Inscriptions

In this study, the inscriptions on the houses in the town of Ağın of Elazığ are discussed. With the surface survey carried out in the area, a total of 56 house inscriptions have been located. These inscriptions have been analyzed in terms of their various features; like their location on the houses, material, technique, decoration, script variety and content. When we look at the contents of the inscriptions, the earliest of which belongs to 1620 and the latest to 1955, it is understood that most of them are religious phrases that eliminate the bad effect of evil eye. The most common of these is Maşallah, which is also found in some suras in the Koran. In addition to this, there are also writings in the form of prayer, prose or poetry which indicate various wishes and hopes. Most of the inscriptions bear dates but only a few have the names of the donors. The scripts are mostly plain, however, some are quite aesthetic, executed in different shapes, such as, pitcher, medallion, tughra. Although most of the examples discussed are Turkish inscriptions with Arabic letters, it can be seen that the inscription tradition was also carried out in a similar way in the houses built after the adoption of the new alphabet.

Bu çalışmada, Elazığ’ın Ağın ilçesindeki evler üzerinde yer alan kitabeler ele alınmıştır. Bu kapsamda yapılan araştırma sonucunda 56 ev kitabesi tespit edilmiştir. Tespit edilen kitabeler, yapı üzerindeki konum, malzeme, teknik, süsleme, yazı karakteri ve metin içeriği gibi özellikleri bakımından değerlendirilmiştir. En erken tarihlisi 1620, en geç tarihlisi ise 1955 yılına ait olan kitabelerin içeriğine bakıldığında, büyük çoğunluğunun nazarın kötü etkisini ortadan kaldırıcı dini ibareler olduğu anlaşılmaktadır. Bu ibarelerin başında Kur’an-ı Kerîm’de çeşitli surelerde geçen “Mâşallah” ibaresi gelmektedir. Bunun dışında çeşitli dilek ve temennileri belirten dua, düz yazı veya şiir şeklindeki yazılarla da karşılaşılmıştır. Kitabelerin çoğunluğunda tarih ibaresi bulunmaktadır. Az sayıda örnekte ise bani isimleri yer almaktadır. Çoğu zaman istifsiz bir şekilde işlenen yazılar, bazı örneklerde ibrik, madalyon, tuğra gibi farklı formlarda hazırlanarak estetik bir görünüme kavuşturulmuştur. Ele alınan örneklerin çoğunluğunu Arap harfli Türkçe kitabeler oluşturmakla beraber, alfabe değişimini takiben inşa edilmiş evlerde de kitabe geleneğinin benzer bir şekilde sürdürüldüğü görülmektedir.

On the external columns of the Cathedral of St. Mark (San Marco) in Venice 31 Armenian inscriptions have been repertoried.  All bearing a date are from the first half of the 17th century.  These memorial-graffiti were left by Armenian merchants almost of whom were from New Julfa, the Armenian suburb of Isfahan established as a result of the Ottoman-Safavid wars when the population of the Armenia town of Julfa on the Arax River were
displaced eastward in the first years of that century.  They some became an important element in commerce between Near East and Europe.

تعد جبانة باب الرمل أهم واكبر جبانة داخل مدينة طرابلس، حيث تحتوى على
المئآت من شواهد القبور التى ترجع إلى الفترة من النصف الثانى من القرن التاسع
عشر الميلادى حتى وقتنا الحالى، وتتناول هذه الدراسة نشر لأول مره لستة شواهد
قبور ترجع إلى النصف الثانى من القرن التاسع عشر الميلادى، حيث توضح هذه
الشواهد المميزات والسمات العامة لشواهد القبور بمدينة طرابلس الشام خلال تلك
الفترة، كما تلقى الضوء على أهم الشخصيات التاريخية الهامة التى دفت فى هذه
الجبانة، كما تظهر دراسة هذه الشواهد طرزها المتعددة والمواد الخام التى استخدمت
فى صناعتها، بالإضافة إلى أنواع الخطوط المستخدمة فى تنفيذ الكتابات عل هذه
الشواهد.
Bab -al Raml is the most important and largest cemetery in
Tripoli, It contains hundreds of tombstones dating from the second half of the nineteenth century until the present time, Therefore This study deals with six tombstones dating back to the second half of the ninth century (published for the first time),
This study also shows the general features of tombstones in the city of Tripoli during this period. It also sheds light on the most important historical figures that were buried in this cemetery, also shows the various types and different materials used in, and its various inscriptions.

