IRK BİTİG Ve RUNİK HARFLİ METİNLERİN DİLİ

Total Page:16

File Type:pdf, Size:1020Kb

IRK BİTİG Ve RUNİK HARFLİ METİNLERİN DİLİ TC YILDIZ TEKNİK ÜNİVERSİTESİ SOSYAL BİLİMLER ENSTİTÜSÜ TÜRK DİLİ VE EDEBİYATI ANABİLİM DALI TÜRK DİLİ DOKTORA PROGRAMI DOKTORA TEZİ IRK BİTİG ve RUNİK HARFLİ METİNLERİN DİLİ FİKRET YILDIRIM 07725202 TEZ DANIŞMANI PROF. DR. MEHMET ÖLMEZ İSTANBUL 2013 Created by trial version, http://www.pdf-convert.com ÖZ IRK BİTİG ve RUNİK HARFLİ METİNLERİN DİLİ Hazırlayan Fikret Yıldırım Aralık, 2013 Kâğıda yazılı Eski Türkçe runik harfli metinleri ele aldığımız bu çalışmada öncelikle bu metinlerin bir envanteri hazırlanmıştır. Şu an Almanya, İngiltere, Japonya, Rusya ve Fransa’da bulunan toplam 46 adet katalog numaralı yazmanın transliterasyonu, transkripsiyonu ve Türkçe çevirileri verilmiştir. Bu yazmalar içinde en hacimlisi olan fal kitabı Irk Bitig üzerine açıklamalar da yapılmıştır. Bu açıklamalarda hem Irk Bitig’in hem de bununla bağlantılı olarak Eski Türkçenin kimi dil özellikleri üzerinde durulmuştur. Çalışmanın sonunda mevcut bütün kâğıda yazılı Eski Türkçe runik metinlerin sözlüğü verilmiştir. Anahtar Kelimeler : Irk Bitig, Eski Türkçe, Runik Metin, Envanter, Sözlük iii ABSTRACT IRK BİTİG and THE LANGUAGE of RUNIC MANUSCRIPTS Prepared by Fikret Yıldırım December, 2013 In this study, I dealt with Old Turkic runic manuscripts. Firstly, I prepared the inventory of Old Turkic runic manucripts. Now, there are 46 Old Turkic runic manuscripts with catalogue numbers which are preserved in Germany, England, Japan, Russia, and France. Also, I gave the transliteration, transcription and the Turkish translation of these manuscripts. Among these manuscripts, the voluminous one is the omen book, Irk Bitig. I also gave some remarks on this book. In these notes, I dealt with linguistic features of Irk Bitig parallel to Old Turkic. At the end of this study, I gave the vocabulary of Old Turkic runic manuscripts. Keywords : Irk Bitig, Old Turkic, Runic Manuscripts, Inventory, Vocabulary iv ÖNSÖZ Irk Bitig ve Runik Harfli Metinlerin Dili adlı tez çalışmamız esasen başta Eski Türkçe bir fal kitabı olan Irk Bitig ile diğer bütün kâğıda yazılı Eski Türkçe runik harfli metinleri kapsamaktadır. Irk Bitig mevcut kâğıda yazılı runik metinler arasında bütünlüklü olarak ele geçirilmiş olan tek eserdir. Yüz dört sayfadan oluşan bu eser çalışmamızın ilk ayağını oluşturmuştur. Çalışmamızda öncelikle Irk Bitig’i yeniden okuyup yorumladık ve çeşitli açıklamalarda bulunduk. Bu açıklamalarda kimi zaman Irk Bitig’in dil özelliklerine değindik kimi zaman da bu eserin çekirdeğini oluşturan eski Türk kültür yapısına ışık tutmaya çalıştık. İkinci aşamada ise diğer kâğıda yazılı runik metinler üzerinde durduk. Bu bölümde verdiğimiz kimi fragmanlar ilk defa tarafımızca ele alınmıştır. Örneğin, aşağıda sıraladığımız on bir yazma parçası ilk kez çalışmamızda işlenmiştir: U 171a,b; U 172; U 173; U 174a,b; U 175; U 176; U 177; U 179; U 180; Mainz 387; Pelliot tibétain Touenhouang 2132 Ayrıca yazın değeri olmasa da Tryjarski (1968, 324) tarafından “Plate II. British Museum. Or. 8212(78) (Ch. 0014) and Or. 8212(79)” başlığı ile gösterilen toplu fragman resimleri içerisinde yer alan iki küçük fragman (G ve H fragmanı olarak adlandırdık) da tarafımızca ele alınmıştır. Bu çalışmamızda, bilinen kâğıda yazılı Eski Türkçe runik harfli metinlerin tamamının işlenmesi bize bu metinlerin bir sözlüğünü de hazırlama imkanı vermiştir. Çalışmamızın son aşamasını oluşturan bu sözlük aslında bu metinler üzerine hazırlanmış ilk sözlük olma özelliği de taşımaktadır. Başta bu çalışmayı tez konusu olarak bana öneren ve tez çalışmam sırasında gerek çeşitli kaynakların temininde bana yardımcı olan gerekse de kimi konularda çalışmama ışık tutan danışman hocam Prof. Dr. Mehmet Ölmez’e, çalışmamın şekillenmesinde emeği geçen hocalarım Prof. Dr. Zühal Ölmez’e ve Prof. Dr. Mustafa