THE AZTEK'S TALE LEGEND OF EXISTENCE

THE AZTEK'S TALE LEGEND OF EXISTENCE

 The Aztecs, who lived in present-day central Mexico, had a complex belief system based on gods that directly affected people's lives, including those who controlled the rising of the sun, fertility, and rains.

 According to the Aztecs, the creation of the world began with a deity named Ometeotl, also known as the dual deity, as it was made from the union of Tonacacihuatl and Tonacatecuhtli, whom the Aztec believed to be the mistress and lord of their nourishment.  Tonacacihuatl and Tonacatecuhtli had four children:

 Tezcatlipoca, meaning "smoky mirror", is associated with the color black.  He is the god of the world and the most influential and dominant of the four children.

 Xipe Totec, which means "skinned god" in Nahuatl language, is associated with the color red.  He is the god of all seasons and all things that grow on earth.

 Quetzalcoatl, which means "feathered snake", is associated with the color white.  He is the god of air.

 Finally, Huitzilopochtli, meaning "hummingbird in the south", is associated with the color blue.  He is the god of war.

 The four children decided they wanted to create a world with the people they would live in.  Huitzilopochtli and Quetzalcoatl make the first try, starting by lighting a fire.  This fire turns into the sun, but only half the sun because it wasn't bright enough or big enough to illuminate their entire world.  Later, they made the first woman and man, which they called Oxomoco and Cipactonal, respectively.  Their children were called `` macehuales '' and they would become farmers.  They invented the aftermath and later the hell they called Mictlan.  They created 2 gods named Mictecacihuatl and Mictlantecuhtli to rule this underworld.

 

 Eventually the earth demanded a true sun, so Tezcatlipoca took on the task of transforming itself into the sun.  This will be known as the first age of the sun.  During this time, they also produced giants to settle in the world.  Thinking that the reign of his brothers remained long enough, Quetzalcoatl struck him with a hammer, bringing him down from the sky so he fell to earth and a river.  But he rises out of the water as an angry Jaguar and wants to destroy all the giants, killing them all.  After destroying everyone, it rises back to the night sky and the constellation turns into the great bear.  Quetzalcoatl thus becomes the sun god who gave birth to the second solar age.  Tezcatlipoca does not sit idly by throwing a tremendous storm to the world to take revenge on his brother, which wipes out his brother and many farmers.  But even if some of the farmers are strong enough to withstand the storm and survive, they will eventually turn into monkeys and take refuge in the forests.

 In the third solar age, Tlaloc finally takes over and becomes the new sun of the world.  He is the god of rain that sprouts everything.  This time, Quetzalcoatl tries to overwhelm the world with the rain of flame this time, and this time turns all people into birds in the solar age.  But then he gave the earth to Tlaloc's wife, Chalchiuhtlicue (goddess of streams / rivers and all kinds of water).  During his rule, the world meets the rain and floods the whole world, turning all farmers into fish.  He is not satisfied with this, he drops the sky to the earth and covers and covers it completely, so that there is nothing about the earth.

  The cycle of the fourth sun is completed there.  In the end, realizing how they failed because of their own internal strife, Tezcatlipoca and Quetzalcoatl set out alone and solve their problems.  They turn themselves into giant trees and sit at one end of the earth.  By extending and joining branches, they manage to keep the sky above.  Their father, Tonacatecuhtli, sees that they have learned from these mistakes, and because he believes they will be more successful in the future, he handed them over the galaxy we know as the Milky Way as a star path.

  

 There are many different stories about how the 5th solar age was formed.  According to one legend, Tezcatlipoca tells his brothers how to take a flint and use it to light a fire again with it, before thinking about what to do.  Ultimately, he decides to create a new sun that feeds on people's blood and hearts.  Five females and four hundred males are made to feed the sun.  The rest is where the story goes in different directions.  Some say that Tlaloc and Quetzalcoatl wanted their own children to be the new sun, so each threw their children into the burning Tezcatlipoca.  Before Tlaloc surrenders his son to the scorching sun, he waits for his fire to turn into embers so that it becomes the moon dull than his son.  Quetzalcoatl chooses to throw his son directly into the fire, so he is the fifth and last sun we see today.

 Another legend tells of the gods gathering in the ancient city of Teotihuacan to discuss how to make a new sun.  Accordingly, Nanahuatzin, the god of disease, is trying to throw himself into fire and become the new sun.  The other gods, who thought he was a sick and weak god, were convinced that he was not a suitable god for the job, and they thought that a god stronger than him should be the new sun.

 Although Tecuciztecatl, a very rich god, comes forward and says that he will surrender himself to the sun and become the new sun god, he does not have the courage to do so.  In the end, though a little bit stiff, the god Nanahuatzin surrenders himself to the fires and leaps into the sun.

 

  

 When Tecuciztecatl sees his courage, he decides to surrender himself to the sun and jump.  Thus, they both turn into two different suns, but the lights of these two suns were so dazzling that they could no longer see anything.  So one of the other gods throws a rabbit at Tecuciztecatl, reducing its glow and thus transforming it into a moon.  Nanahautzin, now the new sun, will be reborn as Ollin Tonatiuh and enlighten the world.  But now a new problem arose, for this god he would hang motionless in the sky, not completing his cycle, unless the other gods spilled their blood.

 

 Thus, a god named Tlahuizcalpantecuhtli, the lord of the dawn, shoots an arrow at Tonatiuh but misses.  Tonatiuh also turns into Itzlacoliuhqui, the god of frost, coldness and obsidian, as a result of throwing that arrow back to Tlahuizcalpantecuhtli and hitting it directly.  Realizing that they cannot resist, other gods open their breasts and offer their hearts to him.  Quetzalcoatl also cut their hearts with a divine knife.  Thus, Tonatiuh, who is filled with the blood of the gods, starts his cycle in the sky as we see it today.  Quetzalcoatl takes and packs the ornaments and clothing of the sacrificed gods.  The Aztecs began to worship these packages ever since.

HOLIDAY STATE 682-745

HOLIDAY STATE 682-745

 The Göktürks, who lived in Chinese captivity for 50 years, rebelled many times for independence. They did not succeed because they did not have a good leader. In 682, İlteriş (Kutluk) rebelled against China with Tonyukuk.  After the death of İlteriş, Kapağan Kağan took the lead. China was put under pressure. The borders were expanded by subjecting the Qitan, the Kyrgyz and the Onok.

 When the Oguz revolted, the rebellion was suppressed. Kapağan fell into the ambush of the Bayurks as a result of the Chinese provocation and died.  (716) Tahta Kutluk's son, Bilge Kagan, who, together with his brother Kültekin and Vizier Tonyukuk, inflicted a great blow to China and suppressed the uprisings.  After the death of this trio, the state began to weaken.The Basmillar, Karluks, and Uighurs revolted.

 .

 The reasons for the collapse are:

 Strife between tribes

 Chinese repression and intrigue

 Chinese princesses spying

 The fall of the Silk Road to China

 The inheritance system has been effective.

 Looking at the features of Kutluks:

 This state gave the first written examples of our literature and history.

 During the Kapağan Kağan period, agriculture was important.

 A national policy was followed by asking back the Turks who settled in China.

 Founder of Kutluk State

  It is the leader that ensures the independence and sovereignty of the Turks in China.  It is also referred to as İlteriş in literature and historical sources.  He was born and lived in China.  He established the Göktürk State once again in 682.  For this establishment, he is the leader who managed to gather all Turkish Tribes under one flag.  He organized 47 voyages in his life and personally participated in 27 of these voyages.  He ruled for many years and passed away in 692.  After his death, Kapkan Kağan replaced him because his sons were small.

 Rulers of Kutluk State

  The founder of the Kutluk State is known as Kutluk Kağan.  With the death of Kutluk Kağan, Kapkan Kağan replaced him.  Kapkan Khan is the second ruler of the Kutluk State.  After Kapkan Khan, he changed many rulers until his collapse:

  - Kutluk Kagan

  - Kapkan Kagan

  - Inel Kagan

  - Bilge Kagan

  - Yolluğ Tigin (The brightest period)

  - Wise Kutluk Tengri Kagan

  - Siuan Kagan

  - II.  Bilge Kagan

  - Ozmış Kagan

  - Bomei Tegin Kagan

 Kutluk State Boundaries

  The state of Kutluk expanded its borders since its foundation and reached very wide borders until its collapse.  It spread over a wide geography by taking the Chinese lands under its sovereignty.  It has reached Siberia in the north, Iran and Tibet in the south, and the Caspian Sea in the west.  There are Turkes, Karluks, Ötüken, Çin Türkeli, Manchuria and Mongolia lands within the lands.

  The Fall of Kutluk State

  The state of Kutluk went through very bright periods after the reign of Kutluk Khan and spread to wide geographies.  However, after the death of Bilge Kagan, the state witnessed internal conflicts within itself.  The fact that the state has reached wide borders and the administration is not strong has increased the strength of the internal conflicts.  Some Turkish states started to revolt.  Especially the Uighur, Basmil and Karluk Turks broke up the state by causing riots.

