{"id":87044,"date":"2026-08-25T07:22:58","date_gmt":"2026-08-25T12:22:58","guid":{"rendered":"https:\/\/akunq.net\/tr\/?p=87044"},"modified":"2026-08-25T07:22:58","modified_gmt":"2026-08-25T12:22:58","slug":"bir-uzum-salkiminda-sakli-hafiza","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=87044","title":{"rendered":"Bir \u00dcz\u00fcm Salk\u0131m\u0131nda Sakl\u0131 Haf\u0131za"},"content":{"rendered":"\n

Nurnisa Eri\u015fmi\u015f<\/strong><\/p>\n\n\n\n

\u00ab\u0535\u057d \u0565\u0574 \u0578\u0580\u0569\u0561\u057f\u0578\u0582\u0576\u056f\u0568 \u0565\u0582 \u0564\u0578\u0582\u0584\u055d \u0573\u056b\u0582\u0572\u0565\u0580\u0568\u0589 \u0548\u057e \u0578\u0580 \u056b\u0576\u056e\u056b \u0574\u056b\u0561\u0581\u0561\u056e \u0567 \u0565\u0582 \u0565\u057d \u0561\u0576\u0578\u0580\u055d \u0561\u0576\u056b\u056f\u0561 \u0561\u057c\u0561\u057f \u057a\u057f\u0578\u0582\u0572 \u057a\u056b\u057f\u056b \u057f\u0561\u0575, \u0578\u0580\u0578\u057e\u0570\u0565\u057f\u0565\u0582 \u0561\u057c\u0561\u0576\u0581 \u056b\u0576\u056e\u056b \u0564\u0578\u0582\u0584 \u0578\u0579\u056b\u0576\u0579 \u056f\u0580\u0576\u0561\u0584 \u0568\u0576\u0565\u056c\u00bb<\/em>\u0589<\/strong><\/p>\n\n\n\n

\u201cBen asmay\u0131m, siz dallars\u0131n\u0131z. Kim benimle beraber olur ve ben de onunla olursam, o bol meyve verir; \u00e7\u00fcnk\u00fc bensiz hi\u00e7bir \u015fey yapamazs\u0131n\u0131z.\u201d<\/em><\/p>\n\n\n\n

\u0545\u0578\u057e\u0570\u0561\u0576\u0576\u0567\u057d 15:5 | Yuhanna 15:5<\/strong><\/p>\n\n\n\n

1. A\u011fustos Ortas\u0131nda \u0130ki Halk, Ayn\u0131 Kutsal Fig\u00fcr<\/strong><\/h4>\n\n\n\n

A\u011fustos ortas\u0131, ba\u011fc\u0131l\u0131\u011f\u0131n hayat\u0131n \u00f6nemli bir par\u00e7as\u0131 oldu\u011fu bir\u00e7ok co\u011frafyada yaln\u0131z takvimin ilerledi\u011fini de\u011fil, mevsimin ba\u015fka bir e\u015fi\u011fe ula\u015ft\u0131\u011f\u0131n\u0131 da haber verir. G\u00fcne\u015fin alt\u0131nda a\u011f\u0131rla\u015fan salk\u0131mlar renk de\u011fi\u015ftirir, ba\u011f bozumu yakla\u015f\u0131r, yaz\u0131n \u00fcr\u00fcn\u00fc olgunla\u015fmaya ba\u015flar. \u0130nsanlar\u0131n y\u00fczy\u0131llar boyunca mevsimleri yaln\u0131z takvim yapraklar\u0131yla de\u011fil, topra\u011f\u0131n ve \u00fcr\u00fcn\u00fcn verdi\u011fi i\u015faretlerle okudu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, bu zaman\u0131n dinsel ve k\u00fclt\u00fcrel anlamlarla \u00e7evrelenmi\u015f olmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir.<\/p>\n\n\n\n

Ermeni ve Yunan Hristiyan d\u00fcnyalar\u0131nda A\u011fustos ortas\u0131n\u0131n merkezinde ayn\u0131 kutsal fig\u00fcr vard\u0131r: Meryem.<\/p>\n\n\n\n

Yunan Ortodoks gelene\u011finde 15 A\u011fustos, K\u00edmisi tis Theot\u00f3ku (\u039a\u03bf\u03af\u03bc\u03b7\u03c3\u03b9\u03c2 \u03c4\u03b7\u03c2 \u0398\u03b5\u03bf\u03c4\u03cc\u03ba\u03bf\u03c5), yani Theot\u00f3kos\u2019un Uykuya Dal\u0131\u015f\u0131 yortusudur. Ermeni Apostolik Kilisesi\u2019nde ise 15 A\u011fustos\u2019a en yak\u0131n pazar g\u00fcn\u00fc Verapokhum (\u054e\u0565\u0580\u0561\u0583\u0578\u056d\u0578\u0582\u0574), yani Surp Asdvadzadzin (\u054d\u0578\u0582\u0580\u0562 \u0531\u057d\u057f\u0578\u0582\u0561\u056e\u0561\u056e\u056b\u0576) yortusu kutlan\u0131r. \u0130ki gelenek ayn\u0131 teolojik fig\u00fcr\u00fc farkl\u0131 lit\u00fcrjik diller, adland\u0131rmalar ve yerel pratikler i\u00e7inde ya\u015fat\u0131r.<\/p>\n\n\n\n

Fakat Ermeni gelene\u011finde bu yortunun \u00e7evresinde ba\u015fka bir unsur daha belirgin bi\u00e7imde ortaya \u00e7\u0131kar: \u00fcz\u00fcm. Badarak (\u054a\u0561\u057f\u0561\u0580\u0561\u0563) ard\u0131ndan \u00fcz\u00fcm salk\u0131mlar\u0131 kutsan\u0131r ve cemaate da\u011f\u0131t\u0131l\u0131r. Khaghoghorhnek (\u053d\u0561\u0572\u0578\u0572\u0585\u0580\u0570\u0576\u0567\u0584), yani \u00dcz\u00fcm Kutsama, Meryem Ana yortusunun en tan\u0131nan pratiklerinden biridir. Ana Makam Surp E\u00e7miadzin\u2019in resm\u00ee kay\u0131tlar\u0131 da \u0130lahi Lit\u00fcrji\u2019nin ard\u0131ndan \u00fcz\u00fcm kutsama ayininin yap\u0131ld\u0131\u011f\u0131n\u0131, dualar\u0131n hasat, ba\u011flar, topra\u011f\u0131 i\u015fleyenler ve \u00fcr\u00fcn i\u00e7in geni\u015fledi\u011fini g\u00f6sterir.1<\/sup><\/p>\n\n\n\n

\u00dcz\u00fcm\u00fcn Hristiyan sembolizmindeki yeri g\u00fc\u00e7l\u00fcd\u00fcr. \u015earaba d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcnde Badarak\u2019\u0131n sakramental d\u00fcnyas\u0131na girer. Ama \u00fcz\u00fcm yaln\u0131z teolojik bir sembol de\u011fildir. O ayn\u0131 zamanda topra\u011f\u0131n, g\u00fcne\u015fin, suyun, insan eme\u011finin ve mevsimin \u00fcr\u00fcn\u00fcd\u00fcr. Bu nedenle \u00fcz\u00fcm\u00fc izlemek, bizi yaln\u0131z kilisenin i\u00e7ine de\u011fil, ba\u011flara, k\u00f6ylere, eski takvimlere ve daha geride ba\u015fka kutsal d\u00fcnyalara g\u00f6t\u00fcr\u00fcr.<\/p>\n\n\n\n

Bu yolun \u00fczerinde Navasard (\u0546\u0561\u0582\u0561\u057d\u0561\u0580\u0564) vard\u0131r. Daha geride ise Hristiyanl\u0131k \u00f6ncesi Ermeni d\u00fcnyas\u0131n\u0131n en g\u00fc\u00e7l\u00fc kad\u0131n kutsal fig\u00fcrlerinden biri olan Anahit \u00e7\u0131kar kar\u015f\u0131m\u0131za.<\/p>\n\n\n\n

Fakat burada kolay bir hik\u00e2yeye kap\u0131lmamak gerekir. Eski bir rit\u00fcelin bug\u00fcnk\u00fc bir Hristiyan yortusuna benzemesi, onun y\u00fczy\u0131llar boyunca hi\u00e7 de\u011fi\u015fmeden aktar\u0131ld\u0131\u011f\u0131n\u0131 kan\u0131tlamaz. Baz\u0131 rit\u00fceller kaybolur, baz\u0131lar\u0131 bi\u00e7im de\u011fi\u015ftirir; kimi eski mek\u00e2nlar, mevsimsel al\u0131\u015fkanl\u0131klar ve kutsall\u0131k bi\u00e7imleri ise yeni bir dinsel d\u00fcnya i\u00e7inde ba\u015fka anlamlarla yeniden \u00f6rg\u00fctlenebilir.<\/p>\n\n\n\n

Rit\u00fceller ger\u00e7ekten kaybolur mu, yoksa zaman <\/strong>i\u00e7inde ba\u015fka bir kutsal dile terc\u00fcme edilerek ya\u015famaya devam m\u0131 eder?<\/strong><\/p>\n\n\n\n

2. Asdvadzadzin (\u0531\u057d\u057f\u0578\u0582\u0561\u056e\u0561\u056e\u056b\u0576) ve Theot\u00f3kos (\u0398\u03b5\u03bf\u03c4\u03cc\u03ba\u03bf\u03c2): \u0130ki Dilde Ayn\u0131 Kutsal Anne<\/strong><\/h4>\n\n\n\n

Bu sorunun pe\u015fine d\u00fc\u015fmeden \u00f6nce, Ermeni ve Yunan geleneklerinde Meryem\u2019in hangi adlarla ve hangi teolojik \u00e7er\u00e7evede an\u0131ld\u0131\u011f\u0131na k\u0131saca bakmak gerekir. Burada as\u0131l ilgilendi\u011fimiz dogmalardan \u00e7ok, kelimelerin, sembollerin ve kutsal anlamlar\u0131n yolculu\u011fudur.<\/p>\n\n\n\n

Ermenice Asdvadzadzin (\u0531\u057d\u057f\u0578\u0582\u0561\u056e\u0561\u056e\u056b\u0576) ile Yunanca Theot\u00f3kos (\u0398\u03b5\u03bf\u03c4\u03cc\u03ba\u03bf\u03c2), iki ayr\u0131 dilde ayn\u0131 temel teolojik d\u00fc\u015f\u00fcnceyi ifade eder: Tanr\u0131\u2019y\u0131 do\u011furan, Tanr\u0131\u2019n\u0131n Annesi. Her iki unvan da yaln\u0131z Meryem\u2019i y\u00fccelten bir adland\u0131rma de\u011fildir; onun do\u011furdu\u011fu \u0130sa\u2019n\u0131n kimli\u011fine ili\u015fkin Kristolojik bir inanc\u0131 ta\u015f\u0131r. Bu nokta, ileride Hristiyanl\u0131k \u00f6ncesi kad\u0131n kutsal fig\u00fcrleriyle yap\u0131lacak kar\u015f\u0131la\u015ft\u0131rmalar a\u00e7\u0131s\u0131ndan \u00f6zellikle \u00f6nemlidir. Meryem\u2019in kutsall\u0131\u011f\u0131n\u0131 yaln\u0131z eski ana tanr\u0131\u00e7a k\u00fcltlerinin devam\u0131 olarak a\u00e7\u0131klamak, Hristiyan gelene\u011finin kendi teolojik olu\u015fumunu g\u00f6rmezden gelmek anlam\u0131na gelir.<\/p>\n\n\n\n

Yunan d\u00fcnyas\u0131nda Meryem i\u00e7in en yayg\u0131n adlardan biri Panay\u00eda (\u03a0\u03b1\u03bd\u03b1\u03b3\u03af\u03b1), yani \u201cT\u00fcm\u00fcyle Kutsal\u201dd\u0131r. Panay\u00eda yaln\u0131z lit\u00fcrjik bir unvan olarak kalmaz; bir kilisenin, manast\u0131r\u0131n, ikonun, adan\u0131n ya da k\u00f6y\u00fcn ad\u0131yla birle\u015ferek yerel hayat\u0131n i\u00e7ine girer. 15 A\u011fustos yortusunun Yunanca merkezindeki kavram K\u00edmisi (\u039a\u03bf\u03af\u03bc\u03b7\u03c3\u03b9\u03c2), yani \u201cuykuya dal\u0131\u015f\u201dt\u0131r. Ermeni gelene\u011finde Verapokhum (\u054e\u0565\u0580\u0561\u0583\u0578\u056d\u0578\u0582\u0574) ise Meryem\u2019in d\u00fcnyevi ya\u015fam\u0131n\u0131n tamamlanmas\u0131 ve g\u00f6ksel y\u00fcceltilmesi etraf\u0131ndaki yortunun temel adland\u0131rmas\u0131d\u0131r.<\/p>\n\n\n\n

Diller ve lit\u00fcrjik vurgular farkl\u0131d\u0131r; fakat merkezde ayn\u0131 Meryem fig\u00fcr\u00fc vard\u0131r. Kutsal olan\u0131n insanlar\u0131n ya\u015fad\u0131\u011f\u0131 d\u00fcnyaya, topra\u011fa, \u00fcr\u00fcne, sofraya ve mevsime dokundu\u011fu yerde ise teolojik kavramlar g\u00fcndelik hayat\u0131n par\u00e7as\u0131na d\u00f6n\u00fc\u015f\u00fcr. Ermeni gelene\u011finde Meryem Ana yortusunun \u00fcz\u00fcmle birle\u015fti\u011fi yer tam da buras\u0131d\u0131r.<\/p>\n\n\n\n

3. Khaghoghorhnek (\u053d\u0561\u0572\u0578\u0572\u0585\u0580\u0570\u0576\u0567\u0584): \u00dcz\u00fcm\u00fcn Ba\u011fdan Kiliseye Yolculu\u011fu<\/strong><\/h4>\n\n\n\n

