Naimans (English Wikipedia)

D. Kassymova, Z. Kundakbayeva, U. Markus. Historical Dictionary of Kazakhstan. — Scarecrow Press, 2012. — 362 p. — P. 191. — ISBN 978-0-8108-7983-6.
Man, John (2013). Genghis Khan: Life, Death, and Resurrection. St. Martin's Publishing Group. pp. 19–20. ISBN 978-1-4668-6156-5.
Rossabi, Morris (2012). The Mongols: A Very Short Introduction. Oxford University Press. p. 46. ISBN 978-0-19-993935-0.
Mote, Frederick W. (2003). Imperial China 900-1800. Harvard University Press. p. 407. ISBN 978-0-674-01212-7.
Roemer, Hans Robert; Scharlipp, Wolfgang-Ekkehard (2000). History of the Turkic Peoples in the Pre-Islamic Period. Klaus Schwarz Verlag. ISBN 3-87997-283-4.
Czaplicka, Marie Antoinette (2001). The Turks of Central Asia in History and at the Present Day. Adamant Media Corporation. ISBN 978-1-4021-6332-6.
Runciman, Steven (1987). A History of the Crusades. Cambridge University Press. ISBN 978-0-521-34770-9.
Li Tang (29 May 2009). "Medieval Sources on the Naiman Christians and their Prince Küchlüg Khan". In Dietmar W. Winkler; Li Tang (eds.). Hidden Treasures and Intercultural Encounters. 2. Auflage: Studies on East Syriac Christianity in China and Central Asia. Lit Verlag. ISBN 978-3-643-50045-8.
Barbara A. West, ed. (19 May 2010). Encyclopedia of the Peoples of Asia and Oceania. Chelsea House Publishers. p. 577. ISBN 978-1-4381-1913-7.
Denis C. Twitchett; Herbert Franke; John King Fairbank, eds. (26 January 1995). The Cambridge History of China: Volume 6, Alien Regimes and Border States, 907–1368: Alien Regimes and Border States, 710 -1368 v. 6. Cambridge University Press. pp. 338–339. ISBN 978-0-521-24331-5.
Tang, Li (2011). East Syriac Christianity in Mongol-Yuan China. Harrassowitz. pp. 30–32. ISBN 978-3-447-06580-1.
In regno Tarsae sunt tres prouinciae, quarum dominatores se reges faciunt appellari. Homines illius patriae nominant Iogour. Semper idola coluerunt, et adhuc colunt omnes, praeter decem cognationes illorum regum, qui per demonstrationem stellae uenerunt adorare natiuitatem in Bethlehem Judae. Et adhuc multi magni et nobiles inueniunt inter Tartaros de cognatione illa, qui tenent firmiter fidem Christi. (In the kingdom of Tarsis there are three provinces, whose rulers have called themselves kings. the men of that country are called Uighours. They always worshipped idols, and they all still worship them, except ten families of those Kings who through the appearance of the Star came to adore the Nativity in Bethlehem of Judah. And there are still many of the great and noble of that family found among the Tartars who hold firmly to the faith of Christ.) De Tartaris Liber,, 1307 AD, also called La flor des estoires de la terre d'Orient, by Hayton of Corycus in Novus orbis regionum ac insularum veteribus incognitarum, edited by Simon Grynaeus and Johannes Huttichius, Basel, 1532, caput ii, De Regno Tarsae, p.420. English translation.
Hayton of Corycus, La flor des estoires de la terre d'Orient (1307), quoted in Ugo Monneret de Villard, Le Leggende orientali sui Magi evangelici, Citta del Vaticano, Biblioteca apostolica vaticana, 1952, p.162. Also found in De Tartaris Liber, caput XXX, De Cobila Can quinto Imperatore Tartarorum , on page 445: "Nam ipse [Guiboga] fuerat de progenie trium regum, qui uenerunt natiuitatem domini adorare" ("For he was a descendant of the Three Kings who came to the Nativity to adore the Lord").

brill.com

Lee, Joo-Yup; Kuang, Shuntu (2017-10-18). "A Comparative Analysis of Chinese Historical Sources and y-dna Studies with Regard to the Early and Medieval Turkic Peoples". Inner Asia. 19 (2): 197–239. doi:10.1163/22105018-12340089. ISSN 2210-5018. The Turkic tribes that were still present in the Mongolian steppes at the turn of the thirteenth century included the Önggüt and the Naiman. The Önggüt were probably descended from the Chuyue, the above-mentioned Western Tujue tribe. The Yuanshi states that the chief of the Önggüt, Alawusi Tijihuli (阿剌兀思剔吉忽裏), who submitted to Chinggis Khan in 1203, was 'a descendant of the Shatuo-yanmen (沙陀雁門之後)' (Yuanshi 118.2923). In turn, the Xin Tangshu relates that the Shatuo (沙陀) were 'a progeny of the Chuyue, a separate tribe of the Western Tujue (西突厥別部處月種也)' (ʿAlāʾ al-Dīn ʿAṭā Malik Juvaynī 1958: vol. 1, 55–6).28 The origin of the Naiman is not well documented. However, one may speculate that the Naiman were an offshoot of the Uighurs. As to the physiognomy of the Önggüt and the Naiman, Rashīd al-Dīn relates that the former 'resembled the Mongols (bi-mughūl mānand)' (Rashīd al-Dīn Fażlallāh Hamadānī 1988: Vol. 1, 99; Rashiduddin Fazlullah 1998–99: Vol. 1, 70) and that the girls (dukhtarān) of the latter were 'renowned for their beauty and comeliness (bi-ḥusn va jamāl mashhūr bāshand)' (Rashīd al-Dīn Fażlallāh Hamadānī 1988: Vol. 1, 99; Rashiduddin Fazlullah 1998–99: Vol. 1, 70).