Резюме. Kольцевидные фибулы-довольно распространенная находка евро-пейского средневековья. Они состоят из рамы, которая может быть разной формы, и иглы, которая может вращаться вокруг своей оси, но не может свободно скользить по раме. Кольцевидные фибулы делались разных форм и размеров, из благородных и неблагородных металлов, и поэтому качество их художественной обработки также различалось. Они пользовались особенной популярностью в xIII и xIV вв. Их на-ходили в кладах, поселениях, фортах и могилах (в области таза и живота), а так-же можно увидеть, как они прикрепляют верхние части одежды на многих статуях этого периода. В работе на основе типологии и сравнений, а также с учетом архео-логических материалов и определенных форм рассматриваются различные функ-ции кольцевидных фибул в составе костюмов. Особое внимание в работе уделяется апотропеической магии, связанной с кольцевидными фибулами, и рассматривается многослойность символики, которую можно извлечь из надписей на определенных фибулах. Ключевые слова: кольцевидная фибула, Средние века, надпись, расшифровка, апотропеическая магия. Kольцевидные фибулы-довольно распространенная находка европейского средневековья. Это чрезвычайно интересный предмет благодаря своей много-функциональности, которая выходит за рамки обычного застегивания одежды. Кольцевидная фибула (англ. аnnular brooch, ring brooch, иногда просто brooc h) является предметом, похожим на пряжку пояса, и состоит из рамы и иглы, которая может вращаться вокруг своей оси, но не может свободно скользить по раме, в отличие от иглы простой кольцевидной пряжки (англ. plain annu-lar buckles). Чаще всего игла не могла скользить по раме из-за сужения рамы или пробитой в раме небольшой дырочки. Благодаря своей форме и способу застегивани я ткани преимущество кольцевидной фибулы перед предыдущими
(Ring-shaped fibulae are common finds related to the European Middle Ages. The fibula consists of a loop that has a variety of shapes and a pin that turns around its axis but cannot slide freely across the fibula body. There are ring-shaped fibulae of various forms and sizes made from precious and non-precious metals; quality of metalwork art also varies. Fibulae were especially popular in the 13th and 14th centuries. Fibulae also originate from treasure hoards, settlements, fortresses and graves; they were often depicted on the statues of the said period representing people who wore outer clothes. In graves fibulae could be placed near the pelvis or stomach. Typological and comparative analysis has been carried out taking into account the material fibulae are made of, and distinctive features of their shape. Various functions of ring-shaped fibulae as dress accessories are reviewed. Archaeological finds demonstrate a larger variety of functions associated with ring-shaped fibulae than the functions identified based on depictions on medieval statues. A stress is made on apotropaic meaning of ring-shaped fibulae; the author notes a multi-layered nature of their symbolism based on inscriptions on some fibulae. It is emphasized that the discussed fibulae reflect developed character of medieval people’s world outlook and beliefs.)

In this paper we mainly present a collection of new epigraphs, memories and notes referring to ecclesiastic monuments and liturgical books of the village Zitsa in the Ioannina region, all unpublished, except one, that had not been included in our two previous works, published in 2013 and 2006 respectively, because we discovered them in retrospect or because they eluded our attention. Secondarily, in very few cases, we have made some corrections in our already published epigraphs and memories, either in text or in the comments upon their content. In particular, we register altogether forty-five evidence (eighteen epigraphs, ten memories, seventeen notes); we have also revised two epigraphs and two memories. All the epigraphs, except one, and most of the notes are relevant to Zitsa; on the contrary, all the memories, except one, and few notes are irrelevant to it. This primary material includes mostly unknown, as well as known information, some of it being quite interesting, so we hope that it will enrich and complete our initial studies. Furthermore, we believe that our corrections, apart from restoring the mistakes will also shed light to some unclear points.

