Explore the beauties on the route from Sitarganj to Kathgodam via SIDCUL & Chorgallia
Google map image showing the distance of Chorgallia from KathgodamSignboard in the Hindi language on the highway depicting Chorgallia village
Text & pictures by Rehan Asad| Chorgallia is the small village of Haldwani Tahsil, District Nainital. Located twenty-eight kilometers south of Kathgodam on the alternative snaky route passing between the Gaula river bed and forest range on the other side. As Nevill¹ (1904) described the origin of name Chorgallia derived in the late 19th century when the dacoits found this spot at the crossing of Nandhaur river as safe hiding heaven in the thickly populated forest of Bhabar². The vigilance of precious Sal forest of Bhabar in adjoining area leads to the construction of government estate Bungalow by Forest Department in Colonial-era. This Bungalow is now turned in ruins.
Ruins of Estate Bungalow that is cited in 1904 Nevill accountsWelcome hoarding of Nandhaur Wildlife reserve at ChorgalliaThe Highway passed by the main street of Chorgallia
The Nandhaur river arising from the height of seven thousand feet at Chaugarh crossed Chorgallia by passing through Bhabar forest range and entered the Terai forest of Pilibhit district. It is only after crossing Chorgallia, the river is renamed as Deoha. In 2012, the beautiful landscape of Nanduar forest area³ was declared as Wildlife sanctuary. Chorgallia as a gateway to Nandhaur Wildlife reserve received the attention of the tourist. This year Uttarakhand spring bird festival selected Chorgallia as the site to increase the awareness towards the diverse species of the birds residing at Nandhaur wildlife reserve. The event was conducted from 03rd March to 5th March/2017 at Chorgallia forest rest house campus. Once you enter the route to Chorgallia from Kathgodam after crossing colonial days bridge on the Gola river, the natural landscape of Bhabar forest and riverbed will be welcoming your drive. On the way to Chorgallia, you have to cross three river crossings (known as rapta by locals), that is only unsafe after heavy rains in Monsoons. The water channels comings from the height with high velocity can sweep even heavy vehicles like bus/truck in running water. After driving further twenty eight-kilometer south from Chorgallia you will reach Sitarganj (a town with the municipal board of District Udham Singh Nagar). Most of the Terai forest in this stretch of twenty-eight kilometers has been cleared off and industries have been established since the formation of SIDCUL (State Industrial Development Corporation of Uttarakhand) in 2002. The fifty-kilometer drive from Kathgodam to Sitarganj offered sightseeing of rivers beds, river crossings (rapta), Nandhaur wildlife reserve, Shiwalik elephant reserve, distant hills of Himalayas, with beautiful Chorgallia village located in the midway of the route.
One of the largest water crossing on the main highway before Chorgallia. Precaution is mandatory during the rainy season.Shiwalik Elephant reserveStart of the industrial area after Chorgallia where once stood the buffer forest of Bhabar and Terai
Nevill, H. R. “Nainital: A Gazetteer, BEING VOL XXXIV, of the District Gazetteers of United Province of Agra and Oudh.” (1904). Printed at Allahabad, Government Press, United Provinces.
Bhabar is a tract formed in the foothill of Himalayas by the deposition of the coarse material such as pebbles and cobbles. The river bed in this area appeared waterless except monsoons due to extreme porous nature. The foothill of Himalayas is divided in Terai and Bhabar.
Nandhaur forest area is a forest reserve of 296 square Kilometer located between Sarda, Gola, and intersection of Nandhaur in Haldwani region of Nainital. It’s home to Asian elephants, Tigers, Leopard and Sloth Bears.
Text by Rehan Asad & Photos by Ovais Ahmad|Sulaiman Hall at Aligarh Muslim University was once a garden house of French Army commandants De Boigne and later his successor Perron who served Maratha leader Madhaji Sindhia. It was widely popular among locals as Saheb Bagh.
Gateway of French Commandants residence, Saheb Bagh. Now the main gate of Sulaiman Hall at Aligarh Muslim University.
Background and history of Aligarh: Aligarh, a city located 140 km southeast of Indian capital city, New Delhi in the state of Uttar Pradesh. The name of Aligarh that came to prominence after the establishment of Mohammad Anglo-Oriental College by Sir Syed Khan (1875) traced as “Kol/Koil” in historical records. During Doab expansion of Qutub-Uddin Aibak in the late 12th century, it was mentioned as a fortress. Hisam-Ud-Din Ughlabuq, a Turkish noble during Aibak regime held the seat of Koil as a governor before his transfer to Oudh. It was during the reign of Ibrahim Lodi, the Koil was assigned to Muhammad Khan, a son of Suri Afghan, Umar Khan who built a fort here and the place was known as Muhammadgarh. During the reign of Farrukhsiyar and Muhammad Shah, a Turkman chief Sabit Khan was appointed as a Governor of Koil. During his reign, many major buildings were constructed and fort of Lodi days was renovated. The place was named after him as Sabitgarh. After the death of Sabit Khan, the Koil entered in turbulence as common with most of the North Indian districts due to struggle between Marathas, Jats, and Afghans to gain the control over declining Mughal Empire. In 1754, the Jat leader Suraj Mal appeared to took the possession of the central Doab and made Sabitgarh as a capital for a short period. Najaf Khan (1777) established imperial authority in entire Doab and Koil came under his governance until his death in 1782. It was during this period when Najaf Khan, Deputy Afrasyab Khan gave the name “Aligarh”. With the death of Najaf Khan, the politics over the seat of the reagent started at the court of Shah Alam II with Mirza Shafi Khan, Afrasyab Khan and Madhaji Scindhia as the main contender. This resulted in a bloody conflict with Mohammad Beg Hamdani, the Governor of the Agra who was reluctant to grab the power in decaying central administration. Finally, the Madhaji triumphed in the bloody conflict. Madhaji acquired the Aligarh fort from the brother of Afrasyab Khan who was responsible for the defense of the castle after the death of his brother. It was from this date Aligarh remained under Maratha control until its acquisition by British forces in 1803.