S. Kaçalin’e, Osmanlıca metin okumasında yardımlarını esirgemeyen hocam Prof. Dr. Cihan Okuyucu’ya, çalışmam sırasında ihtiyaç duyduğum çeşitli materyallerin temininde bana yardımcı olan değerli araştırmacılar Doç. Dr. Volker Rybatzki, Yrd. Doç. Dr. Hakan Aydemir, Manami Koyano ve Zemire Gulcalı’ya, kimi Fransızca metin çevirilerinde yardım aldığım Sezin Akbatur’a sonsuz teşekkürlerimi sunarım. Son olarak çalışmam sırasında bana her zaman destek olan eşim Mihrican’a ve oğlumuz Deniz’e de çok teşekkür ederim. v İÇİNDEKİLER TEZ ONAY SAYFASI ÖZ ......................................................................................................................... iii ABSTRACT ......................................................................................................... iv ÖNSÖZ ................................................................................................................. v İÇİNDEKİLER .................................................................................................... vi TABLOLAR LİSTESİ ........................................................................................ viii KISALTMALAR ................................................................................................. ix 1. GİRİŞ ................................................................................................................ 1 2. KÂĞIDA YAZILI RUNİK HARFLİ ESKİ TÜRKÇE METİNLERİN ENVANTERİ ....................................................................................................... 11 2.1. Kâğıda Yazılı Runik Harfli Eski Türkçe Metinler Üzerine Yapılan Çalışmalar..................................................................................................... 15 3. IRK BİTİG ....................................................................................................... 20 3.1. Irk Bitig (Metnin Transliterasyonu, Transkripsiyonu ve Çevirisi) ........................................................................................................ 20 3.2. Irk Bitig (Açıklamalar) .......................................................................... 46 3.3. Irk Bitig (Faksimile) .............................................................................. 173 4. IRK BİTİG DIŞINDAKİ KÂĞIDA YAZILI RUNİK HARFLİ ESKİ TÜRKÇE METİNLER ....................................................................................... 200 4.1. Almanya’da Bulunan Runik Harfli Metinler ........................................ 200 4.1.1. Mainz 388 no’lu Yazma Parçası ................................................. 200 4.1.2. MIK III 35a+b no’lu Yazma Parçası .......................................... 203 4.1.3. U 178 no’lu Yazma Parçası ........................................................ 206 4.1.4. Mainz 172 no’lu Yazma Parçası ................................................. 208 4.1.5. U 180 no’lu Yazma Parçası ........................................................ 210 4.1.6. TM 332 no’lu Yazma Parçası ..................................................... 211 4.1.7. U 179 no’lu Yazma Parçası ........................................................ 212 4.1.8. U 171a,b no’lu Yazma Parçası ................................................... 214 4.1.9. U 174a,b no’lu Yazma Parçası ................................................... 217 4.1.10. Mainz 385a-d no’lu Yazma Parçası ......................................... 220 4.1.11. Mainz 175a,b no’lu Yazma Parçası .......................................... 223 4.1.12. Mainz 403a,b no’lu Yazma Parçası .......................................... 225 4.1.13. Mainz 402 no’lu Yazma Parçası ............................................... 228 4.1.14. U 175 no’lu Yazma Parçası ...................................................... 230 4.1.15. Mainz 171 no’lu Yazma Parçası ............................................... 