{"id":3309,"date":"2017-12-24T21:08:30","date_gmt":"2017-12-24T19:08:30","guid":{"rendered":"http:\/\/www.libridergi.org\/2015-en\/trans-2015-en\/lbr-0116"},"modified":"2018-01-17T08:38:19","modified_gmt":"2018-01-17T06:38:19","slug":"lbr-0116","status":"publish","type":"post","link":"https:\/\/www.libridergi.org\/en\/2017-en\/lbr-0116","title":{"rendered":"Yunan ve Roma\u2019da \u00d6l\u00fc K\u00fclt\u00fc"},"content":{"rendered":"
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Yunan ve Roma\u2019da \u00d6l\u00fc K\u00fclt\u00fc<\/i><\/h2>\n

Tuna AK\u00c7AY<\/h3>\n
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ISBN: 9786059636131<\/strong>
\nPage:<\/strong>\u00a0218
\nPublication Date:<\/strong>\u00a02017
\nLocation:<\/strong> Ankara
\nPublisher: <\/strong>Bilgin K\u00fclt\u00fcr Sanat Yay\u0131nlar\u0131<\/p><\/div>

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<\/div>\nLIBRI<\/em>\u00a0III (2017) 461-467<\/strong>
\nDOI<\/strong>:\u00a010.20480\/lbr.2017034
\nReceived Date<\/strong>: 24.11.2017 | Acceptance Date<\/strong>: 18.12.2017
\nOnline Publication Date<\/strong>: 24.12.2017
\nCopyright \u00a9 Journal of Book Notices, Reviews and Translations, 2017<\/p>\n
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\"references\"\u00a0<\/strong>\u00a0View PDF<\/strong><\/a><\/p>\n

\"info\"\u00a0\u00a0<\/a>Citation<\/a>
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T. AK\u00c7AY, Yunan ve Roma\u2019da \u00d6l\u00fc K\u00fclt\u00fc.<\/em> Ankara 2017. Bilgin K\u00fclt\u00fcr Sanat Yay\u0131nlar\u0131, 218 sayfa (89 Fig\u00fcr-51 Resim ile birlikte). ISBN: 9786059636131<\/strong><\/p>\n

\u00ad<\/strong><\/p>\n

\u00d6l\u00fcmle gelen bilinmezli\u011fe yolculuk s\u00fcreci, baz\u0131lar\u0131 g\u00fcn\u00fcm\u00fcze de\u011fin uzanan es\u00adki\u00e7a\u011f rit\u00fcelleri ve yas tutma, g\u00f6m\u00fcn\u00fcn \u015fekli, mezar\u0131n formu ve gidenin ar\u00add\u0131n\u00addan ba\u015flayan yas s\u00fcreci; co\u011frafi, dini, sosyo-ekonomik ve siyasi etkenlere g\u00f6re farkl\u0131l\u0131klar g\u00f6sterse de \u00f6l\u00fcmden sonra hat\u0131rlanmak, ard\u0131nda unutulma\u00admay\u0131 sa\u011f\u00adlayacak izler b\u0131rakma iste\u011fi de\u011fi\u015fmeyen evrensel bir duygu olarak \u00f6ne \u00e7\u0131kmaktad\u0131r. Ya\u015fam\u0131n sona ermesi ile ba\u015flayan s\u00fcre\u00e7, gidenin en iyi \u015fe\u00adkilde u\u011furlanmas\u0131 arzusu ile kalanlar\u0131n \u2018g\u00f6rev\u2019lerini yerine getirmeleri ve bel\u00adki de bu \u015fekilde ac\u0131lar\u0131n\u0131 da hafifletmeye \u00e7al\u0131\u015fmalar\u0131n\u0131n bir yolu olarak \u00e7e\u015fitli rit\u00fcellerle devam etmektedir. Bilinmeyene do\u011fru yola \u00e7\u0131kman\u0131n ve yolcu et\u00admenin maddi k\u00fclt\u00fcr kal\u0131nt\u0131lar\u0131ndaki yans\u0131malar\u0131, g\u00fcn\u00fcm\u00fcz bilim insanlar\u0131 tara\u00adf\u0131ndan ara\u015ft\u0131r\u0131lmaya ve anlamland\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Ya\u015fam\u0131n de\u00ad\u011fi\u015fmez bir ger\u00e7e\u011fi olarak var olan \u00f6l\u00fcm, bu konular dahilinde yap\u0131lan \u00e7al\u0131\u015fma\u00adlar\u0131 canl\u0131 tutmaktad\u0131r. Ac\u0131n\u0131n zihinlerde yaratt\u0131\u011f\u0131 etki-sonu\u00e7 yans\u0131malar\u0131n\u0131n anlamland\u0131r\u0131lmas\u0131 ba\u011flam\u0131nda yaln\u0131zca somut veriler \u00fczerinden de\u011ferlen\u00addirmeler yapman\u0131n yetersiz kalabilece\u011fi vurgusuyla konunun soyut kavram\u00adlar ekseninde de de\u011ferlendirilmeye \u00e7al\u0131\u015f\u0131lmas\u0131 materyal k\u00fclt\u00fcr kal\u0131nt\u0131lar\u0131n\u0131n izlerini okumakta yarar sa\u011flayacakt\u0131r. T. Ak\u00e7ay taraf\u0131ndan kaleme al\u0131nan Yu\u00adnan ve Roma\u2019da \u00d6l\u00fc K\u00fclt\u00fc, Paleolitik \u00c7a\u011f\u2019dan ba\u015flayarak \u00f6l\u00fc k\u00fclt\u00fc