Narratives of myths, legends and epics forming Turkic Mythology were recorded and written down by the Turks’ sedentary neighbors rather than the Turks themselves in the pre-Islamic period. Chinese, Tibetan, Islamic and Greek-Roman-Byzantine sources can be counted among these. Although most of these sources have been examined in detail until now, some of them are still not well known. Narratives belonging to Turkic Mythology found in P.T. 1283 and Xianluji 陷虜記, which are among these lesser known sources, will be examined in this paper. The Tibetan document P.T. 1283 was discovered by the French Turkologist Paul Pelliot in Dunhuang 敦煌 in the year 1908 and it is currently kept in the Bibliothèque nationale de France in Paris. It is generally considered that this document is the Tibetan translation of an Uyghur intelligence report made in the early 800s, while the original document was prepared in the 750s. The original Uyghur document forming the basis of this Tibetan manuscript and understood to be written in Turkic has not survived. In the document there are realistic intelligence data regarding peoples neighboring Uyghurs, as well as several legends belonging to the Türks (Tujue 突厥) and Kyrgyz. As to the Xianluji, meaning “Records Taken in Captivity”, it is a work written by a Chinese official named Hu Qiao (or Hu Jiao) 胡嶠 who was serving the Khitans and got stranded in the north together with them for seven years. Hu Qiao, of whom not much is known, wrote this work after he escaped there and returned back to China in 953. Although the works’ original copy has not survived, its copies can be found in sources such as Xin Wudaishi 新五代史, Qidan Guozhi 契丹國志, Wenxian Tongkao 文獻通考, Liaoshi 遼史 and Shuofu 說郛. Hu Qiao gives information in the Xianluji about the things he saw and heard in the north, some of which are comprised of mythological narratives belonging to Turkic peoples, albeit being short in length. Turkic mythological narratives found in these Tibetan and Chinese sources from the 8^th and 10^th centuries show similarities with numerous Turkic legends found in various sources from other periods. The comparison of better known narratives with the narratives found in these two sources demonstrates how powerful were the verbal traditions of Turkic peoples passed down from generations to generations. Narratives and their motifs in these sources will be examined in this paper and these sources will gain more recognition in the field, which have been largely neglected in Turkic Mythology studies so far.