ON THE ANCIENT HISTORY OF BOKHARA.
What I have to impart in this chapter on the ancient history of
Bokhara is taken out of a Persian MS., brought by the late Sir
Alexander Burnes from Bokhara, which bears the name of "Tarikhi
Narshakhi," the history of Narshakhi. The author, Mehemmed ben
Djafer el Narshakhi, wrote this highly interesting work in Bokhara,
in the year of the Hegirah, 332, under the government of Emir
Hamid the Samanide, in Arabic. Later, in the year 522, it was
translated into Persian, and augmented by quotations from a not less
interesting work, Khazain ul Ulum, "The Treasures of Wisdom," which
Ebul Hassan wrote at Nishapur. In consideration of its historical
value it is well worth the trouble (in a quite literal translation)
to give the whole. The distinguished orientalist, Monsieur de
Khanikoff, has already done this, and it will very probably be put
before the scientific world. We have here only selected that which
is suitable to the outline of our sketches, and for this reason
given an extract in a free translation, since this is less fatiguing
to the majority of readers, and more acceptable.
BOKHARA, _i.e._, ITS ENVIRONS.
On the site of modern Bokhara there must have been in ancient days
a morass, which arose from the yearly flooding of the river that
comes from Samarkand. In summer, from the melting of the snow in the
existing mountains in the neighbourhood, this was much augmented.
This morass was dried up at a later period, and the fertile soil
soon attracted settlers from all sides. From these colonists a
prince was chosen, by name Aberzi, for their ruler. Bokhara itself
existed not then. There were simply numerous villages, of which
Beykem or Beykend (the village of the ruler) was the largest.
Tyranny soon dispersed this little colony. A part of it drew back to
northern Turkestan, founded the town Djemuket,[33] and soon enjoyed
a flourishing condition. Later they returned to the assistance of
their brethren whom they had left behind. Then Prince Shir Kishver,
"Lion of the Land," conquered the bad Aberzi, put him in a sack
full of thorns, and turned him round and round until he died.
Bokhara gradually flourished again. Shir Kishver ruled for twenty
years, and contributed much to the success of the colony, and his
followers pursued the same path, and the whole neighbourhood was
soon peopled and covered with villages. In what epoch the chronology
of this place falls, is hard to conjecture. It were a vain effort
to attempt to penetrate the table of the oldest history of Bokhara.
We prefer rather to give the interesting data of the MSS. on that
neighbourhood, and to begin with Bokhara, which from ancient days
was an important spot.
[33] This is very probably the modern Chemket, in the new Russian
province of Turkestan.
BOKHARA, THE CAPITAL.
What the source of our information relates with regard to the
religious importance of this spot, what pre-eminence its inhabitants
had, what distinction awaits them at the day of resurrection, &c.,
will not much interest our readers. Siaush is stated to have been
the founder of the fortress, where he was slain in a public square,
before the Gate Guriun, by his own father-in-law. This place was
constantly held in honour by the fire-worshippers, and every one
took care to offer a cock there on Noruz (New Year's Day) before the
set of sun. This commemorative festival was celebrated everywhere.
Troubadours have long sung of it in their lays, though the story
relates to facts that happened three thousand years ago. Other
people affirm that Efrasiab was the founder. It may suffice to know
that the fortress long remained desolate and uninhabited until
Benden, or Bendun, the husband of Queen Khatun, rebuilt it, together
with a castle over the gate, on which he caused his own name to be
engraved in iron. In the year 600 Heg. this gate, together with the
iron slab, was still conspicuous; later all fell in ruins, and every
attempt to rebuild it was fruitless. After the opinion of the wise
men of the day it was at length rebuilt in the form of the Pleïades,
on seven pillars, and from that time all kings who inhabited it were
victorious, and, what is still more wonderful, none of them died, as
long as they continued to occupy it. This castle had two gates--the
Eastern or Gurian Gate, the western or Rigistan Gate--which were
connected by a road, and the castle contained the dwellings of
the chief officers, as well as the prison and treasury and divan.
