{"id":16832,"date":"2015-11-01T16:32:55","date_gmt":"2015-11-01T13:32:55","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=16832"},"modified":"2018-01-16T17:18:37","modified_gmt":"2018-01-16T14:18:37","slug":"gilgamis-destaninin-yeni-bulunan-dizeleri-ne-anlatiyor-sedir-ormanina-donus","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/11\/01\/gilgamis-destaninin-yeni-bulunan-dizeleri-ne-anlatiyor-sedir-ormanina-donus","title":{"rendered":"G\u0131lgam\u0131\u015f Destan\u0131\u2019n\u0131n yeni bulunan dizeleri ne anlat\u0131yor? Sedir Orman\u0131\u2019na d\u00f6n\u00fc\u015f"},"content":{"rendered":"

Yeni tablet, daha \u00f6nce bulunan par\u00e7alardaki metinlerin s\u0131raya konulmas\u0131n\u0131 ve aralar\u0131ndaki bo\u015fluklar\u0131n doldurulmas\u0131n\u0131 sa\u011fl\u0131yor. Daha \u00f6nce ortaya konandan neredeyse 20 sat\u0131r daha uzun bir metin ortaya \u00e7\u0131kar\u0131yor. En ilgin\u00e7 katk\u0131, Babil \u00f6yk\u00fcsel \u015fiiri i\u00e7in az \u00f6rne\u011fi bulunan, ilginin manzaraya odakland\u0131\u011f\u0131 Sedir Orman\u0131\u2019n\u0131n tasvirinin devam etti\u011fi b\u00f6l\u00fcmler.<\/em><\/p>\n

Sunu\u015f<\/strong><\/p>\n

Okuyaca\u011f\u0131n\u0131z makale, G\u0131lgam\u0131\u015f Destan\u0131\u2019n\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fc i\u00e7eren yeni tableti inceleyip tan\u0131mlayan Faruk Al-Rawi ve tablet \u00fczerinde birlikte \u00e7al\u0131\u015ft\u0131\u011f\u0131 A. R. George taraf\u0131ndan yaz\u0131lm\u0131\u015ft\u0131r. Makalenin orijinal ba\u015fl\u0131\u011f\u0131 \u201cBack to the Cedar Forest: The Beginning and of Tablet V of the Standart Babylonian Epic of G\u0131lgames\u201dtir (JCS<\/em>, 66(2014)). Makalenin G\u0131lgam\u0131\u015f Destan\u0131\u2019n\u0131 i\u00e7eren daha \u00f6nce bulunmu\u015f tabletler ve yeni tablete ili\u015fkin teknik a\u00e7\u0131klamalar\u0131 i\u00e7eren b\u00f6l\u00fcmlerini \u00e7\u0131kard\u0131k. Yeni tabletin i\u00e7eri\u011fini ve eskileri hangi noktalarda geni\u015fletti\u011fini a\u00e7\u0131klayan b\u00f6l\u00fcm\u00fc sunuyoruz. Ayr\u0131ca yeni bulunan dizeleri \u0130ngilizce yaz\u0131mdan T\u00fcrk\u00e7ele\u015ftirdik. Gerek (\u00f6zellikle tablet metnini) T\u00fcrk\u00e7ele\u015ftirirken gerekse orijinal makaleden sunaca\u011f\u0131m\u0131z b\u00f6l\u00fcmleri derlerken, olabildi\u011fince titiz \u00e7al\u0131\u015fmaya dikkat etmemize kar\u015f\u0131n, hatalar yapm\u0131\u015f olabiliriz. Orijinal makaleye de ula\u015f\u0131p inceleyebilecek okurlar\u0131m\u0131z, uyar\u0131lar\u0131n\u0131 ve d\u00fczeltmelerini iletirlerse seviniriz.<\/p><\/blockquote>\n

Standart Babil G\u0131lgam\u0131\u015f Destan\u0131\u2019n\u0131n be\u015finci tableti, G\u0131lgam\u0131\u015f ve Enkidu\u2019nun, Sedir Orman\u0131\u2019n\u0131n muhaf\u0131z\u0131 Humbaba ile kar\u015f\u0131la\u015fma \u00f6yk\u00fcs\u00fcn\u00fc anlat\u0131r: \u0130ki kahraman\u0131n nas\u0131l onun diyar\u0131na girdi\u011fini, onu nas\u0131l esir ald\u0131klar\u0131n\u0131, a\u011fa\u00e7lar\u0131n\u0131 nas\u0131l ya\u011fmalad\u0131klar\u0131n\u0131 ve nas\u0131l kafas\u0131n\u0131 bir ganimet olarak yanlar\u0131na al\u0131p eve d\u00f6nd\u00fcklerini\u2026 Tablet, biri Ninova\u2019dan bir neo-Asuri, di\u011feri Uruk\u2019tan bir ge\u00e7 Babil olmak \u00fczere, iki elyazmas\u0131 taraf\u0131ndan g\u00fc\u00e7l\u00fc bir \u015fekilde temsil edilir. Bunlara s\u0131rayla MS H ve MS dd sembolleri verilmi\u015ftir. Her ikisi de Tablet V\u2019in el yazmalar\u0131 olarak kabul edilir, \u00e7\u00fcnk\u00fc ikisi de Tablet VI\u2019de oldu\u011fu gibi kolofonlar taraf\u0131ndan tan\u0131mlanan \u015fiirin bir par\u00e7as\u0131 olan \u201cimsi malesu ubbiba tillesu<\/em>\u201d dizesini ba\u015fl\u0131k olarak i\u00e7erirler, ve MS dd\u2019nin kendi kolofonu kendisini Tablet V olarak tan\u0131mlar.<\/p>\n

