History of Maldives - Dhivehi Tareek - Part 5
British map Maldives while Male' walks the Big Smoke, 1828 - 1848
National Centre of Linguistics and Historical Research,
Male', Maldives
First printing 1981, second printing 1993
translated by Fareesha Abdulla and Michael O'Shea with assistance from Majid Abdul-Wahhab
updated 15 February 2006
Preface | Part 1 | Part 2 | Part 3 | Part 4 | Part 5
Ali Raja claims Maldives 1828
Cannanore Ali Raja sent a letter to renew the old fight. It arrived on Friday 25 January 1828. In that letter, after addressing the Maldive king in an appropriate manner, there were the following words:
'There is an agreement and resolution existing between us and it can never be annulled. It is contained in a written document in my possession stating that Maldives is under our (the Begum and Ali Raja of Cannonore) rule, the same as our other lands. Why do we make this claim, you may ask? Because we installed the king Utthu Mohamed Bodu Takurufan in Maldives with Ali Haji as chief minister (in 1573).
Male' harbour in early 1880s
H.C.P. Bell 1887 |
This was the way things were arranged: the wealth of the Maldives was to be divided into three parts, one for the two holy places, another for us, and the third for yourselves.
The part for us was for the two sacred places (in Mecca and Medina) and the holymen Abdul Qadir (Gadir) and Aidharoos. Although we have received nothing for a long time, we are sure that, with the blessings of these two holymen, we will get our share. You Maldivians are also remembered in the hearts of these saints and their holy places.
Regarding the merchandise mentioned, tell us in a letter what you decide to send. Grant our request, if you want friendship and peace.
Please note:
If Almighty God is willing, and for the sake of the mentioned saints, we will, if necessary, get help from the English governor to find out what is happening to our property. Through the strength and greatness of Almighty God, we have received letters from the Ottoman emperor about these and other matters. Reply to this letter and write if this affair is to proceed in kindness and friendship. This is the information we impart to your highness.'
The letter had been written on Friday 7 December 1827.
When it was read out to the people of Male', no one knew what to say. They were shocked and lost for words. Everyone remained silent when the king said, 'Any person aged seven years or older can advise on the reply to this letter. Say what you think.' Even after this, no one said anything for seven days.
Law and superstition in 19th century Maldives
Where the mass of the people is sunk in ignorance, as is the case here, with only a few exceptions, it is not surprising to find the most absurd and superstitious fancies exerting a powerful and pernicious influence. In describing their superstitions, it may not be irrelevant to premise that, in the absence of other and better sources of information, an account of these may throw somelight on the nature of the religion of the islanders which preceded the one which they now profess.
One of the most remarkable of their customs is the offering made to the sea, when a boat is to be launched. On such occasions a small vessel , three or four feet long, being decked out with flags, and having samples of the various fruits of the island, is set adrift; should it be a boat newly built, other ceremonies are observed, accompanied with feasting, music etc. The miniature vessel is decorated with flowers, and her gunwales are hung with fruits, for which, as soon as she enters the water, there is a general scramble.
Before a voyage is undertaken, an offering is made to some saint for success, and in dangers or distress the mariners trust chiefly in the efficacy of vows or offerings to the tombs of some personage (dead or living) eminent for piety.
We are informed of large sums given as votive offerings made during boisterous weather, to an old priest resident in Calcutta. All monies paid at Male' in fulfilment of such vows go to the priest.
It is also a common practice for persons laboring under sickness, or any other sufferings, to dedicate certain sums as a means of ensuring relief.
An amulet obtained from a reputed saint is prized very highly as a preventative of calamity, and those who possess such a thing constantly wear it.
The person of a saint is regarded with the greatest reverence. Even the king receives such a person standing, though his doing so is considered a sign of acknowledged inferiority amongst the people. There are, according to the legends we heard, three kinds of merit which entitle a man to be esteemed as a saint or a person favoured of God.
First, eminent usefulness to the country in matters of religion, as in the case of a person who first brought the people to a knowledge of their faith; and that of the restorer of it, after the conquest by the Portuguese.
Second, special miracles wrought for the benefit, or in the consequence of the prayers of such persons.
And thridly, severe afflictions befalling those who have been the means of bringing on them disgrace, punishment, or other trouble, they being in such cases considered as avenged by God.
Many individuals on the island gain their livelihood by writing charms, which are supposed to possess much virtue, not only as a preventive against, but also a cure in most diseases. In order to produce the curative effect, the ink of a fresh written charm is washed off in water, and drank as medicine.
The belief in the existence of spirits and supernatural beings who interfere, sometimes visibly, in human affairs for the purposes of evil, as also in extraordinary phenomena supposed to afford intimation of pending calamity, is universal amongst the islanders.
Many positively asserted to us that they had seen such things, and during our residence, evidently through the fear entertained of the intentions of the English, it was often reported that the spirits had made their appearance, which were generally described as habited after the manner of Europeans, carrying arms etc., and which were said to have caused death, madness, sickness, abortion, an dother extraordinary effects.
They believe also in the auspiciousness, or otherwise, of certain days for particular transactions, no undertaking of any importance to individuals or to the public being entered upon without the priest being consulted to determine the point.
During recitations in Arabic of passages from the Koran, which is common practice, incense is kept burning and when this takes place on board a boat, the crew are always careful to fumigate the rudder head and tiller before the fire is extinguished.
A remarkable instance of the extreme credulity of these people in superstitious tales, and their baneful effects, was related to us by one of the natives as follows. A person reputed to be a saint, while on a fishing excursion, having used all his bait, was in want of a supply to continue the sport and demanded some from a boat which he met, belonging to a populous island within three miles of Male'. Being refused, he pronounced a curse upon all the inhabitants of that island, declaring that their boats would never more catch fish, and it is reported that for many days afterwards no fish were caught, either by the fishermen of Male' or by those of the island in the neighbourhood.
This being supposed to be the effect of the curse hanging over the islands denounced by the saint, an order was isssued by the Sultan, prohibiting their ever going out fishing in their own boats, which regulation was in force when we were residing as Male', and we were informed had been so for many years back...
The Maldivians have a written, as well as an unwritten law, the former being the Mahomedan code, and the latter founded on the established customs of the country, which are well-known to all the classes. The Sultan, who is not above these laws, is the fountain head of justice, but the fandiyaru, as head of the church and chief magistrate, is the expounder and the administrator of the laws, aided by his deputies called kateeb. The fandiyaru's jurisdiction extends over all cases, civil as well as criminal, the cognizance of the offences against religion being, however, his peculiar province.
