u00fc\u00e7l\u00fc Enkidu, do\u011furmad\u0131\u011f\u0131m o\u011ful” diye seslenmektedir. (71)<\/p>\n Seteney ve\u00a0Ninsuriyi,\u00a0her\u00a0iki\u00a0destan\u00a0ak\u0131ll\u0131 ve bilgi \u00f6zellikleri ile anlatmaktad\u0131r.<\/p>\n Nart Destanlar\u0131’n\u0131n daha ge\u00e7 \u00e7a\u011flarda ilgili kimi tekstlerinde ba\u015fka kad\u0131n portreleri vard\u0131r. Daha \u00f6nce ad\u0131 ge\u00e7en ”Narib\u011fia” Khaydiuh (veya Ad\u0131yihu) ve daha ismini saptayamad\u0131\u011f\u0131m\u0131z bir hayli kad\u0131n… Bu kad\u0131nlar\u0131n hepsi ak\u0131ll\u0131d\u0131r. Nart erkeklerine her konuda yard\u0131mc\u0131 olurlar. Khaydiuh, kocas\u0131 (Psab\u0131da)ya yard\u0131m ederek, kocas\u0131n\u0131n d\u00fc\u015fman topraklar\u0131na ak\u0131n yap\u0131p ganimet olarak getirdi\u011fi at ve s\u0131\u011f\u0131r s\u00fcr\u00fclerinin sa\u011f salim kaleye ula\u015fmas\u0131n\u0131 sa\u011flar. O, elindeki (daha yeni destanlarda, ser\u00e7e parma\u011f\u0131) \u0131\u015f\u0131k sa\u00e7an y\u00fcz\u00fc\u011f\u00fc kale mazgallar\u0131ndan yans\u0131tarak Yinji\u011f \u0131rma\u011f\u0131 \u00fczerine uzat\u0131lan kuma\u015ftan k\u00f6pr\u00fcy\u00fc ayd\u0131nlat\u0131r ve kocas\u0131 Psab\u0131da bu \u0131\u015f\u0131ktan yararlanarak hayvan ve at s\u00fcr\u00fclerini kar\u015f\u0131 sahile ula\u015ft\u0131r\u0131r. Zamanla kar\u0131-koca aras\u0131nda anla\u015fmazl\u0131k \u00e7\u0131kar. ”Parma\u011f\u0131mdan yans\u0131yan \u0131\u015f\u0131k nedeniyle, rahat\u00e7a k\u00f6pr\u00fcden ge\u00e7ebiliyorsun” der kocas\u0131na. Psab\u0131da ise yaln\u0131z kendi g\u00fcc\u00fc ile ge\u00e7ti\u011fini savunur. Son ak\u0131nda Psab\u0131da d\u00fc\u015fmandan ya\u011fma etti\u011fi ganimet s\u00fcr\u00fcyle k\u00f6pr\u00fcn\u00fcn ortas\u0131na kadar gelir, kendini izleyen, d\u00fc\u015fmanlar k\u00f6pr\u00fcye ula\u015fmak \u00fczeredir. Tam bu s\u0131rada Kaidiuh aralar\u0131ndaki \u00e7eki\u015fmeyi hat\u0131rlayarak kocas\u0131na k\u00fc\u00e7\u00fck bir ders vermek ister. G\u00fczel Kaidiuh, Psab\u0131da k\u00f6pr\u00fcy\u00fc yar\u0131lam\u0131\u015f iken elini mazgal penceresinden \u00e7eker. Ortal\u0131k karar\u0131nca Psab\u0131da ve at s\u00fcr\u00fcs\u00fc co\u015fkun Yinjt\u011f \u0131rma\u011f\u0131na d\u00f6k\u00fclerek bo\u011fulur. Yapt\u0131\u011f\u0131na pi\u015fman olan Kaidiuh a\u011flar, d\u00f6v\u00fcn\u00fcr, sa\u00e7\u0131n\u0131-ba\u015f\u0131m yolar, y\u00fcz\u00fcn\u00fc-g\u00f6z\u00fcn\u00fc kan i\u00e7inde b\u0131rak\u0131r, dereler, sular, vadiler k\u0131z\u0131l kana boyan\u0131r. Destanlar b\u00f6yle anlat\u0131r