Акскл

Энциклопедия Британника 1911 года KANISHKA, king of Kabul, Kashmir, and north-western India in the 2nd century A.D., was a Tatar of the Kushan tribe, one of the five into which the Yue-chi Tatars were divided. His dominions extended as far down into India as Madura, and probably as far to the north-west as Bokhara. Private inscriptions found in the Punjab and Sind, in the Yusufzai district and at Madura, and referred by European scholars to his reign, are dated in the years five to twenty-eight of an unknown era. It is the references by Chinese historians to the Yue-chi tribes before their incursion into India, together with conclusions drawn from the history of art and literature in his reign, that render the date given the most probable. Kanishka's predecessors on the throne were Pagans; but shortly after his accession he professed himself, probably from political reasons, a Buddhist. He spent vast sums in the construction of Buddhist monuments; and under his auspices the fourth Buddhist council, the council of Jalandhara (Jullunder) was convened under the presidency cf Vasumitra. At this council three treatises, commentaries on the Canon, one on each of the three baskets into which it is divided, were composed. King Kanishka had these treatises, when completed and revised by Asvaghosha, written out on copper plates, and enclosed the latter in stone boxes, which he placed in a memorial mound. For some centuries afterwards these works survived in India; but they exist now only in Chinese translations or adaptations. We are not told in what language they were written. It was probably Sanskrit (not Pali, the language of the Canon) - just as in Europe we have works of exegetical commentary composed, in Latin, on the basis of the Testament and Septuagint in Greek. This change of the language used as a medium of literary intercourse was partly the cause, partly the effect, of a complete revulsion in the intellectual life of India. The reign of Kanishka was certainly the turning-point in this remarkable change. It has been suggested with great plausibility, that the wide extent of his domains facilitated the incursion into India of Western modes of thought; and thus led in the first place to the corruption and gradual decline of Buddhism, and secondly to the gradual rise of Hinduism. Only the publication of the books written at the time will enable us to say whether this hypothesis - for at present it is nothing more - is really a sufficient explanation of the very important results of his reign. In any case it was a migration of nomad hordes in Central Asia that led, in Europe, to the downfall of the Roman civilization; and then, through the conversion of the invaders, to medieval conditions of life and thought. It was the very same migration of nomad hordes that led, in India, to the downfall of the Buddhist civilization; and subsequently, after the conversion of the Saka and Tatar invaders, to medieval Hinduism. As India was nearer to the starting-point of the migration, its results were felt there somewhat sooner. [edit] Authorities Vincent A. Smith, The Early History of India (Oxford, 1908); "The Kushan Period of Indian History," in J.R.A .S. (1903); M. Boyer, "L'Epoque de Kaniska," in Journal Asiatique (1900); T. Watters, On Yuan Chwang (London, 1904, 1905); J. Takakusu, "The Sarvastivadin Abhidharma Books," in Jour. of the Pali Text Soc. (1905), esp. pp. 118 -130; Rhys Davids, Buddhist India (London, 1903), ch. xvi., "Kanishka." (T. W. R. D.)

Definition of HOOKER 1: one that hooks 2: drink <a hooker of Scotch> 3: prostitute http://www.merriam-webster.com/dictionary/hooker И где же рыбак? И кто плохо знает английский? ССМ сохранилось только в виде китайских иероглифов. C.P.Fitzgerald "Ancient China" ibooks, 1969, 1997, and 2006 с.24 Природа китайской идеографической системы может быть легко схвачена путем сравнения ее с другой идеографической системой, которую мы все принимаем как должное - систему цифр, называемую арабской, но которая на самом деле имеет индийское происхождение. Она используется по всему миру. Когда говорящий на английском, французском, русском или хинди хочет написать "пять", он не должен использовать написание на своем языке - он просто пишет 5. Цифра 5 есть идеограмма или "символ" ("character"), не имеющее ничего общего со звучанием (divorced from the sound), но несущее значение, которое известно каждому, кто обучен простой арифметике - вне зависимости от того, как он произносит слово 5. Это значение более того, не имеет абсолютно никакого отношения к форме этой идеограммы. Когда мы хотим написать "пятьдесят" мы соединяем две идеограммы и пишем 50, и так далее - для больших и более сложных чисел. Математики также используют разнообразие других идеограмм таких как +, -, и х. Китайцы сделали это изобретение тоже, и в самые ранние времена, и явно независимо, но они применили его ко всему спектру языка. Не только цифры, но также и слова стали обозначаться идеограммами. с.26 Главным преимуществом китайского идеографического письма является то, что оно является независимым от вариаций в произношении и изменений во времени (wrought by time) Вне зависимости от диалекта на котором человек говорит, он может прочитать то, что кто угодно написал на китайском. Он может прочитать написанное кем-то, чья речь была бы для него непонятной, или работы, написанные очень давно - в те времена когда речь отличалась очень значительно от того, как китайцы разговаривают сегодня. Это означает то, что для китайца проблема понимания и получения удовольствия от чтения ранней литературы гораздо меньше чем, та с которой сталкивается европеец. Это только в самых ранних рукописях действительно древних времен, где лишь еще частично сформировавшийся китайский язык труден для перевода, и читателю требуется некоторое специальное обучение. Но даже эти трудности вероятно занчительно меньше чем те, с которыми современный англоязычный читатель сталкивается при чтении Чосера (Chaucer). (средневековый англ. поэт - прим.А.) В 19 веке китайские ученые спорили со своими западными коллегами, считая что не китайцам надо изучать иностранные языки, а Западу надо перенять китайское письмо для записи на своих языках. Тогда не имело бы абсолютно никакого значения как слова звучат - их значение было бы понятным для всех читателей. Это несколько переупрощает проблему - синтаксис и грамматика все-таки имеют значение, и в результате такого эксперимента получились бы тексты малопонятные для любого китайского читателя. Thomas J. Barfield "The Perilous Frontier - Nomadic Empires and China, 221 BC to AD 1757" Blackwell, Cambridge Massachusetts & Oxford UK Заметки о транслитерации ...Необходимо отметить с самого начала, что иностранные имена и (географические названия) мест, написанные китайскими иероглифами, которые неизвестно как сегодня нужно произносить, и над оригиналами которых часто совершалось насилие даже тогда, когда это произношение было известно, являются менее чем удовлетворительными, но часто они являются единственными имеющимися в наличии для ранних времен. Читатель должен осознавать, что транскрипции иностранных слов, выведенных из китайских иероглифов, часто производят на свет странные строчки слогов, которые несут такую же связь с оригинальным произношением, как попытка произнести написанную партитуру моцартовской сонаты, вместо того чтобы ее сыграть. В отсутствие музыки, мы переписываем ноты.

Урянхаец, а славяне сейчас живут в Македонии и на большей части земель Золотой Орды. А какое они имеют отношение к Александру Македонскому или к золотоордыским тюркам-кочевникам? Хукер (Rust - цензура), с каких пор китайцы стали говорить на монгольском свои пословицы?