ile ili\u015fkili olan verileri, eski\u00e7a\u011f \u00f6l\u00fc k\u00fclt\u00fc ve rit\u00fcelleri \u00e7er\u00e7evesinde Hellen ve Roma d\u00fcn\u00adyas\u0131 ba\u015fta olmak \u00fczere ele al\u0131r. Ak\u00e7ay\u2019\u0131n eseri, konular\u0131n ele al\u0131n\u0131\u015f\u0131nda benim\u00adsenen, materyali \u00fcreten insan unsurunu anlama odakl\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131, materyalin insano\u011flunun ya\u015fad\u0131\u011f\u0131 d\u00fcnyan\u0131n anla\u015f\u0131l\u0131p yorumlanmas\u0131nda sa\u011fl\u0131kl\u0131 sonu\u00e7lar elde etmek i\u00e7in arkeolojik bir ara\u00e7 oldu\u011fu fikriyle kurgulanm\u0131\u015f bir \u00e7al\u0131\u015fma or\u00adtaya koyar.<\/p>\n

Eser, yazar\u0131n konuyla ilgili \u00e7al\u0131\u015fmalar\u0131na ba\u015flama s\u00fcreci, te\u015fekk\u00fcr k\u0131sm\u0131, kitab\u0131n konusu ile ilgili genel kavramlar, i\u00e7erik, kapsam ve ama\u00e7 hakk\u0131nda bil\u00adgiler edindi\u011fimiz \u00d6ns\u00f6z <\/em>(xi-viii) ve Giri\u015f <\/em>(1-2) k\u0131s\u0131mlar\u0131 ile ba\u015flar.<\/p>\n

I. b\u00f6l\u00fcm, k\u00fclt kelimesinin anlam\u0131, dilimizdeki kar\u015f\u0131l\u0131\u011f\u0131 ve arkeolojik termi\u00adnolojide kullan\u0131m\u0131 \u00fczerine a\u00e7\u0131klamalar i\u00e7eren K\u00fclt Nedir?<\/em> (3-4) ve \u00f6l\u00fc k\u00fcltleri\u00adnin olu\u015fumu, \u00f6l\u00fc k\u00fclt\u00fc kavram\u0131n\u0131n i\u00e7eri\u011fini olu\u015fturan eylemler ile \u00f6teki d\u00fcnya inanc\u0131 ve inan\u00e7 sisteminin rit\u00fceller \u00fczerindeki etkisinin ele al\u0131nd\u0131\u011f\u0131 \u00d6l\u00fc K\u00fclt\u00fc Nedir? <\/em>(4-5) adl\u0131 iki ba\u015fl\u0131ktan olu\u015fur.<\/p>\n

II. b\u00f6l\u00fcm (7-93) d\u00f6rt ana ba\u015fl\u0131k alt\u0131nda ele al\u0131n\u0131r. \u0130lk olarak \u00d6l\u00fc K\u00fclt\u00fcn\u00fcn Erken Tarihi <\/em>(7-43) ba\u015fl\u0131\u011f\u0131 at\u0131l\u0131r ve \u2018\u00f6l\u00fcm\u2019 kavram\u0131n\u0131n bir yok olu\u015f olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00adce\u00adsinin inan\u00e7 sistemleriyle birle\u015fmesi ve \u00f6l\u00fcm olgusu kar\u015f\u0131s\u0131nda olu\u015fan erken yakla\u015f\u0131mlar\u0131n arkeolojik ve antropolojik veriler ile Paleolitik \u00c7a\u011f\u2019a uza\u00adnan ge\u00e7mi\u015fi ele al\u0131n\u0131r. T\u00fcr\u00fcm\u00fcz\u00fcn \u00f6l\u00fcm kar\u015f\u0131s\u0131nda geli\u015ftirdi\u011fi tav\u0131r ve \u00f6l\u00fcm olgusunun toplumlarda nas\u0131l kar\u015f\u0131l\u0131k buldu\u011fu, g\u00f6m\u00fc \u015feklinin ve rit\u00fcellerin \u00e7a\u011flar ge\u00e7tik\u00e7e de\u011fi\u015fen unsurlar\u0131, farkl\u0131 co\u011frafyalara, de\u011fi\u015fen ya\u015fam \u015fekline, inan\u00e7 sistemi ve toplum yap\u0131s\u0131na g\u00f6re, arkeolojik veriler \u0131\u015f\u0131\u011f\u0131nda g\u00fcn\u00fcm\u00fcz\u00adden 300.000 y\u0131l \u00f6ncesinden M\u00d6 VI. y\u00fczy\u0131la kadar uzanan zaman aral\u0131\u011f\u0131nda kronolojik olarak irdelenir ve de\u011ferlendirilir. \u0130kinci ba\u015fl\u0131k \u00d6l\u00fc K\u00fclt\u00fc Rit\u00fcelleri <\/em>(43) alt\u0131nda, libasyon ve \u00f6l\u00fc yeme\u011finin kurban rit\u00fcelinin bir par\u00e7as\u0131 oldu\u011funu ancak bu a\u015famalar\u0131n daha iyi anla\u015f\u0131lmas\u0131 i\u00e7in her birinin ayr\u0131 ba\u015fl\u0131klar alt\u0131nda irdelenece\u011fi belirtilerek, s\u00f6z konusu rit\u00fcellerin yaln\u0131zca \u00f6l\u00fc k\u00fclt\u00fc kapsam\u0131nda de\u011fil toplumlar\u0131n inan\u00e7 sisteminde bir tap\u0131nma arac\u0131 olarak yer almas\u0131 nedeniyle genel bir bak\u0131\u015f a\u00e7\u0131s\u0131yla ele al\u0131naca\u011f\u0131 belirtilir. \u00dc\u00e7\u00fcnc\u00fc ba\u015fl\u0131k \u00d6l\u00fc K\u00fclt\u00fc Rit\u00fcellerinin Erken Tarihi<\/em> (44-72), Kurban<\/em>, Libasyon<\/em> ve \u00d6l\u00fc