Tar\u0131m ve hayvanc\u0131l\u0131k yerle\u015fik ya\u015fama paralel geli\u015fmi\u015f toplumsall\u0131\u011f\u0131n temel \u00fcretim bi\u00e7imi ve tek beslenme kayna\u011f\u0131d\u0131r. Tar\u0131m ve hayvanc\u0131l\u0131k yapmamak kendini ba\u015ftan a\u00e7l\u0131\u011fa mahkum etmektir. \u00d6nderlik Urfa Savunmas\u0131nda Kutsall\u0131k kelimesi S\u00fcmerce “kauta’dan gelmekte ve ‘g\u0131da’ anlam\u0131na kar\u015f\u0131l\u0131k d\u00fc\u015fmektedir. G\u0131da da tar\u0131mdan ve hayvanc\u0131l\u0131ktan elde edilen, yararl\u0131 olan her \u015feydir. G\u0131da, insanl\u0131\u011f\u0131n ba\u015flang\u0131c\u0131nda hep b\u00fcy\u00fcleyici gelmi\u015ftir. \u00c7\u00fcnk\u00fc insanl\u0131k onunla ya\u015fam\u0131n\u0131 devam ettirmektedir. Ya\u015famdan daha de\u011ferli bir nesne olmad\u0131\u011f\u0131na g\u00f6re, onu m\u00fcmk\u00fcn k\u0131lan g\u0131dadan daha de\u011ferli bir nesne de olamaz. T\u00fcm insanl\u0131k i\u00e7in en b\u00fcy\u00fck de\u011ferlilik arz eden her \u015fey y\u00fcceltilmekte, tabula\u015ft\u0131r\u0131lmakta ve ilahla\u015ft\u0131r\u0131lmakta, yani kutsalla\u015ft\u0131r\u0131lmaktad\u0131r. Kutsall\u0131k, insanl\u0131\u011f\u0131 s\u00fcrd\u00fcren en \u00f6nemli \u015feylere ve nesnelere yak\u0131\u015ft\u0131r\u0131lan kimlik olmaktad\u0131r. \u0130nsanl\u0131\u011f\u0131n s\u00fcrd\u00fcr\u00fclmesinde g\u0131da en de\u011ferli nesne oldu\u011funa g\u00f6re, kutsall\u0131\u011f\u0131n ta kendisi olarak alg\u0131lanmas\u0131 son derece anla\u015f\u0131l\u0131r bir husustur.” Tespitinde bulunmaktad\u0131r. Toplumsal var olu\u015fun\u00a0 bu temel kanundand\u0131r ki tar\u0131m ve hayvanc\u0131l\u0131\u011f\u0131n geli\u015fti\u011fi co\u011frafyalar, g\u0131dan\u0131n en \u00e7ok ve rahat elde edildi\u011fi, beslenmenin en iyi oldu\u011fu alanlar olmu\u015f bu da kutsall\u0131\u011f\u0131n hem en g\u00fc\u00e7l\u00fc hem de en zengin k\u00fclt\u00fcr olarak ba\u015flay\u0131p geli\u015fti\u011fi yerler olmu\u015ftur. Tarih bu diyalekti\u011fin en iyi i\u015fledi\u011fi alan\u0131n K\u00fcrdistan merkezli Mezopotamya oldu\u011fundan emindir.<\/p>\n
Aryenik inan\u00e7 sistemi, \u00fczerinde \u015fekillendi\u011fi do\u011fan\u0131n zenginlikleriyle do\u011frudan ba\u011flant\u0131l\u0131 kimlik kazanm\u0131\u015ft\u0131r. Bu inan\u00e7 kolunun di\u011fer \u00e7arp\u0131c\u0131 \u00f6zelli\u011fi ilk kutsalla\u015ft\u0131r\u0131lan varl\u0131klar\u0131n sembol\u00fcn\u00fcn kad\u0131n a\u011f\u0131rl\u0131kl\u0131 olmas\u0131d\u0131r. Eski kaynak ve kay\u0131tlarda \u00f6rnekleri bolca olan bu karakteri Aryen inanc\u0131n\u0131n \u00f6zg\u00fcn yan\u0131n\u0131 olu\u015fturmada en \u00f6nemli yarat\u0131m\u0131d\u0131r. Bu inan\u00e7 sisteminin tanr\u0131\u00e7alarla ba\u015flayan ser\u00fcveni, tek bir varl\u0131k ve onu tamamlayan yada \u00e7epe\u00e7evre saran di\u011fer kutsal varl\u0131klar\u0131n toplam\u0131ndan olu\u015fan inan\u00e7 a\u015famas\u0131yla daha da \u00f6zg\u00fcnle\u015fmi\u015f g\u00f6r\u00fcnmektedir. \u0130nan\u00e7 k\u00fclt\u00fcr\u00fcne damgas\u0131n\u0131 vuran kutsal varl\u0131klar\u0131n \u00e7oklu\u011fu ilkesi, \u00fczerinden binlerce y\u0131l ge\u00e7mi\u015f olmas\u0131na ra\u011fmen bug\u00fcnde farkl\u0131 bi\u00e7imlerde ya\u015fanmaktad\u0131r. \u00d6rne\u011fin temel ve orijinal bir k\u00fclt\u00fcr kolu olan Semitik inan\u00e7 sisteminin semavi gelene\u011finde bug\u00fcn Allah d\u0131\u015f\u0131nda her hangi bir varl\u0131\u011fa yemin etmek g\u00fcnah say\u0131l\u0131yorken, Aryen k\u00fclt\u00fcr i\u00e7inde \u015fekillenmi\u015f etnisitelerde,\u00a0 M\u00fcsl\u00fcman da olsa ekme\u011fe, sofraya, g\u00fcne\u015fe, oca\u011fa, da\u011fa, ta\u015fa, mabede vb… yemin etmeye devam edilmektedir.<\/p>\n
