{"id":8039,"date":"2019-03-09T18:21:28","date_gmt":"2019-03-09T18:21:28","guid":{"rendered":"http:\/\/circassiancenter.com\/tr\/?p=8039"},"modified":"2019-03-09T18:25:20","modified_gmt":"2019-03-09T18:25:20","slug":"nartlar-adige-yigitlik-destani","status":"publish","type":"post","link":"https:\/\/www.circassiancenter.com\/tr\/nartlar-adige-yigitlik-destani\/","title":{"rendered":"NARTLAR: AD\u0130GE Y\u0130\u011e\u0130TL\u0130K DESTANI"},"content":{"rendered":"

\"\"<\/p>\n

HADE\u011eAL Asker <\/b> \u00a0(<\/span>\u0425\u042c\u0410\u0414\u042d\u0413\u042a\u0410\u041b1\u042d \u0410\u0441\u043a\u044d\u0440)<\/span>
\n\u00c7eviri: HAP\u0130 Cevdet Y\u0131ld\u0131z<\/p>\n

\u00d6NS\u00d6Z
\n<\/b>
\nUluslar\u0131n, uzun ge\u00e7mi\u015flerini, ya\u015fay\u0131\u015f bi\u00e7imlerini ve nelerle u\u011fra\u015ft\u0131klar\u0131n\u0131, geleneklerini, \u00a0neler d\u00fc\u015f\u00fcnd\u00fcklerini, olaylar\u0131 yorumlama tarzlar\u0131n\u0131, ama\u00e7lar\u0131n\u0131 ve d\u00fcnya g\u00f6r\u00fc\u015flerini sergileyen ilgin\u00e7 s\u00f6ylentileri vard\u0131r.<\/p>\n

Bu s\u00f6ylentiler, yaz\u0131l\u0131 birer tarihsel belge de\u011ferinde olmasalar da Karl Marks\u2019\u0131n dedi\u011fi gibi, ger\u00e7ek\u00e7i yanlar ta\u015f\u0131malar\u0131 ile uluslar\u0131n ge\u00e7mi\u015flerinin ayd\u0131nlat\u0131lmas\u0131nda birer \u201cayna\u201d g\u00f6revi de g\u00f6r\u00fcrler. Bu t\u00fcr s\u00f6ylentilerden Adigelerde en \u00e7ok bulunmakta olanlara \u201cNartlar\u201d<\/b> ad\u0131 verilir. Nartlar, K\u0131rg\u0131zlar\u0131n \u201cManas\u201d, Kalm\u0131klar\u0131n \u201cCangar\u201d ve Ermenilerin \u201cDavid Sasun\u201d destanlar\u0131 gibi d\u00fcnya k\u00fclt\u00fcr\u00fcn\u00fcn zenginle\u015fmesinde b\u00fcy\u00fck bir yer tutmaktad\u0131rlar.<\/p>\n

Nartlara ili\u015fkin \u015fark\u0131<\/b> (\u043e\u0440\u044d\u0434-uered) ve \u00f6yk\u00fcler<\/b> (\u0445\u044a\u0438\u0448\u044a\u044d-xhice) yeterince derlenip yay\u0131nlanabilecek olursa, yaz\u0131l\u0131 bir tarih b\u0131rakmam\u0131\u015f olan Adige halk\u0131n\u0131n tarihinin ayd\u0131nlanmas\u0131nda b\u00fcy\u00fck bir g\u00f6rev yerine getirilmi\u015f olacakt\u0131r.<\/p>\n

Adige destan\u0131n\u0131n b\u00fct\u00fcn tekstlerinin derlenip topland\u0131\u011f\u0131n\u0131, halk aras\u0131ndaki varl\u0131\u011f\u0131n\u0131, geni\u015fli\u011fini ve zenginli\u011fini g\u00f6sterecek ve tam bir bilgi sunacak bir yay\u0131n\u0131n ortaya kondu\u011funu s\u00f6yleme iddias\u0131nda de\u011filiz. Bu nedenle uzun y\u0131llar boyunca derlenebilmi\u015f olan Nart \u015fark\u0131 ve \u00f6yk\u00fclerini yedi ciltte toplanmak \u00fczere yay\u0131nlamay\u0131 kararla\u015ft\u0131rd\u0131k.<\/p>\n

Ciltlerimize al\u0131nan par\u00e7alar, daha \u00e7ok Adigey, K\u0131y\u0131boyu Shapsughya, Kabardey-Balkarya<\/b> ve Kara\u00e7ay-\u00c7erkesya<\/b> b\u00f6lgelerinden derlenmi\u015ftir; ayr\u0131ca d\u0131\u015f \u00fclkelerden (Suriye, \u00dcrd\u00fcn, L\u00fcbnan vb ) derlenenleri de bunlara katt\u0131k. <\/b><\/p>\n

Askerbiy \u015eorten ve Z\u0131ramuk Kardengu\u00e7<\/b> (\u041a\u044a\u044d\u0440\u0434\u044d\u043d\u0433\u044a\u0443\u0448l \u0417\u044b\u0440\u0430\u043c\u044b\u043a\u0443;Qarden\u011fucv Z\u0131ram\u0131ku), Nart destan\u0131 par\u00e7alar\u0131n\u0131n derlenip yay\u0131nlanmas\u0131nda uzun y\u0131llardan beri \u00e7aba g\u00f6stermi\u015f olan ki\u015filerin ba\u015f\u0131nda gelmektedirler.<\/p>\n

Adige Nart s\u00f6ylentilerini yay\u0131nlamak \u00fczere harekete ge\u00e7ti\u011fimizde, izleyece\u011fimiz yol (y\u00f6ntem) konusunda uzman biliminsanlar\u0131na dan\u0131\u015ft\u0131k. Eldeki par\u00e7alar SSCB (Sovyetler Birli\u011fi) Bilimler Akademisi\u2019ne ba\u011fl\u0131 D\u00fcnya Edebiyat\u0131n\u0131 Ara\u015ft\u0131rma Enstit\u00fcs\u00fc\u2019nde g\u00f6r\u00fc\u015f\u00fcld\u00fc, oras\u0131n\u0131n biliminsanlar\u0131 bize yard\u0131m ettiler ve yol g\u00f6sterdiler. Ayr\u0131ca G\u00fcrcistan Bilimler Akademisi \u00fcyelerinden Prof. M. Y. \u00c7ikovani<\/b> de bize b\u00fcy\u00fck bir yard\u0131mda bulundu.<\/p>\n

1946-68 y\u0131llar\u0131 aras\u0131nda Nartlara ili\u015fkin Adige s\u00f6ylentilerini derleyip toplayan ve onlar\u0131 yedi cilt halinde yay\u0131na haz\u0131rlayan, giri\u015f b\u00f6l\u00fcm\u00fcn\u00fc, par\u00e7alar\u0131n kimlerden ve nas\u0131l derlendi\u011fini, ozanlar\u0131m\u0131z ile s\u00f6ylentileri yazd\u0131ran \u00f6yk\u00fcc\u00fclerin k\u0131sa ya\u015fam\u00f6yk\u00fclerini kaleme alan da dilbilimleri uzman\u0131 Asker Hade\u011fal<\/b>\u2019dir (\u0425\u044c\u0430\u0434\u044d\u0433\u044a\u0430\u043bl\u044d\u00a0 \u0410\u0441\u043a\u044d\u0440\/Hade\u011falve Asker).<\/p>\n

\u0130lk ciltte \u015f\u00f6ylesine bir s\u0131ralama izlenmi\u015ftir: \u201c\u00d6ns\u00f6z\u201d\u00fcn ard\u0131ndan geni\u015f bir a\u00e7\u0131klama bi\u00e7iminde\u00a0 \u201cNartlar\u201d<\/b> ba\u015fl\u0131kl\u0131 giri\u015f b\u00f6l\u00fcm\u00fc<\/b> gelmektedir. Bunu ayr\u0131 ayr\u0131 \u201cpar\u00e7alar\u201d<\/b> (tekstler) izlemektedir. Ard\u0131ndan notas\u0131 da verilen \u015fark\u0131lar (o\u0440\u044d\u0434\u044b\u0448\u044a\u043e- uered\u0131cue) verilmektedir. En sonunda da \u201c\u015eark\u0131c\u0131lar\u0131m\u0131z ve \u00d6yk\u00fcc\u00fclerimiz\u201d<\/b> ile \u201cKaynaklar\u201d<\/b> adl\u0131 b\u00f6l\u00fcmler bulunmaktad\u0131r.<\/p>\n

\u0130kinci ciltte ise, Kabardey-Balkarya<\/b> ve Kara\u00e7ay-\u00c7erkesya<\/b>\u2019da kullan\u0131lan Kabardey edebiyat dili<\/b> ile yaz\u0131lm\u0131\u015f \u201cAdige Nartlar\u0131\u201d<\/b> ba\u015fl\u0131kl\u0131 bir inceleme yaz\u0131s\u0131 yer alm\u0131\u015ft\u0131r.<\/p>\n

B\u00f6ylece\u00a0 \u201cNartlar\u201d ad\u0131 verilen Adige s\u00f6ylentileri, de\u011fi\u015fik s\u00f6yleni\u015f bi\u00e7imleriyle, oldu\u011fu gibi ve her \u015feyiyle, yedi cilt (\u015fimdi sekiz cilt -\u00e7.n.) halinde, \u00a0bilimle u\u011fra\u015fan ve halk k\u00fclt\u00fcr\u00fcne ilgi duyan herkese sunulmak \u00fczere ilk kez Adige Bilimsel Ara\u015ft\u0131rma Enstit\u00fcs\u00fc taraf\u0131ndan yay\u0131nlanmaktad\u0131r.<\/p>\n

Adige Bilimsel Ara\u015ft\u0131rma Enstit\u00fcs\u00fc.
\nMaykop, 1968<\/p>\n

NARTLAR<\/b><\/p>\n

Nartlar \u00fczerine Adigelerce (\u00c7erkeslerce) \u00fcretilen \u015fark\u0131<\/b> (uered\/\u043e\u0440\u044d\u0434-chant), t\u00fcrk\u00fc<\/b> (p\u015f\u0131natl\/\u043f\u0449\u044b\u043d\u0430\u043b\u044a-byline) ve s\u00f6zl\u00fc \u00f6yk\u00fcler<\/b> (xhice\/\u0445\u044a\u0438\u0448\u044a\u044d-l\u00e9gende) Adige Yi\u011fitlik<\/b> Destan\u0131 \u201cNartlar\u201d\u0131<\/b> olu\u015fturur. \u00a0Nartlar \u00e7ok eski, yani Milat \u00f6ncesi d\u00f6nemlerde ba\u015flayan, \u00a0ku\u015faktan ku\u015fa\u011fa aktar\u0131larak g\u00fcn\u00fcm\u00fcze gelen ve bu arada, \u00e7a\u011flar boyunca geli\u015fimini de s\u00fcrd\u00fcrm\u00fc\u015f olan b\u00fcy\u00fck bir destan-epope varl\u0131\u011f\u0131d\u0131r.<\/p>\n

Biz, bu yaz\u0131da, destan\u0131n b\u00fct\u00fcn sorunlar\u0131n\u0131 ele almak ve onlara \u00e7\u00f6z\u00fcmler getirmek gibi bir ama\u00e7 ta\u015f\u0131m\u0131yoruz; biz, Adige destan\u0131n\u0131n, yaln\u0131zca birka\u00e7 y\u00f6n\u00fc \u00fczerinde durmak istiyoruz. Burada, daha \u00e7ok, \u00a0destan\u0131n i\u00e7eri\u011fi, \u00e7\u0131k\u0131\u015f yeri, boyutu ve destan b\u00f6l\u00fcmlerinin \u201cya\u015f\u0131\u201d\u00a0 \u00fczerine kan\u0131lar\u0131m\u0131z\u0131 sunmaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

Adige destan\u0131, Adige topluluklar\u0131n\u0131n bebeklik d\u00f6neminin \u015fark\u0131s\u0131, tarihi, olaylar\u0131 kavrama ve yorumlama yetene\u011fi, bilgeli\u011fi ve d\u00fc\u015f\u00fcnce d\u00fczeyidir. Destan\u0131m\u0131z, tarihten \u00f6nceki Adigelerin \u00f6yk\u00fcs\u00fc, karakteri, sabretme g\u00fcc\u00fc, bereket ve verimlili\u011fi, toplumsal ili\u015fkileri, geli\u015fmi\u015f insanl\u0131k anlay\u0131\u015flar\u0131, \u00a0d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ile sanatsal d\u00fczeylerinin bir anlat\u0131m\u0131d\u0131r.<\/p>\n

Destan\u0131 \u201cAdige\u201d<\/b> (\u00c7erkes) ad\u0131 alt\u0131nda sunmam\u0131z, yarat\u0131lmas\u0131nda b\u00fct\u00fcn Adige topluluklar\u0131n\u0131n (\u043b\u044a\u044d\u043f\u043a\u044a;tlepq)\u00a0\u00a0 eme\u011finin bulunmas\u0131, \u00a0t\u00fcm\u00fcn\u00fcn \u00fcr\u00fcn\u00fc ve yararland\u0131\u011f\u0131 ortak bir yap\u0131t\u0131, Adige topluluklar\u0131n\u0131n ilgin\u00e7 \u00f6yk\u00fcs\u00fc ve tarihi olmas\u0131 gibi nedenlere dayanmaktad\u0131r.<\/p>\n

\u201cAdige (\u00c7erkes ) topluluklar\u0131\u201d olarak da Abzegh (A\u0431\u0434\u0437\u0430\u0445\/Abdzax), Bjedugh (\u0411\u0436\u044a\u044d\u0434\u044b\u0433\u044a\u0443), Besleney, Natuhay (\u041d\u044d\u0442\u044b\u0445\u044a\u0443\u0430\u0439-Net\u0131xhuadj), Shapsugh (\u0428\u0430\u043f\u0441\u044b\u0433\u044a), Hak\u2019u\u00e7 (\u0425\u044c\u0430\u043al\u0443\u0446\u0443;Hakvutsu), K\u2019emguy(\u041al\u044d\u043c\u0433\u0443\u0439), Kabardey, Hatukay(\u0425\u044c\u0430\u0442\u0438\u043a\u044a\u0443\u0430\u0439\/Hatiquay), Mamh\u0131gh (\u041c\u0430\u043c\u0445\u044b\u0433\u044a) ve Yegerukaylar\u0131 (\u0415\u0434\u0436\u044d\u0440\u044b\u043a\u044a\u0443\u0430\u0439\/Yedjer\u0131quay) say\u0131yoruz.<\/p>\n

\u201cNartlar\u201d s\u0131n\u0131fs\u0131z toplumun destan\u0131d\u0131r.
\n<\/b>
\nKarl Marks’a g\u00f6re, destan ya\u015fam\u0131n bir \u00fcr\u00fcn\u00fcd\u00fcr ve ya\u015fam\u0131 yans\u0131t\u0131r. Adige destan\u0131n\u0131 yeterince kavramak i\u00e7in, destan\u0131 yaratan Adigelerin \u00f6zelliklerini de \u00f6\u011frenmek gerekir.<\/p>\n

G. V. Novitski’ye g\u00f6re, 1830’da Adigey’de (\u00c7erkesya) 1 milyon 082 bin 200 Adige\u00a0 bulunuyordu. (Bkz. gl. z. \u201dKubanskie oblastn\u0131e vedomosti\u201d, No 38, 1884) (Asl\u0131nda Adige n\u00fcfusu 2 milyon dolay\u0131nda idi. bkz. Adigey, internet -\u00e7.n.) \u015eimdi\u00a0 sava\u015f ve k\u0131tl\u0131k art\u0131\u011f\u0131 olarak 700 bin (2002\u2019de 720 bin -\u00e7.n.)\u00a0 kadar bir Adige n\u00fcfus, K\u0131y\u0131boyu Shapsughya (\u0425\u044b1\u0443\u0448\u044a\u043e \u0428\u0430\u043f\u0441\u044b\u0433\u044a\u044d;12 bin; 1924-45 y\u0131llar\u0131 aras\u0131nda Karadeniz k\u0131y\u0131s\u0131nda bir “Shapsugh Ulusal Rayonu”<\/b> vard\u0131 ama 1945’te cezaland\u0131r\u0131lan ve\u00a0 bir b\u00f6l\u00fcm\u00fc\u00a0 y\u00f6resinden s\u00fcr\u00fclen Adige-Shapsughlara, \u015fimdiye de\u011fin gasp edilmi\u015f olan tarihi topraklar\u0131 ve \u00f6zerklikleri\u00a0 geri verilmedi ama Rusya Federasyonu\u2019nda, 1999\u2019da \u00e7\u0131kar\u0131lan bir yasa ve ona dayanan bir h\u00fck\u00fcmet karar\u0131yla Shapsughlara “k\u00fc\u00e7\u00fck bir\u00a0 yerli toplumu”<\/b>\u00a0 stat\u00fcs\u00fc <\/b>verildi -\u00e7.n.), Adigey (110 bin;1922’den beri bir \u00f6zerk oblast iken, 3 Temmuz 1991’de cumhuriyet oldu -\u00e7.n.), \u00c7erkesya (50 bin;1922\u2019de Kara\u00e7ay-\u00c7erkes \u00d6zerk Oblast\u0131 olarak kuruldu, 1926’da\u00a0 oblast\u0131n b\u00f6l\u00fcnmesiyle bir ulusal okrug, 1928’de de \u00c7erkesya \u00d6zerk Oblast\u0131\u00a0 oldu;bu yer, 1943’te s\u00fcr\u00fclen ve 1957’de s\u00fcrg\u00fcnden geri getirilen ve halk\u0131na geri verilen\u00a0 eski Kara\u00e7ay\u00a0 \u00f6zerk oblast\u0131 topraklar\u0131 ile birle\u015ftirilerek, \u00a0iki etnik adl\u0131 “Kara\u00e7ay-\u00c7erkes \u00f6zerk oblast\u0131”, 1922-1926 y\u0131llar\u0131 aras\u0131nda oldu\u011fu gibi yeniden olu\u015fturuldu, \u00a0oblast, 3 Temmuz 1991’de\u00a0 cumhuriyet yap\u0131ld\u0131 -\u00e7.n.), Kabardiya (500 bin; Balkarlar\u0131n s\u00fcrg\u00fcne g\u00f6nderilmeleri ve \u00f6zerkliklerine son verilmesi sonucu, 1944\u2019ten beri tek etnik adl\u0131 bir Kabardey Cumhuriyeti iken, l957\u2019de, 1944 \u00f6ncesinde oldu\u011fu gibi, Kabardiya, s\u00fcrg\u00fcnden geri getirilen\u00a0 ve halk\u0131na geri verilen eski Balkarya topraklar\u0131 ile birle\u015ftirilerek, \u00a0iki etnik adl\u0131 Kabardey-Balkar Cumhuriyeti\u00a0 yap\u0131ld\u0131 -\u00e7.n.), \u00a0Krasnodar Kray<\/b>\u2019\u0131n Uspensk rayonu i\u00e7indeki \u015eha\u015fef\u0131j <\/b> (\u0428\u044a\u0445\u044c\u0430\u0449\u044d\u0444\u044b\u0436\u044c)\u00a0 k\u00f6ylerinde<\/b> (\u00fc\u00e7 k\u00f6y: 1. \u015eha\u015fef\u0131j<\/b> ya da Urup<\/b>; 2. Be\u00e7m\u0131zey<\/b> ya da Kanoko<\/b> ve 3. Kur\u011foko<\/b> k\u00f6y\u00fc -\u00e7.n.), Kuzey<\/b> Osetya-Alanya Cumhuriyeti<\/b>\u2019nin Mozdok rayonu<\/b> ile Stavropol Kray\u2019\u0131n Kursk rayonu\u2019nda<\/b> ya\u015famaktad\u0131r.<\/p>\n

Adigeler Kafkasya\u2019da en \u00e7ok \u015e\u2019a\u00e7e<\/b> (\u0428\u044a\u0430\u0447\u044d-So\u00e7i) metropolitan alan\u0131nda, Tuapse<\/b>, \u00a0Maykop<\/b> (\u041c\u044b\u0435\u043a\u044a\u0443\u0430\u043f\u044d), \u015e\u0131thale<\/b> (\u0428\u044b\u0442\u0445\u044c\u0430\u043b\u044d\/Belore\u00e7ensk), Adigekale<\/b> (Adigeysk\/\u0410\u0434\u044b\u0433\u044d\u043a\u044a\u0430\u043b\u044d), Lebap<\/b> (Ust-Labinsk), \u00a0Krasnodar<\/b>, Armavir<\/b> (\u0415\u0440\u043c\u044d\u043b\u043a\u044a\u0430\u043b\u044d) (1), \u00c7et\u0131v\u0131n<\/b> (Labinsk -\u00e7.n.), \u015eerceskale<\/b> (\u0428\u044d\u0440\u0434\u0436\u044d\u0441\u043a\u044a\u0430\u043b\u044d\/\u00c7erkessk), Nal\u00e7ik, Mozdok<\/b> (2) T\u0131rnavuz<\/b> ve daha ba\u015fka kentlerde oturmaktad\u0131rlar.<\/p>\n

De\u011fi\u015fik tarihlerdeki sava\u015flar nedeniyle Kafkasya’dan ayr\u0131lm\u0131\u015f olarak Adigeler, \u015fimdi T\u00fcrkiye, Irak, L\u00fcbnan, \u00a0Arnavutluk, \u00a0Suriye, \u00dcrd\u00fcn, M\u0131s\u0131r, Libya (\u00e7.n.), Tunus, Cezayir, \u00a0K\u0131br\u0131s (\u00e7.n.), \u00a0\u0130srail, Hint Okyanusundaki Madagaskar Adas\u0131 ve daha ba\u015fka \u00fclkelerde (AB \u00fcyesi Almanya, Hollanda, Bel\u00e7ika, Fransa, Danimarka, \u0130sve\u00e7, Avusturya, yerle\u015fik olarak da Bulgaristan, vb ile di\u011fer \u00fclkelerden \u0130svi\u00e7re, Kosova, Norve\u00e7, ABD, Kanada, Avustralya, Sudan, \u00c7ad, vb yerlerde -\u00e7.n.) ya\u015famaktad\u0131rlar. Bu de\u011fi\u015fik \u00fclkelerde bulunan Adigeler de Nartlara ili\u015fkin \u015fark\u0131, t\u00fcrk\u00fc ve \u00f6yk\u00fcleri bilmektedirler.<\/p>\n

Adigeler, Kafkasya\u2019da do\u011fmu\u015f ve olu\u015fmu\u015f olan bir halkt\u0131r. \u00c7ok eski belgelerden anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re, s\u00f6zgeli\u015fi 2 bin 500 y\u0131l \u00f6ncesine gidildi\u011finde bile, Adigelerin Kafkasya’da ya\u015famakta olduklar\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Bunun do\u011fru oldu\u011funu antik \u00e7a\u011f yazarlar\u0131ndan Gegataya Miletski, Gellanika Mitilenski, Skilak, Skimni, \u00a0Strabon, Ptolemey ve daha ba\u015fkalar\u0131na ait yaz\u0131lardan da \u00f6\u011freniyoruz (3). <\/b><\/p>\n

Cenoval\u0131 Georg Interiano<\/b> 1551 y\u0131l\u0131nda Adigelerden s\u00f6z eder; oturduklar\u0131 yerleri, geleneklerini ve \u00f6zelliklerini tan\u0131t\u0131r: “\u0130talyan, Grek ve Latin yaz\u0131lar\u0131nda \u201cZih\u201d<\/b> (\u0417\u044b\u0445\u044b), \u00a0T\u00fcrk ve Tatar dillerinde de \u00c7iyarkasi (\u00c7erkes -\u00e7.n.) denilenler, kendilerine Adige diyen insanlard\u0131r.<\/p>\n

Yeni do\u011fmu\u015f bebe\u011fi, hava ne denli so\u011fuk olursa olsun, suya g\u00f6t\u00fcr\u00fcp y\u0131karlar.<\/p>\n

\u00dclkelerinin \u00e7o\u011fu yerleri batakl\u0131k olup kam\u0131\u015f ve su otlar\u0131yla kapl\u0131d\u0131r. Do\u011fru ve a\u00e7\u0131k s\u00f6zl\u00fc olmaya b\u00fcy\u00fck bir de\u011fer verirler, at ve silah d\u0131\u015f\u0131nda her \u015feylerini seve seve verecek denli de eli a\u00e7\u0131kt\u0131rlar.<\/p>\n

300 ile 500 Duka de\u011ferinde alt\u0131n kupalar\u0131 ve g\u00fcm\u00fc\u015f kaseleri vard\u0131r, bunlarla, Tanr\u0131 a\u015fk\u0131na, b\u00fcy\u00fck bir zevkle i\u00e7erler.<\/p>\n

Zihler, kendilerini d\u00f6rt bir yandan ku\u015fatm\u0131\u015f olan Tatarlarla s\u00fcrekli bir \u00e7at\u0131\u015fma i\u00e7indedirler. Ara s\u0131ra, buz tuttu\u011funda, Bosfor\u2019u (4) (Ker\u00e7 Bo\u011faz\u0131 -\u00e7.n.)\u00a0 ge\u00e7ip Khersones Tavri\u00e7eski\u2019deki (5) (K\u0131r\u0131m Yar\u0131madas\u0131 -\u00e7.n.) Tatarlara sald\u0131r\u0131rlar;k\u00fc\u00e7\u00fck bir Zih m\u00fcfrezesi koca bir Tatar ordusunu \u00f6n\u00fcne kat\u0131p kovalayabilir;b\u00f6ylesine y\u00fcrekli, iyi silahlanm\u0131\u015f ve \u00e7evik ki\u015filerden olu\u015fmaktad\u0131r bu insanlar.<\/p>\n

Ana ge\u00e7im kaynaklar\u0131 bal\u0131k\u00e7\u0131l\u0131kt\u0131r. Dar\u0131 ve di\u011fer tar\u0131m \u00fcr\u00fcnlerini de \u00fcretirler. \u0130\u00e7tikleri i\u00e7ecekleri ise, \u00a0boza ve bal suyudur. Evleri saz, kam\u0131\u015f ve a\u011fa\u00e7tan yap\u0131lmad\u0131r.<\/p>\n

Zihler bo\u015f vakitlerini ok yaparak de\u011ferlendirirler.”(6)<\/p>\n

G\u00fcn\u00fcm\u00fczdeki h\u00f6y\u00fcklerin (t\u00fcm\u00fcl\u00fcslerin; y\u0131\u011fma mezarlar\u0131n; 1\u0443\u0430\u0448\u044a\u0445\u044c\u044d;\u043a\u044a\u044d\u0433\u044a\u044d\u0441\u044d\u0439) \u00f6yk\u00fcs\u00fcn\u00fc de, biri \u00f6ld\u00fc\u011f\u00fcnde ona \u201cy\u0131\u011fma mezar\u201d (\u043a\u044a\u044d\u0433\u044a\u044d\u0441\u044d\u0439) yap\u0131ld\u0131\u011f\u0131n\u0131 anlatan \u015fu yaz\u0131dan \u00f6\u011freniyoruz: A\u011fa\u00e7 \u00e7at\u0131ya toprak \u00f6rterek mezar\u0131n \u00fcst\u00fcn\u00fc y\u00fckseltirlerdi; \u00f6l\u00fcn\u00fcn zenginli\u011fi, etkinli\u011fi ve taraftar \u00e7oklu\u011fu \u00f6l\u00e7\u00fcs\u00fcne g\u00f6re, y\u0131\u011fma mezar da, b\u00fcy\u00fck ve y\u00fcksek yap\u0131l\u0131rd\u0131. (7)<\/p>\n

Ayn\u0131 bi\u00e7imde \u00e7ocuklar atal\u0131k (p\u2019ur;\u043f1\u0443\u0440) gelene\u011fi gere\u011fince, yeti\u015ftirilmek \u00fczere ba\u015fka ailelere verilir;orada at binmeyi, at s\u0131rt\u0131nda adeta bir ku\u015f gibi u\u00e7may\u0131, iyi k\u0131l\u0131\u00e7 kullanmay\u0131, \u00a0tertipli ve d\u00fczg\u00fcn ya\u015famay\u0131, dayan\u0131kl\u0131 ve metin olmay\u0131, do\u011frulu\u011fu, hakareti affetmemeyi, \u00a0gerekti\u011finde \u00f6\u00e7 almay\u0131, d\u00fczenli ya\u015famay\u0131 ve disiplinli olmay\u0131 \u00f6\u011frenirlerdi;k\u0131zlar da y\u00fcn\u00a0 e\u011firme, kuma\u015f dokuma, bi\u00e7ki-diki\u015f, tertipli, g\u00fczel ve sayg\u0131l\u0131 davranma ve ev i\u015fleri konular\u0131nda e\u011fitilirlerdi.<\/p>\n

Kafkas halklar\u0131n\u0131n eski gelenek ve g\u00f6reneklerini, birbirleriyle ili\u015fkilerini, \u00a0bozulmaks\u0131z\u0131n y\u00fczy\u0131llar boyunca koruduklar\u0131, de\u011fi\u015fik yazarlar\u0131n yaz\u0131lar\u0131nda belirtilmektedir.<\/p>\n

“Adigelerin ya\u015fay\u0131\u015f bi\u00e7imi ve yapt\u0131klar\u0131 \u015feyler, \u0130sa’dan bin y\u0131l \u00f6nceki ya da Strabon zaman\u0131ndaki ya\u015fay\u0131\u015f bi\u00e7imlerinin ve yapt\u0131klar\u0131n\u0131n ayn\u0131s\u0131d\u0131r, diye yaz\u0131yor Frederic Dubois<\/b>. Adigeler gibi, kendi antik geleneklerini koruyabilmi\u015f bir ba\u015fka eski halk daha yoktur.” (ayn\u0131 yap\u0131t, s. 39)<\/p>\n

Bu \u00f6zellikler, Adigelere ve onlar\u0131n \u00e7ok eski atalar\u0131na ait olan bu binlerce y\u0131ll\u0131k gelenekler, Nart Yi\u011fitlik Destan\u0131\u2019nda da t\u00fcm a\u00e7\u0131kl\u0131\u011f\u0131yla g\u00f6r\u00fcl\u00fcr. Bu \u00e7ok eski Adige geleneklerinden s\u00f6z edilirken, her zaman bildi\u011fimiz ve tan\u0131d\u0131\u011f\u0131m\u0131z kimselermi\u015f gibi, Nart g\u00f6r\u00fcnt\u00fcleri kar\u015f\u0131m\u0131zda canlan\u0131r: Setenay h\u00fcnerli elleriyle h\u0131zl\u0131 h\u0131zl\u0131 elbise dikiyor; Tlep\u015f (\u041b\u044a\u044d\u043f\u0448\u044a) yeni do\u011fmu\u015f Savs\u0131r\u0131ko\u2019yu suya dald\u0131r\u0131p y\u0131k\u0131yor (so\u011futuyor); A\u015femez annesinin elini s\u0131cak yulaf \u00e7orbas\u0131na bast\u0131r\u0131p babas\u0131n\u0131n katilini s\u00f6yletiyor; Nart Koles\u2019in h\u00f6y\u00fc\u011f\u00fc kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131veriyor; \u015eebat\u0131n\u0131ko\u2019nun da at\u0131na atlay\u0131p Don Irma\u011f\u0131 (Ten) boyunca ilerleyerek g\u00fcneye indi\u011fini, ge\u00e7ilmesi zor Kuban Irma\u011f\u0131n\u0131 (P\u015f\u0131ze) at\u0131n\u0131n b\u00f6\u011fr\u00fcne bile de\u011fdirmeden y\u00fczerek ge\u00e7mekte oldu\u011funu g\u00f6r\u00fcr gibi oluyorsun.<\/p>\n

Yani, A. M. Gorki<\/b>\u2019nin dedi\u011fi gibi, folklor ile tarihin, en eski d\u00f6nemlerden bu yana\u00a0 birbirleriyle ili\u015fkili olarak g\u00fcn\u00fcm\u00fcze do\u011fru yol almakta oldu\u011funu g\u00f6rm\u00fc\u015f gibi oluyoruz.<\/p>\n

Destandaki anlat\u0131ya g\u00f6re, Nartlar, bir y\u00f6nleriyle bolluk-bereket i\u00e7inde ya\u015f\u0131yorlar, merhametli, yard\u0131msever ve varl\u0131kl\u0131d\u0131rlar, soylu atlara binerler, yerler i\u00e7erler ama ba\u015fka bir y\u00f6nleriyle de ac\u0131mas\u0131zd\u0131rlar: ya\u015fl\u0131lar\u0131 \u00f6ld\u00fcr\u00fcrler. (Bkz. Ya\u015fl\u0131 Jemad\u0131v\u2019\u0131n \u00f6ld\u00fcr\u00fcl\u00fc\u015f\u00fc, CircassianCanada, internet), kan g\u00fctme gelene\u011fini de kat\u0131 bir bi\u00e7imde s\u00fcrd\u00fcr\u00fcrler. Destan, y\u00fczy\u0131llar\u0131 a\u015f\u0131p gelmi\u015f olmas\u0131 nedeniyle, farkl\u0131 d\u00f6nemlere \u00f6zg\u00fc izler de ta\u015f\u0131maktad\u0131r. Ancak, burada vurgulanmas\u0131 gereken \u015fey, Meotlar\u0131n (\u041c\u044b\u0443\u04421\/Adigelerin) ya\u015fam bi\u00e7iminin, sanatsal bi\u00e7imde sunulmas\u0131yla yetinilmeyerek, insan \u00f6zlemlerinin de anlat\u0131lara yans\u0131t\u0131lm\u0131\u015f oldu\u011fu ger\u00e7e\u011fidir. Do\u011fa g\u00fc\u00e7leri kar\u015f\u0131s\u0131nda g\u00fc\u00e7s\u00fcz ve \u00e7aresiz olan eski insanlar\u0131n, kurakl\u0131k, su bask\u0131n\u0131 ve yang\u0131n gibi afetler y\u00fcz\u00fcnden korkusuz ve g\u00fcven i\u00e7inde bir ya\u015fam s\u00fcrd\u00fcrmeleri \u00e7ok zordu. Destanda, Nartlar\u0131n bolluk ve bereket i\u00e7inde imi\u015f gibi g\u00f6sterilmeleri, onlar\u0131n ger\u00e7ek ya\u015famlar\u0131n\u0131 de\u011fil, d\u00fc\u015f ve \u00f6zlemlerini yans\u0131tmaktad\u0131r.<\/p>\n

\u00c7ok eskiden ilkel topluluklar\u0131n vah\u015fi do\u011fada g\u00f6\u00e7ebe topluluklar\u0131 bi\u00e7iminde dola\u015ft\u0131klar\u0131 d\u00f6nemlerde, Kafkasya\u2019daki Adigeler, \u00e7a\u011flar\u0131na g\u00f6re ileri ve daha \u00fcst bir toplumsal ya\u015fam d\u00fczeyine ula\u015fm\u0131\u015flard\u0131 ama hen\u00fcz yaz\u0131l\u0131 bir ya\u015famlar\u0131 olu\u015fmam\u0131\u015ft\u0131. (Son d\u00f6nemde, Adigey’deki h\u00f6y\u00fcklerde -kurgan; qe\u011fesey- yap\u0131lan arkeolojik kaz\u0131larda Meot-M\u0131v\u0131t’ -Adige yaz\u0131l\u0131 tabletleri bulunmu\u015f, Adigelerin eski bir yaz\u0131lar\u0131n\u0131n oldu\u011fu\u00a0 anla\u015f\u0131lm\u0131\u015ft\u0131r, \u00a0bkz. Adigey-Vikipedi, Adigey Cumhuriyeti, internet; ayr\u0131ca Nart dergisi, say\u0131 41, Jineps gazetesi, \u00a0Ocak 2007 -\u00e7.n.)<\/p>\n

Adigelerin ba\u015f\u0131ndan iyi k\u00f6t\u00fc \u00e7ok \u015fey ge\u00e7ti, ba\u015fkalar\u0131 taraf\u0131ndan kendilerine de\u011fi\u015fik adlar tak\u0131ld\u0131, ama en kal\u0131c\u0131 olanlar\u0131 kendi kendilerine verdikleri ve kendi aralar\u0131nda kulland\u0131klar\u0131 adlar oldu.<\/p>\n

Kafkasya\u2019n\u0131n nefes kesici g\u00fczellikteki ve sa\u011fl\u0131kl\u0131 do\u011fas\u0131, zenginli\u011fi ve di\u011fer \u00e7ekici yanlar\u0131 nedeniyle, \u00a0Adigelerle dost\u00e7a ili\u015fkiler kuran ya da tam tersine s\u0131k s\u0131k bir \u00e7eki\u015fme ve sava\u015f i\u00e7ine giren topluluklarla da kar\u015f\u0131la\u015f\u0131lm\u0131\u015ft\u0131r. \u00d6rne\u011fin, Karadeniz yoluyla Adigey (\u00c7erkesya)\u00a0 k\u0131y\u0131lar\u0131na ula\u015fan Grekler<\/b>, bu k\u0131y\u0131larda koloniler<\/b> kurdular. Sonu\u00e7 olarak, Adigeler geli\u015fmi\u015f bir k\u00fclt\u00fcr\u00fc ve yaz\u0131l\u0131 bir ya\u015fam\u0131 olan uygar bir halkla ili\u015fki kurmu\u015f oldular. <\/b><\/p>\n

Darius Hispas\u2019\u0131n h\u00fck\u00fcmranl\u0131\u011f\u0131 d\u00f6neminde, M. \u00d6. 522\u2019de ya\u015fayan \u00fcnl\u00fc antik co\u011frafyac\u0131 Skilaks Kordiask\u00a0 \u201cPropileya\u201d<\/b> adl\u0131 yap\u0131t\u0131nda\u00a0 Don Irma\u011f\u0131ndan g\u00fcneydeki Farz Irma\u011f\u0131na\u00a0 dek uzanan Pont (8) (Karadeniz) k\u0131y\u0131lar\u0131 dolaylar\u0131nda ya\u015fayan insan topluluklar\u0131n\u0131 g\u00f6stermektedir. Bu topluluklar i\u00e7inde \u201cMaet\u201d<\/b> (Meot ya da M\u044b\u0443\u04421;M\u0131v\u0131t’) ve \u201cKerket\u201d<\/b>lerden de (\u00c7erkeslerden) s\u00f6z etmektedir (9). Yani, M\u00d6 6. y\u00fczy\u0131lda, ba\u015fka bir deyimle, g\u00fcn\u00fcm\u00fczden 2 bin 500 y\u0131l \u00f6nce, kendileri taraf\u0131ndan hi\u00e7 kullan\u0131lmayan \u201c\u00c7erkes\u201d ad\u0131n\u0131n ba\u015fkalar\u0131nca Adigelere verilmi\u015f oldu\u011funu da g\u00f6r\u00fcyoruz.<\/p>\n

B\u00fct\u00fcn bunlar bize, ilk \u00f6nce, Adigelerin ilk \u00e7a\u011fdan bu yana Karadeniz (\u0425\u044b \u04281\u0443\u04461\u044d), Ker\u00e7 Bo\u011faz\u0131\u00a0 (X\u0131 Tvuale\/\u0425\u044b \u04221\u0443\u0430\u043b\u044d) ve Azak Denizi ( X\u0131 M\u0131utve\/\u0425\u044b \u041c\u044b\u0443\u04421\u044d) k\u0131y\u0131lar\u0131nda ya\u015famakta olduklar\u0131n\u0131; ard\u0131ndan da Adigelerin, bu \u00e7ok eski d\u00f6nemlerde bile, \u00a0b\u00fcy\u00fck bir \u00f6zg\u00fcn k\u00fclt\u00fcrlerinin bulundu\u011funu kan\u0131tl\u0131yor.<\/p>\n

Nartlar\u0131n eskiden ya\u015fam\u0131\u015f bir Adige toplulu\u011fu oldu\u011funu d\u00fc\u015f\u00fcnenler de vard\u0131r. \u00a0\u00d6rne\u011fin, \u00a0Suriye\u2019den bize g\u00f6nderilen bir yaz\u0131ya g\u00f6re, “\u015eam\u2019daki Adige ya\u015fl\u0131lar\u0131 Nartlar\u0131n bir Adige toplulu\u011fu oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorlar. Geni\u015f bir Nart anlat\u0131 zenginli\u011fi bulunan Suriye<\/b> Adigeleri<\/b> \u2018Nartlar\u0131n\u2019, Adigelerin en g\u00fc\u00e7l\u00fc ve en kalabal\u0131k bir toplulu\u011funun ad\u0131 oldu\u011funu sand\u0131klar\u0131n\u0131 s\u00f6yl\u00fcyorlar\u201d (10).<\/p>\n

K\u00f6k\u00fc eskilere uzanan Nart destan\u0131nda bulunan \u015fark\u0131, t\u00fcrk\u00fc ve \u00f6yk\u00fclerin sunuldu\u011fu dil Adigece\u2019dir. Y\u00fczy\u0131llara uzanan bir ge\u00e7mi\u015ften geliyor olmas\u0131na kar\u015f\u0131n, destan; s\u00f6zc\u00fck, terim ve anlat\u0131m bi\u00e7imi gibi y\u00f6nleriyle bozulmadan g\u00fcn\u00fcm\u00fcze ula\u015fabilmi\u015ftir.<\/p>\n

Adige destan\u0131n\u0131n \u015fark\u0131, t\u00fcrk\u00fc ve \u00f6yk\u00fclerinde Tatarca, T\u00fcrk\u00e7e ya da Mo\u011folca baz\u0131 s\u00f6zc\u00fcklerle kar\u015f\u0131la\u015f\u0131lmakta olmas\u0131, destan\u0131n Adigelerce olu\u015fturulmu\u015f oldu\u011fu ger\u00e7e\u011fini de\u011fi\u015ftirmez. Destan\u0131n dili Adigece\u2019dir ve destan Adige dilinde olu\u015fturulmu\u015ftur. Yery\u00fcz\u00fcnde Adigeler d\u0131\u015f\u0131nda, Adigece konu\u015fan ba\u015fka bir insan toplulu\u011fu daha yoktur. Yani, Adigeler d\u0131\u015f\u0131ndaki bir halk\u0131n Nartlara ili\u015fkin Adigece \u015fark\u0131 ve t\u00fcrk\u00fcler bestelemesi d\u00fc\u015f\u00fcn\u00fclemez bile.<\/p>\n

Adige dilinde ba\u015fka dillerden al\u0131nm\u0131\u015f baz\u0131 s\u00f6zc\u00fcklerle kar\u015f\u0131la\u015f\u0131lmas\u0131, Adigelerin o halklarla ili\u015fkilerinin bulundu\u011funu g\u00f6sterir. Dahas\u0131 Adige destan\u0131na ait \u015fark\u0131lar ile eski tarihsel Adige kahramanl\u0131k \u015fark\u0131lar\u0131, \u00a0\u015fiirsellik (poetik), kurgu sistemi ve leksik (s\u00f6zc\u00fck da\u011farc\u0131\u011f\u0131) y\u00f6n\u00fcnden birbirinin ayn\u0131s\u0131d\u0131r.<\/p>\n

