Freda Bedi Cont'd (#3)

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Re: Freda Bedi Cont'd (#3)

Postby admin » Tue Dec 14, 2021 11:44 am

Pergamon [The Pergamon Altar of Zeus]
Hellenistic Period: c. 323-31 BCE
by Christopher L.C.E. Witcombe
Greek Art & Archaeology
arthistoryresources.net
175 BCE

One has to recall that after the Hyphasis mutiny, Alexander gave up his plans to march further east, and to commemorate his Indian expedition he erected twelve massive altars of dressed stone. Arrian writes:
He then divided the army into brigades, which he ordered to prepare twelve altars to equal in height the highest military towers, and to exceed them in point of breadth, to serve as thank offerings to the gods who had led him so far as a conqueror, and also as a memorial of his own labours. After erecting the altars he offered sacrifice upon them with the customary rites, and celebrated a gymnastic and equestrian contest. (V.29.1-2)

Curiously, unlike most writers who place the altars on the right bank of the river, Pliny places them on the left or the eastern bank:
The Hyphasis was the limit of the marches of Alexander, who, however, crossed it, and dedicated altars on the further bank. (Plin. HN 6.21)

Pliny’s crucial hint suggests a reappraisal of the riddle of the altars. Precisely how far east had Alexander and his men come? Although Bunbury holds that the location of the altars cannot be regarded as known even approximately, the Indian evidence sheds new light. Masson places the altars at the united stream of the Hyphasis and Sutlez. McCrindle also writes that the Sutlez marked the limit of Alexander’s march eastward; and this is precisely the locality from where Feroze Shah brought the pillar to Delhi.

-- An Altar of Alexander Now Standing at Delhi [EXPANDED VERSION], by Ranajit Pal, Bhandarkar Oriental Research Institute, Pune, India. January, 2006


The kingdom of Pergamon enjoyed great wealth and power for a hundred years or more before it was absorbed into the Roman Empire in 133 BCE. During this time, the city of Pergamon was embellished with two important monuments commemorating the defeat of invading Gauls: a statuary group set up on the city's acropolis, and a massive Ionic altar with a frieze showing the battle of the gods and giants.

The Attalid Monument

Pergamum had been a kingdom of minor importance until 230 BCE, when its king Attalus I (ruler from 241 to 197 BCE, with the title of king after about 230) defeated an invading force of Gauls from the north and briefly made himself master of Asia Minor. The event was celebrated in a series of statues of dead or dying Gauls, now known only from later copies which reveal the emergence of a distinctive Pergamene style responsive to the highly "civilized" demands of its patrons.

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The Attalid group of Gauls at Pergamon (reconstruction)

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Gaul and his wife. Roman copy from the Attalid group of c. 220 BCE. Height 6' 11". (Terme Museum, Rome)

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Dying Gaul (Trumpeter). Roman copy from the Attalid group of c. 220 BCE. Height 36-1/2". (Capitoline Museum, Rome)

The Great Altar

The Great Altar was by far the largest sculptural complex created in the ancient world, a work so grandiose and imposing that the author of the Biblical Book of Revelation later called it "Satan's seat." It was erected as a memorial to the war against the Gauls.

The Altar was erected some 50 years after the Attalid Group. It stood on a 20-foot-high platform, surrounded by an Ionic colonnade. It originally stood within the elaborate enclosure in the open air.

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Present remains of the Great Altar of Zeus, Pergamon. Most of the material excavated by Carl Humann (1839-96) in the late 1870s and early 1880s was transported to Berlin

The approach was from the back, so that only after walking round the building did the great flight of steps leading up to the altar come into view.

Running round the base was a sculptural frieze (only part of which survives) some 7.5 feet high and, in all, more than 300 feet long. (The remains of the building were dismantled after excavation in the late nineteenth century and re-erected in the Berlin Museum in about 1900.)

The first and larger frieze is devoted to a battle between gods and giants, the gods being the full height of the relief slabs and the giants even bigger, only their huge menacing torsos being visible. Muscles swell in great hard knots, eyes bulge beneath puckered brows, teeth are clenched in agony. The writhing, overpowering figures seem contorted, stretched, almost racked, into an apparently endless, uncontrolled (in fact, very carefully calculated) variety of strenuous, coiling postures to which the dynamic integration of the whole composition is due. Rhythmic sense is felt very strongly a plastic rhythm so compelling that the individual figures and complex groups are all fused into a single system of correspondences throughout the whole design. Deep cutting and under-cutting produce strong contrasts of light and dark which heighten the drama. The naturalism is extreme and is taken to such lengths that some of the figures break out of their architectural frame altogether and into the spectator's space.

The author has read in the works of good historians that these columns of stone had been the walking sticks of the accursed Bhim, a man of great stature and size. The annals of the infidels record that this Bhim used to devour a thousand mans of food daily, and no one could compete with him ..... In his days all this part of Hind was peopled with infidels, who were continually fighting and slaying each other. Bhim was one of five brothers, but he was the most powerful of them all. He was generally engaged in tending the herds of cattle belonging to his wicked brothers, and he was accustomed to use these two stone pillars as sticks to gather the cattle together. The size of the cattle in those days was in proportion to that of other creatures. These five brothers lived near Delhi, and when Bhim died these two columns were left standing as memorials of him .....

-- XVI. Tarikh-i Firoz Shahi, of Shams-i Siraj 'Afif, Excerpt from The History of India As Told By Its Own Historians: The Muhammadan Period, edited from the posthumous papers of the Late Sir H.M. Elliot, K.C.B., East India Company's Bengal Civil Service, by Professor John Dowson, M.R.A.S., Staff college, Sandhurst, Vol. III, P. 269-364, 1871


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Altar of Zeus, from Pergamon. c. 175 BCE. Marble, reconstructed and restored. (Staatliche Museen, Berlin)

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The great frieze shows how the Hellenistic taste for emotion, energetic movement, and exaggerated musculature could be translated into relief sculpture. In a detail illustrating Athena's destruction of a son of Gaia, the Titan earth goddess, the energy of the juxtaposed diagonal planes seems barely contained. Athena spreads out both arms, the left bearing her shield.

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Athena Battling with Alcyoneus from the East Frieze, Altar of Zeus, Pergamon. c. 175-150 BCE Marble, height (of frieze) 7' 7". (Staatliche Museen, Berlin)

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Athena's right hand grasps the luxuriant hair of her adversary Alcyoneus. He is perfectly human except for big wings. Alcyoneus stretches out his left arm in a gesture of supplication, while with his right hand he tries to tear the hand of Athena away from his hair. The long winding strands surround his face like snakes. His features reflect deep anxiety. His mouth is open as if shouting for mercy, the nostrils are dilated, the eyes look up imploringly, full of deep anguish. The eyebrows are drawn, the forehead is wrinkled. His supplication is supported by his mother Ge (or Gaia), the earth, whose upper body appears; both hands are lifted to Athena. Her pleading, however, is in vain. The figure of Nike has appeared at the right to give Athena the crown of victory.

This mythical battle between pre-Greek Giants and Greek Olympians recurs in Hellenistic art partly as a result of renewed threats to Greek supremacy. Unlike the Classical version, however, Pergamon's reveled in melodrama. frenzy, and pathos. King Attalus I defeated the invading Gauls in 238 BCE, making Pergamon a major political power. Later, under the rule of Eumenes II (197 - c. 160 BCE), the monumental altar dedicated to Zeus was built to proclaim the victory of civilization over the barbarians. Greece was trying to reassert its superiority, as Athens had done in building the Parthenon following the Persian Wars. But Hellenistic art, especially in its late phase, reflects the uncertainty and turmoil of the period. By the end of the first century BCE the Romans were in complete control of the Mediterranean world and, with the ascendancy of Augustus in 31 BCE, the scene was set for the beginning of the Roman Empire.

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Mysia [Pergamon]
by Wikipedia
Accessed: 12/14/21

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Ancient Region of Anatolia
Acropolis of Pergamon
Location North-western Anatolia
Largest city Pergamon
Inhabitants Mysians
Language Mysian
Achaemenid satrapy Phrygia
Roman province Asia

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Anatolia/Asia Minor in the Greco-Roman period. The classical regions, including Mysia, and their main settlements

Mysia (UK /ˈmɪsiə/, US /ˈmɪʒə/ or /ˈmiːʒə/; Greek: Μυσία, Latin: Mysia, Turkish: Misya) was a region in the northwest of ancient Asia Minor[1] (Anatolia, Asian part of modern Turkey). It was located on the south coast of the Sea of Marmara. It was bounded by Bithynia on the east, Phrygia on the southeast, Lydia on the south, Aeolis on the southwest, Troad on the west and by the Propontis on the north. In ancient times it was inhabited by the Mysians, Phrygians, Aeolian Greeks and other groups.

Geography

The precise limits of Mysia are difficult to assign. The Phrygian frontier was fluctuating, while in the northwest the Troad was only sometimes included in Mysia.[1] The northern portion was known as "Lesser Phrygia" or (Ancient Greek: μικρὰ Φρυγία, romanized: mikra Phrygia; Latin: Phrygia Minor), while the southern was called "Greater Phrygia" or "Pergamene Phrygia". Mysia was in later times also known as Hellespontine Phrygia (Ancient Greek: Ἑλλησποντιακὴ Φρυγία, romanized: Hellespontiake Phrygia; Latin: Phrycia Hellespontica) or "Acquired Phrygia" (Ancient Greek: ἐπίκτητος Φρυγία, romanized: epiktetos Phrygia; Latin: Phrygia Epictetus), so named by the Attalids when they annexed the region to the Kingdom of Pergamon.[2]

Under Augustus, Mysia occupied the whole of the northwest corner of Asia Minor, between the Hellespont and the Propontis to the north, Bithynia and Phrygia to the east, Lydia to the south, and the Aegean Sea to the west.[3]

Land and elevation

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Coin of Kyzikos, Mysia. Circa 550–500 BC

The chief physical features of Mysia are the two mountains—Mount Olympus at (7600 ft) in the north and Mount Temnus in the south, which for some distance separates Mysia from Lydia and is afterwards prolonged through Mysia to the neighbourhood of the Gulf of Adramyttium. The major rivers in the northern part of the province are the Macestus and its tributary the Rhyndacus, both of which rise in Phrygia and, after diverging widely through Mysia, unite their waters below the lake of Apolloniatis about 15 miles (24 km) from the Propontis. The Caïcus in the south rises in Temnus, and from thence flows westward to the Aegean Sea, passing within a few miles of Pergamon. In the northern portion of the province are two considerable lakes, Artynia or Apolloniatis (Abulliont Geul) and Aphnitis (Maniyas Geul), which discharge their waters into the Macestus from the east and west respectively.[1]

Cities

The most important cities were Pergamon in the valley of the Caïcus, and Cyzicus on the Propontis. The whole sea-coast was studded with Greek towns, several of which were places of considerable importance; thus the northern portion included Parium, Lampsacus and Abydos, and the southern Assos, Adramyttium. Further south, on the Eleatic Gulf, were Elaea, Myrina and Cyme.[1]

History

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Coin of Mysia, 4th century BC

A minor episode in the Trojan War cycle in Greek mythology has the Greek fleet land at Mysia, mistaking it for Troy. Achilles wounds their king, Telephus, after he slays a Greek; Telephus later pleads with Achilles to heal the wound. This coastal region ruled by Telephus is alternatively named "Teuthrania" in Greek mythology, as it was previously ruled by King Teuthras. In the Iliad, Homer represents the Mysians as allies of Troy, with the Mysian forces led by Ennomus (a prophet) and Chromius, sons of Arsinous. Homeric Mysia appears to have been much smaller in extent than historical Mysia, and did not extend north to the Hellespont or the Propontis. Homer does not mention any cities or landmarks in Mysia, and it is not clear exactly where Homeric Mysia was situated, although it was probably[original research?] located somewhere between the Troad (to the northwest of Mysia) and Lydia/Maeonia (to its south).

A number of Mysian inscriptions have survived in a dialect of the Phrygian language, written using a variant of the Phrygian alphabet. There are also a small number of references to a Lutescan language indigenous to Mysia in Aeolic Greek sources.[4]

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Coin of Orontes as Satrap of Mysia, Adramyteion – c. 357–352 BC

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Coinage of Memnon of Rhodes, Mysia. Mid-4th century BC

Under the Persian Achaemenid Empire, the northwest corner of Asia Minor, still occupied by Phrygians but mainly by Aeolians, was called "Phrygia Minor" – and by the Greeks "Hellespontos".

After Rome's defeat of Antiochus the Great in the Roman-Syrian War of 192 to 188 BC, the area, which had been held by the Diadoch Seleucid Empire, passed to Rome's ally, the kingdom of Pergamon, and, on the death of King Attalus III of Pergamon in 133 BC, to Rome itself, which made it part of the province of Asia[1] and, later, a separate proconsular Roman province, called "Hellespontus".[3]

According to the Acts of the Apostles,[5] the apostles Paul, Silas and Timothy came to (or passed by) [6] Mysia during Paul's second missionary journey. The narrative suggests that they were uncertain where to travel during this part of the journey, being "forbidden by the Holy Spirit to preach the word in Asia".[7] Shortly afterwards Paul had a vision of a "man of Macedonia" who invited the apostles to travel westwards to Macedonia.

Ancient bridges

The remains of several Roman bridges can still be found:

• Aesepus Bridge across the Aesepus (Gönen Çayı)
• Constantine's Bridge across the Rhyndacus (Adırnas Çayı)
• Makestos Bridge across the Makestos (Susurluk Çayı)
• White Bridge across the Granicus (Biga Çayı)

See also

• Ancient regions of Anatolia
• Mysians
• Mysian language
• Telephus
• Aeolis

References

1. One or more of the preceding sentences incorporates text from a publication now in the public domain: Hasluck, Frederick William (1911). "Mysia". In Chisholm, Hugh (ed.). Encyclopædia Britannica. 19 (11th ed.). Cambridge University Press. pp. 115–116.
2. Strabo, Geographia, XII.5.3
3. William Smith, New Classical Dictionary of Biography, Mythology, and Geography, entry: "Mysia"
4. Titchener, J.B. (1926), Synopsis of Greek and Roman Civilization, Cambridge MA
5. Acts 16:7–8
6. Acts 16:7 states Greek: ελθοντες κατα την μυσιαν, 'to Mysia' in most English translations, whereas Acts 16:8 states Greek: παρελθοντες δε την μυσιαν, generally translated 'passing by Mysia' and in some cases 'bypassing Mysia', e.g. Holman Christian Standard Bible; all references taken from BibleGateway.com accessed 23 September 2015
7. Acts 16:6
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Re: Freda Bedi Cont'd (#3)

Postby admin » Wed Dec 15, 2021 3:40 am

Investigation of the Correctness of the Historical Dating
by Wieslaw Z. Krawcewicz, Gleb V. Nosovskij and Petr P. Zabreiko
February 9, 2006

In the sixteenth century D. Arcilla, a professor of Salamanca University in Spain, claimed that all ancient history was a fabrication made in the middle ages. The director of the French Royal Library, Jean Hardouin (1646-1729) declared that practically all the antiquities and ancient texts were created (or falsified) after 12th century. The most famous scientist of that epoch, Sir Isaac Newton (1642-1727), was also against the chronology of Scaliger and Petavius. Newton published a large monograph entitled "The Chronology of Ancient Kingdoms Amended," in which he re-dated key ancient events by shifting them several hundreds years forward.

-- Investigation of the Correctness of the Historical Dating, by Wieslaw Z. Krawcewicz, Gleb V. Nosovskij and Petr P. Zabreiko


In modern times mathematics has become an inseparable part of human culture, in which it plays a fundamental role. Throughout the centuries mathematics has been a crucial tool in the hands of mankind. It has allowed us to understand the fundamental principles of the universe, for example Newton's law of gravity, Einstein's equivalence of mass and energy, Maxwell's equations of electromagnetism, the laws of quantum mechanics for elementary particles, and even the Big Bang theory. The advances in interplanetary exploration and rapid development of computer technology wouldn't have been possible without mathematics.

Scientists, in their struggle to improve our understanding, have untangled the principal problems of biology and unveiled the secrets of life. However, the times when it was sufficient for a biologist to know only elementary arithmetic and graphs of functions are long gone. Today, they need much more advanced mathematics like linear and multilinear algebras, mathematical analysis, the theory of differential and functional equations, statistics and discrete mathematics. Branches of biology like genetics or ecology are considered as parts of mathematics. Mathematics also opens new possibilities for medicine. Mathematical models are used to understand our bodies and to find optimal treatment for diseases.

More and more mathematics is used in the social sciences like economics, psychology, sociology, demography, social epidemiology and criminology. Not surprisingly, mathematics is also trying to make its contribution in history, where it addresses a very serious problem of reliability of the accounts of historical events. How can we be sure that the historical events that we learn about in school or from books really took place? Maybe some of them are simply fairy tales that, because of some mysterious circumstances, are considered now to be historical facts.

History of the Global Chronology

The fundamental question that should be asked is what is the origin of our historical knowledge. We all learned our history at school and generally accepted it as a true description of the actual events. However, even in our lifetime some of the recent historical events that we witnessed are not always described in the way we remember them. How can we be sure that the description of the events that took place centuries ago is accurate? Moreover, why should we believe that these historical events really happened at the time and place that is allocated to them? In order to answer these questions we must look at the history of history.

The early historians (for example Thucydides, Herodotus, Ssu-ma Ch'ien and others) were describing history of small territories over short periods of time. Ancient and medieval manuscripts that are available today usually present accounts of events in separate countries over a time scale of no more than one or two centuries. The fundamental problem encountered by historians in 16th and 17th centuries working on reconstruction of the global history of mankind was putting together in chronological order all of the manuscripts, chronicles and other historical documents to obtain a unified and consistent account of all historical events. This was an extremely difficult problem for that time. The main obstacle was that most of the manuscripts were not dated, or used an unknown or archaic system of dating, and contained only a description of a sequence of successive events. It should be stressed out that the most of historical documents that we have today, related to ancient and medieval times, are not original but only copies made some time ago, often under suspicious circumstances.


The idea of reconstructing global history emerged during the late Renaissance. The official historical chronology, presently commonly acknowledged, was originated by the Italian theologian and scientist I. Scaliger (1540-1609). He determined the exact dates of the most important historical events like the Peloponnesian War, Trojan War, founding of Rome, etc., but did not prove none of his dates. His followers continued this work and it is commonly accepted that the official chronology was given its final shape by D. Petavius (1583-1652). It is strange that other historians, in spite of the scientific advantages, very rarely modified the dates of the basic historical events assigned by Scaliger and Petavius.

In summary, according to Scaliger, Petavius and their followers, the events of the ancient world took place from about 3,500 years B.C. till the fifth century A.D. As their results were never independently confirmed, there is an outstanding question of the credibility of this chronology. By the way, not all of the statements made by Scaliger turned out to be true, as for example, his geometrical proof of the quadrature of the circle, which he defended ferociously all his life.


Critics of the Traditional Chronology

Even among scholars, not all contemporaries of Scaliger and Petavius, supported their chronology. For example, in the sixteenth century D. Arcilla, a professor of Salamanca University in Spain, claimed that all ancient history was a fabrication made in the middle ages. The director of the French Royal Library, Jean Hardouin (1646-1729) declared that practically all the antiquities and ancient texts were created (or falsified) after 12th century. The most famous scientist of that epoch, Sir Isaac Newton (1642-1727), was also against the chronology of Scaliger and Petavius. Newton published a large monograph entitled "The Chronology of Ancient Kingdoms Amended," in which he re-dated key ancient events by shifting them several hundreds years forward. There were many more scientists, philologists, historians, and jurists who objected to the chronology of Scaliger and Petavius. We should also mention recent and contemporary critics of the conventional chronology in Germany, including W. Kammeier, H. Illig, U. Topper, H-U. Niemitz, G. Heinsohn, and C. Blöss (see [13,14,15]).

Nicolai A. Morozov and His Version of Chronology

The first scholar who suggested new powerful methods to correct chronological mistakes, was prominent Russian scientist N.A. Morozov (1854-1946). He published a fundamental monograph composed of seven large volumes, entitled "Christ. History of Human Culture from the Standpoint of the Natural Sciences" (see [1]). Morozov analyzed in it the conventional chronology using the latest discoveries in mathematics, astronomy, linguistics, philology and geology. He suggested a new version of the global chronology and a historical reconstruction. According to N.A. Morozov all the ancient events occurred after 3rd century AD.

Anatoly T. Fomenko and His Version of Chronology

In 1970s at the Moscow State University, a group of young mathematicians undertook the task of the verification and further development of Morozov's research in global chronology. One of them, Professor A.T. Fomenko introduced several new methods of independent dating and after several years of investigation he proposed a new version of global chronology, which was even more radical that the version of N.A. Morozov. He claimed that the recorded history of mankind started not earlier than the year 900 AD, while the majority of historical events, which make our history, refer to the time after the year 1300 AD (see [2,3]).

The New Chronology

In collaboration with G.V. Nosovskij, A.T. Fomenko continued his work on the development of new independent scientific methods for dating of ancient events. In 1993-1996, completely new results were established by them on the chronology of Russia and China. Their work resulted in stating the New Chronology, which is a new concept of the global chronology and history. It is based on the chronological version of A.T. Fomenko, to which new proofs and improvements were introduced. It led to the further shifting of the "starting point" of the known history to the 11th century AD (see [6,7,8]).

We should mention an important pillar of this theory, which is the astronomical dating of the Ptolemy's Star Catalogue in "Almagest" obtained by A.T. Fomenko, V.V. Kalashnikov and G.V. Nosovskij (see [4]).
In the conventional chronology the epoch of Ptolemy, who was the last great astronomer of the antiquity, is considered to be the second century AD. However, the analysis of vast amount of the astronomical information contained in his star catalogue proved that the only possible time of creation of this catalogue was from 7th to 13th century AD, which is at least 500 years later. Consequently, it is impossible that this astronomical data was collected in the second century. This result strongly contradicts the conventional chronology of Scaliger and Petavius, while it perfectly fits the New Chronology.


Methods of the New Chronology

It is an interesting question, how the above claims could be made and justified. In fact, this work started with constructing a large chronological table covering all periods of human history. Next, it was attempted to discover in it some unusual phenomena, contradictions and disagreements, simply something that could never happen. Apparently, this idea was not easy to carry out. Numerous heavy books devoted to the chronology are arranged in a frustrating manner (see [10,11]). There are no modern monographs presenting a detailed description of the global chronology, useless to even mention proofs of its correctness in principle.

A.T. Fomenko and his collaborators compiled a global chronology table using all available sources such as old chronicles, chronological tables, including the Blair's canonical chronological tables and the most recent monographs. In spite of the fact that the available data from different sources didn't always match, they were able to put together the global chronology enclosing almost the whole history of the mankind. This massive work could be done only with the use of computers.

From the point of view of mathematics, the chronology represent an object called a function. More precisely, we can write it as a function denoted by H(t, x1,x2), which depends on the three variables: t - the time of a historical event and (x1,x2) - the geographical coordinates (longitude and latitude) of the place where this event occurred, or we can simply say that its domain is the Cartesian product of numeric half line and the sphere. The values of the function H(t, x1,x2) represent the fragments of historical recordings describing this particular event.

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Figure 1

The above Figure 1 illustrates the "chronology" function H. On the left hand side of Figure 1 the concentric spheres represent the domain of H. More precisely, the red arrow stands for the time axis where the points correspond to specific dates. For example, the inside coloured sphere illustrates events of the year 1320 at specific locations. The larger spheres on this figure correspond to the years 1415 and 1985. In this way, with every date in history we can associate a sphere on which the corresponding events are indicated. To every place on the Earth we can associate a ray originating at its centre to mark the dates of the events that occurred at this place. The books symbolize available descriptions of the historical events. The green arrows indicate the exact fragments of the available descriptions corresponding to certain concrete events. Briefly, the chronology is a database parameterized by points of the Cartesian product R+ x S2, i.e. the product of the half-axis R+ and the sphere S2. Naturally, this function is not convenient for mathematical analysis. Clearly the set of values of the function H does not have any natural mathematical structure. However, the information contained in the function H allows us, on the one side, to construct a variety of scalar (numeric) functions which can be easily analyzed with mathematical methods, and on the other side, to provide essential information on the nature of the historical events. An example of a simple scalar function, which can be easily extracted from the historical database, is the functions of the time-span of the reign of subsequent rulers belonging to a certain specific dynasty. Such a `dynasty' function can be illustrated by its graph, see Figure 2.

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Figure 2

On the horizontal axis are placed the subsequent numbers of the consecutive rulers (or names of kings, emperors, etc.) and on the vertical axis is marked the length of the reign of the corresponding ruler. We will call such a sequence of rulers a numerical dynasty or simply a dynasty. The dynasty in the above example consists of 12 rulers.

There is another way to analyze chronicles by extracting numerical information from them. For example we can associate with a text X a sequence of integers, which are the numbers of words H(X(T)) in the chapter describing the year T (or simply the volume of a year fragment). We call H(X(T)) the volume function for X. There are also possibilities for other numerical functions like the number of references to the year T in subsequent years, the number of all names of historical persons listed in the text, or the frequencies showing how often these names were mentioned in the whole text. In his monograph [2], A.T. Fomenko used these functions to analyze similarities and differences between documents referring either to the same epoch or two different epochs. It is clear that for two different documents X and Y the functions H(X(T)) and H(Y(T)) can be completely different even if they refer to the same epoch. However, if the functions H(X(T)) and H(Y(T)) have local maxima practically at the same positions it means that these two chronicles describe the same historical epoch. A.T. Fomenko called it the principle of maximal correlation. This principle was empirically checked using the reliable historical data of 16th - 19th centuries, and its correctness was confirmed. Therefore, the locations of the maxima constitute the numerical data that can be associated with the text X in order to characterize the epoch it is referring to.

The methods of Fomenko are based on theoretical and numerical analysis of these and other similar functions describing historical data. In particular, he introduces a routine for distinguishing functions referring to different dynasties and defines a certain measure of distinctiveness between them (or a probability measure for distinctiveness). In simple words, he found a way to measure a `distance' between the above numerical functions (like for example dynasty functions) in a similar way to measuring distance between two different locations. Mathematicians say that in such a situation they are dealing with a metric space. The geometry of such metric spaces is definitely different from the geometry we learn in school, but the usual properties related to the measurement of distances are still valid in these spaces. If a distance between towns A and B is less than one kilometre we are justified to think that in fact A and B represent the same town. Similarly, if in the space of functions a distance between two dynasty functions is sufficiently small we may think that indeed they represent the same dynasty. These methods were extensively tested on the data referring to well documented. It was proved that if two dynasty functions (for 15 rulers) or volume functions were not related, the measure of distinctiveness between numerical functions associated with these dynasties was between 1 and 10-4. However, in the case of related events from the same epoch, the measure of distinctiveness was never higher than 10-8.