\u0130ki elyazmas\u0131n\u0131n ba\u015flang\u0131\u00e7lar\u0131 farkl\u0131d\u0131r. MS H\u2019\u0131n ba\u015flang\u0131\u00e7 c\u00fcmlesi -okudu\u011fumuz \u015fekliyle-izzizuma inappatu qista<\/em> iken MS dd\u2019ninki Humbaba pasu ipusma iqabbi izakkara ana Gilgames<\/em>\u2019tir. Buna uygun bir \u015fekilde Ninova\u2019dan MS H\u2019\u0131n, Uruk\u2019tan MS dd\u2019nin, biri Asur di\u011feri Uruk veya b\u00fct\u00fcn Babil\u2019den olmak \u00fczere iki farkl\u0131 yaz\u0131m gelene\u011fini temsil etti\u011fi \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Irak K\u00fcrdistan B\u00f6lgesel Y\u00f6netimi s\u0131n\u0131rlar\u0131 i\u00e7erisindeki S\u00fcleymaniye\u2019den Faruk Al-Rawi taraf\u0131ndan 2011\u2019de tan\u0131mlanan bir tablet, neo-Babil olmas\u0131na ra\u011fmen Asur MS H ile ayn\u0131 c\u00fcmleyle ba\u015flad\u0131\u011f\u0131 i\u00e7in bu iddiay\u0131 yanl\u0131\u015flam\u0131\u015ft\u0131r.<\/p>\n

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G\u0131lgam\u0131\u015f ve Enkidu\u2019nun Humbaba\u2019y\u0131 \u00f6ld\u00fcr\u00fc\u015f\u00fcn\u00fc betimleyen bir di\u011fer kabartma.<\/figcaption><\/figure>\n

Yeni tabletin i\u00e7eri\u011fi<\/strong><\/p>\n

Burada sunulan yeni tablet iyi ve narin bir neo-Babil el taraf\u0131ndan yaz\u0131lm\u0131\u015f, Standart Babil G\u0131lgam\u0131\u015f Destan\u0131\u2019n\u0131n Tablet V\u2019inin bir kopyas\u0131n\u0131n sol yar\u0131s\u0131d\u0131r. 2011\u2019de G\u00fcney Irak\u2019ta bulunan tarzdaki di\u011fer Babil antik eserleriyle birlikte K\u00fcrdistan B\u00f6lgesel Y\u00f6netimi kontrol\u00fcndeki S\u00fcleymaniye M\u00fczesi taraf\u0131ndan elde edilmi\u015ftir, bu nedenle tam olarak nereden bulundu\u011fu bilinmemektedir. Metnin kendisi ve elde edilme \u015fartlar\u0131 bir Babil kaz\u0131 yerinden \u00e7\u0131kar\u0131lm\u0131\u015f olmas\u0131n\u0131n y\u00fcksek ihtimal oldu\u011funu g\u00f6stermektedir. Tablet 11.0 (uzunluk) x 9.5 (en) x 3.0 (kal\u0131nl\u0131k) cm ebatlar\u0131ndad\u0131r ve \u015fu anda S\u00fcleymaniye M\u00fczesi\u2019nde T.1447 numaras\u0131na sahiptir.<\/p>\n

Tablet Kas\u0131m 2011\u2019de A. R. George ile h\u0131zla foto\u011fraflar\u0131, ilk okumay\u0131 ve el kopyas\u0131n\u0131 payla\u015fan Faruk Al-Rawi taraf\u0131ndan tan\u0131mlanm\u0131\u015ft\u0131r. Bu makale Kas\u0131m 2012\u2019de S\u00fcleymaniye\u2019deki tablet \u00fczerinde ger\u00e7ekle\u015fen ortak \u00e7al\u0131\u015fmayla en y\u00fcksek noktas\u0131na ula\u015fan bir i\u015fbirli\u011finin meyvesidir. 5 g\u00fcnden fazla tableti okuduk, kopya ve transliterasyonu d\u00fczelttik ve yeni foto\u011fraflar \u00e7ektik.<\/p>\n

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Yeni okunan tabletin \u00f6n y\u00fcz\u00fc ve Al-Rawi taraf\u0131ndan yap\u0131lm\u0131\u015f \u00e7izimi.<\/figcaption><\/figure>\n

Yeni tablet (T.1447), daha \u00f6nce bulunan par\u00e7alardaki metinlerin s\u0131raya konulmas\u0131n\u0131 ve aralar\u0131ndaki bo\u015fluklar\u0131n doldurulmas\u0131n\u0131 sa\u011fl\u0131yor. Ayr\u0131ca izzizuma inappatu qista<\/em> c\u00fcmlesiyle ba\u015flayan Tablet V metninin Asur gibi Babil\u2019de de g\u00fcncel olarak bulundu\u011funu g\u00f6steriyor. Tersi (s\u00fctun 5-6), Humbaba pasu ipusma iqabi izakkara ana Gilgames <\/em>ile ba\u015flayan, Uruk\u2019ta ortaya \u00e7\u0131kar\u0131lan MS dd\u2019nin tersinin s\u00fctun 4-6\u2019s\u0131n\u0131n par\u00e7alar\u0131n\u0131 tekrar ediyor. Tablet V\u2019in revize edilmi\u015f yeniden in\u015fas\u0131 daha \u00f6nce ortaya konandan neredeyse 20 sat\u0131r daha uzun bir metin ortaya \u00e7\u0131kar\u0131yor.<\/p>\n

