Pramāṇa · Search · About · API

Siyar al-mutaʾakhkhirin 18: SECTION VIII.

A Translation of the Seir Mutaqherin (Haji Mustafa) 18

Language
English

Contents

SECTION VIII.

18.1.1

Account of a number of learned, or pious men, who lived in Aaly-verdy-qhun's Court, or in his dominions — Seradj-ed-doula commences his reign, by striping and confining his own aunt, Bibi Gahassicy — Cause of the war, which he declares against the Unglish — Calcutta taken by him — General discontent against Seradj-ed-doulah — Account of Shdocat-djung, his cousin, resumed — Strange character of that young Prince — Wise advice given him by the author — Dissensions between the two Princely cousins — Extravagant letter of Shdocat-djung's to Seradj-ed-doulah — He prepares for war — Is defeated, and slain — The author's distressful situation — Seradj-ed-doula's prosperity declines, on the famous Sabut-djung's (alias Colonel Clive's) coming to Bengal — Calcutta retaken — The Navvab surprised in his camp, close to Calcutta — Submits to a disgraceful peace — Informed of a conspiracy, he orders cannon to be planted against Mir-djaafer-qhan's palace — War between the English and French, in Bengal — The English object to Seradj-ed-doula's keeping a few of them in his service — Answer of Moosher Lass, (Monsieur Law) the French Commander, and his prediction — Mir-djaafer-qhan arms, and enters into a secret treaty with the English — The Navvab betrayed, and beaten, at the Battle of Palassy — Noble speech of his to his General — The latter proclaimed Navvab — Seradj-ed-doula flies to Radj-mahal — Is taken, and unworthily used — This sight affects every bystander;

18.1.2

and some officers want to rescue him — Mir-djaafer-qhan takes possession of the palace, where his son governs absolutely — Abominable character of that young man — Seradj-ed-doulah barbarously murdered, by his order — Affecting narrative of his death. The course of our history requires now that, before we part with Aaly-verdy-qhan, we give some account of the learned and pious men that lived in his Court and in his dominions; or who, coming on the report of his munificence, had just time to see him before his death. The foremost of them was the Moluvy, or Doctor Nassyr, a native of Sheh-pura, and a descendant of Shems-eddin, the Complaint-promoter, whose tomb and monument are in great repute in the province of Aud. The Moluvy's grandfather had quitted the place of his native country, to come and settle in that town, in the province of Bahar; and in his youth, that is, in the times of the Navvab Saistah-qhan the Forgiven, he had been a disciple of Mollah-sheh-mahmed-Shirazi, a learned man, who after having passed some time in Bengal, had quitted India, and returned to his beloved country, which had been all this while the constant object of his regrets. The disciple, who was enthusiastically attached to his master, and to the sciences, quitted both friends and country to follow him into Iran; and such was his attachment to his studies, that although he was so distressed, as to travel all the way on foot, from India to Iran, he never missed a day's lesson.

18.1.3

Arrived in Iran, he attended to the lessons of the masters of that country, until he became himself a complete proficient in the whole circle of Sciences, especially in the speculative ones; such as Astronomy, Mathematics, and Algebra. So that become himself now a man of character and renown, he passed his days in Iran, in honor and affluence. He afterwards came to Cabul, where he was employed as Second, in carrying messages to the Iranian Governors and Grandees of that frontier, as that employment had been lately declined by Mir-ghulam-mahmed the Mehadian, a man of great eminence, and incomparable learning, who had been hitherto employed in those negotiations, and had more than once served the famous Emir-qhan, as a mediator in his differents with the neighbouring powers. Moluvy-nassyr, after a long stay in that country, returned to India; and having obtained from the Emperor a small Djaghir or freehold in the province of Bahar, his native country, he settled at Azim-abad, where the house he has raised is still standing, and was, according to his will, left to his grandson, Mahmed-hassen-qhan, who inhabits the same to this day. The second of those eminent men was Daud-aaly-qhan, better known under the name of Zair-hossein-qhan. He was the eldest son of Moluvy-nassyr; equal to him in the practical sciences, which he had learned from him; and superior to him in the spiritual ones, which he held only from himself.

18.1.4

At his father's death, he was appointed not only his universal and sole heir, by a bill of sale in due form, but also acknowledged as his executor. Nevertheless, without availing himself of those deeds, he had the generous equity to make an equal division of the paternal estate between all the members of his family ; and it was such as would have been otherwise required by the laws of God ; keeping only such a share to himself as he might have been intitled to, in that case. After having in this manner arranged his affairs, he felt himself fired with a desire of visiting the Gate of the Pontiff of the World, of beholding the completion of Musalmanism, and of kissing the threshold of that door which is watched by hosts of Angels, that is, the luminous monument of the Prince of Prophets (upon whom, as well as upon his pure offspring, be salute and grace to all eternity ! ) After having enjoyed, to his heart's content, that measure of happiness, after which his heart had so long panted, he returned to the place of his nativity, where he passed his time in assisting the Seyds and necessitous, and in serving his God, by obliging his creatures. In the number of causes daily brought before him for his decision, (for he was both a Casuist and a Magistrate) his sole view was to cut the different short, to the satisfaction of both parties ; always contenting himself with his legal fees ;

