{"id":1285,"date":"2013-02-12T09:57:19","date_gmt":"2013-02-12T07:57:19","guid":{"rendered":"http:\/\/tehlikedekidiller.com\/?p=1285"},"modified":"2013-03-05T13:02:18","modified_gmt":"2013-03-05T11:02:18","slug":"pagan-dini-baglaminda-britanya-druidizmi-ve-turk-samanizmi","status":"publish","type":"post","link":"https:\/\/tehlikedekidiller.com\/?p=1285","title":{"rendered":"PAGAN D\u0130N\u0130 BA\u011eLAMINDA BR\u0130TANYA DRU\u0130D\u0130ZM\u0130 VE T\u00dcRK \u015eAMAN\u0130ZM\u0130"},"content":{"rendered":"
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N\u00fckhet Okutan\u00a0<\/em><\/strong><\/a>[i]<\/sup>,\u00a0<\/strong><\/strong>Hacettepe \u00dcniversitesi<\/strong><\/p>\n<\/div>\n

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 <\/p>\n

BRITISH DRUIDRY AND TURKIC SHAMANISM<\/p>\n<\/div>\n<\/div>\n<\/div>\n

IN THE CONTEXT OF PAGAN RELIGION<\/strong><\/p>\n

\u0411\u0420\u0418\u0422\u0410\u041d\u0421\u041a\u0418\u0419 \u0414\u0420\u0423\u0418\u0414\u0418\u0417\u041c \u0418 \u0422\u042e\u0420\u041a\u0421\u041a\u0418\u0419 \u0428\u0410\u041c\u0410\u041d\u0418\u0417\u041c <\/strong><\/p>\n

\u0412 \u041a\u041e\u041d\u0422\u0415\u041a\u0421\u0422\u0415 \u041f\u0410\u0413\u0410\u041d\u0418\u0417\u041c\u0410 (\u042f\u0417\u042b\u0427\u0415\u0421\u0422\u0412\u0410)<\/strong><\/p>\n


\n<\/strong>Abstract<\/strong><\/em> <\/em><\/em><\/p>\n

This article represents Celtic Druidry and Turkic Shamanism together within the phenomenon of paganism. Although both of these belief systems are under the impression of monotheistic religions such as Islam and Christianity today, they are still breathing. When Druidry and Turkic shamanism are compared, it can be seen that, both Celtic and Turkic peoples’ perceptions of earthly living and the life after death are similar to each other.<\/p>\n

Keywords:<\/strong><\/em> <\/em>Paganism, Celtic religion, Druid, shaman, kam, ritual, hereafter, Tengri.<\/p>\n

\u0410\u043d\u043d\u043e\u0442\u0430\u0446\u0438\u044f<\/strong><\/em> <\/em><\/strong><\/p>\n

\u0421\u0442\u0430\u0442\u044c\u044f \u0440\u0430\u0441\u0441\u043c\u0430\u0442\u0440\u0438\u0432\u0430\u0435\u0442 \u043a\u0435\u043b\u044c\u0442\u0441\u043a\u0438\u0439 \u0434\u0440\u0443\u0438\u0434\u0438\u0437\u043c \u0438 \u0442\u044e\u0440\u043a\u0441\u043a\u0438\u0439 \u0448\u0430\u043c\u0430\u043d\u0438\u0437\u043c \u0432 \u0440\u0430\u043c\u043a\u0430\u0445 \u0444\u0435\u043d\u043e\u043c\u0435\u043d\u0430 \u043f\u0430\u0433\u0430\u043d\u0438\u0437\u043c\u0430 (\u044f\u0437\u044b\u0447\u0435\u0441\u0442\u0432\u0430). \u0412\u043e\u043f\u0440\u0435\u043a\u0438 \u043c\u043d\u0435\u043d\u0438\u044e \u043e \u0442\u043e\u043c, \u0447\u0442\u043e \u0434\u0430\u043d\u043d\u044b\u0435 \u0440\u0435\u043b\u0438\u0433\u0438\u043e\u0437\u043d\u044b\u0435 \u0441\u0438\u0441\u0442\u0435\u043c\u044b \u0432 \u043d\u0430\u0448\u0438 \u0434\u043d\u0438 \u043f\u0440\u0435\u0442\u0435\u0440\u043f\u0435\u0432\u0430\u044e\u0442 \u0441\u0435\u0440\u044c\u0435\u0437\u043d\u043e\u0435 \u0432\u043b\u0438\u044f\u043d\u0438\u0435 \u0441\u043e \u0441\u0442\u043e\u0440\u043e\u043d\u044b \u043c\u043e\u043d\u043e\u0442\u0435\u0438\u0441\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u0445 \u043a\u043e\u043d\u0444\u0435\u0441\u0441\u0438\u0439, \u0442\u0430\u043a\u0438\u0445 \u043a\u0430\u043a \u0438\u0441\u043b\u0430\u043c \u0438 \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u0442\u0432\u043e, \u043e\u043d\u0438 \u0432\u0441\u0435 \u0435\u0449\u0435 \u0436\u0438\u0432\u044b. \u041f\u0440\u0438 \u0441\u0440\u0430\u0432\u043d\u0438\u0442\u0435\u043b\u044c\u043d\u043e\u043c \u0430\u043d\u0430\u043b\u0438\u0437\u0435 \u0442\u044e\u0440\u043a\u0441\u043a\u043e\u0433\u043e \u0448\u0430\u043c\u0430\u043d\u0438\u0437\u043c\u0430 \u0438 \u043a\u0435\u043b\u044c\u0442\u0441\u043a\u043e\u0433\u043e \u0434\u0440\u0443\u0438\u0434\u0438\u0437\u043c\u0430 \u043e\u0442\u0447\u0435\u0442\u043b\u0438\u0432\u043e \u043f\u0440\u043e\u0441\u043c\u0430\u0442\u0440\u0438\u0432\u0430\u044e\u0442\u0441\u044f \u0430\u043d\u0430\u043b\u043e\u0433\u0438\u0438 \u0432 \u043e\u0431\u043b\u0430\u0441\u0442\u0438 \u0432\u043e\u0441\u043f\u0440\u0438\u044f\u0442\u0438\u044f \u043a\u0435\u043b\u044c\u0442\u0430\u043c\u0438 \u0438 \u0442\u044e\u0440\u043a\u0441\u043a\u0438\u043c\u0438 \u043d\u0430\u0440\u043e\u0434\u0430\u043c\u0438 \u0436\u0438\u0437\u043d\u0438 \u043d\u0430 \u0437\u0435\u043c\u043b\u0435 \u0438 \u0431\u044b\u0442\u0438\u044f \u043f\u043e\u0441\u043b\u0435 \u0441\u043c\u0435\u0440\u0442\u0438.<\/p>\n

\u041a\u043b\u044e\u0447\u0435\u0432\u044b\u0435 \u0441\u043b\u043e\u0432\u0430<\/strong><\/em>:<\/em><\/strong> \u044f\u0437\u044b\u0447\u0435\u0441\u0442\u0432\u043e, \u043a\u0435\u043b\u044c\u0442\u0441\u043a\u0430\u044f \u0440\u0435\u043b\u0438\u0433\u0438\u044f, \u0434\u0440\u0443\u0438\u0434, \u0448\u0430\u043c\u0430\u043d, \u043a\u0430\u043c, \u0440\u0438\u0442\u0443\u0430\u043b, \u0434\u0430\u043b\u0435\u0435, \u0422\u0435\u043d\u0433\u0440\u0438<\/p>\n

\u00d6zet
\n<\/strong>Bu makale, Kelt Druidizmi ve T\u00fcrk \u015eamanizmini paganizm olgusu i\u00e7inde bir arada sunmaktad\u0131r. G\u00fcn\u00fcm\u00fczde bu her iki inan\u00e7 sistemi de \u0130slam ve Hristiyanl\u0131k gibi tektanr\u0131l\u0131 dinlerin etkisi alt\u0131nda olsa da, hala nefes almaktad\u0131r. Druidizm ve T\u00fcrk \u015eamanizmi kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda g\u00f6r\u00fclecektir ki, Keltik ve T\u00fcrki halklar\u0131n d\u00fcnya hayat\u0131na ve \u00f6l\u00fcmden sonraki ya\u015fama dair alg\u0131lar\u0131 benzerdir.<\/p>\n

Anahtar Kelimeler: <\/strong>Paganizm, Kelt dini, Druid, \u015faman, kam, rit\u00fcel, ahiret, Tengri.<\/p>\n

