Ups and Downs of Ghogha : As a Port
Town
Mehboob Desai
1. Background :
Ghogha was an important
port of Gundighadh of Valbhi state. It is an ancient port, situated south east
to Saurastra, at sea shore, 64 K.M. away from estuary of Khambhat and 18 K.M.
away from Bhavnagar district. Shellfish named Ghoghla is found on some of the
coastal area of Saurastra; Once upon a time such fishes were found in huge
quantity at sea shore of Ghogha. It is believed that due to this fish, port is
named Ghogha. It is also believed that as sailors of Ghoghari community resided
at Ghogha, it was named as ‘Ghogha’. Sailors of Ghoghari community had very
strong and tough bodies. Other people were got afraid of them. And that is why
people residing in nearby ports Surat,
Bharuch, of Ghogha , used to sing a song for their children to make them
sleepy, “Suo suo bava ghoghara avya”. Same way a very famous proverb
witnessing portal business between Ghogha and foreign countries is also
necessary “Lankani Ladi ane Ghoghano var”1 (Bride
of Lanka and Groom of Ghogha) Such traditional sentences preserves the ancient
versions.
2. History of Ghogha:
2.1 Ghogha in Ancient Era
Scriptures created between fifth
century B.C. and second century B.C. also mentioning the relations between sea
shore of Gujarat and other nations. Due to longer coastal area of Gujarat and
lots of small as well as big ports on cost, business relation is very ancient
with foreigners .Though there is no authentic content as a proof is available.
But our proverb highlighting those relations like “Lankani Ladi ne Ghoghano var” Such proverb shows that
the Gujaratee residing at Lanka had matrimonial relationship with the original
inhabitants of Ghogha near Bhavnagar. In the sixth century Gujaratees got
settled in Java and there they established organization. That is a historical
fact. About Java, there are also some well-known proverbs and tales. “ Je
jay jave te kadi pachcho na aave, ane aave to pariyana pariya chave
tetalu dhan laave”.It seems that from this proverb , many of Gujaraties who
went to Java, got settled there and earned plenty of wealth. “Dipvans” (4th
Century) and ‘Mahavans”(Sixth Century) , these Pali books, created in Cylon,
express the relationship between merchants of Gujarat and Cylon (presently
known as Shrilanka ). There are all possibilities that, Ghogha that time, might
be in full swing and highly active port from business point of view that cannot
be denied.
For the first time, it is found that Ghogha was referred during
the Valbhi ruling period as a ‘Gundighadh’ (480-720). During the ruling period
of Anahilwad, no remark is found for this matter. But this region had seen many
ruling regime. The oldest Arabian stone
inscription 677 B.C. is here.
Which indicates the Arabian attack
and ruling. In 636 B.C. Arabs attacked over Ghogha.It is worth to know the role
of attack. The rise and growth of Islam was initiated by Hazrat Mohhamad
Paigamber sahib (571 - 633 B.C.) in 610 B.C. He never used any kind of force
for religious propaganda of Islam. The khalifa came as a successor after his
death had sent special emissaries for propaganda of Islam in foreign countries
that imposed Hijari year 15, In 636 B.C. khalifa Umar bin Khitabe appointed ambassador of Bahrain and Oman,Usman Bin
Abusas Skfi sent military by sea route from Oman, which returned back
with victory. In the same year, he sent other military over Bharuch that also
returned with victory. That time, in Bharuch, s commander ( feudatory), Dadd
second was ruling. Then after 42 years, Hijari year 57 and in 677 B.C. commander in chief Ismail, made
attack on Ghogha. In heavy fighting, Ismile and captain Yakub martyred.4 Supporting to this incident, one stone
inscription is found in Ghogha as follows.
“ In Hijari year 57(677 B.C.),
Commander Ismail attacked on Ghogha with
very resilient army. There was a great
fight with Hindu king of Ghogha. Plenty of men power got destroyed on both
side, in which Commander Ismail and his general Yakub and others lost their
lives.”
On the basis of the stone anchor
found in Ghogha, Archaeologist Anti quatrain believe that at the time of Maurya
and Khatrap , it was a very dynamic port. There it was a ship yard and to park
ships there were so many stone anchors. During the ruling of Maytrak (470-788
B.C.), it was a famous port. Even though there is no traces found during the
period of Mohammad Gazani. After that from Ghogha ,in Hijari year 591,1195
B.C., at the end of the month of Rabi-ul-Aakhir, at the coastal area of Ghogha,
in the place of Piran Pir , there found write-up of one Muslim ,Badra-ud-Din
baba, Taj-Ud- Din got killed.7 Which indicates that there was
a Muslim population before.
