Who are the PROTURKS(PROTURKS)The Altay sayan mountains region of the Antturks.Before the birth of Jesus 30 AD 6/Pre-Turkish or Proto-Turkish, BC. 30.-MS. 6.[1] it is the definition that covers the common ancestor of Turkish-speaking communities until the separation of the Urheimat and Sprachbund centuries.The main dormitories.j. Klaproth,[2] W Schott[3] and L. Ligeti,[4] Altay-Sayan mountains; G. Dec Altay-Ural mountains between Németh,[5] Altai-Ural mountains; A. Vambery[6] Yenisei, the upper reaches of the Irtish-Ob rivers; W. Koppers[7] identified the south-west of Lake Baikal as the first exit point of the Turks. Current research supports that the Proto-Turkish homeland is the Altay-Sayan steppe-taiga belt.[8] Culture (late Proto-Turkic period) Main articles: Kurgan, Kurgan of Kudirge, Kuray Kurgans and Shibe Kurgansorman-Steppe culturthe Proto-Turkic tribes developed in the climate of Southern Siberia, Selenga-Orkhun and Altay forest-steppe. The motif of deer, mountain goat[18] and pine tree[19] belonging to the forest culture was often used in Turkish myths and traditional rituals. 8, Where the Turkish tribes carry out squirrel, deer, sable, fox hunting and leather/fur trade. and 10. the century has been recorded by Islamic pilgrim-historians.[20] The equestrian[21]-warrior-shepherd life, which is the main element of steppe culture, is considered one of the characteristic features of Proto-Turks.[22] It is claimed that the domestication and spread of the horse was shaped in parallel with the Proto-Turkic migrations.[23][24][25]

Mar 14, 2024

General

Cars and cars

BC. III.[26] chariots, which became widespread in the North Eurasian steppes in the century, were first used among the known Turkish tribes in the Ting-Ling and Kaoch'e.[27] Among the Hsiung-nu, Hun and Göktürks, it was also used for purposes such as migration and carrying the dead.[28] In Zhou Shu, it is recorded that the Turks had domed tents with the gate facing east.[29] The wooden skeleton and pole of the otak were found to provide stability, the wooden base to cut off contact with the ground, to provide dam, chimney smoke outlet and felt covers to protect heat.[30]

Cars and cars

BC. III.[26] chariots, which became widespread in the North Eurasian steppes in the century, were first used among the known Turkish tribes in the Ting-Ling and Kaoch'e.[27] Among the Hsiung-nu, Hun and Göktürks, it was also used for purposes such as migration and carrying the dead.[28] In Zhou Shu, it is recorded that the Turks had domed tents with the gate facing east.[29] The wooden skeleton and pole of the otak were found to provide stability, the wooden base to cut off contact with the ground, to provide dam, chimney smoke outlet and felt covers to protect heat.[30]

Depictions of Turkish cavalry found in the Miho funeral monument dated 439-589 AD.

Myths

Main articles: Turkish Epics and Turkish mythology

Bozkurt (Root-Böri)

Main articles: Saga of Origin and Suoguo

Bozkurt is a common mythological figure among the North Eurasian forest-steppe societies such as the Göktürk, Usun and Hsiung-nu. Dec. In Chinese sources, the “Böri lineage” has become an attribute attributed to the Turks. With the formation of the custom of sending ”wolf-headed tug“[31], ”Böri" has gained the meaning of diplomatic and a symbol of nobility of the Turks.

Deer

The deer figure, which appears frequently in forest cultures, is also widely found in Turkish myths. It is found as a motif in kurgan objects of the Proto-Turkish or Early-Turkish period.

The myth of Yama

Polytheistic belief and divinity are evident in the myth. It is mentioned in the figure of a deer, which is quite common in North-Eurasian myths.

“The daughter of the Goddess of Lake Shar establishes a relationship with the Turkish Khan Yama, who has divine powers. The daughter of the Goddess of the Lake mixes Yama by riding a white deer every sunset, goes into the lake with him and spends time together all day. This relationship continues for decades. On one of the days when the big hunting season is approaching, the daughter of the Lake Goddess tells Yama that a golden-horned deer will come out during the hunt and shoot it with an arrow as soon as she sees it, if she can't shoot it, she will leave it. The next day Yama joins the siege and a white deer appears in the cave where his ancestors came out. When the deer jumps from its place with a sudden movement, the A'er Gentleman finds it empty and shoots the deer. Yama gets very angry at this and cuts off A'er Beg's head. Then he said, "From now on, we have to sacrifice people to TeriRi!” he swears. A'er sacrifices people from among them until the lineage of their height Decays. The same evening, the daughter of the Lake Goddess holds Yama and ends the relationship by saying, “You have killed someone with your own hands, you smell very dirty blood, our fate can no longer be shared”.”[16][32]

The myth of the Turkish prime minister

Due to the fact that the deer is a guide and a warning, it is as important as the figure of “böri”. 139 Of the Taiping Guangji book. it is on your skin.