He resides in Male' and deputes his subordinates, either permanently, or on visiting circuits to the different atolls. The mode of trial is equally summary and simple. On the complaint being made, the accused is cited to appear before the fandiyaru ot his deputy, or if he has been seized by the soldiers, who perform the police duties, in the commission, or the strong suspicion of a criminal or illegal act, he is taken at once before the judge, and as soon as the witnesses can be collected, the complaint is at once investigated and disposed of.
The testimony of one witness in support of an accusation, is held to be sufficient to establish its truth. When no witness can be produced by the prosecutor, the accused is required, in order to clear himself, to make an oath as to his innocence; and in the case of his declining that test, he is considered guilty. Should he, however, comply and take the oath, it does not always fully exonerate him if appearances or probability be on the complainant's story: in such cases the accused is punished with a number of stripes according to the circumstances.
A person who has taken such an oath is prohibited by law from going in the trading boats of the islanders, lest in case of the individual having committed perjury, the judgment of God should, on his account, come upon the vessel. Nevertheless, the inducement to a man to forswear himself is very strong.
There are some severe regulation regarding the respect with which the wives of others are to be treated, according to which the man who offers another man's wife the leaf commonly eaten with betel-nut, is punished by flogging, the act being esteemed equal to touching her, which they consider most improper. In case of adultery, if the woman has not given encouragement, the man is severely flogged on the back in the street, the vazir of the quarter of town, to which the offender belongs, superintending the punishment, and the injured person being the administrator.
When the woman is proved to be as criminal as the man, both are punished; when the injured party is a man of high rank, he is allowed to try the offender in his own house, confronted by the witnesses, and to allot the punishment, as also to have it inflicted by one of his followers. We are told that sometimes death ensues from the severity with which the flogging is administered, which is inflicted with two or three rattans held together in the hand. The marriage bond is not considered binding after both parties have publicly declared before the kateeb their wish to annul it. On such occasions the woman is not required to attend in person, two witnesses on her behalf being sufficient.
Theft is punished by flogging, and banishment to an atoll distant from the one to which the individual belongs. Some time ago the punishment was more severe, and we were shown a block of stone on which the right hands of offenders were chopped off formerly for this crime. Murder is punished by flogging, and banishment to a barren, uninhabited island of Huvadhu atoll where the individual usually dies a lingering death. Convicts who escape and return from thence, are generally put to death.
An instance lately occurred, however, of the return of two men from their banishment, the circumstances of which were related to us by a person who had seen the individuals. When left at the islands with the horrors of starvation before them, they adopted the desperate measure, in the S.W monsoon, of committing themselves to the waves, buoyed up by a large piece of driftwood, hoping to reach Ceylon. Driven by the wind and sea, they were providentially cast upon a part of that island, whence after some time they returned to Male', and the Sultan learning of the circumstances, granted them a pardon.
'Memoir on the inhabitants of the Maldiva Islands'
by Lieutenant J.A. Young and W. Christopher
in Transactions of the Bombay Geographical Society from 1836-1838
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Then, on Thursday 7 February, a reply was written. After the appropriate regards and praise, it said:
'Your letter has been read and examined, and we have understood what you have written. You mentioned an agreement and resolution made in writing between us. The Maldivians who approached you and made that agreement and resolution, owned almost nothing. They were not in possession of all the islands.
Are there any among you who possess all the land? It is just the same among us, and with those Maldivians who went to you. Such agreements can only effect one's own possessions. Nobody else can be included in that sort of agreement.
Maldives belongs to all of us. Our country's people took the religion of Islam in 1153 in the spirit of peace at the hands of the Tabriz holyman. Therefore, our country belongs to us, and its wealth belongs to Almighty God.
Wealth was given to the human race. One's wealth cannot be given to another without the righteous conditions allowed according to religious law. The holy Prophet's hadith says, 'Any condition, that is not given in Almighty God's book, is invalid.'
We follow the example of all the religious scholars and kings before us who had agreed not to give away anything that is not righteously approved by law.'
The scribe then reached the section with the king's instructions and he wrote:
'We have kept a letter sent to us in 1778, in which your highness' Mama Biyafan wrote that Maldivians and your people will always live in love and peace. Your people also know what is written about love and peace in that letter.'
This was written on Thursday 31 January 1828, and a group of military men were summoned. The letter was read out to them and they agreed to deliver it. So instead of sending the letter in an odi from Minicoy, there was a change of plan and it was thought better to send it in an odi prepared in the Maldives.
Another letter was also sent. After the appropriate salutations and praise, the following words were written:
'Your highness (Ali Raja) please note. Near every king there are aristocrats and relatives who give good advice and bad advice. A person who listens to the good advice will receive honour in this world and the afterlife. A person who takes bad advice is among the doomed.
The people of Minicoy and others say that your highness is a very young moslem king. We are saying this because we still have the letter dated 1778 from your highness's mother Biyafan, saying that we will live in peace and love. Since that time, there has been nothing but peace and love between us and your people. The appropriate hadith states, 'Monarchies can survive infidelity, but they cannot last with brutality.'
All our islands are in the hands of moslems. We have done nothing to anger your highness. From the time of your mother until now, we have treated each other as relatives. As Almighty God revealed in this verse, 'All Moslems are brothers'.'
This letter was written on Tuesday night 5 February 1828. After it had been read aloud like the previous letter, it was agreed to send it. An odi was prepared in Maldives with royal military personnel and it left at 11 a.m. on Wednesday 6 February.
When the ship arrived in Cannanore, the Ali Raja sent one of his ministers to receive the two letters and the captain, Hussein of Thinadhoo. Ali Raja treated the captain very well, and all the people who came on the ship were put in Ali Raja's house and kept at his expense as long as they were there.
When it was time for the departure of the odi, Ali Raja gave many gifts to the ship's captain including a blanket worth 100 rupees. When asked if he needed anything else, a shortage of rice on the ship was mentioned and ten moodu of rice was supplied. As they were about to leave, they were given two letters and gifts for the Maldive king. The odi arrived back in Male' with the letters on 25 March 1828.
In the letters, the Ali Raja gave praise and blessings for God and the Prophet, and then appropriate salutation and prayers for king. He hoped that future kings would behave in the same way, and that this situation would never change. 'We have checked our records of letters and we have indeed written that letter you mentioned. It is the duty of later kings to behave in the same way as previous kings and keep the situation peaceful. We do not want anything and we do not want to cause harm to people. Moslems should not fight each other. The Prophet said not to fight and we wish to carry things out according to sharia law. Let us not break this peace that exists between us. Please get your scribes to write to us and let us know what is happening.'