The French missionaries, scholars, explorers and diplomats had successively noticed the unique regional culture and influence of Lower Cambodia and southern and central Vietnam since the 18th century, when they travelled and explored in the Indochina Peninsula. In the mid-19th century, over twenty years after the Champa Kingdom was finally annexed by the Minh Mang regime in 1832, the Cham alphabet began to be “scientifically” examined. As an object, Champa began to be systematically studied. This process was also consistent with the French invasion of Cambodia and Cochinchina. The studies of the ruins, inscriptions, and manuscripts of Champa by western European scholars, represented by the French scholars, fit the colonial agenda by and large. There was also a corresponding rationalization of the colonial reality among these studies, but the researching progress also depended on the scholars’ individual influence and the competition of different regional studies. In the late 19th and early 20th centuries, the framework of Champa studies was established. A small number of Vietnamese native scholars began to join the research stream in the 1910s, but most Vietnamese scholars still focused on exploring the basic content of Vietnamese history, which modern academic framework was urgent to be established. The discussion that Indian scholars joined from 1920s to 40s was both a challenge to the monopoly of French studies to the Indochina Peninsula and Francophonie, as well as a suppression of Champa and Vietnamese native studies in the “Indianization” framework. European and American Champa studies before WWII was not so much the path and meaning of “Orientalism,” but rather the selection, combination, and construction in the sense of “Archaeology of Knowledge.” With the rise of Vietnamese and Champa scholars and the evolution of researching idea by the French scholars, achievements in the Champa context and knowledge system constantly emerged in the half century after the war, being a powerful post-colonial “echo.”

The frequent use of invented inscriptions within the works of Roman elegiac poets, principally Propertius and Ovid, and inscriptional language in Catullus and Tibullus suggest a desire to monumentalise elements of the poems, and sometimes the authors themselves. The emphases that these inscriptions grant to their subjects are reflections of the permanence that real inscriptions grant to a variety of deeds and events. This work traces the significant relationship between Roman traditions of honorific inscription and the development of elegiac poetry, and, in the process, offers new interpretations of much studied passages.

The reform movement at the beginning of the 16th century was a major turning point in the development of the inscription culture in our country, both in terms of quality and quantity. With the representatives of the protestant churches, this form of presentation took a whole new dimension. The fundamental cause of such a change was the new perception of education among protestants. Thanks to schools in the Upper Hungarian cities, in the second half of the 16th century, there is not only the number of well-educated inhabitants in the region, but also a few individuals involved in creating inscriptions, their content, more or less literally developed. The territory of today's Eastern Slovakia, which I have focused on in my contribution, is just a geographic framework. Events recorded on epigraphic monuments often relate to personalities from other parts of Hungary. It is primarily about the sepulchral monuments and graffiti inscriptions of protestant teachers or preachers whose intricate life fates capture the inscriptions on funerary artifacts.

While Julian the Apostate is well known to have ruled in a manner unusual for fourth century emperors, the extent to which this was recognised in the provincial towns and cities of the Roman Empire is less certain. Through examining the statuary dedications made to Julain during his time as Augustus, I attempt to assess the extent to which provincial communities acknowledged his unique imperial style.

The paper examines two interrelated issues: the Thracian language during the Roman Age and the Late Antiquity, and the link between the language and the ethnic identity of the Thracians. The two theories in the literature on the Thracian language are discussed, notably: its preservation until the end of the Antiquity, and its extinction and replacement by Latin or Greek already during the Roman Age. The theory about the preservation of the Thracian language until the end of the Antiquity and the settling of the Slavs on the Balkan Peninsula is supported by research on the available data: evidence provided by Greek and Roman authors, the data from inscriptions and onomastic material – anthroponyms, toponyms, oronyms and hydronyms.
On the second issue the author presents her views on the role of language for the preservation of the Thracian ethnic identity within the same chronological boundaries.