Hunnic Empire

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Hun tarixi

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Alternate titles: Hunni
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Key People: Attila Orestes Jordanes . (Show more)

Hun, member of a nomadic pastoralist people who invaded southeastern Europe c. 370 ce and during the next seven decades built up an enormous empire there and in central Europe. Appearing from beyond the Volga River some years after the middle of the 4th century, they first overran the Alani, who occupied the plains between the Volga and the Don rivers, and then quickly overthrew the empire of the Ostrogoths between the Don and the Dniester. About 376 they defeated the Visigoths living in what is now approximately Romania and thus arrived at the Danubian frontier of the Roman Empire.

The earliest systematic description of the Huns is that given by the historian Ammianus Marcellinus, writing c. 395. They were apparently primitive pastoralists who knew nothing of agriculture. They had no settled homes and no kings; each group was led by primates, as Ammianus called them. Whether or not they had a single overall leader in the 4th century is still a matter of dispute.

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military technology: The Huns and Avars

As warriors, the Huns inspired almost unparalleled fear throughout Europe. They were amazingly accurate mounted archers, and their complete command of horsemanship, their ferocious charges and unpredictable retreats, and the speed of their strategical movements brought them overwhelming victories.

For half a century after the overthrow of the Visigoths, the Huns extended their power over many of the Germanic peoples of central Europe and fought for the Romans. By 432 the leadership of the various groups of Huns had been centralized under a single king, Rua, or Rugila. When Rua died in 434 he was succeeded by his two nephews, Bleda and Attila. The joint rulers negotiated a peace treaty at Margus (now Požarevac, Serbia) with the Eastern Roman Empire, by which the Romans agreed to double the subsidies they had been paying the Huns. The Romans apparently did not pay the sums stipulated in the treaty, and in 441 Attila launched a heavy assault on the Roman Danubian frontier, advancing almost to Constantinople.

About 445 Attila murdered his brother Bleda and in 447, for unknown reasons, made his second great attack on the Eastern Roman Empire. He devastated the Balkans and drove south into Greece as far as Thermopylae.

Since Ammianus’s time the Huns had acquired huge sums of gold as a result of their treaties with the Romans as well as by way of plunder and by selling their prisoners back to the Romans. This influx of wealth altered the character of their society. The military leadership became hereditary in Attila’s family, and Attila himself had autocratic powers in peace and war alike. He administered his huge empire by means of “picked men” (logades), whose main function was the government of and the collection of food and tribute from the subject peoples who had been assigned to them by Attila.

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In 451 Attila invaded Gaul but was defeated by Roman and Visigothic forces at the Battle of the Catalaunian Plains, or, according to some authorities, of Maurica. This was Attila’s first and only defeat. In 452 the Huns invaded Italy and sacked several cities, but famine and pestilence compelled them to leave. In 453 Attila died; his many sons divided up his empire and at once began quarreling among themselves. They then began a series of costly struggles with their subjects, who had revolted, and were finally routed in 455 by a combination of Gepidae, Ostrogoths, Heruli, and others in a great battle on the unidentified river Nedao in Pannonia. The Eastern Roman government thereupon closed the frontier to the Huns, who ceased to play any significant part in history, gradually disintegrating as a social and political unit.

The Hephthalites, who invaded Iran and India in the 5th and 6th centuries, and the Xiongnu (Hsiung-nu), known earlier to the Chinese, are sometimes called Huns, but their relationship to the invaders of Europe is uncertain.

The Editors of Encyclopaedia Britannica This article was most recently revised and updated by Michael Ray.

Hunnic Empire

Hunnic Empire was the empire of the Huns. The Huns were a confederation of Eurasian tribes, especially Turkic ones, from the Steppes of Central Asia. Through a combination of advanced weaponry, amazing mobility, and battlefield tactics, they achieved military superiority over many of their largest rivals, subjugating the tribes they conquered. Appearing from beyond the Volga River some years after the middle of the fourth century, they first overran the Alani, who occupied the plains between the Volga and the Don rivers, and then quickly overthrew the empire of the Ostrogoths between the Don and the Dniester. About 376 they defeated the Visigoths living in what is now approximately Romania and thus arrived at the Danubian frontier of the Roman Empire. Their mass migration into Europe, led by Attila, brought with it great ethnic and political upheaval. Attila is said to have been turned back from the gates of Rome by the Pope himself, which has been described as the triumph of moral persuasion over the sword. The empire collapsed around about 469, not long after Attila’s death.

Contents

• 1 Origins
• 2 Early campaigns
• 3 Consolidation
• 4 Under the dual kingship
• 5 As Attila’s empire
• 6 After Attila
• 7 Kings of the Huns
• 8 Legacy
• 9 Notes
• 10 References
• 11 Credits

In Western Europe, memory of the Huns lived on as fierce fighters. Although some tactical lessons were learned from them, they were depicted as barbaric, primitive people. Threatening order, they precipitated the collapse of the Roman Empire. In Eastern Europe, where Huns settled, they are remembered for their courage and bravery. Rome had brought law and order and a stable governance to much of Europe but was now declining internally, unable to perpetuate its empire against the Hun and other threats. Arriving suddenly and disappearing as suddenly, with some mystery surrounding their origins, perhaps the Huns’ appearance did occur at a time when Europe needed to move in a new direction, away from Rome towards becoming a space in which the power of ideas would eventually replace the power of the sword. It took centuries before the ideals of freedom, democracy, and human rights can be said to have dominated the European space yet the Huns may have played a part in ending one and starting another phase in the maturation of humanity.

Origins

The origins of the Huns that swept through Europe during the 4th Century remain unclear. However, mainstream historians consider them as a group of nomadic tribes from Central Asia probably ruled by a Turkic-speaking aristocracy. The Huns were probably ethnically diverse; a Hunnic language and also Gothic seems to have been used as a lingua franca. [1]

Early campaigns

Ancient accounts suggest that the Huns had settled in the lands north-west of the Caspian Sea as early as the 3rd Century. By the latter half of the century, about 370, the Caspian Huns mobilized, destroying a tribe of Alans to their west. Pushing further westward the Huns ravaged and destroyed an Ostrogothic kingdom. In 395, a Hun raid across the Caucasus mountains devastated Armenia, there they captured Erzurum, besieged Edessa and Antioch, even reaching Tyre in Syria.

In 408, the Hun Uldin invaded the Eastern Roman province of Moesia but his attack was checked and Uldin was forced to retreat. The Huns were excellent archers, firing from their horses. They engaged in hand to hand combat wearing heavy, strong armor. They employed fake retreat and ambush tactics. They preferred fighting on flat grounds (steppe) where they could maneuver their horses and fire their arrows upwards to rain down on the enemy from above, sitting low on the horse to do so. They are said to have slept and eaten on horseback.

Consolidation

For all their early exploits, the Huns were still politically too disunited to stage a serious campaign. Rather than an empire, the Huns were more a confederation of kings. Although there was the title of “High King,” very few of those bearing this title managed to rule effectively over all the Hunnic tribes. As a result, the Huns were without clear leadership and lacked any common objectives.

From 420, a chieftain named Oktar began to weld the disparate Hunnic tribes under his banner. He was succeeded by his brother, Rugila who became the leader of the Hun confederation, uniting the Huns into a cohesive group with a common purpose. He lead them into a campaign in the Western Roman Empire, through an alliance with Roman General Aetius. This gave the Huns even more notoriety and power. He planned a massive invasion of the Eastern Roman Empire in the year 434, but died before his plans could come to fruition. His heirs to the throne were his nephews, Bleda and Attila, who ruled in a dual kingship. They divided the Hunnic lands between them, but still regarded the empire as a single entity.

Under the dual kingship

Attila the Hun pictured in the Chronicon Pictum (Hungarian, fourteenth century chronicle.)

Attila and Bleda were as ambitious as king Ruga. They forced the Eastern Roman Empire to sign the Treaty of Margus, giving the Huns (amongst other things) trade rights and an annual tribute from the Romans. With their southern border protected by the terms of this treaty, the Huns could turn their full attention to the further subjugation of tribes to the east.

However, when the Romans failed to deliver the agreed tribute, and other conditions of the Treaty of Margus were not met, both the Hunnic kings turned their attention back to the Eastern Romans. Reports that the Bishop of Margus had crossed into Hun lands and desecrated royal graves further incensed the kings. War broke out between the two empires, and the Huns capitalized on a weak Roman army to raze the cities of Margus, Singidunum and Viminacium. Although a truce was signed in 441, war resumed two years later with another failure by the Romans to deliver the tribute. In the following campaign, Hun armies came alarmingly close to Constantinople, sacking Sardica, Arcadiopolis, and Philippopolis along the way. Suffering a complete defeat at the Battle of Chersonesus, the Eastern Roman Emperor Theodosius II gave in to Hun demands and the Peace of Anatolius was signed in autumn 443. The Huns returned to their lands with a vast train full of plunder.

In 445, Bleda died, leaving Attila the sole ruler of the Hun Empire.

