Number 17 Year 2022 INTERNATIONAL JOURNAL OF TURKOLOGY RESEARCH and STUDIES OF ISLAMIC INSCRIPTIONS Études et recherches d’épigraphie islamique İSLAMİ KİTABE ARAŞTIRMALARI ‫مجلة دراسات الكتابات والنقوش اإلسالمية‬ A Milestone for Religious Tolerance: the first international document Protecting Dutch Protestants by Ottoman Sultan Ahmed I Publicatiıon of SOTA ISSN 1570-694X sotapublishing@gmail.com INTERNATIONAL JOURNAL OF TURKOLOGY nr. 17 Temmuz / July 2022 next issues will be published in October 2022 RESEARCH and STUDIES OF ISLAMIC INSCRIPTIONS Études et recherches d’épigraphie islamique İSLAMİ KİTABE ARAŞTIRMALARI ‫مجلة دراسات الكتابات والنقوش اإلسالمية‬ ISSN 1570 694X Chief-editor: Mehmet Tütüncü Editors: Ahmed Ameen (Fayoum University), Lotfı Abdeljouad (Tunis), Zeynep Öztürk (Istanbul), Torbjorn Ødegaard (Oslo), Mehmet Emin Yılmaz (Ankara) Editorial board: Ahmet Bican Ercilasun (Ankara), Murad Adjabi (Alger), Ludvik Kalus (Paris), Frederic Bauden (Liege) Ahmet Ali Bayhan (Ordu), Ahmet Taşğın (Ankara), Mehmet Akif Erdoğru (Izmir), Sami Saleh Abdelmalek (Cairo), Ibrahim Yılmaz (Erzurum), Hatice Aynur (Istanbul), Andrey Krasnozhon (Odessa), Olga Vasileva (St. Petersburg), Moshe Sharon (Jerusalem), Machiel Kiel (Bonn), Timur Kocaoğlu (Michigan), Andrew Petersen (Wales), Ardian Muhaj (Tirana), Fathi Jarray (Tunis) Contact: e-mail: sotapublishing@gmail.com Postal address: SOTA Brabantlaan 26 2101 Sg Heemstede Netherlands Cover; Ottoman Ahitname for the Dutch Nation from 1612 (Dutch National Archives) 2 T EM M UZ - JULY 2022 CONTENTS / İÇİNDEKİLER Turkology.032022.ID0071 Mehmet Tütüncü A Milestone for Religious Tolerance The Ottoman Ahitname (1612) to the Dutch nation, the first international document protecting Protestants against other religions. . pp. 4-13 Turkology.032022.ID0072 Cengiz Saltaoğlu, Semih Güneri, Ahmet Z Bayburt, Gediz Tuluğ Esik and Ay Khanum Inscriptions A Linguistic, Epigraphic and Archaeological Evaluation p 14-67 Turkology.032022.ID0074 Cengiz Saltaoğlu, Semih Güneri, Ahmet Z Bayburt, Gediz Tuluğ Esik Kurganı ve Ay Hanum Yazıtları Dilbilimsel, Yazıtbilimsel ve Kazıbilimsel Bir Değerlendirme p. 67-116 Turkology.032022.ID0076 Hüseyin Şen An Exceptionally Rare and Monumental Ottoman Sundial sent as a gift to Medina , very probably by Sultan Abdülhamid II pp. 118-123 Turkology.032022.ID0077 Mehmet Tütüncü PAINTING A European Ambassador in Audience with the Grand Vizier pp. 124-127 Turkology 032022çID0078 Hüseyin Şen A Qibla Finder Panel Made In The Style Of Petros Baronyan, Also Known As Al-Barun Al-Mukhtari, Constantinople, 1178 Ah/1765 Ad pp. 128-161 Turkology 032022.ID0079 Moshe Sharon ON CENTENARY OF MAX VAN BERCHEM (1863-1921) BIOGRAPHY pp.162-165 Turkology.032022.ID0080 Mehmet Tütüncü Documents from Turkish Archives on Epigraphist Max van Berchem pp. 166-175 Turkology.032022.ID0081 Fatih ŞENGÜL Scythian Κάνναβις [Kánnabis] and Turkic Kenep pp. 176-182 Scythian Κάνναβις [Kánnabis] and Turkic Kenep Fatih ŞENGÜL İbrahim Çeçen University/ Department of History (Ağrı/Turkey) e-mail: sengulf@gmail.com Abstract Cannabis (Kannabis) is a plant transferred by the Scythians to Europe. Herodotos, who visited Olbia city in the 5th century BC, talks about the mentioned plant but does not present any information about if it is of the Scythian stock. However, today it is a well-known fact that Cannabis is of the Scythian origin. The mentioned word is one of the best examples of the cultural exchange between Turkic and Iranian world. The core of paper revolves around the cultural exchange between those two civilizations. Key Words: Turkic, Iranian, the Scythians, Cannabis, Old Greek, the Assyrians The biggest problem and obstacle in front of Eurasian historiography in our present day is the fact that western scholars insist on considering the communities in the past, of which identities we are away from explaining with a certain accuracy, as peoples of Indo-European stock unquestioningly. The best