Rambles and Recollections of an Indian Official by William Sleeman

W >> William Sleeman >> Rambles and Recollections of an Indian Official

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 | 64 | 65 | 66 | 67 | 68

'No doubt, Nawab Sahib, these were very powerful arguments for those
who saw them, or believed them to have been seen; and those who doubt
the divinity of your prophets mission are those who doubt their ever
having been seen.'

'The whole army saw and attested them, sir, and that is evidence
enough for us; and those who saw them, and were not satisfied, must
have had their hearts hardened to unbelief.'

'And you think, Nawab Sahib, that a man is not master of his own
belief or disbelief in religions matters; though he is rewarded by an
eternity of bliss in paradise for the one, and punished by an
eternity of scorching in hell for the other?

'I do, sir, faith is a matter of feeling; and over our feelings we
have no control. All that we can do is to prevent their influencing
our actions, when these actions would be mischievous. I have a desire
to stretch out this arm, and crush that fly on the table, I can
control the act, and do so; but the desire is not under my control.'

'True, Nawab Sahib; and in this life we punish men not for their
feelings, which are beyond their control, but for their acts, over
which they have no control; and we are apt to think that the Deity
will do the same.'

'There are, sir,' continued the Nawab, 'three kinds of certainty--the
moral certainty, the mathematical, and the religious certainty, which
we hold to be the greatest of all--the one in which the mind feels
entire repose. This repose I feel in everything that is written in
the Koran, in the Bible, and, with the few known exceptions, in the
New Testament.[67] We do not believe that Christ was the son of God,
though we believe him to have been a great prophet sent down to
enlighten mankind; nor do we believe that he was crucified. We
believe that the wicked Jews got hold of a thief, and crucified him
in the belief that he was the Christ; but the real Christ was, we
think, taken up into heaven, and not suffered to be crucified.'

'But, Nawab Sahib, the Sikhs have their book, in which they have the
same faith.'

'True, sir, but the Sikhs are unlettered, ignorant brutes; and you do
not, I hope, call their "Granth" a book--a thing written only the
other day, and full of nonsense. No "book" has appeared since the
Koran came down from heaven; nor will any other come till the day of
judgement. And how', said the Nawab, 'have people in modern days made
all the discoveries you speak of in astronomy?'

'Chiefly, Nawab Sahib, by means of the telescope, which is an
instrument of modern invention.'

'And do you suppose, sir, that I would put the evidence of your
"durbins" (telescopes) in opposition to that of the holy prophet? No,
sir, depend upon it that there is much fallacy in a telescope--it is
not to be relied upon. I have conversed with many excellent European
gentlemen, and their great fault appears to me to be in the implicit
faith they put in these _telescopes_--they hold their evidence above
that of the prophets, Moses, Abraham, and Elijah. It is dreadful to
think how much mischief these telescopes may do. No, sir, let us hold
fast by the prophets; what they tell us is the truth, and the only
truth that we can entirely rely upon in this life. I would not hold
the evidence of all the telescopes in the world as anything against
one word uttered by the humblest of the prophets named in the Old or
New Testament, or the holy Koran. The prophets, sir, keep to the
prophets, and throw aside your telescopes--there is no truth in them;
some of them turn people upside down, and make them walk upon their
heads; and yet you put their evidence against that of the
prophets.'[68]

Nothing that I could say would, after this, convince the Nawab that
there was any virtue in telescopes; his religions feeling had been
greatly excited against them; and had Galileo, Tycho Brahe, Kepler,
Newton, Laplace, and the Herschels, all been present to defend them,
they would not have altered his opinion of their demerits. The old
man has, I believe, a shrewd suspicion that they are inventions of
the devil to lead men from the right way; and were he told all that
these great men have discovered through their means, he would be very
much disposed to believe that they were incarnations of his satanic
majesty playing over again with 'durbins' (telescopes) the same game
which the serpent played with the apple in the garden of Eden.