Adige toplumsal ili\u015fkileri de, Nart destan\u0131ndaki ili\u015fkilerle \u00f6rt\u00fc\u015fmektedir. \u00d6rne\u011fin destandaki sembolik adlar, \u00e7ok say\u0131da olmak \u00fczere, \u015fimdiki Adigeler aras\u0131nda da bulunmaktad\u0131r. Bunlar aras\u0131nda Nart-ps\u0131ho (\u041d\u0430\u0440\u0442-\u043f\u0441\u044b\u0445\u044a\u043e), Nathuac (Nart-quadj\/\u041d\u0430\u0440\u0442-\u043a\u044a\u0443\u0430\u0434\u0436), Nartsan (Narzan), \u00a0nat\u0131f (nart\u0131f, nart\u0131xu, natr\u0131f) gibi s\u00f6zc\u00fckler;Nart, Nartekoh\u2019er (Narteqoxer\/\u041d\u0430\u0440\u0442\u044d\u043a\u044a\u043e\u0445\u044d\u0440), A\u015femezkoh\u2019er (1\u0430\u0449\u044d\u043c\u044d\u0437\u043a\u044a\u043e\u0445\u044d\u0440), \u00a0Set\u0131m\u0131koh\u2019er ve Nesrenkoh\u2019er gibi soy adlar\u0131; Setenay, Savs\u0131r\u0131ko, Peterez, Tlep\u015f (\u041b\u044a\u044d\u043f\u0448\u044a), H\u0131m\u0131\u015f (\u0425\u044a\u044b\u043c\u044b\u0449), Verzemeg (\u041e\u0440\u0437\u044d\u043c\u044d\u0434\u0436\/Uerzemedj), Ad\u0131y\u0131f, Koles ve \u015e\u2019evef\u0131j (\u0429\u044a\u044d\u043e\u0444\u044b\u0436\u044c) gibi ki\u015fi adlar\u0131 \u00e7oktur. <\/b><\/p>\n

Not: <\/b> Bu yaz\u0131 \u201cJineps\u201d<\/b> gazetesinde de yay\u0131nlanm\u0131\u015f olup yeniden g\u00fcncellenmi\u015f ve daha anla\u015f\u0131l\u0131r bir hale getirilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. 12. 07. 2008. HAP\u0130 Cevdet Y\u0131ld\u0131z<\/p>\n

D\u0130PNOTLAR:
\n 1) <\/b>Armavir\u2019de (Yermelkale) halen 100 kadar Adige Ermeni ailesi ya\u015f\u0131yor. Bunlar\u0131n anadili Adigece olup, k\u00fclt\u00fcr ve gelenek y\u00f6n\u00fcnden bunlar tamamen Adige\u2019dirler.
\n2) <\/b> Kuzey Osetya Alaniya\u2019n\u0131n Mozdok (\u041c\u044d\u0437\u0434\u044d\u0433\u0443) kentinde 300 hane kadar bir H\u0131ristiyan Adige (Kabardey) n\u00fcfusu bulunuyor.
\n3)<\/b> Bkz. O\u00e7erki istorii Adigei, I, Maykop, 1957, s. 13-60;\u0130storiya Kabard\u0131, M. , 1957, 1 ve 2\u2019nci b\u00f6l\u00fcmler.
\n4) <\/b>Ker\u00e7 Bo\u011faz\u0131, Adigelerin verdi\u011fi adla H\u2019\u0131 T\u2019uale\/\u0425\u044b \u04221\u0443\u0430\u043b\u044d.
\n5) <\/b>K\u0131r\u0131m Yar\u0131madas\u0131n\u0131n eski ad\u0131.
\n6) <\/b>Memluklar ya da Mameluklar (K\u00f6lemenler)-M\u0131s\u0131r Sultanlar\u0131n\u0131n ordular\u0131 i\u00e7indeki se\u00e7kin birliklere verilen ad. K\u00f6lemenler en \u00e7ok Kafkasya\u2019da Karadeniz k\u0131y\u0131s\u0131ndaki tutsaklar i\u00e7inden se\u00e7ilirdi. 1382-1517 y\u0131llar\u0131 aras\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015f olan \u201c\u00c7erkes Memluklar\u0131\u201d , sultanlar\u0131 kendi aralar\u0131ndan se\u00e7mek suretiyle M\u0131s\u0131r\u2019\u0131 y\u00f6nettiler. Bu d\u00f6neme \u201c\u00c7erkes Sultanlar\u201d d\u00f6nemi denir (Ayr\u0131ca bkz. Ulusal Ruh Bizi Birbirimize Ba\u011fl\u0131yor, internet, \u00e7. n. ).
\n7) <\/b>T\u00fcm\u00fcl\u00fcs ya da h\u00f6y\u00fc\u011f\u00fcn\u00a0 (\u043a\u044a\u044d\u0433\u044a\u044d\u0441\u044d\u0439) yap\u0131l\u0131\u015f\u0131 konusunda bkz. Frederic de Montperre, Pute\u015festvie vokrug Kavkaza, t. I, Rus\u00e7aya \u00e7eviren N. a. Dankevi\u00e7-Pu\u015fina, Suhumi, 1937, s. 14-15.
\n8) <\/b>Pont (Yevsinskiy)-Eski Greklerin Karadeniz\u2019e verdikleri ad.
\n9)<\/b> Frederic Dubois, Pute\u015festvie vokrug Kavkaza, t. I, Suhumi, 1937, s. 14-15.
\n10)<\/b> Adil Abdulselam\u2019\u0131n 14 Haziran 1959 tarihli \u015eam\u2019dan bize yazd\u0131\u011f\u0131 mektup. Adige Bilimsel Ara\u015ft\u0131rma Enstit\u00fcs\u00fc\u2019nde.<\/p>\n

II<\/p>\n

<\/b> Nart destan\u0131 ne zaman olu\u015fmaya ba\u015flam\u0131\u015ft\u0131r? Destan b\u00f6l\u00fcmlerinin ya\u015flar\u0131 ayn\u0131 m\u0131d\u0131r ya da b\u00f6l\u00fcmler ya\u015f\u0131t m\u0131d\u0131rlar?<\/p>\n

Bu t\u00fcr sorulara bilim adamlar\u0131nca verilmi\u015f \u00e7ok say\u0131da de\u011fi\u015fik yan\u0131t vard\u0131r. Baz\u0131lar\u0131 \u201cdestan \u00e7ok eskidir\u201d, M.S. ilk y\u00fczy\u0131llarda ortaya \u00e7\u0131km\u0131\u015ft\u0131r, diyor. (11) Baz\u0131lar\u0131 da M\u00d6 7\u2019nci y\u00fczy\u0131lda ba\u015flay\u0131p MS 14\u2019\u00fcnc\u00fc y\u00fczy\u0131la de\u011fin geli\u015fimini s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr, diyor. (12) Her iki g\u00f6r\u00fc\u015f de sorunu bilimsel olgulara dayand\u0131rarak a\u00e7\u0131klayam\u0131yor.<\/p>\n

Ge\u00e7mi\u015f d\u00f6nemlerde olu\u015fmu\u015f bir halk destan\u0131n\u0131n ya\u015f\u0131n\u0131 saptamak \u00f6ylesine s\u0131radan ve kolay bir \u015fey olmamal\u0131. Ermeni destan\u0131 \u201cDavid Sasun\u201d<\/b> \u00fczerinde \u00e7al\u0131\u015fan bilim adam\u0131 \u0130. A. Orbeli<\/b>\u2019nin deyimiyle, bir halk destan\u0131 denize d\u00f6k\u00fclen ve \u00e7ok say\u0131da kolu olan bir \u0131rmak gibidir. \u00a0Irma\u011f\u0131n renginden, g\u00f6r\u00fcn\u00fc\u015f ve tad\u0131ndan ilk akarsu kolunun harekete ge\u00e7ti\u011fi y\u0131l ve g\u00fcn saptanabilir mi?<\/p>\n

Kendi ki\u015fisel d\u00fc\u015f\u00fcncemize g\u00f6re Nart destan\u0131n\u0131 bir b\u00fct\u00fcn halinde ele al\u0131p \u201cba\u015flang\u0131c\u0131 \u015fu\u201d, \u00a0\u201csonu da bu\u201d diyemeyiz, do\u011fru da olmaz bu. Destanda g\u00f6rd\u00fc\u011f\u00fcm\u00fcz olaylar\u0131n, olgular\u0131n ya\u015flar\u0131 farkl\u0131d\u0131r. \u00c7ok eski destan anlat\u0131lar\u0131 yan\u0131nda, daha ge\u00e7 d\u00f6nemlerde olu\u015fmu\u015f anlat\u0131lar da vard\u0131r. B\u00f6l\u00fcmlerin ya\u015flar\u0131 her bir b\u00f6l\u00fcmdeki t\u00fcrk\u00fc, \u015fark\u0131 ve \u00f6yk\u00fclerden y\u00fcr\u00fcnerek ayd\u0131nlat\u0131labilir. S\u00f6zgeli\u015fi \u00fcnl\u00fc Marksist Paul Lafarg<\/b>\u2019\u0131n vurgulad\u0131\u011f\u0131 \u00fczere, bir olay, y\u00fczy\u0131llar sonras\u0131nda de\u011fil, \u00a0ger\u00e7ekle\u015fti\u011fi d\u00f6nemde \u015fark\u0131 ya da t\u00fcrk\u00fcye konu olur (13).<\/p>\n

G\u00fcn\u00fcm\u00fczde de\u011ferli ki\u015filerin adlar\u0131n\u0131 ya\u015fatmak i\u00e7in, \u00a0adlar\u0131na kitaplar yaz\u0131lmas\u0131, an\u0131tlar dikilmesi ve bronzdan heykellerinin yap\u0131lmas\u0131 durumlar\u0131 gibi, \u00e7ok daha \u00f6nceleri de \u201chakl\u0131n\u0131n yan\u0131nda u\u011fra\u015f veren ve yi\u011fit\u00e7e davran\u0131\u015flarda bulunan ki\u015filerin \u00fcn\u00fcn\u00fc y\u00fczy\u0131llar boyunca ya\u015fatmak i\u00e7in, bu gibi ki\u015filerin ad\u0131 ve eylemleri \u015fark\u0131lara konu edilirdi\u201d (14). Ka\u011f\u0131t y\u0131pran\u0131r, ta\u015f heykel da\u011f\u0131l\u0131r, bronz da eriyebilir ama toplumlar\u0131n \u015fark\u0131lar\u0131 ve tarihleri \u201ci\u00e7ine yerle\u015ftirilen\u201d \u00f6rnek ki\u015filer kal\u0131c\u0131 olurlar: Setenay, M\u0131\u011feze\u015fko Verzemes, Setenayko Savs\u0131r\u0131ko, \u015eebat\u0131n\u0131ko, H\u0131m\u0131\u015f (\u0425\u044a\u044b\u043c\u044b\u0449), Peterez, A\u015femez, \u00c7elehset (\u0427\u044d\u043b\u044d\u0445\u044a\u0441\u044d\u0442), Tlep\u015f (\u041b\u044a\u044d\u043f\u0448\u044a), Nebg\u0131r\u0131yeko \u015e’evay (\u041d\u044d\u0431\u0433\u044b\u0440\u044b\u0435\u043a\u044a\u043e \u0428\u044a\u044d\u0443\u0430\u0439), Ad\u0131y\u0131f, Bev\u0131k\u2019 (\u0411\u044d\u0443\u043a1), \u00a0\u00a0Set\u0131m\u0131koh\u2019er (Set\u0131m\u0131qoxer), Pak\u2019oko Teter\u015f’av (\u041f\u0430\u043a1\u043e\u043a\u044a\u043e \u0422\u044d\u0442\u044d\u0440\u0448\u044a\u0430\u0443), Yergun ve daha ba\u015fkalar\u0131 gibi.<\/p>\n

O\u011fullar\u0131n anao\u011flu olarak \u00e7a\u011fr\u0131ld\u0131\u011f\u0131 anaerkil d\u00f6neme ili\u015fkin ilk \u00f6rneklere de Nart destan\u0131nda rastl\u0131yoruz.<\/p>\n

Adige destan\u0131 \u201cNartlar\u201dda ad\u0131 ge\u00e7en ki\u015fileri yak\u0131ndan tan\u0131y\u0131p y\u00fcklendikleri g\u00f6revleri, beceri ve ustal\u0131klar\u0131n\u0131 ve onlar \u00fczerine d\u00fczenlenmi\u015f \u00f6yk\u00fcleri inceledi\u011fimizde, her bir s\u00f6ylentinin do\u011fdu\u011fu ve olu\u015ftu\u011fu y\u00fczy\u0131l\u0131 ya da d\u00f6nemi yakla\u015f\u0131k olarak saptayabiliyoruz. Buna g\u00f6re, Nart \u201cya\u015fl\u0131lar\u0131\u201d yan\u0131nda, \u201cgen\u00e7\u201d Nartlar\u0131m\u0131z\u0131n da bulundu\u011funu g\u00f6r\u00fcyoruz.<\/p>\n

S\u00f6zgeli\u015fi, Adige Nart destan\u0131nda geni\u015f bir yer tutan, ilk ora\u011f\u0131, demir ma\u015fay\u0131, \u00a0de\u011fi\u015fik k\u0131l\u0131\u00e7lar\u0131, koca m\u0131zraklar\u0131 ve oklar\u0131 demirden yapan \u00fcnl\u00fc demirci ustas\u0131 Nart Tlep\u015f\u2019i ele alal\u0131m. Bu Nart ustas\u0131 durmadan demiri i\u015fler ve demirden de\u011fi\u015fik \u00fcr\u00fcnler \u00fcretir. Burada g\u00f6r\u00fclen ana \u00f6zellik demirdir. Bu nedenle Nart destan\u0131nda yer alan Nart Tlep\u015f\u2019e ait b\u00f6l\u00fcm\u00fcn olu\u015ftu\u011fu d\u00f6nemi belirlemek i\u00e7in, Kafkasya\u2019da demir \u00e7a\u011f\u0131na ne zaman ge\u00e7ilmi\u015f oldu\u011funu saptamak gerekir. <\/b>Bunun i\u00e7in de tarihsel olgulara dayanmak zorunday\u0131z. <\/p>\n

Arkeolog E. P. Alekseyeva\u2019n\u0131n saptamas\u0131na g\u00f6re, M\u00d6 8-7. \u00a0y\u00fczy\u0131llarda demir Kuzey Kafkasya\u2019da kullan\u0131lmaya, demirden k\u0131l\u0131\u00e7lar ve de\u011fi\u015fik aletler \u00fcretilmeye ba\u015fland\u0131 <\/b> (15).<\/p>\n

Kuban Irma\u011f\u0131 k\u0131y\u0131s\u0131nda bulunan eski h\u00f6y\u00fcklerde (Kelermessk, Kostromskoy) arkeologlarca yap\u0131lan \u00e7al\u0131\u015fmalarda, demirin \u00e7ok eski d\u00f6nemlerden beri Kafkasya\u2019da kullan\u0131ld\u0131\u011f\u0131 kan\u0131tlanm\u0131\u015ft\u0131r (16).<\/p>\n

Arkeolog E. \u00a0\u0130. \u00a0Krupnov<\/b>\u2019a g\u00f6re, tarih \u00f6ncesi \u00e7a\u011flarda Kuzey Kafkasya halklar\u0131n\u0131n (ya da yerli topluluklar\u0131n\u0131n) bol miktarlarda olmak \u00fczere bronzdan (tun\u00e7) yararland\u0131klar\u0131, yi\u011fitli\u011fi, en onurlu bir ya\u015fam bi\u00e7imi olarak alg\u0131lad\u0131klar\u0131 ve bir\u00e7ok de\u011fi\u015fik soyun bir arada ya\u015fad\u0131\u011f\u0131 bir d\u00f6nemde Nart s\u00f6ylentilerinin temeli at\u0131lm\u0131\u015f olmal\u0131d\u0131r. <\/b><\/p>\n

\u201cAkla yatk\u0131n olan \u015fey, diyor E. \u0130. Krupnov, \u00a0b\u00fcy\u00fck demirci ustas\u0131 Tlep\u015f\u2019e ili\u015fkin \u00f6yk\u00fclerin temelinin, ku\u015fkuya yer b\u0131rakmayacak bir bi\u00e7imde demir \u00e7a\u011f\u0131n\u0131n ba\u015flang\u0131c\u0131nda at\u0131lm\u0131\u015f oldu\u011fu durumudur\u201d<\/b> (17).<\/p>\n

Arkeolog ve tarih\u00e7ilerin belirlemelerinden ilerleyerek bizim de s\u00f6yleyebilece\u011fimiz \u015fey \u015fudur: Adige destan\u0131nda yer alan Tlep\u015f\u2019e ili\u015fkin b\u00f6l\u00fcm\u00fcn ba\u015flang\u0131c\u0131 M\u00d6 8-7. \u00a0y\u00fczy\u0131llara dayanmaktad\u0131r; buna ek olarak, Tlep\u015f\u2019e ili\u015fkin s\u00f6ylentilerin Adige topluluklar\u0131 aras\u0131nda yay\u0131ld\u0131\u011f\u0131 s\u0131ralarda \u0130skitler<\/b> (18), Sarmatlar<\/b> (19) ve onlar\u0131n ard\u0131l\u0131 olan Alanlar\u0131n hen\u00fcz Kuzeybat\u0131 Kafkasya\u2019ya ayak basmam\u0131\u015f olduklar\u0131n\u0131 da belirtmemiz gerekmektedir<\/b>. <\/p>\n

B\u00fct\u00fcn bunlardan \u00e7\u0131kan sonu\u00e7, Adige destan\u0131 \u201cNartlar\u201dda bulunan Tlep\u015f b\u00f6l\u00fcm\u00fcne ili\u015fkin motiflerin Milat \u00f6ncesi y\u00fczy\u0131llar\u0131na dayand\u0131\u011f\u0131 ger\u00e7e\u011fidir<\/b>. Bu durum, \u201cNartlar\u201d\u00a0 adl\u0131 destan\u0131n hi\u00e7bir Kafkasyal\u0131 halka ait olmad\u0131\u011f\u0131, tam aksine \u0130ran, Alan ya da Mo\u011fol (?) k\u00f6kenli topluluklar taraf\u0131ndan, d\u0131\u015far\u0131dan, Milattan sonra 1-2. y\u00fczy\u0131llarda Kafkasya\u2019ya getirilmi\u015f oldu\u011fu bi\u00e7imindeki baz\u0131 yazarlara ait g\u00f6r\u00fc\u015flerin yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 da ortaya koymaktad\u0131r.<\/p>\n

Bu yazarlar\u0131n s\u00f6z\u00fcn\u00fc etti\u011fi halklar, \u00e7ok daha sonralar\u0131, Kafkasya\u2019ya geldiklerinde, bu topraklar\u0131n yerlisi (otoktonu) olan, etnik kimlikleri olu\u015fmu\u015f ve geli\u015fmi\u015f bir k\u00fclt\u00fcrleri de bulunan Adige topluluklar\u0131 ile kar\u015f\u0131la\u015ft\u0131lar. O s\u0131ralarda Adige topluluklar\u0131 topra\u011f\u0131 i\u015fliyor, demirden de\u011fi\u015fik aletler, orak, k\u0131l\u0131\u00e7, ok ve daha ba\u015fka \u015feyler \u00fcretiyorlard\u0131 (20).<\/p>\n

Arkeolog E. N. Alekseyeva<\/b>, Nart destan\u0131n\u0131n MS 1-2. \u00a0y\u00fczy\u0131llarda Kuzey Kafkasya\u2019ya Sarmat-Alanlar taraf\u0131ndan getirildi\u011fini \u00f6ne s\u00fcren ki\u015filerin yan\u0131ld\u0131klar\u0131n\u0131, Ekim 1956\u2019 da Vladikavkaz\u2019da yap\u0131lan bir toplant\u0131da t\u00fcm \u00e7\u0131plakl\u0131\u011f\u0131 ile ortaya sermi\u015ftir (21). \u00a0Arkeolog, \u201cMilat sonras\u0131 y\u00fczy\u0131llarda Alan topluluklar\u0131n\u0131n, \u00a0Sarmatlar\u0131nkinden ay\u0131rt edilebilecek \u00f6nemli bir farkl\u0131 k\u00fclt\u00fcrleri yoktu. Alan yap\u0131tlar\u0131ndan ya da bir Alan k\u00fclt\u00fcr\u00fcnden ancak M.S. 4\u2019\u00fcnc\u00fc y\u00fczy\u0131l ve sonras\u0131nda s\u00f6z edebiliyoruz\u201d<\/b> (22) demektedir.<\/p>\n

Tarihsel olgular (ger\u00e7ekler) b\u00f6yledir.<\/p>\n

Nart destan\u0131n\u0131n b\u00f6l\u00fcmleri ya\u015f\u0131t ve tek bir d\u00f6neme ait de\u011fildir. \u00d6rne\u011fin Nart Tlep\u015f\u2019e ait b\u00f6l\u00fcm\u00fc inceleyelim. Nart Tlep\u015f\u2019e ili\u015fkin \u00f6yk\u00fclerin M\u00d6 8-7. \u00a0y\u00fczy\u0131llarda ba\u015flam\u0131\u015f olmas\u0131 olgusu d\u0131\u015f\u0131nda, insan\u0131n da\u011fa zincirlenmesi konular\u0131n\u0131 i\u015fleyen Nart t\u00fcrk\u00fclerinin (\u043f\u0449\u044b\u043d\u0430\u043b\u044a) ortaya \u00e7\u0131k\u0131\u015f\u0131 ise, \u00e7ok daha eski bir d\u00f6neme, karanl\u0131k ve sis i\u00e7inde kaybolan bir d\u00f6neme uzan\u0131yor olmal\u0131d\u0131r<\/b>. G\u00fcrc\u00fc dilbilimcisi E. B. Virseladze<\/b>, totemik mitlerin (s\u00f6ylencelerin), Kafkas destan\u0131yla birlikte geli\u015fti\u011fini\u00a0 ve Kafkas destan\u0131n\u0131n en eski elementleri (\u00f6\u011feleri) aras\u0131nda yer ald\u0131\u011f\u0131n\u0131 kabul ediyor (23).<\/p>\n

Adigey\u2019de (eski \u00c7erkesya\u2019da) \u00a0varolmu\u015f olan anaerkil ili\u015fkileri g\u00f6sterilebilecek en eski \u00f6rnek de Nart destan\u0131d\u0131r. <\/b><\/p>\n

S\u00f6z\u00fcn\u00fc etti\u011fimiz bu \u00e7ok eski anaerkil ili\u015fkiler Adige Nart destan\u0131n\u0131n \u00e7ekirde\u011fini olu\u015fturan \u201cNart Setenay ile Verzemeg\u201d, \u201cNart Setenayko Savs\u0131r\u0131ko\u201d, \u201cNart H\u0131m\u0131\u015f\u201d, \u00a0\u201cH\u0131m\u0131\u015f o\u011flu Peterez\u201d, \u00a0\u201cNart \u015eebat\u0131n\u0131ko\u201d, \u00a0\u201cNart A\u015femez\u201d, \u201cNart Nebg\u0131r\u0131yeko \u015e’evay\u201d, \u00a0\u201cNart Ad\u0131y\u0131f\u201d, \u201cNart Yergun\u201d, \u201cNart Pak\u2019oko Teter\u015f’av\u201d ve daha ba\u015fkalar\u0131na ait destan b\u00f6l\u00fcmlerinde g\u00f6r\u00fclebilir.<\/p>\n

B\u00fct\u00fcn bunlar\u0131n kan\u0131tlad\u0131\u011f\u0131 olgu (ger\u00e7ek) ayn\u0131d\u0131r: Nart destan\u0131n\u0131n \u00e7ekirde\u011fi, \u00a0olu\u015fumunun dayana\u011f\u0131 olan yer, eski \u0130ranl\u0131lar, Alanlar ya da g\u00fcn\u00fcm\u00fcz Osetleri de\u011fil, Kafkasya\u2019da Karadeniz ile Meot Denizi ( Azak Denizi) k\u0131y\u0131lar\u0131nda Milat \u00f6ncelerine uzanan\u00a0 \u00e7ok eski d\u00f6nemlerde t\u00fcremi\u015f ve hen\u00fcz de\u011fi\u015fik etnik k\u00fcmelere\u00a0 ayr\u0131lmam\u0131\u015f olan eski insan topluluklar\u0131d\u0131r. <\/b><\/p>\n

Folklor uzman\u0131 D. G. Jantiyeva<\/b> (25) ile tarih\u00e7i Dr. V. \u0130. \u00c7i\u00e7erov<\/b> (26) da bu kan\u0131m\u0131z\u0131 do\u011frular g\u00f6r\u00fc\u015ftedirler.<\/p>\n

Toplumda s\u0131n\u0131flar\u0131n ortaya \u00e7\u0131kmas\u0131ndan \u00f6nce beliren ve epik (hamasi) anlat\u0131lar bi\u00e7iminde ku\u015faktan ku\u015fa\u011fa aktar\u0131larak g\u00fcn\u00fcm\u00fcze getirilen bu \u00f6yk\u00fcler, \u201cger\u00e7ek sanat yap\u0131tlar\u0131n\u0131n\u201d ortaya \u00e7\u0131k\u0131\u015f\u0131 \u00f6ncesi d\u00f6nemine aittirler. Bu konudaki en tutarl\u0131 yan\u0131t, Karl Marks<\/b>\u2019\u0131n genel bir teori halinde s\u00f6yledi\u011fi ve eski Grek destan\u0131 \u00fczerine \u00f6ne s\u00fcrd\u00fc\u011f\u00fc g\u00f6r\u00fc\u015flerinde bulunabilir.<\/p>\n

Karl Marks\u2019\u0131n g\u00f6r\u00fc\u015f\u00fcne g\u00f6re, sanat\u0131n de\u011fi\u015fik formlar\u0131na (bi\u00e7imlerine), s\u00f6zgeli\u015fi destan formlar\u0131na ili\u015fkin olarak konu\u015fmak gerekirse, d\u00fcnya tarihinde yer alm\u0131\u015f olan epopeler (destanlar), kendi klasik formlar\u0131 anlam\u0131nda ele al\u0131nd\u0131klar\u0131nda, ger\u00e7ek sanat\u0131n olu\u015fmaya ba\u015flad\u0131\u011f\u0131 bir d\u00f6nemde olu\u015fmam\u0131\u015flard\u0131r (do\u011fmam\u0131\u015flard\u0131r). Sanatsal geli\u015fimin ilk evrelerinde, sadece epik (hamasi) \u00fcr\u00fcnler yeni yeni boy g\u00f6stermeye ba\u015flam\u0131\u015flard\u0131r. (27) Ba\u015fka bir s\u00f6ylemle, bu erken d\u00f6nemde destan bir sanatsal yap\u0131t olma niteli\u011fi kazanmam\u0131\u015ft\u0131, o d\u00f6nem insan\u0131nda, o t\u00fcrden bir kavram ya da bilin\u00e7 hen\u00fcz olu\u015fmam\u0131\u015ft\u0131. Bu t\u00fcr yap\u0131tlar\u0131n \u00fcretilmesi, \u00e7ok daha ba\u015fka nedenlere dayan\u0131yordu: \u0130nsan ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrmek zorundayd\u0131, \u00a0bunun i\u00e7in de tutarl\u0131 \u00f6rnekler ve sa\u011flam gelenekler olu\u015fturmak, \u201ciyi\u201d ile \u201ck\u00f6t\u00fcy\u00fc\u201d, \u201cula\u015f\u0131lmak istenen\u201d ile \u201cistenmeyeni\u201d ay\u0131rt etmek, ki\u015fileri e\u011fitmek ve onlar\u0131 ya\u015fama haz\u0131rlamak gibi g\u00f6revlerle kar\u015f\u0131 kar\u015f\u0131yayd\u0131. \u00a0Bu nedenle destan, eskiden bir yasa d\u00fczenlemesi i\u015flevini g\u00f6r\u00fcyor ve uyulmas\u0131 gereken kurallar\u0131 g\u00f6steriyordu<\/b> (28).<\/p>\n

Adigelerde eskiden beri varolmu\u015f olan \u00f6zellikleri ve d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imini, en anla\u015f\u0131l\u0131r bir sisteme d\u00f6n\u00fc\u015fm\u00fc\u015f (kavu\u015fmu\u015f) olarak destan\u0131m\u0131zda g\u00f6rebiliyoruz: S\u00f6z konusu \u00f6zelliklerin ilki, \u00a0korkusuzluk, yi\u011fitlik ve can\u0131n\u0131\u00a0 ortaya koymaktan ka\u00e7\u0131nmamak<\/b>; ikincisi, d\u00fc\u015fmana kar\u015f\u0131 korkun\u00e7 ve ac\u0131mas\u0131z olmak<\/b>; \u00fc\u00e7\u00fcnc\u00fcs\u00fc de, ileri, geli\u015fmi\u015f bir merhamet, ac\u0131ma duygusu, eli a\u00e7\u0131kl\u0131k, \u00a0c\u00f6mertlik, ba\u015fkalar\u0131 i\u00e7in bile g\u00f6z\u00fcn\u00fc ve can\u0131n\u0131 vermekten ka\u00e7\u0131nmamak \u00f6zelli\u011fidir<\/b>. Nart yi\u011fitleri, yukar\u0131da say\u0131lan bu \u00f6zellikleri simgeleyen tiplerin (ki\u015filiklerin) \u00f6rnekleridirler; bu yi\u011fitler k\u00f6t\u00fc olan her \u015feyle sava\u015f\u0131yorlar; dara d\u00fc\u015fene yard\u0131ma ko\u015fuyorlar; hal-hareket ve davran\u0131\u015f bi\u00e7imleri ve deyi\u015fleri de (gu\u015f\u0131ezh\/\u0433\u0443\u0449\u044b1\u044d\u0436\u044a) o do\u011frultudad\u0131r. <\/b>Bu yi\u011fitlerin omuzlad\u0131klar\u0131 g\u00f6rev ve sorumluluklar, durmadan art\u0131yordu. F. \u00a0Engels<\/b>\u2019in belirtti\u011fi gibi, ya\u015fam s\u00fcreci seyrinde\u00a0 avc\u0131l\u0131k ve hayvanc\u0131l\u0131\u011fa tar\u0131m \u00a0eklenmi\u015f, ard\u0131ndan s\u0131ra y\u00fcn e\u011firme ve dokuma i\u015fine, demirden e\u015fya \u00fcretmeye, seramik (\u00e7\u00f6mlek) pi\u015firmeye, \u00a0deniz ve \u0131rmak ta\u015f\u0131mac\u0131l\u0131\u011f\u0131na ula\u015fm\u0131\u015f, bu geli\u015fim \u00e7izgisi izlenmi\u015ftir. Bunlar\u0131 ticari e\u015fya \u00fcretimi izlemi\u015f ve onlarla birlikte; ticaret, sanat ve bilim de do\u011fmu\u015ftur<\/b> (29). <\/p>\n

Sanat\u0131n ortaya \u00e7\u0131kmas\u0131yla birlikte, estetik be\u011feni d\u00fczeyi de y\u00fckselmeye, g\u00fczel olan \u015feylere duyulan ilgi artmaya ve onlara de\u011fer verilmeye ba\u015fland\u0131. Nart t\u00fcrk\u00fc, \u015fark\u0131 ve \u00f6yk\u00fcleri de birer sanatsal yap\u0131t olarak benimsenir oldular. \u00a0<\/b><\/p>\n

Toplum ya\u015fam\u0131 i\u00e7inde olu\u015fan, ku\u015faktan ku\u015fa\u011fa aktar\u0131larak ve y\u00fczy\u0131llar\u0131 a\u015farak gelen, ge\u00e7ti\u011fi d\u00f6nemlerin \u00f6zelliklerini ve g\u00f6r\u00fcnt\u00fclerini de g\u00fcn\u00fcm\u00fcze getiren \u201cNartlar\u201d destan\u0131n\u0131, bizden sonraki y\u00fczy\u0131llar\u0131n insanlar\u0131na da ula\u015fmas\u0131 dileklerimizle yay\u0131na veriyoruz. <\/p>\n

III<\/b><\/p>\n

Adige destan\u0131 \u201cNartlar\u201d, \u00e7ok say\u0131da besteli-makaml\u0131 t\u00fcrk\u00fc (p\u015f\u0131natl\/\u043f\u0449\u044b\u043d\u0430\u043b\u044a) ve \u015fark\u0131 (uered\/\u043e\u0440\u044d\u0434) ile de\u011fi\u015fik \u00f6yk\u00fclerden (xhice\/\u0445\u044a\u0438\u0448\u044a\u044d) olu\u015fmu\u015ftur. \u015eark\u0131 par\u00e7alar\u0131, eski formlar\u0131n\u0131 (bi\u00e7imlerini) en iyi korumu\u015f olanlard\u0131r. \u015eark\u0131lar olu\u015fturulduklar\u0131 d\u00f6nemdeki olaylara daha ba\u011fl\u0131 kalm\u0131\u015f ve bu \u015fark\u0131lar\u0131 besteleyen Adige bestecilerin o d\u00f6nemde kulland\u0131klar\u0131 dil \u00f6zelliklerini de en sa\u011flam bir bi\u00e7imde g\u00fcn\u00fcm\u00fcze getirmi\u015flerdir. \u015eark\u0131-\u00f6yk\u00fc karmas\u0131 bi\u00e7imindeki anlat\u0131larda ya da \u00f6yk\u00fc formlar\u0131nda ise, anlat\u0131c\u0131lar\u0131n kendi d\u00f6nemlerindeki gelenek ve g\u00f6r\u00fcnt\u00fcleri de bu anlat\u0131lara katt\u0131klar\u0131 (kar\u0131\u015ft\u0131rd\u0131klar\u0131) g\u00f6r\u00fclebilmektedir.<\/p>\n

Savs\u0131r\u0131ko, \u015eebat\u0131n\u0131ko, H\u0131m\u0131\u015fko Peterez, A\u015femez, Setenay ve daha ba\u015fkalar\u0131na ait \u00e7ok say\u0131da t\u00fcrk\u00fc ve \u015fark\u0131lar\u0131 inceleyen Adige tarih\u00e7i, dilci ve yazarlar\u0131n\u0131n ortak g\u00f6r\u00fc\u015f\u00fcne g\u00f6re, Nart destan\u0131, ba\u015flang\u0131\u00e7 d\u00f6neminde \u00e7ok say\u0131da t\u00fcrk\u00fcden olu\u015fma b\u00fcy\u00fck bir epik (hamasi) halk yap\u0131t\u0131 durumundayd\u0131. Greklerin \u201c\u0130liada\u201d<\/b>s\u0131, eski Rus b\u0131linleri, <\/b>Kalmuklar\u0131n \u201cCangar\u201d<\/b> ve K\u0131rg\u0131zlar\u0131n \u201cManas\u201d<\/b>\u0131 gibi, Nartlar\u0131n da bir d\u00f6nemler b\u00fcy\u00fck bir halk poemi (manzum destan) oldu\u011funa ku\u015fku yoktur \u201c (30) diyor Tembot K\u2019era\u015f<\/b> (Kl\u044d\u0440\u044d\u0449\u044d \u0422\u0435\u043c\u0431\u043e\u0442).<\/p>\n

Bu s\u00f6zler destan\u0131n eski \u015fark\u0131 formlar\u0131 \u00fczerine s\u00f6ylendi\u011fi s\u00fcrece, g\u00f6r\u00fc\u015f olarak do\u011frudur. \u00c7\u00fcnk\u00fc Nart Savs\u0131r\u0131ko, \u015eebat\u0131n\u0131ko, Peterez, A\u015femez, Setenay ve benzeri destan kahramanlar\u0131na ili\u015fkin t\u00fcrk\u00fc ve \u015fark\u0131lar, kurgu tekni\u011fi, dil \u00f6zelli\u011fi, \u00f6rnek olma ve ritmik (dizemsel) y\u00f6nlerden birbirinin benzeri olup \u201cadeta bir g\u00f6vde, bir beden gibisine birbirlerine yak\u0131nd\u0131rlar\u201d.<\/p>\n

Anlat\u0131lar\u0131n \u015fark\u0131-\u00f6yk\u00fc karmas\u0131 bi\u00e7imine d\u00f6n\u00fc\u015fmesi, \u015fark\u0131c\u0131lar\u0131n \u015fark\u0131 dizelerini an\u0131msayamamalar\u0131 durumunda ger\u00e7ekle\u015fmektedir. O zaman \u00e7o\u011fu kez kar\u015f\u0131la\u015f\u0131ld\u0131\u011f\u0131 gibi, dizeleri s\u00fcrd\u00fcrme olana\u011f\u0131 kalmad\u0131\u011f\u0131ndan, o dizeler yerine, olay\u0131n \u00f6yk\u00fc bi\u00e7iminde anlat\u0131m\u0131 s\u00fcrd\u00fcr\u00fcl\u00fcr, an\u0131msand\u0131\u011f\u0131nda da \u015fark\u0131 dizelerine d\u00f6n\u00fcl\u00fcrd\u00fc.<\/p>\n

B\u00f6ylece Adige Nart s\u00f6ylentileri, ikinci bir tip (bi\u00e7im), yani \u015fark\u0131-\u00f6yk\u00fc karmas\u0131 bir anlat\u0131m bi\u00e7imi edindi. Bir ba\u015fka y\u00f6nden olay; d\u00fcz anlat\u0131m, yani \u00f6yk\u00fc yoluyla daha kolay anlat\u0131labilmektedir.<\/p>\n

Ancak de\u011fi\u015fik d\u00f6nemlerde olu\u015fturulmu\u015f olan \u00e7ok say\u0131da d\u00fczyaz\u0131 benzeri \u00f6yk\u00fc de, bir \u015fark\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olmadan da destana girivermi\u015ftir. Bunlar\u0131n belirli bir ritmi ve \u015fark\u0131 kurulu\u015fu yoktur, s\u0131radan d\u00fczyaz\u0131 tipinde par\u00e7alard\u0131r bunlar.<\/p>\n

1956\u2019da k\u0131\u015f\u0131n Vladikavkaz\u2019da konuya ili\u015fkin yap\u0131lan bir toplant\u0131da Adige yazar\u0131 Dmitriy Kestan<\/b>, Nart destan\u0131na ili\u015fkin olarak yapt\u0131\u011f\u0131 konu\u015fmas\u0131nda; bug\u00fcnk\u00fc Adigey (AC), \u015eercesya\u00a0 (K\u00c7C) ve Kabardey (KBC) y\u00f6relerinde ya\u015fayan Adigeler aras\u0131nda s\u00f6ylenen Nart destan\u0131n\u0131n; do\u011fu\u015f bi\u00e7imi, kurgu ve yap\u0131 y\u00f6n\u00fcnden ayn\u0131, ortak oldu\u011funu ama topluluk \u00f6zelliklerinden kaynaklanma baz\u0131 \u00f6nemsiz y\u00f6resel farkl\u0131l\u0131klar da bulundu\u011funu dile getirmi\u015ftir (31).<\/p>\n

Nart s\u00f6ylencelerindeki ilgin\u00e7 b\u00f6l\u00fcmler ve Nart t\u00fcrk\u00fcleri (\u043f\u0449\u044b\u043d\u0430\u043b\u044a), b\u00fct\u00fcn Adige topluluklar\u0131 aras\u0131nda birbirine yak\u0131n ve benzer bi\u00e7imlerde olmak \u00fczere bilinmektedir. Ba\u015flang\u0131\u00e7, geli\u015fim ve biti\u015f (sonu\u00e7) bi\u00e7imleri ayn\u0131d\u0131r. S\u00f6zgeli\u015fi Savs\u0131r\u0131ko \u015fark\u0131s\u0131 Natuhay\u2019da \u015f\u00f6yle ba\u015flarsa:<\/p>\n

\u201cSaus\u0131r\u0131qou tiqan,
\nSaus\u0131r\u0131qou tinef,
\nP\u00e7\u0131mevufer ziacu,
\nAcuer zidjenekokv,
\nP\u0131z\u0131qut\u0131rer, zip\u00e7\u0131ch\u2026\u201d<\/p>\n

\u201cSavs\u0131r\u0131ko o\u011fullu\u011fumuz,
\nSavs\u0131r\u0131ko \u0131\u015f\u0131\u011f\u0131m\u0131z,
\nM\u0131zra\u011f\u0131, kalkan\u0131, \u00a0z\u0131rh\u0131,
\nZ\u0131rh\u0131 giysisi,
\nCan al\u0131c\u0131s\u0131 da, m\u0131zra\u011f\u0131n\u0131n ba\u015f\u0131 olan\u2026\u201d<\/p>\n

Bu d\u00fczenleni\u015f bi\u00e7imi ve ritm \u00f6rne\u011fi, Shapsugh, Bjedugh, K\u2019emguy, Kabardey, \u015eerces, Mozdok, Suriye, T\u00fcrkiye, \u0130srail ve di\u011fer yerlerdeki Adigeler aras\u0131nda da ayn\u0131 bi\u00e7imlerde s\u00f6ylenir. Farkl\u0131l\u0131klar, daha \u00e7ok, yaz\u0131l\u0131 olmad\u0131klar\u0131 ve belli bir bi\u00e7imde d\u00fczenlenip yay\u0131nlanm\u0131\u015f olmad\u0131klar\u0131 ya da topluluk leh\u00e7elerinin \u00f6zelliklerini yans\u0131tmalar\u0131 nedeniyle, fonetik (sesbilgisi) y\u00f6nden, Nart adlar\u0131n\u0131n s\u00f6yleni\u015finde ortaya \u00e7\u0131k\u0131yor: Shapsughlar \u201cSavser\u0131ko\u201d, \u201cSas\u0131reko\u201d, \u201cSeves\u0131reko\u201d; Bjedughlar \u201cSavser\u0131ko\u201d; K\u2019emguylar \u201cSavs\u0131r\u0131ko\u201d; Abzeghler \u201cSavs\u0131reko\u201d ya da \u201cSavs\u0131r\u0131ko\u201d; Besleney ve Kabardeyler de \u201cSosr\u0131ko\u201d, \u00a0\u201cSovs\u0131r\u0131ko\u201d diyorlar.<\/p>\n

Bu arada ayn\u0131 \u00f6yk\u00fcn\u00fcn de\u011fi\u015fik anlat\u0131m bi\u00e7imleriyle de kar\u015f\u0131la\u015f\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fclebiliyor.<\/p>\n

Giri\u015f b\u00f6l\u00fcm\u00fcn\u00fcn hemen ard\u0131ndan gelen bir Adige Nart \u015fark\u0131s\u0131n\u0131n s\u00f6yleni\u015f bi\u00e7imi her yerde ayn\u0131d\u0131r, \u015fark\u0131n\u0131n do\u011fru ve eksiksiz s\u00f6ylenebilmesi \u015fark\u0131c\u0131n\u0131n becerisine kalm\u0131\u015f bir \u015feydir. Ancak Nart \u015fark\u0131 ve t\u00fcrk\u00fcleri \u00e7ok uzad\u0131\u011f\u0131nda, s\u00f6z\u00fcn geli\u015fi 200-300 dizeyi a\u015ft\u0131\u011f\u0131nda, \u00a0\u015fark\u0131c\u0131lar, baz\u0131 yerleri unutabiliyorlar, unutulan yerler, anlama ters d\u00fc\u015fmeyecek bir bi\u00e7imde \u015fark\u0131c\u0131lar\u0131n kendileri taraf\u0131ndan doldurulabiliyordu. Bu nedenle \u015fark\u0131larda farkl\u0131l\u0131klarla, dahas\u0131 sonradan olu\u015fturulmu\u015f par\u00e7alarla da kar\u015f\u0131la\u015f\u0131labilmektedir. Ancak belirtmek gerekir ki, \u015fark\u0131 ve t\u00fcrk\u00fcler, bir ortak anlat\u0131ma uygun d\u00fc\u015fecek bir bi\u00e7imde sona ermektedirler. \u015eark\u0131lar\u0131n i\u00e7inde g\u00f6r\u00fclen bu farkl\u0131l\u0131klara, daha \u00e7ok, de\u011fi\u015fik Adige topluluklar\u0131n\u0131n \u015fark\u0131c\u0131lar\u0131 taraf\u0131ndan yazd\u0131r\u0131lan par\u00e7alarda rastlanmaktad\u0131r.<\/p>\n

Ayr\u0131 bir durum olarak da, b\u00fct\u00fcn Adige topluluklar\u0131nca bilinen ve sevilen Nart tekstleri yan\u0131nda, bir toplulu\u011fun iyi bildi\u011fi ama ba\u015fka bir toplulu\u011fun sadece ad\u0131n\u0131 duymakla yetindi\u011fi\u00a0 \u00f6rnekler de vard\u0131r.<\/p>\n

