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JOURNAL
OP THE
ASIATIC SOCIETY OF BENGAL.
VOL. LVI.
PART I. (History, Antiquities, &c.)
(Nos. I to III. — 1887 : with 10 plates.)
EDITED BY
Jhe J^hilo logical ^Secretary.
“ It will flourish, if naturalists, chemists, antiquaries, philologers, and men of science
in different parts of Asia , will commit their observations to writing, and send them to
the Asiatic Society at Calcutta. It will languish, if such communications shall be long
intermitted ; and it will die away, if they shall entirely cease.” SIR Wll. JONES.
CALCUTTA :
PRINTED BY J. W. THOMAS, AT THE BAPTIST MISSION PRESS,
AND PUBLISHED BY THE
ASIATIC SOCIETY, 57, PARK STREET.
1887.
«w
I
CONTENTS
OP
JOURNAL, ASIATIC SOCIETY OF BENGAL, Vol. LVI, Part I,
for 1887.
No. I.
Page
A brief account of Tibet from “ Dsam Ling Gyeshe,” the well-known
geographical work of Lama Tsanpo Nomankhan of Amdo.—°
Translated by Sarat Chandra Das, C. I. E . 1
Sitd's Window or Buddha's Shadow cave. — By S. J. Cockburn, Esq.,
M. A. S. Bengal, . 31
No. II.
The Safwi Dynasty of Persia. (With four Plates of unpublished
coins.)— By E. E. Oliver, M. I. C. E., M. R. A. S . 37
Antiquities at Nagari.—By Kavi Raj Shyamal, Das, M. R. A. S.,
F. R. H. S. Translated by Bab \j Ram Prasad. ( With two
Plates ), . 74
Notes on the city of PLirdt. — By Captain C. E. Yate, Political Officer ,
Afghan Boundary Commission , . 84
Three new copper-plate grants of Govindachandra Deva of Kanauj,
dated Samvat 1180, 1181, and 1185. (With three Plates.) — By
A. Fuhrer, Ph. D . 106
No. III.
Kashmiri Biddles.— By the Rev. J. Hinton Knowles, F. R. G. S.,
M. R. A. S., etc . 125
Notes on a Donative Inscription of Vidyddhara Bhanja , belonging to
C. T. Metcalfe, Esq., Commissioner of the Orissa Division.
(With a Plate) — By Rajendralala Mitra, LL. D., C. I. E. ... 154
Notes on the ancient mounds in the Quetta District. — By Major J. F.
Garwood, R. E. ( With a Plate.) . 161
The mother of Jahangir. — By H. Beveridge, C. S . 164
Notes on the Coins mentioned by Major Raverty in his notes to his
Translation of the Tdbaqdt-i-Nasiri. — By Chas. J. Rodgers,
M. R. A. S., Assoc, M. A. S. B . 167
Digitized by the Internet Archive
in 2018 with funding from
BHL-SIL-FEDLINK
https://archive.org/details/journalofasiatic5618asia
LIST OF PLATES
IN
JOURNAL, ASIATIC SOCIETY OF BENGAL, Vol. LYI, Part I,
for 1887.
Pis. I— IV, (pp. 64=73). Silver Coins of the Safwi Dynasty of Persia.
PI. Y, (p. 75). The Ubh’ Diwal or Akbar’s Lamp, near Nagari.
--'''PI. Ya, (p. 77). Two Ancient Inscriptions from Nagari.
PI. YI, (p. 108). The Raiwan Grant of Govinda Chandra Deva of
Kananj, Sam. 1180.
_.P1. VII and VIII, (pp. 114 and 119) Two Benares Grants of Govinda
Chandra Deva of Kananj, Sam. 1181 and 1185.
PI. IX, (p. 159). Grant of Vidyadhara Bhanja Deva.
PI. X, (p. 163). A Bronze statue of Hercules, found in the Quetta Miri.
ERRATUM.
P. 77, 1. 14, read S. 1561 (19 April 1504) instead of S. 1566 (1510).
■
INDEX
TO
JOURNAL, ASIATIC SOCIETY OF BENGAL, Vol. LVI, Part I,
FOR
1887.
Abba'S I, king of Persia, p. 44.
- ■ — -, coins of, p. 68.
- , II, of Persia, p. 48.
- , coins of, p. 68.
- , III, of Persia, p. 56.
- , coins of, p. 71.
Abdul Hak Abid, Maulavf, translations
of Persian inscriptions, pp. 84, 100.
Abu Isma’il Khaja Abdullah, inscriptions
on tomb of, pp. 88, 89.
’Adil Shah, of Persia, p. 59.
Afghan kings of Persia, p. 51.
Ahmad Shah Durani, in Persia, p. 59.
Akbar’s Lamp, p. 75.
’Ali Musa Rasa Imam, coins struck in
the name of, pp. 60, 71.
Antiquities of Nagari, p. 74.
Ashraf, king of Persia, p. 54.
- , coins of, p. 70.
Benares, copperplate grant of Go-
vindachandra, p. 113.
- , another, p. 118.
Beveridge, H., the mother of Jahangir,
p. 164.
Bhanja or Bhanjana, race of kings,
p. 156.
Buddha’s Shadow cave, p. 31.
(jOCKBURN, S. J., Sita’s window or
Buddha’s Shadow cave, p. 31.
Coins of the Safwi Dynasty, pp. 74, 67.
- , mentioned in Major Raverty’s
translations of the Tabaqat-i-Na-
§iri, p. 167.
Copper-plate grants of Govindachandra
Deva, p. 106.
Das, Sarat Chandra, a brief account
of Tibet, p. 1.
Dost Muhammad Khan, tombstone of
p. 90. ’
Dsam Ling Gyeshe, a geographical work
on Tibet, p. 1.
■Bath ’All Shah, of Persia, coins of
p. 73.
Fiihrer, Dr. A., three new copper-plate
grants of Govinda Chandra Deva of
Kanauj, p. 106.
VJARWOOD, Major J. F., notes on the
ancient mounds in the Quetta District,
p. 161.
Genealogy of the Safwi Dynasty of Per¬
sia, p. 61.
“ of the Bhanja race, p. 156.
Govinda Chandra Deva, copper-plate
grants of, p. 106.
Grants, copper-plate, of Govinda Chan¬
dra Deva, p. 106.
Gurgin Khan, a Persian General, p. 50.
Hathiom
p. 74.
ka bara,
near
Hirat, notes on city of, p. 84.
Nagari,
NSCRIPTIONS, at Nagari, pp. 78, 79.
> at Ghasnndi, p. 77.
, at Hirat, p. 86.
, of Govinda Chandra
Deva, p. 106.
‘ • of Vidyadhara Bhan-
ja, p. 154.
~ " > Prabhasa cave, d.
34. y
Index.
• • •
Till
Isma’il I, of Persia, p. 39.
- , coins of, pp. 64, 65.
- II, of Persia, p. 42.
- , coins of, p. 67.
J AHANGrR, mother of, p. 164.
HlAXAUJ, grants of Govinda Chandra
Deva of, p. 106.
Kashmiri Riddles, p. 125.
Knowles, Rev. J. Hinton, Kashmiri Rid¬
dles, p. 125.
j^AHMlTD, Afghan King of Persia,
p. 51.
- - , coins of, p. 70.
Miri, or citadel of Quetta, p. 161.
Mitra, Dr. Rajendralala, notes on a do¬
native inscription of Vidhyadhara
Bhanja, p. 154.
Mounds, ancient in Quetta District, p.
161.
Muhammad Karim Khan, king of Persia,
p. 60.
- , coins of, p. 72.
- Khan, of Persia, coins of, p.
73.
- , Khodabanda, king of Persia,
p. 43.
- , coins of, p. 67.
IN^ADIR Shah, of Persia, pp. 55 — 59.
- , coins of, pp. 57, 71, 72.
Nagari, antiquities of, p. 74.
OlIVER, E. E., the Safwi Dynasty of
Persia, p. 37.
i RABIIA'SA, ancient cavo near, p. 31.
- inscription at, p. 34.
Persia, tho Rufwf dynasty of, p. 37.
- Afgliun kings of, p. Gl.
QlPCHAQ T/it/irs, in Persia, p. 48.
Quetta District, ancient mounds in, p.
161.
AIWAN,copper-plate grant of Kanauj,
p. 106.
Raverty, Major, coins mentioned in his
translation of the Tabaqat-i-Nasirf, p.
167.
Riddles, Kashmiri, p. 125.
Rodgers, Chas. J., notes on the coins
mentioned in Major Raverty’s trans¬
lation of the Tabaqat-i-Nasiri, p. 167.
SaFWI, king of Persia, p. 47.
•
Safwi, dynasty of Persia, p. 37.
- , genealogy of, p. 61.
- , contemporary Rulers, p. 63.
- , coins of, pp. 64ff.
Shah Husain, of Persia, pp. 49, 60.
- , coins of, pp. 69, 73.
Shah Rukh, of Persia, p. 60.
- , coins of, p. 72.
- , inscriptions, pp. 86, 96.
Sita’s Window cave, p. 31.
Sulaiman I, of Persia, p. 49.
- . coins of, pp. 68, 69.
- II, of Persia, p. 60.
Syamal Das, Kaviraj, the antiquities of
Nagari, p. 74.
TaBAQAT-I-NASIRI', coins mentioned
" in Major Raverty’s translations of, p.
167v
Tahmasp I, of Persia, p. 41.
- , coins of, pp. 66, 67.
- II, of Persia, pp. 52, 53, 54, 59,
60.
- , coins of, pp. 60, 61, 70, 71.
Tibet, brief account of, p. 1.
TJ BH’DI'WAL, or Akbar’s lamp, p. 75.
’Usmanli Turks in Persia, p. 44.
Uzbak, invading Persia, pp. 41, 43, 45.
YlDYADIIARA Bhanja, donative ins¬
cription of, p. 154.
YaTE, Captain C. E., notes on tho city
of 1 1 irdt, p. 8 1 .
UBDATU-T-TAWARTKII, pp. 37, Gl.
JOURNAL
OF THE
ASIATIC SOCIETY OF BENGAL
Part I.— HISTORY, LITERATURE, &e.
No. I.— 1887.
A brief account of Tibet from “ Dsam Ling Gyeshe ,” the well-known geo¬
graphical work of Lama Tsanpo Nomankhan of Amdo — Translated
by Sarat Chandra Das, C. I. E.
In the sacred Buddhist scriptures called Chhos mngon-par mdsod
(Abhidharma kosha) occurs the following : —
“ Hence northward there lie black mountains nine,
11 Which passed, the lofty snow-clad peaks appear,
“ Beyond which extend Himavat, the realm of snow/’
This alludes to the long ranges of both low and lofty mountains
which intervene between Uddayana (Afghanistan) and the Chinese
province of Yunan. The great country of Himavat, which is the chosen
land of Arya Chanrassig (Avalokiteshvara) for the propagation of Bud¬
dhism, and which stands aloof from the rest of the world on account of
the lofty snow barriers which surround it, is known by the general name
of Po. That country is to a great extent higher than the surrounding
countries. The Hor country of Kapistan (Yarkand and Kashgar)
touches it on the north-west, and the great province of Tsongkha in
Amdo, well known for its being the birthplace of the illustrious Tsong-
khapa, separates it from China on the north-east.
Possessing a temperate climate, it enjoys immunity from the op¬
pressive effects of the extremes of heat and cold. It is to a great extent
# [This paper is a reprint from a report to the Government. In the absence
of the author from India, it was not thought advisable to mako any alterations in
it. Ed.]
A
2
Sarat Chandra Das — A brief account of Tibet [No. 1,
free from the ravages of famine, wild animals, venomous snakes and
insects. The snowy mountains of Tesi, Chomo-kankar, Phnlahari, Kula-
kangri in Lhobra, Habe in Upper Yang, Chhyi-kang, Tsarita and Nan-
chhen-thangla in Do-A’lands, Yarlha Shambn, Toirikarpo, Kha-wa-Lodi7,
Shabra Karpo, Machhen Pomra, and others stand exalted with uplifted
" hoary heads, like so many glittering chhortens of rock crystal. There are
also the mountains called Hoti-gongyaZ, Mari Rab Chyam, Jomo nagri,
Kong-tsun-demo, &c., abounding in numerous fragrant herbs of wonder¬
ful medicinal properties, and clothed in charming pasture. Resides
these, numberless black mountains fill the country. The lakes are
Mapham Gyu-mtsko, Crnam-'mtslio phyug mo, Tsha-wtsho, Yar-7ibrog
^yu-mtslio, Pkag-mtsho, AZtsho skyareng sngoreng, Khri-^shor, Gya7-mo.
Numerous other lakes of sweet, pure and sparkling water are scattered
all over the country. The great rivers such as the Tsang-po, Senge
khabab (Indus), Mab-chya khabab, Tsha-shika, Lja-chliu Dngu?-ckku,
Ebri-ckhu, G'ser-gyi phye-ma (Golden sand), Nag-ckhu, I?gya7-mo
DnguZ-chliu, iEna-ckku (Hoangho), $me-chku Rbe-chhu, Bsang-chhu,
.Ejulag-ckku, jBtsong-chhu, fed by numerous tributaries, flow towards its
boundaries. Extensive forests, pasture lands, grassy valleys, meadows,
fields abound there. Barren and bleak plateaux, which look like deserts
and sandy plains, occupy the largest area of the country. The great
countries of i?gya-nag (China), Pgya-gar (India), Persig (Persia) have
great oceans on their borders, but the country of Tibet stands surround-
* i
ed by the mighty barriers of snowy mountains, skirting which are the
kingdoms of iZgya-nag, Pgya-gar, Ejang, Mon (Cis-Himaleya), Ba7-yo
(Nepal), Kha-chhe (Kashmir), Stag-gssigs (Tajik or Persia) and Hor
(Tartary), inhabited by various peoples. As the great rivers which
fertilise these border countries have their sources in the country of Po
(Bhot or Tibet), the latter stands to other countries in the relation of
Dsambuling (Jambudvipa) as their centre.
This great country is divided into three parts —
I. — iS'to d Mhgah-ri skor-^sum ... High (or Little) Tibet.
II. — Dvus Gtsang, divided into four pro¬
vinces, ... ... ... Tibet Proper.
III. — M do, kliams and $gang, ... Great Tibet.
i. — Little Tibet (Bod-Chiiung.)
Siod A/ngah-ri «kor-#sum is divided into the tbreo following circles:
— Stag-mo Ladvags, Mang-)uZ Sluing Sluing, Guge Bulirang (Purnng) »
and into the following districts : —
Purang, Mang-yul, Snngs-dkar, UCbln-vn, TZla-slm, jSlml-te,
Shang bluing, Upper and Lower Khrig-se.
1887.]
from “ Dsam Ling Gyeshe .”
.3
In former times the political boundary of B od (Po) extended np to
the dominions of the Tnrnslikas (Turks). Upper Tibet was in fact
divided into two parts. Its northern division included Badakshan,
where there was a D.song (fort) for the government of the numerous
hordes of Dohpas (herdsmen). The chieftain of Badakshan was a vassal
of Tibet, who is mentioned in the ancient records of Tibet as the king of
the Dokpas. To the east of Upper Tibet are the snowy mountains of
Tesi (Kailash), lake Mapham (Mansarovara), the fountain Uthung-grol,
which has the reputation of extending salvation to those that drink its
water. All these are within the jurisdiction of the Garpon (Governor)
of >S'tod-sgar, who is an officer under the Government of Lhasa. Now-a-
days the pilgrims and devotees of Gangs-ri designate the snowy mountain
mentioned in Mngon-mdsod and other sacred books by the name of Kang
Tesi, and the lake Iftsho ma-dros-pa by the name of il/tsho Maphan.
The commentators of Mngon-mdsod describe the four great rivers of
Upper Tibet as issuing from rocks, which respectively have the appear¬
ances of an elephant, an eagle, a horse and a lion. According to other
writers the rocks have the appearances of the head of a bull, a horse,
a peacock and a lion, from which spring Ganga, Loliita, Pakshu and
Sindliu. Each of these great rivers is said to flow into one of the four
oceans, after receiving more than five hundred tributaries. The great
lake Jftsho-ma drod-pa is mentioned as extending over an area of 80
leagues. These accounts vary very much when compared with what is
now seen. This may be attributed to the difference of moral merit in
the different generations of mankind. It is probably owing to the small¬
ness of moral merit in us, that we do not see these sacred places in their
original state as our ancestors saw them. There is no other explanation
except this why great things should look small. The mighty river
Sindliu, issuing from a glacier on the western slopes of Kang Tesi, flows
westward through Balti and afterwards in a south-western direction
through Kapistan, Jalandhra, and Panclianad, till joined by the rivers
Satadru, Vipasa, Chandrabhaga, Airavati and Vitastafrom the east, and
the rivers Chandana, Seka, Hi lata, Hera and Lak, and lastly through
the country of Sindliu to empty itself in the great ocean called Rinchlien
^byung ynas (the origin of precious things), opposite Sauraslitra. On
account of there existing numerous snowy mountains in the countries of
Punchanad, Kashmir, Ushmaparanta, Kabela and Jalandhra, which send
their water into it, the river Sindliu is very powerful, and in fact it is
the greatest of the four rivers mentioned above.
The river Pakshu springing from the glaciers on the north-western
slopes of Kang Tesi, and flowing through the country of Tho-kar in a
westerly direction, and Balag Bhokar and Hiva, and also through the
4 Sarat Cliandra Das — A brief account of Tibet [No. I,
steppes peopled by the Turuslika hordes, discharges its contents into the
great lake Mansarovar (Aral).
The river Sita, issuing rom the glaciers of the Tesi mountains on
their eastern side, flows through the country of Yar-khan and Thokar
to empty itself into the lake Tsha-mtsho. Tradition says that for¬
merly this liver, flowing through the centre of the Hor country,
discharged itself into the eastern ocean ; but on account of its being
drained by means of aqueducts, cut from it to irrigate both Chinese
and Thokar countries, its progress to the sea was arrested. This
is evidently a story. This Sita does not appear to be identical with
the Sita mentioned in the work called “ Passport to Sliambhala.” The
celebrated Kang’ Tesi being very high, it is seen from a great distance ;
and the group of mountains surrounding it, and extending to a great
distance on all sides, also pass under the same name. There is a smaller
peak called Afgonpori in front of Kang Tesi, and partially concealing it.
Confronting the sacred mountain, at a short distance is situated the
famous lake J/tsho-mapham, to the west of which there is another but
smaller lake, called Lagran-mtsho. There are legendary stories connect¬
ed with the furrow on the smaller peak situated in front of Kang Tesi.
According to the Tibetans it was there, that Je-tsun Milarapa and Naro
Ponchhung having challenged each other to perform miraculous feats, the
latter fell headlong, rolling down from the waist of the peak, and thereby
causing the deep furrow on its slope. But according to the accounts of
the Pgya-garpas (Indians), the furrow is the groove caused by an arrow
shot by Kartikeya. They also say that this little mountain formerly
existed in the belly of the great Himalaya mountain, whence it was ex¬
tracted by Hanumanta, who now resides in it. It is therefore that Afgon-
pori is called Hanumanta by the Tirthikas. According to the Buddhist
accounts there are foot-marks of the son of king Suddhodana on the four
sides of Kang Tesi, together with the sacred symbols printed on them.
On the back of Kang Tesi are the foot-marks of Milarapa and Naro Pon¬
chhung, where also are seen many religious symbols. There is a sacred
cavern consecrated to Jigten Waug-chhyng, besides other objects of great
sanctity. The Tirthikas adore the foot-marks of tho great Teacher, in
the belief that they were made by Mahddova, liudra, Kartikeya or Par-
vati. The religious symbols and other foot-marks they ascribe to tho
demon Baka, Hanumanta and others. Tho dwellers of tho Kangri say
that tho footprints wore left by saints when they attained perfection.
To the east of Kang Tesi lie the districts of Dragsho, Imngkhu and the
southern part of Ngahri, which includes Ladvag, in the neighbourhood
of which lies Kashmir and Clrnmbu. In Ladvng, which contains the fort
of &los-mkhar (heh), 6'be-thub, Khri-se, <&o., there are very few inhabi-
1887.]
from 11 Vsarn Ling Gyeshe .”
5
tantg. Tlie people of these places partly resemble the Kashmiris in their
manner of dressing and living. They wear a kind of hat with a broad
brim called cho-shva, and similar to the hat of a Chinese convict. The
laymen wear black cho-shva, the clergy red ones. Formerly the people
of Ngahri were devoted to the Chhyaggya-pa and Dsog-chhen-pa sects
of the red cap school, but now-a-days they are imbibing faith in the re¬
formed Gelugpa doctrine. To the north-west of Ladvag is the small
district of $Pite, the people of which belong to the Tibetan race, and are
subject to the Ladvag chief. To the west of *S'Pite there is a place called
Kamlasha, where there is a snowy mountain called Boidur-thaka by the
Lalos (Muhammadans). To the east of ISTgari Ladvag there is a tribe
known by the name jEIdar-wa, to the east of whose country there lies the
little province of Guge.
The most notable object in Guge is the monastery of Thoding (dftho
Zding gSergyi Lhakhang), founded by the celebrated Lochava Binchhen
Ssangpo. Thence proceeding eastward for a day, you come to the dis¬
trict of Purang, where reigned a line of kings sprung from the dynasty
of King Srong tsan Gampo. Lha Lama Chyangchhub Hod was the most
illustrious member of this line of kings. The chief town of Purang is
Ya-tse ds ng, which contains several Gelugpa institutions, such as
Purang Shing-phelling and others. In Purang there are many religious
institutions belonging to the Sakyapa, Bningmapa, Karmapa, I21brug-pa,
Bonpo and other schools.
Proceeding half a day’s distance to the south of Purang you arrive
at the very old and famous sanctuary of Chovo Jamali, also called Khur-
Chhog. In ancient time there lived in a remote part of Pnrang a recluse,
who entertained seven Aryan Buddhists in his humble cell. These
Acharyas, when they were returning to Bgya-gar,entrusted him with seven
loads of articles belonging to them for safe custody. Years elapsed, yet
they did not return to Purang. The recluse, thinking that they would
not return to Tibet, opened the loads and therein found many bundles
wrapped in rags with the name “ Jamali ” marked on them ; and on
opening them he found that they contained silver ingots. Carrying these
treasures, the recluse went to a place called Jumlang, where he engaged
several silversmiths to construct an image of Lord Buddha with the
entire quantity of silver. As soon as the image was finished down to its
knees, it began to move, though the legs were not finished. Thereafter
the recluse, with a view to take the image to Tibet, engaged porters to
carry it, and succeeded in placing it on the site of this temple. As soon
as the image reached Purang it became immoveable and remained fixed
where it was first placed. A temple was then erected to shelter and
honour it. On account of the name Jamali being marked on the bundles
6 Sarafc Cliandra Das — A brief account of Tibet [Xo. 1,
of silver ingots with which it was constructed, it is called Jamali, “ the
immoveable.” Again, when the Turusbka armies under King Boramjee
(or Noramjee) captured Chittore, the king and his brother, carrying with
them the images of Chanrassig Wangchhyug and his wife, retired to
Kanof Tesi. When arrived at Purano^, he found that Chanrassior’s imas:e
could not be moved or carried any further ; but from underneath the spot
where the image stood there sprung out miraculously a seat of amalaka
stone with an iron lotus on it, while a voice was heard directing the king:
to leave the image there. The royal brothers at the end of their pilgrim¬
age in Tibet returned to Nepal, carrying with them the image of DoZ-
ma. There the elder brother obtained the principality of Jumlang,
and the younger brother, more fortunate, the kingdom of Nepal.
The latter, after reigning several years, abdicated the throne and
went to Southern India, where he obtained the chieftainship of a large
principality,*
* [With regard to this incident, Mr. EL B. Beveridge sends ns the following
note. “ The Tibetan Chronicle speaks of the Turushka, that is, Muhammadans under
King Boramji. But I suspect a mistranslation here, and think that Boramji must
be the name of the Chitor Hindu king, and not of the Muhammadan conqueror who,
I think, ought to be Alauddin Khilji who sacked Chitor in 1303. I applied to my
friend the Kaviraj Shyamal Das, and he has given me the following useful note
which, I beg to suggest, might be put as a note to the passage in the Tibetan
chronicle.
The Kaviraj writes as follows :
“ “ Boramji, or Noramji may be a corruption of Barbarm who was the
son of Ayut and grandson of Kumbha Karan son of Rawal Samar
Singh of Chitor. It is known from the Prithvk Raj Rasa that Kumbha Karan
Bought shelter towards Ujjcin after leaving Chitor, when Alauddin Khilji sacked it
in the time of Samar Singh ; and his descendants went to Nepal, a fact which is
admitted by the Nepalese. Nepal may bo meant by Tibet in the chronicle you
speak of.” ”
I think that there is something in the Kaviraj’s suggestion, though I cannot find
Barbarm in Tod. On tho othor hand I find one Ajoysi there, Yol. I, p. 2(><.), and Tod
says that ho had two sons, ono of whom by name Snjunsi was the ancestor of
Sivaji, tho founder of the Asattara dynasty. May not this be the more fortunate
prince of tho Tibetan chronicle who bocamo a ruler in Southern India ? In a
footnote to tho page of Tod just qnotod, he Hays, that two noble lines wore roared
from expelled princes of Chitor ; those of Sivaji, and the (iorkhaa of Nepal. At
j>. 257 Tod refers to a son of Samar Singh who fled to t he mountains of Pal, and
there spread the (JehlotO line. According to Tod and tho Rajput bards, Samar
Singh lived nearly 150 years before Alauddin, but 1 suppose this is one of tho
anachronisms, which the Kaviraj Iiuh set. himself to rectify. Perhaps I)r. Wright's
History of Nepal might throw light on tho subject of Chitor princes in Nepal, or
Tibet.” — ifil».j
from “ Dsam Ling Gyeshe.”
7
1887.]
Lower Purang in the east and not at a great distance from it, there
is an extensive plain known by the name of Lava-manthang, and inhabited
by a tribe of Tibetans. This was formerly nnder the government of Lhasa,
bat lately it has passed nnder the Nepalese rnle. Then passing exten¬
sive Doh lands and proceeding in an easterly direction yon come to the
large district of Jonga Dsong, where there is a large fort with a prison
attached to it, and several monasteries headed by Jongah PheZ-gya Ling.
Lower down to the east of Jonga Dsong lies the conntry of Tibet proper,
consisting of the two great provinces of Tsang (Gtsang) and U (Dvus)>
These were subdivided into fonr Uu or military quarters, namely,
U-ru, Yern, Yon-rn and Rulas. During the supremacy of the Hor
Emperors, U and Tsang were divided into six districts each, called
Thi-7cor, and the lake country of Yamdo was constituted into a separate
Thi-Tcor.
To the south of the Jonga district and the adjoining Dokpa lands lies
the well-known district of Kirong, which is the most westerly part of
Upper Tsang. At Kirong is the great monastery of Samtanling, which
still preserves its reputation for sanctity. The monks of this ancient
institution are famous for the purity of their morals and their exemplary
discipline. Kirong contains the shrine of Chovo Wati Ssang-po, one of
the four celebrated Chovo (Lord Buddha) of Tibet. To the south and in
the neighbourhood of this Tibetan district lie Samkhu, Nayakota and
other places of Nepal. Then proceeding eastward you arrive at Nalam,
also called Nanam, adjoining which is Gungthang, the birthplace of
Jetsun Milarapa and Rva Lochava.
II. — Tibet Proper.
To the east and south of the Jongah district and the adjoining
Dokpa lands, at the commencement of Upper Tsang, lies Mang-yul
Kyidong (Kirong), adjoining the south boundary of which lie the Nepalese
districts of Samkhu and Nayakota. Kirong contains the temple called
Samtanling and the image of Buddha, celebrated by the name of Chovo
Wati Ssang-po, from which a “ lustre of glory ” is said to issue at all
times.
To the east of the Kirong district lies Nalam (Nanam), (to the south
of which is the Nalam pass), in the vicinity of which are Gung thang, the
birthplace of Rva Lochava and Toipa phug, the hermitage of the sage
Milarapa, and Chhubar, the place where Milarapa died, — all these places
lying on the Tibet-Nepal boundary. Close to them are the recluses’
monasteries of Phelgya ling and Targya ling, in the neighbourhood of
that grand and very lofty snowy mountain called Jomo Kangkar, and at
8
Sarat Chandra Das — A brief account of Tibet [No. 1,
the foot of Lab-chhyi Kang, on the top of which are the abodes of Tslie-
ring tshe-nga, the five fairies wrho "were devoted to the sage Milarapa-
At the foot of Lab-chhyi Kang, on the Tibetan side, are five glacial lakes*
each differing from the others in the colour of its water, consecrated to
the Tshe-ring tshe-nga. To the north of those monasteries lies Kyema
tsho, one of the four great glacial lakes of Tibet, close to which is situat¬
ed Rivo tag-ssang (£ the place considered holy ’), the favourite residence
of Lhacham Mandarava, the wife of Padma Sambliava, who resides there
in a spiritual state. It contains the foot-marks of that deified female
saint. Travelling northward from Nanam one arrives at the foot of a lofty
mountain called Gung thang La, which contains the abodes of the twelve
sylvan nymphs called Tanma Chuni, who were bound under solemn oath
by Padma Sambhava to protect Buddhism against the heretical enemies
or the Tirthikas (Brahmanas), and to prevent ingress to Tibet of Indian
heretics. Although it is alleged that since then the Indian Tirthikas
never came to Tibet, yet it is found that the Indian Parivrajakas did, as
they do now, visit Tibet. There are other passes and ways for commu¬
nication between India and Tibet, besides Gung thang La pass, and so
the nymphs cannot with certainty be said to have succeeded in their
attempt to close the passes. Notwithstanding this, it is believed that
formerly Indian heretics who succeeded in entering Tibet mostly died
of, or suffered from, fatal and dangerous diseases. Many people say that
the learned Parivrajakas (in the days of the author) who visited Tibet did
not find the water and climate of Tibet to agree with them, and that
they also suffered from serious diseases. After crossing Gung thang La,
and going northwards, you arrive at the district of Tengri, in which
there are the hermitage and cavern of Pha tampa Sangye (founder of
the Shichye school), and the tomb of that famous saint. A Chinese
guard with a Tibetan militia is posted at Tengri to watch the movements
of the frontier people. Then to the east you find Tesi Jong and to tho
north SheZkar Dorjo Jong with a prison attached to it. Close to it lies
She/kar Chhoide monastery. North-east of these, not at a great dis¬
tance from SheZkar Jong, is situated the famous monastery of PaZ Sakya,
which contains a grand congregation hall Called Dukhan tj kanno , so
spacious that within it a race can bo run. Sakya contains numerous
objects of Buddhist sanctity. Tho Sakya hierarchs descended from
K lion CldioigyaZ (all hough his temporal power is now extinct) continue
to exist without interruption. They chiefly devote their attention to tho
Tantrik portion of Buddhism, for which they arc greatly revered.
From PaZ Sakya if you go northward for a full day’s march, you
arrive at Khaim fl'ag Jong, the place where Lama Khaim propitiated tho
deity Gonpo sha/dub. If contains a cavern cut in a rock called Dal Oon
1887.]
from “ Dsam Ling Gyeshe .”
9
thim, which contains a miraculously written white letter A called A'yig
karpo, and a triangular hollow black rock slab called the Lodon (or the
petrified heart of PaZgom Lama,) from which faithful devotees take away
chips. To the north of Khahu Jong there is a very lofty snowy range
on the back of which is the district inhabited by a tribe of Hors called
Toi Hor, said to be descended from Srinpo (cannibal hobgoblins). It is
believed that if the snow of that mountain melt, great troubles and
dangers will befall Tibet. The Sakya hierarchs, by the efficacy of their
charms, are by degrees causing its snow to melt. This mountain is ex¬
tremely high. Beyond these snowy mountains exist many Dok tribes.
These Lalo (Muhammadan people) are subject to Kasgar.
After passing these, you arrive at tracts occupied by other Dokpa
tribes, and the vast desert plain of Nyanam , where there is neither water,
nor grass, nor vegetation. After crossing this desert plain you come to
the district occupied by the Anchian tribe, a Muhammadan people, than
whom none can do greater mischief to the cause of religion and peace. In
ancient times, during the great dispute between Sakyapa and Digunpa
monasteries, the latter invited the troops of Hasri Khan, the Lalo chief
of Kasgar. In the war the Sakyapa attacked the enemy by marching
along the side of the snowy mountains. Within the Yon Khang of
Khahupa there are many bones and skulls, said to be the remains of those
Lalo and Kasgar troops who fell in the battle. An account of this is to
be found in the work Debther-nonpo.
Lower down, to the east of the Nyanam desert, the tract is called
Rongshar , to the east of which lies Ghhudu Tshogor and several other Yul-
jong villages and towns. To the north of the famous monastery of Pal
Sakya flows the river Tsangpo, on the bank of which stand Lha-rtse,
Ngam-ring and Phun tsho^s-ling Jong, which all now belong to the
Government of Tsang (&La-brang rGyal mtshan mthonpo). These con¬
tain many symbols and images of great sanctity, as well as Thopu
Chyam-chhen chhorte?i constructed by Thopliu Lochava, a lofty clihorten
erected by Dub-chhen (saint) Thanang, and the great temple built by
Situ NamgyaZ-tagpa. Ngam-ring monastery, besides other religious
institutions, is also a famous place of pilgrimage. The monastery of
Phun-tsho-ling was built by Kun-khyen-jomo Nangpa (Jonangpa) after
the model of the Buddhist temple of Sambhala. Phun-tsholino* Clilio-
lung-chyang-tse and other monasteries in Upper Tsang were formerly the
seats of the spiritual descendants of Rwa-va, who devoted their attention
exclusively to the study of the Kala chakra, Vyakarana, and Vichara sys¬
tems of Buddhism. The Jonang'sect had its origin at Phuu-tsholing. This
school being very different from other schools in its peculiar theories,
was considered by its enemies to be a heretical innovation. Formerly
10
[No. 1,
Sarat Cliandra Das — brief account of Tibet
Phuntsholing Jong was the seat of DoZgon Phagpa, the spiritual guide of
the Emperor Kuhlai. The subjects under the jurisdiction of Pliun-tsho-
ling Jong and some of the subjects under Shikha Samdub-tse (Shiga-tse)
became devoted to the Jonang school, and followed its ritual. The
Jonangpa school having flourished, the reformed school was to some
extent eclipsed by it, when great calamities befell the Government of the
Grand Lama. During the hierarchv of the immediate successors of the
Ngag-wang Lossang Gya-tsho, and particularly at the time of Buddha
dhara and other Buddhists, great injury was being done by the followers
of the Jonang school. Now-a-days the Gelugpa school is making rapid
progress there.
To the south-east of these monasteries (Pliuntsholing, Ngamring,
Ac.), in lower Tsang, lies the great monastery of Tashi-Ihunpo, founded
by GyaZ-wa Gedundub. There Buddha Amitabha in human garb, hold¬
ing the designation of Panchlien Tham-che Khanpa, has been residing
for a series of generations. Numerous and most wonderful and sacred
objects, collected and constructed with gems of the first water by the
immaculate incarnations of the Panchlien, exist in the monastery of
Tashi-Ihunpo, which also contains the gilt tombs of the successive Pan-
clihen, the religious robes of the former saints of India, China and Tibet,
with their ornaments, dresses, the six sacred letters “ oni ma ni pa me-
hum ” carved out and written by Gedun-dub, Ac., the value of which
in the eyes of believers is immense. In the vicinity of Tashi-Ihunpo, to
the north-east, lies the newly-built palace of Kun-khvab-ling (erected
by Pan-chhen Tanpai Nima). In the same direction, in the suburbs, lio
the fort called Samdub-tse, erected by Deba Tsangpa in the first part of
the 17th century A. D., and the town of Shiga-tse, which is a place of
much trade. In the neighbourhood of Tashi-llmnpo there are several
petty religious establishments, hermitages, and cells for recluses on tho
hills, together with groups of populous villages. To the west of Tashi-
Ihunpo (half a day’s march) lies the monastery of Narthang, anciently
tho seat of many sages and learned men. Now-a-days it is decaying, and
the number of its monks is on tho decrease.
Narthang contains the block-prints for Buddhist scriptures, such as
Kahgyur and Tangyur, besides several other objects of sanctity. To tho
east of Tashi-Ihunpo, at a distance of half a day’s ride, is situated tho
fort of Lliundub-tse in t ho 1 ’anain district, within the jurisdiet ion of which
falls the groat monastery of Slmilu, also called Serki Tsng-la killing
(golden shrine), built in former t imcs after t lie Ghinose fashion. It con¬
tains numerous objects of religious sanctity, such as symbols, religious
writ ings, chaityas and images called tavsum. In its neighbourhood are
several hermitages. Tho interior of I’anam Jong is said to contain the
1887,]
from Dsam Ling Qyeshe ”
11
dwelling of a certain demon. It is surrounded by several ramparts built
of stone, in consequence of which the fort is considered impregnable.
To the east of Panam, in Upper Nyang, lies the third city of Tibet, called
Gyan-tse, which is a place of considerable trade. It was formerly the
capital of Situ Rabtan kun ssang, and called GyaZ-khang-tse. It con¬
tains the well-known shrine called Palkhor-chhorten, also Gomang
Gandhola-chhenpo, built by king Situ Rabtan. The great monastery
attached to it, called Pa/kb or chhoide, contains eighteen different reli¬
gious establishments, such as Gelugpa, Ningma, Karma, Sakyapa
Dukpa, &c. Within the jurisdiction of Gyan-tse Jong there are several
other monasteries belonging to different schools, such as Chhoide Dechan
belonging to Ri-khor-chhosga, and several hermitages ; and the estates of
many nobles lie in the Gyan-tse district. The largest estates belong to
Shape Doring and Phala. The city of Gyan-tse contains a large population.
It formerly contained the seats of Tertons (discoverers of Tantrik scrip¬
tures) headed by Ngah-dag-Myang. To the north of Tashi-lhunpo, in
the valley of the Tsangpo called Tsang-rong, lies the grand temple (her¬
mitage) called Wensa Chhoikyi Phodang, built by GyaZwa Lossang
Tondub. It contains many religious objects collected by that learned
saint. The Buddhist devotees observe many wonderful figures and
sacred symbols on the surrounding rocky precipices and hills. Not very
far from it, and to the south of Tashi-lhunpo, is the hermitage of the
saint Chhoikyi Dorje, called Garmo Chhoi Jong. There is a small foun¬
tain which contains water of wonderful efficacy. It is said to have sprung
up miraculously. Besides, there are seen the Lingam of Mahadeva and
Devi, all miraculously carved in rock. On the north bank of the Tsang¬
po, opposite to Wensa, are Ho-Yug and Shang. The latter contains the
monasteries of Dechhen Rabgya and Gahdan Chhoikhorling, all of which
belong to the Gelugpa school. Shang also includes Namling monastery
and the seat of the learned saint Khyungpo of olden times, as well as the
shrine of spirits built by King Tsang-tsan Dorje Ligpa, which has many
miraculous things in it. The people of that town, owing to the agency
of spirits residing in it, are possessed of great strength and can perform
wonderful athletic feats.
To the east of Shang, in the eastern Tsang-rong valley and the defiles
of Tsang, lie Rinclihen Pungpa Jong, the castle of Deba Rinchhen Puna-
of historic fame, Chyam chhen Choide (monastery) and the village of
Thob-gyaZ (the birthplace of the late Tashi Lama Panchhen Rinpochhe).
The last contains several religious establishments, the principal of which
is the Bon monastery of Shendarding. In this division of Tsang-rong
formerly many famous Lamas and great personages were born, and it
contained the hermitages of many a saint, but it contains few villages
and an inconsiderable area of arable soil.
12
Sarat Chandra Das — A brief account of Tibet
[No. 1,
To the south of Gyan-tse and Panam Lhnndnb-tse-Jong, after cross¬
ing a group of hills, you reach the district of Rhe (Sred), which contains
the monastery of PaZdan Rhe Gyupai Tva-tshang and the Jong called
Rhe Rinchhen-tse Jong and several villages which dot the banks of the
river Rhe-clihu, There are also a few petty religious establishments,
such as Ngorpa, &c., belonging to the Sakyapa school. To the ea-st of
Rhe Nang (a part of Rhe district) lies the large village of Phollia, the
birthplace of King Miwang Pholha, which contains several petty villages.
To the south-west of Tashi-lhunpo, after crossing a range of lofty hills
called Kyingkar-La, you reach the district of Tinkye Jong, which con¬
tains a fort with a prison (Tsan-Jong) and a monastery situated in the
middle of a lake. To the south of this district, in the midst of the black
mountainous region which intervenes between India and Tibet, lie the
territories of Mon Dajong, called Sukhem (Sikkim) by the Indians.
The Sukhem people, though speaking a dialect of Tibetan, mostly follow
the customs and manners of the Indians. Directly to the south of Gyan-
tse, after passing Khangmar and other places in three marches, and
crossing a high mountain range, you reach Phagri Jong, an outpost of
Gahdan Phodang (Lhasa Government). To the south-east of Phagri,
not at a great distance from it, lie the territories of Lho duk (Bhutan).
From Upper Nyang, after crossing Kharula and the minor groups
of hills (which are personified as the Demon Kang-ssang and his retain¬
ers), one reaches the district of Yardok (Yam-do), which adjoins Phagri
to the south. Yardok district contains Yardok- Yumtsho, one of the four
great lakes of Tibet. In the winter season, from beneath the frozen depths
of the lake, is constantly heard a thunder-like roar, which according to
some is the cry of sea-lions, and according to others the roaring of the
wind. The fish of this lake, though very small, arc all said to be of
equal size. This is said to have been caused by the powerful charm of
the sage Dukpa Kungah Legpa. The truth of this story is questioned.
In Yardok there are three places of note, viz., Yardok Tnglung,
Duk- Railing, and Samding. The last monastery, founded by Botongpa,
is presided over by Dorjc Plmgmo. Beside it there arc some other reli¬
gious establishments of different schools. Now-a-days most of those have
adopted the Ningrna theories. In Botongjm’s monastery the spiritual
incarnation of Botong ehhoglog Nangya? continues, (t also contains an
in carnal ion of Dor jo Nn/jorma ( Dorje Pliagmo). Not far from it are lho
little towns of Pa/de .long and Nunkartso Jong. At Nankartse there is
the monastary of (Itir, which contains a javelin used in subduing tho
twelve enemies of Buddhism. Pilgrims see this juVolin. 'The Digumpas
are related to have been one of the twelve* enemies mentioned al>ovo.
The sage Potopa observed that the Piguinpaa did not deserve that
opprobrium.
from “ Dsam Ling Gyeslie
13
1887.]
To the south of Yardok there is a large lake called Phag-tsho. Past
Tsangrong you come to some monasteries, noted among which is Tsang
NamsgyaZ DetshaZ, which adjoins the province of U. Here also are the
estates of the Shapes born of the family of Thonmi Sambhota, as well as
the birthplace of the latter, called Thonmi. To the east of these, in the
province of U, lies the district of Kyisho, which is divided into two
portions, called upper Kyisho and lower Kyisho. Lower Kyisho adjoins
Tsang. Here lies the seat of the famous saint Dubthob Thangton, called
PaZchhen rivo, together with 108 religious establishments. Towards the
northern hill ranges are situated Mon-chog Gonpa (the seat of Rinchhen
tsondu), Ri-tsar chhoikorling (a Gelugpa monastery), and several other
monasteries (Chhyagchepa) and convents. To the east of these in the
neighbourhood of the confluence of the Tsangpo and Kyi-clihu (the two
rivers of Tsang and U) lies the town of Chhu-sul Jong with several ad¬
joining villages. To the east of this, at a distance of half a day’s march,
is the large village of Jang, where annually during the spring and
summer many learned Lamas congregate to discuss on the Tshan NyicZ
philosophy. To the east of Jang are situated the monastery of Tag-
tshang rawa-Toipa and the hermitage of that most learned and illustrious
Lama LongdoZ Lossang, who is believed to be the reigning emperor of
Shambliala. Rawa Toi and other ancient monasteries which formerly
held different doctrines, such as those of the Sakya, Ningma, Karmapa,
Dukpa, Kahdampa and Gelugpa schools, have now turned to Gelugpa
institutions, as now-a-days the Gelugpa school includes the doctrines of
Kahdampa and Tshan NicZ schools. So also the Digum, Tag and Ningma
schools are about to make up their doctrinal differences. On the south¬
ern bank of the river Thakah of Jang is situated the temple called Husang
Doi Lhakhang, built of stone by King RaZpachan, which contains many
sacred objects besides an image of Husang Jovo. Lately a large piece
of turquoise was obtained from the ground of this monastery. Rot very
far to the east of Rawa Toi lies Nethang, which contains the temple built
in the days of Atisha, that noble saint of undiminished glory, and his
tomb and £ many blessings of his saintly heart.’ South of Nethang, on
the south of U-chhu, is Sangphur, the seat of the learned Lochava of
Ngog, called Legpai Sherab-khupon. There also exists the self-sprung
image (in which are said to be visible the veins and muscles) of Ngog
Lodan Sherab, as well as an image of Dharmapala with a wonderful
buckler made of rhinoceros hide.
In ancient time there existed a large congregation of the followers
and pupils of Wu-tsha ; but since the rise and progress of the Sera and
Dapung monasteries it has gradually declined, and now it contains a few
householder priests of the Sakyapa school, although in summer many
14
[No. 1,
Sarat Chandra Das — A brief account of Tibet
monks bearing the title of Kahram, of Shar-tse Ta-tshang (Gahdan
monastery), congregate there.
In the valley of the Sangpha lies the little plain of Myanam, called
Sangpliu mntig thang, after crossing which, if yon go to the north-east,
yon come to a fort situated on a hill on the bank of the Kyichhu
which in ancient time was the scene of many chivalrous exploits. Its
chief obtained military honours at the hands of many kings such as Tab,
Dwoorhpr, and Taiming. There is also the palace and fort of Neliu Jong,
anciently the residence of king Situ Chyang Chhub GyaZtshan, of the
Phagmodub dynasty, all of which are nowin ruins and resemble the abode
of Tisa (gandharva). To the north of these, on the north bank of U-
chhu, not at a great distance from them and on one side of a hill, lies
the monastery of Khyormo Lung, which formerly was a place of impor¬
tance, being the head-quarters of the Tshan Nid school. Now-a-days it
contains a few Gelugpa monks. North of this lies the large tract of
land called Toilung, which contains the Toilun Chhu ssang monasteries
belonging to the Gelugpa school, and several old religious establishments
pertaining to the Kahgyupa school. It also holds the estates of Deba
Kyi-shopa and his Jong called Toilung Dechhen Jong, and the monastery
of Magyu Ta-tshang, near which is a fountain called Chhumig Lung
which annually in summer is visited by hundreds of monks and priests.
On the north of this district are the great monasteries of Tshur Phu and
Yang pachen, the seats of the illustrious sage Karina Bakshi and his
spiritual sons, which contain many sacred images and symbols.
In former times these monasteries were very rich and famous, but
subsequently some of the incarnate Karma Lamas, out of jealousy having
tried to injure that immaculate school of Rivo Gelugpa which had adopted
the stainless doctrines of the son of Ikshaku and Rathika (Buddha), they
were doomed to fall. Again, being displeased with the conduct of
Chhoidub Gya-tsho and other red cap Lamas, Emperor Chhing-Lung
converted the monastery of Yangpachen into a Gelugpa institution.
From the valley of Toilung, if you go a little to the north-east, there in
the valley you find a religious establishment called Gahdong or Dova-
clian, belonging to the Tshan ni <1 school, which has now become the
residence of some householder priests. There also exist tho caverns
where Tsongkhapa used to meditate and sit in yoga.
To the east of this place lies Khing Dong kar, where there is a fort
erected by Deba shi tso pa of Twang, close to which there are the buffaloes
of Tam-chan Ohhoi gya /, t he monkey of tho goddess PaMan Mag dsonna,
the bear of t he Demon Khotrapala, the buckler of Naehhung, and tho foot¬
steps of Khorsum carved on stone. Although there are different stories
connected with the origin of these footsteps, yet the most reliable accounts
from 11 Dsam Ling Gy e she ”
15
1887.]
state that these were produced at the time when Regent (Desri)
Tsangpa, in order to promote the interests of the Karma school, tried to
injure the school of Tsong Khapa.
Thence travelling eastward you arrive at a lofty hill called Ma
Rirab Chyam or Rivo Gephel, considered very holy, to the side of which
is situated that great and powerful monastery called PaZdan Da pung,
famous all over North Asia. It formerly contained seven (Ta-tshang)
monk establishments, but now-a-days the number has gone down to
four, namely, Gomang, Losal Ling, Deyang and Ngapa Ta-tshang, with
monks numbering over seven thousand. In the grand hall of congrega¬
tion in Dapung is the huge image of Maitreya, called Chyampa T hong-
do Z, besides many other images and sacred objects, among which the
manuscripts of the Indian saint Chandra Gomi, the image of Chanrassig
and the tomb of Rva Lochava are the most noted. Here is a small palace
belonging to the Dalai Lama called Gahdan Phodang. The image of
vajra Bhairava standing in the hall of the Tantrik congregation (Ngagpa
Ta-tshang), which is of great sanctity, is said to emit a brilliant lustre.
