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О разных списках Эрдэнийн тобчи пишет Игорь де Рахевильц, к сожалению недавно ушедшего в мир иной. The Erdeni-yin robci: Texts & Translations One hundred and sixty years ago I. J. Schmidt published in St. Petersburg his outstanding work on the Erdeni-yin tobci (hereafter E7), consisting of the Mongol text, a German translation and a rich commentary .I As is known, Schmidt's edition is largely based on the Cenggiinjab MS. (see below), a text that had served also as the basis for the Ch'ienlung block-print edition of the ET, which in rum was utilized for the Manchu version (Monggo han sai da sekiyen).2 The Chinese version, Meng-ku yiian-liu, was made directly from the Manchu translation) Whereas the Mongol text (through Schmidt's edition of 1829) and the Chinese version (completed in 1777-89) have been known to scholars for a long time, the Manchu version was first published in transcription in 1933, and in Manchu script in 1940.4 Since Schmidt's time the number of MSS. and printed editions of Sayang Secen's famous chronicle has increased dramatically, especially in the last decades. In 1936 the Burial scholar C. 2. 2amcarano described four MSS . of the ET in his fundamental work on Mongolian chronicles of the 17th century.S One of these MSS. (2amcarano's MS. A) belonged to the former Scientific Research Committee of the MPR, i.e. the present Academy of Sciences of the MPR, and is now preserved in the State Public Library in Ulan Bator.6 Of the other three MSS. - all belonging to the Manuscript Division of the Leningrad Branch of the Institute of Oriental Studies of the Academy of Sciences of the USSR - one (2amcarano's MS. is the Cenggiinjab MS. utilized by Schmidt for his edition.? 2amcarano's detailed analysis shows beyond doubt the superiority of MS. A (commonly known among scholars as the Urga text) over other texts - a superiority that it has retained to this day.8 Thanks to E. Haenisch, who had made a photocopy of it during his stay in Ulan Bator in 1928, this MS. was published in facsimile in 1955 (hereafter U).9 Subsequently, in 1959 and 1966 respectively, Haenisch published also in facsimile the Ch'ien-lung edition and a Palace (Ku-kung) MS. of the ET, the exemplars of which he had found in the National Library, Peking, in 1928.10 Almost contemporary with the publication of U in Germany was the publication, by Harvard University Press, of three important MSS. of the ET formerly in the possession of Fr. A. Mostaert, together with a valuable introduction by the learned Belgian scholar. 11 A printed edition of U, prepared by C. Nasunbaljur (C. Nasanbaliir), and giving also the variant readings of three other MSS. of the ET preserved in the State Public Library of the MPR was published in Ulan Bator in 1961.12 An Inner Mongolian edition of the same work appeared in Huhhot in 1980.13 From Huhhot come also two other editions of the ET, viz. the important Alay SUide MS. published in a splendid facsimile reproduction in 1962 (hereafter AS), and the printed edition of the controversial KokeondUr MS. which appeared in 1987.14 To the above we must add the incomplete text (in transcription) of a Qaracin (Kharchin) MS. of the ET prepared by K. Fujioka and published posthumously in 1940,15 and several MSS. of the ET, some of them incomplete, in the Manuscript Division of the Institute of Oriental Studies in Leningrad which were not described by 2:amcarano.l6 With regard to the available translations of the ET, the only complete translation of this chronicle in a Western language is still Schmidt's German translation, which has recently (1985) been reprinted in new format and modern German spelling.l7 All the poetical passages in the ET have been translated into English, with a critical commentary, by J. R. Krueger (1961).18 A partial English translation of the ET (about 40% of the chronicle) by the same author appeared in 1964 and 1967.19 A complete translation of the ET into Japanese, based on the Manchu and Chinese versions, was published by M. Go in 1940.20 Editing the Erdeni-yin tobci From the above survey one may come to the conclusion (and with good reasons) that there exist now enough MSS. of the ET to prepare a full critical edition of this capital work.21 The problems concerning such an edition were indeed discussed in detail by J. R. Krueger in a paper which appeared thirty years ago.22 What was stated then by Krueger is still valid today. However, for a critical edition to be reliable it is of· course essential to have access either directly or indirectly, i.e. by means of microfilms and/or photocopies, to those MSS. which are not available in facsimile editions, since printed editions are not satisfactory for this purpose, as it has been shown in the case of the A/tan tobci by Blo-bzail bstan-'jin.23 Unfortunately, this applies to four MSS. of the ET in Leningrad, three MSS. of the State Public Library in Ulan Bator, the Kokeondiir MS. and at least one other MS. from Inner Mongolia. Until very recently this material was not accessible, and even now some of it can neither be microfilmed nor adequately examined for collation purposes.24 Although we may not be yet in a position to produce a truly critical edition of the ET, we are in a position to provide a good working text in transcription based on the best available MS. and improved as far as possible in the light of other MSS. and printed editions. Such a text, while not perfect, would go a long way towards realizing the practical aims of a critical edition, for which it would provide in any case a solid foundation.25 Работа Жамцарано о котором говорит он здесь лежит: https://vk.com/doc68636940_410480107?hash=a827b2ab48ef375bf4&dl=c31d17557799295130 Вообщем так. Познакомьтесь пока с этой замечательной работой.

Ниkаkого, kроме kаk потроллить братьев kазахов, после серии неудачных троллингов kыргызов и уличении последовавшие после этого..

хотоны

Chinese stone inscription of a Nestorian Cross from a monastery of Fangshan District in Beijing (then called Dadu, or Khanbaliq), dated to the Yuan Dynasty (1271-1368 AD) of medieval China. Epitaph of a Nestorian, unearthed at Chifeng, Inner Mongolia Relations with Christian nations[edit] Main article: Franco-Mongol alliance Hulagu and his wife Doquz Khatunin a Syriac Bible Some military collaboration with Christian powers took place in 1259-1260. Hetoum I of Cilician Armenia and his son-in-law Bohemond VIof Antioch had submitted to the Mongols, and, as did other vassal states, provided troops in the Mongols' expansion. The founder and leader of the Ilkhanate in 1260, Hulagu, was generally favourable to Christianity: his mother was Christian, his principal wife Doquz Khatunwas a prominent Christian leader in the Ilkhanate, and at least one of his key generals, Kitbuqa, was also Christian.[28] A later descendant of Hulagu, the Ilkhan Arghun, sent the Nestorian monk Rabban Bar Sauma as an ambassador to Western courts to offer an alliance between the Mongols and the Europeans. While there, Bar Sauma explained the situation of the Nestorian faith to the European monarchs:

По монгольски-загалмай.. Датируется в 13-14 век. Nestorian Crosses of the Yuan Dynasty http://www.hkiaa.cc/en/News/Exhibition/2015-07-30/20.html https://www.pinterest.com/pin/416442296767078789/ находки в Монголии.

Уважаемые специалисты по Золотой Орде, kто нибудь может мне объяснить: kаkим образом этноним "kыргыз" очутился среди 92 племен узбеkов? Уважаемые asan-kaygy и Рустам аkе не смогли объяснить, может kто еще попробует прояснить ситуацию, а заодно и про kучу kыргызсkих топонимов в Kрыму и Турции? Был бы очень признателен увидеть аргументированное объяснение этому явлению.. Если следовать логиkе asan-kaygy, kыргызы тоже были в составе ЗО в таkом случае..

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