A Short History
After Stephen strengthened both his position and the position of his central administrative base, he systematically proceeded to consolidate the smaller, and thus individually hardly threatening counties, which he then entrusted to his followers. He also established a network of bishoprics which covered the entire country and endowed a number of monasteries and chapters. This naturally extended to Transylvania as well. Here, however, a precise reconstruction is made difficult, among other reasons, by a delay in written documentation and by the fact that the numerous wars and internal uprisings seriously damaged the religious depositories of these documents. Thus, the medieval material of the archives gives only incomplete information or even misinformation, since the "earliest" documents that have come down to us are not truly the earliest documents pertaining to these sites, but only the earliest that we have been able to discover.
It is certain, however, that the organization of counties in Transylvania followed a definite pattern, and that these territorial-administrative-economic units were designed in this area with the defense of the kingdom as the paramount consideration. Namely, the Transylvanian counties at this time did not have a defined border toward the "outside", in the direction of the Carpathians and the castles serving as the administrative centers were established on their most secure, western segment of the counties. While the counties and bishoprics -- among them the Csanád bishopric, which was headed by the tutor of the crown prince Imre, the later martyr and saint, Gellért -- were the products and depositories of a strong, central will, there emerged a fateful countercurrent, which we may refer to as the trend toward regional constitutional laws. Parenthetically : if we accept the etymology of the name Erdély (Transylvania) - and why shouldn't we? - namely : Erdõelve = Beyond the Forest (literally Trans-Sylvania), we must know that it was the central mountains of Erdély, the Bihar Mountains, that were covered with huge, dense forests beyond which, according to contemporary thinking, Erdély (Transylvania) was located.
Stephen, having defeated Koppány, and having warded off Gyula's forceful and Ajtony's less significant endeavors toward independence, was looking farther into the future. In order to increase the legitimacy of his son Imre, to guide him into the arduous profession of ruling, and to give him a taste of its reality, he used not only the Admonitions -- attributed to him but actually only inspired by him, but he also used the promising crown prince as an important war leader and, in fact, promoted him to a viceregal position. Thus, Emericus Dux, appointed by Stephanus Rex, was entrusted with Bihar, between the eastern border of the Great Plain and the western border of Transylvania, as a quasi autonomous realm. The new State thus evolved a dual administrative-economic axis, the first one between Esztergom and Székesfehérvár, which could be extended toward Pécs, the other one between Biharvár and Csanádvár, the northern pole of which was transferred shortly to Nagyvárad.
When Prince Imre was killed in a hunting accident in Bihar, probably along the upper reaches of the Berettyó, during a boar hunt, Stephen's hopes for a secure succession were lost. What remained was a dubious precedent, which was not unusual at this time and which was also familiar in Hungarian traditions. This was the institution of the ducatus (dukedom). Later, during the reign of the House of Árpád, this promising office was usually entrusted to the younger brother of the reigning king, who was then ready and waiting for the time when he could legally take the single, legal step toward the throne.
During the 11th century, a number of Petcheneg attacks reached Transylvania through the eastern passes of the Carpathians, and some of these attacks extended to the Great Plain. It became apparent that the traditional Hungarian system of the buffer zone with a wide, uninhabited area separating it from the neighboring people and countries failed to provide adequate protection, even though the defenders of this buffer zone were supposed to halt the first assault of the enemies, and even though there were defensive lines with one earthen defensive castle in every county. For this reason, additional castles were built according to a plan that would be called today "a defense in depth".
As far as the history of the settlements and of the ethnic mix of the population is concerned, the picture of the first centuries of Transylvania under Hungarian rule, can be determined from the names of the settlements and of the rivers. This nomenclature, which persisted even during the subsequent settlements by Saxons and Romanians with some modification according to their language uniformly attests that in the 9th and 10th centuries this region was shared by the remnants of the earlier Slavic population and the conquering Hungarians, in the most part well separated from each other. This arrangement was possible because the older Slavic population preferred, for reasons of defense, the heavily forested areas, while the lately arrived Hungarians settled in the valleys and basins more suitable for grazing and for agriculture.