Benoit De Boigne (1751 1830). He became the member of the city council of Chambery in 1816 after his return from India. After his death, the son of his Indian wife Noor (Hellene) was considered as his legitimate heir. Picture from wiki images.
French Commandant in service of Madhaji Sindhia: In 1788, Ghulam Qadir Khan Rohilla, the grandson of Najib-Ud-Daula, stormed the fort of Aligarh when Madhaji Sindhia was engaged at war with Rajputs of Jaipur. He left behind small encampment at Aligarh after collecting a large amount of the booty. The Maratha leader ejected the armies of Rohilla leader and assigned Aligarh to the French officer, De Boigne. De Boigne was born as Benoit La Borgne at Chambery in Savoy, southeastern France in 1751. At the age of nineteen, the young De Boigne received his military training in Clare’s regiment of French Irish brigade. In 1776, he joined Russian army as the subaltern officer that was supporting Greek revolt against Ottoman occupation. Leaving Russian army, he turned to seek fortunes in India. Landed at Madras in 1778, he secured his job in the British army and commissioned as an officer in Madras (1783) in the bodyguards of Lord Macartney. Sought permission and recommendation letters from East India Company, the young adventurer moved to the court of Oudh at Lucknow. He accompanied with a British Officer, Major Robert Brown who was moving to Delhi on Emperor Mission. It was in Delhi (1784); he came in the service of Madhaji Sindhia who was controlling all the affairs of Hindustan (North India) as a reagent of the Mughal Empire. Madhaji himself a military genius identified the worth of De Boigne and gave a responsible role in his army. De Boigne was asked to raise two battalions on the line of European warfare and handsome salary was allocated for his efforts. De Boigne recruited both Natives and Europeans for these battalions. He himself supervised every task from the preparation of uniforms to the procurement of ammunition. The battalions raised by De Boigne displayed an extraordinary performance to subdue Bundelkhand in an expedition led by Maratha chief, Appa Khande Rao. De Boigne played an important role in rescuing the Mughal Emperor Shah Alam II in October 1784 from Agra who was held captive by rival camp headed by Mirza Mohammad Beg Hamdani. Whether it was the battle of Lalsot (July 1787), a rescue of blinded emperor Shah Alam II from the clutches of cruel Ghulam Qadir Rohilla, internal feuds of Sindhia with Holkars, the De Boigne military tactics played a key role in establishing Maratha success in North India.
Establishment of Maratha garrison in Aligarh on European line under De Boigne: In 1789, the Aligarh was conferred as a jagir to the French general, De Boigne by Madhaji Sindhia. With Koil (Aligarh) as an administrative unit, the total jagir was divided into fifty-two pargana. The revenue generated from the Aligarh was used for westernization of Maratha troops of Madhaji in Hindustan (North India). Within the short span of one year, De Boigne has raised two brigades with hundred cannons on European pattern. By 1792, De Boigne was able to raise an army of twenty-four thousand soldiers trained on French warfare along with one hundred thirty-two units of artillery. Aligarh became a training camp for the troops raised by French General. The soldiers recruited from different ethnic and religious background of India represented in Europeanized Maratha army of De Boigne. Telinga and Najeeb (predominantly Muslims, Rajputs and Purbea) battalions of Maratha army were trained to use flint matchlock. The De Boigne troops trained at Aligarh were tested at the battle of Marita in 1790 AD, where they succeeded over chivalrous Rathore Rajputs. In the same year, the De Boigne military leadership and his trained troops of Koil brought victory to Sindhia army against joint forces of the Raja of Jaipur and Ismail Beg, the nephew of his arch-rival, Mirza Mohammad Beg Hamdani. For accommodating a large number of troops, De Boigne constructed barracks for the soldiers and apartments for the officers at Aligarh. Agra, Meerut, Shikohabad, and Aligarh in Doab became the hub for arms and ammunition factories. De Boigne and later on his successor Perron renovated historic fortress of Lodis on the design of French engineers. It was a polygon shaped structure having ten sides and bastion on each angle. A thirty-two feet deep ditch around the boundary was created to provide an additional defense to the fortress. As a skilled administrator, De Boigne managed his province in an effective manner. The revenue collected from fifty-two pargana was raised from two million INR/per annum to three million INR/annum during his reign. The brigades represented officers from France, Scotland, and England. The soldiers mainly natives comprised both Hindus and Muslims from different ethnicities of India. Thomas Twinning, a young civil servant who visited De Boigne in 1794 at Aligarh sketched that blend of eastern and western practices was reflected in cuisine, and culture of De Boigne durbar. Historical records showed De Boigne even started negotiations with John Murray for the restoration of Taj Mahal. He has two children, one son, and daughter from his Indian wife Noor Begum later baptized as Hellene.
