T\u00dcRK DESTANLARI<\/p>\n
B\u00fct\u00fcn d\u00fcnya edebiyatlar\u0131nda oldu\u011fu gibi T\u00fcrk Edebiyat\u0131n\u0131n da ilk \u00f6rnekleri destanlard\u0131r. T\u00fcrk edebiyat gelene\u011fi i\u00e7inde “destan” terimi birden fazla naz\u0131m \u015fekli ve t\u00fcr\u00fc i\u00e7in kullan\u0131lm\u0131\u015f ve kullan\u0131lmaktad\u0131r. Eski T\u00fcrk Edebiyat\u0131 naz\u0131m \u015fekillerinden mesnevilerin bir b\u00f6l\u00fcm\u00fc ve manzum hik\u00e2yeler, Anonim edebiyatta ve \u00c2\u015f\u0131k edebiyat\u0131nda ko\u015fma veya m\u00e2ni d\u00f6rtl\u00fckleri ile yaz\u0131lan veya s\u00f6ylenen ferd\u00ee, sosyal,tarihi, ac\u0131kl\u0131 veya g\u00fcl\u00fcn\u00e7 olaylar\u0131 tahkiye tekni\u011fi ile \u00e7e\u015fitli usl\u00fbplarla aktaran naz\u0131m t\u00fcr\u00fcne ve bu yaz\u0131da ele al\u0131nan k\u00e2inat\u0131n, insanl\u0131\u011f\u0131n, milletlerin yarad\u0131l\u0131\u015f\u0131n\u0131 , geli\u015fimini, hayatta kalma m\u00fccadelelerini ve \u00e7e\u015fitli olay ve nesnelerle ilgili sebeb a\u00e7\u0131klayan ve Bat\u0131 Edebiyat\u0131nda “epope” terimiyle an\u0131lan eserlerin tamam\u0131 da T\u00fcrk edebiyat\u0131 gelene\u011fi i\u00e7inde “destan” ad\u0131 ile an\u0131lmaktad\u0131r. B\u00fct\u00fcn d\u00fcnya edebiyatlar\u0131n\u0131n ba\u015flang\u0131\u00e7 eserleri olan destanlar, \u00e7e\u015fitli konularda yarad\u0131l\u0131\u015f hik\u00e2yeleri yan\u0131nda, milletlerin hayat\u0131nda b\u00fcy\u00fck yank\u0131lar uyand\u0131rm\u0131\u015f bir kahraman\u0131n veya tarih olay\u0131n\u0131n millet muhayyilesinde ortak sembol ve ifadelerle zenginle\u015ftirilmi\u015f uzun manzum hikayeleridir. Destanlar b\u00fct\u00fcn bir milletin ortak m\u00fccadelesini ortak de\u011ferler, kurallar, anlamlar b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde yorumlad\u0131\u011f\u0131 ve ya\u015fat\u0131ld\u0131\u011f\u0131 toplumun ge\u00e7mi\u015fini ve gelece\u011fini temsil etti\u011fi i\u00e7in d\u00fcnya edebiyat\u0131n\u0131n en \u00fclk\u00fcc\u00fc eserleri olarak kabul edilirler. Destanlar her zaman tarih\u00ee ger\u00e7ekleri do\u011fru bi\u00e7imde nakletmezler. Destanlarda tarihi olay ve kahramanlar milletin ortak bilin\u00e7alt\u0131n\u0131n, vicdan\u0131n\u0131n istek, beklenti ,do\u011frular\u0131 ve de\u011ferleri ile idealle\u015ftirilir, eski hat\u0131ralarla birle\u015ftirilerek tarih\u00ee ger\u00e7ekmi\u015f gibi anlat\u0131l\u0131rlar.Her milletin mill\u00ee kimlik ve nitelikleri, ortak d\u00fcnya g\u00f6r\u00fc\u015f\u00fc , hat\u0131ra ve beklentileri yan\u0131nda kusurlar\u0131 ve yanl\u0131\u015flar\u0131 da destanlar\u0131na yans\u0131r. Cihangirlik tutkusu, kuvvet, binicilik ve sava\u015fc\u0131l\u0131k yan\u0131nda verdi\u011fi s\u00f6zde durma , acizlere ve ma\u011fluplara ho\u015fg\u00f6r\u00fc ile yakla\u015fma, yard\u0131mc\u0131 olma T\u00fcrk destanlar\u0131nda dile getirilen ortak de\u011fer ve kabullerdir. T\u00fcrk destanlar\u0131,k\u00e2inat\u0131n, insan\u0131n, kad\u0131n\u0131n ve erke\u011fin yarad\u0131l\u0131\u015f\u0131, T\u00fcrk milletinin do\u011fu\u015fu, \u00e7e\u015fitli T\u00fcrk devletlerinin kurulu\u015f geli\u015fme, \u00e7\u00f6k\u00fc\u015fleri, zafer ve yenilgileri gibi konularla beraber pek \u00e7ok sebeb a\u00e7\u0131klay\u0131c\u0131 efsaneyi de i\u00e7inde bar\u0131nd\u0131r\u0131r. ilk \u00f6rneklerinin manzum oldu\u011fu kabul edilen T\u00fcrk destanlar\u0131ndan K\u0131rg\u0131z T\u00fcrkleri aras\u0131nda ya\u015fayan Manas destan\u0131 d\u0131\u015f\u0131nda b\u00fct\u00fcn\u00fcyle g\u00fcn\u00fcm\u00fcze gelebilen \u00f6rnek bulunmamaktad\u0131r.Di\u011fer T\u00fcrk destanlar\u0131 \u00e7e\u015fitli kaynaklarda \u00f6zet, epizot, hat\u0131ra, k\u0131salt\u0131lm\u0131\u015f se\u00e7me metinler halinde bulunmaktad\u0131r.
\nT\u00fcrk tarihine anahatlar\u0131yla bak\u0131ld\u0131\u011f\u0131nda T\u00fcrk hayat\u0131 fetihlerle ba\u015flam\u0131\u015f ve yeni topraklar\u0131 yurt edinerek geli\u015fmi\u015ftir. ilk anayurt olan Orta Asya hi\u00e7 bir zaman terkedilmemi\u015ftir. T\u00fcrk halklar\u0131 ilk anayurt olan Orta Asya’dan itibaren d\u00fcnya co\u011frafyas\u0131 \u00fczerinde geni\u015f alana yay\u0131lm\u0131\u015f ve bug\u00fcn yedi T\u00fcrk cumhuriyetinde, pek \u00e7ok \u00f6zerk toplulukda ve \u00e7e\u015fitli devletlerin idaresinde az\u0131nl\u0131k halinde ya\u015famaktad\u0131r. T\u00fcrk k\u00fclt\u00fcr\u00fc de tarih ve co\u011frafyadaki \u00e7ok boyutlulu\u011fa paralel olarak \u00e7e\u015fitlenmi\u015f farkl\u0131 seviye ve birikimlerle zenginle\u015ferek ve farkl\u0131la\u015farak ancak ilk kaynaktan gelen ortakl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrerek g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015ft\u0131r. Bu sebeble T\u00fcrk destanlar\u0131 da tarih\u00ee ve co\u011fraf\u00ee \u00e7ok boyutlulu\u011fun getirdi\u011fi dil ve k\u00fclt\u00fcr dairelerine paralel olarak \u00e7e\u015fitlenmi\u015ftir. T\u00fcrk destanlar\u0131, anahatlar\u0131yla k\u00fclt\u00fcr d\u00e2irelerine, kronolojik ve i\u00e7inde te\u015fekk\u00fcl ettikleri veya muhafaza edildikleri siy\u00e2s\u00ee birliklere g\u00f6re \u015f\u00f6yle s\u0131n\u0131fland\u0131r\u0131lmaktad\u0131rlar:
\n\u0130lk T\u00fcrk Destanlar\u0131
\n1.Altay – Yakut Yarad\u0131l\u0131\u015f Destan\u01312.Sakalar D\u00f6nemi a.Alp Er Tunga Destan\u0131 b.\u015fu Destan\u0131 3.Hun D\u00f6nemi O\u011fuz Ka\u011fan Destan\u01314.K\u00f6kt\u00fcrk D\u00f6nemi a.Bozkurt Destan\u0131 b.Ergenekon Destan\u01315.Uygur D\u00f6nemi a. T\u00fcreyi\u015f Destan\u0131 b. G\u00f6\u00e7 Destan\u0131\u0130slamiyetin Kabulunden Sonraki T\u00fcrk Destanlar\u0131 :1.Karahanl\u0131 D\u00f6nemi Satuk Bu\u011fra Han Destan\u01312.Kazak-K\u0131rg\u0131z K\u00fclt\u00fcr D\u00e2iresi Manas 3.T\u00fcrk-Mo\u011fol K\u00fclt\u00fcr D\u00e2iresi Cengiz-name4.Tatar-K\u0131r\u0131m Timur ve Edige Destanlar\u01315.Sel\u00e7uklu-Beylikler ve Osmanl\u0131 D\u00f6nemleri a. Seyid Battal Gazi Destan\u0131 b. Dani\u015fmend Gazi Destan\u0131 c.K\u00f6ro\u011flu Destan\u0131T\u00fcrk Kozmogonisi-Yarad\u0131l\u0131\u015f Destan\u0131:
\nAltaylardan Verbitskiy’in derledi\u011fi yarad\u0131l\u0131\u015f destan\u0131 \u00f6zetle \u015f\u00f6yledir: Yer g\u00f6k hi\u00e7 bir \u015fey yokken d\u00fcnya u\u00e7suz bucaks\u0131z sulardan ibaretti. Tanr\u0131 \u00dclgen bu u\u00e7suz bucaks\u0131z d\u00fcnyada durmadan u\u00e7uyordu. G\u00f6klerden gelen bir ses Tanr\u0131 \u00dclgen’e denizden \u00e7\u0131kan ta\u015f\u0131 tutmas\u0131n\u0131 s\u00f6yledi. G\u00f6\u011f\u00fcn emri ile oturacak yer bulan Tanr\u0131 \u00dclgen art\u0131k yaratma zaman\u0131 geldi diye d\u00fc\u015f\u00fcnerek \u015f\u00f6yle dedi :