Paganizm, ister insan, ister hayvan, toprak, bitki ya da kaya olsun; ya\u015fayan her ruhun kutsall\u0131\u011f\u0131na ve do\u011faya duyulan sayg\u0131ya dayanan \u00e7ok eski bir inan\u00e7 sistemidir. The Oxford English Dictionary Pagan<\/em> s\u00f6zc\u00fc\u011f\u00fcn\u00fc iki \u015fekilde a\u00e7\u0131klamaktad\u0131r:<\/p>\n

1) D\u00fcnyadaki temel dinlerin hi\u00e7birine ait olmayan dini inan\u00e7lar\u0131 savunan ki\u015fi.
\n2) Eskiden Hristiyanlarca, Hristiyanl\u0131\u011fa inanmayan bir ki\u015fiyi tan\u0131mlamak i\u00e7in kullan\u0131l\u0131rd\u0131 (The Oxford English Dictionary<\/em> 2006: 1049). Paganizm, kutsal do\u011fan\u0131n ritmiyle uyum i\u00e7inde ya\u015famak olarak bi\u00e7imlendirilmi\u015ftir ve bir lit\u00fcrjiye ba\u011fl\u0131 de\u011fildir. Bu inan\u00e7 sistemine g\u00f6re t\u00fcm varl\u0131klar ayn\u0131 zincirin halkalar\u0131d\u0131r, bu nedenle t\u00fcm do\u011fa kutsanm\u0131\u015ft\u0131r. Paganizm, insanlar\u0131n do\u011faya \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc reddeder. \u0130badet i\u00e7in kamusal bir bina g\u00f6stermez. \u0130badethanesi ya da tap\u0131na\u011f\u0131 ormanlar, tepeler, deniz k\u0131y\u0131lar\u0131 ya da ma\u011faralard\u0131r. Bir anlamda, ibadethanesi t\u00fcm do\u011fad\u0131r. Ayr\u0131ca pagan rit\u00fcelleri s\u0131kl\u0131kla mevsim d\u00f6n\u00fcmlerinde, ay\u0131n evrelerinde ve insan ya\u015fant\u0131s\u0131ndaki do\u011fum, evlilik ve \u00f6l\u00fcm gibi belirli ge\u00e7i\u015f d\u00f6nemlerinde d\u00fczenlenir. \u00d6zellikle ay\u0131n, insanlar\u0131n hayatlar\u0131na, tar\u0131ma ve avc\u0131l\u0131\u011fa b\u00fcy\u00fck bir bir etkisi oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/p>\n

\"\"<\/a><\/p>\n

The Religion of The Ancient Celts<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131nda MacCulloch \u015f\u00f6yle demektedir: \u201cDa\u011fl\u0131lar (\u0130sko\u00e7yal\u0131lar), daha iyi bir hasat olaca\u011f\u0131 umuduyla tohumlar\u0131 ay\u0131n b\u00fcy\u00fcd\u00fc\u011f\u00fc evrede atarlar. Benzer ok\u00fclt<\/em> sebeplerle Britanya\u2019da, ay\u0131n b\u00fcy\u00fcd\u00fc\u011f\u00fc evrede hamile kalman\u0131n bir erkek \u00e7ocuk do\u011furmaya, k\u00fc\u00e7\u00fclen evrede ger\u00e7ekle\u015fen hamileliklerin k\u0131z \u00e7ocuk do\u011furmaya neden olaca\u011f\u0131na, sonraki evrelerde yap\u0131lan do\u011fumlar\u0131n ise tehlikeli oldu\u011funa inan\u0131l\u0131r. Koyun ve inekler yeni ay evresinde kesilmelidir, yoksa etleri azal\u0131r; fakat turbalar son d\u00f6rd\u00fcn evresinde kesilmelidir aksi takdirde nemli kal\u0131r ve duman etkisi yayar. Bu fikirler bizi ay\u0131n sadece bir zaman \u00f6l\u00e7\u00fcs\u00fc olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc de\u011fil, geli\u015fme ve \u00e7\u00f6kme s\u00fcre\u00e7lerine g\u00fc\u00e7l\u00fc etkileri oldu\u011funa inan\u0131ld\u0131\u011f\u0131 zamanlara g\u00f6t\u00fcrmektedir.\u201d (MacCulloch, 1911: 177).<\/p>\n

Bu inan\u00e7 sistemi t\u00fcm d\u00fcnyada \u00f6zellikle de yerliler aras\u0131nda g\u00f6zlenebilir. Paganizm ayr\u0131ca cinsiyetlerin e\u015fitli\u011fine derinlemesine vurgu yapmaktad\u0131r. Paganlar tanr\u0131sal olan\u0131 hem mask\u00fclen hem de feminen ilahlar arac\u0131l\u0131\u011f\u0131yla \u00e7e\u015fitli yollarla onurland\u0131r\u0131p sayg\u0131 g\u00f6stermi\u015flerdir. Halklar\u0131n panteonlar\u0131nda bu a\u00e7\u0131k\u00e7a g\u00f6r\u00fclebilir.<\/p>\n

Tektanr\u0131l\u0131 dinler Paganizme kar\u015f\u0131 olumsuz ve tehdit edici bir yakla\u015f\u0131m i\u00e7indedirler. Ancak denilebilir ki, Pagan inan\u00e7lar\u0131 d\u00fcnyada her zaman ya\u015fat\u0131lm\u0131\u015ft\u0131r. The Religion of The Ancient Celts<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131nda MacCulloch \u015f\u00f6yle a\u00e7\u0131kl\u0131yor: \u201cZaman intikam\u0131n\u0131 ald\u0131. Paganizm g\u00f6\u00e7\u00fcp gitti\u011finde halk rit\u00fcellerinin \u00e7o\u011fu ve b\u00fcy\u00fc kalmaya devam etti, cahil zihinler \u00fcst\u00fcnde nesiller boyunca en az Hristiyan rahipli\u011fi kadar g\u00fcc\u00fc olan bilge kad\u0131nlar ya da cad\u0131lar taraf\u0131ndan uyguland\u0131.\u201d (1911: 318). Ayr\u0131ca Bonwick, Britanya\u2019da Druidizmin y\u0131llar boyu ya\u015fad\u0131\u011f\u0131na dair ayd\u0131nlatmalar yapmaktad\u0131r. Bonwick, Irish Druids and Old Irish Religion <\/em>adl\u0131 \u00e7al\u0131\u015fmas\u0131nda, 1703\u2019te yaz\u0131lan Western Islands<\/em>\u2019\u0131n yazar\u0131 olan Martin\u2019e yer verir: \u201c1703\u2019te Western Islands<\/em>\u2019\u0131 yazan Martin, kendi zaman\u0131nda Bat\u0131 Adalar\u0131\u2019ndaki her k\u00f6kl\u00fc ailenin, g\u00f6revi gelece\u011fe dair bilgi vermek ve resmi ve dini t\u00fcm sorunlarda karar almak olan bir Druid rahibi bulundurdu\u011funu anlat\u0131r.\u201d (Bonwick, 2008: 21).<\/p>\n

\"\"<\/a><\/p>\n

T\u00fcm bu d\u00fc\u015f\u00fcnceler kesinlikle do\u011fru ve makuld\u00fcr \u00e7\u00fcnk\u00fc hem Britanyal\u0131 hem de T\u00fcrk\u00ee halklar, kendilerinin Druidizme ya da \u015eamanizme mensup olduklar\u0131n\u0131 s\u00f6ylesin veya s\u00f6ylemesin, hala kendilerine has pagan k\u00f6kenli rit\u00fcellerini s\u00fcrd\u00fcrmektedirler. \u00d6rne\u011fin, tektanr\u0131l\u0131 dinlerin ciddi bir etkisi olsa da, \u015eamanizm \u00f6zellikle T\u00fcrk-Tatar halklar\u0131nda \u00e7ok iyi korunmu\u015ftur. M\u00fcsl\u00fcmanl\u0131ktan Evvel T\u00fcrk Dinleri \u015eamanizm <\/em>adl\u0131 \u00e7al\u0131\u015fmas\u0131nda Y\u00f6r\u00fck\u00e2n \u015f\u00f6yle der: \u201cK\u0131rg\u0131zlar \u2018Bismillah\u2019 diyerek ate\u015fe bir par\u00e7a ya\u011f atarlar.\u201d (2009: 63).<\/p>\n

