Orchon-Inschriften

Koordinaten: 47° 33′ 36,7″ N, 102° 50′ 27″ O

Reliefkarte: Mongolei
marker
"Chöšöö-Čajdam-1, -2"​
Köl-Tegin-Stele

Die Orchon-Inschriften sind mehrere in Stein gemeißelte Grab- und Gedenkinschriften am Orchon-Fluss in der Mongolei. Sie sind in alttürkischen Runen geschrieben. Die Stelen mit den Inschriften sind jeweils Teil eines monumentalen Gedenkkomplexes zur Erinnerung an berühmte Verstorbene, enthalten aber keine Bestattungsstätte (Grab).

Zu den am besten erforschten, längsten und bekanntesten dieser Inschriften zählen die auf einer allseitig beschriebenen Stele befindliche Köl-Tegin-Inschrift und die Stele für Bilge Qagan, die sich etwa einen Kilometer voneinander entfernt in der Nähe des Sees Kočo Tsaydam befinden. Der alttürkische Text auf beiden Stelen – bei den geehrten Personen handelt es sich um Brüder – ist weitgehend identisch. Die Stelen sind allseitig beschrieben und enthalten auf einer ihrer Seiten auch eine chinesische Inschrift, die vom Kaiser persönlich verfasst worden war[1] und durch eine Gesandtschaft überbracht wurde. Zu diesen Inschriften wird meist auch das aus zwei Stelen bestehende Tonyukuk-Denkmal hinzugerechnet, das sich etwa 200 km östlich am Oberlauf der Tola befindet. Diese Inschriften aus dem 7. Jahrhundert bilden die ersten schriftlichen Zeugnisse einer Turksprache.

Bilgä-Khagan-Stele
Replikat einer Orchon-Stele auf dem Gelände der Gazi Üniversitesi in Ankara

Archäologisch werden die Fundstätten als Chöšöö-Čajdam-1 (Bilgä Khagan), Chöšöö-Čajdam-2 (Köl Tegin, bei beiden Lage: N 47° 33' 36.75'' E 102° 50' 27.03'') und Cagaan-Ovoo-1 (Tonyukuk, Lage bei N 47° 41 ' 66'' E 107° 28' 59'') beschrieben.[2] Die Stelen selbst befinden sich nicht mehr vor Ort.

Die Denkmäler haben dabei eine mehrfache Bedeutung. Zum einen sind sie Zeugnisse einer materiellen Kultur, die sich unter dem Einfluss der Herrschaft der Türken-Khaghane im eurasischen Steppenraum von Ostasien bis nach Osteuropa herausbildete, zum anderen sind die Texte als Quelle für die innerasiatische Geschichte zur Zeit ihrer Herrschaft von Bedeutung und drittens kommt in den Texten selbst die früheste bekannte, zweifellos türkische Sprache zum Ausdruck.

Die Inschriften sind allerdings nicht die frühesten schriftlichen Zeugnisse nomadischer Völker in Innerasien. Zeitlich früher sind die Bugut-Inschrift und die 1975 entdeckte Khüis-Tolgoi-Inschrift. Die Bugut-Inschrift wurde in einer Kultanlage im Archangai-Aimag aufgefunden und besteht aus einer schlecht erhaltenen Inschrift in sogdischer Sprache und Schrift und einem kaum entzifferbaren Text in Brahmi-Schrift. Sie wird auf unmittelbar nach der Regierungszeit Tatpār Qaγans kurz nach 581 datiert[3]. Die Inschrift von Khüis Tolgoi wurde in der Nähe der Wasserscheide der Flüsse Orchon und Tula aufgefunden und ist, ebenfalls schlecht leserlich, in Brahmi-Schrift abgefasst. Sie wird aufgrund einer Nennung des Türken-Khaghans Niri, von dessen Feinden sie vermutlich stammt, auf nach 603 datiert[4]. Die Sprache der Inschrift wurde als eine mongolische Sprache erkannt, mutmaßlich die Sprache der Tabgatsch[5].