The retirement of De Boigne and succession by Perron: On 12 February 1794, the Madhaji Sindhia died at Poona. The fifteen-year-old Dault Rao Sindhia was appointed as a successor of one of the most powerful leaders and Army chief of Hindustan. Daulat Rao gave command of army and governance of all the Maratha domains located North of Chambal to De Boigne. At this moment of time, De Boigne commanded one of the strongest armies of Hindustan and governing a vast dominion. Even East India Company sought armed assistance from De Boigne when the mutiny broke out at Bengal in 1795 AD. The deteriorating health of De Boigne in the same year compelled him for retirement in 1796. Claude Martin letters cited the death of Madhaji Sindhia and retirement of De Boigne as an initial event that leads to the fall of Martha power in 1803.
Titles awarded by Mughal emperor to French Adventurer for successful expeditions for Maratha army. It was inscribed by the Perron on the tablet placed at the gateway of Saheb Bagh. Both Gregorian and Hijri dates are inscribed in the Urdu text.
Perron, another French officer of Maratha army took the position of De Boigne in 1796. Perron original name was Pierre Cuillier, and he came to India in 1780 as an officer. After serving short tenure at Rana of Gohud and Bharatpur, he was recruited by De Boigne in 1790 in the army of Madhaji Sindhia. His successful expedition at Battle of Kurdla (1795) against the Nizam army led by another Frenchman, Raymond raised his credentials as a successor of De Boigne. For the next seven years, Perron governed the military affairs of Hindustan from his seat at Aligarh. Soon after resuming De Boigne position, Perron subdued defiant Sawai Pratap Singh of Jaipur who refused to pay tribute to the Imperial government of Mughals controlled by Maratha chief. He was honored with the Imperial title of “General Perron Bahadur Muzzafar Jang, Intizam-ud-daula, Nasirul-Mulk” along with mansab of haft hazari. On the zenith of his career, General Perron was the military in charge of the forts at Agra, Aligarh, Ajmer, Khurja, Delhi, Saharanpur, and Firozabad in Hindustan. In addition, he was ruling over the twenty-seven district in Aligarh region. With changing the equation of British and Oudh relations, the entire Rohilkhand and Doab provinces of Oudh were ceded to East India Company in 1801.
Following expansionist policy for North India, the East India Company ended the peace treaty with Marathas that was signed in 1781 for North India. In 1803 AD, the British army under command of Lord Lake moved towards Aligarh with a cavalry of eight thousand. Perron ordered all his brigades to join him Aligarh. Before the start of Battle, the English officers and soldiers from different Brigades deserted their French general as they refused to fight with the fellow citizen. Captain Stewart and Captain Carnegie were among the first English officers on the list who deserted Perron. It was at this moment Perron opened a secret talk when he finds the doors of truce were closed by General Lake. At Sasni, the Perron met British forces with eight thousand cavalries but fled from the battle in the early stage. He took a confinement at Munda, a village located eight miles from Aligarh. Colonel Pedron with two thousand trained army held charge of Aligarh fort after flight of Perron. The forces of General Lake captured the fort on 4 September 1803 at the expense of fifty-five casualties with the death of some experienced British officers. This battle marks the end of the more than one-decade French legacy in Hindustan. After negotiations, the general Perron was given a safe passage and he left for Europe after the short stay at Lucknow and Calcutta. In the same month, 1803, the British forces captured Delhi after a battle with Bourquin another French officer of De Boigne days and Marathas lost their ground in North India.
Tablet inscribed at Aligarh fort depicting the name of the British forces who lost their lives in 1803 during takeover of the fort from French troops of Maratha ArmyThe apartment of De Boigne and later used by Perron in Saheb Bagh. This was later renovated by University authorities probably on the same design and used as Provost Office of the residential hostel at AMU.
Saheb Bagh
De Boigne made a beautiful mansion close to the historic fort of the Aligarh. It was a huge garden complex bounded a wall and gateway built in Indo-Saracenic style. Located on Anupshahr road between fort and city, the area around the Saheb Bagh became a cantonment of French General. Delhi Gazette (1874) cited the residence of De Boigne in these words: “De Boigne lives in his famous mansion, called Saheb Bagh, between the fort and city and on leaving for France he gave it to Perron who considerably improve the building and garden which was well laid out with all description of fruit trees procured from different climes. He adorned the place that was said by French officers that garden was next to that of Ram Bagh, on the Agra River, so beautiful was the scenery”. The gate of Perron garden house withstands the time of more than two hundred years. The tablet with the inscription written in both Persian and English is still present on the main gateway to the Sulaiman Hall. It mentioned the name of the Perron and date of inscription i.e., 1802 AD in English. In Persian, the titles conferred by Mughal emperor to the Perron were inscribed on the tablet: “Khudaya Bagh Nasir Ud Daula, Intizamul Mulk, General Perron Bahadur Muzzafar Jang hamesha bahar abaad, and Date: 1802 Gregorian and 1217 Hijri”. Perron garden house was allocated to Aligarh Muslim University and it was converted as a residential hostel in 1945 AD by Dr. Sir Ziauddin Ahmad, then vice-chancellor of the University. It was named after ex-Judge (1923 AD) and Vice Chancellor (1929) of the University, Sir Shah Mohammad Sulaiman. The residential apartment of Perron Garden house is converted to Provost Office after necessary renovations. Today it lodges more than six hundred fifty students. The strategic fort of Maratha period is used as botanical garden of University. The tablet inscribed at fort displayed the name of the British officers killed during Anglo Maratha war of 1803 AD. Today these two monuments are the testimony of the De Boigne and Perron (stalwarts of Sindhia army) days at Aligarh (a power center of Hindustan during late 18th century). Now the residential locality in the area lying in the front of Sulaiman Hall is identified as Saheb Bagh. Quite a few of the residents know the actual story of the Sahib Bagh and story of the name engraved on the gate of Sulaiman Hall.