Khaghoghorhnek\u2019in (\u053d\u0561\u0572\u0578\u0572\u0585\u0580\u0570\u0576\u0567\u0584) s\u00f6zc\u00fck yap\u0131s\u0131 bile rit\u00fcelin yal\u0131nl\u0131\u011f\u0131n\u0131 anlat\u0131r: \u00fcz\u00fcm ve kutsama. Yortu g\u00fcn\u00fc Badarak\u2019\u0131n ard\u0131ndan \u00fcz\u00fcm salk\u0131mlar\u0131 dualarla kutsan\u0131r ve cemaate da\u011f\u0131t\u0131l\u0131r. Bug\u00fcn de Ermeni kiliselerinde ya\u015fat\u0131lan bu uygulaman\u0131n \u00e7evresinde yaln\u0131z lit\u00fcrjik bir t\u00f6ren de\u011fil, ba\u011fla, toprakla ve mevsimle kurulmu\u015f daha geni\u015f bir hayat d\u00fcnyas\u0131 vard\u0131r.1<\/sup><\/p>\n\n\n\n

Sarkis Seropyan\u2019\u0131n aktard\u0131\u011f\u0131 kimi k\u0131rsal uygulamalarda rahip ba\u011fa gider; yeni \u00fcz\u00fcm kutsamadan \u00f6nce yenmez; kutsanan ilk salk\u0131mlardan baz\u0131lar\u0131 kutsal su kaynaklar\u0131 ya da ha\u00e7karlar\u0131n \u00e7evresine b\u0131rak\u0131l\u0131r, baz\u0131lar\u0131 \u015farap f\u0131\u00e7\u0131lar\u0131na konur, baz\u0131lar\u0131 ise bir sonraki y\u0131la kadar saklan\u0131r. Bu ayr\u0131nt\u0131lar tek ve de\u011fi\u015fmez bir Ermeni rit\u00fcelini de\u011fil, \u00fcz\u00fcm\u00fcn ba\u011fdan kutsal mek\u00e2na, oradan eve ve gelecek y\u0131la uzanan geni\u015f bir rit\u00fcel hayat i\u00e7inde ya\u015fad\u0131\u011f\u0131n\u0131 g\u00f6sterir.2<\/sup><\/p>\n\n\n\n

Tarihsel k\u0131rsal ya\u015famda dinsel takvim ile tar\u0131msal hayat \u00e7o\u011fu zaman bug\u00fcn\u00fcn kavramsal ayr\u0131mlar\u0131ndan \u00e7ok daha i\u00e7 i\u00e7eydi. Ba\u011f\u0131n ne zaman budand\u0131\u011f\u0131, ya\u011fmurun ne zaman ya\u011fd\u0131\u011f\u0131, meyvenin ne zaman olgunla\u015ft\u0131\u011f\u0131 ve yeni \u00fcr\u00fcn\u00fcn ne zaman yenebilece\u011fi yaln\u0131z ekonomik meseleler de\u011fildi. Bunlar ayn\u0131 zamanda toplulu\u011fun zaman\u0131n\u0131 d\u00fczenleyen, dua, yasak, kutsama ve payla\u015fmayla anlam kazanan olaylard\u0131.<\/p>\n\n\n\n

\u00dcz\u00fcm\u00fcn Hristiyan anlam d\u00fcnyas\u0131nda ayr\u0131ca \u00f6zel bir yeri vard\u0131r: \u015faraba d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcnde Badarak\u2019\u0131n merkezindeki sakramental d\u00fcnyaya girer. Ancak Khaghoghorhnek\u2019in anlam\u0131n\u0131 yaln\u0131z bu teolojik sembolizme indirgemek de yetersizdir; rit\u00fcel ayn\u0131 zamanda mevsimi, eme\u011fi, \u00fcr\u00fcn\u00fc ve toplulu\u011fu birbirine ba\u011flar.<\/p>\n\n\n\n

Bir \u00fcz\u00fcm salk\u0131m\u0131 birbirine tutunmu\u015f bir\u00e7ok taneden olu\u015fur. Bunu kilisenin yerle\u015fik sembolizmine mal etmek do\u011fru olmaz; fakat k\u00fclt\u00fcrel bir metafor olarak salk\u0131m cemaat fikrini g\u00fc\u00e7l\u00fc bi\u00e7imde \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r. Kutsanm\u0131\u015f \u00fcz\u00fcm\u00fcn b\u00f6l\u00fc\u015f\u00fclmesi ortak bir \u00fcr\u00fcn\u00fcn, ortak bir mevsimin ve ortak bir kutsal zaman\u0131n payla\u015f\u0131lmas\u0131d\u0131r.<\/p>\n\n\n\n

Ba\u011f, yol, kilise, avlu, ev ve sofra.<\/strong><\/p>\n\n\n\n

\u00dcz\u00fcm\u00fcn bu yolculu\u011funu izledi\u011fimizde \u00f6n\u00fcm\u00fczde daha eski bir kap\u0131 a\u00e7\u0131l\u0131r. \u00c7\u00fcnk\u00fc Ermeni tarihinin daha eski katmanlar\u0131nda da yeni y\u0131l, \u00fcr\u00fcn, bereket ve kutsal zaman aras\u0131nda ili\u015fkiler kurulmu\u015ftur. Bu kap\u0131n\u0131n ard\u0131nda \u00f6nce Navasard vard\u0131r.<\/p>\n\n\n\n

4. Navasard (\u0546\u0561\u0582\u0561\u057d\u0561\u0580\u0564): Yeni Y\u0131l, Mevsim ve \u00dcr\u00fcn\u00fcn Eski Haf\u0131zas\u0131<\/h4>\n\n\n\n

Navasard eski Ermeni takviminin ilk ay\u0131n\u0131n ad\u0131yd\u0131; ay\u0131n ilk g\u00fcn\u00fc de yeni y\u0131l\u0131n ba\u015flang\u0131c\u0131n\u0131 i\u015faret ediyordu. Bug\u00fcnk\u00fc Ermeni k\u00fclt\u00fcrel haf\u0131zas\u0131nda Navasard g\u00fc\u00e7l\u00fc bi\u00e7imde 11 A\u011fustos ile ili\u015fkilendirilir. Ancak bu modern e\u015fle\u015ftirmeyi eski takvimin de\u011fi\u015fmez tarihi gibi okumamak gerekir. Eski Ermeni takvimi art\u0131k g\u00fcn eklemeyen 365 g\u00fcnl\u00fck bir sistemdi; bu nedenle takvim g\u00fcnleri y\u00fczy\u0131llar boyunca g\u00fcne\u015f y\u0131l\u0131na ve mevsimlere g\u00f6re yer de\u011fi\u015ftirebiliyordu.3<\/sup><\/p>\n\n\n\n

Mardiros Ananikian da Navasard\u2019\u0131n A\u011fustos\u2019la ili\u015fkilendirilmesini daha ge\u00e7 takvim d\u00fczenlerinin sonucu olarak yorumlam\u0131\u015f ve daha eski yeni y\u0131l\u0131n \u0130ran d\u00fcnyas\u0131ndaki benzer geleneklerle birlikte ilkbaharla ba\u011flant\u0131l\u0131 olabilece\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fc. Bu \u00f6neri Navasard\u2019\u0131n tarihini kesinle\u015ftirmekten \u00e7ok, eski takvim ile modern takvim aras\u0131nda kurulacak birebir e\u015fitliklerin ne kadar ihtiyatla ele al\u0131nmas\u0131 gerekti\u011fini g\u00f6sterir.3<\/sup><\/p>\n\n\n\n

Bu noktada Hovsep Hayreni\u2019nin kendi \u00e7al\u0131\u015fmas\u0131ndaki bir d\u00fczeltme de \u00f6nemlidir. Hayreni, Yukar\u0131 F\u0131rat Ermenileri 1915 ve Dersim adl\u0131 kitab\u0131nda Yeriza\u2019daki Anahit \u015fenliklerini modern takvimde sabit bir 15 A\u011fustos tarihiyle ili\u015fkilendirmi\u015fti. Bu makale \u00fczerine yapt\u0131\u011f\u0131m\u0131z g\u00f6r\u00fc\u015fme ve yaz\u0131\u015fmalarda eski Ermeni takviminin hareketlili\u011fini yeniden ele ald\u0131\u011f\u0131m\u0131zda, Hayreni de bu sabit tarih e\u015fitlemesinin korunamayaca\u011f\u0131n\u0131 belirtti ve \u00f6nceki form\u00fclasyonunu d\u00fczeltti.4<\/sup><\/p>\n\n\n\n

Bizim pe\u015finde oldu\u011fumuz \u015fey de\u011fi\u015fmeden y\u00fczy\u0131llar boyunca ayn\u0131 tarihte durmu\u015f bir bayram bulmak de\u011fildir. As\u0131l mesele, bir toplumun yeni y\u0131l, mevsim, \u00fcr\u00fcn ve bereket d\u00fc\u015f\u00fcncesini zaman i\u00e7inde nas\u0131l ta\u015f\u0131d\u0131\u011f\u0131d\u0131r. Takvim kayabilir, bayramlar\u0131n anlam\u0131 de\u011fi\u015febilir, kutsal fig\u00fcrler yer de\u011fi\u015ftirebilir; fakat do\u011fan\u0131n d\u00f6ng\u00fcs\u00fcn\u00fc toplumsal ve kutsal bir zaman i\u00e7inde anlamland\u0131rma ihtiyac\u0131 ba\u015fka bi\u00e7imlerde ya\u015famay\u0131 s\u00fcrd\u00fcrebilir.<\/p>\n\n\n\n

Navasard yaln\u0131zca takvim yapra\u011f\u0131n\u0131n \u00e7evrildi\u011fi bir g\u00fcn de\u011fildi. Eski metinlerle daha sonraki aktar\u0131mlar\u0131 birlikte okudu\u011fumuzda, kar\u015f\u0131m\u0131za toplulu\u011fun bir araya geldi\u011fi, yemeklerin, \u015fenliklerin ve \u00e7e\u015fitli mevsimsel pratiklerin e\u015flik etti\u011fi bir yeni y\u0131l zaman\u0131 \u00e7\u0131kar. Daha sonraki kaynak ve ara\u015ft\u0131rmalarda Bagavan \u00f6nemli kutlama merkezlerinden biri olarak an\u0131l\u0131r. Fakat y\u00fczy\u0131llar sonra kaydedilmi\u015f anlat\u0131lardan hareketle Hristiyanl\u0131k \u00f6ncesi d\u00f6nemde her yerde ve her \u00e7a\u011fda ayn\u0131 bi\u00e7imde kutlanan tek bir \u201cpagan hasat bayram\u0131\u201d kurmak do\u011fru olmaz.<\/p>\n\n\n\n

Navasard\u2019\u0131n ba\u015fka bir haf\u0131za katman\u0131 da Hayk Nahapet \u00e7evresinde geli\u015fen kurucu anlat\u0131d\u0131r. Burada \u00f6nemli olan Hayk-Bel anlat\u0131s\u0131n\u0131n tarihsel bir sava\u015f\u0131n kesin tarihini vermesi de\u011fil, Ermeni kolektif haf\u0131zas\u0131n\u0131n kendisine nas\u0131l bir ba\u015flang\u0131\u00e7 hik\u00e2yesi kurdu\u011funu g\u00f6stermesidir.<\/p>\n\n\n\n

Khaghoghorhnek gelene\u011fine buradan bakt\u0131\u011f\u0131m\u0131zda olgunla\u015fan \u00fcr\u00fcn, bereket, toplulu\u011fun bir araya gelmesi ve kutsal zaman gibi yak\u0131nl\u0131klar ger\u00e7ekten dikkat \u00e7ekicidir. Ama benzerlik, soy k\u00fct\u00fc\u011f\u00fc de\u011fildir. Khaghoghorhnek\u2019in do\u011frudan Navasard\u2019\u0131n Hristiyanla\u015ft\u0131r\u0131lm\u0131\u015f bi\u00e7imi oldu\u011funu s\u00f6ylemek, elimizdeki kan\u0131tlar\u0131n ta\u015f\u0131yabilece\u011finden daha a\u011f\u0131r bir iddia olur.<\/p>\n\n\n\n

Buna kar\u015f\u0131l\u0131k daha somut bir soru sorabiliriz: Hristiyanl\u0131k \u00f6ncesi Ermeni d\u00fcnyas\u0131nda \u00fcr\u00fcn, bereket, koruyuculuk ve kutsal kad\u0131n fig\u00fcr\u00fc hangi dinsel \u00e7evrede bir araya geliyordu? Bu noktada kar\u015f\u0131m\u0131za Anahit \u00e7\u0131kar.<\/p>\n\n\n\n

5. Anahit\u2019ten Asdvadzadzin\u2019e: Kutsall\u0131\u011f\u0131n Yeniden Anlamland\u0131r\u0131lmas\u0131<\/strong><\/h4>\n\n\n\n

Navasard bize takvimin, mevsimin ve \u00fcr\u00fcn\u00fcn daha eski katmanlar\u0131n\u0131 g\u00f6stermi\u015fti. Fakat bu eski d\u00fcnyan\u0131n yaln\u0131z bir takvimi yoktu; kutsal fig\u00fcrleri, tap\u0131naklar\u0131, adaklar\u0131 ve g\u00fcndelik hayat\u0131n farkl\u0131 alanlar\u0131na dokunan dinsel i\u015flevleri de vard\u0131. Ermeni d\u00fcnyas\u0131nda bu fig\u00fcrlerin en \u00f6nemlilerinden biri Anahit idi.<\/p>\n\n\n\n

Anahit\u2019i yaln\u0131zca bir \u201cbereket tanr\u0131\u00e7as\u0131\u201d olarak tan\u0131mlamak kaynaklar\u0131n \u00e7izdi\u011fi portreyi fazlas\u0131yla daralt\u0131r. Agathangelos\u2019a atfedilen erken Hristiyan anlat\u0131da Anahit, Ermeni d\u00fcnyas\u0131n\u0131n \u201c\u015fan\u0131\u201d ve \u201chayat kayna\u011f\u0131\u201d olarak an\u0131lan, krallar\u0131n sayg\u0131 g\u00f6sterdi\u011fi g\u00fc\u00e7l\u00fc bir kad\u0131n kutsal fig\u00fcrd\u00fcr. Anjela Teryan onu Ana Tanr\u0131\u00e7a, B\u00fcy\u00fck Han\u0131m ve \u00fclkenin koruyucusu olarak; ya\u015fam ve \u015fan verme, annelik ve do\u011furganl\u0131k, sa\u011fduyu, \u00f6l\u00e7\u00fcl\u00fcl\u00fck, iffet ve erdem gibi niteliklerle birlikte ele al\u0131r. Melik-Pashayan\u2019\u0131n toplad\u0131\u011f\u0131 malzeme ise \u015fifa, kad\u0131n sa\u011fl\u0131\u011f\u0131, \u00e7ocuk sahibi olma dilekleri, do\u011fum, kutsal su ve kaynaklar, kurakl\u0131k ve ya\u011fmur beklentileri, adaklar ve \u00fcr\u00fcn-bereket pratikleri gibi geni\u015f bir i\u015flev alan\u0131 g\u00f6sterir.5<\/sup><\/p>\n\n\n\n

