Re: Türk Hazar Imparatorlugu hakkinda yazismalar / Emine Fougner

--- In b_c_n@yahoogroups.com, Polat Kaya <tntr@C...> wrote:

Sayin Emine Fougner,

Merhaba. Asagidaki iletinizde THE STAR OF DAVID "Magen David"
baslikli yaziyi aktardiginiz için tesekkür ederim. Ayni yaziyi ben de
daha önce görmüstüm. Fakat b_c_n grubunda görülmesi daha da iyi
oldu. Bu konuda bir kaç görüsümü belirtmek istedim.

Ilettiginiz yazida da belirtiliyor ki bu sembolün kaynagi hakkinda
sessiz kalinma tercih edilmisdir. "Magen David" adi bence
degistirilmis bir Türkçe deyim olup asli "MA GÜN DAV UD" seklindedir.
Bu deyimde Türkçe "ma" sözcügü "muhtesem", "gen/gün"
sözcügü "günes", "dav" sözcügü "dev, çok büyük" ve "ud" sözcügü
de "od, ates" anlamindadir. Böylece deyimin anlami "MUHTESEM GÜN DEV
OD" (Görkemli Gün dev atestir) seklindedir. Bu deyimle eski Türk
dünyasinin Gün-Tanrisi yani "Günes" tanimlamaktadir. "DEV" (DAV)
ve "OD" (UD) Türkçe sözcükleri birbirine eklenerek DAVUD adi yapilmis
ve isim efsanestirilerek sanki yasamis bir kimsenin adi imis gibi bir
görüntü verilmistir. "Günes" bir yildiz oldugundan bu tanitimda
Türkçe "MA GÜN DEV UD" deyimi ==> "MAGUN DAVUD" ve ==> "Magen
David" degisimine ugratilarak "Davud'un Yildizi" seklinde tefsir
edilmis ve kimlik degistirmistir. Böylece "Magen David" adi
Türkçeden alinmis ve Türkçe kimligini kaybetmis "MA GUN DEV OD"
deyimidir.

"Magen David" için "Davud'un kalkani" ("shield of David") seklinde
anlam verilmesi ise bir baska tefsir sekli olup günesin "yuvarlak"
görüntüsü "kalkan" olarak tefsir edilmektedir. Aslinda bu da bir
yaniltmacadir. Zira, eski Turlar/Türkler komsularinin
nazarinda "MIZRAK" ve "KALKAN" ("spear and shield") seklinde de
bilinirlermis. Yani sag ellerinde bir "mizrak" tasiyan ve sol
kolunda kalkan olan bir sahis olarak temsil edilirlerdi. Bu
tanimlamada "kargi/mizrak" günesin dümdüz olan isinlarini ve "kalkan
da "Ay-Tanrinin" yani günesin ISINLARININ önünü bir "kalkan" gibi
kesebilen Ay'in yuvarlak kalkan seklindeki gövdesini temsil eden
mecazi ifadelerdi. Bu tanimlamada mizrak/kargi/ok günesi ve
dolayisiyle dogrulugu, hakki, adaleti, aydinligi, gerçekliligi,
gücü, iyiligi, sulhu, aydinlanmayi ve insanlik için diger iyilikleri
temsil etmekteydi ve "kalkan" ise kötülüklerden korunmayi temsil
ederdi.

Bunun ayri bir anlami kargi/mizrak, kalkan, ok ve yay askeri araçlar
olarak Tur/Türk halki tarafindan icad edilmis oldugunun isaretidir.

Büyük Hun Imparatorlugunun kurucu Hakani METE-HAN in
Çincedeki adinin MOU-TUN (kalkan ve kargi) olusu bunun ifadesidir.
Gerçekte bu ad MAOTUN seklinde yazilip "|MA-OT-UN" seklinde
ayrildiginda, onda "AY-GÜN-HAN" adini gördügümüz gibi, ayrica yine
Gün-Tanri'nin Türkçe adi "MA OT HAN", "MATA-HAN" ve "MA-ATA-HAN"
adlarini da görmekteyiz. Görülüyor ki Çinliler de bu Türkçe deyimi
degistirmis ve taninmaz hale getirmislerdir. Yine görülüyor ki
METE/MATA/MEDE-HAN da kendini eski Türk dünyasinin üçlü Gök-Tanrisina
benzetmistir.