232 4.1.16. U 177 no’lu Yazma Parçası ...................................................... 234 4.1.17. U 5 no’lu Yazma Parçası .......................................................... 236 4.1.18. Mainz 386 no’lu Yazma Parçası ............................................... 240 4.1.19. Mainz 400 no’lu Yazma Parçası ............................................... 243 vi 4.1.20. Mainz 167 no’lu Yazma Parçası ............................................... 245 4.1.21. Mainz 169a,b+c,d no’lu Yazma Parçası .................................. 247 4.1.22. Mainz 173a,b no’lu Yazma Parçası .......................................... 250 4.1.23. Mainz 174a-e no’lu Yazma Parçası .......................................... 252 4.1.24. U 172 no’lu Yazma Parçası ...................................................... 255 4.1.25. Mainz 387 no’lu Yazma Parçası ............................................... 257 4.1.26. Mainz 383 no’lu Yazma Parçası ............................................... 259 4.1.27. T II T 14 no’lu Yazma Parçası .................................................. 262 4.1.28. MIK III 34b no’lu Yazma Parçası ............................................. 266 4.1.29. Mainz 377 no’lu Yazma Parçası ............................................... 268 4.1.30. U 181 no’lu Yazma Parçası ...................................................... 270 4.1.31. U 173 no’lu Yazma Parçası ...................................................... 272 4.1.32. U 176 no’lu Yazma Parçası ...................................................... 273 4.1.33. M ... no’lu Yazma Parçası ........................................................ 275 4.1.34. MIK III 200 I no’lu Yazma Parçası .......................................... 277 4.2. İngiltere’de Bulunan Runik Harfli Metinler ......................................... 279 4.2.1. Or. 8212/76 no’lu Yazma Parçası .............................................. 279 4.2.2. Or. 8212/77 no’lu Yazma Parçası .............................................
Recommended publications
  • Shamans Emerging from Repression in Siberia: Lightning Rods of Fear and Hope Marjorie Mandelstam Balzer Georgetown University, USA
    Shamans Emerging From Repression in Siberia: Lightning Rods of Fear and Hope Marjorie Mandelstam Balzer Georgetown University, USA To honor the broad ranging legacy of Åke Hultkranz, this article focuses on the changing social and political ramifications of in- digenous people’s spiritual revitalization in Siberia. My approach balances Hultkrantz’s sensitivity to commonalities of shamanism throughout the circumpolar North with attention to more specific aspects of shamanistic practices and beliefs in Far Eastern Siberia, especially the Sakha Republic (Yakutia), over time. Shamans and shamanic prophets can be found in many kinds of communities, from rural Siberia to Native North America to urban Korea. Over-generalizations behind standard or “ideal type” distinctions among “shamans,” “priests,” and “prophets” limit our under- standing of the richness of shamanic cultural traditions. Research featured here is based on long-term fieldwork, many re- turn trips to Siberia over the past thirty-five years, and work with the Sakha diaspora. It analyses the resurgence of post-Soviet sha- manic healing practices, the organization of an Association of Folk Medicine, and shamanic leadership in an ecology activist movement. Shamans explain that their crucial imperative to heal and protect their clients and communities survived the Soviet period. Shamans and others, by adapting shamanic belief systems, can engage, if not soothe, the legacies of social as well as personal suffering. Yet many shamans were killed or repressed in the Soviet period, rituals were suppressed, and the reputations of shamans have long been ambigu- ous, depending on whom they protect and how. In socially fraught, crisis-ridden contexts, the personal becomes political.