example for such a point of view is the case of the identity of the Scythians. Much have been said about the affinity between the Scythians and Indo-European peoples so far but the view that the Scythians were of Iranian origin has not been confirmed until now. According to the prevailing scientific judgment, the Scythians are considered to be a tribe of Iranian origin. So much so that, it is an unquestionable reality in the west that the Scythians are of Iranian origin, and different views on their language and roots are rejected in advance. However, being open to all kinds of opinions and allowing different views to express their own ideas will contribute to reveal the true identity of this people. The accuracy of a thought will only make sense and be proved when compared to other ideas. In this century destiny and direction of Eurasian historiography are determined by the fact that ethnical identity and roots of the Scythians are revealed. On the other hand, as someone who has been interested 176 T EM M UZ - JULY 2022 in the Scythians for a long time, I can easily foresee that Iranic thesis proposed in order to clarify the origins of the Scythians has no future and has absolutely no chance to win against alternative views which interrogate the credibility of Iranic assumption and present clear evidences in order to lift the veil on the roots and language of the mentioned community. Time will show how much accurate my words are. Very soon we will witness to the connections in regard to their ethical roots first time. Those connections will show that they were a member to Turkic speaking world which has continuously maintained kurgan culture throughout history not a member to an Iranian speaking one. Even if we talk about kurgan culture, which is identified with the Scythians, we use the term kurgan, a word of Turkic origin not of Indo-European. The eminent Russian historian Vernadsky, in his work called “A History of Russia”, while talking about the Scythians, states “ The first inhabitants of the southern Russian steppes of whom we have definite knowledge were the Scythians, a tribe belonging linguistically to the Iranian peoples but in its mode of life closely similar to the Turco-Mongols. In fact, it is probable that even at this time there had been a mixture of racial groups and that among the Scythians there was at least a sprinkling of Mongols”1 However, there is no linguistic evidence to support the view that the Scythians were an Iranian speaking tribe outside of the arbitrary explanations made about personel names left by the Scythians on the basis of Iranic vocabulary. I am sure that if Vernadsky, who firmly believes in the credibility of Iranic thesis without questioning, had closely examined the arguments which make the Scythians an Iranian speaking tribe he would certainly and fully be disappointed. Maybe those, who believe that the Scythians were an Iranian speaking community but pay sufficient attention to the affinity between the Scythians and the Turks and Mongols like Vernadsky did, will assert such a claim in the next years : “The Scythians were really a large confederation consisted of many different peoples and the Turks and the Mongols may have been in this federation but their ruling class was of Iranian origin and speaking an Iranian language.” Even if such a view is correct a linguistic evidence confutes the view that the political elite of the Scythians can be of Iranian origin. Herodotus recorded the place where the Scythian kings were buried as Gerrh(os) and wrote that the word also meant the river.2 No doubt that this denomination related to the Scythian kings is a term which belongs to the ruling class of the Scythians. This word, which has no any equivalent in Indo-European languages, is exactly the same with the word Goruk, which is the denomination used for the place where the kings were buried when dead in old Turks and means ‘forbidden place’ ” and the same word has been