Di\u011fer bir soruyla, 150 y\u0131ldan fazlad\u0131r tarih tasar\u0131m\u0131na y\u00f6n veren \u0130ngiliz merkezli Bat\u0131 ve onun takip\u00e7isi k\u00fc\u00e7\u00fck Do\u011fu bilgi \u00fcretiminin bizlere g\u00f6sterirken saklatt\u0131\u011f\u0131 K\u00fcrt\u00a0tarihini bilmek m\u00fcmk\u00fcn m\u00fc?<\/em><\/p>\n Ger\u00e7ekten de kar\u015f\u0131m\u0131zda ‘ge\u00e7mi\u015fin ya\u015fanm\u0131\u015fl\u0131\u011f\u0131’ m\u0131 yoksa ‘ge\u00e7mi\u015fte ya\u015fand\u0131\u011f\u0131 varsay\u0131lan’ bir kurgu mu var?<\/em><\/p>\n En \u00f6nemlisi de, klasik kaynaklarda K\u00fcrtlere dair yer alan bilgilerin tahrifat\u0131na neden gerek duyuluyor?<\/em><\/p>\n 1873 tarihli\u00a0“Elbise-i Osman\u00eeye”\u00a0<\/em>kitab\u0131nda\u00a0“K\u00fcrdlerin u\u00e7lar\u0131 k\u0131vr\u0131k, k\u0131rm\u0131z\u0131 maroken \u00e7izmelerden olu\u015fan ayakkab\u0131lar\u0131, eski Mezopotamya an\u0131tlar\u0131ndaki heykellerin ayakkab\u0131lar\u0131yla tam bir benzerlik i\u00e7indedir”<\/em>,\u00a0“K\u00fcrdler eski Karduklardan (M.\u00d6.400) geldikleri hakk\u0131nda \u015f\u00fcphe edilirse, Mardin’deki K\u00fcrd\u00fcn k\u0131yafetlerine bak\u0131ls\u0131n. Bu giysi, Nemrut Da\u011f\u0131’ndaki kabartmalardan f\u0131rlam\u0131\u015f gibidir”\u00a0<\/em>ifadeleri kullan\u0131l\u0131rken (Kay: Baran Zeydanl\u0131o\u011flu ki\u015fisel Twitter hesab\u0131) ne oldu da bu ifadeler yerine akla mant\u0131\u011fa s\u0131\u011fmayacak teoriler ortaya at\u0131ld\u0131?!.<\/p>\n K\u00fcrtler g\u00f6kten mi indi (1)<\/a><\/li>\n<\/ul>\n<\/div>\n<\/div>\n<\/div>\n Yaz\u0131n\u0131n birinci b\u00f6l\u00fcm\u00fcnde Ermenice klasik kaynaklarda K\u00fcrtler i\u00e7in ayr\u0131ca\u00a0“Mar, Mark”\u00a0<\/em>ifadelerinin kullan\u0131ld\u0131\u011f\u0131n\u0131 belirtmi\u015ftik.<\/p>\n Bu kavram\u0131n, yani eski K\u00fcrtlerin ya\u015fad\u0131\u011f\u0131 co\u011frafya olan\u00a0‘Media’<\/em>n\u0131n, A\u015f\u00fbr (Assur) kaynaklar\u0131nda\u00a0“Medai”, “Amadai”, “Matai”<\/em>; Elmaca yaz\u0131tlarda\u00a0“Mata-pa”<\/em>; \u0130bran\u00eece’de\u00a0“Madai”<\/em>; Eski Pers\u00e7e’de\u00a0“Mada”<\/em>; Parth\u00e7a’da\/E\u015fkaniced’e\u00a0“Mat”<\/em>; Eski Yunanca’da\/Grek\u00e7e’de\u00a0“Madoi\/Medoi”<\/em>; Babilce’de\u00a0“Uman-Manda”<\/em>\u00a0ve Arap\u00e7a kaynaklarda\u00a0“M\u00e2h”<\/em>\u00a0\u015fekillerinde ge\u00e7ti\u011fiN\u0130 belirtelim.