Get Kingdom of Khotan essential facts below. View Videos or join the Kingdom of Khotan discussion. Add Kingdom of Khotan to your PopFlock.com topic list for future reference or share this resource on social media.
Built on an oasis, Khotan's mulberry groves allowed the production and export of silk and carpets, in addition to the city's other major products such as its famous nephrite jade and pottery. Despite being a significant city on the silk road as well as a notable source of jade for ancient China, Khotan itself is relatively small - the circumference of the ancient city of Khotan at Y?tkan was about 2.5 to 3.2 km (1.5 to 2 miles). Much of the archaeological evidence of the ancient city of Khotan however had been obliterated due to centuries of treasure hunting by local people.
The kingdom of Khotan was given various names and transcriptions. The ancient Chinese called Khotan Yutian (, its ancient pronunciation was gi?wo-d'ien or ji?u-d'ien) also written as and other similar-sounding names such as Yudun (), Huodan (), and Qudan (). Sometimes they also used Jusadanna (?), derived from Indo-Iranian Gostan and Gostana, the names of the town and region around it respectively. Others include Huanna (). To the Tibetans in the seventh and eighth centuries, the kingdom was called Li (or Li-yul) and the capital city Hu-ten, Hu-den, Hu-then and Yvu-then.
The name as written by the locals changed over time; in about the third century AD, the local people wrote Khotana in Kharoh? script, and Hvatäna in the Brahmi script some time later. From this came Hvamna and Hvam in their latest texts, where Hvam kra or 'the land of Khotan' was the name given. Khotan became known to the west while the -t- was still unchanged, as is frequent in early New Persian. The local people also used Gaustana (Gostana or Kustana) under the influence of Buddhist Hybrid Sanskrit, and Y?ttina in the ninth century, when it was allied with the Chinese kingdom of ?ac? (Shazhou or Dunhuang).
Location and geography
Clay figurines found in Yotkan, 2nd-4th century
The geographical position of the oasis was the main factor in its success and wealth. To its north is one of the most arid and desolate desert climates on the earth, the Taklamakan Desert, and to its south the largely uninhabited Kunlun Mountains (Qurum). To the east there were few oasis beyond Niya making travel difficult, and access is only relatively easy from the west.
Khotan was irrigated from the Yurung-kàsh and Kara-kàsh rivers, which water the Tarim Basin. These two rivers produce vast quantities of water which made habitation possible in an otherwise arid climate. The position next to the mountain not only provided irrigation for crops but it also increased the fertility of the land as the rivers reduce the gradient and deposited their sediment, creating a more fertile soil. This therefore increased the productivity of the agricultural industry which has made Khotan famous for its cereal crops and fruits. Therefore, Khotan's lifeline was its vicinity to the Kunlun mountain range and without this Khotan would not have become one of the largest and most successful oasis cities along the Silk Roads.
From an early period, the Tarim Basin had been inhabited by different groups of Indo-European speakers such as the Tocharians and Saka people. Jade from Khotan had been traded into China for a long time before the founding of the city, as indicated by items made of jade from Khotan found in tombs from the Shang (Yin) and Zhou dynasties. The jade trade is thought to have been facilitated by the Yuezhi.
There are four versions of the legend of the founding of Khotan, these may be found in accounts given by the Chinese pilgrim Xuanzang and in Tibetan translations of Khotanese documents. All four versions suggest that the city was founded around the third century BC by a group of Indians during the reign of Ashoka.
According to one version, the nobles of a tribe in ancient Taxila, who traced their ancestry to the deity Vai?rava?a, were said to have blinded Kunãla, a son of Ashoka. In punishment they were banished by the Mauryan emperor to the north of the Himalayas, where they settled in Khotan and elected one of their members as king. However war then ensued with another group from China whose leader then took over as king, and the two colonies merged. In a different version, it was Kunãla himself who was exiled and founded Khotan.
The legend suggests that Khotan was settled by people from northwest India and China, and may explain the division of Khotan into an eastern and western city since the Han dynasty. Others however argued that the legend of the founding of Khotan is a fiction as it ignores the Iranian population, and that its purpose was to explain the Indian and Chinese influences that were present in Khotan in the 7th century AD. By Xuanzang's account, it was believed that the royal power had been transmitted unbroken since the founding of Khotan, and evidence indicates that the kings of Khotan used an Iranian-based word as their title since at least the 3rd century AD, suggesting that they may be speakers of an Iranian language.