No organic continuity can be demonstrated for the towns or larger settlements of the former Dacia Provincia. Sometimes even the simplest signs of life are missing in the ruins which have lain uninhabited for centuries. Their names are forgotten. They are recalled only by the enthusiasm of recent times, but initially the impetus is not the Daco-Romanian Continuity hypothesis. It is due rather to the currently popular and nostalgic retrospection to times long past and to antiquity. Neo-Latin was an earlier product of the love of Antiquity of its devotees. It was only later that it fit in well with the romantic, vigorous, national aspirations of the Romanians, and was most suitable to their ideology and rationalizations.
During the reign of Stephen and of his first successors, the social structure of Transylvania showed no difference from that of the country in general. The stratification, the rule and the subservience evolved in the same fashion as on "this side of the forest".
Why, and to what extent did this new East-Central European country, the Hungarian kingdom, need this province, which extended far to the east, and which differed from every other province by its natural geography? It is fundamental in this regard that those who rushed hither from the Etelkõz saw the entire Carpathian Basin as a unit which suited their way of life and which provided their desperately desired security. It is characteristic that they very soon relinquished the Viennese basin, which they also conquered as far as the present Melk, when they realized that it was a poorly defensible western salient. The correctness of their assessment is shown by the fact that the realm lasting from the conquest to the 20th century was interrupted for any length of time only twice. The Turks entered through the soft underbelly along the lower Danube, while the Germans (Austrians) entered along the upper Danube, from the Viennese basin.
Salt was the economically most important product of medieval Transylvania. Its commercialization and distribution was facilitated by the fact that its bulk could be transported by water, mostly on the Tisza and its tributaries, but also on the Maros network, which was a part of the Tisza network, but was important enough to merit special attention. Even though Hungary had century-long access to the Adriatic, the production of salt by evaporating sea water was more difficult and its transport more cumbersome than mining the salt deposits of the ancient seas and distributing of large blocks of rock salt.
Even though the data do not reflect it, it seems very unlikely that the mining of the previously so important Transylvanian precious metals was not continued under Stephen and under his first successors. It is also clear that a significant number of furs and raw hides were obtained from this region. One part of the very large herd of horses must also have served for export. It was this that stimulated the rapaciousness of the occasional invaders.
We had some kings whose activities and legends are characteristically related to a certain part of the country. Ladislas I, who was successful in arranging the canonization of Stephen, Imre and some others of his favorites, and who later was himself elevated to the gallery of Hungarian saints, according to legend, performed most of his great and miraculous deeds in Transylvania. The best known of these, also known as the St. Ladislas Legend, is a variation on the theme of his chivalrous deeds and relates how the king saved the daughter of the bishop of Várad from a marauding Cumanian fighter. This legend, which is depicted most frequently in Transylvanian churches -- oddly enough, mostly in the mining communities -- has an additional piquancy. It is not bad enough that the legend is full of pagan motives and allusions not quite becoming to a sainted king, but, that after the fight, the maiden saved from the Cumanian, "looked into the head" of the victorious knight, i.e. picked off the lice. This motif is disturbing not only because from today's perspective it is distressing that the knightly king, the future saint, had headlice, but also because such an intimate, personal activity by the maiden could have been performed only to her lover, a man who, speaking biblically, "had known her".
Returning to earth from the sphere of legends, it is certain that Ladislas I extended the borders of Transylvania to the east and settled a privileged class of border guards in Transylvania with the charge of protecting the internal foothills of the Carpathians against the bellicose tribes, firmly settled on the eastern slopes of the Carpathians and usually identified with the Cumanians. It seems likely that it was this group of soldiers, with whom he must have had frequent contact in the course of his numerous campaigns, who created his circle of legends and spread the word about his miraculous deeds, usually associated with military activities. It may also have been due to them that when their patron died during the summer of 1095, he was first buried in Somogyvár, but his remains where soon transferred to Nagyvárad.