After these events there was a time of desolation, and it was again
rebuilt by Arslan Khan, and enjoyed its former greatness, 534 Heg.
When Kharezm Shah took Bokhara he permitted governors appointed from
Sandjar to direct matters, and to destroy the citadel. Then, in 536
Heg., it was again restored. Similar events it experienced many
times, till at last the Moguls, under Djengis Khan, reduced to ruins
Bokhara and the fortress.
Of the palaces of Bokhara, the Seraï at the Rigistan must be
mentioned in the first place, in which square the lords of this
land, both in the pre-Islamite times and also later, were in the
habit of living. In regard to circumference, that which Emir Said,
the Samanide, caused to be built is the largest, and probably most
splendid palace, where all the high counsellors, with the governors,
are found in one and the same building.
After this, we must name Seray Molian, or that palace which was
built on the canal of the same name. This is described as an
exceedingly charming dwelling-place, which was surrounded by the
most luxurious gardens, the most beautiful meadows and flower-beds,
brooks and fountains. The whole tract of country, from the gate
of the Rigistan to Deshtek (little field) was quite full of
beautifully-painted, sumptuous houses, with lovely lakes, and
shadowy trees which allowed no sun to penetrate; and the gardens
exuberant in fruits, as almonds, nuts, cherries, &c.[34]
[34] Almonds and cherries are, now-a-days, not to be met with as a
product of Bokhara.
The palace of Shemsabad is also worthy of notice, which the king,
Shems-ed-din, caused to be built near the gate Ibrahim, and which is
remarkable for its zoological garden, named Kuruk. This was a place
of four miles in circumference, surrounded with high walls, where
many dove-cotes, as well as wild animals, such as apes, gazelles,
foxes, wolves, boars(!), in half-tamed condition, are found.
After the death of Shems-ed-din, his brother, Khidr Khan, mounted
the throne; then his son, Ahmed Khan, who continually increased
the beauty of the palace; but when the latter was conquered and
conducted to Samarkand by Melek Shah, it was abandoned, and
fell into ruins. Besides these there were many country houses
in the neighbourhood, nearer to the town, which belonged to the
Keshkushans. By this name a certain people were indicated who came
out of the west to Bokhara, but were not Arabs, and possessed a
singularly good reputation. When Kuteibe, after the conquest
of Bokhara, required the half of the houses for the Arabs, the
Keshkushans formed the largest portion of those who gave up their
houses and settled out of the town. Of these country houses only two
or three remained to later periods, which bore the name of Köshki
Mogan (Kiosks of the fire-worshipping priests). There were many
temples in Bokhara known as those of the fire-worshippers, and the
Mogan were accustomed to maintain them with great care. The first
town wall which extended round Bokhara was built by the command
of the governor, Ebul Abbas, in 215 Heg., in consequence of the
inhabitants having complained that they had suffered so much from
the inroads of the Turks. In the year 235 Heg., it was repaired and
fortified, but later entirely ruined when the Mongol hordes laid
waste the city and environs of Bokhara. Besides the above, mosques
and other buildings are mentioned. We wish to spare our readers
these details. The past prosperity of Bokhara is sufficiently shown,
when we appeal to twelve canals or larger conduits which intersect
the vicinity in all directions. The fruitful and bounteous nature
of the soil has, in the East, become proverbial, and the great sums
which have been levied on the town and environs prove it. After the
fourth, i.e., the final conquest of Bokhara by Kuteibe, the Khalif
in Bagdad received 200,000, and the governor of Khorassan 10,000,
dirrhems. In the time of the Samanides Bokhara paid, in Kerminch
alone, more than a million dirrhems tribute, which is considered an
immense sum according to the tariff of that period. In pre-Islamite
times there was in Bokhara only barter. The first governor who
struck silver money was Kanankhor. The coin had on one side his
portrait, and was of pure silver: this lasted up to the time of
Abubekir. The old coinage became lessened, and was replaced by the
inferior mint at Kharezm. In the time of Harun al Raschid, Athref,
the governor, struck a new mint of six different kinds of metal,
which were named atrifi or azrifi. (I think that the word, common in
Persia, eshrefi--ducats, is not from the Arabic, but derived from
azrifi.)