Beschreibung und Datierung

Die Stelen waren jeweils Teil einer komplizierten und teils recht aufwendigen Memorialanlage, in deren Zentrum ein auch als „Kapelle“ bezeichneter Tempel lag. Dorthin führte ein mehrere Kilometer langer Weg, der von Reihen anthropomorpher Steinskulpturen (Balbals) gesäumt ist, die getötete Feinde darstellten und dazu bestimmt waren, dem Toten im Jenseits als Sklaven zu dienen. Die Bestatteten waren Bilge Khagan (alternative Schreibweise: Bilgä Qaγan), der Sohn des Gründers des Zweiten Alttürkischen Reichs Elteriš und dritter Khagan dieses Reichs, sein Bruder Köl Tegin (alternative Schreibweise: Kül Tegin) und Tonyukuk (alternative Schreibweise: Toñuquq), der Ratgeber/Minister Bilge Khagans und seines Vaters Elteriš. Die Stelen sind zum Teil beachtlich groß. Die Köl-Tegin-Stele misst in der Höhe 3,75 m, in der Breite an der Ost- und Westseite zwischen 1,32 und 1,22 m und an der Nord und Südseite ca. 0,45 m.[6] Sie war im Panzer einer Schildkrötenskulptur verankert und befand sich möglicherweise in einem überdachten, offenen Kiosk. Das Zentrum der Anlage befand sich in einem mit Wall und Graben umfriedeten, mit Tonziegeln gepflasterten Bereich. Der Eingang war von zwei Widderskulpturen gerahmt. Die Anlage für Bilgä Khaghan war noch monumentaler, ist aber schlechter erhalten und dokumentiert. 2000–2004 fanden dort Ausgrabungen statt[2]. Eine zeichnerische Rekonstruktion der Anlage Chöšöö-Čajdam-2 findet sich bei Sören Stark auf S. 497[7]. Die alttürkischen und chinesischen Texte sind voneinander unabhängig und enthalten unter anderem Details aus der Biographie der Verstorbenen und eine Darstellung der Geschichte der Herrscher-Dynastie von den Gründern Bumın Kagan und Istämi an bis zu den Lebzeiten der Verstorbenen. Sie zeigen das alttürkische Reich auf dem Gipfel seiner Macht kurz vor seinem Untergang. Bilge Khagan rühmt sich seiner Kriegszüge von der Shandong-Ebene nahe dem Ozean im Osten bis zum „Perlenfluss“, dem Syrdarja und dem „Eisernen Tor“, einem Bergpass, an der Grenze von Transoxanien nach Tocharistan, im Westen und nach Tibet im Süden.[8] Das Memorial für Tonyukuk wird auf kurz nach 725, das für Köl Tegin auf das Jahr 732 (der 27. Tag des 7. Monats des Affenjahres) und das für Bilgä Khagan auf das Jahr 735 datiert[2]. Eine solche Datierung hatte schon 1898 Josef Marquart vertreten[9]

Der Name des Köl Tegin

Der Name Köl Tegin – Tegin bedeutet in etwa „Prinz“ – wurde in der Vergangenheit und auch bis heute manchmal auch als Kül Tegin oder Kül Tigin gelesen, weil die Vokalwerte der Runen nicht eindeutig sind. Die Lautwerte „o“ und „u“, „ö“ und „ü“ und „i“ und „ı“ werden mit demselben Zeichen bezeichnet; „e“ nur in einigen Fällen gesondert mit einem Zeichen belegt.[10] Als moderner türkischer Vornamen wird er in der Form Gültekin und mit einer ahistorischen Volksetymologie als „Rosenprinz“ gedeutet. Nach u. a. Scharlipp rührt der Name aber von dem alttürkischen Wort köl (im modernen Türkisch in der Form „göl“ und der Bedeutung „See“) her, das im Alttürkischen „See“, „Meer“, „Ozean“ bedeute. Er reihe sich damit in Namen wie Dschingis Khan („Ozeanherrscher“) oder Dalai Lama („ozeangleicher Lehrer“) ein. Die Vokalisierung kül („Asche“) ergebe dagegen keinen Sinn.[11]

Entzifferung der Texte

Bereits im 18. Jahrhundert waren Nachrichten über die Inschriften nach Europa gedrungen, Im 19. Jahrhundert erbrachten zwei finnische Expeditionen unter Johannes Reinhold Aspelin 1888 und O. Heikel 1889 und eine russische Expedition von Nikolai Michailowitsch Jadrinzew zahlreiche Steine und Reproduktionen der Inschriften nach Europa. Davon ausgehend gelang dem Linguisten Vilhelm Thomsen die Entzifferung der Runenschrift, worüber er erstmals 1893 in einem Aufsatz publizierte.[12] Thomsens Lesungen sind bis heute anerkannt.[13]

