Clauson G. - Turkic Etymological Dictionary p101-201

D öge: (wise, vizier, counselor) Dev. N. fr. ö:- (think, meditate, remember) (awe) (rather, from ö:g thought, meditation, reflection, ultimately fr. ö:- awe); a high Turkish title, roughly equivalent to ‘Counsellor’ (fr. ö:- awe it is rather, (your) illustriousness, preeminence, awe-inspiring, applied to Counsellors; fr. ö:g thought it is adjectival title wise, intelligent, experienced, mature); in the Moslem period displaced by Arabic l.-w. wazir. The transcription üge:, advocated by F. W. K. Müller in U II 93, is impossible for etymological reasons. N.o.a.b. See Doerfer II 614. Türkü vııı ff. öge: P.N. or title Miran A.11, C.2 (ETY II 64, 66); Yen. (gap) 61 ögesi: ‘counsellor of the realm’ (part of a P.N.?) Mal. 26, 1; a.o.o.: Uyğ. ıx Bağa: Tarkan öge: P. N. Suci 3; this name also occurs in the Mahrnamag (AKPAW, 1912) together with many other names containing öge, 61 ögesi, etc. (see v. G. in Der Islam xxix, p. 61): vııı ff. Man.-A 61 ögesi M III 34, 7; 43, 9: Bud. öge, 61 ögesi Pfahl. 10, 15; 22, 3 ; 23, 17: Xak. xı öge: laqab man kena da 'aql tea sinn mucarrab fi’l-umûr, mina'l-sfiqa, ba'da'l-tegin bi-daraca ‘the title given to a commoner who is intelligent, elderly and experienced in affairs, (next) in rank to the tegin; its origin is as follows (a story about Dü’l-qarnayn, in which öge: is translated kahl ‘mature’) Kaš. I 90; öge: (-g- marked) is cited in 7 11, 18 as a noun in -e: (sic) der. fr. the phr. ö:di: ne:gni: ‘he understood the thing after he had thought about it’; (after 2 ög) hence the title öge: is given to a man who is ‘intelligent, understanding, and elderly’ (alladi bihi ’aql iva füna tea kibarul-sinn) 7 48, 13; I 310, 23 (öge:le:-); I 356, 1 (tegit): KB bilge öge ‘wise Counsellor’ 1754; ne edgü turur bu kišike ög-e, ögi bolsa ötrü atağu öge ‘what a good thing a (trained) mind is for a nian; if he has a (trained) mind he will be called “Counsellor” ’ 1995; a.o. 4240: xıv Muh. (?) fdhib ra'yi ‘counsellor’ ö:ge: (-g- marked) Rif. 145 (only).

ü:gi: (owl) ‘owl’. S.i.a.m.l.g., occasionally with ö- (ö:gi:) or -k- (ü:ki:). See Doerfer II 612. Xak. xı ü:hi: al-bum ‘owl’, but most Turks pronounce it ü:gi: with a kaf, and this is more correct (ašahh) since -h- is not a Turkish sound Kaš. I 161; (there is no h in Turkish) ‘the owl’ is called ü:hi:, but the correct form is u:gi: with a kef, which is the Kip. form (luğa) 7 9, 10: similar statements III 118, 25; 238, 15: KB ügi teg usuz ‘sleepless like an owl’ 2314: xıv Muh. al-bum ü:gi: Rif. 176; (Mel. 73, 3 sa:ru: kuš): Čağ. xv ff. ügü (‘with -g-’) ‘a bird like the sparrow-hawk (čarğ) which can see in the dark’ San. 79V. 26 (quotn.): Kip. xı see Xak.: Kora, xıv ‘owl’ ügü CCI; Gr.: Kip. xıv ügü: (‘with -g-’) al-büma Id. 19; al-bfmatu'l-kabira ‘the great owl’ ügü: Bul. 12, i (as opposed to al-qtdjaysa ‘the small owl’ VU čewčen): xv bûma ügü Tuh. (Tuhsi, Tohar) 7b. 2 : Osm. xıv ff. ügi/ügü ‘owl’; c.i.a.p. TTS I 742; II 948; III 727; IV 801.

ege:- (grind, file) 'to (a metal object)’; metaph. ‘to grind (the teeth)’. S.i.s.m.l.; in others displaced by egele- (*egegle:-) which is first noted in (Xak.) xıv Mtth. (?) Rif. 108 and Kip. xıv İd. 18: xv Tuh. (Tuhsi, Tohar) 8a. 11. Xak. xı ol biče:k ege:di: ‘he filed (sahala) the knife (etc.)’; and one says buğra: tı:šın ege:di: ‘the camel stallion ground (qasafa) his teeth’ Kaš. III 254 (ege:r, ege:me:kj: Kip. xv barada ‘to file’ ege- Tuh. (Tuhsi, Tohar) 8a. 11 (in margin, in second hand, egele-).

PU ige:- Hap. leg., but see igetı-, igi:š, igeš-. Xak. xı ol aŋar ige:di: hanına tea 'atd 'alayhi ‘he was obstinate and insolent to him’ Kaš. III 255 (ige:r, ige:me:k).

VU ögi:- (grind, , pulverize) ‘to grind (grain Acc.); to pulverize (something)’. Survives only (?) in NE Alt., Tel. ökkö- R I 1181; Sag. ü:-/üg- R I 1798, 1807; Tuv. öge-: NC Kır. ük-; Kzx. üg-. In some other languages replaced by ögit-, q.v. Considering the diversity of modem forms the initial may have been Ü-, but Ğ- is likelier. Uyğ. vııı ff. Civ. suğun mtigüzin yumšak ögüp ‘grinding down a maral deer’s horn finely’ H I 55: Xak. xı er buğda:y ögi:di: ‘the man ground (tahana) the wheat (etc.)’ Kaš. III 254 (ögi:r, ögi:me:k): Čağ. xv ff. öger (‘with -g-’) un ögüdür ‘he grinds flour’ Vel. 109 (in same sentence as 1 ö:g- (praise, sing, recite); dubious, not in San.): Xwar. xıv (Fetima) tegirmen ögümekdin armıš ‘was weary with turning the mill’ Nahc. 160, 16; 161, 1.
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D ekeč (elder sister, (paternal) aunt) Hap. leg.; Dim. f. of eke: (elder sister, (paternal) aunt). Xak. xı ekeč ‘a small girl' (šağira) who displays intelligence and makes herself, as it were, the (elder) sister of the clan (al-qawm)’; this word is applied to her as a mark of respect ('aid sabili’l-'atf) Kaš. I 52.

D iğčil N./A. of Addiction fr. 1 i:g; ‘sickly, prone to constant illness’. N.o.a.b. Xak. xı (in a para, on -čıl/-čil) and ‘a man who is always sickly’ (al-mimred) is called i:gčil Kaš. III 57, 4; n.m.e.: KB (the man who overeats) igčil bolur 4672; a.o. 1058 (1 ka:n).

VU eget ((maid) servant) ‘(maid) servant’. In Kaš. both this word and its der. f.s carry both fatha and kasra on the alif. Survives only (?) in NE Sag. eget ‘servant, retainer’ R I 697 and possibly in SW xx Anat. ekdi/ekti ‘servant’ DD 516, 519. Xak. xı eget ‘any female servant (xadima) sent with a bride on her wedding night to wait on her’ Kaš. I 51.

PU egit (drug (pharma)) Hap. leg.; alif unvocalized, but precedes ögüt, so prob. egit. Xak. xı egit ‘a drug smeared on the faces of children to ward off ulcers and the evil eye’ (al-sa'fa wa'l-'aytt); it is medicinal herbs (adwiya) mixed with saffron and other things Kaš. I 51.

igid (false, lying; lie) ‘false, lying; a lie’. N.o.a.b. Cf. ötrük, ezük, yalğarn. Türkü vııı azu: bu: savımda: igitj barğıı: ‘or is there anything false in these words of mine?’ IS 10, II N 8: vııı ff. Man. igid igidedlmiz erser ‘if we have told lies’ Chuas. 99; igid kiši ‘a liar’ do. 101; igid nom ‘false doctrine’ 128, 148: Uyğ. vııı ff. Man. igid mitri ‘the false Mithra’ M II 5, 6 (in: Bud. (the commandments of the Buddhas) ezük igid bolmaz ‘are not false’ USp. 106, 28-9; a.o. Sttv. 371, 8 (atkanğu:): Oğuz xı i:git al-kadib ‘a lie’; hence one says igit sö:z ‘a false statement’ Kaš. I 53.

VUD ögit (grain) Dev. N. fr. ögi:-. Survives only in SE Tar. R 11811; Türki Shaw 25; BŠ 795; Jarring 294 ügüt ‘grain cleaned ready for grinding’. Xak. xı ögit tahnu'l-burr wagayrihi ‘ground wheat, etc.’ Kaš. I 51.

D ögüt (advice, counsel, admonition) ‘advice, counsel, admonition’; Dev. N. fr. ö:- (think, meditate, remember) (awe). S.i.m.m.l.g., sometimes with initial ü-. Cf. 2 o:t. Xak. xı ögüt al-iza ‘admonition, warning’ Kaš. I 51; (ötlük al-iza) and Övvüt is also used for al-'iza, its origin is ögüt I 102, 12; six o.o., mostly ögüt alğıl ‘take heed’: KB ögüt v.l. for yanut 538, for bilig 1494: xııı (?) At. ögüt ögretür ‘he conveys advice’ 45: Čağ. xv ff. ögüt (‘with -g-’) pand tea našihat ‘advice and counsel’ San. 79V; 25: Xwar. xııı (?) ditto Oğ. 329: xıv ditto Qutb 121; Nahc. 281, 4; 311, 17: ^KlP- xrv ögüt (‘with -g-’) al-našlha hence ögüt berdl našahahu ay a'fö’l-našiha Id. 18: xv ra'y ‘advice’ öwüt; Tkm. ögüt Tuh. (Tuhsi, Tohar) 17a. 8. \\

PU ?D egdi: (slaughter house) Hap. leg.; alif unvocalized. Xak. xı egdi: al-madbah ‘slaughter house’ Kaš. I 125.

D egdü: (curved knife) ‘a curved knife’; Pass. Dev. N. fr. eg- (bend, bow, fold, twist). Survives only (?) in NC Kır. iydi and SW xx Anat. egde/egdi SDD 509. Uyğ. vııı ff. Bud. TT V 12, 120 (eg-): Xak. xı egdü: al-sikkinul-mu'aqqaful-ra's ‘a knife with a curved upper part’, used for hollowing out sword-scabbards and other things Kaš. I 125: Osm. xvı egdi ‘a curved knife, in 4 At. and Pe. dicts. TTS II 360; IV 277.

D iktü: (domesticated (animal), quiet, tame, docile; parasitical, fawning) ‘a stall-fed animal’; unusual Dev. N. fr. igid-; cf. iktüle:-. Survives only (?) in SW Osm. ekdi/ikdi; Tkm. ekdi ‘quiet, tame, docile; parasitical, fawning’; xx Anat. ekdi, ekti, ikti, etc. SDD 516, 519, 784. Xak. xı iktü: al-alûfa mina'l-hayatven ‘a stall-fed animal’ Kaš. I 114: Kom. xıv (of an animal) ‘tame’ ikti CCT, Gr.\ Osm. xv ff. ekti/ ikdi/ikdü/ikti normally ‘parasite, hanger-on’; once (xv) ‘tame’; c.i.a.p. TTS I 258; II 366; III 241; IV 285.

D ögdi: (praise) ‘praise’; Dev. N. fr. 1 ö:ğ-. N.o.a.b. Uyğ. vıı 1 ff. Bud. (he deigned to praise them) ögi ögi ögdiler üze ‘with all kinds of praises’ TT VIII II.8; a.o. do. H. 10; Kırıštırın!*) ögdisin kılğu ol ‘he must praise K.’ USp. 44, 1: Xak. xı I 515, 16 (kanıt-); n.m.e.: KB isizke sögüš edgü ögdi bulur ‘for the wicked man a curse; the good man receives praise’ 239; o.o. 2,907, and several Chapter headings: xııı (?) At. (my tongue tastes) amg ögdisin ‘his praise’ 27; Tef. ögdi (and ögdül) ‘praise’ 241: xıv Muh. al-madh ‘praise’ ö:gdü: Me!. 83, 7; ö:gdi: Rtf. 188.

PU?D igdük (cheese) Hap. leg.; perhaps Pass. Dev. N. fr. igid-. Xak. xı igdük ‘a substance looking like cheese (ka-hay'ati’l-cubunn) made from fresh or curdled milk and eaten’ Kaš. I 105.

D öktem (proud, boastful) in KB, where it is first noted, clearly pejorative, ‘proud, boastful’, and the like; in modern languages more often laudatory; N.S.A. fr. ökte:-. The existence of this verb is tenuous; R I 1181 lists ökte-, Cağ., ‘to encourage, put heart into (someone)’, but it is not in any other Čağ. authority (possibly Rbğ.l) and R I 1183 öktö-, same meaning, NC Kzx., but it is not in MM. Vel. no lists öktet (-üŋ gönül perišan et- ‘to confuse, or disturb (someone’s mind)’, not in San.\ and CCI; Gr. lists a Kom. xıv verb öktün- (sic) ‘to offend, or grieve (someone)’, öktem survives in NE Alt., Tel. öktöm ‘profitable, advantageous’ R I 1184; Khak. öktem (of a horse) ‘uncontrollable’; NC Kııⁱ. öktöm ‘strong, brave’; Kzx. öktem ‘imperious, impetuous’; NW Kar. L. ektem; K. öktem ‘pröud, insolent’ R I 685, 1183; Kow. 242. The Calcutta diet, lists a ‘Čağ. word öktem ‘violent, brave’, reproduced in P. de C. 70, R I 1182, but not in Vel. or San. Xak. xı KB (if he likes someone, his faults become \103\ virtues; if he does not like someone) erdem öktem bolur ‘his virtues become pride (or the like)’ 534; bedlik sözledi söz bu öktem tiliQ ‘your boastful tongue has talked big’ 672; isiz öktemig ‘the wicked boaster’ 5522; bodun öktemi ‘the (biggest) boaster of the people’ 6167: Kom. xıv ‘proud’ öktem CCG; GY.: Kip. xv fayši (mis-spelt faysi) ‘boastful’ öktem Tuh. (Tuhsi, Tohar) 27b. 5.
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PU ögdir (reward) n.o.a.b. Its occurrence in the Hend. ögdir anču suggests that it means ‘reward’ or the like. Perhaps a l.-w. PIranian. Uyğ. vııı ff. Man.-A üküš ögdirl[er]... altun ögdir b^rser... ögdir berser ‘many rewards..., if he gives a rewara in gold..., if he gives a... reward’ M III 45, 1-6 (iv) (a very fragmentary text); ikinti griwin öz sınlığ ögdir kim kentU ol tirig edgü sakın[čl]ar ‘secondly by the spirit the reward of his own body (?) which itself is living good thoughts’ M I 22, 1-3 (ı): Bud. U III 32, 14-16; 56, 8-10 (anču:).

D igdiš (domesticated animal, cross-bred, hybrid, gelding) Dev. N./A. fr. igid-; originally ‘an animal bred domestically’; hence, later, ‘cross-bred, hybrid’. Survives only (?) in SW Osm. igdič/igdiš (in Rep. Turkish also idič/idiš) which now means ‘gelding’. A l.-w. in Pe. as ikdiš ‘hybrid’, which Red. lists as a Pe. l.-w. in Osm. The alternative final -č, which first appears in San. is inexplicable. See Doerfer II 513. See iğdišči:. Xak. xı (kagdaš kuma: uru:r iğdiš örü: tarta:r translated 'banü'l-allet, half-brothers by different mothers (male offsprings of concubines) fight violently with one another, because of the hatred between them, but banii'l-axyaf, half-brothers by different fathers, help one another because of the love between them’ Kaš. III 382, 10 (the obvious antithesis to kagdaš is ögdeš, and this is rob. the right reading here): KB men iğdiš ulug men tapuğčı senig ‘I am your slave bred in your household (?), I am your servant’ 1554; takı yılkıčı iğdiš üklitsüm ‘and let the stock-breeder increase the number of cross-breds (or animals bred in captivity)’ 5590: xıv Muh. al-muwallad ‘a child born of one brought up in the Moslem world’ igdİ:š Mel. 51, 10; Rif. 147: Čağ. xv ff. igdič/igdiš ‘a horse with a sire of one breed (dm) and a dam of another’; and in Pe. iğdiš means (1) ittišel wci imtizec-i dû čiz ‘the union and blending of two (different) things’; (2) mahbûb wa matlub Moved and sought after’, and also ‘a horse of two strains’ (tu xııı a) San. io8v. 28: Kip. xııı (in a list of words for horses) al-igdiš (allophone) ma'riîf ‘a familiar word’ (i.e. a Turkish word used in Ar.) Hou. 12, 9.

D ögdeš (half-sibling (same mother)) Hap. leg.; ‘having the same mother’; N. of Assn. fr. 1 ö:g (mother). See iğdiš Xak. Cf. kagdaš.

D ekit- (sow, scatter) (ek) Hap. leg.; Caus. f. of ek- (sow, scatter) (ek). Cf. ekttir-. Xak. xı ol tarığ ekitti: abdara’l--badr ‘he had the seed sown’; also used for 'to \\\ sprinkle (darra) powder’ Kaš. I 212 (ekitür, ekitme:k).
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igid- (feed) ‘to feed (a person or animal Acc.)'. The spelling is fixed by scriptions of this verb and igidil- in TT VIII. N.o.a.b. Radloff misread it in badly-written passages in the Vienna MS. of KB as egit-, and it has recently been revived as egit- in Rep. Turkish for ‘to educate’, but this, too, is an error. Türkü vııı (the Türkü people were hungry) ol yıikı:ğ ali:p igit(t)im ‘I took those cattle and fed them’ II E 38; Türkü sir bodunuğ Oğuz bodunuğ igidü: o!uru:r (Bilge Xagan) ‘rules feeding the fortunate (P) Türkü people and the Oğuz people’ T 62; artuk yılkı:ğ igit(t)i: ‘he fed more livestock’ Ix. 25; seven o.o. in I and Ii: vııı ff. Man. ančulayu kaltı el(l)ig oğlı tĞginig avurtalar eliginte igidürce ‘just as a king feeds his son the prince in the arms of foster-mothers’ (that is ‘gives the prince to foster-mothers to suckle’) M III 14, 3 (iii): Uyğ. vııı ff. Bud. Sanskrit nenyem niijtya jiveta ‘he must not live by relying on others’ neg adınlarka: taya:nıp öz igidgülük ermez TT VIII E.8 (d represented by t and t by dh); anın öz igidür ‘thereby maintains himself’ PP 3, 5; takığu igidgüči ‘poultry-keeper’ TT IV 8, 56; o.o. PP 72, 3; UII76, 4; USp. 88, 28; common in TT Vi: Civ. Chinese ch'u ‘to feed, nourish’ (Giles 2,659) igidmek in the names of two hexagrams TT I 159, 161, 205: Xak. xı ol am: igitti: rabbdhu ‘he reared him’; originally Igidti: with the -d- assimilated to the -t- Kaš. I213 (igidür, iğidme:k): KB (of God) lgidgen 124; yok erdim törütti igidti meni ‘I did not exist, then He created and nourished me’ 1097; a.o. 3549: xıv Muh. (among the titles of God) al-rabb ‘lord’ *gidge:n Mel. 44, n ; Rif. 137 (-g- marked, -d- for -d-): Xwar. xıv (of God) Igitken Qutb 57.

D ögit- (grind, crush) Caus. f. of ögi:-; properly ‘to have (corn) ground’; in the medieval period lost its Caus. meaning and came to mean simply ‘to grind, crush’, and the like. Survives only (?) in NE Alt. öyt-; Tel. üyt- ‘to crush, destroy’ and SW Az. üyüt-; Osm. ögüt-/övüt ‘to grind’. Xak. xı ol tarığ ögitti: athana'l-burr tea ğayrahu ‘he had the wheat (etc.) ground’ Kaš. I 213 (ögitür, ögitme:k): xıv Muh. tahana ‘to grind’ yögüt- (sic) Mel. 28, 7; Rif. iü: Čağ. xv ff. ögüt- (‘with -g-’) drd kardan ‘to make into flour’ San. 79V. 5: Kom. xıv övüt- ‘to wipe off’ (sweat) CCG; Gr. 186 (quotn.): Kip. xıı tahana un tart- and ögüt- Hou. 34, 1: xıv ögüt- (‘with -g-’) tahana Id. 18; tahana (tigirt- and) ögit-Bul. 58r.: xv tahana (tart-); Tkm. yögüt- (sic; in margin in SW (?) hand ögüt-) Tuh. (Tuhsi, Tohar) 24a. 8. '

D ögüt- (praiseworthy) Caus. f. of 1 o:g-; like alkat-, q.v., noted only in the Particip. ögütmiš ‘praiseworthy, provoking the praise (of others)’. N.o.a.b. Cf. ögtür-. Türkü vııı ff. Man. ol yaruk kızı ögütmiš ög ‘the daughter of light, the praiseworthy mother’ M III 15, 14 \\ (ı): Uyğ. vııı ff. Man.-A ögütmiš alkatmıš ‘a praiseworthy (Hend.)’ (country) M I 26, 24: Hud. ögitmišlerr a:ra:sinda: ‘among the praiseworthy’ TT VIII II.5; ögütmiš kiši TT VI 29; (the Buddha called) uluğ ögütmiš yegedmiš bilge blHg 'crcat, praiseworthy, triumphant wisdom’ do. 419.
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D igdil- (fed, nourished) Hap. leg.; Pass. f. of igid-; ‘to be nourished, fed’. So spelt in Kaš., prob. correctly, cf. igdük, igdiš. Xak. xı oğul igdildi: ‘the boy (etc.) was reared (fed, nourished)’ (rubbiya) Kaš. I 246 (igdilür, igdilme:k).

D ögdil- (praised) ‘to be praised’; presumably Pass. f. of ögüt- (praiseworthy). Pec. to KB; hence Ügdüİmiš (sic) the name one of the principal characters in KB. Xak. xı KB (the uses of the tongue are many, and the harm that it can do considerable) ara ögdilür til ara mig sögüš ‘at one time the tongue is praised, at another (receives) a thousand curscs’ 177; edgü tučı ögdilür ‘good is constantly praised’ 909.

D egtür- (bend, bow, fold, twist) Caus. f. of eg- (bend, bow, fold, twist), q.v.; ‘to have (something Acc.) bent’, etc.: Survives in NE Bar. iŋdir- RI1434: NC Kır. eŋdir-; iydir-; Kzx. idir-: NW Kar. Krm. egdir- and SW Osm., Tkm. egdir-. Xak. xı ol čöge:n egtürdi: ‘he gave orders for bending Čatf) the polo-stick’; and also for making anything lean (imela kült šay') Kaš. I 223 (egtürür, egtürme:k): Čağ. xv ff. egdür- (‘with -g-’) xam farmildan ‘to have (something) bent’ San. 107r. 20: Osm. xv eydir- ‘to cause to bow (?)’ in one text TTS I 286.

D ektür- (sow, scatter) (ek) Caus. f. of ek- (sow, scatter) (ek); ‘to have (seed Acc.) sown’, and the like. S.i.s.m.l.g. Cf. ekit-. Xak. xı ol tarığ ektürdi: abdara'l-badr ‘he had the seed sown’; also used of powder when it is ordered that it shall be sprinkled (umira bi-darrihŋ Kaš. I 223 (ektürür, ektürme:k): Čağ. xv (T. ektür- Caus. f.; kerenldan ‘to order to cultivate’ San. ıo7r. 20.

D ögtür- (praise, sing, recite) Hap. leg.; Caus. f. of 1 ö:g- (praise, sing, recite), Cf. ögüt- (praiseworthy). Xak. xı ol meni: ögtürdi: hamala'l--insen 'ale an yamdahani ‘he urged the man to praise me’ Kaš. I 223 (ögtürür, ögtürme:k).

D üktür- Caus. f. of ük- (heap up, accumulate). Survives (same meaning) in NC Kzx. üydir-; NW Kaz. Xak. xı ol agar yarma:k üktürdi: kallafahu 'aîe takwimi'l-dirham ‘he gave him the task of accumulating money’ (etc.) Kaš. I 223 (üktürür, üktürme:k).

D egetlig (bride, lit. mistress (of maid)) Hap. leg.; P.N./A. fr. eget ((maid) servant). Xak. (after egetlik) ‘and the bride is called egetlig (that is ‘possessing a personal maidservant’); followed by a para, explaining the difference between -k and -g in such pairs of words Kaš. I 150.

D egetlik Hap. leg.; A.N. (Conc. N.) fr. eget ((maid) servant), q.v. Xak. xı Egetlik kara:ba:š ‘the maidservant (al-xııdima) who is chosen to be sent with the bride on the night of her wedding’ Kaš. I 150.

D ögdülig (praised; praiseworthy) P.N./A. fr. ögdi: (customs); ‘praised; praiseworthy’. N.o.a.b. Uyğ. vııı ff. Bud. (to die holding tirmly to the faith) ögdilig t öt ir ‘is called praiseworthy’ TT V 26, 111-2: Xak. xı KB (if you yourself are good) atıg ögdilig ‘your name is praised’ 240.

D igidsiz (truthful, not lying) Hap. leg.?; Priv. N./A. fr. igid (false, lying; lie). Uyğ. vııı ff. Bud. ezüksüz igidsiz padak ol ‘it is a verse free from falsehoods and lies’ U I 35. 1.

D ögdi:siz (not praised; unworthy) Hap. leg.?; Priv. N./A. fr. ögdi: (customs). Uyğ. vııı ff. Bud. (to stay alive relying on the first two, i.e. an army and supplies) ögdisiz ol ‘is not praiseworthy’ TT V 26, 110-1.

D iğdišči: N.Ag. fr. iğdiš; ‘stockbreeder’. Pec. to KB. Xak. xı KB, Chap. 59, verses 4439 ff. gives instructions for dealing with igdiščiler who are kamuğ yılkılarka bular baščılar ‘supervisors of all the livestock’.

D igide:- (igid) Den. V. fr. igid; ‘to lie’. N.o.a.b. Türkü vııı ff. Man. Chitas. 99 (igid); 100 (andık-); i35 (artiz-).

D igidil- Hap. leg.?; Pass. f. of igid; ‘to be fed, maintained’. Uyğ. vııı ff. Bud. Sanskrit sutavad dhrto'pi ‘and maintained like a child’ oğol teg igidil ip yeme: TT VIII D. 19-20 (-d- represented by -/-, cf. igid-).

D egetle:- (provide a maid, procure a maid, давать служанку, обеспечивать служанкой) Hap. leg.; Den. V. fr. eget ((maid) servant), q.v. Xak. xı ol ki:zin egetle:di: ‘he sent a maid-servant (xadima) with his daughter to her husband’s house (he gave a maid to the maiden)’ Kaš. I 299 (egetle:r, egetlc:me:k).

D ögütle:- (advise, admonish) Den. V. fr. ögüt (advice, counsel, admonition); ‘to advise, admonish (someone Acc.)'. S.i.m.m.l.g. Xak.xi ol oğlın ögütle:di: wa'aza ibnahu ‘he admonished his son’ (etc.) Kaš. I 299 (ögütle:r, ögütle:me:k): Xwar. xııı ögütle- ‘to advise’ 'AH 39: xıv ditto Qutb 122: Kip. xııı našaha mina'l-našh bi'1-kalem wa'l-adl ‘to advise about speaking and honesty’ ögütle:- (vocalized -git-) Hou. 37, 11: xv 'atiufa wa našaha ‘to upbraid, advise’ öyütle- Tuh. (Tuhsi, Tohar) 25b. 8 (in margin, ‘also with -g-’); našaha do. 37b. 2; lema ‘to blame, criticize’ do. 39a. 3: Osm. xıv and xv ögütle- ‘to advise’ in several texts TTS II 747; HI 557 Î IV 622.

D iktü:le:- Den. V. fr. iktü:; ‘to feed (a human being or animal Acc.)^-, syn. with igid-, and so clearly connected with it etvmologically. N.o.a.b. Uyğ. vııı ff. Bud. kentü özümüzni iktüledimiz erser ‘if we have fed ourselves’ (by taking the lives of others) TT IV 10, 11; U II 86, 47: Xak. xı ol ko:y iktü:le:di: 'alafa'l-šet ‘he fed the sheep’ (ete.) Kaš. I 317 (iktü:le:r, iktü:le:me:k): xııı (?) Tef. ektile-/ ektüle- ‘to feed, maintain’ 73: xıv Rbğ. \105\ (whcn the eaglets had grown up) et öktüledİ (sic) ‘he fed them with meat’ (and taught them to eat) R I 1185.
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D *iktü:let- Hap. leg.; Caus. f. of iktüıle:-; this word seems to occur in a very late Uyğ. Civ. document, which is probably inaccurately transcribed, and seems to contain several Ar. words. Uyg. vııı ff. Civ. muruwwatlig Aryadanığ bizig qut (Ar.) ektlletlp («c?) ‘giving the gracious Aryadana our food to eat’ USp. 88, 23-4.

D egetlen- (get a maid, обзавелась служанкой) Hap. leg.; Refl. f. of egetle:- (provide a maid, procure a maid, давать служанку, обеспечивать служанкой), Xak. xı kız egetlendi: ‘the bride had a maidservant who was sent with her (maiden has gotten a maid)’ Kaš. I 291 (egetlenür, egetlenme:k).

D iktürlen- Refl. f. of iktürle:-; ‘to feed oneself’. N.o.a.b. Uyğ. vııı ff. Bud. kentii özümln Iktllendlm (sic}) erser ‘if I have fed myself’ U II 78, 29-30 (the parallel texts have iktüledim): Osm. xv ektllen- ‘to play the parasite’ in one text 7'7'S I 258.

D ögitse:- (grind) Hap. leg.; Desid. f. of ögit-, Xak. xı ol tarığ ögitseıdi: tamanne an yathani'l-burr bi-fi'l ğayrihi ‘he wished to have the wheat ground by someone else’ Kaš. I 302 (ögltse:r, ögitse:me:k).

PU ekek (shame, prostitute) Hap. leg., unless mis-spelt in Kip. XV 'ayb ‘shame’ 111k Tuh. (Tuhsi, Tohar) 24b. 4 there is no other trace of such a word, and lem and kef are sometimes confused with one another; cf. ekeklik. Xak. xı ekek išle.r al-mtlmisa mina'1-nise ‘a prostitute’ Kaš. I 78.

PU ?D ögek/ögük (son), the first apparently the Man.-A form of the second. A term of affection of uncertain origin. The suggestion in v. G. ATG, para. 57 that it is a Dim. f. of 1 ö:g (mother) hardly fits the context of its being addressed to a son; the theory that it is a Dev. N. fr. ö:- (think, meditate, remember) (awe) seems semantically more suitable. Uyğ. vııı ff. Man.-A yeme ögi kagı antağ ögek sav sözleyü umağay ‘and his mother and father will not be able to speak such understanding words’ (as to enlighten his mind) MI 15, 1-3: Bud. in PP 5, 8; 6, 6; 9, 6; 16, 3 speeches addressed by the king to his son Edgü ögli tegin begin amrak ögükim and in do. 26, 3 the old man says to the king ‘why are you sendifig your god-like, jew^rel-like ögü-küŋüzni to the land of death?’. In these contexts it is clearly an alternative word for ‘son’, but ‘sensible, understanding’ hardly seems very appropriate.

ükek (box, coffin, tower, confined space, zodiac) originally ‘box’ or the like; hence metaph. ‘a wall tower’ on a city wall, Arabic burc, in certain contexts with the metaph. meanings of that word. Survives only (?) in NE Tuv. ügek ‘a small confined space, e.g. dog kennel, the interior of a covered cart, sentry box’, and NC Kır. ükök ‘a small box for carrying food’. Xak. xı ükek al-tebüt wa’l~šundüq ‘coffin, box’; ükek burc suri’l--madinatVl-muadda li’l-harb ‘a tower on a city wall built for military purposes’ Kaš. I 78: KB on iki ükek ‘the twelve signs of the zodiac’ (Ar. burc) 138; el(l)ig boynı kılča ükekče bašı ‘a king with a neck as (thin as) a hair and a head as (thick as) a tower’ (the understanding man does not trust him at all) 2154: xıv Rbğ. on iki ükek R I 1193 (directly copied fr. KB)\ Muh. al-burc (here) ‘a sign of the zodiac’ ü:ge:k Mel. 78, 17; Rif. 183 (-g- marked).

D *ekkegü: Collective f. of ikki:; ‘two together, both’. S.i.a.m.l.g. except SC, SW, often much abbreviated. In some languages ike’ülen, also often much abbreviated, appears as well as, or instead of, this word. It carries a Mong. instead of a Turkish suffix, see Clauson, ‘The Turkish Numerals’, jfRAS, 1959, p. 30. Türkü vııı ekegü: should prob. be read in I N 3, see 2 ellig (ruler (land), king): Uyğ. vııı ff. Bud. tögin yerči avıčğa birle ikegü kaldılar ‘the prince and the old guide remained (alone) together’ PP 35, 8; ikegüke ‘to both’ (praise and blame) U III 73, 22; o.o. TT F26, 108, and no; Pfahl. 6, 5: Civ. ol ikegüni bile (?) kavšur ‘add the two together’ TT VIII L.35; the word occurs about a dozen times in contracts, mostly late, in USp.: Xak. xı barı:gla:r iki:gü: idhabe intume ‘go the two of you’ Kaš. II 45, 3; n.m.e.: KB the word occurs several times, 331, 875, 1463, etc. the spelling varying between ikigü and ikegü even in the same MS., ikigün/ikegün also occurs, e.g. yağuš-maz ikigün (v.l. ikegü) yolı yaršı ol ‘the roads of the two do not approach (one another) they diverge’ 5311: xıı (?) KBVP ikigün (v.l. ikegü) ajunda ‘in both w-orlds’ 17: xııı (?) Tef. ikegü/ikegün/İkigün ‘both’ 123-4: Čağ. xv ff. ikegü (‘with -k-, -g-’) ikisi bile Vel. 66 (quotn.); ikew ditto 67 (quotn.); ikew dü te ‘two together’ ikewke ba-har dxi ‘to both’ San. io8v. 23 (quotns.): Xwar. xıv ikegü Qutb 58; ikegün Nahc. 331, 7; 388, 13.

PUD ekeklik (promiscuity, shamelessness) A.N. fr. ekek (shame, prostitute). Hap. leg., but Klp. xv muayyib ‘shameful’ ililüli Tuh. (Tuhsi, Tohar) 34b. 2 may be a mis-spelling of the parallel P.N./A. ekeklig; cf. ekek (shame, prostitute). Xak. xı ekeklik xala'atu'l--niar'a tva qihatuha ‘wantonness and shamelessness in a woman’ Kaš. I 153.

D ükeklig Hap. leg.; P.N./A. fr. ükek. Xak. xı ‘a wall which has towers (buriic) on it’ is called ükeklig ta:m Kaš. I 153.

D ükeklik Hap. leg.; A.N. (Conc. N.) fr. ükek. Xak. xı ükeklik kull xašaba uiddat li-yuttaxad minha ’l-sundiiq ‘any piece of wood prepared for making it into a box’ Kaš. I 153.

D ekekle:- Hap. leg.; Den. V. fr. ekek (shame, prostitute). Xak. xı er ura:ğutnı: ekekle:di: sabba'l-raculu'l--mar’a via nasabahd ile'1-fucür ‘the man \106\ abused the woman and alleged that she committed fornication’ Kaš. I 306 (ekekle:r, ekekle:me:k).
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D ükekle:- Hap. leg.; Den. V. fr. ükek. Xak. xı ol ta:mığ Ukekle:di: ‘he placed towers (tvada'a... buriic) on the city wall’; also used for making boxes (šanedîq) of anything Kaš. I 307.

egil (common, ordinary, lower class) (equal) ‘common, ordinary, lower class’ (person) (equal). Fr. egil- (bent, bowed, bend, stoop, crawl). N.o.a.b. but a l.-w. in Mong. as egel (sic), same meaning (Kow. 232, Haltod 37) Türkü vııı ff. Man. egil čokan kišilerke (gap) ‘to common ordinary people’ (in antithesis to kings and xans) M III n, 14 (ı): Uyğ. vııı (I punished the guilty notables but) kara: egil boduniğ yok kılmadım ‘I did not destroy the ordinary, common people’ Šu. E 2: vııı ff. Man. [eg]il čokan kiši[lerl]g M III 36, 11 (in: Bud. egil nomčı törüči ‘an ordinary lower-class preacher and teacher’ Kuan. 126-7, 128 (same text, partly corrupt U II 19, 9 and 10).

D ükil Pass. N./A.S. fr. ük- (heap up, accumulate); ‘numerous’. N.o.a.b. Cf. üküš, ükli:-, etc. Kip. xı ükil al-katir ‘many, numerous’; hence one says ükil kiši: ‘many people’ Kaš. I 74.

D ögli: (thinking) in the phr. edgü: ögli: (good thinking) and ayığ ögli: (evil thinking) common in Uyğ. vııı ff. Bud., and esp. in PP has nothing to do with ‘action’, as suggested by Pelliot in PP, p. 226, but is the Ger. in -gli: of ö:- (think, meditate, remember) (awe) and means ‘thinking’ (good, or evil).

1 i:g now survives only (?) in SW xx Anat. igli, ığlı, igili, inli, and perhaps also ilek, iylek SDD 763, 782, 783, 785, 793, 803. Uyğ. vııı ff. Chr. (in a list of sufferers) iglig toğalığ ‘sick and diseased’ M III 49, 4: Man. [gap] igligler [gap] TT III 85: Bud. Sanskrit gleno ‘sick’ iglig e:rip TT VIII A24; o.o. do. ,4.18; Suv. 585, 13 (ağrığlığ); USp. 42, 19: Civ. iglig kišike ‘to the invalid’ TT VIII M.35; o.o. H II 33, 222 (udit-); TT VII 28, 39; 30, 14: ^Xak- xı iglig al-marid ‘the sick man’ Kaš. I 79 (e:d); / 196 (uzal-); II 351 (yarpa:d-); n.m.e.: KB (all ignorant people are) iglig 157: xııı (?) Tef. iglig (1) ‘sick’; (2) ‘severe’ (punishment) 121: xıv Muh. al-ma'lfd ‘weak, sickly’ i:gli:g (so spelt) Mel. 64, 11; Rif. 163: Čağ. xv ff. iglig dardnek ‘ailing’ San. iogr. 9 (quotns.): Xwar. xıv igli/iglig ‘ill’ Qttlb 57: Osm. xıv ff. iglü ‘ill’ in one xıv text and one xvıı Pe. dict. TTS II 520; IV 411.

D iglik A.N. fr. 1 i:g; ‘illness’. N.o.a.b. Uyğ. vııı ff. Bud. isig iglik ‘fever’ TT VII 27 1: Civ. isig iglik HII 8, 4e: Xak. xı 1273 (ağrı:-/ağru:- (heavy, pain, painful, отяжелеть); possibly to be read iglig).

D ö:glüg (thinking) P.N./A. fr. 2 ö:g (thought, meditation, reflection) (awe); ‘capable of thinking rationally and clearly, thoughtful’. Common in KB, often in antithesis to ö:gsüz; otherwise n.o.a.b. Xak. xı KB 463, 820, 1246, 1701, 1954, etc.: xıv Muh. (l) al-faših ‘lucid, intelligible’ (opposite to ‘dumb’ ağın); ö:glü:g (first -g- marked) v.l. tı:lluğ Rtf. 150 (only).

D egil- (bent, bowed, bend, stoop, crawl) Pass. f. of eg- (bend, bow, fold, twist); ‘to be bent, bowed; to bend (Intrans.)’. S.i.a.m.I.g., sometimes abbreviated to e:l- (el(bow)) and the like. There is a Sec. f. (?, see eg-) egil- in NE Tel. R I 712. Cf. emit- (lean, bent, inclined, send, sent). Xak. xı yığa:č eğildi: mela'l-ğušn ‘the branch (etc.) bent’; (in a prov.) kuruğ yığa:č egilme:s ‘dry wood (al-xašab) cannot be bent’ (yan atif) Kaš. I 198 (egilUr, egilme:k); bu: butak ol egilge:n ‘this branch is constantly bending’ (yatameyil) I 159, 1; a.o. III 215, 17: KB kağıl teg köni bod eğildi kodi ‘his body, (once) as straight as a whip, has bent down’ 1055; o.o. 1099, 4992: xııı (f) At. 233 (eg-): xVv Rbğ. egil-‘to bend’ R I 701 (quotn.); Muh. ta'atvwaca ‘to be bent’ egil- Mel. 24, 8; Rif. 10e: Čağ. xv ff. egil- (‘with -g-') xam šudan ‘to be bent’ San. io7r. 18: Xwar. xıv egil- ‘to be bent, to bend’ Qutb 19; egil- do. 57: Kom. xıv ‘to be bent’ il- (for 1:1-, confused with İ1-) CCG; Gr. 105 (quotn.): Kip. xıv egil- (‘with -g-’) ta'aıvn'aca Id. 18: xv mela eyil-; Tkm. egil- Tuh. 35b. 12; ta'ta'a ‘to stoop, crawl’ epil- (sic) 24a. 4.

D ekil- (sow, scatter) (ek) Pass. f. of ek- (sow, scatter) (ek); ‘to be sown (etc.)’. S.i.s.m.l.g. Xak. xı tarığ ekildi: zuri'a'l-zar' ‘the seed was sown’; also used of anything that is sprinkled (durra) over something Kaš. I 198 (ekilür, eküme:k): Čağ. xv ff. ekil- (‘with -k-’ implied) kešta šudan ‘to be sown’ San. io7r. 18: Xwar. xıv ekil- (of salt on a wound) ‘to be sprinkled’ Qutb 57.

D ögül- (praised) Pass. f. of 1 ö:g- (praise, sing, recite); ‘to be praised’. Survives only (?) in SW Osm. ögül-/övül-. Xak. xı er ögtildi: ‘the man was praised’ (mudiha) Kaš. I 198 (ögülür, ögülme:k); erdem bile: öglelim natafaxar bi'l-mandqib ‘let us glory in our merits’ 11 343, 19: xııı (?) Tef. ögül- ‘to be praised’ 242: Cağ. xv ff. ögül- sutûda šudan 'to be praised’ San. 78r. 26 (quotns.).

D ükül- (heaped up, accumulated) Pass. f. of ük- (heap up, accumulate); ‘to be heaped up, accumulated’. Survives in NE Koib., Sag.; Khak. ü:l- R I 1845; Bas. 257: NC Kır. Kzx. üyül-; NW Kaz. öyel- (This verb has been read in Türkü vııı T 32, but the right reading is keli:r erser körü: kelü:r ‘if he comes, see him and bring him (to me)’?): Xak. xı toprark üküldi: ‘the earth (etc.) was heaped up’ (takavnvama) I 198 (ükülür, ükülme:k); tegme: čeče:k üküldi: ‘all the flowers were heaped up’ (tarekama) I 437, 4; II 285, 15 (in the latter inkatnba ‘were collected’): KB ukuš ordusı ol rieg üklü turur ‘understanding is its palace; things are collected there’ 310 (cf. irkil-): Čağ. xv ff. ükülgen (‘with -k-, -g-’) cam' olup, ytğtlğan ‘collected, heaped ue’ Vel, 109 (quotn.);

D iğle:- Den. V. fr. 1 i:g; ‘to be sick, ill’; the cause of illness, if mentioned, seems to be in the Dat. Survives only (?) in SW xx Anat. igle-/lyle- SDD 783, 803: Uyğ. vııı ff. Man.-A esen ermek iglemek ‘to be well or ill’ M 111 13, 16 (ı); iglemekln ölmekin ‘sickness and death’ M I 9, 5: Bud. ağır igledi ‘he fell grievously ill’ Suv. 4, 17; o.o. do. 478, 17; U 11 5, 1; USp. 97, 12: Civ. borka iglemišin ‘suffering from alcoholism’ H II 32, 26; o.o. TT VII 24, 17; 25, 26, etc.: Xak. xı er igle:di: maradqH-racul ‘the man was ill’ Kaš. I 287 (igle:r, igle:me:k): KB kamuğ iglegen 'everyone who falls sick’ 1108; a.o. 2109: xıv Muh. (?) tadaafa ‘fo grow weak’ igle- Rif. 106 (only): Xwar. xıv ig igle- ‘to be ill’ Qutb 57.

S ikle:- See irkle:- (efforting, straining, trample, trod). Den. V. in directional -la/le fr. ik/irk “in effort, strain” (OTD eklä- (erkla-) “apply efforts, strain, trample, trod, press” p. 168 EKLÄ- см. erkla-I, II прилагать усилия, напрягать; топтать, давить)

D ö:gle:- (collect thoughts, gain/regain thinking) See e ö:glen- (collect thoughts, gain/regain thinking), ö:gleš-.

D ükli:- Den. V. fr. ükil; ‘to become larger, more plentiful; to increase (Intrans.)’. Survives ortly (?) in NE Šor üktü-; Tel. öktü- R I 1806, 1185. Uyg. vıı ff. Man. yarlıkančučı köŋülleri ükliyü ‘their merciful thoughts increasing’ TT III 133-4: Bud. edim tavarim üklizün ‘may my property (Hend.) increase’ U I 29, 2; (just as a small fire, when fanned by the wind) ükliyür bedüyür ‘increases and grows bigger’ (so the passions under the influence of lust) ükliyür ašılurlar ‘increase (Hend.)’ U II 9, 6-8; o.o. of ükli:- ašıl-TT IV 12, 44-5; Hüen-ts. 2075; Sanskrit pušfa ‘nourished, brought up’ tiklimiš TT VIII D. 35; Sanskrit vardhente ‘increase’ ükliyür do. E.3: Civ. ed tavar ükliyür TT VII 28, 43; a.o. TT I 75 (yala:); Xak. tiklfedi: ne:ŋ zeda'1-šay’ ua nama ‘the thing increased and grew’ Kaš. I 287 (ükIJ:r, ükli:me:k);' tavar kimig üklise: / 362, 24; a.o. translated katura ‘to be abundant’

D iglet- (ill) Caus. f. of igle:- ; ‘to make (someone Acc.) ill’. Survives only (?) in SW xx Anat: SDD 782. Xak. xı bu: ye:r anı: igletti: ‘this place made him ill (amradahu) because it did not suit him’ Kaš. I 266 (fgletür, igletme:k).

D üklit- Caus. f. of ükli:-; ‘to increase (something Acc.)'.' N.o.a.b. See uğlıt-, Uyğ. vııı ff. Bud. Sanskrit hlhavardhana ‘increasing the passions’ nizvanığ üklitte:-cİle:r e:rür TT VIII A. 14; üklitgültik do. E.b (Biga:rkı:); ašdım tiklittim ‘I have increased (Hend.)’ 'Sim. 136, 20; o.o. U IV 22, 27Ö (üklit- aš-); Suv. 29, 15: Xak. xı ol ne:čni: üklitti: kattata'melahü ua tammara ‘he increased (Hend.) his property’ Kaš. I 264 (üklitür, üklitme:k, mostly unvocalized); same phr. 11 366, e: KB 5590 (iğdiš).

D iğlel- Hap. Leg.; Pass. f. of igle:-. Xak. xı tegme; törJüg i:g igleldi; r^urida fail \\ naıv' mina'l-marad ‘every kind of illness wu suffered’ Kaš. I 296 (Iglelür, lglelme:k).
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D iglen- Refl. f. of iğle:-. Survives only (?) in SW xx Anat. igllen- (of fruit) ‘to wither’ SDD 782. Xak. xı ura:ğut iglendi: axadati’l--mar'ata'l-falq ‘the woman was in travail’; also used when a man is slightly ill (marida qalila (n)) Kaš. I 259 (no Aor. or Infin.): Kip. xv inalla ‘to be ill’ yiglen- («V) Tuh. (Tuhsi, Tohar) 6b. 1; tamerada ‘to be taken ill’ (xastalan-; in margin in SW (?) hand) iglen- do. 9b. 11.

D ö:glen- (collect thoughts, gain/regain thinking, come to, confer, аклиматься) Refl. f. of ö:gle:- (collect thoughts, gain/regain thinking), Den. V. fr. 2 ö:g (thought, meditation, reflection) (awe), which is noted only in Osm. xıv TTS I 559; II 743; ‘to collect one’s thoughts; to gain, or regain, the power to think’, and the like. N.o.a.b. Uyğ. vııı ff. Bud. Sanskrit smftesam-prajeta ‘who has recovered his memory’ ögle:nü biH[p] TT VIII G. 12; (he lay like a corpse on the ground) ür kič t^min Öğlendi ‘at long last he became fully conscious PP 62, 1; a.o. Suv. 619, 19 (ančada:): Xak. xı aruk er ö:glendi: acamma'l-rûculu'l--mu'yi ‘the exhausted man rested’; also used of a boy, ide kabura ‘when he grows up’ (i.e. comes to years of discretion) Kaš. I 298 (ö:glenür, ö:glenme:k); aruk er öglendi: same translation; also used ide falina'1-šay' ba'd gabawa bihi when one understands something after failing to understand it originally ö:glendi: I 259 (öglenür, öglenme:k): KB tokıšığ uzatsa yağı öglenür ‘if (you) prolong the battle, the enemy comes to his senses’ 2366; ögelik tegir erse öglengti ol ‘if a man reaches the rank of Counsellor he must use his brains’ 4141: Osm. xıv to xvı (only) öglen- ‘to come to one’s senses’ in 5 texts TTS I 560; II 743; III 555; IV 620.

D tikltin- Hap. leg.; Refl. f. of tikül-; form fixed by rhymes avlanup and örlenüp. Xak. bir bir ti:ze: üklüntip (the clouds) ‘are piled (yatarekam) on one another’ Kaš. I 258, 3; n.m.e.

D igleš- Hap. leg.; Co-op. f. of igle:-. Xak. xı yılkı: anğ iglešdi: maridati’l-deuöbb ‘the cattle (etc.) were (all gravely) ill’ Kaš. I 241 (iglešür, iglešme:k).

D ö:gleš- (consult, collect thoughts, gain/regain thinking) Co-op. f. of ö:gle:- (collect thoughts, gain/regain thinking); ‘to take counsel together’. N.o.a.b. Türkü vııı ol üč xağan öglešip ‘those three xağavs took counsel together and’ (said ‘let us converge on the Gold Mountain Forest’) anča: öglešmiš ‘that is how they must have taken counsel together’ T 10: tJyğ. vııı ff. Civ. (in a series of terrible events) üč özüt öglešür ‘three souls take counsel together’ TT I 29 (mistranslated).

D tikltiš- Hap. leg.; Co-op. f. of tiktil-. Xak. xı bi:r ne:ŋ bi:r tize: ükltišdİ: 'one thing was piled (ivkataba) on another’; for example sand, or locüsts, on a reed-bed, or people in a crowd Kaš. I 241 (ükltišti;r, ükltišme:k).

D ögelik (office of Counsellor) A.N. fr. öge: (wise, vizier, counselor); ‘the office of Counsellor’. Pec. to KB. Xak. xı KB (in a list of hieh offices) kayusı ögelik tegir ög bulur ‘some of them reach the office of Counsellor and acquire intelligence (?)’ 4067; a.o. 4141 (ö:glen-).

D eke:lc:- Hap. leg.; Den. V. fr. eke: (elder sister, (paternal) aunt). Xak. xı ol anı: eke:le:di: sammehe uxt kabira ‘he called her “elder sister” ’ Kaš. I 310 (eke:le:r, eke:Ie:me:k).

D *ekki:le:- Den. V. fr. ekki: (two, second); lit. ‘to do something twice’; with some extended meanings. In some modern languages used as an ordinary verb, but in the early period only the Ger. ikileyü, sometimes abbreviated to iklle: is noted. There is no etymological connection between this verb and the Turco-Mong. Collective Numeral ike'ülen (see ekkegü:). Survives in NE Tuv. iyile- Pal. 189; NW Kar. L. ekile- Koiu. 182; (Kaz. ikilep only R I 1419); SW Osm. Tkm. ikile-. Türkü vııı ff. Man. ikileyu yagirti ‘afresh’ (Hend.) TT II 10, 84; Uyğ. vııı ff. Man. ikileyü ‘for a second time’ M III 32, 4 (ii); Bud. İkileyü means not so much ‘for a second time’ in the limited sense, as ‘afresh, anew’ in positive and ‘ (ever) again’ in negative sentences; ikileyü sizlerni körüšmegey-men ‘I shall never see you again’ PP 76, 3; ikileyü takı kılmazmen ‘I will never again do’ (wicked things) Suv. 138, 3-4; a.o. (positive) Hüen-ts. i9o8 (ičin); ikileyü üčle[yü] ‘for the second and third time’ U III 59 5 (in: Xak. xı bi:r tilkü: teri:si:n iki:le: soyma:s ‘you cannot skin one fox twice’ Kaš. III 244, 21; n.m.e.: KB yumulmadı yandru ikile közi ‘his eyes did not close again’ 5674: Čağ. xv ff. ikiley ‘on two occasions’ Babur, Gibb Memorial Trust facsimile 61 v. 14, glossed dü pera ‘two pieces’: Kip. xıv ikile- (‘with -k-’) taııe ‘to do (something) a second time’ Id. 18: xv tanıta ‘to double’ ikkile- Tuh. (Tuhsi, Tohar) 62a. 2: Osm. xıv ff. ikile- ‘to repeat (a statement)’ in one xıv text; ikiledin/ikileyin ‘for a second time, again; thereafter, next’ in several xıv and xv texts TTS I 368; II 521; III 359; IV 412.

D öge:le:- (vested wise) Hap. let;.; Den.V. t'r. öge: (wise, vizier, counselor) Xak. xı ol anı: öge:le:di: laqqabahu bi-laqab öge: wa hınca kabir fi'l-qaivm ‘he gave him the title of öge: (wise), that is “a great man in the tribe” ’ Kaš. I 310 (öge:le:r, öge:le:me:k).

D öglentür- Caus. f. of öglen-; n.o.a.b. Uyğ. vııı ff. Bud. öglentürgeli üčün ‘in order to revive’ (the stranded fish) Suv. 601, 22.

D egim (eŋim) (single fold) N.S.A. fr. eg- (bend, bow, fold, twist); lit. ‘a single fold’, but usually used metaph. For the Sec. f.s (?) with -ŋ- see eg-. N.o.a.b.?; SW xx Anat. egim/igim SDD 511, 782 have quite \\\ different meanings. Uyğ. vııı ff. Bud. bu dherani üč egim (written ekim\ gap) ‘this magic spell, a threefold... TT VIII K.8; (because of the passions) üč eŋim (sic) sansardaki ‘inherent in the threefold samsara' U II 8, 24; similar phr. Suv. 133, 16; USp. 102a. 20; ayığ kılınčların eŋmintin... kizlegülük yašurğuluk ermez ‘cannot be hidden (Hend.)... from the folds (?) of their evil deeds’ Suv. 140, 19-21.

D ekim (sow, scatter) (ek) Hap. leg.?; N.S.A. fr. ek- (sow, scatter) (ek). Xak. xı bi:r ekim ye:r ‘the quantity of land which can be sown (vubdar) on a single occasion’ Kaš. I ₇₅. - ' '

D üküm (heap) N.S.A. fr. ük- (heap up, accumulate); ‘a (single) heap’. Survives in NW Kaz. öyem; SW xx Anat. ügüm SDD 1707. Xak. xı bi:r üküm yarma:k ‘a heap (kûma) of coins’; the -m is altered (mubdala) from -n Kaš. I 75.

D egme: (arch, vault) Pass. N./A.S. fr. eg- (bend, bow, fold, twist). Survives only (?) in SW Osm. Xak. xı egme: al-teqfî'1-bayt ‘the arch, or vault, in a house’ Kaš. I 130: Čağ. xv ff. egme (‘with -g-’) eğilmiš, iki kat olmuš ‘bent, folded in two’ Vel. 70; egme xamida ‘bent, crooked’ San. io<)r. 11 (quotn.).

D ükme: (heaped up) Pass. N./A.S. fr. ük- (heap up, accumulate); ‘heaped up’. Survives in NC Kzx. üyme cüyıne bol- ‘to be heaped up’, and perhaps SW xx Anat. hügme ‘a hut made of reeds’ SDD 758. Xak. xı ükme: topra:k ‘heaped up (al-mukarvzvam) earth’, or anything else heaped up Kaš. I 130.

D ükmek (heap) Infin. of ük- (heap up, accumulate) used as a Noun. In Uyğ. sometimes used in this form in a lit. sense, but usually with a prosthetic y- (see ük-) as a Bud. technical term translating Sanskrit skandha ‘heap, collection’, and sambhera ‘provision’. N.o.a.b. Uyğ. vııı ff. Bud. telim (VU) kozluğ ükmeklerig ‘many heaps of glowing embers’ (?) TM IV 253, 47; (sorrow, anxiety, pain, frustration, constriction) uluğ emgeklig ükmek ‘a great accumulation of pains’ U II 11, 7-8 (mistranslated); Sanskrit samskera ‘mental discrimination’ 5 ükme:kle:rig TT VIII A.27 (-k- represented by -g-; this is a mistranslation, samskera is only one of the five skaitdhas); a.o. USp. 89, 1 (ülgü:) — yükmek skandha is common in TT VI (the Sekiz Yükmek Siitra), see the Preface, pp. 8-9 for further occurrences: Civ. (a tumouŋ kığ ükmek teg ‘like a dung-hilP H II 26, 84: (O. Kır. the word read as yükmek in Mal. 11, 10 is kökmek, q.v.); Xak. xı ükmek xuršu'l--mar'a ‘a woman’s earring’ made of gold or silver, wa huwa’l-halqa ‘it is a ring’; it is by origin an infinitive (mašdaŋ; and anything heaped up (mukawwam) is called ükmek; it, too, is by origin an Infinitive Kaš. I 105.

D ege:me: (stringed instrument) Pass. Dev. N. fr. ege:- with the connotation that the instrument is played with \109\ a bow. Pec. to Kaš.; the second entry misplaced among words of similar form with an initial consonant. Xak. xı ege:me: natv' mina' l-mazehir ‘a kind of stringed instrument’ Kaš. I 137; III 174.
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D ukmeklen- Hap. leg.; Refl. Den. V. fr. ukmek. Xak. xı ura:ğut ükmeklendi: tašannafati'l-mar' a tva taqarrafat ‘the woman wore earrings (Hend.)’ Kaš. I 314 (likmek-lenür, Ukmeklenme:k). (?? ükmek (heap))

D eğin (bendable, elasticity, shoulder) Intrans. Conc. N. in -in (Intrans.) fr. eg- (bend, bow, fold, twist); lit. ‘something which bends’, but usually in an anatomical sense ‘shoulder’. For the Sec. f.s (?) with -ŋ- see eŋ-. S.i.a.m.l.g. often contracted to i:n or much distorted, e.g. NE Küer. eŋne R I 715; Soy. (i.e. Tuv.) ikti do. 1422 (Pal. has egin, with Poss. Suff. ekti). Türkü vııı ff. (in a series of enquiries about parts of a tent) eğni: neteg edgü: ‘How are its curved stays? They are good.’ IrkB 18: Uyğ. vııı ff. Bud. bel yokaru kögüz eginke tegi... egin yokaru sač kıdığka tegi ‘from the waist up to the chest and shoulders . . from the shoulders up to the edge of the hair’ TT V 4, 7-11; iki eğinlerinde ‘on their two shoulders’ do. 24, 49; sačlarin eğinlerinde (sic) tüšürüp ‘letting their hair fall over their shoulders’ U IV 8, 12 (II 39, 12); a.o. egin Suv. 36, 15; xıv Chin.-Uyğ. Dict. chien ‘shoulder’ (Giles 1,625) egil R I 712; Ligeti 134: Xak. xı egin al-katif ‘shoulder’; (ekin follows here); egin kirbes ‘a piece of cotton cloth’ one and a half spans wide and four cubits long, bihi biyaöt Suııer in which the goods sold by the Suwar (are wrapped ?) Kaš. I 78 (the alif of the second entry is unvocalized, but the word must be egin in the sense of ‘a folded material’, which it has, with elaborations like ‘clothing’, in some modern languages); emgek eginde kalma:s ‘pain does not remain on the shoulders’ (aktef) I no, 3: KB bu emgek neče boğzı eğni üčün ‘how great is this pain for his throat and shoulders’ 1738: xııı (?) Tef. egin ‘shoulder’ 69: xıv Muh. al-mankib ‘shoulder’ egi:n Mel. 47, 8; Rif. 141; (under ‘weaver’s implements’) al-tirez ‘embroidery’, egin 60, 10; 159: Čağ. xv ff. egn arka ‘back’ Vel. 64 (quotn.); egn/egin (both spelt) (1) sar-i düš tva katif ‘the (top of the) shoulder’; (2) metaph. bezii ‘arm’ San. io9r. 12 (quotns.); 109V. 7 (quotns.); Xwar. xııı eğin ‘shoulder’ ^lAli 7, 4e: xıv egin Qutb 19; ‘shoulder; sleeve’ Nahc. 65, 16 etc.; egin Qutb 49; Nahc. 57, 13: Kip. xııı al-katif eyin; Tkm. egin Hou. 20, 9; xıv (Tkm.) egin (‘with -g-’) al-katif; Kip. eyin Id. 19; eyin al-katif do. 2e: xv al-katif (šikin and also) eyln Kav. 60, 17: Osm. xıv ff. egin ‘shoulders, upper part of back’; c.i.a.p. TTS I 254; II 360; III ni\ IV 278.

S eken (ekin)/iken See erken (indefiniteness, being, while, while being) (eke out, i.e. supposedly (make it)) like erki: (perhaps, uncertain, doubt, suppose, likely, if ever, interrogative, suggestion) (q.v.) and 1 erinč (presumably, supposedly, apparently, perhaps) an archaic Dev. form fr. 1 er- (are, were, was). erken, erkin, eken, and ekin, the examples show that erkin/ekin has a different meaning and is a Sec. f. of erki:; erkin (‘with -k’) is used with another word.

erken, erkin, eken, and ekin, usually without cross-refces., and stating that they are all synonymous; but the examples show that erkin/ekin has a different meaning and is a Sec. f. of erki:; erkin (‘with -k’) is used with another word

D ekin (crop, sown field) Intrans. Conc. N. fr. ek- (sow, scatter) (ek); a standing crop, a crop grown from seed and not yet reaped’, also ‘sown land, land under a sown crop’; it is not always easy to determine which meaning is intended. S.i.a.m.l.g. except NE? Uyğ. vııı ff. Bud. yaš turkaru ekini bütmez ‘his fresh plantings consistently fail to produce a crop’ TT VI 14: Civ. bu yerke ekin tutsa ‘if I get a crop off this land’ USp. 11,7; 66, 7; similar phr. do. 19, 6; ekin y^rde ‘on the sown land’ do. 29, 9: O. Kır. ıx ff. this word should perhaps be read in three inscriptions, Mal. 3, 1; 44, 1, and the new inscription from Oust-EI^gueste (Touva), published by Shcherbak in UAJ, 35B, 1963, p. 145. Mal. reads the word künim, but the photograph shows an i not ü in 3, 1; Shcherbak in his new edition makes the same correction in 44, 1, and although he reads ii in the new inscription, South side, the photograph shows i. The word is obviously not kin ‘musk’, and no known meaning of kün suits the context; ekin, if taken metaph. to mean ‘progeny’ might, but does not fit very well in the new inscription. The word may be a term of relationship, kin or ekin otherwise unknown. (I have parted from you my wife and son) ekinim kadašım ayıta: adrıltım ‘I have said farewell (?) and parted from my progeny and kinsmen’ Mal. 3, 1; kadašım ekinime: ayıta: adnltım do. 44, 5 (Shcherbak 3); un: kadašım üč ekinim kız kadašım üč y... (lost) ‘my male kinsmen, my three progeny (?) my female kinsmen, three . . Oust-Elegueste, S.: (Xak.) xııı (?) Tef. yağač ekin ‘trees and standing crops’ 72: xıv Rbğ. ekin tikin iši ‘the work of sowing and planting’ R I 698: Čağ. xv ff. ekin (‘with -k-’) ekin ya'ni tnazra'a ‘sown land’ Vel. 65 (quotns.); ekin (spelt) kišt-u zar' ‘sown land’ San. i09r. 28 (quotns): Oğuz xı ekin al-tnazra'a Kaš. I 78: Kip. xııı al-zar' ‘standing crop’ ekin Hou. 9,9: xıv ditto Id. 18; Bui. 6, 15; xv mullaq al-zar' ‘a general term for standing crop’ ekin Kav. 63, 11; al-zar' ekin Tuh. (Tuhsi, Tohar) 18a. 1.

PU ögen ‘a brook’; the contexts suggest that it wes something smaller than a river. Possibly survives in NE Leb., Tub. o:n ‘the local name of the river Biya’ R I 1214. Cf. ögren. N.o.a.b. Uyğ. vııı ff. Bud. ögen ögüz suvı ‘the water of brooks and rivers’ TT V 15, 16; a.o. do. 28, 123 (sarğa:n): Civ. kuduğ kazsar bulak ögen kazsar ‘if a man dips a well or clears a spring or brook’ TT VII 29, 2; in documents in USp. relating to land it occurs several times in descriptions of boundaries, e.g. (PU) Sügü ögen üze ‘ (bounded) by the Sügü (?) brook’ 13, 3; a.o. do. 88, 45-6 (suvči:).

S ögin/ögün Sec. f. of ögin (ögi:) fiist noted in the Vienna MS. of KB where the other MSS. have ögin, 835, 5530; KBVP 26, 67; KBPP 31. Čağ. xv ff. ögün (‘with -g-’) ğayri ‘other than, different from’ Vel. no (quotn. Lulft); ögün gayr San. 8or. 6 (quotns. Natve’ı).

D ükün Intrans. Conc. N. fr. ük- (heap up, accumulate); ‘a heap’. Survives only in NE ügün/ü:n, etc. Uyğ. no Dis. \110\ vııı ff. Bud. ağısı barımı... ükün kirür ‘his property and wealth comes in in heaps’ (without any effort on his part) TT VI 102; tögöden hükün (sic) belgürmiš ‘from the millet a heap appeared’ TT VIII K.3; a.o. do. D.29 (tögörge:) Xak. xı ükün any ‘heap’ (kûma) of coins, roses or other things; and hence ‘heaped up (muctami') earth’ is called ükün topra:k Kaš. I 78 (and see üküm).
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igne: (needle) ‘needle’. S.i.a.m.l.g. with a good many variant forms, but initial Î- everywhere except in SE Türki yigne/yigne, which proves that the y- in some languages is secondary' (cf. iğa:č), as is also the -ŋ- for -g- which occurs in a few languages (cf. eg- (bend, bow, fold, twist)). Uyğ. vııı Man. yanarı ol yigne (sic) yılan ‘her index finger is (like) a needle snake’ M II 11, 21-2; a.o. Suv. 593, 15: Xak. xı yigne: al-ibra ‘needle’; temen yigne: al-misalla ‘a large (packing) needle’ Kaš. III 35; o.o. I 403 (temen); II 3 (sap-); II 120 (sapıl-); II 150 (sapın-): xıv Muh. al-ibra yigne: (-g- marked) Mel. 69, 3; Rif. 159: Čağ. xv ff. igne (spelt) süzan ‘needle’, in Ar. ibra San. io9r. 15: Xwar. xıv igne ‘needle’ Qutb 57: Kom. xıv ‘needle’ igine/ine CCI, CCG; Gr.: Kip. xııı al-ibra yi:ne; Tkm. yigne: Hou. 23, 12: xıv (Tkm.) igne: al-ibra; Kıp. ine: Id. 19: xv al-ibra igne: Kav. 64, 9; ibra ine Tuh. (Tuhsi, Tohar) 4b. 12.

S iken/eken (ekin) See erken (indefiniteness, being, while, while being) like erki: (perhaps, uncertain, doubt, suppose, likely, if ever, interrogative, suggestion) (q.v.) and 1 erinč (presumably, supposedly, apparently, perhaps) an archaic Dev. form fr. 1 er- (are, were, was)

D ekkinč (second) regular Ordinal f. of ekki: (two, second), not so old as ekkinti: (second), q.v.; ‘second’. Gradually displaced by longer form in -či:, which first appears, metri gratia, in KB. S.i.a.m.l.g. with initial 6-/e- and -kk- in the same languages as ekki:. Xak. xı ikinč al-teni ‘second’ Kaš. I 131 (followed by statement of rules for forming Ordinals); ikinč ne:g III 449: KB ikinč 132; ikinči 788: xııı (?) At. ikinč 10, 152; Tef. ikinč 123 (s.v. ikŋ: xıv Rbğ. ikinč R I 1427: Muh. al-teni i:kinci: Mel. 82, 8; Rif. 187: Čağ. xv ff. ikinč (‘with -k-’) ikinci Vel. 71; ikine (spelt) duyum (quotn.); ikinci düyumin (quotn.) San. 109V. 8 (both Pe. words mean ‘second’): Xwar. xııı (?) ikinči Oğ. 67, 8e:xiv dkinči Qutb 49 ikinč/ikinči do. 58; ikinč Nahc. 2, 13, etc.: Kom. xıv ekinči CCI, CCG; Gr.: Kıp. xıv İkinci: al-teni İd. 18: xv ikinci Kav. 67, 15; ikkinci Tuh. (Tuhsi, Tohar) 61b. 2: Osm. xıv ff. ikinč once in xıv TTS I 521; otherwise ikinci.

D ögünč (boast, self-praise) N. Ac. fr. ögün- ‘self-praise’. N.o.a.b. Xak. xı ögünč (the -g- marked with three superscribed dots in the MS.) al-tamadduh ‘self-praise’; hence one says bu: i:ške: (sic) ne: ögünč kere:k ‘what need is there for self-praise in this matter?’ I 132; ögünč al-tamaddu)i III 449; KB ögünčke bolup er özin öldürür ‘out of vanity a man lets himself be killed’ 2292 (cf. alplık): Kom. xıv ‘praise’ ögünč/öygünč CCG; Gr.

D ökünč N.Ac. fr. ökün-; ‘repentance’ (for something that one has done), ‘regret’ (for something that has happened). Survives as ökünüč and the like in SE Türki Shatv 2e: NC Kır.; Kzx.: NW Kk., Kaz. (ükeneč); \\\ Nog.: as regards Osm. Red. 263 lists a Pe. (sic) word evgenc (see Čağ. below). See Doerfer II 610. O. Kır. ıx ff. (I have departed this life) elim ökünčige ‘to the regret of my realm’ Mal. 28, 8: Xak. xı ökünč al-hasra ‘grief, regret’; one says ol telim ökünč öktindi: taîıassara bi-hasret hatira ‘he greatly regretted’ Kaš. I 132; okünč al-hasra; one says ol agar ökünč kıldı: ca'ala lahu hasra III 449: KB eve kılmıš išler ökünčl yarın ‘one regrets the next day things done in a hurry’ 587; o.o. 348, 363, 918, 1075, etc.: xııı (?) At. (keep your own secrets) Sözügdin özügke ökünč kelmesün ‘do not tell them and then regret it’ 170; four o.o.: Čağ. xv ff. ökünč (spelt) nademat tva pišmeni ‘repentance, regret’; in the Burhen-i Qeti' awganc, in the tvazn (‘shape’) of šatranc is mentioned as a Pe. word with this meaning San. 8or. 11: Xwar. xııı ökünč ‘repentance’ 'Alt 4e: xıv ditto Qutb 122: Osm. xıv ökünc al- in one text seems to mean ‘to take revenge’ TTS I 562.

D ekin- (sow, scatter) (ek) Hap. leg.; Refl. f. of ek- (sow, scatter) (ek). Xak. xı ol ö:zlge: tarığ ekindi: infarada bi’l-zire'a tva ba^ri’l-arčl li-nafsihi ‘he devoted himself to sowing land for himself ’Kaš. I 203 (ekinür, ekinme:k).

PUD igen- Refl. f. of ige:-. Kaš's first meaning is normal; there is no obvious connection between it and the second which may be a mistranslation, see Osm. The meaning in I 104, 1 is entirely different and the text is perhaps corrupt; ige:le:nür , fr. a Refl. Den. V. fr. ige: (1 idi (master, owner, Lord’ (God))) would suit the context, but there is no evidence for ige: as a Sec. f. of 1 idi: in Xak. Xak. xı at igendi: haruna’l--faras ‘the horse (etc.) was refractory (or-restive)’; and one says kisra:k igendi! hamalati’l-ramaka filto tva 'aliqat ‘the mare was pregnant (Hend.)’ Kaš. I 203 (igenür, igenme:k); (later’ he greatly regretted) e:l bolğali: igendi: .lime haruna 'inda’l-mušöliha tva camaha ’an delika ‘because he was obstinate about making peace and resisted it’ / 200, 19; ka:z kopsa: ördek kö:lig ige:nü:r ‘when the goose flies off, the duck takes possession (tamallaka) of the lake’ I 104, 1: Čağ. xv ff. ki ol kuyaš yüzlügni körgen igenür' bl-ixtiyer ‘for anyone seeing that sun-faced beauty involuntarily becomes restive’ P. de C. 121 (it is uncertain where P. de C., who mistranslated it, found this verse; the verb is not mentioned by Vel. or San.): Osm. R I 1425 quotes from Leh. Osm. a verb igen- (obsolete) (of an animal giving birth) ‘to hold its breath and make violent efforts to expel the child;’ this entry does not seem to occur in the edition of A.H. 1306. ■

D ögün- (boast) Refl. f. of 1 ö:g- (praise, sing, recite); ‘to praise oneself, boast’. Survives only (?) in SW Az. öyün-; Osm. ögün-/öyün- (Red. also quotes the forms ögen-/öyen-/öyün-); Tkm. öyün-.^; Xak. xı ol ö:zin ögündi: ‘he praised (madaha) \111\ himself’ Kaš. I 203 (ögünür, ögünme:k); and three o.o.: xıv Muh. (?) al-'acab ‘to be pleased with (something)’ (?) ögünmek (unvocalized) Rif. 122 (only): Čağ. xv ff. ögün- (spelt) mufdxarat tva mubehöt tva xivud-re sutudan ‘to boast, brag, praise oneself’ San. 78V. 3 (quotn.): Kom. xıv 'to boast’ övünmek CCG; Gr.
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ökün- (ökön-) ‘to repent, regret (something Dot.)'. Survives in the same languages as ökünč. See ükün-. Türkü vııı ff. Man. Chuas. passim; TT II 10, 81 (ötün-): Uyğ. vııı ff. Chr. tep ökündiler ‘they expressed their regret, saying . . U tg, 3: Bud. ökönör yeme: ‘and repents’ TT VIII A.44; ökün- ‘to repent’ constantly recurs, sometimes in isolation, sometimes in a string of verbs ‘pray, beseech, admit (one’s faults), clear oneself (of sin)’, etc., esp. in the long confessions of sin in TT IV and Suv. 133 ff., e.g. Suv. 137, 23 (ačın-); 140, 1 and 11 (kakın-): Civ. köŋülüg kögüzüg ökünmeki üküš ‘the repentance of your mind and heart are great’ TT I 82: Xak. xı ol ya:zukıga: ökündi: tahassara ‘aid danbihi tva nadima ‘he regretted his sins and repented’; also used of any repentance (nadema) Kaš. I 203 (ökünür, ökünme:k); I 132, 16 (ökünč); I 200, 18; öküngil ta’assaf ‘regret’ (a loss) III 361, 4: KB küsermen yigitlikke öknür özüm ‘I long for youth and regret its loss’ 363; o.o. 244, 919, 928, 1239, etc.: xııı (?) At. (a wise man acts at the right time and) ökünmez kedin Sdoes not regret later’ 114; o.o. 143, 144: xıv Rbğ. ökünüp yığlaštılar ‘they were sorry and \vept together’ R I 19e: Muh. nadima ögün- (-g- marked) Mel. 31, 14; Rif. 115; al-ttadema ökünmek Rif. 123 (only): Kip. xıv ökün-' (‘with -k-) tahassara tva talahhafa ‘to regret (Hend.)’ td. 18: xv ditto ekne- (sic, Perror; in margin ökün-) Tuh. (Tuhsi, Tohar) 9b. 3.

D ükün- Refl. f. of ük- (heap up, accumulate); ‘to bring together, concentrate (troops)’. This word prob. occurs in two passages in Türkü where hitherto ökün- has been read. The reading ökün in IE 23 (II E 19), judging by the photographs and the context, is prob. an error for üčü:n. Türkü vııı (the Kara: Türgcš had revolted) antağ ödke: ükünüp Kül Teginig az eren ertü:rü ıt (t)ımiz ‘thereupon collecting' (our troops) we sent Kül T^gin, providing him with a few men’ I E 40; (the Oğuz fled and went into China) ükünüp süledim ‘collecting (my troops) I started a campaign, II E 38.

D ökünčlüğ P.N./A. fr. ökünč; ‘having, or causing regret or repentance’. S.i.s.m.l.g. Xak. xı KB eve kılmıš İšler ökünčlüğ bolur ‘hurried actions (lateŋ cause regret’ Š56.

D ökünčsiz Priv. N./A. fr. ökünč; ‘impenitent, without regret’. N.o.a.b. Uyğ. vııı ff.

Bud. esirgenčsiz ökünčsiz köpülin ‘with an unstinting, unregretting mind’ Suv. 169, 1314: Xak. xı KB uzun yašlığ edgü ökünesüz yorır ‘the long-lived good man lives without regrets’ 348.

D ekindi: (sown) Pass. N./A.S. fr. ekin-; ‘sown, to be sown’. Survives only (?) in SW Osm. Xak. xı ekindi: tarığ al-badru’ l-mazru ‘seed com’ Kaš. I 140.

D *ekkinti: (second, afternoon, evening prayer) the oldest Ordinal f. of ekki: (two, second), and the only one to carry the Suff. -nti:, which is prob. the origin of the normal Suff. -nč; originally ‘second’, but when ekkinč appeared retained in the narrow meaning ‘the second half of the day’ or, even more narrowly, ‘the afternoon prayer’. S.i.s.m.l.g. in the last meaning. In Türkü certainly ended in -ti:, in Xak. in -di:, the Uyğ. form is uncertain owing to the ambiguity of the Uyğ. alphabets. See Doerfer II 650. Türkü vııı ekinti: IN 5; eki:nti: IE 33; T 39; ikinti: II S 1 ‘second’: vııı ff. eki:nti: ‘second’ IrkB postscript; eki:nti: ditto Toyok III 2r. 10; IV r. 2 (ETY II 179, 180): Man. ekinti Chuas. 81, 129, 179; M III 16, 5 (ii); eklntl Chuas. 34: Uyğ. vııı eki:nti: ‘second’ Šu. N 9, E 7, W 4, 7; vııı ff. Man.-A bir eklntike ‘with one another’ MI 9, 9; ekfnti ‘second’ M I 22, 1 (ı); Man. ekinti Wind. 249, 4; Ekinti M III 32, 4 (iv): Bud. bir ikindiške («V, in error) TT VIII G. 18; ikindi do. H.3; İkindi: do. e>.14; o.o. PP 17, 4; TT V 8, 75; 22, 23, etc.; TT VII common: Civ. ikindi (or ikinti?) common in HI, II, USp.: Xak. xı İkindi: ne:g ‘the second (al-tenŋ thing’; İkindi: waqt šaleti’l-'ašr ‘the time of afternoon prayer’ Kaš. I 140; bir ikindi: (three o. of ekindi:) ‘one another’ is common:xiv Muh. al-ašr ikindi:n (sic) Mel. 80, 4; ikindi: Rif. 184: Čağ. xv ff. ikindi tvaqt-i 'ašr San. 109V. 11: Kom. xıv ‘evening prayers’ ekindü CCI; kinde CCG; Gr.: Tkm. xııı al-ašr yekindü: (sic) Hou. 28, le: Kip. xıv ikindi: (‘with -k-’) al-'ašr Id. 18; ditto yekindü: Bul. 13, 13: xv 'ašr ikkindi Tuh. 25b. 4.

D ögündi: (praised) Hap. leg.; Pass. N./A.S. fr. ögün-, Xak. xı ögündi: kiši: ‘a man praised (al-mamdüh) by everyone’ Kaš. I 140.

E ekimlig in the phr. eki:nlig isigti has been read in Türkü vııı IIN 11 in a list of precious čbjects, preceded by ‘gold, silver, silk brocade’ and followed by ‘blood horses and stallions, black ermines, grey squirrels’, and interpreted as the name of some kind of cereal for planting (P.N./A. fr. ekln). But the second word is ^šgü:ti: (q.v.) ‘brocade’ and the first, no doubt, kinlig ‘musk-scented’.

D ökündür- Caus. f. of ökün-, S.i.s.m.l.g. Xak. xı KB ökündürdi sözlep meni bu tilim ‘this tongue of mine, when it has spoken has made me regret it’ 3879.
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PU eğir iv aaîe’, a ra ad^!c:n •' root. Arı unfa :aaa. r l■■•!.■; ı¹¹1 ■ <'' ■: ■ ’ to IV*. a\ a I.-w*. îr.t:a ( Ir-je'v u"■>»'•••' ‘Acura •• ca! aau k İl-] H: K; - IY;de\ tu K ı<. t" tr:r: .’üt,- rhk -a’ ra rha-, h<ir the tv. a v. •. • ' , ar.d r: =ir :: . ••• '• . - are ua'^r • d akjar-a. İVrhaas -> _s r-viVi- - i” N\ K i:r 'a r,: u,_ bea.d p’ .m: as : k.-r C>j. - ’ • . ff fl lO, 31, a:':d a> a d ,-^rr a--a «i,-, ff'rr zz. 75 ; 33, 2-.M, aad 2 2>; 34. 25: Xak. V[ e ğ ’ r ûl-f.-.-zcr '-Vin:; k*’, wa;<.a ıs u^ed a-; a remedy for stomach-ache ” *. f 33 :; Čağ. \v ff. ek ir (so ta m China San. ıo«;r. 21 (the last statement ıs correct, ‘gahagale’ ıs a corruption jf Pe. KÜl-ınaın which is a l.-w. fr. Chinese ho( })-linng-chiang): (Kıp. xıv eğir (‘with ■ğ-’) al-adkum ‘black’ (a word specially used )f hordes); also pronounced eygsr İd. 19, leems to be a different word): Osm. xıv ff. :gir c.i.a.p., esp. in Ar. and Pe. dicts, trar.s-ating al-zvacc and synonymous words TTS ff JÖ2 ; Iff 237; IV 279.

ögür (herd, tame, domesticated, friend, comrade) ‘a herd’, esp. of horses, but also of other animals; this meaning survives in some modern languages, but it now usually means (of an animal) tame, domesticated (of a person.) friend, comrade (i.e. a member of the same group). S.i.m.m.l.g., in NE, NC usually contracted to ör/ür. Cf. sürüg. Türkü. via ff. ' ' ' 5kk'^ri^: M - a' barking of daa-.. •>/ bi-N) bal-gağu emğatioH yaviak e-ffanr₄e.t ‘groat herds ca<;kag ■ ' ^{1 r} ar-'d İLaaarkaı: i.-j ’ >p rh-r- -'k M/J.l 45. I- 4- Xak. xı ögür ‘_a^ti:J\ ^J'-y of shr:;.,, '■ p.-'^: - or ca*... ' - •’ • " / ~3^:J 4; t + : l6; (I ■ -- -- - ■- ■ --aa-^_;; o:-: O'-sı a o vuh its o^-~ ^nu, ;°^{c u}Pⁿ-#^at at\d do nor be associated with anything crooked) 2252; (a bird knows its own usırios ana) tuttı ogur 'keeps with its ftock’ -00: xııı (;) Tef. ögür ‘group, crowd’ 31S EAİ?ŋ:Čag. xv ff. ögür (spelt) 'a four-year-old horse that has reached the age for running after the mares’. Sa.’i. 7gv. ₍ )’n :ou='y a nuaundc'- >:ce a • ~W): Xwar. xıv Ar. S ü;4ür See üyür. I.) r i: N, A .S. i r. eeir- ; ‘cn •< k;< ’. ti s’; P^{1 1} r::.>r’!in ,1 [.!■-. - a bü^t' a!-,.-. frir_;. the e^:"'k p- r; a moral '-a. ■ S.i. t.m.l.g ottc.-. a . ;;h- •:. ‘ V ck:'-a.-. Cf. bükri:. U> 14. vııı rf. Civ. e^ri yonk ke'?iis;iH 'give up cro!'' cun.TT I no: Xak. xı egi'i: mu’-.:,:- ‘e !. beat’ f t a 7 (p ^.); nare: e^ra eyu:l odû-i: 'he--.a’ a;--^ri-.i- ‘ ' a . . ^r a I i-, rt k a-a ■ • tnr- Î*.: ;s :aa ’, up ara^:skO kali boN- tö_re kk;- bîr egri balar ‘if rlvre a — foar, aa_: bee.’ irr.es a S04; o.o. Sco, 158a; (_a r_or_ taaas ro-ıü), 2253 (‘nıoral'.y crooked’), 2^60 (a cn.- k-d head-o a k:), 4S40 i e;k,r s köni t}-, ca-i'aa -aid :ha ur'aa - aa-a’); x;;a^:) [> f.\\\\\

D egri fr. egir- (surround, encircle, twist, spin) 'A-:!’ a,ak,k ui->r:u'-;:,aaa o';ri: v-S a.a'-e.k 56, 0; Rif. 154; ai-uhhb ‘hunchbuck’ eeri: (ditto) arxa : 47, 14;’14! (arka:), al-jidq ‘cheek-pouch’ egri: (ditto, v.l. eğdi:, eğzi:), 47, 2; 140 (possibly corrupt, cf. adurt); al-mubul ‘liar, rogue’ eyri: (unvocalized) ki'yi: Rif. 153 (only): Čağ. xv ff. egri (‘with -g-’) egri Vel. 69; egri (spelt) (1) kac zva nürast ‘crooked, not straight’ (quotn.); (2) sdzl ‘a musical instrument’; in Pe. čank, in Ar. barbut (quotns.); the Rumi author (N'B, not Vel. here) quoted the last verse to illustrate the meaning duzd ‘thief’; the word can have this metaph. meaning, but not in this verse San. io<)r. 1: Xwar. xıv egri ‘crooked, dis-honok Q’ch io; egri dn. 49: Korn, xıv .............. k .............. Ua_ •. t ) .............. 1 L >> .-;d’ eğ; aaa ( 27, e: ; aaj a po’u- .............. 304: [V 2aI. .............. o

VU üğre: (noodles) '- ; noodles’. Sa.s.ma. g. Sea />- a-/ r [f bit. Uyğ. vııı ff. i^-’ ■ ^! ki’e v--''era‘g to ;;h.e Sun ak süt ağre ri'ax .aaa r'<jr._;k:a Ti’ v ! > rn, ,s; 1. ' . ta: r etai a; pa. ;a yart-Kj a bir⁵a .^• k.' -a .............. üğre: cJ.-frîya aaa hîyašöhifa t.ui»ıüč ille aaa ;e.I ananı mi.-ıhı ‘noodles', it is like tutmač but sotrer than it Ka<. I 127; III 173 (kıyma:):xiv M'ih\ ?) (m a üst of foods) šašbura (Pe. šaš pasa kvith six constiti;enr,’V ü:ğre: rü;rk (mis-spc't mirk) Rif. it > C'ö. xv ff. ükre: ısı:,:lt> rištih < , ;p’ San. .............. 79^v- 21': Kip, xıv İd. ±0 i tuğ»:;

egrek (yarn, whirlpool) ’yarn and the like, later 'whirlpool’. SW Osm. egrek ‘whirlpool, pond’ seems to be survival of this word; cf. egrim. Uyğ. via ff. Bud. kutrulmak egriklerig bağlarığ birtem amurtgaredačı üčün ‘because salvation completely alleviates the cords and bonds (of samsara) 1 T V 24, 7S (not 'whirlpools’ as translated there): Xak. xı egrik al-ğnz’t 'spun yarn, cord’ Kaš. xvff. 105: .............. \113\ ..............

Mî’ l V/. 69.V,;-. sr: S'v', j: Ktp-erik on n--r-yr\ m . (■':■■■•■■.! ben-! ‘

•wm.’p • i’; e.i.a.p. TTS I 25s; II ^ y. Uf ,-s- / l ‘ 2 So: wnı egrık im Rû-.-.:, t vA <>.*•-: 7^/ı •_D. _: i’ n,-: -Von. IOp.. 7.

(_) eğe’ N.S.A. ıConc. N.) fr. eg»V-; et’a sin_.l« .ıct of tw: v.iu.;’, bur non.’. -V.y ‘ a’vrîp.->P and the !iU . Cf. egrin.

_L" bbo. 4vn.:hl b>.: tav':;;n-) ‘ vb ur-. ■ •> a' ; the M5. h r ıyhur(iŋ ‘va-r p! puno-. n.n n.b which is n->: apposite. S.i.m m.l.g., usually in such forms us iyrim/irim. Note th.it in SW Osm. egrim is sometimes a Sec. f. of edrim, q.v. Cf. irkin. Xak. xı egrim tayhuzcatu’T -ma (sic} see above) zva hnzva mustanqa' uha ‘a whirlpool in water’; and also ‘stagnant water’ Kaš. I 107: Čağ. XV fF. Vel. 69 (egrik); eyrüm suyun döne döne akıš ‘a swirling flow of water’ (followed by translation, with quotns. of erdem mis-spelt in this way) Vel. 41: eyrüm ‘the twists and swirls (pič zva xam zva gar dišŋ which occur in the flow of waters and rivers’ San. 3714 21 (followed by a re fee. to the mistake in Vel.).

PL ö:ğrc:r» N.o.a.b.: syn. with, and p<- ’ .p-< merely : m? ■< -jpt-’Ung oh bo. ' . spe’t o.: 4 • • b wbbb ofl'jp rep.-c.-er-cs -g- in ri.--.- • te\:o. Uyu. Vi IT rx. Civ. <>;gre:n su:v İčip dnnk-^g -A . r fro_rri the bn,,;k’ TT i ii! f.zi ; a.o. dc ‘5

D ögrnr-č No Ac. fr. r>grQ"i-_; 'joy. joyful’; OCC- Oo04:b' Sped '4. b.' .4' ^; nob'b

P<-.iU.;:e; uiu^ o^reüourî ^;}yu;'4in 'wuh -jreat jov and merriment’ TT US. 66; o.o. Jo. S. 54; ro S₄: Uyg. vie 1 tî. Man.-A uluğ Ggrünčün -Vf I 25, 7,-4: Bud. Sanskrit pnar.w.na ‘feebn^ of joy’ ögröač kögöliögnöo (_sic) TT VffI *4.20; ŋgr^;^ač sevinč ‘joy and JC^:4^!4 ’ dc. G-40; same Hend. U Iff 4., 12; Suv 200, 6. •■‘tc. : o^rûnč by Irso• f ^!.s fairiy commori: Civ. .......' ■- r ;"^r ■ 44! ’ ■ •
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egir- (surround, encircle, twist, spin) (crank, кран, кренить, крутить) 'to surround, encircle (something Acc ); to twist, spin (something Acc.).' Although -nere is in Uyğ. a parallel or Sec. f. eŋir- of this verb, as there is of eg- (bend, bow, fold, twist) and some of its derivatives, it is unlikely that this is a Caus. f. of eg- since both are Trans, verbs and this one has no Caus. connotation. It is almost İV(1. W i^Vl'r- — . • ---- — T- \ \ \ for::like \ V., NC hr- c> vr;. efk.e.s <.f <>r e% ir-. See f')o- c Ii 052. Tu % İ : ! ' '\4^! ’!’■ . i 4 4_ İ ti 4" b’!4 D af.d) eri^ C'^ir e tokxd'; _Titr: i i ‘ e men and -r. nr t: •. m’ / .V 6; T<; 'I egin yog int.): egirip (ilu; ŋrid-'. 'at 1' ’LVri'b'iun::,! We v,:rr--, ' .k : n: ! kk’-ni’ ( clarv ''-ee ubn^) cf Ton'e, v, -.4 :bi 7. nr.b:- v- I! \ \ \ 4 . ]t _: , .. Pep C ' . .....^: - - . . ■ ’; :■ -*• ■- 4 ■■ ■■■ ■ ^:;p y i’ - b- ; ; rt4- or wb:-.e sil>. r“’ TT 41, 2 ; T-. 2,41i Č!p,e 42, 3; 43, 2: Civ. kit;» b«;lg:.iy S4 (_pi e^ -n;edcui bvh-) will n»;r pa> c >« 1 rc (_ ?) to y:j I F I 8 9; ig tog:’ eğirdi sc- li 'il'ne-iH-.ndb have M;"4.:"4n you’ J". 17, o.o. e g ‘ r - ./). jS; Cp'r- io. 7.;: Xl.b. xı beg egird;: 'the .b:p bt.:4egcei (h.lthe tov, and one su;-4> uru:gat yip eğirdi: ğ-.ı::o!t:i -rnar'atııT-ğazl ‘the woman spun yarn’; r one says su:v kemimi: eğirdi: uder.ı’Tı bi'l-saftna ‘the water spun the boat round’ (e; re:r, egirme:k); and one says ol nıeni: ı:š] eğirdi: (unvocalized) ‘he induced me (alešo to work’ Kaš. I 178 (the last sentence, althou it follows the Aor. Infin., must belong h< since it has nothing to do with the next ve alar-); tegre: avip egrelim nahdiq h -'aduzczu ‘let us surround the enemy’ II 13, (mis-spelt ahp) and 137, 17; bu: išle:r olteîi yip egirgem ‘this woman spins a great de (katiratu l-ğazl) I 158, 7: xicif?) At. egir rnuy-a ‘if c^re assails me’ 30: xıv Mi ğ‘iz-J,ı ■: *'**- -g- rr.-.t UC.n 29, 8; Rif. 1 1 aTg fv," - _k (nbs-spelt ar>\.:M) Rif. x (ouiv): Č tl. eg*r- ;msk, etc. ‘with -g ./, d^r'>\Ai,r- be. turn’ (b’ruro and Imran Vel. 6S-9 (cp-v 44s ):egir- (surround, encircle, twist, spin) (-dŋ č^ ir- ' si; re- end 31 ! quotn.; _v -_: beln^v); eg: 1 ^!t", (ŋ ■t-.irJil4344-v 'to rum, rwi.-;r’ (Tru'Vj i 2) rnetpdi. rišîih ~::b^:‘to ,pn ':' 2 4 • . ^; .: rrnn 'nuncob. ^r'-L 'oinbn-: o- k:n. e. 3;,} non: :t tb.: 4 _;. - 4 4-.' ; , .4: '44-. İ 4:4-, 4:404’:. ’ ..4•••. . • ■ : i dc. ' c7v i2_ piUOins., m one which the meaning is ‘to be-.iege"; this seems be a simple mis-spelling.?: Xwar. xıv Dimišq? eğirdiler 'they besieged Damascus’ Nan m, S: Kip. xııı ğaz.ıla eg?r- ITou. 35, 9: x. ditto tu. 19: xv ğazala ey ir- (in margin, ; second hand,egir- (surround, encircle, twist, spin)) Tuh. (Tuhsi, Tohar) 27a. 13. •,i :v :v. n. ' ' :v -40 :;. .4 4 ki bko- .4/■

Occasionally used by itself, but usually m tf Hend. ögir- sevin- ‘to rejoice and be glad' Türkü vııı (when I ascended the throne, th Türkü people who thought they were on th point of death) [öjgirip sev imp 'rejoiced an were glad’ (and their downcast eyes looke upwards) II E z »'previously read egirip whic makes no sense; the Ğ- has disappeared 111 imali break in the scone): vili il. ögir- occux \114\ , rejoiced and were glad’ TT II 8, 60: Uyğ. vııı ff. Man.-A öglrmek sevinmek bolzun M I 28, 13: Man. Wind. 249, 9 (eded-): Bud. ögir- by itself Suv. 152, 5; Pfahl. 23, 11 and 22; ögir- sevin- PP 53, 2; Suv. 151, 19; 153, 5 ; Iiiien-ts. 226.
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?D *ögre:- (rock, sway, wiggle) (wiggle) not itself noted, but the base of ögret- (teach), ögren-, ögreyük, etc.; morphologically Den. V. fr. ögür (herd, tame, domesticated, friend, comrade) but with no close semantic connection, but see ögren-.