\u00d6rne\u011fin, eski \u00c7erkesya\u2019n\u0131n merkezinde ya\u015fam\u0131\u015f olan Abzeghler aras\u0131nda Nart A\u015femez\u2019e ili\u015fkin \u015fark\u0131 ve \u00f6yk\u00fcler, ad\u0131n\u0131 duyma \u00f6tesinde pek bilinmezler, ama \u201cNart A\u015femezj\u0131ye\u201d (1\u0430\u0449\u044d\u043c\u044d\u0437\u0436\u044a\u044b\u0435\/K\u00fc\u00e7\u00fck A\u015femez) gibi sevilen bir Nart; Natuhay, Shapsugh ve Bjedughlar aras\u0131nda yoktur dense yeridir. Kabardey (KBC)\u00a0 ve \u015eerces (K\u00c7C) y\u00f6relerinde de Nart A\u015femez\u2019e ili\u015fkin \u015fark\u0131lar iyi bilinir. Bu arada ilgin\u00e7 bir nokta: G\u00fczel bir Nart k\u0131z\u0131 olan La\u015f\u0131n <\/b>(\u041b\u0430\u0449\u044b\u043d), Nart kahramanlar\u0131na ili\u015fkin s\u00f6ylemi\u015f oldu\u011fu bir \u015fark\u0131da, Nart \u015e’evay (\u0428\u044a\u044d\u0443\u0430\u0439), Savs\u0131r\u0131ko ve ba\u015fka kahramanlar\u0131n adlar\u0131 s\u0131raland\u0131k\u00e7a, \u201c\u00c7ok ko\u015ftu pe\u015fimden, ama istemem!\u201d diyor, ama s\u0131ra A\u015femez\u2019e geldi\u011finde, hemen ses tonu de\u011fi\u015fiyor, daha kibar ve sayg\u0131l\u0131 bir tav\u0131r tak\u0131n\u0131p;<\/p>\n

\u201cAt\u0131 koca ak burunlu, ama al\u0131ml\u0131d\u0131r,
\nKendisiyse k\u00fc\u00e7\u00fck c\u00fcsseli, ama bir yi\u011fittir,
\nYa\u015fe o\u011flu A\u015femez sevdi\u011fimdir benim,
\nBir atl\u0131 ile bir haber g\u00f6nderseydi bile, var\u0131rd\u0131m ona!\u201d<\/p>\n

diyor k\u0131z. A\u015femez\u2019e kar\u015f\u0131 duydu\u011fu sayg\u0131 ve sevgi k\u0131z\u0131n bu s\u00f6zlerinden belli oluyor.<\/p>\n

A\u015femez \u00fczerine s\u00f6ylenen \u015fark\u0131lar\u0131 \u00e7ok seven ve s\u00f6yleyen Adige topluluklar\u0131 yan\u0131nda, bu \u015fark\u0131lar\u0131 s\u00f6ylemeyen Adige topluluklar\u0131 da vard\u0131r.<\/p>\n

Nas\u0131l oluyor da \u015fimdiki Adigey (AC) y\u00f6resi ile mesafe olarak oraya hayli uzakta bulunan \u015eerces (K\u00c7C) ve Kabardey (KBC) y\u00f6relerindeki Adigeler, Nart A\u015femez\u2019in \u015fark\u0131 ve \u00f6yk\u00fclerini ayn\u0131 bi\u00e7imlerde biliyorlar? Bu sorunun do\u011fru yan\u0131t\u0131n\u0131 tarih\u00e7iler ile filologlar (dilbilimciler) verebilirler. Soruna diyalektik, yani yer ve zaman a\u00e7\u0131s\u0131ndan bakmak gerekir.<\/p>\n

Tarihin kaydetti\u011fi \u00fczere, Natuhaylar<\/b> (Net\u0131xhuadj\/\u041d\u044d\u0442\u044b\u0445\u044a\u0443\u0430\u0434\u0436) ile Shapsughlar<\/b> (\u0428\u0430\u043f\u0441\u044b\u0433\u044a) Karadeniz k\u0131y\u0131s\u0131nda g\u00fcneydeki Tuapse (\u04221\u0443\u0430\u043f\u0441\u044d) y\u00f6resinden (g\u00fcneyde Karadeniz\u2019e d\u00f6k\u00fclen \u015eahe ya da \u015eex\/\u0428\u044d\u0445 Irma\u011f\u0131ndan -\u00e7.n.) ba\u015flayarak, kuzeybat\u0131da Novorossiysk (Tsvemez\/\u04261\u044d\u043c\u044d\u0437), Anapa ve Taman\u2019a de\u011fin uzanan bir alanda eskiden beri oturmaktad\u0131rlar. Kom\u015fular\u0131 olan Kabardeyler<\/b> de Taman Yar\u0131madas\u0131 (\u0422\u044d\u043c\u044d\u043d\u044b\u043a1\u044d), Ker\u00e7 Bo\u011faz\u0131 (\u0425\u044b \u04221\u0443\u0430\u043b\u044d) ve Azak Denizi (\u0425\u044b \u041c\u044b\u0443\u04421\u044d) k\u0131y\u0131lar\u0131 ile K\u0131r\u0131m\u2019\u0131n baz\u0131 yerlerinde oturuyorlard\u0131. 13-14-15. y\u00fczy\u0131llarda \u00e7izilmi\u015f olan Cenova<\/b> ve Venedik<\/b> haritalar\u0131nda<\/b> Kabardeyler (Chabardi) Azak Denizinin kuzeyinde, \u015fimdiki Taganrog <\/b>y\u00f6resinde de bulunuyorlard\u0131. Bu nedenle Kabardeylerle Shapsughlar, \u00f6teki Adige topluluklar\u0131na g\u00f6re, fonetik (ses bilgisi) ve leksik (s\u00f6zc\u00fck da\u011farc\u0131\u011f\u0131) y\u00f6n\u00fcnden birbirlerine daha yak\u0131nd\u0131rlar;\u201cHatx\u0131m y\u0131qo M\u0131hamet \u011euaz\/\u0425\u044c\u0430\u0442\u0445\u044b\u043c \u0438\u043a\u044a\u043e \u041c\u044b\u0445\u044c\u0430\u043c\u044d\u0442 \u0413\u044a\u0443\u0430\u0437\u201d (Hath\u2019\u0131 o\u011flu Muhammed \u011euaz) ve \u201cAydem\u0131rqan\/\u0410\u0439\u0434\u044d\u043c\u044b\u0440\u043a\u044a\u0430\u043d\u201d (Aydemirkan) adl\u0131 eski Adige kahramanl\u0131k \u015fark\u0131lar\u0131, birbirine daha benzer bir bi\u00e7imde bu topluluklar aras\u0131nda halen s\u00f6ylenmektedir. <\/b>Ayn\u0131 bi\u00e7imde Nart A\u015femez, Savs\u0131r\u0131ko, Peterez, \u015e’evay (\u0428\u044a\u044d\u0443\u0430\u0439), Tlep\u015f, \u015eebat\u0131n\u0131ko ve ba\u015fkalar\u0131n\u0131n t\u00fcrk\u00fc ve \u00f6yk\u00fcleri de birbirine daha yak\u0131n ve hepsi taraf\u0131ndan benimsenmi\u015f olarak hala ya\u015fat\u0131lmaktad\u0131r. Nart \u015fark\u0131lar\u0131 bu bi\u00e7imde s\u00f6ylenip dururken, Kabardeyler 14 ve 15\u2019nci y\u00fczy\u0131llarda yay\u0131ld\u0131klar\u0131 o yerlerden, \u00a0O\u015fhamafe (Elbrus\/1\u043e\u0448\u044a\u0445\u044c\u044d\u043c\u0430\u0444\u044d)\u00a0 eteklerindeki \u015fimdiki y\u00f6relerine do\u011fru \u00e7ekilip bu yerde toplanm\u0131\u015flard\u0131r.<\/b> \u00a0(Tatarlar 16\u2019nc\u0131 y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda Azak Denizi k\u0131y\u0131s\u0131ndaki Adige topraklar\u0131na ve Taman Yar\u0131madas\u0131na yerle\u015fmi\u015flerdir. -HCY).<\/p>\n

Bir Adige toplulu\u011funun iyi, di\u011ferinin az bildi\u011fi Nart par\u00e7alar\u0131n\u0131n bulundu\u011funu s\u00f6ylemi\u015ftik. S\u00f6zgeli\u015fi Nart Koles\u2019e ayr\u0131lan b\u00f6l\u00fcm K\u2019emguy topra\u011f\u0131nda iyi bilinir. Bu b\u00f6l\u00fcmde ad\u0131 ge\u00e7en Koles, Kojevb\u0131y<\/b> (Qojeub\u0131y\/\u041a\u044a\u043e\u0436\u044d\u0443\u0431\u044b\u0439) ve benzeri Nartlar\u0131n \u201cy\u0131\u011fma<\/b> mezarlar\u0131\u201d<\/b> K\u2019emguy topra\u011f\u0131ndad\u0131r. Bu h\u00f6y\u00fckleri (sintepeleri) b\u00fcy\u00fck k\u00fc\u00e7\u00fck herkes g\u00f6sterebilir, \u00e7ekti\u011fimiz foto\u011fraflar\u0131 da Adige Bilimsel Ara\u015ft\u0131rma Enstit\u00fcs\u00fc ar\u015fivindedir.<\/p>\n

Nart Koles\u2019e ili\u015fkin anlat\u0131lar\u0131 Yegerukaylar (Yeger\u0131quay\/\u0415\u0434\u0436\u044d\u0440\u044b\u043a\u044a\u0443\u0430\u0439) pek bilmezler ama Nart Set\u0131m\u0131kolar\u0131n (32) \u00f6yk\u00fclerini severek anlat\u0131rlar, eteklerine de\u011fin g\u00f6t\u00fcr\u00fcp \u201cy\u0131\u011fma mezarlar\u0131n\u0131\u201d g\u00f6sterirler.<\/p>\n

\u015eerces y\u00f6resi (K\u00c7C) Adigeleri aras\u0131nda Nart Set\u0131m\u0131ko karde\u015flere ili\u015fkin anlat\u0131lar pek bilinmez ama Nart Ad\u0131y\u0131f\u2019\u0131n (Ad\u0131y\u0131h\u2019u\/\u0410\u0434\u0438\u0438\u0445\u0443) \u00f6yk\u00fclerini bilmeyen de yok gibidir.<\/p>\n

Ayn\u0131 bi\u00e7imde Nart Ad\u0131y\u0131f\u2019\u0131n \u00f6yk\u00fcleri Bjedughlar aras\u0131nda yayg\u0131n halde ve yeterince bilinmez ama Nart Bev\u0131k\u2019 (\u0411\u044d\u0443\u043al), Nart Dze\u011fa\u015ft (Ze\u011fa\u015ft), Nart \u015e’eva\u00e7\u2019 (\u0428\u044a\u044d\u0443\u0430\u043al) ve Pak\u2019oko (Pakoko da denir) Teter\u015f’av\u2019a ili\u015fkin \u00f6yk\u00fcleri severek anlat\u0131rlar.<\/p>\n

Kabardiya\u2019da (KBC) Nart \u015e’eva\u00e7\u2019, Pak\u2019oko Teter\u015f’av, Nart Bev\u0131k\u2019\u2019\u0131n \u00f6yk\u00fcleri yeterince bilinmeyebilir, ama Nart Nebg\u0131r\u0131yeko \u015e’evay (Nebgh\u0131r\u0131yeqo Ceuay\/\u041d\u044d\u0431\u0433\u044b\u0440\u044b\u0435\u043a\u044a\u043e \u0428\u044a\u044d\u0443\u0430\u0439) ve Nart La\u015f\u0131n\u2019\u0131n Nartlara ili\u015fkin \u015fark\u0131 bestelerini, \u201ceski Nart \u015fark\u0131lar\u0131n\u0131\u201d hemen her k\u00f6yde s\u00f6yleyecek ki\u015filer bulabilirsin. Yani her bir ayr\u0131 y\u00f6rede, spesifik (\u00f6zg\u00fcl) olarak kendilerinin en \u00e7ok sevdikleri Nart anlat\u0131lar\u0131 daha yo\u011fun olarak bulunmaktad\u0131r.<\/p>\n

Adige s\u00f6ylentilerinin derlenip yay\u0131nlanmas\u0131nda b\u00fcy\u00fck eme\u011fi bulunan College de Fra\u00e7aise \u00fcyesi Prof. Dr. Georges Dum\u00e9zil<\/b>\u2019in yazd\u0131\u011f\u0131na g\u00f6re, Diasporadaki Adigeler de Nart s\u00f6ylentilerini iyi korumu\u015f durumdad\u0131rlar.<\/p>\n

1930-1931 y\u0131llar\u0131nda T\u00fcrkiye\u2019nin \u015fimdiki Kocaeli ve Sakarya illeri (eski \u0130zmit ili) Adige k\u00f6ylerinde \u201cNart destan\u0131 par\u00e7alar\u0131n\u0131n bulundu\u011funu\u201d, \u201cdestan par\u00e7alar\u0131n\u0131n buralardaki Adigeler taraf\u0131ndan kendisine rahat bir bi\u00e7imde anlat\u0131ld\u0131\u011f\u0131n\u0131\u201d g\u00f6rd\u00fc, \u00a0\u00e7ok say\u0131da Abzegh ve Shapsugh tekstini yaz\u0131ya ge\u00e7irdi (33). T\u00fcm bu yazd\u0131klar\u0131m\u0131z\u0131n kan\u0131tlad\u0131\u011f\u0131 \u015fey, Nart t\u00fcrk\u00fcleri, Nart \u015fark\u0131lar\u0131, Nart menk\u0131beleri (tx\u0131dezh\/\u0442\u0445\u044b\u0434\u044d\u0436\u044a) ile Nart deyi\u015flerinin (gu\u015f\u0131ezh\/\u0433\u0443\u0449\u044b1\u044d\u0436\u044a) Adigeler aras\u0131nda yayg\u0131n bir bi\u00e7imde ve bol miktarda bulundu\u011fu, Nart \u015fark\u0131 ve \u00f6yk\u00fcleri y\u00f6n\u00fcnden Adigelerin, \u00f6b\u00fcr Kafkas halklar\u0131ndan, kar\u015f\u0131la\u015ft\u0131r\u0131lamayacak \u00f6l\u00e7\u00fcde, \u00a0\u00e7ok daha zengin olduklar\u0131 ger\u00e7e\u011fidir.<\/p>\n

B\u00fct\u00fcn bunlar\u0131n ard\u0131ndan kan\u0131tlanan ikinci \u015fey ise, Nart destan\u0131n\u0131 Adigelerin olu\u015fturdu\u011fu, kendi destanlar\u0131 oldu\u011fu ger\u00e7e\u011fidir: Bu kan\u0131y\u0131 V. Miller<\/b> ve
\nL. Lopatinski<\/b> (34) gibi akademisyenlerin de payla\u015ft\u0131\u011f\u0131n\u0131 belirtmeliyiz.<\/p>\n

Adige destan\u0131 \u201cNartlar\u201d 26 b\u00f6l\u00fcmden olu\u015fmaktad\u0131r. Bunlar:<\/p>\n

Setenayre Uerzemedjre\u00a0 (Setenay ile Verzemeg)
\nSetenayqo Saus\u0131r\u0131qu (Setenay o\u011flu Savs\u0131r\u0131ko)
\nUerzemedjqo Yer\u0131\u015fequ (Ye\u015fer\u0131qu, Yer\u0131\u015fqeu) (Verzemeg o\u011flu Yer\u0131\u015fok) (Ye\u015feruk, Yer\u0131\u015fkav)
\nUerzemedjqo \u015eebat\u0131n\u0131qu (Verzemeg o\u011flu \u015eebat\u0131n\u0131ko)
\nXh\u0131m\u0131\u015f\u0131qo Peterez (H\u0131m\u0131\u015f o\u011flu Peterez)
\nYa\u015fem\u0131qo A\u015femez ( Ya\u015fe o\u011flu A\u015femez)
\nNart Tlepc ( Nart Tlep\u015f)
\nNebgh\u0131r\u0131yeqo Ceuay ( Nebg\u0131r\u0131ye o\u011flu \u015e’evay)
\nAzenakv ya Kur (Mal\u0131\u00e7\u0131pxhu) (Azenak\u2019 ya Kur) (Mal\u0131\u00e7\u0131phu)
\nNart Ad\u0131y\u0131f
\nNart Bab\u0131xhu (Nart Babuh)
\nNart Dexena\u011fo (Nart Deh\u2019ena\u011fo)
\nNart T\u0131ricau (Tecau) ( Nart T\u0131ri\u015f’av) (Te\u015f’av)
\nNart \u00c7elexhset (Nart \u00c7elehset)
\nPakvoqo Tetercau (Pak\u2019o o\u011flu Teter\u015f’av)
\nNart Aledj (Nart Aleg)
\nNart Tha\u011fel\u0131dj (Nart Tha\u011fel\u0131g)
\nNart Set\u0131m\u0131qoxer (Nart Set\u0131m\u0131ko’lar)
\nNart Yergun
\nNart Dze\u011fa\u015ft
\nDeguzh\u0131yeqo Djer\u0131m (Degudjer) (Deguj\u0131ye o\u011flu Ger\u0131m) (Deguger)
\nNart Koles
\nNart Ceuakv (Nart \u015e’eva\u00e7\u2019)
\nNart Beu\u0131kv (Nart Bev\u0131\u00e7\u2019)
\nNart Em\u0131c (1\u044d\u043c\u044b\u0448\u044a) (Nart Am\u0131\u015f’ )
\n\u015eark\u0131lar, de\u011fi\u015fik \u00f6yk\u00fcler ve atas\u00f6zleri (gu\u015f\u0131ezhxer).<\/p>\n

Ba\u011f\u0131ms\u0131z b\u00f6l\u00fcmler aras\u0131nda yer almayan, ama her biri neredeyse bir b\u00f6l\u00fcm olu\u015fturacak kadar b\u00fcy\u00fck, de\u011fi\u015fik Nart \u00f6yk\u00fcleri (Nart kad\u0131nlar\u0131n\u0131n \u00fcr\u00fcnlerini ve yarat\u0131c\u0131 yeteneklerini yans\u0131tan \u00f6yk\u00fcler, Nart k\u0131zlar\u0131nca bestelendi\u011fi izlenimini veren \u015fark\u0131lar)\u00a0 ile bunlar\u0131n d\u0131\u015f\u0131nda Nart \u00f6zdeyi\u015fleri (psetlezh\/\u043f\u0441\u044d\u043b\u044a\u044d\u0436\u044a) de olduk\u00e7a \u00e7ok say\u0131dad\u0131r. <\/p>\n

<\/b> Not: <\/b> Sonlar\u0131na \u201co\u201d ve \u201cu\u201d gibi sesler gelmedik\u00e7e \u201cg\u201d, \u201ck\u201d ve \u201ck\u2019\u201d gibi Adigece\u2019deki sesler s\u0131ras\u0131yla \u201cc\u201d (\u0434\u0436), \u201c\u00e7\u201d (\u0447) ve \u201c\u00e7\u2019\u201d (\u043a1) olarak okunmal\u0131d\u0131r. -HCY.
\nAC- Adigey Cumhuriyeti.
\nKabardey (KBC)- Kabardey-Balkarya Cumhuriyeti.
\n\u015eerces (K\u00c7C)- Kara\u00e7ay-\u00c7erkesya Cumhuriyeti. -HCY.
\n<\/b>
\n D\u0130PNOTLAR:
\n11) <\/b>X. S. Bgajba. Ob abxazkom geroi\u00e7eskom epose, \u201cTrud\u0131 Abxazkogo instituta yaz\u0131ka, literatur\u0131 i istorii im. D. \u0130. Gulina\u201d, s. 238.
\n12) <\/b>V. Abayev. \u0130stori\u00e7eskoe v nartskom epose, \u201dNartskiy epos\u201d, sb. statey, Dzavdjikav, 1949, s. 43.
\n13) <\/b>P. Lafarg. O\u00e7erki po istorii kultur\u0131, M., 1926, s. 54.
\n14) <\/b>K\u2019era\u015fe Tembot, Ad\u0131ghe uered\u0131zhxer, M\u0131yequape, 1946, s. 6.
\n15) <\/b>E. P. Alekseyeva. O \u00e7em rasskaz\u0131vayut arxeologi\u00e7eskie pamyatniki Kara\u00e7ayevo-\u00c7erkesii, \u00c7erkessk, 1960, s. 14.
\n16)<\/b> \u201dO\u00e7erki istorii Ad\u0131gei\u201d, Maykop, 1947, s. 14.
\n17)<\/b> E. \u0130. Krupnov. Drevnaya istoriya Kabard\u0131, Nal\u00e7ik, 1952, s. 48.
\n18)<\/b> E. \u0130. Krupnov. age, s. 48.
\n19)<\/b> P. A. Ditler. Vpusknoe kurganoe pogrobenie bliz Maykopa, el yazmas\u0131, ABAE (Ad\u0131ge Blimsel Ara\u015ft\u0131rma Enstit\u00fcs\u00fc) ar\u015fivinde, No. 2.
\n20) <\/b>P. A. Ditler. Z\u0131tsve qet\u2019o\u011fe ofcva\u011fem xet (ad\u0131 ge\u00e7en \u00e7al\u0131\u015fma i\u00e7inde).
\n21) <\/b>Nartskiy epos. Materiyal\u0131 sove\u015faniya, Orconikidze 1957, s. 219.
\n22)<\/b> E. P. Alekseyeva. O predkax ad\u0131go-\u00e7erkesskix plemen, \u201dU\u00e7en\u0131e zapiski \u00c7erkesskogo nav\u00e7no-issledovatel\u2019skogo instituta\u201d, tom. 2.
\n23)<\/b> Nartskiy epos. Materyal\u0131 sove\u015faniya 19-20 oktyabrya 1956 g. , Orconikidze, 1957, s. 217-219.
\n24)<\/b> O\u00e7erki istorii Ad\u0131gei, tom I, Maykop, 1957, s. 28.
\n25) <\/b>D. G. Jantiyeva. O geroi\u00e7eskom epose gortsev se. Kavkaza, \u201dZapiski SKKG N\u0130\u0130, II, Rostov na-Donu, 1929.
\n26) <\/b>V. \u0130. \u00c7i\u00e7erov. Vopros\u0131 genezisa i razvitiya drevnix form narodnogo eposa. \u201cNartskiy epos\u201d, material\u0131 sove\u015faniya 19-20 oktyabrya 1956 g., Orconikidze, 1957, s. 12.
\n27)<\/b> K. Marks. K kritike politi\u00e7eskoy ekonomi, Gospoltizdat, 1949, s. 224.
\n28)<\/b> V. \u0130. \u00c7i\u00e7erov\u2019un bu konuda s\u00f6yledikleri \u015f\u00f6yledir:\u201d\u0130lk ba\u015flarda Nartlar destan\u0131, halk\u0131n yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131, do\u011fay\u0131 kavray\u0131\u015f\u0131n\u0131 ve insan ili\u015fkilerini d\u00fczenleyen bir olu\u015fumdu\u201d(Nartskiy epos, 19-20 ekim tarihli konferans belgeleri, Orconikidze, 1957, s. 13).
\n29)<\/b> Engels. Dialktika-prirod\u0131, Gospolitzdat, 1950, s. 138.
\n30)<\/b> Ad\u0131ghe uered\u0131zhxer, M\u0131yequape, 1940, s. 11.
\n31)<\/b> Bak. D. Kestan\u2019\u0131n konu\u015fmas\u0131:\u201dNartskiy epos\u201d, material\u0131 sove\u015f. 19-20 akt. 1956, g. Orconikidze, 1957, s. 215-216.
\n32)<\/b> \u201dNart Setxer\u201d ye \u201cNart Sitxer\u201d ye \u201cSet Ze\u015fi\u015f\u0131r\u201d zfiorexer \u015f\u0131v (\u2018Nart Setler\u2019 ya da \u201c\u2019nart Sitler\u2019 ya da \u201c\u00dc\u00e7 Set
\n34)<\/b> Bak. D. G. Jantiyev\u2019in tebli\u011fi \u201cO geroi\u00e7eskom epose se. Kavkaza\u201d, \u201dZapiski SKKC N\u0130\u0130, t. II, Rostov na- Donu, 1929, s. 334.<\/span><\/p>\n

IV<\/p>\n

\u201cNartlar\u201d epopesi (destan\u0131) Adigelerin ulusal destan\u0131d\u0131r; o, Adige halk\u0131n\u0131n \u00e7ok b\u00fcy\u00fck, devasa bir yap\u0131t\u0131d\u0131r; Kafkasya\u2019n\u0131n \u201cdedelerinin\u201d geli\u015fmi\u015f insanl\u0131\u011f\u0131n\u0131n, yarat\u0131c\u0131-\u00fcretici yetene\u011finin, kahramanl\u0131\u011f\u0131n\u0131n, mertli\u011finin, zekas\u0131n\u0131n olumlu ve parlak bir yans\u0131mas\u0131d\u0131r.<\/p>\n

Adige ulusal destan\u0131 \u201cNartlar\u201d, Adige halk\u0131n\u0131n bir zenginli\u011fi, tarihteki yolculu\u011funun bir \u201cvakayinamesi\u201d ve \u00f6rnek kodeksidir. Destan, Adigelerin g\u00fcc\u00fcn\u00fc, kavrama yetene\u011fini, d\u00fc\u015f\u00fcnce (ama\u00e7) ve \u00f6zlemlerini, \u00a0karakter ve geleneklerini oldu\u011fu gibi ta\u015f\u0131yarak g\u00fcn\u00fcm\u00fcze getirmi\u015ftir.<\/p>\n

Destanda yer alan bir Nart ki\u015fisi hangi irilik ya da b\u00fcy\u00fckl\u00fcktedir?<\/p>\n

Nartlar normal insan \u00f6l\u00e7\u00fclerinde ki\u015filerdir ama g\u00fc\u00e7l\u00fcl\u00fck ve dayan\u0131kl\u0131l\u0131k y\u00f6n\u00fcnden insan \u00f6l\u00e7\u00fclerinin \u00e7ok daha \u00fcst\u00fcndedirler. Bu nedenle Nartlar\u0131n eskiden ya\u015fam\u0131\u015f ayr\u0131 bir insan soyu (toplulu\u011fu) oldu\u011funu sananlar da vard\u0131r. Ancak hi\u00e7bir arkeolog bug\u00fcne de\u011fin, arada s\u0131rada kar\u015f\u0131la\u015f\u0131lmakta olan bir iki iri insan iskelet ve kemi\u011fi d\u0131\u015f\u0131nda, eskiden ya\u015fm\u0131\u015f iri ve devasa bir insan soyuna ili\u015fkin hi\u00e7bir kan\u0131t bulamam\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde de b\u00f6ylesine bir iki iri insanla kar\u015f\u0131la\u015f\u0131lmas\u0131 m\u00fcmk\u00fcnd\u00fcr. Bu \u00f6rnekleri kan\u0131t diye \u00f6ne s\u00fcrmek do\u011fru olmaz ama s\u00f6ylenebilecek \u015fey, insanlar\u0131n eskiden do\u011fayla daha i\u00e7 i\u00e7e ya\u015fad\u0131klar\u0131, daha iri kemikli ve g\u00f6vdeli olduklar\u0131 ger\u00e7e\u011fidir. Yukar\u0131da de\u011findi\u011fimiz gibi, destandaki Nartlar, kendilerini y\u00fccelten \u015fark\u0131, t\u00fcrk\u00fc ve \u00f6yk\u00fclere ko\u015fut olarak, alabildi\u011fine abart\u0131lm\u0131\u015f ve ba\u015flar\u0131ndan onca \u015fey ge\u00e7mi\u015f g\u00fc\u00e7l\u00fc \u00f6rneklere d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f ki\u015filer olabilirler. Nartlar\u0131, \u015fark\u0131 ve \u00f6yk\u00fclerinde anlat\u0131ld\u0131\u011f\u0131 gibi, eskiden ya\u015fam\u0131\u015f iri bir insan soyu olduklar\u0131 bi\u00e7iminde d\u00fc\u015f\u00fcnemeyiz, Nartlar halk fantezisinin (d\u00fc\u015f d\u00fcnyas\u0131n\u0131n) yaratt\u0131\u011f\u0131 iri insan \u00f6rnekleridirler sadece. Yukar\u0131da da de\u011findi\u011fimiz gibi, Nartlar ayr\u0131 bir insan soyu de\u011fildir, Nartlar insan beyninde yarat\u0131lm\u0131\u015f ki\u015filerdir; \u015fark\u0131 ve \u00f6yk\u00fcleri de ona g\u00f6re olu\u015fturulmu\u015ftur (35). <\/p>\n

Nartlar\u0131n \u201ctanr\u0131s\u0131\u201d var m\u0131yd\u0131, dinsel bilin\u00e7leri hangi d\u00fczeydeydi?<\/b><\/p>\n

Tanr\u0131 inanc\u0131, sonradan olu\u015fmu\u015ftur.<\/p>\n

S\u0131n\u0131fs\u0131z insan toplumunun ilk d\u00f6neminde hen\u00fcz bir dinsel olu\u015fum (din) yoktu, din bilinmiyordu. Bu nedenle, Nartlar\u0131n ba\u015flang\u0131c\u0131 d\u00f6neminde, dinsel motiflerin Nart destan\u0131nda yer almad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilir, ama sonralar\u0131 izledi\u011fi uzun tarihsel yolculuk s\u00fcresince de\u011fi\u015fik dinsel g\u00f6r\u00fcnt\u00fclerin destana yans\u0131m\u0131\u015f oldu\u011fu s\u00f6ylenebilir. Ayr\u0131ca Nart metinlerini yaz\u0131ya ge\u00e7iren ve onlara yeni \u201cbi\u00e7imler vererek\u201d yay\u0131nlayanlar\u0131n da Tanr\u0131sal g\u00f6r\u00fcnt\u00fcleri sanatsal ama\u00e7larla metinlere kat\u0131\u015ft\u0131rd\u0131klar\u0131 d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n

Eski s\u00f6ylentilerin geli\u015fmesinde dinin \u00f6zel bir \u00f6nem ta\u015f\u0131d\u0131\u011f\u0131n\u0131 Marksist-Leninist g\u00f6r\u00fc\u015f yads\u0131maz. Ancak, destan konusunda \u00e7al\u0131\u015fan bir iki ara\u015ft\u0131rmac\u0131, bir mitolojik teori (kuram) olarak 19. y\u00fczy\u0131l Rusya\u2019s\u0131nda ge\u00e7erli olan baz\u0131 g\u00f6r\u00fc\u015flerden etkilenerek, ya\u015famda ve do\u011fada ger\u00e7ekle\u015fen olaylar\u0131n bir \u00a0\u201cTanr\u0131 buyru\u011fu\u201d sonucu olu\u015ftu\u011fu ve ba\u015flang\u0131c\u0131n bir tanr\u0131sal kayna\u011fa dayand\u0131\u011f\u0131 bi\u00e7iminde g\u00f6r\u00fc\u015fler de \u00f6ne s\u00fcrd\u00fcler. Bu t\u00fcr ki\u015filerden en tan\u0131nm\u0131\u015f olan\u0131 19. y\u00fczy\u0131lda ya\u015fam\u0131\u015f Rus ara\u015ft\u0131rmac\u0131lar\u0131ndan F. \u0130. Buslayev<\/b> idi; Buslayev sanat\u0131n k\u00f6kenini mitoloji ile dine dayand\u0131r\u0131yor, \u201cDin ana etkendir, din yarat\u0131c\u0131l\u0131\u011fa b\u00fcy\u00fck bir g\u00fc\u00e7 katar\u201d <\/b>(36) diyordu. Bu y\u00fczden Buslayev ve yanda\u015flar\u0131, destan\u0131 ya\u015fam\u0131n de\u011fil, Tanr\u0131\u2019n\u0131n bir \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fcyor, destan\u0131n tanr\u0131sal bir kayna\u011fa dayand\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyorlard\u0131. <\/p>\n

Mitoloji okulu yanda\u015flar\u0131, destanda ad\u0131 ge\u00e7en kahramanlar\u0131 (ki\u015fileri), g\u00f6ky\u00fcz\u00fc, orman ve su ile ilgili de\u011fi\u015fik g\u00f6revler \u00fcstlenmi\u015f politeist (putperest) Tanr\u0131lar imi\u015fler gibi sunuyorlar, dolay\u0131s\u0131yla destan\u0131 da tanr\u0131lar\u0131n bir destan\u0131ym\u0131\u015f gibi tan\u0131tmak istiyorlard\u0131. Bu burjuva mitoloji okulunun yans\u0131malar\u0131, baz\u0131 Oset Nart s\u00f6ylenti varyantlar\u0131n\u0131 da (de\u011fi\u015fkelerini de) an\u0131msat\u0131yorlar, bu burjuva edebiyat \u201cd\u00fczenleyicileri\u201d, Grek mitolojisinin d\u00fczenleni\u015fi \u00f6rne\u011finden y\u00fcr\u00fcyerek, destan\u0131n tanr\u0131lara ait bir destan oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc savunuyorlard\u0131. Nart destan\u0131n\u0131, Tanr\u0131lar\u0131n bir destan\u0131 imi\u015f gibi g\u00f6rmek, destan\u0131n kendisini, o destan\u0131 yaratm\u0131\u015f olan insanlardan, halktan koparmak ve soyutlamak olur ki, bu da b\u00fcy\u00fck bir yan\u0131lg\u0131ya yol a\u00e7ar. <\/b><\/p>\n

Ayn\u0131 bi\u00e7imde P. Ostryakov<\/b> 19. y\u00fczy\u0131lda Kabardiya\u2019da Nart \u015e’evay<\/b>\u2019a (\u0428\u044a\u044d\u0443\u0430\u0439) ait s\u00f6ylentileri yaz\u0131ya ge\u00e7irdi, onlara kendi anlay\u0131\u015f\u0131na g\u00f6re \u201cbi\u00e7im verip\u201d \u201cVestnik Yevrop\u0131\u201d<\/b>(37) dergisinde yay\u0131nlad\u0131. S\u00f6ylentilere, izledi\u011fi mitoloji ekol\u00fcne uygun olarak, Adem ile Havva\u2019dan ba\u015flat\u0131p belirgin bir tanr\u0131sal \u00f6ns\u00f6z (giri\u015f) \u00a0de yazd\u0131.<\/p>\n

Oysa Nart s\u00f6ylentilerinde b\u00f6ylesine tanr\u0131sal konulara ve insanlar aras\u0131nda bulunan geli\u015fmi\u015f dinsel g\u00f6r\u00fcnt\u00fclere belirgin olarak fazla rastlanmaz. Ancak, yukar\u0131da da de\u011findi\u011fimiz gibi, de\u011fi\u015fik d\u00f6nemlere ait dinsel g\u00f6r\u00fcnt\u00fcler ve izler, \u015fark\u0131larda bulunmuyor da olsalar, daha sonralar\u0131, destan anlat\u0131c\u0131lar\u0131n\u0131n kendilerinden kaynaklanm\u0131\u015f olarak, d\u00fczyaz\u0131 \u00f6yk\u00fclerine kat\u0131lm\u0131\u015flard\u0131r. Bug\u00fcnk\u00fc Adige \u015fark\u0131c\u0131 ve destanc\u0131lar\u0131 ise, Nartlar\u0131, ku\u015fkusuz birer tanr\u0131 olarak g\u00f6rmemektedirler. <\/b>Nart destan\u0131nda \u00f6ne \u00e7\u0131kan mitolojik motif, bir\u00e7ok yerde tanr\u0131ya kar\u015f\u0131 gelme, ba\u015f kald\u0131rma ve onunla sava\u015f bi\u00e7imindedir. Buna en iyi \u00f6rnek de Nesren-jak\u2019e<\/b>\u2019nin (Sakall\u0131 Nesren) da\u011fa zincirlenmesi olay\u0131na ili\u015fkin olarak anlat\u0131lan Adige s\u00f6ylentileridir. <\/p>\n

V<\/b><\/p>\n

Destana g\u00f6re Nartlar\u0131n ya\u015fam bi\u00e7imi ve toplumsal ili\u015fkileri nas\u0131ld\u0131r?<\/p>\n

En eski destan bi\u00e7imleri olduklar\u0131n\u0131 s\u00f6yledi\u011fimiz \u015fark\u0131 (uered\/\u043e\u0440\u044d\u0434\/chant) ve t\u00fcrk\u00fc (p\u015f\u0131natl\/\u043f\u0449\u044b\u043d\u0430\u043b\u044a, makamla s\u00f6ylenen \u015fiir\/byline) par\u00e7alar\u0131n\u0131, \u00f6rne\u011fin \u201cNart<\/b>\u00a0 \u015eebat\u0131n\u0131ko\u201d<\/b>yu ele al\u0131p inceledi\u011fimizde Nartlar\u0131n aile (soy\/\u043b1\u0430\u043a\u044a\u043e) topluluklar\u0131 bi\u00e7iminde de\u011fi\u015fik b\u00f6lgelerde, Tyene (\u0422\u0435\u043d\u044d\/Don), P\u015f\u0131ze (\u041f\u0449\u044b\u0437\u044d\/Kuban), \u0130nc\u0131c (\u0130ndj\u0131dj;Zelen\u00e7uk), Varp (Urup), Laba ve P\u015f\u0131\u015f \u0131rmaklar\u0131 boylar\u0131nda, Kafkas Da\u011flar\u0131nda, Karadeniz, Ker\u00e7 Bo\u011faz\u0131 (\u0425\u044b \u04221\u0443\u0430\u043b\u044d\/X\u0131 Tvuale) ve Azak Denizi (\u0425\u044b \u041c\u044b\u0443\u04421\u044d\/X\u0131 M\u0131utve) k\u0131y\u0131lar\u0131nda ya\u015fad\u0131klar\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Bu yerlerin adlar\u0131 \u015fark\u0131 ve t\u00fcrk\u00fclerde s\u00f6ylenmektedir. \u00a0\u00d6rne\u011fin, Nart \u015eebat\u0131n\u0131ko, \u00a0ba\u015fka bir yerden Nartlar\u0131n yan\u0131na gelecek oldu\u011funda:<\/p>\n

\u201cTyene q\u0131re\u011fuaze,
\n\u011euaze q\u0131r\u0131dekva,
\nP\u015f\u0131ze yiyikv\u0131\u011foxer,
\n\u015e\u0131\u00e7epeps fem\u0131xhua\u2026\u201d<\/p>\n

\u201cDon Irma\u011f\u0131 boyunu izliyor,
\nBu yana (g\u00fcneye) do\u011fru ilerliyor,
\nKuban Irma\u011f\u0131n\u0131n ge\u00e7i\u015f yerleri,
\nAt\u0131n\u0131n b\u00f6\u011fr\u00fcne bile de\u011fmiyor\u2026\u201d<\/p>\n

\u015eebat\u0131n\u0131ko Nart \u00e7oban\u0131 ile kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda, ondan \u201ckent\u201d ya da \u201ck\u00f6y\u201d ad\u0131 sormuyor -\u00e7\u00fcnk\u00fc b\u00f6ylesine toplu ya\u015fam bi\u00e7imleri hen\u00fcz olu\u015fmam\u0131\u015f olmal\u0131yd\u0131– \u201cAleglerin evine giden yolu s\u00f6yle\u201d <\/b> diyor ve \u00e7obandan yolu g\u00f6stermesini istiyor.<\/p>\n

Eski insan karakteri olan sertlik ve diklenmeyi \u015eebat\u0131n\u0131ko ile Nart \u00e7oban\u0131 aras\u0131ndaki at\u0131\u015fmada da g\u00f6r\u00fcyoruz. Bu da destan\u0131n \u00e7ok eski \u00e7a\u011flardan gelmekte oldu\u011funu bize g\u00f6steren kan\u0131tlardan biridir.<\/p>\n

\u015eebat\u0131n\u0131ko \u00f6rne\u011fi ve onun davran\u0131\u015flar\u0131, \u00e7ok eski bir d\u00f6nemde, yani k\u0131l\u0131c\u0131n konu\u015ftu\u011fu, at s\u0131rt\u0131nda ve k\u0131l\u0131\u00e7 belde, k\u00f6t\u00fclere meydan okunarak ve yi\u011fitlik yolunda dola\u015f\u0131ld\u0131\u011f\u0131, g\u00fc\u00e7l\u00fcn\u00fcn s\u00f6z\u00fcn\u00fcn ge\u00e7ti\u011fi bir d\u00f6nemi, yi\u011fitlerin Base Ovas\u0131\u2019n\u0131 bir ba\u015ftan \u00f6b\u00fcr ba\u015fa tozuttuklar\u0131 bir d\u00f6nemi bize g\u00f6stermektedir. (\u0411\u0430\u0441\u044d \u0433\u0443\u0431\u0433\u044a\u043e\/Base Gub\u011fo\/Base Ovas\u0131-Laba Irma\u011f\u0131 ile Kuban Irma\u011f\u0131 aras\u0131nda bulunan ve g\u00fcneyde Kafkas Da\u011flar\u0131na dayanan ova.)<\/p>\n

Nartlar\u0131n atlar\u0131n\u0131n bilinen \u00f6zel adlar\u0131 vard\u0131r: Thoj\u0131y<\/b> (\u0422\u0445\u044a\u043e\u0436\u044a\u044b\u0439-Savs\u0131r\u0131ko\u2019nun at\u0131), \u00c7emdej<\/b> (\u0427\u044d\u043c\u0434\u044d\u0436\u044a-Koles\u2019in at\u0131), \u015e\u2019oyehu\u00e7\u2019e<\/b> (\u0428\u044a\u043e\u0435\u0445\u044a\u0443\u043al\u044d-Verzemeg\u2019in at\u0131), vb. Nart atlar\u0131n\u0131n ilgin\u00e7 \u00f6zellikleri ve gizli yanlar\u0131 vard\u0131r. S\u00f6zgeli\u015fi Savs\u0131r\u0131ko\u2019nun at\u0131 Thoj\u0131y \u00e7ok ak\u0131ll\u0131, \u00a0zeki ve binicisinin dan\u0131\u015fman\u0131d\u0131r. <\/b><\/p>\n

Nart destan\u0131n\u0131n toponomisi, \u201cyer bilimi\u201d, yani yerlerin, denizlerin, \u0131rmaklar\u0131n ve tepelerin adlar\u0131 neleri anlatmaktad\u0131r? Destanda ne gibi yer adlar\u0131yla kar\u015f\u0131la\u015fmaktay\u0131z?<\/p>\n

Adige ve Abhaz metinlerindeki bi\u00e7imiyle, Setenay\u2019\u0131n \u00e7ama\u015f\u0131r y\u0131kad\u0131\u011f\u0131 yer -P\u015f\u0131ze (Kuban Irma\u011f\u0131); \u015eebat\u0131n\u0131ko\u2019nun, at\u0131n\u0131n b\u00f6\u011fr\u00fcne bile su de\u011fdirmeden, y\u00fczerek ge\u00e7ti\u011fi yer- yine P\u015f\u0131ze;\u201cizledi\u011fi yol\u201d -Tyene (Don Irma\u011f\u0131); atlar\u0131n\u0131 g\u00fc\u00e7lendirme ve tedavi i\u00e7in suya sokmaya (\u0445\u044b\u043f\u0441 \u0445\u044d\u0433\u044a\u0430\u0445\u044c\u044d\/x\u0131ps xe\u011fahe) g\u00f6t\u00fcrd\u00fc\u011f\u00fc yer- Varp (Urup Irma\u011f\u0131); Nartlar\u0131n kendilerinin y\u00fczd\u00fckleri yer- Labe (Laba Irma\u011f\u0131); Nart \u015e’eve\u00e7\u2019ase\u2019nin (\u0428\u044a\u044d\u043e\u043a1\u0430\u0441\u044d\/Ceuekvase) k\u0131z karde\u015fi olan Pak\u2019o\u2019nun (\u041f\u0430\u043a1\u043e) salla ge\u00e7ti\u011fi \u0131rmak -\u015ehagua\u015fe (\u0428\u044a\u0445\u044c\u0430\u0433y\u0430\u0449\u044d\/Chagua\u015fe-Rus\u00e7a: Byelaya ya da Belaya; ba\u015fka bir anlat\u0131ya g\u00f6re de P\u015f\u0131\u015f Irma\u011f\u0131); Natkuaceler’in (\u041d\u0430\u0442\u043a\u044a\u0443\u0430\u0434\u0436\u044d\/Natquadje) bir b\u00f6l\u00fcm\u00fcn\u00fcn ya\u015fad\u0131\u011f\u0131 yer- Nat-psuh (\u041d\u0430\u0442 \u043f\u0441\u044b\u0445\u044a\u0443\/Nat-ps\u0131xhu;Nat Irma\u011f\u0131); Savs\u0131r\u0131ko\u2019nun y\u0131n\u0131j\u0131 (devi) i\u00e7ine sokup dondurdu\u011fu\u00a0 ve boynunu u\u00e7urdu\u011fu\u00a0 yer -H\u2019\u0131 \u015e\u2019uts\u2019e (X\u044b \u0428l\u0443\u0446l\u044d\/KaraDeniz); Set\u0131m\u0131ko karde\u015flerin\u00a0 memleketi -Tuapse (\u04221\u0443\u0430\u043f\u0441\u044d); Nartlar\u0131n at s\u00fcr\u00fclerini y\u00fczd\u00fcr\u00fcp ge\u00e7irerek getirdikleri\u00a0 yer -H\u2019\u0131 T\u2019uale (\u0425\u044b \u04221\u0443\u0430\u043b\u044d\/X\u0131 Tvuale\/Ker\u00e7 Bo\u011faz\u0131); Nesren-jak\u2019e\u2019nin zincire vuruldu\u011fu yer- Kafkas Da\u011f\u0131 (38). Bu yerlerin kapsad\u0131\u011f\u0131 devasa bir alan, Nart co\u011frafyas\u0131n\u0131 olu\u015fturmaktad\u0131r.<\/p>\n