Solicit not thy thoughts with matters hid;
Leave them to God above: him serve and fear;
Of other creatures, as him pleases best,
Wherever placed, let him dispose: joy thou
In what he gives to thee, this Paradise
And thy fair Eve: heaven is for thee too high
To know what passes there: be lowly wise:
Think only what concerns thee, and thy being:
Dream not of other worlds, what creatures there
Live, in what state, condition, or degree:
Contented that thus far hath been revealed,
Not of earth only, but of highest heaven.'[69]

Notes:

1. Chapter 75 _post_ is devoted to the history of the Begam Samru
(Sumroo). The 'great street' is the celebrated Chandni Chauk, a very
wide thoroughfare. The branch of the canal which runs down the middle
of it is now covered over. The Begam's house is now occupied by the
Delhi Bank (Fanshawe, p, 49).

2. _Ante_, chapter 54, note 14.

3. The Emperors were not in the least ashamed of this practice, and
robbed the families of rich merchants as well as those of officials.
In fact they levied in a rough way the high 'death duties' so much
admired by Radicals with small expectations. Some remarkable cases
are related in detail by Bernier (Bernier, _Travels_, ed. Constable,
and V. A. Smith (1914), pp. 163-7). When Aurangzeb heard of the death
of the Governor of Kabul, he gave orders to seize the belongings of
the deceased, so that 'not even a piece of straw be left' (Bilimoria,
_Letters of Aurungzebe_, No. xcix).

4. The meaning of this sentence is obscure.

5. Corresponding to A.D. 1753-4. In the original edition the date is
misprinted A.D. 1167.

6. The tomb of Mansur Ali Khan is better known as that of Safdar
Jang, which was the honorary title of the noble over whom the edifice
was raised. He was the wazir, or chief minister, of the Emperor Ahmad
Shah from 1748 to 1752, and was practically King of Oudh, where he
had succeeded to the power of his father-in-law, the well-known
Saadat Khan: Safdar Jang died in A.D. 1754 and was succeeded in Oudh
by his son Shuja-ud-daula.

The author's praise of the beauty of Safdar Jang's tomb will seem
extravagant to most critics. In the editor's judgement the building
is a very poor attempt to imitate the inimitable Taj. Fergusson (ed.
1910, vol. ii, p. 324, pl. xxxiv) gives it the qualified praise that
'it looks grand and imposing at a distance, but it will not bear
close inspection'. See Fanshawe, p. 246 and plate. In the original
edition a coloured plate of this mausoleum is given.

7. Nizam-ud-din was the disciple of Farid-ud-din Ganj Shakar, so
called from his look being sufficient to convert _cods of earth into
lumps of sugar_. Farid was the disciple of Kutb-ud-din of Old Delhi,
who was the disciple of Muin-ud-din of Ajmer, the greatest of all
their saints. [W. H. S.] Muin-ud-din died A.D. 1236. For further
particulars of the three saints see Beale, _Oriental Biographical
Dictionary_, ed. Keene, 1894. Dr. Horn (_Ep. Ind._ ii, 145 n., 426
n.) gives information about the Persian biographies of Nizam-ud-din
and other Chishti saints.

8. For the personal history of Nizam-ud-din see the last preceding
chapter, [13]. His tomb is situated in a kind of cemetery, which also
contains the tombs of the poet Khusru, the Princess Jahanara, and the
Emperor Muhammad Shah, which will be noticed presently. Fanshawe (p.
236) gives a plan of the enclosure. Nizam-ud-din's tomb 'has a very
graceful appearance, and is surrounded by a verandah of white marble,
while a cut screen encloses the sarcophagus, which is always covered
with a cloth. Round the gravestone runs a carved wooden guard, and
from the four corners rise stone pillars draped with cloth, which
support an angular wooden frame-work, and which has something the
appearance of a canopy to a bed. Below this wooden canopy there is
stretched a cloth of green and red, much the worse for wear. The
interior of the tomb is covered with painted figures in Arabic, and
at the head of the grave is a stand with a Koran. The marble screen
is very richly cut, and the roof of the arcade-like verandah is
finely painted in a flower pattern. Altogether there is a quaint look
about the building which cannot fail to strike any one. A good deal
of money has at various times been spent on this tomb; the dome was
added to the roof in Akbar's time by Muhammad Imam-ud-din Hasan, and
in the reign of Shah Jahan (A.D. 1628 [_sic., leg._ 1627]-58) the
whole building was put into thorough repair. . . . The tomb is in the
village of Ghyaspur, and is reached after passing through the
'Chaunsath Khambha'. (Harcourt, _The New Guide to Delhi_ (1866), p.
107.)

