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Mercury, accepted as a harmful chemical today, is widely used in many fields by various nations as it was used in ancient times. Nations who believed in this element's changing and transforming properties believed that it transformed worthless metals into gold, a precious metal, and thus placed mercury in an important place in alchemy. In addition, mercury, which has an essential place in the science of medicine, has been combined with various plants or mixture included in drug compositions and used for therapeutic purposes. Mercury, used in Ayurvedic medicine, especially Indian medicine, is also included in yogic practice, considered among the sub-branches of Ayurveda. When the Old Uyghur texts are examined, the words that mean 'mercury; which appear in two different ways as kona suvı 'mercury' and zımıg 'mercury, are also used to transform worthless metals into gold, as well as to transform a worthless human into a divine body, as stated above. In addition, mercury is also included in various drug components for different purposes in medicine. This article aims to determine the words used for mercury in Old Uyghur, and the meanings and purposes of these words. Again, to show the reading differences in the text, and the movement over the read texts, the original texts are given in the article, and the text is transliterated again. So, the differences in reading and interpretation are reflected in the text. [ABSTRACT FROM AUTHOR]

Among the Old Uighur historical documents discovered in Turfan and its surroundings from the 13th and 14th centuries, Uighurs are many personal (private) letters belonging to Uighurs, mostly Buddhists, some Manichaeans, and a small number of Christians. A few of these letters were unearthed in 20th century China at the Kara-hoto ruins in the Kansu Corridor, and the majority in the Turfan oasis or the famous Thousand Buddha (Mogao) Caves in Dunhuang. Osman Fikri Sertkaya says that he identified 110 Uighur letters in his article published in 2012 based on the inventory work he had done until then, adding the 40 letters listed in Takao Moriyasu's works, which he did not include in his list, making the total number of Old Uighur letters 150. Although it is known that these letters were published at different times by scientists from different nations such as Germany, Japan, Russia, France, the UK, Turkey, etc., the most comprehensive study on the subject was published in Turnout by Brepols Publishers in Berliner Turfantexte in 2019. It is the book published as the 46th volume of the series with the title Corpus of the Old Uighur Letters from the Eastern Silk Road (= COUL) written by the Japanese historian and Turcologist Takao Moriyasu. In this book, paleographic descriptions, transcriptions, English translations, and the author's comments on 209 Old Uighur letter fragments are presented. In COUL, letters were evaluated in five main groups, and at the same time, 7 envelopes and the texts on them were examined. In this article, first of all, the difficulties encountered in the identification of Old Uighur letters and the basic criteria are taken into account in the determination of the letters will be discussed. Then, the classifications of the letters arranged according to the compositions that can be represented by formulas in a systematic structure, which Osman Fikri Sertkaya and Takao Moriyasu created based on some words, phrases, opening and ending formals, will be compared and both similar and different aspects will be tried to be determined. Thus, it will be stated what kind of benefits the opening and ending patterns, which constitute the basic criteria in the classification of Uighur letters, can be systematically handled, determined, and demonstrated with formulas in the classification of documents that have yet to be defined. Simultaneously, a new proposal will be made to facilitate the identification and classification of Old Uighur personal (private) letters. [ABSTRACT FROM AUTHOR]

Hendiadyses are a form of expression and consists of more than one word with synonyms, near-synonyms, or antonyms. They have been used frequently in the Turkish language from the past to the present, to strengthen the wording. In this regard, the usage of hendiadyses is notably high in the Old Uyghur Turkish period when there were various religious and cultural interactions, and, therefore, there were different linguistic contacts. Most of Old Uyghur works have a religious character and hendiadyses found in these works have been studied extensively. But my aim here is to determine the hendiadyses in texts that have neither religious nor literary purpose. These texts were arranged according to daily life needs. Most of them have the characteristics of a contract, and so, they were also called "Old Uyghur legal documents." Also, they contain resources about the social, economic, and juridical life of the period, in addition to language data. Hendiadyses were also used in certain standards in the legal documents, which have a wide range from buying and selling, hiring, exchange and loan transactions to will, petition and orders. In this article, I determined the hendiadyses in these texts. Besides, I give their meaning and present examples of contexts with modern Turkish translation. [ABSTRACT FROM AUTHOR]

