| 词条 | Düzgün Baba |
| 释义 |
| name = Düzgün Baba/Bava Duzgı/Dızgun Bava | image = | imagesize = | alt = | caption = | titles = Surela, Bımbarek, Sultan | birth_date = | birth_place = | home_town = | residence = | death_date = | death_place = | venerated_in = Alevism, Dersim, Tunceli | major_shrine = | feast_day = | attributes = | patronage = | issues = | suppressed_date = | suppressed_by = | influences = | influenced = | tradition = | major_works = }}Düzgün Baba ({{lang-diq|Duzgin Bawo}}, {{lang-kmr|Duzgin Bawo}}) is a religious figure among Alevi Kurds, especially in the Dersim Province.[1] He also symbolizes a mountain in Nazımiye, nearby the village Qıl. The people believe that he disappeared at the top of this mountain, which is known as Kemerê Duzginî (the rock of Duzgı), Bimbarek (holy) or Kemerê Bimbarekî (holy rock) in Zazaki.[2] According to local narrations he is the son of sayyid Kures/Kureş who was an ancestor of Kureşan community[3] and his real name is not Duzgı/Dızgun, it is Haydar or Shah Haydar. But some researches suggest the opposite of this view.[4] The Basic Narration on Duzgı/DızgunDuzgı/Dızgun was known as a wali in Dersim where he performed a miracle keramat ('miracle'). One winter the weather was very bad, bringing on a drought and the people were struggling to feed themselves let alone their animals. However, Duzgı's flock seemed healthy. His father was curious about how Duzgı/Duzgın kept them healthy. One day he followed him and saw that whenever Duzgı/Dızgun shook his staff over the dry earth plants began to grow and the flock fed on them. His father was about to leave unnoticed when one of the flock sneezed a few times and Duzgı/Dızgun said; "What's the matter? Did you see Kuresu Khur[5] and that's what made you sneeze?" At the same time, he turns round and catches sight of his father and than he runs to the top of the mountain. He disappeared 'divinely', out of shame of his father. The Name of Duzgı/DızgunThe Alevi Kurds of Dersim call him as Duzgı in Kırmanckî (Zazakî) and Dızgun in Kurmancî (Kırdaşkî). Although the name Duzgı/Dızgun is like a Turkish word, it doesn't come from originally Turkish düzgün which means smooth and correct.[6] The Turkification process of Alevi myths and beliefs in Dersim has begun especially with some leaders of Bektashi order who have tried to get contact with local leaders of Alevi Kurds in the 19th century.[7] Thus it is possible that in this time they added some new motifs to local myths to explain them with Turkish terms. Ağuçan, the name of another sayyid community may be an brilliant example. Because the most of people in the region still believe that it means 'someone who drink poison' (Turkish ağu içen) in Turkish, although it is a popular etymological view.[8] The name Duzgı and Dızgun are transformation of the name of another mythological figure in the region. He is Tujik/Tuzik which means sharp in Kurdish and it symbolizes also a mountain. Like Duzgı, he is a personification of a mountain, originally of an ancient god (Vahagn).[9] According some songs of aşıks (ashik) he is the strongst veli (saint) in Dersim. He is the head of 366 saints. Some scholars think that the name of Tujik comes from Armenian duzakh which means the hell among Zoroastrian Armenians. It may be a harmonized form to pronounces of new local languages. Tujik was originally a volcanic mountain. Therefore, the people gave this name. The Turks who live nearby the mountain, have same motivation to give name Cehennem dağı (the mountain Hell) to the mountain Tendürek. Because it is also a volcanic mountain and therefore sometimes the people heard roar from the mountain. Moreover, the etymological origin of the name of Tendürek indirectly refers to 'hell' as a metaphor. It is associated with the word of tandoor which means a kind of oven.[10] The Origins of the Cult of Duzgı/DızgunSome scholars thought that there is a continutional association between Armenian Mithra (Mehr or Mihr) and Bava Duzgı/Dızgun Bava.[11] Because the mountains of Dersim was a shelter for Zoroastrian Armenian who have resistanted against the process of Christianisation in ancient times and there were cult places of the Zoroastrian divinities in the borderland of ancient 'Dersim' . For example, Bagayaric (now Pekeriç, in Erzincan) was the cult place of Armenian Mithra. Kemah (Turkey) was for Ahuramazda (Armenian Ohrmazd). Therefore, it can be traced from some placenames in Dersim. The most clear example is about the name of Mercan mountains which etymologically is connected with Mehr.[12] Not only placenames, also mythological elements point to this continuity. First of all, Mithra was a god of the contracts and friendship. He protector of truth.