Showing posts with label Huns. Show all posts
Showing posts with label Huns. Show all posts

Are Maukharis and Malwa Guptas Feudatories of Imperial Guptas?

We are looking at the question "Are Mukharis , Malwa Gupta's, Gaudas and Maitrakas" feudatories of Imperial Gupta's? All these dynasties ruled between 500 and 700 AD. This we can date from Harsha Vardhana, who is historically datable. We are looking at the inscription and other references to see whether any Imperial Gupta presence is there.

Mukharis (Maukhari)
Maukhari has been found in Ashoka inscriptions as Mukhalinam. But First official inscription is of Anantavarman in Barabar Nagarjuni hill cave inscription. We learn a line of Mukhari chiefs starting from Yajnavarman , his son king samanta cudamani sri Sardula and his son king Anantavarman. These Inscriptions are undated. There is not much we can prove here as evidence, except these early Mukharis ruled Northern Magadha and were earlier than the mainline mukharis,whom we are going to talk now.

Maukhari and Malwa Guptas
Let us start the Mukharis with Yajnavarman. His Son Sardula was most ferocious and was death to many rulers. At the same time another Dynasty of Malwa Guptas were rising in West with Krishna gupta. Jivitagupta I clipped the wings of Anantavarman. This Mukhari line went into decline. But at the same time another Mukhari line Harivarman was rising around 500AD. Harivarman was contemproary of Krishnagupta. Adityavarman son of Harivarman married Harshagupta daughter of Krishnagupta. Adityavarman was followed by his son Isvaravarman who has married another Gupta Princess UpaGupta. Third member of the lines both Isvarvarman of Mukhari and Jivitagupta I of Guptas made conquests and brought fame to the dyansties. JivitaGupta I defeated Mukhari Anantavarman and conquered Magadha. Isvaravarman son Isnavarman assumed title Maharajas. Haraha inscription refers to his victories over Andhra (Vishnukundin), Sulki(Chalukya) and Gaudas. The Campaign against Gaudas must be placed in 550AD. After this that Isnavarman takes Imperial Titles, who is styled as Maharaja in the Asirgarh inscription, as Rsitipati in the Haraha inscription, and as Nrpati in the Jaunpur inscription. This conquests alarms his Malwa Gupta Contemporary KumaraGupta and Clash follows between allies. According to Apahad inscription the first round goes to Kumaragupta. Next Attack came from Survavarman son of Isnavarman. Damodaragupta eventhough repulsed the attack succumbed to his injuries (562AD). Sarvavarman declares himself emperor of Magadha. Damodara Gupta was succeeded by Mahasenagupta. Mahasengupta goes for a alliance with AdityaVardhan of Pushyabhutis. But his challanges were huge. Chalukya Kirtivarman (567-597AD) declares that he won victories over Anga, Vanga and Magadha. His Adversary is Mahasenagupta. Guada King occupied South Magadha and Tibetan king Sron Btson gambo (581-600AD), Mana Dynasty has established independent kingdom between Midnapur and Orissa. With so many troubles Mahasenagupta retired to Malwa(582AD). But Peace was not there Kalachuris took over Malwa. Soon Chalukyas dislodged Kalachuris and Mahasenagupta rival DevaGupta unsurped throne and Prabhakaravardhana has to resuce Kumaragupta and Madhavagupta sons of Mahasenagupta (602-603AD). Harsha Vardhan appoints MadhavGupta as the ruler of Magadha. Adityasena(Apshad Inscription) son of Madhavagupta became king of Magadha can be said as the first Independent Malwa Gupta to rule Magadha and rise of Later Guptas.

Mukhari Line is as follows.
Magadha line
king samanta cudamani sri Sardula

Kannauj Line
Isanavarman (530-554 A.D.)
Sarvavarman (560-5 to 585.)
Anantivarman (A.D. 585-600)
Grahavarman (600-605 A.D.),

Malwa Guptas
Jivitagupta I
Kumaragupta III
Deva Gupta
Visnu Gupta
Jivita Gupta II

Rise of Harshavardhana
According to Harsha-Charita, a royal line was founded by one pushyabhuti, a devout Saivite, some where near Thaneswar in the Ambala district of Harayana. Nothing much is known about this ruler. It was only the fourth ruler prabhakaravardhana that the title Maharajadhiraja was assumed. A few details of Prabhkarvardhana are to be found in Harshacharita. He was the great General, who possibly defeated the Hunas also. Bana also mentions that he was the devotee of the sun. Prabhakaravardhana had two sons, Rajhavardhan and Harshavardhana and one daughter Rajyasri. Grahavarman of the Maukhari dynasty was married to Rajyasri. After the death of Prabhakaravardhan in 605AD, Rajyavardhan ascended the throne. Soon bad news came, Mukhari Grahavarman was killed by the Malwa Gupta ruler Deva Gupta. Rajyavardhan went after the Malwa ruler. The Malwa king Deva Gupta was defeated and possibly killed. On his return Rajyavardhana was confronted by Sasanka(Sasanaga), Guada king of Bengal. All the available authorities declare that Rajyavardhana was killed by Sasanka(Shashanika) throught they differ in details. After his death, Harsha succeeded to the throne of Thaneswar and Kanauj with the title of Rajputra and style of Siladitya in 606AD. This is how Harsha Vardhan came to the throne. With Malwa under his arm as his mother was Malwa Princess and Magadha was occupied by Sasanka. Until Sasanka died Harsha could not do anything there. Once Sasanka died, Harsha vardhan got Magadha and Orissa and his ally Baskaravarman of Kamarupa got Guada. As brother in law of Grahavarman he also got the Magadha kingdom.

Guada Kings
Rise of Sasanka
Guada kings were confined to Guada by Later Guptas until the time of MahaSenaGupta. Increasingly the Mahasenagupta faced difficulties from Mukharis, Gaudas, Chalukyas and Tibetans. Gaudas under invaded western and Central Bengal including Karnasuvarna and occupied them. The Mukhari rulling at that time was Avantivarman, son of Sarvavarman. After death of Avantivarman, the Mukharis split into Two amd Jayanaga predecessor to Sasanaga invaded and occupied the southern part of Magadha under Sarva Varman. After the death of Jayanaga, sasanaga came to the Gauda throne. In 601AD Sasanka(Soma) became king of Gauda and he invaded Kamarupa under Baskarvarman and made it subordinate. He also invaded Orissa, defeated Mana king and annexed it. Thus he became the most powerful ruler in the region. Grahavarman seeing the rise of Gauda king should have been alarmed and offered marital relations with Prabhakaravardhana of Pushayabutis and married his daughter Rajyashri. Prabhakaravardhana should have been under threat from Deva Gupta coming on the Malwa throne. With Defeat of Kalachuris by Chalukyas, there was no contest from that space. It is in this scenario that marriage was concluded and their concerns were proved right after the death of Prabhakaravardhan. From 601-625AD, nobody could do anything to Sasanka. Guada Kings eventhough call themselves Mahasamantas do not mention any overlords, neither do Mana rulers.

Break up of Mukharis
Sarvavarman conquered Magadha around 575AD. Sarvavarman is first Mukhari ruler to be recognized as the soverign of Magadha. The Malwa Guptas were feudatories of Mukharis. He was master of Uttarpradesh. Marriage of his granddaughter Vasata(Suryavarman's Daughter) to prince of Mahakosala Harshagupta brought him closer to deccan. Mahakosala ruler Chandragupta has just inherited the throne from his father Trivaradeva who was defeated by Vishnukundin ruler Madhavavarman I around 570AD. Sivagupta son of Harshagupta came to throne after death of Chandragupta in 596AD. Sarvavarman's Mukhari Empire extended from Punjab to Narmada in South.We have seen that breakup of Mukharis into two resulted in weakening of the empire and resulted in disappearance. Let us reconstruct this scenario. Sarvavarman has approinted his brother suryavarman as the incharge of Magadha. Suryavarman strengthened his position by marrying his daughter to Harshagupta of Mahakosala. Suryavarman son was Bhaskaravarman. Normally Baskaravarman would have succeeded Suryavarman. But instead Avantivarman appointed his younger son Suca(Sucandravarman or Suvartavarman) as the governor of Magadha. After the death of Avantivarman Grahavarman succeeded in Kannauj. Suca declared himself ruler of Magadha. This was not liked by Bhaskaravarman son of Suryavarman. With taking over of the throne by Suca the Magadha and Kannuaj became independent of each other and thus lead to invasion and occupation of Magadha by Guadua king soon after.