Bu \u00e7ok i\u015flevlilik \u00f6nemlidir. \u00c7\u00fcnk\u00fc Anahit ile Asdvadzadzin aras\u0131ndaki tarihsel ili\u015fkiyi yaln\u0131z \u201cbereket tanr\u0131\u00e7as\u0131n\u0131n yerine Meryem ge\u00e7ti\u201d gibi tek \u00e7izgili bir form\u00fcle indirgersek, hem Anahit\u2019i hem de d\u00f6n\u00fc\u015f\u00fcm\u00fcn toplumsal boyutunu k\u00fc\u00e7\u00fcltm\u00fc\u015f oluruz. Eski kutsal kad\u0131n fig\u00fcr\u00fc, ya\u015fam\u0131n yaln\u0131z bir alan\u0131na de\u011fil; hastal\u0131\u011fa, do\u011fuma, \u00e7ocuk arzusuna, topra\u011fa, \u00fcr\u00fcne, korunma beklentisine ve ahlaki erdem tasavvurlar\u0131na dokunuyordu.5<\/sup><\/p>\n\n\n\n

Agathangelos ayn\u0131 zamanda Hristiyanla\u015fma s\u0131ras\u0131nda Yeriza\u2019daki Anahit tap\u0131na\u011f\u0131n\u0131n ve k\u00fclt heykelinin tahrip edili\u015fini anlat\u0131r. Bu nedenle onu iki y\u00f6nden okumak gerekir: Anahit\u2019in eski stat\u00fcs\u00fcn\u00fc g\u00f6steren erken bir tan\u0131k, ama ayn\u0131 zamanda yeni dinin zaferini anlatan polemik\u00e7i bir Hristiyan metin. Onun eski dini betimleyen her c\u00fcmlesini tarafs\u0131z etnografi gibi almak m\u00fcmk\u00fcn de\u011fildir.5<\/sup><\/p>\n\n\n\n

Bu polemik meselesi yaln\u0131z kaynak ele\u015ftirisinin teknik bir ayr\u0131nt\u0131s\u0131 de\u011fildir. Hovsep Hayreni ile bu \u00e7al\u0131\u015fma \u00fczerine yapt\u0131\u011f\u0131m\u0131z g\u00f6r\u00fc\u015fmelerde, eski inan\u00e7lar\u0131 ya da rakip din\u00ee topluluklar\u0131 ahlaki ve \u00f6zellikle cinsel d\u00fczensizlikle damgalama dilinin daha sonraki heterodoks topluluklara y\u00f6neltilen su\u00e7lamalarla kar\u015f\u0131la\u015ft\u0131r\u0131labilece\u011fini tart\u0131\u015ft\u0131k. Hayreni burada Pavlikyanlara y\u00f6nelik ithamlar\u0131 ve T\u00fcrkiye\u2019de Alevilere kar\u015f\u0131 kullan\u0131lan \u201cmum s\u00f6nd\u00fc\u201d iftiras\u0131n\u0131 \u00f6rnek veriyordu. Bu su\u00e7lamalar aras\u0131nda do\u011frudan bir soy zinciri kurmak i\u00e7in yeterli kan\u0131t\u0131m\u0131z yoktur. Buna kar\u015f\u0131l\u0131k din\u00ee \u201c\u00f6teki\u201dni ensest, cinsel serbestlik ya da gece rit\u00fcellerinde ahlaks\u0131zl\u0131kla su\u00e7lama kal\u0131b\u0131n\u0131n farkl\u0131 d\u00f6nemlerde tekrarlanan bir polemik repertuar\u0131 oldu\u011fu g\u00f6sterilebilir. Do\u011fan Kaplan\u2019\u0131n \u201cmum s\u00f6nd\u00fc\u201d iftiras\u0131n\u0131n tarihini ele alan \u00e7al\u0131\u015fmas\u0131 da Pavlikyan, Bogomil ve Kathar \u00f6rneklerini bu daha geni\u015f karalama gelene\u011fi i\u00e7inde anmaktad\u0131r.6<\/sup><\/p>\n\n\n\n

Anahit k\u00fclt\u00fcn\u00fcn en \u00f6nemli merkezlerinden biri Yeriza, bug\u00fcnk\u00fc Erzincan \u00e7evresiydi. Strabon da Ermenilerin Anaitis\u2019e \u00f6zel \u00f6nem verdi\u011fini ve \u00f6zellikle Akilisene\u2019de ona ait kutsal alanlar bulundu\u011funu kaydeder. Hovsep Hayreni\u2019nin Yukar\u0131 F\u0131rat Ermenileri 1915 ve Dersim adl\u0131 \u00e7al\u0131\u015fmas\u0131 Kemah-Erzincan-Tercan hatt\u0131nda Anahit, Aramazt, Mihr, Nane ve Barsamin k\u00fcltlerinin yo\u011funlu\u011funu vurgular; Yeriza\u2019daki Anahit ba\u015f tap\u0131na\u011f\u0131nda din g\u00f6revlilerinin yan\u0131 s\u0131ra kurbanl\u0131k bo\u011falar\u0131n beslendi\u011fini aktar\u0131r.7<\/sup><\/p>\n\n\n\n

Kurbanl\u0131k s\u0131\u011f\u0131rlar ayr\u0131nt\u0131s\u0131 ba\u015fka kaynaklarda daha da belirginle\u015fir. Teryan\u2019\u0131n izledi\u011fi antik kaynak zincirinde Plutarkhos\u2019a dayan\u0131larak, Anahit\u2019e ait topraklarda al\u0131nlar\u0131nda me\u015fale bi\u00e7imli bir i\u015faret bulunan kurbanl\u0131k beyaz d\u00fcvelerin otlat\u0131ld\u0131\u011f\u0131 anlat\u0131l\u0131r. Melik-Pashayan ise kutsal bo\u011fa ve d\u00fcve adaklar\u0131n\u0131n Hristiyan d\u00f6nemde Meryem\u2019e adanan hayvan pratikleri i\u00e7inde yeniden g\u00f6r\u00fcnmesini, eski uygulamalar\u0131n yeni dinsel ba\u011flamda de\u011fi\u015ferek ya\u015fayabilmesine \u00f6rnek olarak yorumlar. Burada \u201cayn\u0131 rit\u00fcel hi\u00e7 de\u011fi\u015fmeden s\u00fcrd\u00fc\u201d demek yerine, adak mant\u0131\u011f\u0131ndaki d\u00f6n\u00fc\u015f\u00fcm ve yeniden anlamland\u0131rmaya dikkat etmek daha g\u00fcvenlidir.8<\/sup><\/p>\n\n\n\n

Anahit\u2019in \u00fcr\u00fcn ve \u00fcz\u00fcm d\u00fcnyas\u0131yla ili\u015fkisi de Ermeni ara\u015ft\u0131rma literat\u00fcr\u00fcnde a\u00e7\u0131k bi\u00e7imde tart\u0131\u015f\u0131l\u0131r. Teryan, Khaghoghorhnek\u2019i Anahit\u2019e adanan \u00fcr\u00fcn ve olgunla\u015fma bayram\u0131 olarak ele al\u0131r; ba\u011flarda ayin yap\u0131lmas\u0131n\u0131, hasad\u0131n ayinden sonra ba\u015flamas\u0131n\u0131 ve ilk \u00fcr\u00fcnlerden \u00fcz\u00fcm, \u015feftali, incir gibi meyvelerin tap\u0131na\u011fa sunulmas\u0131n\u0131 aktar\u0131r. Bu zincirde kullan\u0131lan Haysmavurk (\u0545\u0561\u0575\u057d\u0574\u0561\u0582\u0578\u0582\u0580\u0584), dinsel bayramlar ve kutland\u0131klar\u0131 mek\u00e2nlara ili\u015fkin Ermenice bir eser, bayram\u0131 Navasard\u2019\u0131n 15. g\u00fcn\u00fcyle ili\u015fkilendirir; ancak bu kayd\u0131 ba\u011f\u0131ms\u0131z olarak do\u011frulamad\u0131\u011f\u0131m\u0131z ve eski takvim kayd\u0131\u011f\u0131 i\u00e7in modern 15 A\u011fustos\u2019la birebir e\u015fitlemiyoruz.9<\/sup><\/p>\n\n\n\n

Hristiyanla\u015fma sonras\u0131ndaki d\u00f6n\u00fc\u015f\u00fcm\u00fc en sistematik bi\u00e7imde tart\u0131\u015fan ara\u015ft\u0131rmac\u0131 K. V. Melik-Pashayan\u2019d\u0131r. \u00c7al\u0131\u015fmas\u0131n\u0131n 135-137. sayfalar\u0131nda, eski bir elyazmas\u0131na dayanarak Navasard ay\u0131n\u0131n 11. g\u00fcn\u00fcn\u00fcn Anahit\u2019e adanan en g\u00f6rkemli kutlama oldu\u011funu belirtir; yaz sonu meyvelerinin olgunla\u015fmas\u0131yla ba\u011flant\u0131l\u0131 bu gelene\u011fi bereket getiren bir bayram olarak de\u011ferlendirir ve Hristiyanl\u0131kta yakla\u015f\u0131k ayn\u0131 g\u00fcnlere denk gelen Meryem\/Asdvadzadzin yortusuna kaynakl\u0131k etti\u011fini ileri s\u00fcrer. Bununla birlikte, her iki d\u00f6nemdeki dinsel hayat\u0131n bundan ibaret olmad\u0131\u011f\u0131n\u0131 da g\u00f6sterir. Kitab\u0131n\u0131n 138-151. sayfalar\u0131nda eski kutsal mek\u00e2nlar\u0131n, \u015fifa ve do\u011fum i\u015flevlerinin, adaklar\u0131n, belirli mevsimsel pratiklerin ve Anahit\u2019e ba\u011flanan bayramlar\u0131n Meryem\/Asdvadzadzin \u00e7evresinde yeniden \u00f6rg\u00fctlendi\u011fini savunur. 151. sayfadaki tez \u00f6zellikle g\u00fc\u00e7l\u00fcd\u00fcr: Meryem\u2019in Anahit k\u00fclt\u00fcn\u00fcn geni\u015f i\u015flev alan\u0131n\u0131 kendi \u00e7evresinde toplad\u0131\u011f\u0131n\u0131 ve Anahit bayramlar\u0131n\u0131n Asdvadzadzin yortular\u0131yla ikame edildi\u011fini ileri s\u00fcrer.10<\/sup><\/p>\n\n\n\n

Melik-Pashayan, Vaspurakan\u2019da kaydetti\u011fi kilise adlar\u0131 da\u011f\u0131l\u0131m\u0131n\u0131 da Asdvadzadzin adland\u0131rmas\u0131n\u0131n yayg\u0131nl\u0131\u011f\u0131na ili\u015fkin destekleyici bir g\u00f6sterge olarak kullan\u0131r: 16 Asdvadzadzin, 4 Surp Gevorg, 2 Surp Grigor ve 2 Amenaprkich kilisesi. Bu say\u0131lar\u0131n tek ba\u015f\u0131na \u201cAnahit k\u00fclt\u00fc Meryem\u2019e ge\u00e7ti\u201d sonucunu kan\u0131tlamad\u0131\u011f\u0131 a\u00e7\u0131k olmal\u0131d\u0131r; fakat Melik-Pashayan\u2019\u0131n daha geni\u015f mek\u00e2n ve i\u015flev tezinde dikkat \u00e7ekici bir g\u00f6stergedir. Hovsep Hayreni de bu \u00e7al\u0131\u015fma \u00fczerine yapt\u0131\u011f\u0131m\u0131z g\u00f6r\u00fc\u015fmelerde bu da\u011f\u0131l\u0131ma \u00f6zellikle dikkat \u00e7ekti.11<\/sup><\/p>\n\n\n\n

Bu hatt\u0131n makaleye girmesinde Hovsep Hayreni\u2019nin y\u00f6nlendirmesi do\u011frudan etkili oldu. \u0130lk tasla\u011f\u0131mda Anahit yer alm\u0131yordu. Metni okuyan Hayreni, Navasard ile Asdvadzadzin ili\u015fkisini tart\u0131\u015f\u0131rken Anahit\u2019i d\u0131\u015far\u0131da b\u0131rakman\u0131n tarihsel tablonun \u00f6nemli bir par\u00e7as\u0131n\u0131 eksik b\u0131rakaca\u011f\u0131n\u0131 belirtti. K. V. Melik-Pashayan ile Sarkis Seropyan\u2019\u0131n ilgili sayfalar\u0131n\u0131, ard\u0131ndan Anjela Teryan\u2019\u0131n 2017 tarihli \u00e7al\u0131\u015fmas\u0131n\u0131n Anahit b\u00f6l\u00fcm\u00fcn\u00fc bulup benimle payla\u015ft\u0131. Bu kaynak y\u00f6nlendirmesi, makalenin Ermeni taraf\u0131ndaki ana tarihsel hatt\u0131n yeniden kurulmas\u0131na yol a\u00e7t\u0131.12<\/sup><\/p>\n\n\n\n

Hayreni ile bu \u00e7al\u0131\u015fma \u00fczerine yapt\u0131\u011f\u0131m\u0131z g\u00f6r\u00fc\u015fme ve yaz\u0131\u015fmalarda ba\u015fka bir ayr\u0131m daha berrakla\u015ft\u0131. H\u0131z\u0131r-Surp Sarkis gibi iki farkl\u0131 dinsel-k\u00fclt\u00fcrel \u00e7evrede g\u00f6r\u00fclen paralelliklerden farkl\u0131 olarak Anahit-Asdvadzadzin ili\u015fkisini ayn\u0131 toplumun kendi dinsel d\u00f6n\u00fc\u015f\u00fcm\u00fc i\u00e7inde d\u00fc\u015f\u00fcnmek gerekti\u011fini vurgulad\u0131: bir d\u00f6nemin kapan\u0131p di\u011ferinin ba\u015flamas\u0131 s\u0131ras\u0131nda eski kutsal fig\u00fcr \u00e7evresinde toplanm\u0131\u015f baz\u0131 i\u015flev ve pratiklerin yeni kutsal fig\u00fcr \u00e7evresinde yeniden \u00f6rg\u00fctlenmesi. Bu, \u201cAnahit Meryem oldu\u201d demek de\u011fildir. Daha do\u011fru kavram miras ve yeniden anlamland\u0131rmad\u0131r.13<\/sup><\/p>\n\n\n\n

