{"id":18893,"date":"2012-10-06T11:36:49","date_gmt":"2012-10-06T16:36:49","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=18893"},"modified":"2012-10-11T07:22:55","modified_gmt":"2012-10-11T12:22:55","slug":"ermeni-harfleri-ermeni-yayinciligi-ve-ermeni-kulturu","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=18893","title":{"rendered":"Ermeni Harfleri, Ermeni Yay\u0131nc\u0131l\u0131\u011f\u0131 ve Ermeni K\u00fclt\u00fcr\u00fc"},"content":{"rendered":"

\"\"<\/a>Sait \u00c7etino\u011flu<\/strong><\/p>\n

Kapsaml\u0131 tarih \u00e7al\u0131\u015fmalar\u0131na imza atarak unutulmu\u015f tarihsel kaynaklar\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karan, Ermeni k\u00fclt\u00fcr\u00fcn\u00fcn kaynaklar\u0131n\u0131, k\u00fclt\u00fcrel ve tarihsel s\u00fcreci okurlar\u0131yla payla\u015fan ara\u015ft\u0131rmac\u0131 Arsen Yarman\u00a0 Ermeni matbaac\u0131l\u0131\u011f\u0131n\u0131n 500. Y\u0131ld\u00f6n\u00fcm\u00fcne denk gelen \u00a0Surp Pirgi\u00e7 Ermeni Hastanesi\u2019nin 180. kurulu\u015f y\u0131ld\u00f6n\u00fcm\u00fc vesilesiyle ger\u00e7ekle\u015ftirilen k\u00fclt\u00fcrel etkinliklerin bir par\u00e7as\u0131 olarak y\u00fczy\u0131l (1900-1910) \u00f6ncesinin Surp P\u0131rgi\u00e7 Ermeni Hastanesi Salnamelerinin t\u0131pk\u0131 bas\u0131m\u0131n\u0131n ger\u00e7ekle\u015ftirilmesiyle \u00a0bu co\u011frafyan\u0131n \u00f6nemli bir k\u00fclt\u00fcrel kayna\u011f\u0131n\u0131 daha g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kar\u0131r.<\/p>\n

Arsen Yarman, bu \u00f6nemli \u00e7al\u0131\u015fmaya dair yakla\u015f\u0131k 350 sahifelik uzun ve kapsaml\u0131 sunu\u015funda, Ermeni k\u00fclt\u00fcr\u00fcn\u00fcn tarihsel s\u00fcrecine \u00a0odaklan\u0131r. Ermeni harflerinin bulunu\u015fundan, \u00e7evirmenlere, elyazmalar\u0131na, oradan da matbaac\u0131l\u0131\u011fa ve modern salname yaz\u0131m\u0131na uzanan s\u00fcreci bir arada ele alarak bir anlamda tarihsel geli\u015fimi i\u00e7inde zengin Ermeni k\u00fclt\u00fcrel tarihini \u00f6zetleyerek \u015fu hakl\u0131 soruyu sorar: \u201cErmenilerin sosyal, siyasal ve k\u00fclt\u00fcrel tarihlerinin \u00e7ok b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc, bir\u00e7ok uygarl\u0131\u011f\u0131n be\u015fi\u011fi olan Anadolu, Mezopotamya ve Kafkaslarda ya\u015fanm\u0131\u015ft\u0131r. Ermeni harflerinin, elyazmac\u0131l\u0131\u011f\u0131n\u0131n ve matbaac\u0131l\u0131\u011f\u0131n\u0131n tarihini ara\u015ft\u0131r\u0131rken b\u00fct\u00fcn bu co\u011frafyan\u0131n s\u00f6z\u00fcn\u00fc etti\u011fimiz s\u00fcrece ne kadar etki etti\u011fini bir kez daha g\u00f6rd\u00fck. Hastanenin 1900 salnamesi de Anadolu’daki<\/p>\n

(Bat\u0131 Ermenistan\u2019daki-\u2018Akunq\u2019 web sayfas\u0131 y\u00f6neticileri) <\/em>Ermeni varl\u0131\u011f\u0131n\u0131n \u00e7e\u015fitli y\u00f6nlerini a\u00e7\u0131k bir \u015fekilde\u00a0\u00a0 ortaya\u00a0 koymaktad\u0131r. Bu salnameye bak\u0131ld\u0131\u011f\u0131nda, 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda Anadolu’da (\u0130stanbul Patrikli\u011fi ile Kilikya ve Akhtamar Katolikosluklar\u0131na ba\u011fl\u0131) 1800 civar\u0131nda Ermeni kilisesinin ve 200 civar\u0131nda Ermeni manast\u0131r\u0131n\u0131n bulundu\u011fu anla\u015f\u0131lmaktad\u0131r. G\u00fcn\u00fcm\u00fczle yap\u0131lacak en y\u00fczeysel bir kar\u015f\u0131la\u015ft\u0131rma bile bir y\u00fczy\u0131l i\u00e7erisindeki gerilemenin korkun\u00e7 boyutlar\u0131n\u0131 ortaya \u00e7\u0131karabilecektir. Burada ele ald\u0131\u011f\u0131m\u0131z Ermeni harfleri, elyazmac\u0131l\u0131\u011f\u0131 ve matbaac\u0131l\u0131\u011f\u0131 tarihi ile Ermeni salname gelene\u011finin \u00e7ok b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc de Osmanl\u0131 topraklar\u0131nda, Anadolu’da ve bug\u00fcnk\u00fc TC s\u0131n\u0131rlar\u0131 i\u00e7inde ge\u00e7mektedir. O zaman l\u00fctfen sorun kendinize, bug\u00fcn nerede o k\u00fclt\u00fcr…\u201d<\/p>\n

Sunumda, T\u00fcrk\u00e7ede daha \u00f6nce hi\u00e7 rastlamad\u0131\u011f\u0131m\u0131z bir \u00e7ok bilgiyi payla\u015fmas\u0131n\u0131n yan\u0131 s\u0131ra bir g\u00f6rsel \u015f\u00f6len olarak sundu\u011fu 300 civar\u0131ndaki daha \u00f6nce bir arada g\u00f6rme \u015fans\u0131n\u0131 bulamad\u0131\u011f\u0131m\u0131z Ermeni sanat ve k\u00fclt\u00fcr\u00fcn\u00fcn \u015faheserlerinin g\u00f6rsellerini okurlar\u0131yla payla\u015f\u0131lmas\u0131 ayr\u0131 bir zenginlik \u00f6\u011fesi olman\u0131n \u00f6tesinde;\u00a0 bir ayara getirdi\u011fi bu nadir g\u00f6rseller ile yukar\u0131da sordu\u011fu soruyu alt alta koydu\u011fumuz yer ise tamda: \u00a0S\u00f6z\u00fcn bitti\u011fi yerdir! <\/em>Tabii ki anlayana!<\/p>\n

Ermeni ruhani Episkopos Melk. Muradyants\u2019\u0131n harfleri ve alfabeyi, insan ruhunun ve dilinin zenginli<\/em>\u011fini uzun y\u00fczy\u0131llar boyunca ta\u015f\u0131mak ve \u00f6l\u00fcms\u00fczle\u015ftirmek i\u00e7in en sa\u011flam ara\u00e7 <\/em>olarak tan\u0131mlad\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izen Yarman: \u201cB\u00f6yle bak\u0131ld\u0131\u011f\u0131nda Ermeni alfabesini \u00fcreten Surp Mesrop Ma\u015fdots (Mesrop Ma\u015fdots alfabeyi icat etmesi nedeniyle “Aziz” ilan edilmi\u015ftir) ve Katolikos Surp Sahak Bartev’in\u00a0 yaln\u0131zca Ermenice ileti\u015fimi kolayla\u015ft\u0131rmad\u0131klar\u0131n\u0131, ayn\u0131 zamanda Ermenice konu\u015fan ve yazanlar\u0131n ruhunu ve dilini de zenginle\u015ftirdiklerini s\u00f6yleyebiliriz.\u201d S\u00f6zleriyle Ermeni harflerinin\u00a0 bulunu\u015funun\u00a0 \u00f6nemini belirtir.<\/p>\n

Surp Mesrop’un Ermeni alfabesi \u00fczerinde \u00e7al\u0131\u015fmas\u0131 da onun dini \u00a0kimli\u011fiyle yak\u0131ndan ilgilidir. \u201cZira Ermeni halk\u0131 Kutsal Kitab\u0131 ancak Grek\u00e7e ve S\u00fcryanice olarak okuyabiliyor ve \u00e7ok az anlayabiliyordu. Sanat ve k\u00fclt\u00fcr alan\u0131nda Grek\u00e7e, yaz\u0131tlar ve resmi yaz\u0131\u015fmalar i\u00e7in Latince ve Orta Pers\u00e7e (Pehlevice) alfabesi, dini ayinler i\u00e7in de S\u00fcryanice kullan\u0131lmaktayd\u0131. Bu durum hem Ermeni Kilisesinin yabanc\u0131 dillerin h\u00e2kimiyetine girmesine yol a\u00e7maktayd\u0131 hem de siyasal a\u00e7\u0131dan sak\u0131ncal\u0131 bir duruma yol a\u00e7\u0131yordu. Dini ayin tarz\u0131 a\u00e7\u0131s\u0131ndan S\u00fcryani Kilisesi’nin h\u00e2kimiyeti Ermeni Kilisesi’nin otoritesinin sars\u0131lmas\u0131na neden olmaktayd\u0131.\u201d<\/p>\n

Ermeni harflerinin bulunu\u015fundan sonra, Ermenilerce, Ermenice\u2019den ba\u015fka dillerin de \u00a0bilinmesi \u00a0ayr\u0131 bir avantaja d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek bir k\u00fclt\u00fcrel r\u00f6nesansa kap\u0131y\u0131 aralam\u0131\u015f, Evrensel k\u00fclt\u00fcre \u00f6nemli katk\u0131lara yol a\u00e7m\u0131\u015ft\u0131r; \u201cNitekim alfabenin \u00fcretilmesinden sonra Aziz Mesrop ve Grek\u00e7e ile S\u00fcryanice bilen \u00f6\u011frencileri ba\u015fta Kutsal Kitap olmak \u00fczere pek \u00e7ok eseri Ermeni diline terc\u00fcme ederek b\u00fcy\u00fck bir ayd\u0131nlanma hareketi yaratm\u0131\u015flard\u0131r.\u201d<\/p>\n

Tahmin edilece\u011fi gibi Kutsal Kitab\u0131n terc\u00fcmesini dinsel metinlerin yan\u0131nda \u00f6nemli felsefi metinler Ermeniceye \u00e7evrilmesi takip etmi\u015ftir; \u201cilk H\u0131ristiyan b\u00fcy\u00fcklerine ait metinler, kilise konsillerinde var\u0131lan h\u00fck\u00fcmler ve dinsel merasimlerle ilgili eserler. Ermeniceye \u00e7evrilen eserlerin bu niteli\u011fi katolikos ve kral taraf\u0131ndan da te\u015fvik edilmi\u015ftir. Ancak \u00e7evrilen eserlerin sadece dinsel metinler oldu\u011funu d\u00fc\u015f\u00fcnmek yan\u0131lt\u0131c\u0131 olur. Atina, Edessa, Nisibis ve Antakya gibi \u00f6nemli k\u00fclt\u00fcr merkezlerinde Yunanca dilbilgisi, mant\u0131k, felsefe ve retorik \u00fczerine dersler de yer alan bir \u00e7ok yeni-Platoncu filozofun eserlerini kendi dillerine \u00e7evirmi\u015flerdir.\u201d<\/p>\n

