Histories

"A big temple existed in Baramulla area in Kamaraj pargana. It was called Warbalaru in Kashmiri language. Araki destroyed it and erected a mosque over its ruins. An Imam and caller of prayer (muíezzin) were appointed for the mosque. They were to arrange Friday congregational prayers and exhort people to offer group prayers five times a day. Since there were fewer chances of Araki visiting this area, he permitted Hazrat Baba to obtain allegiance of the people and appointed him his vicegerant. The purpose was to induce Baba to go on excursion to the suburban areas of Kashmir. He was to reach each village and hamlet so that people volunteered to show him their allegiance. In deference to the wishes of Araki, Hazrat Baba paid visit to the adjoining areas once a year. As a result of his auspicious steps, many people in the adjoining villages and areas became his disciples. Many people in the villages of Baramulla, small traders and businessmen, expressed their reverence for the Baba. Even up to this day, most of the people of this area continue to be in the circle of Babaís disciples."

"In order to procure timber for the construction of the hospice (at Zadibal), Araki proceeded to Kamaraj. A temple existed there. Groups of infidels and Hindus used to visit this temple for pilgrimage. They would circumambulate it. It was called Mahasen. Within the precincts of the temple, there stood an idol made of stone. It was the object of veneration of the Jews1 and the infidels. Felling of tall fir and deodar trees that surrounded it was prohibited out of respect for the temple. On his arrival at this spot, the first thing for Araki to do was to raze this famous temple to ground. Every trace of the idol and the idol house was effaced. After breaking idols and setting the temple on flames, he engaged himself in felling trees. Some strange things happened in the course of that exercise; it has already been recorded at its proper place. At the site of the temple that was destroyed, he built a Jamiía mosque. The Imam and the muíezzin were asked to take care of the mosque and hold Friday congregational prayers. He managed to obtain from the officers and nobles of the time one kharwar and nine maunds 2 of land, which was endowed to the mosque and was used for the maintenance of its caretakers."

"A village named Shivaz (sic. Shiv?) in the pargana of Kamaraj is well known. An imposing temple existed there. It was called Nandraza in Kashmiri. At this temple the infidels and the misguided people used to celebrate a festival. Araki destroyed the temple. A jamiía mosque was raised on the ruins of the destroyed temple. Mulla Muhammad, the uncle of Mulla Nasir, was made the muíezzin of the mosque. They were charged with the duty of assembling people for Friday congregational prayers. Two or three kharwars of land was allocated to the mosque for the subsistence of the staff. The call for prayers five times a day and offering of Friday congregational prayers at this mosque continue till this day."

"He directed that the ground where the temple stood be levelled so that the foundation for a ëGodís Houseí (bait- ullah) could be laid on it. Construction material needed for the project was collected at the place. In a few days, a mosque for praying and obeying the Creator came up on the site where a temple of the infidels and the Hindus previously stood. He appointed a person for calling people to prayers (muíezzin). He instructed a few sufis to take up their abode there. This was done to ensure that people were summoned to prayers five times a day and congregated in that mosque. He also instructed that awrard-e-fathiyyeh and ëasriyyeh (morning and afternoon recitations) be regularly chanted. A garden at the foot of the Koh-i-Maran (Hari Parbat) was the endownment property of the destroyed temple. After raising the mosque on the site of that demolished temple, he engaged himself in reclaiming the garden and in raising structures on it. Saplings of trees bearing a variety of fruit were planted in it. These were almond, walnut, pistachio and grapevines of husaini, and fakhri variety."

