[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [Persian and Urdu literature](https://indike.org/pramana/in.darkages.adab) › [Jawāmiʿ al-ḥikāyāt wa lawāmiʿ al-riwāyāt](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat) › Jámi'u-l Hikáyát (extracts) # Jámi'u-l Hikáyát (extracts) Translation of [Jawamiʿ al-hikayat wa lawamiʿ al-riwayat (Jawāmiʿ al-ḥikāyāt wa lawāmiʿ al-riwāyāt)](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat) - **Language:** English - **Date:** 1869 CE - **Translators:** [Henry Miers Elliot](https://indike.org/pramana/person/elliot), [John Dowson](https://indike.org/pramana/person/dowson) - **Extent:** 53 passages, 15,405 words - **Text:** complete digital text - **Source:** archive.org · The History of India, as told by its own Historians. The Muhammadan Period. The posthumous papers of Sir H.… · Public domain (published before 1930) ## Contents - [1 Stratagem of the Minister of King Fur of Hind.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.1) - [2 Rái Shankal and Bahrám Gúr.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.2) — 4 parts - [3 The Luris of Persia. \[I. iv. 17.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.3) - [4 Anecdote of Kisrá. \[IV. X. 5.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.4) - [5 Rái Jai Sing of Nahrwála. \[I. vi. 2.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.5) - [6 Rái Jai Sing of Nahrwála.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.6) — 4 parts - [7 A Hindu Merchant of Nahrwála.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.7) - [8 The Biter Bit. · \[I. vi. 19.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.8) - [9 Rái Gúrpál of Nahrwála. · \[I. vi. 33.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.9) - [10 March of the King of Zabulistan upon Kanauj. \[I. xii. 15.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.10) - [11 Rai Kamlu and the Governor of Zabulistan. \[I. xii. 18.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.11) - [12 Discovery of Treasure.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.12) - [13 The Herb which produces Longevity.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.13) - [14 Self-possession of an Indian Minister. \[I. xiv. 17.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.14) - [15 The Arming of Ya'kub Lais. \[I. xiii. 35.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.15) - [16 Ya'kub Lais and Rúsal.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.16) — 4 parts - [17 Surrender of Ghaznín to Alptigín. \[I. vi. 25.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.17) - [18 Bravery of Amir Subuktigin. \[I. liii. 24.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.18) - [19 The Vigilance of Subuktigin.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.19) - [20 Mahmud's Youthful Strategy.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.20) - [21 Sultan Mahmud and the Sister of Ayaz.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.21) — 4 parts - [22 Anecdote of Sultan Mahmud. \[I. xii. 9.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.22) — 4 parts - [23 Depreciation of Coin. \[I. xii. 14.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.23) - [24 Anecdote of Khwaja Hasan Maimandi.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.24) - [25 Anecdote of Mahmud.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.25) - [26 Mahmúd's return from Somnát. \[I. xii. 16.\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.26) - [27 Destruction of Robbers by Sultan Mas'ud.—I. xiii. 47.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.27) - [28 Poisoning a Band of Robbers.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.28) - [29 Conquest of Ghor by Sultan Mas'ud.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.29) - [30 The Punishment of Tuman.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.30) — 2 parts - [31 Anecdote of Sultdn Ibrahim. · II. XXII. 6.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.31) - [32 Death of Malik Arslan. I. v. 147.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.32) - [33 Muhammad Sam's Victory over Kola \[Pithawra\]](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.33) - [34 Equity of Muhammad Sam.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.34) - [35 Preface. — Death of Násiru-d dín Kubácha.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.35) - [36 A Rare Animal.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.36) - [37 A Description of the Rukh.](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.37) ## Text ### [1](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.1) \[Kism I. Bab xiii. Hikayat 46.\] It is related in the books of the people of Hind that when Fur the Hindu succeeded to the throne of Hindustan, he brought the country under his rule, and the Rais made submission to him. He had a minister exceedingly clever and intelligent, unequalled in ability and unsurpassed in ingenuity. This minister maintained a firm government and made himself most valuable to his master. Under him the power of the Brahmans was curtailed and their mummeries unheeded; hence they hated him, and conspired to overthrow him. They at length resolved to write a letter to Fur in the name of the deceased Rai to this effect:—"I am very happy where I am, and the affairs of my State are well administered, still I am distressed for the want of my minister, for I have no one like him to confer with,—you must send him to me." They sealed this with the royal signet, and gave it to one of the king's personal attendants, with directions to place it on his pillow while he was asleep. When the king awoke, he saw the letter, and having read it he sent for his minister and showed it to him, telling him that he must prepare for a journey to the next world. The minister evinced no repugnance, but expressed his willingness to go. He knew full well that the dead cannot write, and that they have no power to send letters and messengers, so he felt assured that this was a plot of the Brahmans. He said to the King, "Grant me one month that I may make preparation for my departure—to satisfy my enemies, redress some injuries, and bestow a few gifts and offerings on the meritorious, so that I may depart in peace." The King granted the respite. The minister then had a large hole dug in the open ground, and all around it he had quantities of firewood placed. He then had a tunnel dug from his house to this hole, and made its outlet immediately under the firewood. When all things were ready, the minister took leave of his master, who gave him a letter addressed to his father saying, "According to your command, I have sent my minister, and I am now awaiting further directions from you, for I will do whatever you desire." The King proceeded to the appointed place, the minister placed himself under the firewood, and the Brahmans set fire to it. The minister then went through the tunnel to his home, and remained closely concealed there for four months. At the end of that time, he one night sent information to the King that his minister had returned from the other world. The King was amazed, but the minister waited upon him, and kissing the ground, presented a letter written in the language of the King's father, which said, "You sent me the minister in compliance with my direction, and I am greatly obliged; still I know that your kingdom is going to ruin without him, and that all the affairs of State are in confusion, so I send him back to you, and make this request, that you will despatch the Brahmans to me, so that I may be at peace and your throne may receive no injury from them." When the King had read this, he called the Brahmans before him and made known to them the communication he had received. They were greatly alarmed, and saw that it was all a trick of the minister's, but as they were unable to expose it, they were all burnt. ### Rái Shankal and Bahrám Gúr. ### [2.1](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.2.1) \[I. II. 16.