text:
Babur

Babur (14 February 1483 – 26 December 1530; born Zahīr ud-Dīn Muhammad) was the founder of the Mughal Empire in the Indian subcontinent. He was a descendant of Timur and Genghis Khan through his father and mother respectively. He was also given the posthumous name of Firdaws Makani ('Dwelling in Paradise').

Born in Andijan in the Fergana Valley (now in Uzbekistan), Babur was the eldest son of Umar Shaikh Mirza II (1456–1494, governor of Fergana from 1469 to 1494) and a great-great-great-grandson of Timur (1336–1405). Babur ascended the throne of Fergana in its capital Akhsikath in 1494 at the age of twelve and faced rebellion. He conquered Samarkand two years later, only to lose Fergana soon after. In his attempt to reconquer Fergana, he lost control of Samarkand. In 1501, his attempt to recapture both the regions failed when the Uzbek prince Muhammad Shaybani defeated him and founded the Khanate of Bukhara.

In 1504, he conquered Kabul, which was under the putative rule of Abdur Razaq Mirza, the infant heir of Ulugh Beg II. Babur formed a partnership with the Safavid emperor Ismail I and reconquered parts of Turkestan, including Samarkand, only to again lose it and the other newly conquered lands to the Shaybanids.

After losing Samarkand for the third time, Babur turned his attention to India and employed aid from the neighbouring Safavid and Ottoman empires. He defeated Ibrahim Lodi, the Sultan of Delhi, at the First Battle of Panipat in 1526 and founded the Mughal Empire. Before the defeat of Lodi at Delhi, the Sultanate of Delhi had been a spent force, long in a state of decline.

The rival adjacent Kingdom of Mewar under the rule of Rana Sanga had become the most powerful native power in North India. Sanga unified several Rajput clans for the first time after Prithviraj Chauhan and advanced on Babur with a grand coalition of 80,000-100,000 Rajputs, engaging Babur in the Battle of Khanwa. Babur arrived at Khanwa with 40,000-50,000 soldiers. Nonetheless, Sanga suffered a major defeat due to Babur's skillful troop positioning and use of gunpowder, specifically matchlocks and small cannons.

The Battle of Khanwa was one of the most decisive battles in Indian history, more so than the First Battle of Panipat, as the defeat of Rana Sanga was a watershed event in the Mughal conquest of North India.

Religiously, Babur started his life as a staunch Sunni Muslim, but he underwent significant evolution. Babur became more tolerant as he conquered new territories and grew older, allowing other religions to peacefully coexist in his empire and at his court. He also displayed a certain attraction to theology, poetry, geography, history, and biology—disciplines he promoted at his court—earning him a frequent association with representatives of the Timurid Renaissance. His religious and philosophical stances are characterized as humanistic.

Babur married several times. Notable among his children are Humayun, Kamran Mirza, Hindal Mirza, Masuma Sultan Begum, and the author Gulbadan Begum.

Babur died in 1530 in Agra and Humayun succeeded him. Babur was first buried in Agra but, as per his wishes, his remains were moved to Kabul and reburied. He ranks as a national hero in Uzbekistan and Kyrgyzstan. Many of his poems have become popular folk songs. He wrote the Baburnama in Chaghatai Turkic; it was translated into Persian during the reign (1556–1605) of his grandson, the emperor Akbar.

Name
Ẓahīr-ud-Dīn is Arabic for "Defender of the Faith" (of Islam), and Muhammad honours the Islamic prophet. The name was chosen for Babur by the Sufi saint Khwaja Ahrar, who was the spiritual master of his father. The difficulty of pronouncing the name for his Central Asian Turco-Mongol army may have been responsible for the greater popularity of his nickname Babur, also variously spelled Baber, Babar, and Bābor. The name is generally taken in reference to the Persian word babur, meaning "tiger" or "panther". The word repeatedly appears in Ferdowsi's Shahnameh and was borrowed into the Turkic languages of Central Asia.

Background
Babur's memoirs form the main source for details of his life. They are known as the Baburnama and were written in Chagatai, his first language, though, according to Dale, "his Turkic prose is highly Persianized in its sentence structure, morphology or word formation and vocabulary." Baburnama was translated into Persian during the rule of Babur's grandson Akbar.

Babur was born on 14 February 1483 in the city of Andijan, Fergana Valley, contemporary Uzbekistan. He was the eldest son of Umar Shaikh Mirza II, ruler of the Fergana Valley, the son of Abū Saʿīd Mirza (and grandson of Miran Shah, who was himself son of Timur) and his wife Qutlugh Nigar Khanum, daughter of Yunus Khan, the ruler of Moghulistan (a descendant of Genghis Khan).

Babur hailed from the Barlas tribe, which was of Mongol origin and had embraced the Turco-Persian tradition They had also converted to Islam centuries earlier and resided in Turkestan and Khorasan.

Aside from the Chaghatai language, Babur was equally fluent in Classical Persian, the lingua franca of the Timurid elite.

Some of Babur's relatives, such as his uncles Mahmud Khan (Moghul Khan) and Ahmad Khan, continued to identify as Mongols, and allowed him to use their Mongol troops to help recover his fortunes in the turbulent years that followed.

Hence, Babur, though nominally a Mongol (or Moghul in Persian language), drew much of his support from the local Turkic and Iranian people of Central Asia, and his army was diverse in its ethnic makeup. It included Sarts, Tajiks, ethnic Afghans, Arabs, as well as Barlas and Chaghatayid Turko-Mongols from Central Asia.

As ruler of Fergana
In 1494, eleven-year-old Babur became the ruler of Fergana, in present-day Uzbekistan, after Umar Sheikh Mirza died "while tending pigeons in an ill-constructed dovecote that toppled into the ravine below the palace". During this time, two of his uncles from the neighbouring kingdoms, who were hostile to his father, and a group of nobles who wanted his younger brother Jahangir to be the ruler, threatened his succession to the throne. His uncles were relentless in their attempts to dislodge him from this position as well as from many of his other territorial possessions to come. Babur was able to secure his throne mainly because of help from his maternal grandmother, Aisan Daulat Begum, although there was also some luck involved.

Most territories around his kingdom were ruled by his relatives, who were descendants of either Timur or Genghis Khan, and were constantly in conflict. At that time, rival princes were fighting over the city of Samarkand to the west, which was ruled by his paternal cousin. Babur had a great ambition to capture the city. In 1497, he besieged Samarkand for seven months before eventually gaining control over it. He was fifteen years old and for him the campaign was a huge achievement. Babur was able to hold the city despite desertions in his army, but he later fell seriously ill. Meanwhile, a rebellion back home, approximately 350 km away, amongst nobles who favoured his brother, robbed him of Fergana. As he was marching to recover it, he lost Samarkand to a rival prince, leaving him with neither. He had held Samarkand for 100 days, and he considered this defeat as his biggest loss, obsessing over it even later in his life after his conquests in India.

For three years, Babur concentrated on building a strong army, recruiting widely amongst the Tajiks of Badakhshan in particular. In 1500–1501, he again laid siege to Samarkand, and indeed he took the city briefly, but he was in turn besieged by his most formidable rival, Muhammad Shaybani, Khan of the Uzbeks. The situation became such that Babar was compelled to give his sister, Khanzada, to Shaybani in marriage as part of the peace settlement. Only after this were Babur and his troops allowed to depart the city in safety. Samarkand, his lifelong obsession, was thus lost again. He then tried to reclaim Fergana, but lost the battle there also and, escaping with a small band of followers, he wandered the mountains of central Asia and took refuge with hill tribes. By 1502, he had resigned all hopes of recovering Fergana; he was left with nothing and was forced to try his luck elsewhere. He finally went to Tashkent, which was ruled by his maternal uncle, but he found himself less than welcome there. Babur wrote, "During my stay in Tashkent, I endured much poverty and humiliation. No country, or hope of one!" Thus, during the ten years since becoming the ruler of Fergana, Babur suffered many short-lived victories and was without shelter and in exile, aided by friends and peasants.

At Kabul
Kabul was ruled by Babur's paternal uncle Ulugh Beg II, who died leaving only an infant as heir. The city was then claimed by Mukin Begh, who was considered to be a usurper and was opposed by the local populace. In 1504, Babur was able to cross the snowy Hindu Kush mountains and capture Kabul from the remaining Arghunids, who were forced to retreat to Kandahar. With this move, he gained a new kingdom, re-established his fortunes and would remain its ruler until 1526. In 1505, because of the low revenue generated by his new mountain kingdom, Babur began his first expedition to India; in his memoirs, he wrote, "My desire for Hindustan had been constant. It was in the month of Shaban, the Sun being in Aquarius, that we rode out of Kabul for Hindustan". It was a brief raid across the Khyber Pass.

In the same year, Babur united with Sultan Husayn Mirza Bayqarah of Herat, a fellow Timurid and distant relative, against their common enemy, the Uzbek Shaybani. However, this venture did not take place because Husayn Mirza died in 1506 and his two sons were reluctant to go to war. Babur instead stayed at Herat after being invited by the two Mirza brothers. It was then the cultural capital of the eastern Muslim world. Though he was disgusted by the vices and luxuries of the city, he marvelled at the intellectual abundance there, which he stated was "filled with learned and matched men". He became acquainted with the work of the Chagatai poet Mir Ali Shir Nava'i, who encouraged the use of Chagatai as a literary language. Nava'i's proficiency with the language, which he is credited with founding, may have influenced Babur in his decision to use it for his memoirs. He spent two months there before being forced to leave because of diminishing resources; it later was overrun by Shaybani and the Mirzas fled. Babur became the only reigning ruler of the Timurid dynasty after the loss of Herat, and many princes sought refuge with him at Kabul because of Shaybani's invasion in the west. He thus assumed the title of Padshah (emperor) among the Timurids—though this title was insignificant since most of his ancestral lands were taken, Kabul itself was in danger and Shaybani continued to be a threat. Babur prevailed during a potential rebellion in Kabul, but two years later a revolt among some of his leading generals drove him out of Kabul. Escaping with very few companions, Babur soon returned to the city, capturing Kabul again and regaining the allegiance of the rebels. Meanwhile, Shaybani was defeated and killed by Ismail I, Shah of Shia Safavid Persia, in 1510.

