Oghuz Khan

Wikipedia: [https://en.wikipedia.org/wiki/Oghuz_Khagan]
According to a Turkic legend, Oghuz was born in Central Asia as the son of Qara Khan, leader of the Turkic people. He started talking as soon as he was born. He stopped drinking his mother's milk after the first time and asked for kymyz (an alcoholic beverage made with fermented horse milk) and meat. After that, he grew up supernaturally fast and in only forty days he became a young adult. At the time of his birth, the lands of the Turkic people were preyed upon by a dragon named Kiyant. Oghuz armed himself and went to kill the dragon. He set a trap for the dragon by hanging a freshly killed deer in a tree, then killed the great dragon with a bronze lance and cut off its head with a steel sword.
After Oghuz killed Kiyant, he became a people's hero. He formed a special warrior band from the forty sons of forty Turkic begs (lords, chiefs), thus gathering the clans together. But his Chinese stepmother and half-brother, who was the heir to the throne, became intimidated by his power and convinced Qara Khan that Oghuz was planning to dethrone him. Qara Khan decided to assassinate Oghuz at a hunting party. Oghuz learned about this plan and instead killed his father and became the khan. His stepmother and half-brother fled to Chinese lands.
After Oghuz became the khan, he went to the steppes by himself to praise and pray to Tengri. While praying, he saw a circle of light coming from the sky with a supernaturally beautiful girl standing in the light. Oghuz fell in love with the girl and married her. He had three sons whom he named Gün (Sun), Ay (Moon), and Yıldız (Star) (all in Turkish). Later, Oghuz went hunting and saw another mesmerizing girl inside a tree. He married her as well and had three more sons whom he named Gök (Sky), Dağ (Mountain), and Deniz (Sea) (in Turkish).
After his sons were born, Oghuz Khan gave a great toy (feast) and invited all of his begs (lords). At the feast, he gave this order to his lords:

I have become your Khan;
Let's all take swords and shields;
Kut (divine power) will be our sign;
Gray wolf will be our uran (battle cry);
Our iron lances will be a forest;
Khulan will walk on the hunting ground;
More seas and more rivers;
Sun is our flag and sky is our tent.

Then, he sent letters to the Kings of the Four Directions, saying: "I am the Khan of the Turks. And I will be Khan of the Four Corners of the Earth. I want your obedience."
Altun Khan (Golden Khan), on the right corner of the earth, submitted his obedience, but Urum (Roman), Khan of the left corner, did not. Oghuz declared war on Urum Khan and marched his army to the west. One night, a large male wolf with grey fur (which is an avatar of Tengri) came to his tent in an aura of light. He said, "Oghuz, you want to march against Urum, I want to march before your army." So, the grey sky-wolf marched before the Turkic army and guided them. The two armies fought near the river İtil (Volga). Oghuz Khan won the battle. Then, Oghuz and his six sons carried out campaigns in Turkistan, India, Iran, Egypt, Iraq and Syria, with the grey wolf as their guide. He became the Khan of the Four Corners of the Earth.
In his old age, Oghuz saw a dream. He called his six sons and sent them to the east and the west. His elder sons found a golden bow in the east. His younger sons found three silver arrows in the west. Oghuz Khan broke the golden bow into three pieces and gave each to his three older sons Gün, Ay, and Yıldız. He said, "My older sons, take this bow and shoot your arrows to the sky like this bow." He gave the three silver arrows to his three younger sons Gök, Dağ and Deniz and said, "My younger sons, take these silver arrows. A bow shoots arrows and you are to be like the arrow." Then, he passed his lands on to his sons, Bozoks (Gray Arrows - elder sons) and Üçoks (Three Arrows - younger sons) at a final banquet. (Abū’l-Ghāzī identifies the lineage symbols, tamga seals and ongon spirit guiding birds, as well as specifying the political hierarchy and seating order at banquets for these sons and their 24 sons) Then he said:

My sons, I walked a lot;
I saw many battles;
I threw so many arrows and lances;
I rode many horses;
I made my enemies cry;
I made my friends smile;
I paid my debt to Tengri;
Now I am giving my land to you.

---

According to the Shajrat ul Atrak, pages 30-37:
[https://www.google.com/books/edition/The_Shajrat_Ul_Atrak/qbGODu1q4...]
It is said that his [Kara's] eldest son, Aghooz, at his birth, refused his mother's breast, and that his mother had a dream, that until she adopted the Mussulman faith, her son would not take her breast; she consequently acknowledged the unity of God, and became a true believer. Aghooz is said to have spoken in his cradle, and to have told his father his name when he was only one year old. Aghooz Khan was married to the daughters of his uncle Ooz Khan ; but as they were infidels, he did not agree with them, and afterwards married the daughter of Oor Khan, who became a true believer; his former wives, therefore, from jealousy and in revenge for his neglect, informed his father he was a Mussulman, and his father, irritated at his apostasy, having attacked him while he was out hunting, with an intention to put him to death, was himself killed in the affray, and the whole army, after his death, elected Aghooz Khan to succeed him. Aghooz Khan converted all his ooloos or tribes to the Mussulman faith.
