Transoxiana 10 - Julio 2005
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Transoxiana 10 - Julio 2005 |
In the medieval history of Central Asia, as it is known, an important place had the Samanid dynasty, the numerous representatives of whom ruled during IX-X centuries in the capital city of Bukhara and other cities and regions of Khorasan and Ma wara’ an-nahr1. There are a lot of historical data on the reign of the Samanids in textual sources, as political and economical situation, and cultural life of that period. However, on the origin of that dynasty of rulers of Central Asia there are not so much details and had been remained very scanty and discrepant information. Although the origin of the Samanids till now is surrounded by uncertainty2, among the large part of researchers predominated an opinion, that the Samanid dynasty was Persian of origin3 and was related to the dynasty of the Sasanids4, what has been reflected as in the works of other researchers5, as almost in all of the encyclopaedic editions6. Therefore, determination of true and real origin of the Samanids is one of the most actual problems, both for the historical science of Uzbekistan, as of the world of oriental studies.
The information about the Samanids could be met almost in all of the Arabic and Persian textual sources on the history of Central Asia of pre-Mongol period7. There are a lot of valuable data about the Samanids in the historical geographical and biographical works of X - XII centuries8, and other textual sources9. There is an information about the existence of special work, devoted to the history of the Samanid dynasty - ‘Ta’rikh-i Al-i Saman” (The History of the House of Saman), which did not survive10. Some important data about the Samanids might be met in some of the sources of the post-Mongol period. Many of them have a great value, because they had been adopted from more early sources, which have not remained11. There is a special work of Mirkhond, which was devoted to the history of the Samanids12. The valuable data about the Samanids dynasty presents also their rich numismatic, which is being a documental source, gives a lot of additions and corrections of the information of textual sources.
The ancestor of the dynasty Saman-khudat appeared in the political arena of the Arabic caliphate for the first time in early VIII century, when he arrived from Balkh to Marw to the Arab governor of Khorasan Asad ibn ‘Abd Allah al-Qasri (al-Qushayri)13, adopted Islam under his patronage and named his son Asad in his honour. Later he took part with his son in the movement of Abu Muslim in Khorasan14. His son Asad adopted Islam, may be for the second time, under the patronage of the caliph al-Ma’mun15, while his residence was in Marw. The grandsons of Saman-khudat, the sons of Asad - Nuh, Ahmad, Yahya and Ilyas took a part in the suppression of the revolt of Rafi‘ ibn al-Layth in Ma wara’ an-nahr16. For that service al-Ma’mun before his departure from Marw to Baghdad, ordered to appoint them as rulers of some regions - Samarqand, Ferghana, Shash, Ustrushana and Hirat17.
The family name of the Samanid dynasty was connected with the name or title of the ancestor - Saman-khudat, who was a founder and owner of the settlement named Saman, situated, according to sources, in the region of Balkh18, or Samarqand19 or Termidh20. In the oral folklore tradition the origin of the Samanids was connected also with the village Somon-Burun (Sol-Burun), situated in the region of Balkh in the South-West of Dawlat-abad21, and with the village Samangan, situated nearby of Tash-kurgan too22. In medieval times the settlements named “Saman” were fixed also in the regions of Bukhara, Rey23, Isfahan24, in Khuttalan25 and even in India26. So, from the above mentioned data follows, that toponym “Saman” was widely spread in medieval times, as inside, as outside of the territory of Central Asia27.
There are different data on the question of the origin of Saman-khudat. According to some sources28, he was a descendent of the Sasanid shahanshah Bahram V Gur29 or Khusraw I Anushirwan30. However, the most part of the sources derive his origin from the Sasanid military commander Bahram Chubin (VI cent.)31, who was a general of the Sasanid shahanshah Hurmasd IV (reigned in 579 - 590) and was firstly the marzban of Armenia and Azerbaydjan32, and then of Rey and Khorasan33. There is also the information, that Bahram Chubin was the Turkish of origin and originated from the Oghuz tribe, who were on the service of the Sasanids34.
After the well-known victory of Bahram Chubin over the army of the Ephtalits and Turks in 58835 Hurmazd36 IV presented him Balkh city and all of Khorasan37. After the murder of Chol-khaqan38 his son Yil-tegin39 took cover in the fortress of Paykand40. Bahram Chubin lay siege to the fortress and forced him to surrender at discretion, and captured a great booty. However, he had sent Hurmazd only a part of it, and the rest of it he appropriated for himself. This provoked the anger of the shahanshah and he wiped him off his post41. According to data of the Byzantine sources, after the victory over the Turks Bahram Chubin has been sent to Caucasus, where he was at war with the Byzantine army. In this war Bahram Chubin suffered a defeat, an after that he has been wiped off his post42. However, Bahram Chubin refused to submit to Hurmazd and excited revolt against him in 590 in Balkh43. Before that he concluded a treaty with the Turks, and included in his army the troops of the Turkish volunteers. Then he set out with united army to the capital of the Sasanids - Ktesifon44. He had been supported also by the most part of the local population45. Meanwhile the Persian aristocracy deposed Hurmazd IV and elevated to the throne his son Khusraw II Parwiz. Bahram Chubin entered with his army to Ktesifon and declared himself as shahahshah. He claimed that the Sasanids had usurped the throne of the Arsacids, and now he was reestablishing their right46. Khusraw II Parwiz leaved his capital and escaped to Byzantium to the emperor Maurikius. After usurpation of the power of the Sasanids Bahram Chubin reigned during one year and even had a time for minting of some coins with his picture47. In 591 the united army of the Sasanids, supported by the Byzantine, the Armenian and the Georgian troops defeated Bahram Chubin near the river of Balarat in Armenia. After that he had been forced to escape to the East - to the land of the Turks and settled in Ferghana48. He became a friend and adviser of the Turkish khaqan Barmuda49, and married his daughter50. However, after some time he was murdered by the hired assassin, who had been sent by Khusraw II Parwiz51.
There is an opinion, that in all this history the question is not about the Turkish khaqan, but about the Ephtalit ruler of Balkh, who had the Baktrian title šawa (king), and his son, who had the title pariowk (parmowk), the descendents of whom were the holders of the Nawbahar temple in Balkh - the Barmakids52. In such case, Sawa-šah and Chol-khaqan, as Barmuda and Yil-tegin, should be different persons, who were at war together against the Sasanids. If we will take into account, that after defeat of the Ephtalits and the Turks in 590 the great part of Tokharistan was occupied by the Sasanid’s troops, Bahram Chubin could escape from the pursuit of them only outside of that country, more likely, to the North53, i.e. to the “khaqan of Chin” of Firdousi54. In our opinion, the new relative ties of Bahram Chubin, more likely, were connected with Ferghana, where later were lived his descendents, who considered themselves as “the holders of royal blood”55, and were pretended to the supreme power in the Sasanid’s Iran56.
These are the known information about the life and activity of Bahram Chubin, which are contained in early medieval Byzantine, Armenian, Pahlawi, Arabo-Islamic and other textual sources.
It is known, that Bahram Chubin was pretended to be a descendent of the Arshakids from the noble Parthian family Mihran57, and had the second name Mihrbandak58, i.e. “slave of Mihr” (in Armenian sources - Mihrevandak59). According to another data, he was the descendent of Bahram IV Kermanshah60. Bahram Chubin was a son of Bahram Gushnasp61 (Jushanas62, Jushnas63, Jashnas64, or Hasis, the son of Kuzak65), who was the marzban of Azerbaydjan during the reign of Khusraw I Anushirwan (reigned in 531 - 579). According to other data, he was a descendent of Bahram IV Kermanshah66.
According to the Byzantine sources, Varam, the son of Bargusna (i.e. Bahram Chubin) was originated from Razaken (Rey), from house of Mirram (Mihran) of the Arsakid family. In the beginning of his career he has been taken on the detachment of royal body-guards of shahanshah, later he commanded the group of horse cavalry, and took part in military campaigns of Khusraw I Anushirwan to Babylon and Armenia. He became famous because of his feats of arms at a war. Then he was appointed as a general commander of the Persian army and has been honored by a high title “darigbedum of king’s table”67.
