Remnant of Bhairav ka asthan, Ichra

Lahore is ever expanding, mercilessly eating away any village or town that comes in its way. Many towns and villages like Niaz Beg, Hanjarwal, etc, which were historically well outside the city are now deemed as part of Lahore. However, even after being incorporated by the phenomenon that is Lahore, such places have managed to retain their past, culture and identity as something that is different from the city itself, and that is what makes this new city of Lahore so interesting and endearing. Whereas most of these settlements do not predate Lahore and were never historically as significant as Lahore, there was nonetheless one such locality, which is believed to have existed even before Lahore did. Its significance chronologically exceeds that of Lahore. This town is Ichhra.

In the popular culture Lahore’s origin is tied to the Hindu mythologies. There are historians who argue that before the walled city of Lahore became Lahore, Lahore actually was the locality of Ichhra. A very interesting observation is presented to substantiate the thesis. Mostly what we find in the appellations of the doors of a walled city is that the gates are named after the city which they face. The Delhi darwaza of Lahore is named so because it faces Delhi, so is the case with the Kashmiri darwaza. There has been some controversy regarding the name of the Lohari darwaza. It is argued that the Lohari darwaza points towards Ichhra. Lohari could be a primeval name of Lahore in this case, and Ichhra would be that historical city of Lahore.

This is a plausible contention according to the British Gazetteer of Lahore, because they argue that two of the oldest Hindu temples are found in Ichhra, viz. Bheeru da asthan and Chand Raat. Sadly, the latter has been lost but the former still looks over the city. However, the question that arises is that on what premises the British say that this temple is one of the oldest temples. The architecture of the building does not suggest this nor do the folk tales.

The temple is on the Ferozepur road behind the Shama stop. In fact the Shama and the Sheesh Mahal cinemas stand today where once the huge pond of the temple was. According to Maulana Noor Ahmad Chishti, there once lived a man called Godar during the tenure of Shah Jahan. He used to handle the accounts for Dara Shikoh, the eldest son of the Emperor at Benaras. When the prince had an auditor analyze the accounts, it was learned that the accountant had been stealing from the treasury. On this the prince gave the man capital punishment. Legend has that as Godar lay in the prison waiting for his turn to go to the gallows, a man appeared before him. This man asked him to close his eyes and he did as he was told. When he opened his eyes, he found himself at the exact location where today the tall, cone-shaped structure stands. It was a Sunday. The man who had brought Godar here, was sitting on a camel and he was standing next to him. In utter amazement, he asked the man who he was? The man replied that he was Bheeru after which he disappeared.

Bheeru is derived from the Sanskrit word of Bherv, which means Bogey-man. Bheeru is an incarnation of the Lord Shiv-Rudar, who is the Hindu deity of destruction. Shiv-Rudar travels on a dog, and the fear that he excites is such that even the witches and the ghosts are afraid of him. He is usually found near the cremating grounds.

Godar was a follower of Bheeru, and after the miracle, he demarcated the spot, where Bheeru stood, and started his search in the city. He ended up at Shah Alami, where he started living near the Pari Mahal. After adjusting in the new city, he one day gathered a few Hindus and took them to the spot. There he narrated to them the story of Bheeru, after which the spot became known as Bheeru da asthan. He along with other followers made it a regular practice to visit the spot, and present it with garlands, as a token of their reverence. In this way seeds were sown for this place to become a site for one of the most sacred Hindu temples in Lahore.

Later, during the tenure of Ranjit Singh, the mother of his concubine Mora once fell sick. She was diagnosed to have been affected by djinns. Mora was informed that one of the descendants of Godar practiced magic, and he would be able to rid the body of the intruders. According to tradition, she summoned him, and he was able to cure her mother. As a reward for his services, Mora ordered all the villages that were granted to her by the Regal to bring forth a cart of bricks for the construction of a proper temple at the asthan of Bheeru. Bricks from all the hundred villages that fell under her sway came forth. Besides the bricks the total expense for the construction of the present day temple was around 1400 rupees. This temple was further extended by Ram Chandar, the nephew of Sanwal Mal, who was a minister of the Ranjit Government. Besides him contributions were also given by Raja Lal Singh.

There is a big main gate which is followed by a corridor for the entrance to the edifice. At the end of the corridor is another gate. The corridor is around 3 yards wide and 13 yards long. It is embellished by arches on both the ends. Flanking the entrance are rooms. A ground used to follow the entrance whose dimensions were recorded to be 17 x 11 yards. Now however the ground has been taken over by refugees from the other side of the border and new houses have sprouted everywhere. This corridor was added by Raja Lal Singh.

The area east from here was the Langar Khana, where people were given free food. In front of this is the octagonal platform upon which the temple stands. There was also a well next to it. On each side of the temple are arches (mehraab like structures). East from here is another enclosed place where now houses stand. There is a big door here that opens towards the temple. Next to it is a platform where there are 8 samadhis. During the riots following the Babri mosque incident in Ayodha, like other temples in Lahore, people tried to bring this temple down too, but since it was made of strong material, it luckily survived.

