What were the Esegels, and what was their historical fate?

The Esegels, also known by variations such as Izgil, Äsägel, Askel, Askil, and Ishkil, were a dynastic tribe belonging to the Oghur branch of the Turkic peoples during the Middle Ages. They eventually joined and were assimilated into the Volga Bulgars, a significant medieval state.

What linguistic group do the Esegels belong to?

The Esegels are identified as belonging to the Oghur languages, which is a distinct branch within the larger Turkic language family. This classification helps scholars understand their linguistic relationships to other historical groups.

What does the name 'Esegel' potentially mean according to M. Räsänen's etymological suggestion?

M. Räsänen proposed a Uralo-Altai etymology for the name, suggesting it derives from 'Es-kil' or 'Es-gil', which he interpreted to mean 'Old city'. This theory attempts to connect the name to geographical or historical settlements.

How did Lev Gumilyov initially connect the Izgils, and how did his view evolve?

Lev Gumilyov initially linked the Izgils to the 'Sijie' group associated with the Toquz Oghuz confederation. However, he later revised his identification, proposing that the Izgils were actually the 'Xijie', another tribe belonging to the Tiele confederation.

What distinction did Zuev (2002) draw between 'Izgil' and 'Igil' based on Chinese sources?

Yury Zuev differentiated between 'Izgil' and 'Igil'. He identified 'Izgil' with the Chinese term *a-siek-kiet* (阿悉結), which he linked to the Axijie, a tribe of the Western Turkic Khaganate. Conversely, he identified 'Igil' with *gjei-kiet* (奚結), referring to the Xijie, a Tiele tribe.

What controversial connection did Zuev suggest for the Igils?

Zuev controversially suggested a link between the Igils (identified as *Xijie*) and the Bulgarian clan known as Uokil. He also proposed a connection to the Indo-European-speaking Augaloi people found in the Transoxania region.

What Iranian origin theory did Róna-Tas propose for the Esegels?

András Róna-Tas proposed an Iranian origin for the Esegels, suggesting their name derived from Western Old Turkic terms like *Askil* or *Äsägäl*. He traced this back to a hypothetical Proto-Iranian phrase *aθayaka arya*, meaning 'the very aliens'.

Did Tatár (2012) agree with Róna-Tas's etymological connection to Ossetian?

No, Tatár (2012) disagreed with Róna-Tas's proposed etymology. Tatár argued that the Ossetian word *æcægælon* was not cognate with *Äskäl*, as the expected Hungarian cognate would differ significantly, and questioned the direct link to the Székely endonym.

What reconstruction of the Esegels' endonym did Tatár propose, and what did it contain?

Tatár reconstructed the Western Turkic tribe's endonym as *Äskil*. She proposed this name contained the Turkic plural and generalizational suffix *-GIl* combined with the Iranian tribal name *As*. This suggests a complex linguistic and ethnic history.

According to Tatár's theory, what was the origin of the *As* tribal name found in *Äskil*?

Tatár theorized that the *As* tribal name within *Äskil* originated from the Iranian-speaking Massagetae people. She suggested that a group of these *As* later split off, allied with or became subjects of the Göktürks, and subsequently adopted a Turkic identity, becoming known as Äskils.

What connection did Zuev propose between the Esegels and the Western Turkic Khaganate's Nushibi?

Zuev proposed a connection between the Esegels and the *āxījī* people, who were part of the Nushibi tribal confederation within the Western Turkic Khaganate. This links the Esegels to a specific political and tribal structure of that era.

What historical record mentions 'Askil/Askel' as a king in 563 CE?

The *Chronography* compiled by Theophanes the Confessor (760–818 CE) mentions 'Askil/Askel' as the king of the Hermihions. The text records that ambassadors from this king, whose tribe lived near the ocean, visited Constantinople in July 563 CE.

How did Zuev (2004) summarize the scholarly consensus on Izgils and Chinese sources?

Zuev summarized that several scholars, including Cen Zhongmian, Harmatta, and Klyashtorny, identified the Izgils with the *Axijie* tribe of the Western Turks mentioned in Chinese sources. Cen Zhongmian also linked *Izgil* to the name *Xiezhilue*, a Bayïrqu ruler.

What was Ögel's and Tasağıl's proposed link for 'Izgil' and 'Sekel'?

