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Home , Afrasiyab (Samarkand), Bactria, Chaghaniyan, Tokharistan, Varakhsha

JOURNAL OF CRITICAL REVIEWS

ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 ISSUES OF RELIGIOUS CONVICTION MIGRATION IN -TOKHARSTANAND SOGD

1Eshov B.J.

1Professor of Karshi State University

Received: 14 March 2020 Revised and Accepted: 8 July 2020

ABSTRACT: In the processes of historical and cultural development of the peoples of Central in the old days, religious views and migrations of the conviction also have a leading position. For various reasons, the fact that as a result of the migration, along with religions, culture, art, language, writing, traditions and traditions entered the territories, ethnocultural interventions (assimilation) were widely recognized in historical science. Before covering the main part of this section, we found it necessary to briefly touch on the history of the processes of religious emigration.

I. INTRODUCTION So, one of the peculiarities of the history of the peoples of is that the composition of the local population in ancient times changed not only on account of internal growth, but also from the account of external migrations. According to the testimony of archaeological data, migration processes are particularly pronounced when it comes to the era of eneolithic and bronze. During this period, the ancient farmers took Copetdag, the slopes of the Murgab River, the northern and the extensive location of the oases of Surkhon and Zarafshan[1]. It is also worth noting that the population of Belujistan and Kharappa gradually absorbed from the valley of the south and Indian River of Afghanistan into the basin of the Panzh River[2]. In the second half of the II millennium BC, the intensive silage of the herdsman population from the Urals, central and the to Central Asia begins. Thus, the most of Central Asia is characterized by tribal migrations, assimilation (mixing) processes between different economic and cultural- based tribes, as well as long-lasting mutual cultural cooperation. Under these circumstances, the criteria for religious and secular tolerance were formulated on new grounds[3]. The main causes of ancient migrations occurred under the influence of environmental, economic, social and political processes[4], including a sharp increase in the number of inhabitants in the assimilated territories, a shortage of springs for fertile lands, water resources and livestock breeding, a sharp warming of the climate, drought and Mesopotamian civilizations – these are the urges between urban – states for mutual competition, fertile The end of antiquity, that is, the IV-V centuries, is an important stage in the history of the peoples of Central Asia. It is at this time that the Kushan state, one of the great powers of the ancient world, is divided into several independent estates for internal and external reasons. In particular, in the south of the , Tokharstan and Marv are separated separately. Tokharstan is the southernmost part of northern Afghanistan, and .It is located in the south of present-day . Of these, in the north, in the oases of the Zarafshan and Kashkadarya rivers, irrigation, then the army Ustrushona, then , in the northern of Central Asia, Choch and Khorezm estates are formed. During this period, the political processes taking place in Central Asia were related to the multiplicity of caused by external aggression and internal conflict. The “great migrations”, which began in the Eurasian steppes, also did not bypass the territories of Central Asia. It is from this period that complex processes take place in the socio-economic life of the peoples of Central Asia, and the interaction of the peoples of Central Asia with , , and Vyzantium during the first Middle Ages and migration processes were of great importance in the formation of a specific culture that flourished in later periods[5]. Religious relations in migration processes. In the , the religious views of Central Asia were complicated. According to research, during this period, four major religions-the zaraostrism, the religion of duddhism, christianity and monarchy (priests) tried to propagate their religion. Among these religions, zaraostrism was the most ancient and was spread to almost all regions of Central Asia until the entry of other religions. By the IV-V centuries, the predominance of this religion was preserved in the central and northern regions of Central Asia. For example, the city of Yorkurgan sheep in Kashkadarya (South Sogd) was excavated in the process of excavation of ruins, consisting of two Eastern and Western temples. These temples belonging to the Zarathustra were a lesson from a large courtyard, a cult room, a large room in which prayers were read, a continuous fire- burning furnace (altar). During the excavations of the temples, many items related to religious beliefs were found and studied[6].