ügri:- (rock, sway, wiggle, lul) (wiggle) ‘to rock (a cradle, or a child in a cradle, Acc.)' with some extended meanings. Survives only (?) in SW xx Anat. ügür-/ügrü- SDD 1429, 1707. Xak. xı urarğut bešik ügrirdi: ‘the woman rocked (harrakat) the cradle’; also used fi man dassa’l-makr fi tamalluq ma' ğayrihi ‘of someone who plays a trick on someone by flattering him’; one says ol am: ügri:di: harraka mahdahu ka'annahıı šabt ‘he rocked his cradle as if he was a child’ Kaš. I 275 (ügri:r, ügri:me:k): KB avınč birle ügrir bu dunya seni ‘this world lulls you with kindness’ 526e: Čağ. xv ff. ükri- (so spelt ?) cumbidan gahwara tva amtel-ien ‘to rock a cradle, and the like’ San. 79V. 5: Kip. xıv ügri:- (‘with -g-’) ‘to rock (harraka) a child’s cradle to stop it from crying’ İd. 19: Osm. xıv to xvı ügrü- ‘to rock’ in several texts TTS I 741; II 948; IV 800.

D egirt- (surround, encircle, twist, spin) Caus. f. of egir- (surround, encircle, twist, spin); ‘to order to besiege; to order to spin’. S.i.s.m.l.g., only in the latter meaning. Xak. xı ol kügke: yip eglrtti: ‘he urged the maidservant to spin’ Čale'1-ğazl); also used if one orders the encirclement of a castle (bi’l-tahdiq hatvl hišeŋ in order to take it Kaš. III 428 (egirtü:r, egirtme:k): Osm. xıv to xvı egirt- ‘to invest, besiege (a castle)’, with no Caus. connotation, in several texts TTS I 254; II 362; III 238; IV 279.

D ögret- (teach) Caus. f. of *ögre:- (rock, sway, wiggle) (wiggle); ‘to teach (someone, Dat., something, Acc.)’ S.i.a.m.l.g.", in some abbreviated to ö:ret-, and the like; metathesized to örget- in SE Türki and ürgat- in SC Uzb. Xak. xı ol maga: bilig ögretti: 'allamam'l-adab tva'l-hikma ‘He taught me culture and wisdom’ (etc.) Kaš. I 2el (ögretü:r, ögretme:k): KB kičig erken ögret oğulka bilig ‘teach a boy wisdom when he is small’ 1493; a.o. 1494: xııı (?) At. ögüt ögretür ‘he conveys advice’ 45; Tef. ögret-‘to teach’ 241: Čağ. xv ff. örget- (sic) Caus. f.; ta‘lîm dadan tva 'adat dadan ‘to teach, instruct; to accustom (someone to something)’ San. 69V. 8 (quotns.): Kom. xıv ‘to teach’ övret- CCI, CCG; üret- CCG; Gr. 185 (quotns.): Kip. xııı 'allama min ta'limi’l-’ilm tea gayrihi ‘to teach, in the sense of teaching knowledge, etc.’ öwret-; Tkm. ögret- Hou. 42, e: xıv ögret- (‘with -g-’) 'allama Id. 19:xv 'allama ögret- Kav. 78, 9: Osm. xıv ögret- ‘to accustom (someone to something)’ in one text TTS IV 620 (meaning ‘to teach’ c.i.a.p).

D ügrit- (trick) Caus. f. of ügri:- (rock, sway, wiggle) (wiggle). Survives only (?) \\ in SW xx Anat. wiggle ‘to trick’, etc. SDD 1105. Xak. xı ol agn:r bešik ügritti: ‘he gave him the task of rocking (tahrik) the child’s cradle’ Kaš. I 2el(ügrltür, ügritme:k).

D egril- (surround, encircle, twist, spin) Pass. f. of egir- (surround, encircle, twist, spin); ‘to be besieged, etc.; to be spun’. Survives in NE Khak. iril-: NC Kır., Kzx. lyrll- ‘to be spun’. In SW Az. eyril-; Tkm. egrll- also mean ‘to be spun’, but in Osm. & Rep. Turkish egrll- is normally translated as ‘to be bent’, i.e. as syn. with egll-. Xak. xı kend egrlldi: ‘the town was besieged’ (or invested, hüširat); and one says yip egrlldi: ‘the thread was spun’ (ğuzilat) Kaš. I 248 (egrilür, egrilnie:k).

D ügril- Hap. leg.; Pass. f. of ügri:- (rock, sway, wiggle) (wiggle). Xak. xı be:šJk ügrildi: ‘the cradle was rocked’ (hurrika) Kaš. I 248 (ügrilür, ügrilme:k).

D egrin- (surround, encircle, twist, spin) Hap. leg.; Refl. f. of egir- (surround, encircle, twist, spin). Xak. xı ura:gut yıp egrindi: ‘the woman spun (ğazalat) thread for herself, or pretended to spin it without actually doing so’ Kaš. I 253 (egrlnür, egrinme:k).

D ögren- (learn) Refl. f. of *ögre:- (rock, sway, wiggle) (wiggle); normally ‘to learn (something Acc.)’, with some wider meanings. In Uyğ. the meaning seems to be ‘to be brought up’, which has a vague semantic connection with ögür (herd, tame, domesticated, friend, comrade). S.i.a.m.l.g. w. the same phonetic changes as Öğret-. Uyğ. vııı ff. Bud. U III 82 16 (oğla:ğu:): Xak. xı ol bilig ögrendi: ‘he learnt (ta'allama) knowledge and wisdom’ (etc.); verse; and orče says er uzlulč ögrendi: ‘the man learnt a handicraft’ (al-hirfa) Kaš. I 252 (ögrenür, ögrenme:k); o.o. I 385, 18 (bilig); II 140, 8: KB ayıttı*) ešittig yeme ögrenü ‘you have asked questions and heard (answers) learning thereby’ 1187; a.o. 1680: xııı (?) Tef. ögren- ‘to learn’ 241: Čağ. xv ff. örgen- (sic, ‘with -g-’) ögren- Vel. 101; örgen- (spelt) (1) ta'lim giriftan ‘to receive instruction’; (2) 'edat kardan ‘to become accustomed to (something)’ San. 69r. 13: Xwar. xıv ögren- ‘to learn’ Qutb 121; MN 359: Kip. xııı ta'allama yowren- (sic, Perror for öwren-), also (PTkm.) ögren- Hou. 39, 1: xıv ö:ren- (sic under alif re’, but Perror for owren-) ta’allania td. 12; ögren- (‘with -g-’) ta'allama ditto 19; ta'allama ögren- Bul. 36V.: xv ta'allama ögren- (‘with -g-’; misvocalized egren-) Kav. 77, 8; ta'allama ören- (or Owren-?) Tuh. (Tuhsi, Tohar) 9a. 13; 'alima tva 'arafa ‘to know’ (bil- (know);) ören- (or owren-?; tanı-) do. 25b. 10: Osm. xv ff. ögren- (normally ‘to learn’) noted in several texts as meaning ‘to become accustomed to (something)’ TTS II 745; III 556; IV 620.

D ögrün- Refl. f. of ögir-; survives in NE Kız., Koib., Sag. ürin- R I 1834, Khak. örin- Bas. 136, 256. Uyğ. vııı ff. Bud. ögi-ründe[či] (sic) erklig [gap] ‘the joyful independent ...’[/// 63, 5 (i).
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D egriš- Co-op., etc. f. of egir- (surround, encircle, twist, spin). N.o.a.b. Xak. xı ol begke: kend egrišti: ‘he helped the beg to besiege the stronghold’ ('aid muhešarati'l-hišn)\ and one says kız ana:si: birle: yip egrišti: 'the girl competed with her mother in spinning’ (ft ğazl); also used if she helps her Kaš. I 236 (egrlšü:r, egrlšme:k); kökšin bulıt örüšdi: kayğuk bolup egrl-šü:r ‘the grey clouds have risen (naša'at) and sway about in the air (tamid ’ald’l-hawd’) as a boat sways about in the water’ I 186, 12: Čağ. xv ff. ekerlš- (sic>, spelt) Co-op. f.; baham gardidan ‘to revolve together’ San. io8r. 8 (quotn.). ■■ /

D ügriš- Hap. leg.; Co-op. f. of ügri:- (rock, sway, wiggle) (wiggle). Xak. xı ol agar be:šik ügrišti: ‘he helped him to rock (fi tahrik) the cradle’ Kaš. I 236 (ügrl-šu:r, ügrišme:k).

D ikirčgü: ‘doubt, indecision’, and the like; no doubt ultimately derived fr. Iki (ekki: (two, second)) and morphologically a Dev. N./A. in -gü:, but there is no parallel for a Den. V. suffix -rč-. Survives only (?) in SW Osm. İğerčin/lğercln (in xx Anat ikircik/lkircin ‘ SDD 784). Türkü vııı ff. Man. İkirčgü köŋül ‘an undecided mind’ M III 21, 3 (iii): Uyğ. vııı ff. Man. TT III 117 (uvša:k): Bud. Sanskrit vicikitse ‘doubt’ Irklrčgü TT VIII A. 13; İkirčgü sgziklig bolur ‘becomes doubtful (Hend.)’ Suv. 290, 17; in U I, p. 57 İkirčgü is given, without refce., as the translation of Chinese i ‘doubt’ (Giles 5,423): Xak. xı iklrčgü:n i:š amr mutaraddad baytı an yuf'al toa bayn an yutrak ‘a matter open to doubt whether it should be done or left alone’; one says köŋlüm lklrčgü:n boldi: ‘my mind was undecided (taraddada) whether to do it or leave it alone’ Kaš. III 419.

PUC egri: (crooked) teve: (camel) (i.e. humped camel) N.o.a.b.; obviously some kind of precious object. The word has hitherto been read with final -i: but certainly on two occasions and prob. the third it is -e:. Thomsen discussed it in Turcica (MSFO XXXVID, pp. 68-9, and was inclined to think it meant some kind of textile or perhaps horse-furnishings, but the simplest course is to read it as two words egri: teve: and translate it ‘humped camels’. Türkü vııı (because I led the Türkü people to various named places in the West they brought unlimited yellow gold, white silver, girls, women) egri: teve: ağı: ‘humped camels and brocade (or treasure?)’ T 48: O. Kır. rx ff. (I went to the Chinese Emperor in my twentieth year, and because of my manly qualities and bravery I acquired gold, silver) egri: teve: elde: kiši: ‘humped camels and people for my realm’ Mal. 11,9; 61de: kiši:m egri tevem (sic?) tört butlığ (?) yılkım ‘people in my realm, my humped camels, my four (-legged?) livestock’ do. 46, 3.

D ögretig (teaching) N.Ac. fr. ögret- (teach); ‘teaching’. S.i.s.m.l.g. w. phonetic changes. Uyğ. vııı ff. Budd. tört törlüg yeg üstünki ögretigler \\\ ‘four kinds of better and superior teachings’ Suv. 148, 20-1; o.o. U III 54, 10 (C7//23, 23); USp. 43, 2-3; Suv. 22, 10.

VUD ügrüge:n Hap. leg.; the only vowel sign is a damma over either the kdf or the rd’; if so spelt perhaps a N./A. fr. ügri:- (rock, sway, wiggle) (wiggle). Xak. xı ügrüge:n ‘a plant of which the seeds are eaten by the Turkmaniya Karluk’ Kaš. I 158.

D ögürlüg (cattleman) P.N./A.fr. ögür (herd, tame, domesticated, friend, comrade); ‘owning a flock or herd’. S.i.s.m.l. Xak. xı ögürlüg er ‘a man who owns flocks (qa (i’) of sheep (etc.)’; and a stallion with mares (dit ramak) is called ögürlüg adğır Kaš. I 152.

D(S) ügürlüg (milleted) Hap. leg.; P.N./A. fr. ügtir (üyür). Xak. xı (after ügürlük) ‘and the owner of (millet) is called ügürlüg with -g’ Kaš. I 152.'

D(S) ügürlük (millet (field) A.N. (Conc. N.) fr. ügür (üyür). Xak. xı ügürlük ‘a place where millet (al-duxıı) is grown’ Kaš. I 152.

D egrilik (crookedness) A.N. fr egri: (crooked); ‘crookedness’, both physical and moral. S.i.s.m.l. Xak. xı KB köni bardı keldi neče egrilik ‘honesty has gone and all sorts of crookedness have come’ 6475: xııı (?) At. (put on the garment of righteousness) egrilik kodup ‘laying aside crookedness’ 167: Čağ. xv egrilik ‘crookedness, not being straight’ San. 109r. 7.

VUD ügrümük (cradle, rocked, rocker handle, see-saw, camel litter) Dev. N. (Conc. N.) fr. ügri:- (rock, sway, wiggle) (wiggle); ‘something which is rocked’. Survives only (?) in SW xx Anat. ögrümük/ügrümük ‘a wooden handle on a cradle to rock it’. SDD 1103, 1429. Oğuz xı (after tegirmek ‘camel litter’) and the Oğuz call it ügürmek (sic) Kaš. I 507, 3: Kip. xıv ügrümük (‘with -g-’) al-mahd ‘cradle’, also called bešik; the difference is that bešik is a child’s bed made of wood or iron, while ügrümük is a more general term for anything in which a baby is rocked (yuharrak), either a bed or anything else; also used for ‘see-saw’ (arcühatu’l-šağiŋ Id. 19.

D ögrünčlüg (joyful) P.N./A. fr. ögrünč, surviving only in the same languages; ‘joyful’. Sometimes spelt ögrünčülüg. Türkü vııı ff. (when he goes home he is famous and) ögrünčü:lü:g ‘joyful’ IrkB 55: Man. ertigti ögrünčülüg boltumuz ‘we became very joyful’ TT II 8, 54: Uyğ. vııı ff. Man.-A (may we become for ever) sevinčlig ögrünčlüg ‘happy and joyful’ MI 11, 19-20; a.o. do. 7-8: Man. ögrlnčligln erelim ‘may we be jovful’ M Il\o, 7-8: Bud. ögrönčlög TT VIII A.6; a.o. PP 46, 5; ögrünčlüg sevinčlig Suv. 15, 8; 530, 7; ögrünčülüg sevinčlig U III 10, 7: Civ. ögrünčlüg TT I 12, 73, 142; ögrünčülüg sevinčlig TT VII 14, 12 etc.

D *ekklrer ‘two each’. N.o.a.b. The later form İkišer, first noted in Xwar. xııı , Čağ. xv ff., and Kip. xv, s.i.s.m.l.g. Uyğ. vııı ff. Bud. tört öd icinte yana ikirer öd adrılur ‘in each of the four seasons again two periods \116\ are distinguished’ TT VI 325; ikirer ikirer aylarığ ‘periods of two months each’ Suv. 589, le: Civ. Ikirer bakır ‘two pennyweights each’ HI 9; o.o. in II Ii: Cağ. xv ff. iklrer (spelt) dû te ‘two portions (each)’ San. iogr. 23 (quotn.) ; ikišer dil te do. 26.
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D ögreyük (habit, custom) Hap. leg.; Dev. N. fr. *ögre:- (rock, sway, wiggle) (wiggle). For the meaning cf. Čağ. and later meanings of ögret- (teach), ögren-, Xak. xı ögreyük al-eda ‘habit, custom’ Kaš. I 159 (verse).

D ögretin- (teach) Refl. f. of ögret- (teach); ‘to teach oneself (Acc., something Loc.)'. N.o.a.b. Uyğ. vııı ff. Bud. Sanskrit sikšetmsanıso ‘the praise of teaching’ (P) ögfe:tinme:k asığlığ (or -lık?) TT VIII A.47; kop törlüğ edgü-lük İšlerde etözümin ögretinürmen ‘I am teaching myself (or accustoming myself to?) all kinds of acts of goodness’ USp. 100, 3-4: edgü törülerde bıšrunmadın ögretln-medin ‘without assimilating or teaching myself (or accustoming myself to?) good rules (of life)’ Suv. 136, 18-19; o.o. TT V 20, 8; Suv. 22, 12.

D ögürlen- (live in a herd, herd, tame, domesticated, friend, comrade) Refl. Den. V. fr. ögür (herd, tame, domesticated, friend, comrade); ‘to live in a herd’. Survives only in NE ö:rlen-Khak.; Tuv. R I 1233 (Pal. 322 ö:rle-). Xak. xı yund ögürlendi: šerati'l-xayl det fahl ra'îla(n) ‘the horses lived in a herd with a stallion’; also used of any animals when they are in flocks (šera qut'en) Kaš. I 292 (ögürlenür, ögürlenme:k).

D egrimlen- Hap. leg.; Refl. Den. V. fr. egrim. Xak. xı su:v egrimlendi: ista-dera'l-me' fî'l-nıatıeqi' via' faıvaretı wa cary ‘the water revolved in the swamp with n swirling eddying motion’ Kaš. I 314 (egrimlenür, egrimlenme:k).

D ögrünčlen- Hap. leg.?; Refl. Den. V. fr. ögrünč. Türkü vııı ff. Man. ötrü bir ekintike savlašıp eštrüšüp ögrünčülendi ‘then they enjoyed themselves talking to one another and making one another listen’ TT II 8, 55-e.

D ögründür- Caus. f. of ögrün-, surviving only in the same languages; ‘to make (someone Acc.) rejoice’. Uyğ. vııı ff. Bud. sekiz otuz yuituzlar kuvrağm ögiründürdeči (sic?) ‘who makes the twenty-eight groups of stars (i.e. the lunar mansions) rejoice’ U II 58, 4-5 (iii).

PUD 1 egirse:- (galingale) Hap. leg.; Desid. Den. V. fr. egir. Xak. xı er eğirse:di: ‘the man wanted galingale to treat himself with it’ (al-waec li-yutadewe bihŋ Kaš. I 302 (egirse:r, egirse:me:k).

D 2 egirse:- (surround, encircle, twist, spin) Hap. leg.; Desid. f. of egir- (surround, encircle, twist, spin); included in same para, as 1 egirse:-. Xak. xı ura:ğut yip egirse:di: ‘the woman determined and desired to spin’ (tağzil); and one says beg kend eglrserdi: ‘the beg determined and desired to besiege the stronghold' (yuhešira' l-hišn) Kaš. I 302 (egirsetr, egirse:me:k).

D egsük Intrans. N./A. S. fr. egsü- ; ‘deficient, defective; deficiency, defect’, and the like. The exact original pronunciation is now fixed by the amended O. Kır. text, but it is likely that the -g- was devoiced by the following -s- at a fairly early period. S.i.s.m.l.g. usually as eksik and the like. Türkü vııı ff. Man. neče egsüg kergek bolti erser ‘whatever may have been deficient or stinted’ Chuas. 289-90: \\ O. Kır. ıx ff. er erdem[im]de: egsükim yok ‘there was no deficiency in my manly qualities’ Mal. 44, 6 (re-edited by Shcherbak in Narody Azii i Afriki, 1964, 4, p. 141): Xak. xı egsük (or eksük?) ‘defective’ (al-neqiš) of anything; hence one says egsük yarma:k ‘a defective coin’ Kaš. I 105: xııı (?) Tef. eksük ‘deficient; a shortfall’ (opposite to artuk ‘an excess’) 72: xıv Rbğ. öksük ‘deficient’ R I 1189 (quotn.; sic even in B.M. MS.); Muh. al-naqisa ‘deficiency’ (opposite to al-ziyeda ‘excess’ artuk) eksük (? öksük alif not vocalized) Mel. 54, 16; Rif. 151; al-neqis eksük (?) 82, 15 (Rif. 188 ağla:k): Čağ. xv ff. öksük (‘with -k-, -k’) eksik Vel. 111 (quotn.); öksük kam zva andak ‘deficient, small’ San. 79V. 23 (quotn.): Xwar. xıv eksük ‘imperfect, faulty’, etc. Qutb 20; Nahc. 38, 10, etc.: Kip. xııı al-tıeqiš (opposite to al-ze’id artuk (excess)) eksü:k Hou. 28, 4: xıv eksük (‘with -k-) al-?ıeqiš Id. 18: xv ttaqif ekslk Tuh. (Tuhsi, Tohar) 36b. 7, etc.

D igsiz Priv. N./A. fr. 1 i:g; ‘free from disease’. N.o.a.b. Uyğ. vııı ff. Man.-A M I 28, 27 (adašız): Bud. Igsiz ağrığsız ‘free from disease and pain’ Suv. 191, 23 ff.; Igsiz kemsiz ‘free from disease’ do. 20, 19.

D ö:gsüz Preliminary' note. The Priv. N./A.s of 1 and 2 ö:g (thought, meditation, reflection) (awe) are homophonous, and it is not always easy to determine which is meant; even Kaš. seems to have confused them, but 1 ö:gsüz is the commoner word.

D 1 ögsüz (ö:gsüz) (motherless, orphan, helpless, destitute, widow) Priv. N./A. fr. 1 ö:g (mother); ‘motherless’, the normal word for ‘orphan’, since 'fatherless’ is seldom used; hence more generally, ‘helpless, destitute’, e.g. in NE of a widow. S.i.a.m.l.g. except SE (?), usually with -g- devoiced. Türkü vııı (Kül Tegin) ögsüz akı:n binip ‘riding his white horse (called) ögsüz’ IN 9 (probably ‘orphan’, since a horse would hardly be called ‘witless’): vııı ff. Yen. (I was left fatherless at the age of five, and at the age of 19) ögsürz bolu:p ‘became motherless’ Mal. 45, 2: Uyğ. vııı ff. Bud. ögsüz ögi kačsız kaıjı siz boltuguz ‘you became the mother of the motherless and the father of the fatherless’ PP 77, e: Xak. xı ögsüz al-yatim ‘orphan’... Kaš. I 96 (and see 2 ögsüz): Kıp. xııı al-yathn öksü:s Hou. 32, 7: xv ditto öksüz Tuh. (Tuhsi, Tohar) 39a. 7: Osm. xvııı öksiz (spelt) in Rumi, an expression for a child \\ that is an orphan (yathiŋ with neither father nor mother San. 79V. 24.
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D 2 ögsüz (örgsüz) (sightless, witless) Priv. N./A. fr. 2 ö:g (thought, meditation, reflection) (awe); ‘witless, incapable of rational thought’. N.o.a.b. Türkü vııı ff. Man. ögsüz köŋülsüz bolti (sic, not kelti as in printed text) 'became witless (Hend.)’ Chuas. I 13-14; biligsiz ögsüz boltukumuz üčün ‘because we have become ignorant and witless’ dn. I 20; ögsüz bolup MI 6, le: Uyğ. vııı ff. Man.-A bu ögsüz etözde tuğdılar ‘they were born in this irrational body’ MI 9, 2: Man. ögsüz köŋülnüz ertiler TT III 30: Bud. (the demon Hičlimba in his fury^ögsüz teg bolti ‘became like a madman’ U II 25, 25; o.o. U III 76, 13; U IV 40, 171 (tal-): Civ. (just as madness, epilepsy, and demoniac seizure (?)) köoülüg sačıp kodur ögsüz kilur ‘disorder the intellect and make (a man) lunatic’ H II 22, 27; (if the right eyebrow twitches he will be) ögsüz ‘witless’ (and if the left twitches he will be busu (š)suz ‘free from anxiety’) TT VII 34, n: Xak. xı ögsüz... wa'l--hayren ‘confused, perplexed’, originally ö:gsüz, derived from ö:g al-aql xva'l-fitna ‘intelligence, mind’ Kaš. I9e: KB (at the sight of death...) ukušluğ ögi yitti ögsüz bolup ‘the understanding man’s mind wanders and he becomes witless’ 1178; (the words of the wise are) ögsüz közi ‘the eyes of the witless’ 124e: xııı (?) Tef. ögsiz/ögsüz ‘witless, unconscious’ 242: xıv Muh. al-ablah ‘brainless, stupid’ (opposite to al-daki ‘sagacious’ te:tik) ö:gsiz Mel. 54, 12; Rif. 151.

D egse:- (bend, bow, fold, twist) Hap. leg.; Desid. f. of eg- (bend, bow, fold, twist) Xak. xı men butak egse:dlm ‘I determined and desired to bend (inıela) the branch’ Kaš. I 277 (egse:r, egse:me:k).

egsü:- ‘to be, or become., defective, deficient, lacking’, and the like; for the spelling see egsük. Survives in SE Türki ögsü- Jarring: NC Kır. öksü-; SW Osm. eksi-, the latter now obsolete and displaced by eksil-. Türkü vııı ff. Man. neče egsütümüz kergetimiz erser ‘if we have been deficient or have stinted' Chuas. 202-3; 33^2-3^: Uyğ' vııı ff. Bud. ada tuda kor ya:s egsömerz ‘danger (Hend.) damage and loss do not diminish’ TT VIII O.7 (VI 63); a.o. VI 205: Civ. asığıŋ ayagıg egsüdi ‘your advantage and honor have diminished, become lacking’ TT I 58-9: Xak. xı egsü:di: (? eksü:di:) ne:ŋ naqaša'l-šay' ‘the thing has become deficient’ Kaš. I 278 (egsü:r, egsü:me:k); kuzda: ka:r egsü:me:s ‘snow is not lacking (Ifiyaxlu) on the northern slope of a mountain’ (or fat on a sheep) I 326, 3: KB eksü- (consistently spelt öksü- in the Vienna MS.) is common, e.g. (of the stars) kayusi yarukrak kayu eksüdi ‘some get brighter and some wane’ 130; biliglig kišiniŋ savı eksümız akıglı sUzük yul suvı eksümez ‘the words of a wise man are never lacking, and the water of a running clear spring never fails’ 973; o.o. \\ 734, 826, 1193, 1340, 2053: xııı (?) At. (everything that waxes wanes) tükel eksiyür ‘what is complete becomes deficient’ 199: xııı (?) Tef. eksü- ‘to diminish, become lacking’ 72: Čağ. xv ff. öksü- (-p, etc.; ‘with -k-’) eksil-Vel. iii (quotns.); Öksü- (and öksül-) kam šudan ‘to be deficient’ San. jqr. 7 (quotns.): Xwar. xıv eksi- ‘to diminish, (of prices) to fall’ Quth 20, eksi- do. 49; egis- (51c, metri gratia) MN 19: Osm. xıv ff. eksi- c.i.a.p.; in the earlier period down to xvıı-xvııı usually Trans, ‘to reduce, curtail’, but also used as Intrans. TTS I 257; II 366; III 241; IV 284.

D ögse:- (praise) Hap. leg.; Desid. f. of 1 o:g-. Xak. xı ol meni: ögse:di: ‘he determined to praise me’ (yamdahanŋ Kaš. I 277 (ögse:r, ögse:me:k).

D ükse:- (heap up, accumulate) Hap. leg.; Desid. f. of ük- (heap up, accumulate), Xak. xı ol topra:k ükse:di: ‘he determined to heap up (takusim) earth’ (grain, etc.) Kaš. I 278 (ükse:r, ükse:me:k).

D egsüt- Caus. f. of egsü:-; ‘to diminish, curtail, reduce (something Acc.)'. S.i.s.m.l. Uyğ. vııı ff. Bud. U II 15, 12-13 (uduğ): Civ. edgü kılınč yaratınmakın egsütme ‘do not diminish the performance of good deeds’ TT I 212-13; kalanlığ yerni me bizke egsütmedin ‘and without curtailing our land subject to land tax’ USp. 77, 12: (Xak.) xııı ff. Tef. eksüt- ‘to reduce’ 73:xiv Muh. anqasa ‘to reduce, curtail’ eksü:t-Mel. 23, 8; Rif. 104: Čağ. xv ff. öksüt- Caus. f.; kam kardan ‘to reduce, diminish’ San. 79r. 29 (quotns.): Xwar. xıv eksit- ‘to reduce’ Qutb 20: Kom. xıv ‘to reduce, curtail’ eksit- CCI, CCG; Gr.

D eksil- (egsül-) Pass. f. of egsü:- and synonymous with it; morphologically irregular, since egsü:- is Intrans. S.i.s.m.l. in NW and SW. The Xak. form is even more irregular. See (E) isilgü. Xak. xı eysildi: (so spelt in MS.) ne:r> naqasa'l-šay' ‘the thing was deficient, or defective’ Kaš. I 270 (eysilür, eysilme:k): (KB in 826 the Vienna MS. has öksülmedi for eksümedŋ: ( xııı (?) At. in 199 one MS. has eksilür for eksiyüŋ: xıv Muh. naqasa eksi:l- Mel. 32, 1 ; Rif. 116 (entered twice, once mis-spelt): Čağ. xv ff. öksül- (-üŋ eksil- Vel. iii; San. jčr. 7 (egsü:-): Xwar. xııı eksilmeyin ‘without diminution’. 'Ali 38: xıv eksil- Qutb 20: Kıp. xıv eksil- (‘with -k-’) naqasa fd. 18; Bul. 83V: xv ditto Tuh. (Tuhsi, Tohar) 37a. 9.

D egsüklüg P.N./A.fr. egsük; ‘imperfect’, usually in a moral sense. Survives only (?) in SW. Later forms of the corresponding A.N. egsüklük ‘deficiency, lack’, normally ‘moral deficiency’ survive also in NW from Kom. xıv eksiklik ‘moral defect’ CCG; Gr., onwards as well as in Osm. from the same date. Türkü vııı ff. Man. egsüklüg yazukluğ biz ‘we are imperfect and sinful’ Chuas. 308: Osm. \\ xıv ff. eksikli c.i.a.p., nearly always in a moral sense TTS I 257; II 36Č; ill 240; IV 284.
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D egsüksüz Priv. N./A. fr. egsük; ‘complete, in full, without defect or deficiency’. Survives only in SW. Uyğ. vııı ff. Bud. ejgsüksüz altı [gap] U 111 13, 3 (ii) (the reference is to 6,000 princesscs, and the word might mean either ‘without any absentees’ or ‘faultless’); a.o. Suv. 429, 6 (yivlt-): Civ. böz egsüksiiz tükel sanap birdim ‘I have checked and handed over the cloth in full and without deficiency’ USp. 56, 11; similar phr. do. 107, 8; 108, 8: Osm. xv eksisiz veririn 'I will give in full’ TTS I 257 (under eksŋ.

D ögsire:- (unconscious, fainted) Priv. Den. V. fr. 2 ö:g (thought, meditation, reflection) (awe). N.o.a.b. Uyğ. vııı ff. Bud. (the king descended from the throne) ogsiredi taldi ‘became unconscious and fainted’ PP 61, 6; o.o. Suv. 619, 18 (kamil-); 625, 12-13.

D eği:š Hap. leg.; Conc. N. fr. ege:-. Xak. xı egi:š (alif unvocalized in MS.) suhala kull me yudeb mina’l-cauehir ‘filings of any kind of smelted metal’ Kaš. I 122.

PUD igi:š N./A.S. fr. ige:-. In addition there are forms with rounded vowels which seem to be completely synonymous but are hard to explain morphologically. In Kaš. such a form with two long vowels is included, irregularly, in a section containing dissyllables with two short vowels. Survives in NC Kır egeš ‘quarrel, dispute’; Kzx. eges ditto. R 1 697 (MM notes only the cognate Recip. V. eges-) and SW xx Anat. ögeš ol- ‘to be at enmity’ SDD 1102. Xak. xı igi:š al-harün mina'l-rhayatven ‘an unruly, uncontrollable animal’ Kaš. I 122; (after üküš, also irregularly spelt ü:kü:š) and kull hariitt mina’l-hayatvan is called (PU) ö:gü:š yılkı: I 62: Osm. xvııı (VU) öyüš, in Rumi, lacûc tva xtra ‘quarrelsome, obstinate’ San. 92V. 27. :

D ükü (many) N./A.S. fr. ük- (heap up, accumulate), q.v. Very common in the early period but surviving only (?) in SW xx Ânat. ögüš ‘many’ SDD 1105. Türkü vııı ükü:š Türkü bodun öltig ‘many of you Türkü people died’ I S 6, II N 5; pine o.o. in /, II, T, Ongin 7 spelt ük üš/ ükü:š: vııı ff. IrkB 36 (učru:ğlu:ğ): Man. üküš tınlığığ ‘many mortals’ Chuas. 110: Uyğ. vııı üküši: ‘many of them’ Šu. E 4: vııı ff. Man.-A üküs (sic) MI 11, 17 and 1; üküš do. 25, 11: Man. üküš telim tınllğlar ‘very many mortals’ TT III 21; telim üküš tınlığlar do. 145; edgü kılınč üküšrek kılmadım ‘I have too often failed to do good deeds’ M III 31, 1 (in: Bud. üküš is so spelt five times in TT VIII; it is common both by itself and in the Hends. telim üküš/üküš telim, erüš üküš, sansız üküš, ülgüsüz üküš: Civ. (if the eye) üküš telim yaš aksar ’waters profusely’ H I 65; many o.o. in H II, TT /; Xftk. xı ü:kü:š (sic, irregular in section \\ of words with two short vowels) ne:g al-ketîr min kull šay' ‘many’, of anything Kaš. I 62 (prov.); nine o.o. of üküš, one of ükü:š: KB (if a man has understanding) ašğı üküš ‘he has many advantages’ 160; o.o. 44, 1034, 1112, etc.: xıı (?) KB VP üküš 'ibrat alğıl ‘accept many warnings’ 7e: xııı (?) KBPP (Laud, honor, and) üküš ögdi ‘many praises’ (to God) 1: At. üküš is common: Tef. üküš ‘many; much’ (opposite to az ‘little’) 338: xıv Rbğ. ‘ilmi üküš ‘his knowledge is great’ R I 1812: Muh. al-kath yüküš Mel. 55, 13; üküš, Rif. 153: Čağ. xv ff. üküš bx-hadd ‘unlimited’ Veİ. 111; ügüš (so spelt) bisyar ua farawan ‘numerous, abundant’ San. 8or. 3: Xwar. xııı üküš ‘many’ 'Ali 51: xrv ditto Qulb 122; MN 90, etc.; Nahc. 24, 17 (yada:ğ); 232, 1 etc.: Kip. al-katir (köp and) üküš llou. 25, 13: xıv üküš (‘with -k-’) al-kath Id. 18; a.o. do. 78 (köp): Osm. xıv ff. üküš ‘numerous, abundant’, common but only down to xvı TTS I 561; II 746; III 557; IV 621 (ögüš everywhere); yüküš is noted in one or two xıv andxv texts and is mentioned in San. 8or. 5 as the Rumi spelling.

D ekšig (sour, acid, tart) N./A.S. in -g fr. ekši:- (sour, acid, tart); ‘sour, acid, tart’, as opposed to 1 ačığ ‘bitter’. Survives only in SW Osm. ekši; displaced elsewhere by 1 ačığ or l.-w.s. Xak. xı ekšig kull šay’ muzz ‘anything sour, acid’, for example an acid pomegranate Kaš. I 105; xıv Muh. hemid ‘sour’ (opposite to hulw ‘sweet’ süčüg) acığ/acı but in one or two MSS. ekši: Mel. 54, 8; 66, 1; Rif. 151, 165; al-hirrff ‘pungent (acrid)’ ekši: Rif. 165 (only): Čağ. xv ff. ekši (spelt) turš ‘sour, acid’, in Ar. hemid San. 45V. 14: Tkm. xııı al-hemid (parallel to ‘bitter’ ačı:, and opposite to ‘sweet’ süčü:, ta:tlu.) ekši: Hou. 27, 12: Kip. xv hemid ekši Tuh. (Tuhsi, Tohar) 13a. 11; re'ib ‘curdled, clotted’ ekči (sic) do. 16b. 10; ekši is also included in the equivalents of laban ‘milk’ do. 3ibi 10.

D egeš- Co-op. f. of ege:-. Survives in NE Khak. iges- ‘to help to file, or to saw (wood)’; NC Kır. egeš- ‘to be filed’. Xak. xı ol maŋa: temür ögešdi: ‘he helped me to file (fi sahl) the iron’ (etc.) Kaš. I187 (egešü:r, egešme:k).

D egiš- (eŋiš-) (bend, bow, huddle up) Co-op. f. of eg- (bend, bow, fold, twist). Survives only (?) in NE Alt., Tel. i:š- ‘to bend (Trans.)’ R I 1550; Bar. iŋis- ‘to bend down (Intrans.); huddle up’ do. 1432: SE Türki eŋiš- ‘to bow’ Jarring 42. Xak. ol mağa: čöge:n egišdi: ‘he helped me to bend (fi'atf) the polo-stick’; also used for competing Kaš: I 187 (egišü:r, egišme:k): Čağ. xv ff: it is likely that this verb existed in Čağ. as eŋiš- ‘to be huddled up’; P. de C. 142 lists it with this form and meaning, quoting Babur (fol. 194v., 11. 6-7of the Gibb Trust facsimile) (the snow fell so boisterously till bedtime) kini egišip olturup idim ‘that I just sat huddled up’. San. 117r. 29, using the same quotn. as evidence, listed the word as immediately after ıŋra-/ıŋran- \119\ and translated it by the same word nelidan-i zdr ‘to moan, groan’; but this seems to be merely a mistranslation based on a false etymology.
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D ekiš- (sow, scatter) (ek) Hap. leg.; Co-op. f. of ek- (sow, scatter) (ek). Xak. xı ol maga: tarığ ekišdi: 'he helped me to sow the seed’ ('aid badri l-zar'); also used for competing Kaš. I 187 (ekišii.T, eklšme.k).

I’UD 1 igeš- Recip. f. of Ige:-; ‘to quarrel’ and the like. This is the best attested word in this group, surviving with much the same meaning in NC Kır. egeš-, Kzx. eges-; SW xx Anat. egeš-, eğiš-, eke*-, eyeš-, igaš-, igeš-, üyeš-, SDD 510, 512, 517, 564, 781, 782, 803. The modern form suggests fairly definitely medial -ğ-, not -k-, and less definitely initial 6- rather than i- Xak. xı ikki: buğra: igešdi: tašedama'l-fahlan wa tıdddd ‘the two camel stallions attacked and bit one another’ Kaš. I 187 (prov.; no Aor., or Infin., possibly regarded as a second meaning of egeš- which it follows immediately).

PU (D) 2 igeš- Hap. leg.; ‘to rely on one another’. Listed between 2 ögüš- and egeš-. Clearly a Recip. f. but not semantically connected with any known verb, except that there is a faint connection with the third, unexplained; meaning of igen-. Xak. xı kİši:le:r ı:šta: bi:r bitrike: igešdi:le:r ‘the people relied (ittakala) on one another in the matter’ Kaš. I 187 (igešü:r, igešme:k).

D 1 ögüš- (praise, sing, recite) Hap. leg.; Recip. f. of 1 ö:g- (praise, sing, recite), Xak. xı ikki: eren ögüšdi: ‘the two men praised one another’ (tamedahe) Kaš. I 187 (ögüšü:r, ögüšdi:).

D 2 ögüš- Recip./Co-op. f. of ögi:-. Survives in NE Tuv. ögeš- ‘to rub one another’ and the like; must also have survived fairly recently in SW Osm. since in a xvıı - xvıı i Ar. diet, daras (of the teeth) ‘to be set on edge’ is translated ekši nesne čiğnemek ile diš ögüšmek ‘to grind one’s teeth owing to biting something sour’ TTS I 736 (uyušmak). Türkü vııı ff. toğan kušıııg tırgakı: ögü:šü:pen ‘the falcon’s claws ground against one another’ IrkB 44: Xak. xı ol maga: tarığ ögüšdi: ‘he helped me to grind the corn’ (fi tahni’l--btt:r, etc.); also used for competing Kaš. I 187 (ögüšü:r, Ögüsme:k).

ekši:- (sour, acid, tart) ‘to be sour, acid, tart’; no doubt an old word since ekšig (sour, acid, tart) occurs in Xak., but not noted before xv. S.i.s.m.l. in NW, SW⁷. Čağ. xv ff. ekši- (spelt) tıırš šudan ‘to be acid, sour’, also used in Ritmi San. 45V. 9.

D üküšti: Hap. leg.; Adv. fr. üküš. Uyğ. vııı ff. Bud. üküšti tapınzun ‘let him frequently worship’ TT VI 268 (v.l.).

PUD ükšürüg Hap. leg.; the last letter is missing, but the meaning is fixed by the Chinese original and a Dev. N./A. in -g fr. \\\ *ükšür-, Caus. Co-op. f. of ük- (heap up, accumulate) seems the likeliest reading. Uyğ. vııı ff. Bud. - bu ükšürü[g] ötügümin bütlirü yarlıkazun ‘may he deign to fulfil this repeated request of mine’ Hüen-ts. 310-11.

D üküšle:- Den. V. fr. üküš. N.o.a.b. Xak. xı er tawa:rın üküšle:di: ‘the man reckoned that his property was abundant’ (katiŋ Kaš. I 303 (üküšle:r, üküšle:me:k) xıv Muh. aktara ‘to increase (Trans.) make abundant’ üküšle:-Mel. 23, e: Rif. 104.

oge:y ‘related through one parent only; stepfather, etc.)’ S.i.a.m.l.g. w. phonetic changes, e.g. NE ö:y/ü:y. See Doerfer II 615. Uyğ. vııı ff. Civ. ögey anamız ‘our stepmother’ USp. 78, 8 (as corrected by Arat in jfSFO 65, 62): Xak. xı öge:y ata: al-rabb, ‘stepfather’; al-rabib ‘stepson’ öge:y oğul, al-rabiba Ögey kı:z Kaš. I 123: Čağ. xv ff. ögey (spelt) nd-pidari wa nd-medari wa nd-birddari ‘stepfather, -mother, -brother’ San. 79V. 9: Kip. xııı ibnul-zawca, ‘wife’s son’ öge:y oğlarh; ibnu'l-zawe ‘husband’s son’, ditto (mitluhü) Hou. 32, 6.

D *ekkiz ‘twin’, sometimes merely ‘a pair’; Den. N. fr. ekki: (two, second). S.i.a.m.l.g. w. some phonetic changes. Early l.-w. in Mong. as ikire (Kow. 317). See Doerfer II 651. O. Kif. ıx ff. ikizime: (sic) (I was parted) ‘from my twin’ Mal. 29, 2: Xak. xı ikkiz oğla:fi al-tawdman ‘twins’ Kaš. I 143: xıv Rbğ. ikiz R I 702 (quotn.): Čağ. xv ff. ikiz (spelt) tawarn San. iogr. 25 (quotn.): Kom. xıv ‘twin’ egiz CCG; Gr.: Kip. xııı al-mawlud tawama (n) yikiz wa huwa waqtu'l-'ašr also ‘afternoon’ Hou. 26, 5; al-ašr yikiz; Tkni. yekindü: 28, 16 (no other trace of this meaning): xv tau'am ikkiz Tuh. (Tuhsi, Tohar) 9a. 3.

VU ögüz ‘river’; l.-w. iri Mong. as üyer (Kow. 553); but Kom. form suggests initial Ğ-. See Doerfer II 613. N.o.a.b. Türkü vııı öguz, less often ögü:z, standard word fdr ‘river’ in /, II T, Ix. le: vııı ff. toğan ögü:z kušı: ‘a falcon and a river bird’ (went hunting together) IrkB 43: Uyğ. vııı Ertiš ö[güzİg] ‘the river Ertiš’ Šu. S 1: vııı ff. Man. taluy ögüzteki balıklar ‘the fish in the sea’ TT III 90; a.o. do. 163: Bud. kan ögüz ‘a river of blood’ PP 3, 4; Gang ögüz ‘the River Ganges’ U II 15, 11; ‘the ocean’ which the prince crossed in PP is alternatively described as taluy or taluy ögüz; o.o. TT V 15, 16 (ögen); Suv. 529, 3; USp. 89, n: Civ. TT I 35 (uğra:-): xıv Chin.-Uyğ. Dict. ho ‘river’ (Giles 3,936) ögüz R I 1811; Ligeti 189: Xak. xı ögüz kull wddi (n) edri (n) ‘any flowing river’ like the Jayhün or the Euphrates; arid when the Oğuz use this word they mean the river called the Wadi BanSkat on which their towns (bildduhum) are situated, and on the \120\ banks of which the nomads (ahhi'l-wabar) among them settle. Many rivers in the Turkish lands (diyeŋ are called by this name; and the town İki: Ö:gü:z (sic) is called after it because it is situated between the rivers ile and Yafınč Kaš. I 59; I 438 (tadğu:n) and about 10 o.o., occasionally spelt ögü:z: KB ögiızler kečer ‘he crosses rivers’ 1735; negü ter ešitgil ay bilgi öguz ‘hear what the man says whose knowledge is as (wide as) a river’ 2243; o.o. 3626, 454e: xııı (?) Tef. ögüz ‘river’ 335: Xwar. xııı (?) köp mürenler köp ögüzler bar erdi ‘there were many streams (Mong. l.-w.) and rivers’ Oğ. 20: Kom. xıv ‘river’ ögüz (spelt oclnts) CCI\ Gr.
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F öküz (? ököz) (ox, castrated bull, bullock) one of several terms for bovines, best translated ‘ox’, since it is more specific than u:d (bovine, ox) and sığır but not quite so specific as buka: ‘bull’. Became an early l.-w. in Mong. as hüker (Haenisch, p. "S) Hiker Kow., p. 562) ‘ox’. S.i.m.m.l.g., but usually now meaning ‘castrated bull, bullock’, see Shcherbak, p. 98. Almost certainly borrowed from Tokharian (Agnean ?); Prof. Werner Winter has told me that the source is more likely to be Tokharian A (Agnean) than Tokharian B (Kuchaean) okso. The A form has survived only as o[gapJ in a much damaged text (Sieg and Siegling A 459b. 1) but can be restored fairly confidently as okas, which would have become ökez/ököz in Standard Turkish and öker in the 1/r language from which the First Period Mong. loan-words were taken. Türkü vııı ff. (a man fastened) eki: ökü:züg ‘two oxen’ (to one yoke) IrkB 25; a.o. do. 37: Uyğ. vııı ff. Man.-A M 111 \\ II, 9 (i) (öpün-): O. Kır. ıx el(l)ig öküzin ‘fifty oxen’ Alai. 10, 9 (dubious reading, text chaotic): Xak. xı öküz al-later ‘bull’ Kaš. I 59 (prov.); three o.o. spelt ökü:z: KB ud ingek öküz ‘cattle, cows, and oxen’ 5372: xıv Rbğ. öküz ‘ox’ R I 1200 (quotn.); Muh. al-tawr öküz (v.l. ökü:z/ö:kü:z) Mel. 71, 2; Rif. 172; al-tawr ‘the constellation Taurus’ ökküz 79, 5; öküz 183: Čağ. xv ff. öküz 'atvetnil-ker ‘agent, business manager' (:) San. 8or. 2 (translation inexplicable): Kip. xııı al-tawr öküz Hou. 14. 18: xıv öküz (‘with -k-’) al-taur td. 18; al-tawru'l-xasi ‘a castrated bull’ öküz (al-tawru'l-rayn ‘an entire bull’ buğa:) Bul. 7, 8: xv al-taıvr öküz (also buğa:) Kav. 62, 2; Tuh. (Tuhsi, Tohar) ria. 2: Osm. xvııı öküz gözl in Rumi a plant called gdw čašma ‘ox-eye’ in Pe. and 'ayrni l-baqar in Ar. San. 8or. 2.

The example of öküz (? ököz) demonstrates the insanity of Eurocentric IE attributions: a tiny oasis in the Taklimakan desert, Agni, Agnean, with a population of about 10,000 people, historically surrounded on all sides by the pastoral Türkic tribes, and speaking Indian lingua franca or trade language in Central Asia used by diverse peoples living in an intense bilingual environment, was renamed or mislabeled Tocharian A (Agni, Agnean) and confused with the Bactrian language of the Tocharistan. The idea that a small mountain village can linguistically affect multi-million mobile nomadic population speaking different dialects and languages across Eurasia is perfectly delirious.

Ditto with the Kucha, Kuchean, renamed or mislabeled Tocharian B (Kucha, Kuchean) and confused with the Bactrian language of the Tocharistan. The abstruse reflections of lustrous professors plying on linguistics build mental castles with alluring princess smiling from a high balcony on anybody who passes by the professorial neurotransmitters.

D öküzlen- (ox, castrated bull, bullock) Hap. leg.; Refl. Den. V. fr. öküz (? ököz) (ox, castrated bull, bullock). Xak. xı er öküzlendi: ‘the man owned a bull’ (tawŋ Kaš. I 293 (öküzlenür, ökuzlenme:k).

al Preliminary note. There were certainly two ancient words spelt a:l. It is doubtful whether there was a third, probably al if genuine; see below.

1 a:l (method, device, trick, deceit, guile) ‘device, method of doing something’; originally quite neutral and used for honorable as well as dishonorable devices and methods; later it became pejorative only and meant specifically ‘deceit, guile, dirty trick’. In the early period usually used in the Hend. al čevlš or al altağ. Became a l.-w. in Pe.; survives only (?) in SW Osm. al; Tkm. a:l. xix Osm. lexicographers regarded it as foreign, Red. 179 describing it as I’e. and Sami 47 as a corruption of Ar. hi la, ‘better not used’. See Doerfer II 516. Türkü vııı ff. yeg a:lığ bulıı:šğalı: una:ma:du:klar ‘they did not agree on finding a good device’ Toy ok 111 2v. 5-6 (ETY 11 179): Uyğ. vııı ff. Man. al altağ uzanmaklıkığ (or uzanmaklarığ) taškarıp ‘putting out the skilful use of devices (Hend.)’ TT III 68; same phr. but üntürüp ‘promoting’ do. 122; al čeviš Af III 44, 4 (i) (damaged): Bud. Sanskrit ııpeya ‘a beneficially expedient method’ (of teaching, etc.) is translated by Chinese fang pien (Giles 3,435 9.187) and that phr. by al čeviš Kuan. 98, 99, 100, etc. (U 11 16, 22-3 and 24, etc.) and al altag uzanmak Suv. 363, 20-1; al čeviš ayu b^rgeymen ‘I will describe a method’ (of ensuring that the birds do not cat the fruit) PP 75, 1; agar edgü kılguluk em yöründek al altağ bar ‘there is a remedy (Hend) and device (Hend.) for making him do good’ TT IV, 14, note An, 8; al altağ üntürüp U 111 85, 9; o.o. of al čeviš TT VI 20 (see note), 265 and al altağ UII 48, 15; Suv. 9, 9; 37, 8:. Civ. (the strength of kings of old time will not be beneficial and) soŋ futsi bilgeniŋ all ‘the methods of modern sages (Chinese l.-w.) and wise men’ (will not succeed) TT I 107; xıv Chin.-Uyğ. Dict. ‘trick’ al aftlağ Ligeti 128: Xak. xı a:l al-makr ica'l-xadi'a ‘trick, subterfuge’; a:lin arsla:n tuta:r ‘one can catch a lion by guile’ (bil-hila; see oyuk) Kaš. I 81; o.o. / 63, 13 (al); İI 289, 22; III 412, ic• (the last two the same prov. repeated): KB bütün čın turur hič alı yok ukuš ‘understanding is perfect truth, there is no trick about it’ 1863; eŋ ašnu yağıka kerek hlla al ‘the first necessity for (dealing with) an enemy is deceit and guile’ 235e: xııı (?) Tcf. al ‘deceit, guile’ 48; xıv Rbğ. ditto R I 349 (quotns.): Čağ. xv ff. al... (3) xud'a wa tnakr San. ^gr. 13 (quotn.): Xwar. xıv al ‘trick, device’ Qutb b : Kom. xıv ‘deceit’ al CCG’; Gr.: Kip. xıv a:l al-hila Id. 20: Osm. xıv tf. al ‘deceit, trickery’; c.i.a.p. TTS I ıs; II 27; III 12; IV 13.

2 a:l (red, scarlet) ‘scarlet’; a l.-w. in Mong. (Kow. 71; Halted 16) for the colour of the (Chinese) scarlet ink with which the rulers scaled documents; also borrowed in Russian as alyi, same meaning. S.i.s.m.l.; in SW Tkm. a:l. Cf. kızıl. See Doerfer, II 517. Türkü vııı ff. Man. al [gap] kedip ‘putting on a scarlet (robe)’ TT II 8, 67-8: Uyğ. vııı ff. Bud. (of a planet) al sang ‘reddy yellow’ TT VII 15, 5; a.o. Suv. 28, 15: Civ. USp. 79, 2 (ye:rlig): xıv Chin.-Uyğ. Dict. hung ‘Chinese red’ (Giles 5,270) al / 349; Ligeti 128: Xak. xı a:l dibec \121\ nörandyıi l-lawtt ‘orange coloured brocade’ from which the standards of kings are made and with which the saddles of their female relatives (or favourites? muqarrabat) are covered; and al-larvnu’l-neranci ‘orange colour’ is also a:l Kaš. I 81; a.o. III 162 (čüvit): KB bu hîla bile kıl yafti merjzi al 'by this guile make the enemy’s face red’ 2356 (cf. 1 a:l (method, device, trick, deceit, guile)); o.o. 67 (yipgin), 3709: xııı (?) At. al gül ‘a scarlet rose’ 342: xıv Muh. (?) (in a list of colours of horses) ramndl ‘ash coloured’ al Rif. 171 (only; cf. Kip. some such words as [oy; al-ašqar] have prob. fallen out of the text, see ala:) Čağ. xv ff. al... (4) surx-i mm rang ‘dull red’ (quotn.); (5) tnuhr if nigîn-i pediše-hdn-i lurk ‘the seal and signet of the Turkish emperors’ which is impressed in red (sun;) on firmans and yarhks (quotn. fr. Pe. gazal of Wassaf', this meaning is peculiar to Pe. and not Turkish) San. 4gr. 15; al tamğa same translation as (5) above do. 49V. 29 (quotn.); Xwar. xiıı (?) Oğuz Xan when born had al közler Oğ. 6 (perhaps an error for ala közler, a common phr.): xıv al ‘scarlet, purple’ Qutb 7; MN 6, etc.: Kom. xıv ‘bright red’ al CC7; Gr.: Kip. xııı (in a list of colours of horses) al-ašqar ‘chestnut’ al Hou. 13, 5 (al-ağbaru'l--ramedi ‘dust or ash coloured’ is translated oy): xıv a:l (‘with back vowel’) al-farasu’l--ašqaru'l-meyil ilal-sufra ‘a horse that is chestnut tending towards yellow’ Id. 20: xv ašqar al Tuh. (Tuhsi, Tohar) 4b. 5.
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3 al (front, facing, ahead) if really an ancient word, meant ‘front, facing, prior position’ but there is great doubt whether it was. In the early period it occurs only with a 3rd Person Poss. Suff. in the Dat., Abl. and Loc. and these words might equally well be the same cases of alın, q.v. The earliest authorities for the existence of al as such are Vel. and San., but in Čağ., too, the word is attested only in suffixed oblique cases; it is possible that by this period a word al had been formed by a kind of false etymology fr. oblique cases of alın. It certainly seems to exist in some modern languages, but is still, except in Kaz., apparently used only in oblique cases. Such words are SE Türki ayl BŠ 10; Jarring 16; NC Kır., Kzx. alda, aldan, alğa and similar forms in NW Kaz.; in NE the situation is complicated by the fact that aim when carrying suffixes would become aid. There is a parallel problem in the question whether there was an ancient word alt (bottom, below) or whether this, too, is a back formation fr. altın (below, beneath, lower, under), q.v., and there is a good deal of confusion between the modem forms of these two groups of words. The following is the relevant evidence regarding this word. Uyğ. vııı ff. Man. (in a fragmentary text apparently containing a simile about a fish) [?su]v kodi suv eyin barsar ol suvug adakı [gapjdağ bolsar uluğ kumka tursar suv kum aliga [?i]lin-ser 'if (the fish) goes downstream along the water, and the end of the watercourse is blocked (?) and stops at a great sand dune, and if the water soaks into the front of the sand dune’ (the fish is left high and dry) M III 37, \\\ 1-5 (in: Civ. TT I 129-30 is read beg tamğası elgigde ornağlığ orun anıgda ‘a beg’s seal is in your hand, and a firm seat. . ; the last word is meaningless and the editors suggest an emendment to aligda: (Xak.) xııı (?) Tef. (do not punish me) bu kefırlar alında ‘in the presence of these infidels’ 49: Čafi. xv ff. alnıda/alyıda önünde ‘in the presence of, before’ Vel. 27 (quotns. containing alyida and alnıma); alı ön ve yan ‘front, side’ do. 27 (quotn. containing aniŋ alyida); al (1) hudür ‘presence’ (Vel.'s first quotn.); (2) pišeni ‘forehead’ (quotn. beginning Navve’î alığa yazganm ‘that which is written on Nawa’i’s forehead’; the word here is clearly alın): Xwar. xııı (?) bir köl arasında alındın bir ığač kördi ‘he saw a tree in front of him in the middle of a lake’ Oğ. 71: Kom. xıv teŋri allinda ‘in the presence of God’ and o.o. CCG; allındakı kaš ‘the front saddle-bow’ CCI; Gr. 35 (quotns.): Kip. xıv quddani ‘in front of’ alı:nda: Bui. 14, 4.

1 e:l (country, land, realm) (land) the basic, original meaning was ‘a political unit organized and ruled by an independent ruler’’; the most convenient short term in English is ‘realm’. In the early texts it usually occurs in association with other political terms, xağan the ruler of such a realm, bodun its people, törö: the unwritten (sic) customary law under which it was administered by the ruler, uluš the geographical area which is occupied and öge: the chief administrative officer of the ruler. From Xak. onwards, but not apparently earlier, it developed some extended meanings. In particular it often seems to mean ‘the community, the people of the realm’, displacing bodun in this sense. As the Turks became involved in international politics it also began to have an international application and came to mean ‘organized international relations’ from which the transition to ‘peace’, one of its modem meanings, was an easy one. It is an open question whether ‘courtyard’, one of the meanings’ given by Kaš., belongs to this word, but it is prob. merely a metaph. use meaning literally ‘the realm of the owner of the house’. The phr. usually spelt e:l kün (kins of realm) in two words, which is first noted in KB and seems to mean ‘people’, has given some trouble. The theory in Id. that kün here is 1 kün (sun, day) ‘sun’ is not at all plausible. The most reasonable explanation is that the second syllable is the Collective Suff. -gün and that the spelling should be e:lgün in one word. S.i.a.m.l.g. as el/el/il meaning ‘country, province; people, community (esp. one’s own people as opposed to foreigners)’ and, less often, ‘peace’. See Doerfer II 653. Türkü vııı el tutsık yer ötüken yıš ermiš ‘the ötüken mountain forest was the place from which to control the realm’ I S 4, II N 3; (if you stay there) beggü: el tuta: olurtačı: sen ‘you will sit (on the throne) holding the realm for ever’ I S 8, II N 6; (because of fratricidal strife and internal disordeŋ Türkü bodun elIedük eli:n ıčğınu: idmiš xaganladuk xağanı:n yitürü: idmiš ‘the Türkü people let the realm \122\ which they had organized collapse, and lost the xağan whom they had made xagatt’ I E 6-7, II E 7; Tavğač xaganka: eli:n törö:si:n alı: birmiš ‘they consented to accept his realm (i.e. rule) and customary law from the Chinese emperor’ I E 8, II E 8; (the Türkü people said) elHg bodun ertim elim amtı: kanı: kimke: elig kazğanu:rmen ‘we were a people with a realm (of our own), where is our realm now? For whom are we striving to obtain a realm?’ / E 9, II E 8; (the xagarŋ elig tutup törö:g «îtmiš ‘controlled the realm and put the customary law in order’ I E 3, IIE 4; el yeme: el bolti: bodun yemc: bodun bolti: ‘the realm became an (independent) rcnlm, and the people became an (independent) people’ T 56; and many o.o.: vııı ff. (a xan ascended the throne and fixed his capital) elf: turmfcš ‘his realm was stable’ IrkB 28; 6H:g etmi:š men ‘I have organized the realm’ do. 48: Man. sizig eligiz TT II 6, 17, and 19: Yen. el(spelt il) is fairly common, eligiz Mal. 26, 4; el1m 29, 7 and 8; a.o.o.; 26, 1 (öge:) a.o.o.: Uyğ. vııı el etmiš is one component in the title of the Xagan commemorated in Šu. (N 1) and most of his successors: vııı ff. Man.-A elte xanta ‘in the realm and with the xan' M III 10, 2 (i) (damaged); o.o. do. 34, 7; 43. 9 (öge:): Man. koptın sigar el ulušlarığ keztiniz ‘you have travelled through realms and countries in every direction’ TT III 60-1; elig bodu[nuğ] MII 5, le: Chr. meniŋ elim ičinde ‘in my (Herod’s) realm’ U I 10, 1: Bud. Sanskrit atavisanıksobha ‘revolt of the forest dwellers’ el(so spelt) u:lu:š bu:I-ğa:nma:kı TT VIII A.31; janapade ‘the (common) people’ el u:luš do. A.42; röjye-bhišekam iva ‘like the inauguration of a kingdom’ el ornılığ a:bhišikig teg do. D.17; balikdin balıkka ulušdın uluška eltin elke ‘from town to town, from country to country, from realm to realm’ TT IV 10, 20-1; elig törög bulğadımız erser ‘if we have disturbed the realm and the customary laws’ do. 10, 17; Pfahl. 10, 15, etc. (öge:); and many o.o.: Civ. el xan ‘the realm and its ruler’ TT I (cotnmon), VII 30, 15; and many o.o.: xıv Chin.-Uyğ. Dict. jen min ‘mankind’ (Giles 5,624;7,9o8) elgün RI$oy,Ligeti 15e: O.Kır. ıx ff. el (so spelt) is common, e.g. in Proper Names fil Toğan Tutuk Mal. 1,2; elimke elči:si: ertim ‘I was the envoy for my realm’ do. 1, 2; teŋri: elimke: evükmedim ‘I could not remain in my sacred realm’ do. 2, 2: Xak. xı e:l al-tvileya ‘realm, province’, and the like; hence one says beg e:li: wilayatu'l-amir — e:l al-fine’ ‘court-vard’ hence one says kapuğ e:H: (not translated) — e:l ism yaqa' 'ala'l-xayl ‘a word used with reference to horses, because horses are the Turks’ wings (caneh), hence a groom (al-se’is) is called e:l bašı: meaning (literally) ‘the head of a province’ (al-wilaya) but used for sa’isu'l-xayl — e:l al-šulh bayna’l--malihayn ‘peace between two kings’; one says i:ki: beg birle: e:l boldi: šelaha'l--amîren ma*a (n) ‘the two begs made peace with one another’ Kaš. I 48-9; el törü: yetilsün bašlaha'1-mleya ‘let the realm be set in order’ \\\ I 106, 9; a.o. II 25, 8 (kal-); and many o.o. of e:l al-wileya — kli:č e:ldin kirse: törü: tüglüktin čıkar ‘if violence enters (the house) from the courtyard (al-fine’) customary law goes out of the smoke-hole’ (or window, al-kuwwa) III 120, 23: KB el ‘realm’ is common by itself 123, etc., and in association with törü 286, 822, etc. — (three signs of the zodiac are fire, three water, three air, and three earth) ajun boldi el ‘the world becomes peaceful’ 143 — sınamıš kiši bildi elgün iši ‘the experienced man knows the business of the people’ 245 — biligsizke törde orun bolsa kör bu tör elke sandı elig buldı tör ‘if an ignorant man has a seat in the place of honor, this place of honor is reckoned to be the courtyard, and the (real) place of honor finds the courtyard (as its site)’ (and if a wise man is given a seat in the courtyard, that courtyard is much superior to the seat of honour) 262-3; kopup čıktı elke ‘he rose and went out into the courtyard’ 6213; a.o. 2553 (liv): xıı (?) KBVP bu mašrıq elinde ‘in this eastern kingdom’ 19, 29: xııı (?) KBPP mašrıq wilayatmda kamuğ Turkistan ellerinde 13-4; Tef. el ‘country; people; town (?)’ 74:xiv Rbğ. el ašasım yüz yašasun ‘may his realm flourish and may he live a hundred years’ R I 803 (cf. KB 123): Mt/h. (?) al-nahiya tva'I-'amal ‘district, province’ e:l Rif. 179 (only): Čağ. xv ff. el xalq ‘people’ Vel. 72 (quotn.); el ah! wa xalq tva gurûh ‘people, community’ San. 112v. 5 (quotn.); (under gün, so spelt) and el tva gün (sic, but ?read elgürŋ is also used as a Hend. (ba-tariq-i muzawaca) in the meaning of ‘allies and auxiliaries’ (a'wan wa anšeŋ; el can be used by itself, but gün cannot be used'by itself in this meaning San. 31 or. 6 (P. dc C. 133 quotes several passages fr. Bebur in which elgün means ‘people, retinue, subjects (of a ruler)’): Xwar. xııı (?) elgün (spelt yilgün?) occurs 14 times in Oğ., e.g. (the monster) yilkilarm elgünlerni yer erdi ‘used to eat cattle and people’ 23: xıv el (1) ‘kingdom, province’; (2) ‘people’ Qutb 49; (1) only MN 14: Kom. xıv el ‘province’ CCI; ‘people’ CCG; Gr.: Kip. xııı (after ‘hand’ e:l) wa huwa l-iqlim iva huıva'1-silnt daddtil-harb also ‘province’, and ‘peace’, as opposed to war Hou. 20, 17; (among the Proper Names) elbegi: amiru'l--iqlim; elaldi: axada'l-balad ‘he captured the country’ do. 29, 8-9: xıv el(mufaxxam, here ‘with 6-, not i-’) al-balad wa'l-fidh Id. 20; elgün al-datvla ‘government, realm’, compound of el al-balad and kün al-šams ‘sun’, used as an expression ('ibera) for al-datola do. 22; al-salam ‘peace’ el Bui. 6, 9: xv xalq wa ’elem ‘people, world’ elgün Tuh. (Tuhsi, Tohar) 14a. 3; šulh el do. 22a. 9; 'elam elgün also without (bi-isqet) gün do. 24b. 3; al-xalq wa'l-elam elgün, el uluš do. 85b. 9: Osm. xıv ff. el (spelt both el and il) (1) ‘country, state, province’; (2) ‘people’, esp. 'other people’; (3) ‘peace, at peace, friendly’ (as opposed to yağı ‘hostile’); c.i.a.p.; elgün occurs in several xıv and xv texts TTS I 370-5; II 521-8; III 360-6; IV 413-19.
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VU i:l (bad, vile, ignoble) pec. to Xak. Xak. xı i:l kiši; al-raculu'l-la'tm ‘a vile, ignoble person’; i:l ku:š al-raxama ‘vulture’ Kaš. I 49; a.o. I 331 (kuš): KB yana blr till il ‘again there is one with an evil tongue’ 342; kišide ili 1669; atı i:l bolur ‘he gets an evil reputation’ 4672.

ol (is, are, this, that, is that, 2nd pers. elided f. of bul-, buol- (be, exist)), both (1) an indeclinable Demonstrative Adj. (that) ‘that’ as opposed to 1 bu: (this) ‘this’; (2) a declinable Demonstrative Pron. ‘that’, also used for the 3rd Pers. Pron. (he, she, it) ‘he, she, it’. As a Pron. it was also used (is, are) in the early period as the equivalent of the copula ‘is, are’. In this last case there are two usages: (a) subject (sometimes implied, not stated), predicate, ol (is, are), meaning that the subject is the same as, or has the quality described by, the predicate; (b) subject, ol, meaning that the subject ‘is that’, often followed by a subordinate clause as in such phr. as timid ol ‘my hope is (that...)’. C.i.a.p.a.l.; in most the form is still ol, but in one or two the -l has been elided, prob. comparatively recently (the only early occurrence, once in Türkü, is almost certainly a scribal error). Such forms are SE Türki o:, o, u Shaw, BŠ, Jarring, and SW Az., Osm. o. In one or two other languages, e.g. SW Tkm. o occurs as a colloquial form, beside the more formal ol. The oblique stem has been from the earliest period an-, and three cases anın, anta, antan are listed separately since they are used as Advs., but there seems to have been an alternative stem in- of which traces are to be found under anča: and agaru:, and in the early period the Plur. was ola:r (are). In one or two languages, esp. SW Osm. this stem has been converted by false analogy to on-; the only early occurrence is listed under Xak.; and there are sporadic cases of the elimination of -n- in the Plur., e.g. Čağ. alar. Türkü vııı ol is normally an Adj. e.g. ol savığ ‘that word’ 1 S 7, II N 6 — barduk yirde: edgüg ol erinč ‘your (only) advantage in the places to which you went was presumably that’ (your blood flowed like water, etc.); Öğuzı: yeme: tarkınč ol ‘his Oğuz, too, are in a difficult mood’ T 22; Bilge: Tonukuk anığ ol ‘the Counsellor Tonukuk is evil’ T 34 — anı: körüp ‘when you see it’ I S 13; anı: üčü:n ‘because of that’ I E 3; II E 28; four o.o. of anı:; vııı ff. in IrkB every para, ends with the phr. edgü: (yavü, etc.) ol ‘(the omen) is good (bad, etc.)’; ol ta:šı:ğ ‘that stone’ Toy. 16 (ETY1I 58); (a blue-white stone) tir tözlürg ol ‘has its origin in Mercury’ do. 5-e: Man. ol ödün ‘at that time’ Chuas. I 6-7 — anıŋ savin ‘his words’ do. 137; anı üčün do. 305 — edgüg amğağ kop teŋri yaratmıš ol ‘God was the creator of all good and evil’ do. I 28; a.o.o.: Uyğ. vııı ol ay ‘that month’ Šu. E 6; a.o. E 8 — am: do. S e: vııı ff. Man.-A bazğan kısğač kim kentü ol ok temiren itilmiš ol ‘the hammer and tongs which are themselves constructed from exactly that iron’ M I 8, jo-ia — am M I 15, 7 (2 ota-): \\\ Man. ol nomta ‘in that doctrine’ TT III 63 — aga yöründek (spelt -teg) kıltıgız ‘you made a remedy for him’ do. 29; a.o. do. 122: yil teŋri agar oxšayır ‘the wind god is like that’ Wind 50 — kayu ol ‘what is that?’ TT II 16, 3e: Chr. ol moğočlar ‘those magi U I 6, 4; a.o.o. — olarm (sic) birle ‘with them’ do. 6, 6; yüküneyin agar ‘I will worship him’ do. 6, 3-4; a.o.o. — bu bir yumğak taš ol ‘this is a lump of stone’; do. 8, 5: Bud. ol as an Adj. is very common, e.g. ol blzig tsuy irinčlerimiz ‘those sins and miserable (offences) of ours’ TT IV 12, 44 — ol and its oblique cases am, agar, olar (sic) are common as Pron. e.g. ol yeg bolğay ‘that will be better’ do. 10, 25 — ol taluy suvı ertlgü korkınčığ adalığ ol ‘that ocean is very terrible and dangerous’ PP 26, 4-6 a.o.o.: Civ. ol as Adj. and copula is common, and it and its oblique cases occur as Pron.s: Xak. xı ol harf yuabbar bihi 'an mane huwa ‘a particle used to express the meaning ‘he’; hence one says ol andağ aydı: ‘he spoke thus’ — ol harf yukne bihi 'an ma‘-ne deka ayda (n) ‘a particle also used as an Adjective in the meaning ‘that’; hence one says ol er ‘that man’ — ol harf ta'kid yadxul fVl-isme’ wa'l-afal ‘a particle giving emphasis used in association with nouns and verbs; hence one says ol meniŋ oğlum ol ‘he is really (haqiqata (n)) my son’, and ol evke: barmı:š ol ‘he has really gone to the house’ Kaš. I 37; ol is very common in all three usages and so are the oblique cases am, ahig, agar/aga:r, etc. and olar; see o:nu: KB ol in all three usages is common, e.g. orun ol törüttl ‘He created space’ 19 — ol edgü ödün ‘at the good time' 291 — uluğluğ saga ol ‘greatness is Yours’ 7; in some such cases ol is used where ba:r (be, is, exist) might be expected, e.g. on iki ükek ol bularda adın ‘there ate twelve signs of the zodiac different from these’ (the planets) 138 — *-the oblique forms of the Pron. are the same as in Kaš. : xıı (?) KB VP ol ilnig bögüsi ‘the sage of that realm’ 27 — kim ol ‘who is he?’ 35 — uğan bir bayat ol ‘the Almighty is the one God’ 1; in yime bu kitab ol idi ök 'azız ‘and this book is very precious’ 9, the predicate for the first time comes after oi: xııı (?) KBPP ol is used as an Adj., but in sentences where ol might be expected as a copula turur is used instead; At. ol is common in all three usages, the oblique cases, including olar are the same as in Kaš.) Tef. ditto but anlar occurs as well as olar 53, 236, 325: xıv Muh. huwa o:l; humu anlaŋ deka ol Mel. 12; Rif. 86-7; and o.o.: Čağ. xv ff. ol ism-i išara Demonstrative N./A. an ‘that’ San: 85V. 14 (quotn. ol as Adj.); anlar išen, enha, en ‘they’, alar without -n- is also used (quotn.); am ü-re ‘him’ (quotns.); annj ü but only in such phr. as anig dig ‘like him’, amg bile ‘with him’, and as an Adj. (quotn.) San. 52r. 8 ff.: XWar. xııı (?) ol is used otily as an Adj. in Oğ., there are the usual oblique cases including anüŋ (sic), anlar: xıv ol is common in all three usages Qutb 1İ 6; MN; Nahc. passimv Kom. xıv ol Adj. and Pron. with a list of oblique cases’, Dat. aŋar, ağar; \124\ aar, Plur. anlar, alar CC7, CCG; Gr. 175 (many quotns., no trace of ol as copula): Kip. Xin doka here 'he’ ol; ûle'ika ‘they’ anlatr Hou. 50, 13; other oblique cases do. 52, q ff.: xıv ol hurca tea bi-ma'ne deka Id. 20; anlar humu tea ûle'ika do. 24; (under bunčak) and olčak deka'l-qadr ‘that amount’ do. 89; hadeka 0:1 Bid. 15, 2; and oblique cases anlar, etc.: xv deka ol Kav. 32, 20 (oblique cases am:, ala:rni: 32, 12; am:, alla:rnr. 49, 4); dalika ol 49, 9; ûle'ika ala:r 49, 10; deka ol Tuh. (Tuhsi, Tohar) 16b. 1 and many o.o.; oblique cases amg, agar, om, oga, onlar: Osm. xıv ol as Adj. and Pron. together with olar and ol ok c.i.a.p. TTS I 539 ff.; \124\ 724 ff.; III 538 ff.; IV 604 ff.; oblique cases anı, anug, aniar, etc. are noted as late as xvıı, I 26 ff; II 34 ff.; III 22 ff.; IV 23 ff.; but onča for anča is as old as xv III 545.
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u:l (foundation, basis) ‘foundation, basis’ (lit. and metaph.). Survives only (?) in SE Türki ul ‘foundation, earth floor’ jarring 322. Xak. xı u:l uss kull he’if wa cider 'the foundation of any kind of wall (Hend.)’; hence one says ta:m u:li: ‘the foundation of the wall’ Kaš. I 48: KB sozin sözledi sözke ul tüb urup ‘he made his speech laying a foundation for his words’ 506; o.o. (all metaph.) 819, 921, 1772: xııı (?) KBPP (this precious book has been built) tört uluğ ağır ul üze ‘on four great and important foundations’ 29; At. 81 (ur- (lay down, set up, put up, strike, hit, устраивать)), 341: xıv Muh. (?) al-ases ‘foundation’ u:l Rtf. 178 (only): Xwar. xıv ul 'the sole of the foot’ Qutb 197: Kip. xıv (after ol) also in the meaning of al-asl ‘basis, origin’ Id. 20: Osm. xıv ul ‘the foundations (of the mountains)’ in one text TTS I 540 (ol).

ö:l (humid) ‘damp, moist’; with some extended meanings like ‘fresh’ (not stale) in some modern languages. S.i.a.m.l.g., in SE Türki as höl with a recently acquired prosthetic h- Shaiv 188, BŠ 318, Jarring 122 (also yöl, yül); Tar. höl R II 1798. Türkü vııı ff. Man. kuruğ öl yir ‘dry and moist land’ Chuas. 58, 3le: Uyğ. vııı ff. Bud. kuruğ yerig suvayu öl yerig tanyu ‘irrigating the dry land and cultivating the moist land’ PP 1, 3-4: Civ. 0:1 (sic) TT VIII 1.1 (ötüš): xıv Chin.-Uyğ. Dict. skih ‘damp, moist’ (Giles 9,938) öl R I 1246; Ligeti 189: Xak. xı 0:1 ne:g ‘anything moist’ (rath); hence one says 0:1 to:n ‘a moist garment’; a word not known to the Oğuz Kaš. I 48; a.o. I 338, 11 (čim): KB (God created) kuruğ ye ölüg ‘dryness and moisture’ 372e: xıv Muh. al-ratb (ya:š and) öl Mel. 54, 14; Rif. 151 (mis-spelt): Čağ. xv ff. öl (‘with Ğ-’) yaš nam ma'nesina ‘moist’; also used for darye ‘sea’ Vel. 113 (quotns.); (after ol)... (2) [Öİ] ratb tea tar ‘moist’ (quotn.); (3) metaph. eb wa darye ‘water, sea’ (quotn.) San. 85V. 15: Xwar. xıv öl ‘moisture’ Qutb 122: Kip. xıv (after ÖH:-) one says öl dür ratiba mablul ‘it is moist’; and hence oü: kitmedi: ‘its moisture (rutûbatuhu) has not gone off’ Id. 20; ibtalla ‘to be moist’ ö:l ol- Bul. 2jr.; balla ‘to moisten’ ö:l eyle-/it- do. 35r.: Osm. xıv ff. \\\ öl ‘moist’ in one xıv and one xvı text TTS II 747; IV 622.

al- (take, capture, accept, be able) 'to take’, with all the shades of meaning of the English word, ‘to seize, collect (a debt), receive, accept’, and some others as well, such as ‘to take off’ (a cap, saddle, etc.), ‘to marry’ and (as an abbreviation of satğın al-) 'to buy’. S.i.a.m.l.g. The word is used in many idioms and compounds in which it is sometimes the second element. When it is the first in expressions like alıp bar- and alıp kit- 'to take away’, and alıp kel- 'to fetch’, the two words are often fused and assume forms like appar-, ekkit-, akkel-. Jarring 18-19 lists about 30 phr. beginning with a’ıp (alıp) in SE Türki. In compounds in which al- is the second element the meaning largely depends on the form of the first verb. In modern NE and NC languages a Ger. in -p is followed alternatively by al- (take) or ber-, e.g. satıp al-‘to buy’, satıp ber- ‘to sell’. In such cases Pal. says that al- in NE Tuv. connotes action taken in one’s own interest or for oneself. But, if the first element is a Ger. in -a:/-c:, al- has the same meaning as u:- ‘to be able’. In such expressions al-, like u:-, is usually, but not always, in the Neg. f.; phr. like keİe almadı ‘he could not come’ are common, but phr. like kele aldı 'he was able to come’ occur also. The date when this idiom evolved is uncertain. The earliest languages in which it is traceable are Kom. and Čağ., but no examples have been noted in Xwar., Kip., or any earlier language or in the SW languages. It has often been suggested, e.g. in R I 348, that the SW Impossible f. barama- ‘to be unable to go’ is n contraction of bara al- but this is an error, the second element is u:-, q.v. In the basic meaning 'to take’ the object is in the Acc., the source from which it is taken in the Abl., and the third-party beneficiary, if mentioned, in the Dat. Türkü vııı al- is common, usually ‘to capture (by military action)’, e.g. (I killed their xagan and) ilin anta: altım 'thereupon took his realm’ HE 27; but ol savığ alıp 'accepting that statement (as true)’ IS 7, IIN 6; Tür[geš xağan] kızı:n (<b>-c-</b>) uluğ törün oğlıma: alı: birtim 'I took the daughter of the Türgeš .vağan (in marriage) for my son with great honor’ II N 10; a.o. IE 8, II E 8 (1 e:l (country, land)): vııı ff. ögü:m öti:n alayım 'I will accept my mother’s advice’ IrkB 58; kalti: yürü:g te:šığ alsar 'if a man takes a white stone’ Toy. 15 (ETYII 58): Man. amg savin ahp Chuas. 137; a.o. 198: Yen. altı: yegi:rmi: yašıma: almıš kunčuyım ‘my wife whom I married at the age of sixteen’ Mal. 48, 7: Uyğ. vııı al- ‘to capture’ occurs four times in Šu.: vııı ff. Man.-A sîzlerde almıš ağu ‘the poison received (accepted) from you’ MI 19, 15: Man. alıg amti ‘now accept’ (the worship of all men) TT III 3-4: Bud. al- (in TT VIII usually a:l-) 'to take’ is common, e.g. tavarin altımız yuŋladımız erser 'if we have taken and used their property’ TT IV 6, 44; \125\ maytri burxanta burxan kutıga alkıš alıp ‘receiving from Maitreya Buddha praise for the blessed state of Buddhahood’ TT IV 12, 51-2: Civ. al- is common for ‘to receive’ in contracts, e.g. Tun Baxšıdin yarım kap bor aldım 'I have received half a škin of wine from Turi Baxšt’ USp. 1, 3-4; and for ‘to take’ (e.g. a drug in compounding a remedy) in II I and Ii: Xak. xı ol alımın aldı: qabada daynahu ‘he collected (took) the debt due to him’; and one says beg e:l aldı: axada’l-amiru’l-wildya ‘the beg captured the province’ Kaš. I 168 (alır, alma:k) and over 30 o.o. with various shades of meaning: KB al- ‘to take, receive’, etc. is very common: xııı (?) At. ditto; Tef. ditto 48: xıv Muh. axada al- Mal. 22, 2; Rif. 102 and several o.o.: Čağ. al- (-ğum, etc.) al-; almay almaz, almazin; but in many passages it is also used with (another) word (Air lafzla) e.g. kıla almay eyleyümezin, eyleyümedin, eyleyümez ‘without being able to do, is unable to do’ Vel. 28-9 (quotn:); al- giriftan ‘to take’ (quotn.); it is also a word which in conjunction with some words expresses a meaning not inherent in it (?) (lafzı ki be ba'di kalimet ifeda-i mane ğayr mawdu lahu mi-kunad), e.g. ara (? ala) almak tawdn giriftan ‘to be able to take’; bara almak taıven raftan ‘to be able to go’; köŋül almak dilcü'i kardan ‘to be satisfied’; satğun almak xaridan ‘to buy’ San. 45V. 27 (quotns.): Xwar. xııı al- 'to take’, etc. 'Alt 2e: xııı (?) ditto, common Oğ.: xıv ditto Qutb 7; MN 284, etc.; Nahc. 47, 8 etc.: Kom. xival- (-ir CCI; -ur CCG) ‘to take, to receive’ CCI, CCG; ‘to marry’; (in Neg. f.) ‘to be unable to’ CCG; Gr. 33 (many quotns.): Kip. xııı axada al- Hou. 39, 18: xıv ditto Id. 19; Bui. 20V.: xv ditto Kav. 5, 1; 8, 16; 77, 12 (al- ‘with back vowel’); al-, not translated, is used to illustrate conjugation in Tuh. (Tuhsi, Tohar) 40b. 2 ff.: Osm. xıv ff. al- in its ordinary meanings is not listed in TTS but phr. and unusual meanings are quoted in / 22; II 29; III 17; IV 15.
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ıl-/il- Preliminary note. There is some difficulty about the vocalization of these verbs. Kaš. I 169 says that there were two: (1) ıl-, Aor. ılur, with a back vowel ’to descend’; (2) il-, Aor. iler, with a front vowel (of a thorn) 'to catch (зацепиться) (a garment, etc.)'; but the former is spelt with a front vowel in KB (and the Caus. f. ildür- survives with front vowels in NC), and the latter with back vowels in Čağ.; in the latter language however some meanings are so close to those of al- (take, capture, accept) as to suggest that il- here was a Sec.f. of al-,just as in some languages there is a Sec. f. ik- of ak-, q.v. There is in fact no doubt that the second verb did have a front vowel.

ıl- (descend) ‘to descend (from something Abl.)’. N.o.aib. The suggestion in Kaš. I 169 that en- (descend, fall, sink), q.v., is a Sec. f. of this verb is phonetically impossible. Xak. xı er tarğdan kodı: ıldı: ‘the man descended (nazala) from the mountain’ (etc.); Aor. ılur, with a damma on the lern; Inf. ilmark ft’l-mtzül Kaš. I169; attın il inzil mina’l-faras I 175, 8; o.o. I 175, 19; III \\ 69, 2; 220, 14 (kodi:): KB kayu neg ağar erse ilgti kerek ‘anything which goes up must come down’ 1086 (Vienna MS. engü); o.o. 746 (yokla:-), 4754 (iler glossed xurdtar šuda ‘becomes smaller’ in Vienna MS.).

il- (? i:l-) (catch, hang, cling, зацепиться) ‘to catch (something, with the hand, a hook, a noose, etc.)’, and more commonly in modern languages ‘to hang (something Acc., on to something Dat.)' with some extended meanings esp. in SW. S.i.a.m.l.g.; with long vowel in Yakut i:l- Pek. 912 and Tkm. i:l-which may represent the original form. Uyğ. vııı ff. Man. bodulmaklığ ilgü tiibke sırılmıšlarka ‘to those attached to the clinging (Hend.) root’ TT III 52-3 : Bud. Sanskrit esajya ‘clinging’ ilip (spelt ylip) TT VIII F.5; kalın yekler tegirmileyü avlap iltiler erki ‘hordes of demons crowding round him seem to have got hold of him’ U IV 20, 233; same phr. 18, 192: Xak. xı tikem to:nuğ ildi: cadaba'l-šawku'l-tawb ‘the thorn caught on to the garment’; Aor. iler with a fatha on the lem; Infin. ilme:k fi’l-cadb Kaš. I 169: Čağ. xv ff. il (-raak, etc.) ilišdir- to ‘hang on’ (Trans.); iltifat eyle- ‘to favour’, etc. Vel. 74-5 (quotns.); ilgiriftan wa ba-nazar giriftan ‘to take, seize; to pay attention to’ San. 109V. 14 (quotns.): Xwar. xıv il- ‘to fasten, attach’ Qutb 58: Kom. xıv il- ‘to hang, suspend’ CCG; Gr.: Kip. xıv il- ’allaqa ‘to hang, suspend’ Id. 19: xv ditto Tuh. (Tuhsi, Tohar) 26a. 7: Osm. xıv ff. il- ‘to fasten into, grip’ (something Dat.) in several xıv to xvı texts TTS I 376; \\ 531; IV 420.

1 ol- (ol-/bol- to be ready) (ripe > old) ‘to be, or become, ripe, soft, fully or over-cooked’. Survives only in SW Krım R I 1098 and Osm. It is, however, doubtful whether in these languages it is now realized that this verb is by origin quite different from the much commoner 2 ol- (bol-) (to be). Xak. xı et bıšıp oldi: tubixa’ l-lahm hatte taharra’a mina’l-fabx ‘the meat was boiled until it disintegrated (ready)’; also used of a garment when it becomes threadbare and worn out (xaliqa wa baliya) with long use Kaš. I 169 (olur, olma:k): xıv Muh. (in the section on food) muhra' ‘over-cooked’ o:lmıš Mel. 65, 12; Rif. 164: Kip. xıv istawe ‘to become ripe’ o:l- Bui. 2gr.: Osm. xıv ff. one or two of the numerous forms listed in TTS seem to belong to this verb and not 2 ol-, including xıv olmaz waqtin ‘untimely’ /541; oldačı kiši ‘a mature man’ II 726; xv olmaz yere ‘fruitlessly’ III 543, and perhaps one usage of ol- in I 541.

öl- (die, killed) ‘to die’ C.i.a.p.a.l. Türkü vııı öl- ‘to die’ is common, but is not used for persons of the highest rank for whom uč- (fly, die, pass away, speeding, disappear, fail, twitch, flutter, fade, dissolute), q.v., was used: vııı ff. öl- ‘to die’ IrkB 41, 57: Man. ditto Chuas. 23: Yen. ditto Mal. 26, 5, etc.: Uyğ. vııı ditto Šu. E 5, etc.; Suet 8: vııı ff. Man.-A ditto MI 9, 5 etc.: Man. TT II 16, 17, etc.: Bud. ditto, very common: Civ. ditto H I 102; USp. 12, 2 etc.: O. Kır. ıx ff. ditto Mal. 10, 11, etc.: Xak. xı öl- translated mata \126\ ‘to die’ (once qutila ‘to be killed’) occurs 9 times, once (Kaš. I 15, 1) spelt ö:l-; Aor. ölü:r I 228, 14; n.m.e.: KB öl- ‘to die’ is common: xıı (?) At. ditto common; Tef. ditto 244: xıv Muh. meta öl- Mel. 31, 4; Rif. 115; a.o.o.: Čağ. xv ff. öler/ölür (‘with ö- not ü-’) ölür, murda olur ma'nösina Vel. 117 (quotn.); öl- murdatı ‘to die’ San. 8or. 17: Xwar. xııı (?) ölerbiz (sic) ‘we are dying’ Oğ. 79: xıv öl- ‘to die’ common Qutb 123; MN 281, etc.: Kom. xıv ‘to die’ öl- CCI, CCG; Gr.: Kip. xııı al-mawt ölmek Hou. 33, 4; meta öl- do. 43, 18: xıv öl- (‘with front vowel’) meta Id. 20; Bui. 8ir.:xv ditto Kav. 9, 21; 78, 12; Tuh. (Tuhsi, Tohar) 35b. 8.
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a:la: (mottled, dappled, blotchy, speckled, leper, blood-shot, hypocritical, treacherous, secret thoughts) lit. ‘parti-coloured, dappled, mottled, spotted, blotchy’; hence metaph. ‘hypocritical, treacherous’, and the like. S.i.a.m.l.g., often in jingles like ala bula and as the first element in compound names for birds, animals, plants, etc. See Doerfer II 518. Türkü vııı ff. a:la: (sic) atlı:ğ yol (or yul) teŋri: men ‘I am the god of the road (or ‘spring’?) with a dappled horse’ IrkB 2: Uyğ. vııı ff. Civ. kayu kišinig eti ala bolsar ‘if a man’s flesh becomes blotchy’; (a remedy is described) alası keter ‘the blotches disappear’ H I 4850; similar phr., different remedy TT VII 23, 4-5 (hardly ‘leprous’ as there translated, the remedies mentioned would be quite ineffective for leprosy): xıv Chin.-Uyğ. Dict. mang ‘variegated, parti-coloured’ (Giles 7,659) ala Ligeti 128: Xak. xı a:la: (spelt ala:, but in a section containing only words beginning with a:-) al-abraš mina’l-insen of a man, ‘leprous’; and one says a:la: at al-arqat mina’l-xayl ‘a dappled horse’; and one says beg xa:nka: a:la: boldi: xalafa'l-amtru'l-malik wa xaraca 'alayhi wa wefaqa ma' 'aduwwihi ‘the beg opposed the king, revolted against him, and came to terms with his enemies’: a:la: (spelt ala:) the name of a summer station (mušfef) near Fergana: a:la: (spelt ala:) yığa:č ism mawdi' bi'1-tağr ‘the name of a place on the border’ (between Moslem and pagan countries) Kaš. I 81; ala: (in a section for words with short initial vowels) al-abraš I 91 (prov., metaph. meaning); (who knows which ravens are the old ones?) kiši: ala:sın kim tapar mani'lladi ya'rif dnme'ira'1-šudûr ‘who knows the secret thoughts in (men’s) breasts?’ I 425, 12: xııı (?) Tef. ala ‘leper’ 48: xıv Muh. (in a list of colours of horses) al-ablaq ‘dappled’ a:l (sic) Muh. 70, 5; (čapar, in margin) a:l:a Rtf. 171 (the text is obviously corrupt, here, see 2 a:l (red, scarlet); čapar is a Pe. l.-w.): Čağ. xv ff. ala (PU) luğa, ala (VU) böke (‘with -k-’) the names of two different water birds Vel. 30 (the second is also mentioned in San., luğa is obviously corrupt perhaps for toğan, San. mentions such a bird but not as a water bird); ala (1) surx-i nun rang ‘dull red’ (error, confused with 2 a:l) just as in Rumi čašml ki meyil-i muharrat (?) bešad ‘an eye inclined, to be inflamed’ is called ala gözlü; in this meaning the same as in Pe.; (2) anything ablaq in general, and baraš ‘leprosy’ in particular Safi. 49r. 23 (several expressions beginning with ala follow): Xwar. xıv ala (of a horse) ‘dappled’ Qutb 7; (of clothes) ‘parti-coloured’ Nahc. 55, 1: Kom. xıv ‘dappled’ ala CCG; Gr.: Kip. xııı (among the proper names) ala: ku:š (ayr ablaq ‘a speckled bird’ Hou. 29, 7: xıv ala: (‘with back vowels’) al-farasu l-ablaq also called alaca: Id. 20: xv al-’aynu'1-šuhle ‘a blood-shot eye’ ala: kö:z Kav. 60, 12; ablaq ala: Tuh. (Tuhsi, Tohar) 4a. 3; 4b. 5: Osm. xıv to xvıı ala normally ‘parti-coloured’; but sometimes ‘treacherous’ seems to be implied; in several texts TTS I 16; 7/22; III 14; IV 14.
(OTD p.32, ALA II 2. ложная проказа, песь, витилиго (false leprosy, vitiligo)
p. 33, ALA III. недобрые помыслы, козни (bad aspirations, scheming))

D ele: See 1 ele:- (elegant, calm, gently) (elegant, elegy, elegiac)

D ili: (swinging) Hap. leg.; Dev. N./A. fr.il- (? i:l-) (catch, hang, cling, зацепиться); lit. ‘hanging loose’. Xak. xı ili: kapuğ ‘a closed (ğulu<}) door which opens (yanfatih) without a key’ Kaš. I 92.