In Dapung great attention is paid to the teaching of the Yinaya, Abhi-
dharma, and Madhyamika systems of philosophy and Prajna paramita
scriptures. The Tshan Ni d Ta-tshang, with the exception of its liturgy
and ritual, does not practise much of Trantrikism. At a short distance
from Dapung is situated the castle called Na-Chhung, which is the
sanctuary of the prince of oracles. The great king of genii, Pehar,
resides here inside a great image. Sometimes he is manifest in the
person of the presiding priest. Then proceeding eastward, along the
margin of a marshy tract called Dambu chan ki-tsho, you come to the
second Tu-ssin (Potala) of GyaZ-Wang Thamche Khyanpa, the all-know¬
ing victor, and the far-famed city of PaZ Lhadan (Lhasa) . The city of
Lhasa, though it cannot bear comparison with any of the large towns of
Aryavarta, is yet the largest city of Tibet. In the centre of Lhasa is the
shrine of Shakya Buddha, three storeys high. The famed image (being
the representation of Shakya Simha while he was 12 years of age) was
brought from China by the first Chinese princess married to King
Srongtsan Gampo. The shrine also contains the self-sprung image of
Chanrassig, the image of Maitreya Buddha, in the interior of which are
precious and sacred inscriptions of King Kriki of Panchala, the image
of Tsongkhapa, the image of Srid-sum GyaZmo (goddess unrivalled)
known in India by the name of Sachi Kamini, and numerous other sacred
objects, a description of all of which will be found in the work called
Lhasai Icarchhag, compiled by Jamyang Gah-wai She-ngen. In Lhasa
there are also several Tatshang such as Meru-shi-de, &c., the residence
of many landlords and nobles of Tibet. It is also the centre of the North
16
Sarat Chandra Das — A brief account of Tibet
[No. 1,
High Asian trade, where merchants from India, China, Kashmir, Nepal,
and Bhutan meet. Travellers from Tsang, U, Nahri, Amdo, Kham, Hor
and Mongolia always come to Lhasa. At a distance of half a mile from
the city, to the west of it, stands the famed palace of Potala, the residence
of Chanrassig, the Lord of the world, who in human shape is incarnate
fn the Dalai Lama. Potala is eleven-storied, white in appearance, and
was erected by King Ssongtsan Gampo. There also stands the Red palace
-(Phodung Marpo), built by Regent Desri Sangye Gya?atsho, thirteen
storeys high, containing the image of Lokeshvara, the golden tomb of
Kongsa Ngapa (5th Dalai Lama), called Dsamling Gyen — the ornament
of the world. There perpetually reside the successive incarnations of
the Dalai Lama. To the south-west of Potala, and very close to it, is
the famous hill called Chagpoiri (sacred to Chhyagna Dorje or Vajra
Pani), on the top of which is the religious establishment called Chagpoiri
Vaiduiya Ta-tshang, containing a college for training physicians. To
the west of Chagpoiri is situated the hill called Dari, sacred to Arya
Manjusri, on the top of which is situated the castle-like temple of the
Emperor of China, called Dalha Yungdung Raja. In the suburb of
Lhasa and Potala is the residency of the Ampan, who is posted in Tibet
to protect the interests of the Grand Lama. There are also the monas¬
teries of Tangyeling, and other religious institutions, the heads of which
become incarnate successively to defend the kingdom of Tibet. Groves
and gardens, fountains and wells, lakes and meadows, abound there. To
the north of the city of Lhasa, at a distance of about a furlong, are the
battle-field and fortifications which were the scene of Lhabssang’s defeat
by the troops of Orod-Jungar. The site known by the name of Dasi
tliang is partly occupied by the Chinese troops under a captain called
Taloye. Going to the north of this field you reach the great monastery
of Sera Theg-chhe ling, in which formerly existed four Ta-tshang
(schools), but now-a-days they are reduced to three, namely, Cliye Ta-
tshang, Ma Ta-tshang and Ngagpa Ta-tshang, with a total monk popula¬
tion of about 5,000. In the grand congregation hall (Tshogchhen) of
Sera is the great image of the eleven-faced Chanrassig (Chuehig shaZ),
in the interior of which are sacred inscriptions of Gelongma Pa/mo, Ac.
In the congregation hall of Chyopa Ta-tshang of Sera are the images of
PaZ-PacZma Sangtagpo, possessed of miraculous properties, and the club¬
like pin (Phurbu) obtained by Dubthob Dali chhya from underneath a
cave. In the hills behind Sera and 1 )apung aro situated Gophel retoi
(hill cavern), Tagri retoi, of Surma and Ningma schools, (lie sacred rock
K ha chhu-ssang, Phurbu chog, east and west Keliu tsliang, Sera-tso,
Rukhu-Tag (rock), Klmrdo, I )iehhin»g monastery, Nauglnti Pluig, Guru
Gonpa, Sophug, Panglung retoi and Rigya monasteries and religious
1887.]
from “ Daam Lidy Gyeshe .”
17
institutions, as well as Sera Chhoiding, the hermitage of Tsongkhopa.
If travelling along the northern bank of U-Chhu you go eastward, you
come across a forest, after crossing which you arrive at a hill called Tag-
yer, in the waist of which was anciently situated the hermitage and cell
of Atisha, the recluse cavern of the great Acharya PacZma sambhava
(called Daphug) and the cavern of Yoga of 80 saints (Dubthob) . There
also exist in that place the image of Chanrassig, from whose fingers
nectar is said to have flowed ; a mani (gem symbol) of white stone, said
to have been self-sprung from a black stone bed ; an image of Tara,
self-sprung also, and of white stone out of a blue rocky bed ; the image
of Jambhala (Ku veras), Rigchyema (Vedamati) ; the image of JDubtbob-
Birvapa and the hand and foot-marks of many ancient holy personages.
There also is Yerpa Chyamchhen, one of the four great Maitreyas
(Chyamchhen) of Tibet that poured nectar from its hands, the temple
and the image of the matchless god PaZ Lha Shiva, and many wonderful
sacred objects. There in former times existed a large congregation of
priests and monks who followed the Kahdampa school. Now it has
been converted to the Gelugpa school and contains about 300 monks.
Here annually in summer the Paldan Toigyupa monks hold religious
conferences. In the vicinity of it, on the southern bank of Kyichhu,
are situated the monasteries of TshaZ gung thang and U-ling, the seats
of Lama Shang Tshalva. These are said to contain many objects of sanc¬
tity. Here formerly existed sang nag gyupai Ta-tshang, which has
now been converted to the Gelugpa school. To the east of G-ling’, at a
distance of half a day’s march, existed Dachhen Jong, formerly the
possession of Deba Kyi-sho, in the neighbourhood of which existed Sang
Ngag khar Ta-tshang and the image of Maitreya constructed by Khadub
Rinpochhe. Then if you go further east along the northern bank of
Kyichhu, you will come across the shrine of Ngangonphug, to the east
of which, on the south bank of U-Chhu, there is the hill called Wang
Kur ri, on which stands the grand monastery of Gahdan nambar gyal
wailing , founded by the great reformer Shar Tsongkhapa .Lossang
Tagpa. Gahdan formerly possessed three Ta-tshang, but now it contains
only two, viz. , Shar-tse and Chyang-tse, with above 3,000 monks.
Gahdan contains the chhorten which is the tomb of Tsong-khapa,
his throne famed as gahdan (golden chair) ser thi, his cell called Hosser
phug, the image of Shakya Simha called Thub-tsliuZ thim-ma, con^
structed during Tsong-khapa’s ministry, the image of the imaginary
hero Thopai dumbu char called Pah-o-gah-tshomna, the images of
Yamantaka, Mahakala, and Kala rupa, constructed under the direction
of Tsong-khapa, as well as the Mandalas of Guhya Samaja and Sambara,
also constructed in his time. Around the great monastery are the
C
18 Sarat Chandra Das — A brief account of Tibet [No. 1,
following : — The place where Tsong-khapa discovered a conch shell, the
foot-mark of Mudgalayana (one of the principal disciples of Buddha),
the guard-post of the monkey that guards the hidden religious treasures
called Ter, the residence of Thonpa hermit, who was possessed of the
faculty of suspending his animation (Gog-Nom), the images of Rig-sum
Gonpo, the hand and foot-marks of Chhasa clihoi-kyi-Senge, Tsong-
khapa’s head-dress, rosary, &c., the foot-marks of the Bhutanese saint
Dukpa-kun leg, besides many chhortens which are said to be of miracu¬
lous origin. The image of Tsong-khapa and his self-sprung bust are to
be seen in the cell where Tsong-khapa obtained sainthood, and the hand
and foot-marks of Tsong-khapa himself. To the north of Gahdan lies
the large district of Phan-yul, where exist the ancient temples and
monasteries of Kahdampa school, these being the seat of the Sharbu line
of Lamas, among whom were Tenshar Pumpa, Gewai Sheiian, Phenyul
Lhakhang, the seat of Geshe lang-ri-tliangpa. There also exist many
other monasteries such as Chhoi-khor-ling (Gelugpa), Phen-yul Nalen-
dra (Sakya school), &c. After passing these, if you go to the north-east,
you come across a high hill called chhagla, which crossed, you reach the
monastery of Chyang Tag lung, where exists the tomb of Dom (Brom)
tan Rinpochhe, the illustrious disciple of Atisha. There on the face of
a lofty precipice stands the recluse temple (retoi) called Siligatshang,
the seat of GyaZwa Goitshang. To the north-east of that place lies the
Rong district, where there is a Jong called Phudo Jong, and several petty
hamlets. North-east of Rong lies the extensive country in which is
situated the great monastery of Radeng founded by Dom Rinpochhe in
accordance to the prophecy of his great teacher, the immortal Atisha
(Dipankara Sri-Jnana). Radeng contains many sacred objects, sym¬
bols and scriptural inscriptions on paper left by Atisha, the image of
Jam pal dorje of Guhya Samaja Tantra, and the image of Mai trey a
constructed by Atisha himself. Near the south-west wing of the monas¬
tery of Radeng is the temple of Gonkhang and the tombs and images of
the abbots of the Ka/tdampa school. In 1 he neighbourhood of Radeng there
aro several fountains which are said to be I lit' abodes of different demi¬
gods, such as Nagas, Yakslms and Raksliasas ; also the large grove of
8Uqvcl (juniper) trees said to bo planted by Domtan. Radeng, according
to the book of prophecy called Ka//dam 1 ogham, once became the seat of
learn in tr as well as tho residence of such illustrious personages as Pom-
tan and his worthy successors, in consequence of which its sanctity is
groat. It- formerly contained a largo number of monks and Ta-tshangs
and religious authors, but subsequent ly when tho Digung (Digum)
hierarchs bocamo powerful, this old and pun* religious school, which
had turned out many excellent scholars, began to decay. It. has now
from a Dsam Ling GyesJie .”
19
1887.]
bean converted into a Gelugpa institution. In the termination of lower
Phudo (district), in the upper U division, is situated the Digung tsha?
monastery founded by Digung Chhoije Kyobpa Rinpochhe, with the
sub-monasteries of Rigang and a Jong called Digung Jongsar. Here
ruled the successive incarnations of G-yalwa Digung and his spiritual
sons, over an immensely large number of monks and Buddhists.
North of U and Tsang lies the extensive hilly country of Dokyul
(shepherd land) divided into several parts, such as Nag-tshang, Namru,
Nagchhu, Yangpa chan-de, Chyang rig de, and four De of yak herds
inhabited by numerous tribes of pastoral people called Hor-de. The
name Hor evidently is a corruption of the Chinese word Hwu-hoi, mean¬
ing northern, and which also means a cover or tent. In this vast Dokpa
country lies one of the four great lakes of Tibet called Nam-tsho
chhyugmo (Tengrinor), and the lofty snowy range called Nan-chhen
thang la kangri, considered as the wonderland of Buddhist pilgrimage.
If you go southwards (down) from the confluence of the great
Tsangpo and IJ-Chhu (Kyi-chhu), you will arrive at Gongkar Jong, a
large fortress with a prison, in the neighbourhood of which lies Gongkar
Chhoide (a large monastery \ the seat of Gongkar Dorje-danpa of the
Sakyapa school, with some hamlets around it. In the uplands of Gong¬
kar are Dechhen Chhoikhor (a large Dukpa monastery), and several
smaller monasteries and convents. If you go a short distance northward
from this place, you arrive at the Sakyapa monastery of Kyisho-rawa
ma, in the vicinity of which there are a few hamlets. Travelling north
from U-Chhu for about half a day, you arrive at the great Tantrik monas¬
tery of Dorjetag, which contains the incarnation of Padma Thinle and
about 400 ordained monks. Hence following the Tsangpo (which flows
near it) south-eastward, you arrive at some of the Gelugpa monasteries,
such as Do?- sung rab ling, &c., in the neighbourhood of which there are
several villages with some trade. To the south of these lies the monas¬
tery of Chyampa ling with a lofty chhorten containing 108 temples and
resembling Pa?khor Chhoi de Chhoikhor of Gyan-tse. Not far from
these lies the great Ningma monastery of Mindolling with a large
religious establishment.
Travelling eastward of Dorjetag (mentioned above), after a full
day’s journey across a sandy plain, you arrive at the most ancient
monastery of ssan-yang migyur Lhundubt Sugla Khang, ordinarily called
Samye. It contains four upper compartments called Iitse ling shi and
eight smaller compartments called Ling then-gye. It was built by King
Thisrong deu tsan under the direction of Padma- Sambhava after the
model of the great monastery of Otontapuri of Magadha in the first part
of the eighth century A. D. A description of its contents is given at
20
[No. 1,
Sarat Chandra Das — A brief account of Tibet
length, in Pama Kah thang. From Samye travelling southwards, after
crossing the Tsangpo to its south bank, you reach the town of Namsre-
ling, to the south of which lies Tse-thang (Chethang of English maps),
a place of some trade, with a monastery called Tse-thang Chhoide.
Going to the south-west of Tse-thang, you find yourself in the valley of
Yarlung, where there are many places of ancient fame and sanctity,
such as a large clihorten called Gyanthang Bum-pa, and two others,
Tshe-gyaZ-bumpa and Theg Chhen bumpa, Thadug Do/ma-Lha khang
(temple), Tsanthang Chandan Yui Lha khang, and the most ancient
palace of Tambu Lagang, Yarlung SheZ tag, the Yoga cavern of Padma
Sambhava, &c. SheZtag (the crystal rock cavern) is said to be pos¬
sessed of the wonderful capacity of holding within it as many pilgrims
as may gather there to pray. In Yarlung there are many monasteries and
religious establishments, such as Thangpo chhe, Chhyong gya rivo
dechhen, Rivo chhoi ling, and several Jong (fort), such as Chhyong gya
jong and Yarlun Nedong jong, together with numerous towns and
villages. Travelling to the east of Samye you arrive at a small tract of
land which is the seat of GyaZ-sre Rinpochhe, called Hon chhoi ding.
To the left bank of the Tsangpo is situated the Ngahri Ta-tshang monas¬
tery, to the east of which at a short distance is the well-known monastery
of Lama Je Phagmodub, called Densathi/, which contains that illus¬
trious Lama’s image, an object of great sanctity.
At Densathi/ there are eighteen silver tombs of the eighteen succes¬
sors of Phagmodub Lama Rinpochhe, together with eighteen Kaligyur
collections written in gold, and the eighteen kinds of precious stones
and metal objects of great sanctity. This old monastery once rivalled
the monastery of Radeng, but noAv-a-days the owners are said to uso
them as shelter for cattle. From this place if you go further east along
the bank of Tsangpo, you arrive at the hermitage of that saintly nun
Labkyi Domna (of the Shichyo school), called Ssangri khang mar, which
contains an imago of the illustrious nun. Then going northward you
arrive at balling, where there is a monastery called Nam do/ ling, erected
by Hoi kha jedungpa. To the further east is situated Chyan khang of
Jing ohhyi (chyamba). Proceeding further to the sent h-east you come
to the recluse monastery of Hoi kha Samtanling, which was the scene of
Khorlo Dompa’s vicarage, (’lose to it is 1 lo/K liagarplmg, the cavern
whore Tsong-khapa meditated with the object of attaining sainthood j
leaving wh ich, if you go to tho south-east , you will arrive at t ho hill culled
I lode gung gya/ri, on I ho back of which are a recluse monastery Oft 1 lei l I loZ
kha ( ’h hoi lung, and the retd uso cell of TNongkhapa, built according to the
description laid down in the Viiiaya Law. There also are to be found the
hand and foot-marks ofTsongkhnpa, printed when he was practising physi-
1887,]
from 11 Dsam Ling Gyeslie .}*
21
cal austerities ; the Mandala of stone on the surface of which there had
miraculously appeared mystic writings when Tsong-khapa was miracu¬
lously visited by thirty-five Buddhist gods : the Mani figure drawn by
his own fingers on the surface of a rock, as also the marks of his back
and the drawing of his sash and raiment. Close to this are the places
called HoZ kha Chyambaling and Rinchlien ling. In the front of Hode
GungyaZ is another recluse hermitage of Tsong-khapa called Gyasog,
where he saw the different moods of his father’s countenance and was
reminded of his birth stories. Close to Ssangri (mentioned above) are
the towns of HoZ kha Tag-tse Jong and some villages. Then going
eastward, following the Tsangpo, you reach the monastery of Dvagpo
Shadub ling and other places. Next crossing the Tsangpo, if you go
southward, you come to a place called A-Yul, where there are several
villages and some Gelugpa religious establishments. In the tract of
land which is situated on the north bank of the Tsangpo, facing to the
south, there exists the monastery of Chhoi khorling, founded according
to the prophecy of Dumlegbam, which also contains a small palace be¬
longing to the Dalai Lama, and some sacred objects. Not far from
these is La-tsho lake (believed to be the heart of PaZdan Lhamo, or the
goddess Kali), in which the reflected images of different objects are seen.
Lower down to the south of Yardok, and upward to the south of Yar-
lung, is the country called Lhobrag, where there are the birthplace of
Marpa, the castle-like (nine-storeyed) temple called Dorje tsegpai sra
khar erected by Mila rapa, and the image of Lakyi Dorje the saint ; the
last, when walked round and touched, relieves leprosy. There also are
the Tovogonpa, the seat of Lakyi Dorje, and the temples and monasteries
built by holy personages born of Shupoirig (race), and the tower called
Lhobrag Duojong, with several villages and pastoral Dokpa tribes.
Lower down to the south of Lhobrag is the tract of land called Nal,
where in ancient time there were several monasteries and temples with
a large population, but now it is in a state of decline. Here also were
the seat of Rachhungpa and some monasteries of the Kahgyupa and
Gelugpa schools. There are now some Lamas and an incarnation of
Kyura Tham cha khenpa of the Kahgyupa school. To the south-east of
Lhobrag lies Mon tsliona, to the south of which are the districts of
Montawang and Tamon. To the east of these lies the district of Chya
Yul, containing many villages. The upper portion of Chya Yul belongs
to Tibet and the lower or southern part to the Lepa savage tribe. In
upper Chya Yul are the monastery (founded by Ami chyanag Tantrik
Lama) and the seat and palace (of Phodang Yank tse) of Gewaishenen
chya Yulpa, with a fort attached to it. If you travel further to the
south-east, you will arive at that holy place of pilgrimage called PaZ
Tsari (Tsvari).
22
Sarat Chandra Das — A brief account of Tibet
[No. 1,
If you travel to the east of Dvagpo shadubling, you will arrive at tha
Dvagpo country with NamgyaZ jong of Dvagpo and some minor places
with a tolerable population, and then to the south of the Tsangpo you
will find the Gelugpa monastery of Gahdan rabtanling (Dvagpo) and the
town of Dvag Gampo, where up to the middle of the 17th century existed
the descendants of Je Gampo, who for their dislo}Tal character were ex¬
tinguished by the Orod Mongol chief Tshering Tondub and his troops.
At present there exists an incarnation of Je Gampo, but no descendants
of his.
To the south of these there is a hill called Dvagpo Gongmola,
having crossed which you arrive at a plain called Tsari KhiZ khor thang,
where there are several petty hamlets inhabited by a peojfie called Lalo
miJcya deny. Tsari being believed to be guarded by Khadoma (Daki-
nis), or aerial goddesses, there is a succession of human Khadomas. In
every 13th year (generally in the ape year) pilgrims, about 10,000 in
number, travel together to visit the sacred places of Tsari. Lonely tra¬
vellers, nay even large bands of pilgrims, for fear of the Lalo savages,
never venture to visit Tsari. The Government of Gahdan Phodang
(Lhasa) sends presents to the Lopa and other savage tribes with a view
to prevent raids in Tibetan territories and molestation of travellers by
them. The Lopa and other savage people are said to have been brought
to terms by the agency of certain Khadomas or fairies. The pilgrims
who travel in a body, following the course of the stream af KyiZkhor
Thang, descend to the valley, and there after crossing nine mountains,
nine ravines, nine torrents, nine bridges, passing along precipitous and
extremely narrow paths and threading steep precipices, and venturing
through the extremely difficult and dangerous narrow passage called
Chyadyl aud Chyidyl, at last arrive at the place of pilgrimage called
Dvagpo Tsari Thugka. Then descending down a deep ravine and as¬
cending along the rapids of Chyayul, they arrive at Tshoi-ssamdung,
which is said to be the limit of Buddhist pilgrimage. This dangerous
journey takes a fortnight of hard travel. In this kind of pilgrimage,
anciently, Tibetan travellers and pilgrims nover used to embark, but
subsequently Lama Yesho Dorje, the chief disciple of Je Lama Phagmo
<lul), happened to go there for iho purpose of making austere meditation,
from which time the way to if has been opened and pilgrims commenced
to frequent it. The summit of the mountain of Tsari remains perpe¬
tually covered with snow. Tho country is clad wilh thick forests.
Beneath is said to exist, the abode of a Naga-demon named Tsva lu-du
Dorje. Pilgrims who succeed in making a pilgrimage thereto are said
to be ahlo to escape at once from mundane existence and misery. Tho
wild animals of Tsari, and boasts of burden as sheep and goats, when
1887.]
frmn “ Dscim Ling Gyeshe .”
23
conducted to Tsari are, by virtue of going there, said to have images of
deities and sacred writings miraculously engraven on their horns and
bones. A certain author remarked : “ Glory and fortune be to that
great saint who performed yoga in Tsari.”
Tsari being considered as the sacred heart of the Tantrik deity
Khorlo Dompa, the Indian Tirthikas designate Tsari-dvagpo as the land
of Ulanga stripurusha , where exists the real Mahadeva. The Indian
Parivrajakas and Tirthikas wander all over Kamarupa, Assam and Niiga
land in search of their god (Mahadeva). It is not known to them that
Tsari is not the real place of pilgrimage of the Tirthikas. From Holkha
and upper U if you go to the east and south-eastward, you arrive at
Nangpoiyul, where formerly existed several thousand habitations, but
now-a-days the country has been deserted, and scarcely more than ten
houses exist. This is probably caused by the place being on the high¬
way.
Lower down Nangpo is the district of Kongpo yul, where exist the
ancient monastery of Buchhung serkyi Lhakhang and other temples and
monasteries of the Chhabkar and Chhabnag period of Bon religion, now
converted into Gelugpa institutions. Here are also religious establish¬
ments of the Sakya, Ningma Karma Dukpa and other schools, as well as
Kongpo, Tagsum Jong (fort), besides numerous villages with Bonpo
populations, the Bonri mountain, and the place from which Terton Jah
tshon discovered some sacred volumes.
III.— GREAT TIBET.
To the east and north-east of Tibet proper (U and Tsang) lies the
country of Great Tibet, comprising Amdo, Kham and Gang. The fol¬
lowing are the principal divisions of Great Tibet : — Maja ssabmo Gang,
Tshava Gang, and Pompo Gang, constituting the upper three Gang, and
Markham Gang, Minag Gang, and Yarmo Gang, the lower three Gang ;
comprising altogether six Gang or divisions. To these may be added
the four great mountainous districts called Kong, viz., Tshava Rong,
Sangnan Rong, Nag Rong, and GyaZmo Rong, with smaller Rong, such
as Minag Rong, &c.
From Kongpo if you travel eastward, after crossing a lofty mountain,
you arrive at the place where upper Kham commences. This portion is
called Poboi Yul. This country, according to the tales of Lingje, is
mentioned as Pharssug Athai Rong. It contains Na Padma Koi, where
Padma Sambliava is said to have mysteriously performed yoga , Pobo
Chhu dali monastery of Gelugpa school, and several Niugma religious
establishments. The chief of Pobo-land, who is independent, is called
Dehu Kanam. To the south-west of Pobo Yul lies Lalo, or the savage
24
Sarat Chandra Das — A brief account of Tibet
[No. 1,
country. On its east lies Tshava Rong, which is under the Lhasa Govern¬
ment, and annually sends considerable tribute in kind. Its chief town
is called Tshava Jo Gang Jong, besides which there are other smaller
towns such as Sang ngag chhoi Jong, and villages with considerable
populations. To the east of Tshava Rong are the smaller districts of Jira,
l)sui, Jang &c., to the north-east of which lies GyaZthang. East of
GyaZthang lies Mili, to the south-west of which, and also to the south of
GyaZthang, is Lalo, which is inhabited by a wild tribe.
To the west of GyaZthang and north of Sompho land, near Jang, is
Na-khawa karpo (white snow), well known in Tibet and China as a place
of great scanotity. In the confines of Jang and China is a place of sanc¬
tity called Richya kyang. In GyaZthang there is the temple of a very
sacred image called Gyal waringa , as well as a monastery called GyaZthang
sseru Gon, belonging to the Gelugpa school. In Mili and GyaZthang
there are several religious establishments belonging to the Gelugpa and
Kunchoi Tsangpa schools. To the south of the above-mentioned districts
lies the Yunan province of China and to the east is situated the Gya/hin
district of Ssitwan. If from Nang, after crossing a mountain pass, you
travel eastward, you will reach Kham Lhari, to the north-east of which
lie the towns of Chagri PaZbar GyaZton, Khyung kar, Kliyung nag and
Khyungser and numerous villages and Dokpa tribes, all of which are sub¬
ject to the Government of Lhasa. In the Khyungpo districts there are eight
Gelugpa establishments and several Bon institutions, such as Khyungpo
Ting chhen, &c. Again, from Kham Lhari if you travel eastward after
crossing a mountain pass called Shar Kang Lon, you come to another lofty
mountain called Tshava gang La, after crossing which you arrive at the
NguZ chhu (silver river), on the left bank of which is situated the great
monastery of Rivochhe, belonging to the Taglung school, which contains
a monastery and grand temple with numerous scriptures and sacred
objects. This monastery was formerly the seat of a famous Lama called
Sangye yar-chyon, who belonged to the Kaligyu school. There are two
incarnations of Kaligyu Lamas and a descendant of a lay Kaligyu Lama.
To the east of this place, at the confluence of Jaelihu and Nga.ni chhu,
is situated Chhabdo gonpa, where Pliagpa Lha Yah sra (two incarnate
Lamas of high repute and power) preside over above 2,000 monks. There
are numerous villages, scriptures, and sacred objects. The monastery
is rich. Lately Kahgyur block-prints have been established there. The
monastery is said to bo guarded by a demon called lvn wantsan or Loka -
jtdla. Chhabdo is a powerful state owing allegiance to the Dalai Lama.
The incarnate Lamas occasionally visit Lhasa and Tsang, and are receiv¬
ed with great respect and preparation there. In Chhabdo there are a
few scholars of the Tshan Nid philosophy.
from u Dsam Ling GyesTie .”
25
1887.]
If you. proceed further east, you come across a tribe called Tagyab.
Here is a huge rock the top of which spreads like a, canopy. In Tagyab
yul there are two monasteries called Magon and Bugon, two incarnations
of Legpai Sherab and Lodan Sherab (spiritual father and son,), desig¬
nated by the title of Chhe-Tshang and Chhung-Tshang, who preside
over a large number of monks, and also several villages constituting a
large district. This monastery formerly belonged to the Tshan Nid
school, but has been converted into a Gelugpa institution. The Tagyab
tribes are greatly devoted to the Gelugpa school. From Tagyab yul if
you go further east, you reach Mar Kham, where there are some
monasteries belonging to the Sakyapa and Gelugpa schools, and the
ancient temple of Dolma Lhakhang erected in the days of Srongtsan
Gampo. The people of Mar Kham, who are of strong make, are devoted
to mischievous pursuits (robbery, &c.), and speak a dialect of Minag.
To the east of Mar Kham lies Kongtse kha, which forms the boundary of
Tibet and China. To the east of Kongtse kha lies the Bah division
(Batang of English maps), which contains the Bah chhoi de (Gonpa)
and Goj Jije monasteries of the Gelugpa school and several villages.
From Bahthang if you travel along the valley of the Dichhu river,
you arrive at a (Bong) hilly country called Bahsangan, of which
the whole population lives by professional brigandage and robbery.
From Bah division going eastward you arrive at Lithang, where
(in the neighbourhood of Bah) there is a place of pilgrimage called
Kaburnanang, in which in ancient times there was a large Karmapa
monastery, on the site of which there is at present a small monastery
called Kesar Gon khang. On its east side lies the Thub-chhen Chyambal-
ing monastery of Lithang, containing 2,800 monks and many learned
scholars of theTshan-nid school. There are also several largre and minor
monasteries among which the Samphelling monastery of the Gelugpa
school is noted. The monasteries of the Sakya and Kingma schools there
are in a state of decline. To the north-east of Lithang lies Kagrong (a
very large district). The people of upper Nagrong are professional
brigands and robbers. The lower portion of Nagrong is inhabited by
Lithang and Minag tribes. The tract on the right bank of the Kgacrchhu
river belongs to the jurisdiction of the Lithang chief (under Chna) .
It contains a temple called Phod ang Ngatse, where the Indian A'charya
Pha Tampa Sangye (the founder of the Shichyepa school of Tibet) per¬
formed yoga for some time. It is said to contain the mark of this saint’s
back printed on the face of a rock.
From Lithang crossing the Kgagchhu if you travel eastward, you arrive
in the extensive country of Minag, which contains the Minag kah shi
(Gonpa) monastery belonging to the Sakya school, and the Minag Kye li
(Gonpa) monastery belonging to the Gelugpa school. To the north
25
Sarat Chandra Das — A brief account of Tibet [No. 1,
end of Mihag, in the vicinity of Horkhog, lies Thar thang, once the
temporary residence of the Dalai Lama. Mihag belongs to Lhasa. To
the east of Mihag lies GyaZmo Rong, which formerly was ruled by 18
chiefs, but at present it is divided into 13 chieftainships. They are Chagla,
Wasi, Thokyab, Somang, Dsongag, Chog-tse, Tampa, Hoslii, Doli, Dati,
Pabam, Gesi-tsha, Hwa Hwa, Len tsa, Rabtan, Tsanla, GyaZ kha, and
Donbu. The people of these places are very strong and stalwart.
They are prone to depredatory pursuits, and are professional brigands and
robbers roving over the whole of Tibet and the North Himalayan states,
and are wild in their habits. The people of Mihag, GyaZmo rong, Mili,
though they speak a corrupt form of the Tibetan language, possess very few
virtues of the Tibetans. In GyaZmo Rong there is a very lofty range of
mountains called Gyalmo mordo, and the cavern where the great Loch-
ava Yairochana practised meditation, and which contains his hand and
foot-marks.
To the smith- east of Ngagcbhu lies Nagsho, inhabited by a Dokpa
tribe. To the east of Ngagchhu lie Atag, Dsamar and Sogde, Dokpa
tribes. To the east of these lie Gegye Dongpa, Dorshui Ling toima,
(upper Ling), Perikhugah, Yoishni, Rogshni, Tagrang, Hothog, Gohu-
tsha Longulchin, Na-tsho, Gehtse, and numerous Dokpa lands inhabited
by various Dokpa tribes. To the south of these, and north of Chhabdo
(Chhamdo) and Tagyab and Bah, lie the territories of the largest of
Kham principalities, called Dege or Kham Dege. The Kham people
arrogate to themselves a high position among the kingdoms of the
north. According to them Tibet, divided into 13 divisions called Thikor
chusum, and Kham, divided into 13 principalities called Phodancr
chusum, and China (containing 13 provinces), are most important
among the great countries of North Asia. Within the principality of
Kham Dege there are many monasteries belonging to the Kahgvu,
Sakyapa, and Ningma schools, such as Ja Dsogchhenpu (Gonpa) monas¬
tery, Shichhen (Gonpa), Payul Katbogpa (Gonpa), Situi Gonpn, and
the monastery of Dege King, but there is no Gelugpa monastery in
Kham Dege. Outside of Dege, but in its neighbourhood, there are
several tribes, such as Dan, Khog, Ga Khog, Lingbarma, Rating, Rased,
in which there are many Gelugpa monasteries, such as Chhoi Khorling
&o. To the east of Dege lies the district of Honknog, where there are
live petty states, namely Khangsar, Mass i, Taggo, Piri, and Tiho; be¬
sides there are the monasteries of llorgantso Gonpa, Taggo Gonpa, Tareo
Kaisho Gonpa, Ja Gonsar, and others containing large Gelugpa establish¬
ments.
To the cast of Ilonkhog lies I lie petty slate of Tongkor, after passing
which you arrive lit the province of Dome A onto. The Kham people
are straightforward in nature, very strong, martial, and loyal to their
1887.]
from u Dsam Ling Gyeshe
27
chiefs. In faithfulness and attachment they are far superior to other
Tibetans. Devoted to the verge of bigotry in matters of religion, they
are uncivil, harsh, and mischievous to strangers. To their acquaintances
they show extraordinary fidelity, usefulness, and attachment.
To the east of Tongkor lie Dokhog, Jikhog, and Markhog, all three
being included within Amdo. In Dokhog is the monastery of Dodub-
chhen Gonpa, which formerly belonged to the Gelugpa school. In
Jikhog is the monastery of Jam thang (Gonpa), whieh belonged to the
Jonang school till the extinction of that sect under the edict of the Dalai
Lama. Markhog is the fatherland of the Golog Mussalmans (probably
Tangyut of Colonel Prejevalsky). From there if you proceed further
to the east for some distance, you will arrive at Machhu Pomra (the
temple of a deity), situated on the bank of the river Machu, at the back
of which is a lofty snowy mountain. There lepers are said to obtain a
complete cure by rolling their bodies on the slope of the snowy mountain,
and by drinking its glacial water. To the north-east of the great
Machhu is Arig (brigand tribe) land, to the east of which is Jogetoima.
To the south of Joge, in the neighbourhood of GyaZ Pong, are the lands
of five tribes called Nakhog, containing a tolerably large population.
Both Arig and Joge are filled with a population of heartless brigands
and robbers. To the north-east of Arig land, in the neighbourhood of
lake Kokonor (Tshononpo), is situated the sacred place of pilgrimage,
called Tagkartal jong, in a cavern of which there are said to exist many
self-sprung Buddhist images, as well as some springs and small lakes.
To some distance from it, and on the west, is the monastery of Pagya.
To the south-east of ISTakhog, within the jurisdiction of Ssetwan in the
neighbourhood of Ssugpher, there are several tribes called Muge and
Sarp, who speak a kind of Tibetan and belong to the Tibetan family.
The lower Sarpas are not allied to the Tibetan family. To the north¬
east of Joge, not at a great distance from it, are a few Kokonor people.
To the south-east end of those places, and far from the Chinese district
of Helun, lies the district of Sangkhog, in which is situated the grand
monastery of Labrang Tashi khyiZ, the seat of the famous Lama Jamyan
sliepa Dorje. This is the best and largest of all Amdoan monasteries.
Close to this monastery lies the celebrated rock called Gankyai Tagkar,
which is said to be famed as the abode of Khadoma (fairies), and to
contain many wonderful and supernatural images of saints. To the
south of Sangkhog lies the lower Joge, to the south of which lie Chkog,
Gor, Tsoi, Tsaye, Thebo, Ssam tsha, Khyage, and other divisions and
tribes. To the east of these, and bordering the Chinese district of
Ssetwan, lies the large Tibetan district of Clione, which contains five
large monasteries, and block-prints of Kahgyur and Tangyur.
28
Sarat Chandra Das — A brief account of Tibet
[No. 1,
The Chone people mostly resemble in dress and dialect the people
of Bahthang, Lithang, and Gy a? Rong. To the north of Labrang and
TashikhyiZ lies a large (tribal) district called Rongpo, which contains
many religions establishments, caverns, and recluse monasteries, such
3 Rongpo Gonchhen, &c. The people of Rongpo are of a dangerous
aracter. They continually carry on disputes, and show great delight
m fighting and bloodshed. The Bon Tantriks of this place exercise
much power, and exhibit the efficacy of their mysticism. There are
many orders of Bonpos. Both Rongpo and Nakhog are the largest and
most populous of Amdoan districts. To the west of Rongpo lies Thikha,
which is inhabited by a Tibetan as well as a Chinese population. It
contains Jujo Lhakhang on the top of a hill (the Lamoi Dichhu), and
several monasteries and other religious establishments. To the east of
Thikha and Rikon, on the south bank of the great Machhu, are Kare,
Chhussung, Pethang, Bedo, and Doyu, five districts, among which Bedo
Gonpa is noted.
Close to Doyu is the lake called Lhalun-yyu-tsho, which is said to
be the repository of many wonderful and sacred objects. In winter,
when the lake becomes frozen, the ice is said to form the figure of
Buddhist mandala (in concentric rings). The Buddhist devotees say
that the great and small continents of Buddhist cosmogony are there
represented. In the neighbourhood of these places there lives a large
tribe of Muhammadans called Jalar, who speak a kind of Persian- Tartar
language. To the northward of these, following the north bank of the
great Machhu, you arrive at Chya Khyung, the seat of Chhoije Tondub
Rinchhen. It contains the tomb of that famous Lama, as well as tho
residence of Tsong khapa. The north of Machhu is occupied by the
Chinese, Tibetan, Hor (Tartars) and (Lalo) Muhammadan population,
where there are also a few religious establishments. To the east of this
tract lie the districts called Tantig and Yangtig, in which Tantig
Shelgi-Yango is a sacred place.
North of Chya khyung there is a hill called Tsong Laringmo, which
crossed, you arrive in tho district of Tsongklia, in which is the great
monastery of Kubum (Kurabum), founded on the birthplace of tho
great reformer Shdr Tsongkhapa Lossaug Tagpa, the second Buddha of
the present ago. On tho birthplace of Tsong- khapa. there exists a
white sandal- wood troo, on every leaf of which at the timo of tho
reformer’s birth there appeared a picture of tho Buddha Songe naro
HU pen i at u rally inscribed. Hence, from t he circumstance af a “hundred
thousand imageH of Buddha ” having appeared on the loaves, the town
and the groat monastery is called Kumhuin. Kven at tho present ago
images are occasionally said to be seen divinely inscribed on the leaves
1887.]
from “ Dsam Ling Gyeshe
29
of tlie Chandan tree and Sugpa trees of the grove. The enemies of the
Gelugpa school say that the said images are secretly drawn with pins
and needles by Gelngpa monks.
At half a day’s march east of Kumbnm lies the Chinese city and
fort of Ssiling. Directly north of Ssiling, after a full day’s march, you
arrive at a hill called Tagri (Tiger hill), in which there is a fine cavern,
described by Dubchhen kaZdan Gya-tsho to be one of the four wings of
Revo-tse-nga. Proceeding further north to some distance, you arrive at
the great monastery of Gahdan Tam Chlioi ling (the seat of Lama
Tsanpo Nomankhan), anciently called Amdo Gomang Gonpa, which at
present is well known by the name of Serkhang Gonpa. (This is the
residence of our author, who is an incarnation of an eminent Tibetan
Lama named Tagtse chovo, who was invited to be the abbot of the
monastery.)
The monastery contains about 2,000 monks, among whom are many
who know the Tshan ni d philosophy. • Thence if you proceed northwards,
after crossing a mountain pass, you arrive at Chhu Ssang (Gonpa),
which contains nearly 800 monks, among whom some are versed in the
Tshan ni d philosophy. Thence if you go south-eastward for more than
half a day’s march, you arrive at Gonlung (Gonpa), which contains
nearly 2,000 monks. Formerly two of Je Changkya’s incarnations and
those of Sumpa, the author of Shve Ser Chhoi Jung’ (the work called
“ The origin of the Yellow-hat school ”) and Thukwan Lossang Chhoikyi
Nima, the author of Dubtha Shelkyi Melong, both sacred personages,
and several other learned men, presided over this monastery. Thence
going to the south-east for about half a day’s march, you come to a rock
called Mar tsang, which contains the relics of the great Lama Gongpa
rabsal. The historical work called Nongjung relates, that anciently
Tsongkha district was a Tibetan district called in Chinese Tsongkha
Ssan San Kaun. Tsongkha is now filled with a Chinese and Muhammadan
population. Now-a-days, times having degenerated, the Tibetans and
Hor people are gradually becoming followers of Kungfutsi and Lok yan
(or Laotse), and the Ladak people are imbibing faith in the doctrine of
Guru Nanak, so that Buddhism is on its decline. Travelling northward
from Gon lung, you reach a large district called Amdo PaZri, which
contains 50 subdivisions and contains several monasteries, viz., Ssun
Shan Taglung (Gonpa), Jog rong thur Chhen (Gonpa), Chho ten than,
Tsi Chhoi ling, Kanchhen Semni (Gonpa), Dug-gu (Gonpa), Shvamar
(Gonpa), Gyayag (Gonpa), Digung (Gonpa), Hor (Gonpa), Upper Nag
yan and Lower Nag yang (Gonpa), Mathee (Gonpa), Dung nag Jam Yan
(Gonpa), Bangur (Gonpa), Upper Gyatong (Gonpa), and Lower Gyatong
(Gonpa), Chhulung (Gonpa). Gelugpa monasteries are mostly subordinate
30
Sarat Chandra Das — A brief account of Tibet, $‘c.
, [No. 1,
to Kumbum and Tsanpopa- abbots, in consequence of which those under Je
Gampo and Phagdu, have been converted into Gelugpa institutions. Close
to Duggu Gonpa there is a sacred place called Katong. In Lower Pa/ri
there is a district called DoZdar Hor, which contains Dethung (Gonpa),
Kha thipa (Gon), Lenpah the (Gon) Ashitag, and Kamalong monas¬
teries. Close to these lives a large tribe of China- Tibetans, within
whose lands are Thang ring (Gonpa), Jalohang (Gonpa), &c., besides
Padu (Gon), Chyamba bum ling, Lokyatun, Jomo khar monasteries,
among which Chyambaling is celebrated for the gigantic statue of
Maitreya Buddha, one hundred and eighty feet high, as well as a hundred
thousand miniature images of that Buddha. A similar gigantic statue is
said to exist in the Tam thung monastery of China. Lokyatun monastery
contains a large image of Sambhara (the Tantrik deity who clasps a
female deity in his embrace). Jomokhar contains the tomb of Chyain-
chhe Chhoi Je Lama and a complete set of Kahgyur and Tangyur,
written in gold. On the right bank of Machhu (Hoangho) there are a
few Chinese monasteries, such as Han Taglung Gonpa, &c. Formerly
Chinese Hor people held the north portion of Amdo, who, joining the
Tartars of Dolonor, carried on frequent depredations in China. In order
to put a stop to these invasions the Emperor of China Thang Wang
formed a treaty with Tibet, under the conditions of which the united
troops of China and Tibet subdued the mischievous Tartars (Hors) and
subjected them to the power of China. Thenceforth almost the whole of
Amdo became a Tibetan province. From those Chinese Hor people
many Chinese kings had sprung, such as King Hor tliupa, whose rule
extended over half of China.
To the north of Lake Kokonor (Tslio ngonpo), close to PaZ Ri, the
tract is occupied by a tribe of Hor people called Sara Yugur, who are
Buddhists. Within their lands there are Yugur-ta go (Gonpa), and
Mag Chliu (Gonpa), and these people are said to be a sub-tribe of the
great Yugur people, and their chiefs are tho descendants of Pan Yan
Ching called Jurje Althan Han (golden king). Within the province of
Amdo lies the district of Yarmo thang, which contains the lako Thi Sar
GyaZmo, in the bordering tracts of which tliere is a large tribe of Tartar
people called Kokonor Mongol, who are ruled by 33 chiefs, most of
whom trace their origin to tho llos’og Walgasi of right Orod (or Oeluth)
tribe and some of whom are said to be the descendants of K ha 1 kha and
Thume kings. In the centre of Lake Kokonor thoro is a bill called
Mahddova, on tho top of which are several places of sanctity, the
principal of which is the Dub phug (cavern), where Padma sambhava
(IJrgyon Rinpochhe) is said to have meditated for the good of the
worl(| . In Kokonor province there are several monasteries, among
wldch Tva tshang gon and Sertboggon are important.
1887.] S. J. Cockburn — Sitas Window or Buddha s Shadow Gave. 31
Sita’s Window or Buddha's Shadoiv Gave. — By S. J. Cockburn, Esq.,
M. A. S. Bengal.
Sita’s window is an ancient Buddhist hermit’s cave, cut into the
vertical face of a precipice 50 feet high. This precipice forms the scarp
of the classic hill of Prabhasa, Allahabad District.
On the 27th of March 1885 I paid a visit to the hill to examine its
geological structure, suspecting the proximity of Lower Yindhian strata.
In the course of my rambles on the hill I arrived at the modern Jain
temple of Paras’nath, which is built on a platform immediately below the
scarp, and has a stone staircase leading to it from the very foot of the
hill, an ascent of possibly 200 feet. Observing a rock shelter on the
brow of the precipice overhanging the temple, with indistinct traces
of scroll writing in the shelter, I proceeded to carefully scan the
face of the cliff with my telescope, and in the course of my search,
alighted on a small, and seemingly well-preserved rock-cut inscription
of seven lines immediately above the door of an artificial cave, hewn in
the face of the precipice. This inscription I at once saw was in the Asoka
character, my previous study of the Geology and Anthropology of
the Bharhut railing having familiarized the form of the letters to my eye.
The inscription is invisible to the naked eye, when its position has
not been previously ascertained with the telescope. This accounts for
its having escaped the searching ken of General Cunningham and his
trained assistants and staff of chapprassis who were often located for
months at the adjoining village of Kusam, the ancient Kausambi, searching
for coins and inscriptions and paying large amounts for the same. In fact
General Cunningham had been more than once within 150 feet of the
inscription without noticing it, and it appears to me that his Dragon’s cave
(see Archceological Survey Reports, Vol. XXI, Part I, p. 2), is merely a
rock shelter, though the allusion to the windows renders it just possible
that the cave seen by him is that described by me.
I was not a little elated at my good fortune, but it has cost me ten
days out of my privilege leave and half a month’s salary to make the
eye-copy of the inscription which I now submit to the Society.
I copied one line of the inscription on the occasion of my first visit
and submitted it to Dr. Hoernle who very kindly obtained me the loan
of an astronomical telescope from the Principal of the Hooghly College,
by means of which I have been enabled to make the present copy. I
have further promised that Dr. Hoernle shall have the first right to
make the first reading of the inscription.*
I revisited Prabhasa on the 26tli of November and devoted the 27th
# [See Proceedings for March 1887. Ed.]
32 S. J. Cockburn — Sit as Window or Buddha s Shadow Cave. [No. 1,
and 28th to copying the inscription. This I did letter by letter revising
the work 8 times.
Description. — The cave has one main entrance, a window about 3f x 2'
with a stone jamb of a lighter coloured sandstone let in. From this
evidently swung a wooden door. The top of the window is about 4 feet
from the top edge of the precipice. To the west of the window, at a dis¬
tance of 4 or 5 feet are two small windows of irregular form, evidently
intended to let in light, and thus produce a shadow within the cave.
The thickness of the outer wall here seems to be 7 inches. Owing to
its inaccessible position I was unable to enter the cave, or make accurate
measurements. The presence of numerous swarms of the Bhaurci* or
wild bee added much to the danger of the undertaking. It was possible
that a swarm had possession of the cave itself, and I had not sufficient
confidence in the native boatmen, or in their tackle, to have myself let
over the face of the precipice by a rope. A platform might, however,
easily be constructed, by which both inscription and cave could be clearly
examined.
I succeeded in feeling the whole of the inscriptionfi with my hand
by lying down and having my legs held, while I hung my arm and
shoulder over the precipice. I was thus enabled to darken the letters
with a lead pencil and pass a wetted towel over the inscribed surface which
I polished briskly with my hand, thus improving the lights and shadows.
It occurred to me that a large looking-glass, tied to poles and
hung vertically a few feet in front of the inscription, should reflect the
letters truly if held square. I accordingly put the idea into practice,
but of course got the image reversed. I, however, found that I could get
a better view of the letters with the large telescope than I could from
the reflected image. The inscription might easily be photographed
thus.
The accompanying sketch will give an idea of the position of
the cave. The interior is of course unknown to me. It will bo observed
that there is a rock shelter above the cave. The floor of the rock shelter
forms a ledge a yard wido. On this ledge a long flat shallow groove has
been cut in the rock evidently for the reception of a metal bar.
Within the groove and also without it are sundry small deep holes
cut in the rock for the insertion of metal pins and staples which
were probably fixed with lead. From tho metal bar, I would suppose,
depended a chain ladder with a. small platform below, to gain ocoess
* More than onco an angry awarm swung past tho face of tho cliff, when our
voicoH worn rained, and it would ho nearly certain death, were they to attack men
in thin poHition.
t Thorn uro also sundry lottora carved on tho lintel apparently of later date.
1887.] S. J. Cockburn — Sit as Window or Buddha's Shadow Cave. 33
to tbe cave. I bave attempted to reconstruct this ladder, and I would
suggest that the Government took steps to replace it. The hill is
one of the most remarkable objects in the Allahabad District and will
some day form an object of attraction to tourists.
Ideal section of Sita’s
window or the Buddhist
Dragon cave.
A Bock shelter.
B Groove on metal bar.
C Ideal reconstruction of
chain and ladder.
D Stone window frame.
E Cave (depth beyond 3 feet
unknown) .
E Prabhasa inscription.
The inscription is carved on a sunken, and once polished surface,
which is a part of the natural rock and resembles a tablet let in.
The tablet measures 13^" in length (measured) by 7 or 10 inches in
width (by estimation). Each letter is on an average one inch long
(measured). The position of the tablet is above the left top corner of
the main entrance window of the cave, and it is to be seen in the section
given. The letters are in a surprisingly perfect preservation, con¬
sidering their great age, and are carried to the depth of 3'6 of an inch.
34 S. J. Cockburn — Sita’s Window or Buddha s Shadow Cave, [No.
IJ ^ 7C c JP If A p
V A . 2J X7T Lr 'if1 ji
A X
A^d £x X J L
fV A Lf yu^u
\fJJA dbl| 5 tf i M/VwX
The following table will sbow tlie state of preservation of each
letter and what seemed to me lost.
1st
2nd
3rd
4tli
5th
6th
7th.
B
1.
P
1.
P
1.
P
1.
r
l.
B
1.
P
1.
BD P
2. 3.
P
2.
P
2.
P
2.
P
2.
B
Q
dJ»
P
O
P
3.
P
3.
P
3.
P
3.
P
3.
P
8.
P
4.
P
4.
P
4.
P
4.
P
4.
1)
4.
P
4.
B
5.
P
5.
P
5.
P
5.
B
5.
I)
+
P
5.
P
6.
P
G.
I’
G.
P
G.
P
G.
i)
+
P
6.
B
7.
P
7.
P
7.
P
7.
P
7.
1)
*b
P
7.
P
8.
P
8.
P
8.
P
8.
P
8.
P
8.
Lost ono.
Two lost.
Nono lost.
Two lost ?
N
ono.
3 or 4 lost.