Even though a small number of Petchenegs participated in the protection of the borders on the principle that the robbers make the best thief catchers, Ladislas also recruited his own bow and arrow cavalry from other parts of the country, and thus a large number of Hungarians joined those of their compatriots who remained in place immediately after the conquest. They were Hungarians, but they were not yet Székelys.
At this time, the internal organization and legal status of the Transylvanian counties were not in any way special. The counties and religious organizations followed the same pattern as in the other parts of the country. The one thing that should be noted is that when Ladislas' successor, King Koloman, brought Croatia under his rule he sent a voivode to take charge. This Slavic position of honor, previously unknown in our country, did affect Transylvania fairly soon and certainly from the end of the 12th century. It will cause many political problems and, later, will create even more problems for the recording historians.
The voivode specially appointed over a larger region could enjoy much more power, or could grasp more power than the ispáns (comes) in charge of the smaller, individual counties. The temptation was great for the representative of the central authority to further his own ambitions at the expense of the regional interests. The voivodes frequently became rebellious little kings. On the other hand, in the case of the newly acquired Croatia, this form of legal administration was appropriate, if for no other reason, than for the pacification of the local southern Slavic people and of their leadership and reassurance that in this way they may have a certain amount of autonomy. In the case of Transylvania, it has led to the assumption that there was such an independence of the region and of its people. For this there is no evidence and no precedent in the objective study of the 10th and 11th centuries. If there was any such independence, it was much earlier, at the time of the gyulas, and certainly no later than the time of Ajtony.
How Does it Happen that Three is Really Four?
As mentioned in the Prologue, one of the historic, and not geographic, characteristics of Transylvania was its specific population. Even at the earliest mention of them, they were already a Hungarian speaking people, and yet they were the clearly distinctive Székelys. They considered themselves to be the descendants of the army of Csaba, one of Attila's sons, who returned to Transylvania along the Highway of the Armies -- the heavenly Milky Way. They thus considered themselves to be Hun in origin. This is one of the world-wide Savior myths, in which the divine liberator is not some placid prophet who can be crucified, but a belligerent leader of armies. The origin and prehistory of the Székelys are lost in obscurity, or rather there are so many hypotheses concerning them, that both the interested layman and the inquisitive expert are overtaken by dizziness. It has been mentioned repeatedly, but without any evidence, that the Hungarians already found them in the Carpathian Basin in 895. Their archaic organization clearly points to Asiatic Turcic traditions strengthened by the long-time survival of Turcic runic script among them, yet the Székely dialect shows no deviation whatever from the Hungarian as far as the occurrence and prevalence of Finno-Ugrian, Turcic or other linguistic remnants is concerned. It is a fact that in the campaigns of the Árpád era, they had to serve both as scouts and as rearguard. This suggests a recent contact since the dangers and bloody losses ensuing from these assignments were always imposed by the military rulers of the nomadic peoples on their latest allies or subjects.
The least controversial theory of their origin suggests that the Székelys were remnants of the Kabars who joined the Hungarians at the time of the dissolution of the Khazar Khanate, when the perhaps forcefully ejected Hungarians started out to find a new homeland. It is certain that they were not scattered, or at least not scattered as much as the seven conquering Hungarian tribes during the postnomadic period, when Hungarian society was transformed and reshaped by the strength and the demands of the centralized royal power.
They became guardians of the borders. They were not the first ones and not the last ones. Yet, they served in this capacity for such a long time, and with such lasting effects on the life of numerous generations, as was unprecedented among the Hungarians in the Carpathian Basin.