\nBir d\u00fcnya istiyorum, bir soyla yaratay\u0131mBu d\u00fcnya nas\u0131l olsun, ne boyla yaratay\u0131mBunun \u00e7aresi nedir, ne yolla yaratay\u0131m\u015fSu i\u00e7inde ya\u015fayan Ak Ana,su y\u00fcz\u00fcnde g\u00f6r\u00fcnd\u00fc ve Tanr\u0131 \u00dclgen’e \u015f\u00f6yle dedi :Yaratmak istiyorsan \u00dclgen, Yarat\u0131c\u0131 olarak \u015fu kutsal s\u00f6z\u00fc \u00f6\u011fren e ki hep,” yapt\u0131m oldu ” ba\u015fka bir \u015fey s\u00f6yleme.Hele yarat\u0131r iken,”yapt\u0131m olmad\u0131” deme.Ak Ana bunlar\u0131 s\u00f6yledi ve kayboldu. Tanr\u0131 \u00dclgen’in kula\u011f\u0131ndan bu buyruk hi\u00e7 gitmedi . insana da bu \u00f6\u011f\u00fcd\u00fc iletmekten b\u0131kmad\u0131 : ” Dinleyin ey insanlar, var\u0131 yok demeyin. Varl\u0131\u011fa yok deyip de, yok olup da gitmeyiniz.” Tanr\u0131 \u00dclgen yere bakarak : ” Yarat\u0131ls\u0131n yer!” G\u00f6\u011fe bakarak “Yarat\u0131ls\u0131n G\u00f6k!” Bu buyruklar verilince yer ve g\u00f6k yarat\u0131lm\u0131\u015f. Tanr\u0131 \u00dclgen \u00e7ok b\u00fcy\u00fck \u00fc\u00e7 bal\u0131k yaratm\u0131\u015f ve d\u00fcnya bu bal\u0131klar\u0131n \u00fczerine konmu\u015f. B\u00f6ylece d\u00fcnya gezer olmam\u0131\u015f bir yerde sabit olmu\u015f.Tanr\u0131 \u00dclgen bal\u0131klar\u0131n k\u0131m\u0131ldad\u0131klar\u0131nda d\u00fcnyaya su kaplamas\u0131n diye Mand\u0131 \u015fire’ye bal\u0131klar\u0131 denetleme g\u00f6revi vermi\u015f. Tanr\u0131 \u00dclgen, d\u00fcnyay\u0131 yaratt\u0131ktan sonra tepesi aya g\u00fcne\u015fe de\u011fen etekleri d\u00fcnyaya de\u011fme\u011fen b\u00fcy\u00fck Alt\u0131n Da\u011f\u0131n ba\u015f\u0131na ge\u00e7ip oturmu\u015f.D\u00fcnya alt\u0131 g\u00fcnde yarat\u0131lm\u0131\u015fd\u0131, yedinci g\u00fcnde ise Tanr\u0131 \u00dclgen uyumu\u015f kalm\u0131\u015fd\u0131. Uyand\u0131\u011f\u0131nda neler yaratt\u0131m diye bakt\u0131: Ayla g\u00fcne\u015fden ba\u015fka fazladan dokuz d\u00fcnya birer cehennem ile bir de yer yaratm\u0131\u015ft\u0131. G\u00fcnlerden bir g\u00fcn Tanr\u0131 \u00dclgen denizde y\u00fczen bir toprak par\u00e7ac\u0131\u011f\u0131 \u00fczerinde bir par\u00e7a kil g\u00f6rd\u00fc” insano\u011flu bu olsun, insana olsun baba.” dedi ve toprak \u00fcst\u00fcndeki kil birden insan oldu. Tanr\u0131 \u00dclgen bu ilk insana “Erlik” ad\u0131n\u0131 verdi ve onu karde\u015fi kabul etti. Ancak Erlik’in y\u00fcre\u011fi k\u0131skan\u00e7l\u0131k ve h\u0131rsla doluydu. Tanr\u0131 \u00dclgen gibi g\u00fc\u00e7l\u00fc ve yarat\u0131c\u0131 olmad\u0131\u011f\u0131 i\u00e7in \u00f6fkelendi.
\nTanr\u0131 \u00dclgen, kemikleri kam\u0131\u015ftan, etleri topraktan yedi insan yaratt\u0131. Erlik’in yaratt\u0131\u011f\u0131 d\u00fcnyaya zarar verece\u011fini d\u00fc\u015f\u00fcnerek insan\u0131 korumak \u00fczere Mand\u0131\u015fire adl\u0131 bir kahraman yaratt\u0131ktan sonra yedi insan\u0131n kulaklar\u0131ndan \u00fcfleyerek can, burunlar\u0131ndan \u00fcfleyerek ba\u015flar\u0131na ak\u0131l verdi.Tanr\u0131 \u00dclgen insanlar\u0131 idare etmek \u00fczere May-Tere’yi yaratt\u0131 ve onu insano\u011flunun ba\u015f\u0131na han yapt\u0131. Yakut’lardan (Saka) derlenen yarad\u0131l\u0131\u015f efsaneleri de Altay yard\u0131l\u0131\u015f destan\u0131n\u0131n yak\u0131n varyant\u0131 niteli\u011findedir . XIX.y\u00fczy\u0131l’da derlenen bu efsanelerin \u00e7e\u015fitli din ve k\u00fclt\u00fcrlerin etkilerini ta\u015f\u0131d\u0131klar\u0131 d\u00fc\u015f\u00fcn\u00fclmektedir.
\nAlp Er Tunga
\nSakalar d\u00f6nemine \u00e2it Alp Er Tunga ve \u015fu olmak \u00fczere iki destan tesbit edilmi\u015ftir. Alp Er Tunga, M.\u00d6. VII. y\u00fczy\u0131lda ya\u015fam\u0131\u015f kahraman ve \u00e7ok sevilen bir Saka h\u00fck\u00fcmdar\u0131d\u0131r. Alp Er Tunga Orta Asya’daki b\u00fct\u00fcn T\u00fcrk boylar\u0131n\u0131 birle\u015ftirerek h\u00e2kimiyeti alt\u0131na alm\u0131\u015f daha sonra Kafkaslar\u0131 a\u015farak Anadolu Suriye ve M\u0131s\u0131r’\u0131 fethetmi\u015f ve Saka devletini kurmu\u015ftur. Alp Er Tunga’n\u0131n hayat\u0131 sava\u015flarla ge\u00e7mi\u015ftir. Uzun s\u00fcre m\u00fccadele etti\u011fi iranl\u0131 Medlerin h\u00fck\u00fcmdar\u0131 Keyhusrev ‘in davetinde hile ile \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Alp Er Tunga ile iranl\u0131 Med h\u00fck\u00fcmdarlar\u0131 aras\u0131ndaki bu m\u00fccadelelerin hat\u0131ralar\u0131 uzun as\u0131rlar hem T\u00fcrkler hem iranl\u0131lar aras\u0131nda ya\u015fat\u0131lm\u0131\u015ft\u0131r. Alp Er Tunga, Asur kaynaklar\u0131nda Maduva, Heredot’ta Madyes, iran ve isl\u00e2m kaynaklar\u0131nda Efrasyab adlar\u0131yla an\u0131lmaktad\u0131r.
\nOrhun Yaz\u0131tlar\u0131nda “Dokuz O\u011fuzlar” aras\u0131nda “Er Tunga” ad\u0131na yap\u0131lan “yu\u011f” merasiminden s\u00f6z edilmektedir. Turfan \u015fehrinin bat\u0131s\u0131nda bulunan “Bezegelik” mabedinin duvar\u0131nda da Alp Er Tunga’n\u0131n kanl\u0131 resmi bulunmaktad\u0131r. “Divan \u00fc L\u00fcgat-it T\u00fcrk” \u00fcn yazar\u0131 Ka\u015fgarl\u0131 Mahmud’a ve ” Kutadgu Bilig” yazar\u0131 Yusuf Has Hacip’e g\u00f6re “Alp Er Tunga” iran destan\u0131 “\u015fehname” deki b\u00fcy\u00fck ve efsanev\u00ee Turan h\u00fck\u00fcmdar\u0131 “Efrasiyab”d\u0131r. Divan \u00fc L\u00fbgat-it T\u00fcrk’de Turan h\u00fck\u00fcmdarl\u0131\u011f\u0131n\u0131n merkezi olarak “Ka\u015fgar” \u015fehri g\u00f6sterilmektedir. isl\u00e2miyeti kabul etmi\u015f olan Karahanl\u0131 devleti h\u00fck\u00fcmdarlar\u0131 da kendilerinin “Efrasyap” s\u00fclalesinden geldiklerine inanm\u0131\u015flar ve bunu ifade etmi\u015flerdir. Mo\u011fol tarih\u00e7isi C\u00fcveyni de Uygur devletinin h\u00fck\u00fcmdarlar\u0131n\u0131n da Efrasyap soyundan oldu\u011funu yazmaktad\u0131r. \u015fecere-i Terakime’ye g\u00f6re Sel\u00e7uklu Sultanlar\u0131 kendilerini Efrasyab soyundan kabul ederlerdi. Sovyet Sosyalist Cumhuriyetler Birli\u011f\u0131inin da\u011f\u0131lmas\u0131ndan sonra ileti\u015fim kurmak imk\u00e2n\u0131 buldu\u011fumuz ve Ruslar\u0131n Yakut ad\u0131n\u0131 verdi\u011fi T\u00fcrk gurup asl\u0131nda kendilerine Saka dediklerini s\u00f6ylemi\u015flerdir. Tarih i\u00e7inde kayboldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz Saka T\u00fcrklerinin az da olsa bir b\u00f6l\u00fcm\u00fcn\u00fcn bug\u00fcn hayatiyetlerini s\u00fcrd\u00fcrmeleri pek \u00e7ok meselenin yeniden ara\u015ft\u0131r\u0131larak do\u011frular\u0131n ortaya \u00e7\u0131kmas\u0131na yard\u0131mc\u0131 olabilecektir.Tarih\u00e7i Mesud\u00ee de M.S. 7. y\u00fczy\u0131l\u0131n ba\u015f\u0131ndaki K\u00f6kt\u00fcrk hakan\u0131n\u0131n “Efrasyab” soyundan oldu\u011funu yazmaktad\u0131r. B\u00fct\u00fcn bu bilgilerden hareketle “Tunga Alp” le ilgili efsanelerin K\u00f6k T\u00fcrklerden \u00f6nce do\u011fu ve orta Tiyan\u015fan alan\u0131nda ya\u015fayan T\u00fcrkler aras\u0131nda meydana geldi\u011fini ve bu destan\u0131n daha sonralar\u0131 K\u00f6k T\u00fcrk ve Uygurlar aras\u0131nda ya\u015fayarak devam etti\u011fini g\u00f6stermektedir.Alp Er Tunga destan\u0131n\u0131n metni bu g\u00fcne ula\u015famam\u0131\u015ft\u0131r. Bir k\u0131sm\u0131ndan yukar\u0131da bahsetti\u011fimiz kaynaklarda bu de\u011ferli Saka h\u00fck\u00fcmdar\u0131 ve kahraman\u0131 hakk\u0131nda bilgiler ve bir de sagu (a\u011f\u0131t) tesbit edilmi\u015ftir:
