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the Cuman-Qipčaqs. Archivum Eurasiae Medii Aevi 9, pp. 99–122. Golden P. B. Cumanica IV: The Tribes of the Cuman-Qipčaqs Archivum Eurasiae Medii Aevi
. ( 2005 ): Cumans and Tatars: Oriental Military in the Pre-Ottoman Balkans, 1185–1365 . Cambridge–New York. Zlatarski , V. N. ( 1994 ): Istoriia na blgarskata drzhava prez
From 1091 onwards the nomadic confederacy of the Cumans had played an eminent historical role in the Balkans. The present paper investigates the Cuman participation in the fight of Byzantium with the Latins, during and after the Fourth Crusade in 1204, and comes to the conclusion that the Cumans' historical role in the restoration of the Second Bulgarian Empire in 1185-1186 and in the following events of the upcoming two decades is undeniable. The Cumans had no strategic aims, their primary and short-time goal being robbery and pillage. Though their employment in campaigns and battles as mercenaries was of prime importance for both the Vlakho-Bulgarians and the Byzantines and the Latins, they did not present a real long-term menace to the statehood of either of the waring factions.
Qipchaqs . Aldershot : Ashgate Variorum . Golden , Peter B . 2005 . ‘The Shaping of the Cuman-Qıpčaqs and Their World: Origins, Migrations, Political and Cultural Interaction.’ In: Peter SCHREINER And Felicitas SCHMIEDER (eds.) Il Codice: Cumanico e
Régészeti adatok a tatárjárás történetéhez
Archaeological data to the history of the Mongol invasion of Hungary
kutatásának néprajzi-muvelodéstörténeti tanulságai (Ethnographic and culturalhistorical relevance of the archaeological research of Cumans in Hungary) . Ethnographia (Budapest) 125 : 1 , 79 – 114
The city name Man Kermen in The Secret History of the Mongols is identified with Kiev in the chapters concerning the great western Mongol campaign against Eastern Europe. It is based on the datum of Rashīd al-Dīn: ‘the great city of the Rus, which was called Man-Kermen.’ It is beyond doubt that the Cumans called Kiev as Man Kermen meaning Great Town in Turkic as the spiritual and ecclesiastic center of Kievan Rus. However, there is another possibility. The capital of the Volga Bulghars in the first decades of the 13th century has been excavated near to village Biljarsk. It is called by the contemporary sources as Velikij Gorod in the Russian annals, magna civitas in the work of the Hungarian friar, Julian both meaning Great Town.
Throughout their existence, Kievan Rus’ and the Old-Russian Principalities often had to face the incursions of their nomadic neighbours. Their relationship was characterised by many contradictions but down to the appearance of the Mongols no nomadic tribe or confederation meant a real menace for the political independence of Rus’ and the Old-Russian Principalities. The present study is giving an analysis and evaluation of the ambivalent attitude of Old-Russian chronicles towards their nomadic foes. As the relationships between the different Old-Russian Principalities and the nomadic tribes were of various character, the standpoints of the chroniclers widely differ. For the early period one can gather information from the Povest’ Vremennyh Let, for the later period the regional chronicle-writing, e.g. the Galician-Volhynian or Vladimir-Suzdalian chronicles, provide material. The summary of the conclusions drawn from these data is that there is a special duality in the chronicles as far as the evaluation of the steppe nomads is concerned. On the one hand, they have a negative approach based on the Christian-non-Christian antagonism, on the other, an attitude of tolerance can also be observed. The reason for the latter aspect lies in the interests of the courts of the princes that often entered into alliance with different groups of the nomads.
The generally accepted identification of the Qipčaqs, Comans, Cuns and Polovcians can be questioned in light of the evidence provided by the most informed Muslim authors of the 11th–12th centuries. Passages from the works of al-Marwazī, al-Bīrūnī and Mahmūd al-Kāshgharī allow us to suggest that the Qipčaq invasion of the 11th century was the result of a Transeurasian migration of three Turkish-speaking tribal groups: the Syr-Qipčaqs, the Basmyl-Šary-Polovcians, and the Cun-Comans. Their unification under the general name of Qipčaq comes from a historical tradition determined by the confederations themselves.
Kun, Jász, Jászkun The horse-riding nomad Cumans ( kunok ) lived in a tribal confederation, their original homeland on the border between present-day China and Mongolia, from which they had to flee Chinese expansion. In the steppes of Kazakhstan
) A kunok és püspökségük [The Cumans and their bishopric]. Translated by P. P. Domokos. Budapest. Golubovich , G. ( 1913 ) Biblioteca bio-bibliografica della Terra
