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Thursday, February 2, 2023

Russian conquest of Central Asia

From Wikipedia, the free encyclopedia
 
Russian conquest of Central Asia
Part of the territorial evolution of Russia
Russian advance in Central Asia.jpg
Map of Russian conquest of Turkestan
Date1718–1895
Location
Result

Russian victory

Territorial
changes
Russian annexation of Central Asia
Belligerents

 Russian Empire

  • Pro-Russian Tribes
Kara-Kyrgyz Khanate
Kazakh Khanate (until 1848)
Bukhara Emirate (until 1868)
Khiva Khanate (until 1873)
Kokand Khanate (until 1876)
Turkmen tribes
Kyrgyz tribes
Afghanistan
 British Empire
Commanders and leaders
Russian Empire Nicholas I
Russian Empire Alexander II
Russian Empire Alexander III
Russian Empire Nicholas II
Russian Empire Vasily Perovsky
Russian Empire Konstantin von Kaufman
Russian Empire Mikhail Chernyayev
Russian Empire Ivan Lazarev
Russian Empire Nikolai Lomakin
Russian Empire Mikhail Skobelev
Russian Empire Dmitry Romanovsky
Ormon Khan
Abu'l-Khair Muhammed Khan
Nur Ali Khan
Abu'l-Mansur Khan
Nasrullah Bahadur  
Azizuddin Bahadur 
Jar Muhammad Khan
Qasim Sultan
Wali Sultan
Adil Sultan
Ğubaidullah Khan 
Kenesary Khan 
Sher Ghazi Khan 
Flag of the Emirate of Bukhara.svg Nasrullah Khan
Flag of the Emirate of Bukhara.svg Muzaffaruddin Bahadur Khan
United Kingdom William Brydon
Bandera de Khiva abans 1917.svg Allah Quli Bahadur
Bandera de Khiva abans 1917.svg Abu al-Ghazi Muhammad Amin Bahadur
Bandera de Khiva abans 1917.svg Qutlugh Muhammad Murad Bahadur
Bandera de Khiva abans 1917.svg Sayyid Muhammad
Bandera de Khiva abans 1917.svg Muhammad Rahim Bahadur II
Muhammad Mallya Beg Khan
Muhammad Sultan Khan
Alimqul 
Muhammad Khudayar Khan
Berdi Murad Khan 
Kara Bateer 
Makhdum Kuli Khan
Kurmanjan Datka
Flag of Afghanistan (1880–1901).svg Abdur Rahman Khan
Strength
In 1839:
5,000 troops
10,000 camels
In 1853:
2,000+ troops
In 1864:
2,500 troops
In 1873:
13,000 troops
In 1879:
3,500 troops
In 1881:
7,100 troops
In 1883–1885:
1,500 troops
One of the 3 flags of the Kokand khanate.png In 1853:
~12,000 troops
In 1865:
~36,000 troops
Casualties and losses
In 1839:
1,054 killed or died of diseases
In 1866:
500 killed and wounded
In 1879:
200+ killed
~250 wounded
In 1881:
59–268 killed
254–669 wounded
645 died of diseases
In 1885:
11 killed or wounded
One of the 3 flags of the Kokand khanate.png In 1853:
230+ killed
In 1875:
thousands killed
Flag of the Emirate of Bukhara.svg In 1866:
12 000 killed
In 1868:
3 500+ killed
Turkmen tribes:
In 1879:
2,000+ killed
2,000+ wounded
In 1881:
~8,000 killed (incl. civilians)
Flag of Afghanistan (1880–1901).svg In 1885:
~900 killed or wounded

The partially successful conquest of Central Asia by the Russian Empire took place in the second half of the nineteenth century. The land that became Russian Turkestan and later Soviet Central Asia is now divided between Kazakhstan in the north, Uzbekistan across the center, Kyrgyzstan in the east, Tajikistan in the southeast, and Turkmenistan in the southwest. The area was called Turkestan because most of its inhabitants spoke Turkic languages with the exception of Tajikistan, which speaks an Iranian language.

Outline

In the eighteenth century the Russian Empire gained increasing control over the Kazakh Steppe. The Russian conquest of Central Asia took place over several decades. In 1839 Russia failed to conquer the Khanate of Khiva south of the Aral Sea. In 1847–53 the Russians built a line of forts from the north side of the Aral Sea eastward up the Syr Darya river. In 1847–64 they crossed the eastern Kazakh Steppe and built a line of forts along the northern border of Kyrgyzstan. In 1864–68 they moved south from Kyrgyzstan, captured Tashkent and Samarkand and dominated the Khanates of Kokand and Bokhara. They now held a triangle whose southern point was 1,600 km (990 mi) south of Siberia and 1,920 km (1,190 mi) southeast of their supply bases on the Volga River. The next step was to turn this triangle into a rectangle by crossing the Caspian Sea. In 1873 the Russians conquered Khiva, and in 1881 they took western Turkmenistan. In 1884 they took the Merv oasis and eastern Turkmenistan. In 1885 further expansion south toward Afghanistan was blocked by the British. In 1893–95 the Russians occupied the high Pamir Mountains in the southeast.

Geography

Present-day Central Asia.
 
Ethnic map of Central Asia.
White areas are thinly-populated desert.
The three northwest-tending lines are, from south to north, the Kopet Dagh mountains and the Oxus and Jaxartes Rivers flowing from the eastern mountains into the Aral Sea.
 
Contemporary political map of Central Asia

The area was bounded on the west by the Caspian Sea, on the north by the Siberian forests and on the east by the mountains along the former Sino-Soviet border. The southern border was political rather than natural. It was about 2,100 km (1,300 mi) from north to south, 2,400 km (1,500 mi) wide in the north and 1,400 km (900 mi) wide in the south. Because the southeast corner (Kyrgyzstan and Tajikistan) is mountainous the flat desert-steppe country is only about 1,100 km (700 mi) wide in the south. Using modern borders, the area was 4,003,400 km2 (1,545,730 sq mi), about half the size of the United States without Alaska. On the east side two mountain ranges project into the desert. Between them is the well-populated Fergana Valley which is approximately the "notch" on the west side of Kyrgyzstan. North of this projection the mountain-steppe boundary extends along the north border of Kyrgyzstan about 640 km (400 mi) before the mountains turn north again.

Rainfall decreases from north to south. Dense population, and therefore cities and organized states, requires irrigation. Streams coming down from the eastern mountains support a fairly dense population, especially in the Ferghana Valley. There is a line of oases along the Persian border. The interior is watered by three great rivers. The Oxus or Amu Darya rises on the Afghan border and flows northwest into the Aral Sea, forming a large delta which was ruled by the Khanate of Khiva and has a long history under the name of Khwarezm. The Jaxartes or Syr Darya rises in the Ferghana Valley and flows northwest and then west to meet the northeast corner of the Aral Sea. Between them is the less-famous Zarafshan River which dries up before reaching the Oxus. It waters the great cities of Bokhara and Tamerlane's old capital of Samarkand.

The deserts in the south have enough grass to support a thin nomadic population. The Kyzylkum Desert is between the Oxus and Jaxartes. The Karakum Desert is southwest of the Oxus in Turkmenistan. Between the Aral and Caspian Seas is the thinly-populated Ustyurt Plateau.

When the Russians arrived the organized states were the Khanate of Khiva in the Oxus delta south of the Aral Sea, the Khanate of Bukhara along the Oxus and Zarafshan and the Khanate of Kokand based in the Ferghana Valley. Bokhara had borders with the other two and all three were surrounded by nomads which the Khanates tried to control and tax.

Early contacts

Siberia: Russians first came into contact with Central Asia when, in 1582–1639, Cossack adventurers made themselves masters of the Siberian forests. They did not expand south because they were seeking furs. The Siberian Cossacks were skilled in forest travel and knew little of the steppe and since the forest tribes were few and weak while the steppe nomads were numerous and warlike. See Siberian River Routes and linked articles.

Up the Irtysh River: The Irtysh River rises in what is now China and flows northwest to the Russian base at Tobolsk (founded in 1587). It was thought possible to ascend this river and reach the riches of China and India. In 1654 Fyodor Baykov used this route to reach Peking. The main advance was made under Peter the Great. Some time before 1714 Colonel Bukhholts and 1500 men went upriver to a ‘Lake Yamysh’ and returned. In 1715 Bukhholts with 3000 men and 1500 soldiers went to Lake Yamysh again and started to build a fort. Since this was on the fringe of the Dzungar Khanate, the Dzungars drove them off. They retreated downriver and founded Omsk. In 1720 Ivan Likharev went upriver and founded Ust-Kamenogorsk. The Dzungars, having just been weakened by the Chinese, left them alone. Several other places were built on the Irtysh at about this time.

