{"id":40037,"date":"2016-05-11T04:12:09","date_gmt":"2016-05-11T09:12:09","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=40037"},"modified":"2016-05-11T04:12:09","modified_gmt":"2016-05-11T09:12:09","slug":"suryani-halki-dil-kultur-ve-tarihi-uzerine-dusunceler","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=40037","title":{"rendered":"S\u00fcryani Halk\u0131, Dil, K\u00fclt\u00fcr Ve Tarihi \u00dczerine D\u00fc\u015f\u00fcnceler"},"content":{"rendered":"

\"S\u00fcryani<\/a>Tomas \u00c7erme<\/strong><\/p>\n

Suriye b\u00f6lgesinde Aramik-Arami1<\/sup> dilini konu\u015fan, tarihi eskilere dayanan ve \u201cSiri\u201d ad\u0131 verilen bir topluluk ya\u015famaktayd\u0131. Aramiler, M\u00d6 4. ve 3. y\u00fczy\u0131llarda Filistin ve Suriye\u2019nin yan\u0131 s\u0131ra Harran\u2019da da bulunmaktayd\u0131. Aramilerin Yahudili\u011fin bir kolu oldu\u011fu da s\u00f6ylenmektedir. B\u00f6lgede konu\u015fulan dil, Arap\u00e7a ve antik Siri dilinin kar\u0131\u015f\u0131m\u0131 bir yap\u0131y\u0131 ortaya koymaktad\u0131r. Ancak 12. y\u00fczy\u0131lda antik Siri dili Aramice,2<\/sup> Bat\u0131 S\u00fcryanileri i\u00e7in de, \u00f6l\u00fc dil haline gelir. Turoyo3<\/sup> ile g\u00fcn\u00fcm\u00fczde konu\u00ad\u015fulan S\u00fcryanice\u2019de Arap\u00e7a s\u00f6zc\u00fckler oldu\u011funu g\u00f6rmekteyiz. <\/em><\/strong><\/p>\n

S\u00fcryanilerin dili, k\u00fclt\u00fcr\u00fc hakk\u0131nda b\u00f6lge \u00fcniver\u00adsiteleri bilimsel y\u00f6nteme dayal\u0131, sis\u00adtematik ve yeterli ara\u015ft\u0131rmalar \u00fcrete\u00admemi\u015flerdir. Yer yer makale, lisans ve lisans\u00fcst\u00fc tez \u00e7al\u0131\u015fmalar\u0131na rastlamaktay\u0131z.<\/p>\n

Baz\u0131 S\u00fcryani tarih\u00e7iler, S\u00fcryanilerin k\u00f6keninin bir \u0131rka ba\u011flanamayaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndedirler. S\u00fcryanilerin ilk kolonile\u015fme merkezi olarak Urfa \u015fehri g\u00f6sterilmektedir. Oysa S\u00fcryani kilisesi, ilk \u00f6rg\u00fctlenmenin Antakya\u2019da ger\u00e7ekle\u015fti\u011fini iddia etmektedir.<\/p>\n

S\u00fcryaniler \u00fczerine sosyo-antropolojik, linguistik ve tarihi a\u00e7\u0131dan yeterli inceleme ve ara\u015ft\u0131rman\u0131n bulunmay\u0131\u015f\u0131 baz\u0131 sorular\u0131n cevapland\u0131r\u0131lmas\u0131 a\u00e7\u0131s\u0131ndan zorluklar ve kar\u0131\u015f\u0131kl\u0131klar yaratmaktad\u0131r. K\u00fclt\u00fcrel yap\u0131lar\u0131na bakacak olursak; baz\u0131 benzer unsurlar\u0131 Yezidilerin ya\u015fad\u0131klar\u0131 k\u00fclt\u00fcr alanlar\u0131nda da g\u00f6rmekteyiz. Yezidi ve S\u00fcryani t\u00f6releri aras\u0131nda \u00f6nemli paralellikler ortaya at\u0131lmaktad\u0131r. \u00d6rne\u011fin, zamanla b\u00f6lgedeki Yezidilerin bir b\u00f6l\u00fcm\u00fcn\u00fcn S\u00fcryanile\u015fti\u011fini s\u00f6yleyebiliriz. B\u00f6ylece kendi us\u00fbl ve adetlerini de S\u00fcryani kilisesine aktarm\u0131\u015flard\u0131r. \u00d6rne\u011fin, g\u00fcn\u00fcm\u00fczde \u0130sve\u00e7\u2019teki S\u00fcryani cemaatinin bir kesiminin ayin dili K\u00fcrt\u00e7e\u2019dir. Bir ba\u015fka \u00f6rnek de Yezidi K\u00fcrt\u00e7e dilinde \u201cBaz\u0131mbar\u201d yedi renkli iplikten olu\u015fan, Paskalya yortusundan \u00f6nce tutulan B\u00fcy\u00fck Oru\u00e7 s\u00fcresince tak\u0131lan bir bileziktir. G\u00fcne\u015fin renklerini ta\u015f\u0131yan bu iplikler g\u00fcne\u015f k\u00fclt\u00fcr\u00fcn\u00fcn sembol\u00fcd\u00fcr. Ayn\u0131 zamanda bu gelenek Er\u00admeni \u015eemsilerin (g\u00fcne\u015fo\u011fullar\u0131, arevortik) de t\u00f6releridir.<\/p>\n

-S\u00fcryaniler ve Yakubiler<\/p>\n

Kalkedon toplant\u0131s\u0131ndan bir as\u0131r sonra 543\u2019te, S\u00fcryani manast\u0131r\u0131ndan gizlice ayr\u0131lan Yakup Zenzala veya Baraday (ke\u00e7e giysili, sa\u00e7\u0131 sakal\u0131na kar\u0131\u015fm\u0131\u015f kimse) adl\u0131 Asuri (S\u00fcryani) rahip, \u0130skenderiyeli Patrik Deodisyus taraf\u0131ndan Efes\u2019te gizlice takdis edilir. Yakup Baraday sayesinde, Bizans\u2019\u0131n b\u00fct\u00fcn sald\u0131r\u0131lar\u0131na ra\u011fmen, Asur (S\u00fcryani) kilisesi g\u00fc\u00e7lenmi\u015f ve geni\u015flemi\u015ftir. Baraday\u2019\u0131n \u015f\u00f6hreti o kadar yay\u0131lm\u0131\u015ft\u0131r ki, Asur (S\u00fcryani) kilisesi onun ad\u0131yla, Yakubi olarak an\u0131lmaya ba\u015flanm\u0131\u015ft\u0131r; Baraday ise 578\u2019de vefat etmi\u015ftir.<\/p>\n

Yakubiler, \u00f6nceleri Antakya, Suriye, Orta ve Kuzey Irak\u2019ta yerle\u015fmi\u015flerdi. Daha sonralar\u0131 Antakya ve Suriye\u2019den do\u011fuya do\u011fru yer de\u011fi\u015ftirdiler. B\u00f6ylece G\u00fcneydo\u011fu Anadolu ile Kuzey ve Orta Irak, S\u00fcryani Yakubilerin ya\u015fad\u0131klar\u0131 kalabal\u0131k b\u00f6lgeler haline geldi.<\/p>\n

Yakubiler, Osmanl\u0131 \u0130mparatorlu\u011fu topraklar\u0131nda da geni\u015f bir alana da\u011f\u0131lm\u0131\u015flard\u0131r. Ancak, en \u00e7ok G\u00fcney\u00addo\u011fu Anadolu, Suriye, L\u00fcbnan, Filistin ve Irak\u2019ta ya\u015fam\u0131\u015flard\u0131r. Bu b\u00f6lgelerin bir\u00e7o\u011funda k\u00fc\u00e7\u00fck topluluklar halinde bulunmu\u015flar, baz\u0131 y\u00f6relerde biraz daha kalabal\u0131k olmu\u015flarsa da, b\u00fcy\u00fck topluluklar olu\u015fturamam\u0131\u015flard\u0131r. Yakubiler, mezhep ayr\u0131l\u0131\u011f\u0131 nedeniyle de aralar\u0131nda birlik kuramam\u0131\u015flard\u0131r; mezhep bak\u0131m\u0131ndan iki ana gruba ayr\u0131l\u0131rlar: 1. Ortodoks S\u00fcryaniler, 2. Katolik S\u00fcryaniler.<\/p>\n

Bug\u00fcn Asur as\u0131ll\u0131 kabul edilen Yakubilerin, Kuzey ve Orta Irak\u2019ta \u00e7ok kalabal\u0131k olmas\u0131 gerekirdi, ancak M\u00fcsl\u00fcman Araplar\u0131n bu topraklarda yay\u0131lmas\u0131 buradaki H\u0131ristiyan halk\u0131 k\u0131sa zamanda az\u0131nl\u0131k durumuna d\u00fc\u015f\u00fcrd\u00fc. Buna ra\u011fmen buralarda S\u00fcryani olmas\u0131 kuvvetle muhtemel bir\u00e7ok H\u0131ristiyan merkezi vard\u0131. Bunlar\u0131n en \u00f6nemlileri Deyr-\u00fcl Ak\u00fcl, Deyr-\u00fcl Caselik ve Deyr-\u00fcl Cemac\u0131m\u2019d\u0131r. Arap istilas\u0131 nedeniyle Orta Irak\u2019ta bulunan S\u00fcryani merkezleri G\u00fcneydo\u011fu Anadolu\u2019ya kayd\u0131. Midyat, Diyarbak\u0131r, Urfa, Malatya, Elaz\u0131\u011f, Rumkale ve \u00e7evreleri Osmanl\u0131 y\u00f6netiminin ba\u015flang\u0131c\u0131nda Yakubilerin en kalabal\u0131k oldu\u011fu yerlerdi. Hatta Malatya ve Rumkale zaman zaman patriklik merkezi oldu. Malatya\u2019da iki \u00f6nemli S\u00fcryani tarih\u00e7isi B\u00fcy\u00fck Mihail ve Eb\u2019ul Farac yeti\u015fti. Eb\u2019ul Farac\u2019\u0131n annesi Asuri, babas\u0131 ise Yahudi\u2019ydi. Ermenilerle kurduklar\u0131 yak\u0131nl\u0131k nedeniyle baz\u0131 H\u0131ristiyan Arap topluluklar\u0131 da S\u00fcryanile\u015fmi\u015ftir. 6. y\u00fczy\u0131lda Suriye\u2019de bulunan Beni Lahm, Beni C\u00fczam ve Beni Gassan (Gassaniler) kabileleri H\u0131ristiyanl\u0131\u011f\u0131 kabul ettikten sonra kendilerini S\u00fcryani saym\u0131\u015flard\u0131r.<\/p>\n