Hovsep Hayreni\u2019nin K. Hala\u00e7yan \u00fczerinden aktard\u0131\u011f\u0131 daha ge\u00e7 Dersim haf\u0131zas\u0131nda da Anahit\u2019in ad\u0131 ve baz\u0131 kutsall\u0131k bi\u00e7imleri b\u00fct\u00fcn\u00fcyle kaybolmu\u015f g\u00f6r\u00fcnmez. Dersimlilerin ona Ana-yi Pil dedikleri, Munzur g\u00f6zelerindeki beyaz k\u00f6p\u00fckl\u00fc suyu onun s\u00fct\u00fc sayd\u0131klar\u0131, a\u015firetler aras\u0131 bar\u0131\u015f ve yemin pratiklerinde bu sudan i\u00e7tikleri aktar\u0131l\u0131r. Bu ge\u00e7 d\u00f6nem etnografik kay\u0131t antik bir rit\u00fcelin de\u011fi\u015fmeden s\u00fcrd\u00fc\u011f\u00fcn\u00fc kan\u0131tlamaz; fakat Anahit ad\u0131n\u0131n ve ona y\u00fcklenen kimi anlamlar\u0131n halk haf\u0131zas\u0131nda ba\u015fka bi\u00e7imlerde ya\u015fayabilmesini g\u00f6sterir.14<\/sup><\/p>\n\n\n\n

Bu nedenle Khaghoghorhnek\u2019i Anahit\u2019e ait belirli bir t\u00f6renin hi\u00e7bir de\u011fi\u015fikli\u011fe u\u011framadan bug\u00fcne gelmi\u015f bi\u00e7imi olarak g\u00f6steremeyiz. Fakat Anahit \u00e7evresinde belgelenen \u00fcr\u00fcn, ilk meyve, \u015fifa, koruyuculuk, do\u011fum, adak ve kutsal kad\u0131n fig\u00fcr\u00fc d\u00fcnyas\u0131 ile Surp Asdvadzadzin \u00e7evresinde ya\u015fayan baz\u0131 pratikler aras\u0131ndaki tarihsel yak\u0131nl\u0131\u011f\u0131 yaln\u0131z tesad\u00fcf s\u00f6zc\u00fc\u011f\u00fcyle ge\u00e7i\u015ftirmek de yetersiz kal\u0131r. Kar\u015f\u0131m\u0131zda daha uzun, daha da\u011f\u0131n\u0131k ve daha insani bir d\u00f6n\u00fc\u015f\u00fcm vard\u0131r: eski kutsal d\u00fcnyan\u0131n baz\u0131 par\u00e7alar\u0131 ortadan kalkm\u0131\u015f, baz\u0131lar\u0131 unutulmu\u015f, baz\u0131lar\u0131 ise yeni Hristiyan anlamlar\u0131n i\u00e7inde ba\u015fka bi\u00e7imler kazanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Fakat tarihsel d\u00f6n\u00fc\u015f\u00fcm\u00fcn izleri her yerde bu kadar a\u00e7\u0131k de\u011fildir. Bazen elimizde metinler ve ara\u015ft\u0131rmalar de\u011fil, yaln\u0131z insanlar\u0131n hat\u0131rlad\u0131\u011f\u0131 k\u00fc\u00e7\u00fck bir yerel gelenek kal\u0131r. Bir da\u011f\u0131n \u00fczerinde yanan ate\u015f gibi.<\/p>\n\n\n\n

6. Everek\u2019te Ha\u00e7 Da\u011f\u0131: Ate\u015f, \u00dcz\u00fcm ve Hat\u0131rlanan Bir A\u011fustos Gecesi<\/strong><\/h4>\n\n\n\n

Everek\u2019e geldi\u011fimizde kan\u0131t t\u00fcr\u00fc de\u011fi\u015fir. Burada elimizde Anahit\u2019ten Ha\u00e7 Da\u011f\u0131\u2019na uzanan kesintisiz bir zincir de\u011fil, Surp Asdvadzadzin yortusu \u00e7evresinde ya\u015fanm\u0131\u015f yerel bir gelene\u011fin s\u00f6zl\u00fc tarih kayd\u0131 vard\u0131r.<\/p>\n\n\n\n

Kayseri\u2019nin bug\u00fcnk\u00fc Develi il\u00e7esi, Ermenilerin tarihsel belle\u011finde Everek ad\u0131yla ya\u015far. Hrant Dink Vakf\u0131\u2019n\u0131n s\u00f6zl\u00fc tarih \u00e7al\u0131\u015fmalar\u0131nda aktar\u0131lan anlat\u0131lardan biri, burada Surp Asdvadzadzin yortusunun arifesinde ya\u015fanan bir A\u011fustos gecesini ta\u015f\u0131r. Evereklilerin Ha\u00e7 Da\u011f\u0131\u2019na \u00e7\u0131karak ate\u015f yakt\u0131klar\u0131; \u00e7evredekilerin damlara \u00e7\u0131k\u0131p ate\u015fi izledikleri; M\u00fcsl\u00fcman kom\u015fular\u0131n bu geceyi \u201c\u00c7\u0131ra yand\u0131\u201d s\u00f6z\u00fcyle and\u0131klar\u0131 aktar\u0131l\u0131r.15<\/sup><\/p>\n\n\n\n

\u201c\u00dcz\u00fcm\u00fcn alacas\u0131 oldu\u011fu zaman\u2026\u201d<\/strong><\/p>\n\n\n\n

S\u00f6zl\u00fc tarih kayd\u0131ndaki bu ifade ate\u015fin zaman\u0131n\u0131 \u00fcz\u00fcm\u00fcn olgunla\u015fma evresine ba\u011flar. Meyve hen\u00fcz b\u00fct\u00fcn\u00fcyle olgunla\u015fmam\u0131\u015f, fakat rengini de\u011fi\u015ftirmeye ba\u015flam\u0131\u015ft\u0131r. Yaz\u0131n hangi noktas\u0131nda bulunuldu\u011funu takvim yapra\u011f\u0131ndan \u00f6nce ba\u011f s\u00f6ylemektedir. Bir Ermeni yortusu b\u00f6ylece yaln\u0131z kilisenin takvimine ait olmaktan \u00e7\u0131karak ya\u015fan\u0131lan yerin ortak mevsim duygusuna da kar\u0131\u015f\u0131r.15<\/sup><\/p>\n\n\n\n

Ayn\u0131 s\u00f6zl\u00fc tarih malzemesinde \u00fcz\u00fcm\u00fcn kutsamadan \u00f6nce yenmemesine ili\u015fkin an\u0131lar ve kilise d\u00f6n\u00fc\u015f\u00fcnde kurulan sofralar da vard\u0131r. Da\u011fdaki ate\u015f, ba\u011fdaki \u00fcz\u00fcm, kilisedeki dua ve evde kurulan sofra ayn\u0131 yortu d\u00fcnyas\u0131n\u0131n birbirine de\u011fen par\u00e7alar\u0131d\u0131r.15<\/sup><\/p>\n\n\n\n

Burada ihtiyat vazge\u00e7ilmezdir. Ha\u00e7 Da\u011f\u0131 ate\u015finin Hristiyanl\u0131k \u00f6ncesindeki belirli bir tanr\u0131ya ya da belirli bir rit\u00fcele dayand\u0131\u011f\u0131n\u0131 kan\u0131tlayan belge yoktur. Ara\u015ft\u0131rma s\u0131ras\u0131nda Hovsep Hayreni\u2019nin ortaya att\u0131\u011f\u0131 Everek yak\u0131n\u0131ndaki Kommata ile tarihsel Komana\u2019n\u0131n ayn\u0131 yer olabilece\u011fi ihtimali, Hayreni\u2019nin daha sonraki co\u011frafi kontrol\u00fcyle yanl\u0131\u015fland\u0131 ve kendisi ilk yorumunu geri \u00e7ekti. Bu nedenle Everek\u2019te yerel bir Anahit tap\u0131na\u011f\u0131 ile Ha\u00e7 Da\u011f\u0131 ate\u015fi aras\u0131nda do\u011frudan ba\u011f kurmuyoruz.16<\/sup><\/p>\n\n\n\n

Everek s\u00f6zl\u00fc tarihi bize daha m\u00fctevaz\u0131 ama daha sa\u011flam bir \u015feyi g\u00f6sterir: A\u011fustos, ate\u015f, \u00fcz\u00fcm\u00fcn olgunla\u015fmas\u0131, da\u011fa \u00e7\u0131kma, dua ve Meryem Ana yortusu ayn\u0131 yerel k\u00fclt\u00fcrel zaman\u0131n i\u00e7inde yan yana ya\u015famaktad\u0131r.<\/p>\n\n\n\n

Baz\u0131 rit\u00fceller kaybolmaz; terc\u00fcme edilir.<\/strong><\/p>\n\n\n\n

Ama bu c\u00fcmle burada kan\u0131tlanm\u0131\u015f bir soy zincirini anlatmaz. Everek s\u00f6zl\u00fc tarihi bize \u201cterc\u00fcmenin\u201d Hristiyanl\u0131k \u00f6ncesindeki ilk metnini g\u00f6stermez. Bize g\u00f6sterebildi\u011fi \u015fey, mevsimin, \u00fcr\u00fcn\u00fcn, mek\u00e2n\u0131n ve toplu davran\u0131\u015f\u0131n Hristiyan kutsal zaman i\u00e7inde nas\u0131l birlikte ya\u015fad\u0131\u011f\u0131d\u0131r.<\/p>\n\n\n\n

7. Ege\u2019de 15 A\u011fustos: Panay\u00eda (\u03a0\u03b1\u03bd\u03b1\u03b3\u03af\u03b1), Hac ve Panig\u00edri (\u03c0\u03b1\u03bd\u03b7\u03b3\u03cd\u03c1\u03b9)<\/strong><\/h4>\n\n\n\n

Everek\u2019te Ha\u00e7 Da\u011f\u0131\u2019n\u0131n \u00fczerinde yanan ate\u015f Surp Asdvadzadzin yortusunu \u00fcz\u00fcm\u00fcn olgunla\u015fma zaman\u0131yla ayn\u0131 yerel haf\u0131zan\u0131n i\u00e7inde bulu\u015fturuyordu. Ege\u2019nin \u00f6teki yakas\u0131nda ise A\u011fustos ortas\u0131 ba\u015fka co\u011frafyalarda ba\u015fka g\u00f6r\u00fcnt\u00fcler kazan\u0131r: adalara uzanan hac yollar\u0131, kiliselerin \u00f6n\u00fcnde toplanan kalabal\u0131klar, ikonlar, mumlar, adaklar ve panig\u00edria (\u03c0\u03b1\u03bd\u03b7\u03b3\u03cd\u03c1\u03b9\u03b1).<\/p>\n\n\n\n

Yunan d\u00fcnyas\u0131nda 15 A\u011fustos, Dekapend\u00e1vgustos (\u0394\u03b5\u03ba\u03b1\u03c0\u03b5\u03bd\u03c4\u03b1\u03cd\u03b3\u03bf\u03c5\u03c3\u03c4\u03bf\u03c2), yani \u201cA\u011fustos\u2019un on be\u015fi\u201d, s\u0131radan bir g\u00fcn de\u011fildir. Panay\u00eda\u2019ya (\u03a0\u03b1\u03bd\u03b1\u03b3\u03af\u03b1) adanm\u0131\u015f kiliseler, manast\u0131rlar ve k\u00fc\u00e7\u00fck \u015fapeller \u00e7evresinde farkl\u0131 yerel ba\u011fl\u0131l\u0131k bi\u00e7imleri olu\u015fmu\u015ftur. Bir yerde Panay\u00eda denizle ve denizcilerle, ba\u015fka bir yerde \u015fifa, aile, koruyuculuk ya da mucizevi kabul edilen bir ikonla ili\u015fkilendirilebilir.<\/p>\n\n\n\n

Dimitrios V. Tzerpos\u2019un resm\u00ee lit\u00fcrji ile laik\u00ed latr\u00eda (\u03bb\u03b1\u03ca\u03ba\u03ae \u03bb\u03b1\u03c4\u03c1\u03b5\u03af\u03b1), yani halk dindarl\u0131\u011f\u0131 aras\u0131nda yapt\u0131\u011f\u0131 ayr\u0131m bu noktada \u00f6nemlidir. Tzerpos, sa\u011fl\u0131k, do\u011fum, mevsimler, topra\u011f\u0131n bereketi ve \u00f6l\u00fcm gibi g\u00fcndelik hayat alanlar\u0131na ba\u011fl\u0131 kimi eski al\u0131\u015fkanl\u0131klar\u0131n Hristiyan toplumunda ya\u015famay\u0131 s\u00fcrd\u00fcrebildi\u011fini, bunlar\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fcn \u201cHristiyanca yeniden anlamland\u0131r\u0131larak\u201d yeni \u00e7er\u00e7evelere girebildi\u011fini belirtir. Ayn\u0131 zamanda her halk \u00e2detini pagan kal\u0131nt\u0131s\u0131 sayman\u0131n yanl\u0131\u015fl\u0131\u011f\u0131na da dikkat \u00e7eker.17<\/sup><\/p>\n\n\n\n

Panigiri (\u03c0\u03b1\u03bd\u03b7\u03b3\u03cd\u03c1\u03b9) gelene\u011fi de kutsal zaman\u0131n toplumsal hayata yay\u0131lmas\u0131n\u0131n \u00f6nemli bi\u00e7imlerinden biridir. Bir azizin veya b\u00fcy\u00fck bir yortunun \u00e7evresinde ayini, ziyareti, hac\u0131, yeme\u011fi, m\u00fczi\u011fi, dans\u0131 ve toplumsal bulu\u015fmay\u0131 ayn\u0131 zaman\u0131n i\u00e7ine alabilir. Burada ama\u00e7 Everek ile Ege adalar\u0131 aras\u0131nda tarihsel soy ba\u011f\u0131 kurmak de\u011fil, ayn\u0131 Meryem fig\u00fcr\u00fcn\u00fcn farkl\u0131 yerel co\u011frafyalarda nas\u0131l toplumsal bir kutsal zamana d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6sterebilmektir.<\/p>\n\n\n\n

