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The rise of the People's Republic of China (PRC) in economic, technologocial, and political areas is the most serious systemic challenge to the Atlantic bloc after the end of the Cold War. During the era of the U.S. President Donald Trump, the measures against PRC's rising remained one-sided due to Trump's suspicions againts NATO alliance. With the election of Joe Biden to the U.S. presidency, his policy of strengthening transatlantic alliance enabled NATO to adopt a common approach concerning the PRC. The PRC's support to Russia in Russia's invasion of Ukraine, its measures against Uyghur population in Xinjiang, and its strong language in Taiwan issue are factors that led to change in Europe's threat perception. Thus, European countries started to side with the USA concerning the PRC. NATO identified the PRC as a systemic challenger in 2021 and announced that it will act cooperatively against the security threats that PRC caused. NATO identified political, economic, and digital spheres competition areas with the PRC. It should be expected that NATO will strengthen its partnerships in the Asia-Pacific region; solidify cooperation between the USA and European countries to provide common approach concerning the PRC; and adopt an active position in cybersecurity to counter the activities of the PRC in the cyber area. [ABSTRACT FROM AUTHOR]

Folk narratives are an important component of cultural memory. Narrative, which reflects information, experiences and teachings from the past, serves the function of ensuring the continuity of cultural memory, protecting the identity of the society and transferring it to future generations. Turkish folk narratives are mostly the product of the transition to settled life and are a genre that contains many codes about this period of the Turks. The theme of love come to the fore in folk narratives especially with the influence of the settled life. The Uyghurs are a deep-rooted Turkish tribe that has survived on the stage of history since the early periods and had an early settled life. It is possible to see their deep-rooted past in the oral and written tales they have created. The narrative of "Şehzade Behram and Melike Dilriz", which is the subject of the current study, is an example of this. In the narrative, the features that the heroine looks for in a spouse and the competitions the she forces male heroes to take part in are among the motifs that carry the cultural codes of the settled life. The type of Khidr that takes shape in this context and occupies a central position in this study is a product of the collective memory of the Uyghur Turks, and it has both similar and different characteristics with the traditional Turkish belief in Khidr. In this article, the structure and characteristics of the type of Khidr in the belief system and culture of the Uyghur Turks were identified and examined. [ABSTRACT FROM AUTHOR]

Uyghur Intangible Cultural Heritage is listed under the UNESCO Representative List of Intangible Cultural Heritage of Humanity, heritage lists of China, and the UNESCO List of Intangible Cultural Heritage in Need of Urgent Safeguarding, as well as the List of Representative Projects of Intangible Cultural Heritage in Xinjiang Uyghur Autonomous Region. Therefore, it is necessary to outline and evaluate the Intangible Cultural Heritage of the Uyghur in terms of the number of their representative elements, their area-categories, their geographical distribution, their inclusion in various lists, the safeguarding action plan for them. In this article, after briefly explaining the history of intangible cultural heritage studies in China and the related studies of the Xinjiang Uyghur Autonomous Region, the article will proceed to introduce the Uyghur elements on the UNESCO Representative List of Intangible Cultural Heritage of Humanity and the List of Intangible Cultural Heritage in Need of Urgent Safeguarding. These will be specifically discussed. Then, 33 elements of Uyghur culture in the List of Representative Elements of National Intangible Cultural Heritage and the related 61 sub-elements will be discussed one by one, in accordance with the arrangement in the intangible cultural heritage areas identified by UNESCO. Three elements in the field of oral traditions and expressions; eight elements, 20 sub-elements in the field of performing arts; three elements, seven sub-elements in the field of social practices, rituals and feasts; five elements and 10 sub-elements in the field of knowledge and practices related to nature and the universe; 14 elements and 21 sub-elements in the field of handicrafts will be examined one by one. Brief information will be given about the item's name, its category in China, item number, inventory number, approval date, geographic distribution center(s), and item protection agency. Some elements will be defined when necessary. Considering that all studies regarding the Intangible Cultural Heritage of the Uyghur are carried out within the framework of China's Intangible Cultural Heritage studies, Uyghur Intangible Cultural Heritage as a part of China's Intangible Cultural Heritage, suitable evaluations will be made on the studies regarding the Uyghur's elements, and the sub-elements. The Intangible Cultural Heritage of the Uyghur is an indication of the spiritual wealth of the country and humanity. It needs to be introduced in greater detail, more scientific research and more comprehensive evaluation. On the other hand, these kinds of studies, have a special value to China's Belt and Road Initiative. [ABSTRACT FROM AUTHOR]

There is no exact information about the number of languages that exist today. Studies show that there are nearly ten thousand languages in the world. Recent research, based on more specific data, shows that there are about 7,000 living languages in the world. It should also be noted that there is an uneven distribution between the number of languages and the number of speakers. Today, a number of measures are taken to protect the languages and national identities of Turkic peoples living in different communities. Today, Turks live as a community in Russia, Iran, China, Bulgaria, Germany, Moldova, Georgia, Hungary and other countries. The policy towards the languages of the Turks in the mentioned countries is not at all satisfactory. The fact that the laws of the Russian Federation, the People's Republic of China and the Islamic Republic of Iran do not guarantee the protection of the languages of the minority Turkic peoples by the state makes it difficult for the Turkic peoples living in these countries. Today, the isolation policy towards Turkic communities is carried out for specific political purposes in countries where a small number of Turkic people live predominantly. In this article, we will try to talk about the language policy applied against Turks in Georgia, one of the countries where Turks live the most. [ABSTRACT FROM AUTHOR]

The Sanskrit Saddharmapuṇḍarīka-sūtra or Lotus Sūtra is among the most important literary sources of Mahāyāna Buddhism. Old Uyghur version of this text in Sanskrit, which is unknown when, where and by whom it was compiled, is called Vaphuaki atl(ı)g nom çäçäki sudur. Old Uyghur version dates to a Chinese translation of the text by Kumārajīva in 406. In later studies, it is mentioned that a Sogdian version was also used among the sources of the Old Uyghur version. Fragments of Old Uyghur Saddharmapuṇḍarīka-sūtra were found because of research in Dunhuang, Turfan and Yarkhoto. The fragments that have survived to date belong to various parts of the text in question. Between the years 1911 and 2020, various studies were completed on the fragments of this text. In this paper, the unpublished fragments of the Avalokiteśvara, which constitutes the XXVth chapter of the Old Uyghur Saddharmapuṇḍarīka-sūtra, and more specifically Kuanši-im Bodis(a)t(a)v, preserved in the Berlin Turfan Collection, will be published. In the introduction of this paper, more than a century of work on Saddharmapuṇḍarīka-sūtra will be mentioned, and then the transcriptions and transliterations of the fragments in question will be included. This will be followed by explanations of the text and glossary. [ABSTRACT FROM AUTHOR]