\] When Bahrám resumed the government, and again exercised a beneficial influence over his subjects, he desired to examine the country of Hindústán, and bring it under subjection. So he placed his army and country in charge of his brother Zasi, and clothing himself in the garb of a merchant he went to Hindústán. At that time the Rái of Hind was named Shankal, who in dignity and prosperity, in territories, treasures, and armies, excelled all the other Ráis. Bahrám arrived in his territory, and made himself acquainted with all its affairs. It happened that at this time a huge elephant made its appearance in the forest without the city, and so distressed the people that all traffic on the road was put a stop to. The King's men were unable to prevent this, but Bahrám went out against it, and, single-handed, killed it. This exploit being reported to the Rái, he called Bahrám before him, and asked him who he was, whence he had come, and for what reason he had hitherto kept aloof from him. These questions Bahrám answered by saying that he was a native of Irán, that he had fled thence to save his life, which had been attempted by the king of that country, who for some reason had become inimical to him. On hearing this, Shankal treated him with great kindness and received him into his especial favour. ### [2.2](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.2.2) Bahrám remained in attendance upon Shankal, until shortly after a powerful enemy rose up against and threatened the Rái, who, deeming himself not sufficiently strong to hold his own, wished to submit to, and become a tributary of his invader. This, however, Bahrám would not hear of, but, putting himself at the head of an army, expelled the enemy. This feat made his courage famous throughout Hindústán, and Rái Shankal, having witnessed his valour, and how by his aid the enemy had been overthrown, loaded him with honours. One day, Bahrám was drinking wine in the company of the Rái, and having become intoxicated, blurted out the following Persian verses:— "I am that ferocious lion; I am that huge elephant; My name is Bahrám Gúr, and my patronymic Bújabala." Shankal heard this, and becoming aware that his friend was Bahrám, he rose up, and leading him into the presence chamber, and kissing the ground before him, excused himself for his apparent neglect, saying, "though greatness is depicted in your countenance, yet I, through my blind folly, have hitherto been wanting in the respect due to so exalted a character. I stand before you stupified, and shall ever bless my fate, if you will but condescend to take up your abode at my residence, and grace my poor house with your august presence. I am altogether and devotedly at your service. Your orders shall be my law, even should you command me to leave my kingdom and become an exile." ### [2.3](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.2.3) Bahrám answered, "You have nothing to reproach yourself for; you have invariably treated me with the greatest kindness and hospitality, and have done all, nay, more than all, that could be expected. One request I would make of you. You have in your harem a daughter, whose beauty outshines the sun, and whose figure shames the cypress. Give her to me, by so doing our friendship will be more strongly cemented, and you will have laid me under the deepest obligation to you." Shankal promptly complied, and gave him his daughter in marriage, and many gifts and presents. He also made such magnificent preparations for the ceremony, that they became the topic of conversation amongst all people. Bahram, protected by the prestige of his name, returned to I'ran. His army and subjects came forth to meet him, and celebrated the joyous occasion by sacrificial offerings, almsgiving, and every sort of festivity. Bahram, gratified by the delight his subjects showed on his return, gave orders that the taxes of seven years should be refunded to them, and that for the ensuing seven years, all business should be set aside, and the people should give themselves up to complete ease and pleasure. ### [2.4](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.2.4) Accordingly, all devoted themselves to the pursuit of pleasure, and neglected their professions, and trade, and farming; in consequence of which, an utter stagnation of all commerce ensued. No grain was grown—a dearth followed, and the condition of the people was altogether changed. On seeing this, Bahram directed that the people should divide the day into two portions,—the first half was to be spent in work and business, and the other half in ease and enjoyment. This arrangement being carried out, the time flew by with lightning speed. ### [3](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.3) Bahram Gur, while out hunting, observed a party of shopkeepers diverting themselves in the evening with drinking in a boat without musicians. He asked them why they had no minstrels, and they replied that his Majesty's reign was a happy one for musicians, who were in great demand, and could not be obtained even for a high price. They themselves had offered 100 dirhams, but could not get one. Bahrám said he would consider the matter and provide for their pleasure, so when he got home he wrote off to Shankal requesting him to send a supply of them. Shankal accordingly sent 1000 sweet-voiced minstrels to Persia, there to dwell and multiply. The present Lúlis are descended from the colony which came over upon this invitation. ### [4](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.4) It is related that when Kisrá (Naushírwán) became king and inherited vast possessions, he sent an officer to Hindústán, entrusting him with the government of that country, and told him that he should rule with equity over the subjects and not distress them by tyranny and injustice, for until the people were made happy, the country could not be populated and his fame would never spread itself over the world. The first object in becoming a king is to obtain a good name. The officer promised to observe these precepts, and accordingly marched towards Hindústán. He had no sooner reached its borders, than he taxed the subjects and demanded one year's revenue from them. He exacted from them one-tenth of their property, and the people finding it too heavy for them to pay, objected, saying that the former kings had exempted them from such a payment, and they could not submit to such a rule. They