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2017,
№
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5
HISTORIOGRAPHY // ÒÀÐÈÕØÓÍÎÑËÈÊ //
ÈÑÒÎÐÈÎÃÐÀÔÈß
KAMOLIDDIN SHAMSIDDIN
Professor, TSIOS
On the religion of the Nawbahar temple in Balkh
Abstract.
This article is devoted to discuss what kind of religion people worshiped in
the Nawbahar temple in Balkh in pre-Islamic times. In medieval sources there is different
information about character of a cult in the Nawbahar temple in Balkh. According to
some sources, this temple was a temple of fire worshipers, i.e. Zoroastrians, according to
another sources – it was a temple of idolaters, i.e. Buddhists. I think that the Nawbahar
temple was built in reign of the Turkic qaghan El-Tegin (Parmuda, Nili-Khan) and in VI–
VII centuries AD it was a cult centre of the Manichaeans.
Keywords and expressions:
Tokharistan, Balkh, Buddhism, Zoroastrianism, Mani-
chaeism, temple, Sasanids, Turks, Arabs.
Аннотация
.
Ушбу
мақолада
исломгача
бўлган
даврда
Балхдаги
Навбаҳор
ибодат
-
хонасида
одамларнинг
қайси
динга
эътиқод
қилганлиги
муҳокама
қилинган
.
Ўрта
аср
манбаларида
Балхдаги
Навбаҳор
ибодатхонаси
тўғрисида
ҳар
хил
маълумотлар
мав
-
жуд
.
Баъзи
манбаларга
кўра
,
ушбу
ибодатхона
оловга
сиғинувчиларнинг
,
яъни
Зар
-
душтийларнинг
ибодатхонаси
бўлган
;
бошқа
манбаларга
кўра
эса
,
мазкур
ибодатхона
бутпарастлар
,
яъни
Буддавийларга
тегишли
бўлган
.
Ўйлашимча
,
Навбаҳор
ибодат
-
хонаси
Турк
ҳоқони
Эл
-
тегин
(
Пармуда
,
Нили
-
хон
)
ҳукмронлиги
даврида
қурилган
ва
милодий
VI
–
VII
асрларда
манихейликнинг
культ
маркази
бўлиб
ҳисобланган
.
Таянч
сўз
ва
иборалар
:
Тохаристон
,
Балх
,
буддавийлик
,
зардуштийлик
,
мани
-
хейлик
,
ибодатхона
,
Сосонийлар
,
турк
(
ий
)
лар
,
араблар
.
Аннотация
.
В
данной
статье
говорится
о
вероисповедении
в
храме
Навбахор
в
городе
Балх
в
доисламское
время
.
В
средневековых
источниках
дана
разная
информация
о
характере
культа
храма
Навбахор
в
городе
Балх
.
По
некоторым
источникам
,
этот
храм
относился
к
зороастризму
,
а
по
другим
данным
относился
к
буддистам
.
По
-
нашему
мнению
,
храм
Навбахор
был
построен
во
времена
правления
тюркского
хана
Элтегина
и
являлся
центром
культа
манихейства
в
VI
–
VII
вв
.
Опорные
слова
и
выражения
:
Тохаристан
,
Балх
,
буддизм
,
зороастризм
,
мани
-
хейство
,
храм
,
Сасаниды
,
тюрки
,
арабы
.
In medieval sources there is different information about character of a cult in the
Nawbahar
1
temple in Balkh. According to some sources, this temple was a temple of
1
Nawbahar (
رﺎﻬﺑﻮﻧ
) is a Middle Persian (Pahlawi) form of the Sanskrit
nava
vihara
– “New Buddhist
monastery”. According to al-Khwarazmi, the word
а
l
-
buhar
(
رﺎﻬﺒﻟا
) means “house of idols” of the Indians.
ORIENTAL STUDIES / SHARQSHUNOSLIK /
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fire worshipers (
رﺎﻨﻟا
ةﺪﺒﻋ
) or
al
-
ma
ğ
us
(
سﻮﺠﻤﻟا
), i.e. Zoroastrians
1
, according to
another sources – it was a temple of idolaters (
نﺎﺛوﻻا
ةﺪﺒﻋ
), i.e. Buddhists
2
. The
Chinese pilgrim Hiuen Tsiang, who visited Balkh circa 630 AD called the main
temple of Balkh “nava sangharama”
3
, i.e. “new Buddhist monastery”, and mentioned
there a statue of Buddha and goddess P’i-sha-men (Vaišravana deva)
4
.