Kaynaklarda DAVUD'un oglu diye tanitilan SOLOMAN adi da Türkçe bir
deyimin degistirilmis hali olmalidir. "Soloman" adi "s-olo-man"
seklinde ayrilip bakildiginda Türkçenin "aS-ULU-MAN" deyimi oldugu
görülüyor. Bu söz, eski Türk dünyasinin Gök-Ata-Tanrisini "BIR/ESSIZ
ULU MAN/MEN" seklinde kisisellestiren bir Türkçe deyim olup ayni
zamanda sulhu, selameti temsil eder. Bu ad günümüz Türkçesinde
"SÜLEYMAN" seklinde olup sözde Semitik "SOLOMAN" adina baglanilmak
istenir ki onunla hiç bir ilgisi yoktur. Bilakis, "Solomon" eski Türk
dünyasinin tanrisinin adini tanimlayan Türkçe "As Ulu Man" deyimden
gelir.

Türk Osmanli Imparatorlugunun görkemli Sultani "MUHTESEM KANUNI
SULTAN SULEYMAN" da ünvanini bu eski Türk dininin tanrisini tanimlayan
deyimlerden almistir. Bu ad bati kaynaklarinda "Süleyman the
Magnificent" ve bazan da "Soloman the Magnificent" seklinde geçer.
Mesela, Sultan Süleyman ile ilgili ABD (USA) de yapilmis bir belgesel
filimde, Sultan Süleyman'in adinin Yahudi adi "Soloman" dan geldigi
iddiasi yapilmaktadir ki bu tamamen yanlis ve yaniltici bir iddiadir.
Görülen sudur ki bu iddia ile dahi "Muhtesem Kanuni Sultan Süleyman"
adli essiz Türk Osmali Hakaninin kalibina bir "Yahudi adi" kimligi
yakistirilmak gayreti gelistirilmistir. Böyle bir yakistirma ile,
ileride "Muhtesem Kanuni Sultan Süleyman" in da bir "Yahudi Krali"
oldugu iddiasina yol açilmistir.

Arapca diye bilinen "muhtesem" sözcügü simdiye kadar gösterdigim
ad-olgusu teknigi ile analiz edildiginde Türkçe bir kaç anlam
tasidigini görürüz:

a) "Muhtesem" sözü "Mu-h-t-esem" seklinde ayrilip baklidiginda Türkçe
"MU aHa aTESEM" yani ("GÖRKEMLI AGA ATESEM") seklinde "Günesi" yani
Gün-Tanriyi temsil ediyor.

b) "Muhtesem" sözü "Muh-t-esem" seklinde ayrilip baklidiginda Türkçe
"MAH aTa ESEM" yani "AY Ata'ya Esem", "Ay-Tanri / Ay-Han ayarindayim"
anlamli bir Türkçe deyimdir ki bu cinasli anlamiyla Türk Hakani
kendisinin "Ay-Tanriya es" oldugunu üstü kapali bir sekilde
söylüyor.

c) "Muhtesem" sözü "Mu-h-t-esem" seklinde bakildiginda Türkçe
"MA-aHa-aTa-ESEM" yani "Görkemli Aga ATA'ya esem" seklinde kendisini
cinasli yolla Gök-ATA Aga Tanriya es ediyor. Böylece görülüyor ki
"Muhtesem" sözü de Araplara ait olmayip aslinda Türkçe kök
kelimelerden
yapilmis eski Türk dünyasinin Gök Tanrisini tanimlayan bilesik ve
yükseltici bir deyimdir.

Böylece MUHTESEM sözünü ünvaninda tasiyan Osmanli Sultani, hem
kendisinin "Muhtesem" bir Hakan oldugunu söylüyor ve hem de üstü
kapali bir sekilde, kendisinin Gün-Tanri "Muhtesem Ates Günes'e",
AY-Tanriya ve Gök-Ata-Tanriya es oldugunu oldugunu söylüyerek eski
Tur/Türk törelerine uygun bir sekilde kendisini üçlü Gök-Tanriya
benzetiyor.

Unvanindaki "Kanun" adi da yine bir anlaminda "Türkçe "Kün-Han" =>
"Kun-an" => "Kanun" sözünden gelir. Bu ad ayni zamanda tarihte Kanan
(Kanaan, Canaan) diye bilinen Tur insani "Fenikeliler" ("Kün-Hanlar")
in de adiydi. Böylece hem eski Türk dünyasinin Gün-Tanrisi Gün-Han'i
ve hem de "adaleti temsil eden "Kanuni" deyimini Türk Hakani Sultan
Süleyman'in kendi ünvaninda tasimasi bir tesadüf eseri olmasa gerek.
Kanun ise "sulhu" adaleti ve insanlarin "iyiligini" temsil eden
kavramdir ki yine eski Türk dünyasinin Gök-Tanri kavramindan gelir.
Zira "AS AL MA" (Muhtesem Bir AL) tanimlamasi ile tanimlanan Günes
(Gün-Tanri) ayni zamanda "SALAM" (selam) sözünü de içermektedir.
Bütün bunlarin hepsi bir Günes dili olan Türkçenin kendisine ait
özelliklerinden kaynaklanmaktadir.

