History Of Afghanistan

"You have to remember that the items that have been stolen from the Museum or have been plundered, are not owned by only one person and usually not only by Afghans. It is usually one or two Afghans with five or six Pakistani partners. And the underground stolen art business in Pakistan is just as well organised and it is just as dangerous as the drug business. In fact, I have heard some people say that as far as the end-result is concerned, it’s even more profitable than drugs."

"While I have seen a few museum pieces for sale in Afghanistan, there are a number of artifacts on the market that have recently been dug up in Afghanistan. Mujaheedin commanders in all parts of the country are involved in this illicit activity, most notably in the east near the Hadda museum. An important Buddhist pilgrimage site in the second through seventh centuries, Hadda has been totally stripped of its exquisite clay sculptures in the Gandhara style, which combines Bactrian, Greco-Roman, and Indian elements. Looted artifacts from Faryab and Balkh provinces in the north allegedly include jewel- encrusted golden crowns and statues, orbs (locally described as ‘soccer balls’) studded with emeralds and all manner of exotic ephemera, as well as fluted marble columns similar to those found at Ai Khanoum in the northeastern province of Takhar. These are being carted away to embellish the houses of the newly powerful, according to witnesses."

"Dupree’s analysis clearly suggests that ‘the museum was not plundered by rampaging gangs of illiterate Mujahideen’. The looters in 1993 were discriminating in what they took and apparently had both the time and the knowledge to select the most attractive, saleable pieces. For example, they removed from wooden display mounts only the central figures (depicting voluptuous ladies standing in doorways) of the delicate Begram ivory carvings. It is also telling that although some 2000 books and journals remain in the library, volumes with illustrations of the museum's best pieces are missing."

"The unsettled political conditions apparently encouraged clandestine diggings, and it seems that the ancient Bactrian region, centred in the Oxus valley which lies to the north of the Hindukush range, has been a good source of trade in illicit antiquities. In fact, the looted Bactrian graves, or rather, their antiquities surfacing in the western market, have been the major factor behind the postulate of an Oxus Civilization from the second half of the third millennium BC to about the middle of the second millennium BC."

"The national museum in Kabul which was inaugurated in 1924 and the most important repository of the excavated material from Afghanistan, has been systematically looted. To put this looting in its proper perspective we have to consider some recent events of Afghan political history. The Soviet troops were in Kabul in 1979 to protect the pro-Communist government of the Democratic Republic of Afghanistan. In late 1988 or early 1989 these troops went back to Russia, after fighting a losing war against the Afghan rebel groups or the Mujahideen who were liberally supported by Pakistan and the USA. The Islamic State of Afghanistan was established in April 1992, but there was no love lost among the rival factions of the Mujahideen. Kabul witnessed considerable fighting, and in the ensuing chaos the museum was looted, perhaps on several occasions. In an article (museum under siege’) in Archaeology in 1996 Nancy Dupree (1996), a well-known American scholar on Afghanistan, offered a list of the important looted material. This amounts to about 70 per cent of the museum’s material comprising most of its vast gold and silver coin collections, stone statuaries and ivories and also the famous Islamic metalwork of the Ghaznavid dynasty."

"In southern and eastern Afghanistan, the regions of Zamindawar (Zamin I Datbar or land of the justice giver, the classical Archosia) and Zabulistan or Zabul (Jabala, Kapisha, Kia pi shi) and Kābul, the Arabs were effectively opposed for more than two centuries, from 643 to 870 AD, by the indigenous rulers the Zunbils and the related Kābul-Shahs of the dynasty which became known as the Buddhist-Shahi. With Makran and Baluchistan and much of Sindh this area can be reckoned to belong to the cultural and political frontier zone between India and Persia. It is clear however that in the seventh to the ninth centuries the Zunbils and their kinsmen the Kābulshahs ruled over a predominantly Indian rather than a Persian realm. The Arab geographers, in effect commonly speak of that king of “Al Hind” . . . (who) bore the title of Zunbil."

"In 643 AD the Sun worshiping, Zunbils attempted to defeat Islamized Persia assembling a large army. But the Persians defeated them badly. A decade had passed. 653-4 AD, an Arab general along with his 6,000 Arab Muslim troops penetrated the Zunbil territory and broke into the shrine of Zun (Sun God) in Zamindawar. It was located about three miles south of Musa Qala in today’s northern part of Helmand Province of Afghanistan. The General of the Arab army mutilated the idol and plucked out the rubies which were its eyes, to persuade the Marzbān of Sīstān of the god’s worthlessness.†"

"From Kapisa I travelled further west and after seven days arrived at the country of Zabulistan which its people call She-hu-lo-sa-t’a-na. The native are Hu people; the king and cavalry are Turks. The king, a nephew of the king of Kapisa, himself controls his tribe and the cavalry stationed in this country. It is not subject to other countries, not even his own uncle. Though the king and the chiefs are Turks, they highly revere the Three Jewels. There are many monasteries and monks. Mahayana Buddhism is practiced. There is a great Turkish chief called Sha-tuo-kan, who once a year lays out his gold and silver, which is much more than the king possesses. The dress, customs, and products of this land are similar to those of Kapisa, but the languages are different."