According to al-Mas‘udi, Nawbahar temple was dedicated to the cult of the
Moon and it was built by the king Manushahr
5
, i.e. Manuchihr
6
. The same author
in other place mentioned that Nawbahar was a fire temple (
رﺎﻨﻟا
ﺖﻴﺏ
)
7
. It was a
place of worship and pilgrimage in the days before treatment of the king Gushtasp
in Zoroastrianism
8
. Zoroaster arrived in Balkh from Azarbaijan and the king
Gushtasp accepted his faith. According to Middle Persian (Pahlawi) sources,
Spandiyat, son of Vishtaspa, has built in Bahl (Balkh) sparkling capital Navaza
and founded a miraculous fire of Vahram
9
. Spandiyat of the Middle Persian
(Pahlavi) sources mentioned in Islamic sources as Isfandiyar, son of Gushtasp,
who subsequently extended this new doctrine in the east and the west, using a
power or peacefully. In all countries, from China to Rome he built temples where
people worshiped the fire. Zoroastrianism became the dominant religion in Iran
and Mesopotamia. Buddhists were expelled from Balkh to the east
10
. Ibn al-Faqih
mentioned that Nawbahar temple was founded by the Barmakids – originally an
ancient noble Persians, whose members, like the Quraysh worshiped idols. The
1
Сиасет
-
намэ
.
Книга
о
правлении
вазира
Х
I
столетия
Низам
ал
-
Мулька
/
Перевод
,
введение
в
изучение
памятника
и
примечания
Б
.
Н
.
Заходера
. –
М
.–
Л
.:
Изд
-
во
АН
СССР
, 1949. –
С
. 174;
Абу
Райхан
Беруни
.
Индия
/
Перевод
А
.
Б
.
Халидова
и
Ю
.
Н
.
Завадовского
.
Комментарии
В
.
Г
.
Эрмана
и
А
.
Б
.
Халидова
/
Избранные
произведения
.
Т
. 2. –
Т
.:
Изд
-
во
АН
УзССР
, 1963. –
С
. 66–67;
Абу
Бакр
‘
Абд
Аллах
ибн
‘
Умар
ибн
Мухаммад
ибн
Давуд
Ва
’
из
ал
-
Балхи
.
Фада
’
ил
-
и
Балх
/
Изд
. ‘
Абд
ал
-
Хайй
Хабиби
. –
Техран
, 1350/1971. –
С
. 20–37.
2
Ibn al-Fakih al-Hamadani. Compendium Libri Kitab al-Buldan / Ed. M.J. de Goeje. BGA, pars 5.
Lugduni-Batavorum: E.J.Brill, 1967. 322–324.
3
The Sanskrit word
sangharama
– “Buddhist temple” used in Arabic and Persian in form
san
ğ
ar
(
ﺮﺠﻨﺳ
) or
san
ğ
aristan
(
نﺎﺘﺳﺮﺠﻨﺳ
)
.
4
Beal R. S. The Life of Hiuen Tsiang Shaman Hwui Li / Translated with an introduction
conrtaining an account of the works of I-Tsing. New edition with a preface by L.Cranmer-Byng,
2
nd
reprint. – Delhi, 1990. –
Р
. 49.
5
Ма
nuchihr – legendary king belonged to the ancient Persian dynasty of Pishdadids.
6
Macoudi. Les prairies d’or / Text et traduction C. Barbier de Meynard. T. IV. – Paris: Societe
Asiatique, 1861–1877. –
Р
. 47–49.
7
Macoudi. Les prairies d’or / Text et traduction C. Barbier de Meynard. T. VI. – Paris: Societe
Asiatique, 1861–1877. –
Р
. 414.
8
Бартольд
В
.
В
.
Иранский
буддизм
и
его
отношение
к
исламу
//
Соч
.
в
9
томах
.
Т
. 7.
М
.:
Наука
, 1971.
С
. 469 – 472. –
С
. 469.
9
Markwart J. A Catalogue of provincial capitals of Eranshahr / Pahlavi text, version and
commentary. – Roma, 1931. –
Р
. 10.
10
Абу
Райхан
Беруни
.
Индия
/
Перевод
А
.
Б
.
Халидова
и
Ю
.
Н
.
Завадовского
.
Комментарии
В
.
Г
.
Эрмана
и
А
.
Б
.
Халидова
/
Избранные
произведения
.
Т
. 2. –
Т
.:
Изд
-
во
АН
УзССР
,
1963. –
С
. 66–67.
ORIENTAL STUDIES / SHARQSHUNOSLIK /
ВОСТОКОВЕДЕНИЕ
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main sacred temple was named Barmak, which is handed down
1
. According to al-
Balkhi, Nawbahar temple was built during the reign of the
shahanshah
Khusraw I
Anushirwan, i.e. in the second half of the 6
th
century AD
2
.
Thus, the sources are very contradictory about time of foundation and nature of cult
in the Nawbahar temple. In my opinion, Nawbahar temple was a place of worship of
different religious communities throughout the different stages of history. Initially (in
the beginning of the I millennium BC) this temple was dedicated to the cult of the
Moon, then in the Kushan period, it was converted into a Buddhist temple. During the
Sasanids (in VI century AD) the Nawbahar became a Zoroastrian temple, and in the
VI–VII centuries the Turks converted it again to a Buddhist shrine.
