A'in-i Akbarī - The Ain-i-Akbarī, Volume 2

Containing 5 Mahals, 394,353 Bíghas. Revenue, 4,233,322 Dáms. Suyúrghál 95,994 Dáms. Castes, Rajpút Toṇwar. Cavalry, 500. Infantry, 200,00.

Containing 14 Mahals. 65,642 Bíghas. Revenue 3,738,084 Dams. Castes, Rájput, Jádóṇ. Cavalry 4000. Infantry 5000.

Containing 43 Mahals, 16,62,012 Bíghas. Revenue, 39,832,204 Dáms. Suyúrghál, 699,212 Dáms. Cavalry 6504. Infantry 42,020.

Containing 18 Mahals. 740,001 Bíghahs. 5½ Biswas. Revenue, 17,700,460 Dams. Suyúrghál, 701,761½. Cavalry 1,227. Infantry 9,650.

Containing 16 Mahals. 2,080,046 Bíghas. Revenue, 50,046,703 Dáms. Suyúrghal, 775,103 Dáms. Castes various. Cavalry 7,520. Infantry 37,220.

Containing 7 Mahals. 763,474 Bíghas. Revenue 5,917,569 Dáms. Suyúrghál 109,447 Dáms. Castes various. Cavalry 265. Infantry 1,000.

It is situated in the second climate. Its length from the extreme point of Gaṛha (Mándla) to Bánswárah is 245 kos. Its breadth from Chandérí to Nadarbár¹ is 230 kos. To the east lies Bándhú; to the north Narwar; to the south Baglánah; to the west Gújarát and Ajmer. There are mountains to the south. Its principal rivers are the Narbadah, the Siprá, the Káli Sind, the Bétwa,² and the Kódí.³ At every two or three kos clear and limpid streams are met on whose banks the willow grows wild, and the hyacinth and fragrant flowers of many hues, amid the abundant shade of trees. Lakes and green meads are frequent and stately palaces and fair country homes breathe tales of fairyland. The climate is so temperate that in winter there is little need of warm clothing nor in summer of the cooling properties of saltpetre. The elevation of this province is somewhat above that of other areas of the country and every part of it is cultivable. Both harvests are excellent, and especially wheat, poppy, sugarcane, mangoes, melons and grapes. In Háṣílpúr the vine bears twice in the year, and betel leaves are of fine quality. Cloth of the best texture is here woven. High and low give opium to their children up to the age of three years. The peasants and even grain dealers are never without arms. Ujjain is a large city on the banks of the Sipra. It is regarded as a place of great sanctity and wonderful to relate, at times the river flows in waves of milk. The people prepare vessels and make use of it, and such an occurrence brings good fortune to the reigning monarch.

In the 43rd year of the Divine Era when the writer of this work was proceeding to the Deccan by command of his Majesty, a week before his arrival at Ujjain, on the 16th of the Divine month of Farwardín (March) four gharis of the night having elapsed, this flow occurred, and and all conditions of people, Musalman and Hindu alike talked of it.¹

In the neighbourhood are 360 places of religious worship for Bráhmans and other Hindús. Close to this city is a place called Káliyádah, an extremely agreeable residence where there is a reservoir continually overflowing yet ever full. Around it are some graceful summer dwellings, the monuments of a past age.

Gaṛha² is a separate state, abounding with forests in which are numerous wild elephants. The cultivators pay the revenue in mohurs and elephants. Its produce is sufficient to supply fully both Gujarát and the Deccan.

Chanderí was one of the largest of ancient cities and possesses a stone fort. It contains 14,000 stone houses, 384 markets, 360 spaeious caravanserais and 12,000 mosques.

Túmún is a village on the river Betba (Betwá) in which mermen are seen. There is also a large temple in which if a drum is beaten, no sound is heard without.

In the Sarkár of Bíjágaṛh there are herds of wild elephants. Mandú is a large city; the circumference of its fort is 12 kos, and in it there is an octagonal tower. For some period it was the seat of government and stately edifices still recall their ancient lords. Here are the tombs of the Khiljí Sulṭáns. A remarkable fact is that in summer time water trickles from the domed roof of the mausoleum of Sulṭán Hoshang and the simple-minded have long regarded it as a prodigy, but the more acute of understanding can satisfactorily account for it. Here the tamarind grows as large as a cocoanut and its kernel is extremely white.

