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„История на БАН“, част първа (1869 – 1947). Под редакцията на Илия Тодев. София: Издателство на БАН „Проф. Марин Дринов“, 2015, ISBN 978-954-322-791-4
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The oldest known religious beliefs of Circassians, an ancient Caucasian people, are natural religions. From the 6th century, Christianity also spread in Circassia and continued its influence until the 15th century. The spread of Islam continued in the region in the 13th century under the influence of the Golden Horde. After conquest of Istanbul in 1453 by the Ottomans, this spreading process accelerated due to the region’s isolation from the source of Christianity. However, until the risk arose that Circassia could fall into the hands of the Russians in the 18th century, the Ottoman government concentrated mainly on its economic and political interests in the region and did not pursue a planned and systematic policy to spread Islam there. The Ottoman government, which wanted to win over the Circassians because of the increasing Russian danger, tried to achieve this goal mainly by strengthening Islam among them. Ferah Ali Pasha, who was sent to the region for this purpose in 1780, achieved great success by respecting the customs and lifestyle of Circassians, offering them rich gifts and building kinship ties through marriages. As a result of the successful policy of the Ottomans to spread Islam, which continued in the 19th century until the region was conquered by the Russians, Islam became the most common religion among Circassians.
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Dr. Ivan Seliminski is one of the most prominent representatives of the Bulgarian Revival and Enlightenment. He was born in Sliven at the end of 1799. He received his education at a Greek school in Kidonia – Asia Minor. He participated in the Greek uprising (1821–1824), for which he received two Greek orders. He made a tour of several European countries. In 1825 he returned to his hometown and worked for six years as a teacher. During this time, under his leadership, a secret association called „People’s Brotherhood“ was created, which aimed to liberate the Bulgarians from the slavery of the Ottoman Empire. After the Adrianople Peace Treaty (1829), he organized the resettlement of the population of Sliven in Bessarabia and Romania. In 1840, he studied medicine at the Athens University, graduated with honors and specialized surgery in Italy. Since 1848 he was a doctor in Romania. He participated in the Crimean War (1853 – 1856). In 1858 he was appointed as a district doctor in the district of Ialomitsa. By the end of his life, he had a vigorous educational activity among Bulgarian emigrants, often healing them for free. Dr. Ivan Seliminski emerged as a great thinker and publicist. His natural sciences and philosophical works became known to the Bulgarian public through numerous reports, articles and speeches, as well as through the huge correspondence with the activists of the educational movement and with various Bulgarian municipalities and organizations. In his „spiritual testament“ written three years before his death, he determined three young people of his same ethnic group to study in European universities using funds coming from properties of his own. He died on July 21, 1867 in the Dalhautsi Monastery (Romania). The Sliven Hospital was established in the spring of 1879. Nowadays it is a leading medical institution in Sliven and in the Sliven region. In 1956 it was awarded the name of the distinguished doctor, teacher and public figure Dr. Ivan Seliminski. On April 7, 1980 a monument of Dr. Ivan Seliminski was inaugurated in front of the administrative building of the hospital.
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The presence of women in Ottoman social life, which is expressed with different interpretations by different historians, is a subject that is heavily debated even today. In this study, which is based on the existing discussions, it is aimed to find an artistic approach to the issue of women in Ottoman social life in terms of the discipline of art history through the light of the visual artworks made by the painters. It is known that the Ottoman Empire was a civilization covering a very long period of 600 years and that the empire had very variable periods. However, the period between the 16th and 19th centuries is a similar process from the point of view of women, and in this study, the works of artists who depicted Ottoman women with different aspects of social life during the period between the mentioned centuries were discussed. The artists of the works included in the scope of the study are foreign artists who lived for certain periods in the Ottoman lands personally and Ottoman citizens residing in the Ottoman Empire. Memories of travelogues written by travelers who came to the Ottoman lands and state archive documents, which deal with this subject and whose originals are preserved in various world libraries today, are also data that will shed light on the subject. For this reason, scanning and examining the literary data describing the period and synthesizing the scenes seen in the visual documents of the painter artists with the data at hand have been the method of the study. With this study, in which visual works belonging to artists and literary sources belonging to historians and travelers are evaluated together. It is concluded that Ottoman women were quite limited in some conditions of the social life which is divided into sub-titles, and in some conditions, they had a relatively free life period.