Yeni kaynak taraf\u0131ndan bilgi birikimine yap\u0131lan en ilgin\u00e7 katk\u0131, Babil \u00f6yk\u00fcsel \u015fiiri i\u00e7in az \u00f6rne\u011fi bulunan, ilginin manzaraya odakland\u0131\u011f\u0131 Sedir Orman\u0131\u2019n\u0131n tasvirinin devam etti\u011fi b\u00f6l\u00fcmler. Sedir a\u011fa\u00e7lar\u0131 kokulu \u00f6zsular\u0131n\u0131 \u015felale gibi ak\u0131t\u0131yorlar, uzaklardan getirilen ve ender bulunan sedir \u00f6z\u00fcn\u00fcn Babil\u2019de sahip oldu\u011fu konumdan g\u00fcc\u00fcn\u00fc alan bir mecaz bu. Muhte\u015fem topraklarda egzotik ve pahal\u0131 maddelerin bollu\u011fu genel bir edebi motiftir. Muhtemelen en \u015fa\u015f\u0131rt\u0131c\u0131 olan, Babil edebi hayal g\u00fcc\u00fcnde, sedir orman\u0131n\u0131n, egzotik ve g\u00fcr\u00fclt\u00fcl\u00fc, yo\u011fun bir faunaya sahip oldu\u011funun a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131. Maymunlar\u0131n gevezelikleri, a\u011fustos b\u00f6ce\u011fi korosu ve bir\u00e7ok \u00e7e\u015fit ku\u015fun \u00e7\u0131\u011fl\u0131klar\u0131, orman\u0131n bek\u00e7isi Humbaba\u2019y\u0131 g\u00fcnl\u00fck olarak e\u011flendiren bir senfoni (ya da kakafoni) yarat\u0131yor. Pasaj, Hitit versiyonunun G\u0131lgam\u0131\u015f ve Enkidu\u2019nun Sedir Orman\u0131\u2019na var\u0131\u015f\u0131n\u0131 tasvir edi\u015findeki \u201cm\u00fczisyenler gibi\u201d tasvirine bir ba\u011flam sa\u011fl\u0131yor. Humbaba\u2019n\u0131n orman orkestras\u0131 antik Yak\u0131n Do\u011fu sanat\u0131nda bulunan, \u201censtr\u00fcman \u00e7alan hayvan\u201d tasvirlerini hat\u0131rlat\u0131yor. Humbaba barbar bir dev olarak de\u011fil, saraydaki egzotik m\u00fczisyenlerden olu\u015fan bir grup taraf\u0131ndan \u00e7al\u0131nan daha egzotik \u00e7e\u015fitten m\u00fcziklerle Babil krallar\u0131 tarz\u0131nda e\u011flenen yabanc\u0131 krallara benzer \u015fekilde ortaya \u00e7\u0131k\u0131yor.<\/p>\n

Bir ba\u015fka pasaj (61-72), sadece yar\u0131m sat\u0131rlar i\u00e7erse de, \u00f6nceki tabletlerde de yer alan Enkidu\u2019nun Humbaba ile gen\u00e7li\u011finde zaman ge\u00e7irdi\u011fini teyit etmi\u015f gibi g\u00f6r\u00fcn\u00fcyor. Davetsiz misafirlerin arazisindeki varl\u0131\u011f\u0131n\u0131n fark\u0131nda olan Humbaba, Enkidu\u2019nun eve d\u00f6nm\u00fc\u015f olabilece\u011fini tahmin etmi\u015f ve belki de yeniden bir araya gelme d\u00fc\u015f\u00fcncesi nedeniyle heyecanlanm\u0131\u015f gibi g\u00f6r\u00fcn\u00fcyor. E\u011fer bu par\u00e7a par\u00e7a b\u00f6l\u00fcmleri daha \u00f6nceki hayatlar\u0131na yumu\u015fak bir referans olarak okumak do\u011fruysa, Humbaba\u2019n\u0131n, kendisiyle birlikte d\u00fc\u015fman bir yabanc\u0131y\u0131, kral G\u0131lgam\u0131\u015f\u2019\u0131 getiren Enkidu taraf\u0131ndan daha sonra u\u011frad\u0131\u011f\u0131 ihanet daha dokunakl\u0131 hale geliyor.<\/p>\n

