Araştırma Makalesi
BibTex RIS Kaynak Göster

ESKİ DOĞU’NUN ANADOLU VE BACTRIA-MARGIANA’DAKİ ÖRNEKLERDE CENAZE GELENEĞİ: KÖKEN Mİ PARALELLİK Mİ?

Yıl 2017, Sayı: 20, 27 - 49, 01.03.2017

Öz

Bu makale Küçük Asya ve Orta Asya toplumlarında görülen, Neolitik Dönem’e tarihlenen, ölülerin kuşlar ve hayvanlar
tarafından tüketilmesi ile şekillenen eski ölü gömme geleneğine adanmıştır. Eski Pers kaynaklarında “dakhma”
olarak adlandırılan bu uygulamada ölüler bu iş için belirlenmiş olan açık alanlara (dağlar, tepeler) bırakılırlardı.
Kemiklerin etlerden “arındırılmasının” ardından kalıntılar odalara (Çatal Höyük tapınağı) ya da mezarlara (Bactria)
gömülürdü. Ölülerin alıcı kuşların insafına terk edilmesi temsili olarak Neolitik Döneme tarihlenen eski Anadolu’da
görülen anıtlarda (Göbeklitepe kabartmaları ve Çatal Höyük duvar resimleri) karşımıza çıkmaktadır. Çatal Höyük
resimleri açıkça bu geleneği resmederken aynı zamanda sanatsal anlatımın en eski örneklerini teşkil eder. Bu ölü
gömme geleneği aynı zamanda Geç Tunç Çağı’nda Orta Asya’da (Bactria, Margiana) bulunmuş olan arkeolojik
materyal ve küçük eserlerde de karşımıza çıkar. Bu açıdan bakıldığında Bactria menşeli iki mühür ilgi çekicidir.
Bununla birlikte ölülerin arındırılma amacıyla dış mekânlarda bırakılması geleneği İslamiyet’in bölgede yayılmasına
kadar Orta Asya ve İran’da yüzyıllarca devam etmiştir. Bu aynı zamanda antik yazarlar ve ortaçağ kaynakları ile
de kanıtlanmaktadır. Orta Asya’da bu geleneğin bir türevi de ölü kemiklerinin gömülmesi geleneğidir. Bu eski kemik
arındırılması geleneğinin örneklerine ortaçağa kadar Orta Asya’nın etnografik materyali içinde rastlanmaktadır.

