Originally published in the Lexikon des Mittelalters; International Encyclopaedia for the

Middle Ages Online

Oghuz (Ouz, Ouz):

Origins and the early history:
Oghuz is the ethnonym of a Turkic tribe which played an important role in the
history of Central Asia and the Middle East from the 10th century onwards. Its
etymology is much debated; it is probably a plural of the Old Turkish oq- tribe with
an archaic suffix z, although another explanation connecting it with kz ox is
more in line with the oral traditions of the Oghuz. (Bazin 1953: 315-318)
The Oghuz were recorded as al-Ghuzz in Arabic and Persian sources, Ouzoi in
Byzantine sources, and Torki in Russian sources. The Orhon and Yenisey
Inscriptions, the earliest indigenous Turkish sources written in a runic alphabet dating
to the Second Trk Empire (the Tu-cheh, 681-742), mention various groups called
Oghuz, ch Oghuz (=Three Oghuz), Alt Oghuz (=Six Oghuz), Skiz Oghuz (=Eight
Oghuz), and Toquz Oghuz (=Nine Oghuz). It has been suggested that the numbers in
these names indicate the number of tribes constituting the tribal union. Among all
these groups, only the Oghuz and the Toquz-Oghuz seem to be significant for the later
history of the Oghuz, but their relationship with each other is still a mystery. They
appear to be important, yet insurgent components of the Second Trk Empire. The
Uighurs, who succeeded the Trk Empire in Inner Asia, were one of the nine
sub-tribes of the Toquz-Oghuz, which were known to Chinese historians as the Chiu
hsing Nine Surnames. (Golden 1992: 156, 205-6)
The relationship of the Oghuz in Mongolia and the Oghuz Confederation (or
the Oghuz Yabghu State), which emerged as a loose confederation on the Syr-Darya
(Oxus) River and north of Lake Aral in the 10th century, is highly ambiguous. There is
circumstantial evidence that the Oghuz groups moved towards the west in the
aftermath of the dissolution of the Second Trk Empire in 742, and began to intrude
into Pecheneg territory along the Syr-Darya River. The much later historian Ibn
al-Athr (d. 1233) briefly refers to an Oghuz migration to Transoxiana from the most
distant countries of the Turks during the reign of the Caliph al-Mahd (r. 775-785) in
support of Ibn al-Muqann, who challenged Abbasid rule in Khorasan between 776
and 783. (Ibn al-Athr 1966: XI/178) The significant increase in the number of the
ghulm (slave) corps in the Islamic armies during this period may also indicate a
nomadic movement towards the West. (Golden 1972: 61)
The Oghuz incursions ousted the Pecheneg from the Oxus River and north of
Lake Aral to the Volga-Ural region. However, the Byzantine historian Constantin
Porphyrogenitos (d. 959) says that some of the Pecheneg decided to stay in the Oxus
basin, and joined the Oghuz. (Porphyrogenitus 1949: 169) This would explain the
presence of the Pecheneg as a sub-branch in Oghuz tribal lists recorded by
al-Kshghar (fl. 1077) and the Ilkhanid historian Rashd al-Dn (d. 1318) in his
legendary history of the Oghuz. In alliance with the Russian prince Sviatoslav
(d. 972), the Oghuz attacked the Khazar capital Itil in 965, an event after which the
Khazar Qaghanate never recovered. The Russian-Oghuz alliance continued when they
attacked the Volga Bulghars in 985. (Golden 1972: 80)

The Oghuz Confederation in Transoxiana:

Around 985, an army commander (sbash) in the Confederation with the
name Seljuk separated from the yabghu, the ruler of the Confederation, and captured
Jand on the south of Yangi-Kend. (Smer 1967: 61) Upon the collapse of the Samanid
state in 999, Seljuks sons found themselves in fertile soil for tribal politics and
shifting alliances in Transoxiana, and played an active role in the distribution of the
Samanid territories between the Ghaznavids and Qarakhanids. The internal problems
of the Oghuz Confederation were intensified through Kimek-Qipchaq pressure from
the North and Northeast. After the death of the last Oghuz yabghu Shah-Malik in
1042, the Oghuz Confederation dissolved, and the descendants of Seljuk established
the Seljuk Empire, one of the largest polities in the Islamic world. (Smer 1967:
60-73) Most of the Oghuz tribesmen were subsumed into the new Seljuk system,
though one Oghuz group migrated towards the Pontic Steppe, and eventually entered
the service of the Byzantine Empire. (Golden 1972: 80-84) In the 1170s, some Oghuz
tribesmen entered in North African politics as mamlks (slaves) of the Ayybid
overlords, but their influence remained limited. However, descendants of an Oghuz
leader, Muammad b. Hrn, escorted the brother of Sal al-Dn Ayyb to Yemen,
and there they established the Rasulid dynasty, which ruled over the region until 1455.
(Smer 1967: 136-137)
The Seljuk period was a turning point in the history of the Oghuz. Soon after
the foundation of the Empire, the nomadic Oghuz tribesmen were excluded from
power positions within the empire. The Seljuks pursued a policy of exile by sending
the Oghuz tribes away from the center of the Empire to Syria, Azerbaijan, Armenia,
and Anatolia. (Barthold 1962: 117) These Oghuz groups were actively involved in the
formation of the Seljuk successor states and principalities, especially in Anatolia. The
Mongol invasions in the first half of the 13th century pushed more Oghuz tribes
towards the West. As a direct result of these population movements, all of Azerbaijan
and Anatolia were dominated by different Oghuz (or Trkmen, as they began to be
called after the 14th century) groups. However, it is difficult to establish which Oghuz
groups came to the West. Some scholars tried to identify these groups by looking at
toponyms in Anatolia (Smer 1967: 412-450); however, this methodology did not
gain wide acceptance due to the nature of the sources, mostly the Ottoman archival
documents from the 16th century. The Oghuz-Trkmen groups which remained in
Khorasan, Khwarazm, and the Mangishlak peninsula were eclipsed and regionalized
in the subsequent Mongol and Timurid polities. (Barthold 1962: 121-35)