It is known that early medieval period the Buddhism was widely spread among
the Turks. Restoration of many Buddhist temples in the Kushan period in Tokharistan
and building new temples in the 6
th
–7
th
centuries AD associated with activities of the
Turks
3
. These include Buddhist monastery Ajina-Tepa built in the middle of the 7
th
century in 40 km north of the ancient city Kafir-Qal‘a in the Vakhsh valley
4
, Buddhist
complex Ushtur-Mullah in settlement Tepa-i Shah
5
, and Buddhist temple in the
ancient city Qal‘a-i Kafirnigan in Kubadiyan
6
. According to the Chinese traveler
Huei Chao, approximately half population of Khuttalan were Turks in 726. The
governor was also Turk. The king, the aristocrat Khuttalan confessed the Hinayana
school to the Buddha’s teaching. There were a lot of Buddhist monasteries and
monks
7
. Turks are associated with the building and functioning of the Buddhist
temple of 7
th
–8
th
centuries on the site of Kuva (Kuba) in Fergana. In the main hall of
the temple had been discovered a large statue of the Buddha with Turkic features
8
.
One of the earliest “Turco-Sogdian” coins of Fergana has image of impassive face of
deity or priest, which is typical for the Buddhist iconography
9
.
Inside the Nawbahar temple there were the idols brought here from India, Sind
and different parts of Tokharistan according to some sources. Every year in the
6
th
day of celebrating of Nawruz numerous pilgrims from whole Tokharistan,
1
Ibn al-Fakih al-Hamadani. Compendium Libri Kitab al-Buldan / Ed. M.J. de Goeje. BGA, pars 5.
– Lugduni-Batavorum: E.J.Brill, 1967. –
Р
. 323–324.
2
Абу
Бакр
‘
Абд
Аллах
ибн
‘
Умар
ибн
Мухаммад
ибн
Давуд
Ва
’
из
ал
-
Балхи
.
Фада
’
ил
-
и
Балх
/
Изд
. ‘
Абд
ал
-
Хайй
Хабиби
. –
Техран
, 1350/1971. –
С
. 18–19.
3
Камалиддинов
Ш
.
С
.
Историческая
география
Южного
Согда
и
Тохаристана
по
арабо
-
язычным
источникам
I
Х
–
начала
Х
III
вв
. –
Т
.:
Узбекистан
, 1996. –
С
. 195–196, 204–205.
4
Литвинский
Б
.
А
.,
Зеймаль
Т
.
И
.
Аджина
-
Тепа
.
Архитектура
.
Живопись
.
Скульптура
. –
М
.:
Искусство
, 1971.
5
Зеймаль
Т
.
И
.
Буддийская
ступа
у
Верблюжьей
Горки
(
к
типологии
ступ
правобережного
Тохаристана
) //
Прошлое
Средней
Азии
. –
Душанбе
:
Дониш
, 1987. –
С
. 73–74.
6
Литвинский
Б
.
А
.
Настенная
живопись
Калаи
-
Кафирнигана
//
Кавказ
и
Средняя
Азия
в
древности
и
средневековье
(
история
,
культура
). –
М
.:
Наука
, 1981. –
С
. 131–133.
7
Бернштам
А
.
Н
.
Историко
-
археологические
очерки
Центрального
Тянь
-
Шаня
и
Памиро
-
Алая
(
МИА
СССР
,
№
26). –
М
.–
Л
.:
Изд
-
во
АН
СССР
, 1952. –
С
. 190;
Литвинский
Б
.
А
.,
Соловьев
В
.
С
.
Средневековая
культура
Тохаристана
(
в
свете
раскопок
в
Вахшской
долине
).
–
М
.:
Наука
, 1985. –
С
. 120.
8
Булатова
-
Левина
В
.
А
.
Буддийский
храм
в
Куве
//
Советская
археология
, 1961,
№
3. –
С
. 241–245.
9
Смирнова
О
.
И
.
Сводный
каталог
согдийских
монет
.
Бронза
. –
М
.:
Наука
, 1981. –
С
. 24.
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India, Turkistan, Irak, Sham (Syria) and more far countries
1
came in Balkh.
Celebratory ceremonies in vicinities of a temple of Nawbahar proceeded 7 days
2
.
Both the Turks and the Persians
3
worshiped in the Nawbahar temple.
It means that not only Buddhist but also other canons dominated in the Naw-
bahar temple. First, here annually pilgrims not only from India, Sind, Tokharistan
and Turkistan where the Buddhism has been extended, but also from Iran and
Sham, i.e. Syria (or Byzantium), where Buddhism centers have never been came.