Yeme\u011fi<\/em> alt ba\u015fl\u0131klar\u0131 alt\u0131nda konular\u0131 inceler. Kurban<\/em>\u2019\u0131n (44-52), Mezopotamya toplum\u00adlar\u0131nda ve Anadolu\u2019da nas\u0131l kar\u015f\u0131l\u0131k buldu\u011fu, dinsel rit\u00fcellerde \u00f6ne \u00e7\u0131kan bir gelenek olarak \u2018kurban\u2019\u0131n inan\u00e7 sistemlerindeki merkezi yeri, Tanr\u0131\/Tanr\u0131\u00ad\u00e7a\u2019n\u0131n l\u00fctfunu kazanmak amac\u0131yla insanla tanr\u0131 aras\u0131nda kurdu\u011fu ba\u011f, rit\u00fce\u00adlin gerek \u00f6l\u00fc k\u00fclt\u00fc seramonilerinde uygulan\u0131\u015f\u0131 gerekse inan\u00e7 sistemin\u00addeki merkezi yeri nedeniyle toplumsal \u00f6nemi arkeolojik veriler ve yaz\u0131l\u0131 kaynaklar \u0131\u015f\u0131\u011f\u0131nda ele al\u0131n\u0131r. Libasyon<\/em> (52-62) alt ba\u015fl\u0131\u011f\u0131nda, M\u00d6 III. biny\u0131l Mezopotamya K\u00fclt\u00fcrleri, Tun\u00e7 \u00c7a\u011f\u0131 Ege K\u00fclt\u00fcrleri, Hitit, Urartu ve Frig inan\u00e7 sisteminde, tanr\u0131lara ve \u00f6len ki\u015filere yap\u0131lan libasyon rit\u00fcelinin farkl\u0131 k\u00fclt\u00fcrlerdeki uygu\u00adlama y\u00f6ntemleri, kullan\u0131lan libasyon s\u0131v\u0131s\u0131n\u0131n \u00e7e\u015fitlili\u011fi, sununun yap\u0131ld\u0131\u011f\u0131 alanlar, kaplar ve yap\u0131l\u0131\u015f \u015fekli, yaz\u0131l\u0131 metinler ve arkeolojik veriler kullan\u0131larak mercek alt\u0131na al\u0131n\u0131r. \u00d6l\u00fc Yeme\u011fi <\/em>(62-72) alt ba\u015fl\u0131\u011f\u0131nda, Akdeniz d\u00fcnyas\u0131nda ve Mezopotamya\u2019daki toplumlarda \u00f6nemli bir rit\u00fcel olan \u00f6l\u00fc yeme\u011fi gelene\u00ad\u011finin erken \u00f6rnekleri, ruhun a\u00e7l\u0131k ya da susuzluk \u00e7ekmesi halinde ya\u015fa\u00adyanlar\u0131 huzursuz edece\u011fi d\u00fc\u015f\u00fcncesiyle rit\u00fcelin geleneksel hale gelmesi, farkl\u0131 k\u00fclt\u00fcr\u00adlerde rit\u00fcelin uygulan\u0131\u015f\u0131na y\u00f6nelik veriler i\u00e7eren arkeolojik buluntularla ve fig\u00fcrlerle ele al\u0131narak seramoninin zihinlerde canland\u0131r\u0131labilmesi sa\u011flan\u0131r. II. b\u00f6l\u00fcm\u00fcn son ba\u015fl\u0131\u011f\u0131 Yunan ve Roma D\u00fcnyas\u0131nda \u00d6l\u00fc K\u00fclt\u00fc Rit\u00fcelleri<\/em> (73-97) \u00fc\u00e7 alt ba\u015fl\u0131ktan olu\u015fur; Kurban<\/em>, Libasyon <\/em>ve \u00d6l\u00fc Yeme\u011fi<\/em>. Kurban <\/em>(73-82) Homeros\u2019un \u0130lias Destan\u0131\u2019nda ayr\u0131nt\u0131l\u0131 olarak i\u015flenen Patraklos\u2019un cenaze t\u00f6reni ve t\u00f6rendeki kurban rit\u00fceli ile ba\u015flar. Hellenlerin kurban rit\u00fcellerinde tipik bir \u015femaya sahip oldu\u011fu belirtilir ve eski\u00e7a\u011f vazo resim sanat\u0131, levhalar, kabartmalar ve yaz\u0131l\u0131 kaynaklar kullan\u0131larak kurban rit\u00fcelinin nas\u0131l ger\u00e7ekle\u015f\u00adti\u011fi aktar\u0131l\u0131r. Romal\u0131larda tanr\u0131 ile ileti\u015fime ge\u00e7menin yolu olarak g\u00f6r\u00fclen kurban<\/em>\u0131n en \u00f6nemli rit\u00fcel oldu\u011fu, toplumda \u00f6ne \u00e7\u0131kmay\u0131 sa\u011flayan bir gelenek olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc, ya\u015fayanlar\u0131n sa\u011fl\u0131\u011f\u0131 ve \u00f6l\u00fclerin huzuru, \u00f6zel g\u00fcnlerin y\u0131ld\u00f6n\u00fcmleri ve evdeki bereketin devam\u0131 i\u00e7in toplumsal d\u00fczen i\u00e7inde hayat\u0131n bir par\u00e7as\u0131 olarak kurban rit\u00fcelinin ger\u00e7ekle\u015fti\u011fi ve t\u00f6renin yap\u0131l\u0131\u015f amac\u0131na g\u00f6re uygulaman\u0131n nas\u0131l de\u011fi\u015fti\u011fi ele al\u0131n\u0131r. Libasyon <\/em>(83-93) alt ba\u015fl\u0131\u011f\u0131nda, \u00f6l\u00fc k\u00fclt\u00fc rit\u00fcellerinde s\u0131v\u0131 sunumunun Hellenler ve Romal\u0131l\u0131lar taraf\u0131ndan nas\u0131l uyguland\u0131\u011f\u0131 hakk\u0131nda bilgilere yer verilir. \u00c7o\u011funlukla \u015farapla yap\u0131lan libasyo\u00adnun, su, kan, s\u00fct, bal ve ya\u011f gibi s\u0131v\u0131larla da yap\u0131ld\u0131\u011f\u0131, rit\u00fcelin \u2018en de\u011ferli olan\u0131\u2019 tanr\u0131 ile payla\u015fmak, tanr\u0131ya arma\u011fan etmekle ili\u015fkili oldu\u011fu dile getirilir. Li\u00adbas\u00adyonun ne \u015fekillerde uyguland\u0131\u011f\u0131, t\u00f6renin ayr\u0131nt\u0131lar\u0131, kat\u0131lanlar\u0131n uymas\u0131 ge\u00adreken kurallar, gerekli enstr\u00fcmanlar, t\u00f6ren g\u00f6revlileri, rit\u00fcel mekan\u0131 gibi konuyla ilgili detaylar, vazo resim sanat\u0131nda yer alan betimlemeler, kabart\u00admalar, levha ve sikke \u00fczerindeki \u00f6rnekler ile ele al\u0131n\u0131r. \u00d6l\u00fc Yeme\u011fi<\/em> (93-97) alt ba\u015fl\u0131\u011f\u0131nda, Hellen d\u00fcnyas\u0131nda M\u00d6 VII. y\u00fczy\u0131l\u0131n sonlar\u0131ndan itibaren kline sahneleriyle g\u00f6r\u00fclmeye ba\u015flanan \u00f6l\u00fc yeme\u011fi sahneleri ile \u0130lias destan\u0131nda yer alan \u00f6l\u00fc yeme\u011fi rit\u00fcelinin haz\u0131rl\u0131klar\u0131na de\u011finilir. Roma\u2019daki yemek rit\u00fcelleri, mezarl\u0131kta cenazenin defnedilmesinden hemen sonra ve g\u00f6m\u00fcn\u00fcn yap\u0131lma\u00ads\u0131ndan dokuz g\u00fcn sonra yine mezar ba\u015f\u0131nda ger\u00e7ekle\u015fen yemek rit\u00fcelleri ola\u00adrak ele al\u0131n\u0131r. Ayr\u0131ca y\u0131l i\u00e7erisinde de yemek rit\u00fcelinin devam etti\u011fine, \u00f6len ki\u015finin do\u011fum g\u00fcn\u00fc ve \u00f6l\u00fclerle ilgili bayramlarda akraba ve dostlar\u0131n kat\u0131l\u0131\u00adm\u0131yla d\u00fczenlenen ziyafetlere de\u011finilir. Bu rit\u00fcellere, mezara yiyecek ve i\u00e7e\u00adcek d\u00f6k\u00fclebilen delik veya borularla (profusio<\/em>) yap\u0131lan sunu sayesinde \u00f6len ki\u015finin de dahil edildi\u011fi belirtilir.<\/p>\n

III. b\u00f6l\u00fcm Yunan D\u00fcnyas\u0131nda \u00d6l\u00fc K\u00fclt\u00fc <\/em>ve Roma D\u00fcnyas\u0131nda \u00d6l\u00fc K\u00fclt\u00fc <\/em>ana ba\u015fl\u0131klar\u0131 alt\u0131nda kaleme al\u0131nm\u0131\u015ft\u0131r. \u0130lk olarak Yunan D\u00fcnyas\u0131nda \u00d6l\u00fc K\u00fclt\u00fc <\/em>(99) konusuna giri\u015f yap\u0131l\u0131r ve \u00f6l\u00fc k\u00fclt\u00fc kavram\u0131n\u0131 anlamak i\u00e7in yaln\u0131zca me\u00adzarlara bakman\u0131n yetersiz olaca\u011f\u0131 kan\u0131s\u0131yla \u00f6l\u00fcmle ilgili t\u00fcm verilerin incelen\u00admesinin gereklili\u011fi belirtilir. Bu kapsamda konunun sekiz alt ba\u015fl\u0131k alt\u0131nda incelenece\u011fi k\u0131sma ge\u00e7ilir. \u0130lk olarak Mezarlar\u0131n ve Rit\u00fcellerin Yunan Toplu\u00admundaki<\/em> Yeri <\/em>(100-102) alt ba\u015fl\u0131\u011f\u0131 alt\u0131nda, Hellen \u00f6l\u00fc rit\u00fcellerinde, g\u00f6m\u00fcn\u00fcn ve mezar\u0131n yap\u0131lmas\u0131n\u0131n bireye yap\u0131lan son g\u00f6rev olarak olduk\u00e7a \u00f6nemli oldu\u00ad\u011funun \u00fczerinde durulur. Zira kalan ki\u015filerin miras\u0131 alabilmesi i\u00e7in g\u00f6m\u00fc\u00adn\u00fcn geleneklere g\u00f6re yap\u0131lmas\u0131 \u015fart\u0131 ya da anne babas\u0131n\u0131n mezar\u0131n\u0131 yapt\u0131r\u00admayan evlatlar\u0131n demos\u2019<\/em>tan kovulmas\u0131 gibi kurallar \u00f6l\u00fc rit\u00fcellerinin ailevi bir durum olmaktan \u00e7\u0131k\u0131p, yapt\u0131r\u0131mlarla koruma alt\u0131na al\u0131nan toplumsal bir olgu haline geldi\u011fini g\u00f6stermektedir. Ki\u015finin bir mezara sahip olmas\u0131n\u0131n ne denli \u00f6nemli oldu\u011fu, cesedin olmad\u0131\u011f\u0131 durumlarda dahi ruhun \u00f6teki d\u00fcnyaya ge\u00e7\u00adme\u00adsinin kolayla\u015faca\u011f\u0131 inanc\u0131 ile kenotaph<\/em>lar\u0131n yap\u0131lmas\u0131 ve b\u00f6ylelikle \u00f6l\u00fcn\u00fcn itibar\u0131n\u0131n devam edece\u011fi inanc\u0131n\u0131n varl\u0131\u011f\u0131 ile vurgulan\u0131r.<\/p>\n