Nart destan\u0131nda kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z bu yer adlar\u0131 Adigeler a\u00e7\u0131s\u0131ndan yeniden incelenmesine ve \u201ckan\u0131tlanmas\u0131na\u201d gerek bulunmayan Adige yerle\u015fim yerlerinin adlar\u0131d\u0131r; yani Adigelerin en eski zamanlardan beri \u00fczerinde ya\u015fad\u0131klar\u0131 yerlere kendi dillerinde verdikleri yer adlard\u0131r. Bu yerler, Mo\u011follar\u0131n, \u0130ranl\u0131lar\u0131n ya da Alanlar\u0131n eski yerle\u015fim yerlerinin adlar\u0131 de\u011fil, Adigelerin bilindik yerle\u015fim yerlerinin adlar\u0131d\u0131r.<\/p>\n

Sonu\u00e7 olarak Nartlar\u0131n toponomi ve co\u011frafyas\u0131, bize eski Adigey (\u00c7erkesya) topra\u011f\u0131n\u0131n \u201cdilini\u201d\u00a0 sunmaktad\u0131r.<\/p>\n

\u201cNartlar\u201d\u00a0 destan\u0131n\u0131 de\u011fi\u015fik bilimsel y\u00f6nlerden ele ald\u0131\u011f\u0131m\u0131zda, destan\u0131n bir Adige yarat\u0131s\u0131 ve Kafkasya\u2019da olu\u015fturulmu\u015f oldu\u011fu ger\u00e7e\u011fi a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kmaktad\u0131r. Destan\u0131n Kafkasya ile bir ilgisinin bulunmad\u0131\u011f\u0131n\u0131, tamamen Alan k\u00f6kenli oldu\u011funu \u00f6ne s\u00fcrenler, iddialar\u0131na hi\u00e7bir bilimsel kan\u0131t g\u00f6sterememektedirler. Bununla birlikte, biz yine de destan\u0131n de\u011fi\u015fik y\u00f6nlerini incelemeye ve \u00f6\u011frenmeye devam edece\u011fiz.<\/p>\n

Nartlar\u0131n kulland\u0131klar\u0131 \u00f6l\u00e7\u00fc birimleri nelerdir?
\n<\/b>
\nNartlar\u0131n uzunluk -mesafe \u00f6l\u00e7\u00fc birimi \u201ckuvo\u011f\u201d (\u043a\u0443\u043e\u0433\u044a\u0443\/kuuo\u011fu), \u00a0yani ba\u011f\u0131ran birinin sesini ula\u015ft\u0131rabildi\u011fi mesafedir;\u201ckuuo\u011fui\u015f\u201d- \u00fc\u00e7 ses mesafesi; \u201ckuuo\u011fuibl\u201d -yedi ses mesafesi, yani\u00a0 art arda ses aral\u0131klar\u0131yla dizilen yedi ki\u015finin sesinin ula\u015ft\u0131\u011f\u0131 toplam mesafe; \u201ckuuo\u011fuib\u011fukve yeble\u011f\u0131\u011feu\u201d- dokuz ses mesafesi kadar; z\u0131 \u201cmafe\u201d -bir g\u00fcnl\u00fck, z\u0131 \u201cmaze\u201d- bir ayl\u0131k, z\u0131 \u201cy\u0131tles\u201d -bir y\u0131ll\u0131k yol deyimleri kullan\u0131l\u0131yor ya da \u201c\u0430\u0437\u0444\u0430\u0433\u0443 \u0437\u044b \u043c\u044d\u0444\u0430\u043a1\u043e \u0438\u043b\u044a\/azfagu z\u0131 mefakvo y\u0131tl\u201d- \u201caralar\u0131nda bir g\u00fcnl\u00fck yol\u00a0 var\u201d, diyorlard\u0131.<\/p>\n

Nartlar\u0131n y\u00fckseklik ya da derinlik \u00f6l\u00e7\u00fcleri de \u015f\u00f6yledir: \u201c\u043b\u044a\u0430\u043f\u0448\u044a\u044d\u043c \u0449\u0438\u0437\/tlapcem \u015fiz\u201d -topu\u011funa kadar; \u201ctlekvapvem\u00a0 nes\u201d- diz boyu, dizine kadar; \u201cn\u0131b\u0131dj\u0131m nes\u201d -g\u00f6be\u011fine, \u00a0beline kadar;\u201cb\u011fem nes\u201d- g\u00f6\u011fs\u00fc boyunda; \u201ctamem nes\u201d-omuzuna kadar; \u201c\u0448\u044a\u0445\u044c\u0430\u043f\u044d \u0448\u044b\u0433\u0443 \u043d\u044d\u0441\/chape \u015f\u0131gu nes\u201d -tepesine, ba\u015f\u0131 \u00fcst\u00fcne kadar. Bunlar\u0131 insan, at ya da s\u0131\u011f\u0131r \u00f6l\u00e7\u00fclerine g\u00f6re s\u00f6yl\u00fcyorlard\u0131. \u00d6rne\u011fin, Aleg\u2019in \u00fcnl\u00fc evi:<\/p>\n

\u201cU\u0131ne qyebe-nyeba, \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0(Kocaman-iri bir ev,
\nA\u015f y\u0131pevutlacori\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Evin s\u00fcrg\u00fcs\u00fc bile
\n\u015e\u0131 b\u011fel\u0131bem qesa\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bir at g\u00f6\u011f\u00fcs kafesi boyunda)<\/p>\n

Daha ba\u015fka \u201cexhombe barm\u0131q\u201d- \u201cparmak boyu\u201d diyorlar; \u00f6rne\u011fin \u201cexhombe barm\u0131q\u0131m u\u0131\u00e7vez\u011fep\u015f\u0131n\u201d denildi\u011finde-\u201c seni ba\u015fparmak ile i\u015faret parma\u011f\u0131 aras\u0131ndan ezip ge\u00e7iririm\u201d anlam\u0131 anla\u015f\u0131lmaktad\u0131r.<\/p>\n

Geni\u015flik (en) \u00f6l\u00e7\u00fcleri de; \u201czale\u201d-parmak eni, geni\u015fli\u011fi; \u201ctvuale\u201d-iki parmak geni\u015fli\u011finde; \u201c\u015fale\u201d-\u00fc\u00e7 parmak eninde;\u201cpvale\u201d -d\u00f6rt parmak geni\u015fli\u011finde; \u201cedeqabj\u201d- el ayas\u0131, avu\u00e7 geni\u015fli\u011fi; \u201cbjiz\u201d -kar\u0131\u015f, ba\u015f ve ser\u00e7e parmaklar\u0131 aras\u0131 a\u00e7\u0131lm\u0131\u015f mesafe; \u201ceplvakvu\u201d- kula\u00e7, a\u00e7\u0131lm\u0131\u015f iki kol aras\u0131 mesafe; \u201ctleubequ\u201d- ad\u0131m, bi\u00e7imindedir.<\/p>\n

Ayr\u0131ca \u201ctha\u201d (\u0442\u0445\u044c\u044d) dedikleri bir \u00f6l\u00e7\u00fcleri de vard\u0131r: Aleglerin evi \u201cotuz tha uzunlu\u011funda, boyunda\u201d (the \u015fekv y\u0131kv\u0131ha\u011fa), diyor Nart \u00e7oban\u0131, \u015fark\u0131 i\u00e7inde \u015eebat\u0131n\u0131ko\u2019ya verdi\u011fi yan\u0131tta. \u015eimdiki metrik sisteme g\u00f6re s\u00f6ylemek gerekirse, bir \u201ctha\u201d, yakla\u015f\u0131k bir metre kadard\u0131r; Nart Aleg\u2019in evi de destandaki anlat\u0131ya g\u00f6re, 30 metre boyundayd\u0131.<\/p>\n

Nartlar\u0131n a\u011f\u0131rl\u0131k \u00f6l\u00e7\u00fcleri de bir ki\u015finin, bir at\u0131n ya da bir \u00f6k\u00fcz\u00fcn \u201ckald\u0131rabilece\u011fi\u201d ya da \u201c\u00e7ekebilece\u011fi\u201d a\u011f\u0131rl\u0131k (y\u00fck) idi. S\u00f6zgeli\u015fi:<\/p>\n

\u201cAledj yaunezh\u0131 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u201cAleglerin evinde
\nKvesen\u0131be kveta. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00c7ok say\u0131da s\u00fctun bulunur.
\nKveseneui kvet\u0131xer\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 S\u00fctunlar\u0131n her birini
\nTsuyme zerafa\u015fa!\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ancak sekiz \u00f6k\u00fcz \u00e7ekebilir!\u201d<\/p>\n

Nart anlat\u0131lar\u0131nda atas\u00f6z\u00fc (tx\u0131de) ve s\u00f6ylentiler bi\u00e7iminde kar\u015f\u0131la\u015f\u0131lan say\u0131lar da \u015f\u0131-\u00fc\u00e7, \u201cmefi\u015fe z\u0131\u015fes\u0131m u\u0131na\u011fom \u015f\u0131\u015f\u0131 xhuj\u0131\u011fe\u201d (\u00fc\u00e7 g\u00fcn konuk olarak kald\u0131ktan sonra aileden biri say\u0131ld\u0131); bl\u0131-yedi, \u00a0\u201cmefibl djegu facv\u0131\u011f\u201d (ona yedi g\u00fcn boyunca e\u011flenti d\u00fczenlediler); bazen \u201c8\u201d ya da \u201c9\u201d say\u0131s\u0131-\u201c\u041f\u0441\u0438\u0431\u0433\u044a\u0443 \u0443\u04381\u044d\u043c\u0438 \u0445\u044d\u0441\u0445\u044b\u043d!\/psib\u011fu uiemi xesx\u0131n!\u201d (dokuz canl\u0131 da olsan elimden kurtulamazs\u0131n!) ya da \u201cy\u00fcz olmaya bir eksik\u201d yani \u201c99\u201d. B\u00fct\u00fcn bunlarla, Nartlar d\u0131\u015f\u0131ndaki di\u011fer s\u00f6zl\u00fc anlat\u0131lar\u0131m\u0131zda da kar\u015f\u0131la\u015f\u0131lmaktad\u0131r; b\u00fct\u00fcn bunlar, Adige toplumsal geleneklerimizden ve ulusal \u00f6zelliklerimizden kaynaklanm\u0131\u015f olan \u00f6\u011felerdendirler.<\/p>\n

Destan par\u00e7alar\u0131n\u0131 okurken, Adige tarihi bir \u015ferit gibi g\u00f6z\u00fcm\u00fcz\u00fcn \u00f6n\u00fcnden ge\u00e7iyor ve uzak ge\u00e7mi\u015fimiz kar\u015f\u0131m\u0131zda adeta yeniden canlan\u0131yor.
\n<\/p>\n

VI<\/b><\/p>\n

Eskiden ya\u015fam\u0131\u015f insanlar\u0131n d\u00fcnya g\u00f6r\u00fc\u015fleri, do\u011fa g\u00fc\u00e7lerini alg\u0131lay\u0131\u015flar\u0131, do\u011fan\u0131n \u201cgizlerini\u201d yorumlay\u0131\u015f bi\u00e7imleri, \u00f6zlemleri, ya\u015fam i\u00e7in s\u00fcrd\u00fcrd\u00fckleri u\u011fra\u015f\u0131lar, sonunda da, t\u00fcm insanl\u0131k k\u00fclt\u00fcr\u00fcn\u00fcn ge\u00e7irdi\u011fi a\u015famalar, Adige Nart destan\u0131ndaki \u00f6yk\u00fc, t\u00fcrk\u00fc ve \u015fark\u0131larda da aynen g\u00f6r\u00fclmektedir. B\u00fct\u00fcn bu olumlu y\u00f6nleriyle, Nart destan\u0131, d\u00fcnya k\u00fclt\u00fcr\u00fc i\u00e7inde se\u00e7kin bir yer tutmaktad\u0131r. \u00a0<\/b><\/p>\n

Her toplum, geli\u015fim s\u00fcreci i\u00e7inde, ayn\u0131 evreleri ge\u00e7irerek yoluna devam etmi\u015ftir. \u00a0Bu nedenle Adige Nart destan\u0131 ile eski d\u00fcnya mitolojisindeki bir\u00e7ok arg\u00fcmanlar (kan\u0131tlar) ve \u00f6zellikler birbirine benzemektedir.<\/p>\n

S\u00f6zgeli\u015fi ate\u015fi getiren ya da \u00e7alan ki\u015fi \u00f6rne\u011fi, d\u00fcnya mitolojisinde en \u00e7ok bilinen \u00f6rneklerdendir.<\/p>\n

Adige Yi\u011fitlik Destan\u0131 Nartlardaki Savs\u0131r\u0131ko\u2019nun \u00f6zellikleri ile eski Grek mitolojisindeki \u00f6zellikler birbirine benzemektedir. Nart Savs\u0131r\u0131ko\u2019nun ate\u015fi getiri\u015fini anlatan t\u00fcrk\u00fcy\u00fc an\u0131msayal\u0131m ve onu Grek s\u00f6ylencesiyle kar\u015f\u0131la\u015ft\u0131ral\u0131m<\/b>:<\/p>\n

(\u2026) Nartlar seferdeyken \u015fiddetli bir tipiye yakalan\u0131r ve zor bir duruma d\u00fc\u015ferler. Yanlar\u0131nda ate\u015f yoktur. Ancak, hi\u00e7 beklemedikleri bir anda, arkalar\u0131ndan Savs\u0131r\u0131ko yeti\u015fir ve hemen ondan ate\u015f isterler.<\/p>\n

G\u00f6k kubbe ad\u0131na ant i\u00e7erim,
\nYalan\u0131m varsa can\u0131m \u00e7\u0131ks\u0131n,
\nGer\u00e7ekten ate\u015fim yok,
\nYok ama bulur getiririm!<\/p>\n

diyor Savs\u0131r\u0131ko. At\u0131 Thoj\u0131y\u2019e atlay\u0131p ate\u015f getirmek i\u00e7in korkun\u00e7 y\u0131n\u0131j\u2019\u0131n (dev) yan\u0131na gidiyor, zorluklar\u0131 a\u015f\u0131p onu alt ediyor ve ate\u015fi Nartlara getiriyor.<\/p>\n

Nart atl\u0131lar\u0131 i\u00e7in b\u00fcy\u00fck bir ate\u015f yak\u0131yor.
\n<\/b>
\nBundan daha sevindirici bir \u015fey olamazd\u0131 o an Nartlar i\u00e7in!<\/p>\n

Nart Savs\u0131r\u0131ko insanlara b\u00f6ylesine bir yard\u0131mda bulunuyor, onlar\u0131n mutlulu\u011fu i\u00e7in can\u0131n\u0131 di\u015fine tak\u0131p b\u00fcy\u00fck bir u\u011fra\u015f veriyor. Bu \u00f6zellikleriyle Adige Savs\u0131r\u0131ko\u2019su ile Grek Prometheus\u2019u birbirine benziyor. <\/b><\/p>\n

Nart Savs\u0131r\u0131ko gibi, ate\u015fi getiren Prometheus da insanlar\u0131n mutlulu\u011fu i\u00e7in u\u011fra\u015f veriyor. Grek s\u00f6ylencesine g\u00f6re, Prometheus, Tanr\u0131lar Tanr\u0131\u2019s\u0131 Zeus\u2019tan \u00e7ald\u0131\u011f\u0131 ate\u015fi insanlara getiriyor.<\/p>\n

Tanr\u0131lara kar\u015f\u0131 geldi\u011fi, tanr\u0131 s\u00f6z\u00fcn\u00fc dinlemedi\u011fi i\u00e7in, Prometheus, Zeus\u2019un buyru\u011fuyla Kafkas Da\u011f\u0131\u2019nda zincire vuruluyor. Bu olay\u0131n ayn\u0131s\u0131, Adige anlat\u0131s\u0131nda, Nesren-jak\u2019e<\/b>\u2019nin de ba\u015f\u0131na geliyor, onu da Kafkas Da\u011f\u0131na zincirliyorlar: <\/p>\n

\u201cEyvah, eyvah! Nart Nesren\u2019e, <\/b>
\nNesren-jak\u2019e\u2019ye,
\nNe gibi bir yanl\u0131\u015f yapt\u0131n sen,
\nTanr\u0131 buyru\u011funu,
\nHi\u00e7e mi sayd\u0131n sen,
\nSen tanr\u0131n\u0131n gazab\u0131na u\u011frayan,
\nSen da\u011fa kald\u0131r\u0131lan,
\nSen zincire vurulan!\u201d<\/b><\/p>\n

diyor Adige t\u00fcrk\u00fcs\u00fc (p\u015f\u0131natle).<\/p>\n

\u0130nsan\u0131n \u201cbebeklik\u201d, yani bilincinin do\u011fu\u015fu a\u015famas\u0131nda, hen\u00fcz d\u00fcnyaya do\u011fru bir maddi bak\u0131\u015f\u0131n\u0131n bulunmad\u0131\u011f\u0131; insan\u0131n anlayamad\u0131\u011f\u0131 olaylar\u0131 kendi \u00f6znel (ki\u015fisel) kan\u0131lar\u0131n\u0131 da katarak yorumlad\u0131\u011f\u0131 ve insan ruhunun baz\u0131 maddi varl\u0131klarda sakl\u0131 oldu\u011fu, baz\u0131 \u00f6zel ki\u015filerin isteklerinin G\u00fcne\u015f, Tanr\u0131 ve do\u011fa taraf\u0131ndan yerine getirildi\u011fi ve do\u011fa olaylar\u0131n\u0131n (ya\u011f\u0131\u015f, y\u0131ld\u0131r\u0131m, \u015fim\u015fek, vb\u2019nin) birilerinin istemesi sonucu ger\u00e7ekle\u015fti\u011fi gibisine inan\u00e7 \u00f6rneklerini, Nesren\u2019e ait Adige etiolojik (nedenbilim) s\u00f6ylencelerinde, ayr\u0131ca \u201c\u0421\u044d\u0442\u044d\u043d\u0430\u0439 \u043a\u044a\u044d\u0433\u044a\u0430\u0433\u044a\/Setenay qe\u011fa\u011f\u201d <\/b> (Setenay \u00c7i\u00e7e\u011fi) ve \u201c\u0422\u044b\u0433\u044a\u044d\u0440 \u043f\u0447\u044b\u0445\u044c\u044d\u0440\u044d \u043a\u044a\u044b\u0437\u0444\u044b\u0437\u044d\u0442\u044d\u0443\u0446\u043e\u0440\u044d\u0440\/T\u0131\u011fer p\u00e7\u0131here q\u0131zf\u0131zeteutsorer\u201d<\/b> (G\u00fcne\u015fin ak\u015famleyin -batmadan hemen \u00f6nce- duraklay\u0131vermesi)\u00a0 vb gibi \u00f6yk\u00fclerde de g\u00f6rebiliyoruz.<\/p>\n

Nart \u00f6yk\u00fc, t\u00fcrk\u00fc ve \u015fark\u0131lar\u0131nda, s\u00f6zgeli\u015fi su verilerek \u00e7elikle\u015ftirilmi\u015f insan bedeninde baz\u0131 zay\u0131f yerlerin kalabilece\u011fi gibi eski inan\u00e7 t\u00fcrlerine de rastlanmaktad\u0131r. \u00d6rne\u011fin, Savs\u0131r\u0131ko\u2019nun b\u00f6ylesine zay\u0131f yerleri dizleriydi. Savs\u0131r\u0131ko bir ate\u015f topu bi\u00e7iminde do\u011fdu\u011funda, annesi Setenay-gua\u015fe, bebe\u011fi Demirci Tlep\u015f\u2019e g\u00f6t\u00fcr\u00fcp su vermesini (suya dald\u0131rmas\u0131n\u0131) sa\u011flam\u0131\u015ft\u0131. Tlep\u015f \u00e7ocu\u011fu ma\u015fa ile dizlerinden tutup yedi kez suya dald\u0131rm\u0131\u015f, \u201c\u00e7ocu\u011fun v\u00fccudu \u00e7elik gibi sertle\u015fmi\u015fti\u201d<\/b> diyor Adige \u00f6yk\u00fcs\u00fc, \u201cAncak demir ma\u015fa ile tutulan dizleri, \u00a0su de\u011fmedi\u011finden yumu\u015fak kalm\u0131\u015ft\u0131\u201d<\/b>. Bu nedenle ok saplanmayan ve k\u0131l\u0131\u00e7 i\u015flemeyen Savs\u0131r\u0131ko\u2019nun v\u00fccudunun zay\u0131f yerleri dizleriydi. Bu \u00f6zelli\u011fiyle Savs\u0131r\u0131ko, Greklerin Akhilleus\u2019una (A\u015fil) benzemektedir. <\/b><\/p>\n

A\u015fil do\u011fdu\u011funda, annesi Fetide onu suya dald\u0131r\u0131p v\u00fccuduna su vermi\u015f, \u00e7elikle\u015ftirmi\u015fti. Parmaklar\u0131 ile tuttu\u011fu \u00e7ocu\u011fun topuklar\u0131, su de\u011fmedi\u011finden yumu\u015fak kalm\u0131\u015ft\u0131\u00a0 (A\u015fil\u2019in topu\u011fu).<\/p>\n

Adige yi\u011fitlik destan\u0131ndaki halk anlat\u0131lar\u0131n\u0131n \u00e7o\u011fu ger\u00e7ek\u00e7i bir kurulu\u015f sergilemektedir, ancak \u015fimdi sunaca\u011f\u0131m\u0131z baz\u0131 \u00f6rnekler fantastik insan be\u011fenilerine uygun bir bi\u00e7imde s\u00fcslenip g\u00fczelle\u015ftirilmi\u015f, \u00e7ekici ve ilgin\u00e7 k\u0131l\u0131nm\u0131\u015f ve sanatsal \u00f6\u011felerle bezenmi\u015flerdir. \u00d6rne\u011fin H\u0131m\u0131\u015f\u0131ko Peterez<\/b>\u2019in (\u0425\u044a\u044b\u043c\u044b\u0449\u044b\u043a\u044a\u043e \u041f\u044d\u0442\u044d\u0440\u044d\u0437) bebeklik d\u00f6nemini bir an\u0131msayal\u0131m:<\/p>\n

\u201c(\u2026)
\n\u00c7\u0131nar\u0131n serti be\u015fik ucu,
\n\u015eim\u015firin serti be\u015fik kenar\u0131,
\nCeylan\u0131n s\u0131rt derisi be\u015fik ipi,
\nKam\u0131\u015f\u0131n g\u00f6steri\u015flisi de be\u015fik sopas\u0131 idi,
\nPeterez\u2019i, \u00a0anal\u0131\u011f\u0131 Jokoyan, ba\u011flad\u0131\u011f\u0131nda be\u015fi\u011fine,
\nUzan\u0131p par\u00e7alay\u0131verdi be\u015fi\u011fin iki ucunu,
\nGerinip kopard\u0131 be\u015fik ba\u011flar\u0131n\u0131,
\nDo\u011frulup\u00a0 dikiliverdi oda i\u00e7inde!\u201d<\/b><\/p>\n

B\u00f6ylesine bir ba\u015fka abart\u0131l\u0131 \u00f6rnek de \u201ck\u0131z pe\u015finde ko\u015fan bir delikanl\u0131 olmayan\u201d Verzemeg\u0131qo \u015eebat\u0131n\u0131ko<\/b> \u00f6rne\u011fidir. \u015eebat\u0131n\u0131ko t\u00fcrk\u00fcs\u00fcnde sunulan g\u00f6r\u00fcnt\u00fcn\u00fcn sanatsal d\u00fczenleni\u015finde Adige dilinin bir\u00e7ok \u00e7arp\u0131c\u0131 ve g\u00fczel renklerini bir arada g\u00f6rebilirsiniz:<\/p>\n

\u201cManda g\u00f6n\u00fcnden k\u0131rbac\u0131n\u0131\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/b>\u00a0\u201cDombay cue kvep\u015f\u0131ri,
\nSall\u0131yor, \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>Qyeutereb\u011fu,
\nDoland\u0131r\u0131yor (\u015faklat\u0131yor) boynunda at\u0131n\u0131n, <\/b>\u015e\u0131b\u011fem q\u0131ryefekv\u0131,
\nTozutuyor, \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>Q\u0131x\u0131rye\u011feut\u0131,
\nTozuttuklar\u0131 at\u0131n\u0131n boynundan\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>\u00a0Y\u0131\u015f\u0131 q\u0131xiut\u0131rer
\nAll\u0131-karal\u0131 y\u00fckselip\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/b>\u00a0Qo\u00e7vef\u0131-qo\u00e7vaptsveu
\nBulutlara kar\u0131\u015f\u0131yor, \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>Uecof\u0131m xyehe,
\n\u0130ki burnundan\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>Y\u0131\u015f\u0131 pebz\u0131dj\u0131nme
\nF\u0131\u015fk\u0131ran soluklar\u0131 at\u0131n\u0131n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>P\u015fes\u0131yeu qarix\u0131rem
\nKavuruyor otlar\u0131, \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>U\u0131ts\u0131cher yel\u0131\u011fo,
\nDelikanl\u0131 kavrularaktan, \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>Lv\u0131r, zyel\u0131\u011foj\u0131c,
\nOturuyor e\u011ferinde, \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>Uenegum y\u0131s,
\nSol omzundan\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>Y\u0131semegu tame
\nG\u00fcne\u015f do\u011farken, \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>T\u0131\u011fer q\u0131\u015fyeps\u0131,
\nSa\u011f omzundan\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>Y\u0131jab\u011fu tame
\n\u00c7iy ya\u011f\u0131yor…\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/b>Ueseps\u0131r q\u0131\u015fyex\u0131…”<\/p>\n

<\/b>(Verzemedj\u0131qo \u015eabat\u0131n\u0131qo p\u015f\u0131natlelerinden).<\/p>\n

Nart ciltlerini okuyanlar insanl\u0131k k\u00fclt\u00fcr\u00fcn\u00fcn ge\u00e7irdi\u011fi d\u00f6nemleri (a\u015famalar\u0131) g\u00f6steren \u00e7ok say\u0131da ilgin\u00e7 halk yap\u0131t\u0131 ile kar\u015f\u0131la\u015fabilirler. Adige \u015fark\u0131 s\u00f6yleme gelene\u011finin yararl\u0131 bir sonucu olarak, t\u00fcrk\u00fclerle \u015fark\u0131larda, ilk (eski) bi\u00e7imlerin, \u00f6yk\u00fclere oranla daha iyi korunmu\u015f olduklar\u0131n\u0131 g\u00f6rebiliyoruz.<\/p>\n

Nart destan\u0131, \u00a0ya\u015fam\u0131n ve toplumsal ili\u015fkilerin bir moral kodeksi olarak ve \u00f6rneklenilecek tipleri sunarak, \u00e7ok eski d\u00f6nemlerde \u00f6yk\u00fc, t\u00fcrk\u00fc ve \u015fark\u0131lar bi\u00e7iminde olu\u015fturulmu\u015ftur.<\/p>\n

Nart \u00f6yk\u00fcleri i\u00e7inde masal s\u00fcjesi (\u00f6zelli\u011fi) bulunanlar da vard\u0131r.<\/p>\n

Adige destan\u0131 ile \u00e7ok eski d\u00f6nemler mitolojisi aras\u0131nda bulunan benzerliklere dikkat \u00e7eken ve onlar\u0131 belirleyen, ayr\u0131ca Adige folklorunu derinlemesine incelemi\u015f bulunan b\u00fcy\u00fck Adige yazar\u0131 Tembot K\u2019era\u015f<\/b> (1902-1988), yerinde olarak, bu konuda \u015funlar\u0131 yazm\u0131\u015ft\u0131r:<\/p>\n

\u201cD\u00fcnya mitolojisindeki en \u00fcnl\u00fc motiflerin bir\u00e7oklar\u0131 Nart destan\u0131nda da g\u00f6r\u00fclmektedir. V\u00fccuduna silah i\u015flemeyen Savs\u0131r\u0131ko<\/b>\u2019nun silah i\u015fleyen yerleri dizleridir. Bu durum Homeros\u2019un eski Grek destan\u0131 \u201cOdyssea\u201d<\/b>daki (Odise\u2019deki) kahraman\u0131 A\u015fil<\/b>\u2019in topu\u011funa benzemektedir. \u201cA\u015fil\u2019in topu\u011fu\u201d <\/b>deyimi bu nedenle s\u00f6ylenmi\u015ftir, diyor Tembot K\u2019era\u015f. Adem peygamberin<\/b> topraktan yarat\u0131ld\u0131\u011f\u0131, ayr\u0131ca insan ruhunun k\u0131l\u0131\u00e7 ya da ba\u015fka bir cisimde bulundu\u011fu bi\u00e7imlerinde<\/b>, birer<\/b> animist (canl\u0131c\u0131) motif<\/b> olarak d\u00fcnya mitolojisinde g\u00f6r\u00fclen \u00f6zellikler \u00e7er\u00e7evesinde, ta\u015ftan do\u011fan Nart Savs\u0131r\u0131ko motifi, \u00fcnl\u00fc d\u00fcnya s\u00f6ylencesi\u00a0 \u201cDa\u011fa Zincirlenen Prometheus\u201d<\/b> motifini and\u0131rmaktad\u0131r. \u201cAte\u015fi Getirme\u201d<\/b> motifi de Nart Savs\u0131r\u0131ko\u2019nun y\u0131n\u0131jdan (dev) ate\u015fi \u00e7almas\u0131 motifine benzemektedir\u201d. (\u0410\u0434\u044b\u0433\u044d \u043e\u0440\u044d\u0434\u044b\u0436\u044a\u0445\u044d\u0440\/Ad\u0131ghe uered\u0131zhxer, M\u0131yequape, 1946, s.12)<\/p>\n

Bu ve benzeri \u00f6zelliklerin Nart destan\u0131nda da g\u00f6r\u00fclmesi, bilim adam\u0131 ve yazarlar\u0131n soruna ili\u015fkin g\u00f6r\u00fc\u015flerini a\u00e7\u0131klamalar\u0131na neden olmu\u015ftur.<\/p>\n

Da\u011fa zincirlenen ki\u015filerin, Nesren-jak\u2019e<\/b> ve Y\u0131n\u0131j \u015ehab\u011fo<\/b>\u2019nun (Y\u0131n\u0131zh Chab\u011fo) o\u011flu gibi ki\u015filerin ya da \u0131ss\u0131z k\u00f6\u015felerdeki inlerde ve karanl\u0131k u\u00e7urum diplerinde zincire vurulup ba\u011flanm\u0131\u015f ki\u015filerin anlat\u0131ld\u0131\u011f\u0131 Nart s\u00f6ylence ve \u00f6yk\u00fclerinin Kafkasya k\u00f6kenli olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyen yazarlar (L. G. Lopatinskiy gibi) vard\u0131r. Ancak bilim adam\u0131 ve yazarlar\u0131n \u00e7o\u011funlu\u011fu, bu s\u00f6ylencelerin (mit) Kafkasya k\u00f6kenli oldu\u011funu, bunlar\u0131n Greklerden al\u0131nm\u0131\u015f \u015feyler olmad\u0131\u011f\u0131n\u0131, tam tersine, sonralar\u0131 Greklerin bu Kafkas \u00f6yk\u00fclerini al\u0131p onlardan kendi s\u00f6ylencelerini olu\u015fturduklar\u0131n\u0131 s\u00f6ylemekte ve bu g\u00f6r\u00fc\u015fte birle\u015fmektedir.<\/p>\n

Abhaz dilinden s\u00f6z ederken, Kafkas k\u00f6kenli bir \u00f6yk\u00fc olan Prometheus\u2019a de\u011finen akademisyen N. Y. Marr<\/b> \u015f\u00f6yle yazm\u0131\u015ft\u0131: \u201cBu \u00f6yk\u00fclerden biri (\u2026) Yunanistan\u2019a ula\u015ft\u0131 ve orada Prometheus efsanesine d\u00f6n\u00fc\u015ft\u00fc\u201d<\/b> (39).<\/p>\n

\u00dcnl\u00fc G\u00fcrc\u00fc yazar\u0131 ve halk mitolojisi konular\u0131n\u0131 derinlemesine incelemi\u015f olan Akakiy<\/b> Tseretelli<\/b>\u2019nin \u201cMedeya\u201d<\/b> adl\u0131 oyununun eklerinde belirtti\u011fine g\u00f6re, Prometheus ve Yason-Medea\u2019ya ili\u015fkin s\u00f6ylenceler, \u201cy\u00f6remizin \u00e7ocuklar\u0131d\u0131r\u201d, onlar Kafkasya\u2019da do\u011fmu\u015flard\u0131r. <\/b><\/p>\n

B\u00fcy\u00fck Alman d\u00fc\u015f\u00fcn\u00fcr\u00fc Hegel<\/b>, antik yazar Herodotos<\/b>\u2019un yaz\u0131lar\u0131n\u0131 incelerken, \u00a0Greklerin tanr\u0131lar\u0131n\u0131n \u00e7o\u011funu ba\u015fka \u00fclkelerden getirdiklerini belirtmektedir (40).
\n
\nB\u00fct\u00fcn bunlar Nart destan\u0131n\u0131n Kafkasya k\u00f6kenli ve Kafkasya\u2019da do\u011fmu\u015f oldu\u011fu ger\u00e7e\u011fini kan\u0131tlamaktad\u0131rlar. <\/b><\/p>\n

Kafkasya\u2019da ya\u015fayan halklardan Osetler<\/b>, di\u011ferlerinden \u00e7ok daha erken bir tarihte bir ayd\u0131n z\u00fcmresine kavu\u015ftular. Akademisyen \u015eifner Anton Antonovi\u00e7<\/b> (1817-79), hukuk doktoru Pfaf Vladimir Vogdanovi\u00e7<\/b>, akademisyen V. F. Miller<\/b> (1848-1913), \u00fcnl\u00fc G\u00fcrc\u00fc roman yazar\u0131, Oset\u00e7e\u2019yi de \u00e7ok iyi bilen Daniel \u00c7onkadze<\/b> (1830-60), ayr\u0131ca Oset yazarlar\u0131 \u015eanayev karde\u015fler<\/b> olan Gatsir ve Cantemir (Djantemir), Bekmurza o\u011flu Aslan Murza<\/b> Nart metinlerinin derlenmesi ve yay\u0131nlanmas\u0131nda yo\u011fun \u00e7al\u0131\u015fmalarda bulundular. Sonu\u00e7 olarak, Oset Nart par\u00e7alar\u0131 daha erken bir tarihte yay\u0131n d\u00fcnyas\u0131nda yer alm\u0131\u015f oldular. <\/b><\/p>\n

Baz\u0131 ara\u015ft\u0131rmac\u0131lar\u0131n Nart destan\u0131n\u0131n \u201cAlan-Oset k\u00f6kenli oldu\u011fu\u201d bi\u00e7imindeki erken yarg\u0131lar\u0131, baz\u0131 yabanc\u0131 yazarlar\u0131n yan\u0131lmalar\u0131na da neden oldu. Ancak \u00e7ok ge\u00e7meden bunlar\u0131n baz\u0131lar\u0131 yan\u0131lt\u0131ld\u0131klar\u0131n\u0131 anlad\u0131lar.<\/p>\n

\u00d6rne\u011fin, bu tek yanl\u0131 enformasyon durumunun \u00c7ek \u00fclkesine ula\u015ft\u0131\u011f\u0131n\u0131, \u00a0bilim adam\u0131 ve Kafkas dilleri \u00fczerine \u00e7al\u0131\u015fan Vatslov \u00c7ern\u0131<\/b>\u2019n\u0131n Nisan 1958\u2019de Prag\u2019dan bize yazd\u0131\u011f\u0131 mektubundan da anl\u0131yoruz:<\/p>\n

\u201cG\u00f6r\u00fc\u015flerini a\u00e7\u0131klayan tek bir \u00c7ek ara\u015ft\u0131rmac\u0131s\u0131 var, o da Nartlar\u0131n \u0130ran k\u00f6kenli oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne kat\u0131l\u0131yor. Ancak bu g\u00f6r\u00fc\u015f (41) bana g\u00f6re, tek yanl\u0131 bir enformasyona dayan\u0131yor\u201d diyor Vatslov \u00c7ern\u0131<\/b>. (AN\u0130\u0130 fond, 1. op. 40)<\/p>\n

S\u00f6z\u00fcn\u00fc etti\u011fimiz Nartlara ili\u015fkin bu t\u00fcr g\u00f6r\u00fc\u015flerin tek yanl\u0131 de\u011ferlendirmelere dayand\u0131\u011f\u0131n\u0131, bilim adam\u0131 ve yazarlarca yaz\u0131lanlar\u0131n da daha \u00e7ok Oset kaynakl\u0131 yaz\u0131lar oldu\u011funu s\u00f6ylemek durumunday\u0131z. \u00dcnl\u00fc Adige yazar\u0131 Tembot K\u2019era\u015f<\/b> (42), yazar ve edebiyat ara\u015ft\u0131rmac\u0131s\u0131 D. G. Kestan<\/b> (43), \u015fair A. O. \u015eogentsuk<\/b> (44), A. T. \u015eertan (\u015eortan)<\/b> (45) ve Ha\u00e7\u0131mTevne<\/b> (T\u044d\u0443\u043d\u044d \u0425\u044c\u0430\u0447\u044b\u043c) (46) gibi yazarlar\u0131n zaman zaman ya da baz\u0131 destan metinlerinin yay\u0131nlan\u0131\u015flar\u0131 s\u0131ras\u0131nda s\u00f6yledikleri de\u011finmeler d\u0131\u015f\u0131nda, Adigelerin kendi \u00e7al\u0131\u015fmalar\u0131na dayanan, Nartlara ili\u015fkin tarihsel ve filolojik ara\u015ft\u0131rmalar\u0131n\u0131n halen bulunmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek durumunday\u0131z.<\/p>\n

Nart destan\u0131 Adigeler taraf\u0131ndan hen\u00fcz bilimsel anlamda tan\u0131t\u0131lmad\u0131\u011f\u0131ndan, onu derinlemesine incelememiz gerekmektedir.<\/p>\n

Adige Nartlar\u0131n\u0131, kendisini \u00f6rten sisleri da\u011f\u0131tarak ve ge\u00e7mi\u015f y\u00fczy\u0131llar\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kararak bilim d\u00fcnyas\u0131n\u0131n \u00f6n\u00fcne koyma g\u00f6revi orta yerde durmaktad\u0131r.<\/p>\n

Bunun i\u00e7in, bilimsel bir tutarl\u0131l\u0131kla, Nartlara ili\u015fkin olarak, Adigeler aras\u0131nda bulunan \u015fark\u0131, t\u00fcrk\u00fc ve \u00f6yk\u00fcleri d\u00fczenleyenleri, derleyenleri ve bunlar\u0131n yay\u0131nlanmas\u0131nda eme\u011fi ge\u00e7enleri tan\u0131tmak, Adige destan\u0131 Nartlar\u0131n kimli\u011fini herkesin anlayabilece\u011fi bir bi\u00e7imde ortaya koymak gerekmektedir. <\/p>\n

<\/b>
\n D\u0130PNOTLAR:<\/b>
\n34)<\/b> Bak. D. G. Jantiyev\u2019in tebli\u011fi \u201cO geroi\u00e7eskom epose se. Kavkaza\u201d, \u201dZapiski SKKC\u00a0\u00a0 N\u0130\u0130, t. II, Rostov na- Donu, 1929, s. 334.
\n35)<\/b> Bak. A. M. Gadagatl. Geroi\u00e7eskiy epos \u2018Nart\u0131\u2019 i ego genezis, Krasnodar, 1967, d\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcm, s. 108- 128.
\n36)<\/b> F. \u0130. Buslayev. \u0130stori\u00e7eskie o\u00e7erki t. I, 1861, s. 1-2.
\n37)<\/b> P. Ostryakov. Narodnaya literatura kabardintsev\u00a0 i\u00a0 yeya obrazts\u0131, j. \u201d Vestnik\u00a0 Yevrop\u0131\u201d t. \u0131v, agust 1879, sayfalar. 697-710.
\n38)<\/b> Bu yerlerde Nart destan\u0131nda kar\u015f\u0131la\u015f\u0131lan olaylar\u0131n \u00e7\u00f6z\u00fcmlenmekte oldu\u011funu Kabardey Nartologu A. T. \u015eorten yazmaktad\u0131r (sb. \u201dKabardino-Balkarskaya ASSR\u201d, Nal\u00e7ik, s. 528).
\n39)<\/b> N. Y. Marr. O yaz\u0131ke\u00a0 i\u00a0 istorii abxazov, M. -L. 1935, s. 144-145.
\n40)<\/b> Bu noktay\u0131 Hegel \u015f\u00f6yle a\u00e7\u0131klar: \u201cGrekler tanr\u0131lar\u0131n\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fc ba\u015fka \u00fclkelerden ithal etmi\u015flerdir. Herodotos bu durumu M\u0131s\u0131r i\u00e7in kesin olarak s\u00f6ylemektedir. D\u0131\u015far\u0131dan al\u0131nan bu yabanc\u0131 mitler (s\u00f6ylenceler) Grekler taraf\u0131ndan yeniden yo\u011furulmu\u015f ve geli\u015ftirilmi\u015ftir. Fakat bu arada, \u00a0benimsedikleri bu yabanc\u0131 teogoniler, Grekler taraf\u0131ndan genellikle tanr\u0131lar\u0131 yerici \u00f6yk\u00fclere d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015flerdir\u201d (Hegel. So\u00e7. t. \u00a0VIII, M. -L. 1935, 238-239).
\n41)<\/b> S\u00f6z\u00fcn\u00fc etti\u011fimiz d-r \u0130rji (A. Hade\u011fal). \u00a0
\n42)<\/b> T. K\u2019era\u015f. Nartme yatx\u0131dezhxer, \u201dAd\u0131ghe uered\u0131zhxer\u201d, M\u0131yequape, 1946, 12-14.
\n43)<\/b> D. Kestan. Nartme yaepos, \u201dAd\u0131ghe literature u\u00e7ebnik\u201d, M\u0131yequape, 1958, s. 42-50.
\n44)<\/b> A. O. \u015eogentsuk. Nart Sosr\u0131ko y\u0131xh\u0131barxer, Qeberteye\u00a0 N\u0130\u0130\u2019m y\u0131 \u201cU\u00e7ene zapiskexer\u201d, t. IV, Nal\u015f\u0131k, \u00a01948, \u00a0s. 137-156.
\n45)<\/b> A. T. \u015eortanov. \u0130skusstvo\u00a0 i\u00a0 folklor, \u201dKabardino\u011f-Balkarskaya ASSR\u201d, Nal\u00e7ik, 1957, s. 525-543.
\n46)<\/b> Xa\u00e7im Tevnov. Ustnoe tvor\u00e7etvo kabardinskogo naroda, \u201dLiteratura\u00a0 i\u00a0 pisateli Kabard\u0131\u201d, M. 1958, s. 17-18.<\/p>\n