Халха-монголы никакого отношения к Чингиз хану не имеют. Сами они (Ургунге Онон) при переводе "Сокровенного Сказания" постоянно ссылаются на некий "орхонский тюркский язык" или "орхонский диалект" тюркского языка: http://www.amazon.com/Secret-History-Mongols-Chinggis-Institute/dp/0700713352/ref=sr_1_11?ie=UTF8&s=books&qid=1241238076&sr=8-11 "The Secret History of the Mongols - The Life and Times of Chinggis Khan" - translated, annotated and with an instroduction by Urgunge Onon. Routledge Curzon, Taylor and Francis Group, London and New York, first published in 2001, 2005. References to the so-called "Orkhon Turkish dialect" in the Urgunge Onon's "Secret History": Номера ссылок (в скобках даны мои примечания) : 72. Tenggis - ocean океан 79. Soqor - blind слепой 81. Tunggelik or Tonggelik river - река Тунгелик или Тонгелик (что означает "течь" или "колесо" по-казахски, means "to flow" or a "wheel" in Kazakh), (и совсем не связано со словом "дересу" - какая-то трава с матовыми шипами или колючками, как предлагает перевести Ургунге Онон!) (and not related to "deresu" - "mat-thorn grass" as Urgunge Onon proposes.) 82. Alan Qo'a - "Outstanding beauty" in Orkhon Turkish - "выдающаяся красота" на "орхонско-тюркском" языке 83. Kol - lake озеро 86.-lar, -nar plural ending in Turkic - окончание множественного числа в тюркском языке 125. Shinqor - kind of falcon - Шинкор - тип сокола (Sunqar in Kazakh, "сункар" означает "сокол" по-казахски); bilge -wise, мудрый beki - "another Orkhon Turkish title" - еще один орхонский тюркский титул 128. "Otchigin is a compound of the Orkhon Turkish word ot -"fire" ("ot" in Kazakh -A.)...Отшигин это производное от орхонско-тюркского слова "от" - "огонь" ("от" означает огонь по-казахски); " Buri" means "wolf" in the Orkhon Turkish dialect..." бури" означает "волк" на орхонском диалекте тюркского языка, 129. "Kishlig ...means "huge", "broad-minded", "boastful" in Orkhon Turkish... "кишлиг" означает "огромный, с широким кругозором", "хвастливый" на орхонском диалекте тюркского языка; "Darqan" translated here as "freedman" is an Orkhon Turkish term ... "даркан" переводится здесь как свободный человек на орхонском диалекте тюркского языка; 131. ...Kolen means large lake in Orkhon Turkish... "Колен" означает "большое озеро" на орхонском диалекте тюркского языка; 141. The text says "older brother" (aqa) - текст говорит "старший брат" (ака); (по-казахски "ага" - "старший брат"); 148. ...the prefix dei-, derived from an Orkhon Turkish word meant "mother's younger brother"... префикс "дей-" происходит от орхонско-тюркского слова, которое означает "младший брат матери"; 149. Quda ... page 57: Dei-sechen said: "Yisugei-quda..." - Дей-сечен говорит Есугей-кудА - ("кудА" - все родственники через брак у казахов). (Ургунге Онон норовит вывести это слово от какого-то "кудалдаку", что означает "продать" по-халха-монгольски!!!) (quda means relatives through marriage in Kazakh, and not derived from "qudaldaqu - to sell", as Urgunge Onon proposes - A.) 156. Monglik meant "mole" (naevus) in Orkhon Turkish... Монглик означает "родимое пятно" на орхонском тюркском; 166. Bekter... derives frоm the Orkhon Turkish word for armour and military equpment more generally. Бектер ... происходит от орхонско-тюркского слова обозначающего "доспехи" и вообще "военное снаряжение". 170. The word "otermeleju" translated here as "shot at" derives from the Orkhon Turkish "oter" to beat or to kill ("oltir" in Kazakh). Слово "отермелеу" переведено здесь как "выстрелить в..." выводится из тюркского орхонского слова "отер" что означает "бить" или "убить" ("олтiр" по-казахски ); 207. ...moqariya derives from the Orkhon Turkish mokai, a large male brown bear... "мокария" происходит от орхонско-тюркского "мокаи" - большой бурый медведь; 208. Maliyasuqay "sacrifice" was an Orkhon Turkish word... "Малиясукай" - "жертвоприношение" было орхонско-тюркским словом; 209. ...yeke maqalay (big hat)... - (malakhay - Turkic word even in Russian - A.) "Малахай" - большая шапка - даже по-русски. 236. ....Choqtai derives from an Orkhon Turkish word choq, a bunch of feathers worn on a woman's hat or a knob or button crowning a man's hat to indicate official rank. See Eldengtei et al. 1980, p.317 ...чоктай происходит от орхоно-тюркского слова чок - пучка перьев на женском головном уборе или выступа венчающего мужской головной убор, показывающий официальный ранг. 247. In the Orkhon Turkish dialect , kokochu meant "a seller of herbal medicines". See Eldengtei et al. 1980, p.217 ...на орхоно-тюркском диалекте кокочу означает "продавец лекарств из растений"... 253. "Heavenly sign" (ja'arin): in Orkhon Turkish ja'arin meant "to foretell or prophecy"... ..."небесный знак" жаарин - на орхоно-тюркском жаарин означал "предсказывать будущее или пророчить"... 264. ...Some scholars argue that alam derives from the Orkhon Turkish aram, a horse-pen or sheep-fold. See Eldengtei et al. 1980, p.93 ...некоторые ученые доказывают, что слово алам происходит от орхоно-тюркского арам - конюшня или загон для овец... 286. ...The second part of the title, Quri, is an Orkhon Turkish word meaning a big chief in charge of several tribes. (For Jau (Ju), see Eldengtei et al. 1980, p.305 ...вторая часть титула - Къури - это орхоно-тюркское слово обозначающее крупного лидера нескольких племен... 307. ...Buyiruq (as in Buyiruq Qan) was an official position, but also meant "command" in the Orkhon Turkish dialect (see Eldengtei et al/ 1980, p.158) ...Буйрук (как в Буйрук хане) было офоциальным положением, но также означало приказ, команду в орхоно-тюркском диалекте... 312. The "Mongols" used these "magic stones" (jada, an Orkhon Turkish word) to produce rains.... ..."монголы" использовали эти "магические камни" (жада - орхоно-тюркское слово) для того чтобы вызывать дожди... 313. Taq means "big" in Orkhon Turkish. ...такъ означает большой на орхоно-тюркском... 314. The word todoge in the text is derived from the Orkhon Turkish word totkon, "prisoners of war"... ...слово тодоге в этом тексте выводится из орхоно-тюркского слова тоткон - военнопленный... 342. ...A'ul means "village or settlement" in the Orkhon Turkish dialect... ...аул означает деревню или поселение на орхоно-тюркском диалекте... 363. ...beki meant "lady, woman, girl" in the Orkhon Turkish dialect... ...Qojin meant princess in the Orkhon Turkish dialect... ...беки означает леди, женщина, девушка на орхоно-тюркском диалекте... Къожин означало принцессу на орхоно-тюркском диалекте... 365. ...another fire, called ala'u in Orkhon Turkish dialect, was located just inside the door... ...другой огонь, называемый алау на орхоно-тюркском диалекте, располагался прямо за дверью внутри ... 373. ...Although a proper name, Alaq-it is a compound of the Mongol alaq, "spotted" (ala in Kazakh - A.), and the Orkhon Turkish (and Kazakh - A.) "it" - dog. ...хотя правильное имя Алак-ит является состоящим из монгольского алак - пятнистый (ала по-казахски - А.) и орхоно-тюркского ит - собака... 381. Achiq-shirun is a proper name. In Orkhon Turkish, however, achiq means "full of anger", while shirun in Mongol meant "stern", "violent". See Eldengtei et al. 1980, p.97 ...правильное имя Ачик-ширун. На орхоно-тюркском однако ачик означает "полный гнева", тогда как ширун на монгольском означает звезда, насильственный... 405. ...In the Orkhon Turkish dialect, chung was a large wooden vessel... ...на орхоно-тюркском диалекте чунг(ом) назывался большой деревянный сосуд... 414. Alaqush-digit-quri was a leader of the Onggut tribe. His name derives from alagushi, an Orkhon Turkish word meaning a magpie or bird of many colours. His title derives from "digit", friend, comrade, and quri, an Orkhon Turkish word meaning "chief of several tribes". See Eldengtei et al. 1980, p.124-125. ...Алакъуш-джигит-къури был лидером племени Онгут. Его имя происходит от алакъуши - орхоно-тюркского слова обозначающего сороку или многоцветную птицу. Его титул происходит от слова джигит - друг, товарищ, и къури - орхоно-тюркского слова означающего главу нескольких племен... 523. Yed-inal derives from the Orkhon Turkish yedi, 'lord, god" (see Eldengtei et.al 1980, p.309) and inal, "emperor, qan" (see Eldengtei et.al 1980, p.107); Al-di'er, from the Orkhon Turkish aldi-er, "prince, duke" (see Eldengtei et.al 1980, p.91); and Orebek-digin, from Orkhon Turkish orebek, "clan, kinship, social background" and the Orkhon Turkish title digin, i.e. "clan chief (see Eldengtei et.al 1980, p.127). ...Йед-инал происходит от орхоно-тюркского йеди - господин, бог, и инал - император, хан; Ал-диер - от орхоно-тюркского алди-ер - князь, герцог; и Оребек-тегин - от орхоно-тюркского оребек - клан, родство, общественный фон, и орхоно-тюркского тегин - т.е. глава клана... 524. Inalchi was an Orkhon Turkish title for "prince" or "duke" (see Eldengtei et.al 1980, p.107); .... ... Torelchi is related to the Orkhon Turkish tore, "prince, son of an emperor, duke" (see Eldengtei et.al 1980, p.270). ...Иналшы было орхоно-тюркским титулом для князя или герцога... ...Торелшы связано с орхоно-тюркским словом торе - князь, сын императора, герцог... 546. ...Guyigunek is the name in the Orkhon Turkish dialect of a mouse-catching falcon; its scientific name is buteo vulgaris (see Eldengtei et.al 1980, pp.208-209). ...Гуйигунек является названием на орхоно-тюркском диалекте охотничьего сокола - его научное название buteo vulgaris 607. Altan-qorqan - "golden grave" in Orkhon Turkish. ...Алтын-корган - золотая могила на орхоно-тюркском... 611. ...However, tobod (plural tobodut) meant "(large) sheep dog" in Orkhon Turkish dialect. (see Eldengtei et.al 1980, p.268-269). ...однако тобод означало (большую) овчарку на орхоно-тюркском диалекте... 622.Yalawachi, a proper name, meant "envoy" or "prophet" in the Orlhon Turkish dialect (see Eldengtei et.al 1980, p.306)... ...правильное имя Ялавашы - означает посланник или предсказатель на орхоно-тюркском диалекте... 687. Dolo'an-boldaq is NOW called Dolood, "seven". Kode'e-aral is NOW called Bayan Ulaan Uul, "Rich Red Mountain". These places are in eastern Mongolia... ...Долоан-болдак СЕЙЧАС называется Долоод - семь. Коде-э-арал СЕЙЧАС назвается Баян Улаан Уул - Богатая Красная гора. Эти места находятся в восточной Монголии...

