TC Funda Toprak

Mythology, a Greek word, is formed by the combination of the words mythos, i.e. "spoken, heard
word" and logos, i.e. "speech". The myths, narratives and the heroes created in the legends, narratives
and legends they have created with their beliefs, fears and dreams from the first emergence of human
beings to this day draw attention as the main elements of mythology. Although mythologies vary
according to cultures, intercultural transmission of some concepts, heroes and images between
bilateral relations and close communities is also common. The beings in mythology can be human,
animal or supernatural creatures, as well as mythologically created places. For example, in ancient
Greek mythology, Mount Olympus is the place of the Greek gods. In Eastern mythologies, this
concept is Mount Kâf. It is not clear where this mountain, which is imagined as a high mountain that
is difficult to reach, is located. The bird believed to live on this mountain is ʿAnkā or Simûrg, which
is actually the same being in different cultures. One of the mythological beings is the Dragon. This
animal, which is referred to as Yil Büke, Celbegen or Evren in Turkish mythology, is called Dragon
in Iranian mythology. In this study, these mythological elements of Ali Shir Nawâyî were tried to be
identified in his work Bedâyiü'l Bidâye, in which he collected his selected poems, and it was revealed
how he evaluated these mythological beings in his own world of feelings and thoughts.

İnsanın yaşadığı çevrede gördüğü varlıkları adlandırma ihtiyacı doğası gereğidir. Tanımlama ve diğer varlıklardan ayırma, adlandırma ihtiyacının asıl sebebidir. İnsan yaşadığı mekandan ayrı bir varlık değildir, mekanı kendisiyle özdeşleştiren insanın, ilk adlandırmalarının da mekanla ilgili olduğunu söylemek yanlış olmayacaktır. Zamanla gelişen dil, yorumlama ve anlamlandırma çalışmalarını ürettiği söylence ve efsanelerle de zenginleştirmiştir.  Geçmişe dönük yapılan dil incelemelerinde yapılan bu adlandırmaların etimolojisi, veriliş sebebi üzerinde duran insanoğlu bir bilim dalı olan “toponomi”yi ortaya çıkarmıştır. Yer adları ile ilgili Kaşgarlı Mahmud’un eserinde görülen dikkat çekici bir özellik de yer adının veriliş sebebini, yer adını veren kişiyi anlattığı efsanelerdir. Bu efsane ve anlatılarda verilen yer adları, anlatı/efsane açısından folkloru, tarihsel bilgileri vermesiyle tarih bilimini, dil malzemesi olması sebebiyle özellikle dilbilimin ad bilimi konusunu ilgilendirmektedir. Yukarıda da değinildiği gibi halk etimolojisi yakıştırma yollu yapılan çoğu zaman ses benzerliklerine dayanan genellikle de bilimsel kabul edilmeyen bir etimoloji türüdür. Ancak anlatılan efsanelerin doğruluğu tanıklanamasa da adların dayandığı söylenen kişiler tarihte yaşamış gerçek kişilerdir. Bu da o adların verilişini tamamen bilim dışı görmememiz gerektiğine önemli bir işarettir.

In Armin Vámbéry's Cágataische Sprachstudien published in 1867, there are 112 nakıls under the name of Uzbek Turkic Nakıls. The word nakıl is a concept that has the equivalents of makal/metel/nakıl in Turkic dialects and is used for proverbs. Proverbs are one of the most important cultural carriers of a nation, they contain the simplest, most concise use of language and are also reflectors of the culture they belong to. Proverbs can include the reactions of human psychology to various situations, behavioral patterns, show the value judgments that people should have in the formation of their place in society, and express the corrupt and faulty aspects of society in a critical style. In these respects, it is not possible to speak of a single definition or classification for proverbs. Vámbéry also did not make a classification, he numbered the proverbs (nakıls) he collected in his work and indicated the situations for which they were said with a sentence. In this study, the nakyls collected by him were transferred from Arabic to Latin letters, their meanings were given, and the situations for which they were said were specified. In addition, whether nakıls are alive in Contemporary Uzbek Turkic or not is analyzed from the related studies. The existence of nakıls in Turkish has also been traced, and thus, it has been tried to evaluate the basis of cultural unity and language commonality through nakıls. Although it was determined that the majority of naqils live in Uzbek Turkish, only 43 naqils that are not witnessed in the sources compiled by Vámbéry.