In industrial arts also, Bokhara has exceeded the other nations of
once famous Asia. The dress stuffs which were fabricated on the bank
of the Zerefshan were sought for in Arabia, Persia, Egypt, Turkey,
India itself. These were merely of three colours, white, red and
green; but its silken stuffs were strong and heavy, and were worn
for a long time as the favourite royal and princely robes in many
lands. Next to these were the large carpets and curtains, which
were woven in Bokhara. The former of these were so expensive that
the town of Bokhara could pay, with one single carpet, the tribute
to Bagdad. In the later devastations of Bokhara the clever artizans
were scattered, and with them their art fell to the ground.
THE ENVIRONS OF BOKHARA.
Besides the chief city and its wonders, there are many places of the
environs described in the manuscript before me. Some of these exist
even now; others have passed nameless.
_Kermineh._ In this many other towns are comprised, and this region
has produced many poets and poetesses. It is distant from Bokhara
fourteen farsangs only, and was named Dihi Khurdek (little town).
_Nur_ is a larger place, where there are many mosques and
caravanserais, and it is the spot most frequented by pilgrims of
the whole neighbourhood. In Bokhara much is thought of this, for a
journey thither is esteemed as half a pilgrimage to Mecca.
_Tavais_ (as the Arabians name it, for the proper name was Kud),
a considerable spot, which was celebrated for its markets. They
lasted commonly ten days, and were frequented yearly by more than
ten thousand persons, who came from Ferghana (Khokand) and from
all quarters. This circumstance made the inhabitants wealthy, and
they were famous for their riches. Tavais lies on the high road to
Samarkand, and is seven farsangs from Bokhara.
_Ishkuhket_, a large and rich town, carries on an extensive
commerce in preparing kirbas (a kind of linen); has many mosques,
caravanserais, and is considered one of the loveliest towns of
Bokhara.
_Zendine_ produces the best kirbas in Bokhara, which it exports to
Arabia, Fars, Kirman, and other distant lands, and which is used
everywhere by princes and great people for clothing. It is in high
estimation, and is purchased at the same price as the heaviest
stuffs.
_Revane_ is a fortified spot, and was formerly the residence of the
kings, and it is said that it was built by Shapur. It is on the
Turkestan boundary, has a weekly market, at which much silken stuff
is sold.
_Efshana_ is a well fortified spot, has a mosque built by Kuteibe,
and a weekly market.
_Berkend_, a large old village, which the Emir Ismael, the Samanide,
bought, and divided the revenue between Dervishes and Seids.
_Rametin_ is older than Bokhara, and was earlier inhabited by
princes. It is said to have been built by Efrasiab, who fortified
it also at a later period, when he was attacked by Kaykhosrev, who
sought vengeance on him for the death of his father, Siaush, and
son-in-law. In this place were the most celebrated temples of the
fire-worshippers in all Transamana. Efrasiab was, after two years,
seized and killed by Kaykhosrev, and his grave is found at the entry
of that fire-temple, which stands on that high hill which is now
visible close to the mountains of Khodscha Imam. These events are
reported to have taken place three hundred years ago.
_Yerakh'sha_ is one of the Bokhara towns, and is celebrated for
its castle, which was built by Prince Gedek, one thousand years
since, and then lay long years in ruin. Later, Prince Hebek restored
a portion, and Benyat, the son of Tugshade, is said to have died
there. In the time of Islam, Emir Ismael, the Samanide, wished to
make a mosque of it, and offered the inhabitants 20,000 dirrhem as
a re-imbursement for the restoration, but they declined his offer.
