{"id":7833,"date":"2019-06-24T19:30:00","date_gmt":"2019-06-24T16:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=7833&preview=true&preview_id=7833"},"modified":"2019-06-21T22:54:23","modified_gmt":"2019-06-21T19:54:23","slug":"bilinmeyen-metinlerin-cozulmesi-konusunda-teorik-bir-yaklasim-ve-altin-elbiseli-adam-yaziti-icin-yeni-bir-okuma-denemesi","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/bilinmeyen-metinlerin-cozulmesi-konusunda-teorik-bir-yaklasim-ve-altin-elbiseli-adam-yaziti-icin-yeni-bir-okuma-denemesi\/","title":{"rendered":"Bilinmeyen metinlerin \u00e7\u00f6z\u00fclmesi konusunda teorik bir yakla\u015f\u0131m ve Alt\u0131n Elbiseli Adam yaz\u0131t\u0131 i\u00e7in yeni bir okuma denemesi"},"content":{"rendered":"

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Alt\u0131n elbiseli adam-Kazakistan<\/p><\/div>\n

Kazakistan\u2019\u0131n Esik kasabas\u0131nda bulunan g\u00fcm\u00fc\u015f kap \u00fcst\u00fcndeki yaz\u0131<\/strong><\/h2>\n

1970 y\u0131l\u0131nda, Kazakistan\u2019\u0131n Esik kasabas\u0131nda bir kurganda bulunan g\u00fcm\u00fc\u015f kap \u00fcst\u00fcndeki yaz\u0131 \u00fczerinde bug\u00fcne kadar bir\u00e7ok okuma denemesi yap\u0131lm\u0131\u015ft\u0131r.\u00a0 Bunlardan birka\u00e7\u0131n\u0131 verdikten sonra kendi denemem \u00fczerinde duraca\u011f\u0131m.<\/p>\n

\u0130lk deneme 25 Eyl\u00fcl 1970\u2019te Kazak Edebiyeti\u2019<\/em>nde \u00e7\u0131km\u0131\u015ft\u0131r ve Oljas S\u00fcleymanov\u2019a aittir. S\u00fcleymanov\u2019un okuyu\u015fu, Hasan Oraltay\u2019\u0131n \u201cAlt\u0131n Elbiseli Adam\u201d ba\u015fl\u0131kl\u0131 makalesiyle, Devlet<\/em> gazetesinin Ekim 1970 say\u0131s\u0131nda T\u00fcrkiye\u2019de duyurulmu\u015ftur. Onun okuyu\u015fu, \u00f6zellikle T\u00fcrkiye\u2019de \u00e7ok pop\u00fcler olmu\u015ftur; bug\u00fcn bile konuyla ilgili yay\u0131nlarda tekrarlanmaktad\u0131r. S\u00fcleymanov\u2019un okuyu\u015fu ve manaland\u0131rmas\u0131 \u015f\u00f6yledir:<\/p>\n

Xan uya u\u015f ut\u0131z\u0131 cuk bult\u0131 ut-g-si toz\u0131lt\u0131<\/em><\/strong><\/p>\n

\u201cHan\u0131n o\u011flu yirmi \u00fc\u00e7 ya\u015f\u0131nda yok oldu. Halk\u0131n \u015ferefi de yok oldu.\u201d \u00a0(Ats\u0131z, Aral\u0131k 1970: 5; Sertkaya 2011: 257).<\/p>\n

Nih\u00e2l Ats\u0131z, bu iki sat\u0131rl\u0131k yaz\u0131da 26 harf bulundu\u011funu, ancak 6\u2019s\u0131n\u0131n kal\u0131n r, ikisinin de a\/e seslerini veren harfler olarak g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc, b\u00f6ylece, asl\u0131nda birbirinden farkl\u0131 18 \u00e7e\u015fit harf oldu\u011funu s\u00f6yledikten sonra S\u00fcleymanov\u2019un xan<\/em><\/strong> ve uya <\/em><\/strong>okuyu\u015funu tenkit eder:<\/p>\n

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Esik kurgan\u0131ndan \u00e7\u0131kar\u0131lan tas-M\u00d6400<\/p><\/div>\n

\u201cUya\u2019n\u0131n hangi T\u00fcrk leh\u00e7esinde \u2018o\u011ful\u2019 demek oldu\u011funu bilmiyoruz. Bug\u00fcnk\u00fc K\u0131rg\u0131zca\u2019da bu kelime \u201cyuva\u201d demektir. Ka\u015fgarl\u0131 Mahmud\u2019da da ayn\u0131 m\u00e2n\u00e2ya gelir. Yaln\u0131z G\u00f6k T\u00fcrk\u00e7ede \u2018karde\u015f, h\u0131s\u0131m\u2019 demek oldu\u011fu H\u00fcseyin Nam\u0131k Orkun\u2019un eserinde kay\u0131tl\u0131d\u0131r (Bak: Eski T\u00fcrk Yaz\u0131tlar\u0131, IV, 125). Bu sebeple bu ilk kelimeyi \u2018Han\u2019\u0131n karde\u015fi\u2019 diye \u00e7evirmek de m\u00fcmk\u00fcnd\u00fcr. Bir de eski T\u00fcrk\u00e7ede g\u0131rtlaktan okunan \u2018h\u2019, yani \u2018kh\u2019 harfi yoktur. Onun i\u00e7in \u2018khan uya\u2019n\u0131n \u2018kan uya\u2019 olmas\u0131 icab eder. 720 y\u0131llar\u0131nda dikilmi\u015f olan Bilge Tonyukuk yaz\u0131t\u0131nda \u2018han\u2019 kelimesi \u2018kan\u2019 \u015feklinde ge\u00e7er.\u201d (Ats\u0131z, Aral\u0131k 1970: 5-6).<\/p>\n

Aki\u015fev ile Mahmudov da 1971 y\u0131l\u0131ndaki Kazak <\/em>Edebiyeti gazetesinde yazd\u0131klar\u0131 \u201cK\u00f6ne zaman jazuw\u0131n\u0131\u014b s\u0131r\u0131\u201d adl\u0131 makalede S\u00fcleymanov\u2019u hem mezar \u00e2detleri bak\u0131m\u0131ndan, hem de epigrafik a\u00e7\u0131dan\u00a0 tenkit ederler:<\/p>\n

