Uygarl\u0131\u011f\u0131n do\u011fdu\u011fu, k\u00fclt\u00fcr\u00fcn, yaz\u0131n\u0131n, bilimin be\u015fi\u011fi olan bu topraklar, ilk s\u0131n\u0131fl\u0131 toplumun ve devletin do\u011fu\u015funa da sahne olmu\u015f. Dolay\u0131s\u0131yla ilk s\u0131n\u0131f m\u00fccadelelerine ve ezilen, s\u00f6m\u00fcr\u00fclen kitlelerin daha iyi bir ya\u015fam i\u00e7in ilk isyanlar\u0131na da… Do\u011fald\u0131r ki, tarihin yaz\u0131l\u0131 bir kayd\u0131n\u0131 tutma al\u0131\u015fkanl\u0131\u011f\u0131n\u0131n pek olmad\u0131\u011f\u0131, oldu\u011fu kadar\u0131yla da kesin olarak egemenlerin tekelinde bulundu\u011fu bir \u00e7a\u011f\u0131n isyanlar\u0131 i\u00e7in, unutulup tarihin sayfalar\u0131na d\u00fc\u015fmeden kaybolup gitmek \u00e7ok olas\u0131 bir kader. Hele de \u00fcst\u00fcnden binlerce y\u0131l ge\u00e7mi\u015fken\u2026 Burada, bug\u00fcne dek gelebilmi\u015f ta\u015f tabletlerin, mezar yaz\u0131tlar\u0131n\u0131n, mitoloji ve kutsal kitaplar\u0131n \u00fcst\u00fcnden bu binlerce y\u0131l\u0131n tozunu silkip, ilk halk isyanlar\u0131n\u0131n izini s\u00fcrmeye \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n
Antik Mezopotamya tarih\u00e7isi Noah Kramer’in “Tarih S\u00fcmer’de ba\u015flar” s\u00f6z\u00fc bo\u015fa s\u00f6ylenmi\u015f de\u011fil. Tarihle birlikte s\u0131n\u0131f m\u00fccadelesi de ba\u015fl\u0131yor ve bir halk ayaklanmas\u0131n\u0131n izlerine ilk rastlad\u0131\u011f\u0131m\u0131z yer de antik Mezopotamya. Uygarl\u0131\u011f\u0131n do\u011fdu\u011fu, k\u00fclt\u00fcr\u00fcn, yaz\u0131n\u0131n, bilimin be\u015fi\u011fi olan bu topraklar, ilk s\u0131n\u0131fl\u0131 toplumun ve devletin do\u011fu\u015funa sahne olmu\u015f. Dolay\u0131s\u0131yla ilk s\u0131n\u0131f m\u00fccadelelerine de\u2026<\/p>\n
Daha \u00f6ncesi de vard\u0131r muhakkak, ama bildi\u011fimiz, kesin ipu\u00e7lar\u0131 bize kadar ula\u015fan ilk halk isyan\u0131na bundan yakla\u015f\u0131k 4500 y\u0131l \u00f6ncesinde, M\u00d6 2380’de rastl\u0131yoruz. Bu, d\u00f6nemin en geli\u015fmi\u015f Mezopotamya \u015fehir devletlerinden Laga\u015f’ta, Urukagina’n\u0131n kral Lugalanda’y\u0131 devirip ba\u015fa ge\u00e7mesidir.<\/p>\n
Peki, bu iktidar de\u011fi\u015fikli\u011finin ard\u0131nda bir halk hareketi oldu\u011fu sonucuna nereden var\u0131yoruz? Elimizde binlerce Laga\u015fl\u0131’n\u0131n sokaklar\u0131 zaptetti\u011fini, Lugalanda’n\u0131n askerleriyle \u00e7at\u0131\u015fmalar ya\u015fad\u0131\u011f\u0131n\u0131, nihayet saray\u0131 ele ge\u00e7irip Urukagina’y\u0131 ba\u015fa ge\u00e7irdi\u011fini anlatan kil tabletler mi var? Hay\u0131r yok. Elimizde olan Urukagina’n\u0131n reformlar\u0131n\u0131 anlatan bir belge ve S\u00fcmerlerin toplumsal d\u00fczenine ili\u015fkin bilgilerdir. \u015eimdi bunlara bakal\u0131m:<\/p>\n
Tarihin ilk yaz\u0131l\u0131 reformu<\/strong><\/p>\n Urukagina’n\u0131n reformlar\u0131, h\u00fck\u00fcmdar\u0131n tarih\u00e7isinin yeni yap\u0131lan bir kanal\u0131n an\u0131s\u0131na yazd\u0131\u011f\u0131 bir metinde anlat\u0131l\u0131yor. Metnin yaz\u0131l\u0131 oldu\u011fu d\u00f6rt kil tablet 1878 y\u0131l\u0131nda Frans\u0131z arkeologlar taraf\u0131ndan bulunmu\u015f ve \u00e7ivi yaz\u0131s\u0131 uzman\u0131 Francois Thureau-Dangin taraf\u0131ndan \u00e7\u00f6z\u00fclm\u00fc\u015f. Tabletler halen Louvre M\u00fczesi’nde bulunuyor. (1)<\/p>\n Metin g\u00fcc\u00fcn ve iktidar\u0131n k\u00f6t\u00fcye kullan\u0131lmas\u0131n\u0131 yererek ba\u015flar. \u0130lahi olarak h\u00fckmedilmi\u015f o eski, el de\u011fmemi\u015f ya\u015fam d\u00fczenini \u00e7\u00fcr\u00fctenin bu oldu\u011funu ileri s\u00fcrer. Yozla\u015fman\u0131n ba\u015flang\u0131c\u0131 hat\u0131rlanmayacak kadar eski zamanlara gitmektedir ve her biri kendi \u00e7\u0131kar\u0131n\u0131 g\u00f6zeten toplumun b\u00fct\u00fcn egemenleri, rahipler, devlet y\u00f6neticileri, g\u00fc\u00e7 sahipleri bundan sorumludur. En fenas\u0131 da m\u00fclkiyete el konmas\u0131 ve yozla\u015fm\u0131\u015f yarg\u0131\u00e7larla i\u015fbirli\u011fi yapan rahiplerin bor\u00e7lu insanlar\u0131 k\u00f6lele\u015ftirmesidir.<\/p>\n “Kadim zamanlardan beri, ilk m\u0131s\u0131r tohumu filizlendi\u011finden bu yana, kay\u0131k\u00e7\u0131lar\u0131n ba\u015f\u0131 b\u00fct\u00fcn kay\u0131klar\u0131 kendi \u00e7\u0131karlar\u0131 i\u00e7in kullanageldi, \u00e7obanlar\u0131n ba\u015f\u0131 e\u015feklerden ve koyunlardan kendi \u00e7\u0131karlar\u0131 i\u00e7in faydaland\u0131, bal\u0131k\u00e7\u0131lar\u0131n ba\u015f\u0131 en iyi avlanma yerlerini kendine ay\u0131rd\u0131. Bir Laga\u015fl\u0131 t\u00fcyl\u00fc koyununu k\u0131rkt\u0131rmak i\u00e7in saraya getirdi\u011finde y\u00fcn\u00fc beyazsa 5 \u015fegel verirdi. (2) E\u011fer bir adam kar\u0131s\u0131ndan bo\u015fan\u0131rsa ensiye 5 \u015fegel, vezirine 1 \u015fegel verirdi.(3) E\u011fer bir parf\u00fcmc\u00fc ya\u011f haz\u0131rlarsa ensi 5 \u015fegel, vezir 1 \u015fegel, saray kahyas\u0131 da 1 \u015fegel al\u0131rd\u0131. Tap\u0131na\u011fa ve mallar\u0131na gelince, ensi hepsini kendisine ald\u0131.”<\/em><\/p>\n “Tanr\u0131lara ait olan \u00f6k\u00fczler ensinin arazilerini s\u00fcrd\u00fc; tanr\u0131lar\u0131n en verimli topraklar\u0131n\u0131 ensi kendi bah\u00e7eleri ve tarlalar\u0131 i\u00e7in ay\u0131rd\u0131. Rahiplerin arpadan gelen gelirlerini ensinin adamlar\u0131 y\u00f6netti.”<\/em><\/p>\n “Bir rahip bir gariban\u0131n topra\u011f\u0131ndaki a\u011fa\u00e7lar\u0131 istedi\u011fi gibi kesebiliyor, meyveleri toplayabiliyordu. \u00d6len biri mezara konurken ad\u0131na yedi k\u00fcp bira ve 420 somun ekmek da\u011f\u0131tmak gerekiyordu. \u00d6l\u00fcn\u00fcn ba\u015f\u0131ndaki rahibe yar\u0131m gur arpa, bir esvap, bir ba\u015f\u00f6rt\u00fcs\u00fc ve bir d\u00f6\u015fek vermek zorunluydu. (4) Rahibin yard\u0131mc\u0131s\u0131na da \u00e7eyrek gur arpa…”<\/em><\/p>\n “\u00c7al\u0131\u015fan adamlar ekmek i\u00e7in dilenmek zorunda kalm\u0131\u015ft\u0131. Gen\u00e7ler a-zar-la’da (5) \u00e7al\u0131\u015fmaya mecbur b\u0131rak\u0131lm\u0131\u015ft\u0131. Ensinin evi, ensinin tarlas\u0131, ensinin kar\u0131s\u0131n\u0131n evi, ensinin kar\u0131s\u0131n\u0131n tarlas\u0131, ensinin \u00e7ocuklar\u0131n\u0131n evi, ensinin \u00e7ocuklar\u0131n\u0131n tarlalar\u0131, hepsi yanyana bir u\u00e7tan bir uca uzan\u0131yordu. Bir s\u0131n\u0131rdan \u00f6tekine her yerde yarg\u0131\u00e7 rahipler vard\u0131. Ge\u00e7mi\u015f g\u00fcnlerde olan buydu.” (6)<\/em><\/p>\n Yaz\u0131t Urukagina’n\u0131n bunlar\u0131n k\u00f6k\u00fcn\u00fc kurutmakla en b\u00fcy\u00fck onuru hak etti\u011fini s\u00f6yler. B\u00fct\u00fcn bunlara kar\u015f\u0131 iktidar\u0131 zorla eline alan ve d\u00fczeni yeniden kuran Urukagina, me\u015fruiyetini Laga\u015f’\u0131n en b\u00fcy\u00fck tanr\u0131s\u0131 Ningirsu’yla yapt\u0131\u011f\u0131 ahitten alm\u0131\u015f, onun s\u00f6z\u00fcn\u00fc uygulam\u0131\u015ft\u0131r.<\/p>\n “Tanr\u0131 Enlil’in sava\u015f\u00e7\u0131s\u0131 tanr\u0131 Ningirsu, b\u00fct\u00fcn halk\u0131n i\u00e7inden Urukagina’y\u0131 se\u00e7ti ve ona Laga\u015f’\u0131n yeni lugal\u0131 (6) olmay\u0131 bah\u015fetti. Ona ilahi olarak h\u00fckmedilmi\u015f eski ya\u015fam d\u00fczenini yeniden kurmas\u0131n\u0131 buyurdu. O da ilahi lugal Ningirsu’nun emirlerini yerine getirdi.”<\/em><\/p>\n “Kay\u0131k\u00e7\u0131lar\u0131n ba\u015f\u0131yla \u00e7obanlar\u0131n ba\u015f\u0131n\u0131 yerinden etti. Bal\u0131k\u00e7\u0131lar\u0131n ba\u015f\u0131n\u0131n elinden avlanma yerlerini ald\u0131. Ambarlar\u0131n ba\u015f\u0131ndaki g\u00f6revliyi rahiplerin arpa gelirlerini \u00f6l\u00e7mekten men etti, saray g\u00f6revlisinin rahiplerden vergi toplamas\u0131n\u0131 engelledi.”