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Turabi Salt\u0131k <\/b> <\/span><\/p>\n Mitoloji nedir? Tarihsel s\u00fcre\u00e7 i\u00e7erisinde do\u011fu\u015fu ve geli\u015fmesi nas\u0131l ba\u015flam\u0131\u015ft\u0131r? \u0130nsan\u0131n mitolojiyle ili\u015fkisi nedir? Bu ili\u015fki hangi gereksinimlerden kaynaklanm\u0131\u015ft\u0131r? Ya\u015fam\u0131n mitolojiyle ba\u011f\u0131 nedir? Bu sorulara cevap vererek ba\u015flayal\u0131m.<\/p>\n Mitoloji s\u00f6zc\u00fc\u011f\u00fc, Antik Yunan dilinde ‘s\u00f6z’ ya da ‘\u00f6yk\u00fc’ anlam\u0131na gelen ‘mythos’ tan t\u00fcretilmi\u015ftir. Ba\u015flang\u0131\u00e7ta k\u00fc\u00e7\u00fck ve k\u0131sa \u00f6yk\u00fcler bi\u00e7iminde \u015fekillenen s\u00f6zler hayal kurarak ve hayallerin s\u00fcslenmesi \u00f6zelli\u011fine b\u00fcr\u00fcnerek geli\u015ftirilmi\u015ftir.<\/p>\n Evrenin ve do\u011fa olaylar\u0131n\u0131n gizemli sorular\u0131n\u0131n \u00e7\u00f6z\u00fcmlenemeyi\u015fi kar\u015f\u0131s\u0131nda insan, korku ve pani\u011fe kap\u0131l\u0131r. Bu gizemlerin bir d\u00fczen i\u00e7inde alg\u0131lanmas\u0131, yorumlanmas\u0131 ve ustaca anlat\u0131lmas\u0131, mitolojinin, insan d\u00fc\u015f\u00fcncesinde, belli kal\u0131plar i\u00e7inde \u015fekillenip do\u011fmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Giderek \u015fiirsel ifadelerle ezgilere d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f ve destanla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. \u0130nsano\u011flunun kolektif \u00fcr\u00fcn\u00fc olan destanlar\u0131n do\u011fu\u015funun kesin tarihini belirlemek zordur. Bu zorlu\u011fa ra\u011fmen yine de, destanlardan, s\u00f6ylendikleri \u00e7a\u011flara \u00f6zg\u00fc baz\u0131 bilgileri edinmekteyiz.<\/p>\n Do\u011fan\u0131n \u015fiddeti kar\u015f\u0131s\u0131nda kalan insan; bu \u015fiddetin kendisine y\u00f6neldi\u011fini g\u00f6r\u00fcnce, bundan kurtulmak i\u00e7in bir ‘yakar\u0131’ ve ‘dua’ ba\u015flat\u0131r. Do\u011fasal \u015fiddetin bir g\u00fc\u00e7, bir kuvvet, bir Tanr\u0131 taraf\u0131ndan y\u00f6nlendirildi\u011fine inan\u0131r ve bu \u015fiddetten zarar g\u00f6rmemek i\u00e7in yakar\u0131lar\u0131n\u0131 \u015fiirsel s\u00f6ylemlerle ifade etmeye ba\u015flar. Bu \u015fiirler de destanla\u015farak kahramanlar\u0131n do\u011fmas\u0131n\u0131 sa\u011flar. Kuzey Kafkas Nart Mitolojilerinde o \u00e7a\u011f\u0131n insan\u0131 ‘g\u00f6k g\u00fcrlemesi’ ve ‘y\u0131ld\u0131r\u0131m \u00e7arpmas\u0131’ gibi olaylar kar\u015f\u0131s\u0131nda kal\u0131nca, Y\u0131ld\u0131r\u0131m Tanr\u0131s\u0131 “\u015e\u0131ble” yi do\u011furmu\u015ftur. Y\u0131ld\u0131r\u0131m\u0131n verdi\u011fi zararlar\u0131 \u00f6nleyebilmek i\u00e7in Y\u0131ld\u0131r\u0131m Tanr\u0131s\u0131na bir yakar\u0131, bir dua zorunlulu\u011fu \u015fiirsel bir anlat\u0131mla kendini g\u00f6sterir. Bu \u015fiirsel ifadeyle anlat\u0131ld\u0131\u011f\u0131 gibi, ger\u00e7ek olmayan anlamlar ilk \u00e7a\u011f mitolojisine ve insan d\u00fc\u015f\u00fcncesine yans\u0131t\u0131lm\u0131\u015ft\u0131r. \u0130nsan kendisine y\u00f6nelen do\u011fasal \u015fiddet ve korkuyu yok etmek i\u00e7in \u00e7\u00f6z\u00fcmler arar. \u00c7\u00f6z\u00fcm \u00fcretmekte zorlan\u0131nca, bu g\u00fc\u00e7leri Tanr\u0131la\u015ft\u0131r\u0131r. Tanr\u0131la\u015ft\u0131rd\u0131\u011f\u0131 g\u00fc\u00e7leri k\u0131zd\u0131r\u0131rsa, zarara u\u011frayaca\u011f\u0131na inan\u0131r. Zarara u\u011frama tehlikesini ortadan kald\u0131rabilmek i\u00e7in Tanr\u0131lar\u0131n yan\u0131nda yer alarak kurbanlar keser, tap\u0131naklar kurar. Kahinler, falc\u0131lar, b\u00fcy\u00fcc\u00fcler ve rahipler de insan\u0131n korkular\u0131n\u0131n i\u00e7erisinde ve mitoloji k\u00fclt\u00fcr\u00fcnde yer al\u0131rlar. Di\u011fer taraftan, korku ve k\u00f6t\u00fcl\u00fckleri yok etmek i\u00e7in kahramanlar yarat\u0131r; bu defa da yaratt\u0131\u011f\u0131 kahramanlar\u0131 tanr\u0131la\u015ft\u0131r\u0131r. Tanr\u0131lar\u0131na kurbanlar adar. Adad\u0131\u011f\u0131 kurbanlar o duruma gelir ki, kendi cinsini bile kurban eder. B\u00fct\u00fcn d\u00fcnya k\u00fclt\u00fcrlerinde, halk destanlar\u0131nda ve dinlerinde ortak bir \u00f6zellik olarak ‘kurban kesme’ t\u00f6renleri g\u00f6r\u00fclmektedir.