In Transylvania, in the Székelyfõld (Land of the Székelys), a large and tightly knit block emerged. In the other borderlands of the country, thus principally in the southwestern part of Transdanubia, the Gõcsej, north of Pozsony and in the Bihar, the individuality of the small Székely groups, their autonomy and characteristics rapidly started to disintegrate, fade and disappear. Next to Transylvania, the most persistent traces come from Gõcsej, but among the people in this region only the faintest folkloric traditions testify to their original provenance.
The basic population was divided into six clans which, in turn, were sub-divided into four branches each, and thus gave structure to society, to the family and to the economic and military existence of the nation. The judges who saw to their affairs and their leaders in war were designated so that inheritance, election, recall and rotation all played a role. In such a system, there was considerable rigidity but also not a little flexibility.
When the Transylvanian Székely "szék"-s were established -- szék in this context means a territorial and administrative unit and, incidentally, is totally unrelated to the name of the people -- the societal structure of these units duplicated and reflected the national whole. They did not move or settle by clans or by branches if such a move was forced upon them, but always in almost random groupings assembled from the entire nation. This was carried to the point that when some major disaster reduced or destroyed a branch, the area was reconstituted and replenished from the other branches in order to maintain the continuity of tradition.
For a long time, the Székelys kept to simple animal husbandry and to a grazing economy with a nomadic changing of their pastures. The forests and the land were owned jointly. The families had the right to use the land but had no right of ownership. Even later, when private ownership became stronger, a sensible collectivism was stubbornly maintained with a village-based joint ownership and with the repeated opportunity to redistribute joint property according to need. Yet, they could not remain untouched by their feudal environment, and there was also an ongoing internal differentiation. Thus, a Székely nobility evolved on an economic basis. The rest of the population was divided into those who fought on horseback and those who fought "only" on foot, thus forming the three classes identified clearly both in peace at home and in war. The Székelys gained their privileges and independence with their own blood and toil. These are frequently threatened and the Székelys must stand up again and again in their defense They protest verbally, in writing and, occasionally, by taking up arms. This will be discussed later. Let us now return to the fateful history of the original settling of the land.
During the first third of our millennium much was already decided in a most ominous fashion. There are few written sources for fixing the years of their beginning. It can, however, be determined from indirect sources that the first Székely settlements in Transylvania took place during the reign of the first kings of the House of Árpád. When, during the reign of Géza II (1141-1162), in the middle of the 12th century, large scale German colonization took place which was going to have effects lasting nearly a millennium, the Germans settled in areas from where the border-guarding Székelys had been moved out, to be closer to the actual frontiers.
German colonization? In Transylvania, this group, traditionally strong in numbers, wealth and intellect, underwent a fateful decline only toward the middle of the 20th century. We refer to this German speaking population as the Saxons, just as we do to the related population in today's Slovakia, the former Hungarian Felvidék, and Upper Hungary. In contrast, the also German speaking groups who were settled in western and southern Transdanubia, in the southern Great Plain -- mostly in the segment belonging to Serbia, where they formed an almost continuous ring -- in a semicircle around Buda, and who also lived and live in decreasing numbers in scattered locations throughout the rest of the country, were called in the common parlance the Svabians.
A significant percentage of the "Saxons" are ethnically truly of Saxonian origin. Of our "Svabians" only a small fraction came originally from Svabia. In both groups there was a significant influx of many other ethnic German groups during the Middle Ages, as well as in more recent times. It is almost a historic accident that because of the ethnic origin of a few leading families, these two categories of Germans became a rigid fixture in the Carpathian Basin and retained their designation in a dual and parallel fashion, assimilating subsequent and different German ethnic groups.
Transylvania became familiar with the county system. Then the Crown relegated Transylvania, or rather a part of Transylvania to the authority of a voivode, the holder of which title stood between the counties and the central administration. The autonomy of the Székelys survived in the szék-s or seats, where they were gathered into territorial and ethnic blocks. The arriving Saxons, whose first waves originated in and around Luxembourg and who left there to escape the rigid, feudal shackles, were also organized into szék-s and thus gained special opportunities and an autonomous administration. They also did not have to adapt themselves to the county system.