18.1.5

and this small pittance, joined to his portion of the paternal estate, he managed with so much industry and economy, as to live honorably himself, whilst he proved a sure resource to the needy and necessitous, and especially to the forsaken widow, and the forlorn orphan, all which he constantly admitted, in great numbers, at his table partaking of a simple fare in their company, without pretending to live better by himself in private ; and it would be difficult on that subject to give him all the praises he deserves ; nor does the historian make any difficulty to acknowledge the impotence of his tongue, on that extensive article. We ought also to observe that on his return from having kissed the sacred and sublime thresholds, he altered his name from Daood-aaly-qhan, which he had, to that of Zair-hossein-qhan, which he assumed, constantly glorying in the alteration. After a glorious life of seventy years, he repaired to the mansions of Divine Mercy; and it was observed that at the moment of rendering the ghost, after a virtuous life in which he had been invariably serving his God, he had that adorable name in his mouth; and that he breathed his last in pronouncing the words, O God! may the Almighty's mercy rest upon him for ever!

18.1.6

The third person was Mir-mahmed-aalim, one of the most virtuous and most venerable persons of Azim-abad, as well as a disciple of Mirza-moez-moosevi-qhan, the Poet. His knowledge was in much repute, and his compositions in much esteem and celebrity; but I cannot speak properly of them, having no personal knowledge of either. The fourth was the Moluvy, or Doctor Mahmed-aaref; one of the most learned men of his time, and one of those men fond of corners and retirement. He was reported to have an excellent character; but he died in the first years of Aaly-verdy-qhan's taking possession of Bengal, and he was entombed in the Castle of Azim-abad, where he had always resided. One of his disciples, called Shah-gurg or Saint Wolf, was a pious man, (seeking God), whom I have often seen. He lived in solitude and celibacy, at a distance from the world ; and he spent his time in prayer.

18.1.7

The fifth was Mir-rustem-aaly, a man satisfied with his corners but not destitute of science and erudition. This is, at least, the character given him by the persons that much frequent religious men. I knew him but little ; but he passed for a man versed in the sense of the Coran, and capable of all the subtilities of explanation. He died at Azim-abad, in Ram-narain's Government, and lies buried close to the spot called the Monument of Mir-afzyl, the Cashmirian merchant. It was for this following reason : The merchant, who intended to embrace the same kind of life, and was attached to him personally, got him buried in that spot which he had bought for his own burial ; and on his death-bed, he ordered that himself should be buried at his feet. The sixth was Shah-mahmed-aamin, who lived in celibacy, a man much versed in the sense of the Coran, and so very intelligent as to be inferior only to an Angel. Intent, both interiorly and exteriorly, on the service of his God, he seemed to be brimful of the rays of the love of his Maker. In his actions and words he seemed to have no other view than that of concentring his ownself in the love of the Eternal being, and in a boundless attachment to the Infinite One.

18.1.8

His words and actions made so much impression on the mind, that I, the poor man, having gone on the fame of his character, to render him a visit, felt within myself, on entering his dwelling such a disgust at the avocations of this world, and so strong an inclination for abandoning this borrowed habitation, and for addicting myself henceforward to the love of God only, that I was nearly taking my last resolution on that subject. He passed the nights in adoration and mortifications, always awake ; sleeping hardly one hour's time by day. His dwelling was endlessly thronged by visitors ; but he was so intent on the object of his love, and he pronounced the ejaculation, " O my beloved!" in such a manner; he fetched such deep sighs, and drew from his breast such moving sobs ; that the hearts of the by-standers were set on fire. He was not deficient in learning ; but his master, Shah-mahmed, was famous at Azim-abad for miracles and prodigies. Although fully learned himself, he avoided explaining the higher sciences and difficult passages; for whenever his temper softened (and he was somewhat rough and passionate) he would read lectures publicly.

18.2.1

The seventh of those eminent men was Shah-adhen; and the eighth, Hdiat-beg. They seemed to have intirely forsaken the world, and to be fantastical in their actions and characters. People recount miracles and great things of them; but the truth of this is only known to God. The ninth was Shah-qhyzyr (or Saint Green); a religious of great distinction, who lived in Saad-pûr, a town of the district of Besara. He was abrupt, and sudden, as well as singular in his actions; but numbers of men of sense that used to frequent him, are full in praising his high character; and many attribute miracles and prodigies to him, in so positive a tone of voice and with so much firmness, as to overwhelm all doubt.

18.2.2

The tenth is the illustrious Seyd-mir-mahmed-sedjad, or Mir-mahmed, the Prosterner, who by his virtues brought in mind all the merits of his illustrious ancestors. Having once chosen to live as a monk or religious, he became a personage of high repute, although he did not value the world more than he did a straw. He was an intimate friend of my forgiven father, under whose auspices he had commenced a poem on what concerns the other world. He was a man of knowledge, understood many sciences, and had so many valuable qualifications, besides, that both tongue and pen would fail in enumerating them at length. We have seen a book of his composition. It gives an insight into the heights to which his mind had soared; nor can it fail to give a high opinion of his merit to any one that will peruse it. After my father's departure for Shah-djehan-abad, there intervened a sincere friendship between this venerable man and the glorious grandfather of me, the most inconsiderable of mankind. They seemed inseparable. This worthy man intended to enter in the army, and to acquire the merit of fighting the infidels; but he died before he could execute his design, nor do I remember of the year of his death; else, I would mention it. May God have joined him to his pious ancestors, and may He have assigned him a place in his merciful mansions!