"Bomar temple A village called Chogul in pargana Kamaraj was well known to local people. There existed a massive temple.2 In Kashmiri it was called Bomar. It used to attract big crowds of people. A dervish among the disciples of Araki was known as Shri Bhat 1 who was a leading personality among the infidels of Shahabuíd-Din Pora.2 God Almighty blessed him by guiding him for conversion to Islam. He accepted the true faith in Arakiís presence. Thus he was admitted to the circle of his dervishes and devotees. Shamsuíd-Din Araki dispatched him along with many dervishes and disciples for the task of destroying the Bomar temple. As the contingent of disciples (of Araki) passed through Sopor town, the people in Chogul got wind of it. Villagers of Bomar were mostly soldiers by profession. A powerful person among the people and tribes of this village was called Ahaldwar (Haldar?). He enjoyed the confidence and trust of high government functionaries and nobles. Prompted by him, the people in this area prepared to give the followers of Araki a fight. They maintained nullah Pohru 3 as the dividing line and stood to defend the temple and the villages on their side of the stream. The dervishes and sufis encamped on the other side of the stream. The contesting groups fought for two days. The villagers withdrew and the group of the sufis overpowered them. A victory was recorded. They crossed the river and pulled down the temple house. The place was densely forested. The trees were felled and the site was made plain for laying the foundation of a mosque. The idol pulled down from the temple was placed under the threshold of the mosque so that visitors to the mosque would trample it under their feet. The practice of calling people for five time prayers and offering congregational prayers on Fridays was put in place. When Araki was told about fighting and also of the bravery and courage of Shri Bhatt, he assigned to him the task of enforcing permissible and non-permissible in Islam in the rural area of Kamaraj. This dervish proved to be a person of firm faith and true dedication. He destroyed the famous temples and idol houses of Kamaraj, which for example, included those of Uttarasher (sic), Badakot, Kubisher (sic), and Gushi temple in the localities of Kandi, Shaki Shiraz (sic), Kupwarah and Drang. 1 n the remote areas of the towns of Sopor and Baramulla, and in inner rural areas of Kamaraj, he pulled down all temples and built mosques in their place. From those times down to present day, Islamic system and way of life prevail in full force in those vast areas. The religion of the Prophet and the customs of the community of Mustafa are prosperous everywhere. The temples of Jatti Renu, Kandi Renu, Bachhi Renu 1 in Kamaraj and Satwal 2 (?) temple in Sopor were all razed and destroyed. Araki had built the Nurbakhshiyyeh hospice (khanqah) in the locality of Zadibal. To the right side of this hospice, there existed a big temple well known (to Kashmiri Hindus). In local language it was called Paneh Renu. There existed a spring by its side, which was skirted by tall fir and other kinds of trees. Araki wanted the temple to be destroyed and the trees felled. A person named Khwaja Gharami lived close to the temple. He and his men obstructed the destruction of the temple. Satanís prompting had entrapped them. They were enslaved by infidelity and aberrations, had accepted falsehood and believed in what the corrupt people said. This had made them stone-hearted. Khwaja Gharami was highly influential with the people in that locality. Men, women, wives and husbands all came out to obstruct the destruction of the temple. Thus Araki was denied the opportunity of destroying that temple."

"Bakhi Renu temple A temple existed at the low-lying part of the city (of Srinagar). In local dialect it was called Bakhi Renu. It was a site for the grouping of infidels, apostates and corrupt people. Festivities would be held here several times in a year in which singing, dancing and music playing women would participate. People from around that locality ó men, women, young and oldó all used to flock to the temple to enjoy the festivity. Many un-Islamic and corrupt practices would be observed here. In one part of its premises, people grouped and enjoyed drinking alcohol and wine. On hearing the details of these corrupt practices observed in that temple, Shamsuíd-Din Araki took with him a handful of sufis and proceeded to raze the temple to ground. People who came as spectators in the festivity were baton charged and dispersed."

"Between Koh-i-Maran and Zadibal, there stood two temples. These were quite strong. He destroyed both.1 Many stones of the destroyed temples were brought to Nurbakhshiyyeh hospice. The stones were square in shape and brittle. These were used in the boundary wall of the hospice (at Zadibal). One of these temples stood close to the locality of the Baihaqi Sayyids. Local people objected to its destruction and this denied him a good opportunity of laying the foundation of a mosque at this place. Chamkundi temple The temple known as Chamkundi was destroyed. 1 Its walls, five to six yards high, were made of stone. The wall was left as it was but stones and earth that had formed the foundation of the temple inside were taken out. A beautiful mosque was raised inside the compound where the temple stood previously. Some adjoining orchards and gardens were endowed to this temple. He planted melons there and a few sufis were also stationed in the mosque to give call for prayer and to offer congregational prayers. They were also asked to take care of the farm."