Die Entzifferung erfolgte in mehreren Stufen. Thomsen begann mit der längsten und am besten erhaltenen Inschrift, der Köl-Tegin-Inschrift. Aus der chinesischen Inschrift wurde bekannt, dass es sich um Personen aus dem Alttürkischen Reich handelte und daher die Vermutung einer türkischen Sprache nahelag. Thomsen hatte Kenntnisse der zeitgenössischen osmanisch-türkischen Sprache wie der bereits bekannten altuigurischen Sprache, einer späteren Variante der in den Texten verwendeten alttürkischen Sprache, und erkannte, dass die Schriften über ein Interpunktionssystem verfügten. Die geringe Anzahl der Zeichen legte eine Buchstabenschrift nahe. Es gelangen ihm immer weitere Entzifferungen von Wörtern. Er entdeckte dabei, dass die Runenschrift, entsprechend den Gesetzen der Lautharmonie zwischen palatalen und velaren Konsonanten unterschied und die Laute a und ä als inhärent nicht geschrieben wurden. Diese Beobachtung ermöglichte es ihm auch, die zahlreichen Vokabeln zu deuten, die in untürkischer Weise anscheinend mit l- und m- anlauteten, weil der vokalische Anlaut nicht geschrieben wurde.[14]

Rezeption in der Türkei

Die Entzifferung der Orchoninschriften fand auch im Osmanischen Reich Beachtung. Bereits 1895, ein Jahr vor Vilhelm Thomsens zusammenfassender Veröffentlichung zu den Orchoninschriften,[15] erschien in der osmanischen Zeitschrift İkdam ein anonymer Artikel über die Inschriften. Der mutmaßliche Verfasser, Necip Âsım [Yazıksız], veröffentlichte 1897 eine Monographie über die Inschriften.[16]

Das Interesse im Osmanischen Reich und dann der Türkei an den Inschriften ging Hand in Hand mit der Entwicklung des türkischen Nationalismus, zeigten sie doch, dass es eine beachtenswerte vorislamische türkische Kultur gab und der Name „Türken“ als Bezeichnung der künftigen Nation durchaus ein Renommee besaß. Die Bezeichnung „Osmane“ war nicht nur wegen des Zerbrechens des Reiches an den Nationalismen der reichsangehörigen Völker, sondern auch durch das Verhalten der letzten osmanischen Herrscher seit Abdülhamid II. in Misskredit geraten. Unter den türkischen Wissenschaftlern, die sich mit den Inschriften befassten, ragen Hüseyin Namık Orkun heraus, der in 4 Bänden[17] alle zugänglichen Runeninschriften transkribierte, transliterierte, übersetzte, kommentierte und mit Glossen versah, und Talât Tekin, dessen 1968 erstmals erschienene Grammatik[18] als Standardwerk für die alttürkische Sprache der Orchoninschriften gilt[19].

Literatur

  • Sergej Grigorʹevič Kljaštornyj, Tursun Ikramovič Sultanov: Die Geschichte Zentralasiens und die Denkmäler in Runenschrift. Schletzer, Berlin 2007, ISBN 978-3-921539-42-2, S. ?.
  • Vilhelm Thomsen: Inscriptions de l’Orkhon déchiffrées. Helsingfors 1896 (archive.org).
  • Sören Stark: Die Alttürkenzeit in Mittel- und Zentralasien. Archäologische und historische Studien. Reichert Verlag, Wiesbaden 2008, ISBN 978-3-89500-532-9, S. ?.
  • Wolfgang-Ekkehard Scharlipp: Die alttürkische Literatur. Einführung in das vorislamische Schrifttum. Verlag auf dem Ruffel, Engelschoff 2005, ISBN 3-933847-14-1.
  • Vilhelm Thomsen: Déchiffrement des inscriptions de l’Orkhon et de l’Iénisséi. Notice préliminaire. In: Bulletin de l’Academie Royale du Danemark. 1893, S. 285–299 (archive.org).

