The Eternal Stone 𐰋𐰭𐰏𐰈⁚𐱃𐱁

Thinking of Expanding the Channel, What Do You Think?

When I first started this channel, the idea was simple. Focus only on Turkic history and culture. But lately I’ve been thinking about expanding the theme a bit. Instead of only Turkic content, I’m considering including: • Early Iranian cultures • Mongolic inscriptions • Other steppe civilizations After all, these cultures interacted, influenced each other, fought, traded, mixed, and shaped the same historical space. It wouldn’t replace Turkic content, just widen the perspective

Paiza (gerege) of Toqtamış qağan 🇰🇿 One of the rare surviving Golden Horde paizas, made of solid silver and issued in the name of Toqtamış qağan. The inscription follows the traditional imperial formula invoking Eternal Heaven and declaring the sacred authority of the qağan. Its bearer acted with the ruler’s full power, disobedience meant death. Notably, Toqtamış uses the supreme title qağan, reflecting his claim to be the legitimate heir of the Great Mongol Empire and universal Chinggisid ruler

ᠪᠦᠰᠢᠷᠡᠬᠦ ᠬᠦᠮᠦᠨ ᠠᠯᠳᠠᠬᠤ ᠦᠬᠦᠬᠦ ᠲᠣᠬᠲᠠᠮᠢᠰ ᠬᠠᠭᠠᠨ ᠤ ᠵᠠᠷᠯᠢᠭ ᠦᠯᠦ ᠶᠡᠬᠡ ᠰᠤᠤ ᠵᠠᠯᠢ ᠶᠢᠨ ᠢᠭᠡᠭᠡᠨᠳᠦᠷ ᠮᠥᠩᠬᠡ ᠲᠩᠷᠢ ᠶᠢᠨ ᠬᠦᠴᠦᠨᠳᠦᠷ möŋke teŋri-yin küçündür yeke suu jali-yin igegendür toqtamis qağan-u jarliğ ken ülü büsirekü kümün aldaqu ükükü By the power of Eternal Heaven and the protection of Great Grace: the decree of Toqtamış qağan. Whoever does not show reverence to him shall be deemed guilty and shall die

Reva, R.Yu., & Belyaev, V.A. (2017) pp. 25–37 Thanks to @bogdocholun for the help with the Mongolian script. This post would not have been possible without him.

🏴󠁧󠁢󠁥󠁮󠁧󠁿 I am broke 🇰🇿 Түк те жоқ (I don't even have nothing) 🇰🇬 Түк да жок (I don't even have nothing) 🏳 Тӱк де јок (I don't even have nothing) 🏳 Затым да юҡ (I don't even have a thing) 🏳 Бер тиен дә юк (I don't even have a cent) 🏳 Пӗр пус та ҫук (I don't even have a coin) 🏳 Бытым да суох (I don’t even have a louse)

Many cultures share a creation myth in which a dog plays a crucial role in the origin of human sin and imperfection. Here I want to look specifically at how this story appears across some Turkic traditions. 🇰🇿:

God created man from clay and left a naked dog to guard the body while He went to fetch the soul. The devil brought frost, froze the dog, and spat on the body, from which human sins and illnesses arose. When God returned, He placed the soul into man, expelled the devil, and rewarded the dog with a warm coat.

🤩:

Ülgen created man and went to find a way to give him soul, and left a naked dog to guard him. Erlik tempted the dog with a coat and smeared the man with his sputum. Afterwards, Ülgen turned the man inside out so that the smeared side was inside.

🤩:

Tură (God) made man, went for the soul and left a hairless dog to guard him; Shuytan brought cold, promised a coat for the dog and spat on the man; Tură turned the man inside out, and told the dog to eat bones and suffer beatings

In the Kazakh version, the dog is ultimately rewarded with a warm coat, suggesting forgiveness and the normalization of its role as humanity’s companion. The Altay version occupies a middle ground, focusing less on punishment and more on cosmic repair. In the Chuvash version, the dog is punished, condemned to eat bones and suffer beatings, emphasizing responsibility and blame.

