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Journal articles on the topic 'Turkish Inscriptions'
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1
Tüngüç, Kader. "Eski Türk Runik Yazılı ile Uygur Yazılı Sosyokültürel Metin Örnekleri Üzerine Bir Karşılaştırma." Journal of Old Turkic Studies 8, no. 2 (2024): 341–58. http://dx.doi.org/10.35236/jots.1516433.
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In this article, a Turkic runiform inscription and a Uyghur written letter will be examined comparatively from a linguistic perspective. The research question is to what extent are the Yenisey inscriptions and the letters from the Old Uyghurs similar? Hemçik-Çırgakı (E 41) from the Yenisei Inscriptions was chosen as the sample text for the Turkish Runic written document, and letter numbered Or. 8212 (180) was chosen as the sample text for the Uyghur written text. Care has been taken to ensure that both texts bear the general characteristics of their genres. These texts, which reflect the sociocultural life of their period, were examined in terms of morphology, syntax and semantics. An evaluation was made on some common features identified as a result of comparing the texts.
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Çalış Besli, Kerime. "Eski Türk Yazıtlarında Tanıklanan Çatı Ekli Fiillerde Eşdizim." Journal of Old Turkic Studies 8, no. 2 (2024): 239–48. http://dx.doi.org/10.35236/jots.1512127.
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Old Turkic inscriptions are among the leading sources of Turkish language, literature, history, and culture. The inscriptions provide researchers, linguists, and historians with the opportunity to learn about the language, cultural concepts, and beliefs of that period. Proverbs, idioms, and collocations in historical and contemporary texts attract attention due to the richness of the language and the cultural elements they contain. In this study, the collocations formed by verbs with voice suffixes in Old Turkic inscriptions have been examined, and the linguistic, semantic, cultural, and functional characteristics of these collocations have been investigated. Some of the results we have reached in this study are as follows: In the collocations formed with voice-suffixed verbs, the suffixes {-t}, {-gUr}, {-Ur}, and {-tUr} function as causatives and serve a functional role in the cultural conceptualization of “having something built or erected (e.g., house, bridge, monument, tomb, etc.)” and “creating a nation or army.” Since one of the primary functions of these suffixes is “causative,” it can be inferred that the structure of Turkic states during the inscription period was based on a hierarchical relationship between the lower and upper levels of society and state life. Collocations formed by verbs with the {-n} voice suffix function as “passive, reflexive, and causative”, at atan- “to be given a title or name”, el törü etin- “to have one’s homeland or customs regulated”, il qazgan- “to conquer a country or homeland”. These collocations highlight the importance of the concepts of “homeland, customs, social order, hierarchy, army, and war” during the inscription period.
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Баттулга, Цэнд, та Уламбаяр Эрдэнэбат. "Хар балгасаас илэрсэн хүрэл ялтас дээрх руни бичээс". Mongolian Journal Anthropology, Archaeology and Ethnology 12, № 1 (2023): 108–10. http://dx.doi.org/10.22353/mjaae.2023120111.
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In 2019, the Mongolian-German Orkhon Expedition (MONDOrEx) discovered a bronze plate with runic inscriptions written in the ancient turkish language in the Karabalgasun of the Uyghur Empire (744/745-840) in Khotont Sum, Arkhangai Province, Mongolia. The inscription consists of two lines and a total of 9 letters, meaning “Qitan man’s [soldier] belt”. This find sample is an interesting new document in the study of the ancient Uyghur history and culture.
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ARSLAN, Mustafa, and Gökhan GÜL. "Animal Figures in Turkish Coat of Arms and Inscriptions in terms of Semiotic Discourse and Emotional Value." Türk Edebiyatları Araştırma Dergisi 3, no. 1 (2022): 1–10. http://dx.doi.org/10.47580/tead.311.
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In this study, the animal figures of great importance used in Turkish coat of arms and inscriptions were examined in terms of discourse semiotics and emotional value. In the context of semiotics, animal figures have been used as an important symbol in different fields from the historical process to the present; transportation, defense, agriculture, life, war, religious items etc. animal figures came to the fore in the fields. When the Turkish coat of arms and inscriptions are examined in depth, it is seen that animal figures are used very frequently. Animal figures used in Turkish coats of arms and inscriptions in the historical process were collected as data, and semiotics and the emotions they expressed were evaluated with content analysis. According to the results obtained, it has been determined that the symbols of wolf, eagle, umay bird and horse are frequently used in different areas in Turkish history. It is understood that these animals represent more power in terms of emotional value.
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İnqlab qızı İsmayılova, Tünzalə. "The existence of words in Chakhol monuments." SCIENTIFIC WORK 15, no. 2 (2021): 120–23. http://dx.doi.org/10.36719/2663-4619/63/120-123.
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Chakhol monuments are included in the Yenisei monuments. The name of the monument is associated with the name of the river of the same name, which flows into the Yenisei River. The number of Chakhol monuments is 11. The monument contains Turkish and borrowed lyrics. Words of Turkish origin predominate in the monument. Since the monument does not reflect historical events, it has been studied by more linguists. Key words: The old İnscriptions, Yenisei İnscriptions, Chakhol monuments, words, lexicology
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ŞIRIN, HATICE. "Bombogor Inscription: Tombstone of a Turkic Qunčuy (“Princess”)." Journal of the Royal Asiatic Society 26, no. 3 (2015): 365–73. http://dx.doi.org/10.1017/s1356186314000558.
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AbstractTurkic Runic inscriptions, discovered in Mongolia during the second half of the 20th century and especially in the last decade, are remarkable. The Bombogor, consisting of five-lines, is one of them. This article is an attempt to re-read the mentioned inscription which was first published by Ts. Battulga. According to my proposed reading, the text was written on a tombstone which was erected in honour of a Turkish qunčuy (“princess”) who might have been married into the Karluk tribe.
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Guler, Elif, and Iklim Goksel. "Understanding Turkish Rhetoric in the Intertextuality of Two Seminal Texts: The Orkhon Inscriptions and Atatürk’s Nutuk." Journal for the History of Rhetoric 22, no. 2 (2019): 194–207. http://dx.doi.org/10.5325/jhistrhetoric.22.2.0194.
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ABSTRACT This study contributes to the conversations on a more globalized and inclusive rhetorical praxis by focusing on how rhetoric was produced and understood by Turks – a group whose history spans centuries since their ancient origins in central Asia. We examine the ways in which Turkic/Turkish rhetoric was practiced and conceptualized in two seminal texts from the pre-Islamic and republican periods of the Turkish rhetorical tradition: the Orkhon inscriptions (8th century) and Atatürk’s Nutuk (1927). The intertextuality of these texts allows us to explore their relationships across time and space as well as mediate rhetorical styles and performances in their discourse.
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Cadwallader, Alan. "Honouring the Repairer of the Baths: A New Inscription from Kolossai." Antichthon 46 (2012): 150–83. http://dx.doi.org/10.1017/s0066477400000186.
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AbstractKolossai, an anciently-celebrated south-west Phrygian town, now lies dormant as a denuded mound three kilometres north of the modern Turkish town of Honaz. It is not over-endowed with published discoveries of material remains. In the last few years, two new inscriptions plus one recorded in an early epigrapher's notes and two new coins found in situ have been published. The total is now twenty-seven inscriptions and 157 or 158 coins. The most systematic material analysis of the site has focused on the surface pottery remains. The attempted compensation for this dearth by previous historians in over-reading the testimonia for the site is hardly satisfying, and one awaits with anticipation the fruit of those who are able to garner permission to survey the site completely and commence excavations. Meanwhile, each small discovery is valuable, and I am grateful to Professor Ender Varinlioğlu for permission to publish this inscription.
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TERES, Ersin. "The Turkey Turkish Vocabulary From Orhon Inscriptions To Present: Otuken Turkish Dictionary." Journal of Turkish Studies Volume 5 Issue 1, no. 5 (2010): 1522–29. http://dx.doi.org/10.7827/turkishstudies.1208.
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AYDIN, Erhan. "Türk Runik Bibliyografyası’na Ek IV." Journal of Old Turkic Studies 8, no. 1 (2024): 7–23. http://dx.doi.org/10.35236/jots.1439337.