The only preserved structure of Saheb Bagh. Designed in Indo-Saracenic architecture, the Perron garden house gateway is two hundred fifteen-year-old structure at Aligarh Muslim University.
Acknowledgements: Thanks to Mr. Ovais Ahmad, a student at Aligarh University for providing photographs.
References:
Atkinson, Edwin Thomas, ed. Statistical, Descriptive and Historical Account of the North-Western Provinces of India: 2. Meerut division part 1. Vol. 2. North-Western Provinces Government, 1875.
Burke, Edmund. The Annual Register, Or, A View of the History, Politics, and Literature for the Year. Printed for J. Dodsley, London, 1799.
Keene, H.G., 2000. The Fall of the Moghul Empire. Atlantic Publishers & Dist.
Nevill, H. R. “Aligarh: a gazetteer, vol. VI of the District Gazetteer of the United province of the Agra and Oudh.” (1909). Printed at Government Press, Allahabad, United Provinces.
Marshman, John Clark. History of India from the Earliest Period to the Close of the East India Company’s Government. Cambridge University Press, 2010.
Roy, Kaushik. War, culture, and society in early modern South Asia, 1740-1849. Vol. 3. Taylor & Francis, 2011.
Rehan Asad |a reader review for the book “Where Stone Speak”
Background: During the late thirteenth century, the Delhi fell into the hands of Ghurids (Turko-Persian dynasty). The city of Chauhans became an administrative unit of Ghurids North Indian provinces. Qutubuddin Aibak (Turkish slave of Ghori) was appointed as an administrator of newly conquered provinces. With the death of Muhammad Ghori in 1206, the Turkish general Qutubuddin declared himself as a sultan of Indian provinces of Ghurid empire with its center at Delhi. “Mamluk” is an Arabic term that became synonymous for the Turkish slave’s soldiers who became the backbone of expanding Abbasid empire in eight century. By the tenth century, the Mamluks established themselves as kingmakers in decaying Abbasid Caliphate. For the coming centuries, the Mamluks emerged as the most powerful force to control disintegrated provinces of vast Saracenic empire in Central Asia, West Asia, and North Africa. The young Turkish slave Qutubuddin was sold by his master to Ghurid Sultan, Muhammad Ghori and later emerged as one of his successful army commandants. That’s why the first ruling Islamic dynasty of North India was known as Mamluk/Slave Dynasty. The enthronement of Qutubuddin in 1206 marked with a new era of the Delhi first city “Mehrauli” that was characterized by the growth of art, culture, and architecture. It was a unique blend of Indian, Persian and Saracenic civilization. Mamluks dynasty lasted for almost next eighty years when it was replaced by Khiljis. In the span of eighty years, they left behind a rich heritage of art and architecture especially at Mehrauli that was the center of power for Hindustan during their reign. The magnificent capital city of Mehrauli even received emissaries from West Asian monarchs during Mamluks reign. The grand construction of Mehrauli was comparable with its sister cities in Egypt, Asia Minor, Persia, and the Levant in those days. For the subsequent dynasties, the power center moved away from Mehrauli on some occasion even outside the Delhi. But the Mehrauli retained its unique distinctions as the first city of Delhi built on the ruins of Chauhans by Turkish Sultans.
WHERE STONE SPEAK Historical trail in Mehrauli, the First City of Delhi is a book authored by a noted historian & columnist, Rana Safvi and published by Harper elements in 2015. The book started with a brief introduction to the settlements of Delhi starting from 1450 BC right up to the grand Colonial construction of Sir Edwin Lutyens in early 20th century. After the introduction, each chapter is titled with main monumental sections of the Mehrauli starting from Qutub Complex and ends at Mehrauli archeological park. The chapters were integrated with the stories and traditions that were build up down the centuries in context with these monuments. For example, the historical origin of Sair e Gul Faroshan in the chapter titled “Khwaja Qutbuddin Bakhtiyar Kaki” reflected the Hindu-Muslim harmony and cultural fusion of early 19th century Zafar’s Delhi. The syncretic culture was evolved down the centuries in the Indian subcontinent by fusion of Indian, Arabic and Persian traditions. Integration of Sufism with Indian culture and explanation of the appellations like “Maula” with an appropriate synonym for Caliph Ali carries a larger impact on contemporary Islamic teachings where many opponents consider it as a heresy. The last chapter titled ” Tomb of Sultan Ghari” was added although monument lies five km away from Mehrauli as the monument is closely knitted with the history of early Mamluks in India. The authors vivid description of the monuments from Lalkot/Qila Rai Pithaura (11th-century fort built by Anangpal II) to Zafar Mahal ( summer palace of last Mughal, Bahadur Shah Zafar) gave readers a historical journey in the timeline of monuments. Every single monument of Mehrauli from Sanderson’s Sundial to Qutub Minar was explained with rich narrations and historical description. The beautiful description of spiritual monuments from Yogmaya temple to the Dargah of Aashiq Allah reflected the role of mystics and mendicants in the first city of Delhi. Even though, a frequent visitor to Mehrauli, I came to know the detailed background of Sheikh Shahabuddin alias Ashiq Allah from “Where Stone Speak”. Its a great effort in documenting the history of fading monuments of Mehrauli. The beautiful photographs by Syed Mohammad Qasim fit as visual data for the text that facilitate the in-depth understanding to the readers. The integration of poetic verses of Persian, Urdu, Hindi and Punjabi language with photographs of the monuments provide a contextual understanding to readers. This is the unique component of the book that reflects the in-depth understanding of the author in oriental languages and her creativity in integrating it with text. In an interview given to Swati Daftuar (published on 12th September 2015, The Hindu) before the release of the Book, the author told how she managed to collect a wide range of references from the archeological society of India (ASI) research and records to the early 20th-century oriental account of Bashiruudin Ahmad. Other than its esteemed readers, the book will serve as a reference for future researchers and travel writers. To my knowledge, other than Rana Safvi account, no other book has been published on the “Mehrauli: the first city of Delhi” documenting monumental history by applying the unique approach of integrating poetic verses and contextual stories. In last two years, multiple reviews of the experts have been published in magazines and newspaper. My review can be simply considered from a reader’s perspectives.
