{"id":12210,"date":"2014-09-01T20:26:35","date_gmt":"2014-09-01T17:26:35","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=12210"},"modified":"2018-05-10T16:16:01","modified_gmt":"2018-05-10T13:16:01","slug":"kozmo-mitolojilerden-kozmogonilere-antik-ortadoguda-evren-tasarimlari","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2014\/09\/01\/kozmo-mitolojilerden-kozmogonilere-antik-ortadoguda-evren-tasarimlari","title":{"rendered":"Kozmo-mitolojilerden kozmogonilere Antik Ortado\u011fu\u2019da evren tasar\u0131mlar\u0131"},"content":{"rendered":"

\u2018Mitolojik d\u00fc\u015f\u00fcnme\u2019 \u00f6ylesine temeldir ki, tarihsel olarak mitos olmadan dinin olamayaca\u011f\u0131 ama din olmadan mitosun olabilece\u011fi g\u00f6r\u00fcl\u00fcr. \u0130lk kez Antik Yunan\u2019da do\u011fa felsefesinin do\u011fu\u015fu, evrenin k\u00f6keni, do\u011fas\u0131 ve i\u00e7erdi\u011fi s\u00fcre\u00e7lerle ilgili sorunlara mitolojinin getirdi\u011fi \u00e7\u00f6z\u00fcmlerin bilin\u00e7li olarak terk edilmesinin bir \u00fcr\u00fcn\u00fcd\u00fcr. Bug\u00fcn de ge\u00e7erli olan bu yakla\u015f\u0131ma g\u00f6re do\u011fal olaylar\u0131n nedeni, tanr\u0131sal varl\u0131klarda de\u011fil, do\u011fal d\u00fcnyan\u0131n i\u00e7inde aranmal\u0131d\u0131r. <\/em><\/p>\n

Modern insan zihninin geli\u015fiminde dilin kullan\u0131m\u0131 \u00f6nemli bir a\u015famay\u0131 temsil eder. N\u00f6robiyolog Merlin Donald\u2019a g\u00f6re insan zihni son 400.000 y\u0131l i\u00e7inde \u2018epizodik\u2019, \u2018mimetik\u2019, \u2018mitolojik\u2019 ve \u2018teorik\u2019 olmak \u00fczere d\u00f6rt a\u015famadan ge\u00e7mi\u015ftir. \u0130lk iki a\u015famada dil yoktur. \u2018Mitolojik d\u00fc\u015f\u00fcnme\u2019 a\u015famas\u0131nda ortaya \u00e7\u0131kan \u201cdil ilk olarak<\/strong> evrenin kavramsal modellerini yaratmak\u201d amac\u0131yla kullan\u0131lm\u0131\u015ft\u0131r. Analitik d\u00fc\u015f\u00fcnme becerisinin varl\u0131\u011f\u0131na i\u015faret eden \u2018teorik d\u00fc\u015f\u00fcnme\u2019 \u00f6rneklerine ise son 25.000 y\u0131lda rastlanmaktad\u0131r. Ancak bu \u00f6rnekler daha sonra ortaya \u00e7\u0131kacak geli\u015fmelerin sadece ba\u015flang\u0131c\u0131d\u0131r. Donald\u2019a g\u00f6re Antik Yunan\u2019da bilim ve felsefenin ortaya \u00e7\u0131k\u0131\u015f\u0131 \u2018teorik d\u00fc\u015f\u00fcnme\u2019nin, e\u015f deyi\u015fle d\u00fc\u015f\u00fcncenin mitostan ar\u0131nd\u0131r\u0131lmas\u0131n\u0131n son evresini temsil eder. (aktaran Watson, 2014: 57,84)<\/p>\n

Ba\u015flang\u0131\u00e7ta mitos vard\u0131<\/strong><\/p>\n

\u0130nsanlar\u0131n dili kullanmas\u0131 belki de y\u00fcz bin y\u0131l \u00f6nce ba\u015flad\u0131\u011f\u0131 halde yaz\u0131l\u0131 belge olu\u015fturmalar\u0131 sadece alt\u0131 bin y\u0131l \u00f6ncesine dayan\u0131r. Atalar\u0131m\u0131z\u0131n yaz\u0131 \u00f6ncesinde tam olarak ne d\u00fc\u015f\u00fcnd\u00fcklerini belki de hi\u00e7bir zaman bilemeyece\u011fiz ama do\u011fay\u0131 ve insan\u0131 a\u00e7\u0131klamak i\u00e7in uzun s\u00fcre mitoslardan yararland\u0131klar\u0131n\u0131 biliyoruz. \u2018Mitolojik d\u00fc\u015f\u00fcnme\u2019 \u00f6ylesine temeldir ki, tarihsel olarak mitos olmadan dinin olamayaca\u011f\u0131 ama din olmadan mitosun olabilece\u011fi g\u00f6r\u00fcl\u00fcr:<\/p>\n

\u201cYa\u015fam\u0131n kayna\u011f\u0131 insanlar\u0131n anlamaya \u00e7al\u0131\u015ft\u0131klar\u0131 ilk gizemdir. Y\u0131ld\u0131zlar\u0131 g\u00f6ky\u00fcz\u00fcne kim ast\u0131? Ay\u0131n gece yanmas\u0131n\u0131 kim sa\u011fl\u0131yor? \u0130nsan nereden geliyor? \u0130nsan\u0131n evrendeki rol\u00fc nedir? Her biri insanlar\u0131n d\u00fc\u015f\u00fcncelerini yap\u0131land\u0131racak ve toplum i\u00e7inde ya\u015fam\u0131 d\u00fczenleyecek sorulard\u0131r.\u201d (Banon, 2012: 51)<\/p>\n

Mitolojik d\u00fc\u015f\u00fcnce cans\u0131z do\u011fa varl\u0131klar\u0131na insani \u00f6zellikler y\u00fckleyen antropomorfizme dayal\u0131d\u0131r. \u0130nsan \u2018d\u00fc\u015f\u00fcnen bir varl\u0131k\u2019 olmadan \u00f6nce \u2018duyumsayan bir varl\u0131k\u2019t\u0131r ve bu \u00f6zelli\u011fini s\u00fcrd\u00fcr\u00fcr. Dahas\u0131, uzunca bir zaman boyunca insan\u0131n \u2018duyular\u2019\u0131 onun hayatta kalmak i\u00e7in kullanabilece\u011fi biricik ara\u00e7<\/strong> olmu\u015ftur. Bu d\u00f6nemde insan, korktu\u011fu ve anlayamad\u0131\u011f\u0131 do\u011fa olaylar\u0131n\u0131, onlara bir ruh\/irade y\u00fckleyerek ki\u015file\u015ftirme yoluna gitmi\u015ftir. Entelekt\u00fcel ve teknik ara\u00e7lar\u0131n yoklu\u011funda insan, do\u011fa g\u00fc\u00e7lerini, onlarla ileti\u015fim kurarak a\u015fmaya \u00e7al\u0131\u015f\u0131r.(1)<\/sup> Dolay\u0131s\u0131yla evrene dair ilk tasar\u0131mlar\u0131n\u0131n, insanlar\u0131 do\u011frudan etkileyen do\u011fa olaylar\u0131<\/strong> taraf\u0131ndan bi\u00e7imlendirilmesi \u2018do\u011fal\u2019d\u0131r.<\/p>\n

Bu k\u00fclt\u00fcrlerin ortak noktas\u0131 tanr\u0131 ve tanr\u0131\u00e7alar\u0131n \u00e7o\u011funun g\u00f6klerde ikamet etti\u011fine ve yerdeki ya\u015fam\u0131 do\u011frudan y\u00f6nettiklerine inanmalar\u0131yd\u0131. Baz\u0131 k\u00fclt\u00fcrler ise a\u00e7l\u0131k, sel(2)<\/sup>, do\u011facak \u00e7ocu\u011fun sa\u011fl\u0131\u011f\u0131 ya da bir kral\u0131n \u00f6l\u00fcm\u00fc gibi bir\u00e7ok olay\u0131n y\u0131ld\u0131zlar\u0131n d\u00fczenine bak\u0131larak bilinebilece\u011fini varsayd\u0131lar, yani astrolojiyi geli\u015ftirdiler. Bu k\u00fclt\u00fcrler kaprisli tanr\u0131lar\u0131n ne istediklerini anlamak i\u00e7in g\u00f6k cisimlerini ve onlar\u0131n yery\u00fcz\u00fcndeki olas\u0131 etkilerini k\u0131l\u0131 k\u0131rk yararak ara\u015ft\u0131rd\u0131lar. Asurlulara ait iki \u00f6rne\u011fe g\u00f6re:<\/p>\n

\u201cVen\u00fcs erken do\u011farsa kral uzun ya\u015fayacak, ge\u00e7 do\u011farsa \u00fclkenin kral\u0131 \u00e7abuk \u00f6lecek demektir.\u201d Ve: \u201cAy\u0131n etraf\u0131 bir hale ile sar\u0131l\u0131ysa ve i\u00e7inde de \u00dclker (\u00e7\u0131plak g\u00f6zle g\u00f6r\u00fclebilen yedi y\u0131ld\u0131zl\u0131 bir tak\u0131my\u0131ld\u0131z) duruyorsa, o y\u0131l kad\u0131nlar erkek \u00e7ocuk do\u011furacakt\u0131r.\u201d (al\u0131nt\u0131layan Fara, 2012: 20)<\/p>\n

\u2018\u0130lkel\u2019 ya da \u2018geli\u015fmi\u015f\u2019 hi\u00e7bir k\u00fclt\u00fcr bir \u2018kozmoloji\u2019 icat etmeden uzun s\u00fcre varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcremez. Bilinen t\u00fcm k\u00fclt\u00fcrlerde evrenin yap\u0131s\u0131yla ilgili \u00e7e\u015fitli tasar\u0131mlara rastlan\u0131r. \u0130nsanlar kendi ya\u015fam alanlar\u0131yla do\u011fan\u0131n b\u00fct\u00fcn\u00fc aras\u0131ndaki ba\u011flant\u0131y\u0131 her zaman merak etmi\u015f ve buna ili\u015fkin tasar\u0131mlar geli\u015ftirmi\u015ftir. \u0130lk tasar\u0131mlar\u0131n amac\u0131, insanlar ve tanr\u0131lar i\u00e7in bir sahne olu\u015fturmakt\u0131. Bu sahneyi ola\u011fan\u00fcst\u00fc bir estetik yarat\u0131c\u0131l\u0131k sergileyerek -masklar, hayvan postlar\u0131 ya da kemikleri, bitki kal\u0131nt\u0131lar\u0131, totemler gibi- dekorlarla s\u00fcslemeyi de ihmal etmediler. Do\u011fa g\u00fc\u00e7lerini dengede ya da denetim alt\u0131nda tutaca\u011f\u0131na inand\u0131klar\u0131 bu e\u015fyalar\u0131, d\u00fczenli olarak yineleyecekleri rit\u00fcelin \u00f6nemli bir par\u00e7as\u0131, bir demirba\u015f\u0131 haline getirdiler. \u0130lkel kozmolojiler, onu tasarlayan toplulu\u011fun ko\u015fullar\u0131n\u0131 hem yans\u0131tm\u0131\u015f hem de belirlemi\u015ftir.<\/p>\n

\"\"
Orion (Avc\u0131) tak\u0131my\u0131ld\u0131z\u0131n\u0131n g\u00f6rsel bir tasviri. (London, c.1825)<\/figcaption><\/figure>\n

Kozmolojik tasar\u0131mlar olu\u015fturma ihtiyac\u0131, g\u00f6k cisimlerini sistematik olarak inceleme ihtiyac\u0131na g\u00f6re hem daha eski hem de daha temeldir. Bu y\u00fczden mitolojik evren tasar\u0131mlar\u0131, yani kozmo-mitolojiler astronomik \u00e7al\u0131\u015fmalar\u0131 belirlemi\u015ftir. Kozmo-mitolojiler, i\u00e7inde astronomik g\u00f6zlemlerin anlaml\u0131 k\u0131l\u0131naca\u011f\u0131 -Antik Yunan\u2019a kadar alternatifi olmayan- bir \u00e7er\u00e7eve olu\u015fturmu\u015ftur. Di\u011fer bir deyi\u015fle mitolojik\/dinsel d\u00fc\u015f\u00fcn\u00fc\u015f astronomik g\u00f6zlemleri a\u00e7\u0131klayan \u2018teorik\u2019 bir i\u015flev \u00fcstlenmi\u015ftir. Ama bu durum, mitolojik tasar\u0131mlarla astronomik g\u00f6zlemler aras\u0131nda bir gerilime yol a\u00e7mam\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc bu g\u00f6zlemler g\u00f6ky\u00fcz\u00fcn\u00fc anlamak i\u00e7in de\u011fil insan\u0131n yery\u00fcz\u00fcndeki pratik ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamak i\u00e7in yap\u0131lm\u0131\u015ft\u0131r. Astronomik g\u00f6zlemler b\u00fct\u00fcn tar\u0131m uygarl\u0131klar\u0131nda takvim sistemleri geli\u015ftirmek i\u00e7in kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n

