Uygur Destan\u0131’n\u0131n elimizde T\u00fcrk\u00e7e, manzum par\u00e7alar\u0131 yoktur. Destan, \u00c7in ve \u00ceran kaynaklar\u0131nda, de\u011fi\u015fik iki rivayet halinde yaz\u0131l\u0131d\u0131r. Buraya al\u0131nan metin her iki rivayetten se\u00e7ilmi\u015f baz\u0131 par\u00e7alar\u0131n birbirini b\u00fct\u00fcnlemesiyle meydana gelmi\u015ftir. Metnin baz\u0131 yerleri k\u0131salt\u0131lm\u0131\u015f baz\u0131 yerleri de a\u00e7\u0131klanarak yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Destanda, gerek inan\u0131\u015f, gerek halk felsefesi; toprak, vatan anlay\u0131\u015f\u0131 ve devlet id\u00e2resi bak\u0131m\u0131ndan m\u00e2n\u00e2l\u0131 \u00e7izgiler vard\u0131r. Milletce bir Tanr\u0131 kurd’un \u00e7ocu\u011fu olma inanc\u0131, Uygur dest\u00e2n\u0131nda da g\u00f6r\u00fcl\u00fcr. Bir a\u011fa\u00e7 kovu\u011funda, nurdan do\u011fan \u00e7ocuklar, halka Tanr\u0131 taraf\u0131ndan h\u00e2kan g\u00f6nderilmi\u015ftir. Fakat Tanr\u0131 \u00e7ocu\u011fu olmak, yurt id\u00e2resinde gev\u015fememek i\u00e7in k\u00e2fi de\u011fildir.<\/p>\n\n\n\n
Destandaki halk r\u00fbhu, bir h\u00fck\u00fcmdar\u0131n, bir d\u00fc\u015fman prensesi i\u00e7in vatandan, hatta en k\u00fc\u00e7\u00fck bir ta\u015f par\u00e7as\u0131 vermesine raz\u0131 olmuyor. Vatandan par\u00e7a verme\u011fe kalkmak, zamanla, b\u00fct\u00fcn yurdu yok eden; u\u011fursuz bir ba\u015flang\u0131\u00e7 say\u0131l\u0131yor.<\/p>\n\n\n\n
Millet d\u00fc\u015f\u00fcn\u00fcyor ki, devlet, kendi sava\u015f g\u00fcc\u00fcne g\u00fcvendik\u00e7e sa\u011flamd\u0131r. Sava\u015f olmas\u0131n diye d\u00fc\u015fmandan k\u0131z istemek, ya\u015fama ve m\u00fcdafaa g\u00fcc\u00fcn\u00fc kaybetmektir.<\/p>\n\n\n\n
*<\/p>\n\n\n\n
Yukar\u0131daki metin daha \u00e7ok \u00c7in kayna\u011f\u0131ndaki riv\u00e2yete uyularak yaz\u0131lm\u0131\u015ft\u0131r. \u00ceran kayna\u011f\u0131ndaki riv\u00e2yetin yukar\u0131daki metinden ayr\u0131lan taraflar\u0131 \u015funlard\u0131r:<\/p>\n\n\n\n
\u00ceran riv\u00e2yetine g\u00f6re \u201cTu\u011fla ve Selenge \u0131rmaklar\u0131n\u0131n birle\u015fti\u011fi yerde bir f\u0131nd\u0131k a\u011fac\u0131 ile bir kay\u0131n a\u011fac\u0131 vard\u0131. Uygurlara, Tanr\u0131’n\u0131n yollad\u0131\u011f\u0131 \u00e7ocuklar bir a\u011fa\u00e7 karn\u0131nda de\u011fil, bu \u201c\u0130ki a\u011fa\u00e7\u201d aras\u0131nda beliren ve kabaran bir da\u011f\u0131n kendi kendine yar\u0131lmas\u0131yle a\u00e7\u0131lan be\u015f odac\u0131kta bulundular.\u201d<\/p>\n\n\n\n
Bu be\u015f \u00e7ocu\u011fun adlar\u0131, \u00ceran riv\u00e2yetinde bir bir yaz\u0131lm\u0131\u015f ve en ak\u0131ll\u0131lar\u0131 olan Bugu’nun halk taraf\u0131ndan h\u00e2kan se\u00e7ildi\u011fi anlat\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