\u00dcstelik Ermeni ve Yunan geleneklerini birbirine yakla\u015ft\u0131ran \u00fcz\u00fcm, burada \u00f6nemli bir ayr\u0131m\u0131 da g\u00f6r\u00fcn\u00fcr k\u0131lar. Yunan Ortodoks d\u00fcnyas\u0131nda da \u00fcz\u00fcm kutsal takvim i\u00e7inde yer al\u0131r. Fakat bu zaman 15 A\u011fustos de\u011fildir.<\/p>\n\n\n\n

8. Ayn\u0131 \u00dcz\u00fcm, Farkl\u0131 Kutsal Zaman<\/h4>\n\n\n\n

Yunan Ortodoks gelene\u011finde \u00fcz\u00fcm\u00fcn kutsand\u0131\u011f\u0131 g\u00fcn 6 A\u011fustos\u2019taki Metam\u00f3rfosi (\u039c\u03b5\u03c4\u03b1\u03bc\u03cc\u03c1\u03c6\u03c9\u03c3\u03b7), yani Mesih\u2019in Ba\u015fkala\u015f\u0131m\u0131 yortusudur. Yunan Ortodoks Ba\u015fpiskoposlu\u011fu\u2019nun lit\u00fcrjik metinlerinde \u201cAlt\u0131nc\u0131 A\u011fustos\u2019ta \u00dcz\u00fcm Kutsamas\u0131\u201d ba\u015fl\u0131kl\u0131 \u00f6zel dua yer al\u0131r; dua yeni asma \u00fcr\u00fcn\u00fcn\u00fcn uygun mevsim, ya\u011fmur ve hava ko\u015fullar\u0131yla olgunla\u015fmas\u0131na \u015f\u00fckreder.18<\/sup><\/p>\n\n\n\n

Bu ayr\u0131nt\u0131 kar\u015f\u0131la\u015ft\u0131rmam\u0131z a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Kar\u015f\u0131m\u0131zda \u201c\u00fcz\u00fcm\u00fc kutsayan Ermeniler\u201d ile \u201c\u00fcz\u00fcm\u00fc kutsamayan Yunanlar\u201d gibi iki ayr\u0131 d\u00fcnya yoktur. Ayn\u0131 \u00fcr\u00fcn iki Hristiyan gelene\u011finde de kutsal takvim i\u00e7ine girmi\u015f, fakat farkl\u0131 yortular\u0131n \u00e7evresine yerle\u015fmi\u015ftir.<\/p>\n\n\n\n

Yunan gelene\u011finde \u00fcz\u00fcm 6 A\u011fustos\u2019taki Metam\u00f3rfosi \u00e7evresindedir; Ermeni Apostolik gelene\u011finde ise Khaghoghorhnek Surp Asdvadzadzin yortusuyla birle\u015fmi\u015ftir. Her iki durumda da ba\u011fdan gelen \u00fcr\u00fcn kiliseye ta\u015f\u0131n\u0131r; insan eme\u011fi, toprak ve mevsim dinsel bir \u015f\u00fckran dilinin i\u00e7ine girer. Ermeni kutsama duas\u0131 \u00fcz\u00fcm\u00fcn \u00f6tesine ge\u00e7erek y\u0131l\u0131n mahsul\u00fcne, ba\u011flara, \u00e7ift\u00e7ilere ve topra\u011fa do\u011fru geni\u015fler.1<\/sup><\/p>\n\n\n\n

Ayn\u0131 A\u011fustos. Ayn\u0131 olgunla\u015fma mevsimi. Ayn\u0131 \u00fcz\u00fcm. Ama farkl\u0131 kutsal takvimler ve farkl\u0131 lit\u00fcrjik ba\u011flamlar.<\/strong><\/p>\n\n\n\n

Bu nedenle Ermeni \u00dcz\u00fcm Kutsama gelene\u011finin \u00f6zg\u00fcnl\u00fc\u011f\u00fcn\u00fc g\u00f6stermek i\u00e7in Yunan d\u00fcnyas\u0131nda benzer bir uygulaman\u0131n bulunmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrmeye gerek yoktur. As\u0131l \u00f6zg\u00fcnl\u00fck Khaghoghorhnek\u2019in Surp Asdvadzadzin yortusuyla kurdu\u011fu \u00f6zel tarihsel ve lit\u00fcrjik ba\u011fdad\u0131r.<\/p>\n\n\n\n

Fakat Yunan d\u00fcnyas\u0131nda \u00fcr\u00fcn ile kutsall\u0131k aras\u0131ndaki ili\u015fki 6 A\u011fustos\u2019taki Hristiyan \u00fcz\u00fcm kutsamas\u0131yla ba\u015flamaz. Daha eski bir dinsel d\u00fcnyada da \u00fcr\u00fcn\u00fcn kutsala sunuldu\u011funu do\u011frudan belgeleyen kaynaklar\u0131m\u0131z vard\u0131r. Yol burada Eleusis\u2019e, Demeter\u2019e ve Panay\u00eda Mesospor\u00edtissa\u2019ya g\u00f6t\u00fcr\u00fcr.<\/p>\n\n\n\n

9. Eleusis\u2019te Demeter\u2019den Panay\u00eda Mesospor\u00edtissa\u2019ya (\u03a0\u03b1\u03bd\u03b1\u03b3\u03af\u03b1 \u039c\u03b5\u03c3\u03bf\u03c3\u03c0\u03bf\u03c1\u03af\u03c4\u03b9\u03c3\u03c3\u03b1): Tar\u0131msal Haf\u0131zan\u0131n Katmanlar\u0131<\/strong><\/h4>\n\n\n\n

Antik d\u00fcnyan\u0131n en \u00f6nemli kutsal merkezlerinden biri olan Eleusis\u2019te Demeter ve Kore, topra\u011f\u0131n \u00fcr\u00fcn\u00fc, tah\u0131l ve bereketle ili\u015fkili dinsel hayat\u0131n merkezindeydiler. Bu ili\u015fkinin varl\u0131\u011f\u0131n\u0131 yaln\u0131z daha sonraki folklor anlat\u0131lar\u0131ndan \u00e7\u0131karm\u0131yoruz. M\u00d6 5. y\u00fczy\u0131la tarihlenen I Eleusis 28a \/ IG I\u00b3 78a yaz\u0131t\u0131, Demeter ve Kore\u2019ye aparkha\u00ed (\u1f00\u03c0\u03b1\u03c1\u03c7\u03b1\u03af), yani ilk \u00fcr\u00fcnlerin sunulmas\u0131n\u0131 do\u011frudan d\u00fczenler; \u00f6zellikle arpa ve bu\u011fday\u0131n toplanmas\u0131n\u0131 ve bol \u00fcr\u00fcn i\u00e7in dilekte bulunulmas\u0131n\u0131 \u00f6ng\u00f6r\u00fcr.19<\/sup><\/p>\n\n\n\n

Fakat daha ilk ad\u0131mda bir ayr\u0131m yapmak gerekir. Antik aparkha\u00ed, yani ilk \u00fcr\u00fcn sunusu ile daha sonraki pansperm\u00eda (\u03c0\u03b1\u03bd\u03c3\u03c0\u03b5\u03c1\u03bc\u03af\u03b1) veya modern polisp\u00f3ri (\u03c0\u03bf\u03bb\u03c5\u03c3\u03c0\u03cc\u03c1\u03b9) ayn\u0131 rit\u00fcel de\u011fildir. \u0130ki uygulama tar\u0131msal bereket ve kutsall\u0131k d\u00fcnyas\u0131nda birbirine yakla\u015fabilir; fakat onlar\u0131 tek bir t\u00f6renin de\u011fi\u015fmeden s\u00fcrm\u00fc\u015f iki ad\u0131 gibi g\u00f6stermek tarihsel farklar\u0131 ortadan kald\u0131r\u0131r.19<\/sup><\/p>\n\n\n\n

Y\u00fczy\u0131llar sonra ayn\u0131 geni\u015f kutsal co\u011frafyada kar\u015f\u0131m\u0131za Panay\u00eda Mesospor\u00edtissa (\u03a0\u03b1\u03bd\u03b1\u03b3\u03af\u03b1 \u039c\u03b5\u03c3\u03bf\u03c3\u03c0\u03bf\u03c1\u03af\u03c4\u03b9\u03c3\u03c3\u03b1) \u00e7\u0131kar. Yunanistan K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131\u2019n\u0131n Somut Olmayan K\u00fclt\u00fcrel Miras kay\u0131tlar\u0131nda, Eleusis arkeolojik alan\u0131ndaki k\u00fc\u00e7\u00fck Panay\u00eda kilisesinde 20 Kas\u0131m ak\u015fam\u0131, Theot\u00f3kos\u2019un Tap\u0131na\u011fa Giri\u015fi yortusunun arifesinde ya\u015fanan gelenek ayr\u0131nt\u0131l\u0131 bi\u00e7imde kaydedilir. Ekmekler ve farkl\u0131 tah\u0131l-bakliyatlar\u0131n bir araya getirildi\u011fi polisp\u00f3ri haz\u0131rlan\u0131r. Bug\u00fcnk\u00fc polisp\u00f3ri uygulamas\u0131n\u0131n mevcut bi\u00e7iminin 2014\u2019te yeniden canland\u0131r\u0131lm\u0131\u015f olmas\u0131 ise kesintisiz antik devaml\u0131l\u0131k iddias\u0131n\u0131 ba\u015ftan s\u0131n\u0131rlar.20<\/sup><\/p>\n\n\n\n

Ayn\u0131 resm\u00ee dosya ve Bat\u0131 Attika Eski Eserler kay\u0131tlar\u0131, yerel halk\u0131n antik bir kad\u0131n heykelini Ay\u00eda D\u00edmitra (\u0391\u03b3\u03af\u03b1 \u0394\u03ae\u03bc\u03b7\u03c4\u03c1\u03b1), yani \u201cAzize Demeter\u201d diye and\u0131\u011f\u0131n\u0131 ve tarla ile \u00fcr\u00fcnlerin koruyucusu sayd\u0131\u011f\u0131n\u0131 da kaydeder. Burada antik tanr\u0131\u00e7a ile Hristiyan azize dili halk belle\u011finde neredeyse ayn\u0131 ad\u0131n i\u00e7inde yan yana gelir. Ama bu bile tek ba\u015f\u0131na kesintisiz bir k\u00fclt devaml\u0131l\u0131\u011f\u0131n\u0131n kan\u0131t\u0131 de\u011fildir.20<\/sup><\/p>\n\n\n\n

Michael B. Cosmopoulos\u2019un metodolojik ayr\u0131m\u0131 burada temel \u00f6l\u00e7\u00fcd\u00fcr: bir kutsal alan eski i\u015flevi ortadan kalkt\u0131ktan sonra da bir haf\u0131za mek\u00e2n\u0131 olarak yeni toplumlar\u0131n kutsall\u0131k anlay\u0131\u015f\u0131n\u0131 etkileyebilir. Fakat ayn\u0131 yerin yeniden kutsal kabul edilmesi, orada ayn\u0131 rit\u00fcelin, ayn\u0131 tanr\u0131sal i\u015flevin veya ayn\u0131 teolojinin de\u011fi\u015fmeden s\u00fcrd\u00fc\u011f\u00fc anlam\u0131na gelmez.21<\/sup><\/p>\n\n\n\n

Mek\u00e2nsal s\u00fcreklilik, rit\u00fcel \u00f6zde\u015flik de\u011fildir. Rit\u00fcel benzerlik de teolojik s\u00fcreklilik de\u011fildir.<\/strong><\/p>\n\n\n\n

Eleusis \u00f6rne\u011finin as\u0131l \u00f6nemi tam burada ortaya \u00e7\u0131kar. Bize Demeter\u2019in Panay\u00eda\u2019ya \u201cd\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc\u201d g\u00f6stermez. Bunun yerine ayn\u0131 kutsal peyzaj\u0131n ve tar\u0131msal hayat\u0131n, birbirinden \u00e7ok farkl\u0131 dinsel d\u00f6nemlerde \u00fcr\u00fcn, tohum, bereket ve kutsal kad\u0131n fig\u00fcr\u00fc \u00e7evresinde yeniden anlamland\u0131r\u0131labildi\u011fini g\u00f6sterir. Bu hat, Anahit-Asdvadzadzin \u00f6rne\u011finden daha zay\u0131f bir dinsel d\u00f6n\u00fc\u015f\u00fcm zincirine, fakat \u00e7ok g\u00fc\u00e7l\u00fc bir kutsal peyzaj ve tar\u0131msal haf\u0131za \u00f6rt\u00fc\u015fmesine sahiptir.<\/p>\n\n\n\n

Anahit, Artemis ve Theot\u00f3kos (\u0398\u03b5\u03bf\u03c4\u03cc\u03ba\u03bf\u03c2): Senkretizmin S\u0131n\u0131rlar\u0131<\/strong><\/h4>\n\n\n\n

Anahit ile Asdvadzadzin aras\u0131ndaki ili\u015fkiyi ara\u015ft\u0131r\u0131rken Hovsep Hayreni kar\u015f\u0131la\u015ft\u0131rmay\u0131 Yunan d\u00fcnyas\u0131na do\u011fru geni\u015fleten ba\u015fka bir soru ortaya att\u0131. Hayreni, Anahit\u2019in Yunan mitolojik d\u00fcnyas\u0131nda Artemis\u2019le kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131p kar\u015f\u0131la\u015ft\u0131r\u0131lamayaca\u011f\u0131n\u0131; \u00f6zellikle Efes\u2019te daha sonra Meryem\/Theot\u00f3kos \u00e7evresinde olu\u015fan kutsall\u0131\u011f\u0131n eski Artemis k\u00fclt\u00fcyle tarihsel bir ili\u015fkisi bulunup bulunmad\u0131\u011f\u0131n\u0131 ara\u015ft\u0131rmam\u0131 \u00f6nerdi. Bunu sonu\u00e7 olarak de\u011fil, s\u0131nanmas\u0131 gereken bir ara\u015ft\u0131rma sorusu olarak b\u0131rakt\u0131 ve b\u00f6yle bir ili\u015fkinin hi\u00e7 bulunmamas\u0131 ihtimalini de a\u00e7\u0131k tuttu.22<\/sup><\/p>\n\n\n\n