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Traces of burial rites with astadons (ossdari)dating back to the V-VI centuries have not been identified from the Oasis. Such are very rare in Tokharstan. In particular, Sugd inscriptions have been identified in the astadon, found in the Hisar Valley. In Sogd and Tokharstan, in some cases, burial rites in the Khums instead of astadon were also revealed. Among the researchers there are also opinions that the burial of astadons was typical for Sogd, not for Tokharstan[7]. spread mainly to the southern regions of the region. In the period of the first Middle Ages, the Centers of Buddhism in Termiz were destroyed and abandoned by the Usturmullo temple located in Karatepa and Fayoztepa, Kobadian, on the banks of Amudarya. According to the researchers, this situation is primarily associated with the aggressive actions of the Iranian Sassanids, and then with the policies pursued by the Eftalis[8]. However, the penetration of Buddhism into these territories was not experienced in connection with the eftalis. According to the researchers, the situation will change by the time of the Turkish Khanate. That is, by the middle of the VI century, the eastern Turkish Khanate will be under the strong influence of the propaganda of Buddhism. Since the beginning of the VII century, this influence also spreads to the western Turkish Khanate. At the beginning of the VII century, haqon Tun Sheku, who was around Issyk-Kul, received the Chinese monk Xiuan Jiang as a friend and heard his prayers. Ajinatepa is a large Buddhist temple dating back exactly to the VII century[9]. Monuments in Tokarstan-Khishtepa and Kalai Kafirnihon worship, the place of worship of Buddhism in the center of Kafirkala dates back to VII-VIII centuries[10]. According to the studies carried out, Buddhism spread in may have mastered some aspects of Zarathustra, in particular the worship of fire. For example, traces of a large furnace from the palace of the ruler in the Oasis of Wahsh were found, and from the side of the palace the remains of the temple of Buddhism[11]. As for the question of the religion of Christianity (khrstian), this religion began to penetrate into Central Asia much earlier. Some researchers Associate this situation with the fact that the Sassanids were persecuted by the earth Christians and moved to the East. In the Central Asian region, the center of Christians was the city of Marv. In particular, Gyaur was identified in the fortress by excavations of the Church of Christians, and in the ancient Marv the Christian cemetery. There is a lot of information about the wide spread of this religion in the Marv Oasis[12]. The penetration of Christianity into the territories of Bactria is associated with the Kushan period. A part of the eftalis in these territories accepted this religion and appealed to the Nestorian Patriarch Mar Abudan in 549 year to send an episcopate to them[13]. In spite of the fact that the position of Zarathustra was strong, Christianity was also spread in Sogd. For example, M.Masson identified the remains of the Christian Church in the Urgut District of region in 1938, linking the entry of this religion into Central Asia with the territories of Syria and Iran [14]. Also, from the 1 address of the Koshtepa in Urgut district, the building of the Christian Cult of the VII-VIII centuries, from its side, the cemetery of Christianity dating back to the IX-X centuries was identified. It was Y.Buryakov who analyzed the records found from the cemetery described them as”writings conveying christianity " [15]. So in these regions, along with the religion of in the IX-X centuries, christianity also existed. A at the beginning of the century.The A.Raimkulov's article on the topic of christianity was published [16]. The author conducted research at the Sheikhali fort (around Karshi)in Sogd and identified the christian burial site. In this building, there were 3 different-looking christian burial traditions, which are still unknown in Central Asia. Treasures of the IV-VI centuries were found in small cave rooms. The author links the emergence of this structure with the processes of migration. According to the E.V.Rtveladze, in the VI-VII centuries, thenestorian flow of christianity, as a result of the increase in christian communities are formed in large cities, headed by mitropolites (the propagator of religion, the spiritual of the highest level). Syrian sources reported that the patriarch Yeshub II (628-643) christian communities and their synagogues were established in Samarkand, , India and China[17]. The Arab geographer Ibn Khawqal gives information about the migration and formation of christian communities in Sogd, which continued even in the X century. According to his message, “There is a mountain of Shavdar on the southern side of Samarkand... On the Shavdar mountain there is a synagogue of Christians, where Christians gather and pray for their saints. I met there Christians who moved from Iran in search of fertile lands, favorable natural conditions and fresh air. There is also real estate in the synagogue, where many Christians live permanently. It is known by the name of Vazgerda that this place, which affects a large part of sogd,”[18]. According to V.V.Bartold, this village of Christians is located in the south of Samarkand on the territory of the Urgut District[19]. From this place, dozens of stones were found in the image of Syrian inscriptions and crosses (crests)from the Gulbagh gorge in the south-west of Urgut[20]. These data indicate that Urgut and its surroundings have been the center of Christianity in Central Asia for several centuries. Located in the upper and middle reaches of the Amudarya, one of the prehistoric and cultural regions of the ancient socio-economic, political and cultural life of Central Asia is considered to be Tokharistan (Bactria-