Evaluations on a Copy of "Burak-ı Divane" Identified by Ármin Vámbéry Funda TOPRAK 1 Öz Armin Vámbéry'nin 1867 yılında Leipzig'de yayımlanan Cágataische Sprachstudien adlı eseri içerisinde Burak-ı Divāne adlı tasavvufi bir mesnevi bulunmaktadır. Bu mesnevide Burak adlı bir Allah aşığı, Allah ile yaptığı bir anlaşmanın gereklerini yerine getirdikten sonra Allah'tan cehennemi ortadan kaldırmasını ister. Allah ise bunu kabul etmez ve sevdiği bu kulunu kırmak istemediği için Cebrail aracılığıyla Hazret-i Musa'yı aracı olarak gönderir. Hazret-i Musa Divane Burak'ı azarlayarak kızar; Burak ise Allah'ın kendisini tüm günahlarına rağmen affedeceğini söyler. Bu metnin İstanbul'da bulunan bir başka nüshası temel olarak benzese de Burak'a ders vermek amacıyla onun haramiler tarafından dövülmesi olayı Vámbéry nüshasında yer almaz. İslam dışı ögeler içeren bu kıssadaki ana kahraman olan Burak-ı Divāne'nin davranışlarını tasavvuf açısından naz, niyaz ve arbede makamlarındaki bir Allah aşığının davranışları olarak görmek mümkündür. Ancak oryantalist bakış açısıyla tasavvuf kaynaklarının farklı anlamda yorumlandığı gerçeğini de göz ardı etmemek gerekir. Bu anlamda, bu metnin İngiliz oryantalizmine hizmet ettiği bilinen Vámbéry tarafından özellikle seçilip eserine yerleştirildiğini söylemek hiç de uzak bir ihtimal değildir. Hikâyede geçen Hazret-i Musa karakteri ile özellikle katı Yahudi şeriatını, Allah ile konuşan hatta onu suçlayan Burak karakteri ile Eflatuncu bir tasavvuf anlayışını görmek de mümkündür. Bu çalışmada İstanbul nüshası üzerinde yapılan bir metin yayını da esas alınarak iki nüsha karşılaştırılmış, İstanbul ve Vámbéry nüshalarının farkları dipnotta ayrıca gösterilmiştir.

years of distancing from people. Nevāyî is a poet who has been able to reflect the wrong aspects of the society, he makes these topics as a subject of criticism in his poems. In his poems, situations such as the emulation of the elderly to the young and the desire to be with them, which were common in his time, were criticized with original metaphors and analogies, and the funny situations of the elderly who did not behave appropriately were also discussed. In this study, the examples identified in Nevāyî's works and his view of youth and old age will be examined by considering them.

