Syntactic and Semantic Aspects of Postpositions in Old Anatolian Turkish

Fikret TURAN 297

SYNTACTIC AND SEMANTIC ASPECTS OF POSTPOSITIONS IN OLD ANATOLIAN TURKISH

INTRODUCTION P ostpositions are certain lexical items that functionally establish semantic relationships between the noun and other elements of the sentence by following nouns and nominal units. In this respect postpositions in Turkic languages are the counterparts of the prepositions in other languages. Being an intermediary between the major elements of the sentence, postpositions present an important syntactic unit because they help making the sentence to be a meaningful combination of words. Old Anatolian Turkish shows a rich and curious class of postpositions which are essential for the understanding of overall syntax of pre-Ottoman Anatolian Turkish and its successor dialects such as Ottoman Turkish, modern Turkey Turkish and Azerbaijan Turkish. Therefore, in this study, for the purpose of showing and explaining the morpho-syntactic structure and functions of the postpositions in Old Anatolian Turkish, I analyze selected prose and poetry works written roughly between thirtheenth and fifteenth centuries in and around Anatolia. In Old Anatolian Turkish certain postpositions may require certain cases of the noun that they follow and establish postpositional phrases. They require case suffixes especially when they are used with pronouns. For instance, the postposition gibi (as, like) requires genitive case when it creates a postpositional phrase with a pronoun. In this case, it becomes bunuñ gibi (like this), anuñ gibi (like that), etc. However, this postposition requires no case suffixes from a noun∞: Agaç gibi (like a tree), etc1.

1 In Old Turkic, certain postpositions required the accusative case instead of the genitive when they were used together with pronouns as in munı teg (like this), anı içün (for that reason), sizni birle (with you), etc. However, in Old Anatolian Turkish as well as Modern Oghuz dialects these postpositions require the genitive in the given positions∞:

Dr. Fikret Turan is an assistant professor teaching Turkish language and literature at East- ern Mediterranean University.

Turcica, 30, 1998, pp. 297-308 298 FIKRET TURAN

Postpositions in Old Anatolian Turkish are mainly of Turkic origin except for the Arabic qadar (as, as much as) and gayrı (except for). Although these last two postpositions are rarely encountered in Old Anatolian Turkish texts, they were used more often later in Ottoman Turkish. In a sentence, postpositional phrases may explain nouns, adjectives, adverbs or verbs in terms of time, place, direction, manner, quantity, cause, purpose, result, similarity and instrumentality. In this respect, postpositions function like case suffixes and adverbs in the sentence. Postpositions by themselves have no meaning, and their syntactic value derives from the phrase that they make together with other nominal units2. However, there are certain adverbs that govern case suffixes in certain contexts and function as postpositions such as qar≥u (front), öte (beyond), üzer/üzeri (on, over), etc. Morpho-syntactic structures and semantic values of the postpostions in Old Anatolian Turkish are as fol- lows∞:

POSTPOSITIONS GOVERNING THE NOMINATIVE OF NOUNS, AND GENITIVE OF PRONOUNS

a. gibi rarely bigi∞: The form bigi is derived from gibi as a result of a metathesis between the consonants /g/ and /b/ 3. The form bigi has a very restricted usage. Both gibi and bigi denote similarities or likeness meaning “∞like∞”, “∞as∞”, and after finite verbs “∞as if∞”∞: Eyitdi uÒlu ‘âqil gi≥i benüm qatumda ≥unuñ gibi geleci nite söyledi dédi, “∞tâ Ìaddi oglan- cuqlar anuñ gibi Òarîh yalan söylemeye∞” dédi. QN (28b-5) He said “∞how did [this] smart and reasonable person say words like that. In a way even children would not tell lies as open as he does.∞” Ya‘nî geleci incü dizer gibi söylemek gerek kim la†îf ve tam ola. QN (27a-11) In other words one should say words in a way of stringing pearls so that they become elegant and complete. Mugaylân agacı gibi gölgesi var yémi≥i yoq. QN (13b-1) Like the Egyptian thorn it has shadow but it does not have fruit.DaÌı niçe bunuñ gibi eyü adlar qazandılar. QN (14a-1) And they earned many good names like this. Biz daÌı qaçar gibi olavuz. MN