In the other letter, there were the same praises to God and blessings to the Prophet; then it said:
'Every year you can send ships here to trade. I have started to build a new ship. Please send guns for this vessel and let me know the cost. Also let us know what you need and we will send it. I have sent a small number of gifts in the care of the captain. Please accept them.'
On Wednesday 1 October 1828, a letter arrived in an odi from the Ali Raja. After praises to God, grace to the Prophet and salutation, it said:
'We received your first letters and we have sent a reply to that letter, as you know. The letter from you sent with Minicoy Hussein Manikfan, has also been received, and we understand when you say that a promise can only be kept by those that make it. It is a wonderful thing! Among moslems as well as infidels, arrangements made by one king are binding on later kings too. It was a promise not to argue and fight. We cannot act contrary to a promise we have made.
But regarding the merchandise for the two holy places, that promise was made by a previous Maldivian king and other kings have written to us verifying the matter. Your highness is now in charge of the affairs and property of moslems. Please do not break this promise. If you intend to keep this promise and maintain the love and friendship between us, send an amount of goods every year.
If you break this arrangement, your people will experience some adverse effects. We have sent Hussein Manikfan. He will personally deliver the rest of our message. Tell us what you have to say about this matter.'
That letter was written on Sunday 18 May 1828. In the Maldive historical records, there is no mention of any reply.
The disputes between the king and the sons of Hussein Doshimeyna Kilegefan
Among the events that occurred during the reign of
king Mohamed Mueenudeen, there was a huge rivalry between the king and the sons of Hussein Doshimeyna Kilegefan - Ismail Didi, Ali Didi, Ahmed Didi and Ibrahim Didi.
Ahmed Didi was married to a daughter of the king. The king himself had five daughters and three sons. The mother of three of these girls and two of the boys was Kadeeja Didi, the daughter of Hussein Doshimeyna Kilegefan. The mother of the king's other boy and two girls was Aminath Manikfan the daughter of Ali Naib Kateeb Manikfan. She died around 1829. Ahmed Didi was married to the eldest daughter of Aminath Manikfan. Her other daughter was married to Ahmed Manikfan the son of Ibrahim Manikfan.
Hussein Doshimeyna Kilegefan's son Ismail Didi had two boys and three girls. Hussein's other son Ahmed Didi wanted his wife's younger sister taken away from Ahmed Manikfan the son of Ibrahim Ranabandeyri Manikfan, and for her to marry Ibrahim Didi the son of Ismail Didi. To achieve this, Ahmed Didi worked very hard and Ahmed Manikfan divorced the princess and went away.
After three months, she married Ibrahim Didi the son of Ismail Didi. There were merry celebrations at this marriage between the families of the palace royals and the sons of Hussein Doshimeyna Kilegefan. Hussein Doshimeyna Kilegefan's sons also wanted to marry a daughter of Ismail Didi to the king's son Ali. It was rumoured that to achieve this, they used magic.
A short time later, Ali was taken ill and died. While people were still in mourning, a piece of paper with writing was discovered inside the walls of the palace. It said:
'Magic was done to make those two fall in love, and it caused his illness. His royal highness' brother-in-law and his friends did black magic on the prince.'
Judge's decision ignored
The military gathered at the wrestling square and serious discussions were held to consider the rumours. The discussions became so lengthy that only a person who was present would be able to understand them. Afterwards, the names of various people were read out and the close associates of Ahmed Didi were brought forward, arrested and tied up. Then the king summoned chief judge Ibrahim Sirajudeen and said to him:
'Because of this piece of paper, these people have been arrested and the military is asking for their punishment.'
The judge replied that although it was written on a piece of paper, it remained to be proven and it was inappropriate to give punishment in such circumstances. 'Regardless of the reason, the prince is dead,' said the judge. 'There is no reason to act against them now. Even if they did it, they should not be punished when it is based on a piece of paper found in this way. What someone does, is known only to that person. Please issue instructions to release these people.'
But that was unacceptable. Men bashed the prisoners and they were exiled. Then the king was told about the circumstances before the prince was taken ill, what happened during the illness, details of the illness itself, and what people said about it. He was also told about the lady whom the prince was intending to marry, and what people said about that.
The king became very angry with the children of Hussein Doshimeyna Kilegefan. (crossed out section begins) 'They do not understand what is forbidden and what is halal,' said the king. (crossed out section ends) To his two daughters he said, 'Your husbands are my enemies.' From that day on, the children of Hussein Doshimeyna Kilegefan realised that the king's attitude towards them had changed. Ahmed Didi and Ibrahim Didi divorced the two princesses they had married, and went away. The children of Hussein Doshimeyna Kilegefan became the people who the king disliked.
In the thirty-fourth year of this king's reign on Friday 18 February 1831, chief judge Ibrahim Sirajudeen passed away. After his funeral, the king sent for his students. There were three of them - his two sons who were the two kateeb and another, Mulaku Mohamed Manik, who was married to a daughter of the deceased judge.
When the king sent his messengers, these people discussed among themselves who would become judge. Mohamed Kateeb Manikfan said that he did not qualify for the position of judge due to his youth and lack of knowledge, and he could not handle the responsibility. The other two were more qualified. The messengers went back to the king and told him what had been said, but he would not accept it.
The rumour was spread that if Mohamed Kateeb Manikfan did not accept the judge's position, he may not be allowed to stay in Male'. He said he had no intention of leaving and took the position. Mulaku Naib Manikfan was made kateeb. This happened on Thursday 17 March 1831.
The chief secretary Ibrahim Manik and Hussein Manik came to the judge's house and said they were under instruction from the king to do an audit. After checking the court house boxes they said, 'The gold and money and all these other things belong to the holy tombs.'
They went away, leaving everything behind. Although they made these accusations, the correct amount had been sent to the tombs every year. Then 16,000 cups of cowry shells buried by the dead judge, were taken to the treasury house. Everything else that remained in the judge's house was left to be distributed among the children.
With Mohamed Muhibudeen Fandiyaru Manikfan as the new judge, his brother-in-law Maluku Kateeb Naib Manik and his wife became very jealous. If they had been educated in more than just worldly desires, they would not have been so envious. The judge was uncomfortable in this situation. He was also young and uninterested in material wealth. He told the king he wanted to go on the haj. Thinking the judge would not have the courage to go, the king gave his consent. When it became obvious the judge would indeed be going, he was stopped by cunning without anything being said.
There were increasing verbal disputes between the king and the judge, and eventually Kateeb Zakariya Manikfan was given responsibility for the affairs of the court. The judge went to his father's island of Gan and then on to Bengal in a cargo ship from that island belonging to Kateeb Zakariya Manikfan. Mohamed Muhibudeen made some money there and embarked for Arabia on Friday 9 August 1833. Those who loved him were sad, and those who opposed him were happy.