The origin of the Parthian Arsakids was connected with nomadic tribes, belonged to the circle of the Skith tribes68, who were known by common name of Dahae69. The Dahae tribes were mentioned also in the ancient Persian inscriptions as one of tribes of the Saka confederation, which was inhabited in the lower reaches of Sirdarya river, and moved to the South to the Parthian borders in the III century BC70. According to the Antic sources, Arsak was a man of poor origin and professed robbery71. Then he became a leader of the nomadic tribe named Parn, which was a part of the Dahae confederation. This tribe was roamed along the Okh river, which was identified with modern Tedjen river in the South of Turkmenistan72 or with the dry channel of Kelif Uzboy73. In the 3rd quarter of the III century BC the Parns united under their command a number of other nomadic tribes, seized power in Parthia, mixed with local sedentary population, and accepted the ethnic name of Parthians74. There is an opinion, that Parn is not ethnic name, but social term, and firstly meant certain age group of the young not married warriors75. After coming to a power in Parthia the Arsakids not interrupted their ties with nomadic steppe, but on the contrary, actively maintained close contacts with them by the way of concluding of the political treaties and marriages, and more over of that, some of the Arsakids were emphasized their origin from the nomadic tribes76. On the coins of the Arsakids more often was described the sitting man in the cloth of the nomad, holding the bow in his stretched right hand77. The process of formation of states in zones of close interaction of nomads and sedentary population always was proceeded by an active participation of the nomads, who usually formed a base of the military forces of those states78.
According to the data of Sebeos, Arsak was “a son of the king of the T’etal (i.e. Ephtal) people in Bahl-Shahastan in the country of the Kushans, and the all of peoples of the East and the North were submitted him”79. The same author in another place mentioned “the king of the T’etal people” and meant the Turkish khaqan, who was at war against Bahram Chubin80. The Armenian sources testify on existence of not only the Iranian and the Armenian Arsakids, but also the Kushanian and the Massagetian ones81. The toponymic materials of Antic period allow to suppose, that the fall of the power of the Greco-Makedonian conquerors was accompanied by the penetration into the territory of Central Asia, Iran and Caucasus of the nomads, some part of whom were Turkish speaking tribes82.
The data of the Armenian sources show, that the Kushans, the Hionits and the Ephtalits were relative to each other tribes and were before a part of “the great Saka Horde’ - the Massagets, who were on the early stages of their ethnogenesis mixed with Hunn tribes83. According to late data, the Saka-Parthian tribes were genetically closely connected with the circle of the Kushan nomadic tribes84. Basing on the above mentioned data, it might be supposed, that among the tribes, which were a part of the confederation of the nomadic ancestors of the Arsakids, without a doubt, could be the Turkish tribes. There is an opinion, that the Parthians (parth - pard) firstly were the Turks, who later mixed with the Iranian population of Central and Front Asia. The ethnonym parth/pard/bard, was etymologized from the ancient Turkish word meant “the rich” and remained till now in the toponymy of Caucasus (Barda) and the basin of Kama river (Bardim)85. According to Firdawsi, Bahram Chubin was a ruler of Barda and Ardabil86. In medieval times were mentioned a town named Barda‘a87, and a mountain named Arsak, situated in Azerbaidjan88.
In this case it should be marked, that the meaning of the social term Parn corresponds with the supposed original meanings of the term Turk89, which was originated from the word tur-kun (tar-qan) with the meaning “age class of the young not married warriors”90. In such case the term Parn might be the Iranian calque of the Turkish social term Turk. The name of Arsak was etymologized as khwar (the sun) and Saka (tribe), i.e.“the sun of the Saka”91. For the word sak (saka) was supposed the etymology from the ancient Iranian verb sak - “to go, flow, run”, and on its base: saka - “running, swift, vagrant, nomadic”92. Basing on the above mentioned data, for these two words might be supposed also another etymology: for the first one - from the Turkish word ar - “the man”93, and for the second one - from the Turkish verb sak (saq) - “to awake, guard”, and on its base sak - “awake, alert” and sakči - guard, guardian”94. In such case, the name Arsak might meant “the head (leader) of the Saka”, i.e. the tribes, which were guarding the borders of the Akhemenid empire95.
Thus, the Parthian ancestors of Bahram Chubin in origin were the descendents of the Central Asian nomads96, but after overthrow of the Greco-Makedonian yoke the city of Pahl or Bahl (Balkh) became for them the patrimony land. From Balkh were originated the most part of Parthian families from the branch of the Kushanian Arsakids, including the family of Mihran, from which was originated Bahram Chubin97. According to the data of Mowses Khorenatsi, the first Parthian king Arsak was resided namely in Bahl (Balkh), therefore his descendents settled in this city were named Pahlaw or Pahlawuni: Karen Pahlaw, Suren Pahlaw, Ispahpat Pahlaw and others98. Sebeos also marked, that Balkh was the first capital city of Arsak99 Later Balkh (Baktra) became a capital of the Greco-Baktrian kingdom. In the Kushans time, according to the numismatic data, the Western Baktria entered to the sphere of influence of Parthia100. In V century Balkh was captured by the Hionites and the Ephtalits. When the Sasanid shahanshah Ardashir escaped to India, he promised to return for the Arshakids their homeland, named Pahlaw, their capital city Bahl and the whole country of the Kushans101. The Chinese pilgrim Suang-Tsang, who had visited Balkh in VII century, named in “the small royal city” 102.
With Balkh was connected one of the ancestors of Bahram Chubin, named Milad, who was one of the Iranian heroes and athletes. He was appointed as a head of the kingdom while the king Kay-Kawus departed for a war from Balkh to Mazandaran103. In the Tibetian document of the VIII century were mentioned the descendents of Bahram Chubin, who were inhabited in Balkh104. In medieval times with the name of Bahram Chubin were connected some of settlements, situated in the region of Balkh. So, in XII century in the region of Balkh was mentioned the village named Chubin-abad105, and in X century - the village named Chubin, which was situated on the way from Andkhud to Fariab in Guzganan106. It might be supposed, that these settlements, or one of them, was patrimony land property of Bahram Chubin. In XVII century in the region of Balkh was mentioned the village named Chuba-Yuzi, which had been irrigated by the channel Nahr-I Qut107.
According to Pahlawi sources, Spandiat, the son of Vishtasp, had built in Bahl (Balkh) the flashing capital Nawazak and had found there the wonderful fire of Vahram108. It might be supposed, that “the flashing capital Nawazak with the wonderful fire of Vahram” was none other than Buddhist religious center Nawbahar, which was situated in the environs of Balkh, and had been turned by the Sasanids to the Zoroastrian temple109. The hereditary owners of Nawbahar and all of land properties, belonged to this temple, as it is known, were the Barmakids, who owned a large territory, surrounding the Nawbahar monastery. They owned also the large agricultural rustaq (i.e. district) named Rawan in Tokharistan110. According to some data, the Barmakid were of the same origin as the Samanids111. Basing on above mentioned data, it might be supposed, that after coming to a power of the ‘Abbasids and the beginning of the process of partial restoration of pre-Islamic law system the ancestor of the Samanids arrived from Fergana to Balkh for presenting his rights on his part of the property, which belonged before to the family of Bahram Chubin112.
So, the above mentioned data testify, that Balkh city was a homeland and a capital of the Arsakids, and the last period of Bahram Chubin’s life in the Sasanid empire was connected with this city.
The Sasanids, as the Parthians, widely used the military forces of the neighbor “varvar” tribes. There is some information about the Turks, who took part in the military campaigns of the Ahemenids against their enemies113. In IV century the Sasanids used the Hionits in the war against Byzantium. In 502 shah Kavad united with the Ephtalits troops launched again the campaign against Byzantium, and in 503 the Ephtalits were at war in the Caucasus against the Hunns. In 527 - 532 the Sasanids used the Savir tribes in the war against Byzantium. Khusraw I Anushirwan widely practiced also the settlements of the warlike tribes on the borders of the empire for making permanent covering forces against the nomads114. Among the close people of Khusraw I Anushirwan was the Ephtalit named Katulf115.