In the 1900s, Aurel Stein discovered Prakrit documents written Kharoh? in Niya, and together with the founding legend of Khotan, Stein proposed that these people in the Tarim Basin were Indian immigrants from Taxila who conquered and colonized Khotan. The use of Prakrit however may be a legacy of the influence of the Kushan Empire. There were also Greek influences in early Khotan based on evidence such as Hellenistic artworks found at various sites in the Tarim Basin, for example, the Sampul tapestry found near Khotan, tapestries depicting the Greek god Hermes and the winged pegasus found at nearby Loulan, as well as ceramics that may suggest influences from as far as the Hellenistic kingdom of the Ptolemaic Egypt. One suggestion is therefore that the early migrants to the region may have been an ethnically mixed people from the city of Taxila led by a Greco-Saka or an Indo-Greek leader, and established Khotan using the administrative and social organizations of the Greco-Bactrian Kingdom.
Ruins of the Rawak Stupa outside of Hotan, a Buddhist site dated from the late 3rd to 5th century AD.
Surviving documents from Khotan of later centuries indicate that the people of Khotan spoke the Saka language, an Eastern Iranian language that was closely related to the Sogdian language (of Sogdiana); as an Indo-European language, Saka was more distantly related to the Tocharian languages (also known as Agnean-Kuchean) spoken in adjoining areas of the Tarim Basin. It also shared areal features with Tocharian. It is not certain when the Saka people moved into the Khotan area. Archaeological evidence from the Sampul tapestry of Sampul (Shanpulu;  / ?), near Khotan may indicate a settled Saka population in the last quarter of the first millennium BC, although some have suggested they may not have moved there until after the founding of the city. The Saka may have inhabited other parts of the Tarim Basin earlier - presence of a people believed to be Saka had been found in the Keriya region at Yumulak Kum (Djoumboulak Koum, Yuansha) around 200 km east of Khotan, possibly as early as the 7th century BC.
Documents written in Prakrit dating to the 3rd century AD from neighbouring Shanshan show that the king of Khotan was given the title hinajha (i.e. "generalissimo"), a distinctively Iranian-based word equivalent to the Sanskrit title senapati. This along with the fact that the king's recorded regnal periods were given as Khotanese k?u?a, "implies an established connection between the Iranian inhabitants and the royal power," according to the late Professor of Iranian Studies Ronald E. Emmerick (d. 2001). He contended that Khotanese-Saka-language royal rescripts of Khotan dated to the 10th century "makes it likely that the ruler of Khotan was a speaker of Iranian." Furthermore, he elaborated on the early name of Khotan:
The name of Khotan is attested in a number of spellings, of which the oldest form is hvatana, in texts of approximately the 7th to the 10th century AD written in an Iranian language itself called hvatana by the writers. The same name is attested also in two closely related Iranian dialects, Sogdian and Tumshuq...Attempts have accordingly been made to explain it as Iranian, and this is of some importance historically. My own preference is for an explanation connecting it semantically with the name Saka, for the Iranian inhabitants of Khotan spoke a language closely related to that used by the used by the Sakas in the north-west of India from the first century B.C. onwards.
Later Khotanese-Saka-language documents, ranging from medical texts to Buddhist literature, have been found in Khotan and Tumshuq (northeast of Kashgar). Similar documents in the Khotanese-Saka language dating mostly to the 10th century have been found in Dunhuang.
Afterwards king Vijaya Kr?ti, for whom a manifestation of the ?rya Mañju?r?, the Arhat called Spyi-pri who was propagating the religion (dharma) in Kam-?e? [a district of Khotan] was acting as pious friend, through being inspired with faith, built the vih?ra of Sru-ño. Originally, King Kanika, the king of Gu-zar [Kucha] and the Li [Khotanese] ruler, King Vijaya Kr?ti, and others led an army into India, and when they captured the city called So-ked [Saketa], King Vijaya Kr?ti obtained many relics and put them in the st?pa of Sru-ño.
According to Chapter 96A of the Book of Han, covering the period from 125 BC to 23 AD, Khotan had 3,300 households, 19,300 individuals and 2,400 people able to bear arms.
Eastern Han period
Coin of Gurgamoya, king of Khotan. Khotan, 1st century AD. Obv:Kharosthi legend, "Of the great king of kings, king of Khotan, Gurgamoya. Rev: Chinese legend: "Twenty-four grain copper coin". British Museum
Minted coins from Khotan dated to the 1st century AD bear dual inscriptions in Chinese and Gandhari Prakrit in the Kharosthi script, showing links of Khotan to India and China in that period.
Khotan began to exert its power in the first century AD. It was first ruled by Yarkand, but revolted in 25-57 AD and took Yarkand and the territory as far as Kashgar, thereby gaining control part of the southern silk road. The town grew very quickly after local trade developed into the interconnected chain of silk routes across Eurasia.
