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Budizm; tarihi, edebiyatı, uygulamaları, ekolleri, gelenek ve mefhumlarıyla Hindistan kökenli felsefi inanış sistemleri arasında önemli bir yere sahiptir. Ortaya çıkmasını takip eden süre boyunca Hindistan’daki siyasi oluşumlar tarafından uzun bir süre desteklenmiş olan Budizm, yazınsal kaynaklarını oluşturmaya başlamış ve böylece inanırları tarafından Buddha öğretisinin temelleri kayda geçirilmiştir. Milat sıralarına yaklaşıldıkça siyasi oluşumlardan beklediği desteği bulamayan Budizm, Asya’nın içlerine, doğusuna ve güneyine doğru yayılmıştır. Bunlar arasında Orta Asya ve İpek Yolu güzergâhı Budizm için önemli bir yayılma alanı olmuştur. Budizm, bu bölgedeki yerel inanışların etkisi altında yeni felsefi yorumlar geliştirmiş ve zamanla Budizm içerisindeki mevcut ekollere ilaveten yeni alt ekoller de ortaya çıkmıştır. Bu alt ekollerin bir kısmı yalnızca yazınsal kaynaklar itibarıyla Sanskritçe temellere dayanmaktadır. Bunlar daha evvelki ekollerden bir bakıma farklılık arz eden dinî kabulleri, ruhani liderleri, kozmolojisi ve mitolojisiyle Budizm’in tarihsel gelişim sürecinde taraftar bulmuştur. Tarihî ve efsanevi kişiliklerle örülü Budizm, Uygurlar arasında da kendine inanır bulmuş ve Budizm’in kutsal metinleri bu dile çevrilmiştir. Bu bağlamda yazı, konusunu muhtelif Budist kişiliklerden alan, bugüne kadar neşredilmemiş ve hangi metne ait olduğu belirlenememiş Eski Uygurca dokuz fragmanın filolojik neşri üzerinedir. Çalışmada ele alınan fragmanlar bugün Berlin Turfan Koleksiyonu’nda saklanmaktadır ve arşiv numaraları şöyledir: Mainz 261 (T III M 239/501), Mainz 267 (T II 852), Mainz 366 (T III M 239/505), Mainz 856 (T II D 29), U 2502 (T II S / T II 634), U 3525 (o. F.), U 5074 (T III M 131; T III M 131.501), U 5113 (o. F.) ve U 5158 (o. F.). Bu yazı, bahsi geçen fragmanların yazı çevirimini, harf çevirisini, aktarımını, açıklamalarını, dizin ve sözlüğünü içermektedir.

The paper presents an unstudied text with the name of the Apostle Andrew in the miscellany of 15th c., now Muz.10272, Rashka orthography. The text (with traces of archaic archetype) is a unique copy of the compilation. The history of the manuscript is very interesting, because it belonged to the A. Hilferding collection in the past. The aim of the author is to propose a preliminary analysis of the text, its origin and chronology, as well as its context in the Slavic tradition.

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]

The New Testament apocryphon Didascalia Domini is one of the least known. Its original was written in Greek, according to François Nau, at the end of the 7th century. Relatively early it was translated into Old Church Slavonic. At present five copies of this translation are known, stretching from the 13th to the 15th century. Three of them belong to the Serbian redaction, one each to the Russian (East Slavic) and to the Middle Bulgarian redaction. According to Michail Nestorovič Speranskij the translation originated in Bulgaria. The Greek copies, the oldest of which stems from the 11th century, have divergent final chapters. Moreover, the Slavic translation has yet another ending not corresponding to any of the Greek texts. The textological analysis of the five Slavic copies makes it possible to get an idea of their mutual relationship. On the basis of the linguistic archaisms of the text one can surmise that the translation has been made in Eastern Bulgaria during the 11th century. At the end of the paper there is a critical edition of the Slavic text. [ABSTRACT FROM AUTHOR]

Among the apocryphal visions of heaven, The Vision of St Paul the Apostle, also known as The Apocalypse of St Paul, stands out due to its scope and the picturesqueness of its fantastic scenes, in particular those of hell. This apocryphal text was translated from Greek into Old Church Slavic as early as the Ohrid-Preslav period. There exist several versions of the Serbian copy of The Vision of St Paul the Apostle. The complete version exists in two incomplete copies from the 15th century. Other Serbian copies contain a mixed version, encountered in the form of two subvariants, the longer and the shorter one. In addition to the above, there also exist two excerpts from this apocryphal document, mainly containing isolated scenes of the parting of the soul and the body. The Nikoljac Monastery copy N° 52, which is the subject of this paper, belongs to the shorter mixed variant. It was written in the Serbian-Slavic language, characterised by the inconsistent use of the Resava orthography and a few features derived from the folk speech of the day. [ABSTRACT FROM AUTHOR]