Sandrocottos was also Piyadassi.

— We have read of "Asoka the Buddhist Emperor of India," and "The first and most authentic records are the rock and pillar edicts of Raja Priyadasi ....the reputed grandson of Sandrocottos. The second ... consist of the Buddhist Chronicles of the Rajah of Megadha. " From a careful study of these two classes of records, Talboys Wheeler, whose "History of India" appeared in 1874, that is, before the traditional conventions of Orientalists took the fatally rigid shape which they have since assumed, drew his picture of Raja Priyadarsi Asoka and found how like his picture was to that of the Greek Sandrocottus as depicted by Megasthenes. Asoka, while young, "was at variance with his father, and seems to have gone into exile like another Rama. He is said to have been appointed to the Government of the distant province of Ujjain, and subsequently to have repressed a revolt in Taxila in the Panjab ...The main incidents of Asoka's early career thus present a strange similarity to those recorded of Sandrokottos by Greek writers. Sandrokottos was also an exiled prince from Pataliputra, and he ultimately drove the Greeks from Taxila. Again, Asoka usurped a throne and founded an empire, so did Sandrokottos. Asoka originally professed the Brahmanical religion, and then embraced the more practical religion of the edicts. Sandrokottos sacrificed to the Gods in Brahmanical fashion, but he also held a great assembly every year in which every discovery was discussed which was likely to prove beneficial to the earth, to mankind and to animals generally.... It would be a startling coincidence if the great sovereign whose religion of duty without deity has been engraven for more than twenty centuries on the rocks and pillars of India, should prove to be the same prince who met Alexander at Taxila, who offended the Macedonian conqueror by his insolence and assumption, who expelled the Greeks from the Panjab during the wars of Alexander's successors, and ultimately married the daughter of Seleukos Nikator." In fact Talboys Wheeler had little doubt that Sandrokottos of the Greeks and Asoka of the Buddhists were identical. In one or two places he calls Asoka "the reputed grandson of Sandrocottus or Chandragupta" and adds in a note, "The term 'reputed grandson' is here used advisedly. It will appear hereafter that there is reason to believe that the name Sandrocottos and Asoka are applied to the same individual." The title Asokaditya applied to the king in the Kaliyugarajavrttanta confirms the conjecture made by Talboys Wheeler from internal evidence.

History of Classical Sanskrit Literature, by Kavyavinoda, Sahityaratnakara M. Krishnamachariar, M.A., M.I., Ph.D., Member of the Royal Asiatic Society of London (Of the Madras Judicial Service), Assisted by His Son M. Srinivasachariar, B.A., B.L., Advocate, Madras, 1937


Diodotus was born between 315-300 BC, likely to parents established as nobles in Bactria. His father (also Diodotus) was believed to have been a dignitary and Diadochi of Alexander the Great, awarded land in Bactria.

The region of Bactria, which encompassed the Oxus river Valley in modern Afghanistan and Tajikistan, was conquered by Alexander between 329 and 327 BC and he settled a number of his veterans in the region. In the wars which followed Alexander's death in 323 BC, the region was largely left to its own devices, but it was incorporated in the Seleucid empire by Seleucus I between 308 and 305 BC, along with the rest of the territories that Alexander had conquered in Iran and Central Asia. Seleucus entrusted the region to his son and co-regent, Antiochus I, around 295 BC. Between 295 and 281 BC, Antiochus I established firm Seleucid control over the region. The region was divided into a number of satrapies (provinces), of which Bactria was one. Antiochus founded or refounded a number of cities on the Greek model in the region and he opened a number of mints to produce coinage on the Attic weight standard. After Antiochus I succeeded his father as ruler of the Seleucid empire in 281 BC, he entrusted the east to his own son, Antiochus II who remained in this position until he in turn succeeded to the throne in 261 BC.[8]

Diodotus became Seleucid satrap (governor) of Bactria during Antiochus II's reign, thus about a generation after the original establishment of Seleucid control over the region .... Archaeological evidence for the period comes largely from excavations of the city of Ai-Khanoum, where this period saw the expansion of irrigation networks, the construction and expansion of civic buildings, and some military activity...

At some point, Diodotus [Reign: c. 255 or 245 BC – c. 235 BC] seceded from the Seleucid empire, establishing his realm as an independent kingdom, known in modern scholarship as the Graeco-Bactrian kingdom. The event is mentioned briefly by the Roman historian Justin:
Diodotus, the governor of the thousand cities of Bactria, defected and proclaimed himself king; all the other people of the Orient followed his example and seceded from the Macedonians [i.e. the Seleucids].

— Justin Epitome of Pompeius Trogus 41.4...


The limited archaeological evidence reveals no signs of discontinuity or destruction in this period. The transition from Seleucid rule to independence thus seems to have been accomplished peacefully....

The literary sources stress the prosperity of the new kingdom. Justin calls it "the extremely prosperous empire of the thousand cities of Bactria.", while the geographer Strabo says:
The Greeks who caused Bactria to revolt grew so powerful on account of the fertility of the country that they became masters, not only of Ariana, but also of India, as Apollodorus of Artemita says: and more tribes were subdued by them than by Alexander... Their cities were Bactra (also called Zariaspa, through which flows a river bearing the same name and emptying into the Oxus), and Darapsa, and several others.

— Strabo Geography 11.11.1

[A]rchaeological evidence makes clear that goods and people continued to move between Bactria and the Seleucid realm.

Diodotus died during the reign of Seleucus II, sometime around 235 BC, probably of natural causes. He was succeeded by his son Diodotus II. The new king concluded a peace with the Parthians and supported Arsaces when Seleucus II attacked him around 228 BC. Diodotus II was subsequently killed by an usurper, Euthydemus [a Greco-Bactrian king], who founded the Euthydemid dynasty....

Diodotus appears also on coins struck in his memory by the later Graeco-Bactrian kings Agathocles and Antimachus. These coins imitate the original design of the tetradrachms issued by Diodotus I, but with a legend on the obverse identifying the king as Ancient Greek: ΔΙΟΔΟΤΟΥ ΣΩΤΗΡΟΣ ('Of Diodotus Soter' [saviour]).

-- Diodotus I, by Wikipedia


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Ai-Khanoum was located at the very doorstep of India.

Ai-Khanoum was a center of Hellenistic culture at the doorstep of India, and there was a strong reciprocal awareness between the two areas. A few years after the foundation of the city, around 258 BC, the Indian Emperor Ashoka [Reign: c. 268 – c. 232 BCE] was carving a rock inscription in Greek and Aramaic addressed to the Greeks in the region, the Kandahar Edict of Ashoka, in the nearby city of Kandahar.

-- Ai-Khanoum, by Wikipedia


The work of Fomenko and his collaborators proves that the statistical analysis can be successfully applied to analyze the numerical data contained in historical documents. A.T. Fomenko and G.V. Nosovskij also developed several other statistical criteria for distinguishing or recognizing identical sequences of historical events. We should mention for example the method of detecting of chronological shifts based on the names distribution in chronicles and the method of relation matrices used to recognize duplicates and decompose chronicles into its source fragments (see [6]).

What is Wrong With the Traditional Chronology

It is difficult to imagine that two different dynasties could have identical or almost identical dynasty functions. The probability of such a coincidence is extremely small already for dynasties composed of 10 rulers. Nevertheless, the number of such coincidences, for even longer dynasties of 15 rulers, turns out to be unexpectedly large. N.A. Morozov, who noticed the coincidence between the ancient Rome and the ancient Jewish state, discovered the first examples of surprisingly identical pairs of dynasty graphs. A formal method to study such similarities was introduced by A.T. Fomenko (see the reference list in [2]).

There is another surprise, besides coincidence of the dynasty functions, the other numerical functions confirm with very high probability that these dynasties are indeed the same. It brings us to a suspicion that in fact we are dealing with repetitions in the conventional version of the history. Fomenko discovered dozens of strong coincidences, sometimes between three and more dynasties. But, there are no more such coincidences in the history of the better-documented epochs, for example starting from the 16th century.


That the history of Asoka matches that of Diodotus I line by line can only imply that they were one and the same person....

The Parthian Prince An-shih-kao, who dedicated his life to the spread of Buddhism, is clearly Diodotus...

Asoka does not refer to Diodotus because he was Diodotus himself...

Historians have denied Diodotus his true place in world history.


-- An Altar of Alexander Now Standing at Delhi [EXPANDED VERSION], by Ranajit Pal


Firuz Shah should be given all credit for the discovery and preservation of five Mauryan pillars. It is recorded that the scholars of his time had failed to decipher the Asokan edicts. But it is nowhere mentioned why Firuz attached so much importance to these, otherwise simple monolithic stone pillars. It is also not known why he decided to re-erect these columns inside or in front of mosques. It seems that after the re-erection of the Delhi-Topra pillar some Indian scholar of his time had informed him about some of the purports of the inscriptions.
On the base of the obelisk there were engraved several lines of writing in Hindi characters. Many Brahmans and Hindu devotees were invited to read them, but no one was able. It is said that certain infidel Hindus interpreted them as stating that no one should be able to remove the obelisk from its place till there should arise in the latter days a Muhammadan king, named Sultan Firoz, etc., etc.

-- XVI. Tarikh-i Firoz Shahi, of Shams-i Siraj 'Afif, Excerpt from The History of India As Told By Its Own Historians: The Muhammadan Period, edited from the posthumous papers of the Late Sir H.M. Elliot, K.C.B., East India Company's Bengal Civil Service, by Professor John Dowson, M.R.A.S., Staff college, Sandhurst, Vol. III, P. 269-364, 1871

This becomes more probable when we consider that Firuz Shah caused to be inscribed memories (Futuhat-i-Firuz Shahi), i.e. records of his achievements or regulations to be inscribed on the eight sides of the octagonal cupola in the Jami Mosque of Firuzabad, next to the pyramidal structure of the Delhi-Topra pillar. It is also not understood why Firuz erected his inscribed cupola before the Asokan pillar. Moreover one can find many parallels in the Asokan pillar edict of Kotla-Firuz Shah and in the Futuhat [K. A. Nizami, "The Futuhat i-Firuz as a Medieval Inscription, Proceedings of the Seminar on Medieval Inscriptions (Aliparh, 7974), pp, 28-33, where he compares the text of the Futuhat with the Delhi-Topra Pillar Edicts of Asoka and observes many striking similarities in both the texts.] which recorded Firuz's regulations, public works love of people, abolition of inhuman punishments, and harsh taxes, foundations of hospitals, colleges, towns, gardens, public baths, minarets, excavation of tanks, wells, construction of bridges, canals, preservation of ancient monuments and books (some of them translated from Sanskrit), extension of cultivation; and attempts of raising the morals of the people.

-- A Study of Asokan Pillars: Re-Erected by Firuz Shah Tughluq, by W. H. Siddiqi, Proceedings of the Indian History Congress, Vol. 36 (1975), pp. 338-344 (7 pages), 1975


As an example, we would like to discuss two dynasties, one the dynasty of the Holy Roman-German Empire (10th - 13th AD) and another one of the Jewish kings according the Bible (9th - 5th BC). On Figure 3, we represent the vertical time line with two graphs of reign durations on its opposite sides for comparison. On this chart, we start the dates for the dynasty of Jewish kings in the year zero, which is not a date according to some era but simply indicates the starting "zero" point for this dynasty. According to the Encyclopaedia Britannica, the beginning of this dynasty is around 922 B.C. Figure 3 was taken from A.T. Fomenko monograph [2].

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Figure 3

There are many more examples of similar dynasty pairs in the conventional chronology. For instance, the parallel between the first period of the Roman episcopate in 141-314 A.D. and the second period of the Roman episcopate in 314-532 A.D. is shown in Figure 4.

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Figure 4

On Figure 5, we present another pair of graphs, this time without annotations. All these graphs were also taken from the monograph [2].

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Figure 5

These parallels suggest that the traditional history of ancient times consist of multiple recounts of the same events scattered in many locations at various times. The first scientist who realized it was N.A. Morozov (see [1]). Further progress was made by A.T. Fomenko who succeeded to decipher the principle structure of these duplicates in Roman and Biblical history (see [2]). On Figure 6, we show a graphical representation of his result related to the Roman and European history. The chronological blocks annotated by the same letters (what we also emphasised by adding colours) represent duplicates in the conventional chronology.

Two other factors in the formation of this artificial structure, the received story of the early days, were the duplication of events actual or alleged, and the influence of current political tendencies and theories. The duplication of events, that is the assigning of what happened at one time to another much earlier date, in either the same or a slightly disguised form, while not peculiar to Roman history, has there found its widest application. It is not among the least of Pais's services that he has brought out with proper emphasis the great importance of this factor. So numerous are the examples, such as the repeated stories of Manlius, and the explanations of the Lacus Curtius, that it would be useless to linger over them. The reasons for such duplication are patent at the first glance, among them the stereotyped character and conduct of those who belonged to the same house, the desire of succeeding generations to imitate the deeds of their ancestors, and the fact that so many of the clans seem to have assumed in successive years the command against the same foes. Variations in later versions seem usually to have been intentionally made, in order that suspicion might be averted. Consulships, dictatorships and censorships were boldly attributed to the ancestors of those who had held these offices in historical times, and so notorious was the practice that even Cicero and Livy protested against it. In consequence of this same impulse, events of a later date were thrown back into earlier periods, as the fabled treaty of 508 B.C. between Rome and Carthage, and the establishment of the censorship in the days of Servius Tullius. The same tendency which has assigned to Charlemagne the achievements of more than one man produced such types as Appius Claudius and Coriolanus.

The last factor in the fabrication of Roman history upon which much weight must be laid, is that of the political attitude of the historian and his hero. Cato, as is well known, tried to do something to counteract this evil, by refusing to mention the names of those of whom he was writing, but nothing could have been farther from the purpose of all other Roman historians. One has only to read Livy's account of perfectly historical persons and events, to see how he deliberately warped or suppressed the truth in order to depreciate the services of those who represented opposite political views. Modern colorless critical history was something entirely unsupposable to the Roman mind. Education in morals and good citizenship, the avowed object of the Roman historian, demanded an expression on his part of what he considered right and patriotic, and a condemnation of the opposite. To the most critical and truth-seeking of Romans, even a writer like Froude would have seemed not only culpably impartial but absolutely impossible.

These elements have been recognized in some degree by all historians since Niebuhr, but the extent of their application has varied. We have in general come to regard the history of the regal period as legendary so far as details are concerned, but no such view has prevailed with regard to the republic. It is true that Mommsen in his Roemische Forschungen laid down the lines along which the investigation should proceed, and in his essays on Coriolanus, Spurius Maelius, Spurius Cassius and Marcus Manlius, demonstrated the non-historical character of many of the tales from the period of the early republic, but in these particular cases, the subjects were such as would most naturally be derived from mythical sources. Neither in his history nor in his essays, does Mommsen cast any serious doubt upon the truth of the main features of the traditional history of the period between the expulsion of the Kings and the fall of the decemvirate. The attitude of most scholars previous to 1898, may be illustrated by that of Pelham and Shuckburgh in their histories published in 1893 and 1894. Pelham, after explaining the reasons why the history of the early republic is subject to some extent to the same suspicions as that of the regal period, and stating that the "details are of no historical value," proceeds to relate the course of events in such a way as not to suggest for a moment that he discredits the main features of the narrative. Shuckburgh is much less skeptical and gives his readers to understand that he is treating of what is genuinely historical.

Hardened as we have become to the process of having long cherished beliefs destroyed, and prone as we are to welcome innovations in all things, we cannot overcome a sense of dismay at reading statements like these of Pais:
"We arrive therefore at the conclusion that the whole account of decemvirate, that is the creation of this magistracy, the sending of the embassy to Athens, the codification of the laws of the Twelve Tables, the circumstances and procedure with reference to Virginia, no less than the second secession of the plebs, the following passage of the Canuleian laws, and the revolution at Ardea, are the results of unskilful attempts to combine self-contradictory traditions, and have at bottom no historical or chronological value." ...

"In the case of all the history of Roman legislation before the decemvirate we are confronted with accounts not originally true and only altered by later changes, but produced by real and deliberate falsification.

"The pretended constitutional history of Rome, described by the annalists of the second and first centuries, is in direct opposition to the honest and sincere declaration of Polybius who asserted that it was difficult to explain the beginnings and successive modifications, and to foretell the future phases of the Roman constitution, since the institutions of the past, both private and public, were unknown."

This means that everything which has been handed down from the years before 440 B.C. is thoroughly discredited, and that the beginning of anything like genuine history must be placed after that date. It is doubtful if anything quite so destructive as this in the field of historical criticism has been effected for many years, and we are overpowered by the almost absolute negation involved. Painstaking labor and the utmost skill in the employment of great learning, have combined to produce a monumental work of the greatest importance, and one which forces itself upon the attention of all students of classical antiquity.

-- The Credibility of Early Roman History, by Samuel Ball Platner


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Figure 6

What Does Analysis of Astronomical Data Confirm?

One of the most important and convincing methods used for dating of historical events is the astronomical dating. For instance, the accurate astronomical computations indicate that the Peloponnesian war took place not in the 6th century BC, as it is assumed by the conventional chronology, but in the 11th century AD, or even later (see [2], Vol.1, pp. 20-22). A very important example was already mentioned; it is the dating of star catalogue in the Almagest (see [4]).

During the recent years a significant progress was done in the old problem of decoding and dating of ancient Egyptian zodiacs. It was discovered that the principal structure of a typical Egyptian zodiac was much more elaborated and complex than it was assumed before. In fact, the amount of the astronomical information contained in such a zodiac is completely sufficient not only to accurately calculate its date, but also to determine its correct decoding (see [11,12]).

Egyptian zodiac is nothing else than a symbolic representation of astronomical objects inside the zodiacal belt. One of the most famous examples is the Round zodiac from the Denderah temple in Egypt. On Figure 7 we show a drawing of this zodiac. We used colours to indicate figures with different types of astronomical meaning.

Image
Figure 7

Let us briefly explain the structure of an Egyptian zodiac (we refer to [11,12] for more details). It was discovered in [11,12] that an Egyptian zodiac presents an astronomical description of the whole calendar year during which the main date occurred. This date is encoded in the zodiac by its main horoscope. On Figure 7, the main horoscope on the Round zodiac is marked in yellow. Four solstices and equinox days, belonging to the same year, were described by partial horoscopes. In our example these horoscopes are marked in light-blue (see Figure 7). There also could be other astronomical scenes present (see the symbols marked in green on Figure 7). The whole structure of an Egyptian zodiac is illustrated on Figure 8.

Image
Figure 8

The results of astronomical dating of Egyptian zodiacs sharply contradict the conventional chronology (see [11,12]). For example the final astronomical solution for the main date on the Round Denderah zodiac was the morning of March 20, 1185 AD. Let us mention that in the same Denderah temple there was another large zodiac, usually called the Long Denderah zodiac. The date shown on this zodiac turned out to be April 22-26, 1168 AD. These two dates suggest that the Denderah temple was commemorating some events that occurred in 12th century AD. Of course, it completely contradicts the conventional chronology, but perfectly agrees with the New Chronology. The situation with other Egyptian zodiacs is even "worse," because it was proved that their dates in case of temple zodiacs range from the 12th to 15th century, and for some zodiacs in tombs and on coffins, they are even later.

What Critics of the New Chronology Say?

We will discuss some of typical arguments against the New Chronology. One of the most popular arguments in support of the conventional chronology is that the carbon-14 dating method supports it. But in fact it is not true. The carbon-14 method, which was discovered by Willard Libby, is based on the measurement of the radiocarbon level in organic samples. It assumes essentially uniform level of the isotope carbon-14 in every living material, but it is now clear that carbon-14 was never homogeneously distributed. In fact, in order to improve its "accuracy," the carbon-14 method was calibrated using samples of "known" age. It was done by constructing the so-called calibration curves, which are dependent on the conventional chronology. That means the carbon-14 dating method is secondary and is not able either [to] confirm or discard any chronological theory. In addition, the errors induced by this method exceed all reasonable time intervals. We would like to point out that if the global chronology was changed, the carbon-14 dating method would also work nicely with the new dating system. It is not possible to present here a complete discussion of this complicated problem (we refer the reader to [2], Vol.1, pp. 133-136, [3], Vol.1, pp. 184-214, and [13]).

There are other arguments, of different type, claiming that there is nothing abnormal in coincidence of dynasty functions for different dynasties. For instance, we know that the probability of having winning lottery is very small but still there are communities that have one or more lottery winners. So, even very unlike events could happen. Critics of the New Chronology often mention that biographies of certain rulers, like Napoleon and Hitler (both dictators) are quite similar, so by applying the method of Morozov and Fomenko we should consider them to be the same person and ultimately make a senseless statement that the first 20 years of the 19th century are simply the years thirties and forties of the 20th century. There are many more similar arguments, but all of them miss the point that extremely rare events only happen in large samples. For example, although the chances of having a winning lottery ticket are extremely small, nevertheless the probability that somebody wins is one. But, this is not the case with the unrelated dynasty functions, for which the coincidence in the whole sample is even less probable than the coincidence of two random fingerprints.

There is also a claim that the "strange" coincidences between dynasty functions could be removed by making appropriate corrections of the historical data. However, even with modified dates the probability arguments still hold.

Regarding the archaeological dating, we should point out that it is closely dependent on the conventional chronology. The usual dating procedure in archaeology is based on the comparison of the excavated objects with objects already dated. In this procedure, finding some objects of identifiable style or origin can lead to a conclusion of the age of the whole site. The whole process is highly subjective and cannot be considered as a proof of the conventional chronology.

References

• N.A. Morozov, Christ. The History of Human Culture from the Standpoint of the Natural Sciences). (In Russian), Moscow and Leningrad. 1926-1932, vols. 1-7. Second edition, Kraft & Lean, Moscow, 1997-1998, vols. 1-7 (8 books).

• A.T. Fomenko, Empirico-Statistical Analysis of Narrative Material and Its Applications to Historical Dating. Volume 1: The Development of the Statistical Tools. Volume 2: The Analysis of Ancient and Medieval Records. Kluwer Academic Publishers. 1994.

• A.T. Fomenko, New Methods of Statistical Analysis of Historical Texts. Applications to Chronology, Vol. 1-3. (In Russian). In the series: Russian Studies in Mathematics and Sciences. Scholarly Monographs in the Russian Language. Vol. 6-7. The Edwin Mellen Press. USA. Lewiston. Queenston. Lampeter. 1999.

• A.T. Fomenko , Kalashnikov V.V, Nosovskii G.V. Geometrical and Statistical Methods of Analysis of Star Configurations. Dating Ptolemy's Almagest. CRC Press. 1993, USA.

• A.T. Fomenko, G.V. Nosovskij, The New Chronology and Concept of Ancient Russian, English and Roman History." (In Russian). - Moscow, Moscow University Press, 1995, 1996.

• A.T. Fomenko, G.V. Nosovskij, Empire. (Russia, Turkey, China, Europe, Egypt. New Mathematical Chronology of Antiquity). (In Russian). - Moscow, "Factorial", 1996. New editions in 1997, 1998, 1999.

• A.T. Fomenko, G.V. Nosovskij. "Mathematical Chronology of the Biblical Events." (In Russian). - Moscow, Nauka, 1997.

• A.T. Fomenko, G.V. Nosovskij. "Reconstruction of General History. New Chronology." (In Russian) - Moscow, Publishing Company "Delovoi' Express", 1999, 2000.

• E. Bickerman, Chronology of the Ancient World. Thames & Hudson, London, 1968.

• J. Blair, Blair's Chronological and Historical Tables from the Creation to the Present Time etc. G.Bell & Sons, London, 1882.

• A.T. Fomenko, G.V. Nosovskij, New Chronology of Egypt. Astronomical Dating of the Egyptian Antiquities. (In Russian), Moscow, Veche 2001.

• A.T. Fomenko, T.N. Fomenko, W.Z. Krawcewicz, G.V. Nosovskij, Mysteries of the Egyptian Zodiacs and Other Riddles of Ancient History. To appear.

• Christian Blöss, Hans-Ulrich Niemitz, C14-Crash. (Das Ende der Illusion mit Radiokarbonmethode und Dendrochronologie datieren zu k\"onnen). Mantis Verlag, Gr\"afelfing, 1997.

• Wilhelm Kammeier, Die Fälschung der deutschen Geschichte, Adolf Klein Verlag, Leipzig, 1935.

• Wilhelm Kammeier, Die Wahrheit über die Geschichte des Spätmittelalters, Verlag für ganzheitliche Foeschung, Wobbenbühl, 1979.

• Isaac Newton, The Chronology of Ancient Kingdoms Amended, London 1728.

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Talk:New chronology (Fomenko)/Archive 1
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Accessed: 12/14/21

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Re: Freda Bedi Cont'd (#3)

Postby admin » Mon Dec 20, 2021 3:54 am

Streetlight effect
by Wikipedia
Accessed: 12/19/21

Librarian's Comment:

We bring this human foible to your attention at this turning because it appears to be the universal failing of orientalists to inflate their theories with convenient notions rather than putting them to the test of the evidence. During the period when many of the "archaeological discoveries" in India were being made, there was an excess of enthusiasm about recreating the fabled history of many territories and the dynasties that ruled over them. Very little work has ever been done to objectively place these discoveries in a rational, chronological framework based on their observable characteristics. Instead, there has been a dedicated effort to impose convenient meanings upon many discoveries that have no relationship with each other, in an effort to contrive "histories" from a melange of literature, rubble, and legend. As a result, the serious scholar is faced with a lack of serious scholarship with which to work. It is not possible to take scholarship seriously that fails to account for the evidence that important interpreters of early discoveries, most notably Fuhrer and Buhler, are irreparably tainted, as are all of their discoveries and conclusions, by the spectre of forgery and academic fabrication. And yet, this is the state of indology today. The lies of the past are still relied on as the foundations for today's study. And the accumulation of conveniently harvested information, like a rubbish heap of cultural detritus, does not provide a legitimate foundation for future study.


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It is harder to find something on the part of the floor that is not well lit.