Secondly, celebratory ceremonies in a temple were spent during the Nawruz – as a
sacred holiday of Zoroastrians. On the other hand, pilgrims from Iran and Byzan-
tium could not be Zoroastrians, because in the temple have been put the idols
brought from India, Sind and various parts of Tokharistan that contradicts to the
canons of the Zoroastrianism and Christianity.
Thereupon the data of some Arabian sources are are also interesting. Accor-
ding to some of them, local rulers of Balkh (
ﻒﺋاﻮﻄﻟا
كﻮﻠﻡ
) were not the Zoroas-
trians, but they confessed religion of the Sabies and esteemed the Sun, the Moon,
the Fire and seven stars
4
, and the temple of Naubahar was devoted to the cult of
Moon
5
. In the Arabian sources the word “Al-Sabi” used, mainly, for the Hanifs,
the Harranian pagans
6
, and also followers of the Manichaeism.
It was mentioned, that idolaters (
مﺎﻨﺻﻻا
ةﺪﺒﻋ
), who worshiped idols (
ﻦﺛو
), bulls
and cows, and also people worshiped to the Moon (
ﺮﻤﻘﻟا
ةﺪﺒﻋ
), who recognized the
Moon as one of the greatest angels, in the work of al-Fakhri devoted to various
religions. They imagined the Moon as the spouse of the Sun and worshipped to an
idol in form of the Taurus
7
.
Historian Al-Shahristani, who was interested in information about religious, wrote
that “Two Vishtaspa kings of Balkh confessed the Sabian religion. They worshiped
the stars, and especially esteemed two main heavenly bodies”, i.e. the Sun and the
Moon
8
. Belief of the Sabians was founded on the ancient Chaldean religion, people
worshiped to all heavenly bodies
9
. According to al-Biruni, the Keyanids dynasty, who
1
In the text:
تﺎﻡﺎﺷ
, i. e. other western countries than Sham, probably, Rum or Byzantium.
2
Абу
Бакр
‘
Абд
Аллах
ибн
‘
Умар
ибн
Мухаммад
ибн
Давуд
Ва
’
из
ал
-
Балхи
.
Фада
’
ил
-
и
Балх
/
Изд
. ‘
Абд
ал
-
Хайй
Хабиби
. –
Техран
, 1350/1971. –
С
. 17–18.
3
Ҳофиз
-
и
Таниш
ибн
Мир
Муҳаммад
ал
-
Бухорий
.
Абдулла
-
нома
.
Шарафнома
-
йи
Шоҳий
.
2-
том
. –
Т
.:
Фан
, 1966–1969. 137-
б
.
4
Ibn Wadhih al-Ja‘kubi qui dicitur. Historiae.
Р
ars I. / Ed. M.Th.Houtsma. Lugduni Batavorum:
E.J.Brill, 1883. –
Р
. 179.
5
Macoudi. Les prairies d’or / Text et traduction C. Barbier de Meynard. T. V. – Paris: Societe
Asiatique, 1861–1877. –
Р
. 6–7.
6
Бартольд
В
.
В
.
К
вопросу
о
сабиях
//
Соч
.
в
9
томах
.
Т
. 6. –
М
.:
Наука
, 1966. –
С
. 469–486.
7
‘
Али
ибн
Мухаммад
ибн
‘
Абдаллах
ал
-
Фахри
.
Китаб
талхис
ал
-
байан
фи
зикр
фирак
ахл
ал
-
адй
a
н
(
Краткое
разъяснение
к
перечню
последователей
разных
вер
).
Факсимиле
руко
-
писи
.
Издание
текста
,
предисловие
,
краткое
изложение
содержания
и
указатели
С
.
М
.
Про
-
зорова
. –
М
.:
Наука
, 1988. –
С
. 42–43.
8
Al-Shahrastani. Kitab al-milal wa-l-nihal / Ed. by Cureton. vol. 1. – London, 1846. –
Р
. 431.
9
Hamzae Ispahanensis, Annalum, libri X / Ed. M.E. Gottwaldt.
Т
. 1. Textus arabicus. – Petropoli–
Lipsiae, 1814. –
Р
. 4–5; Al-Khowarezmi, Abu ‘Abdallah Mohammed ibn Ahmed ibn Jusof al-Katib,
Liber Mafatih al-‘Olum / Ed. G. van Vloten. – Lugduni Batavorum: E.J.Brill, 1968. –
Р
. 175.
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came to al-‘Iraq from Balkh were Chaldeans. Keyanids honored two main heavenly
bodies, as well as all of the stars and elements, and regarded them as sacred before the
time, until Zarathustra appeared after 30 years of the king Vishtaspa’s reign
1
. These
data suggest that even before the appearance of Zoroastr people in Balkh worshiped
heavenly bodies. In the next eras this ancient cult had been adapted to new religions –
Zoroastrianism, Buddhism and Manichaeism.