<\/em><\/p>\n “Ensinin evlerini ve tarlalar\u0131n\u0131 yeniden tanr\u0131 Ningirsu’nun mal\u0131 haline getirdi. Ensinin kar\u0131s\u0131n\u0131n evini ve tarlalar\u0131n\u0131 tanr\u0131\u00e7a Bau’ya iade etti. Ensinin \u00e7ocuklar\u0131n\u0131n evini ve tarlalar\u0131n\u0131 tanr\u0131 Shulshaggana’ya geri verdi. Bir s\u0131n\u0131rdan \u00f6tekine, art\u0131k yarg\u0131\u00e7 rahiplerin s\u00f6z\u00fc edilmedi.”<\/em><\/p>\n Urukagina reformlar\u0131yla dul ve yetimleri vergiden muaf tutar. Rahiplerin ve b\u00fcy\u00fck toprak sahibi zenginlerin g\u00fcc\u00fcn\u00fc s\u0131n\u0131rlar. Zenginlerin fakirlerin mal\u0131na el koymas\u0131n\u0131, bor\u00e7lular\u0131 k\u00f6lele\u015ftirmesini engeller. Cenaze t\u00f6renlerinin giderlerinin kar\u015f\u0131lanmas\u0131nda, \u00f6l\u00fcn\u00fcn \u00f6b\u00fcr d\u00fcnyaya yolculu\u011fu i\u00e7in tanr\u0131lar\u0131n \u015ferefine ayr\u0131lan t\u00f6rensel yiyecekler ve i\u00e7kilerin kar\u015f\u0131lanmas\u0131 da dahil, \u015fehri kolektif olarak y\u00fck\u00fcml\u00fc k\u0131lar.<\/p>\n “Art\u0131k \u00f6l\u00fc bir adam mezara kondu\u011funda, onun ad\u0131na sadece \u00fc\u00e7 k\u00fcp bira ve 80 somun ekmek da\u011f\u0131t\u0131ld\u0131. Ba\u015f\u0131ndaki rahibe sadece bir d\u00f6\u015fek ve ba\u015f\u00f6rt\u00fcs\u00fc verildi. Yard\u0131mc\u0131s\u0131na ise sekizde bir gur arpa…”<\/em><\/p>\n “Gen\u00e7ler art\u0131k a-zar-la’da \u00e7al\u0131\u015fmak zorunda kalmad\u0131, \u00e7al\u0131\u015fan adamlar art\u0131k ekmek i\u00e7in dilenmedi. Rahipler gariban insanlar\u0131n bah\u00e7elerini talan etmedi.”<\/em><\/p>\n “O \u015funa karar verdi: E\u011fer birinin semiz bir e\u015fe\u011fi do\u011farsa ve ba\u015f\u0131ndaki y\u00f6netici bunu g\u00f6r\u00fcp ‘bunu senden alaca\u011f\u0131m’ derse, o zaman, e\u011fer satmak isterse ‘beni memnun edecek bir \u00fccret \u00f6de’ diyecek. Ama satmak istemezse idareci onu zorlayamayacak. E\u011fer g\u00fc\u00e7l\u00fc ve zengin bir adam\u0131n evi s\u0131radan bir adam\u0131n evinin yan\u0131ndaysa ve g\u00fc\u00e7l\u00fc olan ‘evini almak istiyorum’ derse, o zaman, e\u011fer satmak isterse ‘bana uygun gelen \u00fccret kadar g\u00fcm\u00fc\u015f ver’ ya da ‘buna denk gelecek kadar arpayla bedelini \u00f6de’ diyecek. Ama satmak istemezse, g\u00fc\u00e7l\u00fc olan onu zorlayamayacak.”<\/em><\/p>\n “Urukagina, Laga\u015f halk\u0131n\u0131 tefecilikten, vurgunculuktan, a\u011f\u0131r maliyetli y\u00f6netimden, a\u00e7l\u0131ktan, soygunculuktan, cinayetten ve m\u00fclklerle insanlara zorla sahip olunmas\u0131ndan kurtard\u0131. \u00d6zg\u00fcrl\u00fc\u011f\u00fc getirdi. Art\u0131k fakir adam\u0131n o\u011flunun bal\u0131k tutmak i\u00e7in yapt\u0131\u011f\u0131 g\u00f6letten kimse bal\u0131klar\u0131n\u0131 \u00e7alamayacak. Hi\u00e7bir varl\u0131kl\u0131 devlet g\u00f6revlisi, vaktiyle yapt\u0131klar\u0131 gibi fakir adam\u0131n annesinin bah\u00e7esinden ge\u00e7meye, a\u011fa\u00e7lar\u0131n\u0131 talan etmeye ve meyvelerini g\u00f6t\u00fcrmeye cesaret edemeyecek. Dul ve yetimler art\u0131k g\u00fc\u00e7l\u00fcn\u00fcn insaf\u0131na terk edilmi\u015f de\u011fil. Urukagina’n\u0131n Ningirsu ile yapt\u0131\u011f\u0131 ahit onlar i\u00e7indi.” (7)<\/em><\/p>\n K\u00f6kl\u00fc reformlar<\/strong><\/p>\n Modern \u00e7a\u011f\u0131n bildirgelerinden al\u0131\u015ft\u0131\u011f\u0131n\u0131z s\u00fcsl\u00fc s\u00f6zlerin olmad\u0131\u011f\u0131na, arpa, bira ve koyun hesab\u0131 yap\u0131ld\u0131\u011f\u0131na bak\u0131p k\u00fc\u00e7\u00fcmsemeyin. Tablette yazan bu basit s\u00f6zler, e\u015fitlikten ve adaletten yana tarihin bilinen ilk reformunun yaz\u0131l\u0131 belgesidir. Bu s\u00f6zlerden anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla; 1) iktidar sahiplerinin, yani siyasi y\u00f6neticilerle rahiplerin toprak ve di\u011fer ge\u00e7im ara\u00e7lar\u0131 \u00fczerindeki haklar\u0131 s\u0131n\u0131rlanm\u0131\u015ft\u0131r, 2) \u00f6zg\u00fcr k\u00f6yl\u00fclerin k\u00f6lele\u015ftirilmesi ve m\u00fclklerine keyfi olarak el konulmas\u0131 engellenmi\u015ftir, 3) adaletli bir vergi d\u00fczenlemesi yap\u0131lm\u0131\u015ft\u0131r, 4) yoksullar, dul ve yetimler devletin koruyuculu\u011fu alt\u0131na al\u0131nm\u0131\u015ft\u0131r, 5) egemen g\u00fc\u00e7ler aras\u0131ndaki ili\u015fkiler d\u00fczenlenmi\u015f, siyasi iktidar\u0131n rahipler \u00fczerindeki egemenli\u011fi gev\u015fetilmi\u015ftir, 6) bu reformlar \u00e7ok eskilerde kalm\u0131\u015f bir ilahi bir ya\u015fam d\u00fczenini geri getirmekle simgele\u015ftirilmi\u015ftir.<\/p>\n \u0130sterseniz b\u00fct\u00fcn bunlar\u0131 Urukagina ad\u0131nda tutkulu bir soylunun iyilikseverli\u011fine, alicenapl\u0131\u011f\u0131na ba\u011flayabilirsiniz. Ama bu h\u00e2li vakti yerinde adam niye yoksulun ba\u011f\u0131n\u0131 bah\u00e7esini, dirisini \u00f6l\u00fcs\u00fcn\u00fc dert edinmi\u015f; hadi edinmi\u015f, koca hanedan\u0131 nas\u0131l devirip ba\u015fa gelmi\u015f derseniz, o zaman bu yol sizi ka\u00e7\u0131n\u0131lmaz olarak i\u015fin ard\u0131ndaki s\u0131n\u0131f m\u00fccadelesine g\u00f6t\u00fcr\u00fcr.<\/p>\n S\u00fcmer\u2019de s\u0131n\u0131fl\u0131 toplum yap\u0131s\u0131n\u0131n olu\u015fumu<\/strong><\/p>\n S\u00fcmer toplumunun yap\u0131s\u0131 uygarl\u0131\u011fa ge\u00e7i\u015fle \u015fekillenen s\u0131n\u0131flar\u0131n izlerini ta\u015f\u0131r. Barbarl\u0131kla uygarl\u0131\u011f\u0131n kar\u015f\u0131 kar\u015f\u0131ya geli\u015fi antik toplumdaki s\u0131n\u0131f m\u00fccadelesinin temel bir dinami\u011fi oldu\u011fundan, bunun \u00e7e\u015fitli y\u00f6nleriyle ilk kez ger\u00e7ekle\u015fmesine sahne olan S\u00fcmer s\u0131n\u0131fla\u015fmas\u0131n\u0131 incelemek yerinde olacakt\u0131r.<\/p>\n M\u00d6 4. bin y\u0131la do\u011fru Mezopotamya’ya yerle\u015fen S\u00fcmerler, \u0131rmak k\u0131y\u0131lar\u0131ndaki batakl\u0131k b\u00f6lgeleri kurutup verimli, ekilebilir topraklara d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr. D\u00fcnyan\u0131n en eski uygarl\u0131\u011f\u0131, Dicle ve F\u0131rat nehirlerinin birle\u015fti\u011fi al\u00fcvyon ovas\u0131 \u00fczerindeki topraklarda, geni\u015f \u00f6l\u00e7ekli tar\u0131m\u0131n ve evcille\u015ftirilmi\u015f hayvanlar\u0131n yol a\u00e7t\u0131\u011f\u0131 ya\u015fam bi\u00e7iminden do\u011fmu\u015ftur. Ancak bu verimli topraklar\u0131 yaratm\u0131\u015f olan nehir sular\u0131n\u0131n denetlenmesi ve d\u00fczenli bir tar\u0131msal \u00fcretimin ger\u00e7ekle\u015ftirilebilmesi i\u00e7in eski tar\u0131m tekniklerinin de\u011fi\u015ftirilmesi gerekmi\u015ftir. Bu, toplumsal d\u00fczeni de k\u00f6k\u00fcnden de\u011fi\u015ftirmi\u015ftir.<\/p>\n Ge\u00e7mi\u015fin neolitik k\u00f6ylerinde, tar\u0131msal \u00fcretimin temelini akraba temelli k\u00fc\u00e7\u00fck topluluklar olu\u015fturuyordu. Bu k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli tar\u0131mda her aile normal ko\u015fullarda kendi topra\u011f\u0131n\u0131 ekiyor, kendi \u00fcr\u00fcn\u00fcn\u00fc t\u00fcketiyordu. Dinsel ve t\u00f6rensel gerekler d\u0131\u015f\u0131nda aileler aras\u0131nda \u00f6rg\u00fctl\u00fc bir i\u015fbirli\u011fine gereksinim duyulmuyordu. Topluluk i\u00e7i servet farkl\u0131la\u015fmas\u0131 asgariydi, k\u00f6y i\u00e7i ili\u015fkilerde payla\u015f\u0131mc\u0131 bir ruh egemendi. Topluluk i\u00e7i farkl\u0131la\u015fma ya\u015f gruplar\u0131 ve cinsiyetler aras\u0131ndayd\u0131. Herkes ayn\u0131 derecede do\u011fan\u0131n, iklimin ve topra\u011f\u0131n k\u00f6lesiydi ve herkes ayn\u0131 derecede \u00f6zg\u00fcrd\u00fc. (8)<\/p>\n Irmak k\u0131y\u0131s\u0131na inip sulamal\u0131 ve geni\u015f \u00f6l\u00e7ekli tar\u0131ma ge\u00e7ince i\u015fler de\u011fi\u015fti. Verim \u00e7ok artt\u0131, daha \u00e7ok insan\u0131 istikrarl\u0131 bi\u00e7imde doyurmak imk\u00e2n\u0131 ortaya \u00e7\u0131kt\u0131. Ama bu, eski toplumsal yap\u0131n\u0131n de\u011fi\u015fmesi pahas\u0131na oldu. Sulama i\u00e7in \u0131rmaklar\u0131 kontrol alt\u0131na alacak setlerin ve kanallar\u0131n yap\u0131labilmesi \u00e7ok say\u0131da ki\u015finin birlikte ve \u00f6ncesinde g\u00f6r\u00fclmeyen bir toplumsal disiplin i\u00e7erisinde \u00e7al\u0131\u015fmas\u0131n\u0131 gerektirdi. Yerle\u015fim yerleri kal\u0131c\u0131la\u015ft\u0131 ve b\u00fcy\u00fcd\u00fc.