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What is here called Eastern Turki is a corpus of non-standardized, mostly oral Uyghur language items elicited from people who lived in southern Xinjiang in the late 1800s and early 1900s. With its abundance of designations of tools and utensils, vehicles, professions, food, customs and beliefs, animals and plants, soils and terrains, etc., it will help us envision a bygone local Uyghur mode of life and its physical prerequisites.
What is here called Eastern Turki is a corpus of non-standardized, mostly oral Uyghur language items elicited from people who lived in southern Xinjiang in the late 1800s and early 1900s. With its abundance of designations of tools and utensils, vehicles, professions, food, customs and beliefs, animals and plants, soils and terrains, etc., it will help us envision a bygone local Uyghur mode of life and its physical prerequisites.
This is the second volume (out of three) of the earliest surviving commentary, that of the tenth-century Kashmirian Vallabhadeva. The text that he had before him of Kālidāsa’s poems differs in many places from that printed in other editions, which generally follow the readings of the commentator Mallinātha, who wrote four centuries later.
Notes discuss the text and report the readings of three other hitherto unpublished commentaries that predate Mallinātha, namely those of Śrīnātha, Vaidyaśrīgarbha and Dakṣiṇāvartanātha.
This is the second volume (out of three) of the earliest surviving commentary, that of the tenth-century Kashmirian Vallabhadeva. The text that he had before him of Kālidāsa’s poems differs in many places from that printed in other editions, which generally follow the readings of the commentator Mallinātha, who wrote four centuries later.
Notes discuss the text and report the readings of three other hitherto unpublished commentaries that predate Mallinātha, namely those of Śrīnātha, Vaidyaśrīgarbha and Dakṣiṇāvartanātha.