Babur and the remaining Timurids used this opportunity to reconquer their ancestral territories. Over the following few years, Babur and Shah Ismail formed a partnership in an attempt to take over parts of Central Asia. In return for Ismail's assistance, Babur permitted the Safavids to act as a suzerain over him and his followers. Thus, in 1513, after leaving his brother Nasir Mirza to rule Kabul, he managed to take Samarkand for the third time; he also took Bokhara but lost both again to the Uzbeks. Shah Ismail reunited Babur with his sister Khānzāda, who had been imprisoned by and forced to marry the recently deceased Shaybani. Babur returned to Kabul after three years in 1514. The following 11 years of his rule mainly involved dealing with relatively insignificant rebellions from Afghan tribes, his nobles and relatives, in addition to conducting raids across the eastern mountains. Babur began to modernise and train his army despite it being, for him, relatively peaceful times.

Foreign relations

Determined to conquer the Uzbeks and recapture his ancestral homeland, Babur was wary of their allies the Ottomans, and made no attempt to establish formal diplomatic relations with them. He did, however, employ the matchlock commander Mustafa Rumi and several other Ottomans. From them, he adopted the tactic of using matchlocks and cannons in the field (rather than only in sieges), which gave him an important advantage in India.

Formation of the Mughal Empire

Babur still wanted to escape from the Uzbeks, and he chose India as a refuge instead of Badakhshan, which was to the north of Kabul. He wrote, "In the presence of such power and potency, we had to think of some place for ourselves and, at this crisis and in the crack of time there was, put a wider space between us and the strong foeman." After his third loss of Samarkand, Babur gave full attention to the conquest of North India, launching a campaign; he reached the Chenab River, now in Pakistan, in 1519. Until 1524, his aim was to only expand his rule to Punjab, mainly to fulfill the legacy of his ancestor Timur, since it used to be part of his empire. At the time parts of North India were part of the Delhi Sultanate, ruled by Ibrahim Lodi of the Lodi dynasty, but the sultanate was crumbling and there were many defectors. Babur received invitations from Daulat Khan Lodi, Governor of Punjab and Ala-ud-Din, uncle of Ibrahim. He sent an ambassador to Ibrahim, claiming himself the rightful heir to the throne, but the ambassador was detained at Lahore, Punjab, and released months later.

Babur started for Lahore in 1524 but found that Daulat Khan Lodi had been driven out by forces sent by Ibrahim Lodi. When Babur arrived at Lahore, the Lodi army marched out and his army was routed. In response, Babur burned Lahore for two days, then marched to Dibalpur, placing Alam Khan, another rebel uncle of Lodi, as governor. Alam Khan was quickly overthrown and fled to Kabul. In response, Babur supplied Alam Khan with troops who later joined up with Daulat Khan Lodi, and together with about 30,000 troops, they besieged Ibrahim Lodi at Delhi. The sultan easily defeated and drove off Alam's army, and Babur realised that he would not allow him to occupy the Punjab.

First battle of Panipat

In November 1525 Babur got news at Peshawar that Daulat Khan Lodi had switched sides, and Babur drove out Ala-ud-Din. Babur then marched onto Lahore to confront Daulat Khan Lodi, only to see Daulat's army melt away at their approach. Daulat surrendered and was pardoned. Thus within three weeks of crossing the Indus River Babur had become the master of Punjab.

Babur marched on to Delhi via Sirhind. He reached Panipat on 20 April 1526 and there met Ibrahim Lodi's numerically superior army of about 100,000 soldiers and 100 elephants. In the battle that began on the following day, Babur used the tactic of Tulugma, encircling Ibrahim Lodi's army and forcing it to face artillery fire directly, as well as frightening its war elephants. Ibrahim Lodi died during the battle, thus ending the Lodi dynasty.

Babur wrote in his memoirs about his victory:

"By the grace of the Almighty God, this difficult task was made easy to me and that mighty army, in the space of a half a day was laid in dust."

After the battle, Babur occupied Delhi and Agra, took the throne of Lodi, and laid the foundation for the eventual rise of Mughal rule in India. However, before he became North India's ruler, he had to fend off challengers, such as Rana Sanga.

Many of Babur's men allegedly wanted to leave India due to its warm climate, but Babur motivated them to stay and expand his empire.

Battle of Khanwa

The Battle of Khanwa was fought between Babur and the Rajput ruler of Mewar, Rana Sanga on 16 March 1527. Rana Sanga wanted to overthrow Babur, whom he considered to be a foreigner ruling in India, and also to extend the Rajput territories by annexing Delhi and Agra. He was supported by Afghan chiefs who felt Babur had been deceptive by refusing to fulfil promises made to them. Upon receiving news of Rana Sangha's advance towards Agra, Babur took a defensive position at Khanwa (currently in the Indian state of Rajasthan), from where he hoped to launch a counterattack later. According to K.V. Krishna Rao, Babur won the battle because of his "superior generalship" and modern tactics; the battle was one of the first in India that featured cannons and muskets. Rao also notes that Rana Sanga faced "treachery" when the Hindu chief Silhadi joined Babur's army with a garrison of 6,000 soldiers.

Babur recognised Sanga's skill in leadership, calling him one of the two greatest non-Muslim Indian kings of the time, the other being Krishnadevaraya of Vijayanagara.

Battle of Chanderi
The Battle of Chanderi took place the year after the Battle of Khanwa. On receiving news that Rana Sanga had made preparations to renew the conflict with him, Babur decided to isolate the Rana by defeating one of his staunchest allies, Medini Rai, who was the ruler of Malwa.

Upon reaching Chanderi, on 20 January 1528, Babur offered Shamsabad to Medini Rao in exchange for Chanderi as a peace overture, but the offer was rejected. The outer fortress of Chanderi was taken by Babur's army at night, and the next morning the upper fort was captured. Babur himself expressed surprise that the upper fort had fallen within an hour of the final assault. Seeing no hope of victory, Medini Rai organized a jauhar, during which women and children within the fortress immolated themselves. A small number of soldiers also collected in Medini Rao's house and killed each other in collective suicide. This sacrifice does not seem to have impressed Babur, who did not express a word of admiration for the enemy in his autobiography.

Religious policy
Babur defeated and killed Ibrahim Lodi, the last Sultan of the Lodi dynasty, in 1526. Babur ruled for 4 years and was succeeded by his son Humayun whose reign was temporarily usurped by the Suri dynasty. During their 30-year rule, religious violence continued in India. Records of the violence and trauma, from Sikh-Muslim perspective, include those recorded in Sikh literature of the 16th century. The violence of Babur in the 1520s was witnessed by Guru Nanak, who commented upon it in four hymns. Historians suggest the early Mughal period of religious violence contributed to introspection and then the transformation in Sikhism from pacifism to militancy for self-defense. According to Babur's autobiography, Baburnama, his campaign in northwest India targeted Hindus and Sikhs as well as apostates (non-Sunni sects of Islam), and an immense number were killed, with Muslim camps building "towers of skulls of the infidels" on hillocks.

Personal life and relationships
There are no descriptions about Babur's physical appearance, except from the paintings in the translation of the Baburnama prepared during the reign of Akbar. In his autobiography, Babur claimed to be strong and physically fit, and that he had swum across every major river he encountered, including twice across the Ganges River in North India.

Babur did not initially know Old Hindi; however, his Turkic poetry indicates that he picked up some of its vocabulary later in life.

Unlike his father, he had ascetic tendencies and did not have any great interest in women. In his first marriage, he was "bashful" towards Aisha Sultan Begum, later losing his affection for her. Babur showed similar shyness in his interactions with Baburi, a boy in his camp with whom he had an infatuation around this time, recounting that: "'Occasionally Baburi came to me, but I was so bashful that I could not look him in the face, much less converse freely with him. In my excitement and agitation I could not thank him for coming, much less complain of his leaving. Who could bear to demand the ceremonies of fealty?'" However, Babur acquired several more wives and concubines over the years, and as required for a prince, he was able to ensure the continuity of his line.

Babur's first wife, Aisha Sultan Begum, was his paternal cousin, the daughter of Sultan Ahmad Mirza, his father's brother. She was an infant when betrothed to Babur, who was himself five years old. They married eleven years later, c. 1498–99. The couple had one daughter, Fakhr-un-Nissa, who died within a year in 1500. Three years later, after Babur's first defeat at Fergana, Aisha left him and returned to her father's household. In 1504, Babur married Zaynab Sultan Begum, who died childless within two years. In the period 1506–08, Babur married four women, Maham Begum (in 1506), Masuma Sultan Begum, Gulrukh Begum and Dildar Begum. Babur had four children by Maham Begum, of whom only one survived infancy. This was his eldest son and heir, Humayun. Masuma Sultan Begum died during childbirth; the year of her death is disputed (either 1508 or 1519). Gulrukh bore Babur two sons, Kamran and Askari, and Dildar Begum was the mother of Babur's youngest son, Hindal. Babur later married Mubaraka Yusufzai, a Pashtun woman of the Yusufzai tribe. Gulnar Aghacha and Nargul Aghacha were two Circassian slaves given to Babur as gifts by Tahmasp Shah Safavi, the Shah of Persia. They became "recognized ladies of the royal household."