Ural Cossacks in skirmish with Kazakhs

The Kazakh steppe: Since the Kazakhs were nomads they could not be conquered in the normal sense. Instead Russian power slowly increased. See History of Kazakhstan.

Around the southern Urals: In 1556 Russia conquered the Astrakhan Khanate on the north shore of the Caspian Sea. The surrounding area was held by the Nogai Horde.To the east of the Nogais were the Kazakhs and to the north, between the Volga and Urals, were the Bashkirs. Around this time some free Cossacks had established themselves on the Ural River. In 1602 they captured Konye-Urgench in Khivan territory. Returning laden with loot they were surrounded by the Khivans and slaughtered. A second expedition lost its way in the snow, starved, and the few survivors were enslaved by the Khivans. There seems to have been a third expedition which is ill-documented.

At the time of Peter the Great there was a major push southeast. In addition to the Irtysh expeditions above there was the disastrous 1717 attempt to conquer Khiva. Following the Russo-Persian War (1722–1723) Russia briefly occupied the west side of the Caspian Sea.

About 1734 another move was planned, which provoked the Bashkir War (1735–1740). Once Bashkiria was pacified, Russia's southeastern frontier was the Orenburg line roughly between the Urals and the Caspian Sea.

The area remained quiet for about a hundred years. In 1819 Nikolai Muraviev traveled from the Caspian Sea and contacted the Khan of Khiva.

The Siberian line: By the late eighteenth century Russia held a line of forts roughly along the current Kazakhstan border, which is approximately the boundary between forest and steppe. For reference these forts (and foundation dates) were:

Guryev (1645), Uralsk (1613), Orenburg (1743), Orsk (1735). Troitsk (1743), Petropavlovsk (1753), Omsk (1716), Pavlodar (1720), Semipalitinsk (1718) Ust-Kamenogorsk (1720).

Uralsk was an old settlement of free Cossacks. Orenburg, Orsk and Troitsk were founded as a result of the Bashkir War about 1740 and this section was called the Orenburg line. Orenburg was long the base from which Russia watched and tried to control the Kazakh steppe. The four eastern forts were along the Irtysh River. After China conquered Xinjiang in 1759 both empires had a few border posts near the current border.

1718–1847: Gaining control of the Kazakh Steppe

Initial contacts

Since the Kazakhs were nomads they could not be conquered in the normal sense. Instead Russian control slowly increased.

Although the Sunni Muslim Kazakhs had numerous settlements near the Kazakh-Russian border, and although they conducted frequent raids on Russian territory, the Tsardom of Russia only initiated contact with them in 1692 when Peter I met with Tauke Muhammad Khan. The Russians slowly began building trading posts along the Kazakh-Russian border over the next 20 years, gradually encroaching into Kazakh territory and displacing the locals.

Interactions intensified in 1718 during the reign of Kazakh ruler Abu'l-Khair Muhammed Khan, who initially requested the Russians to provide the Kazakh Khanate protection from the rising Dzungar Khanate to the east. Abu'l-Khair's son, Nur Ali Khan broke the alliance in 1752 and decided to wage war on Russia, while taking the help of the famous Kazakh commander Nasrullah Nauryzbai Bahadur. The rebellion against Russian encroachment went largely in vain, as the Kazakh troops were defeated on the battlefield numerous times. Nur Ali Khan then agreed to re-join Russian protection with his division of the khanate, the Junior jüz, being autonomous.

By 1781, Abu'l-Mansur Khan, who ruled the Middle jüz division of the Kazakh Khanate, also entered the sphere of Russian influence and protection. Like his predecessor Abu'l-Khair, Abu'l-Mansur also sought better protection against the Qing. He united all three of the Kazakh jüzes and helped them all gain protection under the Russian Empire. During this time, Abu'l-Mansur also made Nasrullah Nauryzbai Bahadur one of his three standard-bearers in the Kazakh army. These moves allowed the Russians to penetrate further into the Central Asian heartland and interact with other Central Asian states.

Fall of the Kazakh Khanate (1847)

By 1837, tensions were rising in the Kazakh steppe once again. This time, the tensions were started by Kazakh co-rulers Ğubaidullah Khan, Sher Ghazi Khan, and Kenesary Khan, all of whom were sons of Qasim Sultan and grandsons of Abu'l-Mansur Khan. They launched a rebellion against Russia. The three co-rulers wanted to restore the relative independence that was present under previous Kazakh rulers such as Abu'l-Mansur, and they sought to resist taxation by the Russians.

In 1841, the three khans obtained the help of their younger cousin Aziz id-Din Bahadur, the son of Kazakh commander Nasrullah Nauryzbai Bahadur and gathered a large troop of well-trained Kazakhs to resist the Russian army. The Kazakhs captured a number of Kokand fortresses in Kazakhstan, including their former capital of Hazrat-e-Turkistan. They decided to hide in the mountainous region near Lake Balkhash, but were taken by surprise when a Kyrgyz khan named Ormon Khan disclosed their whereabouts to Russian troops. Gubaidullah, Sher Ghazi, and Kenesary were all captured and executed by Kyrgyz defectors who had been helping the Russians. By the end of 1847, the Russian army had captured the Kazakh capitals of Hazrat-e-Turkistan and Syghanaq, abolishing the Kazakh Khanate as a whole.

1839: Failed attack on Khiva

In 1839, Russia attempted to conquer Khiva. The Russians under Vasily Perovsky marched around 5,000 men south from Orenburg. The winter was unusually cold and most of his camels died, forcing him to turn back. See Khivan campaign of 1839.

1847–1853: The Syr Darya line

Syr-Darya Line and Battles of Ak Mechet
Syr Darya (Jaxartes) Basin

Southward from the Siberian Line the obvious next step was a line of forts along the Syr Darya eastward from the Aral Sea. This brought Russia into conflict with the Khan of Kokand. In the early 19th century Kokand began expanding northwest from the Ferghana Valley. About 1814 they took Hazrat-i-Turkestan on the Syr Darya and around 1817 they built Ak-Mechet ('White Mosque') further downriver, as well as smaller forts on both sides of Ak-Mechet. The area was ruled by the Beg of Ak Mechet who taxed the local Kazakhs who wintered along the river and had recently driven the Karakalpaks southward. In peacetime Ak-Mechet had a garrison of 50 and Julek 40. The Khan of Khiva had a weak fort on the lower part of the river.

Given Perovsky's failure in 1839 Russia decided on a slow but sure approach. In 1847 Captain Schultz built Raimsk in the Syr delta. It was soon moved upriver to Kazalinsk. Both places were also called Fort Aralsk. Raiders from Khiva and Kokand attacked the local Kazakhs near the fort and were driven off by the Russians. Three sailing ships were built at Orenburg, disassembled, carried across to steppe and rebuilt. They were used to map the lake. In 1852/3 two steamers were carried in pieces from Sweden and launched on the Aral Sea. The local saxaul proving impractical, they had to be fueled with anthracite brought from the Don. At other times a steamer would tow a barge-load of saxaul and periodically stop to reload fuel. The Syr proved to be shallow, full of sand bars and difficult to navigate during the spring flood.

In 1852 a surveying party went upriver and was turned back before reaching Ak-Mechet. That summer Colonel Blaramberg and about 400 men were sent to raze Ak-Mechet on the pretext that Russia owned the north side of the river. The Kokandis responded by breaking the dykes and flooding the surrounding area. Having brought no scaling ladders or heavy artillery, Blaramberg saw that he could not take the citadel with its 25-foot-high walls. He therefore captured the outworks, burnt everything in the area and retired to Fort Aralsk. The later-famous Yakub Beg had commanded the fort at one time, but it is not clear if he was in command during this first battle. Next summer the Russians assembled a force of over 2000 men, over 2000 each of horses, camels and oxen, 777 wagons, bridging timber, pontoons and the steamer Perovsky. To guarantee that there would be enough fodder to move this much from Orenburg to Fort Aralsk, the Kazakhs were forbidden to graze the lands north of the fort. Command was given to the same Perovsky who earlier had failed to reach Khiva. He left Aralsk in June and reached Ak-Mechet on July 2. The Kokandis had strengthened the fort and increased the garrison. A regular siege was begun. When the trenches neared the citadel, a mine was dug under the walls. At 3AM on 9 August 1853 the mine was exploded, creating a large breach. The breach was taken on the third try and by 4:30AM it was all over. 230 Kokandi bodies were counted out of the original 300-man garrison. The place was renamed Fort Perovsky.

