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1ON CERTAIN MILITARY TITLE IN THE CENTRAL AUTHORITY OF TURKISH EMPIRE
Dustmurodov M.M.
Doctor of philosophy (PhD) on philological sciences, associate professor Head of Scientific Department of TIPI https://doi.org/10.5281/zenodo.13891139
Abstract. Titles and positions make up a significant part of the changes in the military system of the Khaganate recorded in the ancient Turkish chronicles. In this article, we covered the semantic-functional and etymological analysis of the titles related to the attack of central authority reflected in the Orkhun-Yenisei tombstones.
Keywords: military terms, Turkish khanate, Orkhun-Yenisei milestones, military rank.
Among the state associations built by the Turks, the Turkic Khaganate holds a special place, in which the complete form of the ancient Turkic statehood, traditions and system of titles is clearly manifested. The process of the formation of the system of titles in the Khaganate was directly related to the development of the centuries-old statehood of Turkic peoples and the traditions of continuity of state associations in Central Asia. "In the early stages of the history of the state, there was a strict hierarchy in the ancient Turkic society, according to which the position and political weight of the member of the state society in the system of social relations was defined by his title. This situation is a unique feature of the ancient Turkic society, which is confirmed by the information of Chinese, ancient Turkic and other sources. It should be noted that referring to the system of military-administrative terms existing in Turkic Khaganate is a source that not only illuminates the state building of the Khaganate, but also has a special place in the study of its entire history.
Some military degree are included followings in Central Turkic Khanate: : qayan - " high governor", yabyu/yabyu-qayan - " Khan/ Western wing controller", qan - "leader of the nation", sad - "head of the ulus, khagonzoda", sadapit - "a military officer in the wings", tagin - "in Khakonzo; representative", ayyuci - "adviser, prime minister", buyruq - " minister, general", bas
- " leader"; basliy - "head, leader", saqun - "commander", subasi - "army chief, commander", yuz basi - "centurion", bas yuz basi - "leader for 500 people", btya basi - "leader for thousand people", ic su bas - "responsible for internal order", yizak basi - "the head of the vanguard", bag
- "relatively large officials", boyla- "State Counselor",yalabac, sabci, alci- "embassador", cabis
- "a responsible person in the army, one of the commanders of the army", apatarqan - "highranking commander", alpayut - "the leader of the alpine warriors", icraki - "a palace official", cigsi / ciksi - "military governor", yaryuci /yaryan - "investigator", uruqu - "flagman", tuyci - I. " flagman", II. "who plays the khagan's drum", boryuci- "a driller".
bas lexeme, whose original meaning is "the head of the being, anatomical head", as a result of the expansion of the meaning, was used to refer to the person or thing standing above the army, tribe and everything in general. The derivative of basliliy used in the scriptures in the sentence " basl'il'iyyukunturmis tizigligsokurmis - the head of the head is burdened (he bowed his head)" (KT, 8) means "he has a boss - a guide". "Kutadgu bilig" mentions the expression of basliy. "Susi ba§li'g arsa er a§li'g bolur - if there is a leader in the army, the soldiers will have sustenance" (QBK, 12216). Also, in the pandnoma, there is a formation of basci in the sense of a leader: " Qali aSgu
bolsa bodun bascisi, qali aSgu boldi anty iscisi - If the leader of the people is good, his servants will also be good" (QBN, 754; QBN, 879). According to J.Clawson, "the first meaning of the word "bas" is the head part of the human body, as it was mentioned above, and in the figurative sense it means "leader or commander of the army". H. Shirin notes that the word bash means "leader of a tribe, people, community or army". the word ba§ is reflected in the inscriptions as follows: " taqri alimka basda bagimka bokmadim - I have not had enough of my heavenly state, my guiding Beg" (Y, 14/3).
The lexeme bas in this sentence is used in the sense of "military leader, chief, warlord". In Uzbek language, the word "bosh" is interpreted in a certain place as "leader and chief1', as well as "anatomical head" (O'TIL, I, 332). Mahmud Koshgari notes that in general, it occurs in the sense of "the head of a person; head (animals, plants, objects and mountain)" (DLT, III, 165; I, 365). In "Kutadgu bilig" the word " bas " is used in both primary and transitive meanings: "Biligsiz sozi oz basiniyayur - "An ignorant word eats its own head" (QBN, 253; QBN, 167); " Nagu tar asitgil ay alci basi - listen to what the head of the ambassadors says" (QBK, 24719).