S\u00fcryaniler Roma\u2019dan ayr\u0131lm\u0131\u015f ve kendilerine \u00f6zg\u00fc kiliselerini (Yakubi veya S\u00fcryani Ortodoks kilisesi) kurmu\u015flard\u0131r. S\u00fcryanilerin \u00f6nemli bir kesimi, bu yeni kiliseye ba\u011fland\u0131. Ancak bir sonraki y\u00fczy\u0131lda S\u00fcryaniler aras\u0131nda Katoliklik yeniden yay\u0131lmaya ba\u015flad\u0131. \u0130lk S\u00fcryani Katolik patrikhanesi, 1783 y\u0131l\u0131nda, Mardin yak\u0131nlar\u0131ndaki Der Zafaran Manast\u0131r\u0131\u2019nda kuruldu. Ancak bu kurulu\u015f di\u011ferlerinden farkl\u0131d\u0131r. \u00c7\u00fcnk\u00fc sadece Yakubi-S\u00fcryani Patri\u011fi Mihail Cerve Katolik olmu\u015f ve Der Zafaran\u2019\u0131n Katolik patrikhanesi oldu\u011funu ilan etmi\u015ftir. Yakubi mezhebinden olan S\u00fcryani halk, yeni bir patrik se\u00e7erek Mihail Cerve\u2019yi Der Zafaran\u2019dan uzakla\u015ft\u0131rd\u0131. Mihail Cerve, L\u00fcbnan Da\u011flar\u0131 \u00fczerinde Kesrevan kasabas\u0131n\u0131n Darun Harise k\u00f6y\u00fcnde Cerve Manast\u0131r\u0131\u2019n\u0131 kurdu. B\u00f6ylece, Katolik S\u00fcryani Patrikhanesi\u2019nin temeli at\u0131lm\u0131\u015f oldu. 1850 y\u0131l\u0131nda Cerve\u2019deki patriklik merkezi Mardin\u2019e getirildi. I. D\u00fcnya Sava\u015f\u0131\u2019ndan sonra ise, patriklik merkezi yine Cerve Manast\u0131r\u0131\u2019na ta\u015f\u0131nd\u0131.<\/p>\n

S\u00fcryani Patrikhanesi<\/p>\n

\u0130lk Yakubi-S\u00fcryani patrikhanesi 543 y\u0131l\u0131nda Antakya\u2019da kuruldu. Fakat patrikli\u011fin sadece ad\u0131 Antakya Patrikli\u011fi\u2019ydi. Patrik ki\u015fisel gezileri d\u0131\u015f\u0131nda Antakya\u2019da kalm\u0131yordu. Patrikhane ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 ilan ettikten sonra, uzun bir s\u00fcre \u00e7e\u015fitli yerleri patriklik merkezi olarak se\u00e7ti. Bu d\u00f6nemlerde Halep, Urfa, Harran, Rakka, Malatya, Der Zafaran, Mayfarkin (Silvan), Diyarbak\u0131r patriklik merkezi oldu.<\/p>\n

1292 y\u0131l\u0131nda \u00c7ukurova\u2019dakinden ayr\u0131 olarak Der Zafaran sat\u0131n al\u0131narak ikinci bir Yakubi- S\u00fcryani patrikhanesi kuruldu. 1364 y\u0131l\u0131nda da Midyat\u2019ta, \u00fc\u00e7\u00fcnc\u00fc Yakubi-S\u00fcryani patrikhanesi kurulmu\u015f ve b\u00f6ylece patrikhane say\u0131s\u0131 \u00fc\u00e7e \u00e7\u0131km\u0131\u015ft\u0131. 1493 y\u0131l\u0131nda, Midyat\u2019taki patrikhanenin ba\u015f\u0131na, ayn\u0131 zamanda \u00fc\u00e7 patrik birden ge\u00e7ti ve bu patrikhane iki y\u0131l sonra kapand\u0131. \u00c7ukurova\u2019dakinden sonra Midyat\u2019taki patrikhanenin kapanmas\u0131yla, merkez Der Zafaran\u2019da olmak \u00fczere, geriye bir Yakubi-S\u00fcryani Patrikhanesi kald\u0131. Der Zafaran\u2019daki patrikhane 1924 y\u0131l\u0131ndan sonra Humus\u2019a, sonra \u015eam\u2019a ta\u015f\u0131nd\u0131.4 Der Zafaran\u2019da oturan Yakubi patri\u011finin devlete ba\u015fvurmas\u0131 \u0130stanbul Ermeni Patri\u011fi arac\u0131l\u0131\u011f\u0131yla m\u00fcmk\u00fcn olurdu. Devletle olan ili\u015fkilerden \u0130stanbul Ermeni Patrikhanesi sorumludur. S\u00fcryaniler 1918\u2019e kadar Ermeni Patrikhanesi\u2019ne ba\u011fl\u0131 kald\u0131lar ve 1960 y\u0131l\u0131na kadar, din\u00ee bayramlar\u0131 olan Do\u011fu\u015f Bayram\u0131\u2019n\u0131 Ermenilerle beraber 6 Ocak\u2019ta kutlarlard\u0131. 1965 y\u0131lma kadar da \u0130stanbul\u2019daki S\u00fcryani \u00e7ocuklar\u0131n bir k\u0131sm\u0131 Ermeni okullar\u0131nda e\u011fitim g\u00f6r\u00fcrlerdi. Ayn\u0131 d\u00f6nemde \u0130stanbul Rum okullar\u0131nda e\u011fitim g\u00f6ren S\u00fcryani \u00e7ocuklar da vard\u0131.<\/p>\n

Tur Abdin<\/p>\n

Sakinleri taraf\u0131ndan K\u00fcrt\u00e7e\u2019de \u201cEtor\u201d veya \u201cEtur\u201d Da\u011flar\u0131 olarak \u0131sland\u0131r\u0131lan, edebiyatta ise dahi \u00e7ok \u201cTur Abdin\u201d olarak ge\u00e7en (orada\u00a0 bulunan ve \u015fimdi genelde y\u0131k\u0131lm\u0131\u015f manast\u0131r ve kiliseler dolay\u0131s\u0131yla tapanlar\u0131n Toros Da\u011flar\u0131 anlam\u0131na gelen) ve\u00a0 eski zamanlarda (Masius) Masis olarak bilinen da\u011fl\u0131k b\u00f6lge milattan \u00f6nceki y\u00fczy\u0131llarda Ermeni\u00a0 Krall\u0131\u011f\u0131 b\u00f6lgesindeydi. (Dikran II D\u00f6nemi, M\u00d6 95). B\u00f6lge, M\u00d6 55\u2019te Romal\u0131lar\u0131n eline ge\u00e7ti. Pers hakimiyetinden sonra yine Ermeni Krall\u0131\u011f\u0131\u2019n\u0131n eline ge\u00e7ti. Daha sonra ise, Bizans\u2019\u0131n Do\u011fu s\u0131n\u0131r\u0131na dahil oldu. Tur Abdin, MS 640\u2019ta, Arap (M\u00fcsl\u00fcman) ordusu taraf\u0131ndan fethedildi. Bir\u00e7ok manast\u0131r camiye \u00e7evrildi. Pek \u00e7ok manast\u0131r ve kilise de y\u0131k\u0131ld\u0131. Asuri-S\u00fcryaniler, Irak ve Suriye\u2019den b\u00f6lgeye gelerek, Ermeni ve Bizans kal\u0131nt\u0131lar\u0131 olan ve terk edilen bu manast\u0131rlara yerle\u015ftiler. B\u00f6lgede bulunan Ermeniler, K\u00fcrtler, Yezidiler, Ermeni \u015eemsiler, Rumlar ve Araplar her alanda kayna\u015ft\u0131lar. M\u00fcsl\u00fcman Araplar\u0131n tahrip etti\u011fi Ermeni ve Bizans mabetlerini tamir eden S\u00fcryaniler, bu manast\u0131r ve kiliseleri S\u00fcryanile\u015ftirip kulland\u0131lar. Bu kilise ve manast\u0131rlar\u0131n sunaklar\u0131 Do\u011fu\u2019ya d\u00f6n\u00fckt\u00fcr. Bu us\u00fbl Ermeni \u015eemsilerin g\u00fcne\u015fe tapma inan\u00e7lar\u0131n\u0131n kal\u0131nt\u0131lar\u0131d\u0131r. Bat\u0131 S\u00fcryanileri uzun bir s\u00fcre kilisede Rumca\u2019y\u0131 kullanm\u0131\u015flar, daha sonralar\u0131 \u015fehir merkezleri ve \u00e7evre k\u00f6ylerde ya\u015fayan halk Rumca\u2019y\u0131 anlayamad\u0131\u011f\u0131 i\u00e7in S\u00fcryanice\u2019yi kullanmaya ba\u015flam\u0131\u015ft\u0131r. Ancak zamanla halk S\u00fcryanice\u2019yi de anlayamaz olmu\u015f, Turoyo denilen bir Arap diyalekti haline d\u00f6nm\u00fc\u015ft\u00fcr.<\/p>\n

Tur Abdin\u2019in merkezi Midyat\u2019tad\u0131r. 1892 y\u0131l\u0131 istatistiklerine g\u00f6re burada 6.600 kadar Rum Ortodoks vard\u0131. Mardin n\u00fcfusunu olu\u015fturan bu veriler, daha sonraki y\u0131llarda de\u011fi\u015fikli\u011fe u\u011fram\u0131\u015ft\u0131r. Rum Ortodoks n\u00fcfusu asimile olarak \u015eemsi ve Yezidilerle ayn\u0131 kaderi payla\u015f\u0131r. D\u0131\u015ftan gelen kaos ve i\u00e7ten S\u00fcryanilerin misyonerlik faaliyetleri bu ka\u00e7\u0131n\u0131lmaz sonu getirir. S\u00fcryaniler taraf\u0131ndan bug\u00fcn bile, Rumlardan kalan adlar kullanmaktad\u0131r: Ko\u00e7o, Stefanos, Yunan, Kostantin gibi…<\/p>\n

Cebel-i Tur b\u00f6lgesindeki H\u0131ristiyan topluluklar\u0131n durumunu ara\u015ft\u0131ran Claudius James Rich, Nasturi5 ve S\u00fcryani ruhbanla ilgili \u015funlar\u0131 aktarmaktad\u0131r:<\/p>\n