See A. von GABAIN, Alttürkische Grammatik, 2nd ed., Leipzig∞: 1950, pp. 135-143∞; Muharrem ERGIN, Türk Dil Bilgisi, Istanbul∞: 1958. pp. 350-351. 2 The question of postpositions and postpositional phrases in Turkish has been exten- sively debated in a series of articles by Turkish linguists since the 1960s. The main question was on whether or not the certain postpositional phrases could be considered adverbial phrases because of their semantic values. See especially, Baki AKGÜL, “∞Edat Tümleçleri,∞” in Dilbilgisi Sorunları II, TDK Yay. 1972, pp. 158-162, Tahir Nejat GEN- CAN, “∞Edat Tümleçleri,∞” in op. cit., pp. 167-173∞; Kemal DEMIRAY, “∞Edat Tümleçleri Konusunda Dogan Dü≥ünceler,∞” in op. cit., pp. 174-177. 3 About the etymology of ∞gibi∞ and its versions used in Turkish dialects, see M. ERGIN, ibid., p. 371. SYNTACTIC AND SEMANTIC ASPECTS IN OLD ANATOLIAN TURKISH 299

(50b-14) We will be seen as if we are running. Anuñ bigi geleci i≥ide. MN (59a-3) He will hear words like that. Ocaguña bunuñ gibi ‘avrat gelmesün. DQ (9-3) May your house never have a woman as her. [lit. May a woman like her not come to your hearth.]

b. içün∞: This postposition denotes aim, cause and purpose meaning “∞for∞”, “∞for the purpose of∞”, “∞in order to“∞∞: Sözüñ Ìaqq içün olsun, garez ve ri≥vet içün olmasun. MN (34b-5) Words should be said for the purpose of truth, not for the purpose of a hidden goal or bribe. Meliklere yaqınlıq istemegüñ fâyidesi derece yüksekligi-çün olur ve dôstlara eylük eylemek ve dü≥mânları qahr eylemek içün olur. KD (26a-6) The benefit of wishing to be close to kings is that one may get higher ranks, may give his friends favors and destroy his enemies. Éy ana her ne kim dédüñse benüm dınçlıgum ve râÌatlugum içün dérsün. MN (34a-12) O mother, everything that you said all was in purpose of my well-being and my comfort. Qanqı ≥u kim i≥e dutılmı≥ olsa âbdest içün ya qurbet içün ya farîza dü≥megine ol Òuya müsta‘mel dérler. G (6b-10) The water that has been used for ablutions or bodily cleaning [which is] necessary according to the religious rules is called “∞mustamel∞” (the used thing). Sen da ı mîrâÒ almag-içün atañuñ anañuñ ölümin dilemegil. QN (12b-2) You also should not wish your father and mother die in order to get inheritance. The suffixed form of this postposition is +(y)çün∞: Eger diler iseñ kim alâyıq senüñ-çün eyü söyleyeler evvel sen Ìalâyıq Ìaqqında eyü söyle. QN (33a-12) If you wish people to say good words about you [then] first you say good words about people. Eger pâÂi≥âh kimseye ‘uqûbet éderse ra‘iyyet edeblemek-çün ve ≥erî‘at cârî olmaq-çün éde, gendü hevesi ve ı≥mı gâlib oldugı-çün étmeye. MN (38b-9) If a king would punish some- one he should punish him in order to give a lesson to people or to imple- ment laws, he should not punish him because his desire and anger pre- vails. ≤unlar kim Îaqq yolından azdılar taÌqîq anlaruñ-çün qatı ‘azab vardur qıyâmet gününi unutduqları-y-çün. QV (11a-3) There will be harsh punishments for those who have gone astray from the path of God and because of forgetting the day of judgment. This postposition together with participles creates an adverbial clause of cause in complex sentences∞: Bir qaç gün Tañrı ta‘âlâ mühlet vérdügi-çün ‘afvoldı geçdi Òanur. QN (11a-4) He thinks that because God gave him several days as grace period, he was forgiven and [therefore] it was over.