According to Chinese sources, Manichaean worshiped 7 luminaries – the Sun,
Moon and five planets, and according to their doctrine, preside 7 days of the week.
Names of 7 days of the week in the Sogdian calendar were dedicated to the
Avestian deities, which became later the names of heavenly bodies – the Sun,
Moon, planets, and “lunar stations”
2
. It should be noted that in the Nawbahar
temple celebration continued also for 7 days.
According to Al-Mas‘udi, the Sabian temples were different shapes. They saw sym-
bols and secrets which hiden. These include the Temple of World Order, the Temple of
Necessity and the Temple of Soul, which are buildings of round shape. Temple of
Saturn – hexagonal, Temple of Jupiter – the triangular, Temple of Mars – a rectangular,
Temple of the Sun – square, Temple of Venus – In the form of a triangle inside a
square, Temple of Mercury – in the form of a triangle inside an elongated rectangle,
Temple of the Moon – an octagonal
3
. In the 8
th
century AD in the capital of Fergana
there was a House of Kavusan, built by the king Kavus. It was an amazing structure,
dedicated to the Sun (Mercury). It was destroyed by the Caliph al-Mu‘tasim (reigned in
833–842)
4
. In Bukhara, in pre-Islamic times was a fire temple of Makh (
خﺎﻡ
), i.e. Tem-
ple of the Moon
5
. The columns, on which was based the palace of ruler at the Rigistan
Square in Bukhara, were arranged in the shape of the Big Dipper
6
. Early Sabians were
sun-worshipers (
ﺲﻤﺸﻟا
ةﺪﺒﻋ
) and 5 times a day prayed the sun in the form of two-armed
idol like animate the heavenly angels, possess human attributes to emit light
7
.
In early Middle Ages in the Nawbahar temple people worshiped not so much to
the Buddha as to the God of the Moon god (Aj Tängri) or to the God of the Sun and
the Moon (Kün Aj Tängri), i.e. to the Manichaean supreme deity – Mani or Mani-
1
Абу
Рейхан
Бируни
.
Памятники
минувших
поколений
/
Перевод
с
арабского
и
примечания
М
.
А
. C
алье
//
Избранные
произведения
.
Т
. 1. –
Т
.:
Изд
-
во
АН
УзССР
, 1957. –
С
. 103, 201.
2
Согдийские
документы
с
горы
Муг
.
Чтение
,
Перевод
.
Комментарий
.
Вып
. 1.
Фрейман
А
.
А
.
Описание
,
публикации
и
исследование
документов
с
горы
Муг
. –
М
.:
ИВЛ
, 1962. –
С
. 46.
3
Macoudi. Les prairies d’or / Text et traduction C. Barbier de Meynard. T. IV. – Paris: Societe
Asiatique, 1861–1877. –
Р
. 62.
4
Macoudi. Les prairies d’or / Text et traduction C. Barbier de Meynard. T. IV. – Paris: Societe
Asiatique, 1861–1877. –
Р
. 51; Al-Shahrastani. Kitab al-milal wa-l-nihal / Ed. by Cureton. vol. 1.
– London, 1846. –
Р
. 431.
5
Мухаммад
ан
-
Наршахи
.
Та
’
рих
-
и
Бухара
.
История
Бухары
/
Вступительная
статья
Д
.
Ю
.
Юсу
-
повой
.
Перевод
,
комментарии
и
примечания
Ш
.
С
.
Камолиддина
.
Археолого
-
топографический
комментарий
Е
.
Г
.
Некрасовой
. –
Т
.: SMI-ASIA, 2011. –
С
. 32–33.
6
Мухаммад
ан
-
Наршахи
.
Та
’
рих
-
и
Бухара
.
История
Бухары
/
Вступительная
статья
Д
.
Ю
.
Юсуповой
.
Перевод
,
комментарии
и
примечания
Ш
.
С
.
Камолиддина
.
Археолого
-
топографический
комментарий
Е
.
Г
.
Некрасовой
. –
Т
.: SMI-ASIA, 2011. –
С
. 35.
7
‘
Али
ибн
Мухаммад
ибн
‘
Абдаллах
ал
-
Фахри
.
Китаб
талхис
ал
-
байан
фи
зикр
фирак
ахл
ал
-
адй
a
н
(
Краткое
разъяснение
к
перечню
последователей
разных
вер
).
Факсимиле
рукопи
-
си
.
Издание
текста
,
предисловие
,
краткое
изложение
содержания
и
указатели
С
.
М
.
Прозо
-
рова
. –
М
.:
Наука
, 1988. –
С
. 42.
