In Turkish, Altai, and Central Asian mythology, “Ayaz Ata,” also known as the “God of Cold,” is an important part of rituals, especially among the Kazakhs and Kyrgyz. In Uzbek, it is “Ayoz Bobo” or “Ayaz Ota,” in Kyrgyz: Аяз Ата, in Kazakh: “Аяз Ата.” In Turkish, Altai, and Central Asian mythology, particularly among the Kazakhs and Kyrgyz, he is also known as the “God of Cold” or “Ayas Khan,” “Ak Ayas.” Since he was created from moonlight, he brings cold weather. “The six stars of the constellation Ülker are the six holes of the sky. Ayaz Baba blows cold air from there. Thus, winter comes. According to Turkish belief, he is a saint who appears in the cold of winter and helps the lonely and the hungry.”

The Akcham Tree (Tree of Life) Associated with Ayaz Baba and Believed to Be Located in the Exact Center of the Earth
Actually, Central Asia, where Turks lived densely, had cold winters and mild to hot summers. Turks, who lived as nomads and did not settle permanently, were a society with strong rituals and lived according to these rituals before adopting monotheistic religions. The sun held a significant and meaningful place in the lives of the Turks. Ayaz means “burning cold” throughout the Turkish lands, which occurs on clear nights when the moon is easily visible, and it was believed to be sent by the “Moon God” (or Ayas Khan associated with him).

During the long, cold winter nights and extreme frost events, they lost their animals and family members, including the elderly, children, and youth. Such situations naturally caused a decline in morale among people. Whatever customs the Turks had established and continued as rituals to this day must have stemmed from meaningful reasons with strong roots. Perhaps due to these losses and the reasons attributed to them, it was believed that on December 22, when nights began to shorten and days lengthen, night and day fought each other. After this long battle between night and day, the day would overcome the night and achieve victory. During this period, the losses and the resulting drop in morale gave people hope and joy for life, as the day overcoming the night gave meaning to life; this led people to hold more firmly to these rituals and return to normal life.

Traditions developed to turn the harsh, life-threatening winter days into joy and fun, and over time, they became rituals. As years passed, the Turks became strongly attached to these celebrations. To strengthen this belief and reinforce their faith in the continuity of life, they added the Akcham tree. Turks valued everything in nature and tried to give it meaning in their lives, and the tree was one of these. The Akcham tree, which held great importance and symbolized the continuity of life, became one of their most important sacred objects over time. According to Turkish belief, the Akcham symbolized the exact center of the earth. The Akcham tree, growing only in Central Asia, occupied a strong place in Turkish life as the “tree of life.” So much so that the tree of life, symbolizing the continuity of life and the deep power of existence, appeared as a motif in all handiwork of women. From the clothes they made to carpets and rugs woven for their homes, they always used the tree of life motif. Like the trees, they lived for centuries while staying rooted in their roots and traditions, carrying this belief with them.

NARDUGAN (Nar = Sun, Tugan/Dugan = Born)

On December 22, when night and day’s battle ended, Turks celebrated their victory under the Akcham tree, marking the victory of the sun and its rebirth. The sun’s rebirth was seen as a “new birth.” Turks called the sun “nar.” In modern Turkish, “tugan” comes from the meaning “to be born,” and “doğan” has carried the same meaning for centuries.

Rituals in Nardugan Festival for Prayers to God Ülgen and Wishes Tied to Trees That Survived to Today
When the traditional Nardugan “Sunrise” Festival approached, Turks cleaned their homes. On the day of the festival, they wore their finest clothes, took the gifts they would present to God Ülgen, and in groups, singing songs, they went to the highest and most magnificent Akcham tree in the area. When they reached the Akcham tree, they left gifts and offered prayers for them to reach God Ülgen. In this ritual, “Kar Kız,” considered the granddaughter of Ayaz Ata, also participated. Young girls and women distributed bands they had made, enough for each family member, for tying to the branches of the tree. The bands, made by twisting the hair of sheep, goats, etc., were embroidered with tree of life motifs. Everyone tied these bands to the branches of the Akcham tree while making a wish. This tradition, practiced for centuries, continues today by tying them to the branches of trees near saints’ graves, shrines, or sacred tombs.

After leaving the gifts for God Ülgen under the Akcham tree and tying the bands to its branches, people circled the tree, singing and celebrating. Then the elders, grandfathers, and grandmothers were visited, families and friends gathered, and special dishes prepared in advance were eaten, including fresh and dried fruits, candies, and sweets made for the day.