Bu d\u00f6nem Ermeni k\u00fclt\u00fcrel tarihinde yo\u011fun bir k\u00fclt\u00fcrel \u00fcretime denk gelmektedir: \u201c5. y\u00fczy\u0131l\u0131n g\u00fcvenilir tarih\u00e7ilerinden Gazar Parbetsi Badmutyun Hayots <\/em>(Ermeniler Tarihi) adl\u0131 eserinde, yo\u011fun bir k\u00fclt\u00fcrel \u00e7al\u0131\u015fman\u0131n h\u00e2kim oldu\u011fu bu d\u00f6nemi \u015f\u00f6yle tasvir etmektedir: “Yaz\u0131l\u0131 Ermeni dilinde e\u011fitim yap\u0131lmas\u0131 i\u00e7in derhal okullar a\u00e7\u0131ld\u0131; m\u00fcstensihlerin say\u0131s\u0131 artt\u0131 ve aralar\u0131nda rekabete girdiler. Kilise hizmetleri zenginle\u015fti ve bir\u00e7ok ki\u015fi \u015fehitleri yad ederek ruhani anlamda beslendi. Ayinin y\u00fcce s\u0131rr\u0131yla ruhen tatmin<\/em> olan ki<\/em>\u015filer yollarda, meydanlarda, ikametg\u00e2hlar\u0131nda dini ve ruhani \u015fark\u0131lar s\u00f6yleyerek evlerine d\u00f6nd\u00fcler. Kiliseler refaha kavu\u015ftu, \u015fehitlere ithaf edilmi\u015f \u015fapeller yap\u0131ld\u0131, Peygamberlerin s\u00f6zlerinde sakl\u0131 olanlar g\u00fcn\u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kt\u0131, halk\u0131n ne\u015felenmesi i\u00e7in ruhani \u015f\u00f6lenler haz\u0131rland\u0131. Tek kelimeyle Ermeni halk\u0131, t\u0131pk\u0131 suyun denizi kaplamas\u0131 gibi, Tanr\u0131’n\u0131n bilgisiyle dolup ta\u015ft\u0131. <\/em>Bu d\u00f6nemin Ermeni kilise tarihinde Alt\u0131n \u00c7a\u011f<\/em> olarak an\u0131lmas\u0131 da bu yo\u011fun k\u00fclt\u00fcrel \u00fcretimden kaynaklan\u0131r. Kutsal Kitab\u0131n terc\u00fcmesi Ermeni edebiyat\u0131n\u0131n ba\u015fyap\u0131t\u0131 olarak kabul edilmektedir.\u201d<\/p>\n

Ermeni alfabesinin bulunmas\u0131 ve kullan\u0131lmas\u0131 ayn\u0131 zamanda bir k\u00fclt\u00fcrel s\u0131\u00e7ramay\u0131 ve d\u00f6n\u00fc\u015f\u00fcm\u00fc de ifade etti\u011fi gibi yabanc\u0131 etkilere a\u00e7\u0131k uzun bir tarihsel d\u00f6nemde, Ermenilerin dillerini ve milliyetlerinin korunmas\u0131nda ve gelece\u011fe ta\u015f\u0131mas\u0131nda en \u00f6nemli etkenlerden biri olmu\u015ftur: \u201cAlfabenin \u00fcretilmesi ve geni\u015f kapsaml\u0131 bir \u00e7eviri faaliyetine giri\u015filmesi Ermenicenin bir edebiyat dili olarak kullan\u0131labilmesinin \u00f6n\u00fcn\u00fc a\u00e7m\u0131\u015ft\u0131r. B\u00f6ylece soylular ve okumu\u015f kesimler \u00fczerindeki Grek ya da S\u00fcryani etkisini k\u0131rmak m\u00fcmk\u00fcn hale gelmi\u015ftir. Ayn\u0131 d\u00f6nemde siyasi a\u00e7\u0131dan Sasani ve Bizans imparatorluklar\u0131n\u0131n m\u00fccadele alan\u0131 i\u00e7inde kalan ve ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 yitirme tehlikesi ya\u015fayan Ermeniler bu zorlu s\u00fcre\u00e7ten manevi ve k\u00fclt\u00fcrel ba\u011f\u0131ms\u0131zl\u0131klar\u0131n\u0131 koruyabilmeleri sayesinde \u00e7\u0131kabilmi\u015flerdir.\u201d<\/p>\n

Ermenilerin bu d\u00f6nemdeki yo\u011fun k\u00fclt\u00fcrel faaliyetleri ile ayn\u0131 zamanda evrensel k\u00fclt\u00fcr\u00fcn \u00f6nemli eserlerinin korunmas\u0131nda ve gelece\u011fe ta\u015f\u0131nmas\u0131ndaki katk\u0131lar\u0131 \u00e7ok \u00f6nemlidir. Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n \u00f6nemli metinlerin ya\u015fatarak g\u00fcn\u00fcm\u00fcze ta\u015f\u0131m\u0131\u015flard\u0131r: \u201cM\u00fctercimlerin \u00e7evirileri sayesinde Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n temel metinleri daha geni\u015f bir alana yay\u0131lmakla kalmad\u0131, ayn\u0131 zamanda bu metinlerin korunmalar\u0131 da sa\u011flanm\u0131\u015f oldu. Zira daha sonra meydana gelen siyasal karga\u015falar, sava\u015flar vs. nedeniyle pek \u00e7ok S\u00fcryanice ve Yunanca metnin orijinallerinin kayboldu\u011fu ve sadece Ermenice \u00e7evirilerinin muhafaza edilebildi\u011fi anla\u015f\u0131lm\u0131\u015ft\u0131r\u201d Bat\u0131 uygarl\u0131\u011f\u0131 k\u00f6klerini bu metinler sayesinde yeniden ke\u015ffedecektir; \u201cBat\u0131 Avrupa klasik \u00e7a\u011f\u0131n k\u00fclt\u00fcrel \u00fcr\u00fcnlerini yeniden ke\u015ffetmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131nda, ge\u00e7mi\u015fin bilgi birikimiyle ili\u015fki kurabilmek i\u00e7in bu \u00e7evirilerden yararlanm\u0131\u015ft\u0131r.\u201d<\/p>\n

Ermeni harflerinin bulunu\u015fu ve kullan\u0131l\u0131\u015f\u0131 Ermeni halk\u0131 i\u00e7in \u00e7ok \u00f6nemlidir. Vanantl\u0131 Tatul bunu\u00a0 \u00f6zl\u00fc ve duygu dolu c\u00fcmlelerle ifade eder; \u201c1895 y\u0131l\u0131nda, Hantes Amsorya <\/em>dergisinde yay\u0131mlanan bir metin, Ermeni alfabesinin ve harflerinin bu millet i\u00e7in ne kadar de\u011ferli oldu\u011funu g\u00f6stermektedir. Vanantl\u0131 Tatul\u2019un kaleme ald\u0131\u011f\u0131 \u00f6vg\u00fc J\u00fcbile Vesilesiyle Harf Kendi Hik\u00e2yesini Anlat\u0131yor<\/em> ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131maktad\u0131r: Mesrop bana hayat verdi. M<\/em>\u00fctercimler kulland\u0131. Milletim okudu. Zaman beni de\u011fi\u015ftirdi. Bilim adamlar\u0131 bana sayg\u0131 g\u00f6sterdi. D\u00f6k\u00fcmc\u00fc d\u00f6kt\u00fc. Matbaac\u0131 bast\u0131. \u0130htiya\u00e7 yay\u0131lmam\u0131 sa\u011flad\u0131. G\u00fczellik beni \u00e7o\u011faltt\u0131. Zevk beni s\u00fcsledi. Becerinin parmaklan beni \u015fekillendirdi. Pek \u00e7ok matbaa dola\u015ft\u0131m. Beni yaratana sayg\u0131. Ne mutlu beni kullanana. Bana sayg\u0131 g\u00f6steren y\u00fccelsin. Beni g\u00fczelle\u015ftiren ellere te\u015fekk\u00fcrler. Beceri bana yeni bir hayat verdi.<\/em><\/p>\n

Bu duyguyu ta\u015f\u0131yan bir halk i\u00e7in k\u00fclt\u00fcrel zenginli\u011finin ifadesi ve gelece\u011fe ta\u015f\u0131nmas\u0131ndaki sabr\u0131 ve \u00e7abas\u0131n\u0131 kutsall\u0131k derecesine \u00e7\u0131karmas\u0131 son derece do\u011fal kar\u015f\u0131lanmal\u0131d\u0131r; \u201cHarflerin, alfabenin ve bunlar arac\u0131l\u0131\u011f\u0131yla giri\u015filen b\u00fcy\u00fck \u00e7eviri hamlesinin Ermeniler \u00fczerindeki tesiri elyazmalar\u0131n\u0131n ve kitab\u0131n neredeyse kutsal say\u0131lmas\u0131 olmu\u015ftur. Bu nedenle elyazmalar\u0131n\u0131n ge\u00e7mi\u015fte Ermeni olmayanlar taraf\u0131ndan edinilmesinin neredeyse imk\u00e2ns\u0131z oldu\u011fu bile s\u00f6ylenebilir. Elyazmalar\u0131 ve kitaplar Ermeniler aras\u0131nda yaln\u0131zca k\u00fclt\u00fcr\u00fcn aktar\u0131lmas\u0131n\u0131n basit bir arac\u0131 olarak g\u00f6r\u00fclmemi\u015f, ayn\u0131 zamanda kutsal bir nesne olarak da onlara y\u00fcksek bir de\u011fer bi\u00e7ilmi\u015ftir. Hat, tezhip, cilt\u00e7ilik ve hatta bizzat ka\u011f\u0131t \u00fcretimi gibi kitapla ilgili pek \u00e7ok sanat \u00f6nemsenmi\u015f ve geli\u015ftirilmi\u015ftir. Pek \u00e7ok elyazmas\u0131 \u00fcretim merkezinde m\u00fcstensihin, minyat\u00fcrc\u00fcn\u00fcn, ka\u011f\u0131d\u0131 perdahlayan ve m\u00fcrekkebi haz\u0131rlayan zanaatkarlar\u0131n, d\u00fczeltmenin ve m\u00fccellitin yan yana \u00e7al\u0131\u015fmas\u0131 bu \u00fcretimin kolektif niteli\u011finin bir kan\u0131t\u0131d\u0131r.\u201d Bir halk\u0131n k\u00fclt\u00fcr\u00fcn\u00fcn kitleselle\u015fmesi ve gelece\u011fe ta\u015f\u0131nmas\u0131nda kolektif bir ruhun s\u00f6z konusu oldu\u011funu herkesin ve her kesimin \u00fcst\u00fcne d\u00fc\u015feni elbirli\u011fiyle yapt\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n

Bu d\u00f6nemde \u00fcretilen k\u00fclt\u00fcrel \u00fcr\u00fcnlerin say\u0131s\u0131 inan\u0131lmazd\u0131r, bu da Ermeni halk\u0131n\u0131n sabr\u0131n\u0131n ve azminin bir ifadesidir: \u201cErken Orta\u00e7a\u011f’dan 18. y\u00fczy\u0131la kadar uzanan d\u00f6nemde 30.000 civar\u0131nda Ermenice elyazmas\u0131 \u00fcretilmi\u015ftir ve bunlar\u0131n \u00e7o\u011fu tasvirlidir. Ermenice elyazmalar\u0131n\u0131n 5. y\u00fczy\u0131lda yaz\u0131lmaya ba\u015fland\u0131\u011f\u0131 san\u0131lmaktad\u0131r. 7. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda yaz\u0131ld\u0131\u011f\u0131 anla\u015f\u0131lan bir metinde, alt\u0131n ve g\u00fcm\u00fc\u015fle resimlendirilmi\u015f, fildi\u015fi ve k\u0131rm\u0131z\u0131 deriyle ciltlenmi\u015f \u0130nciller Kitab\u0131\u2019<\/em>ndan s\u00f6z edilmektedir.\u201d<\/p>\n