The streetlight effect, or the drunkard's search principle, is a type of observational bias that occurs when people only search for something where it is easiest to look.[1][2][3][4] Both names refer to a well-known joke:

A policeman sees a drunk man searching for something under a streetlight and asks what the drunk has lost. He says he lost his keys and they both look under the streetlight together. After a few minutes the policeman asks if he is sure he lost them here, and the drunk replies, no, and that he lost them in the park. The policeman asks why he is searching here, and the drunk replies, "this is where the light is".[2]


The anecdote goes back at least to the 1920s,[5][6][7][8] and has been used metaphorically in the social sciences since at least 1964, when Abraham Kaplan referred to it as "the principle of the drunkard's search".[9] The anecdote has also been attributed to Nasreddin. According to Idries Shah, this tale is used by many Sufis, commenting upon people who seek exotic sources for enlightenment.[10]

See also

• McNamara fallacy

References

1. David H. Freedman (August 1, 2010). "The Streetlight Effect". Discover. Retrieved 2010-08-24.
2. David H. Freedman (2010). Wrong: Why Experts Keep Failing Us. Little, Brown and Company. ISBN 978-0-316-02378-8.
3. Sufism/Nasrudin on Wikibooks
4. Battaglia, Manuela; Atkinson, Mark A. (2015-04-01). "The Streetlight Effect in Type 1". Diabetes. 64 (4): 1081–1090. doi:10.2337/db14-1208. ISSN 0012-1797. PMC 4375074. PMID 2580758.
5. ^ "'Did You Lose the Keys Here?' 'No, But the Light Is Much Better Here'", Quote Investigator April 4, 2013
6. "Bulletin of the Atomic Scientists". Bulletin of the Atomic Scientists : Science and Public Affairs. Educational Foundation for Nuclear Science, Inc.: 9 December 1960. ISSN 0096-3402. Retrieved 2017-01-08.
7. United States. Congress. Senate. Committee on Military Affairs (1945). Hearings on Science Legislation (S. 1297 and Related Bills): Hearings Before a Subcommittee of the Committee on Military Affairs, United States Senate, Seventy-ninth Congress, First Session, Pursuant to S. Res. 107 (78th Congress) and S. Res. 146 (79th Congress) Authorizing a Study of the Possibilities of Better Mobilizing the National Resources of the United States. U.S. Government Printing Office. Retrieved 2017-01-08.
8. Alabama State Bar Association (July 1926). "daddy%27s+watch" Report of the Organization and of the... Annual Meeting of the Alabama State Bar Association. Smith & Armstrong. p. 94. Retrieved 2017-01-08.
9. Kaplan, Abraham (1964). The Conduct of Inquiry: Methodology for Behavioral Science. Transaction Publishers. p. 11. ISBN 9781412836296. Retrieved 2014-10-08.
10. Shah, Idries (1964). The Sufis. Doubleday. pp. 70. ISBN 9780385079662.

Further reading

• Iyengar, Shanto (1993). "The Drunkard's Search". Explorations in Political Psychology. Duke Studies in Political Psychology. Duke University Press. ISBN 978-0-8223-1324-3.
• Popkin, Samuel L. (1991). "Going beyond the data". The reasoning voter: communication and persuasión in presidential campaigns (2nd ed.). University of Chicago Press. pp. 92–95. ISBN 978-0-226-67545-9.
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Loharu State [Zia-ud-din Khan / Nawab Ziau-d din Loharu]
by Wikipedia
Accessed: 12/20/21

Shams-i Siraj ‘Afif, author of the Ta'rikh-i Firuz Shahi, completed his work after the death of Firuz Shah.21

[21 For a discussion of ‘Afif s work and biographical details, see Hardy, Historians of Medieval India, pp. 40-55.]


The work was written after the capture of the city of Delhi by Timur’s army in 1398-1399. ‘Afif's relationship to the court is not known. He was not known to be a nadim like Barani and his patron is not known. ‘Afif devotes several chapters to the architectural endeavors of the sultan, most notably the foundations at Firuzabad and Hissar. He also provides a list of monuments where Firuz Shah undertook restoration and also discusses the transport of the Asokan columns to Delhi. Since ‘Afif witnessed the destruction of Delhi by Timur, his history is a nostalgic recollection of a past era. His account is not always firsthand and he frequently relies on the testimony of other authorities, such as his father, as well as his own memory. According to the author, the Ta’rikh is only part of a larger composition which records the history of the Delhi sultanate from the time of Ghiyath al-Din Tughluq through the time of Timur’s capture. However, the known manuscripts of the work include only the reign of Firuz Shah. The name Ta’rikh-i Firuz Shahi has been ascribed to the work by modern historians on the basis of the surviving portions. Even these, however, are incomplete according to the author’s table of contents. ‘Afif refers to his work as the Manaqib-i Firuz Shahi.22

[The manaqib ("merit" or "virtue") is a literary genre which is usually reserved for biographies of saints and Muslim holymen. According to Hardy, the application of this genre to a biography of a sultan is unusual and he claims that ‘Afif "superimposes upon events a pattern required by the literary genre..." The same author contends that ‘Afif models the sultan "in conformity with an abstract ideal." See Hardy, Historians of Medieval India, p. 41.]


The Ta’rikh-i Firuz Shahi survives in several manuscripts, all imperfect copies. Two copies in India, one formerly in the possession of General Hamilton and another owned by Nawab Zia al-Din Loharu, were the basis for other copies owned by Sir H. Elliot, a certain Mr. Thomas, and two copies in the India Office Library (one by way of the Marquis of Hastings). The Bibliotheca Indica edition, edited by Maulavi Vilayat Husain, was published in 1891. Elliot and Dowson published an English translation of the Ta’rikh in their History. Translated abstracts of the work by Lieut. Henry Lewis first appeared in the Journal of the Archaeological Society of Delhi in 1849.

-- The Architecture of Firuz Shah Tughluq, Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University, by William Jeffrey McKibben, B.A., M.A., 1988


Little is known of Shams-i Siraj beyond what is gleaned from his own work....

The work has met with scarcely any notice, whilst every historian who writes of the period quotes and refers to Ziau-d din Barni. The reason of this may be... [due to] the fact of its having at a comparatively late period been rescued from some musty record room. The work, consisting of ninety chapters, contains an ample account of this Akbar of his time ... [it] gives us altogether a better view of the internal condition of India under a Muhammadan sovereign than is presented to us in any other work, except the A'yin-i Akbari...

Sir H. Elliot desired to print a translation of the whole work... A portion of the work had been translated for him by a munshi, but this has proved to be entirely useless. The work of translation has, consequently, fallen upon the editor, and he has endeavoured to carry out Sir H. Elliot's plan by making a close translation of the first three chapters, and by extracting from the rest of the work everything that seemed worthy of selection....

Besides this history of Firoz Shah, the author often refers to his Manakib-i Sultan Tughlik, and he mentions his intention of writing similar memoirs of the reign of Sultan Muhammad, the son of Firoz Shah. Nothing more appears to be known of these works. Copies of the Tarikh-i Firoz Shahi are rare in India, and Colonel Lees, who has selected the work for publication in the Bibliotheca Indica, has heard only of "one copy in General Hamilton's library, and of another at Dehli, in the possession of Nawab Ziau-d din Loharu, of which General Hamilton's is perhaps a transcript." The editor has had the use of four copies. One belonging to Sir H. Elliot, and another belonging to Mr. Thomas, are of quite recent production. They are evidently taken from the same original, most probably the Dehli copy above mentioned. The other two copies belong to the library of the India Office, one having been lately purchased at the sale of the Marquis of Hastings's books. These are older productions; they are well and carefully written, and although they contain many obvious errors, they will be of the greatest service in the preparation of a correct text. None of these MSS. are perfect. The two modern copies terminate in the middle of the ninth chapter of the last book. The Hastings copy wants several chapters at the end of the first and the beginning of the second book; but it extends to the eleventh chapter of the last book, and has the final leaf of the work. The other MS. ends in the middle of the fifteenth chapter of the last book, and some leaves are missing from the fourteenth.

-- XVI. Tarikh-i Firoz Shahi, of Shams-i Siraj 'Afif, Excerpt from The History of India As Told By Its Own Historians: The Muhammadan Period, edited from the posthumous papers of the Late Sir H.M. Elliot, K.C.B., East India Company's Bengal Civil Service, by Professor John Dowson, M.R.A.S., Staff college, Sandhurst, Vol. III, P. 269-364, 1871


The earliest record of Firuz Shah’s achievements was written by the pre-eminent historian of the age, Ziya’ al-Din Barani.13

[13. Authors whose works predate Firuz Shah’s reign provide descriptions of the topography and monuments of Delhi. Their accounts are useful in setting the stage for Firuz Shah’s reign, one which witnessed a proliferation of architectural monuments.

Most noted among these authors is the poet Amir Khusrau (b. 651/1253) whose Tughluk-nama, one of his many prose works which describes the glorious victories of Khalji and Tughluq rulers makes no reference to their architectural achievements. Amir Khusrau was patronized by ‘Ala’ al-Din Khalji, Qutb al-Din Mubarak Shah and Ghiyath al-Din Tughluq. See P. Hardy, "Amir Khusraw Dihlawi," Encyclopedia of Islam I (1960), pp. 444-445.

’Isami, a court poet under Muhammad bin Tughluq, was embittered over his family’s forced migration to Daulatabad so he retired to the court of ‘Ala’ al-Din Hasan Bahman Shah and wrote his Futuh al-Salatin in 750-751/1349-1350 under the patronage of the Bahman sultan. The Futuh, written in the manner of Firdausi’s Shah-nama, recounts the conquests of India since the Ghaznavids (English trans. Agha Mahdi Husain, Bombay 1967). In it, he provides one of the few early descriptions of Delhi. See A.S. Bazmee Ansari, "’Isami," Encyclopedia of Islam IV (1978), pp. 92-93.

Ibn Battuta served as a qadi to the court of Muhammad bin Tughluq between 1333-1343 A.D. In his Rihla, completed in 756/1357, he described the urban landscape of Delhi. See A. Miquel, "Ibn Battuta," Encyclopedia of Islam III (1971), pp. 735-736. Chapters on India translated by C. Defrémery and B.R. Sanguinetti, Voyage d'Ibn Batoutah, 4 vols (Paris, 1853-59); H. A. R. Gibb, The Travels of Ibn Battuta, 2 vols (Cambridge, 1958-62); and Mahdi Husain, TheRehla of Ibn Battuta (Baroda, 1953).

The poet Badr al-Din Chach wrote a panegyric description of Delhi and the palace of Khurrambad in the Qasa’id (portions translated by Elliot and Dowson).

Shihab al-Din ‘Abbas al-’Umari wrote about monuments of Delhi and Daulatabad without having visited the subcontinent. Based on traveler’s descriptions, he completed the Masalik al-absar fi mamalik al-amsar in Damascus (Trans. I.H. Siddiqi and Q.M. Ahmad, Fourteenth Century Account of India under Muhammad bin Tughluq, Aligarh 1971.]


Barani is known from four surviving works, Ta’rikh-i Firuz Shahi, Fatawa-yi Jahandari, Na’t-i Muhammadi, and Akhbar-i Barmakiyyan.14

[14. Biographical details about Barani’s life are provided by Hardy, Historians of Medieval India, pp. 20-39; Hardy, "Diya’ al-Din Barani," Encyclopedia of Islam I, pp. 1036-1037; and Habib, "Life and Thought of Ziauddin Barani," in Political Theory of the Delhi Sultanate, pp. 117-172.]


His family was well-connected with the Delhi court since the time his father had risen to prominence under ‘Ala’ al-Din Khalji. Barani served Muhammad bin Tughluq for over seventeen years as nadim or court chronicler and continued to serve the court in that capacity under Firuz Shah. However at the beginning of Firuz Shah’s reign, Barani was implicated in a coup attempt and was banished from court.15

[15. Ibid. Details about his banishment are sketchy. Barani himself relates in his Na’t-i Muhammadi that he was confined to the Pahtez fortress for five months.]


He spent his remaining years in exile seeking to be restored to the favor of the sultan. During this time he wrote the Ta'rikh-i Firuz Shahi until his death in 759/1357.

The Ta’rikh-i Firuz Shahi recorded the history of the Delhi sultans from Balban (664-686/1266-1287) through the sixth year of Firuz Shah’s reign. Barani advocated strict adherence to the shari’a and judged the success or failure of the sultans he discussed accordingly. While 101 chapters were planned, Barani had only completed a portion of these at the time of his death. Those chapters which deal with Firuz Shah focus on the events surrounding his accession to the throne and his early reforms. Barani includes in two chapters a discussion of the sultan’s buildings and canals. His description of the madrasa at Hauz Khas is the only contemporary literary record of that institution. (His descriptions of the earlier Tughluq foundations at Jahanpanah and Tughluqabad are included in earlier chapters.) Other matters which he addresses are Firuz Shah’s military feats: the campaign to Bengal (Barani lived to witness only the first expedition) and the repelling of early Chaghatai marauders. He eulogizes the personal character of the sultan and remarks on his fondness for hunting. He also records the occasion of the sultan’s investiture by the Mamluk caliph.

Two editions of the Ta’rikh-i Firuz Shahi have been published. The Bibliotheca Indica edition, edited by Saiyid Ahmad Khan under supervision of Captain W. Nassau Lees and Maulavi Kabir al-Din, was published in 1862. This edition was a collation of two manuscripts in the possession of Sir H. Elliot, one of which bore a transcription colophon 1010/1610 and was borrowed from the Nawab of Tonk. The second edition was published by Elliot and Dowson, who translated parts of the Ta’rikh in the third volume of The History of India As Told By Its Own Historians. Their translation was largely based on the Bibliotheca Indica edition. Only two chapters of those on Firuz Shah’s reign are translated.

Barani’s other work which is relevant to the reign of Firuz Shah is the Fatawa-yi Jahandari, completed in 1358-1359 A.D. The Fatawa is written in the form of advice from Mahmud of Ghazni to his sons and the rulers of Delhi. The work is his own personal theory of kingship and is representative of the tradition of nasihat literature of the time.16

[16. Nasihat literature consisted of books of advice which were paradigms or mirrors for princes to emulate.]


Barani viewed history as the instrument to teach religious morality through examples of the past. Barani casts Firuz Shah as an ideal ruler. Barani’s interpretation of the sultan’s actions may have been influenced by his own personal misfortune and his desire to be restored to the favor of the sultan.

The Fatawa-yi Jahandari is known from the India Office Library Persian manuscript (Persian MS 1149). An English translation by Dr. Afsar Begum (Mrs. Afsar Umar Salim Khan) from a manuscript in the Commonwealth Library was published in Medieval India Quarterly and was reprinted in Muhammad Habib and Afsar Begum, The Political Theory of the Delhi Sultanate.

-- The Architecture of Firuz Shah Tughluq, Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University, by William Jeffrey McKibben, B.A., M.A., 1988


Image
The city walls of Tughluqabad, Delhi; from El mundo en la mano, 1878|© Universal History Archive/UIG via Getty Images

IN THIS REVIEW: TARIKH-I FIROZ SHAHI, Translated by Ishtiyaq Ahmad Zilli 396pp. Primus Books. £46.95 (US $69.95), Ziauddin Barani

Tarikh-i Firoz Shahi by Ziauddin Barani (1285–1357) is the most important history of India’s Delhi Sultanate, which was founded by Turkish invaders in the thirteenth century. It covers the high point of the Sultanate from the beginning of the reign of Balban in 1266 through to the sixth year of Firoz Shah Tughluq in 1357. If it did not exist, our knowledge of this important period in the establishment of Muslim power in South Asia would be much diminished.

That we have this history at all is the result of the will of one of the remarkable Muslims of nineteenth-century India, Syed Ahmed Khan. Later in the century, he fashioned the lineaments of Islamic modernist thought and founded the Muhammadan Anglo-Oriental College at Aligarh, which was designed to enable his class to continue to have under the British the positions of power it held under the Mughals. Earlier in the century, he had become obsessed by the relics of the Sultanate that lay all around him in Delhi. These he recorded in one of his early publications, Asar as-Sanadid (1847/1853), which translates as “Traces of the Great”. It was Ahmed Khan who, with the help of Captain Nassau Lees and Maulvi Kabiruddin Ahmed, compiled the first printed edition of the Persian text of the Tarikh, using one complete manuscript and three incomplete manuscripts to finish what Ishtiyaq Ahmad Zilli tells us is the first Persian edited text. It was published by the Asiatic Society of Bengal (Calcutta) in 1862 and was one of the achievements which earned him his Fellowship of the Royal Asiatic Society.

Zilli’s translation is the first complete translation into English of Barani’s history. Several excerpts were translated in the nineteenth century, the largest and most used being that which appeared in the third volume of Henry Miers Elliot and John Dowson’s History of India as Told by its own Historians. The value of this particular excerpt has been increasingly undermined by the blatant imperial purpose of the volumes as a whole. “Though”, Elliot tells us in his preface of 1849, “the intrinsic value of these works may be small . . . they will make our native subjects more sensible of the immense advantages accruing to them from our rule.” It is understandable why Zilli, who has taught Sultanate history for many years at Aligarh Muslim University, should wish to produce a complete English text…

-- Traces of the Great: A medieval history of the Delhi Sultanate, by Francis Robinson, the-tls.co.uk, June 30, 2017


Loharu State
लोहारू रियासत
ریاست لوہارو
Princely State of British India
1806–1947
Image
Flag of Loharu
Image
Loharu at the edge of Punjab (British India), 1903
Capital: Loharu
Area: • 1901: 570 km2 (220 sq mi)
Population: • 1901: 15,229
History
• Established: 1806
• Accession to the Union of India: 1947
Succeeded by: India
Today part of: India

Loharu State was one of the princely states of India during the period of the British Raj.[1] It was part of the Punjab States Agency and was a nine-gun salute state.[citation needed]

Loharu State encompassed an area of 222 square miles (570 km2), and was situated in the south-east corner of the undivided Punjab province, between the district of Hissar and the Rajputana Agency.[2] In 1901, the state had a population of 15,229 people, of whom 2,175 resided in the town of Loharu.[3] From 1803 to 1835, the territory of Loharu State also included an Ferozepur Jhirka enclave within the area directly administered by the British raj,[4][5] Outer limits of the state were defined by the peripheral towns of Loharu, Bahal, Isharwal, Kairu, Jui Khurd and Badhra.

The haveli of 'Nawab of Loharu', known as Mahal Sara, lies in Gali Qasim Jan in Ballimaran, where his son-in-law, noted poet Mirza Ghalib stayed for a few years, whose own Ghalib ki Haveli lies a few yard away.[6][7] Now the gali, which houses the Mahal Sara, is known as Kothi Nawab Loharu lane in Ballimaran mohalla of Chandni Chowk area in Old Delhi.[8]

History

Image
Gali Qasim Jan in Ballimaran

Loharu town, the seat of the state's administration town got its name from the Lohars (local blacksmiths) who were employed in the minting of coins for the erstwhile Jaipur State.[9] The princely state of Loharu was founded by Ahmad Baksh Khan in 1803 when he received the town of Loharu, (along with the pargana of 'Firozepur Jirka' (now in Nuh district), from the Lord Lake of British East India Company as a reward for his services against the Jat rulers of Bharatpur.[5][10][11]

Image

Gerard Lake, 1st Viscount Lake (27 July 1744 – 20 February 1808) was a British general. He commanded British forces during the Irish Rebellion of 1798 and later served as Commander-in-Chief of the military in British India....

He served with his regiment in Germany between 1760 and 1762, and with a composite battalion in the Battle of Yorktown of 1781. After this he was equerry to the Prince of Wales, afterwards George IV....

In 1790, he became a major-general, and in 1793 was appointed to command the Guards Brigade in the Duke of York and Albany's army in Flanders during the French Revolutionary Wars....

As lieutenant-colonel Lake went out with drafts to America i(American War of Independence) n the spring of 1781, made the campaign in North Carolina under Lord Cornwallis, and commanded the grenadiers of the guards and of the old 80th royal Edinburgh regiment in a sortie, under Colonel Robert Abercromby, from the British lines at York Town...

In December 1796 he was appointed commander in Ulster {1798 rebellion Ireland) and issued a proclamation ordering the surrender of all arms by the civil population, during which time he was 'untroubled by legal restraints or by his troops' violent actions'.... Lake succeeded Sir Ralph Abercromby as commander-in-chief of British troops in Ireland in April 1798 and turned his attention to Leinster, where 'public floggings and torture of suspected rebels became widespread and added to the general atmosphere of terror'. Rather than cowing the province into submission, 'his crude methods probably contributed to the outbreak of insurrection' in May 1798.[3] Lake continued to deal harshly with opposition, and issued orders to take no prisoners during the rebellion....

Indian Campaigns

In 1799, Lake returned to England, and soon afterwards travelled to British India where he was appointed Commander-in-Chief. He took up his duties at Calcutta in July 1801, and applied himself to the improvement of the East India Company army, especially in the direction of making all arms, infantry, cavalry and artillery, more mobile and more manageable. In 1802 he was made a full general.

On the outbreak the Second Anglo-Maratha War in 1803 General Lake took the field against Daulat Scindia, and within two months defeated the Marathas at Kol (now called Aligarh), after storming Aligarh Fort during the Battle of Ally Ghur (1 September 1803). He then took Delhi (11 September) and Agra (10 October), and won a victory at the Battle of Laswari (1 November), where the power of Scindia was completely broken with the loss of 31 disciplined battalions, trained and officered by Frenchmen, and 426 pieces of ordnance....

Operations continued against Yashwantrao Holkar, who, on 17 November 1804, was defeated by Lake at the Battle of Farrukhabad. However, Lake was frustrated by Jats and Yashwantrao Holker at Bharatpur which held out against five assaults early in 1805.... Lake pursued Holkar into the Punjab. However, after seeing the stronger position of Holkar and his effort to gather all Indian princes under one flag against the British, the British East India Company signed a peace treaty with Holkar which returned to him all his territory and promised no further interference from the Company.

Lord Wellesley in a despatch attributed much of the success of the war to Lake's matchless energy, ability and valour. For his services, Lake received the thanks of Parliament, and, in September 1804, was rewarded by being created Baron Lake of Delhi and Laswary and of Aston Clinton in the County of Buckingham. From 1801 to 1805 Lake was Commander-in-Chief, India, then again from 1805 to 1807
.... At the conclusion of the war he returned to England, and in 1807 he was created Viscount Lake of Delhi and Laswary and of Aston Clinton in the County of Buckingham.

-- Gerard Lake, 1st Viscount Lake, by Wikipedia


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Sir Amiruddin Ahmad Khan, Nawab of Loharu,1884-1920.

Ahmad Baksh Khan was succeeded by his eldest son, Sams-ud-din Khan [Samsudin Ahmad Khan], in 1827; his reign did not last long: in 1835 he was executed by the British Raj for being involved in the conspiracy to kill the British Resident to Delhi, Sir William Frazer,[12][13] Noted Urdu poet Daagh Dehlvi was a son of Nawab Samsuddin Khan.[14][15] Subsequently the pargana of Firozepur was taken away by the British and the state of Loharu was given to his brothers, Amin-ud-din and Zia-ud-din Khan. Both were themselves kept under surveillance after the Indian Rebellion of 1857 for some time, before being released and their positions restored.

Alauddin Ahmed Khan succeeded his father Amin-ud-din Khan in 1869 and received the title of Nawab. Alauddin's son, Amir-ud-din Ahmad Khan (1859–1937), after managing the state on his father's behalf, succeed him in 1884, though from 1893 to 1903, he remained administrator and adviser of the state of Maler Kotla – during this time, the state was being handled by his younger brother, Bashiruddin Ahmed Khan. In 1903, Amir-ud-din Ahmad Khan also received the K.C.S.I honour from the British Government and after 1 January 1903 was allowed a 9 gun personal salute.[5] He later became a member of the Viceroy of India's legislative council.[3][16]

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Loharu State, State Court Fee Stamp, 8 Annas, issued under Nawab Amin ud-din Ahmad Khan
(r. 1926–1947)


In 1920, he abdicated to his second son, Aizzuddin Ahmad Khan, though he died early in 1926, leaving the state to his son, Amin ud-din Ahmad Khan (1911–1983) - the last Nawab.[17] However, since the new Nawab was still young, Amirud-din Ahmad Khan stepped in and took care of the state till 1931.

After the Independence of India in 1947, the state acceded to the Union of India and many of the ruling family and the city's Muslim inhabitants re-settled in Lahore, Pakistan, though the Nawab and his direct descendants (except for the eldest daughter of Nawab Aminuddin Ahmed, Mahbano Begum who lives in Islamabad), stayed on, in India.[12]

Nawabs of Loharu: Lineage
Nawab / Reign


Ahmad Bakhsh Khan /1806–1827
Sams-ud-din Khan (Samsuddin Ahmad Khan) /1827–1835
Aminuddin Ahmad Khan /1835 - 27 February 1869
Allauddin Ahmad Khan /27 February 1869 – 31 October 1884
Amiruddin Ahmad Khan, K.C.S.I/31 October 1884 - April 1920 (abdicated)
Azizuddin Ahmad Khan /April 1920 - 30 October 1926
Aminuddin Ahmad Khan II /30 October 1926 – 15 August 1947


Notable members of the Loharu dynasty

The ruling family of Loharu was linked by blood or marriage to several important Muslim personalities of the 19th century, including:

• Mirza Ghalib (1796 — 1869), renowned Urdu and Persian poet, married Umrao Begum, daughter of Nawab Ilahi Bakhsh Khan (younger brother of the first Nawab, Ahmad Baksh Khan).
• Daagh Dehlvi (1831 – 1905), a noted Urdu poet was a son of second Nawab, Samsuddin Ahmad Khan.[14][15]
Syed Ahmed Khan (1817 – 1898), educationist KCSI[16]
Fakhruddin Ali Ahmed (1905–1977), President of India (1974–1977)

Fakhruddin Ali Ahmed (13 May 1905 – 11 February 1977) was an Indian lawyer and politician who served as the fifth president of India from 1974 to 1977...

Fakhruddin Ali Ahmed was born on 13 May 1905 at the Hauz Qazi area of Old Delhi, India. His father, Col. Zalnur Ali Ahmed, was an Assamese Muslim and the first Assamese person to have an M.D. (Doctor of Medicine) degree. His mother, Sahibzadi Ruqaiyya Sultan, was a daughter of the Nawab of Loharu. Ahmed's grandfather, Khaliluddin Ahmed, was from Parsi Poria Family of Assamese Goria ethnic community. Khaliluddin Ahmed's forefather was brought to Assam by the medieval Ahom ruler from Delhi to work as translator to translate the letters received from Mughal emperor written in Parsian language and also to write letters and communications to Mughal court in Parsian language, therefore his family was called Parsi poria family in Assam History.... Fakaruddin Ali Ahmed married a Muslim girl named Begum Abida Ahmed of Sheikhupur, Badaun, Uttar Pradesh. Ahmed attended St. Stephen's College, Delhi, and St Catharine's College, Cambridge. He was called to the Bar from the Inner Temple of London and began legal practice in the Lahore High Court in 1928.

He met Jawaharlal Nehru in England in 1925. He joined the Indian National Congress and actively participated in the Indian Freedom Movement. In 1942 he was arrested during the Quit India Movement and sentenced to 3+1⁄2 years imprisonment. He was a member of the Assam Pradesh Congress Committee from 1936 and of AICC from 1947 to 1974, and remained the Minister of Finance, Revenue and labour in 1948 Gopinath Bordoloi Ministry.