Expressions that have an interesting and stereotyped expression separated from their real meaning are called "idioms". Different classifications are made according to the metaphor of the idioms. In studies, it is emphasized that idiom words will not change, they are stereotyped expressions, and that words cannot be replaced by others. However, the historical process shows the opposite of this opinion. Turkish is a language that has been spoken in different geographies and has passed through many historical processes. This feature of it can be followed in idioms. Language memory is a phenomenon deeper than words. Even though, if the the words change, the thought patterns of the language are carried over centuries. Today, Turkey Turkish kaş çat-in historical texts used in the statement of changes in kaş kantar-be seen as the face (of eyebrow movement) shows that metaphor is mainly expressed in the sense that how is older than it is used. Language is a set of systems that tend to necessarily replace an empty element. For a verb to fall out of use, it must be replaced by another verb. It is the language units that carry the most vivid examples of this situation in idioms. For example, ur-verb transformed into hit-form and its usage area and diversity of in the historical process has also narrowed. Looking at the historical periods, by scrutnizing the main sources, it can be seen that verbs in idioms can change; that verbs which fall out of use, that have narrowed meaning are explained with another verb by preserving the idiom structure, or that the nouns in idioms can change. Changes can also be seen in the noun parts of idioms due to reasons such as the dropping of words, the effect of Turkish translation studies instead of quoted words, and the narrowing of the meaning of words. In this case, it is possible to state that idioms are important documents that show the change of languages, and that the general judgment that idioms are stereotyped / immutable phrases can also be discussed. ÖZET Gerçek anlamından ayrılmış, ilgi çekici ve kalıplaşmış anlatıma sahip ifadelere "deyim" denilmektedir. Deyimlerin mecazlı olma durumlarına göre farklı sınıflandırmalar da yapılmaktadır. Çalışmalarda deyim sözcüklerinin değişmeyeceği, kalıplaşmış ifadeler olduğu, sözcüklerin yerlerine başkalarının konulamayacağı vurgulanmaktadır. Oysa tarihî süreç bu kanının aksini göstermektedir. Türkçe, değişik coğrafyalarda konuşulmuş, pek çok tarihi süreci geçirmiş bir dildir. Onun bu özelliği deyimlerde takip edilebilmektedir. Dil hafızası sözcüklerden daha derin bir olgudur. Sözcükler değişse de dilin düşüncedeki kalıpları yüzyıllar ötesine taşınır. Bugün Türkiye Türkçesinde kullanılan kaş çat-deyiminin tarihî metinlerde kaş kantar-olarak görülmesi yüz ifadesindeki değişikliklerin (kaşın hareketinin) mecazın ifadesinde asıl olarak kullanıldığını yani anlamın sözcükten daha eski olduğunu göstermektedir. Dil boşalan bir ögenin yerini mutlaka doldurma eğilimi gösteren bir sistemler bütünüdür. Bir fiilin kullanımdan düşmesi için yerini başka bir fiilin alması gerekir. Deyimlerde bu durumun görüldüğü en canlı örnekleri taşıyan dil birimleridir. Örneğin ur-fiili tarihi süreçte vur-biçimine dönüşmüş, kullanım alanı ve çeşitliliği de daralmıştır. Tarihi dönemlere bakıldığında taranan eserlerde deyimlerde fiillerin değişebildiği, kullanımdan düşen, anlam daralmasına uğrayan fiillerin deyim yapısı korunarak başka fiil ile anlatıldığını ya da deyimlerdeki isimlerin de değişebildiği görülebilmektedir. Sözcüklerin kullanımdan düşmesi, alıntı sözcüklerin yerine Türkçeleştirme çalışmalarının etkisi, sözcüklerin anlamında görülen daralma gibi sebeplere bağlı olarak deyimlerin isim kısımlarında da değişiklikler görülebilmektedir Bu durumda deyimlerin dillerin değişimi gösteren önemli belgeler olduğunu belirtmek ayrıca deyimlerin kalıplaşmış/ değişemez söz grupları olduğu şeklindeki genel yargının da tartışmaya açılabileceğini söylemek mümkündür.

The dictionary, named Tıbyan-ı Nafi der Terceme-i Burhān-ı Kātıʻ, which had been translated by
Translator Āsım Efendi from Persian into Turkish, was written in 1652 by Hüseyin Tabriz who is
known by his mahlas, Burhān. He completed his work in six years, and he presented it to Selim III.
As a poet, historian, and lexicographer, Mütercim Āsım Efendi, who is one of the essential names in
our history, proved his knowledge of Turkish while translating this dictionary, and he gave many
words in the field of Anatolia and Caghatay, by explaining them. Due to this method, the dictionary
has moved away from being a one-to-one translation, however, it has still played an important role in
determining the Turkish vocabulary. Mütercim Āsım Efendi used those words such as Turkey,
Turkistan, and Rumî in Burhān-ı Kātıʻ to describe the geography of the words. In this article, we
tried to determine the words that denote the meaning of tools/goods/stuff, which he gathered from
Anatolia and Caghatay fields and added in his translation. We also tried to give pieces of evidence to
show their roots, and we attracted attention, by some discussed words, to an important problem of
our lexicography. We mean that dictionary writers prefer, sometimes knowingly or unknowingly,
sometimes deliberately, to explain the origin of words in other languages. So, we criticized those
words we realized that their determination was made in this way, according to their roots/origin and
field of usage. We think that the results of this study and those words we determined will contribute
to other studies and researches.