The Maitrakas ruled over Saurashtra from their capital of Valabhi from about 500to 700AD. The founder of the dynasty was Senapati Bhattarka. They have made grants in which they call themselves Mahasamanta. The Mahasamanta is said by Indology scholars as feudatory position. According to the scholars they must be feudatory to none else but Imperial Gupta. We have to see here that Maitrakas do not mention Guptas.,The phrase Parama Bhattaraka Pandanudhyata(dated 183) occurs in the reoords of the Valabhi ruler Dhruva sena I, who ruled till 545AD. Valabhi Kingdom was visited by Hiuen Tsang in 640 A. D. . He states the that the king was a Kshatriya his name being Dhruvasena, and that he was son-in-law to Harsha the Emperor of India and king of Kannauj. The Gurjaras of Broach use in their grants the Traikutaka otherwise called the Kalachuri era ( starting point 249 A. D. ) Their grants are also written in the Gujarati version of the southern Brahmi character(Satavahana-Kadamba style) while the royal signature at the end is Norther Brahmi. Here again Indologists equate Parama Bhattaraka as Imperial Gupta Monarch. In all these places Era's mentioned by the kings are equated with Gupta era, even though there is no evidence.

In Jaunpur Inscription Isvaravarman describes himself who estinguished the spark of fire coming from dhara. Yasodharman is also of same period. Yasodharman Mandasur inscription is 532AD(589 Vikrama samvat). Yasodharman defeated Huna Mihirkula around 515AD(Mihirkula came to Malwa throne in 510AD). Now here Dhara is equated with Yashodharman. Here we have to know that Dhara is a city (Modern Dhar), while Yashodharman is a person.

We have established the scenario, Now let us come to our Questions
Are Maukharis and Malwa Guptas feudatories of Imperial Guptas?
Nowhere we see in any inscriptions, Imperial Guptas being mentioned. Neither does Imperial Guptas mention Mukharis. So we have to say Imperial Guptas and Mukharis did not know each other. Same goes for Malwa Guptas, they don't mention any Imperial Guptas, neither does Imperial Guptas mention them. Neither of them use Gupta Era. The main claim by indologist is they use the term Mahasamanta in their inscription, which will mean a feudatories.
AsirGarh Copper Plates does not give any Overlord
Haraha Inscription - Does not give any Overlord
Juanpur Inscription - Does not give any overloads
All use Malwa Samvat - Even though there is Gupta Overlords?

Question of Samanta
We may note that even in the Arthasastra, the word samanta has often the meaning “neighbour”, without alternative — as for example in Arth. 3.9 when transfer of title to houses and plots of land is in question. However, in every single case, Samanta can consistently be translated as neighbour, whether royal or commoner, without incompatibility. There is no samanta baron in the Manusmrti. The earlier Guptas rule over no samantas in their inscriptions; the posthumous Harisena inscription of Samudragupta on the Allahabad pillar mentions no Samantas. Dharasena of Valabhi who appears as the first mahasamanta is an independent king friendly to the Guptas (from the tone of his inscriptions), not a peer of the realm. The Mandasor pillar inscriptions of Yasodharman, who drove Mihirakula and the Huns out of Malwa, say that the king defeated and humbled all the samantas, which can only mean neighbour kings. But the Visnusena charter, takes samanta only in the sense of petty feudal viscounts who might press labour for corvee, or infringe upon the rights and immunities of merchants to whom the charter was granted. Thus, the change in meaning falls within a period around 600AD. It is confirmed by the Ten Princes of Dandin,where samanta can only mean feudal baron, though the author shows remarkably close reading of the ArthaSastra as of many other works. The copper plates of Harsa, supported by Chinese travellers Hieun Tsang accounts prove that feudal relationships and samanta “ baron” had come to stay in the seventh Century AD.

Kuvalayamala(700Saka- 778AD), the Jain Account of Toramana tells, He is Soverign of Uttarapatha and his guru was Hari Gupta. The most extensive account is by Hiuen Tsang. Huns led by Mihirkula as per Hiuen Tsang are dated some centuries before 633AD, when he visited Sakala. Watters points out Chinese agree with this view. Both Toramana and Mihirkuala are Staunch saivites. The end of Gupta empire is predicted on Huns, we don't know whether these two are Huns or Kushana chiefs. The territories identified by Huns and the two kings also differs. Beal Identifies areas Tokharistan, Kabulistan and Zabulistna and Chavannes adds according to chinese history (by Sung-Yun), the only Indian Countries under Huns are Gandhara and Chitral. But Toramana and Mihirkula are in a entirely different plane. I dont consider Toramana , Mihirkula and Yashodharman relevant here as Mukharis , Yashodharman, Malwa Guptas and Imperial Guptas ruling whole of North India invisible to one another.

The other place Scholars mention about Imperial Guptas is when Hieun Tsang mentions Baladitya as the one who defeated and eliminated Huns. Baladitya has been identified with the conqueror of Mihiragula. Baladitya captured Mihirakula but later released him on his mother’s request. Paramartha also mentions that Baladitya was sent to Vasubandu to study Buddhism by his father. Hence it is possible that Mihirakula’s move against Buddhism would provoke Baladitya to take strict steps. Mihirakula’s reign is assigned to about 520 CE. Could the Baladitya of Hiuen Tsang same as Narasimhagupta Baladitya of the Gupta dynasty? As per Indology dating there is a gap of fifty years in the current proposed date of Narasimhagupta and the date of Mihirakula which is very hard to justify. Even if we assume that Narasimhagupta was ruling in 520 CE, would it be possible for him to wage war against Mihirakula at that very old age? A N Dandekar mentions that Baladitya of Hiuen Tsang is not Narasimhagupta but someone else. But the existence of several Baladityas renders this identification doubtful.

Yashodharman, Toramana, Mihirkula, Aulikharas and Huns, we will see in different Article.

Mukharis, Malwa Guptas, Gaudas, Maitrakas all had their origin in early part of 6th century AD. According to Indologists Imperial Guptas were still ruling North India and specifically Malwa, Magadha. But we don't find any evidence to the same. So our conclusion is Imperial Guptas are not overlords or Contemproaries of Mukhari, Malwa Gupta, Gaudas and Maitrakas.

Dynastic History Of Magadha By George E. Somers
Rise and fall of the imperial Guptas By Ashvini Agrawal
History of Kanauj: To the Moslem Conquest By Rama Shankar Tripathi
Vakataka - Gupta Age Circa 200-550 A.D. By Ramesh Chandra Majumdar, Anant Sadashiv Altekar
The imperial Guptas and their times By Dilip Kumar Ganguly
Ancient India: History and Culture By Balkrishna Govind Gokhale
Rise and fall of the imperial Guptas By Ashvini Agrawal
Indian History and Architecture

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Date of Kalidasa - Gupta Myth

Date of Kalidasa - Gupta Myth

Kalidasa most renowned classical Sanskrit scholar is widely regarded as the greatest poet and dramatist in the classical history. His period has not been dated to precise. Most likely falls in Gupta period in 5th century AD. This is a wikipedia introduction, you will mostly come across the same in many places as well. There is very little is known about kalidasa apart from his literature. But let us not go into other questions. Stay to main question: Date of Kalidasa.  Let us see what the scholars say.

Kalidasa Works
Four poetic works, Raghuvamsa, Kumarasambhava, Meghaduta, and Ritusamhara, and three dramas, Vikramorvasiya, Malavikagnimitra, and Abhijnanasakuntala are attibuted to him, in addition to these, Indian tradition attributes to him several other works(around 30) in diverse disciplines, ranging from poetics and astrology to mathematics and astronomy. It goes without saying that he had more than a little mastery of all these disciplines.

Kalidasa was clearly closely associated with, or lived in Ujjain, the capital of Vikramarka; his love for this city and the Malwa country is particularly apparent in the Meghaduta, from the way he holds forth lovingly on this city in the poem. The Yaksha's request to the cloud messenger to make a detour to visit Ujjain, the description of the dance of the devadasis in the Mahakaleswara Temple, and the incomparable descriptions of the city and of the river Sipra leave no one in doubt of this.

Kalidasa Life
Almost nothing definite is known about Kalidasa's life, although legends abound. What one can definitely infer from his works is that he was a Brahman, a devotee of Siva but no fanatic of any Hindu sect, was widely travelled and very well versed in the arts, sciences and philosophy of his day. He lived in a city in affluent circumstances, and was well acquainted with royal courts and court politics, almost certainly because he was patronised by a powerful king.