During his rule in Kabul, when there was a time of relative peace, Babur pursued his interests in literature, art, music and gardening. Previously, he never drank alcohol and avoided it when he was in Herat. In Kabul, he first tasted it at the age of thirty. He then began to drink regularly, host wine parties and consume preparations made from opium. Though religion had a central place in his life, Babur also approvingly quoted a line of poetry by one of his contemporaries: "I am drunk, officer. Punish me when I am sober". He quit drinking for health reasons before the Battle of Khanwa, just two years before his death, and demanded that his court do the same. But he did not stop chewing narcotic preparations, and did not lose his sense of irony. He wrote, "Everyone regrets drinking and swears an oath (of abstinence); I swore the oath and regret that."

Babur was opposed to the blind obedience towards the Chinggisid laws and customs that were influential in Turco-Mongol society:"'Previously our ancestors had shown unusual respect for the Chingizid code (törah). They did not violate this code sitting and rising at councils and court, at feasts and dinners. [However] Chingez Khan's code is not a nass qati (categorical text) that a person must follow. Whenever one leaves a good custom, it should be followed. If ancestors leave a bad custom, however it is necessary to substitute a good one.'"Making clear that to him, the categorical text (i.e. the Quran) had displaced Genghis Khan's Yassa in moral and legal matters.

Poetry
Babur was an acclaimed writer, who had a profound love for literature. His library was one of his most beloved possessions that he always carried around with him, and books were one of the treasures he searched for in new conquered lands. In his memoirs, when he listed sovereigns and nobles of a conquered land, he also mentioned poets, musicians and other educated people.

During his 47-year life, Babur left a rich literary and scientific heritage. He authored his famous memoir the Bāburnāma, as well as beautiful lyrical works or ghazals, treatises on Muslim jurisprudence (Mubayyin), poetics (Aruz risolasi), music, and a special calligraphy, known as khatt-i Baburi.

Babur's Bāburnāma is a collection of memoirs, written in the Chagatai language and later translated into Persian, the usual literary language of the Mughal court, during the rule of emperor Akbar. However, Babur's Turkic prose in Bāburnāma is already highly Persianized in its sentence structure, vocabulary, and morphology, and also consists of several phrases and minor poems in Persian.

Babur wrote most of his poems in Chagatai Turkic, known to him as Türki, but he also composed in Persian. However, he was mostly praised for his literary works written in Turkic, which drew comparison with the poetry of Ali-Shir Nava'i.

The following ruba'i is an example of Babur's poetry written in Turkic, composed in the aftermath of his famous victory in North India to celebrate his ghazi status.

Islam ichin avara-i yazi buldim, Kuffar u hind harbsazi buldim Jazm aylab idim uzni shahid olmaqqa, Amminna' lillahi ki gazi buldim

I am become a desert wanderer for Islam, Having joined battle with infidels and Hindus I readied myself to become a martyr, God be thanked I am become a ghazi.

Consorts

 * Aisha Sultan Begum (m. 1499; div. 1503), daughter of Sultan Ahmed Mirza — First wife of Babur
 * Zainab Sultan Begum (m. 1504; d. 1506–07), daughter of Sultan Mahmud Mirza
 * Maham Begum (m. 1506) — Babur's chief and favourite consort
 * Masuma Sultan Begum (m. 1507; d. 1508), daughter of Sultan Ahmed Mirza and half-sister of Aisha Sultan Begum
 * Bibi Mubarika (m. 1519), Pashtun of the Yusufzai tribe
 * Gulrukh Begum (not to be confused with Babur's daughter Gulrukh Begum, who was also known as Gulbarg Begum)
 * Dildar Begum
 * Gulnar Aghacha, Circassian concubine
 * Nargul Aghacha, Circassian concubine

The identity of the mother of one of Babur's daughters, Gulrukh Begum is disputed. Gulrukh's mother may have been the daughter of Sultan Mahmud Mirza by his wife Pasha Begum who is referred to as Saliha Sultan Begum in certain secondary sources, however this name is not mentioned in the Baburnama or the works of Gulbadan Begum, which casts doubt on her existence. This woman may never have existed at all or she may even be the same woman as Dildar Begum.

Issue
The sons of Babur were:
 * Humayun (b. 1508; d. 1556) — with Maham Begum — succeeded Babur as the second Mughal Emperor
 * Kamran Mirza (b. 1512; d. 1557) — with Gulrukh Begum
 * Askari Mirza (b. 1518; d. 1557) — with Gulrukh Begum
 * Hindal Mirza (b. 1519; d. 1551) — with Dildar Begum
 * Ahmad Mirza (d. young) — with Gulrukh Begum
 * Shahrukh Mirza (d. young) — with Gulrukh Begum
 * Barbul Mirza (d. infancy) — with Maham Begum
 * Alwar Mirza (d. young) — with Dildar Begum
 * Faruq Mirza (d. infancy) — with Maham Begum

The daughters of Babur were:
 * Fakhr-un-Nissa Begum (b. & d. 1501) — with Aisha Sultan Begum
 * Aisan Daulat Begum (d. infancy) — with Maham Begum
 * Mehr Jahan Begum (d. infancy) — with Maham Begum
 * Masuma Sultan Begum (b. 1508) — with Masuma Sultan Begum — Married to Muhammad Zaman Mirza.
 * Gulzar Begum (d. infancy) — with Gulrukh Begum
 * Gulrukh Begum (Gulbarg Begum) — Identity of mother is disputed, may have been Dildar Begum or Saliha Sultan Begum — Married to Nuruddin Muhammad Mirza, son of Khwaja Hasan Naqshbandi, with whom she had Salima Sultan Begum, wife of Bairam Khan and later the Mughal Emperor Akbar.
 * Gulbadan Begum (b. c. 1523 – d. 1603) — with Dildar Begum — Married Khizr Khwaja Khan, son of her father's cousin Aiman Khwajah Sultan of Moghulistan, son of Ahmad Alaq of Moghulistan, the maternal uncle of Emperor Babur.
 * Gulchehra Begum (b. c. 1515 – d. 1557) — with Dildar Begum — Married firstly in 1530 to Sultan Tukhta Bugha Khan, son of Ahmad Alaq of Moghulistan, the maternal uncle of Emperor Babur. Married secondly to Abbas Sultan Uzbeg.
 * Gulrang Begum — with Dildar Begum — Married in 1530 to Isan Timur Sultan, ninth son of Ahmad Alaq of Moghulistan, the maternal uncle of Emperor Babur.

Death and legacy

Babur died in Agra at the age of 47 on 5 January 1531 and was succeeded by his eldest son, Humayun. He was first buried in Chauburji, Agra. Later as per his wishes, his mortal remains were moved to Kabul and reburied in Bagh-e Babur in Kabul sometime between 1539 and 1544.

It is generally agreed that, as a Timurid, Babur was not only significantly influenced by the Persian culture, but also that his empire gave rise to the expansion of the Persianate ethos in the Indian subcontinent. He emerged in his own telling as a Timurid Renaissance inheritor, leaving signs of Islamic, artistic literary, and social aspects in India.

For example, F. Lehmann states in the Encyclopædia Iranica: "His origin, milieu, training, and culture were steeped in Persian culture and so Babur was largely responsible for the fostering of this culture by his descendants, the Mughals of India, and for the expansion of Persian cultural influence in the Indian subcontinent, with brilliant literary, artistic, and historiographical results."Although all applications of modern Central Asian ethnicities to people of Babur's time are anachronistic, Soviet and Uzbek sources regard Babur as an ethnic Uzbek. At the same time, during the Soviet Union Uzbek scholars were censored for idealising and praising Babur and other historical figures such as Ali-Shir Nava'i.

Babur is considered a national hero in Uzbekistan. On 14 February 2008, stamps in his name were issued in the country to commemorate his 525th birth anniversary. Many of Babur's poems have become popular Uzbek folk songs, especially by Sherali Jo'rayev. Some sources claim that Babur is a national hero in Kyrgyzstan too. In October 2005, Pakistan developed the Babur Cruise Missile, named in his honour.

Shahenshah Babar, an Indian film about the emperor directed by Wajahat Mirza was released in 1944. The 1960 Indian biographical film Babar by Hemen Gupta covered the emperor's life with Gajanan Jagirdar in the lead role.

One of the enduring features of Babur's life was that he left behind the lively and well-written autobiography known as Baburnama. Quoting Henry Beveridge, Stanley Lane-Poole writes: "His autobiography is one of those priceless records which are for all time, and is fit to rank with the confessions of St. Augustine and Rousseau, and the memoirs of Gibbon and Newton. In Asia it stands almost alone."

In his own words, "The cream of my testimony is this, do nothing against your brothers even though they may deserve it." Also, "The new year, the spring, the wine and the beloved are joyful. Babur make merry, for the world will not be there for you a second time."

Babri Masjid
The Babri Masjid ("Babur's Mosque") in Ayodhya is said to have been constructed on the orders of Mir Baqi, one of the commanders of his army. In 2003 the Allahabad High Court ordered the Archaeological Survey of India (ASI) to conduct a more in-depth study and an excavation to ascertain the type of structure beneath the mosque. The excavation was conducted from 12 March 2003 to 7 August 2003, resulting in 1360 discoveries.