Learned Hindús assert that a stone is met with in this country which when touched by any malleable metal turns it into gold, and they call it Páras. They relate that before the time of Bikramájít, there reigned a just prince named Rájá Jai Sing Deva who passed his life in deeds of beneficence. Such a stone was discovered in that age, and became the source of vast wealth. The sickle of a straw-cutter by its action was changed into gold. The man, not understanding the cause, thought that some damage had occurred to it. He took it to a blacksmith by name Mándan to have it remedied, who divining its properties, took possession of it, and amassing immense wealth, garnered a store of delights. But his natural beneficence suggested to him that such a priceless treasure was more fitted for the reigning prince, and going to court he presented it. The Rájá made it the occasion of many good deeds, and by means of the riches he acquired, completed this fort in twelve years, and at the request of the blacksmith, the greater number of the stones with which it was built, were shaped like an anvil. One day he held a festival on the banks of the Narbadah, and promised to bestow a considerable fortune on his Bráhman priest. As he had somewhat withdrawn his heart from worldly goods, he presented him with this stone. The Bráhman from ignorance and meanness of soul, became indignant and threw the precious treasure into the river to his subsequent and eternal regret. Its depth there prevented his recovering it, and to this day that part of the river has never been fathomed.

Dhár is a town which was the capital of Rájá Bhoja and many ancient princes. The vine here bears twice in the year when the sun first enters Pisces (February) and Leo (July), but the former of these two vintages is the sweeter.

In the Sarkár of Hindíah are numerous wild elephants.

In Naẓarbár¹ good grapes and melons are obtainable.

This Súbah contains 12 Sarkárs, subdivided into 301 Parganahs. The measured land is 42 lakhs, 66,221 Bíghas, 6 Biswas. The gross revenue is 24 krors, 6 lakhs, 95,052 Dáms. (Rs. 6,017,376-4-15). Of this 11 lakhs,² 50,433 Dáms (Rs. 28,760-13) are Suyúrghál. The Provincial force consists of 29,668 cavalry, 470,361 Infantry and 90 Elephants.

Containing 10 Mahals. 925,622 Bíghas. Revenue 43,827,960 Dáms in money. Suyúrghál, 281,816 Dáms. Castes various. Cavalry 3,250. Infantry 11,170.

Containing 57 Mahals. Revenue 10,077,080 Dáms. Castes Gond. Cavalry 5,495. Infantry 254,500.

Containing 61 Mahals. 554,277 Bíghas. 17 Biswas. Revenue 31,037,783 Dáms. Suyúrghál 26,931 Dáms. Castes various. Cavalry 5,970. Infantry 66,085. Elephants 90.

Containing 24 Mahals. 706,202 Bíghas. Revenue 32,994,880 Dáms Suyúrghál, 324,461 Dáms. Castes various. Cavalry 3,125. Infantry 21,710.

Containing 29 Mahals. 283,278 Bíghas. 13 Biswas. Revenue 12,249,121 Dáms. Suyúrghál 3,574 Dáms. Castes various. Cavalry 1,773. Infantry 19,480.

Containing 16 Mahals. 229,969 Bíghas. 15 Biswas. Revenue 13,788,994 Dáms. Suyúrghál 127,732 Dáms. Castes various. Cavalry 1,180. Infantry 2,526.

Containing 23 Mahals. Land under special crops 20 Mahals. 89,573-18 Bíghas. 18 Biswas. Amount of revenue in cash from crops charged at special rates and from land paying the general bigah rate. 11,610,969 Dáms. Suyúrghál 157,054 Dáms. Castes various. Cavalry 1,296. Infantry 5,921.

Containing 7 Mahals. 2,059,604 Bíghas. Revenue 50,162,250 Dáms Suyúrghál 198,478 Dáms. Castes various. Cavalry 500. Infantry 6000.

Containing 17 Mahals. Revenue 6,861,396 Dáms. Suyúrghál, 23,387 Dáms. Castes various. Cavalry 1,194. Infantry 4,280.

Containing 12 Mahals. 63,529 Bíghas. Revenue 4,535,794 Dáms.