18.2.3

The eleventh was the grandfather of this vilest of men, namely, Séyd-aalim-ollah, the Tebateba, who descended from Hassen, elder son to the grandson of the Prophet, and came from the place of his burial; and were we to mention all his virtues and merits, the mention would require a volume by itself. Suffice it to say, that he arrived at Azim-abad, in the year 1155 of the Hedjra; and in the month of Shaaban of the next year, he departed towards the mansions of the Divine mercy. The mortifications and austerities he underwent, and the miracles and prodigies he operated, and of which I have been a witness with thousands of others, (because they were always performed in open day and in public) are all taken notice of in a piece of poetry of mine, entitled the Nature of the Pontife. Most of them shall be found there. The twelfth is the glorious Shah-hdideri, maternal uncle to my paternal grandmother. He was bluntly attached to the sect of Shyahs, and noways inclined to spare the opposite sect. Resigned in his fortune, and satisfied with his estate, he was haughty and overbearing to the proud, but full of modesty and deference with the poor and the humble; and here is a proof of it: Ecber-cûly-qhan, father to the late Mirza-iredj-qhan, which latter was father-in-law to Seradj-ed-doulah, having engaged him by dint of intreaties and importunities to accompany him into Bengal, he settled at Bagalpûr, a town for which he took a liking.

18.2.4

It happened at that time, that the famous General, Mahmed-ghôass-qhan, was ill, and of a distemper that grew to such a height, that all the by-standers, as well as himself, had despaired of his life. Shah-hdidery, who hated the man's sect, but loved his person, and highly valued his military talents, and heroical prowess, went to see him; and he bound himself to restore him to full health, if he would but embrace the tenets of the Shyism. The condition was accepted; and the dying man having recovered his health, became so attached to Shah-haidery, that he turned his disciple, with all his children, and his whole family; and always paid him the highest regard. Matters remained on that footing, until the General was slain with his master, Ser-efraz-qhan, at the battle of Gheriah; upon which intelligence, Shah-haideri quitting his domicile of Bagalpûr, came to Môrshôd-abad, where he loaded Aaly-verdy-qhan with bitter reproaches, for his black ingratitude: reproaches, which he bore patiently; nor did there come any word from that Prince's mouth, but such as savoured humility and submission. The pious man went into the field of battle, where after having exhumed Ghoûss-qhan's body, as well as those of his children, together with the few companions of his that had chosen to die with their heroical General, he carried them to Bagalpûr, where he committed the whole to the earth; and dying himself some years after, he was buried close to the General, his friend.

18.2.5

Shah-djaafry, his son, with less bluntness of zeal, and more modesty, than his father, or his equals, lived in silence, in contentment, in resignation, and in the oblivion of the delights and incitements of the world; but nevertheless he was so much esteemed by Aaly-verdy-qhan, and by his children, that they prided in shewing him the utmost regard. Nevertheless he never departed from the humility of his condition, but lived poor and like a real monk; only whenever he intended to intercede for others, he then applied to the great ones, but it was in such a manner, as to shew he did not value their grandeur more than a straw. It happened at some time that Yessen-qhan, Fodjdar of Bagalpûr, had put an end to the pensions paid by that department to poor necessitous people, but had not touched to that of Shah-djaafri's, which he used to send regularly; but which the holy man refused to touch, unless the pensions of so many needy people were restored at the same time; nor did he complain, or even make any application to Aaly-verdy-qhan who had so high a regard for him. But that Prince having been informed of the injury done to the necessitous of those parts, loaded Yessen-qhan with reproaches and curses, and ordered the pensions to be re-established on the former footing; and then only did Shah-djaafry accept his own. He was naturally of a firm, fearless temper.

18.2.6

At the time when Mustapha-qhan, after having quitted the service, was marching towards Bagalpoor, some Sunnies, displeased with the injurious language which he endlessly poured against the Prophet's three first successors, defered him to his Afghans as a bitter enemy of their sect; and it was reported that Mustapha-qhan wanted to call him to an account; but this report did not frighten him. On the contrary, when that General arrived at Bagalpoor, the holy man remained firm and immobile in his habitation, waiting patiently for the crown of Martyrdom. Luckily for him that this threatening evil vanished of itself. But his firmness was no less conspicuous in an affair, that did him a deal of honor. It was about the time of Seradj-ed-doulah's nuptials, a Mussulman who had killed a consecrated bull, had his hand cut off by order of Abiram, the Hindoo Officer at Bagalpoor, as Representative of Ata-ollah-qhan, the Fodjdar, then absent; and although the man went to Azim-abad, and carried his complaints to the great and mighty ones, no body took notice of him. Shah-djaafri, shocked at this neglect of justice, joined issue with the injured man; and a general sedition arising, Ata-ollah-qhan became very uneasy, as a multitude of people thronging at his door, wanted to break into his house. The Afghan Generals, Shimshir-qhan, and Serdar-qhan, were then encamped without that city, although out of service;