After Mohamed Muhibudeen left, Mulak Kateeb Manikfan and his wife thought he might not return. They went into the judge's house and checked the books including the official government records, and took things away. They did not realise that after staying for a long time in Mecca, Mohamed Muhibudeen would return home, God willing. They carried on as if they believed the judge position would be theirs. The king was angry when he heard they were checking the books and records.
After some time, people began to say that Ibrahim Didi the son of Ismail Didi and grandson of Hussein Doshimeyna Kilegefan, was secretly seeing the princess he had previously divorced. The matter was investigated and Ibrahim Didi was exiled to Thoddu island.
Later, a person who worked for the king, called Ali, went out of the palace one night when he was heckled and insulted by a group of people. They were very close to the palace and Ali had asked them who they were. He grabbed hold of one of them and closely looked at him. It was Ahmed Didi, the son of Ismail Didi. Ali let him go and went away.
Ismail Didi heard that Ali, a servant of the king, had harmed Ahmed Didi. Goidhoo Moosa, who was living in Henveiru ward, had been there when Ahmed Didi was grabbed and he told Ismail Didi about it. Ismail Didi summoned Ali and angrily told him off. Goidhoo Moosa was blamed for causing the conflict and the king ordered him tied up. ( crossed out section begins) The king informed Ismail Didi that Moosa could be untied if Ismail had the courage to do it. ( crossed out section ends).
Hearing this, the children of Hussein Doshimeyna Kilegefan knew that the king had no affection for them. After these events, the king was perpetually angry with these people. It was rumoured that next day the royal military personnel would be ordered to send different people to different islands.
Dhon Ahmed Didi attempts to overthrow the king
(crossed out section begins) The children of Hussein Doshimeyna Kilegefan thought about this problem and discussed it among themselves. They all agreed to go secretly into Veyodhoshu palace and untie Goidhoo Moosa. Food and drinks were prepared at their house and the military personnel were invited to eat. A few were persuaded to take their side. People were divided. Some supported the king; others backed the aristocrats. The food and discussions were at Ismail Didi's house. On the 20th night of Ramazan, they stayed up discussing this matter until the small hours of the morning.
After the Ramazan early morning meal, while everyone was asleep, Dhon Ahmed Didi and his relatives and his followers took swords and javelins and went to the Medhu Ziyaraiy (central tomb) and said the fatiha prayer. From there, they went to the Hand-Chopping mosque and said fatiha to the tombs there. Then they entered Veyodhoshu palace and untied Goidhoo Moosa.
Together they all said the fatiha at the tomb of Haji Eduru Kaleygefan before entering the palace and opening the armoury where the swords, lances and guns were stored. They took what they needed and tied the rest of the weapons into bundles and hid them. Armed with knives, Ahmed Didi and others hurried off to look for the king.
The eldest son of the king had seen everything and the king was asleep in a secure place. The walls of his room were made of lime, and the partitions and doors of teak hardwood. The walls were kicked by the attackers and they pulled and pushed at the doors with all their strength but they could not break in. The attack continued until dawn and as the sun rose a little, the aristocrats and ministers came and people gathered.
From H.C.P. Bell 1887 |
Hearing the news, the king's mother arrived and approached the gate to enter the palace. Berudadi Mohamed stood there with a lance. He told her not to enter and threatened to prod her with his weapon. She went around to another side of the wall and entered the palace through a gun emplacement.
After everyone arrived at the palace, the attackers were embarrassed. They dropped their lances and fled. One of the ministers gave the order to beat the drum for the militia. Someone went into the drumhouse and found the drum-skins had been slit.
The acting chief judge, Kateeb Zakariya Manikfan and Mulaku Mohamed Kateeb Bandara Naib Manikfan arrived and told the gathering not to fight. 'You must all make peace with each other. You are all moslems.'
The confrontation calmed down and the people returned to their houses. (end of crossed out section)
After that, a ship returning from Bengal loaded with government and private goods was anchored in Mushi Olhu. The captain and navigator of the ship had unloaded the government goods, and remaining aboard was 75,000 kg (250 kandi) of rice belonging to private customers. The navigator and captain allied themselves with the sons of Hussein Doshimeyna Kilegefan and allowed them aboard at night from an odi they sailed from Male'. They cut the anchors and sailed away. Some of the crew were not on board but others were asleep on the ship. Two were awake. That night Saturday 22 Ramazaan, the ship left Mushi Olhu with a lot of people's goods.
The sons of Hussein Doshimeyna Kilegefan went to Rasdhoo island and then on to Thoddu in a small odi. While they were travelling, Ibrahim Didi said to the islanders that anyone who wanted to go to the haj could come along. Some people agreed; others did not.
They went back to to Kuramathi island on Rasdhoo atoll and ordered the islanders to load water, but they refused. The people from the vessel went ashore with a earthenware water pot and loaded water. (crossed out section begins) They went to the betel vine and pulled it out by the main stem and took the whole thing away. (crossed out section ends)
While they were leaving, Dhon Ahmed Didi wrote a letter to the king:
'I am leaving with a lot of people's goods. When I was married to your daughter, you took a lot of my goods. From that, you can pay people everything they are owed.'
Two of the people travelling with them sneaked away and hid in the bushes of Thoddu island for three days before returning to Male'. Rumours increased after they arrived. It was said that six or seven rebel supporters were in Male'. The king ordered the two who had returned, and the other alleged rebels, to have the skin flayed off their backs and sent them into exile. They were all brought out under the Punishment tree. Each one was flogged thirty or forty times and then they went to different islands.
Taxing coconut palms on Hadunmathi (Laam) atoll 1834
Later, two people were sent to Hadunmathi atoll to put marks on coconut trees. One of these men was Kihadhoo Kuda Ibrahim Takurufan, the other was called Gasim. Earlier kings and scholars had prohibited the marking (taxing) of coconut palms in Hadunmathi atoll.
When they arrived at each island, they ordered people to build them a house. After the house was built, they ordered men's wives and daughters to get beautifully dressed up and come to them carrying royal gift offerings. Everywhere they went, they asked people to fulfil their needs. They ate only chicken curry. The islanders brought them very well-prepared food and betel. All costs were borne by the people. At night after dinner, they would send for the women to sing and play the drums. They also sang bereki raivaru (love songs). If one of the islanders said they had some coconut palms, then the two men would go there and put marks on the palms. One half of the palm's production went to the king, the other half to the person who planted it. They did not include anything for the upkeep of mosques.