\u201cTar\u0131m toplumlar\u0131nda do\u011fru takvimlerin, yaln\u0131zca tar\u0131msal ama\u00e7lar i\u00e7in de\u011fil, dinsel t\u00f6renleri d\u00fczenlemek y\u00f6n\u00fcnden de yararl\u0131 ve gerekli oldu\u011fu a\u00e7\u0131kt\u0131r. Takvimin, \u00f6rne\u011fin anla\u015fmalar\u0131n (kontratlar\u0131n) ve gelecekteki ticari ve ekonomik i\u015flerin tarihlenmesindeki \u00f6nemli i\u015flevini ayr\u0131ca a\u00e7\u0131klamaya gerek yoktur.\u201d (McClellan III ve Dorn, 2008: 59)<\/p>\n

Kozmolojinin mitolojiye de\u011fil astronomiye ba\u011fl\u0131 bir spek\u00fclasyon olarak geli\u015fmesi ancak ve sadece Antik Yunan\u2019la ba\u015flayan bir s\u00fcre\u00e7tir. Astronominin teorik bir nitelik <\/strong>kazanmas\u0131 ile mitolojiyi yerinden edecek do\u011fa felsefesinin geli\u015fmesi ayn\u0131 s\u00fcrecin iki y\u00fcz\u00fc gibidir.<\/p>\n

Do\u011fa felsefesi Antik Yunan\u2019da, di\u011fer k\u00fclt\u00fcrlerden hi\u00e7bir etki almadan, kendili\u011finden ortaya \u00e7\u0131km\u0131\u015f de\u011fildir. Aksine Antik Yunan\u2019da do\u011fa felsefesinin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 k\u00fclt\u00fcrler aras\u0131 bir dizi etkile\u015fimin sonucu olarak g\u00f6rmek gerekir. Bu etkile\u015fim k\u00fclt\u00fcrler aras\u0131nda gidip gelen mitolojik \u00f6\u011feleri oldu\u011fu kadar bilimsel \u00f6\u011feleri de kapsar. Ortado\u011fu\u2019da birbirine yak\u0131n co\u011frafyalarda benzer kozmo-mitolojilerin geli\u015ftirilmi\u015f oldu\u011fu g\u00f6r\u00fcl\u00fcr. Kozmo-mitolojilerin zamanda ve mek\u00e2nda yayg\u0131nl\u0131\u011f\u0131 ve etkisi anla\u015f\u0131lmadan, ona alternatif olarak ortaya \u00e7\u0131kan do\u011fa felsefesinin \u00f6nemi ve \u00f6zg\u00fcnl\u00fc\u011f\u00fc de tam olarak kavranamaz.<\/p>\n

Evren tasar\u0131mlar\u0131nda g\u00f6ky\u00fcz\u00fc<\/strong>n\u00fcn ayr\u0131 bir \u00f6nemi vard\u0131r ve bu tasar\u0131mlar d\u00fc\u015f\u00fcnce tarihinde daha dikkatli incelenmelidir. G\u00f6ky\u00fcz\u00fcndeki d\u00fczen ve d\u00fczensizli\u011fin a\u00e7\u0131klanmas\u0131 k\u00fclt\u00fcrlere g\u00f6re farkl\u0131l\u0131k g\u00f6sterir ve k\u00fclt\u00fcrler aras\u0131 etkile\u015fimi anlamam\u0131z\u0131 sa\u011flar. Ayr\u0131ca, g\u00f6ky\u00fcz\u00fc hakk\u0131ndaki tasar\u0131mlar\u0131 incelemek, d\u00f6nemin bilimsel tutumunu bir ayna gibi yans\u0131tt\u0131\u011f\u0131 i\u00e7in s\u00fcrekli geli\u015fen bilim anlay\u0131\u015f\u0131n\u0131n tarih i\u00e7inde izini s\u00fcrmeyi kolayla\u015ft\u0131r\u0131r. (Ronan, 2005: 13)<\/p>\n

Babil evreni<\/strong><\/p>\n

Babil yarat\u0131l\u0131\u015f mitosu Enuma<\/em> Eli\u015f<\/em>\u2019e(3)<\/sup> g\u00f6re \u2018ba\u015flang\u0131\u00e7ta, sadece su ve onun \u00fczerinde sal\u0131n\u0131p duran sis\u2019 vard\u0131. Tatl\u0131 sular\u0131n efendisi Apsu ve tuzlu sular\u0131n y\u00f6neticisi Tiamat ortaya \u00e7\u0131karak sular\u0131 birle\u015ftirdiler. Sonra di\u015fi Tiamat\u2019la eril Absu\u2019nun birlikteli\u011finden di\u011fer tanr\u0131lar do\u011fdular. Bu tanr\u0131lardan Marduk,\u00a0 ana tanr\u0131\u00e7a Tiamat\u2019\u0131 yenerek(4)<\/sup> evreni, yani yery\u00fcz\u00fc ve g\u00f6ky\u00fcz\u00fcn\u00fc olu\u015fturdu:<\/p>\n

\"\"
Babil evreninin sembolik bir \u00e7izimi: Yery\u00fcz\u00fc Ac\u0131 Nehirle \u00e7evrili bir adad\u0131r. Yery\u00fcz\u00fcn\u00fcn \u00fcst\u00fcnde gezgin g\u00f6kcisimlerini ve y\u0131ld\u0131zlar\u0131 ta\u015f\u0131yan g\u00f6kkubbe yer al\u0131r. Yery\u00fcz\u00fcn\u00fcn alt\u0131nda \u201csonsuz karanl\u0131k\u201d ve \u201cdipsiz tatl\u0131 sular\u201d h\u00fck\u00fcm s\u00fcrer. G\u00fcne\u015f ve Ay\u2019\u0131n ge\u00e7ebilmesi i\u00e7in bir t\u00fcnel kaz\u0131l\u0131d\u0131r. (Kaynak: Jean-Marie, 2008: 19)<\/figcaption><\/figure>\n

\u201cMarduk t\u00fcm d\u00fc\u015fmanlar\u0131na boyun e\u011fdirdikten sonra, Tiamat\u2019a d\u00f6nd\u00fc, bacaklar\u0131na bast\u0131 ve asas\u0131yla kafatas\u0131n\u0131 ezdi. Kan damarlar\u0131n\u0131 par\u00e7alad\u0131ktan sonra, kuzey r\u00fczg\u00e2r\u0131 kan\u0131 gizli yerlere g\u00f6t\u00fcrd\u00fc. Sonra Marduk, Tiamat\u2019\u0131n cesedini kabuklu bir hayvan gibi iki par\u00e7aya ay\u0131rd\u0131. Tiamat\u2019\u0131n yar\u0131s\u0131yla g\u00f6ky\u00fcz\u00fcn\u00fc kurdu, di\u011fer par\u00e7as\u0131yla da yery\u00fcz\u00fcn\u00fc olu\u015fturdu. Tiamat\u2019\u0131n t\u00fck\u00fcr\u00fc\u011f\u00fcyle bulutlar\u0131 yaratt\u0131 ve onlar\u0131 suyla doldurdu, ancak r\u00fczg\u00e2rlar\u0131n, ya\u011fmurlar\u0131n ve so\u011fu\u011fun sorumlulu\u011funu kendisi ald\u0131. Tiamat\u2019\u0131n ba\u015f\u0131n\u0131 yery\u00fcz\u00fcndeki da\u011flar\u0131 olu\u015fturacak \u015fekilde yerle\u015ftirdi ve Dicle ile F\u0131rat nehirlerinin Tiamat\u2019\u0131n g\u00f6zlerinden akmas\u0131n\u0131 sa\u011flad\u0131.\u201d (Rosenberg, 2003: 252)<\/p>\n

Bundan sonra Marduk, g\u00f6\u011f\u00fc Anu\u2019ya, yeri Ea\u2019ya ve g\u00f6k ile yer aras\u0131ndaki havay\u0131 Enlil\u2019e verdi. Y\u0131l\u0131, aylara ve g\u00fcnlere b\u00f6ld\u00fc. Geceleri Sin\u2019e (Ay), g\u00fcnd\u00fczleri \u015eama\u015f\u2019a verdi ve her ikisinin de \u0131\u015f\u0131mas\u0131n\u0131 sa\u011flad\u0131. Bundan sonra, tanr\u0131lar, kendilerine hizmet etsin diye insan\u0131 yaratt\u0131lar. \u0130nsanlar tanr\u0131lar\u0131n i\u015f\u00e7isi-k\u00f6lesi olarak yarat\u0131lm\u0131\u015ft\u0131 ve onlar i\u00e7in hi\u00e7bir kurtulu\u015f umudu yoktu.<\/p>\n

Babil mitolojisine g\u00f6re evren yuvarlak bir midye bi\u00e7imindedir. Alt\u0131nda ve \u00fcst\u00fcnde su olan evrenin ortas\u0131nda, derin sular\u0131n \u00fczerinde y\u00fczen bir \u2018yery\u00fcz\u00fc da\u011f\u0131\u2019 bulunur. Bir adaya benzeyen bu da\u011f a\u015f\u0131lmaz bir nehirle \u00e7evrilidir. Doru\u011funda F\u0131rat nehrinin kayna\u011f\u0131 bulunan da\u011f\u0131n \u00fczerinde \u2018yukar\u0131daki sular\u2019\u0131 tutan ve y\u0131ld\u0131zlara ev sahipli\u011fi yapan sa\u011flam bir g\u00f6kkubbe yer al\u0131r. Y\u0131ld\u0131zlar bu kubbede as\u0131l\u0131d\u0131r. Kimi zaman kubbedeki kap\u0131lar a\u00e7\u0131larak \u2018yukar\u0131daki sular\u2019 a\u015fa\u011f\u0131ya ya\u011fmur olarak d\u00f6k\u00fcl\u00fcr. Kimi zaman da tabandaki kap\u0131lar a\u00e7\u0131larak \u2018a\u015fa\u011f\u0131daki sular\u2019 yery\u00fcz\u00fcne p\u0131narlar bi\u00e7iminde ula\u015f\u0131r. Yery\u00fcz\u00fcn\u00fcn alt k\u0131sm\u0131nda \u00f6lm\u00fc\u015f insanlar\u0131n ve \u015feytanlar\u0131n ya\u015fad\u0131\u011f\u0131 \u2018karanl\u0131\u011f\u0131n sonsuz evi\u2019 vard\u0131r. En altta ise, evrenin (g\u00f6ky\u00fcz\u00fc ve yery\u00fcz\u00fcn\u00fcn) \u00fczerinde y\u00fczd\u00fc\u011f\u00fc \u2018dipsiz tatl\u0131 sular\u2019 bulunur. Bu sulara \u2018b\u00fcy\u00fck u\u00e7urum\u2019 ya da \u2018bilgi evi\u2019 de denir. Her \u015feyi bilen Ea, bu sularda ya\u015far.<\/p>\n

Babillilere g\u00f6re g\u00f6ky\u00fcz\u00fc evrenin \u0131\u015f\u0131lt\u0131l\u0131 yan\u0131d\u0131r. Burada y\u0131ld\u0131zlar\u0131n yan\u0131 s\u0131ra yerlerini y\u0131ld\u0131zlara g\u00f6re de\u011fi\u015ftiren kimi \u0131\u015f\u0131lt\u0131l\u0131 nesneler de bulunuyordu. S\u00fcrekli yer de\u011fi\u015ftiren bu nesneler \u2018ba\u015f\u0131bo\u015f dola\u015fan, gezgin\u2019(5)<\/sup> olarak adland\u0131r\u0131lm\u0131\u015ft\u0131. Babilliler yedi gezgin g\u00f6k cismi g\u00f6zlemi\u015flerdi: Sin (Ay), \u015eama\u015f (G\u00fcne\u015f), Nebo (Merk\u00fcr), I\u015ftar (Ven\u00fcs), Nergal (Mars), Marduk (J\u00fcpiter) ve Nibib (Sat\u00fcrn). Bu cisimler g\u00f6ky\u00fcz\u00fcnde \u2018ba\u015f\u0131bo\u015f\u2019 dola\u015f\u0131yor gibi g\u00f6z\u00fckse de gizemli bir yolun(6)<\/sup> d\u0131\u015f\u0131na da \u00e7\u0131km\u0131yorlard\u0131. Babilliler i\u00e7in g\u00f6ky\u00fcz\u00fc G\u00fcne\u015f, Ay ve y\u0131ld\u0131zlar\u0131n dans ederek devindikleri bir sahneydi.<\/p>\n