2.2 Ghogha in Saltanat and Mughal Age
During the ruling period of Turk –
Afghan (1206-1526) in Delhi, mughal
sultan ruling initiated.In that era, Ghogha again became active. Starting from
1309 B.C., up to hundred and twenty five years, Ghogha was capital city of Sohil
community. Governor of Ahmedabad had gifted that to the Potentate of Bantava of
Babi race. In 1311 B.C. was under control of Muslim ruler. Mokhdaji (1309-1347)
the grandson of Sejakji (1240-1290) who was the founder of branch of Guhils in
Gohilwad, had captured Umarala and established capital there. After that he
drew away Muslim inhabitants from Ghogha, he captured Ghogha and Pirambet and
stayed there. Mokhadaji stayed at Pirambet ,started collecting security tax
from commercial ships passing by ports of Surat, Khambhat and Bharuch. Ships
not paying such tax were getting robbed.
Once
a businessman having 14 ships, full of valuables, from Delhi was asked
to pay such tax as a custom. When he refused to pay, his ships were robbed. He
complained to the king of Delhi, for the robbery of his ships. That time on the
throne of Delhi, Mahhamad Bin Takhalagh ( 1325 -1351) was ruling. On the basis
of the complain done by the merchant who’s ships were robbed, army of Delhi
arrived at Saurastra. The royal army could not do much over Pirambet. So he
seized all the routes going towards
Piram. Food crises was felt. It happened
that solders could not get enough food. Brave man, Mokharaji felt, inappropriate
to remain trapped. And one night, he set down his army to opposite side
situated Ghogha. By keeping main gates open, combated with royal army.
Mokharaji got killed in this fighting. It is a saying that head part of
Mokharaji fallen near kalika gate of Ghogha. And after getting head cut down,
the headless trunk went seven miles away up to Khadadpar village. and that
headless trunk fallen down near sweet-sour spring near Khadadpar in 1347 B.C.
Till today there is a small temple of
Mokharji and people worship there.
Today also ships passing by Pirambet, its sailors ,in lieu of tax, drops
their food, coconut or some coins drop down in the sea just with faith and mark
of respect, they pay the charges.8
In 1388 B.C. after death of Firozshah
Tukhlagh , his son was sworn in, on the thorn of Delhi. In 1391 B.C. He
sent Zafarkhan to Gujarat making him as an ambassador. In the period of
Zahirkhan, in 1375 – 76, Kamal Hamid had built a mosque in Ghogha.9 and
thereby Ghogha had come under the ruling of Delhi, but that time also it was a
large and developed portal city.
As a witness of this, it is supposed to know the description
about Ghogha by the traveller Ibn Battuta.
Moor traveller of Africa, Ibn Battuta ( 1328-1353),
during the ruling of emperor Mohammad Shah Takhlagh he came to Gujarat during
the administration of Malek Mukbil ,from Delhi via Doltabad .
He first went to Khambhat and got stunned
by looking at prosperity of the rich merchants.
Ibna Batuta had also visited Kavi,
Gandhar (Dist.Jambusar), Pirambet and Ghogha in addition to Khambhat.10 During
his visit, he had written in his travelling note,
“After two days travelling, we
reached to Berum (Perum) island. There was no population on this island. We
landed from ship and taken water from reservoir .On this place, main reason for
not having population was Though Muslims defeated Hindus and taken control but
could not make it prosper.”11
In this description, Ibn battuta
had mentioned the recent terrible war
between Mokhadaji of Piram and Mohhamad
Takhlagh. There after described, visiting Ghogha, Ibn Batuta wrote,
“ From there we reached Kula
(Gogo) next day. It is a very big port
and markets also big here. We anchored four miles away from town. Due to
reflux, myself and my other four companion sailed in a small boat. But when we
were only one mile away from town, our boat got trapped in mud. When we got
trapped in mud so I started walking with help of my two companions because
people told, when water level get increased, it would be very difficult. I was
not knowing how to swim. I wandered in market after reaching town. I saw one
mosque, for which it was famous that it was a mosque of Khijra and Elyasi7.
I prayed evening Namaz . In mosque group of Haidari Fakir was living and sheikh was also with them. Then I returned back on
ship12”
In Gujarat, in 1573 B.C. at the
beginning of Mughal era, this effected on the development of ports. First of
all, Khambhat port became inactive. In that place Surat port developed. After
that Ghogha port was also affected. Though Abul Fazal has described in his AÍN
I AKBARI,
Ghogha of Sorath as animportant port. Further he wrote that its’ annual excise
income was 6, 66,560 ‘dam’. In shipyard of Ghogha, ships from 50 Ton to
250 Ton were prepared. And from Saurastra, these ships were filled with Ghee,
cotton, cloth, over and above opium of Malva, reaching to Surat, Malbar,
Zanzibar and Maskat. Thus Ghogha was a center port and so merchants from inside
as well as outside the countries were gathered.14
2.3
Ghogha in British Rule
In 1723 B.C. the king of Bhavnagar Bhavsinhji Gohil (1703-1764) had established
city of Bhavnagar. That time at the
Ghogha situated at west coast of bay of Khambhat, was very active.
and Sherkhan Babi was ruling over there.