The summary of the ASI report indicated the presence of a 10th-century temple under the mosque. The ASI team said that, human activity at the site dates back to the 13th century BCE. The next few layers date back to the Shunga period (second-first century BCE) and the Kushan period. During the early medieval period (11–12th century CE), a huge but short-lived structure of nearly 50 metres north–south orientation was constructed. On the remains of this structure, another massive structure was constructed: this structure had at least three structural phases and three successive floors attached with it. The report concluded that it was over the top of this construction that the disputed structure was constructed during the early 16th century. Archaeologist KK Muhammed, the only Muslim member in the team of people surveying the excavation, also confirmed individually that there existed a temple like structure before the Babri Masjid was constructed over it. The Supreme Court judgement of 2019 granted the entire disputed land to the Hindus for construction of a temple, stating that Hindus continues to worship at the site and continued to hold the land outside the yard. It also held that there is nothing to prove that the structure, which was present before the construction of the mosque, was demolished for the purpose of building mosque or was already in ruins.

title: Babur


text:
Bernard of Clairvaux

Bernard of Clairvaux, O. Cist. (Bernardus Claraevallensis; 1090 – 20 August 1153), venerated as Saint Bernard, was an abbot, mystic, co-founder of the Knights Templar, and a major leader in the reformation of the Benedictine Order through the nascent Cistercian Order.

He was sent to found Clairvaux Abbey at an isolated clearing in a glen known as the Val d'Absinthe, about 15 km southeast of Bar-sur-Aube. In the year 1128, Bernard attended the Council of Troyes, at which he traced the outlines of the Rule of the Knights Templar, which soon became an ideal of Christian nobility.

On the death of Pope Honorius II in 1130, a schism arose in the church. Bernard was a major proponent of Pope Innocent II, arguing effectively for his legitimacy over the Antipope Anacletus II.

The eloquent abbot advocated crusades in general and convinced many to participate in the unsuccessful Second Crusade, notably through a famous sermon at Vézelay (1146).

Bernard was canonized just 21 years after his death by Pope Alexander III. In 1830 Pope Pius VIII declared him a Doctor of the Church.

Early life (1090–1113)
Bernard's parents were Tescelin de Fontaine, lord of Fontaine-lès-Dijon, and Alèthe de Montbard, both members of the highest nobility of Burgundy. Bernard was the third of seven children, six of whom were sons. Aged nine, he was sent to a school at Châtillon-sur-Seine run by the secular canons of Saint-Vorles. Bernard had an interest in literature and rhetoric. He had a special devotion to the Virgin Mary, and he later wrote several works about the Queen of Heaven.

Bernard emphasized the value of personal, experiential friendship with Christ and placed new emphasis on the Virgin Mary. In opposition to the rational approach to divine understanding used by the scholastics, Bernard preached an immediate faith, in which the best intercessor was the Virgin Mary.

Bernard's mother died when he was a youth. During his education with priests, he often thought of becoming one. In 1098, a group led by Robert of Molesme had founded Cîteaux Abbey, near Dijon, with the purpose of living according to a literal interpretation of the Rule of St Benedict. They established new administrative structures among their monsteries, effectively creating a new order, known, after the first abbey, as the Order of Cistercians. After his mother died, Bernard decided to go to Cîteaux. In 1113 he and thirty other young noblemen of Burgundy sought admission into the new monastery. Bernard's example was so convincing that scores (among them his siblings and other relatives) followed him into the monastic life.

Abbot of Clairvaux (1115–28)
The little community of reformed Benedictines at Cîteaux grew rapidly. Three years after entering, Bernard was sent with a group of twelve monks to found a new house at Vallée d'Absinthe, in the Diocese of Langres. This Bernard named Claire Vallée, or Clairvaux, on 25 June 1115, and the names of Bernard and Clairvaux soon became inseparable. During the absence of the Bishop of Langres, Bernard was blessed as abbot by William of Champeaux, Bishop of Châlons-sur-Marne. From then on a strong friendship grew between the abbot and the bishop, who was professor of theology at Notre Dame of Paris and the founder of St. Victor Abbey in Paris.

The beginnings of Clairvaux Abbey were austere; Bernard soon became ill. Nonetheless, candidates for the monastic life flocked to it in great numbers. Even his father and all his brothers entered Cîteaux, leaving only Humbeline, his sister, in the secular world. She, with the consent of her husband, later took the veil in the Benedictine nunnery of Jully-les-Nonnains. Gerard of Clairvaux, Bernard's older brother, became the cellarer of Cîteaux. Clairvaux soon started founding new communities. In 1118 Trois-Fontaines Abbey was founded in the diocese of Châlons; in 1119 Fontenay Abbey in the Diocese of Autun; and in 1121 Foigny Abbey near Vervins.

In addition to successes, Bernard also had his trials. During an absence from Clairvaux, the Grand Prior of the Abbey of Cluny went to Clairvaux and enticed away Bernard's cousin, Robert of Châtillon. This was the occasion of the longest and most emotional of Bernard's letters.

The monks of the powerful Benedictine abbey of Cluny were unhappy to see Cîteaux take the lead role among the monastic orders. They criticized the Cistercian way of life. At the solicitation of William of St.-Thierry, Bernard defended the Cistercians with his Apology. Peter the Venerable, abbot of Cluny, answered Bernard and assured him of his admiration and friendship. In the meantime, Cluny launched a reform and Abbot Suger, the minister of Louis VI of France, was converted by Bernard's Apology.

Doctor of the Church
In 1128, Bernard participated in the Council of Troyes, which had been convoked by Pope Honorius II, and was presided over by Cardinal Matthew of Albano. The purpose of this council was to settle certain disputes of the bishops of Paris, and regulate other matters of the Church of France. The bishops made Bernard secretary of the council, and charged him with drawing up the synodal statutes. After the council, the bishop of Verdun was deposed. It was at this council that Bernard composed a rule for the Knights Templar; it soon became an ideal of Christian nobility. Around this time, he praised them in his Liber ad milites templi de laude novae militiae.

Schism
Bernard's influence was soon felt in provincial affairs. He defended the rights of the Church against the encroachments of kings and princes, and recalled to their duty Henri Sanglier, archbishop of Sens and Stephen of Senlis, bishop of Paris. When Honorius II died in 1130, a schism broke out in the Church by the election of two popes, Pope Innocent II and Antipope Anacletus II. Innocent, having been banished from Rome by Anacletus, took refuge in France. King Louis VI convened a national council of the French bishops at Étampes and Bernard, summoned there by the bishops, was chosen to judge between the rival popes. He decided in favour of Innocent.

Bernard travelled on to Italy and reconciled Pisa with Genoa, and Milan with the pope. The same year Bernard was again at the Council of Reims at the side of Innocent II. He then went to Aquitaine where he succeeded for the time in detaching William X, Duke of Aquitaine, from the cause of Anacletus.

Germany had decided to support Innocent through Norbert of Xanten, who was a friend of Bernard's. However, Innocent insisted on Bernard's company when he met with Lothair II, Holy Roman Emperor. Lothair II became Innocent's strongest ally among the nobility. Although the councils of Étampes, Würzburg, Clermont, and Rheims all supported Innocent, large portions of the Christian world still supported Anacletus.

In a letter by Bernard to German Emperor Lothair regarding Antipope Anacletus, Bernard wrote, "It is a disgrace for Christ that a Jew sits on the throne of St. Peter's" and "Anacletus has not even a good reputation with his friends, while Innocent is illustrious beyond all doubt." (One of Anacletus' great-great grandparents, Benedictus, maybe Baruch in Hebrew, was a Jew who had converted to Christianity - but Anacletus himself was not a Jew, and his family had been Christians for three generations).

Bernard wrote to Gerard of Angoulême (a letter known as Letter 126), which questioned Gerard's reasons for supporting Anacletus. Bernard later commented that Gerard was his most formidable opponent during the whole schism. After persuading Gerard, Bernard traveled to visit William X, Duke of Aquitaine. He was the hardest for Bernard to convince. He did not pledge allegiance to Innocent until 1135. After that, Bernard spent most of his time in Italy persuading the Italians to pledge allegiance to Innocent.

In 1132, Bernard accompanied Innocent II into Italy, and at Cluny the pope abolished the dues which Clairvaux used to pay to that abbey. This action gave rise to a quarrel between the White Monks and the Black Monks which lasted 20 years. In May of that year, the pope, supported by the army of Lothair III, entered Rome, but Lothair III, feeling himself too weak to resist the partisans of Anacletus, retired beyond the Alps, and Innocent sought refuge in Pisa in September 1133. Bernard had returned to France in June and was continuing the work of peacemaking which he had commenced in 1130.

Towards the end of 1134, he made a second journey into Aquitaine, where William X had relapsed into schism. Bernard invited William to the Mass which he celebrated in the Church of La Couldre. At the Eucharist, he "admonished the Duke not to despise God as he did His servants". William yielded and the schism ended.

Bernard went again to Italy, where Roger II of Sicily was endeavouring to withdraw the Pisans from their allegiance to Innocent. He recalled the city of Milan to obedience to the pope as they had followed the deposed Anselm V, Archbishop of Milan. For this, he was offered, and he refused, the see of Milan. He then returned to Clairvaux. Believing himself at last secure in his cloister, Bernard devoted himself to the composition of the works which won for him the title of "Doctor of the Church". He wrote at this time his sermons on the Song of Songs.

In 1137, he was again forced to leave the abbey by order of the pope to put an end to the quarrel between Lothair and Roger of Sicily. At the conference held at Palermo, Bernard succeeded in convincing Roger of the rights of Innocent II. He also silenced the final supporters who sustained the schism. Anacletus died of "grief and disappointment" in 1138, and with him the schism ended.