Yunan \u00d6l\u00fc K\u00fclt\u00fc\u2019n\u00fcn A\u015famalar\u0131<\/em> (102-103) ba\u015fl\u0131\u011f\u0131 alt\u0131nda, cenaze rit\u00fcel\u00adlerinin hangi a\u015famalarda ger\u00e7ekle\u015ftirildi\u011fi, hem destanlardan edinilen bilgi\u00adlere g\u00f6re hem de g\u00fcnl\u00fck hayattaki rit\u00fcellere g\u00f6re s\u0131ralanm\u0131\u015ft\u0131r. Cenazenin Haz\u0131r\u00adlanmas\u0131<\/em>\u2019nda (103-108) \u2018ar\u0131nma\u2019 d\u00fc\u015f\u00fcncesi ile \u00f6l\u00fcn\u00fcn \u00f6ncelikli olarak y\u0131\u00adkanmas\u0131, aromatik ya\u011flarla ya\u011flanmas\u0131\/merhemlenmesi, \u00e7ene ba\u011flama, ge\u00adnel olarak beyaz olan giysinin giyilmesi ve \u00f6l\u00fc bedenin lekhos<\/em> (yatak) \u00fczerine yat\u0131r\u0131l\u0131p ba\u015f\u0131n\u0131n alt\u0131na yast\u0131k konulmas\u0131 gibi g\u00f6m\u00fcden \u00f6nce bedenin nas\u0131l haz\u0131rland\u0131\u011f\u0131 yaz\u0131l\u0131 kaynaklar ve arkeolojik verilerle desteklenerek ele al\u0131n\u0131r. Cenaze Rit\u00fcellerinde Su Kullan\u0131m\u0131<\/em> (109-111) ba\u015fl\u0131\u011f\u0131 alt\u0131nda, cenazenin kut\u00adsand\u0131\u011f\u0131 loutra <\/em>ve mezara yap\u0131lan sunu khoe <\/em>rit\u00fcellerinden, \u00f6l\u00fcm\u00fcn \u00fc\u00e7\u00fcnc\u00fc g\u00fcn\u00fcnde \u00f6l\u00fc evinin ar\u0131nd\u0131r\u0131lmas\u0131 ve kap\u0131 d\u0131\u015f\u0131na konulan su ile ziyarete gelen ki\u015filerin manevi olarak temizlendi\u011fi inanc\u0131ndan s\u00f6z edilir. Ayr\u0131ca cenaze rit\u00fc\u00adel\u00adlerinde su kullan\u0131m\u0131 ile ili\u015fkili olarak; lebes gamiskos<\/em>, loutrophoros hydria<\/em>, lout\u00adrophoros<\/em> amphora<\/em>, hydria<\/em> ve lekythos<\/em> gibi kaplar\u0131n i\u015flevleri a\u00e7\u0131klan\u0131r. Pro\u00adthesis ve A\u011f\u0131t<\/em> (111-114) ba\u015fl\u0131\u011f\u0131 alt\u0131nda, \u00f6l\u00fcmden bir g\u00fcn sonra ba\u015flayan ve ki\u015finin stat\u00fcs\u00fcne g\u00f6re s\u00fcresi de\u011fi\u015fen prothesis<\/em> (\u00f6l\u00fcn\u00fcn sergilenmesi) rit\u00fceli ve \u00f6lenin akrabalar\u0131 ile arkada\u015flar\u0131 taraf\u0131ndan a\u011f\u0131t yak\u0131lmas\u0131, \u0130lias destan\u0131ndan al\u0131nt\u0131lar ve rit\u00fcelin erken d\u00f6nem verilerini i\u00e7eren M\u00d6 1350-1250 y\u0131llar\u0131na ta\u00adrih\u00adlenen lahitler, seramik ve yaz\u0131t verileri de\u011ferlendirilir. Dikkati \u00e7eken nokta\u00adlardan biri de M\u00d6 VI. y\u00fczy\u0131lda Solon\u2019un, rit\u00fcel esnas\u0131nda insanlar\u0131n sa\u00e7lar\u0131n\u0131 yolmas\u0131, y\u00fczlerini t\u0131rnaklamas\u0131, g\u00f6\u011f\u00fcslerini d\u00f6vmesi gibi insan\u0131 y\u0131prat\u0131c\u0131 hare\u00adketler ile harcamalar\u0131n abart\u0131lmas\u0131 gibi maddi olumsuzluklar nedeniyle bu rit\u00fcellere \u00e7e\u015fitli yasak ve k\u0131s\u0131tlamalar getirilmi\u015f olmas\u0131d\u0131r. Ekphora<\/em> (114-116) alt ba\u015fl\u0131\u011f\u0131nda prothesis\u2019<\/em>ten bir g\u00fcn sonra g\u00fcn do\u011fmadan ba\u015flayan rit\u00fcelin, \u00f6l\u00fcn\u00fcn yata\u011f\u0131yla birlikte eller \u00fczerinde veya atl\u0131 arabayla ta\u015f\u0131nmas\u0131, korteje e\u015flik eden insanlar\u0131n yak\u0131nl\u0131k derecesi ve yine abart\u0131l\u0131 rit\u00fcellerin \u00f6n\u00fcne ge\u00e7\u00admek i\u00e7in Solon taraf\u0131ndan getirilen k\u0131s\u0131tlamalara yer verilir. Rit\u00fcelin Attika b\u00f6lgesindeki uygulamalar\u0131nda, ki\u015finin \u00f6ld\u00fcr\u00fclmesi durumunda kortejde en \u00f6nde bir m\u0131zrak ta\u015f\u0131nd\u0131\u011f\u0131, g\u00f6m\u00fcden sonra m\u0131zra\u011f\u0131n mezara sapland\u0131\u011f\u0131 ve me\u00adzar ba\u015f\u0131nda \u00fc\u00e7 g\u00fcn n\u00f6bet tutuldu\u011fu aktar\u0131l\u0131r. \u00d6l\u00fcn\u00fcn G\u00f6m\u00fclmesi<\/em> (116-117) \u00f6l\u00fcm\u00fcn