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The Chachnamah, an Ancient History of Sind

Translation of The Chachnāma (Fatḥnāma-yi Sind) (Chachnāma)

Language
English
Date
1900 CE
Translator
Mirza Kalichbeg Fredunbeg
Extent
310 passages, 67,341 words
Text
complete digital text
Source
archive.org · The Chachnamah, an Ancient History of Sind, translated from the Persian by Mirza Kalichbeg Fredunbeg, vol. 1… · Public domain (published before 1930)

Contents

Text

The Persian Translator’s Preface.

1.1

In the name of God, the most merciful and compassionate. Unlimited praise and gratitude are due to that One all-nourishing, all-powerful, all-forgiving, and compassionate Being, Who is the protector of the earth and the heavens, and the guardian of the world, and its inhabitants, and Who has brought so many thousands of concordant and discordant forms of creatures from the plane of nonentity to the plane of existence. He allotted to every one a distinct shape and motion and calling, to every one He gave a different colour, and a peculiar habit; and for every one He appointed a different art and a different profession. And He made every one pleased with his own line and his own lot.

1.2

And boundless blessings and innumerable praises are due to the dauntless leader and chief of all the prophets and saints, and the intercessor for the host of sinners on the day of judgment; to whom praise is accorded by the blessed and holy God in His sacred Word and glorious Book (where it is said, “Muhammad is really an apostle”), and whose honour and dignity are confirmed by the greatness of the Great Being with the sublime decree: “T. H. We have not sent down the Koran unto thee that thou shouldst be unhappy.” According to a tradition, the angel Gabriel once brought the following message from God to the Prophet: “O moon of the fourteenth night, by your coming into existence all (future) apostleship has come to an end. All your wishes and requests are complied with by the eternal Being. Why, then, are you troubled at heart and anxious? Say what burden lies on your heart, so that I may relieve you of it, by bringing you” Thereupon the leader of the way and the guide unlocked the casket of thought and out precious as pearls, saying: “O brother Gabriel was a grateful servant: inasmuch as I have received many marks of favour and (so many) encouragements from the great and august court of God, Who has conveyed tidings of mercy to the people of the world by saying ‘We have not sent thee, O Muhammad, otherwise than as a mercy unto all creatures’; in another place, has favoured my companions by my agency by saying ‘Muhammad is the apostle of God;

1.3

and those with him (are fierce against the unbelievers, compassionate towards one another);’ in a third place, has secured the treasury of prophetship with the apostolic seal, by declaring ‘Muhammad is the apostle and the seal of the prophets’; and in a fourth has issued the decree of happiness to the pious and sincere and of solemn threats to the (spiritually) poor and the refractory, by saying ‘O prophet, fight against the unbelievers and the hypocrites, (and be severe unto them)’; and inasmuch as I have been entrusted with the control of religion and have been made the final end of apostleship, it is but meet that the darkness of error and heresy be displaced by the light of truth and faith, the foundation of hypocrisy and wickedness be destroyed, the standards of Islam be raised, and the duration of this religion and the laws thereof be made permanent and everlasting, as in the beginning of the world, and not liable to any kind of change; the rose of righteousness be preserved unimpaired from the thorn of heresy and dissent.” Gabriel (peace be on him!) departed with the above message and immediately returned, and said: “O Muhammad (on whom be peace!) whose descendants be peace and the blessings of God), the great God has given His greetings and blessings to you. I am to obey the immutable command of God, that has been issued afresh, viz., ‘Verily (O Muhammad) thou canst not direct whom thou wilt, but God directeth whom He pleaseth;

1.4

(and He best knoweth those who will submit to be directed)’ ‘O Muhammad, on whom and on whose children be the blessings of God, and peace, whenever We call any person to Us, he will come to our court by your calling him, and whenever We drive away any person from Our court, no being will be able to call him back to Us. When We created man, We exclaimed ‘Am not I thy Lord’? The appointed souls with the excessive desire of fulfilling the words, ‘They answered yea,’ bent low on their knees, and acknowledged Our unity. We shall shine conspicuously on the servants of the kingdom of Muhammad (on whom and on whose descendants be the blessings of God and peace), and in the reign of that favourite of ours, in order that, through his intercession and importunity, they may be invested with the honour of Islam, while all those who would disobey Us and make excuses and pretexts for (such disobedience), will be denounced as infidels and misguided beings, and in accordance with Our order; ‘Wage war against the infidels and hypocrites,’ and in obedience to Our hint,—‘Kill the idolators wheresoever ye shall find them,’ will be made the food of blood-thirsty swords and heart-piercing spears and arrows. The accounts of the conquests of Khurásán, Ajam, Irak, Sham, Rúm and Hind will be entered in records, and the memory of these will, for ever, remain on the margins of time; and God knows best the right thing.”