As Attila’s empire

With his brother gone and as the only ruler of the united Huns, Attila possessed undisputed control over his subjects. In 447, Attila turned the Huns back toward the Eastern Roman Empire once more. His invasion of the Balkans and Thrace was devastating, with one source citing that the Huns razed 70 cities. The Eastern Roman Empire was already beset from internal problems, such as famine and plague, as well as riots and a series of earthquakes in Constantinople itself. Only a last-minute rebuilding of its walls had preserved Constantinople unscathed. Victory over a Roman army had already left the Huns virtually unchallenged in Eastern Roman lands and only disease forced a retreat, after they had conducted raids as far south as Thermopylae.

Did you know?

Under Attila, the Hunnic Empire stretched from the steppes of Central Asia into modern Germany, and from the Danube River to the Baltic Sea

The war finally came to an end for the Eastern Romans in 449 with the signing of the Third Peace of Anatolius.

Throughout their raids on the Eastern Roman Empire, the Huns had still maintained good relations with the Western Empire, this was due in no small part to a friendship with Flavius Aetius, a powerful Roman general (sometimes even referred to as the de facto ruler of the Western Empire) who had spent some time with the Huns. However, this all changed in 450 when Honoria, sister of the Western Roman Emperor Valentinian III, sent Attila a ring and requested his help to escape her betrothal to a senator. Although it is not known whether Honoria intended this as a proposal of marriage to Attila, that is how the Hun King interpreted it. He claimed half the Western Roman Empire as dowry. To add to the failing relations, a dispute between Attila and Aetius about the rightful heir to the kingdom of the Salian Franks also occurred. Finally, the repeated raids on the Eastern Roman Empire had left it with little to plunder.

In 451, Attila’s forces entered Gaul, with his army recruiting from the Franks, Goths and Burgundian tribes they passed en route. Once in Gaul, the Huns first attacked Metz, then his armies continued westwards, passed both Paris and Troyes to lay siege to Orleans.

Aetius was given the duty of relieving Orleans by Emperor Valentinian III. Bolstered by Frankish and Visigothic troops (under King Theodoric), Aetius’ own Roman army met the Huns at the Battle of the Catalaunian Plains also known as the Battle of Chalons. Although a tactical defeat for Attila, thwarting his invasion of Gaul and forcing his retreat back to Hunnic lands, the macrohistorical significance of the allied and Roman victory is a matter of debate.

The following year, Attila renewed his claims to Honoria and territory in the Western Roman Empire. Leading his horde across the Alps and into Northern Italy, he sacked and razed the cities of Aquileia, Vicetia, Verona, Brixia, Bergomum, and Milan. Finally, at the very gates of Rome, he turned his army back after seeing the Papacy pope (although the most likely reason why he turned back is because of plague). Attila retreated back to Hunnic lands without Honoria or her dowry. Referring to the tradition that the Pope persuaded Attila to turn aside, H.G. Wells describes this as a victory for morality, “When Attila seemed disposed to march on Rome, the patriarch of Rome intercepted him and did what no armies could do, turning him back by sheer moral force.” [2]

From the Carpathian Basin, Attila mobilized to attack Constantinople, in retaliation for the new Eastern Roman Emperor Marcian halting tribute payments. Before this planned attack he married a German girl named Ildiko. In 453, he died of a nosebleed on his wedding night.

After Attila

Attila was succeeded by his eldest son, Ellak. However, Attila’s other sons, Dengizich and Ernakh, challenged Ellak for the throne. Taking advantage of the situation, subjugated tribes rose up in rebellion. The year after Attila’s death, the Huns were defeated by the Gepids in the Battle of Nedao. In 469, Dengizik, the last Hunnic King and successor of Ellak, died. This date is seen as the end of the Hunnic Empire. It is believed by some historians that descendants of the Huns formed the Bulgarian Empire, which stretched over the Balkans, Pannonia and Scythia. The Hungarian Árpád dynasty trace their lineage from Attila.

Kings of the Huns

1. Balamber (died circa 345C.E.)
2. Uldin (390-411 C.E.)
3. Donatus (d 412 C.E.)
4. Charato (411-430C.E.)
5. Octar (d. 431 C.E.)—Shared power with Rua.
6. Rua (d. 434 C.E.)—Sole ruler in 432
7. Bleda (434- 445 C.E.) Dual kingship with Attila
8. Attila (434-453 C.E.)
9. Ellac (453-455 C.E.)
10. Dengizik (d. 469 C.E.)

Legacy

The Hunnic Empire did not outlive Attila by much more than a decade. However, the Hun’s reputation as fierce fighters lived on. Their fighting style would be imitated by others. Contemporaries pictured the Hun as primitive and fearsome barbarians who threatened the stability of the civilized world. During World War I, and to a lesser extent in World War II, the Germans were often referred to as “The Hun” by their opponents who saw them as uncouth as well as threatening world peace. Others referred to Attila as “God’s scourge,” suggesting that he was an instrument of divine punishment for the iniquities of the Roman Empire, which at the time was disunited and self-indulgent. Martin Luther later referred to the Ottoman Empire in similar terms as “God’s rod.” [3] The Huns contributed to the collapse of the Roman Empire yet Rome’s internal squabbles and disunity was also a major factor in their success, enabling them to invade as far as the gates of Rome.

Their reputation in the East differs from the traditional Western image of barbarism. After the empire’s demise, Huns settled in Eastern Europe where Attila is regarded as a brave and courageous hero. The quick collapse of the Hunnic empire was mainly due to the difficulty of perpetuating a polity designed for constant warfare that was ill suited for administering an extensive territory. For their part, the Romans knew how to administer a vast territory but were neglecting this due to their “internal decay.” H.G. Wells suggests that Rome’s days were numbered because of a failure of “will,” “All empires, all states, all organizations of human society are, in the ultimate, things of understanding and will. There remained no will for the Roman Empire in the World and so it came to an end.” [2] Wells points out that from the ruins of the Roman Empire, it was the Roman Catholic Church that lived on “because it appealed to the minds and wills of men, because it had books and a great system of teachers and missionaries to hold it together, things stronger than any law or legions.” [2] The Church would claim temporal power but it almost always relied on moral authority, not on military might, to unite Europeans around a shared faith, shared values and common loyalties to ideals about justice inherited from Rome. Perhaps the time had come for humanity to experiment with the power of moral thought, even though war remained all too commonplace in the European space for many centuries to come.

Notes

1. ↑ Priscus, a Roman historian who visited the court of Attila in 448, wrote: “For the subjects of the Huns, swept together from various lands, speak, besides their own barbarous tongues, either Hunnic or Gothic, or—as many as have commercial dealings with the western Romans—Latin.” J.B. Bury, History of the later Roman Empire: From Arcadius to Irene. Volume I (New York, NY: Macmillan, 1889), 218.
2. ↑ 2.02.12.2 H.G. Wells, A Short History of the World: The Huns and the End of the Western Empire (New York, NY: The Macmillan company). Retrieved November 17, 2008.
3. ↑ Martin Luther, Robert C. Schultz (trans.) “On War Against the Turks,” 155-205 in Luther’s Works, Volume 46 (American Edition) (Philadelphia, PA: Fortress Press, 1967), 170.

References

ISBN links support NWE through referral fees

• Bury, J.B. History of the later Roman Empire: From Arcadius to Irene. Volume I. New York, NY: Macmillan, 1889. ASIN B002YIHS1K
• Gordon, Colin Douglas. The Age of Attila: Fifth-Century Byzantium and the Barbarians. Ann Arbor, MI: University of Michigan Press, 1972. ISBN 978-0472061112.
• Hodgkin, Thomas. Italy and Her Invaders, Vol. 1-4. British Library, Historical Print Editions, 2011. ISBN 978-1241429799
• Mänchen-Helfen, Otto. The World of the Huns; Studies in Their History and Culture. Berkeley, CA: University of California Press, 1973. ISBN 978-0520015968.
• Man, John. Attila: The Barbarian King who Challenged Rome. New York, NY: T. Dunne Books/St. Martin’s Press, 2006. ISBN 978-0312349394.
• Thompson, E.A. A History of Attila and the Huns. Westport, CT: Greenwood Press, 1975. ISBN 978-0837176406.
• Thompson, E.A., and P.J. Heather. The Huns. The Peoples of Europe. Oxford, UK: Blackwell, 1996. ISBN 978-0631158998.
• Wells, H.G. A Short History of the World. CreateSpace Independent Publishing Platform, 2011. ISBN 978-1466343825

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Xunların Umumi Tarixi-Qan Lin-Çev-Tursunjan Hezim Yavuz-Uyğur-Latin-New-York-1986

