CHAPTER XV.

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.