\u201cYaz\u0131t\u0131n okunmas\u0131ndaki Olcas S\u00fcleymanov\u2019un yakla\u015f\u0131m\u0131n\u0131n hi\u00e7bir mant\u0131ki do\u011frulu\u011fu yoktur. Olcas S\u00fcleymanov\u2019un d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc gibi bu yaz\u0131t mezar ta\u015f\u0131 yaz\u0131t\u0131 de\u011fildir, zira mezar yaz\u0131tlar\u0131 di\u011fer insanlar\u0131n okuyabilece\u011fi tarzda mezar\u0131n \u00fczerine veya yak\u0131n\u0131na ta\u015f s\u00fctun veya a\u011fa\u00e7 \u00fczerine yap\u0131ld\u0131\u011f\u0131 bir ger\u00e7ektir. E\u011fer b\u00f6yle bir an\u0131 yaz\u0131t\u0131 h\u00fck\u00fcmdar\u0131n sevdi\u011fi yemek taba\u011f\u0131 \u00fczerine \u00e7izildi\u011fini var saysak bile, bu yaz\u0131t \u00f6l\u00fc ile birlikte g\u00f6m\u00fclmezdi, aksine h\u00fck\u00fcmdar ikametg\u00e2h\u0131nda olmal\u0131yd\u0131. O. S\u00fcleymanov ayr\u0131ca yaz\u0131ttaki i\u015faretleri eski T\u00fcrk runik i\u015faretleri i\u00e7in ge\u00e7erli olan transkripsiyona g\u00f6re yapmam\u0131\u015ft\u0131r. \u0130\u015faretleri eski T\u00fcrk yaz\u0131tlar\u0131nda sahip oldu\u011fu ses kar\u015f\u0131l\u0131klar\u0131na g\u00f6re vermemi\u015f, kendine g\u00f6re kar\u015f\u0131l\u0131klar bulmu\u015ftur. \u00dcstelik Olcas S\u00fcleymanov\u2019un verdi\u011fi yaz\u0131t i\u015faretlerinin kopyas\u0131 da tam olarak do\u011fru de\u011fildir.\u201d (Sertkaya 2011: 258).<\/p>\n

Aki\u015fev ile Mahmudov\u2019un okuyu\u015flar\u0131 ise \u015f\u00f6yledir:<\/p>\n

Us ogan arpa ar a\u00e7ur k\u0131lsa<\/em><\/strong>\u014b azuk\u0131<\/em><\/strong>\u014b k\u00f6b arkur k\u0131g\u0131\u00e7 akk\u0131n\u0131<\/em><\/strong>\u014b azuku<\/em><\/strong><\/p>\n

\u201cTabak kutsald\u0131r, arpay\u0131 namuslu yap sen, az\u0131\u011f\u0131n \u00e7o\u011fal\u0131r, d\u00f6v\u00fc\u015f ak\u0131m\u0131n az\u0131\u011f\u0131.\u201d<\/p>\n

Bu okuyu\u015fta da ar<\/em><\/strong> ve k\u00f6b <\/em><\/strong>kelimeleri problemlidir. \u201cNamus\u201d manas\u0131ndaki\u00a0 ar<\/em><\/strong>, T\u00fcrk diline \u00e7ok sonra Arap\u00e7adan girmi\u015f bir kelimedir. K\u00f6b<\/em><\/strong> kelimesi ise Eski T\u00fcrk\u00e7ede b <\/em><\/strong>ile de\u011fil p<\/em><\/strong> ile ve \u00f6<\/em><\/strong> ile de\u011fil o<\/em><\/strong> ile kop<\/em><\/strong> \u015feklinde olmal\u0131d\u0131r. Ayr\u0131ca ogan<\/em><\/strong> kelimesi (do\u011fru bi\u00e7imi ugan<\/em><\/strong> olmal\u0131d\u0131r.) “kutsal\u201d anlam\u0131nda de\u011fil, \u201cher \u015feye g\u00fcc\u00fc yeten, kudretli\u201d anlam\u0131ndad\u0131r.<\/p>\n

Prof. Gayneddin Alio\u011flu Musabay\u2019\u0131n okuyu\u015fu, 24 Ocak 1973 tarihli Lenin\u015fil Jas<\/em> dergisinde Ir\u0131m Kenenbayul\u0131\u2019n\u0131n \u201c25 \u011fas\u0131r bur\u0131n jaz\u0131l\u011fan xat\u201d makalesinde haber verilir. Yine Nih\u00e2l Ats\u0131z, Musabay\u2019\u0131n okuyu\u015f ve manaland\u0131rmas\u0131n\u0131 T\u00fcrkiye\u2019de tan\u0131t\u0131r. Musabay\u2019\u0131n okuyu\u015fu \u015f\u00f6yledir:<\/p>\n

Taza as tuv\u0131n agann\u0131n. Eldi ege. At\u0131n, eskerin sa\u011fan ar eperedi. Cas\u0131na cete bak\u0131t\u0131nd\u0131 a\u015fas\u0131n.<\/em><\/strong> Sav bol.<\/em><\/strong><\/p>\n

\u201cTemiz \u00e7ek tu\u011funu a\u011fabeyinin. Sa\u011flam sahip (ol). \u00a0At\u0131n, askerin sana \u015fan verir. Ya\u015f\u0131na yeterek (= b\u00fcy\u00fcyerek) baht\u0131n\u0131 a\u015fas\u0131n. Sa\u011f ol.\u201d (Ats\u0131z, Haziran 1973: 8).<\/p>\n

Bu okuyu\u015fla ilgili Ats\u0131z\u2019\u0131n tenkitleri \u015f\u00f6yledir:<\/p>\n