olay\u0131…<\/p>\n Abaza ve Adige folklorunda Kaidiuh’un (Ad\u0131yuh) \u00f6zellikleri ayn\u0131d\u0131r. ”Ad\u0131”n\u0131n anlam\u0131 Adigece’de ”adiy: bilek, el” demektir. ”Hu” ise beyaz anlam\u0131nad\u0131r. Topluca isim, ”beyaz bilekli” veya ”beyaz elli” anlam\u0131na gelir. Kaidiuh ile ilgili mitolojik \u00f6zellikler, Grek mitinin en eski tanr\u0131\u00e7alar\u0131ndan ”Hera”n\u0131n \u00f6zelliklerine benzemektedir. (Leycolcpo) (72) Bu s\u00f6zc\u00fc\u011f\u00fcn antik Grek dilindeki anlam\u0131, Adige dilindeki ”beyaz bilekli” anlam\u0131 ile ayn\u0131d\u0131r. Anne veya tanr\u0131\u00e7a k\u00fclt\u00fcne tap\u0131ld\u0131\u011f\u0131 \u00e7a\u011flar\u0131n \u00f6zelliklerini g\u00f6sterdi\u011fi bir ger\u00e7ektir. Kaidiuh, daha yak\u0131n \u00e7a\u011flarda Abaza-Adige destanlar\u0131na konu olma\u011fa ba\u015flam\u0131\u015ft\u0131r. Ad\u0131yiuh ve Psab\u0131da’n\u0131n her ikisi, destan kahramanlar\u0131n\u0131 bir arada toplayan ”Nart” \u00f6n ad\u0131n\u0131 kullanm\u0131\u015flard\u0131r. Destanlar \u00e7a\u011f \u00e7a\u011f belirginle\u015fmeye ba\u015flay\u0131nca \u015fiirin do\u011fu\u015funda, destan\u0131n temelini atan materyal olarak sayabilece\u011fimiz dize ve kafiye kavram\u0131 da do\u011fmaktad\u0131r. Olaylarda suje g\u00f6revi yapan kahramanlar, \u00e7o\u011funlu\u011fun i\u00e7inden se\u00e7kinle\u015ferek sivrilmektedir. Di\u011fer olaylar ve kahramanlar bu se\u00e7kinle\u015fen isimlerin etkisi ve g\u00f6lgesi alt\u0131nda kalarak karanl\u0131\u011fa itilmektedir. Dolay\u0131s\u0131yla destanla birlikte bir\u00e7ok ayr\u0131l\u0131klar ve y\u00fczy\u0131llara g\u00f6re farkl\u0131l\u0131klar do\u011fmaktad\u0131r.”\u00a0 (73)<\/p>\n Nart destanlar\u0131n\u0131n ba\u015f kahraman\u0131 Seteney’in teninin beyazl\u0131\u011f\u0131, berrakl\u0131\u011f\u0131 \u00fcnl\u00fcd\u00fcr. Abhaz Nart destanlar\u0131nda bu kahraman\u0131n teni, yeni mayalanm\u0131\u015f yo\u011furt gibi ak-pak olarak tan\u0131mlan\u0131r. Ten beyazl\u0131\u011f\u0131n\u0131n, Ad\u0131yiuh ve Seteney’in s\u00f6ylenen anlat\u0131m bi\u00e7imi a\u00e7\u0131s\u0131ndan anlam\u0131 vard\u0131r. Ancak, Seteney salt teninin g\u00fczelli\u011fi ile \u00fcnl\u00fc de\u011fildir. \u00dcn\u00fcn\u00fcn nedenlerinden biri de ak\u0131ll\u0131 ve bilge olu\u015fudur. Gelmi\u015f ge\u00e7mi\u015f t\u00fcm d\u00fcnya kad\u0131nlar\u0131ndan daha g\u00fczel ve daha bilgedir Seteney…<\/p>\n U\u00e7suz bucaks\u0131z anlat\u0131m\u0131yla Nart destanlar\u0131nda her y\u00fczy\u0131l\u0131n olaylar\u0131 ba\u015fka y\u00fczy\u0131llar\u0131 pe\u015finden s\u00fcr\u00fcklemi\u015ftir. Herhangi bir y\u00fczy\u0131l\u0131n kahraman\u0131n\u0131 ba\u015fka bir \u00e7a\u011fda daha de\u011fi\u015fik \u00f6zelliklerde bulmam\u0131z,\u00a0bu\u00a0nedenle m\u00fcmk\u00fcnd\u00fcr.