It is known, that Khusraw I Anushirwan had been married on the daughter of the Turkish khaqan named in the Armenian sources Kayen116 and in the Persian sources - Qaqim-khaqan117, who was identified with Istemi-khaqan Dizavul118. The same khqan was mentioned by Rashid ad-din as Kukem Yavkui119, by Abu-l-Gazi - Кukem Bakui120, and by at-Tabari - Sir Yabghu121. Unlike his predecessors, Anushirwan refused the ideas of the religious fanaticism of the prevailing orthodox Zoroastrianism, and hold the policy of tolerance to the Christians122, the followers of Mazdak and other religious trends. Besides, he was known by his enlightenment activity and made much of efforts for development of the secular science and culture123. Thanks for all those deserts he was named Anushirwan “the Just” and “of Immortal Spirit”124. His successor on the Sasanid throne the Crown prince Hurmazd IV was by a half Turkish, therefore he has been called “Turkzade”. He hold the ruthless struggle against the Iranian aristocracy and priests, and the peaceful policy regarding to the Christians and leaned on the people125, a great part of whom were the Ephtalits, the Turks and other non-Persian peoples. So, the marriage of the Turkish princess with the Sasanid shah was mutually beneficial political step. The Sasanids were interested in such union for having an ally against the Ephtalits, and the Turks - for making influence on the policy of the Sasanids. There is an opinion, that namely to that the supreme Turkish khaqan, who was relative of the Sasanid shah, goes back the genealogy of the Samanids dynasty126, which in some sources goes back to Khusraw I Anushirwan too127. In early IX century was known the Arabic writing poet named Ishaq ibn Hassan al-Khurrami (dead in 200/815-16), who was originated from Sogd and wrote in his verses, that his father was named Sasan, and Khusraw ibn Hurmazd (i.e. Khusraw II Parviz) and Khaqan were his cousins128.
There are some data, that during the reign of Khusraw I Anushirwan certain period of time129 were close relations between Iran and the Turks. So, Ibn Khordadhbeh gaves the legend, according to which, he had built the cities Balandjar and Samandar in the lands of the Khazar khaqanat130. Bahram Chubin also was registered as a founder of some cities in the lands of the Turks. So, According to a legend, Bahram Chubin had founded the city named Sarir adh-Dhahab (The Golden throne), which was capital city of the Turkish khaqan. It was situated in the Khazar’s steppe in the North of Bab al-Abwab (Darband) and in later medieval times was known as Saray Batu131. Another legend attached him a foundation of the city of Sarwast132. These data allow for supposing, that Bahram Chubin after his flight from Iran was resided in the land of the Turks for a long time, before he had been murdered by the hired assassin. However, it would be happened not later, than early VII century, because he was not mentioned in 611, when the Turkish Jik (Zik, Shikh)- khaqan , who came to the power, joined with the Ephtalits and gained a great victory over the Sasanids, and occupied the whole Eastern part of Iran till Rey and Isfahan133. Although later the Turks drew off their troops back to Amudarya river, they kept on a great role in subsequent history of the Sasanid empire134. So, according to the Chinese sources, the murder of Khusraw II Parwiz (Ko-su-ho) and elevation to the throne of his son Shiruye (Se-li) were provoked by Tun-yabghu khaqan135. After that the Sasanid shahanshahs became dirigible in the hands of the Turkish khaqans136. In 629 after reign of Shiruye and his son Ardashir on the Sasanid throne had been elevated Khusraw Kharkhan (Kharmaz), the son of Arslan, son of Boyunchur, who was one of the descendents of the Sasanids, resided in the country of the Turks137.
According to a legend, Khusraw I Anushirwan also had founded the city in Fergana, settled there people - one person from each house, and named that city Har khane138. The same legend has been fixed also in the complete version of the book of Ibn al-Faqih139, and in the late sources140. The stability of this legend could indicate, that during the reign of Khosrow I Anushirwan in reality might be founded the colony of the Persians in Fergana and settlement the certain part of the Iranian population. This supposition has been testified by the information of at-Tabari, according to which, Khusraw I Anushirwan, after concluding a treaty with the Turks began a military campaign against the Ephtalits141, and reached Fergana, where settled his army142. With Fergana was connected the last period of Bahram Chubin’s life after his flight to the Turks143.
The last Sasanid shah Yezdigird III (reigned in 632 - 651), who escaped from the Arabs, also settled in Fergana144. There is an information in the additions of Bal‘ami to the “History” of at-Tabari, that in 31/651 caliph ‘Uthman (ruled in 23 - 35/644 - 656) sent to Khorasan ‘Umar ibn ‘Uthman, who passed over Jayhun ruver and arrived to Ferhana. It is supposed, that it was the first reconnaissance campaign of the Arabs, which was aimed to find Yezdigird III there145. In early VIII century were mentioned the Persians (‘Adjam)146, who lived in Fergana and the land of the Turks147. From the midst of the Persian settlers, probably, was the descendent of the Sasanids named Khusraw Harkhan (Harmaz), the son of Arslan, of the son of Bayunchur, who lived in the country of the Turks, and in 629 with the aid of the Arabs had been elevated to the throne of the Sasanids after Shiruie and his son Ardashir148
It was supposed, that the second name of Bahram Chubin - “Chubin” or “Chubina” (Chobin, Chopin,Chupin, Jubin, Shubin, Chuba)149, in Pahlawi of the time of later Sasanids had a meaning of “a raven” (or a crow)150, and it was the nickname of Bahram in the court slang of shahanshah Hurmazd IV (reigned in 576 - 590)151. In the geographical treatise of the second half of VIII century, which was translated to the Tibetian, among the Turkish tribes and peoples, inhabited at that time in Central Asia, was mentioned the tribe named gar-rga-pur, which was neighbored with the tribes of yan-ti (the Kushans) and he-bdal (the Ephtalits)152. Judging to the all data, in this text, more likely, the question is about the peoples, who were inhabited in Tokharistan, which was at that time a part of the Western Turkish kaganat. There is an opinion, that the ethnonym gar-rga pur consists from two words: the Turkish gar-rga (a raven)153 and the Persian pur (a son), and the first of them is a calque of the Pahlawi word chubin (a raven). It was the name of the descendents of Bahram Chubin, who were inhabited in Balkh, given them by the Turks154.
The raven is a central personage in the mythological images of the peoples of Siberia and Indians of the North America, where it appears as the super ancestor, the cultural hero or mighty shaman. In the mythological images of the peoples of Middle East, North Africa, Europe and India in contrary a raven is a demonic personage, and personifies the misfortune and the evil omen155. In the Sasanids Persia the image of a raven used often as a symbol of the hostile strangers156. For ancient Turks the raven was a symbol of the rising Sun, which together with the blue Sky personified the supreme God named Tangri157. It should be considered, that the name, which appears a raven, could be given to such person as Bahram Chubin158 only among the people, in whose images this bird had been appeared as a positive hero159.
It might be also supposed, that the nickname of Bahram Chubin reflected his tribal belonging to the above mentioned tribe of kar-rga (karga). One of the ancestors of Bahram Chubin was named Chubin, the son of Milad. He was originated from the family of Anush160, who was known as Ram161. Consequently, the name “Chubin” might be family name of Bahram Chubin, which was a Persian calque of his Turkish original name “Karga”. The same Chubin, the son of Milad, who was an ancestor of Bahram Chubin in 19th generation, in other sources named Kargin162, Kargin, the son of Milad163 and Gargin, the son of Milad164. Gargin, the son of Milad, had mentioned in “Shah-nama” of Firdawsi among the knights and commanders of ancient Iranian king Kay-Kawus165, and characterized as martial, brave, tried and tested in battles, fearless and proud hero166, although he perpetrated a treachery and betrayed his companion in arms to Afrasiab167. His father Milad also was one of the Iranian heroes and athletes, and he was appointed as a head of the kingdom while the king Kay-Kawus departed for a war from Balkh to Mazandaran168.
There is an opinion, that the name Gargin (Kargin, Karkin) is originated from the Persian word gurg (a wolf), with which also connected the name of the Iranian district of Gurgan169. However, the writing of that name in some Persian sources (Karkin, Kargin) allows for supposing, that it is namely the word karga or kargin with the meanings of “a raven” and “a crow”, which might be the original Turkish name or nickname of its carrier, and later had been calqued by the Persians to chubin (a)170. In ‘Shah-nama” of Firdawsi had mentioned also a commander named Karkuy, who was a son of Salm and the daughter of Zakhak171. However, had he any relation with Bahram Chubin is unknown, and it is a question, which should be elucidated.