During the siege Padurov went 160 km (100 mi) upriver to Julek and found that its defenders had fled. He wrecked the fort as well as he could and returned with its abandoned guns. In September a large force from Kokand reoccupied Julek and advanced toward Fort Perovsky. The column sent to meet them had a hard day's fight, called for reinforcements but next morning found that the Kokandis had retreated. In December a Kokandi force (said to be 12000 men) surrounded Fort Perovsky. A 500-man sortie was soon surrounded and in trouble. Major Shkupa, seeing the enemy camp weakly defended, broke out and burned the camp. Two more sorties drove the Kokandis off in disorder.

Russia now held a 320 km (200 mi) line of forts along the west-flowing part of the Syr Darya. The area between the Aral and Caspian Seas was too thinly-populated to matter. The next question was whether Russia would extend the line east to the mountains (Fort Vernoye was founded in 1854) or continue southeast up the river to Kokand and the Ferghana Valley.

1847–1864: Down the eastern side

A train crossing the Kazakh steppe

In 1847–1864 the Russians crossed the eastern Kazakh steppe and built a line of forts in the irrigated area along the northern Kyrgyz border. In 1864–68 they moved south, conquered Tashkent and Samarkand, confined the Khanate of Kokand to the Ferghana valley and made Bokhara a protectorate. This was the main event of the conquest. Our sources do not say why an eastern approach was chosen, but an obvious guess is that irrigation made it possible to move armies without crossing steppe or desert. This was important when transport required grass-fed horses and camels. We are not told how Russia supplied an army this far east, or if this was a problem. It is not clear why a forward policy was now adopted. It seems that different officials had different opinions and much was decided by local commanders and the luck of the battlefield. All sources report Russian victories over greatly superior forces with kill ratios approaching ten to one. Even if enemy numbers are exaggerated it seems clear that Russian weapons and tactics were now superior to the traditional Asian armies that they faced. All sources mention breechloading rifles without further explanation. Berdan rifles are mentioned without giving numbers. MacGahan, in his account of the Khivan campaign, contrasts explosive artillery to traditional cannonballs. Artillery and rifles could often keep Russian soldiers out of reach of hand weapons.

Mountain-steppe boundary near Bishkek

Advance from the northeast (1847–1864): The eastern end of the Kazakh steppe was called Semirechye by the Russians. South of this, along the modern Kyrgyz border, the Tien Shan mountains extend about 640 km (400 mi) to the west. Water coming down from the mountains provides irrigation for a line of towns and supports a natural caravan route. South of this mountain projection is the densely-populated Ferghana Valley ruled by the Khanate of Kokand. South of Ferghana is the Turkestan Range and then the land the ancients called Bactria. West of the northern range is the great city of Tashkent and west of the southern range is Tamerlane's old capital Samarkand.

In 1847 Kopal was founded southeast of Lake Balkash. In 1852 Russia crossed the Ili River and met Kazakh resistance and next year destroyed the Kazakh fort of Tuchubek. In 1854 they founded Fort Vernoye (Almaty) within sight of the mountains. Vernoye is about 800 km (500 mi) south of the Siberian Line. Eight years later, in 1862, Russia took Tokmak (Tokmok) and Pishpek (Bishkek). Russia placed a force at the Kastek pass to block a counterattack from Kokand. The Kokandis used a different pass, attacked an intermediate post, Kolpakovsky rushed from Kastek and completely defeated a much larger army. In 1864 Chernayev took command of the east, led 2500 men from Siberia, and captured Aulie-Ata (Taraz). Russia was now near the west end of the mountain range and about halfway between Vernoye and Ak-Mechet.

In 1851 Russia and China signed the Treaty of Kulja to regulate trade along what was becoming a new border. In 1864 they signed the Treaty of Tarbagatai which approximately established the current Chinese-Kazakh border. The Chinese thereby renounced any claims to the Kazakh steppe, to the extent that they had any.

Up the Syr Darya (1859–1864): Meanwhile, Russia was advancing southeast up the Syr Darya from Ak-Mechet. In 1859, Julek was taken from Kokand. In 1861 a Russian fort was built at Julek and Yani Kurgan (Zhanakorgan) 80 km (50 mi) upriver was taken. In 1862 Chernyaev reconnoitered the river as far as Hazrat-i-Turkestan and captured the small oasis of Suzak about 105 km (65 mi) east of the river. In June 1864 Veryovkin took Hazrat-i-Turkestan from Kokand. He hastened surrender by bombarding the famous mausoleum. Two Russian columns met in the 240 km (150 mi) gap between Hazrat and Aulie-Ata, thereby completing the Syr-Darya Line.

1864–1868: Kokand and Bukhara subdued

Russian troops taking Tashkent in 1865

Tashkent (1865): About 80 km (50 mi) south of the new line was Chimkent (Shymkent) which belonged to Kokand. Chernayev easily took it on 3 October 1864. On 15 October he suddenly appeared before Tashkent, failed to take it by sudden assault and retreated to Chimkent. Kokand then tried and failed to re-take Hazrat-i-Turkestan. In April 1865 Chernayev made a second attack on Tashkent. Unable to take such a large place (it was said to have a garrison of 30,000) he occupied the town's water supply at Niazbek. The Kokand Regent Alim Kuli arrived with 6,000 more troops and almost defeated the Russians, but was killed in the fight. The inhabitants now offered to submit to the Emir of Bokhara in return for assistance. About 21 June a party of Bokharans entered the town and more Bokharan troops were on the move. In this critical position Chernayev determined to risk a storm. At 3 a.m. on 27 June, Captain Abramov scaled the wall and opened the Kamelan Gate, advanced along the wall and opened a second gate while another party took the Kokand gate. That day and the next there was constant street fighting, but on the morning of the 29th a deputation of elders offered surrender.

Campaign of 1866: The Bokhara was now involved in the war. In February 1866 Chernayev crossed the Hungry Steppe to the Bokharan fort of Jizzakh. Finding the task impossible, he withdrew to Tashkent followed by Bokharans who were soon joined by Kokandis. At this point Chernayev was recalled for insubordination and replaced by Romanovsky. Romanovsky prepared to attack Bohkara, the Amir moved first, the two forces met on the plain of Irjar. Note: Near Kattakurgan, Uzbekistan about halfway between Jizzakh and Bokhara. The Bukharians scattered, losing most of their artillery, supplies and treasures and more than 1,000 killed, while the Russians lost 12 wounded. Instead of following him, Romanovsky turned east and took Khujand, thus closing the mouth of the Fergana Valley. The losses of the Kokand residents were more than 2.5 thousand killed, 130 Russians killed and wounded. Then he moved west and took Ura-Tepe  and Jizzakh from Bukhara. During the capture of Jizzak, the Bukharians lost 6,000 killed and 3,000 prisoners, as well as all the artillery. In total, during the campaign of 1866, the Russian troops lost 500 people killed and wounded, while the natives lost more than 12,000 killed. Defeats forced Bukhara to start peace talks.

Russian troops taking Samarkand in 1868

Samarkand (1868): In July 1867 a new Province of Turkestan was created and placed under General von Kaufmann with its headquarters at Tashkent. The Bokharan Amir did not fully control his subjects, there were random raids and rebellions, so Kaufmann decided to hasten matters by attacking Samarkand. After he dispersed a Bokharan force Samarkand closed its gates to the Bokharan army and surrendered (May 1868). He left a garrison in Samarkand and left to deal with some outlying areas. The garrison was besieged and in great difficulty until Kaufmann returned. On June 2, 1868, in a decisive battle on the Zerabulak heights, the Russians defeated the main forces of the Bukhara Emir, losing less than 100 people, while the Bukhara army lost from 3.5 to 10,000. On 5 July 1868 a peace treaty was signed. The Khanate of Bokhara lost Samarkand and remained a semi-independent vassal until the revolution. The Khanate of Kokand had lost its western territory, was confined to the Ferghana valley and surrounding mountains and remained independent for about 10 years. According to the Bregel's Atlas, if nowhere else, in 1870 the now-vassal Khanate of Bokhara expanded east and annexed that part of Bactria enclosed by the Turkestan Range, the Pamir plateau and the Afghan border.

1875–1876: Liquidation of the Kokand Khanate

In 1875 the Kokand Khanate rebelled against Russian rule. Kokand commanders Abdurakhman and Pulat bey seized power in the khanate and began military operations against the Russians. By July 1875 most of the Khan's army and much of his family had deserted to the rebels, so he fled to the Russians at Kojent along with a million British pounds of treasure. Kaufmann invaded the Khanate on September 1, fought several battles and entered the capital on September 10, 1875. In October he transferred command to Mikhail Skobelev. Russian troops under the command of Skobelev and Kaufmann defeated the rebels at the Battle of Makhram. In 1876, the Russians freely entered Kokand, the leaders of the rebels were executed, and the khanate was abolished. Fergana Oblast was created in its place.