Ku\u015fkusuz ki kabilenin temel toplumsal form oldu\u011fu d\u00f6nemlerde \u00e7ok tanr\u0131l\u0131 inan\u00e7 evrensel bir k\u00fclt\u00fcr olarak hemen her yerde vard\u0131. Ancak iyi ara\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda da g\u00f6r\u00fclecektir ki \u00e7ok tanr\u0131l\u0131 d\u00f6nemde kutsal varl\u0131klar\u0131 en \u00e7ok olan ve en \u00f6nemlisi de bu k\u00fclt\u00fcr\u00fc halende s\u00fcrd\u00fcren olmak a\u011f\u0131rl\u0131kta Aryen k\u00fclt\u00fcr kodlar\u0131n\u0131 ta\u015f\u0131yan toplumlara hast\u0131r. Kadim inan\u00e7 k\u00fclt\u00fcr\u00fcn\u00fcn esaslar\u0131n\u0131 bozmadan binlerce y\u0131l sonra dahi s\u00fcrd\u00fcr\u00fcyor olmak hem inanc\u0131n ya\u015famla ba\u011f\u0131n\u0131n do\u011fruya \u00e7ok yak\u0131n kurulmu\u015f oldu\u011funu hem de bu do\u011frunun “en iyi d\u00fc\u015f\u00fcnen, s\u00f6yleyen ve yapan, en iyi ak\u0131l’\u0131n \u00fcr\u00fcn\u00fc oldu\u011funu” g\u00f6sterir.<\/p>\n
Aryen inan\u00e7 sistemi\u00a0 hakk\u0131nda yap\u0131lm\u0131\u015f ara\u015ft\u0131rmalar\u0131n ortakla\u015ft\u0131\u011f\u0131 temel noktalar\u0131n ba\u015f\u0131nda Zerd\u00fc\u015ft dininin bu inan\u00e7 sisteminin en stratejik a\u015famas\u0131n\u0131 temsil etti\u011fidir. Bu stratejik rol hem \u00f6ncesi inan\u00e7larla kurdu\u011fu ili\u015fki bi\u00e7iminden hem sonras\u0131nda gelen inan\u00e7lar i\u00e7in oynad\u0131\u011f\u0131 rolden \u00f6t\u00fcr\u00fcd\u00fcr. \u00d6ncesindeki inan\u00e7lar\u0131 gelece\u011fe ta\u015f\u0131yarak kal\u0131c\u0131la\u015ft\u0131rm\u0131\u015f, kendisinden sonra gelenler i\u00e7inse \u00e7ok sa\u011flam bir yol ve y\u00f6ntem b\u0131rakm\u0131\u015ft\u0131r. Bu yan\u0131yla Zerd\u00fc\u015fti din, ge\u00e7mi\u015f ile gelece\u011fi birlikte ya\u015fayan bir \u00f6zellik g\u00f6sterir. Ayn\u0131 zamanda inanc\u0131 ilk defa felsefik ve ahlaki bir mant\u0131kla form\u00fcle etme ayr\u0131cal\u0131\u011f\u0131na da sahiptir.<\/p>\n
Her din ve inan\u00e7 gibi Zerd\u00fc\u015ftl\u00fc\u011f\u00fc de ya\u015fad\u0131\u011f\u0131 d\u00f6nemin k\u00fclt\u00fcrel, sosyal, siyasal, askeri ve ekonomik ko\u015fullar\u0131n\u0131 g\u00f6z \u00f6n\u00fcnde bulundurarak yorumlamak do\u011fru y\u00f6ntem olacakt\u0131r. Sadece dinler de\u011fil t\u00fcm fikir hareketleri, i\u00e7inde ya\u015fad\u0131klar\u0131 ve do\u011fup b\u00fcy\u00fcd\u00fckleri ko\u015fullara ba\u011fl\u0131 geli\u015fir k\u00fclt\u00fcrle\u015firler. Toplum ve co\u011frafya ili\u015fkisini de buna ekledi\u011fimizde ele alaca\u011f\u0131m\u0131z tarihsel s\u00fcre\u00e7 daha ger\u00e7ek\u00e7i anla\u015f\u0131lm\u0131\u015f olacakt\u0131r. Zerd\u00fc\u015ft’\u00fcn ya\u015fad\u0131\u011f\u0131 kabul edilen d\u00f6nem M\u00d6 1000 veya az sonras\u0131d\u0131r. Bu d\u00f6nem Mezopotamya’da Asur imparatorlu\u011funun hakim oldu\u011fu ve kom\u015fular\u0131na pe\u015f pe\u015fe i\u015fgal ve talan seferlerini d\u00fczenledi\u011fi tarihtir. Ara\u015ft\u0131rmalar ba\u015flayan demir \u00e7a\u011f\u0131n\u0131n ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamak i\u00e7in Asurlular\u0131n Kafkasya’ya kadar i\u015fgal ve talan operasyonlar\u0131 d\u00fczenledi\u011fini, Bakur K\u00fcrdistan hatt\u0131nda Urartulularca engellendikleri i\u00e7in y\u00f6nlerini Zagros da\u011flar\u0131ndan\u00a0 bug\u00fcn ki \u0130ran’a do\u011fru \u00e7evirdiklerini g\u00f6stermektedir. Ara\u015ft\u0131rmalar\u0131n g\u00f6sterdi\u011fi bir di\u011fer \u00e7arp\u0131c\u0131 nokta ise Asur imparatorlu\u011funun askeri zoru ustaca kullanan ticarete dayal\u0131 bir imparatorluk oldu\u011fudur. O d\u00f6nemin ticaret metalar\u0131 a\u011f\u0131rl\u0131kta demir, g\u00fcm\u00fc\u015f, yiyecek, giyecek ve de\u011ferli madenlerdir. Bu mallar\u0131n da en yo\u011fun bulundu\u011fu yerin Aryen kabillerin yerle\u015fti\u011fi yukar\u0131 Mezopotamya ve Zagroslar oldu\u011fu a\u015fikard\u0131r. Dolay\u0131s\u0131yla Asur’un kuzey ve do\u011fusuna d\u00fc\u015fen