In 1139, Bernard assisted at the Second Council of the Lateran, in which the surviving adherents of the schism were definitively condemned. About the same time, Bernard was visited at Clairvaux by Malachy, Primate of All Ireland, and a very close friendship formed between them. Malachy wanted to become a Cistercian, but the pope would not give his permission. Malachy died at Clairvaux in 1148.

Conflict with Abelard
Towards the close of the 11th century, a spirit of independence flourished within schools of philosophy and theology. The movement found an ardent and powerful advocate in Peter Abelard. Abelard's treatise on the Trinity had been condemned as heretical in 1121, and he was compelled to throw his own book into a fire. However, Abelard continued to develop his controversial teachings. Bernard is said to have held a meeting with Abelard intending to persuade him to amend his writings, during which Abelard repented and promised to do so. But once out of Bernard's presence, he reneged.

Bernard then denounced Abelard to the pope and cardinals of the Curia. Abelard sought a debate with Bernard, but Bernard initially declined, saying he did not feel matters of such importance should be settled by logical analyses. Bernard's letters to William of St-Thierry also express his apprehension about confronting the preeminent logician. Abelard continued to press for a public debate, and made his challenge widely known, making it hard for Bernard to decline. In 1141, at the urgings of Abelard, the archbishop of Sens called a council of bishops, where Abelard and Bernard were to put their respective cases so Abelard would have a chance to clear his name.

Bernard lobbied the prelates on the evening before the debate, swaying many of them to his view. The next day, after Bernard made his opening statement, Abelard decided to retire without attempting to answer. The council found in favour of Bernard and their judgment was confirmed by the pope. Abelard submitted without resistance, and he retired to Cluny to live under the protection of Peter the Venerable, where he died two years later.

Cistercian Order and heresy
Bernard had occupied himself in sending bands of monks from his overcrowded monastery into Germany, Sweden, England, Ireland, Portugal, Switzerland, and Italy. Some of these, at the command of Innocent II, took possession of Tre Fontane Abbey, from which Eugene III was chosen in 1145. Pope Innocent II died in the year 1143. His two successors, Pope Celestine II and Pope Lucius II, reigned only a short time, and then Bernard saw one of his disciples, Bernard of Pisa, and known thereafter as Eugene III, raised to the Chair of Saint Peter. Bernard sent him, at the pope's own request, various instructions which comprise the Book of Considerations, the predominating idea of which is that the reformation of the Church ought to commence with the sanctity of the pope. Temporal matters are merely accessories; the principles according to Bernard's work were that piety and meditation were to precede action.

Having previously helped end the schism within the Church, Bernard was now called upon to combat heresy. Henry of Lausanne, a former Cluniac monk, had adopted the teachings of the Petrobrusians, followers of Peter of Bruys and spread them in a modified form after Peter's death. Henry of Lausanne's followers became known as Henricians. In June 1145, at the invitation of Cardinal Alberic of Ostia, Bernard traveled in southern France. His preaching, aided by his ascetic looks and simple attire, helped doom the new sects. Both the Henrician and the Petrobrusian faiths began to die out by the end of that year. Soon afterwards, Henry of Lausanne was arrested, brought before the bishop of Toulouse, and probably imprisoned for life. In a letter to the people of Toulouse, undoubtedly written at the end of 1146, Bernard calls upon them to extirpate the last remnants of the heresy. He also preached against Catharism.

Second Crusade (1146–49)
News came at this time from the Holy Land that alarmed Christendom. Christians had been defeated at the Siege of Edessa and most of the county had fallen into the hands of the Seljuk Turks. The Kingdom of Jerusalem and the other Crusader states were threatened with similar disaster. Deputations of the bishops of Armenia solicited aid from the pope, and the King of France also sent ambassadors. In 1144 Eugene III commissioned Bernard to preach the Second Crusade and granted the same indulgences for it which Pope Urban II had accorded to the First Crusade.

There was at first virtually no popular enthusiasm for the crusade as there had been in 1095. Bernard found it expedient to dwell upon taking the cross as a potent means of gaining absolution for sin and attaining grace. On 31 March, with King Louis VII of France present, he preached to an enormous crowd in a field at Vézelay, making "the speech of his life". The full text has not survived, but a contemporary account says that "his voice rang out across the meadow like a celestial organ"

James Meeker Ludlow describes the scene romantically in his book The Age of the Crusades:

"A large platform was erected on a hill outside the city. King and monk stood together, representing the combined will of earth and heaven. The enthusiasm of the assembly of Clermont in 1095, when Peter the Hermit and Urban II launched the first crusade, was matched by the holy fervor inspired by Bernard as he cried, 'O ye who listen to me! Hasten to appease the anger of heaven, but no longer implore its goodness by vain complaints. Clothe yourselves in sackcloth, but also cover yourselves with your impenetrable bucklers. The din of arms, the danger, the labors, the fatigues of war, are the penances that God now imposes upon you. Hasten then to expiate your sins by victories over the Infidels, and let the deliverance of the holy places be the reward of your repentance.' As in the olden scene, the cry 'Deus vult! Deus vult! rolled over the fields, and was echoed by the voice of the orator: 'Cursed be he who does not stain his sword with blood.'"

When Bernard was finished the crowd enlisted en masse; they supposedly ran out of cloth to make crosses. Bernard is said to have flung off his own robe and began tearing it into strips to make more. Others followed his example and he and his helpers were supposedly still producing crosses as night fell.

Unlike the First Crusade, the new venture attracted royalty, such as Eleanor of Aquitaine, Queen of France; Thierry of Alsace, Count of Flanders; Henry, the future Count of Champagne; Louis's brother Robert I of Dreux; Alphonse I of Toulouse; William II of Nevers; William de Warenne, 3rd Earl of Surrey; Hugh VII of Lusignan, Yves II, Count of Soissons; and numerous other nobles and bishops. But an even greater show of support came from the common people. Bernard wrote to the pope a few days afterwards, "Cities and castles are now empty. There is not left one man to seven women, and everywhere there are widows to still-living husbands."

Bernard then passed into Germany, and the reported miracles which multiplied almost at his every step undoubtedly contributed to the success of his mission. Conrad III of Germany and his nephew Frederick Barbarossa, received the cross from the hand of Bernard. Pope Eugenius came in person to France to encourage the enterprise. As in the First Crusade, the preaching led to attacks on Jews; a fanatical French monk named Radulphe was apparently inspiring massacres of Jews in the Rhineland, Cologne, Mainz, Worms, and Speyer, with Radulphe claiming Jews were not contributing financially to the rescue of the Holy Land. The archbishop of Cologne and the archbishop of Mainz were vehemently opposed to these attacks and asked Bernard to denounce them. This he did, but when the campaign continued, Bernard traveled from Flanders to Germany to deal with the problems in person. He then found Radulphe in Mainz and was able to silence him, returning him to his monastery.

The last years of Bernard's life were saddened by the failure of the Second Crusade he had preached, the entire responsibility for which was thrown upon him. Bernard sent an apology to the Pope and it is inserted in the second part of his "Book of Considerations". There he explains how the sins of the crusaders were the cause of their misfortune and failures.

Wendish Crusade (1147)
Bernard preached the Wendish Crusade against Western Slavs, setting a goal to the crusade of battling them "until such a time as, by God's help, they shall either be converted or deleted".

Final years (1149–53)
The death of his contemporaries served as a warning to Bernard of his own approaching end. The first to die was Suger in 1152, of whom Bernard wrote to Eugene III, "If there is any precious vase adorning the palace of the King of Kings it is the soul of the venerable Suger." Conrad III and his son Henry died the same year. Bernard died at age sixty-three on 20 August 1153, after forty years of monastic life. He was buried at Clairvaux Abbey. After its destruction in 1792 by the French revolutionary government his remains were transferred to Troyes Cathedral.

Theology
Bernard was named a Doctor of the Church in 1830. At the 800th anniversary of his death, Pope Pius XII issued an encyclical about him, titled Doctor Mellifluus, in which he labeled him "the last of the Fathers". The central elements of Bernard's Mariology are how he explained the virginity of Mary, the "Star of the Sea", and her role as Mediatrix.

The first abbot of Clairvaux developed a rich theology of sacred space and music, writing extensively on both.

John Calvin and Martin Luther quoted Bernard several times in support of the doctrine of Sola Fide. Calvin also quotes him in setting forth his doctrine of a forensic alien righteousness, or as it is commonly called imputed righteousness.

Spirituality
Bernard emphasized the importance of lectio divina and contemplation for monks. The abbot had observed that when lectio divina was neglected, monasticism suffered. Bernard "noted centuries ago: the people who are their own spiritual directors have fools for disciples."

Legacy
Bernard's theology and Mariology continue to be of major importance. Bernard helped found 163 monasteries in different parts of Europe. His influence led Alexander III to launch reforms. He was canonized by Alexander III 18 January 1174. Cistercians honour him as one of the greatest early Cistercians.

His feast day is 20 August.

Bernard is Dante Alighieri's last guide, in Divine Comedy, as he travels through the Empyrean. Dante's narrative use of Bernard suggests that the saint was famous at the time for profound mysticism, his devotion to Mary, and his reputation for eloquence.

The Couvent et Basilique Saint-Bernard, a collection of buildings dating from the 12th, 17th, and 19th centuries, is dedicated to Bernard and stands in his birthplace of Fontaine-lès-Dijon.

Hymns
Bernard of Clairvaux is the attributed author of poems often translated in English hymnals as:
 * "O Sacred Head, Now Wounded"
 * "Jesus the Very Thought of Thee"
 * "Jesus, Thou Joy of Loving Hearts"

Works
The modern critical edition is Sancti Bernardi opera (1957–1977), edited by Jean Leclercq.