He was seventy- two years employed in fighting with those who refused to obey his call to the true religion, and latterly expelled them from Turkistan. Some retired to Khatai, but the majority passed beyond Khatai to the borders of China. Some, however, sought refuge with the king of the Tatars, who, instigated by them, invaded the territory of Aghooz Khan with a large army. Aghooz Khan, on being apprized of this movement, arranged his troops in the same order instituted by Abluchi Khan: that is, the oonghar tribes were stationed to the right and the joonghar to the left, whether in the field or in the durbar, or court. As the expelled Moghools had joined the Tatars, Aghooz Khan assembled all his troops, and formed them into seven divisions . The first was called booljoonghar, and preceded the army as an advanced guard. The Turks call this division kurawul.
The second was called boroonghar, and followed the booljoonghar, occupying the space between it and the army, for the sake of communication; this is called erawul, and munkulai in Turki, and muk-dumut-il-Jysh in Arabic, because the bravest young men in the army are posted there.
The third division was called oonghar, as by Abluchi Khan; this was posted on the right, at the distance of an arrow-shot or a short gallop; this is called in Turki oonkool, and in Arabic Yumeena.
The fourth was called joonghar, as by Abluchi Khan, and occupied the same relative position on the left.
The fifth is the centre of the army, which is called ghool. It was arranged that this body should move between the right and left flank divisions above described. The chief took his station here under a toogh or standard; this is called yasaow in Turki, and in Arabic kalb-ul-jaish.
The sixth division was called ookjoonghar; this was to follow the ghool at a distance, at which the dust of the ghool might reach it, or that its dust might reach the ghool. This is called in Turki chungdawul or chunukdawul, and in Arabic sakeh. Some Turks call it ookchi.
The seventh division, called bustoonghar, fol lowed the ookjhoonghar (without deviating to the right or the left), at such a distance that an enemy may not be able to discover the horses or dust of the ookjhoonghar. The bostoonghar is called bokh turma by the Turks, and by the Persians kumcen gah; the boolchoonghar and bostoonghar are unknown to the Arabs, and they have no names for these divisions of an army.
After this arrangement, Aghooz Khan advanced to meet the exiled Moghools and the Tatars of Karshow, who, alarmed when they heard of his new military arrangements, halted, to consult on the best mode of opposing them. It happened that, while they halted, a dreadful storm arose, and the air being darkened by clouds of sand, they became so much alarmed that they all separated and fled.
Aghooz Khan with his troops followed them slowly, and those who resisted were killed, but those who submitted he spared; he continued his pursuit of them to China, which country he subjected to his authority, and compelled the whole of the ooloos of the Moghools and Tartars to acknowledge him as their chief; he governed the whole of Khatai, Turkistan, and Sclavonia, and reigned from the cities of Tuluteen, Tulash, Tula thee and Syram, to Bokhara and Samarkand; he converted all his subjects to the true religion. Aghooz Khan reigned from China to the sea of Russia, and from the Yoorut of Altai to the river Jihoon. Among the Turki kings he is compared with Jemsheed among the Persians.
It is related in books of history that Aghooz Khan gave the Turkish tribes the titles and names which they still retain. The following are some of these: Oighoor, Kankuli, Kupchak, Kurlook, Khuluj, or Khulij, and Chupoorgan . The meaning of the word Oighoor is ‘unity and concord,’ and the tribe received this name from the assistance ren dered by it to Aghooz Khan in his wars. The word Kankuli signifies ‘invention,’ and the name is said to be derived from the following circumstance. Aghooz Khan, on some occasion, took a great quantity of spoil, and being at a loss how to transport it home, some persons of this tribe invented and constructed carriages for its conveyance, and were from their ingenuity called Kankuli.
The word Kupchak is derived from kubook or kubo, which means a hollow tree.' It is said that Aghooz Khan, in one of his battles, being defeated by his enemies, fled to an island between two rivers, where he found a woman in labour in a hollow tree. It happened that this woman's father and husband had been slain fighting for him in the battle from which he had escaped; this woman was delivered of a son, whom he adopted in consideration of the losses the child had sustained on his account, and from this circumstance called him Kupchak; the Kupchaks are all descended from this man.
It is related that this battle was fought between Aghooz Khan and Ait Borak, the king of Eeraun, and that, after a war of seven years, he conquered Ait Borak and his country. When Aghooz Khan returned to Tooraun, hearing that his enemies had again commenced hostilities, he ordered his adopted son Kupchak, with his followers, to Mamak, to defend the frontier. Kupchak accordingly took up his residence at Mamak.
Kurlook.- When Aghooz Khan departed from Ghoor to Tooraun, the winter was very severe, and the country covered with snow ; he therefore ordered that no man should loiter or remain in the rear of the line of march. Some men, however, remained behind; and on its being made known to him, he denominated them Kurlook.
Khilij or Khuluj. — It is related that Aghooz Khan, in one of his wars, ordered that no man of his army should remain behind the rear-guard. One man, however, whose wife was in labour, remained to assist her, and Aghooz Khan, to reproach him, called the child Khuluj.
Chupoorgan.— This tribe was so called by Aghooz Khan, because on some expedition they loitered behind the rest of the army, and came up in a separate body.
Aghooz Khan, after his wars, retired to Karakorum and Kulooran. He had six sons, Kun, Ai, Yeldooz, Kook, Tak, and Tungeez.
