[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) › [Qirān al-saʿdayn](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn) › Kiránu-s Sa'dain (extracts) # Kiránu-s Sa'dain (extracts) Translation of [Qiran al-saʿdayn (Qirān al-saʿdayn)](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn) - **Language:** English - **Date:** 1871 CE - **Translators:** [Henry Miers Elliot](https://indike.org/pramana/person/elliot), [John Dowson](https://indike.org/pramana/person/dowson) - **Extent:** 11 passages, 3,562 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](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.1) - [2 The Mughal Invasion.](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.2) - [3 The Mughal Army Repulsed.](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.3) - [4 Description of the Mughals.](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.4) - [5 Their Punishment.](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.5) - [6 The armies of Dehli and Bengal advance to the Ghagra.](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.6) - [7 Interviews between the Father and Son.](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.7) — 4 parts - [8 The Author speaks of himself.](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.8) ## Text ### [1](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.1) Praise of God and the Prophet, and panegyric upon Mu'izzu-d din Kai-kubad, king by virtue of three descents: the first from Sultan Shamsu-d din Altamsh, the grandfather of his grandmother; the second from Nasiru-d din Mahmud Shah, the father of his grandmother; the third from Ghiyasu-d din Balban, his grandfather. Praise of the city of Dehli, which has three large forts and thirteen gates; of the Masjid-i Jama' and its lofty minaret, built by Shamsu-d -din; of the Hauz-i Shamsi, the terrace and dome which are in the centre of the Hauz. Praise of Hindustan, and the inhabitants of Dehli, its learned doctors, poets, singers, and chiefs. "When Sultan Kai-kubad succeeded his grandfather Balban on the throne in h. 686, there were nearly five thousand nobles in attendance upon him, with an army of one hundred thousand men. His kingdom extended from the borders of Bengal to the river Sind. Upon receiving the news of his accession, his father, Baghra Khan, the son of Balban, advanced from his capital, Lakhnauti, to Oudh, with a powerful army, had the khutba read in his name, and proclaimed himself king under the title of Nasiru-d din Sultan. Kai-kubad, on receiving intelligence of his father's having marched to Oudh, ordered his officers to collect an army, which amounted to one hundred thousand horsemen. "He despatched his orders to every country, he summoned a chief from every city. The nobles of the land were assembled together; Maliks, Khans, Princes, and Kings; all the swordsmen of the country of Hind, all the spearmen of the province of Sind. The horsemen were so many that Khasas were of no consideration, and Paiks and Afghans were without number." "On the forenoon of Monday, at the close of the month Zi-l hij, the victorious banners were displayed, and the moon-standard was exalted to the heavens. The king rode out from his fortunate palace, preceded by the star-banner and the cow-tail." His right wing was at Tilpat, his left wing at Indarpat, and the Paigah-i khas at Sirri, and his elephants occupied a breadth of three miles at Hapur. The king mounted his horse and went to Kilokhari to hunt. Praise of the new palace which he built there on the bank of the Jumna, and a description of the festivities he enjoyed there, and the charms of the season of autumn. ### [2](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.2) "The king was thus enjoying himself at this season, when the report of a Mughal invasion fell upon the earth. Several messengers arrived swift as an arrow from a bow, and kissed the ground like a barb, reporting that the Mughals had arrived from beyond the border, with an army as dense as the sands of the desert, and tumultuous as boiling water in a cauldron; the people of that country were ground down to the dust, and slaughter accompanied the devastators wherever they went. The impetuous torrent of invasion swept on, and the inhabitants of Lahnúr (Lahore) fled to Multan." "When the king learnt from his messengers the disobedience of those wretches, he laughed bitterly like a lion in anger, and exclaimed, 'This is indeed ridiculous that, during my reign, foreigners should dare to make a commotion in my cradle. If my holy warriors should not be able to protect me, infidels may well commit their ravages in my country. Dominion over all the world is mine, why should I feel any anxiety about the designs of others? What will the people of every kingdom say? I am king, and destroy the forts of enemies. How can the owl dare with long talons to snatch prey from the nest of the falcon? A dog may be very bold after a deer, but how can he contend with a lion? It is I who take every year from the ráís of Hind tribute in elephants and money. Sometimes I pay my army by assignments upon Gujarat, sometimes upon Deogír. All my swift horses I obtain from Tilang, all my vigorous elephants from Bengal. Treasures of mine are deposited in Malwa and Jajnagar. My tunics are obtained from Khita, the borders of Chin are tied in my waistband. Shall I take the cotton from my ears and attend to this perfidious tribe with their quilted dresses? The bones of their army will I pound into flocks of