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Tokharistan) (Tajikistan and the Republic of Uzbekistan are part, territory of Afghanistan). This historical cultural region is noted in written sources of various epochs with such names as Bahdi, Bactrian, Bahli, Balika, Dakhia, Tukholo, Tokharistan. In modern literature, there was a tradition of calling Bactria for antiquity, Bactria for antiquity-Tokharistan, Tokharistan for the Middle Ages[21]. Numerous studies on the history and culture of Tokharstan were published in the period of today's independence, which created wide opportunities and conditions for historical-scientific research, research and discoveries. In particular, the introduction of ancient and medieval written sources into scientific circulation, data on historical , the results of archaeological research, tangential (numismatic) data, linguistic and ethnographic data are in Shular sentence. Among them, studies related to the processes of migration also constitute the majority. The entry of Christianity into the territories of Bactria-Tokharistan is connected with the territory of Iran and Syria, which spreads to East Turkestan and China through the networks of the Great Road here. According to the Christian tradition, the spread of this religion to the East, India and the regions with an army to it, in particular, Bactria-Tokharistan, is attributed to the name of the monk Foma[22]. In addition to the activities of the monk (Apostolic) Foma, there are other information that is more reliable in science. For example, the author of the introduction of Christianity into Central Asia, in particular, in Bactria, wrote Vardessan (154-222) or there is information in the “book of the laws of the countries”of Syria, which was created by its knights in the middle of the III century[23]. The Armenian historian Egeshe Vardaped also links the in Bactria – Tokharistan with the migration of Christian communities in Syria and Iran[24]. According to the E.V.Rtveladzethe conclusions of Christianity in the early centuries of BC (II-V)begins to spread widely in Marv and Bactria-Tokharistan. If the migration of Christians in the early days began stichyally, then by the VI-VII centuries this process was purposefully overthrown. In these migratory processes, the nestorian flow of the Christian religion was in a leading position, and evidence for this was found in many of the territories of Tokharistan and the army to it[25]. For example, in the 30-ies of the last century M.E.Masson wins the gold medal around them. On one side of the present invention is an image of a sheep, on the other side is a small cross (crest), on the back is an image of a man. The scientist substantiated that the image and symbols of Christianity were reduced in this finding[26]. In 1963, scientific workers of the local museum of the Surkhandarya Region V.A.Kozlovsky and T.A.Salikhanova participated in the archaeological expedition in cooperation with scientific workers of the science of Uzbekistan. During this expedition to the Angor district, excavations were carried out in the Zangtepa fortress dating back to the VI-VII centuries and found and studied many items of material culture. It is noteworthy that among these finds there is also a metal medallion (amulet), on one side of which is an image of a sheep, a small cross at the bottom of the image, on the other side is an image of a man[27]. It is also noteworthy that in recent years there have been found coins of Central Asia, which are reflected in the symbols of Christianity. For example, the Cross of the Nestorian type in the center of the inverted side of the coin found in the city of Panjikent and the coin next to which the dynastic sign of the Sugd estate dynasty was placed, and the coin found in the city of sheep, with the image of a wild animal and a nestorian cross in the center. The A.I.Smirnova believes that this type of coin could have been minted by Christian Sogd owners or Christian communities or Christian temples[28]. A bronze coin of the VII century was found in one of the hills of the ancient city of . On the right side of this coin, the upper part of the ruler's chest with signs of the Mongoloid race is depicted in a high headdress. On the right side of the head is a large cross of the nestorian type. According to research, the description of crosses in this form is found in Vyzantium, Yustinian I (527-595) also threeraydi in coins that make tattoos.[29] the large number of Christian symbols in the minted coins indicates that the local authorities supported this religion and that the local government did not prevent the Minted of coins in the name of Christians. Apart from coins, which testify to the spread of the Christian religion from various archaeological monuments of Central Asia, a large number of items of material culture have also been found. Bronze Amulet found in Southern Turkmenistan from Gokktepa (Geokdepe), circular Taiga, hum handle in Urgut monuments, lamp, Samarkand “Holy Min‟sammpula” (not so large, pot with two handles), ceramic tile in Osh, bronze cross in Afrasiyab, utensils in Panjikent Christian graves. There are also some written monuments about the migration of Christianity to Central Asia. For example, a piece of ceramic found in Panjikent dates back to the middle of the VIII century. In this piece of ceramic, the piece is inscribed from the Syrian variant of the Bible. Such Syrian inscriptions on Christian content are found in many of the monuments in the Urgut regions. However, there are data that many of them are very difficult to read because they are poorly stored[30]. Written monuments related to the migration of the religion of Christianity, as well as the Chu valley in , scales (see. Jambul), White Beshim, Marv in Turkmenistan, monuments of East Turkestan and

