Zolotoordynskoe obozrenie=Golden Horde Review

208–224

Authors: Hautala R.

Research objectives: The author of this article seeks to draw the attention of researchers to the whole body of little-known Latin sources concerning the details of the development of Catholic missionary work in the territory of the Golden Horde since the second half of the 13th century. Research materials: These sources seem to be important primarily because they include “internal” sources, namely, reports of Catholic missionaries compiled in the territory of the Golden Horde and sent to the leadership of the Mendicant orders (mainly the Franciscan Order of the Friars Minor) in Europe. The body of writings also includes “external” sources, that is, papal bulls addressed to the Golden Horde rulers, the missionaries themselves in the dominions of these rulers, and their subjects in the steppes and cities of the Golden Horde whom the Roman curia regarded as immediate targets for their missionary activity. In addition, narrative descriptions of the Franciscan chroniclers who received information either directly from missionaries returning from the Golden Horde, or through their unpreserved letters, are discussed here as “external” Latin sources. The novelty of this study stems from its comparison of the already well-known sources on the Golden Horde with the content of reports of the Mendicants, papal bulls, and Franciscan chronicles, which allows the author to significantly diversify the information on its history. Research results: In particular, the author resorted to a comparison of missionary and Eastern (Mamluk, Persian, Russian, Greek, and Armenian) sources, completely independent of each other. In doing this, the author sought to demonstrate the usefulness of such a comparison to clarify the existed data and to obtaining new information. In addition, the author tried to justify the importance of the missionary sources presented in the article.

242– 253

Authors: Kaziev E.V.

Objective: To ascertain the time and circumstances of the As people’s incorporation into the service of the Mongol Empire’s supreme rulers. Research materials: Biographies of the As military commanders found in the section of “Biographies of the Famous” in the Chinese “History of the Yüan Dynasty” (Yuan Shi) as well as information from the Franciscan friars’ accounts of their missions in the Mongol Empire. Results and novelty of the research: For the first time, a single study summarizes the available information from written sources about the time and circumstances of the As people’s joining Mongol service. It has been ascertained that the Franciscan John of Marignolli’s information on the As people’s service among the Mongols since the time of Chinggis Khan is not confirmed by information from other synchronous written sources which does not allow one to advance anything further than assumptions on this matter. In addition, this study exposes factual errors contained in A.I. Ivanov’s Russian translation of the As military commanders’ biographies presented in the “History of the Yuan Dynasty” which led to the incorrect definition in the academic tradition of the time and circumstances of the As people’s incorporation into Mongol service. The original text of the mentioned Chinese source makes it possible to assert that the As people entered Mongol service only under Ögödei Khan during the Western campaign after having sworn allegiance to the Chinggisid Prince Möngke. All other arguments for the time-frame of this subjugation are not confirmed in the sources and remain only assumptions, which, however, have been presented as facts in the academic tradition.

266–282

Authors: Petrov P.N., Kamishev A.M.

At present, all historians and archaeologists concerned with historical events of the thirteenth and fourteenth centuries connected to the city of Taraz use its name only in reference to the medieval site whose occupation layers are located under buildings of the modern city of Taraz in Kazakhstan. The name of Yangi Taraz is also attributed to this medieval site. This surprising identification arose in connection to studying of monetary production and its circulation from Taraz in the period of interest. By studying the volume of coins issues in Taraz city in the last third of the thirteenth century and establishing that monetary production was very considerable even on the scale of the entire state, there arose a question – Why are these coins not found in occupation layers in the territory of Taraz studied by archaeologists at all? And in that case where was the Yangi Taraz of the Mongol period located? The purposes of the present article are: 1) To identify the locations of high concentration the Chagataid’s coins of Taraz – both copper and silver ones – that is, to determine the location of the Taraz monetary production in the thirteenth and fourteenth centuries; 2) To make an attempt to understand the notions of modern scholarly historians regarding the functioning of Taraz during this period. The study of numismatic finds from the territory of the Talas valley in Kyrgyzstan made it possible to locate a cluster of coins originating from the cities of Taraz, Yangi Taraz and Ordu Bazar near the medieval site of Pokrovsk II. Numismatic finds both from Pokrovsk II and Taraz in Kazakhstan are considered in detail in this article. Thus, it was established that the location of the mint of Yangi Taraz was if not for the most part located at Pokrovsk II, then it was at least somewhere nearby. Narrative sources report that there were two cities of Taraz – Ulug Taraz and Kami Taraz. Some mistakes of different authors in their historical interpretations and conclusions have been caused by the existence of two closely located cities with same name of Taraz in the thirteenth and fourteenth centuries.

295–317

Authors: Tishin V.V.