After Turks accepted Christianity as a belief, this long-standing tradition came to Europe with the Huns and, through the continuation of this powerful ritual on other continents, traces of the ritual were preserved and spread, just like planting a seed. Even though the Akcham tree does not grow in Palestine, the spread of this ritual to these regions is strong evidence that Turks carried their beliefs wherever they went. Naturally, this tradition appears under different names in societies that continue it. The later association of this ritual, which had nothing to do with the birth of Jesus Christ, with the birth of Christ was created by modern people. Indeed, in the 19th century, the Turkish celebration of Nardugan and Ayaz Ata transformed into “Santa Claus.” Sumerologist İlmiye Çığ conducted extensive research on this topic, providing document-based evidence that illuminates history.

Tengrism Among Turks
Turkish oral literature, for knowledge sharing and cultural creation, was passed down from generation to generation. The world’s most extensive and complex epics have been created from Turkish sources, in terms of the importance of language in expression and communication. Turkish is highly developed compared to other languages in terms of speech, clarity, and structure. Turkish is the language of warriors, and Turkish beliefs are like their language: plain, clear, and suitable for life. Initially, Turks identified many natural elements—wolves, bears, mountains, nature, and living beings—as “ancestor” and created various myths, eventually forming a belief system called Tengrism. Early written records indicate this religion was monotheistic, with God as the force behind nature. Around God were evil spirits. All religions come from God, and only God knows the truth. Perhaps this is why Turks were affiliated with various religions.

Centuries passed, and as Turks moved their horses across the world, they contributed to local histories and brought great activity. However, their names changed, their settlements became less mentioned, and over time they forgot their origins—just like Ayaz Ata being transformed into Santa Claus.

Today, in the Altai and Central Asia regions where Turks spread widely, the number of people calling themselves Altaians has decreased. This is partly due to modern political, economic, and cultural policies. Altaians, especially in agriculturally fertile regions, became a minority among the increasing number of Russians. After the fall of the Kazan Khanate and then the Siberian Khanate, in the 17th century, Russians advanced into Siberia and encountered Altai Turks. Some Turkish tribes came under Russian rule. Russians began intense Russification and Christianization in the second half of the 19th century. The Altai Spiritual Mission, established by the Tsarist regime, played an active role in assimilation and colonial policies. When the cross began to be erected in Altai, Turks were strictly prohibited from performing their rituals within a 6-kilometer radius. As some Altai Turks converted to Christianity, they assimilated more easily. Among them, the Telengits, who are still Christian today, are prominent. Meanwhile, the Russian migration encouraged by the state, along with assimilation, gradually changed the demographic structure of Altai. Nevertheless, a portion of this Turkish community never changed religion and preserved many motifs of the old shamanic religion.

With the Christianization of Turks, Ayaz Ata, Ayas Khan, Ayaz Baba, and Cold Father (Soğuk Ata), believed to be saints, appeared in Western societies as “Santa Claus.” A similar example is among the Kazan Turks. Today, the New Year celebration, derived from the Ayaz Ata cult, transforms into the Santa Claus tradition among the Kazakhs, and in Kazakh culture, winter is still celebrated with a festival called “Soğumbaşı.”

Among other Turkish branches, this ritual continues in Azerbaijan, where “Ayaz Ata, Cold Father” is expressed as “Şaxta Baba.” In Uzbek, “Şahta” (Shaxta, Shakhta) meaning “hearth” is noteworthy in the context of the word’s meaning.

Were the Vikings’ Great Gods Odin and Thor Turks?
“Prof. Sven LAGERBRING: ‘Swedes are of Turkish origin. Our god ODIN is also Turkish.’”

Sven Lagerbring, founder of Swedish history, points to commonalities between Turkish and Swedish, and mythological similarities, claiming that the ancestors of Swedes were Turks. Swedish legends also narrate that God Odin came from “Türkland.”

According to Prof. Lagerbring, the Swedish god Odin led a large group called Tirkiar (Turks) and Asiemaen (Asians) in the “Herwarar Tale.” In depictions, Odin is shown with wolves, and the tale narrates his journey from Türkland to Sweden, highlighting his justice and wisdom. It is said he placed his sons over the kingdoms he founded.

Vikings had two major gods named Thor and Odin, both of Turkish origin. Thor comes from the word TUR, and Odin comes from OT-IN (descending fire). Thor, i.e., Tur, signifies a high rank, round sky, offspring, tradition, and is also the root of the word Turk.