ger\u00e7ekle\u015fmesinden \u00fc\u00e7 g\u00fcn sonra yap\u0131lan ve ta trita<\/em> olarak adland\u0131r\u0131\u00adlan rit\u00fceller s\u00fcrecidir. G\u00f6m\u00fc s\u0131ras\u0131nda topra\u011fa tah\u0131l serpi\u015ftirilmesi libasyon (sponde<\/em>) ve i\u00e7ki sunumu (khoe<\/em>) rit\u00fcelleri bu esnada yap\u0131lmaktad\u0131r. Hellen \u00f6l\u00fc g\u00f6mme rit\u00fcellerinin son a\u015famas\u0131 G\u00f6mme \u0130\u015fleminden Sonraki Rit\u00fceller<\/em>\u2019de (118-119), \u00f6l\u00fcmle ba\u015flayan yas s\u00fcrecinin 30. g\u00fcnde ger\u00e7ekle\u015fen bir anma rit\u00fc\u00adeli ile bitirildi\u011fi, bu s\u00fcre zarf\u0131nda, g\u00f6m\u00fcden hemen sonra yap\u0131lan \u00f6l\u00fc ye\u00adme\u011fi (perideipnon<\/em>) ile dokuz g\u00fcn sonra mezar ba\u015f\u0131nda yap\u0131lan ta enata<\/em> rit\u00fc\u00adelleri ele al\u0131n\u0131rken \u00f6nemli adledilen y\u0131ll\u0131k anma rit\u00fclelinin nas\u0131l uyguland\u0131\u011f\u0131 hak\u00adk\u0131nda ayr\u0131nt\u0131l\u0131 bilgi bulunmad\u0131\u011f\u0131 eklenir. \u00d6l\u00fcn\u00fcn onurland\u0131r\u0131lmas\u0131 ve ruhu\u00adnun memnun olmas\u0131 i\u00e7in d\u00fczenlenen cenaze oyunlar\u0131 rit\u00fceli de Herodo\u00adtos\u2019tan al\u0131nt\u0131larla bu ba\u015fl\u0131k alt\u0131nda ele al\u0131n\u0131r.<\/p>\n

Roma D\u00fcnyas\u0131nda \u00d6l\u00fc K\u00fclt\u00fc <\/em>ba\u015fl\u0131\u011f\u0131 (120-125), Hellen k\u00fclt\u00fcr\u00fcn\u00fcn kolo\u00adnizasyon d\u00f6neminden itibaren Roma dinsel ya\u015fam\u0131n\u0131 ve \u00f6l\u00fc k\u00fclt\u00fcn\u00fc etkile\u00admesi nedeniyle iki k\u00fclt\u00fcr\u00fcn benzer \u00f6zellikler sergilemesi \u00fczerine giri\u015f yap\u0131l\u00admas\u0131yla ba\u015flar. Roma \u00f6l\u00fc k\u00fcltlerine, mezar yap\u0131lar\u0131 ve \u00f6l\u00fc k\u00fclt\u00fc rit\u00fcelleri a\u00e7\u0131\u00ads\u0131ndan bak\u0131ld\u0131\u011f\u0131nda \u00f6l\u00fcm\u00fcn basit bir olay olarak alg\u0131lanmad\u0131\u011f\u0131, bu uygula\u00admalar\u0131n \u00f6l\u00fclerin ruhlar\u0131n\u0131n huzura ermesi ile kalanlar\u0131n son g\u00f6revlerini yerine getirmesi amac\u0131yla yap\u0131ld\u0131\u011f\u0131, \u00f6l\u00fcmden sonra g\u00f6m\u00fc an\u0131na kadar ger\u00e7ekle\u015fen olaylara \u2018funus\u2019 <\/em>denildi\u011fi aktar\u0131l\u0131r. <\/em>Bu rit\u00fcellerde, sivil vatanda\u015f, asker, devlete \u00fcst\u00fcn hizmet yapm\u0131\u015f olanlar ile imparator ve ailelerine stat\u00fcye g\u00f6re farkl\u0131 uy\u00adgulamalar yap\u0131ld\u0131\u011f\u0131 dile getirilir. Roma geleneklerinde bir mezara sahip ol\u00adman\u0131n \u00f6nemi, ruhun huzura ermesi i\u00e7in mezar\u0131n bir ara\u00e7 oldu\u011fu d\u00fc\u015f\u00fcncesi\u00adnin ki\u015finin bedeninin olmad\u0131\u011f\u0131 durumlarda bile ruh i\u00e7in bir mesken olarak \u2018kenotaph<\/em>\u2019lar\u0131n yap\u0131lmas\u0131 a\u00e7\u0131klan\u0131r. G\u00f6mme \u0130\u015fleminden \u00d6nceki \u0130\u015flemler<\/em> (Fu\u00adnus Translaticum<\/em>) (125-126) alt ba\u015fl\u0131\u011f\u0131 alt\u0131nda, \u00f6l\u00fcm d\u00f6\u015fe\u011finde olan ki\u015finin yak\u0131nlar\u0131n\u0131n toplanmas\u0131 ve vedala\u015fmas\u0131 ile ba\u015flayan s\u00fcre\u00e7 ve \u00f6l\u00fcmden sonra g\u00f6zlerin kapat\u0131lmas\u0131 (oculos premere<\/em>), bedenin y\u0131kan\u0131p haz\u0131rlanmas\u0131, Kha\u00adron\u2019a vermek \u00fczere a\u011fz\u0131na para yerle\u015ftirilmesi a\u015famalar\u0131 ad\u0131m ad\u0131m aktar\u0131l\u0131r. Erken d\u00f6nemlerde haz\u0131rl\u0131klar\u0131n kad\u0131nlar taraf\u0131ndan, \u0130mparatorluk ve Ge\u00e7 \u0130m\u00adpa\u00adratorluk d\u00f6nemlerinde ise g\u00f6revliler taraf\u0131ndan yap\u0131ld\u0131\u011f\u0131, haz\u0131rl\u0131k s\u00fcrecinin ki\u015finin serveti ile orant\u0131l\u0131 oldu\u011fu belirtilir. Pompa