ORIENTAL STUDIES / SHARQSHUNOSLIK /
ВОСТОКОВЕДЕНИЕ
2017,
№
4
10
Buddha
1
, who embodies the Buddha, Zoroaster and Jesus Christ, the supreme
Apostles of three world religions – Buddhism, Zoroastrianism and Christianity.
Therefore the representatives of the Manichaean communities scattered in different
countries from China to Byzantium had come here for worshiping.
Manichean doctrine, which appeared in the 3
rd
century BC in Babylon, soon
became popular in Iran, because of which was subjected to severe persecution by the
orthodox Zoroastrianism. These persecutions led to the mass emigration of the
followers of Mani to the countries in the north, east and north-east of Iran. Strong
Manichaean community for several centuries (3
rd
–8
th
centuries AD) existed in Balkh or
its environs. One of the magic-Parthian Manichaean texts was written here in the 6
th
century AD, reflecting the close contacts of the Manichaeans and Buddhists
2
. From
textual sources we know that the role of the Manichaeans in Tokharistan, particularly
Chaganiyan, of the 7
th
–8
th
centuries AD, was significant. Buddhism and Manichaeism
in the Middle and Central Asia have coexisted for a long time, and the influence of
Buddhism on the eastern branch of this religion was so strong that Mani in Manichaean
texts was called Buddha or God of the Moon (Aj Tängri) Mani-Buddha
3
.
In the 6
th
–8
th
centuries the Manichaeism was widespread in Tokharistan, Sughd,
Yetisu region and East Turkistan. The main centers of the Manichaeism were Balkh,
Bukhara, Samarqand, Taraz and Turpan. Manichaeism professed not only the settled
and urban residents, but also the majority of the nomadic Turkic tribes. It was the state
religion of the Turkic, Uygur, Karluk, Kyrgyz and Kimak Kaganates
4
.
In later times the Manichaeism was widespread in the countries of Islam.
According to al-Biruni, in Islamic countries there was almost no any region,
where there were not Manichaeans. But their community, which members were
called “Al-Sabi”, openly existed only in Samarqand. Outside of the Islamic world
Mani’s doctrine professed most of the Eastern Turks, the people of China, Tibet
and part of India
5
. According to Mahmud al-Kashgari, Chigils and all Turkic
nomads from Jayhun to Chin, i.e., from the Amu Darya river to the Great Wall of
China, were Manichaeans
6
. The doctrine of Manichaeism was such widespread
among the Turks because it was good to live with shamanic rituals
7
.
1
Восточный
Туркестан
в
древности
и
раннем
средневековье
.
Этнос
,
языки
,
религии
/
Под
ред
.
Б
.
А
.
Литвинского
. –
М
.:
Наука
, 1992. –
С
. 526;
Зуев
Ю
.
А
.
Ранние
тюрки
:
очерки
истории
и
идеологии
. –
Алматы
:
Дайк
-
Пресс
, 2002. –
С
. 194, 197.
2
Ставиский
Б
.
Я
.
Кушанская
Бактрия
.
Проблемы
истории
и
культуры
. –
М
.:
Наука
, 1977. –
С
.
178;
Литвинский
Б
.
А
.,
Зеймаль
Т
.
И
.
Аджина
-
Тепа
.
Архитектура
.
Живопись
.
Скульптура
. –
М
.:
Искусство
, 1971. –
С
. 115.
3
Восточный
Туркестан
в
древности
и
раннем
средневековье
.
Этнос
,
языки
,
религии
/
Под
ред
.
Б
.
А
.
Литвинского
. –
М
.:
Наука
, 1992. –
С
. 526;
Зуев
Ю
.
А
.
Ранние
тюрки
:
очерки
истории
и
идеологии
. –
Алматы
:
Дайк
-
Пресс
, 2002. –
С
. 194.
4
Кызласов
Л
.
Р
.
Историко
-
культурное
взаимодействие
иранских
и
тюркских
народов
в
средние
века
(
язык
,
письменность
,
религия
) //
Вестник
МГУ
,
сер
. 8.
История
. 2004,
№
3. –
С
. 12–16.
5
Абу
Рейхан
Бируни
.
Памятники
минувших
поколений
/
Перевод
с
арабского
и
примечания
М
.
А
. C
алье
//
Избранные
произведения
.
Т
. 1. –
Т
.:
Изд
-
во
АН
УзССР
, 1957. –
С
. 211, 213.
6
Маҳмуд
Кошғарий
.
Туркий
сўзлар
девони
(
Девону
-
луғотит
турк
) /
Таржимон
ва
нашрга
тайёрловчи
С
.
М
.
Муталлибов
. 1-
том
. –
Т
.:
Фан
, 1960–1963. 374-
б
.
7
Зуев
Ю
.
А
.
Ранние
тюрки
:
очерки
истории
и
идеологии
. –
Алматы
:
Дайк
-
Пресс
, 2002. –
С
. 182.