Antik kaynaklara d\u00f6n\u00fcld\u00fc\u011f\u00fcnde bu sorunun ilk k\u0131sm\u0131n\u0131n ger\u00e7ekten tarihsel kar\u015f\u0131l\u0131\u011f\u0131 oldu\u011fu g\u00f6r\u00fcl\u00fcr. Pausanias Artemis Ana\u00edtis (\u1f0c\u03c1\u03c4\u03b5\u03bc\u03b9\u03c2 \u1f08\u03bd\u03b1\u0390\u03c4\u03b9\u03c2) ad\u0131na adanm\u0131\u015f bir kutsal alandan s\u00f6z eder; ba\u015fka Greko-Anadolu ba\u011flamlar\u0131nda da Anaitis Artemis\u2019le e\u015fle\u015ftirilir. Buna kar\u015f\u0131l\u0131k ba\u015fka kaynaklarda Afrod\u00edti Ana\u00edtis (\u1f08\u03c6\u03c1\u03bf\u03b4\u03af\u03c4\u03b7 \u1f08\u03bd\u03b1\u0390\u03c4\u03b9\u03c2) gibi e\u015fle\u015ftirmelerin de bulunmas\u0131, burada evrensel bir Anahit = Artemis \u00f6zde\u015fli\u011fi de\u011fil, farkl\u0131 yerel \u00e7evrelerde ortaya \u00e7\u0131kan senkretik tan\u0131mlamalar bulundu\u011funu g\u00f6sterir.23<\/sup><\/p>\n\n\n\n

Efes meselesinde ise ayn\u0131 kesinlikte konu\u015famay\u0131z. Efes antik d\u00fcnyan\u0131n en b\u00fcy\u00fck Artemis merkezlerinden biriydi. Y\u00fczy\u0131llar sonra 431 Efes Konsili Theot\u00f3kos unvan\u0131n\u0131n Kristolojik tart\u0131\u015fmas\u0131n\u0131n ba\u015fl\u0131ca sahnesi oldu. Fakat co\u011frafi yak\u0131nl\u0131k, Artemis k\u00fclt\u00fcn\u00fcn do\u011frudan Meryem\/Theot\u00f3kos k\u00fclt\u00fcne d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc kan\u0131tlamaz. Theot\u00f3kos tart\u0131\u015fmas\u0131n\u0131n ba\u011f\u0131ms\u0131z ve g\u00fc\u00e7l\u00fc Hristiyan teolojik zemini vard\u0131r; ayr\u0131ca erken Efes i\u00e7in Artemis\u2019ten Meryem\u2019e kesintisiz k\u00fclt aktar\u0131m\u0131n\u0131 g\u00f6steren a\u00e7\u0131k belge yoktur.24<\/sup><\/p>\n\n\n\n

Daha ge\u00e7 bir \u00f6rnek Athos\u2019taki B\u00fcy\u00fck Lavra\u2019d\u0131r. Marco Merlini, 16. y\u00fczy\u0131l ikonografisi ve manast\u0131r gelene\u011finde Artemis ile Meryem aras\u0131nda bilin\u00e7li bir \u00f6nc\u00fcl\/yerini b\u0131rakma ili\u015fkisi kuruldu\u011funu tart\u0131\u015f\u0131r. Bu malzeme erken Hristiyanl\u0131kta do\u011frudan aktar\u0131m\u0131n kan\u0131t\u0131 de\u011fil, \u00e7ok daha ge\u00e7 bir k\u00fclt\u00fcrel ve ikonografik yeniden okuma \u00f6rne\u011fidir.25<\/sup><\/p>\n\n\n\n

Anahit-Asdvadzadzin: miras ve yeniden anlamland\u0131rma.  Demeter-Panay\u00eda: kutsal peyzaj ve rit\u00fcel haf\u0131zas\u0131.  Artemis-Theot\u00f3kos: senkretik arka plan, i\u015flevsel yak\u0131nl\u0131k ve daha ge\u00e7 yeniden okuma.<\/strong><\/p>\n\n\n\n

10. Bir \u00dcz\u00fcm Salk\u0131m\u0131 Ne Ta\u015f\u0131r?<\/h4>\n\n\n\n

Asman\u0131n k\u00f6k\u00fc topra\u011fa, meyvesi insana, \u015farab\u0131 ise kutsala uzan\u0131r. Belki \u00fcz\u00fcm\u00fc b\u00f6ylesine g\u00fc\u00e7l\u00fc bir sembole d\u00f6n\u00fc\u015ft\u00fcren \u015fey de budur. Tek bir anlamda durmaz. Topraktan gelir ama yaln\u0131z topra\u011fa ait de\u011fildir; sofraya girer ama yaln\u0131z yiyecek de\u011fildir; \u015faraba d\u00f6n\u00fc\u015f\u00fcr ve Hristiyan kutsal d\u00fcnyas\u0131n\u0131n i\u00e7ine girer.<\/p>\n\n\n\n

Bu yaz\u0131 boyunca bir \u00fcz\u00fcm salk\u0131m\u0131n\u0131n \u00e7evresinde farkl\u0131 zaman katmanlar\u0131 yan yana geldi: Khaghoghorhnek\u2019in ya\u015fayan Hristiyan rit\u00fceli, Navasard\u2019\u0131n eski yeni y\u0131l haf\u0131zas\u0131, Anahit \u00e7evresindeki \u00fcr\u00fcn ve kutsall\u0131k d\u00fcnyas\u0131, Asdvadzadzin yortusu, Everek\u2019te \u201c\u00fcz\u00fcm\u00fcn alacas\u0131 oldu\u011fu zaman\u201d yak\u0131lan ate\u015f, Yunan d\u00fcnyas\u0131nda ba\u015fka bir yortu g\u00fcn\u00fcne yerle\u015fmi\u015f \u00fcz\u00fcm kutsamas\u0131 ve Eleusis\u2019te \u00fcr\u00fcn ile kutsal mek\u00e2n aras\u0131nda kurulan \u00e7ok daha eski ili\u015fkiler.<\/p>\n\n\n\n

Bir salk\u0131mda yan yana duran anlamlar\u0131n hepsi ayn\u0131 k\u00f6kenden gelmek zorunda de\u011fildir.<\/strong><\/p>\n\n\n\n

K\u00fclt\u00fcrel haf\u0131za bazen tarihsel aktar\u0131m\u0131, bazen yeniden anlamland\u0131rmay\u0131, bazen benzer mevsim ve hayat ko\u015fullar\u0131nda birbirinden ba\u011f\u0131ms\u0131z geli\u015fmi\u015f rit\u00fcelleri, bazen de daha sonraki ku\u015faklar\u0131n kurdu\u011fu \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 ayn\u0131 anlat\u0131n\u0131n i\u00e7inde yan yana getirir. Salk\u0131m metaforunun g\u00fcc\u00fc de burada ortaya \u00e7\u0131kar: yan yana duran taneler birbirlerine indirgenmez; fakat birlikte tek bir tanenin ta\u015f\u0131yamayaca\u011f\u0131 daha geni\u015f bir g\u00f6r\u00fcnt\u00fc olu\u015ftururlar.<\/p>\n\n\n\n

Ama hi\u00e7bir cemaat yaln\u0131z ya\u015fayanlardan olu\u015fmaz. Her toplulu\u011fun g\u00f6r\u00fcnmeyen bir taraf\u0131 vard\u0131r: daha \u00f6nce ya\u015fam\u0131\u015f, ba\u011flar\u0131 i\u015flemi\u015f, sofralar kurmu\u015f, ayn\u0131 yortular\u0131 ba\u015fka zamanlarda kutlam\u0131\u015f, yerlerinden ayr\u0131lm\u0131\u015f ya da art\u0131k mezarlar\u0131 bile bulunamayan insanlar. Tam burada Ermeni lit\u00fcrjik takviminde Merelots kar\u015f\u0131m\u0131za \u00e7\u0131kar.<\/p>\n\n\n\n

11. Merelots (\u0544\u0565\u057c\u0565\u056c\u0578\u0581): Ya\u015fayanlar\u0131n Ard\u0131ndan \u00d6l\u00fcleri Hat\u0131rlamak<\/h4>\n\n\n\n

Ermeni Apostolik gelene\u011finde b\u00fcy\u00fck Daghavar (\u054f\u0561\u0572\u0561\u0582\u0561\u0580) yortular\u0131n\u0131 izleyen g\u00fcn Merelots (\u0544\u0565\u057c\u0565\u056c\u0578\u0581), yani \u00f6l\u00fcleri anma g\u00fcn\u00fcd\u00fcr. Surp Asdvadzadzin yortusunu izleyen g\u00fcn de ya\u015fayanlar\u0131n y\u00f6n\u00fc mezarl\u0131klara ve ge\u00e7mi\u015f ku\u015faklar\u0131n hat\u0131ras\u0131na \u00e7evrilir.<\/p>\n\n\n\n

Merelots\u2019ta aileler \u00f6lm\u00fc\u015f yak\u0131nlar\u0131n\u0131n mezarlar\u0131n\u0131 ziyaret eder; dualar okunur, \u00f6l\u00fclerin isimleri an\u0131l\u0131r, rahipler mezar ba\u015flar\u0131nda dualar eder. B\u00fcy\u00fck yortunun toplu kutlamas\u0131n\u0131 ertesi g\u00fcn mezarl\u0131k ziyareti ve \u00f6l\u00fcler i\u00e7in dua izler. Kutsal zaman sona ermekten \u00e7ok y\u00f6n de\u011fi\u015ftirir: kiliseden mezarl\u0131\u011fa, ya\u015fayanlardan ge\u00e7mi\u015f ku\u015faklara uzan\u0131r.<\/p>\n\n\n\n

Yortu g\u00fcn\u00fc topra\u011f\u0131n verdi\u011fi \u00fcr\u00fcn kutsan\u0131r; ertesi g\u00fcn insanlar topra\u011fa verdikleri yak\u0131nlar\u0131n\u0131 ziyaret eder.<\/strong><\/p>\n\n\n\n

Bunun do\u011frudan eski bir hasat rit\u00fcelinin devam\u0131 oldu\u011funu ileri s\u00fcrmek i\u00e7in elimizde kan\u0131t yoktur. Fakat k\u00fclt\u00fcrel haf\u0131za a\u00e7\u0131s\u0131ndan yan yana duran bu iki g\u00fcn\u00fcn olu\u015fturdu\u011fu g\u00f6r\u00fcnt\u00fc g\u00fc\u00e7l\u00fcd\u00fcr. Bir g\u00fcn \u00f6nce ba\u011flardan gelen \u00fcz\u00fcm salk\u0131mlar\u0131 kiliseye ta\u015f\u0131nm\u0131\u015ft\u0131r. Ertesi g\u00fcn ziyaret edilen mezarlarda ise o co\u011frafyada daha \u00f6nce ya\u015fam\u0131\u015f, ba\u011flar\u0131 i\u015flemi\u015f, mevsimleri ve yortular\u0131 ba\u015fka ku\u015faklarda ya\u015fam\u0131\u015f insanlar\u0131n hat\u0131ras\u0131 bulunur.<\/p>\n\n\n\n

Ermeni tarihi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde Merelots\u2019un bu boyutu daha da a\u011f\u0131rla\u015f\u0131r. Yirminci y\u00fczy\u0131l\u0131n b\u00fcy\u00fck k\u0131r\u0131lmalar\u0131 nedeniyle nice aile i\u00e7in atalar\u0131n\u0131n mezarlar\u0131 art\u0131k ziyaret edilebilir bir yerde de\u011fildir. B\u00f6yle durumlarda dua, aile anlat\u0131s\u0131, yemek, dil ve yortu kaybedilmi\u015f mezar\u0131n veya co\u011frafyan\u0131n yerini tutmaz; fakat onlara ula\u015fman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 durumlarda haf\u0131zan\u0131n ta\u015f\u0131y\u0131c\u0131lar\u0131na d\u00f6n\u00fc\u015febilir.<\/p>\n\n\n\n

Toprak yaln\u0131z \u00fcr\u00fcn vermez. Haf\u0131za da verir.<\/strong><\/p>\n\n\n\n

12. Ayn\u0131 Mevsimin \u0130ki Takvimi<\/h4>\n\n\n\n

A\u011fustos ortas\u0131nda Yunan d\u00fcnyas\u0131nda K\u00edmisi tis Theot\u00f3ku (\u039a\u03bf\u03af\u03bc\u03b7\u03c3\u03b9\u03c2 \u03c4\u03b7\u03c2 \u0398\u03b5\u03bf\u03c4\u03cc\u03ba\u03bf\u03c5) kutlan\u0131r. Ermeni Apostolik gelene\u011finde 15 A\u011fustos\u2019a en yak\u0131n pazar g\u00fcn\u00fc Surp Asdvadzadzin\u2019in Verapokhum\u2019u kutlan\u0131r; Badarak\u2019\u0131n ard\u0131ndan \u00fcz\u00fcm salk\u0131mlar\u0131 kutsan\u0131r ve cemaatle payla\u015f\u0131l\u0131r. Yortuyu izleyen Merelots ise ya\u015fayanlar\u0131n y\u00f6n\u00fcn\u00fc mezarl\u0131klara ve ge\u00e7mi\u015f ku\u015faklar\u0131n hat\u0131ras\u0131na \u00e7evirir.<\/p>\n\n\n\n

Takvimler ayn\u0131 de\u011fildir. Rit\u00fceller de ayn\u0131 de\u011fildir. Fakat ayn\u0131 mevsimde, birbirine yak\u0131n co\u011frafyalarda kutsal zaman\u0131n toprakla, \u00fcr\u00fcnle, yolculukla, toplulukla ve haf\u0131zayla kurdu\u011fu ili\u015fkiler yan yana geldi\u011finde dikkat \u00e7ekici bir anlam d\u00fcnyas\u0131 belirir.<\/p>\n\n\n\n

Navasard\u2019dan Khaghoghorhnek\u2019e uzanan kesintisiz bir soy a\u011fac\u0131 \u00e7izemiyoruz. \u00c7izmemiz de gerekmiyor. Anahit-Asdvadzadzin hatt\u0131nda ayn\u0131 toplumun dinsel d\u00f6n\u00fc\u015f\u00fcm\u00fc i\u00e7inde baz\u0131 kutsal i\u015flevlerin ve pratiklerin yeniden \u00f6rg\u00fctlenmesine ili\u015fkin daha g\u00fc\u00e7l\u00fc izlerle kar\u015f\u0131la\u015f\u0131yoruz. Eleusis\u2019te Demeter ile Panay\u00eda Mesospor\u00edtissa aras\u0131nda kutsal peyzaj\u0131n, tar\u0131msal \u00fcr\u00fcn\u00fcn ve halk haf\u0131zas\u0131n\u0131n \u00fcst \u00fcste bindi\u011fini, fakat aradaki y\u00fczy\u0131llar\u0131 birbirine ba\u011flayan kesintisiz rit\u00fcel zincirinin bulunmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Artemis-Theot\u00f3kos hatt\u0131nda ise antik senkretik ili\u015fkiler ve daha ge\u00e7 k\u00fclt\u00fcrel yeniden okumalar var; do\u011frudan k\u00fclt aktar\u0131m\u0131n\u0131 kan\u0131tlayacak tarihsel zemin \u00e7ok daha zay\u0131f.<\/p>\n\n\n\n