 <\/p>\n

VII<\/p>\n

<\/strong> Adige destan\u0131 \u201cNartlar\u201dda anaerkil ve ataerkil aile g\u00f6r\u00fcnt\u00fclerine de rastlan\u0131r. Kad\u0131n\u0131n s\u00f6z\u00fcn\u00fcn \u00f6nde ve egemen oldu\u011fu, kad\u0131n\u0131n kendi ba\u015f\u0131na karar ald\u0131\u011f\u0131, serbest hareket etti\u011fi, bilinen tek bir e\u015finin (kocas\u0131n\u0131n) olmad\u0131\u011f\u0131 ve b\u00fcy\u00fck bir sayg\u0131 g\u00f6rd\u00fc\u011f\u00fc anaerkil aile d\u00f6nemine ait motifler, Adige Nart destan\u0131nda \u00e7ok belirgin bir bi\u00e7imde g\u00f6r\u00fclebilmektedir.
\n
\nTembot K\u2019era\u015f<\/strong>, Nart t\u00fcrk\u00fclerini (\u043f\u0449\u044b\u043d\u0430\u043b\u044a) incelerken, Setenay\u2019a ili\u015fkin tekstleri ele al\u0131p bu tekstlerin anaerkil y\u00f6nlerini g\u00f6stermektedir:<\/p>\n

\u201c\u015eabat\u0131n\u0131ko\u2019nun (P\u015f\u0131-Batinoko) geldi\u011fini g\u00f6ren Setenay-gua\u015fe \u015f\u00f6yle der:<\/p>\n

\u201cYey, ar \u015eebatn\u0131qua, \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u201cHey, o \u015eabat\u0131n\u0131ko\u2019dur,
\nLv\u0131xhu kopq xetx\u0131nba!\u201d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0Ondan bir erkek kal\u00e7a kemi\u011fi kapal\u0131m\u201d<\/p>\n

Burada \u201cErkek kal\u00e7a kemi\u011fi\u201d <\/strong>(Lv\u0131xhu kopq\/\u041b1\u044b\u0445\u044a\u0443 \u043a\u043e\u043f\u043a\u044a)\u00a0 s\u00f6zleriyle s\u00f6ylenmek istenen \u015fey, g\u00fc\u00e7l\u00fc bir erkek \u00e7ocuk edinme iste\u011fidir. Bunu da Setenay gua\u015fenin \u015eabat\u0131n\u0131ko\u2019yu kar\u015f\u0131lay\u0131\u015f bi\u00e7imi gibi, g\u00fczel Akuanda\u2019y\u0131 (\u0410\u043a\u0443\u0430\u043d\u0434\u044d-\u0434\u0430\u0445\u044d) \u00f6ne s\u00fcr\u00fcp onu elde etmeye \u00e7al\u0131\u015fmas\u0131ndan, Setenay gua\u015fenin kendisinin de \u201cbeyaz kollar\u0131, diri g\u00f6\u011f\u00fcsleri ve kar beyaz\u0131 bacaklar\u0131yla\u201d onu etkilemeye kalk\u0131\u015fmas\u0131ndan anl\u0131yoruz:<\/p>\n

\u201c\u00dcz\u00fcm suyu f\u0131\u00e7\u0131m\u0131z,
\nDoldu ta\u015f\u0131yor,
\nGelin odam\u0131z
\n\u00c7oktand\u0131r bo\u015f,
\nBak, g\u00fczel Akuanda\u2019ya,
\nOk\u015fatt\u0131ral\u0131m ba\u015f\u0131n\u0131 sana\u201d<\/strong> (47).<\/p>\n

Dahas\u0131 Setenay-gua\u015fe, Savs\u0131r\u0131ko\u2019yu bilinen bir erkekten (kocadan) do\u011furmu\u015f olmad\u0131\u011f\u0131ndan \u00f6t\u00fcr\u00fc utanm\u0131yor. Bunu da at ah\u0131r\u0131na gitti\u011finde, o\u011flunun at\u0131 Thoj\u0131y\u2019\u0131 \u00e7eki\u015ftirirken s\u00f6yledi\u011fi \u015fu s\u00f6zlerinden anlayabiliyoruz:<\/p>\n

\u201cThoj\u0131y, seni gidi koca k\u00f6pek di\u015fli seni, vo-voreda
\n<\/strong> Hi\u00e7bir at\u0131n kendisine yeti\u015femedi\u011fi, vo-voreda
\nSanki yedi o\u011flum varm\u0131\u015f da ta\u015f\u0131yormu\u015fsun, vo-voreda
\nSanki kocam varm\u0131\u015f da ta\u015f\u0131yormu\u015fsun, vo-voreda
\nBahts\u0131z do\u011fan bir tanemin <\/strong> (48), vo-voreda<\/strong>
\nNe diye laf\u0131n\u0131 ettirirsin?\u201d<\/strong><\/p>\n

Sonralar\u0131 Setenay-gua\u015fenin bilinen bir kocas\u0131 oldu\u011funu ve onun Nart Meclisi \u201cH\u2019ase\u201d<\/strong>ye (Xase\/\u0425\u0430\u0441\u044d) kat\u0131ld\u0131\u011f\u0131n\u0131 da g\u00f6rebiliyoruz. Ancak Setenay\u2019\u0131n kocas\u0131 Jemad\u0131v\u0131j <\/strong>(ba\u015fka anlat\u0131larda Verzemeg) \u00fczerinde g\u00fc\u00e7l\u00fc bir otoritesinin bulundu\u011funu da anl\u0131yoruz (Bkz. Ya\u015fl\u0131 Jemad\u0131v\u2019\u0131n \u00f6ld\u00fcr\u00fcl\u00fc\u015f\u00fc, internet).<\/p>\n

Nart Jemad\u0131v\u0131j (Jemad\u0131u\u0131zh\/\u0416\u044d\u043c\u0430\u0434\u044b\u0443\u0436\u044a) \u00f6yk\u00fcs\u00fcnden anlad\u0131\u011f\u0131m\u0131z kadar\u0131yla, Nart toplulu\u011fu i\u00e7inde en yerinde karar verebilen ki\u015fi Setenay gua\u015fedir. Anlat\u0131ya g\u00f6re Setenay, \u201ckocam\u0131\u015f ya\u015fl\u0131lar\u0131n \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc Aleg<\/strong>\u2019in b\u00fcy\u00fck evine, \u00f6ld\u00fcr\u00fclmesi i\u00e7in kocas\u0131 Jemad\u0131v\u0131j\u2019\u0131n gitmesini sa\u011flar\u201d, ama ard\u0131ndan evinin bodrum kat\u0131nda (\u0447l\u044b\u0443\u043d\u044d) b\u00fcy\u00fctt\u00fc\u011f\u00fc o\u011flu Savs\u0131r\u0131ko\u2019yu, \u00a0ne yapmas\u0131 gerekti\u011fini s\u00f6yleyerek Aleglerin evinde yap\u0131lacak \u00d6l\u00fcm Kurultay\u0131’na (\u0416\u044a\u044b\u0443\u043a1 Xa\u0441\u044d) g\u00f6nderir. Gelenek gere\u011fi, toplant\u0131da \u00f6ld\u00fcr\u00fclecekler aras\u0131nda Setenay\u2019\u0131n kocas\u0131 Verzemeg<\/strong> (Jemad\u0131v\u0131j) de vard\u0131r.<\/p>\n

Savs\u0131r\u0131ko \u00f6l\u00fcm kurultay\u0131na gidip Verzemeg\u2019i kurtar\u0131r.<\/p>\n

D\u00f6nd\u00fcklerinde Setenay, Verzemeg\u2019e \u015f\u00f6yle sorar:<\/p>\n

\u201c Kar\u015f\u0131ndaki bu delikanl\u0131y\u0131
\nO\u011flun olarak m\u0131
\nYoksa karde\u015fin olarak m\u0131 g\u00f6rmek istersin?\u201d<\/p>\n

\u201cO\u011flum olarak g\u00f6rmek isterim\u201d der Verzemeg de.<\/p>\n

\u201cKarde\u015fim olarak g\u00f6rmek isterim deseydin, seni ona \u00f6ld\u00fcrt\u00fcp, onu da erke\u011fim yapard\u0131m. Yendin beni ihtiyar delikanl\u0131m\u201d, diyerek s\u00f6zlerine son verir Setenay gua\u015fe.<\/p>\n

Eskiden Nart ailesinde egemenli\u011fin kad\u0131na ait oldu\u011funu bu kar\u015f\u0131l\u0131kl\u0131 konu\u015fmadan da anlayabiliyoruz. <\/p>\n

\u201cO\u00e7erki istorii Ad\u0131gei\u201d<\/strong> (Adigey Tarihi \u00dczerine Bir \u0130nceleme) adl\u0131 yap\u0131t\u0131n yazarlar\u0131, Adige destan\u0131 Nartlarda, eskiden Adigeler aras\u0131nda bulunan anaerkil ili\u015fkilerin sergilendi\u011fini yazmaktad\u0131rlar. <\/p>\n

\u201cAdige Nart (Yi\u011fitlik) destan\u0131nda kad\u0131n\u0131n yeri \u00f6nemlidir, b\u00fcy\u00fck bir sayg\u0131 g\u00f6ren ve halk destan\u0131n\u0131n \u201canam\u0131z\u201d diye and\u0131\u011f\u0131 Setenay \u00f6rne\u011fi, anaerkil ili\u015fkilerin varl\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a g\u00f6stermektedir. Bu kan\u0131y\u0131 Nart destan\u0131ndaki daha ba\u015fka kad\u0131nlar da (Ad\u0131y\u0131f, vb) desteklemektedir. I\u015f\u0131k sa\u00e7an Ad\u0131y\u0131f, kendisinden sa\u00e7\u0131lan \u0131\u015f\u0131\u011f\u0131 ile, \u00a0seferden ganimetlerle d\u00f6nen Nartlar\u0131n yolunu ayd\u0131nlat\u0131yordu\u201d<\/strong> (49).<\/p>\n

Ancak anaerkil g\u00f6r\u00fcnt\u00fcler yan\u0131nda, ataerkil g\u00f6r\u00fcnt\u00fclerin de giderek \u00e7o\u011fald\u0131\u011f\u0131, sonunda Nart \u015fark\u0131 ve t\u00fcrk\u00fclerinde anaerkil ve ataerkil g\u00f6r\u00fcnt\u00fclerin karma bir bi\u00e7im ald\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.<\/p>\n

S\u00f6zgeli\u015fi Setenay-gua\u015fe, gen\u00e7 o\u011flu Savs\u0131r\u0131ko\u2019yu\u00a0 ilk\u00a0 kez Nart\u00a0 Meclisi \u201cH\u2019ase\u201dye (Xase) g\u00f6t\u00fcrd\u00fc\u011f\u00fcnde: \u201cAnalara sayg\u0131m\u0131z sonsuz, ama kad\u0131nlar istiyor diye her yeni yetme Nart\u0131, H\u2019ase\u2019ye kabul etme gibi bir gelene\u011fimiz yoktur\u201d<\/strong> s\u00f6zleriyle kar\u015f\u0131lan\u0131yor.<\/p>\n

Hemen ard\u0131ndan bir ba\u015fka \u00f6rnek de verebiliriz. Savs\u0131r\u0131ko, Nart Meclisi\u2019nden d\u00f6n\u00fc\u015f\u00fcnde kendisini kar\u015f\u0131layan Setenay\u2019\u0131n:<\/p>\n

\u201cO\u011flum, Meclis\u2019te neler g\u00f6r\u00fc\u015f\u00fcld\u00fc bug\u00fcn\u201d bi\u00e7imindeki sorusuna, <\/p>\n

\u201cNart erkeklerinin i\u015fi, kad\u0131nlar\u0131 ilgilendirmez\u201d<\/strong> yan\u0131t\u0131n\u0131 ald\u0131.<\/p>\n

B\u00f6ylece, giderek ataerkil \u00f6zellikler destanda a\u011f\u0131rl\u0131k kazanmaya ba\u015flad\u0131. Bununla birlikte kad\u0131na sayg\u0131 ve de\u011fer verilmiyor da de\u011fildi. Nartlar kad\u0131na kar\u015f\u0131 kaba davran\u0131\u015flardan ka\u00e7\u0131n\u0131yorlard\u0131. Eski geleneklere ili\u015fkin anlat\u0131 ve s\u00f6zc\u00fckler yan\u0131nda, g\u00fcn\u00fcm\u00fcz insanlar\u0131n\u0131n s\u00f6ylentilerinde de kad\u0131na verilen de\u011feri g\u00f6steren yeterince kan\u0131t vard\u0131r. S\u00f6zgeli\u015fi \u015f\u00f6yle deniyordu:<\/p>\n

\u201cKad\u0131n bulunan yerde
\nK\u0131l\u0131\u00e7 \u00e7ekilmez\u201d<\/strong> (Atas\u00f6z\u00fc).<\/p>\n

\u0130ki ki\u015fi bo\u011fu\u015furken, araya bir kad\u0131n girip sa\u00e7lar\u0131n\u0131 \u00e7\u00f6zd\u00fc\u011f\u00fcnde, bo\u011fu\u015fanlardan biri: <\/p>\n

\u201cSen olmasayd\u0131n,
\nBen ona ne yapaca\u011f\u0131m\u0131 bilirdim!\u201d<\/strong> der ve dururdu.<\/p>\n

Bu g\u00f6sterdi\u011fimiz anaerkil ve ataerkil \u00f6zellikler, eskiden Adigeler aras\u0131nda bulunan ili\u015fkilerin tarihsel bir temele dayand\u0131\u011f\u0131n\u0131 kan\u0131tlamaktad\u0131r. Bu bak\u0131mdan destan\u0131n Adige tarihi a\u00e7\u0131s\u0131ndan da b\u00fcy\u00fck bir \u00f6nem ta\u015f\u0131d\u0131\u011f\u0131n\u0131 anl\u0131yoruz.<\/p>\n

Bir Adige destan-epopesi olan Nartlar\u0131n kapsad\u0131\u011f\u0131 her \u015fey, -insanlar\u0131n \u00e7etin do\u011fa ko\u015fullar\u0131 ve d\u00fc\u015fmanlarla m\u00fccadele ederek ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrmeleri, s\u00fcrekli adalet pe\u015finde ko\u015fmalar\u0131, merhametli olmalar\u0131, yi\u011fitli\u011fi, y\u00fcreklili\u011fi, can\u0131n\u0131 esirgememeyi, d\u00fc\u015fman kar\u015f\u0131s\u0131nda ac\u0131mas\u0131z olmay\u0131, iyilik yapmay\u0131, al\u00e7ak g\u00f6n\u00fcll\u00fc, ak\u0131ll\u0131 ve zeki olmay\u0131, karde\u015fli\u011fe \u00f6nem vermeyi, bu \u00f6zelliklerle ko\u015fut olarak Prometheus<\/strong> ve Tantalos<\/strong> gibi, yery\u00fcz\u00fc mitolojisindeki motifleri de i\u00e7ermeleri- b\u00fct\u00fcn bunlar, \u00a0bu \u00e7al\u0131\u015fma i\u00e7erisinde, \u00a0geni\u015fli\u011fince ve yeterince ortaya konuluyor de\u011fildir. Ancak bir \u00e7al\u0131\u015fma, bir et\u00fct boyutu \u00e7er\u00e7evesinde bunlardan da k\u0131saca s\u00f6z edilecektir. <\/p>\n

VIII<\/strong><\/p>\n

Adige Nart destan\u0131 motifleri \u00fczerine Tembot K\u2019era\u015f, Dmitriy Kestan, Askerbi \u015eorten<\/strong> ve Ha\u00e7\u0131m Tevne<\/strong>\u2019nin yukar\u0131da de\u011findi\u011fimiz \u00e7al\u0131\u015fmalar\u0131n\u0131 ve s\u00f6ylediklerini dikkate alarak ama \u00fczerlerinde fazlaca da durmayarak, \u00a0Rus, Oset ve di\u011fer \u00fclkelerden Nartologlar\u0131n 19\u2019uncu y\u00fczy\u0131ldan bu yana s\u00f6ylediklerini g\u00f6z \u00f6n\u00fcnde tutarak, \u201cNart\u201d teriminin ve Nart adlar\u0131n\u0131n etimolojisini k\u0131saca ele alabiliriz.<\/p>\n

Nart terimi ile Nart erkek adlar\u0131n\u0131n anlamlar\u0131n\u0131 a\u00e7\u0131klamak i\u00e7in birka\u00e7 sorunu \u00e7\u00f6zmek gerekiyor, bunu da birka\u00e7 bilimsel teorik sorunu \u00e7\u00f6z\u00fcmlemeden yerine getiremeyiz. <\/p>\n

S\u00f6zc\u00fcklerin ve terimlerin\u00a0 \u201cdilinin\u201d\u00a0 en \u00e7ok yans\u0131tt\u0131\u011f\u0131 \u015feylerin ilki – o s\u00f6zc\u00fc\u011f\u00fcn hangi halka ait oldu\u011fu, o terimi ve ad\u0131 verenin kendisi; ikincisi- bu s\u00f6zc\u00fckleri kullanan halk\u0131n, bu s\u00f6zc\u00fc\u011f\u00fcn sahibi olan halkla bir k\u00fclt\u00fcrel ili\u015fkisi bulundu\u011fu ve bunlara dayal\u0131 sorunlar\u0131n hepsini ele alma gere\u011fidir. <\/strong> S\u00f6zc\u00fcklerin etimolojik analizi, eski milliyet\u00e7i ya da ona yak\u0131n e\u011filimdeki \u00e7ok eski d\u00f6nemlerden gelme tarihsel a\u00e7\u0131klamalar\u0131n yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 ve bunlar\u0131n nerelerden kaynakland\u0131\u011f\u0131n\u0131 yeterince a\u00e7\u0131\u011fa \u00e7\u0131karmakt\u0131r.<\/p>\n

\u00c7ok eski zamanlardan beri Kafkasya\u2019da ya\u015fayan, orada t\u00fcreyen, dil ve gelenekleri yerli yerine oturmu\u015f, kahramanl\u0131\u011f\u0131yla \u00fcnlenmi\u015f olan (50) Adigelerin elbette kom\u015fular\u0131 olmu\u015ftur. S\u00f6zgeli\u015fi Abhazlar Adigelerin, her zaman i\u00e7in kom\u015fular\u0131 olmu\u015flard\u0131r. Abhazlarla Adigelerin ortak bir dil ve soy k\u00f6keni vard\u0131r (51). \u00a0Adigeler Kara\u00e7ay, Balkar, Oset, \u00c7e\u00e7en ve daha ba\u015fka halklarla da kom\u015fuydular ve aralar\u0131nda dostluk ili\u015fkileri bulunuyordu.<\/p>\n

Adigelerde bulunan \u015fark\u0131, t\u00fcrk\u00fc ve \u00f6yk\u00fc gibi Nart s\u00f6ylentilerinin s\u00fcjeleri \u00e7ok eski d\u00f6nemlerden ba\u015flayarak kom\u015fu halklara da ge\u00e7mi\u015ftir. Bu halklar, bu s\u00fcjeleri kendi alg\u0131lay\u0131\u015f (duyu\u015f) bi\u00e7imlerine ve kendi dil \u00f6zelliklerine uydurarak benimsediler, Nart erkek ve kad\u0131n adlar\u0131n\u0131 da kendi s\u00f6yleyi\u015f bi\u00e7imlerine d\u00f6n\u00fc\u015ft\u00fcrerek kulland\u0131lar. Bu kom\u015fular Adige Nart \u015fark\u0131lar\u0131n\u0131 \u00e7o\u011fu kez a\u00e7\u0131klama gere\u011fi duyuyorlard\u0131. Kendileri fark\u0131nda olmasalar da Kafkasya\u2019da ya\u015fayan \u00e7ok say\u0131da halk toplulu\u011funun, ayn\u0131 g\u00f6r\u00fc\u015f, ayn\u0131 gelenek ve karakterleri benimsemesinde ve yak\u0131nla\u015fmas\u0131nda, Nart destan\u0131n\u0131n b\u00fcy\u00fck bir rol\u00fc olmu\u015ftur.<\/p>\n

Sonu\u00e7 olarak, \u00a0Nart destan\u0131n\u0131n yay\u0131lma alan\u0131 geni\u015flemi\u015f oldu. \u015eimdi bilim adamlar\u0131, \u00a0\u00e7ok eski d\u00f6nemlerden g\u00fcn\u00fcm\u00fcze eri\u015fmi\u015f bulunan Nart destan\u0131n\u0131n ilk sahibinin ve as\u0131l yarat\u0131c\u0131s\u0131n\u0131n hangi Kafkas halk\u0131 oldu\u011funu ara\u015ft\u0131rmaktad\u0131rlar? Sorulan ba\u015fl\u0131ca soru da budur. \u00a0\u00d6nde gelen Nart kahramanlar\u0131na ad veren halk nas\u0131l bir halkt\u0131r?<\/p>\n

Bilim adamlar\u0131 bu konularda hayli \u00e7al\u0131\u015ft\u0131lar ve g\u00f6r\u00fc\u015flerini de a\u00e7\u0131klad\u0131lar.<\/p>\n

Akademisyen Vsevold Miller \u201cOset Et\u00fctleri\u201d<\/strong> ad\u0131 alt\u0131nda 1881-1887\u2019de Moskova\u2019da yay\u0131nlad\u0131\u011f\u0131 kitaplar\u0131n \u00f6ns\u00f6z\u00fcnde, Oset \u00f6yk\u00fclerinin \u00e7o\u011funun Adigeler (Kabardeyler) ve \u00c7e\u00e7enler aras\u0131nda da bilindi\u011fini, birka\u00e7\u0131 d\u0131\u015f\u0131nda, Oset Nart adlar\u0131n\u0131n Adigece\u00a0 (Kabardeyce) oldu\u011funu ya da yabanc\u0131 \u00f6zellikler ta\u015f\u0131d\u0131klar\u0131n\u0131 belirtmektedir<\/strong> (s. 3-4).<\/p>\n

Oset bilim adam\u0131 Prof. V. \u0130. \u00a0Abayev\u2019<\/strong>in\u00a0 \u201cProblem\u0131 Nartskogo Eposa\u201d<\/strong>\u00a0 (Nart Destan\u0131n\u0131n Sorunlar\u0131) adl\u0131 \u00e7al\u0131\u015fmas\u0131nda ve \u201cNartskiy epos\u201d<\/strong> (Nart Destan\u0131) ad\u0131yla 1957\u2019de Vladikavkaz\u2019da yay\u0131nlad\u0131\u011f\u0131 yap\u0131tta Nart adlar\u0131na ili\u015fkin olarak \u015funlar s\u00f6ylenmektedir: \u201cSatana, Setenay, Sataney\u201d adlar\u0131n\u0131n anlam\u0131n\u0131 (ne i\u00e7erdi\u011fini) Oset\u00e7e olarak ya da bir Kafkas diliyle a\u00e7\u0131klayam\u0131yoruz<\/strong> (s. 35). Savs\u0131r\u0131ko\u2019dan (Sosr\u0131ko) s\u00f6z ederek, \u00a0\u201cSosr\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn i\u00e7erdi\u011fi anlam\u0131 a\u00e7\u0131klayabilseydik, Nart ara\u015ft\u0131rmac\u0131lar\u0131 \u00e7ok sevinmi\u015f olurlard\u0131. Oset\u00e7e s\u00f6yleni\u015fiyle Sozr\u0131ko s\u00f6zc\u00fc\u011f\u00fc ku\u015fkuya yer b\u0131rakmayacak bir bi\u00e7imde Adigece\u2019den gelmektedir<\/strong> (s. 36).<\/p>\n

Oset yazar\u0131 D. G. Jantiyev<\/strong>\u2019in \u201cO geroi\u00e7eskom epose gortsev Severnogo Kavkaza\u201d<\/strong> (Kuzey Kafkasya Da\u011fl\u0131lar\u0131n\u0131n Kahramanl\u0131k Destan\u0131 \u00dczerine) adl\u0131 yaz\u0131s\u0131nda, \u201cNart\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ne anlama hi\u00e7bir Kuzey Kafkas dilinde a\u00e7\u0131klanamamaktad\u0131r (52), bi\u00e7iminde kendi g\u00f6r\u00fc\u015flerini belirtmektedir.<\/p>\n

Prof. L. P. Semenov \u201cNartskie Pamyatniki v Folklore \u0130ngu\u015fey i Osetii\u201d<\/strong> ba\u015fl\u0131\u011f\u0131yla 1930\u2019da Vladikavkaz\u2019da yay\u0131nlanan kitab\u0131nda:\u201cG\u00fcn\u00fcm\u00fczde \u00a0\u201cNart\u201d s\u00f6zc\u00fc\u011f\u00fc ile Nart destan\u0131n\u0131n do\u011fdu\u011fu, kaynakland\u0131\u011f\u0131 yer hen\u00fcz yeterince ayd\u0131nlat\u0131lamam\u0131\u015ft\u0131r\u201d demektedir (s. 4).<\/p>\n

Nart adlar\u0131n\u0131n anlamlar\u0131 a\u00e7\u0131klanamay\u0131nca, bilim adamlar\u0131ndan biri Mo\u011fol ya da Alanca (V. \u0130. Abayev), ikincisi bir \u0130ran dili (M. V. Rklitskiy), \u00fc\u00e7\u00fcnc\u00fcs\u00fc de Pers, Ermeni ya da Svanca (L. Lopatinskiy) k\u00f6kenli olmal\u0131d\u0131r, dediler ve konuyu de\u011fi\u015fik y\u00f6nlere \u00e7ektiler. Ancak ne yapt\u0131larsa da, k\u00f6k\u00fc \u00e7ok eskilere uzanan bu adlar\u0131 kilitleyen \u201ckilidi\u201d a\u00e7may\u0131 ba\u015faramad\u0131lar. Kilitli kalan bu adlar\u0131n anlamlar\u0131n\u0131 g\u00fcn\u00fcm\u00fcze de\u011fin a\u00e7\u0131klayamad\u0131lar.<\/p>\n

Adige destan\u0131 \u201cNartlar\u201ddaki ki\u015fi adlar\u0131n\u0131, yani Setenay, Savs\u0131r\u0131ko (Sosr\u0131ko), \u015eebat\u0131n\u0131ko (Bad\u0131noko), Nesren, H\u0131m\u0131\u015f, B\u0131\u015fe K\u2019e\u00e7\u2019, Peterez (Beterez), Kanc (\u041a\u044a\u0430\u043d\u0434\u0436), Nebg\u0131r\u0131ye (Ner\u0131bgey), \u015e’evay, Ad\u0131y\u0131f, Akuand, Nart Set (Set\u0131m\u0131ko), Nart Bev\u0131k\u2019, Nart \u011eojak, Dze\u011fa\u015ft, Yer\u0131\u015feko, Ar\u0131k\u015f’av, Temen\u015f’av, Tlegutsu-jak\u2019 (Tlegutsu-jakv), Temen\u015fu, T\u2019et\u2019ra\u015f (Tvetvra\u015f) (Totre\u015f), Bedah\u2019 (Bedax), \u00c7elehset, Koles, \u015e’evak\u2019 (Cevakv-\u0428\u044a\u044d\u0443\u0430\u043al), Tlep\u015f, Debe\u00e7 ve daha ba\u015fkalar\u0131n\u0131n, bu arada \u201cNart\u201d teriminin anlamlar\u0131n\u0131 Adige dili geleneklerine (kurallar\u0131na) dayanarak g\u00f6sterebiliriz. Yani Adigece anahtar\u0131 ile bu s\u00f6zc\u00fcklerin \u201ckilidini\u201d a\u00e7abiliyor, bunlar\u0131n esrar\u0131n\u0131 (gizemini) \u00e7\u00f6zebiliyoruz<\/strong>.<\/p>\n

Etimolojisini inceleyece\u011fimiz bir adlar k\u00fcmesini ele alal\u0131m. Kafkasyal\u0131 bir insan toplulu\u011fu olan Adigelerin kom\u015fular\u0131n\u0131n bu adlar\u0131 hangi bi\u00e7imlerde kulland\u0131klar\u0131n\u0131 \u00f6ncelikle bir g\u00f6relim.<\/p>\n

Sundu\u011fumuz Nart adlar\u0131na ili\u015fkin b\u00f6l\u00fcmler \u201cNartlar\u201d destan\u0131n\u0131n \u00f6z\u00fcn\u00fc olu\u015fturur.<\/p>\n

Bu adlar\u0131n etimolojik analizini yapmak i\u00e7in, ilkin, Adige dili i\u00e7inde, Adige topluluklar\u0131 aras\u0131nda bulunan dil (leh\u00e7e) \u00f6zelliklerini bilmek; ard\u0131ndan, \u00e7ok heceli (biti\u015fken; zexetl\/\u0437\u044d\u0445\u044d\u043b\u044a) s\u00f6zc\u00fckleri ve eski d\u00f6nemlerde Adigelerin bu adlar\u0131 nas\u0131l verdiklerini kavramak gerek. Ard\u0131ndan, son olarak bu adlar\u0131 a\u00e7\u0131klamak i\u00e7in eski d\u00f6nemlerde, diyalektik olarak, bu adlar\u0131n verildi\u011fi d\u00f6nemlerde varolan d\u00fc\u015f\u00fcnce esaslar\u0131na dayanarak ve Adigelerin geleneklerine de\u011finerek, konuya tarihsel bir yakla\u015f\u0131mda bulunmak gerekmektedir. <\/p>\n

\u201cToponomi ve omnasti\u011fin (\u00f6zel ki\u015fi ve yer adlar\u0131 biliminin) g\u00f6sterdi\u011fine g\u00f6re, ayr\u0131ca\u00a0 Grek\u00e7e, Latince, G\u00fcrc\u00fcce ve Rus\u00e7a etnik adlar\u0131n kan\u0131tlad\u0131\u011f\u0131na g\u00f6re g\u00fcn\u00fcm\u00fczde oldu\u011fu gibi \u00e7ok eski d\u00f6nemlerde, karanl\u0131k bir ge\u00e7mi\u015fte de biti\u015fken s\u00f6zc\u00fckler, Adigece\u2019de yer alm\u0131\u015f olan bir \u00f6zellikti\u201d <\/strong> diyor Prof. G. V. Rogava<\/strong> (54). Buna ek olarak akademisyen \u0130. A. Cavahi\u015fvili<\/strong> Karadeniz k\u0131y\u0131lar\u0131nda rastlanan epigrafik yaz\u0131tlarda (mezar yaz\u0131lar\u0131nda) \u00e7ok heceli (biti\u015fken) Adigece adlar\u0131n saptand\u0131\u011f\u0131n\u0131 (55) G. V. Rogava\u2019dan al\u0131nt\u0131layarak g\u00f6stermektedir. Ayr\u0131ca S. N. Cana\u015fiya<\/strong> da, Milat \u00f6ncesinde Adigece\u2019den G\u00fcrc\u00fc-Svan diline ge\u00e7en s\u00f6zc\u00fcklerin \u00e7ok s\u00f6zc\u00fckl\u00fc (biti\u015fken) oldu\u011funun ayd\u0131nlat\u0131ld\u0131\u011f\u0131n\u0131 belirtmektedir (56).<\/p>\n

Marksizm\u2019in bilimsel temelini kuran d\u00fc\u015f\u00fcn\u00fcrlerin g\u00f6r\u00fc\u015flerini dikkate ald\u0131\u011f\u0131m\u0131zda, yukar\u0131da de\u011findi\u011fimiz eski insanlar\u0131n d\u00fc\u015f\u00fcnce d\u00fczeyleri (bi\u00e7imleri), ama\u00e7lar\u0131 ve kendi d\u00f6nemlere ili\u015fkin ya\u015fam anlay\u0131\u015flar\u0131 \u015f\u00f6yle belirlenebilir:<\/p>\n

I. Bolluk-bereket;
\nII. Yi\u011fitlik;
\nIII. Korku salmak (korkutmak). <\/strong><\/p>\n

Eski d\u00f6nemler insan\u0131, \u00a0\u00e7ocu\u011fu do\u011fdu\u011funda, \u015fimdilerde de yap\u0131ld\u0131\u011f\u0131 gibi, kendi d\u00f6neminin anlay\u0131\u015f\u0131na uygun olarak, \u00e7ocu\u011funun baht\u0131 a\u00e7\u0131k, uzun \u00f6m\u00fcrl\u00fc, \u201cbolluk-bereket i\u00e7inde\u201d, d\u00fc\u015fmana \u201ckorku salan\u201d, \u00a0\u00e7ok g\u00fc\u00e7l\u00fc ve \u201cyi\u011fit biri\u201d olmas\u0131n\u0131 isterdi. \u0130\u015fte destan\u0131m\u0131z, eski insanlara \u00f6zg\u00fc olan bu \u00f6zellikler \u00fczerine kurulmu\u015ftur. Bunun en inand\u0131r\u0131c\u0131 kan\u0131tlar\u0131 da Nartlar\u0131n adlar\u0131n\u0131n kendileridir. <\/p>\n

I. Bolluk-Bereket g\u00f6r\u00fc\u015f\u00fc<\/strong> ( idesi ) \u00fczerine, \u201cten\u201d<\/strong> ya da \u201ct\u0131n\u201d<\/strong> (vermek) elementlerini i\u00e7eren Nart adlar\u0131:Setenay, \u015eebat\u0131n\u0131ko (Bad\u0131n\u0131ko), \u00c7elehsten, Set (Set\u0131m\u0131ko) ve ba\u015fkalar\u0131.<\/p>\n

II. \u00dcst\u00fcn Kahramanl\u0131k (Yi\u011fitlik) ve Korku Salma<\/strong>\u00a0 \u00fczerine Nart\u00a0 adlar\u0131: Nebg\u0131r\u0131ye, \u00a0\u015e’evay, Bev\u0131k\u2019, Dze\u011fa\u015ft, Ya\u015fe, A\u015femez ve ba\u015fkalar\u0131. <\/strong><\/p>\n

III. Destanda y\u00fcz-burun ya da el-ayak \u00f6zelliklerine (g\u00f6r\u00fcnt\u00fclerine)<\/strong> g\u00f6re verilmi\u015f olan adlara da rastlanmaktad\u0131r:\u011eojak, B\u0131\u015fe-k\u2019e\u00e7\u2019(\u0411\u044b\u0449\u044d \u2013 \u043al\u044d\u043al ), Peterez, vb. <\/strong><\/p>\n

    \n
  1. Do\u011fu\u015f bi\u00e7imine ya da ta\u015f\u0131d\u0131\u011f\u0131 \u00f6zelli\u011fe ve karaktere uygun<\/strong> adlar aras\u0131nda \u201cSavs\u0131r\u0131ko\u201d, \u201c\u015e’evef\u0131j\u201d, \u201cNesren\u201d, \u201cAd\u0131y\u0131f\u201d vb say\u0131labilir. <\/strong>\n

    \u201cNart\u201d terimi ve \u00f6nde gelen Nart adlar\u0131, olu\u015fumlar\u0131 bak\u0131m\u0131ndan iki k\u00fcmeye ayr\u0131l\u0131r:<\/p>\n

    1) <\/strong>Eski insan\u0131n silah ve ku\u015fam\u0131ndan (sem, \u015fem, a\u015fem) kaynaklananlar ki, \u00a0\u201cSetenay\u201d, \u201cSavs\u0131r\u0131ko\u201d ve \u201cA\u015femez\u201d gibi;
    \n2)<\/strong> Ki\u015finin y\u00fcz-g\u00f6z-burun hatlar\u0131n\u0131 yans\u0131tanlar:\u201cPeterez\u201d, \u201cNart\u201d gibi.<\/p>\n

    Adige Nart adlar\u0131, anla\u015f\u0131labilecek ve belli bir sisteme (gelene\u011fe) uygun olacak bi\u00e7imde konulmu\u015ftur.<\/p>\n

    Nart adlar\u0131 ne gibi anlamlar i\u00e7ermektedirler? Bu adlar hangi ulusun (halk toplulu\u011funun) diliyle verilmi\u015ftir?<\/p>\n

    TOPLULUKLARA G\u00d6RE BAZI NART ADLARI (*)<\/p>\n

    1) Setenay gua\u015f<\/strong> (Adigey, Shapsughya), Seteney gua\u015fe (Kabardey), Setenay, Setenay gua\u015fa, Seteney (Wub\u0131h), Sataney, Sataney gua\u015fa (Abazin), Sataney, Seteni gua\u015fa, Seteney gua\u015fa (Abhaz), \u015e’etena (\u0428\u044a\u044d\u0442\u044d\u043d\u0430) (Oset), Satanay (Balkar), Setenay biy\u00e7e (Kara\u00e7ay), Setiy Han (\u0421\u044d\u0442\u0438\u0439-\u0425\u044a\u0430\u043d), Sata (\u00c7e\u00e7en), Siela-Sata, Seli Sata (\u0130ngu\u015f).<\/li>\n<\/ol>\n

    2) Setenayko Savs\u0131r\u0131ko<\/strong>, Seves\u0131r\u0131ko, \u0421\u0430\u043e\u0441\u044b\u0440\u044b\u0440\u044b\u043a\u044a\u0443, Savser\u0131ko, Saus\u0131r\u0131qu, Sovs\u0131r\u0131ko, Sos\u0131r\u0131ko, \u00a0Sasr\u0131ko, \u041a1\u043e\u04461\u0440\u044b\u0445 (Adigey, Shapsughya, KBC, K\u00c7C), Sos\u0131r\u0131kua (Wub\u0131h), Savs\u0131r\u0131kua (Abazin), Sasr\u0131kua (Sasr\u0131kva, Abhaz), \u0428\u044a\u043e\u0436\u044a\u044b\u0440\u044b\u043a\u044a\u043e (\u015e’oj’\u0131r\u0131ko;Oset-\u0130ron), Sozr\u0131ko (Oset-Digor), Sosr\u0131ko (53) (Oset), Sosruk, Sosr\u0131ko (Balkar), Sasr\u0131ko, Sosruko, Sosurkua, Sosurka (Kara\u00e7ay), \u0421\u044c\u00e9\u0441\u043a\u0430-\u0421\u043e\u043b\u0441\u0430, \u0421\u043e\u044c\u0441\u043a\u0430 (\u00c7e\u00e7en), Seska-Sols\u0131, \u0421\u044c\u0435\u043a\u0441\u044b \u0421\u043e\u043b\u0441\u044b (\u0130ngu\u015f).<\/p>\n

    3) Nart<\/strong> (Adige), Nat, Nate (Shapsughya), Nart (Wub\u0131h, Abazin, Abhaz, Oset, Balkar, Kara\u00e7ay, Da\u011f\u0131stan), \u041d\u044c\u0430\u0440\u0442 (\u00c7e\u00e7en), \u00a0\u041d\u044f\u0440\u0442 (\u0130ngu\u015f).<\/p>\n

    4) H\u0131m\u0131\u015f\u0131ko Peterez<\/strong>, Peterez (Adige), Beterez, Betraz, \u00a0(Kabardey), \u041f1\u044d\u0442\u044d\u0440\u044d\u0437 (P’eterez; Besleneyce), Bataraz (Abazin), Patraz, Patara (Abhaz), \u0411\u0430\u0442\u0440\u0430\u0436\u044a, Bat\u0131raz, Bat\u0131radz (Oset), Batraz (Balkar), Batraz (Kara\u00e7ay), Petrez, Pataraz (\u00c7e\u00e7en), Petrez, \u0425\u044a\u044b\u043c\u0447\u0438, Pataraz, Pat\u0131raz, Patrij (\u0130ngu\u015f), Patrij, \u0425\u0430\u043c\u0447\u0438 (Da\u011f\u0131stan).<\/p>\n

    5) A\u015fem\u0131ko A\u015femez<\/strong> (1\u0430\u0449\u044d\u043c\u044b\u043a\u044a\u043e 1\u0430\u0449\u044d\u043c\u044d\u0437), Ya\u015fem\u0131ko A\u015fmez (Adige, Kabardey), A\u015fmez (1\u0430\u0449\u043c\u044d\u0437; \u00a0Shapsughya), \u041a\u044f\u0442\u044d\u0443\u044d\u043d (Kyateven; Shapsugh, \u00f6zel ad), A\u015fmez (1\u0430\u0449\u043c\u044d\u0437; Wub\u0131h, Abazin), \u041a\u044f\u0442\u0430\u0443\u0430\u043d (Kyatavan), \u041a\u0435\u0442\u0443\u0430\u043d (Ketvan;Abhaz), \u0410\u0446\u044d\u043c\u044d\u0436\u044a (Oset-\u0130ron), \u0410\u0446\u044d\u043c\u044d\u0437 (Oset-Digor), A\u00e7emez (Balkar), A\u00e7ey, A\u00e7emez (Kara\u00e7ay), A\u00e7\u0131m\u0131z, A\u00e7amaz (\u00c7e\u00e7en), A\u00e7amza, A\u00e7maz (\u0130ngu\u015f).<\/p>\n

    6) Verzemeg\u0131ko \u015eebat\u0131n\u0131ko<\/strong> (\u041e\u0440\u0437\u043c\u044d\u0434\u0436\u044b\u043a\u044a\u043e \u0429\u044d\u0431\u0430\u0442\u044b\u043d\u044b\u043a\u044a\u043e), \u0429\u044d\u0431\u0430\u0442\u044b\u043d (Shapsugh), Nart \u015eebat\u0131n\u0131qu, Nart \u015eebat\u0131n\u0131ko (Adigey), Bed\u0131noko (Kabardey-Besleney), Badinoko (Kabardey), \u0411\u044d\u0440\u0434\u044d\u043d\u044d\u043a\u044a\u0443\u0430 (Berdenekua; Wub\u0131h), Badan\u0131kua (Abazin), \u041d\u0430-\u0428\u0431\u0430\u0442\u0430\u043a\u0432\u0430 (Na-\u015ebatakva;Abhaz), Beden, Bedeneg (Oset), B\u00f6dene (Balkar), B\u00f6dene, Badinoko (Kara\u00e7ay), Batkiy, \u015eirtka, Batkiyiy, Batoko-\u015eertuka (\u00c7e\u00e7en), Batoko-\u015eertuko, Batoko-\u015eirtta (\u0130ngu\u015f).<\/p>\n

    7) Kanc\u0131m\u0131ko \u015e’evey<\/strong> (\u041a\u044a\u0430\u043d\u0434\u0436\u044b\u043c\u044b\u043a\u044a\u043e \u0428\u044a \u044d\u0443\u0435\u0439), Nebg\u0131r\u0131yeko \u015e’evay, Sacem\u0131ko \u015e’evay (\u0421\u0430\u0434\u0436\u044d\u043c\u044b\u043a\u044a\u043e \u0428\u044a\u044d\u0443\u0430\u0439), \u015e’evey (Adigey, Kabardiya), \u0428\u044a\u044d\u0443\u0430\u0439 (\u041a1\u0430\u043d\u0434\u0437\u0430 \/\u00c7\u2019andza o\u011flu; Oset), Kara\u015favay, \u015eavay (Balkar), \u015eavay (Kara\u00e7ay). <\/p>\n