The Uyghurs, who had to migrate to different regions after the collapse of the Uyghur Khaganate of Ötüken established in Ötüken, established the Turfan Uyghur State in Koço, Beş Balık and Turfan regions. With a peaceful policy, the Uyghurs living in this region became the most advanced Turkish society of that period in the fields of agriculture, trade, literature, education, law, etc. and left many documents called "civil documents" in the literature. Among these documents, the Old Uyghur Law Documents are important documents that reflect the cultural characteristics of that period and serve as a source for the study of the Old Turkic language. Especially due to the adoption of new religions, trade relations and migrations, there are many concepts in Old Uyghur Turkic that were created and signed by applying the morphological method, the syntactic method or the borrowing method to sign new terms. Considering that the signification of term formed by syntactic method is less considered in many studies, this study examines the situation of compound verbs formed with noun + (auxiliary) verb, which is one of the meaningful language elements, in the Old Uyghur Law Documents written in Old Uyghur Turkic. In the study, document analysis method is applied and compound verbs formed with noun + (auxiliary) verb are presented to the attention with examples. [ABSTRACT FROM AUTHOR]

It has been more than a century since the discovery of the old Uyghur texts and the publication of the texts. Almost all of the texts and fragments discovered during this time were read. It is seen that the previously read texts are reconsidered in the light of the accumulation, development and current findings in the field of Turcology in general and the Old Uyghur in particular. There are new approaches in these current readings. In this study, some current reading approaches have been identified through the old and new publications mentioned. In order to identify these new approaches in text reading, Altun Yaruk Sudur in Old Uyghur, which has more than one hundred and fifty publications from 1908 to the present (2023), has been selected. As a result of scanning and examination based on Altun Yaruk Sudur's text publications, reading approaches on some issues related to Old Uyghur orthography were determined. These findings are; Adjacent and separate writing of affixes, spelling of missing vowels, use of transliteration, representation of closed e in text readings, representation of j in text readings, confusion of s-z and t-d, readings o and ö instead of u and ü, were examined under the items and statements have been made. In addition, examples were given to old and current readings and thus current approaches were tried to be revealed. [ABSTRACT FROM AUTHOR]

Old Uyghur developed on the basis of religious and non-religious literature. While non-religious literature constitutes civil documents related to daily life, religious literature mainly constitutes the translation of literary sources related to circles such as Buddhism, Manichaeism and Nestorian Christianity. Among these, Buddhism has the largest place when it comes to the translation of religious literature. In fact, Buddhism does not take place among the Uyghurs with a single school. Northern Buddhism, or Mahāyāna school, in other words, and many schools, whether they originated in India or not, are traced in Buddhist Uyghur literature. Tibetan Buddhism is also a school that has a place in the Buddhist Uyghur literature, whose existence was witnessed especially in the last period of the Qocho Uyghur Khanate [850-1250] with its literary sources. Tibetan Buddhism, which is essentially based on Vajrayāna or Tantric Buddhism and blended with the Tibetan local religion Bön, has found its place in Tibet and Mongolia today. At this point, Sitatapatrādhāra?ī, which is also the subject of this paper, is a text written in this tradition. In this paper, three fragments identified as belonging to the Old Uyghur Sitātapatrādhāra?ī and preserved today in the Berlin Turfan Collection with archival numbers U 2250 (T I [544]), U 2251 (T I [545]) and U 2252 (T I [546]) will be examined. The philological edition of these fragments, which have not been published until now, will be carried out. [ABSTRACT FROM AUTHOR]

There are many words witnessed in the historical Turkish dialects or only in the Old Uyghur Turkish. One of them is the verb yaktur- arose to reproduce works to spread Buddhism. The word is not found in texts with Runic letters. The reason for this may be due to the fact that paper and printing techniques are not used in the writing of these texts. In the explanations given by the researchers, the origin of yaḳtur- is not entirely clear. This verb is mostly seen in Old Uyghur Turkish with the meaning 'to get books, copies etc. printed or to print'. The word in question is not found in texts with Runic letters. This may be due to the fact that paper and printing techniques are not used in Runic letter texts. We think that yaktur- 'to get books, magazines, etc. printed’ can be combined with the verbs *ya- and yak- in terms of root, meaning and structure. For this reason, the relationship between the meanings "to print books, copies etc." with the verbs *ya- "to approach", yak- to "approach", yak- to "drive, to rub" have been examined and explanations have been made in terms of etymology, structure and semantics. [ABSTRACT FROM AUTHOR]

Chagatai, which forms the eastern branch of historical Turkish written languages and is accepted as the fifth phase of this written language and the third phase of Central Asian Islamic Turkish Literature, is a historical written language that lasted from the beginning of the 15th to the beginning of the 20th century. As the continuation of the Karakhanid and Khwarezm literary languages, it has been the common written language of the Eastern Turks in Central Asia. Many studies have been conducted on Chagatai Turkish so far. However, there are very few studies on the syntax of Chagatai Turkish. This study is based on the thesis titled as "Syntax in Chagatai Turkish (In the Example of Translation of Chagatai Seyfu'l Mulûk Story Written in Uyghur Alphabet, Mecâlisu'n-Nefâ'is and Tezkire-i Evliyâ). In this study, syntactic comparison was made on the basis of three works in three different periods of Chagatai Turkish. These three works, represent the characteristic language features of Chagatai Turkish, and also contain some linguistic differences, present many materials on the syntactic level. The study has been prepared in order to create a perspective on the syntax of Chagatai Turkish in general terms. [ABSTRACT FROM AUTHOR]