“WHERE STONE SPEAK” articulates history of first city of Delhi by giving voice to its silent monuments" A great review by @mrehanasad79 Thank you https://t.co/kCcgiTL1B5
Introduction: The eighteenth century India is documented as one of the most turbulent phases in history where one can find power brokers controlling the Imperial authority at Delhi. The Nawabs of Oudh, Marathas, Afghans, and British East India Company were main ruling forces in North India (Hindustan) that were fighting with each other to regain the control over titular Mughal Kings of “Qila-e-Moalla” in Delhi (Red Fort). On 23 April 1774 AD, after the final defeat of Rohilla Afghans by joint forces of British East India Company and Nawab of Oudh, led by Colonel Champion and Shuja-ud-daula, the princely state of Rampur was came in existence. Nawab Faizullah Khan retreated with his army in foothills of the Himalayas known as Lal Dhang after the death of Rohilla chief, Hafiz Rahmat Khan in the battlefield. After a guerilla war of five months, it was on 7 October 1774 AD, the joined forces of East India Company and Nawab Oudh opened the talk with retreated Rohilla armies in Lal Dhang. This resulted in the creation of the princely state of Rampur and Nawab Oudh occupation over the vast Rohilla territories in Katehar. History documented this agreement between Nawab Shuja-ud-daula and Nawab Faizullah Khan as the treaty of Lal Dhang. Nawab Faizullah Khan was considered as founder and first ruler of the princely state and it continued as an independent state until the freedom of India on 15 August 1947 AD.The Mughal Empire loses its central control and regional powers exert a greater influence. Even though the imperial power has lost but history witnessed symbolic regard and respect for Mughals from Marathas, Rohillas, and East India Company up to the time of last Emperor Bahadur Shah Zafar. One can find sporadic incidents of humiliation for example; insane Ghulam Qadir Rohilla, the unworthy grandson of Rohilla leader Najib Ud Daula, showed an act of barbarism toward the descendants of Babur and Akbar.
Translation of the narration: While reading an oriental text on Rohilla history titled as “Akhbar US Sanadid” Vol 1, by Hakim Maulvi Mohammad Najmul Ghani Khan Najmi, I found a narration that reflected the etiquettes and respect delivered by Nawab Faizullah Khan towards the Royal Princes from the house of Babur in the reign of Shah Alam II. “Mirza Jawan Bakht who was in charge of the affairs at Delhi in absence of Shah Alam left “Qila-e-Moalla” on 1198 Hijri (1784 CE) for traveling to Lucknow. When they reached Rampur, Nawab Syed Faizullah Khan offered Nazr, gifts and completed the rituals of hospitality with great pomp and show. On Tuesday, Jamadiul Akhir, 26, 1198 Hijri (corresponds to 17 May 1784 CE), the royal caravan of Shah Alam, with two princes, Mirza Javan Bakht and Mirza Sulaiman Shikoh left Delhi and reached Moradabad. In evening, Syed Faizullah Khan came to know about the arrival of Royal Caravan in Moradabad. In morning, the caravan of Mughal princes moved towards Rampur. Nawab Sahib received the Royal Princes at a distance of four miles from Rampur on the road to Muradabad. With all respect, the Mughal princes were brought to the fort of Rampur. Cash, essential commodities, elephant, horses, weapons, and tents were presented to them. In anecdotes of Shah Alam, these items were described in details. It was written that Nawab Faizullah Khan, the In charge of Rampur gifted two thousand Rupees, two Elephants, few horses, and many camps were presented to the royal princes. The Mughal princes stayed in Rampur for four days. On Friday, they offered congregational Friday prayers in Jama Masjid of Rampur. Mirza Jawan Bakht presented “Khillat” (a customary gift presented by the rulers) to the speaker of the mosque. With the intent of leaving, the prince mounted on his horse and caravan moved towards Bareilly. Nawab Faizullah Khan escorted the princes along with his sons and chiefs of the state. He escorted them up to the place where the tent of the Royal Princes was fixed. The royal food prepared with a variety of dishes was sent to the camp of Mirza Jawan Bakht and his fellow travelers by Umar Khan alias big mustache. Mizra Jawan Bakht sent a “khillat” for Nawab Sahab through Umar Khan. Mirza Jawan Bakht also gifted a turban and Shawl was gifted to Umar Khan. In morning, the royal caravan started to move towards Bareilly, the next station on the way to Lucknow“(Akhbar Us Sanadid).