Social and Economic Structure:

The blueprint of the Oghuz tribal ethos, which became an ideological
reference point in later Oghuz-Trkmen constituencies, was probably drawn in the
Syr-Darya region. According to al-Kshghar, the Oghuz were the most prominent
nomadic tribe (qabla) among all the Turkic tribes. He also includes a list of the
sub-tribes (ban) of the Oghuz in his bilingual Turkish-Arabic dictionary Diwn
Lught al-Turk [Compendium of Turkic Languages]. (al-Kshghar 1982: I/101-2) A
parallel list with some differences is also found in Rashd al-Dns Jmi al-Tawrkh.
(Rashd al-Dn 1969: 45-46)

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al-Kshghar
Qnq
Qaygh
Bayundur
Iwe
Salghur
Afshar
Bektili
Bgdz
Bayat
Yazghr
Eymr
Qara Blk
Alqa Blk
gdir
regir
Tutrqa
Ula Yondlugh
Tger
Bechenek
Chuvuldar
Chepni
Charuqlugh

Rashd al-Dn
Qnq
Qay
Bayundur
Ywa
Salur
Avshar
Begdili
Bgdz
Bayat
Yazr
mr
Qara Evli
Alqa Evli
Yigdir
regir
Dudargha
Ala Yontl
Dger
Bechene
Chavuldur
Chepni

Yaparl
Qzq
Qarqn

Given the lack of indigenous sources, as well as the imprecision of the

external references and the terminology used therein, we have little chance to validate
the presence, and substantiate the exact role, if any, of these tribes in the internal
organization of the Oghuz confederation. The udd al-lam [Regions of the
World], an anonymous Persian geography written in Transoxiana around 982, says
Each of their [the Oghuz] tribes has a separate chief on account of their discords with
each other. (udd al-lam 1970: 101) Although the Abbasid historian
al-Masds description of three classes among the Oghuz, i.e. the high class
(al-awl), the middle class (al-awsi), and the lower class (al-asfil) is interesting, it
tells us little about the nature of these classes. (Smer 1967: 37) Ibn al-Athr and
Rashd al-Dn divide these tribes into two groups, Boz-oq and ch-oq, in accordance
with the customs of the steppe politics; but, this may not reflect the actual internal
structure of the Oghuz polity in the 10th century. (Ibn al-Athr 1966: XI/82; Rashd
al-Dn 1969: 45-46) Yet, there are references to two Oghuz rulers contemporary with
each other carrying the titles yabghu and bayghu, a possible indication for the
existence of a Dppelknigtum. (Pritsak 1953: 407) Ibn Faln, who visited Oghuz
territories around 922, met with a person carrying the title *Kl-Erkin (Kudharkin),
who was assistant to the yabghu. (Ibn Faln 1939: 13 [text], 25 [trans.]) Although
most of the Oghuz were pastoral nomads, they had also an urban component stretched
along the Syr-Darya River. The most important center was the yabghus winter
residence Yangi-Kend in the delta of the Syr-Darya River. The settled Oghuz were
called yatuk, a class of Oghuz, who never nomadize or go on raiding