Later on, a Székely ispán was appointed. For a while, however, the Székely and Saxon szék-s were withdrawn from the voivode's authority and were combined under the control of the Szeben ispán. At this time -- we are in 1210 -- a source mentioned the Szeben ispán as the one who led the Székelys, the Saxons, the Petchenegs and the Romanians in war. The emphasis here is distinctly on the latter. Shortly before this time, the Pechenegs still attacked several times across the eastern Carpathians. The earlier Székely settlements were established largely for this reason. Later the Petchenegs became satellites, "robbers into thief catchers", and guardians of the borders. Their small numbers hastened their assimilation. We are not concerned with them here, but must mention, however, that it was not they who represent the fourth element in medieval Transylvania which appeared last, or perhaps simultaneously with the Saxons, and which joined the other communities induced or forced by circumstances into a lasting union.
Let us list the four : Hungarians, Székelys, Saxons and Romanians. The list is not weighted in any way and represents only the historic sequence. It is an open question why we are separating the Hungarians and the Székely into separate "nations" when they spoke the same language and who, according to one view, differed from each other but very slightly. This may even lead us into the camp of those who, for whatever reason, wished to decrease the demographic and historic role of the Hungarian presence in this region (hypothesizing even that the Székelys are Hungarianized Romanians). The answer is that the Székelys who were very proud, liked to consider themselves as a separate "nation", particularly when they hoped that this separateness would assure them their privileges as guardians of the borders, their Székely freedom and the autonomy inherent in their szék-s. A Székely "nation" is not a fiction, but has to be interpreted in the context of the times and of the prevalent legal concepts. The concept had a different meaning than what it has today. It meant a tribe or a tribal association -- that is, a community of shared obligations, rights, duties and possibilities.
The predecessors of the early-latter day Romanians, who established their country late, but very successfully, were living at the time of the Hungarian conquest in the Central Balkans, where they were in close linguistic proximity with the Albanians who remained much closer to their original region. Linguistic evidence also suggests that most of them engaged in a pastoral life in the mountains. Since at that time this very hard life had little appeal, the higher mountainous regions gave them ample opportunities for expansion. In the early sources, Byzantium, a major power fighting a desperate defensive war at this time, called them the Wallachians, and it was only in the last century that this term became the pejorative designation of Oláh. The Byzantians actually called all the latinizing, non-Greek Balkanian people Wallachians, and were pleased to use the people so designated for their own purposes. The region was recognized as a desirable area during an almost incidental campaign -- note how the Hungarians discovered the Carpathian Basin during their first Central European incursion, and the idea of establishing a permanent residence here had considerable appeal.
We can find the first indications of an approach of the Wallachians from the external slopes of the Carpathians toward the Hungarian territory during the Byzantian campaign involving Transylvania in 1166. These dates -- the Byzantian campaign of 1166 and the campaign of the Szeben ispán in 1210, using Wallachian fighters (actually against the Bulgarians and not the Byzantines) -- determine the time when we can definitely assert that there was a Romanian ethnic presence on the soil of Transylvania. Their gaining strength was contributed to markedly by one of the greatest Hungarian historical cataclysms. But first an interlude.
There was already an organized German colonization in Transylvania, on territory formerly inhabited by the Székelys, when other, Germanic newcomers appeared, this time from the east. The Teutonic Knightly Order, authorized by a Papal Bull of 1198, had barely been established by German nobles in Palestine from among the knightly crusaders, when they were expelled from the Holy Land. They were chased back to Europe, and in 1211 the benevolent Andrew II (1205-1235) invited them to the Barcaság, mainly in order for them to oppose the Cumanian attacks and to convert the Cumanians, which truly was their mission. The Teutonic Order, which later proved to be so aggressive, very soon attempted to establish an independent country on the land received from us and to place themselves under the protection of the distant Pope and thus free themselves from the nearby Hungarian king. When after a number of ominous signals Andrew discovered that instead of the wooden castles, which he had very hesitantly approved, the Teutonic Knights were beginning to build permanent stone castles, the disappointed king expels them in 1225 by force of arms. Fleeing from Palestine, the Teutonic Order -- after the brief interlude of their Transylvanian settlement -- were issued a later much regretted invitation by the Poles and settled in Prussia and along the Baltic littoral. We will not follow their adventurous and, for so many, tragic and painful history.