"There existed a big idol temple on top of Koh-i-Maran. 2 In Kashmiri, it was called Hareh Blari (Hareh Brari).3 Groups and clans of Hindu infidels, heretics and unbelievers circumambulated it. The tradition descended from ancient infidels 4 of the land was that on the day of spring (roz-e- bahar) 5 they would assemble here to pray at the idol temples. These people would go up the hillock and offer prayer. They observed the practices and rites of infidelity and polytheism. The people of this land resorted to idolatry and were joined by the Sultan, the officials, the nobles, the heretics, the miscreants and the wretched lot. A festival was observed during the spring at this place. Musicians, drumbeaters, singers, dancers etc. made a big crowd on that day. Many loose women and dancing girls joined them and thus enlivened the assemblies of dance and music. People from all walks of life in the town, merchants and shopkeepers, artisans, labourers and professionals all came to witness the festivities of dance and music. People from the suburbs, villagers and peasants all subscribing to infidelity and heresy came along to get pleasure from the pageant. Hindus and the corrupt people came to see the prostitutes and singing women."

"No means of enjoyment were spared; bouts of drinking wine and indulging in other corrupt practices. These activities disallowed by Islamic law and falling within corrupted morals were conducted openly. The ëulema, Qadis and Sayyids of this land did not perform their duty of judging and enforcing what is allowed and what is not allowed in Islamic law just because they did not want to displease the Sultan and his administrative officers. Amir Shamsuíd-Din Araki stayed in the house of Mulla Ismaëil during the spring season. He heard a loud peal raised by the beating of drums and other musical instruments, in addition to the deafening noise made by the cheering and yelling crowds. He inquired of his followers what the noise was about. They explained the situation. He said that the purpose of his visiting Kashmir region was to pull down the idol houses of infidels and polytheists. His first task was to put an end to the customs, traditions and habits of the kafirs (infidels) and also stamp out corruption and aberration (that had seeped into their life). ìNow it is my duty to eradicate these innovations and the customs of the infidelsî, he exclaimed."

"The foremost of the saints (Araki) wanted to strengthen Islam in this land (Kashmir) for which he made a great effort. On the ruins of destroyed idol houses and the temples of the infidels, mosques and hospices (khanqah) were raised. The groups of polytheists, infidels and heretics of Kashmir were converted to the Islamic religion, some by force and others through strong persuasions. The banner of the law of Mustafa and of Islam as well as the religion of the community of the Prophet was raised high in the skies. In the chapter that follows, we shall describe this story."

"Thereupon he ordered a band of sufis and devotees to come to his presence. Taking this group along with him, he came to the Koh-i-Maran. He entertained no apprehension from the loud noise of the people and the crowds. Oblivious of the displeasure of the ruler and unmindful of the reaction of law-makers and the law enforcing apparatus, he made all the polytheists, corrupt and dissipated people run away from that place. He ordered baton charging of dancing and singing women, musicians and drumbeaters until they disappeared. Wine and liquor assemblies that had been set up all around were closed down. Pitchers of wine were broken and in this way dark customs of infidels were put to an end. A prayer house of the infidels existed at that place. 1 Its foundation was dismantled, and the idol house was set on fire till it was fully consumed in flames. The bright candle of religion and Islam brought by the Prophet, and the law of his religion and the path of Mustafa and Murtaza (ëAli) was lighted. He initiated the task of breaking the idols and idol houses. From this place began the guidance for the people of the world and the progeny of Adam. With this event began his differences and disagrement with Sultan Fath Shah. The infidels, polytheists and irreligious aberrants came to Fath Shah with their plea. They told him that the Sultan had been kind and affectionate to the ancient people of the land. They said that they had the tradition of coming to Koh-i-Maran at the beginning of spring and enjoying themselves a while after leaving behind cold and frosty days of winter. They added that in ancient times, the rulers and officials joined the commoners in enjoying themselves at this place. This really helped the common people, traders and professionals to snatch moments of joy and happiness. The tired and exhausted peasants and ordinary people would get rejuvenated by participating in the festivities. Everybody prayed for the Sultanís health. But they did not know wherefrom this Mir Shams had appeared. He had disrupted all these festivities and caused pain to the onlookers. He had forced the people to disperse and run away and thus to close the spring festival. Now he, along with a band of his disciples, was busy destroying temples."