P D D I)
10. 11. 12. 13.
P
14.
Note — L) stands for doubtful. B for broken. P for perfect.
1887.] S. J. Cockburn — Sitas Window or Buddha s Shadow Gave. 35
History. — I would identify this cave with the lofty stone cavern of
a venomous dragon, in which Buddha was supposed to have left his
shadow, and the spot visited by Hwen Thsang in the seventh century.
The permanent character of the colossal ruins of Kosambi and the hill
of Prabhasa should afford a valuable standard for the determination of
the exact length of the Chinese Li. Hwen Thsang mentions that the
cave is 8 or 9 li to the south-west of Kosambi. This bearing is, how¬
ever, erroneous as the hill bears north-west from the Bliil (or stupa).
General Cunningham at first supposed the cave to have been carried
away by the encroachments of the Jamna (A. S. R. Yol. I, p. 311.)
He subsequently seems to have found a cave (Yol. XXI, Part I, p. 2.)
But it seems to me from the reference to the three standing Jain figures
cut in the rock, that he alludes to a rock shelter behind the temple, and
immediately below these three figures. He says, “ the cave is artificial
and is simply an old quarry with a pillar left in front for the roof.”
Sita’s window on the contrary is one of the most perfect and typical
rock-hewn caverns in existence. With a small and perfect door it has
evidently considerable internal capacity and a lateral internal extension
of at least 6 feet. The outer wall is without doubt the natural face of
the cliff. The cave is hewn in hard grey quartzite, as is of course also
the inscription. It forms a perfect cysk, with one small entrance and
two apertures about 8" square to admit of light. The irregular form of
these apertures is, I consider, the best proof that this cave is that in
which Buddha left his shadow, as the irregular apertures might well be
constructed to throw a shadow within, having the human outline.
The cave is, as before stated, 150 feet to the north-east corner of
the Jain temple of Paras ’nath, and it is difficult to understand how any
one could overlook it. I have clearly been able able to see the window
from a distance of three miles.
The cave is now known to the people as “ Gheta Mata-Jcan BoseiyaB
JOURNAL
OF THE
ASIATIC SOCIETY OF BENGAL.
Part I.— HISTORY, LITERATURE, &e.
No. II.— 1887.
The Safwi' Dynasty of Persia. (With four plates of unpublished
coins. ) — By E. E. Oliver, M. I. C. E., M. R. A. S.
The present is an attempt to give an historical outline of the rise
and fall of another, and much better known, Muhammadan dynasty,
this time of Persia. In the case of some of those dealt with in a
former paper* the material available was so scanty, it might almost be
said that no reliable history exists ; and little is possible beyond a gradual
building up with scattered fragments and occasional discoveries, nu¬
mismatic or otherwise. In the present case the material is ample, is
generally reliable, and perhaps it may be added, is fairly well-known.
Moreover it has been in the hands of so many experts, no one but the
most eminent performer would be justified in another attempt. In
most histories of Persia is to be found some notice of the Safwif
dynasty, in Malcolm’s splendid work the review is more fully extended,
and in the volumes of Hanway the story, more especially of its decline
and of the rise and fall of the famous Nadir, is graphically told at
* J. A. S. Yol. LY, Part I, 1886.
f There is some difference of opinion as to the proper spelling of the name and
to its meaning. Malcolm writes Suffees or Sooffees , and assumes them to belong to
the sect of mystic or philosophic deists of that name. This, Yambery points out, is
incorrect. He writes the word Sefi. Safiu-d-din was famous as a devotee, but he
was not necessarily a believer in Sujiism or Tasaivivuf as it is elsewhere called by Mu¬
hammadans. The name on the inside is clear As-Safwi, and from Isma’il to
M
Sulaiman they so describe themselves. [The name should rather be transliterated
aa-Safawi. Ed.]
F
E. E. Oliver — The Safwi Dynasty of Persia.
38
[No. 2,
length by a contemporary, and so far as Nadir’s court is concerned, an
eye-witness.
Soon after Shah Isma’il founded the dynasty, Europeans appeared
on the scene. In the memoirs of those gallant Knights, Sir Anthony
and Sir Robert Shirley, who went to Persia in the enterprising days of
the great Queen Elizabeth, the former of whom took service under the
first ’Abbas, and the latter of whom went as the Shah’s ambassador to the
Court of James the First; in the account of Father Krusinski, the
Procurator to the Jesuits who was at Isfahan for twenty years, from
Shah Husain to Ashraf (1705 to 1725 A. D.) ; in the tracts of
Chardin, Tavernier, de Valle, da Silva, Herbert, Thevenot, and others ;
and in the vernacular histories, like the Z ubdatu-t- Tawarikh of Qutb
bin Isma’il, an officer of some eminence at the Court of ’Abbas the
Second, are to be found accounts more or less complete, covering a
greater part of the entire dynasty. These dynastic sketches, however,
as I have previously said, do not pretend to be more than the outlines
of history — subject to any subsequent correction or modification, before
they would even be capable of any detailed filling — and in the case of
the Safwis it is necessary to condense rather than to amplify.
In the subsequent pages I have followed mainly Malcolm’s History
of Persia,* Jonas Hanway’s Travels,! and Mr. Stanley Lane Poole’s
tables for contemporary dynasties^. But even in the case of a dynast)’
so well-known, there are still many details, historical, geographical,
and certainly numismatic, required to make any history complete.
More information is wanted in regard to the fortunes of the secondary
houses, some of whom at times exercised considerable power ; the
limits within which the various princes ruled at different periods ;
their range of mint cities ; and the identification of others no longer
recognisable. No doubt the comparison of a sufficient number of their
coins might enable the territorial limits of individual princes to be very
approximately fixed, though how little can be done by one observer
may be judged from the fact that out of several hundreds of coins sent
to me for examination by various friends, I have only met with one
specimen of the ’Abbas whose rule was so famous in Persia for nearly
forty years, while I have seen half a dozen of ’Abbas III., a baby who
occupied a nominal throne for less than four. But among the renders
of the Journal arc most probably others who can add largely to the
list, and who if so disposed might contribute tho most valuable data.
# 2 VoIh. London, 1815. [A froo IVrHiun Traualation was published by
Ihoihi’I Huirut, Professor of tho Elphinstono Colh'go in llombay, 1872. Ed.]
t 2 Vols. London, 1753.
\ In some cuHOB I have used Eralcino and occasionally Vambery,
Mfrsa
1887.]
39
E. E. Oliver — The Safwt Dynasty of Persia.
Possibly for such the following sketch of the dynasty may, for the
purposes of comparison, prove useful.
The collapse of the Timurian Empire in Persia was followed by the
establishment for a while of the Kurdish Turkmans of the Qara Ku-
yunli or “ Black sheep , ” and the Aq Kuyunli or “ White sheep,” so called
from the figures borne on their respective banners. The former had
been established in A'zarbaijan by Qara Yusuf about 810 H. (1407 A. D.),
and the two were united by Uzan Hasan the ruler of Diyar Bakr about
874 H. (1469). The latter who to birth and ambition added excep¬
tional valour and much ability, made himself master of Persia, and
might have gone near to establishing an empire had not his ambition
led him to quarrel with Turkey, and bring on himself a signal defeat.
From his death, in 883 H., the country was a prey to constant anarchy,
sons, grandsons and nephews all struggling for his territories or parts
of them ; and for a quarter of a century Persia was longing to welcome
once more any strong ruler. At last the time came, and in the shape
of Shah Isma’il, the man.
Isma’il the first, 905 — 932 H., or to give him his full title, Abu-1-
Muzaffar Shah Isma’il Bahadur Khan as-Safwi as- Sultan al-’Adil al-
Kamil al-Hadi al-Wali, the first of the Safwi dynasty, is said by some of
his more enthusiastic countrymen to have traced his descent from Musa,
the seventh Imam. He was more probably of Turkish origin, descended
from one of the seven Turkish hordes living west of the Caspian, who
assisted his rise to power.* His more immediate ancestors had been
settled at Ardibil, and were undoubtedly regarded mostly as holy men,
some even as saints. The first of the family with any considerable
reputation was Safiu-d-din Ishaq, “ the pure of the faith,” a philoso¬
phical devotee from whom the dynasty takes its name. To him suc¬
ceeded Sadru-d-din, “ the pre-eminent of the faith ,” who with his descen¬
dants acquired the greatest reputation for sanctity. Isma’il himself, if
on the one side he was the representative of a family of saints, was
on the other the descendant of a race of warriors, for his grandmother
was the sister of Uzan Hasanf , the above-mentioned chief of the Aq
Kuyunli Turkmans, and his mother a daughter of that famous leader.
# These tribes or Ilyats were named Ust&jalu, Shamlu, Nik&lu, Baharlu,
?a-l-Qadr, Qajar, and Afshar. They wore a peculiar dress and a red cap, from
which they were called Qazalbasli, golden-headed. [See Malcolm, vol. I, p. 502,
Tran&l., vol. I, p. 108. Ed.]
t Ruled 871 to 883 H.
40
[No. 2,
E. E. Oliver — The Safwi Dynasty of Persia.
His father Haidar was killed while attacking the province of Shirwan.*
His eldest brother was killed in Gilan, to which district the sons of
Haidar had fled, and the second died, when Isma’il, the third son, was
a child. Not much is known of him until he is 14 years old, when he
appears at the head of his adherents, marching against and defeating
the ruler of Shirwan in 905 H. The next year, 906 H. he defeated
the Aq Kuyunli chief Alwand,f who had attempted to crush him ; and>
making himself master of the province of A'zarbaijan, established his
residence at Tabriz. In 907 H. he marched into ’Iraq and defeated
Sultan Murad};, the last of the Aq Kuyunlis, near Hamadan, and in
908 H. became the acknowledged ruler of Persia. It is unnecessary
to enter into the detail of the conquest of Isma’il. The first few years
were spent in subduing the provinces of Persia that resisted his
authority. Then came the quarrel between the orthodox Sunnis as
represented by the Uzbak Shaibani, and the Shi’ah sect under Isma’il,
brought on not a little by the arrogance of the former, whose hand was
against every man, and whose life was a continual struggle with his
neighbours. The Shi’ahs had long been repressed and cruelly perse¬
cuted, and when opportunity came for revenge in the shape of a power¬
ful leader, reared in a strong belief in the sacred name of ’All, and
the twelve holy Imams, who formed a kingdom, and made the formula of
Shi’ah his battle cry, they were ready enough for reprisals. Isma’il was
not slow to take advantage of this enthusiasm, and to turn the swords
of the tribes to the extension of his Empire. He attacked and took
Baghdad and the surrounding territories. He then marched to Mashhad
and to Merv, close to which city, at Muhammadabad, 10 miles away on
the banks of the Murghab, he, in 916 H., entirely defeated Shaibani, who
was killed in the field. Wintering at Hirat, he advanced to Balkh,
invaded Mawarau-n-Nahr, skirting the Paropamisan range by Maimauah
and Qara Robat (917 H.), and practically annexed the whole of Khura¬
san and Khwarazm, the Oxus thus becoming again for a short time
the boundary between Iran and Turan. Of his embassy to Babar, the
assistance given by him to that prince against ’Ubaidu-llah,§ and of his
doings in Khurasan, a dotailed account is givon in Erskine. On the
whole ho was successful, but in 920 JI. he had to encounter a more
powerful enemy in the form of tho Usmanli Sultan Salim || from
Constantinople, by whom, after a desperate battle, ho was completely
* Wont of tho Caspian.
\ Ruled 1)0G to i)OG H.
£ Ruled from 1)03 to 1)05, and again from 907 to 1)08 11.
§ Thou I ho Qoneml of Kttohkunji,
|| Salim bin Haynzfd reigned 018 to 020 II.
41
1887.] E. E. Oliver — The Safwi Dynasty of Persia.
defeated on the borders of A'zarbaijan, — a reverse that affected him so
much that he is said to have never smiled again. Beyond the glory of
defeating Isma’il, and the plunder of his camp, the Turks reaped little
profit, and on the death of Salim, Isma’il crossed the Araxes river and
subdued Georgia. This was the last of his conquests, for he died on
Monday the 10th Rajab, 930 H. at Ardibll, where he had gone to visit
the tomb of his father.
Tahmasp the First 930 to 984 H.
When Tahmasp succeeded his father he was ten years old, and
for long was necessarily in the hands of his ministers. He had hardly
ascended the throne before he was involved in a war with ’Ubaidu-llah
the Shaibani, the most powerful of the Uzbaks, though not the
actual ruler till some 10 years after. A war, or succession of wars,
lasted through almost the whole of a reign exceeding half a century.
The Uzbaks had obtained possession of Mashhad,* defeated the Persians
near Bastam 932 H., marched to Balkh 933 H., and advanced and laid
siege to Hirat 934 H. The Persians, however, collected a large force of
veteran troops, and under the new king, aged 15, beat off the Uzbak
general, raised the siege of Hirat, and in 935 H.f signally defeated
’Ubaidu-llah near Jam, with, according to Babar’s memoirs, a slaughter
of the most enormous numbers. Soon after this Tahmasp’s affairs
recalled him westward again. In Baghdad a chief of the Kurds had
usurped the government, and in A'zarbaijan itself the Qazalbash
chiefs had fallen out. The tribes of Shamlu and Tukiilu were at open
war, and Alana Tuklu had called in the aid of the Turks. While Tah-
masp was settling matters in the west, the Uzbaks in the east were
not slow to take advantage of the internal disturbance, and in 937 H.
again invaded Khurasan, Astarabad, Sabzwar, Mshapur and Mashhad
falling under their sway, while Hirat was invested to the great distress
of the inhabitants. The rebellious tribes quelled, Tahmasp sped again
to the rescue, and to the relief of the Hiratis spent the winter of
938 H. there. In the spring of 939 H. he was even proposing to
retaliate by invading Mawarau-n-Nahr, when he was compelled to
hark back to meet SulaimanJ from Constantinople who was invading
his kingdom, had taken Tabriz, occupied Baghdad, and but for the
severity of the season would have reduced Sultaniyah. Tahmasp’s
active measures, however, compelled him to retire and in 940 H. to
* And Tus the old town close to the modern Mashhad.
t 10th Muharram.
X Sulaiman bin Salim, reigned 926 — 974 IT.
42
[No. 2,
E. E. Oliver — The Safwi Dynasty of Persia.
abandon his conquests. In 941 H. Tahmasp’s brother Sam Mirza, who
had been left as governor of Hirat, rebelled, but fled on the former’s
approach across the Oxus, and subsequently to Qandahar. To recount
these constant moves of the pieces backwards and forwards across the
Khurasan chess-board is monotonous, but it must have been much
more so for Khurasan and its people, the changes being rung between
plunder by Uzbak and Persian, and persecution by Sunni and Shi’ah.
The city of Hirat and the misfortunes of its luckless inhabitants would
alone require a volume. Again in 942 H. it was taken and pillaged by
’Ubaidu-llah, and the Shi’ahs had to suffer. In 943 H. Tahmasp re¬
gained it, and the Sunnis bore the brunt. Sultan Muhammad Mirza,
a young prince, was made governor.
At one time Tahmasp extended his power as far as Qandahar, at
another 955 H, the Turks were masters as far as Isfahan, and for some
years war with the latter continued. Ultimately the anarchy which
prevailed in the Turkish empire ensured the peace of Persia ; and the
death of ’Ubaidu-llah rendered the Uzbaks less troublesome. In 960 H.
Tahmasp subdued Georgia, and took some unimportant cities in Asia
Minor, but shortly after gave over charge of his armies to his generals
and settled down at Qazwin, which he made his capital. The reign of
Tahmasp, as Malcolm remarks, owes much of its celebrity to the truly
royal and hospitable reception he gave to the Emperor Humayun, a
full account of which may be read in Erskine. This was in 950 — 51 H.
Tahmasp died in 984 H. at the age of 64, after a reign of 53 years.
Isma’il the Second 984 — 985 H.
Tahmasp left a large family. Haidar, the favourite of five sons,
who had been kept at court while his brothers were employed elsewhere,
seized the palace and proclaimed himself king, but he neglected two
very important matters — to seize the treasuries and secure the support
of the ladies. The neglect of the latter promptly brought* him into the
toils of Tahmasp’s favourite Sultanah, Pari-Khun Kh&nanp the sister of
Rhamkhal, chief of the Chirkas tribe, by whoso intrigues ho was mas¬
sacred, before his friends could assemble, and bis brother Tsma’il, at the
time imprisoned in the Fort of Kahki, was immediately proclaimed
king, 984 H.
Coming straight from a prison to a throne Tsma’iTs short reign
was a brief record of debauchery and crime. His first act was to direct
* [Malcolm, Yol. 1, p. 614, Hpolls the immo Van-Khan Khnnttm, but tho Persian
Translation makes it Fari-Jdn Khanam, which is probably tho correct form.
Malcolm, ibid., poll* the rrnmo of the fort Kdhlfi (Transl., p. 172. kahk), and
any*, it is believed to bo the modorn PhuhAh, (Transl, fih(thah). Ed.]
1887.]
E. E. Oliver — The Safari Dynasty of Persia.
43
the massacre of all the royal princes at Qazwin, save one ’AH Mirza,
whose eyes he put out. Tahmasp’s eldest son Muhammad had, owing
to a natural weakness of his eyes, been supposed incapacitated for the
succession. As above noticed, he had been made governor of Khurasan,
and subsequently had gone with his eldest son Hamzah to Shiraz, leaving
an infant son ’Abbas, as nominal governor of Khurasan under a regent.
Isma’il now sent off orders to Hirat and Shiraz for the immediate
massacre of Muhammad and all his family, but hardly had the mandate
for the murders been dispatched, when a breathless messenger sped
with the news that Isma’il himself was dead. A midnight debauch,
with a seller of sweetmeats for a boon companion, an unusual quantity
of liquor, with too much opium, and the king was found dead in a room
at the confectioner’s (985 H.).
Muhammad 985 — 994 H.
•
On Isma’il’s death Muhammad, often called Khudabanda “ the
slave of God ” was instantly proclaimed king (badshah). His first act
was to put to death Pari Khan Khanam,* and the Chirkas chief, and his
next, to entrust the charge of the empire to a somewhat able Wazir,
Mirza Sulaiman, a man whom he subsequently sacrificed. Muhammad’s
whole character was as weak as his eyesight ; he was dissipated and a
coward, and under his feeble rule the empire of Tahmasp began rapidly
to fall to pieces. The year following his ascension, 986 H., saw Persia
invaded by the Turks, the Uzbaks, and the Qipchaq Tatars. Affairs in
Khurasan fell into the wildest anarchy, and in 990 H. the nobles there
advanced to Nishapur, and proclaimed his son ’Abbas the king of
Persia. Muhammad’s first campaign was an ineffectual effort to take
Turbat. His next the siege of Hirat defended by ’Abbas 991 H., where,
notwithstanding he handed over the Wazir Sulaiman to the vengeance
of the Qazalbash chief, he entirely failed to establish his authority.
In 991 H. his cruelty had involved him with the Turkman tribes of
Tukulu, and in 993 H. these internal troubles encouraged the Constanti¬
nople Sultan 1 1 to invade Persia, whose general ’Usman Pasha succeeded
in taking Tabriz, Muhammad’s own tribal chiefs refusing him aid.
Hamzah Mirza, his eldest son, to some extent extricated his weak father
from his difficulties, compelled the rebel chiefs to submit, and by
reprisals forced the Turks, whose general ’Usman was dead, to consent
to peace. But in 994 H. Hamzah was unfortunately stabbed by a
barber, and Muhammad’s power practically terminated from that date.f
* [See note on p. 42. Ed.]
f Murad III bin Salim 982 to 1003 H.
44
E. E. Oliver — The Safari Dynasty of Persia.
[No. 2,
Khurasan was practically independent all through his reign. Two
powerful Qazalbasli chiefs, ’All Quli and Murshid Quli Khan nominally
protected ’Abbas, but were really rival powers. Ultimately they fell
out, fought, and Murshid was victorious. On Hamzah’s death he
marched with ’Abbas to Qazwin which the two took possession of with¬
out opposition ; Muhammad simply disappearing from the scene, deserted
by every one. “ His inefficiency,” says Malcolm, “ was so marked, he
was probably permitted to die a natural death.” At any rate he drops
out of history.
’Abbas the First 994 — 1037 H.
’Abbas was now strong enough to get rid of Murshid Quli Khan,
which he did in the usual way, by slaying him, and taking full power
into his own hands. Almost as soon as he had left Hirat, the Uzbaks
beseiged it, and though in 995 H. he marched to its relief, he had to
return to his capital without effecting his purpose ; for he had to
hurry back to Georgia where the ’Usmanlis threatened him. All
through the history of the time difficulties with the Turks in the west
were invariably echoed by the Uzbaks in the east, and vice versa.
The marching and countermarching must have occupied most of the
ruler’s time. ’Abdu-llah Khan,* the Shaibani, no sooner heard of Western
difficulties, than he moved on the sacred city of Mashhad, entrusting the
command of his army to ’Abdu-l-Mumin Khau,f then governor of
JBalkh. ’Abdu-l-Mumin was a thorough savage, and when in 996 H. the
holy city of the Shi’ahs fell into his hands, it was literally given over
to the furies. The Uzbaks spared neither age nor sex. The sacred shrine
of Imam Raza, the richest and most celebrated in Persia, was deluged
with the blood of philosophers and peasants, children and old men.
Massive gold and silver candelabra, jewelled armour, priceless copies
of the Quran, and precious relics of every description, the accumulated
offerings of pious pilgrims for three centuries, were remorselessly
pillaged. Even the ashes of the dead were not spared, Tahmasp’s
Throi igl. t! io Shuibuni lino back Through tho Ashtvilkhdn lino buck to Juji.
to Jtiji.
I
I ukandar 9(58— 9D1 . \ rir Mulmmnuul.
I __
I I
* 'Abdu-llAh, 9i>l — lour,. Znlmi Klntnmn nmrrion - Jtfn.
f ’Abdu-l-Mumin, 100G.
1887.] E. E. Oliver — The Safwi Dynasty of Persia. 45
being torn from their grave and scattered to the winds by infuriate
Sunnis.* Meanwhile ’Abbas was lying ill at Tihran, and for some
time after his recovery was too much occupied to take any vigorous
action in Khurasan, a large part of which remained at the mercy of
’Abdu-llah (Shaibani). He had in 997 H. to put down a rebellion in
Pars, where one Ya’qub had shut himself up in the fort of Istakhr, from
whence he returned by Yazd to Qazwin, in 998 H., to watch the Turks
on the Tifiis frontier, and in 999 H. to reduce the province of Gilan ; and
it was not until about 1004 H. that he was able to commence active
operations against the Uzbaks. He first took Sabzwar and Mashhad,
and later Hirat, near which place he at last forced the Uzbaks, under
Tdhir Khan,f to fight, and defeated them with great slaughter, the 6th
of Muharram, 1006 H., Prince Din Muhammad Khan^ and great num¬
bers of their leaders being among the slain,— a victory that gave Khura¬
san a long rest.
In Transoxania the dynasty of Ashtrakhan had just, 1007 H.,
succeeded the Shaibanis, the first of whom, Baqi Muhammad, § united
both houses. Din Muhammad, the elder brother, had been slain by the
Persians, but the younger, Wall, || established himself at Balkh, now
reputed little better than a collection of mud huts, but then spoken of
as “ the Mother of cities.” About 1011 H. the Persians would seem to
have suffered a severe defeat at the hands of this Baqi Muhammad, a
defeat from which, Yambery says, ’Abbas escaped with difficulty. The
principal object of ’Abbas in the Transoxus direction would, however,
seem not so much to have been conquest, as the establishment of a good
understanding with the rulers of Bukhara. We find him afterwards
assisting Wall Muhammad with a large Persian army against his nephew
Imam Quli,^[ and though unsuccessful, he eventually established peaceful
relations on the Oxus, which lasted the whole of his reign. The tomb
of Imam ’All Raza became more than ever an object of devotion to the
pious, the priceless diamond ’Abdu-l-Mumin had looted was restored,
and ’Abbas, by way of showing his own piety, walked on one occasion,
accompanied by all his staff, from Isfahan to Mashhad.
* See the most interesting detailed account in Vambery’s Bukhara.
f A nephew of ’Abdu-llah. This fight took place just before the dynasty
closed with Pir Muhammad Khan II, in 1007 H.
’Abdu-llah, 991 — 100G. Zahra Khanam marries - Jan.
X Din Muhrnd. § I. B&qi Muhrnd., 1007. || II. Wall
1 _ Muhrnd., 1014.
a
*([ III. Imam Quli, 1017.
IV. Nadir Muhammad, 1050.
46
[No. 2,
E. E. Oliver — The Safun Dynasty of Persia.
While ’Abbas was extending his territories in the direction of, if not
on occasion actually as far as, Balkh, his generals, operating along the
Persian Gulf, had conquered the island of Bahrain and brought under
subjection the Province of Lar from Shiraz to Gambrun, or Bandar-
’ Abbas, as it was afterwards called. The year 1012 H. found him strong
enough to commence a long contemplated attack on the Turks,* in
order to recover the lost provinces of Persia. He began by capturing
Nahawand,f following this up by the capture of Tabriz in 1013 H., and
ITwan in 1014 H., in which year he fought a great battle, 60,000 Persians
to 100,000 Turks, according to Anthoine de Corvea, and won a most
complete victory. After this the Turks never again rallied during
’Abbas’s lifetime, and were successfully driven from Azarbaijan, Georgia,
Kurdistan, Baghdad. Mansil and Diyarbakr, including Najaf, Karbala,
and other places sacred by association with the remains of the Khalifali
’Ali. Of the recovery of Hurmuz from the Portuguese, his alliance with
the Emperor of Dehli, his relations with European powers, as told by
the Shirleys, and his general character, particulars are all to be found
at length in Malcolm. He is almost invariably esteemed by Persians as
one of their very greatest kings, and to his long and successful reign are
popularly ascribed nearly all the fine works that exist in that country.
He enlarged its boundaries in every direction, and maintained all his
acquisitions intact till he died. “ He gave,” says Hanway, “ a martial
spirit to the people, polished their manners, and brought the governors
of the Provinces, who were before in a great measure independent, into
subjection.” But his reign was marked by the most unhappy suspicion
of his own children, and the most barbarous cruelties to them. He
caused the eyes of the two youngest to be put out, and the eldest to be
murdered, a crime for which he repented in bitter tears, made t he
executioner of the eldest bring in the head of his own son by way of
punishment, and finished by inviting all the Lords who had excited his
jealousy against his son to a feast, where he mixed poison with their
wine, and watched them expire in his presence. Leaving out of the
questions this treatment of his own family, there is no doubt he was on
occasions cruel to a degree, not merely to enemies, but to his rebellious
subjects. Allowances must at the same time be made for the unsettled
state of tlio kingdom and the customs of the country, which even to
this day mako the sovereign the director of all executions. Probably
rebellion was rife, and sedition required stern examples. While affect¬
ing great piety and making pilgrimages, he dearly loved the bowl and
made much love to the ladies. Ho hated the Turks, but was tolerant to
# Mul.mtunmd III bin Murad, 1 CK>3 to 1012.
f 40 miloH of Houtli of llamadun.
1887.]
E. E. Oliver — The Safwi By nasty of Persia.
47
Christians. In his own family he seemed to have fits of absolute mad¬
ness, but he was substantially a good ruler to his country. He made
several wars, but he finally established a tranquillity unknown for cen¬
turies, and as Chardin observes, “ When this great Prince ceased to live
Persia ceased to prosper.”
He died on the 23rd Jamada-l-ula, 1037 H. in his favourite palace
at Farahabad in Mazandaran at the age of 70. He had been nominally
ruler almost from his youth, and was sovereign of all Persia for 43
years.
SAFI'.
•
To the great ’Abbas succeeded a series of weak and debauched
monarchs, who may be briefly dismissed. Hitherto the Safwis had
mainly been brought up as soldiers ; henceforward as a rule they were
taken from the seclusion of the harem. Reared among women and
eunuchs, they proved effeminate and incompetent, with no experience
of government or capacity for war; and, as was to be expected, the
power of Persia rapidly declined in their hands. For some years the
nation lived on its reputation, but every season saw its decline, and
almost every reign witnessed provinces lost. Sam Mirza, the son of
the murdered Safi, succeeded his grandfather, as Shah Safi. Brought
straight out of the haram at 17, “ where,” says Han way, “ he had no con¬
versation except with eunuchs, was taught nothing save to read and
write, and allowed no diversion other than shooting with a bow or riding
in the garden on an ass,” his thirteen years of reign were a succession of
barbarous cruelties. He began by ordering the eyes of his brother to
be cut out, his blind uncles to be cast from a rock, the leading minis¬
ters to be either blinded or executed, and a batch of ladies of the haram
to be buried alive. Some authors include among these his mother, and
Tavernier says, “when in his cups he stabbed his favourite Queen.”
Finally he ordered an iron to be run across the eyes of his own son,
’Abbas, an order which the eunuch humanely carried out with a cold
instead of a hot one. Imam Quli, the general of his grandfather, the
conqueror of Lar and of Hurmuz, was among his subsequent victims.
Once more the Uzbaks invaded Khurasan, and Qandaliar was lost. The
Turks under Murad,* returned to A'zarbaijan, and recaptured Baghdad,
1044 H. But even a bad king cannot at once ruin a disciplined army,
and less mischief was done than might have been expected. Safi’s
object appeared to be to destroy his aristocracy, by whom he was even
* Murad IV bin Ahmad, 1032 to 1049 H.
48
[No. 2,
E. E. Oliver — The Safwi Dynasty of Persia.
more despised than dreaded. Not a little of his cruelty was due
to cowardice. Abandoned to sensuality, he trusted his affairs to
ministers, whom he was equally ready to destroy the moment his suspi¬
cions were aroused. Yet in spite of all this, so great had been the power
of his predecessor, that he reigned, with the above noted exceptions,
almost in peace. He died 12 Safar 1051 H. at Kashan, and was buried
at Qum.
’Abbas the Second 1052 — 1077 H.
The second ’Abbas was not ten years old when he succeeded his
father,* and for some years was of course entirely in the hands of
ministers. These were reputed as exceedingly religious and austere, and
desirous of reforming the Court and the nation. Wine was prohibited,
drunkards were removed from office, and female dancers proclaimed. At
the Capital, says the Zubdatu-t-Tawarikh, men feared to listen to any¬
thing but prayers. The result of this abolition of cakes and ale was to
ultimately drive the boy king to the other extreme. As soon as he was
old enough to get free of the restraint, he indulged in drunken orgies
with any one who would drink with him, and his constant low amours
resulted in disease which killed him at 34. Phillip drunk was- cruel,
capricious, and unjust, but Phillip sober seems to have ruled fairly
well. If severe to the rich, he was lenient to the poor. The lives and
property of the people were safe. The religious enjoyed a liberal
measure of tolerance. The army was successful, and the country at
large knew him for a just and even a generous king. Qandahar he
recovered in person before he was 16. (1058 H.) Peace was established
with Turkey that lasted during his reign. The Uzbak chief Nadir
Muhammad, f who had been driven to fly from Balkh, he entertained
sumptuously for over two years (1052 — 1055 H.), and successfully assist¬
ed with troops against the forces of Shah Jahan, the Emperor of Dehli ;
and again when Nadir had in 1060 H. to flee from his son,^ ’Abdu-l-’Aziz,
he found him first an asylum, and subsequently a grave. Finally he died,
a somewhat miserable death, in his palace at a village called Khusriiabad
nej ir Damaghan in 1077 H.
# Born 18th Jnmddu-l-dkhir 1013. Ascended tho throne 30th Safar 1053 11.
f IV, Ndilir Md. 1050 — 1057.
x V, ’Abdud-’Aziz 1057 — 1091.
VI, Huhhan Quli 101)1—1 1 14.
VII, ’Ubuidu-lldh 1 1 14 — 1 1 17.
VIII ’Abdu-l-Fai? 1117—1100.
1887.]
49
E. E. Oliver — The Safwi Dynasty of Persia.
SULAIMAN THE FlRST 1077—1106 H.
The eldest son of ’Abbas II. was another Safi, at his father’s
death about twenty years of age. Some attempt was made to set him
aside in favour of a younger brother, but the proposal [was defeated
by a faithful eunuch, and he ascended the throne in 1077 H. under the
title of Sulaiman Shah. Physically exceptionally strong, he seems to
have been morally exceptionally weak. Unwarlike to cowardice, dis¬
solute, dividing his time between the pleasures of the table and the
pleasures of the harem, where, at one period, he remained immersed
several years at a stretch, leaving his country to govern itself, — and his
country seems to have done as well without as with him. The favourite
of the time was almost absolute, though he occasionally risked having
perforce to get drunk with his master, who objected to too virtuous a
minister. His court was as splendid as any of his predecessors ;
strangers were encouraged and protected, and many Europeans resort¬
ed there. We find the East India Company’s Agent sending for chests
of sack, claret and Rhenish as the surest way to secure the favour of
the king. The Uzbaks, however, renewed their annual invasion of
Khurasan. The Qipchaq Tatars harried the shores of the Caspian ;
and the Dutch seized the island of Kishmah in the Persian Grulf. All
this Sulaiman is described as bearing most meekly, and to have been
ever ready to turn the other cheek to the smiter.
There is but little else to tell. Like his predecessors, he extended
his hospitality to the house of Ashtrakhan, and when, in 1091 H., ’Abdu-
l-’Aziz, the Daniel Lambert of his time, with 300 pilgrims passed
through to Mekka, he was treated with regal honours. Sulaiman died,
worn out with his excesses in 1106 H. in the 49th years of his age and
the 29th of his reign.
Shah Husain, 1106 — 1135 H.
With the accession of Shah Husain the progress of Persia down¬
hill became still more rapid. Equally as weak and indolent as his
father, his weakness was united to bigotry that proved worse for his
country than the vices of his predecessors. Chosen by corrupt eunuchs
and fanatical mullas on account of this very character, they were able to
misgovern Persia in his name. Hone but creatures of these men were
appointed to high stations, displacing the old nobles. Religious perse¬
cution became the rule. “ Merit,” says Han way, “became an empty
sound, all offices and dignities were given to those who paid the highest
price, money decided everything, * * The troops discouraged by ill
discipline and worse pay, served with reluctance. Robbers infested the
highway, and interrupted commerce. * * J ustice was sold in the very
50
E. E. Oliver — The Safwi Dynasty of Persia.
[No. 2
capital of the Empire.” The colleges became a sanctuary for mur¬
derers. What spirit remained in the nation became rapidly broken.
For some twenty years of his reign matters went on getting steadily
worse, but showing little sign of the coming storm that was to wreck
Persia and break up the Safwi dynasty for good.
It is unnecessary to enter here upon the history of those Afghan
tribes whose country is the mountainous tract between Khurasan and
the Indus. Never a homogenous nation, and never able to form any¬
thing worthy the name of a national government, they were then, as
now, ruled by chiefs the most determined opponents of all foreign rule,
and to a man, born with the strong desire for a wild personal freedom,
which qualities, united to great bravery and physical power, made them
turbulent and dangerous subjects, and, on occasion, formidable foes.
Nor is it needful to go over details of the story that made them, tem¬
porarily at least, masters of Persia, — a story that with all the elements
of romance, has been often, and so effectively, told by Hanway, Malcolm,
Malleson, and others. The tribes had for long been growing more
powerful, and were at the time driven to extreme discontent. The most
prominent place among them had come to be taken by the Ghiljis
or Gliilzais, who, with the Abdalis of Hirat, became subjects of Persia
when ’Abbas I. took Qandahar. The GKilji discontent had almost
reached the stage of revolt.
The ablest general of Persia at the time was a Georgian, named
Gurgin Khan. Born a Christian, he had turned Muhammadan, and
became famous for his skill and his severity. He was therefore sent,
with 20,000 men, as governor of Qandahar. Foremost among the
Ghiljis was a chief named Mir Wis,* a man of superior intelligence,
good manners, eminently diplomatic, rich, generous and influential. On
this man Gurgin Khan promptly fixed a quarrel, and sent him a
prisoner to Persia — probably the most stupid thing he could have dono.
The story of Mir Wis will repay reading at length in Hanway or
Malleson. In place of prisoner, ho bocamo tho confidential adviser of
Shall Husain, returned to Qandahar via Mokka with full powers from
the Porsian King and with tho additional religious influence attaching
to a Haji, raised a revolt, hIow Gurgin Khan and all belonging to him
in the time Afghan fashion, declared himself independent, and became
the first king of Qandahar. There ho reigned eight years, defeating
three Persian armies sent against him, in 1122, 1125 and 1120 H. and
died in 1127 II. Ho left two sons. Mahmud, tho elder, being considered
too young, tho government devolved upon Mir ’Ahdu-llah, the brother of
Mir Wis, a man so timid that he could never enjoy Afghan confidence.
* [ iSjn'IW’iI Af««r Vain l»y Mulnoltn ami in tho I'oraiaa translation, Vol. I,
p. 201. Kd.
51
1887.] E. E. Oliver — The Safwi Dynasty of Persia.
and when in 1130 H. Mahmud slew him with his own hand, the latter was
at once hailed as king. The failure of the Persians to hold their own
in other directions encouraged Mahmud to attack them, and in 1133 H.
he invaded Persia by way of Kirman, which immediately submitted.
He was, however, shortly after met and driven back by the Persian
general, Lutf ’Ali Khan. The following year this very general was dis¬
missed, a signal for his army to disperse, while another brother Fath
’All Khan the prime minister, was deposed and blinded, by which or¬
ders of the wretched court of Isfahan the Shah lost the best of his advi¬
sers. This brings us down to 1134 H.
Serious troubles in other quarters have been referred to. In
1132 H. the Kurds had advanced to Hamadan, and committed robberies
under the very walls of Isfahan. The Uzbaks had carried terror all
over the northern part of Khurasan. In Daghistan, on the western
side of the Caspian, the Lesgis were masters of Ganja and Shamakhi, and
in 1134 H. wrere at the gates of Irwan. Hirat had revolted, and the
Abdali Afghans, under Asadu-llah Khan, entirely defeated 30,000 Per¬
sians under Safi Quli IQian, and threatened Mashhad. The Arabs of
Muscat were recovering the islands in the Persian Gulf. Even the
elements added to the general misfortunes : Tabriz was destroyed by an
earthquake, in which 80,000 persons are said to have perished, and
astrologers held that an extraordinary dimness of the atmosphere por¬
tended the destruction of Isfahan. The prophecy was not long unful¬
filled. Mahmud renewed his attempt with a larger and better ap¬
pointed army, overran the whole of Southern Persia, taking city after
city, by Sistan, Kirman, Y azd, and finally defeated Shah Husain’s
army at Gulnabad, 3 miles from Isfahan. The victory placed the
capital at his mercy, suburb after suburb fell, Farahabad, Julfa,
’Abbasabad, and Ben-Isfahan. Finally starved to the direst stage
Husain surrendered his capital, and marching through the streets in
deep mourning, with his own hands placed his royal plume in the turban
of Mahmud, and in a somewhat dignified speech, wished him prosperity.
The Ghilji king had become the Shah of Persia, and the Safwi dynasty
was practically at an end, 1135 H. (23rd October, 1722 A. D.)
THE AFGHANS IN PERSIA.
Mahmud 1135—1137 H.
•
The Afghan rule — it could hardly be called government — in Persia
was short; less than eight years, but they were eventful years, and for
the country ruinous. Mahmud, who in some respects just missed being
a great man, showed at the commencement of his reign a certain amount
52
E. E. Oliver — The Safwi Dynasty of Persia.
[No. 2,
of statesmanship. He endeavoured at once to relieve the- inhabitants
of Isfahan from famine, to establish confidence by continuing the best
of the Persian officials in office, to induce settlers to come, to encourage
foreigners, and to tolerate religion. Personally ugly almost to deformity,
he had great courage, strength, and energy, — qualities it may be said
common to many savages. Anything like an attempt at civilized go¬
vernment, however, did not last long. Prosperity spoiled him, his
rapid successes developed ferocity, and finally, apprehension for his
safety, combined with great physical suffering, developed all his savage
instincts, and converted him into an insane and cruel monster.
Shah Husain had recognised as his heir his son Tahmasp, who
during the reign of Isfahan had fled to Qazwin, where he collected a
force took the title of Shah Tahmasp II. and all through the reign
of Mahmud and Ashraf made weak and ineffectual efforts to get
back the throne. Another figure here appears on the scene — Peter
the Great, the Russian Czar, who now took advantage of the confusion
in Persia, “ to extend his commerce,” a euphemism for extending his
dominions, on the western shores of the Caspian. Adopting the same
formula which his successors have since followed with such good effect,
he called on Mahmud to redress certain wrongs his subjects were alleged
to have entertained at the hands of border tribes, and on Mahmud plead¬
ing his inability, issued a proclamation declaring “ he had no ambitious
designs of extending his territories,” arrived on the coast of Daghistan.
and as a commencement annexed Darband, and part of the province of
Shirwan 1135 H. (1722 A. D.) The Turks followed suit and advanced
to Hamadan with an army, and all through the Afghan occupation it
may be said the Courts of Constantinople and St. Petersburg cherished
designs against Persia, which it was mainly jealousy of one another
prevented their executing. The Russians seized Baku, and part at least of
Cilan, while their minister concluded a treaty with the exile Tahmasp II.,
in 1135 H.,* which was to establish him on the throne in return for
the cession of the provinces of Daghistan, Shirwan, Gilan, Mazandaran
and Astarabad, that is, a largo part of Persia with the entire territory
adjoining the Caspian. Kurdistan had acknowledged the Turks, who
were practical masters of Irwan, Khuwi,t Nakhjiwan, Maraghah. almost
the whole of Armenia, and a largo part of A'zarbaij&n. After a most
obstinate battle, lasting four days, Tabriz had surrendered 1137 H.,J
and the city of Gan jail the same year. In 1138 H. a parti t ion treaty
was actually concluded between the Russian and the Turk, but this
and the subsequent events belong properly to the reign of Ashraf.
# 23rd September, 1723 A. D. t Near Tabriz.. [Spelled Khooo by Malcolm, and
in tho Persian Translation, vol. 11, p. it Kd.] X 3rd August, 1725 A. 1).
1887.]
E. E. Oliver— The Safwi Dynasty of Persia.
53
To foreign invasions were added still greater domestic difficulties.
The inhabitants of Qazwin, Khwansar. and other cities revolted 1136 H.
Qazwin, however, with Kashan, and Qum surrended to Mahmud’s Gene¬
ral, though he was less successful in Sijistan. From several quarters at
once the Afghans were driven in on Isfahan, and Mahmud became ap¬
prehensive even of the capital. Once alarmed, he adopted a charac¬
teristic Afghan policy. He invited to a feast about 300 of the principal
Persian Ministers and Lords, and massacred every one. To prevent
the sons ever revenging their fathers, the next day he slew the male
children of the nobles to the extent of 200. He dined 3000 of Shah
Husain’s old guards in the palace square, and not one was permitted to
leave that dinner alive. He depopulated the city by an order to put to
death every pensioner who had served the former government, and
gave over Isfahan to general murder and plunder. To re-people the
unfortunate capital he invited Kurdish tribes, and he raised new
levies from Qandahar. With these he captured Gulpaigan, Khwansar.
Kashan, and certain cities of ’Iraq, and in Fars his general Zabardast
Khan took Shiraz by assult 1137 H.* Then he fell into a bad way again.
His cousin Ashraf, whose father he had stabbed, deserted him, and his
general Amanu-llah was discontented. He lost confidence in his army,
and his mind became altogether unhinged. He performed “ Tapassa ,”
a most severe penance, including fourteen days fast in a dark vault, and
while in this state, hearing that Safi Mirza, a son of Shah Husain had
fled, he issued an order for the massacre of all the reigning family.
Thirty-nine princes were said to have then perished, the two
youngest being accidentally saved by being held in Shah Husain’s own
arms. Han way says the number was nearly 100, for among all the
voluptuaries who ever sat on the Persian throne, probably none w
more extravagant than Shah Husain. Commissioners were constan
engaged in recruiting for his harem. Hanway tells a great story of the
“year of virgins,” and insists that as many as thirty cradles in a single
month were required in the seraglio. To kill off the children of a
king, with the exception of one or two reserved for succession, was al¬
most the rule, so that in the case of so eminent a sire as Shah Husain,
a wholesale massacre is easily intelligible.
The close of Mahmud’s career brought with it a terrible Nemesis ;
in addition to disease, he finally developed outrageous insanity, and
died, some say finally smothered, a raging maniac, under excruciating
tortures of mind and body.
H
* 13th April, 1724.
54
E. E. Oliver — The Safwi Dynasty of Persia.
[No. 2,
Ashraf, 1137 — 1142 H.
Asliraf who succeeded his cousin (22nd April 1725), joined, according
to Han way “ the valour of Mahmud to the moderation and cunning of
Mir Wis.” His first measures, however, were hardly less cruel than those
of the former, and sadly wanting in the diplomacy of the latter. His first
order was for Mahmud’s head, and his next to put to death the nobles
and commanders who had served, and in many cases well served, his
cousin. With Afghan cunning he invited Tahmasp II. to come to Isfahan
as a friend, but that prince had sufficient acuteness to wait till he could
come with an army, and Ashraf had for the time being to be content
with putting to death Tahmasp’s correspondents.
The Turks had now got far ahead of the Russians in their partition
of Persia, and in 1138 H. (1726 A. D.), marched a large army to the
capital. Ashraf, however, between diplomacy and generalship, com¬
pletely outmanoeuvred and defeated them, with the loss of 12,000 men,
the Turks having to retire to Karmansliah, and finally to Baghdad.
Eventually, as his object was to make peace with so powerful an enemy
as soon as possible, he concluded a treaty, ceding Kurdistan, Khuzistan,
part of Azarbaijan, Sultaniyali, Tihran, and certain cities of ’Iraq, in
return for which the Turks were to recognize him as sovereign. This
gave him time to turn his attention to other dangers. A brother of
Mahmud’s held Qandahar. Malik Mahmud, the governor of Sijistan,
proclaimed himself independent. The Abdali Afghans were still in
possession of Hirat. But by comparison these were minor evils ; before
long he had to face a still more formidable enemy, — a soldier of fortune,
at first a mere obscure peasant, a Turkman by birth, a robber by pro¬
fession, but who was destined to make himself a world wide reputation
as a conqueror. This was Nadir Quli, then in the service of Tahmasp.
The latter had fixed his court at Farahab&d in Mazandar&n, where he
was supported by the Qajars of Astarabad. Nadir, already well known
as an irregular leader of fame, joined him in 1139 H. (1727 A. D.) with
5000 men. So did Path ’AH Khan Qajar with 3000. This deter¬
mined Tahm&sp to act on the defensive, and he appointed Nadir to the
sole command. Nadir at once disposed of a possible rival in Fath ’All
KMn. reduced Mashhad and Hirat, and the first season compelled
Khurfisdn to acknowledge; Tahmasp.
Ashraf had just succeeded in taking Yazd, and as soon as Nadir,
now christened Tahmasp Quli Khan, took the field, advanced boldly to
meet him. The armies mot at Damaghan 1111 H. (1729), and the
Afghans were defeated. The Qlnlji. however, was by no means inclined
to give up the game, and prepared to defend the capital. Ilis entrench-
1887.]
E. E. Oliver — The Safwi Dynasty of Persia. 55
ments were strong, and were well defended, but again the Afghans were
driven back, with the loss of 4000 men. Ashraf had now to abandon
Isfahan. He revenged himself by slaying the old ex- King Shah
Husain, and fell back on Shiraz 1141 H. (1729). Here Nadir fast
followed him, and again, near the ancient Persepolis, the Afghans were
beaten,* 1142 H., and driven in confusion into Shiraz. Ashraf escaped
by way of Sijistan, where he was finally murdered by a Biluch chief,
who sent his head to Tahmasp. Thus ended the Ghilji rule, a period of
savage terror, that had brought grievous ruin on Persia, and had probably
cost a million of lives, and the desolation of many of the finest pro¬
vinces. Probably few of the Afghans, who were a small army of
foreigners in the midst of enemies, ever got back. Many were killed,
others sold into slavery. The fate of a few is described at length in
Malcolm.
Tahmasp the Second. Nominally Restored. 1142 — 1145 H.
The destruction of the Afghans had not, however, the effect of
restoring the line of the Safwis. Although Tahmasp appears as a
nominal king, it was merely as a puppet of Nadir’s. Always jealous,
Tahmasp once ventured to proclaim the general for disobedience. This
dated the annihilation of any little power he ever enjoyed. Nadir at
once marched to Court, and dictated what terms he chose. Tahmasp
was treated respectfully, but given to understand he was not to do more
than play at being king. In 1143 H. (1730) Khurasan. Mazandaran
Sijistan and Kirman, four of the finest provinces, were formally made
over to Nadir as a reward for delivering his country, and he was re¬
quested to assume the title of Sultan. He accepted all but the title,
though he ordered coin to be struck in his own name.
As soon as his troops had rested from thrashing the Afghans,
Nadir turned his attention to the Turks. He encountered and defeated
the Turkish force under two Pashas at Hamadan, made himself master
of the cities of Tabriz, Ardibil, and was preparing to besiege fir wan,
the Armenian capital, when he had to return to put down an Afghan
rebellion in Khurasan 1144 H. (1731). This he summarily did, reduced
the fortresses of Farah and Hirat, celebrating his victory in a splendid
feast, for which the heads of 300 Afghans furnished the decorations.
While Nadir was engaged in this practical buisness, the weak
Tahmasp was persuaded into trying a little fighting against the Turks
on his own account. He had just sent to Mahmud I. who had
succeeded Ahmad Ill.j* in Constantinople a “ sweet-scented letter of
* 15th July, 1730 A. D.
f Mahmud I, bin Mustafa 1143 — 1167 II.
56
[No. 2,
E. E. Oliver— The Safwi Dynasty of Persia.
congratulation,” and then by way of commentary marched to besiege
frwan, engaged the Turkish army, by which he was thoroughly beaten,
and marched home again. Nadir now came to the natural conclusion
that the time had come to put a stop to Tahmasp’s playing at king. So
he proceeded to Isfahan, deposed him in 1145 H.,* and deputed him to
Khurasan, with “ a sufficient number of ladies, and every other comfort
deemed necessary to pleasurable existence.”
He also wrote a letter to the Turks, short, and much to the point,
though perhaps not so “ sweet-scented.” “ Restore the Princes of
Persia or prepare for war.” At the same time he concluded a peace
with Russia, stipulating that that power should abandon all the conquests
it had made on the shores of the Caspian, and, with a vigour that might
well serve as an example to more modern treaty-makers, he “ dispatch¬
ed officers to see that there was no delay in executing their clause of
the treaty.”