There is another opinion, that the origin of Bahram Chubin was connected with some Turkish tribes of Central Asia172. Among the medieval nomad tribes of Oghuz was mentioned the tribe (el) named Karkin (Qarqin)173. Qarqin was the name of one of legendary ancestors of the Oghuz tribes, who was, according to his genealogy, the fourth son of Yulduz-khan, the third son of Oghuz-khan174, and also the name of another ruler of the Oghuz tribes - Qarqin Qonaq Alp175. According to a legend, the name of Qarqin had a meaning of “the man, who satisfied a hunger of the people” or “hospitable”. His ongon, i.e. holy bird 176, was a hawk or water eagle (su berkuti)177. According to the Persian explanatory dictionaries, the name of Chubinak means “water bird”(murgh-I obi) or “bird of river” (murgh-I daryoii)178. It seems, that such coincidence of the meanings of these names (Karkin and Chubinak) is not accidental, and it is very probably, that one of them is a calque of another.
This ongon (or totem) might be compared with sacred image of Burkut-Baba, in which were interweaved the features of the ancient agricultural and shamanist deities. According to the mythological images of the Turks, Burkut-Baba was “a master” of the rain and drive on the clouds with his lash, and because of that occur a thunder and a lighting, which usually precede the rain179. This bird, which related with water or rain and is the ongon of the Turkish tribe, might be also a crane, which inhabits in the bogs and reservoirs, which are neighbor with the agricultural lands180. In oral tradition the word of chubina means namely “a crane”181. The Turkmens not long ago had a custom to sacrifice in the dry years a kid for the patron of the rain Burkut-Ata, who had been identified with a sacred image of “the master of the rain” - a grand father, i.e. sacred ancestor Dede Korkut182.
Basing on the above mentioned data, it seems, that ancestors of Bahram Chubin had relative ties with one of the Turkish tribes of Central Asia, the ongon of whom was a bird - a raven (a crow), water eagle or a crane183. This tribe could be in ancient times a part the tribal confederation of the Parthian Arsakids184, and later lake the Hionits, the Kidarits, the Ephtalits and the Turks185, was in the service of early Sasanids186, and later representatives of that dynasty187.
The name of the Turkish family or tribe named Karga remained also in the historical and modern toponymy of Central Asia. So, in medieval times the settlement Kargali-Ilik was mentioned in Khorasan188. Among the Turkish tribes, included into the Uzbeks, the Karakalpaks, the Bashkirs and other Turkish peoples, were mentioned the ethnonyms kargin189, kargar190 and karga191, the names of which remained in the toponymy of the Fergana valley, Khwarizm, Zarafshan and Qashqadarya valleys192. In Tashkent in early XX century was the mahalla (quarter), named Kara-Karga, which was situated in the region of present Sebzar. Among the Turkish tribes, included into the Uzbeks was mentioned also the ethnonym burkut193, the name of which later transformed to burgut, and remained in present toponymy of Uzbekistan194. The names of tribal-family communities, connected with animals and birds, originated from patronyms, i.e. nicknames of ancestors, are widely spread especially in the toponymy of the Fergana valley 195.
Thus, basing on the above mentioned data, it might be supposed, that Bahram Chubin was originated from ancient noble Turkish family, which was a branch of the Kushan or the Massaget Arshakids. It was a part of Saka confederation of nomadic tribes of Central Asia, who had put an end to a power of the Greco-Makedonian conquerors in Parthia and had found the independent Parthian kingdom in the second half of III century BC.
The patrimonial land property of that family was in Bahl (medieval Balkh), from where were originated also some other descendents of the Arsacids, who reserved for themselves their high position during the reign of the Sasanids too. After capturing of Khorasan and other regions of Iran they had mixed with local population, and a part of them gradually had lost their language and became like the Iranians. After capturing of Balkh by the Hionites and the Ephtalits his family was resided in Rey. However, they always kept in memory their nomadic origin, and had close relations with nomadic tribes, including the Turks.
The land property of Bahram Chubin himself was situated in Balkh region or in Guzganan, on the way from Andkhud to Faryab, which was found by him during the time, when he was a marzban (strap) of Khorasan with a residence in Balkh. His land property existed until the Arab’s invasion and belonged to his descendents in Balkh. Still in medieval times it remained its old name and was known as Chubin or Chubin-abad.
In the end of his life Bahram Chubin revolted against the Sasanids and claimed that their ancestor Sasan had usurped the throne of the Arsacids, and now Bahram is reestablishing their right. He concluded a treaty with the Turks, and included in his army the troops of the Turkish volunteers. Then he set out with united army and occupied the capital of the Sasanids - Ktesifon. He had been supported also by the most part of local population. Bahram Chubin captured the throne of the Sasanids and declared their ancestor Sasan as usurper of the legal power, which, according to the law, was a right of the Parthian Arsakids, and he declared himself as legal successor of their throne. After usurpation of the Sasanids throne Bahram Chubin had reigned during one year, then has been forced to escape to the East - to the land of the Turks and became a relative of the Turkish khaqan after marriage on his daughter. The last residence of Bahram Chubin was, apparently, the Fergana valley, where resided his descendents of his marriage with the Turkish princess - the ancestors of the Samanids. Saman-khudat was the descendent of Bahram Chubin in fourth or fifth generation.
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1 About them look: Bosvort K.E. Musul’manskie dinastii, p. 145 - 147; Negmatov N.N. Gosudarstvo Samanidov
2 Frye R.N. The Samanids, p. 136.
3 Bosworth C.E. Samanids, p. 1025; Belenitskii B.A. Istoki samanidskoi tsivilizatsii, p. 19 - 24; Browne E.G. A Literary History of Persia, pp. 207, 352 etc.
4 Khair ad-din al-Zirikli, vol. 1, p. 290; Gafurov B.G. O prichinah vozvysheniya i padeniya Samanidov, pp. 51 - 55.
5 Perry I. Ethno-Linguistic Markers, p. 118; Manz B.F.Multi-ethnic Empires and identity, p. 80; Golden P.B. An Introduction to the History of the Tutkic Peoples, p. 192 etc.
6 Samanids, in: Encyclopaedia Britannica, vol. 19, pp. 916 - 917; Samaniden, in: Brockhaus die Enzyclopadie, band 19, s. 75; Samanides, in: Grand Larusse encyclopedique, t. 9, p. SAL.
7 In such sources as “Ta’rikh-i Bukhara” of an-Narshakhi, “Zain al-Akhbar” of Gardizi, “Ta’rikh-i Yamini” of al-‘Utbi, “Al-Kamil fi-t-ta’rikh” of Ibn al-Athir, “Ta’rikh-i Mas‘ud” of Abu-l-Fazl Baihaqi, additions of Bal‘ami to the “History of at-Tabari” and others.
8 These are the geographical works of al-Muqaddasi, al-Istakhri, Ibn Hawqal, “al-Ansab” of Abu Sa‘d as-Sam ‘ani, “Hudud al-‘Alam”, “Al-Qand fi dhikr ‘ulama’ Samarqand” of Abu Hafs an-Nasafi, “Mu ‘jam al-buldan” of Yaqut al-Hamawi, “Al-Lubab” of Ibn al-Athir etc.
9 For example, “Al-Athar al-baqiya” (The Chronology) of Abu Raihan Beruni, “Fada’l Balkh” of al-Balkhi, “Siyaset-name” of Nizam al-Mulk etc.
10 Abu-l-Fazl Baihaqi , pp. 175; Khafiz-I Tanish ibn Mir Muhammad al-Bukhari, part 1, p. 222.
11 Such sources as “Bahr al-asrar” of Mahmud ibn Wali, “Ta’rikh-i guzida” of Had Allah Qazwini, “Habib as-siyar” of Khondamir, ‘Abd Allah-name of Khafiz-i Tanish, “Oghuz-name” of Rashid ad-din, “Waqf-name of Isma‘il ibn Ahmad as-Samani, “An-Nujum az-zahira” of Ibn Tagri bardi etc.
12 Mirkhond. Histoire des Samanides, 1845.
13 Abu Munzir Asad ibn 'Abd Allah - the governor of Jurjan in 98/716-17, then - of Khorasan in 106 - 109/724 - 728 and 117/735; deid in 120/737-38.