These young men being out hunting in the desert together one day, found a golden bow and three arrows, which they brought to their father. Aghooz Khan divided the bow among the three elder brethren, who are therefore called Boozook, and the three arrows he gave to the younger brethren, whom he therefore called Oojook. The families of the first are considered superior to the latter, as the bow may be likened to a king, and the arrows to his vakeels or servants. Aghooz Khan directed that the Boozook should be attached to the oonghar or right- hand tribes, and the Oojook to the left or joonghar, both in the field and ooroonkoor or durbar. He also directed that the Boozook should possess the right of succession to his authority, and the Oojook constitute the nobility of his kingdom.

---

According to the Akbar Nāmā, pages 171-172:
[https://www.google.com/books/edition/The_Akbar_Nama_of_Abu_l_Fazl/T...]
Aghüz Khān was the worthy son of Qarā Khān, and was born of his chief wife during the time of his rule. Romancing story tellers relate things about his naming himself and about his progress in the path of piety, which a just- judging intellect is not disposed to credit. He was admittedly an enlightened, pious and just ruler and framed excellent institutions and laws whereby the varied world was composed and the contrarieties of the Age conciliated. Among Turki kings, he was like Jamshid among the kings of Persia. By his ripe wisdom, lofty genius, felicity and native courage, he brought under his sway the countries of Īrān (Persia) Tūrān, Rūm (Asia Minor), Egypt, Syria, Europe (Afranj), and other lands. Many nations came within the shadow of his benevolence, and he established titles among the Turks suitable to their ranks and which are on men's tongues to the present day, such as Aighūr, Qanighli, Qibcäq, (Kipcāk), Qārligh, Khalaj, etc. He had six sons, viz., Kūn (sun), Ai (moon), Yulduz (star), Kök (or Gök) (sky), Tāgh (mountain), and Tangiz (sea). The three elders were called Buzmaq' and the three others Ujük. His sons and sons' sons became 24 branches, and all the Turks are descended from these magnates. The term Turkomān did not exist in old times, but when their posterity came to Persia (īrān) and propagated there, their features came to resemble the Tājīks. But as they were not Tājīks, the latter called them Turkomāns, i.e., Turk-like. But some say that the Turkomāns are a distinct tribe and not related to the Turks. It is said that after Aghūz Khān had conquered the world, he returned to his own settlement (yūrat), and seating himself on the throne of dominion, held a Khusrū-like feast and conferred royal gifts on each of his fortunate sons, faithful officers and other servants, and promulgated lofty ordinances and excellent canons as guides for the perpetuation of prosperity. He laid it down that the right wing, which Turkomāns call Burānghar, and the succession should appertain to the eldest son and his descendants, and the left wing, i.e., the Jarānghar and the exe cutive (wakālat) to the younger sons. And he decreed that this law should always be observed, generation after generation; -hence at the present day, one half of the twenty-four branches is associated with the right wing and one half with the left. He ruled for 72 or 73 years and then bade adieu to the world.

---

According to the Tabaqat-i-Nasiri, page 876-879:
[https://archive.org/details/in.ernet.dli.2015.211407]
During his (Kara Khan's) sovereignty, he had a son born to him by his chief Khātūn, who received the name of Āghūz, which name refers to his refusal of nourishment from his mother’s breast for three days and nights, according to the Mughal tradition—but I have not space to detail it here—because she too had become an infidel, the word Āghūz being said to mean the sound of milk taken from an ewe which has recently had young. It was usual among the Mughals not to name their offspring until they were a year old; but Āghūz turned out to be a most remarkable infant, and so he named himself, to the surprise of his parents, who were consulting upon what name to give him, crying out from his cradle: “My name is Āghūz.”
Āghūz Khān grew up in the true faith, which his mother returned to, and his father, Karā Khān, discovering this, resolved to put him to death, and to take advantage of such time as Āghūz should be following the diversion of hunting in order to carry it out. Āghūz was married, in succession, to three daughters of his three uncles, one of whom adopted the true faith, and she gave him intimation of his father’s design, and he, being in consequence joined by numerous partisans, kept aloof from his father. At last, however, a conflict ensued between the father and son, and Āghūz slew his parent. Abū-l-Ghāzī says the father “was killed” during the rout of his followers.
Āghūz Khān, having succeeded to the authority, for a space of two or three years, but according to some of the best of the Histories this account is taken from, for seventy-two or seventy-three years [seventeen years are more probable], waged war with his paternal and maternal uncles and other kinsmen and their dependents, and his own tribe, and, at length, succeeded in compelling the greater part of them to return to the true faith, and those who would not he treated with the utmost rigour. His uncles, however, with their dependents, and some of his father's likewise, fled from his territory farther to the east, to the borders of Chin, and sought protection from the Malik of the Tatlar I-mak. He aided them with his forces, and they marched against Aghuz Khan, but, being filled with fear and terror of him, they were put to the rout. Aghuz Khan pursued them, and even penetrated to the frontiers of Chin, and subdued part of that clime likewise. How this will agree with the Chinese annals remains to be seen, but, as one of his uncles was named Kin Khan, this may possibly account for the "Kin Tartars," but, perhaps, more correctly, should be Kin Mughuls—in the further east, who subsequently conquered Northern China.
After this, such was his power, and the awe he was held in, that many ulūs or tribes of the Tāttār Ī-māk, as well as that of Mughal, became subject to him. He also brought under his sway the city of Tālāsh, and Sairām or Sīrām to the frontiers of Bukhārā.