T\u00fcrk halklar\u0131ndaki temel \u015faman inan\u00e7lar\u0131 \u00f6zellikle kad\u0131nlar aras\u0131nda ve lo\u011fusal\u0131k d\u00f6nemlerinde, \u00e7ocuk bak\u0131m\u0131nda, hastal\u0131klarda, cenaze t\u00f6renlerinde, ya\u011fmur dualar\u0131nda g\u00f6r\u00fcl\u00fcr ve bu inan\u00e7lar hala s\u00fcrd\u00fcr\u00fclmektedir. Ayr\u0131ca dilek a\u011fa\u00e7lar\u0131 ve dilek dilemek i\u00e7in \u00e7aput ba\u011flamak T\u00fcrk k\u00fclt\u00fcr\u00fcnde olduk\u00e7a yayg\u0131nd\u0131r. Bunun yan\u0131 s\u0131ra hayvan kurban etmek, do\u011faya sayg\u0131 g\u00f6stermek, ata ruhlar\u0131ndan yard\u0131m ummak, birinin \u00f6l\u00fcm\u00fcn\u00fcn ard\u0131ndan yemek pi\u015firmek, baz\u0131 do\u011fa\u00fcst\u00fc varl\u0131klara inanmak, yeme i\u00e7meden \u00f6nce ate\u015fe i\u00e7ecek ya da yiyecek sunmak, al\u00e2metleri ve d\u00fc\u015fleri yorumlamak, astrolojiye ve b\u00fcy\u00fcye inanmak, kimi da\u011flara, a\u011fa\u00e7lara ve nehirlere kutsal anlamlar atfetmek, t\u00fcm T\u00fcrk halklar\u0131nda var olan en temel \u015faman inan\u00e7lar\u0131d\u0131r.<\/p>\n

\"\"<\/a>

Kaynak: http:\/\/en.tuva.asia\/?do=search<\/p><\/div>\n

Bunlar g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, farkl\u0131 yollar ve gelenekler izleseler de, hem Druidler, hem de \u015eamanlar ayn\u0131 pagan din\u00ee sisteminin par\u00e7alar\u0131d\u0131r. Druidler ve \u015eamanlardan ayr\u0131 olarak neredeyse t\u00fcm yerli halklar kendi ruhsal liderlerine sahiptir. Bu anlamda Druidler, K\u0131z\u0131lderililerin sihirbaz hekim<\/em>iyle ya da Eskimolar\u0131n Angekok<\/em>lar\u0131yla <\/em>kar\u015f\u0131la\u015ft\u0131r\u0131labilir (Bonwick, 2008: 13). Bonwick ayr\u0131ca ilgin\u00e7 bir ba\u011fa da i\u015faret eder:<\/p>\n

\u201cHimerlus \u0130skitli olmas\u0131na ra\u011fmen Grekleri \u00e7ok iyi tan\u0131yan bilge Abaris\u2019ten \u015fu tan\u0131mlamayla bahseder: \u2018Abaris, elinde tuttu\u011fu yayla ve omzuna as\u0131l\u0131 bir sadakla; v\u00fccudu ekose bir kuma\u015fa sar\u0131lm\u0131\u015f halde ve ayak tabanlar\u0131ndan beline kadar uzanan bir pantolon giymi\u015f olarak Atina\u2019ya geldi.\u2019 Cicero bir Hiperboreal\u0131 olarak tan\u0131nmas\u0131na ra\u011fmen Do\u011fa gizlerinin bilgisine sahip olan Divitiacus\u2019u tan\u0131yordu. Bunlar dinlerini ve ok ba\u015fl\u0131 harflerini Asur-Sami fatihlerine vermi\u015f olan bilge adamlar\u0131n d\u00f6l\u00fc, Babil ovalar\u0131na Turanl\u0131 serseriler olarak inen ve Keldani inan\u00e7lar\u0131 M\u0131s\u0131r\u2019a ve hatta Avrupa\u2019ya yay\u0131lan Tartar \u00fclkesinden \u0130skitler olabilir miydi?\u201d (2008: 30).<\/p>\n

Maier de MS 3. y\u00fczy\u0131lda yazar Diogenes Laertius\u2019a ait bir g\u00f6zleme yer vermektedir. The Celts <\/em>adl\u0131 \u00e7al\u0131\u015fmas\u0131nda \u015f\u00f6yle belirtir: \u201cPerslerin, der, kendi magi<\/em>si vard\u0131r, Babillilerin ve Asurlular\u0131n Keldani<\/em>leri <\/em>(m\u00fcneccim, b\u00fcy\u00fcc\u00fc), Hintlilerin gimnosofist<\/em>leri ve Keltlerin de bilinen Druid<\/em>leri vard\u0131r.\u201d ( 2003: 61).<\/p>\n

Ge\u00e7ti\u011fimiz y\u0131llarda Birle\u015fik Krall\u0131k\u2019ta Pagan toplumuyla ilgili baz\u0131 \u00f6nemli geli\u015fmeler ger\u00e7ekle\u015fmi\u015ftir. \u00d6rne\u011fin, Druidizm Britanya\u2019da binlerce y\u0131l\u0131n ard\u0131ndan ilk kez resmi bir din olarak tan\u0131nd\u0131. The Telegraph <\/em>1 Ekim 2010\u2019da Dini \u0130\u015fler Muhabiri Martin Beckford taraf\u0131ndan olay\u0131 \u015f\u00f6yle duyurdu: \u201cDruid Network\u2019\u00fcn kurucusu Emma Restall Orr; \u2018Vak\u0131flar Komisyonu (The Charity Commission) bug\u00fcn art\u0131k Pagan, animist ve \u00e7oktanr\u0131l\u0131 dinlere kar\u015f\u0131 daha b\u00fcy\u00fck<\/p>\n

\"\"<\/a>

Kaynak: BBC<\/p><\/div>\n

bir anlay\u0131\u015f i\u00e7indedir, b\u00f6ylece bu az\u0131nl\u0131ktaki dinlerden di\u011fer gruplar -tescil i\u00e7in kar\u015f\u0131la\u015ft\u0131klar\u0131 finansal ve kamusal fayda kriteri, vak\u0131flar olarak sa\u011flanan- bizim de i\u00e7inde bulundu\u011fumuz bu<\/p>\n

\u00f6nc\u00fc gruptan daha k\u0131sa bir s\u00fcre i\u00e7inde tescil bulabilmelidir,\u2019 diye ekledi.\u201d Ayr\u0131ca BBC Haber\u2019 de The Council of British Druid Orders<\/em>\u2019\u0131n ba\u015fkan\u0131 Arthur Pendragon\u2019un ifadesini aktard\u0131: \u201cBiz bu adalar\u0131n yerel dinini ar\u0131yoruz \u2013bu yeni bir din de\u011fil, en eski dinlerden biri.\u201d<\/p>\n

MacCulloch\u2019\u0131n g\u00f6r\u00fc\u015fleri de burada \u00e2n\u0131lmal\u0131d\u0131r: \u201cDruidizm, Kelt dininden ba\u011f\u0131ms\u0131z bir bi\u00e7imsel sistem de\u011fildi. T\u00fcm Kelt dininin zeminini olu\u015fturuyordu, bir di\u011fer ifadeyle, bu dinin ta kendisiydi.\u201d (1911: 301). Elbette modern Druidizm pek \u00e7ok farkl\u0131l\u0131k g\u00f6stermektedir. Fakat bunun ana sebebi, eski Druidlerin hi\u00e7bir yaz\u0131l\u0131 belge b\u0131rakmam\u0131\u015f olmalar\u0131d\u0131r. \u00c7\u00fcnk\u00fc e\u011fer yazarlarsa, hikayeler ve uygulamalar\u0131n mistik de\u011ferlerini kaybedece\u011fine inan\u0131yorlard\u0131. Orta \u00c7a\u011f boyunca bu \u00f6yk\u00fcler rahipler taraf\u0131ndan derlendi ve yaz\u0131ya ge\u00e7irildi ve bu nedenle Hristiyan etkisinden dolay\u0131 orijinalliklerini yitirdiler. MacCulloch \u015f\u00f6yle a\u00e7\u0131klar: \u201cKutsal ilahilerinin yaz\u0131ya ge\u00e7irilmesine izin veremezlerdi; fakat ilahi ya da duan\u0131n ba\u015far\u0131s\u0131n\u0131n, s\u00f6zc\u00fcklerin do\u011fru kullan\u0131m\u0131 ve ba\u015fkalar\u0131na s\u00f6ylerken uygulanan gizlili\u011fe ba\u011fl\u0131 oldu\u011fu her yerde gelenek oldu\u011fu \u00fczere, ilahilerini gizlilik i\u00e7inde \u00f6\u011frettiler.\u201d (MacCulloch, 1911: 304). Ayr\u0131ca artalan\u0131 da doldurmaktad\u0131r: \u201cBunlar soyut doktrinler olduklar\u0131 i\u00e7in de\u011fil, de\u011ferlerini kaybedecekleri i\u00e7in ve e\u011fer fazla yay\u0131l\u0131rlarsa tanr\u0131lar k\u0131zaca\u011f\u0131 i\u00e7in gizli tutuluyordu.\u201d (MacCulloch, 1911: 304).<\/p>\n