The Caspian side

Russia now held an approximately triangular area bounded by the eastern mountains and the vassal Khanate of Bokhara along most of the Oxus. The southern point was about 1,600 km (1,000 mi) south of Siberia, 1,600 km (1,000 mi) southeast of Orenburg and 1,900 km (1,200 mi) southeast of the supply bases on the Volga. The next step was to turn this triangle into a rectangle by moving east across the Caspian Sea from the Caucasus. The Caucasus held many troops left over from the Russian conquest of the Caucasus but the Viceroy of the Caucasus had so far not been active in Turkestan. The Caucasus has a fairly dense population but the east side of the Caspian is desert with significant population only in the oases of Khiva and along the Kopet Dag and at Merv in the south. The main events were the defeat of Khiva in 1873, the conquest of the Turkomans in 1881, the annexation of Merv in 1884 and the Panjdeh area in 1885.

For reference, these were the Russian bases on the north and east side of the Caspian:

  • Astrakhan (1556–): at the mouth of the Volga River with connections to the rest of Russia
  • Guryev (1645–): a small place at the mouth of the Ural River
  • Novo-Aleksandrovsky (1834–1846): a shallow port, overlooking Dead Kultuk Bay, that was soon abandoned as the local climate was too inhospitable
  • Alexandrovsk (1846–): important at this time but not later
  • Kenderli (?1873): a temporary base
  • Krasnovodsk (1869–) the best port and later headquarters of the Transcaspian Oblast and start of the Trans-Caspian railway
  • Chikishlyar (1871–?): a beach rather than a port
  • Ashuradeh (1837–?) a fort and naval station on land claimed by Persia.

1873: The conquest of Khiva

Russians entering Khiva in 1873

The decision to attack Khiva was made in December 1872. Khiva was an oasis surrounded by several hundred kilometres of desert. The Russians could easily defeat the Khivan army if they could move enough troops across the desert. The place was attacked from five directions. Kaufmann marched west from Tashkent and was joined by another army coming south from Aralsk. They met in the desert, ran short of water, abandoned part of their supplies and reached the Oxus in late May. Veryovkin left from Orenburg, had little difficulty moving along the west side of the Aral Sea and reached the northwest corner of the delta in mid-May. He was joined by Lomakin who had a hard time crossing the desert from the Caspian. Markozov started from Chikishlyar, ran short of water and was forced to turn back. Kaufmann crossed the Oxus, fought a few easy battles and on June 4 the Khan sued for peace. Meanwhile, Veryovkin, who was out of contact with Kaufmann, crossed the delta and attacked the city walls of Khiva until he was called off by Kaufmann. The Khanate of Khiva became a Russian protectorate and remained so until the Russian Revolution.

1879–1885: Turkmenistan: Geok Tepe, Merv and Panjdeh

The Turkoman country remained unconquered. The area corresponded to the Karakum Desert and was inhabited by the Turkoman desert nomads. Irrigation supported a settled population along the Amu Darya in the northeast and along the north slope of the Kopet Dag mountains in the southwest. East of the Kopet Dag two rivers, the Murghab and Tejen, flow north from Afghanistan, supporting the oases of Tejen and Merv. The semi-sedentary population would drive their flocks out into the desert in spring and fall. The Turkomans had no organized state. Some served as mercenaries for Khiva. They habitually raided Persia and sold the resulting slaves in the Khiva slave market. They also bred desert-adapted horses that could usually outrun anything the Cossacks had. Unlike the rather antiquated armies of the Khanates, the Turkomans were good raiders and horsemen, but they could do little against the Russians' modern weapons and explosive artillery. As usual, the main problem was moving men and supplies across the desert. 

1879: Lomakin's defeat at Geok Tepe: Lazarev landed a large force at Chikishlyar and began moving men and supplies up the Atrek River. He died suddenly and Lomakin took command. Lomakin crossed the Kopet Dagh with too few men, made an incompetent attack on Geok Tepe and was forced to retreat. The warlike Teke put up resistance Russian observers assessed as "worthy of the best European armies," proof of that being the heavy losses, over 25 percent, the Russians suffered in combat. Russian officers additionally noted that the Turkmen position was "fortified in an exemplary manner, according to all the rules of modern fortification."[9]

1881: Skobelev's bloody victory at Geok Tepe: Skobelev was put in command in March 1880. He spent most of the summer and fall moving men and supplies from Chikishlyar to the north side of the Kopet Dag. In December he marched southwest, besieged Geok Tepe for a month and took it by detonating a mine to breach the wall. At least 14,000 Tekes were killed. A week later he occupied Ashgabat 40 km (25 mi) southeast, but could go no farther. In May 1881 the occupied area was annexed as the Transcaspian Oblast. The eastern boundary of the oblast was undefined.

1884: The annexation of Merv: The Trans-Caspian Railway reached Kyzyl Arbat at the northwest end of the Kopet Dag in mid-September 1881. From October through December Lessar surveyed the north side of the Kopet Dag and reported that there would be no problem building a railway along it. From April 1882 he examined the country almost to Herat and reported that were no military obstacles between the Kopet Dag and Afghanistan. Nazirov or Nazir Beg went to Merv in disguise and then crossed the desert to Bukhara and Tashkent.

The irrigated area along the Kopet Dag ends east of Ashkebat. Farther east there is desert, then the small oasis of Tejent, more desert, and the much larger oasis of Merv. Merv had the great fortress of Kaushut Khan and was inhabited by Merv Tekes, who had also fought at Geok Tepe. As soon as the Russians were established in Askhabad, traders, and also spies, began moving between the Kopet Dag and Merv. Some elders from Merv went north to Petroalexandrovsk and offered a degree of submission to the Russians there. The Russians at Askhabad had to explain that both groups were part of the same empire. In February 1882 Alikhanov visited Merv and approached Makhdum Kuli Khan, who had been in command at Geok Tepe. In September Alikhanov persuaded Makhdum Kuli Khan to swear allegiance to the White Czar.

Skobelev had been replaced by Rohrberg in the spring of 1881, who was followed General Komarov in the spring of 1883. Near the end of 1883, General Komarov led 1500 men to occupy the Tejen oasis. After Komarov's occupation of Tejen, Alikhanov and Makhdum Kuli Khan went to Merv and called a meeting of elders, one threatening and the other persuading. Having no wish to repeat the slaughter at Geok Tepe, 28 elders went to Askhabad and on February 12 swore allegiance in the presence of General Komarov. A faction in Merv tried to resist but was too weak to accomplish anything. On March 16, 1884, Komarov occupied Merv. The subject Khanates of Khiva and Bukhara were now surrounded by Russian territory.

1885: Expansion stopped at Panjdeh: Between Merv and the current Afghan border lies about 230 km (140 mi) of semi-desert. South of that is the important border fort of Herat. In the summer of 1884 Britain and Russia agreed to demarcate the northwest Afghan border. The Russians did what they could to push the border south before it became frozen. When they captured the Afghan fort of Panjdeh, Britain came close to threatening war. Both sides backed down and the border was delineated between 1885 and 1886.

Cost: Russian military expense records indicate that between 1869 and 1879 the Transcaspian campaign cost 4.8 million rubles, the 1879–1880 expedition 5.525 million rubles, and the 1880–1881 expedition 11 million rubles. Railroad construction to that point cost 4,429,991 rubles, and construction materials another 3.518 million rubles. Total expenses from 1869 to 1881 amounted to 29,274,991 rubles.[10]

1872–1895: The Eastern Mountains

The natural eastern boundary of Russian Turkestan was the eastern mountains, but the exact line had to be settled. There were four main problems.

1867–1877: Yakub Beg: East of the Feghana Valley and southeast of Fort Vernoye on the other side of the mountains is the oval Tarim Basin which had belonged to China since 1759. During the Dungan Revolt (1862–77) China lost partial control of its western territories. A man named Yakub Beg made himself master of Kashgar and most of the Tarim Basin. Kaufmann twice thought of attacking him. In 1872 forces were massed on the border but this was called off because of the impending war against Khiva. In 1875 more serious plans were made. A mission was sent to the Khan of Kokand to ask permission to move forces through his domains. A revolt broke out and the Russian troops were used instead to annex Kokand (see below). In 1877 China re-conquered the Tarim Basin and Yakub Beg was killed.

Ili River basin. Yining is Kulja, Almaty is Fort Vernoye. Tarim Basin at lower right.