Terjimandin
Hunlar élimizning shimalida yashighan qedimki köchmen charwichi milletlerning biri bolup, shimaldiki köchmen charwichi milletler tarixida tunji bolup öz hakimiyitini qurup chiqqan. Hunlar hakimiyiti qurulghandin kéyin, élimiz ottura tüzlenglikide qurulghan xanliqlar bilen xilmu xil munasiwetlerde bolup, élimiz tarixigha chongqur tesir körsetken. Ularning bu xil tesiri meyli ular kücheygende bolsun yaki ajizlighanda bolsun zadila suslap qalmighan, hetta hun hakimiyiti parchilinip, hunlarning asasliq qisimi gherbke köchüp kétip, az bir qismi ottura tüzlenglik rayonigha köchüp kélip, xenzular bilen arilash olturaqlashqandin kéyinmu ular ottura tüzlenglikning siyasiy, ijtima’iy weziyitige nahayiti zor tesirlerni körsetken. Shunga, élimizning qedimki zamandiki omumiy tarixi bolghan «yigirme töt tarix» ta hunlar toghrisida mexsus tezkire we shexsler heqqide mexsus terjimihallar yézilghan.
Hunlar élimizning tarixighila tesir körsitip qalmastin, dunya tarixighimu zor tesir körsetken. Ularning asasliq qismi gherbke köchkendin kéyin, miladiye 4- esirdin bashlap yawropaghimu zor tesir körsitip, yawropa tarixining milletlerning bir qétimliq chong köchüshini keltürüp chiqarghan. Shunga, yawropa tarixchilirimu özlirining eserliride hunlargha munasip orun bergen. Yawropa hunshunaslirining mexsus bir ilim bolup shekillinip gérmaniye, wén’giriye, rosiye qatarliq ellerde bu heqtiki tetqiqatlar chongqur élip bérilghan.
Qolingizdiki «hunlarning omumiy tarixi» digen bu eser, élimizdiki meshhur shimal milletliri tetqiqatchisi, türkshunas alim lin genning «türk tarixi», «qedimki uyghurlar tarixi» (bu ikki eserning uyghuche terjimisi shinjang xelq neshryati teripidin neshir qilin’ghan) qatarliq eserliri qataridiki yirik eserlirining biri. Aptor yene hun, türk, uyghur tarixi heqqide «hun tarixiy yilnamisi», «hun tarixigha a’it matériyallar», «türk we uyghur tarixigha a’it matériyallar» qatarliq eserlerni yazghan we tüzgen bolup, élimizning shimal milletliri tetqiqatigha körünerlik töhpe qoshqan.
Chet ellerde hun tarixigha a’it eserler xéli köp yézilghan, hunlarning tarixi xéli chongqur tetqiq qilin’ghan bolsimu, lékin élimizde bu heqtiki tetqiqat bir qeder kéyin bashlan’ghan hem keng da’iride tetqiqat élip bérilmighan. Shunga, bu heqte yézilghan mexsus eser yoq déyerlik. Bu heqtiki uyghurche tetqiqat maqaliliri we mexsus eserler téximu bek yoqning ornida. Shunga, mezkür eser hun tarixini bir qeder sistémiliq, chongqur we etrapliq yorutup béreleydu. Hun tarixigha qiziqquchilarni we hun tarixini ögen’güchilerni paydiliq matériyallar bilen teminliyeleydu. Ularning deslepki éhtiyajini qanduralaydu, dep qarap terjime qilindi.
Eserni terjime qilish jeryanida esli eserge sadiq bolush we toghra terjime qilish közde tutulup, töwendiki noqtilargha diqqet qilindi.
1. Eserdiki bezi terjime qilish bihajet dep qaralghan jaylar qisqartiwétildi.
2. Esli eserge sadiq bolush we atalghularning terjimisini toghra élish üchün, yoldash dawut sayim qatarliqlar tüzgen «xenzuche – uyghurche tarixiy atalghular lughiti» diki isim – atalghular asas qilindi.
3. Yuqiriqi lughette uchrimaydighan atalghular, jümlidin adem isimliri, yer- jay, emel- mensep namliri shinjang unwérsitéti ottura asiya tetqiqat orni neshirge teyyarlighan «yigirme töt tarixtiki ottura asiyagha a’it matériyallar toplimi» , « tarixiy xatiriler», «xenname», «kéyinki xenname», «jinname» qatarliq toplamlardiki atalghular boyiche élindi.
4. Yuqiriqi eserlerdimu uchrimaydighan qismen atalghular esli qedimki xenzu tili teleppuzi boyiche qoyup qoyuldi.
Eserdiki bezi mezmunlarni we isim – atalghularni sélishturup békitishke we toghrilashqa mezkür eserning mes’ul muherriri exmet mömin tarimi zörür hem qimmetlik yardemlerni berdi. Bu munasiwet bilen exmet mömin tarimigha alahide minnetdarliqimni bildürimen.
Qelimim ajiz, sewiyem cheklik bolghanliqtin, eserning terjimiside bezibir noqsanlarning bolushi tebi’iy. Shunga xatarliqlargha yol qoyghan bolsam, tarix tetqiqati we oqutushi bilen shughulliniwatqan xadimlarning semimiy tenqid – teklip bérishini ümid qilimen.
2003- yil aprél