therefore consulted with each other, and addressed a petition to Kisrá, containing a full representation of the case. Kisrá consequently ordered that it was but proper for them to follow the customs and rules of their forefathers, and any others ought not to be introduced. ### [5](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.5) Muhammad 'Ufí, the compiler of this work, observes that he never heard a story to be compared with this. He had once been in Kambáyat (Cambay), a city situated on the sea-shore, in which a number of Sunnis, who were religious, faithful, and charitable, resided. In this city, which belonged to the chiefs of Guzerát and Nahrwála, was a body of Fire-worshippers as well as the congregation of Musulmáns. In the reign of a king named Jai Singh, there was a mosque, and a minaret from which the summons to prayer was cried. The Fire-worshippers instigated the infidels to attack the Musulmáns, and the minaret was destroyed, the mosque burnt, and eighty Musulmáns were killed. A certain Muhammadan, a khatíb, or reader of the khutba, by name Khatíb 'Ali, escaped, and fled to Nahrwála. None of the courtiers of the Rái paid any attention to him, or rendered him any assistance, each one being desirous to screen those of his own persuasion. At last, having learnt that the Rái was going out to hunt, Khatíb 'Ali sat down behind a tree in the forest and awaited the Rái's coming. When the Rái had reached the spot, Khatíb 'Alí stood up, and implored him to stop the elephant and listen to his complaint. He then placed in his hand a kasída, which he had composed in Hindí verse, stating the whole case. The Rái having heard the complaint, placed Khatíb 'Alí under charge of a servant, ordering him to take the greatest care of him, and to produce him in Court when required to do so. The Rái then returned, and having called his minister, made over temporary charge of the Government to him, stating that he intended to seclude himself for three days from public business in his harem, during which seclusion he desired to be left unmolested. That night Rái Jai Sing, having mounted a dromedary, started from Nahrwála for Kambáyat, and accomplished the distance, forty parasangs, in one night and one day. Having disguised himself by putting on a tradesman's dress, he entered the city, and stayed a short time in different places in the market place, making enquiries as to the truth of Khatíb 'Alí's complaint. He then learnt that the Muhammadans were oppressed and slain without any grounds for such tyranny. Having thus learnt the truth of the case, he filled a vessel with sea water, and returned to Nahrwála, which he entered on the third night from his departure. The next day he held a court, and summoning all complainants he directed the Khatib to relate his grievance. When he had stated his case, a body of the infidels wished to intimidate him and falsify his statement. On this the Rái ordered his water carrier to give the water pot to them that they might drink from it. Each one on tasting found that the vessel contained sea water, and could not drink it. The Rái then told them that he had felt unable to put implicit confidence in any one, because a difference of religion was involved in the case; he had himself therefore gone to Kambáyat, and having made personal enquiries as to the truth, had learnt that the Muhammadans were the victims of tyranny and oppression. He said that it was his duty to see that all his subjects were afforded such protection as would enable them to live in peace. He then gave orders that two leading men from each class of Infidels, Brahmans, Fire-Worshippers, and others, should be punished. He gave a lac of Balotras to enable them to rebuild the mosque and minarets. He also granted to Khatib four articles of dress. These are preserved to this day, but are only exposed to view on high festival days. The mosque and minaret were standing until a few years ago. But when the army of Bálá invaded Nahrwála, they were destroyed. Sa'id Sharaf Tamim rebuilt them at his own expense, and having erected four towers, made golden cupolas for them. He left this monument of The Faith in the land of Infidels, and it remains to this day. ### Rái Jai Sing of Nahrwála. ### [6.1](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.6.1) \[I. xiii. 15.\] In the city of Nahrwála there was a Rái who was called Jai Sing. He was one of the greatest and wisest princes of the time Before his time there was no Rai in Guzerat and Nahrwála. He was the first man who possessed dominion and claimed sovereignty there. He ruled over the country with great gentleness, and controlled the other chiefs. When his fame had reached all quarters of the world, the Rái of Daur, who was the head of all the Ráis of Hindústán, heard of him and sent ambassadors to ascertain upon what grounds he had assumed royalty; for in former times there was no Rái in Nahrwála, which had only been a den of thieves, and threatening that if he did not relinquish his pretensions he would lead an army against him, and hurl the very earth of Guzerat into the air with the hoofs of his horses. When the ambassadors arrived and delivered the message, the Rái showed them the greatest civility and hospitality. One night the Rái changed his clothes, putting on such as were worn by soldiers, and having buckled a sword round his waist, he went out and proceeded to the house of a courtezan, and having bargained with her, he stayed in her house that night, but kept himself under control. When the woman was fast asleep, the Rái took away all the clothes and property he could find, and buried them in a certain place. He then turned homewards, but as he was going along he saw a weaver, who was engaged in weaving cotton. ### [6.2](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.6.2) He called him and said, "If to-morrow you are brought before the Rái, and are charged with having committed a theft in the night preceding, you first deny it, but afterwards confess and say that you buried the property in such and such a place. Rest assured that you shall receive no harm, but shall be made happy by my reward." Next morning, the Rái mounted an elephant, and the ambassadors of the Rái of Hind rode out with him, intending to go to the forest. When they had gone a little way, the Rái saw the courtezan worrying the chief police officer of the city, and saying, "Last night my clothes were stolen; find out who the thieves were, or make good the loss." The Rái asked what the woman was saying, and what she was complaining about. He replied that she complained of a man who came to her house in the previous night, and consorted with her, and when she was asleep stole her clothes. I want time to find the thief or the clothes, but she will not hear of any delay. The Rái said, "She is right. She had only those clothes, and it is your duty to be vigilant, and as you have been negligent you must pay the penalty." The police officer replied, "It is as the king says; still if a man goes at night to the house of a prostitute and carries off her clothes, how am I to blame? ### [6.3](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.6.3) I promise, however, that if I do not find the thief within a week