The export business of Gujarat, Malva and Rajputana was done from Ghogha port.15That
time population was around seventy thousand. Nagars of Vadnagar resided there.
Jains and muslim communities were also in good proportion. That time Ghogha
port was under control of famous Babi family of Bantva. Establishment of
Bhavnagar city just far away only 25 kilometers, interrupted the progress of Ghogha city and
port that is also but natural.
For the development of Bhavnagar
port, Bhavsinhji, firstly developed relationship with Killeda Siddi of Surat. In 1739 by doing contract,
given 1.25 percent share to Surat in Tari Jakat (Tax)of Bhavnagar. Over
and above , to take less excise in Bhavnagar, for the goods coming from
Surat to Bhavnagar. Goods going from Bhavnagar to Surat , then not take excise in
Surat. Castellan of Surat always to help to Bhavnagar. To give
protection to ships of the merchants from robbery or theft in sea. This
contract clearly indicates that the successful efforts put by Bhavsinhji for
the development of Bhavnagar port had affected on the development and income of
Ghogha port. As a result of this, Babi ruler of Ghogha asked for the
compensation of the damage of Ghogha port. So Bhavsinhji had settled the share
for Ghogha port in Tari jakat of Bhavnagar. That way due to the growth
of Bhavnagar port, development of Ghogha port was interrupted. There after
Bhavsinhji captured his forfather’s original capital that is castle of Ghogha.
Babi of Bantava was gifted Ghogha by the ruler of Ahmedabad. There after navab
of Khambhat conquered Ghogha from Babies in 1761 B.C. and there established
his military base. There for inhabitants of Ghogha invited Bhavsinhji to
conquer Ghogha. Bhavsinhji marched to Ghogha with his army. Before his attack,
Muslim ruler escaped to Khambhat by sea route. And so Bhavsinhji conqured
castle of Ghogha without fight.
Akherajaji(1764-1772), the successor of
Bhavsinhji, handed over Ghogha to Peshwa government instead of giving back to Navab
of Khambhat. As a result Navab of Khambhat got annoyed and tried to
damage the progress of Bhavnagar port. Due to this, Akherajsinh developed
friendly relationship with Britishers. With a view to help Bhavnagar, British
government done contract with Navab of Khambhat in 1771 B.C. According
to that Navab , not to create any type of interference in the progress
of Bhavnagar port and for any matter of Ghogha in future, not to put any claim.
And so due to the growth of Bhavnagar port, the development of Ghogha port got
interrupted and slowly its prosperity sets down to earth.
3
Historical Monument of Ghogha
3.1 Oldest Mosque
The followers of Islam pray their Namaz,
towards the direction keeping their face and in that direction, and the
direction towards which bending head down (Sijada), that is called as ‘Kiblah’
and in the center of the mosque to indicate the ‘Kiblah’ there is ‘Mihrab’.
In the front of the ‘Mihrab’ that is to keep face towards ’Kaaba’ (keeping face towards Mecca, Saudi Arebia), each
Muslim pray his Namaz.
But in the beginning phase of Islam, that
is first thirteen years, Mohammad sahib and his all the followers,
praying Namaz by keeping face towards Baitul Maqdis (Jerusalem, Israel). By the order of Allah,
after 11th February, 624 B.C. Mohammad sahib started praying Namaz
by keeping face towards Kaaba. Today
in the world, each Muslim pray his Namaz keeping his face towards ’Kaaba’. But in the first thirteen years i.e. 610 to 623
B.C. each Muslim was praying Namaz by keeping face towards Baitul Maqdis.
According to one belief, in the beginning phase of Islam, Arabs were coming to
Ghogha from business point of view and stay there, so for praying Namaz,
they build a small mosque of Baitul Maqdis type. Today the same mosque in
ruined condition is there in Barvada Street of Ghogha.
This mosque, found in very threadbare
condition and ‘Kiblah’ is towards Baitul Maqdis (Jerusalem, Israel). According to the rule in
Islam as mentioned above, by keeping face towards Baitul Maqdis, from 610 B.C.
to 623 B.C.is noted in Islamic history. According to that it is believed that
this mosque having ‘Kiblah’ towards Baitul Maqdis, might be built in
between 610 B.C. to 623 B.C. It is so
small that Approximately 25 persons at a time can pray Namaz and this
mosque is having one main gate and near main gate there are two graves (tombs).
