Danişmendname’deki Metinsel Sorunlar

Öz

Danişmendname, günümüze ulaşabilmiş en eski Türk destanlarından biridir. Aslen sözlü anlatım için bestelenmiş olan eser, ilk olarak 13. yüzyılda Selçuklu sarayında kaleme alınmış, ardından bir asır sonra Tokat Valisi Arif Ali tarafından düzenlenip genişletilmiştir. Kendisini bütünlüklü bir anlatı ve başka bir destanın (Battalname’nin) devamı olarak sunsa da, şu anki haliyle metin, Tevrat anlatıları ve Hıristiyan hagiografisi de dahil olmak üzere çeşitli türlerden ödünç alındığına dair kanıtlar gösteriyor. Daniş- mendname'nin 18 nüshası bilinmekte ve genellikle doğrudan veya dolaylı olarak Arif Ali nüshasından türetilen nüshalar olduğu varsayılmaktadır. P (Paris) ve I (İstanbul) elyazmalarının analizi ve karşılaştırıl- ması, metindeki bazı farkları tespit eder ve bu iki el yazmasının aslında ortak bir arketipin kopyaları değil, özetleri olduğunu ortaya çıkarır. Epitomatörler, Arif Ali'nin metnini kısaltmış ve yeniden düzenlemiştir.

Anahtar Kelimeler

• Doğu Roma
• Danişmend
• Destan

Textual Problems in the Danişmendname

Öz

Danişmendname is one of the oldest Turkish epics that have been preserved. Originally composed for oral recitation, it was first written down at the Selçuk court in the thirteenth century, then edited and expanded by Arif Ali, governor of Tokat, a century later. Although it presents itself as a unitary narrative and a continuation of another epic (Battalname), the text as it now stands shows evidence of borrowing from several genres, including Biblical narratives and Christian hagiography. Eighteen manuscripts of the Danişmendname are known, and generally assumed to be copies derived directly or indirectly from the manuscript of Arif Ali. A closer analysis and comparison of manucripts P (Paris) and I (Istanbul), however, identifies a number of discrepancies in the text as transmitted and reveals that these two manuscripts are in fact not copies, but epitomes, of a common archetype, and that the epitomators have allowed themselves considerable liberty to abridge and rearrange the text of Arif Ali.

Anahtar Kelimeler

• Anatolia
• Danişmend
• Byzantium

Kaynakça

1. Akar A. 2016, Mirkatü’l-Cihad (Cihadın basamakları): Dil İncelemesi, Metin, Dizin. Ankara.
2. Akkaya S. 1950, “Kitab-ı Melik Danişmend Gazi: Danişmendname”. Ankara Üniversitesi Dil ve Tarih-Coğgrafya Fakültesi Dergisi VIII, 131-188.
3. Akkaya S. 1957, “Kitab-i Melik Danischmend Gazi: Ein türkisch-historischer Heldenroman aus der Mitte des 13. Jahrhunderts”. Ed. Z. V. Togan, Proceedings of the Twenty-Second Congress of Orientalists, II. Leiden, 432-435.
4. Aydoğan Z. 2012, “Creating an Ideal Self: Representations of Infidels in the Late Medieval Anatolian Frontier Narratives”. Osmanlı Araştırmaları: Journal of Ottoman Studies XL, 101-119.
5. Aydoğan Z. 2021, “Oral Performance and Text: Narrators, Authors, and Editors in the Anatolian Turkish Warrior Epics”. Ed. Redkollegiia, The Written and the Spoken in Central Asia, Mundlichkeit und Schriftlichkeit in Zentralasien: Festschrift for Ingeborg Baldauf. Potsdam, 405-422.
6. Ball W. 2002, Rome in the East: The Transformation of an Empire. London.
7. Bayrı B. K. 2020, Warriors, Martyrs, and Dervishes: Moving Frontiers, Shifting Identities in the Land of Rome (13th-15th Centuries) (Medieval Mediterranean Series). Leiden.
8. Cahen C. 1968, Pre-Ottoman Turkey: a General Survey of the Material and Spiritual Culture and History c. 1071-1330. New York.