ССМ было написано уже после смерти Чингиз хана (до нас дошла только копия написанная скорее старо-тюркским чем т.н. "старо-монгольским" языком китайскими иероглифами, где все слова и собственные имена, как известно, фонетически можно прочитать и так и эдак). Почему же там фигурируют только тюркские географические названия, а не халха-монгольские? И современные халха-монголы понятия не имеют - где все эти места находятся. Это все равно что казахи не знали бы где например находится река Жем (Эмба), озеро Бурабай (Боровое) или гора Сырымбет и т.п.

Насчет Ашины - почитайте "Империю Степей" Рене Груссе - на стр.99-103 упоминается не один Ашина - и все они - тюрки: Rene Grousset "The Empire of the Steppes - a History of Central Asia" transl. from the French by Naomi Walford, Rutgers University Press New Brunswick, New Jersey, and London, Sixth paperback printing, 1999 p.99 ...The imperial general A-shih-na Sho-eul (a Tu-chue prince in Tang service) was commisioned by T'ai-tsung to subdue the rebel city for good... Перевод: ...императорский генерал Ашина Шо-юл (тюркский князь на службе династии Тан) был уполномочен T'ai-tsung-ом подчинить тот мятежный город... (династия Тан правившая Китаем тоже имеет тюркское происхождение - А.) p.100 ...It was too late. A-shih-na Sho-eul, the T'u-chueh prince in the Chinese service, set off for the west with an army of Chinese regulars and T'u-chueh abd Tolach auxiliaries. Перевод: с.100 ...Было слишком поздно. Ашина Шо-юл, тюркский князь на службе у Китая, выступил на запад с армией китайских постоянных (солдат) и тюркских и толачских вспомогательных (солдат). p.101 ...The most characteristic example of his faculty for gathering Turks about him is shown in the story of A-shih-na Sho-eul, related in the Tang Shu 48. This khan, who belonged to the royal family of the eastern T'u-chueh (he was the brother of the khagan Hie-li), had sided with China in 636. He became one of T'ai-tsung's best generals, and to reward him the emperor gave him a T'ang princess in marriage... перевод: с.101 (самый нижний абзац): ...Наиболее характерным примером его (императора T'ai-tsung-а - прим.А.) способности собирать тюрков вокруг себя показан в истории Ашины Шо-юл, описанной в Тан Шу (официальной истории династии Тан - прим.А.). Этот хан принадлежавший к королевской семье восточных тюрков (он был братом кагана Hie-li) принял сторону Китая в 636 г. (которым тогда правила полутюркская, а скорее просто тюркская династия Тан - прим.А.). Он стал одним лучших генералов T'ai-tsung-а и для того чтобы вознаградить его, император дал ему в жены принцессу династии Тан... p.103 ...The imperial court then appointed A-shih-na Mi-sho, a Turk loyal to Chinese service, as the new Tu-lu khan (657-662), while the Nu-shih-pi took as their khan another client of China, A-shih-na Pu-chen (659-665)... Перевод: ...Императорский двор тогда назначил Ашину Мишо - тюрка, лояльного китайской службе, в качестве нового хана Тулу (657-662 гг.), в то время как Нушипи взяли в качестве своего хана другого подзащитного Китая - Ашину Пучена (659-665 гг.) Gerard Clauson "Turk, Mongol, Tungus" {{{ http://www.ihp.sinica.edu.tw/~asiamajor/pdf/1960/1960-105.pdf }}} p.122 (середина страницы 122) "...This is a pretty clear indication that the Avars were Turks..." ...Это является совершенно ясным указанием того, что авары были тюрками... "...all the tribes named: - Hsiung-nu (Huns), Wu-huan (?Oguz), Hsien-pei, Mu-jung, T'o-pa (Tavgach), and Jou-jan were Turks..." ...все названные племена - хунну (гунны), ухуань (огузы?), сянби, му-жунг, тоба (табгачи) и жужани - были тюрками...

