The Bangash leaders of Farrukhabad were Pathan mercenaries who came to Hindustan in the late 17th century, settling in Mau-Rashidabad in the Doab region of North India.

With Farrukhsiyar's victory, Mohammad Khan Bangash (c. 1665–1743) was raised to the rank of a commander of 4,000, given assignments on revenue in Bundelkhand to support his troops, and styled Nawab.

Like other emergent state-builders, Muhammad Khan proceeded rapidly to found his new city, Farrukhabad, as the centre for his household and those of his 22 sons.

[4] Bangash also settled in Farrukhabad his chelas (followers), the 'sons of the state' whom he recruited in great numbers from almost every social source—fellow Pathans, local rajas, Rajputs, Brahmins, Bamtela Thakurs.

[2] These favoured young men, whose loyalty seemed more predictable than that of troublesome and ambitious brother Pathans, were entrusted with great responsibilities: in the military, as soldiers, bodyguards and paymasters; in the household and even as revenue collectors and deputy governors of provinces.

With this formidable apparatus, Muhammad Khan Bangash entered his career as a powerful player in the political upheavals in Delhi following Farrukhsiyar's deposition in 1719.

For the promotion of commercial activities, they constructed many bazaars and mahallas (quarters), each devoted to a separate group of artisans or merchants.

The Bangash Nawab sent large sums of money to Kabul and adjoining areas via Lahore in order to invite his countrymen to come to Farrukhabad.

[2] Many khanqahs were built, and large sums of cash were distributed in order to entice the ulema, sufis and other intellectuals to settle in Farrukhabad.

According to a British intelligence gatherer named Pere Wendel, the reputation of Farrukhabad as a home for holy men during the Bangash period was such that the city became popularly known as "Faquirabad".

In this period Farrukhabad had fallen under the power of the Wazirs of Awadh and Fatehgarh formed an important outpost against the Maratha war bands.

The abolition of the mint ruined the native mercantile community and created an acute shortage of money, particularly among poor peasant households.

By contrast, Kanpur seems to have benefited from the decline of Farrukhabad and emerged as a major commercial centre during this period of depression lasting till the end of the 1840s.

Those who remained behind, after sustaining a siege of upwards of a week, were forced to abandon the fort, which had been undermined by the rebels, and to betake themselves to the Ganges.

[13] The main sources of information for the events that unfolded during the stormy days of the Mutiny are the British state accounts and first person reports by Europeans who were posted in different parts of India in that year.

We find that the news of the outbreak of Mutiny in Meerut reached Fatehgarh on 14 May 1857; and another week brought tidings of its spread to Aligarh.

Zardosi embroidery from Farrukhabad is exported to many international markets in Europe, North America and Middle Eastern countries.

[24] These observations made on the basis of the data obtained from investigations and official excavations are very sketchy, however, and the description of the archaeological remains visible on the surface are lacking in documentation.

[25] At Kampil, numerous architectonic stone remains can also be seen such as door-posts, architraves, etc., either engraved and decorated or simply squared, which can be attributed to the 8th–10th century AD.

The state museum of Lucknow preserves some of the most significant stone sculptures, damaged to varying degrees, and terracotta figurines found at the site of Kampil.

Data gathered up to now on the history of Kampil, and, in particular, the results of the excavation carried out in 1976, indicate the beginning of a settlement in the place no earlier than the 7th century BC.

Ancient literature dates Kampilya farther back in time and gives it an importance and a royal dignity which clearly contrasts with the results of the excavation of 1976.

The historical significance of Sankisa is bolstered by the find of an Ashokan capital, still found at the site near the highest still existing mound locally known as Bisai or Bisari Devi.

In his study of the site Alexander Cunningham had also recorded the Buddhist artefacts found in a nearby village called Pakna Bihar, a few kilometres east of Sankisa.

The villagers of Sankisa point to the ferry crossing on the kali Nadi, with the road beyond it leading to Mainpuri and from there to the Agra and Mathura region.

A winter street food, it involves roasting newly dug out batches of potatoes in a bed of sand heated in a huge cauldron over wood logs or cow dung cakes.

Following the sepoy mutiny in 1857, the locus of arts and culture moved to Rampur from Lucknow which ultimately emerged as the leading center of classical music in North India.

In 1936, Masit Khan, the head of the Gharana, moved to Calcutta with his entire family and this city has since remained the center of the Farrukhabad tradition.

Scholars from all over the Islamic world, from as far away as Iran, Central Asia and Arabia travelled to Farrukhabad to learn Persian, Urdu and Arabic with famous teachers of the city.

By the 19th century, Farrukhabad had emerged as an important centre of Hindi literature with notable personalities such as Mahadevi Verma representing the cultural and social ethos of the region.