BanaBhatta of Harsha Charita
Banabhatta, court poet of Harsavardhana (AD 606-647) in Harsacaritaoffers prefatory salutations to Kalidasa.

Aihole Inscription of Chalukya pulikesin II(634AD)
Talks about poet Ravikirti who was in the court of Chalukya Satyasraya(pulikesi II )whose poetic skills have attained the fame of Kalidasa(Sanskrit) and Bharavi(Kannada)(520AD). This inscription does not give any date of Kalidasa. But the inscription shows the kalidasa fame has reached the courts of karnataka kings and held in high esteem.

Yasodharman who is believed to have assumed the title Sakari Vikramaditya after routing the Huns (Toramana at Malva in 528 AD). Kashmir Kalhana says that Kalidasa was the court poet of Vikramaditya.

Mandasor Inscription (473AD)
Mandasor inscription 5 dated to 473 AD which names Kumaragupta, has verses borrowed from Kalidasa and imitating his style by the poet Vatsabhatti.

Hero of Kumarasambhavam  Kumaragupta son of Chandragupta-II  (Vikramaditya) is the places him in 5th century AD.

According to Kshemendra in Auchityavicharacharcha says, An envoy sent as to kuntala king capital and he was not properly received and was made to stand. King Boja of Dhara(11century AD) in Sringaraprakasa says  kalidasa was sent as envoy from court of Vikramaditya to Kuntaleshwara. There is a conflicting  reports on who is the kuntaleshwara  the envoy met . Kadamba king Kakusthavarman says Guptas sent the envoy at the time of Kadamba Bhagiratha.  Some scholars say the envoy visited Vatakata court. But Vatakata's never called themselves kuntaleshwara's , eventhough they raided kuntala few times, they never ruled kuntala. There is scribe called kalidasa in one of vatakata inscriptions, but it is not kalidasa. Some point to another royal clan in the infancy, Rastrakutas of manapura also had conflict with Vatakatas. Mananka , founder of Rastrakuta dynasty called himself Lord of Kuntala. There is one more dynasty Chutus satakarnis apart from Satavahans who called themselves kuntaleshwaras. But as far as envoy there is only one claim kadambas, so the Gupta envoy should have visited kadamba kingdom.

Astronomical Data
There are two schools of thought on the astronomical evidence.
Sengupta's discussion on astronomical evidence places Kalida sa at the middle of the 6th  century AD, between AD 525-575 during the rein of Budhagupta.
Dasgupta has quoted Jacobi's demonstration of astronomical evidence vis-à-vis influence of Greek astronomy of the period around 350 AD.

Some Say that the work Meghasandesa is the communication that Kalidasa addressed to Prabhavati, sister of Chandragupta-II when the great poet was banished to Ramagiri by the Emperor. Prabhavati Gupta, widow of Rudrasena-II who died in 390 AD and mother of Pravarasena-II who is believed to be have authored Setubandhanam and Saundaryalahari.  Popular legends say that Malavikagnimitram was written for staging on the occasion of the marrigae of Prabhavati Gupt a at Ujjayini. The Drama was staged at the wedding.

Chandragupta II
This date is propounded by Dr. A.B. Keith. According to him, Kālidāsa flourished during the reign of king Candragupta 2nd (380-413) who made Ujjainī second capital, who crushed Hūnas and as a result, assumed the title ‘Vikramāditya'. The poet expresses in his works his deep sense of gratitude for his Gupta patrons. Smith and MacDonnell support Dr. Keith. On the basis of astronomical calculations Jacobi places Kālidāsa after 3rd century A.D. Dr. Bűhler is of opinion that he should placed before 472 A.D. Sircar admits that the earliest historical Vikramāditya is Candragupta 2nd of imperil Gupta dynasty who defeated Śakas, conquered western India and made Ujjainī, as the capital of his empire. This theory founded by Dr. Keith has received support from Winternitz, Konow, Liebich, Bloch and many other scholars

Gathasapthasati mentions Kalidasa to be court poet of Vikramaditya.  Hala's Sapthasati gives glowing accounts of Vikramaditya.

Aśvaghosa, the Buddhist poet, has prepared the ground for Kālidāsa by his compositions in the field of poetry and drama. Kālidāsa took clue from this great poet and presented his own poetry and drama in polished and refined manner. The date of Aśvaghosa is definite. He enjoyed the patronage of Kusāna king Kaniska who ruled in 1st century AD.

Vikaramaditya(1st century BC)
Most of the scholars including Baladev Upaddhyaya, William Jones, Peterson, M.R. Kale, and R.N. Apte  say that kalidasa lived during King Vikramaditya of Ujjain who ruled in 1st century BC. After whom the Vikram era is known.  After he defeated  sakas. Kalidasa has consistently called Pururavas "Vikrama" in the drama Vikramorvasiya. It is generally conjuctured that Kalidasa did this to honour his patron. He included the name in the title of the drama itself to ensure propagation of his patron's name. In addition, the name Mahendra is mentioned together with Vikrama several times in the Vikramorvasiya; we know from the Kathasaritsagara that Vikramaditya's father was known by this name. Since Vikramaditya father was Mahendraditya. It suits fine.

Kalidasa mentions three historical persons, Pushyamitra(conducts horse sacrifice to pronounce supreme soverignity) his son Agnimitra (governor of vidisa and hero of the story Malavikagnimitra and vidarba princess who disguises as maid) and lastly his grandson vasumitra   the brave guardian of horse, who returns triumphantly defeating the yavanas. These are historical incidents. According to Dr. C. Kunhan Raja, on the basis of Bharatvākya of the ‘Malvikagnimitra' Kālidāsa' was the contemporary of king Agnimitra of Sunga dynasty and flourished in the 2nd century B.C. Kalidasa talks about the vasumitra grandson of pushyamitra who defeated Yavanas. This is the upper limit of the kalidasa date. Kalidasa gives lot of intimate details of pushyamitra  and sungas ,which only the closest can give.

Raghu Dynasty.
800 B.C.- Mr. Hippolyte Fauche places Kālidāsa in the 8th century B.C., on assumption that he was contemporary of Agnivarna, the last king of Raghu dynasty. Hippolyte thought Ramayana to be this date.

Having seen the scholars opinions ,Let us bring in more material to discuss.

Basic of discussion
  1. All the sources say Kalidasa was in the Royal court of King Vikramaditya
  2. Kalidas widely travelled was based out of Ujjain in malwa. He Praises  vidisha capital of 3.sungas. Kalidasa speaks of defeat of Yavanas by Pushyamitra grandson vasumitra.
  3. kalidasa knew Huns.
  4. Historical person mentioned by Kalidasa was Agnimitra of Sunga Dynasty who ruled in 2nd century BC.
  5. Guptas employed  his literary works in Inscriptions and functions.
  6. There is a close resemblances between the works of kalidasa and Avagosha's Buddha charita
  7. kumargupta is called Mahendra and father of Vikramaditya is also called Mahendra.
  8. Vikrama - Many of the Guptas have titles vikrama Chandragupta, samudragupta etc.

Raghu Victory of Hunas
The cheeks of huNa women glowed with embarrassment by the action of raghu in waging war with their husbands and that flush itself appeared as an index to raghu's valour. Now the context has to be known, he is talking about Raghu(Legendary father of Ram) and also mentions Raghu Conqured Parasikas, Kambojas,Yavanas.  Reached Oxus river. Did chandragupta II defeated these kings. Huns are there , but Parasikas, Kambojas or yavanas.

now the principal difficulty in the identification of this river has arisen by the fact that Mallinatha, the most brilliant commentator on the works of Kalidasa has chosen to read Sindhu for Vanksu. But in view of some very important reasons, given below, Mallinatha's reading is evidently erroneous. It is to be borne in mind that six manuscripts of the mallinatha, out of nine, with their commentaries read vankS (four of these) or vanksu (two). There hardly seems an occasion for Mallinatha to adopt the reading Sindhu. This reading has landed him in obvious difficulties which he has sought to explain away. The unsuitability of his reading is so patent in his own explanation that, thinking that his readers would easily confuse Sindhu with the great river Indus.