<\/p>\n Kurban kesme seremonisi, Nart Destanlar\u0131 ile S\u00fcmerlere ait ‘G\u0131lgam\u0131\u015f Destan\u0131’nda ortak \u00f6zellikler ta\u015f\u0131r. Kuzey Kafkas Nart Mitolojilerinin kad\u0131n kahraman\u0131 olan Seteney Gua\u015fe ile S\u00fcmer Tanr\u0131\u00e7as\u0131 Nansuri benze\u015fmesi \u015f\u00f6yledir: Nart kad\u0131n\u0131 Seteney, o\u011flu Sosrikua’n\u0131n yi\u011fit biri olarak sava\u015f\u00e7\u0131lar\u0131n yan\u0131nda yer almas\u0131yla bir kurban keser. Kesti\u011fi kurbana Nart Tanr\u0131lar\u0131n\u0131 davet eder. Bu davete pek \u00e7ok Tanr\u0131 kat\u0131l\u0131r. Sofradaki yeme\u011fin yetmeyece\u011fini g\u00f6r\u00fcnce; G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi her iki mitolojide de \u015fiirsel s\u00f6ylem, benzer \u00f6zellikler ta\u015f\u0131maktad\u0131r. Tanr\u0131lar\u0131n g\u00f6nl\u00fcn\u00fc almak i\u00e7in kurbanlar sunan ilk insan, b\u00f6ylelikle, onlar\u0131n gazab\u0131ndan kurtulaca\u011f\u0131na inan\u0131r ve y\u00fcr\u00fct\u00fclen bu seremoniyi \u015fiirsel bir yakla\u015f\u0131mla a\u00e7\u0131klar. B\u00f6ylece \u015fiirin, destan\u0131n, ozan\u0131n d\u00fcnya mitolojik k\u00fclt\u00fcr\u00fcndeki g\u00f6r\u00fcn\u00fcm\u00fc ortaya \u00e7\u0131kar. Mitolojinin kayna\u011f\u0131nda yer alan bu s\u00f6zl\u00fc edebiyat \u00fcr\u00fcnleri, inan\u00e7lar\u0131 ve ya\u015fam\u0131 yans\u0131t\u0131r.<\/p>\n \u0130nsano\u011flunun ya\u015fama m\u00fccadelesinin ve do\u011faya kar\u015f\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc sava\u015f\u0131n tarihinde, d\u00fc\u015f\u00fcncenin s\u00f6zle anlat\u0131lmas\u0131 ve inan\u00e7 dizgeleri i\u00e7erisindeki ana temalar olu\u015fturmu\u015ftur mitolojiyi… Anaerkil toplumdan ataerkil topluma, ta\u015f \u00e7a\u011f\u0131ndan maden \u00e7a\u011f\u0131na ge\u00e7i\u015fin izlerini mitolojik kahramanlar\u0131n g\u00f6rev ve rolleri aras\u0131nda bulmaktay\u0131z. Yine, inan\u00e7 dizgeleri i\u00e7erisinde imgesel olan tanr\u0131lar\u0131n \u00e7ok tanr\u0131l\u0131 dinlere d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc mitolojiyle se\u00e7ebiliriz. \u0130lk insan\u0131n yaratt\u0131\u011f\u0131 tanr\u0131lar aras\u0131nda G\u00f6k Tanr\u0131s\u0131, G\u00fcne\u015f Tanr\u0131s\u0131, Y\u0131ld\u0131r\u0131m Tanr\u0131s\u0131, Orman Tanr\u0131s\u0131 gibi imgesel Tanr\u0131lar\u0131 ve Demirciler Tanr\u0131s\u0131, Ate\u015f Tanr\u0131s\u0131, Bereket Tanr\u0131s\u0131, A\u015fk Tanr\u0131s\u0131 gibi baz\u0131 g\u00f6rsel Tanr\u0131lar\u0131 mitolojinin b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde kavramaktay\u0131z.<\/p>\n \u0130nsanlarla Tanr\u0131lar\u0131n i\u00e7 i\u00e7e ya\u015fad\u0131\u011f\u0131 mitoloji tarihinin konular\u0131 olduk\u00e7a kapsaml\u0131d\u0131r. \u0130nsan\u0131n do\u011fayla sava\u015f\u0131m\u0131; insanlar\u0131n birbirleriyle sava\u015f\u0131m\u0131; insanlar\u0131n Tanr\u0131larla sava\u015f\u0131m\u0131 ba\u015fl\u0131ca konular\u0131 olu\u015fturur. Bunlar, insan ya\u015fam\u0131ndaki belirgin \u00e7eli\u015fkilerdir. \u0130nsan ya\u015fam\u0131nda yer alan bu derin ve d\u00fc\u015fsel zenginlikler, bir t\u00fcrl\u00fc bitirilemeyen kavgalar hep kaynak olmu\u015ftur mitolojiye… Di\u011fer yandan mitoloji de insan ya\u015fam\u0131ndaki mutlulu\u011fu ve kavgay\u0131, a\u015fk\u0131, sevday\u0131, \u015fiiri ve m\u00fczi\u011fi beslemi\u015ftir. Binlerce y\u0131l \u00f6ncesinin dokular\u0131; \u00f6yk\u00fcler, masallar, efsaneler ve destanlar arac\u0131l\u0131\u011f\u0131yla dilden dile, kulaktan kula\u011fa aktar\u0131larak g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015f; pek \u00e7o\u011fu da yaz\u0131l\u0131 edebiyatla \u00fcr\u00fcnle\u015ftirilip kal\u0131c\u0131la\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Mitoloji, kendisini olu\u015fturan halklar\u0131n ili\u015fkilerine, ya\u015fam tarzlar\u0131na, d\u00fc\u015flerine ve merak duygular\u0131na anahtar olmu\u015ftur hep…<\/p>\n Toplumlar\u0131n destanlar\u0131 ortak \u00f6zellikler ta\u015f\u0131r. K\u0131rg\u0131zlara ait Mana\u015f Destan\u0131, \u0130ranl\u0131lar\u0131n \u015eehname’si, T\u00fcrklerin Dede Korkut’u, \u0130skitlerin Alper Tunga’s\u0131, Yunanlar\u0131n \u0130lyada’s\u0131, \u00c7erkeslerin Nart Destanlar\u0131; bunlar\u0131n t\u00fcm\u00fc, yery\u00fcz\u00fc halklar\u0131n\u0131n destanlar\u0131 olarak birbirlerini etkilemi\u015f ve i\u00e7lerinde ortak \u00f6zellikleri bar\u0131nd\u0131rm\u0131\u015flard\u0131r.<\/p>\n Kuzey Kafkas Nart Destanlar\u0131, halk\u0131n binlerce y\u0131ll\u0131k ge\u00e7mi\u015finden izler ta\u015f\u0131r. \u00d6yk\u00fcleri, masallar\u0131 ve efsaneleri hen\u00fcz yaz\u0131n\u0131n bulunmad\u0131\u011f\u0131 d\u00f6nemlerde ba\u015flam\u0131\u015f ve s\u00f6zlerle ifade edilip g\u00fcn\u00fcm\u00fcze ula\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Nart destanlar\u0131nda; halk\u0131n ya\u015fad\u0131\u011f\u0131 sosyal kesitleri ve toplumsal s\u00fcrecin izlerini, Nart kahramanlar\u0131n\u0131n g\u00f6rev ve rolleri aras\u0131nda buluyoruz. Kahramanlar\u0131n ald\u0131klar\u0131 sorumluluklar destanlarda a\u00e7\u0131k\u00e7a yans\u0131m\u0131\u015ft\u0131r. ‘Nart destanlar\u0131’, Kuzey Kafkasya’n\u0131n otokton halklar\u0131ndan olu\u015fan \u00c7erkeslerin binlerce y\u0131ldan bu yana \u00fcrettikleri ulusal destanlar b\u00fct\u00fcn\u00fcn\u00fcn ad\u0131d\u0131r. Uluslar\u0131n belle\u011finde izler b\u0131rakan do\u011fal afetler, \u00f6ld\u00fcr\u00fcc\u00fc salg\u0131n hastal\u0131klar, i\u015fgaller halk\u0131n dilinde s\u00f6ylene s\u00f6ylene bu g\u00fcne ula\u015f\u0131rlar.