Kahraman\u0131n Humbaba\u2019y\u0131 katledi\u015finin sonras\u0131 art\u0131k daha iyi elde edilmi\u015f durumda (300-308). Daha \u00f6nce elde olan metin, G\u0131lgam\u0131\u015f ve Enkidu\u2019nun Humbaba\u2019y\u0131 \u00f6ld\u00fcrmeden \u00f6nce bile, yapt\u0131klar\u0131n\u0131n esas olarak tanr\u0131 Enlil ve d\u00fcnyay\u0131 y\u00f6neten kozmik g\u00fc\u00e7leri k\u0131zd\u0131rabilece\u011fini bildiklerini a\u00e7\u0131k\u00e7a g\u00f6stermi\u015fti. Olaydan sonraki tepkileri, \u015fimdi Enkidu pi\u015fmanl\u0131kla [ana] tusar nistakan qista<\/em> \u201corman\u0131 \u00e7\u00f6le \u00e7evirdik\u201d dedi\u011finde, su\u00e7lu bir bilincin ipucuyla \u00e7\u0131nl\u0131yor. Tanr\u0131lar\u0131 k\u0131zd\u0131rmaktan duyulan korku, \u00e7a\u011fda\u015f okuyucuya, ekolojik bir pi\u015fmanl\u0131kla birle\u015fmi\u015f gibi g\u00f6z\u00fck\u00fcr. Enkidu eve d\u00f6nd\u00fcklerinde Enlil\u2019in soraca\u011f\u0131 k\u0131zg\u0131n sorular\u0131 d\u00fc\u015f\u00fcnmeye devam ediyor: minu uzzakunuma tarahhi\u015fa qista <\/em>\u201cbu gazab\u0131n\u0131z neydi de orman\u0131 ayaklar alt\u0131nda \u00e7i\u011fnediniz?\u201d. K\u0131zg\u0131n tanr\u0131lar temas\u0131 i\u00e7in, bir ara\u015ft\u0131rmac\u0131n\u0131n deyimiyle, hem orman\u0131n koruyucusu \u201cdev\u201d, hem de Enlil\u2019in hizmet\u00e7isi olarak temsil etti\u011fi \u201c\u00e7ift do\u011fa\u201ds\u0131ndan \u00f6t\u00fcr\u00fc, Humbaba\u2019ya dair hem S\u00fcmer hem Akad \u015fiirlerinde ahlaki bir belirsizlik vard\u0131r. Enkidu\u2019nun bu yeni ke\u015ffedilen konu\u015fmas\u0131, Humbaba ve a\u011fa\u00e7lar\u0131n\u0131n yok edilmesinin ahlaken yanl\u0131\u015f oldu\u011fu y\u00f6n\u00fcnde bir izlenim ekler.<\/p>\n

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G\u0131lgam\u0131\u015f ve Enkidu, kendilerini durdurmas\u0131 i\u00e7in g\u00f6klerin tanr\u0131s\u0131 Anu taraf\u0131ndan g\u00f6nderilen Taurus (Bull of Heaven) ile sava\u015f\u0131rken.<\/figcaption><\/figure>\n

\u0130kilinin su\u00e7lar\u0131n\u0131n tek \u015fahidini, \u201cHumbaba\u2019n\u0131n yedi o\u011flunu\u201d h\u0131zl\u0131ca \u00f6ld\u00fcrmeleri \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. \u201cYedi o\u011ful\u201d, antik Mezopotomya\u2019da, en fazla Enmesarra mitolojisinde ortaya \u00e7\u0131kan, verimli bir motiftir. Enmesarra, isyan\u0131, kendisini ve yedi \u00e7ocu\u011funu \u00f6ld\u00fcren daha gen\u00e7 bir tanr\u0131 (Ninurta, daha sonra Marduk) taraf\u0131ndan bast\u0131r\u0131lan bir tanr\u0131 atas\u0131yd\u0131. G\u0131lgam\u0131\u015f\u2019ta bu motif, eski bir Babil metin par\u00e7as\u0131nda, ormanda sahiplerinin yakalanmas\u0131ndan sonra ko\u015far halde b\u0131rak\u0131lan, bu \u015fiir haricinde yedi melemmu<\/em> \u201caura\u201d, yedi pulhatu<\/em> \u201cter\u00f6r\u201d ya da namrirru<\/em> \u201c\u0131\u015f\u0131nlar\u201d olarak bilinen g\u00fc\u00e7leri ki\u015file\u015ftirir. Sadece burada bu do\u011fa\u00fcst\u00fc g\u00fc\u00e7ler Humbaba\u2019n\u0131n \u201co\u011fullar\u0131\u201d (maresu<\/em>) olarak adland\u0131r\u0131l\u0131r.<\/p>\n

Yedi o\u011fullar motifinin G\u0131lgam\u0131\u015f\u2019\u0131n Humbaba ile sava\u015f\u0131 b\u00f6l\u00fcm\u00fcnde kullan\u0131lmas\u0131, Enmesarra mitinin bilgisiyle birlikte okumay\u0131 te\u015fvik eder ve \u00f6yk\u00fcye mitolojik bir parlakl\u0131k sa\u011flar. Bu kar\u015f\u0131la\u015ft\u0131rma bir alt metni a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r: insanl\u0131\u011fa faydal\u0131 yeni bir d\u00fcnya d\u00fczenini olu\u015ftururken, sayg\u0131de\u011fer bir kurban ve yedi o\u011flunda ki\u015file\u015ftirilen eski d\u00fczen la\u011fvedilmelidir. Humbaba\u2019n\u0131n, masum bir kurban de\u011fil, ortak iyilik ad\u0131na yok edilmesi gereken \u015feytani olmas\u0131 \u015fiirin di\u011fer b\u00f6l\u00fcmlerini de ayd\u0131nlat\u0131r (mimma lemnu sa tazerru uhallaq ina mati <\/em>\u201cnefret etti\u011fin o \u015feytani \u015feyi, topra\u011f\u0131ndan yok edecek\u201d). Bu Enkidu\u2019nun bir \u00f6nceki konu\u015fmas\u0131nda ortaya at\u0131lan fikrin, iki kahraman\u0131n Humbaba\u2019y\u0131 \u00f6ld\u00fcrerek yanl\u0131\u015f yapt\u0131\u011f\u0131n\u0131n tersini ifade ediyor.<\/p>\n

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Yeni okunan tabletin \u00f6n y\u00fcz\u00fc ve Al-Rawi taraf\u0131ndan yap\u0131lm\u0131\u015f \u00e7izimi.<\/figcaption><\/figure>\n