Even though the story of Godar is hard to believe there is no doubt that the present day shape of the temple was given to it during the tenure of Ranjit Singh. One plausible reason as to why this temple is called ancient by the British is that the spot where the temple now stands must have been the site of a primordial temple, which has now given way to a modern construction. It is said that a lump of mud signified the holy place before the temple, making it reasonable to believe that some sort of building existed here before this one, and later on the story of Godar was explained for the inception of the temple.
(Copied from Haroon Khalid)

Adina Beg the Last Muslim Governor of Lahore in Mughal Empire

25-05-2020

Reference

Memories of Lt General HS Panag

Majid Sheikh articles in Dawn

The history of 18th century Punjab would be incomplete without the story of Adina Beg, the son of the soil arain (marginal farmer/sharecropper), who played a pivotal role in every political and military event in Punjab from 1738-1758. At different times, he allied with and fought against all major players, that is, the remnants of Mughals, Afghans, Sikhs and the Marathas. What mattered most was survival and power. Survive he did and powerful he became, briefly ruling Punjab from Indus to Yamuna in 1758. He thus became the first son of the soil Muslim governor of Punjab. Before him, during 500 years of the collective reign of Delhi Sultanate and Mughal Empire in India, Punjab had Muslim governors. But they were all of foreign origin – Turkic, Central Asians, Persians or Afghans.

Dina (later Adina) was born to one Chunnu, in 1710 in Sharakpur, 30km from Lahore. Abject poverty drove the unlettered arain to work as a domestic servant in houses of Mughal officers in Jullundur or Bist Doab. Proximity to Mughal officers inspired him to join the army, which he did, becoming an accomplished soldier. Ambitious Adina soon became a revenue collector or patwari. Due to his drive and efficiency, he became indispensable to the Faujdar of Sultanpur Sarkar (district) as a revenue collector in a short period. His revenue work took him to Lahore, where he won the confidence of Zakariya Khan, the governor of Lahore. On the death of the incumbent faujdar, he was appointed the new faujdar of Sultanpur.

He adopted a new name – Adina Beg Khan – to hide his arain origin and pretend to be from Turkic aristocracy. After the invasion of Nadir Shah, he quickly brought about relief and order. Zakariya Khan was so impressed that he made him the Nazim or Governor of the entire Bist Doab. His forte was his administrative skill and military prowess. He managed and protected the rich Doab keeping both the people and his superiors in Lahore happy. So much so, that no matter who ruled Lahore or Delhi or whom Adina fought or allied with, he was the natural choice for controlling the ‘revenue rich’ Bist Doab!

Despite directions of successive Lahore governors, he adopted a ‘Mutt and Jeff’ policy against the Sikhs. Sometimes persecuting them but most times remaining in secret alliance with them to maintain his power. Zakariya Khan briefly jailed Adina Beg for falling in revenue arrears. But given his administrative efficiency, he was reinstated as Deputy Nazim of the Bist Doab under Shah Nawaz, the young son of Zakariya Khan. On the death of Zakariya Khan in 1745, Adina Beg assisted Shah Nawaz to seize power in Lahore. But the duo came under pressure from grand Wazir, Qamruddin, at Delhi court. To ward off the threat Adina advised Shah Nawaz to invite Ahmed Shah Abdali to invade India. “Crown to Ahmed Shah, and Wazarat to Shah Nawaz”, said the invite. Never one to put all eggs in one basket, Adina also informed the Delhi court about the “treachery” of Shah Nawaz who was prevailed upon by, the grand Wazir to fight Abdali.

In January 1948 Shah Nawaz and Adina Beg were routed by Abdali outside Lahore. Adina Beg, retreated towards Kangra. The Mughal Army of Muhammed Shah, ‘Sada Rangila’, under his son Ahmed Shah and Wazir Qamruddin, who died in battle, inflicted a surprise defeat on Abdali at Sirhind, March 11-13, 1748. Never to be left out, Adina Beg after a forced march, joined the battle and was wounded proving his loyalty. Abdali retreated back to Afghanistan. The hero of the battle, Mir Mannu, the son of Wazir Qamruddin was rewarded with the governorship of Lahore. Adina Beg was again the natural choice to be the Nazim of Bist Doab. Even after defeating Mir Mannu in 1751, Abdali did not disturb this arrangement.

The best of Adina Beg Khan was yet to come. In November 1753, Mir Mannu suddenly died. A power struggle ensued between his widow, Mughlani Begum and powerful nobles of Lahore and Delhi court. Adina became more powerful. In April 1755 he along with his foes/allies – the Sikhs – showed great enterprise in defeating the Rohillas who had invaded the Sirhind Suba. The grateful Delhi Court also gave him the charge of Sirhind Suba. He now controlled the entire territory from Beas to Yamuna along with tracts in Bari Doab and Kangra. Emboldened, Adina Beg captured Lahore. He now controlled entire Punjab except Multan. His control over Lahore was shot lived as an Afghan force restored Mughlani Begum to power.