VU ula: (boundary mark, landmark) perhaps survives in SW xx Anat. ula ‘a place, or clump of trees which serves as a boundary mark in the fields’ SDD 1415; not connected w. ula ‘mountain’ in some NE, SE dialects which is a l.-w. fr. Mong. a'ula ‘mountain’ (Haenisch 10, Kow. 32). Xak. xı ula: ‘a mound (or barrow, al-šuwwa) which serves as a landmark ('alam) in the desert’; one says ula: bolsa: yo:l azma:s ‘if there is a landmark (iram) in the desert, the way is not lost’ Kaš. I 92.

1 ele:- (elegant, calm, gently) (elegant, elegy, elegiac) ‘to keep calm, move gently’ and the like; n.o.a.b. - no longer recognized by Kaš. as an ordinary V. Uyğ. vııı ff. Bud. (Ku Tao recovered from his trance and the people who had come to bury him all began to panic and run away; seeing this he said) elegler edgü-lerim ‘keep your heads, my good people’ (why are you running away?) Suv. 5, 14: Xak. xı ele: harf wa ma'nahu ruwayd an Exclamation meaning ‘gently, slowly’; one also says ele: ele: ‘gently, gently’, and ele:gil w. -gil attached Kaš. I 92; a.o. III 26, 1 (2 e:vet).

D elle:- (incorporate, peaceable) Den. V. fr. 1 e:l (country, land); survives only (?) in NC Kır. elde- ‘to be peaceably disposed’. Türkü vııı I E 6-7, II E 7 (1 e:l (country, land)): O. Kır. ıx ff. ta:š yağı:ğ yaği:ladım el(l)edim ‘I fought foreign enemies and incorporated them in my realm’ Mal. 45, 4: Osm. xıv elle- ‘to incorporate in one’s realm’ in two texts TTS I 371 (He-); II 531 (ille-).

ula:- (repair, join, rejoin, twist together, union, tie) ‘to repair (something broken Acc.); to join (things Acc.) together; to join (something Acc.) to (something Dat.)'. S.i.a.m.l.g. The SE Tar. meaning ‘to twist together’, RI 1678, seems rather to belong to 2 *uli:-. See also ula:yu: (continuously, one after the other, all together, en bloc). Türkü (vm, this word has been erroneously read in I E 32 see anču:la:-): vııı ff. (I make good your broken things and) \\ üzükhgfcn ula:yu:rmen ‘join together your torn things’ IrkB 48 (see sap- (repair, graft, inoculate, thread (a needle))): Uyğ. Man.-A kentU köŋülin rıiğošaklar üze bamaz ulamaz ‘he does not attach (Hend.) his own mind to the Hearers’ M III 22, 12-13 (ı): Bud. nom ulamakliğ edgüsi ‘his goodness in attaching the doctrine’ (to his hearers) (was like that of Deva Bodhisattva) yarukin ulamakliğ edremJ ‘his manliness in attaching its light’ (to them) (was like that of Negerjuna Bodhisattva) Hüen-ts. 1904-e: Xak. xı yip ula:dı: tva šala'l-xayt ‘he joined together the cord’ (etc.); and one says ol yağu:k ula:dı: wafala'l-rahim ‘he did good to the neighbours’ (? an Ar. idiom) Kaš. III 255 (ula:r, ula:ma:k); ula:ğu: ne:g kull me yüšal bihi'l- šay' 'anything to which something is fastened’, e.g. a patch on a garment Kaš. I 136, le: KB kayuka yağušsa agar öz ular ‘it joins itself to whichever (planet) it approaches’ 136; köŋül bir bayatka uladım köni ‘I have sincerely joined my mind to the One God’ 4778; o.o. 460, 676, 961, 2008, 4790: xııı (?) At. ula 'join’ (various qualities together) 62; blllglikke öznl ula 82; a.o.o.; (Tef. ulamaklik ‘union’ or the like 225): xıv Muh. (?) azvfala ‘to join (something to something)’ u:la:- Rif 105 (only): xv At. Postscript köp elni icörürbiz Adîb sözini bile bllmegendin ular özini ‘we see all people join themselves (to him) whether they know the Adlb’s words or not’ 50e: Čağ. xv ff. ula:- (and ulandır-, both spelt) Caus. f.; band kardan wa paywastan rištih tva rismen ba-ce'i ‘to tie or join together cords or ropes at a place’ San. 81 r. 11 (quotns.): Kom. xıv 'to tie together, join’ ula- CCG; Gr.: Kip. xııı awfala min wašli’l-šay' bi’l-šay’ u:la:- Hou. 37, 21: xıv ula- aıvšala Id. 20: xv wafala (yet-, yetgir-; in margin in second hand) ula- Tuh. 38b. 7: Osm. xıv ula- ‘to join, fasten’ in three texts TTS I 718; II 924.

1 ulı:- (howl) (ululate, lullaby, lul, lament, lowe, scream) basically (of a wolf) ‘to howl’; also used by extension for other animals and human beings. S.i.m.m.l.g. w. some variations (-a-/-u-) of the final vowel. Uyğ. vııı ff. Man. 1 ığač kuti uliyur ‘the benevolent spirits of the shrubs and trees lament’ M II 12, 5: Bud. (then the King, hearing these words) ulidi sığtadı ‘howled and sobbed’ PP 61, 4; similar phr. do. 77, 2-3; U II3o, 25: (of a cow whose calf is lost) uliyu ‘lowing plaintively’ PP 77, 5: Xak. xı böri: ulı:dı: 'the wolf howled’ (‘aroa’); also used of a dog when it barks at night with a frightening bark (nabaha layla (n) nubeh he'il); also of a man when he suffers acute pain and screams like the howl of a wolf (feha ka-uwe'i'l-di'b) Kaš. III 255 (prov.; ulı:r, ulı:ma:k); bu uğur ol böri: ulı:ğu: ‘this is the time when the wolves howl’ I 136, 18: KB töšekke kirip yattı mugluğ ulıp ‘he went to bed and lay screaming with pain’ 1056; o.o. 1075, 1204, 1371, 1392, 1395, 1514, 5650, 6092, 6289 of persons, 2327 of a lion: xiv. Muh. nabaha'l-kalb u:li:- (mis-spelt u:lan-) Mel. 31, ir; Rif. 115; nubehu'l-kalb" u:li:mak .124 (only): Čağ. xv ff. ulu- (‘with \\ u-’; and uluš-) nala kašıdan sag wa šağel wa am^el-i en ‘to howl, of a dog, jackal, and the like’ San. 82r. 16 (both words spelt with front vowels in error): Kip. xıv ulu- 'awd'l-kalb Id. 20: xv 'awe ulu- Tuh. (Tuhsi, Tohar) 25b. 9; nabaha ulu- do. 37a. 8.
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VU 2 *ulı:- (twist, writhe) See ulıt- (twisted, writhed), ulın- (twisted, writhe) Refl. f. of ulı:- ‘to be twisted, to writhe’, etc.

üle:- (share, dividend) ‘to divide (something Acc.) into shares and distribute (them to people Dat.)'-, the word implies both division and distribution. Survives only in one or two NE languages and SE Tar. R I 1849; elsewhere, like evle:- (housed, live, dwell, marry), it has been displaced by Caus. f.s of der. f.s of this verb. Uyğ. vııı ff. Man. rtnig... üleyü yarlıkatıgız... tınlığlarka ‘you have deigned to distribute the jewels (of the doctrine called “good”) to (suffering) mortals’ TT III 109-10: Bud. adınlarka ülemiš buyan küčinde ‘by virtue of the merit distributed to others’ TT VII40, 122: Civ. (VU) čoknı ülep kitabimiz ‘our memorandum allocating the čok' (some kind of tax, Chinese? l.-w.) USp. 9, 4: Xak. xı ol yarma:k üle:di. farraqa'l-dardhim ‘he divided and distributed the coins’ (etc.) Kaš. III 255 (üle:r, üle:me:k); (when you become a distinguished wise man in the tribe) bilgi:n ü:le: (sic) ‘distribute your wisdom (to others)’ I 51, le: KB čığayka üledi üküš neg tavar ‘he distributed many (useful) things and goods to the poor’ 1112; o.o. 1034, 1517, 1564 (ağı:): Xwar. xıv (if your drink is water, beware of drinking alone, the man that eats alone) yalğuz üler zer ‘has no one to share his misery with’ (fol. 73V. 11) Qutb 197 (ula-): Kip. xıv üle- (‘with front vowels’) qasama ‘to divide up’ Id. 20: xv qasama ülü- Tuh. (Tuhsi, Tohar) 30a. 5.

D öli:- (moist, damp) Intrans. Den. V. fr. o:l (moist, damp); ‘to be moist, damp’. N.o.a.b. The more normal Den. V. ölle- s.i.s.m.l. but as a Trans. V. 'to moisten'. Xak. xı to:n öli:di: ibtalla ’l-tawb ‘the garment was moist’ Kaš. III 256 (prov.; öli:r, öli:-' me:k); a.o. II 324, 9: xıv Muh. ibtalla ÖİÜ-Mel. 21, 15; (tüvše-; in margin) 0:11:- Rif 102: Kip. xıv öli- ibtalla Id. 20: xv ditto ölü- Tuh. 5a. 7: Osm. xiv, xv ölü- ‘to be moist’ in two texts TTS I 563; III 559.

alp (Noun: hero, warrior, mighty, archangel, deity, spirit, bravery, toughness; Adj.: brave, tough, resistant, impregnable, warlike, aggressive) basically ‘tough, resistant, hard to overcome’; originally applicable both to persons, when the conventional translation ‘brave’ is reasonably accurate, and to inanimate objects and even to abstract ideas like ‘danger’. S.i.a.m.l.g. except SE; in SW it became obsolete except as an element in Proper Names but was revived during xix. See Doerfer II 526. Türkü vııı alp ‘brave’ qualifying, or as a predicate with, er, kiši:, xagan I S 6, II N 4; / E 3, IIE 4; I E 40; IIN 7; T 10, 21, 29, 49; Ongin 3, 12; alpı: erdemi: ‘his bravery and manliness’ Ix. 4; o.o. do. 7 and 12; (Küli Čor was his Counsellor and army commander) alpı: bökesi: erti: ‘his brave and strong warrior’ do. 17 — (when a thing is thin it is easy \\ (see učuz) to crumple it up, but) yuyka kalın bolsar toplağu:luk alp ermiš 'when the thin becomes thick it is a tough job to crumple it up’ T 13; a.o. T 14; (we came over the Altay mountain forest and across the Ertiš river) kelmiši: alp ‘it was difficult to come’ T 38: vııı ff. alp ‘brave’ IrkB 40, 55; antağ alp men crdemlitg men ‘I am so brave and manly’ do. 10; Man. alp e[mgekler?] ‘grievous sufferings’ TT II 6, e: Yen. atsar alp ertigiz ‘you were powerful when shooting’ Mal. 28, 2; alpın üčün erdemlin üčün do. 31, 2; o.o. dubious: Uyğ. vııı ff. Man. alp ‘difficult’ TT III 19 (damaged); a.o. do. 169 (ada:): Bud. alp yerci suvčı ‘a tough guide and pilot’ PP 23, 8; alp ada do. 38, 8; alp erdemlig TT VI 347; (actions) alp kil-ğuluk alp bütürgülük ‘hard to perform and hard to carry out’ TT V 20, 8; a.o.o. qualifying persons and abstract ideas: Civ. alp after an Infin. ‘it is difficult to’ TT I 78, 84; a.o. 160 (edgülük); Alp as a component in Proper Names Usp. 36, 1; m, 4 etc.: O. Kır. ıx ff. Alp in P.N. Mal. 10, 5; 16, 1; er erdemim üčün alpun do. 11,9 (dubious): Xak. xı alp al-šuca ‘brave’ Kaš. I 41 (prov. (see alčak), verse); / 238 (ütleš-) and many o.o. (i) as Adj. ‘brave’; (2) as Noun ‘brave warrior’; (3) as a component in P.N.s like Toga: Alp Er and Alp Tegin: KB alp er 691; Toga Alp Er 277; a.o.o.: xıı (?) KB VP alp yürek ‘stouthearted’ 51: xııı (?) Tef. alp ‘brave’ 49: xıv Muh. al-šuce' alp Mel. 13, 16; Rif. 89, 152; acdal (of a man) ‘tough’ alp 18, 2; 96; muherib tva muberiz ‘warlike, aggressive’ alp 50, 9 (Rif 145 yağı:či:): Čağ. xv ff. alp (spelt) pahlazvetı tva bahedtır ‘hero, warrior’, Plur. alplar; alp arslan the name of a well-known emperor, meaning šir-i dilbar ‘heart-ravishing (admirable) lion’ San. 49V. 23: Xwar. xıv meni alp bahatur tesünler ‘let them call me a brave warrior’ Nahc. 405, 8: Kip. xııı al-šuče' alp Hou. 26, 4: xıv alp (spelt) al-šuce' Id. 21: Osm. xıv to xvı alp ‘brave’, in several texts; in two xvı dicts, described as Tkm. TTS 122; II 30; III 17; IV 19.
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D alplık (bravery, obstinacy, brave, tough) A.N. fr. alp (hero, warrior, mighty, brave, impregnable). N.o.a.b. Xak. xı KB uvutka bolup korklık alplık kilur ‘out of shame a coward performs brave deeds’ 2292 (cf. ögünč): xııı (?) Tef. (all the people of Mecca feared 'Omar) anıg alplikindin ‘because of his toughness’ 49: xıv Muh. al-šuce'a ‘bravery’ alplık (spelt in error with -lik) Mel. 13, 16; Rif. 89: Osm. xıv alplık (1) ‘bravery’; (2) ‘obstinacy, resistance to the will of God’ in two texts TTS I 22.

VU alvır- (elvır-) (accuse, arraign) Hap. leg.; the general shape of this word is fixed by its position between anğar- (andğar-) and ötgür- ; it is not clear from the facsimile whether the Infin. was altered from -me:k to -ma:k or vice versa but the first is likelier. Xak. xı ol amg yü:zige: alvırdı: zva taba fi tvachihi fi kalem ka'annahu yurid mušecaratahu ‘he jumped down his throat as if he wished to pick a quarrel with him’ Kaš. I 226 (alvira:r, alvirma:k ?).

D alpa:ğut (warrior) Dev. N. fr. *alpa:- (to hero, to war) Den. V. fr. alp (hero, warrior, mighty, brave, impregnable); ‘warrior’. L.-w. in Mong. albağut (Kow. 84) where it was falsely connected w. alban ‘head tax’ and used for ‘subject, taxpayer’, and the like; reborrowed in NE Tob. alpağıt: NW Kar. alpawt R I 430-1; Tat. alpavit ‘householder, property owner’. Türkü vııı I N 7, II E 31 (uğuš), the word, which should, by the context, be alpağu:tı:, was mis-spelt alpağu: in I and corrected to yilpağu:tı: (with front y-) in II, but the yi- must be an error: Uyğ. vııı ff. Bud. ol Dantıpalı el(l)ig alku alpağutı birle ‘that king Dantipela, with all his fighting men’ U IV. 34, 63-4: Alp Sagun öge Alpağut occurs in a list of Proper Names in Pfahl. 23, 14: Xak. xı alpa:ğut al-muberizul-buhma ‘a brave warrior’; in verse quoted, alpa:ğutın üdürdi: ixtara abtelahu ‘chose his fighting men’ Kaš. I 144; alpağu tin (sic) abtelahu III 422, 10: xıv Rbğ. Xalxan atliğ šuce'atlığ alpağut ‘a brave warrior called Xalxan’ R I 433: Kom. xıv ‘soldier’ alpawt CCG; Gr.: Kip. xv muxtall ‘destitute, mentally disturbed’ al-pawut Tuh. (Tuhsi, Tohar) 33b. 29 (prob. the Turkish translation of muxtall and an Ar. word, perhaps muberiz has fallen out of the MS. between these two words).

F ala:wa:n (crocodile) Hap. leg.; general shape fixed by inclusion under the heading afe’ûl; no doubt a foreign l.-w., perhaps with prosthetic a-. Xak. xı ala:wa:n al-timselı ‘crocodile’ Kaš. I 140.

D alpırkan- (exert) Refl. Den. V. fr. alp (hero, warrior, mighty, brave, impregnable). Survives only (?) in NW Kaz. albırğan- ‘to occupy oneself with something out of boredom’ R I 435. Uyğ. vııı ff. Bud. (if a woman who is pregnant) tuğuru umadin alpirkansar tözi tuğurmaz erser ‘makes great efforts (?) because she cannot give birth, and still cannot bring forth her unborn child’ USp. 102a. 4-5.

F alu:č (fruit (kind)) a fruit, prob. ‘the fruit of the Crataegus azarolus, Neapolitan medlar’; l.-w. cognate to Pe. alii ‘plum’. Survives only (?) in SW Osm. Xak. xı alu:č barûd (sic, not al-bariid ‘cold’, as in printed text; Brockelmann may be right in suggesting that it is an error for barquq ‘apricot’) Kaš. I 122: Kip. xıv alču: (jjc ; ‘with back vowels’) tamar šacar fi biledi’l-turk šabifı bi'1-zu'rür ‘a tree fruit in the Turkish country like the medlar’ Id. 21: Osm. xvııı aluc (spelt), in RtltnT, surfir-i cabali, in Pe. hxihic ‘mountain medlar’ San. 5or. 27.

D D olıč irregular Dim. f. of oğul. N.o.a.b. Karluk xı olıč harf takatimin wa ta'attuf 'ale'l-banin ‘an affectionate (Hend.) exclamation to children’; one says olıčım butiayya ‘my \\ dear child’ Kaš. I 52; a.o. II 250, 4 (in a Xak. verse): xıv Muh. (in a list of titles, etc.) min wuludi’l-malik ‘a king’s son’ o:lı:č Mel. 50, 4; Rif. 143.
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D alčı: N.Ag. fr. 1 a:l (method, device, trick, deceit, guile). N.o.a.b. Xak. xı KB yana alčı bolsa kızıl tilkü teg ‘again if he is as crafty as a red fox’ 2312; bu alčı ajun ‘this deceitful world’ 5231 : . xıv Muh. (?) muhlel ‘crafty’ a:lčı: Rif. 157 (only).

D elči: (envoy) N.Ag. fr. 1 e:l (country, land, alderman). S.i.a.m.l.g. The modern meaning is ‘ambassador, representative of government in foreign countries’, and there is nothing in the early texts to suggest that it ever had any other meaning, although in some Uyğ. Civ. contracts it appears as a Proper Name. It seems clear that in the early period it was not a hereditary title, but, like bilge:, e:l öge:si:, čavuš, etc., an appointment normally held by a commoner and not a member of the royal family. Cf. yala:vač. See Doerfer II 656. Uyğ. vııı ff. Man. the word occurs in two lists of high dignitaries, teŋriken kunčuy [tajrxan tegitler elči bilgeler ‘devout consorts, tarxans, princes, ambassadors, and counsellors’ M III 36, 5 (ii); tarxan kunčuylar teŋriken tegitler [61 öjgesi 61čİ bilgeler M III 34, 6-7: Bud. elči bilgeler are mentioned in Kuan. 129-30 in a long list of kinds of people, starting with Buddhas, Pratyekabuddhas, etc., they come between ‘ordinary preachers’ (see egil (common, ordinary, lower class) (equal)) and before brahmans, but the list does not seem to be in any logical order: Civ. one of the parties to the contract in USp. 28 was called elčl and so were witnesses to do. 19 (, 9) and 34 (, 13); an fîlčl tiri is mentioned in do. 4, 7: O. Kır. ıx ff. atım el Toğan Tutuk ben, teŋri: elimke: elči:si: ertim, altı: baj[ bodunka: beg ertim ‘my name was El 'loğan Tutuk; I was the ambassador for my sacred realm and beg of the Altı: Ba:g (see 1 ba:ğ (bag, bundle, bale, bond, tie, belt, binder) (bag, pouch)) people’ Mat. 1, 2 (should be r, 1); filči: Čor Küč Bars Proper Name do. 14, 1: Xak. xı KB (a monarch requires helpers and) ukušlığ biliglig bögü 61čller ‘understanding, wise, sage ambassadors’ 427 (sic}, but in KB ‘ambassador’ is normally yala:vač): xııı (?) Tef. 61cl, 6İČÜ ‘ambassador, envoy’ 7e: xıv Muh. al-rasül ‘envoy, ambassador’ e:lči: Mel. 57, 12 (Rif. 156 savčı:): Čağ. xv ff. elči rasûl wa barid ‘ambassador, messenger’ San. \\ 112v. 14 (quotns.): Xwar. xııı (?) (Oğuz Xan send his commands to the four corners of the world, he wrote what he wished to make known and) 61čllerike berip yiberdi (or yibardŋ ‘gave it to his ambassadors and sent it off’ Oğ. 104-5: xıv elči ‘envoy’ (sent to collect tribute from subordinate rulers) Qutb 49; Nahc. 77, 12: Kom. xıv ‘envoy’ elči CCI; Gr.: Kip. xııı al-rasül e:lči: muštaqq mina'l--sa'y fî’l-šulh ‘a compound word from endeavour for peace’ Hou. 25, e: xıv (after 61) hence al-rasülu'lladi yatlubu'1-šıılh ‘the ambassador who asks for peace’ is called elči: Id. 20: xv barJdr iva't-sai ‘messenger, cour-rier’ 61č.i Tuh. (Tuhsi, Tohar) 8a. 1 ; rasûl t^;lči 16b. 4.\\\

D alčak (gentle, mild, humble) ‘gentle, mild, humble’ in a laudatory sense; survives in this meaning in NE Alt., Tel. R I 423: NC Kır.: NW Kaz. and SW Tkm., but in SW Osm. and Knm it has (recently?) acquired a pejorative meaning ‘low (in stature or characteŋ, base, vile’. Prima facie a N./A.S. fr. alča-, but this verb is very poorly attested, occurring only in Osm. Red. 184, in a pejorative sense; the Pass. f. alčal- is, however, better attested in recent Osm. dicts. In these circumstances it is possible that alča- is a back formation fr. alčak and that the latter is a Den. N. for an earlier ♦altčak der. fr. alt, but this depends on the question whether the latter, q.v., is an ancient word. See ašak. Xak. xı alčak al-halimu’l--zarif ‘gentle, mild; graceful, polite’ Kaš. I 100: alp yağı:da: alčak čoğı:da: ‘a man’s braveness is tested only in the presence of the enemy, and the mildness of a mild man is proved in a quarrel’ (hilmu’l-halim yttcarrabfi'l--cidel) 141,11 :/ffi (ofthe Prophet) tüzün erdi alčak kılınčı silig ‘he was good and humble and his conduct was pure’ 43; o.o. 703, 2231 (alčak amul ‘gentle and peaceable’), 2295: xııı (f) Tef. alčax gardanları ašak bolup ‘their humble necks (Pe. l.-w.) were bowed down’ 50: xıv Rbğ. alčak amul tüzün kılık ‘humble, peaceable, and well-behaved’ R I 649 (amul): Čağ. xv ff. alčak past wa dün wa nazil ‘humble, lowly’ San. 5or. 11: Kip. xv mutawadi' ‘gentle, meek’ alšak Tuh. (Tuhsi, Tohar) 33a. 1; (in a list of Advs. of position) ašak/alšak wapi ‘low’ do. 73b. 11; (in a similar list; ‘high’ yüksek, büyük) sefil ‘low’ alšak, which also means watt ‘humble’ Kav. 36, 8: Osm. xıv toxvi alčak (once xıv alšax) ‘humble, mild’ in several texts; alčak od ‘a gentle fire’ (xv); alčağrak ‘low-lying’ (ground) (xvi) TTS I 17; 11 26, 30; III 14; IV 16.

?F ala:ču: (alačuk) (tent, hut, tepee) ‘tent, hut’. Later forms usually have final -k; this inconsistency suggests that it is a l.-w. Survives w. phonetic changes and nearly always with -k, usually meaning ‘a hut made out of branches of trees’ in some NE languages (Tuv. alacı); NC Kır.; several NW languages including Kar. and SW Osm. (with eight or nine slightly different forms in xx Anat. SDD 87, 89, 91, 93, 94, 95, 522, 523) See Doerfer II 519. Uyğ. vııı ff. Bud. Haričandri tegin alaču tususinda (meaningless, Pamend to tušında) yorıyur erken ‘while he was walking about opposite (?) Prince Harichandra’s tent’ U III 6, 1-2 (iii): Xak. xı ala:ču: al-feza wa'l-fustat ‘a tent with two poles; a large tent made of coarse fabric’ Kaš. I 136 (between üle:tü: and aba:čı:): Čağ. xv ff. alačuk (‘with -č-’) the same as ağ öy, already mentioned, that is ‘a tent (xayma) which nomads (sahrenišinen) make from poles’ (čübhe)' San. 4gr. 1; a.o. 205r. 19 (1 ča:tır). Kom. xıv ‘hut’ alačuk CC7; Gr. Osm. xiv-xvıı alacuk/alačuk specifically ‘a nomad’s hut’ in several texts TTS I 16; 23; 111 13; IV 14.
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VUF alu:čı:n (plant (kind)) Hap. leg.; no doubt a l.-w., prob. fr. Chinese with prosthetic a-. Xak. xı alu:čı:n nabt lahu anöbîb yu kal ‘an edible plant with a knotted stem’ Kaš. I 138.

D?F ala:ču:lan- (achieve, get) Hap. leg.; Refl. Den. V. fr. ala:ču: (alačuk) (tent, hut, tepee). Xak. xı (in a grammatical section) er ala:ču:landı: ittaxada'I-raculu'l-faza ‘the man procured a tent with two poles’ Kaš. III 205, 16.

alt (bottom, below) as in the cases of 3 al and ast, there is grave doubt whether this is really an independent ancient word. If it was it meant ‘the bottom, or lower surface (of something)’. It has been suggested that altın (below, beneath, lower, under), astın (below, beneath, lower, under, upside down), which is synonymous with it, and üstün, which is often used in antithesis to it, all carry the suffix -dun/-dün/-tun/-tün, etc., which is clearly recognizable in words like ögdün and kedin, and that these are erases of *alttin, *asttın, *üsttüıı. This is probably correct, but it does involve assuming that alt and ast are in a class by themselves, and different from ič and 2 ta:š which are the bases of comparable forms ičtin and taštın but are also normal N./A.s, since they are used only in suffixed forms. If this is correct, then alčak, q.v., can also be regarded as a crasis of *altčak and derived from this word. The only medieval forms of this word, always in suffixed form, are in Tef. Kom. and Kip. In modern languages there is some confusion between alt and 3 al, but suffixed forms of alt meaning ‘below’ certainly occur in some NE, NW, and SW languages, and similar forms of ast with the same meaning in SE, NC, SC, and some NW languages. (Xak.) xııı ff. Tef. altma, altında, altındın ‘beneath, from beneath’ are noted after nouns under altın 49: Kom. xıv altında ‘subordinate to him’ CCG;Gr. 3e: Kip. xııı (in the grammatical part) ‘as for Ar. word taht “below, under”, its root (ašhıhe) in Turkish is altı (‘with back -ı-’), if you wish to say tahtak you sav altında:, tahtakum altıgızda: (and other examples) Hou. 53, 8 ff.: xıv (under ‘adverbs of position’) taht altında: Bul. 14, 4: xv (ditto) taht altı: Kav. 35, 6; taht alt Tuh. 8b. 10; 73b. 9 (followed by two examples with Suffs.).

D olut (mature, stout) (old) Hap. leg.; Dev. N./A. fr. 1 ol- (ol-/bol- to be ready) Xak. xı olut er ‘a mature, stout (al-hahlu'1-terr) man’ Kaš. I 52.

D ölüt (ölöt) (killing, murder, inanimate) Dev. N. in -üt (here Caus.) fr. öl- (die, killed); ‘killing, murder’. In the medieval period became ölet, usually meaning ‘epidemic; sudden death’. This s.i.m.m.l.g., but ölüt, w. same meaning, survives in NE Alt., Tel. R I \\\ 1250. L.-w. in Pe., see Doerfer II 618. Uyğ. vııı ff. Bud. ölüt ölürmek İcarmapadığ ‘the sin (Sanskrit l.-w.) of murder’ IJ III 4, 13-14; yinin ölüt ölürdimiz erser ‘if we have murdered a (living) body’ TT IV 8, 68; o.o. U III 4, 6-12 (evrii-): Xak. xı ölüt al-qitel ‘killing, murder’ Kaš. I 52: xıv Muh. (l) al-ciıned ‘inanimate’ (opposite to al-hayıcen ‘animate’ tınlığ) ö:le:t Rif. 138 (only): Čağ. xv ff. ölet ‘pestilence, epidemic’ (margt) San. 85V. 20: Kip. w faint ‘annihilation’ ölet Tuh. (Tuhsi, Tohar) 27b. 9: Osm. xıv ff. ölet ‘epidemic death’; in several texts TTS I 563; II 748; IV 623.

D ölet (pestilence, epidemic, annihilation) form of ölüt (ölöt) (killing, murder, inanimate).

altı: (six) ‘six’; c.i.a.p.a.I.; common in Türkü viü: Uyğ. vııı, vııı ff. Bud.: xıv Chin.-Uyğ. Dict. Ligeti 128: O. Kır. ıx ff.: Xak. xı and KB: xııı (?) Tef.: xıv Muh.: Čağ. xv ff.: Xwar. Qutb\ A1N\ Nahc.: Kom. xiv: Kip. xııı -xv: Osm. xıv ff.

D alta:ğ (deceit, guile, dirty trick, device, method of doing something) N.Ac. fr. alta:-; syn. w., and in Uyğ. apparently used only in Hend. w., 1 a:l (method, device, trick, deceit, guile); originally rather neutrally 'device, method of doing something’; later only pejoratively ‘deceit, guile, dirty trick’. S.i.a.m.l.g., but rare in SE and in SW Osm. only in xx Anat., SDD 94; Tkm. a:ldav. Uyğ. vııı ff. Man. TT III 68, 122 (1 a:l): Bud. Suv. 363, 20-1, etc. (1 a:l): Čağ. xv ff. aldağ aldamah Vel. 26 (quotn. hilası čok ah wa aldağı köp); aldağ farib ‘deceit’, syn. w. 1 a:l San. 5or. 13 (Vel.’s quotn. under 1 a:l): Xwar. xıv aldağ ‘trick, deceit’ Qutb 7.

VUD olduk (smooth, unshod) Pass. N./A.S. fr. oldi:- (barefoot, unshod) Xak. xı olduk at ‘a horse (etc.) which is unshod’ (al-Ijeft) Kaš. I 101: xııı (?) Tef. Müse elig uzatdı yılan teg oldukını tutdi ‘Moses stretched out his hand and grasped his (staff) as smooth as a snake’ 236.

D altmıš (sixty) ‘sixty’; der. f. altı: (six) with the unusual suffix -mıš. S.i.a.m.l.g. including Čuv. otnıiU/utmel Ash. III 333, but excluding the NR languages which have altan and other erases of altı: o:n, and Yakut alta uon Pek. 81. Türkü vııı ff. Yen. tokuz altmıš er ‘fifty-nine men’ (??) Afal. 48, 3; a.o. 26, 10: Uyğ. vııı ff. Civ. altmıš ‘sixty’ TT VIII L. 6, 7; USp. 6, 6; 57, 5; 74, 11; Yaztligird el(l)ig sanı üč yüz takı sekiz altmıš ‘the year 358 in the era of Yazdigird’ TT VII 9, 11-13: O. Kır. ıx ff. altmıš yašımda: ‘in my sixtieth year’ Mal. 1, 1 (should be, 1, 2); altmıš at bintim ‘I rode sixty horses’ (in the course of my life) do. 41,9: Xak. xı KB (I have reached the age of fifty and) okır emdi altmıš maga kel teyü ‘sixty is now summoning me, saying “come!” ’ 366; a.o.o. esp. in chapter headings: xııı (?) Tef. altmıš 50: xıv Muh. sittün ‘sixty’ altmıš Mel. 81, 14; Rif. 187: Čağ. xv ff. altmıš fawc-t lašhar ki ba-'umven farh bešand ‘a detachment of troops which they place at the head (of the army)’; also the number ‘sixty’ San. 5or. 3: Kip. xııı sittîn alpmıš Hou. 22, 13: xıv sittün altımıš (sic) Bui. 12, 13: xv ditto Kav. 39, 6; 65, 9: atmıš (sic) Tuh. (Tuhsi, Tohar) 60b. 10.
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D altın (below, beneath, lower, under) Adj. and Adv. of place and metaph. of time, prob. a crasis of *alttın der. fr. alt, q.v.; 'below, beneath, lower’. N.o.a.b. except for the dubious entry in Shaw 13 altın ‘lower’, not noted in any other SE Türki authority. Not found in Türkü where asra:, q.v., is used instead. Uyğ. vııı in a damaged passage (‘I crossed the Ertiš river opposite Arkar Bašı:) er kamıš altın . nta: s . . p, perhaps to be restored as yanta: sallap ‘putting the men on rafts below the reeds’ Šu. S 1: vııı ff. Chr. iki yašda altın oğlan ‘boys below the age of two’ U I 10, 1-2: (Arjuna took the girl in his arms and) sögüt altın eltü bardı ‘carried her to beneath the tree’ U II 25, 18; bu yer altın vajırlığ yerde ‘in the country of the vajra beneath this earth’ TT V 6, 41; üstün teŋri yeri altın tamu yerl ‘heaven above and hell below’ do. 6, 27-8; o.o. of üstün... altın in antithesis Suv. 133, 16 and 20--1; 584, 4-5; TT VII 40, 11-12; Pfahl. 8, 7-8: Civ. üstün čečegllk... altm čečeglik ‘the upper flower-garden... the lower flower-garden’ USp. 15, 5-6; a.o. TT VII 37, 6 and 8 (USp. 42, 5 and 7): xıv Chin.-Uyğ. Dict. hsia ‘below’ (Giles 4,230) altın Ligeti 128: Xak. xı altın harf wa ma'tıehu taht ‘an Adverb meaning “below” ' Kaš. I 109; a.o. / 108 (astm): KB bularda eg altın bu yalčık yonr ‘the lowest of these (planets) is the moon’ 137; oğul mende altın maga ne teg-e‘my son is inferior (or subordinate?) to me; what is equal to me?’ 18e: xııı (?) Tef. yüz karıdın altın ‘deeper than 100 cubits’; farmenı altın ‘under (Solomon’s) commands’ 49 (and see alt): xıv Muh. (among ‘Adverbs of position’) al-asfal ‘lower’ (opposite to al-a'le ‘higher’ üstün) altın Mel. 14, 10; Rif. go: Kom. xıv ‘sword belt’ altm kur CCG; Gr.: Kip. xııı taht ‘below’ (opposite to 'ale ‘upon’ üsten/ü:züre:) altın Hou. 26, 20: Osm. xiv, xv altm ‘lower’ in two or three texts TTS 123; III 18; IV 19.

altu:n (gold) (gold) ‘gold’. A very early l.-w. in Mong. as altan (Haenisch 6, Kow. 85). S.i.a.m.l.g., usually as altın (below, beneath, lower, under). Exceptionally in Yakut altan means ‘copper’ Pek. 82. (See Doerfer II 529. Türkü vııı altu:n kümüš ‘gold and silver’ I S 5, II N 3; / N 12; I SW; II S 11; sarığ altu:n ürüŋ kümüš ‘yellow gold and white silver’ T 48; altu:n yıš ‘the Altay mountain forest’ occurs several times in I, II, and T.; also a component in Proper Names: vııı ff. altu:n örgi:n üze: ‘on a golden throne’ IrkB 1; o.o. do. 3, 5 (adğırlık), etc.; yüz altu:n ‘100 gold coins’ Toyok IVr. 3-4 (.ETY II 180); Altu:n Tay Sagu:n P.N. Tun. IV 5-6 (do. II 96): Uyğ. vııı ff. Man.-A altun Aruğu (sic) uluš ‘the golden country of Arğu’ M126, 29; altun Arğu (sic) [ ?Talas] uluš do. 27, 5: Chr. altun ‘gold’ (and frankincense and myrrh) U 1 6, 14: Bud. Sanskrit suvarnavarno ‘gold coloured’ altun öglüg TT VIII Ö.C41 sarığ altun yip ‘yellow gold thread’ PP 43, 2; beš yüz altun yartmak (for yarmak) ‘500 gold coins’ U III 68, 12; and many o.o.: Civ. TT 1 70 (adirtla:-) \\ xıv Chitı.^Uyğ. Dict. chin ‘gold’ (Giles 2,032) altun R / 411; Ligeti 129: O. Kır. ıx ff. altu:n occurs several times; altu:n kümüšfg Mal. 11,9; altum ke:š ‘golden quiver’ do. 25, 3: Xak. xı altu:n al-dahab ‘gold’ Kaš. I 120; and 16 o.o.: KB (wisdom is) altun taš ‘the gold ore’ (in the brown earth) 213; o.o. 188, 946, etc.: xııı (?) Tef. altun kümüš; altun ‘a gold coin’ 50: xıv Muh. al-dahab altu:n Mel. 18, 15; 75, 6; Rif. 98, 178: Čağ. xv ff. altun file ‘gold’, in Ar. dahab, in Pe. zar San. 5or. 4 (quotn. and three phr.): Xwar. xııı (?) altun kümüš Oğ. 181 a.o.o.: xıv altun ‘gold’ Qutb 8: Kom. xıv ‘gold’ altun CCI, CCG; Gr. : Kip. xııı al-dahab altum Hou. 31, 12; dinar ‘gold coin’ altum do. 55, 11: xıv al-dahab alČun Bul. 4, 8: xv dinar alfun Kav. 56, 21; dahab altm Tuh. (Tuhsi, Tohar) 16a. 13.

D uldaŋ (? uldug) (sole (shoe)) Den. N. fr. u:l (foundation, basis); ‘the sole’ (of a boot, etc.); the earliest form was perhaps ulduŋ (see ulduŋluğ). S.i.a.m.l.g. as ultaŋ with minor phonetic variations, in SW Tkm. and xx Anat. (SDD 1088) oltag and in NE Koib., Kač., Sag., (R 11699, 1700.) Khak. and Tuv. as ulduŋ/ultuŋ. Uyğ. vııı ff. Civ. the word appears as ulyak in TT VII 42, 1 a very late text prob. transcribed from an Arabic original, in which it was misread; (a manly man is equal to a jewel) erdemsiz kiši etük ičindeki ultaŋ (written ulyak) birle tüz ol ‘a man without manly qualities is equal to the sole in a boot’: Xak. xı uldaŋ asfalu'l-xuff'iht sole of a boot’ Kaš. I 116 (prov.): Čağ. xv ff. ultaŋ gön ‘leather’ which is fastened to the sole of a boot or slipper Vel. 114 (quotn.); ultaŋ (spelt) pilsti ‘a piece of leather which they sew onto the sole of a boot or shoe’ (quotns.); it is also the word which the vulgar (’awdtn) corrupt to uldaŋ and use as a term of abuse (dušnem); just as they corrupt tabaŋ to dabaŋ and use that as a term of abuse San. 85V. 24 (see taban).

D altınč (sixth) Ordinal f. of altı:; ‘sixth’; the only form recorded in the early period; the longer form altınčı: first appears in the Vienna MS. of KB, and s.i.a.m.l.g. w. minor phonetic changes. Uyğ. vııı ff. Bud. altınč TT V 24, 62; TT VII40, 105, etc.: Civ. altınč common in TT VII and USp.: xıv Chin.-Uyğ. Dict. altmč R I 409; Ligeti 128: Xak. xı ff. KB altınč and altınčı both occur in the list of chapters on pp. 8-10 of the Vienna MS.

D oldruğ (seat) abbreviated Conc. N. fr. oldur (olur- (? olor-) (sit, seat)); one of several words for ‘seat’ derived fr. this verb and apparently pec. to KB. Xak. xı KB (you have prepared this ball) oldurğuka ne oldruğ yeri bu ‘to sit on; what kind of a seat is this?’ 647; o.o. 787, 2547, 2588.

?D ildrük (plant rue, Peganum harmala) (rue) prob. Pass. Dev. N. fr. ildür- (iltür-); ‘the plant rue, Peganum harmala'. il-rük is fully vocalized, but İldrük in III 412 in a section containing dissyllables with first syllables ending in two consonants is completely unvocalized and in III 21, 22 the only vowel points are a tašdid and damma over the del, which is presumably an error for a cazm over the del and a damma over the re'. N.o.a.b.; SW xx Anat. iiezik ‘rue’ is more likely to be a corruption of yü:ze:rHk, q.v., than of this word. The situation is further complicated by the fact that in III 12 it is İldrük and not ilrük that is described as being in the language of Uy and Barsğan. Xak. xı ildrük al-harmal ‘rue’ Kaš. III 412; a.o. III 12, 22 (yıdığ) — Uč xı ilrük al-harmal I 105.
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Ü oldrum (crippled, incapable of standing up) abbreviated N.S.A. fr. oldur (olur- (? olor-) (sit, seat)); lit. ‘a single act of sitting’; but actually ‘crippled, incapable of standing up’. N.o.a.b. Xak. xı oldrum (vocalized oldtirum in the ]\1S., but in a section containing dissyllables with the first syllable ending in two consonants) al-muqad mina’l-nes ‘a crippled person’ Kaš. III 412: xıv Rbğ. (he saw that some were blind, some lame, some in pain) kimnl olturum ‘some crippled’ R I 1091; Muh. (after ‘lame’ axsak) al-muq'ad olturum Mel. 48, 5; Rif. 142.

elet- (? elt) (carry, bring, conveyed, lead, deprive, send) (elite, lead) the basic meaning seems to be, physically ‘to carry’, but with several extended meanings like ‘to bring (something Acc.), to carry away (something Acc.)’. It is not clear whether the word was originally monosyllabic or dissyllabic, and, if the latter, whether the second vowel was -e- or -ı-, but- on balance it was prob. originally elt-, S.i.a.m.l.g. with phonetic variations. Türkü vııı yarıklığ kantan kelip yana: eltdi: süŋüglig kantan kelip süre: eltdi: ‘Whence came the man in armor, routed you and carried you off? Whence came the lancer, drove you and carried you off?’ IE 23; II E 19; bu süg elt tedi: ‘he said, “take this army” ' T 32: vııı ff. edgü: söz sav elti: keli:r ‘he comes bringing good tidings’ IrkB 7, 11: Man. (gap) ölürgeli elitser ‘if they bring (sheep) to slaughter them’ M III 33, 1 (ii); a.o. do. 6, 2-3 (iii) (utli:): Yen. on ay eltdi: ögüm oğlan tuğdım ‘I was born a child, whom my mother had carried (in her womb) for ten months’ Mal. 29, 5; same phr. muddled 28, 7: Uyğ. vııı ff. Man. edgü nirvanka yakın elttiŋiz ‘you have brought us near to the good nirvana’ TT III 52: Chr. (why does our horse stand still unable to carry it?) eltgeli umağay biz ‘we shall be unable to carry it away’ U I 8, 7: Bud. Sanskrit nešyati ‘he will lead’ eltkey (so spelt) TT VIII D.10; uhyate ‘is carried, conveyed’ eltür (sic) do. F.9; men sizlernl küčep elitmezmen ‘I am not taking you (with me) by force’ PP 32, 5-6; men yerčilep elitgeymen ‘I will act as guide and take you (with me)’ do. 60, 2; a.o.o., sometimes spelt elt- U II 25, 18 (altın); U III 16, 20; BP 5², 3, etc.; TT V 10, 85-6; 20, 3; Suv. 138, 10: Civ. (the Indian monk — gap — ) eltü tavğačka kelip ‘came to China (Tabgach Türkic) bringing...’ TT VII 14, 2: Xak. xı ol ka:ğu:n evke: eletti: dahaba bi’l-battix ile baytihi ‘he carried the melon off to his house’ Kaš. I 214 (eletür, \\ eletme:k); ol kečišni: su:v eletti: ‘the water carried away (adhaba bi-) that ford’ I 369, 24; eltip ‘carrying away’ II 263, 21: KB eletü maŋa ačtı dünye sözin ‘the world brought and explained its words to nic’ 82; bušılık yavuz erke eltür bilig ‘a bad temper deprives the wicked man of knowledge’ 335 o.o. of elet- 3885, 3976, etc.; of elt- 2267, 2492, etc.: xııı (?) Tef. elt-/elt- ‘to bring’, etc. 75: Čağ. xv ff. elt- (-ti, etc.) ilet- Vel. 76 (quotns.); elt- hurdan ‘to carry’, etc. San. 111 r. 20 (quotns ): Xwar. xııı elt- ‘to carry off ’'Ali 7, etc.: xıv elt- ‘to bring’ Qutb 50; elet- do. 58, MN 128; Nahc. 37, 5; 238, 6; 249, 9: Kip. xııı ıcadde mina’ l-taivdiya li’l-šay’ ile’l--makeni’l-musayyar ilayhi ‘to send, in the sense of sending something to the place to which it should be sent’ elt-, eltü: ber- (unvocalized) Hou. 44, 9: xıv nadde elet- Bul. 88v.: xv ditto elt- Tuh. (Tuhsi, Tohar) 38b. 5: Osm. xıv ılet- (sometimes in verse ilt-) ‘to carry, to bring, to carry away’; c.i.a.p. TTS I 373; II 525 ; III 364; IV 417.

D ulat- (repair, join, rejoin, twist together, union, tie) Caus. f. of ula:- (repair, join, rejoin, twist together, union, tie); ‘to order (someone Dat.) to join (something Acc., to something Dat.)’. S.i.s.m.l. Xak. xı ol yip u:latti: (sic) awsalahu iyehu'l-habl ‘he ordered him to tie the cord’ Kaš. I 213 (u:latur, ulatma:k; u-, not u:-, is correct, the section contains verbs with two short vowels).

D 1 ulit- (howl, scream) Caus. f. of 1 ulı:- (howl) (ululate, lullaby, lul, lament, lowe, scream) ‘to make (an animal or a person) howl, scream’, and the like. Survives only (P) in NE Khak., NC Kır., Kzx. Xak. xı ol anı: urup u:lıttı: darabahu hatte a’ıcehu 'utve'a’l-di'b ‘he beat him until he made him howl like a wolf’ Kaš. I 213 (u:litur, ulitma:k; the u:- is an error, see ulat- (repair, join, rejoin, twist together, union, tie)); bu: er ol ıtın ulıtğa:n ‘this man constantly makes his dog bark’ (yunbih kalbahu) I 156, 9: KB (the bad-tempered man) ulitur kišig sögse ačsa tilig 'makes people scream when he opens his mouth and curses’ 342; o.o. 1463, 5521, 5738, 6264, 6369 (all of persons).

VUD 2 ulit- (twist, скрутить) Hap. leg.; Caus. f. of 2 *ulı:- (twist, writhe). Apart from a possible survival of that V. in SE (see ula:- (repair, join, rejoin, twist together, union, tie)) this V. and ulın- (twisted, writhe), q.v., which is commoner, are the only representatives of this group of V.s. Xak. xı ol amŋ boynin u:litti: (sic) alıca 'nnuqahu ‘he twisted his neck’; also used of twisting anything else Kaš. I 213 (u:litur, ulitma:k; the u:- is an error, see ulat- (repair, join, rejoin, twist together, union, tie)).

D ület- (divide) Caus. f. of üle:- (divide); ‘to have (something Acc.) divided and distributed (to people Dat.)’. Survives only (?) in NE Khak., Tuv. Xak. xı ol čığa:yka: yarma:k ülettı: amara bi--tawzVVl-darehim iva tafriqiha 'ale'l-fuqare’ ‘he gave orders for the money to be divided and distributed to the poor’ Kaš. I 214 (ületür, ületme:k).

D ölit- (moisten, wet) Caus. f. of öli:- (moist, damp); ’to moisten, or wet (something Acc.)’. Apparently survives only in NE Tuv. öt- and SW xx Anat. ülüt- SDD 1431. Other similar forms like NE Khak. \\ öllet- are Cans, f.s of ölle:- (see ÖU:-). Xak. xı ol to:n ölitti: 'he wetted (balla) the garment’ (etc.) Kaš. I 214 (ölitür, öHtme:k); a.o. II 324, 11 : xıv Muh. balla ölüt- Mel. 24, 4; Rif. 105 (mis-spelt <?:/-): Čağ. xv ff. ölüt- (spelt) tar kardan ‘to. wet, moisten’ San. 84r. 12 (quotn.): Kip. xııı balla ölit- Hou. 38, 10: Osm. xıv and xv ölüt- ‘to wet’ in several texts TTS I 563; II 749\ IV 624.
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E ölüt- (kill) ‘to kill’. This word has been erroneously read in 'Kürkü vııı T 3. The photographs, which are clear, show that the actual word in the inscription is ötmıš, but there is a small crack in the stone between ö and t which has been taken for an I. The text reads (you abandoned your xagan and surrendered (to the Chinese). Because you surrendered) teŋri: ötmiš erinč ‘Heaven, no doubt, abandoned you’.

D alta:- (deceive, trick, cheat, soothe (child), console) Den. V. fr. 1 a:l (method, device, trick, deceit, guile); although 1 a:l and alta:g, q.v., were originally neutral in meaning and only later became pejorative, alta:- always meant ‘to deceive, trick, cheat (someone)’, with a few extended meanings like ‘to soothe (a child), to console’ in some modern languages. S.i.a.m.l.g. See Doerfer II 533. Uyğ. vııı ff. Civ. allığ čevišlig kišiler altayu turur ‘resourceful (Hend.) men are constantly deceiving you’ TT I 26; yağı yavlak altayur ‘enemies and wicked people deceive you’ do. 39: xıv Chin.-Uyğ. Dict. ‘to deceive’ alda- R I 412 (only): Xak. xı ol yağımı: alda:di: xada'a'l-'aduww bi-kayd wa makr ‘he deceived the enemy by stratagems and tricks’ Kaš. I 273 (alda:r, alda:ma:k); aldap yana: kačtımız ‘we escaped them again by tricks and deception’ I 472, 13: xııı (?) Tef. alda- ‘to deceive, trick’ 48: Čağ. xv ff. alda- (spelt) farib dadan ditto San. 48r. 15 (quotn.): Xwar. xıv ditto Qutb 7; Nahc. 402, 7: Kom. xıv ditto CCI, CCG; Gr.: Kip. xııı ğarra mina'l-ğurûr bi'l-hila to deceive by tricks’ alda:- Hon. 42, 17: xıv alda- (‘with back vowels’) xada’a Id. 21: xv ditto Tuh. (Tuhsi, Tohar) 14b. 7; ğašša ‘to cheat’ in the meaning of al-xadi a yalda- (sic) do. 27a. 10: Osm. xıv ff. alda-'to deceive, trick’ is common until xvıı and occurs sporadically later TTS I 18; II 26; III 14; IV 16 (now replaced by aldat-).

VU oldi:- (barefoot, unshod) ‘to go barefoot, unshod’; pec. to Kaš., but cf. olduk (smooth, unshod). Xak. xı at oldi:di: hafiya'l-faras ‘the horse was unshod’ Kaš. I 273 (oldur, oldı:ma:k); izlik bolsa: er oldi:ma:s ‘if a man has shoes, he does not go barefoot’ (le yahfe riduhu) 1 104, 24.

D eltin- (carry, bring, conveyed) Refl. f. of elet- (carry, bring, conveyed). Survives only (?) in NW Kar. eltin- ‘to be carried, brought, sent’ R I 826; Kow. 183. Uyğ. vııı ff. Bud. Sanskrit antimadehadheri ‘ (a sage) who is wearing his last (human) body’ eg kenki etözög eltinde:či TT VIII A.48; uluğ arvıšlar el(l)igin tutsarlar eltlnserler 'if they grasp and carry (with them) the great king of spells’ U II 73, 5 (iŋ. //

D altur- (take, capture, accept) Caus. f. of al- (take, capture, accept); properly ‘to order (someone Dat.) to take (something Acc.)', but in some modern languages ‘to allow (something Acc.) to be taken from oneself’. S.i.a.m.l.g. Cf. altuz-. Xak. xı men andan yarma:k alturdum ‘I ordered that the money should be taken (bi-axd) from him’ Kaš. I 223 (altururmen, alturma:k): Čağ. xv ff. al-dur- Caus. f. girenidan wa giriftar kardan ‘to order to take, to have (someone) made a prisoner’ San. 4er. 22 (quotns.): Xwar. xııı aldur- ‘to order to take’ 'AH 35: xıv ditto Qutb 7; 'to have taken from one’ Nahc. 325, 4: Osm. xıv ff. aldir-/aldur- in several texts TTS I 19; II 28.

D ıldur-, iltur- Preliminary’ note. The same inconsistencies of vocalization occur in these two verbs as occur inil- (? i:l-) (catch, hang, cling, зацепиться) and ıl- (descend), but there is no clear evidence of the vocalization of the first in KB and the Čağ. form of the second looks like a Sec. f. of altur- (take, capture, accept). The Infin. of the first is apparently spelt -ma:k, later corrected to -me:k in the MS. of Kaš.

VUD ıldur- (descend) Caus. f. of ıl- (descend); ‘to order (someone Acc.) to descend (from somewhere Abl.); to bring (something Acc.) down’. Survives as ildir- in NC Kır., Kzx. Xak. xı ol ani: ta:ğdm ıldurdı: ‘he ordered him to descend (anzalahu) from the mountain’; also spelt with -n-, endürdi: Kaš. I 224 (ıldurur, ildur-ma:k; see above): KB uluğ tağ bašın yerke ildrür egip ‘the great mountain lowers its head to the ground bowing’ 2647; in 1003 the Vienna MS. has ildrür for endrür.

D iltür- (catch, hang, cling, зацепиться) Caus. f. of il- (? i:l-) (catch, hang, cling, зацепиться); ‘to order (someone Dat.) to hang up (something Acc.)’, with extended meanings like ‘to fasten, hook, button’ in some modem languages. S.i.a.m.l.g. except SE (?). Xak. xı ol maga: keyik iltürdi: amarani bi-ta'Itqi’I-faydfVl-hibdla ‘he ordered me to hang the game up in a noose’; also used for hanging anything up Kaš. I 224 (iltürür, iltürme:k). Čağ. xv ff. ıldur- Caus. f. band kardan wa girenidan ‘to tie up, to order to take’ San. nor. 7.

D 1 oltur- (cook, prepared, ready) Caus. f. of 1 ol- (ol-/bol- to be ready); ‘to cause to ripen or mature; to cook thoroughly’. Survives only in SW Osm. Xak. xı ol ešič ičre: et olturdı: harra’a’l-lahm fi'l-qidr ‘he boiled the meat to rags in the cooking pot’; also used for wearing out (abla'a) clothing, etc. Kaš. I 223 (olturur, olturma:k): (Osm. xıv and xv the early occurrences of oltur- in TTS I 541 are Caus. f.s of 2 ol- (bol-)).

D öldür-/öltür- (kill) Caus. f. of öl- (die, killed), later than ölür-, q.v.; ‘to kill’. S.i.a.m.l.p. Xak. xı ol oğrunı: öldürdi: qatala'l-sariq wa ametahu ‘he killed (Hend.) the thief’ Kaš. I 224 (öldürür, öldürme:k); a.o. I 522, 7: KB 2292 (ögünč): xııı (?) Tef. öldür-/öltür- ‘to kilİ’ 244-5: xıv Rbğ. 3er. 8 (uğra:-); Muh, qatala öldür- A/p/. 13, 17; 30, 6; Rif. 89, 114; al-muniayyit (an attribute of God) ö:ldürge:n 44, 10; 137: Čağ. xv ff. öltür- (-di; imela ile i.e. with front vowels?) oldür- Vel. 117; öltür- huštan ‘to kill’ San. 82V. 15 (quotns.): Xwar. xııı öldür-/öltür- ‘to kill’ 'Alt 7, 24: xııı (?) öldür- Oğ. 40 a.o.o.: xıv öltür-Qutb 123, MN 171, etc.: Kom. xıv ‘to kill’ öldür-/öltür- CCG; Gr.: Kip. xııı qatala öldür- Hou. 33, 18: xıv öltür- ameta Id. 20; qatala öldür- Bul. 75r.: xv ditto öltür- Kav. 75, 14; Tuh. (Tuhsi, Tohar) 30a. 6; mumayyit öltürğen do. 32r. 2.
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D eltiš- (carry, bring, conveyed) Co-op. f. of elet- (carry, bring, conveyed). Survives only (?) in NW Kaz. iiteš-, Uyğ. vııı ff. Civ. kılı[kı ter]giš kiši birle eltišgüči ‘his character is difficult (?) and brings him into conflict (?) with others’ TT VII 17, 6-7; yat kišiler saga yakın eltišmiš kišiler köŋüli terig (ambiguous, probably) ‘the minds of people who bring strangers near to you are deep’ do. 30, 10-11.

D altuz- (take, capture, accept) Caus. f. of al- (take, capture, accept); n.o.a.b. Cf. altur- (take, capture, accept). Türkü vııı fgap] tutuzti: eki:si:n özi: altuzdı: ‘he ordered ... to grasp, and himself ordered that both of them should be taken’ IE 38 (here perhaps an Emphatic rather than a Caus. V.): Oğuz xı the Oğuz sometimes use -z- instead of -r-; hence they say ol tava:r alduzdi: ‘his property was stolen and carried oR' (huriba... wa suliba; lit. ‘he let his property betaken’); its origin (asluhtŋ is aldı: ‘he took’ Kaš. II 87, 17 ff.; n.m.e.: Kip. xıv altağu: ataksa: altindakm altuzur ‘if a group of six people disagree, that which is beneath them is taken from them’ (yu’axxad minhtim; ‘lit. ‘they let... be taken’) Id. 22.

D ula:tı: (and, et cetera) prob. Ger. in -ı: fr. ulat- (repair, join, rejoin, twist together, union, tie); used in two ways: (1) after one or more N.s or P.N.s, sometimes linked by -h:... -h: or, less often, in the Loc., meaning ‘et cetera’ (see v. G. ATG, para. 287); (2) occasionally, prob. only in translations fr. other languages, as a Conjunction meaning ‘and’ (see do., para 415). N.o.a.b. Türkü vııı ff. (we, persons of distinction, thirty in all have arrived) atı: öz A:pa: Toto:k ula:ti: ‘one named Öz A:pa: Totok and the rest’ Tun. IV 6-g (ETYIIg6): Uyğ. vııı ff. Man. üzte buzta ulatı üküš telim nızvanılar ‘the many (Hend.) passions of anger (Hend.), etc.’ TT III 33; a.o. M III 36, 3 (ı): Hud. koy lağzın ulatı tmlıglarığ ‘living creatures, sheep, pigs, etc.’ PP 3, 2; ögli kaglı ulatı ‘mother and father, etc.’ Suv. 554, 13; yüz mig tümen ulatı ‘a hundred, thousand, ten thousand, etc. times’ TT V 8, 67; many o.o. — yaruttuguz... ulatı... sizige idi bilmeyük kalmadı ‘you have illuminated (the Maheyena and Hfnavnna) and (various scriptures) have not remained unknown to you’ Hüen-ts. 1772-7; a.o. do. ig77^: Civ. lodur ulatı ‘Symptoms racemosa (Sanskrit lodhra), etc.’ H II 26, 101.

VU?D üle:tü: (handkerchief, лоскут) ‘silk handkerchief’; perhaps Dev. N. fr. ület- in the sense of a section of a large piece of silk fabric divided into equal parts. Survives only (?) in SW xx Anat. alatu a word for ‘silk handkerchief’ used by Turkmen, SDD 192. Uyğ. vııı ff. Civ. ületü (front vowels) occurs twice in Fain. Arch.; bir ületü (purchased with one other article for 4 bakırs) I. 55; üč ületü (purchased with two other articles for 6 bahirs) I. 144: Xak. xı tile:tü: ‘a piece of silk (qit'a Itariŋ which a man keeps in his pocket to wipe his nose with’ Kaš. I 136.

PU ?F elteber (viceroy) a title for a tribal ruler subordinate to a superior ruler. N.o.a.b. in Turkish texts, but very common in Chinese historical texts transcribed chieh (or ssu) li fa (Giles 1,472 or 10,281 6,885 3,3/6). In spite of the dissimilarity of their modern pronunciations, there is no reasonable doubt that Müller was right in making this identification in U II 94. Prob. a l.-w., if not a compound of 1 e:l (country, land) and the Aor. in -r of a verb which might have been *teb- (??) or *tev- (impale) (but not the familiar tev- ‘to pierce’) (tep- (? d-) (kick, stamp, clap)). See Doerfer II 655. Türkü vııı (Kül Tegin captured) Az elteberig ‘the elteber of the Az (Ases, Azeri)’ IN 3; Uyğur elteber II E 37; [Karluk elt]eber II E 40 (restored from the context); bunča: bedizči:n Toyğun elteber kelü:rti: ‘Toyğun, the elteber, brought all these decorators’ I NE; a.o. Ix. 21: Uyğ. vııı ben b[...el]teber Šu. edge.

PUDC elteberlig (viceroyalty) Hap. leg.; P.N./A. fr. elteber (viceroy). Türkü vııı eki: elteberlig bodun (gap) ‘two tribes ruled by eltebers’ II E 38.

D ölütči: (killer) N.Ag. fr. ölüt- (kill); ‘one who deliberately takes life, murderer, executioner’. N.o.a.b. Uyğ. vııı ff. Chr. U19, 17 (bukağu-luğčı): Bud. (that beg, having become beg of the town) erte ked ölütči boldi ‘soon became very prone to taking life’ Suv. 4, 9-10; (whoever for a long time) ölütči bolsar ‘is a taker of life’ V III 4, 11; TT VI 89 (kı:nčı_:)_: Xak. xı (after ölüt) hence al-qatil ‘a killer’ is called ölütči: Kaš. I 52: KB 1737 (basımčı:).

D altınkı: (below) N./A.S. fr. altın (below, beneath, lower, under); ‘situated below’. Both this and the later form altındaki, first noted in Kip., see altuz-, s.i.s.m.l. Uyğ. vııı ff. Man. üstünki altınkı teŋriler ‘the gods situated above and beneath (the earth)’ TT III 169: Cİv. altınkı TT VIII L.23, 43; üstünki altınkı taplndi ‘those above and beneath were pleased’ TT I T28: (Xak.) xııı (?) Tef. altınğı/altınkı ditto 50.

D altunluğ (golden) P.N./A. fr. altu:n (gold) (gold) ‘possessing gold; golden; ornamented with gold’. S.i.a.m.l.g. Türkü vııı ff. Man. altunluğ örgin iize ‘on a golden throne’ TT II 8, 68: Uyğ. vııı ff. Man. altunluğ yinčülüg kap yerte ‘in the land of gold and pearls’ TT II 15, 8-10: Bud. altunluğ xua čečeğ sačıp ‘scattering golden-coloured flowers’ USp. 101, \135\ jo; a.o. do. 43, 10: (xiv Chin.-Uyğ. Dict. altunluk ‘gold brocade’ Ligeti 129; R I 411): O. Kır. ıx ff. Mal. 3, 2; 10, 5 (ke:š): (Xak.) xıv Muh. dü dahab ‘possessing gold’ altu:nluğ Mel. 6, 4; 10, 9; Rif. 77, 83: Čağ. xv ff. altunluğ zarbaft wa dibe-yi (ile-bef ‘cloth of gold; gold-woven brocade’ San. sor. 9: Xwar. xııı (?) altunluğ belbağı ‘his gold-ornamented belt’ Oğ. 33 : xıv altunluğ ‘golden’ Qutb 8.
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D ultuŋluğ (soles) Hap. leg.; P.N./A. fr. ultuŋ (uldaŋ) (uldaŋ (? uldug) (sole (shoe))). Brahmi -t- often represents -d-, and the word should perhaps be so spelt. The Sanskrit word translated b>r this is unintelligible, but it presumably means ‘possessing boot-soles’. Uyğ. vııı ff. I3ud. ultuŋluğla:r TT VIII G.57.

eldiri: (? eldri:) (goat, leather) basically either ‘kid-’ (goat)) or ‘lamb-skin’ (leather). Survives only (?) in NW Kaz. iltir ‘lamb-skin’ R I 1494. Xak. xı elri: al-badra wa hiya cildu’ l-cady ‘a milk bucket that is a goat-skin’; also called eldiri: bi-ziyedati'l-del Kaš. I 127: xıv Muh. (?) (in a list of clothing, etc.) al-farwatu'l-camila ‘a fine fur’ eltirig (? ; unvocalized) Rif. 166 (only): Kom. xıv ‘lamb-skin’ eltiri CCI; Gr.

D altırar (six each) Hap. leg.; ‘six each’; the older Distributive f. of altı: cf. *ekklrer. The later form altıšar survives in some NW and SW languages. Uyğ. vııı ff. Civ. altirar bözni könl berirbiz ‘we undertake to give (back) six lengths of cloth each’ USp. 34, 6-7.

D ölütle:- (kill) Hap. leg.; Den. V. fr. ölüt- (kill). Xak. xı er tflütle:di: eedala’l-ractd hatte keda an yûqi’u’l-muqetila ‘the man got so quarrelsome that he almost committed murder’ Kaš. I 299 (ölütle:r, ölütle:me:k).

D altunlaš- Hap. leg.; Recip. Den. V. fr. altu:n (gold) (gold). Given as a grammatical example; prob. used only in the Ger. Xak. xı oynardım altunlašu: ‘I gambled with him making gold the stake on it’ (ca' altu' l-xatar fihi'l--dahab) Kaš. II 114, 23.

alk- (deplete, finish, end, destroy, complete) (all) ‘to use up, finish, come to the end of (something Acc.)’; hence sometimes ‘to destroy (something Acc.)'. v. G. ATG, para. 160 suggests that this is an Emphatic f. of al-, but this is unlikely since there is no real semantic connection and no evidence that the Emphatic Suff. was -k- as well as -lk-. Survives only (?) in SW xx Anat. alk- ‘to destroy’ SDD 97. Türkü vııı kop alkdimiz ‘we completed everything’ (the tomb chamber, its ornamentation, and the memorial stone) I NE: Uyğ. vııı ff. Bud. Sanskrit tj'šnekšayasııkha ‘the pleasure of destroying lust’ a:zığ a:lkma:klığ (gap) TT VIII G.21; samkšayet ‘by complete destruction’ alkma:kın do. 23; burxan \\\ šazının alkip “destroying the Buddhist doctrine’ Iliien-ts. 315; o.o. Suv. 185, 21 (akığ); U III 66, 16; 88, 4 — sakınč kilu alksar ‘when he has come to the end of meditating’ TT V 6, 41: Xak. xı ol tawa.rm aJktı: afne melahu ‘he dissipated all his property (etc.)’ Kaš. III 419 (alka:r, alkma:k); alkti: meniŋ ya:yımı: afne šayfifi 'utla ‘he wasted my summer in idleness’ III 188, 22: KB osallık meni alkti ‘carelessness has ruined me’ 1209: xıv Muh.(?) ahlaka wa a'dama ‘to destroy’ alk- Rif. 107 (only).

?S alığ (bad, cowardly, inferior) syn. w. añığ (emphasis: extreme(ly), excessive(ly), evil(ly)), q.v., and perhaps a Sec. f. of it. In this meaning survives only (?) in SW xx Anat. aluk (of a man) ‘bad’ SDD 98. It is, however, possible that a word meaning ‘crazy, stupid, mad’, and the like, NE several dialects alığ R I 373; Tel. alu: do. 387; Khak. alığ and SW Osm. alık is a survival of this word. See Doerfer II 535. Kıp., Oğuz xı alığ al-radV min kull šay' ‘bad’ of anything Kaš. I 64; also occurs in I 384, 6 in a verse (repeated in I 85, 5 with yavuz instead of alığ) (the men who reckoned it good fortune to have a guest have all disappeared) kaldı: alığ oyuk körüp evni: yıka:r baqiya'lladin ide ra'awu’l-hayel naqadii axbiyatahunt kayle yanzil ‘alay hi ‘but those who, when they see a mirage, strike their tents in order that (a guest) may not lodge with them, have remained’; alığ is not specifically translated but must have meant ‘wicked’ or the like: Xwar. xıv alığ ‘weak, inadequate’ Qutb 8: Kıp. al-caben ‘cowardly’ (opposite to ‘brave’ alp (hero, warrior, mighty, brave, impregnable)) alığ Hou. 26, 4: xıv alu: al-'eciz 'an ğarlmihi ‘weaker than (or inferior to) his adversary’; bu: bundan alu: dur ‘this is inferior ('eciz) to that’; and for a'caz ‘more inferior’ they say alurak Id. 22: Osm. xıv ff. alu ‘weak, inferior’, often in contrast to ulu ‘great’ or yeg ‘better’, common in xıv and xv and occurs in xvı TTS / 23; \\ 31; IH 18; IV 19.

D allığ (allığ?) (resourceful) Hap. leg.; P.N./A. fr. 1 a:l (method, device, trick, deceit, guile); ‘resourceful’. Uyğ. vııı ff. Civ. TT I 26 (alta:-).

?D alik/aluk (accept, sturdy, powerful, driftwood, beak, tackle, habits); it is an open question how many etymologically different words of these forms there are and which of them can be explained as Pass. Dev. N./A.s fr. al- (take, capture, accept). This is obviously true of the word in KB, and possibly true of Kaš.’s Oğuz meaning of alık. But it is less obviously true of Kaš.’s meaning of aluk, and rather improbable of the Kip. meaning. It is difficult to connect NC Kır. alık ‘peak, summit’ R I 372 with any earlier meaning, but SW xx Anat. alik/aluk retains the second early Osm. meaning and has other meanings like ‘driftwood carried away by a flood’ which clearly represent a Dev. N. fr. al- (take, capture, accept). See Doerfer II 547. (O. Kır. ıx ff. the word read aluk in Mal. 44, 2 is corrected to alp in Shcherbak’s revised text): Xak. xı KB tükel bilse bolmaz kılıklarını yeme alsa bolmaz alıklarını ‘it is impossible (for a servant) to understand completely (his master’s) character, \\ or to accept his habits (?)’ 4757 (for meaning see Osm.): Oğuz xı alık minqeru’l-te’ir ‘a bird’s beak’ Kaš. I 68; aluk er al-racttlu'l-odla (sic, not al-ašla' 'bald’ as in printed text) 'a sturdy, powerful man’ I 67: Kip. xıv aluk 'uddatul-debba ke'in me kena 'any kind of equipment (harness, etc.) for a horse’ Id. 21 (and alukla:- saıvıve'l-'udda ‘to put harness, etc. (on a horse)’): Osm. xıv alık ‘habits’ and the like in one xıv text; (however just a strange ruler may be) alığın anlayınca el yıkılur ‘the country is disorganized until it gets to understand his habits’; alır ola cıhenıg alığını bilir ola zamenıŋ kılığını ‘he will come to accept the habits of this world and to know the character of the (present) age’ TTS I 20 — alık xvı translates al-qurtan ‘a thick felt put on a horse’s back beneath the saddle’ in one text II 28.
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D 1 ula:ğ (joined, attached) Dev. N. fr. ula:- (repair, join, rejoin, twist together, union, tie); lit. ‘something joined on’, and the like with various specific applications. Survives only (?) in NC Kır. ulo: ‘joining, attaching’, and SW Osm. ulak ‘something within easy reach (accessible)’. Cf. sapığ (joined). Uyğ. vııı ff. Man.-A ulağ sapağda ‘in endless succession (union)’ M III 13, 19 (in: Bud. noted only in the Hend. ulağ sapığ which is common in TT VI, e.g. tuğa ölü ulağ sapığ ‘the endless succession (union) of birth and death’ 015; o.o. 312, 345, 388, etc.; Suv. 61, 17: Xak. xı ula:ğ ruq'atu'l-tenvb ‘a patch on a garment’ Kaš. I 122. ‘

?D 2 ula:ğ (dobbin, aver (horse)) a technical term for a horse used for carrying goods or riding, more particularly a horse for hire and a post horse. The specific meaning seems to be that it is one of a string of horses avаilable for hire or use, and it may originally have meant a string of horses rather than a single animal, but if so this meaning became obsolete very early. It is therefore prob. a Dev. N. fr. ula:- (repair, join, rejoin, twist together, union, tie), etymologically identical with 1 ula:ğ (joined, attached), but with a specialized meaning. An early l.-w. in Mong. as u/la'aulağa (ulla'aulağa?) (Haenisch 162, Kota. 394) ‘posthorse, relay horse’. S.i.a.m.l.g. in a wide range of forms including such divergent ones as NC Kır. llo:, ulo:, uno:. See Doerfer II 521. Uyğ. vııı ff. Civ. ulağ ‘transport horse let out on hire’ is common in late contracts e.g. maga Sara-gııčka Usunka barğu ešek ulağ kergek bolup ‘as I, Saranuč, needed donkeys and transport animals (or “donkeys for transport”) to go to Usun’. USp. 3 , 2-3 ; (I gave one roll of cloth for) Mekilig Kurčanu) ulağka ‘Mekiliq Kurča’s transport animal (s)’ (and fifteen rolls of cloth for) Kültürtey ulağ terike ‘the hire of Kültürtev’s transport animal (s)’ do. 31, 9-13; o.o. 38, 15; 39, 4; 91, 20: Xak. xı ula:ğ ‘any horse (faras) which an express post-rider (a!-bari du' I-musri') takes by order of the amir (i.e. beg) and rides until he finds another’ Kaš. I 122; ıdğıl meni: tokıšğa: yövgil maŋa: ııla:ğ-a: ‘send me to the battle, tea a'inni li-tu tiyanifaras yuballigtim ile'1-harb ‘and help me by giving me a horse to carry me to the battle’ III 172, 12: Čağ. xv ff. ulağ/ulak at ‘horse’ Vel. 118 (quotn.); ulağ/ulak (1) markab-i suuulri ‘riding horse’ (same quotn.); (2) payk run qešid ‘a messenger, or courier’ sent from one place to another; (3) ker bi-ucrat ‘unpaid labour’; the author of the Burhen-i qati included this as a Pe. word with the same meanings San. <85v. 21; Kip. xıv ulak al-barid Id. 21: Osm. xıv ff. ulağ, more often ulak, once ( xvıı ) in error uğlak, usually ‘mounted messenger’, occasionally (xiv, xv) ‘post horse’; c.i.a.p. TTS I 717; II 922; III 702; IV 778.

uluğ (big, great) ‘big, great’, physically and metaph., including such usages as ‘grand (father); eldest (son)’. Prob. a basic word and not a P.N./A in -luğ, since it has no semantic connection with u: and cannot be derived fr. u:-. C.i.a.m.l.g., but in SW, while uli is the standard word in Tkm., it has been almost entirely displaced by böyük (bedük) in Az. and büyük in Osm. See Doerfer II 536. Türkü vııı uluğ ‘great’ (army, battle, ceremony) I E 28, 40; 11 N 10, E 34; uluğ oğlım 'my eldest son’ 11 S 9; (I myself have become old and) uluğ boltim ‘senior, advanced in years’ T 56; o.o. T 5 (uduz-); Ix. 3: vııı ff. ulu:ğ ev ‘a large residence’ IrkB 9; Man. uluğ TT II 6, 6 and 15, etc.; Yen. Mal. 29, 1; 38, 3 (both dubious): Uyğ. ıx ulu:ğ oğu:lım Suci 10; ulu:ğ III A 9; B 8 (ETY II 37): vııı ff. Man. uluğ asığ tusu 'great advantages (Hend.)’ TT III 105; a.o.o.: Bud. uluğ, spelt ulu:ğ in TT VIII A. 17, is very common; uluğ ergek ‘thumb’ TT V 8, 5e: Civ. uluğ is common: Xak. xı uluğ al-kabir min kull šay' ‘great’ of anything Kaš. I 64; many o.d.; KB uluğ is common: xııı (?) At. ditto; Tef. uluğ/ulu 32e: xıv Muh. yatvmtil-qiyaniat ‘resurrection day’ ulu:ğ kün Mel. 44, 13; Rif. 137; Adam 'alayhi’l-salam ulu:ğ ata: (forefather) 45, 1 (Rif. ašnu:kı: ata: (forefather)); al-cadd ‘grandfather’ ulu:ğ ata:; al-cadda ulu:ğ ana: 49, 4; 143-4; kubiru’l--qatvnt ‘chief of a tribe’ ulu:g 50, 6; 145; al-kabîr uluğ 55, 13; 153; ismu’l-nahr ‘the name of a river’ ulu: su: 4, 20; 75: Čağ. xv ff. uluğ/uluk buzurg tva 'azîm 'big, great’ San. 8er. 29 (quotns.): Xwar. xııı uluğ/ulu 'Ali 12: xııı (?) uluğ common in O.ğ: xıv uluğ/ulu Qutb 198; uluğ MN 1, etc.: Kom. xıv ‘great’ ulu CCI, CCG; Gr. 265 (quotns.): Kip. xııı al-ibham ‘thumb’ ulu: barmak Hou. 20, 14: xıv ulu: (with back vowels) al-kabir; ulu: anası: (sic) ummu’l-umtn; ulu: azu: kiberu'1-adres ‘big tooth, molar’ id. 20:xv kabir ulu: Kav. 44, 17; 59, 20; Tuh. (Tuhsi, Tohar) 30b. 3: Osm. xıv ff. uluğ occurs twice (II, IID and ulu several times TTS I 720-1 ; II 924; III 706; IV 782-3.

1 oluk (olok) (hollowed, < hole) basically ‘a hollowed-out tree trunk’, hence ‘trough, boat’, and later 'gutter’, etc. S.i.s.m.l.g., sometimes spelt olak. Xak. xı oluk šay’ yunqar min ašl xašaba ka'l-ma'laf yubarrad fthi’l-'ašir wa yusqe fihi'l-debba ‘an object hollowed out of a tree trunk’, e.g. a trough in which grape-juice is cooled, or cattle watered... oluk al-zawraqul-šağir ‘a small (dug out) canoe’; its origin is from the previous word Kaš. I 67-8: xıv Muh. (l) (among words relating to buildings) al-mizeb ‘gutter’ o:Iu:k Rif. 179 (only): Kip. xıv oluk al-mat'ah ‘a channel, water-course’ in which water flows swiftly Id. 21; olak (sic) al-haivd ‘tank, basin’ do. 22; al-haivd alak (sic, in error) Bui. 3, 15: xv čaš'a ‘a wooden bowl, or trough’ olak (sic) Tuh. (Tuhsi, Tohar) 29b. 4: Osm. xv ff. (after uluğ/uluk) (3) in Rumi nazuden, ‘channel, gutter, spout’ San. 8ev. 5.
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2 oluk (hollow, withers, холка) Hap. leg.; prob. a metaph. use of 1 oluk (hollowed, < hole) in the sense of something hollow. Cf. keriš (pulling, quarrel, withers, холка). Xak. xı oluk tninsacu'l-faras ‘a horse’s withers’ Kaš. I 68 (prov.).

D 3 oluk (useless, valueless, decaying, weak, idle, shabby) Intrans. N./A.S. fr. 1 ol- (ol-/bol- to be ready) (fr. 1 oluk (hollowed, < hole) ??). Possibly survives in NE Tel.; NC Mzx. uluk ‘useless, valueless’ R I 1694; SW xx Anat. uluk ‘decaying, weak, idle’, etc. SDD 1417. Xak. xı oluk torn al-lazvbul-xalaqu'l-bali ‘a shabby worn-out garment’; also used for anything worn out Kaš. I 67.

D alku: (all, everyone, everything) (all) Gerund, used as N./A. fr. alk- (deplete, finish, end, destroy, complete) (all); one of several early words for ‘all, everyone, everything’, lit. ‘something which has come to an end’. N.o.a.b. Türkü vııı ff. ančıp alku: kentti: tilügir erklirg ol ‘thus everyone is master of his own fate’ IrkB Postscript: Man. (if they find Hearers or merchants) alkuni ölürgey ‘they will kill them all’ TT II 6, 16; edgü törö edgü kılınč alku kılğay ‘they will all (follow) good customs and do good deeds’ do. 6, 21: Uyğ. vııı ff. Man. alku anunmıš bıšrunmıš nomlarığ ‘all the doctrines which they have prepared and assimilated’ TT II 17, 61-3/65-7: Bud. alku is fairly common and occurs in three usages: (1) as a Noun in oblique cases, e.g. alkuni taplamadi teg ‘although he had disapproved of all (the others)’ PP 15, 2; alkuka berip ‘giving to everyone’; o.o. U II 78, 39; U III 45, 18; (2) as an Adj. preceding the Noun qualified, e.g. alku iglerig öged-türdeči ‘curing all diseases’ Suv. 595, 19-20; TT V 10, 87 (öč-); a.o.o.; (3) as an Adj. following the Noun qualified, e.g. ne kergekin alku tüketi berip ‘giving absolutely everything that is necessary’ PP 28, 4; am alku ökünürbiz bilinürbiz ‘we repent and confess all those (sins)’. TT IV 8, 76; kiši alku ölür ‘all men die’ PP 15, 2; TT VIII O.5 (alko, same as VI 61); TT V 6, 26 and 38; a.o.o.: Civ. (early only?) survsarlık arlko üč doš belkülerri tükerl közönür ‘all three basic (Sanskrit doša) signs of thirst appear’ TT VIII 7.9; a.o. do. 16 (suvsuš).

D alkığ (wide, broad) ’wide, broad’; well established in Uyğ., where it occurs only in the Hend. keg alkığ, otherwise known only in NE in a curious variety of forms; Karağas alhığ (sic); Khak., Koib. allığ; Šor alığ, aldığ . R I 373, etc.; Bas. 23; Tuv. alğığ Pal. 55. Prima facie N./A.S. fr. alk- (deplete, finish, end, destroy, complete) (all) ; the semantic connection is tenuous, but cf. alku: (all, everyone, everything) (all). There is a NE Khak., Tuv. verb alğı- ‘to expand, become broader’, but this can hardly be as old as Uyğ., and may well be a late form of alk- or even a back-formation fr. alkığ. Uyğ. vııı ff. Man.-A (you will live in that country) kegin alkığın mugsuzun ‘at your ease (Hend.), and carefree’ M III 30, 5-6 (ı): Bud. (of a kingdom) Sanskrit vipulam ‘broad, wide’ keg alkığ TT VIII C.i; (of property) vistirna ditto do. D.33; o.o. do. G.35; A'.4; keŋ alkığ (of heaven, earth, a palace, etc.) is common in TT VI 07, 241, 243, etc.; a.o. X 26.

D olğun (ripe) N./A.S. fr. 1 ol (is, are, this, that, is that, 2nd pers. elided f. of bul-, buol- (be, exist)); ‘ripe’. Survives only in SW Osm. and xx Anat. ulğun/ulkun SDD 1416-17. The word is not fully vocalized in Kaš. and the Ar. translation corrupt, but its identity is certain. Xak. xı sedremiš olğun konak (mis-spelt koyak) qalla rab' (?) habbati’I--cawars ‘the quantity (?) of grains of millet was small’ Kaš. III 167, 7 (the second word must be a Nom. as the third is a Gen. but rab' (not fully vocalized) does not look right); n.m.e.

D alkınč (end, finish, annihilation) Dev. N. fr. alkın- alkın- (ending, finishing, annihilating); ‘coming to an end, annihilation’, and the like. N.o.a.b., but cf. alkınčsız (inexhaustible, unlimited). The -u- (?) is no doubt euphonic before a consonantal Suff. Uyğ. vııı ff. Bud. alkınčuka tegi burxan uruğı üzülmez ‘the seed (i.e. succession) of Buddhas will be unbroken until the end of time’ TT VI 205; seziklig köŋülümüz alkınčuka tegi üzül-zün ‘may our doubts be utterly dispelled’ do. 380-1.

D alkıš (alğıš) (praise, applause, acclamation) N.Ac. fr. alka:- (praise); ‘praise’; originally in the sense of praising God, later also in ordinary human relations, where ‘blessing' ıs sometimes the better translation. S.i.a.m.l.g. except SC where it has been displaced by the Mong. l.-w. maktov. Türkü vııı ff. yaru:k ay tegrhke: alkıršta: ‘in praise of the bright moon god’ Toy. Ir. 2-3 (ETY II 176): Man. alkıšımız ötügümüz ‘our praises and prayers’ Chuas. 216; bačak alkıš čaxšapat ‘fasting, praise, the commandments (l.-w.)’ do. 330; a.o. do. 206 (alkan-): Uyğ. vııı ff. Man.-A esengü alkıš ‘well-being and praise’ M I 27, II ff.: Man. alkıš pašık sözlegüg ‘reciting praise and hymns (l.-w.)’ TT III 161: Chr. ögmek alkıš ötündiler ‘they presented their praises (Hend.)’ U I 6, 15-16: Bud. burxan kutıga alkıš alıp ‘receiving praise for the honorable state of (being a) Buddha’ TT IV 12, 51-2; o.o. V 10, 109; Pfahl. 8,11: Xak. xı alkıš al-tana tca'1-due iva dikr ayedi'1-racul tea 'add manaqibihi ‘praise, blessing, an account of the great deeds of a man and an enumeration of his virtues’; hence one says ol begke: alkıš be:rdir ‘he praised (atne’) the beg', and yala:wačka: alkıš be:rgil ‘bless (šalli 'ala) the Prophet’ - / 97; / 249, 5 (alkal-); 284, 5 (2 arka:-): KB kiši edgü atın kör alkıš bulur ‘a man earns praise by his good reputation’ 246; o.o. 760, 1309: xııı (?) Tef. ögdi alkıš esenlik \138\ ‘praise, blessings, and good health' 49: xıv Muh. al-dun alğıš Mel. 39, 2; alkıš Iiif. 126; al-taıceb ‘reward for good works’ alğıš (v.l. alkıš) 44, 15 (muyan 138): Čağ. xv ff. alkıš (spelt) du'a-yi xayr ‘blessing’ San. 5or. 21: Kom. xıv ‘blessing’ alğıš CCG’; Gr.: Kip. xıv alkıš al-tana , alkıš kıl- ca'ala'l-tane' ya'ni atna Id. 22: xv da'e alğıš eyle- Kav. 18, 2 ff.; al-tane' alkıš (in margin alğıš) Tuh. (Tuhsi, Tohar) 10b. n; due alkıš do. 15b. 10: Osm. xıv ff. alkıš ‘praise’ in several texts till xvıı TTS I 21; 7/29; III 17; IV 18 (it now means, more narrowly, ‘applause, acclamation’).
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?D alık- (inflamed) N.o.a.b. Morphologically obscure; hardly to be derived from al-; if the basic meaning is ‘to fester, turn septic’, perhaps fr. 2 a:l (red, scarlet), lit. ‘to be inflamed’. Xak. xı er alıktı: la'uma'l-racul ‘the man was vile, miserly’; and one says ba:š alıktı: tanaffata’l-curh wa fasada ‘the wound festered and turned septic’, also used of anything that turns septic owing to mishaps in menstruation or parturition or to running sores’ (nazra ha id aw nufase aw cunub) Kas. 7 191 (verse; alika:r, alikma:k): KB (these things (bad temper, anger, etc.) are bad for a man) muni kılsa yalguk alikar etöz ‘if a man does them, his body deteriorates’ 337 (so read, with Vienna MS. against bilse... ılıkar in Fergana MS.).

alka:- (praise) ‘to praise’, both in the religious and the ordinary sense; hence, more recently, ‘to bless, pray for a blessing on (someone Acc.)', cf. alkıš- (destroy, quarrel). S.i.s.m.l. in NE, SE, NC; in SC and NW displaced by Mong. l.-w. makta- and in SW by Ar. nouns with et>. See 2 arka:- (curse). Uyğ. vııı ff. Man. ağızınta sizni öge alkayu ‘praising (Hend.) you with their mouths’ TT III 97: Bud. kılmıšların yeme tutup ögdüm alkadım erser ‘if I have nceepted (?) and praised (Hend.) what they have done’ Suv. 135, 4-5: Civ. TT I 170 (tüš-): Čağ. xv ff. aİka- (-mıš, etc.) alkıš el-Vel. 28 (quotn.); alka- (spelt) due-yi xayr kardan ‘to bless’ San. 48V. 7 (quotns.)

D alkat- (praiseworthy, blessed) Caus. f. of alka:- (praise). N.o.a.b.; apparently, like ögüt- (praiseworthy), q.v., used only in the Particip. f. alkatmıš ‘praiseworthy, provoking praise; blessed’. Uyğ. vııı ff. Man.A. (at an auspicious moment, on an auspicious day) yeme alkatmıš ayka ‘in a blessed month’ M I 26, 22-3; a.o. do. 24 (ögüt-): Man. alkatmıš bds kat teŋri yarinde ‘in the blessed five-fold heavens’ TT III 59: Bud. alkatmıš ıduk elig ulušuğ 'the blessed, holy realm, and country’ TT VII 40, 17.

D olxut- (seat) Hap. leg. Der. f. olur- (? olor-) (sit, seat); Kaš. is quite right in saying that it is completely irregular, but olğut- would be equally irregular. It looks rather like an abbreviation of olğurt-, q.v. Xak. xı ol meni: olxutti: aclasani ‘he seated me’; originally with -ğ- olğuttı: /«--anna’l-fi'l te yu adda bi’l-xe' albatta because a verb is certainly not made Causative with -x-’, but is made Causative with \\\ -ğ-, e.g. odğur- ‘to wake’, todğur- ‘to satiate'; in these the verb is made Causative with a -ğ- Kaš. I 260 (olxutur, olxutma:k).

D ulğa:d- (grow) Intrans. Den. V. fr. uluğ (big, great); ‘to become big, or bigger; to grow up’. S.i.a.m.l.g. except SW, usually as ulğay-. Türkü vııı ff. Yen. eri:n ulğa:t(t)ım ‘I grew up to manhood’ Mal. 29, 5 (see elet- (carry, bring, conveyed)): Uyğ. vııı ff. Man. Wind. 249, 9 (eded-): Bud. edgü kutluğ tınlığlarnıg oğulanı (sic) ulğadsar ‘when the sons of good, divinely favoured mortals grow up’ U III 80, 27: Civ. bu klšinig uluğadu (sic) yašı kelmište edgü körür ‘when this man reaches the years of maturity he experiences good (fortune)’ TT VII 28, 31-2: O. Kır. ıx ff. bugu:suz ulğa:t (t)ım ‘I grew up free from carc’ Mal. 7, 2: Xak. xı oğIa:n ulğattı: ‘the boy grew up (kabura)’; originally ulğatdtı: but assimilated Kaš. I. 263 (ulğatur, ulğatma:k); (if a man exerts himself when he is young) ulğa:du: sevnür y af rah fi kibarihi ‘he is happy when he grows up’ II 268, 20; III 87, 26; a.o. 7 505, 4 (uluğluk): xıv Muh. kabura (Rif. and nema ‘to grow up’) u:lğa:y- Met. 30, 13; Rif. 114: Čağ. xv ff. Vel. 115-16 lists three con jugational forms of ulğay-, two of ulğan- and one of ulğat- (the last two errors) translating them büyii- and explaining that they mean reaching ‘middle age’ (mertebe-i kuhtll) and sometimes ‘old age’ (pirlik) with several quotns.; ulğay- (spelt) (1) 'azim wa buzıırg šudan ‘to become big, great’; (2) metaph., pir iva mn'ammar šudan 'to become old, aged’ San. 82r. 9 (quotns.): Xwar. xıv ulğay- ‘to become bigger’ Qutb 197: Kom. xıv ‘»to grow’ ulğay-CCI; Gr.; Kip. xv (?) xayala ‘to be haughty’ (biyi-, in the margin in second hand) ulğad-, ‘also with -k- instead of -ğ-’ Tuh. (Tuhsi, Tohar) 14b. 11.

D alkal- (praised) Pass. f. of alka:- (praise). Survives only (?) in NE Alt. alkal-; Sag. alğal- ‘to be blessed’ R I 389, 393. Xak. xı begke: alkıš alkaldi: tıtniya 'ale l-amir wa 'udda maneqibuhu ‘the beg was praised and his merits were enumerated’ Kaš. I249 (alkalur, alkalma:k).

D 1 alkan- (praise, invocation, curse) Refl. f. of alka:- (praise), but syn. w. it. Survives only (?) in NE Tuv. alğan- ‘to call out invocations’. Türkü vııı ff. Man. künke tört alkıš... alkansığ törö bar erti... alkanmadımız erser... alkanıır erken ‘there was a rule that we should recite praises four times a day (to certain gods); if we have not recited them (properly or if) while reciting them (we have been inattentive)’ Chuas. 206-213: Uyğ. vııı ff. Man.-A bir ekintike karğanurlar alkanurlar ‘they curse and call down curses on one another’ M I 9, 9-10; a.o. do. 16-17 (cf. arka-).

D 2 alkan- See alkin- (deplete, finish, end, destroy, complete) (all) Man.-A.

