Search

Old Uyghur language emerged as a result of translating religious texts. Additionally, there are also written works and fragments that are categorized as non-religious. The collection of texts and fragments includes letters, legal documents, celebration records, calendars, and medical texts. Medical texts are based on ancient medical traditions from different cultures, such as folk medicine, Assyrian, Indian, and Chinese. These texts include the names of plants, animals, minerals, drugs, diseases, treatments, and medical interventions. The earliest research on Old Uyghur medical texts involved the editing of texts. Subsequent to this, there were studies focused on lexicon, encompassing plant names, drug compositions, and related subjects. Furthermore, studies in the field of medical history were conducted to examine the development of these texts in Central Asian Turkish medicine. It is worth noting that Old Uyghur medical texts have largely been published and analyzed for lexical and medical history up to this day. This article presents four previously unpublished fragments on Old Uyghur medicine. The fragments, known as Mainz 353 (T II D 177-1), U 116 (T II K x 12), U 238 (T II D 177; Glas: T II D 177 g), and U 239 (T II D 177; Glas: T II D 177 X), are now part of the Berlin Turfan Collection. This paper presents the transcription, transliteration, Turkish translation, explanations, and dictionary of the aforementioned fragments. [ABSTRACT FROM AUTHOR]

In the treasure of Persian manuscripts, there are many epic and religious verses on the subject of the biography, beneficences, and battles of the Prophet Mohammad (PBUH) and Imam Ali (AS). Saqib's Masnavi (Hamleyeh Heydari) attributed to Mohammad Hossein Saqib Isfahani, is an epic and religious epopee, a unique copy of which is kept in the National Library of Iran by number 15752. The manuscript of this unknown epopee was composed in 1255 AH; however, due to the loss of the first pages and its preface, the name of the composer, the title of the poem, the date, and the reason for its composition are not known precisely. The current research, while introducing this manuscript, seeks to answer two research questions: What is the significance of Saqib's Masnavi from the point of view of literature, rhetoric, and terminology? How can its attribution to the composer be proven? The edition and examination of this manuscript show that Saqib's Masnavi is one of the most significant and precious religious poems, which, in addition to its religious worth, deserves attention in terms of literature, language, and the inclusion of rare ancient words of Persian texts. [ABSTRACT FROM AUTHOR]

Old Uyghur Buddhist literature contains many works in different genres and subjects. Among them, the texts of confession have an important place. According to Buddhist belief, confession texts were produced to purify non-clerical people from the sins they had committed in their current and previous lives. There are several confession texts in the Old Uyghur literature, such as Ksanti kılguluk nom bitig [The Book on How One Should Practice Confessions], is associated with the Buddhist corpus. In addition, there are also fragments on confession in Old Uyghur that cannot be determined due to the lack of context, which the text is a part of today. In this regard, this paper focuses on Old Uyghur fragments that have not been published before and whose main subject is the confession of sins. All the fragments included in the article are preserved in the Berlin Turfan Collection with the following archival numbers: U 2236 (T 1527; T I), U 2315 (T 1504; T I), U 2425 (T II537), U 3009 (T II Toyoq; T). II T 501), U 313 (T IIY 59; TIIY 59.500), U 4866 (T ID 638), U 5350 (T I). This study consists of these seven fragments' transcription and transliteration, translation into Turkish, notes, and dictionary including the index. [ABSTRACT FROM AUTHOR]

Old Uyghur developed on the basis of religious and non-religious literature. While non-religious literature constitutes civil documents related to daily life, religious literature mainly constitutes the translation of literary sources related to circles such as Buddhism, Manichaeism and Nestorian Christianity. Among these, Buddhism has the largest place when it comes to the translation of religious literature. In fact, Buddhism does not take place among the Uyghurs with a single school. Northern Buddhism, or Mahāyāna school, in other words, and many schools, whether they originated in India or not, are traced in Buddhist Uyghur literature. Tibetan Buddhism is also a school that has a place in the Buddhist Uyghur literature, whose existence was witnessed especially in the last period of the Qocho Uyghur Khanate [850-1250] with its literary sources. Tibetan Buddhism, which is essentially based on Vajrayāna or Tantric Buddhism and blended with the Tibetan local religion Bön, has found its place in Tibet and Mongolia today. At this point, Sitatapatrādhāra?ī, which is also the subject of this paper, is a text written in this tradition. In this paper, three fragments identified as belonging to the Old Uyghur Sitātapatrādhāra?ī and preserved today in the Berlin Turfan Collection with archival numbers U 2250 (T I [544]), U 2251 (T I [545]) and U 2252 (T I [546]) will be examined. The philological edition of these fragments, which have not been published until now, will be carried out. [ABSTRACT FROM AUTHOR]