c. birle∞: This postposition denotes instrumentality, association and togetherness similar to the postposition ile, meaning “∞with∞”, “∞by∞”, “∞by means of∞”∞: Eger ol yér Òuyı yagmurdan içer olsa ya arq Òuyı birle içer olsa, ol daÌıldan onda bir vâcib olur. G (63b-7) It is necessary to give tithe if that land was watered by rain or by water from an irrigation canal. Anuñ birle qamu ‘avratlar olsa… G (36b) If he is with all [those] 300 FIKRET TURAN

women… Pes gögercin †ogru göñül ve tevekkül birle havâya pervâz urdı. MN (36a-13) Then the pigeon flew up with a pure hearth and trust in God.

d. ile rarely ilen∞: This one is the most widely used postposition in Old Anatolian Turkish. It denotes instrumentality, association and manner meaning “∞with∞”, “∞by∞”, “∞by means of∞”, “∞on∞”, “∞by the way of∞”4∞: Dirligüm anuñ ileyidi. QN (18a-11) My livelihood was by means of that. Gâh yigitler ile otur Âevq eyle, gâh pîrler ile otur ögüt naÒîhat al. QN (37a-2, 3) Sometimes sit with young people and have pleasure, sometimes sit with old people and get advice. Sizüñ Ìimâyetüñüz ile ve sizüñ heybetüñüz ile yırtıcılar ≥errinden fârig yürürüz. MN (30a-10) We continue our lives without the harm of the wild animals because of your protection and your power. Élçi olan gi≥i kerem ile lü†f ile söyler. QE (103a-2) An ambassador speaks generously and elegantly. Ol Òanemler dürr ü cevâhir ile muraÒÒa‘ idi. QE (36a-9) Those idols were engraved with pearls and jewels. Qırq yigit ilen yiyüp içüp otururlar idi. DQ (90-2) He was sitting together with forty warriors eating and drinking. The word-final voiceless consonant /q/ may change into the voiced /g/ when it precedes the postposition ile. In this case ile becomes attached to the root or the base of the noun∞: Bir agaççug-ile ol arayı dürtdi. MN (22b-10) He prodded that place with a stick. The suffixed form of this postposition is +la/le, +yla/yle∞: fi‘liyle G (114b-8) By his action, gündüzle G (21a-7) On the day time, dünle G (21a-7) At nigh, gi≥iyle G (157a-8) With a person, etc. Pes imdi vâcib oldı Qur’an hükmile agırlamaq atayı anayı egerçi kâfir ise daqı.QN (11b-12) Now it is necessary by the words of Qur'an that one has to respect his parents even if they are unbelievers.

e. üzere/üzre∞: This is originally an adverb, but acts as a postposition in certain contexts meaning “∞on∞”, “∞in∞”, “∞upon∞”, “∞for∞”, “∞since“∞∞: Bu söz üzre qavl berkitdiler. MN (55a-14) Upon this they made an agreement. Eger ol niyyet üzre and içse… G (53b-2) If he swears for that purpose… Cem‘ qıldum bu kitâbı seksen †okuz bâb üzere. G (3a-2) I composed this book in eighty nine sections. Anuñ üzre yıl dönmi≥ olsa zekât vâcib olmaz. G (59a-12) It is not necessary to give zakât (prescribed alms) for that if it has been a year since than… The postpositional phrase bunuñ üzerine (therefore, then) as a set conjunction is used widely in Old Anatolian Turkish indicating inference and result∞: Ilan eyitdi “∞yoq

4 In Old Turkic the suffix +la/le was used as a declansional suffix and there was no “∞ILE∞”. For this reason I can posit that these two forms were mixed up in Old Anatolian Turkish and used interchangeably, because the suffixized form appears as +la/le or +yla/+yle after word-final vowels in one same text. About the structure and functions of ile see M. Ergin, ibid., pp. 369-370, and for the grammatical discussions on +la/le see, Mertol TULUM, “∞-la/-le ekine dair,∞” Türk Dili ve Edebiyatı Dergisi, vol. XXVI (1986- 1993), pp. 157-164. SYNTACTIC AND SEMANTIC ASPECTS IN OLD ANATOLIAN TURKISH 301 yarısın saña yarısın baña vér.∞” Bunuñ üzerine ‘ahd ü peymân qıldılar. MN (54b-1) The snake said “∞no, give the half of it to me and keep [the other] half to yourself. Upon that they made an agreement.

f. teg∞: This postposition indicates similarity or likeness which can be translated “∞as∞”, “∞like∞”, etc. It is encountered mostly in poetry works. BaÌtı rengi yüzi teg agarmaz/I≥i ba≥maqlayın ba≥a varmaz. H (61a-17) The color of his face does not get white like his face (he will not be suc- cessful), and his matters does not go up like shoes (they will never be completed successfully).