    [Show full text]
  • Further Reading, Listening, and Viewing
    The Music of Central Asia: Further Reading, Listening, and Viewing The editors welcome additions, updates, and corrections to this compilation of resources on Central Asian Music. Please submit bibliographic/discographic information, following the format for the relevant section below, to: [email protected]. Titles in languages other than English, French, and German should be translated into English. Titles in languages written in a non-Roman script should be transliterated using the American Library Association-Library of Congress Romanization Tables: Transliteration Schemes for Non-Roman Scripts, available at: http://www.loc.gov/catdir/cpso/roman.html Print Materials and Websites 1. Anthropology of Central Asia 2. Central Asian History 3. Music in Central Asia (General) 4. Musical Instruments 5. Music, Sound, and Spirituality 6. Oral Tradition and Epics of Central Asia 7. Contemporary Music: Pop, Tradition-Based, Avant-Garde, and Hybrid Styles 8. Musical Diaspora Communities 9. Women in Central Asian Music 10. Music of Nomadic and Historically Nomadic People (a) General (b) Karakalpak (c) Kazakh (d) Kyrgyz (e) Turkmen 11. Music in Sedentary Cultures of Central Asia (a) Afghanistan (b) Azerbaijan (c) Badakhshan (d) Bukhara (e) Tajik and Uzbek Maqom and Art Song (f) Uzbekistan (g) Tajikistan (h) Uyghur Muqam and Epic Traditions Audio and Video Recordings 1. General 2. Afghanistan 3. Azerbaijan 4. Badakhshan 5. Karakalpak 6. Kazakh 7. Kyrgyz 8. Tajik and Uzbek Maqom and Art Song 9. Tajikistan 10. Turkmenistan 11. Uyghur 12. Uzbekistan 13. Uzbek pop 1. Anthropology of Central Asia Eickelman, Dale F. The Middle East and Central Asia: An Anthropological Approach, 4th ed. Pearson, 2001.
    [Show full text]
  • Ecstatic Space NEO-KUT and Shamanic Technologies
    Ecstatic Space NEO-KUT and Shamanic Technologies A thesis submitted for the degree of Doctor of Philosophy by Haein Song Department of Arts and Humanities College of Business, Arts and Social Sciences Brunel University, London May 2018 Abstract The present thesis formulates an approach towards ecstatic space in the context of a combined performance of kut, a Korean shamanic performance ritual, and digital practices. Here, the coined term, ecstatic space, is not confined to the mental state or spiritual sphere of shamans in a trance but indicates an alternative and metaphoric environment mediatised by ecstatic technology – a vehicle for conjuring the mythical worlds of kut via shamanic media including divine objects, dancing and singing rituals. This research also adopts digital technology, a modern approach for accessing imaginary virtual space through digital media, especially technical images – the technologically produced and programmed/computational images. Ecstatic space enables the creation of interstitial and fecund space situated between performer/audience reality and imaginary spheres, representing the technological aesthetics in- between kut and digital performance. This enabling is theoretically and historically grounded in media and performance/ritual frameworks that are explored in the early chapters of the thesis. Ecstatic space contextualises through the careful exposition of Korean scholarship on kut, and shamanic performance rituals read and interpreted alongside international performance/cultural studies and media theories including Vilém Flusser, Marshall McLuhan, Guy Debord, Roy Ascott and others. My methodologies of creating ecstatic space are formulated by investigating the artistic potential of an interpenetrative relationship between these two technologies. The five core SUI (Shamanic User Interface) designs of kut are identified to outline an embodied understanding of the ecstatic technology.
