A Report on Cultural Heritage Resources Adjacent to National Highway 9 (NH9), between Hyderabad and Vijayawada, Andhra Pradesh, India By Robert A. Simpkins Dissertator, University of Wisconsin - Madison Lecturer, San Jose State University Prepared April 17, 2008
PREFACE: Information contained in this report was obtained from a combination of archival research and direct fieldwork conducted in conjunction with the author's dissertation research through the Department of Languages and Cultures of Asia at the University of Wisconsin - Madison. Research in India was conducted with a research visa granted through the generous permission of the Government of India. My institutional affiliation in India was Potti Sreeramulu Telugu University in Hyderabad. Sites mentioned in the text of this report are noted in Map 1 at the end of the report. Photos of sites are following the text, in Figures 1-12. All photos were taken by the author. INTRODUCTION: The present-day National Highway 9 links the city of Hyderabad to the city of Vijayawada, and is one of the most heavily trafficked roads in modern Andhra Pradesh. The January 24 th, 2008, edition of The Hindu reported plans were unveiled to widen and improve portions of this highway from two to six lanes to increase commerce and reduce accidents (Author Unknown 2008). This plan was augmented by additional plans to add new, clean, and safe rest-houses along the highway, as reported on February 16 th, 2008 (Srinivas 2008). These laudable goals also link modern Andhra Pradesh's economy with the actions of past kingdoms in this region stretching back perhaps 1,500 years. Historical and archaeological evidence that can still be seen even to the passive traveler support the long connection between past and present on this road, but the plans to wider and improve the highway for present-day drivers puts some aspects of that past at risk. Remains significant to the cultural heritage of Andhra Pradesh remain unprotected and often undocumented, and deserve greater attention, documentation and preservation for the people of Andhra Pradesh. These remains include structures from the eras of the Chalukyas, Kakatiyas, Qutb Shahis, and the Nizam. Although there are many structures found in the nearby villages of considerable interest, this report will be limited to remains sufficiently close to the path of the modern highway that they
may be immediately impacted by highway improvements and increased traffic. In every case, it is recommended that they be preserved for future generations - and if preservation is not possible, that they be thoroughly documented so that the memory of their existence and the knowledge that may be gained from it does not become lost. The organization of this report is based on a progression from west to east along the highway, from Hyderabad toward Vijayawada. Where remains are not near a modern village or town, locations are indicated with reference to the nearest village or via GPS coordinates. SUMMARY OF MAIN HISTORICAL/ARCHITECTURAL PERIODS IN ANDHRA PRADESH: For the benefit of those not intimately familiar with the history of the kingdoms of Andhra Pradesh, a short summary is provided for the major periods for which cultural heritage resources may be found: CHALUKYAS: From their capital at Badami in Karnataka, the Chalukya Dynasty expanded control across the Deccan beginning in the 6 th century AD. Later, the dynasty split into two - the Western and Eastern Chalukyas, with the former ruling from Kalyani, and the latter ruling from Vengi, in eastern Andhra Pradesh. This era, which continued in places through the 12 th century AD, also saw the rise of various other regional rulers and lineages who competed with or asserted independence from the various Chalukya rulers, but the term still remains useful for generally discussing Deccan architecture in this period. Temples from the Chalukyas can be found over a large part of Andhra Pradesh, most famously at Alampur. KAKATIYAS: The Kakatiyas established control over a large area of the Telingana Plateau beginning in the 11 th century AD, until their conquest by the Delhi Sultanate in the 14 th century. Their capital was first located at Hanamakonda, and later in the well-known fort built at Warangal. The Kaktiyas
are famous for their patronage of Telugu literature, as well as the numerous temples built during their reign. These can be found throughout their territory in Warangal, Karimnagar, Khammam, and Nalgonda Districts. BAHMANIS: The Delhi Sultanate conquered the Kakatiyas in AD 1323, and established control over a large portion of Telingana. Not long thereafter, the regional governor in the Deccan revolted against Delhi and established an independent state in AD 1347. Their original capital was located at Gulbarga, but in AD 1425, it was moved to Bidar, both in Karnataka. Standing architecture clearly associated with the Bahmanis is uncommon in Andhra Pradesh, although in many cases it may be difficult to distinguish from the architecture of the early Qutb Shahi rulers and may remain overlooked. QUTB SHAHIS: The decline of central authority in the Bahmani Sultanate led to the regional governors claiming or acting as independent rulers by AD 1518, including the governor of Telingana, Sultan-Quli Qutb'ul Mulk. Until AD 1687, the dynasty he established controlled much of the territory of modern Andhra Pradesh, and beginning with his son Ibrahim in AD 1550, they were known as the Qutb Shahis. Their original capital was the fort of Golconda in the western part of modern Hyderabad, but after AD 1591, Muhammad-Quli established a new city called Hyderabad across the Musi River. Remains associated with the dynasty are abumdant with the modern city of Hyderabad, but are also found in numerous locations throughout Andhra Pradesh, especially between the capital and their port of Machilipatnam. NIZAM: Following the conquest of the Qutb Shahis by the Mughal Dynasty under Aurangzeb in AD 1687, the base of rulership was moved to Aurangabad. Only after AD 1724 and the establishment of independence by the governor Asaf Jah I did Hyderabad reemerge as a capital, this time of the new Hyderabad State. The Asaf Jah dynasty, popularly known as the Nizam, flourished over the next two centuries until 1948, and the Nizam became famous around the world for the vast wealth and artistic patronage. Although they are best remembered for their