I will pay the value of the things." The Rái replied, "You must find the thief instantly, or I will punish you as a warning to others." The police officer said it was not in his power to produce him. The Rái asked him, "Would you like me to find him?" and the poor man replied, "Yes." There was an idol of stone in Nahrwála resembling a negro. The Rái told the ambassadors that this idol was obedient to him. He then made a signal to it, and waited a moment, then turning his face towards the ambassadors he said, "Do you see this negro?" They said, "We see nothing." The Rái then addressed it, saying: "A theft was committed last night, and the clothes of a prostitute were stolen; tell me where they are." After a short time he exclaimed, "They are buried in such and such a place." People proceeded to the spot, and there found the things which had been stolen. The police officer said, "If the Rái would be pleased to give the necessary directions the thief also might be caught and punished." The Rái answered: "The idol says you have recovered the stolen goods, what more do you want?" The police officer still pressed the point, and the king replied, "The idol says he will direct you to the thief if you will promise to pardon him." The officer gave the required promise, and the king then said, "The idol says that a weaver who dwells in such and such a place was the thief." The weaver was brought forward. ### [6.4](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.6.4) At first he denied the theft, but at length confessed, and told them where he had buried the clothes. The ambassadors were surprised at this. Some days after, Jai Sing Deo said to the ambassadors, "Go and tell your master that I have a slave who, if I give him the order would bring your master's head to me in a moment; but as he is a great king, and his territory is a long distance off, I will not molest him. If, however, he again shows hostility, he shall get the punishment he deserves." The ambassadors returned and related all the circumstances to their master. The Rai of Daur was much alarmed, and sent him great presents. By this artifice the Rai of Nahrwala gained his purpose, without shedding the blood of a single man. ### [7](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.7) \[I. 11. 12.\] In the city of Nahrwala there lived a Hindu merchant who having deposited nine lacs of Balotras in the hands of a certain person, after some time died. The trustee then sent for the merchant's son and said, — Your father left with me nine lacs of Balotras. The son replied that he knew nothing about it, but that there would probably be mention made of the transaction in his father's accounts. These he sent for but could find nothing about nine lacs! on this he observed: "Had my father entrusted anybody with so large a sum, surely mention would have been made of it in his account book; this not being the case, I cannot feel myself justified in taking possession of the money." The trustee urged the youth to take the money, but he still refused, and the contention grew hot between them. At last they agreed to refer the matter to the arbitration of Rai Jai Sing Deo, who gave it as his opinion, that since the two could not agree as to the disposal of the money, it was advisable that it should be expended on some work of lasting utility, so that the real owner would reap the reward of virtue and charity. Accordingly, the 'nine-lac reservoir," the finest in the world, hitherto unsurpassed by all that the cleverest and wisest have executed or imagined, was built; and remains to be seen to this day. ### [8](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.8) A certain Rái of Hind conferred on his brother the chieftainship of Nahrwála. This brother was of an exceeding cruel and wicked disposition. He made counterfeit dirhams and circulated them in different parts of the country. After the lapse of some time, a certain person became acquainted with this dishonest act, and reported it to the Rái, who, on hearing it, sent a powerful force which captured and sent this brother to him. It happened curiously enough, that this brother had given one of his servants some poison with instructions to go and seek employment in the Rái's kitchen, and, when opportunity offered, to administer some of the poison to the Rái, in order to procure his death, so that he himself might succeed to the vacant throne. On his employer's capture and imprisonment, it occurred to this servant that, as things had so fallen out, it was advisable that he should inform the Rái of the circumstance. So he went to the king and having showed him the poison, told him of the plot his brother had laid against his life. On hearing this, the Rái returned thanks to Almighty God for his great escape, and punished his brother for his intended crime. Thus by this act of royal justice was he saved from assassination, and the fame of his goodness spread abroad through all nations. ### [9](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.9) The following is one of the most interesting stories relating to the people of India. There was a Rái of Nahrwála named Gúrpál, who surpassed all the other rulers in Hindústán in good qualities and amiable disposition. Before he had been raised to the throne he had passed many of his years in beggary, during which period he had experienced all the vicissitudes of fortune, having shared both its smiles and frowns, and endured all the miseries of travel. When he obtained power he exercised it with a right appreciation of the duties of a ruler, remembering his own days of adversity he afforded full protection and justice to his subjects, ruling with impartiality and equity. It is said that one day having left the city, he rode into the surrounding country on an elephant. While looking about him, his eye suddenly fell on the wife of a washerman who was going to the jungle to wash clothes. She was dressed in red, and of surpassing beauty ; all who beheld her became passionately in love with her and lost all control over themselves. The Rái overcome by the feelings her beauty excited in his heart, turned his elephant towards her and was tempted to let his passion get the mastery over his better feelings. Suddenly he came to himself, and, restraining his wrongful desires, said, "O passions you are doing wrong, beware. Good never comes to him who does ill." He then turned back filled with remorse, and assembling all the Brahmans, he ordered them to prepare fuel, declaring his intention of burning himself alive. The Brahmans asked him what sin he had committed. He then told them of the wicked desires he had entertained in his heart. The Brahmans having heard his relation, said that they undoubtedly must burn him, and that even then the expiation would be incomplete. For he was king, and his power supreme ; if he could not restrain his passions, then in a short time all the female inhabitants of the city would become degraded and all the offspring illegitimate. It was right, therefore, that he should immolate himself, and by so doing, obtain forgiveness for his sins, and enter into eternal life. Wood was then brought, and a funeral pile having been made, it was lighted. When it was thoroughly on