ORIENTAL STUDIES / SHARQSHUNOSLIK /
ВОСТОКОВЕДЕНИЕ
2017,
№
4
11
In the Manichaean schools, which the Turks called
otuz
o
γ
lan
(Thirty boys),
children have studied the sciences, including astronomy, philosophy etc.
1
. The
Muslim Turks called the Manichaeans
yulduz
ə
ri
(
ﯼرا
زﺪﻠی
) – “people of stars”, i.e.,
pagans, idolaters
2
.
In “Shah-Nama” by Firdawsi Mani called “the prophet who came out to Iran from
the land of Chin”, i.e. from Turkistan. Mani traveled to Central Asia and India for many
years, where he studied different religions. His religious knowledge was formed first in
the East and incorporated there the most essential of all other religions
3
.
It was assumed that the Barmakids led their origin from the Kushan era or
even earlier times
4
. They owned vast territory surrounding the monastery, as well
as extensive
rustaq
, i.e. agricultural district named Ravan (
نوار
) in Tokharistan
5
.
Residents of this
rustaq
even in the 12
th
century did not accepted Islam and
confessed their faith
6
. Barmakids were independent rulers and have not only a
great religious authority but also political and economic power. Therefore, in
some sources, their possessions are also called “State (
dawla
) of the Barmakids
7
.
According to some reports, Barmakids had a common origin with the Samanids,
which were descendants of some Djabba-Khan (
نﺎﺧ
ﺎﺒﺝ
)
8
, who belonged to the Turkic
dynasty of the
yabgu
of Tokharistan and was governor of Balkh during occupation of
Balkh by the troops of
shahanshah
Khusraw I Anushirwan (reigned in 531–579) or a
contemporary of the Chinese pilgrim Hiuen Tsiang (630 AD)
9
. Ancestral domain of the
Barmakids in Balkh was a district named Djabba-Khan located in the western environs
of Balkh
10
. Descendant of the Barmakids al-Fadl ibn Yahya al-Barmaki, former vizier
of the Caliph Harun al-Rashid and the governor of Khorasan, passing through this
village, spoke to the
‘ulama’
and nobility of Balkh with a speech in which he noted that
1
Зуев
Ю
.
А
.
Ранние
тюрки
:
очерки
истории
и
идеологии
. –
Алматы
:
Дайк
-
Пресс
, 2002. –
С
.
194. –
С
. 201.
2
Файзуллаева
Ш
.
А
.
Исследование
языка
памятника
XIV
в
. «
Китабу
булгат
ал
-
муштак
фи
лугат
ал
-
атрак
ва
-
л
-
кифчак
» /
Дисс
. …
к
.
филол
.
н
. –
Т
.:
ИЯЛ
АН
УзССР
, 1969. –
С
. 109.
3
Всеобщая
история
религий
мира
(
Иллюстрированная
энциклопедия
). –
М
.:
Эксмо
, 2008. –
С
. 153.
4
Пугаченкова
Г
.
А
.
К
познанию
античной
и
раннесредневековой
архитектуры
Северного
Афганистана
//
Древняя
Бактрия
.
Материалы
Советско
-
Афганской
экспедиции
1969–
1973
гг
. –
М
.:
Наука
, 1976. –
С
. 148.
5
Abu’l-Kasim Ibn Haukal an-Nasibi. Opus geographicum / Ed. J.H.Kramers. BGA. Pars 2. –
Lugduni Batavorum: E.J.Brill, 1967. –
Р
. 428; Ja
с
ut’s geographisches Wörterbuch aus den
Handschriften zü Berlin, St.-Petersburg, Paris, London und Oxford hrsg. von F.Wüstenfeld, Bd. II.
– Leipzig, 1866–1873. –
Р
. 272.
6
Ас
-
Сам
‘
ани
,
Абу
Са
‘
д
‘
Абд
ал
-
Карим
ибн
Мухаммад
.
Ал
-
Ансаб
//
Изд
. ‘
Абд
ар
-
Рахмана
ибн
Йахйа
ал
-
Му
‘
аллими
ал
-
Йамани
.
В
10
томах
.
Т
. 6. –
Байрут
:
Мухаммад
Амин
Дамадж
, 1981. –
С
. 58.
7
Абу
Бакр
‘
Абд
Аллах
ибн
‘
Умар
ибн
Мухаммад
ибн
Давуд
Ва
’
из
ал
-
Балхи
.
Фада
’
ил
-
и
Балх
/
Изд
. ‘
Абд
ал
-
Хайй
Хабиби
. –
Техран
, 1350/1971. –
С
. 37.
8
Махмуд
ибн
Мир
Вали
.
Бахр
ал
-
аср
a
р
фи
ман
a
киб
ал
-
Ахй
a
р
/
Ркп
.