Birka\u00e7 sat\u0131rda Humbaba masum bir kurbandan \u015feytani bir ter\u00f6r yarat\u0131c\u0131s\u0131na d\u00f6n\u00fc\u015f\u00fcyor. Burada psikolojik bir anlay\u0131\u015f var: su\u00e7lu taraf\u0131n d\u00fc\u015f\u00fcncelerinin de\u011fi\u015fimine kar\u015f\u0131l\u0131k gelmek \u00fczere, katil kurban\u0131n\u0131n \u00f6l\u00fcm\u00fc hak etti\u011fini d\u00fc\u015f\u00fcnerek yapt\u0131\u011f\u0131n\u0131 hakl\u0131 g\u00f6steriyor. Enkidu\u2019nun konu\u015fmas\u0131 ve hemen ard\u0131ndan gelen sat\u0131r, b\u00f6ylelikle \u015fairin insan bilincinin keskin bir g\u00f6zlemcisi oldu\u011funu g\u00f6steriyor.<\/p>\n

Yeni bulunan tabletteki dizeler<\/strong><\/p>\n

(1) Ormana g\u00f6zlerini dikip bakt\u0131lar<\/p>\n

(2) Sedirlerin y\u00fcksekli\u011fine \u015fa\u015ft\u0131lar<\/p>\n

(3) Ormana girilen yola \u015fa\u015ft\u0131lar<\/p>\n

(4) Humbaba\u2019n\u0131n geldi\u011fi ve gitti\u011fi yerde bir ayak izi vard\u0131<\/p>\n

(5) Yollar iyi bir durumdayd\u0131 ve yol g\u00fczel yap\u0131lm\u0131\u015ft\u0131<\/p>\n

(6) Onlar Sedir Da\u011f\u0131n\u0131 g\u00f6r\u00fcyor<\/p>\n

(7) Tanr\u0131lar\u0131n oturdu\u011fu yeri, tanr\u0131\u00e7alar\u0131n<\/p>\n

(8) Bu da\u011f\u0131n \u00f6n\u00fcnde bir sedir a\u011fac\u0131 vard\u0131<\/p>\n

(9) Bu, pek g\u00fcrd\u00fc; g\u00f6lgesi \u00e7ok ho\u015ftu, sevin\u00e7le doluydu<\/p>\n

(10) \u00c7al\u0131lar birbirine girmi\u015fti, orman kal\u0131n bir kubbeydi<\/p>\n

(11) Sedir a\u011fa\u00e7lar\u0131 ve ballukku a\u011fa\u00e7lar\u0131 o kadar (birbirine girmi\u015fti), girmeye yol yoktu<\/p>\n

(12) Bir k\u00fcme sedir a\u011fac\u0131n\u0131n her yan\u0131nda filizler<\/p>\n

(13) Selviler k\u00fcmenin \u00fc\u00e7te ikisi<\/p>\n

(14) Sedir a\u011fac\u0131 60 k\u00fcbit y\u00fcksekli\u011finde re\u00e7ine ile kabuk ba\u011flam\u0131\u015ft\u0131<\/p>\n

(15) Re\u00e7ine d\u0131\u015far\u0131 s\u0131z\u0131p, ya\u011fmur gibi \u00e7iseliyordu<\/p>\n

(16) Vadilerde (serbest\u00e7e akarak?) uzakla\u015f\u0131r<\/p>\n

(17) B\u00fct\u00fcn orman\u0131n i\u00e7inden bir ku\u015f \u015fark\u0131 s\u00f6ylemeye ba\u015flar<\/p>\n

(18) Bir ba\u015fkas\u0131 cevap verirdi, sabit bir g\u00fcr\u00fclt\u00fcyd\u00fc \u00e7\u0131kan ses<\/p>\n

(19) (yaln\u0131z?) bir c\u0131rc\u0131r b\u00f6ce\u011fi \u015fark\u0131 s\u00f6yleyip<\/p>\n

(20) G\u00fcr\u00fclt\u00fc yapan koroyu ba\u015flat\u0131rd\u0131<\/p>\n

(21) Bir tahtal\u0131 (iri bir g\u00fcvercin t\u00fcr\u00fc) inliyor, \u00fcveyik cevap veriyordu<\/p>\n

(22) Leyleklerin \u00e7a\u011fr\u0131s\u0131na, orman seviniyordu<\/p>\n

(23) Kekliklerin \u00e7\u0131\u011fl\u0131\u011f\u0131na, orman bollukla seviniyordu<\/p>\n

(24) (Anne maymunlar) g\u00fcr\u00fclt\u00fcl\u00fc \u015fark\u0131 s\u00f6yler, daha gen\u00e7 maymun \u00e7\u0131\u011fl\u0131k at\u0131yordu<\/p>\n

(25) Bir m\u00fczisyenler ve davulcular (?) (grubu gibi?)<\/p>\n

(26) Humbaba\u2019n\u0131n varl\u0131\u011f\u0131nda her g\u00fcn bir ritim vuruyorlard\u0131<\/p>\n

(27) Sedir orman\u0131 g\u00f6lgesini d\u00fc\u015f\u00fcrd\u00fck\u00e7e<\/p>\n

(28) (Korku) G\u0131lgam\u0131\u015f\u2019\u0131n \u00fczerine d\u00fc\u015ft\u00fc<\/p>\n

(29) (Tutukluk) kollar\u0131n\u0131 s\u0131kt\u0131<\/p>\n

(30) G\u00fc\u00e7s\u00fczl\u00fck bacaklar\u0131n\u0131 ku\u015fatt\u0131<\/p>\n