In the original edition a small coloured illustration of this tomb,
from a miniature, is given on Plate 24. Carr Stephen (pp. 102-7)
gives a good and full account of Nizam-ud-din and his tomb.

9. According to Harcourt (p. 108), the tomb of Khusru was erected
about A.D. 1350, but this is a misprint for 1530. The poet, whose
proper name was Abul Hasan, is often called Amir Khusru, and was of
Turkish origin. He was born A.D. 1253, and died in September, 1325.
His works are numerous. (Beale.) The grave, and wooden railing round
it, were built in A.H. 937 (A.D. 1530-1). . . . The present tomb was
built in A.H. 1014 (A.D. 1605-6) by Imad-ud-din Hasan, in the reign
of Jahangir, and this date occurs in an inscription under the dome
and over the red sandstone screens. (Carr Stephen, p. 115.) In the
original edition a small coloured illustration of this tomb, from a
miniature, is given on Plate 24. See Fanshawe, p. 241.

10. Akbar II, who died in 1837.

11. When the author was with his regiment, after the close of the
Nepalese war.

12. Harcourt (p. 109) truly observes that this tomb 'is a most
exquisite piece of workmanship. The tomb itself, raised some few feet
from the ground, is entered by steps, and is enclosed in a beautiful
cut marble screen, the sarcophagus being covered with a very artistic
representation of leaves and flowers carved in marble. Mirza Jahangir
was the son of Akbar II, and the tomb was built in A.D. 1832 '.

'He was, in consequence of having fired a pistol at Mr. Seton, the
Resident at Delhi, sent as a State prisoner to Allahabad, where he
resided in the garden of Sultan Khusro for several years, and died
there in A.D. 1821 (A.H. 1236), aged thirty-one years; a salute of
thirty-one guns was fired from the ramparts of the fort of Allahabad
at the time of his burial. He was at first interred in the same
garden, and subsequently his remains were transferred to Delhi, and
buried in the courtyard of the mausoleum of Nizam-ud-din Aulia.'
(Beale, _Dictionary_.) The young man's 'overt act of rebellion'
occurred in 1808, and his body was removed to Delhi in 1832. The form
of the monument is that ordinarily used for a woman, 'but it was put
over the remains of the Prince on a dispensation being granted for
the purpose by Muhammadan lawyers'. (Carr Stephen, p. 111.)

13. Muhammad Shah reigned feebly from September, 1719, to April,
1748. 'He is the last of the Mughals who enjoyed even the semblance
of power, and has been called "the seal of the house of Babar", for
"after his demise everything went to wreck".' (Lane-Poole, p.
xxxviii.) Nadir Shah occupied Delhi in 1738, and is said to have
massacred 120,000 people. The tomb is described by Carr Stephen, p.
110.

14. Jahanara Begam, or the Begam Sahib, was the elder daughter of
Shahjahan, a very able intriguer, the partisan of Dara Shikoh and the
opponent of Aurangzeb during the struggle for the throne. She was
closely confined in Agra till her father's death in 1666. After that
event she was removed to Delhi, where she died in 1682. (Tavernier,
_Travels_, transl. Ball, vol. i, p. 345.) She built the Begam Sarai
at Delhi. Her amours, real or supposed, furnished Bernier with some
scandalous and sensational stories. (Bernier, _Travels_, transl.
Constable, and V. A. Smith (1914), pp. 11-14.) Some writers credit
her with all the virtues, e.g., Beale in his _Oriental Biographical
Dictionary_. The author has omitted the last line of the inscription-
'May God illuminate his intentions. In the year 1093 ', corresponding
to A.D. 1682. The first line is, 'Let nothing but the green [grass]
conceal my grave.' (Carr Stephen, p. 109.)