Bernard's works include:

 * Written in the defence of the Cistercians against the claims of the monks of Cluny.
 * Addressed to Pope Eugene III.
 * De moribus et officio episcoporum (in Latin). A letter to Henri Sanglier, Archbishop of Sens on the duties of bishops.
 * Addressed to Pope Eugene III.
 * De moribus et officio episcoporum (in Latin). A letter to Henri Sanglier, Archbishop of Sens on the duties of bishops.
 * Addressed to Pope Eugene III.
 * De moribus et officio episcoporum (in Latin). A letter to Henri Sanglier, Archbishop of Sens on the duties of bishops.
 * Addressed to Pope Eugene III.
 * De moribus et officio episcoporum (in Latin). A letter to Henri Sanglier, Archbishop of Sens on the duties of bishops.
 * De moribus et officio episcoporum (in Latin). A letter to Henri Sanglier, Archbishop of Sens on the duties of bishops.

His sermons are also numerous:

Many letters, treatises, and other works were falsely attributed to him; they are referred to as works by pseudo-Bernard. These include:
 * Most famous are his Sermones super Cantica Canticorum (Sermons on the Song of Songs). They may have found their origins in sermons preached to the monks of Clairvaux, but theories differ. These sermons contain an autobiographical passage, sermon 26, mourning the death of his brother, Gerard. After Bernard died, the English Cistercian Gilbert of Hoyland continued Bernard's incomplete series of 86 sermons on the biblical Song of Songs.
 * There are 125 surviving Sermones per annum (Sermons on the Liturgical Year).
 * There are also Sermones de diversis (Sermons on Different Topics).
 * 547 letters survive.
 * This was probably written at some point in the thirteenth century. It circulated extensively in the Middle Ages under Bernard's name and was one of the most popular religious works of the later Middle Ages. Its theme is self-knowledge as the beginning of wisdom; it begins with the phrase "Many know much, but do not know themselves".
 * This was probably written at some point in the thirteenth century. It circulated extensively in the Middle Ages under Bernard's name and was one of the most popular religious works of the later Middle Ages. Its theme is self-knowledge as the beginning of wisdom; it begins with the phrase "Many know much, but do not know themselves".

Translations

 * On consideration, trans by George Lewis, (Oxford, 1908) https://books.google.com/books?id=kkoJAQAAIAAJ
 * Select treatises of S. Bernard of Clairvaux: De diligendo Deo & De gradibus humilitatis et superbiae, (Cambridge: CUP, 1926)
 * On loving God, and selections from sermons, edited by Hugh Martin, (London: SCM Press, 1959) [reprinted as (Westport, CO: Greenwood Press, 1981)]
 * Cistercians and Cluniacs: St. Bernard's Apologia to Abbot William, trans M Casey. Cistercian Fathers series no. 1, (Kalamazoo: Cistercian Publications, 1970)
 * The works of Bernard of Clairvaux. Vol.1, Treatises, 1, edited by M. Basil Pennington. Cistercian Fathers Series, no. 1. (Spencer, Mass.: Cistercian Publications, 1970) [contains the treatises Apologia to Abbot William and On Precept and Dispensation, and two shorter liturgical treatises]
 * Bernard of Clairvaux, On the Song of Songs, 4 vols, Cistercian Fathers series nos 4, 7, 31, 40, (Spencer, MA: Cistercian Publications, 1971–80)
 * Letter of Saint Bernard of Clairvaux on revision of Cistercian chant = Epistola S[ancti] Bernardi de revisione cantus Cisterciensis, edited and translated by Francis J. Guentner, (American Institute of Musicology, 1974)
 * Treatises II : The steps of humility and pride on loving God, Cistercian Fathers series no. 13 (Washington: Cistercian Publications, 1984)
 * Five books on consideration: advice to a Pope, translated by John D. Anderson & Elizabeth T. Kennan. Cistercian Fathers Series no. 37. (Kalamazoo, MI: Cistercian Publications, 1976)
 * The Works of Bernard of Clairvaux. Volume Seven, Treatises III: On Grace and free choice. In praise of the new knighthood, translated by Conrad Greenia. Cistercian Fathers Series no. 19, (Kalamazoo, Mich.: Cistercian Publications Inc., 1977)
 * The life and death of Saint Malachy, the Irishman translated and annotated by Robert T. Meyer, (Kalamazoo, Mich.: Cistercian Publications, 1978)
 * Bernard of Clairvaux, Homiliae in laudibus Virginis Matris, in Magnificat: homilies in praise of the Blessed Virgin Mary translated by Marie-Bernard Saïd and Grace Perigo, Cistercian Fathers Series no. 18, (Kalamazoo, MI: Cistercian Publications, 1979)
 * Sermons on Conversion: on conversion, a sermon to clerics and Lenten sermons on the psalm "He Who Dwells", Cistercian Fathers Series no. 25, (Kalamazoo, MI: Cistercian Publications, 1981)
 * Bernard of Clairvaux, Song of Solomon, translated by Samuel J. Eales, (Minneapolis, MN: Klock & Klock, 1984)
 * St. Bernard's sermons on the Blessed Virgin Mary, translated from the original Latin by a priest of Mount Melleray, (Chumleigh: Augustine, 1984)
 * Bernard of Clairvaux, The twelve steps of humility and pride; and, On loving God, edited by Halcyon C. Backhouse, (London: Hodder and Stoughton, 1985)
 * St. Bernard's sermons on the Nativity, translated from the original Latin by a priest of Mount Melleray, (Devon: Augustine, 1985)
 * Bernard of Clairvaux : selected works, translation and foreword by G.R. Evans; introduction by Jean Leclercq; preface by Ewert H. Cousins (New York: Paulist Press, 1987) [contains the treatises On conversion, On the steps of humility and pride, On consideration, and On loving God; extracts from Sermons on The song of songs, and a selection of letters]
 * Conrad Rudolph, The 'Things of Greater Importance': Bernard of Clairvaux's Apologia and the Medieval Attitude Toward Art, (Philadelphia: University of Pennsylvania Press, 1990) [Includes the Apologia in both Leclercq's Latin text and English translation]
 * Love without measure: extracts from the writings of St Bernard of Clairvaux, introduced and arranged by Paul Diemer, Cistercian studies series no. 127, (Kalamazoo, Mich. : Cistercian Publications, 1990)
 * Sermons for the summer season: liturgical sermons from Rogationtide and Pentecost, translated by Beverly Mayne Kienzle; additional translations by James Jarzembowski, (Kalamazoo, Mich: Cistercian Publications, 1991)
 * Bernard of Clairvaux, On loving God, Cistercian Fathers series no. 13B, (Kalamazoo, MI: Cistercian Publications, 1995)
 * Bernard of Clairvaux, The parables & the sentences, edited by Maureen M. O'Brien. Cistercian Fathers Series no. 55, (Kalamazoo, MI: Cistercian Publications, 2000)
 * Bernard of Clairvaux, On baptism and the office of bishops, on the conduct and office of bishops, on baptism and other questions: two letter-treatises, translated by Pauline Matarasso. Cistercian Fathers Series no. 67, (Kalamazoo, MI: Cistercian Publications, 2004)
 * Bernard of Clairvaux, Sermons for Advent and the Christmas season translated by Irene Edmonds, Wendy Mary Beckett, Conrad Greenia; edited by John Leinenweber; introduction by Wim Verbaal. Cistercian Fathers Series no. 51, (Kalamazoo, MI: Cistercian Publications, 2007)
 * Bernard of Clairvaux, Sermons for Lent and the Easter Season, edited by John Leinenweber and Mark Scott, OCSO. Cistercian Fathers Series no. 52, (Kalamazoo, MI: Cistercian Publications, 2013)

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Bernard of Clairvaux


text:
Talk:Baptist Church

So Why is this topic here? Baptist already is here, with a lot of details...

title: Talk:Baptist Church


text:
Bishkek

Bishkek, formerly known as Pishpek and Frunze, is the capital and largest city of Kyrgyzstan. Bishkek is also the administrative centre of the Chüy Region. Bishkek is situated near the border with Kazakhstan and has a population of 1,074,075, as of 2021. Bishkek is the primate city of Kyrgyzstan—it is the sole metropolis in the country, and about 17% of all inhabitants of the country live in Bishkek's metropolitan area.

The Khanate of Kokand established the fortress of Pishpek in 1825 to control local caravan routes and to collect tribute from Kyrgyz tribes. On 4 September 1860, with the approval of the Kyrgyz, Russian forces led by Colonel Apollon Zimmermann destroyed the fortress. In the present day, the fortress ruins can be found just north of Jibek jolu Street, near the new main mosque. A Russian settlement was established in 1868 on the site of the fortress under its original name, Pishpek. It lay within the General Governorship of Russian Turkestan and its Semirechye Oblast.

The Kara-Kirghiz Autonomous Oblast was established in 1925 in Russian Turkestan, promoting Pishpek to its capital. In 1926, the Communist Party of the Soviet Union renamed the city Frunze, after Bolshevik military leader Mikhail Frunze (1885–1925), who was born there. Frunze became the capital of the Kirghiz Soviet Socialist Republic in 1936, during the final stages of national delimitation in the Soviet Union. In 1991, the Kyrgyz parliament changed the capital's name to Bishkek.

Bishkek is situated at an altitude of about 800 m, just off the northern fringe of the Kyrgyz Ala-Too Range, an extension of the Tian Shan mountain range. These mountains rise to a height of 4895 m. North of the city, a fertile and gently undulating steppe extends far north into neighboring Kazakhstan. The river Chüy drains most of the area. Bishkek is connected to the Turkestan–Siberia Railway by a spur line.