<\/p>\n Peki, K\u00fcrtler kendilerini Medlerin soyundan g\u00f6r\u00fcyorlar m\u0131yd\u0131?<\/em><\/p>\n 1904 y\u0131l\u0131nda Tiflis’te yay\u0131mlanan ve Ele\u015fgir’te derlendi\u011fi belirtilen “Mem \u00fb Z\u00een<\/a>” destan\u0131n\u0131n s\u00f6yleyicisi ismi belirtilmeyen ‘dengb\u00eaj<\/a>‘ (ozan); M\u00eer \u015eemd\u00een o\u011flu M\u00eer Zeyd\u00een\u00ea Botan’\u0131n neslini Medlere ba\u011flam\u0131\u015ft\u0131r (Ethnographische \u00dcbersicht, 11, 1904, Tiflis, ss:197-240; Mehmet G\u00fcltekin).<\/p>\n Peki, Medler hangi dili konu\u015fuyordu?<\/em><\/p>\n Gaius Plinius Secundus’un (\u00f6.79)\u00a0“Natural History\/Do\u011fal Tarih”\u00a0<\/em><\/strong>isimli eserinin \u00fc\u00e7\u00fcnc\u00fc kitab\u0131nda Zerd\u00fc\u015ft’\u00fcn Med’li oldu\u011funu ve Avesta’n\u0131n da Med diliyle yaz\u0131ld\u0131\u011f\u0131n\u0131 belirtmi\u015ftir.<\/p>\n G\u00fcn\u00fcm\u00fczde mevcut olan Avesta’n\u0131n bir\u00e7ok versiyonu bulunmakla beraber temelde iki dil (Avesta ve Pehlevice dilleri) ve iki alfabeyle (Avesta ve Pehlev\u00ee alfabesi) olu\u015fturulmu\u015ftur. Bu; Pehlevi dili \u00fczerine durmam\u0131z gerekti\u011fi anlam\u0131na gelir.<\/p>\n Ermenice kaynaklarda 1400’lere kadar Med dili, yani K\u00fcrt\u00e7e i\u00e7in Maroc ifadesi kullan\u0131lmaktayd\u0131.<\/p>\n En erkeni Sass\u00e2ni \u0130mparatorlu\u011fu’nun kaynaklar\u0131 olmak \u00fczere Do\u011fu kaynaklar\u0131nda Med-Pers tasnifi yerine\u00a0“Key\u00e2n\u00eey\u00e2n”\u00a0<\/em>hanedanl\u0131\u011f\u0131\/devleti\/tabakas\u0131 bulunmaktad\u0131r.<\/p>\n Key\u00e2n\u00eey\u00e2n:<\/strong><\/p>\n Tarih kitaplar\u0131nda P\u00ea\u015fd\u00e2d\u00eeler;\u00a0‘Adalet\u00een \u00f6nde gidenleri’<\/em>\u00a0olmalar\u0131 dolay\u0131s\u0131yla bu unvanla adland\u0131r\u0131ld\u0131klar\u0131 belirtilmektedir.<\/p>\n Herododos (M.\u00d6.484-M.\u00d6.425), ilk Med h\u00fck\u00fcmdar\u0131 Deiokes’in bir yarg\u0131\u00e7 oldu\u011funu ve adaletiyle ba\u015fa getirildi\u011fini yazmaktad\u0131r.<\/p>\n ‘Adalet<\/a>‘ olgusunun bu iki anlat\u0131mda ortak oldu\u011funu g\u00f6rmekteyiz.