The Eternal Stone 𐰋𐰭𐰏𐰈⁚𐱃𐱁

Face-Cutting Ritual among the Ancient Turks This was a mourning ritual. When an important ruler died, mourners showed their grief by cutting their hair and making cuts on their ears, cheeks, or other parts of the body. The practice is attested in the Bilge Qaghan Inscription, in its account of the great qaghan’s funeral ceremony:

𐱅𐰇𐰼𐰜𐰢𐰀 : 𐰉𐰆𐰑𐰣𐰢𐰀 : 𐰘𐰏𐰤 : 𐰨𐰀 : 𐰴𐰔𐰍𐰣𐰆 : 𐰋𐰃𐰼𐱅𐰢 : 𐰉𐰆𐰨𐰀 : 𐰴𐰔𐰍𐰣𐰯 : 𐰴𐰭𐰢 : 𐰴𐰍𐰣 : 𐰃𐱃 : 𐰘𐰃𐰞 : 𐰆𐰣𐰨 : 𐰖 : 𐰞𐱃𐰃 : 𐰆𐱃𐰔𐰴𐰀 : 𐰆𐰲𐰀 : 𐰉𐰺𐰑𐰃 : 𐰞𐰍𐰔𐰃𐰤 : 𐰘𐰃𐰞 : 𐰋𐰃𐰾𐰨 : 𐰖 : 𐰘𐰃𐱅𐰃 : 𐰆𐱃𐰔𐰴𐰀 : 𐰖𐰆𐰍 : 𐰼𐱅𐰇𐰼𐱅𐰢 : 𐰉𐰆𐰴𐰍 : 𐱃𐰆𐱃𐰸 türükümä : bodunuma : yigin : ança : kazganu : birtim : bunça : kazganıp : kangım : kagan : ıt : yıl : onunç : ay : altı : otuzka : uça : bardı : lagzın : yıl : bişinç : ay : yiti : otuzka : yug : ärtürtüm : bukag : tutuk

After accomplishing so much, my father the qaghan died on the twenty-sixth day of the tenth month of the Year of the Dog. I held his funeral ceremony on the twenty-seventh day of the fifth month of the Year of the Pig

𐰴𐰭𐰃 : 𐰠𐰃𐰾𐰇𐰤 : 𐱃𐰖 : 𐰾𐰭𐰇𐰤 : 𐰉𐱁𐰑𐰆 : 𐰋𐰃𐰾 : 𐰘𐰇𐰔 : 𐰼𐰤 : 𐰚𐰠𐱅𐰃 : 𐰸𐰆𐰴𐰞𐰴 : 𐰇 --- : 𐰞𐱃𐰆𐰣 : 𐰚𐰇𐰢𐰾 : 𐰚𐰼𐰏𐰚𐰾𐰔 : 𐰚𐰠𐰇𐰼𐱅𐰃 : 𐰖𐰆𐰍 : 𐰘𐰯𐰺𐰃𐰍 : 𐰚𐰠𐰇𐰼𐰯 : 𐱅𐰃𐰚𐰀 : 𐰋𐰃𐰼𐱅𐰃 : 𐰲𐰃𐰦𐰣 : 𐰃𐰍𐰲 : 𐰚𐰠𐰇𐰼𐰯 : 𐰇𐰔 : 𐰖𐰺𐱁 kaŋı : lisün : tay : säŋün : başadu : biş : yüz : ärän : kälti : kokuluk : ö --- : altun : kümüş : kärgäksiz : kälürti : yug : yıparıg : kälürüp : tikä : birti : çından : ıgaç : kälürüp : öz : yaraş

Lisün Tay-Sengün, the father of Bukug Tutuk, came at the head of five hundred men. They brought abundant gold and silver. They brought funeral incense and set it upright. They brought sandalwood…