Einzelnachweise

  1. ↑ Wolfgang-Ekkehard Scharlipp: Die alttürkische Literatur. Einführung in das vorislamische Schrifttum. Verlag auf dem Ruffel, Engelschoff 2005, ISBN 3-933847-14-1, S. 19.
  2. ↑ a b c Sören Stark: Die Alttürkenzeit in Mittel- und Zentralasien. Archäologische und historische Studien. Reichert Verlag, Wiesbaden 2008, ISBN 978-3-89500-532-9, S. 75–78
  3. ↑ Sören Stark: Die Alttürkenzeit in Mittel- und Zentralasien. Archäologische und historische Studien. Reichert Verlag, Wiesbaden 2008, ISBN 978-3-89500-532-9, S. 71–72
  4. ↑ Étienne de La Vaissière: The Historical Context to the Khüis Tolgoi Inscription In: Journal Asiatique 306, Nr. 2 2018, S. 315–319, 317
  5. ↑ Alexander Vovin: An Interpretation of the Khüis Tolgoi Inscription. In: Journal Asiatique 306, Nr. 2 2018, S. 303–313, 312
  6. ↑ Wolfgang-Ekkehard Scharlipp: Die alttürkische Literatur. Einführung in das vorislamische Schrifttum. Verlag auf dem Ruffel, Engelschoff 2005, ISBN 3-933847-14-1, S. 29.
  7. ↑ Sören Stark: Die Alttürkenzeit in Mittel- und Zentralasien. Archäologische und historische Studien. Reichert Verlag, Wiesbaden 2008, ISBN 978-3-89500-532-9, S. 497
  8. ↑ Wolfgang-Ekkehard Scharlipp: Die alttürkische Literatur. Einführung in das vorislamische Schrifttum. Verlag auf dem Ruffel, Engelschoff 2005, ISBN 3-933847-14-1, S. 34–35.
  9. ↑ Joseph Marquart: Die Chronologie der alttürkischen Inschriften, Leipzig 1898, Nachdruck: MV-History, Bremen 2021, ISBN 978-3-7536-3871-3; S. 54/55
  10. ↑ Annemarie von Gabain: Das Alttürkische. In: Jean Deny u. a. (Hrsg.): Philologiae Turcicae Fundamenta: Tomus Primus. [Turksprachen]. Steiner, Wiesbaden 1959, S. 21–45, 24.
  11. ↑ Wolfgang-Ekkehard Scharlipp: Die alttürkische Literatur. Einführung in das vorislamische Schrifttum. Verlag auf dem Ruffel, Engelschoff 2005, ISBN 3-933847-14-1, S. 33–34.
  12. ↑ Vilhelm Thomsen: Déchiffrement des inscriptions de l’Orkhon et de l’Iénisséi. Notice préliminaire. In: Bulletin de l’Academie Royale du Danemark. 1893, S. 285–299.
  13. ↑ Wolfgang-Ekkehard Scharlipp: Die alttürkische Literatur. Einführung in das vorislamische Schrifttum. Verlag auf dem Ruffel, Engelschoff 2005, ISBN 3-933847-14-1, S. 33–34.
  14. ↑ Wolfgang-Ekkehard Scharlipp: Die alttürkische Literatur. Einführung in das vorislamische Schrifttum. Verlag auf dem Ruffel, Engelschoff 2005, ISBN 3-933847-14-1, S. 20–22.
  15. ↑ Vilhelm Thomsen: Inscriptions de l’Orkhon déchiffrées. Helsingfors 1896.
  16. ↑ En Eski Türk Yazısı. İstanbul 1315 A.H. [1897], zu deutsch: „Die älteste türkische Schrift“; s. Wolfgang-Ekkehard Scharlipp: Die alttürkische Literatur. Einführung in das vorislamische Schrifttum. Verlag auf dem Ruffel, Engelschoff 2005, ISBN 3-933847-14-1, S. 25–27.
  17. ↑ Hüseyin Namık Orkun: Eski Türk yazıtları 4 Bände, Devlet Basımevi, Istanbul 1936–1941
  18. ↑ Talât Tekin: A Grammar of Orkhon Turkic. Indiana Univ. u.a, Bloomington u. a. 1968
  19. ↑ Wolfgang-Ekkehard Scharlipp: Die alttürkische Literatur. Einführung in das vorislamische Schrifttum. Verl. auf dem Ruffel, Engelschoff 2005, ISBN 3-933847-14-1, S. 26

Auf dieser Seite verwendete Medien

Bilge Khagan monument Mongolia.JPG
Monument to Bilge Khagan, Orkhon valley, Mongolia
Kultigin Monument of Orkhon Inscriptions.jpeg
Autor/Urheber: Vezirtonyukuk, Lizenz: CC BY-SA 4.0
Kultigin Monument of Orkhon Inscriptions
1st side