The study aims to determine the concept marks formed by more than one semantic (syntactic way) in the vocabulary of Dantipali Bey and Sacred Rabbit Stories, one of the works of the Buddhist circle of the Old Uyghur Turkish period, and to reveal the developed language feature of the Old Uyghur Turkish period based on these concept marks. Thus, the original and Turkey Turkish text samples of the related stories will be examined and the concept marks formed by this method will be determined. Then, the obtained concept signs will be classified among themselves and explained together with their theoretical features. Then, the frequency of occurrence of the relevant concept signs in both stories will be presented numerically in a tabular form. In the conclusion part, based on the data in the table, the frequency of occurrence of the concept signs in both stories will be evaluated in terms of quality and the value and importance of these concept signs in terms of the developed language feature of Turkish will be presented to the attention. In addition, it will be emphasized that the study will be a guide for grammar studies to be made about Old Turkish and Old Uyghur Turkish works. [ABSTRACT FROM AUTHOR]

As humans are finite beings, they have sought to understand and find the infinite throughout history. Theologians, philosophers, physicists, logicians, and mathematicians among those of other disciplines have all emphasized and tried to explain the notion of infinity in different ways. Ancient Greek philosopher Anaximander was one of the first Westerners to delve into this topic. Indian holy books serve as the first Eastern examples. In Buddhism, the concept colti nayuta literally meaning too many to count expresses infinity. One particular manuscript, the Surya Prajnapti, divides numbers into those that are countable, uncountable, and infinite. Several Old Uyghur translations of Buddhist texts contain many a word that loosely describes infinity. This study will explore that, and examine how the Uyghurs used to perceive infinity by examining between language and thought. [ABSTRACT FROM AUTHOR]

The 1983 historical play written by Seyfettin Azizi, Amannisahan, is one of the most significant works of contemporary Uyghur theater. It describes the life of Amannisahan, a Uyghur scholar and collector of twelve Uyghur maqams, who lived in the Yarkand Khanate during the 16th century. This "historical drama" with literary and musical components was the result of its author's Seyfettin Azizi's research into Uyghur society. Amannisahan is a fictitious female character who, through her artistic ability, bravery, and self-assurance, transcends the boundaries placed on her by the society in which she lives. A lot of information comes from her marriage to Sultan Abdurreshithan, her role in this marriage and her standing among the courtiers, the situation of Uyghur women in society in terms of gender, the injustices she faced, and her social and personal responsibilities. Thus, the play Amannisahan is evaluated from a gender-centered viewpoint with regard to its place in the history of Uyghur theater and the literary personality of its creator. [ABSTRACT FROM AUTHOR]

There have been many studies on verb combinations, one of the categories that have been formulated within the framework of certain rules since the first written texts of the Turkic language. These studies have recently focused on the grammarization, modality, and actionality of verb combinations. When the verb combinations in historical and modern Turkic written languages are researched, it is seen that new auxiliary verbs have emerged in different phases of the Turkic language. In this article, the meaning and derivatives of the verb tüke-, which has been witnessed with its various derivatives since the first written texts of the Turkic language, will be emphasized. The role and meaning of the auxiliary verb tüket-in the verb combination will be evaluated within the framework of the structure of verb + vowel adverb suffix + tüket-, which can be witnessed especially in the Buddhist texts of Old Uyghur Turkic. It will be discussed through which processes the verb tüket-in Old Uyghur Turkic texts turns into an auxiliary verb. [ABSTRACT FROM AUTHOR]

Uyghur people used many alphabets from past to present. Because of many reasons related to the alphabets they used and the periods in which those alphabets were used, changes were made in the rules of spelling. With the stream of time, there might be changes in the number and spelling of words used in languages, but such a change has been experienced more in Uyghur language than in other languages. While only four alphabet changes were made in Uyghur language, which has been used in the Uyghur Autonomous Region of China since 1950, eight spelling changes were made from 1980 to 2010. Uyghur people living in Central Asia had to change the alphabet several times in certain periods. In this article, after the alphabets used by the Uyghur people in the period after they accepted Islam, that is, from the Karakhanids period (840-1213) to the present day, are explained with examples, the spellings of the words used in the above-mentioned alphabets are compared and the differences are explained with examples. In some periods, the number of letters used in the same alphabet was changed. While the new words produced for Uyghur language in different stages and words that have been changed from foreign languages or accepted as they are, are explained with examples, some negative problems experienced due to the frequently change of the spelling rules in today's modern Uyghur studies are summarized. [ABSTRACT FROM AUTHOR]

Historically, literary products in written languages have been products in which expression techniques belonging to contemporary narrative types are also used effectively, as well as using traditional expression techniques in oral language in the best way. One of the remarkable works of the Old Uyghur Period, one of the important historical periods of Turkish, the work named Maitrisimit also shows the quality of a high-level literary work in terms of expression technique. The work, which is considered to be the holy book of the Buddhist teachings, unlike the other works of the period, is written in chapters in the form of "ülüş" and is a drama piece in which each chapter is accepted as a scene. In the parts of the work, the techniques used in contemporary narrative types in the text parts where there are no direct speech pattern elements have been remarkable. In the study, the quoted monologues in the work are handled in terms of contemporary narrative technique; It is aimed to determine the types of monologues, the functions of the monologues used and to draw attention to the importance of this aspect of the text of the work. In the findings obtained in the work, it was determined that the quoted monologues showed similarities as a contemporary narrative technique when compared with the examples in the historical process, and it was evaluated that it was a model among the works written after him in the same period. [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]

The phrase erdem, which is defined with words such as "heroism, valour, bravery, bravery" when combined with the phrase alp and er in the Yenisei inscriptions, expresses an ideal when combined with phrases such as er erdem, erdem üçün, er erdem üçün, alpın erdemin üçün. This ideal is realized in various situations in the inscriptions. İt is also related to the profession of "embassy", which means taking part in the state's internal and external communication activities. For example, Yenisei inscriptions contain many concepts about how the embassy and communication were made between Turkish tribes and states. One of these concepts is the word yumuş in Old Turkish. For the first time, in the Shanchi III inscription, "news, communication; As a result of the use of this word, which is witnessed in the meaning of "embassy", within the conceptual field of the old Uyghur word tapıg/tapıgçı, from the old Uyghur language "work, service, duty"; It can be followed from historical texts that it became widespread in the meaning of "servant, attendant" but also preserved its root meaning. This study is evaluated the meaning of the word yumuş in the first line of the Şançi III (E 152) inscription both with the help of other words as (erdem, yor(ı)t-) in the context of the sentence and with witnesses from historical Turkish dialects. In addition, the first two lines of this inscription will be interpreted by taking into account the differences in the previous reading and interpretation proposals. [ABSTRACT FROM AUTHOR]