Ermeni elyazmalar\u0131 bir \u015faheserdir. Yukar\u0131da da belirtti\u011fimiz gibi; Arsen Yarman bu eserleri \u00f6rnekleyerek, \u00a0bir g\u00f6rsel \u015f\u00f6len gibi okuyucular\u0131yla payla\u015fmaktad\u0131r: \u201cErmeni elyazmalar\u0131n\u0131n zengin bir \u015fekilde s\u00fcslenmesi, onlar\u0131n Tanr\u0131sal Ruhun somutla\u015fm\u0131\u015f hali olarak g\u00f6r\u00fclmeleriyle yak\u0131ndan ba\u011flant\u0131l\u0131d\u0131r. Surp Krikor’un kutsal kitaplar\u0131n anla\u015f\u0131labilmesi i\u00e7in g\u00f6rselli\u011fin \u00f6nemli oldu\u011funa dair s\u00f6zleri de bu yakla\u015f\u0131m\u0131 g\u00fc\u00e7lendirmi\u015ftir. \u0130nsan ruhunu s\u00fcsleyip p\u0131r\u0131lt\u0131l\u0131 bir hale getirmek, onu sislerden kurtarmak ve tanr\u0131salla\u015ft\u0131rmak anlam\u0131na gelmekledir. Nitekim Surp Krikor’dan bir y\u00fczy\u0131l sonra, Sinal\u0131 Aziz Nilus, okuma yazmas\u0131 olmayanlar\u0131 ve dolay\u0131s\u0131yla kutsal kitaplar\u0131 okuyamayanlar\u0131, resimlere bakarak, ger\u00e7ek Tanr\u0131’ya en iyi \u015fekilde hizmet etmi\u015f olanlar\u0131n yapt\u0131klar\u0131n\u0131 \u00f6\u011frenip, bu y\u00fcce ve tanr\u0131sal hizmetleri tekrarlamaya te\u015fvik etmek i\u00e7in, kiliselerin, Eski ve Yeni Ahit’ten \u00f6yk\u00fcler anlatan resimlerle s\u00fcslenmesini \u00f6\u011f\u00fctlemi\u015ftir.\u201d <\/em>Bu bak\u0131mdan elyazmalar\u0131nda yo\u011fun olarak kullan\u0131lan g\u00f6rselli\u011fin bir\u00e7ok amac\u0131 oldu\u011fu s\u00f6ylenebilir.<\/p>\n

Ayr\u0131ca \u00a0elyazmalar\u0131n\u0131n s\u00fcslenmesi ve g\u00f6rsellerle zenginle\u015ftirilmesi k\u00fclt\u00fcrel devaml\u0131l\u0131\u011f\u0131 da ifade ederken, bir k\u00fclt\u00fcrel ve tarihi kompozisyondur. Elyazmalar\u0131n\u0131n d\u00f6nemin etkilerini ta\u015f\u0131mas\u0131 nedeniyle de elyazmalar\u0131ndaki s\u00fcslemeler ayn\u0131 zamanda tarihsel bir d\u00f6nemin resmedilmesidir[1]<\/a>: \u201cElyazmas\u0131 s\u00fcslemecileri, Tanr\u0131sal olana \u015fekil verebilme becerilerinden dolay\u0131<\/em> di\u011ferlerine nazaran daha fazla \u00f6nemsenmi\u015flerdir. S\u00fcslemek elyazmalar\u0131n\u0131n Ermeni dinsel sanat\u0131n\u0131n bir\u00e7ok t\u00fcr\u00fc aras\u0131nda imtiyazl\u0131 bir yere sahip olu\u015funun tarihi Ermeni H\u0131ristiyanl\u0131\u011f\u0131n\u0131n ba\u015flang\u0131c\u0131na kadar uzanmaklad\u0131r. Bu elyazmalar\u0131nda g\u00f6r\u00fclen \u0130sa’yla ilgili resimler \u00e7o\u011funlukla erken H\u0131ristiyan d\u00f6nemi inan\u00e7lar\u0131na simgesel olarak ba\u011fl\u0131 g\u00f6r\u00fcnmekle birlikte, H\u0131ristiyanl\u0131k \u00f6ncesine uzanan anlamlar\u0131 da bulunan pek \u00e7ok \u00e7i\u00e7ek ve hayvan (\u00f6zellikle ejderhalar ve y\u0131lanlar H\u0131ristiyanl\u0131k \u00f6ncesi Ermeni ikonografisinin \u00f6nemli unsurlar\u0131 aras\u0131ndad\u0131r) konulu ya da geometrik desenle tamamlanm\u0131\u015ft\u0131r. Ermeni elyazmalar\u0131ndaki resimleme tarz\u0131 ve sanatsal \u00e7er\u00e7eve H\u0131ristiyanl\u0131k \u00f6ncesi k\u00fclt\u00fcrlerin yan\u0131 s\u0131ra Pers, Roma, Bizans, Arap, Ha\u00e7l\u0131 ve Mo\u011fol sanat\u0131ndan da etkiler ta\u015f\u0131maktad\u0131r. \u00d6zellikle \u0130sa, Havariler, Meryem Ana, azizler ve \u015fehitlerle ilgili resimlerde Ermeni dinsel sanat\u0131n\u0131n kom\u015fu H\u0131ristiyan toplumlardan etkilendi\u011fi ve onlar\u0131 etkiledi\u011fi de g\u00f6r\u00fclmektedir. Ancak bu etkiler yerel Ermeni dinsel sanat\u0131n\u0131n \u00f6zelliklerini ortadan kald\u0131racak yo\u011funlukta de\u011fildirler. Elyazmalar\u0131nda yer alan pek \u00e7ok de\u011fi\u015fik konudaki minyat\u00fcr\u00fcn bu a\u00e7\u0131dan incelenmesi yararl\u0131 olacakt\u0131r. Bu minyat\u00fcrlerin konular\u0131 olduk\u00e7a geni\u015ftir.\u201d<\/p>\n

Ermeni halk\u0131 elyazmalar\u0131na bir kutsall\u0131k atfeder, Elyazmalar\u0131 Ermeniler i\u00e7in kutsald\u0131r ve ba\u015fka milletlerin eline d\u00fc\u015ft\u00fcklerinde, her ne olursa olsun bulunmalar\u0131 ve sat\u0131n al\u0131n\u0131p manast\u0131rlara iade edilmeleri zorunludur. \u201cElyazmas\u0131n\u0131 b\u00f6yle bir esaretten kurtar\u0131p ait oldu\u011fu yere kazand\u0131rmak yeni bir kilise kurmak ya da bir kiliseyi onarmak kadar kutsal kabul edilmektedir. \u00a0Elyazmas\u0131n\u0131 kaleme alman\u0131n, ba\u015fkalar\u0131n\u0131n eline ge\u00e7en elyazmalar\u0131n\u0131n kurtar\u0131lmas\u0131 i\u00e7in fidye \u00f6demenin yan\u0131 s\u0131ra onlar\u0131 onar\u0131p yenile\u015ftirerek gelecek ku\u015faklara aktarmak da ayn\u0131 \u00f6l\u00e7\u00fcde \u00f6nemlidir. Bu nedenle \u00fcnl\u00fc scriptoriumlarda \u00e7al\u0131\u015fan tecr\u00fcbeli k\u00e2tipler sadece yeni elyazmas\u0131 suretlerini \u00fcretmekle kalm\u0131yor, \u00f6nceki y\u00fczy\u0131llarda yap\u0131lm\u0131\u015f hasarl\u0131 elyazmalar\u0131n\u0131n bir daha onar\u0131lamaz hale gelmesini \u00f6nlemek i\u00e7in yenileme i\u015flerini de \u00fcstlenmektedirler.\u201d G\u00fcn\u00fcm\u00fczde \u00e7e\u015fitli kurumlarda sergilenen Ermenice elyazmalar\u0131n\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fc 17. ve 18. y\u00fczy\u0131l\u0131n bu k\u00e2tip ve restorat\u00f6rlerine bor\u00e7luyuz.<\/p>\n

El yazmalar\u0131n\u0131n \u00f6nemiyle ilgili olarak Arsen Yarman iki \u00f6rnek verir. Bu \u00f6rneklerden Ermeni halk\u0131n\u0131n elyazmalar\u0131na her ko\u015fulda nas\u0131l sahip \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nemlidir: \u201cElyazmalar\u0131n\u0131 koruman\u0131n, onu ait oldu\u011fu yerde tutman\u0131n Ermeni halk\u0131 i\u00e7in ne kadar \u00f6nemli oldu\u011funu anlayabilmek i\u00e7in bir elyazmas\u0131n\u0131n hik\u00e2yesini aktarmak yararl\u0131 olacakt\u0131r. Bu hik\u00e2ye yukar\u0131da s\u00f6ylenenleri somut olarak kan\u0131tlamaktad\u0131r: S\u00f6z\u00fc edilen, haz\u0131rlanmas\u0131 i\u00e7in 700 s\u0131\u011f\u0131r\u0131n derisinin kullan\u0131ld\u0131\u011f\u0131 32 kiloluk M\u0131\u015fo Car\u0131nd\u0131r <\/em>adl\u0131 elyazmas\u0131d\u0131r. Sel\u00e7uklular\u0131n Anadolu’yu zaptettikleri d\u00f6nemde ele ge\u00e7irdikleri elyazmas\u0131, halk\u0131n b\u00fcy\u00fck fedak\u00e2rl\u0131klarla para toplay\u0131p tekrar sat\u0131n almas\u0131yla ait oldu\u011fu yere d\u00f6ner. Mu\u015f’taki Arakelots Vank’a (Havariler Manast\u0131r\u0131) g\u00f6t\u00fcr\u00fclen elyazmas\u0131 burada yakla\u015f\u0131k 700 y\u0131l boyunca korunur. 1915 y\u0131l\u0131nda ya\u015fanan tehcir s\u0131ras\u0131nda ya\u015fad\u0131klar\u0131 yerleri terk etmek zorunda kalan Ermeniler bu de\u011ferli hazineyi canlar\u0131 pahas\u0131na korumaya kararl\u0131d\u0131rlar. Elyazmas\u0131n\u0131 g\u00fcvenli bir yere ula\u015ft\u0131rmak gibi zor ve tehlikeli i\u015fi \u00fcstlenen bir kad\u0131nd\u0131r. Ancak 32 kiloluk elyazmas\u0131n\u0131 tek bir ki\u015finin nereye varaca\u011f\u0131 ve nas\u0131l sonu\u00e7lanaca\u011f\u0131 bilinmeyen bir yol boyunca ta\u015f\u0131mas\u0131 kolay de\u011fildir. Yan\u0131nda hem \u00e7ocu\u011funu hem de elyazmasm\u0131 ta\u015f\u0131yan kad\u0131n g\u00fc\u00e7ten kesildi\u011finde elyazmas\u0131n\u0131 ikiye ay\u0131rmak ve yar\u0131s\u0131n\u0131 gen\u00e7 bir \u00e7ocu\u011fa emanet etmek zorunda kalm\u0131\u015ft\u0131r. \u00c7ocu\u011fa elyazmas\u0131n\u0131 korumas\u0131n\u0131 ve g\u00fcc\u00fc t\u00fckenince bir kilise avlusuna g\u00f6mmesini de s\u0131k\u0131 s\u0131k\u0131 tembih etmi\u015ftir. Elyazmas\u0131n\u0131 fedak\u00e2rca ta\u015f\u0131yan gen\u00e7 \u00e7ocuk ancak Erzurum’a (Karin-\u2018Akunq\u2019 web sayfas\u0131 y\u00f6neticileri)<\/em> kadar ula\u015ft\u0131rabilmi\u015f ve orada bir kilisenin avlusuna g\u00f6mm\u00fc\u015ft\u00fcr. Kad\u0131n\u0131n ta\u015f\u0131d\u0131\u011f\u0131 di\u011fer yar\u0131s\u0131 ise seneler i\u00e7inde elden ele E\u00e7miyadzin’e kadar ula\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Y\u0131llar sonra bir tesad\u00fcf eseri Erzurum’daki y\u0131k\u0131nt\u0131lar aras\u0131nda bulunan elyazmas\u0131n\u0131n da buraya ula\u015ft\u0131r\u0131lmas\u0131 sonucunda kitap yeniden bir araya gelmi\u015ftir. Ancak bu ta\u015f\u0131nma s\u0131ras\u0131nda elyazmas\u0131n\u0131n baz\u0131 b\u00f6l\u00fcmleri tahrip olmu\u015f ve kimi sayfalar\u0131 da kaybolmu\u015ftur. Kay\u0131p olan sayfalar\u0131n bir k\u0131sm\u0131, 17 sayfa, g\u00fcn\u00fcm\u00fczde Venedik’te M\u0131khitaristler taraf\u0131ndan muhafaza edilmektedir.\u201d<\/p>\n