\u201cNasturilerin Patri\u011fi Cebel-i Tur Da\u011flar\u0131\u2019ndaki Kokhannes\u2019de ik\u00e2met eder. Yasallar\u0131 \u00fczerinde \u00f6l\u00fcm veya ya\u015famlar\u0131na karar verme yetkisi vard\u0131r. Bu din\u00ee mezhebin ba\u015f\u0131 olmaktan ziyade sava\u015f\u00e7\u0131 bir kabilenin \u015fefine benzer. Kendisiyle yaln\u0131zca \u2018a\u015firet reisi\u2019 ve m\u0131zrak ve t\u00fcfek kullan\u0131c\u0131s\u0131 olarak \u00f6v\u00fcn\u00fcr. Yakubilerin barbarl\u0131\u011f\u0131 ve cehaleti inan\u0131lmayacak \u00f6l\u00e7\u00fclerde. Bu aralar Tour\u2019un da\u011fl\u0131k b\u00f6lgelerindeki bir piskopos t\u00fcfek kullanmada cemaatlerinin en naml\u0131 e\u015fkiyas\u0131 kadar usta. T\u00fcfe\u011fini hep yan\u0131nda ta\u015f\u0131yor, ayindeyken bile. Kilisenin kap\u0131s\u0131ndaki bir kavgada etkin bir rol almak i\u00e7in kut\u00adsal g\u00f6revini s\u0131kl\u0131kla kesti\u011fi biliniyor.\u201d6<\/sup><\/p>\n

Asuri S\u00fcryanilerde H\u0131ristiyanl\u0131k<\/p>\n

H\u0131ristiyanl\u0131\u011f\u0131 se\u00e7mi\u015f Asuri ve Aramiler\u2019in din adamlar\u0131, benimsenen yeni din u\u011fruna seferber oldular. Orta\u00addo\u011fu\u2019dan \u00e7evreye yay\u0131ld\u0131lar, evlerini, aile ve yak\u0131nlar\u0131n\u0131 hatt\u00e2 ya\u015fad\u0131klar\u0131 topraklar\u0131 terk ederek kilise ve manast\u0131rlar \u00e7evresinde topland\u0131lar. Din\u00ee e\u011fitime kendilerini adad\u0131lar. Asuriler yeni bir k\u00fclt\u00fcr\u00fcn potas\u0131nda yo\u011frulup de\u011fi\u015fime u\u011framaya ba\u015flad\u0131lar.<\/p>\n

Asur halk\u0131 H\u0131ristiyanl\u0131k \u00f6ncesi din ve inan\u00e7lar\u0131n\u0131 t\u00fcm\u00fcyle terk etmedi. Binlerce y\u0131ll\u0131k Babil Ninoue k\u00fclt\u00fcr miras\u0131n\u0131, tap\u0131nak t\u00f6renlerini H\u0131ristiyanl\u0131k d\u00f6nemine ta\u015f\u0131d\u0131. \u00d6rne\u011fin papazlar\u0131n dinsel t\u00f6renlerde mihrab\u0131n \u00f6n\u00fcnde kulland\u0131\u011f\u0131 giysiler, buhurluk, t\u00fcts\u00fcl\u00fck, ziller hep eski d\u00f6nemden kalmayd\u0131. Kilise, H\u0131ristiyanl\u0131k dinini Asur halk\u0131 i\u00e7in en y\u00fcksek ya\u015fam noktas\u0131 olarak g\u00f6rd\u00fc. \u0130lk d\u00f6nemlerde Suriye\u2019nin kuzey kesimlerinde kendini g\u00f6steren H\u0131ristiyanl\u0131k burada konu\u015fulan \u015five, k\u0131sa bir s\u00fcre sonra H\u0131ristiyan dili haline d\u00f6n\u00fc\u015ft\u00fc. Sami dil uzmanlar\u0131, Aramice\u2019nin bu bi\u00e7imine S\u00fcryanice demektedirler.<\/p>\n

S\u00fcryani kilisesi Do\u011fu\u2019nun kiliselerinden biridir. Bu kilise, S\u00fcryani halk\u0131n\u0131n as\u0131rlarca bir yerden bir yere g\u00f6\u00e7\u00fc dolay\u0131s\u0131yla Do\u011fu\u2019nun en k\u00fc\u00e7\u00fck, da\u011f\u0131n\u0131k ve zay\u0131f kiliselerinden biri durumuna gelmi\u015ftir. S\u00fcryani kilisesinin Do\u011fu\u2019nun Ortodoks kiliseleri ve cemaatlerinden fark\u0131, devlet anlay\u0131\u015f\u0131 (devlet\u00e7ilik) olmay\u0131\u015f\u0131d\u0131r. Yakubi kilisesi hi\u00e7bir zaman devlet i\u00e7inde resm\u00ee kilise olmam\u0131\u015ft\u0131r.<\/p>\n

S\u00fcryanilerin k\u00f6keni tart\u0131\u015fmalar\u0131 ise noktalanmam\u0131\u015ft\u0131r. Baz\u0131lar\u0131, atalar\u0131n\u0131 Aramilere dayand\u0131r\u0131rken, bir k\u0131sm\u0131 ise atalar\u0131n\u0131n Asurlu oldu\u011funu savunmaktad\u0131r. K\u00f6klerini Asurlulara dayand\u0131ranlar\u0131n daha \u00e7ok siyasal bir toplum olma iddias\u0131 varken, k\u00f6klerinin Aramilerden geldi\u011fini belirtenler, birlikteliklerini H\u0131ristiyanl\u0131k \u00fczerine kurmaya \u00e7al\u0131\u015f\u0131rlar. Asl\u0131nda her iki tezde bahsedilen halk kitlesi ayn\u0131 halkt\u0131r.<\/p>\n

\u015eemsilik ve Yerle\u015fik D\u00fczen<\/p>\n

S\u00fcryani-Yakubilerin yerle\u015fik d\u00fczene ge\u00e7meleri o y\u00f6rede ya\u015fayan \u015eemsilerin cebren H\u0131ristiyanl\u0131\u011f\u0131 kabul edip S\u00fcryanile\u015fmesinden sonra olmu\u015ftur.<\/p>\n

Mardin\u2019de ilk yerle\u015ftikleri yer (\u015fehrin do\u011fusu), \u015eemsilerin Mahallesi olmu\u015ftur. S\u00fcryani-Yakubiler kendi dinlerini \u015eemsilere verirken, onlar da \u015eemsilerden yerle\u015fik ya\u015fama adab\u0131n\u0131 alm\u0131\u015flard\u0131r. \u015eemsilerin Mahallesi\u2019ne ayn\u0131 zamanda K\u00f6lesiye Mahallesi de denir (K\u00f6le Mahallesi anlam\u0131ndad\u0131r. – Arap\u00e7a-).<\/p>\n

1453\u2019te Osmanl\u0131lar \u0130stanbul\u2019u fethettikten sonra, 1516\u2019da S\u00fcryani-Yakubiler, monofizitler olarak Suriye\u2019ye yerle\u015fip \u0130stanbul Ermeni Patrikhanesi\u2019ne ba\u011fland\u0131lar. \u00c7\u00fcnk\u00fc devlet monofizit H\u0131ristiyanlar\u0131n ba\u015f\u0131 olarak yaln\u0131zca \u0130stanbul Ermeni Patrikhanesi\u2019ni tan\u0131maktayd\u0131. Buradan da S\u00fcryani-Yakubilerin bir millet olmad\u0131klar\u0131n\u0131, ancak daha ziyade bir z\u00fcmre \u015feklinde ya\u015fad\u0131klar\u0131n\u0131 anl\u0131yoruz. \u201cZ\u00fcmre\u201dolarak adland\u0131r\u0131ld\u0131klar\u0131n\u0131 kendi kaynaklar\u0131 taraf\u0131ndan da kabul edilen bir ger\u00e7ektir.7<\/sup> S\u00fcryani-Yakubiler Osmanl\u0131 d\u00f6neminde bile da\u011flarda g\u00f6\u00e7ebe hayat s\u00fcrm\u00fc\u015flerdir. Yerle\u015fik d\u00fczene ge\u00e7inceye kadar bu d\u00f6nemlere ait n\u00fcfus say\u0131mlar\u0131 da Mardin \u015fehrinde S\u00fcryani-Yakubi halk\u0131 diye bir halktan hi\u00e7 bahsetmemektedir.<\/p>\n

T.C. Ba\u015fbakanl\u0131k Devlet Ar\u015fivleri Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc Osmanl\u0131 Ar\u015fiv Daire Ba\u015fkanl\u0131\u011f\u0131na ait 998 numaral\u0131 kay\u0131tlar\u0131na g\u00f6re 1530\u2019da Mardin n\u00fcfusu:<\/p>\n

Hane (aile) 2206 \u0130sl\u00e2miye 775 Ermeni 1273 olarak g\u00f6sterilmektedir.<\/p>\n

    \n
  1. Murat, Ba\u011fdat Seferi s\u0131ras\u0131nda Mardin\u2019den ge\u00e7erken Ermeni \u015eemsilere rastlar, onlar\u0131n g\u00fcne\u015fe tapt\u0131klar\u0131n\u0131 \u00f6\u011frendikten sonra, kitaps\u0131z olduklar\u0131 sebebiyle hepsinin k\u0131l\u0131\u00e7tan ge\u00e7irilmesini emreder. Mardin etraf\u0131ndaki \u015eemsilerin k\u00f6yleri, \u015eol, Simarakh, Safari ve Mara\u011f\u0131 adl\u0131 yerle\u015fim birimleri yerle bir edilir.8<\/sup> \u015eemsiler ise S\u00fcryani dinine girerler ve zaman zaman S\u00fcryanilerle mabetlerini ortakla\u015fa kullan\u0131rlar. Zaman i\u00e7erisin\u00adde S\u00fcryanile\u015firler ve iki toplum bir\u00adle\u015ftirilir. 16. y\u00fczy\u0131lda ayr\u0131 bir cemaat olarak kaydedilen \u015eemsiler 19. y\u00fczy\u0131lda yap\u0131lan say\u0131mda S\u00fcryanilerin i\u00e7inde say\u0131l\u0131rlar. 19. y\u00fczy\u0131l\u0131n resm\u00ee n\u00fcfus istatistiklerinde art\u0131k \u015eemsiler ge\u00e7memektedir. Bu da g\u00f6steriyor ki aradan ge\u00e7en bu s\u00fcre i\u00e7inde bu ce\u00admaat giderek S\u00fcryani-Yakubi toplu\u00admu i\u00e7ine dahil olmu\u015ftur. Y\u00f6rede etkin bir k\u00fclt\u00fcr olu\u015fturan \u015eemsilik, b\u00fct\u00fcn kiliselerin in\u015fas\u0131nda kendini g\u00f6sterir. H\u0131ristiyanl\u0131\u011fa ge\u00e7ilirken b\u00fct\u00fcn \u015eemsi adet ve gelenekleri de S\u00fcryani-Yakubi H\u0131ristiyanl\u0131\u011fa ge\u00e7mi\u015f ve b\u00fct\u00fcn mabetleri kiliselere d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. \u015eemsilikten gelen g\u00fcne\u015fe tapma geleneklerinin kal\u0131nt\u0131lar\u0131 bug\u00fcn bile S\u00fcryani-Yakubi dini \u00fczerinde kendini g\u00f6stermektedir. Yap\u0131lan kaz\u0131lar sonucunda bile y\u00f6redeki kiliselerden g\u00fcne\u015fe ait kal\u0131nt\u0131lar \u00e7\u0131kmaktad\u0131r. S\u00fcryani-Yakubi kiliselerinin pek \u00e7o\u011fu \u015eemsilik d\u00f6nemi (Arevortik-G\u00fcne\u015fo\u011fullar\u0131) mabetlerinden d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek yap\u0131ld\u0131\u011f\u0131 i\u00e7in \u00e7an kulelerinin ana binalara sonradan eklendi\u011fi g\u00f6r\u00fclmektedir. G\u00fcn\u00fcm\u00fcze kadar S\u00fcryani mezarlar\u0131nda g\u00fcne\u015f resmi ve sembolleri kullanan aileler vard\u0131r ( \u0130stanbul-Kozlu\u2019daki S\u00fcryani Kadim Mezarl\u0131\u011f\u0131).<\/li>\n<\/ol>\n

