As is well known, the chronology of the Kushans, especially that of the king Kanishka, is one of the most controversial questions in Central Asian and Indian history. The author of the present article tries to indentify Hsieh _??_, Fu-wang _??__??_ of the Yüeh-shih, who led seventy thousand soldiers to the northwesternmost part of Tarim Basin to attack Chinese armies under Pan Ch'ao _??__??_ in A. D. 90, either with a viceroy of the Kushans in Central Asia or with a member of royal family or a king of the dynasty of Kanishka, that is to say, the second dynasty of the Kushans.
Actually, there are two different traditions concerning Hsieh. The Hou-han-shu _??__??__??_ or the Standard History of the Later Han (Biography of Pan Ch'ao, see Chavannes, TP, 1906, p. 232) records that he was a viceroy of the Yüeh-shih, while the Hou-han-chi _??__??__??_ or the Chronicle of the Later Han (ed. Ssu-pu ts'ung-k'an, Bk. 13, fol. 4a) writes that he was the king of the Yüeh-shih. The Hou-han-chi, compiled by Yüan Kung _??__??_ (327-376), is one of the sources utilized by Fan Yeh _??__??_ (393-445) for the compilation of his Hou-han-shu. However, there is no clue to decide which one of these two traditions should be followed.
Now, Hsieh has been explained by Ed. Chavannes as a proper name of the viceroy and by S. Lévi as a transcription of Shâhî. Seeing that Hsieh was pronounced as *zia' in Ancient Chinese (Karlgren, Analytic Dictionary, No. 865), it is possible that it represents shâhî. However, Hsieh was pronounced as *dziag in Archaic Chinese (Karlgren, Grammata Serica Recensa, No. 807g). And there are a number of evidences to show that the characters hsieh _??_ and shê _??_ was alternatively used at the time of Later Han. According to B. Karlgren's reconstruction, shê _??_ was pronounced d'iäk or dz'iäk in Archaic and Ancient Chinese respectively. Under the circumstances, though the pronounciation of the character hsieh under the Later Han is not clearly known, it is possible that it was also pronounced as *dziäg or *dz'iäk and that it represents (i)shk(a) which forms the second part of Kanishka, Vasishka and Huvishka. In the opinions of H. W. Bailey, W. B. Henning and K. L. Janert, —ishka<isthaka is the superative, these three names meaning the youngest, the most excellent and the most useful respectively.
Moreover, Fu-wang can be taken not only as viceroy but also as one of the dual rulers (dvairajya).
Taking these pronunciations of Hsieh and their possible original words, as well as the status of Fu-wang, into our consideration, we can presume as follows:
(1) If Fu-wang means a viceroy, he may have been a viceroy of the Kushans in Central Asia with no other identifications. In this case, it does not give any clue to the chronology of the Kushans.
(2) If Fu-wang means one of the dual rulers, he may have been either Vâsishka or Huvishka, both of whom ruled together with Kanishka.
(3) If Hsieh was a king as is recorded in the Hou-han-chi, he may have been identical with either Kanishka or Vâsishka or Huvishka, all of whom styled themselves shâhî.
In case of (2) and (3), it is likely that Hsieh is an abbreviated or omitted form of such and such hsieh (ishka). And, in case of (2) and (3), too, A. D. 90 can come in the chronology of one of these kings or dual rulers.

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In the absence of any explicit statement in the New Testament or post-apostolic documents we are left much later to find our earliest and only information about the fate of the Church of Jerusalem. It has been a long-established tradition that the Jewish Christians fled from Jerusalem to Pella before the fall of the Holy City in A. D. 70. Evidence of this tradition dates back to the fourth century. when it first appears in the Ecclesiastical History of Eusebius of Caesarea, which is repeated with some variations, in the following century by Epiphanius.
Recently Brandon has made a critical examination of this Pella-flight tradition and concluded that it was originally a second-century ‘foundation legend’, probably designed to justify the claim of the church later established in Aelia Capitolina, to be a lineal descendant of the ‘Urgeneinde’ of Jerusalem.
The present writer admits that there are grave reasons for doubting the credibility of this tradition on which Brandon insists. But this conclusion does not necessarily imply that the accounts of the two Christian writers are entirely fabrications, but these may rest upon some genuine traditions of Pella having once given shelter to a body of Jewish Christians. Even Brandon does not deny such a possibility. If it is admitted, Eusebius' account of the flight may imply that it was not from Jerusalem alone that the refugees were drawn to Pella, but also from Galilee, for the land across the Jordan was traditionally a haven for those who wished to escape from troubles in Palestine.
If the refugees at Pella included members both of the Church of Jerusalem and Christians from Galilee, it is not unreasonable to suppose that the two communities would be drawn closely together and differences between them be forgotten by and by in their common misfortunes. Though members of the Church of Jerusalem must be fewer than Christians from Galilee on account of more difficult conditions of the refuge, the memories of the Mother Church of Jerusalem might prevail in Eusebius and Epiphanius, by way of Hegesippus, a second-century Palestinian Christian.