A large number of terms that mean illness, pain and ache were interchangeably practised in the Old Turkic language. The Uighur Turkic language particularly uses terms of disease, pain and ache abundantly. In most cases, the differences between these terms which mean disease are conspicuous and are frequently witnessed in collocations, mostly as reduplications or all together to provide the same. Most studies on medical terms have been carried out and still pursued in both Old Turkish and other historical periods of Turkish language. This study concerns the terms agrıg, ig, kegen, kem, tikig, toga which generally mean "sickness" and "pain", not terms referring diseases or limbs in Old Uighur Turkic and some determinations and attention will be presented about the use of these terms in the texts of the period. [ABSTRACT FROM AUTHOR]

After the fall of the II. Köktürk State, the Uyghurs took the Turkish tribe and communities under their rule and established the Uyghur State in Ötüken. In 762, when Bögü Kagan accepted Manihaism as the state religion, fundamental changes occurred in Uyghur social and cultural life. In particular, the migrant settler way of life is replaced by a settled life, and Tengrism is replaced by Manihaism, Buddhism, Islam and Christianity Translations into Old Uyghur Turkic under the influence of new and different religions have led to the emergence of a large religious literature. In addition to religious literature, there are texts written on non-religious topics during the old Uyghur Turkic period. Undoubtedly, the old Uyghur law documents, which contain important information about the Turkic number system, conseption of history, vocabulary, law and agricultural terms, lifestyle and belief, social, cultural and economic situation of the society, are important. In this article, which aims to determine the unmarked (/.Ø./) functional elements task elements in these documents, which are formal texts, firstly, information about law documents is given, and then, according to the principles of "convenience and intelligibility", task elements that are dropped by transferring their duties to the next meaningful or functional elements or used unmarked against the elements examined. [ABSTRACT FROM AUTHOR]

Chagatai Turkish, which existed from the 15th century to the beginning of the 20th century, is generally handled in three periods: pre-classical, classical and post-classical. Almost all of the works that are known to be written in the pre-classical and classical period and have reached today have been published and presented to the benefit of Turkology. However, some of the works that are known to be written in the post-classical period and are registered in the inventory of many libraries today have not been published yet. One of these works is Kitab-i ʿUmdetu'l-Islam, which is the subject of this article. The work was written in the post-classical Chagatai Turkish in the 18th century and is registered at Bibliothèque Nationale supply turc 966. Kitāb-i ʿUmdetu'l-Islām is a work that includes basic information about the religion of Islam. This study consists of introduction, sound and morphology, text and dictionary sections. In the introduction part, general information about the work is given. Its grammar features are pointed out in the phonetic and morphological section. In the text part, the work has been translated into Latin letters using transcription letters. In the dictionary section, the meanings of the words in the text are given. In the work, there are features of Chagatai Turkish in general. However, the presence of some features of New Uyghur Turkish in the text increases the value of the work. It is hoped that this study on the work will make positive contributions to the post-classical period Chagatai Turkish studies. [ABSTRACT FROM AUTHOR]

This work takes the guest to talk about the man in the Old Uighur Civil Documents, which is about the nonreligious texts of the Old Uighurs. For this purpose, all the texts in the Uighur Documents were scanned, and from this scan, the elder man had a comprehensive and detailed view. According to this, two basic groups have been formed as the vocabulary that can be accessed directly and the vocabulary that can be accessed from the context of the text (not directly accessible to masculinity information). The information obtained is also grouped within itself. In the first main title, the basic basic name tags for the society are related to the world of names. In the second title, with the expression used for the male, it is about talking to a man by road. Each of the detected ones was compared with the Old Uighur text inventory without resting with a runic text, and it was tried to be lived by working on the Old Uighur Civil Document, which cannot be thought of in terms of meaning with the system related to the existing one. Again, for each word, an example of Old Turkic is given and its etymology is explained, and it is observed in the figure how the Old Uighur society was met in this general male general line. This study, which aims to reflect the games in the game within the scope of the text of the non-religious Old Uighur contract, aims to benefit the users. [ABSTRACT FROM AUTHOR]

In the Library of Lund University, Sweden, which has an important place in Turcological studies, there is a collection of manuscipts that were written in Eastern (Chagathay), New Uighur and Uzbek Turkish. Foremost among these, Turcologist Gunnar Jarring Collection, is a leading example, which contains many precious works in various genre and versions. Copied by Swedish missionary Gunnar Hermansson on 15th April 1928 and donated to the Lund Library in 1982 by Jarring, registered to number Prov. 6, in the seize of 18x11 cm, "Teõkìre-i Süt Bibi PÀdişÀh" will be examined in this article. Each foil being comprised by 9 lines except for three foils, this 16-foil tezkire (collection of biographies) is a prosaic and religious/sufistic work that was written in late Eastern Turkish. The work is mainly about parables concerning a woman Saint named Bibi Halvâî (Ümeyye) and her disciple and caliph Süt Bibi (Ámine). In this study, after introducing the work in its form and content, its language and style will be examined and eventually a dictionary will be created by transcribing the work into contemporary Latin alphabeth. The tezkire is very much contentful for an academic study by virtue of its authenticity in the subject-matter and having related to late period of Eastern Turkish in terms of language (phonetic, morphological, dialect). [ABSTRACT FROM AUTHOR]

The first researcher that comes to mind when the verb-complementary relationship is mentioned is the French Lucien Tesnière (1893-1954). Tesnière, who is considered the founder of modern dependency grammar and valency theory, divided the other elements into actants and complements (circontants) based on the verb in the sentence, but compared the ability of actions to receive a certain number of agents with the combined value of the atom, and described the agents as necessary and the complements as optional. In this study, firstly, the origin of the verb that we see in the form of tur- in the inscriptions and texts belonging to the Old Turkic (Kök-Turkic and Old Uighur Turkic) period is emphasized and then, in terms of the relationship of the verb-complementary, the complements of the verb tur- and its derivatives, and the examples taken from the inscriptions and texts are presented. The aim of such a study is to contribute to a lexicon of valency of the verbs in Old Turkic which can be revealed in the future as a result of the desire to eliminate the lack of Old Turkic researches. [ABSTRACT FROM AUTHOR]