1.5

The occasion for writing this exquisite account and recording this pleasant narrative happened to arise at a time when the kingdom of the august prince, the martyr, the light of Islam, the sovereign of a great empire, the protector of the territories of God, the supporter of the servants of God, the helper of the creatures of God, the destroyer of the foundation of heresy and error, the strengthener of the laws of religion and true faith, the defender of the people of the world, the conqueror of the tribes of the children of Adam, the glory of secular and religious world, the supporter of Islam and the Moslems, the chief person in the world, Abul Muzaffar Muhammad son of Sam, the ally of the Commander of the Faithful (may God pardon him, and make paradise his resting place and his habitation!), had just been favored with the honour of the empire of the glorious and the powerful king, the greatest of sultans, the agent of God, the chief of mankind, the ornament of the seat of the Khalifat, the helper of the world and of religion, the glory of the standards of Islam, the destroyer of enemies and rebels, Abulfath Kabacha, the ally of the Commander of the Faithful.

1.6

On his succeeding to the throne, the tent curtains of his greatness were hoisted, and firmly fixed with the ropes of constitution, and with the strength of strong tribes, and his positive and negative commands were strictly and absolutely obeyed in all the parts of the world and countries inhabited by the children of Adam. (In his reign) all the rebellious and obstinate people drew their heads into the collar of retirement (and disappeared); and the abstinent and the pious drew their feet within the skirts of the garment of retirement and safety. Thanks to the great God, the conditions of the kingdom and the administration of the realm are excellent to such a degree that in every direction the sublime heavens make a firm resolution to cohim, and the bride of empire puts her arm on his neck with willingness and pleasure.

1.7

Verses—“O king! may the kingdom be lucky to you; and may the whole world be granted to you. By your existence, tyranny and injustice have disappeared; by your assistance may the foundation of justice and equity be firm. Public orations have become prominent and exalted by your name being mentioned in them; may years and months be honored in the same way. Whatever could not be found or procured in the reign of King Jamshed, may that be made subject and continue subject to your signet, may the auspicious crown of your glorious magnanimity remain under the shadow of the great name of God. Every heart that entertains evil thoughts towards you, may all its affairs be in confusion like the ringlets of beautiful charmers. As long as ‘much’ and ‘little’ are brought into calculation in this world, may your friends be many and your foes few.

1.8

May the great king make firm and strong the constitution of this kingdom and the splendour of this empire, by giving it permanence and perpetuity, and may he always preserve the structure of this state and protect the fortifications of this affluence from the accidents of time and the mishaps of nature. May public orations adorn the pulpits, and his impression adorn the coins, with his great titles and appellations, till the end of the world; and may the sun of his world-encircling greatness and the moon of his royalty rise glowing from the horizon of glory and the eminence of perfection, as long as the earth remains fixed and the heavens revolve, for the sake of Muhammad and all his children and friends.

The reason of the compilation of this book.

2.1

Ali Kufi, the writer of this book on the history of Hind and the recorder of the conquest of Sind, the household slave of Muhammad mad son of Ali, who was a son of Hamid who Kúfi, had spent a period of his life in leisure and obtained a good deal of pleasure and enjoyment in But subsequently, owing to the vicissitudes and changes of fortune, he left his dear native place his residence in the sacred town of Uch, where for some days. Again, the divine order these days of different success interchangeably each other among men” was received, and server of destiny changed the drink of joy into of sorrow. During the stay of the writer place, he had to experience pleasures succeeded again, owing to the hardships of the revolving had to taste many a drink of poison and to bear of calamity. In 613 A.H., at the age of 58 gave every other occupation and busied himself exquisite books [he began to reflect (and say as something of every science or branch of knowledge other miscellaneous subjects had been already the mind of the writer, and as learned men philosophers of the time have, in their respective written some history or other book, with the patrons and masters, and thus left behind them their memory;

2.2

[as for instance, the conquest of Fars (Persia), of Rúm (Turkey), of Shám account of which has been given, both in prose and with full details, by the writers of the past] conquest of Hindustan by Muhammad Kásim chiefs of Arabia and Syria, the spreading of country, the building of mosques and pulpits to the limits of Kashmír and Kanúj; the Dahar Chach, son of Siláij, who resided at the of Alór, at the hands of the great Amír, state and religion, Muhammad son of Kásim Sakifi (may God have mercy on him!), and the that whole territory together with its dependencies had not yet been known to the world, and be written by him describing all these events. With this object in view, I began to trouble myself, in obedience to what had then become my ruling passion, and I started from the blessed town of Uch for the towns of Alor and Bakhar, the leading men of which places are descended from the Arabs.

2.3

When I arrived at that city (Alor), I visited my lord and master, the Kázi, the great Imam (or leader in prayers), the learned man excelling in virtue and science, the paragon of religion and religious belief, the chief of rulers, Ismail son of Ali, son of Muhammad, son of Músa, son of Tái, son of Yakúb, son of Tái, son of Músá, son of Muhammad, son of Shahábuddín, son of Usmán Sakifi (may God perpetuate his excellence, and pardon his forefathers and ancestors in the name of Muhammad and all his descendants), who is the type of superiority in eloquence and the very soul of wisdom in oratory, and who has no equal in the Persian arts and sciences, and no sharer in the treasures of rhetoric. He informed me that an account of this conquest had been written in the Arabic language by his ancestors in a manuscript which had been handed down as a heritage from one to another to his time, and that as it was covered under the veil of the Arabic language, it had not come to the notice of the people of Persia and other countries.