Abdali again invaded India in November 1756. Adina Beg retreated to Kangra Hills. Abdali ransacked Delhi, restored Alamgir 2 to power and appointed the Rohilla Chief Najib as the head of the Mughal Army. An outbreak of Cholera in March 1756 forced Abdali to go back.

The subas of Lahore and Sirhind were ceded to Abdali. Abdali appointed his 11-year-old son as the governor of Lahore with his trusted General, Jahan Khan, as his guardian. Due to his efficiency, Adina was again retained as the Nazim of Jullundur Doab. However, he refused to present himself in court or proceed against his allies, the Sikhs with whom he combined to defeat an Afghan force. Threatened by Jahan Khan, Adina Beg played a masterstroke. He invited the Marathas, who were already the kingmakers in Delhi, to invade Punjab. A combined army of Marathas, Adina and the Sikhs first captured Sirhind on March 21, 1758, and then raced to capture Lahore on April 19, 1758. Afghans were chased beyond the Indus. Not wanting to permanently rule Punjab, the Marathas left behind a small army and appointed their own Governor at Lahore, none other than Adina Beg Khan! He now controlled entire Punjab from Indus to the Yamuna. Adina Beg decided to reduce the power of the Sikhs. Before he could do so, on September 15, 1758, he died from a colic attack at the age of 48.

The mercurial Adina Beg Khan had been able to galvanise the sons of the soil punjabi Muslims, Hindus and Sikhs to seize control of Punjab much like Ranjit Singh was to do another 50 years later. He achieved all this in a span of two decades by force of his character, military prowess, administrative skills and diplomacy that focused on ever-changing complex alliances

The Parsis of Lahore

All photos are owned 

18-08-2018

Text Source:-

A Hamid, the distinguished Urdu novelist, and short story writer writes a column every week based on his memories of old Lahore.

Majid Sheikh article Jews, Parsis, Chinese of Lahore.

As the sun is about to set, a group of pale tall men in spotless white can be found on the beach, the sacred Zoroastrian belt knotted around their waists. They stand at the edge, bend down and immerse both their hands into the water, which they then raise to their forehead, touching it briefly. Thereafter, they untie their sacred belts which they lift briefly to their brows, only to retie them. Then they turn their faces towards the setting sun and utter just three words: Humata, Hakata, and Havershta.

These three words belong to a four thousand-year-old language. When the sun finally sinks into the sea and its last rays disappear from the horizon, these pale-faced men in white gowns turn towards the east three times, three times towards the south, and three times towards the west. This they follow by dipping their hands in the sea again, touching their foreheads as they recite sacred texts under their breath. After the completion of the ritual, they disappear into the streets of the throbbing city, which is Bombay.

                           

Faravahar is the symbol of Zoroastrianism, The building is located on mall road Lahore

The Faravahar is one of the best-known symbols of Zoroastrianism, the state religion of ancient Iran. This religious-cultural symbol was adapted by the Pahlavi dynasty to represent the Iranian nation.

The winged disc has a long history in the art and culture of the ancient Near and the Middle East. Historically, the symbol is influenced by the "winged sun" hieroglyph appearing on Bronze Age royal seals (Luwian SOL SUUS, symbolizing royal power in particular). In Neo-Assyrian times, a human bust is added to the disk, the "feather-robed archer" interpreted as symbolizing Ashur.

While the symbol is currently thought to represent a Fravashi (c. a guardian angel) and from which it derives its name, what it represented in the minds of those who adapted it from earlier Mesopotamian and Egyptian reliefs is unclear. Because the symbol first appears on royal inscriptions, it is also thought to represent the 'Divine Royal Glory' (khvarenah), or the Fravashi of the king, or represented the divine mandate that was the foundation of a king's authority.

This relationship between the name of the symbol and the class of divine entities it represents reflects the current belief that the symbol represents a Fravashi. However, there is no physical description of the Fravashi is in the Avesta, the sacred texts of Zoroastrianism, and in Avestan, the entities are grammatically feminine.

In present-day Zoroastrianism, the faravahar is said to be a reminder of one's purpose in life, which is to live in such a way that the soul progresses towards fresh-kereti, or union with Ahura Mazda, the supreme divinity in Zoroastrianism. Although there are several interpretations of the individual elements of the symbol, none of them are older than the 20th century.

Even after the Islamic conquest of Persia Zoroastrianism continued to be part of Iranian culture in which throughout the year festivities are celebrated such as the Persian New Year or Nowrouz, Mehregan, and Chahar Shanbe Souri which are remnants of Zoroastrian traditions.

From the start of the 20th century, the Farvahar icon found itself in public places and became a known icon amongst all Iranians. The Shahname by Ferdowsi is Iran's national epic and contains stories (partly historical and partly mythical) from pre-Islamic Zoroastrian times. The tomb of Ferdowsi which is visited by numerous Iranians every year contains the Farvahar icon as well.