Kirish söz
Hunlar élimizdiki qedimki köchmen charwichi millet. Ular miladiyidin burunqi 3- esir (yéghiliq dewri) de bash kötürgendin tartip, miladiye 1- esirde zawalliqqa yüzlen’giche bolghan ariliqta chong chöllükning jenup we shimalida texminen 300 yildin artuq dewr sürgen. Miladiye 3- esirdin miladiye 5- esirgiche yene ottura tüzlenglikte texminen 200 yil pa’aliyet qilip junggo we dunya tarixigha ghayet zor tesir körsetken.
Hunlar bash kötürüp chiqishtin burun hun chöllükining jenup, shimalida ilgiri- kéyin bolup, guyfang, shiyenshün we rung, di dep atilidighan milletler bash kötürüp chiqqan idi.
Hunlar yuqiridiki milletlerning uzun muddetlik bölünüshi, birlishishi, tarqilishi, küresh qilishi we singishishi arqiliq miladiyidin burunqi 4- esirde özining «iqtidari» ni peydinpey ashkarilap, miladiyidin burunqi 3- esirning axirlirida bir millet bolup shekillinip, tarix sehnisige qedem qoydi. Hunlar peyda bolghan «böshük» bügünki ichki mungghuldiki xétaw we dachingshen (chughay téghi) téghi etirapida idi.
Hunlar nahayti burunla uruqdash qebilililer ittipaqi bolup shekillendi. Texminen miladiyidin burunqi 3- esirning aldi- keynide, hunlarning uruqdashliq jame’eside xususiy mülükchilik barliqqa keldi. Hun jem’iyiti quldarliq tüzüm xaraktéride idi. Texminen miladiyidin burunqi 3- eserde hunlarning uruq aqsöngekliri we warisliq qilish hoquqi peydinpey meydan’gha kélip, miladiyidin burunqi 209- yili batur tümenni öltürüp, özi tengriqut bolghan waqitta u bir xil tüzüm bolup, shekillendi. Batur tengriqut derwide hunlar etirapidiki nurghunlighan qeblilerni boysundurup, sherqte hazirqi liyaw deryasighiche, gherbte pamirghiche, shimalda bayqal köligiche, jenupta seddichin spilighiche bolghan rayunlarni boysundurdi. Xususiy mülük we bayliqlarni qoghdash, qollarni we boysundurulghan rayunlar, milletler, qebililerni basturush üchün, u memilkitimizning shimaliy qisimida aldi bilen chöllükning jenubi, kéyin shimalni merkez qilip ghayet zor quldarliq tüzümidiki hakimiyet qurdi.
Hunlar bilen ottura tüzlenglikning munasiwitini eng burunqi bolghanda miladiyidin burunqi 3-, 4- esirge yaki uningdinmu burunqi waqitqa sürüshke bolidu. Chin shixuang alte beglikni birlikke keltürgendin (miladiyidin burunqi 221- yili) kéyin, hunlar bilen ottura tüzlenglikning alaqisi burunqigha qarighanda quyuqlashti. Gherbiy xen sulalisining deslepki mezgilide, hun quldarlirining küchi mislisiz zoriyip, batur tengriqutning (miladiyidin burunqi 203 ~ 174- yillar) rehberligide hazirqi xébiy, senshi, shenshi we xétaw etraplirigha tajawuz qilip, emdila qurulghan gherbiy xen sulalisige bir tehdit sélipla qalmastin, yene ottura tüzlenglikning fé’odalliq ijtima’iy igilikige buzghunchiliq sélip, tarixning tereqqiyatigha tosqunluq qildi. Xen sulalisining deslipide, hakimiyet emdila qurulghanliqi, küchi ajiz bolghanliqi, hun quldarlirining tajawuzchilirigha taqabil turup bolmighanliqi üchün, passip bolghan qudilishish siyasitini qollinip, melikilirini hun tengriqutlirigha yatliq qilishqa hem her yili kimxap- durdun, meshut- sernaq, haraq, gürüch, yémekliklerni bérishke mejbur boldi. Taki xen wudi textke chiqqandin (miladiyidin burunqi 140- yili) kéyin, andin urush qilghuchilarning teshebbusini qubul qililp, heqqaniy xaraktérdiki mudapi’elinish urushuni qozghap, hun quldarlirining tajawuzchi küchlirige zerbe bérip chékindürdi.
Miladiyidin burunqi 51- yildiki, hun hökümranlar gorohining ichki qisimida bölünüsh we niza yüz bérip, «besh tengriqut hakimiyet taliship», hunlanring ichiki qisimi qalaymiqanliship, millet halaket girdabigha bérip qaldi. Kéyin meshhur yolashchi qoghushar tengriqut jixushan (miladiyidin burunqi 58 ~ 31- yillar textte olturghan) gherbiy xen sulalisining merkiziy hökümitining qollishi we yardiki astida halaket girdabidin qutulup chiqti.
Sherqiy xen sulalisining deslepki mezgilide hun qoldarlirining tajawuzchi küchliri qaytidin bash kötürüp chiqti. Ular bir tereptin yéngidin bash kötürüp chiqqan siyanpi milliti bilen birliship esker chiqirip tajawuzchiliq qildi. Yene bir tereptin ottura tüzlengliktiki bölgünchi küchler bilen til biriktürüp we ularni qollap, ottura tüzlengliktiki bölgünchilik heriketlirige biwaste ariliship, junggoning bölgünchilik heriketlirige biwaste ariliship, junggoning birlikke kélishige tosqunluq qilip, féd’olliq tüzümige buzghunchiliq qilip, bölgünchilerni kücheytishke orundi.
Miladiye 48- yili hunlarning jenubidiki sekkiz qebilige bashchiliq qilidighan ek uken batisxan bi (qughushar tengriquning nerwrisi) xen xulalisige el bolup, özini qoghushar tengriqut (besh shiloshyoti tengriqut) dep atap, ottura tüzlenglik merkiziy hökümitining rehberlikini qubul qildi. Shuning bilen hunlar peydinpey jenup- shimaldin ibaret ikki qisimgha bölünüp ketti.
Shimaliy hun quldarlirining tajawuzchi küchlirining mewjut bolup turushi we dawamliq parakende qilishi xenzular we ottura tüzlenglik fé’odalliq jem’iyitining tereqqiy qilishigha bashtin- axir zor tehdit boldi. Miladiye 73- yildin bashlap sherqiy xen sulalisi hökümiti zor qoshun chiqirip hujumgha ötti. Miladiye 89- yili shimaliy hunlarning ichki qisimida sinipiy ziddiyet tüpeylidin qalaymiqanchiliq kélip chiqip, ijtima’iy kirizis intayin chongqurlashti. Shuning bilen, xen sulalisi serkerdiliri we jenubiy hun tengriquti birleshme qoshunining hujumi astida shimaliy hunlar chong chöllükning jenup- shimali we hazirqi shinjangning sherqiy qisimida arqimu- arqa aqttiq meghlup bolup, shimaliy hun tengriquti miladiye 91- yili bir qisim ademlirini bashlap gherbke kéchip ketti. Hun quldarliq hakimiyiti shimalning tarix sehnisidin chékinip chiqti. Chöllükning shimalida qélip qalghan hunlardin 100 nechche ming tütün ahale siyanpilargha qoshulup ketti.
Miladiye 188- yili jenubiy hunlarning ichki qiismida qalaymiqanchiliq yüz bérip, chanchu tengriqut öltürüldi. Chanchuning oghli yüfulu uning ornigha warisliq qildi. Chanchuni öltürgüchler mushubu tuqiqut tengriqut qildi. Yüfulu buninga qayil bolmay, shexsen özi xen sulalisining paytexti loyanggha bérip merkiziy hökümetning yardem bérishini telep qildi, bu del xen lingdi ölgen (miladiye 1-yili) hem sériq yaghliqlar qozghilingi partlap her qaysi jaylardiki fé’odal bölünmichi küchler pursettin paydilinip bash kötirip, ottura tüzlenglik weziyti qalaymiqanliship xen sulalisi merkizi hökümitining parchilinishi tizleshken waqit idi. Bu ilgirlesh we chékinishtin ibaret ikki yol aldida yüfulu qowmini bashlap waqitliq halda xédong aymiqining pingyang nahiyiside (hazirqi shenshining linfén shehiri) boz yer échishqa mejbur boldi.
Yüfulu miladiye 195 – yili öldi. Uning inisi xuchuchan uning ornigha warisliq qilip tengriqut bolup, awalqidekla pingyang nahiyiside olturaqliship, miladiye 202-yili sawsawgha el boldi.
Hun milliti miladiydin burunqi 3-esirde (yéghiliq dewri) chong chöllükning jenub we shimalida bash kötürgen waqitta, maddi medenyet jehette tömür qorallar dewrige qedem qoyushqa bashlighan. Iqtisadiy turmushi charwichiliqni asas qilghan bolup, owchiliq bilen déhqanchiliqmu belgilik orunni igiligen. Tömür qorallar medeniyti teminligen ishlepchiqirish küchliri qol sana’etnimu rawajlandurghan, qol sana’etning ichide eng muhimi tömürchilik, andin qalsa miskerlik, yene zergerlik, sapalchiliq qatarliqlar bolghan. Hunlar xenzular bilen bolghan chigira sodisigha intayin ehmiyet bergen, xenzulardin bashqa yene chyanglar, oghanlar we gherbiy yurttiki bashqa milletler bilenmu soda qilghan.
Hunlarning irqi toghrisida dölet ichi sirtida talash-tartish bir qeder köp bolup, ularning türk irqi yaki mungghul irqigha mensupluqi téxighiche békitilmidi. Nöwette bu ikki xil köz qarash téxighiche tirkiship turiwatidu, lékin nechche on yildin buyanqi arxé’ologiylik matériyalning ispatlishigha qarighanda, türk irqigha mensup bolush éhtimaliqi bir qeder chong.
Hunlarning tili omumen altay tili séstimisigha mensup dep qarilidu. Lékin mungghul tili a’ilisi yaki türkiy tillar a’ilisige tewe ikenliki téxighiche békitilmidi. Lékin türkiy tillar a’ilisige mensup dégüchiler köp salmaqni igileydu.