\u201cBu okuyu\u015fta Kazak \u0131rkda\u015f\u0131m\u0131za kat\u0131lmad\u0131\u011f\u0131m\u0131z noktalar var. Bunlar\u0131n biri metinde \u2018asker\u2019 ve \u2018baht\u2019 anlam\u0131nda \u2018esker\u2019 ve \u2018bak\u0131t\u2019 kelimelerinin ge\u00e7i\u015fidir. \u2018Asker\u2019 Yunancadan Arap\u00e7aya, oradan da bize ge\u00e7mi\u015f bir kelime olup mil\u00e2ttan \u00f6nceki \u00a05. as\u0131rda T\u00fcrkler aras\u0131nda kullan\u0131lm\u0131\u015f olmas\u0131 asla d\u00fc\u015f\u00fcn\u00fclemez. Fars\u00e7a bir kelime olan \u2018baht\u2019\u0131n, \u2018bak\u0131t\u2019 \u015feklinde de olsa o zamanki T\u00fcrk\u00e7ede kullan\u0131lmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Bundan ba\u015fka eski T\u00fcrk\u00e7edeki \u2018tu\u011f\u2019 ve \u2018sa\u011f\u2019 kelimelerinin ki, bunlar ancak 16. as\u0131rda baz\u0131 T\u00fcrk a\u011f\u0131zlar\u0131nda ve bu arada Kazak\u00e7ada \u2018tuv\u2019 ve \u2018sav\u2019 \u015feklini alm\u0131\u015ft\u0131r, mil\u00e2ttan \u00f6nceki as\u0131rlarda da \u2018tuv\u2019 ve \u2018sav\u2019 diye kullan\u0131lmas\u0131 kabul olunamaz. \u2018V\u2019 harfi T\u00fcrk\u00e7ede sonradan te\u015fekk\u00fcl etmi\u015ftir. \u201c (Ats\u0131z, Haziran 1973: 8).<\/p>\n

Son olarak Altay Amanjolov\u2019un 1971 ve 1984 y\u0131llar\u0131ndaki okuyu\u015funu aktaral\u0131m:<\/p>\n

Aga, sa<\/em><\/strong>\u014ba o\u00e7uk! Bez, \u00e7\u00f6k! Bokun i\u00e7re [r?] azuk! \u2026i<\/em><\/strong><\/p>\n

\u201cA\u011fa, (i\u015fte) sana ocak! Yabanc\u0131, dizlerinin \u00fcst\u00fcne \u00e7\u00f6k! Halk i\u00e7inde az\u0131k (olsun!)\u201d (Amanjolov 2003: 219).<\/p>\n

Alt\u0131n Adam yaz\u0131t\u0131ndaki harfleri, T\u00fcrk runik harfleriyle en do\u011fru \u015fekilde e\u015fle\u015ftiren bence Altay Amanjolov\u2019tur. Ancak onun okuyu\u015f ve manaland\u0131r\u0131\u015f\u0131nda da problemler vard\u0131r. Aga <\/em><\/strong>bence de do\u011fru bir okunu\u015ftur, ancak verilen anlam do\u011fru de\u011fildir. \u00c7\u00fcnk\u00fc \u201ca\u011fa, b\u00fcy\u00fck karde\u015f\u201d anlam\u0131ndaki aga <\/em><\/strong>kelimesi Eski T\u00fcrk\u00e7ede ancak aka <\/em><\/strong>bi\u00e7iminde olabilir (Nadelyayev vd. 1969: 48). Sa<\/em><\/strong>\u014ba <\/em><\/strong>okunan kelimedeki s<\/em><\/strong> harfi runik yaz\u0131da ince sesler i\u00e7in kullan\u0131labilir; kal\u0131n sesler i\u00e7in kullan\u0131lan s<\/em><\/strong> harfi farkl\u0131d\u0131r. \u201cYabanc\u0131, dizlerinin \u00fcst\u00fcne \u00e7\u00f6k!\u201d c\u00fcmlesinin de mezar i\u00e7indeki bir kap \u00fczerinde yaz\u0131lm\u0131\u015f olmas\u0131 anlams\u0131zd\u0131r; ayr\u0131ca bu c\u00fcmle, \u00f6nceki ve sonraki c\u00fcmlelerle de uyumsuzdur.<\/p>\n

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Esik kurgan\u0131nda bulunan tas\u0131n \u00e7izimi<\/p><\/div>\n

Metnin Hotan Sakacas\u0131 oldu\u011fu iddia ediliyor<\/strong><\/h2>\n

Macar bilgini J\u00e1nos Harmatta bu metnin Hotan Sakacas\u0131 oldu\u011funu ve Haro\u015fti yaz\u0131s\u0131yla yaz\u0131ld\u0131\u011f\u0131n\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fcr. Metni T\u00fcrk\u00e7e okuyanlar\u0131n aksine uzun sat\u0131r\u0131 ilk sat\u0131r kabul eden ve kab\u0131 ters \u00e7eviren (ona g\u00f6re d\u00fcz) Harmatta\u2019n\u0131n okuyu\u015fu \u015f\u00f6yledir:<\/p>\n

za(<\/em><\/strong>\u1e43)-ri-ko-la(\u1e43) mi(\u1e43)-va\u1e43 vava pa-za\u1e43 pa-na de-ka mi(\u1e43)-ri-to<\/em><\/strong><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00f1a-ka mi pa-za\u1e43 va\u1e43 v ava-za(\u1e43)na va\u1e43<\/em><\/strong><\/p>\n

\u00a0<\/em><\/strong><\/p>\n

\u201cThe Vessel should hold wine of grapes, added cooked food, so much, to the mortal, then added cooked fresh butter on.\u201d[1]<\/a> (Harmatta 1994: 421).<\/p>\n

Harmatta\u2019n\u0131n makalesi, History of Civilizations of Central Asia<\/em> dizisinin ikinci cildinde \u201cLanguages and Literature in the Kushan Empire\u201d ad\u0131yla yay\u0131mlanm\u0131\u015ft\u0131r. Bu dizi UNESCO taraf\u0131ndan yay\u0131mland\u0131\u011f\u0131 i\u00e7in bilim d\u00fcnyas\u0131nda itibarl\u0131 ve kabul edilebilir say\u0131lmaktad\u0131r. Harmatta\u2019n\u0131n okuyu\u015f ve manaland\u0131r\u0131\u015f\u0131n\u0131 nakleden Osman F. Sertkaya da metni T\u00fcrk\u00e7e okuyanlara \u015fu soruyu soruyor:<\/p>\n

\u201cBurada metni T\u00fcrk\u00e7e olarak okuyan ki\u015filere \u2018\u00dczerinde 40 y\u0131ldan beri 50\u2019yi a\u015fk\u0131n yay\u0131n yap\u0131lan Esik yaz\u0131t\u0131 velev ki T\u00fcrk\u00e7edir, J\u00e1nos Harmatta\u2019n\u0131n makalesinde ayn\u0131 alfabe ile yaz\u0131lan on yaz\u0131t var. Siz bu yaz\u0131lardan sadece 9. s\u0131rada olan Esik yaz\u0131t\u0131n\u0131 se\u00e7ip T\u00fcrk\u00e7e olarak okuyorsunuz. Ni\u00e7in di\u011fer dokuz yaz\u0131t\u0131 da T\u00fcrk\u00e7e olarak okumuyorsunuz?\u2019 sorusunu sormak ve cevab\u0131n\u0131 beklemek gerekiyor.\u201d (Sertkaya 2011: 268).<\/p>\n

