The Ancient Geography of India. I. The Buddhist Period, including the Campaigns of Alexander, and the Travels of Hwen-Thsang c5.s1.t6: 5. Nagarahâra, or Jalâlâbâd.

The Ancient Geography of India. I. The Buddhist Period, including the Campaigns of Alexander, and the Travels of Hwen-Thsang c5.s1.t6

Language: English

5. Nagarahâra, or Jalâlâbâd.

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From Lamghân the Chinese pilgrim proceeded for 100 *li*, or nearly 17 miles, to the south-east, and, after crossing a large river, reached the district of Nagarahára. Both the bearing and distance point to the Nagara of Ptolemy, which was to the south of the Kabul river, and in the immediate vicinity of Jalâlâbâd. Hwen Thsang writes the name *Na-ki-lo-ho*; but M. Julien* has found the full transcript of the Sanskrit name in the annals of the Song dynasty, in which it is written *Nang-go-lo-ho-lo*. The Sanskrit name occurs in an inscription which was discovered by Major Kittoe in the ruined mound of *Ghosráwá*, in the district of Bihâr.† Nagarahâra is said to be 600 *li*, or 100 miles, in length from east to west, and upwards of 250 *li*, or 42 miles, in breadth from north to south. The natural boundaries of the district are the Jagdalak Pass on the west, and the Khaibar Pass on the east, with the Kabul river to the north, and the *Safed Koh*, or snowy mountains, to the south. Within these limits the direct measurements on the map are about 75 by 30 miles, which in actual road distance would be about the same as the numbers stated by Hwen Thsang.

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† Journ. Asiat. Soc. Bengal, 1848, pp. 490, 491.

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The position of the capital would appear to have been at Begrâm, about 2 miles to the west of Jalâlâbâd, and 5 or 6 miles to the W.N.W. of Hidda, which by the general consent of every inquirer has been identified with the *Hi-lo* of the Chinese pilgrims. The town of Hilo was only 4 or 5 *li*, or about three-quarters of a mile, in circuit; but it was celebrated for its possession of the skull-bone of Buddha, which was deposited in a *stupa*, or solid round tower, and was only exhibited to pilgrims on payment of a piece of gold. Hidda is a small village, 5 miles to the south of Jalâlâbâd; but it is well known for its large collection of Buddhist stupas, tumuli, and caves, which were so successfully explored by Masson. The presence of these important Buddhist remains, in the very position indicated by the Chinese pilgrims, affords the most satisfactory proof of the identity of Hidda with their Hilo. This is further confirmed by the absolute agreement of name, as Hi-lo is the closest approximation that could be made in Chinese syllables to the original Hira or Hida. The capital must, therefore, have been situated on the plain of Begrâm, which is described by Masson* as "literally covered with tumuli and mounds." "These," he adds, "are truly sepulchral monuments; but, with the topes, sanction the inference that a very considerable city existed here, or that it was a place of renown for sanctity. It may have been both." I think it is just possible that Hidda may be only a transposition of Haddi, a bone, as the stupa of the skull-bone of Buddha is said in one passage† to have been in the town of Hilo, while in another passage it is located in the town of Fo-ting-ko-ching, which is only a Chinese translation of "Buddha's skull-bone town." During the course of this disquisition I shall have to notice the frequent occurrence of short descriptive names of places which were famous in the history of Buddha. I am, therefore, led to think that the place which contained the skull-bone of Buddha would most probably have been known by the familiar name of Asthipura amongst the learned, and of Haddipura, or "Bone-town" amongst the common people. Similarly the skull-necklace of Siva is called simply the asthimálá, or 'bone-necklace.'

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∗ ‘Hiouen Thsang,’ ii. 96, note.

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∗ 'Travels,' ii. 164.

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† 'Hiouen Thsang,' i. 77.

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Nagarahâra was long ago identified by Professor Lassen with the Nagara or Dionysopolis of Ptolemy, which was situated midway between Kabura and the Indus. The second name suggests the probability that it may be the same place as the Nysa of Arrian and Curtius. This name is perhaps also preserved in the Dinus or Dinuz of Abu Rihân,[*] as he places it about midway between Kabul and Parashâwar. According to the tradition of the people, the old city was called Ajúna,[†] in which I think it possible to recognize the Greek Δίον, as the river Yamuna or Jumna is rendered Diamuna by Ptolemy, and the Sanskrit yamas or jamas, the south, is rendered Diamasa by Pliny.[‡] It is, however, much more likely that Ajúna, by transposition of the vowels may be only a corrupt form of the Pali Ujjána, and Sanskrit Udyána, “a garden,” as M. Vivien de St. Martin states that Udyánapura was an old name of Nagarahâra.[§] If this identification be correct the position of the capital must certainly have been at Begrâm, as I have already suggested. The name of Dionysopolis was no doubt the most usual appellation during the whole period of Greek dominion, as one of the commonest mint-monograms on the coins of the Greek kings of Ariana forms the letters ΔION, which will not suit the name of any Indian city recorded by ancient authors, save that of Dionysopolis. In the beginning of the fifth century it is called simply Na-kie or Nagara, by Fa Hian, who adds that it was then an independent State governed by its own king. In A.D. 630, at the time of Hwen Thsang’s visit, it was without a king, and subject to Kapisene. After this the Lacedaemonians, who had been waiting for the signal, now attacked the city. The Plataeans, seeing the enemy already inside and their own men falling, and knowing nothing of the plot, were seized with panic and, thinking that the Thebans were far more numerous than they really were, surrendered at discretion. But when they discovered that the Thebans were few, they took heart and, resolving to attack them, closed the gates and fell upon them.

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∗ Renaud's 'Fragments,' p. 114.

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† Masson's 'Travels,' ii. 164.

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‡ Hist. Nat., vi. c. 22

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§ 'Hiouen Thsang,' iii. 305.

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The Thebans, finding themselves in a trap, began to defend themselves. Twice or thrice they repelled the attacks of the Plataeans, but when the women and slaves began to shout and throw tiles and stones from the houses, and a heavy rain began to fall, the Thebans, confused and blinded, broke and fled through the city. Most of them, not knowing the way in the darkness and rain, fell into the drains or were killed by the Plataeans, who knew the streets. The gate through which they had entered had been shut by a Plataean who had found a javelin-head and used it as a bolt, so that there was no way out. Pursued through the city, some climbed the wall and jumped down, most of them perishing; others reached the gate and, finding it shut, were cut down by the women and slaves. A small party, seeing a large building with an open door, rushed in, thinking it was a gate, and were captured.

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Meanwhile, the main body of the Thebans, who were to have arrived at daybreak to support the first party, had been delayed by the rain and the swollen river Asopus. When they heard of the disaster, they hurried to the city, intending to seize any Plataeans who might be outside the walls. The Plataeans, suspecting their intention, sent a herald to them, warning them not to harm the prisoners they had taken, and threatening to kill them if they did not withdraw from their territory. The Thebans, upon this, retired.

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The Plataeans, having thus cleared the city, collected their dead and the prisoners. The prisoners, numbering about one hundred and eighty, were executed the next day, despite a message from the Thebans claiming that they had surrendered on terms. The Plataeans denied this, asserting that they had promised to spare them only if they did not commit further acts of violence.

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Thus ended the attempt of the Thebans upon Plataea, an event which was the immediate cause of the war between Athens and the Peloponnesians. The Plataeans, having secured their city, sent a messenger to Athens with the news, and the Athenians, fearing for the safety of the Plataeans, sent a garrison to their aid and removed the women and children to Athens.

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Ghosrâwa