<\/p>\n Kuzey Kafkas Nart Destanlar\u0131’n\u0131n t\u00fcm kahramanlar\u0131 insana de\u011fer veren, insan\u0131 y\u00fccelten \u00f6zellikler ta\u015f\u0131r. Nart Destanlar\u0131’n\u0131n kahramanlar\u0131 halk\u0131 koruyup yol g\u00f6steren, k\u00f6t\u00fcl\u00fck yapmayan, iyilik d\u00fc\u015f\u00fcnen bilge ki\u015filerdir.<\/p>\n Sosyolojik olarak bakt\u0131\u011f\u0131m\u0131zda; Anaerkil ili\u015fkileri ya\u015fam\u0131\u015f insanl\u0131k tarihi, kad\u0131na, d\u00f6nemin \u00f6zelliklerine g\u00f6re roller bi\u00e7mi\u015ftir. Mitolojide kad\u0131n kahramanlar ya ‘Koca-Ana’ ya ‘Bereket-Ana’ ya da ‘Tanr\u0131\u00e7a-Ana’d\u0131r. Bu Koca-Analar’\u0131n ortak \u00f6zelliklerinden biri, kahraman olan \u00e7ocuklar\u0131na a\u015f\u0131k olmalar\u0131d\u0131r. Koca-Analar\u0131n \u00e7ocuklar\u0131 babas\u0131z do\u011fmu\u015ftur. Genelde, Koca-Analar\u0131n \u00fc\u00e7 \u00f6zelli\u011fi vard\u0131r: Tanr\u0131\u00e7a olmalar\u0131, bakire olmalar\u0131 ve kahraman o\u011ful sahibi olmalar\u0131. Anadolu’da Kybele Ana bakiredir. Babas\u0131z do\u011fan o\u011flu Attis, ayn\u0131 zamanda da a\u015f\u0131\u011f\u0131d\u0131r. Babil \u00fclkesinin Koca-Anas\u0131 \u0130\u015ftar’\u0131n o\u011flu Demmuzi de babas\u0131z do\u011fmu\u015ftur ve ayn\u0131 zamanda annesinin a\u015f\u0131\u011f\u0131d\u0131r. M\u0131s\u0131r’da \u0130sis ve o\u011flu Osiris; Bat\u0131 ve G\u00fcney Anadolu’da Artemis ve o\u011flu Adonis; Bat\u0131 Ege’de Meryem-Ana ve o\u011flu Hz. \u0130sa; S\u00fcmerler’de Nansuri-Ana ve o\u011flu G\u0131lgam\u0131\u015f; Kuzey Kafkas Nartlar\u0131’n\u0131n Anas\u0131 Seteney ve o\u011flu Sosrikua… \u0130\u015fte t\u00fcm bu Koca-Analar ve o\u011fullar\u0131 aras\u0131ndaki ili\u015fkiler ayn\u0131 \u00f6zellikleri ta\u015f\u0131r.<\/p>\n Anaerkil toplum ili\u015fkilerinin egemen oldu\u011fu s\u00fcre\u00e7te Nart Destanlar\u0131’n\u0131n kad\u0131n kahraman\u0131 Seteney, Nart Kavminin ba\u015fkan\u0131d\u0131r. G\u00fczellikte, bilgelikte ve erdemde birincidir. Bir ‘g\u00fczellik’ anas\u0131d\u0131r. \u00d6nc\u00fcd\u00fcr. Ba\u015f\u0131 derde giren Nart toplumunun kurtar\u0131c\u0131s\u0131d\u0131r. O, tek ba\u015f\u0131na Nartlar’\u0131n dan\u0131\u015fma organ\u0131d\u0131r.<\/p>\n Kuzey Kafkas Nart Destanlar\u0131ndaki Seteney’in \u00f6zellikleri ile Antik Yunan Destanlar\u0131ndaki Aphrodite’ in \u00f6zellikleri benze\u015fim halindedir. Nart destanlar\u0131nda Seteney bilgelik ve erdemin yan\u0131nda g\u00fczellikte de bir ‘g\u00fcl’ gibidir. \u00c7erkes dillerinde Seteney’in s\u00f6zc\u00fck anlam\u0131 ‘g\u00fcl-k\u0131rm\u0131z\u0131 g\u00fcl’d\u00fcr. Bu isim \u00c7 erkes k\u0131zlar\u0131na verilerek bug\u00fcn de ya\u015fat\u0131lmaktad\u0131r. Nart destanlar\u0131nda Seteney ile ‘g\u00fcl’ ili\u015fkisi \u015f\u00f6yledir: Nart kad\u0131n kahraman\u0131 Seteney bir g\u00fcn evinin bah\u00e7esinde oturmu\u015f s\u0131rma i\u015flerken uzakta, da\u011f yamac\u0131nda o\u011flu gen\u00e7 Sosrikua’n\u0131n devlerle kavgaya tutu\u015ftu\u011funu, devlerin onu \u00f6ld\u00fcrmek i\u00e7in dizlerinden yaralamaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131, bunun i\u00e7in de da\u011fdan Sosrikua’n\u0131n \u00fczerine demir tekerler yuvarlad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr. O\u011flunun \u00f6l\u00fcmle kar\u015f\u0131 kar\u015f\u0131ya oldu\u011funu anlar, gergefindeki s\u0131rma i\u015flemesini bir tarafa atarak o\u011flunu kurtarmaya ko\u015far. Bah\u00e7e \u00e7itinden atlarken aya\u011f\u0131na beyaz g\u00fcllerin dikenleri batar. Aya\u011f\u0131ndan damlayan kanlarla bir anda b\u00fct\u00fcn g\u00fcller k\u0131rm\u0131z\u0131ya d\u00f6n\u00fc\u015f\u00fcr. O g\u00fcnden bu yana Kuzey Kafkasyal\u0131lar k\u0131rm\u0131z\u0131 g\u00fcl anlam\u0131na gelen Seteney ismini k\u0131z \u00e7ocuklar\u0131na takarlar.<\/p>\n Kuzey Kafkas Nart Destanlar\u0131 ile Grek Destanlar\u0131 aras\u0131nda benze\u015fen s\u00f6ylencelere s\u0131k\u00e7a rastlan\u0131r. Nart destanlar\u0131n\u0131n M.\u00d6.2500 y\u0131llar\u0131na kadar uzanan tarihsel bir s\u00fcreci vard\u0131r. Antik Yunan, Venedik, Bizans ve Ceneviz ticaret kolonileri Karadeniz \u00fczerinden Kuzey Kafkasya’ya girdiklerinde, Antik Yunanl\u0131lar\u0131n \u00e7a\u011fda\u015f\u0131 ve bug\u00fcnk\u00fc \u00c7erkeslerin atalar\u0131 olan Sindler, Meotlar, Zikhler ve di\u011fer halklarla kar\u015f\u0131la\u015ft\u0131lar. Karadeniz sahillerinde, bilinen en eski halk Sindlerdir. Antik Yunan halklar\u0131 Kuzey Kafkasya’ya geldiklerinde, beraberlerinde getirdikleri \u00fcnl\u00fc co\u011frafyac\u0131lar\u0131na, askeri komutanlar\u0131na, gezgincilerine ve uzmanlar\u0131na Kuzey Kafkasya’n\u0131n yerle\u015fik halklar\u0131n\u0131n dillerini, geleneklerini, ya\u015fam tarzlar\u0131n\u0131 incelettiler. Sindlere, Meotlara ait s\u00f6ylenceleri, mitoslar\u0131 ve toplayabildikleri bilgileri yaz\u0131ya d\u00f6n\u00fc\u015ft\u00fcrd\u00fcler. Bu mitolojilerden etkilendiler. Antik Yunanl\u0131lar, Kuzey Kafkasya’n\u0131n sadece do\u011fal zenginliklerini g\u00f6t\u00fcrmekle kalmad\u0131lar, \u00c7erkeslerin atalar\u0131 olan Sind ve Meot halklar\u0131n\u0131n mitolojilerini de beraberlerinde ta\u015f\u0131d\u0131lar. Nart halk destanlar\u0131n\u0131n s\u00f6zl\u00fc geleneklerini ve k\u00fclt\u00fcrel miraslar\u0131n\u0131 \u00fcstlendiler.