<\/p>\n B\u00f6ylelikle A\u015fa\u011f\u0131 Mezopotamya\u2019da Dicle ve F\u0131rat nehirleri k\u0131y\u0131s\u0131nda, ilk S\u00fcmer \u015fehir devletleri kuruldu. Uruk, Laga\u015f, Eridu, Ur, Ki\u015f en \u00f6nemlileridir. S\u00fcmerliler bu b\u00f6lgelerde b\u00fcy\u00fck sulama sistemleri in\u015fa ettiler, kanallar ve bentlerle ta\u015fk\u0131nlar\u0131 \u00f6nleyip batakl\u0131klar\u0131 kuruttular, d\u00fczenli sulamaya dayal\u0131 bir tar\u0131m geli\u015ftirdiler. Kentler y\u00fcksek bir tepeye yap\u0131lan tap\u0131naklar\u0131 etraf\u0131nda olu\u015ftu ve bu tap\u0131naklar ayn\u0131 zamanda toplumsal ya\u015fam\u0131n da merkezi oldu.<\/p>\n Toplumun ihtiyac\u0131ndan fazla bir \u00fcr\u00fcn\u00fcn ortaya \u00e7\u0131kmas\u0131 hemen pe\u015fi s\u0131ra bir toplumsal e\u015fitsizlik getirdi mi bilemeyiz. Ancak bir d\u00f6nem boyunca kent halk\u0131n\u0131n \u00fcr\u00fcnlerini tap\u0131na\u011fa teslim etti\u011fi, \u015fehrin koruyucu tanr\u0131s\u0131n\u0131n hizmetk\u00e2r\u0131 olan rahiplerin bu \u00fcr\u00fcnleri ihtiyaca g\u00f6re \u00fcle\u015ftirdi\u011fi “mabet sosyalizmi” denen bir d\u00fczen h\u00fck\u00fcm s\u00fcrd\u00fc. \u0130lk \u00e7ivi yaz\u0131s\u0131n\u0131n da bu s\u0131rada, tap\u0131na\u011fa getirilen \u00fcr\u00fcnlerin kaydedilmesi ihtiyac\u0131 sonucunda do\u011fdu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcyor.<\/p>\n Sonu\u00e7ta bu g\u00f6rece e\u015fitlik\u00e7i toplumsal yap\u0131n\u0131n i\u00e7inden, k\u00e2h bir toplulu\u011fun bir ba\u015fka toplulu\u011fu fethetmesi sonucunda, k\u00e2h tap\u0131na\u011fa \u00e7\u00f6reklenip milletin mal\u0131n\u0131 toplayan tanr\u0131 hizmetk\u00e2rlar\u0131n\u0131n az\u0131c\u0131k da kendimize hizmet edelim demesiyle, bir se\u00e7kin y\u00f6netici s\u0131n\u0131f do\u011fdu. M\u00d6 \u00fc\u00e7 binlere gelindi\u011finde y\u00fcksek r\u00fctbeli din adamlar\u0131ndan olu\u015fan egemen s\u0131n\u0131f kent devletinin y\u00f6neticileri haline gelmi\u015fti.<\/p>\n Laga\u015f\u2019ta bilinen ilk halk ayaklanmas\u0131<\/strong><\/p>\n Bu d\u00f6neme gelirken Laga\u015f tap\u0131naklar\u0131, i\u015flenen topraklar\u0131n yar\u0131s\u0131na yak\u0131n b\u00f6l\u00fcm\u00fcne sahip bulunuyordu. Tap\u0131naklar\u0131n topraklar\u0131 iki t\u00fcrl\u00fc i\u015fletiliyordu: Bir b\u00f6l\u00fcm\u00fc \u00f6zg\u00fcr \u00e7ift\u00e7ilere kiralan\u0131yordu, bu \u00e7ift\u00e7iler ayr\u0131ca hayvan ve ekecek tohum da al\u0131yorlar ve bunlar\u0131n kar\u015f\u0131l\u0131\u011f\u0131n\u0131 \u00fcr\u00fcnle \u00f6d\u00fcyorlard\u0131. Bir b\u00f6l\u00fcm\u00fc de do\u011frudan do\u011fruya tap\u0131naklar\u0131n denetimindeydi ve k\u00f6leler ile elde edilen b\u00fct\u00fcn \u00fcr\u00fcn\u00fc tap\u0131nak ambar\u0131na teslim etmek zorunda olan, eme\u011finin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 tah\u0131l ve bazen ba\u015fka yiyecekler \u015feklinde alan \u00f6zg\u00fcr \u00e7ift\u00e7iler (“\u015fublugal”) taraf\u0131ndan i\u015fleniyordu. (9, 10)<\/p>\n N\u00fcfusun \u00e7o\u011funlu\u011funu \u00f6zg\u00fcr \u00e7ift\u00e7iler olu\u015fturuyordu. Bunlar k\u00fc\u00e7\u00fck \u00f6l\u00e7ekli \u00fcretimin yan\u0131 s\u0131ra, kom\u00fcnal topluluklar\u0131n i\u015fbirli\u011fi ve ortak \u00e7al\u0131\u015fma sayesinde, sulu tar\u0131m\u0131n gere\u011fi olan b\u00fcy\u00fck i\u015fleri de ger\u00e7ekle\u015ftirebiliyordu. M\u00d6 2500 y\u0131llar\u0131na ait s\u00f6zle\u015fmeler bu d\u00f6nemde \u00f6zg\u00fcr \u00e7ift\u00e7ilerin toprak sat\u0131\u015flar\u0131n\u0131n artt\u0131\u011f\u0131n\u0131, topra\u011f\u0131n giderek devletin ve b\u00fcy\u00fck ailelerin elinde topland\u0131\u011f\u0131n\u0131 g\u00f6steriyor. B\u00fcy\u00fck aileler kendi topraklar\u0131nda yaln\u0131zca k\u00f6leleri de\u011fil yoksulla\u015fm\u0131\u015f \u00f6zg\u00fcr insanlar\u0131 da \u00e7al\u0131\u015ft\u0131r\u0131yorlard\u0131. Toprak sahibi \u00f6zg\u00fcr insanlar\u0131n s\u00f6m\u00fcr\u00fcs\u00fc a\u011f\u0131r vergiler \u015feklinde oluyordu.<\/p>\n Topraklar, Laga\u015f’ta bulunan bir yaz\u0131ttan anla\u015f\u0131ld\u0131\u011f\u0131 kadar\u0131yla tap\u0131na\u011fa \u00f6deyecekleri pay\u0131n miktar\u0131na g\u00f6re \u00fc\u00e7 b\u00f6l\u00fcme ayr\u0131l\u0131rd\u0131. En a\u011f\u0131r paylar\u0131 \u00f6deyenlerin elinde, kendilerine yetmeyecek kadar az \u015fey kal\u0131yordu, bu durum onlar\u0131, y\u0131l\u0131n bir b\u00f6l\u00fcm\u00fcnde tap\u0131nak ad\u0131na \u00e7al\u0131\u015fmak, sulama i\u015flerinde ya da rahiplerce planlanan \u00f6teki i\u015flerde \u00e7al\u0131\u015fmak zorunda b\u0131rak\u0131yordu.<\/p>\n S\u00f6m\u00fcr\u00fclen s\u0131n\u0131flar\u0131n biri de k\u00f6lelerdi. K\u00f6le say\u0131s\u0131, Diakonov\u2019un hesaplar\u0131na g\u00f6re n\u00fcfusun tahminen d\u00f6rtte biri kadard\u0131. En b\u00fcy\u00fck k\u00f6le sa\u011flama kayna\u011f\u0131 sava\u015flard\u0131. Daha az say\u0131da olmak \u00fczere kom\u015fu \u00fclkelerden k\u00f6le sat\u0131n al\u0131nd\u0131\u011f\u0131 da oluyordu. Bor\u00e7 y\u00fcz\u00fcnden \u00f6zg\u00fcr insanlar\u0131n k\u00f6lele\u015fmesi M\u00d6 3. bin y\u0131l\u0131n ortalar\u0131na do\u011fru g\u00f6r\u00fclmeye ba\u015fland\u0131. Bu d\u00f6nemde k\u00f6lelerin \u00e7o\u011funlu\u011fu tap\u0131naklara ve devlet y\u00f6neticilerine aitti. Ama b\u00fcy\u00fck toprak sahipleri ortaya \u00e7\u0131kt\u0131k\u00e7a bireylere ait k\u00f6lelerin say\u0131s\u0131 da art\u0131yordu. (9)<\/p>\n \u00d6te yandan, ticaret ve fetihler sayesinde kentlerde biriken zenginlik h\u0131zla \u00e7o\u011falm\u0131\u015f, di\u011fer kentlerin dolu ve zengin depolar\u0131na el koymak i\u00e7in girilen \u00e7at\u0131\u015fmalar ola\u011fanla\u015fm\u0131\u015ft\u0131. Zenginli\u011fin b\u00fcy\u00fcmesiyle kentlerin y\u00f6netsel erklerinde ve rahip kast\u0131nda \u00f6nemli farkl\u0131la\u015fmalar a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131. Rahip-krallar \u015fehirde biriken mallar\u0131n fazlas\u0131n\u0131 ve sava\u015flarda ele ge\u00e7en topra\u011f\u0131n \u00e7o\u011funu almaya ba\u015flad\u0131lar. Siyasi g\u00fc\u00e7leri artt\u0131k\u00e7a tap\u0131na\u011f\u0131n gelirlerinden daha fazla kullanmaya y\u00f6neldiler ve bu tap\u0131nakla saray aras\u0131nda bir g\u00fc\u00e7 sava\u015f\u0131na yol a\u00e7t\u0131. Tap\u0131nak merkezleri yolsuzlu\u011fun, istikrars\u0131zl\u0131\u011f\u0131n ve her t\u00fcrl\u00fc bozulman\u0131n ya\u015fand\u0131\u011f\u0131 merkezler haline geldi.<\/p>\n Vergiler s\u00fcrekli art\u0131r\u0131ld\u0131, arpa \u00f6l\u00e7ekli \u00e7al\u0131\u015fma \u00fccretleri d\u00fc\u015f\u00fcr\u00fcld\u00fc. Gelir da\u011f\u0131l\u0131m\u0131n\u0131n alabildi\u011fine e\u015fitsizle\u015fti\u011fi toplumda, kent halk\u0131 a\u00e7l\u0131k ve sefaletle bo\u011fu\u015fmaya ba\u015flad\u0131. K\u00f6leler ve \u00f6zg\u00fcr \u00e7ift\u00e7iler \u00fczerinde egemenlik \u015fiddet yoluyla kuruluyordu.