Abstract

The article explains the meaning of the term “the Holder of Forty Spears” (“қырықсүңгілі”) in a separate list of the Turko-Tatar ChroniclesDäftär-i Čingiz-nāmäat the end of the XVII century. Besides, a trial of identifying some characters was done from the mentioned source as “the Holder of Forty Spears” – Bolat bahadur” and his son “Bek bey” with real historical figures (beks, tribal chiefs) of the Golden Horde at the time of Janibek Khan. In the military history of the ancient settlers of Eurasia and late medieval Turko-Mongol nomadic tribes, spears and lances were one of the main types of weapons of the close combat and their importance was mentioned more than once in the writings. In addition to the basic, functional, combat assignment, spears and lances in the military culture and traditions of the Turko-Mongol nomads of the Great Steppe had a symbolic meaning. A spear, as a means of armament, used in a ram attack and a close combat, evolved into the symbol of statehood in the form of banners, flags, and possessing them equaled the status of “a commander-in-chief” or “a major warlord”. In this regard, by analyzing and taking into consideration continual several century-long military traditions of the steppe nomads, the article implies the word combination “the Holder of Forty Spears” (“қырықсүңгілі”) inDäftär-i Čingiz-nāmäis equal to “Commander-in- Chief Army”, in other words, in our opinion, in this sourcespear-lanceis represented as an abstracted textual symbol indicating “an army”, “a huge troop” and its Holder as “a commander-in-chief”, “major warlord”.

Highlights

  • The article explains the meaning of the term

  • a trial of identifying some characters was done from the mentioned source

  • in this source spear-lance is represented as an abstracted textual symbol indicating

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Summary

Материалы и методы исследования

Также для работы привлекался монгольский словарь Муккадимат ал-Адаб XV в., генеалогия хивинских ханов Фирдаус аль-икбāл первой половины XIX в., в качестве фольклорного источника использован героический эпос казахов ногайлинского цикла Карасай-Кази, а также статьи советских и новые труды современных казахских, русских, татарских и других историков и специалистов, касающиеся данной темы. Любой предмет или явление представляет собой знаковую структуру. Общность между знаками как элементами текстовой структуры заключается не в самих словах Исследуя культуру войны древних кочевников Алтая, пишет: «...культура рассматривается как “текст”, который можно “прочесть”, используя культурные контексты в качестве средств интерпретации знаков языка этой культуры. Семиотический подход позволил исследовать артефакты культуры древних кочевников Алтая как “тексты” культуры войны, раскрыть символический потенциал.

Результаты исследования
Как подчеркивает специалист по военному делу Золотой Орды
Cписок литературы
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