Fakat modern Paganlar taraf\u0131ndan bug\u00fcn hala s\u00fcrd\u00fcr\u00fclen baz\u0131 gelenekler ve rit\u00fceller vard\u0131r. \u00d6rne\u011fin, mevsimsel festivalleri kutlamak gibi. Bu Kelt k\u00f6kenli festivaller Samhain, Imbolc, Beltaine <\/em>ve Lughnasad<\/em>\u2019d\u0131r. \u00d6zellikle 1 \u015eubattaki Imbolc<\/em>\u2019un ve 1 A\u011fustostaki Lughnasad\u2019\u0131n, pek \u00e7ok pastoral toplum i\u00e7in bereket baz\u0131nda \u00f6nemli oldu\u011fu s\u00f6ylenebilir. \u00c7\u00fcnk\u00fc Imbolc bahar\u0131n ilk kutlamas\u0131d\u0131r ve ayn\u0131 zamanda kuzulama d\u00f6nemidir. Koyunlar s\u00fct verir, kardelenler y\u00fczlerini g\u00f6sterir ve g\u00fcnler uzamaya ba\u015flar. Ayr\u0131ca Lughnasad da olduk\u00e7a dikkate de\u011ferdir \u00e7\u00fcnk\u00fc hasat kutlamas\u0131 ve bereket festivalidir. T\u00fcm pagan k\u00f6kenli toplumlarda bahar\u0131n ba\u015flang\u0131c\u0131yla ilgili baz\u0131 benzer kutlamalar g\u00f6rebiliriz. T\u00fcrk halklar\u0131 taraf\u0131ndan her y\u0131l 21 Martta kutlanan Nevruz buna \u00f6rnektir. Nevruz yeni g\u00fcn anlam\u0131na gelir ve do\u011fal d\u00f6ng\u00fc i\u00e7erisinde yeni y\u0131l\u0131n ba\u015flang\u0131c\u0131n\u0131 temsil eder. \u00d6rne\u011fin, Sibiryal\u0131 Hakas halk\u0131 Nevruz\u2019u \u00c7\u0131l Paz\u0131 <\/em>(Y\u0131l Ba\u015f\u0131), yeni y\u0131l\u0131n ilk g\u00fcn\u00fc olarak adland\u0131rmaktad\u0131r.<\/p>\n

Druidizmi a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmak i\u00e7in, ilk \u00f6nce Druid kelimesinin ne anlama gelebilece\u011fini a\u00e7\u0131klamak gerekir. MacCulloch bize \u015f\u00f6yle anlat\u0131r: \u201cPliny, \u2018Druid\u2019 ad\u0131n\u0131n Druid \u00f6\u011fretisindeki me\u015fe k\u00fclt\u00fcnden t\u00fcremi\u015f, Yunanca bir unvan oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyordu. Halbuki bu kelime tamamen saf bir bi\u00e7imde Keltik bir kelimeydi ve b\u00fcy\u00fck ihtimalle b\u00fcy\u00fcc\u00fc ve en yayg\u0131n \u015fekliyle sihirbaz doktor anlam\u0131na geldi\u011fi gibi, Druid \u2018bilen ki\u015fi\u2019 olarak g\u00f6r\u00fcl\u00fcyordu. Bu ad\u0131n Galya\u2019ya mensup hali b\u00fcy\u00fck ihtimalle druis <\/em>idi, eski \u0130rlanda dilinde ise drai <\/em>olarak s\u00f6yleniyordu. Kelimenin \u0130rlanda ve \u0130sko\u00e7ya\u2019daki Gaelic dilindeki (Kelt\u00e7e) modern formlar\u0131 olan, drui <\/em>ve draoi <\/em>ise \u2018b\u00fcy\u00fcc\u00fc\u2019 manas\u0131na gelmektedir.\u201d (MacCulloch, 1911: 293). Druidler bunun yan\u0131 s\u0131ra son derece sayg\u0131n filozoflard\u0131. Bu konuyla ilgili, The Celts <\/em>adl\u0131 \u00e7al\u0131\u015fmas\u0131nda Maier \u015funlar\u0131 s\u00f6ylemektedir: \u201cDidorus, ozanlar ve kahinlerden sonra Druidlerden \u00fc\u00e7\u00fcnc\u00fc bir grup olarak s\u00f6z eder ve onlar\u0131 olduk\u00e7a sayg\u0131n din adamlar\u0131, filozoflar ve t\u00fcm kurban konular\u0131ndan sorumlu ki\u015filer olarak tan\u0131mlar.\u201d ( 2003: 62).<\/p>\n

Bu anlamda Britanya Druidizmi ve T\u00fcrk \u015eamanizmi; b\u00fcy\u00fcc\u00fc, ozan, bilge ve ayn\u0131 zamanda kendi toplumlar\u0131n\u0131n sa\u011falt\u0131c\u0131lar\u0131na sahip olmalar\u0131 nedeniyle pek \u00e7ok benzerlik g\u00f6stermektedir. \u015eamanizm<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131nda Eliade \u015f\u00f6yle der: \u201cElbette \u015faman da asl\u0131nda bir sihirbaz ve bir otac\u0131d\u0131r.. Ama o bunlardan ba\u015fka, ruhg\u00fcder<\/em>dir (\u0130ng. psychopompe<\/em>) de; ayr\u0131ca rahip, mistik ve ozan da olabilir.\u201d (1999: 22).<\/p>\n

Druidler t\u00fcm din\u00ee konularda en \u00fcst kuvvetti, ayr\u0131ca halk ve kral aras\u0131nda arabulucuydular. Hatta hakemlik g\u00f6revleri vard\u0131. MacCulloch belirtmektedir: \u201cDruidler her zaman krallara e\u015flik ederler ve kral\u0131n \u00fcst\u00fcnde inan\u0131lmaz bir etkileri vard\u0131r. T\u00e1in\u2019<\/em>deki bir pasaja g\u00f6re \u2018Ulster\u2019\u0131n halk\u0131 krallar\u0131ndan \u00f6nce konu\u015fmamal\u0131d\u0131r, kral da kendi Druidinden \u00f6nce s\u00f6z s\u00f6ylememelidir\u2019, hatta Conchobar bile Druid Cathbad konu\u015fana dek sessiz kalmaktayd\u0131\u201d (1911: 307). Britanya halk\u0131nda oldu\u011fu gibi T\u00fcrk\u00ee halklarda da ayn\u0131 durum g\u00f6zlenir.<\/p>\n

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Kaynak: http:\/\/1.bp.blogspot.com<\/p><\/div>\n

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\u015eaman <\/em>kelimesi Tunguz dilinden gelmektedir ve T\u00fcrk-Tatar dillerinde kar\u015f\u0131l\u0131\u011f\u0131 kam<\/em>d\u0131r. T\u00fcrk Mitolojisi Ansiklopedik S\u00f6zl\u00fck<\/em>\u2019te Beydili \u015f\u00f6yle belirtir: \u201cKam\u2019la ilgili di\u011fer bir unvan da \u2018e\u015f kam\u2019d\u0131. Bu, \u2018devlet y\u00f6netme i\u015finde hakan\u0131n arkada\u015f\u0131, silah arkada\u015f\u0131\u2019 anlam\u0131na gelirdi. Bu ad\u0131 ta\u015f\u0131yanlardan biri Attila\u2019n\u0131n kay\u0131nbabas\u0131yd\u0131\u201d (2004: 286). Ayr\u0131ca \u00f6nemli etkinlikler ya da t\u00f6renler zaman\u0131nda \u015faman\u0131n kesinlikle orada bulundu\u011fu da s\u00f6ylenebilir. \u00c7\u00fcnk\u00fc \u015faman\u0131n kat\u0131l\u0131m\u0131 olmadan hi\u00e7bir kurban rit\u00fceli ve t\u00f6ren ger\u00e7ekle\u015ftirilemezdi ve Y\u00f6r\u00fck\u00e2n\u2019a g\u00f6re evlilik t\u00f6renleri de kutsanm\u0131\u015ft\u0131. Orhun Yaz\u0131tlar\u0131\u2019nda Bilge Ka\u011fan An\u0131t\u0131\u2019n\u0131n kuzey y\u00fcz\u00fcnde, Bilge Ka\u011fan \u015f\u00f6yle s\u00f6ylemektedir: \u201cT\u00fcrgi\u015f ka\u011fan\u0131n\u0131n k\u0131z\u0131n\u0131 ulu t\u00f6renle o\u011fluma al\u0131verdim.\u201d<\/p>\n