Ögel and Tasağıl linked the names 'Izgil' and 'Sekel' to the *Sijie* tribe, which was prominent in the Tiele confederation and later the Toquz Oghuz. Ögel further suggested a connection between the Sijie, Axijie, and Izgil groups, associating them with the Chigils.

What distinction did Zuev make regarding the Chigils and the 'Ten Arrows' union?

Zuev noted that while the *Axijie* (linked to Izgils) belonged to the 'Ten Arrows' union of the Western Turkic Khaganate, the Chigils (whom Zuev identified with the Chuyue in Chinese sources) did not belong to this union. This highlights a difference in their political affiliations.

What information does the 'New Book of Tang' provide about the *āxījī* tribe in 651 CE?

The 'New Book of Tang', in its account of the Western Turkic Khaganate in 651 CE, lists five western tribes collectively as Nushibi. It specifically mentions the *āxījī* tribe, led by *Kül-Irkin*, as being particularly prosperous and strong, with soldiers numbering in the tens of thousands. Zuev identifies this *āxījī* tribe with the Esegels.

Which Arab ambassador mentioned the 'Askel' tribe during his visit to the Volga region?

The Arab ambassador Ibn Fadlan mentioned the Bulgarian tribe 'Askel' in his journal. He visited the banks of the Volga River between 921 and 922 CE.

Besides 'Askel', what other tribes did Ibn Fadlan list among the Volga Bulgars?

During his visit, Ibn Fadlan listed the Bulgars proper, the Suvars (also known as Savan), the Bersula, and the Barandzhar, in addition to the Askel tribe.

How did the Persian ethnographer Ahmad ibn Rustah categorize the Volga Bulgars?

Ahmad ibn Rustah, a Persian ethnographer, listed three main branches of the Volga Bulgars. These were the Bersula, the Esegel, and the Oghuz.

Where are the ancient ruins associated with the 'Askel' tribe located?

The text indicates that the ancient ruins of a city belonging to the Askel tribe are situated in a place called Aşlı.

What did the 982 CE Persian 'Geography' state about the 'Ishkils'?

The 982 CE Persian 'Geography' referred to the Ishkils as one of three distinct Bulgarian tribes. It noted that these three tribes were in a state of constant conflict amongst themselves.

What did Gardizi write in the mid-11th century regarding Eskels and Magyars?

Gardizi, in his work 'Zain al-ahbar', wrote that a Magyar area lay between the territories of the Bulgars and the Eskels. He also specified that these Magyars were themselves a Turkic tribe.

What did Constantine Porphyrogenitus state about the endoethnonym of the 'Magyar Turks'?

Constantine Porphyrogenitus wrote that the native name ('endoethnonym') for the 'Magyar Turks' was 'Savartoiaskaloi'. This name is understood to signify a combination of 'Savart' (referring to the Suvar/Sabir people) and 'Eskel'.

What did Zuev propose regarding the relationship between Eskels and Hungarians (Magyars)?

Zuev summarized scholarly views by stating that it is believed Eskels merged with Hungarians (Magyars). He specifically proposed that the ethnographic group known as the Székely (or Szekler) are descendants of the Esegels.

Did Róna-Tas agree with Zuev's hypothesis about the Székely being descendants of Esegels?

No, Róna-Tas rejected Zuev's hypothesis. He disagreed with the identification of Esegels with the Székely people, as well as the proposed link between the names Esegels and Chigils, citing both historical and phonological reasons for his rejection.

What historical context is provided by the 'New Book of Tang' regarding the *āxījī* tribe's leader?

The 'New Book of Tang' describes *Kül-Irkin*, the leader of the *āxījī* tribe (identified by Zuev as Esegels), as being exceptionally prosperous and powerful in 651 CE. The text states that his soldiers numbered in the tens of thousands, indicating the tribe's significant military strength within the Western Turkic Khaganate.

What does the name 'Izgil' potentially refer to in Chinese historical records, according to Cen Zhongmian?

According to Cen Zhongmian, the name 'Izgil' is identified with the Chinese term *Xiezhilue* (奚節略), which referred to a ruler of the Bayïrqu people. This suggests a potential connection between the Izgils and this specific Turkic group.

What is the significance of the name variations for the Esegels?