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Tanzimat as the big reform movement to attempt to the transformation of Ottoman administrative structure in the middle of 19th century had a great influence on the political, economical, judicial and intellectual life of Turkish people. This reform movement has been one of the major concerns of Turkish History for a long time.
Therfore, it has been much discussed from several points of view by numerous Turkish and Western scholars.
Tanzimat movement was an experiment against the feudalistic remnants in traditional society. At the same time, it constituted a compromise between theocratic monarchy and modern democratic idea.
It would be impossible to describe the concept of Tanzimat adequately in a short survey.
As for me, the key concept of Tanzimat resolves itself into the establishment of MASUNIYET (inviolability) of individuals.
For the explanation of the meaning of this significant event, my thanks are due to the several works of Prof. E. Z. Karal at Ankara University, Prof. T. Gökbilgin at Istanbul University and other authorative scholars.

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Umm el-'Amed on the Ladder of Tyre has had a long history of archaeological research since the days of M. de Vogüé and E. Renan. The latest investigation was done in 1944/5 by the French expedition under the direction of MM. Dunand and Duru. An account of the results appeared in 1962 (“Umm el-'amed, une ville de l'époque hellénistique aux échelles de Tyr”).
Quite contrary to the allusion of the subtitle, the description was given only to two Phoenician temples of the site (Temple de Milk-'Ashtart and Temple Est), while we can not know anything about the Hellenistic town itself. If the latter were fully described, this book would contribute very much to our knowledge about the Hellenistic age of the Phoenician civilization.
In this brief survey of the report I examined the evidences of the Temple de Milk-'Ashtart, which the excavators dug most elaborately and whose account in the report is tolerably satisfactory, so that we can follow the stratigraphical context and reconstruct the history of the building. (For instance, several deep soundings to the bed-rock were done only in the site of this temple.)
I discussed here architectural remains, coins, lamps, inscriptions and decorated pottery, which were able to be stratigraphically reassessed. The result is the following picture of the history of the Temple de Milk-'ashtart:-
In the earliest Hellenistic period, or even before that, some unidentified walls existed at the rocky hillside of the site. They may have been parts of certain sacred installation, which was situated just at the side of the road going eastward up to the town from the coastal main road between Accho and Tyre. Next, about at the end of the reign of Ptolemy II, a period of great construction came. The site was terraced horizontally with imported soil, and upon this terraced platform the devotees of Phoenician gods planned a rectangular temple with a cella in the centre and with a court, porticos and small rooms. By the year of 222/1 B. C. the construction work was finally completed with putting the beautiful pavement of stoneslabs in the court. From that time onward no major alterations happened, but even after the Roman conquest of Syria the Temple seems to have been frequented: this is able to be inferred from the decorated wares of that period (for instance, Terra Sigillata and Arretine), which came from the Temple site.

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In 1966-1967, I surveyed archaeological sites in the Nile Valley with five members of our University and found some remains in 30 sites. They include stone implements, potteries, potsherds and so on. Chief remains is following.
A. In Karanis, We got two alters and found five stone-mortars made of limestone and black granite (Fig. 3). They belong to Roman Period. Besides we found many broken pieces of glass, they are divided into three groups of period.
1) 3 or 4 century A. D. 2) 4-6 century A. D. 3) 17 or 18 century A. D. Their shapes are dish, bowl, deep bowl, beaker and bottle. From the 2) group I found out a fragments of cut glass bowl. It is similar to those unearthed from Mesopotamia, Northern Iran and Okinoshima Island, Northern Kyushu in Japan. It is very interesting.
B. In Nakâda, we found 275 flint implements and many flakes in stages of Nakâda I and II (Fig. 5). Their types are pointed-scraper, circular-scraper, notched-scraper, side-scraper, end-scraper, chisel, borer, sickle-blade and -knife-blade.
In Valley of the Kings at Thebes, we discovered 87 flint implements and many flakes from the 10 feet terrace (?) (Fig. 6). Some of them represent the Levallois technique. Their types are tortoise core, side-scraper, pointed-scraper, end-scraper and cutter. They belong to Mousterian.
In addition, we discovered 71 flint implements and many flakes near Esna (Fig. 7). Their types are round-scraper, side-scraper, end-scraper, knife-blade, micro-blade, graver and point. They belong to Middle or Upper Sebilian.
A detailed Report is in preparation.

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Nizam-al-Din 'Ubaid Allah Zakani may be regarded as the most remarkable parodist and satirist produced by Persia in the fourteenth century, during which Sufism played an important role in the Persian literature.
'Ubaid-e-Zakani, who was born in Qazvin, lived at Shiraz in the reign of Abu Ishaq Inju.
His most celebrated satiric poem is “Mush wa Gorbe”, which means “Rats and Cats”, and his work should be estimated from the point of its characteristics in the Persian literature.

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