¹ - Ivanovkij 1891, 250 ² - Ojnotkinova 2011, 419 ³ - Egorov 1995, 117-8

Uyuq Turan Inscription The inscription was discovered by Funtikov between 1886 and 1887 in the territory of the city of Turan. The monument itself is a deer stone, originally erected around 1000 BCE, while the textual inscription was added secondarily in the 8th–9th centuries CE. Inscriptions appear on both sides of the stone: the northern face features an image of an animal, and seals are present on the southern part of the inscription.

𐰴𐰆𐰖𐰑𐰀 : 𐰴𐰆𐰨𐰖𐰢 : 𐰇𐰔𐰓𐰀 : 𐰆𐰍𐰞𐰢 : 𐰖𐱄𐰀 : 𐰾𐰔𐰢𐰀 : 𐰖𐱄𐰀 : 𐰋𐰝𐰢𐰓𐰢 : 𐰑𐰺𐰞𐱄𐰢 : 𐰚𐰃𐰤𐰢 : 𐰴𐰑𐱀𐰢 : 𐰖𐱄𐰀 : 𐰑𐰺𐰞𐱄𐰢 quyda qunčuyum,özdä oglïm,yïta,äsizim ä,yïta,bökmädim,adrïltïm ! kinim qadašïm,yïta,adrïltïm! O my consort in the secluded place! O my son in the valley! May thou say! O my sorrow! May thou say! I did not get fully satiated. I departed. My progeny and kinsmen, may thou say! I departed.

𐰞𐱄𐰆𐰣𐰠𐰏 : 𐰚𐰅𐱀𐰏 : 𐰋𐰅𐰠𐰢𐱅𐰀 : 𐰉𐰣𐱄𐰢 : 𐱅𐰭𐰼𐰃𐰅𐰠𐰢 : 𐰚𐰀 : 𐰋𐰝𐰢𐰓𐰢 : 𐰾𐰃𐰔𐰢𐰀 : 𐰖𐱄𐰀 : altunlïg kešig belimtä bantïm.täŋri elim -kä bökmädim.äsizim ä ! yïta ! I bound my gilded quiver round my waist. I did not get fully satiated with my heavenly realm. O my sorrow! May thou say!

𐰇𐰱𐰤 : 𐰚𐰇𐰠𐰏 : 𐱅𐰃𐰼𐰏 : 𐰋𐰤 : 𐱅𐰭𐰼𐰃 : 𐰅𐰠𐰢 : 𐱅𐰀 : 𐰘𐰢𐰠𐰏 : 𐰋𐰤 öčin külüg tigir bän.täŋri elim -tä yämlig bän. I am Üchin, the glorious Tirig. I was ... in my heavenly realm.

𐰇𐰲𐰘𐰅𐱅𐰢𐱀 : 𐰖𐱀𐰢𐰴𐰀 : 𐰑𐰺𐰞𐱄𐰢 : 𐰏𐰝𐰴𐱄𐰆𐰣 : 𐰘𐰼𐰢𐰚𐰀 : 𐰑𐰺𐰞𐱄𐰢 üč yetmiš yašïmqa adrïltïm.ägük qatun yerimkä adrïltïm... I departed in the age of sixty-three. I departed from my place, from the rivers of Uyuk and Katun.

𐱅𐰭𐰼𐰃 : 𐰅𐰠𐰢𐰚𐰀 : 𐰴𐰔𐰍𐰴𐰢 : 𐰆𐰍𐰞𐰢 : 𐰣𐰆𐰔 : 𐰆𐰍𐰞𐰢 : 𐰞𐱄𐰃𐰋𐰃𐰭 : 𐰖𐰆𐰣𐱄𐰢 : täŋri elimkä qazgaqïm : oglïm,n öz oglïm altï biŋ yuntïm ... In my heavenly realm: my daughter, my son, ... my son, my six-thousand horses,

𐰴𐰣𐰢 : 𐱅𐰇𐰠𐰋𐰼𐰃 : 𐰴𐰺𐰀 : 𐰉𐰆𐰑𐰣 : 𐰚𐰇𐰠𐰏 : 𐰴𐰑𐱀𐰢 : 𐰾𐰃𐰔𐰢𐰀 : 𐰱𐰱𐰢𐰼 : 𐰇𐰏𐰠𐰼 : 𐰆𐰍𐰞𐰣𐰼 : 𐰚𐰇𐰓𐰏𐰠𐰼𐰢 : 𐰴𐰃𐰔 : 𐰚𐰠𐰤𐰠𐰼𐰢 : 𐰋𐰝𐰢𐰓𐰢 qanïm tölbäri // tölböri,qara bodïn,külig qadašïm,äsizim ä ! ičičim är,öglär oglan är küdägülärim qïz kälinlärim bökmädim. my khan Tölböri, common people, my glorious relatives, o my sorrow! My elder brother, mothers, sons, my sons-in-law, daughter, my daughters-in-law. I did not get fully satiated.