Zulkarneyn

Zulkarneyn

 Dhu'l-Qarnayn or Zü'l-Karneyn (Arabic: ذو القرنين) is a person mentioned in Surah Kahf of the Quran, the holy book of the Islamic religion.  Whether he is a prophet or not is controversial.  The narrative about himself includes Gog and Magog, in which similar narratives are also found in Tanah.  In the narrative in the Quran, it is mentioned that he built a barrier to prevent Gog and Magog, who or what they are not disclosed.  The age in which he lived is not specified.

 The verses mentioned in the Quran

 * They also ask you about Zulkarneyn.  Say: "I will read you a memory from him."

 * We made him powerful in the earth and gave him a way in all matters.

 * He also followed a path.

 * When the sun went down, he found it sinking in a black slime cell.  He saw a tribe there.  “O Zulkarneyn!  We said, "You either punish them or take the path of good for them."

 * Dhu'l-Qarnayn said, “We will punish whoever persecutes him.  Then he will be returned to his Lord.  He will inflict an unprecedented torment on him, ”he said.

 * “Whoever believes and does righteous deeds has better reward for him.  We will tell him what is easier than our command. "

 * Then he followed a course again.

 * When he reached the place where the sun rises, he found him born on a people whom we did not put a cover between them and the sun.

 *That's it.  Surely, we have surrounded those beside him with our knowledge.

 * Then he followed a course again.

 * When he reached between two mountains, he found a people in front of them who could hardly understand any words.

 * They said: “O Zulkarneyn!  Gog and Magog are committing mischief in the earth.  Shall we pay you a tax in exchange for making a barrier between them and us? "

 * Dhu'l-Qarnayn said, “What my Lord gave me is better.  Now you help me with your strength and I will make a solid obstacle between you and them ”.

 * "Bring me an iron mine" he said.  When you align the gap between the two slopes, "fan it!"  said.  When you melt iron and make embers,

 He said, "Bring me molten copper, I'll drain on it."

 * They could neither surpass nor pierce it anymore.

 * Dhu'l-Qarnayn said, “This is a mercy of my Lord.  When the promise of my Lord comes, he will destroy him.  My Lord's promise is true. ”(18: 83-98)

 For verse 96, there is a footnote in the meaning of the Directorate of Religious Affairs: "If the phrase" zubera'l-hadid "is translated as" iron pieces "in the Quran, we prefer to convert it as" iron mine ".  and. "  In addition, the word promise in verse 98 is perceived as the period of time close to Doomsday (the End Times) and the invasion of Gog and Magog in the world is interpreted as one of the signs of doom.

 Etymological origin of the name

 The word Zulkarneyn is Arabic.  It comes from the combination of the words zü and karneyn.  Zü means owner and owner.  Karn means horn, forelock, hill, time, and sun.  Karneyn means the tesniye of the abdomen, two of them.  Accordingly, the word Zulkarneyn is translated as having two horns.  However, when the verses in Surah Al-Kahf are considered, a translation as "the owner of two times" or a time traveler also comes to mind.

 Dhu'l-Qarnayn's Identity Problem

 Based on the exact similarity of Surat al-Kahf with the Orkhon Inscriptions of the Quran, it is claimed that Zulkarneyn was Bilge Kagan or another Turkish commander who lived in ancient times or Oguz Khan.  In Turkish legends, the Turkish khan marries girls who descend from the sky in a tree hole, the first state established under the Turkish name is established with a name related to space ("Gök" Turks), in a legend, copper is poured into the mountain and melted with bellows and the road is reopened.  The facts such as the surprising finding of traces of this culture in the eastern excavations and the hadiths transmitted from Muhammad strengthen this last claim.

 The character of Zulkarneyn is attributed to Alexander the Great (wearing a double-horned helmet) or to Cyrus the Great by tafsir scholars such as Ebu'l Kelam Azad, Muhammed Huseyin Tabatabaî and Nasir Mekarim Shirazi, because the word meaning has double horns.

 Considering that Zulkarneyn, who is understood to be a legendary commander or king whose identity definition was made with blurred lines in the Quran, knew iron processing, it is understood that he lived after the Iron Age.  It represents the head of a state or sovereign whose borders are to the east and west, reaching the widest possible points.  The magnitude of his accomplishments leads him to be entrenched in the legend that God supports him.  The expression Zulkarneyn (double-horned) is used in reference to the double-horned helmet he used in wars.  So far the story seems to be compatible with Alexander the Great, and most of the Koran [[| commentary | commentary]] come to the conclusion that Dhu'l-Qarnayn is Alexander.  However, other parts of the story consist of elements compiled from other geographies.  The set built by Alexander with iron masses is the Great Wall of Zulkarneyn / (Great Wall of China), which causes confusion in the commentators given the identity of the builder, the mortar of the wall and against whom (Gog and Magog) it was built, and even the endless search for identity  It leads to claims that Muhammad was himself.

 Some modernist commentators, using contemporary elements in their interpretations, do not hesitate to suggest that he is a time traveler capable of interplanetary travel.

 A 16th-century Persian miniature depicting Dhu'l-Qarnayn's building a set to prevent Gog and Magog, set in the narrative of Dhu'l-Qarnayn.

ONE OF ANATOLIAN LEGENDS OF THOUSANDS OF YEARS: THE LEGEND OF ŞAHMERAN

ONE OF ANATOLIAN LEGENDS OF THOUSANDS OF YEARS: THE LEGEND OF ŞAHMERAN

 Anatolian lands are full of legends, stories told from language to language, and thousands of years old parables.  One of the important legends of Anatolian lands is the Shahmaran Legend.  The 'Illuyanka Legend' from the Hittite period is shown as a source for the Shahmaran Legend.  Illuyanka is a serpentine dragon in Hittite mythology and its struggle with the storm god Tesup is told.  The legend of Illuyanka may also be linked to the slaying of Tiamat, the dragon in the Babylonian Epic of Creation.

 The Illuyanka Legend, which is associated with the Hittite cults and rituals, is one of the most important Hatti (Anatolian) myths, which are known to be read in temples until the Late Hittite Period as the herald of spring / Purulli in Anatolia.

 Tablets, in which the Hittite literary text was transcribed, were unearthed today during excavations in Boğazkale in Çorum.

 There are two versions of the legend, which contains many folkloric clues about the Hittites.  The first version of the legend is as follows: “Storm God and Illuyanka fight and Illuyanka prevails.  Thereupon, the Storm God summons all gods for help.  Only Inara obeys this call and goes to the city of Ziggara, organizing a festival where everything is prepared to a great extent.  In this city, he meets a person named Hupashiya and comes to the hole where Illuyanka is located and invites him, stating that a festival celebration will be held.  Illuyanka comes out of her hole with her children to attend the festival and drinks until she is drunk.  Hupashiya ties the drunk Illuyanka with a rope and the Storm God comes and kills Illuyanka. "

 “Then Inara builds a house on the rock in the city of Tarukka.  By imprisoning Hupashiya in this house, it forbids him from looking out the window.  However, twenty days later, Hupaşiya, looking out the window, sees his wife and children and, crying, states that he wants to return to his children ”.

 The phrase 'bride price' (siege) mentioned in the second version of this legend is important in terms of reflecting the continuation of a tradition seen in the Hittite world and continued as an Anatolian culture.

 Even though the name Shahmaran comes from "Shah-ı Meran", which means the king of snakes in Persian, Shahmaran appears as a female being in all myths.  Shahmaran, who is also seen in Iranian mythology, is known for his rationalist and benevolent identity.  Sahmeran, who is the head of the supernatural creatures called 'Maran' in the shape of a snake below the waist and a person on top, never ages and it is believed that his soul passes to his daughter when he dies.  It is believed that Shahmaran lived in the town of Tarsus in the Mediterranean region.  Tarsus, a district of Mersin province, has hosted countless civilizations with its history of over 10,000 years, and has been the capital of the Cilician civilization.  There is no one who does not know or hear this legend in Tarsus and different dialects describe it in different ways.  The Shahmaran legend is also common in Mardin and its surroundings.  In this region, paintings made by Sahmeran masters decorate the walls of the houses.  According to the common belief among the people, Shahmaran brings abundance and peace as long as he is not touched in his place and lives with his snakes in the underground country.  As the first person to meet Shahmaran in legends, the name Camshab comes to the fore, but other names have also been rumored.  Although the narration of the legend varies locally, the end is always the same.

 Let us cite this beautiful Anatolian legend as it is known: Long ago, a young man named Camsab lived in a small village in the fertile lands in the south of Anatolia.  Camsab had a good-looking, handsome and strong body.  He earned his bread by woodcutting, a profession he inherited from his father, and earned a living for his family consisting of his elderly father and mother.

 One day Camsab and the three friends go to the mountain to chop wood.  While wandering, they discover a well with honey inside and hang the Camsab, the strongest and the bravest of them, down.  Honey was very valuable in the region at that time;  Camsab carries the honey up with the bucket that they hang down.  Camsab calls out to his friends after he sends the last bucket, but neither the rope came back nor an answer to his call.  Mankind is deceitful and ungrateful.

