Dil ve kültür arasında ayrılmaz bir ilişki vardır. Dil, kültürün hem bir ögesi hem de kültürün en önemli taşıyıcısıdır. Dolayısıyla dil; maddi kültür unsurlarının kuşaklar arasında aktarılmasında bir araç işlevi gördüğü gibi milletlerin manevi özellikleri, karakterleri ve dünyayı algılama biçimleri de dillerinden tespit edilebilir. Edebî metinler üzerinde yapılan çalışmalar o milletin kültürel kodlarına dair önemli ipuçları verecektir. Günlük hayatta insanların birbiriyle kurduğu iletişim sırasında belli zamanlarda ve belli durumlarda söylenmesi gelenek haline gelen sözler bulunmaktadır. "İlişki sözleri" ya da "kalıp sözler" denen bu sözler yapısına, işlevine, bağlamına ve anlamına göre sınıflandırılabilmektedir. Türkçede ilişki sözleri çeşitli ve pek çok dile oranla zengindir. Bu sözler arasında selamlaşmalar önemli bir yer tutmaktadır. Makalede, Manas destanında geçen ilişki sözlerinden selamlaşmalar tespit edilerek bağlamları ve kolektif bilinçdışında tuttukları yer belirlenmeye çalışılmıştır. İletişim zamanı, mekânı, ortamı ve iletişimde bulunan kişiler selamlaşma sözlerinin bağlamını oluşturmaktadır. Manas destanında selamlaşma zamanını; uzaktan gelen yolcuların karşılanması, elçilerin karşılanması, gittiği yerden beklenenden daha erken dönen yolcuların karşılanması, yurdunu terk edenlerin ve yurduna geri dönenlerin akrabalarıyla karşılaşmaları, yabancılarla karşılaşma belirlemektedir. Selamlaşma mekânları olarak daha çok meralar, tepeler, yollar, savaş meydanları olmak üzere açık mekânlar, kapalı mekân olarak da "üy" yer almaktadır. Birbirlerini tanıyanların, yabancıların, bey ve yiğitlerin, elçilerin, akrabaların, eşlerin, kadın ve erkeklerin birbirleriyle selamlaştıkları görülmüştür. İnanılan din ve kullanılan dil selamlaşma sözlerinin ne olacağını belirlemiş; akrabalık adları, unvanlar ve özel adlar da selamlaşma sözlerine eklenmiştir. Selamlaşma sözlerine jestler de eşlik etmiş; selamlaşma sözlerinin ve bu sözlere eşlik eden jestlerin varlığı ya da yokluğu iletişimin başlayıp başlamayacağını belirlemiştir

Language is one of the important elements of culture which can be described as life sytle of a nation. There is an unchained relation between culture and languge due to either language is one of the elements of it or it enables to reflect culture. The codes belonged a nation are expressed in the language of a nation. According to Lacan, collective unconscious is as a result of human relations. The realtion between society and unconscious can be construct by this manner (Eagleton 2004, 207, 212). Literaly work lies down individualism through metaphores that are expresses by Lacan and symbols of collective unconcious that are put forward by Jung (Atlı 2012, 270). Therefore, literaly works whose main instrument is language are in the most important position in transmitting the culture. Studies on literaly works can give important clues about cultural codes of a nation. Vocabulary of language of a society includes words, idioms, current collocations, proverbs … etc (Aksan 2015). Usages which should be said in specific circumstances and times, and individuals use them in communication in daily life have important positions as well. These esages called as “collocations” or “relation words”. Relation words that are expressed as illocutionary acts or speaking acts “strictly controlled by rituels, traditions and customs” and “they are parts of any traditional or rituelistic behaviour” (Palmer 2001, 166-168). The founder of the Teory of Speech Acts, Austin gathers them unders five titles (2009, 162) namely “provisitors, verdictives, exercitives, commissives, behavitives, expositives” the salutations which is the topic of this study are among the behaviour demonstratives that are deteremined by Austin (2009, 170- 171). In this study, greetings and the presence of them in epic of Manas are examined in contextual and cultural understanding. Social identity transmits by various tools from generation to generation. We can say that greeepict as one of the elements can play role to transmit common identity from generation to generation. Greetings which are handled in the study are determined in the text of myht that is collect by Radloff. line numbers of Radloff collection and Turkish are taken from study of Naciye Yıldız (1995). Greetings are used between people in communication according to communication time, place and medium (Selçuk 2005, 2). It is also seen that individuals in Manas Epic start communication in short or long term separations either they know each other or not. Love, respect or friendship expressions are also involved in greetings. In addition, greeting includes inquiring after health and gestures and mimics accompanies salute words. Communication time, place, medium and people in communication determine the context of greetings. According to this context, greetings are chosen from the collocation that exists in the language and the belief is effective in greeting words that are in used. Greetings in accordance with gestures and mimics turns into a rituel.The time of greeting in Manas is determined by welcoming