Ceramic figurine with Western influences, Yotkan near Khotan, 2-4th century AD.
During the Yongping period (58-76 AD), in the reign of Emperor Ming, Xiumo Ba, a Khotanese general, rebelled against Suoju (Yarkand), and made himself king of Yutian (in 60 AD). On the death of Xiumo Ba, Guangde, son of his elder brother, assumed power and then (in 61 AD) defeated Suoju (Yarkand). His kingdom became very prosperous after this. From Jingjue (Niya) northwest, as far as Kashgar thirteen kingdoms submitted to him. Meanwhile, the king of Shanshan (the Lop Nor region, capital Charklik) had also begun to prosper. From then on, these two kingdoms were the only major ones on the Southern Route in the whole region to the east of the Congling (Pamir Mountains).
King Guangde of Khotan submitted to the Han dynasty in 73 AD. Khotan at the time had relation with the Xiongnu, who during the reign of Emperor Ming of Han (57-75 AD) invaded Khotan and forced the Khotanese court to pay them large annual amounts of tribute in the form of silk and tapestries. When the Han military officer Ban Chao went to Khotan, he was received by the King with minimal courtesy. The soothsayer to the King suggested that he should demand the horse of Ban, and Ban killed the soothsayer on the spot. The King, impressed by Ban's action, then killed the Xiongnu agent in Khotan and offered his allegiance to Han.
By the time of the Han dynasty exerted its dominance over Khotan, the population had more than quadrupled. The Book of the Later Han, covering 6 to 189 AD, says:
The main centre of the kingdom of Yutian (Khotan) is the town of Xicheng ("Western Town", Yotkan). It is 5,300 li (c.2,204 km) from the residence of the Senior Clerk [in Lukchun], and 11,700 li (c.4,865 km) from Luoyang. It controls 32,000 households, 83,000 individuals, and more than 30,000 men able to bear arms.
Han influence on Khotan, however, would diminished when Han power declined.[web 3]
Paintings by the Khotanese artist Yuchi Yiseng or his father Yuchi Bazhina (), Tang dynasty (618-907 AD) Left: painting of an Indian deity on the obverse of a painted panel, most likely depicting Shiva Right: painting of a Persian deity on the reverse of a painted panel, probably depicting the legendary hero Rustam
The Tibetans later defeated the Chinese and took control of the Four Garrisons. Khotan was first taken in 665, and the Khotanese helped the Tibetans to conquer Aksu. Tang China later regained control in 692, but eventually lost control of the entire Western Regions after it was weakened considerably by the An Lushan Rebellion.
After the Tang dynasty, Khotan formed an alliance with the rulers of Dunhuang. The Buddhist entitites of Dunhuang and Khotan had a tight-knit partnership, with intermarriage between Dunhuang and Khotan's rulers and Dunhuang's Mogao grottos and Buddhist temples being funded and sponsored by the Khotan royals, whose likenesses were drawn in the Mogao grottoes.
Khotan was conquered by the Tibetan Empire in 792 and gained its independence in 851.
Turkic-Islamic conquest of Buddhist Khotan
Grotesque face, stucco, found at Khotan, 7th-8th century.
In the 10th century, the Iranic Saka Buddhist Kingdom of Khotan was the only city-state that was not conquered yet by the Turkic Uyghur (Buddhist) and the Turkic Qarakhanid (Muslim) states. During the latter part of the tenth century, Khotan became engaged in a struggle against the Kara-Khanid Khanate. The Islamic conquests of the Buddhist cities east of Kashgar began with the conversion of the Karakhanid Sultan Satuq Bughra Khan to Islam in 934. Satuq Bughra Khan and later his son Musa directed endeavors to proselytize Islam among the Turks and engage in military conquests, and a long war ensued between Islamic Kashgar and Buddhist Khotan. Satuq Bughra Khan's nephew or grandson Ali Arslan was said to have been killed during the war with the Buddhists. Khotan briefly took Kashgar from the Kara-Khanids in 970, and according to Chinese accounts, the King of Khotan offered to send in tribute to the Chinese court a dancing elephant captured from Kashgar.