He adopted wise laws and regulations, and assigned names to several Turkish tribes [i.e. his own Mughal Ī-māk and such of the Tāttār Ī-māk as had acknowledged his sway], by which names they are known still, such as Ī-ghūr—[an offshoot of Mughal Khān’s family] which signifies “coming to one’s aid” and “making a compact,” they having been the first to join him when his father resolved to take his life; Kānkulī, which is also written Kānghulī, which means a wheeled-carriage or cart, which they, on a certain expedition, invented, when the booty was so immense that there was difficulty in removing it. They are still to be found on the banks of the Sīhūn and parts adjacent. Abū-l-Ghāzī says kankul signifies the creaking of a wheel; Kabchāk, which is also written Khafchāk, the meaning of which, it is said, is derived from [%E2%80%A6]—signifying a tree hollow in the trunk.
One of the conflicts in which Āghūz Khān was engaged was with Āyat, the Burāk, and Āghūz was overthrown, and had to retire into a delta, but seventeen years after he finally overcame him.
There was with his forces on that occasion, a pregnant woman—the Mughals and Tāttārs used to take their wives with them in war—whose husband had been killed in that affair, and, being taken in labor, she took shelter within the trunk of a hollow tree which happened to be there, and gave birth to a son. Āghūz, hearing of it, took pity on her, as her husband had been slain in his defense, and adopted the boy, and gave him the name of Kabchāk, because he was born in a hollow tree. When he grew up, Kabchāk was sent into the tract of country called Tāmāk, to guard that frontier, and it got the name, in course of time, of dasht or plain of Kabchāk.
The next to whom he assigned a name were the Kārlūks—also Kārlūgh, Karluk, and Karlugh—and the circumstance which gave rise to it was this. Āghūz Khān, returning from an expedition into the eastern parts of Ī-rān Zamīn, was passing the borders of Ghūr and Gharjistan on his way back to Tūrān. It was the depth of winter, and he therefore commanded that his followers should not loiter on the line of march because of the dangerous state of the route by reason of the frost and snow. Some few of his followers however-men and family—did loiter, and soon found themselves unable to come up with the main body until a considerable time afterwards—some say Āghūz was on his way to Ī-rān Zamīn, and that the loiterers did not rejoin him until the following spring. After punishing them he gave them the nick-name of Kārlūgh, which word, in Turkish, according to my authorities, signifies “the father of snow,” i.e. “pertaining to snow,” but here, “detained by snow,” which name their descendants, who formed a separate tribe of Turks, were ever after known by, and continue to be known by up to this day. There is a couplet respecting them which is well known, and they are continually mentioned in Oriental history, but European translators have transliterated the words [%E2%80%A6] according to their ideas of the value of the letters of the Arabic alphabet, and the different languages in which they themselves wrote, and turned them into Carlouks, Karlıks, Corlucs, Carlugues, Carracs, Karluks, and the like, whereby they are nearly unrecognizable.
Āghūz Khān also named the Turk tribe of Khalj—sometimes pronounced Khalaj, in poetry—from the following circumstance. On one of Āghūz’s expeditions, the particulars of which are too long for insertion here, some of his men fell out on the line of march, and remained behind. When they came up with the army again, Āghūz demanded the reason of their disobeying his strict orders against loitering. One of them replied, although they had been directed to take food with them sufficient for some days, that they had stayed behind in search of it, and that, in his own case, he had to remain because his wife was taken in labor, and, when the child came into the world, the mother, for want of nourishment, had no milk to give it. He had no food to offer her; when, looking about him, he espied, near by, a fox which had caught a partridge. He threw a stick at the fox which dropped the bird, which he seized, and, having roasted it, gave it to his wife to eat, and thereby she was able to afford nourishment to her babe. Hearing this tale, Āghūz gave the child—a boy—the name of Khalj or Khalaj, which signifies, according to some authors, “leave the woman behind,” but others say it is a compound word derived from khal, left, and aj, hungry— “left hungry.” The posterity of this man became, in time, very numerous, and various branches of them went out into Māwar-un-Nahr, the Garmsīr of Ghūr, and other parts of Khurāsān, and into Irāk. They furnished subsequently several independent Sultans to Lakhanawatī [Bengal], and other independent kingdoms of India. There are branches of them still to be found in Central Asia. Conolly, during his travels, had one of their descendants as his guide at Astarābād.
The Us̤manlī [vul. Ottoman] Turks trace their descent from Āghūz…
To return to Āghūz Khān. He, having returned to his original yūrat, “which was Kar-Tāgh and Ur-Tāgh,” after his great expeditions and proposed conquests, gave a mighty feast, to which all the chiefs and principal men of all the tribes were summoned, and, at which, 90,000 sheep and 900 mares were consumed, besides other dainties, and a vast quantity of kamīz, and other strong drinks. He assigned yūrats and names to all the different tribes [under his sway], made laws and regulations, and organized armies into the various divisions, as subsequently continued to be observed. He occupies much the same position and celebrity among the Mughal Ī-māk, as Jamshed among the Ī-rānīs. According to Ābū-l-Ghāzī, he was contemporary with Gaiū-murt and his son Hūshang, but, as he said the very same thing previously with respect to Tūtag or Tūnag, son of Turk, we may doubt his accuracy upon other subjects.