(31) (Enkidu) konu\u015fmak i\u00e7in a\u011fz\u0131n\u0131 a\u00e7t\u0131<\/p>\n

G\u0131lgam\u0131\u015f\u2019a \u015f\u00f6yle dedi:<\/p>\n

(32) (Haydi gidelim) orman\u0131n ortas\u0131na<\/p>\n

(33) Kavgam\u0131z\u0131n sesini y\u00fckseltelim<\/p>\n

(34) (G\u0131lgam\u0131\u015f) konu\u015fmak i\u00e7in a\u011fz\u0131n\u0131 a\u00e7t\u0131<\/p>\n

Enkidu\u2019ya \u015f\u00f6yle dedi:<\/p>\n

(35) Neden dostum g\u00fc\u00e7s\u00fczler gibi \u00fcrperiyoruz<\/p>\n

(36) Da\u011flarla kar\u015f\u0131 kar\u015f\u0131ya kalanlar gibi<\/p>\n

(37) (\u2026) bizden \u00f6nce?<\/p>\n

(38) (\u2026) \u0131\u015f\u0131\u011f\u0131 g\u00f6recek miyiz?<\/p>\n

Enkidu yan\u0131t verdi:<\/p>\n

(39) Benim (arkada\u015f\u0131m) d\u00f6v\u00fc\u015fte tecr\u00fcbelidir<\/p>\n

(40) Kavgada oland\u0131r, \u00f6l\u00fcm korkusu olmayand\u0131r<\/p>\n

(41) (Kanla) lekelenmi\u015fsin, yani \u00f6l\u00fcmden korkmana gerek yok<\/p>\n

(42) \u00f6fkeli (mum) ve \u00e7\u0131lg\u0131na d\u00f6nen bir dervi\u015f gibi<\/p>\n

(43) (Hayk\u0131r\u0131\u015f\u0131n) davul gibi g\u00fcrlesin<\/p>\n

(44) Tutukluk kollar\u0131n\u0131 b\u0131raks\u0131n ve g\u00fc\u00e7s\u00fczl\u00fck bacaklar\u0131ndan \u00e7\u0131ks\u0131n<\/p>\n

G\u0131lgam\u0131\u015f:<\/p>\n

(45) Beni tut dostum, biz bir b\u00fct\u00fcn gibi (\u2026)<\/p>\n

(46) (B\u0131rak) akl\u0131n kavgada kals\u0131n!<\/p>\n

47-60 aras\u0131 kay\u0131p <\/em><\/p>\n

(61) Humbaba (kendi kendiyle konu\u015fup, bir kelime s\u00f6yledi:)<\/p>\n

(62) Gitmedi (\u2026)<\/p>\n

(63) Gitmedi (\u2026)<\/p>\n

(64) Neden peri\u015fan? (\u2026)<\/p>\n

(65) Neden benim (\u2026)<\/p>\n

(66) (\u2026) i\u00e7in korkuda (?)<\/p>\n

(67) Ger\u00e7ekten de nas\u0131l (?)<\/p>\n

(68) Kendi yata\u011f\u0131mda<\/p>\n

(69) Eminim Enkidu (?)<\/p>\n

(70) \u0130yi niyetle (\u2026)<\/p>\n

(71) E\u011fer bir s\u00f6z (\u2026)<\/p>\n

(72) Enlil (onu\u2026.!) lanetlesin<\/p>\n

(73) Enkidu (konu\u015fmak i\u00e7in) a\u011fz\u0131n\u0131 a\u00e7t\u0131<\/p>\n

(G\u0131lgam\u0131\u015f\u2019a \u015f\u00f6yle dedi:)<\/p>\n

(74) Arkada\u015f\u0131m, Humbaba (\u2026)<\/p>\n

(75) bir arkada\u015f yaln\u0131z ba\u015f\u0131na birdir, ama (iki ikidir!)<\/p>\n

(76) Zay\u0131f olsalar da, iki (\u2026,)<\/p>\n

(77) bir yaln\u0131z ba\u015f\u0131na e\u011fimi t\u0131rmanamasa da, iki (\u2026)<\/p>\n

(78) iki \u00fc\u00e7l\u00fc (\u2026)<\/p>\n

(79) (kolayca kopmayan) \u00fc\u00e7 \u00f6rg\u00fcl\u00fc halat\u0131<\/p>\n

(80) G\u00fc\u00e7l\u00fc bir k\u00f6pek i\u00e7in, iki yavrusu (\u00fcstesinden gelir (?).)<\/p>\n

(81) Tutumun s\u0131k\u0131 olsun (\u2026)<\/p>\n

(82) Dostum, bir okun tahtas\u0131 (\u2026)<\/p>\n

(83) (Yapt\u0131\u011f\u0131n\u2026) seyahat<\/p>\n

(84) Ayr\u0131ld\u0131\u011f\u0131m\u0131zda (\u2026)<\/p>\n

(85) \u2026 kar\u015f\u0131lan\u0131r (\u2026)<\/p>\n

(86) Onun (\u2026) iki (\u2026)<\/p>\n

(87) Dostum, Samas\u2019\u0131n (\u2026) r\u00fczg\u00e2rlar (?) \u00fczerinde<\/p>\n

(88) Onun arkas\u0131 f\u0131rt\u0131na, (\u00f6n\u00fc r\u00fczg\u00e2r)<\/p>\n

(89) (13 r\u00fczgar\u0131n\u0131 verebilece\u011fini) Samas\u2019la konu\u015f<\/p>\n