After the Islamic Revolution of 1979, the Lion and Sun which was part of Iran's original national flag were banned by the government from public places to prevent people from being reminded of life before the revolution, nevertheless, Farvahar icons were not removed. As a result, the Farvahar icon became a national symbol amongst the people which became somewhat tolerated by the government compared to the Lion and Sun. The Farvahar is the most worn pendant amongst Iranians and has become a national symbol rather than a religious icon, although its Zoroastrian roots are certainly not ignored.

These men are the descendants of Parsis who originated from Iran four thousand years ago when Iran was called Paras. They were known as fire worshippers because the fire that burns in their temples is never allowed to go out. After all, they believe the fire to be sacred. The Parsis also believe that the earth and water are sacred. That is why they do not burn their dead because that would amount to soiling the purity of fire. Nor do they dispose of them by consigning them to water because that would degrade their sacred character. They do not bury their dead either because that, they believe, would introduce impurity into the earth. Consequently, they place their dead either on top of a hill where their flesh is consumed by birds of prey or they place them in what is called towers of silence.

At some point in history, the Parsis moved from Iran to India, but they do not appear to have made any effort to spread their faith. It is said that since the Parsis were not idolaters, they might have been afraid that if Hindus converted to their religion, they might bring with their idolatrous practices. Parsis rarely marry outside their community, preferring to keep their race pure. Most of the Parsis of India lived in Bombay and were among the most prosperous of the city’s residents. The first multinational Indian company was Parsi-owned. They were also into banking, manufacturing, aviation, and shipping. The Parsis were the first in India to start playing cricket. They used to enter a Parsi team in the famous Bombay Pentangular tournament. Greatly respectful of their religion and their traditions, older members of the community would generally dress traditionally: a round black cap, a long coat, and pajamas of a certain cut. Parsi women wore their saris in their own distinct way, quite different from the way the garment is generally worn.

At the time of independence, quite a few Parsi families were living in Lahore, one I knew of, in Laxmi Mansion, where Saadat Hasan Manto came from Bombay to spend his last days. It was and is a small residential enclave just off the Mall between Hall Road and Beadon Road. Members of this particular Parsi family I often saw when on the Mall on their evening walk. I am talking of the early days of Pakistan when the roads of Lahore were quiet and placid and free of the noise and pollution of traffic that is their hallmark today. The young men of this family were always immaculately dressed and there was an amazing similarity in their looks. The Parsi ladies would keep their heads covered with the loose end of their saris. What I always noticed about them, in both men and women, was their dignity. You never heard them talking or laughing loudly. They had great poise and they would take their evening walk with measured steps, smiling shyly and talking to one another but in voices so low that even if you were walking right behind them, you did not hear a thing.

Ozir Zuby, the painter and sculptor, married a Parsi lady who was a very good artist. That was the only instance, at least in Lahore, of a Parsi marrying a non-Parsi. The liquor business in Lahore was a Parsi monopoly. On McLeod Road stood the Gandhi Wine Shop, owned by a Parsi gentleman, who was a man of principle and would absolutely refuse to sell liquor to anyone unless the person had a government permit. I remember trying all kinds of tricks to make him change his mind or make an exception, but it was just like running into a wall. There were other liquor shops in the city, all Parsi-owned. There was Edulji in Commercial Building. Then there was the English Wine Shop in Regal and the French Wine Shop next to the Shah Din Building. There was also a Parsi-owned wine shop in Temple Road towards its Mall end. There was another such outlet in Lahore Cantonment not far from Globe Cinema.

They are all gone – as is the Globe Cinema – but no one who drinks can go dry in the city of Lahore. The business has gone underground, like so much else in Pakistan. There also used to be a doctor on McLeod Road by the name of Dr. Barucha. He was a child specialist and if there is such a thing as healing touch, then he had it because a dose or two of one of his mixtures and the child would be up and running. There was also a wonderful Parsi laundry near Lahore Hotel run by an old gentleman who would sit behind his wooden counter and keep scribbling in an old register. Next to his laundry was a bookshop that only sold English books. All those shops have vanished and all those people are gone.

The Plaza Cinema, where we would go to watch Hollywood movies, had a Parsi gatekeeper who supervised the entry to the second class. He was a quiet man of sixty or sixty-five in strict Parsi attire who wore thick glasses and who always kept smiling. I would sometimes see him walking on the footpath that runs along the Lahore Zoo. In Nila Gumbad there used to be a Parsi Bank in an old two-story building. The sign outside showed an evenly balanced pair of scales held by a woman who resembled a figure from mythology. I have not been in that area for some time but I am sure the bank no longer exists. The Parsis of Lahore, like its Anglo-Indians, was like an ornament that the city wore. Their disappearance has left it poorer in more ways than one.

If you proceed along Lahore’s M.M. Alam Road, just before reaching Hussain Chowk to the left is a lane. As to travel along to the right is a large brick building. This is where the last of the Parsis of Lahore are slowly fading away.