jewels and palaces in Hyderabad, they are also responsible for numerous structures in throughout Andhra Pradesh today, many of which do not receive the same attention as monuments of earlier eras, but are equally at risk due to rapid urban growth and insufficient research. SITES: The current path of the NH9 inside the city of Hyderabad probably does not follow any ancient historical route, and most likely merges with the road used during the period of the Qutb Shahi Dynasty in the 17 th century just west of the village of Hayatnagar. This village is well known to historians and archaeologists, and the significant remains within it - which include a large and well-preserved mosque, caravanserai, and well - are not immediately threatened since 20 th century improvements to the highway re-routed portions of it to go around some villages in this region like Hayatnagar and Malkapur. NH9 Kos minar: (N 17 18.545; E 78 42.081) Some distance beyond Hayatnagar, removed from any village, are two tall masonry pillars to the north of the highway. These are kos minar, or milestones, of the Qutb Shahi period, most likely built in the early decades of the 17 th century. According to Daniel Havart, an employee of the Dutch East India Company traveling in the region in the mid-17 th century, they are found at regular intervals along the highway, beginning at the village of 'Oepul' all the way to the city gates (Havart 1693). Unlike the better-known kos minar of the Mughal Empire, the Qutb Shahi milestones always occur in pairs, between which the road passed. The design is similar to the minarets of the mosques of this period, or those found on the corners of tombs. A survey of these kos minar was conducted in 1986 by Jean Deloche of the Ecole Francaise d'extreme-orient in Pondicherry, who noted several pairs along the old highway (Deloche 1986). Only two pairs can be seen alongside the current path of the NH9, and it is possible others have been lost to weather and village growth. A pair referred to by Bilgrami (1992[1927]) and Sherwani (1971) as being a few miles prior to Hayatnagar is not indicated in Deloche's report and could not be located by the author. As the Qutb Shahis are the only rulers in the Deccan to have adopted the
practice of using milestones and so few survive today, preservation of the remaining pairs is critical (an additional pair is found within Hyderabad itself) (Figure 1). NH9 Baoli ruins: (N 17 17.512; E 78 45.415) Between the villages of Bata Singaram in Rangareddi District and Thoopranpet in Nalgonda District, on the south side of the road, are the foundations of a structure with a large well. The ashlar masonry construction and style is consistent with that found in other structures of the Qutb Shahi period. Traces of stone walls are visible south of the well and around it. It is possible that this well is all that remains of one of the resting places that formerly existed on this portion of the road, referred to by 17 th century travelers such as Daniel Havart and Thomas Bowrey (Temple 1967). Wells unattached to larger structures are also indicated by Deloche on major roads (Deloche 1993). Archaeological investigation could test this interpretation and determine if it is indeed a 17 th century rest-stop. If so, it would be unique, and worthy of further attention or preservation (Figure 2). Thoopranpet Mosque (N 17 17.512; E 78 45.415): On the eastern end of the village of Thoopranpet is a mosque of the Qutb Shahi period from the 17 th century, with one minaret collapsed. It most likely dates from the reign of either Muhammad Qutb Shah or early in the reign Abdullah Qutb Shah. It appears that along the portion of this road that parallels the 17 th century road, several such mosques of this type were built, most of which remain standing, albeit in various states of completeness. There was likely a larger village associated with it, much as there is today, although other structures of the same antiquity cannot be clearly observed. It is currently a protected monument, but is sufficiently close to the current two-lane highway that any major changes would likely impact it in some way, and its safety should be monitored (Figure 3). Thoopranpet Kos minar (N 17 17.408; E 78 45.885): Further east from the mosque in Thoopranpet village are two Qutb Shahi-period kos minar in a field south of the highway. Standing between them, one can see the mosque in the distance, and imagine weary travelers four hundred years ago walking along the road to Hyderabad and seeing the mosque, knowing rest, water, and shelter would be theirs soon. As one of only two surviving