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Harmatta\u2019n\u0131n metne verdi\u011fi anlam, mezar i\u00e7indeki bir kap yaz\u0131t\u0131 i\u00e7in uygundur. Ancak Alt\u0131n Adam yaz\u0131t\u0131ndaki harflerin \u00e7ok az\u0131 (5 veya 6 tanesi), Haro\u015fti alfabesindeki harflere benzemektedir. Yani Sertkaya\u2019n\u0131n dedi\u011fi gibi, di\u011fer Ku\u015fan metinleriyle \u201cayn\u0131 alfabe ile\u201d yaz\u0131lm\u0131\u015f de\u011fildir. \u0130ki ayr\u0131 Haro\u015fti alfabesi ve bu alfabeyle yaz\u0131lm\u0131\u015f Surh Kotal yaz\u0131t\u0131n\u0131n kopyas\u0131 a\u015fa\u011f\u0131da g\u00f6sterilmi\u015ftir. Alt\u0131n Adam yaz\u0131t\u0131ndaki harflerle kar\u015f\u0131la\u015ft\u0131r\u0131labilir.<\/p>\n

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Ayr\u0131ca, di\u011fer dokuz (asl\u0131nda daha fazla) Ku\u015fan metni co\u011frafya olarak \u00e7ok daha g\u00fcneydedir. Surh Kotal yaz\u0131t\u0131 Afganistan\u2019da, Kunduz ve K\u00e2bil aras\u0131nda; De\u015ft-i Navur yaz\u0131t\u0131 K\u00e2bil\u2019in g\u00fcneyinde; Ay Hanum yaz\u0131t\u0131 Afganistan\u2019da; Hal\u00e7ayan ve Karatepe yaz\u0131tlar\u0131 \u00d6zbekistan\u2019da; Fayaztepe yaz\u0131t\u0131 \u00d6zbekistan\u2019\u0131n g\u00fcneyinde, Tirmiz yak\u0131nlar\u0131nda; Hat\u0131n-Rabat, Tekkuz-tepe, Kal\u2019a-i K\u00e2firnig\u00e2n-tepe yaz\u0131tlar\u0131 G\u00fcney Tacikistan\u2019da; Eski Merv yaz\u0131t\u0131 T\u00fcrkmenistan\u2019da bulunmu\u015ftur (Tezcan 2011: 807-808).<\/p>\n

Yeni bulunmu\u015f bir metin nas\u0131l okunur?<\/strong><\/h2>\n

Ben kendi okuma denememe ge\u00e7meden \u00f6nce, bir dilin bilinen en eski metinlerinden daha eski oldu\u011fu ileri s\u00fcr\u00fclen veya \u00f6yle oldu\u011fu kabul edilen yeni bulunmu\u015f bir metni nas\u0131l ve nelere dikkat ederek okumak gerekti\u011fi hakk\u0131nda teorik bir yakla\u015f\u0131m ortaya koymak istiyorum. A\u015fa\u011f\u0131da yazaca\u011f\u0131m maddelere filologlar genellikle uymakla birlikte bunlar topluca belirtilmedi\u011fi i\u00e7in, yukar\u0131daki denemelerde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, bazen ayk\u0131r\u0131 yakla\u015f\u0131mlar da olabilmektedir. Bu sebeple b\u00f6yle bir teorik yakla\u015f\u0131m\u0131 uygun buldum.<\/p>\n

    \n
  1. Epigrafik bak\u0131\u015f. Yeni bulunan metindeki harfler veya karakterler, ilgili dilin en eski yaz\u0131tlar\u0131ndaki harf veya karakterlerle ayn\u0131 veya benzer olmal\u0131d\u0131r. Ayr\u0131ca, ayn\u0131 harf ve karakterler, metnin her yerinde ayn\u0131 ses, hece veya kavramlar\u0131 vermelidir.<\/li>\n
  2. Metnin bulundu\u011fu yer. Yeni bulunan yaz\u0131ttaki metin, i\u00e7inde bulundu\u011fu ortama ve \u00fczerine yaz\u0131ld\u0131\u011f\u0131 nesneye uygun olmal\u0131d\u0131r. S\u00f6z geli\u015fi, bir m\u00fch\u00fcr \u00fczerinde m\u00fchr\u00fcn sahibinin ad\u0131 yaz\u0131labilir. Bir sikkede, para kimin ad\u0131na bas\u0131lm\u0131\u015fsa onun ad\u0131, unvan\u0131 olabilir; ayr\u0131ca o ki\u015fiyi y\u00fccelten bir iki kelime bulunabilir. Bir mezar ta\u015f\u0131ndaki metinde, \u00f6l\u00fcn\u00fcn ad\u0131, unvan\u0131, babas\u0131n\u0131n ad\u0131, ya\u015f\u0131, \u00f6l\u00fcm y\u0131l\u0131, sevdiklerinden ayr\u0131lmas\u0131yla ilgili duygular olabilir. Bir an\u0131ttaki metinde, ad\u0131na an\u0131t dikilen ki\u015finin ad\u0131, unvan\u0131, yapt\u0131klar\u0131 yer alabilir. Mezar i\u00e7inde bulunan bir kap yaz\u0131t\u0131 ise kab\u0131n i\u015flevi, \u00f6l\u00fcn\u00fcn yeme i\u00e7me ihtiyac\u0131 ve \u00e2deti ile ilgili olmal\u0131d\u0131r.<\/li>\n
  3. Fonetik ve fonolojik g\u00f6r\u00fcn\u00fc\u015f. Yeni bulunan yaz\u0131ttaki metinde, dilin bilinen en eski metinlerinden daha sonraki fonolojik geli\u015fmeler olamaz. Yeni bulunan metnin fonetik yap\u0131s\u0131, en eski metinlerin fonetik yap\u0131s\u0131na uygun olmal\u0131d\u0131r. Ancak, en eski metinlerden \u00f6nce var oldu\u011fu tasarlanan, rekonstr\u00fcksiyon yap\u0131lan fonetik yap\u0131lar s\u00f6z konusu olabilir. Mesela T\u00fcrk dili i\u00e7in kelime ba\u015f y-<\/em><\/strong> sesi, T\u00fcrk Ka\u011fanl\u0131\u011f\u0131 yaz\u0131tlar\u0131nda g\u00f6r\u00fclen fonetik bir kurald\u0131r. Onlardan daha eski oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen bir metinde de y-<\/em><\/strong> olmal\u0131d\u0131r, c-<\/em><\/strong> olamaz; \u00e7\u00fcnk\u00fc c-<\/em><\/strong> daha sonra ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Ancak milad\u0131n ilk as\u0131rlar\u0131ndaki Grek metinlerinde bulunan do\u011f<\/em><\/strong> \u201ccenaze t\u00f6reni\u201d ve Day\u0131x<\/em><\/strong> \u201cYay\u0131k nehri\u201d \u00f6rneklerine dayan\u0131larak y-\u2018<\/em><\/strong>nin d-<\/em><\/strong> \u015feklinde rekonstr\u00fcksiyonu yap\u0131labilir ve daha eski metinler d<\/em><\/strong>– ile okunabilir.<\/li>\n
  4. Leksikolojik g\u00f6r\u00fcn\u00fc\u015f. Yeni bulunan yaz\u0131ttaki metinde, dile sonradan ba\u015fka dillerden girmi\u015f bulunan kelimeler olamaz. Mesela T\u00fcrk\u00e7e i\u00e7in Arap\u00e7a ve Fars\u00e7a kelimeler, bilinen metinlerden daha eski metinlerde bulunamaz. Bulunur iddias\u0131nda olan ki\u015fi, o kelimenin \u00e7ok daha eskiden dile girmi\u015f oldu\u011funu ayr\u0131ca ispat etmek sorumlulu\u011fundad\u0131r.<\/li>\n
  5. Semantik g\u00f6r\u00fcn\u00fc\u015f. Yeni bulunan yaz\u0131ttaki metnin, yaz\u0131ld\u0131\u011f\u0131 ve bulundu\u011fu yere uygun olmas\u0131 gerekti\u011fi gibi anlam bak\u0131m\u0131ndan da mant\u0131kl\u0131 bir b\u00fct\u00fcn i\u00e7inde olmal\u0131d\u0131r. Metnin c\u00fcmleleri, anlaml\u0131 bir b\u00fct\u00fcn te\u015fkil etmelidir.<\/li>\n<\/ol>\n