биб
-
ки
The British
Library, India Office,
№
575. 315a, 317
а
;
Бартольд
В
.
В
.
История
Туркестана
(
конспект
лекций
) //
Соч
.
в
9
томах
.
Т
. 2.
Ч
. 1. –
М
.:
Наука
, 1963. –
С
. 119.
9
Velidi Togan A. Z. The Topography of Balkh down to the middle of the seventeenth century //
Central Asiatic Journal, vol. 13, 1969. – P. 282.
10
Абу
Бакр
‘
Абд
Аллах
ибн
‘
Умар
ибн
Мухаммад
ибн
Давуд
Ва
’
из
ал
-
Балхи
.
Фада
’
ил
-
и
Балх
/
Изд
. ‘
Абд
ал
-
Хайй
Хабиби
. –
Техран
, 1350/1971. –
С
. 19, 37.
ORIENTAL STUDIES / SHARQSHUNOSLIK /
ВОСТОКОВЕДЕНИЕ
2017,
№
4
12
the quarter Djabba-Khan is a legacy from his ancestor Djabba-Khan, who also built a
monastery and temple Nawbahar
1
. Djabba-Khan is identified with the supreme Turkic
Kagan Si (Se, Su)-Yabgu or Sir-Yabgu (reigned in 630–632), who was the son of Tun
Yabgu-Kagan (reigned in 618–630)
2
. It was also assumed that the founder of the
Nawbahar temple was El-Tegin (Parmuda), son of the Turkic ruler of Bukhara El
Arslan (Shir-i Kishwar)
3
]. I believe that title Djabba-Khan likely refers to El-Tegin,
who was a direct ancestor of the Samanids on the maternal side
4
. Name of the founder
of this dynasty Barmak (
ﻚﻡﺮﺏ
) produced from the Buddhist title
pramukha
, from which
also comes the honorary nickname of El-Tegin – Parmuda (
ﻩدﻮﻡﺮﭘ
)
5
.
In the light of above mentioned data I think that the founder of the Nawbahar
temple was El-Tegin (Parmuda, Nili-Khan) and in the pre-Islamic period (VI–
VII centuries AD) it was a cult centre of the Manichaeans.
KURBANOVA DILAFRUZ
PhD, State Museum of the Temurids history
Tent of the Amir of Bukhara in the second half of the 19
th
century
(History of One Exhibit from the collection of the State Hermitage)
Abstract.
The article is dedicated to study the attributes of the tent belongs to the 19th
century used by Emir of Bukhara and nowdays is kept in the State Hermitage of St. Petersburg.
Its museum piece is analyzed from a museum studies point of view in the article.
Keywords and expressions:
material-cultural heritage, museum-city, tent, fence,
State Hermitage, traditional summer houses, pyramidal views.
Аннотация
.
Мазкур
мақолада
Санкт
-
Петербург
Давлат
Эрмитажида
сақлана
-
ётган
Бухоро
амирининг
XIX
асрга
оид
бўлган
чодирининг
атрибутлари
ўрганилиб
,
музейшунослик
нуқтаи
назаридан
ушбу
экспонат
таҳлил
қилинди
.
Таянч
сўз
ва
иборалар
:
моддий
-
маданий
мерос
,
музей
-
шаҳар
,
чодир
,
панжара
,
Давлат
Эрмитажи
, “
анъанавий
ёз
мавсумидаги
уй
”, “
пирамидасимон
кўриниш
”.
1
Velidi Togan A. Z. The Topography of Balkh down to the middle of the seventeenth century //
Central Asiatic Journal, vol. 13, 1969. – P. 283.
2
Togan N. Peygamberin zaman
ı
nda
Ş
ark
ı
ve Garbi Türkistan’
ı
Ziyaret eden Çinli Budist rahibi
Hüen-Çang’
ı
n bu ülkelerin Siyasi ve Dini Hayat
ı
na ait kay
ı
tleri //
İ
slam Tetkikleri Enstitüsü
Dergisi, IV/1–2. – Ankara, 1964. – S. 64.
3
Harmatta J., Litvinsky B.A. Tokharistan and Gandhara under Western Turk rule (650–750).
Part 1. History of the regions // History of Civilizations of Central Asia, vol. 3. – Paris: UNESCO,
1996. – P. 371.
4
Камолиддин
Ш
.
С
.
К
вопросу
о
происхождении
Саманидов
// Archivum Eurasiae Medii
Aevi, 15 (2006/2007). – Wiesbaden: Harrassowitz Verlag, 2008. –
Р
. 39–63.
5
Harmatta J., Litvinsky B.A. Tokharistan and Gandhara under Western Turk rule (650–750). Part 1.
History of the regions // History of Civilizations of Central Asia, vol. 3. – Paris: UNESCO, 1996. – P. 371.
