{"id":50245,"date":"2018-12-19T01:33:07","date_gmt":"2018-12-19T06:33:07","guid":{"rendered":"http:\/\/akunq.net\/tr\/?p=50245"},"modified":"2018-12-19T01:33:07","modified_gmt":"2018-12-19T06:33:07","slug":"ruh-tabiat-kutsal-ask-zabel-yesayan-ve-son-kadeh","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=50245","title":{"rendered":"Ruh, tabiat, kutsal a\u015fk Zabel Yesayan ve \u2018Son Kadeh\u2019"},"content":{"rendered":"

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

AR\u0130F TAPTAN<\/strong><\/p>\n

Bug\u00fcn T\u00fcrkiye\u2019de Zabel Yesayan ismi duyuldu\u011funda, bu ismin sadece akademik \u00e7evrelerde de\u011fil genel edebiyat okurunda da bir kar\u015f\u0131l\u0131\u011f\u0131 var art\u0131k. Bu kar\u015f\u0131l\u0131k ilk ba\u015flarda Ermeni bir kad\u0131n-ayd\u0131n, \u2018feminist\u2019 bir kad\u0131n-yazar ya da bir \u2018tan\u0131k\u2019 olma tan\u0131mlamalar\u0131 \u00fczerinden kendini bulmu\u015fken, art\u0131k okur nezdinde salt bir \u2018Zabel Yesayan edebiyat\u0131\u2019 bilincinden bahsetmek m\u00fcmk\u00fcn. Bu bilincin T\u00fcrkiye\u2019de yine de s\u0131n\u0131rl\u0131 bir okur \u00e7evresinde geli\u015fmi\u015f oldu\u011funu d\u00fc\u015f\u00fcnecekler yava\u015f yava\u015f bu fikirlerinden vazge\u00e7ebilirler. Bunlar\u0131 s\u00f6ylememin sebebi elbette Zabel Yesayan ile T\u00fcrk\u00e7e okuyan okur aras\u0131ndaki dil engellerinin birer birer kalk\u0131yor olu\u015fu.<\/em><\/strong><\/p>\n

Zabel Yesayan\u2019\u0131n T\u00fcrk\u00e7e\u2019deki iki anlat\u0131s\u0131 \u2018Silahtar\u0131n Bah\u00e7eleri\u2019 (Belge Yay\u0131nlar\u0131, 2006 [Silihdari Bardezner\u0131, 1935]) ve \u2018Y\u0131k\u0131nt\u0131lar Aras\u0131nda\u2019 (Aras, 2014 [\u2018Averagnerun Me\u00e7\u2019, 1911]) ard\u0131ndan Mehmet Fatih Uslu\u2019nun \u00e7evirisiyle \u00f6nce 2015\u2019te \u2018Meliha Nuri Han\u0131m\u2019 (1928), sonra 2016\u2019ta \u2018S\u00fcrg\u00fcn Ruhum\u2019 (\u2018Hokis Aksoryal\u2019, 1922) novellalar\u0131 yay\u0131mland\u0131. Bu yaz\u0131n\u0131n kaleme al\u0131n\u0131\u015f sebebi olan Yesayan\u2019\u0131n bir di\u011fer novellas\u0131 \u2018Son Kadeh\u2019 (\u2018Ver\u00e7in Pajag\u0131\u2019, 1924) ise ge\u00e7ti\u011fimiz kas\u0131m ay\u0131nda yine Mehmet Fatih Uslu\u2019nun \u00e7evirisi ile T\u00fcrk\u00e7ede kar\u015f\u0131l\u0131\u011f\u0131n\u0131 buldu.<\/p>\n