14 Khair ad-din az-Zirikli, vol. 1, p. 290; Frye R.N. The Samanids, p. 136.
15 In 182 - 198/798 - 812 he was a governor of Khorasan with the residence in Marw, and in 198 - 218/813 - 833 - the caliph resided in Baghdad.
16 Abu Bakr Muhammad ibn Ja‘far an-Narshakhi, p. 69.
17 Negmatov N.N. Gosudarstvo Samanidov, p . 18.
18 Hamzae Ispahanensis, Annalum, p. 237; Abu Bakr Muhammad ibn Ja ‘far an-Narshakhi, p. 132.
19 Shamsaddin Abu ‘Abdallah Mohammad ibn Ahmad al-Moqaddasi, pp. 337 - 338.
20 Semenov A.A. К voprosu o proiskhozhdenii Samanidov, pp. 3 - 11.
21 Salahetdinova М.A. К istoricheskoi toponimike Balkhskoi oblasti, p. 225.
22 Hakimov Z.A. Pamyatniki arkhitektury v Yuzhnom Uzbekistane, p. 153.
23 Abu Mansur as-Saolibii, Yatimat ad-dahr, pp. 219, 531.
24 Jakut’s geographisches worterbuch, band 3, s. 13; Dictionnaire geographique, p. 297.
25 Rashid ad-din, Sbornik letopisei, vol. 1 (part 1), p. 218.
26 Giyasaddin ‘Ali, Dnevnik pokhoda Temura v Indiyu, p. 186.
27 Saman in Persian means “an order”, “an adjustment”, “a prosperity”, “ a riches” etc. (look: , vol. 2, p. 13); the same meaning gives to this word a late legend on the origin of the Samanids (look: Semenov A.A. К voprosu o proiskhozhdenii Samanidov, p. 4). In Chigil dialect of ancient Turkish saman means”a straw”. Look: Маkhmud Koshgarii, Turkii so’zlar devoni, vol. 1, p. 392.
28 Shamsaddin Abu Abdallah Mohammad ibn Ahmad al-Moqaddasi, p. 337 - 338; Jakut’s geographisches worterbuch, band 3, s. 13.
29 Bahram Gur (Djur) - the name of the Sasanid shahanshah Varahran V Gur (reigned in 420 - 438), adopted in the Islamic tradition. The Pahlawi name Varahran originated from the Avestian god of victory Verethragna.
30 Khair ad-din az-Zirikli, vol. 1, p. 290.
31 Hudud al-‘Alam, p. 102; Abu-l-Kasim Ibn Haukal an-Nasibi, p. 468; Abu Bakr Muhammad ibn Ja ‘far an-Narshakhi, p. 133; Mirkhond. Histoire des Samanides, p. 113 etc.
32 Abu Hanifa ad-Dinawari, p. 81; Gumilev L.N. Drevnie tyurki, p. 126. Nizam al-Mulk named Bahram Chubin “the vazir” of the Sasanid shah Khusraw II Parviz (reigned in 590 - 628). Look: Siaset-name, p. 75.
33 Macoudi. Les prairies d’or, p. 213; Harmatta J., Litvinsky B.A. Tokharistan and Gandhara, p. 369.
34 Inoyat Allah Rizo, Iron wa Turkon, p. 152.
35 In the result of that war the Turkic kaganat had lost its former power and disintegrated to two parts - the Eastern and the Western. Look: Harmatta J., Litvinsky B.A. Tokharistan and Gandhara, pp. 368 - 369.
36 In the sources this name is written in form Hurmuz or Hurmuzd, and in the historical literature - it is accepted in form Hormizd. This name is originated from the name of the supreme god of the Zoroastrian panteon Akhura Mazda, therefore, in our opinion, it should be written in form Hurmazd.
37 According to the Pahlawi sources, Spandiat, the son of Vishtasp, had built in Bahl (Balkh) the flashing capital Nawazak and had found there the wonderful fire of Vahram. Look: Markwart J. A Catalogue of provincial capitals of Eranshahr, p. 10.
38 This khaqan has been identified with Il-Arslan, who was a son of Tardu (Kara-Churin) and the grandson of Istemi-khaqan. An-Narshakhi mentioned him as Shir-I Kishwar (Look: Frye R.N. The History of Bukhara, p. 108, note 28); in the Chinese sources he has been mentioned as Yang-su dele (tegin), in the Arabic sources - as Shaba or Shiyaba, аnd in the Persian sources - as Sawa-shah or Sawkh (look: Gumilrv L.N. Drevnie tyurki, p. 115, 132). With him identified also Asilan-dagan (Arslan-tarkhan) of the Chinese sources. Look: Chavannes E. Documents sur les Tou-Kiue, p. 149; Zuyev Yu.A. Rannie tyurki, p. 200.
39 In the Chinese sources he has been mentioned as Nili, and in the Persian sources - as Parmuda or Narmud (look: Validi Togan A.Z. Umumi Turk tarihina giris, s. 72). With him was connected penetration of the Buddhism to Bukhara and the building of the Buddhist temple in Kashmir. Look: Staviskii B.Ya. O mezhdunarodnyh svyazyah, p. 115.
40 According to Firdousi, this fortress named as Avaze. Look: Abu-l-Kasim Firdousi, Skazanie o Bahrame Chubine, p. 68.
41 Macoudi. Les prairies d’or, t. 2, p. 213 - 214; Abu Hanifa ad-Dinawаri, p. 84 - 85.
42 Feofilakt Simokatta, p. 77 - 80. However, on that battle of Bahram Chubin is known only from the data of the Byzantian sources and Pahlawi ones, which used Firdousi. Other medieval Arabic and Persian sources don’t know anything about the feat of Bahram Chubin from the Byzantians (about that look: D’yakonov М.М. Оcherk istorii drevnego Irana, p. 315, 413, note 195); It was supposed, that in that story had meant the war, which had taken a place in Caucasus between the Persians and the Khazars, supported by the Byzantians (Pigulevskaya N.V. Vizantiya I Iran, p. 81), and the commander, which was at war with them was not Bahram Chubin, who was at that time still in Khorasan and not finished yet the battle with the Turks, but another commander also named Bahram (look: Gumilev L.N. Bahram Chubin, p. 228 - 229). That commander might be the contemporary of Bahram Chubin - Bahram, the son of Siyawush. Look: Abu Hanifa ad-Dinawari, p. 86; The Farsnama of Ibnu’l-Balkhi, p. 102.
43 Harmatta J., Litvinsky B.A. Tokharistan and Gandhara, p. 368 - 369.
44 The number of the Turks in the army of Bahram Chubin should be numerous, because the sources mentioned, that with him departed a great number of the brave and warlike peoples of the East, and Khusraw Parviz personally killed three of Turkish knights, who were in the service of Bahram Chubin. Look: Gumilev L.N. Bahram Chubin, p. 237 - 239. Among the prisoners of war were a great number of the Turks, and Khusraw had sent them to the emperor Maurikius as a victory gifts. On the forehead of each of those prisoners was engraved the Christian Cross, which they “received from their mothers”. Look: Feofilakt Simokatta, pp. 130 - 131.
45 Guseinov R. Siriyskie istochniki XII - XIII vv. оb Azerbaidjane, p. 35.
46 Shahbazi A.Sh. Bahram VI Cobin, p. 521.
47 There are the drahmas and dinars with his portrait and inscription Varhran. Look: Gobl R. Sasanian Numismatics, s. 80; plate 12, No. 203 - 204; Noldeke Th. Geschichte der Perser und Araber Zeit der Sasaniden., s. 282.
48 Gumilev L.N. Bahram Chubin, pp. 229 - 230.
49 The Tarikh-I Guzida, p. 121. According to ad-Dinawari, khaqan did him honour, built the city and the palace for him and for his people. When Bahram Chubin in a fair duel killed the brother of khaqan, who was his ill-wisher, the khaqan raised his position for more high degree. Look: Abu Hanifa ad-Dinawari, pp. 98 - 102.
50 He saved the life of the khaqan’s daughter from the predatory animal (dragon-lion), which attacked her, when she went outside for a walk, after what the khaqan gave him his daughter and the kingdom. Look: Macoudi. Les prairies d’or, t. 2, pp. 223 - 224; Abu-l-Kasim Firdousi, Skazanie o Bahrame Chubine, p. 302; The Tarikh-I-Guzida, pp. 120 - 121.
