[Armagan]

21. Numerous examples in Rec. III, e.g. p. 74, 1. 21 (Oghuz boylari); p. 80, 1. 20 (beys) ; p. 99, 1.11 (deeds); p. 204, 1.3, p. 205, 1.17 (feast, verses); p. 217, 1.12 (Sultan ‘Alaeddin, the Oghuzname and the türe). It goes without saying that all these passages are missing not only in the abridgement but also in the original of Ibn Bibi.
22. The passage on ‘Osman’s election’ has been reproduced, in a very much shortened form, by Münejjimbashi, Jami’ ad-duval, iii, p. 278, and before him, at greater length, by Lutfi Pasha, Ta’rikh, p. 21, and by Ruhi Edrenevi (see J. H. Mordtmann in Mitteilungen zur osmanischen Geschichte, ii, p. 136). The influence of Yazijioghlu’s work appears indeed very early in Ottoman historical writing.
23. Though most of the elements of which these interpolations are made up come clearly from Rashideddin, some of them as well as the vivid way in which they are presented may well be due to Yazijioghlu’s personal knowledge of oghuz traditions; cf. Abdülkadir in Türk Hukuk ve Iktisat Tarihi Mecmuasi, i, 1931, p. 123 seq.
24. It would be unthinkable, of course, that there should be no Ghazi theme in this work. It appears frequently, often linked with the oghuzian theme, and is introduced right at the beginning of the work (in the MS. Berlin, 1. 6 of the first page) :

(The subject of verdi is, of course, God.)
25. From the numerous examples found in Rec. III, I quote p. 10, 1. 15, where the yazijilar are added to Ibn Bibi’s text in order to make them appear among the grandees, and above all the long poem, pp. 253-7.
26. Rec., iii, pp. 87, 372, and 382.
27. H. W. Duda, Zeitgenossische islamische Quellen, etc. (see above, p. 641, n. 2), p. 138, n. 4 and 6, quotes from MS. Berlin and (I add the first hemistich): as well as the distich which reveals, or rather hides, the date:
Prof. Duda has succeeded in wresting from this chronogram an acceptable date, understanding that the reader is invited to add to = 540 the number value of = 287, which gives as date 827 h./beg. 5 December 1423.
28. See in the preceding note Prof. Duda’s interpretation, which can, however, just as well yield as date 833/beg. 30 September 1429, if we take into account the tashdid of and reckon the waw twice.
29. Rec., iii, p. 87, 11. 15-19.
30. See below, p. 652.
31. The ‘Testament’, fully vocalized at the beginning to give it the aspect of a sacred text, and headed (MS. Berlin, f. 18a)
,
follows immediately the tables containing the tamghas; though it replaces Rashideddin’s account (ed. Berezin, vii, p. 38 seq.), it is obviously very much influenced by it.
32. The süyük ‘bone’ is a certain part of a certain animal which at the festivities is reserved for a certain tribe. See M. Th. Houtsma, ‘Die Ghusenstämme,’ in WZKM., ii, 1888, p. 229.
33. MS. Berlin, f. 19a:

34. Following immediately the preceding quotation:
This passage has been placed at the beginning of the Kitab Dede Qorqud (ed. Killisli Mu’allim Rif’at, Istanbul, 1332, p. 3, 11. 1-6); it is alien to the rest of the book and visibly a later addition.