[13] Duzgı can resolve individual conflicts among Alevi Kurds of Dersim and he is also a protector of truth.[14] If anyone has a problem (dava) with someone else and if he/she couldn't solve this problem with him/her, than he/she is going to the top of the mountain of Duzgı and he/she wish his help. According to Alevi Kurds of Dersim, if a pious person doesn't have any son and if he/she go to the mountain of Bava Duzgı, Duzgı will give a chance to the person to get a son. Mithra is known as 'sons-giver' (putro-da) in Avesta. The people pray to Duzgı in the time of first lights of the rising sun, like Mithra's followers. Mithra has been turned a sun god in late times, although he was god of the sunlight. Mithra and Duzgı are shepherds. Mithra is symbolized by an eagle. Duzgı has also such a symbol. It is Heliyo Chal. Both of them are cavalry and they are dressed in red. Moreover, Mithra has a sister (Anahita), Duzgı too (Xaskar). Anahita is a goddess of the water and she symbolizes the purity. Xaskar has a holy water source on the mountain of Duzgı. It is called by her name; Xaskarê. If someone drink the water who has good heart, than the water source can't be dried. This belief refers to Anahita who means spotless in Avesta (An-ahit). The name of Xaskar probably comes from Armenian oskrhat which means 'made of the gold' in Armenian. Because Anahid is mostly described with the golden dressing. Consequently, Xaskar and Duzgı/Dızgun is a personifications of Armenian Anahita and Mithra in this mountainous region, Dersim.[15] A View on the Myth of Duzgı/DızgunNot only Turkish writers, also some writers from Dersim who have been influenced by Turks, suggested that Düzgün is a Turkish name and Düzgün Baba is a successor of Haji Bektash Veli. But it couldn't be explain why is Düzgün so popular name only in this Kurdish region (Dersim), although it is accepted as a Turkish name. This view has no any serious evidence and it is completely fictitious and speculative. Because there is no any historical person and Haji Bektash doesn't have any successor who is called Düzgün. References1. ^Bav(a) (Kurdish) and Baba (Turkish) means 'father'. 2. ^for more details, see Hüseyin Çakmak, 'Resmi Anlatımlarda ve Halk Anlatımlarında Duzgı', Munzur, 2008, sy. 29. 3. ^Kureşan is an important religious community in Dersim. They are like Zoroastrian Magi and Jewish Levi communities. Because Kureşan is not only a religious community, it is also a tribe. 4. ^for example see Çakmak, 2008, p. 32-3. Duzgı/Dızgun is a 'fictitious saint' and fictitious saints have mostly 'names' which have unknown or absurd meaning. Like Buğday Dede (Tire), Kum Baba (Șile), Çitlenbik Dede (Kemalpaşa) and Çınar Dede...(Gürdal Aksoy, Dersim Alevi Kürt Mitolojisi, Raa Haq'da Dinsel Figürler, Istanbul, 2006, Komal, p. 47-9 {{ISBN|9789757102137}}). 5. ^. But most people in Dersim still think that Khur means 'Sunni Kurds' and it comes from the term of Kur-manç (for the term of Khur, see Gürdal Aksoy, Anadolu Aleviliği'nden Dersim'e, Alevi Tarihine Coğrafi Bir Giriș, Ankara, 2009: Dipnot). Thus Kuresu Khur refers to Armenian roots of some clans of Kureşan community (see Gürdal Aksoy, Dersim: Alevilik, Ermenilik, Kürtlük, Ankara, 2012, Dipnot). 6. ^Aksoy, 2006, p. 50-7 7. ^for this contacts, see Erdal Gezik, Etnik, Politik Dinsel Sorunlar Bağlamında Alevi Kürtler, Ankara, 2012, İletişim Yayınevi {{ISBN|9789750511233}} 8. ^Aksoy 2006, p. 206-14 9. ^Aksoy, 2012, p. 99-115 {{ISBN|978-6054412501}}. 10. ^Aksoy 2006, p. 56; Aksoy, 2012, p. 99 11. ^Aksoy 2006, p. 37-122 12. ^Mercan 13. ^Arthur Cotterell-Rachel Storm, The Ultimate Encyclopedia of Mythology, London, 1999: Lorenz Books, p. 298 {{ISBN|9780754800910}} 14. ^Therefore some writers thought that it explain why does the people call him as Turkish düzgün (smooth, correct). 15. ^for more detailles, see Aksoy 2006, p. 37-122 BibliographyAksoy, Gürdal (2006) Dersim Alevi Kürt Mitolojisi, Raa Haq'da Dinsel Figürler, Istanbul, Komal, {{ISBN|9789757102137}} Aksoy, Gürdal (2000) 'Mithra'dan Bava Duzgın'a; Dersimde Antik Dönem İnançlarının Sürekliliği Üzerine', Munzur, sy. 2 Baran, Volkan (2005) 'Bava Duzgı Efsanesinin Doğrusu Hangisi', Munzur, sy. 21 Comerd, Munzir (1997) 'Dersim İnancında Duzgın', Ware, amor 11 Çakmak, Hüseyin (2008) 'Resmi Anlatımlarda ve Halk Anlatımlarında Duzgı Efsanesi', Munzur, sy. 29 Gültekin, Ahmet Kerim Tunceli'de Kutsal Mekân Kültü, Ankara, 2004: Kalan ({{ISBN|9789758424481}}) {{DEFAULTSORT:Duzgi, Bava}} 3 : Mythology|Tunceli Province|Alevism |
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