expeditions Lazy ones, ones left behind. (al-Kshghar 1984: II/153) Excavations
in the 1940s by Soviet archaeologists demonstrated that there were indeed settlements
on the eastern bank of the Syr-Darya River in this period. (Tolstov 1947: 57-71)
Culture and Religion:
We know little about the religious beliefs of the Oghuz before their conversion
to Islam. According to the udd al-lam, the shamans (tabbn, doctors)
commanded great respect among the Oghuz, and they controlled their lives and
property. (udd al-lam 1970: 100) Islam started to spread among the Oghuz in the
mid-10th century. Ibn Faln reports that the Lesser Yinl, an Oghuz leader, whom he
met en route to Bulghar, had once converted to Islam, but upon his peoples
opposition he returned to his native religion. (Ibn Faln 1939: 13 [text], 25-6 [trans.])
The Oghuz yabghu did not convert to Islam until 1001-2, when he established an
alliance with the last Samanid Ab Ibrhm (d. 1005) against the Qarakhanids. (Smer
1967: 50)
After the dissolution of the Oghuz Confederation, the idea of unity among
various Oghuz tribes continued to be a political ideal. The Oghuz Khan Narratives
(sometimes called the Oghuz-nma) provided the narrative framework for cultivating
a universalist ideology and legitimizing political power along the unity of the
legendary past. (Flemming 1988: 123-137) For example, the Aqqoyunlu and
Qaraqoyunlu, Turkmen dynasties of 15th century Anatolia and Azerbaijan, as well as
the Ottoman Empire were eager to emphasize their Oghuz background. The
Aqqoyunlu dynasty claimed Bayundur origins, and the Qaraqoyunlu were known to
be from the Yiva tribe, although we have references for their Barani background as
well. The Qay tribe became famous due to Ottoman historians attempts to fashion a
Qay background for the Ottoman family. (Woods 1976: 186-196)
The Dede Korkut 6arratives are the most outstanding literary legacy of the
Oghuz. Recorded in the 15th century, these narratives were set on the scene in
Azerbaijan and Armenia, probably during Aqqoyunlu rule, and tell the story of the
beys, i.e. the lesser rank tribal leaders. (Lewis 1974: 9-23; Tezcan 2001)

Anonymous. udd al-lam. The Regions of the World. 2nd ed. Trans. V.
Minorsky, London: E. J. W. Gibb Memorial Series, 1970. Translation,
English.
Barthold, V. V. A History of the Turkman People. In Four Studies on the History of
Central Asia. Trans. V. and T. Minorsky (Leiden: E. J. Brill, 1962), pp.
73-170. Article (original in Russian), English.
Bazin, Louis. Notes sur les Mots Ouz et Trk. Oriens 6 (1953): 315-322.
Article, French.
Flemming, Barbara. Political Genealogies in the Sixteenth Century. Journal of
Ottoman Studies 7/8 (1988): 123-137. Article, English.
Golden, Peter. The Migrations of the Ouz. Archivum Ottomanicum 4 (1972):
45-84. Article, English.
Golden, Peter. An Introduction to the History of the Turkic Peoples. Wiesbaden: Otto
Harrassowitz, 1992. xviii + 483 pp. ISBN 3-477-03274-X. Monograph,
English.
Ibn al-Athr. al-Kmil f al-Tarkh. Ed. C. J. Tornberg. Leiden, 1851-76 (Reprint:
Beirut 1966). Chronicle, Arabic.
Ibn Faln. Ibn Falns Reisebericht. Ed. and trans. A. Zeki Validi Togan. Leipzig,
1939. Travelogue, original text edition in Arabic and German translation.
al-Kshghar, Mamd. Compendium of Turkic Dialects (Dwn Lut at-Turk). 3
vols. Ed. and trans. Robert Dankoff in collaboration with James Kelly.
Cambridge, Mass.: Harvard University Printing Office, 1982-1985.
Translation, English.
Lewis, Geoffrey (trans.). The Book of Dede Korkut. Harmondsworth: Penguin Books,
1974. Translation, English.
Porphyrogenitus, Constantine. De Administrando Imperio. Trans. R. J. H. Jenkins, ed.
Gyula Moravcsik. Budapest: Pzmny Pter Tudomnyegyetemi Grk
Filolgiai Intzet, 1949. Original text edition in Greek and English translation.
Pritsak, Omeljan. Der Untergang des Reiches des ouzischen Yabu. In 60. Doum
Yl Mnasebetiyle Fuad Kprl Armaan/Mlanges Fuad Kprl.
(Istanbul: Dil ve Tarih-Corafya Fakltesi Yaynlar, 1953), pp. 397-410.
Article, German.
Rashd al-Dn Fal Allh. Die Geschichte der Ouzen des Rad ad-Dn. Ed. and
trans. Karl Jahn, Vienna: Hermann Bhlaus Nachf., 1969. Facsimile edition in
Persian and German translation
Smer, Faruk. Ouzlar (Trkmenler). Tarihleri-Boy Tekilat-Destanlar. Ankara:
Ankara niversitesi Dil ve Tarih-Corafya Fakltesi Yaynlar, 1967. XXIV +
522 pp. Monograph, Turkish.
Tezcan, Semih and Hendrik Boeschoten. Dede Korkut Ouznameleri. Istanbul: Yap
Kredi Yaynlar, 2001. Original text edition in Turkish.
Tolstov, S. P. Goroda guzov (Istoriko-tnograficheskie tiudy). Sovetskaia
tnografiia, no. 3 (1947): 55-102. Article, Russian.

Woods, John E. The Aqquyunlu. Clan, Confederation, and Empire. Minneapolis &
Chicago: Bibliotheca Islamica, 1976. XVI + 348 pp. ISBN 0 88297 011 9.
Monograph, English.