I. Yazdegerd, Aziz Marutha ve Sâsânî Kralının Değişen İmgeleri

Yıl 2024, Cilt: 88 Sayı: 313, 697 - 730, 06.12.2024

Murat Tural

Öz

Bu çalışma, I. Yazdegerd’in (Yazdekert, 399-420) Doğu Roma İmparatorluğu ve Sâsânî İran’ında yaşayan Hristiyanlar ile inanç bağlamında kurduğu ilişkileri ele almaktadır. Makalede ilk önce Roma İmparatoru Arcadius’un yaşı küçük olan oğlu II. Theodosius’un koruyuculuğunu I. Yazdegerd’e emanet etmesiyle ilgili kaynaklarda bulunan bilgiler incelenmiştir. Ardından iki tarafın dostane seyreden ilişkilerinde Maiperkat piskoposu Marutha’nın nasıl bir rol üstlendiği tetkik edilmiş ve İran coğrafyasında Doğu Süryânî Kilisesi’nin kurumsallaşması yolunda önemli bir merhale olan Mār İshak Sinodu’nun (410) ehemmiyeti üzerinde durulmuştur. II. Theodosius ile birlikte Martyropolis’in inşasına katkı sunan I. Yazdegerd’in Hristiyanlık karşıtı bazı hareketlere yönelmesi onun dâhili siyasette birtakım problemlerle karşılaştığını düşündürmektedir. Hükümdarlığı süresince pragmatik politikalara ağırlık veren I. Yazdegerd, Pers Şehidi Anlatıları’na (Pers Şehidi İşleri) itibar edilirse Mecûsî din adamları ve soyluların tahrikleri sonucunda özellikle Mecûsîlik aleyhtarlığında ileri giden bazı Hristiyanları cezalandırma yoluna başvurmuştur. Pers Şehidi Anlatıları’nın Sâsânî tebaası durumundaki Hristiyanları takip edebilmek noktasında çağdaş bir tanıklık sunup sunmayacağı son yirmi yıldır tartışılmaktadır. Makalede dinî ve edebî yönü ağır basan bu son kaynak türü, kilise tarihçisi Theodoretus’un kayıtlarıyla birlikte I. Yazdegerd’in saltanat yıllarını aydınlatmak üzere kullanılmıştır. Diğer taraftan I. Yazdegerd Arap-İran tarihyazımında neredeyse istisnasız bir şekilde “günahkâr” olarak anılır. Bu söz birliği, bahsi geçen kayıtlara rağmen I. Yazdegerd’i Hristiyanları kovuşturan bir kral olarak kabul etmeyi güçleştirmektedir.

Anahtar Kelimeler

I. Yazdegerd, Aziz Marutha, Sâsânîler, Doğu Roma, kovuşturma

Yazdgird I, Saint Marutha and the Changing Images of the Sassanid King

Öz

This study analyses the relations that established Yazdgird I (Yazdekert, 399-420) in the context of faith with the Eastern Roman Empire and the Christians living in the Sassanid Iran. The article first examines the records found in the sources relating to the Roman emperor Arcadius entrusting the protection of his infant son Theodosios II to Yazdgird I. Afterwards, the role of Marutha, the bishop of Maiperkat, in the friendly relations between the two sides was analysed, and the importance of the Synod of Mār Ishaq (410), which was a significant step towards the institutionalisation of the East Syriac Church in the Iranian geography, was emphasised. Yazdgird I, who contributed to the foundation of Martyropolis together with Theodosios II, turned towards some anti-Christian movements, indicating that he faced some problems in the internal policy. If the Persian Martyr Narratives (Persian Martyr Acts) are to be trusted, Yazdgird I, who pursued pragmatic policies during his reign, resorted to punishing Christians, especially those who went too far in their anti-Zoroastrianism as a result of the incitements of the Zoroastrian priests and nobles. It has been debated for the last two decades whether the Persian Martyr Narratives can provide a contemporary witness to the situation of Christians living in the Sassanid Dynasty. In this article, this last type of source, which has a predominantly religious and literary character, is used together with the records of the church historian Theodoretus to illuminate the years of Yazdgird I’s reign. On the other hand, Yazdgird I is almost without exception referred to as a “sinner” in the Arab-Iranian historiography. This unity of opinion makes it difficult to accept Yazdgird I as a king who persecuted Christians, despite the aforementioned records.

Anahtar Kelimeler

Yazdgird I, Saint Marutha, Sassanids, Eastern Roman, persecution

Kaynakça

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