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Antalya, which is today’s attraction center with its historical and natural beauties, was described as “a city like heaven” since ancient times. This city hosted many civilisations and states until the 13th century and became an important seaport after The Seljuks took over the region. The Seljuks applied civilization and urbanization policy also in Antalya, like other regions they ruled. The mosques, madrasahs (Islamıc theology institutions), schools, baths, caravansearis (hostels), hospices, and water cisterns in this period changed the structure of the city and paved the way for improvements of public life. During the Ottomans some of these social institutions were kept active while the others no longer served to the public. However, with the construction of new social institutions, urbanization was resumed. The madrasas were generally built near or adjacent to the mosques, and had a significant role in developing the society and cultural structure. Although the madrasas in Antalya were mainly the institutions that maintain the education system, the research on these madrasas mostly focuses on their architectural features. The majority of these madrasas that are not comprehensively studied. Therefore, the functioning structures and the problems of Antalya Madrasas (Antalya, Korkuteli and Elmalı), which are reflected in the archive documents between the 17th and 20th centuries and also both individuals and institutions that had influence on these madrasas are going to be investigated in this study. Thus, this paper will shed more light on Antalya Madrasas.
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With seven holes (perde) and nine nodes (boğum) ney carries on traditional fret movements to present. These movements are made to carry on frets to higher-pitched or lower-pitched and these movements are important for solving performance problems. Fret movement is a part of the leverage-pratice transformation progress. Therefore it’s aimed to analyze frets which constituted differences in the performance of mathematical position. First of all, ten historical neys were selected and then their fret measurements were applied on the plastical and reed materials (re-production). Thus, the relationship of the fret movements and intervals in the performance was analysed. As a result the data about the relationship of the frets movements with intervals on the performance was provided. The relationship of the fret movements with melodical distances, will be researched on this data in the article.
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The series of discoveries in the Russian archive, started by us three years ago, continues with three plans from the Moscow Military-Historical Archive. The three were executed in the same year, 1807, by Russian surveyors who aimed to make a plan for three major objectives in Iași, the capital of Moldavia: the city and its surroundings, the princely residence, the palace. The city plan includes some interesting elements: the Metropolitan complex, which had meanwhile been extended between main street (Ulița Mare) and Ulița Ciubotărească; the first represen-tations on the map of the Post office in Copou and the first windmill in the city; clarifying the moment of the arrangement of Podul Verde in Copou; the wells fed from the water network; the situation of the buildings from the monasteries in the surroundings of the city. At the residence we can see the changes started by Prince Alexandru Moruzi, who took the initiative of its reconstruc-tion and the erection of a new palace. The residence burned down in a great fire in 1784 and had been abandoned for almost two decades. Moruzi decided to rebuild it and reorganize it, the construction of the palace being entrusted to an architect from the west, Johan Freiwald. Born in Prostějov, in Moravia, Freiwald was noted not only for the building of this palace, but also for the construction of other palaces of the great boyars, churches, obelisks, pavements of streets, etc. For the palace, the prince preferred an architectural style more and more liked by the elite, neoclassical, the new construction being erected between 1803 and 1806 following the general mobilization of the country, at a cost of over one million lei. Moruzi did not get to use the palace, losing the throne three days before the official inauguration. From December 1806, Moldavia was occupied by Russians troops, in a new war with the Turks, which lasted until 1812. During this time, the palace was furnished with new furniture, being used as the headquarters for Russian generals; in the last years of the war, a military hospital was set up here. From 1813 prince Scarlat Calimah stayed here, from 1819 prince Mihail Suțu, and from 1822 prince Ioniță Sandu Sturza. The palace burned again in 1827, remaining in ruins until 1841−1843, when it was restored by prince Michael Sturza. It caught fire again in 1880, was rebuilt again, but in 1906, the authorities decided that it was time to make room for a more majestic building, in tune with the new more grandiose buildings erected in Iasi in the last decades of the 19th century. Until 1925 the present palace was built, used today for cultural purposes. Our research, together with the recent archeological ones, showed that segments of the foundations and walls of the palace from 1806 were integrated into the palace today, just as the old plan influenced the new one. Moreover, Berindei, the architect of the new palace, although he broke with the previous architectural style, preferring a neogothic variant, kept important elements from the symmetry of the old building. The three plans allow a better understanding of the city’s history and its important monuments.