Accounts of the war between the Karakhanid and Khotan were given in Ta?kirah of the Four Sacrificed Imams, written sometime in the period from 1700-1849 in the Eastern Turkic language (modern Uyghur) in Altishahr probably based on an older oral tradition. It contains a story about four Imams from Mada'in city (possibly in modern-day Iraq) who helped the Qarakhanid leader Yusuf Qadir Khan conquered Khotan, Yarkand, and Kashgar. There were years of battles where "blood flows like the Oxus", "heads litter the battlefield like stones" until the "infidels" were defeated and driven towards Khotan by Yusuf Qadir Khan and the four Imams. The imams however were assassinated by the Buddhists prior to the last Muslim victory. Despite their foreign origins, they are viewed as local saints by the current Muslim population in the region. In 1006, the Muslim Kara-Khanid ruler Yusuf Kadir (Qadir) Khan of Kashgar conquered Khotan, ending Khotan's existence as an independent Buddhist state. Some communications between Khotan and Song China continued intermittently, but it was noted in 1063 in a Song source that the ruler of Khotan referred to himself as kara-khan, indicating dominance of the Karakhanids over Khotan.
It has been suggested Buddhists in Dunhuang, alarmed by the conquest of Khotan and ending of Buddhism there, sealed Cave 17 of the Mogao Caves containing the Dunhuang manuscripts so to protect them. The Karakhanid Turkic Muslim writer Mahmud al-Kashgari recorded a short Turkic language poem about the conquest:
We came down on them like a flood,
We went out among their cities,
We tore down the idol-temples,
We shat on the Buddha's head!
According to Kashgari who wrote in the 11th century, the inhabitants of Khotan still spoke a different language and did not know the Turkic language well. It is however believed that the Turkic languages became the lingua franca throughout the Tarim Basin by the end of the 11th century.
By the time Marco Polo visited Khotan, which was between 1271 and 1275, he reported that "the inhabitants all worship Mohamet."
The first inhabitants of the region appear to have been Indians from the Maurya Empire according to its founding legends.
The foundation of Khotan occurred when Kushtana, said to be a son of Ashoka, the Indian emperor belonging to the Maurya Empire settled there about 224 BC.
c.84 BC: Buddhism is reportedly introduced to Khotan.
c.56: Xian, the powerful and prosperous king of Yarkent, attacked and annexed Khotan. He transferred Yulin, its king, to become the king of Ligui, and set up his younger brother, Weishi, as king of Khotan.
61: Khotan defeats Yarkand. Khotan becomes very powerful after this and 13 kingdoms submitted to Khotan, which now, with Shanshan, became the major power on the southern branch of the Silk Route.
78: Ban Chao, a Chinese General, subdues the kingdom.
105: The 'Western Regions' rebelled, and Khotan regained its independence.
127: The Khotanese king Vijaya Kr?ti is said to have helped the Kushan EmperorKanishka in his conquest of Saket in India.
127: The Chinese general Ban Yong attacked and subdued Karasahr; and then Kucha, Kashgar, Khotan, Yarkand, and other kingdoms, seventeen altogether, who all came to submit to China.
129: Fangqian, the king of Khotan, killed the king of Keriya, Xing. He installed his son as the king of Keriya. Then he sent an envoy to offer tribute to Han. The Emperor pardoned the crime of the king of Khotan, ordering him to hand back the kingdom of Keriya. Fangqian refused.
131: Fangqian, the king of Khotan, sends one of his sons to serve and offer tribute at the Chinese Imperial Palace.
132: The Chinese sent the king of Kashgar, Chenpan, who with 20,000 men, attacked and defeated Khotan. He beheaded several hundred people, and released his soldiers to plunder freely. He replaced the king [of Keriya] by installing Chengguo from the family of [the previous king] Xing, and then he returned.
151: Jian, the king of Khotan, was killed by Han chief clerk Wang Jing, who was in turn killed by Khotanese. Anguo, the son of Jian, was placed on the throne.
175: Anguo, the king of Khotan, attacked Keriya, and defeated it soundly. He killed the king and many others.
399 Chinese pilgrim monk, Faxian, visits and reports on the active Buddhist community there.
632: Khotan pays homage to China, and becomes a vassal state.
644: Chinese pilgrim monk, Xuanzang, stays 7-8 months in Khotan and writes a detailed account of the kingdom.
Ceramic figurine showing Western influences, Yotkan near Khotan, 2-4th century AD.
670: Tibet invades and conquers Khotan (now known as one of the "four garrisons").
c.670-673: Khotan governed by Tibetan Mgar minister.
674: King Fudu Xiong (Vijaya Sangr?ma IV), his family and followers flee to China after fighting the Tibetans. They are unable to return.
c.680 - c.692: 'Amacha Khemeg rules as regent of Khotan.
692: China under Wu Zetian reconquers the Kingdom from Tibet. Khotan is made a protectorate.
725: Yuchi Tiao (Vijaya Dharma III) is beheaded by the Chinese for conspiring with the Turks. Yuchi Fushizhan (Vijaya Sambhava II) is placed on the throne by the Chinese.