D alkın- (ending, finishing, annihilating) (all) Refl. f. of alk- (deplete, finish, end, destroy, complete) (all); (1) ‘to use (something Acc.) up for one’s own advantage’; (2) ‘to use oneself up, exhaust oneself’; (3) ‘to be used up, exhausted’. Survives, with some extensions of meaning only (?) in NC Kır., Kzx.; \139\ NW Kaz. R I 390 and SW xx Anat. SDD 97-Türkü vıii kop anta: alkıntığ arıltığ ‘you all exhausted yourselves and were wearied there’ I S 9; II N 7; a.o. T 3: Uyğ. vııı ff. Man.-A (when a lamb or calf dies and is reborn as a lion- or wolf-cub) kentü sürüg uduğ koyanuğ alkanur yok kılur ‘it consumes and annihilates its own Hock of oxen and sheep’ MI 8, 7-9; 611tl kelmiš azuki alkanmadi erser 'if he has not consumed the food which he has brought’ M 111 10, 9 (in: Man. amtıka tegi y^rtlnčü alkinmazmu erti tıtılığlar ‘would not the world and mankind have perished before naw?’ TT III 65: Jiud. ağı barım alkinsar‘if the treasures (Hend.) are all used up’ PP 7, 9; 9,2; TTIV20, note B 42, ıo (öčül-); TT V 10, 87 (öč-); (may our sins) anzun alkinzun ‘be washed out and put an end to’ TT IV 12, 40; o.o. of ari-alkin- Suv. 132, 15; 138, 12 and 21, etc. (common); o.o. U II 42, 35; 79, 53; U III 33, 13; Suv. 600, e: Civ. kiši sözleser savı alkinur ‘if a man speaks, his words come to nothing’ TT I 33; tepreser alkindig tepremeser ydgettig ‘if you move you exhaust yourself, if you do not you get better’ do. 204-5: Xak. xı alkindi: ne:g ‘the thing was complctly used up’ (tiafada bi-rummatihŋ; and one says er alkindi: ‘the man died and perished’ (meta wa fane) Kaš. I 254 (alkinur, alkınma:k); tün İcün keče: alkınu:r ödlek bile: a:y al-dahr yanfad wa'l-šahr yanfe bi-mudiyi’l-layl wa'l-nahar ‘as the days and nights pass, time is consumed and the months elapse’ I 82, 14; (man is like an inflated bladder) ağzı: yazılıp alkınu:r ide’nfataha famuhu yafne'l- rih ‘when the mouth is opened, the air (in him) is exhausted’ I 195, 27: KB neče terse dünye tüker alkinur ‘whatever this world accumulates comes to an end and is used up’ 114; o.o. of tüke:- alkin- i8g, 3782, 5265: xıı (?) Tef. alkin- ‘to come to an end, perish’ 49: xıv Muh. (?) al-'adm ‘to be destroyed’ alkinmak Rif. 124 (only).
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D olğurt- (seat, place, establish) ‘to seat (someone Acc.); metaph., 'to place (something Acc., somewhere); to establish (something Acc.)'. Morphologically obscure; prima facie Caus. f. in -t- of *olğur-, which is possibly a very early (pre-vııı) form of olur- (? olor-) (sit, seat), q.v. N.o.a.b. See olxut-. Türkü vııı arku:y karğu:ğ olğurtdım ‘I established the watch tower of Arkuy (? place-name)’ T 53 (the earlier explanation ulğartdim ‘I enlarged’ is morphologically impossible): vııı ff. Man. tirazug lčinte olğurtur ‘he places (the sinful souls) on the scales’ (Iranian l.-w.) Mil 12, 9: Uyğ. vııı ff. Man. IčJnte olğurtur M III 29, 11 (ı): Bud. ertenilig orunluk üze olğurt (t)ı ‘he seated him on a jewelled throne’ PP 46, 2-3; yolda ögi o!ğurt (t)ı ‘he seated him off the road’ do. 66, 2-3 (sic?, and not ‘facing the road’ as Pelliot suggested); üskinte olğurtup ‘seating him facing himself’ Hüen-ts. 20.

D alkaš- (praise) Recip. f. of alka:- (praise); ‘to praise (bless, etc.) one another’. Survives only (?) in NE Khak. alğaš- SE Türki alkaš- Shaw \\\ 13 (only). Xak. xı ol meniŋ birle: alkıš alkašdı: ‘he competed with me in praising’ (fi’l-madh wa'l-tana’); also used of helping (to praise) Kaš. I 237 (verse; alkašu:r, alkašma:k).

D alkıš- (destroy, quarrel) Recip. f. of alk- (deplete, finish, end, destroy, complete) (all); 'to destroy one another’. Survives only (?) in NE Tuv. alğıš- ‘to quarrel’. Xak. xı bo:y (bi:ŋ Ikki: bile: alkıštı: tafene'l-qawm ba'duhum ba'd ‘the tribe destroyed one another’; also used for competing in destroying (fi ifne') something Kaš. I 237 (alkıšu:r, alkıšma:k); a.o. I 237, 23: Osm. xıv (then, wherever he indicates, the locusts all) ol araya alkıšıp banr ‘go there and destroy (the crops)’ TTS I 20.

D *alka:dı: (praised) Hap. leg.; Dev. N. fr. alka:- (praise); ‘praise’. Noted only in a metathesized form, but unmistakable owing to its association with ögdi: (customs). Uyğ. vııı ff. Bud. bo üč erdniniŋ a:ğla:di (a:lğa:di) ögtile:ri eštilme:di ‘the praise (Hend.) of these three precious things was not heard’ TT VIII H.9-10.

D alkuğun (all together) Collection f. of alku: (all, everyone, everything) (all); ‘all together’. N.o.a.b. Uyğ. vııı ff. Bud. alkuğun bir teg bilü yarlikazunlar ‘may they deign to know, all together as one man’ Suv. 137, 13-14; a.o. do. 15; listed, without refce., in U I 54 as translating Chinese hsi ‘all’ (Giles 4,138).

D uluğluk (greatness, seniority) A.N. fr. uluğ (big, great); ‘greatness’ both physically and in abstract and moral sense; ‘seniority’ and the like. S.i.a.m.l.g. Xak. xı uluğluk al-kibriye' tca'l- šaraf ‘glory and honor’; hence one says uluğluk teŋri:ke: ‘glory be to God’; uluğluk al-kibar fVl-sinn ‘greatness of age, seniority’ Kaš. I 150; uluğlu:kuğ bulsa: sen ‘if you attain high rank and distinction’ (ceh wa basta) I 64, 13; for example uluğluk al-kibriye’ is derived from ulğa:dtı: kabura I 505, 4; o.o. I 352, 17; II 91, e: KB uluğluk saga ol ‘glory belongs to Thee (Oh God)’ 7; saga tegse beglik uluğluk ok-a ‘if the rank of beg and a high position come to you’ 552: xil (?) KBVP uluğluk idisi ‘the Lord of Glory’ 2: xııı (?) KBPP ditto 2; At. uluğluk several occurrences; Tef. uluğluk ‘greatness; seniority, old age’ 327: Čağ. xv ff. uluğluğ/uluğluk buzurgt iva piri ‘greatness; old age’ San. 8ev. 5: Xwar. xıv uluğluk ditto Qutb 198: Kom. xıv ‘greatness’ ululuk CCI; Gr.

D alkınčsız (inexhaustible, unlimited) Priv. N./A. fr. alkınč (end, finish, annihilation); ‘inexhaustible, unlimited’, and the like. Pec. to Uyğ. Uyğ. vııı ff. Bud. (they poured out rice wine) alkınčsız ‘in unlimited quantities’ Hüen-ts. 1943; alkınčsız kögüzlüg Bodısavt Akšayamati Bodhisattva Kuan. 59, etc.; TT VI common; TT VII 40, 13.
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D uluğsığ (vain, proud) Simulative üctı. N./A. fr. uluğ (big, great); 'vain, proud’. Pec. to KB. Xak. xı KB uluğsığ küvez... kiši ‘a vain, proud man’ 1706; uluğsığ bedük tutsa begler köŋül 'if the begs cherish vain, ambitious thoughts’ 2118: (\lii (?) Tef. uluğsılık ‘pride, vainglory’ 327)-

D uluğla:- (magnify, respect, возвеличивать) Den. V. fr. uluğ (big, great); ‘to make, or consider (someone Acc.) great; to respect (him)’. S.i.a.m.l.g., usually in the last sense. Xak. xı teŋri: meni: uluğla:dı: ‘God gave me glory’ (al-kibriye’); and one says beg meni: uluğla:dı: ‘the beg reckoned me to be great’ (kabiŋ; prov. uluğnı: uluğla:sa: kut bulu:r ‘if a man respects the aged (waqqara'l--šay.v li-sinnihŋ, he is lucky’ Kaš. I 304 (uluğla:r, ulugla:ma:k): xııı (?) Tef. kab-bara ‘to magnify’ uluğla:- 327: Kıp. xıv ulula- tvaqqara Id. 20: Osm. xıv ff. ulula-'to respect’ in several texts, also (xv) ‘to put (someone) over (someone else, iizerine); to keep (the sacred month) holy’ TTS I 720; II 925; 111 707; IV 782.

D alkındur- (end, wipe out) Caus. f. of alkın- (ending, finishing, annihilating) (all); ‘to bring to an end, to wipe out (sins)’. Pec. to Uyğ.? Uyğ. vııı IT. Bud.... ayığ kılınčların... arıttılar alkındurdılar erser ‘if they have washed out and wiped out... their sins’ Suv. 139, 10-12; 139, 23 ff.

alakir- (scream, holler, yell) (alarm) Pec. to Uyğ., where it is used only in Hend. with kıkır-(shout, cough)/kıkrıš- (shout, cough), q.v. Obviously, as pointed out in the note to TT X 363, the origin of SW Osm. lakırdı ‘talk, chatter’, and meaning ‘to shout’ or the like; prob, a quasi-onomatopoeic. Cf. alakırıš- Uyğ. vııı ff. (then King Dantipela and his suite went hunting and, seeing the 500 maral deer, circled round them six times and) yavlak ünin kıkırıšu alakırdılar ‘shouted (Hend.) with a loud voice’ U IV 34, 67; similar phr. TT X 363.

D alakırıš- (scream, holler, yell) (alarm) Hap. leg.; Co-op. f. of alakir- (scream, holler, yell) (alarm), q.v. Uyğ. vııı ff. (then innumerable demons surrounded King Caštana and, in order to intimidate him) katığ ünin kıkrıštılar alakırıštılar ‘shouted (Hend.) with a loud voice’ U IV 22, 295-6.

D alığsa:- (take) Desid. Den. V. fr. (2) alığ (bad, cowardly, inferior) Dev. N. fr. al- (take, capture, accept) (not noted earlier than Čağ.); 'to wish to take’. Survives in some NE languages. Xak. xı ol andın yarma:k alığsa:dı: ‘he intended to take (qasada an yaqbid) the money from him’ Kaš. I 281, 18 (grammatical example); n.m.e.

D uluğsa:- (big, great) Hap. leg.; Desid. Den. V. fr. uluğ (big, great). Xak. xı er atta: uluğsa:dı: tamanne'l--racul fi'l-xayli’l-kabir ‘the man wanted the big one of the horses’; also anything else big Kaš. I 302 (uluğsa:r, uluğsa:ma:k).

D uluğsın- (big, great) Refl. Simulative Den. V. fr. uluğ (big, great); ‘to consider oneself great, or greater; to boist of one’s greatness’. Survives only (?) in NC Kır. Xak. x 111 (?) At ol er kim uluğsındı men men tödi ‘the man who thinks himself important and says “I, I" ’ (neither crcated beings nor did the Creator love him) 271; o.o. 283, 285; Tef. uluğsın-/uluğsun- 327: Xwar. xıv ol kul kim xıılayiq Uze uluğsınğny ‘the slave who thinks himself better than ordinary people’ Nahc. 376, 11.

ilk (ilk, first, former, former(ly), previous self, beginning, from the beginning) (ilk) ‘first’ in order of time or space. No doubt, originally a Mon. but often, prob. for reasons of euphony, spelt ilki:. It is possible that in some early cases the latter word is a N./A.S. in -ki: i.e. ilk(k)i:, but there is no means of proving this. Survives in some NW languages and SW Az., Osm. ilk; Tkm. ilki. In the early period often combined with 1 eg, q.v. Türkü vııı (I campaigned against the Oğuz.) ilki: sü tašıkmıš erti: ‘the first army had set out’ (the second staved at home) 11 E 32; ilki: kün ‘on the first day’ (. . . and on the second dav) //Si: Man. ilki özün bu özün 'in a previous self (i.e. incarnation) and in the present self’ Chuas. 116-17: Uyğ. vııı ff. Man. ilki bögö el(l)lgler ‘former wise kings’ M III 35, 17; ilkite berü ‘from the beginning’ TT III 43 (atkan-); 1le: Bud. ilki etözlerde 'in former bodies’ Suv. 134, 1; ilki tıltağ ‘the first cause’ U II 7, 1: Civ. ilki ajuntaki 'in previous incarnations’ H II 22, 13; ilk yer ‘the first land’ (which I received) USp. 55, 20: Xak. xı ilk ‘first’ (awwal) of anything; one says ilk sen barğil ‘do you go first!’ Kaš. I 43: xııı (?) Tef. ilk/ilik/ilki ‘first, former(ly)’ 124: Čağ. xv fF. ilk (spelt) awtval tva ibtide' ‘first, beginning’ San. ii3r. 5 (quotn.): Kom. xıv ‘March’ ilyas ay, prob. a cr.isis of ilk yaz ay CCI; Gr. 119: Kom. xv aivtcal ilk Tuh. (Tuhsi, Tohar) 3b. 10; a.o. 62b. 1 (birinč): Osm. xıv ilk ‘at first’ TTS II 530.

elig (? elig/əlig/) (hand, forearm) (el-bow) ‘hand, forearm’, with some extended meanings like ‘finger’s breadth’ in some modern languages. For some obscure reason abbreviated to el in some languages in the medieval period; in some languages displaced by ko:l (arm, upper arm, hand, wing (army)) in the meaning ‘hand’. S.i.a.m.l.g. in a wide range of forms and meanings. Possibly to be spelt elig; see eliglig. Uyğ. vııı ff. Bud. Türkü vııı Og Totok yurčı:n yaraklığ eliğin tutdi: ‘he grasped Wang Totok’s brother-in-law with his ar-: moured hand’ IE 32; similar phr. do. 38: vııı ff. xan eligi:n tutmi:š ‘the xan grasped them with his hand’ IrkB 63; kuli: elghnte:... ldti: ‘sent ... by the hand of his servant’ Toyok IVr. 5-7 (ETYII 180): Man. (we must keep three commandments with our mouths, three with our minds) üč elgin ‘three with (our) hands’ Chuas. 193-4; ®lg*ⁿ sunup ‘reaching out with (our) hands’ do. 314; M III 14, 3 (iii) (igid-): Uyğ. vııı ff. Man.-A neteg kim elig ağnzka sevük erür ‘just as the \\ hand is dear to the mouth’ M I 23, 6-7: Chr. Xirodis xan elginde ‘in the hands of King Herod’ U I 9, 12: Bud. bata:r 61ig be:lgürdl ‘he showed an opened hand’ TT VIII K.5; elgl ertinilig yip egirer ‘their hands spin a jewelled thread’ PP 46, 2; do. 63, 5 (adak); a.o.o. in PP — ^liglerinde ‘in their hands’ TT V 10, 103; o.o. do. 22, 47; 24, 51, etc.: Civ. beg tamğası elgigde ‘a beg's seal is in your hands’ TT I 129 (a.o.o.); ellgde II 11 31, 189; 611gde do. 32, 2; öz elgin bitiyü tegindim ‘I ventured to write this with my own hand’ USp. 15, 17; similar phr. do. 55, 35; elig tartıp ‘shaking hands’ (on a bargain) do. 87, 4-5: Xak. xı elig dl-yad ‘hand, forearm’; ‘the right hand’ (al-yumna) is called o:ŋ elig, in Oğuz sa:ğ elig, and ‘the left hand’ (al-yadu’l-yusre) 80: 1 elig in both Kaš. I 72; about 40 o.o.; KB mugadmıš yarimde elig tut maga ‘in my difficult position hold my hand’ 29; many o.o.: xıı (?) At. elig is common; Tef. both el and elig ‘hand, arm’ are common 74, 75: xıv Muh. al-yadu'l-yusre so:l e:lig Mel. 7, 15; Rif. 79; al-yusre ditto 141 (only); al-yadu'l--yumne ša:ğ e:lig 141 (only); asir tva mustad'af ‘prisoner, reduced «to submission’ elig asra:ki: 147 (only): Čağ. xv ff. 611k (‘with -k’) el .. . dast ma'nesina ‘hand’ Vel. 70, 71 (quotn.); el bu daxi el demekdir dast ma'nesma do. 72 (quotn.); dast (quotn.) also called elig; 61 and 611g are terms ('iberat) for (the hand) from the fingers to the wrist, and kol for (the arm) from the fingers to the shoulder San. 112V. 3; 61g (‘with -g’) dast do. H3r. 4 (quotn.; only with vowel suffixes); 611k (by implication ‘with 6-’) dast (quotn.), also called 61 and 61g do. H3r. 10 (both forms occur in quotns. fr. Nazve'ŋ: Xwar. xııı el ‘hand’ Ali 8: xıv elig ditto Qutb 20; 61, elig do. 49; ditto MN 2, etc.; elig Nahc. 231, 13; 257, 16; 289, 11: Kom. xıv ‘hand’ el CCI, CCG; Gr.: Kip. xııı (after a list of fingers, etc.) macmuu'l-yad ‘the whole hand’ e:l Hou. 20, 17: xıv el (‘with front vowel’) al-yad Id. 20: xv al-yad (kol; also) el Kav. 61,1; kaff'the palm of the hand’ el(and aya) Tuh. (Tuhsi, Tohar) 30b. 8; yad 61 do. 39a. 7: Osm. xıv ff. phr. containing el c.i.a.p. TTS I 259 ff.; II 367 ff.; III 242 ff.; IV 285 ff.
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1 ellig (fifty) ‘fifty’. Certainly with double -ll- (see Clauson, op. cit., s.v. ekki: (two, second)) and, in view of the O. Kır. spelling, with initial e-, not e-, C.i.a.m.l.g. with phonetic variations. Türkü vııı el(l)ig yıl ‘for fifty years’ IE 8; el(l)Ig yašıma: ‘in my fiftieth year’ II S 7: el(l)igče: er tutdimiz ‘we captured about fifty men’ T 42: vııı ff. Man. el(l)Ig kün ‘fifty days’ Chuas. 245: Uyğ. vııı el(l)Ig yıl Šu. N 4: vııı ff. Bud. bir el(l)ig orunlarda ‘in the forty one places’ Suv. 133, 17: Civ. elig (so spelt) 5 occurrences in TT VIII L. ; el(l)ig in several page numbers in TTS /; in USp. seven occurrences of el(l)ig; el(l)ig in 8, 5: O. Kır. ıx ff. yüz el(l)ig Mal. 9, 3; el(l)ig öküzin ‘his fifty oxen’ do. ro, 2; ek (k)i: el(l)ig yašım do. 21, 2; üč el(l)ig yašım do.. 22, 3; tokuz el (Dig yašda: do. 48, 3: Xak.xi (in the fa"ul section) cllig yarma.'k ‘fifty coins’ (etc.) I 143; el(l)ig karı: bö:zin ‘with fifty cubits of cloth’ I 117, 5: KB ellig yašım 365 (tašdid on lem in Fergana MS.): xııı (?) Tef. el(l)ig/ellig/el(l)i 74-5 (at least one tašdid): xıv Rbğ. el(l)ig R I 817 (quotn.): Muh. xamsün ‘fifty’ elli: Mel. 81, 14; el(l)i:g Rif. 187: Čağ. xv ff. ellig (‘with tašdid and -g’) elli Vel. 71 (quotns.); ellig (‘with lem-i mušaddada') ‘fifty’ San. 1 i3r. (quotn.): Xwar. xııı elllg/elll 'Ali 12: xıv ellig Qutb 49; MN 9e: Kip. xııı xamsin elli: (with tašdid) Hou. 22, 12: xıv ditto Jd. 21; Bui. 12, 13:xv ditto Kav. 39, 6; 65, 8; Tuh. (Tuhsi, Tohar) 60b. 9.

D 2 ellig (ruler (land), king) P.N./A. fr. 1 e:l (country, land); originally lit. ‘having a realm’, it soon came to mean ‘king’, perhaps at first to supply a word with this meaning for translations of Bud. and Man. scriptures. In Uyğ. Bud. it is often combined, or alternates, with xa:n (head, leader, chief, ruler. king, emperor, padishah). q.v. It then came to be spelt, and perhaps pronounced, 6Hg with a singl -1-, and perhaps, at some uncertain later date, ilig. In Persian it suffered further changes, e.g. to ilek, but this was prob. never really a Turkish word. Apart from the refces. below, the only survivals seem to be in NC Kır. eldü ‘populated’; eldik (1) ‘democrat’; (2) in phr. calpı eldik ‘embracing all the people’, and possibly ilik or ilik cilik ‘neighbour’. See Doerfer II 661. Türkü vııı ellig (spelt with two 1’s) bodun ertim ‘we were a people with a realm of our own’ IE 9, \\ e 8; o.o. IE 15, \\ E t₃ (elsiret-)_; / E 18 (ditto); I E 29, II E 24 (ığaŋ; eči:m xagan eli: kamšağ boltuki:nta: bodun el(l)igi: ekigü: boltuki:nta: ‘because my uncle the xağan's realm became insecure and the people and their ruler camc to be at variance’ IN 3: vııı ff. Man. teŋri el(l)ig TT II 6, 27, etc.; el(l)ig xan do. 10, 88; M III 14, 3 (iii) (Igid-): Yen. el(l)ig er Alai. 26, 10 (dubious, text chaotic): Uyğ. vııı ff. Man.-A (our gracious father) edgü kılınčltğ el(Dİgemez ‘our beneficent king’ M I 10, 3-4: Man. el(l)ig begler ‘begs who have a realm of their own’ Wind. 250, 31: Chr. el(l)fg xan Mašıxa tegrlke ‘to the divine king, the Messiah’ U I 6, 16-17; a.o. do. 7, 2: Bud. el(l)ig is used in three ways: (1) as an Adj. qualifying xan, etc., e.g. el(l)Ig xan Suv. 314, 5; el(l)igbeg U III 41, 7 (ii); Sanskrit reštram ‘kingdom’ eleg (sic) ulušı TT VIII C. 1; (2) after Proper Names, usually representing Sanskrit reje ‘king’, e.g. Prasenaji elig (so spelt) TT VIII H.2; Mağayt (?) el(l)ig PP 4, 2; o.o. UII 22, 5 and 8; (3) by itself as a Noun, e.g. kagi el(l)ig ‘his father the king’ PP 6, 5: Civ. Kadir Bilge teŋri el(l)ig kuti ‘his divine majesty Kadir Bilge’ USp. 88, 2; a.o. TT VII 9, 11 (8a:n): O. Kır. ıx ff. Mal. 15, 3 (2 uya:): Xak. xı KB Küntuğdı el(l)ig 353; many o.o. xıı (?) KB VP ditto 68: xııı (?) KBPP ditto 31-2; Tef. Madina ellig kišiler ‘the people of the city of Medina’ 75: Čağ. xv ff. elig or Jlig a title used on coins, no date specified R I 816; ilek (spelt) (1) a place-name; (2) the title of the padišah of the town of Yağma (Pe. \\ quotn.) San. 1131-. e: Xwar. xıv elIig ‘belonging to (what?, etc.) country’ Qutb 49: Osm. xıv el1ü ‘the people of a realm’ in one text TT S II 531.
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elik (roe-buck, goat, deer) survives only (?) in several NE languages R I 81s, 1484 including Khak. and Tuv.; NC Kır., Kzx., and SW xx Anat. SDD 524; most authorities translate it ‘roe-buck’, but some ‘female wild goat’; the original meaning was almost certainly ‘roe-buck’, rather than ‘roe-deer’ in general. Türkü vııı ff. IrkB 63 (ičre:): Xak. xı KB elik külmiz ‘the roebuck and his doe’ 79: xııı (?) At. qada birle iltıür tuzakka elik ‘by fate the roe-buck is caught in the trap’ 45e: Kip. xııı al-ğazel ‘male gazelle’ elik (Tkm. i:vuk) Hou. 11,e: xıv elik al-ğazel İd. 21.

?D elü:g (? elö:g) (mockery, ridicule) ‘mockery, ridicule’; prima facie a N.Ac. fr. *elü:-. An early l.-w. in Mong. as eleg (with Den. V. elegle-; Kow. 205-6, Haltod 47). The modern forms, NE elek R I 811; elik do. 815; Khak. Bas. 334; NW Kar. elik R I 815; Kozv. 183; Kaz. elek do. 811 look more like reborrowings fr. Mong. than direct survivals. Xak. xi. elü:g al-suxriya ‘mockery’ Kaš. I 122.

D ilig (attachment) Dev. N. fr. il- (? i:l-) (catch, hang, cling, зацепиться); ‘attachment’ and the like. N.o.a.b., but see iliglig. There are several modem words of similar forms and some may be descended from this word, e.g. SW xx Âııat. ilik čeken ‘the cords that tie the ends of a camel’s wooden collar together’ SDD 786. Uyğ. vııı ff. Bud. ev barklığ iligig tutuğuğ ‘attachments and ties to home and household goods’ USp. 105, 7-8.

D ölüg (dead, corpse) N./A.S. fr. öl- (die, killed); ‘dead; a dead person, corpse’. S.i.a.m.l.g. w. phonetic variations. NW Kaz. distinguishes between üli ‘dead’, and ülik ‘corpse’ R I 1849 but this is unlikely to reflect an earlier antithesis between ölüğ and ölük, the word is consistently spelt ölüg in those alphabets, Runic and Manichean, which distinguish g and k. See Doerfer II 621. Türkü vııı tirigi:... ölügi: ‘those of you who survived... those of you who died’ 1 N 9 (yurt); vııı ff. (a dappled cow gave birth to a dappled calf...) ölü:gde: ozmi;š IrkB 41; this could conceivably mean ‘was saved from death’, but the phr. used for this in 13, 17, and 49 is ölü:mde: ozmi:š, and the form in 41 is prob. a scribal error: Man. ol ölügke katıldı ‘he had intercourse with that dead (woman)’ MI 5, 7; o.o. 5, 8; 6, 4: Yen. tirig ölüg ara: ‘between the living and the dead’ should perhaps be read in Mal. 26, 1: Uyğ. vııı ff. Man.-A ölügüg tiriglügeli («c, but ? error for tiriglegelŋ ‘raising the dead’ M I 24, 27-8: Bud. ölüg teg ‘like a dead man’ PP 61,7; a.o. 26, 7; ölüg kergeksiz yıdığ etöz ‘a dead, useless, stinking body’ TT VI 229; o.o. 284, 289: Xak. xı ö:lüg («V) al-mayyit ‘dead’ Kaš. I72 (in a section containing words with two short vowels, the ö:- (think, meditate, remember) (awe) is an error); nine o.o., spelt ölüg, al-mayyit: KB ölügdin, tirigke kumaru söz ol this is a legacy from the dead to the living’ 270: xııı (?) At. ölüg ‘dead, dead man’ 17, etc.; Tef. ditto 245: xıv Rbğ. ditto R I 1249: Čağ. xv ff. ölük (‘with -k’) nnirda ‘dead’ Vel. 114; ölük (? sic) murda San. 8ev. 5 (quotn.): Xwar. x 111 (?) ölüg 'dead man’ Oğ. 286, etc.; ölüg barğu ‘inanimate booty’ (as opposed to tirig barğu) do. 170: xıv ölüg ‘corpse’ Qutb 123: Kom. xıv ’dead, a dead man’ ölü CCI, CCG; (Jr.: Kip. xııı al-mayyit ölü Hou. 26, 4: xıv ditto Id. 20: xv mayyit öli Tuh. (Tuhsi, Tohar) 33b. 4. i

D ülüg (share, part, destiny, fate) (luck) Dev. N. fr. üle:- (divide); ‘share, part’, (in the sense of one of several equal shares or parts); hence, metaph., ‘destiny, fate’. Less common in modern times than the syn. word ülüš (share, portion) but survives in NE (several dialects) ülü: R I 1850; Tuv. ülüg, and, with a wide range of meanings, SW xx Anat. ülü SDD 1430. Türkü vııı T 4 (2 atlığ, yada-.ğ); ülügi: (? jjc, not ölügi:) anča: ermiš erinč ‘his fate was presumably this’ (he attacked the enemy alone and was killed) Ix. 23: vııı ff. IrkB Postscript (alku:): Uyğ. vııı ff. Man.-A in a metaphorical prescription yetl ülüg... bir ülüg... iki ülüg ‘seven parts of... one of... 1 two of M III 32, 4-9 (ı): Bud. tegin kutı ülügi üčün ‘because it was the prince’s fortune and destiny’ PP 33, 5; similar phr. do. 64, 1: Xak. xı ü:lüg (bi-išmemi'1-alif ‘with Ü-, not Ğ-) al-našib ‘fate, destiny’ Kaš. I 72 (the long Ü:- is an error, see ölüg (dead, corpse)); / 62, 19 (ülüš): KB ülüg normally means ‘share’, less often ‘destiny’, sometimes it contains implications of both; etöz ülgi barča boğuzdm kirer ‘the body’s share alwhys enters by the 'throat’ (and the soul’s by the ear) 991; bayat kimke berse 'ineyat ülüg ‘the man to whom God gives His favour as his destiny’ 1797; o.o. 179, 271, 832, 1292, 1829, 3726, 4282, 649e: Kip. xıv ülü: (‘with front vowels’; and ülüš (share, portion)) al-našib İd. 20: Osm. xıv to xvıı ülü ‘share, part; destiny’ in several texts TTS I , 743; II 950; III 728; IV 802.

D ülgü: (measuring, weighing, scales) (1) as N.Ac. ‘measuring, weighing’; (2) as Conc. N. ‘weighing machine, pair of scales’; presumably Dev. N. fr.*ül- (weigh), since it cannot either morphologically or semantically be derived fr. üle:- (divide). S.i.a.m.l.g. except SE, with a wide range of meanings, usually ‘model, T pattern’, in such applications as ‘boot-last’. See Doerfer II 539. Uyğ. vııı ff. Bud. ol buyanlığ ükmeknig ülgüsin tegin ülgü- . , legeli sanağalı bolğay ‘it will be possible to measure and estimate the measure (Hend.) , of that accumulation of merit’ USp. 89, 1-2; ’similar phr. do. 4 and 14; Suv. 136, 22; o.o. Hüen-ts. 134 (batur-), 1834: Xak. xı ülgü: al-faymen (Pe. paymen) ‘a measure’ Kaš. I 129: KB (in the signs of the zodiac) ülgü ‘Libra, the Scales’, 140: xıv Rbğ. ditto (in the 'passage quoted fr. KB) R I 1254: Čağ. xv ff. ülgü (spelt with ii-, -g-) (1) andeza ‘measure, measuring’; (2) burc-i mizen ‘Libra’ San. 8er. 16. 1
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D *elgek (sieve) Conc. N. fr. elge:- (sift); ‘sieve’ (for solids, as opposed to silzgU: ‘strainer’ for liquids). No doubt an old word, although there is no certain early occurrence . S.i.a.m.l.g. in a wide variety of forms, usually elek, elek, Ilek. The alternative modern word kalbur is a corruption of Persian ğirbel. See Doerfer II 537- (Xak.) xıv Muh. (among the cook’s implements) al-munxal ‘sieve’ e:le:k Mel. 64, 7; u:n e:le:ki: Rif. 163: Čağ. xv ff. elek panvizan ‘sieve’, in Ar. munxal San. nzv. 8 (quotn.): Kom. xıv ‘sieve’ elek CCI; Gr.: Kip. xııı al-munxal ele:k (alif unvocalized) Hou. 17, 13: xıv elek al-munxal; wa'l-kaf li'1-ela ‘the -k is (the Suff.yfor an implement’ td. 22: xv munxal elek Tuh. (Tuhsi, Tohar) 34a. 10; 49a. 8.

C ? elgün (elem elgünler) (people, world, common people) See 1 e:l (country, land).

ülker (Pleiades) ‘the constellation of the Pleiades’; Kaš. alone gives a second meaning, but since most Turkish star names are names of other objects (‘black bird’, ‘white stallion’, etc.) used metaph. it is possible that this was the original meaning. S.i.a.m.l.g. usually as Ülker and the like. Forms like ürker in some NC and SC languages are a fairly recent corruption. Uyğ. v, vııı ff. Civ. Ülker yultuz ‘the 18th lunar station’ TT VII 57, document T. II D. 79, 1 (see Clauson, ‘Early Turkish Astronomical Terms', UAJ XXXV D. 363): Xak. xı Ülker al-turayye ‘Pleiades’; and in war ‘an ambush’ (kayd) is called Ülker čerig; it is operated as follows, yutakattabu'l-cund kate'ib kata'ib min kull aivb ‘the army is broken up into detachments (posted) in various places’, and when one detachment falls back (karrat) the others follow after it, and by this device qallamd yanhazim ‘ (the enemy) is often routed’ Kaš. I 95 (Ülker čerig thus means literally ‘an army made up of (a group of) detachments’, a good simile for a group of stars); Ülker al-turayyd III 40, 11 (yultuz): KB Ülker savılmıš bašı ‘the Pleiades were declining’ 4889, 62le: xıv Muh. al-turayye ülger (-g-marked) Mel. 79, 8; ü:lker Rif. 183: Čağ. xv ff. ürker (sic) nern-i sitdra-i parwtn ‘Pleiades’, in Ar. turayye San. 7ir. 19: Xwar. xıv Ülker ditto Qutb 123 (ölkeŋ, Z03: Kip. xıı 1 al-turayye Ülker Hou. 5, 5: xıv ditto td. 22; Bui. 2, 14: xv ditto Tuh. (Tuhsi, Tohar) 8b. 8: Osm. xıv ditto in one text TTS I 743 (as there pointed out ülger ‘the face of a woven fabric’ is a corruption of Persian ruy kar).

elge:- (sift) ‘to sift (a solid substance Acc.), pass (it) through a sieve’. S.i.a.m.l.g., often with -g-elided; the variations (e-, 6-, İ-) in the initial point to an original 6-, Contrast süz- (sift, strain, filter, clarify, purify, look, glide) (see) ‘to strain (a liquid)’. Uyğ. vııı ff. Civ. teveniŋ övkesin kutırıp (error for kurıtıp) sokup elgep ‘dry, crush, and sift a camel’s lung’ H I 60; o.o. 77, m; inčge elgep ‘sift it finely’ II II 12, 13; a.o.o.: Xak. xı ol u:n elge:di: ‘he sifted (naxala) the flour’ (etc.) \\\ Kaš. I 284 (elge:r, elge:me:k): xıv Muh. naxala e:le:- Mel. 31,12 (mis-spelt i:lek-); Rif. 115; naxlul-daqiq e:le (mak in error) 37, 6; 123: Čağ. xv ff. ele- ‘to sift (bixtan tva ilek kardan) flour, etc. with a sieve’, San. nov. 20 (quotn.): Kip. xııı naxala ele:- (unvocalized) Hou. 34, 2: xıv ele- (‘with front vowels’) naxala Id. 22: xv naxala ele- Tuh. (Tuhsi, Tohar) 37b. 4.

D elget- (sift) Caus. f. of elge:- (sift). S.i.s.m.l. Xak. xı ol u:n elgetti: (sic in MS.) anxala'l-daqiq ‘he had the flour sifted’ Kaš. I 264 (elgetür, elgetme.k).

D elgel- (sift) Pass. f. of elge:- (sift). Survives only in NE Khak. llgel- ‘to be sifted’; Kız. elgel-‘to shiver'; Koib. ^Igel- ‘to clatter’ R I 812; for these metaph. meanings cf. elgen- (Kom.). Xak. xı u:n elgeldi: ‘the flour (etc.) was sifted’ Kaš. I 250 (elgelür, elgelme:k).

D elgen- (sift) Refl. f. of elge:- (sift), also used as Pass. S.i.s.m.l.g. in NC, SW. Xak. xı ura:gut u:n elgendi: ‘the woman sifted flour for herself’ Kaš. I 255 (elgenür, elgenme:k): Kom. xıv ‘to be frightened’ (prob. lit. ‘to shiver’, cf. elgel-) elgen- CCG; Gr. : Kip. xivelen-nuxila td. 20.

PU ilgün- (shaken) Hap. leg.; perhaps an error for elgen- ‘to be shaken’. Uyğ. vııı ff. Man. yeme kamağ üküš 1 ığač otlar ol yel tegrİ küčin ilgünmekin tuğar ‘and all shrubs, trees, and plants come into existence by reason of the strength and shaking (?) of the wind god’ Wind. 249, 6-8.

D elgeš- (sift) Co-op. f. of elge:- (sift). S.i.s.m.l. Xak. xı ol agar u:n elgešti: ‘he helped him to sift the flour’; also used for competing Kaš. I 238 (elgešü:r, elgešme:k).

D öli:ge: (moist, sticky) Hap. leg.; Dev. N. fr. öli:- (moist, damp), presumably in the sense of something moist and sticky. The MS. is stained at this point and al-šarf, which is not shown with this meaning in the dicts, is perhaps an error. Xak. xı öli:ğe: nabtul-dibq tva hmva'1-šart ‘the plant which produces bird-lime’ Kaš. I 137.

D eligči: (artizan, workman) Hap. leg.; N.Ag. fr. elig (? elig/əlig/) (hand, forearm) (el-bow); presumably ‘one who works with his hands’; but the passage may be corrupt. The word so read in USp. 57, 13 is an error for alımčı. Uyğ. vııı ff. Bud. (I will explain a device for dealing with the matter; the birds and crows will not damage your fruit); ötrü yemišlŋ eliğči er elteyin ‘and then I will bring in your fruit as a labourer ?)’ PP 75, 4-5.

D eliglig (? eliglig see TT VIII) (handy, XX-handed) P.N./A. fr. elig (? elig/əlig/) (hand, forearm) (el-bow); usually preceded by qualifying Adj., ‘having... hands’. Survives only (?) in SW Osm. elli. Uyğ. vııı ff. Bud. yumša:k eliglig (sic) a:da:klığ e:rur ‘has soft hands and feet‘ TT VIII G.58; (arms) uzun körkle eliglig ‘with long beautiful hands’ Suv. 349, 2-3: Xak. xı Kaš. I 336 (šal šul): Osm. xıv elli elinde ‘with his own hands’ TTS II 373.
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D eliglik (glove, gauntlet) A.N. (Conc. N.) fr. elig (? elig/əlig/) (hand, forearm) (el-bow); ‘glove, gauntlet’. Survives only (?) in NE eltek, ellik, etc. Ii I 824, 826, 1492; SW xx Anat. ellik, enlik, ennik SDD 525, 539. Xak. xı eliglik al-quffezen ‘a pair of gloves or gauntlets’ Kaš. I 153: Kip. xıv ellik al-quffez\ compounded of el ‘hand’ and -Hk al-lahiq 'atama ti’l-i'ded ‘suffix designating (kinds of) equipment’ Id. 21: Osm. xv and xvı ellik ‘glove’ in several texts TTS II 246; IV 290.

D ülüglüg (lucky) P.N./A. fr. ülüg (share, part, destiny, fate) (luck); lit, ‘having a share, or destiny’, but normally ‘having a good destiny, fortunate’. N.o.a.b. Türkü vııı ff. Man. kutluğ ülüglüg el(l)ig xan ‘the divinely favoured fortunate king’ TT II 10, 87-8: Uyğ. Man.-A ülüglüg kutluğ bodun biz M III 29, 2 (iii): Bud. kutluğ ülüglüg (or vice versa) U 11 15, 5; PP 21,4; Suv. 474, 21: Civ. TT I 154-5 (oğul): Xak. xı bilig kiši: ara: ülüglüg ol ‘wisdom is shared out (maqsum) between people’ Kaš. I 511, 25 (grammatical example); n.m.e.

D ülgülüg (suitable, appropriate) P.N./A. fr. ülgü: (measuring, weighing, scales); lit. ‘having measure’, but normally ‘suitable, appropriate, fitted to its task’. Survives in NE Khak.; NC Kır., Kzx.; NW Kaz. R I 1343; SW xx Anat. SDD 1430. Xak. xı KB birisi yalavač till ülgülüg ‘one is the envoy, whose tongue is fitted to his task’ 2733; kılınčı köni ol iši ülgülüg ‘his acts are upright and his deeds appropriate’ 1837; o.o. 2501, 6008: xıv Muh. (?) šay' mawzftn ‘a thing which is of full weight, harmonious’ and the like ü:lgu:lüg (first -g- marked) Rif. 188 (only).

D ülgülenčsiz (immeasurable, inestimable, shapeless) Priv. N./A. fr. Dev. N. fr. Refl. f. of ülgüle:-; ‘immeasurable, inestimable’. Pec. to Uyğ., syn. w. ülgüsüz (immeasurable, inestimable, shapeless), teglenčsiz. Uyğ. vııı ff. Bud. ülgülenčsiz teglenčsiz buyan edgü kılıncığ ‘inestimable and immeasurable merits and good deeds’ Suv. 151, 5 — 7; similar phr. do. 45, 2-3; 360, 11-12; ülgülenčsiz üküš Hüen-ts. 2041 (1 us- (thirsty)).

D ilgerü: (*ilkgerü:) (i:le:rü:) (before, earlier, preceding, in front, forwards, eastwards) abbreviated Directive f. of ilk; normally ‘forwards’ of space, and in the earliest period, when the cardinal points were fixed by facing east, ‘eastwards’; later also sometimes of time, ‘earlier, preceding’. S.i.a.m.l.g. w. phonetic variations. Türkü vııı ilgerü: is common and normally means ‘eastwards’, e.g. ilgerü: kün tuğsukda: ‘in the East’ / E 8, \\ E 8: Uyğ. ıx ilgerü: kün tuğsuk (gap) III B 7 (ETY II 38): vııı ff. Man.-A yokaru kodı ilgerü kerü atı eštilmiš ‘whose name has been heard above, below, in front, and behind’ M I 26, 26-7: (Xak.) xııı (?) Tef. ilgerü/ilerü ‘forwards; before (of time)’ 124: xıv Muh. qabl ‘before, in front’ (of place) i:lerü: Mel. 14, 11; Rif. 90; taqaddama ‘to go forwards’ i:le:rü: ket- (in margin) 24, 9 (only); al-waladu'l--atcival ‘eldest son’ i:le:rü: oğul 49, 10 (tu:n 144): Čağ. xv ff. ilgeri ileri Vel. 77; ilgeri piš dadd-i pas ‘before, in front’, opposite to ‘after, behind’ San. n^r. 2 (quotn.): Xwar. xııı (?) ilgerü ketdiler ‘they went \\ forwards’ Oğ. 215; a.o.o.: xıv ilgerü ‘forwards’ Qutl) 58: Kom. xıv ‘forwards, in front’ ilgeri CCI, CCG; Gr. 106 (quotn ): Kıp. quddem ‘in front’ (opposite to ‘behind’ k^ru:) yülge:ri: (sic, in error) Hou. 26, 19:xiv ilgeri: al-azvzval Id. 21 ; (of time) qabl i:-Ie:rü: But. 13, 10: xv (of place) qttddam ilgeri (and ileyln) Kav. 35, 4; amam 'in front of’ ilgeri Tuh. (Tuhsi, Tohar) 5a. 6; 73b. 7; Osm. xıv ff. ilerü (as late as xvıı ) /ileri (as early as xv) ‘before’ both of time and place, and as Adj., Adv., and Postposition (with Abl.) and in phr.; c.i.a.p. tts 1372-3; 11524-5; m 362-3 ■, / v 415-17.

D iligsiz (unattached) Hap. leg.; Priv. N./A. fr. ilig (attachment). Uyğ. vııı ff. Bud. Sanskrit asajyamenakeyena ‘with a body not attached (to this world)’ Iİi:nme:yü etöz üze: and iligsiz etöz üze: TT VIII A. 40.

D ilkisiz (unprecedented) Priv. N./A. fr. ilki: (ilk) (ilk, first, former, former(ly), previous self, beginning, from the beginning) (ilk); lit. ‘having nothing before it’. Pec. to Uyğ. Bud. Uyğ. vııı ff. Bud. ilkisiz uzun sansardın berü ‘since the immemorially old, long chain of rebirths (Sanskrit samsera) began’ Suv. 133, 12; similar phr. TT IV 4, 19; ilkisizdin berüki kılmıš ‘ (sins) committed from time immemorial’ do. 14, 62; similar phr. do. 6, 23; 8, 53D ülügsüz Priv. N./A. fr. ülüg; ‘unfortunate, ill-fated’. N.o.a.b. Also occurs in some Bud. texts as a mis-spelling of ülgüsüz. Uyğ. vııı ff. Bud. (therefore the people of this world) kutsuz ülügsüz erür ‘are unfortunate and ill-fated’ TT VI 7; a.o. do. 8 (in both cases with v.l. tVgüstiz): Xak. xı KB (people without understanding) ülügsüz turur ‘are ill-fated’ 296. *

D ölgüsüz Hap. leg. (?); Priv. N./A. fr. *ölgü: N.Ac. fr. öl- (die, killed); ‘immortal’. Xak. xı KB (what is born dies, but words remain as a memorial) sözüg edgü sözle özüg ölgüsüz ‘speak good words and you yourself (your life) will be immortal’ 180.

D ülgüsüz (immeasurable, inestimable, shapeless) Priv. N./A. fr. ülgü: (measuring, weighing, scales); ‘immeasurable, inestimable’. Survives only (?) in SW’ xx Anat. ‘shapeless’ SDD 1430. Cf. ülgü-lencšiz. Uyğ. vııı ff. Man. ülküsüz (sic, in error) sansız tınlığlarka ‘to innumerable (Hend.) mortals’ TT III 102: Bud. ülgüsüz sansız tınlığlanğ Suv. 267, 13-14; do. 584, 12-13 (učsız); ülgüsüz üküš TT VII 40, 12; USp. 102b. 7; Suv. 31, 2; ülgüsüz (mis-spelt ülügsüz) buyan edgü kılınč ‘innumerable merits and good deeds’ TT V 6, 40; 8, 74; a.o. Suv. 21, 16 (kolusuz): (Xak.) xııı (?) Tef. (we have mentioned a few here) eyat tafsîri ülgüsüz bolmasun tep ‘in order that the interpretation of the verses may not be unduly prolix’ (? , Borovkov translates ‘without illustrative examples’, but this is improbable) 338 (s.v. ülgü).

D eligle:- (? dligle:-) (deal, handle) Den. V. fr. elig (? elig/əlig/) (hand, forearm) (el-bow); ‘to handle, seize with the hand’, and the like. \145\ Survives in NE Tuv. iligle- ‘to measure in thumb’s breadths’; SE Tar. ilikle- ditto R I 1485; and elle- ‘to handle’, etc. in some NW and SW languages. Uyğ. vııı ff. Bud. bu bıčak digleyü ‘taking this knife in their hands’ U IV 32, 7: Čağ. xv ff. elikle- (‘with -k-’) ele götür- ‘to take up in one’s hand (handle)’ Vel. 71 (quotns.); dlkle- ba-dast atomdan tva dastgir kardan ‘to take in one’s hand, to seize’ San. ii2r. 15 (quotn.).
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D eltigle:- (ridicule, mock) Den. V. fr. elü:g ‘to ridicule, mock’. In the MS. of Kaš. the lem is vocalized both with kasra and damma. Survives in some NE languages as elekte-/elikte-; NC Kır., Kzx. elikte-; NW Kaz. elekle-; cf. elti:g. Xak. xı ol anı: elügle:di: hazi'a bihi tva saxira minhtt ‘he ridiculed and mocked him’ Kaš. I 307 (verse; elügle:r, elügle:me:k): xııı (?) Tef. saxira elügle- 7e: xıv Muh. tawaqaha ‘to be impudent, insolent’ e:rügle- (?) Mel. 24, 13 ; Rif. 106 (seems to belong here, but the MSS. show a wide range of vocalization, e.rigle-, eriglii-, eyürkle-, üyergele-, üyergüle-): Kom. xıv ‘to mock’ elikle- CCI, CCG; Gr.: Kip. xv a'eba ‘to put (someone) to shame’ Wilkie- Tuh. (Tuhsi, Tohar) 5a. 13; 'ayyaba ditto 25b. 9.

D ülgüle:- (measure, estimate) Den. V. fr. ülgü: (measuring, weighing, scales); ‘to measure, estimate’, etc. Survives only (?) in NC Kzx. ülgülö-, Tob. tilgüle- R I 1859. Uyğ. vııı ff. Bud. USp. 89, 1-2; 4-5 (ülgü:): Xak. xı KB (if you hide perfume, its smell makes it obvious) bllig klzlese sen tllig ülgüler ‘if you hide wisdom, it gives measure to the tongue’ 312; ačayın sözümni saga ülgülep ‘I will reveal my speech to you measuring (my words)’ 792; (in the year 462) bitlyü tükettim bu söz,ülgüle ‘I finished writing this treatise, measuring (my words)’ 6495: xıv Muh. (?) al-tvazn ‘to weigh’ ülgü:lemek Rif. 126 (misspelt ülgürlema:k, unvocalized; Mel. 39, 3 da:r (mak).

D eligleš- (? digleš-) (handshake, grasp); Recip. f. of eligle:- (? dligle:-) (deal, handle); ‘to grasp one another by the hands’ and the like. Survives only (?) in SW Az., Osm., Tkm. elleš-, Xak. xı KB (he and the king bade one another good-bye) eliglešti kaldı d (l)ig kadgura ‘they shook hands, and the king stayed there grieving’ 5445: xııı (?) Tef. eligleš- ‘to hold one another’s hands’ 75: Cağ. xv ff. elikleš- Recip. f.; be yak-digar dastbezi kardan wa dast eıvardan ‘to engage in horse-play and grasp one another’ San. 112V 1: Osm. xv ff. elleš (1) (in a friendly fashion) ‘to shake hands’; (2) (in a hostile fashion) ‘to grapple with one another’; in several texts TTS I 263; II 373; III 245; IV 289.

D ölügse:- (dead, corpse) Hap. leg.; Desid. Den. V. fr. ölüg (dead, corpse). Xak. xı er ölügse:di: ‘the man wished he was dead’ (an yakün mayyit) Kaš. I 303 (ölügse:r, ölügse:me:k).

VU ılal (yes) a respectful word for ‘yes’. Pec. to Xak. Xak. xı ılal harf tva ma'nehu na'am; \\\ luğatu’l-xeqeniya an Exclamation meaning ‘yes’; a word in the Xakani (here probably, more technically ‘court’) language; used in answering amirs (begs) and kings Kaš. I 78: KB (at the end of an interview with the king) ılal tep turup čıktı ögdülmiš-e ‘ögdül-miš said "yes”, stood up and went out’ 3946, 5027, 5668.

?E ülül (weigher, weighman) Hap. leg. In the text below both l’s are marked as doubtful, and while ülül is a possible Dev. N. fr. *ül- (weigh), it seems more likely that the word should be read uyu l gyu g, ülgüg. Uyğ. vııı ff. Bud. Sanskrit metrakeri ‘a maker of measures (weigher, weighman)’ uyu lyu(?) lyu(?) g kıltačı TT VIII /Î.45.

D alıl- (taken, received, salaried, paid) Pass. f. of al-; ‘to be taken, received’, etc. A rare word usually replaced by the Refl. f. alın- (taken, captivated, fascinated, collecting). Survives only (?) in NE Tel. R I 378. Uyğ. vııı ff. Bud. Sanskrit bhfte ‘salaried, paid a wage’ terke: a:lılmıš TT VIII D.43: (Xak. xı KB 782 alılğıl v.l. in Vienna MS. for alınğıl): xıv Muh. (in a section on the Pass. f.) axada aldı:; uxida alıldı: Rif. 129 (Mel. alındı:).

D ula:l- (repaired, joined, rejoined, twisted together, united, tied) Pass. f. of ula:- (repair, join, rejoin, twist together, union, tie); ‘to be joined (together), attached’. N.o.a.b. A quite different verb ulal- ‘to become big, or bigger’ (now obsolete?) is noted in Čağ., Xwar., Kip., and Osm. fr. xııı onwards; it is obviously ultimately derived fr. uluğ (big, great) but is inexplicable morphologically. Uyğ. vııı ff. Bud. Sanskrit anubadhneti ‘he fastens on’ (sic Active,) eyin ula:lur TT VIII F. 14; (let us now have recited) bu nomnug kegürü ulalmıš sti tıltağın ‘the widely attached preface (Chinese l.-w.) — root of this scripture’ Suv. 2, 4-5: (Xak.) xıı (?) Tef. (some S2y that) šu‘übu (n) šeherlerde ulalmıš ‘the (sedentary) tribes are attached to (Borovkov ‘reside in’) towns’ 3²5-

E elilig (ruler (land), king)) Hap. leg.; no doubt a mis-spelling of 2 ellig (1 ellig (fifty), 2 ellig (ruler (land), king)) perhaps due to overemphasis on the fact that the word contained two l’s. Uyğ. vııı ff. Man. (you were born as a divine teacher) bar elilig kög kalığ yüzinte ‘in the face of the sky over all realms’ TT III 129.

D alım (debt, tax, payment) (alms) N.S.A. fr. al- (take, capture, accept); lit. ‘a single act of taking, or receiving’, in practice usually ‘a debt’ (due to oneself), or ‘a tax’ (taken by the government). S.i.m.m.l.g. w. A wider range of meanings including ‘purchase’. See berim be:rim (debt (obligation), payment). Uyğ. vııı ff. Civ. (in a lease: ‘if I get a crop from the land and’) berim alım kelse ‘if debits (debt) and credits (receivable) arise (come due)))’ USp. 11, 7-8; 19, 6-7; (66, 7-8) ; o.o. do. 32, 2; 111,5 (üzüš-); Xak. xı alım al-daynu’lladi 'ale'1-insen ‘a debt which İ9 due to a man’ Kaš. I75 (prov.); 743 (1 ö:č); III252 (öte:-); alım berim II 185, 2 (saštur-); 214, 15 (satğaš-); III 288, 8 (satğa:-); a.o.o.: KB \\ kayusi berim teg kayusı alım ‘some of them are like a debt one owes, some like a debt owed to one’ 309: Osm. xıv to xvı alım ‘a debt due to oneself’ in several texts; alım satım ‘buying and selling, commerce’ once (xvı) TTS I 20; III 16; IV 17.
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It should take an effort of an etymological linguist not to connect the dots between alms and alım both meaning “payment”. At least, a note of fortuitous coincidence is due, if that is implied. With obvious phonetic parallelism, the semantic parallelism is striking, demonstrating nearly perfect paradigmatic transfer in a company with kut “God”, kiv- “give”, uğur (A.-Sax. gyrn) “occasion (fate, misfortune)”, alım “alms”, alimony “payment”, alimentation “nourishment, provision”, and more, all without even marginally credible IE etymology.

D 1 ulam (continuous, lasting, permanent) N.S.A. fr. ula:- (repair, join, rejoin, twist together, union, tie); lit. ‘a single act of attachment’, in practice, rather indefinitely, ‘continuous, lasting, permanent’. Survives in several NE languages R I 1375, 1687; Khak., Tuv.; NC Kır.; SW xx Anat. SDD 1415, 1416. See Doerfer II 522. Uyğ. vııı IT. Civ. (my female slave named (PU) Tolat) men Kalımtunıg kisidin ulam sjatlp] almıš ‘whom I Kalimtu had bought irrevocably (?) from my wife’ USp. 56, 4-5 (a peculiar transaction, perhaps mistranslated); ulam yarlığ b^rtürü yarlıkayuk ermiš ‘he deigned to command that an irrevocable (?) order should be given’ do. 88, 9: Xak. xı KB (present to His four worthy Companions innumerable greetings) kesüksüz tutašı ulam ‘uninterrupted, constant, and continuous’ 31; kesüksüz ulam 61, 1348; kičig oğlanığ kör ukuška ulam ‘see that the small boy is constantly attached to understanding’ 293; (if medicines were effective against death) otačı turu kalğay erdi ulam ‘the physician would be permanently in attendance’ 1199; o.o. 3714, 549° •' xıı (?) KB VP yeme ešlerige salam ham ulam ‘and also continuous greetings to His Companions’ 7: xııı (?) At. (the wise man...) tirildi ulamsiz ulamı bolup ‘spends his life attached to those who have no (other) attachment^ ?) (and dies leaving a good reputation) 239; Tef. ulam artukluk ‘an addition attached’ (P) 325: Xwar. xıv ulam ‘continuous’ (greetings; cf. KB 31) 1le: (Kom. xıv ulam is used as a Postposn. with the All. meaning ‘by means of, through’, and the like; it is difficult to see how this meaning evolved CCG; Gr. 265 (quotns.)).

D 2 ulam (by means of, through (Postposn.)) Kom. xıv ulam is used as a Postposn. with the Abl. meaning ‘by means of, through’, and the like; it is difficult to see how this meaning evolved CCG; Gr. 265 (quotns.)

D ölüm (death) (Val, Wal in Valhalla, Walhalla) N.S.A. fr. öl- (die, killed); a single act of dying, ‘death’. C.i.a.p.a.l. Türkü vııı İT. ölü:mde: ozmi:š ‘he escaped death’ IrkB 13, 17, 49 (and see ölüg (dead, corpse)): Uyğ. vııı ff. Man.-A ölüm küni ‘the day of death’ M III 11, 11 (ı): Man. ölüminte TT III 150: Chr. ölüm teginmiši ‘how he met his death’ U I 9, 11: Bud. ölüm yeri ‘the land of death’ PP 16, 7; 26, 3; 29, 8: ölüm ödi ‘the time of death’ U III 43, 28; a.o.o. Xak. xı ölüm al-mawt ‘death’ Kaš. I 75; a.o.o.: KB ölüm 1170 (1 ačığ), 295, 881, 1067, etc.: xııı (?) At. ölümdin ög-e ‘before death’ 12; Tef. ölüm ‘death’ 245: xıv Muh. al-mawt ö:lüm Mel. 45, 6; Rif. 138: Čağ. xv ff. ölüm (1) marg ‘death’; ( (2) ‘the foam on camel’s milk’ is a corruption of Mong. öröme, same meaning (Kow. 584, Haltod 114)): Xwar. xıv ölüm‘death’ Qutb 123; MN 145, etc.: Kom. xıv ditto CCI, CCG; Gr.: Kip. xıv ditto Bui. 5, 11: xv ditto Tuh. (Tuhsi, Tohar) 33b. 4.

?F alma: (apple) ‘apple’; cf. almila: (apple). The double form, and the fact that the apple is unlikely to have been native to the original Turkish habitat, suggest that this is a l.-w., possibly Indo-European. S.i.a.m.l.g. except NE where Russian yabloko (a recent l.-w.) is used instead; in SW Osm. but not Az., Tkm. pronounced elma. See almalik (apple orchard). (Xak.) xıv Muh. al-tuffeh ‘apple’ alma: Mel. 5, 7; 6, 2; 78, 13; Rif. 77, 183: Oğuz xı alma: al-tuffeh; the Turks call it almıla: Kaš. I 130: Xwar. xıv alma ‘apple’ Qutb 8; MN no: Kom. xıv ditto CCI; Gr.: Kip. xııı al-tuffeh alma: Hou. 7, 15: xıv ditto id. 22; a.o. do. 17 (ığač): xv ditto Kav. 59, 3 (and see ığač (ığa:č) (tree, shrubs, wood, pole, stick, staff, beam, column, (saddle)-tree, vine, branch, farsah, 30-inch length, strike by a stick, penis)); Tuk. ya. 2: Osm. xıv ff. alma: 'apple' in several texts TTS I 21; II 29.

The missing etymology is fairly clear: “untouchable, do not take”, fr. al- “take, capture, accept” + negation -ma-. The etymology points to a religious moniker in the context of the Adam and Eve story. The original name appears to be unrecorded, but centuries-old assertion of the Turkic-speaking folks that the Germanic “apple” is a Turkic word indicates that an allophonic native word still exists. This makes a paradigmatic transfer of the religious quartet: Adam (Turkic adam “man”), Eve (Turkic eb (em) “pudenda”), apple, and Torah (Turkic törü: “Law”) into the Bible, originating from the Southern Mesopotamia. The Southern Mesopotamia is the original home of the patriarch Abraham, and a millennia before Abraham, a kingdom of the Turkic Guties in Assyria. Apparently, in the 3rd mill. BC, the Adam, Eve, and apple story was a popular theme of the daily night storytelling, and as an oral tradition it diffused into the first oral Bible as a second version of creation heavy on Turkisms, codenamed Jahwistic (Yahweh), and composed in the late 7th or the 6th century BC, before the Jewish Priestly source amended Bible with a first, priestly version. Incidentally, 7th c. BC is the century when Scythians dominated Near East.

eb (em) (female genitalia, pudenda) (OTD p. 172 EM II женский половой орган (МК I 38) (female genitalia).

VU?D olma: (jar) ‘jar, pitcher’; morphologically Dev. N. fr. 1 ol- (ol-/bol- to be ready), but it is hard to see any semantic connection. N.o.a.b. Xak. xı olrria: al-carra ‘jar, pitcher’ Kaš. I 130; o.o. I 375, 21 (kuruğ); II 234, 24 (kutrul-); III 182, 13 (sız-): xjv Muh. al-carra (mis-spelt acarra) o:lma: Mel. 6, 2; Rif. 77; al-qulla ‘earthenware jug, pitcher’ o:lma: 170 (only).

VUF almir (lust) used only in the Hend. az almir ‘overwhelming desire, lust’, corresponds to Sanskrit trsne. Pec. to Uyğ.; no doubt, like 2 a:z (desire, lust, greed), a l.-w., possibly Iranian but not Sogdian. Uyğ. vııı ff. Bud. U II 11, 15; 12, 16; TT VI 71; o.o. in do., p. 59 note 71.

D alımčı: (creditor, debt collector) (aliment, alimentation) N.Ag. fr. alım (debt, tax, payment) (alms); ‘creditor’, with some implication of activity in the collection of debts; contrast alımlığ (creditor). Survives only (?) in NE Tel. alımčı ‘debt collector’ R I 385. Uyğ. vııı ff. Bud. alımčılarım ‘my creditors’ Suv. 10, 16; o.o. do. 8, 12; 18, 12: Civ. alımčılarim ma telim bolup ‘and as I have many creditors’ USp. 32, 3; in do. 57, 13 in a list of persons who may not object to a 8*1**. read biznfiŋ] urlukumuz özlügümüz alımčımız berimčimiz ağamız inimiz (all pl. ending on -z, Cf. Eng. pl. -s) ‘our progeny, blood relations (?), creditors, debtors, elder and younger brothers’: Xak. xı alımčı: arsla:n be:ri:mči: sıčğa:n ‘a creditor is (like) a lion, and a debtor (like) a mouse’ Kaš. I 75, 18; 409, 9; n.m.e.

?F almila: (apple) ‘apple’; cf. alma: (apple). Pec. to Xak.; prob. a l.-w. Xak. xı almila: al-tuffeh ‘apple’ Kaš. I 138; o.o. I, 130, 11 (alma:); II 311, 19; III 272, 19.

D alımlığ (creditor) P.N./A. fr. alım (debt, tax, payment) (alms); originally ‘creditor, one who is due to receive money’, contrast alımčı: (debtor). Survives with the same meaning in various forms in NE R I 385, including Khak., and as alımlı ‘capable, attractive’ in SW Osm. and xx Anat. Xak. xı alımlığ er al-raculu'1-de’in ‘creditor’ Kaš. I 148; a.o. I 240, 5 (üzlüš-).

alımlı (capable, attractive) ‘capable, attractive’ in SW Osm. and xx Anat

D almalik (apple orchard) A.N. (Conc. N.) fr. alma:; ‘apple orchard’. Survives in its literal meaning in some NW and SW languages, but used as a place-name over a much wider area. Does not occur in any Turkish text before xv, and then \147\ only as a place-name, but occurs as a place-name in a Sogdian document found at Mount Mug in Fergana which can be firmly dated to the first quarter of vm. It is unfortunately impossible to determine which of the various places with this name is referred to, but it must have been within reasonable distance of Fergana, and the name must be n legacy from the period when the Western Türkü ruled in this area. Türkü vııı in a much damaged Sogdian document, Hi, relating to the issue of various kinds of military equipment, quivers, weapons, etc. it is stated (1. 4) that 'dmdwkc yutfiu) mr’z ‘the assistant to the governor of Almaluk’ (Srfgdian d (Hebrew lamed) here used with its original value D received five weapons of an uncertain kind, M. N. Bogolyubov and O. I. Smirnova Sogdiiskie dokumenty s gory Mug; III, Khozyaistvennye dokumenty, Moscow, 1963, p. 44: Čağ. xv ff. almalığ ‘the name of a town in Turkistan two weeks journey from Beš Baliğ...’; its literal meaning is sibistan ‘apple orchard’ San. sor. 22.
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D ölümlüg (mortal, deathly) P.N./A. fr. ölüm (death) (Val, Wal in Valhalla, Walhalla); ‘mortal’ in the sense of ‘destined to die’. S.i.m.m.l.g. in this sense, and, less often, ‘deathly, certain to kill’. Uyğ. vııı ff. Bud. Sanskrit kelakramena ‘in the, course of time’ ölö[ml]ög kezik birle: a:zu üze: lit. ‘with, or in, the cycle of mortality’ (i.e. repeated (births and) deaths) TT VIII D. 28-9: Čağ. xv ff. ölümlüg (or -k?) kuš-tani zva ivacibu'l- qatl ‘destined to be killed, deserving death’ San. 8ev. 11 A: Xwar. xıv ölümlüg ‘mortal’ Qutb 123: Kom. 'mortal’ ölümlüx CCG; Gr.

D alımsın- (satisfied, satiated) Refl. Simulative Den. V. fr. alım (debt, tax, payment) (alms). Survives only (?) in NC Kır. alimsin-‘to be satisfied, satiated’. Xak. xı ol mendi:n yarma:k alımsındı: ‘he pretended to take (1are an ya'xud) money from me’ (but did not actually do so) Kaš. I 20, 13 (grammatical example); n.m.e.

1 alaŋ (field, plain, open space, vastness, ground, plateau) (Alan, Vast Steppe 奄蔡) basic meaning uncertain; it seems to be ‘level open ground (plain)’ with some implication that it is, in particular, ‘an (plain) area of open level ground, a clearing, in a forest’. (Cf. yaziq “plain, plateau” (Yazygs, Ases, Yases) is synonymous with alan.) Survives in this meaning as alan in NW Kaz. R I 359; SW Osm. and xx Anat. SDD 90 and 139 (aylan); in the last it also means ‘level open ground (plain)’ in general. Tkm. alaŋ now means ‘hill, high ground (plateau)’. See Doerfer II 544. Xak. xı alaŋ yazı: al-qa ti'l-qarqar ‘level soft ground (plain)’; it is a metathesis (qalb) of aŋil ‘an open door’ Kaš. I 135 (the etymology is preposterous): Čağ. xv ff. alaŋ (spelt) bulandihe ... ki dar afref-i nahrhe-yi šikasta bešad ‘heights in the neighborhood of broken (i.e. winding?) rivers (plateau)’ San. 49V. 17 (quotn.).

alın (forehead) ‘forehead’, perhaps with some extended meanings. The extent of these depends on the question whether various words in oblique cases are to be taken as derived fr. alın or fr. 3 al, q.v., with a Poss. Suff. Alin ‘forehead’ survives only in SW Az., Osm., Tkm.; elsewhere it has been displaced by l.-w.s, usually Mong. matjlay, less often Pe. pišina. Uyğ. vııı ff. Bud. alınka tamğakka yürekke tegürüp ‘touching the forehead, the throat, and the (region of the) heart’ (with the left ring-finger) TT V 16 note A 54, e: Civ. bičin künde alında bolur ‘on the Monkey Day (the soul) is in the forehead’ TT VII 19, 10; alın lakšamndın ‘from the sign (Sanskrit l.-w.) on the forehead’ do. 41, 29: (if the eyes are weak and watery) balık ötin közke alınka sürtser ‘if one rubs fish’s gall on the eyes and forehead’ H I 155-e: o.o. do. 157, 159: Xak. xı alın al-cabha ‘the forehead’; alın al-hayd wa’l-rukh ‘the convex (protruding) parts and slopes’ of any mountain Kaš. I 78; alın töpü: yašardı: ‘the summits of the mountains (qulalu'l-cibal) have become green with vegetation’ II 79, 18: KB ačuk tut yüzügni yaruk tut alın ‘keep your face open and your forehead bright’ 5222; a.o. 2371' (kırğıl): xııı (?) At. (the world smiles and then) alın kaš čatar ‘wrinkles its forehead and eyebrows’ 205; Tef. alin ‘forehead’ 49: xıv Muh. al-cabha alı:n Mel. 46, 11; Rif. 140: Kom. xıv ‘forehead’ alın CCI; Gr.: Kip. al-cabha alın Hou. 20, 1: xıv ditto Id. 19: xv cabha (maglay; in margin) alın Tuh. (Tuhsi, Tohar) 11a. 12.

ulun (shaft stick, shoot, root) ‘a thin stick, or shoot’; hence ‘the shaft of an arrow’. Survives in SW xx Anat. ulun ‘the root of a wheat or barley plant’ SDD 1417. The word is not recorded in early Cağ. dicts, but P. de C. somewhere found a word ulug ‘arrow-shaft’ which he entered twice, one starting alif-lem, etc. (p. 35) and once alif toeto lem, etc., p. 80); these entries were much distorted in R I 388, 1852 and ŠS. Uyğ. vııı ff. Bud. yıltızların ulunlarm butiklarin ya-pırğakların ‘the roots, shoots, branches, and leaves’ (of various flowering and fruit trees) Suv. 529, 7-9: Xak. xı ulun qidhul--nibSl ‘the shaft of an arrow’ Kaš. I 78.

D öleŋ (grass, grassy meadow) Dev. N. fr. öli:- (moist, damp); ‘grass’, esp. ‘fresh growing grass’; hence, by extension ‘a grassy meadow’. S.i.a.m.l.g.; in SW only Tkm. and xx Anat. There is, supposedly another öleŋ meaning ‘a wedding song’ noted in San. 8er. 21 and surviving in NC Kır., Kzx., and SW Tkm., but this meaning prob. derives from the fact that the refrain (quoted in San. and Tkm.) is hay öleŋ hay ölegŋ, which looks like a metaph. reference to the bride. See Doerfer II 620. Uyğ. vııı ff. Bud. bir kuruğ öleŋde 'in a dry meadow’ Suv. 599, 13: a.o. do. 31, 19: Čağ. xv ff. öleŋ mutlaq sabzazer ‘meadow’ in general Vel. 112 (quotn.); öleŋ (spelt) sabza wa sabzazer ‘fresh vegetation, meadow’ San. 8er. 19 (quotn.).

D ilenč (reproof, reproach) N.Ac. fr. ilen- (reproach, blame); ‘reproof, reproach’. Survives with the rather stronger meaning \\ ‘imprecation, curse’ in SW Osm. Xak. xı llenč ta'yir 'ale’l-ımıšir fi amr bade fihi xalal ra'yihi ‘a reproach to an adviser on a matter in which the faultiness of his views has become apparent’ I 133; III 450; (after lien-) hence al-maltıma ‘a reproof’ is called ilenč / 204: KB 1610 (1 sarıl-): Osm. xıv to xvı llenč ‘reproach’ in several texts; la'ana ‘to curse’ llenč et- (xvŋ TTS I 371; ll 524; 111 361; IV 415.
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D ulınč (twisted, winding, writhe) N./A.S. fr.ulın- (twisted, writhe) ; (of a road) ‘winding, not straight’. Pec. to Kaš. Xak. xı ulınč yo:l al-tariqu l-multaivi iva laysa bi’l-mustawi ‘a road which is winding and not straight’; also used of anything winding Kaš. I 133; III 450 (misvocalized).

D alın- (taken, captivated, fascinated, collecting) Refl. f. of al-; originally ‘to take for oneself’, with the same range of meanings as al-. S.i.a.m.l.g., usually in a Pass. sense. Uyğ. vııı ff. Bud. teglnmek nomuğ özke alınıp ‘taking for oneself the doctrine (Sanskrit dharma) of perception’ TT V 24, 74; a.o. USp. 45, 4: O. Kır. ıx ff. beš yegirmi: yašda: alınmıšım kunčuyma: (I have been parted) ‘from my wife whom I took (in marriage) at the age of fifteen’ Mal. 11, 1: Xak. xı ol alımın alındı: infarada bi-qabd daynihi ‘he acted alone in collecting the debt due to him’, without the help of others Kaš. I 203 (alinur, alinma:k); similar phr. II 159, 3; ol yarma:kın alındı: ‘he applied himself solely to collecting (istabadda bi-qabd) his money’ I 22, 1: KB yiğitlik yava kılma ašğın alın ‘do not waste youth, take its advantages for yourself’ 360; o.o. 782, 1333, 4455^:: xııı (?) At. uluğluk maŋa siz alinmag tedi ‘ (God) said, “greatness is mine, do not take it for yourself” ’ 284; Tef. alın- 'to be taken’ 49: xıv Muh. uxida ‘to be taken’ alın- Mel. 40, 13 (Rif. alıl-): Čağ. xv ff. alın- giriftar šudan ‘to be taken’ San. 47r. 13 : Kip. xıv alln- uxida Id. 21: Osm. xıv to xvı alın- ‘to be captivated, fascinated by (someone Dat.)' in several texts TTS I 20; \\ 28; other meanings not listed in TTS.

D ellen- (rule, govern, reign, subjugate) (Hellen, Allen) Refl. f. of elle:- (incorporate, peaceable); ‘to rule, exercise rule’. N.o.a.b. Türkü vııı ff. Man. eki yegirmi el(l)enmek ‘the twelve rulers’ M 111 16, 6 (ii); 20, 14 (ı): el(l)enmekim etöz meijisi ‘my physical pleasure in being a ruler’ TT II 8, 43; o.o. M 111 16, 9 (ii); 19, 14 (erksin-): Uyğ. vııı ff. Man.-A M I 27, xo (uğur): Bud. altı törlüg el(l)enür yıltızlar ‘the six kinds of ruling roots’ (i.e. the sense organs) TT VI 189-90; (those devils) kentü-lerni üze el(l)enürler ‘rule over themselves’ do. 267-8: o.o. Pfahl. 22, 3 (uğur); Suv. 567, 6; Try. 10b. 8: xıv Chin.-Uyğ. Dict. kueifu ‘to submit, return to allegiance’ (Giles 6,419 3,726) ilinip, R I i486, may belong here and not to ilin-; the normal word with this meaning is ičgin-; not listed in Ligeti.

ilen- (reproach, blame, abuse, curse) ‘to reproach, blame (someone Dat.)'. Survives onlv (?) in SW Osm. with the stronger meaning ‘to abuse, curse’. Xak. xı ol aga:r ilendi: ‘he reproved him’ (' ayyarahu) because he relied on him in his affairs, and the right course (al-xayŋ turned out to be the opposite (to what he had advised) Kaš. I 204 (ile:nür (sic), ilenme:k; verst): KB körüp buštum erse ilendi özilŋ ‘when I saw it and was angry, it was you who rcproached me’ 795; o.o. 1204, 120e: Kip. xıv ilen- tasaxxafa iva lam yıısta'mal minkti ma'ne saxifa ‘to be thoroughly angry’, not used in the (mildeŋ meaning ‘to be displeased’ Id. 20: Osm. xıv to xvı ilen- occurs in several texts; in xvı certainly ‘to curse’, earlier prob. nearer to this than to ‘to reprove’ TTS I 372; II 524; III 362; IV 415.

D ilin- (caught, attached, suspended, hung on) Refl. f. (often used as Pass.) of il-; ‘to catch oneself on (something Dat.); to be attached to (it Dat.)’; to be caught suspended, hung (on it Dat.)'. S.i.a.m.l.g. with some extended meanings. Türkü vııı ff. (a crane) tuyma:ti:n tuzak (k)a: ili:nmi:š ‘inadvertently got caught in a trap’ IrkB 61: Uyğ. vııı ff. Man. ertlmlig meglke illnmiške ‘to the man who is attached to transitory pleasure’ TT III 50; o.o. do. 128 (atkağ); M III 37, -5 (ii) (3 al): Bud. Sanskrit asaja ‘not attached’ ili:nme:tin TT VIII A29; o.o. do. A.40 (iligsiz); D.8, 32; yilinmek (sic) yapšınmaklarığ ‘ (worldly) attachments’ U \\ III 36, 36; similar phr. U IV 36, 96; TT X 479 (?); y^rtinčüke artukrak ilinmiš yapšınmıš köŋüllüg erser ‘if he has a mind excessively attached (Hend.) to this world’ Suv. 148, 15-16; o.o. do. 263, 1; 373, 14: Xak. xı tike:n to:nka: ilindi: ‘the thorn was caught (ta'allaqa) in the garment’ (ilinür, ilinme:k; verse with ilindi: (misvocalized alındı:) usira 'was made prisoner’); and one says er yağı:ka: ilindi: (same misvocalization) ‘the man was made prisoner by the enemy’, and keyik tuzakka: Hindi: ‘the wild animal was caught (ta'allaqa) in the trap’ Kaš. I 204; teŋri: karğa:ğıt)a: illume: ‘do not come under (le tadxul fŋ the curse of God’ 11 288, 14; ilinü:r yata'allaq III 358, 24: KB maga kim ilinse tutarmen am ‘whoever attaches himself to me I hold’ 664; o.o. 1092, 4397: xııı (?) At. 456 (elik): xıv Rbğ. ilin- ‘to be caught’ (in the snares of the devil) R I 1485 (quotn.): Cağ. xv ff. ılın- (sic) band-u giriftar šudan ‘to be bound, taken’; the Rümi author (i.e. Vel. 76) translated it 'eciz šudan ‘to become weak, incapable’ but was mistaken San. 1 ior. 8 (quotns.; perhaps a Sec. f. of alın- (taken, captivated, fascinated, collecting) q.v.): Kom. xıv ‘to be caught (in a trap)’ ilin-CCG; Gr. 106 (quotn.): Kip. xıv ilin-ta'allaqa Id. 19: xv inšabaka ‘to be entangled’ ilin- Tuh. (Tuhsi, Tohar) 6a. 11; ta'allaqa ilin- do 10a. 11: Osm. xıv to xvı ilin- ‘to be entangled in, attracted by, interested in (something)’ in several texts TTS I 530.

D ulan- (ula:n-) (joined, appended, auxiliary) Refl. f. (often used as Pass.) of ula:- (repair, join, rejoin, twist together, union, tie); ‘to be joined to (something Dat.)'. S.i.m.m.l.g. Xak. xı ulandı: ne:y ‘the thing was joined (ittašala) to something’ Kaš. I 204 \149\ (ula:nur (sic), ulanma:k); (u:la:n in I 64, 14 seems to be the Imperat. of this verb, but the verse does not scan and seems corrupt): KB bayat tapğıga bu ulanmıš özüm ‘this my soul has devoted itself to the service of God’ 3696; mum kod yaruk čın ajunka ulan ‘abandon this (world) and join yourself to the bright true world’ 5421; a.o. 4049: xıv Rbğ. ulan- (1) ‘to be joined to (something Dat.); to attain, reach (something Acc. or Dat.)' R I 1681 (quotns.): Čağ. xv ff. ulan- (-dı) ulaš- ve yetiš- ‘to reach, attain’ Vel. 113 (quotn.); ulan- paywastan wa band-u paytvand šudan ‘to be joined, tied together’ San. 81 v. 9 (quotn.): Xwar. xıv axiratka ulandı ‘he joined the hereafter’ (i.e. died) Nahc. 6, le: Kip. xıv the entries after ulacın td. 20 are confused and corrupt, but prob. the next two read ulan- ittašala ullan- (Rcfl. Den. V. fr. u:l) ta'aššala ‘to be rooted, founded’, the scribe having got confused between various der. f.s of u:l and ula:- on the one hand and wasala and asala on the other.
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D ulın- (twisted, writhe) Refl. f. of ulı:- ‘to be twisted, to writhe’. N.o.a.b. The second syllable in the MS. of Kaš. seems originally to have been unvocalized, but damma was added later in two places; originally it was no doubt ulın- everywhere. Uyğ. vııı ff. Bud. yinčge bel1n ulınıp tolğanıp ‘twisting and writhing with her slim waist’ U II 24, 1: Xak. xı ulındi: ne:g iltawa'l-šay’ iva dara ‘the thing twisted and turned’, like a rope round a tree, and as a snake writhes and twists (tarta'iš tva taltawŋ; and one says yo:l ulındi: ‘the road twisted’ Kaš. I 204 (ulınur, ulmma:k); II 241, 10 (tolğan-): KB kayu kadğu birle ulınmıš bolur ‘some become twisted with pain’ 5243.

D ulnat- (shaft stick, shoot, root) Hap. leg.; Caus. Den. V. fr. ulun (shaft stick, shoot, root). Xak. xı ol okın ulnattı: amara bi-išleh qidh sahmihi hatte cu ila niks ‘he gave orders for the repair of the shaft of his arrow because it had a broken end’ Kaš. I 267 (ulnatur, ul-natma:k).

D ilinčü (recreation) Dev. N. fr. ilin- (caught, attached, suspended, hung on); ‘recreation’ or the like. N.o.a.b. Uyğ. vııı ff. Bud. taštın ilinčüke önmiš erdim ‘I set out (from the city) for recreation’ PP 5, 4; a.o. do. 1, 1 (atlandur-).

D ulınčiğ (twisting, tortuous) Dev. N./A. fr. ulın- (twisted, writhe); ‘twisting, tortuous’. N.o.a.b. Uyğ. vııı ff. Man. ulınčiğ sansarta kaltımız ‘we have remained in the tortuous cycle of rebirths’ (Sanskrit samsera) TT III 4e: ulınčiğ ajunlarintin kutkarip ‘rescuing them from their tortuous (cycle of) rebirths’ do. 119.

D alınčlığ (acquisition) Hap. leg.; P.N./A. fr. *alınč (acquisition) Dev. N. fr. alın- (taken, captivated, fascinated, collecting), Uyğ. vııı ff. Bud. Sanskrit lebhopanišat ‘the secret doctrine of acquisition’ bulunč alınčlığ tıltağ TT VIII E.$.

D alınlığ (foreheaded) P.N./A. fr. alın; usually preceded by a qualifying Adj., ‘having a... forehead’. \\\ Survives only in SW. Uyğ. vııı ff. Bucf. tUgmiš alınlığ ‘with a frowning forehead’ UII 59, 4 (iii): Xak. xı alınlığ er ‘a man with a large forehead’ (dul-cabhati'l-'azima) Kaš. I 148: xıv Muh. ' aridu'l-cabha ‘with a broad forehead’ ya:si: alı:nlığ Mel. 46, 11; Rif. 140.

D ulunluğ (arrow-shafted) Hap. leg.; P.N./A. fr. ulun. Xak. xı ulunluğ er ‘a man who owns arrow-shafts’ (dü qidah li'l-sihem) Kaš. I 148.

D öleŋlig (grassy, flowery) P.N./A. fr. öleŋ; ‘grassy’. Survives in some NW languages, e.g. Kaz. ülenli R / 1847. Uyğ. vııı ff. Bud. xwalığ čečeklig öleŋlig yer suv ‘flowery' (Hend.), grassy country’ TT V 12, 123.

VU?F ala:ŋir (rat) (alif unvocalized but -ŋ- certain) Hap. leg.; prob., like many names of animals, a l.-w., perhaps with prosthetic a-. PU alanğarat ‘a large rat’ P. de C. 30 (from an unknown source) seems to be a reminiscence of this word. Xak. xı ala:ŋir ‘a thing of the rat (al-curden) species; it is the jerboa (al-yarbu); the Türkmen eat it’ Kaš. I 161.

D ilinčü:le:- (amuse, recreate, play) Den. V. fr. ilinčü (recreation); ‘to amuse oneself, take recreation’, or the like. Pec. to Uyğ. Uyğ. vııı ff. Bud. (then the hero Arjüna) oynayu (play, dally) ilincüleyü olurdı ‘sat playing and amusing himself’ (with the demon’s daughter) U II 26, 6; uzatı megün ilinčü-leyin ‘may I long enjoy myself in joy’ (in the ocean of supra-mundane (etigsiz) joy) Suv. 354» 7-8; a.o. U II 22, 28.

D alaŋad- (weak, ослабеть) Intrans. Den. V. fr. 2 *alaŋ; ‘to become weak, to lose one’s strength’. The form is correctly represented in TT V and confirmed by the Caus. f. alagadtur-, but elsewhere has been much mishandled by scribes and transcribers; written alagt- with the round -t- (Aramaic tau) it was written, or at any rate transcribed as alatju- in PP and alanur-in Suv. There is no early trace of 2 alag but it seems to survive as alan, broadly speaking ‘confused, disconcerted, uncomfortable’ in some NE languages R I 357, Khak., Tuv.; NC Kır., Kzx. and, in the phr. alan talan/ alan taran in SW Osm. N.o.a.b. Uyğ. vııı ff. Bud. anda yek ičgek yok kim alagadmasar ‘then there is no demon (Hend.) who does not become weak’ TT V 10, 97; (then exhaustion overcame the old man and) küči alagad-ti (transcribed alaŋudŋ ‘his strength failed’ PP 37, 2; kayu neče ačmak suvsamak emgekin alagadmıš (transcribed alaijurmak) koğšamıš tmlığlar erser ‘however many mortals there may be weakened (Hend.) by the pains of hunger and thirst’ Suv. 118, 4-6; kim bu alagadmıš (alayınmıš) ač barsığ tirgür--gülük ‘which will revive this weakened hungry tigress’ do. 610, 18; a.o. do. 117, 16.

D alaŋadtur- (weaken) Caus. f. of alaŋad-; ‘to weaken’. N.o.a.b. Türkü vııı ff. Man. kamağağ alagadturur ‘it weakens all men’ M III 11, 12 (ı); (the bright day) karanğ \150\ tünüg alagadturdi ‘has weakened the dark night’ do. 19, ii (ı): Uyğ. vııı fT Bud. the word occurs four times in a passage in TT V 10, 87-98 beginning alapadturğu sakınč ‘a meditation on weakening (demons)’ and ending uluğ alagadturğu iš büter ‘here ends the great work of weakening’.
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D ilintür- (entangle, catch) Caus. f. of ilin- (caught, attached, suspended, hung on). Survives onIy (?) in NW Kar. T ilindir- ‘to entangle, catch in a snare’ R I i486; Kow. 193. Uyğ. vııı ff. Bud. Sanskrit ketnagredhe ‘longing after sexual pleasure’ ka:ma:dha:tuka ilintürterčiler TT VIII A.14: Kom. xıv (of a trap) ‘to catch (someone Acc.)' ilindir- CCG\ Gr. 106 (quotn.).

ula:r (partridge, quail) ((q)ulay > qul > quail) ‘cock partridge’. Survives, always as ular, in NE Tuv. ‘wild turkey’: SC Türki ‘snow-pheasant Tetraogallus tibetanus' Shaw 26; also ' T. himalayemis’ do. 209; Jarring 323 (ulay/ular): NC Kır. ‘pheasant, Tetraogallus'-, Kzx. ‘wild turkey’. Uyğ. vııı ff. Civ. ularniŋ mayisin ‘the brains of a partridge’ II I 63: Xak. xı ula:r al-ya'quh ‘partridge’ Kaš. II 22; II 213, 6 (sıkrıš-): 'KB ular kuš 75: xıv Muh. (?) al-qabc ‘partridge’ u:-la:r Rif. 75 (only).

D alar- (ala:r-) (dappled, variegated, change color) Intrans. Den. V. fr. a:la: (mottled, dappled, blotchy, speckled, leper, blood-shot, hypocritical, treacherous, secret thoughts); ‘to become dappled or variegated, to change colour’. Survives w. some extended meanings in SE Türki Shaw 12: NC Kzx.; NW Kaz. and SWT xx Anat. SDD 91. Cf. alart- Xak. xı talka: alardi: talawzvana'l-hisrim wa ğayruhu minn'I-limer ‘the unripe (and other) fruit changed colour’; and one says kiši: yi:ni: alardt: ‘the man’s body (etc.) became leprous’ (bariša); and anıg kö:zi: alardi: ‘his eyes were dazzled’ (bariqa) Kaš. I179 (ala:rur (sic), alarma:k).

iler- (faint) acc. to Kaš. ‘to be dimly visible’. Became a l.-w. in Mong. as ilere- ‘to appear, become clcarlv visible’ (Koiv. 300, Haltod 67). NE Tel. iler- with the latter meaning, R I 1480, might be cither a survival or a reborrowing fr. Mong. Cf. ilert-. Xak. xx meniŋ kö:züme: ne:g ilerdi: taxayyala'l--šay' fi 'ayni fi bu d aw zulma ‘the thing was dimly visible to my eyes in the distance or the dark’; (in verse) tağla:r bašı: ilerdi: 'the heads of the mountains were dimly visible’ Kaš. I 179 (no Aor. or Infin.); II 283, 3 (same verse).

olur- (? olor-) (sit, seat) ‘to sit’, with various extended meanings. The phonetics of this word are complicated. The Caus. f. olğurt- q.v. suggests that the original form was *olğur-, but there is no other trace of such a word. The only form in Uyğ. and earlier languages is olur-, but this form survives only in NE Tuv. \\\ olur- and Yakut olor- Pek. 1819. In Xak. there are two forms oldur- and oltur- which are best explained as very early examples of the Turkish habit of dissimilating -l- to -ld- (cf. the pronunciation alda for allah in some modern languages). The form oltur- still survives in some modern languages, but in others the -lt- has been assimilated to -tt- (some NE languages), -d- (other NE languages) or -t- (all SW languages and some others). The verb originally meant ‘to sit’, possibly with a distinction of meaning between ‘to sit down on (something Dat.)' and ‘to be seated on (something Loc.)'. The special application to rulers seems to have been pec. to the early period. Another shade of meaning is (of nomads) ‘to settle down, reside’ (in a particular place); in some languages only of temporary settlement, permanent settlement being described by yat- (lie down, sleep, settle). In some modern languages used as an Auxiliary Verb, preceded by a Ger. in -p, meaning ‘to do (something) habitually, continuously, or frequently’, but sometimes with a very tenuous meaning. Türkü vııı olur- is very common in three distinct meanings; (1) ‘to sit down (for a rest)’ I E 27, IIE 22; T 51-2 (udi:-); (2) ‘to take (one’s) seat on the throne’ xağan olurtım ‘I took my seat as xağari I S 9, II N 7; a.o. I S 8, II N 6 (1 e:l (country, land)); (3) ‘to settle down, take up residence’ (temporarily, in a particular place Loc.) altu:n yıšda: olu rig ‘settle down (for a time) in the Altay mountains’ T 31 oluriŋ t^yen tedi ‘he said, ‘‘stay where you are” T” 34; o.o. I S 4, etc.: vııı ff. a (bird) čmtan ığač üze: olu:ru:pan ‘perching on a sandal-wood tree’ IrkB 4; xan olu:rupan ‘a Xan, taking his seat on the throne’ (built himself a capital) do. 28; (a pail) küneške: olu:ru:r ‘is sitting in the sunlight’ do. 57; (a crane) uča: uma:ti:n olu:ru:r ‘sits still, because it cannot fly’ do. 61: Man. (the king) altunluğ örgin üze olurdi ‘took his seat on the golden throne’ TT II 8, 68; similar phr. do. 74; bačak olurup ‘while sitting fasting’ Chuas. 257; similar phr. do. 273, 281: Uyğ. vııı yüz yıl oluru:p ‘sitting on the throne for a hundred years’ Šu. N 3; o.o. do. N 2, 4; W. 3; E 10: vııı ff. Man.-A men anta oluraym ‘I will sit there’ M I 33, 5; a.o. do. 34, 9: Man. M II 11, 12-13 (tüİtür-): Bud. Sanskrit sthito nišanno ‘standing or sitting’ turup olorop TT VIII B. 16 (Sanskrit lost) birge:rü yığlıp olororIa:r e:rdi ‘they gathered together and sat down’ do. C.12; (of a monk) olurdačı ‘residing’ (in a monastery) Hüen-ts. 1767; o.o. U II 26, 6 (ilinčü:-le:-); PP 65, 1; 71, 2; TT V 8, 64; 12, 128; U III 28 13: Civ. olurur ev ‘the house where I reside’ USp. 55, 24; a.o. TT I 120 (yurt):xiv Chin.-Uyğ. Dict. tso ‘to sit’ (Giles 11,756) olur- Ligeti 187; R I 1087: Xak. xı ol er olturdi: ‘that man (etc.) sat down’ (calasa) Kaš. I 224 (prov.; olturur, olturma:k); munda: kalıp olturu: baqa 'indanö calis ‘he remained residing with us’ I 219, 25; kemi: ičre: oldurup rakibne'l-saftna ‘we sat in a boat’ III 235, 11: KB ‘to sit’ is consistently \151\ spelt oldur- 420, 577, 620-2, 765, 956, 5971, etc.: xıır (?) Tef. oltur-/otur- ‘to sit, to remain stationary’ 237, 240: xıv Muh. (?) qa'ada ‘to sit’ oltur- Rif. 114 (only); al-quiid oljurmak 124: Čağ. xv ff. oltur- (-dŋ otur- Vel. 117; oltur- (‘with back vowels’) nišastan ‘tosit’ San. 82V. 12: Xwar. xııı oltur-/otur- 'Ali 7, 12: xııı (?) yalğuz olturur- (or -d-?) erdl ‘she was sitting alone’ Oğ. 56; a.o.o.: xıv oltur-/otur- Qutb 116, 120; MN 88, etc.; taxt Uze olturup ‘sitting on the throne’ Nahc. 204, 9; blznig olturğu yarlerimiz 'the places where we reside’ do. 304, 14: Kom. xıv ‘to sit’ oltur- QCI, CCG; Gr.: Kip. xııı qa'ada olfur- Hou. 35, 9: xıv ditto td. 21; qa'ada wa calasa oltur- Bui. 71, 5:xv qa'ada olfur- Kav. (7, 1 and 5); 30, 10; 75, 2; oltur-/otur- Tuh. (Tuhsi, Tohar) 29b. 11: Osm. xıv ff. otur- (only in phr.) is noted in several texts TTS I 553; II 739; IV 615.
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D ölür- (? ölör-) (kill) the earlier Caus. f. of öl- (die, killed) ‘to kill’. Survives only in one or two NE languages R I 1250 and Tuv. Elsewhere displaced by öldür- in about xi. Türkü vııı very common in I, II, T, ölür- being about three times as common as ölü:r-, but this may not be significant: vııı ff. Man. ölür- occurs several times in Chuas.: Yen. (in my 39th year) tok (k)uz altmıš er ölü:rmiš ‘İ killed 59 men’ Mal. 48, 3: Uyğ. vııı ff. Man. ölürtüm ‘I have killed’ TT II 15, 2; a.o. MI 18, 5: Bud. ölörgöke TT VIII N.g; U III 4, 3 (idala:-) PP 1, 6; 2, 2; 3, 3, and many o.o.: O. Kır. ıx ff. yeti: böri: ölürdim 'I killed seven wolves’ Mal. ii, 10; o.o. Mal. 44, 3 (Shcherbak 44, 5); do. 49, 3.