<\/p>\n Antik Yunan mitolojisinde Aphrodite ile ‘g\u00fcl’ ili\u015fkisini anlatan destan ise \u015f\u00f6yledir: K\u0131skan\u00e7l\u0131k y\u00fcz\u00fcnden, di\u011fer Tanr\u0131lar, yak\u0131\u015f\u0131kl\u0131 Adonis’in \u00fczerine bir yaban domuzu salarlar. Sevgilisinin yard\u0131m\u0131na ko\u015fan Aphrodite’nin aya\u011f\u0131na beyaz g\u00fcl\u00fcn dikeni batar. Yaradan akan bir damla kan Tanr\u0131\u00e7a\u2019n\u0131n \u00e7i\u00e7e\u011fi olan beyaz g\u00fclleri k\u0131rm\u0131z\u0131ya boyar. Eski Yunanca’da ‘k\u0131rm\u0131z\u0131 g\u00fcl’\u00fcn kar\u015f\u0131l\u0131\u011f\u0131n\u0131n Aphrodite olmad\u0131\u011f\u0131n\u0131 da belirtmek gerekir. Dolay\u0131s\u0131yla bu mitolojik miras\u0131n Nart destanlar\u0131na ait oldu\u011fu ve bi\u00e7im de\u011fi\u015ftirerek Antik Yunan destanlar\u0131na ge\u00e7ti\u011fi kuvvetli bir olas\u0131l\u0131kt\u0131r. Mitolojilerin ana unsurlar\u0131ndan biri de insan sevgisidir; insan\u0131n daha huzurlu ve daha mutlu bir ya\u015fam s\u00fcrmesi arzusunu ifade ederler. Nart Destanlar\u0131nda yerle\u015fik uygarl\u0131\u011fa ge\u00e7i\u015fin izlerini bulabiliriz. Kahramanlar\u0131n tahtadan yap\u0131lm\u0131\u015f ara\u00e7larla topra\u011f\u0131 i\u015flediklerini, meyve ve \u00fcz\u00fcm yeti\u015ftirdiklerini, \u015farap yapt\u0131klar\u0131n\u0131 yine destanlarda g\u00f6r\u00fcyoruz. Madenleri i\u015fleyip orak arac\u0131 ve kelepten yapmak ve bu a\u015famada demir i\u015f\u00e7ili\u011fini kullanmak Demirciler Tanr\u0131s\u0131 Nart Tlep\u015f’in g\u00f6revleri aras\u0131ndad\u0131r. Buna bakarak Nart toplumunun maden \u00e7a\u011f\u0131na girdi\u011fini veya Nart kahraman\u0131 Sosrikua’n\u0131n g\u00f6revlerine bakarak da ataerkil ili\u015fkilerin \u00f6zelliklerini, yine bu destanlardan \u00f6\u011freniyoruz. Anla\u015f\u0131laca\u011f\u0131 \u00fczere, Nart kahramanlar\u0131n\u0131n toplumsal g\u00f6revleri sayesinde Nartlar\u0131n toplumsal ya\u015famlar\u0131, sava\u015flar\u0131, kom\u015fu halklarla-kabilelerle ili\u015fkileri (Seteney’in kom\u015fu kabilelere esir d\u00fc\u015fmesi ve Yespi kalesinden kurtar\u0131lmas\u0131), k\u0131tl\u0131k ve kurakl\u0131klar konular\u0131nda pek \u00e7ok bilgiye ula\u015f\u0131yoruz. Nartlar\u0131n bolluk ve bereketi simgeleyen ‘Alt\u0131n Elma A\u011fac\u0131’n\u0131n devlerden korunmas\u0131, da\u011f\u0131n doru\u011funa suya giden gen\u00e7 k\u0131zlar\u0131n ‘Seteney \u00c7i\u00e7e\u011fi’ ile kar\u015f\u0131lanmas\u0131 gibi olaylarda \u00e7e\u015fitli toplumsal kesitlerin i\u015flevlerini kavr\u0131yoruz.<\/p>\n Demirciler Tanr\u0131s\u0131 Tlep\u015f’in temel g\u00f6revi Nart halk\u0131n\u0131n demir i\u015f\u00e7ili\u011fini kullanmas\u0131n\u0131; demirin eritilmesini ve yayg\u0131n olarak ara\u00e7 ve gere\u00e7lerin yap\u0131lmas\u0131n\u0131 sa\u011flamakt\u0131r. Nart Tlep\u015f; Nartlar\u0131n en ulular\u0131ndand\u0131r. Nart halk\u0131n\u0131n t\u00fcm ara\u00e7 ve gere\u00e7lerini yapmak, yeni bulu\u015flar\u0131yla halk\u0131n ya\u015fam\u0131n\u0131 kolayla\u015ft\u0131rmak onun g\u00f6revidir. Her t\u00fcrl\u00fc madeni i\u015fleyip ola\u011fan\u00fcst\u00fc g\u00fczellikte ara\u00e7lar yapar. Maden \u00e7a\u011f\u0131 uygarl\u0131\u011f\u0131n\u0131n ve Nart toplumunun yeni bulu\u015flar\u0131n\u0131n simgesidir. Nart kahraman\u0131 Tlep\u015f, iri ve g\u00fc\u00e7l\u00fcd\u00fcr. Nart kad\u0131n kahraman\u0131 Seteney Gua\u015fe ile birlikte hareket etti\u011fi ve sorunlar\u0131, ondan ald\u0131\u011f\u0131 destek ve g\u00fc\u00e7le \u00e7\u00f6zd\u00fc\u011f\u00fc g\u00f6r\u00fcl\u00fcr. Nart Seteney’in o\u011flu Sosrikua’nun s\u0131cak ta\u015ftan do\u011fu\u015f \u00f6yk\u00fcs\u00fcnde Nart Tlep\u015f de g\u00f6rev al\u0131r. K\u0131zg\u0131n ta\u015f\u0131 \u00e7ekiciyle vurarak k\u0131rar; k\u0131zg\u0131n ta\u015ftan do\u011fan Sosrikua’y\u0131 ma\u015fas\u0131yla tutar ve suya dald\u0131r\u0131r. Onun v\u00fccudunu \u00e7elikle\u015ftirir. Sosrikua’ya, k\u0131l\u0131\u00e7 kullanmas\u0131n\u0131 ve \u00e7e\u015fitli sava\u015f taktiklerini Tlep\u015f \u00f6\u011fretir. Seteney, Sosrikua’n\u0131n iyi bir sava\u015f\u00e7\u0131 olarak yeti\u015fmesi i\u00e7in, onu, Tlep\u015f’in e\u011fitmesini ve Sosrikua’n\u0131n kullanmas\u0131 i\u00e7in bir tak\u0131m t\u0131ls\u0131ml\u0131 silahlar yapmas\u0131n\u0131 ister. Burada da Antik Yunan mitolojisinin bir