    Bu teorik yakla\u015f\u0131mdan sonra kendi okuma denememe ge\u00e7ebilirim.<\/p>\n

    Transliterasyon:<\/p>\n

    (Birinci sat\u0131r)[2]<\/a>: GA \u00a0SN \u00a0E\u014a \u00a0(\u0130)\u00c7 \u00a0RK<\/strong><\/p>\n

    (\u0130kinci sat\u0131r): BZ \u00a0(\u0130)\u00c7\u014a \u00a0K \u00a0NR(U)K \u00a0\u014a \u00a0N\u0130\u00c7RE \u00a0Z(U)K\u00a0 [veya: N\u0130\u00c7 \u00a0B\/R \u00a0AZ(U)K]<\/strong><\/p>\n

    \"\"<\/p>\n

    Okuma \u00f6nerim<\/strong><\/h2>\n

    Transkripsiyon:<\/p>\n

    Aga, esen, e\u014b i\u00e7 arak ab\u0131z i\u00e7i\u014b. Eke anruk e\u014b ini\u00e7re azuk.<\/em><\/strong><\/p>\n

    \u201cY\u00fckselerek, esenlikle (afiyetle), en i\u00e7ten (yanan) mumlar ile (e\u015fli\u011finde) i\u00e7in. Abla haz\u0131rlatm\u0131\u015f (t\u0131r) en k\u00fc\u00e7\u00fck karde\u015f\u00e7a\u011f\u0131za az\u0131k.\u201d<\/p>\n

    Eski T\u00fcrkler, \u00f6l\u00fcn\u00fcn ruhunun y\u00fckseldi\u011fine inan\u0131rlard\u0131. Bu sebeple T\u00fcrk Ka\u011fanl\u0131\u011f\u0131 beng\u00fc ta\u015flar\u0131nda \u00f6lmek i\u00e7in u\u00e7-, u\u00e7a bar-<\/em><\/strong> \u201cu\u00e7up gitmek\u201d fiilleri kullan\u0131lm\u0131\u015ft\u0131r. Bana g\u00f6re \u00f6l-<\/em><\/strong> fiilinin ilk anlam\u0131 da \u201cy\u00fckselmek\u201dtir; \u00e7\u00fcnk\u00fc \u201cy\u00fckselmek\u201d anlam\u0131ndaki \u00f6s- (<\u00f6z-), \u00f6r-, \u00f6n-<\/em><\/strong> fiilleriyle k\u00f6kta\u015ft\u0131r; yani bu fiillerin hepsi *\u00f6-<\/em><\/strong> k\u00f6k\u00fcnden \u00e7\u0131km\u0131\u015ft\u0131r (Ercilasun 2007: 371-375). Metindeki aga<\/em><\/strong> \u201cy\u00fckselerek\u201d kelimesi de \u00f6l\u00fcn\u00fcn ruhunun y\u00fckseldi\u011fini anlatmaktad\u0131r.<\/p>\n

    T\u00fcrk\u00e7enin \u00e7ok \u00f6nemli bir \u00f6zelli\u011fi, isimlerin, s\u0131fat ve zarf olarak kullan\u0131lmak i\u00e7in ayr\u0131ca bir eke ihtiya\u00e7 duymamalar\u0131d\u0131r. Mesela T\u00fcrk\u00e7ede iyi <\/em><\/strong>kelimesini, iyi adam<\/em><\/strong> dedi\u011fimizde s\u0131fat, iyi uyumak<\/em><\/strong> dedi\u011fimizde zarf olarak kullanm\u0131\u015f oluruz. Alt\u0131n Adam yaz\u0131t\u0131nda da esen, i\u00e7 arak, ab\u0131z<\/em><\/strong> kelimeleri zarf olarak kullan\u0131lm\u0131\u015ft\u0131r. Bug\u00fcnk\u00fc T\u00fcrk\u00e7eye aktar\u0131rken zarf yapan ekleri bu sebeple kulland\u0131m: esen<\/em><\/strong>(likle), i\u00e7<\/em><\/strong>(ten), mumlar<\/em><\/strong> (ile -e\u015fli\u011finde-).<\/p>\n