topluluklar\u0131 ba\u015f hedef se\u00e7mesi emperyal talan politikalar\u0131 nedeniyledir. Sald\u0131r\u0131lar\u0131na kar\u015f\u0131 Aryenlerin direni\u015f g\u00f6stermesi i\u015fgal hareketlerinin sert \u00e7at\u0131\u015fmalara d\u00f6n\u00fc\u015fmesine yol a\u00e7m\u0131\u015ft\u0131r. Med (Mada)ismi ba\u015fta olmak \u00fczere yukar\u0131 Mezopotamya ve daha sonra Greklerce g\u00fcne\u015fin do\u011fdu\u011fu yer anlam\u0131nda Anadolu denilecek b\u00f6lgede, g\u00fcn\u00fcm\u00fcze gelmi\u015f \u00e7o\u011fu yer adland\u0131rmalar\u0131n\u0131n Asur kaynakl\u0131 olmas\u0131, Asurlar\u0131n hakimiyet kurma istemini ve b\u00f6lgeye duydu\u011fu ilgiyi \u00e7ok iyi a\u00e7\u0131klamaktad\u0131r. Asur belgelerinde ilk defa M\u00d6 850’de ad\u0131n\u0131n ge\u00e7ti\u011fi ve egemenli\u011fi alt\u0131nda oldu\u011fu anla\u015f\u0131lan Komagene krall\u0131\u011f\u0131 hakk\u0131nda bir Asur kral\u0131n\u0131n tutanaklar\u0131nda, halk\u0131n krala vergi olarak alt\u0131n, g\u00fcm\u00fc\u015f ve sedir a\u011fac\u0131ndan yap\u0131lm\u0131\u015f tahta verdi\u011fi yaz\u0131l\u0131d\u0131r. Komagene krall\u0131\u011f\u0131 M.\u00d6. 700 civar\u0131nda Asurlara ba\u015fkald\u0131r\u0131r. Bu olay\u0131 Asur kral\u0131 Sargon’un dilinden veren bir yaz\u0131t “Tanr\u0131lardan korkusu olmayan tanr\u0131s\u0131z bir adam bu. Sadece k\u00f6t\u00fc planlar yapan bir hilek\u00e2r. Kar\u0131s\u0131n\u0131, o\u011fullar\u0131n\u0131 ve k\u0131zlar\u0131n\u0131, mal\u0131n\u0131 ve hazinelerini ald\u0131m ve onlar\u0131 Mezopotamya’n\u0131n g\u00fcneyine s\u00fcrd\u00fcm.” C\u00fcmlelerini bug\u00fcne ta\u015f\u0131m\u0131\u015ft\u0131r. Bu yaz\u0131t Asur imparatorlu\u011funun askeri, siyasi ve ekonomik kimli\u011fini tan\u0131mam\u0131z\u0131 sa\u011flayan onlarca yaz\u0131l\u0131 belgeden sadece biridir.<\/p>\n
Asur d\u00f6neminde Aryen kabileler ve a\u015firet federasyonlar\u0131 Mitani, Hitit, Komagene, Nairi, Urartu ve Med olarak isimlendirilmi\u015ftir. \u0130simler farkl\u0131 olsa da ayn\u0131 etnisiteyi temsil ettikleri kesindir. Bu topluluklar\u0131n her biri ayr\u0131 bir uygarl\u0131k ve krall\u0131k kurmu\u015ftur. \u0130lk d\u00f6nemlerde Asurlular\u0131n sald\u0131r\u0131lar\u0131na maruz kalan uygarl\u0131k Mitaniler ve Urartulard\u0131r. Asurlular\u0131n y\u00f6nlerini Zagroslara \u00e7evirmesiyle bu direni\u015fe daha sonra Med konfederasyonu ad\u0131yla tarih sahnesine \u00e7\u0131kacak olan kabile ve a\u015firetlerde dahil olmu\u015ftur. Zerd\u00fc\u015ft dinini esas alan Medler uygarl\u0131k alan\u0131 co\u011frafyalar\u0131n t\u00fcm\u00fcne yak\u0131n\u0131n\u0131 ele ge\u00e7irmeyi ba\u015farm\u0131\u015f tarihin en etkili imparatorluklar\u0131ndan birini kurmu\u015ftur. Kendi ba\u015f\u0131na ayr\u0131 ele al\u0131nmas\u0131 gereken bu tarihi olaylardan anla\u015f\u0131lmas\u0131 gereken husus Asur imparatorlu\u011funun, kuzeyinde ve do\u011fusunda bulunan Aryenlerle aras\u0131nda M\u00d6 1500’den Asur’un Medlerce y\u0131k\u0131ld\u0131\u011f\u0131 M\u00d6 612 tarihine kadar yakla\u015f\u0131k 900 y\u0131l boyunca \u00e7eli\u015fki ve\u00a0 \u00e7at\u0131\u015fmalar\u0131n ya\u015fand\u0131\u011f\u0131d\u0131r. Bu sald\u0131rganl\u0131k ve kar\u015f\u0131 direni\u015f, Aryenlerin bulunduklar\u0131 verimli ovalardan ad\u0131m ad\u0131m da\u011flara \u00e7ekilmesine neden olmu\u015ftur. G\u00f6\u00e7ebe olanlar\u0131nsa s\u00fcrekli da\u011flarda kalmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Neolitik k\u00fclt\u00fcr\u00fc geli\u015ftirmi\u015f ve tar\u0131m \u00fcretiminin rahat oldu\u011fu verimli ovalarda, geni\u015f vadilerde ya\u015famaya al\u0131\u015fm\u0131\u015f kabilelerin ya\u015fam i\u00e7in zorluklarla dolu da\u011flara \u00e7ekilmek zorunda kalmalar\u0131 yeni bir duruma yol a\u00e7m\u0131\u015ft\u0131r. Bu yeni bir \u00fcretim ve bunu me\u015frula\u015ft\u0131racak