The numerous variations of the Esegels' name, such as Izgil, Äsägel, Askel, Askil, and Ishkil, highlight the challenges in tracing their history across different languages and cultures. These variations reflect different transcriptions and interpretations by various historical sources across Eurasia.

What does the presence of Esegels in the works of Ibn Rustah and Ibn Fadlan suggest about their historical role?

The mention of the Esegel (or Askel) tribe by both Ibn Rustah and Ibn Fadlan, who were chroniclers of the Volga Bulgar region in the 10th century, indicates their significant presence and integration within the Volga Bulgar polity. Ibn Rustah explicitly lists them as one of the three branches of the Volga Bulgars.

What does the mention of 'Ishkils' in the 982 CE Persian 'Geography' imply about their relationship with other Bulgarian tribes?

The Persian 'Geography' of 982 CE describes the Ishkils (likely another name for Esegels) as one of three Bulgarian tribes that were in constant conflict with each other. This suggests internal strife or competition among different tribal groups within the broader Bulgar confederation during that period.

How does the etymological debate surrounding the Esegels' name reflect broader historical questions?

The various etymological theories proposed by scholars like Räsänen, Gumilyov, Zuev, Róna-Tas, and Tatár highlight the complex origins and interactions of Turkic, Iranian, and potentially other groups in Central Asia and Eastern Europe. These debates underscore the difficulty in definitively tracing the lineage and identity of ancient tribal groups based on fragmented historical and linguistic evidence.

What is the primary characteristic of the Esegels as described in the introductory sentence?

The primary characteristic of the Esegels, as stated in the introduction, is that they were an Oghur Turkic dynastic tribe in the Middle Ages who eventually became assimilated into the Volga Bulgars.

What does the term 'dynastic tribe' imply about the Esegels?

The term 'dynastic tribe' suggests that the Esegels likely had a ruling lineage or a structure centered around a prominent family or clan that held significant influence or power within the tribe. This implies a degree of political organization beyond a simple nomadic group.

What does the assimilation of the Esegels into the Volga Bulgars signify?

The assimilation of the Esegels into the Volga Bulgars signifies a process of cultural and political integration, where the Esegels likely lost their distinct identity over time and became part of the larger Bulgar society. This was a common phenomenon among nomadic and semi-nomadic groups in the region during the Middle Ages.

What is the significance of the Esegels being mentioned in sources from various languages across Eurasia?

The fact that numerous records of Esegels exist in multiple languages across Eurasia indicates their historical significance and geographical reach. It implies they were involved in interactions, trade, or conflicts with diverse peoples and states, leaving traces in their respective historical accounts.

What does Zuev's identification of 'Izgil' with the Chinese *a-siek-kiet* suggest about their historical context?

Zuev's identification of 'Izgil' with the Chinese *a-siek-kiet* places them within the context of the Western Turkic Khaganate. This suggests the Esegels, or at least a group identified as such, were part of the political and military landscape of this major Central Asian empire.

What does Róna-Tas's proposed Iranian origin for 'Askil' imply about the Esegels' identity?

Róna-Tas's theory suggests that the Esegels might have had roots in Iranian-speaking populations, possibly indicating a period of bilingualism or a complex ethnic mix before they became known as a Turkic tribe. The term 'the very aliens' implies they were perceived as outsiders by another group.

What does Tatár's reconstruction of *Äskil* as containing both Turkic and Iranian elements suggest?

Tatár's reconstruction of *Äskil* suggests a hybrid origin or significant interaction between Turkic and Iranian linguistic and cultural elements. The theory that they were originally Iranian Massagetae who later Turkicized points to a dynamic process of identity formation and assimilation.

What does the mention of 'Askel' in the context of Volga Bulgars by both Ibn Fadlan and Ahmad ibn Rustah confirm?

The consistent mention of 'Askel' or 'Esegel' as a distinct group within the Volga Bulgar confederation by both the Arab traveler Ibn Fadlan and the Persian geographer Ahmad ibn Rustah confirms their recognized presence and importance as a component of that society in the 10th century.

What does the Constantine Porphyrogenitus's reference to 'Savartoiaskaloi' suggest about the Esegels' relationship with the Magyars?