    \u0130lk ve ikinci sat\u0131rda N,<\/strong> ikinci sat\u0131r\u0131n ba\u015f\u0131nda B<\/strong>, ikinci sat\u0131r\u0131n sonlar\u0131nda \u0130\u00c7, R\/B<\/strong> okudu\u011fumuz harflerin d\u0131\u015f\u0131nda kalan 20 harfte bizce problem yoktur. Yani 25 harften sadece be\u015fi problemlidir. Bir de \u014a<\/strong> ve (A)R<\/strong> harfi birbirine benzemektedir; bu iki harfi birbirinden ay\u0131rmak zordur.<\/p>\n

    K\u00f6kt\u00fcrk yaz\u0131s\u0131nda, ba\u015ftaki ve ilk hecedeki a, e, \u0131, i<\/em><\/strong> sesleri yaz\u0131lmayabilir. Buna g\u00f6re ilk sat\u0131rdaki ilk kelimeyi aga,<\/em><\/strong> ikinci kelimeyi esen<\/em><\/strong>, son kelimeyi arak;<\/em><\/strong> ikinci sat\u0131rdaki ilk kelimeyi ab\u0131z<\/em><\/strong>,\u00a0 ikinci kelimeyi i\u00e7i\u014b<\/em><\/strong>, \u00fc\u00e7\u00fcnc\u00fc kelimeyi ek<\/em><\/strong>, d\u00f6rd\u00fcnc\u00fc kelimeyi anruk<\/em><\/strong>, be\u015finci kelimeyi e\u014b<\/em><\/strong>, alt\u0131nc\u0131 kelimeyi ini\u00e7re,<\/em><\/strong> yedinci kelimeyi azuk<\/em><\/strong> (veya alt\u0131nc\u0131, yedinci, sekizinci kelimeleri ini\u00e7 eb\/er, azuk<\/em><\/strong>) okumak, K\u00f6kt\u00fcrk yaz\u0131 kurallar\u0131na uygundur. \u0130kinci sat\u0131r\u0131n \u00fc\u00e7\u00fcnc\u00fc kelimesini eke <\/em><\/strong>\u201cabla\u201d okumakta problem vard\u0131r; \u00e7\u00fcnk\u00fc sondaki e <\/em><\/strong>sesinin bir harfle g\u00f6sterilmesi gerekir. Ancak, T\u00fcrk Ka\u011fanl\u0131\u011f\u0131 beng\u00fc ta\u015flar\u0131ndan 1200 y\u0131l \u00f6nceki bir yaz\u0131tta bu imla, kabul edilemez de\u011fildir.<\/p>\n

    Meslekta\u015f\u0131m Leyl\u00e2 Karahan, ini\u00e7 <\/em><\/strong>\u201ck\u00fc\u00e7\u00fck erkek karde\u015f\u00e7ik\u201d kelimesi yerine, \u201chuzur\u201d anlam\u0131ndaki in\u00e7 <\/em><\/strong>kelimesini teklif etti. Bunun \u00fczerine ikinci c\u00fcmle i\u00e7in ikinci bir okuma denemesi yapt\u0131m:<\/p>\n

    Ek, anruk e\u014b ini\u00e7 eb (veya er) azuk.<\/em><\/strong><\/p>\n

    \u201cEk olarak, haz\u0131rlatm\u0131\u015flar(d\u0131r) en huzurlu ev (veya er) az\u0131\u011f\u0131.\u201d<\/p>\n

    Kelimeler:<\/p>\n

    Ag-<\/em><\/strong> : Y\u00fckselmek (DLT, Ercilasun \u2013 Akkoyunlu 2014: 89).<\/p>\n

    Esen<\/em><\/strong>: Her \u015feyin selamette olan\u0131, selamet (DLT, Ercilasun \u2013 Akkoyunlu 2014: 36).<\/p>\n

    Arak<\/em><\/strong>: –rAk<\/em><\/strong> ekinin eski bi\u00e7imi. Kr\u015f. Hakas\u00e7a arax<\/em><\/strong> (Ar\u0131ko\u011flu 2005: 47).<\/p>\n

    Ab\u0131z<\/em><\/strong>: DLT\u2019de awus <\/em><\/strong>\u201cBulgar leh\u00e7esinde mum\u201d (Ercilasun \u2013 Akkoyunlu 2014: 28). DLT\u2019de ve Bulgar leh\u00e7esindeki awus<\/em><\/strong> kelimesi, daha eski T\u00fcrk\u00e7ede ab\u0131z\u2019<\/em><\/strong>a gider. Bilindi\u011fi gibi, K\u00f6kt\u00fcrk\u00e7edeki b <\/em><\/strong>sesi, Hakaniye d\u00f6neminde w<\/em><\/strong>\u2019dir ve w<\/em><\/strong> yan\u0131ndaki d\u00fcz \u00fcnl\u00fcler de yuvarlakla\u015fm\u0131\u015ft\u0131r.<\/p>\n

    Eke<\/em><\/strong>: Abla, b\u00fcy\u00fck k\u0131z karde\u015f (DLT, Ercilasun \u2013 Akkoyunlu 2014: 42, 44).<\/p>\n

    Anruk: Anruk<\/em><\/strong> < anu-r+uk. Anu-<\/em><\/strong> \u201chaz\u0131rlanmak\u201d (DLT, Ercilasun \u2013 Akkoyunlu 2014: 459). -r-<\/em><\/strong> faktitif eki ile +uk <\/em><\/strong>fiilden isim yapma eki Eski T\u00fcrk\u00e7enin bilinen eklerindendir. Bu bilinen eklerle anruk <\/em><\/strong>\u201chaz\u0131rlatm\u0131\u015f\u201d kelimesini ben tasarlad\u0131m.<\/p>\n

    \u0130ni\u00e7re: \u0130ni\u00e7re < ini+\u00e7+re. \u0130ni<\/em><\/strong> \u201ck\u00fc\u00e7\u00fck erkek karde\u015f\u201d (DLT, Ercilasun \u2013 Akkoyunlu 2014: 45, 351). +\u00e7<\/em><\/strong> k\u00fc\u00e7\u00fcltme ve sevgi eki ile +re <\/em><\/strong>y\u00f6n g\u00f6sterme eki Eski T\u00fcrk\u00e7ede bilinen eklerdir.<\/p>\n