Károly, László 2024, 2 February. ‘Uyuk Turan’, in László Károly, Julian Rentzsch (eds) A Database of Turkic Runiform Inscriptions

Эйиигин кытары эдэр саас Эрчимнээх тэтимнээх кэрэ саас Олоххор омуннук хардыылыыр Олоҥхо кэрэтэ омуннаах Сып-сырдык ып-ыраас санаалаах Сымнаҕас ситэри майгылаах Эн эдэр киһигин эмэҥҥин Күүс күдэх эр хоһуун бэрдэҕин Саҥаттан саҥаны айаҕын Кэрэттэн кэрэни булаҕын Бу сиргэ эн эрэ эн бааргын Көҥүллүк эн үөһээ көтөҕүн Өбүгэн үгэһин тутуһан Олоҕун кэрэтин батыһан Айанын алгыстаах суолунан Айаннаа бу ыллык устунан Эйиигин кытары эдэр саас Эрчимнээх тэтимнээх кэрэ саас Эйиигин кытары эдэр саас Эдэр саас эдэр саас Бэйэҕин эн умса туттума Эбэтэр киһигин умнума Соҕотох буотаххын аттыгар Өйөбүл дьоннорун ол бааллар Хомойор хоргутар күннэргэр Эн сыыһа туттарбыт кэмнэргэр Умнума сулуһун үрдүгэр Эдэр саас бу дьоло аттыгар Сахаттан даҕаны улуу дьон Үөскээн-төрөөн тахсаллар Омугун сайдарын туһугар Үрдүктэн үрдүгү айаллар Эбэтэр киһигин умнума Эн улуу киһигин умнума Эйиэхэ илиибин уумнабын Эдэр саас эйиэхэ аныыбын Эйиигин кытары эдэр саас Эрчимнээх тэтимнээх кэрэ саас Эйиигин кытары эдэр саас Эдэр саас эдэр саас

Cosmology in Old Turkic Inscriptions Creation and Human Existence The creation myth appears in the opening lines of the Kültegin inscription as a reminder rather than an independent account. Creation is stated without reference to a creator, and without mention of a prior state such as chaos Kültegin inscription

𐰇𐰔𐰀 : 𐰚𐰇𐰚 : 𐱅𐰭𐰼𐰃 : 𐰽𐰺𐰀 : 𐰖𐰍𐰔 : 𐰘𐰼 : 𐰴𐰃𐰞𐰦𐰸𐰑𐰀 : 𐰚𐰃𐰤 : 𐰺𐰀 : 𐰚𐰃𐰾𐰃 : 𐰆𐰍𐰞𐰃 : 𐰴𐰃𐰞𐰣𐰢𐰾 üze:kök:teŋri:asra:yaɣız:yer:qïlïnduqda:ikin:ara:kiši:oɣlï:qılınmıš When the blue heavens above and the brown earth below were created, humankind was made between the two...

Humanity is thus positioned between Heaven and Earth within a vertically structured cosmos. The same inscription also expresses a myth of human mortality, presenting death as an inherent and predetermined condition regulated by Heaven:

𐰇𐰓 : 𐱅𐰭𐰼𐰃 : 𐰖𐰽𐰺 : 𐰚𐰃𐰾𐰃 : 𐰆𐰍𐰞𐰃 : 𐰸𐰆𐰯 : 𐰇𐰠𐰏𐰠𐰃 : 𐱅𐰇𐰼𐰇𐰢𐰾 öd:teŋri:aysar:kiši:oɣlï:qop:ölgeli:törümiš Mankind were always created to die when heaven assigns the time

The Structure of the World The world is conceived as both vertically and horizontally ordered. Horizontally, the earth is imagined as quadrangular, with its four corners (buluŋ) marking the limits of the inhabited world and associated with hostile peoples:

𐱅𐰇𐰼𐱅 : 𐰉𐰆𐰞𐰭 : 𐰴𐰆𐰯 : 𐰖𐰍𐰃 : 𐰼𐰢𐰾 tört : bulïŋ : qop : yagï : ärmis All four corners were enemies

Vertically, the inhabited world consists of the brown earth beneath the blue vault of the sky, which is metaphorically described as a roof. This conception is explicitly articulated in rock inscriptions from the Tuba River:

𐱅𐰭𐰼𐰢𐰲𐰇𐰚𐰋𐰕𐰚𐰀 𐰃𐰓𐰠𐰘𐰼𐰢𐰀 ⁚ 𐰋𐰭𐰏𐰆 ⁚ 𐰉𐰞 teŋrim öčük bizke (bol) Idil jerim a beŋgü bol O my Heaven, be a roof over us! O my land Idil, may you exist forever!

Disorder and Catastrophe myth In the Orkhon inscriptions, cosmic catastrophe is conveyed indirectly through the association of social rebellion with cosmic disorder. Disturbance of the cosmic order is understood to produce political upheaval:

𐱅𐰭𐰼𐰃 : 𐰘𐰃𐰼 : 𐰉𐰆𐰞𐰍𐰴𐰃𐰤 : 𐰇𐰲𐰇𐰤 : 𐰖𐰍𐰃 täŋri:yer:bulgaqïn:üčün:yagï:boldï Since Heaven and earth were in disorder, they revolted

A more detailed description of cosmic catastrophe is preserved in the Irq Bitig: Irq bitig:

𐰇𐰔𐰀 : 𐱃𐰆𐰢𐰣 : 𐱃𐰆𐰺𐰑𐰃 : 𐰽𐰺𐰀 : 𐱃𐰆𐰔 : 𐱃𐰆𐰺𐰑𐰃 : 𐰴𐰆𐰽 : 𐰆𐰍𐰃 : 𐰆𐰲𐰀 : 𐰀𐰔𐱃𐰃 : 𐰚𐰃𐰘𐰃𐰚 : 𐰆𐰍𐰞𐰃 : 𐰘𐰇𐰏𐰇𐰼𐰇 : 𐰀𐰔𐱃𐰃 : 𐰚𐰃𐰾𐰃 : 𐰆𐰍𐰞𐰃 : 𐰖𐰆𐰺𐰃𐰖𐰆 : 𐰀𐰔𐱃𐰃 : 𐰖𐰣𐰀 : 𐱅𐰭𐰼𐰃 : 𐰴𐰆𐱃𐰃𐰣𐱃𐰀 : 𐰇𐰲𐰇𐰨 : 𐰖𐰃𐰞𐱃𐰀 : 𐰴𐰆𐰯 : 𐰾𐰤 : 𐱅𐰇𐰚𐰠 : 𐰚𐰇𐰼𐰇𐰾𐰢𐰾 : 𐰴𐰆𐰯 : 𐰇𐰏𐰃𐰼𐰼 : 𐰾𐰋𐰃𐰤𐰇𐰼 : 𐱅𐰃𐰼 : 𐰨𐰀 : 𐰋𐰃𐰠𐰃𐰭𐰠𐰼 : 𐰓𐰏𐰇 : 𐰆𐰞 üzä tuman turdï asra toz turdï quš oglï uča aztï kiyik oglï yügürü aztï kiši oglï yorïyu aztï yana täñri qutïnta üčünč yïlta kop äsän tükäl körüšmiš kop ögirär säbinür tir anča biliñlär ädgü ol The fog was hanging above and the dust was rising below. The young birds lost their way flying, the young deer lost their way running and the children lost their way walking. By the grace of Heaven, they all met in the third year, safe and sound. They all rejoiced and were glad, it says. Know thus: The omen is good.

Here disorder is depicted as darkness above, dust below, and the loss of orientation among animals, birds, and humans. This condition lasts for three years and ends through the mercy of Heaven, indicating that catastrophe is conceived as divine punishment followed by restoration.