Constantine Porphyrogenitus's use of 'Savartoiaskaloi' as the endoethnonym for 'Magyar Turks' suggests a close historical association or integration between the Esegels (or 'Eskel') and the Magyars, possibly indicating shared origins, alliances, or a period where the Esegels were part of the Magyar tribal structure.

What is the significance of the Esegels being listed among 'Extinct Turkic groups' in the provided navigation box?

The inclusion of 'Esegel' in the 'Extinct Turkic groups' category within the Turkic Peoples navbox signifies that, as a distinct ethnonym or political entity, the Esegels are no longer extant. This aligns with the text's statement that they were assimilated into the Volga Bulgars.

What does the existence of multiple scholarly interpretations regarding the Esegels' origins and affiliations indicate?

The existence of multiple, sometimes conflicting, scholarly interpretations regarding the Esegels' origins (e.g., Uralo-Altai, Iranian, Turkic) and affiliations (e.g., Tiele, Western Turkic, Nushibi, Volga Bulgar, potential link to Székely) indicates the complexity of reconstructing the history of ancient peoples based on limited and varied historical sources.

What specific Chinese source mentions the *āxījī* tribe in relation to the Western Turkic Khaganate?

The *New Book of Tang* is a specific Chinese source that mentions the *āxījī* tribe as one of the five western tribes of the Nushibi confederation within the Western Turkic Khaganate, detailing their leader *Kül-Irkin* and the tribe's strength in 651 CE.

What does the name variation 'Ishkil' suggest about the Esegels' historical interactions?

The name variation 'Ishkil', mentioned in the context of the 982 CE Persian 'Geography', suggests that the Esegels were known by this name to Persian chroniclers and were interacting with other groups, as evidenced by the description of conflicts between Ishkil and other Bulgarian tribes.

What is the primary challenge in definitively identifying the Esegels with other historical groups?

The primary challenge lies in the variations of their name across different languages and historical records (e.g., Izgil, Äsägel, Askel, Askil, Ishkil) and the differing interpretations by scholars regarding their linguistic origins (Oghur Turkic, potentially Iranian roots) and political affiliations (Tiele, Western Turkic, Volga Bulgar).

Esegel Wiki: The Esegel Enigma: Tracing an Ancient Turkic Identity

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Defining the Esegel

Dynastic Tribe

The Esegel, also known by variations such as Izgil, Äsägäl, Askel, Askil, and Ishkil, were a significant Oghur Turkic dynastic tribe during the Middle Ages. Their historical trajectory saw them eventually join and assimilate into the broader population of Volga Bulgaria.

Eurasian Presence

Numerous historical records, documented across various languages and regions spanning Eurasia, attest to the existence of the Esegel. These sources provide a rich, albeit complex, tapestry of information, leading to a multitude of transliterations and interpretations of their name.

Historical Context

As an Oghur Turkic group, the Esegel were part of a larger linguistic and cultural sphere that played a crucial role in the formation of early states and confederations in Eastern Europe and Central Asia. Their eventual integration into the Volga Bulgar polity signifies a key moment in the ethnogenesis of the region.

The Name: Etymological Pathways

Proposed Origins

The etymology of the name "Esegel" and its variants is a subject of considerable scholarly discussion, with several prominent theories attempting to decipher its linguistic roots:

Finnish linguist M. Räsänen proposed a Uralo-Altai etymology, suggesting the name derives from Es-kil or Es-gil, potentially meaning "Old city." This interpretation links the name to ancient settlements or centers of power.

András Róna-Tas posited an Iranian origin. He suggested that the Western Old Turkic forms Askil and Äsägäl could stem from the phrase häyaka arya, interpreted as "the very aliens." This is supported by a potential cognate in Ossetian, æcæglon.

Maria Magdolna Tatár critically examined Róna-Tas's hypothesis. She disagreed that the Ossetian term was cognate with Äskäl, arguing that the Hungarian endonym Székely might have developed from Äskil through specific sound changes in a foreign source language, rather than directly from the Ossetian term. Tatár reconstructs the original endonym as *Äskil, incorporating the Turkic plural suffix -GIl and the Iranian tribal name As. She theorizes that the As, originally part of the Massagetae, later joined the Alans, split off, allied with the Turks, became Turkicized as Äskils, and subsequently became adversaries of the Second Turkic Khaganate. Tatár concludes that if Székely indeed derived from Äcägäl (even in a Turkic context), then the Volga Bulgarian Äskils and the Székelys must have different origins, as Äcägäl is not the source of Askil.