In the time of Emir Hayder, the Samanide, there were yet some wooden
remains, which that person brought to Bokhara, and used for the
building of his castle. Yerakh'sha has yearly fifteen markets, of
which the last, which is held at the end of the year lasts twenty
days, and also is called the Noruz market (New Year's Day market),
which since that time (what time?) has become a Bokhara custom. Five
days after the Noruz market comes the Noruz Mogan (New Year's Day of
the priests of the fire-worshippers).
_Beykend_ was considered a city, and its inhabitants are highly
indignant if any one call it a village. Were a Beykender in Bagdad
questioned as to his home, he would say Bokhara. It was once a
considerable spot, had many beautiful buildings and mosques, and
in the year 240 Heg. had yet many rabats (stone houses in the form
of a caraverserai). The number of these exceeded a thousand, all
inhabited by people who, in summer, dwelt at their own country
seats, but in winter spent the fruits of their industry in the town,
and thus were very gay. The Beykenders were also great merchants,
who carried on a trade to China and the Sea. The fortifications of
this town are older than Bokhara, and it gave Kuteibe much trouble
to take it. In earlier times each prince had here his castle.
Between Beykend and Farab is a tract of twelve farsangs, which goes
through a sandy desert. Arslan Khan had raised here a magnificent
building, and with much cost brought the Canal Djaramgam into this
vicinity. In the neighbourhood of Beykend there are many beds of
reeds and large lakes, which they call Barkent ferrakh or _Karakol_.
According to a credible statement these are about twenty farsangs in
extent, and abound in water-fowl and fish, beyond any other portion
of Khorassan. Here the Canal Djaramgam had not sufficient water, so
Arslan Khan wished to bring from these lakes a stream to Beykend,
which place lies on a slight elevation. They began to dig, but they
struck on an excessively hard rock, which rendered useless all their
hammering and hewing. Loads of fat and vinegar were employed for the
softening of the stone, but in vain, and the work was abandoned.
_Farab_ has a large mosque, of which the walls and cupola are
built of tiles, without a particle of wood visible. It had its own
princes, who governed from Bokhara in a settled order, and, to a
certain degree, independently.
QUEEN KHATUN AND THE FOUR FIRST ARABIAN FIELD MARSHALS.[35]
[35] Khatun means in Turkish, _woman_, of which word we wish to
avail ourselves instead of a name, as this is the practice in the
MS. before us.
In the time of the Arabian occupation, or more properly speaking, in
that time when the first outposts of the Arabian adventurer pressed
to the distant East, there was in Bokhara a woman on the throne,
who, during the minority of her son Tugshade, held for fifteen years
the reins of government with both might and rectitude. Of this
woman, who is considered to be the Nushirvan (emblem of justice) of
Central Asia, it is reported that she went daily from her castle
on the Rigistan[36] on horseback, and, surrounded by all classes,
busied herself with state affairs. Towards the end of year 53 Heg.,
the Arabians, under the leading of Abdullah-ben-Ziad, crossed the
Oxus, and took the once celebrated Peykend, through which victory
they came into possession of much treasure, and about 4,000
prisoners.
[36] _Rigistan_ means in old Persian, an open space, which is strewn
with sand (rig) and kept vacant.
In the year 54, Heg., they attacked Bokhara with a strong army and
battering engines, and Khatun was cowed before the threatening
peril. One messenger was sent by her to the Arabian field-marshal
with presents, and instructions to obtain at least an armistice
for fourteen days; another was sent to the north-east to a Turkish
race, for quick aid. The stratagem was successful. The Arabs,
anticipating nothing, granted the armistice. Meanwhile the Turks
approached, and Khatun felt herself strong enough to attack the
besiegers and put them to flight. The defeat itself was not denied
by the Arabian historians: they only add, that the Mussulman army
took a rich booty in gold, silver, clothing stuffs, and weapons, in
which were the golden and jewelled boots of the queen, Khatun, the
worth of which was estimated at 200,000 drachmas. Abdullah-ben-Ziad
felled all the trees in the vicinity, and destroyed all the towns.
