İnsanın doğduğu andan itibaren başlayan fiziksel yolculuğu aynı zamanda ruhsal bir yolculuğun da devamıdır ki bu durum, evrensel bir macerayı teşkil eder. Kendi dünyasının kahramanı olan her birey, kimi zaman fiziksel engellere kimi zaman doğaüstü güçlere karşı mücadele eder ya da kendi iç dünyasında aşılması zorunlu olan komplekslerle savaşır. Bu anlamda Carl Gustav Jung'a ait düşüncelerinin yer aldığı Dört Arketip, Joseph Campbell'ın Kahramanın Sonsuz Yolculuğu, Northrop Frye'ın Eleştirinin Anatomisi, Mircae Eliade'nin Ebedi Dönüş Mitosu edebî metinlerdeki bireyin arketipsel yolculuğuna teorik malzeme sunar. Kahramanın bir amacı vardır ve bunu yerine getirmek için yolculuğa çıkmak zorundadır. Yolculuk boyunca yalnız olmayan kahraman, olağanüstü güçlerden yardım alarak doğduğu topraklardan uzakta kılık değiştirerek farklı isimlerle maceralara atılır. Aynı zamanda ait olduğu milleti ve kültürü de temsil eden kahraman, bir tezi gerçekleştirmek, önem yüklediği amacına ulaşmak, kısaca görevi tamamlamak için imtihana tabi tutulur. Neticede değişime uğrar; olgunlaşır ve kendisine yüklenen görevi başarıyla yerine getirir. Ana hatlarıyla özetlediğimiz yola çıkış, erginlenme ve dönüş aşamalarından oluşan yolculuk arketipi, Tanzimat Dönemi Türk edebiyatının pek çok alanda öncü kabul edilen yazarı Ahmet Mithat Efendi'nin Hasan Mellah yahut Sır İçinde Esrar ve Zeyl-i Hasan Mellah yahut Sır İçinde Esrar romanlarında aranacak; mitolojik kahramanın yolculuğu, Türk romanının doğuş aşamasındaki iki roman üzerinde değerlendirilecektir

Physical journey that starts from the moment the man was born at the same time is a continuation of the spiritual journey. This situation constitutes a universal adventure. Each person who is the hero of his own sometimes struggles against supernatural forces sometimes a physical disability or fights that must be overcome in the complex inner world. In this sense Carl Gustav Jung’s Die Archetypen und das kollektive Unbewusste, Joseph Campbell's The Hero with a Thousand Faces, Northrop Frye's Anatomy of Criticism, Mircae Eliade’s Myth of the Eternal Return provides theoretical material to the individual's archetypal journey in literary texts. Hero has a target and It must go on a journey to fulfill it. Hero not alone during the journey, begins to adventure with different names by changing the costume away from the land of his birth with the help of the extraordinary powers. At the same time hero representing the people and culture to which it belongs, perform a thesis achieve the objective imposed on the importance, subject to briefly test to complete the task. As a result, it undergoes change; It matures and fulfills his mission successfully installed. Journey archetype that consisting of stages departure, initiation and return, will be investigated in Hasan Mellah yahut Sır İçinde Esrar and Zeyl-i Hasan Mellah yahut Sır İçinde Esrar novels of Ahmet Mithat Efendi who considered a pioneer in many areas; the mythological hero's journey, will be judged on two novels in the genesis stage of the Turkish novel In this study, considered as a pioneer author in many areas of the Tanzimat period Turkish literature Ahmet Mithat Efendi’s Hasan Mellah yahut Sır İçinde Esrar and Zeyl-i Hasan Mellah yahut Sır İçinde Esrar novels are going to be examined in the context of the journey archetype. Ahmet Mithat Efendi who known as the transfer effort at Turkish literature both scientific, historical, geographical developments in the West and narrative techniques vulgarizat insights is an eagerly read from an early age; it is likely that dealt with Western mythology and philosophy. Perhaps as a result of this situation, it has pointed to the ideal model of person in universal sense; he has taken on an adventure this ideal model similar journey the mythological hero out and waiting for him full of hardships. This journey has matured the hero and has helped to the auther to draw a relevant person portrait according to his message. When viewed from this perspective in Hasan Mellah yahut Sır İçinde Esrar which published in 1874 and Zeyl-i Hasan Mellah yahut Sır İçinde Esrar which published in 1875 as its sequel, seems that Hasan Mellah is put to the focus of the novel and described as a human ideal and example, embark on the adventure after adventure from the girl he loved also faced with extraordinary events such as mythological heroes and reached the goal came overcome them. But must think the extraordinary expression as a concept within the limits stipulated by the Rationalist conception of the XIX. Century in here. Such that now the gods and goddesses, state, lotus-eaters, mythical creatures that sprays fires from his mouth has gone; common sense and intelligence has taken their place. Therefore, heroism