<\/p>\n Peki,\u00a0‘Key’<\/em>\u00a0ve\u00a0‘Key\u00e2n\u00eeyan’<\/em>\u00a0s\u00f6zc\u00fckleri ne anlama geliyor, ne zamandan beri kullan\u0131lm\u0131\u015ft\u0131r?<\/p>\n S\u00e2s\u00e2n\u00ee h\u00fck\u00fcmdar\u0131 II. Yazdgerd (438-457); kadim\u00a0\u0130ran<\/a>\u00a0gelenek ve ideolojisine bir g\u00f6nderme arac\u0131 olarak bast\u0131rd\u0131\u011f\u0131 sikkelerde ilk defa\u00a0“kdy (kay\/kral)”<\/em>\u00a0ifadesini kullanm\u0131\u015ft\u0131r.<\/p>\n Bu s\u00f6zc\u00fc\u011f\u00fcn s\u00f6zl\u00fcklerde ve di\u011fer kaynaklarda nas\u0131l tan\u0131mland\u0131\u011f\u0131na bakt\u0131\u011f\u0131m\u0131zda kar\u015f\u0131m\u0131za nas\u0131l bir manzara \u00e7\u0131kmaktad\u0131r?<\/p>\n Hind\u00fb\u015f\u00e2h bin Sancar’\u0131n en eski n\u00fcshas\u0131 1304 tarihli olan\u00a0“\u1e62\u0131\u1e25\u00e2\u1e25\u00fc’l-‘Acem”<\/strong><\/em>\u00a0<\/strong>isimli Acemce (K\u00fcrt\u00e7e)-Eski Anadolu T\u00fcrk\u00e7esi s\u00f6zl\u00fc\u011f\u00fcnde\u00a0“Kiy\u00e2”, “Keyan”\u00a0<\/em><\/strong>ve\u00a0“Kiy\u00e2n\u00e2”<\/em>\u00a0<\/strong>s\u00f6zc\u00fcklerinin;\u00a0“P\u00e2di\u015f\u00e2h ve ‘an\u00e2s\u0131r-\u0131 ‘erba’a”<\/em><\/strong>\u00a0\u015feklinde kar\u015f\u0131l\u0131\u011f\u0131 verilmi\u015ftir (Harun Altun, 2015, ss:40).<\/p>\n Hasan Karahisar\u00ee (1425-1505) ise\u00a0“\u015e\u00e2mil\u00fc’l-Luga<\/strong>\u00a0(Mill\u00ee K\u00fct\u00fcphane Afyon Gedik Ahmet Pa\u015fa Kolleksiyonu, Ar\u015fiv No: 03 Gedik 17524 \/1)”<\/em>\u00a0isimli Fars\u00e7a-T\u00fcrk\u00e7e s\u00f6zl\u00fc\u011f\u00fcnde\u00a0“Key\u00e2n”<\/em>\u00a0s\u00f6zc\u00fc\u011f\u00fcn\u00fc hem\u00a0“p\u00e2di\u015f\u00e2h\u00e2n ra g\u00fbyend ze ki p\u00e2di\u015f\u00e2h est (Yusuf Ak\u00e7ay, 2010, ss:391)”\u00a0<\/em>hem de\u00a0“K\u00fcrd eri\u00a0<\/strong>(Yusuf Ak\u00e7ay, 2010, ss:391)”\u00a0<\/em>\u015feklinde tan\u0131mlam\u0131\u015ft\u0131r.<\/p>\n Musavvir H\u00fcseyin taraf\u0131ndan 1094\/1684 tarihinde kaleme al\u0131nan\u00a0“H\u00e2z\u00e2 Kit\u00e2b\u00fc Silsile-n\u00e2me<\/strong>\u00a0(Vak\u0131flar Genel M\u00fcd\u00fcrl\u00fc\u011f\u00fc Ar\u015fiv ve Yay\u0131n Dairesi Ba\u015fkanl\u0131\u011f\u0131 Ar\u015fivi, no:1872)”<\/em>nin giri\u015finde kadim zamanlarda b\u00f6lgelere g\u00f6re h\u00fck\u00fcmdarlar\u0131n adlar\u0131na yer verilirken\u00a0“Deylem kavmine m\u00e2lik olan padi\u015fahlara Key\u00e2n\u00ee dirler ya’ni isimlerine Key lafz\u0131n\u0131 ilh\u00e2k ederler. Key-Qubad, Key H\u00fcsrev dirler. Key dimek p\u00e2di\u015f\u00e2h dimektir”<\/em>\u00a0bilgisi bulunmaktad\u0131r.