D alart- (angrily, look angrily) Caus. f. of alar- (ala:r-) (dappled, variegated, change color); used only in the restricted sense of ‘to make (the eyes) red with anger’. The word 'eyes’ was normally expressed, but later omitted, the word then meaning ‘to look angrily’. Survives in this meaning only (?) in NC Kzx. Xak. xı ol aga:r kö:zin alarttı: lamaha ilayhi bi-bašar bešir šazar ‘he glanced at him with the look of one whose eyes are red with anger’ Kaš. III 428 (alartur, alartma:k): KB in 4845 the Vienna MS. reads alarttı for sačıttı, q.v.: Čağ. xv ff. alart- (spelt) čašm-re az ğayz xlra kardan ‘to make the eyes stare in anger’; but the verb cannot be used by itself, the word ‘eyes’ must be expressed San. 47V. 8: Xwar. xıv ata anağa alartu baksa ‘if a man looks angrily at his father and mother’ Nahc. 284, 17 ff.: Osm. xıv alardu bak- (view, look, look after, obey, await) ‘to look angrily at (someone Dat.)' in one text TTS II 24.

D ilert- (faint) Caus. f. of iler- (faint), Apparently survives only (?) in NE Tel. ilert- ‘to disclose’, R I 1481, but see iler-. Xak. xı ol amŋ kö:zlge: bi:r ne:g llertti: aivqa'a bi-bašarihi xayel šay' ‘he put the faint outline of something before his eyes’ Kaš. III 428 (llertür, ilertme:k).

D olurt- (seat) Caus. f. of olur- (? olor-) (sit, seat) ‘to seat (someone Acc.) on (something Dat. or Loc.)'. Survives with much the same range of meanings and \\ phonetic changes as olur-, Cf.' olxut-, olğurt-. Türkü vııı özümin ol teŋri: xağan olurtdı: ‘that same Heaven (which had helped my parents) seated me myself (on the throne) as xagan I E 26, II E 21 : Čağ. xv ff. olturt- (spelt) Caus. f.; nišandan ‘to seat’ San. 83r. 29 (quotn.): Xwar. xıv oturt- ‘to seat’ Qutb 120: Kip. xıv olfurt- (mis-spelt olturtuf-) aq'ada ‘to seat’ Id. 21: xv ditto oifurt- Tuh. 54b. 8.

D ölürt- (kill) Caus. f. of ölür- (? ölör-) (kill) ; ‘to have (someone, Acc.) killed’. N.o.a.b. Uyğ. vııı ff. Bud. (the beg called Ku Tao) bizni ölürtdi ‘had us killed’ Suv. 7, 2-3; o.o. do. 8, 11, etc.

D ularlığ (partridge) Hap. leg.; P.N./A. fr. ula:r. Xak. xı ularlığ ta:ğ ‘a mountain full of partridges’ (ya'aqib) Kaš. I 148.

D olursık Dev. N. fr. olur- (? olor-) (sit, seat); n.o.a.b. Türkü vııı (when I heard this news, sleep did not come to me by night and) küntüz olursıkım kelmedi: ‘rest did not come to me by day’ T 12; a.o. T 22.

ilersük (belt, girdle) ‘waist-belt’. Survives only (?) in SW Anat. ilersik, ilersük, ilirsik SDD 785-7. Xak. xı ilersük tikkatu'l-sareuil ‘trouser-belt’ Kaš. I152: xıv Muh.( ?) al-tikka i:le:rsük (? , unvocalized) Rif. 167 (only): Kip. xv tikka ilersik Tuh. (Tuhsi, Tohar) 9a. 1: Osm. xv-xvi ilersik ‘trouser-belt’ in several texts TTS II 526; IV 416.

D öle:s (languid, sad) vocalization dubious since it is listed, under -S, in a section containing N.s w. two short vowels. No doubt a Den. N./A. fr. ö:l, but -e:s does not seem to occur elsewhere as a Den. Suff. Pec. to Kaš. Xak. xı ö:le:s kö:z al-'aynu'l-latifatu'l-runiiw ‘an eye with a kindly look’, like the eye of a drunkard (al-sakren); in a verse bulna:r meni: ö:le:s kö:z 'this melting (al-sakre) eye captivates me’ Kaš. I 59.

D ölsik second syllable unvocalized, but the obvious transcription is ölsik rather than ülešik or other variants which have been suggested; if so, a Dev. N./A. fr. öl- (die, killed) meaning ‘dying, death’, or the like. N.o.a.b. Türkü vııı (deceived by the honeyed words and luxurious treasures (of the Chinese) many of your Türkü people died) Türkü bodun ölsikig berye: Čoğay yıš tügültün (q.v.) yazı: konayin teser Türkü bodun ölsikig anta: anığ kiši: anča: bošğu:ru:r ermiš ‘evil people saying, “you Türkü people are dying, let us settle in the east in the Yin Shan mountains and the (PU) Tügültün (P) plain” seem thus to have advised the death of the Türkü people there’ I S 6-7, II N 5 ; Türkü bodufn , . .]rip el tutsıkıgın bunta: urtım yağılıp \\ ölsikigin yeme: bunta: urtım ‘oh Türkü people, I have set down here how you maintained a realm when you (stood together?), and I have set down here how you died when you went astray’ do. io-ii, do. 8.
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D alsa:- Hap. leg.; Desid. f. of al-. Xak. xı ol at alsa:di: ‘he decided and desired to buy (vaštarŋ a horse’ Kaš. I 278 (alsa:r, alsa:ma:k).

D ılsa:- () Hap. leg.; Desid. f. of ıl-. Xak. xı er ta.’gdin ilsa:di: ‘the man decided to descend (yanzil) from the mountain (etc.)’ Kaš. I 278 (ılsa:r, ılsa:ma:k). .

D ölse:- Hap. leg.; Desid. f. of Ö1-. Xak. xı ol er ölse:di: ‘that man decided to die (al-mawt) and wished to’ Kaš. I 278 (01se:r, ölse:me:k).

D alsik- Emphatic Pass. f. of al-; 'to be robbed of (something Acc.)'. N.o.a.b. Xak. xı ol tava:rın alsıktı: huriba mehı'1-racul tea suliba ‘the man’s property was plundered and carried off by force’ Kaš. I 243 (alsika:r, alstkma:k): KB (if he sees gold or silver, he covets it) idisi bašın yer ye baš alsıkar ‘he devours the head of its owner or loses his own’ 2726; similar phr. 4119: xıv Muh (?) al~ -mağyür ‘coveted, grudged’ (?) alsıkmıš Rif. 148 (only).

D elsire:- Hap. leg.; Priv. Den. V. fr. 1 e:l (country, land). Türkü vııı elsiremiš xağansıramıš bodunığ ‘the people who were not organized in a realm and had no xagan’ / E 13.

D elsiret- Caus. f. of elslre:-; n.o.a.b. Türkü vııı elligig elsiretmiš xağanlığığ xağansıratmıš ‘put an end to the realm of those who had a realm and deposed the xagan of those who had a xagan’ IE 16, II E 13; similar phr. I E 18.

D alıš (taking, capture, accepting, receiving) N.Ac. (connoting reciprocity) fr. al- (take, capture, accept); by itself, ‘taking, receiving’, and the like, but usually used in the phr. alıš beriš ‘buying and selling, commerce’. S.i.a.m.l.g. See Doerfer II 534. 539- Uyğ. vııı ff. Civ. alıš seems to be a generic term for ‘tax, levy’; (after a list of four specific taxes) negü me alıš biz tilemez biz ‘we will not demand (the four taxes namedor) any kind of levy’ USp. 21, 13; bilek! alıš beriš tıltağında ‘concerning our joint trading operations’ do. 111, 3-4: Xak. xı alıš fiihetu'l-širbi tva'l-ansiba’i 'places for drawing water from water-holes and tanks'; (ališ the name of a village); alıš al-mu axada bi'l-dayn li’l-garim ‘a claim on a debtor for what is owing’; hence one says alı:š (sic) be:ri:š ‘receipt and payment of what is due’ (haqq) Kaš. I62: KB (consort with merchants as they come and go) negü kolsa bergil alıš ham beriš ‘give them whatever they want in the way of rcccipts and payments’ 4421.

uluš has a curious history; originally it meant ‘country’ in a geographical sense, as opposed to 1 e:l (country, land) (q.v.) with its political implications, but it began to be associated with the names of cities, and by xı in some languages it meant ‘city’ rather than ‘country’. An early l.-w. in Mong., where it became ulus to comply with Mong. phonetics and acquired a political rather than a geographical sense. It was originally used for the largest political unit known, the Mong. empire (see xııı below), and when this was split into four between the four sons of Čirčgis it was used for each of these four parts, e.g. ‘the ulus of Čağatay’. Then, since the Mongols thought more in terms of peoples than of territories, it came to mean ‘a confederation of peoples (e:l)’, the peoples .being divided into ‘tribes’ (aymağ), the tribes into ‘clans’ (boy), and these into families (uruğ). All these words, except perhaps the third, were Turkish and the second, fourth, and fifth have a continuous history in Turkish, but the first had so completely lost its original meaning that when it was reintroduced into Turkish it appeared in its Mong. form ulus (not uluš) and with its Mong. meaning. Uluš seems to survive only in NW Kar. L. R 11697; in all other language groups (except NC where it is obsolete) it is ulus ‘nation, people, tribe’, and the like. Türkü vııı (in the list of foreign powers represented at Kül TCgin’s funeral) Buxarak uluš ‘the country of the Bokhariots’ (prob. in Inner Mongolia, not Bokhara itself, see S. G. Klvashtorny, Drevnetyurkskie runicheskie. pamyatniki, Moscow, 1964 pp. 126 ff.) I N 12: Uyğ. vııı ff., Man.-A uluš ‘country’, several occurrences M I 26, 25-9: Man. Kočo uluš iki otuz balık ‘the country of Kočo and its 22 towns’ M III 40, 6 (ii); burxanlar ulušı ‘the country of the Buddhas’ TT III 53, 164; a.o. do. 60-1 (1 e:l (country, land)): Bud. Cambudvıp uluš ‘the country of Jambudvipa’ Iliien-ts. 184; TT VIII K.8; Baranas uluš ‘the country (or city?) of Benares’ PP 23, 7; 44, 2; Cinadeš uluš ‘the country of China’ Hüen-ts. 240, 267; o.o. TT VIII A.31 (1 e:l (country, land)); C. 1 (2 ellig (ruler (land), king)); E.ıy; TT IV \\ 10, 21 (le:l); VI 08; VII 40,34; U II 23,21; PP 3, 6-7 (uluš bodun ‘the people of the country’); 30, 8; 62, 3: Civ. kamağ el ulušlar ‘all realms and countries’ TT I t; balık uluš do. 7; a.o. USp. 88, 15: xıv Chin.-Uyğ. Dict. kuo ‘country’ (Giles 6,609) ulus (sic) R I 1696; Ligeti 274: Xak. xı uluš in the language of Člgil al~qarya ‘village’; and among the people of Baleseğun, and the towns (or districts? biled) of Argü associated with it, al-balda ‘town’ (or district?); hence the town (balda) of Balešeğun is called Ku:z Ulu:š (sic) Kaš. I 62: KB telim arttı elde yaıjı kend uluš ‘many new towns (Hend.) sprang up in the realm’ 1043; kend uluška 4316; uluštın uluška köčügli kiši ‘a man who travels from one town to another’ 4814: xıı (?) KBVP kayu kend uluš ordu karšı yer-e ‘every town \153\ (Hend.) royal court, castle and place’ 26; xııı on a coin struck in Tiflis in a.h. 644 (a.d. 1244-1245) uluğ (big, great) Monkol ulu:š beg ‘beg of the great Mongol empire’ (translating Mong. yeke Motjğol ulus) D. Lang, Studies in the Numismatic History of Georgia in Transcaucasia, New York, 1955, p. 35: xııı (?) Tef. ulus (sic), kend ulus ‘village, town’ 327: xıv Muh. (?) al-küra wa'l-wilaya ‘district, province’ uluš (sic?, MS. ulnus) Rif. 179 (only): Čağ. xv ff. ulus xalq ‘people’ Vel. 119; ulus (spelt) xalq wa cama at ‘people, community’ San. 8er. 26 (quotn.): Xwar. xıv ulus ‘people’, usually in the phr. ulus el Qutb 198; ulus MN72, etc.: Osm. xıv to xvı ulus ‘counfry’ or ‘people’, in the sense of a political unit under a ruler, sometimes in association with el; xvıı ‘tribe’ in two dicts. TTS I 720; II 925; III 708.
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D ülüš (share, portion) Dev. N. fr. üle:- (divide) usually a Conc. N. ‘share, portion’ with some specific applications like ‘chapter’ (of a book) and ‘fraction’; practically syn. w. and commoner than ülüg. S.i.a.m.l.g.; in some NE languages üleš. See Doerfer II 546. Uyğ. vııı ff. Bud. (Sanskrit lost) ya:rım ülüš ‘a half’ TT VIII A.7; nom ülüšin bulır ‘receives his share of the doctrine’ TT VI 78; o.o. do. 305, 375 (v.l.); (I am) bir tanču yernig ülüši bolup ‘a fraction of a morsel of earth’ U III 37, 26; kaz üyürl evininig yetlnč ülüšinče ‘of the size of one-seventh of a perilla seed’ Pfahl. 6, 6; onunč ülüš ‘Chapter 10’ USp. 94, 12; a.o. Hüen-ts. e: Civ. tüz ülüš ‘equal parts’ (of various ingredients) HI 166; 7/8, 42 and 44; (if I mnrry and have other children) ol oğlanlar birle tep ök ülüš (PU) kobt berürmcn ‘I will bequeathe him an equal share with those children’ USp. 98, 17-18: Xak. xı ülüš al-našib ‘share, portion’; the -š was originally (ašluhe) -g; (here follow ülüg and uluš); ülüš tafriqatu'l-anšibe' bayna'l-qawm ‘the distribution of shares among a number of people’; the -š is altered from -g (Ar. parallel quoted) Kaš. I 62: KB tegse erke ülüš ‘if a man gets his share’ 673; o.o. 432 (erej), 1129, 1420 (bö:z), 168e: xııı (?) At. ülüš boldı malı kišiler ara ‘his wealth was distributed among others’ 243; Tef. ülüš ‘part, share’ 338: xıv Muh. (l) al-našib ülüš Rif. 188 (only): Čağ. xv ff. ülüš bir miqdar ve bir bölük ve bir baxš ‘a certain quantity, one part, one share’ (quotn.); ülüš also hišša ve našib ‘portion, share’ (quotn.) Vel. 118; ülüš hišša wa buhra wa rasad ditto San. 8er. 27 (quotn.): Xwar. xıv ülüš ‘share’ Qutb 203; Nahc. 30, 1; 141, 12: Kom. xıv ‘part, share’ ülüš CCI, CCG\ Gr. 270 (quotns.): Kip. xıv (ülü: and) ülüš (‘with front vowels’) al-našib Id. 20; al-hišša ülüš Bul. 6, 4: xv cıız' wa'l-nasib ‘part, share’ ülüš Tuh. (Tuhsi, Tohar) 12a. 2; našib ülüš do. 36b. 10: Osm. xıv ff. ülüš ‘part, share’; c.i.a.p. TTS I 743; II949; III 728; IV 802.

D alıš- Recip./Co-op. f. of al-; normally ‘to take, or receive from one another’, with other cognate.meanings. S.i.a.m.l.g.; in SW Osm., \\ exceptionally ‘to get accustomed to (something Dat.)'. Uyğ. vııı ff. Man. TT II 17, 84-5 (I ö:č): Xak. xı ol maga: alım alıšdı: ‘he helped me to collect a debt (fi qabtfi'l-dayn), etc.’ Kaš. I 188 (alıšu:r, alıšma:k); ola:r ikki: tava:r satıšğa:n alıšğa:nla:r ol ‘those two are constantly selling property to, and buying it from (yaštariyen) one another’ I 518, 22: KB 2360 (yarıklan-): xıv Muh Sxada mina'l-axd (? error for axiŋ ‘to take from one another’ alıš- Mel. 42, 6; Rif. 133: Čağ. xv ff. alıš- (spelt) Recip. f.; (1) mue-wada kardan ‘to barter’ (quotn.); (2) metaph., mufaana wa dast-bezi kardan ‘to exchange abuse and blows’; (3) az-ham rabûdan wa az yak-digar giriftan ‘to rob and take from one another’ San. 46V. 13 (quotns.): Kom. xıv ‘to exchange, trade in’ alıš- CCI, CCG\ Gr.'. Kip. xıv td. 50 (1 ti:n): Osm. xıv and xvı alıš- veriš- ‘to give and take mutually’; XV alıš- ‘to set light to (something Dat.) TTS I 21; IV 18: xvııı alıš-... and, in Rumi, 'edat kardan ‘to get used to (something)’ San. 46V. 17.
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D elleš- Recip. f. of elle:- (incorporate, peaceable); ‘to come to an agreement, make peace, with one another’. S.i.m.m.l.g. with much the same meaning. Xak. xı KB (if you can get no help against an enemy) yalavač ıdıp sen bar elleš yon ‘send an ambassador and go and make peace with him’ 2362: xııı (?) Tef. el(l)ešmek ‘peace’ 74: Kip. xııı ištalaha ‘to be reconciled (ba:rıš- and) e:l(l)e:š- Hou. 34, 11; šelaha mina'1-šulh ‘to make peace’ (ba:nla:š- and) e:l(l)e:š- do. 41, 13: xv ištalaha elleš- (sic, in facsimile) Bul. 24V.: Osm. xv and xvı elleš-‘to make peace, come to terms’; in two texts TTS II 530; III 366.

D ılıš- Hap. leg.; Recip. f. of ıl-. Xak. xı ol meniŋ birle: ta:ğdm kodı: ılıšdı: ‘he competed with me in descending (fi'1-nuzül min-the mountain’ Kaš. I 190 (ılıšu:r, ılıšma:k).

D iliš- Recip. f. of il-; ‘to get caught in one another’ and other cognate meanings. Survives in some NE and SW languages, with a wide range of meanings in Osm. Xak. xı ikki: ne:g birle: ilišdi: ta’allaqa'l-šay' bi'l-šay’ ‘one thing got caught in another’; and one says kančık ilišdi: ‘the dog’s penis was caught (ta'allaqa) in the bitch’; and one says adğir ilišdi: ‘the stallions (either horses or camels) bit one another’ (ta'edde) (ilišü:r, ilišme:k, sic in MS.); (here follow ulıš-, üleš-, ulaš-, ılıš-); ol meniŋ birle: tobık ilišdi: ‘he competed with me in hanging up the ball (fi ta'liqi'l-kura), and argued w^rith me about which of us hung it up best’ (ayyune a'laq lihe) (ilišür, ilišme:k)/eaj. 1188-90: KB yağusa čerigke ilišse eri ‘if (the enemy’s) men approach and engage the army’... tišin tırgakın teg yaka tut iliš ‘go for him tooth and nail, grab his collar and engage him’ 23752377: Čağ. xv ff. iliš- band šudan-i čizi bi-ce'i ‘of a thing, to be tied or fastened in a place’; the reason why the Infin. is -mek (kefi, i.e. as opposed to il-, San.'s spelling of \\ il-) and the conjugation is with front vowels is that it is derived from the noun (lafz) ilmek dem ‘a trap’ San. nov. e: Kip. xv tašabbaka 'to be entangled, ensnared’ İliš- (speltilitif-, ye in Tuh.’s authority having been read as te) Tuh. (Tuhsi, Tohar) 10b. 7.
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D ulaš- (joined) (> ulna) Recip. f. of ula:- (repair, join, rejoin, twist together, union, tie); ‘to be joined together (or to something Dat.)'. In the medieval period the Ger. ulašu: was used as an Adv. meaning ‘continuously’. S.i.m.m.l.g. Xak. xı bJ:r ne:ŋ bi:rke: ulašdı: ‘one thing was joined (ittašala) to another’ Kaš. I 189 (ulašu:r, ulašma:k): KB iki ajun ulaš ‘join together the two worlds' (i.e. this world and the next, by seeking the company of pious men) 4354; (in the end) ulašmıš et özler üzülgü turur ‘bodies and souls joined to one another will be parted’ 6146; xııı (?) At. negüke bu anı ulašu kınar ‘why does it continuously punish him? 446; Tef. ulaš- ‘to be joined one to another (Dat.); to communicate (something Acc.) secretly (to someone Dat.)’; Iki ay ulašu ‘continuously for two months’ 32e: xıv Rbğ. ulaš- ‘to join oneself to (something Dat.)’ R I 1684 (quotn.): Čağ. xv ff. ulaš- ba-yak--digar paywastan wa band šudan 'to be joined or bound to one another’ San. 81 v. 16 (quotn.): Xwar. xıv ulaš- ‘to be joined to (something Dat.)’; ulašu/ulaši ‘continuously’ Qutb 197; ulaš- MN 325: Kip. xv katila ‘to adhere, stick together’ uluš- (specifically so spelt) Kav. 74, e: Osm. xıv ff. ulaš- c.i.a.p.; six shades of meaning distinguished TTS I 719; 7/924; III 704; IV 781.

D ulıš- Co-op. f. of 1 uli:-; (of wolves) 'to howl together’ and the like. Survives in NE Khak. and SW. Xak. xı böri: barča: ulıšdı: ‘the wolves (etc.) howled ('awat) together’; in a verse ulšıp erenbörleyii ‘the men howl (ta'wa) like wolves’ Kaš. I 188 (ulıšur, ulıšma:k) : Čağ. xv ff. San. 82r. 16 (uli:-).

D üleš- Co-op. f. of üle:- (divide); properly (of several people) ‘to divide (something Acc.) equally among (themselves)’, but sometimes, more vaguely, ‘to divide (something) up’. S.i.a.m.l.g. with phonetic variations. Uyğ. vııı ff. Civ. bolmıš tüštin teg ülešür biz ‘we will share the resultant crop equally’ USp. 28, 6; a.o. do. 55, le: xıv Chiu.-Uyğ. Dict. fen ‘to divide’ (Giles 3,506) üleš- R I 1848: Xak. xı ola:r ikki: tava:rin ülešdi: mavyaza kull wahid min hume melahu wa axada hiššatahu ‘each of them divided his property and took his share’ Kaš. I 189 (ülešü:r, ülešme:k): xıv Rbğ. üleš- ‘to divide among oneselvcs, to share; to distribute’ R I 1848 (quotns.): Čağ. xv ff. uleš- (spelt) taqsim kardan ‘to divide, distribute’ San. 81 v. 16 (quotn.): Xwar. xıv üleš- ‘to divide (something, Acc.) between (people Dat.)' Qutb 202: Kom. xıv ‘to divide, share’ üleš- CCI; Gr.: Kip. xıv časama'1-šay' ‘to divide, distribute (something)’ üleš- Bul. yer.: Osm. xıv toxvıı üleš- ‘to divide into shares, to share’; c.i.a.p. TTS I 742; II 949; III 728; IV 801. \\

D öliš- (moist, damp) Hap. leg.; Co-op. f. (with a connotation of completeness) of öli:- (moist, damp). Xak. xı ölišdi: ne:ŋ ibtalla'l-šay' wa nafadati'l-ruftiba fi aczeyihi 'the thing was wet, and moisture penetrated every part of it’ Kaš. I 189 (ölišü:r, ölišme:k).

VUD? ölše:- Hap. leg. but cf. ölšet-; neither verb is vocalized in the MS. but the reference to eyes suggests a connection with ö:l, cf. ö:le:s. Prima facie a Den. V. fr. *öleš, which might be identical with ö:le:s, q.v., if that word was mis-spelt. Čigil xı er ačıp ölše:di: ce'a'l-racul hatte ismadarra tarfuhu iva keda an yuğše ^ralayhi min šiddati'l-cu ‘tlıc man was so hungry that his eyes felt dizzy, and almost closed, because of his extreme hunger’ Kaš. I 283 (ölše:r, ölše:me:k).

VUD ölšet- Hap. leg.; Caus. f. of ölše:-, q.v. Xak. (or Čigil?) xı ol am: ölšetti: ace’ahu hatte ismadarra (arftıhu min delika ‘he starved him until his eyes felt dizzy as a result of it’ Kaš. I 262 (ölšetür, ölše'tme:k): (Kip. xv fašaxa ‘to ill-treat (someone)’ elšey- (sic) Tuh. (Tuhsi, Tohar) 28a. 13; mafšux ‘ill-treated’ ölšeyiptir do. 34b. 3; might be a mis-spelt reminiscence of this verb or ölše:-).

D ilišlig Hap. leg.; P.N./A. fr. *111? Dev. N. fr. il-, Uyğ. vııı ff. Man. (? passions) ilišlig tartıšlığ ‘which fasten onto a man and drag him’ TT III 42.

D ülüšlüg P.N./A. fr. ülüš; (of objects) ‘held in equal shares’; (of persons) ‘entitled to a share (of something)’. S.i.s.m.l. Uyğ. vııı ff. Civ. Elči (?) birleki tcčı ülüšlüg yöri 'the land which I hold in equal shares with Elči (?)’ USp. 11, 4-5; o.o. do. 3, 10; 13, 3; 29, 9; 55, 5: Xwar. xıv ülüšlüg ‘having a share (in something Abl.)’ Qutb 203.

VU?F ulya:n Hap. leg.; prob. a l.-w. Al-rel is not a known Ar. word; Atalay is perhaps right in amending it to al-rabal ‘a kind of flea-bane, Pulicaria'. Xak. xı ulya:n al-rel (sic) iva huwa ašl nabt tayyibi'l-rth yit’kal ‘the edible root of a fragrant plant’ Kaš. I 121.

D ula:yu: (continuously, one after the other, all together, en bloc) Ger. of ula:- (repair, join, rejoin, twist together, union, tie) used as an Adv.; cognate to ula:ti:. Survives only (?) in NE Tuv. ulay ulay ‘continuously, one after the other’ Pal. 421. See ančulayu: (thus, so, so much). Türkü vııı ula:yu: ‘all together, en bloc', qualifies the following noun; (Listen) ulayu: iniyigü:nim ‘all of you my younger brothers’ (my sons, my clan, etc.) I S 1, II N 1; (my mother) ulayu: öglerim ‘all my stepmothers’ (etc.) IN 9; o.o. I N 11; II S 13; \\ S 14; Ix. 24: Osm. xvı (only?) ulayu/ulayi ‘continuously, without \\ 9topping’ (e.g. of rain) in scvera texts TTS I 719; IV 782.

am (em, eb) (vulva, vagina, pudenda muliebria, пизда) ‘vulva, pudenda muliebria’. S.i.a.m.l.g., but like tila:k (clitoris), q.v., for reasons of modesty sparsely recorded in the dicts. Sam., for example, mentions it only indirectly, saying that em (remedy, medicine) was originally pronounced am (which is untrue) but was altered to avoid an indecent ambiguity. Oğuz, Kip. xı am cihezu'l-mar'a 'pudenda muliebria' Kaš. I 38; (under sik q.v.) ‘in reciting the Koran the Oğuz leave out verses confining Ar. am “or” because am in Oğuz means farcu’l-mar'a' I 335, 5: Kom. xıv ‘vulva’ amu (sic), CCI; Gr.: Kip. xııı farcu'l- mar'a am IIou. 21, 4:xiv ditto Id. 22: xv ditto Kav. 61, 6; Tuh. (Tuhsi, Tohar) 27b. 4.
em (eb) (female genitalia, pudenda) (OTD p. 172 EM II женский половой орган (МК I 38) (female genitalia, Biblical Eve, Cf. ).
In European languages the verb am-/em-/eb- “to copulate, mate, fuck” is expressed with the roots eb- and ba-; fuck is an allophone of ba-

em (remedy, medicine) ‘remedy’; in the early period ‘remedy’ in general, ‘vegetable remedy’ in particular being ot em (see 2 ot (grass, vegetation)); other early Hends. for ‘remedy’ are em sem and em (PU) yörün-dek (q.v.). S.i.m.m.l.g. (not SE or SC), but in some languages ‘remedy’ (proper) is represented by Ar. or Pe. l.-w.s *ileč, datve, derü, etc., and em means ‘quack remedy, folk medicine’. Uyğ. vııı ff. Man. M I 29, 14 (okı:-): Chr. U 17, 4 (2 ot): Bud. em by itself Suv. 478, 17; 596, 2 and 21 — Suv. 598, 2 (2 ot); TT VI 264-5 (se:m); TT IV 14, note A 11 (1 a:l): Civ. em ‘remedy’ very common in H I, II; JgiQe ağriğıga emi yok ‘there is no remedy for your disease’ TT I 203; a.o. do. 109 (anut-): Xak. xı em al-'ilec ‘remedy’ Kaš. I 38; o.o. I 95, 13; 407, 28 (se:m); II 363, 19; III 157 (se:m): KB ayu birdim emdi iğim ham emim ‘I have now told you my disease and my remedy’ 749; ot em kalmadı ‘no (vegetable) remedy remained (to be tried)’ 1061; o.o. 1085, etc.: xııı (?) At. (who knows) emin ‘the remedy’ (for the disease of miserliness?) 310; Tef. 76 (se:m): Čağ. xv ff. em dawe ‘remedy’ San. 50T. 29; em otı giyeh-i daıoe'i ‘curative plant’ do. 50V. 3: Xwar. xıv em ‘remedy’ Qutb 50: Kom. xıv ‘medicine’ em CCG; Gr.: Kip. xııı al-aqqer ‘drugs, simples’ yem (? ; undotted and unvocalized) Hou. 23, 10: Osm. xıv ff. em ‘remedy’ c.i.a.p. and see se:m TTS I 265; II 375; III 248; IV 293.

im (sign, wink, password) (image) ‘sign, wink, password’, essentially a secret or surreptitious notification conveyed by a gesture or orally, of which only the parties concerned understand the significance. Survives in NE Alt., Tel., Tuv. im R I 1571, Pal. 192; Šor, Tel. um R I 1787: NC Kır., Kzx. im; NW Kaz. im: SW xx Anat. im SDD 789; Tkm. üm. See Doerfer II 665. Xak. xı im al-amera ‘the password’ which a king prescribes to his army taking the name of a bird or weapon or something else. It is used as a challenge (yatafetak (f)bihe) when two parties meet, so that each detachment (hizb) may recognize its own side, and in order that they may not round on (yakuri) one another \155\ by mistake. When two men meet at night one is asked (yus'al) about his countersign Čalematihŋ, and if he replies to the man who has the password with the same one (ayda (n)), the other leaves him alone because he belongs to his detachment; but if the one who is questioned mentions a countersign which is different from the password the questioner rounds on him Kaš. / 38 (prov.): KB ömeg arkıšığ yolda imin yont ‘help visitors and caravans on their way with the (right) password’ 554e: Xwar. xıv im ‘sign’ Qutb 50: Kip. xıv (under ‘military terms’) al-xarec ‘poll-tax’ im Bui. 6, 12 (this must be an error; some words may have fallen out between the two words): Osm. xıv im ‘sign, hint’ in two texts; üm ‘password’ in Dede (N.B. Tkm.) TTS I 376.
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VU o:m (indigestion) Hap. leg.; the length suggests o:-rather than u:-. Xak. xı o:m al-tuxama ‘indigestion’; hence one says er o:m bo:ldi: ‘the man had indigestion and a stomach-ache (ittaxama... wa ğamita) from eating meat’ Kaš. I 49.

VU üm (trousers, underware) ‘trousers; drawers (underware)’ (prob. a generic term covering both). N.o.a.b. Uyğ. vıı ff. Civ. (if a mouse) üm kišeninde ısırsar ‘gnaws at the fastenings of the trousers’ TT VII 36, 1415 (USp. 42, 27-8): Xak. xı üm al-sareunl, ‘trousers, drawers’ Kaš. I 38; o.o. I 117, 5; 203, 14 (artat-): Kip. xııı al-saretvtl (kö:nče:k, also) i:m (and ičfon al-qumešu’l-dexil ‘underlinen’) Hou. 18, 12; al-renet ‘gaiters’ i:ši:m (for ič üm) raqiqu'l-sarezvtl ‘thin drawers’ do. 13: Osm. xıv and xv im (sic) ‘trousers’ in two texts TTS I 376.

em- (suck) ‘to suck’; originally prob. only of an infant, later more generally. S.i.a.m.l.g. Xak. xı kenč anarsın emdi: rada'a'l-šabi ummahu ‘the infant sucked its mother’s breast’ (rada'a is specifically ‘to suck the breast’); also used of any animal when it sucks the breast Kaš. I 169 (eme:r, emme:k): xııı (?) Tef. 6m- ‘to suck the breast’ 7e: xıv Rbğ. 6m- ditto R I 945 (quotn.): xıv Muh. rada'a em- Mel. 26, 9; Rif. 109; al-rade' emma:k (sic, in error) 34, 12; 120; mašša ‘to suck, suck up’ em- 41, 11; 132: Čağ. xv ff. 6mgen süd emen ya'ni šir-xwera ‘sucking milk’ Vel. 79 (quotn.); 6m-makidan ‘to suck’ San. U3r. 22 (quotn.): Xwar. xıv 6m- ditto Qutb 50: Kip. xııı em- rada'a Hou. 36,' 12: xıv ditto Id. 23: xv rada'a 6m- Tuh. (Tuhsi, Tohar) 17b. 6.

um- (ask, hope, desire, expect) (умолять) originally ‘to ask for, or covet (something)’; the thing asked for is normally Acc. and the person from whom it is asked, if mentioned, Abl., but sometimes the thing asked for is Abl. Survives only (?) in SW Osm. The phonetic resemblance to Pe. umid ‘hope’ suggested an etymological connection and caused some later modifications of meaning. Xak. xı ol menden ne:i> umdi: ‘he coveted (tama’a) the thing from me’ Kaš. I 169 (uma:r, \156\ umma:k): KB umup xayndm 'asking for his bounty’ 5062: xııı (?) At. senig rahma--tırjdın umar men og-a ‘I ask for well being from Thy mercy’ 2; aya ğam katıksız surOr umğučı ‘oh thou, that covetest joy unmixed with sorrow’ 211; a.o. 375: xıv Muh. (l) race iva amala ‘to hope’ um- Rif. 109 (only): Kip. xıv um- taracca ‘to hope for (something)’ Id. 23 : xv taracca wa tamanne' (to desire’) um- Tuh. (Tuhsi, Tohar) 9a. 9: Osm. xıv ff. um- ‘to hope for’ in several texts TTS II 926; III 709; IV 783: win um- (Infin. -inch in error) in Rumi, tawaqqu kardan tva umid deštan ‘to expect, hope’ San. 8ev. 14 (quotn. Fuduli).
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VUF oma: (mother) Hap. leg.; ‘mother’ in Tibetan is a-ma; the word may have reached Kaš. in a form sufficiently distorted to suggest his absurd etymology. This and aba: ‘father’ are the only Tibetan words mentioned by Kaš. Tibetan xı oma: al-umm, ka'annahe baqiyat fihim mina'l--'arahiya ‘mother’; the word remained with them from Ar. Kaš. I 92. (Korean oma:, oma:ni ‘mother’)

VU öme: (visitor, guest) ‘visitor, guest’. Hitherto transcribed uma, but the front vowels are proved by the Acc. in KB and öme:Ie:- q.v. N.o.a.b. Xak. xı öme: al-dayfu l-nezilfi’l-bayt ‘a guest who comes to stay in one’s house’ Kaš. I 92 (prov., verse); o.o. I 106, 1; II 316, 10: KB ömeg edgü tutğıl ‘treat a guest well’ 496, 4435; o.o. 4437, 5546 (im).

F amač (aim, archery target, furlong, plough) (aim) a very early l.-w. fr. Pe., no doubt acquired with the plough, when the Turks first became agriculturalists. Persian amac meant primarily ‘plough’, thence ‘a heap of earth thrown up by the plough’, thence ‘such a heap, perhaps further enlarged, used as an archery target’, and thence ‘a furlong, one twenty-fourth of a parasang’, a suitable distance for an archery range. Kaš. noted two of these meanings, Satt., who recognized the word as Pe., gave only one Turkish meaning. It is listed in SE Türki amač ‘plough’ Skate 14; SC Sart ditto R I 646; Uzb. omoč ‘plough’ (obsolete) Bor. 304 and in SW Tkm. omač ‘plough’ (obsolete). It existed in SW Osm. fr. an early period (see below), but Red. marked it as Pe. and so did Sam. 54, describing it as a ‘superfluous’ word for ‘target’. It has, however, been adopted in Rep. Turkish meaning (physically) ‘a target’ and (metaph.) ‘aim, objective’ on the ground that it means ‘target’ in SW Anat. (amač SDD 98; emeč do. 528). See Doerfer II 552; and cf. bokursi. Xak. xı amač (? amac) al-hadaf ‘target’; amač al-fadden tva hiya elatu'l-fildha ‘plough’, that is an agricultural implement Kaš. I 52; o.o. all meaning ‘target’, I 333, 8 (2 čak); II 329, 1 (kırčat-); III 107, 5 (yastal-); 276, 14 (kırča:-): Čağ. xv ff. amac (sic) 'an iron implement (elat) which farmers fasten to the necks of oxen and use to plough the land’; in this meaning the word is \\\ shared (muštarak) with Pe.; and in Pe. it also means ‘a mound of earth (xaki) on which they put an archery target, a king’s throne, and one twenty-fourth of a parasang’ San. 50V. 1: Xwar. xiv. omač/omanč ‘target’ Qutb 198: Kip. xıv amac al-ğaradu'l-mutaqerib (? read mutağerad) ‘a target which is near’ (? ‘aimed at’) Id. 23: xv marme ‘target’ omac (sic) Tuh. (Tuhsi, Tohar) 33b. 13 : Osm. xıv ff. amac, often spelt omac c.i.a.p. TTS I 24, 542: If 31, 728; III 543; IV 20.

E amuč one of the few serious scribal errors in Kaš. In I 140, 7, after translating armağa:n (‘gift’) and saying that there is an alternative form yarmağa:n, tva huwa amuc is added. This has been taken to mean that this was another word for ‘gift’, but it is merely a miscopying of wa huwa ašahh ‘and it is more correct’.

D emči: (physician, healer) N.Ag. fr. em (remedy, medicine); ‘physician’. Survives in much the same languages as em, sometimes meaning specifically ‘quack doctor’. See Doerfer II 667. Uyğ. vııı ff. Chr. U I y, 3 (2 ot): Xak. xı (after em) hence al-mualic ‘a healer’ is called emčı: Kaš. I 38, 4; n.m.e.: Oğuz xı Kaš. III 252, 12 (2 ota:-): Osm. xvı al-tibb ‘the medical profession’ otačılık etmek ve emči semči olmak TTS II 379.

DF amačlık (? amaclık) (aiming, targeting) Hap. leg.; A.N. fr. amač (aim, archery target, furlong, plough). Xak. xı amačlık ye:r ‘a place in which archery targets (al-hadaf li'l-ramy) can be found’ Kaš. I 150.

DF amačla:- (aim, target) Hap. leg.; Den. V. fr. amač (aim, archery target, furlong, plough). Xak. xı er kušuğ amačla:dı: ‘the man made the bird a target’ (ğarad) Kaš. I299 (amačla:r, amačla:ma:k; sic, corrected from me:k).

?D amtı: (now) ‘now’. Prima facie, an Adv. in -tı: (Studies, p. 145) fr. *am, but the only trace of this word in this sense is in NE Sag., Šor R I 643, Khak. and Tuv. where it exists side by side with amdi, and looks like an abbreviation of that word. It certainly had back vowels as late as Xak. but in some Uyğ. texts it seems to be spelt with e-. The dental was certainly unvoiced in Turku and voiced in Xak. and later; the position in Uyğ. is uncertain owing to the ambiguity of the script. S.i.a.m.l.g., with back vowels only in NE. Elsewhere the initial varies between e, e, and i and the nasal between -m- and -n-. In Türkü only the word seems to be not only an Adv. ‘now’ but also an Adj. ‘existing now, present’. Türkü vııı amtı: ‘now’ I E 9, II E 8 (1 e:l (country, land)) — Türkü amtı: bodun begler ‘the Türkü people and begs of to-day’ IS 11, II N 8; similar phr. II S 13; \157\ II S 14; ol amtı: anığ yok Türkü xagan ‘the Türkü xııgan ruling at present with nothing to harm him’ IS 3, IIN 2: vııı ff. amtı: amrak oğlanı:m anča: bilirŋler ‘now, my friendly sons, know this’ IrkB Postscript: Man. amtıka tegi ‘up till now’ TT II 8, 40: Uyğ. ıx (I saw my sons and daughters married) amtı: öltim ‘now I have died’ Suci 8: vııı ff. Man. amtıka tegi TT III 65 (in all Uyğ. texts the Dat., etc. have back vowels, which seems to show that initial e-, when used, is a scriptio defectiva): Bud. amtı is common; amtıkan ökünserbiz ‘if we now repent’ TT IV 10, 24-5 (unusual use of suffix -kan): Civ. amtı is common; amtıkina (Dim. f.) TT I 152: Xak. xı amdı: harf wa ma'nehu al-en ‘a particle meaning now, this very moment’; one says amdı: keldim ‘I have just arrived’ Kaš. I 125; amdı: ok 737, 16 (2 ok (emphasis particle: no other, exactly, very); proves back vowels); 15 o.o.: KBamdi (Arat spells emdı) 39,147 and many o.o.: xııı (?) At. emdı (? ; sic in Uyğ. script, e:mdı: in Ar.) 21, 99: Čağ. xv ff. emdı hel ‘now’ (quotn.); emdıkece/emdıke degince te hel ‘up till now’ San. 114V. 25: Oğuz xı (after Xak. entry) and the Oğuz put a kasra on the alif and say emdı: Kaš. 7 125: Xwar. xııı emdı ‘now’ 'Ali 6, etc.: xııı (?) amdı ‘now’ (ride away from here with your army) Oğ. 218 (spelling doubtful): xıv emdı Qutb 59, MN 431, etc., Kom. xıv ‘now, forthwith’ emdı CCI, CCG\ Gr. 88 (quotns.): Kip. xııı al-en emdı: (alif unvocalized) Hou. 28, 18: xıv emdı: al-en Id. 23; (under šemdi:) emdı: al-en (an alternative pronunciation šemdi: is mentioned) do. 55: xv al-en emdı Tuh. (Tuhsi, Tohar) 5a. 5; a.o.o.: Osm. xıv ff. imdı (? emdı) ‘now’ c.i.a.p.; xıv and xv indı (šendı) and imden (Pemden; sic, contracted) gerü ‘from now on’ in several texts TTS I 376-7, 384; II 531, 54i; HI 367, 376; IV 420, 430.
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D umdu: (covetousness, desire) N.Ac. fr. um- (ask, hope, desire, expect); ‘covetousness, desire’. Pec. to Xak. Xak. xı umdu: al-tama' tva'1-suel ‘covetousness, request’; hence alsa' il ‘a beggar’ is called umdu:čı: Kaš. I 125: KB (may God give him the good things of this world and the next) ava kelsü arzu tilek umdusi 'may all that he desires, wishes, and covets come crowding round him’ 5895; o.o. 2616, 4215; in 4294 the Vienna MS. reads umdu for tama'.

emit- (lean, bent, inclined, send, sent) ‘to lean; to incline towards (something Dat.) both physically and metaph. N.o.a.b.; later displaced by egil- (bent, bowed, bend, stoop, crawl), q.v. Xak. xı ta:m emitti: mela'l-cider wa ğayruhu li-yasqut ‘the wall (etc.) leant over preparatory to falling’; and one says köglüm agar emitti: ‘my heart inclined (mela) to him’ Kaš. I 214 (verse; emitür, emitme:k); three o.o.: KB kamuğ üč adaklığ emitmez bolur ‘anything that stands on three legs does not lean over’ 802; o.o. 807, 1637: xıv Muh. mela (Rif. adds wa inhjne ‘to be bent’) emit- Mel. 31, 4; Rif. 115: Kip. xv (?) mala (twist) (mayrıl- (twist?); in margin in second hand) emit- Tuh. (Tuhsi, Tohar) 35b. 11.
(OTD p.173: 1. stoop, lean, tilt, bend; 2. incline, propensity, proclivity, leaning; 3. turn (bend direction), head (go in direction), send, be sent)

emder- (? emter-) (overturn) n.o.a.b. The Uyğ. text is the first verse of a stanza of which the rest is damaged beyond reconstruction, and its meaning can only be conjectured. Uyğ. vııı ff. Man. ayağlarığ barča sizige emter-tigiz ‘you have heaped (?) all honors upon yourselves’ TT II 75-e: Kip. xıv emderdi: qallaba wa yusta'malft qalbi’l-qumeš wa’l-hubub wa nahwihd mina'l-acsemi’I- taqila ba'dahe 'ale ba'd wa le yuqel fi'l-qufn wa nahwihi mina’l--acsemi’l-xafifa ‘to turn over’, used of turning heavy objects, rubbish, grain and the like, upside down, but not used of light objects, cotton lint and the like’ td. 23; ender- qallaba do. 24.

D umdur- (hope, beg) Caus. f. of um- (ask, hope, desire, expect); survives only (?) in SW Osm. umdur- ‘to make, or let, something be hoped for’. Xak. xı (in an elegy) kodti: erig umduru: taraka’l-ricel yarcün min xayrihi wa birrihi (he has died and) ‘left men begging for his welfare and good works’ (lit. ‘making them beg’) Kaš. II 54, 4; n.m.e.

D umdu:čı: (beggar) N.Ag. fr. umdu: (covetousness, desire); ‘beggar’ and the like. N.o.a.b. Xak. xı umdu:čı: al-se'il ‘one who asks, beggar’ Kaš. I 141; a.o. I 125, 24 (umdu:): KB kiši umdučı bolsa boldı bulun ‘if a man becomes a beggar, he becomes a prisoner’ 2723; o.o. 2724, 4214, 4215, 4272: xıv Muh. (?) temı wa tufayli ‘covetous, sponger, parasite’ umdu:čı: (misvocalized amdu:čı:) Rif. 148 (only).

PU imtili: Hap. leg.; almost certainly an error for VU imliti:; it is listed in a section, headed ‘af'el with -t attached’ under the cross heading -L- for the third consonant, but as this precedes -Č-, D-, and -R- it is probably an error for -T-. Čigil xı one says bu: i:šı:g imtili: kıldı: fa'ala hede'l-amr min ğayr tadabbur wa le rawiya cuzefa (n) ‘he did this arbitrarily and without thought or reflection’ Kaš. 7 141.

D umdusuz Hap. leg. (P); Priv. N./A. fr. umdu: (covetousness, desire). Xak. xı KB (of a secretary) közi tok kerek ham özi umdusuz ‘his eyes must be satisfied and he himself without covetousness’ 2721.

D emderil- Hap. leg.; Pass. f. of emder- (? emter-) (overturn). Kip. xıv emderil- inqallaba ‘to be turned upside down’ Id. 23.

D umuğ (desired, trusted) Dev. N. fr. um- (ask, hope, desire, expect); in the early period it must have meant ‘an object of desire’, and the phr. umuğ ınağ, in which it nearly always occurs ‘something, or some one, desired and trusted’. When um- came to mean ‘to hope’, it followed suit, and umu ‘hope, expectation’ survived in the xix SW Osm. dicts., but is now obsolete and \158\ displaced, usually by Pe. umid; SW xx Anat. umu still means ‘request’ SDD 1418. Uyğ. vııı ff. Man. alku beš ajunlarniQ umuğı Oh object of desire of all five states of existenceš’ TT III 1 — (receive now) umuğ mağ ‘oh object of desire and trust’ (the worship of all men) do. 4; yertinčke umuğ ınağ törütügüz ‘you were created in this world as an object of desire and trust’ do. 73: Bud. umuğ ınağ is common either as an epithet of the Buddha as in U III 35, 23 or as something which the Buddha will be for mortals as in USp. 101, 2; Suv. 24, 14; 137, 20; exceptionally in TT VIII E.46 Sanskrit kurutvam dvipnm atmana ‘make an island for yourself’ (sic) is translated kılıflar umuğ ınağığ ö:z cttözüŋüzlerke: Osm. xıv to xvı (only) ıımu ‘hope’; c.i.a.p. TTS I 721; II 926; III709; IV 783.

ÜMÄG (traveler, foreigner) путник, чужестранец (OTD p. 625)
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1 ımğa: (mountain goat) ‘wild mountain goat’; an old word w. ending -ğa. The spelling in Türkü seems to be amğa:, since Runic mğa: could hardly be read ımğa:. Became an early l.-w. in Mong. as imaga (n)lima'a (n) ‘male (wild) goat’ (Kow. 309, Haltod 69); Mong. Plur. ima'at in xııı Secret History (Haenisch 82). On this word see Studies, p. 235 and also Shcherbak 118 and L. Bazin, ‘Noms de la “chfevre” en turc et en mongol’, in Studia Altaica, Festschrift für Nikolaus Poppe, Wiesbaden, 1957, pp. 28 ff., both of which contain minor errors,, e.g. that the word originally had an initial y- which rests on no better evidence than a mis-spelling in the Vienna MS. of the KB. Survives apparently only in SW xx Anat. ima/ime SDD 789, 790, both of which seem to mean some kind of wild goat. Türkü vııı passages in I N 8 and II E 31 have hitherto been read Amğa: Kurğan kıšlap and Amğı: (error for Amğa:, the stone is chipped here) Kurğan kıšladukda: ‘after spending the winter at Amğa Kurğan’. This is open to two objections: (1) in the only other early (Uyğ. vııı) occurrence of kıšla:- it is preceded by the Instr., ötüken iri:n kıšladım ‘I spent the winter north of the ötüken’ Šu. E 7; (2) kurğan (kurgan, mound, grave, fort), ‘fort’ and the like, is not noted earlier than Kip. xııı and Čağ. xv ff. The correct reading is prob. amğancorığın ‘at the hunting ground for wild goats "reserved for the xagan' (see korığ) prob. used as a place-name: vııı ff. (a leopard and a stag went searching for game and grain) ortu: ydrde: amğaka: sokušmi:s esri: amğa: yalım kaya:ka: ünüp barmi:š ‘in the middle country they met a wild goat; the dappled wild goat climbed a bare rock and made off’ IrkB 49 (for kaya: cf. KB): Xak. xı KB kayada yorığlı bu ımğa teke ‘these mountain goats and ibexes ranging among the rocks’ (cannot escape you) 5373: xıv Muit, kabšu’l-cabal ‘wild mountain goat' ı:mğa: Mel. 72, 10; Rif. 175 (mis-spelt, nun for ye): Čağ. xv ff. ımğa: (spelt) buz-i kühi ‘mountain goat’ San. 114V. 29; (yaman... and, in Mong., buz 337V. 4): Osm. xıv to xvı ime (or? ima) ‘mountain goat’; in several texts TTS I 337; II 532; III 368; IV 421.

2 ımğa: (title) the title of a Turkish official; in Turkish n.o.a.b., but basically identical with a title included in the lists of Türkü officials in the Sui Shu and two T’ang Shu’s (see Chavanncs, Documents sur les Tou-kioue (Turcs) Occidentaux, p. 376; Liu Mau-tsai Die chinesischc Nachrichten zur Geschichte der Ost-- Türken, p. 824) \\ in the form yen-hutig-ta (Giles 13,153 5,252 10,473) representing in Karigren’s ‘Ancient Chinese’ itim yttng d'et, and probably pronounced in the T’ang period as something like im ğo dar, which might represent ımğa:la:r. Xak. xı ımğa: al-xtlzin li l-amwtll wa'l-qayyint 'aid ctirn'ihtl ‘the treasurer in charge of (public) moneys and the superintendant over their collection’ Kaš. I 128; (in a section headed fa'alle vntskana-tu'1-lemi'l-ûle wa minima kusirat fe'uhu) C elımğa: (i.e. 1 e:l ımğa:) al-hetibıCUadî yaktub marestla'l-sulten bi-xatti'l-turkiya ‘the secretary who writes the Sultan’s letters in Turkish (i.e. Uyguŋ script’ I 143: KB Chap. 34 (2672 ff.) relates to the duties of the bitigčı elımğa: but only the bİtigčİ is mentioned in the text; in a long list of officials in 4064 ff. the el ımğa: comes after the sü bašı ‘army commander’ and hacib ‘chancellor’ and before the öge: ‘counsellor’ and the kök ayuk ‘village headman’ (q.v.).

D umuğsuz (hopeless) Priv. N./A. fr. umuğ (desired, trusted); n.o.a.b. In the early period it must have meant, etymologically, something like ‘without an object of desire, with nothing to look forward to’. Uyğ. vııı ff. Man. umugsuz irinč... yılkıta (has been saved) ‘from existence as an animal without anything to look forward to and miserable’ TT III 25: Bud. umuğsuz ınağsız ‘with no object of desire and trust’ U II 4, 7; U III 16, 21; Suv. 587, 3: Civ. (in an adoption document) (gap) umuğsuz urısız kalğay tep ‘considering that... will remain with nothing to look forward to, and with no male issue’ USp. 98, 1; Osm. xvı and XVII umusuz ‘hopeless’ in two texts TTS II 927:77/709.

D emig (nipple, teat, breast, udder) Conc. N. fr. em- (suck) ; ‘nipple, teat’ or more generally ‘breast, udder’; unlike yelin q.v., which is used only of animals, used both of human beings and animals. Survives only (?) in NE Tuv. emig R 1954; Pal. 582; SW Osm. emik ‘sucked (dry)’, etc. is a Dev. N./A. in -ük (Pass.) and a different word. Elsewhere displaced everywhere by emček, Conc. N. in -ček which is first noted in xııı (?) Tef. 77 and thereafter in Muh., Čağ., Kom., Kip., and Osm., and s.i.a.m.l.g. Türkü vııı ff. teglük kulu:n erkek yunt (t)a: emi:g tile:yü:r ‘a blind foal looks for an udder on a stallion’ IrkB 24: Uyğ. vııı ff. Man. kazğuk teg kara boy emgi ‘her black coloured nipples like pegs’ M II 11, 18: keg yetiz kögüzinde iki emigi ‘her two breasts on her broad (Ilend.) bosom’ V IV 30, 54-5: Civ. emig \\ šišip ağrısar 'if the breasts swell and are painful’ HI 119, 19e: Xak. xı emig al-tade 'the female breast’; also al-tunduwa ‘the (male) nipple’ Kaš. I 72: emig sordi: imtakka’l-dar' 'he sucked the udder’ II 70, r; a.o. / 485, 23 (čuŋ. imik (of the weather) ‘mild, warm’. Survives with the same meaning in SW xx Anat. ımık/umuk (sic) SDD 769, 1419. Cf. yılığ (hot; warm). Xak. xı al-yawmu l-fetiru l-harr ‘a mild day’ is called imik kü:n (alif vocalized with both fatha and hasra); and anything which gets warm (saxuna) after being ycold, but is not excessively hot (le yaštadd hareratuhu) is called imik (spelt emik) Kaš. I 72: xıv Muh. yav.mi mu tadil ‘a mild day’ imi:k gü:n (g- marked; alif unvocalized) Mel. 80, 7; Rif. 185 (ditto; mis-spelt imi:l).
158

D 1 emge:k (pain, suffering, agony, laborious effort, toil, weariness) N./A.S. fr. emge:-; ‘pain, agony’, hence ‘anything accompanied by pain, laborious effort’, and hence ‘laboured movement, (of a child) crawling’. S.i.a.m.l.g. in all meanings w. various phonetic changes. See emgekle:-. Türkü vııı on ok bodun emgek körti: ‘the people of the Ten Arrows (i.e. the Western Türkü) experienced suffering’ IE 19, I IE le: vııı ff. bu ırk bašı:nta: a:z emgeki: bar ‘at the beginning of this omen there is a little pain’ (later it becomes good) IrkB 57: Uyğ. vııı ff. Man.-A M / 9, 6 (1 ačığ): Man. sekiz törlüg emkek (sic) ‘eight kinds of pain’ TT III 39; a.o.o.: Bud. bu mundağ emgek ičinde ‘in pain of this kind’ U II 4, 10; o.o. UIV 30, 34, etc. (l ačığ); PP 2, 7 and many others; in TT VIII spelt emge:k: xıv Chin.-Uyğ. Did. k’u ‘bitterness, affliction’ (Giles 6,258) emgek Ligeti 134; R I 959 (misread as emge): Xak. xı emgek al-mihna 'pain, agony’ Kaš. I no (prov., verse); and seven o.o.: KB seni koldı tün kün bu emgek bile ‘ (the Prophet) prayed for you by night and day with this effort’ 39; o.o. 373, 1738 (^e6ⁱⁿ), 4293» 4608: xııı (?) At. küč emgek tegürme kišike ‘do not use violence or cause pain to people’ 331; Tef. emgek ‘pain, embarrassment’ 7e: xıv Rbğ. 6mgek ‘effort, suffering’ R I 960 (quotn.): Čağ. xv ff. emgek (‘with -g- and -k’) emek ve zahmat ‘suffering, pain’, also oğlančıklarıtj yürümezden evvel emekledikleri ‘of infants, crawling before they can walk’ Vel. 30 (quotn.); 6mgek emeklemek do. 78 (quotn.); emgek (spelt) (1) ranc-u mašaqqat ‘pain, affliction, labour’ (quotn.) (2) ba-dast-u pe raftan-i atfel ‘of children, crawling on hands and knees’ (quotn.) San. 114V. 29: Xwar. xııı (?) b^rge emgek birle ölgünni basıp erdi ‘he was oppressing the people with whips and torture’ Oğ. 24-5; (Oğuz Xagan) emgek čekip turdi ‘endured many sufferings’ do. 235: xıv emgek ‘trouble, toil’ Qutb 20; emek do. 20; emgek do. 50, 59; emgek Nahc. 270, 2 and 7: Kom. xıv ‘pain, suffering’ emgek CCG; Gr.: Kip. xıv emgek al-ta'ab ‘toil, weariness’; Tkm. emek îl. 23: Osm. xıv emek ‘pain, suffering; effort’, in several texts (in III 251 also emge \159\ but this is merely a Dat. TTS I 267; II 379, 380; III 251): xvııı (after Čağ. emgek) in Rumi corrupted to emek San. 114V. 29.
159

VU 2 emgek (fontanel (skull gap), head crown) ‘the fontanel, the gap in the crown of an infant’s skull before the bones join up’. The word appears in the MS. between the prov. and verse under 1 emgek and is spelt ümgük, but this seems to be an error. Possibly merely a special meaning of 1 emgek, but the modern spellings point rather to emgek. Survives in NE Küer, Tel. emgek/emgey R I 960; Khak. e:mek Bas. 336; NC Kır. emgek; Kzx. egbek; SW Osm. imik; some of these mean ‘the crown of the head’ rather than ‘fontanel’. Xak. xı ümgük (?) al-qurqûf wa huwa ramme'atu'1-ra’s ‘the fontanel’ Kaš. I no.

ÜMÄG (traveler, foreigner) путник, чужестранец (OTD p. 625)

?D ömge:n (collar-bone) an anatomical term; survives in NE Bar. ömgön ‘a horse’s chest’ (dubious, R. gives the same meaning in Čağ.) R I 1315; Khak. öŋmen ‘collar-bone’. Xak. xı ömge:n al-wadac ‘the jugular vein’ Kaš. I 120: Čağ. xv ff. ömgen/ömgün (‘with -g-’) muntahe-yi hulqum wa ustuxwan me bayn halq wa sina ‘the base of the throat and the bone between the neck and chest’ (i.e. collar-bone’) San. 8ev. 24.

emge:- (pain, suffer, weary) ‘to suffer pain’. N.o.a.b.; later displaced by emgen- or periphrases sometimes containing l.-w.s. Uyğ. vııı ff. Bud. the word qualifying tmlığ, bodun, etc. and transcribed imerigme in USp. 102a. 25; Suv. 154, 1; ^I73> 6; 585, 4 etc. is an error for emgegme ‘suffering’ (mortals, etc.): Xak. xı er emge:di: imtahana'l-racul wa qasa’l-mihna ‘the man was in pain and suffered pain’ Kaš. I 284 (emge:r, emge:me:k); emgeyü:r (sic, metri gratia) yat'ab ‘is exhausted’ I 362, 25: KB tilin emgemiš er ‘a man exhausted by talking’ 165; emger katığ ‘(:ets very weary’ 689; o.o. 332 (etöz), 837 (1 a:r- (tired, exhausted, weak)): Xwar. xıv emge-‘to suffer’ Qutb 50.

D emget- (hurt) Caus. f. of emge:- (pain, suffer, weary); ‘to cause pain to (someone Acc.)’. Survives only (?) in NW^r Kaz. imget-. Türkü vııı [gap] igidig emgetmeŋ tolğatmag ‘feed [the people] and do not cause them pain or distress’ II N 12: vııı ff. Man. siznl emgettim ‘I have caused you pain’ TT II 8, 37; o.o. do. 51; M III 45, 1-4 (ögüŋ; Chuas. 299, 315 (1 tiŋ: Uyğ. vııı ff. Man. (whatever things there are) tınlığlarığ neče emgetgülük tolğatğuluk irintürgülük busanturğuluk ‘which will cause pain and distress to mortals and make them unhappy and miserable’ TT II 16, 40-4: Bud. emgetip irintürdüm erser UII78, 34; tınlığlarığ örlettim emgettim... erser ‘if I have disturbed mortals or caused them pain’ Suv. 135, 16-17; o.o. TT VI 278 (učuz); TT VIII 0.6 (emge:tüŋ, etc.: Xak. xı ol am: emgetti: a'yehu ‘he wearied him’ Kaš. I 264 (emgetür, emgetme:k): KB meni emgetür til 16e: xııı (?) Tef. (P’haraoh) bizni kınar emgetür erdi ‘tortured (Hend.) us’ 77: Čağ. -xv ff. emget- Caus. f.; rattc dadan ‘to cause pain’ San. U4r. 24 (quotn.): Xwar. xıv 6mget- ‘to torture, cause suffering’ Qutb 50, 59; emget- ‘to weary (someone)’ Nahc. 263, HI 315. 2.
160

D emgen- (pain, suffer, weary) Refl. f. of emge:- (pain, suffer, weary); ‘to suffer pain’ (occasionally with correlative Acc.). Survives only (?) in SE Türki Shatv 38, Jarring 22: NW Kaz. İmgen-: SW Tkm. emen-; xx Anat. emen-/emln- SDD 528-9. Uyğ. vııı ff. Man.-A emgenmis (Wc) emgekemiz ‘the pains which we have suffered’ M I 11, 18: Bud. Sanskrit edipito ‘set on fire’ (?) čurkup emge:nip TT VIII C.5; (emge:nme:klig ‘painful’ do. G. 34); emgek emgenip U III 31, 9 (ı); similar phr. do. 46, 19; a.o.o.; (in USp. 23, 4 imrenürmen is an error for 6mge-nürmen): Civ. isig kuya:ška emge:nmiš ‘suffering from sunstroke’ TT VIII L. 10: Xak. xı ol bu: ı:ška: telim emgendi: ‘he got very tired (ta'ayya) over this business’; hence one says xa:n karšı:ka: emgendi: ‘the xan reached (nazala) the palace’; the meaning is ‘he arrived at it tired (wasalahu ta'ab) by the journey until he reached it’; this word is addressed to amirs and notables extremely politely (bî-ğeyati'1-latefa); the Oğuz do not know it Kaš. I255 (emgenür, emgenme:k): Čağ. xvff 6mgen- ranc-u zahmat hašîdan ‘to suffer pain’ San. ii4r. 9 (quotns.): Xwar. xıv emgen- ‘to suffer, be troubled’ Qutb 20; emgen- do. 50, 59; emgen- ‘to suffer’ Nahc. 270, 8: Kom. xıv ‘to weary oneself’ emgen-CCG; Gr.: Kip. xıv emgen- taiba; Tkm. emen- Id. 23: Osm. xiv, xv emen- ‘to suffer pain or weariness’, in two texts TTS II 380; III 251.

D emgeš- (weary) Hap. leg.; Recip. f. of emge:- (pain, suffer, weary) Xak. xı bu ı:šda: bo:y emgešti: ta'iba'1-nes ft hetje'1-amr ba’duhum bi-sabab ba'd ‘the people got tired with one another over this business’ Kaš. I 238 (emgešür, emgešme:k).

D emigdeš (foster-brother, -sister) N. of Assocn. fr. emig; ‘foster-brother, or -sister’. Survives only (?) in NE Tuv. R I 954 (not in Pal.); in one or two languages, e.g. NE Kır., Kzx, displaced by emčekteš, in others by periphrases; in Čağ. for a time displaced by the Mong.-Turkish compound kökelteš (see San.) now obsolete. Xak. xı (in a para, on -daš/-deš) and al-tady ‘the female breast’ is called emig, and those who suck the same breast are called emigdeš, that is mušehibu’l-tady ‘comrades of the breast’ Kaš. I 407; n.m.e.: Xwar. xıv emügdeš ‘foster-brother’ Qutb 21: Kip. xv (in a para, on -daš/-deš) emigdeš (mis-spelt emildeš) raftqul-rida' ‘comrades in sucking’ Tuh. (Tuhsi, Tohar) 86b. 9: Osm. xv, xvı emigdeš, with minor variations of spelling; in several texts TTS II 381; III 252; IV 296.

D emgeklig P.N./A. fr. 1 emgek; ‘suffering, painful’, and the like. S.i.s.m.l., sometimes with extended meanings like Osm. emekli ‘retired from work’. Uyğ. vııı ff. Man. emgeklig... tmlığlar ‘suffering mortals’ TT III 109: Bud. emgeklig tmlığlar PP 5, 5; U III 31, 9 (ii); emgeklig karagğuğ tarkardačı ‘dispelling the painful dark’ USp. 102a. 34; (Xak.) x 111 (?) Tef. emgeklig ‘painful’ 77 (? so read instead of A.N. emgekHk): xıv Muh. (?) al-šaqi ‘miserable, wretched’ (? so read for al-šnfî) emge:glü: (-g-’s marked) Rif. 154 (only): Xwar. xıv emgekli ‘suffering’ Qutb 50.

D emgeksiz Priv. N./A. fr. emgek; ‘without pain, effort’ and the like. Survives only in SW Osm. emeksiz, same meaning. Uyğ. ıx emgeksi:zin III C 8 (ETY II 38; no context): vııı ff. Bud. (they will be able to do their work) emgeksizin ‘without effort’ Suv. 447, 21: Xak. (man cannot live in this world) emgeksizin mitt gayr ta'ab ‘without (experiencing) weariness’ Kaš. I 420, 5; n.m.e.

D emiglig Hap. leg.; P.N./A. fr. emig. Xak. xı emiglig ešle:r al-mar’atu’l-murdi'a ‘a nursing mother’ Kaš. I 153 (prov. v. klise:-g»g).

D emgekle:- Den. V. fr. 1 emgek; apparently used only for ‘to crawl’ and the like. S.i.a.m.l.g. except NW, often with the -g-elided, and sometimes with the initial vowel rounded, as in Uyğ., by assimilation with the -m-, Uyğ. vııı ff. Bud. ömgeklediler (sic) U IV 34, 70 (bökseg): Čağ. xv ff. emgek-legen (‘with -g-, -k-, -g-’) emekleyen tifl ‘a crawling (infant)’ Vel. 78 (quotn.); 6mgekle-ba-šuöbat ba-dast-u pii reh raftan-i affel-i šir-xivera ‘of sucking infants to crawl with difficulty on the hands and knees’ San. ii4r. 26 (same quotn.): Kip. xv habe ‘to crawl’ emgekle- (in the margin in a ?SW hand Emekle-) Tuh. (Tuhsi, Tohar) 13b. 13: Osm. xv ff. 6mekle-‘to crawl’ in several texts TTS I 377; III 368; IV 421.

D emgeklen- Refl. f. of emgekle:-; survives in NE Kır. emgekten-; Kzx. eijbekten-; NW Kaz. imgeklen-; usually ‘to exert oneself’ or ‘to suffer pain or hardship’. Xak. xı ol bu: ı:šığ emgeklendi: 'adda hedd'l--amr min cumlati'l-mihna ‘he reckoned that this business was of a painful kind’ Kaš. I 315 (emgeklenür, emgeklenme:k).

D emigle:- Hap. leg.; Den. V. fr. emig. Xak. xı er ura:gutm: emlgle:di: ‘the man hit the woman on her breast’ ('ale tadyiha) Kaš. I 308 (emigle:r, emigle:me:k).

amul (? amil) (quiet, mild, equable, peaceable, even-tempered, quietly, gently) ‘quiet, mild, equable, peaceable, even-tempered’; generally used of people, but occasionally of places. Survives only (?) in SW xx Anat. imil/imil/umul umul ‘quietly, gently’ SDD 769, 1419; a l.-w. in Mong. (Kow. 109, Hal tod 24). There was an alternative form *amur (amore, Amor (Cupid)) which is the basis of \161\ amra:- (to love), not noted in Turkish but an early l.-w. in Mong. (Kow. no, Haltod 24) with a Den. V. amurli- in the xııı Secret History (Haenisch 7). NE amir R I 647, also Khak. and Tuv., is a reborrowing of this word. Türkü vııı ff. Man. olarnig amul yavaš köŋül! ‘their mild and gentle minds’ M III 20, 6 (ı): Uyğ. vııı ff. Man.-A amal (sic) yavaš kttgül M III 31, 4 (iii): Man. [am]il yavaš kišilerig TT 11 17, 57-8: Bud. örüg amil abayapur atlığ nirvan ‘the quiet, peaceful nirvana called Abhayapura’ USp. 101, 18; o.o. of örüg amıl/amul TT IV 12, 60; Suv. 166, 7; 247, 17 — ^8; örüg amil tigisiz ‘quiet, peaceful, and silent’ Suv. 484, 17-18: Xak. xı amul al-sekin ‘quiet, peaceful' of anything; hence al-halim ‘mild’ is also called amul Kaš. I 74 (verse): kelgil amul oynalim ‘come let us play together in peace and tranquillity’ (fi sakına wa tumanına) III 131, 23: KB amul ‘quiet, gentle' (of people) is common 25, 26 (amrul-), 107, 382, 769, 1416 (örüg), 2231 (alčak), etc..-. xıv Rbğ. RI 649 (alčak): Osm. xıv to xvı apul (certainly the same word) and agul aŋul ‘gently, quietly’ are very common TTS I 30; II 43; III 29; IV 31. ‘
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VUD ü:mlüg Hap. leg.; P.N./A. fr. üm (trousers, underware). Xak. xı bütü:n ü:mlüg kanča: kolsa: olturur ‘the man whose trousers are intact sits down wherever he wishes’ Kaš. I 224, 6; n.m.e.

D emle:- Den. V. fr. em; ‘to treat or cure’ (a person or disease with remedies of various kinds). S.i.a.m.l.g., in some in such forms as emde-, emne-. In most languages now for ‘to treat with incantations, folk remedies, and the like’, compound verbs with l.-w.s, mainly Arabic, being used for orthodox medicine. Uyğ. vııı ff. Civ. H II 26, 82: Xak. xı men am: emle:dim 'elactuhu wa dawaytuhu ‘I treated and cured him’ Kaš. I 287 (emle:r-men, emle:me:k): KB igig emlemese kiši terk ölür ‘if one does not treat a disease, a man soon dies’ 157; a.o. 2002: xııı (?) Tef. 6mle- ditto 77; Kom. xıv ‘to treat, cure’ emle- CCG; Gr.

D imle:- Den. V. fr. im; ‘to make a (secret) sign (to someone Dat.) by a wink, gesture, etc.’ S.i.s.m.l., often much distorted, e.g. NE Tel. umda-; NC imda-. Xak. xı men aga:r imle:dim ğamaztuhu bi-'ayn aw ašartu ilayhi bi-yad ‘I winked at him or beckoned to him' Kaš. I 287 (imle:rmen, imle:me:k); three o.o.; ol mağa: yimle:di ğamaza ilayya bi-aynihi, originally imle:di: III 310 (yimle:r, yimle:me:k): KB közin İmledi ‘he winked at him’ 768; imledi ‘beckoned’ 621, 955: xııı (?) Tef. imle- ‘to wink, (at someone, tapa) 124.

D emlet- Caus. f. of emle:-; survives in much the same languages. Xak. xı men anı: \\\ emlettim amartu bi-'ilecihi ‘I gave orders that he should be treated’ Kaš. I 266 (emletür, emletme:k).

D imlet- Hap. leg.; Caus. f. of imle:- Xak. xı men anı: imlettim ‘I ordered that he should be beckoned to or winked at’ Kaš. I 266 (imletürmen, lmletme:k).

D emlel- Pass. f. of emle:- survives only (?) in NC Kır., Kzx. emdel- ‘to be treated with incantations, etc.’. Xak. xı iglig emleldi: ‘the sick man was treated’ Čülica) Kaš. I 296 (emlelür, emlelme:k).

D imlel- Hap. leg.; Pass. f. of imle:-. Xak. xı kiši: imleldi: ‘the man was winked at’, and the like Kaš. I 296 (imlelür, imlelme:k).

D emlen-; Refl. f. of emle:-; s.i.s.m.l. Xak. xı er emlendi: ‘the man treated Čalaca) himself’ Kaš. I 259 (emlenür, emlenme:k).

D emleš- Hap. leg.; Recip. f. of emle:-. Xak. xı ba:lığla:r emlešdi:le:r ‘the wounded men treated one another' (ta'elacat) Kaš. I 242 (emlešü:rle:r, emlešme:k).

D imleš- Recip. f. of imle:-; s.i.s.m.l. Xak. xı ol anıg bile: eliğin imlešdi: ašara ilayhi bi-yadihi wa fa'ala'l-exir mitlahu ‘he beckoned to him and the other did the same' Kaš. I 242 (imlešür, imleš:me:k).

VUD ümleš: Hap. leg.; Recip. Den. V. fr. üm (trousers, underware); prob. in fact used only in the Ger. Xak. xı ol amŋ birle: čöge:n urdı: ümlešü: daraba ma'ahu'l-sawlacan 'ale xitari’l-sarawil ‘he wielded the polo-stick (in competition) with him for a stake of a pair of trousers’ Kaš. I 242 (ümlešü:r, ümlešme:k).

PU imliti: See imtili:.Čigil xı one says bu: i:šı:g imtili: kıldı: fa'ala hede'l-amr min ğayr tadabbur wa le rawiya cuzefa (n) ‘he did this arbitrarily and without thought or reflection’ Kaš. 7 141.

D amulluk (peace, tranquillity) A.N. fr. amul (quiet, mild, equable, peaceable, even-tempered, quietly, gently); ‘peace, tranquility'. Pec. to KB. Xak. xı KB 325, 584, 1988, etc.

VUD öme:le:- Hap. leg.; Den. V. fr. öme:; not connected, as Thomsen suggested, with SE Tar. ömüle- ‘to crawl’ which is merely a much altered Sec. f. of emgekle:-. Türkü vııı er öme:leyü barmi:š tegrhke: soku:š-mi:š ‘a man went visiting and met a god’ IrkB 47.

F e:mi:n (safe, secure) ‘safe, secure’; pec., as such, to KB. The contexts make the meaning certain, and, in spite of the eccentric spelling (w^rith two yas) in the Ar. script, there is no doubt that this is merely a corruption of Ar. amin, same meaning. Xak. xı KB sal3m ol kišike eminlik emen salam kılsa ötrü emin boldı can ‘a greeting is assuredly a protection \\ for a man; if (someone) greets him then his life is safe’ 5056; klčig bolsa emin uluğ šarrıdın ‘if the small man is safe from injury by the great’ 5062; üčünčl emin tut kamuğ yollarığ ‘the third (obligation of a ruler to his subjects is) “keep all the roads safe” ’ 5577.

D umunč (desire, request, prayer, expectation, hope) Dev. N. fr. umun- (desire, request, pray, умолять); originally ‘desire, request, prayer’, turning in the medieval period into ‘expectation, hope’. Survives onlv (?) in NW Kar. L. umunts R I 1793; SW xx Anat. umunca SDD 1419 ‘hope, desire’. Uyğ. vııı ff. Bud. küsüšüg umunčuğ turğurur üčün ‘because it arouses wishes and desires’ TT V 24, 68-9: Xak. xı umunč aî-rice' ‘request, prayer’; hence one says umunč teŋri:ke: tut ‘make your prayer to God’ Kaš. I 133; almost identical entry III 450: KB umunčım sarja ‘my prayers are to Thee’ 29; idim rahmatında adın yok umunč ‘I have no desire other than the mercy of my Lord’ 1364; sözin kıyğučı begke tutma umunč ‘make no requests to a beg who breaks his promises’ 2013: xııı (?) At. (oh thou that covetest (see um- (ask, hope, desire, expect)) joy unmixed with sorrow) bu ajun kačan ol umunčka orun ‘what room is there for that desire in this world?’ 212; Tef. umanč (? read umunč) Borovkov translates ‘hope’, but ‘prayer’ seems likelier 328: xıv Rbğ. umanč (sic) ‘hope’ (P'request’) R I 1790 (quotn.): Čağ. xv ff. umanc (spelt) tawaqqu wa umid ‘expectation, hope’ San. 8ev. 24: Xwar. xıv umunč/ummč ‘hope’ (fairly definitely); boldı umanč ‘he became the target’ (for the arrow of misfortune and pain) Qutb 198; uzun umınčlar tutar erdiler ‘they prayed long prayers’ Nahc. 391» 5Î 435» *6; 436, 2: Kom. xıv ‘hope’ umunč CCG; Gr.

D umun- (desire, request, pray, умолять) Refl. f. of um- (ask, hope, desire, expect); properly ‘to desire, request, or pray for (something Dat., from someone Abl.)'. Survives only in SW Osm. umun- ‘to set one’s hopes on (something)’. Uyğ. vııı ff. Bud. küseyür umunur erdim ‘I was wishing and desiring’ [that he... gap] Hüen-ts. 1955; Sanskrit sasarana na ‘having protection (? ; perhaps “desiring protection”)’ umu:nğulu:k üze: TT VIII A.28; (Sanskrit lost) umumdačı do. D.7: Xak. xı men teŋri:den umundum racawtu mina'llah ‘I prayed God’ Kaš. I 206 (umunur, umunma:k): (in a /erse in which both text and translation are corrupt) tutmıš (?) sa:m: umnalim ‘let us ask for the number (of game) which he has taken (?) for ourselves’ III 429, e: KB kičig erse umnur sakal üngüke ‘when he is small he looks forward to (the time when) his beard grows’ (when it grows he looks forward to the time when it goes white) 3622: xııı (?) Tef. uman- (so spelt) translates race, and in other quotns. means ‘to look forward to’ and possibly ‘to hope’ 328: Xwar. xııı uman-‘to hope’ 'Ali 28: xıv uman- (once spelt ümen-) ‘to hope, trust’, possibly ‘to ask for’ Qutb 198, 203.

D umunčluğ (desire, request, prayer, expectation, hope) P.N./A. fr. umunč (desire, request, prayer, expectation, hope); n.o.a.b. Xak. xı umunčluğ adaš tepsedi: hasada-nal-šadîqu'l-marcûw ‘the friend, for whom we longed, envied us’ Kaš. I 155, 17; n.m.e.: KB (today, choosing his time, the king has summoned me) ııımnčlığka dnwlat maŋa kur badı ‘fortune has tightened my belt for me, who long for him (?)’ 1588: Xwar. xıv (Usama was a man) Igen uzak umınčlig (sic, in error) ‘who prayed very long prayers’ Nahc. 433, 14-15.

D umunčsuz (despair, hopeless) Priv. N./A. fr. umunč (desire, request, prayer, expectation, hope); n.o.a.b. Xak. xı KB [ (Aytoldi’s illness grew worse) umunčsuz bolup candın elig yudi ‘losing the desire (? to live) he washed his hands of life’ 1115: xiii (?) Tef. umančsız boldı kim yalğan sözledi erse ‘the man who has lied is without hope (in the next world?)’ 328. , DF eminlik A.N. fr. 6mln; ‘safety, security’; n.o.a.b. Xak. xi KB eminlik törü elke inčlik bolur ‘customary law is a source of security and peace for the realm’ 5734; a.o. 5062 (6mln): Kom. xıv ‘security’ eminlik CCI; Gr.

yazsa
SCŠ-tick
tık- (thrust, squeeze, cram, push
D tiktür- (d-) (stick, insert, erect, sew
D tikig (itching, pricking) (tickling)
D tikiglig (d-) (stitched, sewn)
TIK- I шить: (sew, stitch)
D tikiš- (d-) (erect, stick, insert, sew, ткнуть)
tevči:- (stitch, baste)
kadu:- (sew, stitch)
2 sırı:- (sew, quilt, smock’ (a garment))
Cf. tag- (blunt, dumb, тупой) (tagil- (blunt, dumb, тупой)), tığ- (blunt, dumb, тупой), (tığıl- (blunt, dumb, тупой)).
o:z- (surpass, outstrip, escape, win, precede)
1 ö:z (soul, self, interior part of an organism, pith, marrow, centre, middle, core, essence, trunk, each) (us)
suz bolup candın elig yudi ‘losing the desire (? to live) he washed his hands of life’ 1115: xııı (?) Tef. umančsız boldı kim yalğan sözledi erse ‘the man who has lied is without hope (in the next world?)’ 328. , DF eminlik A.N. fr. 6mln; ‘safety, security’; n.o.a.b. Xak. xı KB eminlik törü elke inčlik bolur ‘customary law is a source of security and peace for the realm’ 5734; a.o. 5062 (6mln): Kom. xıv ‘security’ eminlik CCI; Gr. '

*amur (amore, Amor (Cupid)) See amul (quiet, mild, equable, peaceable, even-tempered, quietly, gently) (? amil) (quiet, mild, equable, peaceable, even-tempered, quietly, gently), amra:- (to love), etc.

S imir (gloom, dusk, mist, fog) (mire) Oğuz form of iŋir, q.v.; ‘gloom, dusk’, both the dusk of dawn and sunset and the gloom caused by fog or a dust-storm. Survives only (?) in NE Tuv. imir; NC Kır., Kzx. imirt (sic) (morning or evening) ‘dusk’; SW Tkm. ümür ‘fog’. Oğuz xı imir (mis-vocalized emiŋ al-dacn wa'l-dabab ‘gloom; mist, fog’ Kaš. I 54; (after ifjiŋ in Oğuz imir I 94: Čağ. xv ff. imir (spelt) buxari ‘a fog’, which rises from the ground and blots out the sky, in Ar. dabab, in Pe. najm San. iisr. 5.

?D amru: (always, constantly) pec. to Uyğ. Bud.; its use in Hend. with üzüksüz and most other contexts in which it occurs suggest that it means ‘continuously’; if so, difficult to connect semantically with *amur (amore, Amor (Cupid)) or *amur- (amore, Amor (Cupid)) although morphologically it could be a Ger. of the latter. Uyğ. vııı ff. Bud. amru (spelt emru) ayığ kılınčlarığ ok ašdım üklitdim erser must mean ‘if I have (always) continuously accumulated (Hend.) evil deeds’, Suv. 136, 19-21; same meaning TT VI 270; kayu ödün kaočao kilsar amru bolur seems to mean something like ‘it is a matter of indifference at what time (always) one performs the kao chao meditation’ TT V 10, 115; (he returned to his palace, said nothing to anyone and) amru busanu sakinu olurmıš ‘sat continuously (could be ‘quietly’) feeling anxious and thoughtful’ USp. 97, 27; o.o. Suv. 109, 7; 464, 17 (üzüksüz).

D amrak (beloved, dear, friend) N./A.S. fr. amra:- (to love), q.v. for the meaning; properly ‘benign, friendly’, it came also to mean ‘to whom one is friendly; beloved, dear’; it is often difficult to determine which sense is uppermost. It became an early \163\ l.-w. in Mong. as amarağ (and Latin amorem, amor) ‘love, friendship’ (Ilaenisch 6); survives in some NE, SE, and perhaps NW languages, the dissyllabic forms being true survivals and the trisyllabic reborrowings fr. Mong. See Doerfer II 554. Türkü vııı ff. IrkB Postscript (amti:): Uyğ. vııı ff. Man.-A Ezrwa teŋrinig amrak kızı ‘the benign (beloved) daughter of the god Zurvan’ M 125, 32-3 : Man. M II8, 10 (ii) (öpügse:-): Chr. Herod addressed the Magi as amrak oğlanlarım (My beloved children) U I 5, 4: Bud. the king habitually addressed his son as amrak oğlum or ögüküm (My beloved son) PP 4, 4; 5, 7 etc.: amrak yeme adrılur sevig yeme serllür ‘friends are parted and lovers are fickle (?)’ PP 78, 5-6; o.o. TT IV 10, 14; Suv. 446, 18; UII 78, 32; U III 12, 18; 36, 14 etc.; U IV 14, i43~5^: Civ. (if a man has a mole on his pudenda) uzuntonluğka amrak bolur ‘he is friendly to women’ TT VII 37, 6-7: xıv Chin.-Uyğ. Dict. ho hao (Giles 3,945 3,889) ‘friendly’ amirak (N.B. Mong. form) Ligeti 129; R I 648: Xak. xı amrak köŋül al-qalbu’l--mahmftlu'l-naqi ‘a warm, pure heart’ Kas. I 101: Čağ. xv ff. imrağ (sic, spelt) maflüb wa marğûb wa mahbiib ‘desired, loved’ San. 114V. 27 (quotns.): Xwar. xııı (?) anuq birle amirak (sic) boldı ‘he was friendly with him’ Oğ. 123 : Kom. xıv ‘having a liking for (something)’ amrak CCG; Gr.: Kip. xııı 'ašiqa ‘to love (passionately)’ amra:k bol- Hou. 34, 8: xv mayl ‘inclination towards (someone)’ amrak Tuh. (Tuhsi, Tohar) 90a. 13.
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VU imrem (forum, assembly) ‘a public gathering’; pec. to Kaš. Xak. xı Imrem kull cama et min ahli l--wileya ide xedü fi amr ‘any gatherings of the people of n province when they meet to discuss a matter’; one says Imrem te:rlšti: taharraka'l-came'a ‘the assembly started to move’ ICaš. I 107; yağı: kelse: imrem tep-re:šü:r ide ce'al-aduzow ictama'al-ahzeb li-qitelihim ‘when the enemy comes the troops assemble to fight them’ 188, 2 (the translations make it clear that the original text had tep-rešti: in I 107 and te:rišü:r in I 88, 2).

D amranč (merchant) Dev. N./A. fr. amran- (loving, friendly); lit. ‘in easy circumstances’ or the like. Acc. to F. W. K. Müller’s note to U II 18, 6 corresponds to iresthi (which is normally translated baya:ğut (rich merchant)) in the Sanskrit original. N.o.a.b. Uyğ. vııı ff. Bud. uluğ amrančlar atlığlar ‘great merchants and distinguished persons’ Kuan. 124, 126 (U II 18, 6 and 8): Osm. xıv imrene/imrence (? ımranc/ımranca) occurs in two texts where it could have much the same meaning TTS I 379.

*amur (amore, Amor (Cupid)) See amru: (always, constantly), amurt- (quieten, calm), amril-/amrul- (calmed).

D amra:- (to love) Den. V. fr. *amur (amore, Amor (Cupid)) (see amul (quiet, mild, equable, peaceable, even-tempered, quietly, gently) (? amil) (quiet, mild, equable, peaceable, even-tempered, quietly, gently)). N.o.a.b. but an early l.-w. in Mong. as amara-‘to be contented, at peace’ (Haenisch 6, Koto.. 99). NE Alt. amra-; Kumd., Tel. R I 648, \\\ Khak., Tuv. amira- ‘to be at peace’, euphemism for ‘to die’, no doubt reborrowings fr. Mong. rather than direct survivals. See amramaklığ. Uyğ. vııı ff. Man. ančulayu amrar erti sizni tüzügü ‘they loved you all in the same way’ (as children love (seveŋ their mother and father’) TT III 98.

emri:- (scratch) Hap. leg., but see emrit-, emriš- Xak. xı ol meniŋ yhnlm emri:di: ihtakka casadi ‘he scratched my body’ Kaš. I 275 (emri:r, emri:me:k).

D amurt- (quieten, calm) Caus. f. of *amur- (amore, Amor (Cupid)); ‘to quieten, calm (someone or something Acc.). Survives only (?) in SW xx Anat. amirt- same meaning SDD 99. See also amırtğur-, Xak. Xi ol beg öpke:sin amurtti: askana ğadaba'1-amir ‘he calmed the anger of the beg'; also used for quietening the excitement of a colt or the boiling of a pot and the like, Kaš. III 428 (verse; no Aor. or Infin.).

D emrit- (scratch) Hap. leg.; Caus. f. of emri:- (scratch). Xak. xı kašınma:k meniŋ yi:nim emrltti: al-hihka ahakka casadi ‘the irritation made my body itch’, as when a man has an itch in his arm-pit or neck, and his body is irritated (yahtakk) by it and he bursts out laughing Kaš. I 2el(emritür, enritme:k).

D amril-/amrul- (calmed) Pass. f. of *amur- (amore, Amor (Cupid))-; n.o.a.b. Uyğ. vııı ff. Man. amrılmıš mrva-nığ tapsunlar ‘may they be at peace (calmed) and attain nirvena' TT III 168: Bud. aršılar teg amrılmıš köŋüllüg ‘with minds at peace (calmed) like 77!’s’ U IV 34, 59-60; ötrü köŋüllerl amrılmaz turulmaz ‘then their minds are uneasy (uncalmed) (Hend.)’ (and become full of doubt) Suv. 290, 16; o.o. U III 7, 3; USp. 103, 23; TT VIII D.24: Xak. xı kayna:r ešič amruldı: sakana'l-qidr fi ğalayenihe ‘the pot ceased to boil (calmed)’, because cold water was poured in it; and one says er tı:nı: amruldı: sakana nafsu'l-racul wa meta ‘the man’s breathing ceased (calmed), and he died’; also used of anything that calms down (sakana) after being excited Kaš. I 248 (amrılur, amrılma:k; sic in MS.); a.o. I 53, 4 (ağıŋ: KB barıga bütün bolğıl amrul amul ‘be sure of His existence, be at peace (calmed) and quiet’ 26; köŋül yeme amrulup ‘and your mind at rest (calmed)’ 5760; a.o. 582e: xııı (?) Tef. amrul- ‘to be at peace’ (calmed), 51.

amran- (loving, friendly) Refl. f. of amra:- (to love); basically ‘to be friendly, loving’ and the like in a good sense, it came sometimes to mean ‘to desire, lust’ in an evil sense in Uyğ. Bud., possibly because Chinese ai (Giles 15) was used in both senses. S.i.s.m.l.; NE Alt. amran- ‘to live in peace’ R I 650, and SW xx Anat. amran- ‘to loll, sprawl’ SDD 99 are prob. reflections of the meaning of ainara- (amra:-) as a l.-w. in Mong. but NC Kzx. 6mren-/6miren- (of a mother) ‘to fondle’ R I 963, MM 141 and SW Osm. imren- ‘to long for, covet’; Tkm. imrln- ‘to sympathize with, like’ are no doubt direct survivals. Türkü vııı ff. Man. (the four seals put on the minds of believers are) \164\ amranmak ‘a loving disposition’ (faith, fear, and wisdom) Chuas. 178; (honor, respect, and serve the Hearers) amranmak blligin ‘with a loving disposition’ TT II 10, 78; amranti kirtgüntiler ‘they showed love and faith’ do. 85: Uyğ. vııı ff. Man.-A (I have written this) uluğ amranmakın ağir küsüšün ‘with great lovingness and overwhelming desire’ (i.e. for salvation) M I 28, 21-2: Bud. sevgü-lük amranğuluk teg ‘like one whom one should love (Hend.)’ TT X 256; (in a passage on the nidana series) amranmak ‘lust’ (Sanskrit tfšne, instead of the usual 2 a:z (desire, lust, greed)) U II 6, 11 and 15; todunčsuz uvutsuz amranmak köŋül uğrında ‘because of insatiable, shameless, lustful thoughts’ Chuas. Berlin 27, 7-8 (a Bud. text): a.o. Hüen-ts. 1953 (isin-): (Xak.) xıv Rbğ. köŋül amrındı (jıc?) ‘his heart was pleased’ (with something Dat.) R I 650 (rather dubious, perhaps an error for amrıldı).
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D amraš- (to love) Hap. leg.; Recip. f. of amra:- (to love). Uyğ. vııı ff. Bud. Sanskrit yathe sampremi-kaye ‘as if by mutual love’ kaltı: a:mra:šmıšiŋizla:rča: TT VIII A.3.

D emriš- (scratch) Co-op. f. (in the sense of total action) fr. emri:- (scratch) pec. to Kaš. Xak. xı etim barča: emrišti: ihtakka casadi »tin carab aw nahwihi ‘my body itched with a skin disease or the like’ Kaš. I 236 (emrišür, emrišme:k); et yin üšüp emrišü:r (in winter) al-abden tarta'id hatte ka-anna dabiba'l-niml fVl-badan ‘their bodies shiver as if ants were crawling on them’ I 463, 12.

F amarı: (some, all the rest) a l.-w. of uncertain origin; v. G. suggested in Index to TT I- V Middle Persian aberig ‘some, a certain number of’ and in TT X, p. 56, Middle Iranian *ahmera, Saka (i.e. Khotanese) ahumara ‘incalculable, some’. N.o.a.b. Uyğ. Man.-A Manı burxan amarı burxanlar vreštiler (pure, bright, mighty - Persian) ‘the prophet Mani and other (pure, bright, mighty - Persian) prophets’ (Hend.) M I 24, 5-6; (some of the poultry were cocks? and) amari barča [gap] ‘all the rest (hens?) (others) do. 36, 8: Man. amarı tmlığlar ‘some mortals’ TT III 92: Bud. amarı tmlığlar PP 1, 7; 2, 2; 2, 8 (u:d; some do one thing, some another, and so on): xııı (?) Tef. ba'duhum ‘some of them’ amarılan 76 (mis-spelt emerı).

