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Kuraish, and is said to be a descendant of Hubád, the son of Aswad. He and his ancestors ruled over tbis country, but the Kbutba is read in the name of the Khalífa. The climate is hot, and the date tree grows here; but there is neither grape, nor apple, nor ripe date (tamr), nor walnut in it. The sugar cane grows here. The land also produces a fruit of the size of the apple, which is called Laimún, and is exceedingly acid. The place also yields a fruit called Ambaj (mangoe), resembling the peach in appearance and flavour. It is plentiful and cheap.^[1] Prices are low and there is an abundance of food.
⁠The current coin of the country is stamped at Kandahár; one of the pieces is equivalent to five dirhams. The Tátarí coin also is current, each being in weight equal to a dirham and a third.^[2] They likewise use dínárs. The dress of the people of the place is the same as that worn by the inhabitants of ’Irák, except that the dress of the sovereigns of the country resembles in the trousers^[3] and tunic that worn by the kings of Hind.
⁠Multán is about half the size of Mansúra, and is called “the boundary^[4] of the house of gold.” There is an idol there held in great veneration by the Hindús, and every year people from the most distant parts undertake pilgrimages to it, and bring vast sums of money, which they expend upon the temple and on those who lead there a life of devotion. Multán derives its name from this idol. The temple of the idol is a strong edifice, situated in the most populous part of the city, in the market of Multán, between the bazar of the ivory dealers and the shops of the coppersmiths. The idol is placed under a cupola in the centre of the building, and the ministers of the idol and those

1. [Here there must have been a line omitted from the text as printed by Sir H. Elliot.]
2. [“Drachmam cum octava parte valentes.” Gildemeister.]
3. [ Gildemeister has “in crinibus et tunicis.” See Reinaud, Mem. sur l’ Inde, 237.]
4. The Ashkálu-l Bilád says “burj,” or bastion, which at first sight would seem a more probable reading; but the reasons assigned for reading the word “farj” are so strong, as set forth by M. Hamaker, in his note to the Descriptio Iracæ Persiciæ (p. 67), that we are not entitled to consider “burj” as the correct reading. [Quatremére concurs in reading “farj.” Jour. des Sav. See also Ibn Khurdádba and the account given in the Chach-náma.]