fire and the flames mounted high, then the Rái made preparations to throw himself into the midst, but the Brahmans prevented him, saying : "The work of expiation is complete, inasmuch as the fault was of the mind and not of the body. The innocent should not be punished for the guilty, had your body been a participator in the crime, then indeed it had been necessary to have burnt it also. Your mind has already been punished and purified by fire." They then removed the Rai from the pyre, and he in celebration of this sacrifice, gave as a thank-offering one lac of Balotras, and bestowed large sums in charity. "If a king be just, although he be an infidel, His country will be secure from all injury and loss." ### [10](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.10) In the early part of their career there was friendship between the King of Zabulistan and the Rai of Kanauj, but it ended in animosity and war. The King of Zabulistan marched against Kanauj with a large army. The Rai called together his advisers and asked their opinions, when each one spoke to the best of his ability. One of them said that he had a decided opinion on the matter, but he could only speak it in private. The Rai ordered the council chamber to be cleared, when the minister said: "War is attended with great dangers, and the result is doubtful; the best thing the Rai can do is to inflict punishment upon me and to drive me forth in disgrace to the highway, so that when the enemy shall approach, I may be taken to act as his guide. I will then lead them into the desert so that all may perish with thirst, and you will thus be relieved from all apprehension. The Rai praised him for the proposition he had made, and a few days after he put it in execution, giving orders for him to be expelled the country. The Hindu then went and placed himself in the way of the King of Zabulistan, and when the king drew near with his army, the Hindu made his case known. The king said "How can a minister who has been thus treated have any kind feeling towards his persecutor?" The Hindu said, "All this was done on the absurd suspicion of my being friendly to you." He then added, "From this place where you now are to that where the Rai is, the distance is eleven days' journey by the desert, but no one besides me knows the road, and the Rai feels secure that your army cannot make the passage; if, however, you will assure my life and will hold out promises and hopes of reward, I will lead you by that way and enable you to take the Rai by surprise." The king gave orders for his army to provide eleven days' provision of grain and water, and plunged into the desert. After marching twelve days their water was exhausted, and they nowhere found a trace of any. The king called for the Hindu, and asked how it was that they had not come to any water. He replied: "I have accomplished my object in bringing you here, and have discharged my duty to my master. You are now in the middle of the desert, and no water is to be found within eleven days march—my work is done, do with me as you please." A cry arose from the bystanders, and a commotion broke out in the army. The king in the extremity of his despair mounted his horse and galloped in all directions. He perceived a hillock crowned with verdure, and joyfully directed his men to dig a well there. When they had sunk about ten yards they came upon some excellent water, at the sight of which the king and all his army gave thanks to God. Each man dug a well in front of his tent, and gained new life. The king then called together his elders, and asked what ought to be done to the man who had misled them. They all declared that he ought to be put to death with the most cruel tortures, and each one specified some particular mode of torture. But the king said, "My judgment is that you should give him a little water and let him go. What he has done has been out of pure devotion to his lord and master; to save him he has risked his own life. He has done what he intended, but our good fortune has rendered his scheme abortive." So they gave him water and permission to depart. The story of this incident spread, and through it the whole country of Kanauj was secured to him, and the people bowed their heads in obedience. ### [11](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.11) It is related that 'Amru Lais conferred the governorship of Zabulistan on Fardaghan and sent him there at the head of four thousand horse. There was a large Hindu place of worship in that country, which was called Sakawand, and people used to come on pilgrimage from the most remote parts of Hindustan to the idols of that place. When Fardaghan arrived in Zabulistan he led his army against it, took the temple, broke the idols in pieces, and overthrew the idolaters. Some of the plunder he distributed among the troops, the rest he sent to 'Amru Lais, informing him of the conquest, and asking for reinforcements. When the news of the fall of Sakawand reached Kamlu, who was Rai of Hindustan, he collected an innumerable army and marched towards Zabulistan. Upon hearing of this march, Fardaghan secured several Hindus and sent them to Hindustan. These men entered the camp of Kamlu and reported to him that when Fardaghan had conquered Sakawand, he immediately despatched people to different quarters of the country, calling for additional forces, knowing that the Hindu would certainly endeavour to take revenge. The result was that an army of Muhammadans had been collected around him, such as would coerce the very ends of the earth. Behind him also the army of 'Amru Lais was advancing, with the design of leading their antagonists into the defiles and there slaughtering them all. When Rai Kamlu heard this intelligence, he halted where he was, and was very cautious in his movements. In the mean-time, Fardaghan received reinforcements from Khurasan, such that the enemy had not the power to cope with. By this ingenious device he succeeded in his object. ### [12](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.12) \[I. vi. 11.\] There is a story to be found in some Hindu works, that a man having bought a house from another, began to make alterations in it. While prosecuting these he happened to light upon a concealed treasure. He took the money to the former owner, and said, "I have discovered this treasure under the wall of the house I purchased from you." The man replied — "I sold the house just as I bought it, and know nothing about the money. I cannot take it, as I do not believe myself to be entitled to it." On this they both agreed to go to the king and deliver the treasure up to him, that he might expend it on some work of public utility. Accordingly they went, and having represented the whole case, made the money over to the king. On this the king exclaimed — "You are people of the middle class, and meddle with what does not become you. I am entrusted with the responsible duty of managing and adjusting the affairs of my subjects, and to me God has entrusted the reins of government. How can I take this charitable money?" The men replied, "You are the king, and we come before you in this difficult case, in order that it might be settled by your justice and equity." The king then told them to make some marriage arrangement between their families. It happened that the seller of the house had a daughter, and the purchaser a son, so the daughter of the former, with the money in question as dowry, was given in marriage to the son of the latter. The king from an innate sense of justice, would not suffer the skirt of his robes of equity and righteousness to be soiled by the dirt of oppression and dishonesty. ### [13](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.13) \[I. vi. 14.