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Since their initial discovery, the Old Turk inscriptions in the Turkish Runic script, which represent the earliest known written texts of the Turks, have been the subject of extensive scholarly investigation, encompassing thousands of studies. The aim of the study is to contribute to the existing bibliography, as outlined in the 2017 publication entitled “Turkic Runic Bibliography” by Bilge Kültür Sanat Publications. In doing so, this research endeavour aims to expand the existing body of knowledge in two key areas: the “Additions” section will include previously overlooked publications, while the “New Publications” section will include works published in 2023. By expanding and refining the existing literature, this study aims to deepen our understanding of the rich cultural and historical heritage contained within these ancient inscriptions.
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Horsley, G. H. R. "The Mysteries of Artemis Ephesia in Pisidia: a New Inscribed Relief." Anatolian Studies 42 (December 1992): 119–50. http://dx.doi.org/10.2307/3642955.
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Of the roughly 160 inscriptions currently held in the Archaeological Museum at Burdur, only a fraction has been published hitherto. The following articles have published monuments from the Museum:1. G. E. Bean, “Sculptured and inscribed stones at Burdur”, Belleten 18 (1954) 469–88 (Turkish version: 489–510); inscribed stones: nos. 3–5, 8, 9, 13, 14, 17–22 (SEG 14.797–809), of which nos. 8, 13, 19–22 seem no longer to be located in the Museum or the adjacent garden (it should be mentioned that Bean wrote before the Museum was formally established).2. Id., “Notes and inscriptions from Pisidia, I”, AS 9 (1959) 67–117; inscriptions from Burdur: nos. 1, 2, 3a, 3b, 4–9, 21, 87 (SEG 19.734–42, 753, 819), of which nos. 4 (at the Lycée in 1959) and 6 (at Aşkış in 1959) have not been located.3. Id., “Notes and inscriptions from Pisidia, II”, AS 10 (I960) 43–82, no. 135 (SEG 19.802). A photograph of this monument is included in the present article as Pl. XXXII (b); see further, pp. 126, 127, 131–32 below.4. S. Mitchell, “Requisitioned transport in the Roman Empire: a new inscription from Pisidia”, JRS 66 (1976) 106–31 (AE [1976] 653; SEG 26.1392); redated to early under Tiberius by E. A. Judge, “The regional kanon for requisitioned transport”, in G. H. R. Horsley, New Documents Illustrating Early Christianity, I. A Review of the Greek Inscriptions and Papyri published in 1976 (North Ryde, 1981) 36–45 no. 9 (SEG 31.1286); the date accepted with further refinement by Mitchell in Chiron 16 (1986) 25–27 (SEG 36.1208).
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Parla, Jale. "From Allegory to Parable: Inscriptions of Anatolia in the Turkish Novel." New Perspectives on Turkey 36 (2007): 11–26. http://dx.doi.org/10.1017/s089663460000457x.
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AbstractThe Turkish novel became a national chronotope proper with the founding of the Republic in 1923 and the emergent conception of the national geography following the War of Independence (1919-1922). This was the Anatolian territory, with Ankara as the new capital of the nation instead of İstanbul which had been the Ottoman Empire's center for almost five centuries. Anatolia became the motherland on which the national consciousness of the new nation would be inscribed. In the novels of the republican era, Anatolian iconography and mythography illustrate how this setting became a persistent element of narrative structure as a significant topos in both senses of the word: as place and theme. An inquiry into the permutations of the theme of Anatolia since the War of Independence will reveal the changing attitudes and ideas related to Turkish nationalism and its most outstanding component, the cult of the father personified by Atatürk. This essay, however, does not only aim at a survey of an ideology's history via literature; it also investigates the Anatolian iconography and mythography, as they figure in the Turkish novel of the republican era, and touches upon the various narrative strategies that major Turkish novelists have employed in their search for the right form for this important content, the right form to either reinforce or undermine a sacred story.
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Abdushukurov, Baxtiyor, and Lufulla Sindarov. "The Zoonyms Used in Written Turkic Sources During the Period Between XI — XIV Centuries." Golden scripts 1, no. 1 (2019): 67–94. http://dx.doi.org/10.52773/tsuull.gold.2019.1/pdbc5390.
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The article considers zoononyms used in written monuments created in the XI — XIV centuries in Movarounnahr, Dashti-Kipchak and Egypt. In the process of writing the article, the following sources were used such as “Kutadgu Bilig” by Yusuf Khojib, “Hibatul-Hakoyik” by Ahmed Yugnakiy, “Devon Tussles Turk” by Mahmoud Koshgari, “Tafsir”, “Oguzname”, “Guliston bit Turkish” by Sayfi Saroiy, “Khusrav va Shirin” by Kutb, “Nazhul farodis” by Mahmud bin Ali al-Saraiy, “Muhabbatnome” by Khorasmiy, as well as “Kisasi Rabguzi” by Nosiruddin Rabguzi.All materials used in the above mentioned works related to zoonony are compared and identified in diachronic historical aspect with the ancient Turkic written monuments representing a collection of texts as kuktürk, as well as considered sources representing Uyghur legal documents of XII and XIV centuries and Oguz-Kypchak inscriptions in XIV century sources such as, “Kitab al-Savr Lilison ul-Atrok” by Abu Hayen, author is unknown, “At-tuffatuz zakiyatu fil luatit turkiy”, “Kitob bulgat al-mushtok fi lugatit-turk kifchok” and “Tarzhumon turkish wa azamiy wa mugaliy” by Jamoliddin Turki, as well as with the works of Alisher Navoi and the dictionary of V. Radlov.In the article, the term system, which was the object of study, is compared using synchronous methods with materials of modern Turkic languages, in particular, modern Uzbek and Turkish literary languages, and in some cases they are compared with Uzbek dialects. At the end of the article, relevant conclusions on the use of these terms and their phonetic and semantic changes have been provided.
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Verit, Ayhan. "Far-East “Orhon” Inscriptions (720-735 AD) in the view of Andrology." Revista da Associação Médica Brasileira 66, no. 2 (2020): 112–15. http://dx.doi.org/10.1590/1806-9282.66.2.112.
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SUMMARY INTRODUCTION The stone monuments named as “Orhon” inscriptions located in Middle Asia are considered the first written Turkish findings. Our aim was to discuss the contents and physical appearance of the monuments according to the andrological perspective. METHODS These inscriptions were composed of three stone monuments built in the years 720-735 AD, in honor of three Khagans (Ruling leaders). RESULTS Although the theme of the writings emphasizes the male-dominant ruling style of the antique Middle Asian migratory tribes, we claim that the most interesting point was that the phallus had a secret role in the perspective of the stone monuments. CONCLUSION The trilogy of power, state authority, and erection was monumentalized in 8th-century inscriptions. The signs of Andrology should be sought in history, archeology, and art to expand the esthetic horizon of modern medical sciences.
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AYDIN, Erhan. "Notes on the Turkish Tribes Mentioned in the Yenisei Inscriptions." Journal of Turkish Studies Volume 6 Issue 1, no. 6 (2011): 395–402. http://dx.doi.org/10.7827/turkishstudies.1924.
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Hickman, Bill. "A Forgotten Fifteenth-Century Ottoman Mosque and Its Inscriptions." Muqarnas Online 36, no. 1 (2019): 209–19. http://dx.doi.org/10.1163/22118993-00361p09.
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Abstract The Eşrefoğlu Mosque in Iznik was destroyed during the Turkish War of Independence, not long after Cornelius Gurlitt published a black and white photograph of its facade taken by G. Berggren. The photograph constitutes the only remaining visual evidence of a building whose initial construction likely dates to the lifetime of the shaykh whose memory it preserved. The flamboyant facade shown in the photograph reveals a unique mass of calligraphy, including inscriptions, published many years ago but revisited here. These inscriptions add to our understanding of the mosque’s history. My own telling of the phases of the building’s construction involves a reexamination of the identity of the mosque’s Ottoman dynastic patrons, principally Gülbahar Hatun, mother of Sultan Bayezid II. The inscriptions also raise questions about the shaykh’s spiritual legacy. Finally, the mosque’s spatial relationship to a nearby dervish lodge and to türbes associated with the shaykh and his family, buildings that also no longer survive, can be newly addressed.
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Scharlipp, Wolfgang-Ekkehard. "China and Tibet as Referred to in the Old Turkish Inscriptions." Diogenes 43, no. 171 (1995): 45–52. http://dx.doi.org/10.1177/039219219504317106.
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Gömeç, Saadettin Yağmur, and Tülay Ercoşkun. "Sek el ~ çik ~ çigil issue in the history of turks." Mongolian Journal of Foreign Languages and Culture 21, no. 467 (2023): 131–37. http://dx.doi.org/10.22353/mjflc.v21i467.2768.
