Central Asia: VII–VIII centuries in the eyes of Chinese buddhist tourists

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Tashkent State University of Oriental Studies

Central Asia: VII-VIII centuries in the eyes of Chinese buddhist tourists

Lecturer at the Department of Chinese politics, history and economy

Abstract

asian traveler history

In this article, the author analyzes the work of the Buddhist monk Xuanzang, who visited the Central Asian region in the early Middle Ages, «Da Tan siyuytzu» and other sources on the history of Central Asia, which are not equivalent with this source. This article addresses one of the most serious issues in early medieval Central Asian history. It is known that the travelers of Buddhist monks who visited the Central Asian region in the early Middle Ages, the information contained in them, are not yet available in Arabic-Persian sources and cover a relatively dark period, and the article fills this gap. Among them, Xuanzang's «Da Tan siyutzu» stands out. Therefore, this article serves as additional material to the work published so far.

Keywords: Buddhist tourists, Great Tan dynasty, Central Asian peoples, Chach, Iron Gate, indigenous culture, religious ties, trade relations, geographical location of cities

Main part

In Chinese sources, it is often said that the period of the Tang Dynasty is characterized by a special place in the development of Chinese statehood. And, in a sense, such ideas have their own scientific value. The socio-political and historical relations of Central Asia with the Tan period have deep roots and are still in the focus of the world's sinologists. In particular, Uzbekistan is no exception. There are separate notes in many translations of European, Russian and Uzbek literature. Uzbek scientists Doctor of historical sciences Ablat Khodjaev «The Great Silk Road: Relations and Destinies»¹, Professor, Doctor of historical sciences N.E. Karimova's «Hui Chao's work as a source on the history of India in the first half of the 8th century» A.Khodjaev. The Great Silk Road: relations and destinies. Tashkent, 2007. Karimova N.E. Hui Chao's work as a source on the history of India in the first half of the 8th century. Proceedings of the international scientific-practical conference on the development of Uzbek-Chinese historical, cultural, scientific and economic ties. November 17, 2018. Tashkent. 312-317 p., «Hae Cho's Wang Wu Tenzhuzhu Zhuan Composition - A Valuable Source on the History of South and Central Asia» Karimova N.E. Hae Cho's “Wang Wu Tenzhuzhu, «Journey along the Great Silk Road» by Sally Hovey Wriggins in America Zhuan” is a valuable source on the history of South and,

N.V. Alexandrova's research, such as «Memories of Western Countries during the Great Tang Dynasty»⁵ sheds light on the priest Xuanzang. We also have enough information about Buddhist tourists visiting Central Asia from the Chinese source «Da Tan si yu tzu» («Memories of Western countries in the time of the Great Tang») in Uzbek. The domestic and foreign policies of the Tan period have also been extensively studied in the above scientific studies. At the same time, the research he created theoretically served as a basis for determining the methodology of this article.

Also, in this case, most of the studied sources pay great attention to the study of diplomatic relations between Tan and Central Asian countries. However, in their relationship, the cultural connections that play an important role in the development of human thinking and worldview in society have hardly been studied from a research point of view. The article is of scientific value in these respects.

Many Buddhist monks who traveled from China to India to study the true nature of Buddhism also, in a sense, aimed to prepare official strategic information for the Chinese government on Western countries.

Another reason for China's interest in Western countries in foreign policy was to go to India, the hearth of Buddhism, right through the west. For these reasons, interest in Western countries is growing. For the development of Buddhist temples in China, certain conditions were required, i.e. a wide layer of Buddhist monks and their devotion. The growing demand for Buddhist texts, on the other hand, hastened the travel to India via western countries.

It reflects the memories of Chinese tourists traveling to India via Central Asia. During the Tang Dynasty, Xuanzang He is also popularly known as Tang Sing, a monk from the Tang Dynasty recorded some information about Western countries, Central Asia, during his voyage to India, which began in 629. In A. Khodjaev's book «The Great Silk Road: Relationships and Destinies» we pay attention to Xuanzang's thoughts on his travels to Western countries. Scholar Xuanzang wrote that he was helped by an old man who had walked the Great Silk Road many times. After crossing the border of the Tang state, Xuanzang continues through the roads under the influence of the Turkish Khanate. There are reports that he went to Suye It was the center of the Western Turkic Khanate and was formed in the VI-VIII centuries as a major city on the Great Silk Road. after crossing Issyk-Kul. A. Khodjaev wrote that the Chinese tourist came from Suye to Choch (Tashkent), then to Syrdarya, Samarkand and Bukhara. Xuanzang noted that he walked south from Bukhara, crossing a high rocky road on both sides, and called the place «Temenguan» or «Iron Gate» A.Khodjaev. The Great Silk Road: relations and destinies. Tashkent, 2007. 164 p..

From Russian historians N.V. Alexandrova studied Xuanzang's book «Memories of Western Countries in the Great Tan (Period).» According to the book, the traveler Xuanzang set out for India to study Buddhism in depth. The route from Aksu to Tashkent is 600 km (345.6 km) from east to west, 300 km (172.8 km) from south to north, and 5-6 km (3.4 km) around the capital city, the weather, the character, customs, and languages of the local people are similar to those of the Kucha (Kuche or Kuchar) It is an ancient Buddhist state located on the northern state. He noted that excellent varieties of cotton and wool products are produced here and they are highly valued in neighboring countries.

