Elmи мяъмуяси
Yüklə 3,47 Mb. Pdf görüntüsü
|
Gökçe Yükselen Abdurrazak Peler 422
former group and the rest into the latter. He notes that the denomination Qipchaq was used by other Turks and in Islamic geographical and historical literature after the 8 th century, in the Mongolian texts as qibčaq after 1240 4
(borrowed from Turkic) and in the Chinese texts as k’im-ča(q) after the 13 th
century (borrowed from Mongolian). The original Chinese 5 form was K’in- ch’a 6 . The ethnonym Cuman mainly appeared in Byzantine sources after around 1080 and very infrequently in the Old Russian, Oriental and Latin texts 7
The name Qun is the name used by the Hungarians to designate the Cuman – Qipchaqs and it is first attested to in 1086. However it also appeared in some Islamic geographical works after 1029 8 . As for the foreign names, Polovets appeared in Old Russian texts after 1055, Pallidi was used by Adam of Bremen in his Gesta (1072-1076), Valwen and its variants were used in Middle Low German (and Latin) sources in the first half of the 13 th century and Xarteshk in the work of Matthios of Edessa written in Armenian around 1050. Pritsak (1982: 324) also divides these names into two groups on chronological basis, grouping Qipchaq and Polovets (or Polovci) together as the earlier period and the rest under the grouping of later period. Additionally, instead of connecting the name Polovci both with Qipchaq and
4 It is first attested to in the Secret History and later appears in the Mongolian chronicle Altan Tobči as qabčaγut. Golden (1995-97: 101) also reports on the Mongolian form kimčag and its plural kimča’ud. 5 Additionally Golden (1995:101) notes the Chinese forms like ch’in-ch’a, k’o-fu-ch’a, k’opi- chao. This ethnonym is also identified with the Ch’ü-she of the Chinese sources, who were conquered by Mao-tun of the Hsiung-nu (Golden 1992: 270). 6 Apart from these a Qivč’aq-i is present in Georgian sources (Golden ibid: 101). 7 The earliest attestation to the name Cuman in Byzantine sources is in the work of Michael Attaleiates. The three occurrences of it in the Old Russian texts are in 1096, in 1223 and as a personal name around 1103. In oriental sources it was first used by Idrîsî in 1154 as al- Qomāniya and the Syriac writer Patriarch Mar Michael used Qoman in his chronicle in 1196. The name also appeared in the 13th century Latin texts written by Franciscans like Plano Carpini, Benedictus Polunus and William of Rubruck, by French crusaders and Dominican Fathers (Pritsak 1982: 322). 8 The first Islamic work, which the name Qun appeared in is al-Bîrûnî’s Kitäb at-Tafhîm written in 1029. The other Islamic work, which Qun appeared in is Marwazî’s Tabä’i’ al- Hayawān written around 1120 (Pritsak 1982: 323). Some Notes on the History, the Culture and the Language of the Medieval Qipchaq - Cuman Turks 423
Cuman, which traditionally had been the case, he prefers the equations based on his chronological grouping. The word qipchaq was used in Karakhanid texts together with the word
9 ) in a hendiadys relation as qiwčaq qōbi 10 (Arat 1946: 512), meaning “the transitory world”. Pritsak (1982: 326) claims that these words used for expressing the idea of ‘hollowness’ and ‘transience’ originally meant a ‘hollow – treeless (steppe / desert) in the language of the nomadic society
11 . Therefore he suggests that Qipchaq as an ethnonym means ‘the desert people’. Additionally he notes that the Old Russian word Polovci has been connected with the Slavic word polov ‘pale, pallid’, whereas it should have been connected with the Old Russian pol ‘open, hollow’. Accordingly he claims that the Old Russian form Polovci is the exact translation of the Turkic word Qipchaq. The appellative Qipchaq meaning ‘steppe / desert people’ is from Uighur origin. In the inscription of the Uighur Qaghan Il-Itmish (746-749) the Eastern Turks are referred to as tür[ük] [qi]bčaq älig yil olırmıs ‘when the Turk Qipchaq ruled over us for fifty years… 12 ’ Pritsak (1982: 326-327) 9 qowi was used as qowi yigach in Kashgari and explained as a “hollow tree” (Atalay 1985-86 v. 3: 225-226). 10 The full verse is as: bu qiwčaq qōbi dunyā käčki āžūn / tälim bäg qarīt(t)ī, qarīmās öžün ‘This temporal world, the transitory one, has made many rulers old, but itself does not become old’ (couplet 5133). However Clauson (1972: 581) suggests that the hendiadys means ‘unlucky’ and translates this as ‘this unlucky world is an old world, however much it makes begs aged, it does not age itself’. Although Clauson seems to be doubtful about the meaning of this hendiadys and the word qiwčaq with the meaning ‘unfortunate’ he translates couplet 2639 yalawač yawuž bolsa qiwčaq qobi / sižiksiž tükär anda bäglär suwi(Arat 1946: 277) as ‘if an ambassador is bad and unlucky, undoubtedly his masters’ honour is impaired’. Recently Kljaštornyj (1988: 87-88) as well has etymologized the word as “unfortunate, unlucky” suggesting that this name came to be associated with them after a series of defeats. On the other hand Hazai (1986a: 125b) regards this explanation to be conjectural and goes along with the traditional explanation as ‘hollow tree trunk’. Pritsak’s suggestion that the hendiadys is the Turkic translation of the Arabic expression fānî dunyā is congruent with couplet 5133, but how he explains it in the context of couplet 2639 is unclear as he does not mention this couplet. 11 Pritsak backs up his suggestion by referring to Bang (1912: 340), who also notes this meaning of the word in one of the riddles of Codex Cumanicus. However Tietze (1966: 512) insists that the meaning is ‘hollow’ in this particular riddle. This is disputed by Pritsak. Pelliot (1930:281) also thinks that the word means ‘steppe’ or ‘desert’ in this particular riddle. 12 Ramstedt (1913: 13, 44) notes that it is possible to read the missing parts of the fourth line of the northern face of the Shine Usu Inscription as tür[k] [qy]bčaq. Klyaštornyj (1988: 74)
Yüklə 3,47 Mb. Dostları ilə paylaş:
|