Stone ceiling, just survived on ten to twelve pillars, and above the ‘Kiblah’
that is exactly above the ‘Mihrab’, there is one dome .Inside the
mosque, on the both side of ‘Mihrab’, there is beautiful carvings. On
the arch of ‘Mihrab’, it is written in Arabic “Bismillah ar
Raheman Nirhim” means I start on the name of Allah who is very merciful
and kind. and very near to this it is written in Arabic.
“This mosque is of Allah, nobody else is
deserve to be worshiped”. On the arch of the ‘Kiblah’ it is written a wholly
sentence of Quran-E-Sharif, means “Those building mosque, for them Allah
building a home in jannat (paradise)17
In this mosque situated in Barawada
street, from years together, Namaz is not offered. So its
historical importance is much more than religious. But according to history,
the built of this mosque between 610 -613 is not found appropriate. As per the
Islamic sculpture, beginning of making ‘Mihrab’ started in
seventh century. Before that in place of ‘Mihrab’, wall or any
symbolic stone was kept for praying Namaz. About this it is written in Dictionary
of Islamic Architecture as follows.
"A mihrab is
usually a niche set into the middle of the qibla ‘Kiblah’
wall of a building in order to indicate the direction of Mecca. The
earliest mosques do not appear to have had mihrabs and instead the whole qibla
wall was used to indicate the direction of Mecca. Sometimes a painted mark or a
tree stump would be used to reinforce the direction. In the cave beneath the
rock in the Dome of the Rock there is a marble plaque with a blind niche carved
into it which, if contemporary with the rest of the structure, may be dated to
692 making if the oldest surviving mihrab. The first concave mihrab appears to
have been inserted into the Prophet's Mosque at Medina during some restorations
carried out by the Umayyad caliph al-Walid I in 706."18
Looking at this fact, the mosque of
Ghogha having more possibility that of eighth or ninth century. And also arrival of Arab on Ghogha port in
eighth century is supporting this fact.
3.2 The Step
well ( vav) of Ghogha
This
salty vav of 1577 B.C. is situated near Kupala Talav (Lack)
,which is nearby Ghogha. Near to this vav there is ‘Paliya’ (historical
monument of stone containing drawing or text) on which there is mysterious drawing
which is identified as ‘Gadhdhegal’ This vav is having eighth floor depth under the ground.
Whole vav is made up of gray colored sandy stones. Vav is 180 ft. broad. ‘Padthal’
(Covering stone width) of vav is 12 ft. broad. Before getting down to vav,
there is ‘Mandpika’ (Small pavilion like structure) having height of
eight ft. Its shape is like round dome, surrounded by ‘Kangara’ (Thick
wall of stones) There is an arch like shape on the upper floor of ‘Padthal.’
There are no carvings in the vav. It seems that construction of this vav
might be in the beginning of Muslim era. Its script is written in Farsi
language.
3.3 Temple of Shree Navkhanda Parshwnath :
Before the establishment of
Bhavnagar, Ghogha was very developed port. From the ancient period, the holy
place, Shree Navkhanda Parshwnath is established. In 1168 by preaching of Shree
Mahendrasuri, the treasurer Shree Hirubhai of Shrimali community had
constructed slab of Shree Navkhanda Parshwnath. Before that also there was Jain
population and ‘Jinalay’ (Jain temple) in Ghogha.
Statue of Shree Navkhanda Parshwnath,
has height with head of serpent is 36 inch and without head of serpent is 301/4
(75.25) inch.Width of the statue is 241/4 (60.25) inch. About the power
of this statue, there is one exciting myth. On this holy place, Muslims
attacked and deformed this statue into pieces. And its residual parts thrown by
keeping it in a cloth bin, in well of Bapesara in Vadava of Bhavnagar.
And this way this dented statue was
remained unknown for some period. One ‘Shravak’ (any lay Jain ) of Ghogha got dream, in which, according to the he
was given indication by ‘ Adhishthayak Dev’ (Jain God) to get it
appeared .According to the indication of dream, That ‘Shravak’ taken out that cloth bin from well.
He brought it to Ghogha, and placed these
pieces into 180 Kg. ‘Lapsi’(Sweet made on auspicious day )
There was an indication that if that
is taken out of ‘Lapsi’ after
nine days then the statue will again of one piece. So everybody was so eager
and waiting for completion of nine days but impatience was so high that on the
eighth day statue brought out of ‘Lapsi’. Though all the nine parts were
joined together but due to impatience of ‘Shravak’, the impression of joints can be seen today
also.
The Jain temple of Shree Navkhanda Parshwnath is pleasant and magnificent.