    D\u0130PNOTLAR
    \n47)<\/strong> K\u2019era\u015f Tembot. Ad\u0131ghe uered\u0131zhxer, M\u0131yequape, s. 11-12.
    \n48)<\/strong> \u0130lgin\u00e7 \u015fey. Setenay gua\u015fenin y\u00fcz o\u011flu bulundu\u011funu, babas\u0131n\u0131n Xn\u0131c (\u0425\u043d\u044b\u0448\u044a;Khn\u0131\u015f’) oldu\u011funu Abhazlar s\u00f6yl\u00fcyorlar: \u201cNartlar\u0131n annesi Setenay gua\u015fe erkeklerden daha \u00fcnl\u00fc biriydi. Nartlar dahil herkes ona dan\u0131\u015f\u0131yordu. Bu nedenle de Nart anas\u0131 Setenay gua\u015feyi alt\u0131n de\u011ferindeki g\u00fczel-krali\u00e7emiz diye \u00e7a\u011f\u0131r\u0131yorlard\u0131. (Abx. N\u0130\u0130 ar\u015fivi, Abhaz Nartlar\u0131, III tekst, \u201dSeteni-guaca\u201d, s. 8)
    \n49)<\/strong> O\u00e7erki istorii Ad\u0131gei, t. I, Maykop, 1957, s. 28.
    \n50)<\/strong> Massudi 943\u2019te Adigelere ili\u015fkin olarak \u015funlar\u0131 yazm\u0131\u015ft\u0131r: \u201dBirlikte hareket edebilseler, Alanlar i\u00e7lerinde olmak \u00fczere, hi\u00e7bir sald\u0131rgan kom\u015fular\u0131, onlar\u0131 rahats\u0131z edemez ve onlar \u00fczerinde asla bir bask\u0131 kurmay\u0131 bile g\u00f6ze alamaz. Onlar hem kalabal\u0131k ve hem de sava\u015f\u00e7\u0131d\u0131rlar; onlarla ba\u015f etmek, s\u0131radan halklara g\u00f6re \u00e7ok daha zordur\u201d (Rukovodstvo\u00a0 k\u00a0 poznaniyu Kavkaza, 1850, s. 37).
    \n51)<\/strong> Yevg. Kovalevski\u2019nin yazd\u0131\u011f\u0131na g\u00f6re, akademisyen G\u00fclde\u015fted Adigelerle Abhazlar\u0131n dil, tip ve gelenek bak\u0131m\u0131ndan benzer olduklar\u0131n\u0131 belirtmektedir:\u201dHer iki halk\u0131n Adigelerle Abhazlar\u0131n ayn\u0131 k\u00f6ke dayanan dilleri vard\u0131r, fakat bu dilleri o denli leh\u00e7elere b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr ki, belli bir ili\u015fkileri olmad\u0131\u011f\u0131 s\u00fcrece birbirlerini anlayamazlar (O\u00e7erki istorii etnografii Kavkaza, j. \u201dVestnik Yevrop\u0131\u201d, t. III, otd. I, s. 94-95).
    \n52)<\/strong> \u201dZapiski\u201d SKKGN\u0130\u0130, t. II, Rostov\u00a0 na-Donu, 1929, s. 333.
    \n53)<\/strong> Bu ad Osetlerdeki s\u00f6yleni\u015f bi\u00e7imine g\u00f6re 19. y\u00fczy\u0131lda \u015f\u00f6yle yaz\u0131lm\u0131\u015ft\u0131: “Sosr\u0131ko”, “Sos\u0131r\u0131ko”. Bak. Sb. Svedeniy o Kavkazskix Gortsax, Tiflis, 1871, v\u0131p. V;ayn\u0131 “Sbornik” (Dergi), v\u0131p. VII. <\/p>\n

    (*) <\/strong>Bu tablo Asker Hade\u011fal\u2019\u0131n \u201c\u041b\u044a\u044d\u043f\u043a\u044a\u044b\u043c \u0438\u04481\u044d\u0436\u044c, \u0430\u0434\u044b\u0433\u044d \u043d\u0430\u0440\u0442 \u044d\u043f\u043e\u0441\u044b\u043c \u043b\u044a\u0430\u043f\u0441\u044d\u0443 \u04381\u044d\u0440\u201d\/Ulusun Haf\u0131zas\u0131, Adige Nart Destan\u0131n\u0131n K\u00f6keni\u201d ad\u0131yla 2002 y\u0131l\u0131nda Maykop\u2019ta yay\u0131nlanan kitab\u0131n\u0131n eki olarak verilen ve 100 ad\u0131 i\u00e7eren tablodan al\u0131nm\u0131\u015ft\u0131r. -HCY<\/p>\n

     <\/p>\n

    I. SETENAY<\/strong><\/p>\n

    Bu kad\u0131n ad\u0131,\u00a0 Adige kad\u0131n adlar\u0131 olan \u201cGo\u015fhuray\u201d,\u00a0 \u201cV\u0131nay\u201d, k\u00f6y adlar\u0131 olan \u201cHatiquay\u201d, \u201cNe\u015f\u00fckuay\u201d (Necu\u0131quay\/\u041d\u044d\u0448\u0445\u0443\u043a\u044a\u0443\u0430\u0439) ve \u201cCambe\u00e7\u0131y\u201d (Djambe\u00e7\u0131y\/\u0414\u0436\u0430\u043c\u0431\u044d\u0447\u044b\u0439) gibi, s\u00fcjenin (o \u015feyin) kime ait oldu\u011funu g\u00f6steren \u201c-ay\u201d ve\u00a0 \u201c-\u0131y\u201d gibi bir sonek alm\u0131\u015ft\u0131r. Bu Nart kad\u0131n ad\u0131n\u0131 par\u00e7alar\u0131na ay\u0131rarak\u00a0 inceleyelim:<\/p>\n

    Se-ten-ay<\/u><\/p>\n

    \u201cSe<\/u>\u201d (k\u0131l\u0131\u00e7) ya da \u201cse\u015fh\u2019o\u201d (se\u015fxo\/\u0441\u044d\u0448\u0445\u043e)-k\u0131l\u0131\u00e7 ya da \u201csej\u0131y\u201d(sezh\u0131y\/\u0441\u044d\u0436\u044a\u044b\u0439)- b\u0131\u00e7ak, sat\u0131r anlamlar\u0131n\u0131 verir, bir ba\u015fka anlamda\u00a0 -\u201ca\u015fe\/\u0430\u0449\u044d\u201d (silah) anlam\u0131 i\u00e7erir.<\/p>\n

    \u201cTen\u201d (vermek), \u201cyett\u0131n\u201d \u2013 veririz gibi bir anlam i\u00e7erir.<\/p>\n

    \u201cAy<\/u>\u201d,\u00a0 aidiyet belirten ve belirli bir ad\u0131n sonuna eklenen bir sonektir.<\/p>\n

    B\u00f6ylece \u201cSetenay\u201d ad\u0131 \u201cSe z\u0131t\u0131re\/\u0421\u044d \u0437\u044b\u0442\u044b\u0440\u044d\u201d (k\u0131l\u0131\u00e7 sunan, k\u0131l\u0131\u00e7 veren) ya da \u201cSet\u0131\/\u0421\u044d\u0442\u044b\u201d (k\u0131l\u0131\u00e7 veren) anlam\u0131 i\u00e7erir. Ba\u015fka bir anlat\u0131mla \u201ce\u015fet\u0131\/1\u044d\u0449\u044d\u0442\u044b\u201d, \u201ca\u015fet\u0131\/\u0430\u0449\u044d\u0442\u044b\u201d (silah veren) anlam\u0131ndad\u0131r ve \u00f6zellikle sava\u015f\u00e7\u0131\u00a0 biri i\u00e7in aran\u0131r bir e\u015f ad\u0131d\u0131r.<\/p>\n

    Adigeler bu kad\u0131n ad\u0131n\u0131 daha \u00e7ok sayg\u0131 ifade eden \u201cgua\u015fe\/\u0433\u0443\u0430\u0449\u044d\u201d (han\u0131mefendi) s\u00f6zc\u00fc\u011f\u00fcn\u00fc ekleyerek kullan\u0131rlar. Buradaki \u201cgua\u015fe\u201d s\u00f6zc\u00fc\u011f\u00fc \u201cp\u015f\u0131\u201dn\u0131n (beyin) e\u015fi anlam\u0131 ta\u015f\u0131maz, toplumsal bir stat\u00fc (\u00fcnvan) de\u011fildir.<\/p>\n

    \u201cSetenay\u201d ad\u0131n\u0131n Adigece olmas\u0131, \u00e7ok eski d\u00f6nem insanlar\u0131 aras\u0131nda \u201cse\/\u0441\u044d\u201d ya da \u201cse\u015fh\u2019o\/\u0441\u044d\u0448\u0445\u043e\u201dnun (k\u0131l\u0131\u00e7) egemenli\u011fi temsil etti\u011fini, yani \u201ck\u0131l\u0131\u00e7 d\u00f6nemini\u201d (sem y\u0131tlexhan\/\u0441\u044d\u043c \u0438\u043b\u044a\u044d\u0445\u044a\u0430\u043d) yans\u0131tmaktad\u0131r. Dolay\u0131s\u0131yla \u201csilah sahibinin daha g\u00fc\u00e7l\u00fc olmas\u0131\u201d ve silah sahibinin \u00fcst\u00fcnl\u00fck sa\u011flamas\u0131 \u00e7ok normaldir. Bu nedenle:\u201cT\u0131n\u0131r-t\u0131n\u0131, au ser t\u0131n\u0131me yat\u0131n\u0131zh!\/\u0422\u044b\u043d\u044b\u0440-\u0442\u043d\u044b, \u0430\u0443 \u0441\u044d\u0440 \u0442\u044b\u043d\u044b\u043c\u044d \u044f\u0442\u044b\u043d\u044b\u0436\u044a!\u201d(Hediye-hediyedir, ama k\u0131l\u0131\u00e7 hediyelerin en eskisidir!) deyimi eski bir Adige Nart vecizesi olmu\u015ftur. K\u0131l\u0131\u00e7 vermek,\u00a0 insan kat\u0131nda b\u00fcy\u00fck bir de\u011fer ta\u015f\u0131yordu.<\/p>\n

    D\u00fc\u015f\u00fcnce-ide y\u00f6n\u00fcnden \u201cSetenay\u201d s\u00f6zc\u00fc\u011f\u00fc, destan\u0131n i\u00e7inde farkl\u0131 bir anlam da i\u00e7eriyordu: Setenay, d\u00fc\u015f\u00fcnce (mecaz) anlam\u0131nda,\u00a0 sava\u015f\u00e7\u0131lara kar\u015f\u0131l\u0131k ve silah veren biri oldu\u011fu gibi, Nart kahramanlar\u0131na yol g\u00f6steren, ak\u0131l veren ve \u00e7\u00f6z\u00fcmler getiren biriydi ayr\u0131ca.<\/p>\n

    B\u00f6ylesine bir uyum ve birliktelik, Setenay s\u00f6zc\u00fc\u011f\u00fcn\u00fcn i\u00e7erdi\u011fi anlam ile Setenay\u2019\u0131n\u00a0 kendi stat\u00fcs\u00fc aras\u0131nda da g\u00f6r\u00fclmektedir.<\/p>\n

    Setenay, ayr\u0131ca bir g\u00fczellik simgesidir de. Adigeler bir g\u00fczel k\u0131z g\u00f6rd\u00fcklerinde:\u201cOnu Nartlar\u0131n Setenay-gua\u015fe\u2019si yerine koysan olur!\u201d derlerdi. Bu nedenle, Setenay s\u00f6zc\u00fc\u011f\u00fc, Adige Nart destan\u0131nda simgesel (mecazi) anlamda, s\u0131k s\u0131k \u00a0\u201cg\u00fczel k\u0131z\u201d kar\u015f\u0131l\u0131\u011f\u0131 olarak da kullan\u0131lmaktad\u0131r. Bunu destekleyen bir deyi\u015f de vard\u0131r:Setenay\u2019\u0131n Nart destan\u0131nda bulunu\u015f bi\u00e7iminde oldu\u011fu gibi, \u00c7erkes ad\u0131n\u0131n Kafkasya\u2019daki halklar\u0131n dillerinde, yani her birinin dilinde \u201c\u00e7erke\u015fenka-simbol krasot\u0131\u201d (57) (\u00c7erkes g\u00fczellik simgesi) bi\u00e7iminde yer alm\u0131\u015f olmas\u0131d\u0131r.<\/p>\n

    Adigelerin bu ad\u0131 daha sonralar\u0131 g\u00fczel bir k\u0131r \u00e7i\u00e7e\u011finin ad\u0131 olarak da kulland\u0131klar\u0131n\u0131\u00a0 g\u00f6r\u00fcr\u00fcz. Bu \u00e7i\u00e7ek, hala g\u00fcn\u00fcm\u00fcz ya\u015fl\u0131lar\u0131 taraf\u0131ndan bilinmektedir.<\/p>\n

    \u201cSetenay\u201d adl\u0131 \u00e7al\u0131 cinsinden bir a\u011fa\u00e7\u00e7\u0131k (\u0433\u044a\u0443\u0439-\u011fuy) vard\u0131r, diyor \u00fcnl\u00fc Bjedu\u011f \u00f6yk\u00fc anlat\u0131c\u0131s\u0131 Ahmed L\u0131bz\u0131v<\/strong> (Lv\u0131bz\u0131u\/\u041b1\u044b\u0431\u0437\u044b\u0443 \u0410\u0445\u044c\u043c\u044d\u0434). Ona\u00a0 \u201ch\u0131rko dikeni\u201d de (\u0445\u044a\u044b\u0440\u043a\u044a\u043e \u043f\u0430\u043d-xh\u0131rqo pan) diyorlar. \u00c7ay\u0131rl\u0131k alanlarda \u00f6bekler halinde bulunur ve her biri \u00e7ok say\u0131da \u00e7i\u00e7ek a\u00e7ar (58).<\/p>\n

    Tan\u0131nm\u0131\u015f \u00f6yk\u00fc anlatc\u0131s\u0131\u00a0 \u0130smail K\u2019uay<\/strong> (Klya\u0439 \u0418c\u043c\u0430\u0445\u044c\u0438\u043b;Kvuay \u0130smahil), Adigelerin \u201cSetenay\u201d ad\u0131n\u0131 verdikleri \u00e7i\u00e7e\u011fi (\u043a\u044a\u044d\u0433\u044a\u0430\u0433\u044a;qe\u011fa\u011f) iyi bilmektedir:\u201cHa\u00e7 g\u00f6r\u00fcn\u00fcml\u00fc k\u00fc\u00e7\u00fck bir \u00e7al\u0131d\u0131r, dibinde \u00e7ok say\u0131da s\u00fcrg\u00fcn bulunur, \u00e7i\u00e7ekleri savrulmu\u015f g\u00f6r\u00fcn\u00fcml\u00fcd\u00fcr, yani a\u00e7\u0131lm\u0131\u015f s\u00fcp\u00fcrge otuna benzer; \u201cSetenay\u201d, bu \u00e7al\u0131n\u0131n ve \u00e7i\u00e7e\u011finin ad\u0131d\u0131r (59).<\/p>\n

    Adige k\u00f6yl\u00fcleri \u201cSetenay\u201d adl\u0131 \u00e7i\u00e7e\u011fi tan\u0131r, onu \u00e7ift s\u00fcrme mevsiminde bir takvim yerine de kullan\u0131rlard\u0131. \u00d6rne\u011fin bu ad Adige deyi\u015flerine \u015f\u00f6yle girmi\u015fti:<\/p>\n

    \u201cSetenayer chetla\u011feu
    \nZhuo\u011fe \u011funem y\u0131m\u0131x\u0131j\u201d.<\/p>\n

    Ya da Kabardeyce olarak:<\/p>\n

    \u201cSeteney\u0131r chetlaue
    \nWa\u011fe \u011funem yom\u0131x\u0131j!\u201d<\/p>\n

    Bu s\u00f6zlerin anlam\u0131 \u201cSetenay\u201d ba\u015fak ba\u011flad\u0131ktan sonra, art\u0131k ge\u00e7 kald\u0131n, ilkbahar \u00e7ift i\u015flerinde f\u0131rsat\u0131 ka\u00e7\u0131rd\u0131n, demektir.<\/p>\n

    Adige ar\u0131 yeti\u015ftiricilerinin eski bir deyi\u015fleri de vard\u0131r: \u201cSetenayer chatleme, bjem tyetlhe fem\u0131cv\u0131j\u201d, yani \u201cSetenay ba\u015fak ba\u011flad\u0131ktan sonra, kovana \u00fcstl\u00fck koyma\u201d, yani ar\u0131 art\u0131k bal yapmaz, demek isterlerdi.<\/p>\n

    \u201cSetenay\u201d ad\u0131n\u0131n i\u00e7erdi\u011fi anlam Adigelerce iyi bilinmekte ve ona ili\u015fkin \u00f6yk\u00fcler de bulunmaktad\u0131r.<\/p>\n

    K\u00fclt\u00fcrel ili\u015fkilerin bir gere\u011fi olarak, Adige destan\u0131n\u0131n \u015fark\u0131 ve \u00f6yk\u00fclerinin s\u00fcjeleri (ki\u015fileri), Adigelere kom\u015fu olan halklar aras\u0131nda da giderek yay\u0131l\u0131yordu. Buna ba\u011fl\u0131 olarak Adige\u00a0 s\u00f6ylentilerindeki ki\u015filerin adlar\u0131 da yay\u0131l\u0131yor ve benimseniyordu. B\u00f6ylesine \u00f6yk\u00fcleri benimseyen bir halk\u0131n s\u00f6ylentileri gibi, o \u00f6yk\u00fclerdeki Adigece adlar da \u201cbenimseniyor\u201d ve sanki\u00a0 girdi\u011fi yerin\u00a0 \u00f6z mal\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015f gibi oluyordu. Ancak, b\u00f6ylesine s\u00f6ylentilerin \u00e7\u0131k\u0131\u015f yeri ve izledi\u011fi yol, s\u00fcjelerinin (ki\u015filerinin) \u00f6zelliklerinden ayr\u0131\u015ft\u0131r\u0131larak,\u00a0 bu \u00f6yk\u00fclerdeki adlardan izlenme yolu ba\u015flat\u0131ld\u0131\u011f\u0131nda, bilimsel yoldan b\u00fct\u00fcn bu adlar\u0131n (s\u00fcjelerin) \u00a0k\u00f6kenine inilebilmekte ve as\u0131l k\u00f6ken (kaynak\/ad) belirlenebilmektedir.<\/p>\n

    \u0130ncelemeye ald\u0131\u011f\u0131m\u0131z Nart adlar\u0131n\u0131n bulundu\u011fu k\u00fc\u00e7\u00fck tablo, \u201cSetenay\u201d gua\u015fenin izledi\u011fi yolu belirlememizi sa\u011flamaktad\u0131r (Bkz. Topluluklara g\u00f6re Nart adlar\u0131 b\u00f6l\u00fcm\u00fc).<\/p>\n

    \u00d6rne\u011fin, Kabardeylere kom\u015fu olan Osetler, Setenay ad\u0131n\u0131 \u201c\u015e\u2019etana\u201d (\u0448\u044a\u044d\u0442\u0430\u043d\u0430) bi\u00e7iminde s\u00f6yl\u00fcyorlar. Oset\u00e7ede keskin \u201cS\u201d-\u201cC\u201d sesi yoktur, s\u00f6zc\u00fckteki \u201cS\u201d sesini Osetler \u201c\u015e\u2019\u201d-\u201c\u0448\u044a\u201d bi\u00e7iminde s\u00f6yl\u00fcyorlar. Bu kural gere\u011fince,\u00a0 Adigecedeki \u201cSetenay\u201d (C\u044d\u0442\u044d\u043d\u0430\u0439) ad\u0131, Oset\u00e7ede \u201c\u0448\u044a\u044d\u0442\u0430\u043d\u0430\u201d (\u015e’etana) oluyor. Bu arada \u015f\u00f6yle bir soru da sorulabilir: \u201cAdigelerce kullan\u0131lan Setenay ad\u0131, Osetlerden Adigelere ge\u00e7mi\u015f olamaz m\u0131?\u201d Bu soruya \u201cHay\u0131r, olamaz\u201d kar\u015f\u0131l\u0131\u011f\u0131n\u0131 verebiliriz. \u00c7\u00fcnk\u00fc Adigecede \u201c\u015e\u2019\u201d-\u201c\u0448\u044a\u201d sesi vard\u0131r. Sonu\u00e7 olarak, \u201c\u015e\u2019etana\u201d s\u00f6zc\u00fc\u011f\u00fc Oset\u00e7eden gelme bir s\u00f6zc\u00fck olsayd\u0131, Adigeceye de \u201c\u015e\u2019etana\u201d bi\u00e7iminde ge\u00e7erdi, ama de\u011fil. Bu konuda belirledi\u011fimiz \u015fey de \u015fudur:Adige Nart kad\u0131n\u0131 \u201cSetenay\u201d\u0131n koordinatlar\u0131, bu s\u00f6zc\u00fc\u011f\u00fcn Adigelerden \u00e7\u0131k\u0131p Osetlere do\u011fru gitti\u011fi\u00a0 bi\u00e7imindedir.<\/p>\n

    II.\u00a0 \u201c\u015eEBATINIKO\u201d (BADINOKO)<\/p>\n

    <\/b> \u015eebat\u0131n\u0131ko ad\u0131 de\u011fi\u015fik Adige topluluklar\u0131nca farkl\u0131 bi\u00e7imlerde s\u00f6ylenir. Shapsughca \u201c\u015e\u015febat\u0131n\u0131ko\/\u0429\u044d\u0431\u0430\u0442\u044b\u043d\u044b\u043a\u044a\u043e\u201d, Bjedu\u011f-K\u2019emguy leh\u00e7elerinde \u201c\u015eebat\u0131n\u0131ko\/\u0428\u044d\u0431\u0430\u0442\u044b\u043d\u044b\u043a\u044a\u043e\u201d, Kabardey-Besleney leh\u00e7elerinde \u201cP\u015f\u0131-Bad\u0131noko\/\u041f\u0449\u044b-\u0411\u0430\u0434\u044b\u043d\u043e\u043a\u044a\u043e\u201d ve \u201cBad\u0131noko\/\u0411\u0430\u0434\u044b\u043d\u043e\u043a\u044a\u043e\u201d bi\u00e7imlerinde s\u00f6ylenir.<\/p>\n

    Akademisyen \u0130. A. Cavahi\u015fvili<\/strong>\u2019nin belirlemesine g\u00f6re, \u201cP\u015f\u0131-Bad\u0131noko\u201d ad\u0131 Karadeniz\u2019in kuzey do\u011fusunda bulunan epigrafik an\u0131tlarda \u00a0(mezar yaz\u0131tlar\u0131nda) yaz\u0131l\u0131d\u0131r<\/strong> (\u0130. A. Cavahi\u015fvili. Problem\u0131 istorii Gruzii, Kavkaza i Bl\u0131jnego vostoka, \u201cVestnik drevey istorii\u201d, No. 4, 1939, s. 34). Prof. G. V. Rogava<\/strong>\u2019n\u0131n g\u00f6r\u00fc\u015f\u00fcne g\u00f6re, bu \u00e7ok heceli\u00a0 Adigece s\u00f6zc\u00fck, yani \u201cP\u015f\u0131-Bad\u0131noko\u201d ad\u0131, ku\u015fkuya yer b\u0131rakmayacak bir bi\u00e7imde \u201cMilat \u00f6ncesi bir d\u00f6nemde yaz\u0131lm\u0131\u015ft\u0131r\u201d. <\/strong>(G. V. Rogava. K voprosu o strukture immenix osnov i kategoriyax grammati\u00e7eskix klassov v ad\u0131geskix (\u00e7erkesskix) yaz\u0131kax, Tbilisi, 1956, s. 128)<\/p>\n

    \u015eebat\u0131n\u0131ko ad\u0131 bolluk-bereket i\u00e7eren biti\u015fken (zexetl; \u00e7ok par\u00e7al\u0131)\u00a0 adlardan olup Shapsughca s\u00f6yleni\u015fi esas\u0131na dayanmaktad\u0131r.<\/p>\n

    \u0130lk olarak, bir Nart erkek ad\u0131 olarak \u201c\u015eebat\u0131n\u0131ko\u201d, \u201c\u015fe beu z\u0131t\u0131rer\/\u0449\u044d \u0431\u044d\u0443 \u0437\u044b\u0442\u044b\u0440\u044d\u0440\u201d (\u00e7ok ok veren ki\u015fi) anlam\u0131n\u0131 vermektedir. Dolay\u0131s\u0131yla bu ad, silah olarak ok ve yay kullanan bir kahraman i\u00e7in ideal bir add\u0131r.<\/p>\n

    \u201cKo\u201d (qo\/\u043a\u044a\u043e),\u00a0 \u201cy\u0131ko\u201d (y\u0131qo\/\u0438\u043a\u044a\u043e) tak\u0131lar\u0131, burada \u00e7ok say\u0131da ok verenin o\u011flu anlam\u0131nda de\u011fil, Adigece dil kural\u0131na g\u00f6re, sadece bir sonektir. Bu bi\u00e7im bir kurulu\u015fu bulunan Adige ad\u0131 Adigecede \u00e7oktur:\u201cK\u2019\u0131\u015foko\u201d (Kv\u0131\u015foqo\/\u041a1\u044b\u0449\u043e\u043a\u044a\u0443\u044d), \u201cAleg\u0131ko\u201d (Aledj\u0131qo\/\u0410\u043b\u044d\u0434\u0436\u044b\u043a\u044a\u043e),\u00a0 \u201cV\u0131tsuj\u0131ko\u201d (\u0423\u0446\u0443\u0436\u044c\u044b\u043a\u044a\u043e), \u00a0 \u201c\u011eubc\u0131ko\u201d (\u0413\u044a\u0443\u0431\u0434\u0436\u044b\u043a\u044a\u043e) gibi.<\/p>\n

    \u015eebat\u0131n\u0131ko\u2019daki Shapsughca \u201c\u015e\u015f\u201d (\u0449), g\u00fcn\u00fcm\u00fcz Adige yaz\u0131 dilinde \u201c\u015e\u201d(\u0448) bi\u00e7imine d\u00f6n\u00fc\u015fmektedir:\u0449\u044b-\u0448\u044b (\u015f\u0131-\u2018at\u2019);a\u0449\u044d-a\u0448\u044d (a\u015fe-\u2018silah\u2019) gibi.<\/p>\n

    \u015eebat\u0131n\u0131ko (\u015eebat\u0131n) s\u00f6zc\u00fc\u011f\u00fcn\u00fcn etimolojisini incelerken kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z ilgin\u00e7 \u015fey, eski Adigecede bulunan \u201cbe\/\u0431\u044d\u201d (\u00e7ok) elementinin, art\u0131k Kabardiya\u2019daki Adigeler aras\u0131nda pek kullan\u0131lmamas\u0131na kar\u015f\u0131n (\u2018be\u2019 yerine \u2018kod\/\u043a\u043e\u0434\u2019 kullan\u0131l\u0131yor-\u00e7. n. ), Kabardeycedeki s\u00f6yleni\u015f bi\u00e7iminde halen ya\u015f\u0131yor olmas\u0131d\u0131r. Bu durum, uzak bir ge\u00e7mi\u015fte Karadeniz, Ker\u00e7 Bo\u011faz\u0131 (X\u0131 Tvuale\/\u0425\u044b \u04221\u0443\u0430\u043b\u044d), Kuban (P\u015f\u0131ze\/\u041f\u0449\u044b\u0437\u044d) ve Don (Tyen\/\u0422\u0435\u043d) boylar\u0131nda bir arada ya\u015fam\u0131\u015f olan o zamanki Adigelerin \u201cbe\/\u0431\u044d\u201d (\u00e7ok) s\u00f6zc\u00fc\u011f\u00fcn\u00fc hep birlikte kulland\u0131klar\u0131 bir d\u00f6nemde, \u201c\u015eebat\u0131n\u0131ko\u201d ad\u0131 da do\u011fmu\u015f olmal\u0131d\u0131r.<\/p>\n

    Yukar\u0131da sundu\u011fumuz k\u00fc\u00e7\u00fck tabloya bakt\u0131\u011f\u0131m\u0131zda, \u201c\u015eebat\u0131n\u0131ko\u201d ad\u0131n\u0131n Hak\u2019u\u00e7\u2019lar\u0131n (Hakvutsu\/\u0425\u044c\u0430\u043a1\u0443\u0446\u0443) kom\u015fusu olan Abhazlar aras\u0131nda fazla bir de\u011fi\u015fikli\u011fe u\u011framad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz:Hak\u2019u\u00e7\u2019- \u201cNat \u015eebat\u0131neko\u201d, Abhaz- \u201cNa \u015ebatakva\u201d.<\/p>\n

    Bu Adige s\u00f6zc\u00fc\u011f\u00fcn\u00fcn elementlerinin Na-\u015f-ba-ta-kva bi\u00e7iminde, Abhazca’da da aynen korunmu\u015f oldu\u011funu g\u00f6r\u00fcr\u00fcz. Adige s\u00f6yleni\u015fine uygun bir bi\u00e7imde Abhazlar da bu ad\u0131 kullanmay\u0131 s\u00fcrd\u00fcr\u00fcyorlar.<\/p>\n

    Bug\u00fcnk\u00fc Adigey (AC) ve K\u0131y\u0131boyu Shapsughya (Karadeniz k\u0131y\u0131s\u0131) y\u00f6relerinde \u201c\u015eebat\u0131n\u201d-\u201c\u015eebat\u0131n\u0131ko\u201d denirken, \u015eerces (K\u00c7C) ve Kabardey (KBC) y\u00f6relerinde \u201c\u015eebad\u0131neko\u201d-\u201cBad\u0131noko\u201d denmektedir. S\u00f6zc\u00fckte bulunan \u201ct\u201d \u00fcns\u00fcz\u00fc, Adigece (Kabardeyce) ses de\u011fi\u015fim kural\u0131na g\u00f6re, Kabardeyce\u2019de \u201cd\u201d\u00a0 oluyor. Bu d\u00fczenleni\u015f kural\u0131n\u0131 daha iyi anlatmak i\u00e7in birka\u00e7 \u00f6rnek g\u00f6sterelim: ti\u011fuse-di\u011fuse (yan\u0131m\u0131zdaki, arkada\u015f\u0131m\u0131z);u\u0131b\u0131t-u\u0131b\u0131d-\u0443\u0431\u044b\u0434 (tut); thamate-thamade (ya\u015fl\u0131, ba\u015fkan). Bu kurulu\u015f ve d\u00fczenleni\u015fe, bu analojiye (benze\u015fmeye) uygun olarak, bu adlar\u0131n ve terimlerin anlam\u0131 d\u00fc\u015f\u00fcn\u00fclmeden,\u00a0 bu s\u00f6zc\u00fckler kullan\u0131lmaya ba\u015fland\u0131\u011f\u0131nda, bu s\u00f6zc\u00fcklerde bulunan baz\u0131 seslerde de\u011fi\u015fiklikler ger\u00e7ekle\u015febilmektedir. B\u00f6ylece Kabardeyce s\u00f6yleni\u015fiyle \u201cBad\u0131noko\u201d, onlar\u0131n kom\u015fusu Osetlere Kabardeyce s\u00f6yleni\u015fiyle ge\u00e7iyor:Kabardey- \u201cBad\u0131noko\u201d;Oset-\u201cBadan\u201d-\u201cBadan\u201d(-ag).<\/p>\n

    Yaz\u0131ya ge\u00e7irilmedi\u011fi, kulaktan duyma, bellekte \u201cta\u015f\u0131ma\u201d ve birbirine anlat\u0131lma gibi nedenlerle, bu adlar\u0131n b\u00fcy\u00fck de\u011fi\u015fiklikler ge\u00e7irmi\u015f olmalar\u0131, fazlaca yad\u0131rganmas\u0131 gereken bir \u015fey de\u011fildir. Durum buysa da, belli olan \u015fey, bu Nart yi\u011fidinin ad\u0131 Adigey ve K\u0131y\u0131boyu Shapsughya (\u015e\u2019a\u00e7e\/So\u00e7i ve Tuapse) y\u00f6releri ile Abhazya\u2019daki s\u00f6yleni\u015f (telaffuz) bi\u00e7iminden farkl\u0131 olarak, Adige-Kabardeylerin s\u00f6yleyi\u015fi bi\u00e7iminde, Kabardeylerin kom\u015fular\u0131 olan Osetler taraf\u0131ndan da s\u00f6ylendi\u011fi, Oset\u00e7e soneki ile s\u00f6zc\u00fc\u011f\u00fcn \u201cBadanag\u201d-\u201cBadzanag\u201d \u015feklini ald\u0131\u011f\u0131d\u0131r. B\u00f6ylece s\u00f6zc\u00fc\u011f\u00fcn Adigece’den Oset\u00e7e’ye do\u011fru izledi\u011fi yol \u00a0ortaya \u00e7\u0131kmaktad\u0131r: Adigece -\u201c\u015eebat\u0131n\u0131ko\u201d-\u201cP\u015f\u0131 Bad\u0131noko\u201d; Oset\u00e7e\u2019de -\u201cBadan (ag)\u201d, \u201cBadzanag\u201d olmaktad\u0131r.<\/p>\n

    Sonu\u00e7 olarak \u201c\u015eebat\u201d-\u201c\u015eebat\u0131n\u0131ko\u201d-\u201cBad\u0131noko\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn anlam\u0131 Adige dili yoluyla kolayca anla\u015f\u0131lmaktad\u0131r. Milat \u00f6ncesine ait eski Grek yaz\u0131lar\u0131nda bu Adige ad\u0131na rastlanmaktad\u0131r. Bu arada Adigece’nin s\u00f6z\u00fcn\u00fc etti\u011fimiz de\u011fi\u015fik linguistik karakteristik \u00f6zellikleri de bu yaz\u0131larda g\u00f6r\u00fclmektedir. Bu nedenle bu Nart ad\u0131, ku\u015fkuya yer b\u0131rakmayacak bir bi\u00e7imde, s\u0131radan bir eski Adige ad\u0131d\u0131r.<\/p>\n

    D\u0130PNOTLAR:
    \n54) <\/strong>G. V. Rogava.\u00a0 \u201cK voprosu\u00a0 o\u00a0 strukture imenn\u0131x osnov\u00a0 i\u00a0 kategoriyax grammati\u00e7eskix klassov\u00a0 v\u00a0 ad\u0131geyskix (\u00e7erkesskix) yaz\u0131kax\u201d, \u0130zd. AN Gruzin SSR, Tbilisi, 1956, s. 127.
    \n55) \u0130<\/strong>. A. Cavaxi\u015fvili. Problem\u0131 istorii Gruzii, Kavkaza\u00a0 i\u00a0 blijnego Vostoka, Vestnik istorii, 1939, No. 4, s. 34.
    \n56)<\/strong> S. N. Cana\u015fiya. Svansko-ad\u0131geyskie (\u00e7erkesskie) vstre\u00e7i. Gruzino-ad\u0131geyskie parallel\u0131. \u0130zvestiya \u0130nsti- tuta yaz\u0131ka, istorii\u00a0 i\u00a0 mat. kultur\u0131, XII, s. 256.
    \n57)<\/strong> Prof. K. A. Sixarulidze. Gruzin\u0131\u00a0 o\u00a0 \u00e7erksax, AN\u0130\u0130 fondu, No. 1, ed. xr. 51
    \n58)<\/strong> AN\u0130\u0130 fondunda, NO. 1, T. 51.
    \n59) <\/strong>anii, No. 1, ed. xr. 51, \u201dSetenay\u201d adl\u0131s\u0131.<\/p>\n

     <\/p>\n

    III. \u201cNART\u201d TER\u0130M\u0130<\/p>\n

    <\/b> Nart adlar\u0131 olan \u201cSetenay\u201d ve \u201c\u015eebat\u0131n\u0131ko\u201dnun Adigece anlamlar\u0131n\u0131 a\u00e7\u0131klad\u0131ktan sonra, \u201cNart\u201d teriminin etimolojisini de \u00e7\u00f6z\u00fcmlemek kolayla\u015f\u0131yor.<\/p>\n

    Nart terimine ili\u015fkin olarak bilim adamlar\u0131nca \u00f6ne s\u00fcr\u00fclm\u00fc\u015f \u00e7ok say\u0131da de\u011fi\u015fik g\u00f6r\u00fc\u015f ve tez vard\u0131r. Bunlar\u0131n hepsinden s\u00f6z edecek de\u011filiz ama 19\u2019ncu y\u00fczy\u0131lda ya\u015fam\u0131\u015f Adige tarih\u00e7isi ve filologu \u015eor Negume<\/b>\u2019den s\u00f6z edece\u011fiz. \u015eor Negume, \u201cNart\u201d teriminin etimolojisi, yani s\u00f6zc\u00fc\u011f\u00fcn k\u00f6kenini ortaya \u00e7\u0131karma y\u00f6n\u00fcnde ilk ad\u0131m\u0131 att\u0131. Ancak konuya do\u011fru bir bilimsel bak\u0131\u015f a\u00e7\u0131s\u0131 olmad\u0131\u011f\u0131ndan, Nart s\u00f6zc\u00fc\u011f\u00fcn\u00fcn olu\u015ftu\u011fu \u00e7a\u011f\u0131n ko\u015fullar\u0131n\u0131 da kavrayamad\u0131\u011f\u0131ndan, ayr\u0131ca Nart adlar\u0131n\u0131 genel kurallara uygun bir bi\u00e7imde kavrayamad\u0131\u011f\u0131ndan, bu adlar\u0131n \u00f6zelliklerini ve yap\u0131lar\u0131n\u0131 anlayamad\u0131\u011f\u0131ndan, \u201cNart\u201d teriminin tam (eksiksiz) bir etimolojisini verememi\u015ftir.
    \n
    \n\u201cAd\u0131ghe narod\u0131m y\u0131tx\u0131d\/\u0410\u0434\u044b\u0433\u044d \u043d\u0430\u0440\u043e\u0434\u044b\u043c \u0438\u0442\u0445\u044b\u0434\u044d\u201d <\/b>(Adige Halk\u0131n\u0131n Tarihi) adl\u0131 yap\u0131t\u0131nda, \u201cNart\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u201cNarant\u201d <\/b>s\u00f6z\u00fcnden geldi\u011fini \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr. Buna g\u00f6re:\u201cnar\u201d-ne (g\u00f6z), \u201cant\u201d-bir halk ad\u0131, ikisi birlikte s\u00f6ylendi\u011finde; \u201cAntxem an\u201d\/\u201cA\u043d\u0442\u0445\u044d\u043c \u0430\u043d\u201d \/ \u201cAntlar\u0131n G\u00f6z\u00fc\u201d (60) anlam\u0131n\u0131 \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n

    \u201cNart\u201d terimini, etimolojik y\u00f6nden, \u015eor Negume gibi, M. Turganov, L. Lopatinskiy, M. V. \u00a0Rklitskiy, V. Pfaf, V. Abayev <\/b> ve di\u011fer bilim adamlar\u0131 da \u00e7\u00f6zemediler.<\/p>\n

    \u201cNart\u201d terimi, Adige destan\u0131na konu olan \u201csoyun\u201d (\u043bI\u0430\u043a\u044a\u043e) ad\u0131n\u0131 ifade etmektedir, simgesel bir add\u0131r; anlam\u0131 y\u00f6n\u00fcnden de bolluk-bereket<\/b> i\u00e7eren \u00f6bektendir. A\u00e7\u0131klad\u0131\u011f\u0131m\u0131z adlarla (\u201cSetenay\u201d, \u201c\u015eebat\u0131n\u0131ko\u201d) ayn\u0131 yap\u0131ya ve \u00f6zelliklere sahiptir. Adige adlar\u0131 \u201cBot\u201d<\/b> (\u0431\u044d\u0443 \u0442\u044d\u0440\u044d\u0440-\u201c\u00e7ok veren\u201d), \u201cBeretar\u201d<\/b> (bere terer-\u201c\u00e7ok veren ki\u015fi\u201d) ve \u00a0\u201cBat\u201d<\/b> (beme yaterer-\u201c\u00e7ok veren\u201d, \u00a0\u201c\u00e7ok \u00e7ocuklu olan\u201d) gibi adlarla anlam benzerli\u011fi vard\u0131r.<\/p>\n

    Shapsughlar \u201cNart\u201d<\/b> kar\u015f\u0131l\u0131\u011f\u0131 olarak\u00a0 \u201cNat\u201d<\/b> ya da \u201cNate\u201d<\/b> derler. Shapsughca Adige dilinin en eski bi\u00e7imi olmal\u0131d\u0131r. Adigece s\u00f6zc\u00fckler, Shapsughca\u2019da k\u0131salt\u0131lmaks\u0131z\u0131n, en geni\u015f bi\u00e7imiyle s\u00f6ylenir. S\u00f6zc\u00fc\u011f\u00fcn anlam\u0131n\u0131 bulmak i\u00e7in, onu Shapsugh s\u00f6yleni\u015fine uygun bi\u00e7imde ele almak gerekir.<\/p>\n

    \u201cNat\u201d-\u201cNart\u201d terimini par\u00e7alar\u0131na ay\u0131ral\u0131m ve bunlardan \u00e7\u0131kacak anlamlara bakal\u0131m. S\u00f6zc\u00fck iki b\u00f6l\u00fcmden olu\u015fmu\u015ftur: \u201cna (r)\u201d + \u201ct\u0131\u201d.<\/p>\n

    \u0130lki- \u201cne\u201d (g\u00f6z) anlam\u0131ndad\u0131r.
    \n\u0130kincisi- \u201cte\/t\u0131<\/b>\u201d (vermek) anlam\u0131ndad\u0131r.<\/p>\n

    S\u00f6zc\u00fck, b\u00fct\u00fcn halinde \u201cner z\u0131t\u0131rer\u201d (g\u00f6z\u00fcn\u00fc veren, g\u00f6z\u00fcn\u00fc budaktan esirgemeyen) anlamlar\u0131n\u0131 vermektedir.<\/p>\n

    Nat\u0131kuac (\u041da\u0442\u044b\u043a\u044a\u0443\u0430\u0434\u0436 ) ve Shapsughlar Nart terimini, tan\u0131mlama harfi \u201c-r\u201d eki almaks\u0131z\u0131n da s\u00f6yl\u00fcyorlar: \u201cNat\u201d, \u201cNate\u201d bi\u00e7iminde.<\/p>\n

    Bir Adige toplulu\u011fu olan Nat\u0131kuaclar\u0131n (Nat k\u00f6yl\u00fcleri) simgesel k\u00f6k ad\u0131 da \u201cNat\u201d ya da \u201cNart\u201dd\u0131r. Kafkasya\u2019da Nat\u0131kuaylardan arta kalm\u0131\u015f olan son bir k\u00fc\u00e7\u00fck k\u00f6y (Hatramtuk-\u0425\u044c\u0430\u0442\u0440\u0430\u043c\u0442\u044b\u043a\u0443 k\u00f6y\u00fc), Karadeniz k\u0131y\u0131s\u0131ndaki \u00a0(Anapa yak\u0131n\u0131ndaki- \u00e7. n.) yerinden al\u0131n\u0131p Adigey\u2019in \u015fimdiki Tahtamukay rayonuna yerle\u015ftirildi. Bu k\u00f6ye ili\u015fkin K\u0131r\u0131m\u0131z Jane<\/b>\u2019nin bir yaz\u0131s\u0131 23 Mart 1955 g\u00fcnl\u00fc \u201cSotsialisti\u00e7eske Ad\u0131gey\/\u0421\u043e\u0446\u0438\u0430\u043b\u0438\u0441\u0442\u0438\u0447\u0435\u0441\u043a\u044d \u0410\u0434\u044b\u0433\u0435\u0439\u201d<\/b> gazetesinde yay\u0131nland\u0131. Yaz\u0131n\u0131n ba\u015fl\u0131\u011f\u0131 \u201cNet\u0131xhuayeme yaguqau\/\u041d\u044d\u0442\u044b<\/b>\u0445\u044a\u0443\u0430\u0435\u043c\u044d \u044f\u0433\u0443\u043a\u044a\u0430\u0443\u201d (Natuhaylar\u0131n \u00dcz\u00fcnt\u00fcs\u00fc) olup burada \u201cNet\u0131\u201d<\/b> s\u00f6zc\u00fc\u011f\u00fc a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir. \u201cNat\u201d, \u201cNart\u201d teriminin \u00e7\u0131k\u0131\u015f yeri de, kan\u0131m\u0131za g\u00f6re bu yerdir. Bu ad, bir simgesel ad olarak Nat\u0131kuac (Natuhay) ad\u0131n\u0131 ta\u015f\u0131yan bu Adige toplulu\u011funa verilmi\u015f bir ad olup g\u00fcn\u00fcm\u00fcze de\u011fin varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmeyi ba\u015farm\u0131\u015ft\u0131r.<\/p>\n