Druidlerin \u00f6nemi Britanya halklar\u0131n\u0131n mitlerinde net bir \u015fekilde g\u00f6r\u00fclebilmektedir. \u00d6rne\u011fin, bir \u0130rlanda miti olan The Wasting Sickness of Cuchulainn<\/em>\u2019de, bir Druidin kutsal bilgisi ve yetene\u011fi a\u00e7\u0131k\u00e7a \u00f6v\u00fclmektedir. Kahraman Cu Chulainn hastalan\u0131r ve yaln\u0131zca bir Druid onu iyile\u015ftirebilecektir. Celtic Myths, Celtic Legends <\/em>adl\u0131 \u00e7al\u0131\u015fmas\u0131nda, R. J. Stewart bu mitsel dizelere yer verir:\u201cFergus, Cu Chulainn\u2019in koruyucu babas\u0131, etkisi alt\u0131nda idiyse bu b\u00fcy\u00fcn\u00fcn
\nVe e\u011fer onu iyile\u015ftirmek i\u00e7in ihtiya\u00e7 varsa bilgisine bir Druidin, s\u00fckun bulamayacak Dechtire\u2019nin o\u011flu; asla dinlenemeyecek ta ki Fergus onu sa\u011faltacak bir Druid buluncaya dek.\u201d (1996: 63).<\/p>\n

Keltik ve T\u00fcrki halklar\u0131n d\u00fcnya ve \u00f6l\u00fcmden sonraki ya\u015fam alg\u0131lar\u0131ndan da bahsetmek gereklidir. Celtic Religion in Pre-Christian Times <\/em>adl\u0131 \u00e7al\u0131\u015fmas\u0131nda, Anwyl \u015f\u00f6yle demektedir: \u201cDidorus Siculus, insan ruhunun \u00f6l\u00fcms\u00fcz oldu\u011fu ve \u00f6nceden belirlenmi\u015f olan y\u0131l say\u0131s\u0131 ge\u00e7tikten sonra ruhun tekrar ya\u015fam buldu\u011fu ve sonras\u0131nda ise ba\u015fka bir bedene girdi\u011fi Druid \u00f6\u011fretisine dikkat \u00e7eker.\u201d (2010: 45).<\/p>\n

Julius Sezar, Britanya\u2019y\u0131 i\u015fgal etti\u011fi zaman zarf\u0131nda Druidler ve Kelt halk\u0131 ile ilgili harika bir g\u00f6zlem yapm\u0131\u015ft\u0131r. Druidlerle ba\u015f edebilmek i\u00e7in b\u00f6yle ciddi g\u00f6zlemler yapmak zorundayd\u0131 \u00e7\u00fcnk\u00fc onlar Keltler aras\u0131nda yaln\u0131zca din\u00ee liderler de\u011fillerdi, ayn\u0131 zamanda politik otoritelerdi. MacCulloch, Sezar\u2019\u0131n ifadelerine yer vermektedir. \u201cSezar \u015f\u00f6yle yaz\u0131yor: Druidler insanlar\u0131n akl\u0131na \u00f6zellikle, ruhun yok olmad\u0131\u011f\u0131n\u0131 fakat \u00f6l\u00fcmden sonra bir bedenden di\u011ferine ge\u00e7ti\u011fini sokmak niyetindeler, \u00e7\u00fcnk\u00fc bu sayede erkekleri yi\u011fitlik i\u00e7in k\u0131\u015fk\u0131rtmay\u0131 planl\u0131yor ve \u00f6l\u00fcm korkusu g\u00f6rmezlikten gelinebiliyor\u201d (MacCulloch, 1911: 334).<\/p>\n

Eski Keltler, modern Druidler ve ayr\u0131ca \u015eamanizme inanan T\u00fcrk halklar\u0131 i\u00e7in, t\u00fcm evreni olu\u015fturan, e\u015fzamanl\u0131 olarak ve birlikte var olan ve bu \u00fc\u00e7 varl\u0131k \u00fclkesini temsil eden en iyi sembol\u00fcn de, t\u00fcm bu d\u00fcnyalara uzanabilme yetisinden dolay\u0131 bir a\u011fa\u00e7 olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fc\u00e7 d\u00fcnya vard\u0131r. Druidler ve Britanyal\u0131 paganlar i\u00e7in f\u0131nd\u0131k a\u011fac\u0131 ve me\u015fe kutsal iken, T\u00fcrk halklar\u0131 taraf\u0131ndan kay\u0131n ve hu\u015f a\u011fac\u0131 kutsal olarak g\u00f6r\u00fcl\u00fcr. Huban Ar\u0131\u011f<\/em>\u2019\u0131n \u00f6ns\u00f6z\u00fcnde \u015f\u00f6yle a\u00e7\u0131klanmaktad\u0131r:<\/p>\n

\u201cHakas T\u00fcrklerinin atalar\u0131 olan Yenisey K\u0131rg\u0131zlar\u0131 zaman\u0131ndan beri s\u00fcregelen geleneksel d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne g\u00f6re hayat sonsuzdur. Bu sonsuz hayat ise bahar (do\u011fum) ve g\u00fcz (\u00f6l\u00fcm) d\u00f6nemlerini i\u00e7eren bir s\u00fcre\u00e7 olup dikeylik boyutunda i\u00e7 i\u00e7e ge\u00e7mi\u015f bulunan ve b\u00f6ylece bir b\u00fct\u00fcnl\u00fck arz eden ve hi\u00e7bir hiyerar\u015fi belirtisi g\u00f6stermeyen Alt, Orta ve \u00dcst d\u00fcnyadan olu\u015fan evrende ge\u00e7mektedir. Sonsuz hayat\u0131n s\u0131n\u0131r\u0131 ise i\u015fte bu evrenin s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131d\u0131r\u201d (Davletov, 2006: 14-15).<\/p>\n

Y\u00f6r\u00fck\u00e2n da Yakutlarda \u00f6lmenin ev de\u011fi\u015ftirmek, bir yerden di\u011fer bir yere g\u00f6\u00e7mek gibi tel\u00e2kki edildi\u011fini s\u00f6ylemektedir (Y\u00f6r\u00fck\u00e2n, 2009: 61). Hem Kelt, hem de T\u00fcrk halklar\u0131 aras\u0131ndaki kremasyon (\u00f6l\u00fc yakma) da bu ba\u011flamda tart\u0131\u015f\u0131lmal\u0131d\u0131r. An Essay On The Druids <\/em>adl\u0131 \u00e7al\u0131\u015fmas\u0131nda, Smiddy \u015fu \u015fekilde a\u00e7\u0131klamaktad\u0131r: \u201cCenaze i\u00e7in \u00f6l\u00fc yakma, b\u00fcy\u00fck ihtimalle \u00e7ok erken bir d\u00f6nemde uygulan\u0131yordu. Bu b\u00fcy\u00fck ihtimalle Keltlerin ate\u015fe kar\u015f\u0131 g\u00f6sterdikleri din\u00ee bir sayg\u0131dan gelmekteydi.\u201d ( 2010: 60). G\u00f6kt\u00fcrkler ve Macaristan\u2019daki Hunlar da \u00f6l\u00fclerini yak\u0131yorlard\u0131 Bu kremasyon uygulamas\u0131 b\u00fcy\u00fck ihtimalle ate\u015fin kutsall\u0131\u011f\u0131na olan inan\u00e7tan kaynaklanmaktad\u0131r. \u201cAltayl\u0131 kavimlerin hepsi ate\u015fi kutsal sayarlar. Ate\u015fin temizleyici \u00f6zelli\u011fi oldu\u011fundan zararl\u0131 ruhlar\u0131 uzakla\u015ft\u0131r\u0131r.\u201d (R\u00e1sonyi, 1971: 28, 31).<\/p>\n