After Independence he was elected to the Rajya Sabha (1952–1953) and thereafter became Advocate-General of the Government of Assam. He was elected on the Congress ticket to the Assam Legislative Assembly for two terms (1957–1962) and (1962–1967) representing the Jania constituency.

Subsequently, he was elected to the Lok Sabha, representing the Barpeta constituency, Assam in 1967 and again in 1971. In the Central Cabinet he was given important portfolios relating to Food and Agriculture, Co-operation, Education, Industrial Development and Company Laws.

Ahmed was chosen for the presidency by Prime Minister Indira Gandhi in 1974, and on 20 August 1974, he became the second Muslim to be elected President of India. He is known to have issued the proclamation of emergency by signing the papers at midnight after a meeting with Indira Gandhi the same day. He used his constitutional authority as head of state to allow him to rule by decree once the Emergency in India was proclaimed in 1975.

Fakhruddin Ali Ahmed, by Wikipedia


• Ibrahim Ali Khan Pataudi (r. 1913–1917), Nawab of Pataudi, married Shahar Bano Begum, daughter of Nawab Amiruddin Ahmad Khan.

Courtiers

Jaglan Zail of Bidhwan was adjacent to the Loharu State.

Mir Muhammad Khan, was a fine vocalist in the court of Maharaja Loharu, a descendant of Mir Allahbux who a famous vocalists and the court-musician of Raja Nahar Singh of Ballabhgarh State.[18]

Post-Independence

Loharu descendants in India


• Amin ud-din Ahmad Khan, the last ruling Nawab: Served in the Indian Army, seeing action during the liberation of Portuguese India in 1961. He was later elected to the Legislative Assembly of Rajasthan state, and ended his chequered career as the governor of Himachal Pradesh (1977–1981) and governor of Punjab (1981–1982).
o Ala-uddin Ahmad Khan II (Born 1938): After staying in Kolkata for many year, he now lives in Loharu town; where the Loharu fort, now in ruins, stands in its center,[19] and a major tourist attraction [20]
o Aimaduddin Ahmad Khan, or 'Durru Mian' (Born 1944) married to Fauzia Ahmad Khan: Indian National Congress politician, member Legislative Assembly of Rajasthan, Health Minister Of Rajasthan state,[21] settled in Jaipur[22]
o Noor Bano (Born 1939): Married to Syed Zulfiqar Ali Khan of Rampur (Titular Nawab of Rampur), and a member 11th Lok Sabha and 13th Lok Sabha.
Loharu descendants in Pakistan[edit]
• Jamiluddin Aali, (born 1926, Delhi), Urdu poet, playwright.[23]
• Mahbano Begum, (born 1934, Loharu), eldest daughter of Nawab Aminuddin Ahmad Khan, married to H. E. Dr. S. M. Koreshi, Ambassador of Pakistan.[12]
• Junaid Jamshed Khan, (died 2016, Havelian) son of granddaughter of last Nawab of Loharu, Pakistani Artist and Personality

Adjacent states and jagirs

• Jind State, bordering south east
• Patiala State, bordering south
• Jaglan Zail of Bidhwan, bordering north was directly administered by the British raj.

See also

• History of Haryana
• List of princely states of British India

References

1. Loharu Princely State (nine gun salute)
2. 1909 location map of Loharu in British Punjab
3. Chisholm, Hugh, ed. (1911). "Loharu" . Encyclopædia Britannica. 16 (11th ed.). Cambridge University Press. p. 922.
4. Sir Thomas Metcalfe. "Assasination [sic] of William Fraser, Agent to the Governor-General of India". British Library. Retrieved 1 February 2014.
5. Loharu State The Imperial Gazetteer of India, 1909, v. 16, p. 169.
6. HC fiat to Centre, Delhi Govts on poet Mirza Ghalib's haveli Indian Express, 12 April 1999.
7. Delhi Hunger and History in Delhi Archived 8 July 2011 at the Wayback Machine Jauymini Barkataky, Civil Society, April 2007 Edition.
8. Senior Secondary Panama Building Girls School in the Kothi Nawab Loharu lane in Ballimaran Indian Express, 8 October 2008.
9. Loharu Town The Imperial Gazetteer of India, 1909, v. 16, p. 170.
10. Chapter 5: My Loharu Connection Archived 30 August 2009 at the Wayback Machine The Battle Within, by Brigadier Mirza Hamid Hussain, Pakistan Army 33. 1970. ISBN 969-407-286-7 -.(ebook)
11. The State of Loharu Indian States: A Biographical, Historical, and Administrative Survey, by Somerset Playne, R. V. Solomon, J. W. Bond, Arnold Wright. Asian Educational Services, 2006. ISBN 81-206-1965-X.Page 691.
12. Loharu family’s get-together in capital – Islamabad Dawn, 26 May 2005.
13. The Story of Many Moons ArabNews, "Sams-ud-din Khan is one of the characters in the historic novel, Kai chand thay sar-e asman (novel), by Shamsur Rahman Faruqi."
14. Amrita Dutta (16 June 2013). "Finding Wazir". The Indian Express (newspaper). Retrieved 16 May 2018.
15. Omair Ahmad (14 September 2013). "An incandescent star, a polyphonic constellation". The Sunday Guardian. Retrieved 16 May 2018.
16. Lee-Warner, William (1911). "Sayyid Ahmad Khan, Sir" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. 24 (11th ed.). Cambridge University Press. p. 278.

Sir Sayyid Ahmad Khan
by William Lee-Warner
Encyclopædia Britannica
1911

SAYYID AHMAD KHAN, SIR (1817-1898), Mahommedan educationist and reformer, was born at Delhi, India, in, 1817. He belonged to a family which had come to India with the Mahommedan conquest, and had held important offices under the Mogul emperors. Although his imperfect acquaintance with English prevented his attainment of higher office than that of a judge of a small cause court, he earned the title of the recognized leader of the Mahommedan community. To the British he rendered loyal service, and when the mutiny reached Bijnor in Rohilkand in May 1857 the British residents owed their lives to his courage and tact. His faithfulness to his religion was pronounced, and in 1876 he defended the cause of Islam in a Series of Essays on Mahommed, written in London. He used these advantages to act as interpreter between the Mahommedans and their rulers, and to rouse his co-religionists to a sense of the benefits of modern education. The task was no light one, for during the first half of the 19th century the Mahommedans had kept themselves aloof from English education, and therefore from taking their proper part in the British administration, being content to study Persian and Arabic in their own mosques. Sayyid Ahmad set himself to alter their resolution. He established a translation society, which became the Scientific Society of Aligarh. He wrote letters from England to draw the hearts of the East to the West. In 1873 he founded the Mahommedan Anglo-Oriental College at Aligarh, and raised funds for the buildings of which Lord Lytton laid the foundation stone. He stimulated a similar movement elsewhere, and among other cities Karachi, Bombay and Hyderabad caught the infection of his spirit. Thus he effected a revolution in the attitude of Mahommedans towards modern education. He was made K.C.S.I., and became a member of the legislative councils of India and Allahabad, and of the education. He died at Aligarh on the 2nd of March 1898.

See Lieut.-Colonel G. F. I. Graham, The Life and Work of Sir Saiyad Ahmed Khan (1885). (W. L.-W.)


17. Genealogy of the Nawabs of Loharu Queensland University.
18. Amala Dāśaśarmā, 1993, Musicians of India: Past and Present : Gharanas of Hindustani Music and Genealogies
19. "Eighth Nawab" of Loharu Alauddin Ahmed Khan The Tribune, 23 August 2007.
20. Bhiwani district http://www.haryana-online.com.
21. Nawab of Loharu Archived 21 February 2009 at the Wayback Machine
22. "Heritage". Mariekesartofliving.com. Retrieved 8 December 2013.
23. Jamiluddin Aali - Pakistani Poet Dawn, 5 June 2008.

External links

• Media related to Loharu State at Wikimedia Commons
• Genealogy of the Nawabs of Loharu Queensland University
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Scientific Society of Aligarh
by Wikipedia
Accessed: 12/20/21

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The Scientific Society of Aligarh was a literary society founded by Sir Syed Ahmad Khan at Aligarh. The main objectives of the society was to translate Western works on arts and science into vernacular languages and promote western education among the masses.

History

On January 9, 1864 Sir Syed formed a translation society called Scientific Society at Ghazipur with the goal of translating scientific books of English and other European languages into Urdu and Hindi.[2] The first meeting was held in January 1864 under the presidentship of Mr. A. B. Spate, the then Collector of Ghazipur.[3] This society was moved in April 1864 to Aligarh and henceforth also known as the Scientific Society of Aligarh.[4] The society sought to promote liberal, modern education and Western scientific knowledge in the Muslim community in India. The society was modelled after the Royal Society and the Royal Asiatic Society. Sir Syed assembled Muslim scholars from different parts of the country and the society held annual conferences, disbursed funds for educational causes and regularly published a journal on scientific subjects in English and Urdu.[5]

Many of the essays he wrote during this time were on topics like the solar system, plant and animal life, human evolution, etc. In many ways, Sir Syed tried to bridge the gap between religion and science.

Members

Jai Kishan Das, close Hindu associate of Sir Syed served as its secretary from 1867 till 1874.[6][7][8] He was also nominated as Co-President of The Society for life.[9] Other active members of the society included Nawab Mohsin-ul-Mulk, Nawab Abdul Latif, Zakaullah Dehlvi, Nazir Ahmad Dehlvi, and Kunwar Luft Ali Khan of Chhattari.[1] The society also appointed two translators: Babu Ganga Prasad was an English translator and Moulvi Faiyazul Hasan was the vernacular translator.[10]

Institute

The Aligarh Scientific Society had a library and a reading room of its own. The books were mainly donated to the Society by different Indian as well as foreign gentlemen.

Sir Syed himself donated a large number of books to the library. The Society subscribed to forty-four journals and magazines in 1866. Of those, 18 were in English and rest in Urdu, Persian, Arabic and Sanskrit. It exchanged its publication with similar societies like the Society for the Diffusion of Useful Knowledge founded by Pandit Harsokh Rai at Lahore and the Mohammedan Literary Society founded by Nawab Abdul Latif at Calcutta. It also exchanged its journal with the publications of the Bengal Asiatic Society, Calcutta.[11]

Publications

Aligarh Institute Gazette was the journal of the society.[12]It was the first bilingual journal of India.[13]

References

1. Azmi, Arshad Ali (1969). "The Aligarh Scientific Society 1864-1867". Proceedings of the Indian History Congress. 31: 414–420. ISSN 2249-1937. JSTOR 44138412.
2. "Scientific Society | Aligarh Movement". aligarhmovement.com. Retrieved 2020-12-25.
3. Kidwai, Shafey (2020-12-03). Sir Syed Ahmad Khan: Reason, Religion and Nation. Taylor & Francis. p. 45. ISBN 978-1-000-29773-7.
4. "Scientific Society | Aligarh Movement". aligarhmovement.com. Retrieved 2020-12-25.
5. Singh, M. K. (2009). Encyclopaedia of Indian War of Independence, 1857-1947: Muslims and other freedom fighters : C. Rajgopalachari, M.M. Malviya, Dr. Zakir Hussain, Abdul Gaffar Khan, Syed Ahmed Khan, R.K. Kidwai and M.A. Ansari. Anmol Publications. ISBN 978-81-261-3745-9.
6. "Remembering Sir Syed Ahmed Khan, the great educationist and secular nationalist". India TV News. 2015-10-17. Retrieved 2015-10-17.
7. Dildār ʻAlī Farmān Fatiḥpūrī; Dild−ar ʻAl−i Farm−an Fatiḥp−ur−i (1987). Pakistan movement and Hindi-Urdu conflict. Sang-e-Meel Publications.
8. Muhammad Moj (1 March 2015). The Deoband Madrassah Movement: Countercultural Trends and Tendencies. Anthem Press. pp. 47–. ISBN 978-1-78308-388-6.
9. Fatiḥpūrī, Dildār ʻAlī Farmān; Fatiḥp−ur−i, Dild-ar ʻAl−i Farm−an (1987-01-01). Pakistan movement and Hindi-Urdu conflict. Sang-e-Meel Publications.
10. Kidwai, Shafey (2020-12-03). Sir Syed Ahmad Khan: Reason, Religion and Nation. Taylor & Francis. p. 46. ISBN 978-1-000-29773-7.
11. "NPTEL :: Humanities and Social Sciences - Science, Technology and Society" (PDF).
12. Moj, Muhammad (2015-03-01). The Deoband Madrassah Movement: Countercultural Trends and Tendencies. Anthem Press. ISBN 9781783083886.
13. "Scientific Society | Aligarh Movement". aligarhmovement.com. Retrieved 2020-12-25.

External links

• [1]

*********************************

Aligarh Muslim University
by Wikipedia
Accessed: 12/20/21

Aligarh Muslim University
Image
Other name: AMU
Former names: Muhammadan Anglo-Oriental College (1875–1919)
Motto: ʻallam al-insān-a mā lam yaʻlam (Taught man what he knew not (Qur'an 96:5))
Type: Public
Established: 1875; 146 years ago
Founders: Sir Syed Ahmed Khan
Academic affiliations: UGC, NAAC, AIU
Budget: ₹1,036 crore (US$140 million) (2019–20)[1]
Chancellor: Syedna Mufaddal Saifuddin
Vice-Chancellor: Tariq Mansoor
Rector: Governor of Uttar Pradesh
Students: 18,618[2]
Undergraduates: 12,610[2]
Postgraduates: 5,756[2]
Doctoral students: 252[2]
Location: Aligarh, Uttar Pradesh, India
27.9150°N 78.0788°ECoordinates: 27.9150°N 78.0788°E
Campus: Urban, 1,155 acres (467 ha)
Website: http://www.amu.ac.in

Aligarh Muslim University (abbreviated as AMU) is a public central university in Aligarh, Uttar Pradesh, India, which was originally established by Sir Syed Ahmad Khan as the Muhammadan Anglo-Oriental College in 1875. Muhammadan Anglo-Oriental College became Aligarh Muslim University in 1920, following the Aligarh Muslim University Act. It has three off-campus centres in AMU Malappuram Campus (Kerala), AMU Murshidabad centre (West Bengal), and Kishanganj Centre (Bihar). The university offers more than 300 courses in traditional and modern branches of education, and is an institute of national importance as declared under seventh schedule of the Constitution of India at its commencement.

The university has been ranked 801–1000 in the QS World University Rankings of 2021,[3] and 10 in India by the National Institutional Ranking Framework in 2021.[4] Various clubs and societies function under the aegis of the university and it has various notable academicians, literary figures, politicians, jurists, lawyers, and sportspeople, among others as its alumni.

History

Image
Sir Syed Ahmad Khan, the founder of Aligarh Muslim University

Image
Bab-e-Syed, entrance to the university

Funding

The university was established as the Muhammadan Anglo-Oriental College in 1875 by Sir Syed Ahmad Khan,[5][6] starting functioning on 24 May 1875.[7] The movement associated with Syed Ahmad Khan and the college came to be known as the Aligarh Movement, which pushed to realise the need for establishing a modern education system for the Indian Muslim populace.[8] He considered competence in English and Western sciences necessary skills for maintaining Muslims' political influence.[citation needed] Khan's vision for the college was based on his visit to Oxford University and Cambridge University, and he wanted to establish an education system similar to the British model.[9]

A committee was formed by the name of foundation of Muslim College and asked people to fund generously. Then Viceroy and Governor General of India, Thomas Baring gave a donation of ₹10,000 while the Lt. Governor of the North Western Provinces contributed ₹1,000, and by March 1874 funds for the college stood at ₹1,53,920 and 8 annas.[7] Maharao Raja Mahamdar Singh Mahamder Bahadur of Patiala contributed ₹58,000 while Raja Shambhu Narayan of Benaras donated ₹60,000.[10] Donations also came in from the Maharaja of Vizianagaram as well.[11] The college was initially affiliated to the University of Calcutta for the matriculate examination but became an affiliate of Allahabad University in 1885. [7] The seventh Nizam of Hyderabad, HEH Mir Osman Ali Khan made a remarkable donation of Rupees 5 Lakh to this institution in the year 1918. [12][13][14]

Establishment as university

Image
Masjid at the Aligarh Muslim University

Circa 1900, Muslim University Association was formed to spearhead efforts to transform the college into a university. The Government of India informed the association that a sum of rupees thirty lakhs should be collected to establish the university. Therefore, a Muslim University Foundation Committee was started and it collected the necessary funds. The contributions were made by Muslims as well as non-Muslims.[15] Mohammad Ali Mohammad Khan and Aga Khan III had helped in realising the idea by collecting funds for building the Aligarh Muslim University.[16] With the MAO College as a nucleus, the Aligarh Muslim University was then established by the Aligarh Muslim University Act, 1920.[9][17] In 1927, the Ahmadi School for the Visually Challenged, Aligarh Muslim University was established and in the following year, a medical school was attached to the university. The college of unani medicine, Ajmal Khan Tibbya College was established in 1927 with the Ajmal Khan Tibbiya College Hospital being established later in 1932.[18] The Jawaharlal Nehru Medical College And Hospital was established later in 1962 as a part of the university.[19] In 1935, the Zakir Husain College of Engineering and Technology was also established as a constituent of the university.[20]

Before 1939, faculty members and students supported an all-India nationalist movement but after 1939, political sentiment shifted towards support for a Muslim separatist movement. Students and faculty members supported Muhammad Ali Jinnah and the university came to be a center of the Pakistan Movement.[21][22]

Women's education

Dr. Sheikh Abdullah ("Papa Mian") is the founder of the women's college of Aligarh Muslim University and had pressed for women's education, writing articles while also publishing a monthly women's magazine, Khatoon. To start the college for women, he had led a delegation to the Lt. Governor of the United Provinces while also writing a proposal to Sultan Jahan, Begum of Bhopal. Begum Jahan had allocated a grant of ₹ 100 per month for the education of women. On 19 October 1906, he successfully started a school for girls with five students and one teacher at a rented property in Aligarh.[23] The foundation stone for the girls' hostel was laid by him and his wife, Waheed Jahan Begum ("Ala Bi") after struggles on 7 November 1911.[23] Later, a high school was established in 1921, gaining the status of an intermediate college in 1922, finally becoming a constituent of the Aligarh Muslim University as an undergraduate college in 1937.[24] Later, Dr. Abdullah's daughters also served as principals of the women's college.[23] One of his daughters was Mumtaz Jahan Haider, during whose tenure as principal, Maulana Abdul Kalam Azad had visited the university and offered a grant of ₹9,00,000. She was involved in the establishment of the Women's College, organised various extracurricular events, and reasserted the importance of education for Muslim women.[25]

In 2014, then vice-chancellor Zameer Uddin Shah turned down a demand by female students to be allowed to use the Maulana Azad Library, which was males-only. Shah stated that the issue was not one of discipline, but of space as if girls were allowed in the library there would be "four times more boys", putting a strain on the library's capacity. [26][27][28] Although there was a separate library for the university's Women's College, it was not as well-stocked as the Maulana Azad Library[26] Union Minister of Human Resource Development, Smriti Irani decried Shah's defence as "an insult to daughters".[27] Responding to a petition filed by Human Rights Law Network, the Allahabad High Court ruled in November 2014 that the university's ban on female students from using the library was unconstitutional, and that accommodations must be made to facilitate student's use regardless of gender.[28][29] The Court gave the university time until 24 November 2014 to comply.[29]

Minority institution status

Aligarh Muslim University is considered to be institution of national importance, under the seventh schedule of the Constitution of India.[30][31] In 1967, a constitution bench of the Supreme Court had held that the university is not a minority educational institution protected under the Indian constitution; the verdict had been given in case to which the university was not a party.[32] In 1981, an amendment was made to the Aligarh Muslim University Act, following which in 2006 the Allahabad High Court struck down the provision of the act which accorded the university minority educational institution status.[33] In April 2016, the Indian government stated that it would not appeal against the decision.[34][35] In February 2019, the issue was referred by the Supreme Court of India to a constitution bench of seven judges.[33][32]

Campus

Image
The Syedna Taher Saifuddin School.

Image
Victoria Gate.

Image
Sir Syed House.

The campus of Aligarh Muslim University is spread over 467.6 hectares in the city of Aligarh, Uttar Pradesh. The nearest railways station is the Aligarh Junction. It is a residential university with most of the staff and students residing on the campus. There are 19 halls of residence for students (13 for boys and 6 for girls) with 80 hostels.[36] The Halls are administered by a Provost and a number of teacher wardens who look after different hostels. Each Hall maintains a Dining Hall, a Common Room with facilities for indoor games, a Reading Room, Library, Sports Clubs and a Literary.[37] The Halls are named after people associated with the Aligarh Movement and the university.

Sir Syed Hall is the oldest Hall of the university. It houses many heritage buildings such as Strachey Hall, Mushtaq Manzil, Asman Manzil, Nizam Museum and Lytton Library, Victoria Gate, and Jama Masjid.[38]

The campus also maintains a cricket ground, Willingdon Pavilion, a synthetic hockey ground and a park, Gulastan-e-Syed.[39]

Other notable buildings in the campus includes the Maulana Azad Library, Moinuddin Ahmad Art Gallery, Kennedy Auditorium, Musa Dakri Museum, the Cultural Education Centre, Siddons Debating Union Hall and Sir Syed House.[40][41][42]

The main university gate is called Bab-e-Syed. In 2020 a new gate called Centenary Gate was built to celebrate the centenary year of the university.[43]

Organisation and administration

Governance


The university's formal head is the chancellor, though this is a titular figure, and is not involved with the day-to-day running of the university. The chancellor is elected by the members of the University Court. The university's chief executive is the vice-chancellor, appointed by the President of India on the recommendation of the court. The court is the supreme governing body of the university and exercises all the powers of the university, not otherwise provided for by the Aligarh Muslim University Act, and the statutes, ordinances and regulations of the university.[44]

In 2018, Mufaddal Saifuddin was elected chancellor and Ibne Saeed Khan, the former Nawab of Chhatari was elected the pro-Chancellor. Syed Zillur Rahman was elected honorary treasurer.[45] On 17 May 2017, Tariq Mansoor assumed office as the 39th vice-chancellor of the university.[46]

Faculties

Aligarh Muslim University's academic departments are divided into 13 faculties.[47]

• Faculty of Agricultural Sciences
• Faculty of Arts
• Faculty of Commerce
• Faculty of Engineering & Technology
• Faculty of Law
• Faculty of Life Sciences
• Faculty of Medicine
• Faculty of Management Studies & Research
• Faculty of Science
• Faculty of Social Sciences
• Faculty of Theology
• Faculty of International Studies
• Faculty of Unani Medicine

Colleges

Aligarh Muslim University maintains 7 colleges.[48]

• Women's College
• Zakir Hussain College of Engineering & Technology
• Ajmal Khan Tibbiya College
• Jawaharlal Nehru Medical College
• Dr. Ziauddin Ahmad Dental College
• Community College
• Academic Staff College

In addition the university also maintains 15 Centres, 3 Institutes, 10 schools including Minto Circle and the Ahmadi School for the Visually Challenged[49] The university's Faculty of Theology has two departments, one for the Shi'a school of thought and another for the Sunni school of thought.[50]

Aligarh Muslim University has established three centres at Malappuram (Kerala; the AMU Malappuram Campus), Murshidabad (West Bengal) and Kishanganj (Bihar), while a site has been identified for Aurangabad, (Maharashtra) centre.[51][52]

Academics

Courses


Aligarh Musilim University offers over 300 degrees and is organised around 12 faculties offering courses in a range of technical and vocational subjects, as well as interdisciplinary subjects. In 2011, it opened two new centres in West Bengal and Kerala for the study of MBAs and Integrated Law. The university has around 28,000 students and a faculty of almost 1,500 teaching staff. Students are drawn from all states in India and several different countries, with most of its international students coming from Africa, West Asia and Southeast Asia. Admission into the university is entrance based.[53]

Rankings

Internationally, AMU was ranked 801–1000 in the QS World University Rankings of 2021.[3] The same rankings ranked it 251–260 in Asia in 2020[55] and 138 among BRICS nations in 2019.[56] It was ranked 801–1000 in the world by the Times Higher Education World University Rankings of 2021,[57] 201–250 in Asia[58] and 201–250 among Emerging Economies in 2020.[59] It was ranked 18 in India overall by the National Institutional Ranking Framework in 2020[60] and tenth among universities.[4]

Among government engineering colleges, the Zakir Hussain College of Engineering and Technology, the engineering college of the university, was ranked 32 by India Today in 2020[72] and 35 by the National Institutional Ranking Framework among engineering colleges in 2020.[63]

The Faculty of Law has ranked 11th in India by India Today in 2020.[73] The Jawaharlal Nehru Medical College, the medical school of the university, has been ranked 19th by India Today in 2020.[66]

Libraries

Image
Maulana Azad Library, Aligarh Muslim University

Main article: Maulana Azad Library

The Maulana Azad Library is the primary library of the university, consisting of a central library and over 100 departmental and college libraries. It houses royal decrees of Mughal emperors such as Babur, Akbar and Shah Jahan.[74] The foundation of the library was laid in 1877 at the time of establishment of the Mohammedan Anglo-Oriental College by Robert Bulwer-Lytton, 1st Earl of Lytton, then viceroy of India and it was named after him as Lytton Library. The present seven-storied building was inaugurated by Jawaharlal Nehru, the first prime Minister of independent India, in 1960 and the library was named after Abul Kalam Azad, popularly known as Maulana Azad, the first education minister of the independent India.[74][75]

The social science cyber library was inaugurated by Pranab Mukherjee, then President of India, on 27 December 2013.[76] In 2015, it was accredited with the International Organization for Standardization certification.[77]

AMU Journal

Image
Logo of AMU Journal

AMU Journal is an independent student and alumni-run educational community and media organization,[78][79] it was started in the year 2016 by a group of AMU Students to raise campus issues and to provide News and information about Happening Events inside the university but later it became an educational community. On 17 October 2021 AMU Journal website was re-launched by Public relations officer, Proctor and Deputy Proctor, Aligarh Muslim University in Collaboration with Traning and Placement Office, AMU.[80] AMU Journal has over 200k user online including website and social Media, it has 100k monthly Viewers, 2900 subscribers on YouTube channel, 64k followers on Facebook, and 15k followers on Twitter.

Student life

Traditions


Sherwani is worn by male students of the university and is a traditional attire of the university. It is required to be worn during official programs[81] The university provides sherwanis at a subsidized price.[82] In early 2013, Zameer Uddin Shah, the then Vice Chancellor of the university, insisted that male students have to wear sherwani if they wanted to meet him.[83]

The AMU Tarana or anthem was composed by poet and university student Majaz.[84] It is an abridged version of Majaz's 1933 poem "Narz-e-Aligarh".[85] In 1955, Khan Ishtiaq Mohammad, a university student, composed the song and it was adopted as the official anthem of the university. The song is played during every function at the university along with the National Anthem.[86]

Students' Union

Main article: Aligarh Muslim University Students' Union

Aligarh Muslim University Students' Union (AMUSU) is the university-wide representative body for students at the university. It is an elected body.