𐰉𐰆𐰨𐰀 : 𐰉𐰆𐰑𐰣 : 𐰽𐰲𐰃𐰤 : 𐰸𐰆𐰞𐰴𐰴𐰃𐰤 : 𐰖𐰭𐰴𐰃𐰤 : 𐰉𐰃𐰲𐰑𐰃 : 𐰓𐰏𐰇 : 𐰇𐰔𐰠𐰚 : 𐱃𐰃𐰤 : 𐰴𐰺𐰀 : 𐰚𐰃𐰾𐰃𐰤 : 𐰚𐰇𐰚 : 𐱅𐰘𐰭𐰃𐰤 : 𐰽𐰣𐰽𐰔 : 𐰚𐰠𐰇𐰼𐰯 : 𐰸𐰆𐰯 : 𐰸𐰆𐱃𐰃 bunça : bodun : saçın : kulkakın : yaŋakın : bıçdı : edgü : özlük : atın : kara : kişin : kök : täyäŋin : sansız : kälürüp : kop : kotı

All these people cut their hair, ears, and cheeks. They brought countless fine riding horses, black sables, and grey-blue squirrels and left them all as offerings. A similar tradition is recorded by Herodotus in Book 4 of his Histories. He describes the funeral procession of a Scythian king. When different communities received the royal corpse, they performed the same mourning rites as the Royal Scythians:

...οἳ δὲ ἂν παραδέξωνται κομισθέντα τὸν νεκρόν, ποιεῦσι τά περ οἱ βασιλήιοι Σκύθαι· τοῦ ὠτὸς ἀποτάμνονται, τρίχας περικείρονται, βραχίονας περιτάμνονται, μέτωπον καὶ ῥῖνα καταμύσσονται, διὰ τῆς ἀριστερῆς χειρὸς...

Then those that receive the dead man at his coming do the same as do the Royal Scythians; that is, they cut off a part of their ears, shave their heads, make cuts round their arms, tear their foreheads and noses, and pierce their left hands with arrows. A related practice is also documented among the Xiongnu. The Book of the Later Han records their reaction to the death of the Han general Geng Bing:

匈奴聞秉卒，舉國號哭，或至梨面流血。

When the Xiongnu heard of his death, their entire country wailed and wept mournfully. Some were so overcome with grief that they deeply cut their faces until blood flowed.

Tekin, T. (1968). A grammar of Orkhon Turkic. User, H. Ş. (2008). Kan ağla- ve baş bağla- deyimlerinin Bilge Kağan ve Suci yazıtları temelinde açıklaması. Herodotus. (1921). The Histories (A. D. Godley, Trans.; Vol. 2, Book 4, §71) Fan, Y. (n.d.). Book of the Later Han, vol. 19

🔖New Study Identifies Core Xiongnu Ancestry as the Primary Proto-Turkic Genetic Component

A new ancient DNA preprint by Daniel Tabin, David Reich, and colleagues proposes that the earliest Proto-Turkic-speaking populations shared a common Core Xiongnu-related ancestral foundation. From this ancestral population, the Turkic world diverged into two primary branches: Lir (Oghuric) and Shaz (Common Turkic).

The Lir branch, which includes the ancestors of the European Huns and early Bulgars, descended directly from this Core Xiongnu-related lineage.

The Shaz branch, whose descendants include nearly all modern Turkic-speaking populations, is best modeled as the result of admixture between a Core Xiongnu-related population and the Bulan Koby population of the Altai, a group closely related to Iron Age Saka populations.

📊 The authors' qpAdm models identify Bulan Koby-related ancestry as a defining feature of the ancestral Shaz population, whereas it is not required to model the ancestral Lir branch.

Core Xiongnu cluster (highlighted in the ADMIXTURE figure of Özdemir et al., 2026 preprint): BTO001, IMA003, KH007 (G25 not available), ULN004, UVC001, CHN010, IMA008, IMA006, IMA005, IMA004, IMA007, DOL001, TEV003, IMA001, TEV002, EME002, and SAN001.