 Camsap is deceived by his friends, whom he knows as 'my friend', and he is betrayed.  Their friends share the honey among themselves and leave the Camsab at the well.  As all hope is exhausted, Camsab sees light leaking from a pinhole right next to it.  He tries to widen the hole by digging it with his pocket knife, and as he digs, the hole widens and eventually enlarges it enough to crawl through.  A corridor suddenly appears before him and this corridor takes him to the land of snakes underground.  This is a very beautiful place with flowing waters and half human half snake queen Shahmaran stands in front of her, who overshadows all the beauties of the world.  There are hundreds of snakes around him who are responsible for serving him.  Thinking herself in a dream, Camsab realizes that she is in reality with the sweet voice of the queen.  Unable to take his eyes off the queen, Camsab sits next to the throne and sits on the end of Shahmaran's curled tail.  According to a rumor, Shahmaran falls in love with him.  Shahmaran tells Camsab what he has lived, seen and learned for a thousand years in the land of Maran.  Shahmaran teaches him all he knows about the cure of illnesses and herbs.  The more Shahmaran begged not to go, one day, Camshab tells that he wants to return to the earth.  At the end, Shahmaran cannot remain indifferent to his insistence, but he strictly advises people not to talk about himself and never enter the bath.  Because anyone who came across Shahmaran was covered with scales when he went to the bathhouse.  Years pass.  Having promised to Shahmaran and reunited with his family, Camshab kept his promise for many years and never told anyone about the location of Shahmaran and never went to a bathhouse.  One day, the king of the country he lives in falls ill with a relentless illness.  No physician and enchantress can be a remedy in this problem.  Then the rumor that this relentless disease will be cured by eating Şahmaran meat spreads across the country.  It is heard that Cemşab somehow knows where Shahmaran is.  Whoever lives in the country

 they are put in public baths.  Camsab tried to escape, but failed and he was caught and put into the bath.  Of course, Camsab's body is covered with scales when it enters the bathhouse.  The vizier promises Shahmaran gold and jewels in exchange for telling him where he is.  Head to the well and Shahmaran is taken out.  Sahmeran who saw Camsab ‘Here Camsab finally got into my blood.  I knew that human beings cannot be trusted.  But what a cure I was deceived again, "he said.  On the way to death, to Camsab They will boil me in an earthen pot and make you drink my first water. Do not drink it is poisonous.  "Let my second water feed my inner body to the ruler."

 Camsab, which does exactly what Shahmaran said, drinks the first water to the vizier and drinks the second one himself.  He makes his flesh to the ruler.  The vizier dies, and the king soon heals and makes Camsab his vizier.  According to a rumor, in Tarsus, he was killed in a bath called "Shahmaran Bath", but the snakes do not know that Shahmaran was killed.  Camsab, who somehow betrayed Shahmaran's love, continues to be a cure for troubles as a famous physician.

 The Legend of Shahmaran is a cultural element of ours that is widely known and loved in Anatolia, even whose paintings are hung in the hope of bringing luck and abundance to homes.  Bearing the traces of the rich culture of Anatolia for thousands of years, the legend of Shahmaran is kept alive as a motif that Anatolian people decorate the walls of their homes with their paintings, and even use them as dowry.

KONYA, BC. It is an exceptional city that has been the scene of important civilizations in terms of human history since the 7000s, carries the traces of a very rich culture, conquers the hearts with the Islamic elders like Mevlana, and has the identity of a museum city as the trade and accommodation center of the historical silk road. Konya, which contains the oldest and most valuable works of Turkish history, is also a heartfelt prayer.

KONYA, BC.  It is an exceptional city that has been the scene of important civilizations in terms of human history since the 7000s, carries the traces of a very rich culture, conquers the hearts with the Islamic elders like Mevlana, and has the identity of a museum city as the trade and accommodation center of the historical silk road.  Konya, which contains the oldest and most valuable works of Turkish history, is also a heartfelt prayer.

          Konya has a name that has not changed much from ancient times until today.  According to rumors;  A monument was built as a token of gratitude to the person who killed a monster that harmed the city in ancient times, and then a picture was drawn that depicts this event.  This monument is named as Ikonion.  Over time, the name Ikonion has evolved into Icconium.

           During the Roman period, it changed with the names of the Emperors and became names such as Claudiconium, Colonia Selie, Augusta Iconium.  The names Ycconium, Conium, Stancona, Conia, Cogne, Cogna, Konien, Konia were given to Konya, which is mentioned as Tokonion in Byzantine sources.  This name, which Arabs call Kuniya, has not changed in the Seljuk and Ottoman periods, and has survived until today.

           The first settlement of Konya goes back to the Neolithic Age (8000-5500 BC).  This was followed by the Chalcolithic Age (5500-3500 BC), the Early Bronze Age (3500-2000 BC) settlements.

           In addition, researches carried out in Karahöyük and Ereğli have shown that there were settlements in the region during the Hittite period.  Neolithic settlements in Canhasan, Çataklhöyük and Erbaa;  The Chalcolithic Age settlements include Canhasan, Çatalhöyük;  It was revealed during the excavations that the settlements belonging to the EBA were in Alaaddin Hill and Karahöyük.  In this respect, Konya is a city with the oldest settlement centers of Anatolia.

           10 km of Çumra District of Konya.  13 building levels were unearthed during the excavations in Çatalhöyük, located in the east.  The earliest settlement floor here is BC.  It is dated to 5500 BC.  Here, the first house architecture and original finds belonging to the first sacred buildings were encountered.

           The best known period of settlement and urbanism in Çatalhöyük emerged on the 7th and 11th floors.  These houses are single-storey and the entrances are stairs through a hole in the roof.  The walls of the houses are plastered and pictures are made on them.  These are the first examples of the ancient people painted on the walls.  In addition, the statuettes unearthed in the Çatalhöyük excavation provide original information about the mother goddess culture, the beginning of worship and the beliefs of the time.

           The Hittites dominated the region in the XIII century BC, and the rock reliefs in Eflatunpınar and Ereğli have survived from this period to the present day.  After the Hittites, the region came under the rule of Phrygians and Cimmerians.

           BC VII.  Under the rule of the Lydians in the century BC and the Persians in the VI century BC, the region remained within the borders of the Cappadocia Satrap.  It was attached to the Macedonian Kingdom in 334 BC with Alexander the Great's abolition of the Persian State in Anatolia.

           Konya region remained under the rule of Pontus in the 1st century BC and then changed hands from time to time between Pontus and Romans.  At the beginning of the 7th century AD, the Sassanids, in the middle of the century, the Arabs dominated the region for a short time.

           After the Battle of Malazgirt (1071), Oghuz tribes dominated Anatolia, Kutalmışoğlu Süleyman Shah, one of the commanders of Alparslan, turned to the west after conquering Konya and its region, and the Anatolian Seljuk State was established in 1074.  Although the Anatolian Seljuks chose Iznik as the capital of the state, when they lost Iznik during the First Crusade, they made Konya their center.  After that, Konya was adorned with the architectural works of the Anatolian Seljuks and became one of the most developed cities of Anatolia in a short time.

           During the Anatolian Seljuk period, Konya lived its golden age in culture and art.  It brought together the famous scholars, philosophers, poets, sufis, music lovers and masters of other fine arts of the period.  Scholars such as Bahaeddin Veled, Mevlana Celaleddin, Kadı Burhaneddin, Kadı Sıraceddin, Sadreddin Konevi, Şahabeddin Sühreverdi and Sufis such as Muhyiddin Arabi settled in Konya and turned the city into a cultural center with their works.

           In 1071, after the Battle of Malazgirt, the gates of Anatolia were opened to the Turks and Konya was conquered by the Great Seljuk Sultan Kutalmışoğlu Sultan Süleyman Shah.

           When the Anatolian Seljuk State, which was founded in 1074 and whose capital was Iznik, lost Iznik at the end of the 1st Crusade, the capital was moved to Konya.  Developing day by day after becoming the capital city and decorated with many architectural works, the city has become one of the most developed cities in Anatolia in a short time.

           Konya, which was under the sovereignty of the Anatolian Seljuk State for 211 years from 1097 to 1308, came under the domination of the Karamanoğulları Principality after the collapse of the Seljuk State.

          In 1465, the Ottoman Sultan Mehmet the Conqueror abolished the Karamanoğulları Principality and Konya was included within the borders of the Ottoman Empire.

           Fatih Sultan Mehmet established the state of Karaman as the 4th State in 1470 and made its center the city of Konya.  In the 17th century, the borders of the state of Karaman expanded, and its name changed during the Tanzimat period and took the name Konya State.  The population of the city of Konya is 1,825 at that time, it was the largest city in Turkey's 11th and 69th in the world.

           During the years of the War of Independence, Konya also served its part, and the Western Front Headquarters was established in Akşehir.  Although Konya was occupied by the Italians after the Mondros Armistice Treaty, it was completely liberated from the occupation on 20 March 1920.

          Konya, which grew and developed rapidly in the Republic Period, is today a city that looks like an open-air museum with its cultural historical artifacts.