From north to west, they cross a rocky desert at a distance of 300 (172.8 km). He wrote in his memoirs that the icy mountains flow north from Tsunlin (Pamir Mountain). After walking more than 40 (23 km.) Through the mountains, they came to a large clear lake. Xuanzang described the lake as blue and Jehai as Issyk - Kul or Xianhai as a salt lake. Its circumference is more than 1000 (576 km.). It is wider from east to west, narrower from south to north, and is surrounded on all sides by mountains. The color of the water is bluish blue, the taste is bitter-salty, and the big waves are innumerable and hit the shores. Many fish are fed here. But because it looked so scary, no one wanted to go fishing here, even though there were a lot of fish. After a 500-mile (288 km) march from north to west, they enter a town on the Suye River. This is 5-6 li around the city. In this regard, taking into account the views of A. Khodjaev, the scientist noted that the city of Suye is located in the historical Taroz and on the site of the present-day city of Tokmak.

The city from Suye to the kingdom of Keshaniya (Kesh, Shahrisabz)edge of the Taklamakon Desert, along the northern route of the Great Silk Road, between Karashar and was called Suli¹¹. Its inhabitants are also called by the same name. The clothes of the population were mainly made of thin woolen cloth on the inside and thick fur on the outside. The lower part of the dress was narrow and short in appearance. They shaved their hair and wrapped their foreheads in silk ties. On their way west from Suye, 400 (230.4), they reached Qianjuan. The area is 200 (115.2 km). The remaining three sides of the snowy mountains on the south side are desert. The soil is moist, the forests are thick, and a variety of flowers bloom in the spring. Due to the presence of many lakes here, it is called «Ming Key», «Mingbulak»Aksu from the west. An oasis in the Aksu district of (a village in the Turkestan region of the Republic of Kazakhstan). Tutszyuepresent-day Xinjiang Uygur Autonomous Region of came to avoid the heat in the coming year.

There are many deer in this area and people are very accustomed to it. They are not afraid of people and do not run away. However, hunting them was not allowed. Whoever kills is punished. That is why a herd of deer is protected. After a 140-150 mile west of Qianquan, they came to Da-lo-si. N.V. Alexandrova thinks that this city is TalasChina. The circumference of the city is 8-9. Merchants and Sogdians live there mixed. Approximately 10 miles south of the city, there is a single town with a population of no more than 300 (172.8 km.) Palaces. These people consist of ten khanates. They were never captured. Their language, customs, and laws are similar to those of the Chinese. A 200-mile (115.2 km) drive to the southwest leads to a town on the White River (Chinese Bay-shui). In her book «Memories of Western lands during the Great Tan Dynasty» N.V. Aleksandrova noted that the monk meant the river on the outskirts of the city. She also considered the White River to be a tributary of the Aris River A river in southern Kazakhstan.

The land and weather are described as much better than the da-lo-si. From here it travels 200 (115.2 km) southwest to Gun-yu. N.V. Alexandrova thought that the city of Gun-yu can correspond to Kangyuy It occupies the area between the Talas River and the in the Orkhon inscriptions. Historians express two different opinions on the location of Kangyuy. That is, S.P. Tolstov explained the first idea as follows: «Kangyuy extends to Fergana (Davan - an ancient state in the Fergana Valley)lower reaches of the Chu River, to the Shash Province in the south and to the lower reaches of the Syrdarya in the east, bordering Parthia and Bactria in the south, Bukhara and Khorezm in the west.» In this regard, A.N. Bernshtam, in contrast, believed that the eastern boundary of Kangyuy crossed the Talas River. The lands are fertile and fertile, and the forests are thick, said Xuanzang. N.V. Alexandrova, noting that a tourist traveling south from here came to the kingdom of NuchitsjiangRiver in the north.. From here, the tourist travels 200 (115.2 km) to the west and arrives in Tashkent. After Tashkent, the tourist will travel to Samarkand, Termez and the northern regions of Afghanistan. It then makes its way to India through the Hindu Kush Mountains.

It is worth noting the following in conclusion:

First, Xuanzang wrote down in his memoirs what he saw along the way. This serves as a major source for us to study the early medieval history of the Central

Asian states, i.e. their way of life, religion, and customs;

Second, during the reign of the Great Tang Dynasty, it is important to analyze and study the socioeconomic and cultural relations of Central Asia and China for both countries through Chinese, English and Russian sources;

Third, it is expedient for us to acquire more historical information about the geographical location of the Central Asian region and cities;

Fourth, it is important to study the views of the Chinese Buddhist monk on Central Asia.

It is safe to say that the memoirs written by the traveler and monk Xuanzang during his travels will be invaluable in our study of the past state of our country.

References

1. A. Xodjaev. The Great Silk Road: Relationships and Destinies. Tashkent, 2007.

2. N.V. Alexandrova. Notes on the Western countries (era) of the Great Tan. Moscow, 2012.

3. B.G. Gafurov. Tajiks: the most ancient, ancient and medieval history. 2nd ed. - M., 1972.

4. L.A. Borovkova. The peoples of Central Asia III-VI centuries (according to ancient Chinese and Western sources). M., 2008.

5. Deeg, Max (2012). «'Show me the Land where the Buddha Dwelled…' Xuanzang's 'Record of the Western Regions' (Xiyuji): A Misunderstood Text», China Report, 48/1-2: 89-113.

6. Wriggins, Sally (27 November 2003). The Silk Road Journey with Xuanzang (1ed.) Washington DC: Westrew press (Penguin)