Khatun felt anxious for the fate of her land, and concluded peace
with the Arabians, which she bought, they say, for one million
drachmas. In the year 56, Heg., Said ben Osman was named governor
of Khorassan. He crossed the Oxus and fell on Bokhara. Khatun
wished to buy a peace for a similar sum to that which she gave
Abdullah ben Ziad. Despite of this offer, Said, who stood with
120,000 men in Kesch (Shehr Sebz) and Nakhsheb (Karschi), refused
compliance, gave battle, and after he had beaten the army of
Khatun, made peace. The queen was obliged to submit, and entered
the army of the Arab as a vassal.[37] The submissive State gave
eighty hostages, and Said ben Osman went to Samarkand, which he
also took, and thence, laden with rich treasures, returned back to
Medina. The report goes, that the hostages which Khatun gave to
the Arabian field-marshal were officers who doubted the legitimacy
of Tugshade, and plotted together against the queen. According to
agreement, they wanted merely to accompany the Arab army as long
as they remained in Bokhara, but Said wished to have them with him
as trophies of his victory when he entered Medina. This moved the
deceived Bokharians; and when they saw their ruin unavoidable, they
wished, at least, to die avenging themselves. They slew Said, and
then severally destroyed each other. In his turn, Muslim ben Ziad
was named ruler of Khorassan. He hastened quickly to his post, drew
together a considerable army, and fell on Bokhara, again become
faithless. Khatun quickly perceived that she, alone, was no match
for him, and sought everywhere help. She gave her hand to Terkhan,
Prince of Samarkand, to purchase protection for her country; also
the mighty Turkish prince, Bendun, was called in to aid. When all
the assistance had been promised, Khatun hastened to conclude a
truce: the Arabs consented; when Bendun appeared with 120,000 men,
and induced the reluctant queen to violate the truce. The Arabian
field-marshal was extremely incensed, and sent one of his officers,
by name Mehleb, to Khatun, to remind her of her blameable neglect
of duty. Mehleb took from each company a man with him, quitted
secretly the camp by night, with the intention to surprise, on some
point, the enemy's army. He was already arrived on the banks of
the river (Zerefshan), when some Arabs, thinking that the question
was a matter of booty, joined him. Their united force was not more
than 900 men. The enemy's cavalry discovered this, and at the first
onset cut down 400 of them. The rest fled quickly back, but were
followed, and towards daylight reached near to Khoten. The Turks
opened a bloody battle; Mehleb was surrounded on all sides, and
announced, by a powerful shout, his position to the nearest Arabian
camp. The signal was heard; Muslim knew the voice of Mehleb, heeded
it but little, and only Abdullah, who blamed the indifference of
the commander-in-chief, mounted his horse in order to assist his
brother, who was hard pressed. This approach gave courage to Mehleb
and his followers. The battle was renewed; Bendun fell, and the
Turks were put to flight with great loss. An immense booty fell
into the hands of the conquerors; and it is said that each horseman
received about 1,000 dirrhems. After this incident Khatun made
peace, and did homage to the Arabs. She also appeared in the camp,
and did homage again. She requested to see Abdullah, whose heroic
deeds had astonished the whole army. Muslim called him. He wore a
blue tunic with red girdle, and favourably impressed the Queen by
his noble appearance, and she made him great presents. The fourth
Arabian field-marshal was Kuteibe ben Muslim. He went to Khorassan,
under the Kaliphate of Hudjadj, conquered on his way the provinces
of Tocharistan, and crossed the Oxus, in 88 Heg. Peykend was
apprised of his approach, a strong walled fortress, the taking of
which cost him a hard struggle. The Arabs were forced to besiege it
fifty days, and suffered considerably. Since force could produce
no effect, he was obliged to employ stratagem, and caused it to be
undermined, and the fortress was thus surprised. He pardoned the
inhabitants, made peace with them, and leaving Varka ben Nasr-ullah
as governor, went to Bokhara. Intelligence soon reached him that the
Peykendis had killed the governor, whom he had left behind, and who,
as it proved, had provoked the revolt by his cruel deeds. Kuteibe
hastened back, plundered the city, destroyed it, killed all the men
able to bear arms. The rich and mighty Peykend, which maintained an
extensive commerce in teas from China and other goods, was utterly
destroyed. Some portions were restored later, but its prosperity was
gone for ever. They relate that the Arabs, among abundant treasures,
found a silver idol, which, with the robes, was worth 150 miskal.