Bishkek is a city of wide boulevards and marble-faced public buildings combined with numerous Soviet-style apartment blocks surrounding interior courtyards. There are also thousands of smaller, privately built houses, mostly outside the city centre. Streets follow a grid pattern, with most flanked on both sides by narrow irrigation channels, which provide water to trees which provide shade during the hot summers.

Etymology
Bishkek is supposedly named after the paddle used to churn the fermenting milk.

The official website of the Bishkek's city hall provides the following etymological justification for the name of the city: the pregnant wife of a hero lost a paddle used to churn kumis. While looking for it, she suddenly gave birth to a boy, who she named Bishkek. Bishkek would grow up to be a noble figure and after his death, was buried on a mound near the banks of the Alamüdün. There, a tombstone was erected. The building was seen and described by travelers of the 17th and 18th centuries.

History
Based on DNA evidence, the area near Bishkek is considered one of the possible origins of the Black Death between AD 1346 and 1353.

Kokhand rule
Originally a caravan rest stop, possibly founded by the Sogdians, on one of the branches of the Silk Road through the Tian Shan range, the location was fortified in 1825 by the khan of Kokand with a mud fort. In the last years of Kokhand rule, the Pishpek fortress was led by Atabek, the Datka. In 1844, the forces of Ormon Khan, the leader of the Кыргыз хандыгы, briefly captured the fortress.

Tsarist era
In 1860, Imperial Russia annexed the area, and the military forces of Colonel Apollon Zimmerman took and razed the fort. Colonel Zimmermann rebuilt the town over the destroyed fort and appointed field-Poruchik Titov as head of a new Russian garrison. The Imperial Russian government redeveloped the site from 1877 onward, encouraging the settlement of Russian peasants by giving them fertile land to develop.

Soviet era
In 1926, the city became the capital of the newly established Kirghiz ASSR and was renamed Frunze after Mikhail Frunze, Lenin's close associate who was born in Bishkek and played key roles during the revolutions of 1905 and 1917 and during the Russian Civil War of the early 1920s.

Independence era
The early 1990s were a tumultuous time for Bishkek. In June 1990, a state of emergency was declared following severe ethnic riots in southern Kyrgyzstan that threatened to spread to the capital. The city was renamed Bishkek on 5 February 1991, and Kyrgyzstan achieved independence later that year during the breakup of the Soviet Union. Before independence, the majority of Bishkek's population were ethnic Russians. In 2004, Russians made up approximately 20% of the city's population, and about 7–8% in 2011.

Bishkek is Kyrgyzstan's financial centre, with all of the country's 21 commercial banks headquartered there. During the Soviet era, the city was home to many industrial plants, but most have been shut down since 1991 or now operate on a much-reduced scale. One of Bishkek's largest employment centres today is the Dordoy Bazaar open market, where many of the Chinese goods imported to CIS countries are sold.

Orientation
Although Bishkek itself is relatively young, its surrounding area has some sites of interest dating to prehistoric times. There are also sites from the Greco-Buddhist period, the period of Nestorian influence, the era of the Central Asian khanates, and the Soviet period. The central part of the city is laid out on a rectangular grid plan. The city's main street is the east-west Chüy Avenue (Chüy Prospekti), named after the region's main river. In the Soviet era, it was called Lenin Avenue. Along or near it are many important government buildings and universities. These include the Academy of Sciences compound. The westernmost section of the avenue is known as Deng Xiaoping Avenue.

The main north–south street is Yusup Abdrakhmanov Street, still commonly referred to by its old name, Sovietskaya Street. Its northern and southern sections are called, respectively, Yelebesov and Baityk Batyr Streets. Several major shopping centres are located along with it, and in the north, it provides access to Dordoy Bazaar.

Erkindik ("Freedom") Boulevard runs from north to south, from the main railroad station (Bishkek II) south of Chüy Avenue to the museum quarter and sculpture park just north of Chüy Avenue, and further north toward the Ministry of Foreign Affairs. In the past, it was called Dzerzhinsky Boulevard, named after a Communist revolutionary, Felix Dzerzhinsky, and its northern continuation is still called Dzerzhinsky Street.

An important east–west street is Jibek Jolu ('Silk Road'). It runs parallel to Chüy Avenue about 2 km north of it and is part of the main east–west road of Chüy Region. Both the eastern and western bus terminals are located along Jibek Jolu.

There is a Roman Catholic church located at ul. Vasiljeva 197 (near Rynok Bayat). It is the only Catholic cathedral in Kyrgyzstan.

A stadium named in honour of Dolon Omurzakov is located near the centre of Bishkek. This is the largest stadium in the Kyrgyz Republic.

City centre

 * Kyrgyz State Historical Museum, located in Ala-Too Square, the main city square.
 * State Museum of Applied Arts, containing examples of traditional Kyrgyz handicrafts.
 * Frunze House Museum.
 * Statue of Ivan Panfilov in the park near the White House.
 * An equestrian statue of Mikhail Frunze stands in a large park (Boulevard Erkindik) across from the train station.
 * The train station was built in 1946 by German prisoners of war and has survived since then without further renovation or repairs; most of those who built it perished and were buried in unmarked pits near the station.
 * The main government building, the White House, is a large seven-story marble building and the former headquarters of the Communist Party of the Kirghiz SSR.
 * At Ala-Too Square there is an independence monument where the changing of the guards may be watched.
 * Osh Bazaar, west of the city centre, is a large, picturesque produce market.
 * Kyrgyz National Philharmonic, concert hall.

Outer neighbourhoods
The Dordoy Bazaar, just inside the bypass highway on the north-eastern edge of the city, is a major retail and wholesale market.

Outside the city
The Kyrgyz Ala-Too mountain range, some 40 km away, provides a spectacular backdrop to the city; the Ala Archa National Park is only a 30 to 45 minutes drive away.

Distances
Bishkek is about 300 km away directly from the country's second largest city Osh. However, its nearest large city is Almaty of Kazakhstan, which is 190 km to the east. Furthermore, it is 470 km from Tashkent (Uzbekistan), 680 km from Dushanbe (Tajikistan), and about 1,000 km each from Astana (Kazakhstan), Ürümqi (China), Islamabad (Pakistan), and Kabul (Afghanistan).

Climate
Bishkek has a Mediterranean-influenced humid continental climate (Köppen climate classification Dsa), as the average mean temperature in the winter is below 0 C. Average precipitation is around 440 mm per year. Average daily high temperatures range from 3 C in January to about 31 C during July. The summer months are dominated by dry periods, punctuated by the occasional thunderstorm, which produces strong gusty winds and rare dust storms. The mountains to the south provide a natural boundary and protection from damaging weather, as does the smaller mountain chain that runs north-west to south-east. In the winter months, sparse snow storms and frequent heavy fog are the dominating features. There are sometimes temperature inversions, during which the fog can last for days at a time.

Demographics
Bishkek is the most populated city in Kyrgyzstan. Its population, estimated in 2021, was 1,074,075. From the foundation of the city to the mid-1990s, ethnic Russians and other peoples of European descent (Ukrainians, Germans) comprised the majority of the city's population. According to the 1970 census, the ethnic Kyrgyz were only 12.3%, while Europeans comprised more than 80% of the Frunze population. Now Bishkek is a predominantly Kyrgyz city, with 75% of its residents Kyrgyz, while European peoples make up around 15% of the population. Despite this fact, Russian is the main language while Kyrgyz continues losing ground, especially among the younger generations.

Air quality
Emissions of air pollutants in Bishkek amounted to 14,400 tons in 2010. Among all cities in Kyrgyzstan, the level of air pollution in Bishkek is the highest, occasionally exceeding maximum allowable concentrations by several times, especially in the city centre. For example, concentrations of formaldehyde occasionally exceed maximum allowable limits by a factor of four. The hydrogeologist Zheenbek Kulbekov identifies coal-heating mainly in informal settlements (samozakhvat), the exhaust from private vehicles and the lack of air circulation as the three main factors for the grave air pollution in Kyrgyzstan’s capital. The latter is mainly due to the haphazard construction of private multi-story buildings - in contradiction to former city plans developed up until the end of the USSR - which prompted discussion on a moratorium on the further construction of high-rise buildings.

Responsibility for ambient air quality monitoring in Bishkek lies with the Kyrgyz State Agency of Hydrometeorology. There are seven air-quality monitoring stations in Bishkek, measuring levels of sulfur dioxide, nitrogen oxides, formaldehyde, and ammonia.

Economy
Bishkek uses the Kyrgyzstan currency, the som. The som's value fluctuates regularly but averaged around 85 som per U.S. dollar as of March 2023. The economy in Bishkek is primarily agricultural, and agricultural products are sometimes bartered in the outlying regions. The streets of Bishkek are regularly lined with produce vendors in a market-style venue. In most of the downtown area there is a more urban cityscape with banks, stores, markets, and malls. Sought-after goods include hand-crafted artisan pieces, such as statues, carvings, paintings, and many nature-based sculptures.

Housing
As with many cities in post-Soviet states, housing in Bishkek has undergone extensive changes since the collapse of the Soviet Union. While housing was formerly distributed to citizens in the Soviet era, housing in Bishkek has since become privatised.