\u00c7in riv\u00e2yetindeki Kutlu Kaya’n\u0131n yerini \u0130ran riv\u00e2yetinde f\u0131st\u0131k \u015feklinde bir ta\u015f alm\u0131\u015ft\u0131r. Bu ta\u015f, Bugu Han’a, r\u00fcy\u00e2s\u0131na giren ak sakall\u0131, ak de\u011fnekli bir ihtiyar taraf\u0131ndan verilir. \u0130htiyar, Bugu Han’a \u201cBu ta\u015f\u0131 saklad\u0131\u011f\u0131n m\u00fcddet\u00e7e d\u00fcnyan\u0131n d\u00f6rt buca\u011f\u0131na h\u00e2kim olacaks\u0131n.\u201d der.<\/p>\n\n\n\n
\u00ceran rivayetinde ayr\u0131ca Bugu Han’a Tanr\u0131 taraf\u0131ndan verilmi\u015f \u00fc\u00e7 karga vard\u0131r. Bu kargalar, h\u00e2kana memlekette olup bitenleri haber verirler. (Bir h\u00e2kan\u0131n yurddaki vak’alardan g\u00fcn\u00fc g\u00fcn\u00fcne haberd\u00e2r olmas\u0131 l\u00fcz\u00fbmunu d\u00fc\u015f\u00fcnd\u00fcr\u00fcrler.)<\/p>\n\n\n\n
Nih\u00e2yet \u00ceran riv\u00e2yetinde Bugu Han’\u0131n r\u00fcy\u00e2s\u0131na girerek ona t\u00e2limat getiren il\u00e2hi bir k\u0131z vard\u0131r ki bu , riv\u00e2yette, di\u011fer g\u00fczel bir destan ve inan\u0131\u015f unsurudur.<\/p>\n\n\n\n
N. S\u00e2mi BANARLI, Resimli T\u00fcrk Edebiyat Dergisi 2001;s:29<\/p>\n","protected":false},"excerpt":{"rendered":"
Uygur Destan\u0131’n\u0131n elimizde T\u00fcrk\u00e7e, manzum par\u00e7alar\u0131 yoktur. Destan, \u00c7in ve \u00ceran kaynaklar\u0131nda, de\u011fi\u015fik iki rivayet halinde yaz\u0131l\u0131d\u0131r. Buraya al\u0131nan metin<\/p>\n","protected":false},"author":1,"featured_media":1171,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[4],"tags":[137,266,339,590,591,594,598,599,666,741,742,810],"_links":{"self":[{"href":"http:\/\/www.nihatsamibanarli.com\/index.php\/wp-json\/wp\/v2\/posts\/1169"}],"collection":[{"href":"http:\/\/www.nihatsamibanarli.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/www.nihatsamibanarli.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/www.nihatsamibanarli.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/www.nihatsamibanarli.com\/index.php\/wp-json\/wp\/v2\/comments?post=1169"}],"version-history":[{"count":0,"href":"http:\/\/www.nihatsamibanarli.com\/index.php\/wp-json\/wp\/v2\/posts\/1169\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/www.nihatsamibanarli.com\/index.php\/wp-json\/wp\/v2\/media\/1171"}],"wp:attachment":[{"href":"http:\/\/www.nihatsamibanarli.com\/index.php\/wp-json\/wp\/v2\/media?parent=1169"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/www.nihatsamibanarli.com\/index.php\/wp-json\/wp\/v2\/categories?post=1169"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/www.nihatsamibanarli.com\/index.php\/wp-json\/wp\/v2\/tags?post=1169"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}