Adrine\u2019nin sat\u0131rlar\u0131<\/strong><\/p>\n

\u201cSon sevdam\u0131zd\u0131 bu bizim, sevgilim, son kadehimiz\u2026 Onunla sarho\u015f olacakt\u0131k a\u011f\u0131r a\u011f\u0131r, letafet ve g\u00fczellikle. G\u00fcnbat\u0131m\u0131n\u0131n, biz onun her saniye s\u00f6nmesini bekliyor, hatta \u00e7oktan s\u00f6nm\u00fc\u015f oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorken, g\u00f6kkubbenin \u00fcst\u00fcnde, s\u00fcrpriz par\u0131ldamalar ve reng\u00e2renk \u0131\u015f\u0131klar i\u00e7inde ertelenmesi gibi\u2026\u201d \u2018Son Kadeh\u2019in yazar-anlat\u0131c\u0131s\u0131 Adrine\u2019nin bu sat\u0131rlar\u0131 belki de t\u00fcm anlat\u0131y\u0131 bize \u00f6zetler. Mikayel Hovsepyan\u2019la evli olan Adrine\u2019nin tarif edilemez ve son derece kuvvetli bir hisle \u00e2\u015f\u0131k oldu\u011fu, \u2018sevgilim\u2019 dedi\u011fi Ar\u015fag Seropyan\u2019a yazd\u0131\u011f\u0131 sat\u0131rlard\u0131r bunlar. Hem bu sat\u0131rlar\u0131 hem de bu sat\u0131rlara g\u00fcc\u00fcn\u00fc veren, anlat\u0131n\u0131n t\u00fcm\u00fcne sirayet etmi\u015f olan a\u015fk\u0131 g\u00f6z \u00f6n\u00fcnde bulundurdu\u011fumuzda bir okur olarak dikkatimizi celbedecek hususlar\u0131n ba\u015f\u0131nda Adrine ile Ar\u015fag aras\u0131ndaki \u2018istisna\u00ee \u00e7ekim\u2019 gelir. \u0130stisna\u00ee diyorum zira anlat\u0131n\u0131n metnin ba\u015f\u0131ndan sonuna, \u00fczerine in\u015fa edildi\u011fi bu \u00e7ekim okuruna s\u0131radan bir \u2018yasak a\u015fk\u2019tan \u00f6tesini vadetmektedir. Kendisine son derece g\u00fcvenen, hem kendini hem de etraf\u0131n\u0131 incelikle g\u00f6zlemleyebilecek, insan ruhuna, tabiat\u0131na dair en ayr\u0131nt\u0131l\u0131 \u00e7\u0131kar\u0131mlar\u0131 yapabilecek bir zihin ve duygu d\u00fcnyas\u0131na sahip olan Adrine, ans\u0131z\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131kan Ar\u015fag\u2019a kar\u015f\u0131 \u00f6ylesine derinlikli hisler duymaya ba\u015flar ki Ar\u015fag\u2019\u0131n Adrine\u2019nin kar\u015f\u0131s\u0131nda oldu\u011fu anlarda, o anlar tabiri caizse donar, zaman mefhumu ortadan kalkar. Metindeki anlat\u0131 zaman\u0131 ile metnin yaz\u0131lma zaman\u0131n\u0131n i\u00e7 i\u00e7e ge\u00e7mesinden dolay\u0131, nerede ne zaman bulundu\u011fumuzu bir bak\u0131\u015fta anlayamasak da, kimi noktalarda 1910\u2019lar \u00dcsk\u00fcdar\u2019\u0131nda oldu\u011fumuzu g\u00f6r\u00fcr\u00fcz. Metnin kurgusal d\u00fczlemini bir yana b\u0131rak\u0131p, tarihsel d\u00fczlemine bakt\u0131\u011f\u0131m\u0131zdaki tablonun dahi Adrine\u2019nin Ar\u015fag\u2019a olan hislerine zerre tesir etmedi\u011fi g\u00f6r\u00fclecektir. Yukar\u0131da s\u00f6yledi\u011fim gibi anlar\u0131 donukla\u015ft\u0131ran, zaman kavram\u0131n\u0131 ortadan kald\u0131ran bu a\u015fk, tarihsel-toplumsal normlar\u0131n bireylere giydirdi\u011fi genelge\u00e7er k\u0131l\u0131flar\u0131 da s\u00f6k\u00fcp atmaktad\u0131r. Adrine\u2019nin Ar\u015fag\u2019a olan a\u015fk\u0131 \u00f6nce kocas\u0131 Mikayel\u2019e, ev i\u00e7ine; sonra topluma, kamuya kar\u015f\u0131 bir ba\u015fkald\u0131r\u0131d\u0131r. Ayn\u0131 durum Ar\u015fag i\u00e7in de ge\u00e7erlidir, zira o da t\u0131pk\u0131 Adrine gibi evli ve \u00e7ocukludur.<\/p>\n

