| History of Kayalpatnam |
|
+ Email this page
|
|
This article is a translation of TAZJIYATU-L AMSÁR WA TAJRIYATU-L ÁSÁR - written by Abdullah Wassaf - reportedly around 1300 AD. Extracts are taken from the book The History of India, as Told by Its Own Historians: The Muhammadan Period written by Henry Miers Elliot, John Dowson
|
[The author of this history, 'Abdu-llah, son of Fazlu-llah, of Shíráz, is commonly known by his literary name Wassáf, the Panegyrist. The title which he has given to his work, A Ramble through the Regions and the Passing of Ages, is quite in keeping with its florid style. Different readings of the title are common, and, for simplicity's sake, the work is often called Táríkh-i Wassáf. The date of the work, as given in the preface, is the last day of Sha'bán 699 (March 1300), and the first four volumes were published about that time, for Rashídu-d dín borrowed from them, as has been already stated. But Wassáf subsequently resumed his labours, and, adding another volume to his history, brought the work down to the year 728 (1328 A.D.)
Rashídu-d dín, the wazír of Uljáítú and author of the Jámi'u-t Tawáríkh was more of a compiler than an author, but he had a just appreciation of those from whom he had borrowed, and was ready to acknowledge and requite his obligations. He extended his patronage to 'Abdu-llah, the author of the history before us, and under his auspices the author presented his work to the Sultán Uljáítú on the 24 Muharram 712 (June, 1312). This introduction had been long desired by 'Abdu-llah, and when he obtained it he recited an ode on the succession of the Sultán, and another in praise of his city of Sultániya. These productions were so full of metaphors that the sovereign was many times obliged to ask for explanations, but in the end he was so gratified that he conferred on the writer a robe of honour and the title Wassáfu-l Hazrat, Panegyrist of his Majesty. In one of his chapters the writer dilates upon this incident with much self-complacency]
Ma'bar extends in length from Kúlam to Níláwar (Nellore), nearly three hundred parasangs along the sea-coast, and in the language of that country the king is called Dewar, which signifies the Lord of Empire. The curiosities of Chín and Máchín, and the beautiful products of Hind and Sind, laden on large ships (which they call junks), sailing like mountains with the wings of the winds on the surface of the water, are always arriving there. The wealth of the Isles of the Persian Gulf in particular, and in part the beauty and adornment of other countries, from 'Irák and Khurásán as far as Rúm and Europe, are derived from Ma'bar, which is so situated as to be the key of Hind.
A few years since the Dewar was Sundar Pandí, who had three brothers, each of whom established himself in independence in some different country. The eminent prince, the margrave (marzbán) of Hind, Takíu-d dín 'Abdu-r Rahmán, son of Mu-hammadu-t Tíbí, whose virtues and accomplishments have for a long time been the theme of praise and admiration among the chief inhabitants of that beautiful country, was the Dewar's deputy, minister, and adviser, and was a man of sound judgment. Fitan, Malí Fitan and Kábil were made over to his possession, for he is still worthy (kábil) of having the Khutba read in his name, and, notwithstanding these high dignities, is not worthy of seditions (fitna).
It was a matter of agreement that Maliku-l Islám Jamálu-d dín and the merchants should embark every year from the island of Kais and land at Ma'bar 1,400 horses of his own breed, and of such generous origin that, in comparison with them the most celebrated horses of antiquity, such as the Rukhs of Rustam, etc., should be as worthless as the horse of the chess-board. It was also agreed that he should embark as many as he could procure from all the isles of Persia, such as Katíf, Lahsá, Bahrein, Hurmúz and Kulhátú. The price of each horse was fixed from of old at 220 dínárs of red gold, on this condition, that if any horses should sustain any injury during the voyage, or should happen to die, the value of them should be paid from the royal treasury. It is related by authentic writers, that in the reign of Atábak Abú Bakr, 10,000 horses were annually exported from these places to Ma'bar, Kambáyat, and other ports in their neighbourhood, and the sum total of their value amounted to 2,200,000 dínárs, which was paid out of the overflowing revenues of the estates and endowments belonging to the Hindú temples, and from the tax upon courtezans attached to them, and no charge was incurred by the public treasury. It is a strange thing that when those horses arrive there, instead of giving them raw barley they give them roasted barley and grain dressed with butter, and boiled cow's milk to drink.
Who gives sugar to an owl or crow?
Or who feeds a parrot with a carcase?
A crow should be fed with a dead body,
And a parrot with candy and sugar.
Who loads jewels on the back of an ass?
Or who would approve of giving dressed almonds to a cow?
They bind them for forty days in a stable with ropes and pegs, in order that they may get fat; and afterwards, without taking measures for training, and without stirrups and other appurtenances of riding, the Indian soldiers ride upon them like demons. They are equal to Burák in celerity, and are employed either in war or exercise. In a short time the most strong, swift, fresh, and active horses become weak, slow, useless, and stupid. In short, they all become wretched and good for nothing. In this climate these powerful horses which fly swiftly without a whip (for whips are required for horses, especially if they are to go any distance), should they happen to cover, become exceedingly weak and altogether worn out and unfit for riding. There is, therefore, a constant necessity of getting new horses annually, and, consequently, the merchants of Muhammadan countries bring them to Ma'bar. Their loss is not without its attendant advantage, for it is a providential ordinance of God that the western should continue in want of eastern products, and the eastern world of western products, and that the north should with labour procure the goods of the south, and the south be furnished in like manner with commodities brought in ships from the north. Consequently, the means of easy communication are always kept up between these different quarters, as the social nature of human beings necessarily requires and profits by.
Thou wert called a man because thou wert endowed with love.
In the months of the year 692 H. the above-mentioned Dewar, the ruler of Ma'bar, died, and left behind him much wealth and treasure. It is related by Maliku-l Islám Jamálu-d dín, that out of that treasure 7,000 oxen, laden with precious stones, and pure gold and silver, fell to the share of the brother who succeeded him. Malik-i a'zam Takíu-d dín continued prime minister as before, and, in fact, ruler of that kingdom, and his glory and magnificence were raised a thousand times higher. Notwithstanding the immense wealth acquired by trade, he gave orders that whatever commodities and goods were imported from the remotest parts of China and Hind into Ma'bar, his agents and factors should be allowed the first selection, until which no one else was allowed to purchase. When he had selected his goods he despatched them on his own ships, or delivered them to merchants and ship owners to carry to the island of Kais. There also it was not permitted to any merchant to contract a bargain until the factors of Maliku-l Islám had selected what they required, and after that the merchants were allowed to buy whatever was suited to the wants of Ma'bar. The remnants were exported on ships and beasts of burden to the isles of the sea, and the countries of the east and west, and with the prices obtained by their sale such goods were purchased as were suitable for the home market; and the trade was so managed that the produce of the remotest China was consumed in the farthest west. No one has seen the like of it in the world.
Nobility arises from danger, for the interest is ten in forty;
If merchants dread risk they can derive no profit.
As the eminent dignity and great power of Malik-i a'zam Takíu-d dín, and Maliku-l Islám Jamálu-d dín were celebrated in most parts of Hind to even a greater extent than in Ma'bar, the rulers of distant countries have cultivated and been strengthened by their friendship, and continually kept up a correspondence with them, expressing their solicitations and desires. The correspondence, in Arabic, between Jamálu-d dín and Sultán 'Alí bin Huzabbaru-d dín Muwaiyid, will show the consideration in which he was held by contemporary princes.
|
|
|
|
