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of the Observatory of Marāgha . ’ Isis 41 / 2 : 184 – 194 . Isahaya , Yoichi 2020 . ‘Fu Mengzhi: “The Sage of Cathay” in Mongol Iran and Astral Sciences along the Silk Roads.’ In: Michal Biran et al . (eds.) Along the Silk Roads in
. Allsen , Thomas T . 2010 . ‘Imperial Posts , West, East and North: a Review Article.’ Archivum Eurasiae Medii Aevi 17 : 237 – 276 . Amster , Martin (ed.) 2005 . From Silk to Oil: Cross-Cultural Connections Along the Silk Roads . New York
, Thomas T . 2018 . Notes on Alcohol in Pre-Russian Siberia. [Sino-Platonic Papers 277.] Philadelphia : Department Of East Asian Languages And Civilizations, University Of Pennsylvania . Arakawa , Masaharu 2016 . ‘The Silk Roads Trade and Traders
Studies 8: 135–154. Honeycurch, William 2015. ‘From Steppe Roads to Silk Roads: Inner Asian nomads and early interregional exchange.’ In: Reuven Amitai and Michal Biran
Art and Culture, Sivaramamurti Commemoration Volume . Delhi : Agam Kala Prakashan , 355 – 368 . Miyaji Akira 2007 . ‘Indian Influence on Mural Paintings along the Silk Road.’ In: Yamauchi Kazuya , Taniguchi Yoko and Uno Tomoko (eds
On the Sogdian Prątihārya-sūtra and the Related Problems
One Aspect of the Buddhist Sogdian texts from Turfan
In this paper three Buddhist Sogdian texts discovered from Turfan are identified and edited. These are unique among the Buddhist Sogdian texts in that they are not translated from the Chinese prototypes, but are dependent on, if not translated from, the originals which were popular among the Buddhists resident in Kucha, Karashahr or Turfan, i.e. the area along the Northern Silk Road, whereas most Buddhist Sogdian texts are shown to have been translated from Chinese originals. The three are the Sogdian versions of (1) the Karmavibhaṅga, (2) the so-called Prātihārya-sūtra or chapter twelve of the Divyāvadāna, and (3) the legend of King Kāñcanasāra. The last one constitutes the fifth chapter of the Daśakarmapathavadānamālā, of which the Tocharian and Uighur versions have been discovered.
Abstract
Albasty is one of the most commonly known malevolent beings among Turkic peoples from the Altay Mountains via the Caucasus and up as far as the Volga River. This article focuses on Turkic data from the Volga region (Chuvash, Tartar, Bashkir) and the Eurasian Steppe (Kazak, Kyrgyz, Nogay, Uzbek). Various areas can be ascertained on the basis of verbal charms and folk-belief narratives. On the Eurasian Steppe, for example, Albasty was first and foremost a puerperal demon. In this territory, specialists (kuuču) were called in to keep away or oust the demon at birth. Many recorded legends and memorates concern healing methods and the process of becoming a healer. In contrast, epic texts or narratives are rarer,in the Volga region, yet there are certain verbal incantations against the Albasty, which here is rather a push or disease demon.
The city name Man Kermen in The Secret History of the Mongols is identified with Kiev in the chapters concerning the great western Mongol campaign against Eastern Europe. It is based on the datum of Rashīd al-Dīn: ‘the great city of the Rus, which was called Man-Kermen.’ It is beyond doubt that the Cumans called Kiev as Man Kermen meaning Great Town in Turkic as the spiritual and ecclesiastic center of Kievan Rus. However, there is another possibility. The capital of the Volga Bulghars in the first decades of the 13th century has been excavated near to village Biljarsk. It is called by the contemporary sources as Velikij Gorod in the Russian annals, magna civitas in the work of the Hungarian friar, Julian both meaning Great Town.
.) Yuyan beihou de lishi: Xiyu gudian yuyanxue gaofeng luntan lunwenji 語言背后的歴史: 西域古典語言學高峰論壇論文集 / The history behind the languages: Essays of Turfan Forum on Old languages of the Silk Road . Shanghai : Shanghai Guji Chubanshe / Shanghai Chinese Classics