British at Bombay send Moresby to map Maldives 1834
While this was being done, someone came with a letter from the ruler of Bombay (the British governor). In that letter, after hamdh and salawath, prayers, regards, and praise appropriate for kings and expressions of love and friendship for Maldivians, it was written that an Englishman was being sent in a ship to the king:
'His name is Moresby, and the ship is called the Benares. He is our very close friend, and we would be very pleased if you help him. Be kind to him and look after him please. Englishmen like us do not know the general conditions in the Maldives. He is being sent by the government of Bombay to survey the position of the reefs and shallows, and the depths of the seas.
After this is completed, both small and large ships will have easy access and life will be less difficult and more profitable for your people. Trade will also increase if it is easier to come and go.
Moresby will stay for about two years to complete all this. During his stay, he will go to Colombo once a month to get all the things he needs. We would be very pleased if you would write to us about how these activities are going. Please provide him with whatever he needs. He will pay for whatever is given to him. If not, he will write a bill in our name, and when the bill is sent to us, we will pay the money.
The ship we sent will arrive before your odi. There is also a small number of gifts. Please kindly accept them. If someone attacks your people please send us a letter and we will help you.'
This letter was dated October 1834.
When Moresby came with this letter, the people were very frightened but they said nothing. He arrived in Male' and examined the area; going into the forts and checking them out. The ministers and many of the island people followed him. Moresby investigated the Big Fort's watchtower and climbed to the top. Then the captain asked to see the king but that was avoided by lies and tricks. Then Moresby measured the length and width of the island and the position of the reefs. The islanders became very scared.
The two people in Hadunmathi atoll marking the palms trees were ordered to cease and return to Male'. It was rumoured that the king was so frightened, he considered moving to another island. The people met and discussed this matter but they could not think of anything to do except 'walk with the big smoke'. At night, they walked with smoke to the various tombs, and during the day they followed the trail of the captain. He left after fifteen days when the king was ill and close to death.
Mohamed Muhibudeen Fandiyaru Manikfan returned to Male' from Arabia and king Mohamed Mueenudeen died on the night of Wednesday 21 January 1835. This king had lived for 55 years and ruled for 38 of them.
King Mohamed Imadudeen IV, 1835
His 19 year old son Mohamed became the new king, and he was named king Mohamed Imadudeen. This same year, Mulaku Mohamed Kateeb Naib Manikfan passed away on the night of Tuesday 10 February 1835.
This year, an Arab vessel carried some of the island gentry to the haj. They included Ahmed Manikfan and Ali Manikfan the sons of Ibrahim Ranabandeyri Kilegefan, and Kateeb Zakariya Didi the son of Ibrahim Sirajudeen Fandiyaru Manikfan. They went to Jidda and then to Mecca and performed haj. On their return journey, smallpox broke out in the boat and many people died. Among the dead was Ahmed Manikfan, the son of Ibrahim Ranabandeyri Kilegefan. In Hudayda, Zakariya Didi passed away on 30 May 1835.
After the throne had been given to Mohamed Imadudeen and his mother, news came of the people who had left Male' after disputes with the deceased King Mueenudeen. A report said they had lost their way after leaving Maldives for the haj, and arrived in Somalia. The people in that country had taken away almost all their belongings. From Somalia they went to Muscat, and then to Cannanore in India.
When they arrived, the Ali Raja treated them kindly and gave them food and clothing. After staying for some time, they asked to go to Minicoy and were sent there. (crossed out section begins) It was rumoured that in the kingdom of the Ali Raja, they asked the English for help to attack the Maldives, but this was not true. (crossed out section ends) While they were staying in Minicoy, a big ship from Maldives was sent to fetch them as friends. From Minicoy, they sailed to Cannanore to say a kind goodbye to the Ali Raja and receive permission to embark for Maldives. Ali Raja sent two of his ambassadors along with them. The Male' aristocrats arrived back at their island to a honourable welcome and were brought off the ship. Their houses and land were returned to them.
Then Moresby came back to Male', and landed with wonderful presents and things for the king, aristocrats, and ministers. Again, he tried to meet the king, but Mohamed Imadudeen went to Veyodhoshi palace with the aristocrats, ministers and the chief judge, and he sent Ahmed Doshimeyna Kilegefan for the English captain.. Moresby sent two navigators from the ship. They sat down on two chairs and were asked why they wanted to see the king. They said they wanted to stay on the island for a while. 'We would very much like a house, for rent or free.'
They were given the bench hall of Doshimeyna palace, and they returned to the ship and came back with their possessions and tools, and other people to stay with them. They all settled there.
Then the king ordered that a letter be written, replying to the previous letter from the English. The chief judge wrote the letter, it was read out and all agreed to send it. The letter was addressed to the Governor of Bombay, and read as follows:
'We have received the letter and also the gifts you sent. Your letter said the captain sent by you would measure the depths and shallows of the sea, check the position of the coral growths and reefs, and measure the length and width of the islands. Of these things, we are aware. He is happy here with us. We treat him very kindly. They have done what they came to do.We do not see from him any behaviour of which we do not approve, except on rare occasions. For example, when he left two people with us. We are a people who live on very small islands in the middle of the sea. It is not appropriate for people like you to stay in this sort of place. As you know, friendship and love between our peoples has existed since ancient times. This has ceased and now we are in this state of sadness. We would like to experience the same love and friendship we had before.'
This letter was dated June 1835 and sent to Bombay.
The two people who stayed in Male', and the people who came with them, tried to learn the ancient language and the modern language of the people. They tried to learn the languages by going into the mosques and drawing on paper the letters written on the gravestones. They showed the letters to people, and some people would read it aloud; others would not.
Then the English sent two books for the king and the chief judge containing the Bible's Old Testament written in Arabic.
During that season, many Christian ships came. Moresby went frequently between the Maldives and the mainland, and after returning he would disembark without the king's permission. He would not even pay a visit to the house of a minister or aristocrat! He would go to Dhon Ahmed Didi's place, and discuss everything with him. (crossed out section begins) This is what was happening! Just look at it and think about it! (crossed out section ends)
Insulting the chief judge 1836
During the second year of the king's reign, he issued orders to collect coral stones for the harbour wall. Traditionally, the system was for the chief treasurer to send instructions to the atoll chiefs to build twelve small odi. The boats were assigned to the kateeb, the chief judge, the ministers and the aristocrats.
Traditionally, the distribution of the odi was in accordance with a person's rank.
On condition that they provide expenses for the odi captain and crew, the highest-ranking person had first choice of the vessels. The last choices are left for those from the lowest ranks.
Pages 320 and 321 from the Tareek, showing crossed out lines and whole page, allegedly censored by Ameen Didi in the 20th century. The passages contain embarrassing remarks and details about the ancestors of Ameen Didi.