    Ek:<\/em><\/strong> V\u00fccutta ve yap\u0131larda par\u00e7alar\u0131n birbirine eklendi\u011fi yer, mafsal (Tarama S\u00f6zl\u00fc\u011f\u00fc III<\/em> – 1967: 1477-1478). Tarama S\u00f6zl\u00fc\u011f\u00fc<\/em>, O\u011fuzcan\u0131n eski kelimelerini g\u00f6sterir. Ek,<\/em><\/strong> bug\u00fcnk\u00fc T\u00fcrkiye T\u00fcrk\u00e7esinde de \u201cek, ilave\u201d anlam\u0131ndad\u0131r.<\/p>\n

    \u0130ni\u00e7: ini\u00e7 > in\u00e7. \u0130n\u00e7<\/em><\/strong> \u201chuzurlu ve sakin, rahat\u201d (DLT, Ercilasun \u2013 Akkoyunlu 2014: 528). Eski T\u00fcrk\u00e7ede in\u00e7 <\/em><\/strong>bi\u00e7iminde olan kelime, daha eski devirde ini\u00e7<\/em><\/strong> olarak tasarlanabilir.<\/p>\n

    T\u00fcrk\u00e7e okuma denemesi yapan bilim adamlar\u0131n\u0131n hemen hepsi, en sondaki azuk <\/em><\/strong>kelimesinde ayn\u0131 g\u00f6r\u00fc\u015ftedir. DLT\u2019te de \u201caz\u0131k, yiyecek\u201d anlam\u0131nda olan bu kelime, mezar i\u00e7indeki bir kap \u00fczerine yaz\u0131labilecek en uygun kelimedir. Sadece bu kelime bile metnin T\u00fcrk\u00e7e oldu\u011funa delil te\u015fkil edebilir.<\/p>\n

    Metni T\u00fcrk\u00e7e okuyan b\u00fct\u00fcn bilim adamlar\u0131n\u0131n dedi\u011fi gibi, milattan 4-5 y\u00fczy\u0131l \u00f6nceki bir yaz\u0131t\u0131n T\u00fcrk runik yaz\u0131s\u0131yla, T\u00fcrk\u00e7e olarak okunabilmesi, T\u00fcrk dili a\u00e7\u0131s\u0131ndan da, T\u00fcrk runik yaz\u0131s\u0131 a\u00e7\u0131s\u0131ndan da \u00e7ok \u00f6nemlidir; \u00e7\u00fcnk\u00fc T\u00fcrk dilinin de, yaz\u0131s\u0131n\u0131n da tarihini 1200 y\u0131l eskiye g\u00f6t\u00fcrmektedir.<\/p>\n

    Dipnotlar:<\/strong><\/h2>\n

    [1]<\/a> \u201cKapta \u00f6l\u00fc i\u00e7in \u00fcz\u00fcm \u015farab\u0131, \u00e7ok miktarda pi\u015fmi\u015f yiyecek bulunmal\u0131 ve \u00fcst\u00fcne de pi\u015fmi\u015f taze tereya\u011f\u0131 eklenmi\u015f olmal\u0131d\u0131r.\u201d<\/p>\n

    [2]<\/a> Kap \u00fczerindeki harfler taraf\u0131mdan k\u00fcmelenmi\u015ftir. Her k\u00fcme, benim okuyu\u015fumdaki bir kelimeyi g\u00f6sterir.<\/p>\n

    Kaynaklar<\/strong><\/h2>\n

    Amanjolov, A. S. (2003), \u0130storiya i teoriya drevnetyurkskogo pis\u2019ma,<\/em> Almat\u0131, Mektep.<\/p>\n

    Ar\u0131ko\u011flu, Ekrem (2005), \u00d6rnekli Hakas\u00e7a T\u00fcrk\u00e7e S\u00f6zl\u00fck,<\/em> Ankara, Ak\u00e7a\u011f Yay\u0131nlar\u0131.<\/p>\n

    Ats\u0131z (1970), \u201cKazakistanda Bulunan Mezar\u201d, \u00d6t\u00fcken<\/em>, Aral\u0131k 1970, Ankara.<\/p>\n

    Ats\u0131z (1973), \u201cAlt\u0131n Elbiseli Adam\u2019 Hakk\u0131nda Yeni Bilgiler\u201d, \u00d6t\u00fcken,<\/em> Haziran 1973, Ankara.<\/p>\n

    Ercilasun, Ahmet B. (2007), Makaleler \u2013 Dil-Destan-Tarih-Edebiyat,<\/em> Ankara, Ak\u00e7a\u011f Yay\u0131nlar\u0131.<\/p>\n

    Ercilasun, Ahmet B. \u2013 Akkoyunlu, Ziyat (2014), K\u00e2\u015fgarl\u0131 Mahmud \u2013 D\u00eev\u00e2nu Lug\u00e2ti\u2019t-T\u00fcrk \u2013 Giri\u015f-Metin-\u00c7eviri-Notlar-Dizin<\/em>, Ankara, T\u00fcrk Dil Kurumu Yay\u0131nlar\u0131.<\/p>\n

    Harmatta, J\u00e1nos (1994), \u201cLanguages and Literature in the Kushan Empire\u201d, History of Civilizations of Central Asia<\/em>, Vol. II, Paris, UNESCO Publishing.<\/p>\n

    Nadelyayev, V. M. \u2013 Nasilov, D. M. \u2013 Teni\u015fev, E. R. \u2013 \u015eerbak, A. M. (1969), Drevne tyurkskiy slovar\u2019,<\/em> Leningrad, Akademiya Nauk S S S R \u0130nstitut Yaz\u0131koznaniya.<\/p>\n

    Oraltay, Hasan (1975), \u201cAlt\u0131n Elbiseli Adam\u2019dan Haberler\u201d, \u00d6t\u00fcken<\/em>, May\u0131s 1975, \u0130stanbul.<\/p>\n

    Sertkaya, Osman Fikri (2011), \u201cBulunmas\u0131ndan 40 Y\u0131l Sonra \u2018Alt\u0131n Giyimli Adam\u2019 ve \u2018K\u00e2sesi \u00dczerindeki Yaz\u0131t\u2019 Hakk\u0131nda\u201d, Tuncer Baykara Arma\u011fan\u0131,<\/em> Ankara, T\u00fcrk K\u00fclt\u00fcr\u00fcn\u00fc Ara\u015ft\u0131rma Enstit\u00fcs\u00fc Yay\u0131n\u0131.<\/p>\n

    Tarama S\u00f6zl\u00fc\u011f\u00fc III<\/em> (1967), Ankara, T\u00fcrk Dil Kurumu Yay\u0131nlar\u0131.<\/p>\n