visitors, messengers, visitors who returns early from the place that is gone, one who abondens his patrie or goes back to his patrie and greetings with strangers. There is no evidance of greeting in specific time of the day such as morning, afternoon and evening in the epic. According to determinations of İbrayev, the season is generally summer and time is daytime in the epics. Winter and night are not seen very often. Even if night is over as time sequence, it does not described. Night is the time of play, joy and dream (İbrayev 1998, 116-132). The greetings take place in the Manas epic is generally pastures, hills, roads and battlefields. The open areas are very likely faced with in the epic just because place is given with event as İbrayev expressed (1998, 138). Nomad tent (üy, oba) has a special position in the epic as a presence of a closed place. It is seen that greetings occur generally between acquaintances, foreigners, gentlemen, delegates, relatives like fathers and sons, uncles and cousins, brothers and sisters, wives, male and females. Collocations in use are determined according to individuals know each other or not, their relatives and social position. The characters of Manas epic consist of males generally. In addition, we can also see the mother and wife of Manas, the wifes of Kırk Yiğit (Forty Braves), the wife Semetey and the wife Seytek and Kırk Kız (Forty Girls). The women character who has a role actively is Kanıkey. The religion in believed and language in used also determine what will be the words of greeting. People who share the same religion use the same words in greeting. The effect of Islam is also seen in these choices. Selamün Aleyküm and Aleyküm Selam are’s positions likely used collocations of greeting. These Word are not changed according to people against each others. Only between people who shares a different religion salute each other in their own language. The collocations namely “selam verdi”, “selam verip aldı”, “selam vermedi” that express greetings, are used very ofen. This condition can Show the importance of greeting in starting and ongoing of communication and feeling of trust between individuals. Ones who do not want to communicate one another shall not greet each other. Such an important position of greeting can show us its position in collective unconscious and traditional world view. The words that show positions individuals one another, relative names, degrees and titles, proper names suc as aga, ake, ak sakal, ata, ayaş, bala, batır, bos uul, boto, çoro, han, ırçı, törö can be added to greetings. The origins of greetingsthat are used in the epic like aga, ake, ak sakal, ata endure a long history. The “old wise man” (Fordham 2011, 32) that is one of the archetypes which are explained by Jung as contents of collective unconscious. Archetypes constitute concept of value in daily life. Ata (Elder) which is known as protector sole can appeare as Korkut Ata, Irkıl Ata that is a motive of rituel protector, first ancestor and civil hero. Respectful and holly individuals among society such as shamans, ozans and in sufî tradition sheyhs, dervishs can be named as “ata” (Beydili 2005, 73-74). Glorifying one another during the process of communication can makes it stronger. Titles to use glorifying, show love or respect to interlocutor has an important position in the epic. The traces of archetypes of “old wise man”, “moon” and “sun” can be seen. Various narratives and beliefs constitute about sun and moon that are accepted as holly in Turkish Mythology. The place of “sun” and “moon” are in the levels of sky in Turkish myth of genesis. Person who called as “ay carkın”, “kün carkın” is rised up upper world, level of sky symbolicly. Gestures like rising up, looking to, holding to hands of someone who salutes add to greetings. Greeting does not ocur only by words, body language is also affective in the process. It fits the nature of oral culture. The meaning of a word is determined by facial expressions, vocal tone, hand motions in oral culture (Ong 1999, 63). Moreover, first utterence is said by outsider who comes in and incoming. Words that are used in leaving are accepted as greetings as well. Valediction usages such as “sağ selamet ol, özlemeyip esen ol, hoşça kal, mesut ol” are esed and communication that is started by greetings ended with valediction words. It is possible that having an idea about value, belief, emotion understandings of Kırghız Turks according to greetings that are used in epic. Studing on other epics of Kırghız Turks and examining relation words comparatively can contributes to have a knowledge about value World of in particular Kırghız Turks and in general all Turks. In addition, collecting the greetings can give knowledge about that these usages continue to use in oral culture and can give datum about collective unconscious. Human being moves according to cultural codes of society in which is born. Collocations transmit cultural codes. Because of this, studing on collocations that are constitutes in Turkish literaly texts can be helpful to find out the common cultural codes of Turkish World