used in Turkic in the form Karuk.3 As it is seen, the Scythian gerrh [<gerruh] is identical with Turkic karuk. Interestingly, in Orkhon Inscriptions, the expression “Kergek bolmak” is used instead of “dead” for Kultegin and Bilge Khan. 1 Vernadsky, George, (1945), A History of Russia, Yale University Press, New Haven, p.14 Herodotos, (2004), Herodot Tarihi, Türkiye İş Bankası Yayınları, İstanbul, IV-74,75 2 3 Kadri, Hüseyin Kazım, (1945), Türk Lūgati, Türk Dillerinin İştihak ve Edebi Lügatları, TDK yay., İstanbul, C.IV, p.51 T E M M U Z -J U LY 2 0 2 2 177 Maybe the word kergek in this expression is also related to the Scythian word. In Turkish there are the words harık “waterway”4 and harh “waterway”5 connected to the Scythian gerrh meaning “river”. The words gerek “water that runs dry in summer and flows in winter”6 and garık “arc and ditch for irrigation opened in gardens and truck farms”7 and ġoruh-a / ġorih-a(guruh-a)8 in Mongolian which means “small stream and river” correspond with the word Gerrh, which means stream mentioned by Herodotus. English creek “stream” may be of the Scythian origin. The naming used for grave in the language of the Huns was Teulo/Toulo9 which dates back to 3rd century B.C. and has not been explained by any linguists hitherto. Here I will not relate anything about it because I will touch upon the explanation of this word in a detailed work regarding the language of the Huns but at least I can say that the mentioned Hunnic word is a pure Turkic word belonging to Oghur dialect of Turkic. On the other hand, the words in both Scythian and Greek constitute the earliest two terms related to grave in Turkic and belong to earlier period than Hunnic period. The following examples argue against views of those who will comment the phonetic and semantic connection between the Scythian gerrh and Turkic karuk as a coincidence and have doubts about a place name related to Turkic in Eastern Europe in the age of Herodotos. In ancient Greek, the word which means grave was called as ταφή. Beekes, in his study, shows the origin of this word as unexplained.10 The medieval author Makdisi noted that the Turks called the grave tepe.11 The verb tepe(lemek) in Turkish means “shooting and killing”. The root form of the verb is tep in Turkish. Turkic tepe is identical with the Greek ταφή. The word τόπος (topo), which means place in ancient Greek, is one and the same as the word topo12 and topa13, which mean the same in Turkic. There is also the word toprak “soil and land” derived from the same root in Turkic. It goes without saying that Turkic and Greek words are identical. The linguistic contact and interaction between Western languages and Turkic started in the Scythian age. This time we will see one of the best examples of this. 4 DS, (1974), Derleme Sözlüğü, TDK yayınları, Ankara, C.VII, s.2289 5 Ibid: 2288 6 DS VI:1997: DS, (1972), Derleme Sözlüğü, TDK yayınları, Ankara, C.VI, s.1997 7 Ibid:1925 8 Lessing, Ferdinand D., (2003), Moğolca-İngilizce Sözlük, TDK yay., Ankara, C.I., p.576 9 Ssu-ma Ch’ien, (2011), The Grand Scribe’s Records, The Volume IX, The Memoirs of Han China, Part II, Indiana Unniversity Press, Bloomington&Indianapolis, p.266; Shiratori, Kurakichi. (1902), “Sinologische Beitrage zur Geschichte der Tiirk-Volker; über die Sprache der Hsiungnu und Tunghu-Stamme,” Bulletin de l’Academie Imperiale des Sciences de St.-Petersbourg, ser. 5, t. 17, p.3 10 Beekes, Robert, (2010), Etymological Dictionary of Greek, Brill, Leiden-Boston, p.1661 11 Şeşen, Ramazan, (1994), İslam Coğrafyacılarına Göre Türkler ve Türk Ülkeleri, Türk Kültürünü Araştırma Enstitüsü yay. Ankara, p.144 12 Yudahin, K.K, (1998), Kırgız Sözlüğü, Türk Dil Kurumu Yayınları, Ankara, s.749 13 Necip, Emir Necipoviç., (2013), Yeni Uygur Türkçesi Sözlüğü, Türk Dil Kurumu Yayınları, Ankara, s.420 178 T EM M UZ - JULY 2022 The Greek author Herodotos,who visited the territory of the modern Ukraine in 5th century B.C., mentions the following statements about the Scythians in the 74th and 75th chapters of the Melpomene, the fourth chapter of his book. “В Скифской земле произрастает конопля — растение, очень похожее на лен, но гораздо толще и крупнее. Этим конопля значительно превосходит лен. Ее там разводят, но встречается и дикорастущая конопля. Фракийцы изготовляют из конопли даже одежды, настолько похожие на льняные, что человек, не особенно хорошо разбирающийся, даже не отличит — льняные ли они или из конопли. А кто никогда не видел конопляной ткани, тот примет ее за льняную.”