51 Gumilev L.N. drevnie tyurki, pp. 131 - 132; Usanova M. Ismoil Somonii waqfnomasi, p. 29.
52 The word pariowk (parmowk), which was mentioned in the Armenian sources in a form barmuka, and in the Arabic sources - barmuda, etymologized from the Buddhist title pramukha. Look: Harmatta J, Litvinsky B.A. Tokharistan and Gandhara, p. 371.
53 According to Firdousi, in case, if Sawa-shah will not accept him under his patronage, Bahram Chubin planned to go to the South, to Hindustan. Look. Look: Abu-l-Kasim Firdousi, Skazanie o Bahrame Chubine, p. 295.
54 Abu-l-Kasim Firdousi, Skazanie o Bahrame Chubine, pp. 291 - 294.
55 Каmaliddinov Sh.S. Istoricheskaya geografiya, p. 116 - 117.
56 It should be marked, that the medieval sultans of Shirwan also named themselves as the descendents of Bahram Chubin. Look: Alisher Navoii, vol. 14, p. 204.
57 In ancient Parthia except the Arsakids were 7 other noble families - Каren Pahlaw (in Nihawand), Suren Pahlaw (in Seistan), Ispahpat Pahlaw (in Gurgan), Spandiyat, Мihran, Zik and some others, who saved their high position during the Sasanid’s reign too. Look: Feofilakt Simokatta, p. 93; D’yakonov М.М. Оcherk istorii drevnego Irana, pp. 195, 283.
58 Shahbazi A.Sh. Bahram VI Chobin, p. 519
59 Ter-Mkrtichan L.H. Armyanskie istochniki o Srednei Azii. V - VII vv., p. 58.
60 The Tarikh-I-Guzida, p. 120.
61 Shahbazi A.Sh. Bahram VI Chobin, p. 520.
62 Abu Raihan Beruni, Pamyatniki minuvshih pokolenii, p. 52.
63 Abu Hanifa ad-Dinawari, p. 81.
64 Abu-l-Kasim Ibn Haukal an-Nasibi, p. 472.
65 Abu Sa ‘id Gardizi, p. 62.
66 The Tarikh-I-Guzida, p. 120.
67 Feofilakt Simokatta, pp. 93 - 94.
68 Drevnie avtory o Srednei Azii, p. 90.
69 Pigulevskaya N.V. i dr. Istoriya Irana, p. 28.
70 Vainberg B.I. Etnogeografiya Turana, p. 207.
71 Marek J.Olbrycht, Parthia and Nomads of Central Asia., p. 73.
72 Drevnie avtory o Srednei Azii, p. 91.
73 Маsson М.Е. Narody I oblasti yuzhnoi chasti Turkmenistana, p. 8.
74 The nomadic population of Central Asia at that time was not similar, and consisted from a conglomerate of different tribes and peoples as by their languages, as by their culture. Look: Маsson М.Е. Narody I oblasti yuzhnoi chasti Turkmenistana, pp. 9, 19 - 20.
75 Тrever K.V., Yakubovskii A,Yu., Voronets M.E. Istoriya narodov Uzbekistana, vol. 1, p. 91.
76 Marek J.Olbrycht, Parthia and Nomads of Central Asia., p. 98.
77 Lapshin A.G. Dinasticheskii kul’t Arshakidov, pp. 80, 86.
78 Jurgen P. The State and the Military - a Nomadic Perspective, p. 59.
79 Ter-Mkrtichan L.H. Armyanskie istochniki o Srednei Azii. V - VII vv., p. 40.
80 Op. cit., p. 57.
81 Op. cit., p. 48.
82 The data of the Chinese sources allow to suppose, that the nomads of Central Asia divided into two large groups: the first of them inhabited in the steppes of the North and North-East of Caspian sea, and others - in mountainous regions to the East of Amudarya river. Look: Aliev К. К voprosu o nomadah Srednei Azii, pp. 176 - 179.
83 Тrever K.V. Kushany, hionity I eftality po armyanskim, pp. 132, 143.
84 Zakharov A.О. Baktriya v I v. n.e., p. 23.
85 Zekiyev Mir Fatih. On ve Orta Asya, s. 425 - 432.
86 Abu-l-Kasim Firdousi, Skazanie o Bahrame Chubine, p. 22.
87 Abu Sa‘d ‘Abd al-Karim ibn Muhammad as-Sam‘ani, vol 2, pp. 137 - 138.
88 Dictionnaire geographique, p. 25, 87.
89 Коnonov A.N. Оpyt analiza termina “turk”, p. 43.
90 In the opinion of S.P.Tostov, the term turk firstly used namely in such meaning, and later its meaning “the age class of the armed youth” gradually had been broaden: the troop - the military leader - the tribal aristocracy - patriciant - suzerain - the supreme ruler - the collective name of all Turkish speaking peoples. Look: Тоlstov S.P. К istorii drevnetyurkskoi sotsial’noi terminologii, pp. 80 - 81.
91 Тrever K.V., Yakubovskii A,Yu., Voronets M.E. Istoriya narodov Uzbekistana, vol. 1, p. 91.
92 Golden P.B. An Introduction to the History of the Turkic Peoples, pp. 46 - 47.
93 The ancient Turkish word er besides its main meaning “the man”, used also with the meanings “head”, “leader”, “chief” etc. Look: Clauson G. An Etymological Dictionary, р. 192.
94 Clauson G. An Etymological Dictionary, рр. 803 - 806.
95 The name Arsak, as the ethnonym Sak (Saka), firstly was mentioned in the time of Akhemenids.
96 The existence of the Kushan branch of the Arsakids imdicates, that the Parn, as other Dahae tribes, were relatives tribes with the Kushans, which were, as it is known, like the Sogdians, originated from the nomadic tribes of the steppes of Central Asia. Look: Marshak B.I. K voprosu ob istokah sogdiiskoi kul’tury, pp. 61 - 63.
97 Тrever K.V. Kushany, Hionity I Eftality po armyanskim istochnikam, pp. 138 - 139, 141.
98 Ter-Mkrtichyan L.H. Armyanskie istochniki o Sredney Azii. V - VII vv., p . 38.
99 Op. cit., p. 40.
100 Захаров A.О. Бактрия в 1 в. н.э. С. 22.
101 Op. cit., p. 44.
102 Jullien S. Jullien S. Memoires sur les contrees accidentaux, 1, p. 29.
103 Firdousi, Shah-name, vol. 1, p. 360; vol. 3, pp. 114, 117, 404.
104 Gumilev L.N. Drevnie tyurki, p. 162.
105 Abu Sa‘d ‘Abd аl-Каrim ibn Мuhammad as-Sam‘аni, vol. 2, p. 348.
106 Shams ad-din Abu ‘Abdallah Mohammed ibn Ahmed al-Moqaddasi, p. 347.
107 Salahetdinova М.A. К istoricheskoi toponimike Balkhskoi oblasti, p. 225.
108 Markwart J. A Catalogue of provincial capitals of Eranshahr, p. 10.
109 In the Baktrian document from Tokharistan, dated 525 of the Baktrian era (757) vihara (the Buddhist monastery) and the Zoroastrian temple were mentioned together, like such terms as dahma (cemetery) and to cremate (the Indian ceremony), what testify on the variety of the religions and religious practice inside of that region before coming of Islam. Look: Sims-Williams N. Novye baktriiskie dokumenty, p. 9.
110 Abu-l-Kasim Ibn Haukal, p. 428. Jakut’s geographisches worterbuch, band 2, s. 272; Маhmud ibn Wali, More tain, p. 58.
111 Маhmud ibn Wali, Bahr al-asrar fi manaqib al-akhyar, f. 315 V (referenced from: Rešideddin Oguznamesi, s. 111;
112 According to the Sasanid law, after a death of the head of family every member of his family, including the women became the members of other families, had his part of inheritance, which was his own property. Look: Perikhanyan A.G. Оbshestvo I pravo Irana, pp . 195 - 225.
