Basat'ın Tepegöz'ü Öldürdüğü Destan'ın Yeni Bir Yorumu Üzerine
Küçük Resim Yok
Tarih
2015
Yazarlar
Dergi Başlığı
Dergi ISSN
Cilt Başlığı
Yayıncı
Erişim Hakkı
info:eu-repo/semantics/openAccess
Özet
Bu makale Tepegöz ve eylemlerinin Basat'ın iç gerçekliğinin ve bilinçlenme/ uslanma sürecinin eylemsel karşılığını yansıttığı görüşünü paylaşmak üzere hazırlanmıştır. Bu bağlamda Tepegöz'ü önce tasavvufi anlamdaki nefsin simgesi olarak kabul ediyoruz. Yani Tepegöz de Basat'ın kontrol edilemez nefsi ve ihtirasını simgeler. Dayandığımız gerekçe ise; a) Tepegöz'ün bastırılamayan, dizginlenemeyen nefsin bir sonucu olarak dünyaya gelmiş olması; b) Hikâyede saldırgan, obur, kurnaz ve dokunulmaz olarak karşımıza çıkmasıdır. Bilindiği gibi, nefsin doğasında yııtıcıIık/ vahşi/ik, hayvanlık, şeytanlık ve tanrılık vardır. Nefisteki düşmanlık ve saldırganlığın kaynağı yııtıcılık, oburiuğun ve hırsın kaynağı hayvanlık, hiIekârIığın ve kurnazlığın kaynağı şeytanlık, büyüklenme ve her şeye tek başına hükmetme arzusunun kaynağı tanrılıktır. Tepegöz nefsin bütün niteliklerini üzerinde taşımaktadır. Mutasavvıflar nefsi köpek, tilki, domuz, yılan ve ejderhaya benzetmiş/erdir. Şu hâlde, burada nefis= ejderha: Tepegöz koşutluğu söz konusu olmaktadır. Dolayısıyla, bize göre, Tepegöz nefsin bedenleştirilmiş biçimi ya da görünümüdür. Basat içindeki karşı konmaz nefis ve ihtirası ancak Islam inancıyla yenmeyi başarmış, vahşi hayvani boyutunu terk edip insani boyuta geçmiş, medenileşmiştir. Bu bakış açısının Mundy'nin söz konusu hikâyede tespit ettiği mantıksız/ık, tutarsızlık ve kopukluk/arın, Korkmaz'ın "nedensellik ilkesinin ihmal ve ihlal edildiği yegâne anlatı kusuru" olarak ifade ettiği durumun açıklanmasında daha sağlam bir zemin sağlayacağı kanaatindeyiz.
This investigation has been made to share the views about the reflection of Tepegoz and its behavior on actual counterpart of Basat's inner reality and for-- mation/ settling down duration. In this context we firstly take Tepegoz as the symbol of mystical self. That is, Tepegoz symbolizes Basat's uncontrollable self and passion. And the justification we base on is; a) Tepegoz was born as result of irresistible and unrestrainable passion; b) He appears on the story as an ag-- gressor, glutton, st and untouchable creature. As its known the self has in its character rapacity/ brutality, beastliness, satanity and divinity. The source of hostility and aggression is rapacity, the source of glutton and ambition is beast/iness, the source of trickery and slyness is satanity, the source of vapourings and domination by oneself is divinity in self (soul). Tepeyoz carries all the characteristic features of self in itself. Sufis have compared the self with dog, fox, pig, snake and dragon. In this case, here the self is taken as: self= dragon: Tepeyoz paral-- lels. Therefore, we consider as Tepeyoz is the inspirited form or reflection of the self. Basat was able to overcome the uncontrolled and irresistible self and passion in himself only with the help of İslam faith, has left his brutal, beastful self and become more human and civil. We are convinced that, this point of view will be more sturdy foundation for the irrationalities, inconsistencies and disconnections identified by Mundy in the above mentioned story and the explanation of the case which has been expressed by Korkmaz as: 'the only narrative defect where the casualty principle has been neglected and breached'.
This investigation has been made to share the views about the reflection of Tepegoz and its behavior on actual counterpart of Basat's inner reality and for-- mation/ settling down duration. In this context we firstly take Tepegoz as the symbol of mystical self. That is, Tepegoz symbolizes Basat's uncontrollable self and passion. And the justification we base on is; a) Tepegoz was born as result of irresistible and unrestrainable passion; b) He appears on the story as an ag-- gressor, glutton, st and untouchable creature. As its known the self has in its character rapacity/ brutality, beastliness, satanity and divinity. The source of hostility and aggression is rapacity, the source of glutton and ambition is beast/iness, the source of trickery and slyness is satanity, the source of vapourings and domination by oneself is divinity in self (soul). Tepeyoz carries all the characteristic features of self in itself. Sufis have compared the self with dog, fox, pig, snake and dragon. In this case, here the self is taken as: self= dragon: Tepeyoz paral-- lels. Therefore, we consider as Tepeyoz is the inspirited form or reflection of the self. Basat was able to overcome the uncontrolled and irresistible self and passion in himself only with the help of İslam faith, has left his brutal, beastful self and become more human and civil. We are convinced that, this point of view will be more sturdy foundation for the irrationalities, inconsistencies and disconnections identified by Mundy in the above mentioned story and the explanation of the case which has been expressed by Korkmaz as: 'the only narrative defect where the casualty principle has been neglected and breached'.
Açıklama
Anahtar Kelimeler
Kültürel Çalışmalar
Kaynak
Türk Dünyası İncelemeleri Dergisi
WoS Q Değeri
Scopus Q Değeri
Cilt
15
Sayı
2