Funebris <\/em>(127-129) \u00f6l\u00fcn\u00fcn evinden al\u0131n\u0131p cenaze alay\u0131 d\u00fczeni i\u00e7inde ta\u015f\u0131nmas\u0131n\u0131 konu edinir. Kortejde kad\u0131n a\u011flay\u0131c\u0131lar\u0131n (praeficae<\/em>) noenice<\/em> veya mortulia <\/em>denilen a\u011f\u0131tlar yakt\u0131\u011f\u0131, trajik \u015fiirlerden pasajlar okundu\u011fu, \u00f6len ki\u015finin r\u00fctbe ve s\u0131n\u0131f\u0131n\u0131 g\u00f6steren k\u0131yafetlerin sunuldu\u011fu gibi detayl\u0131 bilgilere yer verilir. Cenaze alay\u0131n\u0131 betimleyen \u00f6rnekler olarak, Aquila M\u00fczesi\u2019nden mermer bir kabartma ile Tarih\u00e7i Polybius\u2019un (M\u00d6 200-118) Historiai<\/em> kitab\u0131n\u0131n VI. cildine yer verilir. \u00d6l\u00fcn\u00fcn G\u00f6m\u00fclmesi<\/em> (129-137) stat\u00fc fark\u0131na g\u00f6re \u00e7e\u015fitlilik g\u00f6steren bir rit\u00fcel olarak ele al\u0131n\u0131r. Mezara ki\u015fisel e\u015fyalar\u0131n yerle\u015ftirilmesi, kad\u0131n ve erkek g\u00f6\u00adm\u00fcler i\u00e7in de\u011fi\u015fen mezar arma\u011fanlar\u0131 rit\u00fcel masraflar\u0131n\u0131n kar\u015f\u0131lanmas\u0131na y\u00f6nelik kanun d\u00fczenlemeleri ve g\u00f6m\u00fc hizmeti veren dernekler hakk\u0131nda bilgi verilir. Inhumasyon g\u00f6m\u00fclerde, yoksul ki\u015filerin do\u011frudan topra\u011fa defnedil\u00addi\u011fi, stat\u00fc sahibi vatanda\u015flar\u0131n ise servetleriyle orant\u0131l\u0131 olarak \u015fekillenen lahitlere defnedildi\u011fi aktar\u0131l\u0131r. Kremasyon uygulamas\u0131nda yakma i\u015fleminden \u00f6nceki haz\u0131rl\u0131k a\u015famalar\u0131; a\u011fza sikke yerle\u015ftirmesi, yakma alan\u0131na (ustrina<\/em> veya ustrinum<\/em>) b\u0131rak\u0131lan rit\u00fcel nesneleri, ki\u015finin elbiseleri, kurban etleri ve \u00f6l\u00fcn\u00fcn ki\u015fisel e\u015fyalar\u0131 ile \u00f6teki d\u00fcnyaya yolculuk s\u0131ras\u0131nda ki\u015fiye refakat edece\u011fine inan\u0131lan evcil hayvan\u0131n rogus<\/em> ad\u0131 verilen dikd\u00f6rtgen odun y\u0131\u011f\u0131n\u0131na yerle\u015ftirilmesi s\u0131ras\u0131yla aktar\u0131l\u0131r. Cicero\u2019nun aktar\u0131mlar\u0131ndan da bilinen, yak\u00adma i\u015fleminden \u00f6nce k\u00fcllerle beraber g\u00f6m\u00fclmek \u00fczere v\u00fccudun bir k\u0131sm\u0131n\u0131n kesilip ayr\u0131lmas\u0131 (os resectum<\/em>) yakma i\u015flemi ba\u015flamadan \u00f6l\u00fcye ismi ile ses\u00adlenilmesi rit\u00fcele dahil olan eylemler olarak s\u0131ralan\u0131r. Ate\u015f s\u00f6nd\u00fckten sonra kalan kemiklerin s\u00fct ve \u015farap ile temizlenip \u00e7e\u015fitli form ve \u00f6zelliklerde olabi\u00adlen urnelere yerle\u015ftirildi\u011fi daha sonra geleneklere veya stat\u00fcye g\u00f6re de\u011fi\u015fen mekanlarda muhafaza edildi\u011fi bilgilerine yer verilir. Ayn\u0131 b\u00f6l\u00fcmde, ki\u015filerin toplumdaki yeri ve servetine g\u00f6re farkl\u0131l\u0131klar g\u00f6steren mezar mimarisi ve mezar t\u00fcr\u00fc \u00e7e\u015fitlili\u011fi \u00f6rnekler \u0131\u015f\u0131\u011f\u0131nda irdelenir. Fayyum Portreleri\u2019<\/em>nde (137-139) yo\u011funlukla MS I. y\u00fczy\u0131l ve III. y\u00fczy\u0131l aral\u0131\u011f\u0131nda Roma \u00f6l\u00fc k\u00fclt\u00fc rit\u00fcelleri \u00e7er\u00e7evesinde M\u0131s\u0131r\u2019da g\u00f6r\u00fclen, ah\u015fap plakalar \u00fczerine i\u015flenmi\u015f portreler ele al\u0131n\u0131r. Mumyalar\u0131n \u00fczerine yerle\u015ftirilen bu portreler ad\u0131n\u0131, portlerin s\u0131kl\u0131kla bulundu\u011fu Fayyum kentinden almaktad\u0131r. Portlerin yap\u0131m\u0131nda tercih edilen a\u011fa\u00e7lar ve i\u015flenme a\u015famalar\u0131 ile M\u0131s\u0131r\u2019da olu\u015fan k\u00fclt\u00fcrel sentezin nedenleri ve \u00f6l\u00fc k\u00fclt\u00fc rit\u00fcellerine yans\u0131malar\u0131 hakk\u0131nda bilgiler aktar\u0131l\u0131r. G\u00f6mme \u0130\u015fle\u00adminden Sonraki