Dr. E.P Bharucha memorial building

When I last visited this place two years ago there were only 28 Parsis left in Lahore. Today barely 12 old Parsis inhabit this special hostel built by a Parsi entrepreneur. The total number in Lahore today is 23 only. Of recent, I have been researching how small minority groups have been faring in large metropolises of the sub-continent. The idea is to understand how these old small groups have been managed in Lahore. So for the sake of this piece, let me try to compare how such groups fared in Lahore in Pakistan, and in Calcutta (Kolkata) in India. If anything it will bring forth how our own society functions, or even cares, and tries to understand, let alone tolerate, the narrative of small minority groups.

So let us start with the Parsi population of Calcutta. We see the first Parsis coming to this Bengali city in the 18th century. In Calcutta amazingly, the first Indian Census of 1837 shows 40 Parsis out of a population of 229,705. By 1901 this population rose to 274 and in 1921 it reached 620 Parsis. In 1947 there lived 3,465 Parsis who used three Parsi fire temples. It seems that the killings of ‘freedom’ hit them hard. In the 2001 Indian Census, the whole of India had 69,601 Parsis, of whom 98 lived in Calcutta. In 2016 that number had dramatically shrunk to a mere 27. Depressing to say the least.

A Pre-partition Parsis Residence  on Mall Road Lahore

In Lahore, a very similar situation emerged. The first Parsis came during the Mughal reign and stuck to business and provided the rulers with products not available within their domain. So the Parsis were always into shipping and trading, as they remain to this day. In 1947, Lahore had a Parsi population of 1,867 according to census sources. Then the decline started. In our youth, we lived next to the Parsi Temple on Rattigan Road, which sadly closed down in the 1970s. Today in Lahore a mere 23 remain, and their Parsi hostel in Gulberg lies almost empty as there are none left to occupy the rooms.

A Pre-partition Parsis Residence  on Mall Road Lahore

So where have they all gone? Research by the eminent historian, the late Sir Chris Bayly, puts forth three reasons to explain this dramatic decline. Firstly, they are to blame for they do not marry outside their faith. Hence a natural decline is inbuilt into this equation of ‘limited choices. Secondly, they have tended to move towards the major shipping cities, like Bombay (now Mumbai) in India, and Karachi in Pakistan, where their main population is concentrated. Lastly, the educated young, like other educated Pakistanis, have all flown away to the West. It seems the older generation refuses to leave these two cities and is slowly fading away. The young take their chances abroad.

A Pre-partition Parsis Residence  on Mall Road Lahore

In the sub-continent, the Parsi community was always highly educated, westernized, and tended to work in shipping, films, and theatre and were excellent and very honest corporate officers. Even today business companies prefer them for their competence and honesty.

Let us study another now almost extinct community, they being the Jews. Lahore had a Jewish population 1921 of 56 persons. Karachi has a higher number, even though Gen. Ziaul Haq got their only temple knocked down. Their only graveyard still stands. But then let me share some very interesting statistics. In the 2013 elections, 809 adult Jews were enrolled as voters. Amazingly, against 427 women, only 383 men were on the rolls. What is even more interesting is that in the 2017 voters list, their number has risen to 900 voters. As these are official figures there is little to doubt them. But as opposed to communal extremists, my view is that this is a good sign as opposed to the fate of our Parsis.

A Pre-partition Parsis Residence  in new Anarkali Bazaar Lahore

The point is where do they live in Lahore? The last Jewish family that we knew lived on Queen’s Road, but then they sold out 10 years ago and moved to their ‘Promised Land. As a journalist who walks the lanes of the old walled city, I do know of two families who allegedly are Jews, but then they are very poor and keep to themselves and celebrate every local festival with gusto … and why not? There was a time in the 1930s when Lahore’s money lenders, as well as some ‘businessmen’ in Taxali Chowk, were Jews.

A Pre-partition Parsis Residence  in new Anarkali Bazaar Lahore

In Calcutta, the picture is very different. In 1947, this Indian city had a Jewish community of over 6,000 as the famous writer Shalva Weil’s book tells us. Today that number has shrunk to a shocking 20 Jews only. Again they are all older people. Also, the five once-thriving synagogues have been reduced to only two, which sadly are maintained by ‘foreign’ Jewish organizations. The Calcutta Jews were known as Baghdadi Jews, as were those of Karachi. In 1947 as the Partition riots erupted in Calcutta with Israel also being created, shiploads of Jews left this port city for their new ‘motherland’.

*The only hostel in Lahore for old Parsis constructed near Hussain Chowk is  funded by 

Dr. Eddie P. Bharucha (December 28, 1916–December 14, 2017). The building has a name," Dr. E.P Bharucha memorial building."

Do you know who was Dr. E.P Bharucha?