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In this paper, we tried to handle again the issue of Sek El, Çik Il and Çigil ( Çig Il), which was discussed also years ago in Turkish History. It is our opinion based on the historical sources that Sek El and Çik İl are the same ethnonyms and they split off as soon as the Hun State lost its power. Afterwards, while a part of tribe was staying in homeland in the east, the others came to the west, Central Europe. But Çik Il was considered as Sek El (Székely) in Europe that it is quite normal. From time to time, the idea of uniting Çik Il and Çigil, which is another Turkic tribe, isn’t true for us. Because, examining Turk inscriptions in Uighur era, these are considered as two different Turkic tribes which had lived in the same era but in different geographies.
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Tofik qızı Abbasova, Aytən. "Ethnotoponyms of turkish origin in the language of the ancient Iver chronicle." SCIENTIFIC WORK 15, no. 3 (2021): 79–82. http://dx.doi.org/10.36719/2663-4619/64/79-82.
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The ancient Iberian chronicle was found in the valley of Lake Van. The author of the chronicle isn't known. The first copy of the chronicle was obtained during World War I. When Tsarist Russian troops occupied Eastern Anatolia, Caucasian scholars brought many church chronicles from Turkey to Tbilissi including the Ancient Iberian Chronicle. At that period, research on the chronicle began. It was defined that the language of the chronicle was a completely different language from Georgian. Key words: Van inscriptions, Aragez, Barda, Day, Tibet, Kachi fortress
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Nurdauletova, B., and O. Amankosov. "Turkic genesis of “seahorses” according to Serikbol Kondybai (based on sacred texts of Mangistau)." Bulletin of L.N. Gumilyov Eurasian National University PHILOLOGY Series 145, no. 4 (2023): 87–98. http://dx.doi.org/10.32523/2616-678x-2023-145-4-87-98.
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In Mangystau sacred texts (petroglyphs, epitaphs, inscriptions), the image of a horse occupies a special place. There is a mythological concept of the «sea horse» in the folklore of the peoples living near the Caspian Sea. «Water stallion» coming out of the water is used as a symbol of speed in the language of giraffes. The article examines the researches of the Kazakh local historian, geographer, ethnographer, mythologist Serikbol Kondybai regarding the «sea horse» in Turkish mythology. Serikbol Kondybai says that the root of the word «ertteu» in the Kazakh language is connected with the person «ert» and its original meaning is «order». He said that to saddle a horse is to tame a horse, thereby moving from chaos to space. In this article, Serikbol’s opinion was supplemented with ethnographic, archeological, folklore research data and analyzed. Scientific information was given on the Turkish genesis of the horse cult, which complements S. Kondybai’s historical-linguistic, cognitive-folkloric research. As a result of the study, the final opinion was proposed that «the domestication of the horse is the beginning of human civilization.» As documentary material for the article, materials of a field expedition organized in 2020-2022 as part of the scientific project «AP08856996 Conceptual space of sacred texts of Mangystau (zhyrau texts, epitaph inscriptions, petroglyphs)» were used.
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Galiba Hajiyeva. "THE HISTORICAL TRACES OF ANCIENT SUMERIAN LANGUAGE IN DIALECT LEXIS OF AZERBAIJAN AND TURKISH LANGUAGE." International Journal of Innovative Technologies in Social Science, no. 8(20) (November 30, 2019): 21–26. http://dx.doi.org/10.31435/rsglobal_ijitss/30112019/6821.
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 National affiliation of ancient Sumerian language is one of problematic problems create serious conflict in the world linguistics. These are the serious fact putan end to conflicts modern Turkic languages ancient Sumerian and dialect of the comparative investigation. The historical dialectological facts is shows being specific place all-Turkish languages and dialects between the dialects of Nakhchivan and Eastern Anatoly. The efficient situation in the dialects modern Nakhchivan and Eastren Anatolyan dialects is one of defining basic factors of the ancient Sumerian language Orhon inscriptions, eposes of the "Kitabi Dede Korkut", in the İbn Muhenna dictionary, in the "Oğuzname", in the work "Divany lugat-it Türk", of the Turkish folk-lore, the century XIX of the literary works and modern Turk dialects classic until words developed is one of defining basic factors position the between all-Turkish dialect and dialects of the Nakhchivan and Eastren Anadolyan dialects. The comparison Sumerian language of the Nakhchivan and Eastern Anatolyan dialects is being affirms of the dictionaries prepared on the basis of the ancient Turkish language.The phonetic, lexical facts be reflected of the ancient Sumerian language in the works Sturtevantin "A Hittite Glossory ve Suppelment to a Hittite Glossary" and the work “The historical connection of the Sumer and Turkic languages by about age of the Turkish” Osman Nedim Tunaʼs, “The Sumerian language is decisively the Turkish” and the work A.Caliloğluʼs to work according to with elucidating passed up to this day and the comparison Nakhcivan and Anatolyan dialects affirms being the most ancient language of the Turkish. Many words in the ancient Sumerian language involves for the attention by the same phonetic composition and semantic meaning adjoining by dialects of Nakhchivan and Anatoly dialects by words in the language of the other ancient Turk monuments: yağı, yu, kul, yığın, yig, çağa, çak, köğüs, gid, fani, yogun, qalın, tügün, bağlam, çin, doğru, eke, üz, kəsmək, süz, tuş, öl, teηri, taη, neη, isig, azuk, sürüg, asgu, kapkacak, kaç, kuru, neme, korı, toku, togıra, dengüş, zevzek, dingilde, cengel, qaqa//qağa, gim, kalıη, ku, öbür and other. The interesting side like is involves for the attention in Sumerian language for instance, kıdık//kidik qidiyh koduk, kuzu, köşək, küçük of the animal names develop in the Nakhchivan and Anatoly dialects.
 
 
 
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ÇAYIR, Çağıl. "Eski Türk ve „Germen“ Yazı ve Kültürünün Karşılaştırılması." Journal of Old Turkic Studies 7, no. 2 (2023): 420–43. http://dx.doi.org/10.35236/jots.1324470.
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After 1453, the battle terms "Europe" and "Germanic" advanced to fateful political and scientific paradigms. The claim of foreignness between Turks and "Germans" displaced the medieval idea of the primal kinship of the peoples as well as the thesis of the Turkish origin of the runic script, which results indirectly from the old migration myths. Although the discovery of rune-like inscriptions in Siberia reminded the scholars of the old legends and many well-known scientists considered the comparison of the scripts and cultures necessary, such research impulses could not prevail so far – with disastrous consequences. For the seperation of the scripts and cultures paved the way for the Nazi-Ideology. In any case, the comparison of the writings and cultures has been neglected so far only mistakenly and prejudiced. Now the need for the comparison of the Old Turkish and „Germanic“ scripts and cultures stands again before us. Challenging the science world.
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Sultanbek, K., and Z. Shadkam. "THE PROBLEMS OF THE TRANSCRIPTION AN ARABOGRAPHIC WORKS." BULLETIN Series of Philological Sciences 75, no. 1 (2021): 162–69. http://dx.doi.org/10.51889/2021-1.1728-7804.27.
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The article deals the problems of transcription an arabographic literary heritage. Turkic people are used various writing systems and alphabets to nowadays, and we have a lot of works which as considering as a cultural heritage. These works are researched by domestic scientists in accordance with modern realities and norms of the Kazakh language. Comprehensive studies of the written heritage are being conducted to this day, which starting from ancient stone writing monuments, written relics of the Uyghur, Karakhanid, Khorezm, Chagatai periods. Although the Orkhon-Yenisei inscriptions were first read by foreign Turkologists, domestic researchers also have many works in this area. In the course of such work, scientists have used various symbols of transcription and transliteration. Russian, Turkish and Western scholars have used their own symbols and methods of transcription. This indicates a lack of methods of unification among scientists. In Russia and the CIS countries are used the Cyrillic system of transcription. The transition of the Kazakh alphabet to the Latin script presupposes the formation of a new transcription system of medieval written relics.
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Türker, Deniz. "Professor Wace’s Turkish Sampler: Ottoman Women Embroiderers and Continental Collectors of Woven Archaeologies." Textile Museum Journal 50, no. 1 (2023): 72–89. http://dx.doi.org/10.1353/tmj.2023.a932851.