pairs directly adjacent to the modern highway, these monuments are worthy of protection (Figure 4). Almaspet Ruins (N 17 15.092; E 78 51.549): Near modern Koyilguda village are the remains of a 17 th century settlement called Almaspet. This appears to be the same village called 'Almaspinde' by Tavernier, and 'Elmas Kepentech' by Thevenot, and 'Almaas-peente' by Havart, and appears on some modern maps as 'Almaspuram'. The most visible surviving structure is a Qutb Shahi mosque on the north side of the highway, similar to that found at Thoopranpet, built on a large platform. A short distance away, however, are additional remains that are likely to be from the same period, and may reflect the village that Tavernier, Havart and Thevenot stopped at. There is a cluster of three small temples here, another nearby structure and possible temple, the ruins of a gateway, and a short distance beyond the gateway to the east, another structure and a well. The temple structures lack highly specific diagnostic indicators and bear a general resemblance to some temples found at Rajkonda, an important site further southwest in Nalgonda district (see Map 1), suggesting a much earlier date. Lacking clearer chronological features, they may just as easily reflect a continuity in local temple architecture in this region after the conquest by the Bahmanis and Qutb Shahis. Supporting this are wall niches in the entrances with an arch shape identical to those on Qutb Shahi mosque parapets and canopies. Due to the presence of the Qutb Shahi mosque, and the references in the European itineraries, it remains likely that the village that must have existed here was inhabited in the 17 th century. Therefore, although farming around the buildings and new construction near them closer to the highway may have impacted the integrity of the archaeological remains overall, this site might retain considerable evidence of 17 th century travelers, and should be protected from further damage (Figures 5 and 6). Choutappal Mosque (N 17 15.350; E 78 52.700) Near Choutappal village is a large Qutb Shahi mosque with one broken minaret. It is on the south side of the road, and similar in style to those at Almaspet and Thoopranpet, as well as the last of the Qutb Shahi mosques one finds directly adjacent to the highway as one travels east. As Havart says the mosque at Almaspet was built in the reign of Muhammad Qutb Shah (AD 1612-26), it is reasonable to assume this mosque was as well, although it is commonly assumed that
most such mosques were built by his successor, Abdullah (AD 1626-72). Abdullah is known to have traveled this route to Machilipatnam (and therefore through Vijayawada) personally early in his reign, before the attacks of the Mughal armies caused him to retreat to Golconda Fort (Sherwani 1971). Thus, regardless of which ruler reigned when this mosque was built, Abdullah undoubtedly stopped here to pray during his travels across his empire, and for that reason alone this mosque deserves attention and respect. But in addition, not far west of this site were once the easternmost Qutb Shahi kos minar known, reported by Deloche in 1968 near Kewadigudem, but demolished upon his return in 1986 (Deloche 1986). Havart reported that the kos minar begin marking the road beyond the village of 'Oepal' when traveling toward the capital; it is possible, therefore, that 'Oepal' is modern Choutappal (Havart 1693) (Figure 7). Rest-stop and Temple Ruins (N 17 14.602; E 78 55.869): Adjacent to the north side of the road is a curious structure with a new awning and paint obscuring what appears to be an ancient building with entrances on the south and east sides, and ruins in the back (north) side. In general construction technique, this building is consistent with those seen at Almaspet, including the use of small, arched niches on opposite side of the entrances that appear Islamic in form and suggest once again a retention of earlier, local building style and technique with the addition of new elements. A Shiva linga can be found in the center of the interior open courtyard. The rear (north) wall suggests another large room or courtyard may have once existed here, but is now in ruins. This structure may have functioned as a kind of choultry or sattra, as described by Deloche (1993); if this is the case, it deserves further attention and protection (Figures 8 and 9). Patangi Temple Ruins (N 17 14.274; E 78 56.824): On the north side of the highway, just before the intersection to the village of Patangi, are the ruins of a modest temple with an entrance from the east. It is most likely the same temple referred to in the listing for Patangi in M. Radhakrishna Sharma's book, Temples of Telingana, as the modern village of Patangi itself does not seem to have an additional ancient temple. Jean Baptiste-Tavernier reports stopping at Patangi while visiting the diamond mines of Kollur in Guntur District (Ball 1995[1676]). The general plan and the style of some of the columns suggests it is a Chalukya-era temple, and may reflect the use of this portion of the highway by