Among things most worthy of remark, were two pearls, as large as
a pigeon's egg. These, according to the report of the Peykendis,
were brought into the temple by a bird. Kuteibe sent such things
to the Khalif Hudjadj as a present, who, in a letter of thanks,
expressed both his admiration for the objects, and the high spirit
of the sender. From hence he went to Vardun, (now Vardanzi) which
he spoiled, with all the other villages belonging to it. These
successful advances of the Arabian army terrified the small princes
of that neighbourhood, and they united, and attacked, with joint
forces, the invaders. As the Arab historian affirms, Kuteibe was
greatly distressed. He was also destitute of arms; and they say that
a lance was bought for 5 dirrhems, a helmet for 50, the cuirass for
900. Happily, the ruler of Samarkand, by cunning and deceit, had
withdrawn from the alliance to go over to the Arabs; and the Turkish
leader having obtained information that fresh auxiliary troops had
arrived in Kesh and Nakhsheb, retreated to Vardun; and Kuteibe
remained undisturbed in the possession of the conquered province in
Transoxiana.
[37] Report says, that Said ben Osman and Khatun, who was a
celebrated beauty, loved each other; and even in later years the
popular ballads were extant which sung of this adventure.
TUGSHADE AND MOKANNA, THE VEILED PROPHET OF KHORASSAN.
Tugshade, who, after the death of his mother, was chosen King of
Bokhara, had to thank Kuteibe, alone, for his throne, since he
supported him against his powerful neighbour, the Governor of
Vardun, who invaded Bokhara repeatedly, but was always driven back
by Kuteibe. This feeling of gratitude may have been the principal
cause that Tugshade went over to Islam, and distinguished himself
by his remarkable ardour in favour of the new opinions. He reigned
thirty-two years, not so much as an independent prince, but as the
vassal of Kuteibe, who found in him a mighty aid in propagating
by force the doctrine of Mohammed, which the inhabitants of
Bokhara were much disposed to reject. As the Arabian adventurers
made conversion to Islam the chief condition in submitting, the
Bokhariots, at each capture of their capital, acknowledged, in
appearances, Islam, but after the departure of their conquerors
returned to their beloved national religion, the Parsi. Kuteibe
wished to check this. He ordered, therefore, that the half of
the houses of the whole town should be given up to the Arabs.
The proselytes were placed, by these means, in the immediate
neighbourhood of men who continually watched them, and urged them to
the new doctrine. In the year 94 Heg., he permitted a large Mosque
to be built, in which all were to assemble for prayer on Fridays,
and in which the Koran should be read, in an emphatic manner, in
the Persian language. This mosque existed even in the time of our
author's writing, who besides adds that upon the doors figures of
animals were cut, (which, as is known in every place of Islam, to
say nothing of a mosque, is treated as a gross offence): the reason
of this, they say, was, that these animals were taken from an
earlier temple of the Fire-Worshippers, and retained afterwards.