<\/p>\n Abd\u00fclkadir el-Ba\u011fd\u00e2d\u00ee’nin (1621-1682)\u00a0“\u015eehn\u00e2me L\u00fcgati”<\/em><\/strong>inde;\u00a0“Key\u00e2n (\ufb90\ufbff\ufe8e\ufee6)”\u00a0<\/em>kelimesinin\u00a0“Key (\ufb90\ufbfd)”<\/em>\u00a0s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u00e7o\u011fulu oldu\u011funu, hem\u00a0‘Padi\u015fah’\u00a0<\/em>anlam\u0131nda, hem de eski \u0130ran (F\u00fcrs\/Fars) tarihinin ikinci tabakas\u0131n\u0131n\u00a0“P\u0101di\u015f\u0101h-\u0131 bulendp\u0101ye ma’n\u0101s\u0131na ve sel\u0101t\u00een-i F\u00fcrs’\u00fc\u00f1 f\u0131rka-y\u0131 \u015d\u0101niyesine key\u0101n ve key\u0101niy\u0101n din\u00fcr. Ba’z\u0131lar\u0131n\u0131\u00f1 ismi key ile m\u00fcrekkeb olma\u0121ladur. Mecm\u016b’-y\u0131 \u00f6nder evvel Keykub\u0101d \u015d\u0101n\u012f Key-K\u0101vus \u015d\u0101li\u015d Key-H\u00fcsrev r\u0101bi’ Key-Luhr\u0101sb h\u0101mis Gu\u015ft\u0101sb s\u0101dis Behmen s\u0101bi’ H\u00fcm\u0101y \u015d\u0101min D\u0101r\u0101b t\u0101si’ D\u0101r\u0101 ‘\u0101\u015fir \u0130skender”<\/em>\u00a0ad\u0131 olarak kullan\u0131ld\u0131\u011f\u0131 gibi \u00fc\u00e7 manaya daha geldi\u011fini: birincisinin\u00a0‘\u00e7ad\u0131r (Biri sahr\u0101-ni\u015f\u00een \u00e7\u0101d\u0131r\u0131dur. Hayme-i ‘Arab ve Hayme-i K\u00fcrd gibi)’, ikincisinin ‘r\u00fczgar (r\u016bzg\u0101r ve felek ma’n\u0101s\u0131nadur)’\u00a0<\/em>\u00fc\u00e7\u00fcnc\u00fcs\u00fcn\u00fcn de\u00a0‘tabiat (tab\u00ee’at ve ‘unsur ma’n\u0101s\u0131nadur)’\u00a0<\/em>ve sonra buna bir madde daha ekleyerek\u00a0‘merzb\u00e2n\/muhaf\u0131z (Key\u0101 merzb\u0101n ma’n\u0101s\u0131na da gel\u00fcr ki etr\u0101f-\u0131 memleket h\u0101f\u0131z\u0131dur. Vil\u0101yeti d\u00fc\u015fmenden h\u0131fz ider)’\u00a0<\/em>manas\u0131nda oldu\u011funu belirtmi\u015ftir (2019:476-7).