# Patrick Carnegy

Patrick Carnegy, better known as P. Carnegy, was the first British Commissioner and Settlement Officer of Faizabad. His works include the book "Historical Sketch of Faizabad', published in 1870, and "Kachahrí technicalities", published in 1877.

## Quotes

* The Gazetteer of Oudh adds important details on the confrontation and its outcome: ―In 1855, when a great rupture took place between the Hindus and Muhammadans, the former occupied the Hanomān Garhi in force, while the Musalmans took possession of the Janamasthān. The Muhammadans on that occasion actually charged up the steps of the Hanomān Garhi, but were driven back with considerable loss. The Hindus then followed up this success, and at the third attempt, took the Janamasthān, at the gate of which seventy-five Muhammadans are buried in the ‗Martyrs‘ grave‘ (Ganj-i-Shahīdān . ) Eleven Hindus were killed. Several of the King‘s regiments were looking on all the time, but their orders were not to interfere. It is said that up to that time the Hindus and Muhammadans alike used to worship in the mosque-temple. Since British rule a railing has been put up to prevent disputes, within which, in the mosque the Muhammadans pray; while outside the fence the Hindus have raised a platform on which they make their offerings.
** ( The Gazetteer of Oudh 1877: 7, entry by P. Carnegy)
* It is locally affirmed that at the Muhammadan conquest there were three important Hindu shrines, with but few devotees attached, at Ajodhya, which was then little other than a wilderness. These were the ‗Janamasthān,‘ the ‗Swargaddwār mandir‘ also known as ‗Rām Darbār,‘ ‗Treta-ke-Thākur.‘ On the first of these the Emperor Bābar built the mosque, which still bears his name, A.D. 1528. On the second, Aurangzeb did the same, A.D. 1658 to 1707; and on the third, that sovereign or his predecessors built a mosque, according to the well-known Muhammadan principle of enforcing their religion on all those whom they conquered. The Janamasthān marks the place where Rām Chandar was born. The Swargaddwār is the gate through which he passed into paradise, possibly the spot where his body was burned. The Treta-ke-Thākur was famous as the place where Rāma performed a great sacrifice, and which he commemorated by setting up there images of himself and Sīta. ... If Ajodhya was then little other than a wilderness, it must at least have possessed a fine temple in the Janamasthān; for many of its columns are still in existence and in good preservation, having been used by the Musalmans in the construction of the Bābari mosque. These are of strong close-grained, dark-colored or black stone, called by the natives kasauti (literally, touch-stone slate,) and carved with different devices. To my thinking, these more strongly resemble Buddhist pillars than those I have seen at Benares and elsewhere. They are from seven to eight feet long, square at the base, centre and capital, and round or octagonal intermediately. ... The two other old mosques to which allusion has been made (known by the common people by the name of Naurang Shah, by whom they mean Aurangzeb) are now mere picturesque ruins.‖
** ( Gazetteer of the Province of Oudh, 1877: 6-7, entry by P. Carnegy) 1878

### A Historical Sketch of Tehsil Fyzabad

* A fine temple in the Janmasthan; for many of its columns arc still in existence and in good preservation, having been used by the Musalmans in the construction of the Babari Mosque. ... The Janmasthan is within a few hundred paces of the Hanuman Garhi. In 1855 when a great rupture took place between the Hindus and Mahomedans the former occupied the Hanuman Garhi in force, while the Musalmans took possession of the Janmasthana. The Mahomedans on that occasion actually charged up the steps of the Hanuman Garhi, but were driven back with considerable loss. The Hindus then followed up this success, and at the third attempt, took the Janmasthan, at the gate of which 75 Mahomedans are buried in the “Martyrs’ grave” (Ganj-Shahid). Several of the King’s Regiments were looking on all the time, but their orders were not to interfere ... It is said that up to that time, the Hindus and Mohamedans alike used to worship in the mosque-temple. Since the British rule a railing has been put up to prevent dispute, within which, in the mosque the Mohamedans pray, while outside the fence the Hindus have raised a platform on which they make their offerings.
** P. Carnegy: A Historical Sketch of Tehsil Fyzabad, Lucknow 1870, cited by Harsh Narain The Ayodhya Temple Mosque Dispute: Focus on Muslim Sources, 1993, New Delhi, Penman Publications. ISBN 81-85504-16-4 p.8-9, and by Peter Van der Veer Religious Nationalism, p.153, and in Kiśora, K. (2016). Ayodhyā revisited.
* It is locally affirmed that at the Mahomedan conquest there were' three important Hindu shrines ... at Ayodhya. These were the Janmasthan, the Sargadwar Mandir and the Treta- ka-Thakur. On the first of these Babar built the mosque which still bears his name ... On the second, Aurangzeb did the same ... and on the third that sovereign, or his predecessor, built a mosque, according to the well-known Mahomedan principle of enforcing their religion on all whom they conquered
** (Camegy 1870: 20-21). P. Carnegy: A Historical Sketch of Tehsil Fyzabad, Lucknow 1870, in Jain, M. (2017). The battle of Rama: Case of the temple at Ayodhya. ch 3