“Before the Apa Khan revolted, there were dozens of mounted troops of the chief generals. They go up the mountain after a rabbit. There is a deer at the top of the mountain. The deer told them, "Do not attack the country to the south. Otherwise, your country will disappear!” says. And soon there will be confusion in their country.”[33]

Art and clothing

Khakassia is located on the left bank of the Yenisei River VII-VIII. gold vessels with Turkish Runic[13] inscriptions from the Kyrgyz kurgan dated back to the century.(Kopyonsky chaatas)

during the archaeological excavations dated 1939, gold jugs decorated with many precious stones, flower-patterned ornaments, gold and silver plates belonging to the Middle Yenisei noble stratum were found.[34] The Byzantine envoy Theophylact Simocatta (III, 6) mentions beds, chairs, trophies, armchairs, horse ornaments and armor that the Turks made with gold that they received tribute from the Persians.[35]

Hiuan-tsang, who visited the otak of Tong-Yabgu in the century and depicted the Turkish Khan in his travelogue, Hiuan-tsang:

"The khan was wearing a green satin mantle and showed his hair as it was; only he had wrapped a ten-foot-tall silk ribbon around his forehead and the end of it hung down from behind. There were about two hundred officers around him, dressed in mantles of glazed silk fabric and with braided hair. The rest of the troops consisted of cavalry mounted on camels or horses, dressed in fur, fine wool weaving, and carrying long spears, flags, and flat bows.”[36]

In Sui Shu, Turkish noble clothes were recorded in the form of “soldan buttonhole”[37], unlike others. In his work Biruni Tārīkh al-Hind, he described the Turkish military outfit as "He looked like the Turks, wearing a kaftan, a kalpak on his head, boots on his feet and armed with a gun." he depicts it in the form of.[38]

Notes

^ For deer motifs representing forest culture, see Deer motifs.[15][16][17]

References

^ Cheng, Fangyi. “The Research on the Identification between the Tiele (鐵勒) and the Oghuric tribes”. Archivum Eurasiae Medii Aevi. s. 89.

^ Klaproth, Heinrich Julius (1824). Mémoires relatifs à l'Asie: contenant des recherches historiques, géographiques et philologiques sur les peuples de l'Orient (in French). Dondey-Dupré. Archived from the original on 29 November 2022. Date of access: November 29, 2022.

^ Schott, Wilhelm (1836). Versuch über die Tatarischen Sprachen (in German). Veit & comp. s. 6. ISBN 978-3-11-111500-9. Archived from the original on 29 November 2022. Date of access: November 29, 2022.

^ Ligeti, Lajos (1946). Unknown Inner-Asia. Pulhan Printing House. s. 349. Archived from the original on 29 November 2022. Date of access: November 29, 2022.

^ Gyula Németh (1940). “The Ancient Age of Turkishness”. The country. Volume XV.

^ Vámbéry, Ármin (1885). A török faj ethnologiai és ethnographiai tekintetben (Hungarian). Magyar Tudományos Akadémia. s. 59. Archived from the original on 29 November 2022. Date of access: November 29, 2022. az Angara , Jeniszei , Ob és Irtis forrásvidékén és felső folyásánál levő nyelr területet tekinthetjük a török nép bölcsőjének , a melyből egyes töredékek már nagyon korán nyomultak délre és dél nyugotra , míg ellenben észak és kelet felé csak nagyon ritka és csak önkénytelen költözködési mozgalmat árul tak el

^ Wilhelm Koppers. “Urtürkentum und Urindogermanentum im Lichte der Völkerkundlichen Universalgeschichte". Bellethen. V (20). Archived from the original on 29 November 2022. Date of access: November 29, 2022. the connection of both complexes to each other should be sought in the area of Lake Kossogol, located in the middle of Lake Baikal

^ Golden, Peter B. (2011). Studies on the peoples and cultures of the Eurasian steppes. Cătălin Hriban, Academia Română, Institutul de Arheologie din Iași. Bucureşti: Editura Academiei Romane. ss. 35-37. ISBN 978-973-27-2152-0. OCLC 806437412.

^ Nelson, Sarah; Zhushchikhovskaya, Irina; Li, Tao; Hudson, Mark; Robbeets, Martine (2020). "Tracing population movements in ancient East Asia through the linguistics and archaeology of textile production”. Evolutionary Human Sciences (English). 2:e5 p.m. doi:10.1017/ehs.2020.4. ISSN 2513-843X.

^ Li, Tao; Ning, Chao; Zhushchikhovskaya, Irina S.; Hudson, Mark J.; Robbeets, Martine (June 1, 2020). "Millet agriculture dispersed from Northeast China to the Russian Far East: Integrating archaeology, genetics, and linguistics”. Archaeological Research in Asia (English). 22: 100177. doi:10.1016/j.gap.2020.100177. ISSN 2352-2267. Archived from the original on 29 November 2022. Date of access: November 29, 2022.

^ a b Bartucz, Lajos (1991). A magyar ember: a magyarság antropológiája (Hungarian). Babits-Magyar Amerikai Kiadó. s. 414-417.

^ Acsádi, György; Nemeskéri, János (1970). History of Human Life Span and Mortality (English). Akadémiai Kiadó. s. 233. Archived from the original on 29 November 2022. Date of access: November 29, 2022.

^ a b Kiselev, Sergey Vladimirovich (1951). The ancient history of Southern Siberia (in Russian). Изд-во Академии наук СССР. ss. 450, 601-602.

^ 葛承雍. “穿越西域的”青海道”丝路文物”. 人大国学院.

^ E. Tryjarski , J. Hamilton (1975). ”L'inscription torque runiforme de Khutuk-ula". Journal asiatique. Volume CCLXIII. Archived from the original on 11 December 2022. Date of access: December 11, 2022.