Klyashtorny S.G. 1981. Mythological motifs in ancient Turkic monuments Tekin, Talat. 1968. A Grammar of Orkhon Turkic Malov, S. E. 1952. The Yenisei Turkic Inscriptions: Texts and Translations

How I imagine Erklig😂😭

Başqarma - Qaytuwıñnı sağınırmın Saw bol endi, dediñ, saw bol endi, Yürəkkəyim kenət toqtap qoydı. Qollar endi qoldan ayırıldı, Eki qanat, göya qayırıldı. Eşittiñmi ekən tawışımnı? Men kütərmin hər kün qawışuwnı. Birgə yürgən soqmaqlarğa tabınırmın, Sağınırmın, qaytuwıñnı sağınırmın. Salqın ğına üzdiñ aralarnı, Nendiy sözim seni yaraladı? Adımnarıñ yürək sanap turdı: — Ayırıldıq, — dedi, — ayırıldı… Eşittiñmi ekən tawışımnı? Men kütərmin hər kün qawışuwnı. Birgə yürgən soqmaqlarğa tabınırmın, Sağınırmın, qaytuwıñnı sağınırmın.

Başqarma is a Finnish Tatar musical group founded in Helsinki in 1985 that performs contemporary arrangements of Tatar folk music. The ensemble is regarded as one of the most significant projects to have introduced Tatar musical traditions to an international audience.

In colloquial Kazakh the plural sufix (-lar/ler) has a second meaning. When you attach it to the name of one representative, it can refer to that person and their associated group. For example:

Mamalar kele jatır Mom and everybody with her are coming

Aynurlar qayda? Where is aynur and her family?

Interestingly enough Japanese does the same trick with the plural suffix (-tachi):

杏子ちゃんたち Kyōko-chan-tachi Kyōko-chan and her friend(s)

ママたち mama-tachi mommy and her friend(s)

I took this from Wiktionary, no credits to me lol. Just thought you all should see this

The Old Turkic Pantheon as Reflected in Early Inscriptions It is generally accepted that the pantheon of the Old Turks included four deities: Teŋri as the god of the heavens, Umay as the goddess of fertility, Idıq Yer-Sub as the deity of nature, and Erklig as the god of the Underworld. Teŋri on Kültegin inscription

𐱅𐰭𐰼𐰃 : 𐰖𐰺𐰞𐰴𐰑𐰸𐰃𐰤 : 𐰇𐰲𐰇𐰤 : 𐰇𐰔𐰢 : 𐰸𐰆𐱃𐰢 : 𐰉𐰺 : 𐰇𐰲𐰇𐰤 : 𐰴𐰍𐰣 : 𐰆𐰞𐰺𐱃𐰢 teŋri : yarlıqaduqın : üçin : özim : qutım : bar : üçin : qagan : olurtım Since Tengri was gracious, and since I was granted with fortune, I succeeded to the throne.

Teŋri, Umay, Yer-sub on Toñuquq inscription

𐱅𐰭𐰼𐰃 : 𐰆𐰢𐰖 : 𐰃𐰑𐰸 : 𐰘𐰼 : 𐰾𐰆𐰉 : 𐰉𐰽𐰀 : 𐰋𐰼𐱅𐰃 : 𐰼𐰨 : 𐰤𐰚𐰀 : 𐱅𐰔𐰼 : 𐰋𐰃𐰔 teŋri umay ıduq yer-sub basa berti erinç. neke tezer biz? Heaven and Umay and the Holy Spirits of the Earth and Water obviously favored us in succeeding. Why should we flee?

Umay and Erklig on Altın köl inscription

𐰆𐰴𐰢𐰕 ⁚ 𐰆𐰢𐰖 ⁚ 𐰌𐰏𐰢𐰕 ⁚ 𐰋𐰃𐰕 ⁚ 𐰆𐰖𐰀 ⁚ 𐰞𐰯 ⁚ 𐰼 ⁚ 𐰇𐰕𐰃𐰥 ⁚ 𐰀𐰞𐱅𐰃 ⁚ 𐰴𐰃𐰞𐰢𐰑𐰭 ⁚ 𐰇𐰕𐰠𐰚 ⁚ 𐱄 ⁚ 𐰇𐰕𐰥 ⁚ 𐰇𐰲 ⁚ 𐰴𐰃𐰞𐰢𐰑𐰭 uqımız umay begimiz biz uya alp er özin altı qılmadıŋ özlek at özin üç qılmadiŋ Our ancestress, our lady Umay, you did not make us with six limbs, and you did not make our horses with three legs