1871–1883: temporary occupation of Kulja: The Tien Shan mountains run along the northern border of Kyrgyzstan. They continue east and separate Dzungaria in the north from the Tarim Basin in the south. On the Chinese side the Borohoro Mountains branch off creating the upper Ili River valley with its capital of Kulja (modern Yining City). Although normally part of Dzungaria the valley opens out onto the Russian-controlled steppe. In 1866 the Dungans captured Kulja and massacred its inhabitants. They soon began fighting with the Taranchis (Uigurs) who soon became dominant. In 1870 it appeared that Yakub Beg might move on Kulja so Kaufmann occupied the Muzart Pass. In June 1871 General Kolpakovsky crossed the border and occupied Kulja (4 July 1871). Some talked of permanent occupation but the Russian Foreign Office told the Chinese that the province would be returned as soon as the Emperor could send enough troops to maintain order. In 1877 China regained control of Chinese Turkestan and requested the return of Kulja. In September 1879 the Chinese ambassador concluded a treaty at Livadia but his government rejected it. This was replaced by the more favorable Treaty of Saint Petersburg (1881). Russia finally evacuated Kulja in the spring of 1883. There were the usual border disputes and an additional protocol was signed at Chuguchak (Tacheng?) on October 19, 1883. The re-occupation of Kulja was one of the few Chinese successes against a Western power during the nineteenth century.

Pamirs from space
Right: Tarim Basin
Left: part of Afghanistan, Hindu Kush, Bactria, Turkestan Range, Ferghana Valley, main range of the Tien Shan

1893: Pamirs occupied: [11] The southeast corner of Russian Turkestan was the high Pamirs which is now the Gorno-Badakhshan Autonomous Region of Tajikistan. The high plateaus on the east are used for summer pasture. On the west side difficult gorges run down to the Panj river and Bactria. In 1871 Alexei Pavlovich Fedchenko got the Khan's permission to explore southward. He reached the Alay Valley but his escort would not permit him to go south onto the Pamir plateau. In 1876 Skobelev chased a rebel south to the Alay Valley and Kostenko went over the Kyzylart Pass and mapped the area around Karakul Lake on the northeast part of the plateau. In the next 20 years most of the area was mapped. In 1891 the Russians informed Francis Younghusband that he was on their territory and later escorted a Lieutenant Davidson out of the area ('Pamir Incident'). In 1892 a battalion of Russians under Mikhail Ionov entered the area and camped near the present Murghab, Tajikistan in the northeast. Next year they built a proper fort there (Pamirskiy Post). In 1895 their base was moved west to Khorog facing the Afghans. In 1893 the Durand Line established the Wakhan Corridor between the Russian Pamirs and British India.

The Great Game

The Russian Turkestan (including Khiva and Bukhara) after 1900s

The Great Game[12] refers to British attempts to block Russian expansion southeast toward British India. Although there was much talk of a possible Russian invasion of India and a number of British agents and adventurers penetrated central Asia, the British did nothing serious to prevent the Russian conquest of Turkestan, with one exception. Whenever Russian agents approached Afghanistan they reacted very strongly, seeing Afghanistan as a necessary buffer state for the defense of India.

A Russian invasion of India seems improbable, but a number of British writers considered how it might be done. When little was known about the geography it was thought that they could reach Khiva and sail up the Oxus to Afghanistan. More realistically they might gain Persian support and cross northern Persia. Once in Afghanistan they would swell their armies with offers of loot and invade India. Alternatively, they might invade India and provoke a native rebellion. The goal would probably not be the conquest of India but to put pressure on the British while Russia did something more important such as taking Constantinople.

In 1801 there was some loose talk of a joint Franco-Russian invasion of India. During the Russo-Persian War (1804–13) both British and French agents were active in Persia, their goals varying depending on which power was allied with Russia at the time. In 1810 Charles Christie and Henry Pottinger crossed western Afghanistan and eastern Persia. Christie was killed in 1812 supporting the Persians at the Battle of Aslanduz. In 1819 Muraviev reached Khiva. A Russian mission reached Bokhara in 1820. In 1825 Moorcroft reached Bukhara. In 1830 Arthur Conolly tried to reach Khiva from Persia but was turned back by bandits and continued on to Herat and British India. In 1832 Alexander Burnes reached Bokhara.

British army entering Kandahar in 1839

The period from 1837 to 1842 was especially active. In 1839, at the time of Perovsky's failed attack on Khiva, Abbot went to Khiva to negotiate the release of Russian slaves held there in order to remove a pretext for the invasion. He failed. Next year Richmond Shakespear went after him, was successful, and led 416 Russian slaves to the Caspian. In 1837 Jan Prosper Witkiewicz reached Kabul. In 1838 Persia besieged Herat, with British and Russian agents supporting the two sides. Britain ended the siege by occupying a Persian island. In 1838 Charles Stoddart went to Bokhara and was arrested. In 1841 Arthur Conolly went to secure his release and both were executed in 1842. During the First Anglo-Afghan War (1839–42) Britain invaded Afghanistan, was driven out, re-invaded and withdrew.

The British took Sindh in 1843 and Punjab in 1849, thereby gaining the Indus River and a border with Afghanistan. The Crimean War occurred in 1853–56. A second Persian attack on Herat led to the Anglo-Persian War of 1856–57. The Indian Mutiny occurred in 1857–58. This was about the time Russian was building forts east from the Aral Sea (1847–53). The Russian capture of Tashkent (1865) and Samarkand(1868) produced no British response.

In 1875, following the conquest of Khiva, Frederick Gustavus Burnaby rode from Orenburg to Khiva, an event that was only important because of his widely-read book. Kaufmann's intrigues in Kabul provoked the Second Anglo-Afghan War of 1878–80. During the second battle of Geok Tepe Colonel Charles Stewart was on the south side of the mountain doing something that has never been clarified.

On the Chinese side of the mountains a line of passes corresponding the Karakoram Highway provided a trade and pilgrim route from the Tarim Basin to India. It was not clear whether this could be used by an army. At the time of Yakub Beg both Russian and British agents were active at his court. A number of Indians in the British service mapped the area around the Pamirs. Russian expansion in the Pamirs provoked the British to move northward and gain control of places like Hunza and Chitral.

The Great Game came to an end with the demarcation of the northern Afghan border in 1886 and 1893 and the Anglo-Russian Entente of 1907.

In contemporary culture

The Japanese manga A Bride's Story, written by Kaoru Mori, takes time during the Russian conquest in Central Asia.

Silk Road transmission of Buddhism

Buddhist expansion in Asia: Mahayana Buddhism first entered the Chinese Empire (Han dynasty) through Silk Road during the Kushan Era. The overland and maritime "Silk Roads" were interlinked and complementary, forming what scholars have called the "great circle of Buddhism".
Blue-eyed Central Asian monk teaching East-Asian monk. A fresco from the Bezeklik Thousand Buddha Caves, dated to the 9th century; although Albert von Le Coq (1913) assumed the blue-eyed, red-haired monk was a Tocharian, modern scholarship has identified similar Caucasian figures of the same cave temple (No. 9) as ethnic Sogdians, an Eastern Iranian people who inhabited Turfan as an ethnic minority community during the phases of Tang Chinese (7th–8th century) and Uyghur rule (9th–13th century).

Buddhism entered Han China via the Silk Road, beginning in the 1st or 2nd century CE. The first documented translation efforts by Buddhist monks in China were in the 2nd century CE via the Kushan Empire into the Chinese territory bordering the Tarim Basin under Kanishka. These contacts transmitted strands of Sarvastivadan and Tamrashatiya Buddhism throughout the Eastern world.

Theravada Buddhism developed from the Pāli Canon in Sri Lanka Tamrashatiya school and spread throughout Southeast Asia. Meanwhile, Sarvastivada Buddhism was transmitted from North India through Central Asia to China.

Direct contact between Central Asian and Chinese Buddhism continued throughout the 3rd to 7th centuries, much into the Tang period. From the 4th century onward, Chinese pilgrims like Faxian (395–414) and later Xuanzang (629–644) started to travel to northern India in order to get improved access to original scriptures. Between the 3rd and 7th centuries, parts of the land route connecting northern India with China was ruled by the Xiongnu, Han dynasty, Kushan Empire, the Hephthalite Empire, the Göktürks, and the Tang dynasty. The Indian form of Buddhist tantra (Vajrayana) reached China in the 7th century. Tibetan Buddhism was likewise established as a branch of Vajrayana, in the 8th century.

But from about this time, the Silk road trade of Buddhism began to decline with the Muslim conquest of Transoxiana (e.g. Battle of Talas), resulting in the Uyghur Khaganate by the 740s. Indian Buddhism declined due to the resurgence of Hinduism and the Muslim conquest of India. Tang-era Chinese Buddhism was briefly repressed in the 9th century (but made a comeback in later dynasties). The Western Liao was a Buddhist Sinitic dynasty based in Central Asia, before Mongol invasion of Central Asia. The Mongol Empire resulted in the further Islamization of Central Asia. They embraced Tibetan Buddhism starting with the Yuan dynasty (Buddhism in Mongolia). The other khanates, the Ilkhanate, Chagatai Khanate, and Golden Horde eventually converted to Islam (Religion in the Mongol Empire#Islam).