the Chalukyas. Many of the columns, however, are less finely worked or quite crude, and may reflect either later repairs of an earlier temple, or a rebuilt temple using portions of a previous Chalukya-era temple on the site. A small number of carvings near the entrance also suggest an early date. It is possible that a settlement existed closer to this temple than the modern village of Patangi, and the ruins should be explored and the structure protected (Figure 10). NH9 Temple Ruins (N 17 13.765; E 79 04.673): Beyond Patangi, but before the town of Chityal in Nalgonda District are remains from another temple, this time on the south side of the highway. This temple and a nearby mandapa are extremely close to the road, and in imminent danger. There is no village in the vicinity. There is a broken Nandi sculpture outside the sanctum, and a yoni. Stylistically, the temple appears to date to the Chalukya period, but could also reflect a local continuity of style into a later period (Figures 11 and 12). DISCUSSION: At some point past this final site, ancient remains are not as frequently seen immediately adjacent to the highway. Many villages of note on the approach to Vijayawada do have cultural remains of interest, but none are in immediate danger due to the highway improvements proposed. It appears that at least in the time of the Qutb Shahi Dynasty, based on the accounts of European travelers, the earlier highway turned south somewhere near Gundrumpalli in Nalgonda District (where even today a caravanserai of the Nizam period stands). The purpose of this turn was to take the traveler to Panagal and Nalgonda, both of which contain significant remains extending back centuries. This highway continued east, crossing the Musi River at Amangala, before gradually moving northeast, crossing the modern highway again at Goonjaluru en route to Penuganchiprolu. The presence of ancient remains along sections of the modern highway most likely reflects the portions that were coincidentally used in both periods. In other words, the portion of NH9 between Hayatnagar and approximately Gundrumpalli was also in use during the
Qutb Shahi period, but only a much smaller portion was in use during the Chalukya period, in which different routes overall were favored between their major towns. SIGNIFICANCE: Although major monuments from all cultural periods have generally received attention by and the protection of government agencies, minor structures often do not, and may go overlooked altogether. This is unfortunate, because they also have important information to tell us. Their very existence, for example, clarifies basic issues such as the routes used during each cultural period. This in turn demonstrates the specific network of relationships connecting ancient cities and towns. The decision by individuals or institutions in the past to erect large and/or permanent buildings acts as a kind of stamp on the landscape, informing later viewers of the places important to earlier peoples. It often falls upon the archaeologist, art historian, historian or epigrapher to determine why. Efforts at heritage management and preservation in many ways begin at the local level, among the populations closest to the resources, and who are in the best position to observe and care for them, and spread awareness of their significance to others, including subsequent generations. Heritage resources on private land are especially at risk, and landowners or tenants should be contacted and informed of the significance of the resources under their possession. Government agencies may consider extending incentives to landowners willing to protect such resources as well, or permit trained archaeologists to examine them in detail, or sell the relevant property to a government or private agency dedicated to protecting cultural resources. This highway also has potential in the development for Tourism. For the famous Qutb Shahi rulers, for example, it is clearly the most important road in their kingdom. It is only on this road that one finds such a succession of beautiful and relatively well-preserved mosques. The kos minar, or milestones, are totally unique in all of the Deccan and South India. The presence of both types of structures along this road suggests that the section from approximately Choutappal to Hyderabad may have been a kind of 'royal road' of the Qutb Shahi kings, unique among all the Deccan Sultanates that developed after the Bahmani Empire's collapse in AD 1518, and only
comparable to the more famous Mughal Roads in North India. Interpretive signs along the roads, as well as simple publications available to travelers could highlight the important stops on the ancient road, and increase the education of, and perhaps interest in, and respect for significant monuments from all periods. CONCLUSION: All of these remains are reflections of the actions of past people, and were important enough to them to receive the investment in scale and permanence that they have lasted for these many centuries to our own times. Out of respect for their efforts, these remains deserve to be understood and protected, so that future generations too will understand that our paths have crossed those of our ancestors, our interests have often coincided, and our vision for our future is not so dissimilar to that of the visionaries of our lands in ancient times - whether along a modern highway, or elsewhere. ACKNOWLEDGMENTS: The author wishes to thank the following individuals for their assistance in carrying out this work: my advisor, Dr. Joseph Elder at the University of Wisconsin - Madison, Prof. T. Gowri Shankar, Director, International Telugu Center, and Dr. D. Munirathnam Naidu, P.S. Telugu University, Mr. Ranga Reddy, Mr. Srinivas Rao, Mr. K. Rajinder Reddy, Mr. Pasha and Garuda Tourism in Hyderabad, Dr. V.K. Bawa, Centre for Deccan Studies, Hyderabad, along with numerous other individuals, including Phil Wagoner, Gijs Kruijtzer, M. A. Qaiyum, Jean Deloche, John Fritz, George Michell, and many more. Financial support for this research came from the generosity of the George Franklin Dales Foundation, the College of Social Sciences at San Jose State University, and private donors. Translations of passages from the original Dutch Havart manuscript were by Gijs Kruijtzer.