inan\u00e7 d\u00fc\u015f\u00fcncesi yaratmaya mecbur kalmak demektir. Ya bu ko\u015fullara cevap verilecek ya yok olunacak ya da Asur tanr\u0131s\u0131na biat edilip teslim olunacakt\u0131r. Asur imparatorlu\u011fu Aryenlere tanr\u0131lar\u0131 Asur’un emirleri gere\u011fi sald\u0131rmaktad\u0131r. \u00c7\u00fcnk\u00fc tanr\u0131 Asur, demir, g\u00fcm\u00fc\u015f, sedir a\u011fac\u0131 getiren sava\u015f\u00e7\u0131lardan ve tacirlerden memnun olurum demi\u015ftir. Dolay\u0131s\u0131yla Aryenlerinde bu sald\u0131rganl\u0131\u011fa kar\u015f\u0131 direnen, topraklar\u0131n\u0131 savunan ve zorlu da\u011f ko\u015fullar\u0131na dayanmalar\u0131n\u0131 isteyecek bir inanca dolay\u0131s\u0131yla ahlak ve politikaya ihtiya\u00e7 duyacaklar kesindir. \u0130\u015fte Asura kar\u015f\u0131 Zerd\u00fc\u015ft\u00fcn devrimcili\u011fi ve kendi toplumundaki eski inan\u00e7lar\u0131 da reformdan ge\u00e7irmesinin tarihsel arka plan\u0131 budur.<\/p>\n
Zerd\u00fc\u015ft eski Aryen inan\u00e7lar\u0131n\u0131 bu toplumun direni\u015f ihtiyac\u0131n\u0131 kar\u015f\u0131lamak amac\u0131yla reformdan ge\u00e7irerek yeni bir sentez yarat\u0131rken filozof\u00e7a bir i\u015f yapmaktad\u0131r. Bu y\u00f6n\u00fcyle d\u00f6neminin diyalektik ustas\u0131d\u0131r. D\u00fc\u015f\u00fcncelerini “kurulu\u015f, kurma” anlamlar\u0131na gelen Avesta kitab\u0131na yaz\u0131p dini kurallar belirlerken de peygamberce \u00e7al\u0131\u015fmaktad\u0131r. T\u00fcm iyilikleri, yarat\u0131c\u0131 ve hikmet sahibi bilge tanr\u0131 Ahura Mazda \u015feklinde sunmas\u0131yla da ahlak\u00e7\u0131d\u0131r. \u0130yili\u011fin toplam\u0131 tanr\u0131ya kar\u015f\u0131 t\u00fcm k\u00f6t\u00fcl\u00fcklerin yarat\u0131c\u0131s\u0131 ve\u00a0 ayn\u0131 zamanda temsilcisi Angra Mainyu’nun varl\u0131\u011f\u0131na i\u015faret ederek “t\u00fcm insanlar iyinin taraf\u0131n\u0131 tutmal\u0131” davetiyle de bir devrimcidir. Zerd\u00fc\u015ft\u00fcn birbirinden ayr\u0131 ama tamamlay\u0131c\u0131 bu ki\u015filik \u00f6zellikleri peygamberi oldu\u011fu dinin zenginli\u011fini ve toplumla birden \u00e7ok yol ve y\u00f6ntemle ba\u011f kurdu\u011funu g\u00f6stermesi a\u00e7\u0131s\u0131ndan \u00f6nemlidir.<\/p>\n
Zerd\u00fc\u015ft\u00fcn kutsal metinlerinde Arizahi denilen bat\u0131 \u00fclkesine (ki bu Asur’dur) “sald\u0131rganlar\u0131n ya\u015fad\u0131\u011f\u0131 yer” denilerek buradan “tehlike \u00e7at\u0131\u015fma ve sava\u015f gelen b\u00f6lge” olarak bahsedilir. Zerd\u00fc\u015ft\u00fcn Avestas\u0131nda Ahura Mazda’n\u0131n yaratt\u0131\u011f\u0131 iyiliklere kar\u015f\u0131 Angra Mainyu da \u00e7ok say\u0131da k\u00f6t\u00fcl\u00fck icat eder. Ve bu k\u00f6t\u00fcl\u00fcklerin bir\u00e7o\u011fu bat\u0131 denilen Arizahi \u00fclkesinden gelen sald\u0131rganl\u0131\u011f\u0131n neden oldu\u011fu durumlara verilmi\u015f adlar oldu\u011fu anla\u015f\u0131lmaktad\u0131r; Tar\u0131m topraklar\u0131n\u0131 \u00e7orakla\u015ft\u0131rmak, ekip bi\u00e7mek yerine \u00e7almak, ihtiya\u00e7tan fazla hayvan \u00f6ld\u00fcrmek, a\u011fa\u00e7 kesmek, kom\u015fusuna zarar verecek tutumlara girmek sayd\u0131klar\u0131 k\u00f6t\u00fcl\u00fcklerden birka\u00e7\u0131d\u0131r. Zerd\u00fc\u015fte g\u00f6re k\u00f6t\u00fcl\u00fc\u011fe kar\u015f\u0131 iyinin direni\u015finin zaferini zora sokan nedenlerin ba\u015f\u0131nda her kabilenin sahip oldu\u011fu farkl\u0131 inan\u00e7 ve bu inan\u00e7lar\u0131n toplumda yaratt\u0131\u011f\u0131 \u00e7eli\u015fki ve \u00e7at\u0131\u015fmalar gelir. Birlik olamaman\u0131n d\u0131\u015far\u0131dan gelen k\u00f6t\u00fcl\u00fcklere kap\u0131 aralad\u0131\u011f\u0131n\u0131, bunun i\u00e7in sevgi ve sorumlulukla \u00f6r\u00fclm\u00fc\u015f birli\u011fin esas al\u0131nmas\u0131 gerekti\u011fini emreder.