’Abbas the Third, a nominal King, 1145 — 1149 H.
Still Nadir did not think the time ripe for seizing the actual crown
of Persia, and therefore put up a second puppet, not so likely to play at
war, in the shape of Tahmasp’s baby, 8 months old, under the title of
’Abbas III. ; in whose name money was coined, and who sat upon
the throne for some three years, wdien the baby conveniently died of
some approved infantile complaint. Meanwhile Nadir marched a large
army to Baghdad, and again attacked the Turks, under Tiipal ’Usman.
The action was one of the most bloody ever fought between Turks and
Persians. Nadir had two horses shot under him, and both sides suffered
severely, but the fight resulted in a victory for the former, 1146 H.f
A defeat like this only served to bring out the genius of Nadir. Within
three months he had rallied and strengthened his army, to such an ex¬
tent that he was able to re-engage and defeat the Turks, who wore utterly
routed. The hero Tiipal ’Usman — a long account of whom is to be found
in Hanway — was killed, and Nadir invested Baghdad. The Pasha
there concluded a treaty which t ho Court of Constantinople refused to
ratify, and a general named ’Abdu-llah, with a still larger army, put at
110,000 men, marched against the Persians, Nadir meanwhile occupying
Armenia and Georgia. Tho Turkish general, confident in his superior
numbers, left his entrenchments, and engagod the Persians. Led by
Nadir in person, the latter proved irresistible. ’Abdu-llah KauprauliJ was
* 20t.h August, 17B2.
t 17th July, 1783 A. 1).
X Tho l’ttchu of Cairo, Ilamvny culls him.
57
1887.] E. E. Oliver — The Safwi Dynasty of Persia.
killed and seeing his head fixed on a lance, the Turks fled. Tiflis,
Ganja, Kars, and Irwan, all submitted to Nadir, and the Ottoman
Court was glad to conclude a peace on the lines whilom proposed by the
Baghdad Pasha.
Nadir Shah. 1149—1160 H.
On the eve of this victory was brought news of the death of the
baby king, and now Nadir thought the time had come for the actual
assumption of the crown. On the great festival of Nauroz, on the plains
of Chowal Mugam, near Ardibil, he assembled the principal nobles and
officers to choose a king. “ Choose,” said he, “ one of the princes of
the blood, or some other you know to be great and victorious. It is
enough for me that I have restored the glory of the throne and have
delivered my country from Afghans. Turks and Russians.” But the
unanimous request, repeated every day for a month, was that Nadir
would accept the crown himself. At last he consented, on the condi¬
tions that the Shi’ah belief should be set aside, and the authority of the
first four Khalffahs be once more acknowledged. “ Since the schism of
Shi’ah has prevailed, this country has been in continual distraction, let
us all become Sunnis and it will cease. But as every national religion
should have a head, let the holy Imam Ja’far be the head of ours.” The
assembly finally consented to the change and a royal mandate issued to
proclaim it. The ceremony of the coronation took place in a splendid
hall ; Nadir seated on a throne covered with jewels had the crown
placed on his head, at, says the chronicler, 20 minutes past eight on the
morning of the 26th February 1736 (1149 H.).# Coins were immediate¬
ly struck in his name, bearing the inscription :
“ Sikka bar zar kard nam-i-saltanat ra dar jahan
Nadir-i-Iran zamin o Khusraw-i-giti sitan,”
i. e., “ the impression stamped on this coin proclaims throughout the
world the sovereignty of Nadir of the land of Persia, the hero who
subdued the earth. ”f The chronogram on the reverse, “ A1 Khairu
fi ma waqa’ ”, forms the date of his accession, 1149 H.,# and reads : “ That
'* [This should be 1148 H. The chronogram on the reverse of these coins forms
the date 1148, which date is also given in figures. The obverse has the date 1149
in figures. The latter year commenced only on the 1st May 1736. The discrepancy
in the dates is explained by Marsden ( Numismata Orientalia, p. 473) by the supposi¬
tion that the date on the obverse is that of the actual issue of the coin, while the
date on the reverse is that of the accession. The date has been corrected in the list
of coins, No. XXXV, Ed.]
t [The couplet rather means : “ Nadir (or the Wonder) of the land of Persia
and the hero that subdued the earth has stamped the impression upon this coin for
the sake of the fame of his sovereignty throughout the world.” Ed.]
58
E. E. Oliver — The Safwi Dynasty of Persia . [No. 2,
which has happened is the best.” By the reversal of a letter “ la ”
for “ al ” the wags made the translation read, “ That which has
happened is not the best.”
It is not intended to follow the subsequent career of Nadir Shah,
his invasion of India, his reign in Persia, and his tragic end. Whatever
may be charged against his character, he certainly restored the throne
of Persia to its former glory, and with all his failings, in many ways
proved himself a great king. The feeble Husain had brought the
kingdom to its lowest ebb, it had in fact almost ceased to be a king¬
dom at all. Nadir did all that on the plains of Chowal Mugam he took
credit for doing. He drove out the Afghan, the Turk, and the Russian.
He did more. He converted some of the most dangerous of his coun¬
try’s foes into its best defenders. He subdued the Bukhtiyaris, daring
tribes who occupied the rugged mountains of Lar, between Isfahan
and Shustar, who had opposed the advance of Alexander, routed the
armies of Rome, and given constant trouble for generations ; and he
made them into efficient soldiers, who did great service in his subse¬
quent campaigns. He took Qandakar, though it cost him a siege of a
year and a half, and conquered Kabul. At the latter place he left a
contingent of his Qazalbashis, where them descendants still occupy a
quarter. He consolidated his empire, and then, as former rulers of his
race had done, cast his eyes towards India, and in its invasion thought
he saw the restoration to Persia of its ancient splendours and its ancient
fame. We are accustomed to take the account of his invasion of India
from the Indian historian’s point of view. Judged dispassionately, his
conduct generally appears to advantage. He was even generous to the
conquered Mughal Emperor. Up to the period of his return from
India, his countrymen at least might be proud of him. “ Whether,” as
as Malcolm says, “ we consider the noble and patriotic object which first
stimulated his ambition, the valour and ability lie displayed, the com¬
parative moderation with which lie used success, or the glorious deeds
lie had done, he is entitled to great, if not unqualified, admiration.”
The last fivo years of his life, so fearfully clouded with suspicion
and cruelty, arc perhaps not quite the measuro of the man. There is
no doubt that his order, given in a moment of rage, to put out the eyes
of his son Raza Quli, preyed ever after on his mind. It must not bo
forgotten that ibis son had, during Nadir's absence, tried to usurp the
throne, had made an organised attempt to take his father’s life, and
when Nadir in the most generous terms* had offered him pardon,
if he would confess his fault, and invited him to wait till in the
natural course of things he must succeed to the throne, the tierce
# Sou 11 un way's custom pomry story.
59
1887,] E. E. Oliver— The Safwi Dynasty of Persia.
youth had, in the most insulting language, gloried in his attempt to rid
the world of a tyrant. The act, however, not only “ put out the eyes of
Persia,” hut seems to have changed the nature of Nadir ; and even
partial historians describe the last years of his reign as exceeding in
barbarity all that has been recorded of the most bloody tyrants. His
attack on the religion of the people, if his attempt to diminish the
power and wealth of the priests can be so called, was almost as fatally
impolitic as his cruelties. His proceedings produced something like
rebellion, and the spirit of insurrection changed Nadir’s violence to
fury. Towards the last he was maddened to desperation, and in 1160 H.
he was finally assassinated by a committee of four principal officers of
his court, including representatives of his own tribe and his own
guards. Nevertheless his assassination was the death-blow of the
mighty empire he had created, and disastrous anarchy almost imme¬
diately followed.
The death of Nadir saw the immediate rise of a powerful Afghan
empire. Few among his retainers were braver, more loyal or devoted
than Ahmad Khan, the Abdali Chief, none more ready to revenge his
death. But within a few months Ahmad had founded a dynasty of his
own, had changed the name of himself and his tribe, and become
Ahmad Shah Duri Durani, a name also destined to carry terror to
India. Three or four years saw the province of Khurasan severed and
converted into a separate principality. Mazandaran and Gllan before
long were seized by the chief of the Qajars, the governor of A'zar-
baijan declaired his independence, and almost half a century passed
before Persia became a power again.
THE PUPPET KINGS.
The Safwi dynasty, founded by rulers of the calibre of Shah Isma’il,
and the great ’Abbas, than whom Persia had seen no greater since the
days of the famous Sassanian, Naushirwan, practically ended with the
capture of Isfahan by the Afghans, after a life extending over nearly
two and a quarter centuries. The descendants who were re-established
by Nadir, as already noticed, were the merest puppets in his hands, and
with his formal proclamations as Shah, the dynasty dropped into
oblivion. The puppet Tahmasp II. was murdered by Raza Quli who
had himself married a daughter of Shah Husain, and Raza’s son
Shah Rukh was therefore descended from the Safwis on the mother’s
side. After the brief reign of Nadir’s nephew, ’Adil Shah, and
his brother, Ibrahim, both of whom had been slain, Shall Ruldi was in
60
E. E. Oliver — The Safwi Dynasty of Persia.
[No. 2,
1162 H. (1740) raised to the throne. He was young, handsome, ami¬
able, and popular, but his career was blasted by another chief, who also
through the female line was a descendant of the Safwis, one Sayyid
Muhammad, who seized Shah Ruth, and before the latter could assemble
his troops, blinded him, and proclaimed himself king with the title of
Sulaiman II. The same year saw this Sulaiman put to death by
a general of Shah Ruth’s, and the blind prince brought from the prison
to the throne again. For awhile the unfortunate Shah Ruth bore the
title of prince, enjoyed the revenues of Mashhad, and the influence of
Ahmad Shah Durani was sufficient to convert Khurasan into a separate
province for him and to guarantee its integrity. But its chiefs re¬
tained almost complete independence, and only acknowledged Shah
Rukh as their nominal suzerain.
Still another puppet of the Safwi family was set up by the chief of
the Bakhtiyari and Zand tribes, a nephew of Shah Husain, with the
empty title of Isma’il III. ; but he was purely nominal under the Wakil
Karim Khan.
The whole of the doings of these petty rulers belong to an entirely
subsequent chapter of history.
The inscriptions on the coins figured are in many cases somewhat
elaborate. Shah Isma’il describes himself as “ Abii-l-Muzaffar, Baha¬
dur Khan, as-Safwi, as-Sultan, al-’Adil, al-Kamil, al-Hadi, al-Wali,” the
father of the victorious , the just and perfect Sultan , the guide , the governor.
Muhammad Calls himself “Badshah al-Husaini, as-Safwi.” Sulaiman says
he is “ Banda Shah-i-Walayat,” the slave of ’ All , while Husain is
“ Kalb-i-A'stan-i-’Ali,” a dog of the threshold of ’ Alt . The baby king is
“ ’Abbas salis, sani Sahib Qiran, Zil-i-haqq ”, the third f Abbas, a
second Muhammad * the shadoiv of God."
Coins Nos. 31, 32 and 33 are struck in the namo of the Imam ’AH
Musa Raza, the first apparently at (?) Azindran, or somo similarly
named place in Khur&san, the others in Maslilmd ; all probably
during the nominal reign of Shah Tahmasp II. Others, not des¬
cribed, are wanting dates or mints, somo having neither. One is in
the namo of ’Ali oMaR* Another 1ms
Others have the Shi’ah confession
of faith on both sides.
* [Rather : ‘a socond Timur,’ who first assumed that attribute. Bofore this
’Ahh/is, the Kmporor Hh&h .Julian of Dohli hud similarly culled himself, on his coin*,
‘ the hocoihI Ktlhib Qir/in.’ Kd.)
1887.]
01
E. E. Oliver — The Safivi Dynasty of Persia.
Nos. 44, 45, and 46, are of Fath ’AH Shah. Qajar,* and do not
belong to the series ; and No. 48 is (to me at least) a doubtful coin*
It appears to be of Tahmasp II., struck at Hawizah.
I have again to express thanks to the many friends who have sent
me their coins to examine. In this case more especially to Mr. Rodgers
of Amritsar, and to Mr. Furdoojee of Bombay. The latter gentleman’s
collection is especially rich in Safwi, and many of his coins figure in this
series.
GENEALOGY OF THE SAFWI' DYNASTY.
According to the Zubdatu-t-Tawarikh of Muhammad Kamal, the
descent of Shah Isma’il was through the following line, from Musa
Qasim, the seventh Imam: — Abii-l-Qasim Hamzah — Sayyid Abu-l-Qasim
— Sayyid Muhammad of Arabia — Firuz Shah Zarin Kulak — Ahwaz
al-Khas — Muhammad al-Hafiz — Rashid — Shaikh Salahu-d-din — Shaikh
Qutbu-d-din — Shaikh Salah — Jabril — Shaikh Safiu-d-dm Ishaq — Sadru-
d-din — Khwaja ’AH — Shaikh Ibrahim — -Shaikh Junaid — married sister
of Uzan Hasan, of the Aq Kuyunlis.
Sultan Haidar m. Martha, daughter of Uzan Hasan by the Christian Lady
Despina, daughter of Calo Johannes, Emperor of Trebizond.
j , ~i ,
Sultan ’Ali(a) Ibrahim^) I. Shah Isma’il
B. 891- | S. 908— D. 930 H.
II. Tahmasp I. Sam(c) Bahrain Ilkasfd) 5 daughters.
B. 920 | S. 930— D. 984 H,
I III
IV. Muhammad III. Isma’il II. Haidar others
S. 985— D. 995 S. 984— D. 985 *
I 1,, I ' I
Hamzah(e) Isma’il V. ’Abbas I. daughter m. Ishaq-Klian.
B. 967 | S. 994 D. 1037
(a) Proclaimed successor but seized and imprisoned by Ya’qub and subse¬
quently slain at Ardibil.
(0 Fled to Gilan where he died.
(c) Rebelled in Khurasan, took Hirat 941 H. Afterwards fled across the
Oxus.
(d) Rebelled 945 H. Fled to Turkey and then to Kurdistan, but was delivered
over to Tahmasp and killed.
(e) Assassinated 994 II.
* By Markham and others this is incorrectly written Kajar.
1
62
E, E, Oliver — The Safivt Dynasty of Persia.
[No. 2,
V. ’Abbas I.
B. 967 | S. 994 D. 1073
Safi(/) TahmaspO) Raza(7i) Amanu-llah(/).
\r ‘ f
YI. Sam (Sliah Safi) Fatimah(i).
B, 1020 S. 1037 D. 1052
I
VII. ’Abbas II.
B. 1043 S. 1052 D. 1077
I
YIII. Sulaiman Hamzah(7c).
B. 1057 S. 1077 D. 1106
IX. Husain Daughter m. Mirza Daud, chief priest of Mashhad. Daughter m. ?
S. 1106 A. 1135 D. 1141
XII. Tahmasp 11.(7) Daughter m. Baza Quit son of Nadir. XVII. Sulaiman II. («)
| ' XIX. Isma’il HI.(p)
XIII. ’Abbas III.(m) XYIII. Shah Bukh(o).
A Ghilji Chief.
Mir Wfs Mir ’Abdu-mh(g).
I I
X. Mahmud XI. Ashraf.
S. 1134 D. 1137 H. S. 1137 killed 1142 II.
(/) Stabbed at the instigation of his father by Bob Bud Klnin.
( fj ) Died before Safi was murdered.
(h) Blinded by order of his father and perished miserably.
(i) Killod by her fathor to spito his grandfather ’Abbas.
( j) Blinded by order of his father.
(k) An attempt, made to put this princo on the throne, defeated by n munch.
(/) Fled from Iff&hlin 1136 H. Nominal king in Farahulmd 1139. Nominal
under Nadir 1141. Put to death by Un/.a QuH.
(m) Nominal at eight months old under Nadir 1146. Died 1148 IT.
(71) Mirzd Sayyid Muhammad. Proclaimed himself ling 1104. Pnl to death
by Yusuf ’Mi 1161
(•>) Horn 1 147, succeeded 1162. Blinded by Mirra Sayyid Md. 1163, Nominal¬
ly restored 1164. Independent in KhuraHiin 1166. Died 1210 11.
(/>) Born 1165. Nominal under Kurfm K_hrin 1164. Died 1173 II.
(7) bluin by Mahmud,
1887.]
E. E. Oliver — The Safivi Dynasty of Persia
Tribe of Afshar or Aushar.
J
Imam Quli.
63
XIV. Nadir Shah (Nadir Quli) Ibrahim Quli.
B. 1100 S. 1149 Murdered 1160 EL
Raza Quli m. daughter of Shah Husain. XV. ’Adil Shah (’Ali Quli).
S. 1160 Blinded by XVI, 1162 killed 1162
Shah Rukk
XVI. Ibrahim (r).
S. 1162 killed 1162.
Contemporary Rulers.
(i ) Formerly Guvoruor of ’Iraq.
E. E. Oliver — The Safwi Dynasty of Persia.
2,
SAFWrS OF PERSIA.
T. Isrmi’il as-Safwi. Ari. 112
Mr. Rodgers.
Obv.
Within circle <*-Ul3Jf <xj( $1
aJJi &+3*'0
The same formula in square with
the mimes of I lie 12 Imams round
on four sides.
—143 grains. Nishapiir. No date.
Rev.
)<,U,^a]= Jl ^jt J\jJ\ ^ JxRJl
aJL(i oAa. (Av-*4-«3t
jy j(<A>J Ajlh-i-w j
ruin, and Tabriz Mr. Fnrdoonjeo.
>4 grains. Mashhad. No date. Mr.
[ Rodgers.
Tho same inscription,
hilt
1887.]
E. E. Oliver — The Safivi Dynasty of Persia.
65
5 J
))
>>
Nishapur.
Alaward.
Nisa.
5)
55
55
Hirat. 929 H. My cabinet.
Formula in circle.
Names of Imams in four segments j Area
round.
«•
9 p ^ Axlx) ^11*3 aljf odA
In centre 8lj&
IV. Ditto. JR. 10 — 68 grs. Nimroz. No date. My cabinet.
Similar formula. Similar inscription,
but
Ditto. Nimroz. * 29 H. Mr. Furdoonjee,
V. Ditto. JR. FI — 150 grains. Hirat. 924 H. My cabinet.
The same formula in hexagon and Area J . jJ( ejife ,f#
six segments round.
Ditto.
j&kJl y) . .
«•
••
<xi . . . .
In centre Sp^
HI. '85 — 17 grains. Tabriz. No date. Mr. Fur-
[doonjee.
The same formula in ornamental
<
circle and segments round.
The same, but in centre.
Ditto. JR. 8—120 grs. Yazd, 929 H. Mr. Furdoonjee.
Area the same, but in ornamented
central circle 1M
The same formula in square as
No. II.
Ditto. JR. 1*1 — 70'5 grains. Alaward, no date. Mr.
[Furdoonjee.
The same as No. Y. The same, but in centre shield.
Ditto. JR. *93 — 72‘5 grains. Nisa. Mr. Furdoonjee.
The same, in square, as No. II. The same, but in centre lozenge
IhJU
66
E. E. Oliver — The Safm Dynasty of Persia.
[No. 2,
VT. Ditto. HI. '75 — 72 grains. Tabriz, 908 H. Mr. Eurdoonjee.
In central circle.
*U .
Area yijV a HJj
<*£Lc
Round *U\J . 3/IaUI
*•
Ditto. Astarabad, Alaward, without date.
VII. Shah Tahmasp I. JR. -57 — 80 grains. Hirat, no date. My cabinet.
The same formula with quarter-
foil and 4 segments round.
•* M
Area ^lhLJ(
AjLkJUc ^ All|
Axlx ^1*3 HA
In centre &jA
Ditto. JR. '95 — 82 grains. Hirat, 941 H. Mr. Furdoonjee.
VIII. Ditto. HI. 82 — 45 grains. Hirat, no date. My cabinet.
The same formula arranged in The same inscriptions.
square.
IX. Ditto.
The same formula.
X. Ditto.
The same formula.
Hi. *87 — 70 grains. Astarabad, no date. Mr.
[Rodgers.
Area the same, but in centre.
^L'l^jlvct JjlLjn .
HI. 1 05 — 78 grains. Nimroz, no date. Mr. Rodgers.
I Area the same, but centre star.
‘ JJJ+# '-LT°
JR. *78 — 45 grains. Mashhad, 960 H. Mr. Rodgers.
Area ... (xj|
, lA ' ly k__j All|
A.' j AxJLc
In centre SI*
Ditto. HI. "85 — 120 grains. Yazd, 940 H. Mr. Furdoonjee.
XI. Ditto.
The formula in and round an al¬
mond shaped area.
In ornamented circle the 12 Imams
forming star and usual formula
round.
c>^ vU
J;
Area as above.
In centre lozenge j
lp# vr*
HI. *g5 — 120 grains. Tabriz, no, date. Mr-
[ Furdoonjee*
The same formula arm n trod in 1 fl lie same area, but in centre circle
I )itto.
ho mire like No. 1 1.
y> ,jo j.E'w jil-i
1887.] E. E. Oliver — The Safwt Dynasty of Persia.
67
Ditto,
The same.
XII. Ditto.
JR. -85 — 121 grains. Tabriz, no date. Mr.
[Furdoonjee.
The same, but centre square
iR. *85 — 120 grains. No mint or date. Mr.
[Furdoonjee.
,,,
Qandahar, Sultani, without dates.
XIII.* Shah Isma’il II. Mir Tahmasp. AR. '85 — 72 grains. Qazwin.
[Xo date. My cabinet.
$LjO
wt. . . . y y t . . ,
. *
Ditto
OaMj
bo bo! bo
^bot j
Ditto.
JR. -80- 71 grains. Qazwin, no date. Mr.
[Furdoonjee,
XIV. Muhammad (Khodabanda). AR. '9 — 71 grains. Ja’farabad,
985 H. My cabinet.
In centre Mlt^J!
c s*J C5^
♦♦ «
round ^
t • • • o ••• •
• • • •
Ditto.
Furdoonjee.
The same.
Ditto.
The same.
In ornamental circle
&jbf j aAc
s ^.frAS ^bc|
jsJa.+)\yA
round &D|<>Lk t ^
V -
. S A d
JR. ’9 — 71 grains. Ja’farabad, no date. Mr.
| The same but in simple circle.
JR. ’9 — 71 grains. Qazwin, 986 H. Mr. Furdoonjee.
The same, but outer inscription
in ornamental segments.
* [The obverse of No. XI fl probably reads :
o-* [)bc y Jb |*be! ^ Jjj****0 J
which is a Persian, verse. Ed.]
68
E. E. Oliver — The Safwi Dynasty of Persia.
[No. 2,
XV. Shah ’Abbas I. JR. 11 — 141 grains. Counterstruck, Qanda-
har, 1029 H. Mr. Rodgers.
The same formula as No. I. Jdx/i ,,,
M ...
♦ri ......
is) ‘ • ^ ...
•» #
Counterstruck J«Xc
XVI. Shah ’Abbas II. JR. '8 — 112 grains. Tabriz, 1058 H. Mr
Furdoonjee.
I »dA
dotted margin.
The centre A^'5I
tX»s:/0
A^f Jj C5^
Round cvT^-w'“k‘ ^
v. •»
Ditto. iR. *9 — 101 grains. 1053 H. ^R. TO — 138 grains.
1076 H. JR. 10 — 70 grains. JR. 13 — 135. grains. No date. All of Tabriz
and with similar inscriptions.
Ditto. JR. 1*0 — 101 grains. Abrawan.* 1041 and 1065 H.
My cabinet.
Ditto. JR.. 1-0—101 grains. Tiflis 1053 H. My cabinet.
XVII. Ditto. JR. ’9 — 116 grains. Ganjah 1052 H. „
alhl/l V
, . . J
ci^AI j j<Li
• ^
+C
XVIII. Ditto. JR. T1 — 70 grains. Tabriz, 1052 H. My cabinet.
The Ramo inscriptions. | As No. XVI, but larger.
XIX. Sulaiman I. bin ’Abbas II. Al. ’95 — 110 grains. Nakhjiwdn,
1097 II. Mr. Furdoonjee.
The same formula.
ojV j
g&ij
f *4V
w ..UJL,
or
.aC
Ditto, Naklijiwan, lops, 1100 II. Abrnwrin,* 11 02, 1103,
1105 11. Mr. F urdooiijeo.
# [Pei'liupM I r\v an l'M*J
[ IVilw»pn I i \\ a n
1887.]
69
E. E. Oliver — The Safwi Dynasty of Persia.
Ditto. Ganjah, 1103, ***4 H. Tabriz, 1104 H. All similar.
Mr. Furdoonjee.
XX. Ditto. Ah '95 — 147 grains. Qandahar, 1078 H. My cabinet.
Persian lion and sun.
I ♦ VA
XXI. Shall Husain bin Sulaiman. At. 1*0 — 79 grains. Isfahan,
1133 H. My cabinet.
The same formula as Xo. XVI. $li
1 1 rr
XXII. Ditto. JR. l-03 —75 grains. Mashhad, no date. My cabineto
The same formula.
. *• *
XXIII. Ditto. At. 1*1 — 68 grains. Tabriz, 1134 H. My cabinet.
The same formula.
The same inscription, but with
ornamental margin.
XXIV. Ditto. At. *95 — 83 grains. Tiflis, 1131 H. Mr. Fur¬
doonjee. The same, with dotted margins.
Ditto. At. 95 — 82 grains. Tabriz, 1130, 31, 32, and 33 H.
Mr. Furdoonjee.
Ditto. At. 1*05 — 83 grains. Qazwin, 1131 H. Mr.
Furdoonjee.
XXV. Ditto. At. 1*1 X *75—123 grains. Isfahan, 1126 H. Mr
Furdoonjee.
k+sz'0 *1J|1I| a-^
4—
&JJi aJJ|
8 Li
MM
j
70
E. E. Oliver — The Safwi Dynasty of Persia.
[No. 2,
XXVI * Mahmud, an Afghan. Ml. *95— 66 grains. Isfahan, 1135 H.
My cabinet.
SI
il+s:'0
ajl.ll LMl
XXVII. Ditto.
Eurdoonjee.
The same formula,
s but date fir<5
[ .** i trd ] abi
JR. IT — 111 grains. Isfahan, 1134 H. Mr.
[Jj
AT oA+J Ic f t
^ ^,1— X) ]
XXVIII. Ashraf, an Afghan. Ml. 1*0 — 67 grains. Qazwin, 1139 H.
My cabinet.
The same, but date, I |M j <3^
o>it *U olhl, j\
... ^ ^
l f r <? ...
Ditto. Ml. 1T5 — 111 grains. Isfahan, 1137 H. Mr. Furdoonjee.
The same inscriptions,
but date 1137.
ILL Ax
ji)** *** [ u»y. . . ]
aC«» o^Al . . .
lal
XXIX, Shah Talimasp II. (abdicated). Ml. F05 — 70 grains.
Tabriz, 1135 H. My cabinet.
The same as No. XVI. AJ^H^be yP.
i_b> y
t ir* yp
XXX. Ditto, (nominally restored). Ml. IT — 83 grains. Isfahan,
1142 11. Mr. Furdoonjee. The same inscription.
A similar coin, but with dotted margins. Isfahan, 1142 11. Mr. Fur¬
doonjee.
# [ A very nearly identical coin is given in Marsdon’s Kumismata Orientatia ,
p. 470, No. DLXX1 V. Tho couplet on theso coins, probably, runs thus : —
wjl~jL’l o<l*(-w t v_jLi j| .a- y
Marsdon reads tho two last words which do not scan. The meaning is:
“Shah Mahmud, tho conqueror of 1 ho world, with roforonco to his bravery, has
struck this coin front tho oast of Tran, like tho dink of tho nun.” Kd.)
1887.]
E. E. Oliver — The Safwi Dynasty of Persia .
71
Coins struck in the name of the Imam ’All Musa Raza.
XXXI. ’AH Musa Raza. JR. 1*1 — 78 grains. Azindran, 11** H.
My cabinet.
jip oj ty
Jj &Uf Jj-'-j
AJd|
I I 'r* • . *
XXXII. Ditto. JR. 1*0 — 735 grains. Mashhad, *143 H. My
cabinet. Similar inscription.
XXXIII. Ditto. JR. • 9 — 174‘5 gr. Mashhad, no date. My cabinet,
LsjJ?
%•
v * _ •
Wt^VA/0 S^J^O
Aft. '95 — 178*5 grains. Mashhad, 1141 H.
Mr. Furdoonjee.
XXXIV. ’Abbas III. bin Tahmasp. M. 1*05—83 grains. Shiraz,
1145 H. My cabinet.
The same.
Ditto.
The same as No. XVI but larger.
JJp
flpd
«
jlt+A
Ditto. AR. 1 1—83 grains. Isfahan, 1145, 1146 H. Mr,
Furdoonjee. Similar inscriptions.
Coin struck in the name of ’All. JR. '85 — 68 grains. No Mint
114* H. Mr. Furdoonjee.
The usual formula in dotted circle.
1 ^j-lg <SX>A3
XXXV. Nadir Shah. JR. '95—82 gr. Mashhad, 1150 H. My cabinet.
J X 5 P
I ( d • tj odklw
uM**
M
V ** *
A chronogram referring to the date
of Nadir’s accession A. H. 1148.
XXXVI. Ditto. JR. '9— 175 grains. Tabriz, 1153 H. My cabinet.
AirH
'r’J
aC
alA
i i*r
72
E. E. Oliver — The Safwi Dynasty of Persia.
[No. 2,
Ditto. Similar coins of Tabriz, 1151, 1154, 1157 and 1158, Mashhad
1151, Isfahan 1157, 1156 H. Mr. Furdoonjee.
XXXVII. Ditto. JR. 1*0 — 67 grains. Tiflis, 1151 H. Mr. Fur¬
doonjee.
C^Lv/O
I |M
XXXVIII. Ditto.
Furdoonjee.
UaJUl
The same as No. XXXV, but
JR. -8—105 grains. Mashhad, 1151 H. Mr.
&1J| jl:L
! I M
Ditto. iR. *7 — 105 grains. Isfahan, 1151 H. Mr. Furdoonjee.
XXXIX. Shah Rukh, (grandson of Nadir). JR. 1*0 — 356 grains.
Mashhad, 1161 H. Mr. Furdoonjee.
AD|
A£Lo
» n» v . .
XL. Ditto, j®. *9 — 177 grains. Mashhad, ##63 H. Mr. Furdoonjee.
<±SlsQ
^ Uc
• . . J I c>L rt
XLI.* Muhammad Karim Khan (Zandi). i®. *95 — 70 grains.
No mint or date. My cabinet.
j jj &ho cjhif
dUl ill Ajlil
4>^s:/0
^ (Jj** . . j
aUi Jj
Counterstruck
XLII. Ditto. Ai. *95 — 68 gr. Qazwin, 1175 IT. Mr. Furdoonjee.
rt/ ■*
Similar formula.
| | v d Ai u*
* [ I ho truo road mg of tho obverse, from better preserved coins, is given by
Mursden, Num. Orient., p. INI. Ed.]
E. E. Oliver — The Safwi Dynasty of Persia.
73
1887. J
XLIII. Ditto. Ad. 8 — ''55 grains. Shiraz, **90 H. Mr. Eurdoonjee
[ ]
M
,*c
The same as No. XLI.
Ditto. Ad. *8- — 67 grains. Shiraz, **75 H. Mr. Furdoonjee.
r ir
,*c
The same as No. XLI.
• ♦ ♦ V4
XLIV. Fath ’Ali Shah ('Qajar). Ad. ’95 — 138*5 grains. Mashhad,
1244 H. My cabinet.
^,4LvJ[ <3Ul$ <*•<& <X£.«a
^ I/O |
XLY. Ditto. Ad. *95 — 158 gr. Kirman, 1219 E. Mr. Furdoonjee.
jLJi »U
W
‘r 'J*
ir m
XLYI. Ditto. Ml. *85 — 44 gr. Shiraz, 1203 H. Mr. Furdoonjee.
Similar inscription.
i r *r
Ditto. Ad. *50—37 grains. Yazd, no date. Mr. Furdoonjee.
Lx/ 1
O 5 iS*
Similar inscriptions.
XLYII. (?) Muhammad Khan. Ad. *75 — 100 grains. Astarabad,
1173 H. Mr. Furdoonjee.
1^ (j
• •*
«Ul
d£l/o
1 1 vr
XLYIII. (?) Shah Husain. Ad. *8 — 57 grains. Hawaizah, no
date. My cabinet.
In circle
Round . .
4l/|
Jjls^
aijai h
In circle
i- * ♦ • •
Round oj ^ &oJo
• • • • • •
‘ V/' V'
74 Kavi Raj Shyamal Das — Antiquities at Nagari. [No. 2,
Antiquities at Nagari. — By Kavi Raj Shyamal Das, M.R.A.S., F.R.H.S.
Translated by Babu Ram Prasad. (With two Plates.)
Nagari is a small village in Me war and is situated on the east or
right bank of the Berach, about six miles north-east of Chitor. At one
time it was part of the jagir of the Thakur of Bassi, but it is now included
in the estate of the Rao of Bedla, a Chauhan Rajput and a first class
vassal of the Maharana of IJdaypur who belongs to the Guliilot or Gehlot
clan. The name of this clan is derived from Guhil, the son of the Bappa
Rawal who in Samvat 784, A. D. 728, according to Col. Tod, or S. 791,
A. D. 7o5, as I believe, took Chitor from Man’mori, the last of the Mori
or Pramar dynasty.*
Though we do not know the dates of the foundation, or the destruc¬
tion of Nagari, yet the latter event must have occurred before the time
of Bappa who lived more than eleven centuries ago ; and it would seem
from two inscriptions at Nagari being in the Southern Asoka character
that the city was flourishing before the Christian era. The inhabitants
point out the remains of an ancient fort at Nagari, and say that its moat
was formed by a ravine lying to the eastward. An examination of the
spot shows that some building must have stood there, for large bricks
are occasionally dug up in the neighbourhood. The north-east and south
quarters of Nagari also contain many isolated specimens of ancient archi¬
tecture. The old rampart of the town is said by the villagers to be repre¬
sented by a crescent-shaped embankment which skirts Nagari, commen¬
cing on the south at the river and encompassing the south-east, east and
north-east quarters, and ending at the north on the river bank again.
The entrance to the old city is traceable on the road leading to Bassi.
In some places we find old mortar floorings, and sometimes masonry
ghats are exposed to view by the erosion of the river banks.
Two earthen vessels measuring 12 feet in height and 3 in diameter,
with sides an inch 'thick, are to be seen in the shaft of a well sunk by a
barber. Such vessels called nand 3 to 4 feot high and l \ in
diameter, arc manufactured at the present day by potters on their wheels,
but those two old vessels seom to have boon constructed by joining
several layers, each 4 inches high, and then baking them in a kiln.
The rims of similar vessels may bo seen peeping out from iho ground in
two other placos.
Udthiom led bd}'d.
About half a mile east of tho village there is an open rectangular
enclosure which goes by tho abovo name, i. e., tho elephant-enclosure.
* Tradition says that Chitrang Mori removed to Chitor, on Nagari having been
doomed to destruction by tho course of an aHOotic.
75
1887.] Kavi Raj Shyamal Das — Antiquities at Kagan.
Its walls are composed of large slabs of a greyish limestone, admirably
put together in five successive layers. The height of the wall is 9 ft. 4
in., and it is 3 ft. 2 in. thick at bottom, and 1 ft. 4 in. at top. The
breadth of the slabs of the lowest layer is 2 ft. 9 in., of the 2nd, 1 ft.
8 in., of the 3rd, 2 ft. 7 in., of the 4th, 1 ft. 3 in., and of the 5th, 1 ft.
4 in. Their length varies from 7 ft. to 14 from the top to the bottom.
The outer measurement of the enclosure is 300 ft. 4 in. by 154 ft.
4 in., and the inner is 291 ft. by 148 ft. 6 in. The entrance is at the
southern side ; the northern side is in a state of dilapidation, owing,
according to the villagers, to the Thakur of Bassi’s having taken away
the stones to erect other buildings with.
TJ'bti diwal, or Alibar's Lamp.
About a mile north-east of Nagari there stands a pyramidal tower
(Plate V), built of the same kind of stone, and constructed in the same
way as the Hathiom ka bara. It is 14 ft. 1 in. sq. at the outside base, and
3 ft. 3 in.sq. at the apex. Its height is 36 ft. 7 in., and it is composed of
21 layers of large blocks piled one on the other. The tower is solid for
4 ft., then hollow for 20 ft., and solid again up to the top. The floor of
the cavity, or chamber, is 4 ft. sq., and it has 7 openings to admit light.
The window facing the east is 2 feet, by 1, 3 in. ; of the two on the west
one is 3 ft. 3 in. by 3 ft., and the other 2 ft. by 1, 9 in. ; one window on
the north is 2 ft. by 1, and the other is 2 ft. 3 in. by 2 ft., and so also
are the windows on the south.*
* These measurements were reported to the author by Thakur Jagannath Singh
the Hakim, or Raj-official at Chitor. Tod has two references to Akbar’s lamp. At
vol. I, p. 325, he says “ the site of the Royal (Akbar’s) Oordoo or camp, is still
pointed out. It extended from the village of Pandowly along the high road to
Bussie, a distance of ten miles. The head-quarters of Akbar are yet marked by a
pyramidal column of marble, to which tradition has assigned the title of Akbar ka
dewa, or Akbar’s lamp.” He adds in a note. “ It is as perfect as when constructed,
being of immense blocks of compact white limestone, closely fitted to each other,
its height thirty feet, the base a square of twelve, and summit four feet, to which a
staircase conducts. A huge concave vessel was then filled with fire, which served as
a night beacon to this ambulatory city, where all nations and tongues were assem¬
bled, or to guide the foragers.” The other reference is at vol. II, p. 755. There he
expresses his regret that, owing to the results of an accident, he was unable to climb
the staircase “ trodden no doubt by Akbar’s feet.” But in fact there is no inner
staircase. Kaviraj Shyamal Das writes as follows : “ There is no flight of steps to
reach even the highest part of the hollow chamber, though there are projecting por¬
tions of the blocks composing the pyramid on which the feet can be rested. If
any one wants to get to the very top, he must get out at the highost window and
then somehow or other scramble up.” The Kaviraj observes that the fact of there
being no interior staircase corroborates his view that the tower has not been built by
Akbar, though he may have used it as a beacon. There is no tradition about its
76
[No. 2,
Kavi Raj Sliyamal Das — Antiquities at Xagar?'.
This pyramid is call’ed ‘ U'bli diwal ’ or the ‘ vertical lamp’, and
is said to have been erected by Akbar as a beacon lamp (for burning
cotton seeds socked in oil placed in a huge cup kept on the summit),
to denote the head-quarters of his camp when pitched there to reduce
the fort of Chitor in S. 1624 (A. D. 1568). Notwithstanding the authors
of the Akbar Namah, Tabaqat i Akbari, Iqbal Nam ah Jahangirf and
Farishta say nothing about it, yet it may be that Akbar did employ
the column for placing on it the signal light of his camp, reasonably
considering* it better adapted to this purpose than any new thing which
he could make.
From certain remains found to the north of Nagari in the bed of
the Berach, it may be inferred that a bridge had been thrown across
the river, and the people say that its debris were used in that over the
Gambhiri which flows past Chitor. But my own investigations show
that the latter could not have been entirely constructed in this way, as
it contains also portions of some old shrines, e. g., the stone tablet
bearing the Inscriptions of the temples founded by Rawals Tej Singh
and Samar Singh.*
Further, the inhabitants of Nagari have a belief that the materials
of its ancient structures were used in the erection of the fort and the
buildings of Chitor. This carries a certain amount of truth with it,
inasmuch as traces of the debris of a Nagari village attract the tourist’s
notice in the temples and ruins of Chitor. f
origin, but the similarity of its architecture with that of the Hathiom ka bara would
point to a contemporaneous date of the two structures. He also informs me that tho
word U'bh’diwal is a Mewari term. XTbh in that dialect means ‘standing’ or
‘ vertical ’, e. g., ubhd bond means ‘ to stand up’. Diwal is equivalent to Hindi ducat
‘a lamp’ and seems to be derived from the two words dip and alay. Koto by Mr.
II. Beveridge. — [Tho staircase, spoken of by Tod, must have boon an outer one, pro¬
bably a wooden structure, which appears to liavo perished. An inner staircase, even
if there could have been one in tho narrow chamber of 4 feet square, would lmvo
been useless for the purpose of reaching tho summit, between which and tho roof of
the chamber there are 12 foot of solid masonry. As Akbar used to keep a beacon
on its summit, it is clear that onco thoro must havo existed an outer staircase by
which tho summit could bo reached. Akbar himself may havo got it mado for his
beacon. Ed.].
* Paper on tho Prithi Raj Rasa, p. 17, No. T, p. 1, 11. A. S. Journal for 1886.
t Tod, II, ]). 750, says that two temples in Chitor, erected by liana Khutnbo, and
his wife Mira lljii, are entirely constructed from tho wrecks of more ancient, shrines,
said to have been brought from t he ruins of a city of remote antiquity, called Nagara,
throe kos northward of Chitor- lie adds in a noto “ I trust this may be put to tho
proof; for I think it will prove to bo Takslmc- Nagarn, of which I have long been in
search ; and which gave rise to tho suggestion of Herbert that Chitor was of Taxiln
1’orus."
77
1887.] Kavi Raj Shyamal Das — Antiquities at Nag art.
Old coins are sometimes picked np at Uagari during the monsoon,
when the dust and the surface soil get washed off. Four such coins
likely to interest numismatists are sent with this paper for the Society’s
Museum.* Major-General Cunningham fancies from the finding of
some ancient Sibi coinsf at Cliitor, that it must have belonged to the
Sibi kings whose dominions lay towards the Panjab, and that Jayatura,
the metropolis of the Sibi territory, may be Chitor.
I shall now speak of two old inscriptions (see Plate Va) corroborat¬
ing the evidence of the antiquity of Nagari : their squeezes brought
by Pandit Ram Pratap Jotislii are sent herewith.
Inscription 1.
This is on a slab on the right hand side of the door or entrance
leading down to a tank in the village of Ghasundi, about 4 miles U. E. of
Nagari.J The tank was completed on the 3rd Baisakh Sudi S. 1566
(19 April 1510), by Singar Debt, wife of Maharana Rai Mall.
The slab measures 3 ft. 7 in. x 1 ft. and contains 3 lines of 15
letters each, but unfortunately the 13th letter in each line is so close
behind a pillar that an impression could not be taken of it. See Plate I.
Having failed to make out any satisfactory sense of the inscription,
I had recourse to my able and learned friend Mr. Bendall, Prof, of
Sanskrit in University College, London, and I am deeply indebted to
him for the kindness with which he has replied to me on the 27th October
last as follows :
“ The character is in the main the oldest found character known.
We usually call it the ‘ Southern Asoka.’ All the rock edicts of Asoka
south of the Panjab are in this character They are in a kind of Prakrit
or Pali, however. This is in a sort of popular Sanskrit, probably what
Panini means when he speaks of the bliaslia of his time. Some scholais
call it the ‘ Gatha dialect.’ The Mahavastu a great Buddhist book,
published by M. Senart at Paris, is, in the main, in this form of speech.
* [The coins have been received, but nothing can be made out of them, as the
devices and inscriptions are quite obliterated. Eo.].
f Archaeological Survey Reports, XIV, 45.
J [In a note, subsequently received, the author adds : “ Entrance of the tank must
be taken in its literal sense. In Rajputana we have numbers of baoli (^jb) or reser-
voirs of water, which have only one descent ; and over the glicit one, or sometimes
two-storeyed structures are built ; and in some cases, as in the tank in question,
literally a doorway leads to the water’s edge. Tho inscription exists on the right
hand side of the descent, inside the entrance, towards the body of the water. There
are no surrounding walls, raised above the ground level, but the parallel sides of
tho descent are shaped like walls.” Eo.J
k
78
Kavi Raj Sliyamal Das — Antiquities at Nagan.
[No 2,
Yon will see from my transcription tliat it is not pure Sanskrit ; but it
differs from Pali and most Prakrits by having the letters ¥1 and while
they have only g —
The stone is evidently broken on both sides and I can make no
sense of the first line except a, probably, man’s name Pdrasara.
From lines 2 and 3 it would seem that a “ hall of worship ” was
made to Sankarshana (Siva) and Vasudeva, with a wall or rampart
(prakdra) .
(1.) jt v t ^ t ? ?r ^ ^
(2.) W «TT H 31 ^ ^
(3.) ^ -stt tT *rr Tr *rr ^ * ^rr
?— Sansk. Vataka Narayana, surrounding, sheltering.’1
Mr. Bendall supposes Sankarsan to stand for Siva and correctly too,
since the term is sometimes applied in this sense ; but generally it is
used to signify Pal Deo , the elder brother of Krishna or Vdsucleo (son of
Vasudeo). Thus we see that a hall of worship was made to BaVdeo and
Vdsudeo, from which the inference may be drawn that they were regarded
with veneration at that period, and that idol worship was in vogue
among the Vedic people.
Inscription II.
Found on the river bank near Nagari, evidently broken on both
sides, measuring 1 ft. x 8J in. and marking 8 letters of the same charac¬
ter as the preceding. See Plate I. They read
<TT
One letter ^ has been evidently defaced from the beginning, thus
making (^ ) — «Tr = meaning “mercy to all creatures,”
which was one of the formulae of the Jains.
I also give a third inscription which is of modern date and records
the making of the tank above referred to.
[From a very good squeeze, subsequently sent by (ho Kavirtij, and
from which Plato Vtt has been prepared, the fragments of the two
inscriptions would seem to read thus :
1 2 3 4 5 G 7 8 9 10 11 12 13 14 15
I. * * wr ^ 3IT ^TT V % RI TT il f< V ^ nj ^ # #
\J
# * far Ji *rwjf*i**$
wit v fir y\ * r f\ jii ij <n «n k
c
• »
1887.]
79
Kavi Raj Shyamal Das — Antiquities at Nag art.
In the first line, the 1st letter is partially broken away, but suffi¬
cient remains to show it to have been td ; the 3rd letter is gd or grd
rather than ga ; the 4th letter, and the 3rd of the third line are alike,
both being ja ; the 5th letter may possibly have an anuswara (3) ; the
11th letter is distinctly ri, with what looks like a dot within the angle
of the vowel. In the second line, the 1st letter again is partially broken,
but the vowel i is distinctly visible ; the 2nd letter is more probably
only na (not na ). In the third line, the 4th letter is distinctly si, the
12th is na, and the 14th is te. The latter would seem to stand for ti ;
for the word intended is probably vatiJcd, ‘ an enclosure ’ or ‘ a garden.’
The second line would seem to mention the Jina (Mahavira) and
Bhagava (Buddha) as well as the two brothers Sankarshana (Baladeva)
and Basudeva (Krishna). At the beginning of the three lines, as well as
at the end of the first two lines some portion of the inscription is
lost ; traces of the lost 16th letters of lines 1 and 2 are still visible ; but
after vdtelcd there is no trace of anything further having followed.
1 2 3 4 5 6 7
11, * *
* * f m
In the first line, the 1st letter is slightly broken ; the 5th might be
de ; the 7th is probably the beginning of the word thambha ‘ pillar.’ In
the second line the first consonant is lost, though the accompanying
vowel i is distinct; perhaps the word was kdrita or pratisthd'pitd. Ed.]
Inscription III.1
II *ITU SfTCft Sfit iwftrr ||
ii ■<§> jffl'r Jiiisrel2 ew i ew n
raffl safer nearer fercen II \
fa sjT^rwcrt few <r; u siw-
Tfltfwws efteftg www winw:: ll e,
1 [This inscription has been carefully checked with the help of two good ink
impressions, sent by the Kaviraj. The alcsharcis enclosed in brackets are doubtful on
the stone, and have been conjeoturally restored. Ed. )
2 Read j|iq?Tpq| 6 I
80
Kavi Raj Shyamal Das— Antiquities at Nayai'i.
[No. 2,
^xsrwt
stt^stdej ii a
*pg: i ^ft?rtef%fcT-
trfcr^:8 ^ir^rafawferirr wsimnTi'it^ ii ^
ij^fiTcTnftc!9 iwm ftw*n ^mr n f^ft^r ^t-
c~
M^wN' ?ff sft ^rr^TTt10 jreJrftsftt-fa: n $
fwf ♦TTTt*Pt^ fM- 5T SIKl[<|T5I»i?^ ftsW || 4 stT?Tift<T
ftr ’rTSRigfcT 5rtv*j,Tt ^ir^i n «
^■sjsjirat m d k ’ff^r ^^xrr xjnrvfx fsR^jpfl’arcT ^^fjctafrf^^r-
wjt n ^fjTgftfsrfflcf^ whh^11 w-ft ip f^irwra^: irc^-
ftm S*HIT II «
f?tfto3?ra xxT^ffr: wfafV3
^rfifcraxpr13 ii jjxDTg^nm^ *ftu ^rwfxr «wrf?
ii 1,°
*f[>rr]cr^ tf^fcT I sfta^lD
W*nfTO*ftc[ II ^
^ f%»W 15WcT ^TJT^T^fcf fTO^fcT *T ^T^T% gjxK ^T^T*
sj
fllfafl: ||
«BW\cRWJTR1S BSpatft^TW’ITcT10 f%fs|<*r
* Read o^rfiinjT^TT**° l
6 Road ®ifrflf^J?fo |
6 Road |
7 Road o*jqf?f: |
H Road met ri causa.
