Part II

., p. 3.

[545] Text wrongly has Chita. Chamba is N.-W. of Kangra.

[546] Elliot, VI. 382.

[547] The fort was destroyed by the earthquake of 1905 (I.G., XIV. 397). Presumably Jahangir's mosque was also destroyed then.

[548] The breadth of the second tank is not mentioned in the MSS.

[549] "The present temple of Bajreswari Devi is at Bhawan, a suburb of Kangra" (I.G., XIV. 386).

[550] See I.G., XIV. 86, and Jarrett, II. 314 and n. 1. Jarrett states that Jwala Mukhi is two days' journey from Kangra. Apparently Jahangir took his statement from the Ayin, which has the words "in the vicinity" (Jarrett, ibid.). Jarrett's statement that Jwala Mukhi is two days' journey from Kangra is taken from Tieffenthaler, I. 108. Tieffenthaler adds that the distance is 14 to 15 milles (leagues, or kosses). He speaks of the Fort of Kangra as being only one-fourth of a mille in circumference. The image, he states, was that of Bhowani, and represented the lower part of the goddess's body. The head was alleged to be at Jwala Mukhi.

[551] I.e., know the physical cause of the flame. The MSS. do not mention Hindus in this clause.

[552] See Jarrett, II. 313, and note 2.

[553] The temple was sacked by Mahmud of Ghaznin.

[554] This might be Koh-i-Mandar, the hill which was used as a churning-stick by the gods. There is a hill of this name in Bhagalpur district which is known as Mandargiri. But probably Kuh-i-Madar here means the centre-hill, for in the Bib. Ind. text of the Ayin-i-Akbari, I. 538, two lines from foot, it is said that the place is called Jalandhari, and a note (7) gives the various reading, "this spot is regarded as the centre," "sar-i-zamin-ra madar pindarand." Apparently it is regarded as the central place because the breast fell here, Jarrett, II. 314, n. According to the list given there the right breast fell at Jalandhara and the tongue at Jwala Mukhi.

[555] I.G., new ed., XIX. 232.

[556] Podna, or budana. The quail.

[557] Text khirdash, which I presume is a mistake for khurus.

[558] Dhameri. See I.G., XIX. 232.

[559] Mauti might mean "dead," but probably the word means "Pearl," and was the title assumed by a tribe or family among the Sannyasis. See infra. The statement that this order put themselves into the figure of a cross doubtless means that they belong to the Urdu bahu (arms-aloft) sect--i.e., the sect who raise their arms above their heads, in the figure of a cross. In Tavernier, II. 378, of ed. of 1676, this is the 8th posture of ascetics, and at that page and at 376 there are figures of such ascetics. The I.O. MSS. have salab, "mourning," instead of salb.

[560] Sarva vasi means "all-abiding." Perhaps the word should be Sarva nasi, "all-destroying."

[561] For taslim, see Hughes' Dict. of Islam. Possibly we should read taslib, "make the sign of the cross."

[562] The chronogram of the taking of the fort yields 1029, and that of the building of the mosque 1031.

[563] Nurani, "illumined," an allusion to Jahangir's name.

[564] The MSS. have Kahtuma apparently. ? Kahuta in Rawalpindi district.

[565] This should be, I think, the 20th, and though the name of the month is not given, it should be Bahman. See MSS. and Iqbalnama, 191. Khusrau died in the Deccan, and presumably at Burhanpur or Asir. 20 Bahman, 1031, corresponds to January 29, 1622, O.S. But the date of his death has not been quite determined. See J.R.A.S. for 1907, p. 601.

[566] The I.O. MSS. have 121 instead of 124, and they add to the information about Zafar K. that he died in Ghaznin. They also give his son's name as Sa`adatu-llah. The Iqbal-nama, p. 191, has 121 hill sheep, markhur and deer.

[567] Date not given. The Iqbal-nama, 191, has "the 8th."

[568] The Iqbal-nama, p. 192, speaks of a report of Khan Jahan that Khwaja `Abdu-l-`Aziz Naqshbandi, the governor of Qandahar, had a garrison of 3,000 men.

[569] Jahangir appears on this occasion to have forgotten the vow he made in the 13th year. See Elliot, VI. 362. Jahangir's words are clear: "ba tir u tufang andakhtam."

[570] Apparently this is the Barahmula Pass. It is mentioned in the Akbar-nama, III. 480-81 and 558, but does not appear on modern maps. Jahangir refers to it in the account of the 15th year, p. 204, and says it is the last of the passes.

[571] Sar-afraz in No. 181.

[572] The I.O. MS., No. 181, adds "and treasure."

[573] "Wilson" Glossary, p. 60. Elliot, Supp. Glossary, I. 52. The word seems connected with barinj, "rice."

[574] This is the poet Baba Talib Isfahani of Blochmann, 607.

[575] Elliot, VI. 383.

[576] Not that the question of the Deccan had been settled, but that Shah Jahan had left Burhanpur and come to Mandu. See Iqbal-nama, 193.

[577] Elliot, VI. 383.

[578] Tarkash-bandan, literally quiver-holders. Apparently the meaning is that the archers who were footmen (see Blochmann, 254, about Dakhili troops) lost their vocation when guns came into use, and became cavalry soldiers. But the meaning in text may be that the archers took to practising with bows and arrows on horseback. It appears from a Dasturu-l-`amal in the I.O., No. 1,855 (E. 2736) that the tarkash-bands were an inferior order of servants receiving 1,000 dams or less a year. They probably were not necessarily archers.

[579] The Achh Dal of the Ayin, Jarrett, II. 358.

[580] No. 181 has "at Virnag."

[581] Padshah-nama, I.,