Только что закончил чтение этой книги. В принципе, все что написано там - правда, которая сильно не понравилась Антону, привыкшему к совковой пропагандистской лжи.

http://englishrussia.com/2012/02/09/300-spartans/#more-91689

Энциклопедия Британника 1911 года: KARAKORUM (Turkish, "black stone debris"), the name of two cities in Mongolia. One of these, according to G. Potanin, was the capital of the Uighur kingdom in the 8th century, and the other was in the 13th century a capital of the steppe monarchy of Mongolia. The same name seems also to have been applied to the Khangai range at the headwaters of the Orkhon. (I) The Uighur Karakorum, also named Mubalik ("bad town"), was situated on the left bank of the Orkhon, in the Talal-khain-dala steppe, to the south-east of Ughei-nor. It was deserted after the fall of the Uighur kingdom, and in the 10th century Abaki, the founder of the Khitan kingdom, planted on its ruins a stone bearing a description of his victories. (2) The Mongolian Karakorum was founded at the birth of the Mongolian monarchy established by Jenghiz Khan. A palace for the khan was built in it by Chinese architects in 1234, and its walls were erected in 1235. Plano Carpini visited it in 1246, Rubruquis in 1253, and Marco Polo in 1275. Later, the fourth Mongolian king, Kublai, left Karakorum, in order to reside at Kai-pin-fu, near Peking. When the khan Arik-bog declared himself and Karakorum independent of Kublai-Khan, the latter besieged Karakorum, took it by famine, and probably laid it waste so thoroughly that the town was afterwards forgotten. The exact sites of the two Mongolian capitals were only established in 1889-1891. Sir H. Yule (The Book of Marco Polo, 1871) was the first to distinguish two cities of this name. The Russian traveller Paderin in 1871 visited the Uighur capital (see Turks), named now by the Mongols Kara Balghasun ("black city") or Khara-kherem ("black wall"), of which only the wall and a tower are in existence, while the streets and ruins outside the wall are seen at a distance of 1 m. Paderin's belief that this was the old Mongol capital has been shown to be incorrect. As to the Mongolian Karakorum, it is identified by several authorities with a site on which towards the close of the 16th century the Buddhist monastery of Erdeni Tsu was built. This monastery lies about 25 m. south by east of the Uighur capital. North and north-east of the monastery are ruins of ancient buildings. Professor D. Pozdneev, who visited Erdeni Tsu for a second time in 1892, stated that the earthen wall surrounding the monastery might well be part of the wall of the old city. The proper position of the two Karakorums was determined by the expedition of N. Yadrintsev in 1889, and the two expeditions of the Helsingfors Ugro-Finnish society (1890) and the Russian academy of science, under Dr W. Radlov (1891), which were sent out to study Yadrintsev's discovery. See Works (Trudy) of the Orkhon Expedition (St Petersburg, 1892); Yule's Marco Polo, edition revised by Henri Cordier (of Paris), vol. i. ch. xlvi. (London, 1903). Cordier confines the use of Karakorum to the Mongol capital; Pozdneev, Mongolia and the Mongols, vol. i. (St Petersburg, 1896); C. W. Campbell, "Journeys in Mongolia," Geog. Journ. vol. xx. (1903), with map. Campbell's report was printed as a parliamentary paper (China No. z, 1904).

У меня есть также и английский перевод этой книги: Conqueror of the World - The Life of Genghis Khan, by Rene Grousset- New York, The Viking Press, 1972 p.5 ...by the sacred mountain of Burqan-qaldun, by the massif THAT IS KNOWN TODAY as that of the Kentey... p.5 ...over toward the Tonggelik, a small right-bank tributary of the Orkhon, MARKED ON OUR MAPS as the Qara, "the black river"... p.27 ...They (Kereits) were by origin Turco-Mongol - so much is sure... p.28 ...in the vicinity of the Black Forest (Qara-tun), a wooden massif WHICH MAY BE THAT of Bogdo-Ula... Попозже как-нибудь приведу и остальные подобные цитаты и дам перевод.

Почему все географические названия, фигурирующие в Сокровенном Сказании - 100% тюркские - сейчас или переименованы на халха-монгольский манер, или неизвестно теперь где находятся? Это ясно говорит о том, что во времена Чингиз хана там жили вовсе не халха-монголы, а тюрки-кочевники - прямые предки казахов. Например, вот прочел я недавно "Чингисхан" Рене Груссе на русском языке. Выписывал географические названия фигурируюшие в "Сокровенном Сказании" (явно тюркские), которые сейчас на территории современной Монголии уже совсем не такие: с.13 "Бальджун-арал" - Грязевой остров. с.13 река Тунгелик - сейчас называется Хара. с.35 горы Чекчер и Чихурху сейчас отождествляются с нынешними Алтан-номором и Дулан-хорой. с.35 река Урссон - сейчас Орчун-гол с.61 "...находился на горе СЕГОДНЯ ИМЕНУЕМОЙ Кумур" с.81 "...Буйрук кочевал по берегам Согоха, как называлась Кобдо в своем верхнем течении" с.82 "...озеро Кизилбаш, или по нынешнему Улунгур" с.108 "озеро Бальчжун (Грязевое) которое следует искать между Ононом и Ингодой"

Во-первых - потому что она свободно доступна в Интернете, а во-вторых - в те времена писали гораздо более свободно, чем сейчас - во времена всепроникающей (и часто искажающей) политкорректности.

Все географические названия упоминаемые в ССМ (кроме тех которые находятся на территории Казахстана - Алтай, Иртыш, Бухтарма), сейчас называются совершенно по другому. Это явный признак того, что на тех территориях в Монголии сейчас проживает народ (хaлха) не имеющий ничего общего с "монголами" Чингиз Хана.

Очень интересные книги я не так давно купил и уже прочитал (в прошлые времена их назвали бы "антисоветскими"): A History of the Peoples of Siberia: Russia's North Asian Colony 1581-1990 [Paperback] James Forsyth (Author) http://www.amazon.com/History-Peoples-Siberia-Russias-1581-1990/dp/0521477719/ref=sr_1_25?ie=UTF8&qid=1329074917&sr=8-25 The Shaman's Coat: A Native History of Siberia [Paperback] Anna Reid (Author) http://www.amazon.com/Shamans-Coat-Native-History-Siberia/dp/0802776760/ref=pd_vtp_b_2 The Conquest of a Continent: Siberia and the Russians [Paperback] W. Bruce Lincoln (Author) http://www.amazon.com/Conquest-Continent-Siberia-Russians/dp/0801489229/ref=sr_1_2?s=books&ie=UTF8&qid=1329075139&sr=1-2

Энциклопедия Британника 1911 года SAKA, or SHaKA, the name of one or more tribes which invaded India from Central Asia. The word is used loosely, especially by Hindu authors, to designate all the tribes which from time to time invaded India from the north, much as all the tribes who invaded China are indiscriminately termed Tatars. Used more accurately, it denotes the tribe which invaded India 130-140 B.C. They are the Sacae and Sakai of classical authors and the Se of the Chinese, which may represent an original Sek or Siik. The Chinese annalists state that they were a pastoral people who lived in the neighbourhood of the modern Kashgar. About 160 B.C. they were driven southward by the advance of the Yue-Chi from the east. One portion appears to have settled in western Afghanistan, hence called Sakasthana, in modern Persian Sejistan. The other section occupied the Punjab and possessed themselves of the territory which the Graeco-Bactrian kings had acquired in India, that is Sind, Gujarat and Malwa. The rulers of these provinces bore the title of Satrap (Kshatrapa or Chhatrapa) and were apparently subordinate to a king who ruled over the valley of Kabul and the Punjab. In 57 B.C. the Sakas were attacked simultaneously by Parthians from the west and by the Mala y a clans from the east and their power was destroyed. It should be added that what we know of Saka history is mostly derived from coins and inscriptions which admit of various interpretations and that scholars are by no means agreed as to" names and dates. In any. case their power, if it lasted so long, must have been swept away by the Kushan conquest of Northern India. Nothing is known of the language or race of the Sakas. Like most of the invaders of India at this period they adopted Buddhism, at least partially. They can be traced to the neighbourhood of Kashgar, but not like the Yue-Chi to the frontiers of China. They may have been Turanians akin to that tribe, or they may have been Iranians akin to the Iranian element in Transoxiana and the districts south of the Pamirs. They cannot be the same as the Scythians of Europe, though the name and original nomadic life are points in common. See Vincent Smith, Early History of India (1908); O. Franke, Beitrage aus chinesischen Quellen zur Kenntnis der Tiirkvolker and Skythen (1904); P. Gardner, Coins of Greek and Scythian Kings in India (1886); and various articles by Vincent Smith, Fleet, Cunningham, A Stein, Sylvain Levi and others in the Journal of the Royal Asiatic Society, Journal asiatique, Indian Antiquary, Zeitsch. der Deutschen Morgenlandischen Gesellschaft, &c. (C. EL.)