cotton. Though their hordes be like ants and locusts, I shall tread them under foot like insects on the road. My heart disposes me to leap from my throne and lay the head of Kara Khan beneath my feet; but again I should feel foul scorn that my sword should be tarnished with the blood of a dog. No one would condescend to shoot an arrow at a dead body; it is only a pellet-ball that is fit for such vile game as this.' "When he had finished these words, the wise 'Áriz summoned the army. The king said, 'I desire that thirty thousand serviceable cavalry may be told off for the pursuit of the Mughals. At the head of them set the swordsman, Barbak Khan-i Jahan, the active defeater of armies.' Then the wise 'A'riz, by order of the Shah, detached the army in pursuit of the enemy. The Barbak took post in the centre, and prepared for fight, and a hundred chiefs of lofty stature were under his orders. \* \* \* They proceeded from place to place with such expedition that they outstripped the morning breeze. In that country not a name or vestige remained of any building where the vile feet of the Mughals had trod. From the boundary of Samana as far as Lahnur (Lahore), not a house was left standing except at Kasur." ### [3](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.3) "When the army of Islam reached its destination, it was as a river watering a thirsty soil, for the deserted country was again inhabited, and when the ungodly infidels heard of its arrival, they fled swifter than an arrow from a bow. They turned away from their plunder to flight, and thought themselves fortunate in escaping with their lives. Notwithstanding that Tamur exhibited activity and strength, he became soft as wax, though as firm as steel. Sarmak, Kili, Khajlak, and Baidu, fled away hastily and shamelessly all of them, as if a stone had fallen among a brood of chickens. The whole tribe turned up their garments and fled to the foot of the hills in all directions. The Mughals turned their backs to the advancing army, and when their faces were seen they were black and harsh. Barbak was behind them with relentless revenge, putting all to the sword who fell in his way. \* \* \* Their cheeks were as broad as an inverted bowl, and their eyes and heads looked as if they had been bathed in gore. \* \* \* The army of Islam in pursuit dyed the hills like tulips with their blood. Some few of these ass-bodied fools managed to effect their escape, but the rest, both old and young, were put to the sword, or taken captive. Khan-i Jahan returned happy and triumphant. He bound the Mughal captives in a string, and led them camel-hearted like a drove of those quadrupeds. Not one of those marauding Turks was slain until the skin had been flayed from his head." "When the world had derived benefit from this victory, the leader of the army indulged in wine. He convened an assembly, after the manner of the Kaianians, and the golden goblets circulated freely. A drop of fragrant wine was first poured on the earth. The barbat and the timbrel resounded. Many presents were given to his friends and to the soldiers, and many excuses were offered on their part. Every one arose from that assembly happy and rejoiced, and took the way to their own homes. When the guests had all departed, the master of the revels sat down to drink wine. A few of his intimate friends were invited to this private feast. The wine, which quivered in the cup like the heart of an infidel, was drunk off in the name of the King of Islam." In celebration of Spring. — The festival of the new year. — The five royal umbrellas, black, red, white, green, and rose colour. The king set out for his Eastern expedition in the middle of Rabi'u-l awwal, 687 H. The first march was made from the New City to the borders of Tilpat and Afghanpur. On the army's return from the expedition against the Mughals, the booty and captives were presented before the Sultan, Tatari horses, and other rarities. ### [4](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.4) "Barbak advanced straight to the place of salutation, and bowing his body, brought his forehead to the earth. From the common soldier to the lord of tymbals, all obtained the honour of kissing hands, and received royal rewards without measure for their services,— standards of golden cloth, horses, and other rarities. There were more than a thousand Tatar infidels and warriors of other tribes, riding on camels, great commanders in battle, all with steel-like bodies clothed in cotton; with faces like fire, with caps of sheep-skin, with their heads shorn. Their eyes were so narrow and piercing that they might have bored a hole in a brazen vessel. Their stink was more horrible than their colour. Their faces were set on their bodies as if they had no neck. Their cheeks resembled soft leathern bottles, full of wrinkles and knots. Their noses extended from cheek to cheek, and their mouths from cheek-bone to cheek-bone. Their nostrils resembled rotten graves, and from them the hair descended as far as the lips. Their moustaches were of extravagant length. They had but scanty beards about their chins. Their chests, of a colour half black, half white, were so covered with lice, that they looked like sesame growing on a bad soil. Their whole body, indeed, was covered with these insects, and their skin as rough-grained as chagreen leather, fit only to be converted into shoes. They devoured dogs and pigs with their nasty teeth." "I have heard another story about them, that what one man vomits