728: Yuchi Fushizhan (Vijaya Sambhava II) officially given the title "King of Khotan" by the Chinese emperor.
736: Fudu Da (Vijaya V?hana the Great) succeeds Yuchi Fushizhan and the Chinese emperor bestows a title on his wife.
c. 740: King Yuchi Gui (Wylie: btsan bzang btsan la brtan) succeeds Fudu Da (Vijaya V?hana) and begins persecution of Buddhists. Khotanese Buddhist monks flee to Tibet, where they are given refuge by the Chinese wife of King Mes ag tshoms. Soon after, the queen died in a smallpox epidemic and the monks had to flee to Gandhara.
740: Chinese emperor bestows a title on wife of Yuchi Gui.
746: The Prophecy of the Li Country is completed and later added to the Tibetan Tengyur.
756: Yuchi Sheng hands over the government to his younger brother, Shihu (Jabgu) Yao.
786 to 788: Yuchi Yao still ruling Khotan at the time of the Chinese Buddhist pilgrim Wukong's visit to Khotan.
969: The son of King Li Shengtian (Vi?a' Sa?bhava) named Zongchang sends a tribute mission to China.
971: A Buddhist priest (Jixiang) brings a letter from the king of Khotan to the Chinese emperor offering to send a dancing elephant which he had captured from Kashgar.
1006: Khotan held by the Muslim Y?suf Qadr Kh?n, a brother or cousin of the Muslim ruler of K?shgar and Bal?s?gh?n.
Between 1271 and 1275: Marco Polo visits Khotan.
(Some names are in modern Mandarin pronunciations based on ancient Chinese records)
The kingdom was one of the major centres of Buddhism, and up until the 11th century, the vast majority of the population was Buddhist. Initially, the people of the kingdom were not Buddhist, and Buddhism was said to have been adopted in the reign of Vijayasambhava in the first century BC, some 170 years after the founding of Khotan. However, an account by the Han general Ban Chao suggested that the people of Khotan in 73 AD still appeared to practice Mazdeism or Shamanism. His son Ban Yong who spent time in the Western Regions also did not mention Buddhism there, and with the absence of Buddhist art in the region before the beginning of Eastern Han, it has also been suggested that Buddhism may not have been adopted in the region until the middle of the second century AD.
The kingdom is primarily associated with the Mahayana. According to the Chinese pilgrim Faxian who passed through Khotan in the fourth century:
The country is prosperous and the people are numerous; without exception they have faith in the Dharma and they entertain one another with religious music. The community of monks numbers several tens of thousands and they belong mostly to the Mahayana.[web 3]
Despite scant information on the socio-political structures of Khotan, the shared geography of the Tarim city-states and similarities in archaeological findings throughout the Tarim Basin enable some conclusions on Khotanese life. A seventh-century Chinese pilgrim named Xuanzang described Khotan as having limited arable land but apparently particularly fertile, able to support "cereals and producing an abundance of fruits". He further commented that the city "manufactures carpets and fine-felts and silks" as well as "dark and white jade". The city's economy was chiefly based upon water from oases for irrigation and the manufacture of traded goods.
Xuanzang also praised the culture of Khotan, commenting that its people "love to study literature", and said "[m]usic is much practiced in the country, and men love song and dance." The "urbanity" of the Khotan people is also mentioned in their dress, that of 'light silks and white clothes' as opposed to more rural "wools and furs".
Khotan was the first place outside of inland China to begin cultivating silk. The legend, repeated in many sources, and illustrated in murals discovered by archaeologists, is that a Chinese princess brought silkworm eggs hidden in her hair when she was sent to marry the Khotanese king. This probably took place in the first half of the 1st century AD but is disputed by a number of scholars.
Painting on wooden panel discovered by Aurel Stein in Dandan Oilik, depicting the legend of the princess who hid silkworm eggs in her headdress to smuggle them out of China to the Kingdom of Khotan.
One version of the story is told by the Chinese Buddhist monkXuanzang who describes the covert transfer of silkworms to Khotan by a Chinese princess. Xuanzang, on his return from India between 640 and 645, crossed Central Asia passing through the kingdoms of Kashgar and Khotan (Yutian in Chinese).