Demek ki k\u00fclt\u00fcrel haf\u0131za her yerde ayn\u0131 bi\u00e7imde \u00e7al\u0131\u015fmaz. Bazen bir i\u015flev yeni bir kutsal fig\u00fcr \u00e7evresinde yeniden \u00f6rg\u00fctlenir. Bazen bir mek\u00e2n kutsall\u0131\u011f\u0131n\u0131 ba\u015fka bir dinsel dil i\u00e7inde yeniden kazan\u0131r. Bazen yaln\u0131z mevsim, \u00fcr\u00fcn veya bir yer ad\u0131 ya\u015far. Bazen de tarihsel zincirin b\u00fcy\u00fck k\u0131sm\u0131 kaybolur ve geriye insanlar\u0131n hat\u0131rlad\u0131\u011f\u0131 birka\u00e7 kelime kal\u0131r.<\/p>\n\n\n\n

Ermeni ve Yunan geleneklerini yan yana getirmek, bunlar\u0131n ortak bir k\u00f6kenden geldi\u011fini kan\u0131tlamaya \u00e7al\u0131\u015fmak anlam\u0131na gelmez. Kar\u015f\u0131la\u015ft\u0131rman\u0131n de\u011feri, farkl\u0131 toplumlar\u0131n kutsal zaman\u0131 ya\u015fad\u0131klar\u0131 co\u011frafyaya, \u00fcr\u00fcne ve topluluk hayat\u0131na nas\u0131l yerle\u015ftirdiklerini g\u00f6rebilmektedir.<\/p>\n\n\n\n

Rit\u00fceller bazen ger\u00e7ekten kaybolur. Bazen de terc\u00fcme edilir.<\/strong><\/p>\n\n\n\n

Fakat her terc\u00fcmede oldu\u011fu gibi ne eski metnin tamam\u0131 korunur ne de yeni metin yaln\u0131z eskisinin kopyas\u0131d\u0131r. K\u00fclt\u00fcr se\u00e7er, unutur, d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ve yeniden adland\u0131r\u0131r.<\/p>\n\n\n\n

Bug\u00fcn bir Ermeni kilisesinde kutsanan \u00fcz\u00fcm salk\u0131m\u0131na yaln\u0131z bir dinsel t\u00f6renin nesnesi olarak bakarsak, onun \u00e7evresinde birikmi\u015f anlamlar\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fc g\u00f6remeyiz. O salk\u0131mda ba\u011f ve emek vard\u0131r. Mevsim ve Badarak vard\u0131r. Ya\u015fayan cemaat vard\u0131r. Ve ertesi g\u00fcn gidilen mezarl\u0131k, b\u00fct\u00fcn bunlar\u0131n i\u00e7ine ge\u00e7mi\u015f ku\u015faklar\u0131n hat\u0131ras\u0131n\u0131 da katar.<\/p>\n\n\n\n

A\u011fustos g\u00fcne\u015finde olgunla\u015fm\u0131\u015f, bir kilise avlusunda kutsanm\u0131\u015f tek bir \u00fcz\u00fcm salk\u0131m\u0131 yeter.<\/strong><\/p>\n\n\n\n

Son S\u00f6z<\/h4>\n\n\n\n

Bu yaz\u0131y\u0131 yazmak, bir Ermeni kasabas\u0131nda A\u011fustos gecesi bir da\u011f\u0131n \u00fczerinde yanan ate\u015fi izlemek gibiydi. \u00d6nce uzaktan g\u00f6r\u00fcnen k\u00fc\u00e7\u00fck bir \u0131\u015f\u0131kt\u0131. Yakla\u015ft\u0131k\u00e7a \u00e7evresindeki yollar\u0131, ba\u011flar\u0131, insanlar\u0131 ve ba\u015fka zamanlardan kalan izleri g\u00f6stermeye ba\u015flad\u0131.<\/p>\n\n\n\n

\u015eimdi geriye d\u00f6n\u00fcp bakt\u0131\u011f\u0131mda, o ate\u015fin nereden geldi\u011fini bildi\u011fimi s\u00f6yleyemem. Ama hangi sorular\u0131n etraf\u0131n\u0131 ayd\u0131nlatt\u0131\u011f\u0131n\u0131 art\u0131k daha iyi biliyorum.<\/p>\n\n\n\n

Ve belki de bu y\u00fczden, o ate\u015f i\u00e7imde bir yerde h\u00e2l\u00e2 yan\u0131yor.<\/em><\/p>\n\n\n\n

Katk\u0131 ve Te\u015fekk\u00fcr<\/h4>\n\n\n\n

Bu \u00e7al\u0131\u015fman\u0131n Ermeni kaynaklar\u0131yla ilgili b\u00f6l\u00fcm\u00fcn\u00fc geli\u015ftirmemde Hovsep Hayreni\u2019nin \u00f6nemli katk\u0131lar\u0131 oldu. \u0130lk taslakta bulunmayan Anahit-Asdvadzadzin hatt\u0131na dikkatimi \u00e7ekti; K. V. Melik-Pashayan, Sarkis Seropyan ve Anjela Teryan\u2019\u0131n ilgili sayfalar\u0131n\u0131 bulup benimle payla\u015ft\u0131; kaynaklar\u0131 birlikte tart\u0131\u015f\u0131rken Anahit-Asdvadzadzin ili\u015fkisinin farkl\u0131 k\u00fclt\u00fcrler aras\u0131ndaki basit bir paralellikten \u00e7ok, ayn\u0131 toplumun dinsel d\u00f6n\u00fc\u015f\u00fcm\u00fc i\u00e7inde ele al\u0131nmas\u0131 gerekti\u011fini vurgulad\u0131. Ayr\u0131ca Anahit-Artemis kar\u015f\u0131la\u015ft\u0131rmas\u0131 \u00fczerinden Efes\u2019te Artemis ile Meryem\/Theot\u00f3kos aras\u0131nda tarihsel bir ili\u015fki bulunup bulunmad\u0131\u011f\u0131n\u0131 ara\u015ft\u0131rma sorusu olarak a\u00e7t\u0131. Kaynak payla\u015f\u0131m\u0131, ele\u015ftirel uyar\u0131lar\u0131 ve \u00f6zellikle kendi ilk varsay\u0131mlar\u0131n\u0131 yeni kan\u0131t kar\u015f\u0131s\u0131nda d\u00fczeltme titizli\u011fi i\u00e7in kendisine te\u015fekk\u00fcr ederim. Yaz\u0131y\u0131 ortak imzayla yay\u0131mlamay\u0131 \u00f6nermi\u015f olsam da Hayreni buna gerek g\u00f6rmedi; katk\u0131lar\u0131n\u0131n hangi noktalarda bulundu\u011funun k\u0131saca belirtilmesinin yeterli olaca\u011f\u0131n\u0131 ifade etti.<\/p>\n\n\n\n

Notlar<\/h5>\n\n\n\n

1. <\/strong>Mother See of Holy Etchmiadzin, \u201cBlessing of the Grapes in the Mother See of Holy Etchmiadzin,\u201d 18 A\u011fustos 2003.<\/p>\n\n\n\n

2. <\/strong>Sarkis Seropyan, Cang\u00fcl\u00fcm Anahit ve Kazben: Ermeni Tanr\u0131lar\u0131 Konu\u015fuyor (\u0130stanbul: Belge Yay\u0131nlar\u0131, 2003), \u00f6zellikle s. 60 ve 99-100.<\/p>\n\n\n\n

3. <\/strong>Mardiros H. Ananikian, \u201cArmenian,\u201d The Mythology of All Races, c. 7, Armenian and African, ed. J. A. MacCulloch (Boston: Marshall Jones Company, 1925).<\/p>\n\n\n\n

4. <\/strong>Hovsep Hayreni, Yukar\u0131 F\u0131rat Ermenileri 1915 ve Dersim (\u0130stanbul: Belge Yay\u0131nlar\u0131, ilk bask\u0131 Aral\u0131k 2015), \u00f6zellikle s. 31 vd.; ayr\u0131ca Hovsep Hayreni ile makale yazar\u0131 aras\u0131nda bu \u00e7al\u0131\u015fma kapsam\u0131nda yap\u0131lan g\u00f6r\u00fc\u015fme ve yaz\u0131\u015fmalar, A\u011fustos 2026 (yazar\u0131n \u00f6zel ar\u015fivi). Bundan sonraki notlarda bu \u00f6zel kaynak k\u0131saca \u201cHayreni\u2013Eri\u015fmi\u015f, g\u00f6r\u00fc\u015fme ve yaz\u0131\u015fmalar\u201d olarak an\u0131lacakt\u0131r.<\/p>\n\n\n\n

5. <\/strong>Agathangelos\u2019a atfedilen Patmutiun Hayots bu a\u015famada K. V. Melik-Pashayan ve Anjela Teryan \u00fczerinden izlenmi\u015ftir. K. V. Melik-Pashayan, Anahit ditsuhu pashtamunke (\u0531\u0576\u0561\u0570\u056b\u057f \u0564\u056b\u0581\u0578\u0582\u0570\u0578\u0582 \u057a\u0561\u0577\u057f\u0561\u0574\u0578\u0582\u0576\u0584\u0568 \/ Anahit Tanr\u0131\u00e7as\u0131 K\u00fclt\u00fc) (Yerevan: Armenian SSR Academy, 1963), \u00f6zellikle s. 138-151; Anjela Teryan, Hayots hnaguyn astvatsnere (\u0540\u0561\u0575\u0578\u0581 \u0570\u0576\u0561\u0563\u0578\u0582\u0575\u0576 \u0561\u057d\u057f\u057e\u0561\u056e\u0576\u0565\u0580\u0568 \/ Kadim Ermeni Tanr\u0131lar\u0131) (Yerevan, 2017), s. 99-111.<\/p>\n\n\n\n

6. <\/strong>Hayreni\u2013Eri\u015fmi\u015f, g\u00f6r\u00fc\u015fme ve yaz\u0131\u015fmalar, A\u011fustos 2026; Do\u011fan Kaplan, \u201cAlevilere At\u0131lan \u2018Mum S\u00f6nd\u00fc\u2019 \u0130ftiras\u0131n\u0131n Tarihsel K\u00f6kenleri \u00dczerine,\u201d H\u00fcnk\u00e2r Alevilik Bekta\u015filik Akademik Ara\u015ft\u0131rmalar Dergisi 1\/2 (2014): 41-53.<\/p>\n\n\n\n

7. <\/strong>Strabon, Geographika XI.14.16; Hovsep Hayreni, Yukar\u0131 F\u0131rat Ermenileri 1915 ve Dersim, s. 31-35.<\/p>\n\n\n\n

8. <\/strong>Anjela Teryan, Hayots hnaguyn astvatsnere, ilgili Anahit b\u00f6l\u00fcm\u00fc; Teryan\u2019\u0131n aktard\u0131\u011f\u0131 Plutarkhos kaynak zinciri; K. V. Melik-Pashayan, s. 146-147.<\/p>\n\n\n\n

9. <\/strong>Anjela Teryan, s. 104-107.<\/p>\n\n\n\n

10. <\/strong>K. V. Melik-Pashayan, s. 135-151, \u00f6zellikle s. 135-137 ve 151.<\/p>\n\n\n\n

11.<\/strong> K. V. Melik-Pashayan, s. 152; Hayreni\u2013Eri\u015fmi\u015f, ki\u015fisel g\u00f6r\u00fc\u015fme ve yaz\u0131\u015fmalar, A\u011fustos 2026.<\/p>\n\n\n\n

12. <\/strong>Hayreni\u2013Eri\u015fmi\u015f, g\u00f6r\u00fc\u015fme ve yaz\u0131\u015fmalar, A\u011fustos 2026.<\/p>\n\n\n\n

13. <\/strong>Hayreni\u2013Eri\u015fmi\u015f, ki\u015fisel g\u00f6r\u00fc\u015fme ve yaz\u0131\u015fmalar, A\u011fustos 2026.<\/p>\n\n\n\n

14. <\/strong>Hovsep Hayreni, Yukar\u0131 F\u0131rat Ermenileri 1915 ve Dersim, s. 34-35; Hayreni\u2019nin K. Hala\u00e7yan\u2019dan aktard\u0131\u011f\u0131 Dersim etnografik malzemesi.<\/p>\n\n\n\n

15. <\/strong>Hrant Dink Vakf\u0131, \u201cS\u00f6zl\u00fc Tarih\u2019ten \u00fcz\u00fcm ve Asdvadzadzin,\u201d Tarih Program\u0131.<\/p>\n\n\n\n

16. <\/strong>Hayreni\u2013Eri\u015fmi\u015f, g\u00f6r\u00fc\u015fme ve yaz\u0131\u015fmalar, A\u011fustos 2026.<\/p>\n\n\n\n

17. <\/strong>Dimitrios V. Tzerpos, \u201c\u0397 \u039f\u03c1\u03b8\u03cc\u03b4\u03bf\u03be\u03b7 \u03bb\u03b1\u03c4\u03c1\u03b5\u03af\u03b1 \u03c3\u03c4\u03b1 \u03ae\u03b8\u03b7 \u03ba\u03b1\u03b9 \u03ad\u03b8\u03b9\u03bc\u03b1 \u03c4\u03bf\u03c5 \u03b5\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03bf\u03cd \u03bb\u03b1\u03bf\u03cd,\u201d \u03a3\u03a4\u0384 \u03a0\u03b1\u03bd\u03b5\u03bb\u03bb\u03ae\u03bd\u03b9\u03bf \u039b\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03b9\u03ba\u03cc \u03a3\u03c5\u03bc\u03c0\u03cc\u03c3\u03b9\u03bf (Atina, 20-23 Eyl\u00fcl 2004).<\/p>\n\n\n\n

18. <\/strong>Greek Orthodox Archdiocese of America, \u201cBlessing of Grapes on the Sixth of August,\u201d The Divine Liturgy of Saint Basil the Great, Prayer & Worship Resources.<\/p>\n\n\n\n