<\/p>\n Herhangi bir \u00e7a\u011fda toplum a\u00e7\u0131s\u0131ndan de\u011fer ta\u015f\u0131yan bir olay veya bir \u00f6zellik, arkadan gelen \u00e7a\u011flarda topluma ters d\u00fc\u015fmektedir. Bu nedenle de bu olay, \u00f6zellik veya kahraman, daha sonraki \u00e7a\u011flarda yeni bir renk ve \u00f6zelli\u011fe b\u00fcr\u00fcnerek ya\u015famaktad\u0131r. Nart destanlar\u0131n\u0131n en eskilerinde toplumun ak\u0131l hocas\u0131 ve \u00f6nderi olan Seteney, ataerkil (patriyarkaf) d\u00fczenin kuruldu\u011fu \u00e7a\u011flarda g\u00fcc\u00fcn\u00fc ve \u00f6nemini yava\u015f yava\u015f yitirmektedir. Do\u011furmad\u0131\u011f\u0131 o\u011flu Sosr\u0131kua ”kad\u0131na dan\u0131\u015fmak anlams\u0131zd\u0131r” diye onu tersleyebilmektedir. G\u0131lgame\u015f’in tanr\u0131\u00e7a \u0130\u015ftar’\u0131 ”hi\u00e7 sayg\u0131 duymadan, ba\u011f\u0131rarak azarlarken” g\u00f6rd\u00fc\u011f\u00fcm\u00fcz sahnesi \u00e7ok ilgin\u00e7tir. Bu sahne ya\u015fam\u0131n patriyarkal (babaerkil) d\u00fczene do\u011fru yol ald\u0131\u011f\u0131 \u00e7a\u011flar\u0131 bize g\u00f6stermektedir. (74)<\/p>\n Destanlar\u0131n son \u00e7a\u011flar\u0131 Seteney’in b\u00fcy\u00fck \u00fcn\u00fcn\u00fc yok edememi\u015ftir. Destan tekstlerinden hi\u00e7birinde onun \u00f6l\u00fcm\u00fcn\u00fc anlatan bir \u00f6yk\u00fc yoktur. Daha yak\u0131n \u00e7a\u011flarda s\u00f6ylenen destanlarda Seteney \u00f6vg\u00fcs\u00fc, anneye duyulan sayg\u0131 \u00f6l\u00e7\u00fcs\u00fcnde ya\u015fam\u0131\u015ft\u0131r.<\/p>\n Son \u00e7a\u011flar destanlar\u0131nda daha yeni kahramanlar da yarat\u0131lm\u0131\u015ft\u0131r. Destan\u0131n en \u00fcnl\u00fc ismi Sosr\u0131kua, t\u00fcm destan \u00e7a\u011flar\u0131n\u0131 kapsayan kahramanl\u0131klar yapmaktad\u0131r. Ate\u015fi ve dar\u0131 tohumunu devlerden alarak Nart halk\u0131na vermektedir.<\/p>\n Nart halk\u0131n\u0131n d\u00fc\u015fman\u0131 olan devleri kesin bir yenilgiye u\u011fratmakta, kendisinden sonra gelen ku\u015faklara b\u00fcy\u00fck ve \u00fcnl\u00fc ismini arma\u011fan b\u0131rakmaktad\u0131r. Daha sonraki \u00e7a\u011flarda yarat\u0131lan pek b\u00fcy\u00fck kahramanl\u0131klar yoktur. Bu \u00e7a\u011flar\u0131n erkek kahramanlar\u0131n\u0131n u\u011fra\u015f\u0131lar\u0131 \u00f6\u00e7 almak, d\u00fc\u015fman\u0131n mal\u0131n\u0131, alt\u0131n ve g\u00fcm\u00fc\u015f\u00fcn\u00fc, kar\u0131s\u0131n\u0131, \u00e7oluk-\u00e7ocu\u011funu gasbetmek gibi olaylard\u0131r. Patriyarkal d\u00fczenin \u00f6zelliklerini g\u00f6steren Calejey’in babas\u0131 \u00c7amaz’\u0131n\u00a0 (A\u00e7 yipa \u00c7amaz: A\u00e7’\u0131n o\u011flu Camaz-Adige destanlar\u0131nda A\u015femez) \u00f6c\u00fcn\u00fc almas\u0131n\u0131 anlatan destan bu t\u00fcrdendir.