2.4

When I became acquainted with that book, (I found it to be) a book adorned with jewels of wisdom and embellished with pearls of morality. Various deeds of bravery and valour of the people of Arabia and Syria were depicted in it, and various sorts of courage and wisdom were described in it. (It was clear from it that) every fort that was conquered was the cause of a number of victories, and was (the light of) morning to the night of error and depravity; and every district that in those days was ennobled with the honour of Islám and secured, was illumined with pulpits and mosques, and enlivened by religious and devout men. Even down to our own time, every day in people of Arabia and Syria, to this great and noble country, that country has marked an increase in the beauty of Islam and righteousness and the excellence of knowledge and conscientiousness; and every period has resulted in the acquisition of a firm footing on the throne of sovereignty and power, through (the exertions of) the State servants of Muhammad (may the blessings of God and peace be on him and his descendants!). Ever afresh, the rust of error and ignorance is being rubbed off from the face of the mirror of Islam.

2.5

When this religious record was taken out from the curtains of the Arabic language and covered under those of the Persian language, and when it was translated into prose and adorned with chains of style and ornaments of virtue and religiousness, I began to ponder in my mind, and came to the conclusion that such a wonderful new present and elegant book on conquest was worthy of the servant of the Minister, as thereby prosperity would guide my steps, and good fortune would smile on me. I said to myself: “For a long time, since the lapse of many a day and year of the past, I have been laying foundation for securing the favour and patronage of the master of the people, the Minister of the world, the Wazir of Sahib Kiran, the honour of kings, the helper of the State and of Religion, the might of ministers, and the professor of both the pen and the sword (may God brighten his resting place and sanctify his earth), and I have been trying to shape the object of my soul so as to deserve his generosity and protection.

2.6

And as his obligations as well as those of his descendants (may they be perpetually exalted and their ancestors absolved) are clinging to my neck, let me bring this book to his notice, since it is a book of conquest, which is based on spiritual rectitude and temporal excellence, and of which learned philosophers and generous kings would be proud, because all men attain advancement to perfection by acknowledging as true the belief of the people of Arabia and professing the faith of the possessors of sound principles,” (I was thus anxious to dedicate) this book of conquest, which treats of the acts of valour and bravery which is by descent and lineage an Arabian family; because in former years the conquest of Khurásán and 'Ajam had been completed by their noble grandfather, the great Amír, the glory of the chief men of Arabia, the administrator of religious affairs, the supporter of mankind, the pride of the children of Kuraish, Abú Músa Ash-hari. There are several books and detailed accounts written about his being the leader of armies and the conductor of forces. Wherever the unbelievers have been defeated and routed, the banners of Islám have been carried by their and his ancestors, as if this was a hereditary monopoly of theirs. This record of their successes goes up to the Commander of the Faithful, 'Umar son of Khattáb (may the great God be pleased with him!), who, in addressing the true believers publicly, used to speak highly of the valuable services of this family.

2.7

It is, therefore, but proper that this book be dedicated and presented to the exalted audience-hall of my lord, the best of masters, the possessor of the sword and the pen, the great and the glorified one, the victorious and brave, the chief of the country, the pride of the State and of Religion, the administrator of (many) regions, the glory of the ministers, Husain son of Abí Bakr, son of Muhammad Ash-hari. May God redouble his greatness and honour, as long as the day and night succeed each other, and the stars shine above, and diversity of ways continues, so that he may honour it (the book) by condescending to look at it and peruse it, and graciously accept it, as thereby it will be counted among the great things of the time.

3

Although it is beyond my ability to dress myself in the clothes of learning and knowledge, and appear conspicuously before the Court, which is the fountain of excellence and the resort of the wise, still, when good luck called out my name, and universal generosity came to my assistance, and the sun of prosperity guided my way to this auspicious rising place, I prepared myself to bless and to praise that Chief, in whose eulogy the great and the learned men of the time have plied their tongues, and to bless whom the sages and the philosophers of the age have raised up their hands. This servant 'Ali Kúfi, in order to perform the duties of service incumbent on him, sincerely prays: “May the garden of prosperity of this seat of happiness and power be refreshed with the sweet and pure water of beneficence and benignity, and may it become green and fruitful with the moonlight of greatness and glory. The intrinsic truth and justice of the saying: ‘Verily God is to be found among His servants, and the best provision is to be found in the next world’ is applicable to the subject of which the writer has been speaking, and of which he cannot express the importance sufficiently, not even in the proportion of one to a thousand or a particle to a heap. He has ventured to offer what he has been able to secure, in the hope that his trifle will find admittance to his august presence, and be honoured with acceptance, (as thereby) this book on conquest will remain permanently on the pages of (monumental) records, as long as the world lasts, and God is the lord of grace.”

4

THE CONQUEST OF HIND AND SIND.