    1891 y\u0131l\u0131nda Vital Cuinet taraf\u0131ndan yap\u0131lan Mardin \u015fehri n\u00fcfus say\u0131m\u0131na g\u00f6re \u015fehrin Do\u011fu H\u0131ristiyanlar\u0131n\u0131n da\u011f\u0131l\u0131m\u0131 \u015fu \u015fekildedir.<\/p>\n

    Ermeni Gregoryen \u00a0 \u00a0 \u00a0 \u00a0 \u00a04330
    \nErmeni Katolik \u00a0 1200<\/p>\n

    Ermeni Protestan \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a01700<\/p>\n

    Keldani Katolik \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0580<\/p>\n

    S\u00fcryani Katolik \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a090
    \nS\u00fcryani-Yakubi\u00a0\u00a0 810<\/p>\n

    Toplam n\u00fcfusu 8710 olan Do\u011fu H\u0131ristiyan n\u00fcfusunun \u00e7o\u011funlu\u011funun Ermeni oldu\u011fu, S\u00fcryani-Yakubilerin ise sonradan yerle\u015fik d\u00fczene ge\u00e7melerinden dolay\u0131 di\u011ferlerine oranla az say\u0131larda kald\u0131\u011f\u0131 anla\u015f\u0131lmaktad\u0131r.<\/p>\n

    Ermeni \u015eemsiler<\/p>\n

    \u015eemsiler (Arevortik-G\u00fcne\u015fo\u011fullar\u0131) g\u00fcne\u015fe tapt\u0131klar\u0131 i\u00e7in bu isimle an\u0131lm\u0131\u015flard\u0131r. S\u00fcryani patrik I\u011fnaty\u00fcs \u0130brahim II. taraf\u0131ndan kaleme alman raporda ge\u00e7en ifadeyle \u015eemsilere ait baz\u0131 olgular ayd\u0131nlanm\u0131\u015ft\u0131r. Bu ifadeden hareketle \u015eemsi toplulu\u011fun 1500 y\u0131llar\u0131ndan ba\u015flayarak cebren H\u0131ristiyan olduklar\u0131 tespit edilmi\u015ftir. \u015eemsilerin n\u00fcfuslar\u0131 her ne kadar azalm\u0131\u015fsa da I. D\u00fcnya Sava\u015f\u0131\u2019na kadar varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrebilmi\u015flerdir. Mardin ve \u00e7evresinde 70 haneden olu\u015fan \u015eemsi aileleri bulunmaktad\u0131r. Kendilerine ait b\u00f6lgeleri ve ibadethaneleri bulunmaktad\u0131r. Yeni yapt\u0131rd\u0131klar\u0131 kiliseye Bakire Meryem ad\u0131n\u0131 vermi\u015flerdir. Bu kilise Mardin \u015eemsi Mahallesi\u2019ndeydi. \u015eemsi toplulu\u011fu ilk d\u00f6nemlerinde S\u00fcryanilerle hi\u00e7 kar\u0131\u015fmak istemeyen, k\u0131z al\u0131p verme gibi medeni ili\u015fkilere girmeyen bir topluluk iken, sonralar\u0131 onlarla bu t\u00fcr ili\u015fkilere mecburen girmi\u015flerdir. Yak\u0131n tarihe kadar Diyarbak\u0131r ve Mardin\u2019de kendilerine ait kabristanlar\u0131 vard\u0131.<\/p>\n

    S\u00fcryanilerin kendileri hakk\u0131nda iyi \u015feyler d\u00fc\u015f\u00fcnmediklerini hisseden \u015eemsi halk\u0131, S\u00fcryani patriklerinden kendilerinin samimi birer H\u0131ristiyan olduklar\u0131n\u0131 belirten rapor haz\u0131rlanmas\u0131n\u0131 istemi\u015flerdir. Bunun \u00fczerine S\u00fcryani Patri\u011fi \u015eemsi halk\u0131n\u0131n iyi birer H\u0131ristiyan oldu\u011funu ifade eden9<\/sup> rapor haz\u0131rlam\u0131\u015ft\u0131r. Rapor, Ermeni \u015eemsilerin (Arevortik-G\u00fcne\u015fo\u011fullar\u0131) H\u0131ristiyan oldu\u011fu, mezhep olarak S\u00fcryani kilisesine m\u00fcntesip olduklar\u0131 ve hi\u00e7bir S\u00fcryaninin bunlar hakk\u0131nda k\u00f6t\u00fc \u015fey d\u00fc\u015f\u00fcnemeyece\u011fini, b\u00f6yle bir \u015feye kalk\u0131\u015fanlar\u0131n Allah taraf\u0131ndan lanetlenece\u011fi y\u00f6n\u00fcndedir.<\/p>\n

    Mardin S\u00fcryani Katolik rahibi \u0130lyas \u015eem\u2019in 1949 y\u0131l\u0131ndaki vefat\u0131na kadar hem H\u0131ristiyanl\u0131k hem de Arevortik \u015eemsilik yapt\u0131\u011f\u0131 Mardinlilerce bilinmektedir. Son 60 y\u0131l i\u00e7inde bu gibi \u00f6nemli ayr\u0131nt\u0131lara S\u00fcryani tarihinde rastlayam\u0131yoruz.<\/p>\n

    1915 Ermeni tehcir kafilelerinin konaklama ve ge\u00e7i\u015f g\u00fczerg\u00e2h\u0131 Mardin idi ve b\u00f6lgedeki S\u00fcryani ailelerin pek \u00e7o\u011fu kafileden Ermeni yetim erkek \u00e7ocuklar\u0131 evlat edinmi\u015flerdir. Vaftizli olmalar\u0131na ra\u011fmen S\u00fcryani kilisesinde yeniden vaftiz edilir, S\u00fcryani ad\u0131 verilir, b\u00fcy\u00fcyen \u00e7ocuklar yine S\u00fcryani k\u0131z ile evlendirilip toplumun asil \u00fcyesi haline getirirlerdi. Bu yetim \u00e7ocuklar \u00f6ld\u00fckleri zaman ge\u00e7mi\u015fleri veya as\u0131llar\u0131 hakk\u0131nda S\u00fcryani ruhaniler kesinlikle bilgi vermez, S\u00fcryani Mezarl\u0131\u011f\u0131\u2019na g\u00f6merlerdi.<\/p>\n

    Mezopotamya\u2019n\u0131n ba\u015fl\u0131ca yerle\u015fim b\u00f6lgelerinden Diyarbak\u0131r, Urfa, Mardin, Samsat gibi yerlerde ya\u015fayan Ermeni-\u015eemsiler-G\u00fcne\u015fo\u011fullar\u0131ndan Yakubi-S\u00fcryani mezhebine girenleri her y\u0131l iftiharla 1942 y\u0131lma kadar S\u00fcryani ruznamelerinde ilan ederlerdi. Bir \u00f6rnek olmas\u0131 bak\u0131m\u0131ndan a\u015fa\u011f\u0131daki yaz\u0131y\u0131 aktar\u0131yoruz:<\/p>\n

    \u201cKara-Amid\/Diyarbak\u0131r \u015fehrindeki eski (Arevortik-G\u00fcne\u015fo\u011fullar\u0131) mezhebinden olduklar\u0131 i\u00e7in M\u00fcsl\u00fcmanlar\u0131n (\u015eemsiler) dedikleri mu\u2019tezile Ermenilerden XVII. y\u00fczy\u0131ldan kalma (Aile K\u00fct\u00fc\u011f\u00fc) ve Ruzn\u00e2me adl\u0131 S\u00fcryanice eserde (o\u011flu Turna Huri Ba\u015faranlar elindedir) Makdisi Yakubo\u011flu Be\u015f\u00e2r\u00e2 (1863-1942), Aile K\u00fct\u00fc\u011f\u00fc ve Ruzn\u00e2me.<\/p>\n

    Bir \u00f6rnek daha… Der Zafaran Manast\u0131r\u0131 g\u00fcne\u015fe tapma an\u0131t\u0131 g\u00fcn\u00fcm\u00fczde turistlere ve ziyaret\u00e7ilere g\u00f6sterilmektedir. \u00dcnl\u00fc tarih\u00e7i Asse\u2019mani\u2019nin Bibliotheca Orientalist adl\u0131 eserinden \u00f6\u011frendi\u011fimize g\u00f6re, Der Zafa\u00adran Manast\u0131r\u0131\u2019nda on iki bin \u015fehit asker vard\u0131r. \u015eehitlerin hangi millete ait oldu\u011fu ise a\u00e7\u0131k de\u011fildir.<\/p>\n

    Yakubi S\u00fcryaniler ve Osmanl\u0131 \u0130mparatorlu\u011fu<\/p>\n

    Osmanl\u0131 \u00eemparatorlu\u011fu\u2019nda ya\u015fayan milletlere zaman\u0131n padi\u015fahlar\u0131 taraf\u0131ndan ferman verilir ve b\u00f6ylelikle imparatorluk i\u00e7inde varl\u0131klar\u0131 res\u00admen tan\u0131nm\u0131\u015f olurdu. Oysa Yakubi S\u00fcryaniler Osmanl\u0131 tarihinde \u201cmillet\u201d konumunda olmad\u0131klar\u0131 i\u00e7in padi\u015fahlardan ferman alamam\u0131\u015flard\u0131r. G\u00fcn\u00fcm\u00fczde padi\u015fahlardan Yakubi S\u00fcryanilere verildi\u011fi iddia edilen fermanlar daha ziyade \u015fahsi fermanlard\u0131r. S\u00fcryani Yakubileri toplum olarak ilgilendiren fermanlara rastlanmamaktad\u0131r.<\/p>\n