\u00a0 Her biri kendi ba\u015f\u0131na bir b\u00f6lgede konumlanm\u0131\u015f ve kendilerine has inan\u00e7lar\u0131 olan kabile ve a\u015firetlerden kutsal metinlerde en \u00e7ok bahsedilenleri Mitrac\u0131lar, Mazdac\u0131lar, Zerwaniler ve Daev tap\u0131c\u0131lar\u0131d\u0131r. Bu kutsal varl\u0131klar birden \u00e7ok topluluk ya da kabile-a\u015firetin varl\u0131\u011f\u0131na i\u015faret etmektedir. Bunlar aras\u0131nda ciddi \u00e7eli\u015fkiler oldu\u011funu da yine Avesta’dan \u00f6\u011freniyoruz. \u00d6rne\u011fin Daev tap\u0131c\u0131lar\u0131n Mitra tap\u0131c\u0131lar\u0131na \u00e7ok sert kar\u015f\u0131 koyduklar\u0131 ve bir birinin d\u00fc\u015fmanlar\u0131 olduklar\u0131 \u00e7ok a\u00e7\u0131k belirtilmi\u015ftir. Daev-Dew-Div bug\u00fcn K\u00fcrt\u00e7ede kulland\u0131\u011f\u0131m\u0131z anlamdaki Dev-Dew demektir. Zerd\u00fc\u015ft bunlar\u0131 “\u00e7ay\u0131rlar\u0131 bozan \u00f6k\u00fczleri \u00f6ld\u00fcren, \u00e7al\u0131\u015fmadan ya\u015fayan yalan\u0131n tohumlar\u0131n\u0131 eken Durg-Druj yani “Derew” sahibi kesim olarak tan\u0131mlar ve sert kar\u015f\u0131 koyar.” E\u011fer bu Daev tap\u0131c\u0131lar\u0131 Pers ve ya Sasani d\u00f6nemindeki m\u00fcdahalelerle Avestaya eklenmemi\u015f ise Zerd\u00fc\u015ft taraf\u0131ndan ele\u015ftirilmelerinin nedeni tar\u0131m kar\u015f\u0131t\u0131 olmalar\u0131 ve tar\u0131m ve hayvanc\u0131l\u0131k yapan kabilelere sald\u0131rmas\u0131 oldu\u011funu belirtmek m\u00fcmk\u00fcnd\u00fcr.<\/p>\n
Zerd\u00fc\u015ft, Hz. \u0130brahim’in \u0130brani kabilelerini Yahudilikle, Hz. Muhammed’in Arap kabilelerini \u0130slamla birle\u015ftirmeye \u00e7al\u0131\u015f\u0131rlarken yapt\u0131klar\u0131n\u0131 yapmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. O Ahura Mazda’y\u0131 tek ve en b\u00fcy\u00fck tanr\u0131 mertebesine y\u00fckselterek bu i\u015fe giri\u015fmi\u015ftir. T\u00fcm eski tanr\u0131 ve tanr\u0131\u00e7alar\u0131 Ahura Mazda \u00e7at\u0131s\u0131 alt\u0131nda toplamak temel hedefidir. Yani ya\u015fanan d\u0131\u015f kaynakl\u0131 b\u00fcy\u00fck tehlikenin bertaraf edilmesinin kabile ve a\u015firetlerin tanr\u0131lar\u0131n\u0131n hepsinden b\u00fcy\u00fck ve yarat\u0131c\u0131 bir tanr\u0131 yaratarak t\u00fcm\u00fcn\u00fc onun \u00e7at\u0131s\u0131 alt\u0131nda birle\u015ftirmekten ge\u00e7ti\u011fini bilerek hareket etmi\u015f, bunun i\u00e7in “Behdin-Drist din” yaratm\u0131\u015ft\u0131r.<\/p>\n
Zerd\u00fc\u015ft, Ahura Mazda dilinden ilk yarat\u0131lan \u015feyin “sakinlerinin sevdi\u011fi bir \u00fclke” oldu\u011funu bu \u00fclkeler i\u00e7inde en g\u00fczelininse “Airyana” oldu\u011funu belirtir. “Bilge Efendi, Hikmet Sahibi” gibi anlamlara geldi\u011fi kabul edilen Ahura Mazda’n\u0131n hikmetini bilip ona inanma i\u015fine de “Dean” demi\u015ftir. Avesta dilinde “Dean” \u015feklinde ge\u00e7en bu kavram bug\u00fcn hepimizin bildi\u011fi ve kulland\u0131\u011f\u0131 “din” kavram\u0131n\u0131n kendisidir. Avesta’ya g\u00f6re din, Zerd\u00fc\u015ft\u00fcn getirdiklerine inanmak demektir. \u00d6zcesi, Zerd\u00fc\u015fti metinlerde ge\u00e7en ?Dean? anlam geni\u015flemesine u\u011frayarak bug\u00fcn herkesin kulland\u0131\u011f\u0131 din olmu\u015ftur. Zerd\u00fc\u015ft\u00fcn “Dean” dedi\u011fi \u015fey eski tanr\u0131\u00e7a ve tanr\u0131lara ait iyi \u00f6zellikleri kendi tanr\u0131s\u0131nda toplanm\u0131\u015f olmas\u0131na inanmakt\u0131r. Eski tanr\u0131\u00e7a ve tanr\u0131lar\u0131n \u00f6zelliklerinin toplam ifadesi olan Ahura Mazda \u00e7at\u0131s\u0131 alt\u0131nda “Airyana” \u00fclkesinin korunmas\u0131n\u0131 sa\u011flayacak bir “Dean-Din” yaratm\u0131\u015ft\u0131r.<\/p>\n