19. <\/strong>I Eleusis 28a \/ IG I\u00b3 78a; Kevin Clinton, Eleusis: The Inscriptions on Stone. Documents of the Sanctuary of the Two Goddesses and Public Documents of the Deme (Athens: Archaeological Society at Athens, 2005).<\/p>\n\n\n\n

20. <\/strong>Yunanistan K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131, Somut Olmayan K\u00fclt\u00fcrel Miras Ulusal Envanteri, \u201c\u03a0\u03b1\u03bd\u03b1\u03b3\u03af\u03b1 \u039c\u03b5\u03c3\u03bf\u03c3\u03c0\u03bf\u03c1\u03af\u03c4\u03b9\u03c3\u03c3\u03b1 \u03c3\u03c4\u03b7\u03bd \u0395\u03bb\u03b5\u03c5\u03c3\u03af\u03bd\u03b1, \u0395\u03bf\u03c1\u03c4\u03ae \u03c4\u03b7\u03c2 \u03a0\u03b1\u03bd\u03b1\u03b3\u03af\u03c4\u03c3\u03b1\u03c2 \u03c3\u03c4\u03b1 \u2018\u0391\u03c1\u03c7\u03b1\u03af\u03b1\u2019\u201d; ayr\u0131ca \u0395\u03c6\u03bf\u03c1\u03b5\u03af\u03b1 \u0391\u03c1\u03c7\u03b1\u03b9\u03bf\u03c4\u03ae\u03c4\u03c9\u03bd \u0394\u03c5\u03c4\u03b9\u03ba\u03ae\u03c2 \u0391\u03c4\u03c4\u03b9\u03ba\u03ae\u03c2\u2019nin Eleusis ve Panay\u00eda Mesospor\u00edtissa\u2019ya ili\u015fkin resm\u00ee arkeolojik kay\u0131tlar\u0131.<\/p>\n\n\n\n

21. <\/strong>Michael B. Cosmopoulos, \u201cCult, Continuity, and Social Memory: Mycenaean Eleusis and the Transition to the Early Iron Age,\u201d American Journal of Archaeology 118\/3 (2014): 401-427, DOI: 10.3764\/aja.118.3.0401.<\/p>\n\n\n\n

22. <\/strong>Hayreni\u2013Eri\u015fmi\u015f, g\u00f6r\u00fc\u015fme ve yaz\u0131\u015fmalar, A\u011fustos 2026.<\/p>\n\n\n\n

23. <\/strong>Pausanias, Periegesis III.16.8 (\u201cArtemis Anaitis\u201d); ayr\u0131ca Lydia\u2019daki \u201c\u039c\u03b5\u03b3\u03ac\u03bb\u03b7 \u1f0c\u03c1\u03c4\u03b5\u03bc\u03b9\u03c2 \u0391\u03bd\u03b1\u03b5\u03b9\u03c4\u03b9\u03c2\u201d yaz\u0131t\u0131 ve Encyclopaedia Iranica, \u201cAn\u0101h\u012bd ii. The Cult and Its Diffusion.\u201d<\/p>\n\n\n\n

24. <\/strong>\u03a0\u03c1\u03b1\u03ba\u03c4\u03b9\u03ba\u03ac \u03c4\u03b7\u03c2 \u0393\u0384 \u039f\u03b9\u03ba\u03bf\u03c5\u03bc\u03b5\u03bd\u03b9\u03ba\u03ae\u03c2 \u03a3\u03c5\u03bd\u03cc\u03b4\u03bf\u03c5 (Efes, 431); Georgios N. Filias, \u039f\u03b9 \u0398\u03b5\u03bf\u03bc\u03b7\u03c4\u03bf\u03c1\u03b9\u03ba\u03ad\u03c2 \u0395\u03bf\u03c1\u03c4\u03ad\u03c2 \u03c3\u03c4\u03b7 \u039b\u03b1\u03c4\u03c1\u03b5\u03af\u03b1 \u03c4\u03b7\u03c2 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1\u03c2 (Atina: Grigori, 2002); Konstantinos Vliagkoftis, \u201c\u0397 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03bb\u03bf\u03b3\u03af\u03b1 \u03c4\u03bf\u03c5 \u0391\u03b3\u03af\u03bf\u03c5 \u039a\u03c5\u03c1\u03af\u03bb\u03bb\u03bf\u03c5 \u0391\u03bb\u03b5\u03be\u03b1\u03bd\u03b4\u03c1\u03b5\u03af\u03b1\u03c2 \u03bc\u03b5 \u03b2\u03ac\u03c3\u03b7 \u03c4\u03b1 \u03ba\u03b5\u03af\u03bc\u03b5\u03bd\u03ac \u03c4\u03bf\u03c5 \u03c0\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1\u03c7\u03c9\u03c1\u03bf\u03cd\u03bd\u03c4\u03b1\u03b9 \u03c3\u03c4\u03b1 \u03c0\u03c1\u03b1\u03ba\u03c4\u03b9\u03ba\u03ac \u03c4\u03b7\u03c2 \u0393\u0384 \u039f\u03b9\u03ba\u03bf\u03c5\u03bc\u03b5\u03bd\u03b9\u03ba\u03ae\u03c2 \u03a3\u03c5\u03bd\u03cc\u03b4\u03bf\u03c5,\u201d doktora tezi, Aristotle University of Thessaloniki, 2002, DOI: 10.12681\/eadd\/20192.<\/p>\n\n\n\n

25. <\/strong>Marco Merlini, \u201cThe Pagan Artemis in the Virgin Mary Salutation at Great Lavra, Mount Athos,\u201d Journal of Archaeomythology 7 (2011): 106-180.<\/p>\n\n\n\n

Kaynak\u00e7a<\/strong><\/p>\n\n\n\n

Ananikian, Mardiros H. \u201cArmenian.\u201d In The Mythology of All Races, vol. 7, Armenian and African. Edited by J. A. MacCulloch. Boston: Marshall Jones Company, 1925.<\/p>\n\n\n\n

Clinton, Kevin. Eleusis: The Inscriptions on Stone. Documents of the Sanctuary of the Two Goddesses and Public Documents of the Deme. Athens: Archaeological Society at Athens, 2005.<\/p>\n\n\n\n

Cosmopoulos, Michael B. \u201cCult, Continuity, and Social Memory: Mycenaean Eleusis and the Transition to the Early Iron Age.\u201d American Journal of Archaeology 118\/3 (2014): 401-427. DOI: 10.3764\/aja.118.3.0401.<\/p>\n\n\n\n

Filias, Georgios N. \u039f\u03b9 \u0398\u03b5\u03bf\u03bc\u03b7\u03c4\u03bf\u03c1\u03b9\u03ba\u03ad\u03c2 \u0395\u03bf\u03c1\u03c4\u03ad\u03c2 \u03c3\u03c4\u03b7 \u039b\u03b1\u03c4\u03c1\u03b5\u03af\u03b1 \u03c4\u03b7\u03c2 \u0395\u03ba\u03ba\u03bb\u03b7\u03c3\u03af\u03b1\u03c2. Atina: Grigori, 2002.<\/p>\n\n\n\n

Greek Orthodox Archdiocese of America. \u201cBlessing of Grapes on the Sixth of August.\u201d In The Divine Liturgy of Saint Basil the Great, Prayer & Worship Resources.<\/p>\n\n\n\n

Hayreni, Hovsep. Yukar\u0131 F\u0131rat Ermenileri 1915 ve Dersim. \u0130stanbul: Belge Yay\u0131nlar\u0131, 2015.<\/p>\n\n\n\n

Hrant Dink Vakf\u0131. \u201cS\u00f6zl\u00fc Tarih\u2019ten \u00fcz\u00fcm ve Asdvadzadzin.\u201d Tarih Program\u0131.<\/p>\n\n\n\n

Kaplan, Do\u011fan. \u201cAlevilere At\u0131lan \u2018Mum S\u00f6nd\u00fc\u2019 \u0130ftiras\u0131n\u0131n Tarihsel K\u00f6kenleri \u00dczerine.\u201d H\u00fcnk\u00e2r Alevilik Bekta\u015filik Akademik Ara\u015ft\u0131rmalar Dergisi 1\/2 (2014): 41-53.<\/p>\n\n\n\n

Melik-Pashayan, K. V. Anahit ditsuhu pashtamunke (\u0531\u0576\u0561\u0570\u056b\u057f \u0564\u056b\u0581\u0578\u0582\u0570\u0578\u0582 \u057a\u0561\u0577\u057f\u0561\u0574\u0578\u0582\u0576\u0584\u0568). Yerevan: Armenian SSR Academy, 1963.<\/p>\n\n\n\n

Merlini, Marco. \u201cThe Pagan Artemis in the Virgin Mary Salutation at Great Lavra, Mount Athos.\u201d Journal of Archaeomythology 7 (2011): 106-180.<\/p>\n\n\n\n

Mother See of Holy Etchmiadzin. \u201cBlessing of the Grapes in the Mother See of Holy Etchmiadzin.\u201d 18 A\u011fustos 2003.<\/p>\n\n\n\n

Pausanias. Periegesis III.16.8.<\/p>\n\n\n\n

Polymerou-Kamilaki, Aikaterini. \u201c\u0391\u03c0\u03cc \u03c4\u03b7\u03bd \u03c0\u03b1\u03bd\u03c3\u03c0\u03b5\u03c1\u03bc\u03af\u03b1 \u03c4\u03c9\u03bd \u0391\u03c1\u03c7\u03b1\u03af\u03c9\u03bd \u0391\u03b8\u03b7\u03bd\u03b1\u03af\u03c9\u03bd \u03c3\u03c4\u03b1 \u03c6\u03b8\u03b9\u03bd\u03bf\u03c0\u03c9\u03c1\u03b9\u03bd\u03ac \u2018\u03c0\u03bf\u03bb\u03c5\u03c3\u03c0\u03cc\u03c1\u03b9\u03b1\u2019 \u03c4\u03c9\u03bd \u039d\u03b5\u03bf\u03b5\u03bb\u03bb\u03ae\u03bd\u03c9\u03bd.\u201d Atina Akademisi Yunan Folkloru Ara\u015ft\u0131rma Merkezi, 2003.<\/p>\n\n\n\n

Seropyan, Sarkis. Cang\u00fcl\u00fcm Anahit ve Kazben: Ermeni Tanr\u0131lar\u0131 Konu\u015fuyor. \u0130stanbul: Belge Yay\u0131nlar\u0131, 2003.<\/p>\n\n\n\n

Strabon. Geographika XI.14.16.<\/p>\n\n\n\n

Teryan, Anjela. Hayots hnaguyn astvatsnere (\u0540\u0561\u0575\u0578\u0581 \u0570\u0576\u0561\u0563\u0578\u0582\u0575\u0576 \u0561\u057d\u057f\u057e\u0561\u056e\u0576\u0565\u0580\u0568). Yerevan, 2017.<\/p>\n\n\n\n

Tzerpos, Dimitrios V. \u201c\u0397 \u039f\u03c1\u03b8\u03cc\u03b4\u03bf\u03be\u03b7 \u03bb\u03b1\u03c4\u03c1\u03b5\u03af\u03b1 \u03c3\u03c4\u03b1 \u03ae\u03b8\u03b7 \u03ba\u03b1\u03b9 \u03ad\u03b8\u03b9\u03bc\u03b1 \u03c4\u03bf\u03c5 \u03b5\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03bf\u03cd \u03bb\u03b1\u03bf\u03cd.\u201d \u03a3\u03a4\u0384 \u03a0\u03b1\u03bd\u03b5\u03bb\u03bb\u03ae\u03bd\u03b9\u03bf \u039b\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u03b9\u03ba\u03cc \u03a3\u03c5\u03bc\u03c0\u03cc\u03c3\u03b9\u03bf. Atina, 20-23 Eyl\u00fcl 2004.<\/p>\n\n\n\n

Vliagkoftis, Konstantinos. \u201c\u0397 \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03bb\u03bf\u03b3\u03af\u03b1 \u03c4\u03bf\u03c5 \u0391\u03b3\u03af\u03bf\u03c5 \u039a\u03c5\u03c1\u03af\u03bb\u03bb\u03bf\u03c5 \u0391\u03bb\u03b5\u03be\u03b1\u03bd\u03b4\u03c1\u03b5\u03af\u03b1\u03c2 \u03bc\u03b5 \u03b2\u03ac\u03c3\u03b7 \u03c4\u03b1 \u03ba\u03b5\u03af\u03bc\u03b5\u03bd\u03ac \u03c4\u03bf\u03c5 \u03c0\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1\u03c7\u03c9\u03c1\u03bf\u03cd\u03bd\u03c4\u03b1\u03b9 \u03c3\u03c4\u03b1 \u03c0\u03c1\u03b1\u03ba\u03c4\u03b9\u03ba\u03ac \u03c4\u03b7\u03c2 \u0393\u0384 \u039f\u03b9\u03ba\u03bf\u03c5\u03bc\u03b5\u03bd\u03b9\u03ba\u03ae\u03c2 \u03a3\u03c5\u03bd\u03cc\u03b4\u03bf\u03c5.\u201d Doktora tezi, Aristotle University of Thessaloniki, 2002. DOI: 10.12681\/eadd\/20192.<\/p>\n\n\n\n

Yunanistan K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131. \u201c\u03a0\u03b1\u03bd\u03b1\u03b3\u03af\u03b1 \u039c\u03b5\u03c3\u03bf\u03c3\u03c0\u03bf\u03c1\u03af\u03c4\u03b9\u03c3\u03c3\u03b1 \u03c3\u03c4\u03b7\u03bd \u0395\u03bb\u03b5\u03c5\u03c3\u03af\u03bd\u03b1, \u0395\u03bf\u03c1\u03c4\u03ae \u03c4\u03b7\u03c2 \u03a0\u03b1\u03bd\u03b1\u03b3\u03af\u03c4\u03c3\u03b1\u03c2 \u03c3\u03c4\u03b1 \u2018\u0391\u03c1\u03c7\u03b1\u03af\u03b1\u2019.\u201d Somut Olmayan K\u00fclt\u00fcrel Miras Ulusal Envanteri.<\/p>\n\n\n\n

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Nurnisa Eri\u015fmi\u015f: Bir \u00dcz\u00fcm Salk\u0131m\u0131nda Sakl\u0131 Haf\u0131za<\/a><\/blockquote>