    [Show full text]
  • Shamanism and the State: a Conflict Theory Perspective
    University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 2000 Shamanism and the state: A conflict theory perspective David K. Gross The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Gross, David K., "Shamanism and the state: A conflict theory perspective" (2000). Graduate Student Theses, Dissertations, & Professional Papers. 5552. https://scholarworks.umt.edu/etd/5552 This Thesis is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. Maureen and Mike MANSFIELD LIBRARY Hie University ofMONTANA Permission is granted by the aurhor to reproduce this material in its entirety, provided that this material is used for schoiariv purposes and is properly cited in published works and reports. ** Please check "Yes" or "No" and provide signature * * Yes, I grant permission No, I do not grant permission Author's Signature Pate & —/ T 7 - n o Any copying for commercial purposes or financial gain may be undertaken only with the author's explicit consent. SHAMANISM AND THE STATE: A CONFLICT THEORY PERSPECTIVE By David K. Gross M.A. The University of Montana, 2000 Presented in partial fulfillment of the requirements For the degree of Master of Arts The University of Montana 2000 Approved by: Committee Chair Dean of Graduate Sctiodl UMI Number: EP41016 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted.
    [Show full text]
  • Old Turkic Script
    Old Turkic script The Old Turkic script (also known as variously Göktürk script, Orkhon script, Orkhon-Yenisey script, Turkic runes) is the Old Turkic script alphabet used by the Göktürks and other early Turkic khanates Type Alphabet during the 8th to 10th centuries to record the Old Turkic language.[1] Languages Old Turkic The script is named after the Orkhon Valley in Mongolia where early Time 6th to 10th centuries 8th-century inscriptions were discovered in an 1889 expedition by period [2] Nikolai Yadrintsev. These Orkhon inscriptions were published by Parent Proto-Sinaitic(?) Vasily Radlov and deciphered by the Danish philologist Vilhelm systems Thomsen in 1893.[3] Phoenician This writing system was later used within the Uyghur Khaganate. Aramaic Additionally, a Yenisei variant is known from 9th-century Yenisei Syriac Kirghiz inscriptions, and it has likely cousins in the Talas Valley of Turkestan and the Old Hungarian alphabet of the 10th century. Sogdian or Words were usually written from right to left. Kharosthi (disputed) Contents Old Turkic script Origins Child Old Hungarian Corpus systems Table of characters Direction Right-to-left Vowels ISO 15924 Orkh, 175 Consonants Unicode Old Turkic Variants alias Unicode Unicode U+10C00–U+10C4F range See also (https://www.unicode. org/charts/PDF/U10C Notes 00.pdf) References External links Origins According to some sources, Orkhon script is derived from variants of the Aramaic alphabet,[4][5][6] in particular via the Pahlavi and Sogdian alphabets of Persia,[7][8] or possibly via Kharosthi used to write Sanskrit (cf. the inscription at Issyk kurgan). Vilhelm Thomsen (1893) connected the script to the reports of Chinese account (Records of the Grand Historian, vol.