"After this we read nothing of Kabul till the time of the Saffarides — A.H. 256 A.D. 868-9.' In the succeeding year Ya'kiib Lais took Kabul, and made its prince a prisoner. The king of Ar Rukhaj was put to death, and its inhabitants forced to embrace Islam. Ya'kiib returned to his capital loaded with booty, and carrying with him the heads of three kings ; and many statues of Indian divinities, which were amongst the booty, were sent to Baghdad for presentation to the Khalif.'"

"“He first took Bãmiãn, which he probably reached by way of Herãt, and then marched on Balkh where he ruined (the temple) Naushãd. On his way back from Balkh he attacked Kãbul… “Starting from Panjhîr, the place he is known to have visited, he must have passed through the capital city of the Hindu Šãhîs to rob the sacred temple - the reputed place of coronation of the Šãhî rulers-of its sculptural wealth… “The exact details of the spoil collected from the Kãbul valley are lacking. The Tãrîkh [-i-Sistãn] records 50 idols of gold and silver and Mas’udî mentions elephants. The wonder excited in Baghdãd by elephants and pagan idols forwarded to the Caliph by Ya’qûb also speaks for their high value. “The best of our authorities put the date of this event in 257 (870-71). Tabarî is more precise and says that the idols sent by Ya’qûb reached Baghdãd in Rabî’ al-Ãkhar, 257 (Feb.-March, 871). Thus the date of the actual invasion may be placed at the end of AD 870.”"

"Hitherto it has commonly been supposed that the pre-Aryan peoples of India were... black skinned, flat nosed barbarians. . . . Never for a moment was it imagined that five thousand years ago, before the Aryans were heard of, Panjab and Sind . . . were enjoying an advanced and singularly uniform civilization of their own . . . even superior to that of contemporary Mesopotamia and Egypt. . . . there is nothing that we know of in prehis- toric Egypt or Mesopotamia or anywhere else in western Asia to compare with the well- built baths and commodious houses of the citizens of Mohenjodara. . . . nothing that we know of in other countries at this period bears any resemblance, in point of style, to the miniature faience models . . . which . . . are distinguished by a breadth of treatment and a feeling for line and plastic form that has rarely been surpassed in glyptic art."

"There is one curious fact in regard to the beginnings of Indian history. For the Indus Valley culture, we have abundant archaeological data, but no written evidence. For the early Vedic culture we have abundant written evidence but no archaeological data."

"It is difficult to see what is particularly non-Aryan about the Indus Valley civilization."

"A continuous series of cultural developments links the so-called two major phases of urbanization in South Asia . . . The essential of Harappan identity persisted."

"The great rivers, for all their beneficence, were at the same time treacherous and formidable enemies. If not constrained and directed by wise, largescale and sustained effort, they were destroyers no less than fertilizers."

"The Indus civilization has challenged scholars’ understanding since its discovery some eighty years ago, and in recent years the application of systematic and problem-orientated research, coupled with much new and unexpected data, has overturned many previous interpretations."

"The ethos of the ancient Indian Civilization is shaped during the Neolithic and Chalcolithic Periods."

"There appear to be many continuities [between the Indus and later historical cultures]. Agricultural and pastoral subsistence strategies continue, pottery manufacture does not change radically, many ornaments and luxury items continue to be produced using the same technology and styles . . . There is really no Dark Age isolating the protohistoric period from the historic period."

"Although the overall socioeconomic organization changed, continuities in technology, subsistence practices, settlement organization, and some regional symbols show that the indigenous population was not displaced by invading hordes of Indo-Aryan speaking people. For many years, the ‘invasions’ or ‘migrations’ of these Indo-Aryan-speaking Vedic/Aryan tribes explained the decline of the Indus civilization and the sudden rise of urbanization in the Ganga-Yamuna valley. This was based on simplistic models of culture change and an uncritical reading of Vedic texts. Current evidence does not support a pre- or proto-historic Indo-Aryan invasion of southern Asia. Instead, there was an overlap between Late Harappan and post-Harappan communities, with no biological evidence for major new populations."