Nozhat-Nameh Alaie is one of the most important ancient encyclopedias in the history of Persian literature that, due to its specific nature, is considered a multi-competent text and exposes the reader to a diverse number of genera. This text is composed of the knowledge of zoology, mineralogy, agriculture, astrology, history, geography, mythology and epic, talisman, insight, and so forth, which have been mixed with different popular customs and beliefs giving it a close resemblance to the Persian fantasy literature. Contrary to its significance, this text has been edited by Farhang Jahanpour and has been published without any endnote section. Despite using original and reliable manuscripts, this edition suffers from a lot of shortcomings. The present study takes a descriptive-analytical approach to edit and report a number of words, idioms, and phrases of Nozhat-Nameh Alaie. The main objective of the study is to edit a number of positions from the book on the basis of the original editor’s referred manuscripts, in order to further explain and analyze them with reference to other similar and corresponding texts. The results of the study show that although the original editor had access to dependable copies of manuscripts, lacking a definite methodology and criteria in editing the text, on one hand, and paying scares attention to the various knowledge of the text and its cultural backbone on the other hand, have led to many errors and shortcomings in Nozhat-Nameh Alaie. However, by reflecting on the manuscripts and referring to parallel and proper similar resources, these failures are rectifiable. [ABSTRACT FROM AUTHOR]

This contribution is another addition to Maurits Gysseling's Corpus van Middelnederlandse teksten (tot en met het jaar 1300). Reeks I: Ambtelijke bescheiden. Den Haag, Martinus Nijhoff, 1977. First it makes available the text of two13th-century Middle-Dutch charters of the court of aldermen of Asse, both kept by the State Archives of Belgium at Louvain (Rijksarchief van België te Leuven) . Secondly it discusses and provides the edition of a possibly13th-century Middle-Dutch addition to the exploitation description of the demesne belonging to the abbey of Sint-Pieters at Ghent in the village of Dikkele (Zwalm, prov. East-Flanders) of the year 1250, kept by the State Archives of Belgium at Ghent (Rijksarchief van België te Gent) . [ABSTRACT FROM AUTHOR]

Lestár Gyulaffi (1556-1606?) was a secretary of the Greater Chancery of the Transylvanian Principality. Today, he is best-known as a writer of historical notes and commentaries. These records are considered an excellent source and, therefore, used by scholars researching the 16th century. As the texts have not been recently published, researchers usually use the 19th-century text editions. However, looking at the original documents preserved at the ELTE University Library in Budapest, one realizes that Gyulaffi's writings do not form a compact work, the 19th -century edition is largely a constructed text. In this paper, I will present what additional information can be obtained from the examination of the manuscripts. [ABSTRACT FROM AUTHOR]

Old Uyghur literature is comprised of religious works on Buddhism, Manichaeism and Nestorianism. Buddhism consists in the biggest part among these religious works. The works on many schools of Buddhism have been translated into Old Uyghur. One of them is Buddhāvataṁsaka-sūtra, which is the main literary source of Huayan school. Huayan is a school that made significant progress in the Sui (581-618) and Tang Dynasty (618-907) periods in China and has no equivalence in Indian Buddhism. This school not only stayed within the borders of China but also expanded towards Korea and Japan. Huayan school is known as Hwaŏm in Korean and Kegon in Japanese. This paper is about the edition of the four fragments from Buddhāvataṁsaka-sūtra's commentary in Old Uyghur. These fragments are protected at the Turfan Collection in Berlin Brandenburg Sciences and Humanities, with the archive numbers U 1308 ([T I] 3), U 1372 ([T I] 4), Mainz 821-1 (fragment a) (T I D) and U 1381 ([T I L] 11). Buddhāvatasaka-sūtra's commentary in Old Uyghur constitutes the 20th chapter of a compilation of the texts belonging to the Faxiang school of Buddhism, and the fragments edited in this paper constitute the 32nd, 33rd, 34th and 49th sheets of the same chapter. In this study, a short introduction to the perception of Huayan school outside China will be given first, then the transcription and transliteration of aforementioned Old Uyghur fragments, translations into Turkish, notes related to the text and glossary with an analytical index will be presented. [ABSTRACT FROM AUTHOR]