Kaynakça

  • ABDULLAEV, K. 1989. “Arhitekturnye formy na reliefah ossuariev (po materialam Sogdiany v rennesrednevekovoe vremya)”, Problemy issledovaniya antichnyh gorodov. Moskva : 5-7.
  • ABDULLAEV, K. 2014. “Image de sage-ascète dans l’art de l’Asie centrale”, , De Samarcande à Istanbul : étapes orientales (Ed. V. Schiltz). Hommages à Pierre Chuvin, vol. 2. Paris : 127- 148.
  • ABDULLAEV, K/RTVELADZE, E/SHISHKINA, G. 1991 (Ed.). Culture and Art of Ancient Uzbekistan. Vol. 1-2. Moscow.
  • ASKAROV, A. 1973. Sapallitepa. Tashkent.
  • ASKAROV, A. 1977. Drevezemledelcheskaya kultura epohi bronzy yuga Uzbekistana. Tashkent. AVANESOVA, N.A. 2006. “Dvenadtsaty polevoy sezon na Nekropole Buston VI,” Arheologicheskie issledovaniya v Uzbekistane 2005-2005, 5: 23-30.
  • AVANESOVA, N.A. 2013. Buston VI – nekropol ognepoklonnikov do urbanisticheskoy Baktrii. Samarkand.
  • ANDREEV, M.C. 1953. Tadjiki doliny Huf (verhovya Amu-Daryi. Stalinabad.
  • BALADHURI, 1924. Kitab Futuh Al-Buldan of al-Imam abu-l ‘Abbas Ahmad ibn Jabir al-Baladhuri. Translated by Francis Clark Murgotten. Part II. The Origins of the Islamic State, Vol. LXVIII. New York.
  • BARTOLD, V.V. 1966. Raboty po arheologii, numizmatiki, epigrafike i etnografii. Sochineniya. T. IV. Moskva.
  • BARTOLD, V.V. 1968. Raboty po istorii i filologii tyurkskih i mongolskih narodov. Sochineniya. T. V. Moskva.
  • BIRUNI, A. 1963. Pamyatniki minuvshih pokoleniy. Izbrannye proizvedeniya. T.1-2. Tashkent.
  • BICHURIN, N.Y. 1951. Sobranie svedeniy o narodah obitavshih v Sredney Azii v drevniye vremena. Chast 2. Sankt-Peterburg.
  • BOYS, M. 2003. Zoroastriytsy. Verovaniya i obychai. 4th Edition. Sankt-Peterburg.
  • BORISOV, A.Y. 1940. “O znachenii slova “naus””, Trudy Otdela Vostoka Gosudarstvennogo Ermitazha 3: 301-312.
  • COLLINS, A. 2015. Graham Hancock’s, Magicians of the Gods: its proposed astronomical considerations at Gobekli Tepe. London. COLLON, D. 1990 “Subjective Reconstruction ? The Catal Huyuk Wall Paintings,” Hali 53, October 1990, 119-123.
  • CHAVANNES, E. 1903. Documents sur les Tou-kiue (Turcs) occidentaux. Paris.
  • EDENS, C. 1995. “Çatal Hüyük”, 100 Great Archaeological Discoveries (Ed. P. G. Bahn). New York: 68-69.
  • ERDOGU, B. 2009. “Ritual Symbolism in the Early Chalcolithic Period of Central Anatolia”, Journal for Interdisciplinary Research on Religion and Science 5: 129-151.
  • FOREST, J/-D. 1993. “Çatal Höyük et son décor : pour déchiffrement d’un code symbolique”, Anatolia Antiqua 2: 1-42.
  • FRYE, R.N. 2000. The Golden Age of Persia. Sheffield.
  • GRENET, F. 1984. Les pratiques funéraires dans l’Asie centrale sédentaire, de la conquête grecque à l’islamisation. Paris.
  • GRENE, F. 1987. “Interpretatsiya dekora ossuariev iz Biyanaymana i Miankalya”, Gorodskaya kultura Baktr—Toharistana i Sogda. Antichnost, rannee srednevekovye. Tashkent: 154-162.
  • GUMMEL, Ya.I. 1940. Arheologicheskie ocherki. Baku.
  • HODDER, I. 2007. “Çatalhöyük in the Context of the Middle Eastern Neolithic”, Annual Review of Anthropology 36: 105-120.
  • HODDER, I. 2010. Religion in the Emergence of Civilization: Çatalhöyük as a Case Study. Cambridge.
  • MALLET, M. 1990. “A Weaver’s View of the Çatal Höyük Controversy”, Oriental Rug Review 10/6 (August/September): 19-26. MANDELSHTAM, A.M. 1968. Pamyatniki epohi bronzy v Yuzhnom Tadjikistane. Materialy i issledovaniya go arheologii SSSR. Tome 145. Leningrad.