          Konya, which is among the few cities of Turkishness in terms of historical artifacts, is decorated with monuments that are considered to be popular works of Turkish architecture, as it served as the capital of the Seljuks for more than two centuries.  In this respect, Konya, before Bursa, Edirne and Istanbul in the Seljuk Period, rose to the level of "The most magnificent Turkish city".  It can be said that most of the works made in Konya before the Turkish-Islamic period have not survived.  Still, Konya is one of the exceptional cities adorned with various historical monuments.

          The Mevlana Museum, which is considered the symbol of Konya, comes first among these works.  Built by the architect Bedrettin Tabrizi and called the Dome-i Hadra (The Greenest Dome), this magnificent 16-sliced ​​monument is covered with turquoise tiles and gained its present appearance during the Republican era.  Alaeddin Mosque, Sahip Ata Complex, Karatay Madrasa, İnce Minaret Madrasa, Sırçalı Madrasa are among the works of the Seljuk period.  In Konya, which has many mosques, baths, fountains, bridges, dervish lodges, caravanserais, hospitals, waterways and other infrastructural facilities belonging to the Seljuk and Principalities period, the most famous of the Ottoman period works are Sultan Selim and Aziziye Mosques.

          In the first half of the 12th century, during the period of Sultan Alaeddin Keykubat (1219, 1236) and afterwards, it became the center of science and art of the world.  Scientists and artists from all over the Turkish-Islamic World gathered in Konya.  Scholar mystics and philosophers such as Bahaeddin Veled, Muhyiddin Arabi, and Mevlana Celaleddin Rumi, Sadreddin Konevi, Şemsi Tabrizi, Kadı Burhaneddin, Kadı Siraceddin, Urmemi prepared their valuable works in Konya and shed light on the world.  This feature, which can be called "the Golden Age of Konya", continued until the middle of the 12th century.  The deep tolerance of these personalities and the new owners of Anatolia, their superiority in science, art and technical fields, and their deep-rooted cultural and social structures have been a major factor in making Anatolia our "Home Country".  Thus, neither the Byzantine attacks, nor the Mongol invasion, nor the Crusader armies, nor the Italian nor Greek invasions could destroy the Turkish domination in Anatolia.

      

                Konya in the Period of Anatolian Seljuks

        Konya experiences its golden age in Culture and Art during the period of the Capital of the Anatolian Seljuk State (1096-1277), which was established by the Seljuk Turks (1076-1080) after the 1071 Malazgirt war.  It has gathered the famous scholars, philosophers, poets, mystics, teachers, musicians and other artists of the period.  Bahaeddin Veled, Mevlana Celaleddin, Kadı Burhaneddin, Kadı Sıraceddin, Sadreddin Konevi, Şahabeddin Sühreverdi and Sufis such as Muhyiddin Arabi settled in Konya and turned the city into a cultural center with the works they gave.  This effect still continues with his works such as Mesnevi, Divan-ı Kebir, which enlightened humanity with the idea and philosophy of Mevlana.

        Again, Nasreddin Hodja is a wise person who has been continuing the development of Konya's cultural and social life for centuries with his jokes that make you laugh and think.  Libraries were opened in Konya during the Seljuk period, during this period, great historical and cultural breakthroughs were made in the fields of History, Literature, Philosophy, Art, Medicine, Cosmography, Law and Religion, accordingly Madrasas, Mosques, Libraries, tombs, fountains, castles, inns,  baths, bazaars and covered bazaars, bridges and palaces were built.

                Konya in the Period of Karamanids

        During the period of Karamanoğulları (1277) in Konya, developments in the field of science and culture continued, and scholars and Sufis such as Ulu Arif Çelebi and his sons Adil and Alim Çelebiler and Ahmet Eflâkî and Sarı Yakup were raised.

                Historical and Cultural Works of the Karamanids Period;

        Ali Gaviye Zaviye and Tomb, Kadı Mürsel Zaviye and Tomb, Abu İshak Kazeruni Zaviye, Hasbey Dar-ül Huffazı, Meram Hasbey Mescidi, Sheikh Osman Rumi Tomb, Ali Efendi Muallimhanesi, Nasuh Bey Dar-ül Huffaz, Turgutoğulları Tomb, Kalendersunhane  Mosque and Tomb, Burhaneddin Fakih Tomb, Siyavuş Veli Tomb,

               Konya in the Ottoman Period

        Konya was within the Ottoman borders in 1467.  It is the stopover place of Yavuz Sultan Selim, Süleyman the Magnificent and Murat II, one of the Ottoman Sultans who went on the eastern expeditions.  Science, culture and art movements continue uninterruptedly.  It is the center where famous poets, scholars, historians and philosophers gather.  In this period, in terms of architecture;  Mosques, fountains, madrasahs, etc., are created.

               Historical and Cultural Works of the Ottoman Period

        Selimiye Mosque, Yusufağa Library, Piri Mehmet Pasha Mosque, Şerafettin Mosque, Kapu Mosque, Hacı Fettah Mosque, Nakiboğlu and Aziziye Mosques, Şeyh Halili Tomb and Mevlana Complex are some of the architectural works of the period.

        In the last period of the Ottoman Empire, innovations started in Konya with the Tanzimat movement, besides madrasas, Primary Schools (İptidai), Teachers School (Darülmualimin) and Secondary School (Rüştiye) were opened.  The first high school was opened in 1889 by the Governor Ferit Pasha, in the same years as the Konya Art School.  In 1900, the number of madrasas in Konya reached 530, including the districts.

               Konya history in the Republic Period

        With the proclamation of the Republic on 29 October 1923, new schools were opened in addition to the old ones, and new newspapers and magazines began to be published.  Primary, secondary, high school and higher education in Konya, as in the rest of the country, are transferred to the state administration, schools that train teachers, technical and art schools, high schools have been renewed and multiplied according to the needs of the country.

        With the establishment of the Ministry of Culture, libraries and museums were placed under the control of the Ministry of Culture within the framework of the "Protection of Cultural and Natural Heritage" with the number 2863 and the amended number 3386 on the protection of our Cultural and Natural Heritage.  Provincial Cultural Directorates representing the Ministry were organized in all provinces and the culture and art movements of the Republic period were systematized.

      The main historical artifacts in Konya that can survive

     Hittite City: It was excavated in Karahöyük, 7 km away from Konya.  Architectural remains, seals, pottery and pots were found.  Çatal Höyük: It is 50 km away from Konya and is one of the first known settlement centers of humanity in Anatolia.

     Çatalhöyük (Çatalhüyük): It is 12 km away from Çumra.  Houses, colorful paintings, ceramics and tombs were found.

     İvriz Rock Monument: It is the first agricultural monument of history and is a relief stone from the Hittite period.  It is in Ereğli district.  The Hittites planted it as an expression of gratitude to the fertility of the soil.

     Nane and Dede Mounds: 25 km northeast of Ilgın during the Hittite period III.  Hattusil's son Tatalya founded a city named "Salburt".  As far as it is learned from the works related to this city, the Hittites wrote the "Hieroglyph" writing 500 years before the Egyptians BC.  They used it in 3500.

     Hittite Fountain Monument: (Eflatunpınar), BC.  It dates from 1300-1200.  It is 15 km from Beyşehir.  It is made of 14 stones and is in the form of a wall.  There are historical ruins in Belviranköy, and important Hittite works in Bolat and Eserler villages in Hadim.

     Ak Monastery: It is a monastery carved into the rock on the Konya-Silifke road.  It was built in the name of Saint Horion in 274.

     Haghia Church: It was built in Sille in 327 and is one of the oldest churches in Anatolia.  Byzantine Ruins: They are historical ruins in Cihanbeyli Akçaşar village.

        Çatalhöyük, Beyşehir Erbaba Tumulus, Beyşehir Eflâtunpınar Monument, Fasıllar Monument, Ereğli İvriz Rock Relief, Beyşehir Castle, Akmanastir (274), Hagia Eleni Church (327), Sahip Ata Complex (1283), Alaaddin Mosque, Selimiye Mosque (1565), Aziziye  Mosque (1676), İnce Minareli Madrasa, Sırçalı Madrasa, Taş Mescit (1215), Sırçalı Mescid (XIII.century), Tahir and Zühre Mosque, Beyhekim Mosque (XIII. Century) Mevlana Tomb and Dergâhı, Beşare Bey (Ferhuniye) Mosque (  1219), Erdem Shah Masjid (1230), Hoca Hasan Masjid (XIII. Century) Gömeç Hatun Tomb, Hasbey Darül Hüffazı (1421), Karatay Madrasa, Sadreddin Konevi Mosque and Tomb (XIII.century), İplikçi Mosque and Madrasa (XII.  century), Dursunoğlu Mosque (XV century), Kapı Mosque (İhyaiyye Mosque) (XV century), Karatay Masjid (XIII.  ), Tacül Vezir Madrasa and Tomb (XIII.century), Beyşehir Eşrefoğlu Mosque (1162), Ereğli Ulu Mosque (XIII.century), Karapınar  Selim II Complex (XVI.century), Beyşehir Demirli Mescid (XII.century), Ahmet Efendi Bath (XV.century), Court Bath (XV.century), Kapı Fountain (XIII.century), Nakipoğlu Fountain (XV.  ), Yusufağa Library (XIII.  Piri Mehmet Paşa Mosque, Şerafettin Mosque, Hacı Fettah Mosque, Nakiboğlu and Aziziye Mosques, Şeyh Halili Tomb, Kızılviran Han (1205), Horozlu Han (1246-1249), Kadınhan, Akşehir Ulu Mosque (1213), Güdük Minaret Mosque (1226)  It is Seyyid Mahmud Hayrani Zaviye (1224). Also, one of the first statues of Atatürk (1926) is in Konya.  There are houses from examples of Turkish civil architecture.