9. Dedes Y. 1996, Battalname: English Translation, Turkish Transcription, Commentary and Facsimile, 1-2 (Sources of Oriental Languages and Literatures, 33). Cambridge, MA.
10. Delehaye H. & Peeters P. 1925, Acta Sanctorum Novembris Collecta Digesta Illustrata, IV. Bruxelles.
11. Demir N. 2002, Dānişmend-name: Critical Edition, Turkish Translation, Linguistic Analysis, Glossary, Facsimile, 1-4 (Sources of Oriental Languages and Literatures, 54). Cambridge, MA.
12. Doğruel O. 1981, Danişmend-name (Niksar nüshası, vr. 201a-251b), Transkripsiyon. Unpublished thesis, Atatürk University. Erzurum.
13. Doran R. 1992, The Lives of Simeon Stylites. Kalamazoo, MI.
14. Haldon J. 2018, “Euchaita: From Late Roman and Byzantine Town to Ottoman Village”. Eds J. Haldon, H. Elton & J. Newhard, Archaeology and Urban Settlement in Late Roman and Byzantine Anatolia: Euchaita-Avkat and Its Environment. Cambridge, 210-256.
15. Erciyas D. B. 2014, “A Middle Byzantine Citadel at Komana”. Ed. T. Bekker-Nielsen, Space, Place and Identity in Northern Anatolia (Geographica Historica 29). Stuttgart, 215-226.
16. Fleischer C. H. 2016, Bureaucrat and Intellectual in the Ottoman Empire: the Historian Mustafa  li (1541-1600). Princeton, NJ.
17. Franke P. 2000, Begegnung mit Khidr: Quellenstudien zum imaginären im traditionellen Islam, Beirut.
18. Galmés de Fuentes A. 1979, “Le Charroi de Nîmes et la tradition arabe”. Cahiers de civilisation médiévale XXII, 125-137.
19. Heng G. 2003, Empire of Magic: Medieval Romance and the Politics of Cultural Fantasy. New York. Hengstenberg W. 1912, “Der Drachenkampf des heiligen Theodor”. Oriens Christianus II, 78-106, 241- 280.
20. Hızardere S. 1981, Danişmend-name (Niksar nüshası, vr. 102b-151a), Transkripsiyon. Unpublished thesis, Atatürk University. Erzurum.
21. Kafadar C. 1995, Between Two Worlds: the Construction of the Ottoman State. Berkeley. Ker W. P. 1908, Epic and Romance: Essays on Medieval Literature, 2nd edition. London.
22. Krappe A. H. 1944, “The Norsemen at Luna”. Scandinavian Studies XVIII, 71-78.
23. Łabęcka-Koecherowa M. & Majda T. 1980, Daniszmendname: Księga czynów Meliksa Daniszmenda. Warsaw.
24. McMillan D. 1972, Le charroi de Nîmes: Chanson de geste du XIIe siècle, éditée d’après la rédaction AB avec introduction, notes et glossaire. Paris.
25. Mélikoff I. 1960, La geste de Melik Dānişmend: Étude critique du Dānişmendname, 1-2. Paris.
26. Meulder M. 2013, “Le ‘cheval de Troie’ sous une autre forme. Le guerrier déguisé en marchand: exemples antiques et médiévaux”. Nouvelle Mythologie Comparée I, 1-42.
27. Meulder M. 2014, “Le stratagème normand de l’homme mort pour s’emparer d’une place forte a-t-il une origine indo-européenne?”. Classica et Mediaevalia LXVI, 287-366.
28. Migne J.-P. 1858, Didymi Alexandrini Opera Omnia, Accedunt S. Amphilochi Iconiensis Episcopi et Nectarii Cp. Patriarchae Scripta Quae Supersunt (Patrologiae Cursus Completus, Series Graeca 39). Paris.
29. Ng S. F. & Hodges K. 2010, “Saint George, Islam, and Regional Audiences in Sir Gawain and the Green Knight”. Studies in the Age of Chaucer XXXII, 257-294. Oikonomidès N. 1983, “Les Danishmendides, entre Byzance, Bagdad et le sultanat d’Iconium”. Revue
30. Numismatique, VIth series, XXV, 189-207.
31. Peacock A. C. S. 2019, Islam, Literature and Society in Mongol Anatolia. Cambridge.
32. Reichl K. 2000, Singing the Past: Turkic and Medieval Heroic Poetry, 2nd edition. Ithaca, NY.
33. Selçuk Ş. 1981, Danişmend-name (Niksar nüshası, vr. 151b-200b), Transkripsiyon. Unpublished thesis, Atatürk University. Erzurum.
34. Slusser M. 1998, St. Gregory Thaumaturgus: Life and Works. Washington.
35. Ünverdi M. A. 1981, Danişmend-name (Niksar nüshası, vr. 1b-51a), Transkripsiyon. Unpublished thesis, Atatürk University. Erzurum.
36. Walter C. 1999, “Theodore, Archetype of the Warrior Saint”. Revue des Études Byzantines LVII, 163-210.