    [Show full text]
  • Tengrianstvo As National and State and National Religion of the Turko-Mongolian People of Internal Asia
    TENGRIANSTVO AS NATIONAL AND STATE AND NATIONAL RELIGION OF THE TURKO-MONGOLIAN PEOPLE OF INTERNAL ASIA ТЭНГРИАНСТВО КАК НАЦИОНАЛЬНАЯ И ГОСУДАРСТВЕННАЯ РЕЛИГИЯ ТЮРКО-МОНГОЛОВ ЦЕНТРАЛЬНОЙ АЗИИ ORTA ASYA TÜRK-MOGOLLARDA RESMİ VE MİLLİ DİN OLARAK TENGRİZM * Nikolai ABAEV ABSTRACT The article deals with the synenergetic role of Tengrian religion, influence of the ideology of “tengrism” on the processes of politogenesis of the Turkic-Mongolian people’s as well as the evolution of the imperial forms of statehood of the Hunnu (the Hunnu Empire) and the Great Mongolian Empire (Khamag Mongol Uls). It shows the role of tengrism in the process of social organization and self-organization in the nomadic civilization of the Turkic-Mongolian peoples of Central Asia. Keywords: ideology of tengrism, “Tengrianstvo”, processes of social self- organisation, structurogenesis, the Statehood, Empire of Hunnu, Hamag Mongol Uls. АННОТАЦИЯ В данной статье рассматривается синергетическая роль тэнгрианской религии, влияние идеологии «тэнгризма» на процессы политогенеза тюрко-монгольских народов, а также на становление имперских форм государственности, в том числе на формирование государственности хунну (Империя Хунну) и Великой Монгольской Империи (Хамаг Монгол Улс), показана роль тэнгрианства в процессах социальной организации и самоорганизации в кочевнической цивилизации тюрко-монгольских народов Центральной Азии. Ключевые слова: религия, идеология, тэнгрианская религия, синергетика, процесс социальной самоорганизации, самоорганизация, государственность, Империя Хунну, Хамаг Монгол Улс. * PhD, Professor, Head of Laboratory of civilizational geopolitics of Institute of Inner Asia of BSU ÖZET Makalede Tengrizm’in sinerjik rolü, Tengrizm ideolojinin Türk-Mogol Halklarda siyası yaradılış sürecine, Hunnu İmparatorluğu ile Büyük Mogol İmparatorluğun kurulmasında, genel anlamda imparatorlukların kuruluşunda etken olduğu tetkik edilmiştir. Orta Asya Göçebe Halkların hayat ve düzeninde Tengrizm’in rolü gösterilmiştir.
    [Show full text]
  • The Decipherment of the Turkish Runic Inscriptions and Its Effects on Turkology in East and West
    THE DECIPHERMENT OF THE TURKISH RUNIC INSCRIPTIONS AND ITS EFFECTS ON TURKOLOGY IN EAST AND WEST Wolfgang-E. SCHARLIPP Introduction The term “Runes” for the letters of the Old Turkish alphabet, used mainly for inscriptions but also a few manuscripts, has lately been criticized by some Turkish scientists for its misleading meaning. As “Runes” is originally the term of the old Germanic alphabet, this term could suggest a Germanic origin of the Turkish alphabet. Indeed the term indicates nothing more than a similarity of shape that these alphabets have in common, which has also created the term “runiform” letters. As such nationalist hair-splitting does not contribute to scientific discussion, we will in the following use the term “Turkish runes” with a good conscience. This contribution aims at showing similarities and differences between the ways that research into this alphabet and the texts written in it, went among Turkish scientists on the one side and Non-Turkish scientists on the other side. We will also see how these differences came into existence. In order to have a sound basis for our investigation we will first deal with the question how the Turkish runes were deciphered. We will then see how the research into the inscriptions continued among Western scholars, before we finally come to the effects that this research had on scientists in Turkey, or to be more precise, in the Ottoman Empire and then in the Republic of Turkey. In the 19th century Several expeditions were sent out in order to collect material concerning the stone inscriptions in Central Asia.