POSTPOSITIONS GOVERNING DATIVE CASE

a. dek and degin∞: These postpositions both denote a limit in time or place meaning “∞until∞”, “∞up to∞”, “∞in∞”. The form dek is encountered much less than degin in texts. Eger yarım etmek yiyüp érteye dek uyısa daÌı ef∂al idi. GT (7b-5) If he had eaten half a bread and slept until the morning it would have been better. Ben de ≥imdiye degin bu Ìânedânuñ perverde-i ni‘metiyem. GT (19b-13) I have also been nourished by the favor of this dynasty up to now. Imdi dilerin ki qıyâmete degin beni diri qılasın. QE (20a-4) Now I wish that you let me be alive until the day of judgment. Bir aya degin tertîbçe qılmaq lâzım olur. M (25a) He should pray regularly for a month. Dört ayagı qarnına degin balçıga batdı. MN (51a-1) Its four legs sank into the mud up to its bally.

b. göre∞: This postposition denotes comparison or point of view having the meaning of “∞according to∞”, “∞compared to∞”∞: ‘Ömür kim görürsin bayagıya göre acı gelür. QN (38a-9) The life that you have, becomes painful comparing to the previous one. Andan biz daÌı aña göre yaraqlanavuz. MN (47b-8) And then we also prepare according to that (condition).

c. qar≥u and †ogrı∞: Both postpositions are originally adverbs and denote direction meaning “∞towards∞”, “∞forward∞”, “∞against∞”∞: Selâmı yüzine qar≥u bir gez vére Mâlik qatında. M (134a) He should perform the greeting [during prayer] looking ahead once, according to Mâlik. Ammâ evümüz qoyup anlara qar≥u †urup ugra≥mak muvâfıq degül. MN (46a-7) However, it is not advisable to leave our homes and go against them and deal with them. Qapaq qaldurdı, Qazan'uñ yüzine †ogrı baqdı. DQ (135-9) She opened her eye [lit. eyelid] and looked towards Qazan. 302 FIKRET TURAN

POSTPOSITIONS GOVERNING ABLATIVE CASE

a. añaru and ayruq∞: Both words are originally adverbs, but they may function as postposition as well. It indicates exception having the meaning of “∞other than∞”, “∞except for∞”∞: Éy qanâ‘at beni bay eyle ki senden añaru ni‘met yoqdur. GT (32a-13) O contentment make me [feel] rich because there is no livelihood other than you. Gi≥i daÌı qocalıcaq ölmekden ayruq çâre yoq. QN (38b-4) Once a person gets old there is no choice other than death. b. berü∞: It indicates a period of time which has started from a certain point in the past and currently it is continuing. This postposition may be translated as “∞since∞” or “∞after∞”∞: Andan berü kim bu ‘âlem yaradıldı bu ‘âdet i≥lenü geldi kim giçiler suç eyleye ulular ‘afv qıla. MN (28b-4) Since the time when this universe was created it has been a tradition that young ones make mistakes and the old ones forgive. Çoq zamândan berü qarda≥lıq da‘vâsın éde… MN (61b-2) If he has been acting like a brother for a long time… Meger ol fulân ‘aqreb ki buncadan berü anuñ ile renc ü rûzigâr iletdüm anuñ yardumı-y-ile bu derdi def‘ eyleyüp gök- süm sovıdam. MN (49a-10) Perhaps I may get rid of this calamity and find peace with the help of so-and-so scorpion with whom I have had good and bad times for this much time. ‘Aqd vaqtından berü… M (17a) Since the time of contract… c. gérü∞: This is originally an adverb but it may act as a postposition in the sentence. It indicates a time period which is posterior to a given action or fact, and it has the meaning of “∞after∞” and “∞past∞”∞: ‘Ömür geçdükden gérü olınan ‘amel ne i≥e gelür. QN (35b) What good does it serve, the worship that you perform after [most] of your lifetime passed. Andan gérü anuñ saña hergiz ziyânı degmedi. MN (41a-b) After that (and also) he never harmed you. Eger ≥imden gérü elüm ÒulÌ etegine urursam gendü ‘âcizlıgum bildürem. MN (28b-9) I will declare my weakness if I have chance to make peace from now on. d. ilerü∞: This is originally an adverb, however it may function as a postposition in certain contexts, meaning “∞earlier than∞”, “∞before∞”, “∞other than∞”, “∞beyond∞”∞: Meger andan ilerü qâ∂î buyurmı≥ ola. G (77a-4) Unless a kadi (a judge) ordered that before him. Éy cânum qarında≥ bizden ilerü gelen pâÂi≥âhlar ‘âlimlere zâhidlere uyarlardı. MN (18b-13) O my dear brother, kings who lived earlier than us would follow scholars and ascetics. Senden ilerü gelen pâdi≥âhlaruñ Ìazîneleri ve bî-nihâyet le≥kerleri ve uzun ‘ömrleri ve bî-nihâyet ni‘metleri var idi. GT (23b-3) Kings that lived before you had had treasures, uncountable soldiers, long lives and blessings. e. öñ/öñdin∞: Both are used interchangeably and denote anteriority in complex sentences having the meaning of “∞before∞” and “∞earlier than∞”∞: SYNTACTIC AND SEMANTIC ASPECTS IN OLD ANATOLIAN TURKISH 303