  • INOSTRANTSEV, K.A. 1907a. “Turkestanskie ossuarii i astodany”, Zapiski Vostochnogo Otdeleniya Russkogo Arheologicheskogo Obschestva. 17. Sankt-Peterburg: 166-171.
  • INOSTRANTSEV, K.A. 1907b. “Materialy iz arabskih istochnikov dlya kulturnoy istorii sasanidskoy Persii”, Zapiski Vostochnogo Otdeleniya Russkogo Arheologicheskogo Obschestva. 18. Sankt- Peterburg: 120-127.
  • IONESOV, V. 1988. “Novye issledovaniya mogilnika epohi bronzy Djarkutan 4B”, Istoriya materialnoy kultury Uzbekistana. 22. Tashkent: 3-13.
  • IONESOV, V. 1990. “O novyh pogrebeniyah Djarkutana”, Istoriya materialnoy kultury Uzbekistana. 23. Tashkent: 139-146.
  • IONESOV, V. 1996. “K izucheniyu pogrebalnyh kompleksov Djerkutana”, Istoriya materialnoy kultury Uzbekistana. 27. Tashkent: 17-28.
  • IYETMAR, K. 1986. Religii Gindukusha. Moskva.
  • KOSHELENKO, G.A. 1985 (Ed.) Drevneyshie gosudarstva Kavkaza i Sredney Azii. Arheologiya SSSR. Moskva.
  • LITVINSKI, B.A/SEDOV, A.V. 1983. Tepai-Shah. Kultura i svyazi kushanskoy Baktrii. Moskva.
  • MELLAART, J. 1962. “Excavations at Çatal Höyük, 1961. First Preliminary Report”, Anatolian Studies XII: 41-65.
  • MELLAART, J. 1963. “Excavations at Çatal Höyük, 1962. Second Preliminary Report”, Anatolian Studies XIII: 43-103. MELLAART, J. 1964. “Excavations at Çatal Höyük, 1963. Third Preliminary Report”, Anatolian Studies XIV: 39-119.
  • MELLAART, J. 1966. “Excavations at Çatal Höyük, 1965. Fourth Preliminary Report”, Anatolian Studies XVI: 165- 191.
  • MELLAART, J. 1967. Çatal Höyük. A Neolithic Town in Anatolia. New York.
  • MOHUN LAL, M. 1834 “Further Information regarding the Siah Posh Tribe, or Reputed Descendants of the Macedonians”, Journal of Asiatic Society of Bengal 3: 76-79.
  • NARSHAHI, M. 1954. The History of Bukhara. Translated from a Persian Abridgment of the Arabic Original by Narshakhī. Richard Frye. Cambridge, Massachusetts.
  • PEARSON, M.P. 1999. The Archaeology of Death and Burial. Phoenix Mill.
  • PUGACHENKOVA, G.A. 1985. “Les ostothèques de Miankal”, Mesopotamia 20 : 29- 65.
  • RAPOPORT, Yu.A. 1967. Horezmiyskie ossuarii. Moskva.
  • RAPOPORT, Yu.A. 1971. Iz istorii religii drevnego Horezma. Moskva.
  • RITTER, K. 1867. Zemlevladenie. Geografiya stran Azii, nahodyaschihsya v neposredstvennyh snosheniyah s Rossiey. Kabulistan i Kafristan. Translated by V.V. Grigoriev. Sankt-Peterburg.
  • SARIANIDI, V. I. 1998. Myths of Ancient Bactria and Margiana on its Seal and Amulets. Moscow.
  • SARIANIDI, V. I. 2007. Necropolis of Gonur. Athens 2007.
  • SARIANIDI, V.I. 2010. Zadolgo do Zaratushtry (Arheologicheskie dokozatelstva protozoroastrizma v Baktrii i Margiane. Sankt-Peterburg.
  • SULEYMANOV, R.H. 2000. Drevniy Nahsheb. Problemy tsivilizatsii Uzbekistana VII v. do n.e.-VII n.e. Samarkand-Tashkent.
  • TOLSTOV, S.P. 1948. Drevniy Horezm. Moskva.
  • TOLSTOV, S.P. 1963. Po drevnim deltam Oksa i Yaksarta. Moskva.
  • VESELOVSKI, N.I. 1901. “O nahodke glinyanyh grobov v Samarkande”, Zapiski Vostochnogo Otdeleniya Rossiyskogo Arheologicheskogo Obschestva. T. XIII: II-IV.
  • VESELOVSKI, N.I. 1907. “Esche ob ossuariyah”, Zapiski Vostochnogo Otdeleniya Rossiyskogo Arheologicheskogo Obschestva. T. XVII: 176-180.
  • VIRSKI, M. 1899. “Drevniye glinyanye groby (Iz posledney raskopki v Samarkande)”, K 4-mu protokolu zasedaniy Turkestanskogo Kruzhka Lyubiteley Arheologii za 1899 god: 154-162.
  • Uzbek-Russian Dictionary. 1941. Ed. by Prof. T.N. Kary-Niyazov and A.K. Borovkov. Tashkent.
  • ZEND-AVESTA 1880. Zend-Avesta Part I. The Vendidad. Translated by James Darmesteter. Oxford.

