О религии храма Наубахар в Балхе

Аннотация

This article is devoted to discuss what kind of religion people worshiped in the Nawbahar temple in Balkh in pre-Islamic times. In medieval sources there is different information about character of a cult in the Nawbahar temple in Balkh. According to some sources, this temple was a temple of fire worshipers, i.e. Zoroastrians, according to another sources – it was a temple of idolaters, i.e. Buddhists. I think that the Nawbahar temple was built in reign of the Turkic qaghan El-Tegin (Parmuda, Nili-Khan) and in VI– VII centuries AD it was a cult centre of the Manichaeans. Keywords and expressions: Tokharistan, Balkh, Buddhism, Zoroastrianism, Mani- chaeism, temple, Sasanids, Turks, Arabs. Аннотация. Ушбу мақолада исломгача бўлган даврда Балхдаги Навбаҳор ибодат- хонасида одамларнинг қайси динга эътиқод қилганлиги муҳокама қилинган. Ўрта аср манбаларида Балхдаги Навбаҳор ибодатхонаси тўғрисида ҳар хил маълумотлар мав- жуд. Баъзи манбаларга кўра, ушбу ибодатхона оловга сиғинувчиларнинг, яъни Зар- душтийларнинг ибодатхонаси бўлган; бошқа манбаларга кўра эса, мазкур ибодатхона бутпарастлар, яъни Буддавийларга тегишли бўлган. Ўйлашимча, Навбаҳор ибодат- хонаси Турк ҳоқони Эл-тегин (Пармуда, Нили-хон) ҳукмронлиги даврида қурилган ва милодий VI–VII асрларда манихейликнинг культ маркази бўлиб ҳисобланган. Таянч сўз ва иборалар: Тохаристон, Балх, буддавийлик, зардуштийлик, мани- хейлик, ибодатхона, Сосонийлар, турк(ий)лар, араблар. Аннотация. В данной статье говорится о вероисповедении в храме Навбахор в городе Балх в доисламское время. В средневековых источниках дана разная информация о характере культа храма Навбахор в городе Балх. По некоторым источникам, этот храм относился к зороастризму, а по другим данным относился к буддистам. По- нашему мнению, храм Навбахор был построен во времена правления тюркского хана Элтегина и являлся центром культа манихейства в VI–VII вв. Опорные слова и выражения: Тохаристан, Балх, буддизм, зороастризм, мани- хейство, храм, Сасаниды, тюрки, арабы. In medieval sources there is different information about character of a cult in the Nawbahar1 temple in Balkh. According to some sources, this temple was a temple of 1 Nawbahar (رﺎﻬﺑﻮﻧ) is a Middle Persian (Pahlawi) form of the Sanskrit nava vihara – “New Buddhist monastery”. According to al-Khwarazmi, the word аl-buhar (رﺎﻬﺒﻟا) means “house of idols” of the Indians. 5 ORIENTAL STUDIES / SHARQSHUNOSLIK / ВОСТОКОВЕДЕНИЕ 2017, № 4 fire worshipers (رﺎﻨﻟا ةﺪﺒﻋ) or al-mağus (سﻮﺠﻤﻟا), i.e. Zoroastrians1, according to another sources – it was a temple of idolaters (نﺎﺛوﻻا ةﺪﺒﻋ), i.e. Buddhists2. The Chinese pilgrim Hiuen Tsiang, who visited Balkh circa 630 AD called the main temple of Balkh “nava sangharama”3, i.e. “new Buddhist monastery”, and mentioned there a statue of Buddha and goddess P’i-sha-men (Vaišravana deva)4. According to al-Mas‘udi, Nawbahar temple was dedicated to the cult of the Moon and it was built by the king Manushahr5, i.e. Manuchihr6. The same author in other place mentioned that Nawbahar was a fire temple (رﺎﻨﻟا ﺖﻴﺏ)7. It was a place of worship and pilgrimage in the days before treatment of the king Gushtasp in Zoroastrianism8. Zoroaster arrived in Balkh from Azarbaijan and the king Gushtasp accepted his faith. According to Middle Persian (Pahlawi) sources, Spandiyat, son of Vishtaspa, has built in Bahl (Balkh) sparkling capital Navaza and founded a miraculous fire of Vahram9. Spandiyat of the Middle Persian (Pahlavi) sources mentioned in Islamic sources as Isfandiyar, son of Gushtasp, who subsequently extended this new doctrine in the east and the west, using a power or peacefully. In all countries, from China to Rome he built temples where people worshiped the fire. Zoroastrianism became the dominant religion in Iran and Mesopotamia. Buddhists were expelled from Balkh to the east10. Ibn al-Faqih mentioned that Nawbahar temple was founded by the Barmakids – originally an ancient noble Persians, whose members, like the Quraysh worshiped idols. The 1 Сиасет-намэ. Книга о правлении вазира ХI столетия Низам ал-Мулька / Перевод, введение в изучение памятника и примечания Б. Н. Заходера. – М.–Л.: Изд-во АН СССР, 1949. – С. 174; Абу Райхан Беруни. Индия / Перевод А. Б. Халидова и Ю. Н. Завадовского. Комментарии В. Г. Эрмана и А. Б. Халидова / Избранные произведения. Т. 2. – Т.: Изд-во АН УзССР, 1963. – С. 66–67; Абу Бакр ‘Абд Аллах ибн ‘Умар ибн Мухаммад ибн Давуд Ва’из ал-Балхи. Фада’ил-и Балх / Изд. ‘Абд ал-Хайй Хабиби. – Техран, 1350/1971. – С. 20–37. 2 Ibn al-Fakih al-Hamadani. Compendium Libri Kitab al-Buldan / Ed. M.J. de Goeje. BGA, pars 5. Lugduni-Batavorum: E.J.Brill, 1967. 322–324. 3 The Sanskrit word sangharama – “Buddhist temple” used in Arabic and Persian in form sanğar (ﺮﺠﻨﺳ) or sanğaristan (نﺎﺘﺳﺮﺠﻨﺳ). 4 Beal R. S. The Life of Hiuen Tsiang Shaman Hwui Li / Translated with an introduction conrtaining an account of the works of I-Tsing. New edition with a preface by L.Cranmer-Byng, 2nd reprint. – Delhi, 1990. – Р. 49