Description of Mirza Jawan Bakht: The prince described above in the narration was the eldest son of Shah Alam II. As an heir apparent, he was responsible for running the affairs of “Qila-e-Moalla” in the long confinement of his father in Allahabad fort after the battle of Buxar. The oriental biographical dictionary of Beale and Keene (1894) mentioned the arrival date of Prince Jahandar Shah (titular name of Mirza Jawan Bakht) at Lucknow as April 1784 CE. The difference might appear due to the conversion of Hijri date to Gregorian from primary sources. The crown prince escape to Lucknow was intended primarily to hold talks with Warren Hastings and Nawab Oudh for rescuing the seat of Delhi from the Maratha control. The call of the prince was put on hold as both parties didn’t want to engage in direct confrontation with Sindhia who was in charge of the affairs at Qilla e Mulla. As a crown prince and symbolic authority from the house of Timur, the Governor General issued an order to keep the prince in his own camp away from the Sindhia at Lucknow. A generous stipend of five lakh per annum and an accommodation according to his rank was provided to the prince at Lucknow. In initial days of his stay at Oudh, the crown prince developed a close relationship with Asifuddaula but the relationship got strained in the coming years, which forced the prince to shift his accommodation at Benares. In Benares, Mr. Hastings provided him an accommodation and monthly stipend of twenty-five thousand rupees from Nawab Oudh. The unfortunate prince passed away in Benares on 25th Shaban, 1202 AH (1 June 1788 AD) and buried with Royal traditions close to the tomb of the venerated Muslim saint. All the principal citizens and British resident of Benares attended the funeral of the Jawan Bakht.
“A PORTRAIT OF PRINCE MIRZA JAWAN BAKHT, COMPANY SCHOOL, LUCKNOW, INDIA, CIRCA 1786. It was attributed to the celebrated Scottish artist Charles Smith. Smith was a contemporary of Johann Zoffany and an adventurer-artist who traveled widely throughout India under the protection of his countryman, the Governor-General, John Macpherson. Painting and account retrieved from http://www.columbia.edu/itc
Prince Jawan Bakht died at an early age of thirty-nine years in efforts to save the seat of his ancestors in the backdrop of late 18th-century factional politics of Hindustan. The Governor-General Warren Hastings himself wrote about the prince as “gentle, lively, possessed of a high sense of humour, of a sound judgement, an uncommonly quick penetration, and a well-cultivated understanding, with a spirit of resignation and an equality of temper almost exceeding any within reach of my own knowledge or recollection“.
Jawan Bakht left behind an account titled “Biyaz Inayat Murshidzada”. He was an excellent poet of “Rekhta”. The paintings of Prince that was attributed to Charles Smith, a celebrated Scottish painter and letters published in Proceedings of Indian History Congress by Kali Kinkar Datta (1949 AD) reflected the position although only symbolic held by the Prince Jawan Bakht as a crown prince from the house of Babur among the British administration. The hospitality of Faizullah Khan towards the Royal caravan as narrated by Ghani was the customary tradition followed by all the princely states of Hindustan. The symbolic generosity of British and other regional power towards the house of Timur and Babur finally ended with fall of Delhi in 1857 AD. The destiny forced to join the last Mughal emperor as the leader of mutineers marked the end of the dynasty but recorded the name of Bahadur Shah Zafar as the leader of first freedom movement of British India.The recitation of the couplet by an aged Emperor after the defeat reflected the similar valor of his ancestors and love for his homeland.
Ghaaziyon min bu rahegi jab talak imaan ki
Takht-e-London tak chalegi tégh Hindustan ki
As long as there remains the scent of faith in the hearts of the valiant
The sword of Hindustan shall flash from here till the throne of London (Translation by Rana Safvi, 2015).
Nazr: A customary gift offered to Indian princes and Royals in the days of Mughal India.
Khillat: Honorary robe or any gift offered by the Imperial government.
Rekhta: A form of Urdu dialect. The rekhta style poetry was famous in 17 and 18th century.
Qila-e-Moalla: It means fort of exalted dignity. A term used for the Red Fort in the 18th and 19th century.
Husain, Iqbal. The Ruhela Chieftaincies: The Rise and Fall of Ruhela Power in India in the Eighteenth Century. Oxford University Press, USA, 1994.
Datta, Kali Kinkar. “CALCUTTA-OUDH CORRESPONDENCE RELATING TO JAHANDAR SHAH, 1788 AD.” Proceedings of the Indian History Congress. Vol. 12. Indian History Congress, 1949.
Beale, Thomas William, and Henry George Keene. An Oriental Biographical Dictionary: Founded on Materials Collected by the Late Thomas William Beale. WH Allen, 1894.