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(crossed out section begins) This time the odi were assigned according to rank, but without the chief judge being present. This was done purposely to make the judge feel powerless and humiliated. During the distribution, an odi was set aside for the judge without consideration for his rank. These people did not realise that there can be no dishonour for a person who Almighty God has raised in education and piety. The chief judge would not accept the odi, nor would he send anyone to collect it on his behalf. It became obvious the judge did not like the way things had been done.
Everyone came to the judge's house except the chief minister, who was unable to attend due to illness. At the judge's house, Ahmed Hakura Manikfan said, 'We acted without you in this matter because you are our judge. This work involves military personnel and therefore the person in charge should be the chief minister, because he is in charge of the military. And in matters relating to the wards, Henveiru should take the leading role. That's why we were first to choose an odi.'
The military personnel and aristocracy, even the ministers, did not understand that doing anything without the approval of the chief judge was immoral, even fighting wars.
The judge replied, 'Prior to this, I was unaware of that reasoning, no doubt this is due to my young age and immaturity. I noticed on the day I was given the judge's position that I was seated ahead of the chief minister. I believe I still hold that rank. If that is not the case, please let me know what my rank is.'
When he said that, everyone was surprised; no one knew what to say. People were quiet for two days. Then the chief minister's brother-in-law Dhon Ahmed Didi was sent the the judge's house and he said that the words of the judge were true. 'The gentry of the island are arguing about it,' he said. 'Please tell us what you want.'
'If what I said is true, then I am happy to solve this problem according to the wishes of the chief minister,' said the judge.
Ignoring the odi he had been given before, he chose another by sending someone on his behalf. That is what happened between the judge and the ministers. (crossed out section ends)
Moresby drills Maldives
Returning from one of his trips to the mainland, Moresby brought six rods of iron and steel. These rods were put into the ground, and drilled into the earth. Each rod measured about 4 metres. Moresby took these things to the islands in Hadunmathi (Laamu) atoll, taking measurements and surveying the seas, islands and reefs there. From there he went to Huvadhu atoll, and at Havaru Thinadhoo island, he used the rods to drill in an ancient well on the eastern side of the island. The sand brought up by the drilling was checked for mineral content. It was washed, examined and packed in pieces of paper. This work was carried out by thirty people over a period of seventeen days. When one rod disappeared, another was placed on top of it and drilling continued. Three rods went in this way, but as soon as the fourth one was placed in and turned, it broke off at ground level. They worked for three days to remove the rods, but nothing emerged. Moresby said that Satan must be holding the other end. They could not remove the rods because the ground was so hard. Then Moresby embarked and sailed away.
The English driven out of Male' by disease 1835
After some time, the door to the law of the infidels was locked again. It was Divine Will that the moment had arrived for Maldivians to re-establish their own laws. The two navigators who stayed in Male' became seriously ill, and it was thought they would not recover. The Englishmen asked the aristocrats to take them quickly to anywhere in Hindustan. The trip was organised, and by the time they left for Colombo in a small odi, they were unable to get up from their beds.
Dhon Ahmed Didi punishes his wife and her alleged lover
(crossed out section begins) While he was away in Minicoy, Dhon Ahmed Didi had made a vow that if he was able to return to Maldives, he would build a bathing tank in Thoddu island. He went along to Thoddu with his son to fulfil the vow. When he came back, there was a rumour that a group of men had spoken to his wife. It was said that one of them was Ibrahim Didi Famuladeyri Kilegefan, a descendant of king Ibrahim. He was summoned to be flogged with the cane.
Dhon Ahmed Didi questioned a servant who worked for his wife, 'Did you know about this?' When the servant said he knew nothing, he was hung up tied, beaten and intimidated until he said he knew something. He was taken to the judge's house along with another servant, but the judge was away in Thiladhunmathi atoll. Finding the judge's younger brother Ahmed Naib Manikfan asleep with the door locked, Dhon Ahmed Didi called out and woke him up saying, 'Ibrahim Didi has spoken to my wife. These two servants know about it.' When Ahmed Naib Takurufan looked out to check, he saw one of the servants had been beaten.
'There are a number of conditions that apply to witnesses,' Ahmed Naib said. 'Do not flog him on the word of these two witnesses.'
Dhon Ahmed Didi went away abusing Naib Manikfan and his elder brother (the judge) and Ibrahim Didi. He said that the judge and the people around him did not know how to provide justice, except to those with the goods to bribe them. 'I will do justice as I see it,' Dhon Ahmed Didi said.
Having said this, he approached a tall negro called Kurendhoo Baburu Ali, who was the slave of a navigator. Dhon Ahmed Didi told him to tie up Ibrahim Didi and his wife together, back-to-back. In doing this, Dhon Ahmed Didi was going against the law of the Prophet. To show people the power of his will, Dhon Ahmed Didi ordered the couple taken onto the streets. Then he said that if any of the descendants of king Ibrahim wanted to help them, let them come forward now. Ali Didi, the older brother of the Dhon Ahmed Didi, untied the couple and Dhon Ahmed Didi said he would not stay in the island where his enemy was living. His supporters put Ibrahim Didi on one of his odi, and then the king ordered the chief treasurer to send him to an island in Maalhosmadulu atoll.
Ibrahim Didi was transferred to another odi and the crew were given orders to get out of the harbour quickly. They were on their way when Dhon Ahmed Didi caught up with them in his own odi and dared Ibrahim Didi to come over onto his vessel. Ibrahim came over and Ahmed Didi said, 'I have only ugly things to say to you! You are a Didi, the son of a prince!' Then he kicked Ibrahim in the groin.
Ibrahim fell into the sea and swam back to the odi he was on before. He sailed off to exile in Kihaadhoo island. After a short time, he got permission to go to his mother's island of Himithi. (crossed out section ends)
During the fifth year of the king's reign, Dhon Ahmed Didi and his son Ali Didi prepared an odi to go to haj, and they left Male' with many people aboard on Monday 24 December 1838. Fifty-five people travelled on this odi. They performed haj without visiting Medina, and returned to Male' in the following year on Thursday 13 June 1839. Sixteen people died during the trip. Among the dead was Mohamed the son of judge Moosa Najmudeen.
On Thurday 18 July 1839, a ship was finished and launched. Construction of the vessel had begun during the second year of the king's reign. After setting up the first section, a person had been sent to Bengal to buy English rigging for the ship. (crossed out section begins) Servants and others who worked around the ship, were ordered to wear the caps and uniforms of sailors from past shipwrecks in the Maldives while they were working. (crossed out section ends) To learn the necessary skills, the king's master builder was sent to Bengal.