Hunlarning yéziqi bolmighan. Ularning örp-aditi boyiche atisi ölse ögey anisi oghlini, akisi ölse uning xotunini inisi, inisi ölse uning xotunini akisi xotun qilghan, shunga hunlarda bir er köp xotunluq bolush hadisisi bir qeder omumlashqan.
Xen dewride ichkirge köchken hunlarda wéy, jin, jenubiy we shimaliy sulaliler dewride nahayiti zor özgirish yüz berdi. Bu waqitta ulardin«togha» we loshüy ghuzliri, toba hunliri dep atalghan tarmaqlar bölünüp chiqip, ayrim-ayrim halda hazirqi senshi, shenshi, ichki mungghul, gensu we chingxey qatarliq jaylarda pa’aliyet qildi. Lékin wéy, jin, jenubiy we shimaliy sulaliler dewride hunlar yéghiliq dewri, chin, xen dewrliridikige oxshash bir pütün haletni barliqqa keltürelmidi. Yuqirida bayan qilin’ghan her qaysi tarmaqlar (jenubiy hunlar, togha, loshüy ghuzliri, tobalar) bir- birige tewe emes idi. Shuning bilen bir waqitta, uruqdashliq jama’esimi asasen parchilandi, yaki yoqaldi. Hunlarning nami jenubiy- shimaliy sulaliler dewridin kéyin tedrijiy yoqilishqa bashlidi. Hunlarning namining tarix kitabliridin yoqilishi del hun millitining tarix sehnisidin yoqalghanliqining belgisidur.
Hun tarixi bir «dunyawi xaraktérlik» ilim bolup, dunyadiki asasliq döletlerning hemmiide uni tetqiq qilidighanlar bar.
Hun tarixi tetqiqati chet elde ikki yüz nechche yilliq tarixqa ige. Bir qe der baldur yézilghan mexsus eser 18- esride fransiyilik déguygénis ( J . Degiogmes ) yazghan «hunlar, türkler, mungghullar we gherbtiki tatarlarning omumiy tarixi» (yaki «hunlarning omumiy tarixi» depmu atilidu) dur. ① 1917- yilidiki rosiye öktebir inqilabidin kéyin sowét ittipaqi alimi bérnishtam yazghan hunlar tarixidin omumiy melumat» ② namliq eser markisizim – léninizimliq köz qarash boyiche bir qededr baldur yézilghan eser hésablansimu, lékin bu kitapqa sowét ittipaqida bérilgen baha anche yuqiri emes. Hetta beziler «bu eser éghir xataliq we ilimge qarishi noqti’inezerler bilen tolghan» ③ deydu. Buninggha asasliqi aptorning hunlarning ikki xen sulalisini parakende qilishi we yawropagha bésip kirishi ilghar rol oynighan dégenliki sewep bolghan.
60 –we 70- yillarda, sowét ittipaqiliq yene bir alim gumiléyw ilgiri- kéyin bolup ikki esirini neshir qildurdi. Buning biri «hunlar – qedimki ottura asiya» , yene biri «hunlar – junggoda – 3- esirdin 6- esirgiche bolghan junggo we yaylaq milletliri urushining üch esiri» ④ dur. Aldinqisigha yéghiliq derwri, chin, xen dewriliridiki hunlar sözlen’gen bolsa, kéyinkiside wéy, jin, jenubiy we shimaliy sulaliler dewridiki hunlar bayan qilin’ghan. Bu ikki eserde birinchi qol matériyallar süpitidiki xenzuche matériyallardin toluq paydilan’ghanliqtin, mezmunini meyli kenglik jehettin bolsun, meyli chongqurluq jehettin bolsun yéterlik déyishke bolidu.
Sowét ittipaqi axé’ologi kozlow bashchiliq qilghan tetqiqat guruppisi mongghuliyening boyan téghidiki (olanbaturning 70 ming shimalida) hun qebrilirini axé’ologiyilik qézishqa zor töhpe qoshti. Kozlow yazghan «tashqi mongghuliyeni tekshürüsh doklati» ( noyan téghidiki hun qebrilirini qézish doklatini körsitidu)⑤ ilim saheside bir mehel zilzile qozghidi. Lékin kozlow doklatida qézish jeryanining pütün netijisini, bolupmu qebridin chiqqan qimmetlik medeniyet yadikarliqlirini dunya jama’etchilikige ashkarlimighan. Uningdin kéyin (1932- yili) uning bilen bille noyan téghidiki hun qebrilirini qézishqa qatnashqan tiréwér lénin’giradta in’gilizche «1924-1925- yilidiki tashqi moghuliyediki qézish» digen kitabini neshir qildurup, peqet bir qisim qimmetlik hemdepne buyumlarning qoyulghan ornini élan qildi. Hem qebililerning omumiy qurulmisini qisqiche tonushturdi. Buningdin bashqa héchqandaq mezmunni ashkalimidi. Yaponiye alimi méyyüen moji gerche noyan téghidiki qézishqa qatnashighan bolsimu, lékin noyan téghidiki hun qebililirige munasiwetlik medeniyet yadikarliqlirini toplap süretke tartip, «mongghuliyening boyan téghidin bayqalghan medeniyet yadikarliqliri» digen kitabni tüzüp, 1960- yili tokyoda yapunche neshr qildurdi.
Mongghuliye xelq jumhuriyitining arxé’ologlirimu hun arxé’ologyisi jehette körinerlik netije yaratti. 19- esirning axiridin burun dölitimiz ichi- sirtidiki alimlar hunlarni tenqit qilishqa peqet yazma matériyallarghila tayinatti. Lékin 19- esirning axirliridin bashlap sowét ittipaqining jenubiy sibiriye rayundiki hun qebiliri bezi alimlarning diqqitini tartti. 1924- yili kozlow qatarli kishler noyan téghidiki hun qebrilirini qazghandin kéyin, mongghuliye alimliridin s . Dorji sorung we x . Perle qatarliq noyan téghi we mongghuliyening her qaysi jayliridiki hun qebriliri, hun xarabilirini köp qétim qazdi we qézishni dawamlashturdi. S. Dorji sorung 1961- yili ulanbaturda nezir qildrughan «shimaliy hunlar» (yéngi mungghul yéziqida) dégen kitabta sowét ittipaqi, mongghuliye ikki döletning mushu esirning 20- yillirining bashlirida 50- yillirining axirighiche jenubiy sibiriye we mongghuliye térrotoriyisidiki yüzdin artuq hun qebrisini qézish ehwalini we chiqqan medeniyet yadikarliqlirini tepsiliy tonushturdi. X . Perle 1957- yili ulanbaturda neshir qildrughan «hunlarning üch shehirining xarabisining» we «hunlarning ibadetxanisi» dégen ikki kitabida bolsa hunlarning sheher- qel’eliri we ibadetxanilirining xarabilirini tonushturdi.
Kapitalistik döletler alimliridin en’giliyilik parkér ( E. H. ParKer) 19- esirning axirida élan qilghan «hun tarixi» ⑥ dégen eser élimizning yüen sulalisining dewridiki ma duenlin yazghan «yazma höjjetler heqqide omumiy tehsil. Töt ewlat heqqide qisse» ge asasn tüzülgen bolup, chala yerliri intayin köp. Shunga, bu eserning meyli tarixshunasliq jehette bolsun yaki tarixiy matérillar jehettin bolsun anche qimmiti yoq.
Amérika alimi mékgowrin (W.M. M. CGowern) 1939- yili élan qilin’ghan «ottura asiyadiki qedimki döletler tarixi» ⑦ dégen eser dölitimiz oqurmenlirige nisbeten zor emiyetke ige . Chünki, kitabning köp qisim mezmunida hunlarning yawropagha köchüsh jeryani we yaworpadiki kéyinki pa’aliyetliri bayan qilin’ghan bolup, bular junggo tarix kitablirida xatirilenmigen. Hunlarning miladiye 91- yili chöllükning shimalining tarix sehnisidin chékip chiqqandin tartip taki miladiye 371- yili don deryasining sherqidiki alan dölitini yuqitip, tunji qétim don deryasi qirghaqlirida peyda bolushigha bolghan texminen ikki yüz yilliq ish- izliri dunyadiki tarixiy eserlerning hichqaysisigha xatirlenmigen. Shunga, mékgowrinningmu hunlarning bu mezgildiki tarixni éniq bayan qilip bérelishi mumkin emes idi. Emma miladiye 374- ylidin bashlap hunlarning dawamliq gherbke ilgirlep, gotlarni téximu gherbke qéchishqa mejbur qildi. Bu yawropadiki milletlerning chong köchüshini keltürüp chiqirishi, 5- esirning otturlirida yawropa hun impéryisi qurulushi «ottura asiyadiki qedimki döletler tarixi» da nahayti tepsiliy bayan qilin’ghan. Hunlarning gherbke köchüshtin ilgiri élimizning chong chöllükning jenup- shimalidiki pa’aliyetlirige kelgende, kitabta köpinche élimizning «resmiy tarix» liridin paydilinidighan, bu bölek chet el oqurmenlirige nisbeten belgilik ige. Lékin élimiz oqurmenlirige nisbeten anche ehmiyiti yoq. Shunga, jng jün ependining kitabini terjime qilish jeryanida mushu qisimni qisqartiwéshni meqset qilghan.
Yaponiye alimi néytiyen jinféng 1975- yili tokyoda neshir qildurghan «shimaliy asiya tetqiqati. Hunlar» bir maqaliler toplimi bolup, kitabta hunlarning étining menbesi, tüzümi, medeniyet yadikarliqliri, gherbke köchüshi we irqiy tipi qatarliqlarning hemmisi bayan qiln’ghan. Jenubiy hunlarghimu mexsus bap ajirtilghan.