\] I have read in a book that certain chiefs of Turkistán sent ambassadors with letters to the kings of India on the following mission, viz. : that they, the chiefs, had been informed that in India drugs were procurable which possessed the property of prolonging human life, by the use of which the kings of India attained to a very great age. The Ráis were careful in the preservation of their health, and the chiefs of Turkistán begged that some of this medicine might be sent to them, and also information as to the method by which the Ráis preserved their health so long. The ambassadors having reached Hindústán, delivered the letters entrusted to them. The Rái of Hind having read them, ordered the ambassadors be taken to the top of an excessively lofty mountain, and then he told them that, when the hill on which they then were should be rent asunder and thrown down, then he would give them their answers, and permission to return to their own country. The ambassadors on hearing this became greatly alarmed, and despaired of living to revisit their home, relations, and friends. They pitched their tents in the valleys, and fervently prayed to Almighty God for deliverance from their troubles. They spent their whole time in offering up prayers to heaven. In this manner a long time passed. At last having one day offered up their prayers to God most earnestly, they observed the mountain shaking. The sorrow of their hearts had moved the heart of the mountain. It began to totter, and presently its lofty summit toppled over and fell to the ground. Having lifted up their voices in praise and thanksgiving to God, they informed the Rái of what had occurred. The Rái said "this is my reply to your mission. Though you are few in number, having given up your minds to prayer, by the force of your devotions you have caused the mountain to fall down. Your kings rule tyrannically, so that the people pray earnestly for their destruction, and by means of their prayers they at last blast the prosperity and annihilate the power of their oppressors. It is the paramount duty of all those in whose hands authority and power are placed, to walk in the path of justice and benevolence, in order that those who are weak should be strengthened and protected by the law, and that those who are wealthy should enjoy their riches in peace and security. Wealth is but a faithless friend, and life but an uncertain companion; neither one nor the other is enduring and permanent." ### [14](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.14) A certain Indian prince had in his employ a minister remarkable for his learning and wisdom. The prince had also some slave girls, who were most elegant and beautiful, and possessed of every imaginable charm. One day the minister went before the king while these slaves happened to be in attendance, for the transaction of certain business. The minister cast an eye of love on one of them, and then perceived that the prince was observing him. He therefore still kept his eye fixed in the same direction. For twenty years he continued in the prince's service, and every time he went into the presence he kept his eye fixed in that direction. By this means he allayed the royal jealousy, as the prince thought that the glance he had observed was not intentional, but merely the effect of a natural squint. ### [15](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.15) At the commencement of the career of Ya'kub Lais, a body of his friends bound themselves to raise him to the dignity of chief. When Salih Nasr had taken Sistan, and become powerful, they observed to Ya'kub that Salih had grown strong, and that if he did not take heed at once, he would not be able to do much afterwards. Ya'kub consulted with an old and wise man in this matter, who said, "It is as your friends have told you, something must be done instantly." Ya'kub then asked him what steps he should take, and the old man replied that there were two divisions of Salih's army — one the Sanjaris, the other the Bustis, and the best thing he could do was to irritate the Sanjaris by telling them that though battles were won by their hard fighting, the plunder obtained by the conquests was carried off by the Bustis. "By your persuading them of this," said the old man, "hostility will be created between them. They will separate from each other; and in all probability the Sanjaris will come over to you, because they are fully aware of your skill and address, and of the courage you have shown in battle; they are also conscious of your having saved them from the Khárijis." Ya'kub acted upon this advice, and so worked upon the Sanjaris, that enmity sprung up between them and the Bustis, and Salih Nasr found himself in a very precarious situation. The Sanjari troops went over to Ya'kub, and when Salih Nasr saw that affairs were come to extremities, he proceeded with his army of Bustis towards the enemy. Ya'kub, Ibrahim and Hafz came forward and encamped at the pass of Ghanjara. Ya'kub resolved to make a night attack, and Sálih being apprized of it, fled in alarm towards Bust. Thus did Ya'kub, by a clever stratagem, obtain the victory over his enemy. ### Ya'kub Lais and Rúsal. ### [16.1](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.16.1) \[I. xiii. 21.\] Almighty God endowed Ya'kub Lais with a very lofty mind so that he rose from the most abject position to the highest pitch of glory and prosperity. He encountered many dangers and passed through great difficulties, till at length he aspired to the acquisition of dominion. When Salih Nasr fled from before him, he went and joined Rúsal, and excited him to collect his troops and march against Ya'kub Lais. Rúsal assembled his armies, and placed Sálih Nasr at the head of the foremost division. Ya'kub Lais on receiving the intelligence, called together some old and experienced men and asked their advice as to the means of repelling the invasion of Rusal. They advised him to oppose the enemy, and represented that although he had a small force, yet he ought to trust in the help of God, and resort to every wile and stratagem to harass his opponent, but not to engage in a pitched battle. When Ya'kub reviewed his army, it was found not to consist of more than three thousand horse. However, he proceeded to oppose Rusal, and when he reached Bust, people derided him, saying, "How can he fight against Rusal with this small number of horse." Ya'kub Lais now had recourse to stratagem and deception. He sent one of his confidential servants to Rusal with a message to say that, he wished to come and meet him, and render him homage ; ### [16.2](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.16.2) he knew he was not able to cope with such a