kahraman\u0131 Hephaistos ile bir benze\u015fim kurmak m\u00fcmk\u00fcnd\u00fcr. Hephaistos; \u00e7irkin, topal, a\u015fa\u011f\u0131l\u0131k duygusuyla dolu ve demircilerin piri say\u0131lan bir Antik Yunan Tanr\u0131s\u0131d\u0131r. Akhilleus, Troya sava\u015flar\u0131na giderken annesi Thetis, Hephaistos’a giderek efsunlu silahlar yapmas\u0131n\u0131 ister. Topal Hephaistos, Tanr\u0131\u00e7alar\u0131n en g\u00fczeli Aphrodite ile evlidir ama Nart mitolojisinde ad\u0131 ge\u00e7en Seteney, Demirciler Tanr\u0131s\u0131 Nart Tlep\u015f ile evli de\u011fildir. Tlep\u015f ve Seteney’in ili\u015fkisi ile Hephaistos ve Aphrodite’in ili\u015fkisi aras\u0131ndaki benze\u015fim, g\u00f6rev ve roller bak\u0131m\u0131ndand\u0131r. Ayr\u0131ca, Demirciler Tanr\u0131s\u0131 Nart Tlep\u015f, bulucusu oldu\u011fu ara\u00e7 ve gere\u00e7lerini, t\u0131ls\u0131ml\u0131 silahlar\u0131n\u0131 Nart halk\u0131n\u0131n \u00e7\u0131kar\u0131na kullan\u0131p, hep iyilik ve mutluluk i\u00e7in \u00e7al\u0131\u015f\u0131r. Oysa Hephaistos \u00e7irkin ve topal oldu\u011fundan olsa gerek, k\u00f6t\u00fcl\u00fck yapan, halk\u0131na zarar veren bir tanr\u0131d\u0131r. Di\u011fer tanr\u0131larla kavga eder. Annesi Hera bile Hephaistos’un k\u00f6t\u00fcl\u00fc\u011f\u00fcnden kurtulamaz. \u015e\u00f6yle ki, topal Tanr\u0131 Hephaistos zincirlerle saklad\u0131\u011f\u0131 bir taht yaparak annesine g\u00f6t\u00fcr\u00fcr. Hera tahta oturunca zincirlerle ba\u011flan\u0131r ve bir daha kurtulamaz. G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Hephaistos k\u00f6t\u00fcl\u00fck yapmaktan kendini alamayan bir mitoloji kahraman\u0131d\u0131r. Nart Tlep\u015f ise demirden tar\u0131m ara\u00e7lar\u0131 ve silahlar yaparak bunlar\u0131 uygarl\u0131k gereksinimlerinde kullan\u0131r. Faydal\u0131 bulu\u015flar\u0131nda en b\u00fcy\u00fck deste\u011fi Nart Seteney’den g\u00f6r\u00fcr. Seteney ve Tlep\u015f bir \u00e7ok defa ortakla\u015fa kararlar al\u0131rlar. Aphrodite G\u00fczellik Tanr\u0131\u00e7as\u0131\u2019d\u0131r; oysa Seteney, g\u00fczellik, bilgelik ve erdem \u00f6zelliklerini kapsar. Hephaistos da demirciler piridir ancak halk\u0131na hainlik ve k\u00f6t\u00fcl\u00fck eden bir Tanr\u0131\u2019d\u0131r.<\/p>\n Nart destanlar\u0131na g\u00f6re Nart Tlep\u015f’in bir d\u00f6k\u00fcmhanesi vard\u0131r. Seteney s\u0131k s\u0131k d\u00f6k\u00fcmhaneye gider, Tlep\u015f’in \u00e7al\u0131\u015fmalar\u0131n\u0131 g\u00f6zler. \u00d6rs\u00fc ta\u015ftan, \u00e7ekici a\u011fa\u00e7tan oldu\u011fu i\u00e7in yoruluyor, diye kendi kendine s\u00f6ylenir. Ak\u0131ll\u0131 Nart kad\u0131n\u0131 Seteney, Tlep\u015f’in \u00f6rs\u00fc ve \u00e7ekici demirden olsa bu denli yorulmazd\u0131, diyerek \u00e7\u00f6z\u00fcm arar. A\u011fa\u00e7tan \u00e7eki\u00e7 ve \u00f6rs modeli yapar. Bunu kendisinin yapt\u0131\u011f\u0131n\u0131, onuru incinmesin diye Tlep\u015f’e s\u00f6ylemez. D\u00f6k\u00fcmhanede g\u00f6r\u00fclecek bir yere gizlice b\u0131rak\u0131r. Tlep\u015f gelip maketi g\u00f6rd\u00fc\u011f\u00fcnde, bunun demirden asl\u0131n\u0131 yaparak, \u00e7eki\u00e7 ve \u00f6rs\u00fc icat etmi\u015f olur. Nart Tlep\u015f, \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcr\u00fcrken ate\u015ften ald\u0131\u011f\u0131 kor halindeki demir par\u00e7alar\u0131 elini yakar. Seteney, nas\u0131l etsem de Tlep\u015f’in elini yanmaktan kurtarsam? diye d\u00fc\u015f\u00fcn\u00fcr. Destanda g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, o g\u00fcne kadar hen\u00fcz biri \u00e7\u0131k\u0131p da bir tutak aleti yapmam\u0131\u015ft\u0131r. Anlat\u0131ld\u0131\u011f\u0131na g\u00f6re, Seteney g\u00fcn\u00fcn birinde suya giderken yolda iki k\u00fc\u00e7\u00fck y\u0131lan yavrusuyla kar\u015f\u0131la\u015f\u0131r. Boyunlar\u0131 birbirine sar\u0131lm\u0131\u015f y\u0131lanlar\u0131 bir \u00e7ubu\u011fa takar ve bunlar\u0131 do\u011fruca d\u00f6k\u00fcmhaneye, Nart Tlep\u015f’e g\u00f6t\u00fcr\u00fcr. Bunun gibi, demirden bir alet yap da ellerin ate\u015fte yanmaktan kurtulsun, der. B\u00f6ylece, Nart Tlep\u015f ilk kerpeten ve ma\u015fay\u0131 yaparak insano\u011fluna arma\u011fan eder.<\/p>\n Nart Tlep\u015f, demir i\u015f\u00e7ili\u011finin ilk kurucusu ve koruyucusudur. Nart destanlar\u0131nda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Tlep\u015f, demirden yapt\u0131\u011f\u0131 pulluk, kazma gibi madeni ara\u00e7larla hep \u00e7ift\u00e7inin dostu olmu\u015ftur. Yer yer Ate\u015f Tanr\u0131s\u0131 olmu\u015ftur, yer yer Demirciler Tanr\u0131s\u0131… Kendisinden \u00f6nceki imgesel Nart Tanr\u0131lar\u0131ndan olan Y\u0131ld\u0131r\u0131m Tanr\u0131s\u0131 \u015e\u0131ble’nin biraz daha evrimle\u015fmi\u015f bir g\u00f6rsel tanr\u0131s\u0131d\u0131r. Nart Tlep\u015f, M.