Studying allows us to learn about a subject and to develop our aesthetic and artistic feelings. A number of mental procedures are required to provide understanding which is the main aim of reading. In the process including the pre-reading, reading order and the post-reading stages of the reading function, the individual's cognitive skills should be aware, the process of controlling himself / herself and the process. This research was conducted to determine the level of reading skills of Turkish teachers in using cognitive awareness skills. Population of the study consisted of Turkish teachers rendering service in the academic at secondary schools affiliated with the Ministry of National Education in the province and districts of Kars. The data were collected by using the Cognitive Awareness of Reading Strategies Inventory. SPSS 17. 0 package software was used to conduct statistical analyses on data. According to the study results; total scores obtained by Turkish teachers from the cognitive awareness skills of reading strategies did not show a significant difference according to the variables of gender, graduation type, seniority, graduation department, receiving the reading course, number of books being read, receiving the course of speed reading techniques. However, according to these variables, a significant difference was determined in some subscales of the inventory.

Kutadgu Bilig, written by Yusuf Has Hacip, is the first major work of Turkish literature. This work has given a wide range of examination and evaluation material to researchers. It is an important and valuable work in term of the use of words in a very meaningful and multifunctional way. The very meaningful and multifunctional use of the words in a language shows its oldness, handling and also its literary style. This study is an evaluation of a different use of the verb BAR- in Kutadgu Bilig. The verb BAR-, which we know its existence since the the first Turkish written documents, appears to as a descriptive verb in many examples of Kutadgu Bilig. The verb which was formed in A + bar- or - (I) p bar- structure, wesn’t included in the index of the book in per item. It was evaluated on one’s own. However, as it is known, depiction verbs were formed by the merger of two verbs and referring to meanings such as swiftness, sufficiency, continuity and approach. Descriptive verbs strengthen and enrich the meaning. They are called depictive verbs because they depict the way in which the actual verb shows its form and performence. The verb BAR- in Kutadgu Bilig, which is linked to the action verbs by adverb verb suffixes, are being used in the function of the swiftness verb. It is possible to observe this characteristic in historical periods and today in contemporary Turkish dialects. This study has been prepared in order to show that the verb is used in the swiftness function. It is important that this swiftness function identified in Kutadgu Bilig will be witnessed by other works of Turkish and its contemporary dialects and will be supported by other studies. Thus, it will be shown that the verb ber- / ver- is not used, on one’s own, as the swiftness verb in Turkish.

A STUDY ON THE LEVELS OF TURKISH TEACHERS TO USE THEIR COGNITIVE AWARENESS SKILLS OF READING STRATEGIES (THE CASE OF KARS PROVINCE) Abstract Studying allows us to learn about a subject and to develop our aesthetic and artistic feelings. A number of mental procedures are required to provide understanding which is the main aim of reading. In the process including the pre-reading, reading order and the post-reading stages of the reading function, the individual's cognitive skills should be aware, the process of controlling himself / herself and the process. This research was conducted to determine the level of reading skills of Turkish teachers in using cognitive awareness skills. Population of the study consisted of Turkish teachers rendering service in the academic at secondary schools affiliated with the Ministry of National Education in the province and districts of Kars. The data were collected by using the Cognitive Awareness of Reading Strategies Inventory. SPSS 17. 0 package software was used to conduct statistical analyses on data. According to the study results; total scores obtained by Turkish teachers from the cognitive awareness skills of reading strategies did not show a significant difference according to the variables of gender, graduation type, seniority, graduation department, receiving the reading course, number of books being read, receiving the course of speed reading techniques. However, according to these variables, a significant difference was determined in some subscales of the inventory.
Keywords: Reading education, reading strategies, cognitive awareness.