\nAlp Er Tunga \u00d6ld\u00fc m\u00fc D\u00fcnya sahipsiz kald\u0131 m\u0131 Korkak \u00f6c\u00fcn\u00fc ald\u0131 m\u0131\u015fimdi y\u00fcrek y\u0131rt\u0131l\u0131r Felek yarar g\u00f6zettiGizli tuzak uzatt\u0131Be\u011flerbeyini kapt\u0131Ka\u00e7sa nas\u0131l kurtulurErler kurt gibi uludularH\u0131\u00e7k\u0131r\u0131p yaka y\u0131rtt\u0131larAc\u0131 seslerle ba\u011f\u0131rd\u0131larA\u011flamaktan g\u00f6zleri kapand\u0131Be\u011fler atlar\u0131n\u0131 yordularKayg\u0131 onlar\u0131 durdurduBenizleri y\u00fczleri sarard\u0131Safran s\u00fcr\u00fclm\u00fc\u015f gibi oldularKutadgu Bilig’de “Alp Er Tunga” hakk\u0131nda \u015fu bilgi verilmektedir: ” E\u011fer dikkat edersen g\u00f6r\u00fcrs\u00fcn ki d\u00fcnya beyleri aras\u0131nda en iyileri T\u00fcrk beyleridir. Bu T\u00fcrk beyleri aras\u0131nda ad\u0131 me\u015fhur ikbali a\u00e7\u0131k olan\u0131 Tonga Alp Er idi. O y\u00fcksek bilgiye ve \u00e7ok faziletlere sahip idi. Ne se\u00e7kin, ne y\u00fcksek, ne yi\u011fit adam idi ; zaten \u00e2lemde ferasetli insan bu d\u00fcnyaya h\u00e2kim olur. iranl\u0131lar ona Efrasiyap derler; bu Efrasiyap ak\u0131nlar haz\u0131rlay\u0131p \u00fclkeler zaptetmi\u015ftir. D\u00fcnyaya h\u00e2kim olmak ve onu idare etmek i\u00e7in pek \u00e7ok fazilet, ak\u0131l ve bilgi l\u00e2z\u0131md\u0131r. iranl\u0131lar bunu kitaba ge\u00e7irmi\u015flerdir.Kitapta olmasa onu kim tan\u0131rd\u0131.” Bug\u00fcnk\u00fc bilgilerimize g\u00f6re Alp Er Tunga ile ilgili en geni\u015f bilgi iran destan\u0131 \u015fehname’de tesbit edilmi\u015ftir. \u015fehname’nin ba\u015fl\u0131ca konular\u0131ndan biri iran -Turan sava\u015flar\u0131d\u0131r. Bu destana g\u00f6re en b\u00fcy\u00fck Turan kahraman\u0131 \u00f6nce \u015fehzade sonra h\u00fck\u00fcmdar olan Efrasyap’t\u0131r.\u015fehname’deki Alp Er Tunga ile ilgili bilgiler \u015f\u00f6yle \u00f6zetlenebilir:
\n“Turan \u015fehzadesi Efrasyap babas\u0131n\u0131n iste\u011fi \u00fczerine iran’a harp a\u00e7t\u0131. iki ordu Dihistan’da kar\u015f\u0131la\u015ft\u0131lar.Boyu servi, g\u00f6\u011fs\u00fc ve kollar\u0131 arslan gibi ve fil kadar kuvvetli olan Efrasyap, iranl\u0131’lar\u0131 yendi. iran padi\u015fah\u0131 Efrasyap’a esir d\u00fc\u015ft\u00fc. iran’\u0131n ilk intikam\u0131n\u0131 o zaman iran’a ba\u011fl\u0131 olan Kabil Padi\u015fah\u0131 Zal ald\u0131. Zal ba\u015far\u0131l\u0131 olmas\u0131na ra\u011fmen iran \u015fah\u0131n\u0131n \u00f6ld\u00fcr\u00fclmesini engelleyemedi. Efrasyab iran’\u0131 ele ge\u00e7irmek i\u00e7in yeni bir sava\u015f a\u00e7t\u0131. iran’\u0131n yeti\u015ftirdi\u011fi en b\u00fcy\u00fck kahramanlardan Zal o\u011flu R\u00fcstem Efrasyab’\u0131n \u00fczerine y\u00fcr\u00fcd\u00fc.. Efrasyab ile Zal o\u011flu R\u00fcstem aras\u0131nda bitmez t\u00fckenmez sava\u015flar yap\u0131ld\u0131. iran taht\u0131nda bulunan Keyk\u00e2vus, hem o\u011flu Siyavu\u015f’u hem de Zal o\u011flu R\u00fcstem’i dar\u0131ltt\u0131. Siyavu\u015f Efrasyap’a s\u0131\u011f\u0131nd\u0131 . Siyavu\u015f’un Turan’da bulundu\u011fu s\u0131rada evlendi\u011fi T\u00fcrk beyi Piran’\u0131n k\u0131z\u0131ndan bir o\u011flu oldu. Siyavu\u015f o\u011fluna babas\u0131 Keyhusrev’in ad\u0131n\u0131 verdi. Efrasyab uzun y\u0131llar Turan’da h\u00fck\u00fcmdarl\u0131k etti. iran’l\u0131lar Siyavu\u015f’un o\u011flu Keyhusrev’i ka\u00e7\u0131rarark iran taht\u0131na oturttular. Keyhusrev Zalo\u011flu R\u00fcstem’le i\u015fbirli\u011fi yapt\u0131 ve Turan ordular\u0131n\u0131 yendi. Keyhusrev ile Efrasyap defalarca sava\u015ft\u0131lar. Sonunda ordusuz kalan Efrasyap Keyhusrev’in adamlar\u0131 taraf\u0131ndan \u00f6ld\u00fcr\u00fcld\u00fc. \u015fehname’de Efrasyap ad\u0131yla an\u0131lan Turan h\u00fck\u00fcmdar\u0131 Alp Er Tunga’n\u0131n iran h\u00fck\u00fcmdarlar\u0131na s\u0131k s\u0131k yenildi\u011fi anlat\u0131lmaktad\u0131r. Ancak iran Turan sava\u015flar\u0131nda iran h\u00fck\u00fcmdarlar\u0131 s\u00fcrekli de\u011fi\u015fmi\u015f \u01314o y\u0131l ya\u015fad\u0131\u011f\u0131 rivayet edilen Alp Er Tunga ise m\u00fccadeleye devam etmi\u015ftir. Bu durum Efrasyap’\u0131n ba\u015far\u0131s\u0131z olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Ger\u00e7ek destan metni bulundu\u011fu takdirde bu destanla ilgili daha sa\u011fl\u0131kl\u0131 de\u011ferlendirmeler yap\u0131labilir g\u00f6r\u00fc\u015f\u00fcndeyim.
\n\u015eu Destan\u0131 :
\n\u015eu destan\u0131 M.\u00d6. 330-327 y\u0131llar\u0131ndaki olaylarla ba\u011flant\u0131l\u0131d\u0131r. Bu tarihlerde Makedonyal\u0131 iskender, iran’\u0131 ve T\u00fcrkistan’\u0131 istil\u00e2 etmi\u015fti. Bu d\u00f6nemde Saka h\u00fck\u00fcmdar\u0131n\u0131n ad\u0131 \u015fu idi. Bu Destan T\u00fcrklerin iskender’le m\u00fccadelelerini ve geriye \u00e7ekilmeleri anlat\u0131maktad\u0131r. Do\u011fuya \u00e7ekilmeyen 22 ailenin T\u00fcrkmen ad\u0131yla an\u0131lmalar\u0131 ile ilgili sebeb a\u00e7\u0131klay\u0131c\u0131 bir efsane de bu destan i\u00e7inde yer almaktad\u0131r. Ka\u015fgarl\u0131 Mahmud Divan \u00fc L\u00fcgat-it T\u00fcrk’de iskender’den Z\u00fclkarneyn olarak bahsetmektedir.Destan\u0131n tesbit edilebilen k\u0131sa metni \u015f\u00f6yle \u00f6zetlenebilir: iskender, T\u00fcrk memleketlerini almak \u00fczere harekete ge\u00e7ti\u011finde T\u00fcrkistan’da h\u00fck\u00fcmdar \u015fu isminde bir gen\u00e7ti. iskender’in gelip ge\u00e7ici bir ak\u0131n d\u00fczenledi\u011fine inan\u0131yordu.Bu sebeble de iskender’le sava\u015fmak yerine do\u011fuya \u00e7ekilme\u011fi uygun bulmu\u015ftu. iskender’in yakla\u015ft\u0131\u011f\u0131 haberi gelince kendisi \u00f6nde halk\u0131 da onu izleyerek do\u011fuya do\u011fru yol ald\u0131lar. Yirmi iki aile yurtlar\u0131n\u0131 b\u0131rakmak istemedikleri i\u00e7in do\u011fuya gidenlere kat\u0131lmad\u0131lar. Giden gurubun izlerini takip ederek onlara kat\u0131lmaya \u00e7al\u0131\u015fan iki ki\u015fi bu 22 ki\u015fiye rastlad\u0131. Bunlar birbirleriyle g\u00f6r\u00fc\u015f\u00fcp tart\u0131\u015ft\u0131lar. 22 ki\u015fi bu iki ki\u015fiye: “Erler iskender gelip ge\u00e7ici bir ki\u015fidir. Nas\u0131l olsa gelip ge\u00e7er , o s\u00fcrekli bir yerde kalamaz. Kal a\u00e7” dediler. Bekle , e\u011flen, dur anlam\u0131na gelen “Kala\u00e7” bu iki ki\u015finin soyundan gelen T\u00fcrk boyunun ad\u0131 oldu. iskender T\u00fcrk yurtlar\u0131na geldi\u011finde bu 22 ki\u015fiyi g\u00f6rd\u00fc ve T\u00fcrk’e benziyor anlam\u0131nda ” T\u00fcrk maned ” dedi.T\u00fcrkmenlerin atalar\u0131 bu 22 ki\u015fidir ve isimleri de iskender’in yukar\u0131daki s\u00f6z\u00fcnden kaynaklanm\u0131\u015ft\u0131r. Asl\u0131nda T\u00fcrkmenler, Kala\u00e7larla birlikte 24 boydur ama Kala\u00e7lar kendilerini ayr\u0131 kabul ederler. H\u00fck\u00fcmdar \u015fu Uygurlar\u0131n yan\u0131na gitti. Uygurlar gece bask\u0131n\u0131 yaparak iskender’in \u00f6nc\u00fclerini bozguna u\u011fratt\u0131lar.Sonra iskender ile \u015fu bar\u0131\u015ft\u0131lar. iskender Uygur \u015fehirlerini yapt\u0131rd\u0131 ve geri d\u00f6nd\u00fc. H\u00fck\u00fcmdar \u015fu da Balasagun’a d\u00f6nerek bug\u00fcn \u015fu ad\u0131yla an\u0131lan \u015fehri yapt\u0131rd\u0131 ve buraya bir t\u0131ls\u0131m koydurttu. Bug\u00fcn de leylekler bu \u015fehrin kar\u015f\u0131s\u0131na kadar gelir, fakat \u015fehri ge\u00e7ip gidemezler. Bu t\u0131ls\u0131m\u0131n etkisi h\u00e2l\u00e2 s\u00fcrmektedir.