Awstriyilik alim ma’énchén xélfén (Qtto.J. Maenchen HeLJen) yazghan «hunlar dunyasi»⑧ we gérmanyilik alim firaniz alché’im (Franz Altheim)ning bash muherirlikide on nechche alim birlikte tüzgen besh tomluq «hun tarixi»⑨ 70-yillardiki (hem yéqinqi on nechche yildin buyanqi) hun tarixigha a’it zor hejimdiki büyük eserlerdur. Aldinqisi 600 nechche bet, kéyinkisi 2000 betke yéqin, ikkila kitabning mezmuni nahayiti keng da’irlik. Aldinqisida hunlarning irqi, igliki, jem’iyiti, tarixi, tili, medeniyiti, dini étiqadi, urushliri, sodisi we baylqliri sözlen’gen bolsa, kéyinkisining 1-tomida hunlarning bash kötürüshi we yawropagha bésip kirishi, 2-tomida irandiki éftaltlar(aq hunlar), 3-tomida hunlarning diniy étiqadi we urushliri, 4-tomida yawropadiki hunlar, 5-tomida hunlarning yimirilishi we qoghlap chiqirilishi bayan qilin’ghan. Bu ikki kitabta asasliqi gherbke köchken hunlar sözlen’gen bolup, gherbke köchken hunlar tarixini öginish we tetqiq qilishta paydilinish qimmitige ige.
Élimizde hun tarixi tetqiqati bir qeder kéyin bashlan’ghan min’goning tunji yilidin 1983-yili küzgiche xenzuche metbu’atlarda élan qilin’ghan hun tarixigha a’it eserler texminen 160 parche, buning ichide 1949-yili pütün memliket azad bolghandin kéyin élan qilin’ghanliri yüz parchige yéqin. Tetqiq qilin’ghan mesiller azatliqtin ilgiri asasen: (1)hunlarning étnik menbesi we millet terkibi; (2)xenzular bilen hunlarning munasiwiti; (3)hunlarning yawropagha köchüshi we ulaning wén’girlar bilen bolghan munasiwiti, azatliqtin kéyin asasliqi; (4)hunlar jem’iyitining xaraktiri we ijtima’iy tüzümi; (5)xenzular bilen hunlarning munasiwitige da’ir yéngi muhakimiler; (6)hunlar jughrapiyisi we hunlarning gherbke köchüshi; (7)chet’el alimlirining hun tetqiqatidiki netijilirini terjime qilish we tonushturush; (8)hunlarning arxé’ologiysi qatarliqlar bolghan.
Hun tarixi toghrisidiki mexsus eserler azadliqtin ilgiri körülmigen idi. Azadliqtin kéyinmu anche köp bolmidi. Machangshu ependi yazghan «shimaliy dilar we hunlar» ⑩ dégen kitabning chétilish dar’irisi gerche keng bolmisimu, lékin hejimi intayin tar. Mesililerni tetqiq qilish derijisimu anche chongqur bolmighan. Pütün kitabning hunlargha a’it qisimini texminen yüz ming xet etirapida bolsimu, hunlarning irqi, tili, medeniyiti we ijtima’iy ilgirki toghrisidiki bayanlar 30 ming xetkimu yetmigen. Hunlar bilen xenzularning munasiwitimu 15 ming xet öpchöriside bolghan. Eksiche hunlar bilen irqi munasiwiti bolmighan ji ghuzlirigha 30 ming xetlik sehpe ajiritilghan. Neqil keltürülgen hun arxé’ologiyisige a’it matériyallarmu kona matériyallar bolghanlitqin, kitabtiki nurghun noqsanlargha nisbeten paydisiz tesir peyda qilghan. Shundaq bolsimu, bu kitabning ehmiyitini töwen mölcherleshke bolmaydu. Chünki aptor azadliqtin kéyin tunji bolup markisizimliq, léninzimliq nuqti’inezer boyiche hun tarixini tetqiq qilghan alim (machangshu ependi 1954- yildin bashlapla markisizimliq idiye boyiche hun tarixni tetqiq qilip maqalilerni élan qilishqa bashlighan). Shundaqla «shimaliy dilar we hunlar» dégen eser azadliqtin kéyin konkirit we mexsus yézilghan eser. Shunga, bu kitabning neshir qilinishi élimiz tarixshunasliq sahesidiki xadimlarning markisizimdin paydilinip hun tarixini tetqiq qilishi we eser yézishini ülge bilen teminligen.
Hun tarixi öginish we tetqiq qilish meyli ilmiy jehettin bolsun, we yaki siyasiy jehettin bolsun zor ehmiyetke ige.
Birinchidin, hunlar élimiz igilikining qedimki köp milletlik dölitining bir ezasi. Ularning tarixi wetinimiz tarixining bir qisimi. Ular uzaq muddetlik tarixiy tereqqiyat jeryanida ottura tüzlengliktiki xenzular bilen köp alaqe qilghan hem xenzularning ilghar fé’odalliq iqtisad, medeniyitining tesirige chongqur uchrighan. Shundaqla, ularning iqtisad, medeniyitimu xenzulargha chongqur tesir körsetken. Ularning tarixi we medeniy pa’aliyiti wetinimizning tarixi we medeniyitige töhpe qoshqan. Bolupmu chong chöllükning jenup- shimalini échish, chong chöllüktiki tarqaq, qalaq uruq we qebililerni birlikke keltürüsh, kéyin ottura tüzlenglik merkiziy hökümitining chong chöllükning jenup- shimaliyni bir tutash bashqurush üchün asas sélish jehette töhpisi zor bolghan miladiye 1- esirning otturlirida qoghushar tengriqut jinxushanning tarix sehnisige qedem qoyup, xenzular bilen dostlishish, hemkarlishish siyasitini qollinishi chong chöllükning jenup- shimali bilen ottura tüzlenglikning birlikke kélishini ilgiri sürüp, chöllükning shimalidiki hakimiyetlerning ottura tüzlengliktiki merkiziy hakimiyetning bir tutash rehberlikni qubul qilishning bashlinishi bolup, bu kéyinki türk millitining chong chöllükning jenup- shimalini birlikke keltürüsh hem shimali bilen ottura tüzlenglikning birlikke kélishining yenimu küchiyishige, kéyin mongghul millitining pütün junggoni birlikke keltürüshige biwaste yaki wastilik halda yol achqan we ülge bolghan. Buningdin bashqa, hun tarixini öginish we tetqiq qilish junggua milletliri arisidiki ittipaqliq rohi en’enisini jari qildurushqa paydiliq. Miladiye 1- esirning otturliridiki wang jawjünning hunlargha yatliq qilinishi xenzular we hunlar ikki milletning ittpaqliqi we dostliqining ülgilik misali.
Ikkinchidin, hunlar élimizning shimalidiki köchmen charwichi milletler ichide birinchi bolup dangq chiqirip tarix sehpisidin orun alghan millet. Ular uzun waqitqiche pa’aliyet élip baralishi hem junggo tarixida, muhim rol oyniyalishi, hetta dunya tarixining belgilik tesir körsitelishi, ularning ijtima’iy igilikining rawajilan’ghanliqi, bash kötürgen halda alliqachan tömür qorallar medeniyiti dewrige kirip bolghanliqi, özgiche milliy alahidiliki we ijtima’iy alahidiliki bilen munasiwetlik. Meslen jem’iyet tüzülmiside ishlepchiqirish teshkiliy bilen herbiy teshkil birleshtürülgen. Ularning bu alahidiliki ularning ichki qsimini intayin zich birleshtürgen. Bashqa amillar qoshulup, ularning jenggiwarliq küchi intayin kücheygen we «at üstide olturup dölet quralighan». Gerche ularning qulluq tüzümi anche tereqqiy qilmighan bolsimu (qedimki yunan, rimning qulluq tüzümidek undaq bek tereqqiy qilmighan bolsimu) we köchmen charwichiliq igilikining tarqaqliqi we ajizliqi siyasiy hakimiyetning tuyuqsiz güllinip, tuyuqsiz gumran bolushigha sewep bolghan bolsimu, lékin ularning hakimiyitining nechche yüz yil saqlinip qélishi, yene kélip sherq, gherp, jenup, shimalda nechche ming chaqirimdin, nechche ming chaqirimghiche yerlerni kontirol qilalishi, ularning musteqil qudret tépish yolida mangghanliqidin bolup, hergizmu tasaddipiyliq emes. Hun millitining bu xil ichki tüzülüshi – milletning ichki tüzülishi ige bolghan alahidilik we jem’iyetning ichki tüzülishi we sinipiy munasiwetning bu xil ichki tüzümlidiki rolini öginish we tetqiq qilish peqet hun millitining milliy qiyapiti we jem’iyet haliti hem siyasiy jehettiki güllinish, gumran bolushning sewebini échip béripla qalmastin, belki yene kéyin bash kötürüp chiqqan shimaldiki milletler, meslen, oghan, siyanpi, jorjan, türk, uyghur, qitan, mongghul qatarliq chüshinish we tetqiq qilishqimu paydiliq. Shimalda bagh kötürüp chiqqan bu milletlerning köchmen charwichiliq igilik , ishlepchiqirish teshkili herbiy teshkilining birleshtürülüshi we bsh kötürgen waqitta asasen iptida’iy uruqdashliq jem’iyitidin qulluq jem’iyetke ötüsh arliqida turushi qatarliqlarning hemmisi hunlar bilen anche perqlenmeydu. Buningdin bashqa hunlarning nurghun terepliri shimalida kéyin bash kötergen. Her qaysi terkibining murekkepliki we kéyinki milletning ichki qisimidiki keskin parchilinish dégendek ottura tüzlengliktiki xenzularning ilghar fé’odalliq igilik medeniyitining küchlük tesirige uchrash ularning ijtima’iy tüzümi, iqtisadiy turmushi, medeniyet sapasi, rawajilinishi we bölünüshi, xenzular we ottura tüzlenglik merkiziy hakimiyet bilen bolghan munasiwette azdur- köptur özgirish yasighan. Gerche shimaldiki her qaysi milletler turiwatqan tarixiy muhiti we shert- shara’iti oxshashmaydighan bolsimu, rwajalinish jeryanida özige xas alahidiliklerni shikillendürüp, köp xil tarixiy haletni ipadiligen bolismu, lékin omumlashturup éyqanda hunlarning tereqqiyati jeryanida barliqqa kelgen her xil tarixiy hadisiler nurghun tereplerdin kéyin, shimalda bash kötergen her qaysi milletlerni chüshinish we tetqiq qilishta ghayet zor paydilinish qimmitige ige. Shunga, hun tarixini öginish we tetqiq qilishning shimaldiki barliq az sanliq milletler tarixidiki zor mesililerni hel qilishtiki eynek yaki achquch bolalishi shöhbisizdur.