Clubs and societies

The university has sports and cultural clubs functioning under its aegis. The Siddons Union Club is the debating club of the university.[87] It was established in the year 1884 and was named after Henry George Impey Siddons, the first principal of the MAO college.[88] It has hosted a politicians, writers, Nobel laureates, players, and journalists, including the Dalai Lama, Mahatma Gandhi, Abul Kalam Azad, Jawahar Lal Nehru.[89] Sporting clubs include the Cricket Club, Aligarh Muslim University[90] and the Muslim University Riding Club.[91]

The Raleigh Literary Society of the university hosts competitive events, plays, and performances,[92][93] including performances of Shakespeare's plays.[94] The society is named after Shakespeare critic, Sir Walter Raleigh who had served as the English professor at the Mohammedan Anglo-Oriental College from 1885 to 1887.[94]

The Law Society of the university was founded in 1894 as a non-profit student organization. The society publishes law reviews and organizes events, both academic and social, from annual fest to freshers social and farewell party for final year students.[95][96]

Cultural festivals

Every year the various clubs of the university organize their own cultural festivals. Two notable fests are the University Film Club's Filmsaaz and the Literary Club's AMU Literary Festival.

Old Boys' Association

Old Boys' Association is the alumni network of the university. It was established in the year 1898 and has been statutory recognition under AMU, Act 1920.[97]

Notable alumni and faculties

Main pages: List of Aligarh Muslim University alumni, Category:Aligarh Muslim University faculty, and List of Chancellors and Vice-Chancellors of Aligarh Muslim University

Following is a list of alumni from the university.[98]

• Alumni from the field of literature and cinema include – Hakim Ahmad Shuja, Saadat Hasan Manto, Khwaja Ahmad Abbas, Syed Mujtaba Ali,[99][100] Anubhav Sinha, NaseerUddin Shah, Hasrat Mohani and Ahmed Ali.
• Alumni from the field of politics include – Sir Sikandar Hayat Khan KBE, first Muslim Premier of the Punjab; Maulvi Syed Tufail Ahmad Manglori, Indian independence activist and historian;[101] Khwaja Nazimuddin, second governor-general and second prime minister of Pakistan; Ayub Khan, second president of Pakistan; Mohamed Amin Didi, first president of Maldives; Muhammad Ataul Goni Osmani, Commander-in-chief of Bangladesh Forces during the 1971 Bangladesh War of Independence; Muhammad Mansur Ali, third prime minister of Bangladesh; Zakir Husain, third president of India;[102] Khan Abdul Ghaffar Khan, an Indian independence activist; Mohammad Hamid Ansari, twelfth vice-president of India;[103] Arif Mohammad Khan, twenty-second governor of Kerala;[104] Anwara Taimur the first and yet only female chief minister of the Indian state of Assam;[105] Sheikh Abdullah and Mufti Mohammad Sayeed, respectively third and sixth chief minister of the Indian state of Jammu and Kashmir;[106][107] and Sahib Singh Verma, fourth chief minister of the Indian union territory of Delhi.
• Alumni from the field of law include – Justice Baharul Islam, Justice Ram Prakash Sethi, Justice Saiyed Saghir Ahmad, Justice Syed Murtaza Fazl Ali (all judges of Supreme Court of India), Haji Farah Omar, N. R. Madhava Menon & Faizan Mustafa.
• Alumni from the field of sports include – Dhyan Chand, Lala Amarnath and Zafar Iqbal[108] and Iranian footballer Majid Bishkar
• Other notable alumni include – Indian historian Mohammad Habib,[109] French mathematician André Weil,[110][111] and Malik Ghulam Muhammad, the co-founder of Mahindra & Mahindra.
• Yasin Mazhar Siddiqi Muslim scholar and historian who served as director of the Institute of Islamic Studies
• Bijan Abdolkarimi Iranian philosopher
• Naseem uz Zafar Baquiri Medical Practitioner, Poet

In popular culture

• The 1963 film Mere Mehboob, directed by H. S. Rawail starring Rajendra Kumar, Sadhana, Ashok Kumar was shot on the campus.[112]
• The 1966 film Nai Umar Ki Nai Fasal was also filmed on the campus.[113]
• The 2015 film, Aligarh portrays the struggles faced by Ramchandra Siras, a homosexual professor from the university.[114]

Further reading

• Ahmad, Aijaz (2015). Aligarh Muslim University: An Educational and Political History, 1920–47. CreateSpace Independent Publishing Platform. ISBN 978-1-5085-3673-4.
• Graff, Violette (11 August 1990). "Aligarh's Long Quest for 'Minority' Status: AMU (Amendment) Act, 1981". Economic and Political Weekly. 25 (32): 1771–1781. JSTOR 4396615.
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Tonk State [Nawab Muhammad Amir Khan]
by Wikipedia
Accessed: 12/21/21

The earliest record of Firuz Shah’s achievements was written by the pre-eminent historian of the age, Ziya’ al-Din Barani.13

[13. Authors whose works predate Firuz Shah’s reign provide descriptions of the topography and monuments of Delhi. Their accounts are useful in setting the stage for Firuz Shah’s reign, one which witnessed a proliferation of architectural monuments.

Most noted among these authors is the poet Amir Khusrau (b. 651/1253) whose Tughluk-nama, one of his many prose works which describes the glorious victories of Khalji and Tughluq rulers makes no reference to their architectural achievements. Amir Khusrau was patronized by ‘Ala’ al-Din Khalji, Qutb al-Din Mubarak Shah and Ghiyath al-Din Tughluq. See P. Hardy, "Amir Khusraw Dihlawi," Encyclopedia of Islam I (1960), pp. 444-445.

’Isami, a court poet under Muhammad bin Tughluq, was embittered over his family’s forced migration to Daulatabad so he retired to the court of ‘Ala’ al-Din Hasan Bahman Shah and wrote his Futuh al-Salatin in 750-751/1349-1350 under the patronage of the Bahman sultan. The Futuh, written in the manner of Firdausi’s Shah-nama, recounts the conquests of India since the Ghaznavids (English trans. Agha Mahdi Husain, Bombay 1967). In it, he provides one of the few early descriptions of Delhi. See A.S. Bazmee Ansari, "’Isami," Encyclopedia of Islam IV (1978), pp. 92-93.

Ibn Battuta served as a qadi to the court of Muhammad bin Tughluq between 1333-1343 A.D. In his Rihla, completed in 756/1357, he described the urban landscape of Delhi. See A. Miquel, "Ibn Battuta," Encyclopedia of Islam III (1971), pp. 735-736. Chapters on India translated by C. Defrémery and B.R. Sanguinetti, Voyage d'Ibn Batoutah, 4 vols (Paris, 1853-59); H. A. R. Gibb, The Travels of Ibn Battuta, 2 vols (Cambridge, 1958-62); and Mahdi Husain, TheRehla of Ibn Battuta (Baroda, 1953).

The poet Badr al-Din Chach wrote a panegyric description of Delhi and the palace of Khurrambad in the Qasa’id (portions translated by Elliot and Dowson).

Shihab al-Din ‘Abbas al-’Umari wrote about monuments of Delhi and Daulatabad without having visited the subcontinent. Based on traveler’s descriptions, he completed the Masalik al-absar fi mamalik al-amsar in Damascus (Trans. I.H. Siddiqi and Q.M. Ahmad, Fourteenth Century Account of India under Muhammad bin Tughluq, Aligarh 1971.]


Barani is known from four surviving works, Ta’rikh-i Firuz Shahi, Fatawa-yi Jahandari, Na’t-i Muhammadi, and Akhbar-i Barmakiyyan.14

[14. Biographical details about Barani’s life are provided by Hardy, Historians of Medieval India, pp. 20-39; Hardy, "Diya’ al-Din Barani," Encyclopedia of Islam I, pp. 1036-1037; and Habib, "Life and Thought of Ziauddin Barani," in Political Theory of the Delhi Sultanate, pp. 117-172.]


His family was well-connected with the Delhi court since the time his father had risen to prominence under ‘Ala’ al-Din Khalji. Barani served Muhammad bin Tughluq for over seventeen years as nadim or court chronicler and continued to serve the court in that capacity under Firuz Shah. However at the beginning of Firuz Shah’s reign, Barani was implicated in a coup attempt and was banished from court.15

[15. Ibid. Details about his banishment are sketchy. Barani himself relates in his Na’t-i Muhammadi that he was confined to the Pahtez fortress for five months.]


He spent his remaining years in exile seeking to be restored to the favor of the sultan. During this time he wrote the Ta'rikh-i Firuz Shahi until his death in 759/1357.

The Ta’rikh-i Firuz Shahi recorded the history of the Delhi sultans from Balban (664-686/1266-1287) through the sixth year of Firuz Shah’s reign. Barani advocated strict adherence to the shari’a and judged the success or failure of the sultans he discussed accordingly. While 101 chapters were planned, Barani had only completed a portion of these at the time of his death. Those chapters which deal with Firuz Shah focus on the events surrounding his accession to the throne and his early reforms. Barani includes in two chapters a discussion of the sultan’s buildings and canals. His description of the madrasa at Hauz Khas is the only contemporary literary record of that institution. (His descriptions of the earlier Tughluq foundations at Jahanpanah and Tughluqabad are included in earlier chapters.) Other matters which he addresses are Firuz Shah’s military feats: the campaign to Bengal (Barani lived to witness only the first expedition) and the repelling of early Chaghatai marauders. He eulogizes the personal character of the sultan and remarks on his fondness for hunting. He also records the occasion of the sultan’s investiture by the Mamluk caliph.

Two editions of the Ta’rikh-i Firuz Shahi have been published. The Bibliotheca Indica edition, edited by Saiyid Ahmad Khan under supervision of Captain W. Nassau Lees and Maulavi Kabir al-Din, was published in 1862. This edition was a collation of two manuscripts in the possession of Sir H. Elliot, one of which bore a transcription colophon 1010/1610 and was borrowed from the Nawab of Tonk. The second edition was published by Elliot and Dowson, who translated parts of the Ta’rikh in the third volume of The History of India As Told By Its Own Historians. Their translation was largely based on the Bibliotheca Indica edition. Only two chapters of those on Firuz Shah’s reign are translated.

Barani’s other work which is relevant to the reign of Firuz Shah is the Fatawa-yi Jahandari, completed in 1358-1359 A.D. The Fatawa is written in the form of advice from Mahmud of Ghazni to his sons and the rulers of Delhi. The work is his own personal theory of kingship and is representative of the tradition of nasihat literature of the time.16

[16. Nasihat literature consisted of books of advice which were paradigms or mirrors for princes to emulate.]


Barani viewed history as the instrument to teach religious morality through examples of the past. Barani casts Firuz Shah as an ideal ruler. Barani’s interpretation of the sultan’s actions may have been influenced by his own personal misfortune and his desire to be restored to the favor of the sultan.

The Fatawa-yi Jahandari is known from the India Office Library Persian manuscript (Persian MS 1149). An English translation by Dr. Afsar Begum (Mrs. Afsar Umar Salim Khan) from a manuscript in the Commonwealth Library was published in Medieval India Quarterly and was reprinted in Muhammad Habib and Afsar Begum, The Political Theory of the Delhi Sultanate.

-- The Architecture of Firuz Shah Tughluq, Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University, by William Jeffrey McKibben, B.A., M.A., 1988


Image
The city walls of Tughluqabad, Delhi; from El mundo en la mano, 1878|© Universal History Archive/UIG via Getty Images

IN THIS REVIEW: TARIKH-I FIROZ SHAHI, Translated by Ishtiyaq Ahmad Zilli 396pp. Primus Books. £46.95 (US $69.95), Ziauddin Barani

Tarikh-i Firoz Shahi by Ziauddin Barani (1285–1357) is the most important history of India’s Delhi Sultanate, which was founded by Turkish invaders in the thirteenth century. It covers the high point of the Sultanate from the beginning of the reign of Balban in 1266 through to the sixth year of Firoz Shah Tughluq in 1357. If it did not exist, our knowledge of this important period in the establishment of Muslim power in South Asia would be much diminished.

That we have this history at all is the result of the will of one of the remarkable Muslims of nineteenth-century India, Syed Ahmed Khan. Later in the century, he fashioned the lineaments of Islamic modernist thought and founded the Muhammadan Anglo-Oriental College at Aligarh, which was designed to enable his class to continue to have under the British the positions of power it held under the Mughals. Earlier in the century, he had become obsessed by the relics of the Sultanate that lay all around him in Delhi. These he recorded in one of his early publications, Asar as-Sanadid (1847/1853), which translates as “Traces of the Great”. It was Ahmed Khan who, with the help of Captain Nassau Lees and Maulvi Kabiruddin Ahmed, compiled the first printed edition of the Persian text of the Tarikh, using one complete manuscript and three incomplete manuscripts to finish what Ishtiyaq Ahmad Zilli tells us is the first Persian edited text. It was published by the Asiatic Society of Bengal (Calcutta) in 1862 and was one of the achievements which earned him his Fellowship of the Royal Asiatic Society.

Zilli’s translation is the first complete translation into English of Barani’s history. Several excerpts were translated in the nineteenth century, the largest and most used being that which appeared in the third volume of Henry Miers Elliot and John Dowson’s History of India as Told by its own Historians. The value of this particular excerpt has been increasingly undermined by the blatant imperial purpose of the volumes as a whole. “Though”, Elliot tells us in his preface of 1849, “the intrinsic value of these works may be small . . . they will make our native subjects more sensible of the immense advantages accruing to them from our rule.” It is understandable why Zilli, who has taught Sultanate history for many years at Aligarh Muslim University, should wish to produce a complete English text…

-- Traces of the Great: A medieval history of the Delhi Sultanate, by Francis Robinson, the-tls.co.uk, June 30, 2017


Shams-i Siraj ‘Afif, author of the Ta'rikh-i Firuz Shahi, completed his work after the death of Firuz Shah.21

[21 For a discussion of ‘Afif s work and biographical details, see Hardy, Historians of Medieval India, pp. 40-55.]


The work was written after the capture of the city of Delhi by Timur’s army in 1398-1399. ‘Afif's relationship to the court is not known. He was not known to be a nadim like Barani and his patron is not known. ‘Afif devotes several chapters to the architectural endeavors of the sultan, most notably the foundations at Firuzabad and Hissar. He also provides a list of monuments where Firuz Shah undertook restoration and also discusses the transport of the Asokan columns to Delhi. Since ‘Afif witnessed the destruction of Delhi by Timur, his history is a nostalgic recollection of a past era. His account is not always firsthand and he frequently relies on the testimony of other authorities, such as his father, as well as his own memory. According to the author, the Ta’rikh is only part of a larger composition which records the history of the Delhi sultanate from the time of Ghiyath al-Din Tughluq through the time of Timur’s capture. However, the known manuscripts of the work include only the reign of Firuz Shah. The name Ta’rikh-i Firuz Shahi has been ascribed to the work by modern historians on the basis of the surviving portions. Even these, however, are incomplete according to the author’s table of contents. ‘Afif refers to his work as the Manaqib-i Firuz Shahi.22

[The manaqib ("merit" or "virtue") is a literary genre which is usually reserved for biographies of saints and Muslim holymen. According to Hardy, the application of this genre to a biography of a sultan is unusual and he claims that ‘Afif "superimposes upon events a pattern required by the literary genre..." The same author contends that ‘Afif models the sultan "in conformity with an abstract ideal." See Hardy, Historians of Medieval India, p. 41.]


The Ta’rikh-i Firuz Shahi survives in several manuscripts, all imperfect copies. Two copies in India, one formerly in the possession of General Hamilton and another owned by Nawab Zia al-Din Loharu, were the basis for other copies owned by Sir H. Elliot, a certain Mr. Thomas, and two copies in the India Office Library (one by way of the Marquis of Hastings). The Bibliotheca Indica edition, edited by Maulavi Vilayat Husain, was published in 1891. Elliot and Dowson published an English translation of the Ta’rikh in their History. Translated abstracts of the work by Lieut. Henry Lewis first appeared in the Journal of the Archaeological Society of Delhi in 1849.

-- The Architecture of Firuz Shah Tughluq, Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University, by William Jeffrey McKibben, B.A., M.A., 1988


Little is known of Shams-i Siraj beyond what is gleaned from his own work....

The work has met with scarcely any notice, whilst every historian who writes of the period quotes and refers to Ziau-d din Barni. The reason of this may be... [due to] the fact of its having at a comparatively late period been rescued from some musty record room. The work, consisting of ninety chapters, contains an ample account of this Akbar of his time ... [it] gives us altogether a better view of the internal condition of India under a Muhammadan sovereign than is presented to us in any other work, except the A'yin-i Akbari...

Sir H. Elliot desired to print a translation of the whole work... A portion of the work had been translated for him by a munshi, but this has proved to be entirely useless. The work of translation has, consequently, fallen upon the editor, and he has endeavoured to carry out Sir H. Elliot's plan by making a close translation of the first three chapters, and by extracting from the rest of the work everything that seemed worthy of selection....

Besides this history of Firoz Shah, the author often refers to his Manakib-i Sultan Tughlik, and he mentions his intention of writing similar memoirs of the reign of Sultan Muhammad, the son of Firoz Shah. Nothing more appears to be known of these works. Copies of the Tarikh-i Firoz Shahi are rare in India, and Colonel Lees, who has selected the work for publication in the Bibliotheca Indica, has heard only of "one copy in General Hamilton's library, and of another at Dehli, in the possession of Nawab Ziau-d din Loharu, of which General Hamilton's is perhaps a transcript." The editor has had the use of four copies. One belonging to Sir H. Elliot, and another belonging to Mr. Thomas, are of quite recent production. They are evidently taken from the same original, most probably the Dehli copy above mentioned. The other two copies belong to the library of the India Office, one having been lately purchased at the sale of the Marquis of Hastings's books. These are older productions; they are well and carefully written, and although they contain many obvious errors, they will be of the greatest service in the preparation of a correct text. None of these MSS. are perfect. The two modern copies terminate in the middle of the ninth chapter of the last book. The Hastings copy wants several chapters at the end of the first and the beginning of the second book; but it extends to the eleventh chapter of the last book, and has the final leaf of the work. The other MS. ends in the middle of the fifteenth chapter of the last book, and some leaves are missing from the fourteenth.

-- XVI. Tarikh-i Firoz Shahi, of Shams-i Siraj 'Afif, Excerpt from The History of India As Told By Its Own Historians: The Muhammadan Period, edited from the posthumous papers of the Late Sir H.M. Elliot, K.C.B., East India Company's Bengal Civil Service, by Professor John Dowson, M.R.A.S., Staff college, Sandhurst, Vol. III, P. 269-364, 1871


Tonk State
टोंक रियासत/ ریاستِ ٹونک
Princely State of British India
1806–1949
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Flag of Tonk
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Coat of arms of Tonk
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Tonk State in the Imperial Gazetteer of India
Capital: Tonk
Area: • 1931: 6,512 km2 (2,514 sq mi)
Population: • 1931: 317,360
Government
• Motto '"Nasr min Allah" (Victory in God)
• Established 1806
• Independence of India 1949
Succeeded by Republic of India
Today part of: Rajasthan (India)

Tonk was a Princely State of India at the time of the British Raj. The town of Tonk, which was the capital of the state, had a population of 273,201 in 1901. The town was surrounded by a wall and boasted a mud fort. It had a high school, the Walter hospital for women, under a matron, and a separate hospital for men. It has a bridge on river Banas.

Amir Khan was originally enlisted by the Holkar dynasty in 1806. Tonk and the surrounding regions were captured from Jaipur State and rewarded to Amir Khan for his services. In 1817 the British acknowledged Amir Khan as the ruler of Tonk on the condition that he disbanded his army. The army of Amir Khan consisted of 52 battalions of infantry, 15,000 Pashtun cavalry and 150 artillery. Amir Khan surrendered on the condition that the British enlist his men and buy his artillery. Rampura and Aligarh were presented as gift by the British to Amir Khan for his cooperation.[1] It was the only princely state of Rajasthan with a Muslim ruling dynasty.

Geography

The state was formed of several enclaves located in an area covered by the alluvium of the Bands, and from this, a few rocky hills composed of schists of the Aravalli Range protrude, together with scattered outliers of the Alwar quartzites. Nimbahera is for the most part covered by shales, limestone, and sandstone belonging to the Lower Vindhyan group, while the Central India districts lie in the Deccan trap area, and present all the features common to that formation.

Besides the usual small game, antelope or ravine deer, and nilgai (Boselaphus tragocamelus) used to be common in the plains, and leopards, sambar deer (Cervus unicolor), and wild hog were found in many of the hills. Formerly an occasional tiger was met in the south-east of Aligarh, the north-east of Nimbahera, and parts of Pirawa and Sironj.

The total area of the princely state was 2553 sq. mi, with a total population in 1901 of 273,201. By treaty Tonk became a British protectorate in 1817. Following the Independence of India, Tonk acceded to the newly independent dominion of India on 7 April 1949. It was located in the region bordering present-day Rajasthan and Madhya Pradesh states that are now the Tonk district.

History

The founder of the state was Nawab Muhammad Amir Khan (1769–1834), an adventurer and military leader of Pashtun descent. Amir Khan rose to be a military commander in the service of Yashwantrao Holkar of the Maratha Empire in 1798. In 1806, Khan received the state of Tonk from Yashwantrao Holkar.[2] In 1817, after the Third Anglo-Maratha War, Amir Khan submitted to the British British East India Company. As a result, he kept his territory of Tonk and received the title of Nawab.[3] While retaining internal autonomy and remaining outside British India, the state came under the supervision of the Rajputana Agency and consisted of six isolated districts. Three of these were under the Rajputana Agency, namely, Tonk, Aligarh (formerly Rampura) and Nimbahera. The other three, Chhabra, Pirawa and Sironj were in the Central India Agency. The Haraoti-Tonk Agency, with headquarters at Deoli, dealt with the states of Tonk and Bundi, as well as with the state of Shahpura.[4]

A former minister of Tonk state, Sahibzada Obeidullah Khan, was deputed on political duty to Peshawar during the Tirah campaign of 1897.[5]

In 1899–1900, the state suffered much distress due to drought. The princely state enjoyed an estimated revenue of £128,546 in 1883–84;[1] however, no tribute was payable to the government of British India. Grain, cotton, opium and hides were the chief products and exports of the state. Two of the outlying tracts of the state were served by two different railways.

Nawab Sir Muhammad Ibrahim Ali Khan GCIE (ruled 1867–1930) was one of few chiefs to attend both Lord Lytton's Durbar in 1877 and the Delhi Durbar of 1903 as ruler.[5]

In 1947, on the Partition of India whereby India and Pakistan gained independence, the Nawab of Tonk decided to join India. Subsequently, most of the area of the state of Tonk was integrated into Rajasthan state, while some of its eastern enclaves became part of Madhya Pradesh.

The foundation of the principality of Tonk led to the creation of a large Rajasthani Pathan community.

Rulers

The rulers of the state, the Salarzai Nawabs of Tonk, belonged to a Pashtun Tarkani tribe. They were entitled to a 17-gun salute by the British authorities. The last ruler before Indian independence, Nawab Muhammad Ismail Ali Khan, has no issue.

Nawabs

• Muhammad Amir Khan (1806–1834)
• Muhammad Wazir Khan (1834–1864)
• Nawab Muhammad Ali Khan (1864–1867)
• Nawab Muhammad Ibrahim Ali Khan (1867 – 23 June 1930)
• Nawab Muhammad Saadat Ali Khan (23 June 1930 – 31 May 1947)
• Nawab Muhammad Faruq Ali Khan (1947–1948)

Titular Nawabs

• Nawab Muhammad Ismail Ali Khan (1948–1974)
• Nawab Masoom Ali Khan (1974–1994)
• Nawab Aftab Ali Khan (1994–)

See also

• Lawa Thikana
• Pathans of Rajasthan
• Political integration of India
• List of Sunni Muslim dynasties

References

1. Hunter, Sir William Wilson (1887). The Imperial Gazetteer of India. Trübner & Company. tonk state .
2. Lethbridge, Sir Roper (27 May 2005). The Golden Book of India: A Genealogical and Biographical Dictionary of the Ruling Princes, Chiefs, Nobles, and Other Personages, Titled Or Decorated of the Indian Empire. Aakar Books. ISBN 9788187879541 – via Google Books.
3. Tonk State: Brief history Royal Ark. Retrieved 29 August 2021
4. Imperial Gazetteer of India vol. IV (1907), The Indian Empire, Administrative, Published under the authority of His Majesty's Secretary of State for India in Council, Oxford at the Clarendon Press. Pp. xxx, 1 map, 552
5. One or more of the preceding sentences incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Tonk". Encyclopædia Britannica. 27 (11th ed.). Cambridge University Press. p. 10.

External links

• Media related to Tonk State at Wikimedia Commons
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Re: Freda Bedi Cont'd (#3)

Postby admin » Wed Dec 22, 2021 4:23 am

Elliot and Dowson’s History of India
by Naveen Kanalu Ramamurthy
UCLA Society Sciences, southasia.ucla.edu
Accessed: 12/21/21
copyright 2021

The value of this particular excerpt has been increasingly undermined by the blatant imperial purpose of the volumes as a whole. “Though”, Elliot tells us in his preface of 1849, “the intrinsic value of these works may be small . . . they will make our native subjects more sensible of the immense advantages accruing to them from our rule.”

