Kéyik-nâme (Story of the Deer) is a versified religious story, which was widely read and copied by Turkic people starting from the early periods of their history in Islamic culture. It is thought that the work which was written on Mohammad’s prophecy and his compassionate personality, was first formed in Arabic literature and was later translated into Persian and Turkish within free and interpretive translation styles. The work is one of the most important religious stories such as Dâstân-ı Deve (Story of the Camel), Dâstân-ı Ejderhâ (Story of the Dragon), Dâstân-ı Güvercin (Story of the Pigeon), Dâstân-ı Hâtûn (Story of the Woman) and Dâstân-ı Kesik Baş (Story of the Cut Off Head) addressing the religious tastes of ordinary people. Kéyik-nâme is spread among the Islamic Turkic communities throughout Azerbaijan, Anatolia and the Balkans, and it was especially popular during the periods of the Anatolian Beyliks and the Ottomans. Because of a high demand by the common masses it was rewritten and copied many times with minor changes. The text which we analyse in this article demonstrates the spelling, grammar and stylistic elements of the spoken version of late Chagatai Turkic. The text is currently a part of a handwritten anthology (majmû’a) that consists of various versified texts of religious and Sufi literature. This anthology is kept in Beyazıt State Library, Istanbul with the catalogue number Beyazıt 3626. It is made of 52 verses running between the pages 20/2 and 22/2 (18a-20a) of the anthology. Although the work is penned in black ink, the heading “Kéyik-nâme bu turur” (This is Kéyik-nâme) is written in red ink. The writing script style of the work is nesta’lik. Although the small- spots and abrasions are observable on the leaves, they can be considered insignificant as they are not of the size to prevent the reading. The binding of the anthology is in a good condition. The dimensions of the volume are 240x140 mm and 188x90 mm. Each page usually has 15 lines. The verse is composed in the pattern mefāʿīlün mefāʿīlün feʿūlün of the aruz meter. The spelling of the words in the text largely reflects the characteristics of the traditional Chagatay spelling. These spelling features include the regular writing of vowels in Turkish words and the preservation of the original spellings of Arabic and Persian words. The writing of the closed e (é) is not clear and consistent in this work. The consonants / k/ and /t/ are dominant word-initially as in the words kéyik (deer), kél- (to come), két- (to go), tüş- (to descend, come down), tirik (alive, living, live), etc. It is observed that the dative suffix +ġa/+ge doesn’t follow the palatal harmony as is seen in the words enbiyāġa (to the prophet), ḥażretiġa (to his lordship), Resūl’ġa (to the prophet), olarge (to them), mürsellerge (to the messenger), ferzendlerimġa (to my children), yėrge (to the place). The text begins with an appeal of a wounded deer in the hands praying the Prophet Muhammad to help her go free. Prophet Muhammad tells the hunter to leave the deer, that he knows he will come back after breastfeeding her young and that he is a guarantor on this matter. The hunter accepts it and then the deer goes back and suckles her calf and comes back with her calf. Seeing her calf on the one hand and her honesty on the other, the hunter leaves the deer free and he himself becomes a Muslim by bringing faith to Muhammad’s prophecy. In this respect, the Chagatay story focuses on the helplessness of the deer and Prophet Muhammet’s compassionate personality. Thus, the text appears to be a work emphasizing Islam’s compassion and benevolence towards the living beings. Because the work is a religious story it is also rich in the names and attributes for God (Allah) and Prophet Mohammad.