        

     Mevlânâ Week, which continues from the first Sunday of December to 17 Aralı in Konya, which is an important tourism center;  Akşehir Nasreddin Hodja festivities that started on July 5th and lasted for a week;  Lovers' Festival held between 25-30 October;  Our city confirms its status as a city of culture with the Javelin Competitions held on September 9, and the Konya Fair, which started on August 5th and lasted for a month since 1971.

  

     Spiritual architects of Konya and our national culture, Mevlana Celaleddin Rumi;  while shedding light on the world with human love, worldview and life philosophy;  Our Nasreddin Hodja expressed the ready responsiveness and quick wit of the Turkish Nation with his jokes.

 Districts of Konya

 SelcukluMeram

 KaratayEregli

 CumraSeydisehir

 BeysehirBozkir

 AksehirIlgin

 YalıhüyükKulu

 Cihanbeyli

 Sarayönü Kadinhanı

 Tashkent

 HadimAltinekin

 AkorenDoğanhisar

 HalkapınarDerbent

 PaddyTuzlukcu

 EmirgaziDerebucak

 HüyükAhırlı

 CumraYunak

KALENDERİYYE (CAVLAKİYE)

KALENDERİYYE (CAVLAKİYE)

 It is a heterodox sect in Anatolia.

 The Sufis, who do not care about the world and worldly values, who oppose the beliefs and traditions of the society and social order they live in, and reflect this to their daily lives with their dress, attitude and behavior, are called calenders, and the Sufi groups they represent are generally called kalenderiy or kalenderî.  It has been suggested that the calender comes from the word kalender in Persian meaning "big, coarse" (Kalettor in Turkish) or the Greek word kaletoz in the same sense.  It is noted that the word is composed of a rare suffix with the Persian word remaining and means "carrying a heavy load, under heavy burden" or it consists of the Arabic word ekall, a rare Persian suffix, and is used to mean "less, not important".  In Persian historical texts, there is no definite opinion on the origin of the word, which usually means "rind, ayyâr, dervish".  On the other hand, it has been passed from the Sanskrit meaning "violating custom" to Persian, the ancient Indian yogis who married a girl outside of their tribe were called kalender, and over time this word gained a special meaning in the context of self-discipline among Indian and Iranian dervishes, and this dervish community was called kalenderiyye.  It has been suggested.  In the studies on Kalenderî, it has been pointed out that the current may have been influenced to a large extent by the ancient Indian and Iranian mystical currents.

 Against the understanding of Sufism based on zuhd and taqwa IX.  There is a close relationship between Melâmetîlik and Kalenderîism, which emerged in a wide area until the 12th century in Khorasan and Transoxiana and continued its influence for the following centuries.  As a matter of fact, in classical Sufism books, Kalenderîlik has been discussed together with Melâmetîlik.  Suhrawardî says that after pointing out that the Melâmetîs' states are sublime, their authorities are saints, they are strictly adhered to hadiths and sunnah, and that they try to achieve faith and loyalty in their deeds and deeds, the distorted thinkers who are caught up in sedition do not have what they think they have.  With the drunkenness of the heart cleansing, the Kalenderis cross the religious boundaries, reduce the prayers and fasting outside of the fard, do not care about eating and drinking the worldly tastes allowed by the Shari'ah, they prefer the ease of permits rather than the delicacy of the path of determination in these matters.  However, they stop collecting, collecting and reproducing things like money, food and drink to meet their needs;  They do not take as an example of the clothes and behaviors of pious, worshipers and witnesses; they are content with the cleanliness of their hearts, which they believe to be with Allah.  Apart from cleaning the heart, the Kalenderids have no more goals to reach.  Sühreverdî then emphasizes the differences between Kalenderî and Melâmetî.  According to him, Melâmetî takes care to hide his worship;  Kalenderî tries to destroy all customs.  Melâmetî clings tightly to the doors of all kinds of good and good and accepts that there is virtue in them, but tries to hide all his deeds and states from others, and shows himself at the level of ordinary people;  He tries to hide his spiritual state and to be recognized by appearing like them in his dress, actions and behavior.  However, he wants to reach higher spiritual positions than his position, and tries to do everything that will bring him closer to Allah with all his might.  Kalenderî does not care whether to know or not to know.  Abdurrahman-ı Câmî summarized the information given by Sühreverdî on this issue and stated that the Kalenderîs were sincere imitators of the Melâmetîs, that they were similar to the Melâmetîs in terms of not having a dream, that the Melâmetîs continued to perform all supererogatory prayers and deeds, but that they hid them from the public.  After stating that they were content with performing fard acts and that they were not interested in hiding or showing their deeds from the public, he said that the people and groups who did not have these qualities in his time were also named Kalenderiyye, but he did not find this true.  Looking at the statements of Sühraverdî and Câmî, it can be said that the Kalenderîs were extreme Melâmetîs.

 M. Fuad Köprülü discussed the history of Kalenderism in two phases before and after Cemâleddîn-i Sâvî (d.630 / 1232-33), who is considered to have transformed this movement into a sect, and this distinction was made by later researchers working on the subject.  has also been adopted.  In the second half of the 10th century, Kalenderism began to emerge as a Sufis movement limited to some Sufis and their circles and an element of social opposition in the geography where the Melâmetîs emerged from the 10th century.  It has been claimed that Sufis and poets, whose historical figures are known, such as Ebû Ahmed-i Çiştî, Baba Tâhir-i Uryân, Baba Hemşa and Abu Saîd-i Ebü'l-Hayr, who lived in the first half of the century, were calender.  It is recorded that Baba Tahir, who lived in Hamadan during the founding period of the Great Seljuks, together with Baba Câfer and Seyyid Hemsha, lived a hermit life on a mountain outside the city and were religious people.  As his nickname "Uryan" shows, Baba Tahir, who is a semi-naked and tempted Sufi, is a scholar from his work named al-Fütûḥâtü'r-rabbâniyye and understood to be a good poet from his rubâîs, he is the first person to use the name "calender" for himself:  my name is kalender / I have neither house, nor monastery, nor dervish lodge / When it is daytime, I stand around you / When night falls, I lay my head on adobe and sleep. "

 Apart from these Sufis living in the Khorasan region, there are Turkish sheikhs with Kalenderî characteristics in the places where Turks mostly live in Transoxania, they probably moved to Khorasan region and returned to their hometown after they joined the Melâmetî sheikhs there, or Khorasan Melâmetî sheikhs went to the Turkish tribes, and as a result of this communication, they were once shamanists.  , In these Buddhist and Manichaean circles, X and XI.  Although it has been claimed that the Kalenderî sheikhs who have continued the understanding of poverty and experience, which are not foreign concepts, have started to grow up with an Islamic interpretation, no evidence has been produced to confirm these views.

 Some great Sufis and poets who grew up in the period before Cemâleddîn-i Sâvî spoke highly of Kalenderîs and Kalenderîlik.  Hâce Abdullah-ı Herevî, who wrote a treatise called Kalendernâme, adopted the Kalenderî and expressed his views on this subject through a calender's mouth.  In the poems of Hakîm Senâî, many mazm of Kalenderî are encountered.  Among his poems, “Not everyone can make this Kalenderî horse run;  Not everyone can play this backgammon for absence.  He must pass his heart and make your love feel alive ”and,“ Wasting on the way to Kalenderî is a benefit;  zahhidlik taqwa, prayer rug is a smoke ”;  “Walking on a road other than the Kalenderî way and war;  Expressions such as “bâde, heaven and looking for something other than love” draw attention.  Ferîddddin Attâr mentioned Kalenderîlik in Manṭıḳu'ṭ-ṭayr and many parts of his divan, sometimes he said that he was also a calender: "Among the Marauders, I have sworn that I am a calender."  At one point, Attâr says, "We have taken everything we have from our guide, therefore we have taken the road to Kalenderîlik with our piri". He says, "Be like a humah bird in the Kalenderîlik corner, but do not have an order."  It is seen that this positive view of Kalenderî was continued by Fahreddîn-i Irâkī, Hâfız-ı Şîrâzî, Mevlânâ Celâleddîn-i Rûmî, Hüseynî Sâdât al-Gūrî, and the poets in the period after Cemâleddîn-i Sâvî, which is considered to have transformed Kalenderîism into a sect.  The most distinctive feature of the pre-Cemâleddîn-i Sâvî period of Kalenderî is that there was no group of followers gathered around a certain sheikh and that Kalenderî was perceived as an individual life style and a legend.