Энциклопедия Британника 1911 года YUE-CHI (or YuEH-Chih), the Chinese name of a central Asiatic tribe who ruled in Bactria and India, are also known as Kushans (from one of their subdivisions) and Indo-Scythians. They appear to have been a nomad tribe, inhabiting part of the present Chinese province of Kan-suh, and to have been driven W. by Hiung-nu tribes of the same stock. They conquered a tribe called the Wusun, who lived in the basin of the Ili river, and settled for some time in their territory. The date of these events is placed between 175 and 140 B.C. They then attacked another tribe known as Sakas, and drove them to Persia and India. For about twenty years it would seem that the Yue-Chi were settled in the country between the rivers Chu and Syr-Darya, but here they were attacked again by the Hiung-nu, their old enemies, with whom was the son of the defeated Wusun chieftain. The Yue-Chi then occupied Bactria, and little is heard of them for a hundred years. During this period they became a united people, having previously been a confederacy of five tribes, the principal of which, the Kushans (or Kwei-Shwang), supplied the new national name. They also to some extent gave up their nomadic life and became civilized. Bactria about this time was said to contain a thousand cities, and though this may be an exaggeration it was probably a meeting-place of Persian and Hellenic culture: its kings Demetrius and Eucratides had invaded India. It is therefore not surprising to find the warlike and mobile Yue-Chi following the same road and taking fragments of Persian and Greek civilization with them. The chronology of this invasion and of the history of the Kushans in India must be regarded as uncertain, though we know the names of the kings. Indian literature supplies few data for the period, and the available information has been collected chiefly from notices in Chinese annals, from inscriptions found in India, and above all from coins. From this evidence it has been deduced that a king called Kozulokadphises, Kujulakasa or Kieu-tsieu-k'io (? A.D. 458 5) united the five tribes, conquered the Kabul valley and annihilated the remnants of Greek dominion. He was succeeded, possibly after an interval, by Ooemokadphises (Himakapisa or Yen-kao-tsin-tai), who completed the annexation of N. India. Then followed Kanishka (? c. A.D. 123-53), who is celebrated throughout eastern Asia as a patron of the Buddhist church and convener of the third Buddhist council. He is also said to have conquered Kashgar, Yarkand and Khotan. His successors were Huvishka and then Vasudeva, who may have died c. A.D. 225. After Vasudeva's reign the power of the Kushans gradually decayed, and they were driven back into the valley of the Indus and N.E. Afghanistan. Here, according to Chinese authorities, their royal family was supplanted by a dynasty called Ki-to-lo (Kidara), who were also of Yue-Chi stock, but belonged to one of the tribes who had remained in Bactria when the Kushans marched to India. The subsequent migration of the Kitolo S. of the Hindu Kush was due to the movements of the Jwen-Jwen, who advanced W. from the Chinese frontier. Under this dynasty a state known as the Little Kushan kingdom flourished in Gandhftra (E. Afghanistan) about A.D. 430, but was broken up by the attacks of the Harms. Some authorities do not accept the list of Kushan kings as given above, and think that Kanishka must be placed before Christ and perhaps as early as 58 B.C.: also that there was another king with a name something like Vasushka before or after Huvishka. In any case the invasion of the Yue-Chi cannot have been very long before or very long after the Christian era, and had an important influence on Indian civilization. Their coins show a remarkable union of characteristics, derived from many nations. The general shape and style are Roman: the inscriptions are in Greek or in a Persian language written in Greek letters, or in Kharoshthi: the reverse often bears the figure of a deity, either Greek (Herakles, Helios, Selene) or Zoroastrian (Mithra, Vata, Verethraghna) or Indian (generally Siva or a war god). One figure called Sarapo appears to be the Egyptian Serapis, and others are perhaps Babylonian deities. On the obverse is generally the king, who, in the earlier coins at any rate, wears a long open coat, knee boots and a tall cap - clearly the costume of a nomad from the north. The Gandhara school of sculpture, of which the best specimens come from the neighbourhood of Kanishka's capital, Purushpura (the modern Peshawar), is a branch of Graeco-Roman art adapted to Oriental religious subjects. The Yue-Chi were probably the principal means of disseminating it in India, though all movements 'which kept open the communications between Bactria and Persia and India must have contributed, and the first introduction was' due to the short-lived Graeco-Bactrian conquest (180-130 B.C.). The importance of the Gandharan influence on the art of India and all Buddhist Asia is now recognized. Further, it is probably in the mixture of Greek, Persian and Indian deities which characterizes the pantheon of the Kushan kings that are to be sought many of the features found in Mahayanist Buddhism and Hinduism (as distinguished from the earlier Brahmanism). Kanishka and other monarchs were zealous but probably by no means exclusive Buddhists, and the conquest of Khotan and Kashgar must have facilitated the spread of Buddhist ideas to China. It is also probable that the Yue-Chi not only acted as intermediaries for the introduction of Greek and Persian ideas into India, and of Indian ideas into China, but left behind them an important element in the population of N. India. It is hard to say whether the Yue-Chi should be included in any of the recognized divisions of Turanian tribes such as Turks or Huns. Nothing whatever is known of their original language. Such of the inscriptions on their coins as are not in Greek or an Indian language are in a form of Persian written in Greek uncials. In this alphabet the Greek letter p (or rather a very similar letter with the loop a little lower down) is used to represent sh, and there are some peculiarities in the use of o apparently connected with the expression of the sounds h and w. Thus Paonano Pao Kanhpki Kopano is to be read as something like Shdhandn Shdh Kanishki Koshan: Kanishka the Kushan, king of kings. This Persian title became in later times the special designation of the Kushan kings and is curiously parallel to the use of Arabic and Persian titles (padishah, sultan, &c.) by the Ottoman Turks. The physical type represented on these coins has a strong prominent nose, large eyes, a moderately abundant beard and somewhat thick or projecting lips. Hence, as far as any physical characters can be formulated for the various tribes (and their validity is very doubtful) the Yue-Chi type is Turkish rather than Mongol or Ugro-Finnic. In such points of temperament as military ability and power of assimilating Indian and Persian civilization, the YueChi also resemble the Turks, and some authorities think that the name Turushka or Turukha sometimes applied to them by Indian writers is another evidence of the connexion. But the national existence and name of the Turks (q.v.) seem to date from the 5th century A.D., so that it is an anachronism to speak of the Yue-Chi as a division of them. The Yue-Chi and Turks, however, may both represent parallel developments of similar or even originally identical tribes. The Mahommedan writer Alberuni states that in former times the kings of the Hindus (among whom he mentions Kanik or Kanishka) were Turks by race, and this may represent a native tradition as to the affinities of the Yue-Chi. Some authors consider that the Yue-Chi are the same as the Getae and that the original form of the name was Ytit or Get, which is also supposed to appear in the Indian Jat. See Vincent Smith, Early History of India (1908); Hoernle and Stark, History of India (1905); Rapson, Indian Coins (1898); Gardner, Coins of Greek and Scythian Kings in India (1886); Franke, Beitrage aus Chinesischen Quellen zur Kenntnis der Tiirkvolker und. Skythen (1904), and numerous articles by Cunningham, Fleet, A. Stein, Vincent Smith, Sylvian Levi, E. H. Parker and others in the Journal of the Royal Asiatic Society, Journal asiatique, Asiatic Quarterly, &c. Owing to the new evidence which is continually being brought forward, the most recent writings on this subject are generally to be preferred. (C. EL.) Первый правитель Кушан Герай (1 год-30 год н. э.)