Huns Locations
The history of the Huna expansion in Central Asia is very interesting.  During the reign of Pou-non-tanjou (A. D. 46) the Huna country and their  empire suffered from severe famine. While they were yet in difficulties the  Eastern Tartars and the Chinese drove them out of their land and pushed them to  west and south. In the middle of 5th century AD, Huns formed a powerful army and starts invading far of lands. The defeated the persian empire in 225AD. The First invasion of India took place during Skandagupta time, they were soundly defeated. The second invasion during Yasovarman. So until 46AD, Huns were in Oxus basin.

Kalidasa was in the royal court of vikramaditya , that  is confirmed by everybody. The  vikramorvisya mentions Vikramaditya to be son of Mahendraditya. There are two sets Mahendraditya - vikramaditya(2-1century BC) and Gupta dynasty Kumaragupta Mahendraditya - Skandagupta Vikramaditya. So who is the vikramaditya we are speaking.

Vikramaditya the Legend.
The tales of the vampire (Vetala) tell twenty-five stories in which the king tries to capture and hold on to a vampire that tells a puzzling tale and ends it with a question for the king. In fact, earlier the king was approached by a Sadhu to bring the vampire to him but without uttering a word, otherwise the vampire would fly back to its place. The king can be quiet only if he does not know the answer, else his head would burst open. Unfortunately, the king discovers that he knows the answer to every question; therefore the cycle of catching the vampire and letting it escape continues for twenty-four times till the last question puzzles Vikramaditya. A version of these tales can be found embedded in the Katha-Saritsagara.

Bhoja and Vikramaditya
The tales of the throne are linked to the throne of Vikramaditya that is lost and recovered by king Bhoja, the Paramara king of Dhar, after many centuries. The latter king is himself famous and this set of tales are about his attempts to sit on the throne. This throne is adorned by 32 female statues who, being able to speak, challenge him to ascend the throne only if he is as magnanimous as Vikramaditya is depicted in the tale she is about to narrate. This leads to 32 attempts (and 32 tales) of Vikramaditya and in each case Bhoja acknowledges his inferiority. Finally, the statues let him ascend the throne when they are pleased with his humility. This is story created in 11th century AD by Bhoja paramara king after he declared indepndence from chalukyas.

Vikramaditya of Ujjain
Kalakacharyakathanaka a jain works says that at the instance of Kalaka ( jain teacher whose sister was abducted by Garadabilla, king of ujjain), the shakas invaded ujjain and took Garadabilla prisoner. They ruled for sometime and was overthrown by vikramaditya , king of malwa. vikramaditya started his own era. Brihatkatha of Gunadaya and kathasaritsagara endorse this event. And Gathasaptasati of Hala Satavahana also describes the event. The works say vikramaditya also called vikramasila son of mahendraditya was the founder of vikrama samvat. According to Bhavishya Purana. Vikram era started in 57 BC by Vikramaditya the Great as a commemoration of his victory upon the Shakas. There is plentiful literature on Vikramaditya, and in the Bhavishya Puran itself there are descriptions of Vikramaditya in more than 40 chapters between Pratisarg Parv I and IV. Bhavishya Purana (Pratisarg Parv I, chapter 7) says that, "After the elapse of a full 3,000 years in kali yuga (3102 - 3000 = 102 BC), a dynamic Divine personality was born who was named Vikramaditya.  Bhavishya Puran further says that  the great King Vikramaditya ruled for one hundred years. Then his son Deobhakt ruled for ten years and his grandson Shalivahan, who established Shalivahan Shaka era (in 78 AD), defeated the Shaks and ruled for sixty years."  Alberuni also mentions about Vikram era (57 BC) and also the Shalivahan Shaka era which starts 135 years after the Vikram era.

One poet quoting another

Brihat katha by Gunadaya(1st century AD)

This work is lost but there are several versions available.The story is brihat katha manjari has lot in common with kathasarit sagara  of  kalidasa.

Some of the situations and Ideas are common to both asvagosha and kalidasa plays. But the big argument is waste because we can never say that the one copied from other. The ideas and situations seems to be borrowed from the situations and ideas common at that time frame. But indologist scholars(Kowell and Keith) will say kalidasa copied and Indian scholars say Asvagosha copied. But in concluding verses of  saundarananda . The Humble Asvaghosa says he is not poet of eminence. The Subject of interest for Asvaghosa is religion and philosophy. He is monk first and then a author. He wants to preach the his ideals through a kavya, So he sets himself after famous Kavyas of his time. Hence the resemblences and similarities to kalidasa kavyas. The Master kavya writer is of course kalidasa. That gives atleast a century or more earlier to asvagosha, which puts kalidasa in 1century BC.

Yajnasri Satakarni (2nd century AD
Yajna sri satakarni releases a coins with king on one side and  with crescent on hill, crescent on ujjain symbols, zig zag lines and cirle of dots. The meaning can be found in kalidasa verses in raghu vamsa. The king's fame ascended the mountains(symbolized by the moon on hill), crossed the oceans(figured by the four circles of the ujjain symbol and crescent), penetrated into the subterrannean abode of vasuki(zig zag line) and went up to the most high(as represented by dots representing sttary heaven).

Also kamasutra of Vatsyayana has similar styles to sakuntala.

Bhita Medallion
The terrocota medallion recovered from Allahabad  depicting the scene from sakuntala, has gateways like sanchi  dated to 1st century BC. But scholars say it Buddha in kapilavastu.

Astronomical observances
The astronomical references by ketki  like dakshinayana (summer solistice) cannot be taken to be conclusive as they can go each side 100 to 200 years.
Sengupta observations based on ashada month references cannot be taken as kalidasa mention lunar months ,not solar months. The works clearly show that that Gupta system  is not followed by kalidasa.
The term Jamitra in kumarasambhava has been mischeviously  interpreted as Greek diametron and claimed that kalidasa lived in the ideas of Greek astronomy and also claiming Greek astronomy has become popular in India. In Hindu Astrology Jamitra simply means seventh zodiacal sign from the natal(lagna).
And kalidasa knew lot  about Astronomy ,but he is basically a  poet not astronomer.

yavanas were defeated in persia, which fits the time frame of 1century BC and pallavas are absent in kalidasa account. kalidasa talks about Independent Anga , which is impossible in Gupta age. Kalidasa speaks about ruler in madura again not possible during gupta period.

Pushyamitra capital was Pataliputra, his son agnimitra was governor of vidisha, when pushyamitra was the senatipati and when the capital was shifted to vidisha, it remained the capital until 57BC, Later he shifted to Ujjain.  In Megaduta and Malvakiagnimitra the scenes of the city are vidisha, not pataliputra , not ujjain. Vikramovisaya completed after the victory of vikramaditya over sakas. why he does not tell about pataliputra or Ayodhya Imperial capital of Guptas, because he has come to a independent kingdom in Ujjain.


The Dharma(Law)  followed in Kalidasa works  like  " widow cannot inherit the property"  is of the times of Apastamba and Baudhayana. Brhaspati, vyasa,sankha and likita  belonging to Gupta period rule that the widow has the right to succeed in Husband's property. In Sakuntala there is capital punishment for theft. In the days of Brhaspati, this was relaxed and a heavy fine was introduced. So clearly kalidasa is not of Gupta times.

Several revisions of the Kalidasa works has taken place and many authors have included their current events in their works. For example there is an argument between Dinnaga(6th century AD) and Kalidasa, which looks unlike kalidasa. While Dinnaga was critic of kalidasa , Nicula is friend in megaduta. Since Dinnaga cannot be dated earlier, Kalidasa is brought down. We do not know who is Nicula. Another is refrerence to kalachuri dynasty ( 6th century AD).  For some commentators Dinnaga becomes Nagarjuna
D.C.Sircar draws attention to Tibetan passage in early 18th century AD , which says kalidasa was contemproary of King Bhagabadra of Sunga Dynasty ruling from vidisha,Wima kusala Khadphises  and king savti satavahana of dakshinatya and Aparanta. He Married daughter of Khadphises by name vasanti.

In Tenth Century AD Sanskrit scholar Rajashekara gives three great kalidasa who are renowned authors and masters of aesthetic language. There are many kalidasa's and more than dozen vikramadityas, Western scholars have done what they do best to confuse and combine everybody to one kalidasa and some vikramadityas to one vikramaditya. In effect they have hit two mangoes in one. Denying kalidasa antiquity and also stricking off the glorious vikramaditya(1century BC)  from history to mythical ruler.  For the time being we can go with Puranic account and say Kalidasa lived in the era of Vikramaditya (son of Mahendraditya) around 57BC. Vikramaditya who established vikram era in 57BC.