Old Uyghur literature is comprised of translations of the religious text of the Silk Road religions such as Buddhism, Manichaeism and East Syriac Christianity. Faxiang school (法相宗) developed on the basis of Mahāyāna school, which is one of the two basic concepts of Buddhism, is the subject of this paper. Faxiang school was founded by Xuanzang (玄奘), who lived between the dates 602-664, and the main principles of this school are based on the work of Xuanzang's Cheng weishi lun (成 唯識 論) 'Discourse on the Theory of Consciousness Only'. This paper is about the edition of a fragment preserved with the archive number Mainz 785 (T II Y 52) at the Turfan Collection of the Berlin Brandenburg Academy of Sciences and Humanities. The fragment in question constitutes the 19th leaf of the third leaf of the work, which contains texts related to the Faxiang school of Buddhism. While the front page of Mainz 785 (T II Y 52) has 24 lines, the back page of this fragment contains 25 Old Uyghur lines. This study contains the transcription and transliteration of the aforementioned Old Uyghur fragment, translations into Turkish, notes and a glossary with an analytical index. [ABSTRACT FROM AUTHOR]

In terms of containing both religious and non-religious works, Old Uyghur represents an important branch of historical Turkic languages. Its religious works are translations of texts related to deverse religous environments such as Buddhism, Manihaism and Nestorian Christianity. The largest share in terms of literary sources among these religions belongs to Buddhism. Buddhism has an important place in Old Uyghur literature with its many schools and many works related to Buddhist literature. This paper is about the edition of three fragments related to Old Uyghur of a commentary of Cheng weishi lun. Fragments edited here are preserved at the Turfan Collection, in the Berlin Brandenburg Academy of Sciences under the archive numbers Mainz 802-1 (fragment b) (T I D 1), Mainz 802-2 (fragment b) (T I D 2) and U 1342. These fragments form the 2nd and 3rd leaves of Old Uighur translation of a commentary of Cheng weishi lun, which is the 21st chapter of an Old Uyghur handwritten manuscript consisting of at least thirty chapters in the Berlin Turfan Collection. In this paper, it will be presented the transcription and transliteration of Old Uyghur text, translation into Turkish, textual notes, and a glossary with analytical index. [ABSTRACT FROM AUTHOR]

Among the compilers of more than 30 works in the genre of historical and biographical literature “Tabaqat al-Hanafiya”, Mahmud ibn Sulayman al-Kafawi (died in 989/1581 in Sinop) holds a special place. He was the first to use productive approach, collecting and organizing the chains of transmitters of Hanafite traditions (‘an‘ana, silsila, isnad) to show the historical evolution of the Hanafite madhhab. This valuable source, “Kata’ib A‘lam al-Akhyar”, has not been published. We decided to revise the old views concerning the activity of al-Kafawi on the compiling and editing his work. The following new sources were detected and processed: 50 copies of the work by al-Kafawi, preserved in Turkey, USA, Europe, and Central Asia. These copies of “Kata’ib” were important for our discovery of the three sources for al-Kafawi's biography. Their data made it possible to establish that the work by al-Kafavi on the compiling of “Kata’ib A‘lam al-Akhyar” consisted of two phases: 1) preparation of the book (jam‘, ta’lif) was done by al-Kafawi in 983-985/1575-1577; and 2) editing (tahrir) was made by his pupil Muslih al-Din Mustafa ibn al-Hasan al-‘Arifi al-Sinubi (d. in 1018/1609-10) in 985-987/1577- 1579. From the editor's work we can see his tendency towards Sufism. This has allowed us to conclude that al-Kafawi was a Faqih, rather than a Sufi, and the accuracy of the submitted information on the part of the Hanafite Fiqh is not in doubt. [ABSTRACT FROM AUTHOR]

This paper opened the Ordinum Pietas Conference. The author reviews his critical edition of Ordinum Pietas (1995), on which he worked during the period 1991-1995. He discusses its genesis and background, including the reasons for choosing this very work. In revisiting the edition he analyses the situation of an editor and commentator in 'digital proto-history' of the early nineties. In surveying his work on the edition, translation and commentary he brings up examples from the field of analytical bibliography, manuscript tradition, and problems of identifying quotations, with the discovery of the manuscript of Ordinum Pietas in the British Library as one of the most satisfactory results. [ABSTRACT FROM AUTHOR]

On 2 April 1535, Robert Singleton, chaplain to Queen Anne Boleyn, preached a sermon at Paul's Cross. The unique, surviving printed copy of the sermon is housed in the Wren Library of Lincoln Cathedral. From 1533, Singleton had been a member of the circle of avant-garde evangelicals gathered at the margins of the Tudor court under the patron- age of Thomas Cromwell. His sermon at Paul's Cross contributed to an orchestrated campaign in support of Cromwell's legislative programme, then proceding through Parliament, to sever all links of ecclesiastical jurisdiction with Rome and to confirm Henry's headship of the Church of England. The sermon interprets Paul's allegory of the earthly and the heavenly Jerusalem in the Epistle to the Galatians as a model for thinking about the distinction between the invisible and visible Church. Singleton harnesses Pauline ecclesiology in an apology for the royal supremacy. Presented here is a transcribed copy of the original printed version. [ABSTRACT FROM AUTHOR]