The Uyghurs, who demolished the II. Kokturk Khaganate and established an independent government under the name Otuken Uyghur State, are known for their cultural and religious systems developed within the history of Central Asian Turks. As a result of the trade-based relations with Sogdian, Toharian and the Chinese over the geography, changes have occurred in the Uyghur society structure. Among the innovations that took place in the Turkish society specifically for the Uyghurs, there are changes such as living in settled life, adopting Manichaeism and Buddhism, religions specific to Central Asia, and alphabet change. The most important innovation in the social life of Uyghurs, a warrior and nomadic community, is religious change. Manichaeism, which was made systematic in the founding of Mani in the 3rd century, was accepted as a state religion during the period of Uyghurs by Bögü Khan. This doctrine, which is based on dualities such as light-dark and good-evil, is a belief system that bases its salvation on abiding the Five Commandments and the Three Seals. This doctrine, which prohibits eating meat, killing creatures was adopted by the ruling class in a religious character that was originally adopted by Bögü Khan and his family members, despite the fact that they were in stark contrast with the Turkish social structure. Manichaeism, which is a state religious identity with Uyghurs for the first time, has been an indication of religious freedom in Uyghurs as a belief system that progresses side by side with Buddhism, although it was initially trapped in the Uyghur dynasty. Manichaeism, which developed under the political protection of the Otuken Uyghur State, continued until the destruction of the Uyghurs by the Kyrgyz. The Uyghurs, destroyed by the Kyrgyz in 840, turned to the Tarim Basin and established the Khotco Uyghur State. This period, in which the Buddha religion was built on solid foundations, is seen as a peak period in terms of Turkish Buddhism. Although the period when Buddhism started to be seen among Turks, the adoption of the Buddha religion by the Uyghurs in mass, is dated to the 9th century. The Uyghurs, who preferred the Mahāyāna Buddhism aimed at the liberation of society, learned the belief systems of this doctrine, especially with the help of Sogd and Chinese, and revealed religious works with the Uyghur Alphabet, whose origins were based on the Sogd script. Experiencing the thought systems of these teachings on the basis of Manichaeism and Buddhism, Uyghurs have created a developed social structure especially at the level of these belief systems based on individual and social liberation. Charity culture, which is one of the practices that this religion commands to the civilian people outside the monastery in both Manichaeism and Buddhism, has a conceptual richness on the basis of these teachings. The concept of charity, which ranks first among the Five Commandments, known as the virtues such as not killing living things, not drinking, not adulterous, and righteousness in Manichaeism, is one of the concepts that the Society emphasizes in two groups: Elects and Hearers. The concept of charity, which is also expressed as material aid to the clergy of the civilian people, known as the Hearers class, appears as a tradition in this doctrine, which has been skillfully theorized by the Elects and has promises to attract civilians to religious practices. As with Manichaeism, the practice of charity, which is related to the virtue of generosity that Buddha candidates must have on the way to enlightenment, is known as the sacrifices that Bodhisattvas make to living beings in their own personalities, both material and spiritual (compassion), as an example of charity for the clergy. In this direction, the article is based on the purpose of showing the qualities of the materials related to charity in the Manichean and Buddhist works of Old Uyghurs in line with Manichaeism and Buddhism. In this study, first of all, the view of related teachings on charity concept in terms of Manichaeism and Buddhism, the results of charity practice in the Uyghur period written by various researchers and whether it corresponded in the Old Uyghurs, and the concept of charity on the basis of Manichaeism, Buddhism and Uyghurs, the reasons for the partnerships that developed between Manichaeism and Buddhism in terms of charity culture will be studied by revealing the type, content and benefits it will have. [ABSTRACT FROM AUTHOR]

Modern Uighur Turkish literature and Turkey Turkish literature was fed from a common cultural resource. However, these two literatures also show some local characteristics unique to them. In some works that are the product of these literatures, we can find both common cultural elements and local elements together. A good example of this is the poem "in the cheater", which is the subject of our review. The poem "Uçraşkanda" written by Abdurehim Tinleşup Ötkür, one of the important representatives of contemporary Uyghur literature, is in the style of "müşaare (deyişme)", the first example of which is seen in Divanü Lügati't-Turk. Poem: It is an indication that a tradition of about a thousand years is continuing and the cultural bond between the two regions has not been broken. It is seen that Abdurehim Tleşup Ötkür wrote the poem "Uçraşkanda" based on the poem "No No" by Emrah from Erzurum. In this article, the relations, and similarities between the two poems were determined and evaluated. [ABSTRACT FROM AUTHOR]

Temuchin founded the Great Mongol Ulus with the support of Mongol and other leaders at the quriltai held in 1206. Thus, he established political unity in Mongolia. He also received the title Genghis Khan in the same quriltai. Genghis Khan had many wives and children born from these wives. Genghis Khan had four sons and five daughters from his first wife Borte Uchin. The eldest of Genghis Khan's daughters born to Borte Uchin is known by the name Qochin Begi. Qochin Begi was a bride to the Ikires tribe. Chichegen Begi, the second daughter of Genghis Khan, was a bride of the Oirat tribe. His third daughter, Alaqa Begi, married grooms from the Onggut tribe. His fourth daughter, Tumalun Begi, was a bride of the Qongirat tribe. Altalun Begi, the fifth and most favorite daughter of Genghis Khan, was the bride of the Olqunut tribe. Genghis Khan has other daughters besides those born to Borte Uchin. Of these, Al Altun Begi became the bride of the Uighurs. Although it is not known exactly whether Alachin Begi was the daughter of Genghis Khan, she became a bride to the Uighurs after Al Altun's death during the time of Ogedei Khagan. Genghis Khan had another daughter named Tulgha, who according to some researchers was born from Qulan Khatun. It is seen that this girl was a bride to the Qarluqs. All the daughters of Genghis Khan, whom we know about, were married to leading figures of the period. These individuals are carefully selected and consist of supporters who inform Genghis Khan of their loyalty when he established or after establishing his state. Grooms who married these girls were called “Guregen” by the Mongols. [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]

A Loan, which is the money or something valuable received to be given back under certain conditions, was one of the most frequently used trade ways to provide needs in the Old Uyghur society. Present contracts show that Uyghurs also borrowed for various agricultural products such as barley, wheat, and cotton in addition to the financial requirements. The loan contracts were issued by the debtor and the lenders together. They comprised the repayment conditions, surety and testimony information. This study is about the publication of the fragments of eight different loan contracts preserved in the Turfan Collection in the Berlin-Brandenburg Academy of Sciences and Humanities. In the first instance, the main specialties of the loan contracts have been determined. The fragments have been transcribed, transliterated and then they have been translated into Turkey Turkish. Descriptor notes have been added where necessary. At the end of the study, there is an index of the texts and facsimiles. [ABSTRACT FROM AUTHOR]