📈 Labeled Xiongnu figure by @aboutadna on X, based on the ADMIXTURE analysis in Özdemir et al. (2026 preprint).

🧬 T.me/Iranic_dna 🔗 https://iranicdna.com 🌐 https://x.com/Iranicdna

Ancient DNA reveals elite dynastic rule among Iron Age Eurasian Steppe nomads Reconstructions of selected high-status individuals and a map of sites included in the study. (A) Geographical distribution of sampled sites and individuals. Exemplary reconstructions are shown for individuals from sites Berel, Eleke Sazy, Issyk, Shilikty, and Tasaryk (Urdzhar), as well as images of elite kurgans and artifacts found at the same sites. The Eastern Scythian region is indicated with shading and geographical areas for selected archaeological cultures are shown. (B) Temporal distribution of the samples based on site and sorted chronologically. All reconstructions of clothing and weapons were made by K. Altynbekov (Ostrov Krym), except for Eleke Sazy, which was done under the supervision of Z. Samashev. Illustrations were made by A. Kumarbekova on the basis of the reconstructions. Credit: Nrken19

The Epitaph of Elisabeth (Nestorian christian) The upper part of the gravestone depicts a Christian cross rising from a lotus flower. The monument, made of greenish-blue stone, was discovered by farmers in 1981 near the southern end of Xisaogou Hill in Yangzhou. It is currently preserved in the Yangzhou Museum.

bašmeh māran īšō mešīḥa aleksandros han sakıš yıl mıŋ altı yüz yegirmi säkiz yılınta türk sakıš yılan yıl üčünč ay tokuz yaŋıta tatuluk … samšanıŋ ešliki älišbä hatun otuz üć yašınta täŋri yarlığın bütürüp yer aldılar özüti mäŋü uštmaktakı sara ripka rahel arıg kunčular birlä yurt orun tutup mıŋ mıŋ yıl(?) … bolzun ürkäč üdlärkätägi yat kılılmıš bolzun amin yin wamin

In the name of our Lord Jesus Christ. In the year 1628 according to the reckoning of Emperor Alexander, that is, according to the Turkic reckoning, in the Year of the Snake on the ninth day of the third month (20 May 1317), Elisabeth, the wife of Nu[ ]s(?) Samša(?) from Dadu, at the age of thirty-three, fulfilled the command of God—that is, she died. Her vital force (yaš kutı) and her body have taken their place in this tomb. May her soul (özüt) find a home and a place together with the pure women Sarah, Rebecca, and Rachel, who dwell in the eternal Paradise, and may it endure for thousands of years(?) … May her memory be perpetuated for all eternity! Amen, yes and amen!

大都忻都妻也里世八之墓 三十三歲身故，五月十六日明吉 歲次丁巳延祐四年三月初九日

This is the tomb of Elisabeth, wife of Xindu of Dadu [Beijing]. She died at the age of thirty-three. She was buried on the sixteenth day of the fifth month (25 July 1317) The date of her death was the year of the Ding-Snake, the fourth year of the Yanyou reign (that is, of Emperor Buyantu), on the ninth day of the third month (20 May 1317)

Geng Shimin, Hans-Joachim Klimkeit, and Jens Peter Laut. “Eine neue nestorianische Grabinschrift aus China”

нағыз таға теориясы: армысыз сөзінің түбірін ар-ұятқа телгіштер — әсіре тәңіршілдер мен әсіре діншілдер. бірі «ассалаумағалейкүм — бөтен сөз, армысыз — таза түркі амандасу сөз, “ар-ұятың таза ма?” дегенді білдіреді» десе, енді бірі «ар — арабтан келген сөз, сол арабша сөзден армысыз сөзі шыққан» дегенді алға тартады. екеуі де адасып тұр, екеуі де қазақтың сөзін ұғына алмай тұр. армысыз сөзінің ар-ұятқа түк қатысы жоқ, қатысы болуы мүмкін емес. оны біз рилзде де, әткеншек-жазбада да түсіндірген едік. бірақ армысыз — таза түркіше амандасу сөз екені анық ❤️

Tübiri "ʕār" emes, *arïg boladı. Stop spreading disinformation!