0 Road ®7UWt7J I
10 Road s^rf^fir i
11 Road WH^Tf I
12 Read TOTfoft: I
18 Road |
H Road ij |
16 Road ^o
lft Road ftm'lur^ metri causa*
17 Rood i
>H Rood »}ji^ |
19 Road o^^Ti^f |
%
81
1887.] Kavi Raj Shyamal Das — Antiquities at Nagari.
f*nr II
*nrg ^narfiref-
g<?23 ii era: ?T3R5f%f^?;TfJ!r^f%ta sw? ^fl(flT(i)fcr4jifcr f h-
n \8
*pr *?fa: n *necfa-
"• »s ♦
«*rai*ra“ ’strffxxcrar jcr n
sro t^T'firrtirei^!25 ms sxnralg Hitcff^T^26 ftitg I ^cnrs
^j'fsiT q^ifgcT cr^^t«Twftf»R;crr4t: li i<
<r^g n *n irag^mf^rei-
sira27 wbrawf* *rsmw: n t®
^■jiTK^l<*rfHat wtoc 9^tuft?nn35fTO«T*rff u sw ssrjpct-
wl®^23 qrerranir: 11 v=
qTfsnrajfa^rwgranjnft ^wTJgrearftfg^r fasrxir-
srTJt*«Fft*rm*:!29 ii srHSai ^krsms ^rm^Tax^-
«?ra II *,£.
srnft«^&g*rfM nfti5(sf*iftin#f1%t': *rT^*tffra n st-
JTTOftrnxx’fra *wm%<p *mf*rflpsf% srTfT«rar: 11
Si ^ '
mfhrvl' *ft30 u KWR^n^t-
xh«t: qfwrfaihiii?rt' ftacfir f^wf^^rerten: u xt.
^l^ftTrasIf faefipj; ^iTrt^Hf^w-^f^^^Tr^Jx^xfsirasr:31 n
^siRere^^f^^rfuiimTiiTsn32 u s>^
*rw ?;T5WW: xt ii mg^raurc^-
C\
Kisig fnsr^nsi tiKTJiT! n ^
^g-smu-^uii-^rfJt-^'^mm33 w; f*ra^rcf?re^ sr^fixlr:34 n xxft-
xm*n«R»(3|(5Xrftf^i ^jrasotf^fX n 5>a
^ si \|
20 Read ^VFrijT 28 Read yq^TT^j g}#| |
21 Read SJ^IVT® I 29 Read I
a2 Omit the anuswara. 30 Read |
28 Read I
vJ
24 Read |
2& Read fqq-j-^o |
26 Read <^5nf^¥r*T metri causa.
27 Read |
8‘ Read o^^ifo |
32 Read ^*TTTrI® I
33 Read I
8* Omit the visarga.
82 Kavi Raj Shyamal Das — Antiquities at Nagari. [No. 2,
foot II gcHjTgjpJttsft
^rafo:35 II »<i
oTOtsr 'srhrft: ii n^t^t38 *rcfo-
li =><
*fo<r X'iix ^*r ^rr%t,a^ tjTanT% 3fiTT0’rira3S
n^mfJi^go^fjnoiTTO13 gwtrii scftoioi TOifo^t rygret:
\J
apt jfforera: _ n
Translation .
Om ! Obeisance to Ganesa and the divine Sarasvati :
1. May the eyes of Parvati the beauty of whose glances is as splendid
as a whole family of black bees in the act of their pretty gyrations in
a lotus, dissipate the darkness of my mind with their rays.
2. May Ganesa who manifests his elephantine rank among the gods,
by having the unmistakable shape of an elephant down to the shoulders,
remove the ignorance generated by obstacles, and completely inspire
my mind with elegant expressions.
3. The pious and excellent king Rajamalla, the son of Kumbliakarna,
the sun of the lotus-like race of king Khummana, is reigning at Chitrakiita,
his praise being sung by numerous poets, who were made happy through
his meritorious deeds, because he crushed the pride of the mighty army
of the haughty prince of Malwa.
4. King Ranamalla, who was the crest jewel of the noblest princes
of the empire, was the ruler of Marusthala, having rooted out from it all
its tliorn-like enemies.
5. On his gaining the membership of the assembly of the immor¬
tals, forthwith his valiant son Yodha, who had cut off the Patlian race of
the Persians with the edge of his sword, bore the burden of the land.
0. That lord of the Marumedini ( Abode of sand), who had the satis¬
faction of having duly fulfilled the ceremonies of Kanyd l\ina (giving
away girls in marriage) and had undertaken a pilgrimage to Prayaga
satisfied his forefathers by performing funeral obsequies to their manes
at Gaya, and gratified learned men by giving charities in gold at Kasi.
7. What did lie not offer in lire on the sacrificial ground to the
gods, what did he not give away to the llrdhmans on the charity ground ;
what Persian did lie not, defeat in battle, and what deed of fame was
not accomplished by king Yodha !
Head I
&6 Kuad |
»7 Jloud |
Road I
M lluiul oi^yifijo |
83
1887.] Kavi Raj Shyamal Das — Antiquities at Nagari.
8. Unto such a king was bom a daughter, who by the number of
her virtues surpasses the wives of the divinities and who is a repository
of noble actions. In the finish of her body the skilful Creator has reached
the acme of his power, or rather Cupid himself has exhibited his skill in
the fine arts.
9. The king perceiving, from the words of her playmates, her
childhood to be over, proposed to his ministers to give her away in mar¬
riage, when a prince equal to her in virtues could be found.
10. On a searching examination having been made among the kings
of the earth as far as the shores of the ocean, king Rajamalla (Rai Mall)
was found to be a match for her in virtues.
11. While a host of bards were chanting in high and mighty terms
the praises of the king, whispers regarding Rajamalla penetrated the
precincts of the (Marwar) king’s zenana.
12. 0 ye princes, listen to the words of the heralds, and raise no
doubts : we are praising the terrestrial Cupid, the generator of delight
in the hearts of the fair sex in the height of passion : Rajamalla is next
to none among the princes.
13. Having gained the victory over a host of brave adversaries
in a raging battle, the dutiful (king) offered (the spoils collected) from
the ends of the earth to the brahmans. Rajamalla filled the earth
extending to the four oceans with his renown, and now reigns supreme
in the world by reason of his noble attributes.
14. The well-meaning Siva, who bears the moon on the forehead,
had openly granted a boon in these terms : ‘ let prosperity attend thy
posterity, and let thy kingdom prosper ’ ; hence Kumbhakarna’s son,
the head-jewel of kings, is triumphant in the world.
15. The queens (lit. the lotus-eyed ones of the harem), being
delighted in their hearts with hearing the echoes of the foregoing eulo-
gium of the bards, resolved that this king should be married to that
princess at once.
16. The dependant chiefs (of the bride’s father) ordered the
cleverest officials to make haste in preparations for the wedding festivities,
and all the requisite things were readily supplied without an ‘ if ’ or a
‘ but.’
17. Then Rajamalla was fully satisfied with presents of elephants,
horses and a store of other articles given him, as dowry by the king of
Marwar, along with the princess.
18. He lovingly talks with his affectionate bride who bears the
name of S'ringara Devi (goddess of adornment) ; and with her, under
the influence of Cupid, he passes his time in many a prank of love.
19. S'ringara Devi, the abode of chastity, beauty, prosperity and
84
[No. 2,
C. E. Tate — Notes on the City of Hirdt.
charity, having obtained Rajamalla, the son of Kumbliakarna, as her
consort, perpetually enjoyed intercourse with him to her heart’s content.
20. She dug this pond, having sides decked with gems, a rival
of the ocean, of unfathomable waters that have tempted Vishnu to
transfer his maritime abode, and take it up here with his spouse Rama.
21. There are trees there, irrigated with the water raised by
means of large pitchers attached to the admirable wheel. The plantain,
mango, and panas ( Artocarpus integrifolia ) which grow on its banks,
exhibit their owner’s excellence in affording hospitality to travellers.
22. Here and there upon its banks there are Banian trees enliven¬
ed by the humming of black bees swarming about the bunches of their
flowers of perennial fragrance. Unceasingly the daughter of the king
of Marudhara added (to their number) with a view to worship Parvati
the bestower of all felicity.
23. May Rajamalla wedded to S'ringara Devi, and this pond filled
with lucid water, continue to shine as long as the earth, the ocean, the
sun, and the moon endure.
24. This pond as well as this inscription of elegant style and
containing good lessons, were finished on Tuesday the 13tli of the bright
half of STavana S. 1556 (21st July 1499).
25. There lived a Brahman of the Dasara caste, Jotinga Kesava
by name ; his son Atri had a son Mahesa who was a great poet.
26. The same poet Mahesa who composed the inscription in the
temple of Ekalinga and of that on the tower of victory, is likewise
the author of this.
Samvat 1561, S'aka 1426, third day of the bright half of the auspi
cious month of Vaisakha being Wednesday in the spring season when
the sun was in his northern course (19th April 1504).
Notes on the City of TTirdt. — Tty Captain C. E. Tate, Political
OjJicer, Afghan Boundary Commission.
[The following papor is a revised reprint of portions from Captain
Yale’s printed report to Government. The inscriptions have been
revised by Maulawi Abdul Ilak Abid, who 1ms added translations together
with Homo critical and explanatory notes (marked A. 11. A.) The
inscriptions, however, would require b> ho veriliud by collating with the
originals or facsimiles. Some of the names are doubtful (marked ?). Ed.]
85
1887.] C. E. Yate — Notes on the City of Hirat.
The most prominent feature of the city is the £ Arg-i-Kuhnah ’ (?)
or old citadel, which stands on the northern face towering over the rest
of the city. That this citadel was formerly a place of great strength,
is proved by Ibn-i-Hauqal, who writes — “ Hirat has a castle with ditches.
This castle is situated in the centre of the town and is fortified with
very strong walls.” This building, which is altogether some 250 yards
in length, now stands not in the centre of the town, but slightly back
from the main northern wall. The ditches mentioned are now mostly
choked up and full of reeds, though efforts are being made to clear
them out.
The only building noticeable by its size and height above the uni¬
form level of mud houses is the Jam’ih Masjid, a large and lofty struc¬
ture in the north-east portion of the city. Ibn-i-Hauqal says — “ In all
Khurasan and Mawarau-n-Nahr there is not any place which has a finer
or more capacious mosque than Hiri or Hirat. Next to it we may rank
the mosque of Balkh and after that the mosque of Sistan.” But there
is nothing in the Jam’ih Masjid to record its age that I know of, older
than an inscription in the Khat-i-Suls character on a slab above the
‘ Mihrab ’, put up apparently by Sultan Abu Sa’id in A. H. 866,
to record the abolition of some oppressive tax. This date corresponds
with about A. H. 1461, seven years before Abu Sa’id’s death, and at a
time when, so history says, he was engaged in waging war with Turkish
tribes in Khurasan.
The objects of interest outside the city are almost entirely confined
to religious structures such as the Musalla and to Ziyarats or shrines.
Of the latter the most famous is the shrine of Gazurgah, a large build¬
ing up at the foot of the hills some two miles to the north-east of the
city, and the residence of the Mir of Gazurgah, one of the most richly
endowed and influential divines in the Hirat district. The office of
Mutawalli or superintendent of the religious endowment of this shrine
has descended for generations in the family of the present Mir Murtaza.
The Mir’s eldest son Muhammad ’Umar Jan, a man of some 35 years of
age, is married to a daughter of the late Amir Sher ’Ali, a sister of
Sardar Ayyub Khan.
The shrine is distinguishable from afar by its huge, lofty, square-
topped building surmounting a high arch, the usual feature of all sacred
buildings in this country, and is well worth a visit if only to see the
beautiful carved marble headstone surmounting the tomb of the saint
and the simple yet handsome tomb of the Amir Dost Muhammad.
Passing first through a large walled garden of pine and mulberry
trees, the visitor comes to an octagonal domed building full of little
rooms and three-conuered recesses, two stories in height and all opening
L
86
C. E. Yate — Notes on the City of Hirat.
[No. 2,
inwards, built apparently as a cool, breezy place in which to pass
the heat of the summer days. Beyond this again is the main en¬
closure of . the Ziyarat, now a deserted and dilapidated- looking place ;
everything bears a look of decay ; the uukept courtyard, the broken
tile work on the archway and entrance to the shrine, and general want
of repair everywhere visible, betoken a great falling off from former
prosperity.
There is a covered reservoir built, according to local tradition, by
a daughter of Shah Rukh, but the following inscription, which was
deciphered with some difficulty, proves that the reservoir was originally
built by Shah Rukh himself, but fell into disrepair and was subsequently
restored, 243 years after his death, by some lady of royal descent, whose
name, as usual, is not given : —
(1)
# iX&j l ) jjtf *
* )\ *
* «sL_s:!l U>aa£* ^ !.&>! *
* (^Uj ^ 1 #
* f}) JY* *
••
* JA ^ ^ *
* •
^ •• •• **
# C1*Uj *
* e/v* b *
1 Porhapn •Xx+x* A. II. A.
1887.]
87
C. E. Y ate • — Notes on the City of Hirat.
# ^ sV J*^sJ ^vj *
*«
# Ua. UijJJ Ulc jy* *
# JtJ4^ j 4U-* «5jA.J a&T *
# v-r? T (*/^i «3^.a-L) *
# ^>1^. jjyAA. J* y^ ) 1 S* ^^c^Lui *
.* ° r
# \j^s6 c)*^ <JG« *
# ( JxwU ^y^J u°j^ ) 2 ;•* (*j^^V‘
This inscription by the Abjad reckoning gives the date of A. H. 1100
or A. D. 1689.
The entrance to the shrine lies at the eastern end of the main
courtyard, through a doorway under a high arched vestibule and across
a covered corridor, paved with slabs of white marble, worn and polished
into the most dangerous state of slipperiness by, presumably, the feet
of countless pilgrims. Roundabout this door sit Mullas, beggars
and pilgrims of sorts, in addition to the numerous blind Hafiz or reciters
of the Quran who here seem to act as the general showmen of the place.
Immediately in front of the entrance and looking inwards, but now
half-buried in the ground, is the carved figure in white marble of a long,
thin animal, said to be a tiger, though what a tiger is the symbol of in
such a place I cannot say.
Passing through the entrance one emerges into a square courtyard
surrounded by high walls and little rooms, with a lofty half-domed
portico at the eastern end, the tile work on which is very much out of
repair. It is generally the custom to engrave the date of any mauso¬
leum over the entrance door, but there is no date engraved on this.
On either side of the entrance are the usual retiring rooms with
arched prayer niches. In the northern niche the following text is
engraved : —
^ gi ^ cLa.> jto j aXilLJUiA Gi (2)
" I
1 The word etfli is doubtful here. The line does not scan and may be changed
thus : — # j ^ A. H. A.
♦*
2 [The numerical words are enclosed within brackets ; thus ^ - 8> j ~ 6 ^
= 800, j = 7, £ =40, ^ =00, J =30, v = 2, ^ =10; hence 8 + 6 + 800 + 7-1-40
+ 7 + 40 + GO + 30 + GO + 2 + 10 + 30 = 1100. Ed.]
[No. 2,
88
C. E. Yate— Notes on the City of Hirat.
The tomb of the saint Abu Isma’il Khaja ’Abdu-llah Ansari is a
large mound, some 10 yards long by 6 feet high, covered ’with stones,
and stands immediately in front of the arched portico under the shade
of a tree.
The tradition is that the original buildings having fallen into decay,
the present structure was erected by Shall Rukh Mirza, the youngest
son of Amir Timur, who ruled at Hirat from A. D. 1408 to 1446.
The great feature of the shrine is the headstone of white marble to
the grave of the saint, which stands some 14 or 15 feet in height and is
most exquisitely carved throughout. This stone is a beautiful piece of
work, as not only is the carving of texts and inscription well executed,
but the whole proportions of the stone are beautiful. The whole of the
Arabic inscription, carved in what is known as the ‘ Kliat-i-Suls ’
character, could not be deciphered, but at the end of it the name of the
saint is entered in full, Abu Isma’il Khaja ’Abdu-llah Ansari, and the
date A. H. 859 also appears. This date, though, corresponds to about
A. D. 1455, or 9 years after the death of Shah Rukh. and owing to the
whole of the inscription not having been deciphered, it is uncertain
what it refers to.
The date of the death of the saint, recorded in the following
quartrain, seems to have been subsequently inscribed, as it appears on a
separate corner of the stone and in a different character : —
JbUt ^ J * (3)
••
Jttfl i ^ - fcX-SA.
. 1
J”
* ( e5''i ) *
* A _ IJ|jk _ xc A*.),
ClAi, • J Xj •
“ Fat ” by the Abjad reckoning equals A. H. 481, or about the year
A. D. 1089.
On one side of tho tomb the following inscription appears, recorded
by Hasan, son of Husain Shamlfi, in tho year A. II. 1094 or A. D.
1640
* (U- \j U # (4)
# A. _ li) JlX£ A^.)jA. jd •
* j] ** -sir tJ -V *
• jb ) j* £ ^ ]J #
1 Rond j» A. H. A.
89
1887.] C. E. Yate — Notes on the City of Hirat.
Round the tomb itself the following inscription appears
* * ? / 'O' <j ' * ' ' <j ' G 9
* *' - LojJ ..jJs * (5)
if '
* * 'to 9 o * ** 35 9 g 9
* *1 - a£J) BjuJ #
Jf "
* jiyf j) yl i J j)
* | XtX c^_yi y»Jy^- J ^
* *V ^l5 v ^ ^ *v> *
* ^ «-»*" ; _/l y) dft *
* ^ (i/iri tjf- ffl° j **j S- J~ *
* y dW ; «A»?- •-/i''* »
* tU J jy> oUl^ Jj y I J>Ve ^ *
* , cUt jt3 *a Jy^- &N\j #
* *1 - lo \^J f^y - ^ Jj;l ^ *
* ^/Jo^Le ^j) *
«•
* alLla. Aa&j ^jI y^ SjyS cjAa*. Jk^o #
* Jy~ ^ dU;L^ai! liXJj ol, - A y*J *
* y ^ _ <^y^ JjL-k yj *
* ^y*yJ cs^*"yl *
* Jj J y/"0 >■ «^y — jJilJ #
* — ftiv< yji^ y c^^y j1;^ *
* *U*u <L*>U jii J^oa-w ^y*.I^Lu y,3 *
* J— yf ylyi) ji fj* j* (J- - £/0 *
* at - ofil ijsf Jj I Jo Jo ly ylyy #
* ^y.jiy^> Jjdlil 0;y^> L^oOy; y^J *
*
* j lyjj eJ>A«y> XoUft; ^ yi *
* b tjVt^ ^ >>■* *
90
C. E. Yate — Notes on the City of Hirdt. [No. 2,
# ^ .r ■ t <Oh&«3Lj y ,.i«Vi.flw 0 #
* C^Jjd v-^aAa. yb &x*S *
m
The Amir Dost Muhammad’s tombstone is a plain simple but hand¬
some block of pure white marble, some 8 feet in length by about 1|- or
2 feet in height and breadth, finely carved and surrounded by a marble
balustrade. It lies just to the north of the saint’s tomb in the open
enclosure. At the head and foot of the grave stand small blocks of
white marble, carved in imitation, but a very bad imitation, of the head
and foot stones of the Khaja’s tomb. They are dwarfed and quite
lost in comparison with the original monuments.
The Amir Dost Muhammad Khan died in 1863, a few days only
after the capture of Hirat, and curiously enough there lies buried quite
close to him his rebellious nephew Sultan Ahmad Khan, the son of
Muhammad ’Azim Khan, brother of Dost Muhammad, the then ruler
of Hirat, whom he was besieging and who died during the siege in the
spring of the same year.
The remainder of the enclosure is as full of graves as it can hold,
not only of notable Afghans, but of members of the Safwian dynasty
and also of the descendants of Jingiz Khan, the latter apparently
predominating.
Inside the portico also there are some 20 or 30 tombs mostly of the
families of Jingiz Khan and Shah Rukh. One of the tombs of some
member of the latter’s family is noticeable by the fine block of black
marble of which it is composed, beautifully carved and inscribed in
Arabic. It bears the date of A. H. 895 or about A. D. 1490. Another
to Rustam Muhammad Khan, a descendant of Jingiz Khan, bears the
date, according to the Abjad reckoning of tho following Persian verses
inscribed in the Nast’aliq character, of A. H. 1053 or A. D. 1643 : —
(6)
Another marble tombstone lias an Arabic inscription in the Suls
I M
1887.]
91
C. E. Yate — Notes on the City of Hirdt.
character, recording the death of Muhammad Twaz Khan, simply de¬
scribed as the son of the third Khan in A. H. 1057 or A. D. 1657.
A marble tomb to Muhammad Amin Khan, another descendant of
Jingiz Khan, is dated, according to the Abjad reckoning of the following
line, A. H. 1076 or A. D. 1666 : —
) vsA1^ <4/-^ (7)
Another marble tomb to Shahzada Masa’ud is dated, according to
the Abjad reckoning of the following verses, A. H. 1256 or A. D. 1840
* ^ ^ * (8)
•«
* Lbjj j) *
* , JfcJ , v— #
J ♦ j 1 ^ J'i J • -
* ( £c&/oj L ^ ** ) #
Several other marble tombs have had the names and dates obliter¬
ated, and one of black marble, finely engraved in Arabic, bears no
name but the date of A. H. 865 or A. D. 1461.
In the rooms around the enclosure there are many notable tomb¬
stones. One of the finest of these is to the mother of some monarch,
known as the “ Mahd-i-’ulya,” but the tombstone has no other name on
it or anything to show who she was, as ic was apparently the custom at
the time of her death not to inscribe a woman’s name on her tomb.
The date of her death is fixed by the following hemistich : —
■i-.l yac J] yl (9)
literally, “the place of descent of the light of pardon from the kindness
of the Incomparable and Eternal God.” It would appear that Mahbit
has been purposely incorrectly spelt, having been inscribed Mahbit
instead of Mahbit for the sake of the date. As it stands the date is
A. H. 866 (A. I). 1462) corresponding more with the rest of the
92 C. E. Yate — Notes on the City of Hirat. [No. 2,
tombs. Otherwise the date would be A. H. 475 (A. D. 1083), apparent¬
ly considerably anterior to any of the others.
A marble tomb to Ustad Muhammad Khaja is dated in Arabic
A. H. 842 or A. D. 1439. Another to Khaja Sultan Muhammad, dated
in Arabic A. H. 761 or A. D. 1360, was the oldest tomb noted.
Another tomb of some Shah Rukh Khan, made of marble and
engraved in Khat-i-Nasta’liq, has the following couplet : —
* t ^ * (io>
«•
* cW W ^ *
which gives the date by the Abjad as A. H. 1168 or A. D. 1755.
Another to Muhammad Rahim Elian, bears the following inscrip¬
tion : —
(ii)
giving a date of A. H. 1201 (A. D. 1787).
A black marble tomb finely engraved in the Kliat-i-Suls to the
daughter of some king, name illegible, bears the date A. H. 1109 or
A . D. 1698 in the following line : —
&yj (12)
A marble tomb to Muhammad Quli Sultan has the following en¬
graved in the Khat-i-Nast’aliq : —
d ^ J JU (13)
giving the date of A. H. 1015 or A. D. 1607.
A tomb of some one “ Az aulad-i-Salatin,” but name illegible, has
the date A. 11. 893 A. D. 1488, engraved in Arabic : —
£ - * * * * + *
J } li'X) (14)
There is a handsoino black marble tomb finely oner raved in the
Khat.-i-Suls eliaractor to Sultan Muhammad Bavnsunghur 1 Im-i-Shah
Rukli Ibn-i-Timur, but it has had the dale carefully erased.
Another tomb of some ruler has the name illegible, but the
couplet : —
/ •• r #/
fV • (15)
1887.]
93
C. E. Yate — Notes on the City of Hirat.
' o *
A
* Hi
tJ 5 "
*
gives the date of A. H. 1115 or A. D. 1704.
Another black marble tomb, name unknown, bears the date of
A. H. 902 (A. D. 1487) in the following couplet : —
# Lii yx # (16)
\ *
* »y
* * Cj* *
u-jUd
^ *
Jijr* «r
There was formerly a Qadamgah, or stone bearing the mark of the
footstep of Hazrat ’Ali, in an arched portico built by Shah Tahmasp
Safawi on the north side of the court. The stone apparently was carried
away, as shown by the following words at the end of the inscription over
the arch : —
(i7)
which gives the date, by the Abjad reckoning, of A. H. 949 or A. D. 1543.
On the south side of the court the corresponding portico has fallen
down and the tombs in it are buried under the debris. At the door on
the right-hand side as one enters the inner court is a large circular
font of white marble, used though, so far as I could learn, only as a
bowl to mix sherbet in for the use of the pilgrims visiting the shrine.
Between the Gazurgah and the Joe hTao or new canal is the tombstone
of Amir Jalalu-d-din, dated A. H. 858 or A. D. 1454, but the name of
his father is obliterated. Jalalu-d-din himself is named the Shahid,
proving that he met a violent death.
Of the other shrines around Hirat, the largest is the Ziyarat-i-Awal
Wall as it is commonly pronounced, but in reality the tomb of Sultan
Abu-l-Walid Ahmad, the son of Abu-r-Raza ’Abdu-llah Hanafi of Aza-
dan of Hirat, who died in the year A. H. 232, or about A. D. 847.
The tombstone over the grave has disappeared, but the following
inscription taken from a slab, put up over the door of the shrine by
Sultan Husain Mirza, gives the name and date of the death of the saint,
though the date of the inscription on the slab is not mentioned.
9 (j 9 s o * (j ' * ° o *
' i
r s o 9
" I
o9o & 9
\S)
" “ I
r <j 9,
;UJ!
3* (18)
✓ G OV <
J O
o
• d.
xs y
* s * 99* s
H • _*•«•*
O '
uyi
*• / ✓ y * ^ •* /
94
C. E. Yate — Notes on the City of Hirdt.
[No. 2,
The shrine lies some two miles to the west of the city, and the
pres cnt building was, it is said, erected by Shah Sultan Husain, who
reigned at Hirat from A. D. 1487 to 1506. It possesses tte usual lofty
arched portico with a domed enclosure containing the tomb behind and
other rooms around, but is built of plain brick throughout and unadorn¬
ed except by some mosaic work inside. The garden in front has been
allowed to fall into decay, but some lofty pine-trees still remain.
There is another large and similar shrine about a couple of hundred
yards to the south of the city, known as the Ziyarat-i- Sultan Mir Shahid.
The tomb stands in the centre of the lofty domed enclosure immediately
behind the arched portico, and is surmounted by flags of many colours,
the poles of which are mostly topped with the figure of an open hand.
No meaning appears to be attached to the symbol ; it is simply said that
the standards, presented by the Prophet to his people, were surmounted
by a hand, and the tradition still remains.
To show how little is known about the history of these shrines, I
may mention that I was assured that the saint buried here was Sultan
Mir ’Abdu-l- Wahid, the ruler of Hirat, when the city was besieged and
captured by Hulaku Khan, the son of Tuli Khan, son of Jingiz Khan,
shortly after his capture of Baghdad in A. D. 1253, and that Sultan Mir
’Abdu-l- Wahid fell in the defence and thus earned the title of Shahid or
martyr. On having the tombstone cleaned from the lamp oil and dirt
of ages, it appeared, however, from the Arabic inscription, that the name
of the saint was ’Abdu-llahu-l- Wahid, the son of Zaid, son of Ilasan, son
of ’Ali (the son-in-law of the Prophet), son of Abu Talib ; that he was
born either in A. H. 35 or 37 (A. D. 656-58), and that he died in A. II.
88 (A. D. 707) in the lifetime of his father; that his grave was found in
A. H. 320 (A. D. 932) in the time of ’All, son of Hasan (an Innlm of tho
Zaidi sect) and of Shaikh Hasanu-l-Basrah, and that the present sliriuo
was erected by Shah Sultan Husain in A. H. 890 or A. D. 1486.
In the samo building there is another tomb. Tho inscription on tho
stone gives the name Ja’far Abu Ishaq and date A. II. 289 or A. 1). 902.
In addition to the Ziyarats at tho city gates, there is a small shrine
called the Ziyarat-i- K liaja ’Ali Baqar on the north-east side of the city,
and another called tho Ziyarat-i- K liaja Tjiq (?) ad joining a graveyard,
used as the burial-place for the Kabulis, a little to the east of the city.
To the north of the city there is a long mound which evidently at.
Borno time or other formed part of the rampart of the city wall. This
is confirmed by Ilm-i-Hauqal, as abovo quotod, and it is clear therefore)
that, tho city extended up to this point ns late jus the 10th century.
This mound iH now known by the name of Tull-i-llungiyan or the mound
of tho bhang-eaters; the people given to bhang having, it is said, been
95
1887.] C. E. Yate — Notes on tine City of Hirdt.
in the habit of holding their meetings on this mound ; before that, the
mound is said to have been called Tall-i-Qutbiyan or the mound of the
holy men, from the numbers who lie buried in it. The mound at the
present day is one mass of graves, and at one place on the northern side,
in digging out the foundations for the fortifications, a large stone-lined
mausoleum was found at a considerable depth, full of human bones, but
with nothing in it to show who the people buried there were, though
they are believed to have been Muhammadans.
There are two shrines on the mound, ordinary domed buildings of
burnt brick. One contains the tomb of ’Abdu-llah, son of Mu’awiyah, son
of Ja’far, son of Abu Talib (the father of Hazrat ’All) and grandson of
Zainab (the daughter of the Prophet by his wife Fatimah). The follow¬
ing inscription, giving these particulars, is engraved round the pedestal of
the tomb, but does not give the date of death ; it records the fact that the
present building was erected by Shaikh Bayazid, son of ’All Mushrif in
A. H. 865 (A. D. 1461).
'99 ■&' 9 ? o' 9(,9o o- o 53 "w ^ ' ‘o> 9 * o 9 g, 9 s
^ I fjiiaJi -jUajJI ^ cyljUJ) (19)
' , 1
o' o ^ o' „ ' ' ' ^ u. ' o?°' ' 53 ' ' ‘jj 99 9 s s s * r>'
Mil ^ {JJs
^ ^ ^ ^ y | ^ | ^ ^ |
53 ' ' ' o'' Oi 9 * o <0 S o 'O' o 9 o i
Aj J d!^/ " iji' u/? 1 J
V ' 9 ' - \ ' , ' , , '
I o O' ' o^ ' / f ^ 9-^j ,(j (j 9 ,(j (j
I
4 90 +
Mil jj <c
} O o’ O' ' 0‘S* ' ' f O fjj "'O o9o0 O fc ’o 'O
9 Ij&y) aMoU Jj+HjJI Aid JyAJI MAxd s ^
« > / / / •• / ' / / / < ^ s''
9 9 o 9 o jj ' o ' ' \ o 53 /o ^ | ^
)y\^ ^ ‘ — Sj-UiJl ^ j j yjAj >xmk\ | jx&aj] Us J| 4,jlA. u- a*
9 "I " ' 9** 00 I A- go \ 'go '
* go 9 9
dgXoM
53
>x^al)
I
4 / ' '' ' ' yo ' O'
sUiUj ^ ^
9 ' ' g. ' 4
In the same building there is a tomb said to be that of Mir Hu-
saini, but 011 the tombstone the name of Amir Muhammad and date
A. H. 838 (A. D. 1435) are inscribed. This tombstone is said to have been
brought from elsewhere and stuck up here.
The second shrine is known as the Ziyarat-i-Shalizada Qasim, but
the tombstones here also are said to have been brought from elsewhere.
On the headstone to the grave the name of Abu-1- Qasim, son of Ja’far, is
engraved in Persian and the date of death A. H. 994 or A. D. 1586, while
on the back of the same stone another inscription gives the date of A. H.
897 or A. D. 1492. On the footstone the name of Amir Jalalu-d-diu is
engraved, but without date or particulars.
96
C. E. Yate — Notes on the City of Hirat.
[No. 2,
I now come to the Musalla, formerly, I suppose, the grandest build¬
ing anywhere in this part of the world, but now in ruins and under
orders from the Amir ’Abdu-r- Rahman in course of demolition. The
so-called Musalla in reality consists of the remains of three separate
buildings, running north-east and south-west, and covering a total space
of nearly 600 yards from end to end.
Of the Madrasah or college nothing but two high arches and four
minarets remain. The arches must be at least some 60 feet in height
and are covered with the remains of fine tile work of beautiful and
artistic designs. The tile work on the minarets seems to have been
mostly worn off by stress of weather, while inside the arches the tiles
in some places are still perfect. The minarets of the Madrasah appear
taller than those of the Musalla and must be between 120 and 150 feet
in height. There is a tradition that the present remains formed portions
of two colleges, known in Turk! as the Kosh Madrasah or pair of col¬
leges, which are said to have been built by Shah Rukh Mirza. At the
western end of the ruins there is a large, handsome black marble tomb
with a well-carved inscription in Arabic, bearing the date A. H. 843 or
A. D. 1440. The inscription is broken and covered with dirt, but the
following was deciphered, showing that it is the tomb of Bayaqra, son
of ’Umar Shaikh, the son of Amir Timur : —
O'*
Jp
Jj OJ ^ O w f G I y M 'C * —
^UaJLJI ^j) tfibb JjJ) ^ L-XUJ) ^ ZljjJJ yxs*
S
W
i
(20)
/ / /■
4
// x /
i 4 ♦♦
9<*
the
‘ j ^s9y vs vjr e/'-’ ^
The domed building called the tomb of Shall Rukh stands between
Madrasah and the Musalla. It is faced on the east by an archway
and by one solitary minaret, still covered with tilo work. Tho dome,
too, was once covered with blue tiles, but is now sadly out of repair.
Within tho dome thore are six tombstones lying scattered about, all
of black marble, engraved in Arabic in the Khat-i-Suls chamctcr. Tho
principal of these and tho ono that gives tho name to the building,
though the latest in date, is tho tombstone of Shah Rukh, but instead
of marking tho tomb of tho great Sluih Rukh, tho son of the Amir
Timur, and tho founder of tho Madrasah as T was given to understand,
it appears from tho following inscription that it is the tomb of some
other Sluili Rukh, a great-great-grandson of the Amir Timur, who died
47 years after tho death of the real Sluih Rukh.
Tho inscription is as follows: —
^ / o.
9
i -1-0
r
* CO
UK I
os*
9 9 9
C
A xXxC
so 9
■ J
c>r
9 *
' 5 J
s s c #
l!/ \J
(21)
1887.]
C. E. Yate — Notes on the City of Hirdt .
97
*0:00 * oo * s x * xx ' x s *ss "o o 9 ■' jj x .
$*^9] ; a/IjjJi ^ sa iji Sys* ^ *uji LJUr'i
✓ /
so*
X x x x / /
3j s O 9 9 '
/ «* x
-P
'Oiu *s o cO ^ o
^IJaUy ^Ikl-uJ) ^Ik-Lu J bo<->JI j <SjJbJ«*J) ^x*so
s i x / "
sO'o 'o'o ' o 9 o'jj' 9 s o * x O'o 'o9 **o * o *
<J«^I *kc$) OaS'® ^UaLu Joe)J! ^UaLw y) ^j)
x L ' / . / T / / I * I
s
ss(j9
x
s>
I - I
X X
^ s xx C^j x y . 9 9 9 sos' s (j'q x c w
^jiiS]] j 2 AikLmdf ^ 1 ^ pdjDl ^slc^I ^UaLJJ ^j|
'' ' ._■&' O Os' o
s’ /
99,
s O 'S' O' ' ' '<,9 o*OS o s
^Uj AUu JIjA SC y^C .^xotA. A*
' S s m ✓
*♦# ^ * 0
W ^
Shall Ruth Sultan, son of Sultan Abh Sa’id, son of Sultan Muhammad,
son of Miran Shah, son of Amir Timur, dated A. H. 898 or A. D. 1493.
The second is the tomb of Bayasunghur, son of Shah Rukh. son of
Timur, and is dated A. H. 836 or A. D. 1433 : —
* c£ os p ' 0*0? s \*> ' soil s " s' ■£ 9 9
^ jk±*»j b ^tX/l ; IjJoJ! j XxkLJI ^jX*-s* (22)
X - i
X ss S S' X - XX
«/» •. A A., A ^
O ■ O
f A>UiUj ) ) O** Ab* ^tSba. ^yo
s s'
The third is the tomb of Sultan Ahmad, son of ’Abdu-l-Latif, son of
Sultan ’Ubaid, son of Shah Rukh. dated A. H. 848, (A, D. 1445) :—
'O * Os* 'O * 9 o' 9s (j X ' O * * *
S&c c*;^ *— ftikii)jA/5 c>^l ^Iku ^Uai (23)
' X /
X X O' S 'S s X
X *
9 x x (j s 'O 9 99 x
s ' s ' s ** x x
4 iJUiUJ i
The fourth is the tomb of ’Alau-d-Daulah, son of Bayasunghur. son
of Shah Rukh. dated A. H. 863 or A. D. 1459 : —
✓ *<j t <j9 ^ " *o*S> 9'+ _* of
gj ^ # <j* O' * ,jj * '(joJ ' // *o\>) * O'
b olji ^j! ^IJaU (24)
X X X x | x X / X
xxx 0**0 xx x xx ' O 9 99 x x xOvS x xx(, * O * * .
biaJlj idalv-JI
/ / w / x t* / y
X XX X UJ S X Xx 3j. x I’x xc
4 ^ J &Ju* As:21, ^ L_r^ l g» ixij I^i I
X X
X X x
'0>
1 Read A. II. A,
98
C. E. Tate — Notes on the City of Hirat. [No. 2,
The fifth is the tomb of Ibrahim Sultan, son of ’Alau-d-Daulah,
son of Bayasunghur, son of Shah Rukh, son of Amir Timur, who ap¬
parently died in the same year as his father, viz., A. H. 863 (A. D.
1459)
So' ' o S «. oS o S ' " ctfl * S , o S ,(j
^ ^ sic ^1 ^IkL (25)
t ✓ ^ / * *
" ' ' '?o s*'* o ' . o' ' '
' ' * ' ' ' -
’ j lifa- ,
The sixth is the tomb of Gohar Shad, said to have been the wife of
Shah Rukh and the sister of Qara Yusuf Turkman and the founder of
the Gohar Shad Masjid in Mashhad. The inscription, which is as follows,
gives the date of her death as A. H. 861 or A. D. 1457 : —
* * r r '0\U "O' 'O' w •• ii ' ^ * - \r*' - u ' — w ^ .1
j UWI AikLu a-W) W®* j )cV&> (26)
S 'o ' f" o'. SS ' 'O ' o <s' o' ' ' ' ' ' ' o
iLxks ;VjI jjo £*K*J| ^ .lc y *;^1
x / / * / / y / / ' / » / * s
* "o
’(JO*
'0S0 S
O'O
i eu&JLJ) ^1'* y it 1 y txUb y XrJfclj
«• ' ' ' I '' p ' *
r o o 's' " 'o S S jj * ss * * * o '0 S ' 'O w S s o ' *
AjJlyG) &6.&C JHj
' ' *
o * o 9 *
/ o ^ c^*' G / // / G ' G S'
.ysuj y ^j'0 l s _h AvJl 6o<>, «. ^ gi &<>yk «J1 Ax*I^J|
4
^G G' .
‘ VyUl rtsU! ,
There is also a domed building, called after her name, in Kuhsan(?),
bui it contains nothing to show how it camo to be so called.
The Musalla was a huge, massive building of burnt brick and
mortar throughout, almost entirely faced with beautiful tile, or rather
mosaic work as t ho various patterns woro all formed of small pieces of
enamelled file compactly fitted together in fine gypsum plaster.
Musalla means the place of prayer, and the building is said to have
boon erected by Suit. &n Husain Mir/, a (the grandson, 1 believe, of the
, the grandson of Amir Timur, who lies buried in the Ma¬
drasah), who ruled at Ilirat according to history from A. O. 1487 to
1506. Sultan Husain Mirza iH said to have been buried in the Musnlhi ;
-
but now that the building is in course of demolition, any graves that
may be there are buried many feet deep in the debris, and it is impos¬
sible to verify the statement.
Ihiyarjrfi
1887.]
99
C. E. Yate — Notes on the City of Hirdt.
The main building of the Musalla consisted of a fine, lofty dome
some 75 feet in diameter, with a smaller domed building behind it and
many rooms around.
The entrance to this was from the east through a lofty archway
some 80 feet in height, the outer face of which was one great sheet of
mosaic work, mingled with large inscriptions in gilt. Above the arch¬
way was a square-topped mass of masonry containing rooms and pas¬
sages of sorts, adding greatly to the height of the building. Beyond
again, or to the east of this archway, was an enclosed courtyard some 60
to 80 yards square, surrounded with corridors and rooms several stories
in height, all faced with enamelled tile and mosaic work.
The main entrance to the building lay through another massive
archway, also some 80 feet in height ; but though the inside of the arch
was lined with tile work, the outside was bare and looked as if it had
never been finished. Four minarets, some 120 feet in height, form the
four corners of the building, and are still for the most part covered with
tiles, though a good deal has been worn off by the weather, especially
on the north by east, the side of the prevailing wind.
The rooms around the courtyard are supposed to have been for the
accommodation of students, who, doubtless, flocked to Hirat in the
palmy days of Shah Rukh and Sultan Husain Mirza.
Beyond the Musalla, a mile or more to the north of the city, there
is an old domed building, covered with the remains of tile work, and with
a hole in the centre of the floor giving access apparently to some under¬
ground chamber now mostly filled up. Local tradition declares that
there used to be a passage from this chamber right into the citadel, but
the appearance of the building would seem to show that it was built
as a mausoleum, though no tombstones are visible.
Some 40 or 50 yards off there are five or six tombstones lying about,
both of white and black marble, some inscribed in Arabic and others
in the JNast’aliq character, but only one of them could be deciphered,
and that was to Amir Jalalu-d-din and dated A. H. 847 or A. D. 1444.
There is also a stone bearing Amir Jalalu-d-din’s name in the
Ziyarat-i-Shahzada Qasim, and the third between Gdzurgali and the
canal, but who these Jalalu-d-dins were could not be ascertained.
To the west of the domed building with the underground chamber,
there are various other shrines and tombs of holy men, so holy that
access to them by Shi’ahs even is forbidden by their Sunni guardians.
One of these tombs is said to be that of Mankind Jami Sha’ir, but the
inscription in the Nast’aliq character on a pillar at the head of the grave
gives the name of Shaikh Zainu-d-din, and 1 mention it because the deter¬
mination of the date of his death, as rendered by the Abjad reckoning
100
[No. 2,
C. E. Yate — Notes on the City of Hirdt.
of the inscription thereon, has proved such a puzzle that no two of the
experts to whom I have shown it could agree in the interpretation of it.
The inscription is below, and the translation is something to the
following effect: — “ Shaikh Zainu-d-din, Imam and leader of men of
religion, the axis of the world, the threshold of forgiveness, the re¬
lation of truth, who rose from the earth below to the heaven above and
on whose skirt there was no dust. His age was 81 and the time of his
death was also that number with one year added to the calculation.”
This inscription has been variously interpreted to me as A. H. 202, 621,
741 and 832 or A. D. 818, 1222, 1341 and 1429 ; but which is correct
I cannot say.
• ^ij ziA (27) *
# ^ iHffj j) *
# oy J^*j j JU ; J *
* ^y] JU « jAU- djL. *
Translations of the preceding inscriptions prepared by Maulawi Abdul
Hale Abid , Professor of Persian , Calcutta Madrasah.
No. 1.
When the just monarch Shah Rukh laid the foundation of an
elegant building for the purpose of doing honour to the sepulchre of
the master of the Ansar,1 he found the open yard of Gazur-gah,2
like Q uds-i-Khalil.3 an object of jealousy to Baqi’u-l-Jannah,4 owing
to the blessings of the souls of godly men.
1 Ansar — assistants, dofondors, applied particularly to the citizens of Madinah
who assisted Muhammad when obliged to fly from Makkuh (Mecca) ; also, applied
to the doHeondantH of thoso citizens who now form a tribe called Ansar. Hero tin'
word is used in the latter sense.
* (itizur-gilh — name of a place in limit, containing the remains of Khaja
’Ahdu-lluh Ansari.
3 Quds-i-Khalil — namo of a place in Jerusalem containing tho tombs of several
religions persons, of whom the most famous was Imam Muhammad Taj i Faipli,
whose descendant Makhdiim Shamtu d din Ahmad lived at Itiluir.
1 Ihuji’u-I-Juunah commonly callod .lannatu I Ihup’ is the name of a place at
Madinali, where are buried Imam IIumiii, Zaiuu I Abidin and some other members
uf their family.
101
1337.] C. E. Yate— Notes on the City of Hir at.
(Here) he built monasteries and erected convents for offering praises
and thanks to the Great Lord of the universe.
This clear reservoir he constructed for the thirsty pilgrims of this
threshold, for the sake of God’s pleasure.
For years men derived benefit from this lasting work of utility, just
as a thirsty cloud receives water of blessings from the river Nile.
Because, like a boat for a long period, it received slaps of waves, it
was at last made to sink down by the heavy burden (or, its base, at last,
sunk down under the superincumbent mass),.
As there is no constancy in the material objects, long age proved
to be the cause of its ruin.
One of the descendants of the monarch, a deceased lady, repaired
it, in order to gain a perpetual reward and numerous blessings.
(She is) the exalted cradle, the chastity of the world, the pearl of the
casket of modesty, of whom there is no equal or like in the seraglio of
her chastity.
So long as each thirsty one drinks water once out of the reservoir,
may the Great God quench her thirst with the water of Kausar , (one of
the four springs of Paradise).
0 Khazir !L when I enquired of my experienced intellect about the
year of its repairs, it suggested (as follows) :
“ She has poured down for charity’s sake the water of the Salsabil
(one of the springs of Heaven) into the reservoir of the Zamzam ” (the
well-known well of Mecca).
No. 2.
“ And the angels called to him, while he stood praying in the arched
niche.” (This is a text from the Quran, appertaining to Zachariya.)
No. 3.
That Xhaja, who is both externally and internally a king, is aware
of the secret of the real state of both worlds.
If you know, according to the Abjad reckoning, Fat is the year of
the death of Khaja ’Abdu-llah.
No. 4.
In order that the cup-bearer of the divine knowledge may give
your heart the liquor of wakefulness, come to the assembly of Khaja
’Abdu-llah Ansari.
The tombstone of his sepulchre is a beautiful cypress which, by its
excessive beauty, has so moved the angels that they exclaim and cry like
turtle-doves.
1 Khazir — (caso address) - poetical name of tho writer.
N
102
C. E. Yate — Notes on the City °f Hirdt.
No. 5.
[No. 2,
"Welcome to tlie shrine, on the ground of which bows down many a
head ! Hail to the threshold, the dust of which is kissed by many lips !
This is a threshold, by the dust of which kings of the world hold the
crown of honour and the throne of dignity.
How can the sun put his face on this exalted threshold, if the sky-
do not double itself under his feet.
If rain shower down from the roof of its lofty building as if from a
cloud, grass will grow on the dome of the high sky.
The world receives light from the sky-lights of its building ; and
of the truth of this saying both the sun and the moon are witnesses.
He shuts the doors against all misfortunes, who takes shelter wnthin
the compound of its threshold.
It acquired this distinction through the favour of that pious man
who took his seat here in the cradle of dust, the saint of Hirat, the
chosen of the Ansar, the dome of whose threshold touched the arch
of the sky.
The studies of the students of colleges are his works, and the
prayers of the disciples of Khinaqahs are his teachings.
His tomb is a gazurgah1 (a washing-place), wherein the cloud of
the divine forgiveness washes white the black (sinful) records of men.
The Mil2 '(head-stone) at the head of his grave, overcovered
with light, serves to apply the collyrium of wakefulness to the eye of
the heart of the visitors.
The lantern of his tomb is a bucket of gold in appearance, by means
of which the Joseph3 of the heart got rid of the confinement of the well.
May the light of his saintliness, which has spread over the world,
be a guide, up to the day of resurrection, to the travellers led astray
from the right path. O Jami !4 this door is the Rdabali , (sanctuary) for
the realization of overy desire ; so direct the face of supplication to it and
submit your want.
1 Hero tlio word ‘ gdzur-gah * is usod in its literal Rouse, ns a common nonn,
moaning a ‘ washing-placo ’ ; bat ftt tlio samo timo it refers to the placo of that
namo, mentioned in Note 2.
3 Mil — ii block of stone of rollor-liko form erected perpendicularly at the
heftd (and sometimes both lit the head and foot) of a grave to mark t he spot ; also, a
skewer or wire used to anoint tlio eye with eollyrium. lienee a play upon tlio word.
3 I loro is a reference to the story of Joseph, son of Jacob, who was thrown into
a well by his onvious brothers, but an Arabian merchant , Malik, passing by the well,
took him out by means of a bucket.
4 Jami — poetical namo of a celebrated Persian peel, who nourished at Jam
(name of a town).
1887.]
103
C. E. Yate — Notes on the City of Hirdt
No. 6.
The light of the star1 of Jingiz Khan, the decoration of the masnad
(throne or cushion) has unfortunately put his feet out of the field of the
world,
The ’Aziz2 (king) of the Misr (metropolis) of wealth, the sun
having the grandeur of Jupiter, the beauty of the garden of royalty,
(namely) Rustam Muhammad Khan.
Some one came forward from secrecy, and dictated the year of his
death (as follows) : —
“ He is the king of the throne (or cushion) of faith in the dominion
of the next world.”
No. 7.
The words which contain the date of Muhammad Amin Khan’s
(death) are ‘ Rauzat-i-Jaividan ’ (an eternal garden).
No. 8.
Alas ! the revolution of the sky threw aside the star which was
shining in the Zodiac of greatness by its happy rise.
It uprooted a straight cypress from the garden of kingship, for
in the cry of the dove you hear a mournful groaning.
One of the descendants of the royal family, whose end has become
happy on account of the prosperity of the faith, through the holiness
of the Ka’abah of Islam,
Prince Masa’ud, who, on account of his generosity and spirit, was
accustomed to show politeness, high-mindedness and generosity.
When wisdom asked the date of his death from Rizwan,3 he
replied : —
“ The prince Masa’ud came to Paradise.”
No. 9.
It is, by the favour of the incomparable Eternal Being, the descend
ing place of the lights of forgiveness.
No. 10.
The flower of the garden of beauty, Shah Rukli. who went out of
this world with the light of faith.
1 The word Tcaulcab generally means a star ; but it may be taken as a contraction
of Icaulcabah which is applied to a polished steel ball suspended from a long pole and
carried as an ensign before the king.
2 ’Aziz-i-Misr — was formerly the title of the minister of Egypt, but afterwards
it was assumed by the kings themselves. Misr — lit. a large town, applied both to
Egypt and its metropolis Cairo.
3 Rizwan — the porter or gardener of Paradise.
104 C. E. Tate — Notes on the City of Hirat. [No. 2,
No. 11.
He said “ Muhammad Rahim Khan carried faith with him.”
No. 12.
She is a chaste girl of the descendants of Khdqan (monarch).
No. 13.
The year of his death is “ Riyaz-i- Jinan ” (the garden of Heaven).
No. 14.
Eight hundred and ninety-three.
No. 15.
For the date of the dignified king is : — “ May God, the Most High
bless his grave.”