One day, Āghūz Khān, attended by his six sons, went out on a hunting excursion, when the latter found a golden bow and three golden arrows which they brought to their father. He gave the bow to the three eldest, and the arrows to the three youngest. The former divided the bow into three portions, for which they were styled Bardz-ūkī—and Baj-ūkī—from Bardz-ūk or Baj-ūk, which is said to mean “broken bow,” but more probably, “sharers of the broken bow;” and the three youngest were styled Ūdz-ūkī—and Ūj-ūkī—from Ūdz-ūk or Ūj-ūk, signifying “three arrows.”

---

According to A New General Collection of Voyages and Travels Consisting of the Most Esteemed Relations Which Have Been Hitherto Published in any Language, volume 4, pages 408-409:
[https://www.google.com/books/edition/A_New_General_Collection_of_Vo...]
Kara Khan, who succeeded Mungl, had a son called Oguz, whose countenance shone like the sun. The boy would receive no nourishment, and the mother continually dreamed that he told her, so long as she continued in her idolatry, he would refrain from her breast, although he was to die by it. She, to save her child’s life, made a secret vow to the worship of the true God: Whereupon Oguz fell to sucking. When he was a year old, his father, according to custom, intending to give him a name, the boy preventing him spoke, saying, I call myself Oguz. As soon as he could prattle, he had the word Allah, or God, continually in his mouth. He refrained the company of his first two wives, because they would not renounce their idolatry; and took a third, who was more compliable.
Some years after, Kara Khan, having made a feast, and invited the wives of Oguz, who was from home a hunting, he asked the cause of his son’s hating the two first; and being informed by them, he resolved, by advice of his lords, to go after Oguz, and put him to death: But the third wife sending him advice of their design, he got together some forces, with which his father’s though vastly superior, were routed, and himself killed by an arrow. On this occasion his brothers’ sons having joined him, he gave them the name of Vigur, which signifies coming to Aid, or relief.
Oguz being advanced to the throne, re-established the true religion; and making war on the recusants, forced all to embrace it, except a few, who fled to the neighboring countries for shelter. The Khan made war upon them, and obliged them to submit, except a few, who retired into the dominions of Tatar Khan. Oguz laying hold of this occasion, fell upon Tatar Khan; and having vanquished him, took a vast booty; yet could have not carried it off, but for the invention of wagons, which for their skreeling were named Kunek. The author he named Kankli, from whom the tribe of Kankli take their denomination.
Our hero, after a war which lasted seventy-two years, obliged all his enemies to submit, and return to the true religion. Afterwards he conquered the Empire of Kitay, the City of Jurjut, and Kingdom of Tangut, with Kara-Kitay. Thence proceeding beyond Kitay, he found a warlike people, by whose Khan, Itburak, he was repulsed. In his retreat, the widow of one of his officers killed in the battle, falling in labour, crept into a hollow tree; and being there delivered of a son, the Khan gave him the name of Kipjak, which, in ancient Turkish, signifies a hollow tree. From him sprung the Kipjaks, who having subdued the Vruses, Vlaks (or Walaks), Majars (or Hungarians) and Baskirs, possessed their country along the River Tin, Atol, and Jaik, thence-forward called Dasht Kipjak, or the Plain of Kipjak.
Seventeen years after, Oguz attacked Itburak a second time; and having defeated, put him to death. Then turning back, he conquered the cities of Talash, Sayram, Tashkant, Turkestan, Andijan, Samarkant, and Balk. From thence he proceeded to Khor, which he took. Here some of his people rejoining him, who had been kept back all winter by the snow which fell, he called them Karlik, which signifies snow; and from them the Tribe of Karlik deduce their origin. From thence Oguz Khan proceeded to Kabul, Ghazna, and Kashumir; which having subdued, he returned by Badagshan and Samarkant into his own dominions.
Some time after, the Khan having resolved to conquer the country of Iran, set forward with numerous troops; and coming to Talash, was joined by those who staid behind in his march to the Indies. One of them being asked the reason, replied, that he was forced to stay, to procure victuals for his wife, to enable her to suckle her child. Hereupon the Khan gave him leave to return home, and conferred on him the name of Kal-ach, that is, left hungry. From this man sprang the tribe of Kal-ach.
Oguz Khan continued his march through Great Bukharia, and passing the River Amu, entered the Kingdom of Iran, whose Khan, Kayumaras, dying, before his son Hushang was of age, the great lords went to war among themselves; which made the reduction of his dominions the more easy. In this expedition, being in the City of Sham, which, as well as Mesr, belonged to Iran, he ordered a trusty servant to bury a golden bow secretly, on the east side of a neighboring forest, leaving only one end sticking out, and three golden arrows on the west side. A year after, having sent his three eldest sons to hunt on the east side, and his three younger on the west side, the former found the bow, which was divided among them; and the latter the arrows, each keeping one.
After some years, returning to his own dominions, he caused to be prepared a magnificent tent, adorned with gold apples set with precious stones. Then having ordered nine hundred horses, and nine thousand sheep to be killed, likewise ninety-nine leathern-bottles with liquor to be provided, nine of brandy, and ninety of Kumis, or mare’s milk; he gave a grand entertainment to his sons, rewarding them with gifts and preferments. At the same time, as he had his views in what was done relating to the golden bow and arrows, he took occasion, from thence, to give his three eldest sons the name of Bussuk, or broken, in allusion to their dividing of the bow; and his three youngest, that of Uch-ok, or three arrows; adding, that it was not by chance, but by the will of God, that they found those weapons; and that as his eldest son Kiun had found the bow, he, and his posterity, should reign in succession, so long as any of the Bussuks remained, and that the Uch-oks should be their subjects for ever.