<\/p>\n S\u0131n\u0131f ayr\u0131mlar\u0131n\u0131n keskinle\u015fmesi ve devletin bask\u0131s\u0131n\u0131n artmas\u0131, \u00f6zg\u00fcr k\u00f6yl\u00fcler ve k\u00f6leler ile devlet ve b\u00fcy\u00fck topraklar\u0131n sahibi soylular aras\u0131nda \u00e7etin bir m\u00fccadeleye yol a\u00e7t\u0131. Yoksullu\u011fun, s\u00f6m\u00fcr\u00fcn\u00fcn ve devlet ayg\u0131tlar\u0131ndaki bozulman\u0131n isyanlara yol a\u00e7t\u0131\u011f\u0131 bu s\u00fcre\u00e7 en a\u00e7\u0131k bi\u00e7imde Laga\u015f \u015fehrinde g\u00f6r\u00fcl\u00fcr.<\/p>\n Di\u011fer S\u00fcmer \u015fehir devletleri gibi Laga\u015f da b\u00fct\u00fcn S\u00fcmer\u2019i kapsayan krall\u0131\u011fa ba\u011fl\u0131yd\u0131. Laga\u015f M\u00d6 \u00fc\u00e7\u00fcnc\u00fc binin ba\u015flar\u0131nda, her biri bir mabede ba\u011fl\u0131, surlarla \u00e7evrili irili ufakl\u0131 on kadar kasaban\u0131n birle\u015fmesiyle kurulmu\u015ftu. Toplam y\u00fcz\u00f6l\u00e7\u00fcm\u00fc sulanmayan topraklarla birlikte \u00fc\u00e7 bin kilometre kareydi ve toplam n\u00fcfusu da 150 bin dolaylar\u0131nda olmal\u0131yd\u0131. (11)<\/p>\n S\u00fcmer kral\u0131 Lugalanda Ur-Nan\u015fe s\u00fclalesinden Laga\u015f y\u00fcksek rahibinin o\u011fluydu. Ayn\u0131 zamanda Adab krali\u00e7esiyle ticari ba\u011flar\u0131 olan b\u00fcy\u00fck bir toprak sahibinin k\u0131z\u0131yla evliydi. Lugalanda\u2019n\u0131n h\u00fck\u00fcmdarl\u0131\u011f\u0131ndan s\u00f6z eden b\u00fct\u00fcn belgeler, onun \u00e7ok zengin ve yozla\u015fm\u0131\u015f bir kral oldu\u011funu yazar. Onun h\u00fck\u00fcmdarl\u0131k d\u00f6nemi b\u00fcy\u00fck bir \u00e7\u00fcr\u00fcmenin ya\u015fand\u0131\u011f\u0131 ve yoksullara kar\u015f\u0131 b\u00fcy\u00fck bir adaletsizli\u011fin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc bir d\u00f6nem olarak an\u0131l\u0131r. Yaz\u0131tlar onun yakla\u015f\u0131k 650 hektar topra\u011fa el koydu\u011funu yazar.<\/p>\n \u0130\u015fte tarihe ilk yaz\u0131l\u0131 reform yasas\u0131 olarak ge\u00e7en metin, Urukagina\u2019n\u0131n Lugalanda\u2019y\u0131 devirdikten sonra ger\u00e7ekle\u015ftirdi\u011fi toplumsal d\u00fczenlemeleri anlatmaktad\u0131r. Metin bunun arkas\u0131nda bir halk hareketi oldu\u011fundan s\u00f6z etmez. Yaz\u0131l\u0131 tarih, s\u0131radan insanlar\u0131 g\u00f6rmezden gelmeye daha ilk \u00f6rneklerinde ba\u015flam\u0131\u015ft\u0131r. Ancak kay\u0131tlara nas\u0131l ge\u00e7mi\u015f olursa olsun, gerek S\u00fcmer\u2019in toplumsal d\u00fczeni ve o d\u00f6nemde i\u00e7inde bulundu\u011fu durum, gerek yeni toplumsal d\u00fczenlemelerin niteli\u011fi, bunun ezilenlerin damgas\u0131n\u0131 ta\u015f\u0131yan bir devrim oldu\u011funu g\u00f6stermektedir. Pek \u00e7ok tarih\u00e7i bu noktada hemfikirdir.<\/p>\n \u0130lk \u00f6zg\u00fcrl\u00fck kelimesi<\/em><\/strong><\/p>\n Tabletteki metin son b\u00f6l\u00fcm\u00fcnde Urukagina\u2019n\u0131n \u201c\u00f6zg\u00fcrl\u00fc\u011f\u00fc getirdi\u011fini\u201d s\u00f6yler. Bu \u00e7ok \u00f6nemlidir. \u00c7ivi yaz\u0131s\u0131yla kaz\u0131nm\u0131\u015f bu i\u015faretlerle insanl\u0131k tarihinde \u00f6zg\u00fcrl\u00fck kavram\u0131 ilk defa yaz\u0131l\u0131 olarak ifade edilmi\u015ftir. S\u00f6zc\u00fck ama-gi (ya da ama-ar-gi)\u2019dir. \u00c7ivi yaz\u0131s\u0131 uzman\u0131 Adam Falkenstein bu s\u00f6zc\u00fc\u011f\u00fcn tam anlam\u0131n\u0131n \u201canaya d\u00f6n\u00fc\u015f\u201d oldu\u011funu s\u00f6yler. (12) Buna g\u00f6re “amargi\u201d, ki\u015filerin ve m\u00fclkiyetin el de\u011fmemi\u015f ilk hallerine geri d\u00f6nd\u00fcr\u00fclmesine bir g\u00f6ndermedir. El konan m\u00fclkler eski sahibine iade edilmi\u015ftir. Bor\u00e7lar silinmi\u015f, borcunu ya da vergisini \u00f6deyemeyip k\u00f6lele\u015ftirilmi\u015f insanlar azat edilmi\u015f ve kopar\u0131ld\u0131klar\u0131 kom\u00fcnal topluluklara geri g\u00f6nderilmi\u015ftir. Bu topluluklar\u0131n \u201cana\u201d ile ifade edilmesi de dikkat \u00e7ekicidir. Bu ayn\u0131 zamanda ilahi olarak h\u00fckmedilmi\u015f eski ya\u015fam d\u00fczeninin de geri getirilmesidir.<\/p>\n Dipnotlar<\/strong><\/p>\n 1) Noah Kramer, Tarih S\u00fcmerde Ba\u015flar<\/em>, TTK Yay\u0131nlar\u0131, 1995, s.36-37.<\/p>\n 2) \u015eegel: De\u011feri bu\u011fday \u00f6l\u00e7e\u011fine ba\u011fl\u0131 ilk madeni para. (Kramer, age)<\/p>\n 3) Ensi ya da patesi: Bir kentin y\u00f6neticisine verilen S\u00fcmerce \u00fcnvan, zaman zaman krallar kadar g\u00fc\u00e7l\u00fc olmu\u015flard\u0131r. Baz\u0131 metinlerde Akadca kar\u015f\u0131l\u0131\u011f\u0131 olan i\u015fakku kullan\u0131l\u0131r. (Kramer, age)<\/p>\n 4) Gur: Tah\u0131l i\u00e7in yakla\u015f\u0131k 440 kiloya denk gelen bir S\u00fcmer \u00f6l\u00e7\u00fc birimi. (Amelie Kuhrt, Eski \u00c7a\u011fda Yak\u0131ndo\u011fu, C. 1, \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2009, s.50)<\/p>\n 5) A-zar-la: Saray kap\u0131s\u0131 anlam\u0131na geldi\u011fi d\u00fc\u015f\u00fcn\u00fclen, davalar\u0131n ve ticari faaliyetlerin de y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc yer. (Piotr Steinkeller, “On the Reading and Meaning of a-ZAR-la”, Revue d’Assyriologie et d’arch\u00e9ologie orientale<\/em>, Vol. 72, No. 1 (1978), pp. 73-76)<\/p>\n 6) Lugal: S\u00fcmerin en \u00fcst dinsel ve siyasi y\u00f6neticisi olan tanr\u0131 kral. (Kramer, age)<\/p>\n 7) \u0130ngilizce metin i\u00e7in http:\/\/history-world.org\/reforms_of_urukagina.htm<\/p>\n 8) Sibel \u00d6zbudun, G\u00fclfem Uysal, 50 Soruda Antropoloji<\/em>, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, s. 107.<\/p>\n 9) V. Diakov-S. Kovalev, \u0130lk\u00e7a\u011f Tarihi, -Ortado\u011fu, Uzakdo\u011fu, Eski Yunan<\/em>, C.1, \u00a0\u00c7ev: \u00d6zdemir \u0130nce, Yordam Kitap, 2008, s.94-97.<\/p>\n 10) Yuri Semenov, “Eski Do\u011fu’nun Sosyoekonomik Rejimi”, \u0130lk S\u0131n\u0131fl\u0131 Toplumlar, Asyagil \u00dcretim Tarz\u0131 ve Do\u011fu Despotizmi i\u00e7inde<\/em>, s. 157-159.<\/p>\n 11) Noah Kramer, age.<\/p>\n 12) Noah Kramer, The\u00a0 Sumerians, Their History, Culture and Character<\/em>, The University of Chicago Press, 1963, s.79.<\/p>\n M\u0131s\u0131r\u2019da siyasal birli\u011fin yeniden sa\u011fland\u0131\u011f\u0131 ve M\u00d6 2134\u2019ten 1690\u2019a kadar s\u00fcren d\u00f6nem orta krall\u0131k d\u00f6nemi olarak bilinir. Ticaretin artt\u0131\u011f\u0131, k\u00f6le ticaretinin ba\u015flad\u0131\u011f\u0131 bu d\u00f6nemde \u00fclke h\u0131zla geli\u015fti. Nil deltas\u0131nda tar\u0131msal \u00fcretimi \u00e7ok art\u0131racak yeni arazilerin \u0131slah\u0131 ve sulama sistemleri yap\u0131lm\u0131\u015f, deltan\u0131n do\u011fusuna \u201ch\u00fck\u00fcmdar\u0131n duvarlar\u0131\u201d olarak adland\u0131r\u0131lan dev bir savunma mevzisi in\u015fa edilmi\u015f, g\u00fcneyde ta\u015f ve alt\u0131n madenleri bak\u0131m\u0131ndan zengin Nibia ele ge\u00e7irilmi\u015fti.<\/p>\n Orta krall\u0131k d\u00f6neminde toplumsal kar\u015f\u0131tl\u0131klar da \u015fiddetlendi. Sava\u015flar ve k\u00f6le ticareti sonucunda k\u00f6lelik yayg\u0131nla\u015ft\u0131, sadece b\u00fcy\u00fck m\u00fclk sahibi soylular de\u011fil, k\u00fc\u00e7\u00fck memurlar hatta halktan insanlar da k\u00f6le sahibi oluyordu. Ama devletin refah\u0131ndan M\u0131s\u0131r halk\u0131n\u0131n temel \u00f6\u011fesi olan topluluk \u00fcyesi \u00e7ift\u00e7ilerin pay\u0131na bir \u015fey d\u00fc\u015fm\u00fcyor, y\u00fck\u00fcml\u00fcl\u00fck ve vergiler azalm\u0131yordu.