18.2.7

and they seemed inclined to join the insurgents, in so much that the sedition was rising to a height; when the Governor presented himself in the middle of the people, and observed that Aaly-verdy-qhan would be injured by this fray, and incensed at this affair. Shah-djaafry answered: Pacify the injured Sëyd, and I have nothing to say. The Sëyd being sent for, the Governor pacified him, by promising him a sum of money with some presents, and by swearing to punish those that had maimed him; then only did the malcontents disperse to their homes. There are but few men, that could have mustered on that occasion, so much courage, and faith, and disinterestedness as he did. The truth is, that he was naturally fearless and intrepid; and people remember still, that Shah-djaafry being then a young man, and on a party of hunting, a tiger made his appearance; at the sight of which, Mahmed-cötöb, elder son to General Ghööss-qhan, forbade his going nearer. The Sëyd shocked at the order, galloped forward, and jumping down from his horse, he went close to the tiger, and gave him two or three strokes of his whip, to the amazement of all the beholders. The animal, instead of tearing him to pieces, turned tail, and skulked away, exactly like a mouse before a cat; the Son of the Lion of God pursued with vigour, and would lay on as often as his whip could reach the animal. A character so fearless, was nevertheless distinguished by much meekness, and a modesty exemplary.

18.2.8

He used to receive and to entertain all visitors, partaking in common with them of one and the same humble fare; and in this modesty, as well as in his readiness at all times to support the complaints, and to promote the interests of the Faithful, without any view to himself, he had hardly any equal. He died at Monghir, whilst the Navvab Mir-cassim-qhan was residing there in the blaze of full power; but his friends carried his body to Azim-abad, where he was buried in a particular spot, which he had selected for that very purpose in his life-time. May God have done him the favour of joining him to the choruses of his pious ancestors!!

18.3.1

There were, besides those holy men, which we have been mentioning, numbers of pious and religious persons, in different parts of Bengal, all persons of character for sanctity of life and learning; but of whose life, I am not sufficiently informed to commemorate them properly here. One of these was Shah-gholam-aaly, in the village of Divrah, about the town of Arvel. Shah-bedi-eddin was another; together with others, who descended from Shah-sherf-eddin-yahya of Bahar. We must also mention Shaik-sahilen, in Saher-seram, and Shah-mahmed-mah in Belia, a dependence of Monghir; and also Shah-nedjm-eddin, better known under the name of Shah-moolah, in the district of Sooroodj-gara, a dependence of Monghir, where he lived with a deal of ease and satisfaction, enjoying a small estate in land, the revenue of which he spent in entertaining all comers or travellers that would call on him. But Haider-aaly-qhan who commanded Aaly-verdy-qhan's artillery, having commenced an acquaintance with him, that General made application to that Prince for his bestowing on the holy man the small Parganah or District of Cagra, in the dependence of Monghir ; and the request was complied with, with the best grace in the world ; so that the General one day presented him with the patent of it. Now that estate is enjoyed by his descendants, that is, by his wife's relations, who all live comfortably upon the product of it.

18.3.2

There were in those times at Azim-abad numbers of persons who loved sciences and learning, and employed themselves in teaching and in being taught ; and I remember to have seen in that city and its environs alone nine or ten professors of repute, and three or four hundred students and disciples ; from whence may be conjectured the number of those that must have been in the great towns, and in the retired districts. Amongst those that flourished in the town of Bahar, the Cazy-gholam-muzaffer, better known under the title of Muzaffer-aaly-qhan, was personally known to Aaly-verdy-qhan, who appointed him to the office of Supreme Judge of Moorshood-abad. He was a learned, ingenious, well behaved man, who wrote well both in verse and in prose. As to those men of merit and knowledge, who led by their particular destiny, quitted the regions of Iran to come to Bengal and into Hindostan, and who in particular settled in Bahar and Azim-abad, the first of those venerable personages was the Prince of the learned and of the illustrious, the Foremost of the renowned doctors, the Veil-drawer of the difficult and hidden passages, the Seal of teachers and institutors, our Lord and Teacher Mahomed-el-medoo-bed-aaly, who changed his name into that of Mohammed-hezin the delivered, (to whom may God have granted a high place in heaven!) He was one of the descendants of Shehtadj-eddin-hibrahim, better known under the name of Zahed-the-djilanian; and his fame was spread all over the world.