My Theory
Now the date is settled , All our problems are solved right?
No, we have only one problem. Panini talks about Pushyamitra. Panini cannot be dated later than 4th century BC. How can Panini talk about pushyamitra who is two centuries later. We  have to see pushyamitra dated to Mauryas. But keeping Mauryas in 3rd century BC, Indologists have brought pushyamitra to that date. But Panini is struck at 4 century BC . If Mauryas are dated in 15-14century BC, how come his Senapati dated in 2nd century BC. Indology Scholar Vogel equated Bruhaspatimitra of Magada with Pushyamitra and scholars like K P Jaiswal followed suit. We have one more mythical king pushyamitra.

I feel Gupta Emperors Chandragupta I and Samundragupta are the rulers in 3rd century BC. The Raghu in Raghuvamsa  campaign eeringly follows samudragupta campaign.There are several mitras ruling in many places in North India  as per inscriptions in 2nd century BC.   Kalidasa reads samudragupta campaign into Raghu campaign. And reads Sunga rulers  Pushyamitra, Agnimitra and vasumitra tales in to local mitra tales. And we have a big confusion.  Kalidasa says Agnimitra to be kasyapa lineage and belonging to Baimbika family, According to Panini Sungas belong to Bramhana family of Bharadvaja. The Vikramaditya son of Mahendraditya are the rulers whose time kalidasa lived that is 1 century BC. But with new additional information the things will change

Giravani  by desiraju hanumanta rao
Definitive Astronomical Evidence for the Date of Kalidasa  by K. Chandra Hari
The Role of Kālidāsa in the Development of Indian Literature by Parmeshwar Gangawat
Kalidasa and Ancient India by Chhattisgarh - Ambikapur
Numismatic parallels of kalidasa by sri c.sivaramamurti
Kalidasa: Date, Life And Works by  V.V. MIRASHI N.R NAVALEKAR
The Gupta polity By V. P. Ramachandra Dikshitar, V. R. Ramachandra Dikshitar
Old Buddhist Shrines at Bodh-Gaya Inscriptions By B.M. Barua

Related Posts
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Date of Kanishka
Who are Kambojas
Origin of Rastrakuta
Myths of Rajput Origin
Origin of Satavahans - Andhra Myth
Date of Buddha
Did Megasthanes Meet Chandragupta
Origin of Yavanas - Greek Myth

Origin of Hungarians

Who are hungarians?
Sumerians, Hurrians, Mitanni, Habiru, Hyksos, Kassites, Chaldeans, Medes, Khwarezmians, Scythians, Massagetas, Alans, Sabirs, Avars, Huns, Magyars, OnOgurs, Khazars, Uyghurs, Kushitic, Semitic and Japhetic , who are they?

Let us see Hungarian history for some view.

Early Hungarian History
Hungary is located in the heart of Europe, in the Carpathian Basin, surrounded by the Carpathian mountain chain, the Alps and the southern Slav mountains. This area has, since the dawn of civilization, been inhabited by human beings, a meeting point where cultures blended together. From the first century B.C. people on horseback - the Scythes - of Iranian extraction, and Indo-European tribes /Celtic, Illyrian and Thracian/ that pursued a more or less settled existence constantly replaced one another. In the final stages of the expansion of the Roman empire, for a short while the Carpathian Basin fell into the sphere of the Mediterranean, Greco-Roman civilization - town centers, paved roads, and written sources were all part of the advances to which the Migration of Peoples put an end. Germanic and Turkish /Hun and Avar/ tribes attacking from the east then appeared in the region. From the beginning of the 3rd century onwards Rome was gradually forced onto the defensive, and around the year 430 AD, bowing to Hun sieges, it ultimately surrendered its Carpathian Basin province of Pannonia.The famous Hun king, Attila, operated his powerful but short-lived empire from the River Tisza. Upon his death the Hun empire disintegrated and Germanic tribes again split up the region. However, their hegemony was soon smashed by the advent of the Avars. Their empire, established by the end of the 6th century, was destroyed by the wars launched by Charlemagne /around 790/ and Bulgarian attacks from the Danube. Transdanubia marked the eastern province of the declining Frankish empire. Bulgarians ruled the Hungarian Great Plain and Transylvania, while in the north there was the state of the Morvas, these peoples formed the status quo in the Carpathian Basin at the time of the arrival of the Magyars.

Magyar Migration Theory
The first temporary raids of ancient proto-Magyars in this territory occurred in the 860s. It was only in 895/896 that the Magyars decided to cross the Carpathians permanently. The chieftain Árpád is traditionally said to be the person who led the seven proto-Magyar tribes (including the Magyars proper) out of the steppes of Ukraine and into the Carpathian basin. These seven tribes later became the nucleus of the Kingdom of Hungary under Árpád's great-great-grandson, Stephen I of Hungary. Although Christianization of this territory began as early as in the 4th century AD, the newly-arrived Magyars were Christianized only at the end of the 10th century under Géza: this task was finished by Stephen I of Hungary, who was officially crowned king by the pope in 1000 AD.

By the end of the 11th century Hungary, which had risen to become a Central European power, acted as conqueror in the east and south. Campaigns launched into what is Galicia and Ukraine today were without success, but Croatia recognized the supremacy of the Árpád dynasty in 1091.

The relatively steady progress was interrupted in 1240 and 1242 by the dramatic incursion and ruthless ransacking of the country by Tartar /Mongol/ forces, who swept across the country scorching the land and forcing the king and his court to flee to the Adriatic. One third of the country's population was killed during the single year of the Tartar invasion.
King Béla IV /1235-1270/ was, with some justifications, dubbed the "second home founder" as he had to rebuild the scorched country practically from scratch. By establishing a series of stone castles he created a strong defensive system, he invited settlers to unsettled parts of the country, and reorganized life in the country by pursuing tolerant and persistent policies.

Theory of Gyula László Theory
The Hungarian archaeologist Gyula László has proposed a very controversial theory, also known as "theory of double conquest”, in recent decades. He has argued that the Magyars arrived in two separate waves, centuries apart, a notion which is still controversial. The theory argues that around 670 a new ethnic group moved into the Carpathian Basin, representing the late-Avar culture with a griffin-creeper pattern on their belt-clasp. The theory says that these latter Avars were actually Magyars and that they survived the centuries until the Árpád's Magyars arrival.

Theory of Grover Krantz:

In his book Geographical Development of the European Languages, anthropologist Grover Krantz argues that the Hungarian language must have been present in the Carpathian basin when the Indo-European languages diffused into Europe. His theory is based on the development of early forms of agriculture, to which the spread of the Proto-Indo-European language was tied. These agricultural developments and tools were such that the people relying on them were not able to penetrate the Carpathian basin, as a result the Indo-European languages avoided that region as they were diffusing.

Theory of Mario Alinei:

As part of his "theory of continuity", Mario Alinei, linguist at the University of Utrecht, sees the Etruscan language as an archaic form of Hungarian. The basis of the connection is the extraordinary resemblance of Etruscan and ancient Magyar magistrature names and other similarities: typologies, lexicon and historical grammar. This theory also contradicts the view that Magyars arrived in the Carpathian basin in 900 AD.

Let us see the legends of origins

Legend of White Stag.
The Legend of the White Stag ascribes the origin of the Hungarians to the merging of three peoples: Huns, Magyars and Alans. Since the Alans, together with the Yazyg and Roxlans are classified as Massagetas in early records and as Sarmatians in later ones, henceforth the terms "Alan", "Yazyg", "Roxlan" and "Massageta" will be mentioned as "Sarmatian" in order to make this essay more intelligible, avoiding synonymous or quasi-synonymous terms (unless specification is required). They are identified with the Moshkhi of the Assyrian chronicles and Meshekh of the Bible.

Sumerian Legend
This legend starts with Tana, that is undoubtedly the same as the Sumerian Etana of the city of Kish (Kush) and who is equivalent with the Biblical Kush, the father of Nimrod – The Kushan Scythians also had an ancestor called Kush-Tana. The Sumerian Etana was the first mighty one on earth who wanted to visit heaven, and did. This story coincides with the Biblical account concerning Nimrod, though it is feasible that Nimrod set up the construction of the Tower of Bavel on behalf of his father, being coherent with the Babylonian myth in which the founder of Babylon was Bel, the father of Ninus (Nimrud), that was the first king. In the Hungarian account, the son of Tana is Ménrót or Nemere (Nimrod), who had twin sons called Magor and Hunor. Also Nimrud's wife, Anuta/Bau, has similar names in the Hungarian version, Eneth/Boldog-asszony. The Assyrian accounts refer that Nimrud had twin sons, one of whose names was Magor, confirming the Hungarian myth.