FUNERARY TRADITION OF THE ANCIENT EAST IN EXAMPLES FROM ANATOLIA AND BACTRIAMARGIANA: ORIGINS OR PARALLELS?

Yıl 2017, Sayı: 20, 27 - 49, 01.03.2017

Öz

The article is devoted to an ancient tradition in the burial practices of the peoples of Asia Minor and Central Asia,
dating back to the Neolithic Period, namely exposing the dead to be eaten by birds or animals. Exposing the dead
was performed at designated areas of natural character (mountains, hills), and special constructions, described in
ancient Persian sources (Avesta) with a special term, “dakhma”. After the “purification” of bones from the flesh,
the remains were buried in rooms (the sanctuary of Çatal Hüyük) or in graves (Bactria). The practice of exposing
the dead to the mercy of birds of prey - vultures - is recorded on monuments with figurative representations of the
Neolithic Period in ancient Anatolia (reliefs of Göbeklitepe and murals of Çatal Hüyük). Çatal Hüyük’s paintings
clearly illustrate the custom and at the same time are the earliest examples of narrative art. This burial tradition is
observed also in the archaeological material and in works of small forms of Central Asia (Bactria, Margiana) of Late
Bronze Age. Of great interest in this respect are two seals originating from Bactria. However, the custom of exposing
the dead for purification continued in Central Asian and Iran regions for many centuries until the arrival of Islam in
these lands. This is evidenced by the data of ancient authors and medieval written sources. One variety of this rite in
Central Asia can be observed in the ossuary rite of burial. Remnants of this ancient custom of purification bones are
fixed also in the ethnographic material of Central Asia until the late of Middle Ages.