-- -- Traces of the Great: A medieval history of the Delhi Sultanate, by Francis Robinson, the-tls.co.uk, June 30, 2017


-- XV. Tarikh-i Firoz Shahi, of Ziaud Din Barni [Ziauddin Barani], Excerpt from The History of India As Told By Its Own Historians: The Muhammadan Period, edited from the posthumous papers of the Late Sir H.M. Elliot, K.C.B., East India Company's Bengal Civil Service, by Professor John Dowson, M.R.A.S., Staff college, Sandhurst, Vol. III, P. 93-269, 1871

-- XVI. Tarikh-i Firoz Shahi, of Shams-i Siraj 'Afif, Excerpt from The History of India As Told By Its Own Historians: The Muhammadan Period, edited from the posthumous papers of the Late Sir H.M. Elliot, K.C.B., East India Company's Bengal Civil Service, by Professor John Dowson, M.R.A.S., Staff college, Sandhurst, Vol. III, P. 269-364, 1871

-- XVII. Futuhat-i Firoz Shahi of Sultan Firoz Shah, Excerpt from The History of India As Told By Its Own Historians: The Muhammadan Period, edited from the posthumous papers of the Late Sir H.M. Elliot, K.C.B., East India Company's Bengal Civil Service, by Professor John Dowson, M.R.A.S., Staff college, Sandhurst, Vol. III, P. 374-, 1871

-- Chapter 6: The Sultan of the Age, One Who is Supported by God, Firoz Shah al Sultan, Excerpt from "Tarikh-I Firoz Shahi, An English Translation" [Written by Zia ud Din Barani], by Ishtiyaq Ahmad Zilli, © 2015 by Ishtiyaq Ahmad Zilli

-- The Architecture of Firuz Shah Tughluq, Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University, by William Jeffrey McKibben, B.A., M.A., 1988

-- A Memoir on Kotla Firoz Shah, Delhi, Memoirs Of the Archaeological Survey of India, No. 52, by J.A. Page, A.R.I.B.A., Late Superintendent, Archaeological Survey of India, With a Translation of Sirat-i-Firozshahi by Mohammad Hamid Kuraishi, B.A., Superintendent, Archaeological Survey of India, 1937


Henry Miers Elliot and John Dowson, The History of India as Told by Its Own Historians. The Muhammadan Period. Edited from the posthumous papers of the late Sir H. M. Elliot, K.C.B., East India Company’s Bengal Civil Service, by John Dowson, M.R.A.S. Volumes I-VIII, London: Trübner & Co., 1867–1877.

The History of India, as told by its own Historians. The Muhammadan Period is an eight-volume compendium of English translations of tarikhs or tawarikhs, (historical accounts or chronicles composed in Arabic and Persian during the rule of Islamicate empires in parts of present-day South Asia from the eighth to the nineteenth centuries) compiled by the mid-nineteenth century British colonial officer, Sir Henry Miers Elliot (1808–1853 CE). Elliot, a civil servant with the English East India Company, began his career as assistant to the magistrate and collector of Bareilly and was appointed Foreign secretary to the Government of India in 1847. Elliot compiled these translations, which were left in manuscript form due to his untimely death. On Elliot’s death, his papers were revised and published by John Dowson (1820–1881 CE), an English orientalist, professor at the University College, London and later at the Staff College, Sandhurst. Elliot produced several translations included in the compendium; a few were made by other English officers. However, most of the texts were rendered into English by “native” munshis or scribes and commissioned by Elliot. John Dowson states in his preface, “the majority of them seem to have been the work of munshís”. Ironically though, he does not mention even a single name. Given the hybrid nature of its production, we could argue that the authorship of this compendium, though initiated by an English officer and edited by an English orientalist, was in reality a project whose realization was possible only through “native” participation. Furthermore, as the English had limited access to sources in Indian languages, be they Persian, Arabic or Sanskrit as well as the regional languages, the compendium clearly reflects the collaborative nature of the enterprise.

Volume I of The History of India furnishes a geographical and historical background to the Muslim chronicles from the pre-Islamicate period in South Asian history. The remaining seven volumes of the collection fall into three distinct categories: a. pre-Mughal Persian chronicles and masnavis or “historical poems” (Volumes II-IV); b. Mughal Imperial chronicles (Volumes IV-VII); c. late eighteenth and early nineteenth century chronicles (Volume VIII). The introductory volume provides excerpts from the early geographical compositions by Arab savants such as Abu al-Rayhan Muhammad ibn Ahmad al-Biruni (973–1048 CE), Abu Abd Allah Muhammad al-Idrisi (1100–1165 CE), historical accounts from the early Islamicate kingdom in Sindh, and the geographical evidence for kingdoms, ethnic groups, cities, and towns as known and understood by the Arab literati. The three succeeding volumes (Volumes II-IV) include the historical accounts up to the Mughal conquest of North India. Volume II contains excerpts from Arabic sources from the period prior to 1260 CE. Most of the chroniclers included in this volume are from the Ghaznavide period. Ironically, it includes al-Biruni’s Kitab fi tahqiq ma li al-hind, popularly known as his “History of India”, despite his not being of “Indian” origin. Volume III is focused on the period ending in 1398 CE and contains texts primarily from the reign of the Firuzshahi Sultans, including Firuz Shah’s autobiographical writings known as the Futuhat-i firuzshahi or the “Victories of Firuz Shah.” It is interesting to note that the appendix contains translations from the historical masnavis of the Indo-Persian poet, Amir Khusrau Dihlavi (1253–1325 CE). Volume IV, which is supposed to include chronicles until 1450, also contains the autobiographical work of the first Mughal emperor, Zahir al-din Muhammad Babur (r. 1526–1530 CE), Tuzak-i babari or the “Memoires of Babur”. In Volume V, the works of Mughal imperial elite such as Abd al-Qadir Badauni are included. Volume VI is devoted to the historical chronicles composed during the reigns of the Mughal emperors, Jalal al-din Muhammad Akbar (r. 1556–1605) and Nur al-din Muhammad Jahangir (r. 1605–1627). For the first time, substantial portions of Akbar nama or the “Account of Akbar” by Abu al-Fazl (1551–1602) were made available in English translation. Volume VII contains the Persian chronicles from the reigns of the next two Mughal emperors, Shahab al-din Muhammad Shahjahan (r. 1628–1658) and Abu al-Muzaffar Muhi al-din Muhammad Aurangzeb (r. 1658–1707). They include well-known works such as Abd al-Hamid Lahori’s Padshah nama or the “Account of the Padshah”, Bakhtawar Khan’s Mir’at al-‘alam or the “Mirror to the World”, and Muhammad Qasim’s ‘Alamgir nama or the “Account of the World-Seizer”. Volume VIII contains several miscellaneous Persian texts by literati from the eighteenth and nineteenth centuries. It includes an early work of the founder of the Mohammedan Anglo-Oriental College, Sayyid Ahmad Khan’s (1817–1898) Jam-i jam and a text by Thomas William Beale, clerk at the Board of Revenue at Agra. The final volume also contains bibliographical, geographical, and general indices.

The History of India organizes each text in the following sequence: a brief introduction to the author and his works, the context of their production, circulation and patronage, and translations from select excerpts of the historical accounts. In its contents, The History of India continues to represent the trend in the translations by English administrators, scholars, and civil servants in the late eighteenth and early nineteenth centuries. Most of them present translations of excerpts (this pattern, it may be noted, was also common to other European compilations such as the French morceaux choisis) rather than render stand-alone volumes of full translations, which only became prevalent in the latter half of the nineteenth century.

The History of India is a representative example to understand the structure, the construction and the diffusion of “oriental” knowledge in mid-nineteenth century colonial rule in India. It is revealing of the differentiated relation between “natives” and English officials as “subjects” of knowledge production and in its use of religious categories to distinguish between various knowledge systems and textual material from the precolonial period. More prominently, the compilation is an instantiation of the epistemological foundations for the historical periodization of the precolonial past in the era of the consolidation of British dominance over large parts of the sub-continent. The central axis along which all these categories of knowledge-formation and their historical mapping were rendered possible is the alleged division of the history of precolonial India between the “Hindu period” and the “Mohammedan invasion”. “Hindu” past was deemed a-historical: it underwent little change in reality and had left no chronicles conceivable as belonging to “secular” time and geography; they were mythical at best. However, Mahommedan culture – as much as it was considered alien and remained so in British perceptions –, introduced the historical at least in the practice of chronicling and recording past events. However, it was supposed to have had little impact on Hindu society, which was essentially static in nature. In this radical disjuncture and rupture between a static past and a violence-ridden “intrusive” past, the chronicles presented in this compendium are signified as “Mahommedan”. However, some of the texts included by Elliot were authored by Arabs, who were not “natives” of India; others by “Hindus”. Further, Persian was, – unlike Arabic –, a lingua franca for textual production among the elite irrespective of such religious and ethnic distinctions. Nor are texts belonging to the literary traditions in regional Indian languages or Sanskrit under the period of Islamicate empires represented in the compendium. Thus, Elliot’s work erases the existence of a large corpus of texts considered “Hindu” and a-historical in nature and privileges the Arabo-Persian style chronicles to portray the domination of texts allegedly “Mahommedan” in “character” for almost a millennium. Also, it is worth noting that such enterprises as Elliot’s compilation introduced new perceptions about precolonial knowledge. For instance, al-Biruni’s “History of India”, which had little circulation in South Asia prior to British colonial rule, became a an ur-text to understand early Arab-Muslim attitudes on “Hindu” cosmological and anthropological Weltanschauung. Its impact has been so deep that much of contemporary scholarship continues to deploy these categories without recognizing the fact that the historical memory and knowledge of these texts are themselves embedded in modern European categories of thinking as transposed to non-European texts. Under the conditions of colonial rule, Elliot’s compendium generated a corpus, which effectively provided the grounds for the creation of canonical texts of the “historical” and the “Mohammedan” in South Asian past.

The underlying sub-text for the interpretative schema of Elliot’s compendium is that the historical was in essence alien to the “natives”. Instead, true historical consciousness was being co-constituted with and through the “British conquest” of India.
It is noteworthy that the compendium, despite its avowed neutrality and strict demarcation in form through the category of the “Mohammedan” that it deploys, gives away in its contents, which do not fit this rigid schema. Further, little is indicated as to what constitutes the distinction between the “historical” and the “literary”, where does one end and the other begin in the consideration of the knowledge of the past as recollected in the past. All these difficulties adduce to the fact that such deployment is rendered possible by a colonial epistemological framework, which introduced a hierarchy in the status of different knowledge-systems and ruptured the “hybridity” internal to their composition and the radically different set of historical conditions of their possibility.
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Re: Freda Bedi Cont'd (#3)

Postby admin » Thu Dec 23, 2021 4:25 am

History of the Indo-Greek Kingdom
by Wikipedia
Accessed: 12/22/21



The History of the Indo-Greek Kingdom covers a period from the 2nd century BCE [200-101 B.C.] to the beginning of the 1st century CE in northern and northwestern India. There were over 30 Indo-Greek kings, often in competition on different territories. Many of them are only known through their coins.

Many of the dates, territories, and relationships between Indo-Greek kings are tentative and essentially based on numismatic analysis (find places, overstrikes, monograms, metallurgy, styles), a few Classical writings, and Indian writings and epigraphic evidence. The following list of kings, dates and territories after the reign of Demetrius is derived from the latest and most extensive analysis on the subject, by Osmund Bopearachchi and R. C. Senior.

The invasion of northern India, and the establishment of what would be known as the "Indo-Greek kingdom", started around 200 BCE when Demetrius, son of the Greco-Bactrian king Euthydemus I, led his troops across the Hindu Kush. Apollodotus, may have made advances in the south, while Menander (Reign: 165/155–130 BC), led later invasions further east.

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The Periplus explains that coins of the Indo-Greek king Menander I were current in Barigaza.

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Location of Barygaza in India

To the present day ancient drachmae are current in Barygaza, coming from this country, bearing inscriptions in Greek letters, and the devices of those who reigned after Alexander, Apollodorus [sic] and Menander.— Periplus, §47

-- Periplus of the Erythraean Sea, by Wikipedia

Following his conquests, Demetrius received the title ανικητος ("Anicetus", lit. invincible), a title never given to any king before.[1]

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Indo-Greek Kingdoms in 100 BCE.

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The founder of the Indo-Greek Kingdom Demetrius I "the Invincible" (205–171 BCE), wearing the scalp of an elephant, symbol of his conquests in India.

Written evidence of the initial Greek invasion survives in the Greek writings of Strabo and Justin, and in Sanskrit in the records of Patanjali, Kālidāsa, and in the Yuga Purana, among others. Coins and architectural evidence also attest to the extent of the initial Greek campaign.

Evidence of the initial invasion

Greco-Roman sources


The Greco-Bactrians went over the Hindu Kush and also started to re-occupy the area of Arachosia, where Greek populations had been living since before the acquisition of the territory by Chandragupta from Seleucus. Isidore of Charax describes Greek cities there, one of them called Demetrias, probably in honour of the conqueror Demetrius.[2]

According to Strabo, Greek advances temporarily went as far as the Shunga capital Pataliputra (today Patna) in eastern India:

"Of the eastern parts of India, then, there have become known to us all those parts which lie this side of the Hypanis, and also any parts beyond the Hypanis of which an account has been added by those who, after Alexander, advanced beyond the Hypanis, to the Ganges and Pataliputra."

— Strabo, 15-1-27[3]


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The Hellenistic world view just before the Indo-Greek conquests. India appears fully formed, with the Ganges and Palibothra (Pataliputra) in the east. (19th-century reconstruction of the ancient world map of Eratosthenes (276–194 BCE).[4])

The 1st century BCE Greek historian Apollodorus, quoted by Strabo, affirms that the Bactrian Greeks, led by Demetrius I and Menander, conquered India and occupied a larger territory than the Greeks under Alexander the Great, going beyond the Hypanis towards the Himalayas:[5]

"The Greeks became masters of India and more tribes were subdued by them than by Alexander—by Menander in particular, for some were subdued by him personally and others by Demetrius, the son of Euthydemus the king of the Bactrians."

— Apollodorus, quoted in Strabo 11.11.1[6]


The Roman historian Justin also mentioned the Indo-Greek kingdom, describing a "Demetrius, King of the Indians" ("Regis Indorum"), and explaining that after vanquishing him Eucratides in turn "put India under his rule" ("Indiam in potestatem redegit")[7] (since the time of the embassies of Megasthenes in the 3rd century BCE "India" was understood as the entire subcontinent, and was mapped by geographers such as Eratosthenes). Justin also mentions Apollodotus and Menander as kings of the Indians.[8]

Greek and Indian sources tend to indicate that the Greeks campaigned as far as Pataliputra until they were forced to retreat. This advance probably took place under the reign of Menander, the most important Indo-Greek king (A.K. Narain and Keay 2000) and was likely only of a military advance of temporary nature, perhaps in alliance with native Indian states. The permanent Indo-Greek dominions extended only from the Kabul Valley to the eastern Punjab or slightly further east.

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An Indo-Greek stone palette showing Poseidon with attendants. He wears a chiton tunic, a chlamys cape, and boots. 2nd–1st century BCE, Gandhara, Ancient Orient Museum.

To the south, the Greeks occupied the areas of the Sindh and Gujarat down to the region of Surat (Greek: Saraostus) near Mumbai (Bombay), including the strategic harbour of Barigaza (Bharuch),[9] as attested by several writers (Strabo 11; Periplus of the Erythraean Sea, Chap. 41/47) and as evidenced by coins dating from the Indo-Greek ruler Apollodotus I:

"The Greeks... took possession, not only of Patalena, but also, on the rest of the coast, of what is called the kingdom of Saraostus and Sigerdis."

— Strabo 11.11.1[10]


The 1st century CE Periplus of the Erythraean Sea describes numerous Greek buildings and fortifications in Barigaza, although mistakenly attributing them to Alexander, and testifies to the circulation of Indo-Greek coinage in the region:

"The metropolis of this country is Minnagara, from which much cotton cloth is brought down to Barygaza. In these places there remain even to the present time signs of the expedition of Alexander, such as ancient shrines, walls of forts and great wells."

— Periplus, Chap. 41


"To the present day ancient drachmae are current in Barygaza, coming from this country, bearing inscriptions in Greek letters, and the devices of those who reigned after Alexander, Apollodorus (sic) and Menander."

— Periplus Chap. 47[11]


From ancient authors (Pliny, Arrian, Ptolemy and Strabo), a list of provinces, satrapies, or simple regional designations, and Greek cities from within the Indo-Greek Kingdom can be discerned (though others have been lost), ranging from the Indus basin to the upper valley of the Ganges.[12]

Indian sources

Various Indian records describe Yavana attacks on Mathura, Panchala, Saketa, and Pataliputra. The term Yavana is thought to be a transliteration of "Ionians" and is known to have designated Hellenistic Greeks (starting with the Edicts of Ashoka, where Ashoka writes about "the Yavana king Antiochus"), but may have sometimes referred to other foreigners as well, especially in later centuries.

Patanjali, a grammarian and commentator on Pāṇini around 150 BCE, describes in the Mahābhāsya,[13] the invasion in two examples using the imperfect tense of Sanskrit, denoting a recent event:

• "Arunad Yavanah Sāketam" ("The Yavanas (Greeks) besieged Saketa")
• "Arunad Yavano Madhyamikām" ("The Yavanas were besieged Madhyamika" (the "Middle country")).

The Anushasanaparava of the Mahabharata affirms that the country of Mathura, the heartland of India, was under the joint control of the Yavanas and the Kambojas.[14] The Vayupurana asserts that Mathura was ruled by seven Greek kings over a period of 82 years.[15]

Accounts of battles between the Greeks and the Shunga in Central India are also found in the Mālavikāgnimitram, a play by Kālidāsa which describes an encounter between Greek forces and Vasumitra, the grandson of Pushyamitra, during the latter's reign.[16]

Also the Brahmanical text of the Yuga Purana, which describes Indian historical events in the form of a prophecy,[17] relates the attack of the Indo-Greeks on the capital Pataliputra, a magnificent fortified city with 570 towers and 64 gates according to Megasthenes,[18] and describes the ultimate destruction of the city's walls:

"Then, after having approached Saketa together with the Panchalas and the Mathuras, the Yavanas, valiant in battle, will reach Kusumadhvaja ("The town of the flower-standard", Pataliputra). Then, once Puspapura (another name of Pataliputra) has been reached and its celebrated mud[-walls] cast down, all the realm will be in disorder."

— Yuga Purana, Paragraph 47–48, 2002 edition.


According to the Yuga Purana a situation of complete social disorder follows, in which the Yavanas rule and mingle with the people, and the position of the Brahmins and the Sudras is inverted:

"Sudras will also be utterers of bho (a form of address used towards an equal or inferior), and Brahmins will be utterers of arya (a form of address used towards a superior), and the elders, most fearful of dharma, will fearlessly exploit the people. And in the city the Yavanas, the princes, will make this people acquainted with them: but the Yavanas, infatuated by war, will not remain in Madhyadesa."

— Yuga Purana, Paragraph 55–56, 2002 edition.


Epigraphic remains

Several depictions of Greeks in Central India dated to the 2nd-1st century BCE are known, such as the Greek soldier in Bharhut, or a frieze in Sanchi which describes Greek-looking foreigners honouring the Sanchi stupa with gifts, prayers and music (image above). They wear the chlamys cape over short chiton tunics without trousers, and have high-laced sandals. They are beardless with short curly hair and headbands, and two men wear the conical pilos hat. They play various instruments, including two carnyxes, and one aulos double-flute.[19] This is near Vidisa, where an Indo-Greek monument, the Heliodorus pillar, is known.

A pillar discovered in Reh, in the Ganges valley 350 km south-east of Mathura mentions Menander:

"The great king of kings, the great king Menander, saviour, steadfast in the Law (dharma), victorious and unvanquished..."

— Reh inscription.[20]


Another inscription 17mk from Mathura, the Maghera inscription, contains the phrase "In the 116th year of the Greek kings...", suggesting Greek rule in the area until around 70 BCE, as the "Greek era" is thought to have started around 186 BCE.[21]

Archaeological remains

Urban remains


The city of Sirkap, today in northwestern Pakistan near Taxila, was built according to the "Hippodamian" grid-plan characteristic of Greek cities, and was a Hellenistic fortress of considerable proportions, with a 6,000 meter wall on the circumference, of a height of about 10 meters. The houses of the Indo-Greek level are "the best planned of all the six strata, and the rubble masonry of which its walls are built is also the most solid and compact".[22] It is thought that the city was built by Demetrius.

Artifacts

Image
Main archaeological artifacts from the Indo-Greek strata at ancient Taxila. Source: John Marshall "Taxila, Archaeological excavations".

Several Hellenistic artifacts have been found, in particular coins of Indo-Greek kings, stone palettes representing Greek mythological scenes, and small statuettes. Some of them are purely Hellenistic, others indicate an evolution of the Greco-Bactrian styles found at Ai-Khanoum towards more indianized styles. For example, accessories such as Indian ankle bracelets can be found on some representations of Greek mythological figures such as Artemis.

The excavations of the Greek levels at Sirkap were however very limited and made in peripheral areas, out of respect for the more recent archeological strata (those of the Indo-Scythian and especially Indo-Parthian levels) and the remaining religious buildings, and due to the difficulty of excavating extensively to a depth of about 6 meters. The results, although interesting, are partial and cannot be considered as exhaustive.[23] Beyond this, no extensive archaeological excavation of an Indo-Greek city has ever essentially been done.

Quantities of Hellenistic artifacts and ceramics can also be found throughout Northern India.[24] Clay seals depicting Greek deities, and the depiction of an Indo-Greek king thought to be Demetrius were found at Benares.[25]

Stupas

Image
Evolution of the Butkara stupa (Swat) during the Indo-Greek period.[26]

Image
Stupa decorated with acanthus leaves, Level III, Sirkap, 1st century BCE. Diameter: 2.5 meters.[27]

When the Indo-Greeks settled in the area of Taxila, large Buddhist structures were already present, such as the stupa of Dharmarajika built by Ashoka in the 3rd century BCE. These structures were reinforced in the following centuries, by building rings of smaller stupas and constructions around the original ones. Numerous coins of the Indo-Greek king Zoilos II were found under the foundation of a 1st-century BCE rectangular chapel near the Dharmarajika stupa.[28]

Also, various Buddhist structures, such as the Butkara Stupa in the area of Swat were enlarged and decorated with Hellenistic architectural elements in the 2nd century BCE, especially during the rule of Menander.[29] Stupas were just round mounds when the Indo-Greeks settled in India, possibly with some top decorations, but soon they added various structural and decorative elements, such as reinforcement belts, niches, architectural decorations such as plinthes, toruses and cavettos, plaster painted with decorative scrolls. The niches were probably designed to place statues or friezes, an indication of early Buddhist descriptive art during the time of the Indo-Greeks.[30] Coins of Menander were found within these constructions dating them to around 150 BCE. By the end of Indo-Greek rule and during the Indo-Scythian period (1st century BCE), stupas were highly decorated with colonnaded flights of stairs and Hellenistic scrolls of Acanthus leaves.

Consolidation

The end of the first conquests


Back in Bactria a king named Eucratides managed to topple the Euthydemid dynasty around 170 BCE and some years later made himself ruler of the westernmost Indian territories as well, thus weakening the Indo-Greek kingdom and putting a stop to their expansion.

Image
Coin of Menander. Greek legend, BASILEOS SOTEROS MENANDROY lit. "Saviour King Menander".

There may also have been setbacks in the east. The Hathigumpha inscription, written by the king of Kalinga, Kharavela, also describes the presence of the Yavana king whose name has been identified as "Demetrius" with his army in eastern India, apparently as far as the city of Rajagriha about 70 km southeast of Pataliputra and one of the foremost Buddhist sacred cities, but claims that this Demetrius ultimately retreated to Mathura on hearing of Kharavela's military successes further south:

"Then in the eighth year, (Kharavela) with a large army having sacked Goradhagiri causes pressure on Rajagaha (Rajagriha). On account of the loud report of this act of valour, the Yavana (Greek) King Dimi[ta] retreated to Mathura having extricated his demoralized army and transport."

— Hathigumpha inscription, in Epigraphia Indica, Vol. XX.[31]


The interpretation has been challenged, and a presence this far east seems difficult to attest to Demetrius I, who issued no Indian coins whatsoever.

In any case, Eucratides seems to have occupied territory as far as the Indus, between c. 170 BCE and 150 BCE. His advances were ultimately checked by the Indo-Greek king Menander I who asserted himself in the Indian part of the empire, and began the last expansions eastwards.

Consolidation and rise of Menander I

Image
Detail of Asia in the Ptolemy world map. The "Menander Mons" are in the center of the map, at the east of the Indian subcontinent, beyond the Ganges, right above the Malaysian Peninsula.

Menander is considered as probably the most successful Indo-Greek king, and the conqueror of the vastest territory.[32] The finds of his coins are the most numerous and the most widespread of all the Indo-Greek kings. In Antiquity, from at least the 1st century CE, the "Menander Mons",[citation needed] or "Mountains of Menander", came to designate the mountain chain at the extreme east of the Indian subcontinent, today's Naga hills and Arakan, as indicated in Ptolemy's world map of the 1st century CE geographer Ptolemy. Menander is also remembered in Buddhist literature, where he called Milinda, and is described in the Milinda Panha as a convert to Buddhism: he became an arhat whose relics were enshrined in a manner reminiscent of the Buddha. He also introduced numismatic reforms, such as issuing coins with portraits, which had hitherto been unknown in India. His most common coin reverse Athena Alkidemos ("Protector of the people") became a common type for his successors in the East.

Conquests east of the Punjab region were most likely made during the second half of the century by the king Menander I, but his eastern conquests were brief. The following passage may allude to the return of Menander to his home territories, perhaps due to a civil war with the competing king Zoilos I, or the nomad invasion of Bactria:

"The Yavanas, infatuated by war, will not remain in Madhadesa (the Middle Country). There will be mutual agreement among them to leave, due to a terrible and very dreadful war having broken out in their own realm."

— Yuga Purana, paragraphs 56–57, 2002 edition.


Following Menander's reign, about twenty Indo-Greek kings are known to have ruled in succession in the eastern parts of the Indo-Greek territory. Upon his death, Menander was succeeded by his infant son Thraso, but he was apparently murdered and further civil wars ensued. Judging from their coins, many of the later kings claimed descendance from either the Euthydemids or Menander, but the details remain uncertain due to the lack of sources.

The fall of Bactria

From 130 BCE, the Scythians and then the Yuezhi, following a long migration from the border of China, started to invade Bactria from the north. Around 125 BCE, the Greco-Bactrian king Heliocles, was probably killed during the invasion and the Greco-Bactrian kingdom proper ceased to exist. The Indo-Greek kingdom, now entirely isolated from the Hellenistic world,[33] did nevertheless maintain itself, if we can judge from the vast number of coins issued from the following kings, such as Lysias and Antialcidas.

During this time, the Indo-Greek territory seems to have extended from the Paropamisadae and Arachosia in the west, to eastern Punjab, perhaps even with further eastern strongholds such as Mathura (see below). It is uncertain when the coastal provinces along the mouth of the Indus and further east were lost, or how tightly they were ever integrated with the kingdom.

Later history

Throughout the 1st century BCE, the Indo-Greeks progressively lost ground to the Indians in the east, and the Scythians, the Yuezhi, and the Parthians in the West. About 20 Indo-Greek king are known during this period, down to the last known Indo-Greek king Strato II, who ruled in the Punjab region until around 10 CE.

Loss of Mathura and eastern territories (after 100 BCE)

Image
Coin of the Yaudheyas.

Image
Coin of Philoxenus, unarmed, making a blessing gesture with the right hand.