Bir di\u011fer \u00f6rnek de ilgin\u00e7 olup Ermeni k\u00f6yl\u00fclerinin \u0131srar\u0131 sonucu en eski elyazmas\u0131 \u0130ncil g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015ft\u0131r. \u201cElyazmas\u0131n\u0131n kutsall\u0131\u011f\u0131na ve can pahas\u0131na korunmas\u0131na dair bir ba\u015fka \u00f6rnek de 19. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda Osmanl\u0131-Rus Sava\u015f\u0131 s\u0131ras\u0131nda ya\u015fanm\u0131\u015ft\u0131r. 1826 y\u0131l\u0131nda ba\u015flayan Rus-Iran Sava\u015f\u0131 iki y\u0131l sonra T\u00fcrkmen\u00e7ay Antla\u015fmas\u0131’yla sonu\u00e7lan\u0131r. Bu sava\u015fta Rus ordusuna Paskevi\u00e7 komuta etmektedir. \u0130mzalanan antla\u015fmaya g\u00f6re Erivan Rusya’da kal\u0131r. Ayn\u0131 y\u0131l Paskevi\u00e7 komutas\u0131ndaki Rus ordusu Osmanl\u0131 \u0130mparatorlu\u011fu’na sald\u0131r\u0131r ve 1829 y\u0131l\u0131nda Erzurum’u al\u0131r. Sava\u015f 1829 y\u0131l\u0131n\u0131n Eyl\u00fcl ay\u0131nda imzalanan Edirne Antla\u015fmas\u0131’yla sonu\u00e7lan\u0131r. Bu antla\u015fma isteyenlere Rusya’ya g\u00f6\u00e7 etme hakk\u0131 veren bir maddeyi de i\u00e7ermektedir. Osmanl\u0131 ve Rus imparatorluklar\u0131 aras\u0131nda “yast\u0131k” olacaklar\u0131ndan korkan Ermeniler Rusya’ya g\u00f6\u00e7meye karar verirler. Bunlar aras\u0131nda Erzurum Ermenileri de bulunmaktad\u0131r. Erzurum’un Il\u0131ca k\u00f6y\u00fcnde ya\u015fayan Ermeniler Episkopos Garabed’in \u00f6nderli\u011finde, o s\u0131ralar Rusya’n\u0131n elinde bulunan G\u00fcrcistan’\u0131n Cavakh b\u00f6lgesindeki Akhalkalak civar\u0131na yerle\u015firler ve burada Tzoughrout ad\u0131ndaki k\u00f6y\u00fc (bu k\u00f6y g\u00fcn\u00fcm\u00fczde h\u00e2l\u00e2 mevcuttur) kurarlar. K\u00f6y\u00fcn mal\u0131 olan Kutsal Kitab\u0131 da terk etmeyip yanlar\u0131nda g\u00f6t\u00fcr\u00fcrler. K\u00f6yl\u00fclerin yanlar\u0131nda ta\u015f\u0131d\u0131klar\u0131 Tzoughrout incili, <\/em>kronolojik olarak, bilinen \u00fc\u00e7\u00fcnc\u00fc en eski elyazmas\u0131d\u0131r. Kolofonunun \u00fc\u00e7\u00fcnc\u00fc sat\u0131r\u0131nda, Bu \u0130ncili 423 y\u0131l\u0131nda yazd\u0131m<\/em> \u015feklinde bir kay\u0131t bulunmaktad\u0131r. Erzurum’un Il\u0131ca k\u00f6y\u00fcndeki elyazmas\u0131 Ermeni tarihiyle 423 y\u0131l\u0131nda, yani Miladi 974 y\u0131l\u0131nda yaz\u0131lm\u0131\u015ft\u0131r. K\u00f6yl\u00fclerin inanc\u0131na g\u00f6re bu \u0130ncil onlar\u0131n varolma neden<\/p>\n

Matbaan\u0131n devreye girmesi Elyazmas\u0131 sanat\u0131n\u0131 etkiledi\u011fi s\u00f6ylenemez[2]<\/a>, Elyazmas\u0131 ve s\u00fcslemeleri matbaa bask\u0131lar\u0131na kar\u015f\u0131 avantajl\u0131 durumunu uzun bir s\u00fcre daha s\u00fcrd\u00fcr\u00fcr. \u201cElyazmas\u0131 gelene\u011finin, ini\u015fli \u00e7\u0131k\u0131\u015fl\u0131 s\u00fcre\u00e7lerin ard\u0131ndan, 19. y\u00fczy\u0131la kadar s\u00fcrd\u00fc\u011f\u00fc bilinmekledir. Elyazmas\u0131 gelene\u011finin manast\u0131rlarda daha uzun s\u00fcre devam etmesi do\u011fal say\u0131lmal\u0131d\u0131r. Zira buralarda g\u00f6n\u00fcll\u00fc \u00e7al\u0131\u015fan m\u00fcstensihler s\u00f6z konusudur ve i\u015fin bu \u00f6zelli\u011fi elyazmalar\u0131n\u0131 matbu kitaplardan daha iktisatl\u0131 hale getirmektedir. Belki de bu nedenle pek \u00e7ok k\u00e2tibin matbu eserlere dayanan elyazmas\u0131 istinsah\u0131n\u0131 uzun bir s\u00fcre devam ettirmesi \u015fa\u015f\u0131rt\u0131c\u0131 say\u0131lmamal\u0131d\u0131r (bu t\u00fcr elyazmalar\u0131 daha \u00e7ok Kilise Babalar\u0131n\u0131n, Apostolik ya da Katolik Ermeni bilginleri taraf\u0131ndan terc\u00fcme edilmi\u015f eserlerini i\u00e7ermektedir). Ermenilerin ticaret yollar\u0131n\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcnde etkin olmalar\u0131n\u0131n bir sonucu da ticari faaliyetler sayesinde olu\u015fan servetlerin hat\u0131r\u0131 say\u0131l\u0131r bir b\u00f6l\u00fcm\u00fcn\u00fcn manast\u0131rlara ba\u011f\u0131\u015flanmas\u0131 ya da yeni kiliselerin in\u015fas\u0131nda kullan\u0131lmas\u0131 olmu\u015ftur. 11. ve 16. y\u00fczy\u0131llar aras\u0131nda pek \u00e7ok kilise ve manast\u0131r in\u015fa edilmi\u015f ya da tamamlanm\u0131\u015ft\u0131r.\u201d Bu manast\u0131rlar elyazmas\u0131 \u00fcretiminin merkezleri olarak bir\u00e7ok eseri g\u00fcn\u00fcm\u00fcze ta\u015f\u0131rlar. \u201cBu d\u00f6nemde elyazmas\u0131 suretlerinin bu kadar \u00e7o\u011falmas\u0131 elbette modern bask\u0131 y\u00f6ntemleriyle rekabet arzusuyla ilgili de\u011fildir. Bu \u00e7o\u011falma Ermeni toplumunda \u00e7ileci dindar hayat\u0131n 17. y\u00fczy\u0131lda yeniden canlanmas\u0131n\u0131n do\u011fal bir sonucu olarak kabul edilmelidir. Ermeni dini \u00e7evrelerinde maddi d\u00fcnyadan el etek \u00e7ekip manevi d\u00fcnyaya y\u00f6nelme ve ke\u015fi\u015f hayat\u0131 ya\u015fama e\u011filiminin g\u00fc\u00e7lenmesi bu \u00fcretimi de art\u0131rm\u0131\u015ft\u0131r. Zira ruhaniler yeniden a\u00e7\u0131lan ve b\u00fcy\u00fck ra\u011fbet g\u00f6r\u00fclen inziva mek\u00e2nlar\u0131nda tek ba\u015f\u0131na \u00e7ile doldurup kendilerini dua ve ayinlere verirken bir yandan da Ermeni Kilisesi’nin \u00f6nemli isimlerinin eserlerini okuyup \u00e7o\u011faltmaktalard\u0131. Bu ke\u015fi\u015flerin dikkati yaln\u0131zca Ermeni Kilisesi’nin \u00f6nemli metinleriyle s\u0131n\u0131rl\u0131 de\u011fildi, zira bu d\u00f6nemde co\u011frafya, matematik ya da do\u011fal bilimler alan\u0131ndaki pek \u00e7ok eserin de Ermeniceye \u00e7evrildi\u011fi g\u00f6r\u00fclmektedir.\u201d[3]<\/a><\/p>\n

17. ve 18. y\u00fczy\u0131lda bu \u00e7eviri faaliyetlerinin hi\u00e7 azalmad\u0131\u011f\u0131, Venedik ve \u0130stanbul’un \u00f6nemli birer \u00e7eviri merkezi oldu\u011funu kaydeden Yarman, bu d\u00f6nemde Ermeniceye \u00e7evrilen kitaplardan \u00f6rnekler verir: \u201cErmeniceye \u00e7evrilen dini kitaplar\u0131n say\u0131s\u0131n\u0131n h\u0131zla artt\u0131\u011f\u0131 18. y\u00fczy\u0131lda M\u0131khitar Abba, Aziz Thomas Aquinas’\u0131n Tanr\u0131bilim’<\/em>ni, <\/em>Tiflisli Bedros, Katolik tanr\u0131bilimci Mardiros Pekanyan’\u0131n Analogica’sm\u0131 ve ba\u015fka \u0130talyanca eserleri \u00e7evirirler. Ayr\u0131ca Kevork M\u0131khlamo\u011flu, Culfal\u0131 Hovhannes, Bedros A\u011famalyan-Berdumyan, Vartan Unanyan ve Vartan Maradatsi’nin tanr\u0131bilimsel eserleri de bu alandaki k\u00fclliyat\u0131 zenginle\u015ftirirler. Ermeni kilise babalar\u0131n\u0131n \u00f6zg\u00fcn eserlerinin kopyalar\u0131n\u0131n 1.000’i buldu\u011funu ve yukar\u0131da de\u011findi\u011fimiz di\u011fer dillerden Ermenice’ye \u00e7evirilerin de bu say\u0131ya ula\u015ft\u0131\u011f\u0131n\u0131 eklersek 17. ve 18. y\u00fczy\u0131l\u0131n bu istinsah ve \u00e7eviri faaliyetinin kapsam\u0131n\u0131 daha iyi anlayabiliriz.\u201d Yarman,\u00a0 ayr\u0131ca yak\u0131n zamana kadar bile bir bas\u0131mevinin olmad\u0131\u011f\u0131 bir \u00e7ok yerlerdeki \u00e7eviri merkezlerini s\u0131ralarken i\u00e7inizi bir h\u00fczn\u00fcn kaplamamas\u0131 m\u00fcmk\u00fcn de\u011fildir: \u00a0\u201c17. ve 18. y\u00fczy\u0131l\u0131n istinsah ve \u00e7eviri faaliyetleri geni\u015f bir alana yay\u0131lm\u0131\u015f, neredeyse b\u00fct\u00fcn bir Ermeni d\u00fcnyas\u0131na h\u00e2kim olmu\u015ftur. Van, E\u00e7miyadzin, Trabzon, Culfa (Cugha-\u2018Akunq\u2019 web sayfas\u0131 y\u00f6neticileri)<\/em>, Sivas (Sebastya-\u2018Akunq\u2019 web sayfas\u0131 y\u00f6neticileri)<\/em> ve Akhtamar’daki istinsahhanelerin yan\u0131 s\u0131ra Van’\u0131n Lim, Mu\u015f’un Aziz Havariler manast\u0131rlar\u0131, Datev’in Harants (Ermenistan’\u0131n g\u00fcneyinde, Siunik’te) ke\u015fi\u015fli\u011fi ile \u015eadig (Vayots Tsor’da, \u015eadig Vank ya da Anabad Vank)), Hermon (Vayots Tsor’da, Hermoni Vank), Tatyos (Azerbaycan’\u0131n bat\u0131s\u0131nda, Kara Kilise) ve Sevan manast\u0131rlar\u0131 gibi merkezler de yo\u011fun bir faaliyet i\u00e7indedirler. Ermenilerin ya\u015fad\u0131\u011f\u0131 bu t\u00fcrden \u00f6nemli merkezlerde \u00fcnl\u00fc m\u00fcstensih ve minyat\u00fcrc\u00fclerin elinden \u00e7\u0131kan elyazmalar\u0131 sahip olduklar\u0131 b\u00fcy\u00fck\u00a0 sanatsal de\u011ferle dikkat \u00e7ekiyorlard\u0131.\u201d<\/p>\n