<\/p>\n Hay\u00e2t\u00ee Ahmed Efendi (\u00f6l. 1814)\u00a0“\u015eerh\u00fc Tuhfeti’l-Manz\u00fbmeti’d-D\u00fcrriyye f\u00ee-L\u00fcgati’l-F\u00e2rsiyye ve’d-Deriyye”\u00a0<\/strong><\/em>s\u00f6zl\u00fc\u011f\u00fcnde\u00a0“Key (\ufb90\ufbfd)”\u00a0<\/em>ve\u00a0“Key\u00e2n (\ufb90\ufbff\ufe8e\ufee6)”\u00a0<\/em>s\u00f6zc\u00fckleri daha detayl\u0131ca anlat\u0131lm\u0131\u015ft\u0131r.<\/p>\n “F\u00e2rs\u00eede d\u00f6rt ma’n\u00e2yadur”\u00a0<\/strong><\/em>diyen Ahmed Efend\u00ee; kelime hakk\u0131nda \u015fu \u015fekilde bilgi verimi\u015ftir:<\/p>\n Evvel, zam\u00e2n-\u0131 me\u00e7hulden su’\u00e2l ki T\u00fcrk\u00eede ka\u00e7an, ‘Arab\u00eede met\u00e2 ile ta’b\u00eer iderler; s\u00e2n\u00ee, p\u00e2di\u015f\u00e2h diy\u00fc elli alt\u0131nc\u0131 k\u0131t’anun beyt-i s\u00e2lisinde gel\u00fcr; s\u00e2lis, ‘an\u00e2s\u0131r-\u0131 erba’adan her birine key dirler, ce’m mur\u00e2d ol\u0131nd\u0131kda key\u00e2n ve key\u00e2n\u00e2 dirler; r\u00e2bi’, be-ma’n-i p\u00e2k \u00fb p\u00e2k\u00eeze. ‘Arab\u00eede key iki ma’n\u00e2yadur: Evvel, be-ma’n\u00ee-i da\u011f ki \u00e2te\u015f ile yakarla; s\u00e2n\u00ee, ed\u00e2t-\u0131 ta’l\u00eeld\u00fcr, i\u00e7\u00fcn ma’n\u00e2s\u0131na. ‘Ar\u00e2b\u00eede, F\u00e2rs\u00eede da\u011fdan h\u00e2s\u0131l olan beden-i in\u015fanda ve beden-i kayv\u00e2nda olan d\u00e2\u011f ni\u015fanesine de dirler.<\/em><\/p><\/blockquote>\n Ahmed Efendi ayr\u0131ca;\u00a0“Key\u00e2n (\ufb90\ufbff\ufe8e\ufee6)”<\/em>\u00a0s\u00f6zc\u00fc\u011f\u00fcn\u00fcn\u00a0“Key lafz\u0131nun cem’i (\u00e7o\u011fulu)”\u00a0<\/em>oldu\u011fu ve\u00a0“P\u00e2di\u015f\u00e2h (P\u00e2di\u015f\u00e2h\u00e2n-\u0131 kadimden bir t\u00e2’ifed\u00fcr ki evvel Key\u00fbmer, \u00e2hiri Keyhusrev’d\u00fcr. Key\u00e2niy\u00e2n dimekle me\u015fhurlardur. ‘An\u00e2s\u0131r-\u0131 erba’aya da key\u00e2n dirler)” manas\u0131na geldi\u011fi gibi “Kiy\u00e2n (\ufb90\ufbff\ufe8e\ufee6) (Kim ma’nas\u0131na olan ki lafz\u0131nun cem’id\u00fcr)”\u00a0<\/em>s\u00f6zc\u00fc\u011f\u00fcn\u00fcn de\u00a0‘P\u00e2di\u015f\u00e2hlar’\u00a0<\/em>anlam\u0131nda kullan\u0131ld\u0131\u011f\u0131n\u0131 yazm\u0131\u015ft\u0131r (Selda Alparslan, 2013, ss:451-2).<\/p>\n B\u00f6ylelikle Eski \u0130ran tarihinin\u00a0‘Keyan\u00eean’\u00a0<\/em>olarak adland\u0131r\u0131lan hanedanl\u0131k\/devlet d\u00f6neminin ni\u00e7in bu \u015fekilde adland\u0131r\u0131ld\u0131\u011f\u0131n\u0131 az \u00e7ok anlam\u0131\u015f oluyoruz.