"Friends with clear conscience and lofty souls are aware that Shamsuíd-Din arrived in Kashmir during the last days of winter. The first thing he did after arriving in the city was to occupy the house of Baba Ismaëil that stood at the foot of Koh-e-Maran. Here he offered prayers and recitations, and his family rested there. At this time, all parts of the region had been converted to daruíl-Islam (the place/land of peace) by the untiring and auspicious efforts of Sultan Sikandar Butshikan. But with the passage of time and because of being misled by the Satan(s) and Lucifer(s), the region had reverted to daruíl-harb (plac/land of fighting). People who had been admitted to Islamic faith as a result of efforts of the late Sultan (Sikandar), one and all turned away from allegiance and submission to the laws of Islam and set their foot once again in the valley of infidelity, darkness and aberration. Through the support of the Sultans (reference to Zainul ëAbidin) and co-operation of mischievous officials, polytheists, infidels and zandiqs were encouraged to such an extent that every part of Kashmir region flourished with idol houses. The foundations of Islamic tenets and the laws of Islam were fully smashed. Proselytizing, defiance and repudiation (of Islamic ways) had become widespread. At every step a stone was given the name of a deity. Idol houses were raised in every village and habitat. Along the passages and at every conspicuous place, idol temples were built. Something of this has already been said in an earlier chapter. Thus Mir Shamsuíd-Din had made a great effort in dmolishing these idol houses. He exhibited courage in spreading Islam and Islamic law (in Kashmir). Shamsuíd-Din Araki began his enterprise (of destroying temples) with the temple at Koh-i-Maran (Hari Parbat hillock). According to the Hindu astronomers of Kashmir, when the Sun enters the Pisces, it is called the day of spring. However, according to Islamic astronomers, this is the day of coming together of two stars (conjuction of Sun and Moon in Pisces)."

"Udran temple. In the neighbourhood of the above-mentioned temple, there stood another idol house called Udran by the infidels of Hindostan and Jammu. It was pulled down and destroyed. When the infidels came to know about the destruction of the temple, they took bows and arrows and other arms and came out to fight with the group of the sufis of Amir Shamsuíd-Din. The sufis and dervishes were locked in a battle with the infidels for several days. In this great jihad, the infidels and polytheists received reinforcement, which forced the group of the dervishes and sufis to assemble on the open fields towards Zaldagar so that Araki was protected from enemyís attack. The infidels saw that the Muslims withdrew towards Zaldagar plains. This infused courage in them and they launched an attack on the Musalmans. Many sufis received wounds. The infidels overpowered them and the sufis were defeated. They had to run away towards the city."

"Shamsuíd-Din Araki came to know about the ways and practices of the lost people; he was also informed about their actions. Therefore, he mustered courage and began thought of destroying the temple (of Jogi Langar at Rainawari). He dispatched this writerís father to the presence of Sultan Fath Shah to obtain his permission for the demolition of the almshouse. The aforesaid ruler was of bad conviction, inimical and not without prejudice (towards the Nurbakhshiyyeh). He made many pretexts for not giving permission to do so. He said that the almshouse had been built by Sultan Zainuíl-íAbidin and he would not permit the demolition of a structure that had been raised by that great king as it perpetuated blessings for that departed soul. My father used to do good deeds apart from working for Shamsuíd-Din. He spoke plain to everybody. He told the Sultan that Sultan Zainuíl-íAbidin was neither Shaykh Junaid Baghdadi 1 nor any other local Shaykh so that the structure raised by him could not be dismantled. As that corrupted prevaricator of a king had built many other buildings, it was better that the ones in question were demolished. He said there were many old structures that deserved to be demolished and destroyed. The king was upset on hearing these words. He became enraged and furious and wanted to punish my father. But his senior ministers and courtiers interceded and my father was saved from the kings wrath. He recounted the story before Araki. Magray permits Shamsuíd-Din Araki then sent my father to Ibrahim Magray who headed the justice department of this land at that time. The purpose was to seek permission from him for the demolition of Jogi Langar. Ibrahim Magray was too glad and ready to give permission. The letter authorising demolition was given to him (this writerís father). On the following day, Araki took sufis along with him and engaged them in demolishing the structure. The site was levelled for the construction of a mosque and a prayer ground. A big mosque came up on the estrade. Its walls were raised high. It took them one full day to raise the foundation. As a result of the efforts of Araki, the mosque was built in a short time. On its completion, he said that the mosque was so imposing, spacious and grand that it could be equal to masjiduíl-haram (the mosque in Mecca). He said that anybody desiring to imagine the height and grandeur of the mosque in Mecca may visit this mosque and look at it intently to get the idea of what that mosque is like. Infidels resist There existed several groups of infidels and idol worshippers in the locality of Raenwari. 1 The chief of the community was a powerful and staunch idolater. He had established relations with some of the nobles and senior government functionaries. The infidels got his support and joined hands to confront the sufis. Apart from being inimical towards the dervishes and sufis, they were even prepared to fight against them. Thus fighting took place between the two sides. Araki called this fight a jihad."