Containing 10 Mahals, 190,039 Bíghas. Revenue 8,031,920 Dáms. Castes various. Cavalry 2,245. Infantry 6,500.

In 1534 Malwah incorporated with Gujerát kingdom; in 1568 annexed as a province of Akbar's empire.

It is said that two thousand, three hundred and fifty-five years, five months and twenty-seven days prior to this, the 40th year of the Divine Era², an ascetic named Mahábáh, kindled the first flame in a fire-temple, and devoting himself to the worship of God, resolutely set himself to the consuming of his rebellious passions. Seekers after eternal welfare gathered round him, zealous in a life of mortification. About this time the Buddhists began to take alarm and appealed to the temporal sovereign, asserting that in this fire-temple, many living things were consumed in flaming fire, and that it was advisable that Brahmanical rites should be set aside, and that he should secure the preservation of life. It is said that their prayer was heard, and the prohibition against the said people was enforced. These men of mortified appetites resolved on redress, and sought by prayer a deliverer who should overthrow Buddhism and restore their own faith. The Supreme Justice brought forth from this fire-temple, now long grown cold, a human form, resplendent with divine majesty, and bearing in its hand a flashing sword. In a short space, he enthroned himself on the summit of power, and renewed the Brahmanical observance. He assumed the name of Dhanji and coming from the Deccan, established his seat of government at Málwah and attained to an advanced age.

When Putráj, the fifth in descent from him, died without issue, the nobles elected Aditya Ponwár his successor, and this was the origin of the sovereignty of this house. On the death of Hemarth in battle, Gandharb, the chosen, was raised to the throne. The Hindús believe that he is the same as Hemarth whom the Supreme Ruler introduced among the celestials in the form of a Gandharb¹ and then clothed in human shape. Thus he became universally known by this name and prospered the world by his justice and munificence. A son was born to him named Bikramájít who kept aflame the lamp of his ancestors and made extensive conquests. The Hindús to this day keep the beginning of his reign as an era and relate wonderful accounts of him. Indeed he possessed a knowledge of talismans and incantations and gained the credulity of the simple. Chandrapál obtained in turn the supreme power and conquered all Hindústán. Bijainand was a prince devoted to the chase. Near a plant of the Munja² he suddenly came upon a new-born infant. He brought him up as his own son and called him by the name of Munja. When his own inevitable time approached, his son Bhója was of tender age. He therefore appointed Munja his successor, who ended his life in the wars of the Deccan.