The construction of this temple is very glorious. Temples of Ghogha, Mahuva and
Dholera is constructed by only one sculptor, pattern of construction of all the
three temples are same. The Jain temple with beautified
by three tops having very vast Quadrangle. Nearby the Jain temple, Shree
Navkhanda Parshwnath of Ghogha ,there are other four Jain temples. In addition
to that, other two Jain temples are in city. This matter shows that in Ghogha ,
Jain inhabitants were also there.
4.
Stone Inscriptions at Ghogha.
4.1.
The stone containing this inscription
is raised (was kept ) under an Ambli(Tamarind) tree grown on the side of the
way leading to the shrine of Piranpir on the sea-beach at Gogha, a British port
in the Gulf of Cambay on the east coast of Kathiavad. It contains five lines
written in Arabic characters. It measures 18° X 15", and mentions the
death of a martyr named Baba Taju-ud-din in A.H. 591, A.D. 1195. The stone is
the common sand-stone, but well preserved. The translation of that characters
is,
"In the name of God, the merciful and
compassionate. There is no god but God ; Mahomed is the prophet of God. Every
creature which lives on the earth is subject to decay ; but the glorious and honorable
countenance of thy Lord shall remain forever. Baba Taju-ud-din, son of
Badr-ud-din, honored by men ; fortunate, martyred, the oppressed, forgiven (by
God), migrated from this house of destruction to that of eternity, in the month
of Rabi-ul-Akhir A.H. 591."
4.2.
The shrine of Hazrat Pir in which
this inscription is found is situated on the seaside at Ghogha, a British port
on the eastern coast of Kathiavad. It is cut into a white soft stone and has
eight lines of Persian mixed with Arabic. The surface of the stone measures
10" x 8". It refers to the building of a mosque by a Tandel (the head
officer in a ship) named Bapuji in the year A.H. 1146, A.D. 1733, during the
reign of Emperor Mohamed Shah of Delhi. The translation of that characters is,
"In the name of God the merciful and
compassionate : There is no god but God ; Mahomed is the prophet of God :
Therefore invoke not any other therein together with God. Mahomed Sliah, the
conqueror of the world, the favorite of fortune, the king of the world, the
Khalif of God ; may God perpetuate his kingdom and nile ! This mosque was made
by Tandel Bapuji, son of Musaji, a Khalif (deputy)of Kaderi Bad shah, son of
Kazim Ali Mian Shah Syed, son of • * * in the year corresponding to that of the
flight of Mahomed, the chosen ; may the blessing and peace of God be on him !
viz., in the month of Rabi-ul-Awwal, A.H.1146.
4.3.
The
stone in which this inscription is cut is built up in the wall of the Idagah,in
a suburb at the town of Gogha, called Mosampura. It is a white stone containing
nine lines of mixed Persian and Arabic composition, of which several letters
are clear enough to make them out. It mentions the building of the Idagah bv
one Kamal Hamid in the time of Zafar Khan in A.H. 777, A.D. 1375-76.The
translation of that characters is,
"In the name of God, the
merciful and compassionate. And when we ap-pointed the holy house of iMukkah to
be a place of resort for inankind and a place of security, and said take the
station of Abraham for a place of prayer.In the time of the refuge of the great
sun of the world and religion, the refuge of victory, the Sultan and the great
Khan, viz., Zefer Khan, son of Vajih-ul-Mulk. Kamal Hamid, pilgrim of Mecca and
Medina, slave, hoping for the mercy of God, made this place of worship for the
faithful. May God bless him who comes here ! May he remember the expectant
slave with the blessing of safety. Dated the 15th of Rajab, A.H. 777.May the
peace and blessing of God be on him."
4.4.
This
stone is raised near the mosque built near the house of one Dada MuUa on the
way leading to the Gundi Gate at Gogha. It is a hard black stone witli a face
measuring1 7" x 14'''. The inscription appears to have been in Persian,
as, with the exception of a few words, the whole of it has become
undecipherable. There are in all nine hnes. It is dated A.H. 780, A.D. 1378-79.
As many of the letters cannot be deciphered it is difficult to find out what it
contains. The word " MuzeiFer" can be read, but it is doubtful. In
the same line a name is distinctly read, which is Khan Anaj Mulamakan, A.H.
780.20
5. Stone anchors
There
are nearly two dozens of stone anchors recorded in inter tidal zone of Ghogha.