<\/p>\n Halk arka arkaya gelen evrimle\u015fme a\u015famalar\u0131nda yenili\u011fe ve ilerlemeye y\u00f6neliktir. Art\u0131k, \u00fcnl\u00fc ”Nart Destanlar\u0131” \u00e7a\u011f\u0131 ge\u00e7mi\u015ftir. Bir Abaza atas\u00f6z\u00fc ”Nartlar\u0131n sonu gelirken, toplant\u0131lar\u0131 artt\u0131.” der. Mitolojideki Nartlar\u0131n sonu art\u0131k gelmi\u015ftir. Ancak, onlar\u0131n ismi, destanlar\u0131, tarihleri, etnografik \u00f6zellikleri ve \u00f6z k\u00fclt\u00fcrlerinin miras\u0131 olan ”Nart Destanlar\u0131” \u00f6l\u00fcms\u00fczle\u015fmi\u015ftir.<\/p>\n Notlar Çeviri: Yismeyl Özdemir Yamçı Dergisi, Mayıs 1977-Şubat 1978, s.97 Kuzey Kafkasya’nın diğer halklarında olduğu gibi Abaza halkının folklorunda de Nart destanları yaşar. Bu destanlardaki olaylarda, insan üstü gücü olan iri yapılı Nart kahramanlarının Kafkasya’nın ilk sahipleri oldukları, bunların arkasından gelen binlerce yüzyıl sonra normal insan kuşaklarının ortaya çıktığı anlatılmak istenmiştir. Destanlar kuşaktan kuşağa aktarılarak ve 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\nYam\u00e7\u0131 Dergisi, May\u0131s 1977-\u015eubat 1978, s.97<\/span><\/p>\n\n\n
\n <\/td>\n Abazaca<\/b><\/td>\n Asetince<\/b><\/td>\n<\/tr>\n \n <\/td>\n Sosr\u0131kua, Sasr\u0131kua<\/td>\n Sozryko<\/td>\n<\/tr>\n \n <\/td>\n Batraz, Bataraz<\/td>\n Batraz<\/td>\n<\/tr>\n \n <\/td>\n Camaz, A\u00e7amaz<\/td>\n A\u00e7amaz<\/td>\n<\/tr>\n \n <\/td>\n Xm\u0131\u015f, Xrm\u015f\u015f<\/td>\n Xam\u0131\u00e7<\/td>\n<\/tr>\n \n <\/td>\n Sosran, Sosranpa<\/td>\n Soslan<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n
\n\u011fhui-ra (yaz\u0131),
\ngru-ra (yazmak),
\n\u00e7’uagua-ra (\u00e7izmek)
\n\u015fua (mektup),
\n\u015fua-bg\u0131 (yaz\u0131 yaz\u0131lacak sayfa)<\/p>\n
\n\u011fhul-ra (yaz\u0131),
\n\u011fhu-ra (yazmak),
\n\u00e7’ua-(Aps\u0131wa)
\nA-\u015fu-k\u0131 (mektup),
\nA-\u00e7’ugua-ra (\u00e7izmek),
\n\u00e7’ua-gua (\u00e7iz)<\/p>\n
\nTx\u0131-\u011fhe\u00a0 (Abazaca’da; \u011fhu\u0131-ra): yaz\u0131 T
\nx\u0131n (Abazaca’da; \u00e7’ua-gua-ra):\u00a0yazmak<\/p>\n
\nO’al-deze: okumak<\/p>\n
\nO’era: okumak veya mektup<\/p>\n
\nTamam oldu Akhalar\u0131n yap\u0131t\u0131
\nKul\u00fcbeler boyunca s\u0131\u011f\u0131rlar kesip yemek yediler.