Returning to the Romanians, Wallachians -- the first charter which mentions them relates to the land of a Romanian village chief, in the Szõrénység and is dated 1247. They were primarily engaged in sheep and goat grazing, but as a consequence of their migratory way of life, they also bred horses and inhabited almost all habitable parts of a very wide area, north of Macedonia and south of Moldavia. Thus, to find the precise location of their original home is even more hopeless than it is for the Hungarians. For centuries, their main characteristic was migration, during which they lived and moved among a number of different ethnic groups. They participated in markets and, with their animals functioned as highly regarded carters and transporters. Wherever they were, they participated in local activities but the looseness of their affiliations satisfied their needs of the time. It did not, however, promote the concentration of the population needed for the formation of a country. It did maintain a way of life with a number of archaic traits. This initial dilatoriness, which was not rare at the turn of the millennium, was maintained by them for many-many generations.
Their coherence was strengthened by their religion. Examined in more detail, the animal husbandry which was pervasive among the Wallachians, albeit by no means exclusive to them, is hard to compress into the neat categories drawn up by the economic historians and ethnographers. A few definitions become unavoidable: in a nomadic system, the change of pasture -- primarily the change between summer and winter pastures -- involves the migration of the entire population. When only the shepherds accompany the flocks to the winter pastures, it is known as transhumation. This may have meant a trip of several hundred kilometers, twice each year and also forced the men into lengthy absences from their families. It had enormous effects on sexual customs and on the raising of children. In high altitude grazing, the flock grazed during the summer in the lush mountain meadows, and in the winter lived in stables on forage gathered during the summer. In these cases, the pasture and the home were usually not too distant from each other, and family life was not subject to a seasonal periodicity.
Depending on the region and the period, these three methods of animal husbandry were used interchangeably by the Wallachians. A description -- admittedly from the last century -- is so singularly affective that I must quote it. It describes the existence of a fourth method. Thus, "The life of these herdsmen is very singular and quite different from that of any other shepherd. With 60-70 of their master's goats they roam over the bare crags all winter. Completely left to their own devices, they are far from any social contacts and may not see another human being for months. In previously designated spots, such as caves or hollow trees, their master will have deposited cornmeal for them which the shepherds use as they go along. There is no variety in their days, they pass in complete uniformity. Such a shepherd picks a large beech tree and fells it in such a fashion that it falls unto one or two other beeches and thus bring down three trees at the same time. The more the better. His work takes several hours during which the goats watch from a safe distance, chew their cud and wait for their meal being prepared. When the centuries old beech trees hit the ground, the shepherd gives a yell and the hungry herd strips the buds and bark with their sharp teeth. The shepherd, having removed the snow, builds a huge fire and filling a large kettle with snow hangs it on a metal tripod. When the water boils, he adds cornmeal from his shoulder bag, stirs it into a porridge and dines as contentedly as the city dweller at a six course dinner. He slakes his thirst with the snow melted in his kettle and stretching out on a pile of branches sleeps soundly, having been awake all night for fear of predators. After the goats have consumed their dinner, they lie down but the shepherd soon interrupts their rest. He breaks a path through the deep snow and the goats follow in single file and so they go down into a valley where they spend the night, protected from the howling winds. He does not close his eyes all night and building several small fires around the herd to keep away the slavering wild animals, watches them until the morning. Should it start snowing again at night, the shepherd immediately rousts the herd from its rest and keeps them moving back and forth. Thus, they stamp the snow down, keep warm and also keep from being covered by snow. This is the daily routine of the mountain goat herd. Finally, after six months of misery, hard even to imagine for a person used to social intercourse, with a face blackened by storms and freezing cold, but with a sound, healthy stomach and in good strength he descends with his herd to the village."