another eats, but this is no great wonder, for they are Turks of Kai. Their origin is derived from dogs, but they have larger bones. The king marvelled at their beastly countenances, and said, that God had created them out of hell-fire. They looked like so many white demons, and the people fled from them everywhere in affright." ### [5](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.5) When they were carried out from the royal presence they were put to the slaughter. "Spears without number bore their heads aloft, and looked denser than a forest of bamboos;" others were trodden to death by elephants. After several had been slaughtered in this manner, "the remnant were reserved to be paraded about from city to city; sometimes they had respite, at others punishment." The king then called for wine, and devoted himself, as usual, to pleasure and revelry. ### [6](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.6) "The country-conquering army advanced, and heaven and earth became as one through the dust which arose." After two marches the Jumna was crossed at Jewar, "which place, from the encamping of the army, was denuded of corn and grass." Barbak was appointed to the command, and he arrived with the army on the banks of the Saru (Sarju). He was joined by Chhajju, the Khan of Karra, at the head of several thousand horsemen, and by the Khan of Oudh and his party. When Nasiru-d din, the King of the East, who was encamped on the other side of the river, heard of his arrival, he sent Shamsu-d din Dabu with a message inviting to peace, but he returned without effecting anything. Description of the hot season. Mu'izzu-d din Kai-kubad, on his arrival from Dehli, pitched his camp at Oudh (Ajudhya), on the bank of the Ghagra. Nasiru-d din, from the opposite side, sent his chamberlain to deliver a message to Kai-kubad, who, by way of intimidation, himself discharged an arrow at him, which induced him to return to his master without crossing the river, at which the King of the East was much grieved and angered. Next day the King of the East sent another officer to convey a threatening message, mentioning, amongst other things, the number and power of his elephants. He was answered by the son in a similar spirit. He then tried the effect of sending a message of reconciliation, and requesting an interview, which was acceded to. The King of the East sent his youngest son, Kai-kaus, to Kai-kubad, with jewels and elephants. In return, Kai-kubad sent his own son, Kaiomars, accompanied by the 'Ariz, with some rare presents. ### Interviews between the Father and Son. ### [7.1](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.7.1) Each is invited by the other to ascend the throne. The son said to the father, "Here is the throne, it is thy seat, I am a slave ready to obey orders." The father said to the son, "This is a mistake, it is of you that this honour is worthy." Again, the son said to the father, "Advance and ascend, for the throne will be exalted by thy presence." Again, the father said to the son, "Oh, thou that wearest a crown, my empire will be established through the credit of thy name." "Long they continued in this gentle altercation, and no one could see the step of either advance. And when the father saw that the respect of his son exceeded all bounds, he said, 'I have one desire near to my heart, and, thanks be to God, that it now approaches fulfilment, and that is, oh, fortunate one, that I may place thee on the throne with my own hand; because thou didst ascend the throne in my absence, and I was not there to take thy hand, though, it is true, thou hadst no need of my aid, for by thy own power didst thou establish thyself in the kingdom." ### [7.2](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.7.2) "He then seized his son's hand, and seated him on the throne, and when he had descended again from it, he stood with his hands joined, and all were astonished at the scene. The son sat but a short time on the throne, when he descended, and approached his father. The officers of state stood on each side, holding trays of jewels in their hands, which they poured upon the heads of the two kings, and the ground before them was strewed with rubies, pearls, silver, and gold." When the father had confirmed the possession of his son upon the throne, he exclaimed with a loud voice before the assembled throng, "This day enough has been accomplished, to-morrow we will convene another assembly. Thanks be to God, that I have attained my wishes, and I have seen the desire of my heart accomplished!" He then kissed his son's head, and returned in his boat to the other side of the river, and again the son filled his own boat with a flood (of wine). A torrent flowed from the ocean of wine, and all immersed themselves in it till they became drunk, and lost all respect for their king, as well as their own senses. ### [7.3](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.7.3) Next day, the Sultan selected some horses, and sent them as a present to his son, and at night the King of the East again embarked on a boat, and visited Kai-kubad. A full description of the festivities on the occasion. The father gave the son a valuable Bengal elephant, "a jewelled crown, lofty on all sides," and "a throne made of wood, but covered with gold, standing on four feet, with supports for the arms of the king." The crown was placed upon the son's head, and they sat together upon the throne. The father requested from his son the gift of a white