Tugshade reigned thirty-two years. After his death, Kuteibe,
his son, (whom he so named, from attachment to the Arabian
field-marshal), took the throne. At the commencement of his reign
he affected the Musulman, but, as it was soon apparent that he was
secretly attached to the old religion, he was executed by order of
Ebn Muslim, the ruler of Khorassan, and in his stead, Benyat, also a
son of Tugshade, was named Lord of Bokhara. Under both these latter
reigns, it happened that the Sefiddjamegan (the white-clothed), as
the followers of Mokanna, the Veiled Prophet of Khorassan, have been
called, raised, with the new doctrine, the standard of rebellion
against the Arabian conquerors. In like manner with Kuteibe, the
son of Tugshade, did the other son, Benyat, go over to the rebels,
and was put to death by order of the Khalif, 166 Heg. The family of
Tugshade held the throne of Bokhara till 301 Heg., when Ibn Ishak,
the son of Ibrahim, the son of Khalid, the son of Benyat, ceded his
rights to Emir Ismael, the Samanide.
As to the history of Mokanna and the Sefiddjamegan, this movement
might have had, certainly, dangerous consequences for Islam in
Central Asia, if the authorities in Bokhara, and particularly the
Khalif Mehdi, had not used all proper precaution. Mokanna, (as
is related in the MS. lying before me), the veiled prophet of
Khorassan, whose real name was Hashim bin Hekim, was born in the
village of Geze, near Merw, and early occupied himself with many
kinds of knowledge, but especially with enchantments and secret arts.
He was named Mokanna, or the Veiled Prophet, on this account,
because he covered his head constantly with a veil, for he was
deformed in features, one-eyed, and, moreover, bald. He had, no
doubt, under Ibn Muslim a high military rank, as he there once came
out in his character of prophet; he was seized, sent to Bagdad, and
there put in prison. He escaped thence and came back to Merw, and
when he showed himself among his people, for the first time, he
demanded, "Know ye who I am?" They said unto him, that he was Hashim
bin Hekim. He replied, "You are in error. I am your God, and I am
the God of all people. I call myself what I will. I was earlier in
the world in the form of Adam, Ibrahim, Moses, Jesus, Mohammed, Ibn
Muslim, and now in the form in which you see me." "How is it, then,"
they asked of him, "that these make themselves known as prophets,
but you wish to be God?" "They were too sensual, but I am through
and through spiritual, and have constantly possessed power to appear
in any form." He lived, then, in Merw, but his agents moved about
everywhere in order to gain followers, and his letters of mission
began thus:--
"In the name of the Merciful and Gracious God, I, Hashim, son of
Hekim, Lord of all lords. Praised be the One God, He who was before
in Adam, Noah, Ibrahim, Moses, Christ, Mohammed, Ibn Muslim; He
who was manifested before all these, namely, I Mokanna, lord of
might, brightness, truth,--rally round me and learn, for mine is the
lordship of the earth, mine the glory and power. Besides me there
is no god; he who is with me goes to Paradise; he who flies from me
goes to hell."
Among his adherents an Arab, named Abdullah, principally
distinguished himself, and, in the vicinity of Kesh, misled very
many. At a later period the greater part of the villages around
Samarkand and Bokhara went over to him. The professors of the
new sect became from day to day stronger, and with their numbers
increased also both uproar and riot, and the alarm and cries of
the Musulmans. When the governor of Khorassan was informed of this
issue he wished to seize Mokanna; who then kept himself concealed a
long time, and though all the passes of the Oxus were guarded, he
succeeded in escaping over to the Transoxanian side, and effected a
retreat into a strong fortress on the mountain of Sam, near the town
of Kesh (the modern Shehr Sebz). The Khalif Mehdi also was struck
with terror at the intelligence. He sent first troops, and then
arms in person to Nishapur, for it had become a question whether
the partisans of Mokanna would not obtain the upper hand, and Islam
sink to the ground. At that time in the new sect robbery and murder
having been permitted, immense hordes out of Turkestan joined the
revolters, the Musulmans were hard pressed on all sides, their
villages plundered, their women and children carried away to prison.