Rana Safvi, 2015. Art and Culture, Exploring the last Mughal’s poetry as it intertwined with his life. Hindustan Times, Retrieved from http://www.hindustantimes.com/art-and-culture/exploring-the-last-mughal-s-poetry-as-it-intertwined-with-his-life/story-4don4vBnTGNuaDT1wHhQmK.html
The memoirs of Zahir Dehlvi released with the title of Dastane-e-ghadar in the English language is a great effort of Rana Safvi for preserving the culture of 19th century Zafar’s Delhi and event surrounded by the siege of Delhi in 1857 AD. I was among one of the few readers who booked the book in advance from Amazon before it releases. I will be going to read the memoirs of 1857 AD Delhi in English from an eyewitness for the first time in my life. This might be a reason for the underlying curiosity other than the scholarly affiliation with the translator, Rana Safvi who carries an excellent reputation in historical writings. The event of 1857 AD that is first war of Independence for us and mutiny for British Empire hold an important significance in shaping the future of Indian Sub-Continent. This is a well-researched topic for historians and scholars. Although, a lacuna exists in the role of Bahadur Shah Zafar and circumstances that forced him to join as the leader of the rebels. The plight of noble citizens of Delhi is an unforgettable traumatic fact for Indians. Very few oriental accounts like Sarguzasht-e-Delhi by Jivan Lal and Begmat ke aanso by Khwaja Hasan Nizami has covered the events and aftermath of 1857 AD. As mentioned in translators introduction by Rana Safvi that Zahir was the poet, not a historian, that’s why main accounts were left without dates and he skipped few major events related to mutiny. The main strength of memoir is the role of Zahir Dehlvi as an eyewitness for most of the incidents that were centered in Delhi. Recently education research shifted focus from quantitative to qualitative approach as the latter carries an importance in understanding phenomenon or process. Even my area of expertise i.e., Medical Education (one of the evidence-based field in education) gave more emphasis on qualitative research in comparison with quantitative approach. In the terms of educational research, the Zahir accounts can be considered as a qualitative data that reached to the readers in the form of written narrations. The memoirs gave an excellent description of the cultural zenith of Delhi that was achieved after British control in 1803 AD. Although a detailed account has been presented in Dalrymple’s, the last Mughal. Again Zahir memoirs gave us a flavor of tale reading from an eyewitness, a unique distinction to this book. For example, the description Sair-gul-faroshan is narrated in a manner that reader can find himself standing in the procession. The narrations and events of mutiny gave an in-depth description of the devastation caused by the arrival of the mutineer (freedom fighters) in the cultural capital of early nineteenth century India. The reciprocation of East India company appeared to be worst for the noble citizen than the treatment of mutineers. The events of mutiny and helplessness of Bahadur Shah Zafar as described by the Zahir will create an empathy among the readers. One can feel the pain and trauma experienced by Bahadur Shah Zafar and his noble citizens during the fall of Delhi at the hands of British forces. The events of September 1857 during the siege of Delhi reminds me of 1258 AD siege of Baghdad (once a cultural capital of Abbasids under Caliph Al Mustasim). I can draw the similarities between two events, both cities reached the cultural epitome, marked the end of the strongest dynasties, their leaders supervised the cultural renaissance and catastrophic end of the civilizations by the hands of conquerors. The story of the migration of Zahir (a generous poet from a Mughal court and genealogical offspring of Caliph Ali) is a sample version for understanding the plight of the most cultured and educated citizens of Hindustan. From the court of Rampur to the generosities of Nawab Ibrahim Khan at Tonk, the narrations of princely states helps us to understand the vibrant culture of North Indian princely states. An affiliation of Jaipur and Alwar state towards culture, Sufism and Urdu poetry reflected moral and religious syncretism developed down the centuries in Hindustan. In some narrations, the hyperbole is present while describing both positive and negative attributes, for example, the description of the princely states of Jaipur and Hyderabad states, it is quite evident. This might be happened due to the old age and sufferings he received with the loss of his family members especially his son and son in law. The valuable addition of the timeline of Ghadar, historical notes, maps and Qila-e-Molla plan will facilitate the readers to correlate the memoirs of Zahir Dehlvi with dates, personalities, and architectural landmarks. The first time, I came to know the origin of the names of Paiwala’n Bazar and Kucha Chela’n from Rana Safvi notes. I would like to thanks and congratulate Rana Safvi for translating a worthy account.
Photo & text by Rehan Asad|Dang, a small village of Tahsil Pilibhit is located twenty kilometers northwest of the main city of Pilibhit District. The village is inhabited by three thousand five hundred human souls distributed in four hundred seventy households. During Colonial days, the village held a significance due to the residence of one of the richest zamindar of the Pargana Jahanabad, District Pilibhit. The District Gazette of 1934 AD mentioned the name of this village in the same context. “Sheikh Nazeer Ahmad son of Sheikh Mohammad Buksh of village Dang, an Arain hold seven villages and fifteen shares in District Pilibhit and pay revenue of ten thousand four hundred thirty-eight INR (Drake, 1934AD)”[1]. They also held three whole villages in District Bareilly. On reviewing District Gazetteer, I found that it was the highest revenue paid to the Government in Pargana Jahanabad and third highest in the District. During the compilation of the book on historical perspectives of Arain diaspora, I found several pieces of evidence related to the philanthropies of Sheikh Nazeer Ahmad and his father Shiekh Mohammad Buksh.