 The information about Cemâleddîn-i Sâvî is broadly based on Muhammed b.  It is based on the works of Mahmud el-Hatîb, Fusṭâṭü'l-ʿadâle introduced by Osman Turan, and al-Vâfî by Safadî, and Menâḳıb-i Cemâleddîn-i Sâvî, written by one of the members of the order, Hatîb-i Fârsî.  Cemâleddîn-i Sâvî, who was born in the city of Sawa in Iran, joined a Sunni sheikh named Osman Rûmî and entered the path of Sufism. He probably came to Damascus during the Mongol invasion and became friends with someone called Celâl-i Dergezînî, who wandered here like him.  started.  Upon the reaction from the public due to his hair, beard, mustache and eyebrow shaving, his disguise and his indifference to religious orders and prohibitions, he went to Egypt, Dimyat, and lived in a cemetery for a while and asked Sawi some questions.  He died there, after six years of working in the lodge built by this woman (see CEMÂLEDDÎN-i SÂVÎ).

 In his work written by İbnü'l-Hatîb, about sixty years after the death of Cemâleddîn-i Sâvî (1290) during the Anatolian Seljuks period and in Anatolia, Muhammed-i Belhi, Muhammed-i Kürd, Şems-i Kürd and Abu Bekr-i Niksârî  He introduced the four people named as the caliphs of Sâvî and noted that the first three of them died a while after Sâvî, Abu Bakr-i Niksârî went to Konya, and that he was sent goods and money from Anatolia and various places every year.  The author of Menâḳıb-i Fârsî, on the other hand, states that İbnü'l-Hatîb, Osman Rûmî, whom Sawi introduced as the sheikh, was his caliph, and the names of his other caliphs were as Muhammed-i Belhi, Celâl-i Dergezînî, Abu Bekr-i İsfahânî.  sorts.  Abu Bakr-i Isfahânî and Abu Bakr-i Niksari must be the same person.  Written by Hatîb-i Fârsî by the order of Muhammed Bukhari, who was the sheikh of the lodges in Damascus, about 120 years after the death of the sheikh, Menâḳıb-ı Cemâleddîn-i Sâvî explained the basic views of the Kalenderîs belonging to Sawi and the idâb of the Kalenderîs.  and it is extremely important in terms of showing its manners.  It is noteworthy that there are no expressions contrary to Sunni Islam and conservative Sufism in the work.  The author begins to explain the virtue of "fakr", which is the basic principle of Kalenderism, by mentioning a hadith, and shows evidence from verses and hadiths in the work.  In Menâḳıb, the meaning of the word kalender was narrated from Cemâleddîn-i Sâvî and thus the principles of the order were revealed.  According to this, the letter kuf in the word kalender symbolizes opinion, lâm grace, nûn nânâmeti, dâl Diyaneti, Râ riyazeti, but people who can collect these qualities can be called kalender.

 Hatîb-i Fârsî stated that it was the first time that Sâvî applied the chardarb, one of the masters of the Kalenderî, that the caliphs such as Muhammed-i Belhi, Abu Bekr-i İsfahânî and Celâl-i Dergezînî were made by Sawî and the members of the people called Cevlekıy.  He says that Khidr wore a kind of vest made of coarse hair and that he gave it to Celâl-i Dergezînî.  Based on this information about the manners and men in Menâḳib, it has been suggested that Sawi transformed a Sufism movement that existed since the previous centuries into a sect called Kalenderiyye and that this sect was a piri.  However, this view is open to debate, since the condition of succession, which is necessary for a Sufi movement to acquire the character of a sect, is not in question for Kalenderiy.  Because, as the master of the sect of Sawi, Hz.  There is no sequence taken to the Prophet.  The situation is the same for the aftermath of Sâwî;  In other words, after the Sâwî, no orders of sects have been identified, showing that he was accepted as a pîr by the members of the order and reaching Sâwî.

 Saying that Cemâleddîn-i Sâvî was dressed in a strange outfit in the Abyssinian Cemetery in Damascus, he shaved his hair, beard, mustache and eyebrows and covered his back with a coarse cloth called `` wallak '', İbnü'l-Hatîb attributes the origin of Cevlekıyye to Sâvî with this statement.  .  According to what Ibnü'l-Hatîb, who uses Kalenderiyye and Cevlekıyye as synonyms, there is no haram that Cevlekīler does not regard as halal and permissible.  They do not pray;  Even if it is not clear, they break the fast in secret;  they drink wine and avoid any profanity;  they live in a dissolute way by begging.  The number of Cevlekler, who are lazy, who are business and professions, is increasing every day.  Their evil deeds were not seen even in other ibâhîs.  These "bad" people with shaved hair and beards claim to be poor and dervish despite committing all kinds of immoral acts.  Ibn al-Khatib later stated that they were ignorant people, that even if there were people who knew the science of evil, they lost the way of guidance to them because they were confused, that they did not learn science, they did not meet with scholars, that they trapped them with herbs called marijuana and poppy-type vegetables or martyrs.  He says that they destroyed both their religion and their world and their bodies.

 However, Osman Turan, "a dark Sunni authors," said Ibn al-Khatib say they Seljuk general in the number of its millions of Kalender-Cevlekīler's Turkey is definitely drawing attention could not be said of his "chief of the profane taifesi" which he described as Abu Bekr-  He says that Niksârî lived with his followers in his lodge in Konya and that Mevlânâ and Mevlevîs revered him.  In Mevlânâ Mes̱nevi, he commemorated a Kalenderî, whom he called Cevlek ((Gölpınarlı, Mesnevî Commentary, I, 605), and praised Kalender and Kalenderîler in Divân-ı Kebîr.  Eflâkî said, "How shall I cut your beard?"  After stating that he asked, "Cut so that men and women will be noticed", and another day he appreciated the Kalenderîs because they do not have beards, "The less beard is due to the happiness of the person;  because the beard is a man's ornament;  He narrates that he read a hadith meaning that his being bushy and tall gives man a self, and this is one of the things that destroy man, and that he said, "Having a long beard is a nice thing for Sufis, but when he is trying to comb his beard, the master reaches God" (Menâḳıbü'l-ʿârîfîn)  , I, 412).  On the other hand, Hâfız-ı Şîrâzî said, “There are thousands of fine wit here;  Every head shaving does not know that Kalenderîliği "Beyt Kalenderîlığı XIV.  It is understood that it was widespread in Iran in the 21st century and that most of the Kalenderîs were involved in behaviors that caused the spread of words against them.

 The lodge opened by Cemâleddîn-i Sâvî in Damascus and entrusted to Celâl-i Dergezînî while going to Dimyat.  Although it is known that it operated until the middle of the century, there is no information about whether other lodges were opened in the region.  Ibn Battuta mentions a sheikh named Shahâbeddin Kalender, whom he said died a while ago in Mosul, where he returned from pilgrimage.  It is estimated that this sheikh had a lodge here.  XIV of the lodge in Dimyat where Sawi was buried.  Century is understood to be active.  Although the existence of the Kalenderîs in Iran has been known for a long time, there is no record that the members of the Sawi, who was originally Iranian, were active here.  XII.  Century, Ahmed-i Nâmekī-yi Câmî, who lived in this region, and Câmiyye associated with him, and XIV.  The Shiite Ni‘metullāhiyye sect attributed to Shah Ni‘metullāh-ı Velî, who died in the middle of the century, has been considered among the general Kalenderî movements.  It is not correct to consider Haydariyye, which emerged in the same region and attributed to Kutbüddin Haydar, who is contemporary with Sâvî, as the branch of Kalenderî, which is accepted to be founded by Sâvî.

 XIII.  In addition to the Cevlekī Kalenderîs in Anatolia in the 21st century, Haydarî, Vefâî-Babaî sheikhs, which were also considered within the framework of this trend, also acted and played important roles in political life.  Aybek Baba and Barak Baba are two noteworthy Turkmen sheikhs.  It is noted that Barak Baba, one of these sheikhs introduced by Ahmet Yaşar Ocak under the title of "Popular Kalenderî in Anatolia", attaches great importance to prayer and punishes his followers who do not pray.  The same researcher, XIII.  It can be argued that Şems-i Tebrîzî, who lived in Anatolia in the 16th century, and Evhadüddîn-i Kirmanî and Fahreddîn-i Irâkī, who lived in Anatolia, because they adopted the Kalenderî lifestyle (ibid, 80-84).  is an approach.

 M. Fuad Köprülü, XV.  The abdalân-ı Rûm, which was mentioned by Âşıkpaşazâde, one of the century historians, as one of the four groups in Anatolia during the establishment period of the Ottoman Empire, refers to the dervish groups consisting of Kalenderî, Haydarî and Yesevîler, Geyikli Baba, Doğlu Baba, whose names are mentioned in the first Ottoman history,  Postinpuş Baba says that the nicknames "father" and "abdal" in the names of dervishes such as Abdal Mûsâ, Abdal Murad, and Abdal Mehmed were used by the Kalenderis, and that the word abdal was synonymous with the calender.  During the establishment of the Ottoman State, Kalenderî sheikhs and dervishes in Anatolia went to the Ottoman lands and joined the conquest movements of Osman Gazi, Orhan Gazi and I. Murad, and the gentlemen allowed them to open lodges in return.  However, it is recorded that the gentlemen made them inspect from time to time, and if they detected any behavior other than Ahl as-Sunnah, they were immediately taken out of the principality.  The Kalenderîs participated in the siege of Sultan Mehmed the Conqueror in Istanbul, and after the conquest, Hristos Akataleptos Monastery in Şehzadebaşı was given to them as lodges by the sultan.  Some lodges outside Istanbul were allocated to the Kalenderî sheikhs who participated in the conquest of Istanbul (see KALENDERHÂNE).