No. 16.
On the tombstone of his sepulchre, the pen of the decree of God
wrote : — “ Indeed his tomb is hallowed.”
No. 17.
“ It was the Qadamgah of Hazrat ’All.”1
No. 18.
Abu-l-Ghazi, Mu’izzu-l-mulk-i-wa-d-din Shah Sultan Husain Abu-1-
Walid Ahmad, son of Abu-r-Raza of the Hanafi sect, a native of Azadau,
died in the year two hundred and thirty-two, A. H.
No. 19.
And he is the king of lords and chiefs, tho martyr killed unjustly,
the diver of tho ocean of divino knowledge, and tho traveller in tho
ways of religious observance and spiritual puritication, tho one chosen
to look into tho mysteries of God tho most powerful, 'Abdu llah, son
of Mu’awiyah, son of Ja’far, son of Abu Tiilib ; may God bo pleased
with him and with his grandmother, Zainab, tho virtuous daughter
of tho Prophet's daughter, Fatimah Zuhra. Through tho exertion of
tho sinful and poor slave, tho servant of tho descendants of tho Prophet,
this humble self Shaikh Hayazid, son of ’Ali al-Mushrif, (this building
or tomb was erected) in tho year eight hundred and sixty-five, A. II.
1 Qadura-gdk — place for tho foot to roat on.
1887.]
105
0. E. Yate — Notes on the City of Hir at.
No. 20.
Mu’izzu-d-daulat-i-wa-l-mulk-i-wa-d-din, Bayaqra, son of the mon¬
arch, the fortunate martyr ’Umar Shaikh, son of Timur, the Gurgan,
died in the year eight hundred and forty-three, A. H.
No. 21.
He, before whom stand the kings of the dominions of Islam and
who is the protection of the monarchy of Khans, the king of all the
quarters of the world, the fruit of the tree of royalty and justice, by
inheritance and right, Mu’inu-s-saltanat-i-wa-d-dunya-wa-d-din, Shah
Rukh Sultan, son of the fortunate monarch, Sultan Abu Sa’id, the
Gurgan, son of the great monarch Sultan Muhammad, son of the great
and just monarch, Miran Shah, son of the first great monarch Qutbu-1-
haqq-i-wa-s-saltanat-i-wa-d-dunya-wa-d-din, Amir Timur, the Gurgan,
died on the 15th Shawwal, in the year eight hundred and ninety-
eight, A. H.
No. 22.
Mu’inu-s-saltanat-i-wa-d-dunya-wa-d-din, Bayasunghur, son of Shah
Rukh, son of Timur, died on the 6th Jumada-l-ula in the year eight
hundred and thirty-six, A. H.
No. 23.
Nizamu-d-din, Sultan Ahmad, son of ’Abdu-l-Latif, son of Sultan
'Ubaid, the Gurgan, son of Shah Rukh Sultan, died on the 10th
Zi-l-hijjah, in the year eight hundred and forty-eight, A. H.
No. 24.
Sultan ’Alau-d-daulah, son of Ghiyasu-d-daulat-i-wa-d-din, Baya¬
sunghur, son of the fortunate and praised king, Mu’inu-s-saltanat-i-wa-d-
dunya-wa-d-din, Shah Rukh Sultan, may God enlighten their judgments,
died on the 6th of Zi-l-hijjah, in the year eight hundred and sixty-
three, A. H.
No. 25.
Ibrahim Sultan, son of ’Alau-d-daulah, son of Bayasunghur, son of
Shall Rukh, son of Amir Timur, died on Thursday, the 18th of the holy
month of Ramazan, in the year eight hundred and sixty-three.
No. 26.
This is the tomb of her whom the great God granted power to
have together the sovereignty of this world and the happiness of the
106
[No. 2,
A. Fiihrer — Three new copper-plate grants of
next, and of whose magnanimity there are left, on the face of the earth,
many great and eminent footprints in the path of benevolence. She
was Gohar-Shadagha, the exalted cradle, the greatest concealed, the
Bilqis (the wife of Solomon, the prophet) of her age, the possessor of
kingdoms in the countries of religion, the chastity of both the worlds,
may God enlighten her judgment. The great calamity (of her death)
occurred in the middle of Ramazan, in the year eight hundred and sixty-
one. 0 God forgive her !
No. 27.
Shaikh Zainu-d-din, the leader and the chief of the faithful, the
Qutb (saint) having the heaven for his threshold, the Ghaus (saint)
possessing the knowledge of the mysterious truths, went out from the
low spot of the earth to the height of heaven, with his skirts free from
the dust referred to in (the following verse of the Quran) “ I wish I
were dust.”1 His age was eighty-one, and this same number, if increased
by one year, will represent the year of his death.
[Maulawi Abdul Hak Abid has kindly worked out the various dates,
mentioned on p. 99. The date 202 is obtained by adding 81 to the value
of the letters of the two words JL* (91 -f 30 = 121) ; 741 is got
by adding 1 to the value of (30 -f 710) ; and 832 is got by
adding 1 to the value of lSj (91 4. 30 -f 710). By similar pro¬
cesses the following additional dates may be obtained ; viz., 831 by add¬
ing 740, the value of (30 -f 710), to 91, the value of one ;
again 861 by adding the same 740 to 121, the value of cJb (91 -H 30).
Besides several other combinations might be made. But perhaps the
date really meant is simply 811, i. e., 1 added on to 81. Ed.]
Tierce new coppcr-plate grants of Oovindachandra Deva of Kanauj , dated
8a?nvat 1180, 1181 and 1185. ( With three plates.) — lhj A. FuiiRER,
Ph. D.
No. I.
llaiwdn Plate, Saw vat 1180.
The original plate, containing the inscription now published, is in the
Provincial Museum at Lucknow. It was found in April 1885 at
Raiwan, a place eiglit miles north-west Irom Biswan in the Sitiipur dis¬
trict, in a small k herd, or mound, into which a Brahman was digging for
I r
J’lio infidels will utter them* words mi the day «>f resurrection.
1887.] Govindachandra Deva of Kanauj. 107
some private purposes. His Highness Raja Amir Hasan lOian of
Mahmudabad acquired the plate and presented it to the Lucknow Mu¬
seum.
The plate (see Plate VI), which is inscribed on one side only,
measures P 2f" by 11^" ; the edges being raised into rims. The in¬
scription is in perfect preservation throughout ; but the technical execu¬
tion is badly done, there being a good deal of clerical mistakes and of
misshapen letters. It is composed in Sanskrit and written in Devanagari
characters. The seal is circular, 3" in diameter ; it slides on a plain ring
about thick and 4 " in diameter, which passes through the ring-hole
in the top of the plate. The inscribed surface of the seal has suffered
a good deal from corrosion ; but the traces still visible fully prove that it
is identical with the seal of the Basahi plate* of Govindachandra Deva,
of Samvat 1161, which has in relief across the centre the legend Srimad-
Govindachandradevah ; in the upper part Garuda, half-man and half-bird,
kneeling and facing full front; and in the lower part a sanhha-sheW.
The weight of the plate is 5 lbs. 2 oz., and of the seal 2 lbs. 4 oz,, total
7 lbs. 6 oz.
The historical information afforded by this plate is the same as
that derived from the other four grants of Govindachandra Deva already
known. f Of the four ancestors of Govindachandra Deva who are enu¬
merated here as elsewhere, viz., Yas'ovigraha, Mahichandra, Chandra-
deva and Madanapala, nothing specific is mentioned beyond this, that
Chandradeva acquired the sovereignty over Kanyakubja (Kanauj) and
that his kingdom included Benares, Ayodhya, and ancient Dehli.
Attention may also be drawn to the fact that the sovereignty over
Kanyakubja is described in verse 8 as having been newly acquired, even
when Govindachandra, the grandson of Chandradeva, was reigning.
This seems to indicate that Kanyakubja was lost during the reign of
Madanapala and re-acquired by Govindachandra Deva.
The grant was made on Monday, the full-moon day of the month
Margas'irsha, in the (Vikrama) year 1180, answering it appears to
Monday, the 21st November 1123 A. D. The king, Govindachandra
* This grant has been edited and translated by Dr. Rijendralala Mitra in the
Jonr. As. Soe. Beng., Vol. XLII, p. 321 ff. and re-edited by Mr. Fleet in the Ind.
Antiquary, Vol. X1Y, p. 101. Another grant of the same king, of Saipvat 1174,
has been published by Dr. It. Mitra in the Jour. As. Soc. Beng., Yol. XLII, p. 324
ff. The two original plates are in the Lucknow Museum.
f Viz., the two grants of Govindachandra Deva, of Samvat 1161 and 1174,
mentioned above ; a grant of the same, of Samvat 1177, partly editod by Dr. F. E-
Hall in the Jour. As. Soc. Beng., Vol. XXXI, p. 123 ; a grant of the same, of Samvat
1182, edited and translated by Dr. F. E. Hall, ib. Vol. XXVII, p. 212 ff.
108
[No. 2,
A. Fuhrer — Three new copper-plate grants of
Deva, when making the grant, was at Benares ; the donee was the
Brahman Tliahhura Bdladityasarma of the Farasara class (gotra) ; and
the object granted was the village of Sohanjaka in the Navagrdma
district ( pattald ). I am unable to identify these places.
Text *
[1] w h
II ft ll]
[2] oTIrT^rqT^RTting fqqipcrT^: I ^T^Tf^iTfsrq ^f^VT^r ^fT^r
TTV^lXl II ft II] *TcgrfT*J**rfhbre-
[3] fwm i ^rRTT^'rrwt ^prifrrr to ii ft n]
fro^rT-
[4] =sq: u t%i^TT*resRrmfroihra%q^ » ff^r-
[5] vwv*hi ii [a ii] qftqi^rwfW
?IE? [ l] ^rTT f^STKfT TO-
[6] f^WT TOT^Tfa: II ft II] ^qqpq
[7] f*m: qtrfw TOt %rf qTf%T*TJ vfw-4 II ft ||] TOTSltfq^qqDir-
gTr^^l^^^I55nTf%q^:^nTTW-
[8] II ^rrer%faw^;nf%*w^ra?^rfTO vq; ^qq^rf^q
5fTT% fMffalTO ll ft ll]
* From the original plate.
L. 1. The second stroke after o^nq*: snpoi.fluous. Road ^ ;
; ®q*f- 1 ’ *
L. 2. Omit the visarga after TJrflQ |
L. 3. Head qjrqiftw q*r: i
L. 4. The second stroko after sgq: superfluous ; road • tho sign after
<3q^q superfluous ; o^fajjo |
L. 5. Read qdfrr$f¥f%r^*T^^^R^qq»rfq ; ^fayf ; |
L. G. Road ^ifarf <tff<*TW ; qfw: ; TODjtfqo ; giq^r*TO»n*-
TOfWTCHWTW- I A grant of Mudunupulu, of Sauivat 1154, published by Dr. F. Ji
t
Hull in tho Jour. As. Hoc. Hong., Vol. XX VII, p. 220 IT., roads instead of |
L. H. ; the sooond stroke after oifxr*qf superfluous; read
fTO ; WqqiTlfqq | ^q Going a synonym of fafsr* according to Uoinachandru. *
109
188 7.] Govindcichanclra Deva of Kanauj.
^retr JT^f % Tfa ^
[10] ll [c li] *r qrswsrew jf5TRW I qrfr
\j \j
fn 2rep?T3r*rqsmffW*T xv W ^tjt-
J «
[11] «rr: li [<£ II] f W II ^T?WfTT^^^TTT«nfVTT^qT^-
j
[12] 1 faqaw ' Ml'^l ?wm I
[13] ^^TTT^RWTcT I ^T«WF^^TTT^fVTTOTK^^TO?HT%^TT^nTf5TJr5Rf?T-
^TqfiTTTWWfV1!-
[14] frrf^f%vf%^i^TT^iwf?rft^T^^^ttr fqsrft li i *rtq-
[15] ^f^TTf^T fafe^r5m^T*Tq?Irn?rfq ^ TT^T#teqTT^tff^Tlf%W^^TT-
#8TTqf?wf^RTf^rT^T-
[16] lf%^TWf^fw^T^r:^ft^fr^ilxgTJI^TRT^WTWf^TfV^Tf^^^rTirTm-
q^fa tnnrairf^-
[17] f?r ^ w [i] fvf^vvm ^r^rq^Tqfr:
^Twrqr:
[18] v^i^rsRTTfeqnfq tT^rsR^rm^Pn^: ^ffam’rr:
\X?° *TT^f^
[19] qWHuwr fasft ii t*rfNTf^%^qqi-
jiJTFit ^rrar fqfV^^rt^-
[20] *f^^*r^fq<5w^r*!fw frrfaTqs^T^^sq^RWTTf^wwrtrefqq-
L. 9. Read ojj^o • o^j^® • the second stroke after *^55: superfluous ;
read ^TS?TO<T® ; I
L. 10. Read oTISi: ;®f^T ; ®qf?R2T XV I
L. 11. The sign after o^qp superfluous ; read oq^q^qq^j^^fag^^o |
L. 12. Read o^s^qq^T^mq^® ; ® qTR^qTRRT^^^Rqrq*rqT-* |
L. 13. Read o|qqiqTcrwTrrqT*T® ; oq^R^Tq^flT^T® |
L. 14. The signs after fqqjlfl' and •fqqTqqfT^frqf superfluous; read $T^jqr-
L*16. Read osf%qtftq^jrfafqqiT® ; qtqq<qf^~ |
L. 17. Read fqfqTTq^I |
L. 18. Read WTO® ; 0g^° ; I
L. 19. Read oqpa^t I
L. 20. Road ®Jpirt^qfqc5rT ; I
O
110
A. Fiihrer — Three new copper-plate grants of [No. 2,
[21] *w*HTO«Jsr ^f^rf
vj \J >1
*fT<TTf^flTTcJR^ XT^m^TTfW:
vj
[22] wf^^r^wfrwrrnTWxfKfWT^vT^^ i to^t^Tito i ^trt^jPito
[23] f^TTO 3^<§l<T*Tl«qi^T^ *T^TK§fa^Tf^HTTO*T
[24] ^Ttr^T^tirrST ^tTt tf^rr
fTO^TTCffa^TOT-
[25] ^reRTT^Tf^ft*^: <£l^pg: II WTOR | sp *fTO3j?Tf?T ^
*jjrc [i] w to-
[26] ^wfa^rt ii [\o ||] ^frf *tt tr ^vtt i s
f%BT^t ®fa4*tr frafw TOrf?r ii [w ii] *r-
[27] ^rt^tt ^ i jp?t %Tf^TO^r *jf*r^r *r ii ii]
^rfsqw^Tfa *ref?r
[28] l ^T^T WT*T*l^T ^ 3$R II [\\ ll] ^Tfn^Rf
rrt^-
[29] f%[f*§]frfaft n
Translation.
Om ! May it be well ! (v. 1). May tlie agitation of Lakshmi
during the amorous dalliance, when her hands wander over the neck of
Vaikuntha (Vishnu) filled with eager longing, bring you happiness !
(v. 2.) After the lines of protectors of the earth born in the solar
race had gone to heaven, there came a noble (personage) YaSovigraha
by name, (who) by his plentiful splendour (was) as it were tlio sun
incarnate.*
(v. 3.) His son was Malnchandra who spread his boundless fame,
resembling the moon’s splendour, (even) to the boundary of the ocean.
L. 21. Road ; ^fw ; 1
L. 22. ltoad tflTTlTOlTO sfotf-
*rfaTO*n> 1
L. 28. Road j^ro thrice; oxJV^TO ; JJUfpirTO I
L. 2t. Read 1
L. 25. Read ; ^f^7Z^ntR ; ^fW ; |
L. 20. Road ^T?f |
L. 27. Road VRRf * Tjyjfrj ; .
I
L. 28. Road cfm-
L. 21). Road
* Metro: Indravajru.
Ill
1887.] Govindachandra Deva of Kanauj.
(v. 4.) His son was the king, the illustrious Chandradeva , whose
one delight was in statesmanship, who attacked the hostile hosts (and)
scattered the haughty brave warriors (as the moon does) the darkness.
By the valour of his arm he acquired the matchless sovereignty over
the glorious GJ-adhipura,* * * § when an end was put to all distress of the
people by his most noble prowess. f
(v. 5.) Protecting the holy bathing-places of Kasi (Benares),
Kusika (Kanauj), { Uttarakosala (Ayodhya), and the city of Indra
(Indrasthana, ancient Dehli),§ after he had obtained them, (and)
incessantly bestowing on the twice-born gold equal (in weight) to his
body, he eternally || marked the earth with the scales (on which he had
himself weighed).
(v. 6.) Victorious is his son Madanajodla , the crest- jewel of the
rulers of the earth, the moon of his family. By the sparkling waters
from his coronation- jars the coating of the impurity of the Kali yuga
(the present, or iron-age) was washed off from the earth.*
(v. 7.) When he went forth to victory, the orb of the earth bent
down beneath the excessive weight of the footsteps of his rutty ele¬
phants marching along, tall as towering mountains : then, as if suffer¬
ing from cold, S'esha, radiant with the clotted blood that trickled from
his palate pierced by the crest-jewel, hid his face for a moment in his
bosom.f
(v. 8.) As the moon, whose rays diffuse in abundance liquid
nectar, J from the ocean, so was born from the ruler of men Govinda -
chandra Deva, who bestowed cows giving abundant milk. As one
restrains an (untrained) elephant, so he secured by his creeper- like
long arms the new ( i . e., newly acquired) kingdom. §
(v. 9.) When his war-elephants had in three quarters in no wise
found elephants their equals for combat, they roamed about in the
* Gadhipura, ‘town of Gadhi,’ the father of Visvamitra, is Kanyakubja, or
Kanauj.
f Metre : Sardulavikridita.
X Kusikatirtha is apparently Gadhipura, or Kanyakubja, as Kusika is the
father of Gadhi.
§ Indrasthana is very probably another name for Indraprastha, or ancient
Dehli.
|| The two Benares grants read distinctly i. e., hundreds of times.
■If Metre : Vasantatilaka.
# Metre : Vasantatilaka.
f Metre : S'ardulavikridita.
t This translation is based on the readings of the two Benares grants.
§ Metre : Vasantatilaka.
112 A. Fiihrer — Three new copper -plate grants of [No. 2,
region of the wielder of thunderbolt, (i. e ., the East), like rivals of the
mate of Abhramu.*
(L. 11.) He it is who has homage rendered to his feet by the
circle of all rajas ; he, the most worshipful, the supreme king of
maharajas, the supreme lord, the devout worshipper of Mahesvara
(Vishnu), the lord over the three rajas, (viz.) the lord of horses ( asva -
pati), the lord of elephants (gajapati) and the lord of men (narapati) , f
(like) Brihaspati investigating the various sciences, the illustrious
Govindachandra Beva , who meditates on the feet of the most worshipful,
the supreme king of maharajas, the supreme lord, the devout worship¬
per of Mahesvara, the illustrious Madanapala , who meditated on the
feet of the most worshipful, the supreme king of maharajas, the supreme
lord, the devout worshipper of Mahesvara, the illustrious Gliandradeva ,
who by his own arm acquired the sovereignty over Kanyakubja : —
(L. 14.) He, the victorious, commands, informs and decrees to all
the people assembled, resident at the village of SohanjaJca , a part of
Baluri , in the Navagrama district, and also to the rajas, rajhis (queens),
yuvardjas (heirs-apparent), counsellors, chaplains, warders of the gate,
commanders of the troops, treasurers, keepers of records, physicians,
astrologers, superintendents of gynaeceums, messengers, and to officers
having authority as regards elephants, horses, towns, mines (dkara),
districts ( sthdna ), cattle-stations, as follows : —
(L. 17.) Be it known to you that, after having bathed here to¬
day in the Ganges at the divine and blessed A'dikesavaghata,j; at the
glorious Varanasi (Benares), on the occasion of the sun’s entrance into
another zodiacal sign after midnight, after having duly satisfied the
sacred texts, divinities, saints, men, beings and the groups of ancestors,
after having worshipped the sun whose splendour is potent in rending
the veil of darkness, after having praised him whose crost is a portion
of the moon, (i. c., S'iva), after having performed adoration of Vasudeva
(Vishnu incarnate as Krishna), the protector of the threo worlds, after
having sacrificed to fire (Agni) an oblation of clarified butter with abun¬
dant milk, rice and sugar, — wo have, in ordor to inorease the (spiritual)
merit and the fame of our parents and of ourself, on Monday, the day
of full-moon of Marga^irsha sudi, in the (Vikrama) Saipvat year 1180, —
given the above-written village with its water and dry land, with its
mines of iron and salt, with its fisheries, with its ravines and saline
* Motro : Drutavilftmbita. Abhramu is the femalo elephant of tlio East (the
region of Indra), tlio mato of AirAvata.
f The uAvapati, gajapati, and narapati aro high officers of Btnto.
1 Tho quay of AdikoMivn, or Vishtyu, still maintains its reputation for sanctity
at IJonuros.
Govindachandra Deva of Kanauj.
113
1887.]
waters, with and including its groves of madhuka and mango trees,
enclosed gardens, bushes, grass and pasture land, with what is above
and below, defined as to its four abuttals, up to its proper boundaries,
to the ThaJckura, the illustrious Bdlddityasarmd , Brahman, son of the
Thakkura, the illustrious Mahaditya, grandson of the Thakkura , the
illustrious Bdmodara, of the Parasara clan ( gotra ) (and) whose three
pravaras (ancestors) are Vasishtha, S'akti, and Parasara, — (confirming
our gift) with (the pouring out) from the palm of our hand, shaped
like a cow’s ear,* (of) water purified with kusa grass (and) ordaining
(that it shall be his) as long as moon and sun (endure). Aware (of
this), you, being ready to obey (our) commands, will make over (to
him) every kind of income, the due shared of the produce, the money-
rent {pravanikara'),% the taxes on aromatic reeds (turushkadanda) ,§
the taxes on royal mace-bearers and eunuchs, || and so forth.
(L. 25.) And on this (subject) there are (the following) verses :
(v. 10.) Both, he who accepts land and he who grants it, are equally
meritorious, and they go certainly to heaven.
(v. 11.) Whoever robs land whether given by himself or by others,
becoming a maggot, sinks with his parents into ordure.
(v. 12.) The alienator of land-grants cannot expiate his crime even
(by dedicating to public use) a thousand tanks, by (performing) a hun¬
dred horse-sacrifices, and by giving away in charity ten millions of cattle.
(v. 13.) The donor of land dwells in heaven for the space of
sixty thousand years ; the resumer, and the abetter thereof, are doomed
to abide in hell for a like period.
(L. 28.) This copper-plate grant has been written by the kdyastha ,
the Thakkura , the illustrious Visvarupa.
No. II.
Benares Plate (A), of Samvat 1181.
This plate and the following, No. Ill, were sent by Mr. J. H.
Rivett-Carnac, C. S., C. I. E., in September 1886, to the Lucknow
Museum ; but as their owner, Sitaram Agarwala of Benares, asked
the absurd price of Rs. 250, the offer was not accepted. At the re¬
quest of the owner, they were forwarded to Surgeon-Major Dr. G. C.
* Several sikshds prescribe that at the recitation of Vedic texts the right hand
should be so held as to look like a cow’s ear.
t Viz., the tenth of the produce.
X This word has generally been translated with ‘ tolls on quadrivials ’ ; but it
takes here as elsewhere the place of the usual hiranyci.
§ This expression has by Dr. F. E. Hall, l. c., been taken to mean “ Muham¬
madan amercements.”
|| These taxes I have not met with anywhere else.
114 A. Fiihrer — Three new copper-plate grants of [No. 2,
Hall of the Naim Jail, in whose possession they now are. No information
is forthcoming as to where they were originally found.
Plate A (see Plate VII) which is inscribed on one side only,
measures 1' 2 by Ilf". It is quite smooth, the edges being neither
fashioned thicker nor raised into rims. The right corner is broken off,
and the inscription has been very much defaced by rust, making it quite
illegible in some places. Yet the lost portions can easily be restored
with the help of the preceding record, as they are of no material
importance. The inscription is composed in Sanskrit and written in
Devanagari characters. There is a ring-hole in the top of the plate, but
the ring and seal are lost. The weight of the plate is 8 lbs.
The grant is dated Thursday, the 4th lunar day of the bright half
of the month Bhadrapada of the (Vikrama) year 1181, answering it
appears to Thursday, the 9th September 1124 A. D. The king
Govindachanclra Deva, when making the grant was at Benares ; the
donee was the Brahman Pandit a Blmpati S'armcc of the Mauneya cjotra ;
and the object granted was the village Trihlidndi in the Yavaala district,
which places I am unable to identify.
Text.*
[1] [||] [I] 3[TrfTW] ^ fasp
I [| ^ II]
vJ ^5
[2] I «IWT [WT]fa[^ T]<^T*
[ *11^11 fiT[5T |]
'j
[3] 3Il]^lfef [|| ^ ||] rr^JrRtT sr[*?<lPCfo]^.* STT^rT-
[4] [^: I] ^^Tfv[^]TT[fV]H^J^^»i fT-
[flj^^urTf^irf^ ii [« H] ^rf%fi[f«r]%TTnc%T-
[5] ¥T^rar^twfiT ^RqT^[fTTfvJi]^ [i] ^[m]
|| [1 II] rt^R?T^T
[0] fsrsrjfr^^f: i
faw : ^fM: ^vTlfarT vfTOTJ [u ^ »]
V| Vl
* From tho original ])lato.
L. 8. lioud
L. 4. Road *>t|T|Jo • ijuffjo |
L. 0. Roud |
It. 7. Road
115
1887.] Govindachandra Dev a of Kanauj.
[8] ifrr[:] ^PHT[f^T ^UPR^- 3H% II 0 ll] WT^*T[re]?T
U I *1 r(Q JMT I
[9] swtr tr Tf^r ^ ttotS]! i[i c n] *r f[«-
M]^fi i aFffir
[10] T? W II [«£ II] w 11 ^^TRT|X]3T^f^-
[12] ^t^TT^T^^imwi[^fr]T^^TTr^rT]fV]TTaTxr^[^^]T^[^?TT%]^TT^^f?r?i-
[13] f%[«T]^ II [fw]^^mfiT-
?Tf%^T fiTf^[^3T]^R^T^^TfrT^fq ^ TRTTT#t*mT^T-
v* »
[14] [i?f%]jT7f^^ft[^TT]tiTTq[fhW^T^]Tf^ri^rx|^[1%?FfH]^JI5fiTfTOT*fr:j''
f^^rr^fT^J^TTcfT^WRjfTfi^TfV^TlX-
[15] w]^rc^|>rr]f^srf?T tmf?r ^ 11 ^rcftf%[f*3fra]w
wIiit: ^[m:]
[16] «-
[ftarfl^Nr: ^cr \\k\ a Jnct [n]
[17] [^ta^rro]^T jrtot *%\m f*r-
*u <Tf%^^q^rr-
[18] [^fV]trf^f»*rehsr<: wwrHr f^^^Trp|r^En$r *t*tt fNre ^r[t ^-]
f^S^T ^T ^TrfTf^Kr^^ ^Wr-
'S J
-v£ ®“
t T^re^fr-
[20] [>T]^ ^T[v]^HT^trT^5I | | qferT?faf^iTfrr<fNre tfferHPNT^T-
I sfT-
V*
L. 8. Read ; o^pssj |
L. 9. Read T^rwf%^ ; 3TaTT*T^ I
L. 12. Read o^^fpfo j
L. 13. Read I
L. 14. Read oftrq^lro |
L. 15. Read j the sign after ^ is superfluous.
L. 1G. Read |
L. 17. Read ^fa^TUWT *HPH}T I
L. 18. Read I
_ J vj -sj
L. 19. Read T^T^ft- I
L. 20. Read qf^<^«T#tqfaqRTC l?f^«r«ffaT-
Rf^UfTftHRtrr^^ 5TT- I
116 A. Fiihrer — Three new copper plate grants of [No. 2,
[21] ifpirmCl WT]^TWT TO^TTO^lTrST 'TT^TITWTOT^ ^%T TOT S7[*TT]fta-
*TTTOTJTTOI * ^refTOT(F^i-
[22] ^U[<jf*r[*]#T3CTTO ^T^Tf^vft^T II W II TO U] II
*t: I TO TO^rf $ I
[23] ^ I II ft® II] TT«TT[fw]
^JITTf^f^T TOT *T3[T]
[24] W II [u II] JTTTOT TOTTO ^ *£TOTOTR¥^ [l] ^TTOtfTOTfa TO?[r$TO¥-
^ II ft5? H] WTfTfhFTjTf^T torW*-]
[25] -TOTf^r: [|] TOiTTOHi 5TTTO tTO^TOTfw II ft^ ||] *rfsTOTO3rTfrr ^f
TOfa ^fTO* [l] ^P%TT TO[TOTT ^ fTT-]
[26] TO ?pc% n ft« II] TOT^fro^fTO W^VTfTOTOTTOTOTOTT fsnrtPT-
vrmr: I TOTTOTBFTO[faTO*TT «f-]
[27] TOT W TOT TOTOT U^TTOT^ II ftl ll] ^rTTfa VT\ ^TTOTOTfa
WTOWftTftT I] fTOR TTOC^T^^rfw-]
[28] RTfa rTTfH %T *TT*T TO? TOTO«flfT II Lit ll] TO TOTTO ^ TOTCTT TO-
TOl[: l] ^fTOTTO fTOTfa W^ftTTOTO II fts> II]]
[29] f%f%rf TO rTT W 3fi^§t^Nt^.* II RTO TOT^t? II
Translation.
Om ! May it be well ! — (verses 1 to 9 = verses 1 to 9 of tlie prece¬
ding.)
(1. 10.) He it is who has homage rendered to his feet by the
circle of all rajas ; he, the most worshipful, the supreme king of maha¬
rajas, the supreme lord, the devout worshipper of Maliesvara, tlio lord
over the three rajas, (viz.), the lord of horses, the lord of elephants, and
the lord of men, (like) Brihaspati investigating the various sciences, the
illustrious Govindachandra Deva, — who meditates on the feot of tlio most
worshipful, the supremo king of maharajas, the supreme lord, the de¬
vout worshipper of Mahesvara, the illustrious Madanapala , who medi¬
tated on the feet of the most worshipful, the supremo king of maharajas,
L. 21. Road fflun^TTO^* I
L. 22. Road ^rafaTOTTOT^T^lfTO^flTO ; vfi} ; the sign after
iH superfluous ; ajfa I
L. 23. Road f*TO *T*j<> ; |
L. 24. Road TJp$; TOft® I
L. 25. Road r?f£ *TV*TTOlf<H I
L. 27. Read toI" ; I
L. 28. Road ¥ny* ; ^TOT TO*TW: I
L. 2U. Road rrm<ni ii
117
1887.] Govindachandra Deva of Kanauj.
the illustrious Chandradeva , who by his own arm had acquired the
sovereignty over Kanyakubja : —
(1. 13.) He, the victorious, commands, informs and decrees to
the people assembled, resident at the village of Tribhandi , in the Yava-
ala district, and also to the rajas, rajnis, yuvarajas, counsellors,
chaplains, warders of the gate, commanders of troops, treasurers, keepers
of records, physicians, astrologers, superintendents of gynecaeums,
messengers, and to the officers having authority as regards elephants,
horses, towns, mines, districts, cattle-stations, as follows : —
(1. 15.) After having bathed here to-day in the Ganges, at the
illustrious Varanasi (Benares), after having duly satisfied the sacred
texts, men, beings and the groups of ancestors, after having worshipped
the sun whose splendour is potent in rendering the veil of darkness,
after having praised him whose crest is a portion of the moon (S'iva),
after having performed adoration of Vasudeva (Krishna), the protector of
the three worlds, after having sacrificed to fire an oblation of clarified
butter, I have, in order to increase the (spiritual) merit and the fame
of my parents and myself, and with the consent of the illustrious rajas,
feudatory princes (samanta), and the great lady, the queen, the illus¬
trious Ddlhanadevi ,* at the occasion of giving the valuable present of a
plough to the highest, (i. e., Brahmans),! on Thursday, the 4th lunar
day of the bright half of Bhadrapada, in the (Vikrama) Samvat year
1181, — given the above- written village with its water and dry land,
with its mines of iron and salt, with its leaves (parnakara),J with its
ravines and saline wastes, with its fisheries, with and including its
groves of mango trees, enclosed gardens, bushes, grass and pasture land,
with what is above and below, defined as to its four abuttals, up to its
proper boundaries, to the Brahman, the Pandita , the illustrious Bhupati-
sarma, son of the Pandita, the illustrious Narapati, grandson of the
Pandita, the illustrious Mahipati of the Mauneya gotra (and) whose three
pravaras are Gadheya (Visvamitra), Bhargava (Chyavana), and Vaita-
havya (Aruna), — (confirming my gift) with (the pouring out) from
my hand, shaped like a cow’s ear, (of) water purified with kusa-grass,
(and) ordaining (that it shall be his) as long as moon and sun (endure).
Aware (of this), you, being ready to obey (my) commands, will make
over to him the due share of the produce, the money-rent, the taxes on
aromatic reeds, and so forth.
* This is the only instance where the name of Govindachandra Dcva’s consort
occurs.
t Sixteen such valuable gifts ( mahdcldna ) are particularly enumerated in the
Orihyasutras.
J Viz.y the pan, or betel-leaves.
P
118
A. Fiilirer — Three new eoppei'-plate grants of
[No. 2,
(1. 22.) And on this (subject) there are (the following) verses :
(v. 10.) Both, he who accepts land and he who grants it, are equally
meritorious, and they go certainly to heaven.
(v. 11.) This earth has been enjoyed by many kings, including
Sagara (king of Ayodhya) and others. To whomsoever belongs the
earth for the time being, he enjoys the fruit (of such gifts).
(v. 12.) He who robs a cow, a gold coin (svarna = suvarna), or a
finger’s breadth of land, dwells in hell until the dissolution of universe.
(v. 13.) The resumers of land dedicated to gods and Brahmans,
become dwellers in arid wastes, avoid of water, and dry hollows in trees,
and are born as black serpents.
(v. 14.) The donor of land dwells in heaven for the space of sixty
thousand years ; the resumer, and the abetter thereof, are doomed to
abide in hell for a like period.
(v. 15.) Sovereignty is like unto clouds impelled by wind, ( i . e.,
inconstant), worldly pleasures are sweet only for the moment, the life
of man is but a drop of water at the point of a blade of grass ; virtue
verily is the only great friend for translation to a future world.*
(v. 16.) All the gifts of former kings are productive of virtue,
wealth and fame, — how can he, who claims the name of goodness, re¬
sume them but as emblems of vomited food.t
(v. 17.) A conch-shell, a throne, an umbrella, choice horses, and
excellent elephants, oh Purandara (Indra), are the royal insignia which
constitute the reward of giving away land.
(1. 29.) And this copper-plate grant has been written by the
respectable Jcciyastha, the ThaJcJcura , the illustrious (and) venerablo
Chandra. (May) favourable fortune (and) groat felicity (attend) !
No. III.
Benares Plate (B), of Samvat 1185.
As regards the history of this grant, seo the preceding inscription.
Plate B (sec Plate VTTI), which is inscribod on ono sido only,
measures V 5" by 12J". It is quite smooth, the edges being neither
fashioned thicker nor raised into rims. Tho plate is broken into two
parts in the middle, but tho inscription is in perfect order throughout ;
it is composed in Sanskrit and written in Dovanagari characters. There
is a ring-holo in tho top of tho plate, but the ring and seal are not forth¬
coming. Tho weight of tho plate is 11 His.
The grant is dated Friday, tho 15th lunar day of the bright half
of Chaitra of tho (Vikrama) year 1185, answering it appoars to Friday,
* Motre s VuMintatilftk/i.
f M(*trn : Vnuanlatilalcrt.
1887.]
Govindachandra Deva of Kanauj*
119
the 20th March 1128 A. D. The date is given both in letters and
figures. The king Govindachandra Deva , when making the grant, was
at Benares ; the donee was the same Brahman, mentioned in the pre¬
ceding grant, Pandita Bhujpatisarmd of the Mauneya gotra ; and the
object granted was the village of Java in the Puroha district, which
places I am unable to identify.
This grant is of considerable historical value as it proves that
Govindachandra Deva was still reigning in Samvat 1185, or 1128 A. D.
Text*
[1] [ii] [i] 3W[t]^t ^
*r: [il ^ il] f^r
vj V»
[2] JTWTg [l] ^r^Tf^TTf^T ^TT^T I [l ^ II] rr^tT-
v faw [i] arreifr vw i [i
[3] * II] rr^fT^rR^T 3?h^*
ttTW [l]
[4] ^^TfV^TTfVTT^^Wfrf^rt^Tf^ff [II a II] *f»Tfofif%3iTTre%T-
*9
*rf^TT*rwfH7rej [|] ^<TT f^-
[5] KJT t^TfWrlT [|| 1 II] Tp* -
[6] U^Tf%rf vfw: l [| i II] ^T?rf^m57PiIW%
^ [i] ^¥TT<sifrfMsr-
[7] fTT^%r^TifT^3T^Tf%rr: W^l sffT% 1 [l II]
WT^I^fT U*i *TT^[: l]
[8] wri wtT tT TfH ^ : [II c II]
^1%^: [l] Sfifift.*
[9] smf?i*rcT vztitsjt: [n <* il] gT*r-
s*
* From the original plate.
L. 1. Read ; ^T^^fa5jf?r«?¥!*n<T^IT® I
Read 3JTTrfTrf |
'ead |
lead ^Tfih^ni!^|TK%T?^53Jo ; |
ead the sign after qipfif; superfluous.
ead e*f^5T: ; oW’rtt® |
itead ; f%#NT*Rr ; |
Read ; 3F^»fvr I
Read ofl^xsTTfV^FSJ® I
L.
L.
L.
L.
L.
L.
L.
L.
2.
3.
4.
5.
6.
7.
8.
9.
120 A. Fuhrer — Three neiv copper-plate grants of [No. 2,
[10]
^Tt^TWfrrfN??nf^[^s^]ttT II ^TT^T-
[12] Tj^T^f i sn^TT^mfsprilw f^rfw^r^i^^nrr^r ^
^f^^Tif%rr^t^TTt5r'nTf?r^t^T[?r]r1x^raq^f%^fM^f-
f ^ [i] fqfVrw ^Rfrf%f%rr-
vj
[14] srw ^twt^t
C\ C\
#TB|T^rTTTftfTS]f%^
[15] ifam^rT *?Tl% q^JTTOT f?pft
uarf^ w^fq ^ ^ ^ [ii *raft]
[16] q^f i 1 3f?ri^t *zm\ f?rf*n;q^
qre crq^r^wsircTf^q* q w prfafVq [fws^qm-]
[17] t ’ran frvre ^?Tq%fir ^f^ri ^af^r ^tt
^TffTfrCTTT^^ 7n^[^ff^rrT]^-
[18] cRiTrf^K^^WTf^: I WTH? | ^qtcRSTfqqqrm | iff^rNft-
*f%^f*P?NT^ tff^rHfhPCqfwq^re I tff%rT[§te]*jf?T-
[19] gr^TC ^T^>t4* *TPi<T ^fn *?«qT
[20] II W II ^ *#rra»T: [ii] **fa v: ^fw^rffT ifjw [l]
wt <ft f^r^rf ^ JITffl^V II ft® II] ^ ^TT^T
L. 10. Read <^j^ieno |
L. 11. The signs after foaHft are superfluous.
L. 12. Read ^nmfsRTTfMh' faf%*T<> ; ,
L. 13. Read ; ®f%f%rT® |
Li. 14. Read *3^r^^TqqnqK*’ qffiTqjjrqjT: ^qqhflRT ^UJcnqT: ;
#iq*n*qj<JTrei^fqiJ3: i
L. 15. Road qHtiTOf
fw*?t IJ^f^j-fq ; TjTfT- I
L. 1G. Read uf^f ^J*r?l JITTPlf ; fafV^Wf^TOTO® I
L. 17. Read q^srf ; T^Tqpj#*r |
Ii. 18. Road oqqfl*fnfa«tfWTqi^ «IIV>l»UJiqq
qfrrql^R i
L. JO. Road ¥t£«T WlJpinWWl* ^I^^IH«l1WRJ |
L. 20. Read ^TUTf;, ^f*i qj: qfrnzuuftf, ; f^?r ^/(o • ^.,
121
1887.] Govinclachandra Deva of Kanauj.
[21] TOM: [|] fwf*T I [l U ll] ^frot^VT
MSITfH: W ^ W 77^7 W II [V* ll] W7-
[22] *fff ^ [|] *7T^HJfR^l|; II [\\ ll]
*rfg wv *rgrf?r [i] ^t^t ^
[23] ?7T^ 5f T% 3t<[ II Ra ll] ^Tft *TT^t ^T ^r [l] *J ftSRT
^fa#TT fqsl v: *mf*1 II [\X II] TO^RrfR Hlf^T ^TTf^t^R
[24] *^T TTTO73P [l] 3RRJTO V*£f 351# 3»T# ^TT^ttT
TOTf^: II M II] *TT^tf% 3TT •TC^^Rlf# V3ft*N7W-
\3
[25] TT[ftr i] f^^T^T^nTfMTf^r [tfifsr] %t *tr ^tt* ^^fTT^^rr: ii [\* ii]
v3
r7^i3T7*rf ^ [ij Ji3T %Tfor^T^*r *r ^
[26] fa h h* n] [faf#]fr rfiTOfi^ v^iffasg^^N^fa ii
Translation.
Ora ! May it be well! — (verses 1 to 9 = 1 to 9 of inscription,
No. I.)
(1. 9.) He it is who has homage rendered to his feet by the circle
of all rajas ; he, the most worshipful, the supreme king of maharajas,
the supreme lord, the devout worshipper of Mahesvara, the lord over
the three rajas, (viz.), the lord of horses, the lord of elephants, and the
lord of men, (like) Brikaspati investigating the various sciences, the
illustrious Govindachandra Deva, — who meditates on the feet of the most
worshipful, the supreme king of maharajas, the supreme lord, the
devout worshipper of Mahesvara, the illustrious Madanapala, — who
meditated on the feet of the most worshipful, the supreme king of
maharajas, the supreme lord, the devout worshipper of Mahesvara, the
illustrious Chandradeva who by his own arms had acquired the sovereign¬
ty over Kanyakubja : —
(1. 12.) He, the victorious, commends, informs, and decrees to all
the people assembled, resident at the village of Jara in the Puroha
district, and also to the rajas, rajnis, yuvarajas, counsellors, chaplains,
warders of the gate, commanders of troops, treasurers, keepers of re¬
cords, physicians, astrologers, superintendents of gynecaeums, mes¬
sengers, and to the officers having authority as regards elephants,
horses, towns, mines, districts, cattle-stations, as follows : —
L. 21. Read ; ^JITlfafa: | *7^7 ; 1
L. 22. Read ^ 1 ^PC3PC3RT° ; wf ; 37T#t7T I
L. 23. Read e^apq ; |
L. 24. Read ; ©3TO35- |
L. 25. Read 3*7T7^ffa ; ®^3739R 3?fa*7 ; SJW* l
L. 26. Read WW?# I
122
[No. 2,
A. Fiihrer — Three new copper-plate grants of
(1. 14.) Be it known to yon that, — after having bathed here to¬
day in the Ganges, at the illustrious Varanasi (Benares), on the occasion
of the sun’s entrance into another zodiacal sign after midnight, after
having duly satisfied the divinities, saints, men, beings, and the groups
of ancestors, after having worshipped the sun whose splendour is potent
in rending the veil of darkness, after having praised him whose crest
is a portion of the moon (S'iva), after having performed adoration of
Vasudeva (Krishna), the protector of the three worlds, after having
sacrificed to fire (Agni) an oblation of clarified butter with abundant
milk, rice and sugar, — we have, in order to increase the (spiritual) merit
and the fame of our parents and ourself, on Friday the 15th lunar day
of the bright half of Chaitra in the eleven-hundred-and eighty-fifth
(Vikrama) Samvat year, — in figures too, on Friday the 15th Chaitra-
sudi 1185, — given the above-written village with its water and dry land,
with its mines of iron and salt, with its fisheries, with its betel leaves*
with its ravines and saline wastes, with and including its groves oj
rnadhuJca and mango trees, enclosed gardens, bushes, grass and pasture
land, with what is above and below, defined as to its four abuttals, up to its
proper boundaries, to the Brahman, the Pandita, the illustrious Bhupati-
sarmd , son of the Papdita, the illustrious Narapati, grandson of the
Pandita, the illustrious 3 laliipati of the Mauneya gotra (and) whose three
pravaras are Gadheya (Visvamitra), Bhargava (Chyavana), and Vaita-
havya (Arana), — (confirming our gift) with (the pouring out) from the
palm of our hand, shaped like a cow’s ear, (of) water purified with
kusa-grass (and) ordaining (that it shall be his) as long as moon and
sun (endure). Aware (of this), you, being ready to obey (our) com¬
mands, will make over to him the due share of the produce, the money-
rent, the taxes on aromatic reeds, and so forth.
(1. 20.) And on this (subject) there are (the following) verses :
(v. 10.) Both, he who accepts land and he who grants it, are equally
meritorious, and they go certainly to heaven.
(v. 11.) A conch-shell, a throne, an umbrella, choice horsos, and
excellent elephants, oh Purandara (Indra), are the royal insignia which
constitute the reward of giving away land.
(v. 12.) This earth has been enjoyed by many kings, including
Sagara and others. To whomsoever belongs the earth for the time
being, he enjoys the fruit (of such gifts).
(v. 13.) Ho who robs a cow, a gold coin, or a finger’s breadth of
land dwells in hell until the dissolution of the universe.
(v. 14.) The donor of land dwells in heaven for (he space of sixty
thousand years ; the resuiner, and the abetter thoreof, are doomed to
abide in hell for a like period.
1887.]
Govindachandra Deva of Kanauj.
123
(v. 15.) Whoever robs land whether given by himself or by others,
becoming a maggot, sinks with his parents into ordure.
(v. 16.) Ramabhadra repeatedly intreats all present and future
lords of earth (to bear in mind) that this bridge of virtue, ( i . e., the
granting of lands) is common to all sovereigns, and should be preserved
by you at all times.*
(v. 17.) All the gifts of former kings are productive of virtue,
wealth and fame, — how can he, who claims the name of goodness,
resume them but as emblems of vomited food.f
(v. 18.) The alienator of land-grants cannot expiate his crime
even (by dedicating to public use) a thousand tanks, by (performing) a
hundred horse-sacrifices, and by giving away in charity ten millions of
cattle.
(1. 26.) And this copper-plate grant has been written by the
expert Jcayastha, the ThaJcJcura, the illustrious (and) venerable Chandra .
# Metre : S'alini.
f Metre : Vasantatilaka.
.
JOURNAL
OF THE
ASIATIC SOCIETY OF BENGAL
Part I.— HISTORY, LITERATURE, &e.
No. III.— 1887.
Kashmiri Riddles. — By the Rev. J. Hinton Knowles, F. R. G. S.,
M. R. A. S., etc.
Riddles almost as mucli as Proverbs help to discover the wit and
genius of a people, “ and open up to us their real speech.”
The following pages contain nearly all the riddles now extant in
the valley of Kashmir proper. They have been collected from various
sources. The Pandit, the Musalman, the learned, the ignorant, the
townsman, the peasant have all contributed their twos or threes. This
will account for the slight differences in some of the words. The
language differs more or less in every ypargana.
The exceedingly local character of the collection will not fail
to be noticed.
A few notes have been interspersed in the hope that they will
interest some readers. The romanizing is on the plan followed in the
“ Dictionary of Kashmiri Proverbs and Sayings.”
The Roman-Kashmiri alphabet.
A a pronounced as a in woman.
A a pronounced as a in art.
Ai ai pronounced as ai in aisle.
Au au pronounced as ou in out.
B b pronounced as h in but.
Ch ch pronounced as ch in c/mrch.
D d pronounced as d in dew, — the
point of the tongue is press¬
ed on the upper fore-teeth.
Q
D d pronounced as d in bad, — the
point of the tongue is struck
back on the palate.
E e pronounced as e in there.
E e pronounced as e in pet.
F f pronounced as / in find — the
English / is only sounded
(and then very badly), in
the middle or at the end of
126
J. Hinton Knowles — Kashmiri Biddles.
a word. If it occurs at the
commencement of a word
it is most distinctly and
invariably turned into ph.
G g pronounced as g in go. The
Arabic letter ghain (gh)
with its peculiar guttural
sound is seldom heard in
pure Kashmiri.
H h pronounced as h in 7*ouse.
I i is a kind of half i. I hear that
there is something analo¬
gous to this to be found in
Russian and is written in
that language as j.
r i pi’onounced as i in police.
J j pronounced as j in ;ust.
K k pronounced as h in Settle.
Kh kh pronounced as ch in the
Scotch and Irish loc7i or the
final ch of the German
schac7i and buc7i. This kh
(khe) is generally ignored
by the true Kashmiri.
L 1 pronounced as l in 7ane.
M m pronounced as m in man.
N n pronounced as n in noon.
[No. 3,
N n pronounced as n in the French
saws, bon.
0 o pronounced as o in no.
P p pronounced as p in paint.
Ph ph pronounced similar to ph in
phlegm.
R r pronounced as r in ran. A
Scotchman’s r is perhaps
not met with in pure Kash¬
miri.
S s pronounced as s in sin.
Sh sh pronounced as six in shine.
T t pronounced as t in fake — the
point of the tongue is press¬
ed on the upper fore-teeth.
T t pronounced as t in fub — the
point of the tongue is press¬
ed back on the palate.
Ts ts pronounced as ts in gets.
U u pronounced as o in top.
IT u pronounced as u in rule.
V |v w both pronounced like
W ) something between the Eng
lisli v and w.
Y y pronounced as y in year.
Z z pronounced as z in zeal.
Chh, gh, kh, ph, th, th, and tsh are respectively the aspirates of
ch, g, k, p, t, t, and ts, and are pronounced as one letter.
In addition to the above there is a sound which is somethi ng like
a very short i ; it is frequently the sign of the instrumental case. In
the Roman character this sound will be represented by the simple letter
i ; and in order that this i may always appear the final he (ha, e mukh-
tafi ) has always been written.
1, Akhd chhtim wudahnani ;
Yad lcadil Yumrdzani.
Wustdd Jehutus wnlahintnu ,
Bur hard karanas chhPni.
I have a bare-headed woman,
With a (lit. putting out her) stomach like Riij/i Yam.