BIBLIOGRAPHY: Author Unknown. (2008) Hyderabad-Vijayawada road to be six-lane. The Hindu, January 24 th, 2008. URL: http://www.thehindu.com/2008/01/24/stories/2008012453500400.htm. Ball, Valentine. (1995 (1676)) Travels in India by Jean-Baptiste Tavernier, Second Edition. New Delhi, Munshiram Manoharlal Publishers Pvt. Ltd. Bilgrami, Syed Ali Asgar. (1992 (1927)) Landmarks of the Deccan: A Comprehensive Guide to the Archaeological Remains of the City and Suburbs of Hyderabad. New Delhi: Asian Educational Services. Deloche, Jean. (1986) 'Bornes Milliaires de l'andhra Prades', Bulletin de l'ecole française d'extrême-orient, 75: 37-42. DeLoche, Jean. (1993) Transport and Communications in India Prior to Steam Locomotion, Vol. 1: Land Transport. New Delhi: Oxford Unversity Press. Havart, Daniel. (1693) Op- en ondergang van Cormandel..ook Op- en ondergang der Koningen, die zedert weynige jaren, in Golconda, de hoofd-stad van Cormandel geregeerd hebben (3 parts in 1 volume), Amsterdam. Sarma, M. Radhakrishna. (1972) Temples of Telingana. Hyderabad: Booklinks Corporation. Sen, Surendranath (Ed.). (1949) Indian Travels of Thevenot and Careri. New Delhi: National Archives of India. Sherwani,, H.K. (1971) History of the Qutb Shahi Dynasty. New Delhi: Munshiram Manoharlal Publishers Pvt. Ltd.
Srinivas, M. (2008) Resthouses on highways shortly. The Hindu, February 16 th, 2008. URL: http://www.thehindu.com/2008/02/16/stories/2008021659980800.htm. Temple, Richard. (ed) (1967) A Geographical Account of Countries Round the Bay of Bengal 1669 to 1679 by Thomas Bowrey, Nendeln/Lichtenstein.
A Report on Cultural Heritage Resources Adjacent to National Highway 9 (NH9), between Hyderabad and Vijayawada, Andhra Pradesh, India - Supplement (Figures) Figure 1.: NH 9 Kos Minar, between Hayatnagar and Thoopranpet, north of the highway. Figure 2: NH 9 Baoli ruins, between Bata Singaram and Thoopranpet, south side of road. Figure 3: Qutb Shahi Mosque at Thoopranpet. All images are copyright Robert Simpkins; use of images without written permission is prohibited.
A Report on Cultural Heritage Resources Adjacent to National Highway 9 (NH9), between Hyderabad and Vijayawada, Andhra Pradesh, India - Supplement (Figures) Figure 4: Kos minar near Thoopranpet, south side of road, just past mosque (visible in distance of this photo, between kos minar). Figure 5: Mosque at Almaspet, north side of road; additional ruins are east of mosque. Figure 6: Ruins at Almaspet; one of several standing structures in tight cluster, including three similar rectangular structures, a ruined gateweay, and a well. All images are copyright Robert Simpkins; use of images without written permission is prohibited.
A Report on Cultural Heritage Resources Adjacent to National Highway 9 (NH9), between Hyderabad and Vijayawada, Andhra Pradesh, India - Supplement (Figures) Figure 7: Qutb Shahi mosque at Choutappal, north side of road. Figure 8: Possible rest house and temple, north side of road. Figure 9: Possible rest house and temple; view of rear of structure, ruins and interior wall visible. All images are copyright Robert Simpkins; use of images without written permission is prohibited.
A Report on Cultural Heritage Resources Adjacent to National Highway 9 (NH9), between Hyderabad and Vijayawada, Andhra Pradesh, India - Supplement (Figures) Figure 10: Patangi temple ruins, north side of road, just before Patangi town intersection. Figure 11: NH9 temple and mandapa, south side of road. Figure 12: NH9 temple ruins; view of temple entrance facing north. All images are copyright Robert Simpkins; use of images without written permission is prohibited.
Map 1: Sites Along Modern National Highway 9 (NH9) Mentioned in Text (Illustration by Robert Simpkins)