𐱅𐰈𐰼𐱅𐰤𐰠𐰏𐰈 ⁚ 𐰼𐱅𐰢𐰕 ⁚ 𐰌𐰕𐰥𐰃 ⁚ 𐰼𐰚𐰠𐰐 ⁚ 𐰑𐰺𐱄𐰃 ⁚ 𐰖𐱄𐰀 törtinligü ertimiz bizni erklig adırtı yıta There were four of us; Erklig separated us. oh, sorrow

Erklig on Irq bitig

𐰼 : 𐰉𐰴𐰀 : 𐰉𐰺𐰢𐰃𐰾 : 𐱃𐰍𐰑𐰀 : 𐰴𐰢𐰞𐰢𐰞𐰾 : 𐱅𐰭𐰼𐰃𐰓𐰀 : 𐰼𐰚𐰠𐰏 : 𐱅𐰃𐰼 : 𐰨𐰀 : 𐰋𐰃𐰠𐰃𐰭𐰠𐰼 : 𐰖𐰉𐰔 : 𐰆𐰞 er abqa barmış tağda qamlamıš teŋride erklig tir ança biliŋler yabız ol It is said that a warrior-husband went out to hunt. While in the mountains, he performed a ritual invocation, saying: "Erklig is a god". Be aware that this is sinful

𐰞𐰯 : 𐰼 : 𐰆𐰍𐰞𐰃 : 𐰾𐰇𐰚𐰀 : 𐰉𐰺𐰢𐰃𐰾 : 𐰾𐰇 : 𐰘𐰃𐰼𐰃𐰤𐱅𐰀 : 𐰼𐰚𐰠𐰃𐰏 : 𐰽𐰉𐰲𐰃 : 𐱅𐰇𐰼𐱅𐰢𐰃𐰾 : 𐱅𐰃𐰼 : 𐰋𐰃𐰭𐰼𐰇 : 𐰚𐰠𐰾𐰼 : 𐰇𐰔𐰃 : 𐰀𐱃𐰣𐰢𐰃𐰾 : 𐰇𐰏𐰼𐰨𐰇𐰠𐰇𐰏 : 𐱃𐰃 : 𐰘𐰃𐱅𐰃𐰏𐰠𐰃𐰏 : 𐰚𐰠𐰃𐰼 : 𐱅𐰃𐰼 : 𐰨𐰀 : 𐰋𐰃𐰠𐰃𐰭𐰠𐰼 : 𐰪𐰃𐰍 : 𐰓𐰏𐰇 alp er oğlı süke barmış sü yirinte erklig sabçı töretmiş tir ebiŋerü kelser özi atanmış ögrünçülüg atı yetiglig kelir tir ança biliŋleri anığ edgü They say that the son of a heroic warrior went on a campaign. On the battlefield, Erklig made him his messenger. It is said that when he returns home, he comes back famous and joyful, with the honor of a man who has reached maturity. This is considered very good.

𐰨𐰯 : 𐰞𐰴𐰆 : 𐰚𐰤𐱅𐰇 : 𐰇𐰠𐰇𐰏𐰃 : 𐰼𐰚𐰠𐰃𐰏 : 𐰆𐰞 ançıp alqu kentü ülügi erklig ol And the fate of everyone, without exception, is in the hands of Erklig.

Proverb about Umay on Dīwān Lughāt al-Turk

اُمايقا تَبِنسا اُغُل بُلوُر Umayqa tabınsa oğul bolur He who honors Umay gains offsprings

Sources:

Dybo A. V. 2018. Proto-Turkic Mythologic Terms: Some Etymological Observations Tekin, Talat. 1968. A Grammar of Orkhon Turkic Kormushin, I. V. 1997. Turkic Yenisei Epitaphs: Texts and Studies. Klyashtorny S.G. 1981. Mythological motifs in ancient Turkic monuments Kashgari M. 2005. Dīwān Lughāt al-Turk (Almaty)

