The name is spelled as t1-o-ɲ-uq1-uq1 (𐱃𐰆𐰪𐰸𐰸) in the Old Turkic script, variously interpreted as Tunuquq, Tonuquq, Tuj-uquq, Toɲ Yuguq, Tujun-oq, Tojuquq, Tuɲoqoq with a number of suggestions for its etymology. According to Sertkaya, Tunuk means "clear, pure, abyss, who reached the depth" or "pure, penetrative", and uq or oq means "idea, wise, well-informed". Thus, Tonuquq is the owner of deep and pure idea.[7][8] His title "Bilge" means wise or master.[9] According to Klyashtorny, the element yuquq means "hidden, protected thing, value, treasure, jewelry", which is derived from the verb "yoq/yuq" meaning "to hide, to protect" (used in Uyghur legal documents); meanwhile, the other ton means "first"; thus his Chinese name 元珍 Yuánzhēn is a calque of his Turkic name Tonyuquq, both meaning "first treasure"[10] René M. Giraud read the name as tonïuquq, from ton "dress, clothes" with I possessive and yuquq (from the verb yuk- "to stick") and meaning "whose dress is blessed with oil"; Likewise, Jean-Paul Roux explained the name as "with oiled dress" while discussing the culinary culture of the Mongols and suggesting that they had dirty and stained clothes.[11]
Life
Early years
Gold belt ornaments, Tonyukuk ritual place, Tov, Erdene.[12]
I myself, wise Tonyukuk, born in Tabgach [i.e. Tang China] country. (As the whole) Turk people was under Chinese subjection.[13][14]
Chinese sources state that Tonyuquq's name was Yuanzhen, and he learned all Chinese traditions and was aware of the gaps in the borders and the Chinese wall. While he was supervising the surrendered clans in Chanyü military governorship, he was dismissed and jailed by the military governor Changshih.[15]
During Elteriš's reign
Although he lost early wars against Xue Rengui, he was formidable force in establishing Turkic Khaganate. In 687, another invasion of Tang by Elteriš and Ashide Yuanzhen began. Empress Dowager Wu commissioned the ethnically Baekje general Heichi Changzhi, assisted by Li Duozuo, to defend against Turkic attack and they were able to defeat Turk forces at Huanghuadui (modern day Shuozhou, Shanxi) causing Turk forces to flee.
In 703, he was sent by qaγan for marriage proposal to the Wu Zhou dynasty. Wu Zetian accepted the proposal, in exchange Wu Yanxiu was released on khagan's order. However, Emperor Zhongzhong's accession changed political climate. Marriage was cancelled.
In 712, he commanded Tujue army during Battle of Bolchu which proved disastrous for Turgesh army.
During Inäl's reign
He was not in active politics during Inäl's reign and accepted him as a legitimate ruler.[16] Although this did not cost him his life and was spared, perhaps because of his great authority and his age. Another reason would the fact that he was Bilge Qaghan's father-in-law.[17]
During Bilgä's reign
In 716 he was appointed to be Master Strategist (Bagha Tarkhan) by his son-in-law Bilgä Qaγan.
Chinese sources state that Bilgä Qaγan wanted to convert to Buddhism, establish cities and temples. However, Tonyukuk discouraged him from this by pointing out that their nomadic lifestyle was what made them a greater military power when compared to Tang dynasty.[18] While Turks' power rested on their mobility, conversion to Buddhism would bring pacifism among population. Therefore sticking to Tengriism was necessary to survive.[19][20][21][22]
In 720 Tang chancellor Wang Jun proposed a plan to attack Bilgä Qaγan along with the Baximi, Xi, and Khitan.[23]Emperor Xuanzong also recruited Qapγan Qaγan's sons Bilgä Tegin and Mo Tegin, Yenisei Kyrgyz Qaγan Qutluğ Bilgä Qaγan and Huoba Guiren to fight against Tujue. Tonyukuk cunningly launched first attack on Baximi in 721 autumn, completely crushing them. Meanwhile Bilgä raided Gansu, taking much of the livestock. Later that year Khitans, next year Xi were also crushed.
^Nadelyaev V.M. “Orhon–Eniseisk mark’s reading” and “Etymology of the name of Tonuquq”. // Turkology researches M.L. 1963 pp. 197–213; Amanzholov A.C. “Talas, Enisey and Orhon inscriptions’ graphics” /Kazakh language and literature, KAz SU, Almaty, 1973. Amanzholov A.C. “Old Turkic inscriptions History and Theory”, Almaty, 2003; pp. 56–57.
^For the site see Sören Stark Die Alttürkenzeit in Mittel- und Zentralasien. Archäologische und historische Studien (Nomaden und Sesshafte, Band 6), Reichert: Wiesbaden 2008, pp. 75–76.
Ross (1930): "About 48° N. and a little more 107° W. [sic] of Greenwich, near a place said to have the name of Bain Chokto, between the Nalaikha post-station and the right bank of the upper waters of the Tola."
^Brose, Michael C. (2007). Subjects and masters : Uyghurs in the Mongol Empire. Bellingham, WA, USA. pp. 169, 183–185. ISBN9780914584292. OCLC235941570.{{cite book}}: CS1 maint: location missing publisher (link)
E. Denison Ross, The Tonyukuk Inscription, Being a Translation of Professor Vilhelm Thomsen's final Danish Rendering, Bulletin of the School of Oriental Studies, University of London, 1930.
Nathan Light. An 8th Century Turkic Narrative: Pragmatics, Reported Speech and Managing Information. Turkic languages. 10.2, 2006. pp 155–186.