Though single-family houses are slowly becoming more popular, the majority of the residents live in Soviet-era apartments. Despite the Kyrgyz economy experiencing growth, increases in available housing have been slow with very little new construction and a doubling of prices from 2001 to 2002. This changed by the 2010s when an unprecedented housing boom has transformed the city. By 2021, over 246 construction firms were active in Kyrgyzstan, primarily focusing on upscale residences, often marketed as 'business class' or 'premium class' accommodations. The southern part of the city, where a significant portion of new constructions is concentrated, faces a critical concern due to its proximity to the Issyk-Ata fault line. Compounded by the inadequately seismic-proof architecture of most of these buildings, this situation poses a serious threat to the safety of residents and has sparked criticism. Limited land availability propels private developers to encroach into socialist-era residential zones, resulting in the loss of green spaces and vital social infrastructure, including sports fields and playgrounds.

Those unable to afford the high housing price within Bishkek, notably internal migrants from rural villages and small provincial towns, often have to resort to informal squatter settlements on the city's outskirts such as Ak Jar, Ak Jol, Ak Örgö, Altyn Kazyk, Archa Beshik, Kalys-Ordo, Kayndy-2, Kelechek, Muras-Ordo and TETS-2 Yntymak. These urban settlements are estimated to house 400,000 people or about 30 percent of Bishkek's population. While many of the settlements have lacked basic necessities such as electricity and running water, recently, the local government has pushed to provide these services.

Government
Local government is administered by the Bishkek Mayor's Office. Askarbek Salymbekov was mayor until his resignation in August 2005, after which his deputy, Arstanbek Nogoev, took over the mayorship. Nogoev was in turn removed from his position in October 2007 through a decree of President Kurmanbek Bakiyev and replaced by businessman and former first deputy prime minister Daniar Usenov. In July 2008 former head of the Kyrgyz Railways Nariman Tuleyev was appointed mayor, who was dismissed by the interim government after 7 April 2010. From April 2010 to February 2011 Isa Omurkulov, also a former head of the Kyrgyz Railways, was an interim mayor, and from 4 February 2011 to 14 December 2013 he was re-elected the mayor of Bishkek. Kubanychbek Kulmatov was nominated for election by parliamentary group of Social Democratic Party of Kyrgyzstan in city kenesh, and he was elected as a new mayor on 15 January 2014, and stepped down on 9 February 2016. The next mayor, Albek Sabirbekovich Ibraimov, was also nominated for election by parliamentary group of Social Democratic Party of Kyrgyzstan in city kenesh, and Bishkek City Kenesh elected him on 27 February 2016. The current mayor is Emil Abdykadyrov, who was elected on 24 February 2022.

Administrative divisions
Bishkek city covers 169.6 km2 and is administered separately and not part of any region. Besides the city proper, one urban-type settlement and one village are administered by the city: Chong-Aryk and Orto-Say. The city is divided into 4 districts: Birinchi May, Lenin, Oktyabr and Sverdlov. Chong-Aryk and Orto-Say are part of Lenin District. Since the collapse of the Soviet Union, there has been discussion of replacing the Soviet era district names with ones that reflect Kyrgyz identity and history. Other former Soviet republics have widely replaced Soviet era place names; despite renaming the capital in 1991, Kyrgyzstan is the only nation in Central Asia to retain Soviet era names for districts in its capital.

Culture
Bishkek is culturally the country's most important city. It is home to the National Library of the Kyrgyz Republic as well as a number of museums, e.g. the Kyrgyz State Historical Museum or the M. V. Frunze Museum. The national public broadcasting service KTRK or Kyrgyz Television is based in Bishkek. Newspapers in Bishkek include the English-language Bishkek Observer, the world's only dungan-language newspaper called Huimin bao and the  Russian-language Vecherniy Bishkek newspaper.

Religion
The largest religion is Sunni Islam, but since many Russians live in Kyrgyzstan, there is also a large Russian Orthodox community. The Bishkek Central Mosque is one of the largest in Central Asia. Bishkek is home to the Roman Catholic Apostolic Administration of Kyrgyzstan.

Sports
Bishkek is home to Dolen Omurzakov Stadium, the largest football stadium in Kyrgyzstan and the only one eligible to host international matches. Several Bishkek-based football teams play on this pitch, including six-time Kyrgyzstan League champions, Dordoi Bishkek. Others include Alga Bishkek, Ilbirs Bishkek, and RUOR-Guardia Bishkek.

Bishkek hosted the 2014 IIHF Challenge Cup of Asia – Division I.

Education
Educational institutions in Bishkek include: In addition, the following international schools serve the expatriate community in Bishkek:
 * APAP KR
 * American University of Central Asia
 * Arabaev Kyrgyz State University
 * Bishkek Humanities University
 * International Atatürk-Alatoo University
 * International University of Kyrgyzstan
 * Kyrgyz International University NRZ
 * Kyrgyz-Russian Slavic University
 * I.K. Akhunbaev Kyrgyz State Medical Academy
 * Kyrgyz State National University
 * Kyrgyz Technical University
 * Kyrgyz-Russian State University
 * Kyrgyz-Turkish Manas University
 * Kyrgyz Uzbek University
 * Plato University of Management and Design
 * University of Central Asia
 * European School in Central Asia
 * Oxford International School Bishkek
 * Hope Academy of Bishkek
 * QSI International School of Bishkek
 * Silk Road International School

Mass public transport
Public transportation includes buses, electric trolleybuses, and public vans (known in Russian as marshrutka). The first bus and trolley bus services in Bishkek were introduced in 1934 and 1951, respectively.

Taxi cabs can be found throughout the city.

The city is considering designing and building a light rail system.

Commuter and long-distance buses
There are two main bus stations in Bishkek. The smaller old Eastern Bus Station is primarily the terminal for minibusses to various destinations within or just beyond the eastern suburbs, such as Kant, Tokmok, Kemin, Issyk Ata, or the Korday border crossing.

Long-distance regular bus and minibus services to all parts of the country, as well as to Almaty (the largest city in neighbouring Kazakhstan) and Kashgar, China, run mostly from the newer grand Western Bus Station; only a smaller number run from the Eastern Station.

The Dordoy Bazaar on the north-eastern outskirts of the city also contains makeshift terminals for frequent minibusses to suburban towns in all directions (from Sokuluk in the west to Tokmak in the east) and to some buses taking traders to Kazakhstan and Siberia.

Rail
, the Bishkek-2 railway station sees only a few trains a day. It offers a popular three-day train service from Bishkek to Moscow.

There are also long-distance trains that leave for Siberia (Novosibirsk and Novokuznetsk), via Almaty, over the TurkSib route, and to Yekaterinburg (Sverdlovsk) in the Urals, via Astana. These services are remarkably slow (over 48 hours to Yekaterinburg), due to long stops at the border and the indirect route (the trains first have to go west for more than a 100 km before they enter the main TurkSib line and can continue to the east or north). For example, as of the fall of 2008, train No. 305 Bishkek-Yekaterinburg was scheduled to take 11 hours to reach the Shu junction—a distance of some 269 km by rail, and less than half of that by road.

Air
The city is served by Manas International Airport (IATA code FRU), located approximately 25 km north-west of the city centre.

In 2001, the United States obtained the right to use Manas International Airport as an air base for its military operations in Afghanistan and Iraq. Russia subsequently (2003) established an airbase of its own (Kant Air Base) near Kant, some 20 km east of Bishkek. It is based at a facility that used to be home to a major Soviet military pilot training school; one of its students, Hosni Mubarak, later became president of Egypt.

Notable people

 * Talant Dujshebaev (born 1968), handball coach and former handball player (voted 2nd IHF World Player of the Century)
 * Roza Isakovna Otunbayeva (born 1950), third president of Kyrgyzstan
 * Chinghiz Aitmatov (1928-2008), writer
 * Tugelbay Sydykbekov (1912–1997), writer
 * Mikhail Frunze (1885–1925), after whom the city was named from 1926 to 1991
 * Nasirdin Isanov (1943–1991), first prime minister of Kyrgyzstan
 * Sergei B. Korolev (born 1962), First Deputy Director of the Federal Security Service
 * Orzubek Nazarov (born 1966), former WBA lightweight boxing champion
 * Vladimir Perlin (born 1942), cellist
 * Denis Petrashov (born 2000), swimmer, Youth Games and Maccabiah Games medalist
 * Salizhan Sharipov (born 1964), first cosmonaut of the independent Kyrgyz Republic
 * Antonina Shevchenko (born 1984), kickboxer
 * Valentina Shevchenko (born 1988), kickboxer and UFC champion
 * Natalya Tsyganova (born 1971), 800m medallist at the World and European championships, representing Russia

Twin towns – sister cities
Bishkek is twinned with:

 * 🇰🇿 Almaty, Kazakhstan (1994)
 * 🇹🇷 Ankara, Turkey (1992)
 * 🇹🇲 Ashgabat, Turkmenistan (2018)
 * 🇺🇸 Colorado Springs, United States (1994)
 * 🇶🇦 Doha, Qatar (2014)
 * 🇰🇷 Gumi, South Korea (1991)
 * 🇹🇷 İzmir, Turkey (1994)
 * 🇺🇦 Kyiv, Ukraine (1997)
 * 🇨🇳 Lianyungang, China (2015)
 * 🇰🇿 Astana, Kazakhstan (2011)
 * 🇮🇷 Qazvin, Iran (2003)
 * 🇹🇷 Samsun, Turkey
 * 🇧🇪 Vassal, Belgium (2012)
 * 🇨🇳 Shenzhen, China (2016)
 * 🇺🇿 Tashkent, Uzbekistan
 * 🇮🇷 Tehran, Iran (1994)
 * 🇹🇷 Trabzon, Turkey (2014)
 * 🇷🇺 Ufa, Russia (2017)
 * 🇨🇳 Ürümqi, China (1993)
 * 🇨🇳 Wuhan, China (2016)
 * 🇨🇳 Yinchuan, China (2000)

title: Bishkek