Chinese Records and Distinctions

Scholarly interpretations of Chinese sources reveal further complexity:

Yury Zuev distinguished between Izgil and Igil. He identified Izgil (rendered in Chinese as Axijie) as a Western Turkic (Tujue) tribe, while Igil (rendered as Xijie) was identified as a Tiele tribe. Zuev controversially linked the Igils to the Bulgarian clan Uokil and the Indo-European-speaking Augaloi found in Transoxania.

Zuev also proposed connections between Izgil and the Äxijie of the Nushibi confederation within the Western Turkic Khaganate. Furthermore, he noted the Xionite personal name Askil/Askel mentioned by Theophanes the Confessor in 563 CE, referring to the king of the Hermihions.

Lev Gumilyov initially associated the Izgils with the Sijie tribe of the Toquz Oghuz confederation. He later revised this identification, linking the Izgils to the Xijie, another Tiele tribe.

Historical Testimonies

Arab and Persian Accounts

Several key medieval Arab and Persian sources mention the Esegel, often in the context of the Volga Bulgars:

Ibn Fadlan (c. 921-922 CE): The Arab ambassador Ahmad ibn Fadlan documented the presence of the Askel tribe on the banks of the Volga River. He listed them alongside the main Bulgar groups, Suvars, Bersula, and Barandzhar.
Ahmad ibn Rustah (c. 982 CE): This Persian geographer identified Esegel as one of the three primary branches of the Volga Bulgars, alongside the Bersula and the Oghuz.
Persian "Geography" (c. 982 CE): This text names the Ishkils as one of three Bulgarian tribes engaged in frequent internal conflicts.
Gardizi (mid-11th century): The author of Zain al-ahbar noted that the Eskels, who belonged to the Bulgars, were situated between Bulgar and Magyar territories, identifying the Magyars as also being a Turkic tribe.

Byzantine and Chinese Records

Evidence also emerges from Byzantine and Chinese historical records:

Constantine VII Porphyrogenitus: The Byzantine Emperor recorded the endoethnonym of the "Magyar Turks" as Savartoiaskaloi, suggesting a composite identity involving the Savart (Suvar/Sabir) and Eskel groups.
Chinese Annals (New Book of Tang, 651 CE): These records list the Äxijie (identified by Zuev with Esegel) as one of the five prominent western tribes of the Western Turkic Khaganate. The leader, Kül-Irkin, is described as exceptionally prosperous and commanding tens of thousands of soldiers.
Theophanes the Confessor (c. 563 CE): Mentioned a Xionite personal name Askil/Askel in relation to the king of the Hermihions, a tribe near the ocean, who sent ambassadors to Constantinople.

Archaeological Clues

Archaeological findings suggest the existence of ancient city ruins attributed to the Askel tribe in the location known as Ashli, providing a potential physical anchor for their historical presence.

Scholarly Debates and Connections

Linking Tribes and Peoples

The precise affiliations and relationships of the Esegel with other historical groups are subjects of ongoing academic debate. Key points of discussion include:

Western Turkic Khaganate: Zuev's identification of Izgil with the Axijie tribe, part of the Nushibi confederation within the Western Turkic Khaganate, places them within a major Turkic political entity of the 7th century.
Tiele and Toquz Oghuz: Gumilyov's earlier associations of Izgils with the Sijie (Toquz Oghuz) and Xijie (Tiele) tribes highlight potential connections within broader Turkic tribal networks.
Chigils: While some scholars, including Ögel, linked Sijie, Axijie, and Izgil to the Chigils, Zuev noted that the Chigils (identified with the Chuyue) were not part of the "Ten Arrows" union, unlike the Axijie, suggesting a distinction.

The Székely Question

One of the most debated aspects is the potential connection between the Esegel and the Székely people of Hungary:

Zuev proposed that the Esegel (or Eskels) merged with the Magyars (Hungarians) and that the ethnographic group known as the Székely are their descendants. This theory suggests a significant contribution of Turkic elements to the formation of the Székely identity.

Conversely, András Róna-Tas rejected the identification of Esegel with Székely. He also dismissed the proposed link between Esegel and Chigils, citing both historical and phonological grounds that challenge these connections.

