KİTÂB-I RÜSTEMNÂME-İ TÜRKÎ'DE DEV MOTİFLERİ ÜZERİNE BİR DEĞERLENDİRME.

Rüstemnâmes, which are known by researchers in the Turkish world, are the examples of Persian literature. Kitâb-ı Rüstemnâme-i Türkî has been translated into Turkish from these examples. No study was found on the work. It is aimed to determine and explain the original aspects of the work, which is very rich in terms of content. For this reason, a single copy with Arabic letters in the Rare and Manuscripts Department of the Library of the Kazakh Academy of Sciences (Ghilim Ordası) has been studied. The religious beliefs of Turks from past to the present, the religious beliefs of communities they encountered as making their presence felt in a wide geography, and the mythological elements that they blended and revealed from their cultures show themselves in tales, legends and epics. Epics, having an important place among the oral literature products in the period when writing was not yet invented, are long verse or prose works that have gained a mythological feature with their heroes and the extraordinariness of their existence, adorned with cultural elements in which historical and social events are told that have great repercussions in the lives of nations. Turkish mythology is very rich in terms of epics. Shahnameh, one of the most important poetic works of Iranian literature in the wide field of the Turkish world, is an example of an epic based on ancient Iranian legends. Starting from prehistoric times, Ferdowsi's main theme is shaped around heroes and criminals such as Rostam (Rüstem), Esfandiâr and Afrâsiyâb. It is possible to come across other works in Iranian literature that describe the extraordinariness of the heroes mentioned in the Shahnameh. Kitâb-ı Rüstemnâme-i Türkî is one of the examples of this narrative. It takes its name from the legendary hero of Shahnameh, Rüstem, son of Zâl. In the heroic stories told by Nakkal (storytellers-narrators), besides Rüstem's heroism, beings with their extraordinary characteristics also take their place. In this work, as in world mythologies, beings are characterized by contrasts such as good-bad, beautifulugly, strong-weak, known-unknown. Starting with Simurg, who helped Zâl at the birth of Rüstem by plucking a feather from his wing, he started to eat bread and meat right after he grew up quickly and was weaned, he ate more food than many adults, he was very tall despite being very young, he was strong and strong. Many of his miracles, such as his size resembling a wrestler, his fearlessness, his struggle with elephants, and his killing giants all by himself, take their place in Rüstemnâme. Another issue is the babr-e beyân, Rüstem's protective clothing with extraordinary features. It is mentioned as a name of clothing in the Shahnameh, but the story of Rüstem's War with Babr-e Beyân and his making himself armor after his victory is not mentioned. Finally, it is worth dwelling on the subject of the Battle of Kok-e Kuhzad and Rüstem, which is thought to have been added to the manuscripts after Firdevsi by many researchers, who are not included in other copies of the Shahnameh. These issues about the main character Rüstem, which is a research topic in itself, will be discussed in detail in another study. While some of the giants, who are described as bad in terms of their characters, threatening to human beings, large and ugly, are not in the Shahnameh, they are in this Rüstemname. In this study, the reflections of the giant motif, which is frequently encountered in the Turkish epic tradition, in the subject work will be evaluated. [ABSTRACT FROM AUTHOR]