Interestingly, a large quantity of pottery of glazed ware was also found along
with the stone anchors. The stone anchors have been noticed close to the
present lighthouse in inter tidal zone . Being in the high tidal range, the
stone anchors that are lying in 5 to 10 m water depth during high tide get
exposed during low tide. These stone anchors are found either partially buried
or exposed on the gravel bed. The seabed at the finding spot of the anchor
comprised of gravel and fine sand. The majority of the anchors are of
IndoArabia type and one stone anchor falls in the category of composite type
.The Indo-Arabia type anchors of typically made from a vertical stone block
with often square section with two lower holes are rectangular/ square and an
upper circular hole .Two anchors in the group of Indo-Arab type are having
uniform vertical deep and wide groove on all the four faces of the anchor. The
broken single composite anchor is made of a thin limestone block with two lower
holes are square and two circular holes are placed randomly on upper side .Many
stone anchors are fragmented in nature (Figure 8Majority of the anchors are
parted with lower 2 holes and sometimes holes also broken which might have been
broken during manufacturing stage. The
raw material used for these anchors are hard basaltic, sedimentary and a few of
conglomeratic material. A fragmentary anchor is the biggest anchor found from
here. Only lower portion is surviving and is very similar to those reported
from Mithi Virdi. There is a stone block without any holes noticed similar to
the Indo-Arabia type anchor.
Four anchors
were recorded at Hathab a historical period site about 10 km southwest of
Gogha. Three anchors falls in the group of Indo-Arab type and one stone anchor
with a wide and shallow grooved provision for the tying the rope around it
similar to those reported from Chinese and Japanese seas was noteworthy
discovery.
Though
the stone anchors from inter tidal zone are not unknown from the Saurashtra
coast as earlier reported from Dwarka
and Bet Dwarka ,but the number of anchors found from Gogha are
outstanding. Interestingly, the finding of anchors in inter tidal zone are
closely linked with the tidal variations. For instance, the area of Dwarka and
Bet Dwarka has high tidal range of 0-5 m and Gogha 0-10 m whereas other sites
of Saurashtra such as Miyani, Visawada, Porbandar and Somnath where stone anchors from inter
tidal zone are not reported has tidal range of 0-3 m. Therefore, the findings
of stone anchors or in other words the ancient anchoring system was closely
interlinked with the tidal ranges in a particular area.
Another
important aspect is the number of fragmentary anchors and the observation of
the surface suggests that they were broken during the manufacturing stage and
not during the lowering or lifting the anchor. An anchor from Gogha and two
from Hathab are without any hole suggests that this region may be a
manufacturing centre.
It
has been rather first time along the Indian coast where stone anchors have been
found associated with the Islamic glazed ware. Earlier a site at Qalhat on Oman
coast Islamic glazed ware have been found associated with stone anchors. These
are blue green and brown besides a few sherds decorated with incised designs.
Noteworthy shapes are ring-footed base bowl, dishes, storage jar and Surahi
(narrow and high necked water vessel).
Similar type of glazed ware has been reported from Kamrej where it has
been dated to the 9th -10th century AD. Excavations at Sanjan also yielded
though in small quantity of glazed ware dating back to the 9th to 12th century
AD . From the east coast of India particularly at Kottapattanam (Sasaki,
2004:16-20) and Mantai, medieval glazed ware have been found in significant
quantity. A large number of
archaeological sites in India yielded glazed ware dating back to the 9th and
16th century AD. However, the Glazed ware of coastal area may be earlier as the
Arab traders were active along the Indian coast since the 7th-8th century AD on
wards. Therefore, the study of glazed ware may suggest that stone anchors could
well be connected with Indo-Arab trade along the Indian coast in general and
Gogha in particular. The study of chemical analysis suggests that to obtain
green and blue colour of glaze copper oxide is used in small quantity whereas
the same is completely absent in brown glaze. As usual silica is major component
(3/4) in the glaze ware is similar in all the three varieties. The discovery of glazed ware also suggests
that this area was used as loading and unloading of cargoes.
The
port of Gogha has been active since the 5th century AD and flourished as a major
trading post during the 10th to 16th century AD before Bhavnagar took the place
of Gogha as trading center. Being located at strategic position in the Gulf
Gogha has always been subject of an important trading center. Due to this
reason Gogha had been several times attacked and captured by local rulers like
Gohel Rajputs and Mohammedans during the medieval period . Stone anchors have been found from several
locations along the Indian coast particularly from early the Medieval period
ports such as Dabhol Sindhudurg and
Vijaydurg which are fairly dated between 8th to 14thcentury AD.
The
comparative studies of such stone anchors along the Saurashtra coast suggest
that Indo-Arab trade was very active between during the 10th to 16th century AD
before the ultimate arrival of the European power in the Indian Ocean.
Similarly the glazed ware, which are very similar to the glazed ware from the
other sites of India suggest a possible time as the medieval period. Gogha has
also been mentioned as a great boat-building center during the Mughal period.