Subasi - "commander of the army, commander of the army": " su basiInal qayan Tardus sadbarzun tadi - the commander of the army Inal khagan Tardush said, let him go" (Ton, 31); "... su basi ban - I am the commander of the army" (MCh, 48). This term is also mentioned in "Kutadgu bilig": " Qayusisu basi qayusihajib, qayusi il'imya bolur - Which one will be the head of the army, which one will be a hajib, which one will be a sarcotib" (QBN, 2936; QBN, 2968). In the text of Mo'yun Chor, the term btya basi (thousand leader) is mentioned: " btya:basi: iti was a thousand leader" (MCh, 6). Also in the inscriptions there are terms like basyuz basi, yuz basi, ar basi: " bas
yuz basiKul Oq'i: Oz inancu: bas yuz: basi: Uluy Oz Inancu 7. Uruqu: yuz: basi.. 8.....mis toquz
yuz ar: basi..." (Tar, 6-8).
In the epitaphs, the combination " ic su bas " with the meaning of "special army leader" is mentioned: ic su bas ... ol[ti] - a special army leader died (Y, 39). In this sentence, ic su bas most likely refers to the title of a military official responsible for internal order in a palace or residence, which can be understood as "commander of palace troops".
Blue Turkic inscriptions use the word ar at, which here means "coming of age": " inim kul tagin ar at bolti- brother Kul Tegin grew up (became a man)" (KT, 31) ; " oylan atim cubuc inal arta atim kumul oga - that ar at (manhood) given according to the qualities shown in the khagan's society was mainly considered as a nickname or an epithet. The interpretation of the verb arat in "Devonu Lugotit-Turk" (DLT, II, 215) with the meaning "counted from the lands, passed to the ranks of the lands" (DLT, II, 215) shows that the lexeme was actively used in that period as well. "According to Mahmud Koshgari, the root of the verb in question was in the form araz. The last sound of this word became arat as a result of absorption into the previous sound (DLT, I, 215)". In fact, arat in DLT should be exactly the combination of ar at in the stones. In "Kutadgu bilig" this combination is found in a different meaning, in the plural form: arat - man(s), person(s), soldiers, warrior in the form: " Bu al tutyuqa kop arat su karak - To hold this country in hand, many warriors are needed" (QBN, 1575; QBN ,).
One of the most actively used titles in Orkhun-Yenisei documents is "speaker, advisor, minister; ayyuci meaning "commander" is a high-ranking title. Istilah is mentioned in the inscriptions as a title belonging to Tonyuquk: " qayani alp armis, ayyucisi bilga armis - he is a judge of the king, and his adviser is a thinker" (Ton, 10). After Tonyukuk, no other statesman was named with this high title. Ayyuci, a high-ranking minister, has a number of powers and acts as a
person who advises the Khagan in the civil and military spheres. Ayyuci was considered a "representative and advisor of the king" as a "high rank" meaning a person who "says and gives orders". In the central administration of the West Turkic Khaganate, ministers and advisers were called ayyuci, buyruq, ögä. One can draw conclusions about the position and status of the holders of these positions in the khagan administration system from the sentences in the inscriptions " If the king is a giant, his advisor is wise ".
In the texts of the Uighur period, it is noticeable that the title of ayyuci partially lost its importance and fell to the level of an administrative, civil or religious title of a slightly lower rank. In particular, according to J. Clauson, "the representation of ayg'uchi professions as master and foreman, kitchen inspector, and revenue manager in this period shows how low he fell". " sazin ayyuci in Uyghur texts means "a priest, a Buddhist adviser, a secondary preacher in a temple, one who distributes duties inside and outside the temple". This name was later used in Turkic countries.
One of the most frequently used terms in the inscriptions is the military-administrative title bäg - "chief of the tribe or clan". In the name of most of the titles in the management of the khaganate, the duties and level of the holders of these titles are reflected. "Each official in the khaganate has a specific title, and since several dozen titles differing in terms of position are used for them, the term " bäg " is used to represent important officials in a general sense. Bäg Kul is found actively in Tegin: " ücünc Yägän Silig bägiq kädimlig toriy at binip tägdi - the third (there) Yegan attacked Silig beg's clothed (armored) torik horse" (KT, 33). The place of reflection of this istilah in the writings shows that it was mainly applied to chieftains of tribes or clans. Also, in the documents there is a word derived from this word, bäglig, which was mainly used for boys who were worthy of being a bek within the categories. This composition is visible in the inscriptions of Kul Tegin, Bilga Khakhan and Ongin: " Tabyac bodunqa bäglik uri oyl'in qul bolti - Tabgach became a slave with a son who would be a beg (worthy of beg) for the people of Tabg'ach." (KT,
7).