\n\u015earap ta\u015f\u0131yan bir hayli gemi geldi Lemnos’tan
\n\u015earab\u0131 lasan o\u011flu Euneos g\u00f6nderiyordu”<\/p>\n
\nAbaza Nart destanlar\u0131, ba\u015fka destanlarda g\u00f6r\u00fclmeyen \u00f6zellikler ta\u015f\u0131sa bile k\u00f6ken olarak kendine yak\u0131n di\u011fer halk destanlar\u0131na \u00e7ok benzer. Kuzey Kafkasya halk destanlar\u0131n\u0131n t\u00fcm\u00fcnde g\u00f6r\u00fclen mitoloji kahraman\u0131 Sosr\u0131kua’n\u0131n \u00f6zelliklerinde, baz\u0131 bilginler g\u00fcne\u015f motifinin izlerini bulmaktad\u0131r. (\u00d6rne\u011fin; George Dumesil, N. \u0130. Abayev. Sosr\u0131kua’n\u0131n ta\u015ftan do\u011fu\u015fu, Nart halk\u0131na ate\u015fi getirirken devi buzlar\u0131n i\u00e7ine atarak yenisi motifleri gibi.) (49)<\/p>\n
\n(*)<\/strong> TI\u011eU\u00a0 Vladimir’in\u00a0Abazinski Narodny Epoc – \u00c7erkessk, 1975 yap\u0131t\u0131ndan. Yaz\u0131da ve destanlarda ge\u00e7en Abaza deyimi, yaln\u0131z (A\u015fua-A\u015fka-r\u0131ua) Abazalar\u0131 i\u00e7indir. Bu boylar bug\u00fcnk\u00fc Kara\u00e7ay-\u00c7erkessk \u00d6zerk B\u00f6lgesi’nde ve T\u00fcrkiye’de Uzunyayla-Sivas-Yozgat k\u00f6ylerinde ya\u015famaktad\u0131r. Abhazya \u00d6zerk Cumhuriyeti ise Apsuwa (Abhaz) olarak i\u015flenmi\u015ftir.
\n(**) <\/strong>Ya\u011fmur duas\u0131na \u00e7\u0131k\u0131\u015ftan \u00f6nce yap\u0131lan yortu bi\u00e7imindeki g\u00f6sterinin ad\u0131 ve bu g\u00f6steride s\u00f6ylenen \u015fark\u0131. (Adige’cede Hantsa gua\u015fe.)
\n
\nKaynak\u00e7a
\n1.<\/strong> A. \u00c7ikobava – G.V. Rugave – Z.N. Kera\u015feva, \u00c7erkes Dilinin Grameri, Maykop-1966,\u00a0 II. sayfa.
\n2.<\/strong> N.F. Dubrovin, Kafkasya’da Rus Sava\u015flar\u0131 ve Egemenli\u011fi Tarihi, SP.-b, 1871, 2. b\u00f6l\u00fcm, 23-26. sayfalar.
\n3.<\/strong> Ketavana\u00a0\u00a0 Lomta\u00fcdze, Abhaz Dili, Tabanta Dialekti Tekstierle birlikte\u00a0 Tiflis-1944, (G\u00fcrc\u00fcce)
\n3. <\/strong>Ketavana Lomtatidze, A\u015fkar\u0131ua Diyalekti, Di\u011fer Adige-Ahbaz Dilleri Aras\u0131ndaki Yeri (Tekstlerle birlikte) Tiflis-1954, (G\u00fcrc\u00fcce)
\n4.<\/strong> Ketevana Lomtatidze, Abazaca Tabanta Diyalekti, TifIits-1944, 97-98. sayfalar.
\n5.<\/strong> Ayn\u0131 yap\u0131t\u0131n 59. sayfas\u0131.
\n6.<\/strong> Ayn\u0131 yap\u0131t\u0131n 113-117. sayfalar\u0131.
\n7.<\/strong> Ketavana Lomtatidze, A\u015fkar\u0131va Dialektinin Abhaz-Adige Dillerindeki Yeri, 1954-Tiflis, 83-85. sayfalar.