 Apart from the prosecution they suffered during the rebellions of Sheikh Bedreddin Simâvî and Torlak Kemal II.  Until the beginning of the Bayezid period, the relations between the central government and the Kalenderîs continued in a positive way, Otman Baba dervishes were held responsible for the assassination attempt against the sultan during the Albanian campaign (1492) and some of them were executed, after this incident, all Kalenderî dervishes in Rumelia were exiled to Anatolia as punishment.  has been ordered.  Thus, the Safavids found a mass in Anatolia ready to cooperate with them.  XVI.  Since the beginning of the century, the Ottoman central government started to take a harsher attitude towards the Kalenderîs due to the Shiite-Safavid propaganda that started to be seen in Anatolia during this period.  It is seen in Ottoman sources that the relationship between Kalenderîs and Shi'ism and Safavids started to be emphasized after this date.  The Kalenderîs' opposition to the official-Sunni ideology of the Ottomans was considered as the reason for this attitude (ibid, p. 125-126).  According to A. Yaşar Ocak, the Sheikh Bedreddin rebellion is the second major uprising movement organized and led by the Kalenderî groups after the Babaîler rebellion (1240).  II.  With the rebellion of Şahkulu (1511) and Bozoklu Celâl (1519) during the Bayezid period, the Kalender Şah movement (1527) during the reign of Sultan Süleyman the Magnificent was also removed by the Kalenderîs (ibid, p. 130-134).

 Vâhidî, one of the Ottoman authors, in his work Menâkıb-ı Hoca-i Cihân and Netîce-i Cân, which he wrote in 929 (1522-23), were named as Abdalân-ı Rûm, Kalenderîs, Haydarîler, Jâmîler and Şemşîler.  He gathered them in five groups, and after describing their mysticism in their own mouth and depicting their dress, directed criticism.  The Vâhidî says that the Kalenderîs preferred to wear aba over wool clothing, that they knew the sky and the ground as the main, that they shaved their hair, beard, eyebrow and mustache, that they saw the church with the mosque and the dervish lodge, the heaven and the hell, and that they were among the wandering dervish groups who were devoted to the beautiful.  notifies.  It is understood from the answer that Hâce-i Cihân asked to the head of the Kalenderîs that these were dervishes who came to the Ottoman lands from Hamadan.  Vâhidî, while criticizing them from the mouth of Hâce-i Cihân, begins to explain the meanings of the letters in the word kalender by saying "You are Kalenderî, but you do not know what Kalenderî is, let me tell you, learn it".  Explaining the meaning of the first three letters exactly as in Menakib, the last two letters saying that “dâl” is a sign of good for oneself or someone else, “ra” means ru'yah, that whatever one does, one should pretend to see the God and thus  It is remarkable that he praises true Kalenderî.  From the work of Vâhidî, it is understood from the common features of these three groups in their dress code and way of life that Greek abdals and Şemsîs represented the Kalenderîs in Anatolia in this period.

 In his Ta‘rîfât, which was compiled in 941 (1534), Fakîrî of Tetovo stated that the Kalenderîs were fond of marijuana, they did not care about anything, and that they had rings around their necks, and considered them the same as abdals.  These Kalenderî groups in Anatolia described by Vâhidî and Fakîrî are XVII.  century, they melted into Bektashism and became history.

 In general, it is said that the principles of the doctrine of Kalenderiyye are poor and experience, malevolence, wahdat-i wujud and Hurufi and Shiite influences, but these are features that are also found in Sunni sects to a certain extent and do not have a distinctive character.  Kalenderîlik attracts attention with the practice of çârdarb and especially the accusation of indifference towards worship.  However, there are examples that show that this is not always the case.  For example, Cemâleddîn-i Sâvî performed his daily prayers together with Celâl-i Dergezînî in his Menâḳıb, he was very meticulous about prayer in Arabic sources mentioning Barak Baba, he punished his followers who did not pray with a stick, and prayed to the followers of Otman Baba himself as imam.  It is recorded that it makes.  However, it is a fact that this criticism against the Kalenderîs is generally justified.

 The fact that Harîrîzâde introduced Divane Mehmed Çelebi as the master of Kalenderiyye and the order as the branch of Mevlevi (Tibyan, III, vr. 74b-77a) is probably related to the fact that Divane Mehmed Çelebi was a chardarb and it is a wrong assessment.  On the other hand, it is noteworthy that the Shia author Ma‘sûm Ali Shah shared the same opinion with the Sunni authors by saying that all the Kalenderîs are discredited (Ṭarâʾiḳ, I, 445).

HARUT AND MARUT-KFIR ANGELS: MIDDLE EAST MYTHOLOGY

HARUT AND MARUT-KFIR ANGELS: MIDDLE EAST MYTHOLOGY

 Let's start our article with a short story.  Let this story be one that many of us do not know very much and are not told much to us.  In ancient times, two angels named Harut and Marut, who were famous for doing magic and magic, were sent down to earth at their own request.  These two angels were two of God's favorite angels, and in return of this love, they were sent to earth to look at the causes on earth.  They would look at people's cases and solve their problems all day long.  At night, they would pray to the sky by reciting the prayer of İsm-i Azam, going to the right and praying it until the morning.  Their routine life and peaceful days would soon end because one day a beautiful woman applied to them.  This woman was the queen of Iranian Zühre and her country.  Although Zühre was melike, he could not bear the burden of this world.  The fact that even her husband, who was in love with her, fell in love with her beauty was hurting her soul.  The woman's complaint was about her husband.  When the angels saw this beautiful woman, they fell into lust and wanted to take desire from her.  Again, that unique beauty of the woman would change the destinies, as in all myths.

 The woman half rejected their offer, but she was now aware of her feminine power.  On the insistence of the angels, the woman said: "I will not say yes to you unless you decide the case in my favor."  said.  Thereupon, the angels enthusiastically embraced the haram and fulfilled the woman's request.  But these two angels, whom he lusted after, could not easily escape from the captivity of the beautiful worldly Zühre.  Zühre realized that he had found a way to escape the bondage of this world.  Angels were after Zühre's beauty, Zühre was after not beauty but spirituality.

 Yet this or Zühre did not agree with their offer again and asked them to kill her husband as a second request.  They also killed Zühre's poor husband.  Of course, Zühre did not agree with their wishes again and asked them to fulfill the third condition, which was to drink and prostrate to the idol he showed.  Although the angels were reluctant, they also fulfilled these conditions.  Now Zühre knew that these two poor people were at his disposal.  When the angels repeated their offer, the woman asked them to teach them what raised them to heaven.  They also taught Ism-i Azam to the beautiful Zühre.  When the night came, when the woman rose to the skies by reading the Name of Azam in the presence of two angels, Allah turned her into a star and made it the brightest star of the spiritual world.

 One after another, the angels read the prayer of İsm-i Azam, but they could not rise to the sky.  To their horror, the angels realized their mistake.  They came to the presence of the Prophet Idris to help them in repentance.  They asked him for help.  The prophet Idris accepted their requests and prayed to God for these two angels.  Ultimately, Allah gave them the opportunity to choose one of the torment of the hereafter, with the torment of this world.  They preferred the torment of the world because of its short duration.  Now they are serving their punishment in Babylon.  They are said to be hanging by their hair, and their punishment will continue until doomsday.

 Rising the sky and mixing with the stars is a common narrative in old stories.  In a variant of the story that continues to be told in the oral tradition, heroes named Leylâ and Mecnûn rise to the sky as stars as a result of prayer.  Accordingly Mecnûn;  The star of the shepherd, Leyla becomes the star of the dawn. In another verbal variant, Leyla, while with her lover Mecnn, begs Allah with the fear of being caught by her father and wishes him to turn themselves into stars and meet only once a year.  Upon this, Leylâ's prayer is accepted and the two beloved stars rise to the sky. One of the striking features in the stories is the reason the heroes turn into stars.  In the Turkish stories of Tahir ile Zühre, Hürşit and Mahmiri, the transformation of girls who ran away from their enemies into a star is a formulation.

 We can give an example of the story told about Ibn Sînâ for a different example to the subject.  One day, Ibn Sînâ was tired of these escapes and begged Allah to take his life in one night of his painful life running away from Sultan Mahmut.  At that time, he sees a star slipping and disappearing very quickly on the southern horizon, and he asks that his request has been accepted and a prayer is read in his ear on the night of that day.  It is now a star in the sky.  Again, in the narrative, there is a prayer to escape from an enemy and rise to the sky.