I≥bu Ìilâf üzerinedür kim bundan öñdin merkeb mes’elesinde géçdi. M (9a) It is like this thought [of difference] which was explained in the subject of the pack animal earlier than this [matter]. “∞Dükeli Ìısımlaruñ senden öñ öle∞” dér. QN (30a-5, 6) He says “∞all of your relatives will die before you die.∞” Ve daÌı qonugından öñdin esrime. QN (47b-13) And also do not get drunk before your guest gets drunk. Iki nesne muÌâl-i ‘aqıldur, biri rızq olandan artuq yémek biri ecelden öñ ölmek. GT (74a-2) Two things are impossible to the reason∞; one of them is to earn more than what is predestined and the second is to die before the time predestined. Îvâce derhâl cevâb vérdi ki benden öñdin ol ogrılar †urmı≥ idi, anuñ-çün baña Âafer buldılar. MN (23a-11) The master answered immediately saying ‘those thieves got up earlier than I, and therefore they got victory on me.

f. öte and a≥uru∞: Both lexical items are originally adverbs and indi- cate distance and the other side of the given limits meaning “∞beyond∞”, they are used rarely. Ol mevzî‘den öte geçse gérü dönse… M (55a) If he goes beyond that place and come back… Bidnûs dîvârdan a≥uru baqardı. MN (40a-3) Bidnus was looking beyond the wall.

g. ötürü/ötrü∞: ötrü is derived from ötürü through droping of the vowel /ü/ word-medially (haplology). This postposition denotes reason and purpose in the meaning of “∞for the reason∞”, “∞for∞”∞: Pes bu sebeb- den ötürü AÌmed-i MıÒrî Sul†ân-i ‘asr içün “∞Îikâyet-i Erba‘în-i ∑ubh ü Mesâ∞” adlu kitâbı beyâza çıqardı. QV (3a-4) Then, that is why Ahmed-i Misri composed “∞The story of Forty Days and Nights∞” for the king of the time. Ol ma‘nîden ötürü bu kitâba Gunya diyü ad vérdük. G (3a-13) For that reason we entitled this work Gunya. Sanmasun kim qorqu ve iÌtiyâtdan ötrü dédüm. MN (48a-6) He should not think that I said this because of fear or precaution.BaÌtlu ol gi≥i kim yumurdadan ötürü gendözin gendü eli-y-ile qazâ çengâline aÒmaya. MN (49a-7) Lucky is the one who would not hang himself by his own hands on the hook of calamity because of an egg.