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Abstract: This article offers a close object analysis of a nineteenth-century sampler from the Ottoman domains. While “Ottoman” as a classificatory designation helps to geographically locate the object due to the unusual length and quantity of embroidered Ottoman Turkish inscriptions, the maker leaves bolder markers of her layered identity and reveals sociocultural practices of crafting embroideries that indicate multi-sensorial improvisational modes of composition, both tactile as well as sonic. The article’s second intention is to expound on the broadening historiographical conception of a Mediterranean network of craft skills, practices, patterns, and peoples in the aftermath of World War II over and against insular distinctions and presumed parochialism, as was imposed on these types of objects in earlier decades of the twentieth century. A continental network of classical archaeologists, amateur collectors, linguists, and art historians constitute the sampler’s twentieth-century academic afterlife, underscoring a wide-ranging interest in textiles and their place in rethinking interconnected communities and regions.
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Badam, Azzaya, Gerelmaa Namsrai, and Bayartuul Batjav. "Runic Inscriptions and Tamgas in Govi-Altai Province, MONGOLIA." Ази судлал 1, no. 1 (2022): 11–27. http://dx.doi.org/10.22353/asinmongolia.v1i1.967.
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The great significance of ancient inscription is that it becomes evidence of that historical period. Approximately 170 runic inscriptions, date back to Old Turkic, Uighur period, had been registered in the territory of Mongolia so far. Govi-Altai runic inscriptions are located along the central road headed from Beshbalik to west southern until silk road in the period of Ancient Turkic, Uighur and they play important role in the studies of philology and history since they have many state and military ranking words and personal names. In this article, reading-lexical features and relevant Tamgas of 18 inscriptions discovered in Govi-Altai province have been studied. As of today, a total of 18 Runic inscriptions were discovered in 7 places from this province. The Biger’s 4 inscriptions had been discovered in 1969 for the first time by team “Inscription studies” of the Mongol-Soviet’s history and culture’s joint expedition, whereas our team discovered Davirt II inscription in 2020, and also research team from Institute of Archaeology, Academy of Sciences discovered Khushuut Tolgoi’s inscription. The research team completed a hand painting of 95 Tamgas related to these inscriptions.
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UÇAR, İlhan. "SEQUENTIAL ORDER IN NIGHT AND DAY WORDS." Zeitschrift für die Welt der Türken / Journal of World of Turks 14, no. 1 (2022): 23–33. http://dx.doi.org/10.46291/zfwt/140102.
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Humans have been waiting for the enlightenment of darkness for a long time. They also tried to be a light to the night when the illumination, that is, the end of the night and the beginning of the day, was not enough. The concepts of night and day have found their place as words in every language and literature. Gece ve gündüz in Turkish, daytime and night in English, Tag und Nacht in German, Den' i noch' (День и ночь) in Russian, leyl and nehâr (ليل نهار ) in Arabic, rûz and şeb (روز و شب) in Persian. The concepts of night and day have started to be processed in Turkish language culture since our first written works. In Kokturk inscriptions, Bilge Kağan's " Öd tengri yaşar kişi oglı kop ölgeli törümiş." That is, “God lives in time, human beings are always descended/created to die.” The limited framework of the concept of time, whose philosophy has been revealed in the sentence, reveals the words tün and kün, that is, night and day. In other words, tün and kün have shown themselves in proverbs, stories, tales, poems, folk songs and many other oral/written genres for centuries day and night. In the Turkish language and culture, night has always found its place first, and the day has been the follower and illuminator of the night. However, this situation may vary in different languages and cultures. Keywords: time, day and night, semantics, concept science
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Laflı, Ergün, Peter Liddel, Alev Çetingöz, and Timothy Bruce Mitford. "New Names, Status and Family Sentiment in Multi-ethnic Cappadocia: Greek Inscriptions from the Museum of Malatya." Tekmeria 17 (July 18, 2023): 173–231. http://dx.doi.org/10.12681/tekmeria.34979.
Full textAbstract:

 
 
 This article offers an edition of 19 Greek inscriptions from the Museum of Malatya (ancient Melitene, Cappadocia), among them 13 previously-unpublished texts including two new metrical inscriptions. With the exception of the one in the Appendix, these texts are funerary, should be dated to the period c. 150-250/300 AD, and take the form of family members dedicating funerary monuments in commemoration of deceased relatives. They offer significant insight into naming habits in this part of inland Asia Minor at the time of the Roman empire, not least in the use of Greek and Roman conventions including double-names and short names; among the inscriptions are several names otherwise not firmly attested in otherwise-published inscriptions (Amate, Anophthenes, Atios, Mazoubine, Taurophilos). A plague or illness is attested in one inscription. The funerary formulae of these inscriptions offer insight into the use of traditional Greek acclamations and also the translation into Greek of the Latin habit of dedicating funerary monuments to the Household Gods. The physical aspects of the stelai, featuring pedimental decorations, acroteria and inscribed texts, and sometimes objets de toilette, echo Greek traditions in commemoration but also constitute a recognisably local style. Aspects of the human bust portraits on a number of the monuments resemble those known elsewhere in inland Asia Minor. The metrical aspect of two of the inscriptions demonstrates a further level of artistry and engagement with a long Greek epitaphic tradition and indicates an aspirational literary ostentation. Overall, they illustrate the mingling of Greek, Roman and other cultures in a region influenced by the presence of the 12th Roman Legion; in particular they enunciate the signi cance of funerary display across the cultural spectrum and demonstrate the power of private funerary monuments to express family ties in Cappadocia at a time of Roman power.
 
 
 
 Summary for Turkish Readers
 Türkçe Özet:Birden Çok Etnik Unsur Barındıran Antik Kappadokia Bölgesinde Yeni İsimler, Mevkiler ve Ailevi Duyarlılık: Malatya Müzesi’nden Antik Yunanca Yazıtlar
 Malatya Arkeoloji Müzesi’ndeki Antik Yunanca yazıtlar, ilgili Müze Müdürlüğü’nün 3 Haziran 2021 tarih ve E-28262782-806.01.03-1429753 sayılı izinleri ile çalışılmış ve bu makale kapsamında yayınlanmıştır. Müze’deki gerekli belgeleme işlemi Dokuz Eylül Üniversitesi’nden Arkeolog Alev Çetingöz tarafından Ağustos 2021 tarihinde gerçekleştirilmiştir.
 Bu makalede toplam 18 adet Yunanca yazıtlı taş eser takdim edilmektedir. Makalede önce, Müze’de teşhirde olan ve daha önce yayını yapılmış Antik Yu- nanca yazıtlı beş adet mezar steli tanıtıldıktan sonra, daha önce yayını yapılmayan 13 adet yazıt tanıtılmıştır. Yazıtların 17 adeti İ.S. 2.-3. yy. arasına, yani Roma Dönemi’ne, biri ise İ.S. 5.-6. yy.’a aittir.
 Makalede tanıtılan eserlerin içeriği sırası ile şöyledir: a. Daha önce yayınları yapılmış yazıtlar: i- Helene tarafından kocası için yaptırılan mezartaşı, ii- Anneleri Na için oğullarının yaptırttıkları mezartaşı, iii- Kyrilla tarafından annesi Priska için yaptırılan mezar yazıtı fragmanı, iv- Proklos tarafından Mikke için yaptırılan mezartaşı, v- Protogenes tarafından karısı Euphratia için yaptırılan mezartaşı ile vi- Mazoubine tarafından kocası Antonius Valens ve annesi Ma için yaptırılan mezartaşı.
 b. Daha önce yayınlanmamış yazıtlar: 1- Aribas tarafından babası ve kız kardeşi Kyrille için yaptırılan mezartaşı, 2- Loukios tarafından karısı Gemella için yaptırılan mezartaşı, 3- Yeraltı tanrılarına adanan mezartaşı, 4- Aouillios (Avillius) tarafından kızkardeşi Amate için yaptırılan mezartaşı, 5- Klaudios Amiantos tarafından karısı Iphigeneia ve kendisi için yaptırılan mezartaşı, 6- Antipas tarafından kız kardeşi Glaphyra için yaptırılan şiir vezinli mezartaşı, 7- Taurophilos tarafından karısı Ame (Nea) için yaptırılan mezartaşı, 8- Kyrillos tarafından annesi Alia Stratoneike için yaptırılan şiir vezinli mezartaşı, 9- Roustikos ve Iasonis tarafından oğulları Roustikos için yaptırılan mezartaşı, 10- Axios tarafından karısı için yaptırılan mezartaşı, 11- Apollonios ve Athenion tarafından Nikias için yaptırılan mezartaşı ile 12- Anakon ve Proklos adları geçen yazıt.