potentate, but that if he should tell his people that he was going to meet Rusal, they would not obey him, and might possibly kill both him and his dependants. He had consequently told them he was proceeding to give battle to his enemy, in order to induce them to accompany him ; but that when he should join Rusal and make his submission, they must perforce follow his example. When the ambassadors of Ya'kub came to Rusal and delivered the message to him, it was very agreeable to him, because he was greatly harassed by Ya'kub, who continually made incursions into his country, and attacked it in different directions. He made the ambassadors welcome, and sent messages to Ya'kub, giving him many kind promises and holding out hopes of preferment. Ya'kub despatched his messengers one after the other, and to prevent his followers from being disheartened he told them that he had sent the messengers to reconnoitre the enemy's army. When both the armies came in front of each other, Rusal called Sálih Nasr and told him that as the enemy had come to proffer his submission, there must be no fighting. A day was fixed for a parley between the parties. It was not the habit of Rusal to ride a horse, but he used to sit on a throne which a party of his servants carried on their shoulders. When both the armies were drawn up in array, Rusal seated himself upon his throne and ordered his troops to stand in line on each side of it. ### [16.3](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.16.3) Ya'kúb with his three thousand brave horsemen advanced between these two lines, and his men carried their lances concealed behind their horses and wearing coats of mail under their garments. The Almighty made the army of Rúsal blind, so that they did not see the lances. When Ya'kúb drew near Rúsal, he bowed his head as if to do homage, but he raised the lance and thrust it into the back of Rúsal, so that he died on the spot. His people also fell like lightning upon the enemy, cutting them down with their swords, and staining the earth with the blood of the enemies of religion. The infidels, when they saw the head of Rúsal upon the point of a spear, took to flight, and great bloodshed ensued. The bride of victory drew aside her veil and Ya'kúb returned victorious. Next day six thousand horsemen of the infidels were sent prisoners to Sístán. He also placed sixty of their officers on asses, and having hung the ears of the slain upon the necks of these officers, he sent them in this manner to Bust. In this conquest he obtained such immense treasure and property that conjecture cannot make an estimate of them. ### [16.4](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.16.4) Sálih Nasr fled from the field and went to the king of Zábulistán. His troops deserted him and joined Ya'kúb, who, after he had secured peace to the country, sent a messenger to the ruler of Zábulistán requesting him to surrender Sálih Nasr. His request was complied with; and when Sálih came, Ya'kúb put him in prison, where he died. The hostility which the people of Bust had shewn to Ya'kúb, he now retaliated upon them. He fixed the same poll-tax upon them as was levied from the Jews, and this was collected with severity. This victory which he achieved was the result of treachery and deception, such as no one had ever committed. ### [17](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.17) When Alptigín, the master of Subuktigín, deserted the Sámánians and went to Ghaznín, they were by his departure reduced to great destitution, and serious disturbances broke out in the country. We will make mention in the proper place of this occurrence, as well as of his reasons for separating himself from them. On his reaching Ghaznin, the garrison shut themselves up in the fort and refused to surrender to him. He, therefore, pitched his camp without, and speedily possessed himself of the suburbs and surrounding country. There he exercised his power with such impartiality and regard for justice, that the people around were in the enjoyment of perfect peace. One day he was going along the road when he perceived a party of his servants coming from a village, with poultry slung from their saddle-straps. Having stopped them, he enquired how the fowls came into their possession. They pretended that they had purchased them in a neighbouring village. On this Alptigin sent a horseman to the village with instructions to bring the head man of it into his presence. When he was brought, Alptigin asked him whether the men had bought the fowls or seized them by force. The man appeared desirous of hiding the truth, so Alptigin told him to tell the truth on pain of punishment. The man then said, "When a Turk comes into a village he does not buy fowls but always takes them by force." On hearing this, Alptigin gave orders that the culprits should be punished with death. Those around implored mercy, and entreated that some lesser punishment than death might be inflicted on the thieves. He complied with this request, and ordered the offender's ears to be bored and the birds to be suspended from them by a string tied to their legs. This having been done, the birds, in struggling to escape, so flapped and beat with their wings the men's heads and faces that blood flowed copiously from the wounds inflicted. In this condition they were paraded through the army. The news of this act of justice having reached the ears of the people, they all assembled together, and agreed that a man so upright and just was worthy to be their ruler. That very evening they went to him and agreed upon the terms of capitulation. The following day the city was surrendered. So, by this one act of judicious impartiality he became possessed of the city of Ghaznin, which rose to be the shrine of prosperity and abode of wealth. ### [18](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.18) When Bilkátigín went towards Ghaznin, the Sámánians were informed that the Turks were coming from Khurasan. He (the king) sent his minister, Abu Is'hak, with a large body of men, and another force also to stop the advance of the enemy. When information of this design reached Bilkátigín, he despatched Subuktigín with his followers to frustrate it. Subuktigín observed that the passes were narrow and difficult, and that his enemies were acquainted with them, while he was a stranger. He therefore considered it advisable to employ stratagem in resisting them. So he proceeded to the head of one of the passes and there formed three ambuscades, in which he placed some of his men, while he with another party advanced into the pass. When the enemy saw the smallness of his force they came out and attacked him. Subuktigín pretending to fly from before them, induced them to leave the passes in which they were posted, and they were thus drawn out into the open plain. Amir Subuktigín then made such an attack on them that the earth shook, and the enemy fled with precipitation to seek safety among the passes. Subuktigín then let loose his three ambuscades, and these falling on the foe ere they reached the defiles, not one of them escaped. Subuktigín then cleared the passes of the enemy's men, and he (Bilkatigín) having witnessed the dauntless courage of Subuktigín, spoke of him in terms of admiration. He went through the passes in safety, so that not a single camel was missing; and this was solely attributable to the judgment of Subuktigín. ### [19](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.19) \[II. XV. 6.