    Yakubi-S\u00fcryaniler hi\u00e7bir zaman Ermenilerin imk\u00e2nlar\u0131na sahip de\u011fillerdi. Fakat Ermenilere sa\u011flanan imk\u00e2nlardan bir \u00f6l\u00e7\u00fcde faydalanabilirlerdi. Yakubi S\u00fcryaniler Ermenilerin Kud\u00fcs\u2019te sahip oldu\u011fu haklardan istifade ettikleri gibi, Diyarbak\u0131r ve Mardin ve di\u011fer yerlerde Ermenilere ait kiliselerde ayin yapmak hakk\u0131 verilmi\u015ftir. 1896\u2019dan sonra ba\u015fta Ermeniler olmak \u00fczere gayrim\u00fcslimlerin g\u00f6\u00e7 ettikleri bilinmektedir ve 1915 Ermeni tehciri ile Ermenilerin Mardin\u2019den s\u00fcr\u00fclmeleri sonras\u0131nda bo\u015falan yerlere Yakubi-S\u00fcryaniler yerle\u015ftiler. Bug\u00fcn oturduklar\u0131 evlerin \u00e7o\u011funun o d\u00f6nemden kalma Ermeni yap\u0131lar\u0131 oldu\u011fu rahatl\u0131kla s\u00f6ylenebilir.<\/p>\n

    Ancak zaman zaman Ermenilerden kalan b\u00fct\u00fcn k\u00fclt\u00fcr ve tarih miras\u0131n\u0131n, S\u00fcryani tarihi olarak yans\u0131t\u0131ld\u0131\u011f\u0131na \u015fahit olunmaktad\u0131r. Tur Abdin b\u00f6lgesindeki Yakubi-S\u00fcryani kiliseleri olarak tan\u0131t\u0131lan kiliselerin b\u00fcy\u00fck bir k\u0131sm\u0131 bir zamanlar Ermenilere ve Bizansl\u0131lara aittir. H\u0131ristiyanl\u0131\u011f\u0131n b\u00fct\u00fcn mezheplerinde kiliselerin y\u00f6n\u00fc Kud\u00fcs\u2019e d\u00f6n\u00fckt\u00fcr. \u0130stisnay\u0131 sadece Ermeniler olu\u015fturur. Bunun nedeni ise Ermenilerin tarih boyunca g\u00fcne\u015fi en az alan co\u011frafyada ya\u015fam\u0131\u015f olmalar\u0131d\u0131r. H\u0131ristiyanl\u0131k \u00f6ncesi inan\u00e7 sistemlerinde g\u00fcne\u015f kutsalla\u015ft\u0131. Ermeni kilisesi g\u00fcne\u015fe tap\u0131lan d\u00f6nemleri ayinlerinin bir kal\u0131nt\u0131s\u0131 olarak Do\u011fu\u2019ya d\u00f6n\u00fck in\u015fa edildi. Oysa bug\u00fcn o y\u00f6rede Yakubi-S\u00fcryani kilisesi olarak g\u00f6sterilen kiliselerde Do\u011fu\u2019ya d\u00f6n\u00fck durmaktad\u0131rlar, bunun nedeni ise bir zamanlar Ermenilere ait olan bu kiliselerin sonradan S\u00fcryanile\u015ftirilmesidir. Bu, Yakubi-S\u00fcryani tarihinin yeniden yaz\u0131lmas\u0131 anlam\u0131na gelmektedir. Ayr\u0131ca S\u00fcryanilere ait olan bir\u00e7ok tarih\u00ee eserin mimar\u0131n\u0131n kim oldu\u011fu a\u00e7\u0131kl\u0131k kazanmam\u0131\u015ft\u0131r, Bir\u00e7ok tarihi eserlerinin mimar\u0131n\u0131 a\u00e7\u0131klayamazlar. Zira Mardin ve civar\u0131ndaki eserlerin mimarlar\u0131 H\u0131ristiyan Erme\u00adniler ve \u015eemsi Ermenilerdir.<\/p>\n

    Yakubi-S\u00fcryani tarihi incelendi\u011finde, Mezopotamya\u2019daki ve modern T\u00fcrkiye\u2019deki hayatlar\u0131 d\u0131\u015f\u0131nda ba\u015fka bilgiye rastlamak m\u00fcmk\u00fcn olmam\u0131\u015ft\u0131r.<\/p>\n

    Osmanl\u0131 d\u00f6nemi sanki hi\u00e7 ya\u015fanmam\u0131\u015f gibi ge\u00e7ilmi\u015ftir. \u0130stanbul\u2019da bulunan Meryem Ana Ermeni S\u00fcryani Kilisesi de olay\u0131 do\u011frulamaktad\u0131r. Bunun nedenlerinden en \u00f6nemlisi bu toplulu\u011fun imparatorluk i\u00e7inde bir \u201cmillet\u201d olarak ya\u015famamas\u0131d\u0131r. Bu nedenle Osmanl\u0131 d\u00f6nemi ile ilgili olarak haklar\u0131nda yaz\u0131l\u0131 pek fazla dok\u00fcman yoktur. Bununla birlikte Ermenilerin Osmanl\u0131 topraklar\u0131n\u0131 terk etmeleri ile bo\u015falan yerlere yerle\u015ftirildikleri tezi do\u011fruluk kazanm\u0131\u015ft\u0131r. Zira elde olan n\u00fcfus say\u0131mlar\u0131 ve tarihi eserlerden ge\u00e7en deliller ve Yakubi-S\u00fcryani kiliselerinin konumlar\u0131 hep bu tezi destekler tarzdad\u0131r. Her toplumun ya\u015fad\u0131\u011f\u0131, \u00f6ld\u00fc\u011f\u00fc \u015fehirlerde bir mezarl\u0131\u011f\u0131 vard\u0131r. Uzun s\u00fcre ara\u015ft\u0131rmam\u0131za ra\u011fmen, Urfa ve Mardin\u2019de m\u00fcstakil Yakubi-S\u00fcryani resm\u00ee mezarl\u0131\u011f\u0131na rastlamad\u0131k, ancak cenazelerini kilise avlusuna g\u00f6md\u00fckleri tespit edildi ve Mardin (Surp Mikail) Mar Mihail Kilisesi\u2019nin d\u0131\u015f\u0131nda ve Der Zafaran Manast\u0131r\u0131 i\u00e7inde ve d\u0131\u015f\u0131nda yak\u0131n tarihte (1950\u2019den son\u00adra) mezarl\u0131k olu\u015fturdular. \u0130lk kez m\u00fcstakil \u0130stanbul Mevlanakap\u0131 mevkiinde Rumlarla anla\u015farak S\u00fcryani Mezarl\u0131\u011f\u0131 olu\u015fturulmu\u015ftur.<\/p>\n

    K\u00fcrt K\u00fclt\u00fcr\u00fc G\u00f6lgesinde S\u00fcryaniler<\/p>\n

    \u00d6zellikle Tur Abdin b\u00f6lgesindeki Yakubi S\u00fcryaniler ve K\u00fcrtlerin za\u00adman zaman uygulad\u0131klar\u0131 evlilik \u015fekli vard\u0131r. T\u00fcrk\u00e7e\u2019de de\u011fi\u015f-toku\u015f anlam\u0131nda olan \u201cberdel\u201de S\u00fcryanilerde \u201cberdeli\u201d denmektedir. Bu usule g\u00f6re bir aileden k\u0131z al\u0131n\u0131rken evlenmek i\u00e7in ayn\u0131 aileye de bir k\u0131z verilir.<\/p>\n

    \u00dcnl\u00fc tarih\u00e7i Ba\u011fdatl\u0131 Mesudi\u2019ye g\u00f6re Cudi Da\u011f\u0131 ve Musul \u00e7evresinde H\u0131ristiyan kalan K\u00fcrtler, Yakubi (S\u00fcryani) mezhebindendir. Diyarbak\u0131r ve Mardin illerimizin uzak k\u00f6ylerinden \u015fehre gelen, S\u00fcryani kiliselerinde K\u00fcrt\u00e7e \u0130ncil ve dualar okuyarak ibadet eden S\u00fcryaniler g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Suriye\u2019deki S\u00fcryani K\u00fcrtlerin dua metinleri, Bedirhani taraf\u0131ndan yay\u0131mlanm\u0131\u015ft\u0131r.<\/p>\n

    S\u00fcryani ve K\u00fcrtlerde d\u00fc\u011f\u00fcnler birbirine benzer. Halay ve \u015fark\u0131lar\u0131n renk katt\u0131\u011f\u0131, insanlar\u0131n kol kola girdi\u011fi oyunlar, \u201cH\u0131nne ve Lorke\u201d \u015fark\u0131lar\u0131 da iki toplumun ortak kulland\u0131klar\u0131 m\u00fcziktir.<\/p>\n

    Hz. \u0130sa Mesih\u2019in \u00f6l\u00fcm ve dirili\u015finden sonra ibadet edilmesi temelinde m\u00fczi\u011fin kiliseye girdi\u011fi g\u00f6r\u00fclmektedir.<\/p>\n

    G\u00fcn\u00fcm\u00fczde Yakubi-S\u00fcryani Kilisesi\u2019nde icra edilen m\u00fczik makamlar\u0131n\u0131n t\u00fcm\u00fc K\u00fcrt\u00e7e\u2019dir. Yeg\u00e2h, Dug\u00e2h, Seg\u00e2h, \u00c7arg\u00e2h, Pen\u00e7g\u00e2h gibi…<\/p>\n

    S\u00fcryani kilisesinin hakim oldu\u011fu ya da yar\u0131 hakim oldu\u011fu b\u00f6lgelerde Yezidi K\u00fcrtler ile birlikte yarat\u0131lan de\u011ferler olmu\u015ftur (\u00fcnl\u00fc S\u00fcryani m\u00fczisyen Nuri \u0130skender); Tur Abdin\u2019de m\u00fczik anlam\u0131nda ya\u015fat\u0131lan de\u011ferler \u00e7ok y\u00f6nl\u00fcd\u00fcr. Ancak daha \u00e7ok kiliseye ba\u011f\u0131ml\u0131 m\u00fcziktir.<\/p>\n