18.3.3

The reputation of his virtues and learning was such, that his writings and compositions were as well known in India as in Iran; his virtues seemed to be an emanation and a manifestation of the powers of the Supreme Being; and himself a creature of a particular choice. I confess, in common with several persons far superior to me in every sense, that in this age he had not his equal. It is even probable that all over Iran and Arabia there has not been a man, so universally learned, as to be reputed a reservoir of every kind of knowledge, sacred or prophane, spiritual or corporeal. He was a standing miracle of the Divine omnipotence; had studied all the sciences; and had such a prodigious memory, that it is doubted whether in this last qualification he ever had his equal. His knowledge was so universal, that there was no proposing to him a question in any point of spiritual science or of practical knowledge, but he would answer it directly. What subtility could be pointed out in the whole circle of science, which he did not unfold, and amongst the mazes and depths of Astrology, in what part was he not thoroughly versed? In fact he was a wonder and a prodigy of his age. The Emperor Mahmed-shah, fully apprised of his merit, sent him several messages by the channel of Emir-qhan, and some other Grandees of his capital, requesting his being pleased to accept the office of Vezir, and to augment thereby the splendour of his Court.

18.3.4

But as that worthy man thought it a shame to submit to the inconveniencies of this world, he declined the proposal; for being a man of penetration, he knew that the secret foundations of the Empire were tottering, and likely soon to fall down; and therfore he paid no regard to the request; else, whenever the government of a kingdom is the business, and the correction of a whole Empire is the question, men of those superior talents will never refuse to undergo the burthen of a reformation; nor will they think themselves exempt from contributing to the good of mankind; so far from this, that they will think such a burthen to be obligatory on their character. To stretch too far the threads of this narrative on his virtues and excellencies, would be superfluous in this place. His poesies, glowing everywhere with the sentiments of his heart, shall always bear a sufficient testimony of his eminent merit, and will afford a full information to those that never knew him personally. It was remarked of this illustrious man that he came several times to Azim-abad on his way to his own country of Iran, and always found himself opposed by fate. This is as much as we can say of him; for to mention his arrival and his several voyages with the obstacles he met with, would require much time, and answer very little purpose. Aaly-verdy-qhan, and his two sons-in-law, wrote him repeatedly, in the most respectful terms, supplicating the happiness of seeing him in their dominions.

18.3.5

At each time he returned a polite answer, in which he excused himself; but the truth is, he never had any liking to their persons, or any inclination to live in their Courts. From Azim-abad he returned to Banaress, where for several reasons he took up his abode, and where he lived a long time, until finding himself grown feebler and incapable of travelling, he ordered a mausoleum to be raised for himself; and in the year of the Hedjra 1180, his soul winged its flight towards a corner of the Divine Mercy; and his body was buried in the monument which he had himself provided. One day as he was looking at his tomb-stone, he had a mind to write some words with his own hand upon it, and these were engraved, with two or three verses of his composition; nor will it prove amiss to remember them here. At the top is the blessed name of God; after which are the words: O Beneficent! your culprit stands before you; receive Mahmed-el-medoo-beaalli the Djilanian, son to Abu-taaleb, and grandson to Abdollah, the Pious. But the very day of his death he wrote this notice of himself in the following verses at the bottom of the stone:— "The dark night of my existence is illuminated by the approach of enjoyment; "To-morrow is judgment day for me, but it proves a lighted flambeau to my tomb. At the two sides of these verses, he added the following ones:

18.3.6

"Should you ask me what I have been doing in this world, I would answer, "I have been attending to the language of love, and know nothing else: "Nothing else, but that I have just heard here the inviting voice of my Love. "Fatigued from his journey, and sensible of the pains it has cost him, "Hezin comes to repose his weary head on this pillow of tranquillity." May God's mercy be upon him! The second of those eminent personages, that came from foreign parts, is His Highness Sheh-mahmed-hassen, who is equal to the second Protomartyr, Sheh-zin-eddin-aaly. To mention his illustrious pedigree, would prove as superfluous a task as it would be to point out the sun, a new thing, in the middle of a flaming day. He had not his equal in the knowledge of the Arabic language, in jurisprudence, and in the sense of the Coran, and of its commentaries. As to the metaphysical and profane sciences, he was little versed in them, nor did they attract much of his regard; but he was not a stranger to them neither. His inclination turned him towards theology, and sacred knowledge, expressing little inclination towards profane sciences; but he had no aversion to them, nor did he forbid them to his disciple; for he used to say that the ancient masters were partaged in their opinions, on that subject, and I acknowledge, would he add, my insufficiency in those two articles, and "at a loss how to determine between the two parties, betwixt their right or wrong opinions. God only knows which is best."

18.4.1

The Afghans having taken possession of Iran, and thrown everything into confusion, he retired with his parents and family to the holy tombs of Kerbela and Nedjef, and took up his abode there; but forced by poverty, he came from thence to Shahdjehan-abad, where he attached himself to Abul-mansur-qhan. From thence he sent money to his family, and had it brought to him in Hindostan; and meanwhile he was proposed to inspect the education of the young Mirza-djelal-eddin-haider since Shudjah-ed-doulah, son to that General. But as Abul-mansur-qhan came soon after to depart this life, and Sudjah-ed-doulah, turning giddy with the fumes of profligacy and absolute power, did not choose to listen to him any more, he quitted his Court, and retired to Azim-abad, where he was taken notice of by one of the Iranians of that city, who perceiving his poverty, made him accept a sum of money to be employed in trade on common risks. The man, little acquainted with merchandise, and little inclined to commerce, put the money in the hands of a third person, and took up his abode in the mausoleum of Saadet-qhan, father-in-law to Abul-mansur-qhan. Meanwhile his agent in trade came from Gorock-pur with a quantity of Sacu-timber; and as Radja Ram-narain, who in appearance shewed him much regard, but in fact hated him heartily, was then building a palace, he was requested to purchase the whole quantity of timber at the common price, and to pay the money at once.