He completed his MBBS and MD in both Mumbai (Bombay) and London. He was appointed as Honorary Physician in Medicine at KEM Hospital and GS Medical College in 1945. Between 1949 and 1952, he trained in neurology at the Hospital for Nervous Diseases, Queen Square, and the Maida Vale Hospital for Nervous Diseases in London. He then proceeded to the United States where he worked for 3 months each under Dr. Houston Merritt at Columbia University and under Dr. Denny Brown at Boston City Hospital. He returned to India in 1952 and became the first neuro physician to establish a Department of Neurology in India, at the KEM Hospital. The departments of neurology and neurosurgery were inaugurated in January 1953 with 12 beds each. By the time Dr. Bharucha retired, the KEM Hospital had all the core elements of the clinical neurosciences including neuropathology, electroencephalography, and electromyography, and the Department of Neurology had established a reputation nationally and internationally for excellence in patient care, teaching, and academic endeavors. Dr. Bharucha also established the Department of Neurology at the Bombay Hospital and continued in private practice until his mid-80s.

He was ahead of his time in many ways: he promoted and practiced seamless multidisciplinary care and established an epilepsy clinic at the KEM Hospital and later with the late Drs. Anil Desai and Noshir Wadia founded the Indian Epilepsy Association. He and his wife, the late Dr. Piloo Bharucha, promoted and practiced pediatric neurology long before all these were established concepts in many centers in more advanced economies. From the mid-1950s onward for many years, they ran clinics for neurological and pediatric assessment of children with poliomyelitis and cerebral palsy at what was formerly the Children's Orthopedic Hospital. He also played a pivotal role in establishing the Spastics Society of India (now Able Disabled All People Together).

Dr. E. P., as he was fondly known “Eddie” to his peers, held several positions in national and neurologically related international organizations and was widely respected. From a national perspective, he was a steadfast member of the Neurological Society of India and president in 1961. He was also a member of the Council of the National Academy of Medical Sciences, served as a Medical Council of India inspector, 

Rare Sighting of the Oriental Turtle Dove in Lahore

( All pictures are taken by me, kindly respect copyrights) 

05th October 2024 (date of sighting)

On October 5, 2024, while visiting Lahore Safari Park, I was met with an unexpected sight: a flock of six Oriental Turtle Doves, elegantly perched within the Giraffe enclave. This was a rewarding experience and a remarkable occurrence given the limited sightings of these doves in the Lahore region.

Oriental Turtle Dove: A Rare Guest in Lahore:-

The Oriental Turtle Dove (Streptopelia orientalis) is generally found in the northern regions of Pakistan—Khyber Pakhtunkhwa, Gilgit-Baltistan, and the northern parts of Punjab. Among the five commonly seen dove species in Pakistan—the Eurasian Collared Dove, Red-Collared Dove, Laughing Dove, Spotted Dove, and Oriental Turtle Dove—the latter is arguably the rarest in the Lahore area. 

Historically, the Oriental Turtle Dove was documented in Lahore’s vicinity by A.J. Currie in 1916 in *The Birds of Lahore and Its Vicinity*. His account covers various bird sightings in Lahore’s outskirts, including Attari and Mureedka. Currie’s documentation, including Oriental Turtle Doves, has shaped our understanding of avian species distribution in the region. Since then, there have been few, if any, confirmed records of this species from Lahore, particularly in the age of digital photography, making this recent sighting a true milestone.

Dove Species in Pakistan:-

Each dove species in Pakistan has a particular range, adding layers of diversity to the avian ecosystem:

1. Eurasian Collared Dove and Laughing Dove are the most common doves in Pakistan, seen nearly everywhere except in Gilgit-Baltistan.

2. Red-Collared Dove is more localized, with a stronghold in Punjab and some areas of Sindh.

3. Spotted Dove is found primarily in northern Punjab and parts of Khyber Pakhtunkhwa.

4. Oriental Turtle Dove typically frequents Khyber Pakhtunkhwa, Gilgit-Baltistan, and northern Punjab, making my sighting in Lahore highly unexpected.

A Brief History of Vagrant Doves in Pakistan:- 

Pakistan has seen occasional vagrant sightings of European dove species in select areas like Balochistan and Gilgit-Baltistan, though these have been rare and largely undocumented since the early 20th century. Given the prevalence of digital cameras, recent vagrants are likely to be documented, yet sightings remain scarce. This rarity adds to the intrigue surrounding my encounter with Oriental Turtle Doves in Lahore, possibly indicating a shift in range or migratory habits.

Observing the Flock:-

The doves appeared settled, resting peacefully among the trees, their plumage blending beautifully with the surrounding greenery. Each had a mix of soft browns and subtle grays, with a characteristic black and white neck pattern distinguishing them from other doves. The flock remained undisturbed, offering ample time for observation and photography.

Significance of the Sighting:- 

This sighting reconnects us with Lahore’s ornithological past, highlighting the unexpected return of the Oriental Turtle Dove to the city. It encourages birdwatchers to continue exploring and observing changes in habitats and the dynamics of bird populations. Additionally, it provides an opportunity to reflect on Lahore's avian history. Whether this is a unique occurrence or indicative of a broader trend will be a topic of interest for future research and observation.