15. The tomb of Humayun was erected by the Emperor's widow, Haji
Begam, or Bega Begam, not by Akbar. She was the senior widow of
Humayun, entitled Haji or 'pilgrim ', because she performed the
pilgrimage to Mecca. Carr Stephen and other writers confound her with
Hamida Banu Begam, the mother of Akbar. For her true history see
Beveridge, _The History of Humayun by Gulbadan Begam_ (R.A.S., 1902).
Carr Stephen (p. 203) says that the mausoleum was completed in A.D.
1565, or, according to some, in A.D. 1569, at a coat of fifteen lakhs
of rupees. The true date is A.D. 1570, late in A.H. 977 (Baduoui, tr.
Lowe, ii. 135). It is of special interest as being one of the
earliest specimens of the architecture of the Moghal dynasty, The
massive dome of white marble is a landmark for many miles round. The
body of the building is of red sandstone with marble decorations. It
stands on two noble terraces. Humayun rests in the central hall under
an elaborately carved marble sarcophagus. The head of Dara Shikoh and
the bodies of many members of the royal family are interred in the
side rooms. After the fall of Delhi in September, 1857, the rebel
princes took refuge in this mausoleum. The story of their execution
by Hodson on the road to Delhi is well known, and has been the
occasion of much controversy.

In the original edition a small coloured illustration of this tomb,
from a miniature, is given on Plate 24. See Fergusson, ed. 1910, pl.
xxxiii; _H.F.A._, fig. 240; Fanshawe, p. 230 and plate.

16. The tragic history of Dara Shikoh, the elder brother, and
unsuccessful rival, of Aurangzeb, is fully given by Bernier. The
notes in Constable's edition of that traveller's work and those to
Irvine's _Storia do Mogor_ (John Murray, 1907, 1908) give many
additional particulars. Dara Shikoh was executed by Aurangzeb in
1659, and it is alleged that with a horrid refinement of cruelty, the
emperor, acting on the advice of his sister, Roshanara Begam, caused
the head to be embalmed and sent packed in a box as a present to the
old ex-emperor, Shah Jahan, the father of the three, in his prison at
Agra. The prince died invoking the aid of Jesus, and was favourably
disposed towards Christianity. He was also attracted by the doctrines
of Sufism, or heretical Muhammadan mysticism, and by those of the
Hindoo Upanishads. In fact, his religions attitude seems to have much
resembled that of his great-grandfather Akbar. The 'Broad Church'
principles and practice of Akbar failed to leave any permanent mark
on Muhammadan institutions or the education of the people, and if
Dara Shikoh had been victorious in the contest for the throne, it is
not probable that he would have been able to effect lasting reforms
which were beyond the power of his illustrious ancestor. The name of
the unfortunate prince was Dara Shikoh ('in splendour like Darius'),
not merely Dara (Darius), as Bernier has it.

17. The 'great diamond' alluded to is the Kohinur, presented by the
'Persian adventurer', Amir Jumla, to Shah Jahan, who was advised to
attack and conquer the country which produced such gems, (_Ante_,
Chapter 48.) The decisive battle between Dara Shikoh, on the one
aide, and Aurangzeb, supported by his brother and dupe, Murad Baksh,
on the other, was fought on the 28th May, 1658 [O. S.], at the small
village of Samugarh (Samogar), four miles from Agra. Dara Shikoh was
winning the battle, when a traitor persuaded him to come down from
his conspicuous seat on an elephant and mount a horse. The report
quickly spread that the prince had been killed. 'In a few minutes',
says Bernier, 'the army seemed disbanded, and (strange and sudden
reverse!) the conqueror became the vanquished. Aurangzeb remained
during a quarter of an hour steadily on his elephant, and was
rewarded with the crown of Hindustan; Dara left his own elephant a
few minutes too soon, and was hurled from the pinnacle of glory, to
be numbered among the most miserable of Princes; so short-sighted is
man, and so mighty are the consequences which sometimes flow from the
most trivial incident.'

According to another account the prince's change from the elephant to
the horse was due to want of personal courage, and not to treacherous
advice. (Bernier, _Travels_, ed. Constable, and V. A. Smith (1914),
p. 54.)

