The plunder ceremony described in the prelude section of the last legend of The Book of Dede Korkut indicates an epic contrast in the content of the legend. The thematic structure of the last legend includes several contrasting phenomena. These developed into qualified elements of epos and existed as double reflection styles, especially in the layers of the final legend. This study examines this double structure in detail, and its findings on its formation are supported by reference to the views of other researchers. The points in the tale where Khan Kazan and Aruz Koja change places with three other characters are evaluated using diagrams, as are other questions related to these issues. In addition to determining the paradigms where contrasting phenomena can be deployed, the effects and functions of the phenomena for eliminating these contrasts are also addressed in the study. Furthermore, it is emphasized that the contrasting phenomena in question are opposition or internal conflict within the ethnos, and it is determined that this conflict the result of the deterioration of the structure of the Uch Ok (Three Arrows) and the Boz Ok (Gray Arrow) traditions.

Additional determinations also appear in the course of investigating the events that take place in the last legend and the identity and status of the characters included in these events. In particular, it is ascertained that Bayindir Khan and Salur Kazan in particular, among the characters reflected in the legend, do not possess the authority to rule over the Galin Oghuz (Eli). In fact, someone from the Boz Ok, such as Aruz Koja, has the right, according to the traditional structure. Another important finding is that although Aruz Koja plays the role of a defender of neglected customs, he is altered into an anti-hero. The political order that dominates the final legend is, in fact, an anti-structure that goes against custom, and the disruption of the sharing principle is directly caused by the anti-structure in question. In this study, it is also determined that the epic contrast that is reflected in the last legend is resolved through the contrasting phenomenon of the victory of Kazan. Here Aruz becomes the representative of chaos.

A still more important finding is that the thematic structure of the last legend has sub-textual elements as well as a second full thematic structure. The morphemes that possess a nonlogical character rather than contrasting elements relate to the message underlying the text and the second structure are also determined in the study. In this context, Aruz Koja is confirmed to be the inheritor of political sovereignty, based on the traditional order, primarily seen in the subtext. In this determination, it can be seen that the real status constituted a contradicting phenomenon with the traditional status of subtext. At the same time, it is noted that the terms Uch Ok and Boz Ok, as elements, relate primarily to the second thematic context, and this second thematic structure is also subjected to a transformation. In this context, it can be hypothesized that the terms Uch Ok and Boz Ok are the older versions of the titles of Inner Oghuz and Outer Oghuz factions. The second relevant morpheme is related to the fact that Aruz Koja is a hero before the beginning of the legend and has the form of an anti-hero at its end. However, this is determined from the sub-textual structure and the second thematic structure. Aruz Koja maintains a heroic status until the end of the legend in the surface layer.

The Outer Oghuz lords and Aruz Koja, who does not participate in the plunder ceremony depicted in the legend, take a hostile attitude toward Khan Kazan. In the study, it is found that Aruz still maintains the heroic status until this stage, and it is seen that the first and second thematic structures in this legend do not constitute a contrast until this stage. It is clearly emphasized that Aruz Koja has a respectable place and position in the Oghuz community until the moment in question, and Kazan is considered to be an anti-hero who disrupts the integrity of the society during this stage. The murder of Beyrek, advisor to Kazan, by Aruz, is described later in the study, and this incident is judged to be the factor that leads directly to the punishment of Aruz. It is also established that certain types of conduct that attracts attention in the narrative after the deterioration of the plundering tradition indicates Kazan’s status as an anti-hero in a superficial manner. In this regard, it appears that the status change between Kazan and Aruz is related to the murder of Beyrek.

It is determined that the thematic structure in the final legend is directly related to the ritual-mythological layer, and a new independent element is formed in the structure of the legend. The ritual phenomenon reflected in the prelude section to the twelfth legend is also examined, and it was established that this phenomenon shows the unchanging structure of the functionality and semantics of the Oghuz community. It can be seen that ritual phenomena are reflected in the thematic structure, and, with this, a reflection from holy to profane phenomena can be recognized in the epic narration. This becomes evident at the end of the legend, as the phenomenon in question is displaced. The displacement event can be confirmed by examining the ritual of remarking performed by Dede Korkut.

In this study, it is determined that the structure in the last legend of The Book of Dede Korkut is ritual-mythological, and it is shown that the structure of the legend is, in fact, a variant and reflects the structure of the ritual. Therefore, it is noted that the micro-thematic order, dealt with in the last legend, reflects the ritual-mythological invariance in relation to schemes that display functionality, and it is determined that ritual is present in the subtext of the last legend of The Book of Dede Korkut.