<\/p>\n Orta krall\u0131\u011f\u0131n son d\u00f6nemlerine do\u011fru sosyal e\u015fitsizli\u011fin artmas\u0131 ve \u00fcst\u00fcne Nil ta\u015fk\u0131nlar\u0131n\u0131n yetersiz olmas\u0131yla refah ve istikrar yerini bir karma\u015faya b\u0131rakt\u0131. K\u00f6yl\u00fcler firavunun ve yerel vali nomarklar\u0131n \u00e7ifte boyunduru\u011fu alt\u0131ndayd\u0131. Yoksulluklar\u0131 d\u00f6nemin yaz\u0131nsal yap\u0131tlar\u0131na konu olmu\u015ftu: \u201cA\u00e7l\u0131k \u00e7ift\u00e7inin kul\u00fcbesinin \u00e7evresinde dola\u015fmakta ve a\u011f\u0131r i\u015fler yapsa ya\u015fam gereksinimlerini kar\u015f\u0131lamamaktad\u0131r. Herkes onu soyar, pazara g\u00f6t\u00fcrece\u011fi zahiresini, e\u015feklerini, arpas\u0131n\u0131 elinden al\u0131rlar; ba\u011f\u0131rmas\u0131n\u0131 bile yasaklayarak ac\u0131maks\u0131z\u0131n d\u00f6verler. Haks\u0131z vergiden, u\u011frad\u0131\u011f\u0131 hakaretten \u015fik\u00e2yet\u00e7i olacak olsa, hi\u00e7bir yerde, yak\u0131nmalar\u0131yla merhamete getirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 y\u00fcksek memurlar\u0131n huzurunda bile adaleti bulamaz.\u201d<\/p>\n Duvarlar\u0131n\u0131z v\u0131z gelir v\u0131z…<\/strong><\/p>\n Orta krall\u0131k d\u00f6neminin k\u00f6yl\u00fcs\u00fc y\u0131l\u0131n \u00fc\u00e7 ay\u0131nda firavunun topraklar\u0131nda angaryaya y\u00fck\u00fcml\u00fcyd\u00fc. K\u00f6yl\u00fc \u00f6ld\u00fckten sonra da bu g\u00f6revden kurtulam\u0131yordu. \u00d6l\u00fcmden sonra ya\u015fama inanan M\u0131s\u0131r\u2019da mezarlar\u0131n i\u00e7ine, \u00f6l\u00fcn\u00fcn mesle\u011fine g\u00f6re elinde i\u015f aleti, sepet, tar\u0131m aleti ta\u015f\u0131yan k\u00fc\u00e7\u00fck heykelcikler konurdu. Ushabti<\/em> (cevap\u00e7\u0131) diye adland\u0131r\u0131lan bu heykelciklerin \u00fczerine k\u0131sa ahitler i\u015flenir, \u00f6l\u00fcmden sonra tanr\u0131 i\u015fe \u00e7a\u011f\u0131r\u0131rsa o i\u015fe ko\u015faca\u011f\u0131na s\u00f6z verilirdi: \u201cEy ushabti! \u00d6l\u00fcler \u00fclkesinde yap\u0131lmas\u0131 gereken, bana verilmi\u015f biri i\u015fi (burada \u00f6lenin mesle\u011fine g\u00f6re i\u015fler say\u0131l\u0131rd\u0131: tarlay\u0131 ekmek, sulama yapmak, do\u011fudan bat\u0131ya kum ta\u015f\u0131mak…) yapmak i\u00e7in \u00e7a\u011fr\u0131lacak olursam, O\u2019na de ki: Ben buraday\u0131m, ben yapaca\u011f\u0131m.\u201d<\/p>\n Zanaat\u00e7\u0131lar\u0131n, dokumac\u0131lar\u0131n, demircilerin, ta\u015f ustalar\u0131n\u0131n durumu da farkl\u0131 de\u011fildi. Sadece vergi tahsildarlar\u0131 ve nomarklar\u0131n memurlar\u0131 hayat\u0131ndan memnundu. Fayoum\u2019daki bir kentte yap\u0131lan kaz\u0131lar, bulunan alet ve i\u015flik kal\u0131nt\u0131lar\u0131ndan k\u00fc\u00e7\u00fck d\u00fckk\u00e2nc\u0131lar\u0131n, zanaat\u00e7\u0131lar\u0131n ve \u00f6teki emek\u00e7ilerin oturdu\u011fu anla\u015f\u0131lan, o d\u00f6neme ait bir yoksul mahalleyi ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. B\u00fcy\u00fck say\u0131da zanaat\u00e7\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131, i\u015f pe\u015finde topraklar\u0131ndan ayr\u0131lm\u0131\u015f yoksul k\u00f6yl\u00fcler olgusunu g\u00f6stermektedir. Yak\u0131nlar\u0131nda kal\u0131n duvarla yoksul mahalleden ayr\u0131lm\u0131\u015f b\u00f6lgede ise, meyve a\u011fa\u00e7lar\u0131 ve ba\u011flarla kapl\u0131 oldu\u011fu anla\u015f\u0131lan geni\u015f topraklar\u0131n \u00fczerine kurulmu\u015f 50-70 odal\u0131 malik\u00e2neler vard\u0131.<\/p>\n Zengin mahallesini yoksul mahallesinden ay\u0131ran ve b\u00fcy\u00fck olas\u0131l\u0131kla silahl\u0131 askerlerce korunan bu duvar, orta krall\u0131k d\u00f6neminde M\u0131s\u0131r\u2019a egemen olan gergin havan\u0131n i\u015fareti olmal\u0131d\u0131r. Zenginler ve g\u00fc\u00e7 sahipleri, besbelli ki yoksul k\u00f6yl\u00fclerin, zanaat\u00e7\u0131lar\u0131n ve k\u00f6lelerin isyan\u0131ndan korkuyorlard\u0131.<\/p>\n M\u00d6 18. y\u00fczy\u0131l\u0131n ortalar\u0131na do\u011fru, 12. hanedanl\u0131\u011f\u0131n son b\u00fcy\u00fck kral\u0131 olan 3. Amenemhet\u2019in \u00f6l\u00fcm\u00fcnden hemen sonra kar\u0131\u015f\u0131kl\u0131klar ba\u015flad\u0131. Ondan sonra gelen krallar\u0131n birincisi dokuz y\u0131l, ikincisi d\u00f6rt y\u0131l h\u00fck\u00fcm s\u00fcrd\u00fc ve 12. hanedanl\u0131k sona erdi. Bunun ard\u0131ndan, doksan y\u0131la yak\u0131n s\u00fcren bir ayaklanmalar ve i\u00e7 sava\u015flar d\u00f6nemi geldi. Bu d\u00f6nemle ilgili pek fazla bilgi olmamakla birlikte, krallar\u0131n k\u0131sa aralarla birbirini izledi\u011fi, bunlardan birinin ancak \u00fc\u00e7 g\u00fcn h\u00fck\u00fcm s\u00fcrebildi\u011fi biliniyor.<\/p>\n Tarihleri kesin olarak belirlenememi\u015f olsa da, bu d\u00f6nemde ya\u015fayanlar\u0131 anlatt\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen iki yaz\u0131nsal metin bulunmaktad\u0131r. Bunlardan \u201cBir Bilgenin Uyar\u0131s\u0131\u201dnda yazar \u0130ppur, \u201ctanr\u0131lara olan sayg\u0131n\u0131n ve dinin buyurdu\u011fu \u00f6devlerin unutulmas\u0131 y\u00fcz\u00fcnden M\u0131s\u0131r\u2019\u0131n \u00fczerine \u00e7\u00f6ken felaketleri\u201d canl\u0131 anlat\u0131mlarla firavuna aktarmaya \u00e7al\u0131\u015fmaktad\u0131r:<\/p>\n \u201c\u0130syanc\u0131lar ellerinde avu\u00e7lar\u0131nda hi\u00e7bir \u015fey olmayan yoksullard\u0131r. Kral\u0131 tutuklarlar, zenginleri saraylar\u0131ndan kovarlar, firavun mumyalar\u0131n\u0131 mezarlar\u0131ndan \u00e7\u0131kar\u0131p atarlar, tap\u0131naklar\u0131 i\u015fgal eder ve ayinlere son verirler. Kral\u0131n, valilerin, toprak sahiplerinin ve rahiplerin ambarlar\u0131n\u0131 ele ge\u00e7irip bulduklar\u0131 bu\u011fdaylar\u0131 herkesin mal\u0131 ilan ederler. Zenginlerin evlerine yerle\u015firler, efendilerinin giysilerini giyip tak\u0131lar\u0131n\u0131 takarlar ve \u00fcstelik onlar\u0131 kendileri i\u00e7in \u00e7al\u0131\u015fmaya zorlarlar. D\u00fcnya bir \u00e7\u00f6mlek\u00e7i \u00e7ark\u0131 gibi d\u00f6ner. \u0130syanc\u0131lar adalet saray\u0131n\u0131 i\u015fgal ederler, bor\u00e7 senetlerini y\u0131rt\u0131p atarlar, yasa tomarlar\u0131n\u0131 soka\u011fa f\u0131rlat\u0131rlar, katipleri ellerindeki \u00fcr\u00fcn listeleriyle birlikte \u00f6ld\u00fcr\u00fcrler. Kral\u0131n saray\u0131 gelirsiz, tap\u0131naklar sungusuz kal\u0131r.\u201d<\/p>\n Kaynaklar<\/strong><\/p>\n 1) Amelie Kuhrt, Eski \u00c7a\u011fda Yak\u0131ndo\u011fu, C. 1, \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2009<\/p>\n 2) V. Diakov-S. Kovalev, \u0130lk\u00e7a\u011f Tarihi, -Ortado\u011fu, Uzakdo\u011fu, Eski Yunan<\/em>, C.1,\u00a0 \u00c7ev: \u00d6zdemir \u0130nce, Yordam Kitap, 2008, s. 145-148.<\/p>\n Antik \u00e7a\u011fdaki halk isyanlar\u0131n\u0131n izlerini s\u00fcrebilece\u011fimiz bir kaynak da, elbette ki kutsal kitaplard\u0131r. Yaln\u0131z burada yazanlar\u0131n uydurma birer masal ya da Allah kelam\u0131 \u00f6\u011fretiler de\u011fil, toplumlar\u0131n \u00e7eli\u015fki, \u00e7at\u0131\u015fma ve d\u00f6n\u00fc\u015f\u00fcmlerinin, y\u0131k\u0131l\u0131\u015f ve kurulu\u015flar\u0131n\u0131n simgele\u015ftirilerek, kutsalla\u015ft\u0131r\u0131larak, dilden dile dola\u015f\u0131p estetize edilerek kolektif haf\u0131zadan s\u00fcz\u00fclm\u00fc\u015f bir anlat\u0131m\u0131 oldu\u011funu bilmek kayd\u0131yla. Hikmet K\u0131v\u0131lc\u0131ml\u0131 yalan bilmez barbarl\u0131\u011f\u0131n ba\u011fr\u0131ndan do\u011fan mitolojilere ve kutsal kitaplara kendimizden daha fazla inanabilece\u011fimizi s\u00f6yler ve \u015funu ekler: \u201cTevrat<\/em> ve Kuran<\/em> ve mitolojiler, elimizdeki biricik yaz\u0131l\u0131 kaynaklard\u0131r. Ama bir de koskoca insanl\u0131k tarihi incelemesinden \u00e7\u0131kard\u0131\u011f\u0131m\u0131z gidi\u015f kanunlar\u0131 var. Tevrat<\/em>, Kuran<\/em> ve mitoloji olaylar\u0131n\u0131, tarihi olaylara vurarak da hipotezlerimizi sa\u011flamla\u015ft\u0131rabiliriz.\u201d (1)<\/p>\n \u015eimdi, kutsal kitaplar\u0131n S\u00fcleyman\u2019\u0131n krall\u0131\u011f\u0131na dair anlatt\u0131klar\u0131n\u0131 \u201ctarihin gidi\u015f kanunlar\u0131\u201dn\u0131n mant\u0131\u011f\u0131yla tartarak yeniden okuyal\u0131m.