Language is a phenomenon which is at the focus of cultural interaction and effectively uses the quality of being a communicative tool which is one of its basic functions. Thus, the individual who uses the language fulfills his / her basic needs with his / her own purposes. On the other hand, language is influenced and influenced by various disciplines and fields such as religion, politics, law, commerce and literature. This interaction, which was mentioned in terms of its historical periods in Turkish, was intensively experienced in Old Uighur Turkish Period. In this context, the Old Uighur Turkish works of Buddhist environment contain many concepts, concept signs, words and terms that are predominantly related to religious terminology in the context of the text due to cultural, political and economic interaction with the nations with which the period was connected. Texts that contain many terms, concepts and concept signs intensively affect the meaning value of many concept signs that they mark in Turkish in the context of sentences and this situation creates problems from time to time in terms of meaning. The resulting problem situation that naturally affects the work of the cycle correctly in the Turkish Turkey. In the works in which the concept mark (yuçul) is mentioned, this kind of problem created a problem and the meaning value of this concept mark was cautiously approached by the authors of the works. In the study, the meaning value in the works in which the concept sign is passed will be reassessed from the origin of the concept sign and the meaning value thought to be correct will be proposed. [ABSTRACT FROM AUTHOR]

The Period of Old Uighur Turkish It is a period in which cultural concepts, terms and words are exchanged in written language dimension within the historical development and change of Turkish. Especially in the period when Buddhism was effective and widespread, many of the words, concepts and terms related to religious terminology have been translated into Turkish by translating the themed and themed works into Turkish by Kagan and the commanders. These terms, concepts and words that are translated into Turkish; It is related to the disciplines of social sciences (religion, literature, politics, etc.) as well as to the disciplines of science. Thanks to the interdisciplinary link, the belief that birth and death in Buddhism is not only mystical; In the biological dimension, it is seen that the biological terminology formed in the works written in the written language also occurs. The language features of the texts of the period, the ability of the language to express concepts and terms have emerged through the interlingual translations. Jens Wilkens' research is also valuable and remarkable in this respect. In this study, J. Wilkens' Human Embryos According to Old Uighur Buddhist Texts was translated into Turkish and presented to the attention of researchers. [ABSTRACT FROM AUTHOR]

Orkhon Valley, which is in the borders of Mongolia at the present time, is an important region that is considered sacred by Hun, Köktürk and Uyghurs. There are many inscriptions, monument complexes and cairns in this region that are used as the administrative center of all three states. Every year in Mongolia, dozens of international excavation teams conduct excavations and field investigations in cultural and historical areas belonging to Hun, Köktürk, Uyghur and Mongolians in different regions of the country, especially in Orkhon Valley. Only one team from the Turkey participated in excavations of 2019 while the number of teams in Mongolia was around 70. Leaving aside the excavations organized by TIKA, it is clear that Turkish universities do not show the expected interest in the Mongolian geography. In this study, determinations and evaluations will be made upon the cairn excavation numbered IV in Uvur Khavtsal Valley near Karabalgasun, the capital of Otüken Uyghur Khaganate, carried out in partnership with Izmir Kâtip Çelebi University and Mongolia University of Science and Technology which in the summer of 2019. As far as we know, the Uyghur Cairn Excavation Number IV in Uvur Khavtsal Valley is the first excavation carried out by a Turkish University in partnership with a Mongolian University in that geography. The aim of this study, based on the report prepared by the Turkish and Mongolian joint excavation team is to introduce the cairn, especially its architectural features, and to present the results of the relevant excavation to the scientific world. [ABSTRACT FROM AUTHOR]

Old Uygurs had a significant influence on many aspects of Sogdian people, and they also learned Manichaeism from them. One of the important interaction elements between these people is the Manichean script, which was taught by Manichean Sogdian monks to Old Uyghurs. Manichean Uyghurs used Manichean script for their religious texts, just like the other Manichean communities. In Addition to Old Uyghur and Sogdian, there are many texts in the Manichean script which were written in Parthian, Middle Persian, and some other Middle Iranian Languages in Turfan region. In this study, the writing features of the letters for the consonants voiceless, fricative, uvular ḫ (x or χ); voiceless, fricative, labiodental “f” and voiced, fricative, labiodental “v” (β), which were developed secondary to other letters, were examined; moreover, the determined samples were presented comparatively. While we were giving this, we also briefly mentioned the Manichean script, and the historical development of the writing, and the people who used it [ABSTRACT FROM AUTHOR]

The story, which bears Sanskrit name "Prince Kalyanamkara and Papamkara" was written with the purpose of teaching Buddhism, which was mostly accepted by the ruling class, to the public during the Uighurs period. This story is one of the thousands of manuscripts that were put in a cave in Dunhuang at the beginning of the 11th century and sealed, then were discovered and opened towards the 1900s. This eighty-page long Uighur manuscript was discovered by Paul Pelliot in 1908 and brought to Paris. In this article, a parallelism was established between the Buddhist teachings in the story of Kalyanamkara and Papamkara and the preaching book Dhammapada, which is considered sacred for this religion. The points that overlap with the rumors attributed to Buddha's life were examined by making a comparative reading and the reflections of Buddhism in this story were revealed. [ABSTRACT FROM AUTHOR]

Tibetan Buddhism is a doctrine that is based on the Vajrāyana of Buddhism, whose foundation was laid in Tibetan geography but eventually reached countries such as China and India. Tibetan Buddhism, which emerged as a result of the synthesis of Bon religion and Shamanist elements in response to Buddhism, attaches importance to tantras composed of speeches whose origin is attributed to Buddha. Tibetan Buddhism, also known as Tantric Buddhism, Esoteric Buddhism, or Secret Buddhism, has an understanding that attaches importance to ceremonies, symbols and prayers. Tibetan Buddhism introduced the formulas of magic to Buddhism. The species that enrich Buddhism in terms of magic are mantras and dhāranīs. These texts, known as the magic formula, take place in Buddhist sūtra and make their believes comfortable by promising long life, rebirth, peace and health. Tantric Turk Buddhism, on the other hand, corresponds to the Tantric Buddhist understanding that the Uyghurs put forward based on Tibetan Buddhism during the Yuan dynasty. One of the most important concepts of Tibetan Buddhism, the Tantra understanding, Uyghurs who turn to formulas, 13-14. century, mainly contributed to this field with religious works translated from Tibetan. Among the texts of this field, the most well-known texts are Unnīna Vijayā Dhāranī Sūtra and Sitātapatrādhāranī which are the source of our study. In this study, the views of the concepts of mantra and dhāranī, which are concrete evidence to show the magic direction of Buddhism through these texts, have been tried to determine the religious value of these terms in line with the promised life style. [ABSTRACT FROM AUTHOR]