I quoted from: "Sándor Ujfalvi, the old Hunter. Kolozsvár in the year 1854". I did this not only to show a new, albeit rather extreme form of animal husbandry; the quote says more about the incredible tenacity and simplicity shown by the men engaged in this form of animal care, who lived among their animals which, in turn, survived on buds and bark. This adaptability and the willingness to live like this were major factors in their entry into and expansion within the Balkans and the Carpathian Basin. This was a vastly different approach than that of the other nations -- including the Hungarians -- who brought their cattle and horse breeding practices and their warlike traditions with them from the steppes of Asia.
In the region where the Wallachians lived and moved for a long time as transients, Romanianization was much stronger than in Transylvania and in Transylvanian Dacia. This was the area where the Proto-Romanians -- under strong Slavic and other influences - became Latinized in their language and in the demonstrable orientation of their leading classes. They evidently also mingled, here and there, with the descendants of the early Dacians. This is a much more defensible hypothesis than that of the local Transylvanian continuity.
Their Latinity, while clearly dominant as far as their language is concerned, did not prove to be very strong in a much more important area. Initially, they were under the aegis of Christianity, following the Latin ritual. But the proximity of Byzantium, and perhaps under the influence of the Slavic people, they soon and irrevocably fell under the dominance of the Eastern Ritual. The Greek Orthodox Church, the Pravoslavia, never shaken by the Reformation that hit its Western counterpart, solidly permeated the entire social structure. Through religious instruction, philosophy and mentality it became a decisive factor for entire regions and people. Even today, the dividing line in the Balkans and in the Carpathian Basin is not geographic or historic, but religious. It is the line between the Roman and the Eastern Rites that separates Central Europe from Eastern Europe.
Gothic Spires and Onion Domes
Coming to the end of this chapter, we arrive in the middle of the 13th century. At this time, there were only two Transcarpathian events which affected the Wallachians and which deserve attention. For a short time, there was a Bulgarian-Wallachian state, and this was significant since it meant that the Wallachians, this Proto-Romanian ethnic group, began to participate in a higher order of organization than previously. Secondly, the Cumanians, whose proximity was the reason for the invitation to the Teutonic Order, also began to develop a more advanced administrative structure in the area to the east and to the south of the Carpathians. The Cumanians were transiently allied to the Bulgarian-Wallachian block, mentioned above, but the increasing pressure by the Tatars (Mongolians) from the East, made them look for assistance to the West and even accepted Christianity.
When Andrew II crowned his eight-year-old son Béla, the later Béla IV, as associate king -- remember, there was a precedent for this -- he gave him Transylvania as a "practice kingdom". When Béla reached adulthood, one of his main concerns was to attach Cumania to Hungary. In this he was eventually successful. By the time it was accomplished, however, a significant part of the Cumanian population is Wallachian. A basic area began to take shape, extending from the Havasalfõld to Moldavia, where there were first Romanian Voivodates, later Romanian principalities and finally -- much later -- the present Romanian fatherland. Young King Béla's conquests in the direction of Cumania were so successful that Hungarians, Székelys and Saxons in large numbers, voluntarily or otherwise, migrated to the region beyond the Carpathians. It is at this time that the ancestors of the Hungarians known as Csángós (wanderers ?) settled in Moldavia. Although the Hungarian conquerors initially occupied the Viennese basin as well, they rapidly withdrew from there to the line of the Lajta river. In the end, the Moldavian Csángó were the only remaining block of Hungarian extraction beyond the Carpathian Basin.
A Short History