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Old man and girl, Male' early 1880s
H.C.P. Bell 1887
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During this period, popular behaviour included staying awake eating, drinking, and smoking all night, and sleeping during the daytime, until even the servants were outraged. People played instruments and drums, singing like the slave women of Hindustan. (crossed out section begins) Some religious scholars say that smoking cannabis causes a hundred and twenty diseases. (crossed out section ends)
Adam Nakhudhaa, who was imprisoned in Bengal during the reign of king Mueenudeen, was sent to learn the Parsi and Urdu languages. He went to Bengal and brought back many books and a person who understood what was in them. The man's name was Zahid Khan. This navigator was very well treated, and he stayed for a year before he went away.
Celebrating the Parsi New Year
The behaviour that used to take place included men and women socialising together. The king and his younger brother instructed their wives and sisters to tell the daughters of the aristocrats, the scholars and others, and the women around them, to wear beautiful dresses and present themselves night and day three times a year during the the Parsi new year.
When the women arrived, the king would come out with his entourage. They would collect water from the wells and bathing tanks and pour it over the women while rubbing them from their heads to their knees. Performing this immoral and perverse act, they had no shame for what God had created.
Indian singers welcomed by Male' aristocrats
Another habit of that time was when ships arrived, the harbour master was sent to the captains to see if there were any Hindustan women who could sing songs. These women would visit the houses of the royal families, and after being invited to a sumptuous feast they would be asked to sing. A very big crowd gathered and the king was present. Their men dressed up like the Hindustani concubines, and the audience couldn't see any difference between them and fourteen or fifteen year old girls. They partied and played the drums and oud until dawn. This would all take place in the presence of their wives, and brothers and sisters.
Island dispossession by atoll chief
In this same year, Moosa Malimee the son of Ali the master carpenter, came from Huvadhu atoll. He explained to the judge that he was a man from Huvadhu, born and bred in an island where he and his family had planted trees and coconut palms. While living there comfortably, they had been robbed of their island and all their possessions by the atoll chief. The man asked to speak to the king in an attempt to get the island back.
'There are many people to support and care for on the island. About twenty people live there,' he told the judge.
The judge took the complaint to the king and discussed the matter with him. The judge said that if the island was returned to those people, the king would receive God's blessing. The king accepted the judge's advice, and instructed that the people were to live in their island as they had before. The island was Kuramathi. (Translators' note: Kuramathi island on Huvadhu atoll had been officially abandoned years before in the reign of the previous king Mueenudeen. The only Kuramathi island now existing in Maldives is on Rasdhoo atoll.)
Moosa and the people with him had built up the island and lived there happily until Adam, the son of Makana Bandeyri Ismail Kaleyge, was sent there as atoll chief. He intimidated people and made pronouncements in a commanding voice. He sent men to remove Moosa and his wife and children from their island, and all six of them were put on a low-lying islet in the lagoon. This island was inundated when the tide was in, and there was only a small dry area at low tide. When sun came out and it got hot, they went into the sea. When the sun went down, they came up on dry land. After two days and nights of this, one of Moosa's friends came in a small raft and took them to a little island with some bushes. They stayed there for about a month, eating only fish. Then they went to Kanandhoo
in southern Huvadhu (Gaaf Dhaal) atoll and stayed in that island for a long time.
The atoll chief gave orders that they were not allowed aboard any vessel. This was to prevent the chief judge of Maldives from hearing about what was happening. It was not long before a small dhoani embarked secretly at night and sailed to Male'.
Moosa was very skilful at composing raivaru poetry. To keep the island he grew up in, Moosa composed a poem telling the story of the terrible circumstances of his life, and presented it in a book to a servant who handed it on to the king. On condition that he paid 640 cups of cowrie shells to the treasury every year, Moosa was given back the island. Moosa accepted the arrangement and left Male'.
The horse trader from Kabul 1840
In the sixth year of the king's reign, a horse-seller came from Sri Lanka. He said he was a descendant of the Prophet Muhammad, but it was rumoured he was a horse-trader from Kabul. He said he had come with a great present for the king - two white horses. He said he did not want a single paise from the king in return. The king accepted the gifts and expressed gratitude for them, and the trader was given valuable mats, shawls and dresses. In fact, many things were given as gifts.
When the trader was about to leave, he spoke the aristocrats and ministers. 'Don't you people know the protocols of kings?' he asked. 'If someone gives a present to a king even more things are given in return.' The king began to think it would be better to pay for the horses, but when he attempted to do this, the trader would not agree to anything less than 8,000 cups of cowrie shells delivered to Sri Lanka.
The king accepted the price and the cowrie shells buried during the time of the king's father by Hussein Bodubandeyri Manik, were dug up to pay for the horses.
Trader's son from Basra seeks compensation from Male' Maldivians for his father's losses, 1841
During the seventh year of the king's reign, a ship came from Cochin carrying two descendants of the Holy Prophet. One was blind. His name was Sayyid Abdul Rahman and he was a gentleman of Basra. He had studied nahuwu, faraa-ilu and a little bit of general knowledge. The other gentleman was from Mecca and his name was Sayyid Mohamed. When the two men arrived, the king treated them with great honour and they were provided with food and a place to stay. People held up umbrellas for them as they walked about, and others carried their shoes. The two gentlemen went to see the chief judge and showed him full respect. When the time had come for the two gentlemen to depart, Sayyid Abdul Rahman said to the judge that they had come to the island to meet the king and to beg his indulgence.
Sayyid Abdul explained that when they left their homeland and arrived in Bombay they heard Arabs say that Sayyid Abdul's father, Sheik Majid, had come to Maldives from Sri Lanka with trade goods and had stayed until the king robbed him. 'Would you please ask the king about this?' Sayyid Abdul said to the judge.
When the judge mentioned this to the king, all the ministers were summoned and asked about the problem and they said, 'Regarding the complaint he's made, there is a written document in the treasury house. Bring out the document and read it to the king.'
When the document was read, Sayyid Abdul listened and stayed quiet for a while. 'Now I understand that my father was not robbed and left with his goods,' said Sayyid, 'but where is the ship he arrived in?'
The ministers explained it was put in the harbour and there was no owner. 'Many days passed and it was falling apart, some parts ended up on land and others were carried out to sea by the current until everything was gone.'
'My father was well known among you,' said Sayyid Abdul. 'I have asked you about him because it is your moral responsibility to tell me about of what happened to him. Do you have anything belonging to him in your possession?'
Before Sayyid Kaleygefaan brought this matter up with the king, all the people of the island loved him very much. They asked him to stay a bit longer so that people could learn from him how to read the Koran, and nahuwa and faraa-ilu knowledge. There were very few scholars on the island because people were not educated, apart from learned people's relatives.