\nBu destana g\u00f6re iskender T\u00fcrkistan’a geldi\u011finde T\u00fcrkmenlerin d\u0131\u015f\u0131ndaki T\u00fcrkler do\u011fuya \u00e7ekilmi\u015flerdi. iskender T\u00fcrkistanda mukavemetle kar\u015f\u0131la\u015fmam\u0131\u015f bu sebeble de ilerlememi\u015ftir. B\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00e7ad\u0131rlarda ya\u015fayan T\u00fcrkler iskender’in seferinden sonra \u015fehirler kurmu\u015f ve yerle\u015fik hayat\u0131 geli\u015ftirmi\u015flerdir.
\nHun – O\u011fuz Destan\u0131 :
\nO\u011fuz Ka\u011fan destan\u0131 M.\u00d6. 209-174 tarihleri aras\u0131nda h\u00fck\u00fcmdarl\u0131k yapm\u0131\u015f olan Hun h\u00fck\u00fcmdar\u0131 Mete’nin hayat\u0131 etraf\u0131nda \u015fekillenmi\u015ftir. B\u00fct\u00fcn T\u00fcrk destanlar\u0131nda oldu\u011fu gibi bu destan\u0131n da ilk \u015fekli g\u00fcn\u00fcm\u00fcze ula\u015fmam\u0131\u015ft\u0131r. Bug\u00fcn, elimizde O\u011fuz destan\u0131n\u0131n \u00fc\u00e7 varyant\u0131 bulunmaktad\u0131r. XIII ile XVI y\u00fczy\u0131llar aras\u0131nda Uygur harfleriyle yaz\u0131lm\u0131\u015f ve isl\u00e2miyetten \u00f6nceki inanc\u0131 yans\u0131tan varyant\u0131n ilk \u00f6rne\u011fi temsil etti\u011fi kabul edilebilir. XIV. y\u00fczy\u0131l ba\u015f\u0131nda yaz\u0131ld\u0131\u011f\u0131 bilinen Re\u015f\u00eededd\u00een’in C\u00e2mi\u00fct-Tev\u00e2rih adl\u0131 eserinde yer alan Fars\u00e7a O\u011fuz Ka\u011fan Destan\u0131 isl\u00e2m\u00ee varyantlar\u0131n ilkini temsil etmektedir. O\u011fuz Ka\u011fan Destan\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc varyant\u0131 ise XVII. y\u00fczy\u0131lda Eb\u00fc’l-Gaz\u00ee Bahad\u0131r Han taraf\u0131ndan T\u00fcrkmenler aras\u0131ndaki s\u00f6zl\u00fc rivayetlerden ve \u00f6nceki yazmalardan faydalanarak yaz\u0131lm\u0131\u015ft\u0131r.
\nO\u011fuz Ka\u011fan Destan\u0131n\u0131n isl\u00e2miyet \u00d6ncesi Rivayeti Ay Ka\u011fan’\u0131n y\u00fcz\u00fc g\u00f6k , a\u011fz\u0131 ate\u015f, g\u00f6zleri el\u00e2 ,sa\u00e7lar\u0131 ve ka\u015flar\u0131 kara perilerden daha g\u00fczel bir o\u011flu oldu. Bu \u00e7ocuk annesinden ilk s\u00fct\u00fc emdikten sonra konu\u015ftu ve \u00e7i\u011f et ,\u00e7orba ve \u015farap istedi.K\u0131rk g\u00fcn sonra b\u00fcy\u00fcd\u00fc ve y\u00fcr\u00fcd\u00fc. Ayaklar\u0131 \u00f6k\u00fcz aya\u011f\u0131 , beli kurt beli, omuzlar\u0131 samur omzu, g\u00f6\u011fs\u00fc ay\u0131 g\u00f6\u011fs\u00fc gibiydi. V\u00fccudu ba\u015ftan a\u015fa\u011f\u0131 t\u00fcyl\u00fcyd\u00fc. At s\u00fcr\u00fcleri g\u00fcder ve avlan\u0131rd\u0131. O\u011fuz’un ya\u015fad\u0131\u011f\u0131 yerde \u00e7ok b\u00fcy\u00fck bir orman vard\u0131. Bu ormanda \u00e7ok b\u00fcy\u00fck ve g\u00fc\u00e7l\u00fc bir gergedan ya\u015f\u0131yordu. Bir canavar gibi olan bu gergedan at s\u00fcr\u00fclerini ve insanlar\u0131 yiyordu. O\u011fuz cesur bir adamd\u0131. G\u00fcnlerden bir g\u00fcn bu gergadan\u0131 avlama\u011fa karar verdi. Karg\u0131, yay, ok, k\u0131l\u0131\u00e7 ve kalkan\u0131n\u0131 ald\u0131 ve ormana gitti. Bir geyik avlad\u0131 ve onu s\u00f6\u011f\u00fct dal\u0131 ile a\u011faca ba\u011flad\u0131 ve gitti. Tan a\u011far\u0131rken geldi\u011finde gergedan\u0131n geyi\u011fi alm\u0131\u015f oldu\u011funu g\u00f6rd\u00fc. Daha sonra O\u011fuz, avlad\u0131\u011f\u0131 bir ay\u0131y\u0131 alt\u0131n ku\u015fa\u011f\u0131 ile a\u011faca ba\u011flad\u0131 ve gitti. Tan a\u011far\u0131rken geldi\u011finde gergedan\u0131n ay\u0131y\u0131 da ald\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc. Bu sefer kendisi a\u011fac\u0131n alt\u0131nda bekledi. Gergedan geldi ve ba\u015f\u0131 ile O\u011fuz’un kalkan\u0131na vurdu. O\u011fuz karg\u0131 ile gergedan\u0131 \u00f6ld\u00fcrd\u00fc. K\u0131l\u0131c\u0131 ile ba\u015f\u0131n\u0131 kesti. Gergedan\u0131n barsaklar\u0131n\u0131 yiyen ala do\u011fan\u0131 da oku ile \u00f6ld\u00fcrd\u00fc ve ba\u015f\u0131n\u0131 kesti. G\u00fcnlerden bir g\u00fcn O\u011fuz Ka\u011fan Tanr\u0131ya yalvar\u0131rken karanl\u0131k bast\u0131. G\u00f6kten bir g\u00f6k \u0131\u015f\u0131k indi. G\u00fcne\u015fden ve aydan daha parlakt\u0131. Bu \u0131\u015f\u0131\u011f\u0131n i\u00e7inde aln\u0131nda kutup y\u0131ld\u0131z\u0131 gibi parlak bir ben bulunan \u00e7ok g\u00fczel bir k\u0131z duruyordu. Bu k\u0131z g\u00fcl\u00fcnce g\u00f6k tanr\u0131 da g\u00fcl\u00fcyor, k\u0131z a\u011flay\u0131nca g\u00f6k tanr\u0131 da a\u011fl\u0131yordu.O\u011fuz bu k\u0131z\u0131 sevdi ve bu k\u0131zla evlendi. G\u00fcnler ve gecelerden sonra bu k\u0131z \u00fc\u00e7 o\u011flan \u00e7ocuk do\u011furdu. \u00c7ocuklara G\u00fcn, Ay ve Y\u0131ld\u0131z isimlerini verdiler. O\u011fuz ormanda ava \u00e7\u0131kt\u0131\u011f\u0131 g\u00fcnlerden birinde g\u00f6l ortas\u0131nda bir a\u011fa\u00e7 g\u00f6rd\u00fc. A\u011fac\u0131n kovu\u011funda g\u00f6z\u00fc g\u00f6kten daha g\u00f6k, sa\u00e7\u0131 \u0131rmak gibi dalgal\u0131, inci gibi di\u015fli bir k\u0131z oturuyordu. Yery\u00fcz\u00fc halk\u0131 bu k\u0131z\u0131n g\u00fczelli\u011fini g\u00f6rse dayanamaz \u00f6l\u00fcyoruz derlerdi. O\u011fuz bu k\u0131z\u0131 sevdi ve onunla evlendi. G\u00fcnlerden gecelerden sonra O\u011fuz’un bu k\u0131zdan da \u00fc\u00e7 o\u011flu oldu. Bu \u00e7ocuklara G\u00f6k, Da\u011f ve Deniz isimlerini koydular.