Tracing Roots: A Journey into Lahore's Anglo-Indian History with Rob Cranenburgh

In my article titled "Lahore's Timeless Charm: Unveiling the Enchanting Tale of Victoria Park and its Bygone Anglo-Indian Community," The article delves into the interesting history of Charing Cross and Victoria Park in Lahore, uncovering details about the Anglo-Indian community that lived there before 1947.

(link to my article https://aliusmanbaig.blogspot.com/2023/06/lahores-timeless-charm-unveiling.html)

To my surprise, Rob Cranenburgh, currently residing in the UK, reached out to me, initiating a heartwarming conversation. His grandmother was an Anglo-Indian born in Lahore and baptized at Sacred Heart Cathedral School, adding a personal touch to Lahore's history.

"Hey Ali, I'm good thanks, and you? I found your feed to be very interesting! I’d love to visit Lahore," Rob shared, setting the stage for a delightful exchange.

His simple request held profound meaning: "The next time you are near the cathedral, I’d love it if you could take a picture for me. I will share it with my uncle; he is over 80, and I know he would love to see it." This small request became a bridge connecting our shared interests and heritage.

Rob's grandmother was born in 1918 in Lahore, she was baptized in the Sacred Heart Cathedral, a grand Catholic Cathedral. Rob recalled memories of a time when Lahore had a more significant Anglo-Indian population, a community that dwindled after the Independence of British India in 1947 and subsequent migrations in the 1950s and 60s.

Rob shared more about his family's connection to Lahore, highlighting his grandmother's mother, who ran a cafe in the city. Born in Lucknow, her mixed heritage added an intriguing layer to their family's narrative.

The conversation unfolded further, unveiling the story of Rob's great-grandfather, Charles James White, an Englishman in the British army. Tragically, he passed away when Rob's grandmother was still a child. After his death, Rob's grandmother and mother left Lahore, making a new home in Calcutta, where she eventually met Rob's grandfather.

I inquired about Rob's grandfather, whether he was a local or Anglo-Indian. The answer revealed, "Yes, also Anglo-Indian, but from an old Calcutta Anglo-Indian family dating back to the late 1700s. So my surname is of Dutch origin. My grandfather's ancestor, we believe, came out to India with the Dutch East India Company."

Rob's fascination with history became evident as he shared insights from conversations with older members of the Anglo-Indian community. The stories reflected a contrast in experiences between those in Pakistan, facing discrimination leading to migration post-partition, and those in India, departing more for economic reasons.

In the simplicity of our conversation, a tale of intertwined histories emerged. Rob Cranenburgh's connection to Lahore, though physically distant, speaks to the universal threads linking us to our roots. Through photographs and conversations, we became witnesses to a story spanning generations and continents, a testament to the enduring power of shared history. I later took pictures of Sacred Heart Cathedral School for Rob, and in 2023, he visited Lahore, standing where his grandmother was baptized—a way to show respect and gratitude to his ancestors.

Exploring the Historical and Architectural Marvels of St. Andrew's Church Empress Road Lahore

Located gracefully along Empress Road in Lahore, St. Andrew's Church stands as a remarkable blend of architectural finesse and historical significance. It encapsulates not only a rich past but also showcases exquisite craftsmanship.

More than just an architectural marvel, St. Andrew's Church holds deep significance in catering to the spiritual needs of the Christian community, particularly the railway workers seeking solace and unity in their faith. Its establishment in 1860, coinciding with the construction of the Lahore Railway Station, marked not only progress in transportation but also symbolized regional development.

Commencing within a modest room in 1872, the church steadily expanded to its present grandeur, culminating in its completion in 1910—an enduring testament to exceptional architectural finesse and unwavering dedication.

The church's architectural splendor is evident in its intricate details, adorned with elaborate designs reflecting the craftsmanship of Lahore's Colonial era. Its soaring spires represent faith and hope, while the commanding facade bears witness to time's passage and the resilience of this revered structure.

Beyond its physical presence, St. Andrew's Church embodies interconnected narratives of faith, history, and architecture. Its enduring presence on Lahore's skyline serves as a symbol of continuity and reverence for all touched by its profound legacy.

Architecturally, the church epitomizes the Neo-Gothic style, also known as Gothic revival—a prevailing style introduced by the British in Lahore during the mid-1800s. Recognizable for its lofty elevations, domes, arches, and columns, this style significantly influenced numerous colonial-era buildings in Lahore, including the nearby Railway Headquarters.

The crucial role played by British General Officer Sir James Abbott in the church's construction is commemorated in Lahore through Abbott Road and Abbottabad city in Pakistan, named in his honor. Differing from traditional Gothic Church construction, this church's design complements the adjacent Railway Headquarters, featuring similar arches and sloping elements. Bricks were predominantly used in its construction, a hallmark present in most colonial-era buildings in Lahore, such as the Town Hall and Aitchison College.

With nearly 150 years of existence, renovations occurred a century later, incorporating galvanized roofing for weather resilience, a transition from DC to AC electrical wiring, and flooring replacements. The bell tower, distinguished by its dome instead of a conical roof, proudly displays a St. Andrew cross at the front. The dome, resting on ribbed columns and arched windows of varying heights, stands out as a captivating feature.