Bu merkezler sadece kendi b\u00f6lgelerinin gereksinmelerini kar\u015f\u0131lam\u0131yor uzak yerlerdeki Ermeni topluluklar\u0131n\u0131n da ihtiya\u00e7lar\u0131na da cevap veriyorlard\u0131. Bu elyazmalar\u0131 sayesinde tarihsel topraklar\u0131ndan ayr\u0131 d\u00fc\u015fen Ermenilerin\u00a0 i\u00e7inde bulunduklar\u0131 topluluklara asimile olmalar\u0131n\u0131 engelleyen bir i\u015flev g\u00f6rm\u00fc\u015ft\u00fcr. \u00d6zellikle 19 y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan sonra artan Ermenice harflerle bir\u00e7ok dilde yay\u0131nlanan metinlerin asimilasyona kar\u015f\u0131\u00a0 bir i\u015flev\u00a0 g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6yleyebiliriz. \u201cNor Culfa, K\u0131r\u0131m’daki Surp Ha\u00e7 Manast\u0131r\u0131, Kefe, Lvov, Kud\u00fcs, \u0130stanbul, Venedik, Madras ve Halep’teki Ermeni topluluklar\u0131 yaln\u0131zca mahalli halk\u0131n ihtiya\u00e7lar\u0131na yan\u0131t vermekle kalmamakta, ba\u015fka b\u00f6lgelerden gelen sipari\u015fleri de kar\u015f\u0131lamaktayd\u0131lar. Burada \u00f6zellikle Anadolu, Polonya ve K\u0131r\u0131m’daki Ermeni topluluklar\u0131 i\u00e7in s\u00f6z konusu olan bir sorunu da anmal\u0131y\u0131z: Buralarda Ermeni halk\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fcn Ermeniceyi unuttu\u011fu ve anla\u015fma arac\u0131 olarak T\u00fcrk\u00e7e ve K\u0131p\u00e7ak\u00e7a’y\u0131 kulland\u0131\u011f\u0131 g\u00f6r\u00fclmektedir. Bu sorunu a\u015fmak amac\u0131yla dini ya da din d\u0131\u015f\u0131 pek \u00e7ok eserin bu dillere \u00e7evrilmesi zorunlu olmu\u015ftur. Ermenice harfli T\u00fcrk\u00e7e ve K\u0131p\u00e7ak dillerindeki eserlerin fazlal\u0131\u011f\u0131 buradan kaynaklanmaktad\u0131r. Benzer bir sorun, daha az olmakla birlikte, Ermenice harfli Latince, Fars\u00e7a, Arap\u00e7a, Yunanca, Rus\u00e7a, Leh\u00e7e ve Macarca eserlerin yay\u0131m\u0131nda da g\u00f6r\u00fclmektedir.\u201d<\/p>\n

Elyazmalar\u0131 ile\u00a0 matbaac\u0131l\u0131\u011f\u0131n\u00a0 bir arada geli\u015fmesi ve Ermeni yay\u0131nc\u0131l\u0131\u011f\u0131n\u0131n matbaaya y\u00f6nelmesi de Ermenilerin modern geli\u015fmelere h\u0131zla adapte olabilme yetene\u011finin bir g\u00f6stergesi olarak okunmaktad\u0131r: \u201c16. y\u00fczy\u0131lda geli\u015fen modern bask\u0131 tekniklerinin Ermeniler taraf\u0131ndan h\u0131zla \u00f6z\u00fcmlendi\u011fini belirten Zekiyan, bunu bir modernle\u015fme i\u015fareti olarak de\u011ferlendirmekte ve arkas\u0131ndaki toplumsal\u00a0\u00a0\u00a0 ve\u00a0\u00a0\u00a0 ekonomik\u00a0\u00a0\u00a0 ger\u00e7ekli\u011fin\u00a0\u00a0\u00a0 ihmal\u00a0\u00a0\u00a0 edilmemesi gerekti\u011fini vurgulamaktad\u0131r. Ermeni matbaac\u0131l\u0131\u011f\u0131n\u0131n modern bask\u0131 tekniklerini kullanarak ilk \u00fcr\u00fcn\u00fcn\u00fc vermesi 1511-1512 y\u0131l\u0131nda ger\u00e7ekle\u015fmi\u015ftir. Hagop Me\u011fabard’\u0131n bast\u0131\u011f\u0131 bu ilk kitap Surp Urpatakirk <\/em>ad\u0131n\u0131 ta\u015f\u0131maktad\u0131r\u201d.<\/p>\n

Yarman, Ermeni yaz\u0131s\u0131n\u0131n bulunu\u015fu ve ard\u0131ndan Ermeni matbaac\u0131l\u0131\u011f\u0131yla Ermeni \u00a0k\u00fclt\u00fcr\u00fcn\u00fcn yay\u0131lmas\u0131n\u0131 ve kitleselle\u015fmesini \u00f6rneklerken, Ermeni k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6nemli bir \u00f6zelli\u011fine\/evrensel yan\u0131na da\u00a0 dikkat \u00e7ekmektedir. \u201cVenedik d\u0131\u015f\u0131ndaki di\u011fer \u00f6nemli ticaret merkezlerinde de Ermeni matbaalar\u0131n\u0131n kurulmu\u015f olmas\u0131 (\u00f6rne\u011fin Lvov’da 1616, Livorno’da 1644, Amsterdam’da 1658, Marsilya’da 1672) Ermenilerin ticari faaliyetlerin en geli\u015fkin olduklar\u0131 merkezlerde yo\u011funla\u015ft\u0131klar\u0131n\u0131 g\u00f6stermektedir. Ermeni matbaac\u0131l\u0131\u011f\u0131n\u0131n Avrupa’daki bu \u00f6rneklerinin g\u00f6sterdi\u011fi bir ba\u015fka husus ise bu \u015fehirlerde matbaac\u0131l\u0131k faaliyetinin y\u00fcr\u00fct\u00fclmesini m\u00fcmk\u00fcn k\u0131lacak Ermeni kolonilerinin varl\u0131\u011f\u0131d\u0131r. Bu durum Ermenilerin Bat\u0131 d\u00fcnyas\u0131yla sadece ticari ili\u015fki kurmakla yetinmedi\u011fi, ayn\u0131 zamanda k\u00fclt\u00fcrel ili\u015fkiler kurabilmeyi de ba\u015fard\u0131\u011f\u0131d\u0131r. Zira Avrupa’daki ilk Ermeni matbaac\u0131l\u0131k deneyimlerinin \u00f6nc\u00fcleri, planlay\u0131c\u0131lar\u0131 ve y\u00f6neticileri -Avrupal\u0131 meslekta\u015flar\u0131ndan destek alm\u0131\u015f olsalar bile- bizzat Ermeniler olmu\u015ftur. Bas\u0131mc\u0131-yay\u0131nc\u0131lar Avrupa’da kendilerine maddi yard\u0131mda bulunabilecek ve bas\u0131l\u0131 \u00fcr\u00fcnlerini Do\u011fu limanlar\u0131na ula\u015ft\u0131racak bir da\u011f\u0131t\u0131m a\u011f\u0131na h\u00e2kim olan Ermeni t\u00fcccarlar\u0131 bulmakla g\u00fc\u00e7l\u00fck \u00e7ekmemi\u015flerdir\u2026 Ermeni k\u00fclt\u00fcr\u00fcn\u00fcn 16. ve 17. y\u00fczy\u0131ldaki geli\u015fimi bu iki kesimin, t\u00fcccarlar\u0131n ve matbaac\u0131lar\u0131n, yak\u0131n bir ili\u015fki i\u00e7inde olmalar\u0131yla belirlenmi\u015ftir.\u201d<\/p>\n

Yarman, elyazmalar\u0131, \u00e7evirmenler, matbaa ve yay\u0131nc\u0131l\u0131k s\u00fcreci ser\u00fcvenini naklederken bu uzun s\u00fcre\u00e7te yer alan k\u00fclt\u00fcr insanlar\u0131n\u0131 neredeyse tek tek sayar ve katk\u0131lar\u0131n\u0131 okuyucularla payla\u015f\u0131r. Bu niteli\u011fi ile \u00e7al\u0131\u015fma ayn\u0131 zamanda Ermeni k\u00fclt\u00fcr\u00fc ile ilgili bir ansiklopedik \u00e7al\u0131\u015fma olmas\u0131n\u0131n yan\u0131nda Ermeni \u00a0k\u00fclt\u00fcr\u00fcn\u00fcn kitlelere ula\u015fmas\u0131 ve bug\u00fcne ta\u015f\u0131nmas\u0131nda katk\u0131lar\u0131 olan k\u00fclt\u00fcr insanlar\u0131na bir sayg\u0131 ifadesidir. Yarman Ermenice kitaplar\u0131 en \u00fccra k\u00f6ylere e\u015fek veya kat\u0131r s\u0131rt\u0131nda okuyucular\u0131na g\u00f6t\u00fcren ayak sat\u0131c\u0131lar\u0131\/\u00e7er\u00e7ileri de unutmam\u0131\u015ft\u0131r. \u201cBu yerle\u015fik yay\u0131m \u015fekline [da\u011f\u0131t\u0131ma], matbu kitab\u0131n,\u00a0 18. Y\u00fczy\u0131ldan itibaren yava\u015f yava\u015f i\u00e7inde yer ald\u0131\u011f\u0131 ayak sat\u0131c\u0131l\u0131\u011f\u0131 da eklenmekteydi.T\u00fcrklerin ayr\u0131cal\u0131\u011f\u0131 olan at, H\u0131ristiyanlara yasakland\u0131\u011f\u0131 i\u00e7in kat\u0131r \u00fczerinde yol alan seyyar sat\u0131c\u0131lar k\u00f6y k\u00f6y dola\u015fmakta; Londra ya da Amsterdam\u2019dan gelme iki kuma\u015f par\u00e7as\u0131 ve diki\u015f gereci aras\u0131nda Venedik, \u0130stanbul, Moskova ya da Kalk\u00fcta\u2019da \u00e7\u0131km\u0131\u015f \u00e7e\u015fitli kitaplar\u0131 da teklif etmektedirler. Ancak burada yine bahar-yaz d\u00f6nemlerinde, yollar metrelerce karla \u00f6rt\u00fclm\u00fc\u015fken, en \u00fccra k\u00f6ylere kadar ula\u015fabilen perakende ticaret s\u00f6z konusudur. Ger\u00e7ekten, ayak sat\u0131c\u0131lar\u0131 ve papazlar, matbu kitap da\u011f\u0131t\u0131mc\u0131l\u0131\u011f\u0131n\u0131 neredeyse adilane bir \u015fekilde payla\u015fmaktad\u0131rlar. Ayak sat\u0131c\u0131lar\u0131 e\u011flence, masal ve bulmaca kitaplar\u0131 salnameler, egzotik romanlar satarken, papazlar para kar\u015f\u0131l\u0131\u011f\u0131 dua, mezmur, ilahi kitaplar\u0131 ve dua \u00e7izelgeleriyle Ermenice \u0130ncil ya da Tevrat da\u011f\u0131t\u0131rlar.\u201d Ermeni k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6rneklerinin yay\u0131lmas\u0131 ve kitleselle\u015fmesinde \u00a0herkesin ve her kesimin \u00a0\u00fczerine d\u00fc\u015feni ger\u00e7ekle\u015ftirdi\u011fini s\u00f6yleyebiliriz.<\/p>\n