When the blue sky above and the brown earth below were created, between them a human being was created. Over the human beings, my ancestors Bumin Kagan and Istemi Kagan ruled. They ruled people by Turk laws, they led them and succeeded. From all four sides there were enemies. They sent there lance-bearing armies to conquer all those people in the four quarters of the world and made them still. They made bow those, who had heads and made kneel those, who had knees. To eastwards up to the Kadyrkhan mountain forests and westwards as far as the Iron Gate they went on campaign. There were Kok (Blue) Turks between the two boundaries, having neither rulers nor masters. Wise kagans were they. Great kagans were they. Their buyruqs (officials), too, were wise and brave, indeed. They were great too. Both the lords and people were straightforward and honest. For this reason, kagans were able to rule the state. They (the lords) thus passed away (lit.: 'flied away to Tengri'). As mourners and laments there came from the east, the representatives of the people of the Böküli Čölüg (Korea), Tabγač (Chinese), Avar, Rome, Kirgiz, Uc-Quriqan, Otuz-Tatar, Qitaŋ and Tatabi, this many people came and mourned and lamented. So famous kagans were they. Then the younger brothers became kagans, and their sons became kagans. But, apparently the younger brothers did not resemble their elder brothers. The sons did not resemble their fathers. Unwise kagans succeeded to the throne. Bad kagans succeeded to the throne. The lords and people went unfair. Since they give way to Chinese people, since they were defrauded by them, younger and elder brothers became revengeful and enemy to each other. Turk people were exiled. The kagans were exiled. Chinese people made your kind sons slave; made your beautiful daughters servant. The Turk lords forgot their Turk titles. Those lords held Chinese titles and obeyed the Chinese emperor for fifty years, and gave their deeds and services to him. They went on campaigns up to the Böküli kagan in east, and as far as the Iron Gate in west. They gave the Chinese emperor to rule the state and lordship. Then, Turk common people said as follows: "I had a state. Where is my state now? Who do I give my state to? I had kagans. Where is my kagan now? Who do I give my deeds and services to?" So they became hostile to the Chinese emperor. They became hostile and strike against, (but) they submitted again. They were near to annihilated. They couldn't get that they gave all their deeds and services, they had no warn against. All Turk people degraded, they had no generation and went to ruins. Then Turk Tengri above, Turk holy Earth and Water said as follows: "in order to Turk people would not go to ruin and in order to it should be a nation again", they rose my father Ilteris Kagan, and my mother Ilbilga Katun, to the top and sat them upwards on the throne. My father, the kagan, gathered together seventeen brave lords. All having heard that they went off on campaigns, those who were in towns went off to fields, and those who were on mountains went down, gathered together seventy brave men. Tengri gave them power, my father's army was like wolves, their enemies were like sheep. Having gone on campaigns forward and backward, gathered together seven hundred soldiers. After they had numbered seven hundred men, he brought them to order and trained people who had lost their state and their kagan, people who had turned to slaves and servants, people who had lost the Turk institutions, brought to order and followed the rules of my ancestors. Then he gave people Tolis and Tardush states. And gave them two rulers, a yabgu and a šad. Chinese people were our enemy in south, Tokuz-Oguz people in north with Baz Kagan on head were our enemies too. The Kirgiz, Quriqan, Otuz-Tatar, Qitaŋ and Tatabi – they all were hostile to us. My father, the kagan, was on campaigns forty-seven times and engaged in twenty battles. By the grace of Tengri, he took the realm of those who had had a realm, and captured the kagan of those who had a kagan; he subjugated enemies. He made powerful enemies kneel and proud ones to bow. (My father, the kagan,) after he had founded (such a great) empire and gained power, passed away (lit.: 'went flying'). Balbals erected for my father, the kagan, were first erected from Baz Kagan's balbals. My uncle succeeded to the throne then. My uncle, the kagan, organized and nourished Turk people anew. He made poor people rich and few people numerous. When my uncle, the kagan, succeeded to the throne, I was šad over Tardush people. Together with my uncle, the kagan, we went on campaigns eastwards up to Green River (= Yellow River) and Shantung plain, and we went on campaigns westwards as far as the Iron Gate, (We went on campaigns up to the land of Kirgiz) beyond the Kogmen (mountains). We went on campaigns twenty-five times in all and we fought thirteen times. We took the realm of those who had a realm, and we captured the kagan of those who had a kagan; we made powerful enemies kneel and proud ones to bow. The Turgesh kagan (and his people) was our Turk. (Because of their unawareness and foolishness) their being traitorous to us, their kagan had died; his buyruqs and lords, had died too. The On-Oq people suffered (a great deal). In order the land (lit.: 'earth and water'), which was ruled by our ancestors, not to be left without a ruler, we organized Az people and put them in order.... and because they were treasons their kagan had died; his buyruqs and lords, also was Bars Beg. It was we, who had given him the title of kagan. We had also given him my younger sister, the princess, in marriage. But, he betrayed (us). (As a result) the kagan was killed and people became slaves and servants. In order the Kogman land would not remain without a ruler, we organized the Az and Kirgiz peoples, and then we came (back) and fought. We gave (them) back.... Eastwards as far as beyond the Khingan mountains