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It was supposed, that this name originated from the Sanskrit word vihara, that means
"a Buddhist monastery" [Frye, 1956, p. 106 – 119]. However, according to the norms of
the Sogdian language, this name could not be transformed from a word vihara for
which in the Sogdian used the word βrx’r [Lurje, 2004, p. 20]. In the New Persian
language this word is transferred in form ﺭﺎﺨﺭﻓfarxār [Baevskiy, 1980, p. 88] or ﺭﺎﻬﺑ
bihār [Hudūd al-‘ālem, f. 27A; Hudud al-‘Alam, p. 108], and in Arabic – in form ﺭﺎﻬﺑﻟﺍal-
bahār or al-buhār [al-Khowarezmi, p. 34]. Consequently, the writing pwx’r transfers the
name sounding as buxar (buγar, buqar) or puxar (puγar, puqar), formed on the basis of
a word of non-Sogdian [Tremblay, 2004, p. 122], probably, the Hephtalit origin [Livshits,
Каufman, Diakonov, 1954, c. 155, 157]. There is a place-name Puxar in Siberia
originated from the word (puxar), which in the Yeniseic languages (hanty) means "an
island" [Мurzaev, 1984, p. 470]1.
In this connection the data of some sources which can throw light on a true origin of
this word are of interest. According to Juwayni, the word ( ﺭ ﺎﺨﺑbuxār), underlying the
name Buxārā ()ﺍﺭ ﺎﺨﺑ, meant in the language of the Mughs (ba-lug’at-i muγān) «the
assembly of a science» (majma‘ ‘ilm), and in the language of the Buddhists (ba-lug’at-i
but-parastān), the Uighur and the Chinese, it used for a designation of their temples
where their idols (ma‘ābid ishān ke mawzi‘-i butān) were located. Therefore this city
was named Buxārā, and formerly its name was Banuğkath [ بنجكثJuwayni, vol. 1, p.
76; Bartold, 1963, p. 214]. In the old Uighur language the word ( ﺭ ﺎﺨﺑbuxār) had a
meaning "a temple" or "a chapel" [Budagov, 1869, vol. 1, p. 285]. Маhmūd Kāšgharī
marked, that the city of Buxārā was named so because of the Buddhists temple, which
was located there [Kašgarli, p. 111].
From these data follows, that name of the city of Buxārā could be originated from the
word buxār, which was not a Sogdian, but a Turkic (Uighur) transfer of the Sanskrit
word vihara (a Buddhist monastery). Consequently, it is possible to assume, that
occurrence of this name has been connected with activity of some Turkic ruler, who
reigned in pre-Islamic time in the Bukhara oasis.
It is known, that, in the 6th century AD the oasis of Buxārā was a property of Tardu-
kagan (Sāwa-shāh, Shīr-i Kishwar), who was the son of the Supreme Turkic kagan
Istami (Qarā Chūrīn). He was the uncle of the Sassanid šāhanšāh Xurmazd IV
Тurkzāda on his mother line [Bel’ami, vol. 2, p. 248, 265; Firdousi, vol. 6, p. 656 – 657],
because he was the native brother of the daughter of Istami-kagan which married the
Sassanid šāhanšāh Xusraw I Аnūshirwān. According to Narshakhi, Shīr-i Kishwar ruled
in Buxārā during 20 years and resided in Baykand. He had built the fortress of Buxārā,
and also established some settlements in the oasis of Buxārā such as Маmastin,
Sakmatin, Samtin and Farab. His son El-tigin (Parmūda, Nili-xān) also had established
some settlements in the oasis of Buxārā, such as Iskijkath, Sharg, Faraxsha and
Rāmitan. He was married on the Chinese princess who has brought from China a
temple of idols and it was established in Rāmitan (Rāmtin) [Frye, 1954, p. 8]. Rāmitan
was more ancient than city of Buxārā, formerly there was a residence of the kings, and
after building of the city of Buxārā they moved there. In some books Rāmitan named
also Buxārā [Frye, 1954, p. 16].
In the region of medieval Nasaf was mentioned a settlement named Nawqad Sāwa نوقد
[ ساوهan-Nasafī, Arabe, f. 59V; as-Sam‘ānī, Marg., f. 571R] which name can be
connected with a name Sāwa ساوه. The. Supreme Turkic kagan Таrdu (Shīr-i Kishwar)
is mentioned in the Arabic sources as Shāba [ شابةIbn Khordadhbeh, p. 40], and in the
Persian sources as Sāwa-shāh [ ساوه شاهFirdousi, vol. 6, p. 656 – 658]. The word sāwa
or šāwa is a Baktrian title, which meant "a king" [Frye, 1956, p. 122; Harmatta,
Litvinsky, 1996, p. 371]. From these data follows that Shīr-i Kishwar had established
settlements not only in the region of Bukhara, but in the region of Naxshab too.
