[26] This was probably the gold ashrafi or seraph of which Hawkins (1609–1611) says, ‘Serraffins Ekberi, which be ten rupees a-piece.’ Thomas Chron. Pat. Kings of Dehli, 425. [↑]
[27] The peaked masonry tomb over Aurangzíb’s after-birth with its mosque, enclosure, and intact endowment is one of the curiosities of Dohad. In a letter to his eldest son Muhammad Muâzzam then (a.d. 1704) viceroy of Gujarát the aged Aurangzíb writes: My son of exalted rank, the town of Dohad, one of the dependencies of Gujarát, is the birth-place of this sinner. Please to consider a regard for the inhabitants of that town incumbent on you, and continue in office its decrepid old Faujdár. In regard to that old man listen not to the whisperings of those suffering from the disease of self-interest: “Verily they have a sickness in their hearts and Allah addeth to their ailments.” (Letters of the Emperor Aurangzíb: Persian Text, Cawnpur Edition, Letter 31.) [↑]
[29] The words used in the text is tuyúl. In meaning it does not differ from jágir. [↑]
[30] This is one of the first mentions in history of peninsular Gujarát as Káthiáváḍa, or as anything other than Sorath or Sauráshṭra. The district referred to was probably united to the eastern possessions of the Kháchar Káthis and Panchál. [↑]
[31] The author of the Mirăt-i-Áhmedi says that in his time, a.d. 1746–1762, these Navánagar koris were current even in Áhmedábád, two koris and two-thirds being equal to one imperial rupee. They were also called jámis. The Mirăt-i-Áhmedi (Persian Text, 225) calls them mahmúdis. The legend on the reverse was the name of the Gujarát Sultán Muzaffar and on the obverse in Gujaráti the name of the Jám. Usually two mahmúdis and sometimes three went to the imperial rupee. The author says that in Áhmedábád up to his day (a.d. 1756) the account for ghi clarified butter was made in mahmúdis. When the order for melting the mahmúdis was passed a mint was established at Junágaḍh but was afterwards closed to suit the merchants from Diu and other parts who transmitted their specie to Áhmedábád. [↑]
[32] The traveller Mandelslo, who was in Áhmedábád in 1638, says: No prince in Europe has so fine a court as the governor of Gujarát. Of none are the public appearances so magnificent. He never goes out without a great number of gentlemen and guards on foot and horse. Before him march many elephants with housings of brocade and velvet, standards, drums, trumpets, and cymbals. In his palace he is served like a king and suffers no one to appear before him unless he has asked an audience. (Travels, French Edition, 151.) Of the general system of government be says: The viceroy is absolute. It is true he summons leading lords of the country to deliberate on judgments and important matters. But they are called to ascertain their views not to adopt them. On the one hand the king often changes his governors that they may not grow overpowerful. On the other hand the governors knowing they may be recalled at any time take immense sums from the rich merchants especially from the merchants of Áhmedábád against whom false charges are brought with the view of forcing them to pay. As the governor is both civil and criminal judge if the merchants did not temper his greed they would be ruined beyond remedy. (Ditto, 150.) The frequent changes of viceroys in Gujarát is explained by Terry, 1615–17 (Voyage to East Indies, 364): To prevent them from becoming popular the king usually removes his viceroys after one year sending them to a new government remote from the old one. Terry adds a curious note: When the king sends any one to a place of government they never cut their hair till they return into his presence as if they desired not to appear beautiful except in the king’s sight. As soon as he sees them the king bids them cut their hair (Ditto, 365). It does not seem to have been cheating to keep up fewer horse than the number named. Terry (Voyage to East Indies, 391) says: He who hath the pay of five or six thousand must always have one thousand or more in readiness according to the king’s need of them, and so in proportion all the rest. [↑]
[33] Mirăt-i-Áhmedi Persian Text, II. 46–47. Pinjárás are cotton teasers, Mansúris are Pinjárás who worship Mansúr a tenth century (3rd century Hijrah) saint. [↑]