\n8.<\/strong> Nart Sosr\u0131kua ”\u00c7erkes Khap\u015f\u0131” Gazetesi 117 (355) say\u0131s\u0131, 25 Nisan 1941.
\n9. <\/strong>Sosr\u0131kua ile Sotra\u015f ”\u00c7erkes Khap\u015f\u0131” gazetesi 30 (425) say\u0131s\u0131, 9.3.1041.
\n10.<\/strong> Sosr\u0131kua ile Sosran, ”\u00c7erkes Khap\u015f\u0131” gazetesi 45 (440) say\u0131s\u0131, 13.4.1941.
\n11.<\/strong> Sosr\u0131kua \u0130le \u00d6nc\u00fc Atl\u0131, ”\u00c7erkes Khap\u015f\u0131” gazetesi, 49 (445) say\u0131s\u0131, 25 Nisan 1941,
\n12.<\/strong> Sosr\u0131kua ile K\u00f6r Dev ”\u00c7erkes Khap\u015f\u0131” gazetesi, 60 (456) say\u0131s\u0131, 21 May\u0131s 1941.
\n13.<\/strong> Vj. Abayev; Asetin Di\u00fc ve Folkloru, M-L, 1*19, 30. sayfa.
\n14.<\/strong> V.i. Abayev, ayn\u0131 yap\u0131t, 87 sayfa
\n15.<\/strong> N.Y. Marr, (Yafet Kafkasya ile etnik a\u00e7\u0131dan Akdeniz k\u00fclt\u00fcr\u00fcn\u00fcn do\u011fu\u015fu) 1933, 83. sayfa.
\n16.<\/strong> Ayn\u0131 yap\u0131t\u0131n 83. Sayfas\u0131.
\n17.<\/strong> Ambrogio Donini, Halklar, \u0130doller, Tanr\u0131lar ve Dinler Tarihi (\u0130talyanca’dan\u00a0 \u00e7evirme) M-1966, 107-108. sayfalar.
\n18.<\/strong> Julius Meszaro\u015f, Die Pakhy-Spache Chicago, 1934, 5. ve 6. sayfalar.
\n19.<\/strong> Ayn\u0131 yap\u0131t\u0131n ayn\u0131 sayfalar\u0131.
\n20.<\/strong> A.S. \u00c7ikobava, G\u00fcrc\u00fc Dili, SSCB. Halklar\u0131n\u0131n Dilleri IV. tekst, Iber-Kafkas Dilleri, M. 1967, 22. Sayfa.
\n21.<\/strong> Y.A. Fedorov, Bat\u0131 Kafkasya’n\u0131n Toponomisi, Etnoloji ve Tarihi Kara\u00e7ay \u00c7erkessk Tarihinden al\u0131nm\u0131\u015ft\u0131r” K.C.N.T.T.\u00a0 VIII. bas\u0131m Tarih Serisi, \u00c7erkessk 1974.
\n22.<\/strong> Atnbrogio Donini, ad\u0131 ge\u00e7en eser, 45-46. sayfalar.
\n23.<\/strong> G.F. Tur\u00e7aninov, Kafkasya ve Do\u011fu Avrupa Halklar\u0131n\u0131n Yaz\u0131lar\u0131 ve Dillerinin ge\u00e7mi\u015fi, L 1971, 18-19. sayfalar.
\n24.<\/strong> I.M. Dyakonov, G\u0131lgame\u015f Destan\u0131 M-L, 1961, 91. sayfa.
\n25. <\/strong>Ayn\u0131 yap\u0131t.
\n26.<\/strong> N. \u015etal, \u00d6ns\u00f6z, Homeros-\u0130lyada, \u00c7ev. N.i. Gnedi\u00e7, M-1960, 8. sayfa.
\n27.<\/strong> P. Grintser, B\u00fcy\u00fck Destan \u0130liada-Mahabhara-Ramanya (Sanskrit-\u00e7e’den \u00e7evirme) M-1974, 8. sayfa.
\n28.<\/strong> G\u0131lgame\u015f Destan\u0131, M-L. 1961.
\n29.<\/strong> A. Donini, Adige\u00e7en yap\u0131t, 122. sayfa.