According to Xuazang, the introduction of sericulture to Khotan occurred in the first quarter of the 5th century. The King of Khotan wanted to obtain silkworm eggs, mulberry seeds and Chinese know-how - the three crucial components of silk production. The Chinese court had strict rules against these items leaving China, to maintain the Chinese monopoly on silk manufacture. Xuanzang wrote that the King of Khotan asked for the hand of a Chinese princess in marriage as a token of his allegiance to the Chinese emperor. The request was granted, and an ambassador was sent to the Chinese court to escort the Chinese princess to Khotan. He advised the princess that she would need to bring silkworms and mulberry seeds in order to make herself robes in Khotan and to make the people prosperous. The princess concealed silkworm eggs and mulberry seeds in her headdress and smuggled them through the Chinese frontier. According to his text, silkworm eggs, mulberry trees and weaving techniques passed from Khotan to India, and from there eventually reached Europe.
Daughter of the King of Khotan married to the ruler of Dunhuang, Cao Yanlu, shown here wearing elaborate headdress decorated with jade pieces. Mural in Mogao Cave 61, Five Dynasties.
Khotan, throughout and before the Silk Roads period, was a prominent trading oasis on the southern route of the Tarim Basin - the only major oasis "on the sole water course to cross the desert from the south". Aside from the geographical location of the towns of Khotan it was also important for its wide renown as a significant source of nephrite jade for export to China.
There has been a long history of trade of jade from Khotan to China. Jade pieces from the Tarim Basin have been found in Chinese archaeological sites. Chinese carvers in Xinglongwa and Chahai had been carving ring-shaped pendants "from greenish jade from Khotan as early as 5000 BC". The hundreds of jade pieces found in the tomb of Fuhao from the late Shang dynasty by Zheng Zhenxiang and her team all originated from Khotan. According to the Chinese text Guanzi, the Yuezhi, described in the book as Yuzhi , or Niuzhi , supplied jade to the Chinese. It would seem, from secondary sources, the prevalence of jade from Khotan in ancient Chinese is due to its quality and the relative lack of such jade elsewhere.
Xuanzang also observed jade on sale in Khotan in 645 and provided a number of examples of the jade trade.
^Christopoulos, Lucas (August 2012), "Hellenes and Romans in Ancient China (240 BC - 1398 AD)," in Victor H. Mair (ed), Sino-Platonic Papers, No. 230, Chinese Academy of Social Sciences, University of Pennsylvania Department of East Asian Languages and Civilizations, p. 26, ISSN 2157-9687.
^For another thorough assessment, see W.W. Tarn (1966), The Greeks in Bactria and India, reprint edition, London & New York: Cambridge University Press, pp 109-111.
^Rhie, Marylin Martin (2007), Early Buddhist Art of China and Central Asia, Volume 1 Later Han, Three Kingdoms and Western Chin in China and Bactria to Shan-shan in Central Asia, Leiden: Brill. p. 254.
^Xavier Tremblay, "The Spread of Buddhism in Serindia: Buddhism Among Iranians, Tocharians and Turks before the 13th Century," in The Spread of Buddhism, eds Ann Heirman and Stephan Peter Bumbacker, Leiden: Koninklijke Brill, 2007, p. 77.
^C. Debaine-Francfort, A. Idriss (2001). Keriya, mémoires d'un fleuve. Archéologie et civilations des oasis du Taklamakan. Electricite de France. ISBN978-2868050946.CS1 maint: uses authors parameter (link)
^Yu Taishan (June 2010), "The Earliest Tocharians in China" in Victor H. Mair (ed), Sino-Platonic Papers, Chinese Academy of Social Sciences, University of Pennsylvania Department of East Asian Languages and Civilizations, p. 13.
^Torday, Laszlo. (1997). Mounted Archers: The Beginnings of Central Asian History. Durham: The Durham Academic Press, pp 80-81, ISBN978-1-900838-03-0.
^Yü, Ying-shih. (1986). "Han Foreign Relations," in The Cambridge History of China: Volume I: the Ch'in and Han Empires, 221 B.C. - A.D. 220, 377-462. Edited by Denis Twitchett and Michael Loewe. Cambridge: Cambridge University Press, pp 377-388, 391, ISBN978-0-521-24327-8.
^Chang, Chun-shu. (2007). The Rise of the Chinese Empire: Volume II; Frontier, Immigration, & Empire in Han China, 130 B.C. - A.D. 157. Ann Arbor: University of Michigan Press, pp 5-8 ISBN978-0-472-11534-1.
^Di Cosmo, Nicola. (2002). Ancient China and Its Enemies: The Rise of Nomadic Power in East Asian History. Cambridge: Cambridge University Press, pp. 174-189, 196-198, 241-242 ISBN978-0-521-77064-4.
^Kazuo Enoki (1998), "The So-called Sino-Kharoshthi Coins," in Rokuro Kono (ed.), Studia Asiatica: The Collected Papers in Western Languages of the Late Dr. Kazuo Enoki, Tokyo: Kyu-Shoin, pp. 396-97.