h. soñra∞: This one denotes posteriority and used interchangeably with gérü, and it translates as “∞after∞”∞: Bir yıldan soñra daÌı qıgırdı Ìisâb étdi. QN (47a-9) He called him and calculated it a year after that. Ammâ ben dilerem ki benden soñra bir oglum qala. QE (28b-5) But I wish to leave a son after me. Andan soñra Ìôd etin yémek aña Ìô≥ gelür. MN (53a-1) After that he likes to eat his own flesh. Istincâ qılduqdan soñra… G (5b-5) After[ he] has wiped his arms…

i. özge and gayrı∞: Both postpositions denote exclusion and exception meaning “∞except for∞”, “∞other than∞”. They are scarcely encountered in the texts∞: V’allâhi güniledüm ki benden özge kimse senüñ cemâlüñi göre. GT (51b-14) By God, I became jealous that people other than me 304 FIKRET TURAN

might see your beautiful face. Gözinden gayrı yérde et yoqdur dédiler. DQ (226-10) They said that he did not have any flash other than on his eye. j. †a≥ra∞: This is originally an adverb, but it may function as a postposition in certain syntactic contexts and it translates as “∞except∞”, “∞other than∞”, “∞more than∞”∞: Bu ikiden †a≥ra olmaya. G (4b-15) It should not be more than these two. Egerçi gi≥i rızqından †a≥ra nesne yémez, velîkin †alebde kâhellik olmaz. GT (46a-3) Although one does not eat other than what is preordained, one, however, should not be lazy in requiring it. k. yaña∞: This postposition indicates direction or point of view meaning “∞towards∞”, “∞facing to∞”, “∞for∞”. It sometimes takes +dın/din, the Old Turkic form of the ablative case from the preceding noun. Andan yaña yürüdi. QE (93b-8) He walked towards him. Cenâzeyi qıbledin yaña qoyalar. M (79a) They should lay the corpse towards the direction of Makkah.

POSTPOSITIONS GOVERNING ONLY THE NOMINATIVE

a. dapa∞: This postposition is rarely used in Old Anatoilan Turkish. It denotes direction meaning “∞towards∞”, “∞to∞”∞: Rubil dapa sıgındurdı gendözin. YZ (5-11) He himself went towards Rubil [for help]. b. deñlü∞: Denotes similarity meaning “∞like∞”, “∞as∞”, “∞as much as.∞” Amma bir qu≥ deñlü oglandur. DQ (2472) But he is a boy like a bird.Bu deñlü kim yâÂ qılduq tevÌîdden, bunda hîç yoqdur Müsülmânlar arasında. G (5a-9) This way of teaching that God is one is not used here among Muslims. c. qadar, rarely with possessive 3rd person qadarı∞: It denotes similarity meaning “∞as∞”, “∞as much as∞”∞: Bu qadar naÒîÌat, emîn söz ki söyledüm pâÂi≥âhlar emîni ve devletlüler qânûnı yérine gelsün diyü dédüm. MN (48a-5, 6) I said this much advice and beneficial words because I wanted the laws and orders of the kings and and [other] lead- ers should be implemented. ≤ol qadar gitdiler kim bu yér bir degirmen †a≥ı qadar gözükdi. QE (54b-1) They went away so long that the earth showed as a millstone. d. yére (

CONCLUSION

Postpositions in Old Anatolian Turkish are either pure postpositions or the certain adverbs that function as postposition in syntactic contexts. Although the functions of postpositions are semantically very close to the functions of adverbs, structurally they are different from adverbs for they always establish postpositional phrases in which they follow nouns or nominal units. Most of postpositions in Old Anatolian Turkish are of Turkic origin and require case suffixes. Each postposition governs a certain case especially when they follow pronouns. Syntactically, postpositional phrases explain a noun, adjective, adverb or verb in terms of time, place, direction, similarity, manner, quality, quantity, cause, result and instrumentality.