\n30.<\/strong> P. Grintser, Adige\u00e7en yap\u0131t, 8. sayfa.
\n31.<\/strong> V.\u0130. Abayev, Nart Destanlar\u0131, \u0130zvestiya, SON\u0130\u0130, X. Cilt, I. bask\u0131, Ozanjikau, 1945, 21. sayfa.
\n32<\/strong>. V.\u0130. Abayev, Adige\u00e7en yap\u0131t, 22. sayfa.
\n33.<\/strong> A.F. Losev, Homeros-M.-1960, 5. sayfa.
\n34.<\/strong> M.i. M\u0131jayev, \u00c7erkes Mitolojisi \u00fczerine \u015fiirler, \u00c7erkessk, 1973, 29. sayfa.
\n35.<\/strong> M.i. M\u0131jayev, Adige\u00e7en yap\u0131t, 29. sayfa.
\n36.<\/strong> Mitolojik S\u00f6zl\u00fck, Leningrad, 1961, 281. sayfa.
\n37.<\/strong> A. Donini, Adige\u00e7en yap\u0131t 85. sayfa.
\n38.<\/strong> A. Donini Adige\u00e7en yap\u0131t 85. sayfa.
\n39.<\/strong> A. Donini, Adige\u00e7en yap\u0131t, 85. sayfa.
\n40.<\/strong> N.F. Dobrovin, Adige\u00e7en yap\u0131t, 39. sayfa.
\n41.<\/strong> A.Donini, Adige\u00e7en yap\u0131t, 119. sayfa.
\n42<\/strong>. N.S. Petrovski, K\u0131pti (Kopt) dili Leningrad, 1958, 69. sayfa. \u2014 Wa-cfer\u2014 G. Till, Koptiche\u00a0 Gran\u0131matik Leipzig, 1961, 330 sayfa.
\n43.<\/strong> N. Dubrovin, Adige\u00e7en yap\u0131t, 12. sayfa.
\n44.<\/strong> Homeros, iliada, M-1960, 124. sayfa.
\n45. <\/strong>G\u0131lgame\u015f Destan\u0131, M-L-1961, 62. sayfa. 4C. Ayn\u0131 yap\u0131t\u0131n 77. sayfas\u0131.
\n47. <\/strong>A.F. Losev, Homeros, M-1960, 22. sayfa.
\n48.<\/strong> U.B. Dalgat, \u00c7ecen-tngu\u015f’lar\u0131n Kahramanl\u0131k Destanlar\u0131, M-1972, 91.
\n49.<\/strong> V.I. Abayev, Nartlar\u0131n Destan\u0131, \u0130zvestiya, SONU, X. cilt, I. bas\u0131m, Dzaudjikau, 1945, 51. sayfa.
\n50.<\/strong> A. Donini, ad\u0131gc\u00e7en yap\u0131t, 91. sayfa.
\n51. <\/strong>A. Donini, Adige\u00e7en yap\u0131t, 92. sayfa.
\n52.<\/strong> \u015e.H. Salakay, Abhaz Halk\u0131n\u0131n Kahramanl\u0131k Destan\u0131, Tiflis, 1966, 50. sayfa.
\n53.<\/strong> A. Donini, Adige\u00e7en yap\u0131t, 46. sayfa.
\n54.<\/strong> A. Donini, Adige\u00e7en yap\u0131t, 93. sayfa.
\n55.<\/strong> G.V. Rogava, \u00c7erkes s\u00f6z\u00fc (Yaz\u0131s\u0131) etimolojisi i\u00e7in I. KY. II. Cilt, Tif\u00fcs, 1948, 4a sayfa.
\n56.<\/strong> G.V. Rogava, Adige (\u00c7erkes Dillerindeki \u0130simlerin K\u00f6keni, Gram-matik S\u0131n\u0131flar\u0131n Kategorileri Hakk\u0131nda Ara\u015ft\u0131rma, Tiflis, 1956, 6. sayfa.
\n57.<\/strong> G.V. Rogava,\u00a0\u00a0\u00a0 Adige Dilinin Yaz\u0131s\u0131\u00a0\u00a0 Hakk\u0131nda \u0130.K.Y. II. Cilt. 48. sayfa
\n58.<\/strong> V,\u0130. Abayev,\u00a0 Nart Destanlar\u0131, izvestiya,\u00a0 SON\u0130I, X.\u00a0 cilt, I.\u00a0 bask\u0131, Dzaudjikau 1945, 47. sayfa.