"Owing to his satanic impulse and susceptibility to flattery as well as his haughty demeanor, Fath Shah thought of sending his musclemen to punish Araki as well as his band of sufis. He even ordered that the sufis be executed, which, however, was not liked by his courtiers. Maulana Muhammd Ganai was a pupil and a trainee of Araki. He exhorted the Sultan not to cause obstruction in the mission of Araki because the customs (of the infidels) were extraordinarily abominable. When he was informed of Fath Shahís anger and wrath, Araki just laughed it away. On the following day, after having finished recitation of awrad-e-fathiyyeh and before taking breakfast, he took along with him a group of his associates and Sufis and went up the heights of Koh-i-Maran (Hari Parbat). Together they destroyed even the smallest remnant of the idol house and scattered pieces of the idols (previously broken by them)."

"I have composed and narrated in Prakrita this account of fearless chivalry and sacrifice in this Kaliyuga, befitting the great renown and prestige of the Chauhana kula."

"The study of medieval Indian history in modem times may be said to have begun about a century ago when, in the eighteen-sixties, and under the patronage of the Asiatic Society of Bengal, the Indo-Persian chronicles of the medieval period began to be printed in the Bibliotheca Indica Series, and in 1867-77 appeared Elliot and Dowson’s History of India as Told by its Own Historians. Elliot’s work contained in eight fairly bulky volumes translations of extracts from most of the then known Persian chronicles, and soon became indispensable for the researcher on medieval history. The original Persian works were so eulogistic of the cruelties of Muslim conquerors and rulers that the great painstaking scholar Elliot and his followers were perforce constrained to be critical of medieval Indian rulers, and this school held the ground for quite some time."

"Elliot and Dowson state that religious bigotry was characteristic of the Indian past. They do confess that in presenting the translations from Persian and Arabic sources, their intention is to highlight the oppressive rule of Muslim kings. They state that the intolerance of the Mohammedans led to idols being mutilated, temples destroyed, forced conversions, confiscations, murders and massacres, not to mention the sensuality and drunkenness of tyrants. Such descriptions were intended to convince the Hindu subjects that British rule was far superior and to their advantage. This was not an isolated attitude and is reflected in many British writings on Indian history. Religious bigotry was frequently read into the texts translated in the nineteenth century, which coloured the reading of the Turko-Persian texts. For example, where Utbi says, ‘He (Mahmud) made it obligatory on himself to undertake every year an expedition to Hind,’ the translation of this passage in Elliot and Dowson’s work reads, ‘the Sultan vowed to undertake a holy war to Hind every year’."

"The Hindu feels it his duty to dislike those whom he has been taught to consider the enemy of his religion and his ancestors; the Mussalman, lured into the false belief that he was once a member of a ruling race, feels insufferably wronged by being relegated to the status of a minority community. Fools both! Even if the Muslims eight centuries ago were as bad as they were painted, would there be any sense in holding the present generation responsible for their deeds. It is but an imaginative tie that joins the modern Hindu with Harshavardhana or Asoka, or the modern Mussalman with Shihabuddin or Mahmud."