Integration and Legacy

Joining the Volga Bulgars

The historical consensus indicates that the Esegel, as an Oghur Turkic tribe, eventually became integrated into the larger ethnopolitical entity of Volga Bulgaria. This assimilation process likely occurred over an extended period, contributing to the cultural and demographic makeup of the Bulgar state.

Enduring Influence?

While the specific identity of the Esegel as a distinct tribal unit faded over time due to assimilation, scholarly debate continues regarding their potential long-term influence. The theories connecting them to the Székely people, though contested, underscore the enduring quest to trace the complex migrations and interactions of ancient Turkic groups across Eurasia.

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References

Golden P.B., "Khazar studies. Historico-philological inguiry into the origins of the Khazars", Vol. 1, Budapest, AkadÃ©miai KiadÃ³, 1980

RÃ¤sÃ¤nen M. "Uralaltaische Wortforschungen" // STUDIA ORIENTALIA, 18â3, 1955, p. 5, in Golden P.B., "Khazar studies", p. 241

Golden, Peter B. (1992). An Introduction to the History of the Turkic People. Otto Harrassowitz, Wiesbaden. p. 143

Old Book of Tang, Vol. 199b Tiele

Tongdian vol. 199 "Beidi 6: Tujue B"

Old Book of Tang vol. 194 "Tujue B: Western Tujue"

Old Book of Tang, Vol. 199b Tiele

BlaÅ¾ek, V. & Schwartz, M. "Tocharians: Who they were, where they came from, and where they lived" in Tocharian Studies: Works 1 (2011), p. 119

RÃ³na-Tas, AndrÃ¡s "Bayan and Asparuh. Nine Notes on Turks and Iranians in East Europe", Turcologia 105, Harrassowitz Verlag, Wiesbaden (2016). pp. 65-78

Zuev (2002) Early Turks: Essays of history and ideology, Almaty, Daik-Press, 2002, p. 145, 250

Old Book of Tang, Vol. 194b

Ouyang Xiu, "Xin Tang shu (History of Tang dynasty", 618â907, New Edition)], Peking, Bo-na, 1958, Ch. 215b, p. 1506, f. 56

Kovalevsky A.P. "Ahmed ibn Fadlan's book on travel to Volga in 921â922", Kharkiv, 1956, p. 139 (Translation)

Minorsky V., "Hudud al-'Alam" (The regions of the World, London, 1937, p. 162)

Bartold W., "Extracts from Gardizi composition "Za ahbar" //Collection of Works, vol. 5. Moscow-Leningrad, 1973, p. 37, 58

RÃ³na-Tas, AndrÃ¡s. "Bayan and Asparuh. Nine Notes on Turks and Iranians in East Europe", Turcologia 105, Harrassowitz Verlag, Wiesbaden (2016). pp. 65-78

A full list of references for this article are available at the Esegel Wikipedia page

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The Esegel Enigma

💡 Dive in with Flashcard Learning! 💡

Defining the Esegel ℹ️

👑 Dynastic Tribe

🌍 Eurasian Presence

🏛️ Historical Context

The Name: Etymological Pathways 🗣️

🧐 Proposed Origins

🇨🇳 Chinese Records and Distinctions

Historical Testimonies 📜

✍️ Arab and Persian Accounts

📜 Byzantine and Chinese Records

📍 Archaeological Clues

Scholarly Debates and Connections ⚖️

🔗 Linking Tribes and Peoples

❓ The Székely Question

Integration and Legacy ➡️

🤝 Joining the Volga Bulgars

⏳ Enduring Influence?

Teacher's Corner 🧑‍🏫

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Dive in with Flashcard Learning!

Defining the Esegel

Dynastic Tribe

Eurasian Presence

Historical Context

The Name: Etymological Pathways

Proposed Origins

Chinese Records and Distinctions

Historical Testimonies

Arab and Persian Accounts

Byzantine and Chinese Records

Archaeological Clues

Scholarly Debates and Connections

Linking Tribes and Peoples

The Székely Question

Integration and Legacy

Joining the Volga Bulgars

Enduring Influence?

Teacher's Corner

True or False?

Test Your Knowledge!

Gamer's Corner

Discover other topics to study!

References

Feedback & Support

Academic Disclaimer

Important Notice