<\/p>\n S\u00fcleyman\u2019\u0131n cinleri<\/strong><\/p>\n \u0130srail kral\u0131 S\u00fcleyman, yakla\u015f\u0131k olarak M\u00d6 970-930 y\u0131llar\u0131 aras\u0131nda s\u00fcrd\u00fcrd\u00fc\u011f\u00fc g\u00f6rkemli saltanat\u0131nda, dillere destan zenginli\u011fiyle, \u00fclkesine adalet ve ismindeki gibi bar\u0131\u015f getirmi\u015f olmas\u0131yla bilinir. Kitab\u0131 Mukaddes<\/em>\u2019in Ezgilerin Ezgisi<\/em>, Vaiz<\/em> ve \u00d6zdeyi\u015fler<\/em> kitaplar\u0131n\u0131 onun yazd\u0131\u011f\u0131 kabul edilir. Krallar<\/em> kitab\u0131n\u0131n ilk b\u00f6l\u00fcmleri onun h\u00fck\u00fcmdarl\u0131\u011f\u0131n\u0131 anlat\u0131r. Kuran<\/em>\u2019da da peygamber olarak an\u0131l\u0131r, bir k\u0131sm\u0131 Tevrat\u2019tan al\u0131nm\u0131\u015f k\u0131ssalarla mucizelerine ve hakk\u0131ndaki efsanelere yer verilir. B\u00fct\u00fcn bu anlat\u0131lardan ak\u0131lda kalan S\u00fcleyman\u2019\u0131n krall\u0131\u011f\u0131n\u0131n zenginli\u011fidir, tap\u0131nak ve saray\u0131n\u0131n ihti\u015fam\u0131d\u0131r. Bu zenginli\u011fin ard\u0131nda yatanlar ise, e\u011fer g\u00f6rebilirseniz, sat\u0131r aralar\u0131nda gizlidir.<\/p>\n \u201cBabas\u0131 Davut’un yapt\u0131\u011f\u0131 say\u0131mdan sonra, S\u00fcleyman da \u0130srail’de ya\u015fayan b\u00fct\u00fcn yabanc\u0131lar aras\u0131nda bir say\u0131m yapt\u0131. Yabanc\u0131lar\u0131n say\u0131s\u0131 y\u00fcz elli \u00fc\u00e7 bin alt\u0131 y\u00fcz ki\u015fi olarak belirlendi. Bunlardan yetmi\u015f binine y\u00fck ta\u015f\u0131ma, seksen binine da\u011flarda ta\u015f kesme, \u00fc\u00e7 bin alt\u0131 y\u00fcz\u00fcne de i\u015f\u00e7ileri \u00e7al\u0131\u015ft\u0131rma g\u00f6revi verildi.\u201d (Tevrat<\/em>, Tarihler<\/em> 2, 17-18) \u201cKral S\u00fcleyman angaryas\u0131nda \u00e7al\u0131\u015ft\u0131rmak \u00fczere b\u00fct\u00fcn \u0130srail’den otuz bin adam toplad\u0131\u2026 Angaryas\u0131nda \u00e7al\u0131\u015fan adamlar\u0131n ba\u015f\u0131nda Adoniram vard\u0131. S\u00fcleyman’\u0131n y\u00fck ta\u015f\u0131yan yetmi\u015f bin, da\u011flarda ta\u015f kesen seksen bin adam\u0131 vard\u0131. Ayr\u0131ca, i\u015fin y\u00fcr\u00fcmesini sa\u011flayan ve i\u015f\u00e7ileri y\u00f6neten \u00fc\u00e7 bin \u00fc\u00e7 y\u00fcz g\u00f6revlisi vard\u0131.\u201d (Tevrat<\/em>, Krallar<\/em> 1, 13-16)<\/p>\n \u0130srailo\u011fullar\u0131 esas olarak ticaret, tar\u0131m ve hayvanc\u0131l\u0131kla u\u011fra\u015fan bir topluluktu. S\u00fcleyman\u2019\u0131n in\u015fa etti\u011fi g\u00f6rkemli yap\u0131lar i\u00e7in gerekli i\u015fg\u00fcc\u00fc d\u0131\u015far\u0131dan sa\u011flanm\u0131\u015ft\u0131. Ta\u015f ve metal i\u015fleme gibi nitelikli i\u015fg\u00fcc\u00fc i\u00e7in Fenikeli ustalar getirilmi\u015fti. A\u011f\u0131r i\u015f\u00e7ilik i\u00e7in ise Kenan ilinin \u0130srailo\u011fullar\u0131na boyun e\u011fmi\u015f yerli halk\u0131 ve L\u00fcbnanl\u0131 esirlerin yan\u0131 s\u0131ra, M\u0131s\u0131r, Arabistan ve Suriye\u2019den getirilen k\u00f6leler de kullan\u0131lm\u0131\u015ft\u0131.<\/p>\n Tevrat<\/em>\u2019\u0131n olaylar\u0131 s\u0131ralamakla yetinen yal\u0131n tarih\u00e7ili\u011finden farkl\u0131 bir sembolik dili olan Kuran<\/em>\u2019da, S\u00fcleyman\u2019\u0131n in\u015faatlar\u0131nda \u00e7al\u0131\u015ft\u0131r\u0131lan ve \u0130srailo\u011fullar\u0131n\u0131n bilmedi\u011fi zanaatlar\u0131 bilen bu dik ba\u015fl\u0131 yabanc\u0131lar, cinler ve \u015feytanlar olarak an\u0131ld\u0131: \u201cRabbinin izniyle cinlerden bir k\u0131sm\u0131, onun emrinde \u00e7al\u0131\u015f\u0131rd\u0131. Onlardan kim emrimizden sapsa, ona cehennem ate\u015finin azab\u0131n\u0131 tatt\u0131r\u0131rd\u0131k. Cinler, S\u00fcleyman i\u00e7in diledi\u011fi bi\u00e7imde kaleler, heykeller, havuz gibi \u00e7anaklar ve kazanlar yap\u0131yorlard\u0131.\u201d (Kuran<\/em>, Sebe suresi 12-13) \u201c\u015eeytanlar aras\u0131ndan da, onun i\u00e7in dalg\u0131\u00e7l\u0131k eden (ve inciler \u00e7\u0131karan) ve bundan ba\u015fka i\u015fler g\u00f6renler vard\u0131. Onlar\u0131 g\u00f6zetim alt\u0131nda tutan bizdik.\u201d (Kuran<\/em>, Enbiya suresi 82) (2)<\/p>\n S\u00fcleyman\u2019\u0131n dillere destan saray\u0131, tap\u0131na\u011f\u0131 ve sarayda s\u00fcrd\u00fc\u011f\u00fc g\u00f6rkemli ya\u015fam, egemenli\u011fi alt\u0131na ald\u0131\u011f\u0131 \u201c\u00f6zg\u00fcr\u201d ve k\u00f6le emek\u00e7ilerin cehennem azab\u0131 \u00e7ektirilerek zorla \u00e7al\u0131\u015ft\u0131r\u0131lmas\u0131na dayan\u0131yordu. Kuran<\/em>\u2019\u0131n s\u00f6yledi\u011fine g\u00f6re, kendinden ba\u015fka tanr\u0131 tan\u0131mayan tek tanr\u0131, Rab, b\u00fct\u00fcn kavimlerin tek bir tanr\u0131 etraf\u0131nda birle\u015fece\u011fi yeni bir uygarl\u0131k u\u011fruna S\u00fcleyman\u2019a el vermi\u015f, di\u011fer inan\u00e7lardan, kavimlerden ve milletlerden insanlar\u0131n cehennem azab\u0131 alt\u0131nda ezilmesine, g\u00f6zetim alt\u0131nda tutulmas\u0131na destek olmu\u015ftu. Ne i\u00e7in? Tek tanr\u0131c\u0131l\u0131\u011f\u0131n ilk ve en b\u00fcy\u00fck tap\u0131na\u011f\u0131n\u0131n in\u015fas\u0131, tek tanr\u0131n\u0131n krall\u0131\u011f\u0131n\u0131n bekas\u0131 i\u00e7in. Hikmet K\u0131v\u0131lc\u0131ml\u0131, Kuran<\/em>\u2019da dile gelenin tarihin determinist kanunlar\u0131 oldu\u011funu s\u00f6yler. \u00d6yleyse e\u011fer, \u201c\u00e7ok allahlar\u0131n tek Allaha indirgenmesi\u201d y\u00f6n\u00fcndeki ka\u00e7\u0131n\u0131lmaz tarihsel geli\u015fimi hen\u00fcz vakti dolmadan \u00f6nce sezen \u0130srailo\u011fullar\u0131n\u0131n, bu u\u011furda uygulad\u0131\u011f\u0131 zor, ba\u015far\u0131s\u0131zl\u0131\u011fa mahkum olsa da, Kuran<\/em>\u2019daki bu ifadeyle tarihin gidi\u015f kanunlar\u0131 \u00f6n\u00fcnde hakl\u0131 bulunmu\u015f oluyordu.<\/p>\n E\u015fitlik\u00e7i toplumun \u00e7\u00f6z\u00fclmesi<\/strong><\/p>\n S\u00fcleyman\u2019\u0131n ve babas\u0131 Davut\u2019un krall\u0131\u011f\u0131, \u0130srailo\u011fullar\u0131 i\u00e7in \u00e7obanl\u0131ktan kentle\u015fmeye ge\u00e7i\u015f d\u00f6nemi olmu\u015ftu. Yakla\u015f\u0131k seksen y\u0131ll\u0131k h\u00fck\u00fcmdarl\u0131klar\u0131nda, \u0130srail g\u00fc\u00e7l\u00fc ve merkezile\u015fmi\u015f bir devlet yap\u0131s\u0131 kazand\u0131. \u201c\u0130srailo\u011fullar\u0131 bu d\u00f6nemde sarayla\u015f\u0131r-tap\u0131nakla\u015f\u0131r ve kentle\u015firler. Bundan \u00f6nce, \u0130srailo\u011fullar\u0131nda krall\u0131k yoktur. Her \u015fey Allah’\u0131nd\u0131r. Peygamberler de g\u00f6n\u00fcl r\u0131zas\u0131yla se\u00e7ilmi\u015fler veya kabul edilmi\u015fler kabilelerini y\u00f6netebilmi\u015flerdir.