5

The reciters of stories and the authors of histories have related as follows. The town of Alór was the capital city of Hind and Sind. It was a town adorned with various kinds of royal buildings, villas, gardens, fountains, streams, meadows and trees (and was) situated on the bank of a river called the Mehrán. In this beautiful and splendid city, there lived a king whose name was Sáhiras son of Sáhasi Rai. This king had innumerable riches and immense buried treasures. His justice was well known in the world, and his liberality and bravery (were) widely spread. The limits of his dominions extended on the east to the boundary of Kashmir, on the west to Makran, on the south to the coast of the sea and Debal, and on the north to the mountains of Kurdan and Kíkanán. He had appointed four Governors (Maliks) in his kingdom: one at Brahminábád; and the fort of Nerun and Debal, Luhánah, Lákhah, Sammah and the river were left under his management; another at the town of Siwistán; and Ludhia, Chingán, the skirts of the hills of Rojhán up to the boundary of Makran, were given into his charge; the third at the fort of Iskandah; and Babiah, Siwarah, Jajhor, and the supplementary territories of Dhanod were given in his possession; and the fourth at the town of Multan; and the towns of Sikkah, Karor, Ishthar and Kih up to the boundary of Kashmir were entrusted to him. The king himself had his head-quarters in the city of Alor,—retaining Kurdan, Kikanan, and Barhamas directly under his sway. Each of these Governors was called upon by the king to keep in readiness troops and arms, and accoutrements for horses. He ordered them to protect the interests of the country and the people, to look after the repairs of the (State) buildings, and to keep the feudal assignees and estate-holders happy. In his whole dominion, there was not a single refractory or rebellious head who perversely opposed the measures passed by him or (transgressed) the boundaries fixed by him.
As the great God willed it, all of a sudden an army of the king of Nimruz made an invasion on his country, and entered Kirman. When King Sahiras got this news, he issued from the fort of Alor with his main army, with the steadfast purpose of meeting the enemy by advanced marches. He soon came up to them and the battle commenced. After a number of brave soldiers and illustrious warriors was slain on both sides, the people of Fars, placing full trust in the direction of the All-Powerful God and resigning everything to him, made a vigorous assault. The army of Rai Sahiras, completely overpowered and overthrown, took to flight. Sahiras, however, to prevent ignominy, stood there fighting with the enemy till he was killed. The King of Fars returned to Nimruz, and Rai Sáhasi son of Rai Sáhiras ascended the throne of his father and was confirmed in his kingdom. All the four governors who had been appointed by his father made obeisance to him, and behaved obediently and agreeably towards him. They surrendered their countries together with their treasures to him, and did not attempt to swerve from their fealty. Owing to his excellent policy and majestic dignity, Rai Sáhasi brought the kingdom under his firm control. The subjects and original residents of the country enjoyed much respect, and lived a happy life. He had a wazir, by name chamberlain Rám. Rám was well acquainted with the various departments of knowledge, and his administration was in every way absolute and supreme, inasmuch as there was none to interfere in his work, or to oppose him. The Council of State was entirely committed to his care and wise policy. Rai Sáhiras had also a firm belief in his eloquence and good logic, and he (the Rai) never overstepped his counsel or suggestion.

The coming of Chach son of Seláij to pay respects to the chamberlain Rám.

6.1

Once, when the chamberlain Rám, the Brahman Wazir, had come to his office, a Brahman came to visit him. He (that Brahman) began to praise (him) and speak highly of him in beautiful language. The chamberlain Rám asked him: “O Brahman, whence do you come and for what purpose have you taken the trouble of coming (here).” The Brahman replied “my name is Chach son of Seláij, Brahmin. My brother Jundah and my father live in a temple in a rural place attached to the town of Alór, and pray for Rai Sáhasi and the chamberlain Rám. It occurred to me that I should pay a visit to you; and as eloquence is the origin of good fortune and the solver of difficulties, I thought of showing you my readiness to serve you.’ The chamberlain Rám said, “No doubt, (in the matter of) eloquence and rhetoric, your speech is fluent enough, but are you acquainted with law and morals?” Chach replied: “I have all the four books of the Hindu religion on the tip of my tongue; if Your Excellency be pleased to give the word, I will recite some of those masterpieces of eloquence and rhetoric, on which I have been working so long. I shall thereby (also) show my sincerity and truthfulness.” While they were thus conversing with each other, some despatches were received for consultation and disposal, from the direction of Debal. The chamberlain gave those letters to him. Chach read them out in his very best manner, and wrote a reply in the most chosen words and in an excellent handwriting.

6.2

When Ram acquainted himself with what he had written, he greatly applauded Chach for his consummate wit and cleverness. He extended his patronage to him by respecting him greatly and giving him rich presents. He told him: “I have many important affairs for disposal. As I am the secretary in attendance at the Royal palace and have to do my office work, I am so busy that I have hardly sufficient time to discharge my duties properly. You will therefore be of some assistance to me.” Chach accepted the offer and entered on his duties. In a short time, he became prominent in the correspondence department of the Council. One day, Rai Sáhasi came to the public audience hall, and the great men and chieftains of the city were all present there. Some letters from the district of Siwistan having arrived, the Secretary Rám was called. But he had not yet come to the Council office; so Chach sent word, saying, “I am the Assistant of the Secretary Ram. If anything is to be written, I am ready to write it and to dispose of the work in hand.” King Sahasi called him. Chach read out excellently the letters that had been received, and explained their purport with full details. He then wrote a reply in a sweet style and in a beautiful hand, and submitted the same to the king for perusal and approval. The king had a great liking for excellent penmanship. He went over the letter of Chach, and was much pleased with the style.

