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Destan türünden sonra ortaya çıkan ve ilk örneklerini XV. yüzyıldan itibaren görmeye başladığımız halk hikâyeleri, halk anlatılarının en yaygını olarak modern roman ve hikâyeye geçişte önemli rol oynamıştır. Anonim olan ve manzum-mensur karışık olarak yazılan halk hikâyeleri ile Klasik edebiyattaki mesneviler arasında muhteva bakımından benzerlikler vardır. Mesnevi nazım şekliyle kaleme alınmış eserlerin birçoğunun çift kahramanlı aşk hikâyesi anlattığı bilinmektedir. Bu mesnevilerden biri de Mihr ü Mâh’tır. XVII. yüzyıl şairlerinden Çorlulu Zarîfî’nin hamse sahibi olmak amacıyla Nizâmî’yi örnek alarak yazdığı eser, Mihr ile Mâh arasında geçen aşk hikâyesini anlatmaktadır. Tarihî-Coğrafi Fin Kuramı’nın önemli temsilcilerinden biri olan Axel Olrik, halk anlatıları içerisinde bulunan belli temel yapıların varlığından söz ederek anlatıcının bilerek ya da bilmeden bunları takip ettiğini ifade eder. Bu çalışmada söz konusu mesnevi farklı bir açıdan ele alınarak Danimarkalı halkbilimci Axel Olrik’in halk anlatılarından yola çıkarak oluşturduğu on beş maddelik “epik kanunları teorisi” bağlamında incelenmiştir. Çalışmanın sonunda Mihr ü Mâh mesnevisinin Olrik’in epik kurallarından birçoğunu içerdiği görülmüş, bu bağlamda sözlü kültür ile Klasik edebiyattaki mesnevi geleneğinin birbirinden kopuk olmadığı kanısına varılmıştır.
It appears after the kind of Destan and its first examples XV. People’s stories we have started to see since the century have played an important role in the transition to modern novel and story as the most common of people’s stories. There are similarities in anonymous and manzum-mensur-mixed public stories with the mesnevites in classical literature. It is known that many of the works that have been painted in the form of Mesnevi nazim tell a double heroic love story. One of these is Mishra. The XVII. The poet of the century Chorlulu Zarîfî's work by taking the example of Nizâmî in order to be a hamse, tells the story of love between Mihr and Mâh. Axel Olrik, one of the important representatives of the Finnish Historical and Geographic Theory, speaks of the existence of certain basic structures in the public narratives, expressing that the narrative consciously or unconsciously follows them. In this study, the matter was discussed from a different perspective and studied in the context of the fifteen subjects "theory of epic laws" which the Danish folklore scientist Axel Olrik formed based on the popular stories. At the end of the study, it was found that the MEHRU MEHMESNEVISION contains many of Olrik's epic rules, in this context it was found that the oral culture and the MEHMESNEVISION traditions in classical literature are not broken.
Folk stories which emerged after the epic genre and whose first examples began to be seen from the 15th century, played an important role in the transition to modern novels and stories as the most common of folk narratives. There are similarities in terms of content between folk stories which are anonymous and written as verse-prose mixed and mesnevi in Classical literature. It is known that many of the works written in mesnevi verse tell a double hero love story. One of these mesnevi is Mihr ü Mâh. The work of Çorlulu Zarîfî, one of the 17th century poets, taking Nizâmî as an example in order to have a hamse, tells the story of love between Mihr and Mâh. In this study, this mesnevi is examined from a different perspective and examined in the context of the epic laws theory of fifteen items which was created by the Danish folklorist Axel Olrik based on folk narratives. At the end of the study, it was seen that Mihr ü Mâh mesnevi included many of Olrik's epic rules. In this context, it is concluded that oral culture and mesnevi tradition in Classical literature are not disconnected from each other.
Field : Eğitim Bilimleri; Filoloji; Güzel Sanatlar; Sosyal, Beşeri ve İdari Bilimler
Journal Type : Uluslararası
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