^Bailey, H.W. (1996). "Khotanese Saka Literature". In Ehsan Yarshater (ed.). The Cambridge History of Iran, Vol III: The Seleucid, Parthian, and Sasanian Periods, Part 2 (reprint ed.). Cambridge University Press. pp. 1231-1235.
^Mentioned by the 8th-century Tibetan Buddhist history, The Prophecy of the Li Country. Emmerick, R. E. 1967. Tibetan Texts Concerning Khotan. Oxford University Press, London, p. 47.
^Hulsewé, A F P (1979). China in central Asia : the early stage, 125 B.C.-A.D. 23 : an annotated translation of chapters 61 and 96 of The history of the former Han dynasty. Leiden: Brill. ISBN978-9004058842., p. 97.
^Christopoulos, Lucas (August 2012), "Hellenes and Romans in Ancient China (240 BC - 1398 AD)," in Victor H. Mair (ed), Sino-Platonic Papers, No. 230, Chinese Academy of Social Sciences, University of Pennsylvania Department of East Asian Languages and Civilizations, p. 22, ISSN 2157-9687.
^Legge, James. Trans. and ed. 1886. A Record of Buddhistic Kingdoms: being an account by the Chinese monk Fâ-hsien of his travels in India and Ceylon (A.D. 399-414) in search of the Buddhist Books of Discipline. Reprint: Dover Publications, New York. 1965, pp. 16-20.
^ abChengzhi, Xie; Chunxiang, Li; Yinqiu, Cui; Dawei, Cai; Haijing, Wang; Hong, Zhu; Hui, Zhou (2007). "Mitochondrial DNA analysis of ancient Sampula population in Xinjiang". Progress in Natural Science. 17 (8): 927-933. doi:10.1080/10002007088537493.
^Christopoulos, Lucas (August 2012), "Hellenes and Romans in Ancient China (240 BC - 1398 AD)," in Victor H. Mair (ed), Sino-Platonic Papers, No. 230, Chinese Academy of Social Sciences, University of Pennsylvania Department of East Asian Languages and Civilizations, pp 15-16, ISSN 2157-9687.
^Christopoulos, Lucas (August 2012), "Hellenes and Romans in Ancient China (240 BC - 1398 AD)," in Victor H. Mair (ed), Sino-Platonic Papers, No. 230, Chinese Academy of Social Sciences, University of Pennsylvania Department of East Asian Languages and Civilizations, p. 27, ISSN 2157-9687.
^Christopoulos, Lucas (August 2012), "Hellenes and Romans in Ancient China (240 BC - 1398 AD)," in Victor H. Mair (ed), Sino-Platonic Papers, No. 230, Chinese Academy of Social Sciences, University of Pennsylvania Department of East Asian Languages and Civilizations, p. 27 & footnote #46, ISSN 2157-9687.
^Livius.org. "Roxane." Articles on Ancient History. Page last modified 17 August 2015. Retrieved on 8 September 2016.
^Strachan, Edward and Roy Bolton (2008), Russia and Europe in the Nineteenth Century, London: Sphinx Fine Art, p. 87, ISBN978-1-907200-02-1.
^For another publication calling her "Sogdian", see Christopoulos, Lucas (August 2012), "Hellenes and Romans in Ancient China (240 BC - 1398 AD)," in Victor H. Mair (ed), Sino-Platonic Papers, No. 230, Chinese Academy of Social Sciences, University of Pennsylvania Department of East Asian Languages and Civilizations, p. 4, ISSN 2157-9687.
^Holt, Frank L. (1989), Alexander the Great and Bactria: the Formation of a Greek Frontier in Central Asia, Leiden, New York, Copenhagen, Cologne: E. J. Brill, pp 67-8, ISBN90-04-08612-9.
^Ahmed, S. Z. (2004), Chaghatai: the Fabulous Cities and People of the Silk Road, West Conshokoken: Infinity Publishing, p. 61.
^Magill, Frank N. et al. (1998), The Ancient World: Dictionary of World Biography, Volume 1, Pasadena, Chicago, London,: Fitzroy Dearborn Publishers, Salem Press, p. 1010, ISBN0-89356-313-7.