Zerd\u00fc\u015ft peygamberin Semitik k\u00fclt\u00fcrden gelen peygamberlerden fark\u0131, kendi toplumu i\u00e7indeki eski tanr\u0131 ve tanr\u0131\u00e7alar\u0131n isimlerini ve varl\u0131ksal anlamlar\u0131n\u0131 t\u00fcmden reddetmek yerine onlar\u0131 ko\u015fullara g\u00f6re yeniden ihya etmi\u015f olmas\u0131d\u0131r. Bu \u00f6zellik Zerd\u00fc\u015ftl\u00fc\u011f\u00fcn demokratik e\u015fitlik\u00e7i yan\u0131n\u0131 temsil eder. \u0130ktidarc\u0131 devlet\u00e7i \u0130slam\u0131n, kutsal kitab\u0131, peygamberi, be\u015f vakit “namaz\u0131” ve orucu olmas\u0131na ra\u011fmen “Mecusilik” diyerek Zerd\u00fc\u015ftl\u00fc\u011fe di\u011fer ehl-i kitap dinlerden daha sert sald\u0131rmas\u0131 onun bu demokratik karakterinden kayna\u011f\u0131n\u0131 alm\u0131\u015ft\u0131r. Ayr\u0131 bir de\u011ferlendirme konusu olan felsefik sorgulay\u0131c\u0131l\u0131\u011f\u0131 bir di\u011fer farkl\u0131 \u00f6zelli\u011fidir. O b\u00fcy\u00fck bir birle\u015ftiricidir. Toplumsal direni\u015fi g\u00fc\u00e7lendiren eski ahlaki de\u011ferleri inkar de\u011fil yeni bir ahlak ve ak\u0131lla birle\u015ftirme peygamberidir. Bunun temel sebebi \u00fcyesi oldu\u011fu toplumun a\u015fa\u011f\u0131 Mezopotamya’daki k\u00f6leci devletler kadar sert olmayan uygarl\u0131klar kurmu\u015f olmas\u0131 ve Asur sald\u0131r\u0131lar\u0131na kar\u015f\u0131 egemenleri de\u011fil halk\u0131 bilin\u00e7lendirip isyana \u00e7a\u011f\u0131rmas\u0131d\u0131r. Birle\u015ftirdi\u011fi kabilelere bir birinize kar\u015f\u0131 de\u011fil k\u00f6t\u00fcl\u00fck tanr\u0131s\u0131 “Angra Mainyuya” kar\u015f\u0131 sava\u015f\u0131n demi\u015ftir. Birle\u015fen kabilelerin g\u00fcc\u00fcn\u00fc s\u00f6m\u00fcrgeciye talan ve soyk\u0131r\u0131mc\u0131ya y\u00f6neltme gayreti i\u00e7inde olmu\u015ftur. Bug\u00fcn\u00fcn kavram\u0131n\u0131 kullan\u0131rsak O bir ulusal kurtulu\u015fcudur. \u0130lk d\u00f6nemlerde “nereye gideyim hangi \u00fclkeye gideyim, beni kabul etmiyorlar” serzeni\u015fleri ile her peygamberin ba\u015f\u0131na gelmi\u015f\u00a0 “kavmi i\u00e7inde kabul edilmeme” zorlu\u011fu onun da ya\u015fam\u0131nda vard\u0131r. So\u011fuk ve f\u0131rt\u0131nal\u0131 bir k\u0131\u015f gecesi onu atlar\u0131yla evine almayan Bendva adl\u0131 bir kralla olan hikayesi, egemenlerin kendisine daha sert kar\u015f\u0131 koyduklar\u0131 bi\u00e7iminde yorumlayabiliriz. Halka kar\u015f\u0131 ele\u015ftirisi “neden anlam\u0131yorsunuz, neden basit \u015feylere tenezz\u00fcl ediyorsunuz, neden maddiyat\u00e7\u0131l\u0131\u011fa itibar edip kendinizi k\u00fc\u00e7\u00fck d\u00fc\u015f\u00fcr\u00fcyorsunuz” \u00e7er\u00e7evesindedir. Yeniden yap\u0131lanmaya kar\u015f\u0131 \u00e7\u0131kan kabile ve a\u015firetlere kar\u015f\u0131 \u00e7ok sert oldu\u011fu da g\u00f6r\u00fclmektedir. \u00d6rne\u011fin “k\u00f6t\u00fcl\u00fck tohumu ekenler” diyerek hedef ald\u0131\u011f\u0131 Daev-Yasnac\u0131 Mazanalara kar\u015f\u0131 tavr\u0131 b\u00f6yledir.<\/p>\n
Zerd\u00fc\u015ft reformdan ge\u00e7irmeye ba\u015flad\u0131\u011f\u0131 inan\u00e7lar\u0131n direni\u015fe, birli\u011fe, dayan\u0131\u015fmaya zarar veren yanlar\u0131n\u0131, sert iklim ko\u015fullar\u0131na dayanamad\u0131klar\u0131 i\u00e7in k\u00f6le olma kar\u015f\u0131l\u0131\u011f\u0131nda Asur uygarl\u0131\u011f\u0131na teslim olmay\u0131 se\u00e7enleri, \u00fcretimden kopanlar\u0131, hayvan yeti\u015ftirip \u00e7o\u011faltmak yerine onlar\u0131 kesenleri, ihtiya\u00e7tan fazlas\u0131n\u0131 avlayarak \u00f6ld\u00fcrenleri, rahata ka\u00e7an t\u00fcketici g\u00fcn\u00fc birlik d\u00fc\u015f\u00fcnenleri \u015fiddetle reddetmi\u015ftir. “Mutlu toprak, tar\u0131ma m\u00fcsait de\u011filken tarla yap\u0131l\u0131p \u00fcretime a\u00e7\u0131lm\u0131\u015f yerdir” diyerek Asur imparatorlu\u011funun bask\u0131lar\u0131ndan \u00f6t\u00fcr\u00fc da\u011flara s\u0131\u011f\u0131nm\u0131\u015f kabileleri tar\u0131m arazileri a\u00e7maya davet eder gibidir. Bu ayn\u0131 zamanda Zerd\u00fc\u015ft’e g\u00f6re k\u00f6t\u00fcl\u00fck olan zorluklar\u0131 a\u015fmak i\u00e7in \u00f6nerilmi\u015f bir y\u00f6ntemdir. “Mutlu insan tar\u0131m \u00fcr\u00fcnlerini ve hayvanlar\u0131n\u0131 \u00e7o\u011faltand\u0131r” diyerek insanlara anayurtlar\u0131na