In the year 159 Heg. the commandant of Bokhara went against them
with a considerable force, and the contest between the partisans of
Mokanna and the Mohamedans lasted in that country many years. The
Veiled Prophet moved not from his fortified position, his spiritual
influence was sufficient to stimulate his followers.
The Arabian garrison of Bokhara, with the few which remained
true to Islam, soon felt itself too weak against the number and
fanaticism of their far superior enemy. Aid was sent from Bagdad
under the command of Djebrailo bin Yahya; and the well fortified
place, Narshakh, which was a residence of the Sefiddjamegan, was
first attacked. After a close and vain siege the walls could only
so far be damaged as to allow a ditch that was fifty yards long to
be filled with wood and naphtha: this they fired, and the cross
beams of the wall became consumed, and the whole mass without
support fell. With sword in hand the Mohamedans rushed into the
fortress, many were massacred, many yielded under the condition of
retreating with their arms. The fortress was evacuated, yet when
the Sefiddjamegan heard that their commanders were put to death in
a traitorous fashion, they themselves took up arms in the enemy's
camp. A fresh contest arose, in which the Arabs conquered, and the
supporters of Mokanna were partly destroyed, partly put to flight.
After Narshakh, Samarkand had to be forced, the inhabitants of
which, in great part, were known to belong to the new sect. The
sieges and battles of these places lasted more than two years
(because a great number of the Turks had joined the Samarkanders
without any result being obtained).
Mokanna, the mysterious prophet, kept himself during this period
always in his fortress, attended by one hundred of the loveliest
women of Transoxiana. The interior of the castle was kept only for
these with himself and one male page; besides these was no earthly
eye permitted to penetrate into his sanctuary. They say that 50,000
of his followers lay at the gate of the fortress, and earnestly
implored him to show but once his god-like splendour. He refused,
sent his page with the message:--"Say to my servants that Musa
(Moses) also wished to see my godhead, but the beams of my splendour
he could not support. My glance kills instantly the earth-born."
The enthusiastic adherents assured him that they would gladly offer
their lives as a sacrifice if this high enjoyment was allowed to
them. When he could not furthermore deny them, Mokanna consented to
their entreaty, and appointed them to come at a certain time before
the gate of the fortress, where he promised to show himself. On
the evening of the appointed day he ordered that his women should
be placed in a line, with looking-glasses in their hands, as the
beams of the setting sun were reflected in the looking-glasses, and
when everything was illuminated by that reflection, he ordered them
to open the doors. The splendour blinded the eyes of his devoted
adherents, who fell prostrate, and called out,--"God! enough for us
of thy glory, for if we see it more all will be destroyed!" They
lay long in the dust supplicating him, until at length he sent his
page with the message:--"God is pleased with you, and he has given
you for your use the good of all the world."
Fourteen years long Mokanna is reported to have lived in this
fortress consuming his time with women in drinking and carousing.
The Arab field marshall, Said Hersi, had at last, after a hard
siege, driven him into straits. The outer part was taken, and
there was only the inaccessible citadel on a higher eminence. With
the extinction of his ascendant star Mokanna was abandoned by his
followers, and when he saw the inevitable ruin nigh he decided, in
order not to fall into the hands of his enemies, rather to destroy
himself with his women and treasures. He gave to the women at a last
carouse a strong dose of poison in wine, and challenged them to
empty a goblet with him. All drank but one, who poured the wine into
her bosom, and as an eye-witness, told later the whole catastrophe.
According to her, Mokanna, after all the women had fallen dead, cut
off the head of his faithful page, and, quite naked, burnt himself,
with his treasures, in a furnace, which had been heated for three
days. He announced before that he wished to go to heaven to call
the angels to his help. "I have long watched the furnace," said
the fortunate woman who escaped, "but he never came back in that
fashion." After the death of Mokanna there were many curious sects
and creeds, but they concealed themselves from the ever increasing
power of Islam. Under the Samanides the doctrine of Mohammed spread
more and more, and Transoxanian countries became soon famous for
their religious zeal.