Oguz Khan having reigned an hundred and sixteen years, died, and Kiun Khan ascended the throne.

---

According to A General History of the Turks, Moguls and Tatars, Vulgarly Called Tartars; pages 10-21:
[https://www.google.com/books/edition/A_General_History_of_the_Turks...]
Cara Chan had by his favorite spouse, a son, whose countenance seem’d to shine like the Sun. From the time of his birth he would take no nourishment, tho his mother continually offer’d him the breast: Besides that, the mother dream'd every night that her son said to her, “Mother, return to the true religion, for so long as you continue in your idolatry I will not receive your breast tho I should die by it.” Whereupon the mother, to save the life of her child, having made a vow to resume the worship of the true God, he immediately fell to sucking her breast: In the mean time, the mother did not fail carefully to preserve the remembrance of this particular. The Turks, who lived between the time of Japhis (Japheth) and Alanza Chan, all profess’d the true religion: but during the reign of Alanza Chan, abusing the prosperity they enjoy’d, they forsook the true God and stray’d after idols; which abomination increas’d every day till the time of Cara Chan, when the fury of idolatry was come to such a height, that if the father had a mind to return to the true religion, he was sure to be knock’d in the head by his own children; and the fathers did the same to those of their children, who shew’d an inclination to the true religion.
In the time of the reign of Mogull Chan, it was the custom not to give names to their children till they had pass’d the first Year. ‘Tis for this reason that Cara Chan would not give his son a name till he was a year old. Then having assembled the lords of his court, and prepar’d a great entertainment, he order’d the infant to be brought, and said to them, “You know that my son being this day a year old, it is time to give him a name.” Whereupon every one keeping silence to hear what name the father would give him, this child spoke, saying, “What name mean you to give me? I call my self Ogus.” The admiration which this novelty gave the whole assembly, to see an infant but twelve months old give himself a name, caus’d them unanimously to consent that he should keep that name, in the opinion that he would one day become a great prince. When this boy began to speak, he had continually in his mouth the word Allah! Allah! Which every one made a subject of raillery, saying, “This child is yet so young that he does not understand what he says, uttering the first thing that comes into his head.” But far from being a thing of chance, it was the immediate work of God, who was pleas’d his name should be glorified by the mouth of this tender infant.
When he was arriv’d at a proper age, he had given him his cousin-Germain, the daughter of Cavar Chan in marriage; with whom being one day in private, he said to her, “I know him who hath created thee and me, and all that we see; therefore I am of opinion we ought to obey him in all that he hath commanded us.” But she, on her part, not being willing to agree to this proposal, Ogus not only quitted her bed, but also shunn’d her company upon all occasions. Cara Chan being inform’d that the new-marry’d couple liv’d in no good understanding together, gave his son another of his cousins, the Daughter of Cawas Chan in Marriage; with whom he had the same adventure as with the first. Some Years after Ogus returning from hunting, pass’d near a brook , beside which he saw a woman who was washing linen, and a third cousin of his, daughter to Auwas Chan, sitting by her; whereupon he took her aside, for fear it should be discover’d that he profess’d the true religion, in case he should speak to her by some body else; and having made her swear she would keep secret all he was going to trust her with; he said, “My Father has given me two wives, but I cannot love them because they adore idols, and I live in the true religion; therefore if you will embrace my religion and forsake idolatry, I’ll take you in Marriage and love you as long as I live.” She having consented to the proposal of Ogus, he ask'd her in marriage of his father, who willingly gave her to him; and also made a great feast on that occasion. Ogus liv’d very agreeably with this last wife; but some years after, being gone a hunting a good way from home, Cara Chan his father gave in his absence a great entertainment to all his wives, and likewise invited the wives of his son Ogus. Among many discourses which he had with his wives during the entertainment, it came into his head to ask them, if they did not know the reason how it came to pass his son should love his last wife so well, and hate his two former? But not being able to get a satisfactory answer, inasmuch as they knew not the secret of that affair, he put the same question to his son’s wives. The first of which reply’d, “Your son is of a religion different from thine, as is his last wife as well as he; and because we two were not willing to embrace that religion as he desir’d us, he hath taken a hatred to us.”
Upon this answer, Cara Chan resolv’d by the advice of the lords of his court to go to the place where Ogus was hunting, in order to put him to death without any noise. But the last wife being appriz’d of this resolution, sent immediately to inform her husband that his father was gathering troops to go and surprise him, because he had learn’d that he profess’d a different religion from his own. Ogus having without delay spread this news thro’ the whole country, caus’d it to be published at the same time, that all those who pretended to be his friends should come off-hand to his assistance; but the majority sided with the father, and there were but very few who came to take the son’s part; of which number, among others, were the nephews of Cara Chan, the children of his brothers, who were fallen much below the grandeur of their birth, to whom Ogus gave the surname of Vigur, as much as to say, coming to aid, or relief. In the mean time, Cara Chan, being advanc’d with a great army against his son, his troops notwithstanding their great superiority were beaten, and in the rout the Chan himself receiv’d a shot with an arrow in his head, of which he died not long after.