 Makalenin sonunda ise üzerinde Hristiyan azizi Theodoros’un adının geçtiği Erken Bizans Dönemi’ne ait bir taş eser tanıtılmaktadır.
 
 
 
 
 
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Guler, Elif, and Iklim Goksel. "Understanding Turkish Rhetoric in the Intertextuality of Two Seminal Texts: The Orkhon Inscriptions and Atatürk’s Nutuk." Advances in the History of Rhetoric 22, no. 2 (2019): 194–207. http://dx.doi.org/10.1080/15362426.2019.1618057.
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Kaya, Durmuş, and Stephen Mitchell. "The Sanctuary of the God Eurymedon at Tymbriada in Pisidia." Anatolian Studies 35 (December 1985): 39–55. http://dx.doi.org/10.2307/3642870.
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In 1977, during the construction of a tunnel at Aksu, in the İlçe of Eǧridir, a statue of the river god Eurymedon was discovered and brought to İsparta Museum. This proved to have come from a sanctuary situated in front of a cave, known as the Zindan maǧarası, overlooking the river Aksu. The statue has remained unpublished to date, and for permission to make it known here I am grateful to the Museum Director, Mr İlhan Ünlüsay. In 1982 I acted as the Turkish government representative for Dr. Stephen Mitchell's survey at Yalvaç (Pisidian Antioch); he gave me friendly encouragement to write this article. I would like to thank him for providing translations and notes on the inscriptions, and also Dr. Marc Waelkens for sending his observations on the architectural remains at the sanctuary.
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Bekjan, O. "Runic Written Monuments in Kazakhstan." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (2020): 229–45. http://dx.doi.org/10.47526/2020/2664-0686.050.
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Since the middle of the XIX century, ancient inscriptions written on silver bowls, bracelets, and bronze mirrors have been found in large numbers on the territory of Kazakhstan from the surface of the earth and archaeological excavations. Currently, the number of such Turkic runic inscriptions is increasing every year. The first Kazakh scientist who found and tried to reveal their meanings was A. Amanzholov. He named such inscriptions found from Kazakhstan, summarizing them by local values as Irtysh, ili, Syrdarya and Ural. The most valuable was the inscription on the silver bowl, found as a result of archaeological excavations from the Issyk mound. Linguists who came from the Academy of Sciences of the former Soviet Union made a categorical conclusion, without presenting any arguments, that the Issyk inscription is in the Iranian language, and cannot be read in the Turkic languages. But Kazakh researchers, not agreeing with this conclusion, began to read this inscription in the ancient Turkic language. Comparing and analyzing these studies, we published our reading in 1993. After that, until 2009, we updated and supplemented our readings three times. One of the Irtysh inscriptions tells about the danger of vodka and wine for human life. And the second tells about the coolness inside the mountain gorge. In the inscriptions found in the Zhetysu area, special attention was paid to hunting. They describe the sensitivity and extreme caution of the mountain goat. The Talgar inscription speaks of yarn and the spinning profession. In one of the aulieatinsky inscriptions, on the seal is written the phrase «my word», and on a large stone about the immensity of the country of the Karakhanids. And the Syrdarya inscription mentions the greatness of the Syrdarya river.
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Bekjan, O. "Runic Written Monuments in Kazakhstan." Iasaýı ýnıversıtetіnіń habarshysy 4, no. 118 (2020): 229–45. http://dx.doi.org/10.47526/2020/2664-0686.050.
Full textAbstract:
Since the middle of the XIX century, ancient inscriptions written on silver bowls, bracelets, and bronze mirrors have been found in large numbers on the territory of Kazakhstan from the surface of the earth and archaeological excavations. Currently, the number of such Turkic runic inscriptions is increasing every year. The first Kazakh scientist who found and tried to reveal their meanings was A. Amanzholov. He named such inscriptions found from Kazakhstan, summarizing them by local values as Irtysh, ili, Syrdarya and Ural. The most valuable was the inscription on the silver bowl, found as a result of archaeological excavations from the Issyk mound. Linguists who came from the Academy of Sciences of the former Soviet Union made a categorical conclusion, without presenting any arguments, that the Issyk inscription is in the Iranian language, and cannot be read in the Turkic languages. But Kazakh researchers, not agreeing with this conclusion, began to read this inscription in the ancient Turkic language. Comparing and analyzing these studies, we published our reading in 1993. After that, until 2009, we updated and supplemented our readings three times. One of the Irtysh inscriptions tells about the danger of vodka and wine for human life. And the second tells about the coolness inside the mountain gorge. In the inscriptions found in the Zhetysu area, special attention was paid to hunting. They describe the sensitivity and extreme caution of the mountain goat. The Talgar inscription speaks of yarn and the spinning profession. In one of the aulieatinsky inscriptions, on the seal is written the phrase «my word», and on a large stone about the immensity of the country of the Karakhanids. And the Syrdarya inscription mentions the greatness of the Syrdarya river.
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Demir, Sertaç Timur. "Türk Toplumunun Kültürel Belleği Bağlamında Orhun Abideleri’ni Yeniden Düşünmek: Taşın Bedeni ve Belleği / Reconsideration of Orhon Inscriptions in the context of Cultural Memory of Turkish Society: The Body and Memory of Stone." Journal of History Culture and Art Research 6, no. 2 (2017): 422. http://dx.doi.org/10.7596/taksad.v6i2.580.
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<p><strong>Abstract</strong></p><p>This paper aims to deal with the Orhon Inscriptions among the concepts and debates on cultural memory for the purpose of ‘remembering’, ‘adaptation’, ‘updating’ and ‘refunctionalising’ through the television documentary “Time Traveller: Following the Steps of the Turks”. What do the inscriptions tell us about today? What does deducing, analysing and developing a methodology for this provide to the national heritage under the titles of past, identity, belonging and memory? In this article, accordingly, cultural memory questions and suggestions are offered through the Orhon Inscriptions. Documents and documentaries, without doubt, are instruments of interpreting the past and projecting the future. This research is conceptual as well as methodological. In this respect, a minimal “cultural memory glossary” is fictionalised and thus a sort of conceptual ground is generated. </p><p><strong>Öz</strong></p><p>Bu çalışma, “Zaman Yolcusu Türklerin İzinde” televizyon belgeselinden hareketle kültürel bellek kavram ve tartışmaları arasında Orhun Abideleri’ni ‘hatırlama’, ‘uyarlama’, ‘güncelleme’ ve ‘kullanılır kılma’ amacıyla ele almayı hedeflemektedir. Bu abideler bugüne dair ne söylemektedir? Bunu çıkarımlamaya çalışmak, analiz etmek ve daha önemlisi bunun için bir metodoloji geliştirmek mazi, kimlik, aidiyet ve bellek gibi kültürel çalışmaların en önemli başlıkları adına millet mirasına ne sağlar? Bu makale, Orhun Abideleri üzerinden kültürel bellek önermeleri ve önerileri sunmaktadır. Belgeler ve belgeseller, hiç şüphesiz, geçmişi yorumlamanın ve geleceği öngörmenin en kritik enstrümanlarından biridir. Bu arayış içeriksel olduğu kadar metodolojiktir de. Bu eksende makalede, minimal bir “kültürel bellek terimler dizini” kurgulanmaya çalışılmış ve böylece benzer çalışmalar için bir tür kavramsal zemin oluşturulmuştur. </p>
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Kançal-Ferrari, Nicole, and Leylya S. Seitkhalilova. "An Italian Renaissance Gate for the Khan: Visual Culture in Early Modern Crimea." Crimean Historical Review, no. 1 (June 2021): 138–53. http://dx.doi.org/10.22378/kio.2021.1.138-153.
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The article is a translation from English of the scientific work of the Turkish historian Nikole Kançal Ferrari: “An Italian Renaissance Gate for the Khan: Visual culture in Early Modern Crimea”. The article deals with the issue of foundation and identification of the author of the Iron Door (Demir Kapu) project in Backchisarai. The article also considers the question of the original location and date of installation of the project. This is rather difficult task due to the intensive restoration works and replacement of many decayed decorative components of the portal. The accurate analysis of the original appearance of the monument is almost impossible. In this regard, the analysis and research of the other sources is carried out except for the gates of the Topkapi Palace in Istanbul and the surviving inscriptions of the Crimean Khanate.
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Dyczek, Piotr. "Terra Incognita: Results of Polish excavations in Albania and Montenegro." Studia Europaea Gnesnensia, no. 16 (December 15, 2017): 351–69. http://dx.doi.org/10.14746/seg.2017.16.17.