Two Old Uyghur fragments from Yarchoto in the Turfan Oasis can be assigned to a narrative that is not known to us in this guise from any previously known work. The manuscripts of the Berlin Turfan Collection were written sometime during the 10th to 12th century. The main topic of the text is the account of a caravan which brings merchants to Byzantium. A poor man wanted to join it but was rejected by the merchants whose purpose was to gain wealth and a luxurious life. The text culminates in a saying ascribed to the Buddha that one can achieve the fulfilment of all wishes only by listening to the Buddha's teaching. [ABSTRACT FROM AUTHOR]

Eastern Turkestan is an area that has witnessed a lot of occupations and rebellions from large to small scale throughout history. In 1911, the Qing Dynasty was overthrown as a consequence of domestic struggles in China, and Eastern Turkestan was impacted by this situation. After thisevent, the people in Eastern Turkestan were governed by a governor-general, and exposed to arbitrary changes since it was not controlled by a central authority. The Kumul rebellion, which started in 1931 during the period of Chin She-jen, began as a consequence of these changes by the governor-general who had seized power. Although the initial trigger of the rebellion was provoked by a Muslim girl's seduction from a Chinese official, the rebellion over time, turned into a power struggle between a lot of groups that wanted to establish dominion over the region. These power struggles were not limited to the Kumul Region but spread to the Uighurs who were living in the southern regions, and resulted in the establishment of an Islamic state in Eastern Turkestan although it was called by an another name. For this reason, the Kumul Rebellion is an important example in terms of the balance of power which emerged in the region and from seeing what the mistakes in administrative practices could cause. [ABSTRACT FROM AUTHOR]

Hendiadyses, seen in Old Uighur as in any other era of Turkic, are a great variance of expression. The topic of hendiadys, studied by researchers from various aspects, is still there waiting for to be examined and clarified. The hendiadyses used in Old Uighur need to be specified because of their great importance for understanding the texts written in the language. Examples that were not part of the other Uighur hendiadys studies, but seen in Kşanti Kılguluk Nom Bitig, are studied here. This work, Kşanti Kılguluk Nom Bitig, having great significance in terms of hendiadys use, is a repentance text of Buddhist Uighurs. In the introduction, a brief summary of the studies done on this work has been given. Furthermore, some points about hendiadys examples have been mentioned. Examples are listed with their Turkish and German meanings. Also, the context in which they were used and how frequently they were encountered is also given. [ABSTRACT FROM AUTHOR]

Studies on textes written during the Old Uyghur Turkish have been continuing. Among these studies cataloque researches are the most significant. The documents in this work are existed in the tenth volume of the serial, Alttürkische Handschriften prepared by Jens Wilkens. In this study, Wilkens has introduced documents belong to the book of Daśakarmapathaavadānamālā (DKPAM). DKPAM is a religious textbook about the ten unadvisable malicious ways of affairs - the ten sins -in Buddhism. The third one of these is the sin of eviñ yutuzıña yazınmak or amranmak nızvanı, which means adultery with someone else's wife. We focused on this third sin in this research of DKPAM and these documents searched and printed before. This study is consist of five parts: Introduction, Text, Translation, Notes and A Copy of the Original Documents. The original text is downloaded from the digital archive of the Turfan and Mainz collections on the internet site of Berlin-Brandenburg Academy of Sciences. These documents have been transcripted and translated. While making transcription correspondence of the documents and with the help of the parallelism gaps of the text have been completed. These are showed in the footnotes. The text has been translated into the Turkish of Turkey. Foreign words in the examined documents, words used seldomly in Old Uighur Turkish, new expressions and handiadyoin are explained under the title of "Notes". In the end the original copies of the text are attached. [ABSTRACT FROM AUTHOR]