(D) emirčge: (cartilage; gristle) Hap. leg. Xak. xı emirčge: al-ğudrüf ‘cartilage; gristle’ Kaš. III 442.

D amrančığ (lovable) Hap. leg.?; Dev. N./A. fr. amran- (loving, friendly); ‘lovable’. Uyğ. vııı ff. Bud. U II 37, 60-3 (tapčasız).

D amranmaklığ (sexual desire) P.N./A. fr. the Infin. of amran- (loving, friendly); n.o.a.b. Uyğ. vııı ff. Bud. Sanskrit kemacchanda ‘sexual desire’ a:mra:nma:klığ küč TT VIII A13; tüzün nomka amranmaklığ (spelt emrnmaklığ) sakınč üze ‘in loving meditation on the good doctrine’ USp. 59, \\ 19-21; a.o. U III 63, 5 (yalğantur-); 83, 1 (tügün).

D amırtğur- (quieten, calm) Caus. f. of amirt- (amurt-) (quieten, calm). and practically syn. w. it. N.o.a.b. Türkü vııı ff. Man. köŋülümüz amırtğurup ‘pacifying our minds’ TT II 8, 72-3 : Uyğ. vııı ff. liııd. amırtğurdačı erür ‘it cahns down’ (all dissension and strife) U II 58, 5 (ı); adasın amırtğurup ‘reducing its danger’ Suv. 410, 17; yavız tülnüg ayığ tüšin amırtğurdačı ‘counteracting the evil effects of bad dreams’ Suv. 475, 10-11; o.o. TT V 24, 78 (egrik); Suv. 399, 19 (klgen); Iliieti-ts. 2000 (3 yuŋla:-).

D amriltur- (calmed) Caus. f. of amril-/amrul- (calmed)-; syn. w. amırtğur- (quieten, calm). N.o.a.b. Uyğ. vııı ff. Bud. dyan kügülüg amrılturur ‘meditation (Sanskrit dhyana) calms the mind’ TT V 24, 74: xıv Chin.-Uyğ. Dict. an wen ‘to pacify, calm’ (Giles 44 12,660) amriltur- R I 650.

D emse:- (suck) Hap. leg.; Desid. f. of em- (suck) . Xak. xı kenč ana:sin emserdi: ‘the child decided and desired to suck (yarda') his mother’ Kaš. I 278 (emse:r, emse:me:k).

D emsi:- (suck) Hap. leg.; Simulative f. of em- (suck) . Türkü vııı ff. (a rich man’s sheep ran away in a fright and met a wolf) böri: ağzı: emsi:-mi:š ‘the wolf’s mouth watered’ IrkB 27.

?F amšu: Hap. leg.; prob. a Chinese l.-w. The meaning must be something like ‘offering’. Uyğ. vııı ff. Bud. (give offerings and libations to the Buddhas and food to the spirits) yekke amšusı bu erür ‘the offerings (?) to the demon are these’ (a long list follows) TT VII 25, 8-9.

VU?F amšan Hap. leg.; prob. a Chinese l.-w. Xak. xı amšan al-burqen iva huwa cild yutaxxad minhu'l-furw ‘lambskin, a skin used for making furs’ Kaš. I 109.

VU?F amšu:y Hap. leg.; prob. a Chinese l.-w. Xak. xı amšuıy ‘a kind of plum (al-icceš), yellow’ Kaš. I 115.

?F amuš- Hap. leg.; no obvious Turkish etymology, perhaps der. fr. Pe. xemüš or some cognate Iranian word. Xak. xı amušdı: er sakata'l-racul mutriqa (n) min 'iteb aw le’ima, wa kadalika ğayruhu ‘the man (etc.) was silent either because he disapproved or because he agreed’ Kaš. I 190 (amušu:r, amušma:k).

uma:y (placenta, afterbirth) originally ‘placenta, afterbirth’; also used as the name of the (only?) Turkish goddess, whose particular function was to look after women and children, possibly because \165\ this object was supposed to have magic qualities. Survives, more or less in the second meaning, in NE Šor umay R I 1788; Khak. imay (sic) and NC Kır. umay; the last also means ‘a mythical bird that builds its nest in the air’, but this is merely a corruption of Persian humey. Türkü vııı (my younger brother grew to manhood) umay teg ögüm katu:n kutuga: ‘under the auspices of my mother who is like (the goddess) Umay’ I E 31; a.o. T 38 (basa:)-- Kögmen [. . .] ıduk yer suv [. . .J kan teŋri:d[e:...] umay xatu:n Inscription on a tile found near Ulan Bator ETY II 161: vııı ff. Yep. in Mal. 28, a jumble of two separate insertions, one seems to begin at I. 3 bu atımız Umay beg atım, but Umay Beg is an unlikely name for a man: Uyğ. vııı ff. Civ. two parties to a contract described themselves as Baliğ Umay ikigü ‘Baliğ and Umay, the two of us together’ USp. 5, 1 and 6; umay keč tüšser ‘if the placenta is slow in coming away (fall out)’ TT VII 27, le: Xak. xı uma:y ‘a thing like a small container (ka’l-huqqa) which comes out a woman’s womb after a birth; it is said that it is the child’s comrade (šehibu'l-walad) in the womb’. (? rov.) uma:yka: tapınsa: oğul bulu:r ‘if one worships the placenta (or Umay?) one gets a son’; the women take omens (vatafa'-'altta) with it Kaš. I 123: Kip. xv xaleš (al-mar'a inserted above) umay Tuh. (Tuhsi, Tohar) 14a. 9 (xaleš means ‘salvation’, which is quite inappropriate, and also ‘end’; the addition ‘of a woman’ suggests that ‘placenta’ was intended).
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VU ümzük (pommel, saddle-bow) Hap. leg.; hardly to be connected with SW xx Anat. ümzük ‘short pieces of thread’ SDD 1431. The difference between the meanings of this word and 1 yalığ (pommel, saddle-bow) is obscure. Xak. xı ümzük taraf hanwi’l-sarc muqaddam wa mu'axxar ‘the extremity of a saddle-bow in front and behind’ Kaš. I 105.

ümzük (frafments of thread) ‘short pieces of thread’ SDD 1431 SW xx Anat.

D emüz- (suck) Caus. f. of em- (suck) ; ‘to cause to suck’. This is the oldest form; emgiz-, prob. a Sec. f. of it, is first noted in Muh. and survives in one or two modern languages, and emzür-, prob. a Caus. f. of it, is also noted in Muh. and was the standard form in Kip. (Hou. 36, 13; td. 23; Kav. 69, 15). Emiz- s.i.a.m.l.g., sometimes perhaps for emgiz-, except in SW Az. emizdlr-; Osm. emzir-; Tkm. emdir-, Xak. xı ura:ğut oğlıga: sü:t emüzdi: arda'ati’l-mar’atu'l-laban li'bnihe ‘the woman suckled her child (with milk)’ Kaš. I 180 (emüzür, emüzme:k); a.o. III 264, 11: xııı (?) Tef. emüz- ‘to put out (a child) to nurse’ 77: xıv Muh. amašša ‘to cause to suck’ emğiz- («V) Mel. 41, 11; emiz- Rif. 132; (arda'a'l-walad emzür- 22, 5; emzü:r- 102): Čağ. xv ff. dmiz- (spelt) Caus. f. of dm-; makenidan wa šir dadan ‘to suckle, give milk’ San. 113V. 5; (dmizdir- Caus. f. of 6miz-, šir dihdnidan do. 113V. 17). \\\

Preliminary note. Apart from m there were three nasal sounds in early Turkish: dental n, which has survived in all languages, guttural ŋ, which has survived in some languages, been weakened to in others and in a few, under the influence of Mong. (see Studies, p. 220), strengthened to ŋğ, ŋk, and palatal n, which was already becoming obsolete in vııı and has now evolved into y, n or a combination of the two, usually metathesized, see Clauson, ‘The Turkish Y and Related Sounds’ in Studia Altaica, Festschrift für Nikolaus Poppe, Wiesbaden, 1957. There is some difficulty in texts in Ar. script in distinguishing between ŋ and ng, but the latter combination seems to occur only when -g- is the first letter of a suffix, and in Kaš. words containing ŋ are placed in special sections for words containing that sound. Some authorities, e.g. Id., tried to overcome the difficulty by representing ŋ by n with a diacritical mark, usually three subscribed dots, but this mark is often lacking in the surviving MSS.; in others ğ sometimes seems to be used to represent ŋ.

D an- (be, oblique case) stem for the oblique cases of ol (bul, buol), q.v.

1 aŋ (understanding, intelligence) ‘understanding, intelligence’. The earliest note of this word is in San., but as it is the basis of aŋla:- it must be much older. S.i.a.m.l.g. except NE and ?SC. See Doerfer II 565. Čağ. xv ff. aŋ (spelt) 'aql-u fahm ‘intelligence, understanding’ San. 52r. 2: Kip. xıv see aŋla:-.

VU 2 aŋ (bird type) Hap. leg.; possibly a Chinese l.-w. Xak. xı aŋ ism te’ir yutadawa bi-šahmihi ‘the name of a bird whose fat is used for medicinal purposes’, if it is rubbed on the palm of the hand it penetrates to the other side Kaš. I 40.

VU 3 aŋ (no, interjection) (un-) Hap. leg.; cf. 2 u: (exclamation: refusal, negation). Oğuz xı aŋ an exclamation (harf) meaning ‘no’ (la); when a man is given an order he says aŋ aŋ ‘no no’, Kaš. I 40.

1 e:n (breadth, width) ‘breadth’, as opposed to length- S.i.a.m.l.g. in forms which clearly point to an original e-. Xak. xı e:n ‘the breadth’ (al-'ard) of anything; hence one says bu: bö:z eni: neče: ‘what is the breadth of this cloth?’ Kaš. I49; a.o. I 349 (turk): KB 138 (evlig): xııı (?) Tef. in ‘breadth’ 77: xıv Rbğ. ditto R I 726 (quotn.); Muh. (?) 'ardu'I-tawb ‘the breadth of a garment’ to:n e:ni: Rif. 167 (only): Čağ. xv ff. in (‘with e-’) 'ard-u pahnd ‘breadth’ San. 117V. 17: Kip. xıv en (erroneously marked ‘with back vowel’; v.l. en) al-'ard daddu’l-tawl ‘breadth’, opposite to length Id. 23: xv 'arid ‘broad’ (yaššı and) en/en Tuh. (Tuhsi, Tohar) 25a. 4.

2 e:n (sloping (down), bottom, descent, низ, спуск) (en-) ‘sloping downwards’; pec. to Xak.; homophonous w. in-. Xak. xı e:n yd:r al-habüf mina'l-ard ‘downward sloping ground’ \166\ hence one says e:n yok lıabta iva ša'ftd 'up and down country (sloping)’ Kaš. I 49; a.o. III 4, 12 (yı:š).

2 e:n (i:n) (lair, den, hole, cave, nest, burrow, warren, hiding place, нора) (inn), (sloping (down), bottom, descent, низ, спуск) (en-) (OTD p. 209
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3 en (earmark) ‘earmark’ on sheep or other animals; not noted before xıv but the Dev. V. ene:- (earmark, castrate) is older. Survives in NE Khak. Das. 59; NC Kır., Kzx., and SW xx Anat. en, ın, in SDD 531, 770, 791. Kip. xıv (after 1 i:n) also used šarat udni' l-ğanam ‘an earmark on sheep’ Id. 23 (156).first of all, primary

1 eŋ (very, first of all, primary, finally) an Adjectival Prefix forming a quasi-Superlative. S.i.a.m.l.g. as eŋ occasionally eŋ. In spite of the fairly consistent spelling aŋ in Uyğ., which is contradicted by eŋ in TT VIII, there is no reasonable doubt that this was always eŋ. See Doerfer II 566. Türkü vııı eŋ lik I N 4; eŋ ilki: I E 32; II E 30 ‘first of all’ (adverbially): Uyğ. vııı ff. Man.-A eŋ ilki ditto M I 14, 6: Bud. Sanskrit antima- ‘last of all’ (Adj.) eŋ kenki TT F///A48; aŋ (sic) ilki TT F20,2; aŋ bašlayukı tıltağı ‘its primary cause’ do. 20, 3 and 7; aŋ bašı do. 20, 10; 24, 55; aŋ bašlayu Suv. 348, 6; aŋ tübinde ‘finally’ TT VII 40, 143: Civ. eŋ öŋre ‘first’ (Adv.) TT VIII L.33; aŋ ilki TT VII 14, 4; H I 14: Xak. xı KB bularda eŋ altın ‘the lowest of these’ 137, 793 (ašnu:kı:), 3997: Kom. xıv eŋ (before labials em)) CCI, CCG; Gr. 89 (quotns.).

2 eŋ (cheek, cheekbone, colors, complexion) survives only in SW xix Osm. but even there described in Sam. 143 as ‘obsolete’. Most authorities translate ‘cheek’, but as it is often associated with colours, ‘complexion’, the Osm. meaning, may sometimes be intended; yaga:k, the alternative word for ‘cheek’ seems originally to have meant specifically ‘cheekbone’. Xak. xı eŋ al-xadd ‘cheek’; one says kızıl eŋ ‘red cheeks’ Kaš. I40: KB sarığ kılğa eŋ ‘it will make my cheeks yellow’ 477; o.o. (see kız-) iioo, 2385: xııı (?) At. (the prophets have white faces, Muhammad is the eye in the face) ye olar kızıl eŋ bu eŋke meŋ-e ‘or they (have) red cheeks, and he is the mole on the check’ 2e: xıv Muh. (?) al-xadd eŋ (followed by a!-'arid' cheek-bone’ yaga:k) Rif. 140 (only): Čağ. xv ff. eŋyayak Vel. 31 (quotn.); eŋ ditto 84 (quotn.); eŋ güna iva 'arid ‘complexion, cheek’ San. 117V. 28 (quotns.): Xwar. xıv eŋ ‘cheek’ Qutb 21; eŋ do. 50; MN 6, etc.: Kip. xıv eŋ (‘with ~0 ) yntlaq 'alal-xııdd ‘is used with reference to the cheek’ Id. 25; (under buğday) em lawnu l-xadd ‘the colour of the cheeks’ do. 34.

3 eŋ (food, wild game) with a front vowel occurs only in IrkB, where it might mean ‘wild game’ (but for this a:v might be expected) or, more generally, ‘food’ (usually a:š). Its relationship to Mong. ap ‘wild game’ (Kow. 15, Haltod 2) is obscure, but since the Mongols must have had their own word for ‘wild game’ the resemblance is prob. fortuitous. Ag ‘wild game’ in most NE languages R I 182, Khak., Tuv., and NC Kır., is no doubt a Mong. l.-w. Türkü vııı ff. bars keyirk eŋke: meŋke: barmi:š eŋi:n meŋhn bulmhš ‘a leopard and a deer went to look for game (or food ?) and grain and found it’ IrkB 31 (cf. eŋle:-).

i:n (lair, den, hole, cave, nest, burrow, warren, hiding place, нора) (inn) ‘the hole, or lair, of a wild animal’. S.i.a.m.l.g. Türkü vııı ff. (I am a goldenheaded snake; cut my belly with a sword and) özü:m yul inti:n bašımırn yul evi:nti:n ‘pull me out of the hole and my head out of the berries (?)’ IrkB 8: Xak. xı i:n ‘the den ('arin) of a lion, the hole (wnear) of a snake and the lair (ma’wd) of any predatory animal’; also pronounced yi:n Kaš. I 49; yin ‘a lion’s den’, hence one says arsla:n yini:; also ‘the hole’ of a snake, and ‘the lair’ of any predatory animal with fangs or tusks (dü nab) is called yin III 5 (prov. with Dat. yinke:, verse with Dat. yinka: in error): Čağ. xv ff. in (by implication ‘with i-’) sür ax wa xtlnn-i cenva-ren ‘hole, or abode, of wild beasts’ San. 117V. \\ 4 (quotns.): Xwar. xıv in ‘hole’ Qutb 50: Kom. xıv ditto CCG; Gr.: Kıp. al-mağera ‘a cave’ in Ilou. 5, 18: xıv (after 1 en) also applied (yantaliq) in Kip. to al-wakr wa'l-wicar ‘the nest or hole’ of a wild animal or the abodes (buyftt) of reptiles; hence yılan inidür ‘it is the hole (cuhr) of a snake’ Id. 23 ; al-wakr in Bui. 3, 16: xv cuhr in Tuh. (Tuhsi, Tohar) 10a. 10: Osm. xv in ‘hole, hiding place’ (for a man) (inn) in one text TTS I 379.

o:n (ten) ‘’. C.i.a.p.a.i.; the long vowel is shown by sporadic spellings of oon in Uyğ., by o:n in Kaš., vune, vone, vunne, vonne in Čuv. Ash. V 266-7 ^aı1^ ^uon *ⁿ Yakut Pek. 3037. Türkü vııı on I N 7; T 26; vııı ff. Man. oon Chuas. 42; on do. 90: Yen. Mal. 26, 11; 28, 7; 29, 5; 30, 2: Uyğ. vııı Šu. E 4, 5 7: ıx Suci 5; III C 4: vııı ff. Man., Bud., Civ. common: xıv Chin.-Uyğ. Dict. on Ligeti 187: Xak. xı o:n al-'ašarafi'l- adad ‘the number ten’ Kaš. I 49; o.o. I 69, 26; 219, 14: KB 132, 998, etc.: xııı At. (pains come) onun 'ten at a time’ 210; Tef. 237: xıv Muh. 'ašara o:n Mcl. 18, 9 and 11 ; 81, 8 and 12; Rif. 97, 18e: Čağ. xv ff. on (by implication, ‘with 0-’) 'adad-i dih San. 88v. 20: Xwar. xıv MN 61: Kip. xııı 'ašara on Hou. 22, 7: xıv on (with back vowel) 'ašara Id. 23; Bui. 12, 12: xv ditto Kav. 39, 1 etc.; 65, 8; Tuh. (Tuhsi, Tohar) 60b. 4 etc.

u:n (flour) ‘flour’. S.i.a.m.l.g. Xak. xı u:n al-daqiq ‘flour’ Kaš. I 49; about 20 o.o.: xıv Rbğ. un ‘flour’ R I 1640 (quotn.); Muh. al-daqiq u:n Mel. 64, 7; Rif. 163: Čağ. xv ff. un (‘with u-’) ‘anything pulverized’ (mashiiq) in general (quotn.) and erd ‘flour’ in particular (quotn.) San. 88v. 22: Xwar. xıv un ‘flour’ Qutb 198: Kip. xııı (after o:n), and it is also ‘ground flour’ (al-daqiqul-mafhiln) Hou. 22, 7: xıv un (with back vowels) al-daqiq Id. 23; al-fafün ‘flour’ u:n Bui. 8, 8: xv al-daqiq u:n Kav. 63, 15; Tuh. (Tuhsi, Tohar) 15a. 13.

1 oŋ (right not left, right not wrong) like 1 sa:ğ (pure, sound, healthy, right) q.v. and, in English, ‘right’, the opposite both of ‘left’ and of ‘wrong’. Both meanings seem equally old. Except in scripts which carefully distinguish between o- and ö- easily confused with 1 öŋ, particularly in regard to the cardinal points, since for someone facing East öŋtün is ‘East’ and for someone facing South oŋtun is ‘West’. Rare in the early period but s.i.a.m.l.g. in both \167\ meanings, in SW only in the second meaning and in Tkm. and xx Anat. SDD 1090-1. See Doerfer II 624. Uyğ. vııı ff. Man.-A oŋinta teŋri yeriŋerü kapağın ačdı ‘on his right he opened the door to heaven’ MI 13, 6-7: Bud. (if he performs two kinds of deeds) teršll oŋlı edgüli ayığlı ‘wrong and right, good and bad’ TT VI 196; similar phr. do. 451: Civ. (let him hold this amulet) oŋ ayasında ‘in his right palm’ TT VII 27, 8: Čigil xı oŋ elig al-yadu'l-yumne ‘the right hand’ Koš. I 41; a.o. (Xak.) I 72, 14 (elig): KB kedin ögdün ermez ne soldın oŋun ‘ (God) is not behind or in front, to the left or the right’ 18; o.o. of ‘right^not left) 772, 917, 1857, 4056, etc. — ‘right’ (not wrong) 536 (in antithesis to tetrü: (inverted, inside out, the wrong way, wrong, topsy turvy)), 1225, 5909: xııı (?) At. the uses of oŋ are obscure; in senig rahma-tigdin umarmen oŋ-a in it seems to mean ‘I long for right (guidance) from thy mercy’ but in 115-16 (and 198) it seems rather to mean ‘destiny, fate’, kamuğ törlüg ište biligsiz oŋı ökünč ol agar yok oŋ anda a^m ‘in all kinds of things the fate of the ignorant man is regret, he has no other fate but this’; Tef. oŋ ‘right’ (not left) 237: Čağ. xv ff. oŋ sağ taraf ‘the right side’ (quotns.) . . and šatveb ve rast ‘right, correct’ Vel. 121; oŋ (1) rest ba-nta'ne-yi šavıeb (quotn.), (2) rast daddi čap ‘opposite to left’ (quotn.) San. 8gr. e: Xwar. xııı (?) oŋ yagakta ‘on the right side’ Oğ. 1le: xıv oŋ ditto Qutb 117: Kom. xıv ‘right (side); right (in antithesis to ters); salvation’ oŋ CCI, CCG; Gr. 177 (quotns.): Kip. xıv oŋ (‘with -g’) al-yamln Id. 25; a.o. do. 58 (1 sa:ğ); oŋ al-mustaqim ‘right, straightforward’ do. 25: xv yamîn o:ŋ (mis-spelt ozn) Kav. 35, 4; Tuh. (Tuhsi, Tohar) 39a. 9; 73b. 8; mustaqitn oŋ Tuh. (Tuhsi, Tohar) 34b. 10.
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? 2 oŋ (easy, right (not left, not wrong) Hap. leg.; there is no other trace of such an abbreviation of oŋa:y, and it is possible that this was a misunderstanding of 1 oŋ (right not left, right not wrong) in the sense of ‘right (not wrong)’, which is not noted in Kaš. Xak. xı oŋ ı:š al-amru'l-sahl iva huwa qašr oŋa:y ‘an easy thing’, abbreviation of oŋa:y Kaš. I 41.

ün/ü:n (voice, sound, cry, noise, fame) originally ‘the sound of the human ' voice’, hence more generally ‘sound’. The metaph. meaning ‘fame’ in KB seems to survive only in SW Osm. Although Kaš. gives the alternative ü:n, ün was prob. the usual form. S.i.a.m.l.g. Türkü vııı ff. Man. uluğ ünün magradi ‘he shouted in a loud voice’ MI 6, 10; a.o. M III 45, 5 (i) (E etin): Uyğ. vııı ff. Bud. seviglig Ezrwa ünin ‘with Zurvan’s (i.e. Brahma’s) lovely voice U III 34, 3 (ii); küvrügdln ün üner ‘a sound rises from the drum’ Suv. 375, 9; o.o. UIII 13, 5 (i) (1 ačığ); Suv. 346, 22; 490, 18; TT V 10, 104 and 108: Civ. kim ünl bütüp ‘if anyone loses his voice’ HI 146; a.o. II 16, 29: Xak. xı ün al-šawt; it is also permissible (yacüz) to say ü:n Kaš. I 39; ü:n al-fawt, mamdüd wa maqsür ‘with long or short vowel’ I 49; six o.o.: KB ün (1) ‘human voice’ 77, 1132; (2) bird’s call’ 74-8; (3) ‘noise’ 5954; (4) atı üni ‘his name and \\ fame’ 1692; a.o. 5153: xııı (?) Tef. Un ‘human voice; animal call’ 338: xıv Muh. al-šaut ü:n Mel. 73, 12; Rif. 17e: Čağ. xv ff. ün (‘with ü-’) šade iva ewez ‘voice, sound’ San. 88v. 20 (quotn.): Xwar. xııı ditto 'Ali 21: xıv ditto Qutb. 203: Kom. xıv ditto CCI, CCG; Gr: Kip. xııı (after o:n) also al-šawt wa'l-hist ‘voice’ Hou. 22, 7: xrv ün (‘with front vowel’) al-sawt Id. 23: xv hiss (in margin hissu'l-na'am ‘voices of animals’) ün Tuh. (Tuhsi, Tohar) 12b. 6; šade ( (1) tat, pas with šade mina'l-hadid ‘iron rust’ in the margin; (2) with al-bayeği ‘the ordinary (meaning)’ in the margin) ün do. 22a. 11: Osm. xıv ff. ün ‘sound, voice’ c.i.a.p.; ‘fame’ not noted before xix TTS I 744-5; II 950-2; III 729; IV 802.

1 öŋ (front, before, first, previous, superior) ‘the front’ of anything; in the early period used mainly in oblique cases of which two, öŋdün and öŋre: are listed separately; the form öŋü, q.v., may be a crasis of öŋkü:, N./A.S. in -kü: (-ki:). Survives only (?) in SW Az., Osm., Tkm. Türkü vııı ff. Man. (if they go to heaven) öŋü kapığı kün ay teŋri ol ‘its front gate is the sun and moon gods’ Chuas. 7-8: Civ. özüge öŋ iš bašlağıl ‘begin the work which confronts you (your life)’ TT I 150; in USp. 5, 3 (üčün); 48, 3; 112, 7 which are all receipts given to replace previous receipts, the original, lost, document is called öŋ bitig ‘previous (before) (?) document’: Xak.xi öŋal-quddem ‘the front’; one says ol menden öŋdün bardı: ‘he went in front (before) of me’ (quddemŋ Kaš. I 40: xıı (?) KBVP (they read this book) malıknıg öŋünde ‘in the presence (before) of the king’ 60: xııı (?) At. öŋ (1) as an Adv. e.g., (day and night follow one another) öŋ sog-a ‘in front and behind’ 14 (ud-); (2) as a Post-posn. e.g. (save yourself from the fire) ölümdin öŋ-e ‘before death’; (3) as an Adj., e.g. (this world is an inn at which travellers halt as they pass) öŋ arkıš uzadı kopup yol tutup öŋi kopmıš arkıš neče kečgülük ‘the caravan in front has gone away, starting and taking the road, how can another caravan which has (already) started be far behind?’ 179-80; Tef. öŋ occurs as an Adv. and Postposn. after Abl. and in phr. like senig öŋügde ‘in (before) your presence’ 24e: xıv Rbğ. Qabilmg öŋünde ‘in the presence (before) of Cain’ R I 1202: Čağ. xv ff. öŋ ewel ‘first’, etc. Vel. 121: Oğuz xı (after öŋdün al-quddem) the Oğuz omit the -dün and say öŋ Kaš. I 115: Xwar. xıv öŋ with Abl. ‘before’ (of time); öŋüge ‘into his presence’ Qutb 123: Kom. xıv ‘in the presence of God’ tegeri önünde (sic) CCG; Gr. 183: Kip. xııı maqedimu'l- faras ‘a horse’s forelegs’ ö:g aya:k!a:ri: Hou. 12, 18: Osm. xıv to xvı öŋ, as an Adv., and Postposn. after Abl., ‘beforeb>before’ (of time and place) is common; occasionally means ‘superior to (something Abl.)' TTS I 564; III 559; IV 624.

2 öŋ (color) ‘colour’, of anything. Since Chinese si (Giles 9,602), properly ‘colour’, is also used to translate Sanskrit riipa ‘material form’, in some Man. and Bud. texts öŋ is used in the same technical sense, instead of the natural \168\ translation of this word, körk, q.v. Survives only in some NE languages and NC Kır., Kzx.; in these languages it tends to mean ‘the complexion of the face’ and even ‘the face’, which leads to confusion with 2 eŋ (cheek, cheekbone, colors, complexion) and even \168\ 1 öŋ (front, before, first, previous, superior). Türkü vııı ff. Man. (the five gods are the majesty) öŋi megzi ‘the material form (Hend.)’ (the self, soul, strength, light, and root of everything on earth) Chuas. 4e: Uyğ. vııı ff. Bud. beš törlüg yaruk öŋ ‘five kinds of bright colours’ TT V 12, 133 — at öŋ translates Sanskrit nemarûpa ‘identity and material form’ U II 12, 19, etc.; öŋ körk rüpa TT VI 151, etc.; Suv. 164, 20: Xak. xı öŋ ‘the colour’ (lawn) of anything; hence one says ya:štl öŋlüg torn ‘a green (axdar) coloured garment’ Kaš. I 41.
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VU 3 öŋ (? üŋ) (desolate, uninhabited, desert) ‘desolate, uninhabited, desert’. A rare word, n.o.a.b., first identified by Bang in Turcica (M.V.A.G. 1917) p. 286. The synonymous word e:n in most NE languages R I 729; Khak. Bas. 334; Tuv. Pal. 591 and NC Kır. is phonetically so remote that it is hard to connect with this word. Türkü vııı ff. özlük at öŋ yerde: arıp ogu:p turu: kalmi:š ‘a well-bred horse came to a standstill in a desert exhausted and wilting’ IrkB 17: Uyğ. vııı ff. Bud. tağda öŋ (v.l. taš) yirde kanda yorısar ‘on the mountains and in the deserts (v.l. stony or foreign places) wherever he goes. TT VI115; taštın öŋ yerde yorıy-[uŋ do., p. 62 note 115, 2; sansarlığ uzun öŋ kürtüküg ‘the long deserts and snowdrifts of samsera’ U III29,35; öŋ kürtük otrastnda boltukta ‘when one is in the middle of deserts and snowdrifts’ Tiš. 50b. 5.

aŋ- (remember, recall) ‘to remember, call to mind’. Unless aŋmin (unnoticed, inadvertently) q.v. is an error, not noted before xııı (?) but prob. an older word. San.s translation ‘to understand’ is prob. due to confusion with 1 aŋ (understanding, intelligence) and not evidence for an earlier connection between the two words. Survives in NW Kar. Krim R I 123 and SW Osm., Tkm. (Xak.) xııı (?) At. mum ked aŋ-a ‘be sure to remember this’ 18; sözümni aŋ-a ‘remember my words’ 22; Tef. aŋ- ‘to remember’ 55: Čağ. xv ff. aŋ- yed kardan wa fahmxdan wa mutadakkir šudan ‘to remember, understand, call to mind’ San. 50V. 8 (quotns. in Čağ. and Rümŋ: Xwar. xıv aŋ- ‘to remember’ Qutb 9: Kip. xııı dakara min dikr xetiri’l-šay' ‘to remember, in the sense of recalling the thought of something’ aŋ- Hou. 35,'8: xıv aŋ- (‘with -ŋ-’) dakara Id. 24: xv iftakara ‘to think of (something)’ aŋ- Tuh. (Tuhsi, Tohar) 5b. 12.

en- (descend, fall, sink) ‘to descend, come down’. S.i.a.m.l.g. except SE in a variety of forms en-, en-, in- which point to an original e-, Türkü vııı balıkdakı: tağıkmıš tağdakı: enmiš ‘those who were in towns took to the mountains, and those in the mountains came down’ IE 12, II E 11; ıbarlık (?) ašdımız yuvulu: entimiz ‘we crossed the Barlık (mountain?) and went \\ rolling (?) down hill’ T 2e: vııı ff. Man. enti ‘he came down’ Chuas. 14: Yen. bağım kelip esen enip ‘my clan came and descended in safety’ Mal. 39, 4 (fragmentary, dubious text): Uyğ. vııı ff. Man. kalığtın kodi entigiz ‘you came down from the firmament’ TT III 35; a.o.o. : Bııd. bu yörtinčüke ene yarlikasar ‘if (Maitreya) deigns to come down to this world’ TT IV 12, 47; uluğ bedük küsüške enip ‘sinking in great (Hend.) longing’ Suv. 615, 6-7; o.o. PP 49, 5; USp. 94, 4: Civ. ašı kodi inmeser ‘if (the patient’s) food will not go down’ H II 14, 119: Xak. xı ol ta:ğdın kodi: endi: ‘he descended (nazala) from the mountain’; the -n- is changed (mubdala) from -ı- (see il-) as in Ar. šatn/šatl and kabnjkabl Kaš. I 169 (no Aor. or Infin.); (the snow) ene:r ‘falls’ (yanzil) II 204, 13: KIİ enigll ağar ol ağığh ener ‘what falls rises, and what rises falls’ 1049; a.o. 210: xııı (?) Tef. en- ‘to descend, come down’ 125 (in-): xıv Rbğ. en- ditto R I ~ji~j (quotn.): Muh. nazala en- Mel. 31, 11; Rif. 115; o.o. 8, 6; 9, 1, 3, and 8; 81, 123: Čağ. xv ff. en- (‘with 117V. 7) furiid emadan zva nezil šudan ‘to come down, descend’ San. ii5r. 12 (quotns.): Xwar. xıv en- ditto MN 137: Kom. xıv ‘to descend’ en- CCI, CCG; Gr. : Kip. xııı nazala (tüš- and) en- (? , unvocalized) Hou. 33, le: xıv en- nazala td. 23.

1 eŋ- (perplexed) ‘to be perplexed’; n.o.a.b., but see 1 eŋit- (perplex), eŋtür- (perplex), Xak. xı er eŋdi: tahayyara'l--racul ‘the man was perplexed’ Kaš. I 174 (eŋe:r, eŋme:k); (see manly virtue and learn it but do not be proud; if a man boasts of his manly virtue without possessing it) eŋmegüde: (sic) eŋe:r yatahayyar helata'l--imtihen ‘he is perplexed when it comes to a test’ / 252, 19 (the verse has two more syllables than it should, nnd the first word is probably corrupt): KB eğip kaldı ügdülmiš elgin uva ‘Ögdülmiš stood in perplexity, wringing his hands’ 5967: Osm. xıv to xvı eŋü yagu ‘perplexed, at a loss’ in a few texts TTS I 270; II 385; III 254; IV 299.

S? 2 eŋ- (bend) ‘to bend’, etc. See eg- (bend, bow, fold, twist).

on-, etc. Preliminary Note. Kaš. lists three verbs of this form oŋ- ‘to fade', ün- 'to rise', and üŋ- (excavate, hollow out) 'to hollow out', but not on- ‘to prosper’ which was well established at an earlier date, and still survives, though in most languages as oŋ-. Two more verbs appeared in the medieval period, ün- ‘to be stubborn' and öŋ- 'to lie in wait'. It is not always easy in texts to decide which verb is intended and sometimes whether words like ogar and onu are conjugational forms of one of these verbs or a longer verb like oŋar- or a Pronoun (see D onu).

on- (thrive, prosper, favorable) ‘to thrive, prosper’. Certainly so spelt in the early period, but became oŋ- in the medieval period, possibly by false analogy with 1 oŋ, oŋar-, etc., and s.i.a.m.l.g. with these and some extended meanings, usually as oŋ-. Uyğ. vııı ff. Man.-A. ol tlši takığular \169\ kamağan onarlar ermiš yeme erkeki neg fonmaz] ermiš ‘the hens all seemed to thrive and the cocks [not to thrive] at all’ M I 36, 8-11; onar... onmaz... onmaz... onar do. 37, 16-18: (Bud. ongalı köŋülgerip in U II 8, 22; 9, i etc. is a mistranscription of ögelŋ: Xak. xı KB bilig bilse ötrii kamuğ ıš onur ‘if he learns wisdom, all his affairs prosper’ 1680; similar phr. 2451; serinse kiši tegme ište onur ‘if a man is patient he is successful in all his deeds’ 2612; the interjections ay onur ‘oh successful man’, and ay kılkı onur ‘oh man of a successful character’ are fairly common 2143, >4.501, 5561; a.o. 2353; (the theory in R I 1626 that there was also a form oŋ- in Xak. is based on misunderstanding of oŋdt, q.v. in 4605 and oŋar (Imperat.) in 4265): Kip. xıv iš oŋdi: istaqama l-amr ‘the matter was satisfactory, in good order’ Id. 25: xv istaqama oŋ- Tuh. (Tuhsi, Tohar) 5b. 7; aflaha ‘to prosper, thrive’ (yalšı- and) oŋ- do. 5b. 10: Osm. xıv ff. oŋ- ‘to thrive, prosper; (of a wind) to be favourable’; c.i.a.p. TTS I 545; II 731; III 546; IV 610.
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1 oŋ- (blanch, fade, wilt) ‘to turn pale, to fade, to wilt’. S.i.a.m.l.g. except SW; in SE Türki öŋ-. Türkü vııı ff. IrkB 17 (3 ög): Xak. xı barčın bodu:ğı: oŋdi intamasa wa dahaha lawnu’l-dibac wa ğayrihi ‘the colour of the brocade faded and disappeared’ Kaš. II75 (oŋa:r, oŋma:k (sic)): KB yüz! kızdı oŋdi ‘his face turned red, and then pale’ 3845; (the sky, like a devil’s face) karardı oŋup ‘faded and turned black’ 5029; Xwar. xıv oŋ- ‘to turn pale’ Qutb 117 (sic; but the word seems actually to be 2 oŋ- (on-)): Kom. xıv ‘to fade, wilt’ oŋ- CCG; Gr.

VU ün- (yün-, ön-, öŋ-, yöne- ) (rise, sprout, stand up, stand out, show up, ortho-) ‘to rise’, while still maintaining contact with the point of departure, e.g. (of a plant) ‘to sprout’, (of a man) ‘to stand up’, as opposed to 1 ağ- ‘to ascend, climb’, from one point to another. There is great inconsistency about the vowel, the form is ön- in Kom. and NC Kır., Kzx., but ün- in NE Tuv. R I 1820, Pal. 432. SE Türki Shaw 28; BŠ 797; Jarring 327, and SC Uzb. as well as TT VIII, so ün- is prob. the original pronunciation; see 1 ö:r- (rise, sprout, ortho-). Türkü vııı ff. yaš ot ündi ‘the fresh grass sprang up’ IrkB 53; a.o. 60 (bediz); xanlik süsi: avka: ünmi:š ‘the Xan's army set out for a hunt’ 63; a.o. 49 (1 ımğa:) — in the following passages yün- seems to be a Sec. f. of ün-; (if one takes a white stone and) kızı:lsı:ğ suv yünser ‘a reddish water (i.e. tint) rises in it’ Toyok 16 (ETY II 58); a.o. do. 22; Man. M III 22, 12 (ii) (ezük): Uyğ. vııı ff. Man.-A MI 7, 2-3 (ığač): Man. kısığ oruntakılar barča üntiler ‘those who were in confined spaces all rose up’ TT III 103-4; evtin barktın üntiler ‘they left their homes’ do. ^38: Chr. nečükin Urıšlımtın ünüp bardılar erser ‘however they went when they rose and left Jerusalem’ U 16, 5: Bud. Sanskrit abhramukta ‘released from the clouds’ (moon) bu:lı:ttın ünmiš TT VIII B. 14; medhyajalajetarn ‘born (sprouted) in unclean water’\\\arığ8izlığ su:vta: ünmišig do. D.36; a:ti ünme:yökiŋe ‘as their name has not arisen’ (i.e. been mentioned) do. H.5: kim etad uktam bhavati ‘why has this been said ?’ translated bo sa:vda: ne: yörüg üne: ‘what explanation arises in this statement?’ do. II.6; ört yalın üner ‘a flame rises’ UII25, 27; o.o. do. 27, 22; Suv. 375, 9 (ün); 490, 18; TT V 8, 70; PP 4, 5, etc. (all transcribed ön-): Civ. kün üne:r ‘the sun rises’ TT VIII P.39; yürüŋ bulit ünüp ‘a white cloud rose and . . TT I 4-5; o.o. do. 45, 46; in medical language ün- means (of a boil, etc.) ‘to come to a head’ e.g. kart terk üner ‘the swelling quickly comes to a head’ HII6, 6 ünüp edgü bolur ‘it comes to a head and gets better’ do. 7, 2; a.o. HI 146 (boš); in Earn. Arch, evdin ün-, of a sum of money, means ‘to come from the family’s own resources’; and not from a loan: O. Kır. ıx ff. yetmiš yašıma: üntim ‘I have reached my 70th year’ Mal. 42, 3: Xak. xı ot ündi: nabata'l-nabt ‘the plant sprang up’; and in Uyğ. (one of the very rare refces. to this language in Kaš.) one says ol evke: ündi: dahaba ile baytihi ‘he went home’ Kaš. I 169 (üne:r, ünme:k); and seven o.o. of plants, trees, etc.: KB ün- ‘to spring up’ of plants, etc. is common, 120, 972, 975 (2 ap), 2688, 4522, etc.; of a beard 3622 (umun-): xııı (?) Tef. ün- (of plants, etc.), ‘to sprout, come up’ 337: Čağ. xv ff. ün- (-di, etc.) iki kat ol- ‘to become twice the size’ Vel. 120 (quotn.); Ün-rüyldan ‘to grow, increase’ San. 8ev. 26 (quotns.): Xwar. xıv ün- (of plants, etc.) ‘to sprout, come up’ Qutb 123 (ön-), 203 (ün-): Kom. xıv ‘to come out of, proceed from (something Abl.)' ön- CCG; Gr. 183 (phr.): Kip. xıv ön- (with front vowels) nutica ‘to grow’ İd. 23: (Osm. xvııı (after Čağ. ün-) the Rûmî Turks say öŋ- San. 8ev. 26 (no doubt misunderstanding of 2 oŋ- (on-), the word is otherwise unknown in Osm.)). (OTD p. 385 ÖN- 1. выступать, обнаруживаться, расти, вырастать)

üŋ- (excavate, hollow out) ‘to dig a hole in (something Acc.); to hollow (it) out’; cf. 2 üš- (perforate, hole); differs from 1 öt- (pierce, pass), 1 2 i:r- (notch, breach) in that the latter imply passage through an object, while üŋ- implies only partial penetration. Survives only (?) in NC Kır. üŋü-; Kzx. üŋg-. Xak. xı ol yığa:č üŋdi: naqaba'l-xašab ‘he hollowed out the piece of wood (etc.)’; also used when one digs a hole for the foundation of a wall (etc.) (ida naqaba ussa'l-he'it) Kaš. I 174 (üŋe:r, üŋme:k): Kom. xıv ‘to dig, excavate’ üŋ- CCG; Gr.: Kip. xıv üŋ- (with -ŋ-) cawwafa bi'l-naqr ‘to hollow out, excavate’ Id. 25.

ana: (mother) ‘mother’. Like ata:, q.v., first appears in Uyğ., where it is still rare and 1 ö:g (mother), q.v., still common. C.i.a.m.l.g., except NE where it has been partially displaced by Mong. ecejice; sometimes subjected to unusual deformations, e.g. anne, to make it a term of more intimate affection. See Doerfer II 567. Uyğ. vııı ff. Man. anasın [gap] oğlanı severče ‘as children love their mother [and father?]’ TT III 98-9 (babasın is restored in the gap, but this \170\ is quite a modern word and can hardly be right): Bud. Sanskrit matfgana ‘the company of mothers’ analar kuvrağı U II 54, 1 (ı); öz elgin anasın ölürmiš 'who had killed his mother with his own hands’ U III 53, 5 (ii); (no o.o. noted): Civ. ana tegirl ‘the mother’s share’ USp. 55, 26; ögey anamız ‘our step--mothcr’ USp. 78, 8 (Arat’s corrected text): xıv Chin.-Uyğ. Dict. ‘mother’ ana Ligeti 130; ‘mother-in-law’ kadın ana R I 22e: Xak. xı ana: al-umm ‘mother’ Kaš. I 93; (in the Preface) ‘the Turks call ‘mother’ ana: and they (the (non-Turkish) inhabitants of Khotan and Gancak) call her hana: I 32, 29; and 12 o.o.: KB atasın anasın 37; a.o.o.: xııı (?) At. ata bir ana bir ‘with the same father and mother’ 291; Tef. ana ‘mother’ 51: xıv Muh. al-umm ana: Mel. 49, 3 ; Rif. 143; a.o.o.: Xwar. xııı i (?) ana ‘mother’ Oğ. 8: xıv ditto Qutb 8; Nahc. 4, 14: Kom. xıv ditto CCI, CCG; Gr.: Kip. xııı al-umm ana: Hon. 31, 19: xıv ditto Id. 23 (‘with back vowels’); Bui. 9, 2: xv ditto Kav. 44, 17; Tuh. (Tuhsi, Tohar) 3b. 11.
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ini: (younger brother) ‘younger brother’ (yeni -new, young > youngster). C.i.a.p.a.l., but in SW Osm. largely displaced by such phr. as kıčük kardeš. Cf. eči:. See Doerfer II 674. Türkü vııı inlm and inisi: are common in / and II; a collective Plur. in -gü:n occurs three times; in I S 1 the spelling is clearly inygünm, in II N 1 the stone seems to be damaged beyond repair at this point, and Radloff’s ‘retouched’ squeeze simply reproduces the word fr. 1 S 1; in I N 11 the third letter is not clear in either Russian squeeze or Finnish photograph, but it is clearly not y and could well be i; the -yin I S 1 can, therefore, be taken as one of several mason’s errors and the word read everywhere, as might be expected, ini:gü:nim ‘my younger brothers’: vııı ff. Man. inili ečili ‘younger and elder brothers’ Chuas. I 31: Yen. inim ečim Mal. 28, 4; a.o.o.: Uyğ. ıx inim Suci e: vııı ff. Bud. inisi U II 26, 15; PP 28. 7; a.o.o.: Civ. ini is common in USp.: xıv Chin.-Uyğ. Dict. ‘younger brother’ Ini Ligeti 157; R I 1444: O. Kır. ıx ff. inlm ečim Mai 18, 2; a.o.o.: Xak. xı Ini: al-axul-ašğar fî'1-sinn 'a younger brother’ Kaš. I 93: KB eči ye ini 3784: Čağ. xv ff. ini kücük karındaš Vel. 80 (quotns.); ini biredar-i küčak San. ıı8r. 12 (quotn.): Xwar. xııı (?) ağaları iniler! ‘elder (Mong. l.-w.) and younger brothers’ Oğ. 331: xıv ini Qutb 59 (‘young’ (?) is suggested as translation, but ‘younger brother’ would suit the text): Kom. xıv ‘grandson’ (sic) ini CCI; Gr.: Kip. xıv initn al-kabir yuxatibul-sagir ‘an elder addresses a younger (thus)’ İd. 24: Osm. xv ini in one text TTS II 542.

VU ona: (precisely, exactly, soon) an Adv., pec. to Uyğ. and discussed at length in TT V, p. 32, note B 80. It seems to mean both (1) ‘precisely, exactly’ and (2) ‘ (very) soon’. It seems to be the origin of a modern word ana (with other forms ene, anav) used as an Excl. meaning ‘here, here you are’, and an Adv. meaning‘merely, simply’ which occurs in some NE and NW languages, NC Kzx., and in a wide range of forms in SW |xx Anat. SDD 99, 100, 101, 104, 532, 534, 537, 791, 793. The Kzx. phr. ana mma suggests a connection with ol and v. G. ATG, para. 190 adopts this suggestion, but the oblique stem of ol is consistently an- (with some traces of in-) in Uyğ. Cf. onu:. Uyğ. vııı ff. Bud. I Ratnarašı atlığ ačarı ona amti bu erür ‘now this is the teacher named Ratnarašı* Suv. 573, 20-1; Brahmadati elignig [körünčlüki] ona ıraktın közünü turur ‘King Brahmadattas’ tate chariot (?) is just appearing in the distance’ U II 22, 5 — 6; men ona basa yitdim ‘I have certainly gone astray’ Sin’. 615, 14-15; ona at the beginning of a long sentence TT V 24, 80; (for the second meaning see onakaya).

D o:nu: (that) pec. to Xak. (?); apparently the Acc. of ol used as a sort of Excl., but irregular since the oblique stem of ol in Xak. is an-. Possibly a later form of ona: (precisely, exactly, soon) q.v. Xak. xı one says o:nu: meaning deka ‘that’ and mu:nu: meaning hede ‘this’ fi'1-išera ile'1-ayn mina'1-a'yen ' ‘to distinguish one thing from another’ Kaš. III 238: KB onu and munu occur several times as rhymes at the end of consecutive hemistichs but add little or nothing to the meaning; ayur emdi oğlum barırmen munu saga kaldı ornum ban neg onu ‘he said “now, my son, I am going away (from here); rriy position and all my goods remain (there) for you” ’ 1161; sözin kesti ögdülmiš aydı munu bu yaglığ bolur beg tapugčı onu ‘ögdülmiš finished his speech and said (this) “the (relations between the) beg and the servant are like this” (there)’ 4155.

öŋi: (other, different, various) ‘other than (something Abl.), different’; when doubled, öŋi: öŋi:, means ‘various, different kinds of’; Kaš. quotes an alternative form öŋin, no doubt Secondary, which appears in some medieval texts, and was the origin of ögin/ögün,q.v. Survives, with minor phonetic variations in most modern language groups, not SW, in SE, SC meaning ‘variegated, parti-coloured’, perhaps owing to a supposed connection with 2 öŋ (color). Cf. adın, adruk, özge:. Türkü vııı ff. (how shall I get on) idišimte: ayakımta: öŋi: ‘without my cup and bowl?’ IrkB 42: Man. (if we have said) kentü özüumüzni (sic) künte ayda öŋi biz ‘we ourselves are independent?) of the sun and moon’ Chuas. 26-7; antın öŋi bolğay ‘it will be different from that’ TT II 6, 25: Uyğ. vııı ff. Man. biligsiz [biligtin] Ögi üdürtügüz ‘you separated (mortals) from ignorance’ TT III 31-2: öŋi öŋi kut waxšig-lernig ‘of various good spirits (Hend.)’ do. 170: Chr. andın öŋi yolča ‘by a different road’ U I 9, 14: Bud. Sanskrit anyatre öŋi TT VIII A.30; vipragamita ‘separated, pafted’ öŋi ba:rırla:r e:rdl do. C.ı 1; öŋi öŋi ‘various, different’ do. A.2, G. 14, H.8 (öŋe öŋe); Suv. !598, 1 etc.; burxandm öŋi ‘other than the Buddha’ UII 32,65; muntada adin takı öŋi aš Ičgü yok ‘there is no other (Hend.) food and drink but this’ Suv. 610, 16-17; o.o. PP ; \171\ 66, 2-3 (olğurt-); TT V 22, 40-1 (üdrül-); U II 42, 7-8 etc.: Civ. öŋi öŋi H II 26, 103, etc.; in HI 122 kentir sığm üč öŋi kesip ‘cutting hemp siğ (?) into three parts’ öŋi is prob. an error for ülügi: Xak. xı öŋi: a Particle (harf) meaning ğayr ‘other’; the final ya is altered from the -n in öŋin, just as in Ar. inkame is altered from inkamana Kaš. I 135; öŋin same translation; one says bu: attan öŋin keldür 'bring a horse different from this one’ (gayr hede) I 94: KB (perfume and wisdom) bolmaz özde öŋi ‘are not essentially different’ 311; bolur xalqka ašğı öŋi ‘it has various advantages for Jhe people’ 856; o.o. 413, 562 (adınčığ), 4320 — yarukta öŋin ‘different from light’ 835; a.o. 5530: xıı (?) KB VP öŋin at ‘a different name’ 26, 67: xııı (?) At. 180 (1 öŋ); Tef. öŋin ‘other, different’ 247 (in Tef. only ogl means ‘previous’, in antithesis to sogi ‘subsequent’): Xwar. xıv teŋridin öŋin ‘other than God’ Nahc. 248, 9; öŋinlerni ixtiyar kilur ‘he prefers the others’ do. 255, 8: Kip. xııı öŋü: and özge: are mentioned as alternatives to ayruk for ğayr Hou. 54, 13-19.
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?S D öŋü (only) (only) has been read in various passages but does not seem to be an independent word. Türkü vııı ff. Man. öŋü Sec. f. of 1 öŋ (front, before, first, previous, superior) Chuas. 7 (see 1 öŋ (front, before, first, previous, superior)); kamağ öŋü (?) yaruk [gap] TT II 8, 70 (? misreading of öŋi) söz sav üngüsi ‘the words which rise’ (Particip. of ün- (yün-, ön-, öŋ-, yöne- ) (rise, sprout, stand up, stand out, show up, ortho-)) M III 16, 12: Uyğ. vııı ff. Man.-A (gap — ‘they ate and killed his body (?)’) tamu öŋüniŋe tüšti, ?error for öŋüŋe ‘he fell into the front of hell’ M I 20, 11: Bud. [gapjktin üngü (gap) Particip. of ün- U II 4, 1: Civ. öŋü in USp. 65, 4 makes no sense and is prob. a misreading of ötrü: Kom. xıv ‘only’ öŋü CCG; Gr. which survives in NW Kar. L inno/onno ‘only, only just’ R I 1044, 1446 looks like a Sec. f. of ona: (precisely, exactly, soon).

anu:- (prepare, ready) ‘to be prepared, made ready’. N.o.a.b., but see anut- (prepare, ready), anuk. Uyğ. vııı ff. Civ. (an adopted child) Sutpaknıŋ bermiš ašın yep anımıš išin kılıp ‘shall eat the food given by Sutpak and do the work prescribed (?) by him’ USp. 98, 5-7 (rather a dubious reading): Xak. xı anu:di: ne:ŋ ‘the thing was prepared (u'idda)'; this is an Intrans. (lazim) verb, corresponding to *in'adda, but this word does not exist in Ar. Kaš. III 256 (anu:r, anu:ma:k).

D ene:- (earmark, castrate) (enarei) Den. V. fr. 3 en (earmark); ‘to earmark’ (an animal). In the medieval period came to mean ‘to castrate’ (primarily an animal, but also a human being). Survives onIy (?) in NC Kzx. ene- ‘to earmark’ and SW Osm. ene- ‘to castrate’. Xak. xı ol ko:ym ene:di a'lama ğanamahu bi-gat' atrefi'1-eden ‘he marked his sheep by cutting the edge of its ears’ Kaš. III 256 (ene:r, ene:me:k): Kip. xııı xaše min xašyi’l-faras wa ğayrihi ‘to castrate a horse or other (animal)’ ene - (? , unvocalized) Hou. 38, 7: xiv"ene- xaše İd. 23: Osm. xviff, ene- \\\ (less often ene-) ‘to castrate’ in several texts TTS I 268; 7/384; IV 291.

una- (pleased, satisfied; agreeable, approving, consenting, obeying) - (Intrans.) ‘to be pleased, satisfied; to agree to (do something, -ğah/-gelŋ’; (Trans.) ‘to be pleased with, to approve (something, originally Acc., later Dat. or Abl.). All occurrences prior to xı seem to be in the Neg. f. S.i.a.m.l.g., in NE ma-/una-. Türkü vııı ff. teŋri: una:maduk avı:nču: ‘the slave girl whom Heaven did not favour (approve)’ IrkB 38; a.o. Toy ok III 2 v. 5-6 (ETYII 179) (1 a:l): Uyğ. vııı ff. Bud. (the prince) yokaru turğalt aš ašlağalı unamadi ‘refused (disagreed) to stand up or take food’ PP 19, 5-6; neg unamadi ‘he flatly refused (disagreed)’ do. 20, 4; tıdılğalı unamadi ‘he refused (disagreed) to be prevented’ U III 49, 26; (whoever obstructs and...) unamasar ‘does not agree’ do. 76, 4: Civ. unamaym ‘I will not agree’ USp. 9, 5 (reading dubious): Xak. xı ol bu: i:šığ una:di: radiya bi-hede'1-amr ‘he was pleased with this business’; and one says sen una:digmu: aqabilta wa radayta anta ‘did you accept and were you pleased?’ Kaš. III 256 (una:r, una:ma:k): xııı (?) Tef. unamadi with Acc.; also Intrans. 327: xıv Rbğ. ol kızığ unamadi ‘he did not like that girl’; (the serpent was afraid and) unamadi ‘did not agree’ R I 1640; Muh. al-ihtimel ‘to permit, be thankful’ (and other meanings) u:namak (unvocalized) Mel. 35, 14; Rif. 121; tamakkana ‘to have authority, be able’ una:- (unvocalized); al-tamakkur unatmak (ditto) Rif. 106, I2i (only) (it is not certain that these latter entries belong here): Čağ. xv ff. una- (-r, etc.) redi ol- ‘to be pleased’ Vel. 119 (quotn.); una- redi šudan (Nadar 'Ali erroneously translated it redi kardan) San. Uyr. 17 (quotns.): Xwar. xıv munlar unamadilar Nahc. 366, 11: Kom. xıv una- ‘to agree, consent, obey’ CCG; Gr. 265 (quotns.): Kip. xııı fe'a mina'1-te'a ‘to obey’ u:na:- Hou. 41, 21: Osm. xv to xvıı una- ‘to approve’, etc. in three texts TTS II 729; IV 60S (spelt ona-).

E öne:- (play, dally) the word transcribed öneyü in U III 79, 6; U IV 8, 11 and 36 is oynayu (play, dally).

F anvant (cause, reason) (event) the Sogdian word *rifint (anvant) ‘cause’ occurs several times in Uyğ. Bud., apparently always in Hend. with tıltağ; it has been transcribed variously as avant, avtnt, ayant, and avyat, but these are all errors. Uyğ. vııı ff. Bud. negü üčün kayu anvant tıltağm ‘why and for what reason (Hend.)?’ U124, 2; o.o. U III 4, 1; Suv. 24, 18; 140, 16.

enč (tranquil, at peace, at rest) (enchant) ‘tranquil, at peace, at rest'; for the e see enčgülüg (peaceful, tranquil). N.o.a.b. (Türkü vııı enč has been read in I E 32, but this is an error, see ančula:- (present, bestow, offer up)): Uyğ. vııı ff. Bud. alku tutdačı-lardm enč esen kılzun meni ‘may he make \172\ me at peace and safe from all grasping (evil spirits)’ U II 64, 8-9; o.o. of enč esen Tiš. 19a. 3 etc.; (at times even of slight illness and discomfort) neteg enč mü erki ‘how do you suppose that he can be at peace?’ Hüen-ts. 1828-9; (^to all men) enč t>nč (mis-spelt tünč) berürmen ‘I give pcace and rest’ USp. 100, 4-5: Civ. kıyn enč bolur ‘the pain dies down’ TT VII22, 15 ; a.o.o.; enč occurs in TT I 132, 212, 222: xıv Chin.-Uyğ. Dict. t'ai p'ing ‘great pcace’ (Giles 10,573 9.3^IO) ^en9 esen R I 745: Xak. xı e:nč al-mutma innu’l--sekin ‘at rest, tranquil’; hence one says köŋül e:nčmü ‘is your mind at rest?’; e:nč kend a village belonging to the people of al-Muqanna', God curse him, now ruined Kaš. III 437; erdhŋ munda: enč (sic) amul ‘you were at rest and tranquil (salim sakin) here’ / 74, 18; KB ajun enčke tegdi ‘the world attained peace’ 103; o.o. 965, 1044, 1772, etc.; xııı (?) At. tilekče tiril enč ‘live at peace as you wish’ 415; Tef. enč seems rather to mean ‘comfortable material circumstances’ 77: xıv Muh. (}) al-mustarih ‘at pcace, tranquil’ enč (? , unvocalized) Rif. 154 (only) (also falsely converted into a verb istareha e:nčdi: do. 103): Xwar. xıv enč ‘at rest’ Qutb 59: Kom. xıv ‘at peace’ enč CCG; Gr. 88 (quotn.): Osm. xıv enc (rhyming with gene) in one text TT S II 382.
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VU onč (promising, possible) Hap. leg. but cf. ončsuz, q.v. This word has been read unč and taken to be a Dev. N. in -č fr. *un- Refl. f. of u:-; indeed in KB Arat consistently transcribed on- as un- and took it to be such a word, but it is unlikely that an Intrans. verb like u:- would have a Refl. f. (though such cases admittedly do occur), and it seems more reasonable to take this word as a Dev. N. in -č fr. on- meaning ‘a promising’ (course of action) or the like. Türkü vııı ol yolın yorı:sar onč tedim ‘I said “if one went by that route, it is a promising (course of action)” ’ T 24 (or, if unč, ‘it is possible’).

D anač (dear mother) Dim. f. fr. ana: used affectionately, ‘dear mother’ and the like. Survives only (?) in SW Osm. where it has developed various extended meanings. Uyğ. vııı ff. Bud. ana-čım-a ‘mv dear mother’ U III 9, 2 (in: Xak. xı anač aİ-šağıratu'llati ture' min nafsihe fifna ka'antıahe utnmu'l-qaicm ‘a small girl who has such natural intelligence that she seems like the mother of the clan’; this word is addressed to her affectionately ('ale sabili'l-ta'attuf) Kaš. I 52: xıv Muh. (}) (among ‘terms of relationship’) šabıhatul-umm ‘like a mother’ a:na:č (with cim) Rif. 144 (only).

enüč (cataract) Hap. leg., but cf. enüčle:- (cataract), enüčlen- (cataract). Xak. xı enüč zafaratiCl-ayn ‘a cataract film on the eye’ Kaš. I 52.

öŋüč (larynx, wind-pipe) properly ‘larynx, wind-pipe’, also used later for ‘oesophagus, gullet’ and more generally ‘throat’. Survives in several NE languages, often much abraded to ö:č, ö:š, ös, \\ and the like; SE Türki öŋgeč; NC Kır. öŋgöč, Kzx. öŋeš; SC Uzb. Ongač. In SW the word used is ögük which is noted fromxiv onwards TTS I 745; II 638; IV 519 (transcribed ihjük) in phr. kızıl ögük. Uyğ. vııı ff. (in a list of diseases translated fr. a Chinese text) ögüč ağrığ igig ‘a disease (Hend.) of the larynx’ (Chinese yeh hou (Giles 12,981 4,007). U II 69, 4 (ŋ.

D anča: (ınča:, ınče:, yınča) (less, as much as that, this, thus, just as, as follows) (inch) Equative form of ol; properly ‘as much as that’, but normally in the early period hardly more than ‘thus’. There is also, in the early period, a Sec. f. beginning with ı- of this (ınča:) and other cognate words (ančıp (this being so), aŋaru: (there), etc.). This is usually transcribed inče, a spelling which does occur in TT VIII, but as there is also a spelling inča in those texts, and as the word survives in this form in NE Tuv., it is likely that the original form was ınča: and that inče is merely one of several examples of the tendency of ı- to move into a front position (cf. ı:š, 1 tı:š, etc.). S.i.a.m.l.g. as anča and the like. As ınča: always means ‘thus’, some editors of early texts have tended to ‘correct’ words meaning ‘thus’ to inče even when anča: is clearly written. See Doerfer II 560. Türkü vııı anča: ‘thus’ is common in I and 1 II and occurs in] T 2, 6, 8, 10 (ö:gleš-), etc.; Ongin 8, 11; Ix. 20, 23; it is generally used near the end of a sentence or para, to summarize briefly what has gone before or, less often, what follows, e.g. anı: körüp anča: bilig ‘when you see it (the memorial tablet) know thus’ (i.e. what has been said in the preceding sentences) IS 13: vııı ff. the concluding sentence of each para, in IrkB begins anča: bili:ŋ (or bili:ŋler) ‘know thus’ (i.e. as follows, the omen is good or bad); anča: temi:š ‘this is what he said’ Toyok III 2X. 4 and 11; v 2 (ETY II 179): Man. neče yügürür erti anča kusar yarsiyor erti ‘the more he ran the more he vomited (Hend.)’ MI 7, 12-13; i ınča (sic) sakıntı ‘thus he thought’ (i.e. as follows) do. 5, 1: Uyğ. vııı ff. Man.-A ınča kalti ‘just as’... takı yeme ančulayu kaltı ‘and also just as’... ınča belgürtti ‘thus he explained’ M I 7, 2-8, 18: Man. ınča kalti Wind. 22: Chr. (then King Herod) inče tep yarlıkadı olarka ‘gave them the following orders’ U I 5, 3; anča banp ‘as they went thus’, do. 8, 10-11: Bud. ınča: (sic) tep yarlıka:dı TT VIII H.ı ; inče: (sic) sa:ksa:r I ‘if one thinks thus’ do. K.2; o.o. of inče: do. O.i, 9; ınča tep tedi is common U III 7, 6; , U IV 28, 3 and 6; PP passim; ınča kalti TT IV 8, 55 — anča yeme kutluğ kıvlığ ermezmü men ‘am I not as fortunate (Hend.; as him)’ UIII7, 6-7; a.o. UIV 28, y, ■ etözlerige anča (less) munča (much) tusulur ‘they get more or less advantages for their bodies’ TT VI 262: Civ. aga kıtay sımıkın anča (less) munča (much) sokup ‘put in it a certain amount (more or less) of Chinese simik' HI 148; ınča sözleštimiz ‘(at least) we have agreed as follows’ USp. 108, 5; 109, 4: Xak. xı avčı: neče: a:l bilse: adığ anča: yo:l bili:r ‘however many tricks the hunter knows the bear knows (at least) as many ways out’ Kaš. \173\ II 63, 13; 332, 12: oza:kı: bilge: anča: aymi:š ‘the ancient sage said as follows’ I 88, 22; o.o. III 133, 8 (be:l); 233, 16; n.m.e.; no occurrence of ınča:; KB (of the stars) bir anča... bir anča .. . . bir anča 'some... some’ (a little... a little) 129; tiligögdüm anča ara sögdüküm ‘I have praised the tongue to some extent and at times abused it’ 184; bir anča ‘a certain amount, for some period' 234, 954: xııı (?) At. bir anča bodun ‘a certain number of people’ 123; Tef. anča ‘so (much)’; bir anča ‘a certain number of’ (a little of); ančaka tegi ‘until’; ančadın berü ‘for some time (a little) past’ 53: Čağ. xv ff. anca (sic) etı qadr ‘that amount, so much (so little)’ San. 51 v. 12 (quotn.): Xwar. xıv bir anča... bir anča ‘a certain amount ... a certain amount (a little... a little)’ Nahc. 260, le: Kom. xıv ‘so (much)’ anča (sometimes followed by neče); ‘now forthwith’ (sic) bir anča CCI, CCG; Gr. 37 (quotns.): Kip. xıv (under degme) bir anca: means ‘some’ (a little) (ba'd); bir means ‘one’ (wahid) and anca ‘like it’ (mitluhu) and the two combined ba'd İd. 49: Osm. xıv ff. anca ‘so much’ (a little), occasionally onca, and bir anca c.i.a.p. TTS I 25; II 33 \ HI 20, IV 22.
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D aŋčı: (hunter) N.Ag. fr. 4 aŋ (food, wild game) (3 eŋ (food, wild game)) ‘hunter’. Rare in Uyğ., but clearly so spelt. A l.-w. in Mong. as atffi (Kow. 18, also atjğiči; Haltod 4). It is not clear whether the same word in some NE languages and NC Kır., Kzx. is a survival or a reborrowing fr. Mong. Uyğ. vııı ff. Bud. keyikči agčı tuzakčı boltumuz erser ‘if we have been hunters of stags and wild game or trapperT UII 84, 9-10; TT IV 8, 56-7.

?F anču: (presentation, bestowal, offering) n.o.a.b., but cf. ančula:- (present, bestow, offer up); used only in the Hend. ögdir anču which seems to mean ‘gift’ or ‘reward’. In U III 92, in a note on 32, 16 it is suggested that it is the Chinese phr. an chu ‘to live in peace’ (Giles 44 2,527); the semantic connection is not convincing, but the word is prob. a Chinese l.-w. Uyğ. vııı ff. Bud. alı yarhkazun teŋri baxšı nomlamıš nom ertininig ögdirin ančusın ‘may the sacred preacher deign to receive a reward (ör gift in return ?) for the precious doctrine which he has preached’ U III 32, 14-16; (go and kill the six-tusked elephant; if you do this) saga uluğ törlüg ögdir anču bar ‘there are various great rewards (or gifts?) for you’ do. 56, 8-10.

S ınča:/ınče: See anča: (as much as that, this, thus, just as, as follows).

1 inčü: (vassal, slave, dowry, pearl, inheritance) n.o.a.b.; poorly attested in the early period, the only occurrences being in Uyğ. Civ. documents of which one certainly, and the other two probably, date from the Mong. period. There is, however, no good reason for supposing that this is a l.-w. The only early (xııı) Mong. word of comparable form is ince ‘a maid-servant given to a bride at her marriage’ (Haenisch 83, there connected with Chinese ying, same meaning (Giles 13,343)) which is no doubt the original form of inci ‘dowry’ (Kow. 280, Haltod 62). This latter is a Mong. l.-w. in various NE languages and NC Kır., Kzx. There is no real semantic connection between these Mong. words and inčü:, which at any rate in the medieval period had much the same meaning as English ‘fief’, that is ‘a piece of land granted by a ruler on condition of the performance of certain services’, and, by extension, ‘the person (s) bound to perform such services’. Whether this was the original meaning it is hard to say. It has been plausibly suggested that this is the word which appears in the Stael-Holstein scroll, a Khotanese Saka document dated AD. 925, in the forms’ 'ijiiva and 'injii, meaning apparently ‘the chief tribe in a confederation’, that is the ruler’s own tribe (see Asia Major, N.s., vol. II (1951), p. 17; ^v°l- IV (1954). pp. 90 ff.). The original meaning may have been nearer to ‘family or clan property’, and in particular ‘a chief’s own property’. See Doerfer II 670. Uyğ. vııı ff. Civ. (two landowners too old to work say) urluk inčülerdin inčü borlukka edlegüči bir erklüg kiši bersün ‘let them give a responsible person from the family properties (?) to the family (?) vineyard to cultivate it’ USp. 21, 3-4; in USp. 22 (mid-xiv) inčü bağčı ‘a worker in the family (?) vineyards’ occurs 10 times; inčü kılıkı bile inčü borlukčı kezikte barča barsun ‘in accordance with the custom of the family estates (?) let all the vineyard workers on the family estates (?) go in turn’ do. 25, 5-7: Čağ. xv ff. inčü ‘a vassal (tapu adamı (service man)) who goes voluntarily to a beg, enters his service and works for him’ Vel. 82 (quotn.); incü (spelt) ( (1) ‘pearl’); (2) mamlük ‘servant, slave’; (3) amlek wa raqbet-i xešša-i diweni ‘private lands and slaves belonging to the government’ San. uyv. 15: Xwar. xııı inči ‘inheritance’ 'Ali 47: Kip. xv in a Golden Horde letter dated a.d. 1428 (they went off) öz dilerin ala ‘retaining (only) their own realms’, with ellerin glossed inčü ‘fiefs’ A. N. Kurat, Altin Ordu, Kırtm ve Turkistan Hanlarına ait Yarlıkve Bitikler, Istanbul, 1940, p. 9, 1. 11: Osm. xv inčüleri ya'ni asirleri ve kulları ‘their vassals, that is prisoners and slaves’ TTS II 541.

C? ančıp/ınčıp (so, but, then, so much, otherwise, like - like) prob. a crasis of anča (as much as that, thus, just as) erip. Occurs always in isolation at the beginning of a sentence, normally meaning ‘this being so’, or ‘so much for that’, less often almost ‘on the other hand, but’ or used without any particular content to mark the beginning of a new para. N.o.a.b. Türkü vııı ff. IrkB, Postscript (alku:): Man. (you will make me a Mani-chaean) ınčıp ‘on the other hand’ (my mind is not yet stable) TT II 8, 40; (I have been a great enemy and sinned against him) ınčıp ‘but’ (I will submit (?) to God and the doctrine) M III 13, 7 (iv); a.o. do. M III 21, 1 (i) (ağı:): Uyğ. vııı (after describing the events of one year) ančıp bars yilka: ‘So much for that, now in the Leopard Year’ Šu. E 7; ančıp ol yıl küzün ‘ So much for that, in the autumn of that year’ do. 8; o.o. do. W 1,4: vııı ff. Man.-A ančulayu kalti... ınčıp ‘just as ... so also’ MI 16, 13-15: Chr. (Herod gave his orders \174\ to the Magi) ınčıp ‘that being so’ (they set out) U I 6, 4; (the flame shot up) ınčıp ‘that being so’ (the Magi did obeisance) do. 8, 14: Bud. ınčıp is common in TT VIII, and is the standard translation of Sanskrit tu ‘but’ and hi a particle of vague meaning emphasizing the previous word; as these are enclitics ınčıp exceptionally occurs otherwise than as the first word of the sentence; (if one wishes to be cured of a disease) ınčıp ‘then’ (one must burn incense) TT VII 40, 19; ınčıp merely starts a new para. PP 15, 1; 24, 4: Civ. ınčıp ‘but’ (?) TTI 79.
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C ančak (as much as that, thus, just as) almost certainly a crasis of anča: (as much as that, thus, just as) ok, practically synonymous with anča: ; the parallel form ınčak occurs only (?) once, and there is a suspect form ančağ, see below. See also inček. Survives in NE Khak. ančox 'just that amount’ Bas. 27; NW Kar. K, L ančax/ ančex ‘only, but’ R I 242; Kow. 156; SW Az. ancağ, Osm. ancak ‘only, only just, but, particularly’. See Doerfer II 559. Türkü vııı judging by the squeeze the correct reading of Ix. 17 is [Küll Č]or ančak (not antak) bilge:si: čavušı: erti: ‘Küli Čor was thus his Counsellor and Army Commander’: vııı ff. Man. (he tore off his clothes and) mčak (jjc) yügürti bardı ‘ran off like that’ M I 7, 17; senig ayğag ančak ol ‘what you say is like this’ M III 23, 6-7 (ı): Yen. in a graffito edited in Mal. 39, 6 and amended in H. N. Orkun Türk Dili Belleten, S. III, no. 14-15, p. 53, ančağ etip... ančağ et ‘so organizing... so organize’ (these texts are incoherent, and the transcription and orthography dubious, the only early occurrence of ančağ) : (Xak.) xııı (?) Tef. (you will see it) ančağın ‘like this’ (?); ančak (1) ‘if it were not so’ (?); (2) ‘so long as’; (3) ‘thus, in order that’; ančok (3) only 54: Xwar. xıv ančak ‘only, however’ Qutb 8; Kom. xıv (when he had said this the angel) ančak körünmedi ‘forthwith disappeared’ CCG; Gr.: Kip. xıv ancak hasbu (so vocalized) ‘equivalent, sufficient’; you say son bu dır ancak not translated, ? ‘the conclusion is just this’ Id. 24; (in a list of pronouns, adverbs, etc.) bas ‘only’ ancak Bul. 15, e: xv leğayr ‘not otherwise’ ancak, which also means sawa ‘equally’ and tvahdahu ‘by itself’ Tuh. (Tuhsi, Tohar) 90b. 2: Osm. xıv to xvıı ancak (sometimes ancağ) ‘thus, so much’, and the like in several texts TTS I 26; II 33; III 20; IV 22;xvi 11 ancak (spelt) in Rumi, hamen ‘exactly so’ San. 51 v. 14 (quotn. Fudült).

ınčık (groaning) ‘groaning’; cf. ınčıkla:- (groan). A Den. V., ınčkır-, appeared in the medieval period in Čağ. (as inčkir-), Kip., and Osm. fr. xıv onwards. inčik (ınčık) ‘groaning’ survives in SE Turfan dialect K. Menges, Volkskimdliche Texte aus Ost-Turkistan, SPAW 1933, XXXII, p. 108. See Doerfer II 558. Xak. xı KB yatur inčıkın ‘he lies groaning’ 4722, 5963, 6439: Osm. xıv ınčağ (? sic) ‘a pitiable state’ TTS 1351.

SC inček (as much as that, thus, just as) Hap. leg.; apparently a Sec. f. of ančak (as much as that, thus, just as) (cf. inče: anča: (ınča:, ınče:, yınča) (less, as much as that, this, thus, just as, as follows) (inch)). Türkü vııı ff. Man. (the \\ sacred king and the Hearers discussed these questions for two days and nights, on the third day) bir közüge tegi teŋriken İnček katığlantı ‘the devout struggled on in this way to the very last (?)’ (thereafter the sacred king’s mind weakened a little) TT II 6, 29.

D enčgü (peace, tranquillity) A.N. fr. enč (tranquil, at peace, at rest) (enchant); ‘peace, tranquillity’. Survives in some NE languages as enčü/enčig/enčigü R I 746. Uyğ. vııı ff. Civ. enčgüg megig bultukmaz ‘no pence and joy are found for you’ TT I 20.

D enčlik (tranquillity, security) A.N. fr. enč (tranquil, at peace, at rest) (enchant); ‘tranquillity, security’. N.o.a.b. Xak. xı KB (if he has a sword and a bodyguard) beg enčlik bulur ‘a beg obtains security’ ... (if the sword is sheathed) beg enčllk yemez ‘a beg does not enjoy security’ 2143, 2144; a.o. 5734 (emlnllk); xııı (?) Tef. enčlik ‘comfortable material circumstances’ (?) 78.

VUF oŋjin (devil type) ‘a kind of devil’; almost certainly a Chinese l.-w., possibly representing, as suggested in TT III 29, note 91, wang jSn ‘dead man’ (Giles 12,502 5,624). N.o.a.b. Uyğ. vııı ff. Man. yek ogjmlar ‘demons and devils’ TT III 91: Bud. TT VI 59 (yelpik): Xak. xı ogu:ji:n (specifically so spelt) al-ğûlu'lladi yağtelu'l-insen fl'1-mefeza ‘the demon who devours men in the desert’ Kaš. I 145.

D enčsiz (restlessness) Priv. N./A. fr. enč (tranquil, at peace, at rest) (enchant). N.o.a.b. Uyğ. vııı ff. Civ. (a man will not be freed) bu enčsizdin ‘from this restlessness’ TT I 80; (a remedy for pains in the back, breathlessness) enčsiz bolmakığ alku yel igig ‘restlessness and all windy diseases’ (see 1 ye:l) H I 13: Xak. xı KB enčsiz in an obviously erroneous v.l. 1871.

VUD ončsuz (incurable, disabling) Hap. leg.; Priv. N./A. fr. onč q.v.; if this is the right transcription, ‘incurable’ is the logical meaning; unčsız might mean ‘disabling’, but is improbable. Uyğ. vııı ff. Bud. uluğ törlüg ončsuz serlnčsiz emgeklerig ‘various great incurable and intolerable pains’ U II 32, 61.

VU ?D enčik- (senseless) Hap. leg.; morphologically an Intrans. Den. V. fr. enč (tranquil, at peace, at rest) (enchant), possibly in the sense of being at rest because insensible. Xak. xı er enčlkti: dahabat hessatu'1-racul min šabbi'1-me'i’l-berid 'alayhi ka'annahu muğme tva arta'ada minhu wa taqallasa ‘the man lost all feeling through having cold water poured on him, as if he had fainted, quivered and shrivelled up’ Kaš. I 243 (enčike:r, enčikme:k).

D enčlen- (tranquil, at peace, at rest) (enchant) Hap. leg.?; Refl. Den. V. fr. enč (tranquil, at peace, at rest) (enchant); cf. enčrün-. Xak. xı KB tümen arzü ni'mat yedig enčlenip ‘you have enjoyed nil that you wanted, living in peace’ 5801.

D enčrün- (tranquil, at peace, at rest) (enchant) pec. to KB; apparently Refl. f. of *enčef-, Intrans. Den. V. fr. enč (tranquil, at peace, at rest) (enchant); syn. w. \\ enčlen- (tranquil, at peace, at rest) (enchant), the choice between the two verbs being determined by the exigencies of the rhyme. Xak. xı KB e (ll)ig taxtka minsün bu kün enčrünüp yağıšı yer öpsü yırak yinčrünüp 'let the king ascend the throne to-day, living in peace; let his enemies kiss the ground bowing from afar’ 5805; a.o. 6210.

D anča:da: (as much as that, thus, just as) Loc. of anča: (as much as that, thus, just as) declined irregularly as a Noun; ‘then, thereupon’. Survives only (?) in NE Khak. ancada same meaning. Uyğ. vııı ff. Bud. (they fainted and) ančada ken temln öglenip 'then immediately afterwards recovered consciousncss’ Suv. 619, 18-19: Civ. (if you reach the last month of the year) atıčada temln ‘then immediately’ TT I 86.

D ančakına: (very little) (OTD p. ANČAƔÏNČA между тем, в это время, p. ANTAQÏ находящийся там ~ present there) Dim. f. of anča: (as much as that, thus, just as); ‘a very little’, in Neg., sentences ‘in the least’. N.o.a.b. Uyğ. vııı ff. Bud. ančakı’a yeme korkmatın ‘and without being in the least afraid’ U IV 8, 24; ančakı’a yeme tınmatın ‘and without resting at all’ do. 22, 272; o.o. do. 36, 95-6; Tiš. 15a. 2; Suv. 601, 22; (when I heard that you were in good health) antaki’a (sic) ok körünmez yarudi ‘ (everything) became bright (to an extent which) had never in the least been seen (before)’ Hüen-ts. 1876-7; antaki’a ok ol tuğuru umamaklığ emgekintin ozup ‘being released from the pain of being completely unable to give birth’ USp. 102c. 6-7 (antaki’a makes no sense in these contexts and is prob. an error for ančakı’a).

D ančağınčakan (until, soon afterwards) Hap. leg.; anča: (as much as that, thus, just as) with the Suff. (normally Dev.) -ğınča (v. G. ATG, para. 436) ‘until’ and the Suff. -kan (do., para. 437) which has a vague temporal significance; ‘soon afterwards’ or the like. Türkü vııı ff. Man. (in his drunkenness he thought he was very happy) ančağınčakan yarın yarudı kün tuğdı ‘soon afterwards it got light and the sun rose’ MI 6, 19-20.

D enčgülüg (peaceful, tranquil) P.N./A. fr. enčgü: (peace, tranquillity); ‘peaceful, tranquil’; some of the occurrences listed below may be the A.N. enčgülük. N.o.a.b. Uyğ. vııı ff. Man. enčgülüg orunka ‘to a peaceful place’ TT III 12: Bud. Sanskrit yogaksemati-vehana ‘bringing advantageous security’ yara:šı enčgölögke ya[gap] TT VIII A.36 (so spelt, but prob. A.N.); enčgülüg... nırvan ‘a peaceful... nirvana TT IV 9, 59-60; o.o. U III 11, 4; Ttš. 22b. 7-8; USp. 102a. 35 (prob. A.N.): Civ. enčgülüg bolğuluk belgüŋ belgürmez ‘the sign that you will become at peace does not appear’ TT I 61-2; a.o. do. 152-3.

?C ančulayu: (thus, so, so much) prob. a crasis of anča: (as much as that, thus, just as) and ula:yu: (continuously, one after the other, all together, en bloc), cf. bulıtčulayu:, munčulayu: (so, in this way); not connected with anču:la:-; ‘thus, so, so much’. Survived until recently in SW Osm. as ancilaym, same meaning, described in'. Sami -57 as ‘obsolete’. Türkü vııı ff. Man. \\ M III 14, 3 (iii) (igid-): Uyğ. vııı ff. Man.-A ınča kalti... ančulayu ma ‘just as ... so also’ M I 13, 7-10; kalti... ančulayu ma do. 17, 14-16; ančulayu kalti... ınčıp do. i6, 13-15: Man. TT III 98-9 (amra:-): Bud. kalti... ančulayu Suv. 138, 22; ančulayu... kalti... -če PP 38, 5-7; ınča kalti... ančulayu TT V 26, 93; ne teg... ančulayu do. 24, 52; Sanskrit tathaiva ‘and like that’ ančulayu ok TT VIII B. 15; Sanskrit tathegata ‘having thus come’ (epithet of Buddha) ančulayu kelmiš U II 32, 63 and 2 etc.; ančulayu ‘similarly’ TT V 8, 77; a.o.o.: Civ. bu ırk yeme ančulayu ok ol ‘this omen, too, is the same (as the previous one)’ TT VII 28, 9 a.o.o.: Čağ. xv ff. ancilaym (spelt) enčunen ‘thus, so, in a like manner’ San. 51V. 15: Osm. xıv ff. ancilaym ‘thus, so, the same, likewise’; c.i.a.p. TTS I 26; II 34; /// 20; /F22.
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D ınčıkla:- (groan) Den. V. fr. ınčık; ‘to groan’. Survives only (?) in SW xx Anat. SDD 771; but the Refl. f. also survives in NE Khak. Uyğ. vııı ff. Bud. küčsüz savın mčıklayu yatur erdi ‘he was lying groaning with a feeble voice’ U III 35, 22-3; o.o. do. 27 (ko-düru:) Suv. 12, 22 (ağrın-).

D enüčle:- (cataract) Hap. leg.; Den. V. fr. enüč (cataract). Xak. xı ota:či: kö:züg enüčle;di: ‘elaca'l-fabibu'l-- ayn mina'l-zafara ‘the physician cured the eye of cataract’ Kaš. I 299 (enüčle:r, enüčle:me:k).

D?F anču:la:- (ančula:-) (present, bestow, offer up) Den. V. fr. anču:; ‘to present, offer (something Acc.)’, sometimes to God or a superior; not connected with ančulayu: (thus, so, so much). N.o.a.b. Türkü vııı (he seized Oq Totok’s brother-in-law with his armoured hand, and) yarıklığdı: xaganka: anču:la:dı: ‘still in armour presented him to the xağan’ IE 32 (hitherto misread as enčulatdı:): Uyğ. vııı Čik bodunka totok bertim ıšvaras tarxat an ta: anču:Iad[ım] ‘I gave the Čik people a totok (military governor) and presented ıšvaras (q.v.) and tarxans to them there’ Šu. S 2: vııı ff. Bud. (let him take various flowers and foodstuffs and) ağır ayamakin tapinzun ančulazun ‘worship with profound respect and present them’ U I 30, 8-9 (the Chinese original has feng hsien ‘respectfully present’ (Giles 3,574 4,530)); ančulasar tapmsar TT V 28, 125-6.

D enüčlen- (cataract) Hap. leg.; Refl. f. of enüčle:- (cataract). Xak. xı amŋ kö:z enüčlendi: u'aqa'ati'l--zafara fi 'aynihi ‘a cataract formed in his eve’ Kaš. I 291 (enüčlenür, enüčlenme:k).

D enčsire:- (tranquil, at peace, at rest) (enchant) Priv. Den. V. fr. enč (tranquil, at peace, at rest) (enchant); n.o.a.b. Uyğ. vııı ff. Bud, negülük mum teg enčsireyürsen... oğlı tıltağında enčsiregülük savlarığ keŋürü sözledi ‘why are you uneasy like this? ... he explained the \\ reasons which made him uneasy about his son’ USp. 102b. 11 — 13.
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D enčsiret- (tranquil, at peace, at rest) (enchant) Caus. f. of enčsire:- (tranquil, at peace, at rest) (enchant); n.o.a.b. Uyğ. vııı ff. Bud. (these many kinds of) tınlığlarağ dnčsiretmek tsuy ‘sins of making people uneasy (or insecure)’ U II 87, 56; a.o. do. 78, 38.

and/ant (oath) (oath) (the first prob. the original form) ‘an oath’; an obvious deverbal derivative of öte:- (öde:-) (settle, carry out an obligation, debt) (oath) also used in the phr. and ič- ‘to swear (lit. to drink) an oath’. See Doerfer II 561. S.i.a.m.l.g. except NE; and ič- s.i.m.m.l.g. Uyğ. vııı ff. Bud. Kuan 14, 177 (andık-): Xak. xı and al-half ‘an oath’; hence one says andık 1/1/1/ ‘swear an oath’ Kaš. I 42; and key yeme berü:rler ‘and firmly give (carry) an oath’ I 459, e: xııı (?) Tef. and ič-/ant ič- 51-3: xıv Muh. al-yamin tva'l-half ‘sworn undertaking, oath’ and Mel. 82, 15; Rif. 188; a.o. 25, 9 (ič-): Čağ. xv ff. ant (spelt) sawgand ‘oath’ San. 51 v. 10 (quotn. containing ant ič-): Xwar. xıv ant, ant ič- Qutb 8; Nahc. 265, 2; 333, 15: Kom. xıv ‘to swear an oath’ ant ič- CCG'; Gr. 38 (quotn.): Kip. xııı halafa andič- (sic) Hou. 36, 18: xıv ant al-yamin; hence antıš (sic) ‘to drink an oath, that is swear’ Id. 24: xv fi'lu'l-qasam lahu 'indahum ‘their word for “oath” is ant (“with a back vowel” (ə))’ and the Imperat. is antıš (other conjugational forms given) Kav. 43, 14; halafa ant ber- do. 77, 8: halafa ant ič- Tuh. (Tuhsi, Tohar) 13b. 10; vaminu’l-half ant do. 39a. 8; yamin. ant do. 89b. 1: Osm. xıv ff. and, and ič c.i.a.p. TTS I 30; II 42 ; III 29; IV 26.

To drink an oath
The tradition of making ritual drinking cup of enemy's royal head is consecutively noted for the Scythians, Huns, Bulgars, Kangars, and other Türkic tribes. The same with the ritual of sacred oath, where both participants partake to drink jointly a bloody mix from the cup, cheek to cheek; for Scythians it is depicted on ceramics and described verbally; for the other Türkic players it is recorded in the chronicles. For special occasions, like a treaty between states, records mention drinking the oath from a ritual drinking cup made from a skull of a royal enemy. None of the veneration of ancestors, sword as a symbol, drinking cup of crania, or oath by joint drinking of a blood mix from such cup was ever recorded for the Indo-IraniThe Türkic term for giving a vow is very peculiar: and iç (and ich) “drink up the oath”, inexplicable without knowledge of the Scythian and Türkic ethnology and history. The origin of the expression is illustrated by the records of Herodotus 4.70 and Ibn al-Faqih al-Hamadani (c. 950 AD) “Mukhtasar Kitab al-Buldan” (“Concise Book of Lands”) chapter on the Türks, Türkic cities, and their peculiar traits:
(Herodotus 4.70): “.70): “All treaties of friendship, sanctified with oath, are thus among the Scythians. Wine mixed with the blood of the parties is poured into a large earthenware bowl, for that the skin is punctured with an awl or made a small incision with a knife. Then into the bowl are dipped sword, arrows, ax, and spear. After this ritual are recited long spells, and then the participants of the treaty, and the most distinguished of those present drink from the cup. (al-Hamadani): “And when Türks want to take an oath from a man, they bring a copper idol, hold it, then prepare a wooden bowl, into which water is poured, and place it between the hands of the idol, and they then put into the bowl a piece of gold and a handful of millet, bring women's trousers and place it under the bowl, and then say to the one swearing the vow: “If you'd break or violate your vow, or turn out flawed, let Allah turn you into a woman, to wear her trousers, and turn you over to what will tear you into smallest pieces, like this millet, and turn you yellow as this gold”. Then after the vow he drinks that water...”

In contrast, no records of Indo-Iranian “drinking up the oath” exist in the historical or linguistic sources.

aŋit (bird type, goose) ‘a rather large bird predominantly red’, originally ‘the ruddy goose (Anas casarca)’, but later used for other large birds. Survives in NE Khak. a:t ‘the black diver (Anas nigra)' and SW Osm. agit ‘ruddy goose’ (xx Anat. ankıt/ankut/anğurt SDD 104-5). There may have been some confusion between this word and Mong. aŋgir ‘black diver’, which occurs as a l.-w. in NE Alt. agar R1184, Tuv. agğır and NC Kir agir (Anas tadorna). Ankud in San. 51 v. 29 was misread as ankur and appears as an alternative to ankut in this form in later authorities, e.g. R I 186. See Doerfer II 563. Uyğ. vııı ff. Bud. (if they are reborn as animals, they become) agit kögürč-gen kirpi ‘ruddy geese, pigeons, or hedgehogs’ Suv. 299, e: Xak. xı agit al-nuham ‘the ruddy goose’, it is a red bird like a goose (al-itoazz) Kaš. I93: Čağ. xv ff. ankud/ankut ‘a kind of bird (murg) smaller than a goose (ğez) and larger than a duck (urdak), variegated in colour (ablaq) with black, white and red tending towards yellow, with warm, moist flesh’; also called ‘ankut, in Ar. nuham San. 51 v. 29; 'ankut ‘the well-known bird smaller than a goose and larger than a duck, also called ankut/ankud’ do. 261 v. 17: Kip. xıv agit (with -D-) a bird called al-unaysa (so vocalized, but ?al-anisa ‘magpie’) Id. 25: xv abu fanv ‘a chestnut’ ankut Tuh. (Tuhsi, Tohar) 4b. 11 (a very odd translation, some words may have fallen out between the two): Kar. L. pre-xx ‘I am a companion to owls’ (Job 30, 29) da dost ankit balalarına R I 235; Kmo. 15e: Osm. xv ff. agit occurs in one xv text, and in a number of dicts, translating Ar. nuhem and Pe. ruhem (unidentified), surxab ‘ruddy goose’, šawet (normally ‘bustard’) and gftman (normally ‘owl’) TTS I 28; II 37; III 25; IV 28.

VVU aŋut (funnel) Hap. leg. Xak. xı aŋut qam’u l-šerab ‘a funnel for wine’; prov. bart kičik bolsa: aŋut bedük ur ide kena'l-naytal sağir fa-da'i'l-qam' kabir ‘if the wine measure is small, put in a big funnel’ Kaš. I 93 (VU bart, q.v., is mis-spelt yurt in the MS.).