Chinese, Korean, Japanese, Vietnamese, Taiwanese and Southeast Asian traditions of Buddhism continued. As of 2019, China by far had the largest population of Buddhists in the world at nearly 250 million; Thailand comes second at around 70 million (see Buddhism by country).

Northern transmission (from North India and Central Asia)

The Buddhism transmitted to China is based on the Sarvastivada school, with translations from Sanskrit to the Chinese languages and Tibetic languages. These later formed the basis of Mahayana Buddhism. Japan and Korea then borrowed from China. Few remnants of the original Sanskrit remain. These constituted the 'Northern transmission'.

Kingdoms in the Tarim Basin during the 3rd century, connecting the territory of China with that of the Kushan Empire: Kashgar, Kucha, Khotan, Karasahr, Shanshan, Turfan.

First contacts

Buddhism entered China via the Silk Road. Buddhist monks travelled with merchant caravans on the Silk Road to preach their new religion. The lucrative Chinese silk trade along this trade route began during the Han dynasty (206 BCE – 220 CE), with voyages by people like Zhang Qian establishing ties between China and the west.

Alexander the Great established Hellenistic kingdoms (323 BC – 63 BC) and trade networks extending from the Mediterranean to Central Asia (furthest eastern point being Alexandria Eschate). The Greco-Bactrian Kingdoms (250 BC-125 BC) in Afghanistan and the later Indo-Greek Kingdoms (180 BC-10 CE) formed one of the first Silk Road stops after China for nearly 300 years. One of the descendant Greek kingdoms, the Dayuan (Ta-yuan; Chinese: 大宛; "Great Ionians"), were defeated by the Chinese in the Han-Dayuan war. The Han victory in the Han–Xiongnu War further secured the route from northern nomads of the Eurasian Steppe.

The transmission of Buddhism to China via the Silk Road started in the 1st century CE with a semi-legendary account of an embassy sent to the West by the Chinese Emperor Ming (58–75 CE):

It may be assumed that travelers or pilgrims brought Buddhism along the Silk Roads, but whether this first occurred from the earliest period when those roads were open, ca. 100 BC, must remain open to question. The earliest direct references to Buddhism concern the 1st century AD, but they include hagiographical elements and are not necessarily reliable or accurate.

Extensive contacts however started in the 2nd century CE, probably as a consequence of the expansion of the Greco-Buddhist Kushan Empire into the Chinese territory of the Tarim Basin, with the missionary efforts of a great number of Central Asian Buddhist monks to Chinese lands. The first missionaries and translators of Buddhists scriptures into Chinese were either Parthian, Kushan, Sogdian or Kuchean.

Missionaries

Peoples of the Silk Road. Mogao Caves, Dunhuang, China, 9th century
 
Bodhisattva mural. Chinese work showing Central Asian influence. Mogao Caves, China.
 
Sogdian donors to the Buddha (fresco, with detail), Bezeklik, eastern Tarim Basin, China, 8th century

In the middle of the 2nd century, the Kushan Empire under king Kaniṣka from its capital at Purushapura (modern Peshawar), India expanded into Central Asia. As a consequence, cultural exchanges greatly increased with the regions of Kashgar, Khotan and Yarkand (all in the Tarim Basin, modern Xinjiang). Central Asian Buddhist missionaries became active shortly after in the Chinese capital cities of Loyang and sometimes Nanjing, where they particularly distinguished themselves by their translation work. They promoted both Hīnayāna and Mahāyāna scriptures. Thirty-seven of these early translators of Buddhist texts are known.

  • An Shigao, a Parthian prince who made the first known translations of Hīnayāna Buddhist texts into Chinese (148–170)
  • Lokakṣema, a Kushan and the first to translate Mahāyāna scriptures into Chinese (167–186)
  • An Xuan, a Parthian merchant who became a monk in China in 181
  • Zhi Yao (c. 185), a Kushan monk in the second generation of translators after Lokakṣema.
  • Zhi Qian (220–252), a Kushan monk whose grandfather had settled in China during 168–190
  • Kang Senghui (247–280), born in Jiaozhi (or Chiao-chih) close to modern Hanoi in what was then the extreme south of the Chinese empire, and a son of a Sogdian merchant
  • Dharmarakṣa (265–313), a Kushan whose family had lived for generations at Dunhuang
  • Kumārajīva (c. 401), a Kuchean monk and one of the most important translators
  • Fotudeng (4th century), a Central Asian monk who became a counselor to the Chinese court
  • Bodhidharma (440–528), the founder of the Chan (Zen) school of Buddhism. The debunked 17th century apocryphal story found in a manual called Yijin Jing clained that he originated of the physical training of the Shaolin monks that led to the creation of Shaolin kung fu. This erroneous account only became popularized in the 20th century. According to the earliest reference to him, by Yang Xuanzhi, he was a monk of Central Asian origin whom Yang Xuanshi met around 520 at Loyang. Throughout Buddhist art, Bodhidharma is depicted as a rather ill-tempered, profusely bearded and wide-eyed barbarian. He is referred to as "The Blue-Eyed Barbarian" (碧眼胡:Bìyǎn hú) in Chinese Chan texts.
  • Five monks from Gandhāra who traveled in 485 CE to the country of Fusang ("the country of the extreme east" beyond the sea, probably Japan), where they introduced Buddhism.
  • Jñānagupta (561–592), a monk and translator from Gandhāra
  • Prajñā (c. 810), a monk and translator from Kabul who educated the Japanese Kūkai in Sanskrit texts

Additionally, Indian monks from central regions of India were also involved in the translation and spread of Buddhists texts into central and east Asia. Among these Indian translators and monks include:

Early translations into Chinese

Eastern Han inscriptions on lead ingot, using barbarous Greek alphabet in the style of the Kushans, excavated in Shaanxi, China, 1st–2nd century CE.

The first documented translation of Buddhist scriptures into Chinese occurs in 148 CE with the arrival of the Parthian prince-turned-monk, An Shigao (Ch. 安世高). He worked to establish Buddhist temples in Luoyang and organized the translation of Buddhist scriptures into Chinese, testifying to the beginning of a wave of Central Asian Buddhist proselytism that was to last several centuries. An Shigao translated Buddhist texts on basic doctrines, meditation and abhidharma. An Xuan (Ch. 安玄), a Parthian layman who worked alongside An Shigao, also translated an early Mahāyāna Buddhist text on the bodhisattva path.

Mahāyāna Buddhism was first widely propagated in China by the Kushan monk Lokakṣema (Ch. 支婁迦讖, active ca. 164–186 CE), who came from the ancient Buddhist kingdom of Gandhāra. Lokakṣema translated important Mahāyāna sūtras such as the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, as well as rare, early Mahāyāna sūtras on topics such as samādhi and meditation on the buddha Akṣobhya. These translations from Lokakṣema continue to give insight into the early period of Mahāyāna Buddhism.

By the 8th century CE, the School of Esoteric Buddhism became prominent in China due to the careers of two South Asian monks, Vajrabodhi and Amoghavajra. Vajrabodhi or Vajrabuddhi was the son of a South Indian aristocrat and is credited for bringing the theological developments from Bengal to East China. Buddhist scholar Lü Xiang, and lay disciple of Vajrabodhi writes about Vajrabodhi's accomplishments, including translating Buddhist texts such as ‘The Ritual for Practicing the Samadhi of Vairocana in the Yoga of the Adamantine Pinnacle Sutra’ etc.

Though Vajrabodhi is credited for bringing Esoteric Buddhism into China, it was his successor, Amoghavajra, who saw the firm establishment of Esoteric Buddhism as a school of thought in China. Amoghavajra was the son of a South Asian father and Sodigan mother and brought his learnings from Sri Lanka to practice in China. He too translated several texts but is mostly known for this prominent position in the Royal Tang Court. Ge performed several Esoteric rituals for the royals and also established a separate doctrine of Buddhism for the deity Manjusri.

Chinese pilgrims to India

From the 4th century onward, Chinese pilgrims also started to travel on the Silk Road to India, the origin of Buddhism, by themselves in order to get improved access to the original scriptures. According to Chinese sources, the first Chinese to be ordained was Zhu Zixing, after he went to Central Asia in 260 to seek out Buddhism.

It is only from the 4th century CE that Chinese Buddhist monks started to travel to India to discover Buddhism first-hand. Faxian's pilgrimage to India (395–414) is said to have been the first significant one. He left along the Silk Road, stayed six years in India, and then returned by the sea route. Xuanzang (629–644) and Hyecho traveled from Korea to India.