Kaynakça

  • ABDULLAEV, K. 1989. “Arhitekturnye formy na reliefah ossuariev (po materialam Sogdiany v rennesrednevekovoe vremya)”, Problemy issledovaniya antichnyh gorodov. Moskva : 5-7.
  • ABDULLAEV, K. 2014. “Image de sage-ascète dans l’art de l’Asie centrale”, , De Samarcande à Istanbul : étapes orientales (Ed. V. Schiltz). Hommages à Pierre Chuvin, vol. 2. Paris : 127- 148.
  • ABDULLAEV, K/RTVELADZE, E/SHISHKINA, G. 1991 (Ed.). Culture and Art of Ancient Uzbekistan. Vol. 1-2. Moscow.
  • ASKAROV, A. 1973. Sapallitepa. Tashkent.
  • ASKAROV, A. 1977. Drevezemledelcheskaya kultura epohi bronzy yuga Uzbekistana. Tashkent. AVANESOVA, N.A. 2006. “Dvenadtsaty polevoy sezon na Nekropole Buston VI,” Arheologicheskie issledovaniya v Uzbekistane 2005-2005, 5: 23-30.
  • AVANESOVA, N.A. 2013. Buston VI – nekropol ognepoklonnikov do urbanisticheskoy Baktrii. Samarkand.
  • ANDREEV, M.C. 1953. Tadjiki doliny Huf (verhovya Amu-Daryi. Stalinabad.
  • BALADHURI, 1924. Kitab Futuh Al-Buldan of al-Imam abu-l ‘Abbas Ahmad ibn Jabir al-Baladhuri. Translated by Francis Clark Murgotten. Part II. The Origins of the Islamic State, Vol. LXVIII. New York.
  • BARTOLD, V.V. 1966. Raboty po arheologii, numizmatiki, epigrafike i etnografii. Sochineniya. T. IV. Moskva.
  • BARTOLD, V.V. 1968. Raboty po istorii i filologii tyurkskih i mongolskih narodov. Sochineniya. T. V. Moskva.
  • BIRUNI, A. 1963. Pamyatniki minuvshih pokoleniy. Izbrannye proizvedeniya. T.1-2. Tashkent.
  • BICHURIN, N.Y. 1951. Sobranie svedeniy o narodah obitavshih v Sredney Azii v drevniye vremena. Chast 2. Sankt-Peterburg.
  • BOYS, M. 2003. Zoroastriytsy. Verovaniya i obychai. 4th Edition. Sankt-Peterburg.
  • BORISOV, A.Y. 1940. “O znachenii slova “naus””, Trudy Otdela Vostoka Gosudarstvennogo Ermitazha 3: 301-312.
  • COLLINS, A. 2015. Graham Hancock’s, Magicians of the Gods: its proposed astronomical considerations at Gobekli Tepe. London. COLLON, D. 1990 “Subjective Reconstruction ? The Catal Huyuk Wall Paintings,” Hali 53, October 1990, 119-123.
  • CHAVANNES, E. 1903. Documents sur les Tou-kiue (Turcs) occidentaux. Paris.
  • EDENS, C. 1995. “Çatal Hüyük”, 100 Great Archaeological Discoveries (Ed. P. G. Bahn). New York: 68-69.
  • ERDOGU, B. 2009. “Ritual Symbolism in the Early Chalcolithic Period of Central Anatolia”, Journal for Interdisciplinary Research on Religion and Science 5: 129-151.
  • FOREST, J/-D. 1993. “Çatal Höyük et son décor : pour déchiffrement d’un code symbolique”, Anatolia Antiqua 2: 1-42.
  • FRYE, R.N. 2000. The Golden Age of Persia. Sheffield.
  • GRENET, F. 1984. Les pratiques funéraires dans l’Asie centrale sédentaire, de la conquête grecque à l’islamisation. Paris.
  • GRENE, F. 1987. “Interpretatsiya dekora ossuariev iz Biyanaymana i Miankalya”, Gorodskaya kultura Baktr—Toharistana i Sogda. Antichnost, rannee srednevekovye. Tashkent: 154-162.
  • GUMMEL, Ya.I. 1940. Arheologicheskie ocherki. Baku.
  • HODDER, I. 2007. “Çatalhöyük in the Context of the Middle Eastern Neolithic”, Annual Review of Anthropology 36: 105-120.
  • HODDER, I. 2010. Religion in the Emergence of Civilization: Çatalhöyük as a Case Study. Cambridge.
  • MALLET, M. 1990. “A Weaver’s View of the Çatal Höyük Controversy”, Oriental Rug Review 10/6 (August/September): 19-26. MANDELSHTAM, A.M. 1968. Pamyatniki epohi bronzy v Yuzhnom Tadjikistane. Materialy i issledovaniya go arheologii SSSR. Tome 145. Leningrad.
  • INOSTRANTSEV, K.A. 1907a. “Turkestanskie ossuarii i astodany”, Zapiski Vostochnogo Otdeleniya Russkogo Arheologicheskogo Obschestva. 17. Sankt-Peterburg: 166-171.