The Kazakh han, Abulay sent a letter to the Military Governor and Councillor of Yili. You inquired after our well-being. We live here peacefully and in health. May you also have peace for many years by the blessing of God! Our man, called Tubet, brought your reply to us. We were very glad to read the letter. [The letter] stated that the one hundred Aq Naiman tribesmen, who had been captured, had said, ‘We want to become albatu and to submit to the Boghda Khan.’ After this, you told [us] to accommodate these persons. We were satisfied and pleased with your words. Last year, too, there were eight fugitives: four women and four young men. Among the Three Alash, everyone heard that you sent the four women and one young man back; everyone was very glad to hear this. You had formerly said that you would send our Kazakh’s tribesman back, whose name was Monke Bay. Have you still not killed this man, Monke Bay yet? He did many evil deeds. However, despite his evil deeds, have you still not killed him? If you have not, [in the contrary case,] can it be that those who do good deeds are killed [with impunity]? Can you reply to us? Formerly, when we held the hem of the golden coat of the Ejen Boghda Khan, I stated, ‘I wish to increase my few yurt and enrich the poor yurts. [While] you regard the people within the walled-town as [your] albatu, why do not you regard the people outside walled-town [your] albatu? The people within the walled-town are the albatu. We, the people outside walled-town, are also the albatu. We will never leave the hem of the golden coat.’ [Therefore,] we were very satisfied your proposal. Now, please order your post-guards to search. You should send the Aq Naiman tribesmen back. For the others who come and go at their own discretion, they ought to be responsible for themselves. Those who have stayed in the encampment [within the Qing territory] since before are harmless (they are not worth special mention). I know well that they have stayed at the encampment from before. [Of course,] even if you did expel all of them [from the Qing territory], I would not suggest that our pastureland would become narrow and our yurt would become poor. If you do decide to say that you drive away anyone who belongs to your yurt, then please send them back to our Kazakh side by yourself. You should remain at your place. Now, there is no one who can write in the Qalmaq language. If there is rudeness [in this letter], please do forgive me.

Noda, J., & Onuma, T. (2010). A collection of documents from the Kazakh sultans to the Qing Dynasty.

Letter of Ablai to Iletu (the Military Governor of Yili)

/1/ قراق نينك خاني ابيلاي خان ايله نينك جنگ جونك ايتونغه خط اوشلادوق /2/ سز بزنينك ايسانليكى مزنى سوراب سيز بز مونده ايسان امان بارمز سيز /3/ لار نى داعى الله تعالى كوب ييلغه ايسان قيلسون سزنينك توب ديكان /4/ كشى مزدان خط يداريب سز اؤل خطنى اوقوتوب سوزين ايشتيب كوب /5/ كوب سيوندوك آغ نيمان قارمش يوز كشى بوغده خانغه الباتو بولامان /6/ اينه من ديدى ديب سز شول كشى لارينكى بيب آل ديب سز /7/ بز اؤل سوزينكيزغه راضى بولوب سيوندوك بولتور داعى سكز كشى /8/ قاجب بارغانين تورتوى قيز تورتوى بيكت انينك تورت قيز /9/ بر يكتى قيتاريب ياركانينكيزغه اوچ الچنه ايشمكان كشى قالمدى /10/ ايشتكانده سيونمكان كشى قالمدى بزنينك قراق سويلكى كشى نى قيتاريب /11/ بردى ديب قيتاريب بركان كشى نينك آتى منكى باى ديكان شول /12/ منكى باى ديكان نى اولتورمه ديسز اول يمان ايشلرنى كوب قيلادور /13/ يمان ايش قيلسه داعى اولتورمه ديمى سز يوق بو رو ايش قيلسه اولتور /14/ ديمى سز جواب بركايسز اؤل إيزين بوغده خان نينك التين ايتاكين /15/ اوشلاغنده آزغنه يورتوم كوب بولور يارلى يورتوم باى بولور ديب /16/ نيتم بار ايردى بر شهرنينك ايچنداكى البتو بولوب شهردين تاشقارى /17/ سى البتو بولمايمى سز شهر نينك ايچنداكى داي البتوسز بز تاشقارى /18/ سى داعى داي البتومز قيامتغه چه آلتون ايتاكتان ايريلماسدان /19/ ديب اوشلاغان مز سزنينك بو ايش لارينكيزكه كوب راضى مز /20/ ايمدى قره ول لارينكيزغه اتب جارلاتيب قويونكيز ايمان /21/ ديكان كشى لارنى قيتاريب سالسون اوزكه جاينچه بارب كليب توره /22/ تورغان كشى بولسه اوزى بيلسون برون دان قونوش قونوب تورغان كشى /23/ بولسه ضررسز يورغى قونوشندا تورغانين يخشى بلامان بارين هيداب /24/ چيققاساق قونوشى تار بولوب يورت يارلى بولور ديمان يوق يور /25/ تونك نينك بارين داعى هيداب چيق ديسانكيز اوزينكيز قراق /26/ ياعنه قيتاريب سالنكيز تورديكان يرينكيزده تورسون قالماقچه /27/ بنيتورغان كشيمز يوق كتك قالغانى بولسه عيب قيلمانكيز ابولاى بن بهادر والى سلطان