\nO\u011fuz Ka\u011fan b\u00fcy\u00fck bir toy(\u015fenlik) verdi. K\u0131rk masa ve k\u0131rk s\u0131ra yapt\u0131rd\u0131.\u00c7e\u015fit \u00e7e\u015fit yemekler,\u015faraplar, tatl\u0131lar, k\u0131m\u0131zlar yediler ve i\u00e7tiler.Toydan sonra Beylere ve halka O\u011fuz Ka\u011fan \u015funlar\u0131 s\u00f6yledi:
\nBen sizlere ka\u011fan oldumAlal\u0131m yay ile kalkanNi\u015fan olsun bize buyanBozkurt olsun bize uranAv yerinde y\u00fcr\u00fcs\u00fcn kulanDana deniz, daha m\u00fcrenG\u00fcne\u015f bayrak g\u00f6k kur\u0131kanO\u011fuz Ka\u011fan bu toydan sonra d\u00fcnyan\u0131n d\u00f6rt bir taraf\u0131na el\u00e7ilerle \u015fu mektubu g\u00f6nderdi:” Ben Uygurlar\u0131n ka\u011fan\u0131y\u0131m ve yery\u00fcz\u00fcn\u00fcn d\u00f6rt k\u00f6\u015fesinin ka\u011fan\u0131 olmam gerekir. Sizden itaat dilerim. Kim benim emirlerime ba\u015f e\u011ferse, hediyelerini kabul eder ve onu dost edinirim. Kim ba\u015f e\u011fmezse, gazaba gelirim. Onu d\u00fc\u015fman sayar\u0131m. Onunla sava\u015f\u0131r ve yok ettiririm”. Yine o zamanlarda sa\u011f yanda bulunan Altun Ka\u011fan, O\u011fuz Ka\u011fan’a pek \u00e7ok alt\u0131n g\u00fcm\u00fc\u015f ve de\u011ferli ta\u015flar hediye etti ve ona itaat ederek dostluk kurdu. O\u011fuz Ka\u011fan\u0131n sol yan\u0131nda ise askerleri ve \u015fehirleri \u00e7ok olan Urum Ka\u011fan vard\u0131. Urum Ka\u011fan O\u011fuz Ka\u011fan\u0131 dinlemezdi. O\u011fuz Ka\u011fan’\u0131n isteklerini gene kabul etmedi. O\u011fuz Ka\u011fan gazaba geldi, bayra\u011f\u0131n\u0131 a\u00e7t\u0131 ve askerleriyle birlikte Urum Ka\u011fana do\u011fru y\u00fcr\u00fcd\u00fc.K\u0131rk g\u00fcn sonra Buz Da\u011f’\u0131n eteklerine geldi. \u00c7ad\u0131r\u0131n\u0131 kurdurdu ve sessizce uyudu. Tan a\u011far\u0131nca O\u011fuz Ka\u011fan\u0131n \u00e7ad\u0131r\u0131na g\u00fcne\u015f gibi bir \u0131\u015f\u0131k girdi.O \u0131\u015f\u0131ktan g\u00f6k t\u00fcyl\u00fc g\u00f6k yeleli b\u00fcy\u00fck bir erkek kurt \u00e7\u0131kt\u0131. Kurt: ” Ey O\u011fuz, sen Urum \u00fczerine y\u00fcr\u00fcmek istiyorsun; Ey O\u011fuz ben senin \u00f6n\u00fcnde y\u00fcr\u00fcyece\u011fim.”dedi. Bunun \u00fczerine O\u011fuz \u00e7ad\u0131r\u0131n\u0131 toplatt\u0131rd\u0131 ve ordusuyla birlikte kurdu izlediler. G\u00f6k t\u00fcyl\u00fc g\u00f6k yeleli b\u00fcy\u00fck erkek kurt itil M\u00fcren denizi yak\u0131n\u0131ndaki Kara da\u011f\u0131n ete\u011finde durdu. Urum Han\u0131n ordusu ile O\u011fuz Ka\u011fan\u0131n ordusu aras\u0131nda b\u00fcy\u00fck sava\u015f oldu. O\u011fuz Ka\u011fan sava\u015f\u0131 kazand\u0131, Urum Han\u0131n hanl\u0131\u011f\u0131n\u0131 ve halk\u0131n\u0131 ald\u0131.O\u011fuz Ka\u011fan ve askerleri G\u00f6k t\u00fcyl\u00fc ve g\u00f6k yeleli kurdu izleyerek itil \u0131rma\u011f\u0131na geldiler. O\u011fuz Ka\u011fan’\u0131n beylerinden Ulu\u011f Ordu bey itil \u0131rma\u011f\u0131n\u0131 ge\u00e7mek i\u00e7in a\u011fa\u00e7lardan sal yapt\u0131 ve b\u00f6ylece kar\u015f\u0131ya ge\u00e7tiler. O\u011fuz’un bu bulu\u015f ho\u015funa gitti\u011fi i\u00e7in bu Ulu\u011f Ordu Bey’e “K\u0131p\u00e7ak” ad\u0131n\u0131 verdi. G\u00f6k t\u00fcyl\u00fc g\u00f6k yeleli kurdu izleyerek yeniden yola devam ettiler. O\u011fuz Ka\u011fan’\u0131n \u00e7ok sevdi\u011fi alaca at\u0131 Buz Da\u011fa ka\u00e7t\u0131. O\u011fuz Ka\u011fan\u0131n \u00e7ok \u00fcz\u00fcld\u00fc\u011f\u00fcn\u00fc g\u00f6ren kahraman beylerinden biri Buz Da\u011fa \u00e7\u0131kt\u0131 ve dokuz g\u00fcn sonra alaca at\u0131 bularak geri d\u00f6nd\u00fc. O\u011fuz Ka\u011fan at\u0131n\u0131 ve karlarla \u00f6rt\u00fcnm\u00fc\u015f kahraman beyi g\u00f6r\u00fcnce \u00e7ok sevindi. At\u0131n\u0131 getiren bu beye: ” Sen buradaki beylere ba\u015f ol. Senin ad\u0131n ebediyen Karluk olsun.” dedi. Bir s\u00fcre ilerledikten sonra g\u00f6k t\u00fcyl\u00fc ve g\u00f6k yeleli erkek kurt durdu. \u00c7\u00fcr\u00e7et yurdu ad\u0131 verilen bu yerde \u00c7\u00fcr\u00e7etlerin ka\u011fan\u0131 ve halk\u0131 O\u011fuz Ka\u011fana boyun e\u011fmeyince b\u00fcy\u00fck sava\u015f oldu. O\u011fuz Ka\u011fan, \u00c7\u00fcr\u00e7et Ka\u011f\u0131n\u0131 yendi ve halk\u0131n\u0131 kendisine ba\u011flad\u0131. O\u011fuz Ka\u011fan, ordusunun \u00f6n\u00fcnde y\u00fcr\u00fcyen bu g\u00f6k t\u00fcyl\u00fc g\u00f6k yeleli erkek kurdla Hint, Tangut, Suriye, g\u00fcneyde Barkan gibi pek \u00e7ok yeri sava\u015farak kazand\u0131 ve yurduna katt\u0131. D\u00fc\u015fmanlar\u0131 \u00fcz\u00fcld\u00fc, dostlar\u0131 sevindi. Pek \u00e7ok ganimet ve atla evine d\u00f6nd\u00fc. G\u00fcnlerden bir g\u00fcn O\u011fuz Ka\u011fan\u0131n tecr\u00fcbeli bilge veziri Ulu\u011f Bey r\u00fcyas\u0131nda bir alt\u0131n yay ve \u00fc\u00e7 g\u00fcm\u00fc\u015f ok g\u00f6rd\u00fc. Alt\u0131n yay g\u00fcn do\u011fusundan g\u00fcn bat\u0131s\u0131na kadar uzan\u0131yordu. \u00dc\u00e7 g\u00fcm\u00fc\u015f ok da kuzeye do\u011fru gidiyordu.O\u011fuz Ka\u011fan bu r\u00fcyay\u0131 dinleyince yurdunu o\u011fullar\u0131 aras\u0131nda payla\u015ft\u0131rd\u0131.
\nK\u00f6kt\u00fcrk Destan\u0131
\nK\u00f6kt\u00fcrklerle ilgili tesbit edilen destan\u0131n iki farkl\u0131 rivayeti bulunmaktad\u0131r. \u00c7in kaynaklar\u0131nda tesbit edilen varyant “Bozkurt”, Eb\u00fc’l-G\u00e2zi Bahad\u0131r Han taraf\u0131ndan tesbit edilen varyant \u015fecere-i T\u00fcrk’te ise “Ergenekon” ad\u0131yla verilmi\u015ftir.
\nErgenekon Destan\u0131
\nMo\u011fol ilinde O\u011fuz Han soyundan il Han’\u0131n h\u00fck\u00fcmdarl\u0131\u011f\u0131 s\u0131ras\u0131nda Tatarlar\u0131n h\u00fck\u00fcmdar\u0131 Sevin\u00e7 Han Mo\u011fol \u00fclkesine sava\u015f a\u00e7t\u0131. ilhan’\u0131n idaresindeki orduyu K\u0131rg\u0131zlar ve di\u011fer boylardan da yard\u0131m alarak yendi. ilhan\u0131n \u00fclkesindeki herkesi \u00f6ld\u00fcrd\u00fcler. Yaln\u0131z il Han’\u0131nn k\u00fc\u00e7\u00fck o\u011flu K\u0131yan ve e\u015fi ile ye\u011feni N\u00fck\u00fcz ile e\u015fi ka\u00e7\u0131p kurtulmay\u0131 ba\u015fard\u0131lar.D\u00fc\u015fman\u0131n, onlar\u0131 bulamayaca\u011f\u0131 bir yere gitme\u011fe karar verdiler. Yaban\u00ee koyunlar\u0131n y\u00fcr\u00fcd\u00fc\u011f\u00fc bir yolu izleyerek y\u00fcksek bir da\u011f\u0131da dar bir ge\u00e7ite vard\u0131lar. Bu ge\u00e7itten ge\u00e7erek i\u00e7inde akar sular,p\u0131narlar, \u00e7e\u015fitli bitkiler, \u00e7ay\u0131rlar, meyva a\u011fa\u00e7lar\u0131, \u00e7e\u015fitli avlar\u0131n bulundu\u011fu bir yere gelince Tanr\u0131ya \u015f\u00fckrettiler ve burada kalma\u011fa karar verdiler. Da\u011f\u0131n doru\u011fu olan bu yere da\u011f kemeri anlam\u0131nda “Ergene” kelimesiyle “dik” anlam\u0131ndaki “Kon” kelimesini birle\u015ftirerek “Ergenekon” ad\u0131n\u0131 verdiler. K\u0131yan ve N\u00fck\u00fcz’\u00fcn o\u011fullar\u0131 \u00e7o\u011fald\u0131. D\u00f6rt y\u00fcz y\u0131l sonra kendileri ve s\u00fcr\u00fcleri o kadar \u00e7o\u011fald\u0131larki Ergenekon’a s\u0131\u011famad\u0131lar.Atalar\u0131n\u0131n buraya geldi\u011fi ge\u00e7itin yeri unutulmu\u015ftu.Ergenekon’un \u00e7evresindeki da\u011flarda ge\u00e7it arad\u0131lar. Bir demirci, da\u011f\u0131n demir k\u0131sm\u0131 eritirlerse yol a\u00e7\u0131labilece\u011fini s\u00f6yledi. Demirin bulundu\u011fu yere bir s\u0131ra odun, bir s\u0131ra k\u00f6m\u00fcr dizdiler ve ate\u015fi yakt\u0131lar. Yetmi\u015f yere koyduklar\u0131 yetmi\u015f k\u00f6r\u00fckle hep birden k\u00f6r\u00fcklediler.Demir eridi, y\u00fckl\u00fc bir deve ge\u00e7ecek kadar yer a\u00e7\u0131ld\u0131.ilhan’\u0131n soyundan gelen T\u00fcrkler yeniden g\u00fc\u00e7lenmi\u015f olarak eski yurtlar\u0131na d\u00f6nd\u00fcler, atalar\u0131n\u0131n intikam\u0131n\u0131 ald\u0131lar. Egenekondan \u00e7\u0131kt\u0131klar\u0131 g\u00fcn olan 21 martta her y\u0131l bayram yapt\u0131lar. Bu bayramda bir demir par\u00e7as\u0131n\u0131 k\u0131zd\u0131r\u0131rlar, demir k\u0131pk\u0131rm\u0131z\u0131 olunca \u00f6nce Hakan daha sonra beyler demiri \u00f6rs\u00fcn \u00fcst\u00fcne koyarak d\u00f6\u011ferler. Bug\u00fcn hem yeniden \u00f6zg\u00fcr hem de bahar bayram\u0131 olarak hala kutlanmaktad\u0131r.