Yarman, Ermeni matbaac\u0131l\u0131\u011f\u0131n\u0131n geli\u015fmesi ve yayg\u0131nla\u015fma s\u00fcrecini naklederken, bu s\u00fcrecin d\u00f6n\u00fcm noktalar\u0131na ve \u00f6nemli \u015fahsiyetlerine odaklan\u0131r. Bunlardan biri de M\u00fchendisyan\u2019d\u0131r. M\u00fchendisyan \u0130mparatorlu\u011fa modern bask\u0131 tekniklerinin getirilmesinde ve kullan\u0131lmas\u0131nda \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fcn yan\u0131nda bir \u00e7ok ilke de imza atar. \u201cM\u00fchendisyan’\u0131n matbaac\u0131l\u0131k alan\u0131ndaki katk\u0131lar\u0131 yaln\u0131zca Ermeni toplumu taraf\u0131ndan de\u011fil, Osmanl\u0131 toplumu ve devlet taraf\u0131ndan da bilinmektedir ve kendisi T\u00fcrklerin Gutenberg<\/em>\u2019i olarak tan\u0131nm\u0131\u015ft\u0131r. Onun haz\u0131rlad\u0131\u011f\u0131 \u00f6zel aletlerle harflerin d\u00f6k\u00fcm\u00fc ve dizgi i\u015fi kolayla\u015fm\u0131\u015f ve matbaac\u0131l\u0131\u011f\u0131n galvano, stereotip ve \u00e7inkograf dallar\u0131 Osmanl\u0131’ya getirilmi\u015ftir.\u201d Onun d\u00f6kt\u00fc\u011f\u00fc yaz\u0131 kal\u0131plar\u0131 Latin harflerinin kabul\u00fcne kadar kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n

M\u00fchendisyan bunlar\u0131n d\u0131\u015f\u0131nda imparatorlu\u011fun paras\u0131n\u0131 da basmaktad\u0131r. \u201cErmeni amira olan M\u0131g\u0131rdi\u00e7 Cezayirliyan sayesinde devletin g\u00fcmr\u00fck bilet ve kay\u0131t defterlerini de basm\u0131\u015ft\u0131r. 1.844 y\u0131l\u0131nda kaimenin bas\u0131m\u0131 i\u015finde ona g\u00f6rev verilir. Asl\u0131nda ilk banknotlar 1841 y\u0131l\u0131nda Rafael Kazanc\u0131yan taraf\u0131ndan, “Kaime-i Mutebere-i Osmaniye” ad\u0131yla bas\u0131lm\u0131\u015ft\u0131. Kazanc\u0131yan, Mekteb-i Bahriye’de litografya harita kal\u0131plar\u0131n\u0131n kaz\u0131nmas\u0131 hizmetinde bulunmu\u015f, yeni K\u00e2vaim kal\u0131plar\u0131n\u0131n hakk\u0131, tab\u0131 ve bast\u0131r\u0131lmas\u0131 i\u00e7in Darphane-i Amire’de verdi\u011fi ba\u015far\u0131l\u0131 hizmetler nedeniyle de \u00f6d\u00fcllendirilmi\u015ftir. Ancak Kazanc\u0131yan’\u0131n bask\u0131lar\u0131 kaba bulundu\u011fu i\u00e7in M\u00fchendisyan Darphane’ye davet edilmi\u015f ve \u00f6nce 5.000, sonra da 1.000, 500 ve 250 kuru\u015fluk “faizli” denilen kaimeleri basm\u0131\u015ft\u0131r. Ayn\u0131 y\u0131l Tabhane-i Amire’de yapt\u0131\u011f\u0131 Cel\u00ee talik yaz\u0131lar nedeniyle 10.000 kuru\u015f atiye ile \u00f6d\u00fcllendirilmi\u015ftir.\u201d<\/p>\n

Yarman,\u00a0 Ermeni matbaac\u0131l\u0131\u011f\u0131n\u0131n \u0130stanbul’daki ba\u015far\u0131l\u0131 \u00f6rneklerinden s\u00f6z ederken M\u0131g\u0131rdi\u00e7 Khrimyan\u2019\u0131 \u00a0(Khrimyan Hayrik, 1820-1907 ihmal etmez. \u00a0Ermeni yay\u0131nc\u0131l\u0131k faaliyetlerinde ve Ermeni bilincinin olu\u015fmas\u0131nda \u00f6nemli bir yeri olan Khrimyan\u2019\u0131n hem \u0130stanbul hem de ta\u015fradaki bask\u0131 ve yay\u0131n faaliyetlerinden \u00f6rnekler verir.\u00a0 \u201cKhrimyan’\u0131n unutulmas\u0131n\u0131n sebebi, \u00e7ok zaman onun kurdu\u011fu matbaan\u0131n yaln\u0131zca ta\u015frada, Van’da, hizmet verdi\u011finin d\u00fc\u015f\u00fcn\u00fclmesidir. Khrimyan’\u0131n ta\u015fra Ermenilerinin sesini duyurmaya \u00f6zel bir \u00f6nem vermesi de onun \u00e7abalar\u0131n\u0131n esas olarak Anadolu’yla s\u0131n\u0131rl\u0131 oldu\u011fu d\u00fc\u015f\u00fcncesini g\u00fc\u00e7lendirmi\u015ftir. Khrimyan, Ermeniler aras\u0131nda yaratt\u0131\u011f\u0131 Yergir <\/em>(Vatan) mitosu yoluyla kadim Ermenistan\u2019la ba\u011flant\u0131 kurmay\u0131 ba\u015farm\u0131\u015ft\u0131r. \u0130stanbul Ermeni\u2019lerinin ta\u015fra Ermenileri ne daha duyarl\u0131 olmas\u0131nda onun pay\u0131 son derece \u00f6nemlidir ve kurdu\u011fu matbaa da \u00f6nce \u0130stanbul’da faaliyet g\u00f6stermi\u015ftir. Khrimyan, 1850 y\u0131l\u0131nda M\u00fchendisyan matbaas\u0131nda bas\u0131lan H\u0131ravirag Araradyan <\/em>adl\u0131 eserini Zeytunlu papaz Gazar’\u0131n rahmetli ailesine ithaf etmi\u015f ve Vanl\u0131 M\u0131g\u0131rdi\u00e7 Khrimyan <\/em>olarak imzalam\u0131\u015ft\u0131r. 1854 y\u0131l\u0131nda Episkopos Kapriyel taraf\u0131ndan Akhtamar rahibi olarak takdis edilen Khrimyan, \u00f6nce Akhtamar Manast\u0131r\u0131’nda bir ruhban okulu ve matbaa tesis etmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Ancak burada manast\u0131r \u00fcyelerinin muhafazak\u00e2r muhalefetiyle kar\u015f\u0131la\u015f\u0131nca \u0130stanbul’a d\u00f6nerek \u00dcsk\u00fcdar Surp Ha\u00e7 Kilisesi’nde vaiz olarak \u00e7al\u0131\u015fmaya ba\u015flar. Burada Ermeni Nizamn\u00e2mesi’nin (1863) ve Kanun-\u0131 Esasi’nin (1876) haz\u0131rlanmas\u0131na \u00f6nemli katk\u0131larda bulunan Krikor Odyan’\u0131n babas\u0131ndan ald\u0131\u011f\u0131 destekle bir matbaa kurmay\u0131 ba\u015far\u0131r. Khrimyan \u00dcsk\u00fcdar’da kurdu\u011fu bu matbaada Ardziv Vaspurdkan <\/em>(Van Kartal\u0131) adl\u0131 dergiyi yay\u0131mlamaya ba\u015flar (1855-1856). 1858 y\u0131l\u0131nda matbaas\u0131n\u0131 Van’daki Varaka Vank’a (Varaka Manast\u0131r\u0131)- nakleder. 1862 y\u0131l\u0131nda Mu\u015f \u015fehrinin ruhani \u00f6nderi olunca matbaay\u0131 Mu\u015f’a ta\u015f\u0131r ve 1863 y\u0131l\u0131nda rahip Karekin S\u0131rvantsdyants’\u0131n da deste\u011fiyle Ardzvig Darona <\/em>(Mu\u015f Kartalc\u0131\u011f\u0131) dergisini yay\u0131mlar. II. Abd\u00fclhamid d\u00f6neminde Khrimyan’\u0131n matbaas\u0131na el konulmu\u015f, aletler Varaka Vank’tan al\u0131narak Van’a ta\u015f\u0131nm\u0131\u015f ve orada Osmanl\u0131ca kitaplar\u0131n bas\u0131m\u0131 i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r. II. Me\u015frutiyet’in ilan\u0131yla birlikte Khrimyan’\u0131n matbaas\u0131 da \u00f6zg\u00fcrl\u00fc\u011f\u00fcne kavu\u015fmu\u015f ve rahibin hat\u0131ras\u0131n\u0131 ya\u015fatmak i\u00e7in as\u0131l yerine, Varaka Vank’a nakledilmi\u015ftir. M\u0131g\u0131rdi\u00e7 Khrimyan’\u0131n V. Ardzuyan adl\u0131 matbaas\u0131nda bu dergilerin d\u0131\u015f\u0131nda yay\u0131mlanan kitaplar aras\u0131nda H\u0131rahank Mangants <\/em>(1856, \u00dcsk\u00fcdar), Aypenaran <\/em>(1857), Usyal Bantukhd <\/em>(1873, Varak), Hayrenagidutyun <\/em>(iki cilt, 1883, Varak) gibi kitaplar da bulunmaktad\u0131r.<\/p>\n

Yarman\u2019\u0131n\u00a0 sunumunda Khrimyan\u0131n katk\u0131lar\u0131 bunlarla s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. O tar\u0131msal faaliyetlerde de bir \u00f6nc\u00fcl\u00fc\u011fe imza atm\u0131\u015ft\u0131r;\u00a0 \u201cAramyants’\u0131n haz\u0131rlad\u0131\u011f\u0131 salname, Van vilayetindeki Varaka Ziraat ve K\u00f6y \u0130\u015fleri Okulu hakk\u0131nda da de\u011ferli bilgiler vermektedir. Bu son derece ilgin\u00e7 uygulamay\u0131 ba\u015flatan ve Varaka manast\u0131r\u0131 b\u00fcnyesinde bir ziraat okulu a\u00e7an ki\u015fi M\u0131g\u0131rdi\u00e7 Khrimyan (H\u0131rimyan)’d\u0131r. Ayn\u0131 manast\u0131rda okul ve matbaa a\u00e7\u0131lmas\u0131na \u00f6nc\u00fcl\u00fck eden ki\u015fi de odur. Asl\u0131nda 18601\u0131 y\u0131llar manast\u0131rlar\u0131n faaliyetlerinin azald\u0131\u011f\u0131 ve \u00f6nemlerini yitirmeye ba\u015flad\u0131klar\u0131 bir d\u00f6nemdir. Ancak k\u0131tl\u0131k ve a\u00e7l\u0131k y\u0131llar\u0131n\u0131n ac\u0131 hat\u0131ralar\u0131 Khrimyan\u2019\u0131 b\u00f6yle bir ziraat okulunun a\u00e7\u0131lmas\u0131na zorlam\u0131\u015ft\u0131r.\u201d[4]<\/a><\/p>\n