D anta: (there, then) Loc. of ol (be) used as an Adv. normally of place ‘there’, and in the earlier period, of time, ‘then’, in the latter case usually followed by a Postposn (But Cf. homophonic anta:la). In Runic script also written with a ligature representing -nt-; the form in Uyg. is uncertain and prob. not uniform. S.i.a.m.l.g., except SW where it has recently been displaced by orada (o arada), in Az., Osm., and phr. like ol yerde in Tkm. Türkü vııı anta: ‘there’ is common; anta: kesre: ‘thereafter’ IE 5,39, etc.; //E5, etc.; Ix. 19; anta: ötrü: ‘thereupon’ T 12, le: vııı ff. anta: ‘there’ IrkB 5e: Man. anta ötrü TTII 10,8e: Uyğ. vııı anta: ‘there’ common in Šu.; anta: ötrü do. S 5: vııı ff. Man.-A anta ötrü MI 9, 3: Chr. anta ‘there’ U I 6, 9: Bud. Sanskrit tata ‘there’ a:nda:da: (sic) TT VIII A.46; a:nda: do. K. 1 (?); anda (? anta) ‘there’ is common; ‘then’ TT V 10, 96; anta ötrü do. 8, 66, etc.; anta ken do. 8, 81; anta ok ‘then and there’ U II 23, 17; anta basa ‘thereafter’ do. 19; anda munda ‘in every direction’ Suv. 625, 10-11: Civ. a:nda: basa TT VIII L.33-4; anta ok TT VII 21, 9: O. Kır. ıx ff. anta: ‘there’ Mal. 11,3: Xak. xı anda: an Adv. (harf) meaning httnaka ‘there’ Kaš. I 125; ditto I 130; I 109 III; 224 (basa:); 5 or 6 o.o.: xııı (?) At. anda ‘there’ 244, 276; Tef. anda ‘there, then’; anda kedin (sic); anda sog ‘thereafter’; anda öŋdin ‘before that’ 51: xıv Muh. tamma ‘there’ anda: Mel. 5, 7; 15, 4; Rif. 75, 91: Kom. xıv ‘there, then’ anda; ‘then’ anda ox CCI, CCG; Gr. 17e: Kip. xııı hunelika ‘there’ anda: Hou. 57, 4: xıv ditto Id. 24; huneka anda: Bul. 14, 13: xv ditto Kav. 35, 18; Tuh. (Tuhsi, Tohar) 42b. 2 etc.: Osm. xıv ff. anda ‘there’, less often ‘thither’ and ‘then’, common to xvi, sporadic later TTS I 26; II 34; III 21; IV 23. (OTD p. 45, ANTA 1. местоимение личное местн.-исх. (locative-ablative pronoun) от ol тот (that) (Т0Н4-,) ~ от того;
2. там: ol süg anta joqqïsdïmïx то войско мы там уничтожили (КТ^); ja] anta jajladïm там я провел лето (МЧз());
3. тогда

VU?D öŋdi: (customs, Common Law) pec. to KB, where it is common; it nearly always occurs in assocn. w. törö: (law) and the contexts suggest that it means ‘the traditional customs (of a people)’, that is something fairly authoritative, but not as binding as törö: (law) ‘traditional, customary law’. Xak. xı KB isiz öŋdi urma törü edgü ur ‘do not impose evil customs, impose good traditional laws’ 145e: neteg tutsa begler kör öŋdi törü bodun boldı andağ ol öŋdi körü \177\ 'whatever kind of customs and traditional laws the begs maintain, the people become of the same kind, observing those customs’ 2111; o.o. 1459, (1460 spurious), 1547 (tögdi), 2179, 2490, 4605, 4720, 5735, 5765.
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C antağ (such, so, this way) a crasis of an- (ol) (be) and te:g (the original form anteg actually occurs twice in D; an Adv., occasionally used Adjectivally, meaning ‘like that, thus, so’. S.i.a.m.l.g. except apparently NW. Türkü vııı biz anteg ertimiz ‘that was our situation’ T 8; (a spy came from the Türgeš xağan) savı: anteg ‘his report was as follows’ T 20 — körüg savı: antağ (sic) T 9, similar phr. 1 36; antağıgm üčü:n ‘because you were like that’ I S 8, II N 6; antağ külüg xagan ermiš ‘he was such a famous xağan' IE 4, IIE 5; (antak in Ix. 17 is a misreading of ančak q.v.): vııı ff. antağ küčlü:g men ‘I am so strong’ IrkB 3, 20, 60; o.o. do. 10, 40; antağ ter ‘this is what he says’ do. 44: Man. antak (sic) terkin ‘so quickly’ MI 7, 15: Yen. andağ (so spelt) ermiš Mel. 29, 7 (rather a dubious text): Uyğ. vııı ff. Man.-A yek antağ ölti ‘thus the demon died’ Man.-Uig. Frag. 401, 9: Man. neg andağ (sic) tev kür yelvi arvıš yok kim ol umağay ‘there are no tricks (Hend.), sorceries and spells such that he cannot perform them’ M II 5, 8-10; erdemi sevlnči yel teŋrinig antağ ‘the virtue and attraction of the wind god is like this’ Wind. 5 (in a later parallel passage muntağ): Bud. Sanskrit tatha ‘thus’ a:ndağ/andağ TT VIII E.45; also spelt a:nda:ğ; andağ erip ‘that being so’ TT V 22, 17; n6 üčün andağ tĞtir ‘why is it so called?’ do. 24, 63; many o.o. : Civ. bu čurm küčl a:nta:ğ (sic) ol ‘the strength of this powder is such that’ TT VIII M.20; a:nda:ğ (sic) muhurtta a:nda:ğ yultuz a:nda:ğ rašıta: ermiš ‘during such a period of an hour (Sanskrit) such a star was in such a sign of the Zodiac (Sanskrit)’ do. L.31; bu yeme andağ ırk ol ‘this, too, is the same kind of omen’ TT VII 29, 8 (cf. ančulayu: (thus, so, so much)): Čigil xı anda:ğ an Adverb (harf) meaning kadelika ‘thus’; hence one says andağ (sic) aydım‘I spoke thus’ (kade) Kaš.I ir8;abouta dozen o.o. in Xak. quotns.: xııı (?) Tef. andağ ‘thus; such (Adj.)’; andağ ok ‘thus’ 51: Čağ. xv ff. andak ancilaym Vel. 31; andak enčıınen ‘thus’ San. 51 v. 21 (quotn.): Xwar. xııı (?) andağ körüklüg ‘so beautiful that’ (kim) Oğ. 59-60; a.o.o. qualifying Adjs.:xiv andağ biturur erdi kim ka’annahu ‘he sat as if he was’ (a prisoner awaiting execution)... andağ kadğu hasrat birle olturdi ‘he sat in such anxiety and distress’ Nahc. 236, 15-17: Kip. xıv andawok (< andağ ok) kadeka ay miti deka Id. 24: Osm. xıv to xvı andak ‘forthwith, immediately; so much’ in several texts TTS I 26; III 22; IV 24 (other meanings not listed).

VU?D ında:ğ (hoop of a sieve) Hap. leg.; this word, spelt alif nün del ğayn follows anda:ğ in a section containing words with -a:- in the second syllable, an alif must therefore be restored after \\\ dal; there is a kasra more or less below the nün, but this must belong to the initial alif. Xak. xı ında:ğ iteru l-munxul ıca’l-ğirbel ‘the hoop of a sieve (Hend.)’ Kaš. I 118.

endek (end, extremity, flat roof, a level surface) Hap. leg.?. Oğuz xı endek al-safh ‘a flat roof, a level surface’ Kaš. I 105: (xiv Muh. (?) al-niheya ‘end, extremity’, and the like endek Rif. 188 (only) can hardly be the same word).

endik (stupid, simple-minded) ‘simple-minded, stupid’. Survives in SW xx Anat. endik ‘bashful, gauche’ SDD 533. Xak. xı endik er al-raculu’l-ablah ‘a simple-minded, stupid man’ Kaš. I 105 (prov., verse): (Xwar. xıv usi entikti yiklu yazdı turdi ‘he was dumbfounded, almost collapsed and stood still’; unless entikti can be explained as a crasis of entik erdi, this must be a cogpate verb entik- Qutb 21): Osm. xıv bu yolda ki üküš yiter ende baš ‘on this road where many stupid people go astray’ TTS II 382 (perhaps the same word).

D antlığ (sworn) P.N./A. fr. and; 'bound by an oath, sworn (friend)’. Survives only (?) in NC Kır. bnttu: and SW Osm. antlı. (Türkü ıx ff. Yen. the reading antlığ in Mal. 39, 2 is discarded in Orkun’s (see ančak) revised edition): O. Kır. ıx ff. antlığ adašıma: (I have parted) ‘from my sworn comrades’ Mal. 11, 8: Xak. xı KB ukuš ol saga edgü andlığ adaš ‘understanding is a good sworn comrade to you’ 317: xıv Muh. al-muhalif ‘bound by an oath’ andluğ (sic) Mel. 50, i; Rif. 145: Kip. xv muhalif antlı Tuh. (Tuhsi, Tohar) 33a. 11; šehib ‘friend’ (dost and) antiım (sic, antlı with 1st Pers. Sing. Poss. Suff.) do. 22a. 7.

D andan/andin (thence, thereafter) Abl. of ol used as an Adv.; ‘thence’, less often ‘thereafter’ (usually with a Postposn.). Cf. anta anta: (there, then), which is used in this Sense in those languages in which Loc. and Abl. are identical. S.i.a.m.l.g. as simple Abl. and in most languages with these meanings also. See mdm. Uyğ. vııı ff. Civ. andm ken megülüg bolur ‘thereafter he becomes happy’ TT VII 28, 47: Xak. xı andın (n.m.e.) is common as an Abl., but occurs as an Adv. at any rate in I 397, 7 (yaval-): xıv Muh. min tamma ‘thence’ andan (or ?andm) Mel. 15, 3; Rif 91-2: Čağ. xv ff. andın az û ‘from him’ (simple Abl.}) San. 51V. 25: Oğuz xı andan ba'd delika ‘thereafter’; hence one says andan aydım ‘I then (ba'dahu) said’; the Turks say anda:, with -a:, meaning ‘there’; hence one says men anda: erdim ‘I was there’ I 109; (after anda:) the Oğuz turn this -a: into -an when it means ‘thereafter’, but when it means ‘there’ they follow the same practice as the Turks. (A note on similar interchanges in Ar. follows) 1130: Xwar. xııı (?) andm sog ‘thereafter’ is common Oğ. 31, etc.: Kom. xıv ‘then, thence’ andan CCI, CCG; Gr. 177 (under ol, quotns.): Kip. xıv andan tümma ‘then’ (or tamma}); this is a compound word meaning min deka Id. 24: Osm. xıv ff.
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andan (thence, thereafter) ‘thence, thereafter’, etc., by itself and with Postposns., is common until xvı and sporadic thereafter TTS 1 27; II 35-6; III 22-3; IV 24-5.

S ındın/ıntın (beyond, the other day, far ) occurs several times in Uyğ. Bud., and has hitherto been transcribed intin, but the quotn. fr. Suv. below shows that it had back vowels, and there is no reasonable doubt that it is a Sec. f. of andm, which has not been noted in Uyğ. Bud., cf. anča/ınča, etc. It seems probable that it survives in indin ‘the day after to-morrow’ SE Tar. R I 1450, Türki BŠ 530; SC Uzb. and perhaps SW xx Anat. indi gün same meaning SDD 791. Uyğ. vı 11 ff. Bud. Sanskrit perage ‘having gone to the far shore’ ı:ndın kıdığıga: ba:rmıšla:r TT VIII A.6; other examples of mdın kıdığ translating Chinese pi an ‘that shore’ (Giles 8,966 63) do. A.48 and various quotns. in Hüen-ts., p. 23, note 1810; la bıntayır ındınındakı ay teŋrig körürče ‘as one sees the moon beyond the (unidentified Sanskrit (?) word)’ Suv. 44, 8-9; (thus, too, the Arhant Upasena) sansardın ıntm yoğuč ertyük erdi ‘had passed the far shore beyond samsöra' U III 88, 2-3 (the only (?) occurrence in Uyğ. of yoğuč, the normal Turkish word for ‘the far shore’); ıntınındınberü (ıntınındın berü?) ağır uluğ ayamak köŋül üze ‘with feelings of long-standing (?), deep, and great respect’ Hüen-ts. 1810-12.

D oŋdun (at right) Den. Adj./Adv. fr. 1 oŋ (right not left, right not wrong); ‘ (situated) on the right’. N.o.a.b. Uyğ. vııı ff. Bud. soltun... ogdun... küntün... kĞdin ‘on the left (east) ... on the right (west)... south... behind (north)’ TT VI 94-5: Civ. ogdun bašı ‘the right side of the head’... ogdun kulğak ‘the right ear’... ögdin (sic in error) kaš ‘the right eyebrow’ TT VII 34, 4-11.

D öŋdün (in front) Den. Adj./Adv. fr. 1 öŋ (front, before, first, previous, superior); ‘ (situated) in front’; when used of the cardinal points ‘east (wards)’. Survives only (?) in SW XX Anat. öndin/öndün ‘before, already; (payment) in advance’ SDD 1110. Türkü vııı (you Chinese) berdin yan (?) teg (you Kitafŋ öŋdün yan (?) teg, ben yırdınta: yan («'c) tegeyi:n ‘attack from the south side . . attack from the east side, I will attack from the north side’ T 11; öŋdün xağanğaru: sü yorırlım ‘let us make an expedition eastwards against the xağan’ T 29: Keyerde: (?) öŋdün yantač[ı:] ‘turning east at Keyer’ (pplace*-name) Šu. N e: vııı ff. Chr. M III 48, r (v) (batsik): Bud. öŋdün is usually used as a cardinal point; küntin sigar tağtm yigak... öŋtün yigak kedin yigak ‘on the south and north sides ... on the east and west sides’ TT VI 83-5; öŋtün kddin (VU) yırdın berdin ‘east, west, north, south’ do. 291; öŋdün yigak orunda... kündin yigak orunda... kgdin yigak orunda... tağdın yigak orunda ‘in a place to the east... in a place to the south ... in a place to the west ... in a place to the north’ Suv. 466, \\ 5-10; öŋdün kedin satığka yuluğka barsar ‘if one goes east and west trading’ PP 13, 7; muntuda (sic ?) ınaru öŋdün yigak ‘beyond here to the east’ do. 37, 4-5 — öŋdün kapağ ‘the front gate’ is mentioned between the city gate (? , in gap) and the ordu kapağ ‘palace gate’ do. 41, 1-42, 7 — Sanskrit preg ‘first of all’ (Adv.) öŋtön TT VIII E.41; öŋtün savlığ tüzün yumšak köŋüllüg *honest (?) in their speech and good and gentle in their thoughts’ U III 73, 15-16; Civ. öŋdün kedin... küntün tağtın TT I 6; öŋdün küntün... kedJn tağdın do. 142-3; taš köprügnüg öŋdün sıgarkı ‘situated to the east of the stone bridge’ USp. 15, 2; öŋdin yigak... (gap)... k^din yigak... üstün yigak do. 30, 9-10; öŋdün yigak . , . kün-dün yigak . .. tağdın yigak . .. kedin yigak do. 109, 8-10; öŋdün čerigdin ‘from the advanced troops’ do. 53 (1) 2; a.o.o.; öŋdün tišnig ikin ‘with two of the front teeth’ H I 162: xıv Chin.-Uyğ. Dict. tung ‘east’ (Giles 12,248) öŋdün R I 1208 ; Ligeti 189: Xak. xı öŋdün an Adv. (harf) meaning al-quddam ‘ (in) front’; the Oğuz omit the -dün and say öŋ; one says öŋdün yorit ‘ride in front’ (quddam) Kaš. I 115: KB kamuğ ašnuda sen sen öŋdün kedin ‘Thou art before all, Thou art in front and behind’ 8; bašı erdi öŋdün kamuğ baščıka ‘his head was in front of all leaders’ 45; tuğardın ese keldi öŋdün yeli ‘an east wind came blowing from the sunrise (quarteŋ’ 63; a.o. 2370 (okčı:), 5675: xııı (?) öŋdin ‘previously’; munda öŋdin ‘before this’, etc. Tef. 247: Osm. xıv ff. öŋdin (commoner)/ öŋdün ‘before’ (of time), often as Postposn. after Abl., common until xvi, sporadic later; fr. about xvııı (payment) ‘in advance’ TT S I 564; II 750; III 560; / F 625.

aŋduz (shrub (type)) a medicinal shrub, ‘elecampane (Inula helemum)'. Survives in NW Nog.; SW Osrri., Tkm., and possibly elsewhere. Xak. xı agduz al-resan ‘elecampane’, the root of a plant which is dug up (ytmbaš) and used to treat stomachache in horses' Kaš. I 115 (prov. ‘if there is elecampane, a horse does not die’; similar prov. in Baskakov, Nogaisko-russküs lovar',' p. 42): Čağ. xv ff. anduz (spelt) the plant p\l-ğûš (Red., Iris ftorentina) in medical language resan, qušt-i šamî (‘Syrian costus') and zan-cibtl-i šenri (‘Syrian ginger’), beneficial for treating all kinds of blisters and pains and rubbing on animal bites San. 51V. 22: Osm. xıv ff. andiz/anduz ‘elecampane’ in several texts, mainly dicts., of all periods, also, rather later, anduz ağačı, with ardıč ağačı as alternative, is used to translate Ar. and Pe. words for ‘cypress’ and ‘juniper’ TTS II 36; 111 24; IV 26.

inti:z (origin) (in there?) Hap. leg.; this word occurs in a list of semi-precious stones between kök yürürg ‘bluey white’ and sarı:ğ ‘yellow’; it is quite clear in the facsimile. Türkü vııı ff. inti:z yürüŋ ra:š ormızt tözlü:g ol ‘a... white stone has its origin in (the planet) Jupiter’ Toyok 6-7 (ETY II 58).
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?E anıt- (extend, prolong) Hap. leg.; the Chinese sentence translated means ‘I wish to limit (i.e. not to prolong) my life’. In a note (p. 35, note 1373) v. G. suggests a connection with Čağ. anik- but that is an error for inik-, q.v., and does not mean ‘to grow bigger’; the obvious word to use would be uzat- (lengthen, stretch, stretch out, drag out, delay, remove, relocate, send off, escort, проводить, проважать) but the two words are not at all alike in Uyğ. script; anut- (prepare, ready) would not give the right sense Uyğ. vııı ff. Hud. küseyürmen kentü özüm anıtmağalı ‘I do not wish to prolong (?) my life’ Hüen-ts. 1972-3

D anut- (prepare, ready) Caus. f. of anu:- (prepared, ready) ‘to prepare, make ready (something)’. N.o.a.b. Uyğ. vııı ff. Civ. emin yöründekin anut ‘make ready a remedy (Hend.) for it’ TT I 109: Xak. xı ol yağı:ka: tulum anutti: ‘he made ready (a'adda) arms against the enemy’; also used when anything is made ready Kaš. I 215 (anitu:r, anitma:k (sic); prov.); bu er ol ı:šığ anutğa:n ‘this man is always making preparations (abada (n) yasta'idd) for affairs’ I ^I5^> 13; a.o. I 114, 19 (1 oğurluk): KB kišilik kılurka kišilik anut ‘prepare a kindly reception for those who practise kindliness’ 1690: xıı (?) KB VP rüzînı amitmiš ‘having prepared his daily food’ 3: xııı (?) Tef. anut- ‘to make ready’ 53: Xwar. xıv ditto Qutb 9: Kıp. xıv (?) amt- ‘to prepare to do something’, in an abstract sense, marginal note to Id. 23 (V. tzbudak, el-ldrak Hašiyesi, Istanbul, 1936, p. 5.).

D enet- (earmark, castrate) (enarei/Herodotus) Caus. f. of ene:- (earmark, castrate) with the same development of meaning. Survives only in SW Osm. where it is now syn. w. ene:-. Xak. xı ol koryın enetti: ‘he ordered the marking (bi--i'lem) of his sheep, that is that a piece should be cut out of its ear’ Kaš. I 215 (enetür, enetme:k): Osm. xvııı enet- (spelt) in Rumi, gat' kardan elat-i racüliyat ‘to castrate’, in Ar. xaše San. 51 v. 5; enet- (spelt) in Rumi, ‘to castrate (a man), to geld (a horse)’ do. 117V. 3

D 1 eŋit- (perplex) Hap. leg.; Caus. f. of 1 eŋ- (perplexed); cf. egtür-. Xak. xı bizni: kamuğ eğitti: hayyarane bi-šani'ihi ‘he surprised us all by his skill’ Kaš. II 274, 26; n.m.e.

D 2 eŋit- (bend) Caus. f. of 2 eŋ- (bend) (eŋ-) and syn. w. it; ‘to bend (something), to bow (the head, etc.)’. Pec. to Uyğ. Bud. Uyğ. vııı ff. Bud. Sanskrit anavanatakeyo, ‘with unbent body’ ‘egitme: [gap] TT VIII G.60; eğite etözin ‘bending their bodies’ (in respect) U III 12, 16; 38, 2829; nomluğ etözlerke yeme eğitip ‘bowing also to the dharmakeyas’ Suv. 32, 22-3.

D unat- (una:t-) (pleased, satisfied; agreeable, approving, consenting, obeying) Caus. f. of una- (pleased, satisfied; agreeable, approving, consenting, obeying); ‘to make (someone Acc.) pleased, satisfied’. S.i.m.m.l.g. Xak. xı men una:ma:s erdim ol meni: unattı: ‘I was annoyed (ebt).about this, but he satisfied me (ardent) about it’ Kaš. I 215 (una:tur, unatme:k): Čağ. xv ff. unat- (-kunča) redi eyle- 'to make (someone) \\ pleased, satisfied’ Vel. 119 (quotns.); unat- (spelt) redi kardan San. 87V. 5 (quotn.).
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unit- (forget) ‘to forget (something or someone Acc.)’; s.i.a.m.l.g. usually as unut- but with some aberrant forms in NE ugtu-, untu-, umut-, umdu- ‘R I 1627, 1646, 1794-5; Khak. undu-/umdu- ; Tuv. ut- and NC Kzx. umut-, the forms with -m- possibly influenced by Mong. marta-jumarta- Kow. 411, 2001. Türkü vııı ff. bilge: um:tma:z ‘the wise man does not forget’ Tun. III a.9 (ETY II 95); Man. teŋri yerin umtu ıtdı (for ıdtı) ‘he completely forgot his heavenly country’ Chuas. I 15: Uyğ. vııı ff. Man.-A emgekemezin unitalam ‘Jet us forget our sufferings’ M I 11, 18-19: Man. kayu kutluğlar okısarlar buyanımın (so read) umtmazunlar ‘may the fortunate people who read (this) not forget my merits’ do. 30, 7-9; a.o. TT III 124: Bud. Sanskrit avadhyap-tibalo ‘whose strength is forgetfulness’ umt-mak küčlüg e:rür TT VIII A.12; kim tünle kündüz umtmasar ‘whoever does not forget by night or day’ U II 14, 2: Xak. xı ol sö:zin unıttı: ‘he forgot (nasiya) his words (etc.)’ Kaš. I 215 (unitur, umtma:k); bu er ol sö:z unıtğa:n ‘this man is very forgetful (katiru'1-nisyen) of words’ I 156; I 228 (2 üškür-); three o.o. of unit-, one (/ 215, 10) of unut-: KB unitur özin ‘he forgets himself’ 757; o.o. 5408, etc.: xıı (?) KB VP okirda unitma ‘when you read (this) do not forget (me)’ 75: xııı (?) At. (when you wear brocade) unitma bözüg ‘do not forget your (humble) cotton clothing’ 354; unitma meni 482; Tef. unit-/unut- 328: xıv Muh. nasiya u:nut-Mel. 31, 13; Rif. 115 (unu:t-); al-tağeful ‘to forget’ umutmak 52, 7 (148 v. osa:fluk): Čağ. xv ff. unut- (spelt) faremüš kardan ‘to forget’ San. 87V. 8 (quotns.): Xwar. xııı unut-*Ali 2e: xıv unit-/unut- Qutb 98; unut- MN 146, etc.: Kom. xıv ‘to forget' unut- CCI, CCG; Gr. 266 (quotns.): Kip. xııı nasiya unut- Hou. 35, 8: xıv ditto Id. 24: xv ditto Kav. 61, 17; 76, 1; sahe (‘to overlook’) wa nasiya unut- Tuh. (Tuhsi, Tohar) 20a. 9.

D öŋed- (get well, ) Intrans. Den. V.; it is not clear whether the basis is 1 öŋ (front, before, first, previous, superior) giving the sense ‘to move forward’ or 2 öŋ (color) in the sense of ‘to get a better colour’; in any event the meaning is certainly ‘to recover one’s health’. Pec. to Uyğ. Cf. oŋal- (get well, ) which is practically syn. but cannot be connected etymologically, since this word is consistently spelt with front vowels’ Uyğ. vııı ff. Bud. (if a chronic invalid) ne yeme em kılıp öŋedmeser ‘whatever remedies he uses does not recover’ Suv. 478, 17-18; o.o. TT VIII A.22 (1 i:g); Suv. 598, 17 (E bınık-); TT VII40, (59 and) 64: Civ. iğ tapa körsersen et öŋedmeki alp ‘if you consult the omens about an illness, it is difficult for the flesh to recover’ TT I 77; isigke öŋedür ‘he recovers from the fever’ HI 2 a.o.o.; terk öŋedür ‘he recovers quickly’ H II 6, 6 a.o.o.; o.o. TT VII 28, 48; 30, 14 (ağrığlığ).
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aŋdı:- (lurk, lie in wait) ‘to lurk, lie in wait (for someone Acc.). Survives in NE Khak.; NC Kır., Kzx; NW Kar. L. T; Kaz. R I 195, 239; Kotv. 156; there is a syn., but unconnected verb öŋ- which first appears in Kip. xıv Id. 25 and Osm. xıv ff. TTS I 567, and survives in NC Kır. öŋü- and SW xx Anat. ötı-/öne-/önü- SDD n 12-3. Xak. xı avčı: keyikni: agdedi: ihtela'l-qeniš li’l-zaby wa lawasa ilayhi li--ya' xudahu 'the hunter crept stealthily up to the antelope and watched it intently to catch it’; and one says ol am: aŋdi:di: ‘he crept stealthily up to him to catch him’ Kaš. I 311 (aŋdı:r, aŋdı:ma:k); a.o. III 401, 12: Čağ. xv ff. aŋdi- (-p)/andi:- (-p) maxfi cust-u cii kıl- wa kamın edüp söz digle- ‘to make secret investigations (spy) and eavesdrop (bug) on conversations’ Vel. 30 (quotns.); agdi- (mis-spelt aŋdi-; spelt) kamın kardan wa mutaraššid šudan ‘to lie in wait and spy on (someone)’ San. 5 m 19 (quotns.): Kom, xıv ‘to lurk’ andı- CCG; Gr.

S inde- See ünde:-. (summon, wave to come)
(OTD p. 210, qapuɣqa tegip indädi qoldï jol достигнув ворот, он позвал и попросил впустить (at the road gate he called and asked to let hum in))

D ünde:- (summon, wave to come) Den. V. fr. ün/ü:n ‘to call’, with various shades of meaning ‘to call out (Intrans., of human beings and some animals), to call (summon, wave to come) (someone Acc.)', etc. (Cf. ) S.i.a.m.l.g. (in SW now only in Tkm.) w. various phonetic changes. Uyğ. vııı ff. Man. uluğ ünin ündedl magradi ‘called out with a loud voice and shouted’ M III 9, 12-13 (ı): Bud. (he ordered) kim neg ündemeser ‘that no one should utter a sound’ PP 33, 2; teŋrisi ündeyü yolayu berdi ‘his god called and directed him, do. 60, 6; meni ündegil U II 26, 13: Civ. ündedečl til ‘the vocal tongue’ TT I 108: Xak. xı ol meni: ünde:di: da'eni wa nedenî ‘he called and summoned me’ Kaš. I 273 (ünde:r, ünde:me:k); a.o. III 69, 1: KB ular kuš ünin tüzdi ünder ešin ‘the partridge makes a harmonious sound and calls its mate’ 75; elig aydı ünde maga kirsüni 'the king said “call him, let him come in to me” ’ 579; o.o. 95, 955, 1655, 5954, 6285 (in some cases the Vienna MS. has inde-): xııı (?) Tef. inde- ‘to call, summon’ 125; ünde- ditto 339:xiv Rbğ. inde- ‘to invite (someone Acc., to a meal Dot.)’ R I 1447 (quotn.): Muh. nede ünde:- Mel. 31,9; Rif. 115; al-nide ündemak (sic, in error) 37, 3; 123: Čağ. xv ff. ünde- (-di, etc.) kağır- i'e da'vat eyle- ‘to shout, to invite’ Vel. 120 (quotn.); inde- (-di, etc.) ditto do. 79-80 (quotns.); ünde- (spelt) šade zadan (‘to call out’) wa da'wat kardan, also spelt inde-San. 88r. 2; inde- (spelt) ‘to invite’, also ‘to invite to one’s house’ (ba-xena talabîdan), also spelt ünde- do. ner. 26 (quotns.): Xwar. xııı ünde- ‘to call’ 'Ali 37: xıv ditto Qutb 203; Nahc. 389, 2: Kom. xıv ‘to call, to invite’ ünde- CCI, CCG; Gr. 270 (quotn.): Kip’ xııı nede mina'l-munedet fi talab min taqaffud hudilrihi ‘to call, in the sense of requesting someone’s presence’ ünde:- (not vocalized) Hou. 44, 3: xıv ünde- da'e İd. 24: xv ünde-nede Kav. 9, 17; da'e mina’l-da'ıca ünde- Tuh. (Tuhsi, Tohar) 16a. 9; talaba mina'1-da'wa ünde- do. 24a. 2: Osm. xıv, xv ünde- ‘to call, summon, \\ invite, in several texts TTS I 745 ; II 951 ; III 729; IV 803.

D andık- (swear an oath) Intrans. Den. V. fr. and ; ‘to swear an oath’. Survives only (?) in NE Tölös andık- ‘to declare oneself innocent’ R I 239. Türkü vııı ff. Man. yeme neče igideyü antiktinuz erser ‘if we may sometimes have sworn falsely’ Chuas. 100-1: Uyğ. vııı ff. Bud. and andıkmıšı taluy ögüzde terigrek ol ‘the oath which he has sworn is deeper than the ocean’ Kuan. 177; n.o. do. 179: Xnk. xı er andıktı: ‘the man swore an oath’ (halafa) Kaš. I 243 (andıka:r, andıkma:k); a.o. I 42, 11 (and): (xiv Muh. for halafa Rtf. 108 has antka:-, which may be a reminiscence of this word, instead of and i:č- in Mel.).

D andğar- (swear an oath) Trans. Den. V. fr. and; pec. to Kaš. where there are three main entries. Xak. xı ol anı: anğardı: hallafahu ‘he made him swear an oath’ originally andğardı:, the -d- was elided for the sake of euphony (xiffata (n)) (an Ar. parallel is quoted) Kaš. I 226 (andğaru:r, andğarma:k sic); men am: andğardım hallaftuhu I 312 (andğarurmen, andğarma:k); ol am: andğardı: hallafahu III 423 (andğarur, andğarma:k).

D aŋdur- (remember, recall) Caus. f. of aŋ- (remember, recall), q.v., and like it not noted before xııı (?). Survives in the same languages as aŋ-. (Xak.) xııı ff. Tef. dakkara 'to remind’ aŋdur- 55: Čağ. xv ff. aŋdur- Caus. f.; mutadakkir kardan wa fahmentdan ‘to remind; to cause to understand’ San. 50V. 2e: Kip. xııı dakkara aŋdur- Hou. 40, 10: Osm. xv ff. aŋdir- (once aŋdur-) ‘to remind’, in several texts TTS II 36; 111 23; IV 26.

D endür- (descend) (endure) Caus. f. of en- (descend, fall, sink); ‘to cause (someone Acc.) to descend’ with various shades of meaning. S.i.a.m.l.g. except SE as endir-/endir/ indir-, Uyğ. vııı ff. Man.-A bu yerde mugluğun endürü basınduru yorıyur sîzler ‘you live in this world in distress, letting yourselves be sent down to it (?) and oppressed’ M III 30, 3-5 (in: Bud. (the 500 beggars wept and lamented) kalti buzağusın enturmiš ingek teg ‘like a cow giving birth to its cnlf’ PP 77, 3-4 (mistranslated): Civ. yel yeltirip entürdi lım sındı ‘the wind blew and knocked down (the house ?) and the roof beam (?) was broken’ TT I 225: Xak. xı Kaš. I 224 (ildur-): KB (if the tongue cannot speak a word, even if it is up in the blue sky) endrür özüg ‘it depresses the spirit (your life)’ 1003: xııı (?) Tef. endür- ‘to send down (anzala, a person or rain)’ 125: Čağ. xv ff. endür- (-di, etc.) da'vat et-, kağır- ve bir nesneyi yokarudan ašağa endür- ‘to invite, to shout, to send something down from above’ Vel. 80 (quotn., the first two translations due to a misreading of inde- (ünde-)); endür- Caus. f., furüd eıvardan ‘to cause to descend’ San. ii5r. 27 (quotns.): Xwar. xıv endür-‘to send down’ Qutb 59: Kom. xıv ‘to send down, to lower’ endir-/endür- CCI, CCG; \\ Gr. 88 (quotns.): Kip. xıv endür- nazzala ‘to cause to descend’ Id. 22 (under altağu);xv dahdara ‘to roll (something) along’ endir- Tuh. (Tuhsi, Tohar) 16a. 3: Osm. xıv indür- ‘to send down (something Acc., to someone Dat., from somewhere Abl.)’ TTS I 385; ‘to humiliate (someone)’ IV 431.
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D eŋtür- (perplex) Hap. leg.; Caus. f. of 1 eŋ- (perplexed); cf. eŋit-. Xak. xı erni: egtürdı: hayyara’l-racul fi amrihi iva adhašahu ‘he surprised and bewildered the man about his business’ Kaš. I 290 (eŋtürür, eŋtürme:k).

VUD üntür- (rise) Caus. f. of ün- (yün-, ön-, öŋ-, yöne-) (rise, sprout, stand up, stand out, show up, ortho-); ‘to cause (something Acc.) to rise from’, etc. Survives with the same phonetic changes in the same languages as ün-. Türkü vııı Bolču:ka: taŋ üntürü: tegdimiz ‘we reached Bolču as dawn broke (rise)’ (lit. ‘making the dawn rise’) T 35: Uyğ. vııı ff. Man.-A M I 13, 20 (ağtur-): Man. TT III 122 (1 a:l): Bud. (he gave them provisions for their journey and) uzatıp üntürdi ‘saw them off and started them (on their journey)’ PP 28, 5; a.o. do. 31, 2; küčln üntürgey biz ‘we will muster our strength’ U II 25, 13-14; a.o. do. 84, 12 and TT IV 8, 60 (lu:); etöz üze yaruk üntürmiš kergek ‘one must cause light to rise over the body’ TT V 6, 29-30; o.o. do. 6, 35; 10, 102; 26, 85^8; U III 85, 9 (1 a:l): Civ. (the physicians must) bilge biliglerln üntürüp inčgelep ‘muster and refine their skills’ II II 8, 26; (PU) Tuškuka üntürgü bordm ‘from the wine to be produced at Tušku (?)’ USp. 71,3; o.o. do. 28, 4-6 (2 uruğ); 115, 18; [gap] ağzındın ta:šğa:ru: üntürürr ‘he brings up (his food)’ TT VIII 1.3: Xak. xı teŋri: o:t (sic) ü:ndürdi: ‘God made the plants grow’ (anbata’l-nabat); and one says, in Uyğ. (cf. ün-) ol anı: evke: ündürdi: ašxašahu ile’l-bayt ‘he started him off on his way home’; this is an Uyğ. meaning (luğat) and the Oğuz do not know it Kaš. I 225 (ündürür, ündürme:k): xııı (?) Tef. ündür- ‘to make (a plant) grow’ 339: Čağ. xv ff. ündür- Caus. f.; ruyenidan ‘to cause to rise, grow’, etc.; also in the meanings of axad-i haqq ‘to levy taxes’; and sabz kardan harf ‘to confirm a statement’ San. 87r. 14 (quotn.): Xwar. xıv ündür- ‘to raise’ Qutb 123 (öndür-)-, 204.

?E öŋdür- (right, correct, in front, eastward ~~blanch, fade, wilt~~) Hap. leg.; this word has been read in KB 5971; the -ŋ- appears in all three MSS. and the Vienna MS. (in the Mong. Official Alphabet) has a front vowel, but this last is not conclusive. Obviously it cannot be üŋdür-; the alternatives are to assume that the vocalization is wrong and read oŋdur- Caus. f. of 1 oŋ- (blanch, fade, wilt), which survives in some NE and NC languages, or assume that the -ŋ- is wrong and read ündür-, which makes better sense. Xak. xı KB (he could not get to sleep) yana turdı anča bu oldurdı-a sarığ tag ata keldi oŋdurdi (or ündürdi)-a ‘he stood up for a little and then sat down; the yellow dawn broke and made him look pale (or made him get up) (на востоке занялась заря ~ in the east was coming dawn (OTD p. 386))’ 5971.

D üŋtür- (excavate, hollow out) Hap. leg.; Caus. f. of üŋ- (excavate, hollow out), Xak. xı ol agar yığa:č üŋturdi: atqabahu’l-xašab ‘he ordered him to hollow out the piece of wood’ Kaš. I 290 (üŋtürür, üŋtürme:k).

D ündeš- (summon, wave to come) Recip. f. of ünde:- (summon, wave to come); ‘to call out to one another’. S.i.s.m.l. Xak. xı ol amg birle: ündešdi: tanedaye ‘the two men called to one another’ Kaš. I 231 (ündešü:r, ündešme:k).

D antača (there also) Hap. leg.; Equative f. of anta: (there, then); presumably (sic) ‘more or less there, nearby’. Uyğ. vııı ff. Chr. ötrü antača bir kuduğ belgürti ‘then (there also) a well came into sight nearby’ U I 8, 8-9.

D antada (there, then) Loc. f. of anta: (there, then); apparently used only with Postposns. of time, presumably because anta: had become so stabilized as an Adv. meaning ‘then’ that its Loc. character had been forgotten. N.o.a.b. Türkü vııı ff. Man. antada kesre ‘thereafter’ Chuas. 172; antadata (-ta at the beginning of a new line, ? dittography) berü ‘since that time’ do. I 1617: Uyğ. vııı ff. Man. antada ken ‘thereafter’ M II 7, 15: Bud. Sanskrit tata ‘thereafter’ a:nda:da: ı:na:ru: TT VIII A.46; andada ken Suv. 598, 18; a.o.o.

?S antaki’a (present there) See ančakına: (very little) (OTD p. 45 ANTAQÏ находящийся там ~ present there; p. 43 ANČAƔÏNČA между тем, в это время).

F enetkek (India, Indian) ‘India, Indian’, fr. Sogdian 'yntkk. N.o.a.b. Uyğ. vııı ff. Bud. enetkek yerige ‘to India’ Suv. 3, 16; enetkek tilindin ‘from the Indian language’ do. 343, 5; a.o.o.: Civ. HII 20, 71; 31, 194: xıv Chin.-Uyğ. Dict. hsi t'ien ‘India’ (Giles 4,031 11,208) enetke (sic) R I 732; Ligeti 134.

D oŋdunkı: (at right) N./A.S. fr. oŋdun (at right); n.o.a.b. Uyğ. vııı ff. Bud. oŋdunkı tizin čökilip ‘bending the right knee’ Suv. 36, 16-17.

D öŋdünki (previous, front) N./A.S. fr. öŋdün; (of time) ‘previous’; (of place) ‘front’. N.o.a.b. Cf. öŋdürti:. Uyğ. vııı ff. Civ. öŋtünki ‘previous’ (moment) TT VIII L.29: Xak. xı Kaš. III 14 (yalığ): xııı (?) Tef. öŋdünki ‘the previous’ (one) 237: Osm. xv, xvı öŋdünki TTS II 751; III 561; /F626.

D öŋdürti: (in front, eastward) Adv. fr. 1 öŋ (front, before, first, previous, superior); ‘in front, in the east’. N.o.a.b. Uyğ. vııı ff. Bud. öŋdürti tart(t)i ‘they draŋged (me) forwards’ Suv. 10, 8-9: Civ. (the powerful enemy that was moving in the west has gone away) öŋdürti tepremiš ot yalını öčti ‘the flame of fire that was moving in the east has gone out’ TT I 123124; suv adası saga öŋdürti utrukelir ‘the danger from water comes to meet you in the east’ do. 174-5.

D a:ndırdın (thereafter, from that) occurs three times in TT VIII; it is obviously an Abl. and ultimately derived fr. anda: but the second syllable is inexplicable. Uyğ. vııı ff. Bud. Sanskrit tatas ‘thereafter’ andırdın TT VIII A.g; tasmet ‘from that’ ditto do. A. 22; a,o. do. C. 17.
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D anutul- (prepared, ready) Hap. leg.?; Pass. f. of anut- (prepare, ready). Uyğ. vııı ff. Bud. (Sanskrit lost) alku uğurla:r üze: a:nutulmıš e:rür ‘he is prepared for all emergencies’ TT VIII G.8.

PUD aŋıttır- (bow, bend) Hap. leg.; the beginning of the word is clear, but the suggested meaning ‘to cause to bow’ is plausible, and in that case eŋittür- Caus. f. of 2 eŋit- (bend) Caus. f. of 2 eŋ- (bend) might be expected. Uyğ. vııı ff. Man. tolp (exquisite, fine) sansarığ siziŋe ankıttırtıŋz ‘you have made the whole (exquisite, fine) samsera bow (?) to you’ TT III 78.

D öŋedtur- (cure) Caus. f. of öŋed- (get well, ); ‘to cure (a disease Acc.)\ to cure (someone Acc., of something Abl.)'. Pec. to Uyğ. Bud. Uyğ. vııı ff. Bud. (they all came and begged him) iğlerin ağrığların emletğeli oŋedtürgell ‘to treat and cure their diseases’ Suv. 597, 2021; olarnı barča iğindin ağrığındın ozğurur öŋedtürür erti ‘he was saving and curing them of all their diseases (Hend.)’ do. 585, 15-17; o.o. 595, 19-20 (alku:); 597, 3.

añığ (emphasis: extreme(ly), excessive(ly), evil(ly)) Adj./'Adv. meaning both (a) ’extreme(ly), excessive(ly)’ and (b) ‘evil(ly)’ and the like, so practically sv. w. yavlak. It is not clear whether (b) evolved from (a) or vicе versa. N.o.a.b. Türkü vııı ol amti: anığ yok Türkü xağan‘that present good (lit. ‘without evil’) Türkü xagan’ I S 3, II N 2; anığ bilig (II biligin) anta: öyü:r ermiš ‘then they began to think evil thoughts’ I S 5, II N 4; afiığ kiši: ‘evil men’ / 5 7, \\ JV 5; bilge: Tonukuk anı:ğ ol öz (sic, quite clearly, but ? error for uz) ol ‘the Counsellor Tonukuk is evil and (cunning?)’ T 34: vııı ff. in IrkB at the end of cach para, the omen is usually described as ‘good’ or ‘bad’, but in 5, 11, 18, 55, 64 it is anı:ğ edgü ‘extremely good’, and in \\ 22, 36 anı:ğ yavlak ‘extremely bad'; anı:ğ kı1ınčlı:ğ šımnu: ‘the evil doing demon (Ahriman)’ Toyok I v. 2-4 (ETYII 178): Man. anığ (sic) kılınčlığ šımnu Chuas. 14,18; o.o. of anığ ‘evil’ do. I 28; 236, 298; anığ yavlak biligin ‘with extremely evil intentions’ do. 50: Uyğ. vııı ff. Man.-A 'ayığ bufgap] bolup ‘becoming very...’ M 135, 8 (possibly busuš ‘grieved’): Man. anığ ögrünčülüg ‘extremely happy’ M 16, 17; anığ kılınč TT II 6, 23; ayığ ‘evil’, esp. in the phr. ayığ kılınč is common in TT III 10, 70, 136, etc.; ayı terkki’e tuyunup ‘very quickly acquiring perception’ do. 120 (ayı seems to be an unusually early example of the elision of -ğ; it occurs only as an Adv.): Chr. ayığ kılınčlığ U I 9, 11; ayı ked övkesi kelti ‘he became extremely angry’ do. 9, le: Bud. ayığ ‘evil’ esp. in the phr. ayığ kılınč and ayığ ögli ‘evil-minded’ is very common PP 2, 1; 3, 7, etc.; TT IV 4, 5, etc.; TT VI 196, etc.; anığ (sic) körksüz ‘extremely ugly’ TT VI 443; munda ınaru ayı ırak ermez ‘it is not very far from here’ U IV 16, 156; o.o. of ayı do. 48, 98; Hüen-ts. 287 (kodi:): Civ. ayığ kılınč H II 22 14: Xak. xı ayığ an Adverb (harf) \\ which represents both na'am ‘good’ and bi’sa ‘bad’; hence one says ayığ edgü: ni'ma'l-šay' and ayığ yavuz n'e:g bi'sa'l-šay'; this Adv. adds emphasis to good, etc. (yadxttl ta’kida (n) fi’l-xayr tea ğayrihŋ Kaš. I 84; KB ayı 4599 (kovdaš).

D anuk (ready) Intrans. Adj. fr. anu:- (prepared, ready); ‘ready’ and the like. S.i.s.m.l.g., usually as anık and with some extended meanings. See Doerfer II 569. Uyğ. vııı ff. Bud. anuk tururbiz ‘we stand ready’ (at all times, awaiting the king’s commands) U 111 28, 16; anuk bolyuk ol ‘he is ready’ (to go to King Siladitya) Hüen-ts. 257: Civ. yarım šık yerin anukun tutdum ‘ I have received half a šık of his land ready (for cultivation)’ USp. 28, 3-4; in USp. 98, 14-16, a list of property to be shared between an adopted son and any subsequent children is almost illegible, but might read menignig (dittography) evümteki barkımtakı negü kimimni orpak (metathesis of oprak?) anık stnuk barım bolğuča bolsa ‘whatever property of mine, clothing (?) and household goods, fit for use or broken there are in my house (Hend.)': Xak. xı anuk ne:g al-šay’u’l-hedir ‘a thing which is ready’ Kaš. I 68 (prov.); o.o. I 18, 2; 93, 5 (particularly applied to food ready to be served): KB bir tanuki anuk ‘one witness to it is ready to hand’ 15; o.o. 99, 552, 653 (künür-), 783 (učıızluk), 5844: xıv Rbğ. anuk R I 234: Muh. muhayye (‘prepared’) wa hedir anu:k Mel. 83, 1; Rif. 188: Xwar. xıv anuk ditto Qutb 9; Nahc. 293, 11: Kip. xıv anuk al-hadir... and when a man wants a present he says to his friend armağan meaning ‘where is the present?’, and his friend replies anuk fur hedir id. 23: xv hedir anık Tuh. 13b. 1.

D ına:ğ (ınak, ınax) (comrade, intimate friend, confident, (royal) favorite, minister) (инок, инохиня) Dev. N. fr. *ina:-. An early l.-w. in Mong. as inağ ‘intimate friend, confident, (royal) favourite’, and the like (Haenisch 82, Kow. 276 (inak)); the word does not occur in any Xak. language and it is prob. that all the post-Uyğ. occurrences are reborrowings fr. Mong.; those with final -k almost certainly are. S.i.a.m.l.g. See Doerfer II 668. Uyğ. vııı ff. Man. and Bud. only in the phr. umuğ ınağ ‘something, or someone, desired and trusted’, see umuğ (desired, trusted): Čağ. xv ff. ınağ bi-takalluf olan ttıušehib ‘a friend with whom one does not stand on ceremony’; inak neyib ve mtiqarrab ‘a royal representative or senior minister’ Vel. 83; ınağ/ınak nadim wa rafiq tea musahib ‘friend, comrade, intimate’ (quotn. for ınağ); the Rumi author (i.e. Vel.) distinguished between the meanings of ınağ (translated as above) and inak (ditto), and Nadar *Ali and Naširi followed him; and also, in the realms of the Turkish xens (xawenin-i Turk), the name of a hereditary office (manšab) which they give as a distinction (ixtišeš) to mtıqarraben-i mušehib San. 117V. 8: Xwar. xıv ınağ ‘friend, intimate’ Qutb 205: Kom. xıv ‘trustworthy, faithful’ ınak/ınax CCG; Gr.: Kip. xııı al-sadiq ‘close friend’ ına:k (Tkm. do:st, taken from the Persian) Hou. 26, 12; (opposite to \183\ 'enemy’ ya:ğı:); 32, 10: xv xešš ‘senior royal minister’ inak Tuh. (Tuhsi, Tohar) 14a. 9: Osm. xıv ınağ; xv ınağ/ınax; xvı inak in several texts, originally ‘the confidential adviser of a minister’, later not much more than ‘reliable’ TTS I 350; II 538; HI 312 ,1V 427.
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ınğa: (vile, worthless) ‘vile, worthless’; pec. to Xak.; the alif is unvocalized in Kaš. but all MSS. of KB have ı:nğa:. Xak. xı ınğa: er al-raculu l-radl ‘a vile man’; and anything worthless (saqif) is called ınğa: Kaš. I 128: KB saranlıkta ınğa negü bar adın ‘what other thing is there that is viler than miserliness?’ 1672.^

D öŋuk- (oŋuk-) (blanch, fade, wilt) Emphatic f. of 1 öŋ- (1 oŋ- (blanch, fade, wilt)); pec. to Kaš. Xak. xı er yti:zi: öŋukti: ‘the man’s face became pale’ (sahuma); and one says barčın öŋukti: dahabat tarawatu l-dibac wa nahwihi ‘the brocade (and the like) lost its freshness’ Kaš. I 216 (öŋuka:r, öŋukma:k); in a duplicate entry in III 394 the first sentence is translated ‘his face became lean (damara) because of illness, etc.’, and the second ‘the brocade lost its freshness, brightness, and sheen’ (farawatuhu wa naderatuhu wa me'uhu wa rawnaquhu).

D anukluk (readiness) A.N. fr. anuk (ready); n.o.a.b. Xak. xı anukluk al-isti'ded fVl-utnûr ‘readiness in affairs’ Kaš. I150: Xwar. xıv anukluk ‘readiness’ Qutb 9.

D ınağsız (friendless) Priv. N./A. fr. ına:ğ (ınak, ınax) (comrade, intimate friend, confident, (royal) favourite, minister) (инок, инохиня); noted only in Uyğ. Bud. in the phr. umuğsuz ınağsız. Uyğ. vııı ff. Bud. irlnč [yarjlığ umuğsuz ınağsız ‘miserable, destitute, with no object of desire or trust’ U II 4, 6 — 7; o.o. U III 16, 2\; Suv. 587, 3.

D onakaya: (precisely, exactly, soon) presumably a corruption of *onakina: Dim. f. of ona: (precisely, exactly, soon). N.o.a.b. Uyğ. vııı ff. Bud. onakaya ölgeli ‘on the point of death’ Suv. 603, 11; 609, 22.

D anukla:- (prepare, ready) Den. V. fr. anuk (ready); ‘to prepare (something Acc.), to make (it) ready’. Survives with the same meaning in NW Kaz. anukla-R I 231, and with the meaning ‘to explain, make clear’ (fr. the modem meaning of anuk in those languages) in NC Kır., Kzx.; NW Kk. anıkla-; NW Knm anukla- R I 231. Xak. xı ol anukla:dı: ne:gnı: wacada'l-šay' hečlir mu add fa-axadahu ‘he found the thing ready and prepared and so took it’ Kaš. I 305 (anukla:r, anukla:ma:k): KB ölümke özüg čın anuklap yon ‘go your way, preparing your soul (your life) sincerely for death’ 147e: Kom. xıv ‘to prepare’ anukla- CCI; Gr.: Kip. xıv (anuk al-hedir, hence) anukla:-ahdara Id. 23: xv ahdara anıkla- Tuh. (Tuhsi, Tohar) 5b. 12. \\\

?D eŋek (jaw, structural part of mouth, chin, chin strap, testicles) perhaps crasis of *eŋgek Den. N. fr. 2 eŋ (cheek, cheekbone, colors, complexion), cf. yaŋa:k; originally, rather broadly, ‘lower jaw, jawbone, chin’, later, more specifically ‘chin’. S.i.a.m.l.g. usually much distorted, in NE usually ek/e:k; SE iŋgek; NC e:k/lyek; SC lyak; NW lyek; in SW Tkm. eŋek; xx Anat. various forms eyek/enek, etc. (in Az., Osm. usually čene fr. Pe. čana). See sakak. Uyğ. vııı ff. Man. TT II 16, 15-16 (opra:-): Xak. xı eŋek al-medığen wa'l--fanîken min canbatayi'l-fam ‘the two jaws and the junctions of the jaw each side; of the mouth’; eŋek al-xaytu'lladi tašudd bihi’l-mar'a xima-rahe wa miqna'ataha ‘the string with which a woman fastened her veil (Hend.)' Kaš. I 13$ (there is no other trace of the second meaning, which is perhaps a metaph. use of the first): Čağ. xv ff. eŋek eŋek zanaxdan ma'nasind ‘chin’ Vel. 31; eŋek ditto do. 83 (quotn.); eŋek (‘with -ŋ-’) zanaxdan (quotrt.); the author of the Mu'ayyidu'l-fudale mis-spelt it eŋel San. 1 i8r. 2: Xwar. xııı eyek ‘chin’ 'Ali 49: xıv eŋek ‘chin, lower jaw’ Qutb 51; (whoever undertakes to keep his tongue) iki eŋeki arasındaki ‘between his two jaws’ Nahc. 382, 3: Kip. xıv enek (‘testicles’, and also) al-daqan ‘chin’ Id. 23; eŋek (with -ŋ-) al-daqan do. 25: xv al-hanak ‘lower jaw’ enek Kav. 60, 15; Tuh. (Tuhsi, Tohar) 12b. 5; in Tuh. (Tuhsi, Tohar) 3b. 5 mentioned as one of the words containing -ŋ-: Osm. xıv ff. eŋek ‘chin’, etc., c.i.a.p. TTS I 268; II 383; III 253; IV 297.

enük (cub, puppy) ‘the young of a carnivorous animal, cub, puppy, etc.’ Survives only (?) in NE Tuv. and SW Osm. and xx Anat. (enik/önök/önük). Uyğ. vııı ff. Bud. entik ‘ (tigeŋ cub’ Suv. 610, 3 and 7: Xak. xı entik šiblu'1-asad ‘lion-cub’; and the young (walad) of a hyaena, wolf or dog is called enük; and tsnenu'l-ğalaq ‘the teeth (i.e. wards) of a wooden lock’ are called kiritHk enü:ki: (sic) Kaš. I 12: Čağ. xv ff. enük (spelt) bačča-i siba wa kilab ‘the young of beasts of prey and dogs’, just as ‘lamb’ and the like are called kuzi, ‘calf’ and the like buzaw, ‘donkey-colt’ and the like xuduk, ‘piglet’ cocğa, ‘the young of elephants’ and the like bala, ‘game-bird chicks’ čorpe and other ‘chicks’ yawri San. n8r. 10: Tkm. xııı carzvu’l-kalb ‘puppy’ enük (mis-spelt ettik; Kıp. küčük) Hou. 11,10: Kip. xıv enük ‘the young (carw) of a beast of prey or a dog’ İd. 24: xv carw (küčük, uruk and) enük Tuh. (Tuhsi, Tohar) 11b. 6; enük is also one of the translations of kalb do. 30b. e: Osm. xiv, xv enük; xv ff. enik ‘lion cub, puppy, etc.’ and even ‘young snake’ in several texts TTS I 269; J7 385; III 253; IV 298.

VUD öŋik (tails, fringe) pec. to Kaš.; in the second meaning, the second syllable carries both kasra and datnma the latter prob. added later. Kaj.’s etymology is implausible; prob. a Dim. f. of 1 öŋ (front, before, first, previous, superior), ‘little front’. Xak. xı öŋik al-šudğu’lladi yutaxxadi’l-mar'a min ša'ri’l-'anz zûra (n) ‘a \\ false fringe which a woman makes of goat’s hair’; also called ögik yörgeye:k; its origin is öŋi: meaning ğayr ‘other’; öŋik adnebu'l--uiseda tea edeniha min harir ‘the silk tails (i.e. fringes) of a cushion and its ears (i.e. tassels)’ Kaš. I 135.
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(D) ingek (cow) 'cow’; apparently Den. (?) N. fr. *in, cf. inge:n; it seems prob. that these two words have a common origin in the remote past; S.i.a.m.l.g. as inek, and the like. Türkü vııı (I led (the people) ... to the ötüken mountains) ingek kölükin *with (?) the cattle and baggage animals’ T 15: vııı ff. IrkB 41 (buza:ğu:la:-): Uyğ. vııı ff. Bud. ingek yağı süt birle ‘with cows butter and milk’ Suv. 596, 1; a.o. PP 77, 4 (endür-): Civ. ingek yağı TT VII 26, 13; H I 77, etc.; H 11 \ 2, 99, etc.; o.o. TT VII 22, 17; USp. 55, 3: xıv Chin.-Uyğ. Dict. ‘cow’ inek Ligeti 157; R I 1442: Xak. xı ingek al-baqara ‘cow’ Kaš. I iii; o.o. III 91, 22 (buza:ğu:la:-); III 121, 7 (2 kü:č): KB 5372 (u:d): xııı (?) Tef. teve İngeki ‘female crmel’ 125: xıv Muh. (i) al-baqara i:ne:k Mel. 71,1 (only): Cağ. XV ff. inek (spelt) meda gate ‘cow’ San. ii8r. 1: Oğuz xı ingek al-unte mina'1-salehif ‘a female tortoise’ Kaš. I 111: Xwar. xıv inek ‘cow’ Qutb 59: Kom. xıv ‘cow’ inek CCI; Gr.: Kip. xııı al-baqara i:ne:k Hou. 14, 19: xıv inek ditto Id. 24; Bui. 7, 9: xv ditto Kav. 62,2; Tuh. (Tuhsi, Tohar) 7b. 6.

(D) inge:n (female camel) ‘female camel’; apparently Den. (?) N. fr. *in, see ingek (cow). Survives as ingen and the like in NE Tuv.; SE Türki, Shaw, Jarring; NC Kır., Kzx.; NW Kk. Türkü vııı ff. IrkB 5 (boturla:-): Xak. xı inge:n al-naqa ‘female camel’ Kaš. I 120 (prov.); a.o. I 289, 19 (igran-): xııı (?) Tef. ingen ditto 125: xıv Muh. al-naqa i:nge:n (-g- marked) Mel. 70, 7; Rif. 172: Čağ. xv ff. ingen (spelt) naqa tea šutur (quotn.) also abbreviated to inen San. n8r. 4; inen šutur abbreviation of ingen do. 117V. 12: Xwar. xıv ingen ditto Nahc. 73, le: Kip. xııı al-naqa i:nge:n Hou. 14, 13: xv buxtt ‘the Bactrian camel’ besrek (Mong. l.-w.) tea'1-unte minhu ‘and the female’ ingen Tuh. (Tuhsi, Tohar) 7b. 5; naqa (tiši tewe; in margin) ingen do. 36b. 1: Osm. xıv ingen ditto in one text TTS II 384 (engen).

(D) ane:gü: (colic) ‘colic’; n.o.a.b. Prima facie a Dev. N. in -gü:, the obvious connection is with en- (descend, fall, sink), but the -e:- is hard to explain morphologically; not connected with ane:-. Uyğ. vııı ff. Civ. (if one drinks the medicine and goes to sleep) enegü ağrığ keter ‘the colic pains pass away’ H I 20; a.o. do. le: Xak. xı ene:gü: ism da ya’xud muqabilata’l--surra ka'l-qülanf ‘the ntme of an illness like colic which attacks the region of the navel’ Kaš. I 137.

D enüklüg (cubs, puppies) P.N./A. fr. enük (cub, puppy). Survives only (?) in SW xx Anat, enikli/ennikU SDD 538 — 539. Xak. xı enüklüg arslan labıva dat ašbe ‘a lioness with cubs’ Kaš. I 153.

D enükle:- (farrow, родить) Den. V. fr. enük (cub, puppy); (of a beast of prey, dog, etc.) ‘to give birth to young’. Survived in xix Osm. but now obsolete everywhere^) Uyğ. vııı ff. Bud. yağı enüklemiš bir tišl barsığ ‘a tigress that had just given birth’ Suv. 609, le: Xak. xı it enüklc:di: ‘the bitch pupped’ (acrat); and one says arsla:n enükle:di: ‘the lioness had cubs’ (ašbalat) Kaš. I 308 (enükle:r, enükle:me:k); a.o. III 92, 11: Osm. xiv, xv enikle- in two texts TTS I 269; II 385.

D enüklen- (farrow, родить) Hap. leg.; Refl. f. of enükle:- (farrow, родить). Xak. xı it enüklendi: ‘the bitch became the mother of puppies (farrowed)’ (dot cire') Kaš. I 294 (enüklenür, enüklenme:k).

VUD öŋiklen- (fringed) Hap. leg.; Refl. Den. V. fr. öŋik (tails, fringe). Xak. xı ura:ğut öŋiklendi: ıcada'ati’l--mar'a [win ša'r added in margin] 'anz (MS. ğayŋ muzatetvirata (n) (sic) ‘the woman put on a false fringe of goat’s hair’ Kaš. I 311 (öŋiklenür, öŋiklenme:k, MS. in error oŋkili:nia:k).

VU aŋil (very) pec. to Kaš.; as the basic meaning is ‘very’, it is tempting to read eŋil and connect the word with 1 eŋ, but the (preposterous) suggestion in I 135, 19 that alag is a metathesis of this word points to aŋil. Xak. xı aŋil ačuk kapuğ beb futuh cidda (n) ‘a wide (very) open door’ Kaš. I 94.

S aŋul See amul (quiet, mild, equable, peaceable, even-tempered, quietly, gently).

D ina:l Pass. N./A.S. fr. *ina:- ; etymologically it must originally have meant something like ‘trustworthy’, but in practice it seems to be used only as a title of office; Kaš.’s specific explanation would fit this well, but shows that by xı the etymological meaning was forgotten. Uyğ. vııı ff. Bud. inal occurs 14 times as an element in Proper Names in the lists of distinguished persons in the third ‘pfahl’ Pfahl. 22-4; usually at the end of the name, e.g. Tegride bolmıš inal (1. 14) but sometimes at the beginning if the punctuation is right e.g. Inal čor (1. 35); the word is almost certainly a title; the main list of six tnah (11. 15-16) comes after the names of two següns (‘army commanders’); upası (VU) Terbi inal ‘the lay-brother Terbi Inal’ TT VII 40, 9: Xak. xı inal ism kull fata ummtthu xatün tea abûhtı suqa, hade hutva'1-ašl ‘a w’ord for any youth whose mother is a princess and his father a commoner; this is the original meaning (i.e. of the title?)’ Kaš. I 122; VU Tapar ibn Ina:I ö:z min mulûk Qiffeq' (the name of) the son of Inn:l 0:z, one of the kings of Kıpčak’ I 361: Čağ (?) xıv ff. according to RašTdu’l-ditt (early xiv) one of the rulers of the Kırğız was Urus \185\ Inal; Abii’l- ğezi (xvŋ repeating this statement added that the title mal among the Kırğız corresponded to padišah ‘emperor’ among the Mongols and Tajiks R I 1441 (P. de C. 138).
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VU iŋlič (garlic) Hap. leg.; prob. like some other plant names, a l.-w. Xak. xı Igllč ‘a mountain plant (nabt) like garlic (al-(um) eaten with roast meat’ (al-šin) Kaš. I 115.

D aŋlağ (aŋlığ) (understanding, intelligent, perception) n.o.a.b.; P.N./A. fr. 1 aŋ (understanding, intelligence); ‘possessing understanding’; the cognate word aŋlak Dev. N. fr. aŋla:- ‘understanding’ s.i.s.m.l., though less common than ukuš. Uyğ. vııı ff. Man.-A köni kertü aŋlağ törülüg 'having an upright, true understanding and code of behaviour’ M I 26, 14-15: (Čağ. xv ff. aŋlak fahnt wa idrek ‘understanding, perception’ San. 52r. 5): Kip. xıv aŋlu: Id. 25 (aŋla:-).

D eŋlig (“cheeky”, rosiness) P.N./A. fr. 2 eŋ (cheek, cheekbone, colors, complexion); normally with a preceding word connoting colour, ‘having... cheeks or complexion’. Survives only (?) in SW Osm. Xak. xı KB kızğu eŋlig ‘with ruddy cheeks’ 4524: Čağ. xv ff. (under eg) kuyaš eŋlig ‘with cheeks like the sun’ Vel. 31 (quotn.); kuyaš eŋlig (sic) ditto San. n8r. 7 (same quotn.); Xwar. xıv čeček eŋlig ‘flower coloured’ Qutb 51; al eŋli ‘with scarlet cheeks’ do. 60: Kip. xıv buğday emlü: (sic) asmar ‘swarthy’ (lit. ‘wheat coloured’) Id. 34: Osm. xv, xvı buğday eŋlü/eŋli in two texts TTS II 381 (under en).

D eŋlik (rosiness, rouge) A.N. (Conc. N.) fr. 2 eŋ (cheek, cheekbone, colors, complexion); ‘red cosmetic, rouge’; not used for ‘white cosmetic’ which is opo: (face powder) or kiršern. S.i.a.m.l.g., except SC (?), w. phonetic changes. Uyğ. vııı ff. Civ. uluğ kičig eŋlik, ‘a large and a small packet of rouge’, occurs twice in lists of goods bought for a bride in Fam. Arch.: Xak. xı eglik al-raxf wa huwa šibğ ahmar yutle bihi waca-netu'l-tıise' ‘rouge, that is a red dye daubed on women’s cheekbones’ Kaš. I 115: xıv Rbğ. eglik A. Battal, İbnii-Muhenne Lügati, Istanbul, 1934, p. 29; Muh. xidabu l-hecib wa hamratu'l-xadd ‘eyebrow paint and rouge for the cheeks’eŋli:k Mel. 63, 15 (Rif. 162 has ka:šlık for the first and eŋli:k (mis-spelt eŋülik) wa mitluhu for the second, and adds ak eŋlik bayedul-'arüs ‘a bride’s white (cosmetic)’) : Čağ. xv ff. eŋlik ‘the red colour (kızıl reng) which women rub on their faces’ Vel. 84 (quotn.); eŋlik ‘rouge (ğeza wa gulguna) which women rub on their faces’ San. 1 i8r. 8 (quotn.): Kip. xııı al-hamra ‘rouge’ which women put on their faces eŋli:k; and they have a vegetable (nabetiya) rouge; it is a plant (al-hašîša) which is grown in our country with the aromatic plants (al-riyehin) and which we call al-yameniya; kerti: eŋli:k ‘genuine (al-šediqa) rouge’ Hou. 18, 1-4: xıv eŋlik (misvocalized enilik, under -n- not -ŋ-) al-hamra li'l-nise' Id. 24: Osm. xvi ff. eŋlik ‘rouge’ in several texts TTS III 254; IV 298. \\\

S.i.a.m.ll. w. phonetic changes; in SW Osm. it has come to mean ‘famous’. Xak. xı KB (for the post of Grand Vezir a man must be good-looking, clean-shaven) toğan ersig ünlüg sözi belgüiüg ‘as brave as a falcon, with a good voice and clear speech’ 2458.

D öŋlüg (coloured) P.N./A. fr. 2 öŋ (color); ‘coloured’; normally with a preceding word indicating the colour. S.i.s.m.l. w. phonetic changes. Uyğ. vııı ff. Bud. sarığ öŋlüg ‘yellow-coloured’ Suv. 28, 14; o.o. do. 28, 17 ff; TT V 6, 22; TT VIII G.64 (altum); PP 17,4; U III 40, 36 etc. Civ. čıntan öglüg ‘sandal-wood coloured’ H II 30, 153: xıv Chin.-Uyğ. Dict. yen si ‘coloured’ (Giles 13,110 9,602) öglüg; shan si ‘flame coloured’ (Giles 9,707 9,602) šamse öŋlüg Ligeti 190; R I 1207: Xak. xı Kaš. I 41 (2 öŋ).

D enil- (descended, fell, sunk) Pass. f. of en- (descend, fall, sink); used only in Impersonal constructions. Survives in this usage only in SW Osm. Xak. xı in a para, on the Impersonal use of the Pass., tağdın enildi: nuzila mina'l-cabal ‘a descent was made from the mountain’ Kaš. II 130, 28: xııı (?) Tef. (on the last day) yerke enülür ‘a descent to earth will be made’ 126.

D oŋal-/oŋul- (recover, выздороветь) ‘to recover from an illness’; the two forms are used indiscriminately, oŋul- being the older but no doubt а Sec. f. with labial attraction; presumably Pass. f. of *oŋa:-, cf. oŋar-. Practically syn. w. öŋed-, q.v. \\ S.i.m.m.l.g. Uyğ. vııı ff. Bud. TT VI 216 (I adm-): Civ. Iglig erse bat ogulur ‘if he is ill he recovers quickly’ TT VII 28, 28; do. 45 and 55; in do. 48 ögedür is substituted for bat ogulur; a.o. Suv. 19, e: Xak. xı sökel ogulti: indamala'l-marid'the invalid recovered' and one says i:š ogulti: istaqema'l-amru'l--mušaıuwaš ‘the confused matter was put straight’ Kaš. I 216 (ogulu:r, ogulma:k); the same text, but with oguldi: III 395: xııı (?) At. baxillik ogulmaz (two MSS. ogalmaz) ig ol ‘avarice is a disease that does not yield to treatment’ 253: Čağ. xv ff. ogal- (spelt, ‘with -g-’) bih šudan wa šihhat yeftan wa iltiyem yeftan ‘to get better, recover one’s health, be cured’ San. 88v. 1 (quotn.): Kom. xıv ‘cured’ ogaldı CCG; Gr. (? as a Dev. N.): Kip. xıv ogul- (with -g-) ta'efe’l-marid wa bari'a'l-curh ‘of an invalid to recover, of a wound to be cured’ Id. 25: xv istakana ‘to be eased’ (in margin inšalaha ‘to be put right’) onğul- Tuh. (Tuhsi, Tohar) 6a. 13: Osm. xıv ff. ogul- ‘to recover, get better’ c.i.a.p.; ogal- twice in xv, xvı TTS I 546; II 732; HI 546; /F_610:xvııı (after Čağ. entry) and in Rumi ögül-with 4amma San. 88v. 2; ögül- in Rumi bih šudan do. 88v. 18 (quotn. Futfûlî; the (erroneous) front vowels are deliberate).

D üŋül- (hollowed) Pass. f. of üŋ-; ‘to be dug into, hollowed out’. N.o.a.b. unless NC Kır., Kzx. üŋül- used in the Ger. with verbs meaning ‘to \186\ look, to read’, etc., to connote ‘fixedly, intently’ can be taken as a survival. Xak. xı yiğa:č üŋüldi: nuqira’l-xašab ‘the piece of wood (etc.) was hollowed out’ Kaš. III 395 (üŋülü:r, üŋülme:k): Kip. xv mucawwaf ‘hollowed out’ üŋilmiš Tuh. (Tuhsi, Tohar) 34b. 3.
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D aŋla:- (see, understand) Den. V. fr. 1 aŋ (understanding, intelligence); ‘to understand’ with the same shades of meaning as the English word. The normal early word for ‘to understand’ was uk- (see, understand, know, find out, hear) (ocular, oculus), and aŋla:- was very rare, which perhaps explains why Kaš. thought it was specifically Oğuz. S.i.a.m.l.g. often much distorted, e.g. NE ogna-, etc. (Türkü vııı the word atjlar read at the end of T 34 (see anığ) in Radlov’s edition is a figment, the photograph in Aalto’s edition shows no sign of it): Uyğ. vııı ff. Chr. (the Magi seeing this wonderful manifestation) aŋlap bilip ‘understanding and knowing (its meaning)' U I 8, 16 (the word is damaged but the reading fairly certain): (O. Kır. jx ff. the reading atjlar in Mal. 41, i is certainly an error, prob. for üčü:n): (Xak.) xıv Muh. (?) fahima ‘to understand’ aŋla:- Rif. 113 (only); al-dikr ‘ro remember’ anğlamak (sic?, unvocalized) do. 123 (only): Čağ. xv ff. aŋla- (spelt) fahmidan Šart. 50V. 27 (quotns.): Oğuz xı ol sö:züg ağlardı: ‘he understood (fahima) the statements (etc.)’ Kaš. I 290 (aŋla:r, aŋla:ma:k): Xwar. xııı aŋla- ‘to understand’ 'Ali 2e: xıv ditto Qutb 9: Kom. xıv ditto CCI, CCG; Gr.: Kip. xıv (ag heciz ‘a fence, partition’; one says bunun ag yok dur me li-hede heciz; and al-šay'u'1-mafhüm ‘a thing which is understood’ is called aŋlu: that is dü heciz, derived from the previous word, because that which is understood is distinguished (tamayvaza) from that which is not (ğayrihŋ) hence one says aŋla- ‘to understand’ Id. 25 (ag ‘fence, partition’ is otherwise known only in SW xx Anat. ağ/sın/ag 'a boundary between two fields’ SDD 72, 99, 103; it clearly has nothing to do with 1 ag): xv fahima aŋla- (spelt ağla- bi-ğayn mağnüna ‘with a nasalized ğayn') Kav. 26, 6; fahima aŋla- Tuh. (Tuhsi, Tohar) 28a. 9.

D eŋle:- (stalked, hunted, fished, ambushed for food, wild game) (Angle) Den. V. fr. 3 eŋ (food, wild game), q.v. N.o.a.b.; aŋna-/aŋda- in several NE languages R I 188, 193, Khak., Tuv. seems to be a l.-w. fr. Mong. aŋna- (Kow. 14, Haltod 2) rather than a survival of this word. Türkü vııı ff. bars keyi:k eŋleyü: megleyü: barmi:š ‘a leopard and a stag went looking (stalked, hunted, fished, ambushed) for wild game (or food ?) and grain’ IrkB 49.

?E iŋle- (bend, bow, fold, twist) Hap. leg.; Pelliot read this word in the text below and translated it ‘to bend’, connecting it with 2 eŋ- (eg- (bend, bow, fold, twist)) which is morphologically impossible; it is no doubt a mistranscription of irkle:- (efforting, straining, trample, trod) q.v. Uyğ. vııı ff. Bud. (then the bull came out at the head of the herd; he made the prince lie down flat and) tört adakın iŋleyü (read irkleyü) kölitdi turdı ‘bending (substitute ‘stamping with’) his four legs stood shading him’ PP 65, 5 — 6.

D öŋlen- (colored) Refl. Den. V. fr. 2 öŋ (color); ‘to become coloured, to recover one’s colour’. Survives in \\\ NE Khak. öŋnen-; NC Kır., Kzx. öŋdön-; the basic verb öŋne-/öŋdö- also exists in these languages. Xak. xı üzüm öŋlendi: talau-wana'l-'inah ‘the grapes became coloured’; also used of a man when he recovers his colour (tnlaiacana) after an illness Kaš. I 289 (öŋlenü:r, öŋlenme:k).

K Inllgu: this word has been read in two inscriptions and translated in various ways. It does not exist. Türkü vııı teŋri: yarhka-duk üčün men kazğanduk üčün türkü bodun kazğanmıš erinč İni: ölgü: bunča: bašlayu: kazğanmatı:n türkü bočlun ölteči: erti: ‘because heaven was gracious and because I gained (victories) the Türkü people gained. If my younger brother when he died had not gained so much by his leadership the Türkü people would have died’ II E 33 (Ini: ölgü: is reasonably clear in the Finnish photograph, but has been read men inilgü: with m for the first i and n for the o): vııı ff. Yen. in Mal. 28 a very obscure text, apparently consisting of two separate inscriptions read as one and largely unintelligible, 11. 4 and 5, which are among the more intelligible, are read er erdem üčün İnim ečim uyarın üčün beggü:min tike: berti: tört enelgü: (?) ertimiz bizni: erklig adırt(t)i: (or adırtı: ?) ‘because of my (?) manly qualities, and because of (the ability?) of my elder and younger brother, they erected my memorial stone; we were four... (Mai. ‘we hail four younger brothers’, which is impossible), the lord (of the underworld) parted us’. Here too rt seems to be a misreading of o, ölgü: might mean here ‘destined to die’.

D ana:la:- Hap. leg.; Den. V. fr. ana:. Xak. xı ol anı: ana:la:dı: sammehe li-nafsihi 11mm wa nasabahe ile'l-umüma ‘he called her his own mother and traced his female parentage to her’ Kaš. I 311 (ana:la:r, ana:la:ma:k).

D agı:la:- (bray) Den. V. fr. *agi:, onomatopoeic; ‘to bray’. One of several onomatopoeic Verbs of this general fonn; prob. the origin of ag:ida-NC Kır. ‘to shout, scream’; SW xx Anat. (of a buffalo) ‘to bellow’ SDD 103; parallel medieval fonn$ are added below; inle- (igle-) still survives in SW Rep. Turkish. Xak. xı ešye:k agı:la:dı: nahaqa'l-himer ‘the donkey braved’ Kaš. I 311 (agi:la:r, agi:la:ma:k): Kip. xıv Igle- (with -g-) anna ‘to moan, groan’ Id. 25: xv anna igle- Tuh. (Tuhsi, Tohar) 5b. e: Osm. xvııı igle-/lgilde- in Rumi nelıdan wa zerldav ‘to groan, lament’ San. 117V. 2.

?E aŋmin (unnoticed, inadvertently) n.o.a.b.; all occurrences are in the Abl. and in rather late block prints, and as the fonn is unusual and unlikely, it seems possible that it is an error for aŋma(tin) Neg. \187\ Ger. in -matın (v;. G. ATG, para. 340) fr. aŋ- (remember, recall) ‘without noticing it, inadvertently’. Uyğ. vııı ff. Bud. (if anyone sees the spell fastened to the top of a pole) azu yakın tursar agmmtm (? agmatın) anıg köligesi tegser ‘or stands near it and, without noticing it, gets into its shadow’ U II 39, 87-90; (if someone recites this spell in the ears of) agmintin (? agmatın) yılkı ajunmta barmıš kuš-Iarmg keyiklernig ‘of birds or quadrupeds which have inadvertently been reborn as animals’ do. 43, 12-14; o.o. Suv. 169, 8; 177, 16; 227, 7; 424, 21; Tiš. 49b. 2-3.
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VU?F anu:mi: Hap. leg.; prob. a l.-w. (PIndo-European). Xak. xı anu:mi: al-cudem ‘elephantiasis’ Kaš. I 137.

D ogarmuk Hap. leg.; Den. N./A. fr. 1 og; cf. sola:muk. The word obviously means ‘right-handed’; Kaš.'s translation must be an inadvertent error for al-ayman. Xak. xı ogarmuk er al-racuht'l-aysar ‘a left-handed man’ Kaš. I 162.

D anın Instr. of ol used as an Adv.; ‘therefore, thereby’. N.o.a.b.; anın in the Kip. declensions of ol (Hon. 52, 9; Bui. 15, 4; Kav. 34, 5) is a Sec. f. of the Gen. anıg. Türkü vııı ff. Man. anın korkdı ‘he was therefore afraid’ TT II 6, 32: Uyğ. vııı ff. Man. anın (at the beginning of a sentence) ‘therefore’ TT II 17, 72: Chr. (the horse could not carry it) anın kegeštiler ‘they, therefore, took counsel together’ U IS, 4: Bud. Sanskrit tasmed ‘therefore’ anın TT VIII D.36; (some people slaughter animals and sell their flesh and blood) anın öz İgidür ‘and thereby maintain themselves’ PP 3, 5; anın antağ tetir ‘it is therefore so called’ TT V 24, 79-80; o.o. do. 26, 81; Suv. 401, 9: Xak. xı bo:dun anın ürküšu:r ‘the people are therefore (ii-acaiihŋ panic-strickcn’ Kaš. I 155, 19; and seven, or eight o.o.; n.m.e.: KB anın ötrü begler bedütür küčin ‘thereby then, he increases the strength of the beg's 4015; a.o. 2211: Čağ. xv ff. Vel. 32 lists anın (spelt aim) translating it amp Učun ‘therefore’ and supporting it by a quotn.; San. 52r. io (s.v. am) says that the correct reading in this verse is am and that Vel. got anın from a faulty MS. and gave it an ‘invented’ (ixtira'ŋ meaning; the spelling is unusual, but anın 'therefore’ suits the context better than am, and may well be right; in any event Vel.’s translation shows that the word was still known in early xvi.

D inanč (reliance, trust; reliable, trustworthy) Dev. N./A. fr. inan-; etymologically a N./A. meaning ‘reliance, trust; reliable, \\ trustworthy’, and normally so used fr. the medieval period onwards. In the early period it was, like mat, used normally (or only?) as a title of office, ‘confidential minister’ or the like, not necessarily of very high rank; in this meaning it survived a long time and was current, for example in the Selcuk empire, sometimes for quite junior officials. Survives only (?) in SW Osm., Tkm. For the longer form with final euphonic -u: cf. ögrünč/ögrünčü:. See Doerfer II 669. Türkü vııı ff. Yen. el ogesi ınanču: bilge: part of name or title Mal. 26, 1; erdemim üčün inanču: («c) alp (or inan-ču:lar?) ičinde: (end of line) ‘because of my manly qualities (I was enrolled ?) among the ministers’ (?) do. 29, 6; urug bašı: ertim ınančı: ertim ‘I was head of the (urug is clear, possibly for urugu: q.v., a clan name, or a mason’s error for uruğ ‘clan’) and their minister’ do. 32, 15: Uyğ. vııı ff. Bud. (in a list of Proper Names) 61 inanč tirek Pfahl. 23, 20: ol ödün inančları buyrukları xanka ınča tep ötündiler ‘then his ministers and officers ventured to address the king as follows’ PP 8, 7 ff.; begke ešike inanč tayanč bolğalı küseser ‘if he wishes to become confidential minister and tayanč (q.v.) to the beg and his consort’ TT VII 40, 51-2; ol Ku tao atlığ beg bašın inančları ‘then his officials with that beg named (PU) Ku tao at their head’ (and everyone in his house, great and small) Suv. 17, 10-11: Civ. takı elke xanka inanč bolğuka ‘and when you become a minister of the realm and xan’ TT I 188: O. Kır. ıx ff. ınanču: külüg čigši: ben ‘1 am Inanču Külüg Čigši’ Mal. 24, 5; 61 ınančı: do. 25, 5: Xak. xı inanč al-mutamad tva minhu yusamme inanč beg ayi'l-amîru'l-mu tamad ‘trusted, trustworthy’, hence the title inanč beg, that is ‘trusted chief’ Kaš. I 133; III 450 (duplicated): KB inanč kılmağa dünye kodğa seni ‘the world will not keep faith, it will let you down’ 1091; (a ruler must share his secrets with his vezir and his secretary...) ay begler ınančı sözüg kizle berk ‘oh confidential ministers of rulers keep your secrets firmly’ 2683; (in a list of various offices) inanč beg 4068: xıv Rbğ. adamılar ınančı ‘one on whom men (humans) rely’ R I 1362; Muh. al-tikka ‘reliance’ i:na:nč Mel. 54, 1; Rif. 150: Čağ. xv ff. mane (so spelt) bewar ‘belief, trust’; also the name of a governor of Ray in the reign of Malik Arslan whose daughter was married by Muhammad Ildegiz; their son was Kutluğ Inane San. 117V. 12: Kip. (?) xv emen ‘trust’, etc. (tüzerlik; in the margin in a SW (?) hand) mane Tuh. (Tuhsi, Tohar) 3b. 11.

D onunč Ordinal f. of o:n; ‘tenth’. S.i.a.m.l.g. in the later forms onınčı/onuncu and the like. Türkü vııı onunč ay ‘ (in) the tenth month’ II S 10: vııı ff. Man. onunč ‘tenth (paragraph)’ Chuas. 20e: Uyğ. vııı onunč ay Šu. W 2: vııı ff. Civ. onunč (once onınč) ay is common in the documents in USp.: Xak. xı onunč yarma:k al-dirhamu'1-ešir ‘the tenth dirham (etc.)’ Kaš. I 133; III 450 (duplicated): \188\ KB the form used in the list of Chapters in the Vienna \1S. is onunč

D anun- (prepared, ready) Refl. f. of anu:- (prepared, ready); ‘to prepare oneself (for something Dat., or to do something Gerund in -ğalı:/-geli:)’. N.o.a.b. Uyğ. vııı ff. Man.-A M I 14, 4-5 (e:t-): Man. TT 11 17, 60-3 (alku:); anuntımız sizige ‘we have prepared ourselves for you’ TT III 3: Xak. xı ol ya:ğı:ka: anundı: ‘he made ready (ista'adda) for the enemy’ Kaš. I 206 (anunur, anunma:k); isizlikig (sic ?error for isizlikke:) anunma: le tasta'iddanna li'1-šarr ‘do not prepare for wickedness’ (i.e. do not assume that people will be wicked) III 161, 3; (I 114, 19 see 1 oğurluk (exchange)): KB y^güči anundı anuk tut ašı ‘the eater has prepared himself, have his food ready for him’ 1675; saga ma anunmıš turur bu ölüm ‘this death has prepared itself for you’ 1405; o.o. 3530 and spurious verse in Vienna MS. after 1183: xiti (?) At. 209 (l ačığ).

D ınan- (ına:n-) Refl. f. of *ına:- ‘to trust, rely on (someone Dat.)'. S.i.a.m.l.g., sometimes also for ‘to believe (something Dat.)'. Türkü vııı ff. Man. burxanlarka mantımız tayantımız ‘we have trusted and relied on the prophets’ (sic?, not ‘Buddhas’ in Man.) Chuas. 175-e: Uyğ. vııı ff. Bud. sizige ınanıp ‘relying on you’ U III 35, 34; bu šavka ınanıp k^rtgünüp ‘trusting and believing these words’ USp. 102b. 27; o.o. do. 100, 8; Hüen-ts. 2061: Civ. öz kentügke manğıl ‘rely on yourself’ TT I 40-1; o.o. do. 80,109; see also ıčan-: Xak. xı men aga:r ınandım i'tamadtu 'alayhi ‘I relied on him’ Kaš. I 206 (ınarnur (sic), ınanma:k); ya:y körklge: ınanma: ‘do not trust or expect any good from (le ta'tamid tva le tareti xayŋ the beauty of spring’ III 161, 1: KB ınanma maga 666; o.o. 668, 2374: xııı (?) At. ešim töp ınanıp sirr ayma sakın ‘do not tell a secret, saying “he is my friend” and trusting him; keep it to yourself’ 173; Tef. man- ‘to believe (in God)’ 129: Čağ. xv ff. man-bervar kardan ‘to believe in’ San. 115V. 17 (quotn.): Xwar. xııı man- ‘to believe in’ Ali 39: xıv man- ‘to trust’ (this world) Qutb 59: Kom. xıv ‘to believe in’ (God, etc. Dat.) man- CCI, CCG; Gr. 273 (quotns.): Kip. xııı šaddača min tašdiqa'l~kalem ‘to believe, in the sense of believing a statement’ man- Hou. 41, le: xıv ınan- saddaqa wa emana ‘to believe, trust’ Id. 24: xv ditto Tuh. (Tuhsi, Tohar) 22b. 7, a.o.o.: Osm. xv ınan- ‘to rely on (a promise)’ TTS I 383.

D ınančlığ P.N./A. fr. ınanč; ‘reliable, trustworthy’. N.o.a.b.; the entry Čağ. ınančllk (sic) in B I 1441 is not confirmed by any other Čağ. authority. Uyğ. ıx ınančlığ III C 7 (ETY II 38; on the edge of a fragment; \\\ dubious): Xak. xı KB kišilik kılığlı ınan-člığ akı ‘humane, trustworthy, and generous’ 2321 : x 111 (?) At. neče me ınančlığ eš erse yakın ‘however reliable and close a friend may be’ 174.

D ınančsız Priv. N./A. fr. ınanč; ‘untrustworthy, treacherous’. N.o.a.b.; the entry Čağ. ınančsiz (sic) in R I 1441 is not confirmed by any other Čağ. authority. Xak. xı KB ınančsiz tdme emdi sögme men! ‘do not now call me untrustworthy and curse me’ 1091; ınančsız ajun ‘this untrustworthy world’ 6629; a.o. 670: xıv Altılı. al-xe'in ‘treacherous’ ı:na:nčsız Alel. 54, 1 (mis-spelt i:na:nsiz); Rif. 150.

iŋir (dusk) ‘dusk’, the half-light between day and night at sunset (and prob. also at dawn). Cf. imir. Survives in several NE languages as igir/i:r, etc.; NC Kır. ıgırt/igir, Igirt and ?imir; Kzx. igir and several NW languages as igir/iŋgir and the like, usually only of evening dusk. Uyğ. vııı ff. Bud. kün üner uğurda... igir uğurda ‘at sunrise..., at dusk’ TT V 8, 70-e: Civ. (in a calendar of a.d. 1368) (the planet Mercury) igirde közünür ‘becomes visible at dıısk’ TT VII 1, 22: Xak. xı igir al-sudfa ‘dusk’, that is a mixture (ixtilat) of light and darkness; in Oğuz imir Kaš. I 9*.

D onar Distributive form of o:n; ‘ten each' Survives only (?) in NC Kzx. R I 1043, some NW languages and SW Osm. Türkü vııı ff. Man. onar erke bir bir er [small gap] bašı urdı ‘he put one man as head of each ten men’ TTII10, 91-2: Xwar. xııı onar Ali 23.

D öŋür (hem, embroidery, пола, вышивка) apparently der. fr. 1 öŋ (front, before, first, previous, superior), but morphologically difficult. Survives in NC Kır. öŋür ‘the skirt of a robe or coat; needlework on the front of a woman’s dress; a dress thus ornamented’, and SW Osm. öŋür ‘advanced, superior,eminent’ (Red.); ‘well educated; (of an animal) domesticated’ (Samŋ; in Rep. Turkish this is spelt onur (unless this is merely French honneur). Uyğ. vııı ff. Civ. ič öŋürde ısırsar ‘if (a mouse) bites (a hole) in the inner skirt’... taš öŋürde ısırsar ‘if it bites (a hole) in the outer skirt’ TT VII 36, 8-17: Čağ. xv ff. öŋür (spelt) güša-i deman-i qabe ‘the corner of the skirt of a robe’ San. 89r. 10 (quotn.).

D üŋür (cave, cavity, hollow) Dev. N. fr. üŋ- (excavate, hollow out); etymologically ‘something hollowed out’, in practice usually ‘cave’ or similar cavity. Survives usually as üŋgür or the like in NE Tuv.; SE Türki Share, BŠ, Jarring and NC Kır., Kzx. Uyğ. vııı ff. Man. ügüriııtekl (spelt ünkü-) y^k ogjinlar ‘devils and demons in their caves’ TT III 91: Xak. xı ügür al-kahf ‘cave’ Kaš. I 94: KB bu ağzıg mifelı ügür sanı teg ‘this mouth of yours is just like a cave’ (when the words come out, it is like the chilly dawn \189\ wind) 2684; ügürde turuğlı ‘living in a cave’ 4766; ügürde evi 6155: xııı (?) Tef. ügür |cavc’ 339: Xwar. xııı iğiz (sic) ‘hollow,cave’ 'Ali 47, no doubt an error for this word: xıv ügür ‘cave’ Qutb 123; Nahc. 292, 8; 342, 17.
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D öŋre: (in front, forwards; formerly, before) Den. Adj./Adv. fr. 1 öŋ (front, before, first, previous, superior); used both of time and space, and implying both motion and rest; in the earliest period apparently only as a cardinal point ‘in the east, eastwards’, later ‘in front, forwards; formerly’, and (with a preceding Gerund or Abl.) ‘before’. Cf. öŋdün. N.o.a.b. Türkü vııı öŋre: kün tuğsıkda: ‘in the east, where the sun rises! I E 4, II E 5; öŋre: ‘in the east’ II S 13; & 10, 14, 20; (he killed many of the people) berye: Tavğačığ öŋre: Kıtafiığ yırya: Oğuzığ ‘in the south Chinese, in the east Kitans, in the north Oğuz’ T 7; öŋre: kün tuğsıkıga: Origin 2: vııı ff. Man. yer teŋri erken öŋre ‘before earth and heaven existed’ Chuas. 162-3: Uyğ. vııı öŋre: ‘in the east’ Šu. N 6; S 7: vııı ff. Bud. Sanskrit < (anyegatapürvam ‘not having come previously’ öŋre:tin be:rü ba:rma:tu-kuğ TT VIII A.ı; preg bodhe ‘before enlightenment’ bodhisvinde: (?) öŋre: do. D.5; ptirvakarmeva ‘like previous action’ (i.e. action in a previous incarnation) öŋre: a:junda:ki kılınč [gap] do. F. 15; U II 23, 13-14 (1 ö:č); and many o.o.: Xak. xı er öŋre: yattı: istalqa'l-racul 'ala qafahu ‘the man lay on his back’ (i.e. face upwards) Kaš. III 378 (see töŋre:).

D oŋar- (get well, ) Caus. f. of *oŋa:- (?), cf. oŋal- (get well, ); ‘to make (someone or something Acc.) better, to put (it) right’. S.i.m.m.l.g. Uyğ. vııı ff. Bud. bu mugumuznı amti kılınč teŋrisi ogar-zun ‘now let the god of action (i.e. Sanskrit karma, which operates to inflict retribution for past misdeeds) relieve our distress’ Suv. 7, 11-12; a.o. Hüen-ts. Briefe, p. 30, note 1870, 27: Xak. xı (?) Kaš. I 244 (erpel-): KB ked öglüg kerek beg ogarsa iši ‘a beg must be very intelligent if he is to manage his affairs aright’ 1989; tapuğuğ ogarsa bu yaglığ kičig begige yağudı ogardı kečig ‘a youth like this, if he does good service, draws near to his beg and secures access to him’ 4042; o.o. 1990, 3988, 4265, 5653: Čağ. xv ff. ogar- (spelt, ‘with -g-’) rast kardan ker ‘to put a matter right’, in Ar. išebat San. 88r. 15: Xwar. xıv ogar- ‘to correct (someone)’ Qutb 117: Kip. xıv ogar- (with -g-) qawwama ğayrahu ‘to set someone aright, to rectify’ Id. 25 (this entry immediately follows that of 2 oŋ- (on-), istaqama, with the (erroneous) implication that it is the Caus. f. of that Verb): Osm. xıv ff. ogar- ‘to improve, correct, put on the right road’; c.i.a.p. TTS I 543; II 729; III S54; IV 608.

D üŋür- (broken) Hap. leg.; if authentic presumably Caus. f. of üŋ- (excavate, hollow out), but it occurs in a very obscure \\\ sentence (yašurukı is also Hap. leg.) in a series of sentences describing the effects of an evil omen, and the meaning is uncertain. Uyğ. vııı ff. Civ. (the swan has flown away and does not settle on the lake; the child does not come to its mother (?); your wife is depressed) yašurukı iši üze kapığıg üŋürser [gap] ur perhaps ‘if someone has your door broken through on his secret business’ TT I 217-18.