SOURCE MATERIALS

Following works in Old Anatolian Turkish have been analyzed for this study∞: DQ (Anonymous), Kitâb-ı Dede Qorqud, (Dresden Manuscript) see Muhar- rem ERGIN, Dede Korkut Kitabı, vol. 1, Ankara, 1994. G Imâm Qâdi∞?, Kitâb-ı Gunya, see Muzaffer AKKU≤, Kitab-ı Gunya, Ankara, 1995. GT Mahmûd bin Qâdî-i Manyâs (Manyasoglu), Kitâb-ı Gülistân, see Mustafa ÖZKAN, Gülistan Tercümesi, Ankara, 1993. H ≤eyÌî, Îarnâme, (Istanbul Üniversitesi Kütüphanesi T.Y. 2804) see Faruk Kadri TIMURTA≤, ≤eyhî'nin Harnâmesi, Istanbul, 1971. KD Qul Mes’ûd, Kelile ve Dimne, (Old Anatolian Turkish translation. Süley- maniye Library, Laleli no∞: 1897), unpublished. MH Ibrâhîm b. MuÒ†afâ b. ‘Ali ≤îr, ManÂûma fî- Îilâfiyyâ (ManÂûmatu'l- Îilâfiyât), see, Milan ADAMOVIC, “∞Die Rechtslehre des Imam an-Nasafi in türkischer Bearbeitung vom Jahre 1332.∞” Abhandlungen für die Kunde des Morgenlandes, Band XLIX, 3, Franz Steiner, Stuttgart, 1990. MN ∑adru’d-dîn ≤eyÌoglu, Marzubân-nâme, (Old Anatolian Turkish translation, Berlin State Library, Pertsch∞: Ms. Orient 4.204), see Zeynep KORK- MAZ, Marzubân-nâme Tercümesi, Ankara, 1973. QE (Anonymous), QıÒaÒ-ı Enbiyâ (Bursa, Eski Eserler ve Yazmalar Kita- plıgı, no∞: 141), see Ismet CEMILOGLU, 14. Yüzyıla Ait Bir Kısas-ı Enbiyâ Nüshası Üzerinde Sentax Incelemesi, Ankara, 1994. QN (Anonymous), Qâbûs-nâme, (The earlist Turkish translation, Eleazar Birnbaum copy), see Eleazar BIRNBAUM, The Book of Advice, Cambridge, Mass., 1981. QV AÌmed-i MıÒrî, Kitâb-ı Îikâye-i Qırq Vezîr (London, British Library, Add 7882), Unpublished. YZ ≤eyyâd Hamza, Yûsuf ü ZüleyÌâ, see Dehri DILÇIN, Yusuf ve Zeliha, Istanbul, 1946. 306 FIKRET TURAN

BIBLIOGRAPHY

ADAMOVIC, Milan, “∞Die Rechtslehre des Imâm an-Nasafî in türkischer Bear- beitung vom Jahre 1332,∞” Abhandlungen für die Kunde des Morgenlandes, Band XLIX, 3., Franz Steiner, Stuttgart, 1990. AKGÜL, Baki, “∞Edat Tümleçleri,∞” in Dilbilgisi Sorunları II, Türk Dil Kurumu Yay. 1972, pp. 158-162, AKKUS¸, Muzaffer, Kitab-ı Gunya, Türk Dil Kurumu Yay., Ankara, 1995. BIRNBAUM, Eleazar, The Book of Advice by King Kay Ka ‘us ibn Iskander, The earliest Old Ottoman Turkish Version of his Kâbûsnâme, Sources of Oriental Languages and Literatures, Cambridge, 1981. BURDURLU, Ismail Zeki, “∞Dede Korkut Hikâyelerinde ‘gibi, benzer' Edatları ile ‘gibi'li Zarf Tümleçleri,∞” in Türk Folklor Ara≥tırmaları 12, 240 (1969), pp. 5342-5343. CEMILOGLU, Ismet, 14. Yüzyıla Ait Bir Kısas-ı Enbiyâ Nüshası Üzerinde Sentax Incelemesi, Türk Dil Kurumu Yay., Ankara, 1994. CRYSTAL, David, A Dictionary of Linguistics and Phonetics, 3rd ed., Cambridge, Mass., 1991. DEMIRAY, Kemal, “∞Edat Tümleçleri Konusunda Dogan Dü≥ünceler,∞” in Dilbil- gisi Sorunları II, Türk Dil Kurumu Yay., Ankara 1972, pp. 174-177. DENY, Jean, Grammaire de la Langue Turque (Dialecte Osmanli), Paris, 1921. DILÇIN, Cem, Yeni Tarama Sözlügü, Türk Dil Kurumu Yay., Ankara, 1983. DILÇIN, Dehri, Yusuf ve Zeliha, Türk Dil Kurumu Yay., Istanbul, 1946. ERGIN, Muharrem, Türk Dil Bilgisi, 14th Printing, Bogaziçi Yay., Istanbul, 1958. —– Dede Korkut Kitabı, Vol. 1, Türk Dil Kurumu Yay., Ankara, 1994. GABAIN, A. von, Alttürkische Grammatik, 2nd Edition, Leipzig, 1950. GENCAN, Tahir Nejat, “∞Edat Tümleçleri,∞” in Dilbilgisi Sorunları II, Türk Dil Kurumu Yay., Ankara, 1972, pp. 167-173∞; GUZEV, V. G. Staroosmanskiy Yazık, Moscow, 1978. HACıEMINOGLU, M., Necmettin. Türk Dilinde Edatlar, 3rd Printing, Milli Egitim Basımevi, Istanbul, 1984. HATIBOGLU, Vecihe, Türkçenin Sözdizimi, Ankara, 1972. HAZAI, György, “∞On Some Questions of the Turkish Historical Grammar”,∞ in Proceedings of the VIIIth International Congress of Anthropological and Ethnological Sciences, Tokyo, 1970. pp. 418-419. KORKMAZ, Zeynep, “∞Zur Ableitung der turkischen Postposition uçun-üçün-için usw.,∞” Ural-Altaische Jahrbücher 33 (1961), pp. 98-100 —– Sadru'd-dîn ≤eyhoglu∞; Marzubân-nâme Tercümesi, Ankara Üniv. Dil ve Tarih-Cografya Fakültesi Yay., Ankara, 1973. LEHMANN, P. Winfred, Historical Liguistics, 3rd edition, Routledge, London and New York, 1992. LEWIS, G. L., Turkish Grammar, The Clarendon Press, Oxford, 1972. MANSUROGLU, Mecdut. “∞Das Altosmanische,∞” in Deny & Gronbech & Scheel & Togan (eds), Philologiae Turcicae Fundamenta, Wiesbaden, 1959, pp. 161-182. SYNTACTIC AND SEMANTIC ASPECTS IN OLD ANATOLIAN TURKISH 307