/1/ Qazāqniŋ ḥānï Abulay ḥān Iläniŋ jaŋ juŋ anbunğa ḥaṭ ušladuq. /2/ Siz bizniŋ esänlikimizni sorapsiz. Biz munda esän amān barmiz. Siz- /3/ lärni daġï li-llāh ta‘ālā köp yilġa esän qïlsun. Bizniŋ Tubet degän /4/ kišimizdän ḥaṭ yibäripsiz. Ol ḥaṭnï oqutup sözün ištip köp /5/ köp söyündüq. ‘Aġ naymān qarmïš yüz kiši, “boġda ḥāṅga albatu bolaman /6/ enämān” dedi’ depsiz. Šol kišiläriŋni yeyip al depsiz. /7/ Biz ol söziŋiz-ġa razï bolup söyündük. Bultur daġï sekkiz kiši /8/ qačip barġanïŋ törtüy qïz, törtüy yigit, anïŋ tört qïz, /9/ bir yig[ï]tni qaytarip yibärgäniŋiz-ġa üč alačta išitmägän kiši qalmadï. /10/ Išitgändä söyünmägän kiši qalmadï. Bizniŋ qazaq süyäkli kišini qaytarïp /11/ beripdi dep, qaytarip bergän kišiniŋ atï Möŋke Bay degän. Šol /12/ Möŋke Bay degänni öltürmädimisiz? Ol yaman išlärni köp qïladur. /13/ Yaman iš qilsa, daġï öltürmädimisiz? Yoq, bu raw[ā] iš qilsa, öltür- /14/ dimisiz? Jawābïn bergäysiz. Awwal ezen boġda ḥānnïŋ altin etäkinin /15/ ušlaġanda, azġïna yurtum köp bolur, yarli yurtum bay bolur dep /16/ niyätim bar erdi. Bir šahrniŋ ičindäki albatu bolup, šahrdin tašqari- /17/ sï albatu bolmaymïšiz? Šahrniŋ ičindäki däy albatusïz. Biz tašqari- /18/ sï daġï day albatumïz. Qiyāmatġača altun etäktän ayrïlmasdan /19/ dep ušlaġanmïz. Sizniŋ bu išläriŋizgä köp rāzïmiz. /20/ Emdi qarawullarïŋizġa aytïp jarlatïp qoyuŋiz. Anyāmān /21/ degän kišilärni qaytarip salsun. Özğä jayinča barïp kelip tura /22/ turġan kiši bolsa, özi bilsun. Burundan qonuš qonup turġan kiši /23/ bolsa, zararsïz. Burunġï qonušïnda turġanïn yaḥši bilämān. Barin häydāp /24/ čïqasaq, qonušï tar bolup, yurt yarli bolur demän yoq. Yur- /25/ tunniŋ barin daġï häydāp čïq desäŋiz, öziŋiz qazaq /26/ yaġna qaytarip salïŋiz. Turdïġan yeriŋizdä tursun. Qalmaqča /27/ bititür-ġan kišimiz yoq. Ketik qalġanï bolsa, ‘aib qilmaŋiz. Abulay bin bahādur Walī sulṭān