ba\u011flama fikrini vermeye \u00e7al\u0131\u015f\u0131r. Anayurt topraklar\u0131nda \u00e7al\u0131\u015fmay\u0131 dininin temel ahlaki ilkesi yapm\u0131\u015ft\u0131r. “Tah\u0131l eken do\u011fruluk eker” diye buyurmu\u015ftur. Amac\u0131na hizmet eden ve destek olan eski k\u00fclt\u00fcr ve inan\u00e7lar\u0131n kutsallar\u0131n\u0131 teredd\u00fcts\u00fcz kabul etmi\u015f, dininin i\u00e7ine alarak yeniden tan\u0131mlamaktan imtina etmemi\u015ftir. \u00d6rne\u011fin Mitra inanc\u0131yla ili\u015fkisi ve Homa”ya kar\u015f\u0131 tutumu b\u00f6yledir. Mitra’y\u0131 Ahura Mazda’n\u0131n ya\u015fam veren \u0131\u015f\u0131\u011f\u0131 olarak tan\u0131mlam\u0131\u015ft\u0131r.<\/p>\n
Avesta dikkatli bir g\u00f6zle okundu\u011funda Zerd\u00fc\u015ft’\u00fcn kendi de\u011ferlerinden ka\u00e7may\u0131 bir marifet sayanlardan ve teslimiyeti yenilik g\u00f6renlerden adeta nefret etti\u011fini rahatl\u0131kla g\u00f6rebiliyoruz. Adeta bug\u00fcn R\u00eaya Heq -Alevilerdeki “asl\u0131n\u0131 inkar eden haramzadedir” ilkesinin yarat\u0131c\u0131s\u0131 ve uygulay\u0131c\u0131s\u0131 gibidir. M\u00fccadele i\u00e7in toplumu bir araya getirme \u00f6zelliklerine sahip birle\u015ftirici eski tanr\u0131 ve tanr\u0131\u00e7alar\u0131n varl\u0131\u011f\u0131n\u0131 kabul etmesi belirti\u011fimiz bu \u00f6zelliklerinin bir sonucudur. Mitra’y\u0131 birle\u015ftirici ve ayn\u0131 zamanda birle\u015fmeye gelmi\u015f kabile ve a\u015firetler aras\u0131ndaki anla\u015fmay\u0131 denetleyen tanr\u0131 olarak tan\u0131mlamas\u0131 bu dini ilkesi gere\u011fidir. O’nun birden \u00e7ok tanr\u0131\u00e7ay\u0131-tanr\u0131y\u0131 Ahura Mazda’n\u0131n s\u0131fatlar\u0131 \u015feklinde tan\u0131mlamas\u0131n\u0131n sosyolojik anlam\u0131 birden \u00e7ok kabileyi-a\u015fireti birle\u015ftirmesi, aralar\u0131nda ittifak kurup geli\u015ftirmesinden ba\u015fka bir anlama gelmez. Kabileler aras\u0131 birlik anla\u015fmalar\u0131n\u0131 ve\u00a0 bu anla\u015fmalara ba\u011fl\u0131 kalmalar\u0131n\u0131 \u00e7ok \u00f6nemsedi\u011fi i\u00e7in Mitra onun yan\u0131nda ba\u015f kutsald\u0131r. Mitra “anla\u015fma tanr\u0131s\u0131d\u0131r” yani mehrdir, m\u00fch\u00fcrd\u00fcr. Dolay\u0131s\u0131yla Avesta’y\u0131 tarihsel, sosyolojik ve k\u00fclt\u00fcrel ele ald\u0131\u011f\u0131m\u0131zda Ahura Mazda’n\u0131n, kabile ve a\u015firetler aras\u0131\u00a0 birli\u011fin dinsel sembol\u00fc oldu\u011fu rahatl\u0131kla g\u00f6r\u00fclecektir. Ahura Mazda birden \u00e7ok tanr\u0131n\u0131n g\u00fcc\u00fcn\u00fc kendisinde toplam\u0131\u015f tek ve ba\u015f tanr\u0131d\u0131r ifadesi g\u00fc\u00e7lerini birle\u015ftirmi\u015f ortak ordu kurmu\u015f kabile ve a\u015firetler demektir. Zaten Med devleti de tam olarak bunun ifadesidir.<\/p>\n
Eldeki kaynaklar Zerd\u00fc\u015ft’\u00fcn \u00fczerinde en \u00e7ok durdu\u011fu ve g\u00fc\u00e7 ald\u0131\u011f\u0131 kutsal varl\u0131k ve inanc\u0131n yukar\u0131da da de\u011findi\u011fimiz gibi Mitra oldu\u011funu g\u00f6stermektedir. Mitra, Hindistan’dan Medya’ya oradan da Anadolu ve Roma’ya kadar Aryen k\u00fclt\u00fcr\u00fcn\u00fc ta\u015f\u0131m\u0131\u015f t\u00fcm toplumlar\u0131n bildi\u011fi ve ba\u015fk\u00f6\u015feye yerle\u015ftirdikleri bir tanr\u0131 olmakla dikkat \u00e7ekmektedir. Bu k\u0131sa bilgi Mitra inanc\u0131n\u0131n \u00e7ok k\u00f6kl\u00fc\u00a0 ve ayn\u0131 zamanda Aryenlerin t\u00fcm\u00fcnde kabul g\u00f6recek kadar ya\u015fama cevap olmu\u015f de\u011ferleri temsil etti\u011fini g\u00f6sterir. Bundan olacak ki Avesta’da “hakikatin muzaffer tanr\u0131lar\u0131 Mitra ve Ahuraya tapar\u0131z; Y\u0131ld\u0131zlara, aya ve g\u00fcne\u015fe tapar\u0131z. B\u00fct\u00fcn memleketin tanr\u0131s\u0131 Mitra’ya tapar\u0131z” inanc\u0131yla Zerd\u00fc\u015ftl\u00fck i\u00e7ine al\u0131nm\u0131\u015ft\u0131r. Ate\u015fin efendisi olarak da s\u0131fatland\u0131r\u0131lm\u0131\u015ft\u0131r. B\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklere kar\u015f\u0131 sava\u015fan adalet tanr\u0131s\u0131 di\u011fer ismidir.<\/p>\n