G\u00fcne\u015f ve Ay do\u011fudaki kap\u0131lardan giriyor, hayvanlar\u0131n \u00e7ekti\u011fi arabalar\u0131yla g\u00f6ksel sahneyi kat ediyor ve do\u011fudaki kap\u0131lardan \u00e7\u0131k\u0131yordu. G\u00fcne\u015f ve Ay\u2019\u0131n gece oldu\u011funda nas\u0131l bir yol izledi\u011fi ise belirsizdi. G\u00fcne\u015f ve Ay kimilerine g\u00f6re geceleri \u2018dipsiz tatl\u0131 sular\u2019a ra\u011fmen yery\u00fcz\u00fcn\u00fcn alt\u0131ndan ge\u00e7iyor, kimilerine g\u00f6re \u2018g\u00f6\u011f\u00fc tutan da\u011f\u2019\u0131n alt k\u0131sm\u0131nda a\u00e7\u0131lm\u0131\u015f bir t\u00fcneli kullan\u0131yordu. Ama bir bi\u00e7imde bu cisimler tekrar do\u011fu kap\u0131s\u0131na ula\u015f\u0131yordu. G\u00fcne\u015f\u2019ten farkl\u0131 olarak Ay\u2019\u0131n evreleri vard\u0131 ve bu evreler do\u011fum, \u00f6l\u00fcm ve \u00f6ld\u00fckten sonra dirili\u015f gibi yery\u00fcz\u00fcndeki ya\u015fam d\u00f6ng\u00fcs\u00fcyle \u00f6rt\u00fc\u015f\u00fcyor gibiydi. Bu y\u00f6n\u00fcyle Ay yery\u00fcz\u00fcndeki ya\u015fam\u0131n farkl\u0131 evrelerinin ay\u0131rt edilmesine olanak sa\u011fl\u0131yordu. Ancak Ay\u2019\u0131n devinimleri ser\u00fcvenliydi. Yer alt\u0131nda ya\u015fayan \u015feytanlar\u0131n s\u00fcrekli sald\u0131r\u0131s\u0131na u\u011frayan Ay, her ay\u0131n sonunda bu \u015feytanlara esir d\u00fc\u015f\u00fcyordu. Neyse ki insanlar\u0131n da yard\u0131m\u0131yla bu esaretten kurtulan Ay, ola\u011fan devinimlerine yeniden ba\u015fl\u0131yordu.<\/p>\n

Babilliler \u201chesaplamalar\u0131n\u0131 gezegen y\u00f6r\u00fcngelerinin haritalar\u0131n\u0131 \u00e7\u0131karmak i\u00e7in de\u011fil, g\u00f6k olaylar\u0131n\u0131n bireyleri nas\u0131l etkiledi\u011fini anlamak i\u00e7in\u201d (Fara, 2012: 31) yap\u0131yorlard\u0131. Onlar\u0131n yery\u00fcz\u00fcndeki her \u015feyin g\u00f6klere ba\u011fl\u0131 olarak ger\u00e7ekle\u015fti\u011fine dair inan\u00e7lar\u0131, astroloji ve kehanetle ilgili t\u00fcm inan\u00e7lar\u0131n\u0131n temelinde yer al\u0131yordu. Onlar bilginin do\u011fas\u0131na ili\u015fkin modern yakla\u015f\u0131mdan da uzaklard\u0131: \u0130nsanlar\u0131n sahip oldu\u011fu kimi bilgilerin tanr\u0131lardan vahiy yoluyla geldi\u011fine inan\u0131yorlard\u0131. Kutsal bir \u00f6zellik ta\u015f\u0131yan bilgi se\u00e7kin oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen insanlarla payla\u015f\u0131l\u0131yor ve s\u0131radan insanlardan gizleniyordu. Onlara g\u00f6re insan hayat\u0131 g\u00f6ksel olaylara ba\u011fl\u0131yd\u0131 ve g\u00f6ksel olaylar tanr\u0131lar\u0131n insanlara ilettikleri bir t\u00fcr mesajd\u0131. G\u00f6ksel g\u00fc\u00e7leri etkileme olana\u011f\u0131na inand\u0131klar\u0131 i\u00e7in \u00f6nce kendilerine iletilen mesajlar\u0131n \u015fifresini \u00e7\u00f6zmeleri gerekiyordu.<\/p>\n

Astronomik g\u00f6zlemlerin di\u011fer bir nedeni tar\u0131msal etkinliklerdi. Tar\u0131m yapmak mevsimlerin zaman\u0131n\u0131 saptamay\u0131, mevsimlerin zaman\u0131n\u0131 bilmek takvim bilgisini gerektiriyordu. Takvim bilgisi de g\u00f6kteki cisimlerin devinimlerinin dikkatle izlenmesini, bilinmesini ve anla\u015f\u0131lmas\u0131n\u0131 zorunlu k\u0131l\u0131yordu. G\u00f6kcisimlerinin insanlar\u0131n yararlanmas\u0131 i\u00e7in tanr\u0131lar taraf\u0131ndan g\u00f6ky\u00fcz\u00fcne yerle\u015ftirildiklerine inan\u0131l\u0131yordu. Babil\u2019de astronomik \u00e7al\u0131\u015fmalar\u0131 belirleyen ba\u015fl\u0131ca etken di\u011fer toplumlarda oldu\u011fu gibi tar\u0131msal \u00fcretimin \u00f6rg\u00fctlenmesiydi. Bununla birlikte Babil\u2019de astrolojinin ve y\u0131ld\u0131zlara tap\u0131nmaya dayal\u0131 bir dinin varl\u0131\u011f\u0131 astronomik \u00e7al\u0131\u015fmalar\u0131 daha da motive etmi\u015f gibidir:<\/p>\n

\u201cBabil\u2019deki astronomi, t\u00fcm eski bilimsel geleneklerin en geli\u015fmi\u015f olan\u0131yd\u0131. Eski Babil\u2019de, gelece\u011fi g\u00f6rmek i\u00e7in hayvan ba\u011f\u0131rsa\u011f\u0131 okumak yerine y\u0131ld\u0131zlarla ilgili bir dine ge\u00e7i\u015f, g\u00f6ky\u00fcz\u00fc hakk\u0131ndaki \u00e7al\u0131\u015fmalar\u0131 cesaretlendirmi\u015f olabilir.\u201d (McClellan III ve Dorn, 2008: 62)<\/p>\n

Babil astronomisinin teorik de\u011fil ama ampirik d\u00fczeyde olduk\u00e7a ba\u015far\u0131l\u0131 oldu\u011fu g\u00f6z ard\u0131 edilemez. Polos<\/strong> ve gnomon<\/strong>\u2019u(7)<\/sup> kullanarak g\u00f6zlemsel ya da takvimsel astronomiye olduk\u00e7a \u00f6nemli katk\u0131larda bulunmu\u015flard\u0131r. Babilli astronomlar, M\u00d6 5. y\u00fczy\u0131la gelindi\u011finde, ba\u015fl\u0131ca g\u00f6kcisimlerinin uzak gelecekteki konumlar\u0131n\u0131 \u00f6nceden kestirebiliyorlard\u0131. Ayr\u0131ca g\u00fcnd\u00f6n\u00fcmleri, ekinokslar ve G\u00fcne\u015f ile Ay\u2019\u0131n evreleri konular\u0131nda olduk\u00e7a bilgiliydiler.<\/p>\n

\u201cAsl\u0131nda, Babil astronomisindeki bir\u00e7ok teknik \u2018yol ve y\u00f6ntem\u2019, daha sonra Yunan ve Helenistik astronomlarca al\u0131nm\u0131\u015f ve benimsenmi\u015ftir. Burada vurgulanmas\u0131 gereken nokta, Babilli astronomlar\u0131n yapt\u0131\u011f\u0131 ara\u015ft\u0131rmalard\u0131r. Hi\u00e7 ku\u015fkusuz, g\u00f6ky\u00fcz\u00fcn\u00fc g\u00f6zlemleme ayg\u0131tlar\u0131yla inceledikleri ve do\u011fru kay\u0131tlar tuttuklar\u0131 a\u00e7\u0131kt\u0131r. Art\u0131k biliyoruz ki, g\u00f6zlemleme ve kay\u0131t tutmaktan \u00e7ok daha fazlas\u0131n\u0131 yapm\u0131\u015flar ve belirli astronomi problemlerini \u00e7\u00f6zmek i\u00e7in sistematik ara\u015ft\u0131rmalar y\u00fcr\u00fctm\u00fc\u015flerdir.\u201d (McClellan III ve Dorn, 2008: 62-63)<\/p>\n

\"\"
G\u00fcne\u015f (\u015eama\u015f), Ay (Sin) ve Ven\u00fcs (Ishtar) M\u00d6 12. y\u00fczy\u0131ldan kalma bir Babil an\u0131t\u0131n\u0131n merkezine yerle\u015ftirilmi\u015ftir. Bu \u00fc\u00e7 g\u00f6kcisminin etraf\u0131 g\u00f6ksel hayvanlar ordusu taraf\u0131ndan sar\u0131lm\u0131\u015ft\u0131r. (Kaynak: Schiaparelli, 1905: 86)<\/figcaption><\/figure>\n

Babil astronomisinin kimi ba\u015far\u0131lar\u0131 ger\u00e7ekten \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r. \u00d6rne\u011fin Babilliler gezegen devinimlerini o kadar do\u011fru hesaplam\u0131\u015flard\u0131r ki onlar\u0131n kesinlik derecesine \u00e7ok sonralar\u0131 ula\u015f\u0131labilmi\u015ftir. Babilliler Arthur Koestler\u2019in belirtti\u011fi gibi:<\/p>\n

\u201c\u2026y\u0131l\u0131n uzunlu\u011funu do\u011fru olan de\u011fere oranla y\u00fczde 0,001\u2019den daha d\u00fc\u015f\u00fck bir sapmayla hesaplam\u0131\u015flard\u0131 ve G\u00fcne\u015f ve Ay\u2019\u0131n hareketleriyle ilgili hesaplar\u0131, dev teleskoplarla donanm\u0131\u015f 19. y\u00fczy\u0131l g\u00f6kbilimcilerininkinden yaln\u0131zca \u00fc\u00e7 kat fazla hata pay\u0131 i\u00e7eriyordu. Bu bak\u0131mdan onlar\u0131nki bir Kesin Bilimdi; g\u00f6zlemleri do\u011frulanabilirdi ve onlar\u0131n astronomik olaylar\u0131 kesin olarak \u00f6ng\u00f6rmelerine olanak sa\u011fl\u0131yordu; kuram, mitolojik varsay\u0131mlara dayanmas\u0131na ra\u011fmen \u2018i\u015fliyordu\u2019\u201d. (Koestler, 2013: 18-19)<\/p>\n

Ge\u00e7 Babil d\u00f6neminde astronomi biliminde ya\u015fanan \u00f6nemli bir geli\u015fme olarak ilahi varl\u0131klar\u0131n m\u00fcdahalesini reddeden, do\u011fal olaylar\u0131n yine do\u011fal olaylarla a\u00e7\u0131kland\u0131\u011f\u0131 yeni bir yakla\u015f\u0131m\u0131n sezgisel<\/strong> bir bi\u00e7imde de olsa belirmi\u015f oldu\u011fu not edilmelidir. (Ronan, 2005: 8) Bununla birlikte belirtmek gerekir ki Babil\u2019de astronomi astrolojik ve dinsel karakterini hi\u00e7bir zaman a\u015famam\u0131\u015ft\u0131r. Astronomik \u00e7al\u0131\u015fmalar\u0131n \u00e7er\u00e7evesini do\u011fa felsefesi de\u011fil bir kozmo-mitoloji \u00e7izmekteydi. Di\u011fer bir deyi\u015fle Babil astronomisi, evreni anlamaya y\u00f6nelik teorik spek\u00fclasyonlardan de\u011fil takvim olu\u015fturma ve g\u00f6kcisimlerinin insanlar \u00fczerindeki etkilerini belirleme gibi pratik ihtiya\u00e7lardan besleniyordu. Babilliler g\u00f6kcisimlerinin devinim \u00e7e\u015fitlili\u011fini bireysel ve birbirinden ba\u011f\u0131ms\u0131z, aritmetik ve cebirsel olaylar olarak g\u00f6r\u00fcyor ama geometrik-kinematik modeller(8)<\/sup> olu\u015fturma ihtiyac\u0131 duymuyorlard\u0131. (Fara, 2012: 32)<\/p>\n

M\u0131s\u0131r evreni<\/strong><\/p>\n

M\u0131s\u0131rda evrenin yarat\u0131l\u0131\u015f\u0131 Heliopolis<\/em>, Hermopolis<\/em> ve Memfis<\/em> ad\u0131 verilen birden fazla mitosta kay\u0131tl\u0131d\u0131r. Bunlardan en \u00e7ok bilineni, evrenin olu\u015fumu ve yap\u0131s\u0131n\u0131n simgesel bir dille anlat\u0131ld\u0131\u011f\u0131 Heliopolis Ennead<\/em>\u2019\u0131d\u0131r. Bu dokuz tanr\u0131l\u0131 kozmogoninin ayr\u0131nt\u0131lar\u0131n\u0131 Piramit Metinleri<\/em> ve \u00d6l\u00fcler<\/em> Kitab\u0131<\/em>\u2019nda bulmak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Heliopolis<\/em> kozmogonisine g\u00f6re ba\u015flang\u0131\u00e7ta, su ve bal\u00e7\u0131ktan olu\u015fan kaotik bir ortam vard\u0131. Tanr\u0131 Nun taraf\u0131ndan ki\u015file\u015ftirilen bu \u2018hi\u00e7lik\u2019, evreni, tanr\u0131lar\u0131 ve insanlar\u0131 ortaya \u00e7\u0131karan bir t\u00fcr ezeli okyanustu. Bu okyanusta kendi varl\u0131\u011f\u0131n\u0131n fark\u0131na varan tanr\u0131 Atum, ezeli okyanusun i\u00e7inden Ben-Ben ad\u0131 verilen piramide benzer bir tepecik olarak y\u00fckselerek kendisini yaratt\u0131. (Daniels, 2014: 53) Atum daha sonra Ra-Atum, yani G\u00fcne\u015f olarak yeniden do\u011fdu. Buna g\u00f6re ilk ve gizli tanr\u0131 Atum, g\u00f6r\u00fcn\u00fcr tanr\u0131 Ra-Atum idi. Yarat\u0131c\u0131 tanr\u0131 Ra-Atum-Khepri(9)<\/sup> kendi bedeninden di\u011fer tanr\u0131lar\u0131 nas\u0131l yaratt\u0131\u011f\u0131n\u0131 insanlara seslenirken \u015f\u00f6yle anlat\u0131r:<\/p>\n