\nUygur Destanlar\u0131
\nUygurlara \u00e2it T\u00fcreyi\u015f ve G\u00f6\u00e7 isimli iki destan par\u00e7as\u0131 tesbit edilmi\u015ftir.T\u00fcreyi\u015f par\u00e7as\u0131 \u00c7in kaynaklar\u0131ndan G\u00f6\u00e7 ise hem \u00c7in hem iran kaynaklar\u0131nda bulunmaktad\u0131r.
\nT\u00fcreyi\u015f Destan\u0131
\nEski Hun beylerinden birinin \u00e7ok g\u00fczel iki k\u0131z\u0131 vard\u0131. Bu bey k\u0131zlar\u0131 ile ancak Tanr\u0131lar\u0131n evlenebilece\u011fini d\u00fc\u015f\u00fcn\u00fcyordu. Bu sebeble \u00fclkesinin kuzey taraf\u0131nda y\u00fcksek bir kule yapt\u0131rarak iki g\u00fczel k\u0131z\u0131n\u0131 Tanr\u0131larla evlenmek \u00fczere buraya yerle\u015ftirdi. Bir s\u00fcre sonra kuleye gelen bir kurdun Tanr\u0131 oldu\u011fu d\u00fc\u015f\u00fcncesiyle k\u0131zlar bu kurtla evlendiler. Bu evlenmeden do\u011fan Dokuz O\u011fuzlar\u0131n sesi kurt sesine benzerdi.
\nG\u00f6\u00e7 Destan\u0131
\nUygurlar\u0131n yurdunda “Hulin” isimli bir da\u011f vard\u0131. Bu da\u011fdan Tu\u011fla ve Selenge isimli iki \u0131rmak \u00e7\u0131kard\u0131. Bir gece oradaki bir a\u011fac\u0131n \u00fczerine g\u00f6kten il\u00e2hi bir \u0131\u015f\u0131k indi. iki \u0131rmak aras\u0131nda ya\u015fayan halk bunu dikkkatle izlediler. A\u011fac\u0131n g\u00f6vdesinde \u015fi\u015fkinlik olu\u015ftu, il\u00e2hi \u0131\u015f\u0131k dokuz ay on g\u00fcn \u015fi\u015fkinlik \u00fczerinde durdu. A\u011fac\u0131n g\u00f6vdesi yar\u0131ld\u0131 ve i\u00e7inden be\u015f \u00e7ocuk g\u00f6r\u00fcnd\u00fc. Bu \u00fclkenin halk\u0131 bu \u00e7ocuklar\u0131 b\u00fcy\u00fctt\u00fc. En k\u00fc\u00e7\u00fckleri olan Bu\u011fu Han b\u00fcy\u00fcy\u00fcnce h\u00fck\u00fcmdar oldu. \u00dclke zengin halk mutlu oldu. \u00c7ok zaman ge\u00e7ti. Yulu\u011f Ti\u011fin isimli bir prens h\u00fck\u00fcmdar oldu. \u00c7inlilerle \u00e7ok sava\u015ft\u0131. Bu sava\u015flara son vermek i\u00e7in O\u011flu Gal\u0131 Tigini bir \u00c7in prensesi ile evlendirme\u011fe karar verdi. \u00c7inliler , prensese kar\u015f\u0131l\u0131k h\u00fck\u00fcmdardan Tanr\u0131 da\u011f\u0131n\u0131n ete\u011findeki Kutlu Da\u011f ad\u0131n\u0131 ta\u015f\u0131yan kayay\u0131 istediler. Gali Tigin kayay\u0131 verdi. \u00c7inliler kayay\u0131 g\u00f6t\u00fcrmek i\u00e7in kayan\u0131n etraf\u0131nda ate\u015f yakt\u0131lar, kaya k\u0131z\u0131nca \u00fczerine sirke d\u00f6kt\u00fcler. Ufak par\u00e7alara ayr\u0131lan kayay\u0131 arabalara koyarak \u00c7in’e ta\u015f\u0131d\u0131lar. Memleketteki b\u00fct\u00fcn ku\u015flar, hayvanlar kendi dilleriyle bu kayan\u0131n gidi\u015fine a\u011flad\u0131lar. Bundan yedi g\u00fcn sonra da Gali Tigin \u00f6ld\u00fc. K\u0131tl\u0131k ve kurakl\u0131k oldu . Yurtlar\u0131n\u0131 b\u0131rakarak g\u00f6\u00e7 etmek zorunda kald\u0131lar.
\nBuraya kadar k\u0131saca tan\u0131tma\u011fa \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z T\u00fcrklerin ilk d\u00f6nem edeb\u00ee eserleri olan Yarat\u0131l\u0131\u015f, Alp Er Tunga, \u015fu, O\u011fuz Ka\u011fan, Ergenekon, T\u00fcreyi\u015f ve G\u00f6\u00e7 destanlar\u0131 bug\u00fcnk\u00fc b\u00fct\u00fcn T\u00fcrk Cumhuriyet ve Topluluklar\u0131n\u0131n ortak destanlar\u0131 olarak kabul edilmektedir. B\u00fcy\u00fck bir ihtimalle XV. y\u00fczy\u0131lda yaz\u0131ya ge\u00e7irildi\u011fi kabul edilen “Dede Korkut Hik\u00e2yeleri” nin Hun-O\u011fuz Destan d\u00e2iresinden ayr\u0131lm\u0131\u015f destan par\u00e7as\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fc olduk\u00e7a yayg\u0131nd\u0131r. Dede Korkut Hik\u00e2yeleri ve bu hik\u00e2yelerin hem anlat\u0131c\u0131s\u0131 hem de kahramanlar\u0131ndan biri olan Dede Korkut b\u00fct\u00fcn T\u00fcrk d\u00fcnyas\u0131nda ortak olarak tan\u0131nan s\u00f6zl\u00fc ve yaz\u0131l\u0131 gelenekte ya\u015fat\u0131lan \u00f6nemli eserlerden biridir. T\u00fcrklerin X. y\u00fczy\u0131lda b\u00fcy\u00fck kitleler halinde isl\u00e2miyeti kabul etmelerinden ve O\u011fuzlar\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fcn bat\u0131ya bug\u00fcnk\u00fc Anadolu topraklar\u0131na g\u00f6\u00e7melerinden sonra gerek Orta Asyada gerek Anadolu , Balkanlar ve Orta Do\u011fuda, T\u00fcrkler farkl\u0131 siyas\u00ee birlikler i\u00e7inde ya\u015fam\u0131\u015flard\u0131r. X. y\u00fczy\u0131ldan sonra te\u015fekk\u00fcl eden destanlardan K\u00f6ro\u011flu d\u0131\u015f\u0131ndakiler T\u00fcrk topluluk ve guruplar\u0131n\u0131n ileti\u015fimleri \u00f6l\u00e7\u00fcs\u00fcnde yayg\u0131nla\u015fm\u0131\u015ft\u0131r. K\u00f6ro\u011flu destan\u0131 XVI. y\u00fczy\u0131lda Anadolu’da te\u015fekk\u00fcl etmi\u015f ve hemen hemen b\u00fct\u00fcn T\u00fcrk d\u00fcnyas\u0131 taraf\u0131ndan benimsenmi\u015f ve \u00e7e\u015fitlenerek ya\u015fat\u0131lmaktad\u0131r.
\n\u0130sl\u00e2miyetin Kabul\u00fcnden Sonraki T\u00fcrk Destanlar\u0131 Karahanl\u0131 h\u00fck\u00fcmdar\u0131 Satuk Bu\u011fra Han X. y\u00fczy\u0131lda isl\u00e2miyeti resmen devlet dini olarak kabul etmi\u015ftir. isl\u00e2miyetten sonra ilk te\u015fekk\u00fcl eden destan da bu h\u00fck\u00fcmdar\u0131n isl\u00e2miyeti kabul ve yaymak i\u00e7in yapt\u0131\u011f\u0131 m\u00fccadelelerin efsanelerle zenginle\u015ftirilerek anlat\u0131m\u0131yla do\u011fmu\u015ftur. Bu destan\u0131n bir elyazmas\u0131nda bulunan metni k\u0131saca \u015f\u00f6yle \u00f6zetlenebilir :
\nSatuk Bu\u011fra Han Destan\u0131
\nHz. Muhammed kanatl\u0131 at\u0131 Burak’\u0131n s\u0131rt\u0131nda g\u00f6klere y\u00fckseldi\u011fi “Mir\u00e2c Gecesinde” g\u00f6k katlar\u0131nda kendinden \u00f6nceki peygamberleri g\u00f6r\u00fcr. Bunlar aras\u0131nda birini tan\u0131yamaz ve Cebrail’e bunun kim oldu\u011funu sorar.
\nCebrail :
\n” Bu peygamber de\u011fildir. Bu sizin \u00f6l\u00fcm\u00fcn\u00fczden \u00fc\u00e7 as\u0131r sonra d\u00fcnyaya inecek olan bir ruhtur. T\u00fcrkistan’da sizin dininizi yayacak olan bu ruh ” Abd\u00fclkerim Satuk Bu\u011fra Han” ad\u0131n\u0131 alacakt\u0131r.” Hz. Muhammed yery\u00fcz\u00fcne d\u00f6nd\u00fckten sonra herg\u00fcn isl\u00e2miyeti T\u00fcrk \u00fclkesine yayacak olan bu insan i\u00e7in dua etti. Hz. Muhammed’in arkada\u015flar\u0131 da bu ruhu g\u00f6rmek istediler. Hz. Muhammed dua etti. Ba\u015flar\u0131nda T\u00fcrk ba\u015fl\u0131klar\u0131 bulunan sil\u00e2hl\u0131, k\u0131rk atl\u0131 g\u00f6r\u00fcnd\u00fc. Satuk Bu\u011fra Han ve arkada\u015flar\u0131 sel\u00e2m verip uzakla\u015ft\u0131lar. Bu olaydan \u00fc\u00e7 as\u0131r sonra Satuk Bu\u011fra Han, Ka\u015fgar Sultan\u0131n\u0131n o\u011flu olarak d\u00fcnyaya geldi. Satuk Bu\u011fra Han\u0131n do\u011fdu\u011fu g\u00fcn yer sars\u0131lm\u0131\u015f, mevsim k\u0131\u015f oldu\u011fu halde bah\u00e7eler , \u00e7ay\u0131rlar \u00e7i\u00e7eklerle \u00f6rt\u00fclm\u00fc\u015ft\u00fc. Falc\u0131lar bu \u00e7ocu\u011fun b\u00fcy\u00fcy\u00fcnce m\u00fcsl\u00fcman olaca\u011f\u0131n\u0131 s\u00f6yleyerek \u00f6ld\u00fcr\u00fclmesini isterler. Satuk Bu\u011fra Han\u0131, annesi : ” M\u00fcsl\u00fcman oldu\u011fu zaman \u00f6ld\u00fcr\u00fcrs\u00fcn\u00fcz.” diyerek \u00f6l\u00fcmden kurtar\u0131r.