^Lucas Christopoulos writes the following: "The kings (or soldiers) of the Sampul cemetery came from various origins, composing as they did a homogenous army made of Hellenized Persians, western Scythians, or Sacae Iranians from their mother's side, just as were most of the second generation of Greeks colonists living in the Seleucid Empire. Most of the soldiers of Alexander the Great who stayed in Persia, India and central Asia had married local women, thus their leading generals were mostly Greeks from their father's side or had Greco-Macedonian grandfathers. Antiochos had a Persian mother, and all the later Indo-Greeks or Greco-Bactrians were revered in the population as locals, as they used both Greek and Bactrian scripts on their coins and worshipped the local gods. The DNA testing of the Sampul cemetery shows that the occupants had paternal origins in the eastern part of the Mediterranean"; see Christopoulos, Lucas (August 2012), "Hellenes and Romans in Ancient China (240 BC - 1398 AD)," in Victor H. Mair (ed), Sino-Platonic Papers, No. 230, Chinese Academy of Social Sciences, University of Pennsylvania Department of East Asian Languages and Civilizations, p. 27 & footnote #46, ISSN 2157-9687.
Histoire de la ville de Khotan: tirée des annales de la chine et traduite du chinois ; Suivie de Recherches sur la substance minérale appelée par les Chinois PIERRE DE IU, et sur le Jaspe des anciens. Abel Rémusat. Paris. L'imprimerie de doublet. 1820. Downloadable from: 
Bailey, H. W. (1961). Indo-Scythian Studies being Khotanese Texts. Volume IV. Translated and edited by H. W. Bailey. Indo-Scythian Studies, Cambridge, The University Press. 1961.
Bailey, H. W. (1979). Dictionary of Khotan Saka. Cambridge University Press. 1979. 1st Paperback edition 2010. ISBN978-0-521-14250-2.
Beal, Samuel. 1884. Si-Yu-Ki: Buddhist Records of the Western World, by Hiuen Tsiang. 2 vols. Trans. by Samuel Beal. London. Reprint: Delhi. Oriental Books Reprint Corporation. 1969.
Beal, Samuel. 1911. The Life of Hiuen-Tsiang by the Shaman Hwui Li, with an Introduction containing an account of the Works of I-Tsing. Trans. by Samuel Beal. London. 1911. Reprint: Munshiram Manoharlal, New Delhi. 1973.
Emmerick, R. E. 1967. Tibetan Texts Concerning Khotan. Oxford University Press, London.
Emmerick, R. E. 1979. Guide to the Literature of Khotan. Reiyukai Library, Tokyo.
Grousset, Rene. 1970. The Empire of the Steppes: A History of Central Asia. Trans. by Naomi Walford. New Brunswick, New Jersey. Rutgers University Press. ISBN0-8135-1304-9
Hill, John E. July, 1988. "Notes on the Dating of Khotanese History." Indo-Iranian Journal, Vol. 31, No. 3. See:  for paid copy of original version. Updated version of this article is available for free download (with registration) at: 
Hill, John E. 2004. The Peoples of the West from the Weilüeby Yu Huan: A Third Century Chinese Account Composed between 239 and 265 CE. Draft annotated English translation. 
Hill, John E. (2009), Through the Jade Gate to Rome: A Study of the Silk Routes during the Later Han Dynasty, 1st to 2nd Centuries CE, Charleston, South Carolina: BookSurge, ISBN978-1-4392-2134-1
Legge, James. Trans. and ed. 1886. A Record of Buddhistic Kingdoms: being an account by the Chinese monk Fâ-hsien of his travels in India and Ceylon (A.D. 399-414) in search of the Buddhist Books of Discipline. Reprint: Dover Publications, New York. 1965.
Mukerjee, Radhakamal (1964), The flowering of Indian art: the growth and spread of a civilization, Asia Pub. House
Sinha, Bindeshwari Prasad (1974), Comprehensive history of Bihar, Volume 1, Deel 2, Kashi Prasad Jayaswal Research Institute
Sims-Williams, Ursula. 'The Kingdom of Khotan to AD 1000: A Meeting of Cultres.' Journal of Inner Asian Art and Archaeology 3 (2008).
Watters, Thomas (1904-1905). On Yuan Chwang's Travels in India. London. Royal Asiatic Society. Reprint: 1973.
Whitfield, Susan. The Silk Road: Trade, Travel, War and Faith. London. The British Library 2004.
Williams, Joanna. 'Iconography of Khotanese Painting'. East & West (Rome) XXIII (1973), 109-54.
R. E. Emmerick. 'Tibetan texts concerning Khotan'. London, New York [etc.] Oxford U.P. 1967.
Hill, John E. (2003). Draft version of: "The Western Regions according to the Hou Hanshu. 2nd Edition." "Appendix A: The Introduction of Silk Cultivation to Khotan in the 1st Century CE." 
Martini, G. (2011). "Mah?maitr? in a Mah?y?na S?tra in Khotanese - Continuity and Innovation in Buddhist Meditation", Chung-Hwa Buddhist Journal 24: 121-194. ISSN1017-7132.