Üchinchidin, ichki mungghul rayunida hun tarixini öginish we tetqiq qilish téximu zor ré’al ehmiyetke ige. Chünki, hunlar ilgiri pa’aliyet élip barghan rayunlardin chong chöllükning jenubi hazirqi ichki mongghul aptonum rayunigha, jümlidin élimizge tewe bolupla qalmay, chong chöllükning shimalidimu 1921- yili 7- ayda mongghuliye musteqilliq jakarlashtin ilgiri élimizge tewe idi. Ilgiri tashqi mongghuliyede pa’aliyet élip barghan milletlerning tariximu wetinimiz tarixining bir qisimi idi. ⑾. Shunga,ichki mongghul rayunining tarixini we milletlerning tarixxni öginish we tetqiq qilish, belki yene ichki mongghul we 1921- yili 7- aydin ilgiriki tashqi mongghulning chégra rayun tarix- jughrapiyisini öginish we tetqiq qilishtimu hunlarning izini izdimey bolmaydu. Meslen, yéghiliq dewri we chin- xen sulalisining dewride élimizning shimalidiki milletler eng shimalda qaysi yergiche pa’aliyet élip barghan? Buni bilish üchün hunlarning shimalidiki chégrisini tekshürüp ispatlashqa toghra kélidu. Sowét ittipaqqi we mongghuliye arxé’ologlirining sowét ittipaqi buryat ittipaqdash aptonon rayun jumhuriyitining merkizi ulan’odoning iwolga baziridiki xarabini hunlarning eyni waqittiki eng shimaldiki qel’esi dep békitilgenlikige asasen, biz eyni waqittiki hunlarning pa’aliyet da’irisining eng shimalida mushu yergiche yetkenlikini perez qilalaymiz (bu yer hazir bayqal kölining sherq teripining sel jenubida). Eger hunlarning shimalida köchmen charwichiliq qilghan dinglinglarning izini sürüshtürsek, u halda eyni waqittiki élimizning shimalidiki milletlerning pa’aliyet da’irisi eng shimalda hazirqi bayqal milletlerning pa’aliyet da’irisi ek shimalda hazirqi bayqal köliningmu shimalida bolidu ⑿. Yene mongghul tarixidiki bir qisim téxi hel qilinmighan muhim mesililermu hun tarixidiki mesililer bilen zich munasiwetlik. Meslen, mongghullarning étining menbesi mesiliside nöwette dölitimiz ichi- sirtidiki alimlar ichide omumen hun, türk we tonggus deydighan üch xil qarash mewjut. Shunga, hunlar mongghullarning étinik menbesi bolush- bolmasliqidin qet’iynezer hun tarixni öginish we tetqiq qilishning bu mesilini hel qilishqa paydisi bar. Yene meslen, mongghul tilidiki hun tilining terkibiliri we türk tilining terkibliri mesilisimu hun tilini öginish we tetqiq qilishning teqeza qilidu. Shunga, hun tarixini öginish we tetqiq qilish mungghul tarixini öginish we tetqiq qilish bilen öz- ara munasiwetlik.
Tötinchidin, hun tarixi (türk tarixi, mongghul tarixi qatarliq shimaldiki milletlerning tarixi) bir «dunyawi xaraktérlik) ilim bolghanliqi üchün, u dölitimizde fé’odalliq nuqti’inezerlerning tesirige uchrighandin sirt, yene chet el burzhu’aziye, jahan’girlik we zomigerlikning xilmu- xil eksiyetchi nuqti’inezerlirining töhmet qilishigha aghdurmichiliq qilishigha we burmilishigha uchrighan. Bolupmu hunlar bilen xenzularning munasiwiti éghir derijide burmilandi. Shunga, hazir markisizim- léninzim we mawzédong idiyisini qoral qilip, tarixshunasliq sahesidiki bu noqsanlarni tüzesh, hunlarning tarixini esli qiyapiti boyiche yurutup bérish dölitimiz tarixchilirining bash tartip bolmaydighan mejburiyiti. Hun tarixidin ibaret bu ilmiy sahe markisizim bilen bashqa idiyilerning kürishidiki bir jeng meydanidur.
Hun tarixini öginish we tetqiq qilishning muhimliqini yuqiriqilardin körüwélishqa bolidu!
Men «hunlarning omumiy tarix» dégen bu esirimde markisizim- léininzim we mawzédong idiyisining ilmiy nuqti’inezerliri we usulidin paydilinip, junggo tarix sehniside texminen 500 yil höküm sürgen hun millitining iqtisadiy turmushi, jem’iyet tüzülmisi, siyasiy teshkili, medeniyiti, örp- aditi, güllinishi we xarabilishishi, siyasiy özgirishliri we ularning her qaysi milletler, bolupmu xenzu milliti bilen bolghan munasiwitini bir qeder etirapliq hem sistémiliq bayan qilip, hun millitining tarixiy qiyapitining bir omumiy körünüshini süretlep baqtim. Bu omumiy tarix «hunlar tarixi» dégen qamlashmighan esirim ⒀ asasida tüzitish kirgüzüsh we toluqlash arqiliq pütün chiqti. Mesililerni téximu keng we etirapliq bayan qilish üchün bu qétim eserning hejimini texminen bir hesse köpeyttim.
Hun tarixi mexsus tarix bolghanliqtin, kesp ehli bolmighan kitabxanlarning oqushigha qulayliq bolushi üchün, mezmun imkaniyetning bariche addiylashturulup, ammibaplashturulup, hun tarixigha a’it bilimler udul tonushturulup, chuwalchaq delilleshtin saqlinildi. Dölet ichi- siritidiki téxi talash- tartishta turghan mesililerde muhakime qilip éniqlashqa tégishliklirinidin bashqiliri arilashturulmidi. Neqil keltürülgen qedimki höjjetler ortaq til boyiche terjime qilindi we chüshendürüldi. Neziriyiwi asaslarghimu bir- birlep izah bérildi. Qedimki yer namlirigha hazirqi yer nami chüshüp izahlandi. Hunlarning mexsus atalghulirining qedimki ahangi we mensimu birmu bir izahlinip, kitabxanlarning chüshinishige asanliq yaritildi.
Hun tarixining mezmuni murekkep, shundaqla, nöwette dölet ichi- sirtidiki ilim saheside markisizim- léninzimdin paydilinip yézilghan we neshir qilin’ghan mexsus eserlermu köp emes. Hunlargha munasiwetlik nurghun mesililer bir terep qilinmayla qalmastin, hetta tetqiq qilinmidi yaki izdindish üstide turiwatidu. Shunga, bundaq mexsus tarix yézish bir qeder qiyin. Yene kélip siyasiy sewiyem we kespi sewiyemning chekliki tüpeylidin xataliqtin saqlinishim tes. Shunga kéyinki tüzitishim üchün kitabxanlarning tenqid pikirlirini bérishini ümid qilimen.
Bu kitabta yoldash lyu chawwéy béghishlima yézip berdi. Bu yerde alahide rehmet éytimen.
Lin gen
1983- yili ichki mongghul dashoside yézildi
Izahlar:
① 1756 ~ 1758- yillarda parizhda neshir qilin’ghan. Jem’iy besh qisim bolup, esli eser fransuzche.
② 1961- yili lénin’gradta neshir qilin’ghan. Esli eser rusche.
③a. X . Rafikow: «hun tarixidin omumiy melumatqa baha», 1952- yili sowét ittipaqining «tarix mesililiri» zhornilining 5- sanigha bésilghan.
④birinchisi 1960- yili moskwada, ikkinchisi 1974- yili moskwada neshir qilin’ghan. Ikkilisi rusche.
⑤1925- yili lénin’gradta neshir qilin’ghan, rusche.
⑥in’gilizche. Bu kitabning shiyangda terjime qilghan xenzuche nusxisi 1934- yili shangxey shngwu kitabxanisi teripidin neshir qilin’ghan.
⑦in’gilizche. Bu kitabning jang jüen terjime qilghan xenzuche nusxisi 1958- yili jungxua kitab idarisi teripidin terjime qilin’ghan.
⑧in’gilizche. 1973- yili londunda neshir qilin’ghan.
⑨némische. 1962- ~ 1975- yillarda bélinda neshir qilin’ghan.
⑩ 1960- yili senlyen kitabxanisida neshir qilin’ghan.
⑾dunya bilimliri neshiryati 1979- yili neshir qilghan «her qaysi döletlerning omumiy ehwali» dégen kitabning mongghuliye qisimida «junggoning terkibiy qisimi bolghan tashqi mongghuliye 1911- yili charrosiyening pilanlishi arqisida ‹muxtariyat› jakarlap, 1921- yili 7- ayning 11- küni musteqil bolghanliqini we padishahliq asasiy qanunluq hökümet qurghanliqini jakarlidi. 1924- yili 5- ayda junggo- sowét ‹junggo- rosiye qélip qalghan chong ishlarni bir terep qilish kélishimi› de ‹sowét ittipaqi hökümiti tashqi mongghuliyining jungxua min’goning bir qisimi ikenlikini étirap qilidu we bu zémin’gha junggoning igilik hoquqini yürgüzüshini hörmet qilidu› dep belgilendi. 1924- yili 11- ayning 26- küni padishahliq asasiy qanunluq tüzüm bikar qilinip, mongghuliye xelq jumhuriyiti quruldi. 1945- yili 2- ayda sowét ittipaqi, améka, en’giliye üch dölet bashliqliri qatnashqan yalta yighinida mongghuliyining ‹hazirqi ehwali saqlap qélinidu› dep belgilendi. 1946- yili 1- ayning 5- küni junggo gomindang hökümiti tashqi mongghuliyening musteqilliqini étirap qildi» déyilgen.
⑿ junggo tarix atilisini tüzüsh guruppisi tüzgen, 1974- yili jugo xerite neshiriyati neshir qilghan «junggo tarixi atilisi» 2- qisim 39- xerite «hun qatarliq qebililer» ge qarang.
⒀ichki mongghul neshiriyati 1977- yili neshir qilghan, 1979- yili qayta neshir qilghan.