Bhója succeeded to the throne in 541st¹ year of the era of Bikramájít and added largely to his dominions, administering the empire with justice and liberality. He held wisdom in honour, the learned were treated with distinction, and seekers after knowledge were encouraged by his support. Five hundred sages, the most erudite of the age, shone as the gathered wisdom of his court and were entertained in a manner becoming their dignity and merit.² The foremost of these was Barruj, a second was Dhanpál, who have composed works of great interest and left them to intelligent seekers of truth, as a precious possession. At the birth of Bhója, either through a grave miscalculation of the astrologers or some inadvertence on the part of those who cast his horoscope, the learned in the stars in consultation announced a nativity of sinister aspect. They prognosticated hazard to the lives of such as sympathised with him, and these to save their own, cast this nursling of fortune in the dust of destitution and exposed him in an inhospitable land. He was there nourished without the intervention of human aid. The sage Barruj, who at that time was not accounted among the learned, having recast his horoscope after profound investigation, foretold the good tidings of a nativity linked to a long life and a glorious reign. This paper he threw in the way of the Rájá, whose heart on reading it, was agitated with the impulse oî paternal love. He convened an assembly of the astrologers, and when the nativity was scrutinised, and it was ascertained where the error lay, he went in person and restored Bhója to favour and opened the eyes of his understanding to the strangeness of fortune. They relate that when the child was eight years old, the short-sighted policy of Munja impelled him to desperate measures and he contemplated putting the innocent boy to death. He entrusted him to some of his trusty followers to make away with him secretly, but these ministers of death spared him, and concealing him, invented a plausible tale. On his taking leave, he gave them a letter telling them to read it to the Rájá in case he should inquire regarding him. Its purport ran as follows:—“How doth darkness of soul in a man cast him out of the light of wisdom, and in unholy machinations stain his hands in the blood of the innocent! No monarch in his senses thinks to carry with him to the grave his kingdom and treasures, but thou by slaying me seemest to imagine that his treasures perpetually endure and that he himself is beyond the reach of harm.” The Rájá on hearing this letter, was aroused from his day-dream of fancied security and brooded in remorse over his crime. His agents, when they witnessed the evidences of his sincerity revealed to him what had occurred. He gave thanks to God, welcomed Bhója with much affection and appointed him his successor. When his son Jayachand's¹ reign was ended, none of the Poṇwár caste was found worthy to succeed. Jítpal of the Toṇwar caste, who was one of the principal landowners was elected to the throne, and thus by the vicissitudes of fortune the sovereignty passed into this family. When Kuṇwarpál died, the royal authority passed into the hands of the Chauháns. During the reign of Maldeva, Shaikh Sháh came from Ghazni and acquired possession of Málwah and lived to an advanced age. At his death his son Alá u'd dín was a minor, and his chief minister Dharm Ráj Súd occupied the throne. As soon as Alá u'd dín came of age, he rose in arms to assert his rights and put to death the disloyal usurper. Jítpal Chauhán, a descendant of Mánik Deva² Chauhán, who was in the service of Kamál u'd dín, under the impulse of malice and in pride of wealth compassed the destruction of his master and in the hope of gain, acquired for himself eternal perdition. Under the rule of Tipparsén,³ an intriguing Afghán, getting together some desperate characters as his abettors, laying an ambush for the Rájá, slew him while hunting, and assumed the sovereignty with the title of Jalál u'd dín. Tipparsén had married his son Kharaksén into the family of the Rájá of Kámrúp.¹ The Rájá, for his eminent services, appointed this adopted son his heir, and when the Rájá died, Kharaksén ascended the throne and to avenge his wrongs marched an army against Málwah and Aálam Sháh was killed in battle.

In the reign of Sakat Sing a prince named Bahádur Sháh advanced from the Deccan and having put the Rájá to death, marched against Delhi and was taken prisoner while fighting against Sulṭán Shaháb u'd dín.

From the time of Sulṭán Ghiyáṣ u'd dín Balban (A. D. 1265) to that of Sulṭán Muḥammad son of Fíroz Sháh (A. D. 1387) no serious weakness in the imperial authority betrayed itself, but on his death the empire of Delhi became a prey to distractions. Diláwar Khán Ghori who had been appointed by him to the government of Málwah, assumed independence. The Sulṭán bestowed the government of four provinces upon four individuals who had been faithful to him in his adversity. To Zafar Khán² he gave Gujerát; Khizr Khán was appointed to Multán; Khwájah Sarwar to Jaunpúr and Diláwar Khán to Málwah. After his death, the time being favourable, each³ of the four assumed independence.

Alp Khán the son of Diláwar Khán was elected to the succession under the title of Hoshang. It is said that his father was poisoned by his order whereby he has gained everlasting abhorrence. Sulṭán Muzaffar of Gujerát marched against him and took him prisoner and left his own brother Naṣír Khán in command of the province. But as he was tyrannous in conduct and ignored the interests of his subjects, Músa, cousin of Hoshang, was raised to the throne. Sulṭán Muzaffar released Hoshang from confinement and despatched him to Málwah in company with his own son Aḥmad Khán, and in a short time he was restored to power. On the death of Muzaffar, he perfidiously marched against Gujerát, but meeting with no success, returned. On several subsequent occasions he attacked Sulṭán Aḥmad of Gujerát but was shamefully defeated.

On one occasion cunningly disguised as a merchant, he set out for Jájnagar.¹ The ruler of that country accompanied by a small retinue visited the caravan. Hoshang took him prisoner and hastened back. While journeying together, Hoshang told him that he had been induced to undertake this expedition in order to procure a supply of elephants and added that if his people attempted a rescue, the prince's life should pay the penalty. The prince therefore sending for a number of valuable elephants, presented them to him and was set at liberty.