The Indo-Greeks may have ruled as far as the area of Mathura until sometime in the 1st century BCE: the Maghera inscription, from a village near Mathura, records the dedication of a well "in the one hundred and sixteenth year of the reign of the Yavanas", which could be as late as 70 BCE.[34] Soon however Indian kings recovered the area of Mathura and south-eastern Punjab, west of the Yamuna River, and started to mint their own coins. The Arjunayanas (area of Mathura) and Yaudheyas mention military victories on their coins ("Victory of the Arjunayanas", "Victory of the Yaudheyas"). During the 1st century BCE, the Trigartas, Audumbaras and finally the Kunindas (closest to Punjab) also started to mint their own coins, usually in a style highly reminiscent of Indo-Greek coinage.

The Western king Philoxenus briefly occupied most of the remaining Greek territory from the Paropamisadae to Western Punjab c. 100 BCE, after which the territories fragmented again. The following decades saw fierce internal fighting between several kings, such as Heliokles II, Strato I and Hermaeus, which contributed to the downfall in a manner perhaps reminiscent of how the Seleucid and Ptolemaic states were torn apart by dynastic wars at the same period.

The Yuezhi expansion (70 BCE–)

Main article: Yuezhi

Philoxenus was succeeded by Diomedes, probably his son or younger brother, in the west, but his reign was short and he was succeeded by Hermaeus, a king married to the princess Calliope who was likely a daughter of Philoxenus.[35] After a reign of at least one decade, Hermaeus was overthrown by nomad tribes, either the Yuezhi or Sakas [36] When Hermaeus is depicted on his coins riding a horse, he is equipped with the recurve bow and bow-case of the steppes.

In any case, these nomads became the new rulers of the Paropamisadae, and minted vast quantities of posthumous issues of Hermaeus up to around 40 CE, when they blend with the coinage of the Kushan king Kujula Kadphises. The first documented Yuezhi prince, Sapalbizes, ruled around 20 BCE, and minted in Greek and in the same style as the western Indo-Greek kings, probably depending on Greek mints and celators.

Scythian invasions (80 BCE – 50 CE)

Image
Tetradrachm of Hippostratos, reigned c. 65–55 BCE.

Image
Silver coin of the Indo-Scythian king Azes II (r. c. 35–12 BCE).

Main article: Indo-Scythians

Around 80 BCE, an Indo-Scythian king named Maues, possibly an ally of some of the Indo-Greeks kings, captured Taxila and ruled Gandhara for a few years. The king he dethroned was probably Archebius. After Maues' death, the Indo-Greeks were able to regain control of Taxila, but at this time the line between Greeks and Sakas may not have been that clear. Among the kings who emerged in Gandhara after Maues' death, Artemidoros who was seemingly a regular Indo-Greek king, presents himself as "son of Maues" on a bronze. This discovery caused a small sensation and has led scholars such as Senior [37] to assume that also Hermaeus may have been of partly Saka origin.

Another important king during this period was Amyntas, who issued the last Attic coins found in Bactria and may have attempted to reunite the Indo-Greek territories. It was however the king Apollodotus II, seemingly a descendant of Menander, who managed to regain Gandhara from remaining Greek strongholds in eastern Punjab. After the death of Apollodotus II the kingdom fragmented once more.

In the west, he was succeeded by Hippostratos who was initially a successful ruler, but he was the last western ruler: around 55–50 BCE he was defeated by the Indo-Scythian Azes I, who established his own Indo-Scythian dynasty.

Although the Indo-Scythians clearly ruled militarily and politically, they remained respectful of Greek and Indian cultures. Their coins were minted in Greek mints, continued using proper Greek and Kharoshthi legends, and incorporated depictions of Greek deities, particularly Zeus. The Mathura lion capital inscription attests that they adopted the Buddhist faith, as do the depictions of deities forming the vitarka mudra on their coins. Greek communities, far from being exterminated, probably persisted under Indo-Scythian rule. The Buner reliefs show Indo-Greeks and Indo-Scythians reveling in a Buddhist context.

The last eastern kingdom (50 BCE – 10 CE)

The Indo-Greeks continued to maintain themselves in the eastern Punjab for several decades, until the kingdom of the last Indo-Greek king Strato II was taken over by the Indo-Scythian ruler Rajuvula around 10 CE. The coins of these Indo-Greek rulers deteriorated constantly, both in terms of artistic quality (due to the long isolation) and in silver content. Still, the last Strato had the honour of ruling the last pocket of an independent Hellenistic state; when he disappeared, Cleopatra, usually seen as the last of the rulers who followed Alexander the Great, was already gone.

Indo-Parthian rule (10–60 CE)

Image
Indo-Parthian king and attendants. Ancient Orient Museum.

Main article: Indo-Parthian Kingdom

The Parthians, represented by the Suren, a noble Parthian family of Arsacid descent, started to make inroads into the territories which had been occupied by the Indo-Scythians and the Yuezhi, until the demise of the last Indo-Scythian emperor Azes II around 12 BCE. The Parthians ended up controlling all of Bactria and extensive territories in Northern India, after fighting many local rulers such as the Kushan Empire ruler Kujula Kadphises, in the Gandhara region. Around 20, Gondophares, one of the Parthian conquerors, declared his independence from the Parthian empire and established the Indo-Parthian kingdom in the conquered territories, with his capital in ancient Taxila.

Kushan supremacy

Image
A Yuezhi/ Kushan man in traditional costume with tunic and boots, 2nd century CE, Gandhara.

Main article: Kushan Empire

The Yuezhi expanded to the east during the 1st century CE, to found the Kushan Empire. The first Kushan emperor Kujula Kadphises ostensibly associated himself with Hermaeus on his coins, suggesting that he may have been one of his descendants by alliance, or at least wanted to claim his legacy. The Yuezhi (future Kushans) were in many ways the cultural and political heirs to the Indo-Greeks, as suggested by their adoption of the Greek culture (writing system, Greco-Buddhist art) and their claim to a lineage with the last western Indo-Greek king Hermaeus.

The last known mention of an Indo-Greek ruler is suggested by an inscription on a signet ring of the 1st century CE in the name of a king Theodamas, from the Bajaur area of Gandhara, in modern Pakistan. No coins of him are known, but the signet bears in kharoshthi script the inscription "Su Theodamasa", "Su" being explained as the Greek transliteration of the ubiquitous Kushan royal title "Shau" ("Shah", "King").

The Indo-Greek rulers

"Indo-Greek" kings are distinguished from "Bactrian" kings in that they issued dominantly bilingual coinage, meant for circulation outside the Hindu Kush. However, Demetrius I is usually included (though he issued no such coins) and some mainly Bactrian kings who also held Indian territories. The chronology is tentative, as are the territories. This overview largely gives the chronology of Senior (2004) while most of the territories are adapted from Bopearachchi (1991). The views of both authors, as well as other alternatives, are given under each king.

The Bactrian period (c. 200–130 BCE)

Territories of Arachosia, Paropamisadae, Gandhara?


Euthydemus I and Demetrius I (c. 200–175 BCE) Coins. Demetrius was the first Indo-Greek king to gain territories in India. It is possible that he made his first conquests as general for his father, a view supported by the Heliodorus inscription.

Image
Demetrius I, founder of the Indo-Greek kingdom (r. c. 205–171 BCE).

Territories of Paropamisadae, Gandhara

• Pantaleon
• Agathocles Coins. These two Bactrian kings, likely father and son, ruled between c. 190–175 BCE.

Territories of Gandhara, western Punjab

• Apollodotus I (c. 180–160 BCE)
• Antimachus II (c. 174–165 BCE or 160–155 BCE). Coins R.C Senior (2004) has suggested that this king was possibly identical with Antimachus I, but an Antimachus, who was the co-regent (and presumably son) of Antimachus I is known from a preserved tax-receipt.

Territories of Gandhara, western and eastern Punjab

• Menander I (reigned c. 165/155 – 135/130 BCE), though with some interruption in the western territories. Legendary for the size of his kingdom, and his support of the Buddhist faith. Coins

Territories of Arachosia, Paropamisadae, Gandhara

• Eucratides managed to eradicate the Euthydemid dynasty and occupy territory as far as he Indus, between c. 160–145 BCE. Eucratides was then murdered by his son, thereafter Menander I seems to have regained all of the territory as far west as the Hindu-Kush.
• Zoilos I This king may have fought against Menander I around 150–140 BCE.
• (Demetrius III possibly c. 150 BCE). This ephemeral ruler was possibly identical with the Demetrius, king of the Indians, who fought with Eucratides.[38]

Civil wars and nomad invasions (c. 130 BCE – 50 CE)

Territories of Gandhara or western Punjab


A smaller kingdom seems to have emerged in the Kabul valley, between c. 130–115/110 BCE.

• Thrason Son of Menander, ruled very briefly c. 130 BCE.
• Nicias
• Theophilos Coin
• Philoxenus

Territories of Arachosia, Paropamisadae, Gandhara, western and eastern Punjab

• Lysias Coins and
• Antialcidas Coins were the most important successors of Menander. They ruled most of the Indo-Greek kingdom, though perhaps as co-rulers, c. 130–110 BCE.
• Philoxenus (c. 115–105 or 100–95 BCE) Coins. Philoxenus temporarily united the major kingdom with the smaller state in the Kabul valley.

Territories of Arachosia and the Paropamisadae

• Diomedes (c. 105–95 BCE) Coin
• Hermaeus (reigned c. 95–80 BCE).
• ( Yuezhi or Saka rulers)

Territories of Gandhara, western and eastern Punjab

A number of kings fought for hegemony during the period after Philoxenus' death to the advent of Maues.

• Agathokleia (c. 110–105 BCE), Probably widow of another king, she was presumably regent for her son Strato I. Coins
• Strato I (c. 110–85 BCE) Coin

The territory of Mathura and eastern Punjab may have been lost after Strato's death.

• Heliokles II (c. 95–80 BCE) Coins
• Archebios (c. 90–80 BCE) Coins
• Amyntas Nikator (c. 80–65 BCE) Coins

The following minor kings ruled parts of the kingdom:

• Polyxenos (c. 80 BCE - possibly in Gandhara)
• Peukolaos (c. 90 BCE)
• Demetrius III Aniketos (possibly c. 75 BCE)
• Epander (c. 95–90 BCE) Coins

Territories of the Paropamisadae and Gandhara During the 1st century BCE, the Indo-Greeks progressively lost ground against the invasion of the Indo-Scythians. After the invasion of (Maues), the following kings maintained themselves in the Paropamisadae or Gandhara:

• Menander II (c. 70–65 BCE) Coins
• Artemidoros (c. 75–65 BCE) Coins.
• Telephos (c. 65–60 BCE) Coins

Despite his Greek name, Artemidoros was the son of Maues and therefore formally a Scythian king, and the ethnicity of Telephus is unknown as well.

Image
Tetradrachm of Hippostratus.

Territories of Gandhara, western and eastern Punjab

• Apollodotus II (c. 65–55 BCE) Coins

Apollodotus II temporarily united most of the Indo-Greek kingdom, but after his death it fragmented again.

Territories of Gandhara and western Punjab

• Hippostratos (c. 60–50 BCE)Coins, who was defeated by the Indo-Scythian King Azes I.
• (Azes I). Indo-Scythian king.

Last eastern kingdom

Territories of eastern Punjab


The last Indo-Greek kings ruled in eastern Punjab from around 55 BCE – 10 CE

• Dionysios
• Zoilos II
• Apollophanes
• Strato IICoin with Strato III, who was overthrown by
• (Rajuvula), Indo-Scythian king.

Indo-Greek princelets (Gandhara)

After the Indo-Scythian Kings became the rulers of northern India, remaining Greek communities were probably governed by lesser Greek rulers, without the right of coinage, into the 1st century CE, in the areas of the Paropamisadae and Gandhara:

• Theodamas (c. 1st century CE) Indo-Greek ruler of the Bajaur area, northern Gandhara.

The Indo-Greeks may have kept a significant military role towards the 2nd century CE as suggested by the inscriptions of the Satavahana kings.

References

1. The title "Anicetus" for Demetrius is visible on the pedigree coins minted by Agathocles.
2. In the 1st century BCE, the geographer Isidorus of Charax mentions Parthians ruling over Greek populations and cities in Arachosia: "Beyond is Arachosia. And the Parthians call this White India; there are the city of Biyt and the city of Pharsana and the city of Chorochoad and the city of Demetrias; then Alexandropolis, the metropolis of Arachosia; it is Greek, and by it flows the river Arachotus. As far as this place the land is under the rule of the Parthians." "Parthians stations", 1st century BCE. Mentioned in Bopearachchi, "Monnaies Greco-Bactriennes et Indo-Grecques", p52. Original text in paragraph 19 of Parthian stations.
3. The word for "advance" is "προελθοντες", meaning a military expedition. Strabo 15-1-27
4. Source
5. Strabo quoting Apollodorus on the extent of Greek conquests:
 "Apollodorus, for instance, author of the Parthian History, when he mentions the Greeks who occasioned the revolt of Bactriana from the Syrian kings, who were the successors of Seleucus Nicator, says, that when they became powerful they invaded India. He adds no discoveries to what was previously known, and even asserts, in contradiction to others, that the Bactrians had subjected to their dominion a larger portion of India than the Macedonians; for Eucratides (one of these kings) had a thousand cities subject to his authority." Strabo 15-1-3 Full text
 "The Greeks who caused Bactria to revolt grew so powerful on account of the fertility of the country that they became masters, not only of Ariana, but also of India, as Apollodorus of Artemita says: and more tribes were subdued by them than by Alexander—by Menander in particular (at least if he actually crossed the Hypanis towards the east and advanced as far as the Imaüs), for some were subdued by him personally and others by Demetrius, the son of Euthydemus the king of the Bactrians." (Strabo 11.11.1 Full text)
6. Strabo 11.11.1
7. Justin on Demetrius "King of the Indians": "Multa tamen Eucratides bella magna uirtute gessit, quibus adtritus cum obsidionem Demetrii, regis Indorum, pateretur, cum CCC militibus LX milia hostium adsiduis eruptionibus uicit. Quinto itaque mense liberatus Indiam in potestatem redegit." ("Eucratides led many wars with great courage, and, while weakened by them, was put under siege by Demetrius, king of the Indians. He made numerous sorties, and managed to vanquish 60,000 enemies with 300 soldiers, and thus liberated after four months, he put India under his rule") Justin XLI,6
8. "Indicae quoque res additae, gestae per Apollodotum et Menandrum, reges eorum": "Also included are the exploits in India by Apollodotus and Menander, their kings" Justin, quoted in E.Seldeslachts, p284
9. "Menander became the ruler of a kingdom extending along the coast of western India, including the whole of Saurashtra and the harbour Barukaccha. His territory also included Mathura, the Punjab, Gandhara and the Kabul Valley", Bussagli p101)
10. Strabo on the extent of the conquests of the Greco-Bactrians/Indo-Greeks: "They took possession, not only of Patalena, but also, on the rest of the coast, of what is called the kingdom of Saraostus and Sigerdis. In short, Apollodorus says that Bactriana is the ornament of Ariana as a whole; and, more than that, they extended their empire even as far as the Seres and the Phryni." Strabo 11.11.1 (Strabo 11.11.1)
11. Periplus
12. Greek provinces in India according to Classical sources:
 Patalene - the whole Indus delta region, with an apparent capital in "Demetrias-in-Patalene;" presumably founded by Demetrius (Ptolemy, Geographia, VII 1, 55/ Strabo 11.11.1)
 Abiria - North of the Indus delta and apparently named for the Ahbira peoples, presumably in residence of the region. (Ptolemy, Geographia, VII 1, 55).
 Prasiane - North of Abiria and East of the main Indus channel. (Pliny, Natural history, VI 71)
 Surastrene - Southeast of Patalene, comprising the Kathiawar peninsula and parts of Gujarat to Bharuch (modern Saurashtra and Surat), with the city of "Theophila". (Ptolemy, Geographia, VII 1, 55/ Strabo 11.11.1/ Periplus, Chap.41–47).
 Sigerdis - a coastal region beyond Patalene and Surastrene, thought to correspond to Sindh. (Strabo 11.11.1)
 Souastene - subdivision of Gandhara, comprising the Swat Valley (Ptolemy, Geographia, VII 1, 42).
 Goryaea - smaller district located between the lower Swat river and the Kunar (Bajaur), with the city of "Nagara, also called Dionysopolis". (Ptolemy, Geographia, VII 1, 42).
 Peucelaitas - denotes the immediate district around Pushkalavati (Greek: Peucela). (Arrian, On India, IV 11)
 Kaspeiria - comprising the upper valleys of the Chenab, Ravi, and Jhelum (i.e., southern Kashmir). (Ptolemy, Geographia, VII 1, 42).
 Pandouorum - Region of the Punjab along the Hydaspes river, with the "city of Sagala, also called Euthydemia" and another city named "Bucephala" (Ptolemy, Geographia, VII 1), or "Bucephalus Alexandria" (Periplus, 47).
 Kulindrene - as related by Ptolemy, a region comprising the upper valleys of the Sutlej, Jumna, Beas, and Ganges. This report may be inaccurate, and the contents of the region somewhat smaller. (Ptolemy, Geographia, VII 1, 42).
13. "Indo-Greek, Indo-Scythian and Indo-Parthian coins in the Smithsonian institution", Bopearachchi, p16.
14. "tatha Yavana Kamboja Mathuram.abhitash cha ye./ ete ashava.yuddha.kushaladasinatyasi charminah."//5—(MBH 12/105/5, Kumbhakonam Ed)
15. "Asui dve ca varsani bhoktaro Yavana mahim/ Mathuram ca purim ramyam Yauna bhoksyanti sapta vai" Vayupurana 99.362 and 383, quoted by Morton Smith 1973: 370. Morton Smith thinks occupation lasted from 175 to 93 BCE.
16. "Indo-Greek, Indo-Scythian and Indo-Parthian coins in the Smithsonian institution", Bopearachchi, p16. Also: "Kalidasa recounts in his Mālavikāgnimitra (5.15.14–24) that Puspamitra appointed his grandson Vasumitra to guard his sacrificial horse, which wandered on the right bank of the Sindhu river and was seized by Yavana cavalrymen- the later being thereafter defeated by Vasumitra. The "Sindhu" referred to in this context may refer the river Indus: but such an extension of Shunga power seems unlikely, and it is more probable that it denotes one of two rivers in central India -either the Sindhu river which is a tributary of the Yamuna, or the Kali-Sindhu river which is a tributary of the Chambal." The Yuga Purana, Mitchener, 2002.
17. "For any scholar engaged in the study of the presence of the Indo-Greeks or Indo-Scythians before the Christian Era, the Yuga Purana is an important source material" Dilip Coomer Ghose, General Secretary, The Asiatic Society, Kolkata, 2002
18. "The greatest city in India is that which is called Palimbothra, in the dominions of the Prasians [...] Megasthenes informs us that this city stretched in the inhabited quarters to an extreme length on each side of eighty stadia, and that its breadth was fifteen stadia, and that a ditch encompassed it all round, which was six hundred feet in breadth and thirty cubits in depth, and that the wall was crowned with 570 towers and had four-and-sixty gates." Arr. Ind. 10. "Of Pataliputra and the Manners of the Indians.", quoting Megasthenes Text Archived 2008-12-10 at the Wayback Machine
19. Source: "A guide to Sanchi" John Marshall. These "Greek-looking foreigners" are also described in Susan Huntington, "The art of ancient India", p100.
20. "Original prakrit: "Maharajasa Rajarajasa/ Mahamtasa Tratarasa Dhammi/kasa Jayamtasa ca Apra/[jitasa] Minada[de?]rasa....", in R. C. Senior, 2004, p.xiv
21. R. C. Senior, 2006, p.xv
22. Marshall, "Sirkap Archeological Report", p 15–16
23. The excavations by John Marshall at Taxila are the only significant excavations ever done, but only a small and peripherical portion of the city of Sirkap has been excavated to the Greek level ("The chief area in which digging has been carried down to the Greek strata is a little to the West of the main street near the northern gateway (...) Had it been practicable, I should have preferred to choose an area nearer to the city's center, where more interesting structures may be expected than in the outlying quarters near the city wall" ("Taxila", p120). Overall, the Greek excavations only represented a small part of the excavations: "And let me say that seven-eighths of the digging in this area has been devoted to Saka-Parthian structures of the second stratum; one-eight only to the earlier Saka and Greek remains below" ("Taxila", p119)
24. Narain "The Indo-Greeks"
25. "An ancient reference to Menander's invasion" The Indian Historical Quarterly XXIX/1 Agrawala 1953, p180–182.
26. Reference: Domenico Faccenna, "Butkara I, Swat Pakistan, 1956–1962), Part I, IsMEO, ROME 1980.
27. Marshall, "Taxila", p.120
28. Chapel H, about 50 meters near the Dharmarajika stupa, in Marshall, "Excavations at Taxila", "The only minor antiquities of interest found in this building were twenty-five debased silver coins of the Greek king Zoilus II, which were brought to light beneath the foundations of the earliest chapel", p248
29. "From Butkara I we know that building activities never ceased. The stupa was enlarged in a second phase under Menander, and again when the coins of Azes II were in circulation." Harry Falk "Afghanistan, ancien carrefour entre l'Est et l'Ouest", p.347. "The diffusion, from the second century BCE, of Hellenistic influences in the architecture of Swat is also attested by the archaeological searches at the sanctuary of Butkara I, which saw its stupa "monumentalized" at that exact time by basal elements and decorative alcoves derived from Hellenistic architecture", in "De l'Indus a l'Oxus: archaeologie de l'Asie Centrale" 2003, Pierfrancesco Callieri, p212
30. "They were intended to hold a figured panel, relief-work, or something of the kind" Domenico Facenna, "Butkara I"
31. Full text of the Hathigumpta inscription Archived 2006-11-17 at the Wayback Machine
32. "Numismats and historians are unanimous in considering that Menander was one of the greatest, if not the greatest, and the most famous of the Indo-Greek kings. The coins to the name of Menander are incomparably more abundant than those of any other Indo-Greek king" Bopearachchi, "Monnaies Gréco-Bactriennes et Indo-Grecques", p76.
33. Jakobsson, Jens (2009). "Who Founded the Indo-Greek Era of 186/5 B.C.E.?". The Classical Quarterly. 59 (2): 505–510. doi:10.1017/S0009838809990140. ISSN 0009-8388. JSTOR 20616702.
34. The Sanskrit inscription reads "Yavanarajyasya sodasuttare varsasate 100 10 6". R.Salomon, "The Indo-Greek era of 186/5 B.C. in a Buddhist reliquary inscription", in "Afghanistan, ancien carrefour entre l'est et l'ouest", p373
35. Senior, 2004
36. Bopearachchi's and Senior's views, respectively. See for instance Bopearachchi, 1998, and Senior, 1998,
37. R. C. Senior, 2004 [1] and 1998. See also this source Archived 2007-10-15 at the Wayback Machine.
38. Jakobsson, J. Relations between the Indo-Greek kings after Menander I, part 1, Journal of the Oriental Numismatic Society 191, 2007

Sources

• Bopearachchi, Osmund (1991). Monnaies Gréco-Bactriennes et Indo-Grecques, Catalogue Raisonné (in French). Bibliothèque Nationale de France. ISBN 2-7177-1825-7.
• Bopearachchi, Osmund (1998). SNG 9. New York: American Numismatic Society. ISBN 0-89722-273-3.
• Senior, R. C, New Indo Greek Coins, Journal of the Oriental Numismatic Society 186
• Senior, R. C. and MacDonald, D, The decline of the Indo-Greeks, Monographs of the Hellenic Numismatic Society, Athens, 1998
• Senior, R. C., Indo-Greek–The Indo-Greek and Indo-Scythian King Sequences in the Second and First Centuries BC, 2004, Supplement to Oriental Numismatic Society Newsletter, no. 179

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Greco-Bactrian and Indo-Greek kings, territories and chronology

The Indo-Greeks and Buddhism: chronological markers

MAURYA EMPIRE (315–180 BCE) Periods/Markers

ARTIFACTS:

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Pillars of Ashoka (c. 250 BCE)

EPIGRAPHY:

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Edicts of Ashoka (c. 250 BCE)

BUDDHA STATUES:

None

STUPAS: (Butkara stupa)[2]

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Simple stupas


INDO-GREEK KINGDOM (180 BCE–20 CE) Periods/Markers

ARTIFACTS:

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Buddhist coins of Menander I (c. 150 BCE)

EPIGRAPHY:

Milinda Panha

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Chinese Buddhist accounts of Golden statues from Central Asia in 120 BCE

BUDDHA STATUES:

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Image
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Greco-Buddhist statuary (Pre-Kushan)[1]

STUPAS: (Butkara stupa)[2]

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Improved stupas with niches for statues or friezes.


INDO-SCYTHIAN KINGDOM (80 BCE–20 CE) Periods/Markers

ARTIFACTS:

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Butkara stupa pillar (20 BCE)

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Bimaran casket (30 BCE–60 CE)

Sirkap statuary (1–60 CE)

EPIGRAPHY:

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Mathura lion capital (20 CE)

BUDDHA STATUES:

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Image
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Greco-Buddhist statuary (Pre-Kushan)[1]

STUPAS: (Butkara stupa)[2]

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Colonated stupas


INDO-PARTHIAN KINGDOM (20–60 CE) Periods/Markers

ARTIFACTS:

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Bimaran casket (30 BCE–60 CE)

Sirkap statuary (1–60 CE)


EPIGRAPHY:

None

BUDDHA STATUES:

Image
Image
Image
Greco-Buddhist statuary (Pre-Kushan)[1]

STUPAS: (Butkara stupa)[2]

None


KUSHAN EMPIRE (60–240 CE) Periods/Markers

ARTIFACTS:

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Mahayana Buddhist triads

EPIGRAPHY:

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Buddhist coinage of Kanishka, derived from free-standing Buddha statues (120 CE)

BUDDHA STATUES:

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Kushan Buddhist friezes

STUPAS: (Butkara stupa)[2]

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Stupas with narrative friezes
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Demetrius I of Bactria
by Wikipedia
Accessed: 12/22/21

For other rulers with the same name, see Demetrius I (disambiguation).