\u2018Ruhunu tan\u0131tmak\u2019<\/strong><\/p>\n

Sevgilisine duydu\u011fu a\u015fk\u0131n \u015fiddetiyle, ona bu metni, \u2018Son Kadeh\u2019i yazan Adrine\u2019yi biz ne kocas\u0131n\u0131 aldatan evli bir kad\u0131n olarak, ne \u2018yasak a\u015fk\u2019 ya\u015fayan bir bi\u00e7are olarak, ne de sevgilisiyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda hatta onu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc anlarda dahi d\u00fcnyay\u0131 g\u00f6z\u00fc g\u00f6rmeyen \u2018bencil\u2019 bir kad\u0131n olarak g\u00f6r\u00fcr\u00fcz. Adrine\u2019ye bu metni kaleme ald\u0131ran tek \u015fey sevgilisine \u2018ruhunu tan\u0131tmak\u2019t\u0131r. Haliyle bunu yaparken de akl\u0131ndaki tek \u015fey sevgilisi olacakt\u0131r: \u201cLakin kabul g\u00f6rm\u00fc\u015f \u00e2detlerden bana ne, edebi metotlardan bana ne? Ben kalbimi ifade etmek istiyorum, saadetimin \u015fark\u0131s\u0131n\u0131 s\u00f6ylemek istiyorum, ben sadece senin i\u00e7in yaz\u0131yorum, sevgilim\u2026\u201d<\/p>\n

Adrine\u2019yi sadece sevgilisi i\u00e7in yazmaya mecbur b\u0131rakan bu istisnai a\u015fk yukar\u0131da de\u011findi\u011fim birtak\u0131m yarg\u0131lamalardan m\u00fcnezzehtir. Zira s\u00f6z konusu basit bir \u2018\u00e2\u015f\u0131k olma\u2019 de\u011fil, iki ruhun birle\u015fmesidir. Bu ruh birle\u015fimine getirilebilecek her t\u00fcrden yarg\u0131ya kar\u015f\u0131 da kendinden gayet emindir Adrine: \u201cVe saadetimin o kadar b\u00fct\u00fcn, o kadar mutlak oldu\u011funu hissediyorum ki, onun \u00fczerine d\u00fc\u015f\u00fcnmeye bile cesaret edemiyorum, zira sanki insan\u0131n kurallar\u0131n\u0131n ve al\u0131n yaz\u0131s\u0131n\u0131n haricindeyim art\u0131k.\u201d<\/p>\n