\u201d (3)<\/p>\n Bu her \u015feyden \u00f6nce \u00fclke s\u0131n\u0131rlar\u0131n\u0131 M\u0131s\u0131r\u2019dan F\u0131rat\u2019a kadar geni\u015fleten askeri fetihlerin meyvesiydi. \u0130srail K\u0131z\u0131ldeniz\u2019den \u015eam\u2019a kadar uzanan ticaret yollar\u0131n\u0131 ve Akdeniz\u2019e \u00e7\u0131k\u0131\u015f\u0131 kontrol alt\u0131nda tutan bir devlet haline geldi. Geli\u015fkin bir devlet idaresinin ve vergi sisteminin ortaya \u00e7\u0131kmas\u0131 buna e\u015flik etti. Bu b\u00fcy\u00fcme, a\u015famal\u0131 bir toplumsal d\u00f6n\u00fc\u015f\u00fcmle birlikte yol ald\u0131. Daha \u00f6nceleri toplumda aile ve topluluk ba\u011flar\u0131 a\u011f\u0131r basarken, giderek kabile sistemi s\u0131n\u0131fl\u0131, katmanl\u0131 bir toplumsal yap\u0131 taraf\u0131ndan ku\u015fat\u0131lm\u0131\u015f hale geldi. \u201cKral ve saray\u0131n egemen konumda oldu\u011fu, hemen alt\u0131nda kraliyet kayras\u0131na ba\u011fl\u0131 devlet memurlar\u0131, ticaret ve sanayi ile u\u011fra\u015fan \u015fehirlerdeki halk, k\u0131rsal alanda topra\u011f\u0131 i\u015fleyen k\u00f6yl\u00fcler (olas\u0131l\u0131kla her zaman n\u00fcfusun en b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcn\u00fc onlar olu\u015ftururdu) ve \u0130srail toplumunun en varl\u0131kl\u0131 kesiminin mal\u0131 olan k\u00f6lelerin bulundu\u011fu (hiyerar\u015fik) bir sistem\u201d ortaya \u00e7\u0131kt\u0131. (4)<\/p>\n M\u00d6 ilk bin y\u0131la gelindi\u011finde, akraba temelli topluluklar h\u00e2l\u00e2 varl\u0131\u011f\u0131n\u0131 korusa da, art\u0131k e\u015fitlik ortadan kalkm\u0131\u015f, topra\u011f\u0131n ortak m\u00fclkiyeti zay\u0131flam\u0131\u015ft\u0131. Topluluklar aras\u0131 i\u015fbirli\u011fini gerektiren geni\u015f sulama \u015febekelerine ihtiya\u00e7 duyulmamas\u0131, topluluk yap\u0131lar\u0131n\u0131n da\u011f\u0131lmas\u0131n\u0131 h\u0131zland\u0131rm\u0131\u015f olmal\u0131. \u00d6zel m\u00fclkiyet \u00f6nce hayvanlar, sonra da toprak \u00fczerinde yo\u011funla\u015ft\u0131. Topluluk topraklar\u0131 a\u015famal\u0131 olarak ataerkil ailelerin ba\u015fkanlar\u0131n\u0131n eline ge\u00e7ti. \u00d6zel m\u00fclkiyet \u00f6ylesine geli\u015fmi\u015fti ki kral\u0131n bile topra\u011fa el koyma hakk\u0131 yoktu. (5)<\/p>\n Bu e\u015fitsiz toplumda zenginlerin elinde geni\u015f topraklar, b\u00fcy\u00fck s\u00fcr\u00fcler, kad\u0131n ve erkek say\u0131s\u0131z k\u00f6le ve her t\u00fcrl\u00fc mal birikmekteyken, \u00f6te yanda bor\u00e7lar\u0131n\u0131 \u00f6deyemeyecek durumda olan yoksullar, alacakl\u0131lar\u0131n\u0131n k\u00f6lesi durumuna d\u00fc\u015f\u00fcyorlard\u0131. Zenginlerle yoksullar aras\u0131ndaki u\u00e7urumun yan\u0131 s\u0131ra, S\u00fcleyman\u2019\u0131n kuzeydeki \u0130srailo\u011fullar\u0131na kar\u015f\u0131 kendi kavmi Yehuda\u2019ya ayr\u0131cal\u0131kl\u0131 bir konum vermesi, kavimler aras\u0131ndaki gerilimi de art\u0131rm\u0131\u015ft\u0131. Eski topluluk d\u00fczeninin \u00e7\u00f6z\u00fclmesiyle g\u00fcvencesizle\u015fen, ama fetihler ve ticaretle gelen zenginle\u015fmeden de umdu\u011funu bulamayan kavimler i\u00e7in, S\u00fcleyman\u2019\u0131n ve tanr\u0131s\u0131n\u0131n otoritesi alt\u0131nda birle\u015fmek eskisi kadar cazip g\u00f6r\u00fcnmemeye ba\u015flad\u0131. S\u00fcleyman\u2019\u0131n saltanat\u0131n\u0131n son d\u00f6nemleri olduk\u00e7a gergin ve \u00e7at\u0131\u015fmal\u0131 ge\u00e7ti.<\/p>\n KUZEY \u0130SRA\u0130L\u2019DE \u0130SYAN ve \u0130\u00c7 SAVA\u015e G\u00dcNLER\u0130<\/strong><\/p>\n Kuzey \u0130srail krall\u0131\u011f\u0131n\u0131n \u00f6mr\u00fc i\u00e7 sava\u015flar ve hanedan de\u011fi\u015fiklikleriyle ge\u00e7ti. A\u011f\u0131r vergilere ya\u015fanan kurakl\u0131klarla gelen a\u00e7l\u0131k ve sefalet k\u00f6yl\u00fclerin belini b\u00fck\u00fcyordu. Yoksullar \u00fccretli olarak \u00e7al\u0131\u015fmak ya da alacakl\u0131lardan ve kral\u0131n “zaptiyeleri”nden kurtulmak i\u00e7in da\u011flara ya da \u00dcrd\u00fcn Irma\u011f\u0131 k\u0131y\u0131lar\u0131ndaki fundal\u0131klara s\u0131\u011f\u0131n\u0131yorlard\u0131.<\/p>\n S\u0131k s\u0131k k\u00f6yl\u00fc ayaklanmalar\u0131 ya\u015fand\u0131, ayaklanma kimi zaman orduya da s\u0131\u00e7rad\u0131. Ho\u015fnutsuz k\u00f6yl\u00fcler bir toplumsal de\u011fi\u015fiklik i\u00e7in umutlar\u0131n\u0131, bar\u0131\u015f ve adaleti sa\u011flayacak olan, bizzat Tanr\u0131’n\u0131n kutsay\u0131p g\u00f6nderdi\u011fi adil bir kral\u0131n, bir “ger\u00e7ek mesih”in geli\u015fine ba\u011flam\u0131\u015flard\u0131. S\u00f6zc\u00fcleri genellikle halk hareketinin ba\u015f\u0131na ge\u00e7en kahinler oldu. Halk hareketleri kimi zaman hanedan\u0131n de\u011fi\u015fmesiyle sonu\u00e7lan\u0131yordu, ama k\u00f6yl\u00fclerin durumu kesinlikle de\u011fi\u015fmiyordu. VIII. y\u00fczy\u0131lda, ho\u015fnutsuzluk b\u00fcy\u00fck bir ayaklanmaya d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fc. O ayaklanmada kahinler \u201cb\u00fct\u00fcn kalelerin d\u00fc\u015fece\u011fini, halk\u0131 ezen asalak tak\u0131m\u0131n\u0131n katledilece\u011fini, halk\u0131n yard\u0131m\u0131na bizzat tanr\u0131n\u0131n gelece\u011fini, dinsiz kral ve u\u015faklar\u0131n\u0131n devrilmesinden sonra art\u0131k kral olmayaca\u011f\u0131n\u0131, krall\u0131k saray\u0131n\u0131n k\u00f6k\u00fc ebediyen kaz\u0131nd\u0131ktan sonra halk\u0131n kendisinin kral olaca\u011f\u0131n\u0131, ne kurakl\u0131k ne de k\u0131tl\u0131k kalaca\u011f\u0131n\u0131 ve bu tanr\u0131sal d\u00fczende sonsuza kadar mutluluk ve refah i\u00e7inde ya\u015fanaca\u011f\u0131n\u0131\u201d haber vermi\u015flerdi.<\/p>\n O d\u00f6nemde bir toplumsal devrime yol a\u00e7mayan halk isyanlar\u0131, k\u00f6leci aristokrasi i\u00e7in ciddi birer uyar\u0131 oldular. Krallar, yoksullar\u0131n durumunu yumu\u015fatacak \u00f6nlemler almak zorunlulu\u011funu duydu. Bir yasa bor\u00e7 y\u00fcz\u00fcnden k\u00f6leli\u011fi alt\u0131 y\u0131lla s\u0131n\u0131rland\u0131rd\u0131; sava\u015f d\u00f6neminde say\u0131lar\u0131 \u00e7ok artm\u0131\u015f olan dul ve yetimlerin ve \u00fccretlilerin haklar\u0131n\u0131 savunmak amac\u0131yla yasalar \u00e7\u0131kart\u0131ld\u0131.<\/p>\n Kaynak<\/strong>: \u00a0V. Diakov-S. Kovalev, \u0130lk\u00e7a\u011f Tarihi, -Ortado\u011fu, Uzakdo\u011fu, Eski Yunan<\/em>, C.1,\u00a0 \u00c7ev: \u00d6zdemir \u0130nce, Yordam Kitap, Haziran 2008, s. 189.<\/p><\/blockquote>\n \u0130syanlar ve S\u00fcleyman\u2019\u0131n krall\u0131\u011f\u0131n\u0131n sonu<\/strong><\/p>\n Tevrat<\/em> S\u00fcleyman\u2019\u0131n babas\u0131n\u0131n yolundan gidemedi\u011fini, \u0130srailo\u011fullar\u0131n\u0131 tek bir tanr\u0131 etraf\u0131nda birle\u015ftirme davas\u0131ndan uzakla\u015ft\u0131\u011f\u0131n\u0131, hatta kendisinin de di\u011fer kavimlerden ve inan\u00e7lardan kar\u0131lar\u0131n\u0131n etkisinde kal\u0131p ba\u015fka tanr\u0131lara meyletti\u011fini yazar. Rab S\u00fcleyman\u2019\u0131 cezaland\u0131rmaya, krall\u0131\u011f\u0131na son vermeye karar vermi\u015ftir.<\/p>\n Tevrat<\/em> burada S\u00fcleyman\u2019a kar\u015f\u0131 geli\u015fen ayaklanmalar\u0131 anlatmaya ge\u00e7er. Bunlar\u0131n en dikkat \u00e7ekeni Yarovam\u2019\u0131n ayaklanmas\u0131d\u0131r. Yarovam ya da Yarobh\u2019am, eski Yahudi dilinde insanlar i\u00e7in u\u011fra\u015fan, halk\u0131n haklar\u0131n\u0131 savunan anlam\u0131na gelir. Yarovam S\u00fcleyman\u2019\u0131n yan\u0131nda \u00e7al\u0131\u015fan, kuzeyli \u0130srail kavimlerinden bir i\u015f\u00e7idir. \u015eehir surlar\u0131n\u0131n in\u015faat\u0131nda Yarovam\u2019\u0131n ne kadar \u00e7al\u0131\u015fkan oldu\u011funu g\u00f6ren S\u00fcleyman ona b\u00fct\u00fcn a\u011f\u0131r i\u015flerin sorumlulu\u011funu vermi\u015f, angaryac\u0131ba\u015f\u0131 yapm\u0131\u015ft\u0131r. Bir g\u00fcn peygamber Ahiya, Yarovam\u2019\u0131n yolunu keser, ona s\u00f6z\u00fcn\u00fc tutmay\u0131p kendisine s\u0131rt \u00e7eviren S\u00fcleyman\u2019\u0131n krall\u0131\u011f\u0131n\u0131 y\u0131kaca\u011f\u0131n\u0131, on iki par\u00e7aya b\u00f6lece\u011fini ve on par\u00e7as\u0131n\u0131 ona verip \u0130srail kral\u0131 yapaca\u011f\u0131n\u0131 s\u00f6yler.