Last week I traveled to this village for exploring the pieces of evidence related to the family of Shiekh Mohammad Buksh. The village seems to be similar to all other villages with exception of well built old haveli of approximately one thousand square yards, a mosque and an extension of Haveli. One of the middle-aged man from a village introduced me to the old aged resident to provide rich narratives of the village during Colonial days. For the locals, Sheikh Mohammad Buksh and Shiekh Nazeer Ahmad were known as “Bade Miyan” and “Chote Miyan”. Usually, Colonial zamindars were remembered for their atrocities and exploitation of the cultivators. Surprisingly, here in Village Dang, Bade Miyan and Chote Miyan were venerated as the pious leader and caretaker of their forefathers. The old man was filled with nostalgia on recalling the days of Chote Miyan. He narrates that village was frequently visited by government officials such as “thanedar”, “tahsildars”, “deputy collector” and in few occasion by the district magistrate in Colonial days. During the official visit to Pargana Jahanabad, the Mehaman Khana of Chote Miyan offered hospitality and lodging to these officials. According to locals, the compound of Chote Miyan was spread in an area of around three acres (approximately thirteen thousand square yards). The entire area was enclosed by a wall and main entrance has a grand gateway guarded by security guards. On the left flank, there was the nicely built area for the family known as zenan khana. I got a chance to take photos of this building that is now owned by three families.It has seven to eight rooms, verandah bounded by pillars and traditional arches, and a spacious brick-lined courtyard. The roof was supported by timber and iron grid.
The boundary of the female section of the haveli.In between, I saw small bricks in the boundary. This might be the remains of the old structure that were expanded by Shiekh Mohammad Buksh in the early 20th century.One of the entrances to the inner courtyard of female section. There is a brick courtyard bounded by the high wall before this gate.A spacious kitchen of around 800 square ft in area. It was famous for hospitality and charity during heydays. Now in the ruined state. The current occupants are using it for grain storage. koī baaqī na rahā hai na rahegā koī be-nishāñ ho gae sab Shaan dikhāne vaale A verse of Barq Mirza Raza, a prominent poet of Oudh and teacher of the last Nawab of Lucknow, Wajid Ali Shah seems to be applicable in this context.A plinth at the roof of zenana khana built for the praying of ladies. The purdahnashin ladies can offer prayers in the open air.Two small apartments with similar arrangement were built on the first floor on right and left the side. This provides a relief for females in summers.The inner section of zenana khana (Women section) that is now divided into three portions. Across the breadth, the verandah was bounded by six arches. The length of the verandah is bounded by four arches.
The right flank was occupied by mehman khana built in an area of around two thousand square yards with an almost same arrangement like zenan khana (female quarters) except for an addition of metal shade verandah in the front of the main verandah.
Mehmankhana: This section was later on modified by the occupants. It was divided into three portions with certain modification. I got the chance to take a look from outside.
Few small apartments were present in between these two buildings that were used for the lodging of relatives so that purdahnashin females can access it. In addition, there were units for servants, karinda (accountants), and other workers. An open space in the compound was used for the horses, elephants and motor car that was introduced in days of Chote Miyan. All the small apartments are now demolished and open space is known as “gher” in the local language is now occupied with small village houses. Outside the compound, the mosque is located in proximity to Mehmankhana. This was built by the father of Sheikh Mohammad Buksh alias Bade Miyan in the late 19th century.
Photo of a mosque from behind. When it was constructed by Sheikh Nazeer Ahmad father almost a century before it was on the high platform. In last hundred years, the construction of roads raised the level of the ground.
In front of the mosque, there was a guest house known as “Sarai” built by Bade Miyan for the stay of the passers-by travelers. A madrassa was also started by him to gave basic teachings of Urdu, Arabic, and Hindi for the inhabitants of nearby villages. On crossing the road, the opposite side has a huge brick-lined pool for the cultivation of fishes that remain intact until the end of zamindari days. A big feast was arranged on special occasions such as Muharram and Rabiul Awwal from the time of the ancestors up to days of Sheikh Nazeer Ahmad. Irrespective of caste, creed, and religion, the local from Dang and nearby villages were invited on these occasions to receive the hospitality of the Chote Miyan. An adherent follower of Sufi Islam, Chote Miyan bear the complete expense of the “Urs/death anniversary” of a saint buried in the premises of the police station, Jahanabad. According to the locals, this was a tradition from the time of his ancestors. The local thandedar /Station Officer whether a Hindu or Muslim make all the preparation of this feast. I found a reflection of syncretism in this traditional celebration. These type of celebration were part of the culture of United Province and Oudh in those days. Sheikh Nazeer Ahmad alias Chote Miyan was first in Pargana who purchased a Ford-Ferguson tractor and modern agrarian equipment during British days. As a far-sighted man, he held huge agrarian lands in the category of “Sir” or “Khudkasht” land. The descendants received more than two hundred acres of the agrarian land even after the abolition of the zamindari. By 1970, the eldest son of Sheikh Nazeer Ahmad sold all the possessions and say Goodbye to the village that was a seat of his ancestors for more than century. He perceived the political changes as the loss of power and respect that was enjoyed by the family for more than a century. The educated descendants of the family relocated to the United States by 1980. I visited the graves of “Chote Miyan” and “Bade Miyan” in the graveyard nearby the mosque. More than seventy years have passed since the death of “Chote Miyan” but the two names were still revered and respected by the local villagers. The villagers have many narrations of the philanthropic deeds of Chote Miyan passing to them from their elders. I will end by writing with a saying of Sheikh Sadi.”To give pleasure to a single heart by the single kind act is better than a thousand heads bowing in a prayer”. I think this was a reward from Almighty God to these generous landlords for taking care of their assamis ( cultivators).