18. Battle fought between Tours and Poitiers, A.D. 732.

19. The principal mosque of every town is known as the Jami Masjid,
and is filled by large congregations on Fridays. The great mosque of
Delhi stands on a natural rocky eminence, completely covered by the
building, and approached on three sides by magnificent flights of
steps, which give it peculiar dignity. It is, perhaps, the finest
mosque in the world, and certainly has few rivals. It differs from
most mosques in that its exterior is more magnificent than its
interior. The two minarets are each about 130 feet high. The year
A.H. 1060 corresponds to A.D. 1650. The mosque was begun in that
year, and finished six years later. It is close to the palace, and
seems to have been designed to serve as the mosque for the palace, as
well as the city, for which reason no place of worship was included
in his residence by Shah Jahan. The pretty little Moti Masjid in the
private apartments was added by Aurangzeb. Fergusson (ed. 1910, vol.
ii, p. 319) gives a view of the mosque. Carr Stephen (pp. 260-6)
gives approximate measurements, translations of the inscriptions, and
many details. See Fanshawe, pp. 44-8 and plates.

20. Since the Mutiny multitudes of houses between the palace and the
mosque have been cleared away.

21. 'Entering within its deeply recessed portal, you find yourself
beneath the vaulted hall, the sides of which are in two stories, and
with an octagonal break in the centre. This hall, which is 375 feet
in length over all, has very much the effect of the nave of a
gigantic Gothic cathedral, and forms the noblest entrance known to
belong to any existing palace' (Fergusson, ed. 1910, vol. ii, p.
309). This is the Lahore Gate.

22. What recked the Chieftain if he stood
On Highland heath, or Holy-rood?
He rights such wrong where it is given,
If it were in the court of heaven.'
--(Scott, _Lady of the Lake_, Canto V, stanza 6).

23. The foundation-stone of the palace was laid on the 12th of May,
1639 (N.S.--9 Muharrum, A.H. 1049). (E. & D., vii, p. 86), and the
work continued for nine years, three months, and some days. Nadir
Shah's invasion took place in 1738. Kashmir was annexed by Akbar in
1587. Kabul had been more or less closely united with the empire
since Babur's time.

24. 'In front, at the entrance, was the Naubat Khana, or music hall,
beneath which the visitor entered the second or great court of the
palace, measuring 550 feet north and south, by 385 feet east and
west. In the centre of this stood the Diwan-i-Amm, or great audience
hall of the palace, very similar in design to that at Agra, but more
magnificent. Its dimensions are about 200 feet by 100 feet over all.
In its centre is a highly ornamental niche, in which on a platform of
marble richly inlaid with previous stones, and directly facing the
entrance, once stood the celebrated peacock throne, the most gorgeous
example of its class that perhaps even the East could ever boast of.
Behind this again was a garden-court; on its eastern side was the
Rang Mahall, or painted hall, containing a bath and other apartments'
(Fergusson, ed. 1910, vol. ii, p. 310).

The inlaid pictures were carried off, sold by the spoiler to
Government, set as table-tops, and deposited in the Indian Section of
the Victoria and Albert Museum at South Kensington (_Hist. of Ind.
and E. Archit._, ed. 1910, vol. ii, p. 311, note); but in November,
1902, the Orpheus mosaic, along with several other inlaid panels, was
returned to Delhi, where the panels were reset in due course. The
representation of Orpheus is 'a bad copy from Raphael's picture of
Orpheus charming the beasts'. Austin de Bordeaux has been already
noticed. Many of the mosaics in the panels which had not been
disturbed were renewed by Signor Menegatti of Florence during the
years 1906-9.

The peacock throne and the six other thrones in the palace are fully
described by Tavernier. (Transl. and ed. by V. Ball, vol. i, pp. 381-
7.) Further details will be found in Carr Stephen, _Archaeology of
Delhi_, pp. 220-7.

25. The throne here referred to was a makeshift arrangement used by
the later emperors. Nadir Shah in 1738 cleared the palace of the
peacock throne and almost everything portable of value. The little
that was left the Marathas took. Their chief prize was the silver
filagree ceiling of the Diwan-i-Khas. This hall was, 'if not the most
beautiful, certainly the most highly ornamented of all Shah Jahan's
buildings. It is larger certainly, and far richer in ornament than
that of Agra, though hardly so elegant in design; but nothing can
exceed the beauty of the inlay of precious stones with which it is
adored, or the general poetry of the design, It is round the roof of
this hall that the famous inscription runs: "If there is a heaven on
earth, it is this, it is this ", which may safely be rendered into
the sober English assertion that no palace now existing in the world
possesses an apartment of such singular elegance as this' (Fergusson,
ed. 1910, vol. ii, p. 311).