Ogus Chan being advanc’d to the throne, caus’d an order to be publish’d that every one should embrace the true religion; and the better to encourage his subjects therein, he heap’d favors upon those who obey’d him readily; whereas he gave no quarter to those who persisted in idolatry: And as there dwelt divers people upon his frontiers who paid no obedience to his orders, notwithstanding they had been heretofore under the dominion of Mogul Chan, many of his subjects who would not quit their idolatry went and shelter’d themselves among them, which mov’d Ogus Chan to make war upon them so briskly, that at last he oblig’d them to submit, except a very few who retir’d into the dominions of Tatar Chan, who resided in the neighborhood of Dsurdsut. The Town of Dsurdsut is very powerful, having several small towns under its jurisdiction: ‘Tis situate towards the frontiers of Kitay, being called Zinu in the Indian and Persian Language.
Oguz Chan embrac’d very eagerly that occasion to war upon Tatar Chan; and having vanquished him, took from him so great a booty, that it had been impossible to have carry’d it away, if it had not been for the ingenious man in his army, who on this occasion invented chariots; by the help of which they brought off all the booty: and because those chariots skreel’d much, they were call’d Kunneck, and the author of the invention Kankli: and all those who are call’d at present Kankli, are of the posterity of that man who invented the use of chariots.
Oguz Chan, after a war with his enemies which lasted 72 years, oblig'd all his neighbors at last to submit to him, and brought them back to the true religion. After which he conquer’d the Empire of Kitay, the City of Dsurdsut, and the Kingdom of Tangut with Cara Kitay. The capital of Cara Kitay is a great city, and the country is inhabited by people as black as the Indians: They live about the Lake Mobill, between Kitay and the Indies, drawing towards the South. From thence passing behind Kitay, he found upon the sea coasts among the mountains, very warlike people who had a Chan call’d Itburak; who coming to meet him with a good army, receiv’d him with so much bravery, that he was constrain’d to go back the way he came, and to post himself in an advantageous camp between two great rivers, in order to make himself secure against any surprise. As upon this occasion, Ogus Chan and the chief officers of his army carry’d their wives with them, it happen’d that one of his general officers, who had been kill’d in the battle, having left his wife big with child, she could find no other place to retire to when her time was come but an old Hollow-Tree; into which having crept when her labor came on her, she there brought forth a son. The Chan being inform’d of this adventure, gave orders to have this child carefully brought up, in consideration that he had lost his father in his service, and gave him the name of Kipzak, which signifies in the antient Turkish, a Hollow-Tree. When this boy was arriv’d to a fit age, Ogus Chan gave him a considerable army to go and war against the Vrusses, Vlaks, Madsahrs, and Bashkirs, who inhabited along the banks of the Rivers Tin, Atell and Jaigik; and having been fortunate enough to bring these people under his subjection, he reign’d thirty years in that country. From him are descended all the Kipzaks; and from the reign of Ogus Chan, to that of Zingis Chan, for above four thousand years, no other nation has inhabited between those three rivers, besides the subjects of the princes of the poſterity of Kipzak. This Country is calld Dasht Kipzk, or the plain of Kipzak.
Seventeen years after Oguz Chan attack’d Itburak Chan the second time, and having this time entirely defeated him, he put him to death and afterwards made himself master of his dominions. On this occasion he treated those of his own subjects, who had preserv’d the true religion, with all the tenderness imaginable; but caus’d all those whom he found to be idolaters to be destroy’d. After which turning back, he pass’d by the frontiers of the Indies, drawing towards Talash, Sairam, Tashkänt, Samarkant and Bucbaria. First of all he took the Towns of Sairam and Tashkänt, and detach’d his son from thence with some troops towards that side, where are the towns of Turkestand and Andidsan; who having made himself master of those cities, came to rejoin his father after and absence of six months. From thence Ogus Chan march’d towards Samarkant, and after having reduc’d that city, he made himself master of all the great Bucharia: Then he march’d to the town of Balk, and having likewise subdu’d it, he advanc’d in the middle of winter toward that side where stands the town of Chor; but as it was extremely cold, and there had fallen abundance of snow, this march put his army to infinite fatigue. In the mean time he continued his rout, having taken all proper precautions that none should remain behind. After he had poffess’d himself of that town, he made a review of his army in the spring following; and finding that some had absented reviews themselves, he caused diligent search to be made in order to know what was become of them; and when they were arriv’d some days after, the Chan demanded of them where they had been so long. To which they answer’d, that having follow’d the army at an easy rate, there fell so much snow one night that they could not possibly re-join it: And as besides that, all their horses and camels had burst, they had been oblig’d in spite of themselves, to wait till spring before they could be able to appear before him. Whereupon the Chan gave them the surname of Karlik, in memory of the snow stopping them on the road, Karlik signifying Snow: And it is from these people that the Kirliks deduce their original.
From thence he march’d towards Cabull, Gasmien, and Cashmir, which are famous cities to the north of the Indies. The Town of Cashmir was then in subjection to a very puissant prince called Jagma; who upon the news of the march of Ogus Chan, possess’d himself of the avenues of the mountains and the banks of the rivers which are about that town, and put a stop to him in this manner for a whole year. But Ogus Chan having at last surmounted all these difficulties, and defeated his troops, put him to death; and having taken the city, he put the greater part of the inhabitants to the sword. After which he return’d by the cities of Badagshan and Samarkant into his hereditary dominions.