Hoshang was engaged in wars with Mubárak Sháh son of Khizr Khán viceroy² of Delhi, with Sulṭán Ibrahím of the Jaunpúr dynasty, and with Sulṭán Aḥmad of the Deccan.¹ On his death, the nobles, in accordance with his bequest, raised his son Naṣír² Khán to the throne uuder the title of Muḥammad Sháh. Maḥmúd Khán, cousin of Sulṭán Hoshang, basely bribed his cup bearer and that venal wretch poisoned the Sulṭán's wine. The generals of the army kept his death secret hoping to place his son Masạúd Khán upon the throne and they sent to confer with Maḥmúd Khán. He replied that worldly affairs had no longer any interest for him but that if his presence in council were necessary, they must come to him. They foolishly went to his house and were placed in confinement, and by the aid of some disloyal mercenary partisans, he seized upon the sovereignty of Málwah and was proclaimed under the title of Sulṭán Maḥmud (Khilji). Upon such a wretch,³ in its wondrous vicissitudes thus did Fortune smile and the awe he inspired secured him the tranquil possession of power. He waged wars with Sulṭán Muḥammad son of Mubárak Sháh, king of Delhi, with Sulṭán Aḥmad, king of Gujerát, with Sulṭán Husain Sharki of Jáunpúr, and with Ráná Kombha⁴ of Mewár.

Khwájah Jamál u'd dín Astarábádi⁵ was sent to him as ambassador by Abú Sạíd Mírza with costly gifts which greatly redounded to his glory. Maḥmúd II (1512 A. D.) through his ungenerous treatment of his adopted followers¹ fell into misfortune but was again reinstated in power by the aid of Sulṭán Muzaffar Sháh (II) of Gujerát (A. D. 1511–26). Through his reckless bravery in battle he was taken prisoner by the Ráná (Sanga)² who treated him with generosity and restored him to his kingdom. He was again captured in action against Sulṭán Bahádur of Gujerát and conveyed to the fortress of Chánpánér. He was killed (A. D. 1526) on his way thither and Málwah was incorporated with Gujerát until it was conquered by Humayún. When this monarch returned to Agra, one of the relations of Sulṭán Maḥmúd, by name Mallú, seized on the government of Málwah under the title of Ḳádir Khán.

During the supremacy of the usurper Shér Khán the control of the province was invested in Shujáạt Khán,³ who rebelled under the reign of Salím Khán and assumed independence under Mubáriz Khán.

On his death, his eldest son Báyizíd succeeded under the title of Báz Bahádur until the star of his Majesty's fortune arose in the ascendant and this fertile province was added to the imperial dominions.

May the robe of this daily-widening empire be bordered with perpetuity, and its inhabitants enjoy to their hearts' fill a prosperity that shall never decay.

This flourishing country was called Khándes, but after the capture of the fortress of Asír¹ and when this province fell under the government of prince Dányál, it was known as Dándés.² It is situated in the second climate. Its length from Bórgáoṇ³ which adjoins Hindiah to Lalang⁴ which is on the borders of the territory of Aḥmadnagar is 75 kos. Its breadth from Jámód adjoining Berár to Pál which borders Málwah is 50, and in some parts only 25 kos. On its east is Berár; to the north, Málwah: to the south, Gálnah (Jálna): to the west, the southern chain of the mountains of Málwah. The rivers are numerous, the principal being the Táli⁵ which rises between Berár and Gonḍhwánah, the Tapti which has its source from the same quarter and which is also called the Púrna, and the Girni near Cháprah. The climate is pleasant and the winter temperate.

Jowári is chiefly cultivated of which, in some places, there are three crops in a year, and its stalk is so delicate and pleasant to the taste that it is regarded in the light of a fruit. The rice is of fine quality, fruits grow plentifully and betel leaves are in abundance. Good cloth stuffs are woven here: those called Siri Ṣáf¹ and Bhíraun come from Dharangáoṇ.

A´sír² is the residence of the governor. It is a fortress on a lofty hill. Three other forts encompass it which for strength and loftiness are scarcely to be equalled. A large and flourishing city is at its foot. Burhánpúr is a large city three kos distant from the Tapti. It lies in latitude 21° 40',³ and is embellished with many gardens and the sandal-wood also grows here. It is inhabited by people of all countries and handicraftsmen play a thriving trade. In the summer, clouds of dust fly which in the rains turn to mud.

