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Beşeri faaliyetler mekân üzerinde gerçekleşir. Toplumlar, mekânlar üzerinde kalıcı izler bıraktıkları gibi, kendileri de mekânlardan derin izler taşırlar. Türk milletinin mekâna nakşettiği izlerden biri olan Orhun Abideleri, Türklerin bulundukları mekânları nasıl algıladıklarını ve nasıl yorumladıklarını belirlemek açısından önemlidir. Orhun Abidelerinde evren bir bütün olarak gök ve yer-sudan oluşmaktadır. Gök bu bütünün en kutsal mekânıdır. Yer-su ise gök mekân algısında bütünleştiğinde bir kutsiyet kazanmaktadır. Yer-su, yeryüzü şekillerine göre algılanıp isimlendirilmiştir. Yer-suyun kutsal mekânları Türk Tanrısı tarafından tanzim edilen Türk yurtlarıdır. En kutsalı Ötüken’dir. Yer-suyun en değersiz mekânı ise Türk milletinin varlığına tehdit oluşturan Çogay ormanı ve Tögültün ovasıdır. Şentung şehri ve denizi ile Demir Kapı birer Kızılelma ülküsü olarak verilmiştir. Mekânları birbirleriyle ilişkilendirmede evrensel geçerliği olan ana yön kavramları kullanılmıştır. Bütün bu geniş ve derin mekân algısı Orhun Abidelerinde edebî bir anlatımla sembolleştirilmiştir. Bu çalışma, Türk tarihinin bilinen ilk yazılı metinleri esas alınarak Türklerin mekânı nasıl algıladıkları üzerine bir değerlendirmedir.
Human activities take place on the ground. The societies, as they leave permanent traces on the spaces, they carry deep traces from the spaces. The Orhun Abideleri, one of the traces the Turkish people put into place, is important in terms of determining how the Turkish people perceive and interpret the places where they are. In the heavens, the earth and the earth are all of the earth and the earth. Heaven is the holy place of all this. And when the water is in the heavens, it will be blessed. The earth is called the water and the earth is called the water and the earth is called the water. The holy places of the earth and the water are the Turkish houses that are recognized by the Turkish God. The Holy Five. The most invaluable place of land-water is the Çogay Forest and the Tögültün Oval, which threatens the existence of the Turkish people. The city of Shentung and the sea and the Iron Gate are given as a country of redness. The main concepts of direction that are universal valid in linking places to each other have been used. All this wide and deep perception of the space is symbolized by a literary narrative in the Orhun Abideles. This study is an assessment of how the Turkish people perceived the place on the basis of the first known written texts of Turkish history.
Human activities take place on the premises. As societies leave permanent traces on places, they themselves have deeper traces from places. Orhun Monuments, which is one of the traces of the Turkish nation to the space, is important in terms of determining how the Turks perceive their places and how they interpret it. In the Orkhon Inscriptions, the universe as a whole consists of sky and earth-water. Sky is the most sacred space of this whole. Ground-water gains a holiness when it is integrated into the perception of celestial space. The earth was perceived and named according to the earth's shapes. The holy places of the ground-water are the Turkish dormitories arranged by the Turkish God. The most sacred is Ötüken. The most worthless place of ground-water is the Çogay forest and the Tögültün plain, which pose a threat to the existence of the Turkish nation. The city of Şentung and its sea and the Iron Gate are given as the ideal of Kızılelma. The main directional concepts which have universal validity are used in linking the spaces with each other. All this wide and deep sense of space is symbolized by a literary expression in the Orkhon Monuments. This study is an evaluation of how Turks perceive the space based on the first written texts of Turkish history.
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