113 It is known, that in ancient times the Turks, who had rich traditions in the art of war, served as fired laboure in the armies of different countries. So, according to the Armenian sources, the Turkish troops were a part of the army of the Ahemenid king Kir (look: Теr-Мkrtichyan L.H. Armyanskie istochniki o Srednei Azii. VIII - XVIII, p. 66); according to the document from the ancient city Yet (Egypt), written in Ivrit, the military campaign of the Ahemenids to Egypt, which took place in V century BC, was headed by the Khwarizmian Turk named Dragman, the son of Kharchin. Look: Meyer Ed. Der Papirusfund von Elfantine, s. 28; Zeki Velidi Togan A.Z. Umumi Turk Tarihine giriš, s. 416, note 124.
114 D’yakonov М.М. Ocherk istorii drevnego Irana, p. 312.
115 Тrever К.V., Yakubovskii A.Yu, Voronets M.E. Istoriya narodov Uzbekistana, t. 1, p. 141.
116 Ter-Mkrticnyan L.H. Armyanskiye istochniki o Sredney Azii V - VII vv., p. 57.
117 The Farsnama of Ibnu’l-Balkhi, pp. 24, 94, 98.
118 Boboyorov G.B. Markazii Osiyoda VI - VIII asrlarning ikkinji yarimidagi siyosii etnik jarayonlar, p. 28.
119 Fazlallah Rashid ad-din. Oguz-name, p. 94.
120 Kononov A.N. Rodoslovnaya Turkmen, p. 69.
121 Abu Djafar Mohammed ibn Djarir at-Tabari, ser. I, p. 1966. Цитируется по: A.Zeki Velidi Togan. Umumi Turk Tarihine giriš, s. 112.
122 Anushirwan entertainedt the greatest contempt for the Christians, because of his son Anusha-zadh, who was of his Christian wife, and espoused the faith of his mother, and revolted against him. However, in spite of that, he was not showed the hostile regard to the Christians, and provided them all necessary conditions. Look: Browne E.G. A Literary History of Persia, pp. 136, 168, 181.
123 In 532 he invited to his court from the Byzantium the Neo-Platonist philosophers, who made translations of the philosophic and scientific works from the Greece and the Syriac to the Pahlawi, and he was also the founder (about 550) of the first university in Iran, located in Jundi-Shapur (Khuzistan) for learning of the philosophy and medicine. These traditions were continued later in the times of the ‘Abbasids, when was founded the Islamic Academy of Sciences (bait al-hikma) in Baghdad. Look: Browne E.G. A Literary History of Persia, pp. 167, 305, 419.
124 The nickname Anushirwan in Pahlawi means “of Immortal Spirit” (anushak-ruban). Look: Browne E.G. A Literary History of Persia, p. 107, 135.
125 Pigulevskaya N.V. Vizantiya I Iran, pp. 84 - 85.
126 A.Zeki Velidi Togan. Oguz destani, p. 112.
127 Khair ad-din al-Zirikli, Al-A ‘lam, vol. 1, p. 290.
128 Browne E.G. A Literary History of Persia, p. 267.
129 Before worsening of relations after unsuccessful embassy of the Turks headed by the Sogdian Maniah to the court of Khusraw I Anushirwan.
130 Abu-l-Kasim ‘Obaidallah ibn ‘Abdallah Ibn Khordadhbeh, p. 123.
131 Mahmud ibn Wali, More tain, p. 41.
132 The Tarikh-I-Guzida, p. 121.
133 There are two seals with Pahlawi and Turk Runic inscriptions, where was fixed the name of this khaqan, in the collection of the Sasanid seals of Forugi (Iran), and also medallion with a portrait in profile and the Pahlawi legend with his name. It was supposed, that the seal was minted for the administration of the captured territories, and the medallion - for perpetuation of his victory. Look: Harmatta J., Litvinsky B.A. Tokharistan and Gandhara, p. 369.
134 The beginning of that process, which was in our opinion, purposeful, should be considered the reign of Khusraw I Anushirwan , who married on the daughter of the Turkic khaqan.
135 Chavannes E. Documents sur les Tou-Kiue (Turks) occidentaux, p. 171.
136 Zeki Validi Togan A.Z. Umumi Turk tarihina giris, s. 73 - 74.
137 The Farsnama of Ibnu’l-Balkhi, pp. 24, 109.
138 Op. cit., p. 30; in Persian az har khane means “of each house”.
139 The same legend was fixed by Zakariya Qazwini, whose source was the book of Ibn al-Faqih. Look: Demidchik V.P. “Geografiya”, p. 122.
140 Mahmud ibn Wali, More tain, p. 64; Muhammad Nadjib Bekran, p. 51; ‘Abd ar-Rashid al-Bakuwi, p. 96 etc.
141 This event took place in 554. Look: Тrever К.V., Yakubovskii A.Yu, Voronets M.E. Istoriya narodov Uzbekistana, t. 1, p. 129.
142 Abu Djafar Mohammed ibn Djarir at-Tabari, ser. I, p. 899.
143 Gumilev L.N. Bahram Chubin, pp. 229 - 230.
144 Istoriya khalifov, f.1 б.
145 Djalilova R.P. Nekotorye dopolneniya Bal‘ami, p. 7.
146 In the work of at-Tabari at this place: “one of the non-Arabs (‘adjam) from Khorasan said . . . Look: Istoriya at-Tabari, p. 159.
147 Istoriya khalifov, f. 167 а.
148 The Farsnama of Ibnu’l-Balkhi, pp. 24, 109.
149 This name is mentioned in textual sources in different forms: Chobin, Chopin,Chubin, Chupin, Djubin, Shubin etc. In the late sources might be found also the form Chuba. Look: Azimov Sh. Gosudarstvo I pravo Samanidov, pp. С. 26, 158, 160.
150 Wolf F. Clossar zu Firdousis Schahname, s. 301; Inoyat Allah Rizo, Iron wa Turkon dar ruzgor-I Sosoniyon, p. 148 - 152. In the modern Persian the word chubin means “wooden”, and chubina - means also “a crane” (look: Persidsko-russkii slovar, vol. 1, p. 480); for a crow in Persian uses the word kulag or zagan. Look: Russko-persidskii slovar, p. 91.
151 Firdousi, Le livre des rois, ed. J.Mohl, vol. VI, p. 654 - 655.
152 Abdukholiq Abdurasul o’ghli, Turkii khalqlar, pp. 72 - 77.
153 In the ancient Turkish karga meant “a raven” or “a crow”. Look.: Drevnetyurkskii slovar, p. 426. In the modern Turkish languages use the forms kurgun (a raven) and karga (a crow). Look: Russko-turetskii slovar, p. 103
154 Gumilev L.N. Drevnie tyurki, p. 162.
155 Меlitinskii Е.М. Voron, p. 245.
156 There is a rtory, where the Arab king talked to Khusraw I Anushirwan, thet “the Ravens have taken their land”; the shahanshah asked him: “Which Ravens, those of Abyssinia or those of India?” and the Arab king said: “The Abyssinians”. Look: Browne E.G. A Literary History of Persia, p. 179.
157 The description of the Red Raven in form the eagle with extended wings was put on the tiara of the ancient Turkish prince Kul-tegin. Look: Zuev Yu.A. Rannie tyurki, pp. 24, 226.
158 The image of Bahram Chubin remained in the memory of the people as a hero, and even in the Sasanid time about him was composed the people’s historical roman “Bahram Choben-namak” (“The history of Bahram Chubin”) in Pahlawi, which later was a base for legends about Bahram Chubin, which was fixed in the books of the Arabic and Persian authors. Look: Browne E.G. A Literary History of Persia, p. 108; D’yakonov М.М. Ocherk istorii drevnego Irana, pp. 20, 316.
159 Such famous hero like Bahram Chubin, about the feats of whom the legends was composed, could not be named by this name among the people, in imagination of whom a raven personified demonic creature, which pointed to hero a misfortune and evil omen. About the history of the transformation of the image of Bahram Chubin to a figure of the apolictic hero of people’s epos look: Czegdely K., Bahram Cobin, pp. 21 - 43.