\u00d6.1.binin ba\u015flang\u0131c\u0131yla \u00c7erkeslerin ilk atlar\u0131 olan Sind ve Meot boylar\u0131n\u0131n sosyo-ekonomik yap\u0131lar\u0131ndaki de\u011fi\u015fmelere paralel olarak demir \u00e7a\u011f\u0131n\u0131n, demir i\u015f\u00e7ili\u011finin ba\u015flad\u0131\u011f\u0131 d\u00f6nemin Nart Tanr\u0131lar\u0131ndand\u0131r.<\/p>\n Destanlarda i\u015flenen konular ve kahramanlar\u0131n g\u00f6revleri her y\u00fczy\u0131l boyunca ba\u015fka olay ve kahramanlara d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek s\u00fcre gelmi\u015ftir. Bir \u00e7a\u011f\u0131n kahraman\u0131 di\u011fer bir \u00e7a\u011fda ba\u015fka bir kahraman rol\u00fcne b\u00fcr\u00fcnd\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Sonraki y\u00fczy\u0131llarda Nartlar aras\u0131nda yeni kahramanlar da yarat\u0131lm\u0131\u015ft\u0131r hep.<\/p>\n Kuzey Kafkas Nart Destanlar\u0131nda \u00fcn\u00fc en yayg\u0131n olan erkek kahramanlardan biri Sosrikua’d\u0131r. Tarih \u00f6ncesi \u00e7a\u011flardan beri anlat\u0131larak g\u00fcn\u00fcm\u00fcze ula\u015fan Nart kad\u0131n\u0131 Seteney, Sosrikua’n\u0131n manevi annesidir. Nart destanlar\u0131n\u0131n kahramanlar\u0131n\u0131n hepsinin \u00f6lm\u00fc\u015f olmas\u0131na ra\u011fmen destan tekstlerinin hi\u00e7birinde Seteney’in \u00f6ld\u00fc\u011f\u00fcne rastlanmam\u0131\u015ft\u0131r. Nart kahramanlar\u0131n\u0131n hi\u00e7biri Seteney’in \u00fcn\u00fcn\u00fc, g\u00fczelli\u011fini, bilgeli\u011fini ve erdemlili\u011fini yok edememi\u015ftir. Bu miras, kad\u0131na duyulan sayg\u0131ya ve anneye duyulan \u00f6vg\u00fcye d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek g\u00fcn\u00fcm\u00fczde de ya\u015fat\u0131lmaktad\u0131r. Nart Destanlar\u0131ndaki Sosrikua, ate\u015fi devlerden \u00e7alarak insanl\u0131\u011fa arma\u011fan etmi\u015ftir. Bu s\u00f6ylence de, ate\u015fi tanr\u0131lardan \u00e7alarak insanlara sunan Grek kahraman\u0131 Prometheus miti ile benzerlik ta\u015f\u0131r. Nart erkek kahraman\u0131 Sosrikua, \u00f6zellikleri ve rolleriyle Grek mitolojilerindeki Prometheus, Akhilleus ve Adonis ile benzerlikler ta\u015f\u0131maktad\u0131r.<\/p>\n G\u00fcn\u00fcm\u00fcz Kuzey Kafkas dillerinde Sosrikua ismi ‘s\u0131cak \u00e7ocuk-ate\u015f sa\u00e7an erkek \u00e7ocuk’ anlam\u0131ndad\u0131r. Nart Destanlar\u0131nda da Sosrikua’n\u0131n, s\u0131cak ta\u015ftan do\u011fu\u015fu \u00f6yk\u00fcs\u00fc ile ismi aras\u0131nda benzerlik vard\u0131r. Erkek kahramanlar\u0131n en \u00fcnl\u00fclerinden olan Nart; at\u0131lgan, mert ve yi\u011fit bir ki\u015fidir. Ate\u015fi devlerden \u00e7alarak insanlara sunman\u0131n yan\u0131 s\u0131ra, buldu\u011fu dar\u0131 tohumuyla da insanl\u0131\u011f\u0131 tar\u0131msal d\u00f6neme ge\u00e7irmi\u015ftir. Halk\u0131n d\u00fc\u015fman\u0131 olan devlerle s\u00fcrekli sava\u015fm\u0131\u015ft\u0131r. Kuzey Kafkas Destanlar\u0131ndaki kahramanlar \u00e7o\u011funlukla isimleriyle an\u0131l\u0131rken, Sosrikua’n\u0131n isminin \u00f6n\u00fcne her zaman ‘Nart’ s\u00f6zc\u00fc\u011f\u00fc konur. Sosrikua, ‘Nart Sosrikua’ bi\u00e7iminde bir ayr\u0131cal\u0131\u011fa sahiptir.<\/p>\n Sava\u015flara kat\u0131lan Nart Sosrikua’ya, demirci Tlep\u015f \u00e7ok \u00fcnl\u00fc bir k\u0131l\u0131\u00e7 yapar. Sosrikua, devlerle sava\u015f\u0131rken bu k\u0131l\u0131c\u0131 kullan\u0131r ve b\u00f6ylece ate\u015fi al\u0131p insanlara getirir.<\/p>\n Ate\u015fin devlerden \u00e7al\u0131nmas\u0131 \u00f6yk\u00fcs\u00fc Nart Destanlar\u0131nda \u015f\u00f6yle ge\u00e7er: Nartlar sefere \u00e7\u0131karlar. Yol s\u00fcrerken, Sosrikua at\u0131 T\u0131\u011fuj ile Nartlar\u0131n pe\u015fine d\u00fc\u015fer. Ate\u015fin yan\u0131nda k\u0131vr\u0131lm\u0131\u015f yatan devi g\u00f6r\u00fcr. Sosrikua, ate\u015f y\u0131\u011f\u0131n\u0131n\u0131n i\u00e7inden bir par\u00e7ay\u0131 alarak ka\u00e7ar. Nartlar\u0131n bulundu\u011fu yere do\u011fru s\u00fcrer at\u0131n\u0131. Ans\u0131z\u0131n, dev uyan\u0131r. Yatt\u0131\u011f\u0131 yerden eliyle \u00e7evresini ara\u015ft\u0131r\u0131r. Pek uzakla\u015fmam\u0131\u015f olan Sosrikua’y\u0131 yakalar. Sosrikua t\u00fcm sava\u015f oyunlar\u0131n\u0131 bilmektedir. Devi denize sokup dondurur. Dev buzlar\u0131n\u0131 k\u0131r\u0131p \u00e7\u0131k\u0131nca, Sosrikua devin \u00fczerine daha fazla ayaz g\u00f6nderir. Art\u0131k dev buzlar\u0131 \u00e7atlatamayacak \u015fekilde g\u00fc\u00e7s\u00fcz kalm\u0131\u015ft\u0131r. Sosrikua, k\u0131l\u0131c\u0131yla devin kafas\u0131n\u0131 kesmeyi dener ama ba\u015faramaz. Dev kurnazl\u0131\u011fa ba\u015fvurur. Ona kendi k\u0131l\u0131c\u0131yla kendi kafas\u0131na vurmas\u0131n\u0131 s\u00f6yler. Devin kafas\u0131n\u0131 devin k\u0131l\u0131c\u0131yla kesebilecektir. Oysa devin k\u0131l\u0131c\u0131na dokunursa \u00f6lecektir Sosrikua. At\u0131 T\u0131\u011fuj, devin kurnazl\u0131\u011f\u0131n\u0131 Sosrikua’n\u0131n kula\u011f\u0131na f\u0131s\u0131ldar. Bunun \u00fczerine Sosrikua, Tlep\u015f’in yapt\u0131\u011f\u0131 ma\u015fayla devin k\u0131l\u0131c\u0131n\u0131 tutar ve k\u0131l\u0131ca dokunmadan u\u00e7urur devin kafas\u0131n\u0131. B\u00f6ylece Nartlara, ate\u015fi g\u00f6t\u00fcrebilecektir art\u0131k.