\u201cBen, kaosun sular\u0131ndan y\u00fckselen kadim tepecikte tek ba\u015f\u0131na g\u00f6r\u00fcnen Atum\u2019um. Ben g\u00f6r\u00fcnd\u00fc\u011f\u00fcm zaman ne g\u00f6ky\u00fcz\u00fc ne yery\u00fcz\u00fc ve ne de yery\u00fcz\u00fcn\u00fcn yarat\u0131klar\u0131 vard\u0131. Ben, su i\u00e7inden y\u00fckseldim ve \u00fczerinde duraca\u011f\u0131m bir yer yapt\u0131m. Sonra her bi\u00e7imi, a\u011fz\u0131mdan \u00e7\u0131kanlarla yapt\u0131m. \u00d6nce, Shu ve Tefnut\u2019u kusarak \u00e7\u0131kard\u0131m. Onlar benimle birlikte tanr\u0131 oldular.\u201d (aktaran Peker, 2009: 23)<\/p>\n

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M\u0131s\u0131r yarat\u0131l\u0131\u015f mitosuna g\u00f6re hava tanr\u0131s\u0131 Shu, Geb\u2019i (yer) ve Nut\u2019u (g\u00f6k) birbirinden ay\u0131r\u0131r. Yaprak giysili Geb\u2019in b\u00fck\u00fclm\u00fc\u015f dizi da\u011flar\u0131 simgeler. G\u00fcne\u015f\u2019in g\u00fcnl\u00fck yolculu\u011fu do\u011fudan bat\u0131ya do\u011fru g\u00f6ky\u00fcz\u00fcn\u00fc kat eden bir kay\u0131k i\u00e7indeki tanr\u0131 Ra taraf\u0131ndan simgelenir. Mitosa g\u00f6re Shu k\u0131skand\u0131\u011f\u0131 i\u00e7in o\u011flu ve k\u0131z\u0131n\u0131 ay\u0131rmasayd\u0131 yery\u00fcz\u00fcnde ya\u015fam\u0131 yaratman\u0131n ba\u015fka bir yolu bulunamayacakt\u0131. (bkz. Kragh, 2007: 8)<\/figcaption><\/figure>\n

Tanr\u0131lar\u0131n do\u011fumu tamamland\u0131\u011f\u0131nda Shu havay\u0131 (atmosferi), Tefnut ise ya\u011fmur ve nemi simgeleyecektir. Shu ile Tefnut\u2019un birlikteli\u011finden yer tanr\u0131s\u0131 Geb ile g\u00f6k tanr\u0131\u00e7as\u0131 Nut do\u011fdu. Geb ve Nut, Shu taraf\u0131ndan birbirlerinden zorla ayr\u0131lm\u0131\u015f iki sevgiliydi. Geb\u2019in bedeni, \u00fczerinde bitkilerin ye\u015ferdi\u011fi, bereket ve depremlerin oldu\u011fu yery\u00fcz\u00fcyd\u00fc. Nut\u2019un y\u0131ld\u0131zlarla s\u00fcsl\u00fc bedeniyse Geb\u2019i bir kemer gibi ku\u015fatan g\u00f6kkubbeyi olu\u015fturuyordu. Elleri ve ayaklar\u0131yla yere dayanan Nut\u2019un ba\u015f\u0131 ve kollar\u0131 bat\u0131da, kal\u00e7alar\u0131 ve bacaklar\u0131 ise do\u011fudayd\u0131. Geb ve Nut\u2019un birle\u015fmesinden ise dokuz \u00fcyeli tanr\u0131 ailesinin di\u011fer bireyleri do\u011fdular: Nil\u2019e ya\u015fam veren Osiris, bereket tanr\u0131\u00e7as\u0131 \u0130sis, \u00e7\u00f6l\u00fc simgeleyen Set ve tanr\u0131\u00e7a Neftis.<\/p>\n

\u0130nsanlar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 ise Atum\u2019un g\u00f6zya\u015flar\u0131yla a\u00e7\u0131klan\u0131r. \u00d6yk\u00fcye g\u00f6re bir g\u00fcn Shu ve Tefnut ezeli sularda kaybolunca, Atum onlar\u0131 bulmas\u0131 i\u00e7in g\u00f6z\u00fcn\u00fc g\u00f6nderir. \u00c7ocuklar\u0131na yeniden kavu\u015fman\u0131n sevinciyle d\u00f6kt\u00fc\u011f\u00fc g\u00f6zya\u015flar\u0131 insano\u011fluna d\u00f6n\u00fc\u015f\u00fcr. Bu yarat\u0131l\u0131\u015f mitosunun mesaj\u0131 a\u00e7\u0131kt\u0131r: Ba\u015flang\u0131\u00e7ta yaln\u0131zca kaotik bir okyanus vard\u0131r ve tanr\u0131lar ile insani varl\u0131klar, kendi varl\u0131\u011f\u0131n\u0131n bilincine varan ilk tanr\u0131n\u0131n yarat\u0131c\u0131 t\u00f6z\u00fcnden t\u00fcremi\u015ftir.<\/p>\n

 <\/p>\n

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Bir M\u0131s\u0131r mitosuna g\u00f6re, g\u00f6k tanr\u0131\u00e7as\u0131 Nut, G\u00fcne\u015f\u2019i ve y\u0131ld\u0131zlar\u0131 her g\u00fcn yutuyor ve yeniden do\u011furuyordu. (Hans Exterkate taraf\u0131ndan \u00e7izilmi\u015ftir)<\/figcaption><\/figure>\n

M\u0131s\u0131r mitolojisine g\u00f6re evren d\u00f6rtgen bi\u00e7imli bir midyeyi and\u0131r\u0131yordu. Tanr\u0131 Geb taraf\u0131ndan ki\u015file\u015ftirilen d\u00fcz yery\u00fcz\u00fc evrenin zeminini olu\u015fturuyor ve \u00e7evresi sularla kapl\u0131 olarak u\u00e7suz bucaks\u0131z bir okyanus \u00fczerinde y\u00fcz\u00fcyordu. Tanr\u0131\u00e7a Nut taraf\u0131ndan ki\u015file\u015ftirilen g\u00f6ky\u00fcz\u00fc yery\u00fcz\u00fcn\u00fcn \u00fczerini bir kemer gibi ku\u015fat\u0131yor ve y\u0131ld\u0131zlara ev sahipli\u011fi yap\u0131yordu. Nut\u2019u g\u00f6ky\u00fcz\u00fcnde hava tanr\u0131s\u0131 olan Shu tutuyordu.<\/p>\n

 <\/p>\n

G\u00f6kteki y\u0131ld\u0131zlar\u0131 do\u011furan Nut bu lambalar\u0131 bedenine sabitlemi\u015fti. M\u0131s\u0131rl\u0131lar kimi y\u0131ld\u0131zlar\u0131n ufuk d\u00fczleminin alt\u0131na indi\u011fini kimi y\u0131ld\u0131zlar\u0131n da inmedi\u011fini g\u00f6zlemlemi\u015flerdi. Hi\u00e7bir zaman g\u00f6zden kaybolmayan bu y\u0131ld\u0131zlara M\u0131s\u0131rl\u0131lar \u2018\u00f6lmeyen y\u0131ld\u0131zlar\u2019(10)<\/sup> ad\u0131n\u0131 vermi\u015flerdi.<\/p>\n

M\u0131s\u0131rl\u0131lar g\u00f6kle yer aras\u0131nda s\u0131k\u0131 bir kar\u015f\u0131l\u0131kl\u0131l\u0131k ili\u015fkisi oldu\u011funa inan\u0131yorlard\u0131: Samanyolu Nil\u2019in k\u0131z karde\u015fiydi; biri yerde di\u011feri g\u00f6kte s\u00fcrekli ak\u0131yordu. Nil\u2019in kanallar\u0131 gibi Samanyolu\u2019nun da kanallar\u0131 vard\u0131 ve gezegenler bu kanallar boyunca kendi gemilerini y\u00fczd\u00fcr\u00fcyordu. Bu gezegenlerden kimileri \u015funlard\u0131: \u2018K\u0131z\u0131l Horus\u2019 olarak adland\u0131r\u0131lan Mars; \u2018gizli topraklar\u0131n kap\u0131lar\u0131n\u0131 a\u00e7an Horus\u2019 denilen J\u00fcpiter; \u2018\u00f6l\u00fcler evine h\u00fckmeden G\u00f6ky\u00fcz\u00fc\u2019n\u00fcn Bo\u011fas\u0131\u2019 ad\u0131 verilen Sat\u00fcrn. M\u0131s\u0131rl\u0131lar bu gezegenleri tan\u0131yorlar ve bunlar\u0131 \u2018dinlenmeyen y\u0131ld\u0131zlar\u2019 olarak adland\u0131r\u0131yorlard\u0131. (Vigoureux, 2008: 29-30)<\/p>\n

M\u0131s\u0131rl\u0131lar Teb kentinin kral mezarlar\u0131na gece g\u00fcne\u015fin, g\u00fcnd\u00fcz y\u0131ld\u0131zlar\u0131n g\u00f6zden kaybolmas\u0131yla ilgili iki farkl\u0131 mitos resmettiler. \u0130lk mitosa g\u00f6re G\u00fcne\u015f Tanr\u0131 Ra\u2019n\u0131n (\u2018G\u00fcne\u015f\u2019 Ra\u2019n\u0131n simgesidir) t\u00fcm yolculu\u011fu boyunca kulland\u0131\u011f\u0131 iki teknesi vard\u0131. Bu teknelerden birini g\u00fcnd\u00fcz g\u00f6ky\u00fcz\u00fcnde, di\u011ferini gece yeralt\u0131nda yol almak i\u00e7in kullan\u0131yordu. Ra g\u00fcnd\u00fczleri kulland\u0131\u011f\u0131 teknesiyle g\u00f6ky\u00fcz\u00fcn\u00fc, yani Nut\u2019un ince uzun bedenini on iki saatte boydan boya a\u015f\u0131yordu. Gece oldu\u011funda ise di\u011fer teknesiyle gecenin kap\u0131lar\u0131n\u0131 a\u00e7mak i\u00e7in \u2018yeralt\u0131\u2019na, yani cehenneme iniyordu. Cehennemin tehlikeli on iki b\u00f6lgesinden ge\u00e7en Ra, onun kay\u0131\u011f\u0131n\u0131 devirmek isteyen ba\u015f d\u00fc\u015fman\u0131 Apophis\u2019ten(11)<\/sup> g\u00fc\u00e7 de olsa kurtulmay\u0131 ba\u015fararak do\u011fuya ula\u015f\u0131yordu.<\/p>\n

Bu mitos, y\u0131ld\u0131zlar\u0131n g\u00fcnd\u00fczleri g\u00f6zden kaybolmalar\u0131n\u0131 onlar\u0131n ge\u00e7ici olarak \u00f6lmeleriyle a\u00e7\u0131kl\u0131yordu: \u201cBu ge\u00e7ici \u00f6l\u00fcmden sonra y\u0131ld\u0131zlar, ar\u0131nma ve mumyalanmadakine benzeyen bir ila\u00e7lanma s\u00fcrecinden ge\u00e7iyor ve tekrar canlan\u0131yorlard\u0131. Yani y\u0131ld\u0131zlar, belirli bir s\u00fcre \u00f6te d\u00fcnyada bir seyahat yapmakta ve bir s\u00fcre sonra tekrar canlanmaktayd\u0131lar.\u201d (Unat, 2001: 4)<\/p>\n

Di\u011fer mitosa g\u00f6re, g\u00f6k tanr\u0131\u00e7as\u0131 Nut, G\u00fcne\u015f\u2019i ve y\u0131ld\u0131zlar\u0131 her g\u00fcn yutuyor ve yeniden do\u011furuyordu. G\u00fcne\u015f tanr\u0131s\u0131 Ra, teknesiyle do\u011fudan bat\u0131ya ak\u015fama kadar g\u00f6ky\u00fcz\u00fcnde yol ald\u0131ktan sonra, Nut\u2019un a\u011fz\u0131na yakla\u015ft\u0131\u011f\u0131nda yutuluyordu. G\u00fcne\u015f, Nut\u2019un bedeni i\u00e7inde, bu kez bat\u0131dan do\u011fuya do\u011fru, gece boyunca ve d\u0131\u015far\u0131daki y\u0131ld\u0131zlarla birlikte yolculuk ediyordu. Sabahlar\u0131 g\u00f6r\u00fclen tan k\u0131z\u0131ll\u0131\u011f\u0131 da G\u00fcne\u015f\u2019in Nut\u2019un vulvas\u0131ndan \u00e7\u0131k\u0131\u015f\u0131n\u0131n belirtisiydi. (Hart, 2005: 111)<\/p>\n