<\/p>\n Yarovam ayaklan\u0131r ama kendi kavmi d\u0131\u015f\u0131ndaki i\u015f\u00e7ileri ve k\u00f6leleri harekete ge\u00e7irmeyi ba\u015faramaz. Ayaklanmay\u0131 bast\u0131ran S\u00fcleyman\u2019dan ka\u00e7\u0131p M\u0131s\u0131r\u2019a s\u0131\u011f\u0131n\u0131r. Bu ba\u015far\u0131s\u0131zl\u0131\u011f\u0131 Tevrat<\/em> \u015f\u00f6yle izah eder; Tanr\u0131, babas\u0131 Davut\u2019un hat\u0131r\u0131na, krall\u0131\u011f\u0131n\u0131 da\u011f\u0131tmak i\u00e7in S\u00fcleyman\u2019\u0131n \u00f6l\u00fcm\u00fcn\u00fc beklemeye karar vermi\u015ftir. B\u00f6ylece S\u00fcleyman\u2019\u0131n iktidar\u0131n\u0131n sars\u0131lmas\u0131 ve ba\u015far\u0131s\u0131z ayaklanma, yani tarihin tek tanr\u0131l\u0131 uygarl\u0131k y\u00f6n\u00fcnde gidi\u015findeki t\u00f6kezlemeler de tanr\u0131n\u0131n iradesi alt\u0131na al\u0131nm\u0131\u015f, yani tarihin gidi\u015f kanunlar\u0131 aras\u0131nda anlamland\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n S\u00fcleyman ayaklanmay\u0131 bast\u0131rsa da sular durulmaz. \u00d6l\u00fcm\u00fcnden sonra ba\u015fa ge\u00e7en o\u011flu Rehavam otoriteyi sa\u011flayamaz. S\u00fcleyman\u2019\u0131n \u00f6l\u00fcm\u00fc ve krall\u0131\u011f\u0131n\u0131n sonlanmas\u0131n\u0131n Kuran<\/em>\u2019daki anlat\u0131m\u0131 da ilgin\u00e7tir. \u201cNihayet S\u00fcleyman\u2019\u0131n \u00f6l\u00fcm\u00fcne karar verdi\u011fimizde, onlara onun \u00f6l\u00fcm\u00fcn\u00fc sezdiren olmad\u0131, yaln\u0131z bir a\u011fa\u00e7 kurdu dayand\u0131\u011f\u0131 asas\u0131n\u0131 kemirdi, S\u00fcleyman bu y\u00fczden yere y\u0131k\u0131l\u0131nca \u00f6ld\u00fc\u011f\u00fc anla\u015f\u0131ld\u0131 ki, e\u011fer cinler g\u00f6r\u00fcnmeyeni (S\u00fcleyman\u2019\u0131n \u00f6ld\u00fc\u011f\u00fcn\u00fc) daha \u00f6nceden bilseler, o onur k\u0131r\u0131c\u0131 angaryalar\u0131n s\u0131k\u0131nt\u0131s\u0131n\u0131 \u00e7ekmeye devam etmezlerdi.\u201d (Kuran<\/em>, Sebe suresi 14)<\/p>\n Kuran<\/em>\u2019a g\u00f6re S\u00fcleyman\u2019\u0131n kurdu\u011fu d\u00fczen \u00f6l\u00fcm\u00fcnden \u00f6nce zaten \u00e7\u00fcr\u00fcm\u00fc\u015ft\u00fcr, diki\u015f tutmamaktad\u0131r. Ancak iktidar\u0131n\u0131n dayana\u011f\u0131 olan devlet yap\u0131s\u0131, asas\u0131, krall\u0131\u011f\u0131n\u0131 ayakta tutmaya devam eder. S\u00fcleyman\u2019\u0131n \u00f6l\u00fcm\u00fcnden sonra d\u00fczeni ayakta tutan devlet de \u00e7\u00fcr\u00fcr, ba\u015fa ge\u00e7en o\u011flu Rehavam asay\u0131 kemiren bir kurt gibi devleti i\u00e7ten i\u00e7e kemirmi\u015ftir. S\u00fcleyman\u2019\u0131n d\u00fczeninin sonunun geldi\u011fi o zaman ortaya \u00e7\u0131kar. S\u00fcleyman esas o zaman \u00f6lm\u00fc\u015ft\u00fcr.<\/p>\n Rehavam\u2019\u0131n ba\u015fa ge\u00e7mesiyle kar\u0131\u015f\u0131kl\u0131klar yine ba\u015flad\u0131. \u0130srailliler M\u0131s\u0131r\u2019daki Yarovam\u2019\u0131 ba\u015flar\u0131na ge\u00e7meye \u00e7a\u011f\u0131rd\u0131lar. Daha \u00f6nce ayaklanmaya kat\u0131lmayan kitleler, \u201ccinler\u201d de onun etraf\u0131ndayd\u0131 bu kez. Tevrat<\/em>\u2019\u0131n anlat\u0131m\u0131na g\u00f6re, isyanc\u0131lar yeni krala \u015fartlar\u0131n\u0131 sundular. \u201cBaban \u00fczerimize a\u011f\u0131r bir boyunduruk koydu. Ama baban\u0131n \u00fczerimize y\u00fckledi\u011fi a\u011f\u0131r y\u00fck\u00fc ve boyunduru\u011fu hafifletirsen sana kul k\u00f6le oluruz.\u201d dediler. Kral Rehavam, halka sert bir yan\u0131t verdi: \u201cBabam\u0131n size y\u00fckledi\u011fi boyunduru\u011fu ben daha da a\u011f\u0131rla\u015ft\u0131raca\u011f\u0131m. Babam sizi k\u0131rba\u00e7la yola getirdiyse, ben sizi akreplerle yola getirece\u011fim.\u201d Bunun \u00fczerine ayaklanma b\u00fcy\u00fcd\u00fc. \u0130syanc\u0131lar i\u015f\u00e7ilerin ba\u015f\u0131ndaki g\u00f6revlileri, b\u00f6lge valilerini, vergi toplayan tahsildarlar\u0131 \u00f6ld\u00fcrd\u00fcler. Krala s\u0131rt \u00e7evirdiler, sonunda \u0130srailo\u011fullar\u0131n\u0131n Birle\u015fik Monar\u015fi diye an\u0131lan krall\u0131\u011f\u0131 par\u00e7aland\u0131. Yarovam\u2019un etraf\u0131nda toplanan on \u0130srail kavmi Kuzey \u0130srail krall\u0131\u011f\u0131n\u0131 kurdu. G\u00fcneyde ise S\u00fcleyman\u2019\u0131n kavmi Yehuda ve Benyamin kabileleri kald\u0131.<\/p>\n Y\u00fczy\u0131llar sonra \u201cHicaz\u2019da orijinal bir tarihsel devrimle\u201d evrenselle\u015fecek olan tek tanr\u0131c\u0131l\u0131k, o \u00e7a\u011fda \u201cFilistin\u2019de kendi i\u00e7ine kapal\u0131 kalmak zorunda kald\u0131: Vakit dolmam\u0131\u015ft\u0131\u2026\u201d (6)<\/p>\n Dipnotlar<\/strong><\/p>\n 1) Hikmet K\u0131v\u0131lc\u0131ml\u0131, Allah Peygamber Kitap<\/em>, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, 2013, s.128.<\/p>\n 2) Bu s\u00fcrelerde ge\u00e7en ifadeleri kelimenin ger\u00e7ek anlam\u0131yla do\u011fa\u00fcst\u00fc varl\u0131klar olarak alanlar\u0131n yan\u0131 s\u0131ra, \u201cesir d\u00fc\u015f\u00fcp zincire vurularak \u00e7al\u0131\u015ft\u0131r\u0131lan milletler\u201d (S\u00fcleyman Ate\u015f, Y\u00fcce Kur\u2019an\u2019\u0131n \u00c7a\u011fda\u015f Tefsiri<\/em>, c.VII, s. 473), \u201cvas\u0131fs\u0131z, tecr\u00fcbesiz yabanc\u0131 i\u015f\u00e7iler\u201d (Muhammed El Behiy, Kur\u2019ani Kavramlar<\/em>, s.145-146), \u201ck\u00f6lele\u015ftirilmi\u015f, ba\u015f e\u011fmeyen, kibirli d\u00fc\u015fman g\u00fc\u00e7ler\u201d (Muhammed Esed, Kur\u2019an Mesaj\u0131<\/em>, c.II, s.660), \u201casi ve yabanc\u0131 kavimlere mensup insanlar\u201d (Mustafa \u00d6zt\u00fcrk, Kur\u2019an-\u0131 Kerim Meali<\/em>, s.588) \u201chakimiyet alt\u0131na al\u0131nm\u0131\u015f ba\u015fka \u00fclkelerden, yabanc\u0131 kabile ve topluluklardan insanlar\u201d (\u0130hsan Elia\u00e7\u0131k, Ya\u015fayan Kuran<\/em>, s. 447, 561) olarak yorumlayan pek \u00e7ok meal bulunmaktad\u0131r. (Akt. <\/strong>Cengiz Duman, Kur\u2019an K\u0131ssalar\u0131n\u0131n Tarihselli\u011fi<\/em>,<\/em> Ekin Yay\u0131nlar\u0131, 2011<\/em><\/p>\n 3) Hikmet K\u0131v\u0131lc\u0131ml\u0131, age, s.138.<\/p>\n 4) Amelie Kuhrt, Eski \u00c7a\u011f\u2019da Yak\u0131ndo\u011fu<\/em>, C.2, \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, \u00c7ev: Dilek \u015eendil, s.88<\/p>\n 5) V. Diakov-S. Kovalev, \u0130lk\u00e7a\u011f Tarihi, -Ortado\u011fu, Uzakdo\u011fu, Eski Yunan<\/em>, C.1,\u00a0 \u00c7ev: \u00d6zdemir \u0130nce, Yordam Kitap, Haziran 2008, s.186-189.<\/p>\n 6) Hikmet K\u0131v\u0131lc\u0131ml\u0131, age, s.93.<\/p>\n","protected":false},"excerpt":{"rendered":" Uygarl\u0131\u011f\u0131n do\u011fdu\u011fu, k\u00fclt\u00fcr\u00fcn, yaz\u0131n\u0131n, bilimin be\u015fi\u011fi olan bu topraklar, ilk s\u0131n\u0131fl\u0131 toplumun ve devletin do\u011fu\u015funa da sahne olmu\u015f. Dolay\u0131s\u0131yla ilk s\u0131n\u0131f m\u00fccadelelerine ve ezilen, s\u00f6m\u00fcr\u00fclen kitlelerin daha iyi bir ya\u015fam i\u00e7in ilk isyanlar\u0131na da… Do\u011fald\u0131r ki, tarihin yaz\u0131l\u0131 bir kayd\u0131n\u0131 tutma al\u0131\u015fkanl\u0131\u011f\u0131n\u0131n pek olmad\u0131\u011f\u0131, oldu\u011fu kadar\u0131yla da kesin olarak egemenlerin tekelinde bulundu\u011fu bir \u00e7a\u011f\u0131n isyanlar\u0131 […]<\/p>\n","protected":false},"author":227,"featured_media":26794,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[158,1464,222],"tags":[1079,3472,3471,230,1496,3387],"class_list":["post-26793","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-121-sayi","category-dosya","category-tarih","tag-antik-misir","tag-antik-yakindogu","tag-halk-isyanlari","tag-insanlik-tarihi","tag-sinif-mucadelesi","tag-sumerler"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/26793","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/227"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=26793"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/26793\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/26794"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=26793"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=26793"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=26793"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}ANT\u0130K MISIR\u2019DA D\u00dcNYA \u00c7\u00d6MLEK\u00c7\u0130 \u00c7ARKI G\u0130B\u0130 D\u00d6N\u00dcYOR<\/strong><\/h4>\n
KUTSAL K\u0130TAPLARDA S\u00dcLEYMAN\u2019IN KRALLI\u011eI ve \u0130SYAN<\/strong><\/h4>\n