.”14 “Взяв это конопляное семя, скифы подлезают под войлочную юрту и затем бросают его на раскаленные камни. От этого поднимается такой сильный дым и пар, что никакая эллинская паровая баня не сравнится с такой баней. Наслаждаясь ею, скифы громко вопят от удовольствия. Это парение служит им вместо бани, так как водой они вовсе не моются…”15 The word which means hemp in Scythian language was κάνναβις(Cannabis).16 Alphonse de Candole, French-Swiss botanist in 19th century, was the first to claim that the all denominations used in western languages related to hemp and the word kannap must belong to the language of the Scythians. Taking the fact that western world was not familiar with hemp in antiquity into consideration De Candole claimed that the Scythians transported this plant from Central Asia and from Russia when they migrated westward about 1500 B.C., a little before the Trojan war.17 Candole’s this view is supported by archaeological data in our present-day. McPartland and Hegman have documented that Scythians introduced kannab(is) to Celtic, Slavic and Finno-Ugric cultures in the light of archaeological evidences.18 The word has also been translated into Greek and is still used today. Beekes accepts the origin of this word in Greek as a borrowing of unknown oriental origin.19 Frisk regards that it is a borrowing of unknown oriental origin and is of the view that it is of Thracian or Scythian origin.20 On the other hand, Huld is of the view that the word kannabis is one of the common terms of Indo-European culture and 14 Геродот, (1972), История (в девяти книгах), Наука, Ленинград, IV-74; Геродот із Галікарнасу, (1992), Найдавніший Опис України з V Століття Перед Христом , Довіра , Київ, IV-74 15 Геродот 1972:IV-75; Геродот із Галікарнасу 1992:IV-75 16 Трубачев О.Н., (1999), Indoarica в Северном Причерноморье, Наука, Москва, c.245; Herodotos, (1906), Herodotos IV Melpomene,(edit.by.E.S.Shuckburgh), Cambridge, Cambridge University Press, p.196 17 De Candolle, Alphones, (1884), Origin of Cultivated Plants, Kegan Paul, Trench & Co., London, p.148-149 18 McPartland, John M. &Hegman, William, (2018), “Cannabis Utilization and Diffusion Patterns in Prehistoric Europe: A Critical Analysis of Archaeological Evidence”, Vegetation History and Archaeobotany, 27(4), pp.627-634 Beekes 2010:636 19 20 Frisk, Hjalmar, (1960), Griechisches Etymologisches Wörterbuch, Carl Winter, Heidelberg,p.779 T E M M U Z -J U LY 2 0 2 2 179 all denominations used in western languages are of Greek origin.21 But he is not aware of the Scythian connection and the fact that naming used for kannap in Indo-European languages started with the arrival of the Scythians to Eastern Europe confutes Huld’s view. All equivalents of Greek κάνναβις in Indo-European language family are of the Scythian origin. Here I will just touch upon its connections in Germanic languages. Germanic equivalents of the word hemp are Dutch hennep, German hanf, Danish ham, Swedish hampa, Norman cannevi‎ and etc. Its older forms are Old English hænep, Old Norse hampr, Old Saxon hanup, Old High German hanaf, hanif and etc.22 Weekley thinks that English hemp is probably a non-Aryan word borrowed early from Scythian.23 Kluge regards Greek and Germanic terms to be of Scythian origin in the light of the fact that Greeks first became acquainted with hemp in the time of Herodotos.24 Ringe, who accepts the connection between