This paper undertakes a close linguistic study of a unique translation of the gospels into Arabic as attested in three manuscript witnesses. The translation is unique insofar as it imitates the Quran, especially in lexicon and rhyme. Linguistically it mixes numerous features specific to the Quran with features from both the Classical Arabic (ClAr) tradition, including poetic archaisms not typical of standard ClAr, as well as from Christian Middle Arabic. I argue that the regnant framework for Middle Arabic – that it exists on a spectrum from dialects to standard Classical Arabic – is insufficient for understanding this text. Instead, we need to conceptualize the high register for at least some communities as encompassing distinctively Christian features, which originated as living features and had achieved prestige, along with ones from Classical Arabic and Quranic recitation traditions, and even Old Hijazi.

The Dürr-i meknūn (The Hidden Pearl) is one of the most fascinating and enigmatic works of fifteenth-century Ottoman literature. It consists of a digest of Islamic cosmology and cosmography engaging with a wide array of subjects, beginning with the Creation and concluding with the Last Judgement. The Dürr-i meknūn has long been attributed to the mystic and scholar Ahmed Bīcān and has accordingly been dated to between 1453 and 1466. However, building on the most recent research, which shows that Ahmed Bīcān could not possibly have penned the Dürr and that the text is in fact anonymous, this article provides a critical reading and new dating of the text by focusing on the apocalyptic prophecies found in Chapter 16. Using a novel methodology that integrates contextual and historical reading, with computations of Arabic gematria, my analysis demonstrates that the Dürr was composed in 1472–73, in anticipation of the Ottoman–Akkoyunlu confrontation at the Battle of Başkent, when fears were running high that the end of Ottoman rule was at hand.

Since the 1990s several caches of New Persian documents have come to light in Afghanistan. These documents, written on paper, are now the most significant sources for understanding how New Persian in Arabic script was used as an administrative and legal language in the eastern Islamic lands between the eleventh and early thirteenth centuries before the Mongol conquest of Khurāsān. After a brief survey of the three main collections in which these New Persian paper documents are preserved today, this article presents a preliminary edition, translation and commentary on one of the New Persian documents held in the Nasser D. Khalili Collection of Islamic Art. The document, dated ah 608/1212 ce, is a record of court proceedings and the decision of a judge (qāḍī) in a lawsuit over water rights initiated by a woman.

The Qaŋlï (Qangli) Turks were a numerous people, active in Eurasia in the twelfth to thirteenth centuries, but their ultimate origins remain a matter of debate. Often considered by modern scholars to be a part of the Kipchaks (Cumans), others have different opinions. One of these links them to cart-riding early medieval Turkic tribes called Tägräks, known in Chinese sources as Tiele 鐵勒, among other forms. This article examines the earliest possible (eighth-century) references to the Qaŋlïs in the historical sources, and points to the potential links between them and various tribes seen among Turko-Mongol groupings of the ninth to tenth centuries mentioned in the Chinese sources, such as the Black Carts (Heichezi 黑車子). Another aspect that this article focuses on is how both historical and mythological texts of the Mongol period show the Qaŋlïs to be a people distinct from the Kipchaks. Ultimately, this study, which is based on both historical sources and modern research, proposes to locate the origins of the Qaŋlï Turks among Tägräk tribes.

This article proposes a new etymology for the Nuristani word family of Katë lod ~ lot, Nuristani Kalasha lād, etc. It is argued that these are best understood as early borrowings from Bactrian λαδο “law”.

This article deals with the identification and interpretation of two rare Middle Persian words. Firstly, some attestations of the as yet unrecognized word <hs’lyh> hassārīh are discussed, showing that it means “direction”. Then, a semantic analysis of its underived counterpart hassār is carried out, as a basis for an etymological proposal. Finally, it is argued that hassār descends from Old Persian *haçā-sāra- “(having the head) in the same direction”, and a possible reconstruction of the semantic development of the word is provided.

This paper analyses the intricate and extraordinary style of the influential prose writer Han Yu (768–824). It uncovers his innovative use of grammar and rhetoric and explores how this works to emphasize his theme through an in-depth analysis of his “Miscellaneous Discourses” series. The series, named for what was a budding literary genre in Tang times, later became a popular anthology selection. It showcases the linguistic intricacy of Han's renowned “long sentences” and “reverse writing”, while also demonstrating the use of various rhetorical devices, all employed to create visual effects befitting the themes. The seamless match of style and theme strengthens the persuasive power of each essay and realizes the great potential of ancient-style prose. The findings speak broadly to linguistic and rhetorical development in ways that are relevant to literary studies in general.

This article presents relevant data on the usage of the sinograph jīng 椋 and revisits its origin and lexical form on the basis of textual examination, using primary sources from China, Korea and Japan. The authors conclude that jīng 椋, and its variants jīng , jīng 稤 and the miscopied form lǜe 掠, originated from its radical character jīng 京, meaning “warehouse, granary”, and that jīng 椋 was widely used in Koguryŏ, Paekche, Silla and Japan. Historical documents during the Koryŏ period also attest to the use of jīng 椋. The authors have reconstructed the lexical form of jīng 椋 as the disyllabic pre-Old Korean **kuL.raH in Paekche and **koL.raH in Silla, and the monosyllabic Old Korean *kolR as a Sillaic substratum that underwent the syllabic contraction and liquid change **-r- > *-l, that is **koL.raH > *kolR. The Western Old Japanese kun'yomi of jīng 椋, kura, is a loan from pre-Old Korean **kuL/koL.raH that took place before the eighth century.

The article presents an annotated edition of a newly recorded Soqotri text about a wild man. The authors attempt to locate the story within a wide range of “wild/feral” men narratives. The protagonist of the Soqotri story displays a set of features cross-culturally ascribed to wild men, and the narrative pattern of the account demonstrates a sequence of plot elements and motifs characteristic of this tale-type. The article includes a comparison of the Soqotri tale to the Enkidu narrative known from the Akkadian Epic of Gilgameš. Although both focus on the contact between human society and a wild outsider, the two stories develop the subject differently: while Enkidu loses his wild traits and becomes “civilized”, the Soqotri hero dies unable either to join the human community or to preserve his wild nature once people have interfered with his life.