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ISSN- 2394-5125 VOL 7, ISSUE 13, 2020 found and studied from Tibet. According to the information, many of these records confirming the widespread spread of Christianity were written in the Syrian Alphabet in the language of suvd. At the same time, the Sogdians, who turned Christian texts into their own languages, also used the Sogdian script[31]. One of the most common religions in Central Asia in the last antiquity and early Middle Ages was the religion of monarchy. As in other religions, the spread of this religion is associated with the processes of migration and ethnomadenical relations. According to the information, the monies left a cesarean trail not only in the history and culture of Central Asia, but also in the history of the Peoples connecting the entire Great Route. The propagandists of this religion began their migration path from Iranian cities to the steppes and steppes of Central Asia. According to research, the monies have created a lot of literature of religious character that propagates their religion. The spread of the teachings of the monyism naturally causes discontent among the ruling classes and Zarathustra priests in Iran. Therefore, in the III century, the Sasanian king Varanhon I (273-276 YY.) during the period, Moni is thrown into prison and executed. Supporters of the religion of monarchy, however, were subjected to persecution, a large part of which was to the regions of Central Asia[32]. The researchers cite the following information from the Arab historian An-Nadim about the death of Moni: “the religion that spread to Movaraunnahr after Shomannism (Buddhism)was monarchy. The reason for this was that after Khusraw killed Moni, he was able to persecute his supporters, torturing them wherever he could hold them, in a place of revenge. Therefore, they (the monies) fled the country (Iran)and crossed the (Amudarya)River”[33]. Studies have shown that in Central Asia, the communities of the religion of monism begin to form as soon as there is still a Monic life. In the spread of this religion in these regions, one of the manifestations of the monarchy church was the great position of Mar Amo. Moni himself sends him to Central Asia to promote a new religious doctrine. Mar Amo first moved to Abarshakhr, then to Marv, then to the land of Kushons, where he began to widely promote this religion during the establishment of moniculture communities. After the death of Moni, Mar Amo forms moniculture communities in some cities in the middle stream of the Amudarya[34]. About the activities of Mar Amo in Central Asia are two important documents found in the Turfan oasis of East . One of them was written by one of the heirs of Moni from Marv to Mar Amo in Zamb (middle Amudarya)by Sisilon. This letter explains the basics of the religion of monarchy without dissolution and serious explanation to the population, active propaganda about the advantages of this religion. Then the religion of monarchy spreads to many cities and regions of Central Asia[35]. But the major centers of this religion were Marv, Samarkand and Chaghaniyon. In particular, Samarkand for some time was the residence of the chief monk of the monies, and by the end of the VII century the suvd language became the of the eastern monarchical Church[36]. In our opinion, it is worthwhile to once again recognize the importance of the language of the Sogdian and Sogdian languages in the period of antiquity and the Middle Ages in the migration of peoples and religious currents, in the economic and ethnomedical relations between the territories, in the migration and exchange of cultures, in the position of mediation between