Some time after having taken a resolution to go and conquer the country of Iran, where among others, are the cities of Sham and Misser, he caus’d it to be published that all his men should provide themselves with provisions, because they had a long march to make. After which setting forward with numerous troops near the town of Talash, he join’d those of his army who had stayed behind in his march to the Indies; and having ask’d one of them how it came to pass they had delay’d so long coming to him? he made answer, “Our horses were quite spent; and for my own part, I was embarrass’d with a wife who was ready to fall to pieces without my being able to give her anything to eat; and being deliver’d on the road, she was so reduc’d with hunger she had not milk to nourish her child, which oblig’d me to go and kill some game, and roast some of the flesh for my wife’s support, that she might be in a condition to give her infant suck: This I continued to do till such time as one of the officers, commanded to gather together the stragglers of the army, lighting upon me, press’d me to repair to the camp.” Whereupon the Chan having order’d a horse to be given him, with provisions, gave him leave to return home, and gave him the name of Kall-atz in memory of that adventure; for Kall signifies left, and atz, being hungry. The Posterity of Kall-atz, corruptly call’d Callatz, has since that time increas’d to that degree, that there are at present divers very numerous branches of them in the country of Ma-urenner, and in the cities of the country of Chorasan and Irak.
Ogus Chan decamping from about the town of Talash, march’d thro’ the territory of the cities of Samarkant and Buchara; and passing the River Amu, went and laid siege to the town of Chorassan. The country of Iran was just at that juncture without a master, for the last Chan, called Cajumars, who was a very powerful prince, dying before his son Haushany was of an age capable of holding the reins of government, the lords of the country, taking the advantage of the minority of Haushany, waged war among themselves; which made the reducing of Chorassan very easy to Ogus Chan. From thence return’d towards the cities of Irak, Adirbeindjan, and Arméen; whereof he took some by capitulation, and others by force. In this expedition, being in the city of Sham, one day he order’d one of his most faithful attendants to go into the neighboring forest, and there bury secretly, in some part towards the east, a golden bow which he put into his hands; but so, that only a little bit of it could be seen: which having been executed according to his commands, he gave him also three golden arrows, with orders to bury them in like manner; but on the west side of the forest. A Year after, having caused his three eldest sons to be called before him, 1. Kiun, or the sun, 2. Ay, or the moon, 3. Juldus, or the star, he said to them, “You know, my children, that we are in a strange country, where I am so overburden’d with affairs that I have not time to spare for hunting; therefore I would have you go in my stead, and that on the east side; and do not fail to bring me all that you are able to take, for there is a great deal of game in those quarters.”
As soon as they were departed, accompany’d by persons whom their father had named for that purpose, he order’d his three younger sons to be called, and commanded them as he had done the others to repair to the chase, but on the west side. These three last were called, 1. Kuck, or the heaven, 2. Tag, or the mountain, 3. Zingis, or the sea. The three first at their return, brought to the Chan, besides a great quantity of game which they took, the golden bow which they found: and the three latter, who return’d soon after, brought likewise the three golden arrows, with much game. The Chan having caus’d all the game to be dress’d, and much other victuals to be added to it, gave a great feast on this occasion for joy that his three eldest sons had found a golden bow, and his three youngest sons three golden arrows: and he was pleas’d that the three first should divide the golden bow among themselves, and that the three others should also keep each of them his golden arrow.
Ogus Chan having resided some Years in the towns he had conquer’d, treated very mildly all those who submitted themselves; but gave no quarter to such who were so obstinate to resist him: After which he put strong garrisons into all the cities of defense, and led back his army into his own dominions. At his return, he caus’d to be prepared a magnificent tent adorn’d with golden apples, curiously enrich’d with all sorts of stones, and having order’d 900 horses, and 9000 sheep to be kill’d, and 99 leathern bottles with drink to be provided, whereof 9 were filled with brandy, and 90 with Kumisse, or mare’s-milk; he gave a great regale to his sons, and all the lords and officers of distinction in his empire. And having thank'd his sons for the inviolable love and fidelity which they had always preserv’d towards him, he bestow'd on them many cities, and gave them subjects of their own: He also gave gratuities to each of the lords of his court, and his principal officers according to their merits; and as he had his views in causing the golden bow and arrows to be bury’d in the forest near Sham, he took occasion from thence to give his three eldest sons the name of Bussuk, that is, broken, in memory of the golden bow which they had found and parted among themselves: and to the three youngest he gave the surname of Utz-ock, that is to say, three arrows, in remembrance of the same adventure: adding, it is not by chance, but thro’ the will of the living God, that it came to pass that you found that bow and those arrows; and seeing our ancestors have always believ’d that the bow signify’d the prince, and the arrows his ambassadors, because the arrow must fly that way the bow is drawn, and that my eldest son Kiun has found the bow, he shall reign after my death, and his descendants after him, while there shall remain any of the posterity of the Bussuks; and those of the posterity of the Utz-ocks shall be their subjects for ever.
Ogus Chan dying after having reign’d 116 years, his son Kiun Khan succeeded him.