\] When Bilkátigin came from Khurásán to Ghaznîn and took possession of the country, the chief of it, Abú 'Alí Kubak, abandoned it. Bilkátigín soon gave himself up to debauchery, and entrusted Subuktigín with the management of the city. In this high post, Subuktigín discharged the duties with great efficiency and courage, and with all vigilance and care. One day, Amír Bilkátigín took wine, and held a great carouse, and from early dawn to midnight was engaged in drinking. He also endeavoured to persuade Subuktigín to drink, but without success. When the curtain of darkness was drawn over the face of the sun, Amír Bilkátigín fell into a sound sleep, but Subuktigín was very watchful and his eyes were open like the stars. Suddenly he heard a noise which proceeded from some corner, and immediately after it was followed by an uproar. With lamps and torches he went in that direction, and then he saw a body of armed men standing in the street, ready to raise a tumult. He demanded, in a loud voice, who they were? They gave an incoherent reply. Subuktigín threatened to attack them, when they were constrained to confess that a body of malcontents had conspired to make a rising that very night, and, as a sign of their success, to light a fire upon the roof of the fort. At this signal, Abú 'Alí was to bring up his force, capture Bilkátigín and his adherents, and drive all his troops out of the country. Subuktigín, on hearing these words, killed four men upon the spot and rushed out of the fort. He found a large number of men assembled in arms, who were waiting for Abu 'Ali Ktibak. He put them all to the sword, and then advanced against Abu 'Ali. He took his brother prisoner, and then returned to the city. When morning dawned, Amir Subuktigin brought some of the insurgents, with the heads of some of those he had killed, to Bilkatigin, and related the whole story of the transactions of that night. The Amir expressed admiration of his conduct, and considered him worthy of great favours; and because he was very cautious and never negligent of his enemy, he appointed him his deputy and elevated his rank above that of all his equals. He also rewarded his companions with five hundred thousand dirhams. All this was the fruit of watchfulness. Wise men know that vigilance is necessary in all circumstances. ### [20](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.20) \[IV. XX. 6.\] It is related by Abu-n Nasr 'Utbi in his work called Tarikh Yamini, that the King of Kabul made war upon the Muhammadans at the beginning of the career of Nasiru-d daula Subuktigin. When intelligence of this war was brought to the Amir Nasiru-d din, he called out his forces from Khurasan to oppose him. Sultan Mahmud was then about fourteen years of age. Amir Nasiru-d din summoned his officers and consulted with them upon the plan to be pursued. Amir Mahmud gave it as his opinion that the best course was to go in advance of the army and seek a strong place in the mountains, where they might make themselves secure, and from whence they might make nocturnal and unexpected assaults upon the enemy. They would thus prevent the foe from advancing against them, and distress him with incessant raids. The counsel was approved by all, and Amir Nasiru-d din advanced and occupied a position near Baghru. The King of Kabul marched thither with a countless army, and for some time the opposing forces encamped there. One day a woman of the neighbourhood came to Amir Nasiru-d din and told him that there was a spring not far off in the mountains which had this property, that if filth was cast into it the sky became overcast, snow and storms followed, and the weather became so cold that no one in these parts could endure it. This cold and foul weather would last as long as the filth remained in the fountain. He sent and had some dirt thrown into the spring. Cold and stormy weather followed. The army of Hind was reduced to extremities, and the Musulmans were completely victorious. ### Sultan Mahmud and the Sister of Ayaz. ### [21.1](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.21.1) \[II. xxi. 8.\] It is said that Sultan Yaminu-d daula Mahmud Subuktigin had been long enamoured of the sister of Ayaz — he was sincerely attached to her, and anxious to espouse her. But it occurred to him that he might by this act incur the reproaches of the neighbouring kings and princes, and forfeit the respect and esteem of his own servants. This apprehension he entertained for a long time. Abu Nasr Mishkani says — " I was one night in attendance on the king, and when all the assembly was gone, he stretched out his legs and ordered me to 'shampoo' them. I knew that he certainly intended to tell me some secret. At last he said, 'It is a maxim with wise men that there are three people from whom a secret should not be concealed, viz. : a skilful physician, a kind preceptor, and a wise servant. I have been long greatly perplexed, but I will this night unburden my mind and learn your opinion on the matter.' I observed, 'I am not worthy of the high honour done me by the king, but as he, in his high wisdom has determined it, I will to the best of my ability represent what may appear to me as good or evil in the matter.' The king said, 'It has long been a secret within me, that I am desirous of espousing the sister of Ayaz. But will not the neighbouring kings call me a fool and low-minded, and will not you also, my servants and slaves, speak ill of me in respectable society. I ask your advice in this matter; ### [21.2](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot.21.2) have you ever heard or read, in any history, of kings wedding the children of their slaves?" I made obeisance and said—"Many cases similar to this have occurred. Several kings of the Sámánian dynasty married their own slave girls. This act will not seem to the world as derogatory to the king's honour and rectitude. Perhaps your Majesty is unaware that Kubád, at the time he went to Turkistán, took as his wife the daughter of a villager, from whom was born Naushírwán. In Persian history, I have also read that Bahrám Gúr married a washerman's daughter. The Sultán asked me the particulars of the story, so I said, "I have heard that one day Bahrám Gúr went out hunting, and having started a stag, followed it so far that he became separated from his train. He felt thirsty and went towards a village. He there saw a washerman sitting on the edge of a pond washing clothes; his wife and daughter were sitting by him with a heap of clothes ready to be washed. Bahrám approached them, and said, 'O washerman, give me some water to drink.' The washerman stood up, and having paid him the usual marks of respect, ordered his wife to fetch some water for the king. _First 31 of 59 passages. [Read on](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot)_ --- Source: [https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot](https://indike.org/pramana/in.darkages.adab.jawami-al-hikayat~en-elliot) · Pramāṇa