Yunus Emre, who attracts attention on himself through his simple and fluent style, is one of the first representatives of Hodja Ahmed Yesevi's understanding of mysticism in Anatolia. His poems have a deep and layered meaning that lies beneath simple similes. Concepts such as shopping, market, trade, poison and trap belonging to daily life appear as metaphors in Yunus Emre's poems. In the Koran, Allah, preferred to use simple examples in order to be understood better by His servants. In this respect, it is possible to see similar metaphors in Yunus Emre's poems. This situation can be evaluated in two aspects. We can consider that Yunus Emre knew the Koran well and he took it a model for himself. On the other hand, we can find identitiy of a Sûfi man who has made the explanation of the Koranic verses his duty in his poems. Regardless of its purpose, its artistic aspect and unique style should not be ignored. Metaphors are linguistic events in which the world of thought is revealed. The mind, by using metaphors, forces the language's possibilities infinitely to abstract concrete objects. The richness of metaphors is also an indicator of the richness of the world of thought. Metaphors have a direct connection to culture. In Yunus Emre, it is possible to reveal the geography of Anatolia in which he lives and the mysticism he believes in by studying the metaphors. This study is intended to show the deep meaning of the metaphors of the trap and poison, which are frequently used in his poems. In the study, we have fixed that he poet used these metaphors based on the Holy Koran; so we tried to find metaphors in the various Koranic verses and we've matched them to each other. The poet prefers to explain the different metaphors like the trap, to fall into a trap, to get out of the trap, to know the art of trap by the way of the concepts such as love and love of the world. Yunus Emre also likens the love of the World into poisonous meal and to poisoned honey; and his troubles on the path of Sufism into poison and snake.

Yunus Emre, one of those poets that used the Turkish Language on the simplest and the most fluid way, had adorned his rich poetry world with images and metaphors. His poems can be considered two, or perhaps, three-stage. He could explain the same thought, through his one beyit/verse, to the different readers. On this way, he had used methapors. As known, the methapor is to use analogy when we want to liken or compare any sense or thought with something else. In term of method, beyond a simple likening, it explains the relations between "alike, "similar" and "context" by the way of "target" and "domain". Yunus Emre has depp thoughts which he explaine them by the simple methapors. These simple methapors form the the exterior face of his poetry, meanwhile, there are a deep and systematic perception of the Sufism. The methapor world in Yunus's poetry is so rich that we can't find any beyit/verse without methapor. Thus, to study his poems in term of all methapors he used, is another wide subject. In this study, we deal with the commercial methapors in his Diwan and we concentrate on the reasons of his use those methapors. It can be said that Yunus Emre, as a sûfî poet, had chosen for himself the Holy Koran, in term of method. Because Allah, adress in the Koran to his all subjects with the simple methapors in order to be understood. For example, He denots "the eden" by "garden; "the hell" by "fire" and "the sinners" by "who sold the hereafter". There are also in the Koran many methapors about commerce. Thus, Yunus Emre was influenced by the Koran which he took it as his guide and, almost, used the same methapors in his poetry. Indeed, his poems, besides this similarity in term of method, are only to chant teh verses of Allah by his private way, adding poetic style. He uses all of methapores successfully and in a uniqe style when he cites a lot of methapores such as seller, store, market, the merchant who bankrupted; also when he compares eden with hell, hereafter with this world and sin with divine reward. ÖZET 13. Yüzyılın Türkçeyi en güzel, en sade ve en akıcı kullanan şairlerinden olan Yunus Emre, zengin şiir dünyasını imge ve metaforlarla süslemiştir. Onun şiirleri iki belki üç katmanlı olarak düşünülebilir. Çünkü o aslında, tek bir beyitiyle, farklı okuyucu kitlelerine aynı düşünceyi anlatmayı başarabilmiştir. Bunu yaparken metaforlara başvurmuştur. Bilindiği gibi metafor "bir duygu ve düşünceyi" fiziksel dünyada sıklıkla kullanılan başka bir şeyle benzetme yönünü kullanarak yapılan bir zihinsel sürecin dildeki yansımasıdır. Metot olarak basit bir benzetmenin ötesinde, benzeyen ile benzetilen ve anlatılmak istenen arasındaki üçlü ilişkiyi hedef ve kaynak üzerinden açıklar. Yunus Emre'nin basit metaforlarla anlattığı derin düşünceleri vardır. Basit metaforlar, onun şiirinin yüzey katmanını oluştururken bu metaforların altında derin ve sistemli bir tasavvuf anlayışı görülmektedir. Yunus Emre'nin şiirlerinde metafor dünyası öylesine zengindir ki neredeyse metafor kullanmadığı tek beyiti yok gibidir. Onun şiirini, metaforlar kullandığı tüm metaforlar açısından incelemek ayrı ve daha kapsamlı bir çalışmanın konusudur. Ancak bu çalışmada Yunus Emre'nin Divanı'nda ticaretle ilgili metaforlara değinilmiş ve bu konuyla ilgili metaforları kullanmasının sebepleri üzerinde durulmuştur. Yunus Emre'nin sufi bir şair olarak yöntem açısından kendisine Kur'an-ı Kerim'i seçtiği söylenebilir. Çünkü Allah, Kur'an-ı Kerim de herkesin anlayabilmesi için basit metaforlarla kullarına seslenmektedir. Örneğin cehennem'i ateş, cennet'i bahçe, günahkarları ahireti satan metaforlarıyla verir. Kur'an-ı Kerim'de pek çok ayette ticaretle ilgili metaforlara başvurulmuştur. İşte Yunus Emre de kendisine rehber edindiği kutsal kitabından esinlenmiş, hemen hemen aynı metaforları şiirlerinde kullanmıştır. Aslında onun şiirleri metot olarak bu benzerliğin yanında Allah'ın ayetlerinin kendi dilince, şair üslubunu da katarak terennüm etmesinden başka bir şey değildir. Satıcı, dükkan, pazar, iflas eden tüccar gibi pek çok metaforu bu dünya ve öbür dünyayı, günahı ve sevabı, cenneti ve cehennemi karşılaştırırken şiirsel bir üslup ve eşsiz bir söyleyiş kolaylığı ile kullanır.