Aádilábád is a fine town. Near it is a lake, a noted place of worship, and the crime of Rájá Jasrat⁴ was expiated at this shrine. It is full all the year round and it irrigates a large area of cultivation.

Chángdeo¹ is a village near which the Tapti and the Púrná unite, and the confluence is accounted a place of great sanctity. It is called Chikar² Tírth. Adjacent to it is an image of Mahádeo. They relate that a blind man carried about him an image of Mahádeo which he worshipped daily. He lost the image at this spot. For a time he was sore distressed but forming a similar image of sand, he placed it on a little eminence and adored it in a like spirit. By a miracle of divine will, it became stone and exists to this day. Near it a spring rises which is held to be the Ganges. An ascetic by the power of the Almighty was in the habit of going to the Ganges daily from this spot. One night the river appeared to him in a dream, and said, “Undertake these fatigues no longer; I myself will rise up in thy cell.” Accordingly in the morning it began to well forth and is flowing at the present time.

Jámód is a rich parganah. In its neighbourhood is a fort on a high hill called Pípalḍol. Dámarni³ is a prosperous town. Near it is a tank in which a hot spring perpetually rises and which is an object of worship.

Chóprah is a large flourishing town, near which is a shrine called Rámésar at the confluence of the Girni and the Tapti. Pilgrims from the most distant parts frequent it. Adjacent to it is the fort of Malkámad.⁴

Thálner was for a time the capital of the Fárúḳi princes. The fort though situated on the plain is nevertheless of great strength.

This Súbah contains 32 parganahs. Scarce any land is out of cultivation and many of the villages more resemble towns. The peasantry are docile and industrious. The provincial force is formed of Kólis, Bhíls and Gonds. Some of these can tame lions, so that they will obey their commands, and strange tales are told of them.

Its revenue is 12,647,062, Berári tankahs as will appear in the statement. After the conquest of A´sír, this revenue was increased by 50 per cent. The tankah is reckoned at 24 dáms. The total is therefore, 455,294,232 Akbari dáms.¹ (Rs. 11,382,355-12-9.)

Containing 32 Mahals. Revenue in money 12,647,062 Tankahs.

In ancient times this country was a waste and but few people lived about the fortress of A´sír. The locality was traditionally connected with Ashwatthámá¹ and established as a shrine. It is related that Malik Ráji from whom Bahádur² is the ninth in descent, under stress of misfortune came from Bidar³ to these parts and established himself in the village of Karóndá,⁴ a dependency of Thálnér, but being molested by the natives, he repaired to Delhi and took service under Sulṭán Firóz. The king admired his skill as a huntsman, and his reward being left to his own choice, he received a grant of that village⁵ and by judicious policy acquired possession of other estates and reclaimed much waste land. In the year 784 A. H. (A. D. 1382), he made Thálnér his seat of government, assumed the title of Aádil Sháh and reigned for 17 years. He was succeeded by his son Ghizni⁶ Khán under the title of Naṣír Sháh, after which this province became known as Khándés. He reigned 40 years, 6 months, and 26 days. On his death his son Mírán Sháh administered the state. By some he is called Aádil Sháh. He occupied the throne 3 years, 8 months and 23 days. He was followed by his son Mubárik Sháh Chaukandi⁷ Sulṭán during 17 years, 6 months and 29 days. His son Aádil Sháh Ayná⁸ whose name was Aḥsan Khán, had a prosperous reign of 46 years, 8 months and 2 days. He removed to Burhánpúr and made himself master of A´sír.⁹ Sulṭán Aḥmad of Gujerát, the founder of Aḥmedábad, gave him his daughter in marriage. At his death, his brother Dáúd Sháh reigned for 7 years, 1 month and 17 days. Aádil Sháh (II) son of Ḥasan¹⁰ took refuge in Gujerát. Sulṭán Máḥmúd Bígarah¹¹ Ráji gave him in marriage Ḳíh¹² the daughter of Sulṭán Muzaffar, (his son) and accompanying him to Khándés, restored him to his kingdom and returned to his own. He reigned 13 years. He left two sons, Mírán Muḥammad Sháh and Mubárik Sháh. Sulṭán Bahádur of Gujarát being on terms of friendly alliance with the first-named¹ made him his heir, and guardian to his nephew Maḥmúd and his own brother Mubárik. Mirán Sháh, from a sense of their deserts, and with political sagacity did them no injury and contenting himself with the kingdom Khándés, restored Maḥmúd to the sovereignty of Gujerát. He reigned 16 years, 2 months and 3 days. When the measure of his days was full, the nobles raised his son Ráji to the throne. Mirán Mubárik wrested it from him and reigned in succession to his brother, administering the government for 31 years, 6 months and 5 days. He was succeeded by his son Mírán Muḥammad who reigned 9 years, 9 months and 15 days. When he died, his younger brother Rája Alí Khán² was elected and assumed the title of Aádil Sháh. His administration was conducted with ability and he was killed in the wars of the Deccan fighting on the side of his Majesty's victorious troops. He was buried at Burhánpúr, after a successful reign of 21 years, 3 months and 20 days. At his death the succession devolved on Khizr Khán, his son, who took the name of Bahádur Sháh. But the star of his destiny was obscured and in the 45th year of the Divine era, he was deprived of his kingdom as has been recorded in its proper place.