To a southeast from remains of Farabr on the hill named Qiz-qir near Amu-Darja river
there are remains of a watchtower known as Ding of Аrslān-khān. This is the most
ancient of the archaelogical remains in the region of Farabr [Маsson, 1966, p. 167]. If
to take into account the information of Narshkhī, that Farabr had been established by
Shīr-i Kishwar (Tardu-kagan) [Narshakhī, p. 17] which referred to also El – Аraslan, it is
possible to assume, that this tower has been constructed at the end of 6th – early 7th
centuries by him or by his son El – tegin, who reigned here after him.
Among the coins of the pre-Islamic rulers of Bukhara (VI - VIII centuries) there is a coin
with portrait of a ruler with Mongoloid features (AV) and tamgha in the form (RV)
without any inscriptions2. It is possible to assume, that this coin had been minted by
Таrdu-kagan (Shīr-i Kishwar) or his son El - tegin.
In the 10th century the city of Buxārā also refered to Numijkath نمجكثor Bumijkath
بمجكثas it was formerly named [al-Istakhri, p. 313; Ibn Haukal, p. 463; al-Moqaddasi,
p. 40, 289.]. Consequently, the name Buxārā was not much ancient and appeared in
early medieval period. Therefore some settlements of the Buxārā oasis, such as
Baykand, Waraxshā, Wardān, Nūr, Rāmitan and Rāmush, were mentioned as “villages
more ancient than city of Bukhara” [al-Moqaddasi, p. 282; Frye, 1954, p. 16 – 20).
El-tigin (Parmūda, Nili-khan) who was married on the Chinese princess, had
established a Buddhist temple in Rāmitan, where he resided. It is known, that in 590
the Chinese queen, who was belonged to the house Chžow, made a rebellion against
the emperor of the Suy dynasty. With the aim of getting support among the Turks, she
made a treaty with Nili-khan (Parmūda), the governor of Buxārā [Bichurin, 1950, vol. 1,
p. 240; Gumilev, 1967, p. 136]. It seems that marriage and arrival of the Chinese
princess to Buxārā and further construction of the Buddhist temple in Rāmitan took
place at the same time.
The Chinese princess, whose name was Sian-shy, given birth to Nili-khan (Yil-teguin)
the son named Daman (Тамman). Soon after that Nili-khan has died, and she married
his younger brother named Poshi dele (teguin). About 600 AD Poshi together with
Sian-shy arrived to the Chinese Court yard and had been left there as a hostage. The
Chinese princess Sian-shy did not came back to Bukhara and stayed in China up to the
end of her life. After death of Nili-khan on the throne of Bukhara the son of Sian-shy
named Daman (Таman) with title Nigyu Chulo-khan had been erected. In 614. Chulo-
khan married the Chinese princess named Sin-i, and went for military service at the
Chinese emperor. In 618 he was lost on war with Eastern Turks [Bichurin, vol. 1, p. 279
- 283].
Basing on the above mentioned data, it seems that name of Buxār originally was
belonged to the temple in Rāmitan, and later it had been transferred on all area and on
its new capital on a place of modern Buxārā. On the map of Buxārā made in the middle
of ХIХ century3, the tomb of the Chinese prince (qabri-i pīsar-i pādishāh-i Xitā) had
been mentioned [Muhamedjanov, 1965, p. 31 – 42], from which follows that the
Chinese princess in the late period of her life lived in the city of Buxārā, where her
“temple of idols” was situated too.
El-tegin (Parmūda) was a follower of Buddhism and with him was connected
penetration of this religion to Buxārā [Staviskiy, 1960, p. 115]. In 588 he had been sent
as a governor of Kashmir, where he established two Buddhist temples [Chavannes,
1903, p. 157]. The Chinese traveler U-kun, who visited Kashmir and Gandhara
between 759 – 764, saw among the Buddhist relics some temples. based in 6th – 7th
centuries by Turkic governors, the temple of Ve-li-tele, i.e. Vе-li-tegin or El-tegin, who
was a son of the king of the Turks. This building had been constructed one hundred
years ago. [Сhavannes, 1903, p. 198, 242 – 245; Litvinskiy, Zeymal, 1971, p. 120]. In
the 11th century in the northern and eastern parts of Kashmir some Turks, who
worshiped Buddhism still lived [Bīrūnī, 1963, p. 202 – 203].
However, the place name Buxārā for the first time mentioned on the coins of 4th – 5th
centuries AD [Smirnova, 1982, p. 143; Мusakaeva, 1985, p. 82; Мusakaeva, 1990, p.
33 – 37; Naymark, 1995, p. 37]. Consequently, there was a Buddhist temple,
established in the period of the Xionits or Hephtalits, and the oasis of Buxārā named so
after it. Though, time of issue of the earliest coins of Bukhara is not sure and,
considering paleographical data of their inscriptions, it was also supposed that they had
been issued in early 6th century6. In that case keeps an urgency the hypothesis on
appearance of the name Buxar (Puxar) in the period of the Turkic qaghanate in
connection with foundation of a Buddhist temple for the Chinese princess in Rāmitan
on what informs Narshakhī.