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One of the most important issues in Illyrian archeology today concerns the origins of Illyrian cities. The excavations at Rhizon have provided new data on the subject where many elements of the ancient urban architecture have been recorded. First, the monumental defense walls so called – Cyclopean wall. The lower town was divided into districts, but it was not an orthogonal plan. The architecture of the houses in generally Hellenistic in nature, but always a variation on the standard model in use each of the six insulae. Despite the limited size of the excavation compared to the overall size of the town, three separate bathrooms with terracotta baths have been unearthed, including a bathtub for children. In considering the urban structure of Rhizon the archaeologists had to come to grips with the question of the ruling authority and its architectural emanation. In terms of the functioning of royal authority in Illyria, the discovery of a palatial complex in Rhizon has added immensely to our knowledge. The older complex, included a megaron-type hall with a central hearth, storerooms and large courtyard The area was rebuilt after the event. The rubble was leveled, the storerooms reconstructed. The old megaron was turned into a kitchen and/or banquet hall attached to the new palace, which was built in part in the old courtyard. Part of the courtyard now served as a roadleading along the new palace facade. The younger palace was raised of neatly dressed ashlar blocks of limestone joined by the Greek technique of anathyrosis.
 Excavation in the other capital of Illyria, Scoder, open the way to interesting considerations in reference to the above. One of the most interesting discoveries was made during an investigation of a cistern constructed in Venetian times and rebuilt by the Turks. Two inscriptions, one whole and the other fragmentary, were immured into the central pillar supporting the roof of the cistern. Three inscriptions were preserved on one of these two blocks. On the one ofthe Latin text, Scoder is mentioned as a Roman colony. In late Roman times Scoder was the capital of the Praevalis province. The wall, excavated by us, surrounding the lower town dates to this period. One of the mysteries of Scoder was a bulwark below the north wall of the fortifications The present investigations have identified the wall as a defensive structure raised by the Venetians during the Turkish siege of 1478/1479. Three other interesting discoveries concern the 17th and 18th centuries. A set of almost 30 glass aryballoi were found in the ruins of one of the Turkish houses. Another hoard, found this time in a water sewer which is always interesting to the archaeologist, contained a small bag of silver coins struck in Dubrovnik in the early 17th century as well as a series of majolica vessels covered with a colored glaze and even some imported Chinese porcelain. An apothecary's shop in the lower town yielded the remains of scales, vessels and a well preserved small tin pyxis The inscription on its cover identifies its content as „thyriaca”, an antidote known to English apothecaries as Venice treacle.
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Repola, L., M. Marazzi, and S. Tilia. "CONSTRUCTING AND REPRESENTING: A NEW PROJECT FOR 3D SURVEYING OF YAZILIKAYA - HATTUŠA." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-5/W1 (May 16, 2017): 395–402. http://dx.doi.org/10.5194/isprs-archives-xlii-5-w1-395-2017.
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Within the cooperation project between the University Suor Orsola Benincasa of Naples and the archaeological mission in Hattuša of the German Archaeological Institute of Istanbul, directed by Andreas Schachner, in agreement with the Turkish Ministry of Culture and Tourism, the workgroup of the University of Naples, has carried out, in September 2015, a first survey campaign of the whole rocky site of Yazılıkaya. <br><br> The experimentation has been finalized at constructing a global 3D territorial and monumental model of the site, capable that is, through the application of differing scanning procedures, according to the different components (topography, rocky complex, the cultural spaces therein, complex of sculptural reliefs, inscriptions accompanying the divine representations), of virtually reproducing in detail, for safegaurd, exhibition and study purposes (in particular from an epigraphical and historic-artistic point of view) all the aspects characterizing the artefact and not completely visible to the naked eye today.
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Dandeyevich Bekzhan, Orynbay. "Written monuments from Irtysh and Zhetysu from Kazakhstan." SCIENTIFIC WORK 60, no. 11 (2020): 65–68. http://dx.doi.org/10.36719/2663-4619/60/65-68.
Full textAbstract:
From the middle of the XIX century, on the territory of Kazakhstan, from the surface of the earth and archaeological excavations, ancient inscriptions written in silver bowls, bracelets, bronze mirrors in large numbers began to be found. Currently, the number of such Turkic runic inscriptions is increasing every year. The first of Kazakhstan scientists who found and tried to reveal their meanings was A.Amanzholov. He named such inscriptions found from Kazakhstan, summarizing them according to local values, such as the Irtysh, Ili, Syrdarya and Ural. One of the Irtysh inscriptions tells about the dangers of vodka and wine for human life. And the second tells about the coolness inside the mountain gorge. In the inscriptions found from the Zhetysu region, attention was paid to hunting. They describe the sensitivity and highest caution of a mountain goat. On the Talgar inscription the words are written about yarn and spinning profession. In one of the Aulie-Ata inscriptions, the phrase “my word” is written on the seal, and on a large stone about the enormity of the country of Karakhanids. And in the Syrdarya inscription the greatness of the Syr Darya river is mentioned. Key words: Issyk letter, Irtysh, ancient inscriptions, seal, jug cover
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Аззаяа, Бадам, Төмөр-Очир Идэрхангай та Батдэлгэр Амгаланбат. "Ногоон уулын бичээс". Mongolian Journal Anthropology, Archaeology and Ethnology 12, № 1 (2023): 103–7. http://dx.doi.org/10.22353/mjaae.2023120110.
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Every year, in Mongolia, new runic inscriptions are discovered, and according to the latest data, a total of 193 monuments from 108 places have been documented. Only in 2023 were five new inscriptions found, which is a significant accomplishment for epigraphic research. This article will provide information on the II and III inscriptions found in 2023 as well as the first reading interpretations of the Nogoon Uul I inscription found in 2022. Located on the borders of Bor-Öndör and Darkhan soum in Khentii province, Nogoon Uul is site to a monument written in the old Turkic alphabet that was discovered in 2022 by a research team led by Assoc. Prof. Dr. Iderkhangai Tömör- Ochir. Based on the information provided by this team, during the examination of the inscription in 2023, two new inscriptions that had not been previously reported from this area were discovered by our project team. Acknowledgement: The research has received funding from the National University of Mongolia under grant agreement P2022-4373 and PROF. 2023-2737.
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HAO, CHEN. "On the Authorship of the Old Turkic Inscriptions." Journal of the Royal Asiatic Society 30, no. 4 (2020): 707–19. http://dx.doi.org/10.1017/s1356186320000164.
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AbstractThis article focuses on the authorship of the Kül Tégin and Bilge Kağan inscriptions and manages to reveal the different layers of the text. Through a careful analysis of the Old Turkic inscriptions and the relative Chinese accounts concerning the Türk royal lineage after Bilge Kağan, it concludes that the text on the south side of the Kül Tégin Inscription and the north side of the Bilge Kağan Inscription were narrated by the younger son of Bilge Kağan, Teŋri Teg Teŋride Bolmış Türk Bilge Kağan, in Kaiyuan XXVIII (ca. 740). In that year his elder brother (Teŋri Teg Teŋri Yaratmış Türk Bilge Kağan) passed away, so the Chinese emperor sent envoys to ‘appoint’ him as the new Türk kağan. He took the opportunity of the visit of Chinese delegates led by Li Zhi to ask the Chinese craftsmen to inscribe his words onto his father's memorial. The same text was also inscribed onto the blank side of his uncle's memorial, while inserting a quotation of his father's words.
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Pellò, Stefano. "Shiraz on the Adriatic." Iran and the Caucasus 28, no. 1 (2024): 42–60. http://dx.doi.org/10.1163/1573384x-02801004.
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Abstract This paper deals with three different but interconnected cases of placement, displacement and relocation of Persian literary culture in the Eastern Mediterranean sphere: the reception of a line by Ḥāfiẓ in 1920s Cairo, as represented in a novel by Najīb Maḥfūẓ; a Modern Greek adverb, φαρσί, expressing multilingual fluency and its probable Ottoman roots; a Veneto-Balkanic net of circulation of Persian textual and linguistic heritage, focusing especially on Mostar. As the intertwined case-studies touched upon in this essay clearly show, only deep philological excavations in little-studied local microhistories can properly unearth the still obscure early modern ecology of Persian “between the Adriatic and the Nile”. By taking a multilingual approach (in which Persian, Arabic, Turkish, Bosnian, Venetian and Italian are read as a cultural continuum), and looking at the ubiquity of the prestige of Persian against the background of a “significant geography” made of both physical and linguistic spaces we throw a new light—taking a step beyond the sometimes over-used notion of the “Persianate”—on the dynamics of inscriptions of Persian in the early modern Mediterranean and Southern European realities.