<\/p>\n Nart Sosrikua’n\u0131n at\u0131 T\u0131\u011fuj, kanatl\u0131 bir att\u0131r. Kuzey Kafkasya’n\u0131n en y\u00fcksek tepesi olan Elbruz’a bir s\u0131\u00e7ray\u0131\u015fta \u00e7\u0131kar. Bu kanatl\u0131 at motifi Antik Grek mitolojisinde de yer al\u0131r. \u015e\u00f6yle ki; b\u00fcy\u00fck deniz yarat\u0131\u011f\u0131 Keto’n\u0131n k\u0131z\u0131 Medusa’n\u0131n kafas\u0131 Perseus taraf\u0131ndan kesilir. Akan kandan kanatl\u0131 at (Pegasos) do\u011far. Medusa, sava\u015f\u00e7\u0131 bir kad\u0131nd\u0131r; yani bir Amazon kad\u0131n\u0131. Amazonlar ise \u0130ronya (\u0130rilerin \u00fclkesi)’dan g\u00f6\u00e7ebe topluluklar halinde Kuzey Kafkasya’ya yerle\u015fen Alan, Sirakis ve Sarmat (\u0130ronca ‘ba\u015f belas\u0131’ anlam\u0131na gelir) kabilelerindendir. “Kanatl\u0131 At” mitosu, Kuzey Kafkas Nart mitolojilerinden Antik Grek mitolojilerine ge\u00e7mi\u015ftir.<\/p>\n Antik \u00c7a\u011f k\u00fclt\u00fcr\u00fc i\u00e7inde yer alan Nart Destanlar\u0131na ait kanatl\u0131 at motifi, Kuzey Kafkasya’da Maykop ve Kuban y\u00f6resinde yap\u0131lan kaz\u0131larda a\u00e7\u0131\u011fa \u00e7\u0131kart\u0131lm\u0131\u015ft\u0131r. Bu kaz\u0131lar s\u0131ras\u0131nda bulunan ‘alt\u0131n ve g\u00fcm\u00fc\u015ften yap\u0131lm\u0131\u015f kanatl\u0131 at’ g\u00f6r\u00fcn\u00fcm\u00fcndeki kupa Leningrad ve Ermirtaj m\u00fczelerinde koruma alt\u0131na al\u0131nm\u0131\u015ft\u0131r. Bu buluntularda elde edilen ve \u00f6yk\u00fcs\u00fc Proto-\u00c7 erkes Nart Destanlar\u0131nda anlat\u0131lan ba\u015fka bir seramik kapta, ok atan avc\u0131n\u0131n ters y\u00f6n\u00fcnde yay\u0131n arkas\u0131nda duran resmin mitolojik anlam\u0131 ise \u015fudur: Demirci Nart Tlep\u015f, demirden bir ok yapar. Bu okun ilgin\u00e7 bir \u00f6zelli\u011fi vard\u0131r. Ok, at\u0131ld\u0131\u011f\u0131 y\u00f6ne gitmez. Kimler \u00f6ld\u00fcr\u00fclmek isteniyorsa, onlar\u0131n isimleri s\u00f6ylenir ve ok havaya at\u0131l\u0131r. Ters y\u00f6ne giden ok d\u00fc\u015fmanlar\u0131 bulur ve \u00f6ld\u00fcr\u00fcr. \u00dc\u00e7 d\u00fc\u015fmandan ikisi bu okla \u00f6l\u00fcr. Sosrikua, \u00f6nceden haber al\u0131r ve kendini topra\u011fa yat\u0131r\u0131r; ok, topra\u011fa deyince t\u0131ls\u0131m\u0131 da kaybolur. B\u00f6ylece Nart Sosrikua \u00f6l\u00fcmden kurtulur. Bu olay\u0131n resimlerinin oldu\u011fu seramik kap, Maykop kaz\u0131lar\u0131nda a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lm\u0131\u015f ve koruma alt\u0131na al\u0131nm\u0131\u015ft\u0131r.<\/p>\n Kuzey Kafkasya, do\u011fudan gelen g\u00f6\u00e7ebe kabilelerin Avrupa’ya ge\u00e7i\u015flerini sa\u011flayan bir b\u00f6lgedir. Avrupa’dan do\u011fuya da\u011f\u0131lan halklar da yine bu co\u011frafyadan ge\u00e7mi\u015flerdir. Antik Yunan mitolojilerinde ate\u015fi Tanr\u0131lardan \u00e7alan Prometheus, Kafkasya’da zincire vurulmu\u015ftur. Zincire vurulmak i\u00e7in neden Yunanistan’\u0131n Olympos da\u011f\u0131 ya da Ege’nin \u0130da da\u011f\u0131 se\u00e7ilmemi\u015ftir? D\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc bir durum… Milattan 2500 y\u0131l \u00f6nce Grekler, Karadeniz sahillerine girdiklerinde, \u00c7 erkeslerin ilk boylar\u0131 olan Sind ve Meot’larla kar\u015f\u0131la\u015f\u0131rlar. Kuzey Kafkas Nart halklar\u0131n\u0131n mitolojilerinden etkilenirler. Antik Maykop ve Kuban halklar\u0131n\u0131n mitolojileri d\u00fcnyan\u0131n en eski Nart mitolojileridir. Antik Grek halklar\u0131 bu mirastan etkilenmi\u015f ve beraberlerinde ta\u015f\u0131m\u0131\u015flard\u0131r.<\/p>\n Antik Nart mitolojilerinde anlat\u0131lan, Hayvanc\u0131l\u0131k ve Tar\u0131m Takvimine dayal\u0131 totemlerin ve sembollerin Sind ve Meot halk\u0131n\u0131n \u015fenlik, bayram ve yortular\u0131ndaki mitolojik anlam\u0131 \u015fudur ki; Meot halk\u0131n\u0131n Ce\u011fafe (ke\u00e7i ayakl\u0131 dans\u0131) totemine g\u00f6re halk\u0131 e\u011flendiren \u015fenlikleri de Nart mitolojilerinde yer almaktad\u0131r. Ce\u011fafe olay\u0131n\u0131 anlatan buluntular, yap\u0131lan kaz\u0131larda a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lm\u0131\u015f ve koruma alt\u0131na al\u0131nm\u0131\u015f bir Antik Kuban k\u00fclt\u00fcr\u00fcd\u00fcr. G\u00fcn\u00fcm\u00fczde \u00c7erkesler aras\u0131nda, herhangi bir nedenle kavruk, \u00e7elimsiz, geli\u015fmemi\u015f tiplere k\u0131z\u0131ld\u0131\u011f\u0131nda, ‘e\u011fri-b\u00fc\u011fr\u00fc, ke\u00e7i ayakl\u0131’ anlam\u0131nda ‘Ce\u011fafe yap\u0131l\u0131 seni’ \u015feklinde bir deyim kullan\u0131lmaktad\u0131r.<\/p>\n Sind, Zikh, Meot halklar\u0131n\u0131n Antik \u00c7a\u011f k\u00fclt\u00fcr\u00fc olan Nart Mitolojileri’nin bu bulgularla a\u00e7\u0131klanmas\u0131, d\u00fcnya mitolojileri aras\u0131nda ender g\u00f6r\u00fclebilecek bir \u00f6zelliktir.