Özet:

It can be followed through historical texts that the functions of kams in the old Turkish belief changed over time, depending on different religions. The naming of kam and its functions, which were determined in Islamic texts belonging to the first years, also provide information on how the boundaries of these functions were drawn. In this respect, it can be observed through the texts that the functions of the kam is separated from each other for the Turks who have adopted the religion of Islam. In this study, it was emphasized how the functions of the kam, which were collected in the framework of "religious man / journey to the heavens / religious ritual function", "magic / therapeutic magic / medicine function" and "prophecy", were reflected in the Turkish texts from the first period of the adoption of Islam. The boundaries of the naming of these functions in the texts have been tried to be drawn from the first examples identified in the historical texts. It has been em-phasized what meanings the related vocabulary means and which functions of the kam are used to indicate. In the study, firstly, the scope of the clergy function of the kams was revealed. With the function of a priest, it is meant that he or she has the functions of leading religious rituals, traveling to the heavens during rituals, and guiding spirits. It has been determined based on the data obtained that the naming does not present a kam with all its functions as in the old Turkish belief. It is seen that this function continues to exist in a different form in the form of dervishes, minstrels, sheikhs and saints in the Islamic environment. The word "kam", on the other hand, moved away from the function of clergy, which would directly evoke the old Turkish belief, and kept its existence for a while by being limited to other functions mentioned. By avoiding this naming, denominations related to various visual elements of the kam were used when necessary, or it was seen that denominations were preferred, which allowed to be defined as a doctor, soothsayer, or magician on their own. It is known that another function of the kam, which is magic / therapeutic magic / medicine, takes on an Islamic character and continues to exist in the form of ocaks, emçis, herbalists, hodjas, bonesetters. The explanation of the extraordinary deeds of the Turkmen fathers in Anatolia by the fact that they have miracles can also be considered as a transformation of magic and magic against the prohibitions of Sunni Islam. In addition, it is seen that kam and the fundamental vocabulary related to kam has gained meanings towards the medical function. The oracle function of the kam was kept alive by being associated with the Muslim saints. It has been seen that these functions have started to diverge in the first Islamic texts due to their distance from Islam. Expressing the practices that were widespread among the people and turned into a habit, even though they were found to be against religion, required a great attention and a delicate approach for the authors of the period. Since the texts of the period are Islamic texts, the meaning of the word "kam" was used only to express the "kam of the old Turkish belief". It has been seen that this single example, which was found in only one of the texts examined in the study, was presented with the emphasis of prophecy and tried to be removed from its religious function.

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