Yaln\u0131zca g\u00fcnd\u00fczleri g\u00f6r\u00fcnen ve uzay ve zaman d\u0131\u015f\u0131 varl\u0131\u011f\u0131 simgeleyen G\u00fcne\u015f tanr\u0131s\u0131 Ra\u2019n\u0131n aksine Ay tanr\u0131s\u0131 Thoth, hem geceye hem de zamana h\u00fckmediyordu. Ancak Ay bir di\u015fi domuz taraf\u0131ndan sald\u0131r\u0131ya u\u011fruyor ve her ay\u0131n ortas\u0131ndan ba\u015flayarak on be\u015f g\u00fcn s\u00fcreyle yutuluyordu. T\u0131pk\u0131 G\u00fcne\u015f gibi Ay da bu trajik sald\u0131r\u0131lardan kurtuluyor ve yeniden do\u011fuyordu.<\/p>\n

M\u0131s\u0131rl\u0131lar insan ve evren, g\u00f6k ve yer aras\u0131nda s\u0131k\u0131 kar\u015f\u0131l\u0131kl\u0131l\u0131k ili\u015fkisi kurmu\u015f olsalar da, bu ili\u015fki, \u00e7o\u011fu kez san\u0131lan\u0131n aksine, M\u0131s\u0131r\u2019da bir astrolojinin do\u011fmas\u0131na yol a\u00e7mam\u0131\u015ft\u0131r. J. Vercoutter\u2019in belirtti\u011fi gibi:<\/p>\n

\u201cM\u0131s\u0131r uygarl\u0131\u011f\u0131 astrolojiye inanmayan, itibar etmeyen bir uygarl\u0131kt\u0131r (…). Buna kar\u015f\u0131l\u0131k M\u0131s\u0131rl\u0131, mitolojik olaylarla g\u00fcnl\u00fck hayat aras\u0131nda ili\u015fkiler oldu\u011funa inan\u0131r; takvimlerinde tapt\u0131klar\u0131n\u0131n ba\u015flar\u0131ndan ge\u00e7en iyi ve k\u00f6t\u00fc ser\u00fcvenlere g\u00f6re u\u011furlu ya da u\u011fursuz g\u00fcnleri bir araya getirir.\u201d (al\u0131nt\u0131layan Vigoureux, 2008: 33)<\/p>\n

Astrolojiye olan ilgisizlikleri ilk bak\u0131\u015fta M\u0131s\u0131rl\u0131lar i\u00e7in bir avantaj gibi g\u00f6r\u00fcnse de bilimsel d\u00fc\u015f\u00fcncenin geli\u015fimini sa\u011flamam\u0131\u015ft\u0131r. Astrolojiye ilgisizlik tek ba\u015f\u0131na teorik spek\u00fclasyonlar\u0131n \u00f6n\u00fcn\u00fc a\u00e7acak yeterli ko\u015fulu sa\u011flamad\u0131\u011f\u0131 i\u00e7in, onlar evreni tanr\u0131sal olaylarla a\u00e7\u0131klamaya ve dinsel a\u00e7\u0131dan yorumlamaya devam etmi\u015flerdir.<\/p>\n

Teoriye olan ilgisizlikleri ve uygulamaya olan e\u011filimleri M\u0131s\u0131rl\u0131lar\u0131n astronomi ve matematik alan\u0131ndaki \u00e7al\u0131\u015fmalar\u0131nda a\u00e7\u0131k\u00e7a g\u00f6zlenir. Takvim yapmaya di\u011fer uygarl\u0131klardan daha fazla \u00f6nem vermi\u015f olan M\u0131s\u0131rl\u0131lar i\u00e7in astronomi, t\u0131pk\u0131 Babillilerde oldu\u011fu gibi, zaman\u0131 \u00f6l\u00e7mede kullan\u0131labilecek pratik bir u\u011fra\u015f olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bu nedenle onlar G\u00fcne\u015f, Ay ya da gezegenlerin hareketlerini a\u00e7\u0131klayacak teoriler ileri s\u00fcrmemi\u015flerdir. Astronominin pratik bir u\u011fra\u015f olarak g\u00f6r\u00fclmesinin bir nedeni de M\u0131s\u0131r matemati\u011finin astronomi bilgisini geli\u015ftirecek d\u00fczeye ula\u015fmam\u0131\u015f olmas\u0131d\u0131r. Bununla birlikte M\u0131s\u0131rl\u0131lar kendi pratik ama\u00e7lar\u0131na uygun olarak, \u2018takvimsel astronomi\u2019 geli\u015ftirmede son derece ba\u015far\u0131l\u0131 olmu\u015flard\u0131r. Nitekim M\u0131s\u0131rl\u0131lar bir y\u0131l\u0131, otuzar g\u00fcnl\u00fck on iki aya be\u015f g\u00fcn ilave ederek 365 g\u00fcn olarak hesaplam\u0131\u015flar ve bir g\u00fcn\u00fc 24 e\u015fit k\u0131sma, gece ve g\u00fcnd\u00fcz\u00fc de ayr\u0131 ayr\u0131 on iki e\u015fit k\u0131sma b\u00f6lerek halen kullanmakta oldu\u011fumuz zaman birimlerini bulmu\u015flard\u0131r.<\/p>\n

M\u0131s\u0131r matemati\u011fi de uygulamal\u0131 aritmetik ve arazi \u00f6l\u00e7\u00fcmleriyle s\u0131n\u0131rl\u0131yd\u0131. Toplama, \u00e7\u0131karma, \u00e7arpma ve b\u00f6lme i\u015flemlerini haz\u0131r cetveller kullanarak yap\u0131yorlard\u0131. Arazi \u00f6l\u00e7\u00fcmlerinde ise Pythagoras teoreminin \u00f6zel bir bi\u00e7iminin uygulanmas\u0131 demek olan, haz\u0131r ipler kullan\u0131lmaktayd\u0131. (Ronan, 2005: 21-27) M\u0131s\u0131rl\u0131lar\u0131n pratik sorunlardan ayr\u0131 g\u00f6rmedikleri matemati\u011fin ilkeleri \u00fczerine d\u00fc\u015f\u00fcnmemi\u015f olmalar\u0131, bir bak\u0131ma \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir.<\/p>\n

Yunanl\u0131 tarih\u00e7i Herodot, geometrinin (\u2018yer \u00f6l\u00e7\u00fcs\u00fcn\u00fcn\u2019) ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 Eski M\u0131s\u0131r\u2019da Nil ta\u015fk\u0131nlar\u0131n\u0131n ard\u0131ndan kaybolan arazi s\u0131n\u0131rlar\u0131n\u0131n yeniden \u00f6l\u00e7\u00fclmesi ihtiyac\u0131na ba\u011flar. Ku\u015fkusuz, soyut bir oyun olarak teorik matemati\u011fin ortaya \u00e7\u0131kmas\u0131ndan sonra da matemati\u011fin uygulamal\u0131 bi\u00e7imleri insanlar\u0131n pratik ihtiya\u00e7lar\u0131 kar\u015f\u0131lamaya devam etmi\u015ftir. (McClellan III ve Dorn, 2008: 59)<\/p>\n

Eski Ahit\u2019in evreni<\/strong><\/p>\n

Babilliler ve M\u0131s\u0131rl\u0131lardan bir\u00e7ok a\u00e7\u0131dan farkl\u0131 \u00f6zellikler ta\u015f\u0131yan \u00f6nemli bir kozmo-mitoloji \u00f6rne\u011fi k\u00fc\u00e7\u00fck bir kavim olan \u0130branilere aittir. Bu kozmo-mitolojiyi \u00f6nemli k\u0131lan bir \u00f6zelli\u011fi di\u011fer Ortado\u011fu dinleri yok olurken hayatta kalmay\u0131 ba\u015farm\u0131\u015f olmas\u0131d\u0131r. Di\u011fer bir \u00f6zelli\u011fi de, kendisinden sonra gelen -\u0130sa d\u00e2hil kurucular\u0131n\u0131n hepsinin Yahudi oldu\u011fu- H\u0131ristiyanl\u0131\u011f\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde belirlemi\u015f olmas\u0131ndan kaynaklan\u0131r. G\u00fcn\u00fcm\u00fczde Yahudiler Eski Ahit<\/em>\u2019i kutsal kitap kabul ederlerken H\u0131ristiyanlar hem Eski Ahit<\/em>\u2019i hem de Yeni<\/em> Ahit<\/em>\u2019i kutsal kabul ederler. B\u00f6ylece, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde tadil edilmi\u015f olmakla birlikte, Yahudilerin dini gelenekleri H\u0131ristiyanlar taraf\u0131ndan da ta\u015f\u0131nm\u0131\u015f olur. Her iki dinin de kutsal kabul etti\u011fi Eski Ahit<\/em>\u2019in kozmo-mitolojisi g\u00fcn\u00fcm\u00fczde bile milyonlarca inanan insan\u0131 yak\u0131ndan ilgilendirmekte, yani g\u00fcncelli\u011fini korumaktad\u0131r.<\/p>\n

\"\"
Eski Ahit\u2019e g\u00f6re G\u00fcne\u015f, Ay ve y\u0131ld\u0131zlar Tanr\u0131 taraf\u0131ndan d\u00f6rd\u00fcnc\u00fc g\u00fcn yarat\u0131lm\u0131\u015ft\u0131r. (Floransa, ge\u00e7 15. y\u00fczy\u0131l.)<\/figcaption><\/figure>\n

Eski Ahit<\/em>\u2019in Yarat\u0131l\u0131\u015f<\/em>(12)<\/sup> kitab\u0131nda evrenin a\u015fk\u0131n ve ezeli bir Tanr\u0131 taraf\u0131ndan yarat\u0131lmas\u0131, kendine \u00f6zg\u00fc bir simgesellik i\u00e7inde anlat\u0131l\u0131r. Evreni tam alt\u0131 g\u00fcnde tamamlayan Tanr\u0131 ilk g\u00fcn yeri, g\u00f6\u011f\u00fc ve \u0131\u015f\u0131\u011f\u0131 yaratarak i\u015fe ba\u015flar:<\/p>\n

\u201cBa\u015flang\u0131\u00e7ta Tanr\u0131 g\u00f6\u011f\u00fc ve yeri yaratt\u0131. Yer bo\u015ftu, yery\u00fcz\u00fc \u015fekilleri yoktu; engin karanl\u0131klarla kapl\u0131yd\u0131. Tanr\u0131\u2019n\u0131n Ruhu sular\u0131n \u00fczerinde dalgalan\u0131yordu. Tanr\u0131, \u2018I\u015f\u0131k olsun\u2019 diye buyurdu ve \u0131\u015f\u0131k oldu. Tanr\u0131 \u0131\u015f\u0131\u011f\u0131n iyi oldu\u011funu g\u00f6rd\u00fc ve onu karanl\u0131ktan ay\u0131rd\u0131. I\u015f\u0131\u011fa \u2018G\u00fcnd\u00fcz\u2019, karanl\u0131\u011fa \u2018Gece\u2019 ad\u0131n\u0131 verdi.\u201d (Yarat\u0131l\u0131\u015f<\/em>, I. b\u00f6l\u00fcm, 1-5)<\/p>\n

\u0130kinci g\u00fcn\u00fc Tanr\u0131, \u00e7o\u011fu mitosta oldu\u011fu gibi, g\u00f6kkubbeyi yaratarak alttaki sular\u0131 \u00fcsttekilerden ay\u0131r\u0131r:<\/p>\n

\u201cTanr\u0131, \u2018Sular\u0131n ortas\u0131nda bir kubbe olsun, sular\u0131 birbirinden ay\u0131rs\u0131n\u2019 diye buyurdu. Ve \u00f6yle oldu. Tanr\u0131 g\u00f6kkubbeyi yaratt\u0131. Kubbenin alt\u0131ndaki sular\u0131 \u00fcst\u00fcndeki sulardan ay\u0131rd\u0131. Tanr\u0131 kubbeye \u2018G\u00f6k\u2019 ad\u0131n\u0131 verdi.\u201d (Yarat\u0131l\u0131\u015f<\/em>, I. b\u00f6l\u00fcm, 6-8)<\/p>\n

\"\"
S. H. Hooke\u2019un \u00e7izimiyle Eski Ahit evreni. (Kaynak: In the Beginning, vol. 6 of The Clarendon Bible, Oxford, 1974, s. 20) Eski Ahit g\u00f6kkubbenin \u00fczerinde geni\u015f bir uzay tasarlamas\u0131yla di\u011fer kozmo-mitolojilerden ayr\u0131l\u0131r. Tanr\u0131 evrenin d\u0131\u015f\u0131nda yani \u2018g\u00f6klerin \u00fczerinde\u2019dir.<\/figcaption><\/figure>\n