Greek and Germanic terms, is of the view that Germanic hanapiz “hemp” belongs to some more easterly language which is spoken somewhere to the North of Greece.25 As you see, Ringe has no awareness of the Scythian connection and explains Germanic hanapiz as a borrowing of oriental stock. Krooen’s statements about the roots of Germanic hanipa “hemp” is as stated below “A Wanderwort belonging to the pre-Inda-European agricultural layer in Germanic and related languages in Europe. Also cf. Turkish kenevir, Karalpak kenep and Neo-Assyrian qunnabu, qunnapu, qun(u]bu (cf. Barber 1991: 36-38). The comparison with Sanskrit Sal)a-, Mari kene, kine and. Turkish kendir is more uncertain.”26 Krooen does not see Scythian connection but sees Turkic equivalents. On the other hand, I can’t help saying that Turkic kenevir “hemp” seems to be identical with Germanic hanapiz. As to why, earlier form of the word kenevir seems to be kenepir because of the change v>b>p in Turkic. The letter-Z in Common Turkic is equal to the letter –R in Oghur dialect of Turkic. The form kenepir reflects characteristic feauture of Oghuric Turkic. So its equivalent in Common Turkic would naturally be kenepiz. The possible form kenepiz in Common Turkic is one and the same with Germanic hanapiz. The Scythians raided the geography strecthing from Caucasus to what is today Egypt before they arrived in Eastern Europe and played an important role in the desctruction of Assyrian empire. The phonetic and 21 Huld, Martin, E., (1997), “The Vocabulary of Indo-European Culture”, Appendix in Marija Gimbutas, The Kurgan Culture and the Indo-Europeanization of Europe: Selected Articles from 1952 to 1993, (edited by Miriam Robbins Dexter and Karlene Jones-Bley), p. 378 22 Orel, Vladimir, (2003), A Handbook of Germanic Etymology, Brill, Leiden-Boston, p.159 23 Weekley, Ernest, (1961), An Etymological Dictionary of Modern English, Cambridge University, Cambridge, p.706 24 Kluge, Friedrich, (1891), An Etymological Dictionary of the German Language, George Bells & Sons, London, p.134 25 Ringe, Don, (2006), From Proto-Indo-European to Proto-Germanic: A Linguistic History of English, Oxford University Press, Oxford, Volume I, p.297 26 Kroonen, Guus, (2013), Etymological Dictionary of Proto-Germanic, Brill, Leiden-Boston, p.209 180 T EM M UZ - JULY 2022 semantic affinity between Scythian naming and Assyrian words for kannap is very clear. Maybe it can be claimed that the Scythians must have borrowed the term kannap from the Assyrians but the fact that hemp seeds are found in Pazyryk kurgan27 confutes and invalidates such a claim. By the way, when we say Pazyryk (Pazırık in Turkish) we talk about a word of Turkic origin. Bazırık [<Pazırık]means “mound and hill” in Tuvan dialect of Turkic.28 The same word directly brings the Scythian burial mounds to mind. The Scythians were familiar with hemp before they arrived in modern Ukraine. It goes without saying that the Scythians brought kannap to Europe. In addition to Turkic equivalents mentioned by Krooen it can be said that the Scythian word is identical with kenep “hemp”29 in Turkmen and kenep “hemp”30 in Kazakh. The mentioned Scythian word is one of the best examples of the cultural exchange between Indo-European languages and Turkic which dates back to the Scythian age. REFERENCES Arıkoğlu, Ekrem & Kuular, Klara, (2003), Tuva Türkçesi Sözlüğü, Türk Dil Kurumu Yayınları, Ankara Beekes, Robert, (2010), Etymological Dictionary of Greek, Brill, Leiden-Boston Clarke, Robert & Merlin, Mark, (2013), Cannabis: Evolution and Ethnobotany, University of California Press, Berkeley De Candolle, Alphones, (1884), Origin of Cultivated Plants, Kegan Paul, Trench & Co., London DS, (1972), Derleme Sözlüğü, TDK yayınları, Ankara, C.VI DS, (1974), Derleme Sözlüğü, TDK yayınları, Ankara, C.VII Ercilasun, Ahmet Bican, (1991), Karşılaştırmalı Türk Lehçeleri Sözlüğü, Kültür Bakanlığı yay., Ankara Frisk, Hjalmar, (1960), Griechisches Etymologisches