doi.org

Lee, Joo-Yup; Kuang, Shuntu (2017-10-18). "A Comparative Analysis of Chinese Historical Sources and y-dna Studies with Regard to the Early and Medieval Turkic Peoples". Inner Asia. 19 (2): 197–239. doi:10.1163/22105018-12340089. ISSN 2210-5018. The Turkic tribes that were still present in the Mongolian steppes at the turn of the thirteenth century included the Önggüt and the Naiman. The Önggüt were probably descended from the Chuyue, the above-mentioned Western Tujue tribe. The Yuanshi states that the chief of the Önggüt, Alawusi Tijihuli (阿剌兀思剔吉忽裏), who submitted to Chinggis Khan in 1203, was 'a descendant of the Shatuo-yanmen (沙陀雁門之後)' (Yuanshi 118.2923). In turn, the Xin Tangshu relates that the Shatuo (沙陀) were 'a progeny of the Chuyue, a separate tribe of the Western Tujue (西突厥別部處月種也)' (ʿAlāʾ al-Dīn ʿAṭā Malik Juvaynī 1958: vol. 1, 55–6).28 The origin of the Naiman is not well documented. However, one may speculate that the Naiman were an offshoot of the Uighurs. As to the physiognomy of the Önggüt and the Naiman, Rashīd al-Dīn relates that the former 'resembled the Mongols (bi-mughūl mānand)' (Rashīd al-Dīn Fażlallāh Hamadānī 1988: Vol. 1, 99; Rashiduddin Fazlullah 1998–99: Vol. 1, 70) and that the girls (dukhtarān) of the latter were 'renowned for their beauty and comeliness (bi-ḥusn va jamāl mashhūr bāshand)' (Rashīd al-Dīn Fażlallāh Hamadānī 1988: Vol. 1, 99; Rashiduddin Fazlullah 1998–99: Vol. 1, 70).

kulichki.net

gumilevica.kulichki.net

Гумилёв Л. Н. В поисках вымышленного царства. Трилистник птичьего полёта. 6. Прообраз героя легенды (1100≈1143) [окончание].

nps.edu

Hazara tribal structure, Program for Culture and Conflict Studies, US Naval Postgraduate School

rbedrosian.com

In regno Tarsae sunt tres prouinciae, quarum dominatores se reges faciunt appellari. Homines illius patriae nominant Iogour. Semper idola coluerunt, et adhuc colunt omnes, praeter decem cognationes illorum regum, qui per demonstrationem stellae uenerunt adorare natiuitatem in Bethlehem Judae. Et adhuc multi magni et nobiles inueniunt inter Tartaros de cognatione illa, qui tenent firmiter fidem Christi. (In the kingdom of Tarsis there are three provinces, whose rulers have called themselves kings. the men of that country are called Uighours. They always worshipped idols, and they all still worship them, except ten families of those Kings who through the appearance of the Star came to adore the Nativity in Bethlehem of Judah. And there are still many of the great and noble of that family found among the Tartars who hold firmly to the faith of Christ.) De Tartaris Liber,, 1307 AD, also called La flor des estoires de la terre d'Orient, by Hayton of Corycus in Novus orbis regionum ac insularum veteribus incognitarum, edited by Simon Grynaeus and Johannes Huttichius, Basel, 1532, caput ii, De Regno Tarsae, p.420. English translation.

worldcat.org

search.worldcat.org

Lee, Joo-Yup; Kuang, Shuntu (2017-10-18). "A Comparative Analysis of Chinese Historical Sources and y-dna Studies with Regard to the Early and Medieval Turkic Peoples". Inner Asia. 19 (2): 197–239. doi:10.1163/22105018-12340089. ISSN 2210-5018. The Turkic tribes that were still present in the Mongolian steppes at the turn of the thirteenth century included the Önggüt and the Naiman. The Önggüt were probably descended from the Chuyue, the above-mentioned Western Tujue tribe. The Yuanshi states that the chief of the Önggüt, Alawusi Tijihuli (阿剌兀思剔吉忽裏), who submitted to Chinggis Khan in 1203, was 'a descendant of the Shatuo-yanmen (沙陀雁門之後)' (Yuanshi 118.2923). In turn, the Xin Tangshu relates that the Shatuo (沙陀) were 'a progeny of the Chuyue, a separate tribe of the Western Tujue (西突厥別部處月種也)' (ʿAlāʾ al-Dīn ʿAṭā Malik Juvaynī 1958: vol. 1, 55–6).28 The origin of the Naiman is not well documented. However, one may speculate that the Naiman were an offshoot of the Uighurs. As to the physiognomy of the Önggüt and the Naiman, Rashīd al-Dīn relates that the former 'resembled the Mongols (bi-mughūl mānand)' (Rashīd al-Dīn Fażlallāh Hamadānī 1988: Vol. 1, 99; Rashiduddin Fazlullah 1998–99: Vol. 1, 70) and that the girls (dukhtarān) of the latter were 'renowned for their beauty and comeliness (bi-ḥusn va jamāl mashhūr bāshand)' (Rashīd al-Dīn Fażlallāh Hamadānī 1988: Vol. 1, 99; Rashiduddin Fazlullah 1998–99: Vol. 1, 70).