\u00dc\u00e7\u00fcnc\u00fc g\u00fcn Tanr\u0131 sular\u0131 bir yere toplayarak kuru topra\u011f\u0131 ortaya \u00e7\u0131kar\u0131r ve yery\u00fcz\u00fcnde otlar, sebzeler ve meyve a\u011fa\u00e7lar\u0131 yeti\u015ftirir. D\u00f6rd\u00fcnc\u00fc g\u00fcn Tanr\u0131 g\u00fcnd\u00fcz\u00fc geceden ay\u0131rmas\u0131, yery\u00fcz\u00fcn\u00fc ayd\u0131nlatmas\u0131; mevsimleri, g\u00fcnleri, y\u0131llar\u0131 g\u00f6stermesi i\u00e7in g\u00f6kkubbeye G\u00fcne\u015f\u2019i, Ay\u2019\u0131 ve y\u0131ld\u0131zlar\u0131 yerle\u015ftirir. (Yarat\u0131l\u0131\u015f<\/em>, I. b\u00f6l\u00fcm, 14-18) Be\u015finci ve alt\u0131nc\u0131 g\u00fcnlerde Tanr\u0131 ku\u015flar\u0131, bal\u0131klar\u0131 ve hayvanlar\u0131 yarat\u0131r. (Yarat\u0131l\u0131\u015f<\/em>, I. b\u00f6l\u00fcm, 20-25) Alt\u0131nc\u0131 g\u00fcn\u00fcn sonunda da, yery\u00fcz\u00fcn\u00fcn egemeni olmas\u0131n\u0131 istedi\u011fi insan\u0131 iki cins olarak kendi suretinde yarat\u0131r. B\u00f6ylece yeri ve g\u00f6\u011f\u00fc t\u00fcm \u00f6\u011feleriyle tamamlayan Tanr\u0131 yedinci g\u00fcn dinlenmeye ge\u00e7er. (Yarat\u0131l\u0131\u015f<\/em>, II. b\u00f6l\u00fcm, 1-2) Art\u0131k bundan b\u00f6yle g\u00f6klerin \u00f6teleri Tanr\u0131\u2019ya, yery\u00fcz\u00fc ise insanlara aittir. Ancak Tanr\u0131 yaratt\u0131\u011f\u0131 evrenin efendisidir de: \u201cYery\u00fcz\u00fcn\u00fcn d\u00f6rt buca\u011f\u0131ndan bulut y\u00fckseltir, Ya\u011fmur i\u00e7in \u015fim\u015fek \u00e7akt\u0131r\u0131r, Ambarlar\u0131ndan r\u00fczg\u00e2r \u00e7\u0131kar\u0131r.\u201d (Zebur<\/em>, B\u00f6l\u00fcm 135, 7)<\/p>\n

Eski Ahit<\/em>\u2019in \u00e7e\u015fitli pasajlar\u0131na yay\u0131lm\u0131\u015f anlat\u0131mlar birle\u015ftirildi\u011finde \u015f\u00f6yle bir fiziksel d\u00fcnya resmi ortaya \u00e7\u0131kar: Yery\u00fcz\u00fc kare bi\u00e7iminde d\u00fcz bir y\u00fczeydir ve bir okyanus taraf\u0131ndan \u00e7evrilmi\u015ftir. Bu y\u00fczeyin alt\u0131nda, en eski sulardan olu\u015fan geni\u015f bir yeralt\u0131 su deposu vard\u0131r ve bu depolar p\u0131narlarla yer y\u00fczeyine ba\u011flanm\u0131\u015ft\u0131r. Yerin \u00fczeri, \u2018g\u00f6ky\u00fcz\u00fc\u2019 de denilen \u2018d\u00f6kme tun\u00e7 bir ayna kadar sert olan g\u00f6kkubbe\u2019 taraf\u0131ndan ta\u00e7land\u0131r\u0131lm\u0131\u015ft\u0131r. Sular yaln\u0131zca yeralt\u0131nda de\u011fildir; g\u00f6kkubbenin hemen \u00fcst\u00fcndeki ambarlarda da sakl\u0131d\u0131r. G\u00f6kkubbedeki kapaklar arada bir a\u00e7\u0131larak buradaki sular ya\u011fmur, kar ve dolu olarak yery\u00fcz\u00fcne d\u00fc\u015fer.\u00a0 En altta da \u00f6l\u00fcm \u00fclkesi de denilen \u2018yeralt\u0131 \u00f6l\u00fc ruhlar \u00e2lemi\u2019, yani \u015eeol bulunur. Yery\u00fcz\u00fc \u2018asla sars\u0131lmas\u0131n diye\u2019 s\u00fctunlar \u00fczerinde durmaktad\u0131r. G\u00f6klerin en tepesinde, \u2018yedinci g\u00f6k\u2019te ise Tanr\u0131\u2019n\u0131n taht\u0131 yer al\u0131r.<\/p>\n

\"\"
Schiaparelli\u2019nin \u00e7izimiyle Eski Ahit evreni. ABC = g\u00f6\u011f\u00fcn \u00fcst s\u0131n\u0131r\u0131; ADC = cehennemin alt s\u0131n\u0131r\u0131; AEC = yery\u00fcz\u00fc ve denizlerin d\u00fczlemi; SRS = denizin \u00e7e\u015fitli par\u00e7alar\u0131; EEE = yery\u00fcz\u00fcn\u00fcn \u00e7e\u015fitli par\u00e7alar\u0131; GHG = g\u00f6k kubbe ya da g\u00f6\u011f\u00fcn alt s\u0131n\u0131r\u0131n\u0131n profili; KK = k\u0131vr\u0131ml\u0131 ambarlar; LL = \u00fcstteki sular\u0131n, kar\u0131n ve dolunun ambarlar\u0131; M = i\u00e7indeki bulutlarla devinen havan\u0131n i\u015fgal etti\u011fi uzay; NN = b\u00fcy\u00fck yer alt\u0131 sular\u0131; xxx = b\u00fcy\u00fck yer alt\u0131 p\u0131narlar\u0131; PP = \u00d6l\u00fc ruhlar\u0131n toplanma yeri ya da araf; Q = ayn\u0131 yerin alt k\u0131sm\u0131, tam anlam\u0131yla cehennem. (Kaynak: Schiaparelli, Astronomy in the Old Testament, s.38)<\/figcaption><\/figure>\n

Yahudilikten b\u00fcy\u00fck \u00f6l\u00e7\u00fcde etkilenen H\u0131ristiyanl\u0131\u011f\u0131n evreni de, Eski Ahit<\/em>\u2019tekinden \u00e7ok farkl\u0131 de\u011fildir. En belirgin fark Tanr\u0131\u2019ya ait mek\u00e2n\u0131n cennet olarak yeniden tasarlanmas\u0131d\u0131r. Rudolf Bultmann\u2019\u0131n belirtti\u011fi gibi, Yeni Ahit<\/em> birebir okundu\u011funda bilim\u00f6ncesi<\/strong> bir noktada durur:<\/p>\n

\u201cD\u00fcnya \u00fc\u00e7 katl\u0131 bir yap\u0131dan olu\u015fur; yukar\u0131da cennet, ortada d\u00fcnya ve yeralt\u0131nda da cehennem bulunur. Cennet, Tanr\u0131\u2019n\u0131n ve g\u00f6ksel varl\u0131klar olan meleklerin evidir. Yeralt\u0131nda bulunan cehennem de ac\u0131 \u00e7ekilen yerdir. D\u00fcnya, yaln\u0131zca g\u00fcnl\u00fck i\u015flerin g\u00f6r\u00fcld\u00fc\u011f\u00fc, do\u011fal ve basit bir yer olmaktan ibaret de\u011fildir. Bir taraftan Tanr\u0131 ve melekleri, bir taraftan da \u015feytan ve onun hizmet\u00e7ileri do\u011fa\u00fcst\u00fc eylemleriyle sahnededir. Bu do\u011fa\u00fcst\u00fc g\u00fc\u00e7ler, do\u011fan\u0131n d\u00fczenine, insan\u0131n d\u00fc\u015f\u00fcncelerine, d\u00fc\u015f\u00fcneceklerine ve yapt\u0131klar\u0131na m\u00fcdahale ederler. Mucizeler olduk\u00e7a fazlad\u0131r. \u0130nsan kendi hayat\u0131n\u0131 kontrol edemeyebilir. K\u00f6t\u00fc ruhlar onu ele ge\u00e7irebilir. \u015eeytan onu k\u00f6t\u00fc d\u00fc\u015f\u00fcncelere sevk edebilir. Buna kar\u015f\u0131l\u0131k, Tanr\u0131 da onun d\u00fc\u015f\u00fcncelerine ve eylemlerine rehberlik edebilir.\u201d (al\u0131nt\u0131layan Segal 2012: 70)<\/p>\n

Creatio ex nihilo?<\/strong><\/p>\n

Asl\u0131nda Tekvin<\/em> kitab\u0131n\u0131n ilk iki b\u00f6l\u00fcm\u00fcnde, iki (farkl\u0131) yarat\u0131l\u0131\u015f \u00f6yk\u00fcs\u00fc bulunmaktad\u0131r. \u0130lkinde, yukar\u0131da belirtti\u011fimiz gibi evrenin ilk durumu, t\u0131pk\u0131 M\u0131s\u0131r ve Babil kozmo-mitolojilerinde oldu\u011fu gibi bir sular kaosudur. \u0130kincisinde evrenin ilk durumu bitkilerin bulunmad\u0131\u011f\u0131 susuz bo\u015f topraklard\u0131r. Samuel Henry Hook\u2019un belirtti\u011fi gibi:<\/p>\n

\u201cBurada, bu iki anlat\u0131mdan hi\u00e7birinin, \u00e7a\u011fda\u015f insan\u0131n kafas\u0131n\u0131 kurcalayan sorunla, yani bir mutlak ba\u015flang\u0131\u00e7 sorunuyla, ex nihilo<\/strong> (hi\u00e7 yoktan) var edi\u015f, hi\u00e7ten yarat\u0131\u015f sorunuyla ilgilenmedi\u011fine dikkat \u00e7ekilebilir. Her iki anlat\u0131m, yarat\u0131l\u0131\u015f eyleminden \u00f6nce, o ya da bu t\u00fcrden bir maddi d\u00fcnyan\u0131n varl\u0131\u011f\u0131n\u0131 kabul eder ve i\u00e7inde ya\u015fama olana\u011f\u0131 bulunan d\u00fczene sokulmu\u015f evrenin nas\u0131l do\u011fdu\u011fu sorunu ile ilgilenirler. Bu anlat\u0131mlar\u0131n her ikisinde de yarat\u0131\u015f eylemi, yoktan maddenin var edilmesi de\u011fil, kaostan d\u00fczenin \u00e7\u0131kar\u0131lmas\u0131d\u0131r.\u201d (Hook, 1993: 130)<\/p>\n

Eski Ahit<\/em>\u2019te Tanr\u0131 evreni yarat\u0131rken do\u011fan\u0131n iki \u00f6\u011fesi olan \u2018karanl\u0131k\u2019 ve \u2018su\u2019yun yer ve g\u00f6kle birlikte ama kendili\u011finden, yani tanr\u0131sal irade d\u0131\u015f\u0131nda ortaya \u00e7\u0131kt\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Bu iki \u00f6\u011feye kar\u015f\u0131 Tanr\u0131, \u0131\u015f\u0131k ve topra\u011f\u0131 yaratarak durumu dengeler. (Bkz Yarat\u0131l\u0131\u015f<\/em>, I. b\u00f6l\u00fcm, 1-5) Her \u015feyi y\u00f6neten tek tanr\u0131 tasar\u0131m\u0131nda bile do\u011fan\u0131n kendili\u011finden varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesinin a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kmas\u0131, \u00f6nceli\u011fi do\u011faya veren tasar\u0131mlar\u0131n g\u00fcc\u00fcn\u00fc g\u00f6sterir. Yarat\u0131l\u0131\u015f mitosunun, a\u015fk\u0131n bir tanr\u0131 tasar\u0131m\u0131na sahip Kuran<\/em>\u2019da ald\u0131\u011f\u0131 bi\u00e7imi izlemek ve onu S\u00fcmer, M\u0131s\u0131r, \u0130brani yarat\u0131l\u0131\u015f mitoslar\u0131yla kar\u015f\u0131la\u015ft\u0131rmak ilgin\u00e7 sonu\u00e7lar verebilir. \u00d6rne\u011fin Kuran<\/em>\u2019da evrenin yarat\u0131l\u0131\u015f\u0131ndan \u00f6nce mitolojik\/do\u011fal bir \u00f6\u011fenin varl\u0131\u011f\u0131ndan s\u00f6z edilir: Hud suresinin 7. ayetinde Tanr\u0131n\u0131n g\u00f6kleri ve yeri, \u2018hen\u00fcz Ar\u015f\u2019\u0131 su \u00fcst\u00fcnde iken\u2019<\/strong>\u00a0 yaratt\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a belirtilir(13)<\/sup>. Asl\u0131nda evrenin b\u00fct\u00fcn <\/strong>\u00f6\u011feleriyle<\/strong> hi\u00e7ten yarat\u0131ld\u0131\u011f\u0131 (creatio ex nihilo) anlam\u0131na gelecek ifadeler hi\u00e7bir kutsal metinde yer almaz. \u00dc\u00e7 \u0130brahimi dinde -Yahudilik, H\u0131ristiyanl\u0131k, \u0130slamiyet- s\u00f6z konusu olan do\u011fal \u00f6\u011felerden olu\u015fmayan ya da do\u011fal \u00f6\u011feleri simgelemeyen y\u00fcce bir tanr\u0131n\u0131n bilinciyle evreni d\u00fczenlemesidir:<\/p>\n