    S\u00fcryani-Yakubiler k\u0131rsal ya\u015famlar\u0131 d\u00f6neminden kalan gelenek ve ananeleri bug\u00fcne kadar s\u00fcrd\u00fcrmektedirler. K\u0131z isteme, k\u0131z verme, ni\u015fan, d\u00fc\u00ad\u011f\u00fcn, vaftiz ve cenaze t\u00f6renleri y\u00fczy\u0131llard\u0131r de\u011fi\u015fmemi\u015ftir. Art\u0131k \u015fehirlerde ya\u015famalar\u0131na ra\u011fmen t\u00f6renlerinde k\u0131rsal k\u00fclt\u00fcr\u00fcn etkileri devam etmektedir. Bunlar aras\u0131nda en ilginci H\u0131ristiyanl\u0131k kurallar\u0131 ile ba\u011fda\u015fmayan, d\u00fc\u011f\u00fcnlerde kilise i\u00e7inde alk\u0131\u015f ve z\u0131lg\u0131t \u00e7ekmektir.<\/p>\n

    S\u00fcryaniler ve Konu\u015ftuklar\u0131 Diller<\/p>\n

    Yakubi’S\u00fcryaniler, Mardin, Midyat Tur Abdin b\u00f6lgesi k\u00f6ylerinde ya\u015farlar, bunlardan Mardin ve \u00e7evresindeki Benabil, Mansuriye, Kalatmara, G\u00f6lliye k\u00f6ylerinde Arap\u00e7a konu\u015fulurdu. \u0130dil\u2019de bir t\u00fcr Arap\u00e7a konu\u015fulur; Midyat ve havalisindeki halk ise Bat\u0131 Aramice \u015fivesiyle konu\u015furlard\u0131. Buna bilimsel literat\u00fcrde Turoyo ad\u0131 verilir. Baz\u0131 S\u00fcryanilerin dili ise K\u00fcrt\u00e7e\u2019dir. \u00d6rne\u011fin, Kerboran yerle\u015fim b\u00f6lgesi halk\u0131n\u0131n kilise dili de K\u00fcrt\u00e7e\u2019dir. Siverek S\u00fcryanilerinin kilise dualar\u0131 K\u00fcrt\u00e7e\u2019dir.<\/p>\n

    Diyarbak\u0131r, Urfa, Elaz\u0131\u011f, Malatya ve Ad\u0131yaman S\u00fcryanileri T\u00fcrk\u00e7e\u2019nin yan\u0131 s\u0131ra Ermenice de konu\u015furlar, S\u00fcryanice bilmezler. Bug\u00fcn bile Halep\u2019teki Urfal\u0131 S\u00fcryaniler, Ermenice ve Arap\u00e7a konu\u015fmaktad\u0131rlar ve onlar da S\u00fcryanice bilmezler.<\/p>\n

    Yapt\u0131\u011f\u0131m\u0131z ara\u015ft\u0131rmalar\u0131n sonucunda, Osmanl\u0131 d\u00f6nemi ve Cumhuriyet d\u00f6neminde S\u00fcryani okullar\u0131na ve diplomas\u0131na rastlanmam\u0131\u015ft\u0131r. Bug\u00fcn bile h\u00e2l\u00e2 t\u00fcm d\u00fcnyada S\u00fcryanilerin resm\u00ee okulu mevcut de\u011fildir. S\u00fcryani dilini yeniden canland\u0131rmak i\u00e7in, 19. y\u00fczy\u0131lda Ermeni Patri\u011fi Mateos\u2019un emriyle ilk matbaa kurulur ve S\u00fcryanice metinler bas\u0131l\u0131r. Matbaada sadece mezmur ve dua kitaplar\u0131 bas\u0131lm\u0131\u015f, hi\u00e7bir edebi eser bas\u0131lmam\u0131\u015ft\u0131r. Bu matbaa daha sonraki y\u0131llarda Mardin\u2019deki Der Zafaran Manast\u0131r\u0131\u2019na g\u00f6nderilir. Ancak ora\u00adda da S\u00fcryanice edebi eserler bas\u0131lmam\u0131\u015ft\u0131r.<\/p>\n

    Hindistan Malabar Kilisesi<\/p>\n

    Malabar kilisesi Do\u011fu\u2019nun eski Ortodoks kiliselerindendir. Genelde Asuri S\u00fcryani kilisesinin bir par\u00e7as\u0131 olarak kabul edilerek \u201cMalabar Asuri S\u00fcryani\u201d kilisesi ad\u0131 alt\u0131nda an\u0131lm\u0131\u015ft\u0131r. Malabar Kilisesi Hindistan\u2019\u0131n G\u00fcney Bat\u0131 Kerala eyaletinde bulunmaktad\u0131r. Malabar Kilisesi\u2019nin \u00fcyeleri Malayamiler, Travilyan \u0131rk\u0131na ait olup, dilleri Malayamacad\u0131r ki (Travilyan d\u00f6rt dillerinden biridir; di\u011fer dilleri Kannada, Tamiul, Telegu\u2019dur) zaman i\u00e7erisinde \u00e7ok say\u0131da Asuri Malabar\u2019a gidip yerle\u015ferek Malabarl\u0131lara kar\u0131\u015fm\u0131\u015ft\u0131r. G\u00fcney b\u00f6lgesinde ya\u015fayan Malabarlar, Asuri-S\u00fcryani k\u00f6kenli olduklar\u0131na inan\u0131rlar.<\/p>\n

    Az say\u0131da din adam\u0131 Asurice- S\u00fcryanice bilir, kilise dualar\u0131 genelde Malayamaca\u2019d\u0131r.<\/p>\n

    Din adamlar\u0131 yeti\u015ftirmek i\u00e7in ruhban okullar\u0131 vard\u0131r. 1992 mahkeme karar\u0131yla Asurice \u00f6\u011frenmek isteyenler i\u00e7in pazar dershaneleri a\u00e7\u0131lm\u0131\u015ft\u0131r. S\u00fcryanice bilenler nadirdir. Asuri S\u00fcryani, Keldani, Nasturilerin n\u00fcfusu 1,5-2 milyon civar\u0131nda tahmin edilmektedir.<\/p>\n

    Yakubi-S\u00fcryanilerin Tarihi Yaz\u0131l\u0131rken….<\/p>\n

    T\u00fcrkiye\u2019de Ermeniler ve Rumlar\u0131n tarihi bir hayli incelenmi\u015ftir. Ancak Lozan Anla\u015fmas\u0131\u2019nda yer almayan S\u00fcryani, Asuri gibi din\u00ee topluluklar\u0131n gerekti\u011fi gibi incelendi\u011fi pek s\u00f6ylenemez. T\u00fcrk toplumunun bu kesimine g\u00fcncel bas\u0131n daha ziyade muhtelif verilerle haber nitelikli yaz\u0131lar\u0131nda yer vermi\u015ftir.<\/p>\n

    T\u00fcrkiye\u2019nin din\u00ee ve etnik kesimle\u00adrini konu edinen kitaplar yazan ya\u00adbanc\u0131 ara\u015ft\u0131rmac\u0131lar ise derinlemesi\u00adne bir \u00e7al\u0131\u015fma sergilememi\u015flerdir. Kaynak olarak yaln\u0131zca tek tarafl\u0131 Yakubi din adamlar\u0131n\u0131n yaz\u0131lar\u0131n\u0131 g\u00f6rmekteyiz.<\/p>\n

    \u00d6rne\u011fin, metropolit Hanna Dolap\u00f6n\u00fc\u2019n\u00fcn Mardin\u2019deki kiliselerin yap\u0131m\u0131na ili\u015fkin tarihlendirmesi hayali olup ger\u00e7ekle ilgisi yoktur. Ruhaniler aras\u0131nda tarih yazmak isteyenler de \u00e7\u0131km\u0131\u015ft\u0131r. Ancak baz\u0131lar\u0131 tarih k\u00fclt\u00fcr\u00fc ve tekni\u011finden habersiz olduklar\u0131 halde tarih yazmaya kalk\u0131\u015fmaktalar. Dolay\u0131s\u0131yla meydana getirdikleri eserler, tarih eserinden \u00e7ok, ba\u015fka bir h\u00fcviyette olmaktad\u0131r. Metropolit Hanna Dolap\u00f6n\u00fc\u2019n\u00fcn Mardin Tarihi, Papaz Aziz G\u00fcnel\u2019in yazm\u0131\u015f oldu\u011fu T\u00fcrk S\u00fcryaniler Tarihi adl\u0131 kitab\u0131 ve Gabriyel Aky\u00fcz\u2019\u00fcn 1998 Mardin Kiliseleri ve Manast\u0131rlar Tarihi adl\u0131 kitaplar\u0131n\u0131 \u00f6rnek g\u00f6sterebiliriz.<\/p>\n

    Bizans Tarihinde S\u00fcryaniler<\/p>\n

    \u0130sl\u00e2m f\u00fctuhat tarihinde Suriye (Kad\u0131k\u00f6y konsiline uyan) bir patri\u011fe sahip de\u011fildi. Antakya\u2019n\u0131n kar\u0131\u015f\u0131k durumu \u0130ranl\u0131lar\u0131n Do\u011fu istilas\u0131 neticesinde, 609\u2019dan beri Aziz Anastas 2\u2019den sonra makam\u0131na kimse atanmam\u0131\u015ft\u0131. Suriye’de Athanase ad\u0131nda Antikalkedon bir rahip vard\u0131. Ve bu zat Hierapolis\u2019te 629\u2019da Heraklius ile g\u00f6r\u00fc\u015f\u00fcp uzla\u015f\u00admac\u0131 bir tutum g\u00f6sterdi\u011fi i\u00e7in patriklik makam\u0131na resmen hak kazanm\u0131\u015f gibi g\u00f6r\u00fcn\u00fcyordu. Bu durumun ayr\u0131cal\u0131klar\u0131n\u0131 Yakubiler (S\u00fcryaniler) g\u00fczel de\u011ferlendirdiler ve Araplar zaten kabul etmeye haz\u0131r oldu\u011funu g\u00f6zler \u00f6n\u00fcne serdiler. Araplar bu halka kar\u015f\u0131 iyi niyetliydiler. Nas\u0131l olmas\u0131nlar ki? Bu H\u0131ristiyanlar Bizansl\u0131lardan nefret edip Araplara hizmete haz\u0131rd\u0131lar. S\u00fcryaniler i\u00e7in \u0130sl\u00e2miyet bir intikam arac\u0131yd\u0131. \u0130stanbul Patri\u011fi Basileus\u2019u, S\u00fcryani Afhanas\u2019\u0131 kabul etmesi kendi halk\u0131 olan S\u00fcryanileri rahats\u0131z ediyordu. 628- 629 yolculu\u011fu s\u0131ras\u0131nda S\u00fcryani kilisesinden ayr\u0131lanlar\u0131n kilise b\u00fcnyesine geri toplarken bile kan d\u00f6k\u00fclm\u00fc\u015f, fanatik ke\u015fi\u015fler olaylar yaratm\u0131\u015flard\u0131. \u0130sl\u00e2m hakimiyeti t\u00fcm bunlara son vermekte ve \u0130sl\u00e2m\u2019a ho\u015f geldin derler. Kan ve lisan karde\u015fi olduklar\u0131ndan bu tav\u0131r yad\u0131rganmamal\u0131d\u0131r (\u00f6rnek, Sina’dakiler gibi). D\u00f6v\u00fc\u015fmeden \u0130sl\u00e2m\u2019a kat\u0131l\u0131p ayn\u0131 zamanda H\u0131ristiyanl\u0131k\u2019tan ve Bizans imparatorlu\u011fu’ndan ayr\u0131ld\u0131lar. Ger\u00e7ekten ilk halifeler d\u00f6neminde S\u00fcryani kilisesi hi\u00e7bir i\u015fkenceye maruz kalmad\u0131. Patrikler de uzakta ya\u015fay\u0131p Malatya\u2019da oturmu\u015flard\u0131. \u00d6rne\u011fin, Elie (709-724) Antakya s\u0131n\u0131r\u0131nda bir kilise in\u015fa edebilme izni ald\u0131. Ama oralarda kalabilme izni alamad\u0131.<\/p>\n