1887.]
J . Hinton Knowles— Kashmiri Biddies.
127
Her master climbed over her (or on her) like a thief,
And emptied her stomach.
Ans. Kondah , a brick-kiln.
Yam, Yama, the regent of the realms of death.
2, I) amah rust kus asih ?
Thamah rust kus asih ?
What is that without a covering ?
What is that without a pillar, ( i . e. support) p
Ans. Darya tah asman, the river and the sky,
3, Ad tsut tah macliamah khos.
Half a bread and a bowl of macliamah.
Ans. Zun tah sitdrah , the (half) moon and stars.
Machdmah , a dish eaten by Kashmiris consisting of rice, vegetables
raisins, colouring matter, and sugar.
Khos, a cup shaped like a bowl, either of copper, iron, or brass.
The Musalman’s khos is much larger than the Hindu’s. The latter does
not eat rice out of this vessel.
4, Mamas chanis nukrili raz.
A rope on your uncle’s nose.
Ans. Tol , a contrivance consisting of a long wooden pole, so
placed upon another fixed perpendicular pole, that one end shall be nearly
equal in weight to the other end, with a vessel full of water. It is
employed in raising water out of a stream for irrigation.
The only reason I can find for using the word ‘ uncle ’ here or in
No. 81, or the word ‘ aunt ’ as in Nos. 14, 22, is that to quote one’s
parents in such a connection would be thought disrespectful.
5, Gudah khats gormaj tsor lachh het.
Patah khut Malah Sharak tul tah tardk het.
First rose up the guru's wife with four lakhs (of bodies).
Then arose Sh™v +be Mulla and took and lifted up his axe (at her).
Ans. Zun sn «... > tah dftab , the moon, the stars, and the sun.
Sharak is a very uncommon name in the valley. In olden days
it was more popular.
6, Shistravis malianivis gasuv pheran.
A grass pheran to an iron man.
Ans. Yindartul tah kanarih , the part of the spinning-wheel
corresponding to the distaff — and that on which the little wheel of the
spinning-wheel rests.
The kanarih rests on a little cushion of plaited grass.
128 J. Hinton Knowles — Kashmiri Biddles. [No. 3,
Pheran (pirahan, Pers.) a long robe resembling a very full night¬
gown, worn by Kashmiris.
7, Sunah sandis dabas, rupah sund than ,
Yus tath wate, sni pahalwan.
A golden box with a silver lid ;
He who can shut it is a brave fellow.
Ans. Zamin tali unman , the earth and sky.
8, Kdv aus kruhun tah wdwah suet dale; tulali chhum hit tai mulah
chhum gub.
The crow was black and it will shake with the wind ; its weight is
light and its price is heavy.
Ans. Gund, a tuft of heron’s feathers with which the bridegroom
is adorned for the wedding. As many as three hundred feathers are
sometimes worn, and as much as one rupee has been given for a feather.
Rich people keep them hanging from the ceilings of their rooms from
fear of the cat ; but poor people can only afford to hire them.
9, TUahwdn nechivis sunah sund tyuk.
A golden tikd on (the face of) an oilman’s son.
Ans. Dazawun tsong ( diwd , Sansk.) , a lighted lamp.
10, Plidt Mdj bihit tah Phati lair natsdn.
Mother Phat is sitting down, and the daughter Phatali is dancing.
Ans. Kui tah don the pot in which the butter is churned
and the stick with which it is churned. Cf. Nos. 30, 34.
The Kashmiri has a very ingenious way of making butter. When
the milk is ready for clmrning, it is poured into a big vessel, in the
cover of which there is a hole. In this hole a stick is placed. The
part of the stick which is inside the vessel is thick, and the part
outside the cover is thin. To this thin part a pioce of string is attached,
and the ends of it the man, or tho woman, hold in their hands, and
putting one foot upon the cover to steady it, twirl about the stick
with the string, first pulling one end then the other till the butter
is prepared. A slightly different custom prevails in India.
Phdt and Phatali arc Kashmiri proper names.
11, JJas, das karawun ddi chhuklio ;
Hr bih khos tah me/nndn chh uklio ;
Patalcini ya( tah Jcrdl chhuklio;
A tliih lur tah piyddah chhuklio ;
lironl hkani basavi tah siwiyds chhuklio ;
1887.]
J. Hinton Knowles-— Kashmiri Riddles.
129
Shestrov pheran tali Jchar chhukho ;
Tah garah garah padshdh chhuJeho ;
Making a noise, yon are a god ;
A cup in your lap, you are a guest ;
A basket on your back, you are a potter ;
A stick in your band, you are a messenger ;
Ashes before you, you are a sannydsi ;
An iron garment over you, you are a blacksmith ;
You are a king in every house.
Ans. Grattah, a handmill.
Dai is esteemed as a god in the house and sometimes worshipped.
Cf. Panjdb Notes and Queries, Yol. Ill, 84.
The cup in the lap, i. e., the hole in the upper mill-stone (called
auhulc) in which the grain is placed.
Yat a cone-shaped basket used by potters for carrying their wares
to the market. The hole into which the handle of the upper mill¬
stone fits (gud) is supposed to be like this.
A stick in your hand, refers to this handle, called damn in Kash¬
miri.
The ashes of course refer to the dust that gathers before the mill¬
stone.
The garment of i*sm, i. e., the upper mill-stone.
12, Sard ausum ; sard xusum ; sarav khutah bud ;
Mans watis nah to phul aud.
I’ve got a tank ; I’ve got a tank ; it is greater than other tanks ;
And yet it will not contain half a sesame flower.
Ans. Bab, a nipple, an udder.
Tel phul is the Sesamum orientate.
This is also a proverb and quoted concerning a big, fat, man — with
no brains.
13, Herih wutsh hakar bunah rat shathan.
A log of wood descended from above and was stopped (lit. seized)
by the sand.
Ans. Kangdi, a (man’s) comb, (stopped by tangled hair).
14, Saras andar mdmani piydyih ;
Wadavih gas, tsup henih dyih.
Aunt gave birth to a child in the lake ;
We went to congratulate her and she came to bite us.
Ans. Pambah lulchar, the nut-case of tlie Kuryale ferox, an
aquatic plant, the seeds of which are eaten by the natives of the valley.
Its broad, round, leaf lies on the water like that of the lotus, its
130 J. Hinton Knowles — Kashmiri Riddles. [No. 3,
upper surface being in no way remarkable, whilst below it is covered
with numerous, hard, sharp, and hooked spicula, with which the natives
often prick themselves, when gathering the seeds.
Mamani, mother’s brother’s wife.
15, Treh nanik ; trek khanih; trek savenik.
Three are naked; three are coverlets; three are parda-nishin women.
Ans. Kong -posh , a saffron flower.
16, Pkulmut gulab tak tsatan nak kanh,
The rose has bloomed and nobody cuts it.
ANS‘ , (H“d"s) , } The Sun.
(Musalmans) Aftab , )
17, Mumut murdak tak wadan nak hank.
The man has died, and nobody weeps.
Ans. Lar, a house.
A house is here compared to a man. It is said to be dead when
its inhabitants are asleep or absent.
The idiom is peculiar — literally it is ‘ a dead man has died.’
18, Watkaramut watkarun sliungdn nak Tcank.
The bed has been spread and nobody lies (or sleeps) on it.
Ans. Tulak-katur , ice on the surface of water.
19, Bar gayd} darbdr gaga ;
Ab diskit mar gayd.
It went to court, it went to court ;
(And) on seeing the water it died.
Ans. Kdgaz ( Kdghaz , Pers .) paper.
An impromptu riddle on seeing a court munshi drop his papers
into the river as he crossed over the bridge to the court.
20, Wakd duris mahah ivawem ;
Kulak wuckliani , pagah nak kunili.
I sowed maha in a Held of air ;
Yesterday I saw it, but to-morrow it is nowhere.
Ans. Tdrakddr rat , a starry night.
Maha (Hind ust. mdsk ), Pltascolus max or radiatus. Mahah is tho
objective form.
21, Lafih rust mewah kg ah ?
What fruit is if without a tail ?
Ans. Thai tak nun , egg aiul salt.
1887.] J. Hinton Knowles — Kashmiri Biddles. 131
22, Ad gaz mamanih dod gaz puts.
A veil one and a half yard long for my aunt who is only half a yard
high.
Ans. Sutsan tah panahddv, needle and thread.
Puts , is the long piece of cotton cloth thrown over the head and
allowed to hang down the back of the Kashmiri woman.
23, Bar dit khar natsan.
Shutting the door the ass dances.
Ans. Grattah , a mill.
Asses, I believe, run about and kick up their heels when they bray.
The noise of the mill in motion is supposed to resemble them.
This is a proverb also, and is frequently quoted concerning the
man who is full of words in his house, while outside he does nothing.
24, Darakhti janward ; darakhtas chhuh nah bihan
Bacliih kasM beshumdr ; phdh chhuk nah zah dm an.
It is a tree-bird ( i . e., has wings) ; it does not sit on a tree ;
It has young without number ; it never hatches them.
Ans. Gad, a fish.
25, Kuthkuthdliye , kut khatsdyikhai ; mukhtah yad barthai, mugal tupi
ditstkai.
0 woman, you ascended to the second storey, filled your stomach
with pearls, and wore a hat like a Mughal.
Ans. Danas peth dekchih , ( degchi , Pers.), a saucepan (of rice)
on the hearth.
Kuthkuthaleni, ancient Kashmiri for a very respectable woman,
who generally sat in the kuth or kut.
Kut , the floor or floors between the ground-floor and the topmost
floor of the house.
The bubbling boiling rice resembles pearls.
Mugal tupi = kuldh-i-muahal.
26, Dar dit har natsan.
Shutting the window the starling dances.
Ans. Yindar, spinning-wheel.
27, Akahlad malare phakahlad poni ;
Yetih byuth dinddr , tatih byuth woni.
Stinking water in a foul water-pot ;
Where the religious man sits, there sits the baniya.
Ans. Gurguri, a smoking pipe of brass or copper (the huqqa).
Malar , a big earthen water vessel holding between twenty-five
and thirty sers of water.
132 J. Hinton Knowles— -Kashmiri Riddles. [No. 3,
Pont , water. This word is used only by the Hindus. The Musal-
mans invariably say dh.
Woni, the shop-keeper is regarded by the people as the incarnation
of all evil, and is therefore quoted here as the opposite of the dmddr
man. Kashmiris have a saying : — Woni chhui poni hisarih tali , the
shopkeeper is like water covered over with rice-chaff.
28, Dulamih, duldmih mahanivyo , nar till chhai nah sang ,
Mdz clion hhandahdhar , adij chain rang.
0 round man without arms or legs,
Your flesh is like sweetmeat, your bones are coloured.
Ans. Kharhuz (Pers. hharhuza), a musk melon, which is
grown in great quantities all over the valley. It ripens about August.
29, Sunah sandis talawas , rupali sanzali lanje.
Arif an dup Zarif as “ yimah kami ganje ?”
Silver branches stretched across (lit. to a) a golden ceiling.
Arif said to Zarif, “ Who tied them ?”
Ans. Zalarih sund zdl , a spider’s web.
Arif and Zarif are corruptions of the Arabic Arif (wise) and
Zarif (witty). The names are most uncommon in the valley. I only
know of Arif Band (Hindust. Bhand) an actor.
30, Vedrih manz wav has ?
Shan retan raj has ?
Who has the wind in the winter ?
Who has the rule for six months only ?
Ans. Kul , a tree.
Trees in Kashmir flourish for six months only. The remaining half
of the year they are bare and are supposed to feel the wind.
31, Wanai zav7 wanaipiydv ;
Wanai wasit, nai&anih drdv.
It was born in tho jungle ; it gavo birth in the jungle ;
On coming from tho jungle, it went out to dance.
Ans. Don , tho stick with which tho butter is churned. Vide ante
Nos. 10, 81.
32, Wuzul piyddah hardmzddah.
A rascally rod messenger.
Ans. Marat&awdngun , rod popper.
This popper grows in tho valley, and is a very favourite spice with
the people. It is compared with the piyddah , because it sometimes
1887.] J. Hinton Knowles — Kashmiri Biddles. 133
makes people “ smart for it.” Piyadahs are those who “look up ” the
Government debtors now and again.
Kardmzddah is here translated as a term of abuse as intended.
33, Tsuh zungu, tsudahdh zungu, uk zungu kulis peth ;
Tasund mdz padshdhanmungu. Timan tran chhuh kunui ndv.
Of four feet, of fourteen feet, of one foot up in a tree ;
Its flesh is liked by kings. There’s only one name to the three.
Ans. Khar an ass, khar an insect, and khar (or more properly
kharbuzali ) a mnsk melon.
34, Saras andar paliy drill hand.
A little hedge in (or round) the lake.
Ans. Achharwal , eyelash.
The eye is often likened to ponds and lakes. Cf. Canticles vii, 4.
The simile well sets forth the appearance of a large, clear liquid.
35, Saras andar kdjiwatah hand.
A little pestle in the lake.
Ans. Ldr, a cucumber.
An immense number of cucumbers, melons, and tomatoes are raised
on the gardens that float on the lake near Srinagar. For a good de¬
scription of these floating gardens cf. Moorcroft’s Travels.
36, Saras andar wukhlah hand.
A little mortar in the lake.
Ans. Hendawend, a water-melon.
37, Saras andar lorih hand.
A little stick in the lake.
Ans. Nadur, the stalk of the lotus (Nilumbium speciosum) .
It grows abundantly in the extensive lakes of Kashmir. It is
about ten inches long and one and a half inch in diameter.
38, Mongah trakas duchih katsah ?
Gamah shahrah dorili katsah ?
Andharishi korih katsah ?
How many half-grains are there in one trak of mong ?
How many streets are there in the villages and cities P
How many virgins are there ?
Ans. Sitarah, the stars (i. e., they cannot be numbered).
Mong , Phaseolus max or Badiatus.
Trak , vide post No. 88.
Pur is a street without shops.
E
134
J. Hinton Knowles — Kashmiri Riddles.
[No. 3,
39, Dayih sanz Dayiygat ;
Zalari sanz chheh zaj ;
Mdjih zewan gubur tali
Gubaras zewan maj.
(It is) the work of God ;
It is a spider’s web ;
The mother gives birth to a son,
And the son gives birth to a mother.
Ans. Al, a pnmpkin.
The pnmpkin is a very favourite culinary vegetable with the Kash¬
miris and all orientals. Its stems twine and intertwine all over the place
where it grows. Vide cucurbitacce in any botanical dictionary for a full
description.
40, Saras andar ndrah-tciki hand.
A little plate of fire in the lake.
Ans. Pamposh , the lotus.
41, Wuzalis gdnas chliati Jcachih-puti.
White lambs in a stall.
Ans. Asas andar dand , the teeth in the mouth.
Gan is the underground floor of the house, where the kine, etc.
are sometimes housed.
Kachili-put is old Kashmiri, and almost obsolete now, — the present
words for lambs being chirrakat and chirr.
42, Lam tal tham isor.
Four pillars under a heap (of earth).
Ans. Gov hanzah babah tsor , a cow’s four teats. Cf. No. 78.
43, Sari , sari ayekliai , Padmani , ratit dyutmai dab.
0 Padman, you came by way of the lake, and I laid hold of yon
and throw you down.
Ans. Klicni kadani , to blow one’s noso (nativo fashion). Vide
Nos. 63 and 138.
44, Chist dn janwar (or janwar) dijih dijah ;
Andar clihus mdz tai nrbar adijah ?
What is that animal (that can bo tossed) up and down ;
Inside it is flesh and outside bones ?
Ans. R hid} an egg.
45, Mdji chhak rdn(as fall shuri divntdh.
The mother is a devil and the children arc gods.
Ans. Guldb posh, a rose hush (in bloom).
1887.]
J. Hinton Knowles— Kashmiri Biddles.
135
46, Latih mikrdz leas ?
Hatih muhhtahar has ?
Slian retan raj has ?
Who has a tail (like) a pair of scissors ?
Who has a necklace on her throat ?
Who has rule for six months (only) ?
Ans. Katij , a swallow.
The swallow generally arrives in the valley about the beginning
of April and remains for six months. Its throat is a deep reddish-
brown and has a ring of dark blue round it. The lateral tail feathers
are very long and give a remarkable, forked appearance to the tail.
Cf. No. 54.
47, TJthin lad majih zdyih shirin ddni hur ;
Shirin ddni majih zdyih uthin lad hur ;
A sweet girl was born to a twisted (or crooked) mother ;
A twisted (or crooked) girl was born to a sweet mother.
Ans. Bachhahranth , the vine. Cf. No. 39.
48, Tsor zangah chhes tah palean chhuh nah ;
Zah han chhis tah buzan chhuh nah ;
Batah chhis diwan tah lehewan chhuh nah.
It has four legs, and does not walk ;
It has two ears, and does not hear ;
We give it food, and it does not eat.
Ans. Tathul (or Tathuj), a large wooden dish out of which
Musalmans eat. It stands on four little wooden legs. Its two handles
are the ears.
49, Sah pahan bdli,
Trah tshanit nali.
A tiger walks on the bank (of the river).
And thirty (people) are round (or clinging on to) his neck.
Ans. Bahats, a barge (towed up the river).
50, Shamdas peth uh-tsurah ;
JJh-tsdris peth trah-tsurah ;
Trah-tsaris peth handi-zalah ;
Kandi-zalas peth Khojih Babdh ;
A fire-place on a candlestick ;
On this fire-place (another fire-place with) three holes ;
On this three-hole (fire-place is) a hedge of thorns.
On this hedge Khaja Baba.
136
J. Hinton Knowles — Kashmiri Riddles.
[No. 3,
Ans. A'sas peth nast tali achli zali ; tath peth humhah ; tah
tamih peth hun dastar. (The body is the candlestick, over which is the
month) ; over the month (are) the nose and two eyes ; over them the
eyebrows ; and on top of that the tnrban.
Kashmiri fire-places are generally made of plastered mnd with one,
two, fonr, or six holes on the top to receive the cooking vessels.
51, Torah gats han dawan dawdn ;
Torah yiwan lut lut.
Going from here rnnning running ;
Coming from there slowly.
Ans. Nebar nerun, to go out, (li&jat-i-bashari) .
52, Hahan hukan ; dahih zangih pahan ; treh pon ; tah shell han.
(It makes the sound of) hahan huhan ; walks with ten feet ; (has)
three fundaments ; and six ears.
Ans. Randah jilri tah wayanwol , a yoke of oxen and their
driver.
The plough’s creaking, as it passes through the soil, is supposed
to say hahan huhan.
53, Rerih wuth jandah shah jandah trawit.
The mendicant descended from above, leaving his cloak behind him.
Ans. Dim, a walnut (stripped of its skin.)
Any one who has seen a ripe walnut fall will understand this riddle.
54, Sarah hhatsah sar malah gandit ;
Dunya ayah tshandit hyah ;
Garih dray ah garawol banit ;
Kalachan lajtham panditbdi.
You came up from the lake wearing a necklace on (your) neck ;
You came wandering (all over) the world;
You left your house as the owner :
In the evening you tried to make me think (or pretended) you wore
a panditdni.
Ans. Katiji a Bwallow.
Vide ante No. 46.
55, Kirkichih dabas ndbad wuras ;
Tamich sural chhSh dbas peth.
I will put sugar (instoad of grain) under the grain crusher ;
Its shape is in the water.
Ans. Ainali (Pars, dina) a mirror.
I cannot explain this riddle, nor any one also whom T have asked.
56, Lard lazam, lard lazam satimia dsmdnus piffh. Nah dupum dusilas}
vah dupum chlidnus . Pdnai han mas halahbudi kJidnah .
1887.] J. Hinton Knowles — Kashmiri Riddles. 137
I built a bouse, I built a bouse up in tbe seventh heaven. I spoke
not to a mason, I spoke not to a carpenter. I built it myself (and all
tbe) hundreds of rooms in it.
Ans. Manchh gan, a bee-hive. Cf. No. 60.
Satyum asman , the seventh heaven, ( falaku-l-afldk ) the empyrean
heaven.
Muhammadans undoubtedly get their tradition of seven heavens
from the Talmud. Cf. Sughesy Notes on Muhammadanism , pp. 91-95.
The bees generally build their houses high up in the hollows of
trees and rocks.
57, Tshar chham tah bar chham ;
Rdjih sandih bdgh chham ;
Rushalah walit chham ;
Nav lachh mukhtah gandit chham.
I have (something which) is empty, and I have (something which)
is full.
I have (something) in the raja’s garden,
I have (something that) wears a shawl,
And I have (something which) is adorned with nine lakhs of pearls.
Ans. Makayili wat , Indian-corn.
Below are three variants of the same riddle —
Sari thi
Man bharithi
Ghane motion se jari thi
Bdhir maidan dharti par dosald orhe khari thi.
Ans. Khet makki hi.
Jat district, Eastern Jamna Canal, N. W. P.
Sari thi
Man bhari thi
Sawd lakh moti jari thi ,
Rajdji ke bdgh men , dushala orhi khari thi.
Ans. Bhuttd or makki
Hindi riddle.
Sari thi. man bliari thi
' *
Lakh motion jari thi,
Rdjdji ke bdgh men jatan khilari khari thi.
Ans. Chhali.
Panjabi.
Cf. Punjab Notes and Queries , Vol. I, 899, Vol. II, 626 and Indian
Notes and Queries , Vol. IV, 68.
138
J. Hinton Knowles — Kashmiri Biddles.
[No. 3,
58, Bath tali tsalan , lat tsat gdv.
A cow with its tail cut runs away under the bank.
Ans. Nav, a (Kashmiri) boat.
59, Sheyih trail ddrih tah slieyih trah bar chhis ,
Sheyih trah gaz bar panali chhus ,
Bajas phirayo ruts wdsand ,
Tajas petli sonah manah clihus.
It has thirty- six windows and thirty- six doors,
It is thirty- six yards in width.
It was a good thought of the Raja, (lit. turned over a good thought) .
On its crown is a maund of gold.
Ans. Juma mashid (yd bad masliid ) the great mosque in
Srinagar city which was commenced by Zainu’ 1 abadin and finished by
Shah Jahan. It is a very large four-sided building with an open square
in the centre. There must be nearly one hundred windows in the
place, while there are only four doors ; and its width is not thirty-six
yards any way — the north and south sides are about 20 yards wide,
the east side is sixteen yards and the west 22 yards.
Wdsand is old Kashmiri, not used or generally known now-a-days.
Khiydl is now used.
The gold on the crown refers to the gilding of the domes of the
mosque.
60, Larah lazam taralidar ;
Nah unmas chlian tah nah unmas khar.
I built a splendid house ;
I brought neither a carpenter nor a blacksmith (to help mo in
building it).
Ans. Manchh gan) a bcc-hive. Cf. No. 56.
61, Alah, alah wav has ?
Bislituk bayih kas ?
Kdnah kdnah latah kas ?
Who shakes with the wind ?
Who fears bislitah t
Who receives kicks in his sides ?
Ans. Kul, a tree — bror} a cat — and ISwan , a spado.
Bislitah is an exclamation used to drive away cats.
62, Akhd pakdn tah thakdn nah zah ;
Bydkhd bihit tah wuthdn nah zah ;
Jlydkhd wudanih tah bihdn nah zah.
1887.]
J. Hinton Knowles— Kashmiri Riddles.
139
One goes on and is never tired ;
Another sits and never rises ;
Another stands and never sits.
Ans. Ab, water — zamin , earth — and asman (yd nab), the
firmament.
63, Machih kadit munih thas.
Taking it out of a large earthen jar and dashing it against the wall.
Ans. Kheni kadani , blowing the nose after the native fashion.
If sitting in his house, the ordinary poor Kashmiri will fling the
snot against the wall. Vide Nos. 43 and 138.
64, Kurih hand asam; duhas asam phirit thurit yiwdn, kdlachan asam
baras tal bihdn.
I have a little girl, by day she wanders hither and thither, at
night she sits down by my door.
Ans. But , a staff.
65, Herih kanen khushkah grattah , hukli tah audur melili tath ;
Tami werih dlam pherih, pethim tsakuj pherih nah zah.
Above is a dry mill, dry and wet will meet there ;
For it the world will turn, (but) the upper mill-stone will never turn.
Ans. As , the mouth.
Its roof is the dry mill, —where dry and wet food meet. The world
will turn before the upper jaw will move, i. e., it will never move.
Werih, (for the sake of) is very ancient Kashmiri. Khatirah or
bdpat or kyut is now used.
66, Sar hukh zih pintskdni muyih.
The tank dried up and the pintskdni died.
Ans. Tsong , a lamp (diwd Sansk.); pintskdni, (Pers. Ziwa.)
All I know about the pintskani is that it is a little bird with
extremely small eyes.
67, Shoni, shoni krandas,
Akusui zandas shurah sds.
(It makes the noise of) shoni , shoni , in a lchilta.
To one plant there are sixteen thousand seeds.
Ans. Ganhdr , the Amaranthus anardana and Gangeticus.
The pearl ashes of this wood are used by washermen for cleaning
linen.
68, Bdlali pethah minyimar ush trawan.
A hind sheds tears from off a hill.
Ans. Batah phydrun , straining rice (out of a pot).
140 A. Mukhopadliyay — Differential Equation to all Gonics. [No. 2,
Therefore
and
whence, by two simple integrations, we easily pass to
y = P*+ Q ±\/ +
which at once leads to
ax* -\-2hxy -\-by2 -\-2gx-\-2fy c = 0,
the general conic-primitive sought.
§. 4. Second method of integrating the Mongian.
We shall next proceed to shew how the Mongian equation may be
integrated by means of an integrating factor. The equation being
written, as before, in the form
AK dzd*z .A / dz\a
9* *r=_45^^+40(&) =0,
_ JLJL_
if we multiply this by the integrating factor 0 3 , it may be written,
-4 d*z
\3
\ =0.
,40 -V /^3
dx* Z dx dx2 9 \cLx/
By the application of ordinary methods (Boole, pp. 222 — 226.
Forsyth, pp. 82—85), the left hand member is seen to be a perfect
differential, and, integrating, we get
— 4 d*z
z “ -7-5 — \z
(mQ(j
— 4 jdz
(I)=-
3c1?
which may be written
d_
dx
-4 dz
z
dx
-4 dz
— - = —3clt
whence
~ — — 3c, x 1 3c?>
dx
Integrating again,
whence
z — C-^X 2c gC C £ )
= 7 7 = — 2caa>+cs) a,
dx
and the solution may he completed as before by two simple integrations.
141
1887.] A. Mukliopadhyay — Differential Equation to all Conics.
It is worth noting that though this second method is apparently
much shorter than the first method, it may seem to be rather artificial
in the absence of any clue to the discovery of the proper integrating
factor ; the process, however, has the merit of furnishing an immediate
proof of Professor Roberts’ theorem, quoted above in §. 2. Thus, since
_ — Z
z 3 — = -3c1x + ‘3c2,
dx
we have
, r] % \ 2
/— \ = 9c12a32 — 18c1c2^ + 9c28
= 9o1(c1a33 — 2c2x-\-c3) + 9(c82 — c1c3)
_ 2.
= 9 Cxz 3 +9(c32 — CqCg) .
1 o
Multiplying both sides by z 3 , and then substituting z
d*y
dx**
9 c1 = c, and 9(c29 — c1c3) = c, we get
which is exactly Roberts’ theorem quoted above ; and this not only
shews that the Mongian can be derived from this equation, but also
that it is a second integral of the Mongian.
Permanency of Form.
Professor Sylvester has remarked that the Mongian equation has
permanency of form, that is to say, if we seek the transformation of
the Mongian when y is the independent and x the dependent variable,
the required formula is obtained by interchanging # and y in the
Mongian ; this theorem, which is proved from the properties of pro¬
jective reciprocants, may easily be established as follows. Correspond¬
ing to the integral equation
(4) ax* -4 %hxy -f by1 + 2gx + 2/y + c = 0,
we have Monge’s differential equation. If we interchange x, y , we get,
corresponding to the integral equation
(5) ay2 + 2hyx bx* -\-2gy-\- 2fx -f c — 0,
the differential equation
(6)
9 (£)'
d5x
- - 45 _ __
dy5 dy a dy
d2x dsx d*x /d3x
dT + W3
) =
= 0.
But the equation (5) represents a conic, and as all conics are repre¬
sented by the Mongian, the Mongian corresponds to (5) ; but, as (tf)
also corresponds to (5), we see that the Mongian and (6) are identical,
or mutually transformable, which establishes the theorem in question.
142 J. Hinton Knowles — Kashmiri Riddles. [No. 3,
the after-part, which is separated and covered with matting. Often three
generations together thus pass their lives.
Tah bah tali = Pers. Tah ba tah.
78, Lam tal tham sath.
Seven pillars nnder a heap.
Ans. Honih hanzah babah sath , the seven nipples of a bitch.
Cf. No. 42.
79, Masuvis chhanis gasuv raz.
Your uncle (hanging by) a grass rope.
Ans. Tolali ivor, the rope and earthenware vessel at the end of
the tol. Vide ante, No. 4.
Masu, mother’s sister’s husband.
80, Tatih loi Jean, hhut dsmdn ,
Yetih loi lean, wot Hindustan.
Thence I shot an arrow, (and) it ascended to the sky.
Hence I shot an arrow, (and) it reached Hindustan.
Ans. Ddleulc Jchat, a postal letter.
The Kashmiri pandits say
Al Kashmir,
Janat nazir.
They believe it to have been the first paradise in the mahd-yug. The
Musalm&ns, also, regard it as a very holy country.
81, Nah zah phut e (or phate), nah zah phdte, ivasih sudras t&hdnte.
It will never break, it will never burst, it will swim in the sea.
Ans. Lon, the stick with which tho butter is churned. Vide
ante Nos. 10 and 31.
Sudr, contraction of samundar.
82, Kuchliih hand dsam, tati dsam tsurai Jchdr wdtdn.
I had a little leuf, it hold only four Jeharwdrs.
Ans. Dim, a walnut.
Tho walnut flourishes in a romarkablo manner in tho valley. Tho
fruit is cheap and good and largely oaten by tho natives. Dim is tho
word for walnuts generally. Thoro aro four species, however, each of
which is distinguished by a soparato name. Vide Kashmiri Proverbs and
Mayings, p. 229.
Ku(, vide ante No. 25.
KJy'tr (or kfmrwdr) a dry measure containing lbs 192. Its literal
moaning is an ass-load (khar, an ass. Pers.) Cf. No. 33.
1887.]
J. Hinton Knowles — Kashmiri "Riddles .
143
83, Nilapal tsakajal ; wustah kurih dakah dyut ; wasit wut Khanahal.
A great green stone, — the teacher’s daughter pushed it, and it
descended and arrived at Khanahal.
Ans. Khyun , eating.
The great green stone is the mouthful of food, perhaps cabbage — ■
the teacher's daughter is the tongue, which gave the food a push, and
it reached the stomach (KhanabaV) .
Khanahal is the name of a little village, where people disembark
for Islamabad, Martand, etc.
84, WanaTcis ddras arih tah matsai ,
Amritah chhasan katsaiwan ,
Wuchh tas zangan payilah katsai ,
Bezuwah chhasan natsaiwan .
The wood of the jungle has rings and bands,
I wet it with the water of life,
Look how many bangles she wears on her feet.
I make the dead to dance.
Ans. Bon , the stick with which the butter is churned.
Vide ante Nos. 10, 31, 81. This stick has rings, etc., attached to the
bottom end.
The “ water of life ” is the milk. Hindus of the country generally
call it amrita .
85, Bard lazam , lard lazam tsandanawe ddrai ;
Sar Kashir peth lazmas , totih luts hdrui.
I built a house, I built a house of sandal-wood ;
And put all Kashmir on it, yet it was light as a shell.
Ans. Khat . a letter.
Kashmiri paper is supposed to resemble sandal- wood in colour ;
hence the comparison.
Kashmir is called Kashir by the Kashmiri.
86, "Rerih wuth akha ,
Ruth karit trakhd.
A (man) descended from above,
Making his face (like) a trak.
Ans. Al, a pumpkin.
Pumpkins are trained to grow over skeleton houses. When they
are ripe they fall.
Trak , a grain measure containing four and three quarter sers (full).
87, Zah hatah phali tah ak rasah ddm.
Two grains of rice and a drink of juice.
Ans. Dachheh phut , a grape.
144 J. Hinton Knowles— Kashmiri Biddles. [No. 3,
There are several varieties of grape growing in Kashmir. The
variety here referred to is called Husaini dachh.
I) dm — Hindust. Gliunt.
88, Ahha biliit bad o hawawas ;
Byahhd harem mdlas rachh ;
Trey ini pherdn tsor hunj dlamas ;
Timan tran chhui hunui nav.
The first sits in the wind ;
The second takes care of the property ;
The third goes round the four quarters of the world ;
To these three there is only one name, ( i . e., the same name).
Ans. Gdnth , an icicle, a string used as a strap, or a kite (the
bird of prey).
89, Watih pakdn tah hdv hhanzan.
Walking by the way and plucking a crow.
Ans. Dachh hheni , eating grapes (on the road).
The vine may be seen in some parts of the valley hanging in
beautiful festoons about the trees on the wayside in a wild state.
90, Watih pahan tah tsangij tsatan.
Walking by the way and cutting the tsangij.
Ans. Tsut hheni, eating bread (on the road).
This refers to the Hindustani chapdti (a flat cake).
Tsangij , is a round piece of matting for sitting on.
91, Kurih hand asani , sui dsam jganas suet batah hhewdn.
I had a litte girl, and she used to eat with me.
Ans. Waj, a ring.
92, “ Abah gan gan , babah gan gan, hajpar hichih hichili ,” son sihah
bachah sairas drdv.
(It cries) 11 abah gan gan , babah gan gan, hapar hichih hicliil ” (and)
our Sikh boy goes out for a walk.
Ans. Yindar, a spinning-wheel.
The words in inverted commas are supposed to represent the sound
the wheel makes when revolving. A Sikh boy is hero mentioned because
tho top and bottom of the yandartul , (the little wheel of the spinning-
wheel on which the thread being spun is wound) are fastened together
with long hair ; and a Sikh boy has long hair.
93, Bah chhuh paJcdn rogih rogih. Bhdl chkis ra( it mag. AJc kdnahwol,
zah kdnahwdli gas ah tuliav pah.
1887.] J. Hinton Knowles — Kashmiri Biddles. 145
A tiger goes by tlie road side. The jackals lay hold of its mane.
One boatman, two boatmen pall it along with blades of grass.
Ans. Bahais , the largest boat with a mat or straw covering
used for tbe carriage of goods.
Kdnahwol, lit. the man who holds the Jean, the hamatul , or long
pole with which the boat is propelled.
The blades of grass refer to the ropes made of plaited twigs and
straw.
94, Kalali tsutui, halah tsutui ; Tcalas tshanimas tabar.
Nilah Ndgah tresh cheyan , Warah-mulih buzus khabar.
His head is cat off, his head is cat off ; I struck at his head with
an axe. He drank the water at Nila Hag, and the people heard of it at
Baramula.
Ans. Kalam ( qalam ) a reed or pen, (used in writing a letter
at Nila Hag (or Wernag) ; which letter was sent to Baramula.)
Reference is made here to the catting of a reed with a knife to turn
it into a pen.
Nilah Nag, or the fountain of blue water, is a celebrated fountain
at a little distance from Shahbad in the southern end of the valley.
It is generally called Wernag (or Bernag) after the ancient name of
the jpargdnd in which it is located.
Warah-mul is the correct name for the town commonly called
Baramula, a town at the north-west end of the valley, where visitors
change horses and coolies for the boats on their way into Kashmir.
Y, W, and B, are used indiscriminately by the uneducated, as among
the Gascons, Spaniards and negroes.
95, Shan retan duh dahd tah shan retan nah hinh.
For six months smoke and for six months nothing.
Ans. Nammam, a hot bath.
Kashmiris only use the hammam for six months during the cold
weather. %
96, Manz maiddn haramgashtd ,
Wudih dit ndrah tashtd.
An adulteress in an open field,
With a basin of fire on her head.
Ans. Jajir , a smoking pipe, p
The jajir is compared to an adulteress because it is bandied about
from one man to another. Everybody can take a whiff from it.
Wud, the crown of the head ; hence wudih dguny to put on the
crown of the head.
Tasht or tast , a shallow basin of brass, etc.
146
J. Hinton Knowles — Kashmiri Riddles.
[No. 3,
97, Aurah wutli pandit treh dintani gandit.
A pandit descended thence with three girdles round him.
Ans. Zin hor, a bundle of wood.
In Kashmir the term pandit does not necessarily mean a learned
brahman. All Kashmiri Hindus, on the assumption that they all belong
to the brahman caste, are called pandits.
Mention is here made of a pandit, because in former years when
this riddle was invented, pandits only among the male inhabitants of
the valley wore girdles like the Tibetans and Dards of the present day.
They gave up the custom about five years ago.
98, Nilah palah talah gunasa drayet
Lack loleah marit beyili turi tsaye.
A snake came out from under a green stone,
And (after) killing thousands of people went back again.
Ans. Shamsher , a sword.
Gunas or afi (oc£is), is said to be very poisonous. It is a round-
headed, short, thick snake, and is black on the back, and yellowish on
the belly. Various accounts are given of its length. Elmslie says,
“a foot and a half,” Vigne says, “about a yard long.” The gunas
is said to be numerous in the Lar pargand.
99, Gudah zaibuh tah mdj , adah zav babt
I)oh 'pahsheh dab gav zav budi bob.
First I and my mother were born, and then father.
(After that) for five days nothing happened, (when) grandfather
was born.
Ans. Kapasi Jcul , the cotton plant.
Gossipeum herbaceum} the common Indian cotton plant rises in
Kashmir to nearly a foot and a half in height during the tirst year of
growth. It is a pretty little plant. Its flowers aro a bright yellow ;
each petal being marked with a purplo spot near the baso. Tho flowor
is succeeded by a fruit, which gradually becomes dry and then bursts
into three or four valves, when tho cotton- wool is seen issuing from it
in all directions. Tho cotton is generally white.
100, Thir daralchtan sav garni dl an,
Kus hide Hi Idlan mul /car it f
Trees upon the range of hills in tho distance.
Who can say (lit. make) tho price of rubies ?
Ans. Kong} saffron wnieh is grown in largo quantities on tho
big, flat plateau in tho neighbourhood of l’umpur, about eight miles from
1887.] J. Hinton Knowles — Kashmiri Riddles . 147
Srinagar. It is very expensive — about a rupee is given for a rupee’s
weight. The flowers of the Crocus sativus are of a red colour, like
rubies.
101, Aubasih wolum baubasih ratit ; ditum barit.
Meh dup, “ PhutumP Torah hhutum , Shah Totah zan.
I pulled it down from above with a rope : I dashed it (into the
water). I said (to myself) “It is drowned.” (But) it rose thence like
a king parrot (meaning nicely).
Ans. Tolah wor. The earthenware vessel at the end of the
tol , vide description, ante No. 4.
Aubasih , above, and baubasih , a rope are old Kashmiri. Herih
pefh and raz are now always used.
102, Yani zav tdni hhut hani peth .
When born it immediately climbed to the upper storey.
Ans. Duh , smoke.
The general plan of a Kashmiri house is : — First a ground floor, in
which are two chambers with the small hall of the house. Then the
second floor with three rooms. And over that the floor under the roof,
generally consisting of one long chamber, where people usually sit
during the summer, but which is used as a loft, for the storing of grain,
wood, etc. during the winter. The latter is the hani (or Icaneni) .
103, Tal tali talav hhandn ,
Padshah garas lut haran.
(Apparently) digging a very deep well,
(But really) robbing the king’s house.
Ans. Gagur, a rat.
This is also a Kashmiri proverb and quoted concerning a traitor.
Cf. Kashmiri Proverbs and Sayings , p. 209.
104, Mumut zindas thaph Jcarit.
A dead man leading the living.
Ans. Guddmih gandit push, a beast held by a tether.
105, Khyun , chun, tah trukun ;
Gov hyut hhurah , tah warih hyut wawun.
(Something) to eat, to drink, and to gnaw ;
Food for the cow, and something to sow in the garden.
Ans. Hendawend, a water-melon.
There is an amusing Kashmiri story, too long to repeat here, in
which a foolish son is ordered by his father to go and got five things,
148
J. Hinton Knowles — Kashmiri Biddles.
[No. 3,
something to eat, to drink, to gnaw, to feed the cow with, and to sow
in the garden ; and the boy advised by a clever girl brings back a
water-melon. Cf. Madanakdmardjankadai (The Vravidian Nights), p. 63.
for a similar incident.
War a garden — generally nsed for vegetable gardens.
106, Ati chhui tah ratun.
It is in yonr hand, — catch it.
Ans. Tshai , a shadow.
107, Four men went out in a boat and gave two sers of rice to the
boatwoman to cook for them. The boatwoman began to cook the
rice.
One of the party said: — Kctko, hdr md ablalian tai Jcarih, i. e.f
O father, take care that the starling does not get the better of the
fools — meaning, See that the woman does not eat any of the rice.
Whereupon another of the party said : — Brak tout karimas tah kor
kun pai karih ? i. e., I have broken its bill. What can she do now ? — -
meaning, I have got my eye on her, etc.
Then another said : — Shah wot dali manzi. Hdnz liet hai karili, i. e .,
The king has reached the middle of the lake, and will run about with
the boatmen — meaning, The rice is ready for straining. Now the
woman will let fall some of it.
On which the last of the party said : — Betas khumaras, “ meh wai.”
Xseli kyah karih. I will pretend that I have got a drunken headache
(and ask her to give) it to me. What can she do to you ?
Kdk is a term implying intense respect for the person thus addressed,
and is common both to the Musalmans and Hindus. A son will thus
address his father ; the younger members of a family will thus address
their eldest brother ; and any very respected person outside the family
may thus sometimes be addressed. But the father only is called simply
kdk. I find kdkkd is the Muhammadan Singhalese word for “ elder
brother,” and cdccd for “ father’s younger brother.” The latter word is
also in use in Southern India. Kdkkd is also used by the Malays of
Ceylon for “elder brother.” I cannot traco the origin of the words. In
Telugu kdkkd means “father’s brother,” cf. also Ceylon A. S. Journal
1867—1870, p. 11.
Khum&r, sickness, hoadaeho &c., the effects of drink, lvico* water
is often given to alleviate sickness arising from intoxication.
108, Jjrjan wnhan than wilh.
Twenty lids to twenty pots.
Ans. Wuh nam, flic twenty nails on t\ man’s hands and feel.
1887.]
J. Hinton Knowles — Kashmiri Riddles.
149
109, Chhatis bathis krahuni kdv
Timai karan tdv tdv.
Black crows on a white bank,
They are saying, “ caw, caw.”
Ans. Kdgazas peth lekhun, writing on paper.
The paper is white, the words written thereon are black. The
rustling of the paper, as you take it up to read it, is supposed to be the
sounds of the words (written on it) speaking to you.
110, Athav nah tai; khorav nah tai ;
Zorav suetin pakdn chhuh.
Neither with hands, nor with feet,
(But) by its power it goes on.
Ans. Saruph, a snake.
111, Sundari phujkai wuganen bdlan,
Wah iv ah mushkar trdwdn chhek ,
Zah thah kheivdn , ak thah trdwdn ,
Tsurim thah shama zdlan chhek.
0 Sundari, you flowered on a high hill ;
Well ! Well ! you are leaving scent behind you ;
Two portions you eat, and one portion you throw away
(And) the fourth portion you burn in your lamp.
Ans. Tser , an apricot.
The oil expressed from apricots is called khdli til. Not much of
it is used in the valley. Oil is also expressed from mustard, almonds,
walnuts, and linseed.
Sundari , a proper name (from the Sanskrit).
112, Tshutis wanas gutil tsdv ,
Tsatit kurnas krdv.
A sawyer went into a copse (and) cut and gathered some wood.
Ans. Mas kdsun, to cut the hair. Vide Nos. 70 and 129.
113, Herih wuts hat ,
Rharhang rat.
A bit of wood descended from above,
In a strong grasp of the hand.
Ans. Kangani dini, combing the hair.
Pharangi is a corruption of the Persian farangi. It here means the
hand. Anything strong and capable is sometimes called pharangi in
Kashmir.
Kashmiri combs are generally made of wood.
150
[No. 3,
J. Hinton Knowles — Kashmiri Riddles.
114, Apdrih taram hhanhah budd sahanih ditsanam tshdlali,
Wuthit tali rat anas ndlah.
From tliat side an old woman, speaking through, her nose, ran at
me like a tigress, and jumped on me and held me to her breast.
Ans. Nindar , sleep.
115, Pah pats is, daph (or dap) shuren , boz panas, ivuclih meh Jcun ,
Go to the guest, speak to the children, listen to yourself, and look
at me.
Ans. A man had cooked a sheep’s head and legs for himself,
wife, and children, and had just served them up, when a stranger came
in. The wife looked at her husband to know whether she was to offer
their guest any of the savoury food. The husband replied in the above
words, which mean — Give the legs to the guest, the tongue to the
children, keep the ears yourself, and give me the eyes.
116, Tsatit rang hat ?
Ratit mid hat ?
What has colour on being cut P
What has value on being laid hold of ?
Ans. Hendawend tali muhhtali , a water-melon and a pearl.
117, Gdtuj hurih han pot wetsahndn.
The little girl is teasing out the silk.
Ans. Kangani , a woman’s comb.
118, Babo pyos, Mdjai pyos,
Pyos nah pyos wutsh hai lchyos.
() Father, I fell down, 0 Mother, I fell down,
And I had hardly fallen down, when a calf ate mo.
Ans. Peomut panah-barg, (Ski*, parna-varga ), a fallen leaf.
119, Mut t&nl put d drih,
Kulai hrt utnhbdrih.
The mad fellow escaped by I ho back window,
Taking his wife on his buck.
Ans. l)uh, smoke.
I ‘20, Langi guri laf Iran,
Muhlihtli gar rhhdnga re.
1887.] J. Hinton Knowles —Kashmiri Riddles. 151
A one-legged (lit. a lame) horse kicked,
And pearls were scattered.
Ans. Muhilih sueti munun , to pound with a pestle.
Chhangare is very old Kashmiri. Now-a-days the words chheka -
ranah yun , pareshdn gatshun and chhakunah yun , are used.
121, Wanas levih Jcus ?
Who will wash the jungle ?
Ans. Rud yd shin , rain or snow.
122, Wanas duvih kus ?
Who will sweep the jungle P
Ans. Wav , the wind.
123, Pewdn chhuh moha zan ;
Saman chhuh kohd zan ;
Tsaldn chhuh tsura zan ;
It falls like a musquito ;
Collects together like a great hill ;
(And) runs away like a thief.
Ans. Shm, snow.
124, Navih lejih gadi sat.
A new pot with seven holes in it.
Ans. Ruth yd Jcalah, the face (which is likened to a new pot,
because it is clean).
125, Guris jpeth hust.
An elephant on a horse.
Ans. Khrdvih peth mahnyuv} a man walking in pattens.
I have heard something like this in Persian
Ghist an chist dar jahan bisydr ,
Fil rd di'dam o bar asp saivar.
126, Huti yut.
(Going) hither and thither.
Ans. Yeni yeruni, sorting the warp.
127, Hul gandit baticli natsan.
Tightening her girdle the duck dances
Ans. Pruts, a little apparatus forming part of the spinning-
wheel and intended to receive the thread.
152
J. Hinton Knowles— Kashmiri Riddles.
[No. 3,
This is also a saying, cited against a woman, who wishing to quarrel,
goes and unites in a “ row ” close by. Kashmiri women have terrible
tongues and, most shrill voices. At the time of quarrelling they screech,
shout, and dance till they are too hoarse and too tired to go on.
128, Zdme , zuse , punde, ase ;
Net sanan karih tirthan ,
Warih icaryas nunui ase ;
Nisliih clihui tali parzantan ;
He will yawn, cough, sneeze, and laugh ;
He always bathes at the sacred places ;
Year in and year out he will remain naked ;
He is near to you, recognise him.
Ans. Ruth, the face.
129, Avail maharaj sdvah jangas tulunavanas gat altar .
The maliaraj came and entered into the fight and destroyed (them).
Ans. Mas kdsun , to shave the head.
Gatakdr tulunawun , lit. to cause darkness to arise.
Vide Nos. 70 and 112.
130, Gugusi gugusi gugaliye gajih till gugus lead,
Rah (or huh ) nai kadai rinddliye atili chhuh bihit thag.
Be careful, 0 woman, mind and take it out of the oven.
I will not take it out, 0 woman, (because) a robber is sitting there.
Ans. Zananah jord dsah , yimav tsuchih dsah Icarit , gajih manz
thavimatsah. Tamili leak tali wot timannisliak began ah. Akih zandnili dup
beyis kun titai path, yuth nah zih puts bozili, zih tsuehili kad gajih vianzah.
Tami dyutus jawdb, zih bull kadah nah, tikidzih yih mahnyuv chhuh atiti.
There were two women who had made some bread and put it in
the oven. At that time a stranger came to them. One woman said to
the other in such a way that their guest might not understand, “ Tako
the bread out of the oven.” The (other) woman replied, “ 1 will not tako
it out, because there is a man there.”
Gugusi, gugusi, gugaliye, rinddliye, are words merely mado up for
the occasion in order to deceive the stranger.
I protested against including Iho above in this little collection;
but everybody, that 1 asked, declared it was a riddle, so 1 have put
it in.
131, Ay eyas lull gaynjas ;
Kuku lanjih bcclu yas ;
Mudur dsas tali kut gayas f
1887.] J. Hinton Knowles — Kashmiri Riddles. 153
I came and I went ;
I sat on many branches ;
I was sweet — and where did I go ?
Ans. Nindar , sleep.
KuJcii is old Kashmiri. Waryah , sethah , are now used.
132, Anzinih hande ndgarddo, anzinih Tcudanai pawo ;
Ghhdni guruh nah, hrdli thuruJc nah ; pdnai byutulc suwo.
0 spring of the goose, the goose made its way to you ;
No carpenter cut it, no potter formed it ; but you of yourself
became hardened (lit. sat hard).
Ans. Tulah-Jcatur, ice on surface of water.
133, Hapat Jcandur ; bretln pandit; talim poni liyur Jchasan ; breri brah¬
man ; g agar suts ; Jcdshuri parimi ; shdl gadah-hanz ; thapal sarraf.
Bears (are) bakers ; stupid people (are) pandits ; the lower waters
flow up ; cats (are) brahmans ; rats (are) tailors ; Kashmiris (are)
Panjabis ; jackals (are) fishermen ; usurpers (are) bankers.