The Serbo-Croatian "bičak" and the Navajo "béésh" both mean "knife" and may reflect a common origin as a Wanderwort (a loanword that spread widely across the world), propagating throughout the Northern Hemisphere over the past several thousand years.

Who Were the First Turkic People ? #тюрки

Мы: 𐂃 Altay tuuki

Karachay-Balkar Y-DNA Haplogroups Rough origins of each haplogroup in Karachay-Balkars: R1a - Steppe Iranics and Turkics G2a1 - Georgians J2 - Present in Circassians, Georgians and Nakhs. No exact clade given in chart R1b - Various Indo-European peoples including Alans G2a2 - Mostly Circassians, possibly minor part from Georgians Q - Generally Siberian-associated, most likely brought by Turkics J1 - Nakh-Dagestani, possibly very minor Jewish I2, E1b and Others - Mostly ambiguous, but C, N and O are derived from Siberia.

Attended a book presentation in Astana dedicated to the reissue and translation of major works on steppe history. One of the highlights was Joo-Yup Lee presenting the Russian edition of his book The Turkic Peoples in World History. It was also exciting to see the Kazakh edition of Jack Weatherford’s Genghis Khan and the Making of the Modern World presented for the first time. Great chance to meet historian Joo-Yup Lee in person, as well as of Admin Ancient DNA and Daniel Tabin. Always inspiring to connect with people interested in the history and origins of the Eurasian steppe world.

Old Church Kazakh😂

Христианская миссионерская литература на казахском Александр Алекторов. Киргизская хрестоматия (Ч. 1). 1898

The Seal of Güyük Khan

ᠮᠥᠩᠬᠡ ᠲᠩᠷᠢ ᠶᠢᠨ ᠬᠦᠴᠦᠨᠳᠦᠷ ᠶᠡᠬᠡ ᠮᠣᠩᠭᠣᠯ ᠤᠯᠤᠰ ᠤᠨ ᠳᠠᠯᠠᠢ ᠢᠨ ᠬᠠᠨᠤ ᠵᠷᠯᠭ ᠢ ᠪᠣᠯᠭᠠ ᠢᠷᠭᠡᠨ ᠳᠦᠷ ᠬᠦᠷᠪᠡᠰᠦ ᠪᠦᠰᠢᠷᠡᠲᠦᠭᠦᠶ ᠠᠶᠤᠲᠤᠭᠠᠶ Möngke ṭngri-yin küčündür. Yeke Mongγol ulus-un dalai-in qanu ǰrlγ. Il bulγa irgen-dür kürbesü, büsiretügüi azatuγai.

Under the Power of the Eternal Heaven, if the Decree of the Oceanic Khan of the Great Mongol Nation reaches people both subject or belligerent, let them revere, let them fear

Bazylkhan, N., & Tuyakbayev, O. (2014). Official documents of the diplomacy of the steppe states: Decrees, letters, and diplomatic insignia (13th–18th centuries).