we thus settled and organized people; westwards as far as Kaŋu Tarman we thus settled and organized Turk people. At that time our slaves themselves had slaves (and servants themselves had servants. Younger brothers did not acknowledge their elder brothers, and sons did not acknowledge their fathers). We had such well-acquired and well-organized state and power. You, Turk and Oguz lords and peoples, hear this! If the sky above did not collapse, and if the earth below did not go away, what could destroy your state and power? О Turk people, regret and repent! Because of your unruliness, you yourselves betrayed your wise kagan, who had (always) supported you. And you yourselves betrayed your good realm, which was free and independent. And you (yourselves) caused discord. Where did the armed (people) come from and dispersed you? Where did the lancer come from and carried you away? You, people of sacred Otukan mountains, it was you, who went away. Those (of you), who meant to go to east went to east, and those (of you), who meant to go to west went to west. In places you went away, your (only) profit was the following: your blood ran like a river, and your bones were heaped up like a mountain; your sons worthy of becoming lords became slaves, and your daughters worthy of becoming ladies became servants. Because of your unawareness and because of your mischievousness, my uncle, the kagan, met his death. First I erected balbals (for him) beginning from Kirgiz kagan's. Tengri, which had raised my father, the kagan, and my mother, the katun, and which had granted them a state, For the name and fame of the Turk people would not perish, (that Tengri) enthroned (me). I did not become ruler of wealthy and prosperous people at all; (on the contrary,) I became a ruler of poor and miserable people, who were food-less inside and cloth-less outside. I and Kultegin, my younger brother, consulted together. For the name and fame of people, which our father and uncle had ruled, would not perish, and For the sake of Turk people, I did not sleep at night and I did not relax by day. Together with my younger brother, Kultegin, the two šads, we worked to death and I won. Having won and gathered in that way, I did not let people split into two parts like fire and water. (When) I (succeeded to the throne) in all countries people, who had gone (in almost all directions) vagrant people came back utterly exhausted, without horses and without clothes came back. In order to nourish people, I, with great armies, went on campaigns twelve times, northwards against Oguz people, eastwards against the Qitan and Tatabi, southwards against Chinese, (and I fought ... times). After (that), since I had fortune and since I had good luck – my Tengri was gracious! – I brought people to life, who were going to perish, and nourished them. I dressed naked people with clothes and I made poor people rich and few people numerous. I made them superior than people, who had great states and (esteemed rulers). I subdue all people, who live in four parts of the world. There was no enemy left. Many of them submitted to me. My younger brother, Kultegin passed away, after he had established the powerful lordship, where people had been giving their services to me. When my father, the kagan, passed away, my younger brother Kultegin was at the age of seven... My younger brother Kultegin became a man due to good luck of my Umay-like mother, the katun. When he was sixteen, my uncle, the kagan, gathered the lords. We went on a campaign in direction of Six-Čub Sogdian colonies. The Chinese governor On-Tutuq came with fifty thousand armies. And we fought. Kultegin attacked on his foot. He took On-Tutuq Yorčyn with his army. He showed their weapons to the kagan. We destroyed that army then. When he was twenty-one years old, we fought against General Čača. First he mounted Tadqyš Čor's gray horse and attacked. That horse died there. Secondly, he mounted Isbara Yamtar's gray horse and attacked. That horse died there. Thirdly, he mounted Yigan Silbeg's dressed bay horse and attacked. That horse died there. He was hit with more than one hundred arrows on his armor and caftan, (but) he was not hit on head and face even once. Turk lords, you all know what attacking is! We destroyed that army then. Then Great Irkin of Bayirqu land became our hostile. We destroyed him too at Turgi-Yaraγun lake. The Great Irkin ran away together with few men. Kultegin was... year old. We went on a campaign against Kirgiz. Dissecting lance-deep snow we marched around the Kogman mountains and fell upon Kirgiz people. We fought with their kagan at the Soŋa mountains. Kultegin mounted Bayirqu's (white stallion) and attacked. He hit one man with an arrow and killed two men with spear. He was attacking until the backbone of Bayirqu's white stallion was broken. We killed the Kirgiz kagan and conquered his country. In that year we marched to Turgesh ... crossing over the Irtish river. We fell upon Turgesh people and conquered them. A lot of army of the Turgesh kagan came clustered (against us) at Bolču land. We fought with them. Kultegin mounted Bašγu's white horse and attacked. The Bašγu's white horse ... and he (i.e., Kultegin) himself captured two of them. There he again broke into (the enemy's lines) and captured the Az Tutuq (Governor) and his army. There we killed their kagan and subdued his country. Many of the common Turgesh people run away. We ... those people in Tabar. To subdue Sogdian people, we marched as far as the Iron Gate, crossing over the Pearl (Syrdaria) river. Then common Turgesh people rose in revolt in back. We went back toward Kanaris. Our army horses were lean and army had no provisions. A coward man ... A brave man attacked us. We asked and sent Kultegin forward together with a few men. It was a great battle. He mounted the white horse of Alp Šalči and attacked. There we killed and subjugated the common Turgish people. Having marched again ...