6.3

He invested him with a robe of honour and ordered that he be confirmed in his post of Assistant Secretary. When, (shortly afterwards,) the chamberlain Ram met the king in his palace, Rai Sahasi asked him: "This assistant of yours is a very clever fellow; he is an eloquent speaker and a good writer. Whence have you brought him? Treat him kindly." The chamberlain Ram said: "He is a son of Selaij Brahman, and is an honest, straightforward and experienced man." When the chamberlain Ram found the king favourably inclined towards Chach, he asked him to do the work of the Secretary, too, for him and to carry on the whole business of that office during his presence or absence. Thus Chach began to perform important business, and disposed of State affairs and political matters in a business-like manner. Every time that he had occasion to go into the presence of the king, the latter rewarded him and patronised him by giving him a dress of honour or some other present, and advised him to persevere (diligently) in that course of employment, telling him that, by means of such employment, the affairs (of State) would be well transacted and he would be entitled to a higher post. In this fashion, the king went on encouraging him and giving him good hopes by making pleasant promises. (Eventually) as the great God willed it, the life of the chamberlain Ram came to its close and the hand of death tore the collar of his garment.

Chach son of Selaij entrusted with the post of Chamberlain and Secretary.

7.1

After this event, Rai Sahasi called Chach to himself and conferred on him the office of Chamberlain and Secretary. Chach behaved towards the people with courtesy and kindness, so that (in a short time) he held firm sway over the whole kingdom and was obeyed by all. He was at one and the same time doing the work of Chamberlain and Secretary in an excellent manner.

7.2

One day, the king Sahasi Rai was sitting in a private apartment of his palace with his queen Suhandi. This lady had great influence over the king and had lived happily with him. (Just then) the Chamberlain Chach came to the door of the palace. He sent a message to Rai Sahasi, through the private Chamberlain (who had the privilege of going to the interior of the private apartments), to the effect that Chach had come to the door of the palace on an important business, and wanted to relate to the king what had happened, and that if the king had leisure the whole matter would be laid before him. The king asked his queen to go behind the curtain as a stranger was coming. (Hearing this), the queen Suhandi observed: “So many inferior people and menials come in; if a Brahman comes in, what inclination am I likely to have towards him and why should I feel shy and conceal myself from him? May a thousand lives of mine be sacrificed to the dust of Sáhasi’s feet!” It was usual with the king not to act against the wishes of that lady whenever she pressed a point or insisted upon a thing; and often he was led away by her artifices and submitted to her cajoleries. So the king called Chach, who explained the State business that had brought him, and expressed himself on the subject very well.

7.3

The Brahman Chach was a young man with a beautiful face and fair complexion. He was of a tall stature, and well proportioned with an argent person and ruby cheeks. When she looked at his handsome features and cypress-like stature, she fell in love with him a thousand fold with her heart and soul. She was fascinated and infatuated, and was struck dumb by his beauty, his form and his vesture. She was overpowered by his striking delivery and marvellous handwriting; and love for Chach obtained an abiding place in her soul, and the tree of affection found a firm footing in the land of her heart. The king had no offspring. The queen had no issue by him. She therefore sent a message to Chach through a cunning go-between in the following words:—“O Chach, the arrows of your eye-lashes have pierced the target of my heart and wounded it, and the chain of separation from you has been fastened on my neck. You will therefore be kind enough to administer some medicine from the dispensary of your union, and to remove the chain from my neck with the hand of your society. Adorn my neck and ears with the necklace of your love and with the ear-rings of your devotion. If you will not comply with my request, I shall kill myself. Quatrain—May it occur to you to make this my heart happy and to free it from the pangs of your separation. But, O beloved, if you turn your face away from me, I shall raise a cry, that you are doing injustice to me.”

7.4

When the old woman delivered the above message Chach expressed his abhorrence, and thought it proper to reject the proposal. “Disloyalty,” said he, “in the seraglio of monarchs, means (immediate) danger to life, punishment in the next world, and a bad name in this world. When the wrath of kings reaches its climax, it cannot be checked or resisted with any screen or any medicine. Therefore, let this alone. We, moreover, are Brahmans and my father and brother are ascetics, and are still sitting in their praying place resigning every thing to God. I do not approve of such infidelity. I am in the service of the king, and I should live between hope and fear. Such a thing is disapproved by wise men. One should not place any confidence in four things, viz., a sovereign, fire, wind, and water. I would not bring this contempt on my head. You will never gain this object from me.”

7.5

When this message was brought to the queen, she became calmer and quieter and sent back the following reply:—“If you shrink from familiarity and intimacy with me, at least give me my due by showing your face to me every day, in season and out of season, so that the thought of your beauty may remain fresh in my mind and I may console myself by cherishing hopes of your union with me. Verse—Happy shall I be if I see you year in and year out, or even if I see you in imagination one single night in the whole period of my life. O my idol! I shall never be despondent in thinking of you; I shall see at least the night of your union one day.”