A\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir ki, hem Kelt, hem de T\u00fcrk halklar\u0131nda \u00f6l\u00fcmden sonraki ya\u015fam alg\u0131s\u0131 olduk\u00e7a benzerdir. Bu iki medeniyet birbirinden \u00e7ok uzak olsa da, aralar\u0131nda pek \u00e7ok kal\u0131tsal ortak \u00f6zellik bulunmaktad\u0131r. Ta\u015flara atfedilen anlam buna \u00f6rnek g\u00f6sterilebilir. Maier \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r: \u201cKuzey \u0130talya\u2019dan al\u0131nan, \u00f6lm\u00fc\u015f kimselerin mezarlar\u0131n\u0131n (kurgan) tepesine ta\u015f dikme uygulamas\u0131, \u00f6l\u00fc k\u00fclt\u00fcn\u00fcn bir bi\u00e7imiyle alakal\u0131 olabilir. Belki de en etkileyici Hallstatt b\u00f6lgesi \u00f6rne\u011fi, 1963-1964\u2019te Ludwigsburg yak\u0131nlar\u0131ndaki Hirschlanden\u2019da ke\u015ffedilen ve \u00f6l\u00fcy\u00fc dimdik ayakta, \u00e7\u0131plak ve ereksiyon halindeki fallus ile tasvir eden dikili ta\u015ft\u0131r.\u201d (2003: 22).
\nG\u00f6m\u00fc alan\u0131n\u0131n tepesine dikilen bu ta\u015f heykel konusu, T\u00fcrki balbal<\/em>lar ile benzerlik g\u00f6stermektedir. Tarihte T\u00fcrkl\u00fck <\/em>adl\u0131 eserinde R\u00e1sonyi \u015f\u00f6yle ifade eder: \u201cMezara (kurgana) kahraman \u00f6l\u00fcn\u00fcn hayatta iken \u00f6ld\u00fcrd\u00fc\u011f\u00fc d\u00fc\u015fmanlar\u0131n balbal <\/em>ad\u0131 verilen ta\u015ftan yontma tasvirleri dikilir.\u201d (1971: 27).<\/p>\n

Ayr\u0131ca Druidizmde Standing Stones, Dunnichen Stone, Cromleches, Adder Stone gibi ta\u015flar da kutsal manalar ta\u015f\u0131maktad\u0131r. Bu \u00f6rnekler, bug\u00fcn Sibirya\u2019da bulunan T\u00fcrki dikili ta\u015flar ve megalitik alanlarla ili\u015fkilendirilebilir. T\u00fcm bu ta\u015flar bug\u00fcn hala ziyaret edilmektedir ve kesinlikle dini bir bak\u0131\u015f a\u00e7\u0131s\u0131yla ve ibadet amac\u0131yla kullan\u0131lmaktad\u0131r.<\/p>\n

Bunlar\u0131n yan\u0131 s\u0131ra alfabeler de derinlemesine ara\u015ft\u0131r\u0131lmal\u0131d\u0131r. Ogam: Celtic or pre-Celtic?<\/em> adl\u0131 makalesinde Griffen \u015f\u00f6yle belirtiyor: \u201cBritanya adalar\u0131nda Keltler ogam<\/em> (ya da ogham<\/em>) adl\u0131 yaz\u0131 sistemini geli\u015ftirdiler, bunun en eski ve yayg\u0131n kan\u0131t\u0131 ise be\u015finci y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda bulunan an\u0131tsal kaya yaz\u0131tlar\u0131d\u0131r.\u201d (2001: 1). Keltlerin kendilerine ait bir yaz\u0131 sistemleri yoktu, hi\u00e7bir \u015fekilde yaz\u0131 kullanmad\u0131lar ya da ogam ba\u015fka bir medeniyet taraf\u0131ndan icat edildi gibi s\u00f6ylemlerde bulunmak hatal\u0131 olacakt\u0131r. The Impetus for Ogam and the Issue of Celticity<\/em> adl\u0131 makalesinde Griffen bunu tart\u0131\u015fmaktad\u0131r: \u201cDilbilimciler bir halk\u0131 konu\u015ftu\u011fu ve yazd\u0131\u011f\u0131 dille tan\u0131mlarlar. Kan\u0131tlar g\u00f6stermektedir ki, ogam harf sisteminin ilk k\u0131v\u0131lc\u0131m\u0131, Adalar\u2019dakilerle ba\u011flant\u0131l\u0131 ve tutarl\u0131 olan megalitik sanata ait motiflerden t\u00fcremi\u015ftir ve bu adalara yerle\u015fmi\u015f olan, Keltik diller konu\u015ftuklar\u0131 bilinen insanlardan \u00e7ok daha uzun zaman \u00f6nce, bu harf sisteminin k\u0131v\u0131lc\u0131m\u0131 zaten buradayd\u0131\u201d (2011: 7). Bu sorun bug\u00fcn T\u00fcrk medeniyetinde de yer te\u015fkil etmektedir. Huban Ar\u0131\u011f<\/em>\u2019\u0131n giri\u015f b\u00f6l\u00fcm\u00fcnde, eski T\u00fcrk yaz\u0131s\u0131n\u0131n Sayan-Altay Da\u011flar\u0131 ve Hakas-Minusinsk (Beng\u00fc Su) Vadisi topraklar\u0131nda M\u00d6 4. y\u00fczy\u0131la kadar indi\u011fi savunulmaktad\u0131r. E\u011fer \u00f6yle olmasayd\u0131 zaten T\u00fcrk dillerinde \u201cyaz\u0131\u201d ya da \u201cyazmak\u201d gibi ortak s\u00f6zc\u00fckler bulunamazd\u0131. Hakas T\u00fcrklerinin epik destanlar\u0131nda, kahramanlar\u0131n okur-yazar olmalar\u0131n\u0131n yan\u0131 s\u0131ra \u00e7ok h\u0131zl\u0131 yazd\u0131klar\u0131 ve hatta gizli yaz\u0131 sistemine de vak\u0131f olduklar\u0131 anlat\u0131lmaktad\u0131r.<\/p>\n

Son olarak kad\u0131n konusu tart\u0131\u015f\u0131lmal\u0131d\u0131r. Bu mesele g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, Druidler ve Druidess-rahibeler<\/em>, \u015famanla<\/em>r ve shamaness-kad\u0131n \u015famanlar<\/em>, tanr\u0131<\/em> ve tanr\u0131\u00e7alar<\/em> ele al\u0131nabilir.<\/p>\n

T\u00fcrk k\u00fclt\u00fcr\u00fcnde kad\u0131nlar son derece sayg\u0131n g\u00f6r\u00fclmektedir. Bu konu ba\u011flam\u0131nda her \u015feyden \u00f6nce T\u00fcrk dili analiz edilmelidir. Hi\u00e7bir T\u00fcrk dilinde cinsiyet ayr\u0131m\u0131 yoktur. \u00c7\u00fcnk\u00fc T\u00fcrk k\u00fclt\u00fcr\u00fcnde cinsiyetler aras\u0131 ayr\u0131mc\u0131l\u0131k bulunmamaktad\u0131r. Ayr\u0131ca ilk \u015famanlar\u0131n kad\u0131n oldu\u011funa ve bu nedenle kad\u0131n \u015famanlar\u0131n \u015faman topluluklardaki en g\u00fc\u00e7l\u00fc ruhsal liderler oldu\u011funa inan\u0131lmaktad\u0131r. Bu bilgi haricinde, Ka\u011fan<\/em>\u2019\u0131n karar\u0131, Hatun<\/em> bu karara kat\u0131lmad\u0131k\u00e7a ge\u00e7erli say\u0131lm\u0131yordu. Ayr\u0131ca Tengri<\/em> kelimesinin de cinsiyeti yoktur. T\u00fcrk aileleri ataerkil de\u011fildi. \u00c7\u00fcnk\u00fc ana taraf\u0131ndan \u2018day\u0131\u2019, \u2018tagay\u2019, \u2018kufduk\u2019 ve \u2018teyze\u2019 gibi akrabal\u0131k adlar\u0131 T\u00fcrk dillerinde bulundu\u011fu halde, baba taraf\u0131ndan akraba adlar\u0131 T\u00fcrk leh\u00e7elerinde daha sonraki bir d\u00f6neme aittir (Y\u00f6r\u00fck\u00e2n, 2009: 48).<\/p>\n