2nd side

We fought with ... against Qosu Tutuq. He (i.e. Kultegin) killed many of their brave men. He brought a lot of their properties and belongings. When Kultegin was twenty-seven years old, he went to Karluk people. They became (our) enemy. We went on a campaign to Tamaq-iduq headwaters. Kultegin was thirty years old on that battle. He mounted the white horse of Alp Šalči and attacked. He stabbed two men pursuing them. We won the Karluk and subjugated them. Az people started hostilities against us. We went with a battle to the Black Lake. Kultegin was thirty-one years old then. He mounted the white horse of Alp Šalči and attacked. He took the governor of Az people to prison. Az people were annihilated then. When the empire of my uncle, the kagan, became shaky and when country was split into two parts, we fought against the Izgil people. Kultegin mounted the white horse of Alp Šalči and attacked. That horse fell down there. Izgil people were killed and destroyed. Tokuz-Oguz people were my own people. Since Tengri and earth became in disorder them, they revolted against us. We fought five times in a year. First we fought at Toγu-Balïq (city). Kultegin mounted white horse Azman and attacked. He stabbed six men with his lance. In hand-to-hand fighting he cut down the seventh man with a sword. The Second time we fought against Еdiz at Qušluγqaq. Kultegin mounted his brown horse Az and attacked. He stabbed one man with a lance. He took nine men to prison. Their people were killed then. The third time we fought against Oguz at Bolču. Kultegin mounted his Azman horse and attacked and stabbed. We fought at Učuš headwaters. Turk people were coward at Adïr Qamïs. Kultegin put their army, which had come earlier assaulting. We surrounded and killed ten giant warriors of Toŋra tribe at the funeral of (Prince) Toηrategin. Fifthly, we fought against Oguz at Azginti-Qadiz. Kultegin mounted his brown horse Az and attacked. He stabbed two men. He didn't go to city. That army was killed (= defeated) there, not arriving to the city. After we spent winter at Maγï-Qorγan, in spring we marched off with an army against Oguz. Kultegin being in home commanded the camp. The hostile Oguz attacked the camp. Having mounted his white orphan horse, Kultegin stabbed nine men and did not give the camp. My mother, Katun, and my stepmothers, my mothers-in-law, my elder sisters, my daughters-in-law, my princesses all these people would become slaves. They would have been left lying dead on roads. If Kultegin had never existed, we all would have been died. My younger brother Kultegin passed away. I mourned myself missing him. My eyes to see became as if they were blind. My mind to think became as if it were unconscious. I mourned myself missing him. Tengri creates death. Human beings have all been created in order to die. I mourned badly. Tears dropped down from my eyes and didn't stop. Sorrow captured my heart and didn't pass away. I cried missing him always. I mourned deeply in sorrow. I worried that the eyes and eyebrows of two šads and of my younger brothers left behind, my sons, my lords and all of my people could have been coward. I missed him. Heading mourners and lamenters of Qitaη and Tatabi peoples, Udar Seŋün came. From the Chinese emperor, Isіje Likеŋ came. He brought immeasurable quantity of silk, gold and silver in abundance. From the Tibet kagan Bülin came. Inek Seŋün and Oγal Tarkan came from Sogdians, Persians and Bukhara people in west. From my On-Ok descendants, from the Turgesh kagan, seal-keepers Maqarač and Oγuz Bilge came. From the Kirgiz kagan, Tardush Inanču Čor came. Čan Seŋün, the nephew of the Chinese Emperor, came in order to build the mausoleum, to make sculptures, to paint and to prepare inscription stone inscriptions. Kultegin passed away (lit.: 'flew away to Tengri') on the seventeenth day of the Sheep Year. We held (his) funeral on the twenty-seventh day of the ninth month. We finished his mausoleum, the statues and paintings, and his inscription stone on the twenty-seventh day of the seventh month, in the Monkey Year. Kultegin was at age of forty-seven. The Tuyγun Elteber brought all of these sculptors and painters. The one, who had inscribed all these inscriptions – I, (Prince) Yolluγtegin, the nephew of Kultegin. Having sat down twenty days I, (Prince) Yolluγtegin, inscribed all these inscriptions on this stone. For sons and relatives to cry. Blessed you. You passed away (lit.: 'went flying') until Tengri gives you life again.