Энциклопедия Британника 1911 года EPHTHALITES, or White Huns. This many-named and enigmatical tribe was of considerable importance in the history of India and Persia in the 5th and 6th centuries, and was known to the Byzantine writers, who call them 'E40aXiroL, Ei)Owytroi, NecbOaAtroc or 'A(3b€Xoi. The last of these is an independent attempt to render the original name, which was probably There were originally 77, but 5 have perished. 4 Inter-tribal feuds during the period of the monarchy may underlie the events mentioned in 1 Kings xvi. 9 sq., 21 sq.; 2 Kings xv. 10, 14. something like Aptal or Haptal, but the initial N of the third is believed to be a clerical error. They were also called AEUKOi Oiuvvot or Xouvot, White (that is fair-skinned) Huns. In Arabic and Persian they are known as Haital and in Armenian as Haithal, Idal or Hepthal. The Chinese name Yetha seems an attempt to represent the same sound. In India they were called Minas. Ephthalite is the usual orthography, but Hephthalite is perhaps more correct. Our earliest information about the Ephthalites comes from the Chinese chronicles, in which it is stated that they were originally a tribe of the great Yue-Chi, living to the north of the Great Wall, and in subjection to the Jwen-Jwen, as were also the Turks at one time. Their original name was Hoa or Hoa-tun; subsequently they styled themselves Ye-tha-i-li-to after the name of their royal family, or more briefly Ye-tha. Before the 5th century A.D. they began to move westwards, for about 420 we find them in Transoxiana, and for the next 130 years they were a menace to Persia, which they continually and successfully invaded, though they never held it as a conquest. The Sassanid king, Bahram V., fought several campaigns with them and succeeded in keeping them at bay, but they defeated and killed Peroz (Firuz), A.D. 484. His son Kavadh I. (Kobad), being driven out of Persia, took refuge with the Ephthalites, and recovered his throne with the assistance of their khan, whose daughter he had married, but subsequently he engaged in prolonged hostilities with them. The Persians were not quit of the Ephthalites until 557 when Chosroes Anushirwan destroyed their power with the assistance of the Turks, who now make their first appearance in western Asia. The Huns who invaded India appear to have belonged to the same stock as those who molested Persia. The headquarters of the horde were at Bamian and at Balkh, and from these points they raided south-east and south-west. Skandagupta repelled an invasion in 455, but the defeat of the Persians in 484 probably stimulated their activity, and at the end of the 5th century their chief Toromana penetrated to Malwa in central India and succeeded in holding it for some time. His son Mihiragula (c. 510-540) made Sakala in the Punjab his Indian capital, but the cruelty of his rule provoked the Indian princes to form a confederation and revolt against him about 528. He was not, however, killed, but took refuge in Kashmir, where after a few years he seized the throne and then attacked the neighbouring kingdom of Gandhara, perpetrating terrible massacres. About a year after this he died (c. 540), and shortly afterwards the Ephthalites collapsed under the attacks of the Turks. They do not appear to have moved on to another sphere, as these nomadic tribes often did when defeated, and were probably gradually absorbed in the surrounding populations. Their political power perhaps continued in the Gurjara empire, which at one time extended to Bengal in the east and the Nerbudda in the south, and continued in a diminished form until A.D. 1040. These Gurjaras appear to have entered India in connexion with the Hunnish invasions. Our knowledge of the Indian Hunas is chiefly derived from coins, from a few inscriptions distributed from the Punjab to central India, and from the account of the Chinese pilgrim Hsuan Tsang, who visited the country just a century after the death of Mihiragula. The Greek monk Cosmas Indicopleustes, who visited India about 530, describes the ruler of the country, whom he calls Gollas, as a White Hun king, who exacted an oppressive tribute with the help of a large army of cavalry and war elephants. Gollas no doubt represents the last part of the name Mihiragula or Mihirakula. The accounts of the Ephthalites, especially those of the Indian Hunas, dwell on their ferocity and cruelty. They are represented as delighting in massacres and torture, and it is said that popular tradition in India still retains the story that Mihiragula used to amuse himself by rolling elephants down a precipice and watching their agonies. Their invasions shook Indian society and institutions to the foundations, but, unlike the earlier Kushans, they do not seem to have introduced new ideas into India or have acted as other than a destructive force, although they may perhaps have kept up some communication between India and Persia. The first part of Mihiragula seems to be the name of the Persian deity Mithra, but his patron deity was Siva, and he left behind him the reputation of a ferocious persecutor of Buddhism. Many of his coins bear the Nandi bull (Siva's emblem), and the king's name is preceded by the title sahi (shah), which had previously been used by the Kushan dynasty. Toramana's coins are found plentifully in Kashmir, which, therefore, probably formed part of the Mina dominions before Mihiragula's time, so that when he fled there after his defeat he was taking refuge, if not with his own subjects, at least with a kindred clan. Greek writers give a more flattering account of the Ephthalites, which may perhaps be due to the fact that they were useful to the East Roman empire as enemies of Persia and also not dangerously near. Procopius says that they were far more civilized than the Huns of Attila, and the Turkish ambassador who was received by Justin is said to have described them as av-rucoi, which may merely mean that they lived in the cities which they conquered. The Chinese writers say that their customs were like those of the Turks; that they had no cities, lived in felt tents, were ignorant of writing and practised polyandry. Nothing whatever is known of their language, but some scholars explain the names Toramana and Jauvla as Turkish. For the possible connexion between the Ephthalites and the European Huns see Huns. The Chinese statement that the Hoa or Ye-tha were a section of the great Yue-Chi, and that their customs resembled those of the Turks (Tu-Kiue), is probably correct, but does not amount to much, for the relationship did not prevent them from fighting with the Yue-Chi and Turks, and means little more than that they belonged to the warlike and energetic section of central Asian nomads, which is in any case certain. They appear to have been more ferocious and less assimilative than the other conquering tribes. This may, however, be due to the fact that their contact with civilization was so short; the Yue-Chi and Turks had had some commerce with more advanced races before they played any part in political history, but the Ephthalites appear as raw barbarians, and were annihilated as a nation in little more than a hundred years. Like the Yue-Chi they have probably contributed to form some of the physical types of the Indian population, and it is noticeable that polyandry is a recognized institution among many Himalayan tribes, and is also said to be practised secretly by the Jats and other races of the plains. Among original authorities may be consulted Procopius, Menander Protector, Cosmas Indicopleustes (trans. McCrindle, Hakluyt Society, 1897), the Kashmir chronicle Rajatarangini (trans. Stein, 1900, and Yuan Chwang). See also A. Stein, White Huns and Kindred Tribes (1905); 0. Franke, Beitrage aus chinesischen Quellen zur Kenntnis der Tiirkvolker and Skythen (1904); Ujfalvy, Memoire sur les Huns Blancs (1898); Drouin, Memoire sur les Huns Ephthalites (1895); and various articles by Vincent Smith, Specht, Drouin, and E. H. Parker in the Journal of the Royal Asiatic Society, Journal asiatique, Revue numismatique, Asiatic Quarterly, &c. (C. EL.) EPI, the French architectural term for a light finial, generally of metal, but sometimes of terra-cotta, e forming the termination of a spire or the angle of a roof.