that achieved success in physical prowess and bodily strength based was replaced the mental and intellectual achievement as it is seen with modern times in Ahmet Mithat Efendi’s novels. The dominant Rationalist trends of the period and technological developments in the West are major shareholders in the exhibition of this approach. Hasan Mellah who a hero with all these qualities, thanks to the wisdom and common sense overcomes obstacles; regains the person he loves; helps to achieve their purpose of travel companions; meets with readers as a hero who captures the ideal synthesis of East and West. If the fictional elements in the novel world considering that it affects directly the human of the period, be seen as a universal message given by Hasan Mellah. Mythological hero's the journey consists of “departure”, “initiation” and “return” that three main phases and from sub-step attached to them in Joseph Campbell's The Hero with a Thousand Faces named work. Hasan's journey in Hasan Mellah and Zeyl-i Hasan Mellah novels bears these archetypal elements according to the systematic of this study: Departure: According to Campbell, the start of mythological hero's adventures occurs with an unexpected development. Hero finds himself in the adventure with this development it can be considered as a destiny conversion. The murder of the father of Hasan Mellah is a phase of departure suddenly realized. He takes on the feeling of revenge in the future, takes its revenge. Meanwhile the second reason of departure arises: Hasan Mellah fights to save the girl he loves from Dominico Badia; tours many countries. While the protagonist is gone on a journey, Ahmet Mithat Efendi does not neglect his principle of public education and informs the reader unknown countries; apprises about human structure of unknown country and geography. Captures the pirates after Hasan Mellah goes on a journey and thus rejects calls for an involuntary way with an unconscious development. But even in this case, the hero is not alone. Alonzo who appeared remarkably recognizes Hasan Mellah and helps him to get rid of slavery. The first threshold is exceeded, the hero's journey out is extremely important, because this threshold is exceeded, it will ensure the continuity of the adventure. The basic threshold surrounding Hasan Mellah, Cuzella whom girl that his lover and Dominico Badia whom they struggle is the sea. Exceeding the sea has brought the continuity of the struggle. In this respect the sea is also represents the stage that Campbell tells the belly of the whale. So everywhere that anchor, would mark a new journey and bring a new journey. The beginning of the journey at the sea, and again at the end of a voyage place result achieved is significant in this respect. Initiation: This phase refers to the process that Ahmet Mithat Efendi’s basic message through with Hasan Mellah. The hero encounters threshold and examinations while proceeding to accomplish its purpose. Modern hero continues the same action differently while mythological hero battling with extraordinary creatures. Mental superiority virtue, being useful to society in modern times take the place of physical superiority while characteristic of being a hero in archaic times based on more physical power. Hasan Mellah, in this sense bears characteristics of the ideal hero and he successfully completes the initiation process. Hasan Mellah meets with Cuzella whom the girl he loves in the initiation process. Encounter with the goddess occurs with Campbell's expression. The next part of the adventure is entirely based on the purpose of reaching Cuzella. Persons who acts with Hasan Mellah and for their own accomplish the object live the initiation process. Hasan Mellah is "apotheosis" with attitudes and behavior in the final stages of initiation by other people; reaches "the ultimate boon" as the the latest award. Return: The third stage in the hero's journey is the return to the starting point. Hero who reached the latest award begin to overcome obstacles on the return journey with experience he gained. Return is a sign of reaching the purpose of Hasan Mellah; but as output journey the hero refusal to return for various reasons, extends this process. Hasan Mellah contains “departure” and “initiation” stages of the journey; Zeyl-i Hasan Mellah contains the “return” journey. Hasan Mellah performs magical escape with an exceptional support from outside and turn passes the return threshold; becomes master of the two worlds. When hero returned to the starting point at the end of all journey, he experienced, changed and reached the own main purpose: Live in freedom. Acoording to this study, the two novels of Ahmet Mithat Efendi show the format of archetypal journey in modern times.