Anlat\u0131n\u0131n temel motivasyonu olan Adrine ve Ar\u015fag aras\u0131ndaki \u00e7ekimi, \u201cinsan\u0131n kurallar\u0131n\u0131n ve al\u0131n yaz\u0131s\u0131n\u0131n haricinde\u201d tutan, s\u00f6z konusu a\u015fk\u0131 her t\u00fcrl\u00fc ahlak\u00e7\u0131 de\u011ferlendirmeden, her t\u00fcrl\u00fc yarg\u0131lamadan uzak k\u0131lan \u015fey ise iki sevgili aras\u0131ndaki a\u015fk\u0131n kutsall\u0131\u011f\u0131d\u0131r. Burada laf\u0131, her a\u015fk kutsald\u0131r, demeye getirmiyorum.\u00a0 Adrine\u2019nin sevgilisine yazd\u0131\u011f\u0131 sat\u0131rlara yans\u0131yan bu a\u015fk adeta bu iki sevgilinin kar\u015f\u0131la\u015ft\u0131\u011f\u0131 ya da Adrine\u2019nin Ar\u015fag\u2019\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc her an \u2018takdis edilir\u2019. Anlat\u0131da her haliyle kutsanan, kutsalla\u015ft\u0131r\u0131lan ve hatta Mesihle\u015ftirilen bir a\u015fk vard\u0131r. Ar\u015fag, Adrine\u2019nin duygular aleminin ilah\u0131 olur. \u0130ki sevgili aras\u0131ndaki \u015feyin istisna\u00ee bir \u00e7ekim oldu\u011fu fikrini anlat\u0131da her f\u0131rsatta kutsanarak, bizi be\u015fer\u00ee \u00e2lemin \u00f6tesine ge\u00e7meye davet eden bu Mesihle\u015ftirilmi\u015f a\u015fk da do\u011frular: \u201cRuh haletimi ba\u015ftan aya\u011fa ku\u015fatan o \u015fey y\u0131ld\u0131r\u0131m h\u0131z\u0131yla ger\u00e7ekle\u015fti. Ben kendim de bunun nas\u0131l oldu\u011funu bilmiyorum (\u2026) bu, iki ruhun, iki yaln\u0131z \u00e2lemin \u2013kim bilir hangi gizemli ve ilahi kudretin m\u00fcdahalesiyle t\u00fcm engellerden, t\u00fcm karanl\u0131k tazyiklerden ve sislerden ge\u00e7erek\u2013 bir bulu\u015fma noktas\u0131 buldu\u011fu ve iki nur damlas\u0131 gibi birbirleriyle ayn\u0131la\u015f\u0131p, birbirlerini ayd\u0131nlatt\u0131\u011f\u0131 (\u2026) o nadir, talihli ve ilahi anlardan biriydi.\u201d<\/p>\n

Ruh ve tabiat<\/strong><\/p>\n

\u2018Son Kadeh\u2019 \u00fczerine dikkat \u00e7ekilmesi gereken bir di\u011fer husus ise metindeki ruh ve tabiat anlat\u0131lar\u0131n\u0131n birbirlerinin yerine ge\u00e7ecek \u015fekilde, paralel bir bi\u00e7imde sunuluyor olmas\u0131d\u0131r. Yesayan\u2019\u0131n ba\u015fka anlat\u0131lar\u0131ndan da a\u015fina oldu\u011fumuz \u00fczere, bir yazar olarak Yesayan i\u00e7in anlat\u0131da \u2018tabiata bakma\u2019, \u2018tabiat\u0131 g\u00f6rme ve g\u00f6sterme\u2019 \u00fczerine ayr\u0131ca d\u00fc\u015f\u00fcnmeyi gerekli k\u0131lacak kadar \u00f6nemlidir. \u2018Son Kadeh\u2019 i\u00e7in de \u2018bir ruh ve tabiat anlat\u0131s\u0131\u2019 demek zannediyorum yanl\u0131\u015f olmayacakt\u0131r. Anlat\u0131daki bu ruh ve tabiat paralelli\u011fini g\u00f6steren \u015fey Adrine\u2019nin gerek i\u00e7e d\u00f6n\u00fck, kendine bakan bak\u0131\u015f\u0131nda, gerek d\u0131\u015fa d\u00f6n\u00fck, di\u011ferlerine bakan bak\u0131\u015f\u0131nda bu bak\u0131\u015flar\u0131 ifade etmeyi, s\u00f6ze d\u00f6kmeyi m\u00fcmk\u00fcn k\u0131lan tabiat\u0131n kendisidir. Tabiat hem olanca ha\u015fmeti ve g\u00fczelli\u011fi ile Adrine ile Ar\u015fag\u2019\u0131n a\u015fk\u0131n\u0131 \u2018asille\u015ftirip, takdis ederken\u2019 hem de bu bir nevi kutsala d\u00f6n\u00fc\u015fm\u00fc\u015f a\u015fk\u0131n ifadesini m\u00fcmk\u00fcn k\u0131lan yeg\u00e2ne kaynakt\u0131r. Orada olup bitenler, ruhta olup bitenlerdir. Adrine\u2019nin \u2018ruhundaki f\u0131rt\u0131na\u2019, \u2018tabiattaki f\u0131rt\u0131na\u2019dan ba\u011f\u0131ms\u0131z de\u011fildir.<\/p>\n