canopy and black cap, both of which had been used by Balban. These were promised to him, and he retired, declaring his intention of returning the next day. The Sultan then returned to his usual enjoyments. Next morning, the Sultan sent the white canopy and black cap to his father, and the bearer was rewarded with a robe of honour and presents. In the evening, the father again embarked on a boat, to have an interview with his son, when he took occasion to instil into his ears good advice respecting the future management of his country, and returned at midnight to his own camp. ### [7.4](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.7.4) The next day, both armies prepared to return to their respective countries. "The army of the east, towards the east, the army of the west, marched towards the west." An affectionate interview first took place between the two kings, and they finally parted from each other. No one else was allowed to be present. A bridge was made over the river, to facilitate communication between the two armies. Deep grief was expressed on both sides, on taking leave, and, locked in each other's arms, the father reiterated the advice he had before given. On the departure of his father, the son solaced his woes by drinking wine. As the rainy season had commenced, and the river Ghagra began to rise, the Sultan's army moved from the bank of the river towards Oudh, and encamped at Kautpur. Khan-i Jahan was appointed to the government of Oudh, and directed to remain there. ### [8](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot.8) "I, who had been in the service of Khan-i Jahan, previous to this, received from him now greater kindness than ever. He took me to Oudh with him, and treated me with such consideration, that I forgot my own country. There I remained with him two years, and knew no sorrow or want. I left my family, to attach myself to him. My mother, who was old, and always telling her beads, remained at Dehli, distressed at my absence. Night and day she was sorrowful that this worthless person was not near her, and used always to write letters inviting me to return. Though my heart was wounded at her grief, I did not like to ask her to come to me. When I was deeply grieved at these perpetual remonstrances, and my heart was greatly unsettled, I mentioned the circumstances to my master, and showed him my mother's letters. He, with his usual greatness, granted my request, and allowed me leave to return to my home, and sent me two trays of gold to enable me to proceed on my journey, which I prosecuted with the rapidity of an arrow, as my mother's grief had filled my heart with anxiety." "I had travelled a whole month, without drawing rein, and arrived in the month of Zi'l-Ka'da at the city. Smiling like a flower in a garden, I visited my friends, and thus fulfilled my heart's desire, and was restored to life after death. I placed my head at the feet of my mother, who, when she saw me, embraced me with tears in her eyes, and when relieved from her solicitude, fulfilled the vows which she had made, in consideration of my safe return." "Two days after, the news of my arrival was conveyed to the king, and the chamberlain came to call me to his presence. I went and placed my face upon the earth, while my heart was in trepidation. I drew out from my waistband the panegyric I had written, and read it out with a loud voice. The king was greatly pleased at my verses, and honoured me in the eyes of my companions. He treated me with great kindness, and gave me a dress of honour of his own wearing, and two bags of dirhams, and enrolled me amongst his special attendants. My heart was replete with joy, and my poor house was filled with gold. His majesty said, 'Oh, most perfect of poets, whose very crumbs other poets are glad to pick up, if you will, the wish of my heart can be accomplished. I will give you as much as you like, and no desire of yours shall be left ungratified.' I bowed to the ground, and replied, 'Oh, king, what am I capable of, but writing a few laudatory verses, that I should be treated with such condescension? Your majesty bestows everything upon the needy; what need then can you have of such poor services as mine? My imagination is not lively, and I have no accomplishment, but that of being able to write some indifferent Persian. If the wish of his majesty can be gratified by such poor attainments, I am ready to be honoured with his commands.'" "When I had thus offered my excuses to the king, he thus addressed me: 'It is my desire, that you should undertake the trouble of writing in verse an account of the interview between the two kings, namely, my honoured father and myself.' When he had said this, he pointed to the treasure before him, and told me to take it away, bestowing upon me at the same time a dress of honour." He determined to effect what the king desired, and after giving the subject much consideration, and secluding himself from all society, and trusting in God, after revolving the subject in his mind for three months, he completed the poem in six months, in 3244 verses, in the month of Ramazan, 688 A.H. (September, 1289 A.D.), and in the 36th year of his age. Verses upon his pen, inkstand, and paper. Entry of the king into city of Dehli. Conclusion, in which he expresses a hope that his errors may be leniently dealt with. --- Source: [https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot](https://indike.org/pramana/in.darkages.adab.qiran-al-sadayn~en-elliot) · Pramāṇa