(90) G\u0131lgam\u0131s kafas\u0131n\u0131 kald\u0131rd\u0131 (Samas\u2019tan \u00f6nce s\u0131zlayarak)<\/p>\n

(91) (g\u00f6zya\u015flar\u0131) g\u00fcne\u015f \u0131\u015f\u0131klar\u0131ndan \u00f6nce akt\u0131<\/p>\n

(92) O g\u00fcn\u00fc (unutma) , O Samas, g\u00fcvenimi sana verdi\u011fimi!<\/p>\n

(93) \u015eimdi yard\u0131m\u0131ma gel ve (\u2026)<\/p>\n

(94) G\u0131lgam\u0131\u015f\u2019\u0131n \u00fczerinde, Uruk\u2019un ortas\u0131ndan bir o\u011ful, (korunman\u0131 giy!)<\/p>\n

(95) Samas ne konu\u015ftu\u011funu duydu<\/p>\n

(96) hemen bir ses (cennetten ona seslendi)<\/p>\n

(97) Korkma, ona kar\u015f\u0131 dur! (Evine) girmemeli<\/p>\n

(98) Korulu\u011fun i\u00e7ine girmemeli, (..)<\/p>\n

(99) Yedi (\u0131\u015f\u0131\u011f\u0131n\u0131n) \u00f6rt\u00fcs\u00fcne kendisini sarmadan<\/p>\n

(100) Birine sar\u0131l\u0131p, alt\u0131s\u0131n\u0131 \u00e7\u0131kard\u0131\u011f\u0131<\/p>\n

(101) Onlar (\u2026)<\/p>\n

(102) \u00f6fkeli vah\u015fi bir bo\u011fa gibi, harekete ge\u00e7meye haz\u0131r<\/p>\n

(103) Bir kez b\u00f6\u011f\u00fcrd\u00fc ve korku dolu bir (b\u00f6\u011f\u00fcrme) ydi.<\/p>\n

104-248 aras\u0131 uzun bir b\u00f6l\u00fcm kay\u0131p <\/em><\/p>\n

(249) Enkidu (a\u011fz\u0131n\u0131 a\u00e7t\u0131 ve G\u0131lgam\u0131\u015f\u2019a s\u00f6yledi:)<\/p>\n

(250) Dostum, (bir ku\u015fu yakala,)<\/p>\n

(251) Ve nereye (gidebilir yumurtadan yeni \u00e7\u0131km\u0131\u015f yavrular\u0131?)<\/p>\n

(252) Humbaba (\u2026)<\/p>\n

(253) Nereye (giderler\u2026?)<\/p>\n

(254) Nereye (gideler\u2026.?)<\/p>\n

(255) (Humbaba Enkidu\u2019nun s\u00f6ylediklerini) duydu<\/p>\n

(256) Humbaba kafas\u0131n\u0131 kald\u0131rd\u0131 (Samas\u2019tan \u00f6nce s\u0131zlanarak,)<\/p>\n

(257) G\u00fcne\u015fin \u0131\u015f\u0131nlar\u0131ndan \u00f6nce (g\u00f6zya\u015flar\u0131 ak\u0131yor)<\/p>\n

(258) \u0130\u00e7eriye girdin, Ey Enkidu<\/p>\n

(259) Bir prens (\u2026) silahlar\u0131n \u00e7arp\u0131\u015fmas\u0131na<\/p>\n

(260) Ancak onun saray\u0131n\u0131n muhaf\u0131z\u0131 i\u00e7in d\u00fc\u015fmanl\u0131klar (…)<\/p>\n

(261) (ondan) \u00f6nce, bir \u00e7oban\u0131n arkas\u0131ndaki koyun gibi oturdun<\/p>\n

(262) Onun ba\u015f\u0131yla i\u015faret vermesini bekleyen biri gibi<\/p>\n

(263) \u015eimdi Enkidu, (benim b\u0131rak\u0131lmam) sana ba\u011fl\u0131 ve (\u2026)<\/p>\n

(264) G\u0131lgam\u0131\u015f\u2019la konu\u015f ba\u011f\u0131\u015flas\u0131n hayat\u0131m\u0131!<\/p>\n

(265) Enkidu konu\u015fmak i\u00e7in a\u011fz\u0131n\u0131 a\u00e7t\u0131, (G\u0131lgam\u0131\u015f\u2019a) dedi<\/p>\n

(266) Dostum, Humbaba, (Sedir) Orman\u0131\u2019n\u0131n muhaf\u0131z\u0131<\/p>\n

(267) Bitir onu, katlet onu, onun g\u00fcc\u00fcyle i\u015fini bitir<\/p>\n

(268) Humbaba, orman\u0131n muhaf\u0131z\u0131: bitir (onu, katlet, g\u00fcc\u00fcyle i\u015fini bitir)<\/p>\n

(269) Enlil, \u00f6nde gelen, bunu \u00f6\u011frenmeden,<\/p>\n

(270) Ve y\u00fcce tanr\u0131lar bize k\u0131zmadan:<\/p>\n

(271) Nippur\u2019daki Enlil, (Larsa\u2026)\u2019daki Samas<\/p>\n

Sonsuz bir (\u2026) kurmadan<\/p>\n

(272) G\u0131lgam\u0131\u015f nas\u0131l katletti (korkun\u00e7(?)) Humbaba\u2019y\u0131!<\/p>\n