Archaeological
remains around the Gulf suggest that it has been focal point of the human
activities since the Harappan times and its extraordinary tidal phenomena had
been major cause of the attraction. Gogha was the important port town during
the medieval period and played as transit port between the ports of the upper
part of the Gulf of Khambhat and rest of the ports along the Indian Ocean
Countries. The discovery of various types of anchors suggests that boats of different origin visited Gogha port.
The most important find is an anchor with wide groove on the all four section
is probably of the Chinese origin. For the first time glazed ware has been
found associated with the stone anchors suggest that these may be dated between
the 10th and the 16th century AD.
Such a large number of stone anchors in inter tidal zone suggest the
correct description provided in the
Periplus of the Erythrenean Sea.
6. Streets and Markets of
Ghogha :
As the port of Ghogha was highly
active, city was also very developed. There are proof of this since eighth
century. In medieval age, foreign
traveller Ibn Batuta also
written about markets of Ghogha “This
is a very big city and its markets are very big.” The statement of Ibn Battuta
expresses the glorious era of Ghogha of that time. Since starting of 19th
century, Ghogha had a municipal corporation which draws attention towards the
glorious past of Ghogha. Today also the names of the streets and markets are in
the remembrance of the people, witnessing its glory. In Ghogha, the names of
Hindu and Muslim streets and markets give the idea of the versatility of the
profession. ‘Bharwadvad, Vahavad, Kolivad, Vaniavad, Sonivad,
Pakhalivad, Malifaliu’ like that there were 19 big streets were located in
Ghogha. Same way there were about ten big Muslim streets in which ‘Barvad,
Varkuvad, Munarvad, Machchivad, Morvada, Kasbativad, Malamvada, Ghanchivad,
Morkavada, Mosapura,’ like such Muslim area were aligned with the business
centers like ‘Danpith, Ambachowk, Gundigate, Varaichowk, and Khajuria
chawk.’ today also been live in the memory of people and in history. About
‘Khajuria chawk ‘ it is believed that Arab merchants were bringing
a huge lot of ‘Khajur’(dates) in
their ships, and these dates were getting down
in that ‘chawk’. and from there it was getting distributed in
Gujarat as well as in other parts of India for business purpose. That time
ships of about 84 countries were anchored and for that stone anchors were used.
Ghogha was a loving
place for not only Arab businessmen but also for Sufi saints. Witnessing this
there are ten shrines of Muslim saints are present today also. ‘Asharaf shah
bava, Navagaj lamba pir, Gospak no chillo, Sherali Shah, Vagad Shah Pir, Zamzam
Shah Pir, Geban Shah Pir, Madar Shah Pir, Shah Firozshah, Babagor no Chchillo’ like
that there are many shrines exist in such small Ghogha, the only reason for
this is that of port business activities
and there by developed city. According to the study of Muslim architectures,
mostly it is found that mostly one ‘Idgah’ (place where Id - Namaz is
prayed.) found in one city. In Ghogha there are two ‘Idgah’
availableMachchivad , there Ramzan Namaz is prayed. and‘Idgah’
situated near Sat Talav, there ‘Bakari Id’ Namaz is prayed. Which indicates that of huge
population of Muslim community. In Ghogha there is also located ‘Jumma
Masjid’ where every Friday, Namaz is prayed22
6. Famous Personalities of Ghogha:
Ghogha has given a
great contribution in progress of Bhavnagar State. Many Nagar from Vadnagar
moved to Ghogha, an ancient port on the Gulf of Combay (khanbhat) in the
Dhandhuka Taluka of Ahmadabad about ten miles from Bhavnagar. It was a busy
port on the western coast of India from which sailing goods far and wide across
the Indian Ocean to Africa and the Parsian Gulf. The samaldas family had an
unbroken connection with the Bhavnagar state for nearly hundred years.
Lallubha’s elder brother, Vithaldas, his father Samaldas and grandfather,
Parmananddas had all served as ‘Diwans’ of Bhavnagar State11.
Gaganvihari Lallubhai Mehta (1900–1974) was the ambassador of India to the
United States from 1952 to 1958. He was awarded the Padma Bhushan in 1954 and
the Padma Vibhushan in 1959.His forefathers are also from Ghogha.12
Ghogha's Nagar
Served and Developed Bhavnagar during the presence of 1. Parmananddas Ranchhoddas chief minister of Bhavnagar state during
1806-1817 2. Gaurishanka Udayshankar Oza
(1805–1891) (also known as Gaga Oza) was chief minister of Bhavnagar state,
India from 1850 to 1879. He was very well known and well respected for his keen
statesmanship. 3. Samaldas Parmananddas served as chief minister of Bhavnagar
state during 1879-1884 4. Vithaldas Samaldas chief minister of Bhavnagar state
during 1884-1899 5. Vajeshankar Gaurishankar chief minister of Bhavnagar state
during 1899-1902.