—– “∞Türkçede cümle çe≥itleri ve baglayıcıları,∞” TDAY Belleten, 1955, pp. 59- 71. ÖZKAN, Mustafa, Gülistan Tercümesi, Türk Dil Kurumu Yay., Ankara, 1993. TIMURTA≤ Faruk Kadri, ≤eyhî'nin Harnâmesi, Istanbul, 1971. —– Eski Türkiye Türkçesi∞; XV. Yüzyıl, Gramer-Metin-Sözlük, Istanbul, 1977. TULUM, Mertol, “∞-la/-le ekine dair,∞” Türk Dili ve Edebiyatı Dergisi, Vol. XXVI (1986-1993), pp. 157-164. TURAN, Fikret, Old Anatolian Turkish∞: Syntactic Structure, UMI Company, Ann Arbor, 1996. 308 FIKRET TURAN

Fikret TURAN, Syntactic and semantic aspects of postpositions in old anatolian Turkish Postpositions in Old Anatolian Turkish are either pure postpositions or the certain adverbs that function as postposition in syntactic contexts. Although the functions of postpositions are semantically very close to the functions of adverbs, structurally they are different from adverbs for they always establish postpositional phrases in which they follow nouns or nominal units. Most of postpositions in Old Anatolian Turkish are of Turkic origin and require case suffixes. Each postposition governs a certain case especially when they follow pronouns. Syntactically, postpositional phrases explain a noun, adjective, adverb or verb in terms of time, place, direction, similarity, manner, quality, quantity, cause, result and instrumentality.

Fikret TURAN, Aspects syntaxiques et sémantiques des postpositions en turc ancien d’Anatolie Les postpositions en turc ancien d’Anatolie sont soit de pures postpositions, soit certains adverbes fonctionnant comme postpositions dans des contextes syntaxiques. Bien que les fonctions de ces postpositions soient sémantiquement très proches des adverbes, elles en diffèrent structuralement car elles donnent tou- jours naissance à des expressions postposées dans lesquelles elles suivent des noms ou des unités nominales. La plupart des postpositions utilisées en turc ancien d’Anatolie sont d’origine turcique et appellent des suffixes de cas. Chaque postposition commande un cas particulier, surtout quand elle suit un pronom. Sur le plan syntaxique, les expressions postposées définissent un nom, un adjectif, un adverbe ou un verbe en indiquant le temps, le lieu, la direction, la similarité, la manière, la qualité, la quantité, la cause, l’effet, l’utilité.