G. Dörfer interprets the term bäg as "governor, head of a clan or a class of officials". " Sabimin tukäti äsidgil: ulayu ini yiginum, oylanim, biriki oyusum bodunum, biryä sadapit bäglär, yirya tarqat buyruq bäglär - Listen to my words! After me, my younger brother, my nephew, my son(s), my alliance clan - my people, the shadapit begs on the right, the tarkhans on the left, the command begs" (BX, 13-14). In this appeal, the meaning of the word " bäg " is clarified.
"In the ancient Turkish kingdom, the begs always lined up on the right (high-ranking sadapit (titled) begs) and left (tarqat (tarkhans) and order (vizier) begs) of the supreme ruler. " The above sentence and material examples from several other sources show that the begs were considered an important category between the supreme ruler and the people. The cohesion of the people and the ruler or internal disunity was mainly related to the activities of the begs. Also, "bäg" is recorded in the researches as "leader, noble, prince, rich, titled". In Kipchaks, the word bäg or bi means "heir to the throne".
Bäg "was a special military-administrative position that had the task of protecting the unity of the tribe, introducing laws and regulations in terms of legal and justice in the clan under his control, protecting tribal interests with weapons when necessary". The privileges of these titleholders in state management have a hereditary character, and their scope of authority has been strengthened. It should be said that "each bek-official had titles and nicknames classified according to his position, along with personal names associated with animal names."
In the saga "Alpomish", the genealogical functions of bek (biy) mentioned above are clearly visible: "In the past, sixteen clans were called Dobonbiy in the people of Kungirot. Dobonbi had a son named Alpinbi. ... And now sixteen clans have become one chuprontoy in Kungirot people. He informed the people and the Elatians to the wedding. All the people gathered for this wedding. The rich also came to the wedding." Educated and wise people were promoted to the position of beg. Yusuf Khos Hajib in his work "Kutadgu Bilig" juxtaposes the word "Bag" with the word "Bilig" (knowledge, wisdom). In the inscriptions of the Uyghur Khaganate (745-840), it was used as an istilah, representing a group of important officials. In particular, it is possible to witness that the words "Tolas baglar, Tardus baglar" related to the two wings that attached several of the officials mentioned above that are used in the Taryat inscription.
In "Kutadgu bilig" words related to bag are mentioned, such as bagi - "hero", baglik - "beg, beg authority", bagsig - "like beg": "Bag ati bilig birla baglig turur - Bek horse is related to knowledge" (QBK, 9914); "Sucig asrukinda batar ay bagi - O hero, wine is worse than drunkenness" (QBK, 36811); "Bazugi§ta taqs'iz ba§ agrigbolur, ba§ agrigkotturmasa baglikkalur - in a great work there will be incomparable hardship, if one does not bear the hardship, one will be doomed to decline forever" (QBN, 109a); "Adirmas man bagsigya kulsig ki§ig - I do not divide people into beggars and slaves" (QBN, 688). Mahmud Koshghari also uses the word bag in the meaning of "landlord, governor": "bag kund agirdi - beg besieged the city". The lexicographer writes that the same word, pronounced with a soft k, meaning "little noble" (DLT, I, 339). The widespread use of the term "bdg" as a military-administrative title in Turkish texts shows that it has preserved its semantic-functional position not only in the ancient stage of the Turkish language, but also in the later period.
In addition to the members of the ruling family, the central administration of the Turkish khanate - the palace also housed the military ministers represented by the order derivative. The term can be found in the Kul Tegin and Bilga khagan inscriptions from the Orkhun-Yenisei monuments: "the order is without knowledge - the minister is also ignorant" (KT, 35). If it is assumed that issuing orders, commands and decrees in the affairs of power is primarily the authority of the chief ruler - the khagan, it is noteworthy that this istilah meaning "minister" is derived from the verb order. Also, in the studies, command is interpreted as a plural form and in the sense of "commander with a high task".