  • INOSTRANTSEV, K.A. 1907b. “Materialy iz arabskih istochnikov dlya kulturnoy istorii sasanidskoy Persii”, Zapiski Vostochnogo Otdeleniya Russkogo Arheologicheskogo Obschestva. 18. Sankt- Peterburg: 120-127.
  • IONESOV, V. 1988. “Novye issledovaniya mogilnika epohi bronzy Djarkutan 4B”, Istoriya materialnoy kultury Uzbekistana. 22. Tashkent: 3-13.
  • IONESOV, V. 1990. “O novyh pogrebeniyah Djarkutana”, Istoriya materialnoy kultury Uzbekistana. 23. Tashkent: 139-146.
  • IONESOV, V. 1996. “K izucheniyu pogrebalnyh kompleksov Djerkutana”, Istoriya materialnoy kultury Uzbekistana. 27. Tashkent: 17-28.
  • IYETMAR, K. 1986. Religii Gindukusha. Moskva.
  • KOSHELENKO, G.A. 1985 (Ed.) Drevneyshie gosudarstva Kavkaza i Sredney Azii. Arheologiya SSSR. Moskva.
  • LITVINSKI, B.A/SEDOV, A.V. 1983. Tepai-Shah. Kultura i svyazi kushanskoy Baktrii. Moskva.
  • MELLAART, J. 1962. “Excavations at Çatal Höyük, 1961. First Preliminary Report”, Anatolian Studies XII: 41-65.
  • MELLAART, J. 1963. “Excavations at Çatal Höyük, 1962. Second Preliminary Report”, Anatolian Studies XIII: 43-103. MELLAART, J. 1964. “Excavations at Çatal Höyük, 1963. Third Preliminary Report”, Anatolian Studies XIV: 39-119.
  • MELLAART, J. 1966. “Excavations at Çatal Höyük, 1965. Fourth Preliminary Report”, Anatolian Studies XVI: 165- 191.
  • MELLAART, J. 1967. Çatal Höyük. A Neolithic Town in Anatolia. New York.
  • MOHUN LAL, M. 1834 “Further Information regarding the Siah Posh Tribe, or Reputed Descendants of the Macedonians”, Journal of Asiatic Society of Bengal 3: 76-79.
  • NARSHAHI, M. 1954. The History of Bukhara. Translated from a Persian Abridgment of the Arabic Original by Narshakhī. Richard Frye. Cambridge, Massachusetts.
  • PEARSON, M.P. 1999. The Archaeology of Death and Burial. Phoenix Mill.
  • PUGACHENKOVA, G.A. 1985. “Les ostothèques de Miankal”, Mesopotamia 20 : 29- 65.
  • RAPOPORT, Yu.A. 1967. Horezmiyskie ossuarii. Moskva.
  • RAPOPORT, Yu.A. 1971. Iz istorii religii drevnego Horezma. Moskva.
  • RITTER, K. 1867. Zemlevladenie. Geografiya stran Azii, nahodyaschihsya v neposredstvennyh snosheniyah s Rossiey. Kabulistan i Kafristan. Translated by V.V. Grigoriev. Sankt-Peterburg.
  • SARIANIDI, V. I. 1998. Myths of Ancient Bactria and Margiana on its Seal and Amulets. Moscow.
  • SARIANIDI, V. I. 2007. Necropolis of Gonur. Athens 2007.
  • SARIANIDI, V.I. 2010. Zadolgo do Zaratushtry (Arheologicheskie dokozatelstva protozoroastrizma v Baktrii i Margiane. Sankt-Peterburg.
  • SULEYMANOV, R.H. 2000. Drevniy Nahsheb. Problemy tsivilizatsii Uzbekistana VII v. do n.e.-VII n.e. Samarkand-Tashkent.
  • TOLSTOV, S.P. 1948. Drevniy Horezm. Moskva.
  • TOLSTOV, S.P. 1963. Po drevnim deltam Oksa i Yaksarta. Moskva.
  • VESELOVSKI, N.I. 1901. “O nahodke glinyanyh grobov v Samarkande”, Zapiski Vostochnogo Otdeleniya Rossiyskogo Arheologicheskogo Obschestva. T. XIII: II-IV.
  • VESELOVSKI, N.I. 1907. “Esche ob ossuariyah”, Zapiski Vostochnogo Otdeleniya Rossiyskogo Arheologicheskogo Obschestva. T. XVII: 176-180.
  • VIRSKI, M. 1899. “Drevniye glinyanye groby (Iz posledney raskopki v Samarkande)”, K 4-mu protokolu zasedaniy Turkestanskogo Kruzhka Lyubiteley Arheologii za 1899 god: 154-162.
  • Uzbek-Russian Dictionary. 1941. Ed. by Prof. T.N. Kary-Niyazov and A.K. Borovkov. Tashkent.
  • ZEND-AVESTA 1880. Zend-Avesta Part I. The Vendidad. Translated by James Darmesteter. Oxford.
Toplam 56 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Konular Neolitik Çağ Arkeolojisi
Bölüm Araştırma Makaleleri
Yazarlar