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Gürsel, Yaman. "Keeping up with the Times: The Transformation of the Publicity Regime with New Movable Property Security Rights and Developments in Blockchain Technology." European Property Law Journal 9, no. 2-3 (2020): 73–132. http://dx.doi.org/10.1515/eplj-2020-0004.
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AbstractFor a long time, the publicity regime over movable property has been associated with possession. Many modern legal systems still operate on Roman law principles concerning the validity of transactions: Whoever is in possession of a movable asset generates the legal presumption that he or she rightfully owns that asset. Immovable assets on the other hand are tied to a different concept due to the value and meaning ascribed to them. Whereas possession signals who has which rights to claim against whom, inscriptions made in a public registry (such as a land registry) determine the fate of immovable property. Over time, reforms in the law on secured transactions have resulted in a less strict approach adopted in executing transaction relating to movable property to enable the establishment of limited rights in rem and their implementation. Regardless, most civil law jurisdictions still deem the transfer of possession as compulsory for a valid right of pledge over movable property. This article elaborates on the most significant changes to the field of property law and why certain countries may reconsider their traditional approach, especially since yet another wave of change is coming in the form of Blockchain registries. Although certain countries’ legal systems are bound to the old-fashioned principle dating back to Germanic and Roman laws, many others like the Belgian, French and Turkish systems have modernized their publicity regime applied on movable assets and have a special registry, whether regional or nationwide, for transactions related to movables. While providing a few examples from common law countries, this article is an in-depth, comparative analysis into the current condition of Swiss law on this matter and the modifications implemented under French and Turkish law. In the last section, the article reviews the imminent interaction between the publicity regime of immovables and blockchain technology.
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Smyrnov, I., and O. Lyubitseva. "DEVELOPMENT OF KAMIANETS IN PODILIA AS A COMPLEX TOURIST DESTINATION: RESOURCES OF CULTURAL-COGNITIVE, NATIONAL-PATRIOTIC, MYSTICAL AND MEMORIAL TOURISM." Bulletin of Taras Shevchenko National University of Kyiv. Geography, no. 80-81 (2021): 47–54. http://dx.doi.org/10.17721/1728-2721.2021.80-81.8.
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The peculiarities of the resource base for the complex development of tourism in Kamianets-Podilskyi, in particular the cultural-cognitive, national-patriotic, mystical and memorial types of tourism are revealed. Resources of cultural, cognitive and mystical tourism are considered on the example of images of Coats of arms and Latin inscriptions on ancient buildings of the city-fortress. Tourist resources during the subordination of Podillya to the authorities of other states were emphasized: “Lithuanian” Kamianets, “Polish” Kamianets, “Turkish” Kamianets, “Armenian” Kamianets, “Jewish” Kamianets. The Polish-Lithuanian period of the city’s existence has left behind numerous Coats of arms and inscriptions in Latin on fortifications, including “autographs” of two Polish kings – Stefan Batory (1585 A. D.) and Stanislaw August Poniatowski (1785 A. D.), which are extremely valuable historical and tourist attractions, in particular for the development of mystical tourism. The resources of national and patriotic tourism are related to the capital status of the city of Kamianets-Podilskyi during the UPR in 1919–1920. As for the resources of memorial tourism, they are related to the Holocaust of the Jewish population in Ukraine during World War II. Ten places of the most massive executions of Jews in Ukraine by the Nazi occupation authorities during World War II have been identified and described in the corresponding table. Crimes in Kyiv (Babyn Yar – almost 34 thousand people) and in Odessa (25 thousand people) have had the largest number of victims. The third-largest number of victims was the Kamyanets-Podilsky Massacre (23,000 people), but it was the first chronological case of the Nazi massacre of Jewish population in Ukraine. The peculiarities of the mass extermination of the Jewish population in Kamianets-Podilskyi, where a ghetto was created not only for the local Jewish population, but also for deported Jews from Hungary, are highlighted. Three “waves” of memorialization of Holocaust memorial sites in Kamianets-Podilskyi have been identified, the main monuments of the Holocaust have been described, and directions for its further memorialization and using in tourism have been proposed.
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Harrison, R. M. "Amorium Excavations 1991: The Fourth Preliminary Report." Anatolian Studies 42 (December 1992): 207–22. http://dx.doi.org/10.2307/3642958.
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This was the fourth season of excavation at Amorium in east Phrygia, and the team worked for four weeks, from 28th July 1991. Archaeological aims this year comprised the continued excavation of the Byzantine Church in the Lower Town, and more detailed study of the small finds, notably the pottery, glass, and inscriptions. Additional aims included the establishment of an official excavation-house (which is necessary by Turkish Law) in the village of Hisarköy, and the construction of a permanent storage depot there. The village of Hisarköy now consists of only about twenty mud-brick houses and two stone buildings, i.e., the cami and the school (which closed in summer 1991). This village was said to have been created in 1892, with about 32 houses, and its recent decline is linked particularly with the attraction felt by the inhabitants to the nearby town of Emirdaǧ. The local harvest takes place in July, releasing a large body of manpower for our excavation's needs in late July and August, as the villagers' families (who work in Eskişehir, Afyon and further afield) come home for their “vacation”. The declining local population does, however, mean that it is easier to find accommodation for the excavation team.
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Laflı, Ergün, and Jean-Claude Cheynet. "Late Byzantine sigillographic evidence from Cappadocia: lead seals from Kırşehir with a unique overstruck example." Byzantinische Zeitschrift 115, no. 1 (2022): 193–210. http://dx.doi.org/10.1515/bz-2022-0008.
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Abstract This short essay presents four 11th century A.D. Byzantine lead seals, all of which are stored in the local museum of Kırşehir, in ancient Cappadocia, which is located today in southeastern part of central Turkey. The Museum of Kırşehir owns a minor collection of at least 13 Byzantine lead seals and a selection of four unpublished seals is being presented, which were sold to the museum by local antique dealers from the Turkish provinces of Kırşehir and Aksaray. All of the seals are dated to the late 10th and early or mid-11th centuries A.D. No. 1 is an overstruck seal with a parallel piece which is a very unique specimen and raises some sigillographic and prosopographic questions. The three other seals are discussed with a focus to Byzantine dignitaries and their offices during the 11th century A.D. The descriptive discussion at the beginning briefly touches upon a some geographical and historical issues related to Kırşehir and its museum. This small collection of seals provides important evidence regarding the seal owners and the administration of the themes of Cappadocia and Charsianon on the eastern border of the Byzantine Empire. The paper offers a substantive analysis of the material, with a discussion and resolution of the sigillographic inscriptions and imagery.
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Mikheev, Savva Mikhaylovich. "Are there any Glagolitic letters in two inscriptions from Bosnia and Herzegovina and on stones from Bregalnica valley?" Studia Slavica et Balcanica Petropolitana, no. 2 (30) (2021): 105–15. http://dx.doi.org/10.21638/spbu19.2021.207.
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Two inscriptions from Bosnia and Herzegovina (from the vicinities of Livno and Ljubuški) and a group of graffiti from the Bregalnica river basin in the eastern part of North Macedonia are examined in this paper. It has been suggested by previous scholars that all of these inscriptions contain Glagolitic letters. The first part of the paper offers grammatical analysis and a new translation of the inscription on the tomb of a priest named Těhodrag. The tomb was unearthed in 2003 around Livno, 50 km northeast of Split. In the second section the author examines the graphics of the donor inscription on the Humac tablet from the vicinity of Ljubuški, 30 km southwest of Mostar, and proposes a revised reading of the text. The third part offers an interpretation of enigmatic signs on stones from the Bregalnica river basin, northeast of Štip. The author comes to the conclusion that none of the examined epigraphic sources contain Glagolitic letters. Both inscriptions from Bosnia and Herzegovina are in Cyrillic with some letters written in mirror image. The letter «есть» is turned 180 degrees in both graffiti, and there is one mirror «вѣдѣ» and two mirror «нашь» at the end of the inscription on the Humac tablet. The abundance of mirror-image letters probably stems from the unique shape of the Humac inscription itself: its tiered lines go around the fours sides of the tablet, forming something like a squared spiral. As for the supposedly «Glagolitic» signs on stones from the Bregalnica river basin, closer study reveals that they are tamgas, most likely carved by bearers of the Turkic cultural tradition, the Bulgars.