\nSatuk Bu\u011fra Han \u01312 ya\u015f\u0131nda arkada\u015flar\u0131yla birlikte ava \u00e7\u0131kma\u011fa ba\u015flar. Avda olduklar\u0131 g\u00fcnlerden birinde ka\u00e7an bir tav\u015fan\u0131n arkas\u0131ndan h\u0131zla ko\u015farken arkada\u015flar\u0131ndan uzakla\u015f\u0131r. Ka\u00e7an tav\u015fan durur ve bir ihtiyar insan g\u00f6r\u00fcn\u00fcm\u00fc kazan\u0131r.Satuk Bu\u011fra Han’\u0131n sonradan H\u0131z\u0131r oldu\u011funu anlad\u0131\u011f\u0131 bu ya\u015fl\u0131 ki\u015fi ona m\u00fcsl\u00fcman olmas\u0131n\u0131 \u00f6\u011f\u00fctler ve isl\u00e2miyeti anlat\u0131r. Satuk Bu\u011fra, Ka\u015fgar h\u00fck\u00fcmdar\u0131 olan amcas\u0131ndan isl\u00e2miyeti kabul etmesini ister. Ka\u015fgar Han\u0131, m\u00fcsl\u00fcman olmayaca\u011f\u0131n\u0131 s\u00f6yler. Satuk Bu\u011fra Han’\u0131n i\u015faretiyle yer yar\u0131l\u0131r ve h\u00fck\u00fcmdar topra\u011fa g\u00f6m\u00fcl\u00fcr. Satuk Bu\u011fra Han h\u00fck\u00fcmdar olur ve b\u00fct\u00fcn T\u00fcrk \u00fclkeleri onun idaresinde isl\u00e2miyeti kabul ederler. Satuk Bu\u011fra Han, \u00f6mr\u00fcn\u00fc m\u00fcsl\u00fcmanl\u0131\u011f\u0131 yaymak i\u00e7in m\u00fccadele ile ge\u00e7irmi\u015ftir. Menkabelere g\u00f6re Satuk Bu\u011fra Han’\u0131n d\u00fc\u015fmana uzat\u0131ld\u0131\u011f\u0131nda k\u0131rk ad\u0131m uzayan bir k\u0131l\u0131c\u0131 varm\u0131\u015f ve sava\u015f\u0131rken etraf\u0131na ate\u015fler sa\u00e7\u0131yormu\u015f. 96 ya\u015f\u0131nda Tanr\u0131dan davet alm\u0131\u015f bu sebeble Ka\u015fgar’a d\u00f6nm\u00fc\u015f ve hastalanarak burada \u00f6lm\u00fc\u015ft\u00fcr.
\nManas Destan\u0131
\nK\u0131rg\u0131z T\u00fcrkleri aras\u0131nda do\u011fan Manas destan\u0131 Kazak-K\u0131rg\u0131z T\u00fcrk k\u00fclt\u00fcr d\u00e2iresi i\u00e7inde bug\u00fcn de b\u00fct\u00fcn canl\u0131l\u0131\u011f\u0131 ile ya\u015famaktad\u0131r. Bu destan\u0131n XI ile XII. y\u00fczy\u0131llarda meydana geldi\u011fi d\u00fc\u015f\u00fcn\u00fclmektedir. Destan\u0131n kahraman\u0131 Manas da, O\u011fuz Ka\u011fan destan\u0131n\u0131n isl\u00e2m\u00ee rivayetindeki ve Satuk Bu\u011fra Han gibi isl\u00e2miyeti yaymak i\u00e7in m\u00fccadele eden bir kahramand\u0131r. B\u00f6yle olmakla beraber Manas destan\u0131nda isl\u00e2miyet \u00f6ncesi T\u00fcrk k\u00fclt\u00fcr , inan\u00e7 ve kabullerinin tamam\u0131n\u0131 g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Baz\u0131 varyantlar\u0131 4oo.ooo m\u0131sra olan Manas destan\u0131 T\u00fcrk-Bozk\u0131r medeniyetinin Kazak -K\u0131rg\u0131z d\u00e2iresinin k\u00fclt\u00fcr belgeseli niteli\u011findedir.
\nCengiz-n\u00e2me
\nOrtaasya’da ya\u015fayan T\u00fcrk boylar\u0131 aras\u0131nda XIII. y\u00fczy\u0131lda do\u011fup geli\u015fmi\u015ftir. Cengizn\u00e2me Mo\u011fol h\u00fck\u00fcmdar\u0131 Cengiz’in hayat\u0131, ki\u015fili\u011fi ve fetihleri ile ilgili olarak Cengiz’in o\u011fullar\u0131 taraf\u0131ndan idare edilen T\u00fcrkler taraf\u0131ndan meydana getirilmi\u015ftir. Orta Asya’da ya\u015fayan T\u00fcrkler \u00f6zellikle de Ba\u015fkurd, Kazak ve K\u0131rg\u0131z T\u00fcrkleri, Cengiz destan\u0131n\u0131 \u00e7ok severek g\u00fcn\u00fcm\u00fcze kadar ya\u015fatm\u0131\u015flard\u0131r. Cengiz-n\u00e2me’de, Cengiz bir T\u00fcrk kahraman\u0131 olarak kabul edilmekte ve hik\u00e2ye T\u00fcrk tarihi gibi anlat\u0131lmaktad\u0131r. Cengiz, Uygur T\u00fcreyi\u015f destan\u0131n\u0131n kahramanlar\u0131 gibi g\u00fcn \u0131\u015f\u0131\u011f\u0131 ile Kurt-Tanr\u0131’n\u0131n \u00e7ocu\u011fu olarak do\u011far. Cengiz-n\u00e2me, Mo\u011fol Hanlar\u0131n\u0131n destan\u00ee tarihi olarak kabul edildi\u011finden tarih ara\u015ft\u0131r\u0131c\u0131lar\u0131n\u0131n da dikkatini \u00e7ekmi\u015ftir. XVII. y\u00fczy\u0131lda Orta Asya T\u00fcrk\u00e7esinin de\u011ferli yazar\u0131 Eb\u00fc’l G\u00e2zi Bahad\u0131r Han, “\u015fecere-i T\u00fcrk” adl\u0131 eserinde “Cengiz-N\u00e2me”nin \u01317 varyant\u0131n\u0131 tesbit etti\u011fini s\u00f6ylemektedir. Bu bilgi, bu destan\u0131n, Orta Asya’daki T\u00fcrkler aras\u0131ndaki yayg\u0131nl\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Orta Asya T\u00fcrkleri, Cengiz’i isl\u00e2m kahraman\u0131 olarak da g\u00f6rm\u00fc\u015fler ve ona kutsall\u0131k atfetmi\u015flerdir. Bat\u0131daki T\u00fcrkler taraf\u0131ndan ise Cengiz hi\u00e7 sevilmemi\u015ftir. Arap tarih\u00e7ilerinin, bu h\u00fck\u00fcmdar\u0131 isl\u00e2m d\u00fc\u015fman\u0131 olarak g\u00f6stermeleri ve tarih\u00ee olaylar onun sevilmemesinde etkili olmu\u015ftur. Mo\u011follar\u0131n Anadoluya sald\u0131rgan bi\u00e7imde gelip ortal\u0131\u011f\u0131 yak\u0131p y\u0131kmalar\u0131, Ba\u011fdat’\u0131n \u00f6nce H\u00fcl\u00e2gu daha sonra Timurlenk taraf\u0131ndan yak\u0131l\u0131p y\u0131k\u0131lmas\u0131, Timurlenk’in Y\u0131ld\u0131r\u0131m Beyaz\u0131d’la sebebsiz sava\u015f\u0131 gibi tarihi ger\u00e7ekler, Cengiz’in de di\u011fer Mo\u011follar gibi sevilmemesine sebeb olmu\u015ftur. Cengiz-N\u00e2me bat\u0131da ya\u015fayan T\u00fcrkler’in haf\u0131za ve g\u00f6n\u00fcllerinde yer almam\u0131\u015ft\u0131r. “Cengiz-N\u00e2me”nin Orta Asya T\u00fcrkleri aras\u0131nda bir di\u011fer ad\u0131 da ” D\u00e2st\u00e2n-\u0131 Nesl-i Cengiz Han”d\u0131r.
\nEdige
\nBu destanda XIII y\u00fczy\u0131lda Hazar denizi k\u0131y\u0131s\u0131nda kurulan Alt\u0131nordu Hanl\u0131\u011f\u0131n\u0131n XV. y\u00fczy\u0131lda Timurlular taraf\u0131ndan y\u0131k\u0131l\u0131\u015f\u0131 anlat\u0131lmaktad\u0131r. Destan\u0131n ad\u0131, Alt\u0131nordu Han\u0131 ve bu destan\u0131n kahraman\u0131 Edige Mirza Bahad\u0131r’a atfen verilmi\u015ftir. Edige Mirza Bahad\u0131r’\u0131n devletini ayakta tutabilmek i\u00e7in yapt\u0131\u011f\u0131 b\u00fcy\u00fck m\u00fccadeleler, \u00f6l\u00fcm\u00fcnden sonra XV. y\u00fczy\u0131lda destan haline getirilmi\u015ftir. 1820’y\u0131l\u0131ndan itibaren yaz\u0131ya ge\u00e7irilen Edige destan\u0131n\u0131n Kazak-K\u0131rg\u0131z, K\u0131r\u0131m, Nogay, T\u00fcrkmen, Kara Kalpak, Ba\u015fk\u0131rt olmak \u00fczere alt\u0131 riv\u00e2yeti tesbit edilmi\u015ftir \u00c7e\u015fitli T\u00fcrk guruplar aras\u0131nda Alp Er Tunga ve O\u011fuz Ka\u011fan gibi ilk T\u00fcrk destanlar\u0131n\u0131n izlerini ta\u015f\u0131yan T\u00fcrk kahramanl\u0131k dt\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc temsil eden burada bahsi ge\u00e7enler kadar yayg\u0131nla\u015fmam\u0131\u015f ortak edebiyat gelene\u011fi i\u00e7inde yer almam\u0131\u015f pek \u00e7ok ba\u015fka destan \u00f6rne\u011fi bulunmaktad\u0131r. Osmanl\u0131 sahas\u0131nda destandan hik\u00e2yeye ge\u00e7i\u015fte ara t\u00fcrler olarak da nitelendirilen \u00e7ok tan\u0131nm\u0131\u015f ve bir \u00e7ok T\u00fcrk topluluklar\u0131nca da bilinen K\u00f6ro\u011flu \u00f6rne\u011fi yan\u0131nda daha s\u0131n\u0131rl\u0131 alanlarda tesbit edilen Dani\u015fmendname , Battalname gibi ilgi \u00e7ekici \u00f6rnekler de bulunmaktad\u0131r.