    Ancak S\u00fcryani kilisesi bilinen d\u00fczeninden vazge\u00e7medi. E\u011fer i\u00e7 sava\u015flar ve din\u00ee ak\u0131mlar\u0131n problemleri ile daha az sars\u0131lm\u0131\u015f olsalard\u0131, Suriye Monofizitleri de M\u0131s\u0131rl\u0131 dinda\u015flar\u0131 gibi belki de daha geni\u015f bir korumay\u0131 hak kazanacaklard\u0131.<\/p>\n

    Kaynak: L\u2019Eglise Byzantine De 527 A 847, Le R.P.J. Pargorie, Paris,1923<\/p>\n

    \n

    Der Zafaran Tarihi<\/p>\n

    Der Zafaran Manast\u0131r\u0131 bir tepenin yamac\u0131nda g\u00fczel ve sa\u011flam bir konumdad\u0131r. Arka taraf\u0131nda y\u00fcksek kayalara eski mezarlar oyulmu\u015ftur. Ermenilerin pagan d\u00f6nemine ait olup do\u011fuya bakar. G\u00fcney platosundan Sincar Da\u011f\u0131\u2019na ve g\u00fcneydeki b\u00fcy\u00fck \u00e7\u00f6le kadar geni\u015f bir g\u00f6r\u00fc\u015f alan\u0131na sahiptir. Kilise mimarisi olarak Do\u011fu\u2019daki Yunan din\u00ee kurumlar\u0131n kurucusu \u0130mparatori\u00e7e Helena devrine aittir. Kilisenin yan taraf\u0131nda eski orijinal mimariden sadece pagan d\u00f6nemine ait g\u00fcne\u015fe tapma an\u0131t\u0131 iyi durumdad\u0131r. Ermeni Arevortik (G\u00fcne\u015fo\u011fullar\u0131) tap\u0131na\u011f\u0131yd\u0131. Manast\u0131r\u0131n tarz\u0131 a\u015f\u0131r\u0131 y\u00fckl\u00fc ve yozla\u015fm\u0131\u015f korint \u00fcslubudur. Kemerler ve s\u00fctunlar Yunan ha\u00e7\u0131 \u015feklinde birbirlerine kar\u015f\u0131 in\u015fa edilmi\u015flerdir, \u00e7ok iyi durumda bulunmaktad\u0131rlar. Kilisenin i\u00e7ini s\u00fcsleyen Bizans stili havarilerin freskleri iyi durumdad\u0131r.<\/p>\n

    Der Zafaran Manast\u0131r\u0131 Aziz Ananya Kilisesi mihrab\u0131nda \u0130ncil\u2019de vahiy 1 ve 8\u2019den al\u0131nt\u0131 Yunanca A (alfa) ve \u0460 (omega) harfleri bulunmaktad\u0131r. Ancak \u015fimdi kilise olarak kullan\u0131lan b\u00f6l\u00fcmde, s\u00fctun hi\u00e7 var olmam\u0131\u015f gibidir. Kap\u0131lar, giri\u015f, pencereler ve d\u0131\u015f cephenin t\u00fcm\u00fc ayn\u0131 tarzdad\u0131r . Ancak bina o kadar \u00e7ok onar\u0131m g\u00f6rm\u00fc\u015ft\u00fcr ki eklemelerin yan\u0131nda eski orijinal mimariden \u00e7ok az iz kalm\u0131\u015ft\u0131r. Manast\u0131r kare bir avludan ve \u00e7evresindeki hizmet birimlerinden ibarettir. \u00dcst galeride rahiplerin odalar\u0131 bulunmaktad\u0131r. Kilimler ve yast\u0131klar y\u00f6re \u00fcslubuna g\u00f6re d\u00f6\u015fenmi\u015ftir. Manast\u0131r y\u00fcksek bir ta\u015f duvarla \u00e7evrilmi\u015ftir. Demir plakalarla kuvvetlendirilmi\u015f k\u00fc\u00e7\u00fck bir giri\u015f kap\u0131s\u0131 da \u00e7ok iyi korunmaktad\u0131r. Din g\u00f6revlilerinin aileleri manast\u0131rda ya\u015farlar.<\/p>\n

    Bu manast\u0131rda g\u00f6rd\u00fc\u011f\u00fcm kitaplar aras\u0131nda S\u00fcryani dilinde bir dua kitab\u0131 kopyas\u0131ndaki (Gospels) geni\u015f ve g\u00fczel yaz\u0131m tarz\u0131na ve kullan\u0131lan ince sa\u011flam par\u015f\u00f6mene hayran kalm\u0131\u015ft\u0131m. \u0130ncil\u2019i yazan Evangelist\u2019lerin port\u00adreleri ve b\u00f6l\u00fcm ba\u015fl\u0131klar\u0131 zengin renklerle boyanm\u0131\u015f ve s\u00fcslenmi\u015flerdi. Kitab\u0131n sonundaki tarihe g\u00f6re M.S. 1150 y\u0131l\u0131nda Der Zafaran Manast\u0131- r\u0131’nda yaz\u0131ld\u0131\u011f\u0131n\u0131 \u00f6\u011frendim. Kitab\u0131n yaz\u0131 ba\u015fl\u0131klar\u0131ndaki kitap kadar eski ve k\u0131sa notlar da Grek (Yunanca) dilinde idi. Bu da o as\u0131rda buradaki rahiplerin Bizans olduklar\u0131n\u0131 g\u00f6stermektedir. 1876 y\u0131l\u0131nda Patrik IV. Bodrus d\u00f6neminde ikinci kat, ilaveleri ve giri\u015f eyvan\u0131 Mardinli Ermeni as\u0131ll\u0131 \u00fcnl\u00fc mimarba\u015f\u0131 Sarkis Elyas Lole (Levon) ve kalfa Abd\u00fclmesih Asil (Ahmandakno, Asse) taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131r. Bug\u00fcnk\u00fc g\u00f6r\u00fcn\u00fcm\u00fc bu ilavelerden sonra kazand\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

    Not: Der Zafaran Manast\u0131r\u0131\u2019n\u0131n S\u00fcryaniler taraf\u0131ndan sat\u0131n al\u0131nd\u0131\u011f\u0131 kaynaklarda mevcuttur. Nitekim kimlerden sat\u0131n al\u0131nd\u0131\u011f\u0131 a\u00e7\u0131k de\u011fildir. 1903 y\u0131l\u0131nda S\u00fcryani Patri\u011fi Abd\u00fclmesih taraf\u0131ndan manast\u0131rdaki Bizans freskleri silinmi\u015ftir.<\/p>\n

    Kaynak: Travels in Mesopotamia,b y J.S., Buckingham, Cilt 1, Londra, 1827.<\/p>\n

    \nS\u00fcryanilere ili\u015fkin bir istatistik<\/p>\n

    Mgr. Abdullah \u015eatluf<\/p>\n

    Homs Patri\u011fi<\/p>\n

    Yakubilerin birli\u011fe d\u00f6n\u00fc\u015f\u00fc<\/p>\n

    Yakubi S\u00fcryani Abdullah \u015eatluf, 1901\u2019de Londra\u2019ya gider ve Krali\u00e7e Viktorya\u2019n\u0131n huzurunda sayg\u0131yla kar\u015f\u0131\u00adlan\u0131r. 0 d\u00f6nemde siyas\u00ee bir Anglika\u00adnizm\u2019e, dolayl\u0131 olarak \u0130ngiliz etkisine yakla\u015fmak amac\u0131ndad\u0131r. Yakubiler, H\u0131\u00adristiyanl\u0131\u011f\u0131n kay\u0131p \u00e7ocuklar\u0131d\u0131r. S\u00fcrya- nilerin yoksullu\u011fu ve ruhanilerin peri\u00ad\u015fanl\u0131\u011f\u0131, ya\u015fam zorluklar\u0131na \u00e7are bul\u00admak i\u00e7in, \u00f6nce Katolik mezhebi lideri ile g\u00f6r\u00fc\u015fmek \u00fczere Roma\u2019ya ard\u0131ndan da Do\u011fu\u2019nun yard\u0131msever koruyucusu Fransa\u2019ya gitme gere\u011fini duymu\u015ftu. Krali\u00e7e Viktorya ve Papa\u2019ya sunmak<\/p>\n

    \u00fczere haz\u0131rlad\u0131\u011f\u0131, d\u00fcnyadaki Yakubi- S\u00fcryani n\u00fcfusu istatisti\u011fi a\u015fa\u011f\u0131dad\u0131r:<\/p>\n

    D\u00fcnyada Asuri-S\u00fcryani N\u00fcfusu<\/p>\n

    Suriye \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a02000<\/p>\n

    Cebel-i Tur \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a05000<\/p>\n

    Mayfarkin Diyar. \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a04560<\/p>\n

    Mardin ve 8 kaza \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a02000<\/p>\n

    Musul ve havalisi \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a01000<\/p>\n

    Urfa H\u0131sm Mansur \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0600<\/p>\n

    \n

    \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 15160<\/p>\n

    Hindistan Malabar \u00a0 \u00a0 \u00a0 \u00a0 \u00a050.000
    \n(Irksal olmay\u0131p yaln\u0131z Asuri S\u00fcryani mezhebine aittirler).<\/p>\n

    \n

    Yek\u00fbn: \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a065160 aile<\/p>\n

    Kaynak: Revue D\u2019Orient, La terre Sainte, L\u2019Orient Chretien, Paris, 1901-1902, s. 351<\/p>\n

    \n

    NOTLAR<\/p>\n

    1\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Arami dilinin k\u00f6kenine bakt\u0131\u011f\u0131m\u0131zda, Arap\u00e7a\u2019ya oranla, \u0130branice\u2019ye daha yak\u0131n oldu\u011fu\u00adnu g\u00f6rmekteyiz.<\/p>\n