Its original name was Wárdátaṭ, from Warda, the river of that name and taṭ, a bank. It is situated in the second climate. Its length from Baṭálah¹ to Bíragaṛh is 200 kos, its breadth from Bídar to Hindiah 180 kos. On the east lies Bíragaṛh adjoining Bastar; to the north is Hindiah; to the south Telingánah;² on the west Mahkarábád. It is a tract—situated between two hill-ranges having a southerly direction. One of these is called Bandah³ upon which are the forts of Gáwílgaṛh, Narnálat and Mélgaṛh. The other is Sahia,⁴ whereon rise the forts of Máhór and Rámgaṛh.

The climate and cultivation of this province are remarkably good. There are many rivers, the principal of which is called Gang Gautami called also the Godaveri.

As the Ganges of Hindustán is chiefly connected with the worship of Mahádeo, so is this river with (the Rishi) Gautama. Wonderful tales are related regarding it and it is held in great sanctity. It rises near Trimbak⁵ in the Sahia range and passing through the country of Aḥmadnagar, enters Berár and flows into Telingánah. When Jupiter enters the sign Leo, pilgrims flock from all parts to worship.⁶ The Táli⁷ and Tapti are also venerated. Another river the Púrná rises near Déwalgáon, and again the Wardá issues forth ten kos higher up than the source of the Táli. The Napta⁸ (?) also rises near Déwalgáoṇ.

In this country the term for a Chaudhri is Desmukh, for a Kánúngo⁹ Dés Pándiah; the Mukaddam is called Paṭíl and the Patwár, Kalkarni.

Elichpúr is a large city and the capital. A flower violet in colour is found here and is very fragrant. It is called Bhúpan champah,¹ and grows close to the ground.

At the distance of 7 kos is Gáwíl, a fortress of almost matchless strength. In it is a spring at which they water weapons of steel.

Panár is a strong fort on an eminence which two streams surround on three sides.

Khérlah is a strong fort on a plain. In the middle of it is a small hill which is a place of worship. Four kos from this is a well, into which if the bone of any animal be thrown it petrifies,² like a cowrie-shell only smaller. To the east of this resides a Zamíndár named Chátwá³ who is master of 2,000 cavalry, 50,000 foot and more than 100 elephants. Another such Zamíndár is named Dádhi Ráo who possesses 200 cavalry, and 5,000 foot. To the north is Náhar Ráo a chief whose force consists of 200 horse and 5,000 foot. Formerly in this neighbourhood, was a Zamíndár named Hatiá, but now his possessions are under other subjection and the whole race are Gonds. Wild elephants are found in this country. The chiefs were always tributary to the kings of Málwah: the first, to the governor of Gaṛh, and the others to the government of Hindiah. Narnálah is a strong fortress on a hill, containing many buildings. Bíja Ráo is a Zamíndár in the neighbourhood who has a force of 200 cavalry and 5,000 foot. Another is Dúngar Khán with 50 horse and 3,000 foot: both of the Gond tribe. Near Bálapúr are two streams, about the borders of which are found various kinds of pretty stones, which are cut and kept as curiosities. Six kos distant was the head-quarters of Prince Sulṭán Murád⁴ which grew into a fine city under the name of Shahpúr.