Istilah "in the texts of the Uyghur period, in the form of buryuq (undergoing metathesis) gained a lower level than bag and a higher level than inanc". This can be observed in the following sentences: "bagkaru otunti ol buryuqi - buryuq (ordered) bowed to the beg" (OY, 638/1); "letters are stitched, belts are pillars, pillars are backs - wives, princes, beggars, orders (ministers), beliefs, supports" (OY, 417/1). The fact that the name of this title is derived from the verb "to order" is certainly related to his position in management. Therefore, "in addition to the chief ruler in the khanate, the official who gives the main orders - the ministers are called orders" shows that they had a great position in government affairs and were authorized to issue the main orders and decrees related to the affairs of the government. Makhmud Koshgari uses buyruq in the form of a command and describes it as the person closest to the khagan according to his rank as "the person who transfers the adults to their place next to the king" and shows that he is originally a command - a commander. Because according to its meaning, he notes that he gave orders to those below him in some work (DLT, I, 316, 359).
In "Kutadgu bilig" the words buyruq (in the same place) and bidir are mentioned in the meaning and function of the writings: "Yama yahsi aymis bu turk i§imi§ - Say again, this is a Turkish person" (QBK, 50), "Yaraglig aranka ordered work - assigned the task to a trusted person"
(QBK, 6).
When talking about the main reasons for the rise of the state in the ancient Turkish chronicles, it is not the khagans but other officials, it is the ministers who are bilga (wise) khagan, alp (bahodir) khagan, and buyruqs(ministers) are also described in terms of bilga and alp ekkan. As the main culprits of the decline, both the khagans and the ministers were accused of being uninformed (ignorant) khagans, and being lazy (bad) khagans, and their orders were also ignorant and coward (KT, 101-103). A. Donuk interprets the term buyruq as "member of the government" (minister) and says that it means "a high-ranking official appointed centrally to regulate the administrative and military affairs of the communities subordinate to him". Also, this word is used in the sense of "a civil servant who is responsible for the performance of military or civil duties and works under the command of the Khagan".
A high-ranking honorary military-administrative title (member of the state council) was mentioned in the inscription of Bilga Khagan: "ulayu sadapit baglar... ataman tarkan, Tonyuquq, boyla baga tarkan - then shadapit... ataman Tarkhan, Tonyuquq, BoylaBaga Tarkhan" (BX, 14); "Knowing Tonyuquq, along with the Altari§ gagan boys, with Tarkhan and Eltarish Khan" (Ton, 6-7). J. Clawson said that "the title of bolya existed even in the Huns' era and was considered a rank close to the khakhan". From this, it can be said that it was one of the honorary titles with a relatively large and high position in the state administration. If you look carefully at the inscriptions, it can be seen that it is mainly used together with the name of khagan, a high-ranking official. For example, the Chinese historian writes that "Boyla Tarkhan was among the top officials around the Uyghur Khan in the (Middle) Persian document on Le Joq's second Turfan trip". In addition, "the first Khagan of Uyghurs was known as Fei-lo - Boyla" and the name of one of Uyghur princes was KutlugBoyla. This title continued to be used in the Turkic associations formed in the far western regions of the Khaganate. In particular, in the 8th-10th centuries, "the existence of a title named after this istilah is recorded in the Bulgar Khanate".
Holders of this title are also entrusted with diplomatic powers as trustees of the Khagan. In the 10th century, the Byzantine emperor "K. Porfigrognnetos' work "De Keimononis" shows the combination of icirgoy boyla - icirgu boyla - ic boyla.
One of the highest military-administrative officials after the Khagan was ruled by Yabgu. The term yabgu was used from the Huns of Asia to Seljuk period. The title of yabgu was given to a person who is next to the khagan and who manages a certain part of khagan's territory and belongs to ruler's house. The title is mentioned in the epitaph of Mo'yun Chor: "aki ogulima: yabgu: sad at bartim - I gave the title of yabgu and shad to my two sons" (MCh, 19). Here it is said that the second son of Moyun Chor Khagan (747-759) appointed Yabgu and Shad to Tardush and Tolas tribes.