    [Show full text]
  • Gokturk Cultural History
    HUMANITIES INSTITUTE Richard Dietrich, Ph.D. GOKTURK CULTURAL HISTORY Contents Religion Art Literature RELIGION Overview The GökTürk and Uighur states were characterized by religious diversity and played an important role in the history and development of religions in central Eurasia. In addition, the discovery of numerous religious texts in Old Turkic and artwork with religious subject matter has contributed greatly to modern scholars’ understanding of the history, development, beliefs and practices of Central Asian religions in general and Buddhism and Manichaeism in particular. Religion among the Gök Türk In general, the Gök Türk seem to have followed their ancestral spiritual beliefs. These included the worship of several deities, among them the sky god Tengri, to whom sacrifices of horses and sheep were offered during the fifth month of the year; a goddess associated with the household and fert ility, Umay; and a god of the road, or possibly fate, Yol Tengri. In addition to these major divinities, there were rituals related to cults of fire, earth and water, sacred forests and sacred mountains, as well as elements of ancestor worship and indications of belief in totemic animals, particularly the wolf. Another link between this world and the spirit world was the shaman, who journeyed to the spirit world in a trance in order to cure illness or foretell the future. However, it is clear that as the Gök Türk state grew and came into greater contact with other peoples they were influenced by other religious systems. One clear example of this is the Gök Türk kaghan Taghpar (or Taspar, r.
    [Show full text]
  • Historiographie Und Hagiographie in Der Asiatischen Religionsgeschichte
    ACTA UNIVERSITATIS UPSALIENSIS Historia Religionum 30 Geschichten und Geschichte Historiographie und Hagiographie in der asiatischen Religionsgeschichte Editor-in-Chief: Peter Schalk Co-Editors: Max Deeg, Oliver Freiberger, Christoph Kleine, Astrid van Nahl © The authors ISSN 0439-2132 ISBN 978-91-554-7745-5 urn:nbn:se:uu:diva-121402 (http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-121402) Printed in Sweden by Edita Västra Aros, a climate neutral company, Västerås 2010. Distributor: Uppsala University Library, Box 510, SE-751 20 Uppsala www.uu.se,[email protected] Zum Zeichen auf der Vorderseite des Umschlags: Das chinesische Zeichen bedeutet eigentlich ‘übertragen, weitergeben’ (chin. chuan). Als Substantiv (chin. zhuan, jap. den) wird es in der Bedeutung ‘Übertragung, Bericht, Bio- graphie’ benutzt und repräsentiert so das thematische Spektrum des vorliegenden Bandes. Vorwort Der seit über zehn Jahren bestehende Arbeitskreis Asiatische Reli- gionsgeschichte (AKAR) der Deutschen Vereinigung für Religions- wissenschaft greift mit seinen Tagungen Themen auf, die für das Studium asiatischer Religionen ebenso relevant sind wie für die Theoriedebatte in der Religionswissenschaft. Die auf den Tagungen vorgestellten spezifischen Fallstudien aus Südasien, Südostasien, Zentralasien und Ostasien bilden die Grundlage für die Diskussion weitergehender Fragen: Wie lassen sich diese räumlich und zeitlich weit auseinanderliegenden religiösen Mikrokontexte sinnvoll mit- einander vergleichen? Wo genau liegen die Ähnlichkeiten und Un- terschiede? Sind vorhandene
    [Show full text]
  • Sacred Space in Uyghur Buddhism Full Article Language: En Indien Anders: Engelse Articletitle: 0
    _full_alt_author_running_head (neem stramien B2 voor dit chapter en dubbelklik nul hierna en zet 2 auteursnamen neer op die plek met and): Mein- ert and Sørensen _full_articletitle_deel (kopregel rechts, vul hierna in): Sacred Space in Uyghur Buddhism _full_article_language: en indien anders: engelse articletitle: 0 Sacred Space in Uyghur Buddhism 189 Chapter 7 Sacred Space in Uyghur Buddhism Jens Wilkens 1 Introduction1 Buddhism became the major cultural driving force among the Uyghurs after it began to spread in earnest around the turn of the first millennium CE.2 It af- fected all arenas of cultural expression, such as architecture, visual arts, litera- ture, poetry, and so on. Sacred space in Uyghur Buddhism is a topic which has not been researched in a systematic fashion so far, although some important points have been touched upon in previous research.3 When dealing with this issue, several key aspects are to be examined without reference to the com- plex discussion concerning the concept of ‘the holy’ or ‘the sacred’ in Religious Studies. A highly important issue connected with the topic is certainly pilgrim- age, but as Simone-Christiane Raschmann’s article “Pilgrims in Old Uyghur In- scriptions: A Glimpse behind their Records” (see Chapter 8 in this volume) is dealing with it, I refrain from discussing this most significant aspect of sacred space viewed from the angle of religious practice. While art historical and ar- chaeological questions immediately come to mind, I will confine this investi- gation to a perusal of Old Uyghur texts, due to a lack of sufficient expertise in the aforementioned domains.