(273) Humbaba duydu (\u2026) ve (\u2026)<\/p>\n

(274) Humbaba kald\u0131rd\u0131 (kafas\u0131n\u0131 yukar\u0131, Samas\u2019tan \u00f6nce s\u0131zland\u0131)<\/p>\n

(275) (G\u00fcne\u015fin \u0131\u015f\u0131nlar\u0131)ndan \u00f6nce (g\u00f6zya\u015flar\u0131 ak\u0131yor)<\/p>\n

(276) O Samas<\/p>\n

277-299 aras\u0131 kay\u0131p<\/em><\/p>\n

(300) (\u2026) G\u0131lgam\u0131\u015f (\u2026) orman (?)<\/p>\n

(301) Enlil\u2019in (\u2026 i\u00e7in) katrandan g\u00fczel kokular\u0131 al\u0131yorlard\u0131<\/p>\n

(302) (Enkidu) a\u011fz\u0131n\u0131 konu\u015fmak i\u00e7in a\u00e7t\u0131 ve G\u0131lgam\u0131\u015f\u2019a dedi:<\/p>\n

(303) (Dostum), orman\u0131 \u00e7orak bir topra\u011fa \u00e7evirdik<\/p>\n

(304) Nippur\u2019daki Enlil\u2019e nas\u0131l cevap verece\u011fiz?<\/p>\n

(305) Elinizdeki g\u00fc\u00e7le muhaf\u0131z\u0131 katlettiniz,<\/p>\n

(306) orman\u0131 ayaklar alt\u0131nda ezecek bu \u00f6fkeniz neydi?<\/p>\n

(307) Yedi o\u011flunu katlettikten sonra<\/p>\n

(308) C\u0131rc\u0131r b\u00f6ce\u011fi, \u00e7\u0131\u011fl\u0131k atan\u0131, kas\u0131rgay\u0131, ba\u011f\u0131ran\u0131, kurnaz\u0131,\u2026, f\u0131rt\u0131na-\u015feytan\u0131-<\/p>\n

(309a) \u0130ki maharetlinin el baltalar\u0131n\u0131n her biri kendi eksenindeydi<\/p>\n

(309b) (\u2026) kestikleri<\/p>\n

(310) Vuru\u015flar\u0131n\u0131n yaratt\u0131\u011f\u0131 tala\u015flar \u00fc\u00e7 bu\u00e7uk k\u00fcbit uzunluktayd\u0131<\/p>\n

(311) G\u0131lgam\u0131\u015f a\u011fac\u0131 kesiyordu<\/p>\n

(312) Enkidu en iyi keresteyi ar\u0131yordu<\/p>\n

(313) Enkidu a\u011fz\u0131n\u0131 konu\u015fmak i\u00e7in a\u00e7t\u0131<\/p>\n

Ve G\u0131lgam\u0131\u015f\u2019a dedi:<\/p>\n

(314) Dostum, y\u00fcce bir sedir a\u011fac\u0131n\u0131 kestik,<\/p>\n

(315) Tepesi g\u00f6klerle biti\u015fikti<\/p>\n

(316) bir kap\u0131 yap-boyu alt\u0131 de\u011fnek, eni iki de\u011fnek, kal\u0131nl\u0131\u011f\u0131 bir k\u00fcbit<\/p>\n

(317) dikmesi, \u00fcst ekseni, alt ekseni tek par\u00e7a<\/p>\n

(318) F\u0131rat onu Nippur\u2019daki (Enlil\u2019e) ta\u015f\u0131s\u0131n<\/p>\n

(319) Nippur\u2019un tap\u0131na\u011f\u0131 (buna sevinsin!)<\/p>\n

(320) Dallar (\u2026) sevi a\u011fac\u0131yla birlikte(\u2026)<\/p>\n

(321) bir sal olsunlar, uzans\u0131nlar (\u2026)<\/p>\n

(322) (\u2026) oturan (?) .<\/p>\n

(323) Enkidu at s\u00fcr\u00fcyordu<\/p>\n

(324) ve G\u0131lgam\u0131\u015f yan\u0131 s\u0131ra s\u00fcr\u00fcyordu, Humbaba\u2019n\u0131n kafas\u0131n\u0131 (tutarak?)<\/p><\/blockquote>\n

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

Yeni tablet, daha \u00f6nce bulunan par\u00e7alardaki metinlerin s\u0131raya konulmas\u0131n\u0131 ve aralar\u0131ndaki bo\u015fluklar\u0131n doldurulmas\u0131n\u0131 sa\u011fl\u0131yor. Daha \u00f6nce ortaya konandan neredeyse 20 sat\u0131r daha uzun bir metin ortaya \u00e7\u0131kar\u0131yor. En ilgin\u00e7 katk\u0131, Babil \u00f6yk\u00fcsel \u015fiiri i\u00e7in az \u00f6rne\u011fi bulunan, ilginin manzaraya odakland\u0131\u011f\u0131 Sedir Orman\u0131\u2019n\u0131n tasvirinin devam etti\u011fi b\u00f6l\u00fcmler. Sunu\u015f Okuyaca\u011f\u0131n\u0131z makale, G\u0131lgam\u0131\u015f Destan\u0131\u2019n\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fc i\u00e7eren yeni […]<\/p>\n","protected":false},"author":463,"featured_media":16833,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[178,1464,222],"tags":[2011,2010,230],"class_list":["post-16832","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-141-sayi","category-dosya","category-tarih","tag-destanlar","tag-gilgamis-destani","tag-insanlik-tarihi"],"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