A number of mental processes are needed to make sense of the basic aim of reading. A reading activity that does not result in understanding means that it has not reached its true purpose. The basic aim of the school is to develop the ability to understand and to understand this way. Reading comprehension; It is one of the basic language skills that must make sense from a written material and that the details require the concept to be acquired by the students from the elementary school level (Rose ve diğ. 2000: 55, akt. Epçaçan, 2009: 210). Reading is not a one-semester course, but a lifelong and developing skill. Teachers have great responsibilities in this direction. This study was conducted in order to examine the levels of Turkish teachers to use their skills of reading strategies and determine the methods and techniques of Turkish teachers regarding the skills of reading-understanding that they use inside and outside of classroom in order to enable students to acquire the skills of reading-understanding. This study was conducted using observation of qualitative data collection techniques. Population of the study consisted of Turkish teachers rendering service in the academic year of 2012–2013 at secondary schools affiliated with the Ministry of National Education in the province and districts of Kars. The data were collected by using structured observation form. The data were analyzed by using of the descriptive analysis technique. According to the study results; it was determined that the Turkish teachers performed activities inside and outside of class to develop students' cognitive awareness skills of reading strategies, but ıt has been determined that these studies are not sufficient. In addition, there are differences in terms of using teaching methods and techniques between the teacher who is a teacher of Turkish Teaching and the teacher who graduated from Faculty of Science and Literature. ÖZET Okumanın temel amacı olan anlamayı sağlamak için bir dizi zihinsel işlem gerekmektedir. Anlama ile sonuçlanmayan bir okuma etkinliği gerçek amacına ulaşmamış demektir. Okumada temel amaç okuduğunu anlama ve bu yolla anlama yeteneğini geliştirmedir. Okuduğunu anlama; yazılı bir materyalden anlam çıkarmayı ve ayrıntıları kavramayı gerektiren, daha ilköğretim düzeyinden itibaren öğrencilere kazandırılması gereken temel dil becerilerinden biridir. Okuma bir dönemlik değil hayat boyu devam eden ve gelişen bir beceridir. Bu doğrultuda öğretmenlere büyük görevler düşmektedir. Bu araştırma, Türkçe öğretmenlerinin, öğrencilere okuma-anlama becerisini kazandırmak için sınıf ortamında ve sınıf dışında kullandıkları okuma-anlama becerileri yöntem ve tekniklerini tespit etmek amacıyla yapılmıştır. Bu çalışma nitel veri toplama tekniklerinden gözlem yöntemi kullanılarak yapılmıştır. Araştırmanın evrenini, Kars ili Milli Eğitim Bakanlığına bağlı ortaokullarda 2012–2013 yılında görev yapan Türkçe öğretmenleri oluşturmaktadır. Veriler, araştırmacı tarafından geliştirilen yapılandırılmış gözlem formu ile toplanmıştır. Verilerin analizinde betimsel istatistikler kullanılmıştır. Araştırma sonuçlarına göre; Türkçe öğretmenlerinin öğrencilerin okuma stratejileri bilişsel farkındalık becerilerini geliştirmeye yönelik sınıf içinde ve sınıf dışında etkinlikler yaptıkları fakat bu çalışmaların yeterli olmadığı tespit edilmiştir. Ayrıca Türkçe Öğretmenliği mezunu öğretmen ile Fen-Edebiyat Fakültesinden mezun olan öğretmen arasında öğretim yöntem ve tekniklerini kullanma açısından farklılıklar görülmüştür.