Ans. Purshiyar , the name of a ghat in Srinagar city just
below the second bridge.
A man was going to a village, when he was met by another man,
who asked him where he was going and whence he had come. He
replied as above that he had come from the place where bears were
bakers, etc., etc.
134, Khatis andar maz Jcuchih hand.
A little piece of flesh in the cupboard.
Ans. Zyav tah as, the tongue in the mouth.
Khat is a small cupboard let into the wall, wherein Kashmiris _
generally store rice, milk, etc., to preserve them from rats and cats.
135, Bdlas peth tcalah saruph , lat tah Tear milawit,
Aurah ay as Zuhrah Khotan lat ninas gilaivit.
A black snake on a hill with its tail and neck together, (lit. making
its tail and neck to meet).
Zuhrah Khotan came over and wrenched off its tail.
Ans. Kuluph , a padlock.
136, Tsor chhis rabis mandan ; tsor chhis Jchandam tiiri ; zah chhis cliard-
ganah ; zah chhis tir-anddzah ; aJc chhus morchhalah tear an.
She treads the mud with four ; four are dishes of sweets ; two are
lamps ; two are archers ; and one fans her.
Ans. Qav , a cow’s feet, teats, eyes, horns, and tail.
154
R. Mitra — Donative Inscription of Vidyadhara Bhanja. [No. 3,
137, Aparih bal dot pewan;
Yapdrih bal shin pewdn.
On that side of the hill hailstones are falling ;
On this side of the hill snow is falling.
Ans. Kadi yindar , a cotton-carder.
138, Yah mashide do damvazah ;
Ao miyan trdo potdsah.
One mosque (with) two doors ;
Come, sir, and bang on it.
Ans. Khani haduni , to blow one’s nose, (native fashion).
Vide Nos. 43 and 63.
139, Soyih tal poyih lej.
A potfnll of rice under a nettle.
Ans. Kuharili hanz piiti hhej , a hen with her brood.
140, Sundard ditham-dud hamani ;
Nah marih shistarah nah marih nari.
I saw a beautful woman — an arch of smoke ;
She will not die by iron, she will not die by fire.
Ans. Duh , smoke.
Notes on a Donative Inscription of Vidyadhara Bhanja , belonging to C. T.
Metcalfe, Esq., Commissioner of the Orissa Division. ( With a Plate.)
— By Rajendralala Mitra, LL. D., C. I. E.
The muniment is inscribed on three plates of copper, each mea¬
suring 6 x 34 inches, the thickness being about one-tenth of an inch.
The plates are held together by a stout copper ring surmounted by a
cast copper seal bearing in relief the name of the donor and an cfligy of
a lion rourhant guardant. The plates are of cast metal, roughly ham¬
mered, and having all round a slightly mi sod edge. This edging is de¬
signed to prevent injury to the record by friction. The rocord is on-
graved on the second face of the first plate, and on both faces of the
other two plates, each side comprising 7 to H lines of matter. On the first
side of the first plate there are indications of letters traced with a steel-
pointed style and afterwards smudged. Such tracings are also notice¬
able on the other plates, and they suggest to mo the idea of the plates
155
1887.] R. Mitra- — Donative Inscription of Vidyadhara Bhanja.
being palimpsests. At first I was disposed to think that the tracings were
the first outlines made for the guidance of the engraver ; but I find this
idea is not tenable, inasmuch as the tracings appear sometimes below and
sometimes above the regular lines of the engraving, and not engraved
over, as they should have been, had they been the first outlines. The
finished record is deeply engraved, and, except in a few places, the let¬
ters are in a fair state of preservation.
The letters of the record are of the Kutila type merging into the
modern Devanagari form. The vowel i retains the old three- dotted
form ; the e is indicated at times by a slight curve at the hind part of
the top line, and at other times by a curved line behind, as is usual now
in Bengali writings. The letters l and n are alike in shape, being
differentiated only by the omission of the top line, as was the case in
the Bengali of the last three centuries. The j is also of the form of that
letter in Bengali. But the t, d and bh are of pure Kutila type.
The language is pure Sanskrit, though, as is usual in records of
this description, it is disfigured here and there by errors of spelling ;
slips of grammar are also not wanting. I have pointed out the more
prominent of these errors in parentheses. On the whole the record
does not in this respect differ from its congeners found in other parts
of India. In the neglect of punctuation the record beats the attorneys
of England.
The most remarkable feature of the record is, however, the absence
from it of the prosy details which characterize ancient Indian grants, as
also the title-deeds got up by English conveyancers. We altogether miss
the “to have and to hold and to possess ” so familiar to us in modern
English deeds of sale or gift. In mediaeval Sanskrit deeds, the field pro¬
duce, the forest produce, the produce of water, with all that is under the
ground or above it, are carefully noted, also exemptions from Government
demands ; but nothing is said of them here ; even the important item of
the boundary of the land given is not mentioned.
The subject of the gift was a village named Tundurava, in the dis¬
trict of Vimalabhanja, but I have failed to trace it in our maps. Judging
from the word Bhanja , which occurs both in the name of the district and
also as a surname of the donor’s family, I am disposed to think that we
must look for the locale somewhere in the present tributary state of
Mayurabhanja, in the north-west of Orissa. But the evidence is too
slender to be of much value in this respect, particularly when it is borne
in mind that the word Bhanja was borne as a surname not only by the
Rajas of Mayurabhanja, but also by a family of Rajas in Gumsur, as also
by the Rajas of Keunjhar. The last, however, were scions of the Mayura¬
bhanja dynasty, whose initial date was not older than two hundred years
156
R. Mitra — Donative Inscription of Vidyddhara Bhanja . [No. 3,
ago, and therefore could not have had any part in making the grant. The
village or town, in which the Raja was present when he made the gift ,
bore the name of Valjalvaka, and this too is not traceable. Babii
Dharitrinath Deva, a relative of the Bhanja Raja of Mayurabhanja, in¬
forms me that he knows of no place of that name, and that Vimalabhanja
was never a second name of Mayurabhanja. I have not yet succeeded
in getting any information in regard to this place from Grumsur.
The donee was one Bhatta Darukhandi of the Data sept (Pravar i)
of the Upamanya gotra. He belonged to the Bahvricha S'aklia of the
Rig Veda. His father’s name was S'urideva, who was the son of one
Gaurichandra.
The donor describes himself as a Maharaja, but the names of his
father and grandfather occur without any regal prefix. The great¬
grandfather, however, is described as a Raja, and we may safely pre¬
sume that the epithet is expected to be assumed in the two intermediate
cases. The names stand thus :
Raja Vranabhanja Deva.
Divabhanja Deva.
Silibhanja Deva.
Maharaja Vidyadliarabhanja Deva.
The last claims to have been a devout worshipper of Mahadeva
(paramamahesvara) , and this declaration is emphasized by the two in¬
troductory stanzas which praise the attributes of that dread divinity.
Of his race the only information vouchsafed is that he was an “ orna¬
ment of the Bhanjana race” (Blianjana-hula-tilaha) . It is obvious
from this that the words Blianja and Bhanjana are synonjmious and
exchangeable, but it helps to take us no further. We possess no ac¬
count whatever of these Bhanjanas. Babii Dharitrinath Deva has not
heard of the name of Vidyadhara in the Blianja genealogy, and knows
nothing of him. He has not yet been able to obtain for me a copy of the
family treo of his relative, and in matters of this kind memory is not at
all reliable. Few persons in ordinary life can correctly recite the names
of ton of his ancestors, and few would attempt to do so. In the absence
of positive information T am disposed to think that I bavo in the record
before mo the namos of four members who are now quite forgotten in the
annals of the Mayurabhanja dynasty. 1 am disposed to think, too, that
there exists no complete record of t he family from the date of its origin.
Only a few of the Tributary Mahal chiefs can appoal to any record of an
older date than two hundred years, though several of them have un¬
questionably exercised their ohiofships from generation to generation for
a much longer period.
The record has no date. This is an unusual peculiarity, the rule
157
1887.] R. Mitra — Donative Inscription of Vidyadhara BJianja.
being otherwise, though the era used has often caused, in the absence
of precise indications, considerable trouble to antiquarians. It would
seem that the practice of issuing copper patents was recent in the
country where Vidyadhara issued his grant ; at any rate his court
pandits must have been very ill-informed about the fundamental re¬
quirements of title-deeds, not to adopt the niceties of conveyancing
terminology. I have stated above that the letters are of the Kutila
type merging into the modern Devanagarl, and this fact would suggest
the idea of their being between four and five hundred years old, and the
deed to belong to the fourteenth or the earlier years of the fifteenth
century of the Christian era. In the present state of my information,
I regret, I cannot speak with greater precision.
The concluding part of the deed gives the names of the attesting
witnesses. The first name is that of the minister, Bhatta Stambha
Deva, wTho put his £ mark ’ on the deed for its ratification. The Sanskrit
word used to indicate this is Idnchhita , which means £ marked,’ but I
suppose it is intended to imply the impressing of the deed with the
great seal of the State. The epithets applied to his name are not very
clear. The first word is the most doubtful ; it reads very like S'rishthi
which probably stands for S’reshthi, a ‘ banker.’ This man came from
the Kalinga country, was a worshipper of S'iva, whence Mahddevya , and
endowed with great energy, tejahi/ca. The last word is of doubtful im¬
port. The second witness is named Kausika. He caused the grant to
be ‘ entered ’ (pravesita) in the Bdbbd. Kausika has no epithet of any
kind attached to his name. He was obviously an officer of an inferior
grade, and he has not even the courtesy Sri assigned to him. The
word bdbbd is not Sanskrit. I take it to be the sanskritized counterpart
of the Arabic Bdb, which in the plural form of Abivab or cess became
current from the date of the first settlement of the Muhammadans in
this country. One meaning of the word is a book, chapter, or section,
and I imagine it stands here for a registry book or that chapter
of it in which a record was kept of rent-free grants. I draw this in¬
ference entirely on the strength of the word pravesi ta ‘ entered.’ The
composition of the deed is attributed to STi Khamba, the minister of
war and peace. The engraver was one Kshasali Kumarachandra. In
this I take Kumarachandra to be the personal name and Kshasali the
name of his caste.
Translation.
May that which can destroy the life of the wicldcr of the flowery
arrow (Cupid) ; to whose mass of light the weak crescent is an object of
overthrow ; which is the refulgent lamp for the illumination of the re-
U
158 R. Mitra — Donative Inscription of Vidyadhara Bhanja. [No. 3,
gions of the threefold world ; which is fair as gold of the purest touch*
— may the eyebrowless eyef of Hara be victorious !
May the waves of the heavenly river of Sambku, which play like
the hoods of the great serpent, which glisten bright as the light of
the rising moon, which dance like the crests of the spurs of the snowy
mountain, which rise like hands at the commencement of a dance, which
are radiant, and destroy sin — may they protect you !
Prosperity. The auspicious dweller of the victorious Valjalvaka,
the home of fortunate victory * * * the ardent worshipper of Mahes-
vara, the devoted to the feet of his father and mother, the ornament of
the Bhanjana race, Maharaja STi Vidyadharabhanja Deva, the great-
grandson of STi Vranabhanja Deva of manifest merit * * * and
totally devoid of the sins of the Kali age, the grandson of STi Diva-
bhanja Deva, the son of STi S'ilibhanja Deva, according to the desert
of each, welcomes, respects, acquaints and orders the people, inhabitants,
subordinate chiefs, receivers of income, village officers and others of the
prosperous district of Vamalabhanja. Everywhere there is happiness.
It has been our fortune, for the promotion of virtue for our parents and
ourselves, to present in due form with the usual pouring of water the
village of Tundurava as it is bounded now in that district, to Bliatta
Darukhandi, of the Upamanya gotra, Data Pravara, the grandson of
Gaurichandra, son of S'uri Deva, and a member of the Balivriclia STotriya
branch, out of respect for his merits, for the period of the duration of
the sun and the moon. It should be the duty, for the sake of the great¬
ness of the merit of charity and our request, for future kings to protect
this grant. Thus has it been enjoined by the ordinances of religion.
Earth has often been given away by Sagara and other kings, and the
merit thereof has belonged to him to whom the earth belonged for tho
time being. Whoever resumes earth, whether it be his own gift or that
of another, is, along with his ancestors, born as a worm and rots in
ordure. Let there be no doubt, O kings, about the merit from (he fact
of its being another’s gift. The merit of protecting others’ gifts is in¬
finitely greater than that arising from one’s own gift. Knowing this and
# Tho epithet kanaka-nikasha is in froqnont nse in Sanskrit poetry, but tho
explanation of it is of doubtful propriety. They say it menus tho mark left on tho
touchstone by gold ; but surely that mark is nothing very bright. 1 take it to
mean pure gold which line stood tho test of tho touchstone.
f The word iH vibhrunetra, nn oyo without an eyebrow. Tho object of using tho
opithot is to indioato tho third or crescent oyo of S'iva over which there is no
eyebrow. Tho fact of tho word for eye being put in the singular number confirms this
interpretation. Had tho werrd 1 . . babhru the translation would have boon ‘tawny,*
Imt that would not have boon sufficiently distinctive, as iu art all tho three eyes oT
S'iva are painted of u tawny colour.
1887.] R. Mitra — Donative Inscription of Vidyadhara Bhanja.
159
knowing that the duration of man’s life and fortune are as unsteady as
water on a lotus leaf, no man should destroy the good actions of others.
Marked (sealed) by the Minister Bhatta Stambha Deva, who is a banker
(by caste) of Kalinga, a worshipper of Mahadeva, and highly energetic ;
entered in the Babba (register) by Kausika ; written by S'ri Khamba,
the minister of war and peace ; and engraved by Kshasali Kumara-
chandra.
Transcript (see Plate IX).
(First plate.)
si
8 I 'f^(o) ^RTtr(ft)d % Mi:
^ I g(sn)%^T^l^%T£3’ ^(%i)tT-
i l i?ftr ^(wtftcnO) ^TfT(wT)3tirfd^ffcn *pn ?:t-
I ^ftr
*= I XfT^fT ?p(||)
M ' N
(Obverse of second plate.)
\ i ^ft)ftf ftf ftft) fwift«reb g^7PQIJT*!P2T-
NJ
^ | (ft) swftr X X pt-
^ I WT «ft (ft)
8 | ^ IITN(^:) «lKr
^ I RTcIT(s:)ft-
$ 1 ^FTR^TcTT *^*Pfi*Tft«T%T illRT-
| f^t(ll) ^R^TRM(2)—
(Reverse of second plate.)
1. The word bhanja has been everywhere written with the cerebral n thus
<rei.
2. The letters are doubtful in this name.
160
R. Mitra — Donative Inscription of Viclyadhara JBhanja. [No. 3,
^ i 9^x4’ Rmfa ti-
\ I R^r: ftrRRRR^fT-
^ I WfP w(?i) II RTaiftfa^TfR^ TJW-
i I fas^ ^ falfa^TqRRR 3XT# RTcXR R*ft (fa) RUT¬
'S I *xs ?ortr fafuRT rri3*;tr(jtt)r x x x x x
*= I ^TR^TRIR ^cT(2)R^T^ ^U^fa^T-
(Obverse of third plate.)
\ I R R^fa^RT •TTTT falfaf^RlT ) ^a(cp) RTf^R-
*1
= i ig^rft ii *rra wf5mf¥frTq?tf*nst%'n
^ i Jfljfk^giMfifrgnyra' *rfy^T3T^:
a i wffnri5int?ri?rgi^ -*i»It3it^t srsf*r#-
SJ
y I hvt ^crr(Trr) ^T^ifa:
$ I CTRJ CT=3T qf^(ll) ^Tfii TI^^Tlt ^T
■a I %i ^Tcr yjj^Kf(i) « f^raTfai) (ftrO »j^r fy-
(Reverse of third plate.)
\ i <zf*' r^- q^(n) rt ^ RK^R-
^ | fa mf&TR RTTRTcT WRRTfa)vR R^cTfaRT ^RIR-
^ 1 ^(ll) *fa ^RR^RT^fafalRT faRR3fa-
vj >i
8 I ^ RgUJRtfRR’R R*fiRRt (fa) ^T
* I R fa tXR^Rfa fa%l(iRT! |l)RTfaa ^fefifa-
if I ^ Rufa^R^fa^R ^Rf’RRR^RRRft (fa) RT dr¬
's i «rm%faa(a) dfififaR fafaa RTfafazfa (frofa) fa fa>) ^**-
^ I R ^afa fat) *f R I ^RTRfaRTRR^d fa) x X|
1. Fivo lottors aro unintolllgiblo.
2. I know of no Data I’mvuni. Tlio aecond lotloi * (n) in doubtful.
1887.] J. F. Garwood — Ancient mounds in the Quetta District. 161
Notes on the ancient mounds in the Quetta District. — By Major
J. F. Garwood, R. E.
(With, a Plate.)
Now that portions of Baluchistan and Southern Afghanistan are
rapidly becoming settled countries under British rule, doubtless men
of science will begin to devote some attention to the mounds which are
spread abroad throughout the district. Up till recently, what with the
Country being unsettled and constant changes of officers taking place,
the little information that is forthcoming regarding these mounds is
hard to be got at. It is for the most part a personal record, and the
persons are constantly shifting on the scene.
I had occasion recently in my official capacity as an officer of the
Military Works Department to make some considerable excavations in
the Miri or citadel of Quetta, and finding the results from an archaeologi¬
cal point of view interesting, I have endeavoured to find out what has
been done before by others in investigating mounds in the district, and
purpose to put this now before your readers together with my own
experience at Quetta. It will I hope be of advantage when the re¬
searches are taken up by experts, if some little information as to what
has been noticed by those first on the spot is readily obtainable.
These mounds are very numerous throughout the district, some
being of very large size. They vary from small hillocks up to large
masses of earth, like the Quetta Miri, the base of which is an oval 600
feet long by 400 feet wide, and which rises 80 feet above the plain.
These mounds may be, and very probably are, of different origins, and a
few of the small ones may be even natural; but the true mound of which
I write is manifestly artificial, and for the most part there is no sign of
excavation in the neighbourhood. Accepting the conclusion that the
mound is artificial, I argue that when no trace of excavation appears, we
may be sure that the mound is of great antiquity for the dust storms of
the country to have filled up the hollows fTom which the earth for the
mound was taken.
Some officers quartered at Thai Chotiali a few years since took con¬
siderable interest in investigating the mounds there. Col. Sturt, Bo. S. C.,
found in a hole in a mound between Dubber Khot and Thai two or three
gold and a number of silver coins which were sent down to the Royal
Asiatic Society at Bombay and the inscriptions deciphered by Mr.
Rehatsek. The coins were from Baghdad and about six or seven cen¬
turies old. Brigadier Adam, Q. M. G. of the Bombay Army, Col. Sturt’s
successor, informs me that he searched the mound afterwards and found
nothing of interest, nothing except broken pottery which he believed to
be modern.
162
J. F. Garwood — Ancient mounds in the Quetta District. [No. 3,
There is a very large mound near Kila Abdullah in the Peshin plain
at the foot of the Klioja Amran mountains. In 1881 Capt. (now Major)
Lock, Political Agent, Peshin, dug into this mound under the orders of
Col. Sir Oliver St. John, K. C. S. I., It. E. Major Lock is on furlough,
but Sir 0. St. John has kindly supplied me with his recollections, which
I will give as nearly as possible in his own words.
“ Underneath layers of mud, charcoal, or rather charred wood, and
bones were a number of small rooms built of very large baked bricks, as
far as I can recollect about 18 inches by 10 inches by 6 inches. These
bricks had no markings or inscriptions of any sort.”
“ In the rubbish were found fragments of pottery, hits of glass,
copper, brass and iron. Two at least of the fragments of pottery had
been bottoms of basins or round dishes and were glazed yellow, with
indented and separately coloured figures on them, in both cases, of men
leading goats. The best of the two I gave to the British Museum in
1881. What became of the rest of the things I do not know. The
excavations were incomplete when I left.”
The Quetta Miri is a mass of indurated clay. On the top were
a few old houses, probably occupied formerly by the maliks of the
village or small township of Shalkot, the houses of which were group¬
ed together under the shadow of the Miri. In 1883, before I came
to the district, the base of the mound was cut into for a magazine,
and previously to that some tunnels had been run well into the mound.
Nothing of particular interest seems to have been found, or my prede¬
cessors would have left some record of it. Some bones I hear were come
across, including some human bones, the only ones found at any time
recently in the mound.
About a year ago I commenced clearing the top of the Miri for somo
buildings. This necessitated cutting the top 15 feet off the mound, besides
excavating in places to an extra depth of about 5 feet or 20 feet in all.
During these excavations one could not fail to be struck with the peculiar
constitution of the material of which the mound is composed. In every
direction the soil is permeated by bones, broken pottery, ashes in layers,
and charred wood or charcoal. The bones arc said to bo the bones of
domestic animals, but of what animals I do not know at present, but
have sent samples to Calcutta for identification by competent anatomists.
Tho remains got comparatively few ns the depth increased, but were
always present in considerable numbers. Near tho top very large
jallus or gluvf&n frequently occurred; no such articles of pottery are
I believe now made in tho district. The general impression, left on tho
minds of those of us who were constantly presold during the earth
clearance, was not that the remains were necessarily of any very high
1887.] J. F. Garwood — Ancient mounds in the Quetta District. 163
antiquity, as that the mound must have been occupied by constant sue-
cessions of people for an indefinite period. I am still quite puzzled to
account for the presence of so many lumps of charred wood at con¬
siderable depths, most of them quite fresh and shewing the grain of the
wood. From Sir Oliver St. John’s account the same peculiarity was
noticed in the mound at Kila Abdullah. The charcoal of course migrht
be of any age, being comparatively indestructible, but its existence in
such large quantities in the aggregate is very puzzling. The buildings,
I do not think, are likely to have been periodically destroyed by fire, as in
some of the old Greek towns, and the presence of the lumps of charred
wood is more probably due to some use the mound was formerly put
to ; but this of course is mere personal conjecture.
The articles of interest, few in number, which we found in the
Quetta Miri, have been sent to the Indian Museum at Calcutta. There
are some fragments of pottery of an archaic type, which were found in
the lower strata of the excavations, and also a ringstone and jasper
corn- crusher, which the Museum authorities think are probably pre¬
historic. They were found on a low level, but higher than the Greek
statue afterwards unearthed. There was also found a small bronze
vessel which may be Greek ; and at the lowest depth attained to, and
near the centre of the mound in plan, a bronze or copper statue of
Heracles, feet high, holding in his left hand the skin of the Nemean
lion (see Plate X) . The statue, which was much corroded but otherwise
nearly perfect, was found standing nearly erect, bedded in hard clay.
The ground below and around was carefully excavated to a distance of
several feet, but nothing further was found except a few animals bones.
At a medium level was discovered a small vase of common pottery,
with angular markings in paint round the swell of the vase below the
neck. I am anxious to find out the probable date of this vase, as Major
Shepherd, R. E., found a lot of pottery with similar markings on it near
Bellali (ten miles north of Quetta) in 1885. There is a large miri near
Bellali, but in Major Shepherd’s absence in England I have not been able
to ascertain whether it was in the miri or elsewhere that he found it.
Nothing more of interest is likely to be discovered just now in the Quetta
Miri, but in considering the comparative poverty of our findings in such a
promising site, it must be borne in mind that the excavations only went
down to a depth of 20 feet out of the total height of 80 feet of the mound,
and anything of extreme antiquity would probably be found lower down.
Our excavations having connected this district with the Greek period,
at least ought to encourage others more competent to carry the investiga¬
tions of these mounds further, and Capt. Lock’s discoveries at Kila
Abdullah in 1881 seem to have been even more interesting.
164
H. Beveridge — The Mother of Jahangir.
[No. 3,
The Mother of Jahangir. — By H. Beveridge, C. S.
It is curious that there should be any uncertainty about the name
and family of Jahangir’s mother. He was born in August 1569 at
Fathpur Sikri in the house of Salim Chishti, and it was to be expected
that the historians who have so carefully chronicled the circumstances
of his birth, would tell us who his mother was. But apparently none
of them mentions her name ; or, at least, none of them does so in his
narrative of the birth. Jahangir is equally reticent in his autobio¬
graphy, and so English writers have fallen back on tradition and con¬
jecture. This much seems considered certain ; the lady was a Hindu,
and it has been suggested that this is the reason why she has not been
named by the Muhammadan historians. I should think, however, that if
Hinduism has had anything to do with the omission, it is more
because it made it difficult for the historians to know the name, than
because of bigoted feelings, or an unwillingness to hint that Jahangir
was not a pure Mogul. J ahangir has no scruple about mentioning his
Hindu wives and their progeny, and though he speaks with horror of
Muhammadan women marrying Hindus, he has very little blame for the
converse practice. Barring a few bigots like Badaoni, it may be ques¬
tioned if the Muhammadan subjects of Akbar and Jahangir had any
serious objections to the marriages with the Rajput princesses. Indeed
Sir William Sleeman tells us that he has heard many Muhammadans
attribute the decline of their empire to the discontinuance of the
practice. Muhammadans might object to the ladies being allowed to
remain Hindus, and no doubt Akbar caused scandal by allowing his wives
to sacrifice to fire in his palace, but the fact that the wife was a Hindu
by origin would be no objection. Rather it would be considered meri¬
torious to convert a Hindu to the true faith and then marry her.
Now if the lady who was Jahangir’s mother was a Hindu l)3r origin,
she can hardly have remained one, or she would not have been placed
in the cell of a Muhammadan priest at tho time of her confinement.
Nor would sho luivo been buried after death and a Muhammadan tomb
erected over her. Still less could sho continue a Hindu, if, as Mr.
Bloch man n thinks, sho received the title of Maryamu-z-Zamani, “tho
Virgin Mary of the age.” That it was ignorance rather than prejudice,
which prevented historians from giving tho names of their emperor's
Hindu wives, may bo perhaps inferred from the fact that we tind two
ladies described by tho name of Jodh Bai. Now Jodli Btii is not tho
special name of any woman, but simply means that she belonged to the
family of tho Rajas of Jodhpur.
At p. 309 of his edition of the Ain Mr. Blochmann tells us that
1887.]
165
H. Beveridge — The Mother of Jahangir.
Jahangir’s mother was Jodh Bai, but at p. 619 he corrects himself and
says that Jodh Bai was the wife of Jahangir, and that there is little
doubt that the daughter of Bihari Mall and sister of Bhag’wan Das was
the mother of Jahangir.
It is with great hesitation that I venture to differ from Mr. Bloch-
rnann, but here the hesitation is diminished by the fact that we have
Mr. Blochmann differing from himself. He originally held that Jodh
Bai was the mother of Jahangir, and it seems to me that he was wrong
to abandon this view in favour of Bihari Mali’s daughter. What I think
he overlooked was that there were two Jodh Bais, i. e., two ladies of
the harem of Jodhpur. One of then was the sister of Udai Singh, i. e.,
the Mota or fat Raja, and married Akbar, and the other was Udai’s
daughter and married J ahangir.
The general native belief seems to be that a Jodh Bai was the
mother of Jahangir, and I think that weight should be given to this.
Sir William Sleeman in his Rambles, vol. II, p. 65, speaks of his seeing
the tomb of Jodh Bai, the mother of Jahangir, near Agra. Further on,
pp. 68 and 71, he speaks of seeing the little room at Fathpur Sikrf
where she give birth to Jahangir. Similarly Tod describes Jodh Bai as
the mother of Jahangir.
On the other hand the daughter of Bihari Mall is mentioned by
Jahangir in his Memoirs in a way which seems to me quite incon¬
sistent with the idea that she was his mother. Speaking of Pahar
Khan who was Raja Man Singh’s uncle and consequently a brother
of Bhag’wan Das, he says “ One of his sisters was in my father’s harem,
but no favourite with destiny, although possessed of uncommon beauty.
The proverb says ‘ if there be any special destiny, it is for the ill-favoured,’
for from all I can observe in this workshop of creation, scarcely any¬
thing appears in its proper place. The poor in spirit are absorbed in
the rigour of abstinence, while those who love the world find their
fortune ever in advance.” (Price’s translation, p. 34.)
This passage seems to me to disprove the view that Bihari Mall’s
daughter was Jahangir’s mother. Ho man would be likely to speak in
this way of his own mother, and Jahangir would not have regarded a
woman as no favourite with destiny who had the honour of giving birth
to himself.*
There is another passage in his Memoirs which sets the matter
at rest, if the translation is correct. That is (Price, p. 19) where he tells
us that he himself married Bihari Mall’s daughter, but I suspect that
it is granddaughter in the original.
* I cannot find any passage corresponding to this in the Tuznk. I have not
seen the Persian original of Major Price’s translation.
V
166
H. Beveridge — The Mother of Jahangir.
[No. 3,
It will be observed that Mr. Blochmann is not positive abont
Bihari Mali’s dangbter being Jahangir’s mother. He only says that
there is little doubt of it. I think that the passage from Jahangir’s
Memoirs, and the tradition about Jodh Bai show that Bihari Mali’s
daughter was not J ahangir’s mother, and if the latter was a Hindu, I
think that we have no choice but to accept the tradition that a lady
of the house of Jodhpur was the mother. Perhaps, however, it has been
too readily assumed that she was a Hindu. I have already observed
that it is very unlikely that a Hindu lady would be taken for her con¬
finement to the house of a Muhammadan priest, and I now proceed to
offer reasons for holding that Jahangir’s mother was a Muhammadan,
and no other than Salimah Sultan Begam, the widow of Bairam Khan.
There is a passage in Elliot’s History of India, Yol. VI, p. 404 which,
if it can be fully relied upon, settles the question of who was Jahangir’s
mother. We are there told that Nur Jahan was brought to court after the
death of her husband Sher Afgan, and entrusted by Jahangir to “ the
keeping of his own royal mother.” How we know that Nur Jahan,
when brought from Burdwan to Agra by Jahangir’s orders, was placed
in the keeping either of Salimah Sultan Begam, or of Sultan Raqiyah
Begam. The Iqbalnama of Muhammad Khan, and Khafi Khan say
Salimah Sultan, and Mr. Blochmann and Muhammad Hadi (Elliot, VI,
p. 398) say Raqiyah. But the latter borrows his account from Muhammad
Khan, and if the Bibliotheca Indica edition is to be trusted, Muhammad
Hadi or Elliot has mistaken the word raqabah “ a slave” for Raqiyah.
The original in the Iqbalnama, p. 56, is as follows —
l j) aIs.3 j\ dS i ^ I
♦. ••
I do not feel sure of the meaning of the words wdlidah sababi
khesh which Elliot seems to have rendered “his own royal mother,”
but surely they mean something more than that she was his father’s
wife. Raqiyah was alive and probably others of Akbar’s wives. \\ by
then should an expression bo applied to Salimah which was not at all
distinctive of her ?
The expression is repeated with a variation by Khafi Khan, I, p. ‘267,
who calls Salimah the mddar nisbat-i-khud of Jahangir.
Klphinstone also, 4th ed., p. 484, tells us that Jahangir placed Niir
Jahan “among the attendants of his mother.” His account is evidently
taken from Khafi Khan, and represents the view taken by the translator
whom ho studied.
That Salimah was closely connected with Jahangir and deeply
interested in him is apparent from the fact that she went to him, when
1887.] C. J. Rodgers — Notes on the corns of the Tabdqat-i-Ndsiri. 167
lie had fallen out with his father and brought him to Court, and that
she tended his son Prince Khusrau from his infancy. Elphinstone ac¬
counts for Salimah’s mediation by saying that she had adopted Jahangir
after his own mother’s death, p. 460. But I do not know what authority
there is for this statement.
If the words wcdidah sabahi Jdiesh really mean “ own mother,”
there can be no doubt that Salimah was Jahangir’s mother, for Muhammad
Khan was in a position to know the facts.
Jahangir speaks of Salimah’s having a daughter and calls the latter
his sister, but as I have not the original to refer to, I cannot say if this
means full sister.
On the other hand, if this daughter was Shahzada Khanam, and
if she was born three months after Jahangir (Blochmann, p. 308), Salimah
cannot have been the mother of the latter.
If Salimah was Jahangir’s mother, he ought to have been a better
man than he was, for she was the most distinguished of Akbar’s wives •
She was the niece of Humayun, being the daughter of his sister Gul-
burgBegam (Akbarnama, II, p. 65) and of Mirza Nuru-d-din Muhammad.
Akbar gave her in marriage to Bairam Khan in accordance with
Humayun’s intention, and when Bairam was assassinated, Akbar married
her himself. She died in 1021 A. H. (1611). Khafi Khan calls her
Kliadije-uz-Zamani, the Khadija of the age and after reciting her virtues
and accomplishments winds up with quoting two lines of her poetry,
which however do not seen remarkable (Khafi Khan. I, pp. 253 and 276).
Notes on the Coins mentioned by Major Baverty in his Notes to
his Translation of the Tabaqdt-i-Ndsirt. — By Ciias. J. Rodgers,
M. R. A. S., Assoc. M. A. S. B.
There can be no doubt whatever about the amount of learned
research displayed by Major Raverty in his translation of the Tabaqat-
i-Nasiri, published by the Asiatic Society of Bengal. It is a book of
1296 pages exclusive of memoir and additional notes and appendix.
The actual translation in only a small part of the whole work. My
attention has of late been drawn to his numismatic notes.
Mr. Edward Thomas, as is well known, wrote a paper on the coins
of the kings of Ghazni, and to this he added a supplement. He also
wrote “ The Chronicles of tho Patlian kings of Dehli,” to which I have
168 C. J. Rodgers — Notes on the coins of the Tabdqat-i-Ndsiri. No. 3,
added four supplements in the pages of this Journal. It may be re¬
membered that my first small attempt 'was a paper on the coirs of
Khusrau Shall and Khusrau Malik, the two first resident Muhammadan
kings of Lahore. At the time I wrote this paper I was not aware that
Mr. Thomas had written his paper on the kings of Ghazni. This did not
so much matter, as my paper was written thirty-two years after that one
by Mr. Thomas, and dealt with other coins. Mr. Thomas gives in his
paper two silver coins of Khusrau Shah and five coins of Khusrau Malik .
Major Raverty thus notices Mr. Thomas’s paper (see note, p. 114). “ In
Mr. Thomas’s paper on the Ghazni coins, there is unfortumately no notice
of the last two monarchs of the house of Sabuk-Tigiu, and there are no
coins of theirs, or the dates I have referred to might have been tested ;
but a work I have by me supplies some information on the subject, and
confirms the statements of Fasih-i, and the older writers. A coin of
IQrisrau Shah’s, therein noticed, contains the following inscription,
which I translate literally : —
Obverse : — Stamped coin in the universe, with magnificence and
grandeur, the great Radshah Khusrau Shah.
Reverse : — Struck in the city of Lohor, A. H. 552, the first of
his reign.
Another coin of his son Khusrau Malik, also struck in the Panjab,
contains the following inscription : —
Obverse, — Zaliir-ud-Daulali wa ud-Din, Sultan Khusrau Malik.
Reverse : — Struck in the city of Lohor, A. H. 555, the first of the
reign.”
About this note I have a few remarks to make. Rut I would
first notice that Khusrau Shah is called in the text “ Sultan Muayyan-
ud-Daulah wa ud-Din ” (p. 111). To this on the same page (footnote 8)
is added “ In a few copies he is styled ‘ Yamin- nd-Daulah ’ only.”
On all the coins of Khusrau Shah’s which I have seen he is called
“ Midizzu-d-daulali Khusrau Shah ” only. With respect to the inscrip¬
tion, given by Major Raverty as being on the coin of these kings, I
would remark that in fill the coins of these kings of Ghazni (lie name
of til© mint and the year of the Ilejirah are always on the margin which
encloses a second inscription. In no case is the year of the reign given.
I havo seen soino thousands of Ghazni and Pathan coins of Dohli, hut
as yet I havo never seen tho year of the reign given on one. The
years of the reign began to bo struck by Akbar in his 30th year which
lie called 30th Ihibi. (Seo my Rupoes of tho months of Aklmr’s llahi
years, Journal A. S. R. Vol. Id I, IM. I 18K3, pp. 97-105 with two plates.)
Jahangir struck (lie year of his reign ami the year of t hi' Ilejirah on
his coins. After his 5th year he also called the year of his reign Ihihi.
1887.] C. J. Rodgers — Notes on the coins of the T abaqat-i-Nasiri. 169
Shah Jahan also struck coins with his Ilahi year on them in the first
years of his reign. He was afterwards content with just putting the
year of his reign and the Hejirah year. Aurangzib was the first to
write on his coins sanat-i-julus so and so. This was on the reverse
along with the mint. The year of the Hejirah was almost invariably
on the obverse along with the emperor’s name. This custom was after¬
wards followed by all the Sultans of Dehli down to Bahadur Shah the
mutineer.
It seems strange that I, who have been hunting in the Panjab for
coins for the last twenty years, should never have seen a coin like the
one mentioned by Major Raverty. Mr. Thomas never saw one. The
British Museum has not got one, neither has the Asiatic Society of
Bengal. Out of the thousands of coins sent to me for reading and
description not one has yet appeared bearing such inscriptions. Coins
of the type, mentioned by Major Raverty, are of the time of Aurangzib,
or later.
Major Raverty’s coin of Khusrau Malik reads “ Zahir-ud-Daulah
wa ud-Din.” I have by me over 50 coins of this king. They all read
either “ Tdju-d-daulali ’ only, or “ Surdju-d-daulah.” Major Raverty
in his text calls him “ Tdj-ud-Daulah ” (p. 114).
While on this point it may be as well to notice that Major Raverty
(p. 109) calls Bahram Shah of Ghazni Mu’ izz-ud-Daulah, following,
strange to say, “ chiefly modern authors,” although “ Fasih-i ” and
“Guzidah” and ten silver coins in my cabinet unite in calling him
“ Yamin-ud-Daulah.” Four coins given by Mr. Thomas have the same.
In note 1, page 4S8, Major Raverty says “ I imagine it is this title of
his (Mu’izzu-d-din Sam’s) coins ( ) which Mr. Thomas
reads as the name of the Khalifah. Un-Ha sir- ud-Din ’Ullah was cer¬
tainly Khali fah at this period.” Mr. Thomas does not mention “Hasir-i-
Amiru-l-Muminin ” in connexion with the coins of Mu’izzu-d-din Sam.
Major Raverty has mis-read and misrepresented Mr. Thomas.
Again in note 3, p. 497, Major Raverty says “it is quite a mistake
to suppose that I-yal-duz [ jMj only is on the coins] ever styled himself
Sultan-i-Mu’azzam.” His coins, however, have the yery
words.
On pp. 524-5 we have “ It is stated in another work, the Khuhisat-
-ut-Tawarikh that Kutb-ud-Din ascended the throne, at Labor, on the
1 1 tli of Rabi’-ul-Awwal, 603 H., and that he read the khutbah for himself,
and coined money in his own name, and yet, although the coins of others
are, comparatively, so plentiful, it is stated that not one bearing the
name of Kutb-ud-Din has ever been found. A work in my possession,
which contains specimens of the different coins of the Sultans of Hind,
170 C. J. Rodgers — Notes on the coins of the Tabaqat-i-Nasiri. [No. 3,
with the inscriptions they are said to haye borne, giyes the following
as a specimen of Kutb-ud-Dln’s coins ” : —
T • f* fc-Jai j j j
M
I k9&sJ\Ji& ^yb
H ^
About this inscription I wish to say: (1) the word sikfcah in all
Pathan coins, when used, comes after the word zarb, thus ^ ^
(see Thomas). (2) Again the year on early coins is never given in
figures and never with the Sultan’s name. (3) The word julus never
occurs on a Pathan coin. (4) Dehli is never called D aru-l-khilaf at
until the time of Qutbu-d-Din Mubarak Shah (716-720 A. H.), the
vilest of Sultans, who called himself “ Khalifah TJllah ■” and “ Khalifah
i Rabbu-l-Alamin ” on his coins, and who changed the simple Hazrat
Delili to Hazrat D aru-l-khilaf at. After his time D aru-l-khilaf at was
not used as the title of Delili on coins, until the time of Shah Jahan
who calls it, “ D aru-l-khilaf at Shdhjahdndbdd .” It is sometimes called
Hazrat Dehli simply, or Ddru-l-mulk , Dehli , or Ddru-l-mulk Hazrat
Dehli.
Hence it would seem that Major Raverty must have got hold
of a book written by a native later than the time of Aurangzib, who
began the use of the word julus , who used the whole of the reverse
of his coins for the mint name and year and who
occupied the obverse with his name and titles and the year of the
Hejirah. It is altogether incredible that a series of coins of the first
years of a series of kings should be found, (those kings the earliest
Sultans of Labor and Dehli), bearing inscriptions dissimilar to all
known coins of the period, but agreeing with the coins of the time of
Aurangzib and his successors. At least, if a series of such coins bo
found by one man, it is probable that some other collectors may obtain
an odd specimen of the series. Now, as yet, no one has ever found a
coin of tins kind, except the anonymous and unknown author of a book
in Major Raverty’s possession. It would bo a real benefit to the
numismatic world to publish the book, and put an end to t lie doubts
which are entertained about it. Besides this, we want to see drawings
of coins, such as the following (see note, p. 530) :
£JaLJ|
This coin makes no mention of flie Klnilifuh, a fact always sfnfed on
the coins of the period: the year iH on (lie same side as I ho king's
name, contrary to the usage of the period; t lie word maskuk is used
1887.] C. J. Rodgers — Notes on the coins of the Tabdqat-i-Ndsiri. 171
contrary to the custom of such coins ; and the title Zillu-l-ldh is used
instead of Sultan.
Again Xasiru-d-din Qubacha is called by Major Raverty Kabd-jah
(p. 531). The word is on the coins This may be read with
“ fat’hah ” (Ariana Antiqua, p. 434, coin 33, PL XX., fig. 19.) Fortunately
we have the same word in Hindi on other coins. Here the word is
which gives us plainly Kubacha as the pronunciation of the time.
Comment would be superfluous.
Of the coins of Shamsu-d-din I-yal-titmish we have the following
given as the inscription in the work possessed by Major Raverty
(p. 624) : —
AjlbaJf j £+3
That this work was written after the time of Shah Jahan, we have
here almost certain proof. Shah Jahan’s coins of his first year have
. Aurangzib’s coins begin the use of julus ahd. Jahangir’s
have | over the word nur , to indicate the first year of his reign. The
word !<**> is alivays written on the early coins }Aa- The form !<>* is modern.
If we wanted any other proof of the time when Major Raverty ’s
book was written, we have it in the next coin given (p. 630) : —
Obv.
Rev.
LSJJ1- LS^v U*4" Ij
u
*irr v j*>
•• •
Here we have o*ybo > associated with <^1^. This formula was
invented by Aurangzib, (see ’Alamgir Kama, published by the So¬
ciety, p. 367), as will be seen when the coins of the Moguls of India
shall be published. Then, the word is never used along with the
year, except on some rare rupees of Shah Jahan. Akbar and Jahangir
had used the term Ilahi for their years. Shahjahan returned to orthodoxy,
and though he uses the words ***», he adds the word to the
year | TV. This is the only occasion on which I have seen the word
used. I have never seen the word <3*^ used on a coin as “ equivalent
to,” as it is used in the above inscription.
The inscription on the coin of Raziyyat (commonly written Rezia)
is given as follows (p. 637) :
Obv. o''”*1'" <X£l/c
Rev. TP foJb
Here Tr* is a misprint for *u *r. Delili is never termed on any coin I have
seen It is always Hazrat , or in one case Takhtgah. The whole
172 C. J. Rodgers — Notes on the coins of the Tabdqat-i-Ndsiri. [No. 3,
inscription is quite unlike anything "known of the time of Rezia, or of
her father, Sham su-d- din. The absence of the name of the Khalifah
stamps the inscription as the work of a person unacquainted with the
coinage of the period, is always written 0n the coins
of Sham su-d- din.
The next coin given is as follows (note 6, p. 649) : —
Reverse : — {
Here we have the usual absence of margin. All the long inscrip¬
tion is on the obverse. How could it be on the surface of a rupee P
The reverse, as usual, is full of anachronisms.
The next coin given is of Alau-d-din Masaiid Shah, (note 9,
p. 660) : —
Obverse : — fcti dlJf tiTe jRiib
Reverse : — abUR*. j jt fob
From this coin we note the absence of the full title given to all the
early Pathan kings, so and so ucl-dunyd. This alwaj-s precedes d-
din. In all the coins given this part of the formula is absent, as is the
introductory as-Sultdnu-l- Azim. It is more and more evident that the
author of the book had seen few of the early rupees of Delili. The
whole known series of coins follows a fixed formula.
Of Nasiru-d-din Mahmud Shall “ The following is given as the
inscription on two of his first coins, a dirham and dinar , (note, p. 672) : —
Obv. — 25 bi ^iRl-vo [tS'ik
Rev. : — IPf*
«•
The other runs thus : —
Obverse: — |
Reverse : — ^>*^1 j £?jl jlboh |^v_>
rJ1homas did not givo a dinfir of this king. Tho British Museum has
not got one. I had one. Tho Hon. Mr. Gibbs edited a second. Both
those had Me reverse above given ns the margin on both sides. Both had
us-sikkah instead of ud-dindr. Tho reverse of the dinar is tho nearest
approach to an inscription of t ho period. But it. is not of the reverse,
but of the margin of the reverse in ease of rupees, and of t lie margin of
both sides in ease of mohurs. (Sec my lth Supplement, to Thomas just
published in the Journal of the Society.) It is evident (ho author of
the book had not made himself acquainted with (lie inscriptions used by
1887.] C. J. Bodgers — Notes on the coins of the Tabacqat-i-Nasiri. 173
Mahmud, inscriptions which vary only in one word (year of course
excepted), — is used for ^1.
The Tabaqat was written in the reign of Nasiru-d-din Mahmud
Shah, and hence his coins are the last given from the book in the posses¬
sion of Major Raverty. This book is of course responsible for the
inscriptions. The Major says very judiciously about each coin that “ it
is said in the book in my possession to have the following inscriptions.”
Who the author may be, I cannot tell. I can only judge from what he
puts before me. He says the coins are of a certain number of kings.
The first suspicious thing about them is, that they are all of the first
year. How if the author obtained coins of the first year, he must have
obtained coins of other years. After twenty years of diligent search
I have obtained few rupees of the early Pathans of Dehli and not one
of the 1st year of any king. I never heard of any one having a first
year of any of these kings, though some of my correspondents have rupees
of these early Sultans. They all follow one formula.
Obverse : — Name and title of Sultan.
Reverse : — Name of Eli al if ah.
r,°T-i':^ar'-r -Mint and year.
In the case of gold mohurs the margins are on both sides in several
instances.
In the series given by Major Raverty’s author not one coin follows
the formula. But as I have shown the author has followed the formula
of the rupees of Aurangzib and of those who succeeded him. Hence I
am led to the conclusion that Major Raverty, ignoring the great labours
of Mr. Thomas and desiring to give something new and striking to the
world, has been taken in by a most impudent series of forgeries, the work
of a man almost, if not altogether, unacquainted with the coins of the
later Ghazni kings and of the early Pathan Sultans of Dehli. Mr. Thomas
gives six plates and a number of detached wood cuts to illustrate his
text. If Major Raverty will publish his author with illustrations, the
two works can then be compared. It is unfair on the part of Major
Raverty, not to give the name of his author and to pit him against Mr.
Thomas. It is only fair perhaps for me to state in conclusion that I
think Major Raverty has been duped. A careful stud}" of the chro¬
nicles of the Pathan kings would have compelled Major Raverty to put
the book in his possession into the fire. Nothing in it is of the slightest
value.
nurnsl, As. Soc Bengal, Vol. LVI, Pt. I, lt>87.
Plate I.
SILVER COINS OF THE SAFVI DYNASTY OF PERSIA.
.
Journal, As. Soc Bengal, Vol. LVI, Pt, I, 1887.
Plate II.
SILVER COINS OF THE SAFVI DYNASTY OF PERSIA.
Lithographed at the Survey of India Offices. Calcutta, July 1887.
'
a-nal, As. Soc. Bengal, Vol. I/VI, Pi. I, 1887.
Plate III.
XXXIII
SILVER COINS OF THE SAFVI DYNASTY OF PERSIA
' —
.
.
Plate
Journal, As. Soc. Bengal, ‘Yol. LVI, Pt. I, 1887.
silver coins of the
SAFVT DYNASTY OF
PERSIA.
DitLograpTed at the Survey of India
Offices Calcutta. July 1887.
Journal, As. Soc. Bengal,
Vol. LVI, Pt. I, 1887.
Photo.
by Sirdar Vishnu Singh
Forest. Ranger, Meywar.
THE ‘UBH’ DIWAL OR AKBAR’S LAMP, NEAR NAGARI.
Lithographed at the Surrey of India Offices, Calcutta. July 1887.
Plate V.
Journal As. Soc.. Bengal, Vol. LVI, Ft. I. for 1837.
PLATE Ya.
Survey of India Offices, Calcutta, December 1897.
Photo-Collotype,
FRAGMENTS op ANCIENT INSCRIPTIONS
FOUND NEAR NAGARI,
in MEWAR.
Scale one-fourtli of the original
Journ., As. Soc
PLATE VI
PHOTOZINOOOR&.P1 3J2JD
A.T THE SURVEY OP INDIA OFPIOE3,
RAW
N GRANT OF GOVINDA CHANDRA DEVA
KANAUJ, SAM
m in m twrn Mjaw-n mi ^
Journ
PLATE VII
PHOTOZINOOGRAPHED AT THE 80R7BT OF INDIA OFFICES, 0AIA3OTTA, AOOOST 1887.
BENARES GRANT OF GOVINDA CHANDRA DEVA of KANAUJ, SAM. 1181
PLATE VIII.
Journ
INDIA OFFICES, CAI, COTTA, AUOOBT 188?
BENARES GRANT OF GOVINDA CHANDRA
DEVA of KANAUJ, SAM. 1185.
Journ., As. Soc. Bengal, Vol. LVI, Pt. I, for 1887.
PLATE IX;
grant
op VIDYADHARA BHANJA
DEVA
rhoto-Collotype, at the Survey of India Offices, Calcutta, November 1887.
Journal, As. Soc;J Bengal, Vol. LVI, Pt. I
PLATE X,
Photo -Collotype.
Survey of India Offices, Calcutta, January 1888.
BRONZE FIGURE of HERCULES, FOUND in the QUETTA MIRI.