http://www.krugosvet.ru/articles/77/1007720/1007720a1.htm ...Считается, что носители диалектов одного языка хорошо понимают друг друга, а носители разных языков понимают друг друга с трудом (если говорят на близкородственных языках) или не понимают вовсе. Однако известны многочисленные примеры того, что диалекты одного языка взаимно непонятны, например многие диалекты китайского языка (в устной форме), территориально удаленные немецкие и даже русские говоры. Напротив, носители некоторых близкородственных языков – шведы и норвежцы, русские и белорусы, монголы и калмыки, носители большей части тюркских языков – понимают друг друга сравнительно легко. Во всех этих случаях вопрос «Язык или диалект?» решается однозначно: языки имеют государственный статус, самостоятельную письменность и т.п., а диалекты – нет...

PhD - выше, по-моему, на Западе уже ничего быть не может. Правда бывает еще и post-doctoral study после PhD.

Турки присвоили себе общетюркское название - из-за этого и путаница. Это все равно что, скажем, словаки или словенцы назвали бы себя славянами. Суть в том, что Лэйн написал, что "монголы" Чингиз хана разговаривали не на халха-монгольском, а на тюркском, можно сказать старо-казахском, поскольку все упомянутые рода-племана - казахские.

У халха-монголов скорее всего была только тюркская правящая верхушка - как и у многих других народов Евразии. Оттуда и пошло их название "монголы" от тюрков-моголов. Отсюда и вся путаница среди историков.

Что "примерещилось"? То что халха-монголы и породненные с ними лица норовят вновь и вновь спекулировать на фонетической схожести слов могол и монгол? Если бы они этого не делали - я бы не размещал повторно эту цитату из Брокгауза-Ефрона.

Dr George Lane BA, MA, PhD (London), Dip RSA (Beirut) George Lane Department of History Senior Teaching Fellow in the History of the Middle East and Central Asia Centre for Iranian Studies Member London Middle East Institute (LMEI) Member International Foundation Courses and English Language Studies EAP Teacher Name: Dr George Lane Email address: gl1@soas.ac.uk Telephone: 020 7898 4285 Address: School of Oriental and African Studies, University of London Thornhaugh Street, Russell Square, London WC1H 0XG Building: Russell Square: College Buildings Office No: 303 Office Hours: All Year - Fridays 1:30-3:30pm (during term time) Biography History of The Middle East and Central Asia, Mediaeval Iran and the Mongol Empire. http://www.soas.ac.uk/staff/staff36130.php Books by George Lane http://www.amazon.com/George-Lane/e/B001H9XUUA/ref=sr_ntt_srch_lnk_3?qid=1327469467&sr=1-3 http://www.amazon.com/Genghis-Khan-Mongol-Rule-George/dp/0872209695/ref=ntt_at_ep_dpi_2#reader_0872209695

И все они были турецкоподданными. Удивляюсь я на вас, Стас.