Bunun gibi, bence SULTAN sözü de Arapcaya ait degildir. Zira, "Sultan"
sözünü "s-ul-t-an" seklinde ayirip Türkçe fonetik kurallarla
okudugumuzda Türkçenin "aS ULu aTa AN" ("Essiz Ulu Gök ATA") deyimi
oldugu görülür ki yine bu deyimle Türk Sultanlari kendilerini üstü
kapali bir sekilde "Gök Tanriya" benzetmislerdir ve bu arada Araplar
da ayni benzetmeyi yapmislardir.

Iste bütün bu adlar gibi "MAGEN DAVUD" adi da eski Türk dünyasi
"Gün-Tanriyi" tanimlayan bir addir. Dikkat edilmelidir ki gerek
"Davud" ve gerekse onun oglu diye bilinen "Soloman" hakkinda
tarihcilerin ve kazilar yapan arastiricilarin bunca arastirmalarindan
sonra hiç bir delil bulunmadigi bildirilmektedir. Ayni sey de "Babil
Kulesi" için söylenmektedir.

Saygilarimla,

Polat Kaya

====

Emine Fougner wrote:
>
> THE STAR OF DAVID
> "Magen David"
> The evolution of the six-pointed Jewish star, the "Magen David,"
> literally the "Shield of David." also known as the hexagram, or more
> rarely, *Solomon's Seal, is long and complex. Although it is now the
> most common and universally recognized sign of Judaism and Jewish
> identity, both within and outside of the Jewish community, it has
> only achieved this status in the last two hundred years.
> Before that it was chiefly associated with magic or with the
> insignia of individual families or communities. Yet despite its
> equivocal history, Jews have long been attracted to this design and
> have sought to ascribe to it venerable origins. In our own day, its
> universal Jewish popularity, especially as the symbol of the State
> of Israel, has made the question of its origins moot. Because of its
> geometric symmetry, the hexagram has been a popular symbol in many
> cultures from earliest times. Anthropologists claim that the
> triangle pointing downward represents female sexuality, and the
> triangle pointing upward, male sexuality; thus, their combination
> symbolizes unity and harmony. In alchemy, the two triangles
> symbolize *"fire" and *"water"; together, they represent the
> reconciliation of opposites. Some medieval alchemists even borrowed
> the talmudic pun - ish mayim, fiery water, and shamayim , heaven -
> to demonstrate the interpenetration of the two realms. 1 Because if
> this symbolism, the hexagram was even used occasionally as the
> emblem displayed above a brandy shop.
> The earliest known Jewish use of the hexagram was as a seal in
> ancient Palestine (6th century B.C.E.) and then eight centuries
> later in a *synagogue frieze in Capernaum. But these early hexagrams
> may have been only ornamental designs; ironically, a swastika,
> another popular ancient motif, appears alongside the hexagram on the
> Capernaum synagogue wall. In the Middle Ages, hexagrams appear
> frequently on churches, but rarely in synagogues or on Jewish ritual
> objects. It was the *menorah that served as the primary Jewish
> symbol from antiquity until the post-Renaissance period, not the "
> Jewish star."
>
> Although scholars have attempted to trace the Star of David back to
> King David himself; to Rabbi Akiva and the Bar Kokhba ("son of the
> star") rebellion (135 C.E.); or to *kabbalists, especially Rabbi
> Isaac Luria (16th century), no Jewish literature or artifacts
> document this claim. Rather, all evidence suggests that the early
> use of the hexagram was limited to "practical Kabbalah," that is,
> Jewish magic, probably dating back to the 6th century C.E. Legends
> connect this symbol with the "Seal of Solomon," the magical signet
> signet *ring used by King Solomon to control demons and spirits. 2
> Although the original ring was inscribed with the Tetragrammaton,
> the sacred Four-Letter *Name of God, medieval *amulets imitating
> this ring substituted the hexagram or pentagram (five-pointed
> stare), often accompanied by rampant *lions, for the sacred Name.
> The star inscribed on these rings was usually called the "Seal of
> Solomon."
>
> In addition to such legends about Solomon's ring, medieval Jewish
> magical texts spoke of a magic shield possessed by King David which
> protected him from his enemies. According to these texts, the shield
> was inscribed with the seventy-two letter name of God, or with
> Shaddai (Almighty) or *angelic names, and was eventually passed down
> to *Judah Maccabee. The 15th-century kabbalist, Isaac Arama, claimed
> that Psalm 67, later known as the "Menorah Psalm" because of its
> *seven verses (plus an introductory verse), was engraved on David's