Kutadgu Bilig, one of the first Islamic period works, is an allegorical work created with symbolic expressions. The most important symbols in the work are Kuntogdı, Aytoldı, Ogdilmis and Odgurmıs, which are the four main heroes. When these heroes are considered, it will be seen that many cultural, language and religion interactions have been tried to be given through them or the items they use. In this context, although Kutadgu Bilig is the first Turkish-Islamic period work, it is possible to encounter the remnants of other nations and religions when the sub-lines in the work are examined in full. One of these religions is Buddhism. Although it is not known exactly when Buddhism started to spread among Turks, the Buddhist influence started to show itself more intensively in the 9th century and it continued until the 13-14 century when all the Uighurs were included in Islam. When the geography in which Kutadgu Bilig was written is examined, it is seen that different religions lived together in this geography and many works were written here in parallel, both Buddhist and Islamic. It is possible to see the Buddhist influence in Kutadgu Bilig. In this study, an investigation will be made on the Buddhist symbols in Kutadgu Bilig. [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]

Kutadgu Bilig is the one of the marvelous works belonging to Qarahanid Dynasty and it has attracted the attention of scientists, researchers especially in Turkey, Russia, Germany, France, China, Uzbekistan, Kazakhstan, Kyrgyzstan, Turkmenistan, Azerbaijan, USA and Japan. As it is known, Kutadgu Bilig's verse and prose versions were published in various languages and it came as first-hand sources to look for those who worked on the history, culture, literature of ancient Turks and Uyghurs. Accessing information about the works carried out in each country will be very important on Kutadgu Bilig Study. It is later than other countries such as Turkey, Russia, Germany that introducing, researching on Kutadgu Bilig in China. But in China Kutadgu Bilig research has gone through more than a century of history. This book has been published in Chinese, Uyghur, Kazakh and Kyrgyz languages, especially after 1978 in China, and 40 years after the reform. Scientists have shown great interest in this subject and after Kutadgu Bilig has been officially published, researchers who have been interested in Uyghur language, literature, history have examined Kutadgu Bilig in various aspects such as language, literature, philosophy, folklore and foreign politics. Meanwhile, many doctoral and master thesis were written by graduate students and doctoral students about Kutadgu Bilig. In this article the author mainly discusses the introduction, publication, and research of Kutadgu Bilig from the beginning of the last century to the present, and brief evaluations have been made on them in China. [ABSTRACT FROM AUTHOR]

Among the old Turkish texts, the handwrittens from Uighurs have an important place in terms of content, variety and grammatical features. Old Uighur texts, on the one hand, show language structure of the period in which they were written, on the other hand they include derivations and translations showing the existence of terms of newly entered religions, especially Buddhism. In this respect, in order to enlighten the historical accumulation of Turkish, unpublished Uighur texts should be brought to light. In this study, the handwritten registered with the number 752 in the Mainz Collection in Germany, which is commented among the Uighur narratives, will be given demonstration and this text will be published including transliteration, transcription, explanations and index. Based on its content, this handwritten, which is called “Old Uighur Four Brahman Story” by us, has a remarkable content in terms of vocabulary. While certain words are encountered for the first time in this handwritten, some of these words appear with their use which has never been seen before. Furthermore, approach of religious terms’ translation into Turkish is worthy of attention in this text. Our an attractive language trophy will be clarified by this study which expected to contribute to Uighur text edition activities which began in Germany firstly Turkey-oriented. [ABSTRACT FROM AUTHOR]

With the capture of Karabalgasun, the capital of the Orkhon Uighur Khaganate in 840, a large part of the Uighurs were scattered to the west, north and south foothills of Tanrı Mountains, and the rest to the south and north of China. The Uighurs who migrated to the agricultural basin reorganized here and founded the Uighur Idikut State and this state was reorganized XIV. century has continued to exist. Uighurs built a very deep-rooted civilization in this five century period and became one of the most important representatives of all branches of science and art from medicine to engineering, from music to literature. The Uighurs, most of whom belonged to the Mahayana sect of Buddhism as faith, created a literature within the Buddhism cultural circle and many translations and adaptations were brought to Old Uighur. Besides these works, the civil documents and contracts of Uighurs have survived to the present day. The dating in the documents was made according to the Turkish calendar with twelve animals. Researchers have limited the date range to the Mongolian-era Yuan Dynasty in China. In this study, it is aimed to determine the date of these documents through the onluk and yüzlük words that are witnessed in six of the Uyghur civil documents. [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]

Different opinions have been put forward so far on the root, meaning and etymology of the Old Turkic bögü/bügü word that came out as a personal name or title. bögü/bügü has also been associated with the word bokuk/bokug/bukuk/bukug used in Hun, Gokturk and Uyghur periods. The reason for bringing this matter back to the agenda is that recent researches on Uighur inscriptions and texts where bokuk is referred to as a clan name, as well as the re-evaluation of the new suggestions about the religious meaning of bögü together with the old information. In our paper we first examined the usage of these words within some important texts in the light of past studies and introduced some of the ideas that have recently emerged. Then, we tried to express our opinion about the contexts and meanings of them, and how these uses relate to each other in Turkish cultural history. Finally, we made suggestions about what might be the root and the oldest meaning of bögü/bügü, and underlined the points that need to be clarified and investigated yet. [ABSTRACT FROM AUTHOR]

From the ending of the 13th century to the beginning of the 20th century the west branch of the Turkic language was called Osmanli or Osmanli Turkčäsi, and the east branch of the Turkic language was called Çağatayčä or Çağatay Turkish. These languages were broadly used in wide arrears. In China, the Çağatay Turkish was used by Uyghur people till the first half of the 20th century. Meanwhile, the research on the Old Uyghur Language, Karakhanid languge, Çağatay language, the language and literature of the Modern Uyghur are composed of the main part of the nowadays Turkology. The researchs on the Çağatay language in China have been mainly done by the Uyghur scholars and these works are mainly in Modern Uyghur Language. Because of not knowing Arabic and Persian, the Chinese scholars who carry on research on Çağatay language could not make through research. This research carries out a general discussion on the researches which were from the first half of the twentieth century to the present day. [ABSTRACT FROM AUTHOR]