Medieval Western Turkic (𐰆𐰣 ⁚ 𐰸) reconstruction 5th ~ 9th century

The man buried in an inlet burial at the Zhetysu Saka kurgan, standing 158 cm tall, exhibited a strongly Mongoloid appearance. His skull is mesocranial, with considerable cranial length and width. The height of the cranial vault is large at the occipital region but smaller at the parietal region. The horizontal circumference is large, while the transverse and sagittal arcs are average. The frontal bone is very broad, with a small frontal profile angle and pronounced curvature. The skull base is very wide, and the facial skeleton is broad across the upper, middle, and zygomatic diameters. The orbits are medium in both width and height. The nasal bones are platyrhynic, with high and very broad dimensions. The face is horizontally flattened at both the upper and lower levels, and the canine fossa is also flattened. The mandible has significant width at the condylar, angular, and anterior regions, along with notable body thickness and ramus width

Ancestral Whisper. 2025. Zhetysu Turkic, Pazyryk Korgantas

Etymology of бақсы (shaman) Ultimately from Middle Chinese 博士 (pak dzriˣ) Compare: 🇰🇬🏴 baqşı 🇺🇿🇺🇿 bahşı 🏴 baqsı 🏴 paqtsı 🌄 པག་ཤི (pag shi) 🇲🇳 ᠪᠠᠭᠰᠢ (bagsi) 🇰🇷 박수 (baksu) The word is also attested in Old Uyghur texts A recipe for preparing Kapitthāṣṭaka

𑀪𑁄𑁇𑀲𑀺𑀁𑀳𑀸𑀰𑀓𑁆𑀢𑀺𑀪𑀸𑀳𑁆𑀰𑀺𑀆𑀬𑁆𑀫𑀺𑀱𑁆‌𑀑𑀮𑁆‌ Bo Sinhašakti Baḥšï aymïš ol This is what the Master Siṃhāśakti said

Art by - @Varymas Clauson, Gerard (1972), “bağşı:”, in An Etymological Dictionary of pre-thirteenth-century TurkishDieter, Maue (2015), Alttürkische Handschriften: Dokumente in Brāhmī und Tibetischer Schrift

During the Russo-Ukrainian war, Russian attacks have destroyed some Turkic stone balbals from the Kipchak period. Even so, Ukrainian soldiers and museum workers are rescuing the remaining balbals from war zones and moving them to safe places. First photo: Ancient Turkic stone balbals before the Russian invasion of Ukraine. Second photo: A balbal destroyed by Russian occupiers. Third photo: A red flag tied to an ancient statue, like those Russian forces hang on poles and buildings in occupied areas of Ukraine. Fourth photo: Ukrainian soldiers removing the balbals from the combat zone Thank you to the Ukrainians who care for and protect culture even during war. Your efforts matter, and they will not be forgotten. Teŋri yarılqazun 𐱅𐰭𐰼𐰃 ⁚ 𐰖𐰺𐰃𐰞𐰴𐰀𐰕𐰆𐰣

Happy Independence Day!🥳 𐰉𐰍𐰃𐰢𐰽𐰕𐰞𐰴 ⁚ 𐰚𐰈𐰤𐰈 ⁚ 𐰴𐰆𐱃𐰞𐰆𐰍 ⁚ 𐰉𐰆𐰞𐰕𐰆𐰣 ! Long live, Qazaqstan!🇰🇿 𐰴𐰕𐰴 ⁚ 𐰃𐰠𐰃 ⁚ 𐰋𐰭𐰏𐰈 ⁚ 𐰖𐱁𐰕𐰆𐰣 !

Qarasaqpay inscription An ancient monument engraved after Ämir Temir’s campaign against Toqtamış, the khan of the Golden Horde, in 1391. This historical heritage was found near Qarasaqpay in the Ulı taw region of Kazakhstan. It was first identified by the renowned Kazakh scholar Qanış Satbayev during a research expedition in 1935. The text is written in the Chagatai language, using the Old Uyghur alphabet.

Tariq yettı yuz yıl toqsan üçintä qoy yaznıñ ara ay Turannıñ sultanı Timurbeg üç yuz miñ çerig bile Islam üçün Toqtamışqan bulğar qanıqa yurıdı Bu yerge yetip belgü bolzun tep bu obanı qopardı Teñri nısbat bergey inşalla Teñri ul kişike rahmat qılğay bizni dua bıla yad qılğay

I, Temir-bek, Sultan of Turan, set out with three hundred thousand troops on a campaign against Toqtamış, Khan of the Horde, in the year 769. Upon arriving here, I left this mark for future generations. May God be with us.

Ponomaryov (1945) Grigoryev, Telitsin, Frolova (2010)