<\/p>\n ‘Key’\u00a0<\/em>ve\u00a0‘Keya’\u00a0<\/em>kelimeleri hem tek ba\u015f\u0131na hem de birle\u015fik s\u00f6zc\u00fck i\u00e7erisinde bir\u00e7ok K\u00fcrt\u00e7e kelimede bulunmaktad\u0131r.<\/p>\n Diyarbak\u0131r<\/a>‘da konu\u015fulan\u00a0Kurmanc\u00ee<\/a>\u00a0leh\u00e7esinde\u00a0‘Key, Keya’\u00a0<\/em>ya\u015fl\u0131 erkekler ve sayg\u0131 duyulan insanlar i\u00e7in kullan\u0131ld\u0131\u011f\u0131 gibi,\u00a0‘baban\u0131n erkek karde\u015fi, amca’<\/em>\u00a0olarak somut veya genel olarak b\u00fcy\u00fckler i\u00e7in kullan\u0131lan\u00a0‘amca’\u00a0<\/em>kar\u015f\u0131l\u0131\u011f\u0131nda kullan\u0131lmaktad\u0131r.<\/p>\n Krali\u00e7e veya h\u00fck\u00fcmdar\u0131n e\u015fi\/e\u015fleri i\u00e7in kullan\u0131lan\u00a0‘Key-b\u00e2n\u00fb(Key:Kral; Keyb\u00e2nu: Kral e\u015fi)’<\/em>\u00a0kelimesinin g\u00fcn\u00fcm\u00fczde\u00a0‘keb\u00e2ni (mutfak sorumlusu, ev kad\u0131n\u0131)’\u00a0<\/em>\u015feklinde K\u00fcrt\u00e7e’de varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcne dair iddialar da bulunmaktad\u0131r.<\/p>\n Fakat Cemal Nebez (1993-2018);\u00a0“Keban\u00ee\/Kevan\u00ee”\u00a0<\/em>s\u00f6zc\u00fc\u011f\u00fcn\u00fcn\u00a0“Kaw (Sanskrit\u00e7e: Kanya\/K\u0131z)”\u00a0<\/em>ve\u00a0“an\u00ee (K\u00fcrd\u00e7e: Xan\u00ee-Ev)”\u00a0<\/em>kelimelerinin birle\u015fiminden olu\u015ftu\u011fu d\u00fc\u015f\u00fcncesindedir\u00a0(We\u015fenamek\u00ee \u00cat\u00eemoloj\u00eeyay Ziman\u00ea Kurd\u00ee, 2008, ss:187)<\/em>.<\/p>\n Hasan Karahisar\u00ee’nin (1425-1505); \u00a0“\u015e\u00e2mil\u00fc’l-Luga”\u00a0<\/em><\/strong>s\u00f6zl\u00fc\u011f\u00fcnde\u00a0‘Key\u00e2n’<\/em>\u00a0i\u00e7in kulland\u0131\u011f\u0131\u00a0“K\u00fcrd eri (Yusuf Ak\u00e7ay, 2010, ss:391)”<\/em>\u00a0manas\u0131 da kesinlikle ara\u015ft\u0131rma konusu yap\u0131lmal\u0131d\u0131r.<\/p>\n Pehlev\u00ee:<\/strong><\/p>\n On yedinci y\u00fczy\u0131l \u00e2limi, dil bilgini, seyyah\u0131 ve edebiyat\u00e7\u0131s\u0131 olan Abd\u00fclkadir el-Ba\u011fd\u00e2d\u00ee’nin (1621-1682) Firdevs\u00ee’nin (\u00f6.1020) me\u015fhur eseri\u00a0\u015eehn\u00e2me<\/em><\/strong>‘deki g\u00fc\u00e7 anla\u015f\u0131lan Fars\u00e7a kelimelerin T\u00fcrk\u00e7e kar\u015f\u0131l\u0131klar\u0131 