Wörterbuch, Carl Winter, Heidelberg, Геродот, (1972), История (в девяти книгах), Наука, Ленинград Геродот із Галікарнасу, (1992), Найдавніший Опис України з V Століття Перед Христом , Довіра , Київ Herodotos, (2004), Herodot Tarihi, Türkiye İş Bankası Yayınları, İstanbul Huld, Martin E., (1997), “The Vocabulary of Indo-European Culture”, Appendix in Marija Gimbutas, The Kurgan Culture and the Indo-Europeanization of Europe: Selected Articles from 1952 to 1993, (edited by Miriam Robbins Dexter and Karlene Jones-Bley), Kadri, Hüseyin Kazım, (1945), Türk Lūgati, Türk Dillerinin İştihak ve Edebi Lügatları, TDK yay., İstanbul, C.IV Kluge, Friedrich, (1891), An Etymological Dictionary of the German Language, George Bells&Sons, London Kroonen, Guus, (2013), Etymological Dictionary of Proto-Germanic, Brill, Leiden-Boston 27 Kyuzo, Kato, (1992), “Cultural Exchange on the Ancient Steppe Route: Some Observations on Pazyryk Heritage”, Senrı Ethnological Studies, 32, p.8: Clarke, Robert & Merlin, Mark, (2013), Cannabis: Evolution and Ethnobotany, University of California Press, Berkeley, p.215 28 Arıkoğlu, Ekrem & Kuular, Klara, (2003), Tuva Türkçesi Sözlüğü, Türk Dil Kurumu Yayınları, Ankara, s.12 29 Tekin, Talat & Ölmez, Mehmet & Ceylan, Emine & Ölmez, Zuhal & Eker, Süer, (1995), Türkmence-Türkçe Sözlük, Simurg yay., Ankara, p.402 30 Ercilasun, Ahmet Bican, (1991), Karşılaştırmalı Türk Lehçeleri Sözlüğü, Kültür Bakanlığı yay., Ankara, p.466 T E M M U Z -J U LY 2 0 2 2 181 Kyuzo, Kato, (1992), “Cultural Exchange on the Ancient Steppe Route: Some Observations on Pazyryk Heritage”, Senrı Ethnological Studies, 32, pp.5-20 Lessing, Ferdinand D., (2003), Moğolca-İngilizce Sözlük, TDK yay., Ankara, C.I. McPartland, John M. & Hegman, William, (2018), “Cannabis Utilization and Diffusion Patterns in Prehistoric Europe: A Critical Analysis of Archaeological Evidence”, Vegetation History and Archaeobotany, 27(4), pp.627-634 Necip, Emir Necipoviç., (2013), Yeni Uygur Türkçesi Sözlüğü, Türk Dil Kurumu Yayınları, Ankara Orel, Vladimir, (2003), A Handbook of Germanic Etymology, Brill, Leiden-Boston Ringe, Don, (2006), From Proto-Indo-European to Proto-Germanic: A Linguistic History of English, Oxford University Press, Oxford, Volume I Shiratori, Kurakichi. (1902), “Sinologische Beitrage zur Geschichte der Tiirk-Volker; über die Sprache der Hsiungnu und Tunghu-Stamme,” Bulletin de l’Academie Imperiale des Sciences de St.-Petersbourg, ser. 5, t. 17, pp.1-33 Ssu-ma Ch’ien, (2011), The Grand Scribe’s Records, The Volume IX, The Memoirs of Han China, Part II, Indiana Unniversity Press, Bloomington&Indianapolis Şeşen, Ramazan, (1994), İslam Coğrafyacılarına Göre Türkler ve Türk Ülkeleri, Türk Kültürünü Araştırma Enstitüsü yay. Ankara Tekin, Talat & Ölmez, Mehmet & Ceylan, Emine & Ölmez, Zuhal & Eker, Süer, (1995), TürkmenceTürkçe Sözlük, Simurg yay., Ankara Трубачев О.Н., (1999), Indoarica в Северном Причерноморье, Наука, Москва, c.245; Herodotos, (1906), Herodotos IV Melpomene,(edit.by.E.S.Shuckburgh), Cambridge, Cambridge University Press Vernadsky, George, (1945), A History of Russia, Yale University Press, New Haven Yudahin, K.K, (1998), Kırgız Sözlüğü, Türk Dil Kurumu Yayınları, Ankara Weekley, Ernest, (1961), An Etymological Dictionary of Modern English, Cambridge University, Cambridge 182 T EM M UZ - JULY 2022 RİSALE-İ MERGUBE NEW PUBLISHED BOOKS FROM SOTA RİSALE-İ MERGUBE ALEVİLİK-BEKTAŞİLİK’TE İKRAR TÖRENİ (Cem Ayini) Muhammed Seyfeddin ibn Zülfikârî Derviş Ali Edited by / Yayına hazırlayan: Mehmet Tütüncü T E M M U Z -J U LY 2 0 2 2 183 SCENES FROM THE OTTOMAN EMPIRE SCENES FROM THE 16 TH CENTURY OTTOMAN EMPIRE VOLUME 2 PIETER COECKE VAN AELST ÖMER MEHMET ERDEM TÜTÜNCÜ SULTAN BAYBARS VOLUME | 2 | PIETER COECKE VAN AELST 184 T EM M UZ - JULY 2022 FROM THE GREAT STEPPE TO THE GREAT SEA SULTAN BAYBARS KING OF ARABS, NON ARABS AND TURKS SULTAN EL-ARAB VE’l-ACEM VE’T-TÜRK Ed. 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