VU (D) aŋra:-/ıŋra:- (whine, scream, bellow) ‘to whine, scream, bellow’, and the like; prob. Den. V. fr. an onomatopoeic *aŋır/ıŋır, the latter still existing as an onomatopoeic for creaking or grating sounds in some NE languages. There is great inconsistency in the vocalization of this verb and its derivatives; the MS. of Kaš. has ıgra:-, ıgrat:, ıgran- but agraš- mainly of the female camel. S.i.a.m.l.g., in a wide variety of forms, some with inserted velar -ğ-, some trisyllabic like NC aŋğıra-, and some with front vowels e- or i-. Xak. xı ingen ıŋrasa: botu: bozla:r ‘if the female camel calls (hannat), the colt bellows (rağe) in reply’ Kaš. İ 120, 18; n.m.e.: Čağ. xv ff. ıŋra-/ıŋran- (spelt) nalidan ‘to lament’, followed by a long passage saying that the Rumi author (i.e. Vel. s.v. ıgran-) spelt the word with front vowels quoting the Muhekimatu'l-luğatayn which he himself had not seen, but that in his experience it had back vowels San. 117V. 2 (quotns.): Xwar. xıv ıŋre- (-mek etc.) ‘to lament’ Qutb 60; ıgra- (-p) do. 206; VU ıŋre- ditto MN 376; Nahc. 73, 16 (botu:): Kip. xv za’ara'l-asad (of a lion) ‘to roar’ VU agra- Tuh. (Tuhsi, Tohar) 18b. e: Osm. xıv ff. agra-/ıŋra- (sometimes spelt ıŋre- in I and II, but the Infins. are all mak) ‘to roar, bellow, howl, etc.’; c.i.a.p. TTSI29, 386; II40, 543; III 27; IV 3o.

VUD agrat-/ıŋrat- Caus. f. of aŋra:-/ıŋra:-. S.i.s.m.l. Xak. xı ol am ıgratti: arannahu mina'l-ranin ‘he made him moan, groan (etc.)’ Kaš. II 357 (ıŋratu:r, ıŋratma:k): Xwar. xıv ıŋret- ‘to make (someone) lament’ Qutb 60.

VUD aŋran-/ıŋran- Refl. f. of aŋra:-/ıŋra:- and synonymous with it. S.i.s.m.l. Xak. xı inge:n ıgrandı: hannati'l- naqa wa ğayruhu Kaš. I 289 (ıŋranu:r, ıŋranma:k): Čağ. ıŋren- (-dŋ dard ile yap yap gizlüce ağla- ‘to sob quietly for pain’ Vel. 81 (quotn. Muheki-matu’l- luğatayn, giving this meaning for ıŋremek/sıŋremek); ıgran- San. nyr. 2 (see ıgra:-) Osm. xıv ff. several occurrences of aŋran-/ıŋran- are included under aŋra-/ıŋra- q.v.

VUD aŋraš-/ıŋraš- Co-op. f. of aŋra:-/ ıŋra:- S.i.s.m.l. Xak. xı oğla:n aŋrašdı: (sic) adiyati'l-šibyen ‘the boys were hurt’ (sic, i.e. screamed) Kaš. I 289 (aŋrašu:r, aŋraš-ma:k, sic in MS.); sačlıp suvı: aŋrašu:r (? , alif unvocalized) ‘their (the clouds’) water pours down and makes a noise and murmur’ (sawt wa xariŋ I 258, 4; akın akar aŋrašu:r ‘the torrent flows with a groaning plaintive \\ sound’ (bi-anin wa hanin) III 39, 15; ördi: built ıgrašu: (sic) ‘the clouds rose noisily’ (zacla’) III 398, 24: Xwar. xııı igreš- («f?) ‘to weep together’ 'Ali 47.
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D aŋaru:/iŋaru:/inaru: (there) Directive f. of an- (ol); etymologically ‘up to that (time or place)’ but from an early period used as a Postposn. w. the Abl. meaning ‘ (from then or there) onwards (to some indefinite point in space or time)’; it therefore became associated antithetically with berü: (here) meaning ‘on that side, there’, as opposed to ‘on this side, here’. The phonetic history is complicated; the parallel form with 1- is normally spelt inaru: (the only occurrence of ınğaru: seems to be in Uyğ. vııŋ; in Xak. the only fonn seems to be naru: (aŋaru in KB eno, Vienna MS., is a false reading) and this survives in SE Türki, Shaw (narŋ BŠ (nerŋ, Jarring (nari/nerŋ, and SC Uzb. (narŋ; aŋaru (later aŋarŋ still survives in SW Tkm. aŋn and xx Anat. anarı SDD 100, but elsewhere the word has been abbreviated; in NE the forms are anar/inar/onar/a:ri and even a:r (cf. the Khak. phr. a:r be:ŋ; in SE Türki Shaw has an as.well as nari; in NC the forms, often with rhyming forms of berii, are ar/ari/eri and in NW arı/a:rı. Türkü vııı (let us make an expedition eastwards against the Türkü xağan) aŋaru: sürlemeser ‘if we do not march in that direction’ T 20: Uyğ. vııı Türkü bodun anta: ınğaru: (sic) yok boldı: ‘the Türkü people from that time onwards ceased to exist’ Šu. N 10: vııı ff. Man.-A az ınaru barmıš ‘he went a little further’ MI 35, 4 and 12: Man. muntada inaru ‘from now onwards’ M III 25, 9 (iii); sizinte ınaru šečilip ‘being parted (P) from you’ do. 25, 11 (iii): Bud. (not very far) munda inaru ‘from here’ U IV 16, 156; ınaru berü anda munda ‘that way and this, here and there’ Suv. 625, 10; berü... inaru UII11,10-11; bu künde inaru ‘from this day forward’ U III 65, 2-3 (ii); Hüen-ts. so; o.o. TT VIII A.46 (anta:da:); do. N. 11; PP 37, 4-5 (ögdün) — aŋaru also occurs, but much less often, and has hitherto been misread arjayu; (Tripitaka Acarya) yantut beIeg beklep aŋaru Inanprabı ačarıka bitig kıldı ‘packed up a return gift and furthermore composed a letter to Jnenaprabha Acerya Hüen-ts. 1859-60; o.o., normally meaning ‘furthermore, thenceforward’, in note on that passage (Hüen-ts. Briefe, p. 28); Suv. 28, 11; 45, 11: Civ. bu künde ınaru USp. 88, 23; 107, 8 (and, with kün 116, 11): Xak. xı naru: a particle (harf) meaning al-ciha ‘direction’; hence one says naru: bar 'go in that direction’ Kaš. III 223; o.o. I 199, 6 (atın- (shoot, throw, discharge, flash): translated delika'1-cenib ‘in that direction*) ; /352,13 (translated ba'duhu ‘thereafter’); II 140, 19; 193, 5: KB bu künde naru 597; mumgda naru ‘from here onwards’ 4070; (there is also a N./A.S., e.g. mumgda narukt... yol ‘the road from here on’ 4876): xııı (?) \\ Tef. aŋrurak bardı ‘went forward’ 55: Čağ. xv ff. nan öte in the meaning which it has in andan öte/andan atjaru ‘beyond that’ Vel. 390 (quotn.); nan (spelt) en taraf ‘in that direction’ (quotn.); nanrak en (araftar ‘further on in that direction' San. 321 v. 11: Kom. xıv an ‘onwards, towards’ CCI, CCG; Gr. 41 (quotns.): Kip. xıv al-ba'Id mitıa'l-šay' tašîr ilayhi ‘further than the thing at which you point’ anğaru (and ‘nearer than it towards you’ berü:) Bul. 14, 7: xv (tva mina'1-išera and of the demonstratives li'l-qarib ay hune for ‘near, that is here’ beri and) li’l-ba't'd ay huneka for ‘far, that is there’ an Tuh. (Tuhsi, Tohar) 42a. 10: Osm. xıv ff. aŋaru at any rate till xvi/aŋan fr. xvı onwards (1) ‘on that side, beyond’ (as opposed to berü), (2) as Postposn. after Abl. ‘beyond, on the other side of’, of place and rarely of time; c.i.a.p. TTS I 24; II 33; III 19; IV 21.

D oŋaru: Directive f. of 1 oŋ; ‘towards the right (side)’. Survives only in some NE languages, R I 1028 (various forms) and Khak., Bas. 126, where it sometimes means ‘right (not wrong)’. Uyğ. vııı ff. Bud. (the emblems on your head-dress) oŋaru evrilip tururlar ‘are turned to the right’; oŋaru tegzinmek kılıp ‘making a turn to the right’ U II 41, 17.

D ögre:ki: N./A.S. fr. ögre:; ‘previous’, etc. N.o.a.b. Türkü vııı T 17 (beryeki:): Uyğ. vııı ff. Bud. ögreki bilge: ba:xšıla:r ‘wise teachers of old times’ TT VIII H.4; a.o. do. A. le: Civ. ögreki el(l)igler ‘former kings’ TT I 93; (take one in ten from these stones and) ögre:ki ta:ška: kat ‘add them to the previous stone’ TT VIII L. 17.

PU iges Hap. leg.; Xak. xı a man who is constantly glancing right and left, as if he were a stranger (a'camŋ is called iges kiši: Kaš. I 94 (sic, listed under -S).

D agsız (unknowning, ignorant, stupid, thoughtless, sudden, suddenly, mechanically) Priv. N./A. fr. 1 ag; lit. ‘without understanding’; later it came to mean (1) ‘without understanding, ignorant, stupid’, (2) ‘without thinking’, hence either ‘sudden, suddenly’ or ‘mechanically’. S.i.a.m.l.g. except NE.Uyğ. vııı ff. Bud. (you completely refuted him) bu yeme agsız uyatıp utsukup özin bilindi ‘and he admitted himself to be without understanding, put to shame and defeated’ Hüen-ts. 1802-3; (I ^W*H niake all the rivers . .’. trees.. .’plants... agsız körtle sevüglüg ... ‘unbelievablv (?) beautiful, lovely’ (agreeably coloured, fragrant, etc.) Suv. 529, 11: Čağ. xv ff. agsız/agsızın (spelt) (1) bi-'aql wa ne-faham ‘without intelligence and understanding’ (quotn.), (2) ne-gafıen wa ğefil ‘suddenly and unawares’ San. 52r. 3: Xwar. xıv ansızın ‘suddenly’ Qutb 8; agsuzun/ agsizda ditto do. 9: Kom. xıv ‘suddenly’ ansızın CCG; Gr. 38 (quotn.): Kip. xıv ansız (sic) al-ğafla ‘suddenly, unawares’ Id. 24: Osm. xıv ff. ‘suddenly’ in several forms, xıv agsuz/agsuzda; xv agsuzin/agsizda;xvi agsız TTS I 30; II 41; III 28; IV 31.
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D ögsüz (colourless, unbeautiful, powerless) Priv. N./A. fr. 2 ög; n.o.a.b. Uyğ. vııı ff. Man. (then that realm, city, or country becomes) ögsüz megiz[siz küč]süz küsün-suz ‘colourless, unbeautiful, and powerless (Hend.)’ M III 37, 16-17 (0-

D ense:- Hap. leg.; Desid. f. of 611-. Xak. xı er kütü:din ense:di: ‘the man intended and desired to descend (yanzil) from the roof’ (etc.); the -n- is changed (mubdala) from -1-Kaš. I 278'ense:r, ense:me:k).

D aniš N.Ac. in -š fr. en- (descend, fall, sink); ‘descent’, and sometimes as a Conc. N. ‘declivity, down-slope’. S.i.m.m.l.g. Xak. xı KB eniš ‘descent’ is fairly common, usually in antithesis to ağıš ‘rise’ 903, 1050, 1087 (ağıš), etc.: xıv Muh. al-hudur ‘slope, declivity’ e:niš Mel. 74, 13; Rif. 177 (mis-spelt): Kom. xıv ‘valley, declivity’ eniš CCI; Gr.: Kip. xııı al-hadara ‘declivity’ (opposite to ‘acclivity’ yokuš) eniš Hou. 6, 15: xıv eniš al-hudur (and the opposite is yokuš al-ša'üd)... eniš al-nuzül ‘descent’ Id. 24: xv hadara eniš Tuh. (Tuhsi, Tohar) 12b. 11; a.o. 22a. 1 (ağıš).

D ünüš (plant, crop) Dev. N. fr. ün-; survives only (?) in NE Tuv. ünüš ‘plant, crop’; it is doubtful whether this word has been correctly read in the text below; inmost late Uyğ. scripts ünüš and örüš are practically indistinguishable, and örüš would seem to suit the context better. Uyğ. vııı ff. Bud. (until those who hold this dheranŋ ünüš (Pörüš) yolka teŋginče ‘reach the rising road’ Suv. 361, 5-6.

D eniš- Hap. leg.; Recip. f. of en- (descend, fall, sink). Xak. xıı ol meniŋ birle: ta:ğdın enišdi: bereni fi'l-nuzül mina'l-cabal ‘he raced me down the mountain’ Kaš. I 190 (enišü:r, enišme:k, MS. in error ma:k).

D uııaš- (una:š-) Recip. f. of una- (pleased, satisfied; agreeable, approving, consenting, obeying); ‘to reach a satisfactory agreement (about something Acc.)', Survives only (?) in SE Türki, Shaw, BŠ., and NC Kır. Xak. xı bu ı:šığ ola:r kamuğ unašdı:la:r taradaw hede’l-amr ‘they all reached a mutually satisfactory agreement about this affair’ Kaš. I 190 (una:šu:rla:r, unašma:k).

D ügüš- Hap. leg.; Co-op. f. (in the sense of total action) of üg-. Türkü vııı ff. (a falcon swooped on a hare, but just missed it; the falcon’s talons were skinned and) tavıšğan teri:si: ügü:šüpen yügü:rü: barmhš ‘the hare ran off with its skin thoroughly lacerated’ IrkB 44.

D ünüšlüg Hap. leg.?; P.N./A. fr. ünüš. q.v.; prob. a misreading of örüšlüg. Uyğ. \\ vııı ff. Bud. ünüšlüg yoluğ tüz bıšruntačı ‘levelling (?) the rising road’ Suv. 244, 21-2.

1 oŋa:y (easy, yielding, cheap) basically ‘easy’, hence, later, ‘easy to get, i.e. cheap’. S.i.a.m.l.g. (in SW only Tkm.; in Osm. ‘easy’ is kolay, not an old word) w. many phonetic changes, e.g. NE oŋday/oŋdöy, Khak. o:y; NC Kır. ıŋğay/ıŋtay/oŋoy/oŋtoy. Uyğ. vııı ff. Civ. (after a prescription for difficult parturition) oŋay tuğurur ‘she gives birth easily’ HI 118: xıv Chin.-Uyğ. Dict. i ‘easy’ (Giles 5,497) oŋay Ligeti 187; R I 102e: Xak. xı Kaš. I 41 (2 oŋ); n.m.e.: KB kılınčı köni erdi kılkı oŋay ‘his conduct was upright and his character easy’ 407; similar phr. 325, 674; ayitmak oŋay boldı ‘it was easy to ask questions’ 1907: ( xııı (?) At. oŋaylik ‘easy to do’ 237): Čağ. xv ff. oŋay iki kat olur ‘folded double’ (quotn.); waqqiya ‘ounce’ (quotn.) Vel. 120: onğay (spelt) arzen wa pahe-i andak ‘cheap, low priced’ (second quotn.); the ‘two Rumi authors’ spelt it oŋay and translated it ‘ounce’, quoting the same sentence; Naširi followed them and also invented (saxta) the meaning ‘folded in two’ San. Sgr. 2 (Vel.’s spelling is the better but San.'s translation clearly right; ‘ounce’ may be some muddled recollection of Latin uncia; ‘folded double’ is inexplicable).

VU 2 oŋay (Jupiter) 'the planet Jupiter’; possibly, like some other names of stars in KB, a l.-w.; the phr. for ‘Jupiter’ in Kaš. is kara: kuš. Oŋay reappears in ŠS 42 translated müšteri, birds, both ‘Jupiter’; it is not known where ŠS found this word. In SW xx Anat. önŋay (sic) ‘Jupiter’ SDD mi. Xak. xı KB anıgda basa keldi ikinč oŋay ‘after him came Jupiter in the second place’ 132.

E öneyü (play, dally) See E öne:- (i.e. öne:- the word transcribed öneyü in U III 79, 6; U IV 8, 11 and 36 is oynayu (play, dally).

VU (D) öŋe:yük (own) Hap. leg.; Den. or Dev. (?) N./Â. but not obviously connected w. any known meaning of öŋ or üŋ- (excavate, hollow out). Xak. xı öŋe:yük (sic in MS.) ne:g al-šay'u'l-xešš bi’l-šay', wa kull šay .vušša bihi'l-raculfa-huwa lahu öŋe:yük ‘anything which is peculiar to something else’; and anything which is the private property (?) of someone is called his öŋe:yük (own) Kaš. I 162.

aŋiz (stubble, stubble-field) ‘a stubble-field’; later perhaps also ‘stubble’. Survives in NC Kır. and SW Osm. and xx Anat. (Türkü vııı ff. Yen. it is unlikely that the reading agızğa: in Mal. 48, 6 is correct): Xak. xı agiz al-cill, wa huwa sftqu’l-burr wa ğayrihi ba'dama hušida ‘a field of wheat or other (cereals) after it has been reaped’ Kaš. I 94: Čağ. xv ff. agiz (spelt, ‘with -g-’) mahall-i zira at ki hešil-i en teza raf šuda wa xešek-i en bar zamin menda \192\ bešad ‘arable land from which the crop has recently been reaped and the stubble left on the ground’ San. 52r. 7: Osm. xıv ff. agiz is used in several dicts, to translate Ar. and Pe. words, most of which mean ‘stubble’ rather than ‘a stubble field’ TTS I 28; II 39; III 26; IV 29.
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a:r (auburn, bay (colored)) ‘auburn, bay (coloured)’; pec. to Kaš.; practically syn. w., and perhaps a Sec. f. of o:r. Xak. xı a:r böri: al-dabu' ‘hyaena’ (verse); a:r ne:g al-laıvnu'1-ašhab ‘auburn or bay colour’, also called arsi:l (sic in MS.) bi l-ziyeda ‘with a suffix’ Kaš. I 79.

1 er (ar, ir) (man, human male, fighting man; husband; -en pl. suffix) (Herr, -er) ‘man’, originally merely ‘a human male’, later in such specialized meanings as ‘male (not female); a fighting man; husband’. See eren (men, pl.). S.i.a.m.l.g. Türkü vııı törilip yetmiš er bolmıš ‘when they assembled, they became seventy men’ I E 12, II E 11; inim Kül Tegin er at bulti: ‘my younger brother Kül Tegin received his adult name’ I E 31 (er at, fairly common in early epitaphs, was the name given to, or assumed by (?), a man when he grew up, in place of his childhood’s name, which is seldom mentioned); el(l)igče: er tutdimiz ‘we captured about fifty (fighting) men’ T 42: vııı ff. er ‘a man’, often qualified, e.g. bay er ‘a rich man’, is common in IrkB 5, 7, etc.; beg er do. 5 therefore presumably means merely ‘a beg': Man. ol tüzün er ‘that good man’ MI 5, 12; 6, 20; a.o. TT II 10, 91-2 (onaŋ: Yen. er and er at are fairly common Mal. 26, 3 etc.; 26, 13 etc.: Uyğ. vııı er ‘ (fighting) man’ is common in Šu. E 4, 10, 11, 12, etc.: ıx oğlanım erde: marımınča: bol ‘my sons, when you grow to manhood (?), become like my teacher’ Suci 9 (but the correct reading of Suci 7 is marıma: yüzer toru.'ğ bertim ‘I gave my teachers a hundred bay horses each’, not yüz er turuğ ‘a hundred men and a dwelling’): vııı ff. Man.-A erli uzuntonluğlı: ‘men and women’ M I 16, 15-16; ne er sen ‘what man are you?’ M I 33, 19: Man. ınča kalti er ‘just as a man’ (who blows into a bladder) Wind. 23: Bud. er both by itself and with a qualifying Adj. or Noun, e.g. beg er ‘a beg', aščı er ‘a cook’ is common; in TT VIII D.zo the translation of Sanskrit bharteva ‘like a husband’ is very tentatively read he:re teg: Civ. er kiši er isige ked bolayin teser ‘if a man wishes to become sexually potent’ II I 75; altı er kömür borlukumm ‘my vineyard in which six men (are required) for digging’ USp. 13, 4; a.o.o. (but in do. 22, 5 (xiv) the correct reading is har (Pe. l.-w., not er) bir kiši ‘every single man’): O. Kır. ıx ff. er and er at are common Mal. 2, 3 etc.; 2, 5 etc.: Xak. xı er al-racul ‘man’; yucma' eren iva hede šedd li-anna simata l-cam -la:r ‘plural eren; this is irregular because the sign of the plural is -la:r’ Kaš. I 35; very common in Kaš. KB er at boldı begler kanatı yügi ‘men and horses are the wings and feathers of begs' 3005; er at ‘troops’ 2138; and many o.o. of er: \\ xııı (?) At. er (spelt er/er) is common; Tef. er ‘man, fighting men’ 78: xıv Muh. racul er Mel. 6, 16; Rif. 78, a.o.o.; al-zatvc ‘husband’ e:r 49, 10; 144 (the word is spelt both er and er, the latter commoner): Čağ. xv ff. er er ya'ni mard Vel. 54; er/eren (spelt) rnard (quotn. w. eren); and metaph. ezeda mardan, ’free men’ (quotn. w. ören) San. yčr. le: Xwar. xııı (?) er (usually spelt er, once, 314, ? yer) occurs several times in Oğ.: xıv er ‘man’ Qutb 21, 57 (er): Kom. xıv ‘man, male, husband’ er CCI, CCG; Gr. 89 (quotn.): Kip. !xııı al-racul er Hou. 24, 17: xıv ditto Id. 9: 1xv ditto Kav. 59, 14; Tuh. (Tuhsi, Tohar) 16b. 7; zawe er Tuh. (Tuhsi, Tohar) 17b. 12 (a.o.o.).: Osm. xıv ff. er usually ‘husband’, less often ‘man, fighting man’, c.i.a.p. TTS I 270; II 387; III 256; IV 300.

S 2 e:r See ye:r Xak. yer, ye:r (earth, land, soil, ground, terrain, territory, place, landed property, battle-field)

1 ı:r (or ır?) (song, tune, epic, folk-tale, yirlahim) ‘song’. The prosthetic y- in Uyğ. and Xak. is clearly secondary, as in other words like ira:k, since nearly all modern languages which convert y- to j- have ir; survives in NE Khak., Tuv. ir; NC Kzx. ir; NW Kumyk, Nog. yır; SW Osm. ir; only : NC Kır., NW Kk. have jir; in some modern languages also ‘tune, epic, folk-tale’, etc. See ırla:-. Uyğ. vııı ff. Bud. ırın oyunın ırlayu bödiyü ‘singing their songs and dancing their dances’ TT X 144-5 — yirle taglayu ‘admiring the song’ PP 71, 3: Xak. xı yır al-ğine’ ‘a song’; one says yır yırlardı: ‘he sang a song’; this is generally used of love songs; (al-ğazal); and one can also say ir, initial alif being substituted (for ye’) Kaš. III 3; yi:r al-ğazal ıva'l-ğine’ III 143; o.o. II 14, 9 (koš-); 135, 19 (košul-); III 131, 4 (2 ku:ğ): xıv Muh. al-ğine’ yi:r Mel. 63, 4; Rif. 161: Čağ. xv ff. yır xwenandagî tva šaıvt-i ehang ‘singing, melodious sound’ San. 349r, 22: Kom. xıv ‘song’ ir CCI, CCG; Gr. 273 (quotn.): Kip. xıv ir (‘with front vowel’, sic) fj td. 10: Osm. xıv ff. ir (once, xıv yır) ‘song’, c.i.a.p. TTS I 351; II 498; III 342; IV 393: xvııı ir in Rûmî, surüd ‘song’ San. 99r. 20.

VU 2 ır (shame) Hap. leg.; prob. a mere onomatopoeic, but there may be some connection with 1 Ar. 'er ‘shame’, much used in some later Turkish languages. See irra. Xak. xı ır harf yukne bihi 'ani l-hacla ‘a particle alluding to shame’; hence one says er ir boldı: hacila'l- -racul ‘the man was ashamed’ Kaš. I 36.

VU 1 i:r (awl, drill) ‘awl, drill’; n.o.a.b. Uyğ. vııı ff. Bud. otlug ir ‘a fire-drill’ U II 10, 22: Xak. F xı i:r al-mitqab ‘a drill’ Kaš. I 45.

o:r (greyish, dark reddy brown, dun, yellow) (orange) a word used to describe the colour of an animal’s coat, the meaning varying from language to language. Survives in NE Tel. or ‘greyish’ R I 1047; NC Kzx. or ‘dark reddy brown’ R 11047; MM 262. Two words ending in -z have been entered here, since no such words with this meaning have been noted elsewhere. See a:r. Xak. xı o:r at faras bayna’l-ašqar wa’I-kutnayt ‘a horse with a coat \\ (between chestnut and bay’ Kaš. / 45: xıv Muh. (?) (in the list of colours of horse’s coats) al-samand ‘dun’ o:r (spelt o:z) Rif. 171 (only): Kip. xıv az (sic) al-asfar mina'l-xayl ‘ (of a horse) yellow’ Id. 12 (prob. an error for o:r or a:r but entered under alif-zey).
193

1 ö:r (height, high, high ground) ‘height, high, high ground’; N./A. homophonous with 1 ö:r- but perhaps not connected since the exact connotation is slightly different. Not noted before the medieval period, but older since it is the basis of örle:-, örlet-, S.i.a.m.l.g. except SE. Čağ. xv ff. örk/ör (‘with ö-, not ü-’) yokuš ve yokaru ‘high ground, upwards’ Vel. 102 (quotn., the first form due to a misunderstanding of the Dat. örke); ör (1) bulandı ‘high ground’ (quotns.); (2) metaph., taraf-i bele-yi eb wa samt-i wazidan-i nastm ‘upstream, upwind’ San. 70v. 78.

VU 2 ö:r (waist of a robe) Hap. leg. Xak. xı ö:r (‘with a front vowel’) mahallu'l-xasiratayn mina'l-qaba’ ‘the waist of a robe’ Kaš. I 45.

1 ür (of old, издавна) ‘a long time, a period extending far into the past’. Survives only in NE Kač., Koib., Kuer., Sag. R I 1824; Khak. and Tuv. Türkü vııı ff. Man. ürke üzüksüz emgetir-biz ‘ (if) for a long time continuously we cause pain’ (to the light of the five gods, etc.) Chuas 315: Uyğ. vııı ff. Man.-A M III 9, 6 (udik) do. 25, 11 (ı): Bud. küden ür tursar yaramaz ‘if a guest stays a long time it is inconvenient’ PP 69, 3.

1 a:r- (tired, exhausted, weak) ‘to be tired, exhausted, weak’, some times with implication of weakness for lack of food (cf. aruk). S.i.a.m.l.g., often in a lengthened form an-/aru-. Türkü vııı ff. er süke: barmi:š yolta: atı: armi:š ‘a man went on an expedition; on the way his horse became exhausted’ IrkB 35; a.o. do. 17 (3 öl)): Uyğ. vııı ff. Bud. yerlerig kezip arip ‘traversing places and becoming tired’ U III 20, 5 (ı); anti armadi ‘he did not become at all tired’ U IV 22, 273: Xak. xı er a:rdi: ‘the man (etc.) was weak’ Čayya) Kaš. I 172 (a:ra:r, a:rma:k); alımlığ körü: armadi: (stc) ‘when he saw a creditor, he was not so tired (that he could not avoid him)’ I 149, 2: KB (I have made this long journey and come to you) emgep ham artuk arip ‘in pain and very weary’ 837; arip kal- ‘to be tired and lag behind’ 3702-3: xııı (?) At. (the miseŋ armaz osanmaz bolur ‘does not get tired or despondent (piling up money)’ 309; Tef. ar- ‘to get tired’ 55: xıv Muh. ta'iba ‘to be tired’ a:r- Mel. 24, 5; Rif. 106; al-ta'b, a:rmak 34, 10; 119: Čağ. xv ff. ar- (-di, etc.) yorul- ‘to be tired’ Vel. 11-12; ar-xasta šudan ‘to become tired’; also pronounced har- San. 33V. 8; har- xasta wa menda šudan ‘to become tired and exhausted' do. 323r. 24 (quotns.): Xwar. xıv ar- ditto Qutb 10; Nahc. 160, 16; 161, 1: Kom. xıv armayin ‘untiring’ CCG; Gr. 39 (quotn.): Kip. xııı al-ta'b armak Hou. 27, 14; ta'iba ar- do. 34, 12: xıv ar- (‘with back vowel’) ta'iba td. 9; ta'iba or- (sic?) Bui. 37r.: xv ta'iba ar- Tuh. (Tuhsi, Tohar) 9b. 6; ’ayya (yorul-; in margin) ar- 26a. 13: Osm. xıv ff. ar- 'to be tired, exhausted’, c.i.a.p. TTS I 42; II 52 (an-), 55; III 38; IV 41.

2 a:r- (deceive, trick) ‘to deceive, trick’. The suggestion in Hüen-ts. Briefe, p. 29, note 1867 of a connection with ara: is unconvincing; some remote connection with 1 a:l (method, device, trick, deceit, guile) is possible. N.o.a.b.; replaced by alta:-. Türkü vııı süčig savın yımšak ağın arip ‘tricking (people) with their honeyed words and luxurious treasures’ I S 5; II N 4: Uyğ. vııı ff. Man.-A (the human body is created entirely) teven kürün armakan azğur-makan ‘by tricks (Hend.) and deceit (Hend.)’ M III 9, 11--12 (ii); a.o. do. 29, 5 (ii) (1 yov-): Bud. C/7/77, 26; 86, 43, TTIV 10, 5 (1 yov-); Suv. 135, ıo (ezügle:-): Xak. xı ol am: a:rdi: ğarrahu ‘he deceived him’ Kaš. I 172 (a:ra:r, a:rma:k); ardı: (sic) seni: ki:z ‘the girl deceived you’ (xada'atka) I 412, 21; a.o. III 62, 3 (1 yov-): KB meni ardı dünye ‘the world deceived me’ 1172.

1 er- (are, were, was) (are, Sp. ere) ‘to be’ (something, somewhere, etc.), necessarily accompanied by a Predicate; it cannot be used by itself to mean ‘to exist’ (for which see ba:r) (be), but is often used as an Aux. V. after Participles, etc. of other verbs. In the earliest period it was conjugated completely, but the -r- began to be elided fairly early, and after that the tenses formed by attaching suffixes with initial vowels became obsolete and were replaced by the corresponding tenses of bol-/ol- in some languages and 1 tur- (be, do, stay, remain, stationary, halt, aux. verb “do”, copula) (do) in others. However, some tenses, usually without the -r-, s.i.a.m.l.g. (survive in all modern language groups) The unusual very early Gerunds (?) erki, erken, erinč are listed separately. Türkü vııı; vııı ff including Man. and Yen. er-, ‘to be’, and as Aux. V., is very common: Uyğ. vııı; vııı ff. Man.-A, Man., Bud., Civ. ditto; in TT VIII spelt er- or, less often, e:r- never er-: e:se:r (for erse:r) occurs once: Xak. xı ol anda:ğ erdi: kade kena ‘he was thus’ Kaš. I164 (erü:r, erme:k); a.o.o.: KB ditto: xııı (?) At. ditto.; Tef. er-/er- ditto 78: xıv Muh. kena i:di: and also erdi:; me kena ‘it was not’ yo:k erdi: and also deyü:l i:di: Mel. 19, 16; Rif. 99 (the alternative translations suggest that, in Muh.’s terminology, er- was the form used in Turkistan, i.e. late Xak. and i:- the form used in ‘our country’, i.e. early Az.); it is added that most tenses of ‘to be’ are supplied by bol-, er-/i:- surviving only in some: Čağ. xv ff. some individual forms, erdi, etc., are listed in Vel. 50-4 and translated idi, etc.; ‘to be’ is not listed as a Verb in San., but various forms like erdi, edi are listed among the Nouns: Xwar. xııı ir- 'Alt 27, 6- do. 35: xııı (?) er- ‘to be’, and as Aux. V. is common in Oğ.: xıv er- is common, Qutb 5r; MAI 66, etc.: Kom. xıv er- and more often e- occurs in CCI, CCG H \\\ in various forms listed at length in Gr. 8990: Kip. xııı idi: (partially conjugated) is a Turkish word (lafza) corresponding to ketta Hou. 50, 11 ff.: xıv (under ‘alif alone’) idi: means both arsala ‘to send’ (see i:d-) and kena; in the first sense it is conjugated (tnutašarrafa), but in the second only in the Perf. (al-mudi) Id. 7: xv there are three forms (luğa) for kena e:di, idi:, -di: Kav. 27, 19 (with examples); idi, etc. are common in Tuh.

OTD, 1969, p. 175, aside from idioms, lists five homophones and two bifurcations for ER-, way in excess of two blurry definitions and an idiom compiled by G. Clauson:
ER- I 1. быть, находиться (be, am, are, is, exist)
2. в служ. знач. подчиняться, заставлять (service word: submit, force)
ER- II раскалывать (crack)
ER- III следовать, преследовать (follow, pursue)
ER- IV 1. выражать неприязнь, относиться с пренебрежением, отворачиваться (abhor, scorn, avert)
2. расстраиваться (disturb, upset)
ER- V вздрагивать, пугаться (twitch, spook)

*ek/*ik (effort, strain)
*ik/*ek (effort, strain)

2 er- (reach, arrive; meet) ‘to reach, arrive; to meet (?)’. This verb is well established in several medieval languages and survives in SW Osm., but in the early period is so overshadowed by 1 er- (are, were, was) that it is difficult to identify, particularly since its Perf. can hardly be distinguished from that of ert-. In the early period there is a phr. er-bar- which seems to mean ‘to behave in an independent, insubordinate fashion’, and can hardly be an idiom of 1 er- (are, were, was) (are, Sp. ere). In this sense it may be the basis of erk, q.v.; the same meaning seems to survive in NW Nog. ertiv (a Nog. Infin. form) ‘freedom, liberty’, and NW Kk. er- ‘to follow; to meet; to amuse oneself’ is also connected. See 1 ertür-, 1 eriš-. Türkü vııı temir kapığka: ertimiz ‘we reached the Iron Gates’ T 45 (not from ert-, which occurs as ert(t)imiz and ertü: in T44) — Karluk bodun erü:r baru:r erikli: yağı: bolti: ‘the Karluk people, behaving in an independent fashion, became hostile’ I N 1; the same phr. with bugsiz ‘careless, thoughtless’ inserted after bodun HE 29; xaganiga: ermiš barmıš edgü: eliğe: kentü: yagıltığ ‘you misbehaved against your xagan and your independent (?) good realm’ I E 23, HE 19: vııı ff. adığlı: torjurzlı: a:rt üze: sokušmirš ermi:š ‘a bear and a boar met (Hend.) one another on a mountain ridge’ IrkB e: Uyğ. vııı [gap er]miš barmiš [gap] $11. N 2; a.o. do. E 2 (yiče:) vııı ff. Man.-A M I 14, 12-14 (oğul): Bud. erü erü translating Chinese chien ‘gradually’ (Giles 1,629) occurs several times in Hüen-ts. e.g. (the weather) erü erü isig bašladı ‘has gradually begun to get warm’ 1882, see also note 1870, last para.: (Xak.) xııı (?) Tef. marja faryetıg ergil ‘come to my help’ (cf. the Persian phr. (ba-)faryed rasidan ‘to come to someone’s help’) 12e: Čağ. xv ff. er- (-ip, etc.) eriš- ‘to reach, arrive’ Vel. 54; er- occurs both as an Intrans. and Trans. Verb (lezinı wa muta'addı), rasidan wa rasanidan ‘to arrive, to cause to arrive’ San. 97r. 23 (quotns.): Xwar. xııı (?) er- ‘to reach’ ‘Ali 54: Kip. xııı adraka ‘to reach, attain’ er- (unvocalized) Hou. 37, 4: xıv er- (‘with front vowel’) adraka Id. 10: Osm. xıv ff. er-/er- ‘to reach, attain’, in various idioms, c.i.a.p. TTS I 273; II 393; III 260; IV 304; xvııı (after Čağ. entry) ‘this verb is used in Rümi with both back and front vowels’ (sic) San. 97r- 23.

1 i:r- (? e:r-, see irik-) (mope, lonely, bored) ‘to mope, feel lonely or bored’. N.o.a.b. unless it survives as a Trans. V. in SW xx Anat. ir- (sic) ‘to annoy, or worry (someone)’ SDD 774, Uyğ. vııı ff. Bud. catiklig išlerig bütürgeli irmeksizin yalkmaksızın uzun ödün katığlanmakları üze ‘in their long-coııfimıed efforts to carry out the tasks (prescribed) in the Jatakas without getting bored or nauseated’ Suv. 235, 10-12: Xak. xı er i:rdi: istaıvhaša'1-racul, wa hurca vıitı qillati'l- mu’ettasa ‘the man moped for lack of company’ Kaš. I 172 (2 i:r- follows): KB tapuğka yakın tut marja irmedin 'keep close to me in my service without being bored’ 592; (I have been very fond of you, but) irersen meni ‘you are bored with me’ 714; o.o. 697, 5671, 6628 (yalk-): Xwar. xıv ir-‘to be bored’ Qutb 60: Kip. xıv ir- (‘with a front vowel’) dacara ‘to be bored’ Id. 10.

2 i:r- (notch, breach) ‘to make a notch, breach, in (something Acc.)’. Very rare, n.o.a.b., almost syn. w. 1 öt- (pierce, pass) ‘to pierce’ and üg- ‘to hollow out’. Cf. i:ril-. Xak. xı ol ta:m i:rdi: ‘he made a breach (talama) in the wall’ Kaš. I 172 (i:re:r, i:rme:k): Kip. xıv ir- azela ‘to cause to wane’ (? , see i:ril-) Id. 10. (irük (crack, breach), i:ril- (breached, waned, declined))

o:r- (mow (grass, etc.), to reap (crops)) (ard) ‘to mow (grass, etc.), to reap (crops)’, and the like. S.i.a.m.l.g.; not always easy to distinguish fr. ur- (lay down, set up, put up, strike, hit, устраивать) in written texts, but has long o:- and Aor. o:ra:r. Xak. xı ol o:t (sic, in error) o:rdi: qata'a'l-hašiš ‘he cut the grass’; also used when one reaps a cereal crop (hašada⁷l-zaŋ, etc. Kaš. I 172 (o:ra:r, o:rma:k); same phr. I 14, 11; III 45, 4: KB ^!393 (2 ot): Čağ. xv ff. or- (-ar, etc., ‘with o-’) bič- (cut) ‘to cut, reap’ Vel. 103-4 (quotns.); or- (by implication ‘with o-’) diratv kardan ‘to reap’ San. 6ev. 21 (quotns.); Xwar. xıv or-‘to reap’ Qutb 118: Kip. xv hašša ‘to mow' Tuh. (Tuhsi, Tohar) 13b. 9.

ur- (lay down, set up, put up, strike, hit, устраивать) distinguishable from o:r- (mow (grass, etc.), to reap (crops)) (ard) by its short vowel and Aor. uru:r; c.i.a.p.a.i. From the earliest period it had two distinct meanings linked by the fact that both involve use of the amis; (1) ‘to put (something Acc., on something Dat. or Loc.)'; (2) ‘to strike (someone or something Acc.)', from which, esp. the first, a wide range of idiomatic meanings has developed. Those scholars who have tried to discriminate between these two meanings (e.g. Prof. Pelliot) by spelling (1) or- and (2) ur- were unquestionably mistaken. Türkü vııı yelme: karğu: edgü:ti: urğıl ‘set up a proper (system of) reconnoitering patrols and watch towers’ T 34; a.o. I S 10-11, II N 8 (ölsik) — yarıkı:nta: yalma:sı:nta: yüz artuk oku:n urti: ‘ (the enemy) hit him with more than a hundred arrows on his armour and quilted coat’ I E 33; o.o. I E 36; Ix. 21: vııı ff. oyma: er oğlamın kisi:si:n tutuğ uru:pan ‘a gambler (?) putting up his children and wife as a stake’ IrkB 29; kuğu: kuš kana:tı:ga: uru:p ‘putting (himself) on the swan’s wings’ do. 35; yagi:lma:zu:n tep bilgeg urti: ‘he set up a wise man telling him not to make mistakes' Tun. Ilia. 6-8 (ETY II 94) — kidi:zi:g suvka: sukmi:š takı: ur katıgdı: ba: ‘thrust the felt in the water and beat it, tie it firmly’ IrkB 33; o.o. do. 35, 40: Man. didimin bašıga urdi (the king) ‘put his crown on his head’ TT II 8, 67; nom törü \195\ urdi ‘he established the doctrine and rules’ do. 10, 91; a.o. rl<>. 10, 92 (onar) nečo urtumuz yonlumuz erser 'if we have somehow struck or wounded them’ Chuas. 88-9: Uyğ. vııı ff. Man.-A ičige urmıš erdi ‘he had put (the fowls) in it’ M I 36, 3: Man. yeme tatıglığ edgü yıd tütsüg urur küyürler (p) ‘and put up and burn pleasant, fragrant incense sticks’ Wind.’35-7 — yeklerig urğay ‘he will smite the demons’ M 111 37, 6 (ı): Chr. bir kapanda urup kigürdiler (the magi) ‘placed (their offerings) on a dish and brought them’ U17, 4-5: Bud. ur- is very common; for ’to put, set up’ and the like PP \195\ 34, 3; U II 9, 12; 39, 86-7^Suv. 21, 12; 129, 8; TT V 10, 109; for ‘to strike’ PP 17, 6 etc.: Civ. Iklrer ta:š a:lip birni ur (so spelt) ‘take two stones for each and put one down’ TT VIII L. 13, a.o.o. in this text and II I, Ii: Xak. xı eliginde.-ki: ne:gni: ye:rde: urdi: ‘he put (wada'a) the thing which was in his hands on ground’ (prov.) — ol kulin urdi: ‘he beat (daraba) his slave, etc.’ Kaš. I 165 (uru:r, urma:k; this entry is among the V.s w. a short vowel but is everywhere spelt u:r- in the MS); and many o.o.; KB ur- is very common in both senses, e.g. törü edgü urmıš kiši yeğleri ‘the best of men have laid down (sat up) a good code’ 252; kiteb atı urdum Kutadğu Bilig ‘I have given (sat up) the book the name Kutadğu: Bilig’ 350 — urdi nawbat tuğı ‘the sentry beat his drum’ 8e: xıı (?) KB VP xazina ičinde urup kizlemiš ‘he put it in the treasury and hid it’ 13: x 111 (?) ICBPP at laqab urdilar ‘they gave (sat up) it the name and title’ 18-19; At. biligdin ururmen sözümke ul-a ‘I lay a foundation of my words in wisdom’ 81; bodun mellığ erke urup yüzlerin ‘the people set their faces towards the wealthy man’ 421; a.o. 461; Tef. ur- ‘to strike; to put’, etc. is common 329: xıv Muh. (?) daraba u:r- Rif. 75, etc. (only); ur- 120, etc. (only): Čağ. xv fr. ur- (-ar, etc.) ur-, zadan ma'nesina ‘to strike’ Vel. 103-4 (quotns.); ur- (‘with u-’) zadan San. 6ev. 21 (quotns.): Xwar. xııı ur- ‘to strike’ 'Ali 28, 29: xııı (?) ditto Oğ. 38: xıv ditto and various idioms M N 109, etc.: Kom. xıv ur- ‘to put; to strike’, and in idioms CCI, CCG; Gr. 266 (quotns.): Kip. xııı daraba wur- (sfV) Hou. 52, 20: xıv u:r- daraba Id. 10; daraba wur- Bui. 56a.; xv daraba ur- Kav. 7, 13; 8, 16; 74, 19; Tuh. (Tuhsi, Tohar) 23a. 11 a.o.o.: Osm. xıv ff.ur- with a rather wide range of meanings c.i.a.p., consistently spelt ur- not vur- TTS I 723; II 928; III 710 ; IV 784. (OTD p. UR- 1. бить, ударять 2. класть, помещать 3. выбивать, вырезать)
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1 ö:r- (rise, sprout, ortho-) (rise) practically syn. w. ün-, q.v., from which it can hardly be distinguished in badly written Uyğ. texts; ‘to rise’, usually while still maintaining contact with the point of departure, e.g. (of a plant) ‘to sprout’; often used metaph. Survives, sometimes in the extended form örti-, in NC Kır., Kzx., and SW xx Anat. it 18 (örü-?); 1435 (ürü-). See örü: (orö:) (up, upwards, height, elevation, upright, pillar, support). Uyğ. vııı ff. Man.-A M I 16, 12 (kač); do. 17, 16 (evin): Bud. köglümde ınča sakıııč ördi ‘the following thought arose in my mind’ U II. 5, 13-14: Civ. (when the abscess has \\ cleared up, apply certain drugs) et örgülük ‘so that the flesh can grow up’ II II 20, 7 — 8; su:vsa:lık ö:re:r ‘thirst supervenes' TT VIII 1.12: Xak. xı bulıt ö:rdi: ‘the cloud rose’ (naša'at); and one says ko:y ö:rdi: ‘the sheep got up’ (nahadat) out of its sheep-fold and was driven towards its pasture; also used when it grazed by itself at night (nafašat tahta'l-layl) Kaš. I 173 (ö:re:r, ö:rme:k; MS., in error, orma:k); o.o. I 257, 22 (örlen-); III 398, 24 (agraš-): Kıp. xıv ör- (‘with front vowel’) nabata ‘to sprout’, in the sense of the sprouting of beans and the like Id. 10.

2 ö:r- (plait, masonry) ‘to plait’; also used metaph. for building a wall with bricks; Sami 199 says that in Osm. ör- is used to describe any process of plaiting or knitting, but not weaving on a loom. S.i.a.m.l.g.; see tokı:- (d-) lit. (hit, knock, beat, weave). Xak. xı ol sač ö:rdi: ramala'l-ša'r wa nasacahu ‘he plaited (Hend.) the hair’; also of'other things besides hair Kaš. I 172 (ö:re:r, ö:rnıe:k); (after 1 ö:r- (rise, sprout, ortho-)) and one says ol savdıč ö:rdı: ramala'l-qaf'a wa'l-qirfala ‘he plaited a basket (Hend.)’; also used of anything that is plaited by hand from cord or palm-leaves I 173: xıv Muh. ša'r madfür ‘plaited hair' ö:rmiš sač Mel. 45, 6; Rif. 139: Čağ. xv ff. ör- (by implication ‘with ö-’) dü čiz-rü ba-harn tabıdan wa beftan ‘to twist two things together, to plait’ San. 6ev. 22: Kip. XIII dafara'l-ša'r 0:r- (misvocalized ewr-) Hou. 36, 1: xıv ör- both band ‘to build’ and dafara Id. 10 (misdescribed as ‘with back vowel’).

1 ür- (blow (gas)) ‘to blow (a trumpet, a fire, etc. Acc.); to blow (into something Dat.)', occasionally without an Object. S.i.a.m.l.g.; SE Türki hür-; in SW only (?) xx' Anat. SDD 1435. Uyğ. vııı ff. Man. ınča kalti er kim yel küčige tolkukuğ ürerče ‘just like a man who inflates a bladder by the force of wind’ Wind. 22-4: Bud. (just as fire is produced by a fire drill, dry tinder and) emig čakmıšı ürmiši (mistranscribed ösmišŋ ‘the vigorous action and blowing of a man’ U II 10, 23-4: Civ. (if anyone says that anything is false or Jacking in my statement and) ayak ürüp sözi čın bolsar ‘if after blowing in a cup (as a form of solemn attestation) his w^rords prove to be true’ USp. 40, 7-8; 41, 6-7; the phr. burunda ür- ‘to blow (something) up the nose’ occurs in IIII 20, 4-5 and 18 and 23; in HI the word occurs several times, mistranscribed yür-, e.g. boğaz ičige ürser yarılur ağızdın ürgü ol ‘if one blows into the throat, (the swelling) bursts; one must blow it out of the mouth’ 188-9; 0 0. 130, 131, 185 (kamıš): Xak. xı \\ ol ot ürdi: nafaxa'l-nar ‘he blew on the fire, etc.’ Kaš. I 164 (2 ür- follows); tilkü: ö:z i:nke: ürse: uduz bulur ‘if a fox breathes hard (dabaha) into its own hole, it gets the mange’ I 55, 1; III 5,15; kül ürgünče: kö:z ürse: ye:g al-fath fî’l-camr xayr mina'l-fath fil-ramed ‘blowing on live embers is better than blowing on ashes’ / 337, 12: xııı (?) Tef. ür- ‘to blow (bellows, etc.)’ 338: xıv Muh. (?) nafaxa ür- Rif. 116 (only): Čağ. xv ff. ür- (‘with il-, not Ğ-, but mis-spelt with back \\ vowcl), also hür- damidan ‘to blow’ San. 6ev. 21: Xwar. xıv (the wise man said ‘give me your hand’) takı elglge ağzı birle ürdl ‘and blew’ into his hand with his mouth’ Nahc. 231, 14: Kip. xııı nafaxa ür- (misvocalized ewr-) Hon. 36, 1 : xıv ür- (‘with front vowel’) nafaxa Id. 10; šafara (“to whistle’) iva nafaxa ür- Bui. 54, v.; 85, v.: xv al-nafx ürmek Kav. 61, 15; nafaxa ür- (with front vowel) do. 76, 1; Tuh. (Tuhsi, Tohar) 37a. 4: Osm. xıv to xvı ür- ‘to blow’ in several texts TTS I 747; II 955; 111 732; IV 805.
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2 ür- (bark, howl, урчать) (урчать) (of a dog) ‘to bark, howl’. S.i.a.m.l.g., sometimes as ürü-; in SE Türki hür-. Türkü vııı ff. Man. M III 45, 1 (i) (it): Uyğ. vııı ff. Civ. it karı bolsar yatıp ürür ‘when a dog gets old it barks lying down’ TT VII 42, e: Xak. xı it ürdi: nabaha’I-kalb ‘the dog barked’ Kaš. I 164 (üre:r,' ürme:k): xııı (?) Tef. ür- ‘to bark’ 339: xıv Muh. nibehu'1-kalb ü:rme:k Mel. 73, 11; Rif. 17e: Čağ. xv fF. ür- (‘with ü-’) faryed kardan, iva in maxsûš-t faryed-i sag 'to howl, in particular of a dog, to howl’, in Ar. ııibelı San. 6ev. 23: Kom. xıv ‘to bark’ ür- CCG; Gr. 270 (quotn.): Kip. xıv ür- (‘with front vowel’) nabaha Id. 10: xv nabaha (ulu-; in margin) ür- Tuh. (Tuhsi, Tohar) 37a 8.

ara: (? a:ra:) (between, among) difficult to pin down grammatically; there does not seem to be any record of it as the subject of a sentence or in other contexts in which it could be regarded as an ordinary Noun. In the early period it is used only as a Postposn. meaning ‘between (two places), among (a number of people)’, and the like; but Kaš. translates it as a Noun and does not describe it as n harf. Later it seems to be used almost only in the Loc., either with a preceding Pron. Adj., e.g. bu arada ‘in this locality’, or with a Poss. Suff. e.g. aramızda 'among us’ or with a 3rd Pers. Poss. Suff. and a preceding Noun, e.g. ošbu yaruknug arasında ‘in the middle of this light’. Normally used of space, less often of time. S.i.a.m.l.g. The spelling a:ra: in IrkB and TT VIII (SW Tkm. a:ra) is prob. the original one. Türkü vııı (when the blue heaven was created above and the brown earth below, man was created) eki:n ara: ‘between the two’ I E 1, E II 2; similar phr. I E 2, II E 4; Origin 10; (then to the north of the Chinese) Tag (?) Oğuz ara: yeti: eren yağı: bolmıš ‘seven men among the Tag (?) Oğuz became hostile’ Ongin 5: \\ vııı ff. kamu:š (sic, error for kamı:š) a:ra: (sic) ‘among the reeds’ IrkB 10; kamı:š a:ra: do. 38: (man was unhappy and the sky cloudy) buhtı: a:ra: kün tuğmhš busa:nč ara: («c) megi: kelmJ:š ‘the sun rose among its clouds, joy came in the midst of grief’ do. 52: Yen. 61 ara:da: ‘from within the realm’ Mal. 30, 4; el ara: do. 32, 10: Uyğ. vııı Yarıš Agu:lığ ara: Yit (?) bašınta ara: ‘between Yarıš and Ağu:lığ and within the summit of Yit (?)’ Šu. II’ 6 (text damaged and dubious): vııı ff. \\\ Man.-A ol takığıı kuš ara 'among those fowls' M I 36, 6-7; a.o. do. 10, 2 (ada:); dintarka ara ‘among the Elect’ Al III 30, 11 (sic?, the only case of ara: after Dat.): Man. yalaguklar ara ‘among men’ TT III 22: Hud. Sanskrit antare ‘between’ a:ra: TT VIII G. 1 — ara: also appears for the first time in oblique cases, e.g. toymla:rnig a:ra:smda: ‘among the monks’ do. A.24; similar phr. do. H.$, 9; U III ^J3> 6-7 (iŋ, etc. — aradın ajun ‘the intermediate state’ U II 81, 69-70: birkiye (sic?) adrılmıšdm berü anıg ara on yıl boldı ‘it is ten years since we parted’ Iliien-ts. 1867: Civ. kiši ara ’among men’ TT I 160: balık ara ‘within the city’ USp. 88, 43: kısırın uruğın ağı arası (sic, dittography) arasında tütüzgü ol ’he must fumigate between her thighs with kısırın seed’ II I 22-3: O. Kır. \\ ıx ff. bodun ara: 'among the people’ Mal. 15, 3: Xak. xı ara: ıvastu'1-šay' 'the middle of a thing’; hence one says kiši: ara: kirdim ‘I went in among the people’ (bayna'l-qawm) Kaš. I 87; similar phr. I 317, 7; 511, 26 (ülüglüg); 528, 18; \\ 17, 6; /// 60, 8: KB küyer ot ara 'in the middle of a blazing fire’ 1483; ara... ara ‘at one time ... at another, 177 (ögdil-); 400-2; 735: xııı (?) KBPP anlar ara ‘between them’ 36; At. kišiler ara 75; a.o.o.; Tef. ara in phr. like bizig ara and with Poss. Suffs. in the Loc. is common 5e: Čağ. xv ff. ara arasında Vel. 16; ara miyen tva wast ‘middle, centre’; also called aralığ; also used in the meaning of arasıda dar miyenaš San. 36V. 2; various other phr. like ara ayı ‘the month of Šawwel’, arasıda, arasıda men/ara men are listed: Xwar. xııı (?) ošbu yaruknug arasında ‘in the middle of this light’ Oğ. 55; a.o. do. 162: xıv ara‘among’ Qutb 10; MN 7, etc.: Kom. xıv only in the form arasında ‘among’, etc. CCG; Gr. 39 (quotns.): Kip. xııı baytı ara: Hou. 53, 13 (also quoted with Poss. Suffs. in Loc. and Abl.):xiv ara: bayn Id. 11; bayn with Poss. Suffs. ara: with ditto; al-bayn ara: Bui. 14, 5-7:xv ara bayn Tuh. (Tuhsi, Tohar) 73b. 10; arasında, aragiza do. 74a. 5, 7: Osm. xıv ff. ara c.i.a.p.; as early as xıv it means ‘place’ in phr. like bu arada and ‘time (s)’ in phr. like har arada ‘at all times’; ara... ara occurs in xv, xvi, and ara as a Postposn., e.g. xenkeh-l 'ašq ara ‘in the temple of love’ down to xvı TTS I 32; II 46; III 30; IV 32.

VU U arra (urine) (sic) Hap. leg.; onomatopoeic. Xak. xı arra al-bawl ‘urine’; an Excl. (harf) addressed to a donkey to encourage it to urinate ; it is repeated two or three times and (the donkey) urinates. This agrees (wafaqat) with Ar. because al-arr means ‘copulation’ (al-cima) in Ar. Kaš. I 38.

arı: (bee, wasp, hornet, source of honey) a large stinging insect, ‘bee, wasp, hornet’. S.i.a.m.l.g. w. minor phonetic changes (a:r, ara, etc.); in some the particular kind of insect is defined by an Attribute, e.g. Osm. bal ansi ‘honey bee’. Xak. xı arı: al-zanbur 'hornet, wasp’, etc. This agrees (wafaqat) with Ar. because al-ary means ‘honey’ (al-asal) in Ar., but in Turkish ‘the source of honey’ \197\ (meyatawalladu'l-'asal minhu)\ and the Čigil Turks call ‘honey’ arı: yağı: samnu’l-nahl ‘bee’s oil’ Kaš. I 87; o.o. II 329, 10 and 13; III 156 (ba:l); 276, 19: xııı (?) At. 'asal kayda erse bile arısı ‘wherever there is honey there is a bee with it’, 439: xıv Muh. al-zanbılr arı: Mel. 74, 8; Rif. 177: Čağ. xv ff. arı (spelt) zanbür San. 37V. 11 (quotns.): Xwar. xıv arı ‘bee’ Qutb 11; MN 10: Kip. xııı al-nahl aru: Hou. 10, 11: xıv aru: both al-nahl wa’l-zanbür; and if they mean ‘bee’ specifically (bi-'aynihŋ they say ba:l arusi: Id. 10; al-nahl aru: (al-zanbûr kökün) Dul.11, i: xv Kav. 62, 19 (ba:l).
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VU ırra (shame) (sic) onomatopoeic, cf. arra (urine); see 2 ır (shame). Pec. to Kaš. Xak. xı irra al-hacla ‘shame’; yuxaffaf wa yutaqqal ‘it is made both light and heavy’ (? w. -r- and -rr-) Kaš. I 39; a.o. I 322 (1 ta:r).

VU irü: (omen, sign) ‘omen, sign’; often in Hend. İrü: belgü:. Vocalization uncertain; P.N./A. irü-lüg, q.v., but survives in Yakut as ira/ira:, Pek. 3808, and is a l.-w. in Mong. as iruua (Kow. 321) w. a N.Ag. iruğači, see Doerfer in C.A.J. X, pp. 55 ff. Uyğ. vııı ff. Man.-A yavlak irü erür ‘it is an evil omen’ MI 35,3: Bud. tükel törlüg yavlak İrü belgüler ‘all kinds of evil omens (Hend.)’ TT VI 60-1; VIII O.5; ermez irü belgü közünser ‘if false omens (Hend.) appear’ TT VII 40, 39; o.o. of İrü belgü U IV 24, 13: Suv. 185, 5 — 6; 315, 14-15, etc.: Civ. negüg yörip (? so read) İrü irklasar ‘if one seeks by divination for an omen to explain something’ TT VII 28, 6.

VUPF urra (sic) (hernia, грыжа) (hernia) Hap. leg.; possibly a corruption of the Ar. word. Xak. xı urra al-udra fi'1-rical 'hernia’ Kaš. I 39.

orı: (shout, outcry) (orate, oration, орать) ‘shout, outcry’, etc. Deverbal of 1 ö:r- (rise, sprout, ortho-) “rise, stand out”. No doubt the base of orla:- (noise, shout), and so to be spelt with o-. N.o.a.b. Xak. xı orı: al-šiyeh wa'l-calaba ‘shout, outcry’; (prov.) orı: kopsa: oğuš aklıšu:r ida waqa'a'l-surax ictama'ati'l-ašira ilayhi li-yuinul-sarix ‘when the cry for help is raised, the tribe rallies to it to help the man who raises it’ Kaš. I 87; a.o. III 227 (kiki: (outcry, shouting)): xıv Muh. (?) al-dacca wa’l-ğalaba ‘shouting, hubbub’ o:ri: Rif. 146 (only). (OTD ajqïr- (agitation), alaqïr- (alarm), аŋïla-, baqïr-, bozla-, čaɣïla-, čarla- , čoɣïla-, eŋrä- (enraged), etina-, kökra- (cockle), maŋra- (mantra), müŋrä-, оrïlaš-, orlaš- (shout, outcry) (orate, oration, орать), qaqïla- , qïqïr- (cacophony), saɣïla- (say), urïla-, urla-, žaɣïla-, мычать, кричать, орать, реветь, рычать)

VU 1 uri: (son) ‘male child, son’; unlike oğul, exclusively masculine. Not noted later than Xak., but common until then. Türkü vııı beglik uri: oğU:n (sic) kul kilti: ‘their sons, who were fit to be begs they made slaves’ II E 7 (and IE 7 with bolti: in error for kllti:); a.o. I E 24, II E 20: vııı ff. Man. the nature of the sin in Chuas. 116-17 is obscure, and the text almost certainly corrupt; özün looks like an error for ajun and öz bolup is unintelligible; (if we have sinned) ilki özün bu özün uzuntonluğ unlar öz bolup ‘in a previous incarnation or the present incarnation by... women and boys’: Yen. un: oğlan ‘sons’ Mal. 26, 2; yeti: un: oğul üčün tike: bertlmiz ‘we erected (this memorial) for his seven sons’ do. 48, 9; Uyğ. ıx inlm yeti: unm üč kızım üč erti: ‘I had seven younger \\ brothers, three sons, and three daughters’ Suci e: vııı ff. Bud. kenč un kenč kızlar ‘young boys and girls’ U II 20, 20; teŋri urisi ‘a son of a god’ (Sanskrit devaputra) do. 28, 6 (ii); 29, 16; a.o. Suv. 597, 23; Civ. urı oğul kelürgey ‘she will bring forth a son’ TT VII 28, 18; uri oğlanlığ evč! ‘a woman with male children’ H II 18, 65: Xak. xı uri: al-dakar mina’1-auled ‘a male child’; one says uri: oğla:n ‘male children’ Kaš. I 88; a.o. 7251,9: KD ay ersig un ‘my brave boy!’ 3832.

VU 2 u:n: (ravine) n.o.a.b.; IrkB 40 is a cryptic para, which continues ‘he walks alone striking and cleaving precipitous rocks with a broad arrowhead’; nearly every word in it begins with y-, which may explain the curious use of words; this word obviously means ‘ravine’ or the like. Türkü vııı ff. talim (? error for tellm) un: yarınča: ‘until he cleaves many ravines’ IrkB 40: Oğuz xı (under terig q.v.) terig u:n: al-faccu'l- amtq ‘a deep ravine’ Kaš. III 370, 10; n.m.e.

oru: (? oro:) (pit, dungeon) ‘a storage pit dug in the ground’. S.i.a.m.l.g. except NW, SW with variations in the final vowel (-a, -o, -u) which suggest an original -o:. See Doerfer II 592. Xak. xı oru: 'a hole (al-hufra) which is dug for the storage of wheat, root vegetables (al-salcam) and the like’ Kaš. I 87: KB isizig ya čuğda oruda kerek ‘you must put a bad man in a sack or a pit’ 5549 (see aya:-): Čağ. xv ff. ora (sic) taxtl ktiyusi ‘a grain pit’ Vel. 104; oru čeh-i ğalla ditto San. 71V. 7: Kip. xıv oru: al-matmüra ‘storage pit’ Id. 10; ditto, but o:ru: Bui. 3, le: xv cubb ‘pit’ oru Tuh. (Tuhsi, Tohar) 12a. 3.

S öre: See örü: (pit). örü: (orö:) (up, upwards, height, elevation, upright, pillar, support)

D örü: (orö:) (up, upwards, height, elevation, upright, pillar, support) Ger. of 1 ö:r- (rise, sprout, ortho-), normally used as an Adv. meaning ‘upwards’ (in KB there is even a Comparative f. örürek), particularly in the phr. örü:tur-, properly ‘to rise to one’s feet’, but sometimes ‘to stand upright’. In the medieval period it also came, usually as öre, to be used as a Noun meaning ‘height, elevation; an upright, pillar, support’, and survives with such meanings in SE Türki BŠ 773; NC Kzx. MM 496; SW Tkm., and perhaps elsewhere. As an Adv., usually in the phr. örü: (also öre, örö)tur- s.i.a.m.l.g. except SC (?). Uyğ. vııı ff. Bud. Sanskrit uttišthata ‘rise to your feet’ öröduru:gla:r TT VIII E.46; örü tikmiš erdi nomluğ tuğuğ ‘he has planted the banner of the doctrine upright’ Hüen-ts. 1909-10; örü kodi ‘upwards and downwards’ U III 31, 8; 44, 4 (ı); TT X 438; orunlarındın örü turup ‘rising from their seats’ Suv. 182, 6-7: Civ. örü kodi USp. 67, 4: Xak. xı Kaš. III 382, 10 (iğdiš): KB törü birle atın kopurdı örü ‘by his code of laws he raised his reputation’ 103; similar phr. 269; (the planets move) kayusı örürek kayusi kodi 130; turdı örü 519; o.o. 438, 3725: xııı (?) Tef. öre/örü tur-; öre ‘pillar, support’ 248, 250; xıv Rbğ. öre kop- ‘to rise to one’s feet’ R I 1217 \198\ (quotn.): Čağ. xv ff. öre (spelt) sııtûn ‘pillar’ San. 71 v. 24: Xwar. xııı (?) öre dur- 'Ali 50; xıv örü tur- Qutb 200 (mis-spelt uru) ; Nahc. 240, 13-14; 399, 15; örü kop- do. 287, 10: Kıp. xııı al-maqem ‘standing still’ (opposite to al-haraka ‘movement’ tepreš) örü Hou. 26, 21; (qema fur-) and yon say to someone you order to stand (bi'l-qiyatn) örü: furğıl d₀. 43, 5: xıv örü: nišba H-qiyam ‘a way of standing up’ İd. 11: xv nišbatu'l-qiyem örü (and tile) Tuh. (Tuhsi, Tohar) 36a. 8; (in explaining the use of Idi for hena) one says bi turmıš idi, bi turuptur idi, bi öre turuptur idi kena'1-amir qa'im muntašib ‘the beg was standing upright’, because öre muxtassa bi-nisbati l-qiyam ‘is specially used for a way of standing up’ do. 67b. 11 ff.: Osm. xıv to xvıı örü dur- c.i.a.p. TTS I 724 (um); 11 756; III 567; IV 630; örü 'a height’ once in xvı IV 629.
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ari:- (pure) ‘to be, or become, clean, pure’. S.i.s.m.l., but rare. llyg. vııı ff. Man. arımıš köŋüllüg kutluğlar ‘blessed beings with pure minds’ TT 111 120: Bud. a:rir ‘he is pure’ TT VIII A.45 (no Sanskrit equivalent); közöm a:ri-ma:di ‘my eye was not clean’ do. C. 17 (ditto); ayağ (sic) kılınčları arıdı ‘their misdeeds were washed away’ TT IV 4, 15; anmak süzülmek ‘to become clean and be purified’ Suv. 63, 8-9; o.o. TT IV 12, 40, etc. (alkin-): Civ. kiri artmadın ‘without its dirt being cleaned off’// I 66; iriŋ arir ‘the pus clears up’ 11II 12,98: Xak. xı ari:di: ne:g ‘the thing was clean’ (nazttfa) Kaš. III 252 (an:r, arı:ma:k): KIİ bu er ölmekinče anmaz kiri ‘this man’s (moral) uncleanness is not cleaned off until he dies’ 876; arığsıznl yalrjuk suvun yup arir ‘man washes his (physical) uncleanness off with water, and becomes clean’ 2108: xııı (?) At. ne törlüğ arığsız arir yumakin ‘all kinds of uncleanness are cleaned off by washing ’ 111; o.o. 112, 32S; Tef. arı- ‘to be clcan’ 57: xıv Muh. (l) tahura ‘to be clean, pure’ arı:- Rif. 130 (only): Čağ. xv ff. arı: (-p) pek ve arı ol- ‘to be clean and pure’ Vel. 12 (quotn.); an-/anl- (spelt) pek iva musaffa šudan ditto San. 33V. 24 (quotns.): Kip. xv tahura aru- Tuh. (Tuhsi, Tohar) 24a. 5.

erü:- (melt) (of ice, fat, wax, etc.) ‘to melt, become liquid’. S.i.a.m.l.g. w. some extended meanings, usually as eri- but w. some odd forms like SE Türki örü- Jarring 219: occasionally confused with iri:- (decay, rot, putrefy). Xak. xı ya:ğ erü:di: deba'1-samn ‘the grease (etc.) melted’ Kaš. III 252 (erü:r, erü:me:k); a.o., same phr. II 198, 2e: xııı (?) Tef. eri- ‘to melt’ 81: Čağ. xv ff. eri-/eril- (spelt) guddxta šııdan ‘to be melted’ San. 97V. 1 (quotns.): Xwar. xııı eri- ‘to melt’ 'Ali 39: Kom. xıv ‘to melt’ iri- («V) CCG; Gr.: Kip. xıv eri- (‘with front vowels’) daba Id. 10; a.o. do. 57 (sız-): xv deba eri- Tuh. (Tuhsi, Tohar) 16b. 3.

ıra:- (far) (far) ‘to be distant; to keep away (from something Abl.)'; rare, but the N./A.S. ira:k is common, and its spellings prove that the y in Xak. is prosthetic. Survives only (?) in some NE languages as ıra-/ra- R İ 1365; III 707 and Khak., and SW xx Anat. SDD 772. Xak. xı yira:di: ne:ŋ ba'uda'1-šay' ‘the thing was distant’ Kaš. III 88 (yirn:r, yira:ma:k); kö:zden yıra:sa: köŋüldeıı yeme: yıra:r ‘out of sight, out of mind’ III 366, 12: KB yıradı menigdin yiğitlik atı ‘the description “young man” has (long since) passed from ^me’ 375! (do not take part in debauches) yıra ‘keep away’ 5263; o.o. 156, 202: xıv Muh. (?) ab'ada ‘to be remote, to remove’ (ke:tir-, in margin) i:ra:- Rif. 102 (only): Xwar. xıv yıra- ‘to be distant’ Qutb 91: Osm. xıv and xvıı ira- ‘to be distant’ occurs twice and yira-once (xiv) TTS 1 353; 11 500.

iri:-/irü:- (decay, rot, putrefy) ‘to decay, rot, putrefy’. Survives as iri- (which proves that the Uyğ. y- is prosthetic (which attests that Uigur has traces of Ogur languages)) only in several NE languages R I 1439, Khak. and Tuv. and also in NC Kır., Kzx. Uyğ. vııı ff. Man. ad[urt]ı (?) erni yirüp ‘his cheeks and lips (begin to) rot’ TT II 16, 14: Bııd. yirümedin artamadın ‘without decaying or going bad’ Suv. 530, 3: Xak. xı yığa:č iri:di: ‘the wood (etc.) rotted’ (baliya) because of its great age; also used of bones when they rot Kaš. III 252 (iri:r, iri:me:k; in all forms the alif is vocalized both with kasra and damma); edgü: er sügüki: iri:r (misvocalized eri.ŋ ati: kali:r ‘the good man’s bones rot (tabla) but his name remains’ III 367, 23.

?F arpa: (barley) ‘barley’. S.i.a.m.l.g. with minor phonetic variations. Possibly an Indo-European (? Tokharian (Agnean ?)) l.-w. See Doerfer II 445. Uyğ. vııı ff. Man. arpača sačılmıš ‘scattered like barley’ M III 40, 3 (iii): Civ. arpa talkam ‘barley meal’ II II 12, <ji; a.o. H 1 71-2 (ügre:): Xak. xı arpa: al-ša'ir ‘barley’ Kaš. I 123 (prov.); and 3 o.o.: KB karın todsa arpa ye hsilwii bir ol ‘if the belly is full, barley and sweet-meats are much the same thing’ 3611; o.o. 3612, 4765, 4769 (ačım): xııı (?) Tef. arpa ‘barley’ 59: xıv Muh. al-ša'ir arpa: Mel. 77, 13; Rif. 1S1: Čağ. xv ff. arpa (‘with -p-’) caw ‘barley’ (also the name of a ruler of the house of Čingis) San. 36V. 25: Xwar. xıv arpa ‘barley’ Qutb 10: Rom. xıv ditto CCI; Gr.: Kip. xııı al-ša'ir arpa: Hou. 9, le: xıv ditto Id. 11 (‘with -p-’); Bui. 6, 15:xv ditto Kav. 63, 12 (spelt arfa to represent -/>-); Tuh. (Tuhsi, Tohar) 20b. 10. '

VUPF irvi: (plant, long tapering ear, Indian remedy) n.o.a.b.; if the plant name is the original meaning no doubt a l.-w., but there is no immediately obvious Sanskrit original. Xak. xı irvi: kula:k al-udnu'I-mu'allalatıı I--hašr ‘a long tapering ear’; irvi: ‘an Indian remedy (daıve' hindi) used for treating sick people’ Kaš. I 128.

D ürpek (dishevelled, shaggy, bristling) N.'A.S. fr. *ürpe:-; ‘dishevelled, shaggy, bristling’, and the like. Survives only \\ (?) in NC Kır., Kzx., and perhaps SW xx Anat. örpek ‘a large mushroom’ SDD 1116. Xak. xı ürpek (the -p- has three subscribed dots, possibly two of them added lateŋ al-aš'at mina l-hayawan tua'1-nes ‘shaggy of beast or man’ Kaš. I 103: Xwar. xıv bašı ürpek bolsa ‘if his head is dishevelled’ Nahc. 380, 13; a.o. 400, 9: Kom. xıv ‘crisp, crinkled’ ürpek CCG; Gr.: Kip. xıv ürpek al-šaafa ‘a curl or lock of hair’ Id. 11: Osm. xvı Iirpek ‘dishevelled’ in one text TTS III 733.
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D arvıš (magic spell, or charm) Dev. N. fr. arva:-; ‘a magic spell, or charm’; used to translate Sanskrit dheranl. Became a l.-w. in Mong. aafarbisjarvis Kow. 157, 164 (translated ‘knowledge, erudition’) and survives only (?) in NE Tel. arbıš ‘witchcraft, incantation’ R I 338. Uyğ. vııı ff. Man. M IT5, 9 (antağ): Bud. in TT VI 465 arvıš nom bitig represents Sanskrit dheranîsûtra; the phr. dar (a)nı arvıš occurs several times in TT V; in Pfahl. 8, 13 Arvıš (mistranscribed Arvtk) Tegrim female Proper Name; o.o. TT VI 373-4 (nomčı); U II 58, 3 (in: Xak. xı Kaš. I 249, 12 (arval-); 283, 19 (arva:-); n.m.e.

PU irbiš (panther (Siberian), Felis irbis) ‘the Siberian panther, Felis irbis’. Became a l.-w. in Mong. as irbis (Kow. 324, Haltod 72) from which the word entered European zoological terminology and was reborrowed in NE Leb., Tel. irbis R 1 1471. NE Tuv. irbiš prob. preserves the original pronunciation, but it might have been irpiš. All the early occurrences are in Uyğ. where the alphabet is so ambiguous that the final sound is not quite certain; it was certainly not -s and both -č and -z are improbable. Üyğ. vııı ff. Bud. irbiš is included in lists of savage beasts with ‘lion, leopard’, etc. in TT VI 116; Suv. 331» 23; 599, 16; 6io, 13; irbiš kudruğı translates Chinese pao wei ‘panther’s tail’ (Giles 8,697 12,601), the name of a constellation TT VI 93; in U IV 44, 6 and 11 apparently spelt irbič.

arva:- (arvı-) (divine, spell) ‘to make magic, cast spells’. Survives, generally as arba- in some NE languages; SE Türki; NC Kır., Kzx., and as avra- in SC Uzb. Xak. xı ka:m arvıš (later misvocalized arvaj in the MS.) arva:di: raqa’l- kehin ruqya ‘the sorcerer cast a spell’ Kaš. I 283 (arva:r, arva:ma:k); Čağ. xv ff. arba- afsfttt kardan 'to make magic’ San. 34V. 23.

erpe:- (saw, cut) (synonymous w. bïč-/bıč-) fr. 2 i:r- (notch, breach), oblique tense participle with -p ?, Hap. leg., but see erpet- (sawn), erpel- (sawn, cut). Xak. xı ol yığa:č erpe:di: ‘he sawed (našara) the wood’ (etc.); and one says ol ı:šığ erpe:di: afsada’l-amr li-me areda išlehahu ‘he spoilt (cut) the business in trying to improve it’ Kaš. I 271 (erpe:r, erpe:me:k).

?D *ürpe:- (shaggy, disheveled) ‘to be shaggy, dishevelled’, and the like, is not actually noted but must be the basis of ürpek, ürpet-, ürpeš-; its relationship to the practically synonymous ürper- is obscure, \\\ but the likeliest explanation is that both are Den. V.s in -e:- and -er- respectively fr. *ürp. The modern forms ürpey- and the like which survive in NC Kır., Kzx. and NW Kar. T., Kk., and Nog. seem to go back to *ürpe:- rather than ürper-.

D erpet- (sawn) Hap. leg.; Caus. f. of erpe:- (saw, cut) (synonymous w. bïč-/bıč-). Xak. xı ol yığa:č erpetti: ‘he gave orders for the wood (etc.) to be sawn with a saw’ (bi-našri’l--xašab wa ğayrihi bi’l minšeŋ Kaš. I 260 (erpetür, erpetme:k).

D ürpet- (shaggy, disheveled) Caus. f. of *ürpe:- (shaggy, disheveled); ‘to make (the hair, etc.) dishevelled’. Survives as ürpeyt- and the like in the languages listed under *ürpe:-. Xak. xı er bašm ürpetti: ‘the man ruffled (ša”ata) his head (etc.)’ Kaš. I 259 (ürpetür, ürpetme:k; MS in error ma:k).

D arval- (spell) Hap. leg.; Pass. f. of arva:- (arvı-) (divine, spell). Xak. xı arvıš arvaldi: ruqiyati'l-ruqya ‘the was cast’ Kaš. I 249 (arvalur, arvalma:k; arvıš mis-spelt arktš).

D erpel- (sawn, cut) Pass. f. of erpe:- (saw, cut); n.o.a.b. Uyğ. vııı ff. Bud. (in a fragmentary text) kında: pa:rmıš erpe:lkülüg (sic) ‘having gone to the torture he will be sawn’ TT VIII G.61: Xak. xı yığa:č erpeldi: ‘the wood was sawn with a saw’ (nuštra... bi’l-minšeŋ; and in the prov. aga:key (so spelt, but obviously corrupt, perhaps read oga:rip) erpeldi: ı:š urida'l-amr bi’l-išlah fa-nušira ya'nî ufsida ‘it was wished to improve the business but it was sawn, that is spoilt’ Kaš. I 244 (erpeltir, erpelme:k).

?D ürper- (up on end) ‘to bristle, stand on end’, of hair, and the like; perhaps Intrans. Den. V. fr. *ürp (up on end), cf. *ürpe:- (up on end). Surv ives only (?) in SW Az., Osm. Xak. xı er ürperdi: tanaffasa’l-racul wa’zba'arra mina'l- ğadab aw li'l-qital ‘the man panted and bristled with anger or in a fight’; and one says taka:ğu: ürperdi: taqazza'a’l--dik li’l-qital ‘the cock fluffed out its feathers for a fight’; and one says anıg yi:ni: ürperdi: iqsa'arra cilduhu ‘his skin had gooseflesh’ Kaš. I 217 (ürperür, tirperme:k): Osm. xvııı ürper- (spelt) rüyldan-i sabza ‘of a plant, to sprout’; and metaph. rest šudan-i müy-i andenı wa damidan-i xalt-i naw xattan ‘of the hairs of the body to stand on end, and of a young beard, to sprout’ San. yov. 17.

D arvaš- (arvıš-) (divine, spell) Co-op. f. of arva:- (arvı-) (divine, spell); ‘to say spells together’. S.i.s.m.l, like arva:- (arvı-) (divine, spell). Xak. xı ka:mla:r kamuğ arvašdı: haynamati’l--hahana bi-ka/em ‘the sorcerers (all) mumbled (certain) words’; also used when they cast spells for ulcers (raqatv min sa'fa) and the like Kaš. I 236 (arvašur, arvašma:k).

D ürpeš- (up on end) Co-op. f. of *ürpe:- (up on end) survives only (?) in NC Kzx. Xak. xı eren ürpešti: taša''aba’l-abtel wa’zba’arril ğadaba (n) ‘the warriors bristled (Hend.) with rage’; also used of other people Kaš. I 229 (ürpešü:r, ürpešme:k; verse).
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F aru:ba:t (tamarind) Hap. leg.; no doubt an Indian l.-w. Xak. xı aru:ba:t al-tamni l-hindi ‘tamarind’ Kaš. I 138.

D arpağa:n (wild barley, wild oats type) Den. N. fr. arpa: (barley); ‘wild barley’, a plant of the wild oats type. S.i.s.m.l. Xak. xı arpağa:n nabt ha-hay'ati'1-ša'ir yanbut tnusanbil tea la habb Inlm ‘a plant with the appcarance of barley which grows seedless cars’ Kaš. I 140: Čağ. xv ff. arpağan ‘a small plant which prows in the open country (šahröhe) and forms an ear (.rüša) like barley’ San. 36V. 26.

D arpa:siz (barley) Hap. leg. in a prov. under arpa: (barley) fr. which it is the Priv. N./A. Xak. xı arpa:siz at ašıı:ma:s ‘a horse cannot pet over the pass until it has had a feed of barley’ (hatte taqdami'l-ša'iŋ Kaš. I 123, 19; n.m.e.

D arvıščı: (diviner) N.Ag. fr. arvaš- (arvıš-) (divine, spell); ‘spell-binder, sorccrer’. Survives only in NE Tel. arbıšči R I 338; in some other languages the word used is arbağčı or the like, der. fr. arbağ a later Dev. N. fr. arva:- (arvı-) (divine, spell) first noted in Čağ. Uyğ. vııı ff. Bud. arvıščılar begi ‘the chief of the sorcerers’ U IV 20, 230; a.o. TT V 12, 128.

D arpa:la:- (barley) Den. V. fr. arpa:; ‘to eat barley, feed with barley’. Survives only (?) in SW Osm. Uyğ. vııı ff. Bud. ne yep arpalap edgülerke yakın kalğıl ‘eating something (?), and eating barley remain close to good men’ USp. 46, 1 and 3 (a short very obscure text, perhaps mistranscribed): Xak. xı ol atm arpa:la:di: aqdama farasahu'1-ša'ir ‘he fed his horse with barley’ Kaš. I 316 (arpa:la:r, arpa:la:ma:k).

D arpa:lan- (barley) Hap. leg.; Refl. f. of arpa:la:-. Xak. xı at arpalandi: (sic) ‘the horse had barley’ Kaš. I 296 (arpa:lanur, arpa:lanma:k sic).

F erej (happiness, bliss) ‘happiness, bliss’; corruption of Sogdian rys (pronounced rcj), same meaning. In this spelling pec. to KB; for some unknoAvn reason, perhaps confusion with irinč which has exactly the opposite meaning, it became corrupted to crinč/erinj, in which form it appears in Kaš. and sometimes in the Vienna MS. of KB. Survives in most NE languages as ırıs/rıs R I 1368; III 719; Khak. iris; NC Kır., Kzx. ms" (and Kzx. ris in R III 719); SC Uzb. üroz; NW Kaz. uras R I 1655; SW xx Anat. araz/uraz SDD 109, 1420. Xak. xı erinč al-tana" um ua’l-taqallub fi'l-ni’ma ‘happiness, enjoyment; reverse of fortune’; in some languages (luğet) pronounced erinj Kaš. I 132; III 449 (duplicate entries; the second meaning, if correctly translated, seems to belong to irinč): KB erej kolsa emgek tegir ol ülüš ‘if he asks for happiness, pain comes (instead) as his portion’ 432; (I see that \\ man’s behaviour is bad) ereji az ol kör ökünči uzun ‘his happiness is slight and his repentance long-lasting’ 926; o.o. 434, 677, 937» 2150, 3672 (salın-), 5208, etc. (in 5208 Vienna MS. erinč): xın (?) Tef. uštımax tıırğuluk erinčti might mean ‘paradise is permanent happiness’ (Borovkov translates it ‘residence’, taking it as a Dev. N. fr. *erin- Refl. f. of 1 er- (are, were, was), but this is not very plausible) 81.

F oruč (religious fast) (Cf. yistrava) ‘a religious fast’. See bača:k (fasting) N.Ac. fr. bača:- (fasting).

F arča (juniper) ‘juniper’. See artuč (? arduč) (juniper).

(D) arčı: (saddle-bag) ‘saddle-bag’; prob. a crasis of *artčı:, N.Ag. of art. Pec. to Kaš.; Malov in the index to USp. suggested that a word in USp. 3, 4 read arčar was connected with this word, but actually it occurs in a transcription of an Ar. phr., icer haqqt, ‘amount due for rent’. Xak. xı arčı: af-baqiba ‘saddle-bag’ Kaš. I 124; o.o. I 231, 14 (artıš-); 250, 11 (artın-).

PF arju: (jackal, hyaena) ‘jackal, or hyaena (P)’; n.o.a.b. The -j- suggests a foreign (PSogdian) origin. There does not seem to be a native word for ‘jackal’, most languages using Pe. šağel. Xak. xı arju: ‘with -j-’ ibn ewe ‘jackal’ Kaš. I 127: xıv Muh. al-dabtt ‘hyaena’, in Turkistan arju:, in ‘our country’ (Azerbayjan) aršu: Mel. 7, 13; Rif. 79; a.o. 72, 5; 174.

DF arju:la:- (jackal, hyaena) Den. V. fr. arju: (jackal, hyaena); n.o.a.b. Prob. used only in the Ger. Uyğ. vııı ff. Civ. erklig xanmg yarlığı arjulayu (mistranscribed arkulayu) turur evigde ‘the orders (? sic) of the king of the underworld stand like jackals in your house’ TT J 25: Xak. xı (after arju:), and they say of people when they crowd round (haffft) something kiši: arju:layu kun: (sic, Perror for turdi:) ‘the people crowded (izdahatna) round it, as jackals crowd round a man to cat him’ Kaš. İ 127, 20; arju:layu: er ava:r translated ‘the crowd of men round him were like jackals, because if they find a man alone they surround him and eat him’ III 401, 14.

DF erejlen- (happiness, bliss) Refl. Dev. V. fr. erej (happiness, bliss); n.o.a.b. Xak. xı KB el(l)ie erejlensü elke yetürsii bilig ‘may Your Majesty live happily and bring wisdom to the realm’ 5894.

art (? a:rd) (mountain pass, col, nape, back) originally ‘the nape of the neck’; hence (1) ‘a mountain pass or col’ (like the nape of the neck a depression between two elevations); (2) ‘the back or hinder part of anything’. In (2) it was syn. xv. arka: q.v., but for Adv. expressions meaning ‘behind’ art was used in preference to arka:. The Directive f. artğaru ‘backwards’ is not noted before the medieval period. S.i.a.m.l.g.; in SW Osm., Tkm. (a:rt) before Suffs. beginning with vowels ard, which may represent the \201\ original form. Türkü vııı ff. a:rt üze: ‘on a mountain pass’ IrkB 6 (2 er-): Uyğ. vııı ff. Bud. art basut bol- ‘to back, support (someone Dat.) Suv. 127, 21; 409, 11; a.o. U IV 8, 38 (t:c|-): Civ. (a man who unexpectedly becomes famous) art sayu maya-kayur ‘dcfecates on every mountain pass’ TT VII 42, 5: Xak. xı art sač ša’ru’l-qafe ‘the back hair’, because art is al-raqaba ‘the nape of the neck’: art al-’aqaba fî’1-cihel ‘a mountain pass’ (prov.) Kaš. I 42; / 247, 18 (ašrul-); 277, 3 (2 ašsa:-) and 5 o.o. translated al-’aqaba: KB kayu art ašar kör ögüzler kečer ‘some climb over mountain passes and cross rivers’ 1735: xııı (?) Tef: ami} ardında/ ardındın ‘behind him’ 56; ardınča/artınča ‘behind’ 57, 60; artğaru/artkaru ‘backwards’ 59: xıv Muh. ‘the hindquarters of a horse (kıl; in the margin of one MS.) ard Mel. 69, 14: Čağ. xv ff. art (spelt) ’aqaba wa reh-i tang (‘a narrow road’) San. 36V. 26; ard (rhyming with hard) ’aqab ‘back’ do. 37r. 2; ardınca az ’aqabaš ‘behind him’ do. 37r. 3 (quotn.): Xwar. xııı (?) (the army was protecting) ol böriniŋ artların ‘the hindquarters of that wolf’ Oğ. 152: xıv artkaru ‘backwards’ Qutb 11, Nahc. 93, 4; (if Yusuf’s shirt is torn) art yandın ‘in the back’ Nahc. 362, 7; artirja ‘backwards’ do. 93, 5: Kom. xıv ‘back, behind’ art CCI, CCG", Gr. 40 (quotns. including artınča/artunča): Kip. xıv ard, also arf, xalf ‘behind’ td. 10; xalf artunca Bui. 14, 4: xv (in a list of Advs. describing directions) wara ‘backwards’ atkarı: bi-ğayr re’ ‘without -r-’ (i.e. for artkan) Kav. 35, 5; art zvare’ Tuh. (Tuhsi, Tohar) 73b. 9 (with Poss. Suffs. do. 67a. 3; 74a. 7, 11); xalf atkari do. 14b. 6; 74a. 7; ta’axxara ‘to be behind, late’, etc. atkarı kal- do 10b. 2: Osm. xıv ff. ard with Poss. Suffs. and ardınca, both meaning generally ‘behind’, c.i.a.p. TTS I 33; II 47; III 32-3’, IV 34-5.
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VU ert irt (tax, tribute) pec. to Uyğ. and only in the phr. ert bert (OTD irt bert парн. поборы, всякие подати); prob. a mere jingle with 2 bert (given, tax, head tax, подать), q.v. Uyğ. vııı ff. Bud. erti berti ağır bolur ‘his taxes are heavy’ TT VI 11; and see note thereon with o.o.: Civ. ert bert almadın ‘without levying taxes’ USp. 88, 41-2; bu y^rniŋ negü yeme erti börti yok ‘this land is not liable to any taxes whatever’ USp. 108, 20-1.

VU urt (eye of a needle, poison) Hap. leg.; Atalay points out that in SW xx Anat. (see SDD 783) ‘the eye of a needle’ is called igne yurdu; this might well be a corruption of this word, but this word cannot be a corruption of yurt, q.v., the meaning of which in Xak. would be quite inappropriate. There is another possible trace of this word; in ŠS 29 the translation of ört, etc. includes the words zehir, ağu ‘poison’; this might be a misunderstanding of samm (see Kaš.'s translation) the normal meaning of which is ‘poison’. Xak. xı urt sammu’l-xiyat ‘the eye of a needle’ Kaš. I 42.

ört (flame, conflagration, blaze) ‘flame, conflagration’; more specific than 1 o:t (fire, anger) ‘fire in general’, practically syn. w. yalın. S.i.a.m.l.g., in SW only Tkm. Türkü vııı (the next day) örtče: kızıp kelti: sügüšdimiz ‘they came (against us) flaming like a conflagration, and we fought’ T 40; Uyğ. vııı ff. Bud. ınča kalti temirlig tağdın ört yalın üner erser ‘just as flames (Hend.) rise from the Iron Mountain’ U II 25, 25-7; ökün-meklig ört üze örtenip ‘blazing with the flame of repentance’ U III, 5, 1-2; ört yalın TT V 10, 91 and 93; 12, 121; TT X 340, 360; ört otluğ dyan ‘a meditation on flame and fire’ TT V 10, 116; ört yalınlığ ‘flaming’ do. 8, 65: Xak. xı ört al-hartq ‘conflagration, blaze’ Kaš. I 42: Čağ. xv ff. ört šula-i ataš ‘flame’; and they also use the word when they set fire to one end of a prairie (šahre), and it goes in front of the wind and burns off the whole prairie Vel. 100 (quotn.); ört (spelt) ism-i cins az bireyi ataš ‘a generic term for fire’ San. 71 r. 3 (quotn.): Osm. xvı ört ‘blaze’ in one text TTS I 549 (mis-spelt ort).

-art- Preliminary note. There are two verbs of this form; one, Trans, ’to load (baggage, etc.) on (an animal, etc.)', the Pass. and Refl. f.s of which in SW XX Anal, show that it was originally ard-; the other, Intrans., ‘to grow bigger, increase', which was always art-, since its der. f.s like artuk are spelt with -t- in all modern languages. The first is first noted in Osm. xvi, but its Pass. and Refl. f.s are noted in Xak. xi; the second is noted fr. an early period.

1 art- (ard-) (load) (ardious) ‘to load (something Acc.) onto (something Dat.); to load (an animal, etc. Acc.) with (something bile, etc.); to put (something, e.g. an arm) round (something, e.g. a neck)’. S.i.a.m.l.g.; in SW only xx Anat. ard-/art-SDD iii, 117. Osm. xvı ard- ‘to put (an arm Acc.) round (a neck Dat.); to put (a garment Acc.) over (a shoulder Dat.)’ in two texts TTS II 48; III 33

2 art- (increase, grow, expand, excessive) ‘to become bigger, increase; to be, or become, excessive’. S.i.a.m.l.g. Türkü vııı ff. Yen. artzu:n ‘may it increase’ is read three times in Alai. 48, 4 and 5, but the text is chaotic: Uyğ. vııı ff. Civ. (the income from certain properties is to be used for stated purposes) artmıšın kerješıp išletzünler ‘let them employ what is in excess (of these requirements) by mutual agreement’ USp. 88, 28: Xak. xı arttı: ne:ŋ ‘the thing became bigger (zeda); and one says anıp eye:gü:si: arttı: zeda dila'uhu zca huwa kineya 'ani'l-tatezıul ‘his ribs expanded’, an idiom for arrogance Kaš. III 425 (arta:r, artma:k): KB kuti künde arttı ‘his good fortune increased daily’ 438; o.o. 618 (e:d), 736, 1043, 1062, etc.: xııı (?) At. anın künde arta turur bu bida' ‘therefore this heresy increases daily’ 404; Tef. art- ‘to grow bigger’ 59: xıv Muh. zeda, katura ‘to become bigger, more numerous’ art- Mel. 26, 13; Rif. 109: Čağ. xv ff. art- ziyed šudan ‘to increase’ San. 35r. 5: Xwar. \202\ xııı art- ‘to increase’ 'Ali 29: xıv ditto MN 483, etc.; Qutb facsimile 88v. 21 ; 99V. 12: Kip. xıv art- zeda Id. 10; zeda'1-šay’ nafsuhu ‘the thing increased of its own accord’ artfı: Bui, 45r.: xv zeda art- Kav. 78, 3: Osm. xıv arta dur- ‘to go on increasing’; xvı arta var- ditto TTS I 43.
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