7. Conclusion :
Foreign
traveller the statement of Ibn Batuta expresses the glorious era of Ghogha “This
is a very big city and its markets are very big.” This today also marked on
the pages of History. The wideness -extensiveness of the markets is expressed
in his words. Its wide buildings, markets, shrines, Jain temples, and
architectures witnessing the glorious and developed image of Ghogha. As a very
busy business centre is expressed in the words of Abul Fazal. In AÍN I AKBARI
Part II ABUL FAZL ALLÁMI wrote “Mughal Empaire got Revenue from Ghogah,(Gogo)exclusive
port 666,560 Dáms.”Further he mentioed Ghogha port as under,
"The ports of Ghogah* and
Kambháyat (Cambay) are included in this Sarkár. The later is a large city where
merchants of divers kinds reside and wherein are fine buildings and much
merchandise. Vessels sail from and trade to Ghogah. The cargoes are put into
small ships called Táwari which transport them to Kambháyat"
"In the third district at
the foot of the Satrúnjah (Satrunjaya) hill is a large fort and on its summit,
the fort of Pálithánah. Though in ruins, it deserves restoration. It is in
great veneration with the Jains. The port of Ghogah (Gogo) is a dependency of
this district. The island of Biram (Perim) was formerly the residence of the
governor; it is 9 kos square and is a low rocky island in the midst of the sea.
The Zamíndár is of the Gohel tribe. This district possesses 2,000 horse and
4,000 foot"
It is very humble effort is done for giving some glimpses
about such glorious and well developed port and for glory of Ghogha city.
Although its actual greatness and development was much more than narrated here
will not be any way to be considered as exaggerated.
Notes
1.
Shastri Keshavram K, Saurastrani
Aeitihasik Nagario – 1, Jawaharlal Nehru Education Institute,
Porbandar, 1967, Page 14, 15.
2.
Mehta Gaganvihari, ‘Gujaratnu
Vahanvatu’ (Article), Bhavnagar Samachar, 2 July 1960, Page 3.
3.
Parikh Rasiklal Chchotalal and
Shastri Hariprasad Gangashankar (Editors ), Gujaratno Rajkiya ane Sanskrutik
Itihas , Part – 2, Bho. J. Vidyabhavan, Ahmedabad, 2011. Page 209.
4.
Shastri Durgaprasad, ‘Gujaratno
Madhyakalin Rajput Itihas’, Ahmedabad, 1953, Page 30
5.
Mehta Makarand, Gujarat ane
Dariyo, Darshak Itihas Nidhi, Ahmedabad, 2012, Page 53.
6.
Mehta Gordhandas Nagardas, Saurastra
Itihas Darshan, 1937, Page 19,20.
7.
Shastri Keshavram K. Saurastrani Aitihasik Nagario – 1,
Page 25
8.
Parikh Rasiklal
Chchotalal and Shastri Hariprashad Gangashankar (Editors), Gujaratno Rajkiy
ane Sanskrutik Itihas Bhag - 5
9.
Bhavnagarna Farsi –
Arbi lekho, Page 7.
10. Two
Prophets became immortal by taking Khij Aabehayat . Who show the path to
those, having lost the direction .
11. Saiyed
Athar Abbas Rijvi, ‘Tugalkalin Bharat -1, Rajkamal Prakashan, New Delhi,
2008, Page 276
12. Ejan
Page 277
13. The AÍN I AKBARI, Abul Fazl Allami,
translated from the original Persian by H.Blochmann and Colonel H.S.Jarrett,
published by the Asiatic Society of Bangal, Calcutta, Page 241-247
14. Maheta
Makarand, ‘Gujarat ane Dariyo’, Darshak Itihas Nidhi, Vadodara ,2012
Page 56
15. Mehta
Gordhandas,’ Saurastra Itihas Darshan’ Shihor Page 54
16. Bhavnagar
Distinct Gazetteer, P. 64.
17. Personal
visit of shrine Date 5th May 2012
18.
Andrew Petersen,
Dictionary of Islamic architectural, published by Routledge, 11 New fetter
Lane, London EC4P FEE in 1996.
19. Shree
Navkhanda Parshwnathaji, Pr.Sheth shree Kala Mitha Pedhi, Shree Navkhanda
Parshwnath Jain Derasar, Ghogha, Page 7,8
20.
Corpus Inscripationum Bhavnagar Edited During the
rule of H.11. The Maharaja Takitisihghji,India(State), Antiquarian Dept,
Bhavnagar State, India ,1839, p.
21.
Andrew Petersen, Dictionary of
Islamic architectural, published by Rutledge, 11 New fetter Lane, London EC4P
FEE in 1996.