the East and In Chaghanion (Toxaristan), too, the position of monarchy is strong, according to data, in the beginning of the VIII century (719 y.) The ruler of chaghaniya sends the monarch of monarchy (great Mo-Jo)to the Chinese emperor as a monk and ambassador of this religion. In his letter to the emperor, the ruler wrote that Mo-Jo was knowledgeable in the field of philosophy (astronomy), that witty wisdom, that there was not even a single question that he could not answer, he wrote to the propagandist about his religion (that is, monarchy – Sh.N.) asks that the synagogue be built in order to fulfill the laws. From this information, one can put forward the assumption that the religion of monarchy in Chaghaniya was not only an official religion, which even the ruler recognized, but also a widely spread basic religion. This place was inscribed among the wall paintings of Afrasiab.The writing, read and analyzed by A.Livtshis, is noteworthy. It contains information about the embassy of the ruler of Turontos sent to the Samarkand ruler Avarkhuman. In particular, chaghaniyonians who came to the capital of Sugd talk about the promotion of their religion among the residents of Samarkand. According to the scientist, the word here goes about the religion of monarchy[38]. At the end of the 70-ies of the last century, on the left Bank of the river Surkhondarya, the Bittepa cemetery on the slopes of the Bobotag-lead studies were conducted. As a result of the research, items related to religious rituals were found with human bones from the graves, which consisted of several hills of 15-20 meters. It is located 4 km from dahma, the ruins of the ancient medieval city of Budrach, E.V.Rtvladze Bittepa dahma predicts its belonging to the inhabitants of this dilapidated city. The scientist explains this idea by the fact that since dahma is located far away from the ancient city (most dahmas are located near the city, city or village), it can somehow belong to a separate religious community, as well as some traditions in the burial ceremony are characteristic of the Monic communities and bring comparative analyses[39].

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In general, the religion of monarchy, which as a result of migrations, migrations and some political processes penetrated the ancient cities and regions of Central Asia, for several centuries has acquired a special significance in the development of architecture, material and spiritual culture, fine and applied art of these territories. In conclusion, according to the testimony of sources created in different languages (ancient Persian, Syrian, Sogd, Chinese), representatives of peoples from different countries lived side by side with the indigenous population in the ancient centers of Eastern Civilizations. From the information it is possible to draw such conclusions that the traditions and rituals of the ancient peoples did not hamper the various relations between themselves. Peoples that are different in terms of origin, respect each other's religion and beliefs. There were no racial or religious barriers to adaptation to social and economic conditions in the new territorial and cultural context. Because, ancient religions did not have a dogmatic feature. In ancient times, religious tolerance developed in Central Asia, and this process continued even in the ancient and early Middle Ages. The Great Silk Road and its networks served not only trade and economic relations, but also cultural communication. Through it, samples of various religions, philosophical views, ambassadorial missions, spiritual values, writing and fine arts are spread.

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