Kazim Abdullaev

Yayımlanma Tarihi 1 Mart 2017
Gönderilme Tarihi 2 Ocak 2017
Yayımlandığı Sayı Yıl 2017 Sayı: 20

Kaynak Göster

APA Abdullaev, K. (2017). FUNERARY TRADITION OF THE ANCIENT EAST IN EXAMPLES FROM ANATOLIA AND BACTRIAMARGIANA: ORIGINS OR PARALLELS?. TÜBA-AR Türkiye Bilimler Akademisi Arkeoloji Dergisi(20), 27-49. https://doi.org/10.22520/tubaar.2017.20.002
AMA Abdullaev K. FUNERARY TRADITION OF THE ANCIENT EAST IN EXAMPLES FROM ANATOLIA AND BACTRIAMARGIANA: ORIGINS OR PARALLELS?. TÜBA-AR. Haziran 2017;(20):27-49. doi:10.22520/tubaar.2017.20.002
Chicago Abdullaev, Kazim. “FUNERARY TRADITION OF THE ANCIENT EAST IN EXAMPLES FROM ANATOLIA AND BACTRIAMARGIANA: ORIGINS OR PARALLELS?”. TÜBA-AR Türkiye Bilimler Akademisi Arkeoloji Dergisi, sy. 20 (Haziran 2017): 27-49. https://doi.org/10.22520/tubaar.2017.20.002.
EndNote Abdullaev K (01 Haziran 2017) FUNERARY TRADITION OF THE ANCIENT EAST IN EXAMPLES FROM ANATOLIA AND BACTRIAMARGIANA: ORIGINS OR PARALLELS?. TÜBA-AR Türkiye Bilimler Akademisi Arkeoloji Dergisi 20 27–49.
IEEE K. Abdullaev, “FUNERARY TRADITION OF THE ANCIENT EAST IN EXAMPLES FROM ANATOLIA AND BACTRIAMARGIANA: ORIGINS OR PARALLELS?”, TÜBA-AR, sy. 20, ss. 27–49, Haziran 2017, doi: 10.22520/tubaar.2017.20.002.
ISNAD Abdullaev, Kazim. “FUNERARY TRADITION OF THE ANCIENT EAST IN EXAMPLES FROM ANATOLIA AND BACTRIAMARGIANA: ORIGINS OR PARALLELS?”. TÜBA-AR Türkiye Bilimler Akademisi Arkeoloji Dergisi 20 (Haziran 2017), 27-49. https://doi.org/10.22520/tubaar.2017.20.002.
JAMA Abdullaev K. FUNERARY TRADITION OF THE ANCIENT EAST IN EXAMPLES FROM ANATOLIA AND BACTRIAMARGIANA: ORIGINS OR PARALLELS?. TÜBA-AR. 2017;:27–49.
MLA Abdullaev, Kazim. “FUNERARY TRADITION OF THE ANCIENT EAST IN EXAMPLES FROM ANATOLIA AND BACTRIAMARGIANA: ORIGINS OR PARALLELS?”. TÜBA-AR Türkiye Bilimler Akademisi Arkeoloji Dergisi, sy. 20, 2017, ss. 27-49, doi:10.22520/tubaar.2017.20.002.
Vancouver Abdullaev K. FUNERARY TRADITION OF THE ANCIENT EAST IN EXAMPLES FROM ANATOLIA AND BACTRIAMARGIANA: ORIGINS OR PARALLELS?. TÜBA-AR. 2017(20):27-49.

34047  34048   34056  34057 34057  34058 34060  34061
Bu sistemin içeriği ve TÜBA-AR'da yayınlanan tüm makaleler "Creative Commons Attribution-NonCommercial-NoDerivatives 4.0" altında lisanslanmıştır.