Rit\u00fceller <\/em>(139-141) alt ba\u015fl\u0131\u011f\u0131 alt\u0131nda, g\u00f6m\u00fcn\u00fcn ger\u00e7ekle\u015fti\u011fi g\u00fcn ba\u015flayan \u00f6l\u00fc yak\u0131nlar\u0131n\u0131n ate\u015f ve su ile ar\u0131nmalar\u0131 (suffitio<\/em>), ayn\u0131 g\u00fcn d\u00fc\u00adzenlenen mezar ba\u015f\u0131ndaki \u00f6l\u00fc yeme\u011fi (silicernium<\/em>) ve yas s\u00fcrecini bitiren dokuzuncu g\u00fcn yeme\u011fi (cena novendialis<\/em>) rit\u00fcelleri ele al\u0131n\u0131r. Yoksul insanlar i\u00e7in mezara b\u0131rak\u0131lan yiyecek sunular\u0131, ki\u015finin do\u011fum g\u00fcn\u00fcnde ay\u0131n belli zamanlar\u0131nda yak\u0131lan kandiller, y\u0131l i\u00e7erisinde d\u00fczenlenen yemek organi\u00adzasyonlar\u0131 ve mezara yiyecek sunumu yap\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6steren arkeolojik kal\u0131n\u00adt\u0131lar\u0131n de\u011ferlendirmeleri okuyucuya sunulur. Devam\u0131nda kamusal \u00f6nem ta\u015f\u0131\u00adyan \u00d6l\u00fc K\u00fclt\u00fc Festivalleri<\/em> (141-142) ele al\u0131n\u0131r. \u00d6l\u00fclerin an\u0131ld\u0131\u011f\u0131 g\u00fcnlerde (dies religiosi<\/em>) toplum olarak uyulan kurallara ve festivallere de\u011finilir. Parentalia \u2013 Feralia<\/em>\u2019da (142-145) Roma takvimine g\u00f6re \u015eubat\u2019\u0131n 13\u2019\u00fc ile 21\u2019i aras\u0131nda \u00f6len ki\u015fileri onurland\u0131rmak ad\u0131na d\u00fczenlenlenen Parentalia<\/em> festivali ve festivalin son g\u00fcn\u00fcne ismini veren Feralia\u2019<\/em>da ger\u00e7ekle\u015fen rit\u00fceller ele al\u0131n\u0131rken, Roma ikonografisine bak\u0131l\u0131r ve Augustus\u2019un atas\u0131 say\u0131lan Aeneas\u2019\u0131n etkisi nedeniyle rit\u00fcellerin Hellen \u00f6l\u00fc k\u00fclt\u00fcnden etkilenmi\u015f olabilece\u011fi \u00fczerine d\u00fc\u015f\u00fcnceler aktar\u0131l\u0131r. Festivallerin, atalara sayg\u0131 g\u00f6stermek ve \u00f6lenlerin ruhlar\u0131n\u0131 huzurlu k\u0131lmak a\u00e7\u0131s\u0131ndan ta\u015f\u0131d\u0131\u011f\u0131 \u00f6nem nedeniyle toplumun bu d\u00f6nemlerde uydu\u011fu kurallar hakk\u0131nda bilgiler verilir. III. b\u00f6l\u00fcm\u00fcn son alt ba\u015fl\u0131\u011f\u0131 Lemuria<\/em>\u2019d\u0131r (145-147). Ev i\u00e7i bir rit\u00fcel olan Lemuria<\/em>, \u00f6len ki\u015filerin hayaletlerinin sunularla mem\u00adnun edilmesi ve b\u00f6ylelikle ya\u015fayanlar\u0131n huzurunu ka\u00e7\u0131rmayacaklar\u0131 inan\u00adc\u0131yla uygulanmaktad\u0131r. May\u0131s ay\u0131n\u0131n 9, 11 ve 13\u2019\u00fcnc\u00fc g\u00fcnlerinde, ev i\u00e7in\u00adde yap\u0131lan sunular sayesinde ruhlar\u0131n ait olduklar\u0131 yere g\u00f6nderilece\u011fi inanc\u0131\u00adn\u0131n rit\u00fclelin temelini olu\u015fturdu\u011fu ve Lemuria<\/em> festivalinde tap\u0131naklar\u0131n kapa\u00adt\u0131ld\u0131\u011f\u0131, d\u00fc\u011f\u00fcnlerin yap\u0131lmad\u0131\u011f\u0131 aktar\u0131l\u0131r.<\/p>\n

Eser, takvimleriyle beraber verilen Roma Festivalleri Listesi<\/em> (149-154), ko\u00adnular kapsam\u0131nda kullan\u0131lan terimlerin a\u00e7\u0131kland\u0131\u011f\u0131 Roma \u00d6l\u00fc K\u00fclt\u00fc S\u00f6zl\u00fc\u011f\u00fc<\/em> (155-156), ba\u015fvurulan antik ve modern Kaynaklar<\/em> (157-178), Sonnotlar<\/em> (179-192) ve \u00f6l\u00fc k\u00fclt\u00fcne dair arkeolojik kal\u0131nt\u0131lar ile konuya ili\u015fkin renkli ill\u00fcstras\u00adyonlar\u0131n yer ald\u0131\u011f\u0131 Resimler<\/em> (195-218) b\u00f6l\u00fcm\u00fcyle son bulmaktad\u0131r.<\/p>\n

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Akdeniz \u00dcniversitesi
\nAkdeniz Uygarl\u0131klar\u0131 Ara\u015ft\u0131rma Enstit\u00fcs\u00fc
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Bet\u00fcl G\u00dcREL (Ar\u015f. G\u00f6r.)\u00a0<\/strong>
\nbetulgurel@akdeniz.edu.tr<\/strong><\/p>\n

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