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Kad\u0131nlar av festivallerine, genel toplant\u0131lara ve ekonomik etkinliklere kat\u0131l\u0131rlard\u0131. T\u00fcrk topluluklar\u0131nda kad\u0131n\u0131n rol\u00fc en do\u011fru bir \u015fekilde Kitab-\u0131 Dede Korkut<\/em>\u2019ta g\u00f6r\u00fcbilmektedir. \u00d6rne\u011fin g\u00fc\u00e7l\u00fc bir ki\u015filik olan Dirse Han\u2019\u0131n \u00e7ocu\u011fu yoktur, fakat ba\u015fka bir kad\u0131n almay\u0131 akl\u0131ndan bile ge\u00e7irmemektedir. Bunun yerine ilin di\u011fer beylerini toplar ve hep birlikte bir o\u011ful i\u00e7in dua ederler. Y\u00f6r\u00fck\u00e2n \u015f\u00f6yle belirtmektedir: \u201cT\u00fcrklerde b\u00fct\u00fcn hay\u0131r ve \u015fefkat tanr\u0131lar\u0131; ziya ve hayat veren G\u00fcn Ana; \u00e7ocuklar\u0131 himaye eden \u015fefkat tanr\u0131s\u0131 \u2018Umay\u2019; ismetin, k\u0131zlar\u0131n, lohusalar\u0131n tanr\u0131s\u0131 \u2018Ayz\u0131t\u2019, Ak K\u0131zlar, Sar\u0131 K\u0131zlar hep kad\u0131nlardand\u0131r.\u201d (2009: 49). Druidizmde kad\u0131n konusu ele al\u0131nd\u0131\u011f\u0131nda ise Maier\u2019in ifadelerine yer verilmelidir:<\/p>\n

\u00a0\u201cTanr\u0131 ve tanr\u0131\u00e7alar\u0131n bereket veren ki\u015filer olarak \u00f6nemli bir rol\u00fc vard\u0131 ve bask\u0131n tar\u0131msal k\u00fclt\u00fcre sahip Gallo-Roman medeniyeti i\u00e7in bu rol, hayat\u00ee \u00f6nem ta\u015f\u0131yan bir fonksiyon olmal\u0131yd\u0131. Bu fonksiyon \u00f6zellikle ana olarak bilinen ve kendilerine atfedilmi\u015f 1,100\u2019den fazla yaz\u0131t ve genel olarak MS 2. ve 4. y\u00fczy\u0131llardan kalan ta\u015f heykellerle k\u00fcltleri g\u00fcn\u00fcm\u00fcze ula\u015fan ana tanr\u0131\u00e7alara aitti. <\/strong><\/p>\n

Bu ana tanr\u0131\u00e7alar s\u0131kl\u0131kla ellerinde \u00e7i\u00e7ekler, meyveler ve tah\u0131llar tutan, \u00fc\u00e7 zengin giyimli ve oturmakta olan kad\u0131nlar grubu olarak resmedilmektedir. Hem evli hem de bekar kad\u0131nlar bu ana tanr\u0131\u00e7alar\u0131n aras\u0131nda g\u00f6sterilebilmektedir.\u201d ( 2003: 104).<\/p>\n

The Religion of the Ancient Celts <\/em>adl\u0131 \u00e7al\u0131\u015fmas\u0131nda MacCulloch bu konuya da a\u00e7\u0131kl\u0131k getirmektedir: \u201cS. Patrick kendisini \u2018kad\u0131nlar\u0131n\u2019 ve Druidlerin b\u00fcy\u00fclerine kar\u015f\u0131 donat\u0131p silahland\u0131rm\u0131\u015ft\u0131. \u0130rlanda\u2019daki kad\u0131nlar\u0131n gelecekten haber verme yetileri vard\u0131 ve b\u00fcy\u00fck ihtimalle onlara \u2018druidess\u2019, rahibeler denmekteydi. Ayr\u0131ca Britanya krali\u00e7esi Boudicca, rahiplere \u00f6zg\u00fc merasimler uygulamaktayd\u0131.\u201d (MacCulloch, 1911: 316-7). Minor, The Power of Women in Celtic Society: Female Druids <\/em>adl\u0131 makalesinde, Miranda J. Green\u2019e ait The World of Druids\u2019<\/em>e (1997) yer vererek bizleri ayd\u0131nlatmaktad\u0131r:<\/p>\n

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Kaynak: http:\/\/www.livemaster.ru<\/p><\/div>\n

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\u201cDruid rahibelerinden (Druidess) genellikle Finn miti gibi kurgusal referanslar yoluyla bahsedilmektedir. Finn, annesinin ve hizmetlerinde bulunan kad\u0131n Muirna\u2019n\u0131n iste\u011fi \u00fczerine ayr\u0131ca bir Druid rahibesi ya da bir \u201cbilge kad\u0131n\u201d (g\u00f6r\u00fc sahibi kad\u0131n) taraf\u0131ndan yeti\u015ftirilmi\u015ftir. Rahibe ve bilge kad\u0131n, Finn\u2019e sava\u015fmay\u0131, avlanmay\u0131, bal\u0131k tutmay\u0131 (hayatta kalmak i\u00e7in gerekli maharetler) \u00f6\u011frettiler ve ayr\u0131ca koruyucu, dan\u0131\u015fman ve onu tehlikelere kar\u015f\u0131 uyaran bir rol\u00fcstlendiler.\u201d (Minor, The Power of Women in Celtic Society: Female Druids<\/em>).<\/p>\n

T\u00fcrk halklar\u0131nda tanr\u0131 alg\u0131s\u0131 da her zaman tart\u0131\u015f\u0131lm\u0131\u015ft\u0131r. \u00d6zellikle K\u00f6k Tengri <\/em>(G\u00f6k tanr\u0131) terimi, anlam\u0131ndaki ikilik nedeniyle her zaman ayr\u0131 bir yere konulmu\u015ftur. Esas olarak \u201ck\u00f6k\u201d mavi anlam\u0131na gelmektedir, \u201ctengri\u201d ise hem tanr\u0131, hem de \u201cg\u00f6ky\u00fcz\u00fc\u201d anlamlar\u0131n\u0131 ta\u015f\u0131maktad\u0131r. Bu nedenle K\u00f6ktengri <\/em>ad\u0131nda tek bir tanr\u0131 olup olmad\u0131\u011f\u0131 ya da K\u00f6ktengri <\/em>nin sadece \u201cmavi g\u00f6k\u201d manas\u0131na gelip gelmedi\u011fi kesinli\u011fe kavu\u015fmu\u015f de\u011fildir. Mahmud El-Ka\u015fgar\u00ee b\u00fcy\u00fck s\u00f6zl\u00fc\u011f\u00fc Div\u00e2n\u00fc L\u00fcg\u00e2ti\u2019t T\u00fcrk\u2019te gayrim\u00fcslim T\u00fcrkler hakk\u0131nda \u015funlar\u0131 s\u00f6ylemektedir: \u201cKafirler -Allah\u2019\u0131n gazab\u0131 \u00fczerlerine olsun- g\u00f6\u011fe tengri<\/em> <\/strong>derler; ayn\u0131 zamanda azametli g\u00f6rd\u00fckleri her \u015feyi, \u00f6rne\u011fin bir da\u011f\u0131 ya da bir a\u011fac\u0131 da tengri<\/em> <\/strong>olarak adland\u0131r\u0131r ve \u00f6n\u00fcnde secde ederler. Bunlar bilge bir adama da tengriken<\/em> <\/strong>derler.\u201d (El-Ka\u015fg\u00e2r\u00ee, 2005: 551).<\/p>\n

Orhon Yaz\u0131tlar\u0131 bu konuda dayanak olarak g\u00f6sterilebilir. \u00d6rne\u011fin K\u00f6ltigin Abidesi\u2019nin do\u011fu y\u00fcz\u00fcnde \u015fu s\u00f6zler yaz\u0131lm\u0131\u015ft\u0131r: \u201c\u00dcze k\u00f6k tengri asra yag\u0131z yir k\u0131lundukda ikin ara ki\u015fi ogl\u0131 k\u0131l\u0131nm\u0131\u015f.\u201d (\u00dcstte mavi g\u00f6k, altta ya\u011f\u0131z yer k\u0131l\u0131nd\u0131\u011f\u0131nda -yarat\u0131ld\u0131\u011f\u0131nda- ikisinin aras\u0131nda ki\u015fi o\u011flu k\u0131l\u0131nm\u0131\u015f).<\/p>\n