18.4.2

Accordingly, the Radjah's officers went, measured the timber, set their mark upon it, and for a length of time left it there, without further notice. The poor man sent the Radja word, requesting him either to take up the timber and pay for it according to the terms agreed upon, or to release it intirely, that any other might purchase it. The Radja, proud of his power and superior rank, made a very strange and very improper answer; and it was in these terms: "I fear neither the West nor the East, as you seem to imagine; nor have I bought your timber, but out of compassion; and you had better think so yourself." The Sheh confounded at the message, answered in a note, that he had not been able to understand His Excellency's message, "but as to " what you have been pleased " added he, " to write of your " having no fears." Verses: " There is a certain being called God, which, you know, " Can assuage even the billows of a stormy sea." After this affair, poverty took the upper hand of that worthy man. Luckily that a little time after, Aaly-djah-mir-cassem-qhan having seated himself upon the Mesned of the sovereignty of Bengal, and established himself fully in the possession of the three provinces of Bengal, Bahar and Oressa, he was pleased to call me from Radja Ram-narain's service into his own, as we shall mention subsequently, and to put it in my power to procure him from that Prince a noble pension, which enabled him to repay his creditors.

18.4.3

However, he did not long enjoy that state of affluence; and in a couple of years more, his last hour being come, he was interred in that spot of ground which had been bought by Mir-cassem-qhan, and is close to the monument of Saadet-qhan's father. Doctor Abul-cassem, his disciple and friend, out of regard to his memory, and out of respect to his tomb, built himself a house close to it. It is true he was a Cashmirian indeed; but yet he proved to be a man of excellent qualifications. So that after having honourably and virtuously lived in that house for a number of years, he departed this life last year, that is, in the year 1193 of the Hedjra, and repaired to the mansions of the Divine forgiveness. He was buried close to his master and teacher, and left behind a character of a good-natured man, equally desirous of serving God, and of obliging his creatures; acquainted with the Arabic, with jurisprudence, with sacred law, and with its explanations and commentaries; and whose main scope after God's service, was to be useful to men, being himself a man of excellent qualifications. He died suddenly the 18th of Ramazan, as he was breaking his fast in the first part of the night, and he was universally regretted. May God receive him in the arms of His mercy! After so many deaths, none remains from amongst those virtuous men of former times, but two persons;

18.4.4

and it is for their sakes doubtless that blessings are still showered down upon earth from heaven: and it is these few who distribute still as much as they can afford, the sealed liquor of knowledge and science to the thirsty creatures of God. The first of these two is the glorious Seyd, that token of the beams of the Divinity, the discoverer of the subtilities and difficulties of the eternal science Seyd-mahmed-aaly, (the cooling waters of whose virtues and learning may God Almighty render perennial for my particular benefit, and as well as that of all the Believers). His father was a native of Iran; but himself was born in Haider-abad, one of the two capitals of Decan, where his father was no sooner arrived than his wife was brought to bed of a son. The father, intent on improving the mind of his child, carried him back to Iran, to have him educated there; and the boy being early initiated in the rudiments of knowledge, took such a liking to learning and to learned men, that in order to push his studies, he attached himself to the complete doctor and excellent teacher, our lord and teacher Mahmed-sadyc-sistani. He got his name inscribed amongst his disciples, and applied himself intensely to the business of sounding all the depths of knowledge, and of unfolding all the subtilities of science; nor did he ever part with that illustrious master, so long as he lived;

18.4.5

but continued to increase his acquisitions, until by intense application and gradual labour, he arrived at the utmost height of science; and now he is famed for universality of learning. In the science of theoretical and practical physic especially, he is reputed to have not his equal. With all his merit, and all his knowledge, he was in imitation of all the learned men, his predecessors, fond of retirement, and obscurity, passing his time in perusing the works of ancient masters; nor was he drawn out of his retirement, but by the evils that poured at once upon his country. His master died during the siege of Isfahan; and his father retired to the mansions of Divine mercy. Meanwhile, the country of Iran becoming a scene of oppression and troubles, and a variety of revolutions succeeding each other, he remembered his native country of India, and resolved to return thither. After his arrival in Bengal, he lived some days at Pūraniah; but in a little time he thought proper to quit that country, as Seif-qhan had some abruptness in his character, as well as some profligacy in his morals. From thence he repaired to Azim-abad, where he met Abdol-aaly-qhan, the poor man's paternal uncle, who thinking himself honoured by such a guest, received him generously, and undertook to support him with decency.