Four Maldivians sent to Azhar university in Cairo, 1842
Because of this situation, in the eighth year of the king's reign, four people were sent to the university of Azhar. One of them was Ahmed, the son of king Ibrahim's slave Salim Mohamed. During king Ibrahim's time, Salim was known as Kuda Tutu. The other student was Ibrahim, the son of Ali and grandson of Holhudhoo Mohamed Navin. During the time of that king, he was called Holhudhoo Navin's Ibrahim Fulhu. Two friends accompanied the students.
They all left in a trading odi on Monday 12 September 1842 for Bengal, hoping to study and learn the art of debate. Whatever they wanted, the Maldivian king provided.
Before this, in the time of the king's father, the young prince was hoping to learn to read the Koran with correct pronunciation and inflexions. His father said he could learn that from judge Mohamed Muhibudeen. The judge taught the future king to pronounce the letters properly and to differentiate the various sounds of the letters. The prince studied until he mastered it .
When his father died, he asked the judge to teach him astronomy. The judge replied that he did not know astronomy. 'If you would like to know what I learned from my teacher, then ask for that kind of knowledge.'
The king was not interested and instead asked the judge why he had not learnt astronomy. The judge replied, 'Almighty God would not condemn me for not learning that subject,' the judge replied. 'It was due to my desire to learn other things.'
Rugiyath Didi undermines her brother the judge
The king was now very upset that he had bothered to learn how to read the Koran, and he was angered by everything else the judge said. All this trouble took place because of the actions of the judge's full sister Rugiyath Didi. She told the king many bad things about the judge. She came between the king and the judge the same way Satan came between Adam and Eve.
In the judge's family there were three girls and two boys. One of the boys became the judge and the other was Zakariya Manikfan. The three girls were Rugiyath Didi, Zainab Didi and Zulaika Didi.
There was a brother by a separate mother. He was Ahmed Didi, the attorney general, and he was also known as Dhabugasdoshuge Didi. Due to an arthritis ailment, he was unable to walk. The judge had resigned from his position for ten years, after he strongly disapproved of something. Ahmed Didi was the judge during that time. Later, after the judge had returned, Ahmed Didi passed away in Maa-eboodhoo island on the 31 August 1864.
Before Rugiyath Didi married Ahmed Didi, she was married to Mulaku Naib Manik, the attorney-general and Maafannu ward kateeb. He was a learned student of the judge. Rugiyath Didi gave birth to two children by Naib Manik - a girl and a boy. The girl was Zulaika Didi. The boy, who was very young when his father died, was Hithigasdhoshuge Ahmed Didi, the Maafannu kateeb. Zainab Didi was married to Beeru Hassan Didi and their child was Malin Manikfan. Zainab Didi also married Landhoo Fandiyaru's Mohamed Manikfan and their child was Abdulla Naib Manikfan. Then Zainab Didi married Kalu Didi's Ahmed Didi and their child was Mohamed Didi. Zulaika Didi married Thoddu Handeygirin Takurufan and their child was Hawwa Didi.
The same way she got between the king and the judge, Rugiyath Didi did the same thing to the judge and Ahmed Naib Manikfan, saying, 'Younger brother, you should learn astronomy from your elder brother.' When Ahmed Manikfan died he had two daughters. One daughter, called Mariyam Didi was married to king Imadudeen and lived in Dhekunu house. Her mother was Daleyka Didi the sister of Fathmath Didi, the judge's wife.
The other daughter was Fathmath Didi. Her mother was Hawwa Manik the daughter of Haji Dhon Kokko.
In the same way she got between Naib Manikfan and the judge, Rugiyath got between Esa Naib Takurufan and the judge. Esa Naib Takurufan had studied under the judge and his father, and had continued to study under somebody else.
All of these people fell for Rugiyath Didi's tales. Rugiyath also sent her son Ahmed Kateeb Takurufan to the judge to study. This was during his father's lifetime.
When Naib Manik died, everyone agreed that education could not be acquired in Maldives so a trip was organised to the university of Azhar in Egypt, it was rumoured. They prepared to embark on the king's ship for Cochin. The king went aboard the ship the day they were due to leave. The day before, the king had refused to attend the haj farewell for them. They left in the royal odi for Cochin on Wednesday 8 November 1843. In Cochin, they hired the deck of one of Ali Raja's ships for 350 rupees and went to Arabia.
Comet 1844
Next year on Thursday night 22 February 1844, an upright comet was seen in the western sky. The tail was 18 inches wide and spread across the west from the noon to the afternoon sun. The top of the comet appeared to be slightly bent. It moved slightly each night, and stayed in the sky for about a month. Some thought it was a sign of good portent; others saw it as a sign of foreboding.
Epidemic in Male' 1844
A short time later, a deadly sickness broke out in Male'. Afflicted people would cry and scream in agony, and excrete foul liquid and pus. All medicine and care was useless. Although people were treated, they remained sick for many days and then died. If women who were three or four months pregnant caught the disease, they miscarried and lost their babies.
Fire in Giraavaru 1847
During the thirteenth year of the king's reign on Wednesday 27 January 1847, Giraavaru island was completely burnt. The fishermen were away catching fish and when they returned to their island they saw smoke, while down on the shore were the women and children. One child was missing, caught in the fire. The child was found after the blaze was extinguished. The body was burnt white, and it was buried.
In the same year, the king's brother Ibrahim passed away. He died of a sickness that caused a burning feeling between the chest and navel. The heat was so intense he thought he was cooking. Unable to get any relief from any medicine or treatment, he was in such a state that others could not come close to him due to the high temperature. He died on Tuesday 29 June 1847. Ibrahim had three wives. One was Mariyam Didi the daughter of Hassan Velana Manikfan. She was left with two royal sons. Another wife was Mariyam Didi the daughter of Thoddu Hassan Handeygirin Takurufan. She died on Friday 25 June. The third wife was a daughter of Ibrahim Didi, the son of Hussein Doshimeyna Kilegefan.
Overseas trading vessels destroyed in Male' lagoon fire, 1848
In the fourteenth year (1848) of this king's reign, the overseas trading ships outside the harbour wall were burnt, along with the sailing ships. One vessel belonged to the king. Three ocean-going trading odi belonging to Ahmed Didi the son of Hussein Doshimeyna Kilegefan, were burnt. Two other odi were burnt from among the Colombo fleet. People could not get anywhere near the fire and they stood back, suffering shock and fear. No one was able to put the blaze out.
Houses burnt in Thinadhoo island 1848
Also in this year, many houses were burnt in Havaru Thinadhoo island in Huvadhu atoll.
(This version of the Dhivehi Tareek ends here)
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