160 According to a legend, the name Anush was for one of the first people in the Earth, who was a son of Shith and grandson of Adam (look: Abu Hanifa ad-Dinawari, p. 3). Khusraw I Anushirwan had been named anushak-ruban, what means in Pahlawi “of Immortal Spirit”. His son with his Chriatian wife had been named Anusha-zadh, i.e. the descendent of Anusha. Look: Browne E.G. A Literary History of Persia, pр. 107, 135, 181, 168. The same name had the ancestor of Khwarizmshahs dynasty Anush-tegin Garcha’i (ruled in 1077 - 1097). Look: Buniyatov Z.M. Gosudarstvo khorezmshahov-Anushteginidov, p. 223.
161 Macoudi, Les preres d’or, t. 2, p. 213.
162 Usanova M. Ismo‘il Somoniy waqfnomasi, p. 27.
163 Abu Sa‘id Gardizi. Zain al-Akhbar, p. 62.
164 The Tarikh-I Guzida, vol. 1, pp. 94, 120.
165 Firdousi, Shahname, vol. 1, pp. 353, 355, 390, 399, 403, 413, 419, 442, 448, 450.
166 Firdousi, Shahname, vol. 3, pp. 29, 82, 114, 117, 198, 214, 360, 436 etc.
167 Bertel’s E.I. Istoriya persidsko-tadjikskoi literatury, pp. 225 - 226.
168 Firdousi, Shahname, vol. 1, p. 360; vol. 3, pp. 114, 117, 404.
169 Op. cit., p. 639, note of redactor. In such case the name Gurgin should mean “the possessor of the lupine character”, “the fierce”, “the perfidious”, “the truculent” etc. (in English: gargantuan)The same writing has the word gargin, which in Persian means “the scabby”, “mangy”, “nasty” etc. look Persidsko-russkii slovar, vol. 2, p. 392.
170 There is an opinion, that the word chubin (a) means “like a spear” (look: Shahbazi A.Sh. Bahram VI Cobin, p. 519), or “the wooden”, i.e. «the possessor оf a cudgel”. Among four subjects on the metops, characterizing the dynastic cult of the Arsakids, there is a picture of a baton (cudgel), which was determined as “religious symbol and dynastic sign”. Look: Lapshin A.G. Dinasticheskii kul’t Arshakidov, p. 80.
171 Firdousi, Shahname, vol. 1, pp. 216, 217; vol. 4, p. 149.
172 Inoyat Allah Rizo, Iron wa Turkon, p. 152.
173 Kononov A.N. Rodoslovnaya Turkmen, pp. 68, 72.
174 Fazlallah Rashid ad-din. Oguz-name, pp. 65 - 66; Kononov A.N. Rodoslovnaya Turkmen, pp. 50 - 51 (in the text: p. 31).
175 Kononov A.N. Rodoslovnaya Turkmen, p. 78 (in the text: p. 79); op. cit., p 78 (in the text: p. 79).
176 According to the Shaman mythology of the Turko-Mongol peoples, the ongon personified the spirit of died ancestors of totemic (wolf, bear, horse, etc.) or anthropomorphic origin. Look: Миfy narodov mira, vol. 2, p. 255 - 256.
177 According to Rashid ad-din, the ongon of all of four sons of Yulduz-khan was a bird named tawshanjil, i.e. a hawk (look: Fazlallah Rashid ad-din. Oguz-name, p. 66), аnd according to Abu-l-Gazi, - white falcon, a buzzard, a raven and golden eagle. Look: Kononov A.N. Rodoslovnaya Turkmen, p. 53.
178 Inoyat Allah Rizo, Iron wa Turkon, p. 150.
179 Миfy narodov mira, vol. 1, p. 195.
180 Brem A.E. Jizn’ jivotnyh, vol. 2, p. 205.
181 Persidsko-russkii slovar’, vol. 1, p. 480.
182 The tomb of Burkut-Ata was situated in the environs of Ashgabat and was in past a sacred place of cult for local population. Look: Zhirmunskii V.М. Oguzskii geroicheskii epos I “Kniga Korkuta”, pp. 169 - 170.
183 It is known, that after passing of time the ongon of the tribes could be changed, what sometimes was connected with changes of political situation (entering to a new confederation, change of a power etc.). Besides, the ancient Turkish word kargha had not only meaning of “a crow” or “a raven”, but it might be used in more wide meaning for any other birds with black color. Look: Clauson G. An Etymological Dictionary, p. 653.
184 As it is known, in ancient times the Turks, who had rich traditions in military training, were served as wage warriors in the armies of many countries. So, according to the Armenian sources, the Turkish troops were a part of the army of the Ahemenid king Kir (look: Ter-Mkrticnyan L.H. Armyanskiye istochniki o Sredney Azii VIII - XVIII vv., p. 66). According to the document from the remains of ancient town Yet (Egypt), written in Ivrit, the military campaign of the Ahemenids to Egypt, hold in V century BC, was headed the Khwarizmian Turk named Dargman, the son of Kharchin. Look: Meyer Ed. Der Papirusfund von Elfantine, s. 28; Zeki Velidi Togan A.Z. Umumi Turk Tarihine giriš, s. 416, note 124.
185 According to some data, the homeland of Bahram Chubin was in Ma wara’ an-nahr. Look: Мukhtorov A. Somoniyon: zamon va makon, p. 38.
186 From the data of textual sources and numismatic is known, that Khorasan, which was a part of the Sasanid Iran at least beginning from IV century AD was inhabited by the Hionits, the Kidarits and the Ephtalits, who confessed the Zoroastrizm and served for defence of the Eastern borders of the Sasanid empire. Therefore it is not out of question, thatBahram Chubin could inherit his splendid military faculties from his ancestors in Khorasan (look: Feofilakt Simocatta, pp. 36, 77, 102, 106, 130, 159 etc.). According to the Islamic tradition, the ancestors of the Ephtalits, as of the Turks, were originated from Yafath, the son of Nuh (Jakut’s geographisches worterbuch, vol. 4, p. 999; Abu Djafar Mohammed ibn Djarir at-Tabari, ser. I, pp. 211 - 212). In medieval sources the genealogy of the pre-Islamic appanage kings (muluk at-tawa’if) of Balkh, from where was originated Bahram Chubin, also were originated to the same Yafath, the son of Nuh. Look: Ibn Wadhih qui dicitur al-Ja‘kubi, vol. 1, p. 179.
187 The Sasanids widely used the practice of enlist of services of military forces of the allied “varvar” tribes, such as the Hionits in IV century AD, the Savirs in the war of 527 - 532 with Byzantium). Khusraw I Anushirwan was widely practiced also foundation of settlements of the warlike tribes inside the borders of his empire for making permanent covering forces against the nomads. Look: D’yakonov М.М. Ocherk istorii drevnego Irana, p. 312. .
188 Kononov A.N. Rodoslovnaya Turkmen, p. 77 (in the text: p. 77).
189 Sultanov T.I. Opyt analiza traditsionnyh spiskov 92 “plemen ilatiyya”, p. 167.
190 Aliev К. К voprosu o nomadah Srednei Azii, p. 178.
191 Каrmysheva B.H. Ocherki etnicheskoi istorii, pp. 97, 213, 216.
192 Каrga - the villages in the tuman of Kagan of the Bukhara region, in the tuman Uzbekistan of the Fergana region; Коk-Каrgа and Kargali - the villages in the tuman of Narpay of the Samarqand region, Ola Karga - the village in the tuman of Yakkabag of the Kashkadarya region, Каrgаlar - the villages in the tumans of Gurlan and Hazarasp of the Khwarazm region, Каrgs-tepa - the village in the tuman of Khatirchi of the Samarqand region, Каrga-awl - the village in the tuman of Bulunghur of the Samarqand region etc. Look: Koraev S. Geofrafik nomlar ma‘nosi, p. 168; Оkhunov N. Joy nomlari ta‘biri, pp. 70 - 71.
193 Sultanov T.I. Opyt analiza traditsionnyh spiskov 92 “plemen ilatiyya”, p. 167.
194 Burgut - the villages in the tumans of Vabkent and Ghijduwan of the Bukhara region, in the tumans of Payarik, Pakhatakor and Khatirchi of the Samarqand region. Look: Koraev S. Geofrafik nomlar ma‘nosi, p. 40.
195 For example, Khakkalar (The Magpies), Tulkilar (The Foxes), Тоshbaqalar (The Tortoises), Каrgаlar (The Crows) etc. Look: Gubaeva S.S. Patronimiya v toponimii Ferganskoi doliny, pp. 28 - 37.
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