7.6

When the eye began to play its part in the affair, and the heart was seized with (desire for) union of the beloved, a sympathy ultimately sprang up between them, which reached its consummation in morning meetings; and their love and intimacy increased beyond measure, and was confirmed by a solemn compact of permanent union. The king had no knowledge of their relations. There was indeed a party of their opponents who entertained evil suspicions regarding them, from the glances of the two, but as no one had observed anything (more suspicious), their secret was maintained. Some of the (said) enemies did inform the king and divulged (all that they knew), but he refused to accept their word, (saying) that such things were not likely to happen at his palace, and that the Chamberlain Chach was not likely to allow himself to be so ungrateful or do such an iniquitous thing. Thus, in the course of time the entire kingdom came under the sway of Chach. Whatever he did was to the liking of the king, and king Sáhasi Rái did not dispose of any important business without first consulting him. In this way, every order issued by Chach, whether mandatory or prohibitive, came to be strictly obeyed throughout the dominion.

The passing away of Sáhasi Rái from this world.

8.1

At length, the divine decree burst into light from the curtains of mystery. The king fell ill, and his illness took a serious turn. (By and bye), the signs of death changed the state of his life for the worse. The king's wife became anxious. She called Chach and told him:—"The king's life is about to come to its close, and the signs of the cessation of his breath have already appeared. If the king dies, there is no issue of his to inherit the kingdom. His near relations, therefore, will secure all his property and his country. There is no doubt that they will disinherit and distress me, owing to their estrangement (from me). When even during the life-time of the king, they called me ugly names, they will at such a time as this deprive me of my life and property. One plan occurs to me, and I think it will turn out the right one, and if it is so destined, our wishes will be perfectly gratified and this kingdom will devolve upon you. My opinion is that, if we show our courage, the great God will hand over this kingdom to you, and its honour and glory will long remain with you, and all the people will pay allegiance to you." Chach said: "I am ready to obey you with all my heart; whatever you propose must be very good. But it is a well-known maxim that consultation with upright persons is a duty. You must therefore acquaint me with what you have in your mind." Queen Suhandi said: "Issue an order that fifty chains and fetters be made.

8.2

Bring them secretly at night, conceal them in the house and keep them ready for use when required.” Accordingly, under the orders of Chach, some heavy chains and fetters were made. They were brought into the innermost apartments of the palace under cover of night, and kept secure in a corner. When the king’s last moments arrived and the death agony ensued, the physicians rose to leave. (But) Queen Suhandi asked them to wait in the house for a short time. At the same time, she directed a confidential servant, to remove the king to an inner apartment and to close the gate, so that no one in the city should come to know that Sahasi was dead. She then asked him to bring a large number of her followers and dependents into the house. When these men were all brought in, she ordered her servant to call those near relations of the king, who were claimants to the throne (and whom she named one by one). In this way, every one was brought in separately, on the pretext that the king was better that day and wanted to consult him. When each came, he was sent to the appointed apartment where the queen’s confidential men put each into chains. Thus, all of her rivals were imprisoned and secured in irons. Next, she sent for those relations of the king who were poor and in want. Each of these, as he came, was told: ‘To-day, the king is annoyed with such and such a relation of yours, owing to whose ill-treatment and misbehaviour he did not sleep soundly, and has imprisoned him.

8.3

If you wish to be free from poverty and hunger, and acquire strength by means of wealth and property, go to that prison-room and remove the head of your enemy. Then put yourself in firm possession of his house, his property, his followers and his estates.’ In this manner, every one went to the room, and killed that relation of his who was on bad terms with him, and made himself master of his house, cattle, riches, and domestics. Thus, in one single night, they (Suhandi and Chach) made all their troublesome opponents the food of the blood-thirsty sword, and their heart was at ease in regard to their enemies. No competitor now remained in the kingdom to claim the inheritance. After the friendly followers and dependents were thus obliged, and after the poorer chiefs did the bloody work of the sword, they ranged themselves in a line in front of the palace, and stood there ready with their arms. All the merchants and the artisans, the plebians and the nobles (were also) brought by them, and the royal throne was well adorned. Then queen Suhandi came behind a curtain, and sent the following message to them through wazir Budhiman: “Speak to the peers and nobles of the State and convey to them the wishes of their sovereign.

8.4

Tell them that, though His Majesty is much better and his illness is fast disappearing, still owing to the shock caused by (the recent) vindictive disturbance, he is unable to come to the public audience hall, and the affairs of the people, high and low, rich and poor, who have not received justice, will remain pending. He is therefore pleased to appoint the Chamberlain Chach, in his life-time, as his vicegerent to carry on the administration in his name, so that no mischief may find its way into the country, owing to injustice done to the people, whose destinies have been committed to his care by the Creator.” (Hearing these words), all those who were present bent low respectfully and rubbed their heads on the ground, and said with one voice: “We are ready to obey the command of the king. The Chamberlain Chach is in every way qualified for such a great office, and possesses many good qualities and virtues, as he has already put the State affairs on a firm footing.” Then queen Suhandi Devi presented costly dresses of honour, adorned with ornaments inlaid with jewels, to a thousand of her faithful dependents and friends, who were among the heads of tribes and leaders of armies. At the same time, she placed the crown of the country on the head of Chach, and seated him on the throne. The whole assemblage felt much gratified, and bound themselves to do the service required of them.