Mitra, sembol\u00fc en b\u00fcy\u00fck \u0131s\u0131 ve \u0131\u015f\u0131k kayna\u011f\u0131 g\u00fcne\u015ftir. Aryen mitolojisine g\u00f6re Mitra her ak\u015fam “Hara Brzati’den d\u00fcnyay\u0131 g\u00f6zler.” “Brzati” Avesta’da “y\u00fckseklik” anlam\u0131nda kullan\u0131lm\u0131\u015ft\u0131r. Bu kavram g\u00fcn\u00fcm\u00fcz K\u00fcrt\u00e7esinin t\u00fcm leh\u00e7elerinde “berzati” olarak yer almakta ve yine “y\u00fcksek yer” genel bir ifade ile “tepe, da\u011f” anlam\u0131nda hi\u00e7 bozulmadan kullan\u0131lmaktad\u0131r. Demek ki Mitra her ak\u015fam d\u00fcnyay\u0131 ve i\u00e7indekileri Hara da\u011f\u0131ndan g\u00f6zlemektedir. Zerd\u00fc\u015ft taraf\u0131ndan yeni ko\u015fullara g\u00f6re uyarlanan Mitra her \u015feyi g\u00f6r\u00fcr, her \u015feyi duyar ve her yerde haz\u0131r naz\u0131r olan bug\u00fcn\u00fcn Xizir’\u0131 \u00f6zelliklerinde tan\u0131t\u0131lm\u0131\u015f bir g\u00fcne\u015f tanr\u0131s\u0131d\u0131r. \u0130yi niyetli ve anla\u015fma tanr\u0131s\u0131d\u0131r ama ayn\u0131 zamanda sava\u015flarda k\u00f6t\u00fclerin can\u0131n\u0131 alacak kadarda \u015fiddet yanl\u0131s\u0131d\u0131r.<\/p>\n
\u00c7in ve T\u00fcrki kavimlerin ya\u015fad\u0131\u011f\u0131 b\u00f6lgeler haricindeki hemen her yerde bilinen ve tap\u0131lan bir tanr\u0131 olan Mitra, Komagene krallar\u0131ndan Mitrades’in yapmaya ba\u015flad\u0131\u011f\u0131 Nemrut da\u011f\u0131 tap\u0131na\u011f\u0131nda da \u00f6nemli bir yer edinmi\u015ftir. Roma kral\u0131 Julian (356) bilinen son Mitra tap\u0131c\u0131s\u0131 krald\u0131r. Hristiyanlar\u0131n kutlad\u0131\u011f\u0131 25 aral\u0131k Hz. \u0130sa’n\u0131n do\u011fum g\u00fcn\u00fc Roma H\u0131ristiyanla\u015fmadan \u00f6nce Mitra’n\u0131n do\u011fum g\u00fcn\u00fc olarak kutlan\u0131yordu.<\/p>\n
…<\/p>\n
(Bu yaz\u0131n\u0131n devam\u0131n\u0131 sitemizde PDF dosyas\u0131 olarak “K\u00fcrdistan’da Ya\u015fayan Halklar ve \u0130nan\u00e7lar” konulu Kom\u00fcnar dergisinden okuyabilirsiniz.<\/strong><\/em>)<\/p>\n","protected":false},"excerpt":{"rendered":" Tar\u0131m ve hayvanc\u0131l\u0131k yerle\u015fik ya\u015fama paralel geli\u015fmi\u015f toplumsall\u0131\u011f\u0131n temel \u00fcretim bi\u00e7imi ve tek beslenme kayna\u011f\u0131d\u0131r. Tar\u0131m ve hayvanc\u0131l\u0131k yapmamak kendini ba\u015ftan a\u00e7l\u0131\u011fa mahkum etmektir. \u00d6nderlik Urfa Savunmas\u0131nda Kutsall\u0131k kelimesi S\u00fcmerce “kauta’dan gelmekte ve ‘g\u0131da’ anlam\u0131na kar\u015f\u0131l\u0131k d\u00fc\u015fmektedir. G\u0131da da tar\u0131mdan ve hayvanc\u0131l\u0131ktan elde edilen, yararl\u0131 olan her \u015feydir. G\u0131da, insanl\u0131\u011f\u0131n ba\u015flang\u0131c\u0131nda hep b\u00fcy\u00fcleyici gelmi\u015ftir. \u00c7\u00fcnk\u00fc […]<\/p>\n","protected":false},"author":1,"featured_media":427,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[18],"tags":[],"class_list":["post-426","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-tarihsel-toplum"],"_links":{"self":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/426","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=426"}],"version-history":[{"count":1,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/426\/revisions"}],"predecessor-version":[{"id":428,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/posts\/426\/revisions\/428"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=\/wp\/v2\/media\/427"}],"wp:attachment":[{"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=426"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=426"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tirki.komunar.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=426"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}