Some Words in Karakhanid Texts from Manichaean and Buddhist Cultural Area
Even though the texts of Karakhanid Turkic belong to the Islamic cultural area, it is seen that the traces of the Arab–Persian cultural environment are not yet comprehensively expressed in these texts, and that the ancient elements in terms of vocabulary persist to a great extent. Over the years, the Arab–Persian cultural environment has affected the Turkic culture, and this has also been reflected in its vocabulary. In this study, the existence and meaning of words whose origins are mostly foreign to Turkic ajun~acun, baçak, bor, burhan, çın, didim, erdini, nāg, nigoşak, nom, muyan, soyurka-, tamu, tıldag, toyın, üjük etc. that belong to the pre-Islamic culture are found in Manichaean and Buddhist Uyghur texts, in such a way that it became known by the term Manichaeism and Buddhism or found existence in this cultural environment, in the texts of the Islamic period that have been examined. The words used in Uyghur texts, mostly of foreign origin, are also used in Karakhanid Turkic texts, despite the change in religion and the cultural environment that developed historically. This situation is a sign of a transitional stage. These words which were found in Karakhanid texts were echoed in historical Turkish written languages. It has been observed that some of these words continued to exist for a while in historical Turkic written languages.
Karahanlı Türkçesi Metinlerinde Manihaist ve Budist Çevreye Ait Bazı Sözcükler
Karahanlı Türkçesi metinleri İslami çevreye ait olsa da bu metinlerde henüz Arap-Fars kültür çevresinin izlerinin kapsamlı olarak hissedilmediği, söz varlığı yönünden eskiden gelen unsurların varlığını büyük ölçüde sürdürdüğü görülür. Yıllar içinde Arap-Fars kültür çevresi, Türk kültürünü etkilemiş, bu durum söz varlığına da yansımıştır. Bu çalışmada İslamiyet öncesi kültüre ait, Manihaist ve Budist Uygur metinlerinde geçen, bir yönüyle Manihaizm ve Budizm terimi olmuş veya bu kültür çevrelerinde varlık bulmuş, çoğunluğu alıntı olan ajun~acun, baçak, bor, burhan, çın, didim, erdini, nāg, nigoşak, nom, muyan, soyurka-, tamu, tıldag, toyın, üjük sözcüklerinin İslami dönem metinlerindeki varlığı ve anlamları incelenmiştir. Uygur metinlerinde kullanılan ve çoğunluğu yabancı kökenli olan sözcükler, din ve buna bağlı olarak gelişen kültür çevresi değişikliğine rağmen Karahanlı Türkçesi metinlerinde de kullanılmıştır. Bu durum, bir geçiş evresinin göstergesidir. Karahanlı Türkçesi eserlerinde aranarak tespit edilen bu sözcüklerin izleri tarihî Türk yazı dillerinde takip edilmiş, bir kısmının tarihî Türk yazı dillerinde varlığını bir süre sürdürdüğü gözlenmiştir.
As far as is known today, Buddhism has influenced some of the senior executives of the I. Turkic (Gokturk) Khaganate, however, it showed among Turks its main influence during the Uyghurs period. As is known, especially in the ninth–eleventh centuries, many works have been written for the Buddhist cultural area. A great majority of these works are translated works. Manichaeism was accepted under the leadership of Bögü who was one of the Otuken Uyghur Khagan, and found a presence among the Turks, although not as much as Buddhism. Efforts have been made to translate Manichaean works into Turkic. By analysis of these translations, it is seen that a large number of words belong to the Manichaean and Buddhist cultural area, some of which are terms that also appear in Uyghur texts. The frequency of use of certain words is also quite high. The reflection of these concepts in the Islamic cultural environment can be accepted as disseminated into the Turkic language by spreading from the noble class to the common people. Even though the texts of Karakhanid Turkic belong to the Islamic cultural area, it is seen that the impact of the Arab–Persian cultural environment is not yet comprehensively felt in these texts, and that the ancient elements, in terms of vocabulary, persist to a great extent. Within years, the Arab–Persian cultural environment has affected the Turkic culture, and this has also been reflected in its vocabulary. In this study, the existence and meaning of words whose origins are mostly foreign ajun~acun, baçak, bor, burhan, çın, didim, erdini, nāg, nigoşak, nom, muyan, soyurka-, tamu, tıldag, toyın, üjük etc. that belong to the pre-Islamic culture, have been examined. They are found in Manichaean and Buddhist Uyghur texts, in such a way that they became Manichaeism and Buddhism terms or found existence in this cultural environment, in the texts of the Islamic period. Although information about the origin of the words in the matter at hand in the study is given, since the goal is not to reveal the origin of the words, these words have been evaluated in terms of their meaning characteristics and meaning changes between cultures without entering into discussions on etymology. The words used in Uyghur texts and mostly of foreign origin are also used in Karakhanid Turkic texts, despite the change in religion and the cultural environment that developed accordingly. This situation is a sign of a transitional stage. The traces of these words, which were found in the works named Kutadgu Bilig, Divanü Lügati't-Türk, Kur'an Translation and Atabetü'l-Hakayık belong to Karakhanid Turkic, and were followed in historical Turkish written languages. It has been observed that some of these words continued to exist for a while in historical Turkic written languages. As a result of the research, it has been observed that some words belonging to the Manichaean and Buddhist cultural environment are used in the same sense in the Islamic period too, especially to criticize these concepts, and some words that belong to belief systems in the pre-Islamic era have been seen to exist in an Islamic sense in the text of Karakhanid Turkic. One of the reasons for using old religious terms is that these words are settled in the language and it is unnecessary to make an additional effort to learn them, although it is not the preferred situation for adherents of the new religion. After a while, most of these words were replaced by the words native to the Arabic–Persian cultural environment but words that were not religious terms or had ceased to be religious terms and settled into the general language continued to exist. In the Karakhanid Turkic texts, some of the words may not be due to the influence of the Manichaean and Buddhist cultural area, but it is understood that Turkish communities have passed them from the language of other communities they interact with into Turkish