Scythian Legend
The legend says that Hunor and Magor were pursuing a female stag that led them into a foreign land and there she vanished without leaving any trace. The disappointed hunters however, met there two sisters, princesses of the Sarmatians, kidnapped and married them, becoming the forefathers of the Huns and Magyars. The stag is also relevant in Scythian mythology.

Nimrod Legend
Hungarian legend the sons of Ménrót/Nemere were hunters, and Nimrod in the Bible is described as a "mighty hunter". His Sumerian name – or better, his title – was Nimb-ur-shag, meaning "Lord of the Panthers", which in Hungarian is translated "Parduc-Uraság", conveying the same meaning of the Hebrew name quoted in the Bible, related with the word "nimra", that means "panther, leopard", combined with the verb "rad", that is "to subdue". Therefore, the first part of the Sumerian name resembles the Hebrew one, but the second component is definitely quite similar to Hungarian. It is relevant that Nimrod had to "subdue" panthers in order to become a "mighty" hunter: this title is often misinterpreted as he being a leopard-hunter – because it was the most dangerous animal in those times – but the actual meaning is another; in fact, the "lord" or "subduer" of the panther, implies that he was able to tame these animals in order to use them as a valuable aid in hunting other wild beasts. Indeed, also the kings and notables of Central Asia (from where the Hungarians departed towards Europe) trained the panthers to employ them in hunting. Panther skin has traditionally been the most precious garment among Hungarian kings and leaders, recalling the very fashion in which Nimrod himself was portrayed. The historian Yosef ben-Gorion ha-Kohen, also known as Yosippon, thought that Ménrót was to be identified with the first Egyptian king Menes, later merged with the Mesopotamian Nimrod, and his wife Eneth with the Egyptian female deity Neith.

Legend of the Turul Hawk
A mythical bird identical to the Sumerian "Dugud", that is the emblem of both the house of Attila the Hun and the house of Árpád. This story is about Emeshe, a Sumerian princess that was sterile until the Turul hawk came down from heaven and gave her fertility. She was married to Ügyek, the king of Scythians, of the lineage of Magog – in agreement with the Assyrian chronicles, that report Magog as the founder of the Scythian nation in northern Mesopotamia. Emeshe conceived Álmos (the same name of Árpád's father, that was a descendant of Attila the Hun), and in her dream she saw her descent as a river flowing from her womb that was growing towards the west, passing over the mountains and from which a great golden tree arose, representing a royal lineage of kings ruling in a far away land in the west. This story recalls the dream of the Mede king Ištumegu (Astyages) concerning his daughter, from whose womb he saw spring a river that flooded the earth, and in a second dream he saw a grape vine growing from her womb that became a mighty tree that covered the continent. These dreams were interpreted as a royal line from his daughter's offspring that would have built an empire, though dethroning him. The parallelism between both legends is amazing. Indeed, there is a relationship between ancient Medes and Hungarians. The characteristic aspect of this story, that credits the actual Sumerian origin of Magyars, is that Álmos is described as dark complexioned and black-eyed, namely, a Kushite. His name means "dreamer", since according to the legend he was conceived after his mother's dream.

Finno-Ugrian theory
This thesis, however respectable it may be, lacks of proofs and leaves many enigmas unsolved, as it was formulated only in the later 18th century c.e. neglecting all the previously existing historic records. Even though the process of Germanization of the Hungarian people began with King Vajk (then christened as István) by the end of the 10th century c.e., it was under the Austrian rule that the need of a sharp distinction from the rival Ottoman Empire required a new theory of origins which placed the Hungarians definitely on the European side. Besides this, the religious leadership of Rome monopolized the official history of Europe, and Hungarians had to be "cleansed" of the ugly picture of the Huns portrayed by the Romans ‒ the alleged higher degree of civilization attributed to the Romans in comparison with Attila's Huns is strongly disputable, however. Consequently, a prestigious leading monarchy as the Austro-Hungarian could not acknowledge any non-European component, and the Ugro-Finnic theory, strongly supported by German linguists, was hallowed as the only feasible one that may have made of Hungarians a fully European, western people that with time would have finally forgotten its obscure, barbaric origins and recognized the valuable contribution of Germanic civilization to their cultural development .

Hurrian Theory
The land known by Sumerians as "Subar-Ki" or "Subar-Tu" was inhabited by the Hurrians, whose language was Indo-European languages So, the Hurrians cannot be directly related with Hungarians. Yet, they were not the only people in that region, the same country was known under different names, Assyrian documents as "Sapar-da", Egyptians as "Magor", in Persian as "Sabarda" and "Matiene/Mada", while the Biblical name Haran/Charan is obviously connected with the Hurrians. Greek refer to them as "Sapir/Sabir", "Makr/Magar" and "Matiene". All these terms point out to the denomination of two Hungarian tribes: Sabirs and Magyars. This is the basis of the theory Similar sounding names of Sabirs and Magyars.

Mittani Theory
Northern Mesopotamian region was also known as "Mada/Mata/Madja". The term that may be transliterated as "mat", "madh", "madj" means "country" or "district" in Sumerian, Subarian, Parthian, and other related languages, and it was also used by the Assyrians and Egyptians with the same meaning. Notice that in those languages, the phoneme "dh" or "dj" is equal to the modern Hungarian "gy", and "megye" is still "district" or "province" in Hungarian. Therefore, if the denomination has been transferred along the generations, the Magyars might be the ancient tribe of Mitanni, Claims this theory.

Habiru are people of Meditaranean spread far and wide, they are group from which Israelites emerged. Based on the Nimrod legend links are made between Habiru and Hungarian. But Habiru are Semitic, so they cannot be Hungarian.

Based on the Habiru , further links are made to Hyksos , but this is just a far fetched theory.

By the time of the Israelite Exodus from Egypt to Canaan, a mysterious people arose in Southern Mesopotamia: the Kassites (Kasu). and after they lost control of Babylon they retreated to the Zagros Mounts and had not any further history. Very likely, they and not the Neo-Babylonian Chaldeans were the authentic Kasdim. The Kassites apparently spoke a language similar to Sumerian, Kassites were excellent horse-riders, a feature that primarily distinguished the peoples of the north, By some Kassite king names, which are evidently Indic (for example: Shuriash = Surya, Maruttash = Marut, Inda-Bugash = Indra-Bhaga), The Kassite kingdom in the south preceded about 90 years the Mitanni kingdom in the north, and survived it for other 90 years. At this point, the other meaning of the word Kasdim, "Chaldeans", and their relationship with Sumerians allows us to link our reasoning again with the "Hungarian-Hebrew connexion".The dynasty that ruled over Babylon about 130 years after the Kassites were dethroned is known as "Chaldean", the one to which Nebukhadnetzar the Great belonged.

Chaldeans (Kasdim) are not a people but a kind of social class or caste associated with the magicians, enchanters, sorcerers, soothsayers. They probably belonged to a different people, as they had their own language, "the language of the Kasdim", but spoke to the king in Aramaic, the Assyrian tongue of Babylon. The likely hypothesis is that, after the Kassites were defeated by the joint Assyrian-Elamite armies and the 2nd Dynasty of Isin took the power, they withdrew to the Zagros Mountains. How this is related to Hungarian is not known, but this is the theory.

This theory is supported by Mittani theory and further development on that.

Alans, Massagetas,
The Legend of the White Stag ascribes the origin of the Hungarians to the merging of three peoples: Huns, Magyars and Alans. Since the Alans, together with the Yazyg and Roxlans are classified as Massagetas in early records and as Sarmatians in later ones, henceforth the terms "Alan", "Yazyg", "Roxlan" and "Massageta" This is the basis of the theory linking Alans, Massagetas and Hungarians.

is probably synonymous of "Hun" or "Magyar". In fact, Herodotus mentions them as Sapir/Sabir, Makr/Magar, in reference to Subarians and Mitanni. Other classical sources and historians always mention these two terms together (Sabir and Magor). In Persian inscriptions, Sapardia and Hunae are also consecutive. The descriptions of their mastery in the art of war and powerful cavalry and their somatic and cultural features lead to identify them with the Huns, so that they appear as the same people. The equation Subarians-Mitanni of old is paralleled in later times by the association Huns-Magyars.