Bu ruh-tabiat ili\u015fkisini de\u011ferli k\u0131lan bir ba\u015fka husus daha vard\u0131r, o da tabiat\u0131n kapsay\u0131c\u0131l\u0131\u011f\u0131, b\u00fct\u00fcnl\u00fc\u011f\u00fc \u00fczerinden ruha emniyette olmay\u0131 vadederek, ona bir t\u00fcr aidiyet kazand\u0131rmas\u0131d\u0131r. Anlat\u0131da bir\u00e7ok yerde bu \u2018tabiata ait olma\u2019, \u2018tabiatla var olma\u2019 hususlar\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Bununla birlikte, genel tabiat alg\u0131s\u0131n\u0131n yan\u0131nda, \u00f6zelde Adrine\u2019nin i\u00e7inde ya\u015fad\u0131\u011f\u0131 tabiat\u0131 yani \u00dcsk\u00fcdar\u2019\u0131n tabiat\u0131n\u0131 mevzu bahis yapt\u0131\u011f\u0131m\u0131zda tabiat\u0131n b\u00fct\u00fcnl\u00fck kuran bir g\u00fc\u00e7 olmas\u0131n\u0131n yan\u0131 s\u0131ra bir hat\u0131rlama\/an\u0131msama\/geri \u00e7a\u011f\u0131rma mecras\u0131 oldu\u011funu da d\u00fc\u015f\u00fcnebiliriz. Lakin bunun i\u00e7in, tam bu noktada metni, metnin anlat\u0131c\u0131s\u0131 Adrine\u2019den ziyade metnin ger\u00e7ek d\u00fcnyadaki yazar\u0131 Yesayan ile beraber d\u00fc\u015f\u00fcnmek daha do\u011fru olacakt\u0131r. B\u00f6ylesine i\u00e7ten, b\u00f6ylesine kanl\u0131 canl\u0131, insan\u0131 adeta sar\u0131p sarmalayan; t\u00fcm renkleriyle, sesleriyle, kokusuyla metinden \u00e7\u0131k\u0131p bize kendini g\u00f6steren \u00dcsk\u00fcdar\u2019\u0131n, \u00dcsk\u00fcdar-Yesayan ili\u015fkisi ba\u011flam\u0131nda ele al\u0131nmas\u0131 daha yerinde olacakt\u0131r (\u00f6zellikle \u00dcsk\u00fcdar-Yesayan ili\u015fkisi i\u00e7in metnin \u00e7evirmeni Uslu\u2019nun \u2018S\u00fcrg\u00fcn Ruhum\u2019un sonunda da yer alan \u2018\u00dcsk\u00fcdar\u2019a D\u00f6nen Kad\u0131n\u2019 yaz\u0131s\u0131n\u0131 d\u00fc\u015f\u00fcnmek gerekir).<\/p>\n

\u2018Son Kadeh\u2019in 1915\u2019te \u0130stanbul\u2019dan ayr\u0131lmak zorunda kalan Yesayan taraf\u0131ndan, 1916\u2019da \u2018s\u00fcrg\u00fcn ko\u015fullarda kaleme al\u0131nd\u0131\u011f\u0131n\u0131\u2019 hesaba katarsak tabiat\u0131n neden bu denli s\u0131\u011f\u0131n\u0131lacak bir liman, var\u0131lacak, kavu\u015fulacak, \u2018bir\u2019 olunacak bir mecra olarak tasvir edildi\u011fini daha kolay anlamland\u0131rabiliriz. Tabiatla kurulan bu ili\u015fki tesad\u00fcfi de\u011fildir ya da en az\u0131ndan \u2018romantik\u2019 birtak\u0131m yazarsal niyetlerden ba\u015fka anlamlar\u0131 imlemektedir. Anlat\u0131n\u0131n k\u0131\u015f\u0131n biti\u015fi ve bahar\u0131n geli\u015fiyle paralel olarak ilerlemesi, patlayan her bir tomurcu\u011fun Adrine\u2019nin ruh ve zihin d\u00fcnyas\u0131nda patlamas\u0131, \u201cBilmiyorum nas\u0131l bir benzerlik, nas\u0131l bir ahenk vard\u0131 ruhlar\u0131m\u0131z ve tabiat aras\u0131nda\u201d dedirtecektir Adrine\u2019ye.<\/p>\n