Buradan da kolayl\u0131kla anla\u015f\u0131labilece\u011fi gibi tengri<\/em> kelimesi, g\u00f6ky\u00fcz\u00fcn\u00fcn kendisini ifade etmektedir. T\u00fcrkler g\u00f6ksel tanr\u0131lara inand\u0131klar\u0131 gibi, ayn\u0131 zamanda g\u00f6\u011f\u00fcn kendisini de ilah\u00ee olarak ki\u015file\u015ftirmi\u015flerdir. Bu din kesinlikle \u00e7oktanr\u0131l\u0131 ve pagan k\u00f6kenliydi. Ara\u015ft\u0131rmalar kan\u0131tl\u0131yor ki, eski T\u00fcrk dinini tektanr\u0131l\u0131 bir hale getirme \u00e7abalar\u0131 bo\u015funad\u0131r. Ayn\u0131 karma\u015f\u0131k inan\u00e7 sistemi, Britanya Druidizminde de bulunuyor. MacCulloch \u015fu \u015fekilde a\u00e7\u0131kl\u0131\u011fa kavu\u015fturuyor: \u201cKeltler, Manannan, Morgan, Dylan gibi deniz tanr\u0131lar\u0131na inanmakla birlikte, denizin kendisi de ki\u015file\u015ftirmi\u015flerdir ve deniz ilah\u00ee bir varl\u0131k olarak kabul g\u00f6rm\u00fc\u015ft\u00fcr.\u201d (MacCulloch, 1911: 178).<\/p>\n

Britanya Druidizmi ve T\u00fcrk \u015eamanizmi aras\u0131ndaki benzerlikler pagan dini ba\u011flam\u0131nda ele al\u0131nd\u0131\u011f\u0131nda olduk\u00e7a a\u00e7\u0131k olarak g\u00f6r\u00fclebilmektedir. Her iki inan\u00e7 sistemi de derinlemesine ara\u015ft\u0131r\u0131lmal\u0131d\u0131r. Uzmanlar\u0131n, evrensel insan medeniyetini ayd\u0131nlatacak pek \u00e7ok olgu bulacaklar\u0131 kesindir.<\/p>\n


<\/strong>Kaynaklar
\n<\/strong>Anwyl, Edward (2010). \u201cCeltic Religion In Pre-Christian Times\u201d.<\/em> Forgotten Books<\/em>.<\/p>\n

Beydili, Celal (2004). T\u00fcrk Mitolojisi Ansiklopedik S\u00f6zl\u00fck.<\/em> Trans. Eren Ercan, Ankara: Yurt Kitap-Yay\u0131n.<\/p>\n

Bonwick, James (2008).\u201dIrish Druids and Old Irish Religions\u201d. <\/em>Forgotten Books.<\/em><\/p>\n

Eliade, Mircea (1999). \u015eamanizm.<\/em> Trans. \u0130smet Birkan, Ankara: \u0130mge Kitabevi Yay\u0131nlar\u0131.<\/p>\n

El-Ka\u015fg\u00e2r\u00ee, Mahm\u00fbd (2005). D\u00eev\u00e2n\u00fc Lug\u00e2ti\u2019t T\u00fcrk.<\/em> Trans. Serap Tuba Yurteser, Se\u00e7kin Erdi, \u0130stanbul: Kabalc\u0131 Yay\u0131nevi.<\/p>\n

Ergin, Muharrem (2008). Orhun Abideleri.<\/em> \u0130stanbul: Bo\u011fazi\u00e7i Yay\u0131nlar\u0131.<\/p>\n

Griffen, Toby D. \u201cThe Impetus for Ogam and the Issue of Celticity\u201d. www<\/em>.fanad.<\/em>net (27.11.2011)<\/p>\n

Griffen, Toby D. (2001). \u201cOGAM: Celtic or pre-Celtic?\u201d. www.fanad.net (27.11.2011)<\/p>\n

Huban Ar\u0131\u011f Hakas T\u00fcrklerinin Kad\u0131n Yi\u011fitlik Destan\u0131 (2006). Trans. Timur B. Davletov, Ankara: T\u00dcRKSOY (T\u00fcrk K\u00fclt\u00fcr ve Sanatlar\u0131 Ortak Y\u00f6netimi) Yay\u0131nlar\u0131.yahoo<\/p>\n

MacCulloch, John Arnott (2007). The Religion of The Ancient Celts<\/em>.<\/em> Forgotten Books.<\/p>\n

Maier, Bernhard (2003). The Celts<\/em>. <\/em>Trans. Kevin Windle, Notre Dame, Indiana: University of Notre Dame Press.<\/p>\n

Minor, Margaret R. The Power of Women in Celtic Society: Female Druids<\/em>. <\/em>Online Access: http:\/\/www.unc.edu\/celtic\/catalogue\/femdruids\/index.html<\/em> (04.12.2011)<\/p>\n

\u201cPagan\u201d The Oxford English Dictionary. <\/em>(2006) <\/em>7th ed.<\/p>\n

R\u00e1sonyi, L\u00e1szl\u00f3 (1971). Tarihte T\u00fcrkl\u00fck. <\/em>Ankara: T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma Enstit\u00fcs\u00fc Yay\u0131nlar\u0131.<\/p>\n

Smiddy, Richard (2010). \u201cAn Essay on The Druids\u201d. Forgotten Books<\/em>.<\/p>\n

Stewart, R. J. (1996) Celtic Myths, Celtic Legends.<\/em> London: Blanford Press.<\/p>\n

Y\u00f6r\u00fck\u00e2n, Yusuf Ziya (2009). M\u00fcsl\u00fcmanl\u0131ktan Evvel T\u00fcrk Dinleri \u015eamanizm.<\/em> Ed. Turhan Y\u00f6r\u00fck\u00e2n, \u0130stanbul: \u00d6t\u00fcken Ne\u015friyat.<\/p>\n

<\/a>[i]\u00a0Hacettepe \u00dcniversitesi Edebiyat Fak\u00fcltesi \u0130ngiliz Dili ve Edebiyat\u0131 B\u00f6l\u00fcm\u00fc \u00d6\u011frencisi<\/p>\n","protected":false},"excerpt":{"rendered":"

N\u00fckhet Okutan\u00a0[i],\u00a0Hacettepe \u00dcniversitesi   BRITISH DRUIDRY AND TURKIC SHAMANISM IN THE CONTEXT OF PAGAN RELIGION \u0411\u0420\u0418\u0422\u0410\u041d\u0421\u041a\u0418\u0419 \u0414\u0420\u0423\u0418\u0414\u0418\u0417\u041c \u0418 \u0422\u042e\u0420\u041a\u0421\u041a\u0418\u0419 \u0428\u0410\u041c\u0410\u041d\u0418\u0417\u041c \u0412 \u041a\u041e\u041d\u0422\u0415\u041a\u0421\u0422\u0415 \u041f\u0410\u0413\u0410\u041d\u0418\u0417\u041c\u0410 (\u042f\u0417\u042b\u0427\u0415\u0421\u0422\u0412\u0410) Abstract This article represents Celtic Druidry and Turkic Shamanism together within the phenomenon of paganism. Although both of these belief systems are under the impression of monotheistic religions such as Islam and Christianity today, they are still breathing. When Druidry and Turkic shamanism are compared, it can be seen that, both Celtic and Turkic peoples’ perceptions of earthly living and the life after death are similar to each other. Keywords: Paganism, Celtic religion, Druid, shaman, kam, Okumaya devam et<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[26],"tags":[],"class_list":["post-1285","post","type-post","status-publish","format-standard","hentry","category-sonsesler","cat-26-id"],"_links":{"self":[{"href":"https:\/\/tehlikedekidiller.com\/index.php?rest_route=\/wp\/v2\/posts\/1285","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tehlikedekidiller.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tehlikedekidiller.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tehlikedekidiller.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tehlikedekidiller.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1285"}],"version-history":[{"count":11,"href":"https:\/\/tehlikedekidiller.com\/index.php?rest_route=\/wp\/v2\/posts\/1285\/revisions"}],"predecessor-version":[{"id":1312,"href":"https:\/\/tehlikedekidiller.com\/index.php?rest_route=\/wp\/v2\/posts\/1285\/revisions\/1312"}],"wp:attachment":[{"href":"https:\/\/tehlikedekidiller.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1285"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tehlikedekidiller.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1285"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tehlikedekidiller.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1285"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}