The most famous of the Chinese pilgrims is Xuanzang (629–644), whose large and precise translation work defines a "new translation period", in contrast with older Central Asian works. He also left a detailed account of his travels in Central Asia and India. The legendary accounts of the holy priest Xuanzang were described in the famous novel Journey to the West, which envisaged trials of the journey with demons but with the help of various disciples.

Role of merchants

During the fifth and sixth centuries C.E., merchants played a large role in the spread of religion, in particular Buddhism. Merchants found the moral and ethical teachings of Buddhism to be an appealing alternative to previous religions. As a result, merchants supported Buddhist monasteries along the Silk Roads. In return, the Buddhists gave the merchants somewhere to sojourn. Merchants then spread Buddhism to foreign encounters as they travelled. Merchants also helped to establish diaspora within the communities they encountered and over time, their cultures were based on Buddhism. Because of this, these communities became centers of literacy and culture with well-organized marketplaces, lodging, and storage. The Silk Road transmission of Buddhism essentially ended around the 7th century with the invasion of Islam in Central Asia.

By the 8th century, Buddhism began to be spread across Asia, largely by the influence of healers and wonder-workers. These groups of people practised a form of Buddhism that was to be called "Vajrayana". This cult was influenced by the practice of Tantra in parts of India and would later go on to influence the East Asian society into adopting forms of Buddhism stemming from this core school of belief. This time, the transmission was happening via the sea routes.

Decline of Buddhism in Central Asia and Xinjiang

Buddhism in Central Asia began to decline in the 7th century in the course of the Muslim conquest of Transoxiana. After the Battle of Talas of 751, Central Asian Buddhism went into serious decline and eventually resulted in the extinction of the local Tocharian Buddhist culture in the Tarim Basin during the 8th century.

The increasing Muslim dominance of these Silk Roads made it more difficult for Buddhist monks and pilgrims to travel between India and China. The Silk Road transmission between Eastern Buddhism and Indian Buddhism eventually came to an end in the 8th century.

From the 9th century onward, therefore, the various schools of Buddhism which survived began to evolve independently of one another. Chinese Buddhism developed into an independent religion with distinct spiritual elements. Indigenous Buddhist traditions like Pure Land Buddhism and Zen emerged in China. China became the center of East Asian Buddhism, following the Chinese Buddhist canon, as Buddhism spread to Japan and Korea from China. In the eastern Tarim Basin, Central Asian Buddhism survived into the later medieval period as the religion of the Uyghur Qocho Kingdom (see also Bezeklik Thousand Buddha Caves), and Buddhism became one of the religions in the Mongol Empire and the Chagatai Khanate, and via the Oirats eventually the religion of the Kalmyks, who settled at the Caspian in the 17th century. Otherwise, Central Asian Buddhism survived mostly in Tibet and in Mongolia.

Artistic influences

"Heroic gesture of the Bodhisattva", 6th–7th century terracotta, Tumshuq (Xinjiang)

Central Asian missionary efforts along the Silk Road were accompanied by a flux of artistic influences, visible in the development of Serindian art from the 2nd to the 11th century CE in the Tarim Basin, modern Xinjiang. Serindian art often derives from the art of the Gandhāra district of what is now Afghanistan and Pakistan.

Highly sinicized forms of syncretism can also be found on the eastern portions of the Tarim Basin, such as in Dunhuang. Silk Road artistic influences can be found as far as Japan to this day, in architectural motifs or representations of Japanese gods.

Southern transmission (from Sri Lanka)

The Buddhism transmitted to Southeast Asia is based on the Tamrashatiya school based in Sri Lanka, with translations from Pali into languages like Thai, Burmese, etc. via the Pāli Canon. These later formed the basis of Theravada Buddhism. It is known as the Southern Transmission.

Chinese historiography of Buddhism

The Book of the Later Han (5th century), compiled by Fan Ye (398–446 CE), documented early Chinese Buddhism. This history records that around 65 CE, Buddhism was practiced in the courts of both Emperor Ming of Han (r. 58–75 CE) at Luoyang (modern Henan); and his half-brother King Ying (r. 41–70 CE) of Chu at Pengcheng (modern Jiangsu). The Book of Han has led to discussions on whether Buddhism first arrived to China via maritime or overland transmission; as well as the origins of Buddhism in India or China.

Despite secular Chinese histories like the Book of Han dating the introduction of Buddhism in the 1st century, some Buddhist texts and traditions claim earlier dates in the Qin dynasty (221–206 BCE) or Former Han dynasty (208 BCE-9 CE).

Qin dynasty (221–206 BCE)

One story, first appearing in the (597 CE) Lidai sanbao ji 歷代三寶紀, concerns a group of Buddhist priests who arrived in 217 BCE at the capital of Qin Shi Huang in Xianyang (near Xi'an). The monks, led by the shramana Shilifang 室李防, presented sutras to the First Emperor, who had them put in jail:

But at night the prison was broken open by a Golden Man, sixteen feet high, who released them. Moved by this miracle, the emperor bowed his head to the ground and excused himself.

The (668 CE) Fayuan Zhulin Buddhist encyclopedia elaborates this legend with Mauryan emperor Ashoka the Great sending Shilifang to China. Like Liang Qichao, some western historians believe Emperor Ashoka sent Buddhist missionaries to China, citing the (ca. 265) 13th Rock Edict that records missions to Greece, Sri Lanka, and Nepal. Others disagree, "As far as we can gather from the inscriptions [Ashoka] was ignorant of the very existence of China."

The Book of Han

The Book of the Later Han biography of Liu Ying, the King of Chu, gives the oldest reference to Buddhism in Chinese historical literature. It says Ying was both deeply interested in Huang-Lao 黄老 (from Yellow Emperor and Laozi) Daoism and "observed fasting and performed sacrifices to the Buddha." Huang-Lao or Huanglaozi 黄老子 is the deification of Laozi, and was associated with fangshi (方士) "technician; magician; alchemist" methods and xian (仙) "transcendent; immortal" techniques.

"To Liu Ying and the Chinese devotees at his court the "Buddhist" ceremonies of fasting and sacrifices were probably no more than a variation of existing Daoist practices; this peculiar mixture of Buddhist and Daoist elements remains characteristic of Han Buddhism as a whole."

In 65 CE, Emperor Ming decreed that anyone suspected of capital crimes would be given an opportunity for redemption, and King Ying sent thirty rolls of silk. The biography quotes Ming's edict praising his younger brother:

The king of Chu recites the subtle words of Huanglao, and respectfully performs the gentle sacrifices to the Buddha. After three months of purification and fasting, he has made a solemn covenant (or: a vow 誓) with the spirits. What dislike or suspicion (from Our part) could there be, that he must repent (of his sins)? Let (the silk which he sent for) redemption be sent back, in order thereby to contribute to the lavish entertainment of the upāsakas (yipusai 伊蒲塞) and śramaṇa (sangmen 桑門).

In 70 CE, King Ying was implicated in rebellion and sentenced to death, but Ming instead exiled him and his courtiers south to Danyang (Anhui), where Ying committed suicide in 71 CE. The Buddhist community at Pencheng survived, and around 193 CE, the warlord Zhai Rong built a huge Buddhist temple, "which could contain more than three thousand people, who all studied and read Buddhist scriptures."

Second, Fan Ye's Book of Later Han quotes a "current" (5th-century) tradition that Emperor Ming prophetically dreamed about a "golden man" Buddha. While "The Kingdom of Tianzhu" section (above) recorded his famous dream, the "Annals of Emperor Ming" history did not. Apocryphal texts give divergent accounts about the imperial envoys sent to India, their return with two Buddhist monks, Sanskrit sutras (including Sutra of Forty-two Chapters) carried by white horses, and establishing the White Horse Temple.

Maritime or overland transmission

Since the Book of Later Han present two accounts of how Buddhism entered Han China, generations of scholars have debated whether monks first arrived via the maritime or overland routes of the Silk Road.

The maritime route hypothesis, favored by Liang Qichao and Paul Pelliot, proposed that Buddhism was originally introduced in southern China, the Yangtze River and Huai River region, where King Ying of Chu was worshipping Laozi and Buddha c. 65 CE. The overland route hypothesis, favored by Tang Yongtong, proposed that Buddhism disseminated eastward through Yuezhi and was originally practiced in western China, at the Han capital Luoyang where Emperor Ming established the White Horse Temple c. 68 CE.