Account of military staff in Old Turkic script (~9th century)

𐰘𐰢𐰀 ⁚ 𐰋𐰃𐰾𐰃𐰨 ⁚ 𐰖 ⁚ 𐰾𐰛𐰃𐰕 ⁚ 𐰘𐰃𐰏 𐰼𐰢𐰃𐰏𐰀 ⁚ 𐰋𐰃𐰠𐰃𐰏 ⁚ 𐰛𐰈𐰭𐰈𐰠 𐰽𐰭𐰆𐰣 ⁚ 𐰉𐱁𐰞𐰀𐰯 ⁚ 𐰛𐰠𐱅𐰃 ⁚ 𐰖𐰉𐱁 𐱃𐰆𐱃𐰆𐰸 ⁚ 𐰉𐰆𐰕𐰀𐰲 ⁚ 𐱃𐰆𐱃𐰆𐰸 ⁚ 𐰈𐰼 𐰀 ⁚ 𐰋𐰈𐰼𐱅 ⁚ 𐱃𐰆𐱃𐰆𐰸 ⁚ 𐰀 ⁚ 𐰞𐱃𐰆𐰣𐱃 𐰖 ⁚ 𐰽𐰭𐰆𐰣 ⁚ 𐰖𐰺𐱃𐰢𐰞𐰃𐰶 ⁚ 𐰼𐰈𐰼 ⁚ 𐰀𐰺𐰃 𐰈𐰕 ⁚ 𐰀𐰯𐰀 ⁚ 𐱃𐰆𐱃𐰆𐰸 ⁚ 𐰆𐰞𐰀𐱃𐰃 ⁚ 𐰴𐰀𐰢 𐰍 ⁚ 𐰀𐱃𐰞𐰃𐰍 ⁚ 𐰘𐰈𐰕𐰠𐰈𐰏 ⁚ 𐰆𐱃𐰆𐰕 ⁚ 𐰼 𐰛𐰠𐱅𐰢𐰃𐰕 ⁚ 𐰋𐰃𐰼 ⁚ 𐰛𐰈𐰤 ⁚ 𐰋𐰃𐰼 ⁚ 𐰴𐰆𐰪 𐰃𐰛𐰃 ⁚ 𐰛𐰈𐰯 ⁚ 𐰋𐰏𐰤𐰃 ⁚ 𐰋𐰃𐱅𐰏𐰀𐰲𐰃 𐰃𐰾𐰃𐰕 ⁚ 𐰖𐰉𐰃𐰕 ⁚ 𐰴𐰆𐰞 ⁚ 𐰋𐱅𐰃𐰓𐰃𐰢 𐰀𐱃𐰃𐰢 ⁚ 𐰉𐰍𐰀𐱃𐰆𐰺 ⁚ 𐰲𐰃𐰏𐰾𐰃 y(ä)mä : bišinc : (a)y s(ä)kiz yig (i)rmigä bilig köŋül s(a)ŋun : b(a)šlap : k(ä)lti : y(a)baš tutuuq buzač tutuuq ör ä bört : tutuuq : altun t (a)y s(a)ŋun : y(a)rt(i)mlïïq (ä)rür : atï öz apa tutuuq : ulatï qam (i)ɣ atlïɣ yüzlüg otuz (ä)r k(ä)lt(i)miz bir : kün bir qoñ iki küp : b(ä)gni : bitgäči : isiz y(a)bïz qul b(i)tidim atïm b(a)ɣatur čigši.

Then, in the fifth month, on the eighteenth, came Bilig Köngül Sangun after having taken over the command. The adjutants (?) are Yabash Tutuq, Buzach Tutuq, Örä Bört Tutuq, and Altun Tay Sangun. We came: the Chief, Öz Apa Tutuq by name, followed by, all told, thirty men of rank and consideration. On one day: one sheep and two water-butts! Bägni (?), the commissary, is a wretched and good-for-nothing slave. Written by me, Baghatur Chigshi by name.

Thomsen, V. (1912). Dr. M. A. Stein’s manuscripts in Turkish “Runic” script from Miran and Tun-huang. Journal of the Royal Asiatic Society, 44(1), 181–227. International Dunhuang Programme. (n.d.). Or.8212/77. British Library. Retrieved May 12, 2026.

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