8.5

She then ordered the wazir to be elected anew for the same post, and the chief officers were encouraged in their faithful service with plenty of rewards. New orders about the grant of estates were (also) passed in favour of several nobles. And thus the whole kingdom rested entirely on Chach for its administration. Six months elapsed in this manner. After that period the news of Rai Sahasi's death coming to the ears brother Maharat, the king of Chitor, the latter prepared an expedition, and with a large army and followers, and furious elephants, and brave warriors, marched out to fight with Chach. He encamped within a league of Alor, and sent a number of his private servants and favourite domestics to Chach with the following message:—“I am the rightful heir to this kingdom, and this country is the property of my fathers and grandfathers. It is but right that I should have for my own my brother’s heritage: to you that same post of chamberlain and lieutenant will be awarded, and every endeavour will be made to treat you liberally.”

8.6

Thereupon, Chach came to the queen and said:—“This enemy is come to the door of the house and claims the kingdom and the inheritance; what is your counsel?” Rai Sihasi’s wife laughed and said:—“I am a woman, living behind a curtain. If I am to go and fight, put on my clothes and sit here, and give me your garment that I may go forth (to battle). Have you not heard what the wise men have said, (namely) that when a person is elevated to a responsible post, he conducts it efficiently and ably, only when he acquires the skill and intelligence required for it. When the kingdom has fallen to your lot, what for do you require my advice? Gird up your loins and spring up like a roaring lion. Advance like a hero to the fight, and endeavour to defeat your foe. For death with honour and glory is better than living despised by an equal. Verse—You have elephants as well as armies; you have horses as well as followers. Put confusion into the ranks of your enemy and step forth like a man.” Chach was shamed by this her reply; and wearing weapons of war, and drawing up his army in a line, he faced the enemy. He also brought out of prison those of the (adverse) party who still remained there, gave them rewards and encouraging promises for the future, and advanced to meet the enemy. The king Maharat divided his army into the centre, the right wing, the left wing, the advance guard and the rear guard.

8.7

(Then) valiant warriors from both armies met in fight, till a large number on each side was killed. When the king Maharat saw that brave soldiers on both sides had been mowed down by the blood-thirsty sword, he addressed Chach in the following words: “I and you are the only two rivals for the kingdom; let us fight with each other, and let him who survives have the kingdom.” Chach confronted him and said: “I am a man of the Brahmin class and am unable to fight on horseback. Fight me (therefore) on foot and lay my head low, if you can.” The king of Chitor had complete confidence in his own bravery and strength. He thought within himself: “How can a Brahmin dare to measure arms with me in battle? I will pick up his head like a bird and tear it from his body.” He immediately dismounted and advanced on foot. Chach also came down from his horse and instructed his stirrup-holder to bring up the horse behind him. When the two came almost to close quarters with each other, Chach jumped upon his horse, made a sudden attack on him and with one blow severed the head of king Maharat from his body. (Seeing this) the army of Chach made an assault on the opposite army of Chitor, and (that army) took to flight. Some of them, seeing the king Maharat slain, asked for quarter and surrendered themselves, and some were put to the sword. Chach returned to the fort of Alor with joy and victory.

8.8

He ordered triumphal arches to be raised in the city, and he sat on the royal throne, and ordered public feasts to be given, and formed a fresh band of warriors. No stubborn rebel now remained in any of the four divisions of his country.

9

The author of this narrative and the writer of this fragrant book states as follows:—When that victory was gained, queen Suhandi ordered the chief men and nobles of the city to be called together, and when they all met, she said to them: “As king Sahasi is dead, and I have by him no issue to inherit the country, and as the kingdom has devolved on king Chach, you must give me away to Chach with proper matrimonial ceremonies and a distinct settlement.” The chiefs and nobles agreed to the [proposal] and they all came to the royal palace and marrie[d]
Suhandi to Chach. (In course of time), Chach had two sons by her: one was named Dahar and the other Daharsiah. He had also one daughter whom he called Bai. At their respective births, astrologers consulted the predominant star of their nativity, and by desire of the king cast their horoscopes, and inscribed the position of the several planets in the different constellations under the influence of the ascendant star, and marked out the beneficent and malignant aspects of the stars and their ascent and descent. They declared that both the sons would become kings, and, for a time, would have the entire kingdom of Sind in their possession. Their forecast as to the daughter was that she would not have to go out of the capital to any other place, and that whoever became her husband would become the sovereign and would rule over the length and breadth of the kingdom of Sind, and live on the fat of the land. When the astrologers thus foretold the fortunes of the princess, the king enjoined them to keep the forecast a secret and not to disclose it to anyone.

10

Chach now resolved to appoint his brother Chandra his deputy at the city of Alor. So he sent a trustworthy person to him with the following message:—"Our nearest relations are ascetics, and have always been faithful worshippers of idols in their temples. Their custom of worshipping fire and devotion to God are widely known. Our father Selaij acts on the saying,—'But we saw our fathers doing the same,' and this is approved by all our learned men and philosophers. But it is so written in the books of Hind, that, whenever a person, who has trained his soul to abstinence and austerity, dies, his soul, on its separation from the body, and, in return for his good deeds, transmigrates to the child of a king or a great man, in whose body it enjoys perfect rest owing to (the presence of) creature comforts and the affluence of fortune. And the God of Selaij has given us sovereignty this time, and a spacious empire has come under my command. Now my judgment demands that I should appoint you as my agent or vicegerent in the city of Alor and make you my heir-apparent. You can assist in the administration of the country by practising religiousness, faithfulness, abstinence and piety here also.” Although Chandra showed great reluctance, he was ultimately brought and appointed to the royal court. The entire administration of Alor was absolutely left in his hands by Chach, who entrusted also to his care his own private as well as State affairs.