\u2018Son Kadeh\u2019 daha pek \u00e7ok a\u00e7\u0131dan incelenmeye m\u00fcsait, daha incelikli yakla\u015f\u0131mlarla de\u011ferlendirilmeye ihtiya\u00e7 duyan olduk\u00e7a g\u00fc\u00e7l\u00fc bir anlat\u0131. Elbette Yesayan edebiyat\u0131na dair t\u00fcm bunlar\u0131 tart\u0131\u015f\u0131yor olabilmemizi \u2013\u00f6zellikle Ermenice bilmeyenler i\u00e7in- m\u00fcmk\u00fcn k\u0131lan \u015fey, bu edebiyat\u0131n bug\u00fcn T\u00fcrk\u00e7e\u2019ye kazand\u0131r\u0131l\u0131yor olmas\u0131d\u0131r ve \u2013bu de\u011ferlendirmeyi yapacak bir pozisyonda olmamakla beraber- vurgulamadan ge\u00e7mek istemedi\u011fim son husus Uslu\u2019nun Yesayan eserlerini b\u00f6ylesi bir \u00fcslup ile terc\u00fcme ediyor olu\u015fudur. Umal\u0131m ki \u2018Son Kadeh\u2019 Yesayan\u2019\u0131n T\u00fcrk\u00e7edeki \u2018son eseri\u2019 olmas\u0131n ve Yesayan edebiyat\u0131 \u00fczerine daha derin tart\u0131\u015fmalar yap\u0131labilinsin.<\/p>\n

Son Kadeh<\/strong><\/p>\n

Zabel Yesayan<\/em><\/strong><\/p>\n

\u00c7eviri: Mehmet Fatih Uslu\u00a0<\/em><\/p>\n

Aras Yay\u0131nc\u0131l\u0131k\u00a0<\/em><\/p>\n

120 sayfa.<\/em><\/p>\n

http:\/\/www.agos.com.tr\/tr\/yazi\/21739\/ruh-tabiat-kutsal-ask-zabel-yesayan-ve-son-kadeh<\/a>\u00a0<\/em><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

AR\u0130F TAPTAN Bug\u00fcn T\u00fcrkiye\u2019de Zabel Yesayan ismi duyuldu\u011funda, bu ismin sadece akademik \u00e7evrelerde de\u011fil genel edebiyat okurunda da bir kar\u015f\u0131l\u0131\u011f\u0131 var art\u0131k. Bu kar\u015f\u0131l\u0131k ilk ba\u015flarda Ermeni bir kad\u0131n-ayd\u0131n, \u2018feminist\u2019 bir kad\u0131n-yazar ya da bir \u2018tan\u0131k\u2019 olma tan\u0131mlamalar\u0131 \u00fczerinden kendini bulmu\u015fken, art\u0131k okur nezdinde salt bir \u2018Zabel Yesayan edebiyat\u0131\u2019 bilincinden bahsetmek m\u00fcmk\u00fcn. Bu bilincin T\u00fcrkiye\u2019de […]<\/p>\n","protected":false},"author":7,"featured_media":50247,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,54],"tags":[],"class_list":["post-50245","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-kitaplar-elestiriler"],"yoast_head":"\nRuh, tabiat, kutsal a\u015fk Zabel Yesayan ve \u2018Son Kadeh\u2019 - 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=50245\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ruh, tabiat, kutsal a\u015fk Zabel Yesayan ve \u2018Son Kadeh\u2019 - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"AR\u0130F TAPTAN Bug\u00fcn T\u00fcrkiye\u2019de Zabel Yesayan ismi duyuldu\u011funda, bu ismin sadece akademik \u00e7evrelerde de\u011fil genel edebiyat okurunda da bir kar\u015f\u0131l\u0131\u011f\u0131 var art\u0131k. 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