> shield in the form of a menorah. Another tradition suggests that
> Isaiah 11:2, enumerating the six aspects of the divine spirit, was
> inscribed on the shield in the outer six triangles of the hexagram.
> 3 In time, the hexagram replaced this menorah in popular legends
> about David's shield, while the five-pointed pentagram became
> identified with the Seal of Solomon.
> The hexagram was also widely regarded as a messianic symbol, because
> of its legendary connection with David, ancestor of the *Messiah. On
> Sabbath eve, German Jews would light a star-shaped brass *oil *lamp
> called a Judenstern (Jewish star), emblematic of the idea that
> Shabbat was a foretaste of the Messianic Age. The hexagram was also
> popular among the followers of Shabbatai Tzevi, the false messiah of
> the 17th century, because of its messianic associations.
> Among Jewish mystics and wonderworkers, the hexagram was most
> commonly used as a magical protection against demons, often
> inscribed on the outside of *mezuzot and on amulets. Another use of
> the hexagram in medieval times was as a Jewish printer's mark or
> heraldic emblem, especially in Prague and among members of the
> Jewish Foa family, who lived in Italy and Holland. In 1354, Emperor
> Charles IV of Prague granted the Jews of his city the privilege of
> displaying their own *flag on state occasions. Their flag displayed
> a large six-pointed star in its center. A similar flag remains to
> this day in the Altneuschul, the oldest synagogue in Prague. From
> Prague, the "Magen David" spread to the Jewish communities of
> Moravia and Bohemia, and then eventually to Eastern Europe. In
> 17th-century Vienna, the Jewish quarter was separated from the
> Christian quarter by a boundary stone inscribed with a hexagram on
> one side and a cross on the other, the first instance of the
> six-pointed star being used to represent Judaism as a whole, rather
> than an individual community.
> With Jewish emancipation following the French Revolution, Jews began
> to look for a symbol to represent themselves comparable to the cross
> used by their Christian neighbors. They settled upon the six-pointed
> star, principally because of its heraldic associations. Its
> geometric design and architectural features greatly appealed to
> synagogue architects, most of whom were non-Jews. Ironically, the
> religious Jews of Europe and the Orient, already accustomed to
> seeing hexagrams on kabbalistic amulets, accepted this secularized
> emblem of the enlightened Jews as a legitimate Jewish symbol, even
> though it had no religious content or scriptural basis.
> When Theodor Herzl looked for a symbol for the new Zionist movement,
> he chose the Star of David because it was so well known and also
> because it had no religious associations. In time, it appeared in
> the center of the flag of the new Jewish state of Israel and has
> become associated with national redemption.
> During the Holocaust, the Nazis chose the *yellow star as an
> identifying badge required on the garments of all Jews. After the
> war, Jews turned this symbol of humiliation and death into a badge
> of honor.
> Today, the Star of David is the most popular and universally
> recognized symbol of the Jewish People. In his seminal work entitled
> the Star of Redemption (1912), Franz Rosenzweig framed his
> philosophy of Judaism around the image of the Jewish star, composed
> of two conceptual "triads," which together form the basis of Jewish
> belief: Creation, Revelation, and Redemption; God, Israel, and
> World. On the popular level, Jews continue to use the Jewish star as
> it was used for centuries: as a magical amulet of good luck and as a
> secularized symbol of Jewish identity.
>
> References:1 Scholem, "The Star of David; History of a Symbol," in
> The Messianic Idea in Judaism, 271; 2 Gittin 68a; 3 Eder, the Star
> of David, 73
>
> Signifies: CONTINUITY, GOOD LUCK, HONOR, JEWISH IDENTITY, JEWISH
> PEOPLE, JUDAISM, REDEMPTION, SURVIVAL, ZIONISM.
> Generic Categories: Israel (State of)
> Quoted for educational purposes from The Encyclopedia of Jewish
> Symbols, by Ellen Frankel and Betsey Platkin Teutsch, p. 161; Jason
> Aronson Inc., 1992
> For further information contact:
> -MENORAH MINISTRIES -
> P.O. Box 460024
> Glendale, CO 80246-0024
> Voice: 303-355-2009 Fax: 303-355-6901
> E-mail: menorah@m...
> Internet Page: http://www.menorah.org