Demetrius I of Macedon (337–283 BC), king of Macedon
Demetrius I of Bactria, Greco-Bactrian king (reigned c. 200–180 BC)
Demetrius I Soter (born 185 BC, reign 161–150 BC), ruler of the Hellenistic Seleucid Empire


Demetrius I Aniketos
King of Kings,[1] Basileus
Image
Coin of Demetrius wearing an elephant skin headdress (in spirit of Alexander), on the reverse, Heracles is shown crowning himself and holding lion skin.
King of Bactria
Reign: c. 200 – c. 180 BCE[2]
Predecessor: Euthydemus I
Successor: Euthydemus II
Indo-Greek king
Reign: c. 200-180 BCE
Predecessor: Position Established
Successor: Pantaleon
Born: c. 222 BCE, Bactria
Died: c. 167 BCE, India
Spouse: unknown Daughter of Antiochus III(?)
Issue: Euthydemus II; Demetrius II?
Dynasty: Euthydemid
Father: Euthydemus I

Demetrius I (Greek: Δημήτριος Α΄), also called Damaytra was a Greco-Bactrian and later Indo-Greek king (Yona in Pali language, "Yavana" in Sanskrit) (reigned c. 200–167 BCE), who ruled areas from Bactria to ancient northwestern India. He was the son of the Greco-Bactrian Kingdom's ruler Euthydemus I and succeeded him around 200 BCE, after which he conquered extensive areas in what is now southern Afghanistan, Iran and Pakistan and India.[3]

He was never defeated in battle and was posthumously qualified as the Invincible (Aniketos) on the pedigree coins of his successor Agathocles.[4] Demetrius I may have been the initiator of the Yavana era, starting in 186–185 BCE, which was used for several centuries thereafter.

"Demetrius" was the name of at least two and probably three Greek kings of Bactria. The much debated Demetrius II was a possible relative, whereas Demetrius III (c. 100 BCE), is known only from numismatic evidence.

Encounter with Antiochus III

Image
Demetrius, with Greek legend ΔΗΜΗΤΡΙΟΥ ΑΝΙΚΗΤΟΥ "Demetrius Invincible" (Pedigree coin minted by Agathocles). British Museum.

The father of Demetrius, Euthydemus, was attacked by the Seleucid ruler Antiochus III around 210 BCE. Although he commanded 10,000 horsemen, Euthydemus initially lost a battle on the Arius[5] and had to retreat. He then successfully resisted a three-year siege in the fortified city of Bactra, before Antiochus finally decided to recognize the new ruler.

The final negotiations were made between Antiochus III and Demetrius. Antiochus III was reportedly highly impressed by the demeanour of the young prince, and offered him one of his daughters, Laodice, in marriage, around 206 BCE:

"And after several journeys of Teleas to and fro between the two, Euthydemus at last sent his son Demetrius to confirm the terms of the treaty. Antiochus received the young prince; and judging from his appearance, conversation, and the dignity of his manners that he was worthy of royal power, he first promised to give him one of his own daughters, and secondly conceded the royal title to his father." Polybius 11.34[6]


The term used for "young prince" is neaniskos (νεανίσκος), suggesting an age around 16, which in turn gives a birth date for Demetrius around 222 BCE.[citation needed]

Kuliab inscription

In an inscription found in the Kuliab area of Tadjikistan, in western Greco-Bactria, and dated to 200-195 BCE,[7] a Greek by the name of Heliodotos, dedicating a fire altar to Hestia, mentions Euthydemus as the greatest of all kings, and his son as τε παῖδα καλλίνικον ἐκπρεπῆ Δημήτριον "his son, the glorious, victorious and remarkable Demetrios":[8][7]

Image
τόνδε σοι βωμὸν θυώδη, πρέσβα κυδίστη θεῶν
Ἑστία, Διὸς κ(α)τ᾽ ἄλσος καλλίδενδρον ἔκτισεν
καὶ κλυταῖς ἤσκησε λοιβαῖς ἐμπύροις Ἡλιόδοτος
ὄφρα τὸμ πάντων μέγιστον Εὐθύδημον βασιλέων
τοῦ τε παῖδα καλλίνικον ἐκπρεπῆ Δημήτριον
πρευμενὴς σώιζηις ἐκηδεῖ(ς) σὺν τύχαι θεόφρον[ι]

"Heliodotos dedicated this fragrant altar for Hestia, venerable goddess, illustrious amongst all, in the grove of Zeus, with beautiful trees; he made libations and sacrifices so that the greatest of all kings Euthydemos, as well as his son, the glorious, victorious and remarkable Demetrios, be preserved of all pains, with the help of Tyche with divine thoughts."[9][10]

— Kuliab inscription, 200–195 BCE


Invasion of India

Image
BAKTRIA, Greco-Baktrian Kingdom. Demetrios I Aniketos. Circa 200–185 BCE. AR Tetradrachm (33mm, 17.00 g, 12h). Diademed and draped bust right, wearing elephant-skin headdress (evoking Alexander the Great), symbol of his conquests in India, which greatly expanded the Hellenistic and Graeco-Roman realm/ Herakles standing facing, crowning himself, holding club and lion skin; monogram to inner left. Greek legend: ΒΑΣΙΛΕΩΣ ΔΗΜΗΤΡΙΟΥ (BASILEOS DEMETRIOU) "Of King Demetrius" Bopearachchi 1F; cf. SNG ANS 190.

Demetrius started the invasion of northwestern India in 180 BCE, following the destruction of the Mauryan dynasty by the general Pushyamitra Shunga, who then founded the new Indian Shunga dynasty (185–78 BCE). Sri Lankan monks state that Brihadratha, the last Mauryan Emperor, married a daughter of Demetrius, Berenice.

Antiochus II was a forceful personality who in his lifetime largely succeeded to hold the sprawling Seleucid realm intact. However his fateful decision to repudiate his first wife Laodice and marry a Ptolemaic princess Berenice as part of a peace treaty led to a succession struggle after his death that would shake the empire's foundations and cause large territorial losses.

-- Antiochus II Theos, by Wikipedia


The Greeks might have invaded the Indus Valley to protect Greek expatriates in the Indian Subcontinent. Also, the Mauryans had had diplomatic alliances with the Greeks, and they may have been considered as allies by the Greco-Bactrians.[11] [12]

Demetrius may have first started to recover the province of Arachosia, an area south of the Hindu Kush already inhabited by many Greeks but ruled by the Mauryas since the annexation of the territory by Chandragupta from Seleucus. In his "Parthian stations", Isidorus of Charax mentions a colony named Demetrias, supposedly founded by Demetrius himself:

"Beyond is Arachosia. And the Parthians call this White India; there are the city of Biyt and the city of Pharsana and the city of Chorochoad and the city of Demetrias; then Alexandropolis, the metropolis of Arachosia; it is Greek, and by it flows the river Arachotus. As far as this place the land is under the rule of the Parthians." -- "Parthians stations", 1st century BC[13]


The Parthian Empire, also known as the Arsacid Empire, was a major Iranian political and cultural power in ancient Iran from 247 BC to 224 AD. Its latter name comes from its founder, Arsaces I, who led the Parni tribe in conquering the region of Parthia in Iran's northeast, then a satrapy (province) under Andragoras, who was rebelling against the Seleucid Empire...

The earliest enemies of the Parthians were the Seleucids in the west and the Scythians in the north.


• Justin says that the rebellion occurred 'around the same time' as the Parni conquest of Parthia from the Seleucid realm, but his dating of this event is confused—he places it in 256 BC, but during the reign of Seleucus II (246-225 BC).
Strabo further claims that Arsaces, the leader of the Parni, had been based in Bactria before the conquest. He says that Diodotus drove Arsaces out of Bactria and maintained hostilities against the Parni.
• Ammianus Marcellinus places the Parthian rebellion in the reign of a Seleucus (II?).
Appian states that the Parthian rebellion took place in 246 BC, during the Third Syrian War, in the wake of Ptolemy III's conquest of Seleucid Syria and Babylon
.

-- Diodotus I, by Wikipedia


-- Parthian Empire, by Wikipedia


A Greek dedication inscribed on stone and discovered in Kuliab, a hundred kilometers northeast of Ai-Khanoum, also mentioned the victories of the prince Demetrius during the reign of his father:

"Heliodotos dedicated this fragrant altar (...) so that the greatest of all kings Euthydemus, as well as his son, the glorious, victorious and remarkable Demetrius, be preserved of all pains, with the help of the Fortune with divine thoughts"[14]


Image
Silver tetradrachm of Demetrius I. British Museum.

The Greek campaigns may have gone as far as the capital Pataliputra in eastern India (today Patna):

"Those who came after Alexander went to the Ganges and Pataliputra" (Strabo, XV.698)

"The Greeks who caused Bactria to revolt [Diodotus I] grew so powerful on account of the fertility of the country that they became masters, not only of Ariana, but also of India, as Apollodorus of Artemita says: and more tribes were subdued by them than by Alexander — by Menander in particular (at least if he actually crossed the Hypanis towards the east and advanced as far as the Imaüs), for some were subdued by him personally and others by Demetrius, the son of Euthydemus the king of the Bactrians." (Strabo 11.11.1
[15])


It is generally considered that Demetrius ruled in Taxila (where many of his coins were found in the archaeological site of Sirkap). The Indian records also describes Greek attacks on Saketa, Panchala, Mathura and Pataliputra (Gargi-Samhita, Yuga Purana chapter). However, the campaigns to Pataliputra are generally attested to the later king Menander I and Demetrius I probably only invaded areas in Pakistan. Other kings may have expanded the territory as well. By c. 175 BCE, the Indo-Greeks ruled parts of northwestern India, while the Shungas remained in the Gangetic, Central, and Eastern India.

The Hathigumpha inscription of the Kalinga king Kharavela mentions that fearing him, a Yavana (Greek) king or general retreated to Mathura with his demoralized army. The name of the Yavana king is not clear, but it contains three letters, and the middle letter can be read as ma or mi.[16] Some historians, such as R. D. Banerji and K.P. Jayaswal reconstructed the name of the Yavana king as "Dimita", and identified him with Demetrius. However, several other historians, such as Ramaprasad Chanda, Sailendra Nath Sen and P.L. Gupta disagree with this interpretation.[16][17][18]

Indian coinage in Gandhara (after 185 BCE)

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Taxila single-die coin with Lakshmi and arched-hill symbol (185–160 BCE).

Main article: Post-Mauryan coinage of Gandhara

The year 185 BCE, with the invasion of the Greco-Bactrians into India, marks an evolution in the design of single-die cast coins in the coinage of Gandhara, as deities and realistic animals were introduced. At the same time coinage technology also evolved, as double-die coins (engraved on both sides, obverse and reverse) started to appear. The archaeological excavations of coins have shown that these coins, as well as the new double die coins, were contemporary with those of the Indo-Greeks.[19] According to Osmund Bopearachchi these coins, and particularly those depicting the goddess Lakshmi, were probably minted by Demetrius I following his invasion of Gandhara.[20]

Aftermath

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Silver obol of Demetrius. Extremely small (12 millimeters in diameter), but beautifully crafted.

Demetrius I died of unknown reasons, and the date 180 BCE is merely a suggestion aimed to allow suitable regnal periods for subsequent kings, of which there were several. Even if some of them were co-regents, civil wars and temporary divisions of the empire are most likely.

The kings Pantaleon, Antimachus, Agathocles and possibly Euthydemus II ruled after Demetrius I, and theories about their origin include all of them being relatives of Demetrius I, or only Antimachus.

The History of the Indo-Greek Kingdom covers a period from the 2nd century BCE [200-101 B.C.] to the beginning of the 1st century CE ...

Many of the dates, territories, and relationships between Indo-Greek kings are tentative...
The following list of kings, dates and territories after the reign of Demetrius is derived from the latest and most extensive analysis on the subject, by Osmund Bopearachchi and R. C. Senior.

The invasion of northern India, and the establishment of what would be known as the "Indo-Greek kingdom", started around 200 BCE when Demetrius, son of the Greco-Bactrian king Euthydemus I, led his troops across the Hindu Kush.


-- History of the Indo-Greek Kingdom, by Wikipedia


Eventually, the kingdom of Bactria fell to the able newcomer Eucratides.

Demetrius II was a later king, possibly a son or nephew of his namesake, and he ruled in India only. Justin mentions him being defeated by the Bactrian king Eucratides, an event which took place at the end of the latter's reign, possibly around 150 BCE. Demetrius II left behind his generals Apollodotus and Menander, who in turn became kings of India and rulers of the Indo-Greek Kingdom following his death.

According to Ptolemy, a Demetriapolis was founded in Arachosia.

Demetrius is a legend as well as an enigma. He was mentioned by Geoffrey Chaucer ("D, lord of Ind").

Demetrius and Buddhism

Image
Greco-Buddhist representation of Gautama Buddha, Gandhara, 1st-2nd century CE.

Buddhism flourished under the Indo-Greek kings, and it has been suggested by W. W. Tarn that their invasion of India was intended to show their support for the Mauryan empire in reaction to the persecution by the Sungas against Buddhism. However, that persecution in turn is debatable, with contemporary historians such as Romila Thapar suggesting that some of the accounts might be the product of exaggeration from Buddhist missionaries. Thapar attributes purely economic motivations to the Indo-Greek invasion of Southern Asia.[21]

Coinage and connection with Buddhism

Image
Demetrios I trident detail of Gorgon-trident coin.

The coins of Demetrius are of five types. One bilingual type with Greek and Kharoshthi legends exists; it is naturally associated with the Indian Demetrius II. A series with the king in diadem are likely to be early issues of Demetrius I.

There is also one series representing a Gorgon shield on the obverse and a trident on the reverse.

More interesting are the "elephant" coins: The first type shows Demetrius (I) with elephant-crown, a well-known symbol of India, which simply denotes his conquests in India, as Alexander the Great had also done on his coinage before.

Elephant with Nike

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Coin of Demetrius I with elephant and Nike.

One type represents an elephant with Nike on the other side holding a wreath of victory. This sort of symbolism can be seen on the reverse of the coins of Antialcidas in which Nike (supported by Zeus) directly hands the victory wreath to the elephant on the same coin face.

Elephant with the caduceus

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Coin of Demetrius I with elephant raising trunk and caduceus.

Image
Caduceus symbol on a punch-marked coin of the Maurya Empire in India, in the 3rd-2nd century BCE.

The other "elephant" type of Demetrius I represents a rejoicing elephant, depicted on the front on the coin and surrounded by the royal bead-and-reel decoration, and therefore treated on the same level as a King. The elephant, one of the symbols of Buddhism and Gautama Buddha, possibly represents the victory of Buddhism brought about by Demetrius. Alternatively, though, the elephant has been described as a possible symbol of the Indian capital of Taxila (Tarn), or as a symbol of India as a whole.

The reverse of the coin depicts the caduceus, symbol of reconciliation between two fighting serpents, which is possibly a representation of peace between the Greeks and the Shungas, and likewise between Buddhism and Hinduism (the caduceus also appears as a symbol of the punch-marked coins of the Maurya Empire in India, in the 3rd-2nd century BCE).

Unambiguous Buddhist symbols are found on later Greek coins of Menander I or Menander II, but the conquests of Demetrius I did influence the Buddhist religion in India.

Greco-Buddhist art

There are several parallels between Demetrius and the first representations of the Greek Buddha in human form.

Also in another parallel, the characteristic protector deity of Demetrius (Herakles standing with his club over his arm, as seen on the reverse of his coins), was represented in the Greco-Buddhist art of Gandhara as the protector deity of the Buddha.

Chronology

Image
Greco-Bactrian and Indo-Greek kings, territories and chronology

See also

• Greco-Bactrian Kingdom
• Seleucid Empire
• Greco-Buddhism
• Indo-Scythians
• Indo-Parthian Kingdom
• Kushan Empire

References

Citations


1. A Comprehensive History Of Ancient India (3 Vol. Set). Sterling Publishers Pvt. Ltd. 2003-12-01. p. 97. ISBN 978-81-207-2503-4. Demetrius proceeded towards India and annexed the Kabul valley, Sindh and a part of Punjab. He came to be known as the “King of Kings”.
2. Phang, Sara; Iain, Spence; Kelly, Douglas; Londey, Londey (2016). Conflict in Ancient Greece and Rome: The Definitive Political, Social, and Military Encyclopedia [3 volumes]: The Definitive Political, Social, and Military Encyclopedia. ABC-CLIO. p. 239. ISBN 978-1-61069-020-1.
3. Demetrius is said to have founded Taxila (archaeological excavations), and also Sagala in the Punjab, which he seemed to have called Euthydemia, after his father ("the city of Sagala, also called Euthydemia" (Ptolemy, Geographia, VII 1))
4. No undisputed coins of Demetrius I himself use this title, but it is employed on one of the pedigree coins issued by Agathocles, which bear on the reverse the classical profile of Demetrius crowned by the elephant scalp, with the legend DEMETRIOU ANIKETOU, and on the reverse Herakles crowning himself, with the legend "Of king Agathocles" (Boppearachchi, Pl 8). Coins of the supposed Demetrius III also use the title "Invincible", and therefore are attributed by some to the same Demetrius (Whitehead and al.)
5. Polybius 10.49, Battle of the Arius
6. Polybius 11.34 Siege of Bactra
7. Shane Wallace Greek Culture in Afghanistan and India: Old Evidence and New Discoveries p.206
8. Osmund Bopearachchi, Some Observations on the Chronology of the Early Kushans, p.48
9. Shane Wallace Greek Culture in Afghanistan and India: Old Evidence and New Discoveries p.211
10. Supplementum Epigraphicum Graecum: 54.1569
11.
 Description of the 302 BCE marital alliance in Strabo 15.2.1(9): "The Indians occupy [in part] some of the countries situated along the Indus, which formerly belonged to the Persians: Alexander deprived the Ariani of them, and established there settlements of his own. But Seleucus I Nicator gave them to Sandrocottus in consequence of a marriage contract, and received in return five hundred elephants." The ambassador Megasthenes was also sent to the Mauryan court on this occasion.
 In the Edicts of Ashoka, king Ashoka claims to have sent Buddhist emissaries to the Hellenistic west around 250 BCE.
 When Antiochus III the Great, after having made peace with Euthydemus, went to India in 209 BCE, he is said to have renewed his friendship with the Indian king there and received presents from him: "He crossed the Caucasus (Hindu Kush) and descended into India; renewed his friendship with Sophagasenus the king of the Indians; received more elephants, until he had a hundred and fifty altogether; and having once more provisioned his troops, set out again personally with his army: leaving Androsthenes of Cyzicus the duty of taking home the treasure which this king had agreed to hand over to him."Polybius 11.39 Archived October 8, 2015, at the Wayback Machine
12. "Obviously, for the Greeks who survived in India and suffered from the oppression of the Shunga (for whom they were aliens and heretics), Demetrios must have appeared as a saviour" Mario Bussagli, p. 101
13. Mentioned in Bopearachchi, "Monnaies Greco-Bactriennes et Indo-Grecques", p52. Original text in paragraph 19 of Parthian stations
14. Heliodotos inscription, in "Afghanistan, ancien carrefour entre l'Est et Ouest", p133. ISBN 2-503-51681-5
15. Strabo 11.11.1 full text
16. Kusâna Coins and History, D.K. Printworld, 1994, p.184, note 5; reprint of a 1985 article
17. Sudhakar Chattopadhyaya (1974). Some Early Dynasties of South India. Motilal Banarsidass. pp. 44–50. ISBN 978-81-208-2941-1.
18. Sailendra Nath Sen (1999). Ancient Indian History and Civilization. New Age International. pp. 176–177. ISBN 978-81-224-1198-0.
19. Ancient Indian Coinage, Rekha Jain, D.K.Printworld Ltd, p.114
20. Osmund Bopearachchi, 2016, Emergence of Viṣṇu and Śiva Images in India: Numismatic and Sculptural Evidence
21. Thapar, Romila (1960). Aśoka and the Decline of the Mauryas. Oxford University Press. p. 200.

Bibliography

• McEvilley, Thomas (2002). The Shape of Ancient Thought. Comparative Studies in Greek and Indian Philosophies. Allworth Press and the School of Visual Arts. ISBN 1-58115-203-5.
• Puri, B. N. (2000). Buddhism in Central Asia. Motilal Banarsidass Pub. ISBN 81-208-0372-8.
• Tarn, W. W. (1951). The Greeks in Bactria and India. Cambridge University Press.

External links

• Coins of Demetrius
• More coins of Demetrius
• Catalogue of coins of Demetrius
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Demetrius I Soter
by Wikipedia
Accessed: 12/22/21

Demetrius I Soter
Image
Drachma coin depicting Demetrius I
Basileus of the Seleucid Empire
King of Syria

Reign: November 162 – June 150 BC
Predecessor: Antiochus V Eupator
Successor: Alexander Balas
Born: 185 BC
Died: June 150 BC (aged 34 or 35)
Spouse: Laodice V
Issue: Demetrius II Nicator; Antiochus VII Sidetes; Antigonus
Dynasty: Seleucid
Father: Seleucus IV Philopator
Mother: Laodice IV

Demetrius I (Greek: Δημήτριος Α`, 185 – June 150 BC), surnamed Soter (Greek: Σωτήρ - "Savior"), reigned as king (basileus) of the Hellenistic Seleucid Empire from November 162 – June 150 BC. Demetrius grew up in Rome as a hostage, but returned to Greek Syria and overthrew his young cousin Antiochus V Eupator and regent Lysias. Demetrius took control during a turbulent time of the Empire, and spent much of his time fighting off revolts and challenges to his power from threats such as Timarchus and Alexander Balas.

Biography

Early confinement and escape


Demetirus was born around 185 BC. He was sent to Rome as a hostage at a young age during the reign of his father Seleucus IV Philopator[1] and his mother Laodice IV.[2] Rome taking prominent Seleucid family members hostage was one of the terms of the Treaty of Apamea that had ended the Roman-Seleucid War. His father was murdered by his finance minister Heliodorus in 175 BC;[3][4] his uncle Antiochus IV Epiphanes killed Heliodorus and took the throne himself. While the throne should have gone to Demetrius, he was both too young and also still held as a hostage in Rome. Antiochus IV died around October-November 164 BC while on campaign in Babylonia and Persia. His 9-year-old son Antiochus V Eupator became king, although real power rested in the regent Antiochus IV had left in Antioch, Lysias. Demetrius was then 22 years old. He requested the Roman Senate to restore the Syrian throne to him, but was rejected, since the Romans preferred a weak Syria and would rather it be ruled by a boy rather than a man.[2] Two years later, Antiochus V was greatly weakened because Rome sent an emissary to sink his ships and hamstring his elephants using the terms of the Treaty of Apamea as cause. Demetrius again petitioned the Senate on the grounds that his captivity would do little to inspire Antiochus V to heed Rome, but the appeal was again unsuccessful, as Rome preferred the perceived weak child over him. With the help of the Greek historian Polybius, Demetrius escaped from confinement and made his way to the Seleucid capital Antioch. There he successfully gained the support of the local aristocracy and was welcomed back on the Syrian throne around November 162 BC.[5][6] He immediately executed Antiochus V and Lysias.

This phase of Demetrius's life is unusually well-chronicled, as Polybius was an active participant and advisor to Demetrius, and his book The Histories survived out of antiquity rather than being a lost book.

Reign as King

Image
Coin 162-150 ac.

Demetrius I is recorded in Jewish history (and later Christian history, after the Books of Maccabees were included in some denomination's Biblical canons) for defeating and killing Judas Maccabaeus, the leader of the Maccabean Revolt. Demetrius is recorded as sending a new High Priest to Judea, Alcimus, shortly after his reign started. Alcimus was able to successfully bring back at least some Jews to following the government. Demetrius also dispatched an expedition under Bacchides which broke Maccabee influence over the Judean cities and killed Judas at the Battle of Elasa in 160 BC, restoring Seleucid control to the province for a number of years. Demetrius acquired his surname of Soter, or Savior, from the Babylonians, where he defeated the rebellious Median satrap Timarchus.[1] Timarchus, who had distinguished himself by defending Media against the emergent Parthians, seems to have treated Demetrius' accession as an excuse to declare himself an independent king and extend his realm into Babylonia. His forces were, however, not enough for the legal Seleucid king: Demetrius defeated and killed Timarchus in 160 BC, and dethroned Ariarathes, king of Cappadocia. The Seleucid empire was temporarily united again. Demetrius may have married his sister Laodice V, by whom he had three sons: Demetrius II Nicator, Antiochus VII Sidetes, and Antigonus.

Downfall and death

Demetrius' downfall may be attributed to Heracleides, a surviving brother of the defeated rebel Timarchus, who championed the cause of Alexander Balas, a boy who claimed to be a natural son of Antiochus IV Epiphanes. Heracleides convinced the Roman Senate to support the young pretender against Demetrius I. Balas's mercenary army landed and occupied Ptolemais, and started a reign proclaiming himself as king of the Seleucids in Seleucid year 160 (153–152 BC).[7] The Seleucids now had two kings locked in civil war.

While the Jews were a minor part of Demetrius I's empire, their story was unusually well preserved. Jonathan Apphus, the brother of Judas and the new leader of the Maccabees, was able to negotiate a deal with Demetrius I that would allow him to remove some of the Seleucid forces from Judea to use against Balas. However, Jonathan promptly broke his temporary truce with Demetrius after Alexander Balas offered an even better deal to them. Balas allied with Jonathan: he appointed him as High Priest of Judea and strategos, and Jonathan agreed to send Jewish troops to support Balas's cause. Jonathan, who was born of a priestly family but not from Zadok, the high priestly stock, took the title in Tishri, 152 BC.[8] When Demetrius heard of it, he wrote a letter granting more privileges to Jonathan (1 Macc. 10:25-45). Jonathan did not accept the offer, whether from trust in Balas, distrust in Demetrius, belief that Balas was likely to win the civil war, or a combination of all three.[7]

Balas defeated and killed Demetrius I in 150 BC, becoming the sole king of Syria.[1][9]

Legacy

In 1919 Constantine Cavafy published a poem about Demetrius's time as a hostage in Rome.[10]

See also

• Ancient Greece portal
• List of Syrian monarchs
• Timeline of Syrian history

Notes

1. One or more of the preceding sentences incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Demetrius s.v. Demetrius I". Encyclopædia Britannica. 7 (11th ed.). Cambridge University Press. p. 983.
2. Appian, Roman History: Syrian Wars 8.46
3. 1 Macc 1:10 (312 - [A.S.] 137 = 175 [B.C.])
4. Appian, Syrian Wars 9.45
5. Bar-Kochva, Bezalel (1989). Judas Maccabaeus: The Jewish Struggle Against the Seleucids. Cambridge University Press. p. 544. ISBN 0521323525.
6. Schürer, Emil (1896) [1890]. A History of the Jewish People in the Times of Jesus Christ. Translated by MacPherson, John. Hendrickson Publishers. p. 226. ISBN 1565630491. Retrieved October 8, 2021.
7. Schürer, Emil (1896) [1890]. A History of the Jewish People in the Times of Jesus Christ. Translated by MacPherson, John. Hendrickson Publishers. p. 241–242. ISBN 1565630491. Retrieved October 8, 2021.
8. 1 Macc 10:21 (312 - [A.S.] 160 = 152 [B.C.])
9. 1 Macc 10:57 (312 - [A.S.] 162 = 150 [B.C.])
10. Δημήτριου Σωτήρος, snhell.gr
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