    Bu terimde g\u00f6r\u00fclen elementlerden de\u011finmedi\u011fimiz bir nokta da \u201ce\u201d (\u044d)\u2019nin \u201ca\u201d bi\u00e7imine d\u00f6n\u00fc\u015febildi\u011fi noktas\u0131d\u0131r. Bu durum Adigece\u2019de bir dil i\u00e7i kural olarak ger\u00e7ekle\u015fmektedir. Bunu herkesin anlayabilece\u011fi bir bi\u00e7imde g\u00f6stermek i\u00e7in, \u201cnart\u201d\u0131n benzeri bir s\u00f6zc\u00fc\u011f\u00fc ele al\u0131p, birlikte g\u00f6zden ge\u00e7irelim. Bir erkek ad\u0131 olan \u201cBat\u201d<\/b> ad\u0131n\u0131 ele alal\u0131m.<\/p>\n

    Bat, s\u00f6zc\u00fck olarak be – te (\u00e7ok veren) oluyor; ad bi\u00e7iminde s\u00f6ylemek gerekti\u011finde de \u201cBat\u201d\u00a0 (\u00e7ok veren) oluyor.<\/p>\n

    \u015eimdi de \u201cNart\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fc ele alal\u0131m:<\/p>\n

    Nat, ne-te (g\u00f6z\u00fcn\u00fc veren) oluyor; ad bi\u00e7iminde k\u0131salt\u0131larak s\u00f6ylendi\u011finde de \u201cNat\u201d (g\u00f6z\u00fcn\u00fc veren, g\u00f6z\u00fcn\u00fc esirgemeyen) oluyor.<\/p>\n

    Belirledi\u011fimiz gibi iki elementten olu\u015fan Nart terimi, ad\u0131n ucu koptu\u011funda, vurgu g\u00fcc\u00fc bir \u00f6ndekine ge\u00e7iyor, buna ba\u011fl\u0131 olarak, yar\u0131m \u201cA\u201d (yani \u201c\u042d\u201d), dilcilerin belirtti\u011fi gibi, tam \u201cA\u201d haline geliyor: \u201cbe \u2013 t\u0131\u201d (\u0431\u044d \u2013\u0442\u044b ) s\u00f6zc\u00fc\u011f\u00fc \u201cBat\u201d (\u0411\u0430\u0442); \u201cne \u2013 t\u0131\u201d ( \u043d\u044d – \u0442\u044b ) s\u00f6zc\u00fc\u011f\u00fc de \u201cNat\u201d (\u041d\u0430\u0442) ya da \u201cNart\u201d ( \u041d\u0430\u0440\u0442) oluyor.<\/p>\n

    Sonu\u00e7 olarak \u201cNart\u201d terimindeki b\u00f6l\u00fcmleri yeniden ele ald\u0131\u011f\u0131m\u0131zda \u015funu g\u00f6r\u00fcr\u00fcz:<\/p>\n

    \u201cne\u201d:g\u00f6z.
    \n\u201c r\u201d: tan\u0131mlama harfi.
    \n\u201cte\u201d- ten: vermek, hediye etmek.<\/p>\n

    B\u00f6ylece bir destan toplulu\u011fu olan \u201cNart\u201d ad\u0131n\u0131n Adige dilindeki anlam\u0131, s\u00f6zc\u00fc\u011f\u00fcn kendisinin de a\u00e7\u0131k\u00e7a g\u00f6sterdi\u011fi gibi \u201cNet\u0131\u201d (g\u00f6z\u00fcn\u00fc veren, g\u00f6z\u00fcn\u00fc esirgemeyen, yani kahraman) demektir.<\/p>\n

    Terim, g\u00f6z\u00fcn\u00fc budaktan esirgemeyen eski Adige kahramanlar\u0131n\u0131n d\u00fcnya anlay\u0131\u015f\u0131n\u0131 ve psikolojisini yans\u0131tmaktad\u0131r. Terim, \u201cs\u0131nem u\u0131fed, s\u0131psem u\u0131fed\/\u0441\u044b\u043d\u044d\u043c \u0443\u0444\u044d\u0434, \u0441\u044b\u043f\u0441\u044d\u043c \u0443\u0444\u044d\u0434\u201d (g\u00f6z\u00fcm gibisin, can\u0131m gibisin), \u201cner t\u0131ri, naper \u015fefi\/\u043d\u044d\u0440 \u0442\u044b\u0440\u0438, \u043d\u0430\u043f\u044d\u0440 \u0449\u044d\u0444\u044b\u201d (g\u00f6z\u00fcn\u00fc yitir, ama onurunu yitirme) anlam\u0131ndaki eski Adige vecizeleri ile daha da bir anlam kazanmaktad\u0131r. Bir Adige insan\u0131n\u0131n ba\u015fka birini g\u00f6z\u00fcne benzetmesi, \u201cs\u0131nem u\u0131fed\/\u0441\u044b\u043d\u044d\u043c \u0443\u0444\u044d\u0434\u201d (g\u00f6z\u00fcm gibisin), \u201cs\u0131psem y\u0131pe\u011fuah\/\u0441\u044b\u043f\u0441\u044d\u043c \u0438\u043f\u044d\u0433\u044a\u0443\u0430\u0445\u044c\u201d (can\u0131m kurban), \u201cs\u0131ne z\u0131fest\u0131n!\/\u0441\u044b\u043d\u044d \u0437\u044b\u0444\u044d\u0441\u0442\u044b\u043d!\u201d (g\u00f6z\u00fcm\u00fc kendisine feda edece\u011fim ki\u015fi!) demesinden daha onur verici, daha g\u00fcven verici bir s\u00f6z d\u00fc\u015f\u00fcn\u00fclemezdi. B\u00f6ylesine eski \u00f6zelliklere sahip korkusuz destan kahramanlar\u0131na Adigeler \u201cNate\u201d ya da \u201cNart\u201d ad\u0131n\u0131 vermi\u015f oldular. Daha sonra Nart ad\u0131 Kafkasya\u2019da simgesel bir ada d\u00f6n\u00fc\u015ft\u00fc: \u201cAr, nart \u015f\u2019ave fed!\u201d\/\u0410\u0440, \u043d\u0430\u0440\u0442 \u0448\u044a\u0430\u043e \u0444\u044d\u0434! (O, bir nart delikanl\u0131s\u0131 gibidir!) denilmeye ba\u015fland\u0131. Bu ad, Adige (\u00c7erkes) ad\u0131 kar\u015f\u0131l\u0131\u011f\u0131 olarak da kullan\u0131lan ve kahramanl\u0131\u011f\u0131 simgeleyen bir add\u0131r. Bug\u00fcn bile Kafkasya\u2019da \u201cXrabr kak \u00e7erkes\u201d (\u00c7erkes gibi korkusuz, \u00c7erkes gibi kahraman) deyimi yayg\u0131n bir haldedir. Yani, \u201cAdige\u201d (\u00c7erkes) ve \u201cNart\u201d terimleri birbirine \u00e7ok yak\u0131n anlamlar i\u00e7ermektedirler.<\/p>\n

    \u201cNat\u201d ya da \u201cNart\u201d ad\u0131, bir Adige ad\u0131, bir simgesel ad olarak, Adige ulusal destan\u0131nda\u00a0 yer alm\u0131\u015ft\u0131r. <\/p>\n

    IV. \u00a0\u201cSAVSIRIKO\u201d (\u0421\u0410\u0423\u0421\u042b\u0420\u042b\u041a\u042a\u041e)<\/b><\/p>\n

    Ate\u015fi \u00e7al\u0131p getiren Nart Savs\u0131r\u0131ko, Nart destan\u0131nda geni\u015f bir yer tutar. Adigeler Savs\u0131r\u0131ko\u2019ya ili\u015fkin \u00e7ok say\u0131da t\u00fcrk\u00fc (p\u015f\u0131natl\/\u043f\u0449\u044b\u043d\u0430\u043b\u044a) ve \u015fark\u0131 (uered\/\u043e\u0440\u044d\u0434) s\u00f6yler, \u00e7ok say\u0131da da \u00f6yk\u00fc (xhice\/\u201c\u0445\u044a\u0438\u0448\u044a\u044d\u201d) anlat\u0131rlar. Bu kahraman\u0131 Kafkasya\u2019daki halklar\u0131n t\u00fcm\u00fc ayn\u0131 ortak adla, \u201cSavs\u0131r\u0131ko\u201d ya da \u201cSosr\u0131ko\u201d ad\u0131yla tan\u0131r.<\/p>\n

    Bilim adamlar\u0131 19\u2019ncu ve 20\u2019nci y\u00fczy\u0131llarda \u201cSavs\u0131r\u0131ko\u201dnun etimolojisine ili\u015fkin \u00e7ok say\u0131da de\u011fi\u015fik g\u00f6r\u00fc\u015f \u00f6ne s\u00fcrd\u00fcler ama inand\u0131r\u0131c\u0131 olamad\u0131lar.<\/p>\n

    Bu kahraman\u0131n ad\u0131, Adige gelene\u011finde de g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, annesinin istemesi \u00fczerine demirci ustas\u0131 Nart Tlep\u015f (\u041d\u0430\u0440\u0442 \u041b\u044a\u044d\u043f\u0448\u044a) taraf\u0131ndan verilmi\u015ftir. Bu ad, Adigece \u201ck\u0131l\u0131\u00e7la vuran\u201d (\u201csave\u201d, “cao\u201d) ve \u201ck\u0131v\u0131lc\u0131mlar sa\u00e7an ate\u015ften o\u011flan\u201d (\u201csave-s\u0131r-y\u0131-ko\u201d ya da \u201c\u0448\u044a\u0430\u043e-\u0441\u0442\u044b\u0440-\u044b-\u043a\u044a\u043e\u201d) anlamlar\u0131n\u0131 i\u00e7ermektedir. (Bkz. Asker Hade\u011fale, \u201cAd\u0131ge epos pamyat natsii\u201d, Maykop, 2002, s. 306-310. Ayr\u0131ca Asker Hade\u011fale\u2019nin bize yazd\u0131\u011f\u0131 25 may\u0131s 2006 tarihli mektubu)<\/p>\n

    Savs\u0131r\u0131ko\u2019nun do\u011fu\u015f bi\u00e7imini anlatan yirmiyi a\u015fk\u0131n \u00f6yk\u00fc metni vard\u0131r. Bunlardan birine g\u00f6re, Setenay-gua\u015fe Kuban Irma\u011f\u0131 (P\u015f\u0131ze: Ps\u0131j) k\u0131y\u0131s\u0131nda L\u2019\u0131psem\u0131ko Zert\u2019\u0131j (\u041bl\u044b\u043f\u0446l\u044d\u043c\u044b\u043a\u044a\u043e \u0437\u044d\u0440\u0442l\u044b\u0436\u044a) ile kar\u015f\u0131la\u015f\u0131r ve ondan Savs\u0131r\u0131ko\u2019yu edinir. \u00c7ocuk hen\u00fcz do\u011fmadan, annesi, \u00e7ocu\u011fun do\u011fu\u015f bi\u00e7imi \u00fczerine bir \u00f6yk\u00fc haz\u0131rlar: Irmak k\u0131y\u0131s\u0131nda \u00e7ama\u015f\u0131r y\u0131karken, kar\u015f\u0131 k\u0131y\u0131daki Nart \u00e7oban\u0131 L\u2019\u0131psem\u0131ko Zert\u2019\u0131j kendisini g\u00f6r\u00fcr ve a\u015fk okunu Setenay\u2019a do\u011fru f\u0131rlat\u0131r. Ok, Setenay-gua\u015fe\u2019nin yan\u0131ndaki bir ta\u015f\u0131n \u00fczerine d\u00fc\u015fer. Setenay da ta\u015f\u0131 al\u0131p evine g\u00f6t\u00fcr\u00fcr. Dokuz ay sonra, ta\u015f\u0131n i\u00e7inden sesler gelmeye ba\u015flar. Ta\u015f\u0131 g\u00f6t\u00fcr\u00fcp Nartlar\u0131n demircisi Tlep\u015f\u2019e yard\u0131r\u0131r. Ta\u015f yar\u0131l\u0131nca i\u00e7inden k\u0131v\u0131lc\u0131mlar sa\u00e7an ate\u015ften bir o\u011flan \u00e7ocu\u011fu \u00e7\u0131kar. Setenay bebe\u011fi entarisinin ete\u011fi ile tutmak ister ama bebek annesinin ete\u011fini yak\u0131p yere d\u00fc\u015fer.<\/p>\n

    Bilim adamlar\u0131 aras\u0131nda \u201cSavs\u0131r\u0131ko\u201d etimolojisini ayd\u0131nlatmaya en yakla\u015fm\u0131\u015f ve bize g\u00f6re en az bir elementini bulup a\u00e7\u0131klam\u0131\u015f olan ki\u015fi Abhaz biliminsan\u0131 A. K. \u00a0Ha\u015fba<\/b>\u2019d\u0131r (A. K. Xa\u0448\u0431\u0430). Ha\u015fba\u2019n\u0131n \u201cAkademik N. Y. Marr o yaz\u0131ke i istorii abxazov\u201d<\/b> ad\u0131yla 1936\u2019da Suhum\u2019da yay\u0131nlad\u0131\u011f\u0131 bilimsel \u00e7al\u0131\u015fmas\u0131nda \u201cSavs\u0131r\u0131ko\u201dnun etimolojisini inceleyen bir b\u00f6l\u00fcm vard\u0131r. Yazar, akademisyen N. Y. Marr\u2019<\/b>\u0131n \u201cKavkazovedenie i abxazskiy yaz\u0131k<\/b>\u201d adl\u0131 \u00e7al\u0131\u015fmas\u0131na de\u011finerek, Abhaz mit (s\u00f6ylence) kahraman\u0131 Ab\u0131rskil (G\u00fcne\u015fin O\u011flu) \u00f6rne\u011finden, y\u0131ld\u0131z ve g\u00fcne\u015f k\u00fcltlerinden s\u00f6z ederek, \u015f\u00f6yle yazmaktad\u0131r: \u201c(\u2026) g\u00f6kten ate\u015fi \u00e7almaya ili\u015fkin s\u00f6ylenti d\u0131\u015f\u0131nda, \u00a0Abhaz mitolojisindeki s\u00fcjeler (ki\u015fi adlar\u0131) aras\u0131nda, Adige topluluklar\u0131ndan al\u0131nma olanlar\u0131na da rastl\u0131yoruz. \u00d6rne\u011fin, Kafkasya\u2019n\u0131n her yerinde bilinen Nart destan\u0131ndaki Savs\u0131r\u0131ko bunlardan biridir. Bir terim olarak sa-s\u0131r-kua<\/b> s\u00f6zc\u00fc\u011f\u00fc Adigece olarak \u201cg\u00fcne\u015fin o\u011flu\u201d<\/b> gibisine bir anlam i\u00e7ermektedir. Adigece bir s\u00f6zc\u00fck olarak s\u0131r<\/b> ya da st\u0131r<\/b> (\u201ck\u0131zg\u0131n\u201d, \u201cate\u015f-\u0131\u015f\u0131k\u201d, \u00a0\u201cg\u00fcne\u015f\u201d) ya da sov-z\u0131r-e\u015f<\/b> (61) terimi de Adigece\u2019nin Shapsugh leh\u00e7esinde \u201ctha\u201d<\/b> (tanr\u0131) ve \u201cpeygamber\u201d<\/b> gibi anlamlar vermektedir. Bu bi\u00e7imiyle sa<\/b>–s\u0131r, mov-zer<\/b>, bir\u00e7ok \u00f6yk\u00fcs\u00fc bulunan kahraman\u0131n \u00f6vg\u00fc s\u00f6zleri i\u00e7eren as\u0131l ad\u0131d\u0131r, sonek olan -kua , Adigece\u2019de y\u0131ko\/\u0438\u043a\u044a\u043e (o\u011flu) demektir. B\u00fct\u00fcn olarak terimin i\u00e7erdi\u011fi anlam ise \u201cT\u0131\u011fem y\u0131ko\u201d <\/b>(G\u00fcne\u015fin O\u011flu) olup, Abhazca\u2019daki A-b\u0131r-skil<\/b>\u2019in ta kendisidir (62).<\/p>\n

    Abhaz yazar\u0131 Ha\u015fba\u2019n\u0131n \u00fczerinde durdu\u011fumuz s\u00f6zc\u00fc\u011fe ili\u015fkin olarak s\u00f6yledikleri i\u00e7inde tek tutarl\u0131 olan \u015fey, bize g\u00f6re, \u201cSavs\u0131r\u0131ko\u201d terimi i\u00e7indeki elementlerden \u2013s\u0131r- k\u0131sm\u0131n\u0131, bu Adigece addan do\u011fru olarak saptam\u0131\u015f olmas\u0131d\u0131r. \u201cSavs\u0131r\u0131ko\u201dnun \u201cG\u00fcne\u015fin O\u011flu\u201d olarak sunulmas\u0131 durumu ise, ku\u015fkusuz bir yan\u0131lg\u0131d\u0131r.<\/p>\n

    Bizim a\u00e7\u0131m\u0131zdan do\u011fru olan\u0131 ise, Savs\u0131r\u0131ko\u2019nun do\u011fu\u015fu \u00fczerine sunulan \u00f6yk\u00fcde kendili\u011finden ortaya \u00e7\u0131kan analiz ve \u00e7\u00f6z\u00fcmlemedir. (63)<\/p>\n

    Bir\u00e7ok b\u00f6l\u00fcmden olu\u015fan Savs\u0131r\u0131ko s\u00f6zc\u00fc\u011f\u00fcn\u00fc par\u00e7alar\u0131na ay\u0131r\u0131p her bir par\u00e7as\u0131n\u0131n anlam\u0131n\u0131 bulmaya \u00e7al\u0131\u015fal\u0131m. \u201cSavs\u0131r\u0131ko\u201d s\u00f6zc\u00fc\u011f\u00fc, eski bi\u00e7imi ile \u201c\u015e\u2019av\u015f\u2019\u0131r\u0131ko\u201d (\u0428\u044a\u0430\u0443\u0448\u044a\u044b\u0440\u044b\u043a\u044a\u043e)\u00a0 da olabilmektedir. (Ad\u0131 ge\u00e7en mektup)<\/p>\n

    S\u00f6zc\u00fc\u011f\u00fc par\u00e7alar\u0131na ay\u0131rd\u0131\u011f\u0131m\u0131zda \u015funlar\u0131 elde ederiz:<\/p>\n

    Seve-s\u0131re-\u0131-ko; Sa-ve-s\u0131r-\u0131-ko.<\/p>\n

    Par\u00e7alar\u0131n anlamlar\u0131 da \u015f\u00f6yledir: Se (k\u0131l\u0131\u00e7)-se\u015fh\u2019o (\u0441\u044d\u0448\u0445\u043e) (k\u0131l\u0131\u00e7).<\/p>\n

    Ve- ven (vurmak).<\/p>\n

    S\u0131re-st\u0131re (Natukuay, Hak\u2019u\u00e7, Shapsugh, Abadzeh, Kabardey ve di\u011ferleri: S\u0131re) (K\u0131zg\u0131n-\u00e7ok s\u0131cak, ate\u015f gibi s\u0131cak).<\/p>\n

    -\u0131 (ek).
    \n-ko (\u043a\u044a\u043e)(O\u011flu) \u2013 Adige ki\u015fi ad ve soyadlar\u0131 son eki; bazen birinin o\u011flu oldu\u011funu g\u00f6sterir (Hu\u015fteko – \u0425\u044a\u0443\u0449\u0442\u044d\u043a\u044a\u043e, \u00a0Haj\u00fcneko – \u0425\u044c\u0430\u0436\u044a\u0443\u043d\u044d\u043a\u044a\u043e, Nem\u0131t\u2019eko\/\u041d\u044d\u043c\u044b\u04421\u044d\u043a\u044a\u043e gibi); bazen de ad\u0131 ta\u015f\u0131yan\u0131n bir erkek ki\u015fi oldu\u011funu belirtmek i\u00e7in erkek adlar\u0131 sonuna eklenir (\u011eubc\u0131ko\/\u0413\u044a\u0443\u0431\u0434\u0436\u044b\u043a\u044a\u043e, Antsoko\/\u0410\u043d\u0446\u043e\u043a\u044a\u043e, Behuko\/\u0411\u044d\u0445\u044a\u0443\u043a\u044a\u043e gibi).<\/p>\n

    B\u00f6ylece, \u201cSavs\u0131r\u0131ko\u201d ad\u0131n\u0131n Adigece\u2019deki anlam\u0131n\u0131n Seve-s\u0131r\/\/\u015e\u2019evest\u0131r (\u0448\u044a\u044d\u043e\u0441\u0442\u044b\u0440) (K\u0131zg\u0131n o\u011flan, ate\u015f sa\u00e7an o\u011flan); seve-s\u0131re-y\u0131ko\/\/ \u015f\u2019evest\u0131re-y\u0131ko (yanan-ate\u015ften-o\u011flan) oldu\u011fu g\u00f6r\u00fclmektedir. S\u00f6yleni\u015f bi\u00e7imleri de: \u201cSeves\u0131r\u0131ko (\u0421\u044d\u043e\u0441\u044b\u0440\u044b\u043a\u044a\u043e), \u201cSaveser\u0131ko\u201d ya da \u201cSavs\u0131r\u0131ko\u201ddur. Sonraki iki \u00fcnl\u00fcden \u201cE\u201d (\u042d) ve \u201cI\u201d(\u042b) art arda geldi\u011finde, iki \u00fcnl\u00fcden biri d\u00fc\u015fer, biri kal\u0131r ya da ikisi birden d\u00fc\u015ferse, iki \u00fcns\u00fcz (sessiz) harf art arda gelebilir. Bu durum Adigece\u2019de kar\u015f\u0131la\u015f\u0131lan bir kurald\u0131r.<\/p>\n

    Burada yeniden belirtmemiz gereken baz\u0131 \u015feyler de vard\u0131r: \u201cSavs\u0131r\u0131ko\u201d ad\u0131nda bulunan \u201cSav\u201d\u0131n, \u00a0\u201c\u015e\u2019av\u201d (\u0428\u044a\u0430\u0443) olmas\u0131 da Adigece\u2019de bir dil i\u00e7i kural\u0131d\u0131r.<\/p>\n

    Adigece\u2019de \u201cS\u201d \u00fcns\u00fcz\u00fcn\u00fcn \u00a0\u201c\u015e\u2019\u201d(\u0448\u044a) bi\u00e7iminde s\u00f6ylendi\u011fi s\u00f6zc\u00fckler -cisim, ad ya da s\u0131radan s\u00f6zc\u00fckler- vard\u0131r. \u00d6rne\u011fin:<\/p>\n

    Sej\u0131y-\u015f\u2019ej\u0131y (\u0421\u044d\u0436\u044a\u044b\u0439-\u0448\u044a\u044d\u0436\u044a\u044b\u0439) (\u00e7ak\u0131, b\u0131\u00e7ak)
    \nS\u0131d- \u015f\u2019\u0131d (\u0421\u044b\u0434-\u0448\u044a\u044b\u0434) (ne, nedir)
    \nSelih-\u015e\u2019elih (\u0421\u044d\u043b\u0438\u0445\u044c-\u0448\u044a\u044d\u043b\u0438\u0445\u044c) (Salih)
    \nThak\u2019ume tlaps-thak\u2019ume tlap\u015f\u2019 (\u0442\u0445\u044c\u0430\u043al\u0443\u043c\u044d \u043b\u044a\u0430\u043f\u0441-\u0442\u0445\u044ca\u043al\u0443\u043c\u044d \u043b\u044a\u0430\u043f\u0448\u044a) (Kulak dibi, kulak memesi).<\/p>\n

    Bu arda Hak\u2019u\u00e7lar\u0131n Tha\u011feps (T\u0445\u044c\u044d\u0433\u044a\u044d\u043f\u0441) dediklerine, Bjedugh ve K\u2019emguylar\u0131n Tha\u011fep\u015f\u2019 (\u0422\u0445\u044c\u044d\u0433\u044a\u044d\u043f\u0448\u044a ) dediklerini de an\u0131msatal\u0131m.<\/p>\n

    Bunun gibi Adigece i\u00e7indeki dil \u00f6zelliklerine uygun olarak, g\u00fcn\u00fcm\u00fczdeki \u201c\u015f\u2019av\u201d (\u0448\u044a\u0430\u0443) (o\u011flan) s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, eskiden \u201csav\u201d (o\u011flan) oldu\u011funu ve \u201csav\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u201cdilin i\u00e7inde donup\u201d, de\u011fi\u015fmeden g\u00fcn\u00fcm\u00fcze de\u011fin geldi\u011fini g\u00f6r\u00fcyoruz. Bu g\u00f6r\u00fc\u015f\u00fcm\u00fcz\u00fc destekleyen en \u00f6nemli olgu da, \u201csav\u201d- \u201csave\u201d (\u0441\u0430\u0443= \u0441\u0430\u043e) s\u00f6zc\u00fc\u011f\u00fcn\u00fcn a\u00e7\u0131k ve anla\u015f\u0131l\u0131r bir etimolojisinin haz\u0131rda olmas\u0131d\u0131r: \u201cSek\u2019e verer\u201d, \u201csave\u201d (\u201c\u0441\u044d\u043al\u044d \u043e\u0440\u044d\u0440\u201d, \u201c\u0441\u0430\u043e\u201d) (k\u0131l\u0131\u00e7la vuran) anlam\u0131n\u0131 i\u00e7ermesidir. Bu, ayn\u0131 zamanda k\u0131l\u0131c\u0131n egemen oldu\u011fu d\u00f6nemde, k\u0131l\u0131c\u0131 kullanan\u0131n, yani \u201csave\u201dnin (k\u0131l\u0131\u00e7la vuran\u0131n), sava\u015f\u00e7\u0131n\u0131n (\u0437\u044d\u043e\u043bl), o zamanlardaki delikanl\u0131n\u0131n\u00a0 (\u0448\u044a\u0430\u043e)\u00a0 g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc de yans\u0131tmaktad\u0131r (65).<\/p>\n

    \u201cSavs\u0131r\u0131ko\u201d s\u00f6zc\u00fc\u011f\u00fcndeki \u201cSS\u201dlerden ikinci \u201cS\u201dnin ses tonu (g\u00fcc\u00fc), kendinden \u00f6nceki \u201cS\u201dye eri\u015ferek vurgu yap\u0131yor, de\u011fi\u015fmemeyi ve aynen kalmay\u0131 sa\u011flayabiliyor.<\/p>\n

    Belirledi\u011fimiz gibi, \u201cse\u201d- \u201csav\u201d s\u00f6zc\u00fcklerinden t\u00fcreyen, o s\u00f6yledi\u011fimiz kurala uygun olarak Adige ad\u0131ndaki \u201cS\u201dler birbirini \u00e7a\u011fr\u0131\u015ft\u0131r\u0131yor ve de\u011fi\u015fime u\u011fram\u0131yor, ancak s\u00f6zc\u00fckte ikinci \u201cS\u201d sesi bulunmad\u0131\u011f\u0131nda, ilk \u201cS\u201d sessiz harfi \u201c\u015e\u2019 \u201d (\u0448\u044a) olmaktad\u0131r:<\/p>\n

    Save- \u015e\u2019ave (\u0421\u0430\u043e= \u0428\u044a\u0430\u043e) (O\u011flan).
    \nSevef\u0131j- \u015e\u2019evef\u0131j (\u0421\u044d\u043e\u0444\u044b\u0436\u044c =\u0428\u044a\u044d\u043e\u0444\u044b\u0436\u044c), (Nart Ceuef\u0131j Epcab\u011fu\/\u041d\u0430\u0440\u0442 \u0428\u044a\u044d\u043e\u0444\u044b\u0436\u044c 1\u044d\u043f\u0448\u044a\u0430\u0431\u0433\u044a\u0443).
    \nSevay- \u015e\u2019evay (\u0421\u044d\u0443\u0430\u0439= \u0428\u044a\u044d\u0443\u0430\u0439) (Nart Nebg\u0131r\u0131yeko \u015e\u2019evay).<\/p>\n

    Sonu\u00e7 olarak ortaya \u00e7\u0131kan ger\u00e7ek, \u201cSavs\u0131r\u0131ko\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn bir Adige ad\u0131 oldu\u011fu, anlam\u0131n\u0131n Adigece olarak verilebildi\u011fi ger\u00e7e\u011fidir. \u201cSavs\u0131r\u0131ko\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u00e7ok eskilerden beri Adigelerce kullan\u0131ld\u0131\u011f\u0131, bunun y\u00fczy\u0131llarca t\u00fcrk\u00fcler (p\u015f\u0131natl\/\u043f\u0449\u044b\u043d\u0430\u043b\u044a) sayesinde korundu\u011fu ve ilk bi\u00e7iminin g\u00fcn\u00fcm\u00fcze ta\u015f\u0131nd\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r.<\/p>\n

    Bol miktarda olan ve nakaratlar e\u015fli\u011finde Adigelerce s\u00f6ylenen Nart Savs\u0131r\u0131ko\u2019nun t\u00fcrk\u00fc ve \u015fark\u0131lar\u0131n\u0131n s\u00fcjeleri (ki\u015fileri) ve bu \u015fark\u0131lara ili\u015fkin ana anlat\u0131lar, fazla bir de\u011fi\u015fikli\u011fe u\u011framam\u0131\u015f \u00f6yk\u00fcler bi\u00e7iminde Kafkasya halklar\u0131 aras\u0131nda g\u00fcn\u00fcm\u00fczde de s\u00f6ylenmektedir.<\/p>\n

    Y\u00fczy\u0131llar\u0131 a\u015fm\u0131\u015f olmas\u0131na ve de\u011fi\u015fik halklar aras\u0131nda yay\u0131lm\u0131\u015f bulunmas\u0131na kar\u015f\u0131n, \u201cSavs\u0131r\u0131ko\u201d s\u00f6zc\u00fc\u011f\u00fc pek bir de\u011fi\u015fmedi ve Adigece \u00f6zg\u00fcn yap\u0131s\u0131n\u0131 sa\u011flam bir bi\u00e7imde korudu.<\/p>\n

    Belirtilmesi gereken \u015fey de \u015fudur: Adige-Kabardeylere kom\u015fu olan ya da onlarla birlikte ya\u015fayan halklar aras\u0131nda Savs\u0131r\u0131ko s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, Kabardey s\u00f6yleni\u015fine uygun olarak Sosr\u0131ko- Sozr\u0131ko- Sosruko bi\u00e7imlerinde yay\u0131ld\u0131\u011f\u0131d\u0131r. Karadeniz k\u0131y\u0131s\u0131nda ya\u015fayan Adige-Shapsughlar\u0131n s\u00f6yleyi\u015fine uygun olarak da kom\u015fu ve akraba Abhazlar \u201cSasr\u0131kua\u201d, Rus\u00e7a yaz\u0131l\u0131\u015f\u0131 ile \u201cSasr\u0131kva\u201d; Abhazlar ile Hak\u2019u\u00e7lar aras\u0131nda ya\u015fam\u0131\u015f olan Wub\u0131hlar ise (\u0423\u0431\u044b\u0445) \u201cSavs\u0131r\u0131kua\u201d (\u0421\u0430\u0443\u0441\u044b\u0440\u044b\u043a\u044a\u0443\u0430) demektedirler (66). \u00a0
    \n<\/b><\/p>\n

    D\u0130PNOTLAR:
    \n60)<\/b> Negume \u015e. B. \u00a0Ad\u0131ghe narod\u0131m y\u0131 tx\u0131de, Nal\u015f\u0131k, 1958. Bu deyim \u00fczerine s\u00f6ylenenler i\u00e7in bak\u0131n\u0131z. A. M. Gadagtl. Geroi\u00e7eskiy epos \u201cNart\u0131\u201d\u00a0 i ego genezis, Krasnodar, 1967, s. 206-207.
    \n61)<\/b> Etimolojisine g\u00f6re, \u201cceuezye\u015f\u201d (\u0448\u044a\u044d\u043e\u0437e\u0449)\u2019in, \u201cceuezyekvome yazye\u015fakvu\u201d (\u0448\u044a\u044d\u043e\u0437\u0435\u043al\u043e\u043c\u044d\u00a0 \u044f\u0437\u044d\u0449\u0430\u043al\u0443), yani ak\u0131nc\u0131lar\u0131n \u015fefi anlam\u0131n\u0131 i\u00e7ermesi gerekir. A. H.
    \n62)<\/b> A. K. Xa\u015fba. Akademik N. Y. Marr o yaz\u0131ke i istorii abxazov, Suxumi, 1936, s. 27.
    \n63)<\/b> Ta\u015f anlam\u0131ndaki \u201csos\u201da \u201cko\u201d (qo) ekleniyor ve b\u00f6ylece \u201cSos\u0131r\u0131ko\u201d-\u201cTa\u015fo\u011flan\u201d (Ta\u015f\u0131n O\u011flu) anlamlar\u0131n\u0131n elde edildi\u011fini \u00f6ne s\u00fcren yazarlar da yan\u0131l\u0131yorlar. \u201dSos\u201d, Adigece\u2019de ta\u015f demek de\u011fildir.
    \n64)<\/b> Adige adlar\u0131na ekli \u201c-ko\u201d (qo) eki gibi, Rus\u00e7a\u2019da \u2013ov, -ev, -in, -\u0131n (\u0130vanov); G\u00fcrc\u00fcce\u2019de -dze (\u0130vanidze); Abhazca\u2019da -ba (B\u011fajuba, Lakoba, Evanba) vard\u0131r.
    \n65)<\/b> Akademisyen Arn. \u00c7ikobova\u2019n\u0131n \u201cDrevney\u015faya struktura imennix osnov v kartvel\u2019skix yaz\u0131kax\u201d ad\u0131yla 1942\u2019de yay\u0131nlad\u0131\u011f\u0131 yap\u0131tta eski G\u00fcrc\u00fcce\u2019deki \u201cS\u201d sesinin bug\u00fcnk\u00fc G\u00fcrc\u00fcce\u2019de \u201c\u015e\u201dye d\u00f6n\u00fc\u015fmesi durumunu \u015f\u00f6yle sunmaktad\u0131r: \u201dSa\u015fa\u201d- \u201c\u015ea\u015fa\u201d (s. 170). Bu da \u201cS\u201dnin \u201c\u015e\u201dye d\u00f6n\u00fc\u015febildi\u011fini g\u00f6stermektedir.
    \n66)<\/b> Bak. G. Dum\u00e9zil. U\u0131b\u0131x raskazxer, Parij, 1931, s. 169-170.
    \n\u201cSavs\u0131r\u0131ko\u201d ad\u0131n\u0131n Osetlerden Ad\u0131gelere ge\u00e7mi\u015f olmad\u0131\u011f\u0131n\u0131 Dr. Muhadin Komah\u2019o (\u041a\u044a\u043e\u043c\u0430\u0445\u0443\u044d \u041c\u0443\u0445\u044c\u0430\u0434\u0438\u043d)\u00a0 de g\u00f6stermi\u015ftir. (Bak. M. A. Kumaxov. O sootno\u015fenii Sos\u0131r\u0131ko\u00a0 i\u00a0 Solsan, UZ AN\u0130\u0130, V. Maykop, 1966, s. 61-65.)<\/p>\n

    V. PETEREZ<\/b><\/p>\n

    Adige Nart destan\u0131ndaki (epope) en yi\u011fit ki\u015fidir Nart Peterez. Peterez\u2019in do\u011fu\u015funu ve ya\u015fam\u0131n\u0131 anlatan \u015fark\u0131lardan birinde s\u00f6ylendi\u011fine g\u00f6re, Peterez ana karn\u0131ndayken, babas\u0131 \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fc. Bunun \u00fczerine ya\u015fl\u0131 Nartlar Peterez i\u00e7in \u015fu \u015fark\u0131y\u0131 bestelediler:<\/p>\n

    <\/span> \u201cK\u0131z \u00e7ocu\u011fu olarak do\u011farsa bu bebek
    \nDiki\u015f sepetini haz\u0131rlar, ona g\u00f6re yeti\u015ftiririz.
    \nG\u00fc\u00e7l\u00fc ve y\u00fcrekli bir erkek bebek olarak do\u011facak olursa e\u011fer,
    \nAd\u0131m at\u0131lmaz (ge\u00e7ilmez) g\u00fcr bir kam\u0131\u015fl\u0131\u011fa b\u0131rak\u0131r,
    \nAzg\u0131n bir g\u00f6le, denize atar\u0131z, dediler.
    \nPeterez\u2019i erkek yaratt\u0131 Tanr\u0131
    \nG\u00fcr, ge\u00e7ilmez bir kam\u0131\u015fl\u0131\u011fa
    \nAzg\u0131n batakl\u0131k bir g\u00f6le att\u0131lar Peterez\u2019i.
    \n\u201cBu g\u00f6l be\u015fi\u011fim benim\u201d diyordu Peterez.
    \n\u201cG\u00f6l k\u00f6p\u00fckleri de g\u00f6mle\u011fim, yorgan\u0131md\u0131r benim\u201d diyordu Peterez. \u00a0<\/b>
    \n(Bitlevsten L’\u0131p\u0131y\u2019dan – \u0411\u0438\u043b\u044a\u044d\u0443\u0441\u0442\u044d\u043d \u043bl\u044b\u043f\u044b\u0439 \u2013 15. 06. 1934\u2019te yazan Asker Yevt\u0131h\u2019-\u0415\u0443\u0442\u044b\u0445\u00a0 \u0410\u043a\u044d\u0440, \u201dH\u0131m\u0131\u015feko Peterez\u201d t\u00fcrk\u00fcs\u00fcnden) (67).<\/p>\n

    B\u00f6ylece Peterez\u2019in kunda\u011f\u0131, \u201ckam\u0131\u015fla kapl\u0131 batakl\u0131kta\u201d (\u043a\u044a\u0430\u043c\u044b\u043b\u0430\u043d\u044d\u0443 \u0448\u044a\u0445\u0430\u044c\u043c\u044b\u0433\u044a\u0430\u0437\u044d) sallan\u0131p dururken, \u015fiddetli bir f\u0131rt\u0131na, bir\u201cpoyraz esti\u201d\u00a0 (\u0445\u044b\u0436\u044c\u044b -y\u0430\u0448\u044a\u043e) ve s\u00fcr\u00fcklendi, sonunda da koyun \u00e7obanlar\u0131 taraf\u0131ndan bulundu ve kendisine \u201cPeterez\u201d (D\u00fczg\u00fcn burunlu) ad\u0131 verildi.<\/p>\n

    Adigelerde el-ayak ve y\u00fcz-burun bi\u00e7imine g\u00f6re verilmi\u015f ad say\u0131s\u0131 \u00e7oktur. \u00d6rne\u011fin \u201cpak\u201d (k\u0131sa ve kalk\u0131k burunlu), \u201cnak\u201d (k\u0131s\u0131k bak\u0131\u015fl\u0131), \u201cu\u015f\u201d(\u00e7arp\u0131k; \u015fa\u015f\u0131) gibi. B\u00f6ylesine bir anlay\u0131\u015fla \u00e7obanlar da \u00e7ocu\u011fa \u201cPeterez\u201d ad\u0131n\u0131 koymu\u015f olmal\u0131lar.<\/p>\n

    S\u00f6zc\u00fc\u011f\u00fc par\u00e7alar\u0131na ay\u0131r\u0131p anlam\u0131n\u0131 \u00e7\u0131karmaya \u00e7al\u0131\u015fal\u0131m. S\u00f6zc\u00fck iki par\u00e7aya ayr\u0131lmaktad\u0131r:<\/p>\n

    Pe \u2013 Burun.
    \nTerez \u2013 D\u00fczg\u00fcn, do\u011fru.<\/p>\n

    B\u00f6ylece \u201cPeterez\u201din kar\u015f\u0131l\u0131\u011f\u0131 olarak, Adigece \u201cD\u00fczg\u00fcn burunlu\u201d \u2013 \u201cDo\u011fru burunlu\u201d, mecazi olarak da \u201cadil\u201d ki\u015fi, \u201cdo\u011fru yolu g\u00f6steren, \u00f6nc\u00fc ki\u015fi, lider\u201d gibi anlamlar elde edilmektedir.<\/p>\n

    Adige dil i\u00e7i kural\u0131na g\u00f6re, Adige topluluklar\u0131 (leh\u00e7eleri) aras\u0131nda, s\u00f6zc\u00fcklerde \u201cP\u201dnin \u201cB\u201dye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc durumlara \u00e7ok rastlan\u0131r. \u00d6rne\u011fin, K\u2019ah\u2019e (\u041al\u0430\u0445\u044d\/Kvaxe; Adigece\u2019nin bat\u0131 kolu leh\u00e7elerini konu\u015fan Adigelere ve bu leh\u00e7eleri kapsayan dile eskiden verilen ad -\u00e7. n.) Adigelerinin \u201cP\u201d sesini, \u00a0Adigece\u2019nin do\u011fu kolunu konu\u015fan Kabardeyler \u201cB\u201d olarak s\u00f6yleyebiliyorlar:<\/p>\n

    a)<\/b> pye\u011fembar \u2013 bye\u011fembar (peygamber).
    \nb)<\/b> p\u0131y\u0131 – biy (d\u00fc\u015fman).
    \nc)<\/b> Peterburg \u2013 B\u0131t\u0131rb\u0131f (St. Petersburg).<\/p>\n

    Bundan ba\u015fka Prof. G. V. Rogava<\/b>\u2019n\u0131n saptamas\u0131na g\u00f6re, yar\u0131m dudaks\u0131 \u00fcns\u00fczler olan \u201cP\u201d ve \u201cT\u201d \u00fcns\u00fczleri, Kabardeyce\u2019de sert dudaks\u0131 \u00fcns\u00fczler olan \u201cB\u201d ve \u201cD\u201dye d\u00f6n\u00fc\u015fmektedir (p\u0131te \u2013 b\u0131de) (kat\u0131, sert). \u201cB\u00f6ylece Adigece p\u0131te, Kabardey leh\u00e7esinde b\u0131de bi\u00e7imine d\u00f6n\u00fc\u015f\u00fcyor\u201d (68), diye yaz\u0131yor, Adigece \u00fczerinde y\u0131llardan beri \u00e7al\u0131\u015fan bu bilim adam\u0131.<\/p>\n

    Ortaya \u00e7\u0131kan ger\u00e7ek, \u201cP\u201dnin \u201cB\u201dye d\u00f6n\u00fc\u015fmesi kural\u0131na uygun olarak, K\u2019ah\u2019e Adigelerinin s\u00f6yledi\u011fi \u201cPeterez\u201din Kabardeyce\u2019de \u201cBeterez\u201de d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcd\u00fcr. Daha ba\u015fka bir anlat\u0131mla -bunun gibi, \u201canaloji kaynakl\u0131 (yani buna benzeyen) de\u011fi\u015fiklikler olabilmektedir\u201d (V. Pizani. Etimologiya, \u00a0Moskva, 1956, s. 88).<\/p>\n

    B\u00f6ylece Peterez ad\u0131n\u0131n \u00e7ok eskilerde Adigeler taraf\u0131ndan konuldu\u011funu ve i\u00e7erdi\u011fi anlam\u0131 da \u00f6\u011frenmi\u015f oluyoruz.<\/p>\n