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Kypchak Turkish was used in two different geographical regions. On one hand, It became the language of the Kypchak who lived in today’s Russia, Ukraine and Caucasian which had been in Golden Horde between 13th – 15th centuries, it was used to write Codex Cumanicus by the Italian and the German, on the other hand again in this area it created a written language developed with Armenian letters in long centuries, and also it continued as not only spoken language but also written language in Egypt and Syria and as the literary language of Muslim Memluk Kypchak from the middle of 13th century to the beginning of 16th language. There are some phonetic and stylistic differences among the languages of these three different societies. It is predicted that that the work was translated by Charles Fraser who had started to work as the assistant of H. Brunton in Karas in 1803. H. Burton who translated many religious books into Turkish and Tatar and his follower Charles Fraser adopted the natives writing tradition. Fraser based the Ottoman translation of Ali Bey by learning Karai language, Astrahan and Orenburg Kypcak and he produced the Creation work in other words “The First Book of Moses”.
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Following the excessive attention paid to this event during the communist period, nowadays the 1821 Revolution, as well as other historiographical topics connected to historical events of paramount importance, such as the 1848 Revolution, the Union of the Romanian Principalities or the War of Independence, only remain in the pages of magazines published until thirty years ago, being largely overlooked by researchers. The present paper analyzes the situation of the sources, national and international, dealing with this event, the debate concerning its precise nature—rebellion or revolution—as well as other potential avenues of research, from the involvement of the emerging patriotic nobility to the biography and the agenda of Tudor Vladimirescu himself.
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The outstanding Hungarian humanist, Jenő Zsoldos has worked as the director of the Jewish Secondary School for Girls in Budapest. Three years after the Holocaust he has edited the publication “1848-49 in the Life of the Hungarian Jews” on the occasion of the Centenary of the Hungarian revolution 1948-1949. This revised edition is published on the occasion of the 150years anniversary of the revolution
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Alexandru Ciurcu was born at 29thJanuary 1854 inTransylvania (then in Austria-Hungary) where his Romanian parents took refuge after the 1848 revolution. Between 1876 and 1885, working as journalist in Bucharest, he invented a „jet cylinder”: a prototype of the future propulsion system he will make later in Paris with his friend Just Buisson. Ciurcu and Buisson tested the system on a boat, navigating upstream Seine River on 13thAugust 1886; so, 131 years ago, they tested the first manned vehicle ever powered by jet propulsion!On 12th October 1886, they received a French Patent for “Reactive propulsion system”.Before contract signing with French Civil Navigation Ministry, they made a last test on 16th December 1886; unfortunately, a pressurised container exploded, killing Buisson and anassistant. Ciurcu, wounded, survived. He later resumed testing the system on a railroad trolley; successfully, but not enough to develop an airship propulsion system.