"In 1922 archaeologists started to turn up evidence of the Indus civilization. Mohenjodaro and Harappa have had most of the publicity, but new discoveries are still being made all the time.... Common sense might suggest that here was a striking example of a refutable hypothesis that had in fact been refuted. Indo-European scholars should have scrapped all their historical reconstructions and started again from scratch. But that is not what happened. Vested interests and academic posts were involved. Almost without exception the scholars in question managed to persuade themselves that despite appearances the theories of the philologists and the hard evidence of archeology could be made to fit together. The trick was to think of the horse-riding Aryans as conquerors of the cities of the Indus civilization in the same way that the Spanish conquistadores were conquerors of the cities of Mexico and Peru or the Israelites of the Exodus were conquerors of Jericho. The lowly Dasa of the Rig Veda , who had previously been thought of as primitive savages, were now reconstructed as members of a high civilization."

"The Indus civilization (…) is doubly remarkable: first, because it was the only complex society of either Antiquity or the modern world, that operated without social stratification and the state; and, second, in what must be a related phenomenon, because it was an agrarian society in which the villages were not oppressed by the towns (…) In sum, Indus Civilization is by far the most egalitarian of any of the pristine Old or New World civilizations, and that by a long way and by any measure."

"Not often has it been given to archaeologists, as it was given to Schliemann at Tiryns and Mycenae, or to [Aurel] Stein in the deserts of Turkestan, to light upon the remains of a long-forgotten civilization. It looks, however, at this moment, as if we were on the threshold of such a discovery in the plains of the Indus."

"Indians have always been justly proud of their age-old civilization and believing that this civilization was as ancient as any in Asia, they have long been hoping that archaeology would discover definite monumental evidence to justify their belief. This hope has now been fulfilled."

"Taken as a whole, [the Indus Valley people’s] religion is so characteristically Indian as hardly to be distinguished from still living Hinduism."

"These discoveries establish the existence in Sind (the northernmost province of the Bombay Presidency) and the Punjab, during the fourth and third millennium B.C., of a highly developed city life; and the presence, in many of the houses, of wells and bathrooms as well as an elaborate drainage-system, betoken a social condition of the citizens at least equal to that found in Sumer, and superior to that prevailing in contemporary Babylonia and Egypt. . . . Even at Ur the houses are by no means equal in point of construction to those of Mohenjo-daro."

"“The ultimate capture of Beykund (in AD 706) rewarded him with an incalculable booty; even more than had hitherto fallen into the hands of the Mahommedans by the conquest of the entire province of Khorassaun; and the unfortunate merchants of the town, having been absent on a trading excursion while their country was assailed by the enemy, and finding their habitations desolate on their return contributed further to enrich the invaders, by the ransom which they paid for the recovery of their wives and children. The ornaments alone, of which these women had been plundered, being melted down, produced, in gold, one hundred and fifty thousand meskals; of a dram and a half each. Among the articles of the booty, is also described an image of gold, of fifty thousand meskals, of which the eyes were two pearls, the exquisite beauty and magnitude of which excited the surprise and admiration of Kateibah. They were transmitted by him, with a fifth of the spoil to Hejauje, together with a request that he might be permitted to distribute, to the troops, the arms which had been found in the place in great profusion.”"

"“Other authorities say that Kutaibah granted peace for 700,000 dirhams and entertainment for the Moslems for three days. The terms of surrender included also the houses of the idols and the fire temples. The idols were thrown out, plundered of their ornaments and burned, although the Persians used to say that among them was an idol with which whoever trifled would perish. But when Kutaibah set fire to it with his own hand, many of them accepted Islãm.”"

"“A breach was, however, at last effected in the walls of the city in AD 712 by the warlike machines of Kateibah; and some of the most daring of its defenders having fallen by the skill of his archers, the besieged demanded a cessation of arms to the following day, when they promised to capitulate. The request was acceded to by Kateibah; and a treaty was the next day accordingly concluded between him and the prince of Samarkand, by which the latter engaged for the annual payment of ten millions of dirhems, and a supply of three thousand slaves; of whom it was particularly stipulated, that none should either be in a state of infancy, or ineffective from old age and debility. He further contracted that the ministers of his religion should be expelled from their temples and their idols destroyed and burnt; that Kateibah should be allowed to establish a mosque in the place of the principal temple, in which, to discharge the duties of his faith… To all this, Ghurek, with whatever reluctance, was compelled to subscribe, and he proceeded accordingly to prepare for the reception of Kateibah; who at the period agreed upon, entered Samarkand with a retinue of four hundred persons, selected from his own relatives, and the principal commanders of his army. He was met by Ghurek, with a respect bordering on adoration, and conducted to the gate of the principal temple, which he immediately entered; and after performing two rekkauts of the ritual of his faith, directed the images of pagan worship to be brought before him, for the purpose of being committed to the flames. From this some of the Turks or Tartars of Samarkand, endeavouring to dissuade him, by a declaration, that among the images, there was one, which if any person ventured to consume, that person should certainly perish; Kateibah informed them, that he should not shrink from the experiment, and accordingly set fire to the whole collection with his own hands; it was soon consumed to ashes, and fifty thousand meskals of gold and silver, collected from the nails which has been used in the workmanship of the images.”"