    [Show full text]
  • Gokturk Literature
    HUMANITIES INSTITUTE Richard Dietrich, Ph.D. GOKTURK LITERATURE Overview The period of the Gök Türk empires and the Uighur states witnessed the birth of Turkic literature, although much the earliest stages of Turkic literature remains a mystery. Nonetheless, from the earliest examples dating from the Second Gök Türk Empire through the Uighur Kingdom of Qocho, a wide variety of works were written using several scripts in the Old Turkic and closely related Old Uighur languages. Gök Türk Literature The vast majority of writings that have survived from the period of the Second Gök Türk Empire are inscriptions, the most famous of which are the Orkhon inscriptions, discovered in the Orkhon Valley in the late 19th century. These inscriptions were carved on two large stone monuments in the 8th century in honor of two rulers, Kul Tigin and Bilge Kaghan. Other long, important inscriptions were found further east, the Tonyukuk (or Bain Tsokto) inscriptions on two stelae. These monuments were erected by Tonyukuk, advisor to four different kaghans, himself in the early 8th century and pre-date the Orkhon inscriptions. A number of other shorter, less complete inscriptions, as well as graffiti and some short inscriptions on pottery have also been found not only in the Orkhon region, but also in the Yenisei region, the Altai Mountains, and in the vicinity of Talas. These monuments contain a variety of information - the early history of the Gök Türks, the deeds of those who had the monuments made, information on relations with other states, and advice to future rulers. The phrasing of the inscriptions has led some scholars to believe that they are a reflection of a long tradition of oral epics, and one renowned scholar of Central Asia, Christopher I.
    [Show full text]
  • Black Shamans of the Turkic-Speaking Telengit in Southern Siberia
    VOL. 22. NOS. 1-2. SHAMAN SPRING/AUTUMN 2014 Black Shamans of the Turkic-Speaking Telengit in Southern Siberia DÁVID SOMFAI KARA and LÁSZLÓ KUNKOVÁCS BUDAPEST In September of 1995 two Hungarians, ethnologist Dávid Somfai Kara, who wrote the article and László Kunkovács, who took the pictures, visited the Republic of Altay (Russian Federation). The Republic of Altay, founded as the Oyrot Autonomous Province (in Russian oblast') in 1922, has a population of around 200,000, according to the last cen- sus (2010). About 70,0001 of the population (34%) are native Altaians, or Altay kiži, as they call themselves. The Altaians were officially called Oyrot (Golden 1992: 412) until 1948, because they once belonged to the Oyrat (Jungar Zöün Γar) Empire (1620–1758) (Atwood 2004: 622; Golden 1992: 341–342). But, unlike the Mongol-speaking Oyrats (Kalmyks), the Altaians speak a Turkic language, closely related to Kir- ghiz and Khakas. The Telengit is basically a sub-ethnic group of the Altaians, and they share the same language and customs. The Telengit started to separate from the Altay kiži during Oyrat times when they were placed under the Jaisang leaders of the Ööled tribe. Later the separation was strengthened by religious movements among the Altay kiži. Some other South Siberian Turkic peoples (Telenget, [or Russian 1 The ethnic name “Altaian” (Russian altaets) is quite dubious since it is a name of the major Turkic-speaking people in the Republic of Altay, but it is not accepted by other smaller ethnic groups: Telengit, Tuba, Kumandy, Chalkandu and Telenget (in Russian Teleut).
    [Show full text]