"To realize Medieval India there is no better way than to dive into the eight volumes of the priceless History of India as Told by its Own Historians which Sir H. M. Elliot conceived and beganot, and which Professor Dowson edited and completed with infinite labour and learning. It is a revelation of Indian life as seen through the eyes of the Persian court annalists. It is, however, a mine to be worked, not a consecutive history, and its wide leaps in chronology, its repetitions, recurrences, and omissions, render it no easy guide for general readers."

"Elliot and Dowson's great work, in spite of a chorus of disparagement by some modern Indian historians, still holds the field even now for more than a hundred years, against any translations in Urdu or Hindi. Scholars are still learning from and working on Elliot's meritorious volumes..."

"In the city of Agra there was a large temple, in which there were numerous idols, adorned and embellished with precious jewels and valuable pearls. It was the custom of the infidels to resort to this temple from far and near several times in each year to worship the idols, and a certain fee to the Government was fixed upon each man, for which he obtained admittance. As there was a large congress of pilgrims, a very considerable amount was realized from them, and paid into the royal treasury. This practice had been observed to the end of the reign of the Emperor Shah Jahan, and in the commencement of Aurangzeb's government; but when the latter was informed of it, he was exceedingly angry and abolished the custom. The greatest nobles of his court represented to him that a large sum was realized and paid into the public treasury, and that if it was abolished, a great reduction in the income of the state would take place. The Emperor observed, 'What you say is right, but I have considered well on the subject, and have reflected on it deeply; but if you wish to augment the revenue, there is a better plan for attaining the object by exacting the jizya. By this means idolatry will be suppressed, the Muhammadan religion and the true faith will be honoured, our proper duty will be performed, the finances of the state will be increased, and the infidels will be disgraced.' 'This was highly approved by all the nobles; and the Emperor ordered all the golden and silver idols to be broken, and the temple destroyed."

"Hindu writers have been entirely excluded from holding public offices, and all the worshipping places of the infidels and great temples of these infamous people have been thrown down and destroyed in a manner which excites astonishment at the successful completion of so difficult a task. His Majesty personally teaches the sacred kalima to many infidels with success. All the mosques in the empire are repaired at public expense. Imama, criers to the daily prayers, and readers of the khutba, have been appointed to each of them, so that a large sum of money has been and is still laid out in these disbursements."

"Much of the contemporary evidence on temple desecration cited by Hindu nationalists is found in Persian materials translated and published during the British occupation of India. Especially influential has been the eight-volume History of India as Told by its Own Historians, first published in 1849 and edited by Sir Henry M. Elliot, who oversaw the bulk of the translations, with the help of John Dowson. But Elliot, keen to contrast what he understood as the justice and efficiency of British rule with the cruelty and despotism of the Muslim rulers who had preceded that rule, was anything but sympathetic to the “Muhammadan” period of Indian history."

"They will make our native subjects more sensible of the immense advantages accruing to them under the mildness and and equity of our rule... We should no longer hear bombastic Bábús, enjoying under our Government the highest degree of personal liberty, and many more political privileges than were ever conceded to a conquered nation, rant about patriotism, and the degradation of their present position. If they would dive into any of the volumes mentioned herein, it would take these young Brutuses and Phocions a very short time to learn, that in the days of the dark period for whose return they sigh, even the bare utterance of their ridiculous fantasies would have been attended, not with silence and contempt, but with the severer discipline of molten lead or empalement."

"These considerations, and many more which will offer themselves to any diligent and careful peruser of the volumes here noticed, will serve to dissipate the gorgeous illusions which are commonly entertained regarding the dynasties which have passed, and show him that, notwithstanding a civil policy and an ungenial climate, which forbid our making this country a permanent home, and deriving personal gratification or profit from its advancement, notwithstanding the many defects necessarily inherent in a system of foreign administration, in which language, colour, religion, customs, and laws preclude all natural sympathy between sovereign and subject, we have already, within the half-century of our dominion, done more for the substantial benefit of the people, than our predecessors, in the country of their own adoption, were able to accomplish in more than ten times that period; and, drawing auguries from the past, he will derive hope for the future, that, inspired by the success which has hitherto attended our endeavours, we shall follow them up by continuous efforts to fulfil our high destiny as the rulers of India."

"The superficiality and jejuneness of Elliot's remarks compels us to conclude that he could not, or would not, study with care the Persian historians he held in contempt."