Chinese text side

From west ... my younger brother Kultegin had died… gave his services, my younger brother Kultegin (ordered to sat) a watcher of the tomb of Turk Bilga kagan… I gave him the title Inanču Apa Yarγan Tarqan ...

3rd side

I, Tengri-like and Tengri-born Turk Bilge Kagan, succeeded to the throne at this time. Hear my words, all of you, my younger brothers and my sons, and my nation and relatives, my people! You, Šad-apit lords in south, tarkans and buyruq lords in north, Otuz (Tatar?), Tokuz-Oguz lords and people! Hear these words of mine well, and listen hard! All people following me eastwards to sunrise, southwards to midday, westwards to sunset, and northwards to midnight (listen this)! I made you more. There is no false in these words. If the Turk kagan rules from the Otukan mountains, then there will be no trouble in country. I went on campaigns eastwards up to the Shantung plain. I almost reached the sea. I went on campaigns southwards up to Tokuz-Arsin. I almost reached Tibet. Westwards beyond the Pearl River I went on campaigns up to the Iron Gate. Northwards I went on campaigns up to Bayirqu land. I went on campaigns up to all these places. There was no good ruler in the Otukan mountain. The place from which the country can be controlled is the Otukan mountain. Having stayed in this place, I ruled the Chinese people. The words of Chinese people, who give us gold, silver, alcohol and treasures in abundance, have always been sweet and silks have always been soft. Deceiving by their sweet words and soft silks, they attract people to come from remote places. After people have settled close to them, they made people be addicted to them even more. They do not let wise men and brave men come close. They corrupt beginning from a single man up to his whole family and clan. Having been deceived by their sweet words and soft silk, you Turk people, died! In order to survive Turk people intended to settle at the Čuγay mountains in south on Тügeltin plain. They deceived so much, that led Turk common people to death. They lied that they would give bad silk if be afar, and would give good silk if they would be close to them. Unwise people followed that words, went close and all died. If you go toward those places, О Turk people, you will die! If you stay in the land of Otukan, and send caravans from there, you will have no trouble. If you stay at the Otukan mountains, you will live forever dominating the countries! О Turk people, you always regard yourselves as satiated. You do not think of being hungry or satiated. Once satiated, you forget of being hungry. On account of your being so, you didn't listen to the words of your kagan, who had nourished you. You went away in all directions. You completely tired and become weak. Those who survived where utterly exhausted. But Tengri was gracious, and since I was granted with fortune, I succeeded to the throne. Having succeeded to the throne, I changed all poor and destitute people. I made poor people wealthy and few people numerous. This word of mine is blessed! О Turk lords and people, hear this! In order to join together all Turk people and direct our country, I have inscribed here: Being deceived you will die. All words which I wanted to say I have inscribed on this eternal stone. Read these inscriptions! You, Turk people now and lords! With the lords who had already been deceived there I had inscribed. I get painters from the Chinese emperor, and ordered them to inscribe. They put all my words on the stone. The court painters of the Chinese emperor took part. I got them to build an extraordinary mausoleum. They decorated the inside and outside with wonderful paintings and sculptures. They inscribed all my word on the stone, I had all the words in my mind recorded. See these inscriptions and get lessons, all of you from my On-Ok descendants to slaves. I had the memorial stone inscribed. This is plain place to live. I had the memorial stone erected for the brave man in this country and inscribed on this place. See this memorial and learn its contents. ... The one who inscribed these inscriptions is nephew (Prince) Yolluγtegin. In order to take care of Kultegin's gold and silver, his treasures and possessions, his four (thousand?) horses.... Tengri … I inscribed the stone. (Prince) Yolluγtegin...

Inscription on the stone turtle
people... lords and people ... ... Kultegin ... ... subdued ... ... I, myself,... ... die ... ...