\nBattal-N\u00e2me
\nBu destan\u0131n kahraman\u0131 T\u00fcrkler aras\u0131nda Battal G\u00e2zi ad\u0131yla benimsenmi\u015f bir Arap sava\u015fc\u0131s\u0131d\u0131r. As\u0131l destan, VIII. y\u00fczy\u0131lda, Emev\u00ee’lerin h\u0131r\u0131st\u0131yanlarla yapt\u0131klar\u0131 sava\u015flarda b\u00fcy\u00fck kahramanl\u0131klar g\u00f6stermi\u015f Abdullah isimli bir ki\u015fiyle ilgili olarak do\u011fmu\u015ftur. Battal arap\u00e7a kahraman demektir, Battal G\u00e2zi, Arap kahraman\u0131na verilen unvanlard\u0131r. T\u00fcrklerin m\u00fcsl\u00fcman olmalar\u0131ndan sonra Battal G\u00e2zi destan tipi T\u00fcrkle\u015ftirilmi\u015f \u00f6nceki destan epizotlar\u0131yla zenginle\u015ftirilmi\u015f ve anlat\u0131m gelene\u011fi i\u00e7ine al\u0131nm\u0131\u015ft\u0131r. XII ve XIII y\u00fczy\u0131llarda Battal-N\u00e2me ad\u0131 ile ve nesir bi\u00e7imi yaz\u0131ya ge\u00e7irilmi\u015ftir. Hik\u00e2yeci \u00e2\u015f\u0131klar\u0131n repertuarlar\u0131nda da yer alm\u0131\u015ft\u0131r.Seyyid Battal ad\u0131yla da an\u0131lan bu kahraman hem \u00e7ok bilgili, \u00e7ok dindar ve c\u00f6mertdir. M\u00fcsl\u00fcm\u00fcnl\u0131\u011f\u0131 yaymak i\u00e7in yapt\u0131\u011f\u0131 m\u00fccadelelerde insanlar\u0131n yan\u0131nda b\u00fcy\u00fcc\u00fc, cad\u0131 ve dev gibi ola\u011fan\u00fcst\u00fc g\u00fc\u00e7lerle de sava\u015f\u0131r. ” A\u015fkar Devz\u00e2de” isimli at\u0131 da kendisi gibi kahramand\u0131r. Arap, Fars ve T\u00fcrklerin X-XX. y\u00fczy\u0131llar aras\u0131nda olu\u015fturduklar\u0131 ortak isl\u00e2m k\u00fclt\u00fcr d\u00e2iresinin \u00fcr\u00fcnlerinden biri olmakla beraber Orta Asya’da ya\u015fayan T\u00fcrk guruplar aras\u0131na da yay\u0131larak T\u00fcrk kabul ve de\u011ferleriyle kayna\u015fm\u0131\u015ft\u0131r.
\nD\u00e2ni\u015fmendn\u00e2me
\nAnadolunun fethini ve bu m\u00fccadelenin kahramanlar\u0131n\u0131 anlatan, X11. y\u00fczy\u0131lda s\u00f6zl\u00fc olarak \u015fekillenen X111. y\u00fczy\u0131lda yaz\u0131ya ge\u00e7irilen isl\u00e2m\u00ee T\u00fcrk destanlar\u0131ndand\u0131r. Dani\u015fmendn\u00e2me’de hik\u00e2ye edilen olaylar\u0131n tarihi ger\u00e7eklere uygunlu\u011fu, kahramanlar\u0131n\u0131n ya\u015fam\u0131\u015f T\u00fcrk beyleri olmalar\u0131ndan, Anadolu co\u011frafyas\u0131n\u0131n ger\u00e7ek isimleriyle an\u0131lmas\u0131ndan dolay\u0131 uzun s\u00fcre tarih kitab\u0131 olarak nitelendirilmi\u015ftir. K\u00f6ro\u011flu metni destan ad\u0131yla an\u0131lmakla ve baz\u0131 destan\u00ee niteliklere de sahib olmakla birlikte XX. y\u00fczy\u0131lda Anadolu’dan derlenen \u00f6rnekleri daha \u00e7ok halk hik\u00e2yesi gelene\u011fine yak\u0131nd\u0131r. Anadolu’da hik\u00e2yeci \u00e2\u015f\u0131klar taraf\u0131ndan 24 kol halinde anlat\u0131lan hik\u00e2yesinin \u00f6zeti k\u0131saca \u015f\u00f6yledir :
\nK\u00f6ro\u011flu Destan\u0131
\nBolu beyi, g\u00fcvendi\u011fi seyislerinden biri olan Yusuf’a : ” \u00c7ok h\u00fcnerli ve de\u011ferli bir at bul .” emrini verir. Seyis Yusuf, uzun s\u00fcre Bolu beyinin iste\u011fine uygun bir at arar. B\u00fcy\u00fcd\u00fcklerinde istenen niteliklere sahip olaca\u011f\u0131na inand\u0131\u011f\u0131 iki tay bulur ve bunlar\u0131 sat\u0131n al\u0131r. Bolu beyi bu zay\u0131f taylar\u0131 g\u00f6r\u00fcnce \u00e7ok k\u0131zar ve seyis Yusuf’un g\u00f6zlerine mil \u00e7ekilmesini emreder. G\u00f6zleri k\u00f6r edilen ve i\u015finden kovulan Yusuf, s\u0131ska taylarla birlikte evine d\u00f6ner. O\u011flu Ru\u015fen Ali’ye verdi\u011fi talimatlarla taylar\u0131 b\u00fcy\u00fct\u00fcr. Babas\u0131 k\u00f6r oldu\u011fu i\u00e7in K\u00f6ro\u011flu takma ad\u0131yla an\u0131lan Ru\u015fen Ali, babas\u0131n\u0131n iste\u011fine g\u00f6re atlar\u0131 yeti\u015ftirir. Taylardan biri ola\u011fan\u00fcst\u00fc bir at haline gelir ve K\u0131rat ad\u0131 verilir. K\u0131rat da destan kahraman\u0131 K\u00f6ro\u011flu kadar \u00fcnlenir. Seyis Yusuf, Bolu beyinden intikam almak i\u00e7in g\u00f6zlerini a\u00e7acak ve onu g\u00fc\u00e7l\u00fc k\u0131lacak \u00fc\u00e7 sihirli k\u00f6p\u00fc\u011f\u00fc i\u00e7mek \u00fczere o\u011flu ile birlikte p\u0131nara gider. Ancak, K\u00f6ro\u011flu babas\u0131na getirmesi gereken bu k\u00f6p\u00fckleri kendisi i\u00e7er, yi\u011fitlik, \u015f\u00e2irlik ve sonsuz g\u00fc\u00e7 kazan\u0131r. Babas\u0131 kaderine r\u0131za g\u00f6sterir ancak o\u011fluna mutlaka intikam\u0131n\u0131 almas\u0131n\u0131 s\u00f6yler. K\u00f6ro\u011flu \u00c7aml\u0131bel’e yerle\u015fir, \u00e7evresine yi\u011fitler toplar ve babas\u0131n\u0131n intikam\u0131n\u0131 al\u0131r. Hayat\u0131n\u0131 yoksul ve \u00e7aresizlere yard\u0131m ederek ge\u00e7irir. Halk inanc\u0131na g\u00f6re sil\u00e2h icat edilince mertlik bozuldu demi\u015f k\u0131rklara kar\u0131\u015fm\u0131\u015ft\u0131r. \u00c7e\u015fitli d\u00f6nemlere ve farkl\u0131 siy\u00e2s\u00ee birlikler sahip T\u00fcrk gurublar\u0131 aras\u0131nda tesbit edilen T\u00fcrk destanlar\u0131n\u0131n k\u0131saca tan\u0131t\u0131m\u0131 ve \u00f6zeti bu kadard\u0131r. Bu destan metinleri incelendi\u011finde hepsinde ilk T\u00fcrk destan\u0131 O\u011fuz Ka\u011fan destan\u0131n\u0131n izleri bulundu\u011fu g\u00f6r\u00fcl\u00fcr. Bu destan par\u00e7alar\u0131 T\u00fcrk d\u00fcnyas\u0131n\u0131n ortak tarih\u00ee d\u00f6nem hat\u0131ralar\u0131n\u0131 aksettiren ilk edeb\u00ee \u00fcr\u00fcnler olarak da \u00f6nem ve de\u011fer ta\u015f\u0131rlar. Bir g\u00fcn bu par\u00e7alardan hareketle Fin destan\u0131 Kalavala gibi de\u011ferli m\u00fckemmel bir T\u00fcrk destan\u0131n\u0131 yaz\u0131labilirse \u00e7e\u015fitli kaynaklarda da\u011f\u0131n\u0131k olarak bulunan malzeme daha anlaml\u0131 hale gelebilir kanaatindeyim.<\/p>\n","protected":false},"excerpt":{"rendered":"
T\u00dcRK DESTANLARI B\u00fct\u00fcn d\u00fcnya edebiyatlar\u0131nda oldu\u011fu gibi T\u00fcrk Edebiyat\u0131n\u0131n da ilk \u00f6rnekleri destanlard\u0131r. T\u00fcrk edebiyat gelene\u011fi i\u00e7inde “destan” terimi birden fazla naz\u0131m \u015fekli ve t\u00fcr\u00fc i\u00e7in kullan\u0131lm\u0131\u015f ve kullan\u0131lmaktad\u0131r. Eski T\u00fcrk Edebiyat\u0131 naz\u0131m \u015fekillerinden mesnevilerin bir b\u00f6l\u00fcm\u00fc ve manzum hik\u00e2yeler, Anonim edebiyatta ve \u00c2\u015f\u0131k edebiyat\u0131nda ko\u015fma veya m\u00e2ni d\u00f6rtl\u00fckleri ile yaz\u0131lan veya s\u00f6ylenen ferd\u00ee, sosyal,tarihi, …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1403,1405],"tags":[1991,1990,1994,1903,1988,1993,1992,1995,1989],"class_list":["post-673","post","type-post","status-publish","format-standard","hentry","category-odevler","category-turkce-odevleri","tag-alp-er-tunga-destani","tag-destan","tag-ergenekon-destani","tag-iskender","tag-islamiyet-oncesi-ve-islamiyet-sonrasi-turk-destanlari","tag-kokturk-destani","tag-su-destani","tag-tureyis-destani","tag-turk-edebiyati"],"_links":{"self":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/posts\/673","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/comments?post=673"}],"version-history":[{"count":0,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/posts\/673\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/media?parent=673"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/categories?post=673"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.islamidavet.com\/kutuphane\/wp-json\/wp\/v2\/tags?post=673"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}