The father of Swedish historiography, Rector Sven Lagerbring, notes that Odin and his sons brought the Turkish language to Northern Europe. Runic inscriptions, carved texts, are found from Norway to Central Asia and the Orkhon Inscriptions. Some inscriptions written in Runic letters in Norway and Sweden cannot be read in Swedish or Norwegian. Prof. Lagerbring demonstrated grammatical and lexical similarities between Swedish and Turkish, providing over two hundred examples. The respect for the name Odin exists from Scandinavia to Central Asian Turks. Ancient sources narrate that Öden Ata, a sacred Turkish elder, had monuments in the old Turkish homeland, revered greatly. The famous commander Timur visited the tomb of Öden Ata before his western campaign.

Now, what does this have to do with Christmas celebrated in the West? Odin, along with other Germanic gods and goddesses, is accepted by Germanic neopagans. Especially, the Scandinavian form is recognized in Ásatrú, officially recognized in Iceland, Denmark, Norway, Sweden, and Spain. Odin, akin to Zeus in Norse mythology, had children: Balder, Hod, Bragi, Hermod with Frigg; Thor with the goddess Jord; Vidar with the giantess Grid. Odin was the greatest god in Norse mythology and paganism long before Christianity arose, and later, as Santa Claus, he became part of Western tradition, appearing in cartoons, movies, and comics. According to Norse legend, Odin had a flying horse named Sleipnir. Children would put carrots and sweets in their stockings for Sleipnir and hang them by the fireplace. Odin would give gifts and sweets in return.

For centuries, the Christian world adapted Odin’s culture to its own narrative and historical policies. Centuries later, Christians replaced Odin’s benevolent character with a Christian figure: Saint Nicholas, living in Myra (today Demre, Antalya) in the 4th century CE, known for his generosity. Today’s Santa Claus combines the legends of Odin and Saint Nicholas into a semi-religious, semi-fantasy figure. Fundamentally, the missions assigned to Saint Nicholas continue those of Apollo, the ancient sun god of Lycia.

New Year Celebrations During the Ottoman Empire
Historian Sinan Meydan explains that in the Ottoman period, especially in palace weddings, there were decorated trees made of beeswax carried before the bride or circumcision boy, called “nahil.” The Arabic “nahl” means “date palm.” Nahils symbolized the financial power and social status of the wedding host. This tradition dates back to pre-Christian and pre-Islamic Anatolia, where Hittites and Phrygians used similar trees to symbolize male power. Nahils were usually shaped like cypress trees, decorated with candles, ornaments, and moldings, with a skeleton made from poplar wood. Nahils in large processions could reach 9–25 meters in height. Some were made of silver and precious stones, and their value could reach 40-50,000 gold ducats.

18th-Century Industrial Revolution and Adaptation of Turkish Traditions
In the 18th century, Western nations industrialized, creating consumer societies. Rituals like “Santa Claus” were adapted to promote products and expand markets. The Turkish “Ayaz Ata” celebrations, centuries-old Central Asian rituals, crossed continents, became incorporated into Christian belief, and evolved into Christmas.

December 22, the day Turks believed night and day fought, shifted slightly to December 24, coinciding with Jesus’ birth. Millions observing this belief turned it into a celebration, giving it a cultural form. Industrialization, growing factories, and the rising proletariat utilized “Ayaz Ata” to create shared culture. Preparations for December 24, including gifts, reinforced communal celebration.

The Western Christian Church established December 25 as the official Christmas date from the 4th century onward. Eastern Christian churches use December 25 on the Julian calendar (January 7 Gregorian).

Santa Claus in the 19th Century
The Turkish Ayaz Ata became Santa Claus in Europe, also called Papa Noel, Kris Kringle (from Martin Luther’s Christkind), and Sinterklaas (from Dutch legend). Santa Claus imagery today is based on Thomas Nast’s illustrations (Harper’s Weekly, Jan 3, 1863), inspired by Clement Clarke Moore’s poem “A Visit from Saint Nicholas” (or “Twas the Night Before Christmas”). Haddon Sundblum’s Coca-Cola drawings (from 1931) finalized the modern image: fat, white-bearded, red fur-trimmed coat, black belt and boots, red soft hat. The gift-giving tradition stems from Norse Odin, with flying reindeer from Central Asia, demonstrating the non-Western origin of this celebration.