\u201cFakat ex nihilo creation<\/strong> \u00fc\u00e7 \u0130brahimi dinle s\u0131n\u0131rlanamayaca\u011f\u0131 gibi tektanr\u0131c\u0131 k\u00fclt\u00fcrlerin \u00f6zel bir \u00fcr\u00fcn\u00fc de de\u011fildir. Esasen, ex nihilo creation d\u00fcnyan\u0131n her yerinde bulunur ve en \u00e7ok bilinen be\u015f t\u00fcr\u00fc tart\u0131\u015f\u0131lmaktad\u0131r. Ona antik M\u0131s\u0131r\u2019da, Hindistan\u2019\u0131n antik Rig Veda<\/em>\u2019s\u0131nda ya da bug\u00fcn Afrika, Asya, Okyanusya ve Kuzey Amerika\u2019daki bir\u00e7ok animistik k\u00fclt\u00fcr\u00fcn mitolojilerinde rastlan\u0131r.\u201d (Leeming, 2010: 2)<\/p>\n

Asl\u0131nda \u0130brahimi dinlerdeki evren bir\u00e7ok bak\u0131mdan \u00f6zg\u00fcn de\u011fildir. \u00d6rne\u011fin Eski Ahit<\/em>\u2019in kimi yarat\u0131l\u0131\u015f \u00f6yk\u00fclerindeki imgelerin S\u00fcmer-Semitik mitostan t\u00fcredi\u011fi g\u00f6sterilmi\u015ftir. (Campbell, 1995: 76) Yarat\u0131l\u0131\u015f<\/em> kitab\u0131nda Tanr\u0131\u2019n\u0131n ruhunun sular\u0131n \u00fczerinde dalgalanmas\u0131, Mezopotamya yarat\u0131l\u0131\u015f mitolojisindeki tanr\u0131 Marduk\u2019un ezeli sularda sal\u0131n\u0131n \u00fczerinde gezinmesiyle neredeyse ayn\u0131d\u0131r. (Banon, 2012: 62)\u00a0 Ayn\u0131 \u015fekilde Eski Ahit<\/em>\u2019te Tanr\u0131\u2019n\u0131n evreni \u2018logos\/s\u00f6z\u2019 ile yaratm\u0131\u015f olmas\u0131n\u0131n \u00f6zg\u00fcnl\u00fc\u011f\u00fc de tart\u0131\u015fmaya a\u00e7\u0131kt\u0131r. D\u00fc\u015f\u00fcnce ve s\u00f6zc\u00fck g\u00fcc\u00fc ile yarat\u0131l\u0131\u015fa ili\u015fkin bir M\u0131s\u0131r mitosu olan Memfis Triad\u0131<\/em>, Yarat\u0131l\u0131\u015f<\/em> kitab\u0131ndan iki bin y\u0131l daha eskidir. M\u00d6. 2850\u2019lere kadar giden bu metindeki mumya-tanr\u0131 Ptah\u2019\u0131n anlat\u0131m\u0131yla:<\/p>\n

\u201cG\u00f6z g\u00f6rd\u00fc\u011f\u00fcnde, kulak duydu\u011funda ve burun nefes ald\u0131\u011f\u0131nda, bunlar\u0131 kalbe bildirir. Her \u015feyi ortaya \u00e7\u0131karan kalp ve kalbin d\u00fc\u015f\u00fcnd\u00fcklerini tekrarlayan dildir. B\u00fct\u00fcn tanr\u0131lar b\u00f6yle yarat\u0131lm\u0131\u015ft\u0131r, hatta Atum ve Ennead bile.\u201d (al\u0131nt\u0131layan Campbell, 1993: 89)<\/p>\n

Mircea Eliade (2003: 116) \u015fimdiye dek bulunan bu en eski M\u0131s\u0131r kozmogonisini \u2018en felsefi anlat\u0131\u2019 ve \u2018M\u0131s\u0131r metafizik spek\u00fclasyonunun en \u00fcst\u00fcn ifadesi\u2019 olarak de\u011ferlendirse de b\u00fct\u00fcn bu s\u00f6zc\u00fck g\u00fcc\u00fc ile yaratma mitoslar\u0131na ba\u015fka bir a\u00e7\u0131dan da bak\u0131labilir: \u0130lkel toplumlar\u0131n \u00e7ocuksu d\u00fc\u015f\u00fcnme bi\u00e7imleri dikkate al\u0131nd\u0131\u011f\u0131nda s\u00f6z konusu metinlerin, y\u00fcksek d\u00fczeyde felsefi soyutlamalar oldu\u011funu s\u00f6ylemek zorla\u015f\u0131r. Joseph Campbell (1995: 98) \u201cElohim mitosunun neden ex nihilo<\/strong> \u2018hi\u00e7bir \u015feyden\u2019 yarat\u0131l\u0131\u015f bi\u00e7iminde anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 kavramak kolay de\u011fil. Yarat\u0131l\u0131\u015f s\u00f6zc\u00fc\u011f\u00fcn\u00fcn g\u00fcc\u00fc ile a\u00e7\u0131klan\u0131yor ve bu ilkel d\u00fc\u015f\u00fcncede \u2018hi\u00e7bir \u015feyden\u2019 \u00f6te bir \u015feydir. Tersine, \u015feylerin \u00f6z\u00fcd\u00fcr\u201d derken konuya alternatif bir bak\u0131\u015f getirir(14)<\/sup>.<\/p>\n

Bununla birlikte, Eski<\/em> ve Yeni Ahit<\/em>\u2019de yer alan b\u00fct\u00fcn eski mitoslar\u0131n yeni bir i\u015flev kazand\u0131\u011f\u0131 da s\u00f6ylenmelidir. Bu mitoslar daha \u00f6nceki ku\u015faklarda hi\u00e7 olmayan yeni bir bak\u0131\u015f a\u00e7\u0131s\u0131yla i\u015flemden ge\u00e7irilerek Tanr\u0131 moral\/ahlaki, her \u015feye g\u00fcc\u00fc yeten ve her \u015feyi bilen bir varl\u0131k olarak yeniden tan\u0131mlanm\u0131\u015ft\u0131r. (Hook, 1993: 139)<\/p>\n

Teogoni ve kozmogoniler<\/strong><\/p>\n

\u0130lk uygarl\u0131klar\u0131n evren ve d\u00fcnya g\u00f6r\u00fc\u015flerinin dinsel bir i\u015flevinin oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r. Bu uygarl\u0131klara g\u00f6re g\u00f6ky\u00fcz\u00fc, \u00e7o\u011funlukla kutsal, sihirli ve tanr\u0131sal bir karaktere sahiptir. Eski Ahit<\/em> hari\u00e7! G\u00f6ky\u00fcz\u00fcn\u00fcn \u00e7ok \u00fcst\u00fcnde, tek bir Tanr\u0131 tasarlad\u0131\u011f\u0131 i\u00e7in y\u0131ld\u0131zlar tanr\u0131sal nitelikli olamazd\u0131. Ba\u015flarda Yunanl\u0131lar\u0131n evren tasar\u0131m\u0131 da mitolojik\/teolojik bir karakter ta\u015f\u0131maktayd\u0131. Yunanl\u0131lar Babil ve M\u0131s\u0131r\u2019dan mitolojik \u00f6\u011feler alm\u0131\u015f olsalar da \u201cEge halk\u0131n\u0131n tanr\u0131bilimsel kurgular geli\u015ftirmede M\u0131s\u0131r ve Babil halklar\u0131 kadar yetenekli olmu\u015f oldu\u011fundan emin olabiliriz.\u201d (Burnet, 2011: 10)<\/p>\n

Ancak, ilk uygarl\u0131klar\u0131n hi\u00e7biri, Yunanl\u0131lar gibi evrenin teorik modellerini ortaya koyamam\u0131\u015f, e\u015f deyi\u015fle antropomorfik olmayan, soyut, mekanik ya da nat\u00fcralist evren modelleri geli\u015ftirmemi\u015ftir. Bu k\u00fclt\u00fcrlerde, do\u011fal d\u00fcnya soyut olarak ele al\u0131nmam\u0131\u015f ve bilimin bir ba\u015fka simgesi olan teori ortaya \u00e7\u0131kmam\u0131\u015ft\u0131r. \u201cMatematik ve astronomi, ilk uygarl\u0131klarda ba\u011f\u0131ms\u0131z olarak ve yinelenerek ortaya \u00e7\u0131km\u0131\u015f, ancak, do\u011fa felsefesi yaln\u0131zca Yunanl\u0131larla ba\u015flam\u0131\u015ft\u0131r.\u201d (McClellan III ve Dorn, 2008: 65-66) Do\u011fa felsefesini ortaya \u00e7\u0131karan s\u00fcre\u00e7 ise geleneksel mitoloji \u00fczerinde d\u00fc\u015f\u00fcnmeyle ba\u015flam\u0131\u015ft\u0131r. Tanr\u0131lar\u0131n do\u011fu\u015funu, tanr\u0131 soylar\u0131n\u0131n ve ku\u015faklar\u0131n\u0131n birbirlerini izleyip geli\u015fmelerini dile getirmenin en eski \u00f6rne\u011fi, Hesiodos\u2019un Teogoni<\/em>\u2019sidir. Bilindi\u011fi kadar\u0131yla Hesiodos bu konuda kendi ad\u0131na s\u00f6z alan ilk Yunan \u015fairidir.<\/p>\n

Eski Ahit<\/em>\u2019in Tekvin<\/em>\u2019iyle yakla\u015f\u0131k ayn\u0131 d\u00f6neme tarihlenen Hesiodos\u2019un Teogoni<\/em>\u2019si evrenin ve tanr\u0131lar\u0131n nas\u0131l varl\u0131\u011fa geldi\u011finin Yunan versiyonu gibidir. M\u0131s\u0131r ve Mezopotamya\u2019n\u0131n bilinen kozmo-mitolojileriyle \u00f6nemli benzerlikleri olan Teogoni<\/em> esas olarak bir kozmogoni olmas\u0131na ra\u011fmen, ilkel de olsa, evrenin yap\u0131s\u0131na(15)<\/sup> dair bir tasar\u0131m i\u00e7erir. Yer (elbette, d\u00fczd\u00fcr) bir nehir ya da okyanus taraf\u0131ndan \u00e7evrilidir. Yerin \u00fcst\u00fcnde yar\u0131m k\u00fcresel g\u00f6k vard\u0131r ve bu g\u00f6k g\u00fcnd\u00fcz ayd\u0131nl\u0131k gece karanl\u0131k olan bir ortam, yani hava taraf\u0131ndan Yer\u2019den ayr\u0131lm\u0131\u015ft\u0131r. Yer\u2019in alt\u0131nda ise karanl\u0131k, kasvetli ve h\u00fck\u00fcmdar\u0131n\u0131n ad\u0131yla an\u0131lan b\u00f6lge (Tartaros) bulunur.<\/p>\n

Mitolojiden felsefeye ge\u00e7i\u015f s\u00fcrecinde mitos<\/strong>un nerede bitti\u011fini, logos<\/strong>un nerede ba\u015flad\u0131\u011f\u0131n\u0131 belirlemek kolay de\u011fildir. Bu nedenle, ilk filozof Thales\u2019i \u00f6nceleyen Hesiodos\u2019un Teogoni<\/em>\u2019si s\u0131k s\u0131k felsefi olarak nitelenmi\u015ftir. Bu yap\u0131t esasen tanr\u0131lara ilgili t\u00fcm \u00f6yk\u00fcleri tek ve tutarl\u0131, dolay\u0131s\u0131yla d\u00fczenli ve rasyonel bir sisteme indirgeme giri\u015fimidir. Ancak, tam da bu nedenle, do\u011fas\u0131 gere\u011fi d\u00fczensiz olan mitolojiye \u00f6l\u00fcmc\u00fcl bir darbe indirmi\u015ftir. Ger\u00e7ekte Teogoni<\/em>, daha sonra ortaya \u00e7\u0131kan do\u011fa filozoflar\u0131n\u0131 etkileyecek bir\u00e7ok felsefi \u00f6\u011fe i\u00e7erir. Teogoni ve kozmogoniler akl\u0131n mitoloji i\u00e7inde geli\u015fmesini simgeler; bu yap\u0131tlar bir bak\u0131ma mitolojik d\u00fcnyay\u0131 akla uydurma ve do\u011fal\/insani olaylar\u0131 y\u00f6netti\u011fi d\u00fc\u015f\u00fcn\u00fclen varl\u0131klar\u0131n k\u00f6kenini a\u00e7\u0131klama giri\u015fimidir. Bu nedenle s\u00f6z konusu yap\u0131tlar, mitoloji ile felsefe aras\u0131nda, bir \u2018ge\u00e7i\u015f formu\u2019 olarak g\u00f6r\u00fclebilir.<\/p>\n