18.4.6

However, as occasions and opportunities to serve him did not offer, and he wished for an independent subsistence, he quitted Azim-abad, and repaired to Aūd and Lucknow, where he remained a long time; until he was invited over by Zin-eddin-ahmed-qhan, Governor of Azim-abad, who wrote him pressing letters on that subject. The worthy man, who took those invitations to be so many tokens of a return of good fortune, repaired to Azim-abad, where the Governor no sooner heard of his being near, than he sent some persons of note to bring him over; and he received him with the utmost distinction, making him several presents; for he thought it an honour to settle upon him a noble pension, as well as to oblige him in every thing in his power. This state of things lasted until that worthy Prince was murdered by Shimshir-qhan; at which time the Seyd's house was plundered, and himself reduced again to poverty; but hearing that Aaly-verdy-qhan was arrived at Mongher, he, like the Prophets of old, fled from a land of oppression, and took shelter in the Bengal Army, where the Viceroy looking upon his august arrival as something auspicious to himself, and as something that announced success and victory to his arms, received him with distinction, and settled a plentiful pension upon him, which was always regularly paid; nor did he ever abate anything from the kindnesses and attentions shewn him at first.

18.4.7

But the Seyd himself, fired with a desire of seeing the completion of Mussulmanism, and visiting the monument of the Prince of Men, and kissing the venerable threshold of the First of Pontiffs, (upon whom be grace for ever !) took a journey thither by sea, and having enjoyed the happiness for which he had panted so long, he returned to Bengal where he found the Viceroy dying, and Seradj-ed-doulah disposing of every thing. The new Prince, with a petulance that became his character of ignorance and profligacy, instead of continuing to use with distinction so worthy a man, offered him indignities ; he ordered him to quit the apartment where he lived in the palace, and this too without allowing him a moment's respite. The poor man confounded at the suddenness of the order, was at a loss how to account for it, and how to dispose of himself at so short a notice ; when he was succoured by Providence. Hassen-reza-qhan, son to one of Hadji-ahmed's daughters, hearing of that worthy man's being turned into the street, ran on foot to the spot ; and although not certain himself of his own fate, which his attachment to Nevazish-mahmed-qhan had rendered doubtful, and Seradj-ed-doula's levity and profligacy, precarious, he engaged the worthy man to take shelter in his own house ; and a few days after, he made him present of a dwelling and a spot of ground attaining to his own, where he took up his abode, and where he lives to this day ; it is on the water side.

18.4.8

It is observable that this nobleman, who was then the flambeau and light of his family, had exposed himself the lion's jaws by so noble an action. But the Divine Mercy, in return for it, protected him from the tyrant's resentment in a peculiar manner; else, what he had done was full of danger and peril ; for the tyrant heard of it, and Hassen-reza-qhan came to think so himself. Seradj-ed-doulah is now gone. He has disappeared from the face of the earth, after having received a full measure for what he had done ; but the memory of this noble action shall illustrate the page of history, and remain recorded for ever.

18.5.1

Verse : " After two such examples, choose, if thou canst, thine own pattern. Thanks are due to the Almighty God, that the learned man is still living to this day, (it being the month of Shaaban of the year 1194) and is spending his time in collating books, confronting authorities, explaining the Scriptures, reading lectures upon sciences, and shewing the influence of his learning and virtues over the whole city of Mbrshbd-abad. He is assiduously attended by Hassen-Reza-qhan and his children, by Mahmed-hossein-qhan, by Doctor-haddy-qhan's son, and by numbers of the most distinguished persons of the city, who all resort thither to reap the benefit of his vivifying breath. May God continue to stretch the shade of that illustrious Seyd's person over the heads of his servants and adorers! Amen. The second of those two illustrious men, which remain to us from the former times, is the Prince of those that fear God, and are attached to the rights of his Pontiff, the Cream of the Learned in the true Science, Hadji-bedi-eddin (Whom God may long conserve at the head of the Mussulmanism, that we may long refresh our thirst at the cooling waters of his virtues and learning!). He was born in the district Sarun, about Azim-abad, and is renowned amongst those pious men, who fearing God, live retired; but with honour and decency. After having acquired a knowledge of the sciences, he resolved to spend his days in the service of his God, and in subduing his flesh.

18.5.2

For this purpose he attached himself to Qhadja-mahmed-djaafer, the forgiven, who was a Religious of distinction and fortune; in whose service he remained for a longtime, as his friend and as his disciple; and where he acquired such an intense love for the house of God, and for the tombs of the illustrious martyrs, that he joined society with Hadji-ahmed-aaly, son-in-law to Moluvy-nassyr, the forgiven, and made haste to perform his pilgrimage, and to visit the sublime gates. On his returning from thence, he went to kiss the venerable Rezevian threshold (on which be grace for ever!); and after having enjoyed that happiness, he returned to India, where he now lives with his children and family in Mustapha-abad, a village of his wife's purchasing. He is solidly pious, deeply versed in the Coran and its commentaries, as well as in jurisprudence, and in all the matters relating to faith. Although noways a stranger to the prophane branches of knowledge, the sublimest doctors reckon him one of their number; and the forgiven Sheh-mahmed-aaly paid him a great deal of regard, and used to say, that there was but one Azim-abad in India, and but one Hadji-bedi-eddin. One day as the Hadji, in his way from Banares to his place of residence, had advanced to Azim-abad merely to see the venerable Shah; the latter conducted him to his very door, where he made a fervent prayer for him. The Hadji passes whole days and nights in prayer;