ihtiva eden Far\u00e7a-T\u00fcrk\u00e7e s\u00f6zl\u00fc\u011f\u00fc\u00a0“\u015eehn\u00e2me L\u00fcgati”<\/strong><\/em>inde\u00a0“Pehlev (\u067e\u0647\u0644\u0648)”<\/em>\u00a0kelimesinin iki anlam\u0131 oldu\u011fu\u00a0“Biri \u015feci’ ve merd-i b\u00fcz\u00fcrg ve \u017c\u0101bit ma’n\u0101s\u0131nadur (526)”<\/em>\u00a0di\u011feri ise\u00a0“\u0130sfeh\u0101n, Rey, Hemed\u0101n, Nih\u0101vend ve \u0100zerb\u0101yc\u0101n (530)”\u00a0<\/em>olmak \u00fczere be\u015f \u015fehri kapsad\u0131\u011f\u0131 dile getirilmi\u015ftir (U\u011fur Tok\u00e7esi, 2019, ss:176).<\/p>\n Abd\u00fclkadir el-Ba\u011fd\u00e2d\u00ee ismini verdi\u011fi bu be\u015f \u015fehri kapsayan\u00a0‘Pehlevi’<\/em>\u00a0b\u00f6lgesinde konu\u015fulan dile\u00a0“Zeb\u00e2n-\u0131 Pehlev\u00ee\/Pehlev\u00e2n\u00ee”\u00a0<\/em>denildi\u011fini ve\u00a0“Zeb\u00e2n-\u0131 F\u00e2rs\u00ee’nin be\u015f k\u0131s\u0131m (Pehlev\u00ee, Der\u00ee, P\u00e2rs\u00ee, Xuz\u00eeyye, S\u00fcry\u00e2n\u00ee)”<\/em>dan olu\u015ftu\u011funu \u015fu \u015fekilde dile getirmi\u015ftir:<\/p>\n Zeb\u0101n-\u0131 Pehlev\u00ee bu\u00f1a mens\u016bbdur mu’arreb\u00ee fehled\u00fcr. \u2013Ma’l\u016bm ola ki zeb\u0101n-\u0131 F\u0101rs\u00ee be\u015f kisimd\u00fcr. Biri Pehlev\u00ee’dir. P\u0101di\u015f\u0101hlara mahsus idi. Meclislerinde bunu\u00f1la tekell\u00fcm iderlerdi. \u2013 Ve biri zeb\u0101n-\u0131 P\u0101rs\u00eed\u00fcr ki \u015e\u00eer\u0101z ve etr\u0101f\u0131 lis\u0101n\u0131dur. \u2013 Ve biri zeb\u0101n’\u0131 Der\u00ee’dir. Ehl-i med\u0101yin ve etr\u0101f\u0131 lu\u0121atid\u00fcr. P\u0101di\u015f\u0101hlar\u0131\u00f1 kapular\u0131nda \u0101n\u0131\u00f1la tekell\u00fcm olunurd\u0131. Velihaz\u0101 Der’e mens\u016bdur. Ba’z\u0131 kitab-\u0131 lu\u0121atde mezk\u016brdur ki Behmen ibn-i \u0130sfendiy\u0101r ‘asr\u0131nda etr\u0101f-\u0131 ‘\u0101lemden derg\u0101h\u0131na tev\u0101\u012ff-i \u00fcmem gel\u00fcr idi. Biri birini\u00f1 lis\u0101n\u0131 bilmemek ile Behmen d\u0101ni\u015fmendlere emir eyledi ki lis\u0101n-\u0131 P\u0101rs\u00ee’den bir lu\u0121at vaz’ id\u00fcp deri ile tesm\u00eeye oluna ve h\u00fckm eyledi ki cemi’-i mem\u0101likde \u0101n\u0131\u00f1la tekell\u00fcm ideler. Cih\u0101ny\u0101na bu v\u0101z’ ho\u015f olma\u0121la