One of the major controversies among different scholars regards the common origin of Hungarians and Turks. Undoubtedly, Hungarians are not a Turkic people, and probably they never were. The cultural differences existing between these two groups, mainly after the Magyar settlement in the Carpathian Basin, generated the elaboration of a new "official" theory of origins supported by the Austro-Hungarian élite, followed by the Soviet-ruled Hungary and by the Hungarian Academy of Sciences

Indeed, the last word is not said, because there were Turkic peoples that contributed to the definitive formation of the Hungarian nation: Khazars/Kabars, Kumans (Kipchak) and, in a lesser amount, the Besenyö (Pechenegs). Historically, the most relevant of them have been the Khazars, with whom the Magyars had intensive interaction as allies, subjects, confederates, neighbours or rivals. When the Khazar empire collapsed, they were welcomed by the Magyars in their already conquered Danubian land. Both peoples had similar languages, so that they were understandable to each other. The Khazar tongue was still spoken in Hungary until the 10th century c.e. Paradoxically and in apparent contrast with the purpose of this essay, the Khazars did not add any substantial contribution to the presumed Hebrew-Hungarian connexion: they were a Turkic people related with the Uyghurs that became famous for the adoption of Judaism of their leading class but they had not Jewish bloodline, facts that have generated a series of speculative theories mainly in an anti-Semitic sense. They arose from the collapsed kingdom of the Kök Turks and built their own empire, which was ethnically quite heterogeneous, composed by almost every Scythian-related tribe between Khwarezm and the Dniepr. The OnOgurs and Bulgars were consistent elements within the population of Khazaria, as well as Magyars, that had also their own realm by the western border.

The Huns are undoubtedly the most famous of the Hungarian ancestors, though much of what is known of them is tainted with biased accounts and legends that exalt their allegedly ferocious character, so that any horde of invaders is still qualified with this name. The western civilizations have received the Roman viewpoint first and the Catholic superstition later ‒ the mediaeval prayer "De sagittis hungarorum libera nos, Domine", that is "Save us from the arrows of the Hungarians, O Lord" was framed as an invocation for protection from the Magyars, enhancing the excellence of their archery. The Magyars were recognized as the same Huns that four and half centuries before rushed into the heart of Europe with their outstanding archers.

Avars, as exposed in the previous chapter, were culturally related with Scythian-Dahae tribes, but probably their early origin was Subarian/Habiri. Concerning their homeland, the Persian name Varkâna means "Land of Wolves", name that translated to modern Hungarian would be "Farkasok-földje/Farkasok-országa", but in old Hungarian it is correct to say "Farkasok-hona", which resembles to the historic Persian name. Even more similar is "Avarok-hona", meaning "Land of the Avars". Therefore, a possible sequence may be that the Persians adapted the Avar designation of the land, either translating the meaning (in case that the Avar name was actually "Land of Wolves") or else applying a meaning in Persian (converting the term "Avar" into "Wolf"); therefore, the modern Hungarian term was translated after the Persian historic name, being the complete sequence as follows: Farkasok-hona»Varkâna»Várkony, or Avarok-hona»Varkâna»Várkony. In this case we assume that the Avars' language was an old form of Hungarian, which is not unlikely considering that they were Subarian Habiri, speaking a transitional tongue between Emegir and Magyar. There are additional evidences to establish these facts: The Avars' arrival in Europe and subsequent settlement in the Danubian Basin is chronologically placed after that of Attila's Huns and previous to the HunOgurs and Árpád's Magyars. Even though these migratory waves are interpreted as different, as a matter of fact, they represent a continuity, a "proto-Hungarian" territorial claim. The Avars held the land previously conquered by the Huns as a permanent resistance force against European occupants. Indeed, contemporary sources were not able to explain a clear distinction between the Avars and the Huns that preceded them, nor did between them and the Magyars that followed. The Avars easily "assimilated" the remnants of Attila's Huns, and in the same way did the Magyars with the Hun/Avar/HunOgur inhabitants - having the same language, life-style, clothing, cooking, ornaments, metallurgy, etc.

Hephthalites or Hayathelaites:(White Huns)
Usually known as "White Huns", they had indeed not any real relationship with the Huns. Such association is caused by misleading name resemblances: apparently they called themselves "Hua", according to the Chinese accounts, while their Sanskrit name was "Huna", terms that historians have connected with the Huns. Refer to Article who are white Huns

original Scythians came from the line of Magog, being an Indo-European people. Notwithstanding, this term was applied to every sort of wandering tribes, and since the Scythians were present in a very vast area of the continent, they have taken many cultural features of the peoples with whom they were in contact, usually as allied. Therefore, there is a wide range of peoples, from Europe to India, sharing several Scythian features and claiming Scythian ancestry, even peoples from opposite sides, Aryan and non-Aryan, Indo-Iranian and Eurasian, Turks, Slavs, Hungarians, Indian, etc. They apparently spoke an Iranic tongue (Zend). Their religion was centred in the worship of natural forces.

It appears therefore that a fundamental revision of early Hungarian history is necessary in order to arrive at a more accurate picture, and much research work remains to be done in this field. Based on the available information, it seems most probable that the Hungarians are a synthesis of the peoples which have settled in the Carpathian Basin since the Neolithic period up to the Middle Ages: the Sumerian-related peoples of Near-Eastern origin (Neolithic, Copper and Bronze Ages), followed by the Scythians (6th c. BC), the Huns (5th c. AD), the Avars (6th c.), the Magyars (9th c.), the Petchenegs (11th c.), and the Cumans (13th c.). This Hungarian synthesis is characterized by a remarkable ethno-linguistic homogeneity and has remained highly differentiated from the considerably more numerous surrounding Indo-European people. The conclusion which can be drawn from this is that the Hungarians were able to preserve their ethno-linguistic identity and to maintain a demographic majority or critical mass within the Carpathian Basin as a result of the periodical inflow of ethno-linguistically related peoples. These peoples were designated in the 19th c. as Turanians, and the Sumerians, Scythians, Huns, Avars and Magyars were all considered to belong to this ethno-linguistic group. So more research is needed and also may be Hungarians are a not one of the said groups but all the groups.

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Who are White Huns

During the 5th century, the Gupta dynasty in India reigned in the Ganges basin with the Kushan empire occupied the area along the Indus. Huns invaded India. This is the saying that goes on in History, let us analyse the facts.

White Huns
The paucity of record in Hephthalites or Ephthalites provides us fragmentary picture of their civilization and empire. Their background is uncertain. They probably stemmed from a combination of the Tarim basin peoples and the Yueh-chih. There is a striking resemblance in the deformed heads of the early Yueh-chih and Hephthalite kings on their coinage. According to Procopius's History of the Wars, written in the mid 6th century - the Hephthalites "are of the stock of the Huns in fact as well as in name: however they do not mingle with any of the Huns known to us. They are the only ones among the Huns who have white bodies...."
Ephthalites was the name given by Byzantine historians and Hayathelaites by the Persian historian Mirkhond, and sometimes Ye-tai or Hua by Chinese historians. They are also known as the White Huns, different from the Hun who led by Attila invading the Roman Empire. They are described as a kindred steppe people originally occupied the pasture-lands in the Altai mountain of southwestern Mongolia.

Toward the middle of the 5th century, they expanded westward probably because of the pressure from the Juan-juan, a powerful nomadic tribe in Mongolia. Within decades, they became a great power in the Oxus basin and the most serious enemy of the Persian empire.

The Westward Expansion and War with Sassanian Empire
At the time when the Hephthalites gained power, Kushan and Gandhara were ruled by the Kidarites, a local dynisty of Hun or Chionites tribe. The Hephthalites entered Kabul and overthrew Kushan. The last Kidarites fled to Gandhara and settled at Peshawar. Around 440 the Hephthalites further took Sogdian (Samarkand) and then Balkh and Bactria.
The Hephthalites moved closer and closer toward Persian territory. In 484 the Hephthalite chief Akhshunwar led his army attacked the Sassanian King Peroz (459-484) and the king was defeated and killed in Khurasan. After the victory, the Hephthalite empire extended to Merv and Herat, which had been the regions of the Sassanid Empire.