Since the tenth century to the Mogols invasion Kitanes had to play important rol in the east and central Asia and affected to Turkish history in some ways. The times is lested three century. During the histon/ times Kitans political, military and cultural development are related with Uyghurs. At this article will be description rol of Uyghures in the found and development of Kitans country and a affect to Kitan culture of Uyghur Cultur. [ABSTRACT FROM AUTHOR]

After the Mongols defeated Naymans and established their sovereignty on the vicinity of the Altay mountains, Uighurs accepted Mongol hegomony. From that time on ward, Uighurs had played an important role in the Mongol KSianate's political history. In addition to their militan/support for the expanse of Mongols, Uighurs showed themselves, especially, by their skills in the field of bureaucracy. Their profound impact on the Mongol Khanate became one of the reasons for mentioning about Uighurs in the literature handled in Persian, Arabic and Chinese related to Mongol History. Latin is another main language used in writing of historical works regarding Uighurs under the sovereignty of the Mongol Khanate. Both the globetrotters such as Johannes of Piano Carpini, Willem of Rubruk and Matthew of Paris, Hetum of Korykhos mentioned about Uighurs in their choronicles. In this study, tie Latin Works related to the Uighurs will be examined. [ABSTRACT FROM AUTHOR]

Throughout history different religions as Manichaeism, Buddhism, Christianity, Judaism and Islam had been accepted by different Turkic tribes and nations. In all these religions one of the most important concept is the Devil. Thus this concept existed in various forms in Turkish according to the era. In time the concept also took place in proverbs and idioms. Especially old Uyghur Turks gave many names to the Devil as a consequence of their Buddhist and Manichaean beliefs. After years the number of namings for the Devil decreased. The words related to the Devil in Old Uyghur language can be listed as follows: "amanizi, amanuşi, asuri, ayna, basarnan, butı, çantani, çitriçiri, daka, erklig kan, erklig ölümlüg şmnu, gopali, haimavadi, içgek, kalaşatari, karmasırıştı, katadakini, katanggatamali, katapudani, kilimbi, kimavati, kumbantı, kutayu, madar, maharuk, manir, maruti, ongjın, özüt, pançalakanti, pançalakari, pançali, pançaşiki, pançiki, pantaraki, paranati, patar, pret, pudani, rakşas, şamika, şımnu, tinki, tupalı, upakati, uru, yaksa, yek etc. Although some of these words are originated from Turkish, most of them are taken from especially Sanskrit and others from Sogdian and Tokharian. In this article based on words related to the Devil in old Uyghur texts, firstly the naming expressions for the Devil are examined and categorized in conceptual groupings, and then old Uyghur Turks' perception of the Devil is discussed. Based on this discussion it is proved that their perception is much more different than the perception of divine religions. Lastly the kinds of devil and hierarchy among them according to Uyghurs' perception are explained. [ABSTRACT FROM AUTHOR]

Today, the lands within the boundaries of Inner Mongolia Autonomous Region in the People's Republic of China have been the scene for settlement of different Turkish tribes and communities. For this reason, there are many rock engravings (petroglyphs), obelisks and marked stones, inscriptions, tombs, monumental tomb complexes, statues and architectural buildings from different eras, including (Kok)Turk Khanate and Otuken Uighur Khanate periods, in the referred geography. In this paper, Yorçı inscription with (Kok)Turk alphabet from (Kok)Turk Khanate period discovered in 1998 in Çagan Obuga (...) Village Holbugatu Hosigu district of Darhan Moominggan (...) settlement area connected to the City of Baotou (...) in Inner Mongolia Autonomous Region is addressed and investigated in all aspects. Yorçı inscription is of great importance because it is the first inscription written with (Kok)Turk alphabet discovered in the Inner Mongolia Autonomous Region. [ABSTRACT FROM AUTHOR]

The Turkish vocabulary enriches by means of the language activities such as derivation, compounding, becoming stereotyped in every term and every dialect of Turkish language. Compound verbs are verb types which are formed with the compounding method and a noun and an auxiliary verb or two different verbs come together and meet a concept. In compound verbs consisting of a compound of two verbs, the first verb is in the formation of verbal adverb in the terms of its form. The verbs such as bil- ( to know), ver- (to give), dur- (to stop), yaz- (to write), gel-( to come), gör- (to see), kal- (to stay) are used as the auxiliary verbs in this structure. While the main verbs protect their own senses in this formation of compound verbs, the auxiliary verbs describe the main verb by means of the senses such as ability, urgency, continuity, a close escape etc.In the new Uyghur Turkish, in the compound verbs consisting of the compound of two verbs in the formation of ‚verbal+auxiliary verb', the main verb is attached to the auxiliary verb generally with the verbal adverb affixes, -(I)p, --A, -y. The necessary element in order to meet the motion which the main verb shows and explain the type of that motion is the auxiliary verb. In the new Uyghur Turkish, a part of the structures formed by the combination of two verbs compounded : aparmaq (élip barmaq), apçiqmaq (élip çiqmaq), apqalmaq (élip qalmaq), apqaçmaq (élip qaçmaq), aptaşlimaq (élip taşlimaq), bérivetmek, boyivetmek, buzuvetmek, caylişivalmaq, çeylivetmek, çéçivetmek, çékivalmaq, çiqirivetmek, çiqirivalmaq, ekketmek (élip ketmek), ekkirmek(élip kirmek), epçiqmaq (élip çiqmaq), eppermek (élip bermek), eppérilmaq (élip bérilmaq), bésivalmaq etc.In this study, compound structures and the forms of these verbs with voice suffixes, the nominalized forms of them by means of becoming streotyped were determined from the important dictionaries of the Uyghur Turkish Language Hazirki Zaman Uygur Tiliniň İzahlik Lugiti (1998) and Yeni Uygur Türkçesi Sözlüğü (1995) and the available examples are added to the study by being classified. These two important dictionaries of Uyghur Turkish Language include dialectological materials as well as the standard language. [ABSTRACT FROM AUTHOR]