    \u201cPeterez\u201din katetti\u011fi yolu ve koordinatlar\u0131n\u0131 inceledi\u011fimizde, \u201cPeterez\u201d ad\u0131n\u0131n, \u00a0K\u2019ah\u2019e Adigelerinden \u00e7\u0131k\u0131p Karadeniz k\u0131y\u0131s\u0131nda kom\u015fumuz olan Abhazlara ge\u00e7ti\u011fini (yay\u0131ld\u0131\u011f\u0131n\u0131), Abhazlar\u0131n da K\u2019ah\u2019eler gibi \u201cPeterez\u201d ad\u0131n\u0131 kulland\u0131klar\u0131n\u0131 g\u00f6r\u00fcyoruz (Ancak T ile R\u2019yi bir araya getirerek- “Patraz”<\/b> demektedirler);\u00f6te yandan do\u011fudaki Adige-Kabardeylere kom\u015fu olan ya da onlarla bir arada ya\u015fayan halk topluluklar\u0131, bu arada Osetler de, Kabardey s\u00f6yleyi\u015fine (telaffuzuna) uygun olarak \u201cBatraz\u201d<\/b> (-dz) diyorlar.<\/p>\n

    VI. A\u015eEMEZ<\/b><\/p>\n

    A\u015femez, \u00a0babas\u0131n\u0131n katili Tleguts-jak\u2019e<\/b>\u2019yi (\u041b\u044a\u044d\u0433\u0443\u0446 – \u0436\u0430\u043al\u044d) \u00f6ld\u00fcren kokusuz bir yi\u011fit bi\u00e7iminde Nart destan\u0131nda yer al\u0131r. Nart A\u015femez\u2019e ili\u015fkin anlat\u0131lar en \u00e7ok Shapsugh ve Kabardeyler aras\u0131nda bulunur.<\/p>\n

    Bu Nart ad\u0131 yukar\u0131da g\u00f6sterdi\u011fimiz Setenay, Savs\u0131r\u0131ko ve \u015eebat\u0131n\u0131ko\u2019nun bulundu\u011fu grupta yer al\u0131r, \u00f6zellikle se (k\u0131l\u0131\u00e7), \u015fe (ok) ve a\u015fe (silah) yans\u0131tanlardand\u0131r. \u00a0S\u00f6zc\u00fc\u011f\u00fc b\u00f6l\u00fcmlerine ay\u0131rarak inceleyelim:A \u2013 \u015fe \u2013 mez.<\/p>\n

    a ( I\u044d ) (el, \u00fclke).
    \n\u015fe \u2013 \u015febza\u015f (ok).
    \nmez \u2013mez\u0131 (orman; mecazi: vah\u015fi, sert).<\/p>\n

    Nart yi\u011fidinin ad\u0131 \u201cA\u015femez\u201d, \u00a0Adigece olarak, \u201ca\u011f\u0131r silahl\u0131\u201d, \u201ckorkusuz silahl\u0131\u201d ve \u201cyaman sava\u015f\u00e7\u0131\u201d gibi anlamlar\u0131 yans\u0131tmaktad\u0131r.<\/p>\n

    Bu ad \u00fczerine daha geni\u015f bilgi \u201cAd\u0131gskiy epos \u2018Nart\u0131\u2019\u00a0 i ego genezis\u201d<\/b> (Adige Destan\u0131 Nartlar ve K\u00f6keni) adl\u0131 kitab\u0131m\u0131zda bulunmaktad\u0131r (Bak. s. 203-20)<\/p>\n

    \u201cNESREN\u201d<\/p>\n

    <\/b>Tabloda ad\u0131 sunulan Nartlara Nesren-jak\u2019e\u2019yi de eklemek gerekir. Nesren, insanlara iyilik yapan, bu y\u00fczden da\u011fa zincirlenen, olup biteni g\u00f6ren, \u00a0ya\u015fl\u0131 ve ileri g\u00f6r\u00fc\u015fl\u00fc bir Nart \u00f6nderidir.<\/p>\n

    Bu Nart ad\u0131n\u0131n etimolojisi son derece ilgin\u00e7tir. Eski tarihsel olaylar; Greklerin k\u00fclt\u00fcrel y\u00f6nden Adigelerle ili\u015fki kurmu\u015f olmalar\u0131, bunlar\u0131n iz ve g\u00f6r\u00fcnt\u00fcleri, \u00a0Nesren\u2019e ait anlat\u0131lara da yans\u0131m\u0131\u015ft\u0131r.<\/p>\n

    Da\u011fa zincirlenen Nesren, Adige destan\u0131ndaki bi\u00e7imiyle, Grek mitolojisindeki Kafkas Da\u011f\u0131na zincirlenen Prometheus<\/b>\u2019un bir benzeri ve adeta \u201co aileden biri\u201d g\u00f6r\u00fcn\u00fcm\u00fcndedir.<\/p>\n

    K\u00f6t\u00fcl\u00fck yapan ki\u015filerin eski Adigeler taraf\u0131ndan zincire vurulmakta oldu\u011funa ili\u015fkin anlat\u0131lar, \u00a0masallar\u0131m\u0131zda da \u00e7oktur. S\u00f6zgeli\u015fi, “Yesem\u0131ko Yeshot\u201d (\u0415\u0441\u044d\u043c\u044b\u043a\u044a\u043e \u0415\u0441\u0445\u044a\u043e\u0442) adl\u0131 Adige masal\u0131na g\u00f6re, ya\u015fl\u0131 bir adam\u0131n k\u0131zlar\u0131n\u0131 ka\u00e7\u0131ran Alre\u011fu-Al\u011fogej (Alre\u011fu-Al\u011fodjezh\/\u0410\u043b\u0440\u044d\u0433\u044a\u0443-\u0410\u043b\u0433\u044a\u043e\u0434\u0436\u044d\u0436\u044a), i\u015fledi\u011fi su\u00e7lara kar\u015f\u0131l\u0131k, \u201cyedi uzun a\u011fa\u00e7 kaz\u0131kla (hakurej\u0131blk\u2019e- \u0445\u044ca\u043a\u044a\u0443\u0440\u044d\u0436\u044a\u0438\u0431\u043b\u043al\u044d) yere zincirleniyor\u201d (69). Ayn\u0131 bi\u00e7imde, Y\u0131n\u0131j \u015ehab\u011fo\u2019nun (\u0418\u043d\u044b\u0436\u044a \u0448\u044a\u0445\u044c\u0430\u0431\u0433\u044a\u043e) o\u011flu, Peterez\u2019in annesi Y\u0131sp-gua\u015feye yapt\u0131\u011f\u0131 k\u00f6t\u00fcl\u00fck nedeniyle \u201cy\u00fcz su\u00e7\/g\u00fcnah\u201d (psek\u2019odi\u015f\u2019e-\u043f\u0441\u044d\u043al\u043e\u0434\u0438\u0448\u044a\u044d) i\u015flemi\u015f say\u0131larak, Nartlar taraf\u0131ndan bir da\u011f yamac\u0131na zincirleniyor; Grek mitolojisinde tanr\u0131lar\u0131n Tartar\u2019a (Cehennem) att\u0131klar\u0131, boynuna de\u011fin su i\u00e7inde bulunmas\u0131na kar\u015f\u0131n bir damlac\u0131k olsun su i\u00e7emeyen Tantalos<\/b> (70) gibi, Nesren<\/b> de suyu g\u00f6r\u00fcyor, ama eri\u015femiyor ve i\u00e7emiyor.<\/p>\n

    Adigelerin Sam\u011fur<\/b> (\u0421\u0430\u043c\u0433\u044a\u0443\u0440) ad\u0131n\u0131 verdikleri b\u00fcy\u00fck bir kartala ili\u015fkin\u00a0 anlat\u0131lar\u0131 da vard\u0131r. \u201cJivopisnaya Rossiya\u201d<\/b> ad\u0131yla 1901\u2019de yay\u0131nlanan bir dergide (s. 77-80), yazar V. \u0130. Ko\u00e7etov<\/b>\u2019un Sam\u011fur\u2019a, yani iri kartala ili\u015fkin Adige \u00f6yk\u00fcs\u00fc ile kartal\u0131n resmi de sunulmaktad\u0131r: \u201cBinlerce y\u0131ldan beri canl\u0131, ya\u015f\u0131yor, diye yaz\u0131yor \u00a0yazar, kocaman, b\u00fcy\u00fck bir ye\u015fil ku\u015ftur Sam\u011fur. Bir g\u00f6z\u00fcyle b\u00fct\u00fcn bir ge\u00e7mi\u015fi, di\u011fer g\u00f6z\u00fcyle de b\u00fct\u00fcn bir gelece\u011fi g\u00f6r\u00fcyor\u201d. <\/b><\/p>\n

    K\u00f6t\u00fcl\u00fck yapanlar\u0131, su\u00e7 i\u015fleyenleri zincire vurma motifini i\u015fleyen Adige anlat\u0131lar\u0131 aras\u0131nda \u201cAkbe\u00e7\u2019in Masal\u0131\u201d<\/b> da (Aqbe\u00e7\u0131 y\u0131tx\u0131d\/\u0410\u043a\u044a\u0431\u044d\u0447\u044b \u0438\u0442\u0445\u044b\u0434) vard\u0131r. Masala g\u00f6re, Akbe\u00e7, \u201cbir yolculu\u011fu s\u0131ras\u0131nda, \u0131ss\u0131z bir yerde b\u00fcy\u00fck bir beyaz ta\u015f evle kar\u015f\u0131la\u015f\u0131r. \u201cEvde oturan biri var m\u0131 acaba, \u00a0bir baksam\u201d diyerek evin bah\u00e7esine girer, at\u0131n\u0131 bah\u00e7edeki b\u00fcy\u00fck bir elma a\u011fac\u0131na ba\u011flar ve i\u00e7eri girer. . . Evin i\u00e7inde kocaman bir devin dikenli bir zincire vuruldu\u011funu ve zincirin demir \u00e7engellerle tavana ask\u0131land\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr. Devin \u00f6n\u00fcnde yar\u0131m somun ekmek (71) vard\u0131r, ekmekten yedi\u011fi kadar\u0131 \u0432\u0444 kendili\u011finden yerine gelmektedir\u201d (72).<\/p>\n

    Ya\u015fl\u0131 Nesren\u2019e (Nesren-Jak\u2019e) de, \u00a0bu \u00e7ok eski gelene\u011fe g\u00f6re davran\u0131ld\u0131\u011f\u0131, Nesren\u2019e ili\u015fkin Adige t\u00fcrk\u00fc ve \u00f6yk\u00fclerindeki anlat\u0131lardan anla\u015f\u0131lmaktad\u0131r. Nesren-jak\u2019e \u00fczerine bestelenmi\u015f t\u00fcrk\u00fcleri, en \u00f6zg\u00fcn bi\u00e7imiyle derlemeyi Kabardey Bilimsel Ara\u015ft\u0131rma Enstit\u00fcs\u00fc ba\u015farm\u0131\u015ft\u0131r. \u00a0Buradaki Adige t\u00fcrk\u00fcs\u00fcnde s\u00f6ylendi\u011fine g\u00f6re:<\/p>\n

    Ba\u015fkan\u0131 var Nartlar\u0131n \u2013 Nesren-jak\u2019e,
    \nVo \u2013 re \u2013 da,
    \nUfak-tefek biridir, ama yamand\u0131r Nesren-jak’e,
    \nVo \u2013 re \u2013da. <\/b><\/p>\n

    Nartlar g\u00f6nen\u00e7 i\u00e7inde (huzurlu) bir toplumsal d\u00fczen s\u00fcrd\u00fcr\u00fcrlerken, tanr\u0131l\u0131k iddias\u0131ndaki Pak\u2019o (\u041f\u0430\u043a1\u043e\/\u00f6nc\u00fc, \u00f6nde giden), bu ya\u015fam bi\u00e7imine k\u0131z\u0131yor, Nartlara sald\u0131rmaya ve \u201c\u00fcstlerine da\u011flar\u0131 devirmeye\u201d ba\u015fl\u0131yor, sonunda da \u201cNartlar\u0131n oca\u011f\u0131ndaki ate\u015fi al\u0131p gidiyor\u201d. Nartlar ate\u015fsiz ve umars\u0131z bir duruma d\u00fc\u015f\u00fcyorlar. \u00a0B\u00f6ylesine durumlarda sorunlara \u00e7\u00f6z\u00fcm bulan, arac\u0131 olan ki\u015fi de Nesren idi. Nesren, Pak\u2019o\u2019nun yan\u0131na gidiyor ve onu g\u00f6r\u00fcyor. Pak\u2019o bu ac\u0131mas\u0131z davran\u0131\u015flar\u0131n\u0131n nedenlerini bir bir Nesren-jak\u2019e\u2019ye say\u0131yor: <\/p>\n

    \u201cD\u00f6n diyorum sana, d\u00f6n, dinden sapt\u0131n\u0131z siz insanc\u0131klar, <\/b>
    \nVo \u2013 re \u2013 da,
    \n\u0130nan\u00e7s\u0131z tutumlar\u0131n\u0131zla, ku\u015fku uyand\u0131r\u0131yorsunuz, \u00a0tanr\u0131n\u0131z olan benim \u00fczerinde,
    \nVo \u2013 re \u2013 da,
    \nSofralar kurdu\u011funuzda, ay\u0131rm\u0131yorsunuz pay\u0131m\u0131 benim,
    \nVo \u2013 re da,
    \nHer y\u0131l d\u00f6n\u00fcm\u00fcnde \u00e7a\u011f\u0131rm\u0131yorsunuz tanr\u0131m\u0131z diyerek a\u011f\u0131rlamaya beni,
    \nVo \u2013 re \u2013 da!. . <\/b> \u00a0(73).<\/p>\n

    Ard\u0131ndan Pak\u2019o, insanlar i\u00e7in ate\u015fi geri getirmeye giden Nesren-jak\u2019eyi yakalay\u0131p O\u015fhamafe (Elbrus) doru\u011funda zincire vuruyor, ba\u015f\u0131na da bek\u00e7i olarak koca kartal\u0131n\u0131 dikiyor. \u00a0Bir\u00e7ok yolu deniyor Nartlar, ama Pak\u2019o ile ba\u015fa \u00e7\u0131kam\u0131yorlar. Bu umars\u0131zl\u0131k i\u00e7inde, \u00a0H\u0131m\u0131\u015f\u0131ko\u00a0 Peterez (\u0425\u044a\u044b\u043c\u044b\u0449\u044b\u043a\u044a\u043e \u041f\u044d\u0442\u044d\u0440\u044d\u0437), Nartlar i\u00e7in yola koyulur, \u00a0\u00f6nce Pak\u2019o\u2019nun kartal\u0131n\u0131, ard\u0131ndan cellad\u0131n\u0131 (pseh\u2019eh\u2019 \u2013 \u043f\u0441\u044d\u0445\u044d\u0445) ve en sonunda da ejderhas\u0131n\u0131n (bla\u011fo) \u00f6ld\u00fcr\u00fcr, at\u0131 Karakopts\u2019e\u2019nin (K\u044a\u044d\u0440\u044d\u043a\u044a\u0443\u0430\u043f\u0446l\u044d;Qerequaptsve) s\u0131rt\u0131nda, Nesren-jak\u2019e de yan\u0131nda ve elinde ate\u015f (me\u015fale) Nartlar\u0131n yan\u0131na d\u00f6ner.<\/p>\n

    Adigelerin bu t\u00fcrk\u00fcy\u00fc s\u00f6yledi\u011fi d\u00f6nem, milattan \u00e7ok \u00f6ncesine, ate\u015fi bulman\u0131n ve onu canl\u0131 tutman\u0131n insanlar kat\u0131nda \u00e7ok \u00f6nemli oldu\u011fu, \u201cAte\u015fin s\u00f6nmesin!\u201d<\/b> (Mef\u2019ehu ap\u015f\u0131! \u2013 \u201cM\u044d\u0444l\u044d\u0445\u044a\u0443 \u0430\u043f\u0449\u044b !\u201d) deyiminin selam yerine kullan\u0131ld\u0131\u011f\u0131, gelin getirdiklerinde \u201cOca\u011f\u0131n hep t\u00fcts\u00fcn ve mutluluk i\u00e7inde ya\u015fa!\u201d <\/b>(Uimecvuache m\u0131zhex\u0131jveu, u\u0131txhejveu uepseu !) , \u201cgelin<\/b> odas\u0131na\u201d<\/b> da, \u201cmecvuapve\u201d<\/b> (\u043c\u044d\u0448l\u0443\u0430\u043fl\u044d) (ocak, ate\u015f yanan yer) dendi\u011fi bir d\u00f6nem olmal\u0131d\u0131r. Ba\u015fka bir bi\u00e7imde s\u00f6ylemek gerekirse, Grek g\u00f6r\u00fcnt\u00fclerinin hen\u00fcz Kafkasya\u2019ya ula\u015fmad\u0131\u011f\u0131 bir d\u00f6nemde ate\u015fi getirme (\u00e7alma) ve insanlar\u0131 zincire vurma ya da da\u011fa \u00e7\u0131kar\u0131p ba\u011flama motiflerini yans\u0131tan t\u00fcrk\u00fc ve \u00f6yk\u00fclerin Adigelerce olu\u015fturulup s\u00f6ylenmi\u015f olmas\u0131 gerekmektedir. Adigeler, \u00a0\u00e7ok daha sonralar\u0131, M\u00d6 5-4. y\u00fczy\u0131llarda yaz\u0131s\u0131 bulunan Greklerle tan\u0131\u015ft\u0131lar. Grekler de Adige t\u00fcrk\u00fc ve \u00f6yk\u00fclerinin s\u00fcjelerini (ki\u015filerini, kahramanlar\u0131n\u0131) yaz\u0131ya ge\u00e7irip onlara yeni sanatsal bi\u00e7imler kazand\u0131rm\u0131\u015f olmal\u0131d\u0131rlar.<\/p>\n

    \u0130nsanlar\u0131n da\u011fa zincirlenmesi olaylar\u0131n\u0131 anlatan Kafkas s\u00f6ylencelerinin Kafkas Da\u011flar\u0131n\u0131n \u00f6z yarat\u0131s\u0131 oldu\u011funu, bunlar\u0131n Greklerden al\u0131nma olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyen \u00e7ok say\u0131da bilim adam\u0131 ve de\u011fi\u015fik yazar (V. F. Miller, A. T. \u015eorten, vb) vard\u0131r; Akakiy Tseretelli<\/b> \u00e7ok eski s\u00f6ylenceler olan Prometheus<\/b> ve Yason-Medea<\/b>\u2019ya ili\u015fkin olarak, \u201cOnlar y\u00f6remizin \u00e7ocuklar\u0131d\u0131r, Kafkasya\u2019da do\u011fdular\u201d<\/b> demektedir. Adige Nart destan\u0131ndaki \u201cNesren\u201din etimolojisi de bu g\u00f6r\u00fc\u015f\u00fc do\u011frular niteliktedir.<\/p>\n

    Nesren gibi, Grek mitolojisindeki Pometheus da (74) insanlar\u0131n iyili\u011fi i\u00e7in u\u011fra\u015f veren ve bu y\u00fczden da\u011fa zincirlenen b\u00fcy\u00fck bir insand\u0131r. Karl Marks, d\u00fc\u015f\u00fcnce tarihinde, \u00a0en \u00e7ok \u00e7ile ve \u0131st\u0131rap \u00e7eken ki\u015finin Prometheus oldu\u011funu s\u00f6ylemektedir (75) . <\/p>\n

    Nart Savs\u0131r\u0131ko<\/b>\u2019nun y\u0131n\u0131j\u2019dan (dev) ate\u015fi \u00e7almas\u0131 gibi, Prometheus<\/b> da tanr\u0131lardan ate\u015fi \u00e7al\u0131p insanlara getirir. Anlat\u0131ya g\u00f6re, bu y\u00fczden Tanr\u0131lar Tanr\u0131s\u0131 Zeus<\/b> taraf\u0131ndan (t\u0131pk\u0131 Nesren<\/b>\u2019e yap\u0131ld\u0131\u011f\u0131 gibi) da\u011fa zincirlendi ve ba\u015f\u0131na da ci\u011ferini gagalayan bir kartal dikildi. H\u0131m\u0131\u015f\u0131ko Peterez<\/b>\u2019in Nesren<\/b>\u2019i \u00f6zg\u00fcrl\u00fc\u011f\u00fcne kavu\u015fturmas\u0131 gibi, Herakles<\/b> de Prometheus<\/b>\u2019u \u00f6zg\u00fcrl\u00fc\u011f\u00fcne kavu\u015fturur .<\/p>\n

    B\u00fct\u00fcn bunlardan ayr\u0131 olarak, Aisklylos<\/b>\u2019un (E\u015fil) \u201cZincire Vurulmu\u015f Prometheus\u201d<\/b> adl\u0131 oyununda, Prometheus\u2019un zincire vuruldu\u011fu yer de belirtilmektedir:<\/p>\n

    \u201cMeot suyu ba\u015f\u0131nda<\/b> (76), \u00a0
    \nY\u00fcksek kalede, Kafkasya\u2019n\u0131n kap\u0131lar\u0131nda, \u00a0<\/b>
    \nYa\u015fayan Sarmat halk\u0131, Arey\u2019in sevgilisi,
    \nO korkun\u00e7 ordu sever, sivri m\u0131zraklar\u0131n\u0131
    \nG\u00fcr\u00fclt\u00fcl\u00fc \u015fak\u0131rdatmay\u0131<\/b> (77).<\/p>\n

    Kolayca anla\u015f\u0131labilece\u011fi gibi, Prometheus\u2019un zincire vuruldu\u011fu yer, Adige H\u2019\u0131 M\u0131vt\u2019e<\/b> (\u0425\u044b \u041c\u044b\u0443\u04421\u044d;Meot Denizi, yani “Azak Denizi”) yak\u0131n\u0131ndaki Kafkasya<\/b>\u2019d\u0131r.<\/p>\n

    Yani, s\u00f6z\u00fcn\u00fc etti\u011fimiz eski Adige t\u00fcrk\u00fc ve \u00f6yk\u00fclerinin motifleri ile Grek mitolojisindeki Prometheus\u2019a ili\u015fkin \u00f6yk\u00fcdeki motifler benze\u015fmekte ve \u00f6rt\u00fc\u015fmektedir; olaylar\u0131n ge\u00e7ti\u011fi yer, her ikisinde de -yani, Nesren ve Prometheus\u2019un zincire vurulduklar\u0131 yer- Kafkas Da\u011flar\u0131d\u0131r.<\/p>\n

    Grek ad\u0131 \u201cPrometheus\u201d ya da \u201cPrometey\u201d s\u00f6zc\u00fcklerinin Grek\u00e7e anlam\u0131 da \u201cilk<\/b> g\u00f6ren\u201d, \u00a0\u201cilk bilen\u201d, \u201cilkin y\u00fcre\u011fiyle eri\u015fen\u201d, \u201duza\u011f\u0131 g\u00f6ren\u201d, \u00a0\u201cgelece\u011fi g\u00f6ren\u201d<\/b> demektir (78).<\/p>\n

    Direkt s\u00f6ylemek gerekirse, Adige \u201cNesren\u201di ile Grek \u201cPrometheus\u201du, anlam y\u00f6n\u00fcnden birbirine uzak de\u011fildir.<\/p>\n

    B\u00fct\u00fcn bu olgular\u0131n, akla uygun olacak bi\u00e7imde kan\u0131tlad\u0131\u011f\u0131 \u015fey, en eski d\u00f6nemlerden beri Adigelerin Nart destan\u0131nda ve di\u011fer de\u011fi\u015fik Adige \u00f6yk\u00fclerinde tanr\u0131ya kar\u015f\u0131 gelme, tanr\u0131y\u0131 dinlememe, tanr\u0131yla m\u00fccadele etme, insan\u0131 yere ya da da\u011fa zincirleme motifleri varken, G\u00fcrc\u00fclerin Amiran<\/b> ve Abhazlar\u0131n Abrskil<\/b>\u2019i \u00fcnl\u00fcyken, yani Milattan \u00f6nceki y\u00fczy\u0131llarda, \u00a0Grekler Adige, G\u00fcrc\u00fc ve Abhazlarla ili\u015fkiler kurdular ve birbirlerinin \u00fclkelerine gidip gelmeye ba\u015flad\u0131lar. S\u00f6z\u00fcn\u00fc etti\u011fimiz bu eski motifleri ve onlarla birlikte Greklerin, \u00a0M\u0131vt\u2019e (Meot) -Adige \u00f6zelliklerini Kafkasya\u2019dan ta\u015f\u0131d\u0131klar\u0131 ve onlar\u0131 kendi yazd\u0131klar\u0131 \u00fcr\u00fcnlere katt\u0131klar\u0131 anla\u015f\u0131lmaktad\u0131r. Bu d\u00fczlemde \u201cNesren\u201d- \u201cPrometheus\u201d \u00f6rne\u011finin Kafkasya\u2019dan al\u0131nd\u0131\u011f\u0131n\u0131 kabul etmemiz ve Adige Nesren\u2019inin\u00a0 Grek Prometheus\u2019undan daha ya\u015fl\u0131 oldu\u011funu\u00a0 s\u00f6ylememiz yerinde olacakt\u0131r.<\/p>\n

    Nart destan\u0131n\u0131n Kafkasya k\u00f6kenli olmad\u0131\u011f\u0131n\u0131 ve hi\u00e7bir Kafkasyal\u0131 toplulu\u011fa ait bulunmad\u0131\u011f\u0131n\u0131, bu destan\u0131n eski d\u00f6nemlerde Kafkasya\u2019ya d\u0131\u015far\u0131dan getirilmi\u015f oldu\u011funu \u00f6ne s\u00fcren g\u00f6r\u00fc\u015flerin ger\u00e7e\u011fi yans\u0131tmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesindeyiz. En ba\u015fta, \u201cNartlar\u201d destan\u0131n\u0131n g\u00f6vdesini olu\u015fturan b\u00f6l\u00fcmlerde kar\u015f\u0131la\u015f\u0131lan ki\u015filerin adlar\u0131 Adigece\u2019dir. Bu adlar\u0131 i\u00e7eren \u00e7ok say\u0131daki \u015fark\u0131 ve t\u00fcrk\u00fcy\u00fc Adigelerin olu\u015fturdu\u011fu, ku\u015fkuya yer b\u0131rakmayacak denli do\u011frudur. \u00c7\u00fcnk\u00fc Kafkasya d\u0131\u015f\u0131nda, d\u00fcnyada, Adigelerin kendileri d\u0131\u015f\u0131nda, Adigece konu\u015fan, Adigece \u015fark\u0131, t\u00fcrk\u00fc, \u00f6yk\u00fc ve vecizeleri s\u00f6yleyecek bir ba\u015fka halk daha yoktur<\/b>. Yani, Nartlara ili\u015fkin Adige \u015fark\u0131lar\u0131, \u00f6yk\u00fcleri ve \u00f6zl\u00fc s\u00f6zleri (gu\u015f\u0131ej \u015fer\u0131veh\u2019er) \u2013 b\u00fct\u00fcn bunlardan olu\u015fan Nart yi\u011fitlik destan\u0131 \u2013 ve b\u00fct\u00fcn bunlar\u0131n hepsi Adigelerin yaratt\u0131\u011f\u0131 b\u00fcy\u00fck bir s\u00f6zl\u00fc an\u0131t durumundad\u0131r. Destan, \u00f6nceleri, yani ilk olu\u015fumu d\u00f6neminde, belki birka\u00e7 \u015fark\u0131dan olu\u015fuyordu, ama bu \u015fark\u0131lar \u00fcreyerek yeni \u00f6bekler olu\u015fturdular ve \u00e7o\u011fald\u0131lar, sonunda da, giderek, b\u00fcy\u00fck bir topluluklar birli\u011fi d\u00fczeyine ula\u015ft\u0131lar.<\/p>\n

    Bu duruma ve daha yukar\u0131larda de\u011findi\u011fimiz sorunlara dayal\u0131 olarak, \u015funu s\u00f6yleyebiliriz: \u00c7ok say\u0131da Kafkas halk\u0131 taraf\u0131ndan anlat\u0131lan (s\u00f6ylenen) yi\u011fitlik destan\u0131 \u201cNartlar\u201d\u0131n \u00e7ekirde\u011fi (\u00f6z\u00fc) Adige \u00e7\u0131k\u0131\u015fl\u0131 ve Kafkasya k\u00f6kenlidir.<\/p>\n

    Sonu\u00e7 olarak, \u201cNartlar\u201d ad\u0131n\u0131 ta\u015f\u0131yan bu giri\u015f b\u00f6l\u00fcm\u00fcnde, Nart s\u00f6ylencelerine ili\u015fkin birka\u00e7 sorunu belirlemi\u015f ve a\u00e7\u0131klam\u0131\u015f bulunuyoruz.<\/p>\n

    Birincisi. Adige Yi\u011fitlik Destan\u0131 \u201cNartlar\u201d \u00e7ok eski y\u00fczy\u0131llardan bu yana Adige ulusunun (\u043b\u044a\u044d\u043f\u043a\u044a) varolan ya\u015fam bi\u00e7imini, toplumsal ili\u015fkilerini, alg\u0131lama yetene\u011fini, \u00a0\u00f6zlem, d\u00fc\u015f\u00fcnce ve kayg\u0131lar\u0131n\u0131 yans\u0131tmaktad\u0131r.<\/p>\n

    \u0130kincisi. Anlamlar\u0131n\u0131 a\u00e7\u0131klad\u0131\u011f\u0131m\u0131z birka\u00e7 Nart ad\u0131 ile \u201cNart\u201d deyiminin kendisi de Adigelerce verilmi\u015f adlard\u0131r, bu ki\u015fi adlar\u0131 aras\u0131nda geleneksel bir kurala dayal\u0131 s\u0131k\u0131 bir i\u00e7 ba\u011f vard\u0131r. Nartlara ili\u015fkin \u015fark\u0131lar (uered), t\u00fcrk\u00fcler (p\u015f\u0131natl) ve \u00f6yk\u00fcler (xhice) \u2013 t\u00fcm Adige topluluklar\u0131nca yarat\u0131lm\u0131\u015f ve ya\u015fat\u0131lm\u0131\u015f olan \u2013 bu Nart kahramanl\u0131k destan\u0131n\u0131 olu\u015fturmaktad\u0131r.<\/p>\n

    \u00dc\u00e7\u00fcnc\u00fcs\u00fc. Tarihsel, arkeolojik, toponomik ve dilbilimsel olgular\u0131n kan\u0131tlad\u0131\u011f\u0131na g\u00f6re, Nart destan\u0131n\u0131n \u00f6z\u00fc (\u00e7ekirde\u011fi) Adigelerden \u00e7\u0131k\u0131p \u00f6tekilere do\u011fru yay\u0131lm\u0131\u015ft\u0131r ya da ba\u015fka bir anlat\u0131mla, bug\u00fcnk\u00fc \u00fcnl\u00fc Kafkas Nart destan\u0131 sa\u011flam bir Adige kurulu\u015funu yans\u0131tmaktad\u0131r.<\/p>\n

    D\u00f6rd\u00fcnc\u00fcs\u00fc. Nart s\u00f6ylentileri (l\u043e\u0440l\u0443\u0430\u0442\u044d) b\u00fct\u00fcn Kafkas halklar\u0131nda bulunmaktad\u0131r. Bu nedenle Nart yi\u011fitlik destan\u0131na \u201cKafkas Destan\u0131\u201d<\/b> da denilmeye ba\u015flanm\u0131\u015ft\u0131r.<\/p>\n

    Nartlara ili\u015fkin metinler \u00fczerinde \u00e7al\u0131\u015f\u0131rken, buralarda g\u00f6rd\u00fc\u011f\u00fcm\u00fcz ve saptad\u0131\u011f\u0131m\u0131z \u015feyleri \u201cYi\u011fitlik Destan\u0131 \u2018Nartlar\u2019 ve K\u00f6keni\u201d<\/b> (79) \u00a0ad\u0131yla bir kitap halinde Rus\u00e7a bir monografi bi\u00e7iminde yay\u0131nlad\u0131k.<\/p>\n

    S\u00f6z konusu Nart adlar\u0131na ve Adige destan\u0131n\u0131n t\u00fcm\u00fcne ili\u015fkin \u00f6ne s\u00fcrd\u00fc\u011f\u00fcm\u00fcz bu g\u00f6r\u00fc\u015flere kat\u0131lmayanlar da \u00e7\u0131kabilir. Ancak hi\u00e7bir g\u00f6r\u00fc\u015f\u00fcn yads\u0131yamayaca\u011f\u0131 bir ger\u00e7ek de vard\u0131r, o da, Adigelerin kendi dillerinde s\u00f6yledikleri b\u00fcy\u00fck bir yi\u011fitlik destanlar\u0131n\u0131n bulundu\u011fu ger\u00e7e\u011fidir. \u00dczerinde durulmas\u0131, \u00f6\u011frenilmesi ve \u00f6\u011fretilmesi gereken as\u0131l \u015fey de, \u00a0budur. <\/b><\/p>\n

    Daha eski d\u00f6nemlerde yaz\u0131ya ge\u00e7irilemeyen ve Adige halk\u0131na ait olan bu destan, y\u00fczy\u0131llar\u0131 a\u015farak ve ku\u015faktan ku\u015fa\u011fa aktar\u0131larak, s\u00f6zl\u00fc anlat\u0131m i\u00e7iminde g\u00fcn\u00fcm\u00fcze eri\u015fmeyi ba\u015fard\u0131. \u00a020\u2019nci y\u00fczy\u0131la ula\u015fabilen eldeki Nart destan\u0131 par\u00e7alar\u0131na, bizim 1946-1968 y\u0131llar\u0131 boyunca derlediklerimizi de katarak, yedi cilt (\u015fimdi sekiz cilt-\u00e7. n. ) olu\u015fturduk ve bunlar\u0131 ilk kez yay\u0131nl\u0131yoruz (80).<\/p>\n

    Adige Yi\u011fitlik Destan\u0131 \u201cNartlar\u201d, Kafkasya\u2019n\u0131n \u00e7ok eski dedelerinin y\u00fczy\u0131llar boyunca yaratm\u0131\u015f oldu\u011fu b\u00fcy\u00fck bir ortak k\u00fclt\u00fcrel zenginlik kayna\u011f\u0131d\u0131r. Bu nedenle yay\u0131nlad\u0131\u011f\u0131m\u0131z bu destan par\u00e7alar\u0131n\u0131n zevkle okunaca\u011f\u0131n\u0131 umuyoruz.<\/p>\n

    D\u0130PNOTLAR:
    \n67)<\/b> AN\u0130\u0130 y\u0131arxiw, f-1, Nartxer, t. I.
    \n68)<\/b> G. V. Rogava. \u00a0K voprosu\u00a0 o\u00a0 strukture imennix osnov\u00a0 i\u00a0 kategoriyax grammati\u00e7eskix klassov ad\u0131gskix (\u00e7erkesskix) yaz\u0131kax, Tbilisi, 1956, s. 24-25.
    \n69<\/b>)<\/b> <\/b>Bak. \u201dAd\u0131geyskie skazki\u201d, Maykop, 1952, s. 147.
    \n70<\/b>)<\/b> <\/b>Bak. Muki tanatala, \u201dKr\u0131latie slova\u201d, \u201dG\u0130XL\u201d, M. , 1955, s. 342.
    \n71<\/b>)<\/b> <\/b>M\u0131 tx\u0131devuatem\u00a0 \u201chal\u0131\u011fu\u201d yeo, nah\u0131beme q\u0131zeraorer \u201cpvaste\u201d\u00a0 ye\u00a0 \u201cpveste bz\u0131\u011f\u201d. A\u015f fedeu y\u0131\u015fx\u0131rer q\u0131zexexhojveu Y\u0131n\u0131zh Chab\u011fom y\u0131pache y\u0131tl\u0131r \u201cpveste bz\u0131\u011f\u201d (Bu \u00f6yk\u00fc anlat\u0131c\u0131s\u0131 \u201cekmek\u201d\u00a0 diyor, ama \u00e7o\u011fun- lukla \u201cmam\u0131rsa, ka\u00e7amak\u201d ya da \u201cmam\u0131rsa dilimi\u201d\u00a0 deniyor. Y\u0131n\u0131j \u015ehab\u011fo\u2019nun \u00f6n\u00fcnde bulunansa \u201cmam\u0131rsa\u00a0 dilimi\u201ddir.
    \n72<\/b>)<\/b> Ad\u0131ghe tx\u0131dezhxemre p\u015f\u0131sexemre, M\u0131yquape, 1940, s. 133-134.
    \n73<\/b>)<\/b> AN\u0130\u0130 yifond, No. 1, \u201dNarxer\u201d, tom. IV, Peterez yitsikl.
    \n74<\/b>)<\/b> <\/b>Tiere y\u0131peke ya VI lvecve\u011fum grek dramaturg-tragikeu Esxil \u201cPrometey prikovanniy\u201d y\u0131ou trilogiye tsver\u0131o y\u0131tx\u0131\u011f (M. \u00d6. \u00a06. y\u00fczy\u0131lda ya\u015fayan \u00fcnl\u00fc Grek dram-trajedi yazar\u0131 Aisklylos (E\u015fil) \u201cZincire Vurulmu\u015f Prometheus\u201d adl\u0131\u00a0 oyununu (triloji) yazm\u0131\u015ft\u0131r).
    \n75<\/b>)<\/b> K. Marks, F. Engels. So\u00e7. t. I, s. 26.
    \n76<\/b>)<\/b> <\/b>\u201dMeotskie vod\u0131 \u201c ye\u00a0 \u201cmore \u2013 X\u0131 M\u0131utver, Azow\u0131x\u0131r. A\u015f y\u0131nepqxem akvetl\u0131r\u0131sxeu, ad\u0131gheme yapesere pseupve\u015ft\u0131\u011feme a\u015f\u0131\u015f. M\u0131 x\u0131m kvetl\u0131r\u0131s\u00a0 ad\u0131ghe tlepq\u0131zhme \u201cm\u0131utvexer \u201c arao\u015ft\u0131\u011fe, adre \u2013 x\u0131m (ade \u015f\u0131e x\u0131m –\u00a0 X\u0131 Cvu\u0131tsvem kvetl\u0131r\u0131sxeme ) \u201cdexxer\u201d arao\u015ft\u0131\u011fen faye, \u00a0– m\u0131\u015f\u00a0 \u201cadexi\u201d, \u201dad\u0131ghi\u201d\u00a0 t\u0131ravukv\u0131jv\u0131\u011fe\u015ft (\u201cMeot suyu\u201d\u00a0 ya\u00a0 da \u201cdenizi\u201d\u00a0 \u2013 H\u2019\u0131 M\u0131vt\u2019e, yani Azak Denizidir. Bu denizin k\u0131y\u0131lar\u0131 eski Ad\u0131gelerin yerle\u015fim yerlerinden idi. \u00a0Bu deniz k\u0131y\u0131s\u0131nda ya\u015fayan Ad\u0131gelere \u201cM\u0131vt\u2019eler\u201d (Meotlar) deniyordu, \u00f6te yandaki deniz (yani Karadeniz) k\u0131y\u0131s\u0131ndakilere de\u00a0\u00a0 \u201cDeh\u2019ler\u201d denilmesi gerekir, \u00a0– bu deyimden \u201cAdeh\u2019\u201d ve\u00a0 \u201c Ad\u0131gh\u201d (Ad\u0131ge) adlar\u0131 t\u00fcremi\u015f olmal\u0131d\u0131r.
    \n77<\/b>)<\/b> Tsit. zeretcv. :Vs. Miller. \u201dKavkazskie predaniya\u00a0 o\u00a0 velikanax, prikovann\u0131x\u00a0 k\u00a0 goram, j. Ministerstva narodnogo prosve\u015feniya, M. , 1883, No. 225.
    \n78<\/b>)<\/b> Bak. Xrestomatiya po anti\u00e7noy literature, M. , 1947, s. 610. Burada \u015f\u00f6yle yaz\u0131l\u0131d\u0131r: \u201cPrometey\u201d \u2013 po\u00a0 gre- \u00e7eksi obozna\u00e7aet\u00a0 \u201cprovidets\u201d, \u201dprozorlivets\u201d.
    \n79<\/b>)<\/b> A. M. Gadagatl. \u00a0Geroi\u00e7eskiy epos \u201cNart\u0131\u201d\u00a0 i\u00a0 ego genezis, Krasnodar, 1967, s. 424.
    \nEle\u015ftiriler: 1) D. G. Kestan. Nartlara ili\u015fkin kitap. \u201dSotsialisti\u00e7eske\u00a0 Ad\u0131gey\u201d, Maykop, 23. 06. 1967;2)Prof. \u0130. \u00a0V. Megrelidze. Tsenn\u0131y vklad\u00a0 v\u00a0 nartovedenie, \u201dAd\u0131geyskaya Pravda\u201d gazetesi, Maykop, 03. 09. 1967;3) A. M. \u00a0Hanfen. Gurur duyulacak \u00f6nemli bir \u00e7al\u0131\u015fma. \u00a0\u201cLenin nur\u201d gazetesi, \u00c7erkessk, 11. 11. 1967, UZ\u00a0 AN\u0130\u0130, tomVII, \u00a0Maykop, 1968, s. 139-149;4)Ce\u011fupe Cambolet. De\u011ferli b\u00fcy\u00fck bir \u00e7al\u0131\u015fma. \u201dSotsialisti\u00e7eske Ad\u0131gey\u201d gazetesi, \u00a0Maykop, 14. 11. 1967;5)APN\u00a0 ( Agentsvo Pe\u00e7ati Novosti). Monografiya ob epose \u201cNart\u0131\u201d , \u201d\u00e7ernomorskaya zdravnitsa\u201d, So\u00e7i, 17. 01. 1968;6) Vladimir Vladimirtsev. Monografiya ob\u00a0 epose\u00a0 \u201cNart\u0131\u201d, al\u2019m. \u201dKuban\u201d, 8, Kras- nodar, 1968, s. 109-110;7)Prof. F. Begia\u015fvili. Nartxer, jurn. \u201dVuachemaxue\u201d, 4, Nal\u015f\u0131k, 1968, s. 59-61.
    \n80<\/b>)<\/b>\u00a0<\/b>Ad\u0131ge destan\u0131n\u0131 ele alan \u00e7al\u0131\u015fmalar:1)K\u2019ere\u015fe Tembot. Nartme yatx\u0131dezhxer, \u201d Ad\u0131ghe uered\u0131zhxer\u201d, \u00a0M\u0131yequape, 1940, s. 12-14;2)K\u2019\u0131\u015foko Alim (\u041al\u044b\u0449\u043e\u043a\u044a\u0443\u044d\u00a0 \u0410\u043b\u0438\u043c). \u201dNart\u00a0 xh\u0131barxer\u201d, Nal\u015f\u0131k, 1945, s. 3-7; 3)Kestan D. G. \u00a0Nartme yaepos, \u201dAd\u0131ghe literature u\u00e7ebnik\u201d, M\u0131yequape, 1958, s. 42-60;4)Tevnov Ha\u00e7im. Literatura\u00a0 i\u00a0 pisateli Kabard\u0131, Nal\u00e7ik, 1965, s. 2-40;5)\u015eorten Askerbiy. Nart Vuer\u0131vuatexer, \u201dQeberdey literature\u201d, xrestomatie, Nal\u015f\u0131k, 1960, s. 3-16;6)Bekizova L. . \u00a0A. \u00a0\u00c7erkesskaya sovetskaya literatura, \u00c7erkessk, \u00a01964;Dum\u00e9zil Georgiy. Nartxem yah\u0131lve\u011fe xhicexer, Parij, 1930 ( Frans\u0131zca).<\/p>\n","protected":false},"excerpt":{"rendered":"

    HADEĞAL Asker  (ХЬАДЭГЪАЛ1Э Аскэр) Çeviri: HAPİ Cevdet Yıldız ÖNSÖZ Ulusların, uzun geçmişlerini, yaşayış biçimlerini ve nelerle uğraştıklarını, geleneklerini,  neler düşündüklerini, olayları yorumlama tarzlarını, amaçlarını ve dünya görüşlerini sergileyen ilginç söylentileri vardır. Bu söylentiler, yazılı birer tarihsel belge değerinde olmasalar da Karl Marks’ın dediği gibi, gerçekçi yanlar taşımaları ile ulusların geçmişlerinin aydınlatılmasında birer “ayna” görevi de 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