<\/p>\n Sonu\u00e7 olarak, Mitolojiler, insano\u011flunun d\u00fcnyay\u0131 alg\u0131lama ve olaylar\u0131 yorumlama tarz\u0131n\u0131, binlerce y\u0131l \u00f6teden g\u00fcn\u00fcm\u00fcze, dilden dile, kulaktan kula\u011fa aktarm\u0131\u015f ve her \u00e7a\u011f\u0131n insan\u0131na d\u00fc\u015fsel bir zenginlik, k\u00fclt\u00fcrel bir derinlik katarak bu g\u00fcnlere gelmi\u015ftir.<\/p>\n \u0130skenderiye Yaz\u0131lar\u0131<\/p>\n <\/span>(*) <\/b>Armut suyu Tanr\u0131lar\u0131n kutsal sayd\u0131\u011f\u0131 ‘Nektar’d\u0131r.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":" Turabi Saltık Mitoloji nedir? Tarihsel süreç içerisinde doğuşu ve gelişmesi nasıl başlamıştır? İnsanın mitolojiyle ilişkisi nedir? Bu ilişki hangi gereksinimlerden kaynaklanmıştır? Yaşamın mitolojiyle bağı nedir? Bu sorulara cevap vererek başlayalım. Mitoloji sözcüğü, Antik Yunan dilinde ‘söz’ ya da ‘öykü’ anlamına gelen ‘mythos’ tan türetilmiştir. Başlangıçta küçük ve kısa öyküler biçiminde şekillenen sözler hayal kurarak ve 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\n\u0130nsandaki korkuyu do\u011fasal \u015fiddet do\u011furmu\u015ftur. Korku ve panik korunmay\u0131 gerektirir. Korunma \u00e7abas\u0131 i\u00e7indeki ilk insan, kahramanlar\u0131n\u0131, mitoslar\u0131n\u0131 ve mitolojisini yaratm\u0131\u015ft\u0131r. Antik \u00e7a\u011f insan\u0131nda mitoloji b\u00f6yle ba\u015flar. Yunan mitoslar\u0131nda, Roma mitoslar\u0131nda veya di\u011fer mitoslarda hep ayn\u0131 s\u00fcre\u00e7 ya\u015fanm\u0131\u015ft\u0131r.<\/p>\n
\n\u015e\u00f6yle ki;
\n“Wua Yela Yela halk\u0131m\u0131za vurma
\nYela Yela, ya\u015fam\u0131m\u0131z\u0131 koru
\nYela Yela armut suyumuzu* serbest\u00e7e i\u00e7ir.”
\n\u0130lk\u00e7a\u011f insan\u0131n\u0131n d\u00fc\u015f\u00fcncesinde do\u011fruyla yanl\u0131\u015f ayr\u0131lmam\u0131\u015ft\u0131r. Da\u011fda, ormanda dola\u015fan gen\u00e7 k\u0131z, durgun akan suya bak\u0131nca Apollon’un y\u00fcz\u00fcyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131n\u0131 hayal eder. Bu \u00f6zlem ve hayal, \u015fu \u015fiirsel dizelerle yans\u0131r mitolojiye:
\n“Bak nas\u0131l y\u00fckseliyor Proteus denizden
\nDinle, ya\u015fl\u0131 Tiriton borusunu \u00e7al\u0131yor…”<\/p>\n
\n” Sineklerin kurban kan\u0131na \u00e7\u00f6kmesi gibi
\nSoframa sald\u0131r\u0131p her \u015feyi silip s\u00fcp\u00fcrd\u00fcn\u00fcz…” der.
\nS\u00fcmer Tanr\u0131\u00e7as\u0131 Nansuri de o\u011flu G\u0131lgam\u0131\u015f’\u0131 korumak i\u00e7in en b\u00fcy\u00fck Tanr\u0131’ya kurban keser. Kurban etinin tanr\u0131lara yetmedi\u011fini g\u00f6ren Nansuri;
\n“Aman aman !
\nTanr\u0131lar da sineklere benzemi\u015f
\nKurban kan\u0131n\u0131n kokusunu duyarak
\nHepsi gelivermi\u015f…” der.<\/p>\n
\nNart destanlar\u0131nda anaerkil toplumun kad\u0131n kahraman\u0131 olan Seteney, t\u00fcm erkek Nartlar\u0131n ak\u0131l \u00f6\u011fretmenidir. Sava\u015f ya da bar\u0131\u015fa Seteney karar verir. Ekip bi\u00e7mek i\u00e7in \u00fcr\u00fcn bulmak, k\u0131tl\u0131k ve hastal\u0131k gibi sorunlara \u00e7\u00f6z\u00fcm aramak, yeni do\u011fan \u00e7ocuklara isim takmak gibi i\u015fler Seteney’e aittir.<\/p>\n
\nDestanda Nart Seteney, Bakhian \u0131rma\u011f\u0131 k\u0131y\u0131s\u0131nda \u00e7ama\u015f\u0131r y\u0131karken, Nartlar\u0131n s\u0131\u011f\u0131rtmac\u0131 onu g\u00f6r\u00fcr ve g\u00fczelli\u011fine vurulur. F\u0131rlay\u0131veren a\u015fk oku, kar\u015f\u0131 k\u0131y\u0131da \u00fczerinde \u00e7ama\u015f\u0131r y\u0131kanan ta\u015fa \u00e7arpar. Ta\u015f birden \u0131s\u0131nmaya ve b\u00fcy\u00fcmeye ba\u015flar. Seteney s\u0131cak ta\u015f\u0131 ete\u011fine sararak Nart Tlep\u015f’in d\u00f6k\u00fcmhanesine g\u00f6t\u00fcr\u00fcr. Tlep\u015f, \u00e7ekici ile ta\u015f\u0131 k\u0131rar. \u0130\u00e7inden kor halinde Sosrikua \u00e7\u0131kar. (Nart Sosrikua’n\u0131n do\u011fu\u015fu, Grek mitolojisindeki “Cyleop” motifi ile benze\u015fir.) Sosrikua’n\u0131n \u00e7elikten bir v\u00fccudu vard\u0131r. Ate\u015f sa\u00e7arak do\u011far. Nart Tlep\u015f, onu diz kapaklar\u0131ndan ma\u015fa ile tutarak suya dald\u0131rd\u0131\u011f\u0131 i\u00e7in, ma\u015fan\u0131n alt\u0131nda kalan dizleri etten ve kemikten, di\u011fer organlar\u0131 ise \u00e7eliktendir. Sosrikua’y\u0131 \u00f6ld\u00fcrmek isteyen d\u00fc\u015fmanlar\u0131, onu, dizlerinden vurarak \u00f6ld\u00fcrmek isterler. Grek mitolojisinde de Tanr\u0131\u00e7a Thetis, o\u011flu Akhiellus’u do\u011furduktan sonra y\u0131kamak i\u00e7in Styks \u0131rma\u011f\u0131na bat\u0131rm\u0131\u015f, b\u00f6ylece onu silah i\u015flemez hale getirmi\u015ftir. Ancak annesinin elinin alt\u0131nda kalan topuklar\u0131, suyla temas etmedi\u011fi i\u00e7in et ve kemik olarak kalm\u0131\u015flard\u0131r. Bilindi\u011fi gibi, Troya ku\u015fatmas\u0131nda Akhilleus, Hektor’un att\u0131\u011f\u0131 okun topu\u011funa saplanmas\u0131 sonucu \u00f6lm\u00fc\u015ft\u00fcr.<\/p>\n