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In the texts of the Oghuz Kagan Epic in Uyghur and Persian there are information about the Khalaj. In particular, Islamic geographers and scholars among 10th and 14th centuries gave information about the tribe in question. In the mentioned sources, Khalajs are in the form of "Khalach, Khalaj, Khilji, Khalaji." Khalajs were among first Turkic groups living in Tokharistan region. The word "Khalaj" was first used in the last quarter of the 7th century in the two Bactrian documents in the Samangan province in the south of Amu Darya. The name "Khalaj" is in the form of "Xalaso" in the Bactrian documents. They are identified with the names "Hedaluozhi"-"Gedaluozhi" in Xin Tangshu, the Chinese source. They are called "Hitivira Kharalaca" on the coins in Brahmi. There are various opinions on the origins of the Khalaj. In particular, the information provided on that they are the same as the "Karluq" tribe and that they are the remains of the Ephthalites are of great importance. Apart from these views, there are historians who stated that they belonged to the "Oghuz.". [ABSTRACT FROM AUTHOR]

Belonging to the period of Second Turkic Kaghanate (682-745) the Orkhon Inscriptions let erected in behalf of Bilge Kaghan's brother Kül Tigin and himself in 732 and 735 respectively. The first monument let erected by Kaghan upon the death of his brother, and the latter one by his own son after his death. The person who speaks in both inscriptions is Bilge Kagan personally. Yollugh Tigin wrote both inscriptions with his nickname "atïsï". In the scholarly community, it suggested that Orkhon Inscriptions have a type of "commemorative", also it has been said that Kagan conveyed some information about the history of the Turkic Kaghanate and given some advices to "Turkish Nation". However, in the article, we will show that judging by the historical process this is not true and either inscriptions are a kind of "order, edict, and decree". Because, either itself in the inscriptions, or in edicts (firmans) of many later Turkish states are mentioned phrases in the meaning of "my order, my edict, my command".) In the Orkhon Inscriptions this phrase has the word "sabïm" (lit. my word, that is "my command"), in the firmans of the later Turkish rulers, for instance in the letters / edicts of Uzun Hasan Beg of Akkoyunlu, it has a word "sözümüz" (lit. our words, that is, "our order") and finally"buyurdum ki" (lit. I ordered that) in the edicts of the sultans of Ottoman Empire. Likewise, in edicts of the rulers of Chingizid and Timurid periods, the word "üge manu" (lit. myword) is mentioned with the same meaning but in Mongolian. In this article, it will be explained with the examples that this matter how progresses diplomatically throughout history. [ABSTRACT FROM AUTHOR]

History of studies on the Silkroad begins with Zhang Qian, a famous Chinese ambassador in the East, in the second half of the 2nd century BC in the East, and with Maes Titianus, a Greek trader in the West in the early years of the 1st century AD. In the Antiquity and Early Middle Ages, the Silkroad began to its journey from Antiochia in the West through the territories of Northern Mesopotamia and Iran and then the Western and Eastern Turkestan in Central Asia and finished in Chang'an and Loyang, the two capitals of China in the East. The course of this route through Iranian territory generally stayed closed during the times of the states founded in Iran, such as Parthians and Sasanians because they liked to getting more profits from the silk trade and other products. At the end, the Roman trade with the East through the Red Sea was prevented by the Sasanians towards 570s, and Justinus II, the Byzantine Emperor had to pass the route through the northern regions of the Aral Lake and the Black Sea, negotiating with the rulers of the 1st Turkic Kaganate. [ABSTRACT FROM AUTHOR]