Even before the Turkic khanate was divided into two - the Eastern Turkic khanate and the Western Turkic khanate, "the first of its two parts had the position of central power and was ruled by the supreme ruler - the khagan, and the western part by the ruler with the title of yabgu or yabgu-khagan managed on behalf of the khagan". There is information in Chinese sources that Bumin Khagan was first mentioned with the title of Yabgu. "Before Bumin Khan, his grandfather Tu-wu was known as Ta Shih-hu, which is the Chinese form of this title, meaning 'The Great
Yabgu'. Bumin Khagan's younger brother "The Western Blue Turkic people under Istami Yabgu-Khagan (552-576) were called "Yabgu Turks" in the sources". In the Khaganate, only persons related to the Khagan could attain the title of Yabgu, but later this tradition was lost. This idea is proved by the fact that the governors of the khakims formed in later periods were called by the same name. The term yabgu continued to be used during the Karakhanid era. However, Mahmud Koshgari states that this title in the form of yafgu "is used for a person who is two degrees below the khagan (of the people)" (DLT, III, 39-18). This information probably belongs to the early periods of the Karakhanid dynasty. This title can also be seen in the name of the founder of the Uighur state, Qutlugh Bilga Kul Khagan (745-747). In the 10th century, the Oghuz along Syrdarya River used the title of Yabgu as the title of the ruler.
An important position in the diplomatic relations of the ancient Turks - one of the titles is yalabaç - "ambassador; attaché". The term means "ambassador" in the scriptures. "Yalabacï adgu Sabï otugi kalmaz tayin yayin suladim - the messenger, his good word, rumble did not come, so I made an army in the summer" (BX, 39). The lexeme is also used in "Kutadgu bilig" in the form of yalavaç and with the same meaning: "Bu yaqlïg yalavaç tïlakka tagir - such ambassadors will reach a wish" (QBN, 1969; QBN, 2598). In the early sources, this word means a representative -an ambassador between two peoples, nations or states, and later it was also used to refer to a prophet (God's messenger on earth). Makhmud Koshgari noted that the ambassador of the ruler is called by the name of Yalafar in Uighurs (DLT, III, 334).
One of the terms meaning a person's name and title is makarac: "On aq oglum Turgas kaganta Makarac tamgacï... kalti - From my ten-arrow son (from) Turgash khagan Makarach tamgachi ... came" (KT, 53). In the above sentence, the term makarach means the name of the sealer who came to the funeral of Kul Tegin from the Ten Arrows tribe. This title, which means "ruler" in Sanskrit and Tokharch, is embodied as a title of a position close to the ruler in the ancient Turkic peoples and their related peoples.
Another military-departmental title, saqun - "commander" is found in the inscriptions of Bilga Khagan and Kul Tegin: "Ku saqun baçadu tort tuman su këlti - forty thousand soldiers came under the leadership of commander Ku"; "Commander Chang, the nephew of the Chinese emperor, came to Tabgac ghagan cïqanï Can Saqun" (Ton, 53). Istilah is mentioned in twenty-three places in ancient Turkish texts in this meaning and function.
The term tarkan meaning "military chief, viceroy" is mentioned in Western Turkic and Uighur writings: "Inancu apayargan tarkan atïg (birtim) - Inanchu Apa Yargan Tarkhan's horse (I gave)" (KT, Ks): "apa tarqangaru icra sab ïdmïs - sent a secret message to Apatar Khan (commander-in-chief)" (Ton, 34). Also, the title Bilga Khagan is mentioned in combination with another title: "ulayu sadapït baglar ... ataman tarqan, Tonyuquq, boyla baga tarqan - then shadapit... ataman Tarkhan, Tonyuquq, Boyla Baga Tarkhari' (BX, 14). According to R. Jiro, the term Tarqan is a combination of two titles without the name of a specific person. It can be seen from the sources that the tarqan viceroy stands out as a middle-level military title. In particular, in the central administration of the Western Turkic Khanate, military officials were called by the names of cabïs, tutug, and targan. Also, it is known that the term "tarqan" was used in the state of Juan-juan, the title of "tarqan" was given to the descendants of the khagan, and it was recorded in Chinese annals about the Turks.
A. Donuk, the word tarkan means "high nobility level" in the Turkic Turks, "representative, minister" in the Uighurs, the owner of the rank after the commander-in-chief in the 10th century
Oghuz, "Hudud al-Olam" in the Khazars, according to the title of ruler (Tarkhan Khaqan). According to Ibn Hurdodbeh (IX), he writes that it means the rank next to the rulers. The title was used in the ancient language as a tribal name in the form of Tarjan in the Magyar language, and in the Khazars in the form of Tarjan, it also meant "commander, deputy". The Mongolian root of the name darkha means "privilege due to duty or success". In this place, tarkhan and darkha are not free of mutual relations. The Mongolian word darkhan means "shopkeeper, craftsman, exempt from taxes and official duties, holy for religious reasons". The word distribution mentioned in the scriptures is the plural form of tarkan.
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