 If we go even further, we find ourselves in the narratives of the Sumerians.  In the Sumerian texts, it was believed that the gods were on earth at first, but after the great flood, the gods rose to the sky and turned into a star because the earth was a place that could not be lived.  The star to which the goddess Ishtar, which is the symbol of beauty, lust and fertility that many of us know, was also the same as the star of Zühre.

 As it is seen, at the end of almost all narratives, the desire to go far away from the contaminated world, the dream of living eternal happiness by reaching eternity symbolizes the heroes with the star.  The sky is the place of escape to eternity, eternal peace.  For this reason, the belief among the people that God draws good people to the sky has been kept alive since the beginning of human history and the sky has been seen as the place of God.  If it is necessary to reach the sky, it is necessary for Allah to approve it or to mention the secret names of the skies as in the story above.  But these dhikr or words are not enough, the only way to always reach the skies is through Allah's approval.  This is the reason why angels could not rise to the skies even though they say the name azam.

 Compiled by: Hakan KİLİT

 Source: Bilge Seyidoğlu, Research on Mythology, Journal publications, 2005

Hadrian's Gate - Three Arches

Hadrian's Gate, a magnificent structure

with three arches adhering to the castle walls, in the south of Atatürk Street in Antalya, is considered as the most beautiful gate of Pamphylia.  Those who encounter the magnificent structure of Hadrian's Gate, one of the many gates of the old city of Antalya within the city walls, should have guessed very well that the city they will see after passing through the walls was at least as beautiful, well-kept and rich as this magnificent and magnificent structure.  In the recent past, the increasing uncontrolled structuring in the city caused the existence of illegal, non-infrastructure structures in the settlements defined as the subculture people's region created and named as suburbs.  The Hadrian's Gate, which is close to this uncontrolled structuring area and has found a new name for itself as "Three Doors", has become one of the many doors opening to the suburbs of Antalya Castle.  Thus, Üç Kapıla, became a transition point that separates the inner part of the castle and the area outside the "castle" from each other, and on the other hand, it was the transition point of an organization that could not fit into the citadel on the one hand and was relocated outside the castle.

 

 The Hadrian's Gate in the east of the city is the largest of these and the best preserved structure that has survived until today and is a famous building over time.  As the people of Antalya frequently pass through these three arched places because the building consists of three arches and is on their route within the city, they will naturally call it "Three Doors", not the "Hadrian's Gate".

 In the restoration work carried out in the 1960s, the pyramid columns were removed. In the restoration work carried out in the 1960s, marble columns in Corinthian order were placed instead of the pyramid columns.

 Hardian Gate M.S.  It is a Hadrian period work built for Hadrian, one of the Roman Emperors who visited the city in 130.  The door has a Latin inscription.  Of the marble columns decorated in the Corinthian style and the statues of the emperor and his family on the door, only inscriptions have survived to this day.  In the 1960's, the historical gate was reconsidered.  Marble Corinthian columns and Corinthian capitals were placed instead of the pyramidal columns extending to the cornices on the side of the front three doors that appeared before 1960.

 These types of structures are called "Jewelry of Triumph" in their era.  The understanding of the building, which was built in the name of the commanders and emperors who gained victory in ancient Rome and which has one or three-eyed passages covered with vaulted arches, has spread over time and has emerged as a "triumphal arch" in many parts of the world.  It is not difficult to understand that many buildings such as the Istanbul University, Topkapı Palace, Dolmabahçe Palace, and the famous "Triumphal Arch" in France, with examples from our own country, were built with inspiration from the Roman period architecture and decoration.

 

 In the introduction letter in front of the door;  “It is the only gate that has survived from the gates on the walls surrounding the old city of Antalya and its harbor.  Roman Emperor Hadrian's M.S.  It was made in memory of his visit to Antalya in 130.  With its three-eyed entrance rising on four legs and its double-faced architecture decorated with columns, it looks like a Roman Honor Arch.  There were probably statues of the emperor and their families on the Tak.  However, no of them have survived.  There are two high towers of different structures on both sides of the gate.  The one on the front left is original and belongs to the Roman period.  According to the inscription on the right, it was built by the Selcuk Sultan I. Alaaddin Keykubat.  The gate was restored in 1959. "  It is called.  As can be seen from the historical documents, the towers on both sides of the arch were not built at the same time.  The tower in the south is known as "Julia Sancta", a work of Hadrian.  The lower part of the northern one (right) belongs to antiquity, while the upper part belongs to the Seljuk Sultan Alaeddin Keykubat period, M.S.  It was rebuilt in the first half of the 13th century, and it was noted that the tower was rebuilt by Alaaddin with the old Ottoman language.  The understanding of Seljuk Sultan, who gave importance to architecture and then shaped the social life by giving life to Anatolia with caravansaries, bridges, inns and baths, valuing a Roman period artifact and protecting and rebuilding the ruins of a destroyed tower.  It is admirable.  This historical event is an important result for us and their understanding of the history of the future and especially the Seljuk Sultans.  For this reason, I cannot go without saying that there is a huge gap between the Seljuks and the Ottomans in terms of architecture, understanding and history, and unfortunately, the Ottoman understanding, which does not care about the history as much as the Seljuks, unfortunately left a very effective perspective and attitude on today's perception.

 The three arches of Hadrian's Gate, a typical Roman triumphal arch, are the same size - 4.15 meters wide and 6.18 meters high, measuring to the top of the arc.  The entire structure has a height of more than 8 meters from the ancient pavement to the top of the entablature.

 Both the front and back of the door are decorated by facades of four columns each.  The monument is made of white marble, with the exception of the granite column shafts.  The capitals of the pillars are in composite order, that is, they connect the folds of the Ionic order capital with the acanthus leaves of the Corinthian order.

 

 The colonial tops on either side of the gate are 1.28 meters high and consist of an architrave, a low frieze decorated with floral motifs and a cornice.  The rich decoration of the cornice represents the heads of lions, among others.  The barrel vaults on the arches are decorated with floral motifs and rosettes, each with a different decoration.  It is claimed that these reliefs on the ceilings of the Victory Arch are decorated with reliefs of flowers and fruit flowers grown in Antalya.  There are 66 cassettes in each belt;  The reliefs of 198 separate flowers and fruit flowers grown in Antalya are depicted on marble stone.  Although the missing parts were completed during the restoration made to restore the first appearance of the gate, which was destroyed in time, in 1961-1962, flower motifs were left unprocessed in these parts.

 Evliya Çelebi's Travel Book says the following about the gates of Antalya Castle.  "Sentence people need this door.  The other three gates operate on the port side.  From the big port gate, you can go down to the harbor with forty stone steps.  It is a south facing door.  The Plain Gate of the harbor faces east.  They depicted a Frankish dervish (belonging to foreigners) on the white marble of this door.  Three lines are written in Greek at the head of this description.  … Customs Gate is close to this.  It is a very small door.  And it looks south.  And the Customs office is inside this door.  And the four gates are provincial fortress gates, which are big gates.  Apart from these four gates, there are 22 more small gates in the neighborhoods separated by the city walls. "

 Hadrian's Gate was discovered for the Western world in 1817 by Francis Beaufort, who published a diary of his trip along the southern coast of Asia Minor.  Beaufort's white paper contains information about a higher door level.  However, in the 19th century, other European visitors to Antalya must have been destroyed, as Charles Texier (in the 30s of the 19th century) and Lanckoronski could no longer explain their exact appearance.

 The preservation of Hadrian's Gate at the end of the century described the Polish explorer Karol Lanckoronski with the following words: Today, as its interior envelops it, it was buried only a few meters deep and could be seen from the outside.  Thanks to the special conditions of the monument, it has been relatively well preserved, that is, a wall covering its exterior has been blocked for a long time and the gap between it was made until a few years ago.  We owe the same researcher and a German and Austrian architect and archaeologist George Niemann with a precise explanation of the entire visible structure, accurate drawings and plans.

 Unbelievable though, the complete renovation of Hadrian's Gate took place in the 50s of the 20th century, 60 years after Lanckoronski's visit.  The fact that he is still visiting Antalya and being one of the places where almost every tourist wants to take a souvenir photo is an award that can be given to him in the face of how hard this historical place has come so far.

 Over time, the city walls closed the outside of the door and the door was not used for many years throughout history.  Probably the fortification surrounding the city passed in front of the Three Gates, and at one end of the old city, which we call Kaleiçi today, perhaps not going outside, even if one does, it guided a passage that opens out of the castle without the size of "three" arches.

 Perhaps this is one reason why the work has survived until today without being destroyed.  The gate was unearthed after the ruins of the city wall were demolished.  There are three dome-shaped openings on the upper part.  It is made entirely of white marble except for the columns.  Carved and relief decorations bear all the characteristics of the period.  There is information that the origin of the door is twofold.  Alıntı & Kaynak & Fotoğraflar

• Akurgal, Ekrem, Eski Medeniyetler ve Türkiye Kalıntıları, İstanbul 2011.
• Beaufort, Francis, Karamanya, Ya da, Asya-Küçük Güney Sahillerinin ve Antik Kalıntıların Kısa Açıklaması, Londra, 1817
• Lanckoroński, Karol, Pamphylia ve Pisidia şehirleri. Pamphylia, Viyana, 1890