Another notable aspect is the use of red stone in the steps, reminiscent of the Redstone seen in Lahore's Badshahi Mosque, echoing elements of Mughal architecture. The interior design mirrors the Neo-Gothic style, integrating domes and Ionic columns. Stained glass artifacts, depicting biblical stories through painted glass, serve as a unique educational element referred to as the "poor man's Bible." Certain entrances feature Roman and Greek-style glass designs, further enriching the church's architectural diversity.

St. Andrew's Church stands not only as a testament to architectural brilliance but also as a living embodiment of the merging of cultures, histories, and faiths—a revered icon in Lahore's vibrant heritage.

Additionally, within the precincts of St. Andrew's Church in Lahore lies the mausoleum of Mullah Muhammad Saleh Kamboh. The tomb had a varied history; during the Sikh rule, its dome was used to store gunpowder. Later, when the British took over, it was converted into a residential quarter. Stories suggest that when the church was built in 1872, a priest moved in. Some accounts indicate that the British relocated the coffins of Muhammad Saleh and Inayat Ul Lah to the shrine of Hazrat Ali Rangrez before repurposing the area as a residence.

The History of GT Road

The orientation of GT road after Amirstar is not same as it is now days it passes along the Shah nahar and cross Manahala. But in that path Ranjeet Singh has to take a turn for reaching to Amirtsar. So, he constructed a road from Amirtsar to Lahore fort of straight orientation.

The GT road which go by from Manhala in past also passes through Sarai Amanat Khan, Burj Raja Tal in Amirtsar District and crosses purani Bhaini Minhala, Cancanna Sarai, Brahmanabad mehfuzpura and then reaches Gari Shahu; from Gari Shahu to Chowk Dara Shikoh and finally enters in Delhi Darwaza. This road was actually Badshahi road  built by Mughal Emperor Jhangir. But in Raja Ranjit Singh times this road was totally neglected  and  Mahraja built a new road connecting Amritsar to Lahore via Dhanoa Kalan village Pul Kanjari.

The road which was constructed in Sher Shah Suri era from Calcutta to Peshawar passes from Calcutta to Banaras from Banaaras to Ghaziabad than Delhi, Panipat, Karnal, Kurukshetara, Ambala, Rajpura, Sarhind, Ludhiana, Phillor, Sultanpor, Lodhi Taran, Atari, Wagah, Manawah, Mughalpura and than reached Lahore.

After Shershah Suri, The second phase of construction of this road started in Empreror Jhangir tenure, He constructed Badshahi Road from Agra to Lahore passes from Agra to Palwal than Faridabad, Delhi, Panipat, Karnal, Ambala, Shambhu, Rajpura, Sarhind, Doraha, Ludhiana, Phillor, Uppal Kalan village, Nurmahal, Sultanpur Lodhi, Gondiwal, Fatehbad, Naurangabad, Nurdin, Sarai Amanat Khan and Rajtal Burj village and then turns Purani Bhaini, Minhala, Sarai Brahmanabad, Mehfuzpura, Garhi Shahu, Chowk Dara and enters in Delhi Gate walled city Lahore

Sher Shah Singh Built the following important roads

1). Sarak-e-Azam which we called GT road now

2). Agra to Burhanpur

3). Agra to Jodhpur and Chittor in Rajistan

4). Lahore to Multan

In British India era, there were two ancient trade routes in the Punjab region.

1.    Dera Ismail Khan to Delhi via Mankera Shorkot Harappa Pakpattan Fazilka Bathinda Sunam Sammana  Ghuram Sanaur(Patiala) and Delhi.

2.    Dera Ghazi Khan to Delhi via Multan and Mankera.

Grand Trunk road passes through Peshawar, Ferozepur, Ambala, Meerath, Aligarh, Kanpur, Allahabad, Benaras and then reached Calcutta. It did not cover Amristar, Jullundhur and even Delhi in British time

There were three proposed routes for the construction of the Lahore to Ludhiana Grand Trunk road by the British via,

1. Kasur Ferozepur

2. Via Harike

3. Via Amritsar Jullundur

A fourth possibility through old Badshahi road towns and villages like Sarai Amanat Khan in district, Amritsar opposite Minhala village in district Lahore. Noordin Sarai Naurangabad and Fatehabad in Amritsar district Sultanpur lodhi in Kapurthala state Nakodar Nurmahal in Jullandhur district and Phillaur in Ludhiana district was rejected because the British wanted to connect important commercial towns (Amirtsar Jullundhur Ludhiana) with the Grand Trunk Road.

Finally it was decided by the British to build a double line Grand Trunk Road (1) via Kasur Ferozepur and (2) via Wagah Atari Amritsar Jullundhur.

Similarly at one stage even there was suggested that Lahore might be avoided and British Grand Trunk Road should run direct between Eminbad and Amirtsar as it would save distance of 32 kms. Again due to trade reasons Lahore could not be omitted, as Lahore would have been 40 kms away from the proposed British Grand Trunk Road.