J.J.Saunders "The History of the Mongol Conquests" PENN, University of Pensylvania Press, Philadelphia Paperback edition 2001 Originally published by Routledge & Kegan Paul Ltd.1971 KIPCHAK AND CHAGATAI p.161 ...These changes were accompanied by the appearance of a type of feudalism; the khan issued yarliks or grants to the lesser nobility or tarkhans, small landowners whose estates were exempt from taxation in return for military service by themselves and their tenants, but the freedom of the cultivator was replaced by peasant serfdom, an institution later borrowed and almost universalized by the Russians of Muscovy. The death of Mongke-Temur, which was caused by the unskilful removal of a boil from his neck, cleared the path for the ambition of Nogai, who perhaps debarred from taking the khanate for himself, aspired to reign as a kind of mayor of the palace." Mongke's younger brother Tode-Mongke, who succeeded him, a pious incompetent who became a Muslim and a Sufi in 1283, devoted himself to religious exercises and willingly relinquished the management of the state to the masterful general. The kingdom of Nogai assumed the character of an independent principality: it extended westwards from the Don across the flat cornlands of the Ukraine as far as the mouth of the Danube and the foothills of the Carpathians, and it cast its shadow over the plains of Hungary and the Balkan kingdoms of Serbia and Bulgaria, an area almost identical with that of the Gothic kingdom of the fourth century which was swept away by the irruption of the Huns. Its ambitious prince might easily aspire to renew the Mongol aggression against Europe, and in Hungary conditions were favourable to his designs. Laszlo or Ladislas IV, who ascended the throne of St Stephen in 1272 at the age of ten, was the son of a pagan Cuman princess; the boy displayed a strong predilection for his mother's kinsfolk, surrounded himself with Cuman concubines, welcomed the proffered support of Nogai, defied the clergy and magnates, arrested the papal legate, and virtually renounced the Christian faith for Asian shamanism. Pope Nicholas IV denounced his apostasy and preached a crusade against him in I288, after Nogai had led a Mongol army into Transylvania and Tole-Buka, a nephew of the reigning khan, invaded Poland and advanced on Sandomir, perhaps to forestall Polish succour being brought to the Christian party in Hungary. But there was no Batu or Subedei present to repeat the dazzling triumphs of 1241. Nogai and Tole­Buka failed to co-ordinate their efforts; the invaders were halted and then repelled;l2 the Christian or feudal armies hunted their apostate sovereign through his kingdom, until in 1290 Ladislas was killed by a disaffected Cuman at the age of twenty-eight. After anarchy of twenty years, the ancient line of Arpad was annihilated in 1310 and under the new Angevin dynasty Hungary was steered back to Christianity and to civilization. Neither Hungary nor Poland was ever again seriously menaced by Mongol occupa­tion, and these events may be said to have completed the cycle begun by Batu's drive across the Volga and Dnieper into Russia in 1240. After lying for fifty years under the shadow of the `Tartar fury', Latin Christendom escaped into an atmosphere of freedom and security in which the arts of peace could flourish and produce in a few generations a renaissance of learning and science. When Nogai and Tole-Buka returned from their campaign in the West they found Tode-Mongke sunk in religious torpor and surrounded by shaikhs and fakirs. In 1287 he abdicated the throne in favour of Tole-Buka, who perhaps in the hope of erasing the memory of his recent unsuccessful operations, reopened war with the Il-khans and attempted to seize the disputed province of Azerbaijan. He failed here also, and this finally discredited him and played into the hands of his rival. A party gathered round the young prince Toktu, a son of Mongke-Temur, and, when the khan, awakening to his danger, ordered his arrest, the youth fled to Nogai, whose intervention decided the issue. Tole-Buka was lured into an ambush and killed (1290); Toktu assumed the throne, and Nogai was richly rewarded with the revenues of the Crimean cities. Toktu was young and inexperienced, and Nogai doubtless expected to find him a docile pupil. Within and without Kipchak, the great viceroy was treated as the real khan. The Russian chroniclers give him the title of Tsar ;13 the Franciscan mission­aries in the Crimea speak of him as a co-emperor; the Venetians appealed to him to help break the Genoese trade monopoly in the Black Sea; he imposed his own candidate on the throne of Bulgaria, and forced the king of Serbia into the position of vassal. But the new khan was a strong and able youth, unwilling to fill second place; he reacted sharply, not to say savagely, to an attempt by the princes of north Russia to play him off against Nogai, and when Genoa appealed to him to defend her rights in the Crimea, he demanded an explanation from Nogai, who answered with a declaration of war: `Our horses are thirsty and desire to drink from the Don.' 14 ... J.J.Saunders "The History of the Mongol Conquests" PENN, University of Pensylvania Press, Philadelphia Paperback edition 2001 Originally published by Routledge & Kegan Paul Ltd.1971 KIPCHAK AND CHAGATAI p.161 .... Ханство (kingdom) Ногая принимало характер независимого княжества: оно простиралось на запад от Дона по территории современной Украины до устья Дуная и предгорий Карпат, и бросало свою тень на равнины Венгрии и Балканских королевств Сербии и Болгарии - територия почти идентичная с таковым Готского королевства четвертого века, которое было уничтожено нашествием гуннов. Его честолюбивый князь мог бы легко стремиться к тому, чтобы возобновить монгольскую (в кавычках - прим.А.) агрессию против Европы, и ситуация в Венгрии была благоприятна его проектам. Ласло или Ладислас IV, который поднялся на трон Cвятого Стефана в 1272 г. в возрасте десяти лет, был сыном принцессы языческих куман (т.е. кипчаков - прим.А.) ; Мальчик показал сильную склонность к родне его матери, окружил себя любовницами куманками, приветствовал предложенную ему Ногаем поддержку, бросил вызов духовенству и магнатам, арестовал папского легата, и фактически отрекся от христианской веры ради азиатского шаманизма. Римский Папа Николай IV осудил его измену и проповедовал крестовый поход против него в I288 г. после того, как Ногай привел армию монголов (якобы монголов - прим.А.) в Трансильванию, и Толе-Бука, племянник правящего хана, вторгся В Польшу и продвинулся к Сандомиру, возможно чтобы предупредить помощь со стороны Польши христианской партии в Венгрии. Но уже не было Бату или Субедея чтобы повторить великолепные триумфы 1241 г. Ногаи и Толе-Бука не сумели скоординировать свои усилия; захватчики были остановлены и затем отражены; 12 Христианские или феодальные армии охотились на их отступнического суверена по всему его королевству, пока в 1290 г Ладислас не был убит разочаровавшимся куманом в возрасте двадцати восьми лет. (Чеймберс пишет что венгерские бароны подкупили двух куманов, и те убили короля Ладисласа - т.е. Ласло). После двадцати лет анархии, древняя династия Арпадов была уничтожена в 1310 г. и под новой династией Ангевинов Венгрия направилась назад к христианству и к цивилизации. С тех пор ни Венгрия ни Польша не были когда-либо снова серьезно под угрозой занятия монголами (т.е. якобы монголами - прим.А.), и эти события, как считается, заканчивают цикл, начатый движением Бату через Волгу и Днепр в Россию в 1240 г... James Chambers "THE DEVIL'S HORSEMEN - The Mongol Invasion of Europe" Phoenix Press, London, 1979 pp.163-165 Когда Мангу-Темур умер в 1280 г., на троне его сменил его брат Тоде-Мангу, который ушел в суфизм и отшельничество, и все правление было предоставлено его нойенам. На запад от Дона Ногай установил почти независимое собственное государство в которое были включены в качестве вассалов Болгария , а также румыны и куманы (т.е. кипчаки - прим.А,) среди его субъектов. Через других румынов, которые жили в Трансильвании и куманов, которые возвратились к кололю Беле IV (королю Венгрии - прим.А,), его влияние простиралось и на Венгрию, и это привело к последнему вторжению в Европу. Король Бела пригласил новых куманских иммигрантов, чтобы заменить армию, которая была потеряна в Мохи, и, чтобы восстановить их доверие после убийства их хана, он женил своего сына Стефана на куманской принцессе. Когда Бела умер в 1270 г., Стефан V правил в течение только двух лет, а затем трон перешел к его десятилетнему сыну Ладисласу IV, который под влиянием своей матери, отверг все западные порядки своих придворных и стал известен как "Ладислас Куман". После того как он повзрослел, его сопротивление его баронам, и епископам стало более сильным, и когда они провели закон, требующий от него привести его куман к Христианству, он арестовал папского легата, заключил в тюрьму свою христианскую жену, Изабеллу Анжуйскую, женился двух куманских принцессах из двора Ногая и переселился в куманский лагерь. Бароны подняли армию, Архиепископ Грана проповедовал крестовый поход, и Ладисласа обратился за помощью к Ногаю. Это был шанс, которого многие из нойенов ждали. Ногай убедил племянника хана Толе-Буку присоединяться к нему и зимой 1285 г. монгольские (якобы -прим.А,) армии, возвратились в Европу. С самого начала эта кампания была не более, чем непродуманный и дезорганизованный оппортунизм, и хотя командующие попытались следовать стратегиям Субедея, оба они и их солдаты испытывали недостаток целеустремленности и стойкости их предшественников. В то время как Ногай занял Трансильванию, где его присутствие удержало венгерских баронов от нападения на их короля, Толе-Бука намеревался вторгнуться в Венгрию с севера, но когда его армия застряла в сугробах Карпатских переходов, он повернул обратно в Волынию и позволил своим расстроенным солдатам разграблять беззащитные города их вассалов и союзников. Весной 1286 г. Ногай отошел из Трансильвании и осенью эти две армии вторглись в Польшу, якобы чтобы предотвратить поляков от поддержки венгерских баронов. Ногай продвинулся к Кракову, и Толе-Бука напал на Сандомир, но поляки были уже научены прошлым опытом. Гарнизоны не соблазнились встречать врага в открытом поле, а остались на их стенах, и оба города устояли. против монгольских (якобы - прим.А.) атак. Как обычно сельская местность была опустошена, и другие города были разграблены, но в большинстве случаев только потому, что их губернаторы поддались на обман и открыли ворота, когда русские князья в монгольской (якобы- прим.А,) армии обещали им амнистию, если они сдадутся. Богатые солдаты Золотой Орды утратили свои амбиции к чему-либо другому нежели легкому грабежу, и без китайской и персидской артиллерии, они больше не имели способности захватить укрепленные города. Сердитые и смущенные они возвратились в Волынию в 1287 г., и больше уже никогда не возвращались. Ладислас был предоставлен своей судьбе, и в 1290 г. он был убит двумя куманскими убийцами, которые были подкуплены баронами. Когда армии Ногая отошли из Польши, тень монгольского (якобы - прим.А.) террора, которая висела над Европой в течение сорока шести лет, начала уходить. Ханы Золотой Орды возобновил свою войну против монгольских (якобы - прим.А,) ханов Персии, и династические и территориальные войны вспыхнули между королями Европы, но войны, которые привели христианские и хусульманские цивилизации почти к полному уничтожению, были закончены, а люди, чьи амбиции их поддерживали, уже умерли. Папство справилось с Священной Римской империей, крестоносцы были наконец изгнаны из Палестины, и катастрофическое расширение монгольской (якобы - прим.А.) империи закончилось: на востоке оно было приостановлено морем, на Ближнем Востоке, оно было остановлено мамелюками (кипчаками, правившими Египтом, Палестиной и Сирией - прим.А.), а на западе оно было оставлено. Субедей, который с самого начала планировал владычество монголов (якобы - прим.А.) над Европой, умер будучи уже в отставке, после того, как завоевал империю Сунг (Южный Китай - прим.А.) и точная дата его смерти неизвестна, но, подобно Фредерику II, Хулегу (Алау - прим.А.) и королю Луи, он не жил до того, чтобы увидеть как его цель потерпела неудачу.