26. All the events alluded to are related in detail by Bernier and
Manucci. Sulaiman and Sipihr Shikoh were the sons of Dara Shikoh. The
author makes a slip in saying that Shah Jahan sat in the palace at
Delhi to negotiate with his grandson. During that negotiation Shah
Jahan was at Agra.

27. It is related that the coffee was delivered to the two sovereigns
in this room upon a gold salver by the most polished gentleman of the
court. His motions, as he entered the gorgeous apartment, amidst the
splendid train of the two Emperors, were watched with great anxiety;
if he presented the coffee first to his own master, the furious
conqueror, before whom the sovereign of India and all his courtiers
trembled, might order him to instant execution; if he presented it to
Nadir first, he would insult his own sovereign out of fear of the
stranger. To the astonishment of all, he walked up with a steady step
direct to his own master. 'I cannot', said he, 'aspire to the honour
of presenting the cup to the king of kings, your majesty's honoured
guest, nor would your majesty wish that any hand but your own should
do so.' The Emperor took the cup from the golden salver, and
presented it to Nadir Shah, who said with a smile as he took it, 'Had
all your officers known and done their duty like this man, you had
never, my good cousin, seen me and my Kizil Bashis at Delhi; take
care of him for your own sake, and get round you as many like him as
you can.' [W. H. S.]

28. The famous inscription of Saad-Ullah Khan, supposed to be in the
handwriting of Rashid, the greatest caligraphist of his time; _Agar
Firdaus bar rue zamin ast--hamin ast, to hamin ast, to hamin ast_'
(Carr Stephen, p. 229; Fanshawe, p. 35 and plate).

29. All these people were cleared out by the events of 1867, and the
few beautiful fragments of the palace which have retained anything of
their original magnificence are now clean and in good order. The
elaborate decorations of the Diwan-i-Khas have been partially
restored, and the interior of this building is still extremely rich
and elegant.

'Of the public parts of the palace all that now remains is the
entrance hall, the Naubat Khana, Diwan-i-Amm and Khas, and the Rang
Mahall--now used as a mess-room, and one or two small pavilions. They
are the gems of the palace it is true, but without the courts and
corridors connecting them they lose all their meaning and more than
half their beauty. Being now situated in the middle of a British
barrack-yard, they look like precious stones torn from their settings
in some exquisite piece of Oriental jeweller's work and set at random
in a bed of the commonest plaster' (Fergusson, ed. 1910, vol. ii, p.
312). Since Fergusson wrote an immense amount of work has been done
in restoration and conservation, but it is difficult to obtain a
general view of the result.

The books about Delhi are even more tantalising and unsatisfactory
than those which deal with Agra. Mr. Beglar's contribution to Vol. IV
of the _Archaeological Survey Reports_ is a little, but very little,
better than Mr. Carlleyle's disquisition on Agra in that volume. Sir
A. Cunningham's observations in the first and twentieth volumes of
the same series are of greater value, but are fragmentary and
imperfect, and scarcely notice at all the city of Shahjahan.
Fergusson's criticisms, so far as they go, are of permanent
importance, though the scheme of his work did not allow him to treat
in detail of any particular section. Guide-books by Beresford Cooper,
Harcourt, and Keene, of which Keene's is the latest, and,
consequently, in some respects the best, are all extremely
unsatisfactory. Mr. H. C. Fanshawe's _Delhi Past and Present_ (John
Murray, 1902), a large, handsome work something between a guide-book
and a learned treatise, is not quite satisfying. The late Mr. Carr
Stephen, a resident of Delhi, wrote a valuable book on the
Archaeology of the city, but it has no illustrations, except a few
plans on a small scale. (8vo, Ludhiana, 1876.) A good critical,
comprehensive, well illustrated description of the remains of the
cities, said to number thirteen, all grouped together by European
writers under the name of Delhi, does not exist, and it seems
unlikely that the Panjab Government will cause the blank to be
filled. No Government in India has such opportunities, or has done so
little, to elucidate the history of the country, as the Government of
the Panjab. But it has shown greater interest in the matter of late.
The reorganized Archaeological Survey of India, under the capable
guidance of Sir J. H. Marshall, C.I.E., has not yet had time to do
much at Delhi beyond the work of conservation. A fourteenth Delhi is
now being built (1914).