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Mustafayeva, A. A. "Ежелгі түркі жазба ескерткіштеріндегі бірқатар діни тұжырымдарының іске асуы". BULLETIN of the L.N. Gumilyov Eurasian National University.Political Science. Regional Studies. Oriental Studies. Turkology Series. 139, № 2 (2022): 202–11. http://dx.doi.org/10.32523/2616-6887/2022-139-2-202-211.
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The Ancient and medieval Turkic monuments affecting language, history, religion, mentality, and other key issues of the Turkic peoples have great importance in the Turkic studies. The samples of the ancient Turkic heritage engraved on the stone represents a whole treasure that 210 has not yet been fully explored. In addition to the historical and archaeological value of these stones, there is no doubt that they can provide information about the spiritual culture of the Turkic peoples of that time, including their way of life, customs, and religious beliefs. The article considers several religious concepts that existed in the ancient Turkic society. They are an integral part of its religious beliefs. Compared to the medieval written monuments, ancient Turkic inscriptions are based on the "eternal stones" of the Turkic kagans. The main purpose of writing on stones is to pass on from generation to generation and preserve this message addressed to the Turkic peoples. However, the cracks that appeared on the sites led researchers to different conclusions, and also contributed to the formation of several versions of the translations. When studying the ancient Turkic monuments in Kazakh Turkology, first of all, the article considers the small and large inscriptions in honor of Kultegin, as well as the inscription in honor of Tonyukuk. The significance of the religion is described in the first lines of the two inscriptions of Kultegin, where the kagan begins with the name of the Creator “Tengri like and Tengri born” and “When the blue sky is above” (in the meaning Tengri). It should be noted that the word “Tengri”, which is also found in the medieval Turkic sources, goes back precisely to the ancient Turkic writings. The study examines concepts such as Tengri, Umai, eternity, death, and the nature of humanity
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Davidian, Vazken Khatchig. "Out of Sight, Out of Mind: In Search of the Missing Armenians of Turkish/Ottoman Art Historiography with a Decolonizing Eye." International Journal of Middle East Studies 54, no. 3 (2022): 576–82. http://dx.doi.org/10.1017/s0020743822000745.
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One late morning in June 2019 I sought refuge from the blazing sun within the magnificent structure of the 10th-century Church of the Holy Mother of God, better known as the cathedral of the medieval Armenian capital of Ani.1 The cathedral, the masterpiece of the celebrated architect Trdat, is located inside the walled city, today a sprawling site of ruins perched at the extreme edge of the modern Republic of Turkey on its still-closed border with neighboring Armenia. Despite having lost its dome to the ravages of time and to earthquakes, its edifice still stands monumental, with exterior and interior walls marked with hundreds of crosses and inscriptions in the distinct Armenian script, a history carved in stone. In its shade, I had stumbled into a group of two dozen Turkish tourists, who, visibly in awe of their surroundings, were attentively listening to their guide attribute the building to, and praise the splendors of, Seljuk architecture. The surreal experience took me right back to the travel writer Jeremy Seal's recollections of his visit, some twenty-five years prior, to the then-ruined (now renovated) Church of the Holy Cross on the island of Aghtamar (renamed Akdamar) near Van. Perplexed at the structure being described as Seljuk, Seal had confronted his companion-guide as to why the Seljuks, of Muslim faith, would have built themselves a church in that place, centuries before their arrival to the region. He recognized having been “taught a lesson in forgetting,” on how to airbrush “the awkward realities enshrined in this building.” “How had it come to this,” Seal wondered, “that decent Turks . . . could refashion the evidence of bricks and mortar so that their absolving view of national history might prevail?”2
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Adak, Mustafa. "G. H. R. Horsley: The Greek and Latin Inscriptions in the Burdur Archaeological Museum with contributions by R. A. Kearsley. Turkish translations by N. Alpey." Gnomon 86, no. 5 (2014): 434–39. http://dx.doi.org/10.17104/0017-1417_2014_5_434.
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Sadofeev, Dmitry V. "“Kizhe”: on the name of the Madrasah’s Founder in Staryi Krym." Golden Horde Review 10, no. 2 (2022): 414–25. http://dx.doi.org/10.22378/2313-6197.2022-10-2.414-425.
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Objective: to compare preserved epigraphic monuments from Staryi Krym with the “Travel book” by Evliya Çelebi and clarify the name of the founder of the madrasah. Research materials: The article is based on the study of the “Travel Book” by Evliya Çelebi published in the Ottoman language in 1928, particularly his visit to Staryi Krym; translation of the “Travel Book” into Russian by E.V. Bakharevsky; modern transliteration into Latin by a group of researchers in Turkey; Russian publications of epigraphic monuments of Staryi Krym starting from the mid-nineteenth century and up to the present. These materials have been compared with the tombstone and inscription above the entrance to the so-called “Uzbek Mosque”. The manuscript “Muizz al-ansab” and various dictionaries from the Turkic languages were used as additional materials. Results and novelty of the research: A comparison of previously published sources and researches helped to consider various options for reading the name, acceptable for the thirteenth-fourteenth centuries, and the drawing of the inscription of the tombstone confirmed that O. Akchokrakly’s reading of the name was correct. In addition, on the basis of the new material, it has been confirmed that the Ottoman traveler Evliya Çelebi during his journeys wrote down the inscriptions he saw with minor errors and that these inscriptions can be considered trustworthy, with some caution. According to the inscription on the tombstone found in 1925, the name of the founder of the madrasah should be read as Ilchi Khatun.
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Саранболор, Эрдэмбилэг, та Гончиг Батболд. "Өвөрхангай аймгийн нутгаас шинээр илэрсэн хоёр бичээс, тамга". Mongolian Journal of Anthropology, Archaeology and Ethnology 13, № 1 (2024): 116–22. http://dx.doi.org/10.22353/mjaae.20241301010.
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In this article, we present the first reading of two newly discovered small runic inscriptions and the study of related stamps found in Kharkhorin soum, Tsagaan Goliin Baga Khürkhree and Bat-Ölzii soum, KhÜrmen Mukhar located in ÖvÖrkhangaii province. The main source material for our study was found in a place with numerous other rock paintings and stamps. These two inscriptions and stamps were discovered during the process of recording and documenting the rock paintings in KhÜrmen Mukhar and Baga Khürkhree in ÖvÖrkhangai Province. However, the researchers referred to the runic inscriptions as stamps and included them in the stamp register. The runes were the state script of the ancient Turkic and Uyghur states. Sometimes a single letter of the runic alphabet can have its own meaning. In addition to being an expressive word, it also sometimes serves as a tribal seal. We present our suggestions and predictions based on the photos we received. It is not certain that the inscriptions and engraved stamps belong to the same year, but judging from the distribution of the stamps, they usually occur with runic inscriptions. The fact that they belong to the same era as the inscriptions and stamps we are referring to shows the possibility. It is important to determine the scope of the related seal by reading the inscription. It is believed that this will be helpful for future research related to the topic
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Bekzhan, O. "The Word of the Genius Turkic Sage Kutluk." Turkology 4, no. 102 (2020): 9–31. http://dx.doi.org/10.47526/2020/2664-3162.001.
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The Tonyukuk inscription is located 60 km east of the capital of Mongolia Ulaanbaatar, near the Tula River. The written monument was first found in 1897 by E.N. Klements and introduced into scientific circulation. The first print was made and photographed in 1898. In the same year V.V. Radlov read and made a transcription and translation of the inscription. In 1951 S.E. Malov supplemented the work of V.V. Radlov in Russian and included the text in the collection of runic inscriptions. G. Aydarov conducted a study in the Kazakh language and published a book. We read this sign in this inscription as YN, and according to this sign the name of the chief vizier was read as Toynukuk. The first researchers suggested that this sign was a kind of sound N. Therefore, the name of the chief vizier Elteris Kagan was read as Tonyukuk in Russian and Toynukuk in Kazakh. There were many unsolved mysteries in the written monument. Because the former researchers tried to solve the problem as best they could, according to their levels of knowledge. In the article, for the first time, many new words were read, written in complex graphemes and signs of continuous consonants, which are pronounced as YR, RK. The words 'UYRILIU and URKY' were designated by these signs. It also turned out that Tonyukuk's name is KUTLUK, and the correct reading of the title of the post was previously Shad - SHATDUK.