"If the artificial definition of Dionysius be correct, that "History is Philosophy teaching by examples," then there is no Native Indian Historian; and few have even approached to so high standard. Of examples, and very bad ones, we have ample store, though even in them the radical truth is obscured by the hereditary, official, and sectarian prepossessions of the narrator; but of philosophy, which deduces conclusions calculated to benefit us by the lessons and experience of the past, which adverts on the springs and consequences of political transactions, and offers sage counsel for the future, we search in vain for any sign or symptom. Of domestic history also we have in our Indian Annalists absolutely nothing, and the same may be remarked of nearly all Muhammadan historians, except Ibn Khaldún. By them society is never contemplated, either in its conventional usages or recognized privileges; its constituent elements or mutual relations; in its established classes or popular institutions; in its private recesses or habitual intercourses. In notices of commerce, agriculture, internal police, and local judicature, they are equally deficient. A fact, an anecdote, a speech, a remark, which would illustrate the condition of the common people, or of any rank subordinate to the highest, is considered too insignificant to be suffered to intrude upon a relation which concerns only grandees and ministers, "thrones and imperial powers"... In Indian Histories there is little which enables us to penetrate below the glittering surface, and observe the practical operation of a despotic Government and rigorous and sanguinary laws, and the effect upon the great body of the nation of these injurious influences and agencies."

"Where power had, for a short time, enabled the Moslims to usurp the mastery, the usual bigotry and cruelty were displayed. At Debal, the temples were demolished, and mosques founded; a general massacre endured for three whole days; prisoners wore taken captive; plunder was amassed.... At Nairun, the idols were broken, and mosques founded, notwithstanding its voluntary surrender ... the temples were treated like ‘churches of the Christians, or synagogues of the Jews...’"

"If, however, we turn our eyes to the present Muhammadan kingdoms of India, and examine the character of the princes, and the condition of the people subject to their sway, we may fairly draw a parallel between ancient and modern times, under circumstances and relations nearly similar. We behold kings, even of our own creation, sunk in sloth and debauchery... Under such rulers, we cannot wonder that the fountains of justice are corrupted; that the state revenues are never collected without violence and outrage; that villages are burnt, and their inhabitants mutilated or sold into slavery; that the officials, so far from affording protection, are themselves the chief robbers and usurpers; that parasites and eunuchs revel in the spoil of plundered provinces; and that the poor find no redress against the oppressor's wrong and proud man's contumely. When we witness these scenes under our own eyes, where the supremacy of the British Government, the benefit of its example, and the dread of its interference, might be expected to operate as a check upon the progress of misrule, can we be surprised that former princes, when free from such restraints, should have studied even less to preserve the people committed to their charge, in wealth, peace, and prosperity?"

"The translations are in many different hands. Some few are in Sir H. Elliot's own handwriting, others were made by different English officers, but the majority of them seem to have been the work of munshís. With the exception of those made by Sir H. Elliot himself, which will be noted whenever they occur, I have compared the whole of them with the original texts and the errors which I have had to correct have been innumerable and extensive. But with all my care it is to be feared that some misreadings may have escaped detection, for it is very difficult for a reviser to divest himself entirely of the colour given to a text by the original translator."

"The few glimpses we have, even among the short Extracts in this single volume, of Hindús slain for disputing with Muhammadans, of general prohibitions against processions, worship, and ablutions, and of other intolerant measures, of idols mutilated, of temples razed, of forcible conversions and marriages, of proscriptions and confiscations, of murders and massacres, and of the sensuality and drunkenness of the tyrants who enjoined them, show us that this picture is not overcharged, and it is much to be regretted that we are left to draw it for ourselves from out the mass of ordinary occurrences, recorded by writers who seem to sympathize with no virtues, and to abhor no vices. Other nations exhibit the same atrocities, but they are at least spoken of, by some, with indignation and disgust."