\u0130stanbul Ermeni n\u00fcfusun yo\u011funlu\u011fu ve imparatorluk ba\u015fkenti olmas\u0131 sebebiyle k\u00fclt\u00fcrel geli\u015fmelerin merkezi olmas\u0131 dolay\u0131s\u0131yla matbaac\u0131l\u0131k faaliyetinin burada son derece geli\u015fkin olmas\u0131 do\u011fal oldu\u011funun kabul edilmesi gerekti\u011fini ifade eden Yarman, imparatorlu\u011fun ba\u015fka \u015fehirlerinde de Ermeni matbaac\u0131l\u0131k tarihine de odaklan\u0131r.[5]<\/a> \u201c\u0130zmir \u015fehri bu bak\u0131mdan asla ihmal edilmemesi gereken bir k\u00fclt\u00fcrel merkez olarak dikkat \u00e7ekmektedir. 19. y\u00fczy\u0131ldaki Ermeni k\u00fclt\u00fcrel R\u00f6nesans’\u0131nda (Veradz\u0131nunt) \u0130zmirli ayd\u0131nlar\u0131n rol\u00fc son derece belirgindir. \u0130zmir’deki Ermeni yerle\u015fimi uzun bir ge\u00e7mi\u015fe sahiptir.\u201d \u0130zmir, Halep’le birlikte, ticaretin kav\u015fak noktalar\u0131ndan biridir. Uluslararas\u0131 ticaretin geli\u015fmesi ve bu ticarette Ermenilerin varl\u0131\u011f\u0131n\u0131n g\u00fc\u00e7lenmesi \u015fehrin \u00f6nemini de art\u0131rm\u0131\u015f, \u0130zmir 18. y\u00fczy\u0131lda imparatorlu\u011fun en b\u00fcy\u00fck ihracat liman\u0131 haline gelmi\u015ftir. \u201cBu s\u00fcre\u00e7 \u015fehrin k\u00fclt\u00fcrel a\u00e7\u0131dan da Avrupa’yla erken tarihlerde ili\u015fki kurmas\u0131 sonucunu do\u011furmu\u015f, matbaa, gazetecilik ve e\u011fitim alan\u0131ndaki geli\u015fmelerin \u00f6n\u00fcn\u00fc a\u00e7m\u0131\u015ft\u0131r. Esasen tarih\u00e7i Ar\u015fag Alboyac\u0131yan’\u0131n ticaretin geli\u015fmesiyle Ermeni matbaac\u0131l\u0131\u011f\u0131n\u0131n geli\u015fmesi aras\u0131nda kurdu\u011fu ba\u011flant\u0131 \u0130zmir \u015fehri a\u00e7\u0131s\u0131ndan da do\u011frulanmaktad\u0131r.\u201d<\/p>\n

\u0130zmir\u2019deki Ermeni yay\u0131nc\u0131l\u0131\u011f\u0131ndan s\u00f6z ederken Dedeyan\u2019\u0131n Ermeni ayd\u0131nlanmas\u0131na yapt\u0131\u011f\u0131 katk\u0131lar\u0131n alt\u0131n\u0131 \u00e7izer \u201c\u0130zmir’deki Ermeni matbaac\u0131l\u0131\u011f\u0131 s\u00f6z konusu oldu\u011funda en \u00f6nemli at\u0131l\u0131m\u0131 Harutyun Dedeyan’\u0131n yapt\u0131\u011f\u0131 tart\u0131\u015fmas\u0131zd\u0131r\u2026 Anahid Ter Minassian, Dedeyan matbaas\u0131n\u0131n Ermeni ayd\u0131nlanmas\u0131ndaki rol\u00fc hakk\u0131nda \u00e7ok kesin bir fikre sahiptir: Ger\u00e7eklen de hi\u00e7bir matbaa, Viyana ve Venedik M\u0131khitaristlerininkiler hari\u00e7, Ermenilerin uyan\u0131\u015f\u0131nda ve e\u011fitiminde b\u00f6ylesi bir rol oynamam\u0131\u015ft\u0131r.\u201d <\/em>Dedeyanlar, sadece matbaac\u0131l\u0131k i\u015fleriyle de\u011fil bir\u00e7ok alanla ilgilenirler. Dedeyanlar\u0131n bas\u0131mevi ayn\u0131 zamanda ge\u00e7mi\u015fteki elyazmalar\u0131 gelene\u011finde oldu\u011fu gibi \u00e7ok ama\u00e7l\u0131 bir merkezdir: \u201cDedeyanlar, matbaac\u0131l\u0131\u011f\u0131n yan\u0131 s\u0131ra \u00e7evirmenli\u011fi de \u00fcstlenmek durumunda kal\u0131rlar. Ancak \u0130zmir’de olu\u015fan gen\u00e7 entelekt\u00fcellerin deste\u011fi olmadan bu yay\u0131nc\u0131l\u0131k faaliyetinin ger\u00e7ekle\u015fmesi m\u00fcmk\u00fcn olamazd\u0131. Krikor \u00c7ilingiryan, Mesrob Nubaryan, Krikor M\u0131seryan, Garabed \u00dct\u00fcc\u00fcyan, Madteos Mamuryan gibi gen\u00e7lerden olu\u015fan grup, adeta bir \u00e7evirmenler okulu <\/em>olarak \u00e7al\u0131\u015fmaktad\u0131r. Onlar\u0131n \u00e7abalar\u0131yla La Fontaine, Victor Hugo, Lamartine, Alexandre Dumas, Eugene Sue, Jules Verne, Moliere, Racine \u00e7evirileri okurlarla bulu\u015fur. Krikor \u00c7ilingiryan’\u0131n \u00e7evirdi\u011fi (1869) Victor Hugo’nun Sefiller\u2019i <\/em>(T\u0131\u015fvarner\u0131) toplumsal adalet ve devrim fikrinin Anadolu’da yayg\u0131nla\u015fmas\u0131na katk\u0131da bulunmu\u015ftur.<\/p>\n

Devrim ve adalet fikrinden s\u00f6z etmi\u015fken Ermeni devrimcilerini anmadan ge\u00e7mek olmaz: Ermeniler bulunduklar\u0131 \u00e7evrenin ticari, k\u00fclt\u00fcrel ve sosyal hayat\u0131na kat\u0131ld\u0131klar\u0131 ve de\u011fi\u015ftirdikleri gibi siyasal hayat\u0131na da kat\u0131larak siyasal de\u011fi\u015fikliklerin akt\u00f6rleri olarak \u00f6nemli roller oynam\u0131\u015flard\u0131r. Bu bak\u0131mdan \u0130sdepan Vosgan\u2019\u0131 1848 devriminde Paris barikatlar\u0131nda d\u00f6v\u00fc\u015f\u00fcrken g\u00f6rmek \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. Ermeni k\u00fclt\u00fcrel hayat\u0131nda \u00f6nemli yeri olan \u0130zmir\u2019deki \u00a0\u00a0Mesropyan Koleji \u00a0\u201cIsdepan Vosgan (1825-1901) gibi 1848 y\u0131l\u0131nda Paris barikatlar\u0131nda d\u00f6v\u00fc\u015fen ve \u0130zmir’e d\u00f6n\u00fc\u015f\u00fcnde Frans\u0131z edebi d\u00fc\u015f\u00fcncesini Ermeni ayd\u0131nlara tan\u0131tan e\u011fitimcilerin g\u00f6rev yapt\u0131\u011f\u0131 bir okuldu ve parlak mezunlar\u0131 bu etkinin Ermeni toplumu i\u00e7inde yay\u0131lmas\u0131na arac\u0131l\u0131k etmi\u015ftir.\u201d<\/p>\n

Siyasi partileriyle bulunduklar\u0131 co\u011frafyan\u0131n siyasal hayat\u0131na kat\u0131lan ve devrim ve adalet fikrinin bu co\u011frafyada \u00f6nc\u00fcs\u00fc olan Ermeniler, Osmanl\u0131 co\u011frafyas\u0131nda [bug\u00fcn unutulmu\u015f olsa da] ilk sosyalist partileri hayata ge\u00e7irmi\u015f ve Marxist klasikleri yay\u0131nlad\u0131klar\u0131 [hatta \u0130ngilizceden \u00f6nce Kom\u00fcnist manifesto Ermeniceye \u00e7evrilmi\u015ftir] gibi i\u015f\u00e7ilerin hak m\u00fccadelesinde de \u00f6nc\u00fcl\u00fck yapm\u0131\u015flard\u0131r. Bunlar\u0131n ba\u015f\u0131nda T\u00fcrkiye i\u015f\u00e7i s\u0131n\u0131f\u0131 tarihinde d\u00f6n\u00fcm noktas\u0131 olarak g\u00f6sterilen [Ermeniler ve kurucusu Karekin G\u00f6zikyan\u00a0 nedense (!) an\u0131lmaz] ilk sendika olarak alabilece\u011fimiz Osmanl\u0131 Matbaa \u0130\u015f\u00e7ileri Zanaat Birli\u011fi ile birlik taraf\u0131ndan \u00f6rg\u00fctlenen\u00a0 matbaa i\u015f\u00e7ileri grevi de bu co\u011frafyan\u0131n ilk \u00f6rg\u00fctl\u00fc ve ba\u015far\u0131l\u0131 hak m\u00fccadele \u00f6rne\u011fidir. Burada s\u00f6z\u00fc Arsen Yarman\u2019a b\u0131rak\u0131yoruz:<\/p>\n