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International expositions having been started in Europe in the middle of the nineteenth century have shifted to the continent of America from the end of this century. All countries, including Ottoman Empire, have been invited to the expositions held in Chicago for the 400th anniversary of discovery of America by Christopher Columbus. Ottoman Empire defined as the sick man of the Europe has spread on effort to be able to be a member of the developing world by presenting a modern Ottoman look in Chicago Exposition. Turkish participators having shown the Ottoman culture and products in Chicago with their mosque, fountain, and hippodrome have been rewarded with forty five medals by Chicago Exposition Commission. Ottoman administrators have exhibited the technological development of the country with the products manufactured in Tersane-i Amire and Telegraph Surveillance Factory in the Chicago Exposition. The fleet which have been locked in the Golden Horn after ascending of Sultan Abdülhamid have been awarded with five medals. These rewards having contrasted with the existing condition of the navy are the result of the success of Tersane-i Amire in fine processing. Despite its success in the fair, the navy having left to corrode and of which culture have been destroyed was not to be able to fulfil the duties given for defending the homeland in the following period and Ottoman Empire was to pay a heavy price for the negligence. In preparation of the subject, Ottoman Archive documents of the Prime Ministry are benefited from as well as Naval Museum Archive documents.
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120 years ago, from 19 to 28 March 1895, a unifying Congress was held in Sofia, which established the Macedonian Committee (MC) as the governing body of a general organization which was joined by the Macedonian societies in Bulgaria and Romania and student societies in Western Europe and Russia.
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The year 1898 marked the first jubilee of Vasil Levski – 25 years since his hanging. The dynamics of political processes in liberated Bulgaria at the time present a rather interesting and particularly complex picture against the background of which this event unfolded. The stereotype of jubilee celebrations was yet to consolidate and this particular occasion – the anniversary since the death of the Apostle of freedom – makes visible the deep political contradictions inherited from previous historical realities. The manifestations of these contradictions can be seen in the press in 1898.
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On October 13, 1921, in Kars, representatives of the Soviet Azerbaijan, Soviet Armenia and Soviet Georgia – from one side, and Turkey – from other side, signed an agreement, which identified Turkey-Georgia border and laid the foundation for new neighboring relations. This was preceded by the Moscow Treaty on March 16 of the same year between Russia and Turkey, which included basic provisions that was reflected in the document signed in Kars. However the recognition of the terms of the Moscow Treaty in Kars confirmed by signatures the representatives of the government of Soviet Georgia, who did not express the will of the Georgian people and came to power in advance of the armed forces, by military aggression, the Treaty of Kars proved to be viable and after restoration of Independence of Georgia was recognized as the basis for new relations with Turkey.
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The events of the 1956 Hungarian Revolution were followed with great interest and undoubted sympathy by the Unitarian Church in Romania. The reprisal campaign launched by the Romanian communist authorities in 1957 with the aim of consolidating its power, led to profound changes in the functioning of the Church in 1959: 17 ministers were convicted and imprisoned, and a network of informers was created through the blackmail and church officials who were compromised or intimidated, effectively ensuring the total subordination and control of the institution. This paper examines a specific stage in the life of the theological teacher Dániel Simén (1903–1969), a victim of state retribution, and seeks to answer the question of whether or not the actions and behaviour of church officials justified the retaliatory measures taken by the Romanian authorities against the Church, and what were the accusations that were used as a pretext for the state authorities to take offensive action against the Church in connection with the 1956 revolution in Hungary. The analysis is based on the interrogation reports in Simén’s investigation file, the testimonies given against him and the volumes of sermons, by him and other ministers, which form the decisive element of the accusation.