11

(When appointing Chandra to the new post), Chach told him: “When the God of Selaij has made us worthy of the crown and throne, and has destined us for rulers of a nation, it is incumbent on us to endeavour, in the highest degree, to treat kindly the innumerable subjects under our sway, who are a trust (committed to our care) by the Creator, and to keep them contented and happy by administering justice and equity in such a manner that the strong should not oppress the weak, and we might not be reproached in the august court of God for lack of judgment or denial of redress. My brother Chandra, the crown of all the ascetics, is hereby appointed to this great and delicate office, and he is directed to carry it on whether we are present or absent, and all the people, nobles, commons, and soldiers should render him obedience and in no way deviate from his commands or his guidance.”

12

Then Chach called the Taki wazir Budhiman, and questioned him about the limits of the kingdom of Sahiras. “O able wazir and wise counsellor,” said he, “do you know what the boundaries of the country of Sind were when it was under the rule and sway of the senior Rai Sahasi? What are those four divisions which formed its limits in every direction? Give us all the information you have about them, so that I may go to” those limits, and ascertain whether the people there are disposed to be obedient or adverse to me, and, if any one is refractory or disobedient, I may take measures to remove him, and see that all bring their heads under my yoke, and no opponent or rebel finds his way into my kingdom, or sets my authority at naught.”

Budhiman gives an account of the boundaries of the territorial possessions of Rai Sahasi.

13.1.1

Wazir Budhiman bowed his head to the ground and said: “Long life to king Chach! May it be known to him that this metropolis and the whole kingdom were under the dominion of one king, and his chieftains were obedient and submissive to him, and were always attentive to his orders, and ready to do his bidding. When this kingdom came into the hands of Sahiras son of the senior Rai Sahasi, who was a son of Dewáij, and he was defeated and killed by the army of Fars, the kingdom devolved upon Sáhasi, (the younger,) and he appointed each of the four chiefs to each of the four divisions, in order that they might try their best to collect the revenue for the treasury, and to protect the country. Now that Your Majesty is anxious on this point, and wishes this anxiety to be removed from his mind, the only desirable and final arrangement necessary seems to be to prevent the very possibility of any unpleasant occurrence. For, otherwise, owing to the vicissitudes of time, such a terrible disaster might take place as could not easily be suppressed. When (by these precautionary measures) the government of the country is firmly established, and Your Majesty’s heart is at rest, the chiefs of the different divisions, and the kings of the bordering provinces would be favourably inclined to you and render service to you.

13.1.2

It is certain that, when by means of a brave army and furious elephants, tranquillity and stability are secured, God, the great cause of causes, will enable you to achieve victory and success, and to overcome your enemies and opponents. I am sanguine that the great God will strengthen the members and quarters of the kingdom; that all the four tributary rulers will place the chain of subjection on their necks; that all disorders will cease; that all the opponents will, from fear and awe of the sharp and well-tempered sword of Your Majesty, bring their heads to the halter of submission, and that this great and extensive kingdom that you have acquired with renown will abide with you to all eternity, and each day see its expansion. The king should, under all circumstances, fix his assiduous attention and desire on that end, and place full trust in the decrees of the Almighty, in order that He, with His august will and wisdom, may fulfil his wishes and realise his hopes.” Chach heard this discourse of the wazir Budhiman attentively, and what the wazir said, made an impression on his mind and produced comfort and joy in his heart. He praised him highly for his counsels and took his gladdening communication as a happy omen, and hastened to act accordingly. He sent trustworthy men to different directions and called upon the rulers of divisions to join him in his undertaking, which was to lead an army up to the limits of Hind, where it adjoined the country of the Tartars.

13.1.3

At an auspicious time, found out by astrologers after consulting the stars, he gave marching orders. After doing many a day’s journey and passing several stages, he arrived at the fortified town of Babiah, which is situated on the southern bank of the river Beas. The ruler of that fort commenced hostilities with him. But after a great and bloody battle the ruler of Babiah fled, and threw himself into the fort, and Rai Chach was the victor. He made a halt there, (laying siege to the fort,) for some time, during which corn became scarce, and the cutting of crops, grass and firewood impossible. When the people in the fort were reduced to this strait, the ruler of the place, one night, after the world had put on the black garment of night, and the king of stars had gone behind the dark curtain of night, left that fort, and went to that of Iskandah, and encamped in the suburbs of that town. This fortified town, too, belonged to him, and it was stronger than the first. When he bivouaced on a meadow attached to the town, he sent some men to gather information from the enemy’s camp. A spy soon came and said that Chach had entered into the fort of Babiah and was staying there. When Chach learnt that the ruler of Babiah had gone to the fort of Iskandah, he appointed an upright man out of the nobles of the country to be in charge of the fort, and himself started in the direction of Iskandah, and fixed his camp in the outskirts of that town.

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