Near Melgaṛh is a spring which petrifies wood and other substances that are thrown into it.

Kallam,⁵ is an ancient city of considerable importance; it is noted for its buffaloes. In the vicinity is a Zamíndár named Babjeo of the Gond tribe, more generally known as Chándá: a force of 1,000 horse and 40,000 foot is under his command. Bírágaṛh which has a diamond mine and where figured cloths and other stuffs are woven, is under his authority It is but a short time since that, he wrested it from another chief. Wild elephants abound.

About Básim is an indigenous race for the most part proud and refractory called Hatkars: their force consists of 1,000 cavalry and 5,000 infantry. Banjárah is another Zamíndárí, with 100 horse and 1,000 foot. At the present time it is under the authority of a woman. Both tribes are Rájpúts.

Máhor (Mahur, I. G.) is a fort of considerable strength situated on a hill. Adjacent is a temple dedicated to Durgá, known in this country as Jagadathá. Here the buffaloes are of a fine breed and yield half a man and more of milk. The Zamíndár is a Rájpút named Indrajeo and is entitled Ráná. He commands 100 horse and 1,000 foot.

Mánikdrug is a remarkable fort on a hill surrounded by extensive forests. It is near Chandá, but up to the present is independent territory.

Jétanpúr is a village in the Sarkár of Páthri, where there is a thriving trade in jewels and other articles of value.

Telingánah was subject to Kuṭb u'l Mulk¹ but for some time past has been under the authority of the ruler of Berár.

In Indore and Narmal there exist mines of steel and other metals. Shapely stone utensils are also carven here. The breed of buffaloes is fine and, strangely enough, the domestic cocks are observed to have bones and blood of a black colour. A Zamíndár called Chanánéri,² is Desmukh, a man of most distinguished character and who has a force of 300 horse. Rámghaṛ is a strong fort on a hill, enclosed by forests. Wild elephants are numerous. It has not as yet been annexed to the empire.

Lunár is a division of Mahkar, and a place of great sanctity. The Brahmans call it Bishan Gayá. There are three Gayás, where the performance of good works can be applied as a means of deliverance to the souls of deceased ancestors; namely, Gayá in Behár which is dedicated to Brahma, Gayá, near Bijápúr dedicated to Rudra,¹ and this one. Here is also a reservoir, having a spring in it of great depth, and measuring a kos in length and in breadth, and surrounded by lofty hills. The water is brackish, but when taken from the centre or at its sides, it is sweet. It contains the essential materials for the manufacture of glass and soap and saltpetre is here produced and yields a considerable revenue.

On the summit of a hill is a spring at the mouth of which is carved the figure of a bull. The water never flows from this spring to the other, but when the 30th lunar day² falls on a Monday, its stream flows into the large reservoir. In the neighbourhood is a Zamíndár called Wáilah of the Rájpút tribe, commanding 200 horse and 2,000 foot. Another is called Sarkaṭh, also a Rájpút, and possesses 100 horse and 1,000 foot.

Batialah is a fort of considerable strength on a hill, of which Paṭál Nagari is a dependency. In the sides of the hill twenty-four temples have been cut, each containing remarkable idols. The Zamindár is Médní Ráo, a Rájpút, with 200 horse and 1,000 foot. Another is Kámjeo, a Rájpút having under him 100 horse and 1,000 foot.

This Súbah contains 16 sarkárs and 142 perganahs. From an early period the revenues were taken by a valuation of crops, and since the tankah of this country is equal to 8 of Delhi, the gross revenue was 3½ krors of tankahs or 56 krors of dáms⁴ (Rs. 14,000,000). Some of the Deccani princes increased the revenue to 37,525,350 tankahs. In the time of Sulṭán Murád a further addition of 2,637,454 Berári tankahs was made. The total amounted to 40,162,704 Berári tankahs. The original amount and the additional increase were thus tabulated, the whole reaching the amount of 642,603,272 Delhi dáms.

Eight perganahs of the Sarkár of Kallam (Kalamb) were annexed to Chándá, the revenne of which is not included, nor those of 22 parganahs of the Sarkar of Kherlah, held by Chátwá and some few other Zamíndárs.