\u201c\u0130mparatorluktaki matbaa i\u015f\u00e7ilerinin ilk sendikas\u0131 oldu\u011fu s\u00f6ylenebilecek olan Osmanl\u0131 Matbaa \u0130\u015f\u00e7ileri Zanaat Birli\u011finin kurucusu Karekin Gozikyan [Palu do\u011fumlu] Kafkasya’dan gelen bir devrimcidir. Birli\u011fin etkin bir konuma gelebilmesi i\u00e7in \u00e7aba sarf edenler aras\u0131nda Takvor Maleosyan, M\u0131g\u0131rdi\u00e7 Taniyelyan, F. Caryan, Arm. Karnikyan gibi isimler de bulunmaktad\u0131r. Birli\u011fin ba\u015fkanl\u0131k ve sekreterlik g\u00f6revini y\u00fcr\u00fcten Gozikyan, dizgicilerin yan\u0131 s\u0131ra di\u011fer matbaa \u00e7al\u0131\u015fanlar\u0131n\u0131n da bu birlikte yer alabilece\u011fini ve birli\u011fin sadece Ermeni i\u015f\u00e7ilere de\u011fil T\u00fcrk i\u015f\u00e7ilere de a\u00e7\u0131k oldu\u011funu belirtmi\u015ftir. Osmanl\u0131 Matbaa i\u015f\u00e7ileri Zanaat Birli\u011fi’nin plan ve niz\u00e2mn\u00e2mesi de Kilikya matbaas\u0131nda ve yine iki dilde bas\u0131lm\u0131\u015ft\u0131r. Ermeni i\u015f\u00e7iler i\u00e7in B\u00fcy\u00fck Yeni Han’da, T\u00fcrk i\u015f\u00e7iler i\u00e7in de Bab\u0131\u00e2li kar\u015f\u0131s\u0131nda birer oda kiralanm\u0131\u015ft\u0131r. Birli\u011fin \u00fcye say\u0131s\u0131 k\u0131sa bir s\u00fcre i\u00e7inde birka\u00e7 y\u00fcz\u00fc bulmaya ba\u015flay\u0131nca etkinli\u011fi de artm\u0131\u015ft\u0131r. Birlik ald\u0131\u011f\u0131 kararla matbaa i\u015f\u00e7ilerinin \u00e7al\u0131\u015fma saatlerini 10-12 saatten 8 saate indirmeyi ve \u00fccretleri de iki katma \u00e7\u0131karmay\u0131 ba\u015farm\u0131\u015ft\u0131r. Bu iki ad\u0131m onun i\u015f\u00e7i ve i\u015fverenler nezdindeki a\u011f\u0131rl\u0131\u011f\u0131n\u0131 da art\u0131rm\u0131\u015ft\u0131r. Ancak birlik \u00e7al\u0131\u015fmalar\u0131n\u0131 31 Mart (13 Nisan) 1909’daki Abd\u00fclhamid yanl\u0131s\u0131 ayaklanmaya kadar s\u00fcrd\u00fcrebilmi\u015ftir. Ard\u0131ndan\u00a0\u00a0 istikrars\u0131z\u00a0 bir siyasal ortam h\u00e2kim olup, i\u015fsizlik de art\u0131nca matbaa sahipleri tekrar i\u015f\u00e7ilere bask\u0131 yapmaya ba\u015flam\u0131\u015f ve birlik sayesinde elde edilen haklar\u0131 s\u0131n\u0131rlam\u0131\u015ft\u0131r. 1920 y\u0131l\u0131nda yay\u0131mlanan bir \u015eavi\u011f <\/em>(\u015eavikh\/Yol) dergisine bak\u0131ld\u0131\u011f\u0131nda matbaa i\u015f\u00e7ilerinin \u00f6rg\u00fctlenme giri\u015fimlerinin daha sonra yine ba\u015far\u0131l\u0131 oldu\u011fu anla\u015f\u0131lmaktad\u0131r. Zira \u015eavig<\/em>\u2019in <\/em>13 Nisan 1920 tarihli n\u00fcshas\u0131na bak\u0131ld\u0131\u011f\u0131nda, derginin logosunun alt\u0131nda bu yay\u0131n\u0131n Ermeni Matbaa (Tipografi) \u0130\u015f\u00e7ileri Birli\u011fi’nin yay\u0131n organ\u0131 oldu\u011fu belirtilmektedir. Bu n\u00fcshan\u0131n (Yeni D\u00f6nem, 1. Sene, No: 19) logosunun hemen alt\u0131nda “Edebi, Siyasi, Mizahi Haftal\u0131k Gazete” ibaresi ve onun alt\u0131nda da “D\u00fcnyan\u0131n B\u00fct\u00fcn \u0130\u015f\u00e7ileri Birle\u015fin” c\u00fcmlesi yer almaktad\u0131r. Bu c\u00fcmle derginin siyasal yakla\u015f\u0131m\u0131 hakk\u0131nda a\u00e7\u0131k bir fikir vermektedir. Derginin adresi olarak “Bab\u0131\u00e2li Cad. No: 58” belirtilmektedir ve m\u00fcd\u00fcr olarak Leon \u015eat\u0131ryan’\u0131n, edit\u00f6r olarak da Yervant Odyan’\u0131n ismi ge\u00e7mektedir. Derginin logosunda \u015eavi\u011f ismi bulunmakla birlikle, i\u00e7 sayfalarda \u015eavi\u011f \u0130knada\u011fa <\/em>ismi kullan\u0131lmaklad\u0131r. \u00d6yle\u00a0 g\u00f6r\u00fcn\u00fcyor\u00a0 ki,\u00a0\u00a0 1919 y\u0131l\u0131nda\u00a0 yay\u0131n\u00a0 hayat\u0131na\u00a0 ba\u015flayan \u0130knada\u011fa <\/em>ile \u015eavi\u011f 1920 y\u0131l\u0131nda birle\u015fmi\u015flerdir. Birle\u015fmeyle ortaya \u00e7\u0131kan bu yeni derginin yay\u0131n hayat\u0131 1922 y\u0131l\u0131na kadar s\u00fcrm\u00fc\u015ft\u00fcr.\u201d<\/p>\n

K\u0131saca , Yarman\u2019\u0131n bu \u00f6nemli \u00e7al\u0131\u015fmas\u0131 ayn\u0131 zamanda, \u00a0\u00f6nceki \u00e7al\u0131\u015fmalar\u0131nda oldu\u011fu gibi,\u00a0 ba\u015fta \u00f6rnekledi\u011fimiz\u00a0 sorusuyla ba\u011flant\u0131l\u0131; cehalete son verme \u00e7a\u011fr\u0131s\u0131d\u0131r!<\/em><\/p>\n

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[1]<\/a> Elyazmalar\u0131n\u0131n ba\u015f\u0131nda ya da sonunda yer alan kolofonlarda, elyazmas\u0131n\u0131n ba\u015f\u0131na gelen \u00f6nemli olaylar\u0131 anlatan b\u00f6l\u00fcmler bulunmaktad\u0131r. Ayr\u0131ca elyazmas\u0131n\u0131n yaz\u0131ld\u0131\u011f\u0131 d\u00f6nemde meydana gelen tarihsel olaylar ya da yaz\u0131ld\u0131\u011f\u0131 b\u00f6lgeyi etkileyen geli\u015fmeler (Mo\u011fol istilas\u0131, deprem, salg\u0131n hastal\u0131k vs.) de kaydedilmektedir.<\/p>\n<\/div>\n

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[2]<\/a> \u00a0Elyazmas\u0131n\u0131n matbu eserle, kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda daha iktisatl\u0131 olma \u00f6zelli\u011fi 1666 y\u0131l\u0131nda Amsterdam’da Ermenice bas\u0131lan Tevrat \u00f6rne\u011finde son derece belirgindir. Bu bask\u0131 elyazmas\u0131 istinsah\u0131n\u0131 hemen hemen hi\u00e7 etkilememi\u015ftir, \u00e7\u00fcnk\u00fc i\u00e7erdi\u011fi 160 adet grav\u00fcr\u00fcn art\u0131rd\u0131\u011f\u0131 maliyetler hesaba kat\u0131ld\u0131\u011f\u0131nda bu modern bask\u0131 kitab\u0131 ancak zengin t\u00fcccarlar alabilmekteydi. 16. y\u00fczy\u0131lda Do\u011fu’da ve \u00f6zellikle de \u0130ran’daki elyazmas\u0131 \u00fcretimi, Avrupa’daki Ermeni matbaac\u0131l\u0131\u011f\u0131yla rekabet edebilir durumdayd\u0131.<\/p>\n<\/div>\n

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[3]<\/a> Ankaral\u0131 Hovhannes, Latin Co\u011frafyas\u0131, <\/em>Petrus Appianus’un Kozmografya <\/em>ve Ptolemeus’un Co\u011frafya<\/em>‘s\u0131n\u0131; Lehistanl\u0131 Stepan, Flavius josephus’un Yahudilerin Sava\u015f\u0131\u2019<\/em>n\u0131, <\/em>Aristoteles’in Metafizik’<\/em>ini; <\/em>Oskan Yerevantsi Latinceden Gramer Sanat\u0131 <\/em>ve Mant\u0131k \u00d6\u011feleri <\/em>adl\u0131 kitaplar\u0131 bu d\u00f6nemde Ermeniceye \u00e7evirmi\u015flerdir.<\/p>\n<\/div>\n

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[4]<\/a> \u201c1897 y\u0131l\u0131nda manast\u0131rdaki okul tamamen bir ziraat okuluna d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. S\u0131n\u0131flarda teorik dersle\u0131 verilen \u00f6\u011frencilere daha sonra uygulamal\u0131 bir e\u011fitimin de verildi\u011fi okulun m\u00fcd\u00fcr\u00fc ise Arda\u015f Tarpinyan’d\u0131r. Aramyants’\u0131n haz\u0131rlad\u0131\u011f\u0131 salname sayesinde d\u00f6nemin ziraat faaliyetlerini planlayan ve koordine eden kurumlan hakk\u0131nda da bilgi edinebiliyoruz. Bunlardan biri ve en \u00f6nemlisi 1913 y\u0131l\u0131nda kurulan MI\u015eAG K\u00f6y Ekonomisi Birli\u011fi’dir. Salnamede Osmanl\u0131 Ermenilerinin bu \u00f6nemli ziraat kurulu\u015funun t\u00fcz\u00fc\u011f\u00fc, kurucular\u0131, kurulu\u015f amac\u0131, \u00fcye olma ko\u015fullar\u0131 ve faaliyetleri hakk\u0131nda bilgiler bulunmaktad\u0131r.\u201d<\/p>\n<\/div>\n

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[5]<\/a> Ermeni matbaac\u0131l\u0131\u011f\u0131n\u0131n 400. Y\u0131l\u0131nda\u00a0 (1912) d\u00fcnyan\u0131n 17 \u00fclkesinde ve 95 \u015fehrinde faaliyette bulunan 462 adet Ermeni matbaas\u0131 vard\u0131.\u00a0 Osmanl\u0131 s\u0131n\u0131rlar\u0131 i\u00e7inde son y\u0131llara kadar bir bas\u0131mevine ve hala bir gazeteye sahip olmayan illerde daha 19. Y\u00fczy\u0131lda Ermeni matbaa ve gazeteleri bulunmas\u0131na okuyucunun dikkatini \u00e7ekmek isterim.<\/p>\n

Akunq.net<\/em><\/strong><\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Sait \u00c7etino\u011flu Kapsaml\u0131 tarih \u00e7al\u0131\u015fmalar\u0131na imza atarak unutulmu\u015f tarihsel kaynaklar\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karan, Ermeni k\u00fclt\u00fcr\u00fcn\u00fcn kaynaklar\u0131n\u0131, k\u00fclt\u00fcrel ve tarihsel s\u00fcreci okurlar\u0131yla payla\u015fan ara\u015ft\u0131rmac\u0131 Arsen Yarman\u00a0 Ermeni matbaac\u0131l\u0131\u011f\u0131n\u0131n 500. Y\u0131ld\u00f6n\u00fcm\u00fcne denk gelen \u00a0Surp Pirgi\u00e7 Ermeni Hastanesi\u2019nin 180. kurulu\u015f y\u0131ld\u00f6n\u00fcm\u00fc vesilesiyle ger\u00e7ekle\u015ftirilen k\u00fclt\u00fcrel etkinliklerin bir par\u00e7as\u0131 olarak y\u00fczy\u0131l (1900-1910) \u00f6ncesinin Surp P\u0131rgi\u00e7 Ermeni Hastanesi Salnamelerinin t\u0131pk\u0131 bas\u0131m\u0131n\u0131n […]<\/p>\n","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,54,70,20],"tags":[],"class_list":["post-18893","post","type-post","status-publish","format-standard","hentry","category-haberler","category-kitaplar-elestiriler","category-makaleler","category-tarih-sayfalari"],"yoast_head":"\nErmeni Harfleri, Ermeni Yay\u0131nc\u0131l\u0131\u011f\u0131 ve Ermeni K\u00fclt\u00fcr\u00fc - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/akunq.net\/tr\/?p=18893\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ermeni Harfleri, Ermeni Yay\u0131nc\u0131l\u0131\u011f\u0131 ve Ermeni K\u00fclt\u00fcr\u00fc - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Sait \u00c7etino\u011flu Kapsaml\u0131 tarih \u00e7al\u0131\u015fmalar\u0131na imza atarak unutulmu\u015f tarihsel kaynaklar\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karan, Ermeni k\u00fclt\u00fcr\u00fcn\u00fcn kaynaklar\u0131n\u0131, k\u00fclt\u00fcrel ve tarihsel s\u00fcreci okurlar\u0131yla payla\u015fan ara\u015ft\u0131rmac\u0131 Arsen Yarman\u00a0 Ermeni matbaac\u0131l\u0131\u011f\u0131n\u0131n 500. 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