The historian Rong Xinjiang reexamined the overland and maritime hypotheses through a multi-disciplinary review of recent discoveries and research, including the Gandhāran Buddhist Texts, and concluded:

The view that Buddhism was transmitted to China by the sea route comparatively lacks convincing and supporting materials, and some arguments are not sufficiently rigorous [...] the most plausible theory is that Buddhism started from the Greater Yuezhi of northwest India and took the land roads to reach Han China. After entering into China, Buddhism blended with early Daoism and Chinese traditional esoteric arts and its iconography received blind worship.

Origins of Buddhism

Fan Ye's Commentary noted that neither of the Former Han histories–the (109–91 BCE) Records or the Grand Historian (which records Zhang Qian visiting Central Asia) and (111 CE) Book of Han (compiled by Ban Yong)–described Buddhism originating in India:

Zhang Qian noted only that: 'this country is hot and humid. The people ride elephants into battle.' Although Ban Yong explained that they revere the Buddha, and neither kill nor fight, he has recording nothing about the excellent texts, virtuous Law, and meritorious teachings and guidance. As for myself, here is what I have heard: This kingdom is even more flourishing than China. The seasons are in harmony. Saintly beings descend and congregate there. Great Worthies arise there. Strange and extraordinary marvels occur such that human reason is suspended. By examining and exposing the emotions, one can reach beyond the highest heavens.

In the Book of Later Han, "The Kingdom of Tianzhu" (天竺, Northwest India) section of "The Chronicle of the Western Regions" summarizes the origins of Buddhism in China. After noting Tianzhu envoys coming by sea through Rinan (日南, Central Vietnam) and presenting tribute to Emperor He of Han (r. 89–105 CE) and Emperor Huan of Han (r. 147–167 CE), it summarizes the first "hard evidence" about Prince Ying and the "official" story about Emperor Ming:

There is a current tradition that Emperor Ming dreamed that he saw a tall golden man the top of whose head was glowing. He questioned his group of advisors and one of them said: "In the West there is a god called Buddha. His body is sixteen chi high (3.7 metres or 12 feet), and is the colour of true gold." The Emperor, to discover the true doctrine, sent an envoy to Tianzhu (Northwestern India) to inquire about the Buddha's doctrine, after which paintings and statues [of the Buddha] appeared in the Middle Kingdom.

Then Ying, the king of Chu [a dependent kingdom which he ruled 41–71 CE], began to believe in this Practice, following which quite a few people in the Middle Kingdom began following this Path. Later on, Emperor Huan [147–167 CE] devoted himself to sacred things and often made sacrifices to the Buddha and Laozi. People gradually began to accept [Buddhism] and, later, they became numerous.

Mogao Caves 8th-century mural depicting the pseudohistorical legend of Emperor Wu of Han worshipping "golden man" Buddha statues.

Contacts with Yuezhi

There is a Chinese tradition that in 2 BCE, a Yuezhi envoy to the court of Emperor Ai of Han transmitted one or more Buddhist sutras to a Chinese scholar. The earliest version derives from the lost (mid-3rd century) Weilüe, quoted in Pei Songzhi's commentary to the (429 CE) Records of Three Kingdoms: "the student at the imperial academy Jing Lu 景盧 received from Yicun 伊存, the envoy of the king of the Great Yuezhi oral instruction in (a) Buddhist sutra(s)."

Since Han histories do not mention Emperor Ai having contacts with the Yuezhi, scholars disagree whether this tradition "deserves serious consideration", or can be "reliable material for historical research".

The dream of Emperor Ming

Many sources recount the "pious legend" of Emperor Ming dreaming about Buddha, sending envoys to Yuezhi (on a date variously given as 60, 61, 64 or 68 CE), and their return (3 or 11 years later) with sacred texts and the first Buddhist missionaries, Kāśyapa Mātanga (Shemoteng 攝摩騰 or Jiashemoteng 迦葉摩騰) and Dharmaratna (Zhu Falan 竺法蘭). They translated the "Sutra in Forty-two Sections" into Chinese, traditionally dated 67 CE but probably later than 100. The emperor built the White Horse Temple (Baimasi 白馬寺) in their honor, the first Buddhist temple in China, and Chinese Buddhism began. All accounts of Emperor Ming's dream and Yuezhi embassy derive from the anonymous (middle 3rd-century) introduction to the Sutra of Forty-two Chapters. For example, the (late 3rd to early 5th-century) Mouzi Lihuolun says,

In olden days emperor Ming saw in a dream a god whose body had the brilliance of the sun and who flew before his palace; and he rejoiced exceedingly at this. The next day he asked his officials: "What god is this?" the scholar Fu Yi said: "Your subject has heard it said that in India there is somebody who has attained the Tao and who is called Buddha; he flies in the air, his body had the brilliance of the sun; this must be that god.

Academics disagree over the historicity of Emperor Ming's dream but Tang Yongtong sees a possible nucleus of fact behind the tradition.

Emperor Wu and the Golden Man

The Book of Han records that in 121 BCE, Emperor Wu of Han sent general Huo Qubing to attack the Xiongnu. Huo defeated the people of prince Xiutu 休屠 (in modern-day Gansu) and "captured a golden (or gilded) man used by the King of Hsiu-t'u to worship Heaven." Xiutu's son was taken prisoner, but eventually became a favorite retainer of Emperor Wu and was granted the name Jin Midi, with his surname Jin 金 "gold" supposedly referring to the "golden man." The golden statue was later moved to the Yunyang 雲陽 Temple, near the royal summer palace Ganquan 甘泉 (modern Xianyang, Shaanxi). The golden man has been demonstrated to be a three meters high colossal golden statue of Zeus holding a goddess by Lucas Christopoulos.

The (c. 6th century) A New Account of the Tales of the World claims this golden man was more than ten feet high, and Emperor Wu of Han (r. 141–87 BCE) sacrificed to it in the Ganquan 甘泉 palace, which "is how Buddhism gradually spread into (China)."

Transmission to Korea

Centuries after Buddhism originated in India, the Mahayana Buddhism arrived in China through the Silk Route in 1st century CE via Tibet, then to Korean peninsula in 3rd century during the Three Kingdoms Period from where it transmitted to Japan. The Samguk yusa and Samguk sagi record the following 3 monks who were among the first to bring Buddhist teaching, or Dharma, to Korea in the 4th century during the Three Kingdoms period: Malananta – an Indian Buddhist monk who came from either Serindian area of southern China's Eastern Jin dynasty or Gandhara region of northern Indian subcontinent and brought Buddhism to the King Chimnyu of Baekje in the southern Korean peninsula in 384 CE, Sundo – a monk from northern Chinese state Former Qin brought Buddhism to Goguryeo in northern Korea in 372 CE, and Ado – a monk who brought Buddhism to Silla in central Korea. In Korea, it was adopted as the state religion of 3 constituent polities of the Three Kingdoms Period, first by the Goguryeo (Gaya) in 372 CE, by the Silla in 528 CE, and by the Baekje in 552 CE. As Buddhism was not seen to conflict with the local rites of nature worship, it was allowed by adherents of Shamanism to be blended into their religion. Thus, the mountains that were believed by shamanists to be the residence of spirits in pre-Buddhist times later became the sites of Buddhist temples.

Though it initially enjoyed wide acceptance, even being supported as the state ideology during the Goryeo (918–1392 CE) period, Buddhism in Korea suffered extreme repression during the Joseon (1392–1897 CE) era, which lasted over five hundred years. During this period, Neo-Confucianism overcame the prior dominance of Buddhism. Only after Buddhist monks helped repel the Japanese invasions of Korea (1592–98) did the persecution of Buddhists stop. Buddhism in Korea remained subdued until the end of the Joseon period, when its position was strengthened somewhat by the colonial period, which lasted from 1910 to 1945. However, these Buddhist monks did not only put an end to Japanese rule in 1945, but they also asserted their specific and separate religious identity by reforming their traditions and practices. They laid the foundation for many Buddhist societies, and the younger generation of monks came up with the ideology of Mingung Pulgyo, or "Buddhism for the people." The importance of this ideology is that it was coined by the monks who focused on common men's daily issues. After World War II, the Seon school of Korean Buddhism once again gained acceptance.

A 2005 government survey indicated that about a quarter of South Koreans identified as Buddhist.[60] However, the actual number of Buddhists in South Korea is ambiguous as there is no exact or exclusive criterion by which Buddhists can be identified, unlike the Christian population. With Buddhism's incorporation into traditional Korean culture, it is now considered a philosophy and cultural background rather than a formal religion. As a result, many people outside of the practicing population are deeply influenced by these traditions. Thus, when counting secular believers or those influenced by the faith while not following other religions, the number of Buddhists in South Korea is considered to be much larger. Similarly, in officially atheist North Korea, while Buddhists officially account for 4.5% of the population, a much larger number (over 70%) of the population are influenced by Buddhist philosophies and customs.

Lie point symmetry

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