    2\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Aramice Hz. Isa devrinde konu\u015fulan \u0130branice\u2019nin bir kolu idi. Bat\u0131 S\u00fcryanileri T\u00fcrkler den \u00f6nce Bizans uyrukluydu. Dinleri Do\u011fu H\u0131ristiyanl\u0131\u011f\u0131n\u0131n temeli olan Antakya kilisesi ritidir. Ortado\u011fu\u2019da \u0130sl\u00e2miyet\u2019in belirmesi ile (VII-XI1) Antik Siri dili yerini zaten ayn\u0131 k\u00f6kenden gelen Arap\u00e7a\u2019ya b\u0131rak\u0131r. Kelime h\u00e2zinesinde Ermenice s\u00f6zlere rastlanmaktad\u0131r.<\/p>\n

    3\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 T\u00fcrk\u00e7e\u2019nin a\u011f\u0131r bast\u0131\u011f\u0131 bir Arap diyalekti.<\/p>\n

    4\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Lozan Bar\u0131\u015f Antla\u015fmas\u0131\u2019ndan sonra Yakubi S\u00fcryani Patrikhanesi yara\u015f\u0131ra, Ermeni Katolik Patrikhanesi (L\u00fcbnan’a), Keldani Katolik Patrikhanesi (Ba\u011fdat’a), S\u00fcryani Katolik Patrikhanesi (L\u00fcbnan\u2019a) ve Nasturi Patrikhanesi (Amerika Birle\u015fik Devletleri\u2019ne) de T\u00fcrki\u00adye\u2019den ayr\u0131ld\u0131lar.<\/p>\n

    5\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Avrupa\u2019l\u0131 tarih\u00e7iler Ortodoks Yakubiler ve Nasturiler diye ikiye ay\u0131rmakta ve Yakubiler i\u00e7in Bat\u0131 S\u00fcryanileri, Nasturiler i\u00e7in Do\u011fu S\u00fcryanileri deyimini kullanmaktad\u0131rlar.<\/p>\n

    6\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Mardin\u2019de Yaz\u0131\u015fma, 20.02.1817, Londra’ya rapor, s.24.<\/p>\n

    7\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ne\u015fid Hakk\u0131, Vakit Dergisi, 10 May\u0131s 1925.<\/p>\n

    KAYNAKLAR<\/p>\n

      \n
    1. F. B\u00fcsching, B\u00fcy\u00fck D\u00fcnya Tarifnamesi, 23<\/li>\n<\/ol>\n

      cilt, Br\u00fcnn Joseph Gerog Trabler\u2019de F.A. Schraembl Yay\u0131nevi. 1787.<\/p>\n

      Van Ewald Banze, Die T\u00fcrkei-Eine Moderne Ge-<\/p>\n

      ographie, Berlin-Hamburg braunschweig, 1919.<\/p>\n

      – Muhasebe-i Vilayet-i Diyar-i Bekr ve Arab ve Z\u00fc\u2019lKadiriyye Defteri (937\/1530) I. TC Ba\u015f\u00adbakanl\u0131k Devlet Ar\u015fivi, Ankara, 1998.<\/p>\n

      Vital Cuinet, La Turquie d\u2019Asie, Paris, 1891, cilt 2, s.508-519.<\/p>\n

      Dr. Ha\u015fan \u015eamaysani, Medinet Mardin, Arap\u00e7a, Beyrut, 1987.<\/p>\n

      Prof. Dr. Yavuz Ercan, OsmanlI Y\u00f6netiminde Gayri\u00adm\u00fcslimler – Ankara, 2001, Turan Kitabevi.<\/p>\n

        \n
      1. Esra Danac\u0131o\u011flu, OsmanlI Anadolusunda Ang- lo-Sakson (Protestan) Misyoner Faaliyetleri (1816-1856), \u0130zmir, 1993, doktora tezi, Do\u00adkuz Eyl\u00fcl \u00dcniversitesi.<\/li>\n<\/ol>\n

        Polonyal\u0131 Simeon\u2019un Seyahatnamesi (1608- 1619), \u0130stanbul, 1964, Edebiyat Fak\u00fcltesi Yay\u0131nlar\u0131, s. 100-101.<\/p>\n

          \n
        1. Murat \u00d6zdemir, Yezidiler ve S\u00fcryaniler, \u0130stan\u00adbul, 1988, Ekim Yay\u0131nlar\u0131.<\/li>\n<\/ol>\n

          Kara Amid 2, 3 y\u0131l 2-4, say\u0131 1956-1957-1959, \u0130stanbul, 1960, I\u015f\u0131ltan Matbaas\u0131.<\/p>\n

          Armenia Opera Guiseppa Cappeletti 2, Finenze, 1841.<\/p>\n

          Les Missions Catholiques l\u2019oeuvre de la propa- gation de la Foi 1874, Lyon Paris, Br\u00fcksel.<\/p>\n

          Prof. Dr. Orhan T\u00fcrkdo\u011fan, Etnik Sosyolojisi, Tima\u015f Yay\u0131nlar\u0131, \u0130stanbul, 1997.<\/p>\n

          Aziz Koluman, Ortado\u011fu\u2019da S\u00fcryanilik, 2001, Avrasya Yay\u0131nlar\u0131, Ankara.<\/p>\n

          H\u00fcsik G\u00fclyan, Mardin Tarihi, eiyazma, Ermenice, Viyana, 1898.<\/p>\n

          Ernst Honigman, Prof. Dr. Fikret I\u015f\u0131ltan, Bizans<\/p>\n

          Devleti’nin Do\u011fu S\u0131n\u0131rlar\u0131, Edebiyat Fak\u00fclte\u00adsi. \u0130stanbul, 1970.<\/p>\n

          Faik Bulut, Dar \u00dc\u00e7gende \u00dc\u00e7 \u0130syan, Belge Yay\u0131nla\u00adr\u0131, \u0130stanbul, 1992.<\/p>\n

          Stimme des Tur Abidin, y\u0131l 5, Mart 199, Linz.<\/p>\n

          Lammens H., Isl\u00e2m Ansiklopedisi, Suriye Mad\u00addesi, S.51.<\/p>\n

          Honigman E., \u0130sl\u00e2m Ansiklopedisi Malatya mad\u00addesi, s.238.<\/p>\n

          Honigman E., \u0130sl\u00e2m Ansiklopedisi Rum Kale, maddesi s.777.<\/p>\n

          Darkot B., \u0130sl\u00e2m Ansiklopedisi, Resulayn mad\u00addesi, s.695.<\/p>\n

          Lammens H., \u0130sl\u00e2m Ansiklopedisi, C\u00fczzam mad\u00addesi,<\/p>\n

          Lammens H., \u0130sl\u00e2m Ansiklopedisi, Lahim mad\u00addesi.<\/p>\n

          Gabar \u00c7iyan, S\u00fcryani Keldani Tarihte Asur ve K\u00fcrd M\u00fczi\u011finin Kar\u015f\u0131la\u015fmas\u0131, Bet Prasa-pro- so Nisibin Yay\u0131nlar\u0131, 1993.<\/p>\n

          Ord. Prof. \u015eemsettin G\u00fcnaltay, Yak\u0131n \u015eark Tarihi, T\u00fcrk Tarih Kurumu, Ankara, 1949.<\/p>\n

          Hanna Dolap\u00f6n\u00fc, Metropolitan of Mardin, Yay\u0131n\u00adlayan; Mar Gregoryos johanna \u0130brahim, Met\u00adropolitan of Aleppo, Suriye 1999, Bask\u0131; Si- dami Printing-House-\u015eam-Suriye.<\/p>\n

          Yeni Mardin Gazetesi, 16 May\u0131s 1958 – Mardin Asliye Hukuk Mahkemesi, Mardin\u2019de S\u00fcrya\u00adni kiliselerinin ve baz\u0131 emlaklar\u0131n zilliyetten tapula\u015fmas\u0131 ilan\u0131d\u0131r (\u00f6rnektir).<\/p>\n

          Not: Frans\u0131zca, \u0130ngilizce ve \u0130talyanca \u00e7evirilerin\u00adden dolay\u0131 Arusyak \u00d6zfuruncu\u2019ya te\u015fekk\u00fcr ederim.<\/p>\n

          http:\/\/mamasyria.blogspot.com.tr\/2016\/05\/tomas-cerme-suryani-halk-dil-kultur-ve.html<\/em><\/strong><\/a><\/p>\n

          \n

          \n

           <\/p>\n","protected":false},"excerpt":{"rendered":"

          Tomas \u00c7erme Suriye b\u00f6lgesinde Aramik-Arami1 dilini konu\u015fan, tarihi eskilere dayanan ve \u201cSiri\u201d ad\u0131 verilen bir topluluk ya\u015famaktayd\u0131. Aramiler, M\u00d6 4. ve 3. y\u00fczy\u0131llarda Filistin ve Suriye\u2019nin yan\u0131 s\u0131ra Harran\u2019da da bulunmaktayd\u0131. Aramilerin Yahudili\u011fin bir kolu oldu\u011fu da s\u00f6ylenmektedir. B\u00f6lgede konu\u015fulan dil, Arap\u00e7a ve antik Siri dilinin kar\u0131\u015f\u0131m\u0131 bir yap\u0131y\u0131 ortaya koymaktad\u0131r. Ancak 12. y\u00fczy\u0131lda antik […]<\/p>\n","protected":false},"author":7,"featured_media":40038,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,70,53],"tags":[],"class_list":["post-40037","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-makaleler","category-turkiyede-azinliklar"],"yoast_head":"\nS\u00fcryani Halk\u0131, Dil, K\u00fclt\u00fcr Ve Tarihi \u00dczerine D\u00fc\u015f\u00fcnceler - 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=40037\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"S\u00fcryani Halk\u0131, Dil, K\u00fclt\u00fcr Ve Tarihi \u00dczerine D\u00fc\u015f\u00fcnceler - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"Tomas \u00c7erme Suriye b\u00f6lgesinde Aramik-Arami1 dilini konu\u015fan, tarihi eskilere dayanan ve \u201cSiri\u201d ad\u0131 verilen bir topluluk ya\u015famaktayd\u0131. Aramiler, M\u00d6 4. ve 3. y\u00fczy\u0131llarda Filistin ve Suriye\u2019nin yan\u0131 s\u0131ra Harran\u2019da da bulunmaktayd\u0131. Aramilerin Yahudili\u011fin bir kolu oldu\u011fu da s\u00f6ylenmektedir. B\u00f6lgede konu\u015fulan dil, Arap\u00e7a ve antik Siri dilinin kar\u0131\u015f\u0131m\u0131 bir yap\u0131y\u0131 ortaya koymaktad\u0131r. 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