FUNCTIONS OF THE ORIENTATION-STATE REFLEXIVITY PRONOUNS IN KUTADGU BILIG

ABSTRACT Kutadgu Bilig, written by Yusuf Has Hajib and it is known as the first masnawî of Turkish Language, hasn’t lost its value up to the present. Kutadgu Bilig created a philosophy, which had been established on a balance between Islam, human and cosmos, and it still arouses admiration. Kutadgu Bilig is a matchless work in term of its reach high level of Turkish Language during the Eleventh Century. In order to understand, today, structures of written Turkish, we must exercise comparative works. This article aims at the functions of orientation-state forms of reflexivity pronouns in Kutadgu Bilig. Thus, we can emphasize important of those pronouns, beginnig from the Turkish of the Kutadgu Bilig Age until Turkish of Turkey, in term of function, not in term of structure. The reflexivity pronouns are those words that take the nameconjugation suffixes and get conjugated, as well as they can convert them to the creator of meaning in pronouns. The reflexivity pronoun in the Turkish of Turkey is, generally, kendi and, rarely, öz, meanwhile it is, generally, öz in Kutadgu Bilig. This pronoun is öz/üz in the Azerbaijan, Turkmen, Tatar, Crimean Tatar, Bashkurt, Kazakh, Kirghiz, Karakalpak, Uzbek, Nogay, Kumuk, Neo-Uighur and Chulym dialects. These components, contrary to the Grammar of Turkish of Turkey, which perceives the reflexivity pronouns as alone and independent components, affect the meaning, most of the time, and change it. For example, in the structure Kendi kendine kal, exists an abstract and different meaning from the structure kal-. It’s here a pronouns that provide the meaning of loneliness, despair and return to self. I wonder, the reflexivity pronoun to what degree could change the meaning in the sentence at the Eleventh Century?  This work has been prepared in order to identify the functions of the orientation-state reflexivity pronouns. Thus, we think that it flashes on present-day studies. We’ll try to denote that the pronouns should be considered as dependent, not independent components, in term of time.

This study is based on the parable of the Priest Barsisa, which is mentioned in Nehcü'l Feradis and mentioned in the sources that there is a reference about him in the 16th and 17th verses of Surat al-Hashr of the Holy Qur'an. In the 18th century, this parable, which was also the source of the novel "the Monk" by the English writer Matthew Gregory Lewis, was translated into Turkish in 2017 under the title "The Secret Face of Satan "The Monk". The parable generally tells the story of the priest Barsisa, who, as a believer, was deceived by the devil, committed adultery and, as a result, renounced his faith while dying by the devil's trickery. This story is also found in Islamic sources in different variants. There are differences and similarities between the versions of the story in Islamic sources and the versions in Nehcü'l Feradis. In this study, after comparing different narratives, the value of the parable in Nehcül Feradis as a variant will be tried to be revealed.