"These deficiencies are more to be lamented, where, as sometimes happens, a Hindú is the author. From one of that nation we might have expected to have learnt what were the feelings, hopes, faiths, fears, and yearnings, of his subject race ; but, unfortunately, he rarely writes unless according to order or dictation, and every phrase is studiously and servilely turned to flatter the vanity of an imperious Muhammadan patron. There is nothing to betray his religion or his nation, except, perhaps, a certain stifihess and affectation of style, which show how ill the foreign garb befits him. With him, a Hindú is "an infidel," and a Muhammadan "one of the true faith," and of the holy saints of the calendar, he writes with the fervour of a bigot. With him, when Hindús are killed, "their souls are despatched to hell," and when a Muhammadan suffers the same fate, "he drinks the cup of martyrdom." He is so far wedded to the set phrases and inflated language of his conquerors, that he speaks of "the light of Islám shedding its refulgence on the world," of "the blessed Muharram," and of "the illustrious Book." He usually opens with a "Bismillah," and the ordinary profession of faith in the unity of the Godhead, followed by laudations of the holy prophet, his disciples and descendants, and indulges in all the most devout and orthodox attestations of Muhammadans."

"The main military purpose and scheme of the Dictators is to produce quick results, to avoid a prolonged war. A prolonged war never suits dictators."

"I have never seen a human being who more perfectly represented the modern conception of a robot... His smile of Siberian winter, his carefully measured and often wise words, his affable demeanour, combined to make him the perfect agent of Soviet policy in a deadly world."

"The desertion of an ally, especially from fear of war, saps the spirit of an army. The sense of being forced to yield depresses both officers and men."

"[T]he deep difference between the Prime Minister and myself... The Prime Minister has believed in addressing Herr Hitler through the language of sweet reasonableness. I have believed that he was more open to the language of the mailed fist."

"History... we are told is mainly the record of the crimes, follies, and miseries of mankind..."

"Hitler rejoined that the Army was the instrument of the State, that he was the head of the State, and that the Army and otehr forces owed unquestioning obedience to his will. On this Beck resigned... For Beck there remained only a tragic but honourable fate."

"[T]here were always two Polands; one struggling to proclaim the truth and the other grovelling in villainy."

"The other day Lord Halifax said that Europe was confused. The part of Europe which is confused is that part ruled by parliamentary governments. I know of no confusion on the side of the great Dictators. They know what they want, and no one can deny that up to the present at every step they are getting what they want."

"Whatever may happen, foreign countries should know - and the Government are right to let them know - that Great Britain and the British Empire must not be deemed incapable of playing their part and doing their duty as they have done on other great occasions which have not yet been forgotten by history."

"Those who are prone by temperament and character to seek sharp and clear-cut solutions of difficult and obscure problems, who are ready to fight whenever some challenge comes from a foreign Power, have not always been right. On the other hand, those whose inclination is to bow their heads, to seek patiently and faithfully for peaceful compromise, are not always wrong. On the contrary, in the majority of instances they may be right, not morally but from a practical standpoint. How many wars have been averted by patience and persisting good will! Religion and virtue alike lend their sanctions to meekness and humility, not only between men but between nations."

"The belief that security can be obtained by throwing a small state to the wolves is a fatal delusion."

"Mussolini had been driven into the German system by sanctions so ineffectual that they had angered him without weakening his power. He might well have pondered with relish on Machiavelli's celebrated remark, "Men avenge slight injuries, but not grave ones." Above all, the Western Democracies had seemed to give repeated proofs that they would bow to violence so long as they were not themselves directly assailed."

"Hitler: ...Well, two years ago when we marched into the Rhineland with a handful of battalions - at that moment I risked a great deal. If France had marched then, we should have been forced to withdraw. . . . But for France it is now too late!"

"I do not believe that we can make progress in European appeasement if we allow the impression to gain currency abroad that we yield to constant pressure."

"Lord Halifax... This High Church Yorkshire aristocrat and ardent peace-lover, reared in all the smiling good will of former English life, who had taken his part in the war as a good officer, met on the other side the demon-genius sprung from the abyss of poverty, inflamed by defeat, devoured by hatred and revenge, and convulsed by his design to make the German race masters of Europe or maybe the world. Nothing came out of this but chatter and bewilderment."

"There is no merit in putting off a war for a year if, when it comes, it is a far worse war or one much harder to win."

"It is the fact that whereas "appeasement" in all its forms only encouraged their aggression and gave the Dictators more power with their own peoples, any sign of a positive counter-offensive by the Western Democracies immediately produced an abatement of tension."