Antik Yunan\u2019da do\u011fa felsefesinin do\u011fu\u015fu, evrenin k\u00f6keni, do\u011fas\u0131 ve i\u00e7erdi\u011fi s\u00fcre\u00e7lerle ilgili sorunlara mitolojinin getirdi\u011fi \u00e7\u00f6z\u00fcmlerin bilin\u00e7li olarak terk edilmesinin bir \u00fcr\u00fcn\u00fcd\u00fcr. Bug\u00fcn de ge\u00e7erli olan bu yakla\u015f\u0131ma g\u00f6re do\u011fal olaylar\u0131n nedeni, tanr\u0131sal varl\u0131klarda de\u011fil, do\u011fal d\u00fcnyan\u0131n i\u00e7inde aranmal\u0131d\u0131r. Ayr\u0131ca g\u00f6r\u00fcn\u00fcr d\u00fcnyan\u0131n alt\u0131nda akla uygun\/anla\u015f\u0131l\u0131r bir d\u00fczen bulunur ve insan akl\u0131 bu d\u00fczeni anlamada yeterlidir.<\/p>\n

Dipnotlar<\/strong><\/p>\n

1) \u2018Ak\u0131ll\u0131<\/em> bir hayvan olarak insan\u2019 soyutlamas\u0131, e\u011fer bir tarihi oldu\u011fu unutulursa,\u00a0 yan\u0131lt\u0131c\u0131 olabilir. Modern ak\u0131l kavram\u0131 a\u00e7\u0131s\u0131ndan \u00e7\u0131lg\u0131nca<\/em> g\u00f6r\u00fcnen b\u00fcy\u00fc asl\u0131nda \u2018k\u00fclt\u00fcr\u2019, \u2018din\u2019, \u2018teknik\u2019, \u2018bilim\u2019 ve \u2018sanat\u2019a b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kaynakl\u0131k eden, insan akl\u0131n\u0131n ilk g\u00f6r\u00fcnt\u00fcs\u00fc<\/em>d\u00fcr.<\/p>\n

2) G\u00fcn\u00fcm\u00fczde \u201chavadan sudan s\u00f6z etmek\u201d art\u0131k \u201c\u00f6nemsiz \u015feylerden s\u00f6z etmek\u201d anlam\u0131na gelse de antik halklar i\u00e7in durum tam tersidir.<\/p>\n

3) Babillilerin S\u00fcmerlerin geleneksel yarat\u0131l\u0131\u015f mitoslar\u0131n\u0131 yeniden yorumlamalar\u0131yla olu\u015fan Enuma Eli\u015f<\/em>\u2019in bi\u00e7im ve i\u00e7erik a\u00e7\u0131s\u0131ndan analizi, \u00f6yk\u00fcn\u00fcn M\u00d6 1900\u2019lere kadar gidebilece\u011fini g\u00f6stermektedir.<\/p>\n

4) Enuma<\/em> Eli\u015f<\/em>\u2019te eski anaerkil d\u00fczenin izleri g\u00f6r\u00fcl\u00fcr. Eskisinin y\u0131k\u0131nt\u0131lar\u0131 \u00fczerine kurulan Marduk\u2019un d\u00fczeni, ataerkil bir dinin, kad\u0131nlar\u0131n egemen oldu\u011fu anaerkil bir din \u00fczerindeki zaferine i\u015faret eder.<\/p>\n

5) Asl\u0131nda biz modernler bu adland\u0131rmaya yabanc\u0131 de\u011filiz. \u00c7\u00fcnk\u00fc halen kullanmakta oldu\u011fumuz gezegen s\u00f6zc\u00fc\u011f\u00fc Yunanca \u201cgezgin\u201d anlam\u0131na gelen \u201cplanetes\u201dden gelir.<\/p>\n

6) Bu gizemli yol daha sonra \u201czodyak\u201d olarak adland\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

7) Polos<\/em>\u2019u kullanarak g\u00fcne\u015fin g\u00fcnl\u00fck y\u00f6r\u00fcngesini, g\u00fcnd\u00f6n\u00fcm\u00fc ve d\u00f6nence zamanlar\u0131n\u0131 sapt\u0131yor, gnomon<\/em>\u2019u kullanarak g\u00fcn\u00fcn ve y\u0131l\u0131n belirli zamanlar\u0131n\u0131 belirliyorlard\u0131.<\/p>\n

8) Geometrik-kinematik modeller, g\u00f6kcisimlerinin g\u00f6zlenen farkl\u0131 devinimlerini birbirine ba\u011fl\u0131 ve bir b\u00fct\u00fcn olarak g\u00f6steren sistemlerdir. Bu modeller ilk kez Yunanl\u0131 astronomlar taraf\u0131ndan geli\u015ftirilmi\u015ftir.<\/p>\n

9) G\u00fcne\u015f\u2019in \u00fc\u00e7 hali s\u00f6z konusudur: Khepri, do\u011fan g\u00fcne\u015f; Ra, tepedeki g\u00fcne\u015f ve Atum, batan g\u00fcne\u015f.<\/p>\n

10) Kuzey kutbuna yak\u0131nl\u0131\u011f\u0131 nedeniyle hi\u00e7 do\u011fmayan ve hi\u00e7 batmayan y\u0131ld\u0131zlar.<\/p>\n

11) Yeralt\u0131nda ya\u015fayan ve \u00f6l\u00fcmc\u00fcl g\u00fc\u00e7lerini Ra\u2019ya y\u00f6neltmi\u015f olan y\u0131lan-tanr\u0131 Apophis kaosun ilksel g\u00fc\u00e7lerinin simgesidir.<\/p>\n

12) Yarat\u0131l\u0131\u015f (genesis) Eski Ahit<\/em>\u2019in ilk be\u015f kitab\u0131n\u0131 kapsayan Tevrat<\/em>\u2019\u0131n ilk kitab\u0131d\u0131r. Bu kitapta evrenin ortaya \u00e7\u0131k\u0131\u015f\u0131, insan\u0131n yarat\u0131l\u0131\u015f\u0131 ve \u0130srail\u2019in kurulu\u015fu anlat\u0131l\u0131r.<\/p>\n

13) Bkz http:\/\/www.kuranmeali.org\/11\/hud_suresi\/7.ayet\/kurani_kerim_mealleri.aspx (eri\u015fim 12.08.2014)<\/p>\n

14) Campbell bu ba\u011flamda bir \u00e7ocu\u011fun Jean Piaget\u2019e, \u201ce\u011fer s\u00f6zc\u00fckler olmasayd\u0131 \u00e7ok k\u00f6t\u00fc olurdu. Hi\u00e7 bir \u015fey yapamazd\u0131n\u0131z. \u015eeyler nas\u0131l yap\u0131labilirdi?\u201d dedi\u011fini aktar\u0131r.<\/p>\n

15) Kozmogoni evrenin<\/em> k\u00f6kenin<\/em> ara\u015ft\u0131r\u0131lmas\u0131, kozmoloji bir b\u00fct\u00fcn olarak evrenin<\/em> yap\u0131s\u0131n\u0131n<\/em> bir imgede \u00f6zetlenmesidir.<\/p>\n

Kaynaklar<\/strong><\/p>\n

1) Banon, Patrick (2012) Dinleri Tan\u0131mak ve Anlamak,<\/em> \u00e7ev. Tuvana G\u00fclcan, \u0130stanbul: \u0130leti\u015fim Yay\u0131nlar\u0131.<\/p>\n

2) Burnet, John (2011) Miletus Okulu Erken Yunan Felsefesi<\/em>\u20141, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130stanbul: \u0130dea Yay\u0131nevi.<\/p>\n

3) Campbell, Joseph (1995) Bat\u0131 Mitolojisi<\/em>, \u00e7ev. Kudret Emiro\u011flu, Ankara: \u0130mge Kitabevi.<\/p>\n

4) Campbell, Joseph (1993) Do\u011fu Mitolojisi<\/em>, \u00e7ev. Kudret Emiro\u011flu, Ankara: \u0130mge Kitabevi.<\/p>\n

5) Daniels, Mark (2014) Bir Nefeste D\u00fcnya Mitolojisi<\/em>, \u00e7ev. P\u0131nar \u00dcstel, \u0130stanbul: Maya Kitap.<\/p>\n

6) Eliade, Mircea (2003) Dinsel \u0130nan\u00e7lar ve D\u00fc\u015f\u00fcnceler Tarihi \/ Cilt 1<\/em>, \u00e7ev. Ali Berktay, \u0130stanbul: Kabalc\u0131 Yay\u0131nevi.<\/p>\n

7) Fara, Patricia (2012) Bilim: D\u00f6rt Bin Y\u0131ll\u0131k Bir Tarih<\/em>, \u00e7ev. Aysun Babacan, \u0130stanbul, Metis Yay\u0131nlar\u0131.<\/p>\n

8) Hart, George\u00a0 (2005) The Routledge Dictionary of Egyptian Gods and Goddesses<\/em>, Second edition, New York: Routledge.<\/p>\n

9) Hook, Samuel Henry (1993) Ortado\u011fu Mitolojisi<\/em>, \u00e7ev. Alaeddin \u015eenel, Ankara: \u0130mge Kitabevi Yay\u0131nlar\u0131.<\/p>\n

10) Koestler, Arthur (2013) Uyurgezerler: \u0130nsan\u0131n De\u011fi\u015fen Evren G\u00f6r\u00fc\u015f\u00fcn\u00fcn Bir Tarihi,<\/em> \u00e7ev. Ekrem Berkay Ers\u00f6z, Ankara: Phoenix Yay\u0131nevi.<\/p>\n

11) Kragh, Helge S. (2007) Conceptions of Cosmos: From Myths to the Accelerating Universe: A History of Cosmology,<\/em> New York: Oxford University Press Inc.<\/p>\n

12) Leeming, David A. (2010) Creation Myths of the World<\/em>, California, ABC-CLIO, LLC<\/p>\n

13) McClellan III, James E. ve Dorn, Harold (2008) D\u00fcnya Tarihinde Bilim ve Teknoloji<\/em>, \u00e7ev. Haydar Yal\u00e7\u0131n, Ankara: Arkada\u015f Yay\u0131nevi.<\/p>\n

14) Peker, H. (2009) \u201cEski M\u0131s\u0131r Mitolojisi\u2019nden \u00d6rnekler (Yarad\u0131l\u0131\u015f Mitoslar\u0131 ve Tanr\u0131lar)\u201d, NAVlSALVlA 2006<\/em> i\u00e7inde, Istanbul, 22-28.<\/p>\n

15) Ronan, Colin A. (2003) Bilim Tarihi<\/em>, \u00e7ev. Ekmeleddin \u0130hsano\u011flu ve Feza G\u00fcnergun, Ankara: T\u00dcB\u0130TAK Kitaplar\u0131.<\/p>\n

16) Rosenberg, Donna (2003) D\u00fcnya Mitolojisi B\u00fcy\u00fck Destan ve S\u00f6ylenceler Antolojisi<\/em>, \u00e7ev. Koray Akten vd., Ankara: \u0130mge Kitabevi.<\/p>\n

17) Segal, Robert A. (2012) Mit<\/em>, \u00e7ev. Nursu \u00d6rge, Ankara: Dost Kitabevi Yay\u0131nlar\u0131.<\/p>\n

18) Unat, Yavuz (2001) \u0130lk\u00e7a\u011flardan G\u00fcn\u00fcm\u00fcze Astronomi Tarihi<\/em>, Ankara: Nobel Yay\u0131n Da\u011f\u0131t\u0131m.<\/p>\n

19) Vigoureux, Jean-Marie (2008) Newton\u2019un Elmalar\u0131<\/em>, \u00e7ev. Nedim Demirba\u015f, \u0130stanbul: Alk\u0131m Yay\u0131nevi.<\/p>\n

20) Watson, Peter (2014) Fikirler Tarihi – Ate\u015ften Freud\u2019a<\/em>, \u00e7ev. Kemal Atakay, Nurettin Elh\u00fcseyni, Kaya Gen\u00e7, Bar\u0131\u015f Pala, Bahar T\u0131rnak\u00e7\u0131, \u0130stanbul: Yap\u0131 Kredi Yay\u0131nlar\u0131.<\/p>\n

21) Kutsal Metin: Kitab\u0131 Mukaddes<\/em> (1985) \u0130stanbul: Kitab\u0131 Mukaddes \u015eirketi yay\u0131n\u0131.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u2018Mitolojik d\u00fc\u015f\u00fcnme\u2019 \u00f6ylesine temeldir ki, tarihsel olarak mitos olmadan dinin olamayaca\u011f\u0131 ama din olmadan mitosun olabilece\u011fi g\u00f6r\u00fcl\u00fcr. \u0130lk kez Antik Yunan\u2019da do\u011fa felsefesinin do\u011fu\u015fu, evrenin k\u00f6keni, do\u011fas\u0131 ve i\u00e7erdi\u011fi s\u00fcre\u00e7lerle ilgili sorunlara mitolojinin getirdi\u011fi \u00e7\u00f6z\u00fcmlerin bilin\u00e7li olarak terk edilmesinin bir \u00fcr\u00fcn\u00fcd\u00fcr. Bug\u00fcn de ge\u00e7erli olan bu yakla\u015f\u0131ma g\u00f6re do\u011fal olaylar\u0131n nedeni, tanr\u0131sal varl\u0131klarda de\u011fil, do\u011fal […]<\/p>\n","protected":false},"author":591,"featured_media":12211,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[164,224],"tags":[599,657,324],"class_list":["post-12210","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-127-sayi","category-din-ve-dinler-tarihi","tag-dinler-tarihi","tag-evren","tag-kozmoloji"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t