\n59.<\/strong> M.A. Kumahov, Adige-Abhaz Destan Kahraman\u0131n\u0131n isminin etimolojisi \u00fczerine (Nartlarla ilgili yaz\u0131lar-Kafkas Halk Destanlar\u0131) M-1969, s. 509.
\n60.<\/strong> Ayn\u0131 yap\u0131t\u0131n ayn\u0131 sayfas\u0131.
\n61.<\/strong> Bak. T.A. Guriyev, Destan ismi ”Sor\u0131kua” ismini yaratan \u0130ber-Kafkas dillerinin tarihi benze\u015fimi, kar\u015f\u0131l\u0131kl\u0131 anla\u015f\u0131lmas\u0131 ve regional a\u00e7\u0131dan bilimsel yakla\u015f\u0131m. Kafkasya’da anla\u015fabilen diller hakk\u0131nda ara\u015ft\u0131rma, Orjonikidze, 1973, 78. sayfa.
\n62.<\/strong> N.S, Petrov, Kopt (Kski M\u0131s\u0131r) dili, Leningrad, 1958, 69. sayfa.
\n63.<\/strong> Bak. \u0130.M. Dyakonov, G\u0131lgame\u015f Destan\u0131, M-L-196\u0130, 1021-1030 sayfalar.
\n64.<\/strong> A. Donini, Adige\u00e7en yap\u0131t, 121. sayfa.
\n65<\/strong>. N.Y.\u00a0 Marr,\u00a0 Kabardey-Abhaz Dillerinden ana\u00e7 ba\u015flatma bi\u00e7imleri, Derleme, Abhaz Dili ve Tarihi M-1938, 344. sayfa.
\n66.<\/strong> V.\u0130. Abayev Asetin Dilinin Tarihi, Etnoloji ve S\u00f6zl\u00fc\u011f\u00fc, II. cilt, 219. sayfa, Leningrad, 1973.
\n67.<\/strong> \u2014 Kornemiy Tatsit, ”\u0130ki Ciltten olu\u015fan \u00d6devler” I. Cilt-Y\u0131ll\u0131k \u2014 D\u00fc\u015f\u00fcn (Felsefe) yaz\u0131lar\u0131 84. sayfa. L-1970.
\n68.<\/strong> N.F. Dobrovin,\u00a0 ad\u0131gcn yap\u0131t 27. sayfa.
\n69.<\/strong> V.i. Abayev, Nart Destanlar\u0131, \u0130zvestiya, SON\u0130\u0130, 10. cilt, I.\u00a0\u00a0 bask\u0131, Dzaudjikau, 1945, 37. sayfa. Ayn\u0131 yazar\u0131n ”Asetin\u0130erde\u00a0\u00a0\u00a0 Akrabal\u0131k Ara\u015ft\u0131rmalar\u0131 ve \u0130simler, Engels ve Dil \u00d6\u011frenimi” M-1972, 236. sayfa.
\n70.<\/strong> A. Donini, ad\u0131 ge\u00e7en yap\u0131t 92. sayfa.
\n71.<\/strong> G\u0131lgan\u0131eg Destan\u0131 M-L-1961, 29. sayfa.
\n72.<\/strong> A.A. Tahu \u2014 Godi, Homeros’un \u0130liada’da kulland\u0131\u011f\u0131 \u015fiir dilinin mitolojiye katk\u0131lar\u0131 ”Antik \u00c7a\u011fdan g\u00fcn\u00fcm\u00fcze dek” Moskova, 1971, 20i). sayfa.
\n73.<\/strong> Vj. Abayev, Nart Destanlar\u0131, izvestiya, SON\u0130\u0130, X. cilt, I.\u00a0\u00a0\u00a0 bask\u0131, 1945, s. 21.
\n74.<\/strong> G\u0131lgame\u015f Destan\u0131, M-L-1961, 41. sayfa.<\/p>\n","protected":false},"excerpt":{"rendered":"