The Hephthalites, at the time, became the superpower of the Middle Asia. They not only destroyed part of Sassanian Empire in Iran but also intervened in their dynastic struggles when the Sassanid royal, Kavad (488-496), was fighting for the throne with Balash, brother of Peroz. Kavad married the niece of the Hephthalites chief and the Hephthalites aided him to regain his crown in 498AD.

The Eastward Expansion to the Tarim Basin
With the stabilization at the western border, the Hephthalites extended their influence to the northwest into the Tarim Basin. From 493 to 556 A.D., they invaded Khotan, Kashgar, Kocho, and Karashahr. The relationship with Juan-juan and China were tightened. The Chinese record indicated that between 507 and 531, the Hephthalites sent thirteen embassies to Northern Wei (439-534) by the king named Ye-dai-yi-li-tuo.

Invasion to India
During the 5th century, the Gupta dynasty in India reigned in the Ganges basin with the Kushan empire occupied the area along the Indus.

Huna in Sanskrit
India knew the Hephthalite as Huna by the Sanskrit name. The Hephthaltes or Hunas waited till 470 rigth after the death of Gupta ruler, Skandagupta (455-470), and entered the Inda from the Kabul valley after the conquest of Kushan. They kept on invading India until skandagupta repulsed them. After their defeat they assimilated into indian population without any trace, which show they are not very different from the local population.
Pahua, Hua , Hun?
Japanese researcher Kazuo Enoki takes on the theories of both the ancient and the modern writers, including the redoubtable Stein, knocking the legs out from one after another. Theories which are based on coincidence of name, e.g. Pahua and Hua, are unlikely in this part of the world which exhibits so many languages and so much linguistic adaptation and orthographic variation, he points out, and should not be upheld if other sorts of evidence do not support the reasoning. Stein's contention that the Ephthalites were of the Hunnish tribe and therefore of Turkish origin is dismissed largely on this basis. On the other hand, J. Marquart finds similarities between the terms for the Ephthalites in India and words in the Mongolian language, but this theory requires so many leaps between tongues that it remains quite unconvincing. Finally, there is a whole school of researchers attempting to prove this tribe a Turkish, albeit non-Hun, one. These too must rely only on flimsy name evidence. Instead, Enoki makes a convincing case that the Ephthalites are actually an Iranian group. His theory, it must be admitted, does not explain all, but there seems little against it. More importantly, it relies first on data which is generally agreed upon, namely, ancient observations of Ephthalite geographical movements and culture.
For Enoki, Ephthalite origins may be determined by considering where they were not, as well as by where their conquests drove their enemies. They were not previously north of the Tien Shan, thus they did not stem from that region. They drove the Kidarites out of Balkh to the west, thus they came originally from the east. By such reasoning, the Ephthalites are thought to have originated at Hsi-mo-ta-lo (southwest of Badakhshan and near the Hindu Kush), which tantalizingly, stands for Himtala, "snow plain", which may be the Sanskritized form of Hephthal.

Chinese Account
To the Chinese, they were the Ye-ti-i-li-do or Yeda, even though the Chinese chroniclers seem to realize that the people called themselves the people of Hua (the similarity to Hun may help explain the origin of "White Hun") and that the Chinese terms came actually from the name of the Hua leader. Like Procopius, contemporary Chinese chroniclers had their own theories about Ephthalite origins. One thought that were related in some way to the Visha (Indo-Europeans known to the Chinese as the "Yueh Chih" (Yuezhi)), another, a branch of the Kao-ch`ê, a third, descendants of the general Pahua, a fourth descendants of Kang Chu and a fifth admits that he cannot make clear their origins at all.
Iranian Decent
Turning to the elements of Ephthalite culture, Enoki notes that Procopius' comments on their appearance while not decisive, are in favor of an Iranian theory. Similarly, the seventh century travels of Hsuan Chwang show that he found no physical difference between the descendants of the Ephthalites and their known Iranian neighbors. As for their language, commentators made clear that it was neither Turkish nor Mongol, which also seems to support an Iranian origin.
Iranian customs also are common in the Ephthalite world. For example, the practice of several husbands to one wife, or polyandry, was always the rule, which is agreed on by all commentators. That this was plain was evidenced by the custom among the women of wearing a hat containing a number of horns, one for each of the subsequent husbands, all of whom were also brothers to the husband. Indeed, if a husband had no natural brothers, he would adopt another man to be his brother so that he would be allowed to marry. Conjugal rights were traded off and children were assigned in turn with the oldest husband receiving the first and so on. Tellingly, polyandry has never been associated with any Hun tribe, but is known of several Central Asian ones.
In their religious beliefs, the Ephthalites are said to have worshipped fire and sun gods. While either one is not unusual in any early culture around the world, both together is likely to indicate a Persian origin. In Persia, such beliefs were later to culminate in Zoroastrianism.
As part of their religious observance, the Ephthalites did not cremate, but as is reported by all commentators including Procopius, always buried their dead, either by constructing a tomb or under the ground. This is not consistent with the Zoroastrian practice of leaving the body in the open, but is clearly at odds with Turkish nomadic groups. The practice of inhumation then may simply indicate an Iranian group which had been sundered from the main branch at an early date and had adopted local Central Asian burial customs.

Arabic persian Accounts
Arabic/Persian name for the Hephtalites/Ephtalites was Haytal or Hayatila, and they are so mentioned by Firdausi in his Shahnameh. In his commentary on the Hudud al Alam, the late Russian Professor Minorsky quotes two early passages from Arab chroniclers that link the Khalaj with the Hayatilas aka Ephtalites.
  • From the Mafatih al Ulum of Al-Khwarezmi written in 975 AD (H. 365): The Hayatila are a tribe of men who had enjoyed grandeur and possessed the country of Tukharistan; the Turks called Khalukh, or Khalaj, are their descendants.
  • From the Kitab al Masalik of Istakhri, written in 933 AD (H. 321): The Khalaj are a kind of Turks who in the days of old came to the country between Hind and the districts of Sijistan (Sakastan/Sistan) behind Ghor. They are catle-breeders of Turkish apperance, dress, language.
Takharistan is what is now north-eastern Afghansitan, around Baghlan. Takharistan was actually one of the major strongholds of the Hephtalites during their dominant period in history, so it correlates well to the 2 passages above. Both passages take the Khalaj back some five centuries before the Ghuzz migrations, making their ancestors the White Huns.
As their empire shows, the central focal spot of their empire is the Hindu Kush. Regardless of their origins, by the end of the 6th century AD, there emerges a group of tribes with an Iranian background and language, but not fire worshippers, rather sun worshippers, made up of successive hordes overlaid at the last by a Hunnish conquest, and with a centre of historical attraction towards the Gandhara Valley.

So white Huns are of Decendents of Iranian and Central Asian tribe ,and they are noway connected with Huns of Attila fame. Probably they are just Indian tribe on the periphery in Afghanisthan

Let us see other Huns
European Huns
In 370, nomads arrived nroth of the Black Sea. These nomads were given the name "Huns" by Greco-Roman historians. One theory for the origin of these people is that in 160, Fragments of the Xiong Nu settle around the Ural sea for 200 years, before moving west. However, association of the Xiong Nu and the Huns is now more of a "classic speculation" without enough evidence. Most realistically, the Huns in Europe could've contained some fragments of the Xiong Nu, but also fragments of other steppe groups, along with more local european barbarians. In any case, the Huns moved and destroyed the cultures north of the Pontus including the Sarmatians and the Goths. The Goths then migrated into the Eastern Roman empire, who after rebelling against the Empire, defeated the Romans at Adrianople. The Hun gradually expanded their realms incorporating many local barbarian groups. The height of the empire marked the Reign of Attila, who made repeated invasion against the Romans. Although the Huns did not penetrate very deeply compared to other barbarians, they were instrumental in causing migrations of other barbarians against Rome. After Attila died, the empire rapidly fell apart. Germanic tribes rebelled and defeated Attila's sons, forcing whatever was of the Huns to move back into the steppes, where they faced away.

Red Huns (Chionites)
In 350, the Chionites came to power in Sogdia and invaded the Sassanid Empire of Persia. Latin sources relate them to "Huns" but ethnical relations is far beyond what names can say. Most probable, they were driven out of the Mongolian Steppes by the Juan Juan. (this pattern of groups migrating away from strong nomadic empires is a constant theme in history) The Chionites declined with the Invasion of the White Huns. The last record of Chionites was in 558 AD, when their last remnant was destroyed by the Western Turks.

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