Among the nobles who have arrived in 732 AD in the Orxon Horde of kagan for
participation in the funeral of Kul-tigin, is mentioned some Оgul-tarxān, who
represented the ulus of Buqara people (buqaraq ulus budun) [Malov, 1951, p. 19 – 20].
Though the word buqaraq here means name of people, instead of the name of the
country, it might be the ancient Turkic form of this place-name (buqar). The word ulus,
accompanying the word buqaraq in the Turkic text, means also «a residence of
Buddha» [Мurzaev, 1984, p. 575].
Buddhism, probably, was not widely spread in the oasis of Buxārā, because the
Chinese pilgrim Hiuen Tsiang, who passed through the lands of Pu-ho (Buxārā) in 630
AD, has not mentioned existence of any Buddhist relics or followers of the Buddhism
there [Beal, 1990, p. 45]. The most part of population of early medieval Sogdiana were
confessed the Mazdeism. However, data of other textual sources testify on the
existence of the followers of some other religions in Bukhara. According to Narshakhī,
the inhabitants of pre-Islamic Bukhara were idolaters (būt parast būdand). In 10th
century in Bukhara was the market named Bāzār-i Māh, where twice in a year idols
sold, which used a great demand among inhabitants of the city. This market has been
established in pre-Islamic time by king of Bukhara named the Mäh (Moon) which sat
there during fair on the throne for encouragement of trade with idols [Naršhakhī, p. 26 -
27].
From these data follows, that in pre-Islamic time inhabitants of Bukhara were idolaters
(būt parast). Idols were also in temples of Paykand, Varakhsha and other cities of
Soghd. When Qutayba ibn Мuslim has entered in Paykand, he has found in one of its
temples of idolaters (butxāna) a silver idol who has been appreciated in 400 dirhams
[Narshakhī, p. 45].
Idolatry which is the earliest in writing certified form of religion in Bukhara [Zuyev, 2002,
p. 195], was one of the main distinctive features of the Manichaeism. Followers of Mānī
considered humanoid idols as a symbols of divine stars - the Sun and the Moon, last
stations on a way to Light - paradise [Бируни, 1963, with. 479]. The name of king Māh
can be compared with Mānī, who in the Manichaeic texts was called also as the god of
the Moon (Аj tängri) [Zuyev, 2002, p. 194]. Hence, in pre-Islamic time the majority of
inhabitants of Bukhara were Manichaeans.
Маnichaeism in the Central Asia during long time coexisted with the Buddhism, and
influence of the Buddhism on east branch of the Manichaeism was so strong, that Mānī
in the Manichaeic texts was called as the Buddha or Mānī–Buddha [Vostochniy
Turkestan, 1992, p. 526]. Hence, the prototype of mausoleum of the Samanids was,
most likely, not a Buddhist, but a Manichaean temple, and the king of Bukhara named
Māh (El - tegin, Parmūda) was not the Buddhist, but Manichaean.
Some data specify that Supreme qaghans of the Western Turkic qaghanate were
Manichaeans. Second name of Tardu-qaghan – Sāwa-shāh (Shāwa, Shāba) occurs
from the Middle Persian words syava - "black" or the Sogdian s’w - "black" [Zuyev,
2002, p. 195]. Among the Turks – Manichaeans of the Yetisū region the legend about
Turkic king named Shū (from the Sogdian s’w - "black") has been distributed [Кāšγarī,
vol. 3, p. 419, vol. 1, p. 117]. In Turkic Manichaeism qara - "black" was the rank and a
religious post which owner managed education and training of young pupils in the
Manichaean school [Zuyev, 2002, p. 201]. Another name of Таrdu-qaghan – Shīr-i
Kishwar (the Lion of the country) or El-Arslan (the Lion of the people) also specifies
that he was a Manichaean. An image of a lion (the Persian shīr, the Turkic. аrslān) and
its symbols took a special place in Turkic Manichaeism whereas in the Zoroastrianism
and the Buddhism it is almost not used [Zuyev, 2002, p. 188, 192 - 193, 203]. Second
name Istami-qaghan (Dizavul) was Qarā Chūrīn [Narshakhī, p. 16]. A name-title Qarā-
čor also is widely known from the Manichaean texts of the East Turkestan [Zuyev,
2002, p. 200 - 201].
Basing on above mentioned data, it might be supposed that the name of Buxārā
originated from a Turkic word buxar, that means «a Buddhist temple». In such case it
can be explained impossibility of formation of the form pux’r, fixed in the Sogdian
sources, from a Sanskrit word vihara, which, in turn, testifies that name of the city
(Buxārā) is formed not on the basis of the Sogdian lexicon, but on the basis of the
Turkic one. In that case the Sogdian form Puxar (pwx’r) was transformation not of the
Sanskrit word vihara, but the Turkic buxar with the same meaning.
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Research Literature
Notes