Jignasa Journal Of History Of Ideas And Culture Part 02

Author(s): Vibha Upadhyaya and Others
Publisher: University of Rajasthan

Page 68

284 / Jijnäsä
of 'the king's house. It is presumed that the Hindi inscriptions, which some of the walls bear, give the history of the destruction of the inhabitants of this city. The destruction took place about a thousand years ago. I stayed there in company with Ala-ul-mulk for five days, after which he gave me a liberal supply of provisions; and I parted from him and proceeded to the city of Bukkur". The above description is an indicator of cultural sense Ibn Battuta did have.
Everynew comer had to make presents to the Sultan. In return Sultan used to give them presents worth several times more. Thus the culture of 'return gift' is not a modern or European phenomenon but it goes back as past as the fourteenth century and even earlier to that. These foreigners used to take loan from the Indian merchants for the purpose; which they return after getting gifts from the Sultan. Regarding horses presented by the foreigners to the ruling class, Ibn Battuta writes.
"The governor of Multan was Qutb-ul-mulk, one of the great and learned amirs. When I went up to him he rose to receive me and shook hands with me, and gave me a seat by his side. I presented him with a slave and horse together with some raisins and almonds. This is one of the greatest presents that can be made to the Indian chiefs, since these can not be had in their country and are imported from Khurasan".
Ibn Battuta does not ignore the culture of local people/ local tribes and their customs. While discussing the customs of the Samira tribe, he writes, "They do not eat with any body nor can any one look towards them when they are eating; nor do they marry among people other than their own and no one marries in their fold". The information on how these tribes were made part of state culture is furnished by Yusuf Mirak, the author of Mazhar-i Shahjahani written in the middle of the seventeenth century.
After getting permission from the Emperor who sent escorts to receive Khudawandzada Qiwamuddin, Qazi of Tirmidh who had come along with his family and children, Ibn Battuta writes about the preparations to travel to the capital (forty days' journey). He writes,
"The Chamberlain and his companion made the necessary arrangements for feeding Qiwam-ud-din; and they took along with them about twenty cooks from Multan. The chamberlain used to go ahead in the night to a station to secure the eatables and other things: and as soon as Khudawandzada arrived he found his meals ready. Each of these visitors used to put up separately in this tents with this companions; and sometimes they attended the meal prepared for Khudawandzada".
Then he describes the order of meal served in great detail. Ibn Battuta writes, "And the order in which the meal is served is this: to begin with, loaves are served which are very thin and resemble cakes of bread; then they cut the roasted meat into large pieces in such a manner that one sheep yields from four to six pieces. One piece is served before each man. Also they make round cakes of bread soaked in ghee resembling the bread called mushrak in our country; and in the midst of these they place the sweet called sabunia'. On every piece of bread is placed a sweet cake called khishti which means 'brick-like' - a preparation of flour, sugar and ghee. Then they serve meat cooked in ghee, onion and green ginger in China dishes. Then is brought a thing called samosa (samusak)- minced meat cooked with almond, walnut, pistachios, onion and spices placed inside a thin bread and fried in ghee. In front of every person are placed from four to five of such samosas. Then is brought a dish of rice cooked in ghee on the top of which is a roasted fowl. And next is brought the luqaimat-ul-qazi1 which is called hashimi. Then is brought al-qahiriya". Before the dinner begins the chamberlain