1- bap hunlarning kélip chiqishi we shekillinishi

Élimiz térritoriyisidiki chong chöllükning jenubiy we shimalidiki yaylaq rayunliri nahayti qedimdin tartipla élimiz tarixidiki shimaldiki köchmen charwichi milletlerning pa’aliyet élip baridighan sehnisi, shundaqla her qaysi milletlerning öz- ara alaqe qilishidighan, jeng qilishidighan, qoshuldighan soruni idi.
Tarixiy matériyallarda xuangdining shunyülerni (hunlarni) shimalgha qoghlighanliqi xatirlen’gen①. Xuangdi junggoning iptida’iy uruqdashliq jem’iyiti dewridiki epsaniwiy shexs bolup, texminen miladiyidin alte, yette ming yil ilgiriki dewrlerde yashighan. Bu melumat shimaldiki köchmen charwichi milletlerning nahayti yiraq qedimki zamanlardila ottura tüzlengliktiki xuashiya milliti bilen alaqe qilghanliqidek pakitni ekis ettürüp béridu. Shiya sulalisi dewrige kelgende (miladiyidin burunqi 22 ~ 18- esirler) shünyüler (hunlar) shiya milliti bilen qoshna olturaqlashqan we zich alaqide bolghan. Shang sulalisi dewride (miladiyidin burunqi 22 ~ 18- esirler) guyfanglar (hunlar) ularning küchlük düshmini bolup qalghan. Shang padishahi wuding üch yilgha sozulghan urush arqiliq ularni meghlup qilghan. Gherbiy ju sulalisi dewride (miladiyidin burunqi 12- esirdin miladiyidin burunqi 771- yilghiche) shiyenyünler (hunlar) janlinishqa bashlighan. Tarixiy höjjetlerge asaslan’ghanda, shyenyünler (hunlar) dawamliq gherbiy ju sulalisigha hujum qilip parakendichilik tughdurup, ichki rayundiki xelqlerge nurghun balayi’apet we azap oqubetlerni keltürgen. Shunga eyni waqittiki sha’irlar mushu ishlarni teswirlep:
Öy- makandi, a’ilidin qalduq ayrilip,
Dehshet sélip kelglaen wehshiy hunlar destidin.
Yürduq tinmay köchküp da’im ténep- temtirep,
Dehshet sélip kelgen wehshiy hunlar destidin ②.
Dep yazghan. Miladiyidin burunqi 8- esirde jusüenwang köp qétim esker chiqirip shyenyünler (hunlar) ning tajawuzchilirigha taqabil turghan we «sufang» da qel’e yasatqan. Sha’irlar eyni chaghda shyenyünlerge (hunlar) taqabil turughan ehwalni teswirlep:
Chüshürüp buyruqni manga ulugh xan,
Shimaliy chégirigha saldurdir qorghan.
Ataqliq nenjunggha boldighu nésip,
Hunlarni qoghlani bermestin aman③
Dep yézishqan.
Eminiye we yéghiliq dewrliri arliqida, burunqi yünyü, guyfang, shünyün qatarliq xelqlerning nami tarix sehpisidin yoqilip, uning ornigha «rung» we «di» dégen namlar almashti. Bu «rung» , «di» larning qebililiri chong- kichik bolup yüzdin ashatti④. Bular özichila peyda bolup qalghan bolmastin, belki shyenyüng qatarliq xelqlerning (hem tarixta ismi körülmighan bashqa milletlerning) uzun muddet arlishishi netijiside shekillen’genidi. Milet namining bu xil özgirishi her qaysi milletlerning öz- ara munasiwitining özgergenlikini, jümlidin nurghun uruq yaki qebililerning parchilinishi, birlishishi, toplishishi we tarqilishishini öz ichige alghan tarixiy mezmunni eks ettürüp béridu. Bu waqitta bu «rung» we «di» larning beziliri xuangxé deryasi wadisigha, yene beziliri chong chölükning jenubi we shimaligha jaylashqan. Xuangxé deryasi wadisigha jaylashqanlarning beziliri xushya millitining shimalida olturaqlashqan, beziliri xuashiya millitining arisigha tarqilip olturaqlashqan. Shunga, ular xuashiya milliti bilen köplep ariliship, bezide tinch alaqe qilsa, bezide urush qilip turghan. Ularning ichidiki her qaysi xelqlermu bezide urush qilsa bezide tinch ötken. Bu xil öz- ara urush alaqe we urush ularni öz- ara qoshulushqa yüzlendürgen. Uzaq muddetlik arilishish jeryanida bezi «rung» we «di» larning jem’iyet tereqqiyati bir qeder tézliship, küchi zoriyip, asasliq rol oynidi. (bashqa milletlerni assimilyatisiye qildi), yene bezi «rung» we «di» lar qoshumche rol oynidi. (bashqilar teripidin assimilyatisiye qilindi) yéghliq derwige kelgende (miladiyidin burunqi 476 ~ 221- yillar) xu’angxé deryasi wadisigha tarqalghan «rung» , «di»laridn hazirqi xébiy ölkisi ichide «jungshen begliki» ni qurghan shyenyülerdin bashqiliri xuashiya milliti we ular qurghan küchlükler beglikler teripidin qoshuwélindi. Yene beziliri chong chöllükning jenubi we shimaligha köchüp kétip, burundin shu yerde olturaqlashqan «rung» , «di» lar blen birliship ketti. Yéghiliq dewrining axirida jem’iyet tarixining tereqqiy qilishigha egiship, élimizning shimalda pa’aliyet élip barghan öz- ara bir- birige tewe bolmighan nurghunlighan uruq we qebililer peydinpey toplinishqa bashlidi hem belgilik térrotoriyide qebile ortaq gewdsini shekillendürüshke bashlidi. Bulardin bir eder ilgharraqliri medeniyet bosughisigha qedem qoyup, özlirining hakimiyitini qurdi (meslen, hunlar), arqidiraq qélip qalghanliri qebililer ittipaqini teshkil qildi (meslen, hunlar bilen teng bash kötürgen tungguslar) yaki uruq, qebile tarixiy basquchida toxtap qaldi.
Hunlar mana mushundaq qoshulush jeryani arqiliq miladiyidin ilgiriki 4- esirde peydinpey özining «qabiliyiti» ni ashkarilap, miladiyidin ilgiriki 3- esirde tarix sehnisige qedem qoydi. Ularning étnik menbesi yünyüler, guyfanglar, shyenshünler, «rung» , «di» «ghur» lar qatarliq burundin chong chöllükning jenubi we shimalida yashighan her qaysi milletlerni öz ichige alidu. Hunlarning étning menbesini yekke haldiki birer uruq yaki qebilidin kélip chiqqan dep éytish nahayti tes. Lékin, hun millitining shekillinishi jeryanida «hun» dep atalghan ulus ijtima’iy ishlepchiqirish küchi bir qeder ilghar, küchi bir qeder zor bolghanlitqin bashlamchi orunda turghan. Milletning shekillinishi we rawajilinishigha egiship «hun» dégen ulusning nami pütün milletke wekillik qilghan. Emiliyette, hunlarning ichki qisimidiki milliy terkibimu bir xil emes idi. Meslen: togha, yüwén, doghu, quchay, qanquy qatarliq qebililermu hunlarning terkibiiy qisimi ichide idi. Shundaqla her qaysi qebililerning töwinide nurghun uruqlar bar idi. Meslen: landi, quyan, lan, sübü, chyulin, ji’o, dangyü, xen, lang, suji, jorji dégendek. Buningdin bashqa yene atalmish «bashqa uruq» yaki «bashqa qebile» dikilerningmu hisabi yoq idi⑤. Bundaq murekkep milliy terkib hunlarning nurghunlighan uruq we qebililerning arlishishi we birlishishidin shekillen’genlikini ispatlap béridu. Hunlar bilen bille bash kötürgen tonggus we uningdin kéyin chong chöllükning jenup- shimalida bash kötergen oghan, siyanpi, jurjan, tura, türk, uyghur, qitan, mongghul qatarliq milletlerning milli terkibidikilerningmu mushundaq murekkep ikenligini buninggha qoshumche ispat qilishqa bolidu.
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