    Tezcan, Mehmet (2011), \u201cOrhon Harflerinin Muhtemel En Eski \u015eekilleri Olarak Kuzey Hindistan B\u00f6lgesi\u2019nde Saka \/ Ku\u015fan D\u00f6nemi Yaz\u0131tlar\u0131\u201d, \u2018Orhon Yaz\u0131tlar\u0131n\u0131n Bulunu\u015fundan 120 Y\u0131l Sonra T\u00fcrkl\u00fck<\/em> Bilimi ve 21. Y\u00fczy\u0131l\u2019 Konulu III. \u00a0Uluslararas\u0131 T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131 Sempozyumu 26-29 May\u0131s 2010 Bildiriler Kitab\u0131<\/em> (Edit\u00f6r: \u00dclk\u00fc \u00c7elik \u015eavk), Ankara, Hacettepe \u00dcniversitesi T\u00fcrkiyat Ara\u015ft\u0131rmalar\u0131 Enstit\u00fcs\u00fc \u2013 T\u00fcrk Dil Kurumu Yay\u0131n\u0131.<\/p>\n

    <\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

    1970 y\u0131l\u0131nda, Kazakistan\u2019\u0131n Esik kasabas\u0131nda bir kurganda bulunan g\u00fcm\u00fc\u015f kap \u00fcst\u00fcndeki yaz\u0131 \u00fczerinde bug\u00fcne kadar bir\u00e7ok okuma denemesi yap\u0131lm\u0131\u015ft\u0131r.\u00a0 Prof. Dr. Ahmet Bican Ercilasun, bug\u00fcne kadarki okumalar\u0131 de\u011ferlendirerek kendi okuma \u00f6nerisini sundu<\/p>\n","protected":false},"author":10,"featured_media":7867,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[2,66,68],"tags":[976,975,979,325,240,977,980,978],"yoast_head":"\nBilinmeyen metinlerin \u00e7\u00f6z\u00fclmesi konusunda teorik bir yakla\u015f\u0131m ve Alt\u0131n Elbiseli Adam yaz\u0131t\u0131 i\u00e7in yeni bir okuma denemesi - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/bilinmeyen-metinlerin-cozulmesi-konusunda-teorik-bir-yaklasim-ve-altin-elbiseli-adam-yaziti-icin-yeni-bir-okuma-denemesi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bilinmeyen metinlerin \u00e7\u00f6z\u00fclmesi konusunda teorik bir yakla\u015f\u0131m ve Alt\u0131n Elbiseli Adam yaz\u0131t\u0131 i\u00e7in yeni bir okuma denemesi - 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Seattle\/ABD (misafir ara\\u015ft\\u0131rmac\\u0131). 1967-1971: Atat\\u00fcrk \\u00dcniversitesi. Eserleri: - Arpa\\u00e7ay K\\u00f6ylerinden Derlemeler (Prof. Dr. Sel\\u00e2hattin Olcay ve Dr. Ensar Aslan'la birlikte) (Ankara 1976). - Bug\\u00fcnk\\u00fc T\\u00fcrk Alfabeleri I-II (Ankara 1977). - Kars \\u0130li Ag\\u0131zlar\\u0131 - Ses Bilgisi (Ankara 1983). - Kutadgu Bilig Grameri \\u2013 Fiil (Ankara 1984). - Dilde Birlik (\\u0130stanbul 1984). - Uygur Halk Masallar\\u0131 (\\u015eek\\u00fcr Turan'la birlikte) (Ankara 1989). - \\u00d6rneklerle Bug\\u00fcnk\\u00fc T\\u00fcrk Alfabeleri (Ankara 1990). - Mo\\u011folistan ve \\u00c7in G\\u00fcnl\\u00fc\\u011f\\u00fc (Ankara 1991). - Kar\\u015f\\u0131la\\u015ft\\u0131rmal\\u0131 T\\u00fcrk Leh\\u00e7eleri S\\u00f6zl\\u00fc\\u011f\\u00fc 1-2 (ortak) (Ankara 1991, 1992). - T\\u00fcrk D\\u00fcnyas\\u0131 \\u00dczerine \\u0130ncelemeler (Ankara 1998). - T\\u00fcrk Dili I-II-III-IV (Leyla Karahan ile birlikte) (Ankara 1994-1996). - G\\u00fclnar -roman- (\\u0130stanbul 1998). - Ba\\u015flang\\u0131\\u00e7tan Yirminci Y\\u00fczy\\u0131la T\\u00fcrk Dili Tarihi (Ankara 2004). - 2BA Beden Beyin Ak\\u0131m\\u0131 -roman- (Ankara 2006). - Kar\\u015f\\u0131la\\u015ft\\u0131rmal\\u0131 T\\u00fcrk Leh\\u00e7eleri Grameri-I Fiil - Basit \\u00c7ekim (Ortak) (Ankara 2006). - Makaleler \\u2013 Dil-Destan-Tarih-Edebiyat (Yay\\u0131na haz\\u0131rlayan: Ekrem Ar\\u0131ko\\u011flu) (Ankara 2007). - T\\u00fcrk Leh\\u00e7eleri Grameri (Edit\\u00f6r) (Ankara 2007). - K\\u00e2\\u015fgarl\\u0131 Mahmud - D\\u00eev\\u00e2nu Lug\\u00e2ti\\u2019t-T\\u00fcrk \\u2013 Giri\\u015f-Metin-\\u00c7eviri-Notlar-Dizin (Ziyat Akkoyunlu ile birlikte) (Ankara 2014). - T\\u00fcrk\\u2019\\u00fcn Kay\\u0131p Kitab\\u0131-Ulu Han Ata -roman- (Ankara 2016). - T\\u00fcrk Ka\\u011fanl\\u0131\\u011f\\u0131 ve T\\u00fcrk Beng\\u00fc Ta\\u015flar\\u0131 (Ankara 2016). - Bir\\u00e7ok ilm\\u00ee ve fikr\\u00ee makale. - K\\u00f6\\u015fe Yaz\\u0131lar\\u0131 (2008'den itibaren Yeni\\u00e7a\\u011f gazetesinde).\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","_links":{"self":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/7833"}],"collection":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/comments?post=7833"}],"version-history":[{"count":8,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/7833\/revisions"}],"predecessor-version":[{"id":7873,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/posts\/7833\/revisions\/7873"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media\/7867"}],"wp:attachment":[{"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/media?parent=7833"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/categories?post=7833"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/millidusunce.com\/misak\/wp-json\/wp\/v2\/tags?post=7833"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}