Research objectives: This article discusses some issues related to the problem of the relationship between the concepts of the “Golden Horde”, the “White Horde”, and the “Blue Horde”, with an emphasis on the term “horde” itself – both as a scientific definition and as a historical concept related to the phonetic forms in which it situated in the sources. The author proposes to reveal the original meaning of the term ordo ~ orda and to outline the stages of expansion of its semantics with the delineation of semantic fields. Research materials: The article may be considered largely as a kind of commentary on the research of recent years. Since all materials on the affected issues have been known to researchers for a long time, the selection of sources looks proverbially traditional. These are Mongolic, Chinese, Latin, Muslim (Arabic and Persian), and Old Russian texts containing the word ordo in its various forms. The author did not use the whole body of sources, but rather the most illustrative materials in his opinion. Mostly, the linguistic material was employed which comprises the lexical basis for researching specific languages. Research results and novelty: In the process of researching the contexts of using of the term ordo ~ orda in various sources and different orthographic variants (corresponding to phonetic ones), the author came to the following contention. Secondary senses reflecting one of the aspects of the original sense evolved from the basic meaning recorded among thirteenth-century Mongols – “the abiding-place of a ruler, his family, his entourage, and all the attendants”. Since the development took place in parallel, this did not exclude the words being used with different intended meanings in the same texts, which can be revealed only as a result of the analysis of the context. The contexts of the use of the term in the sources make it possible to assert that there was a process of expansion of the term’s original meaning, reflected in the perception of different authors being representatives of foreign cultures. This occurs in the period after the middle of the fourteenth century, being directly caused by the events of political history of the Jochid ulus as it was plunged into an era of trouble. Also, the emergence of additional senses associated with the concept of territory was the result of a comprehension of the word in related contexts within the worldview specific for sedentary cultures. The author of the article accepts the point to identity the terms “Golden Horde” and “White Horde”, both contrasted with the concept “Blue Horde”, originally associated respectively with the designation of the domains of the descendants of Batu in the western part, and the descendants of Urdu in the eastern part, of the Jochid ulus. In addition, it is recognized that the hypothesis on the correlation of these color markers with the traditional geosymbolism of the Turkic and Mongolian peoples is not sufficiently substantiated although it is theoretically permissible. The fact that the term ordo ~ orda with both color markers of “gold” and “white” was more often associated with the sense “qan’s tent”, corresponds with the source data on similar epithets for tents of different qans. Historically, the possession of such tent was typical for certain leaders, at least in the Mongolian tradition, but from an early age it had come to be claimed as the attribute of the rulers of the Jochid ulus primarily. Nonetheless, a solid identification of the relationship between the concepts “golden” and “white” requires special research.

333–338

Authors: Zaytsev I.V.

Objective: This paper attempts to ascertain the etymology of the Russian word tavrui in connection with the possibility of the existence of tugra among the Kazan khans. Research materials: Scribal materials of the Kazan Uyezd in 1565–1568. Results and novelty of the research: The author shows that the Russian word tavrui, mentioned in the scribal book in relation to the khan's signs of ownership, despite its apparent proximity to the word for "brand", may in fact be etymologically related to the Turkic word Togrul "Falcon".

351–371

Authors: Trepavlov V.V.

Objective: To study the historical circumstances of the emergence in the 15th century Dašt-i Kipchak of a politonym, Shibans, and to define the circumstances which have prevented its successful transformation into an ethnonym. Research materials: This article is based on the works of Central Asian, Persian and European authors of the 15th–17th centuries (Abu-l-Ghazi, Ötemish Hajji, Fadlallah Isfahani, Khondemir, Mahmud b. Wali, Siegmund Herberstein, Paulus Iovius Novocomensis, etc.), the Russian chronicles, materials of diplomatic correspondence during the same period, and folklore texts. Results and novelty of the research: Within the 15th-century Dašt-i Kipchak, in the concentration of the Turkic nomad tribes known under the general name of Uzbeks, the community which has received the name of Shibans began to be formed from the population of the ulus of Shiban and the subjects of the Shibanid Khans. Similar to the communities of the Kazakhs and the Nogays formed at the same time, it had a potential for transformation from a fragile set of Turkic clans into a more stable ethno-social structure – something which would result in the forming of its own state, inside of which there would exist a special ethnic community with own (Shiban) identity. However, a number of historical circumstances, such as the strengthening of the Kazakhs, the separation of the Nogays from the former Uzbek khanate, and the massive migration of the Uzbeks to Central Asia, did not allow this process to ultimately unfold. In the new places of residence, in Transoxiana and Khwarezm, the Uzbek identity prevailed among the newly arrived migrants (along with former tribal ones). The designation of Shibans at first remained there for the subjects of Muhammad Shaybani Khan and of the Shibanid dynasty, but rather quickly it fell out of use.

392–400

Authors: Halperin Ch.J.

The latest monograph by Iurii Vasil’evich Seleznev of Voronezh State University, Kartiny ordynskogo iga, discusses the social and political interaction of Rus’ princes with the Juchid ulus (the Horde) during the thirteenth to fifteenth centuries. By examining trips by Rus’ princes to and from the Horde and the amount of time they spent at the Horde, the activities of Rus’ princes who became in-laws of the khans by marrying Chingissid princesses, Rus’ princely attendance at Horde quriltais (assemblies), how the Rus’ princes greeted khans who crossed Rus’ territory, Rus’ princely service in Horde military campaigns, possible Rus’ princely membership in the Horde’s Imperial Guard (keshig), the reception of Horde envoys by the Rus’ princes and the dispatch of Rus’ envoys to the Horde, and the judicial processes that led to the execution of Rus’ princes at Sarai or in the Horde’s nomadic camp, Seleznev demonstrates conclusively that the Rus’ princes had the opportunity to become familiar with Horde military strategy and tactics, Horde ceremonial and ritual, and Horde political culture. However, the question of the extent of Tatar influence on Rus’ political institutions and identity remains a difficult one.