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The Qurʾān is certainly the last of the divine teachings and the most perfect. While this holy book has a perfect miraculous feature, especially since its rules are valid until the Day of Judgment, it also contains many unique features in terms of style and content. The Qurʾān firstly asks people to understand it thoroughly and live it in their lives. In order for them to live, they must first correctly understand the messages that the Qurʾān gave to people. In order to understand it well, they must either know the language it uses or try to understand it through translations. It is obvious that it is not practically possible for all people to know Arabic. Because people have different languages, cultures, and races due to the wisdom of Allah. Therefore, nations who speak different languages in the world have translated the Qurʾān into their own languages in order to understand what the Qurʾān means and to apply its rules to their lives. It is a fact that the Qurʾān was partially translated into different languages during the reign of Prophet Muḥammad (pbuh). As a matter of fact, Salmān al-Fārisī's (d. 36/656 [?]) (r.a.) translation of Surah Fatiha into Persian and the translation of the verses in the letters that our Prophet (pbuh) had written in order to invite communities speaking different languages to Islam can be given as an example to this situation. The Qurʾān has been many times interpreted, mealed, and translated into different languages of the world since the time it was revealed to the present day. There is no doubt that the translation of the Qurʾān will continue as long as people speak different languages until the end of the worldly life. It is mentioned in the sources that the first translation of the Qurʾān into Kazakh was made by Mūsā Jārullāh (d. 1368/1949) at the beginning of the 20th century. However, this translated work was not published and remained only as a manuscript. Another important issue is the scholars' thoughts on the language of the translation in question. As a matter of fact, according to them, the language of the translation is Tatar, not Kazakh. In this study named as ‘TheTranslation Issue of Mutashābih Expressions in the Example of Kazakh Translations Prepared in the 20th Century’ five important Kazakh translation works were examined prepared in the 20th century, named as Qurʾān Shareef Kazakhsha Magina Jane Tusinigi of Khalifa Altay (d. 1424/2003), Qurʾān Kareem Kazakhsha Avdarmasi of Azīz Akituli (d. 1434/2013) and Makash Akituli (d. 1424/2003), Qurʾān Kareem Jane Onin Kazakhsha Maginasi of Nurali Oserov (d. 1435/2014) and Jumabay Istaeev (d. 1422/2001), Qurʾān Kareem of Ratbek Nisanbayuli and Vahap Kidirhanuli and Qurʾān Kareem Kazakhsha Magina Jane Tusinigi of Vahap Kidirhanuli. First, the lives of the authors, the general evaluations of those works, the language of the published works, the problematic aspects, and technical features in terms of method and content were discussed. In the next step, how the translators translated the khabarī attributes, which are among the mutashâbih expressions in the Holy Qurʾān, into Kazakh and the problems that these translations cause are addressed. One of the most important subjects and issues of the science of tafsīr, which has an important place in the scientific tradition of the Islamic religion, is undoubtedly the issue of mutashabihs in the Qurʾān, and the subject has been discussed by especially theologians in many scientific traditions in the historical process. Allah almighty, the Creator of all realms, informs people of some of his qualities in the Qurʾān so that we can know himi and have knowledge of what kind of being Allah is. Through revelation, Allah introduced himself to his believers via an understandable language framework which includes appropriate comparisons and metaphors. This presentation has also been realized through the ḥadīths of Prophet Muḥammad (pbuh). Therefore, these two sources inform us Allah's qualities Khabarī qualities refer to those that are reported in verses and ḥadīths and that are fixed by revelation. In this article, the eleven verses in which the mutashābih adjectives that are attributed to Allah, such as yad, vach, ayn, istiwa, kabza, macī', and etā, are considered as examples. Understanding the qualities of Allah correctly is very important in terms of having a affirmative and corrective faith. This study aims to reveal what kind of kalamī view Kazakh translators use when interpreting mutashābih expressions into Kazakh. In addition, in the study, mutashābih expressions should be interpreted within the boundaries determined by the Qur'ān and the Science of Ḥadīth, with expressions that can be accepted by the human mind, without falling into simile and embody. To our knowledge this is the first study focusing on on the issue of translating mutashābih expressions in Kazakh translations made in Kazakhstan in the 20th century.
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According to the European tradition, soldiers fallen in battle are either buried in their home cemetery or a military cemetery. In addition to cemeteries,memorials have been erected in places where there are no actual remains. However, at the behest of the central government of the Soviet Union, an opposite practice emerged in post-World War II Estonia: mass graves along with the memorials to mark them were also constructed outside of cemeteries. Thus, the memorials erected in those places are not monuments in a symbolic sense, but grave markers. As the people buried there are victims of war, they are also war graves. (Longer version of this abstract is included in the article, starting from p 229.)
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