m\u00fcr\u016br-\u0131 eyy\u0101m ile p\u0101k\u00eeze ve m\u00fcnkkah old\u0131. \u2013 Ve biri Xuz\u00eeyye’d\u00fcr. Xozest\u0101n ve etr\u0101f\u0131 lu\u0121atid\u00fcr. M\u00fcl\u016bk ve e\u015fr\u0101f h\u0101ric-i \u015fehre ve mev\u0101\u017c’-i istifr\u0101\u0121 ve hamm\u0101mda \u0101n\u0131\u00f1la tekell\u00fcm iderlerdi. \u2013 Ve biri dah\u0131 S\u00fcry\u0101n\u00ee’dir. S\u016brist\u0101n’a mens\u016bbdur. Sev\u0101d-\u0131 ‘Ir\u0101k’dan ‘ib\u0101retd\u00fcr ki anlara Neb\u0101t din\u00fcr. Hav\u0101ss-\u0131 m\u00fcl\u016bk ve erb\u0101b-\u0131 mes\u0101lih ve de’\u0101v\u012f \u0101n\u0131\u00f1la tekell\u00fcm iderlerdi. Vaz’i temell\u00fck ve ho\u015f \u0101mede mebn\u00eed\u00fcr. \u2013 Zeb\u0101n-\u0131 Pehlev\u00ee didikleri gibi zeb\u0101n-\u0131 Pehlev\u0101n\u00ee dah\u0131 din\u00fcr.<\/em><\/p>\n (533) (2019:177)<\/em><\/p>\n<\/blockquote>\n \u0130skender Bey M\u00fcn\u015f\u00ee (\u00f6.1633)\u00a0“T\u00e2r\u00eeh-i ‘\u00c2lem’\u00e2r\u00e2-y\u0131 ‘Abb\u00e2s\u00ee”<\/em><\/strong>\u00a0isimli eserinde K\u00fcrt Suf\u00ee Bayram Ali Sultan’\u0131n Gilan’da K\u00fcrt a\u015firetlerinin ya\u015fad\u0131\u011f\u0131 Deyleman h\u00e2kimi oldu\u011fu belirtilmi\u015ftir\u00a0(Tufan G\u00fcnd\u00fcz, 2015, ss:113)<\/em>.<\/p>\n Nuzhet\u00fc’l-Qul\u00fbb’un Osmanl\u0131ca terc\u00fcmesinde\u00a0‘\u015e\u00eerv\u00e2n Vilayeti’<\/em>nde bulunan yerlerden biri olan\u00a0‘Ge\u015ft\u00e2sf\u00ee’\u00a0<\/em>halk\u0131n\u0131n\u00a0“Dilleri Pehlev\u00ee”\u00a0<\/em>oldu\u011fu s\u00f6ylenmi\u015ftir.<\/p>\n Ayr\u0131ca\u00a0“Irak-\u0131 ‘Acem Bil\u00e2dlar\u0131”<\/em>ndan Zenc\u00e2n’dan bahsedilirken de\u00a0“Dilleri Behlev\u00ee’d\u00fcr”\u00a0<\/em>denilmi\u015ftir. <\/p>\nDAHA FAZLA OKU<\/h6>\n
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\nKlasik kaynaklardaki bilgiler; K\u00fcrtlerin konu\u015ftu\u011fu\/yazd\u0131\u011f\u0131 dilin adland\u0131r\u0131lmalar\u0131ndan bir tanesinin de\u00a0“P\/Behlev\u00ee”<\/em>\u00a0oldu\u011funu ortaya koymaktad\u0131r.<\/p>\n![\"3.jpg\"](\"https:\/\/www.indyturk.com\/sites\/default\/files\/styles\/800xauto\/public\/thumbnails\/image\/2020\/12\/16\/535646-1120151046.jpg?itok=FZxgAcr4\" "\\"3.jpg\\"")
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