18.5.3

nor is it known that he ever missed the night-prayer called Tehedjud or watching. His time was regularly divided; but with so much vigilance upon himself, that no man living can accuse him of having done an action contrary to law, or unworthy of his age. He is now in his eightieth year, and regrets that whilst not one of the Imams or Pontiffs (on whom be grace for ever!) has arrived at such an age, his own life should have been protracted to such a length, May God conserve so worthy a man, with all those that resemble him, that they may bring down the blessings of heaven upon earth, and refresh our remembrance of those that have preceded him in the paths of piety and virtue! After such a digression in behalf of science and piety, the thread of our history requires that we should return to Seradj-ed-doulah. That young Prince having taken possession of the sovereignty of Bengal, Bahar, and Oressa, spent some time in his mourning, and then took his seat on the throne of dominion and command. The first operation of his government was that of ordering a number of his forces to march to Moti-djil, with injunctions to bring his aunt, Biby Gahassity, from thence, and to confine her in some other place; after which the Commanding officer was to seize every thing belonging to her, jewels, money, as well as furniture, and to carry it to his own treasury. It was then that the silly woman found the consequence of having so liberally distributed her money.

18.5.4

The Commanders and troops, who had, some time before Aaly-verdy-qhan's demise, received so much gold and so many presents from her, under solemn promises of fighting for her cause against Seradj-ed-doulah, now finding not in themselves any stomach for fighting at all, had already retired to those places of shelter which they had purchased with her money ; and the Commanders being already gone, soon were followed by the multitude ; so that there remained with her but a small number of men ; who no sooner saw themselves invested, than they seemed confounded, and like men that had lost their wits. Mir-nuzur-aaly was as much frightened as any other. This man who had been the author of those schemes of resistance, and who cut so great a figure in the heart of that Princess, as well as in her household, no sooner saw himself surrounded, than being out of his mind as well as others, he engaged in his cause by large presents, two Commanders of character who interceded in his behalf with the new Prince, and found means to procure his escape. These were Dost-mahmed-qhan and Rehem-qhan ; but every thing found in the house of that Princess was registered, and sent to the public treasury ; and that short-sighted woman, who instead of hating her nephew, ought to have considered him as her own son, received in that day her just retribution, for her having consented to Hussein-coly-qhan's unjust death ;

18.5.5

and for having been guilty of an infinity of infamous actions, with which she had dishonoured her character and family. She was disrobed of her rank and honour, striped of her wealth, and put under confinement. Rabia-begum, her sister, had on her side full reason to be frightened ; but she escaped with little hurt, by the means of her daughter, relict of Ecram-ed-doulah, who had been brother of the reigning Prince. This expedition against Moti-djil was followed by very great changes at Court. Mir-djaafer-qhan, who had enjoyed these many years the office of Paymaster-General of the forces, lost his office, which was bestowed on a new man, Mir-meden, a gentleman sent for purposely from Djehanghir-nugur-dacca, where he was one of those attached to Hassen-eddin-qhan, nephew to Huessein-coly-qhan. Mohun-lall, Divan to Seradj-ed-doulah's household, was appointed Divan-General, and Prime Minister, with full power over every branch of administration; the title of Maha-radja, or Great Prince, was added to the investiture, together with a kettle-drum, a fringed Paleky, and the grade of five thousand horse;

18.5.6

and so much trust was reposed in that man, as well as so much power lodged in his hands, that the Grandees and Commanders, who had already conceived a dislike to the new Prince, on account of his levity, and his profligacy, as well as his harsh language, and the hardness of his heart, finding themselves subjected to those two new men, and especially to the latter, whose arrogance they could not bear, now set no bounds to their discontents; and every one of them sowed in his breast the thoughts of getting rid of so improper a Ruler; in so much that none remained attached to him, but a few young men, as profligate and as giddy as himself, all of whom had been suddenly raised to power and influence by his means. For as to the principal men in the city and army, every one of them, shocked to see such a man on the throne, were only intent on finding out the means of overturning his power, whether by art, by force, or by treason. And soon fortune favoured their wishes. Seradj-ed-doulah had, a little after his accession to the throne, conceived in his heart the design of wrenching the country of Purniah from the hands of Shaocat-djung, his own cousin, son to the late Saëd-ahmed-qhan; and with this view he had repaired to Radj-mahl. Such a sudden arrival threw Shaocat-djung, as well his favourites and Ministers into dismay. They were seized with a panic;

18.5.7

and as he did not trust his Ministers as yet, he turned himself towards the religious and pious men of that city, whose prayers he requested, to the end that the imminent evil might be averted, and Seradj-ed-doulah might alter his mind, and return to his capital. But whilst Shaocat-djung was thus employed, news came to Seradj-ed-doulah at Radj-mahl, that Kishun-bohllub, son to Raja Rahdj-ballub, heretofore Divan to Nevazish-mahmed-qhan, had given the slip to the guards that had been sent to Djehanghir-nugur-dacca to seize him, and had made his escape to Calcutta, where he was protected by Mr. Drake, the chief man of that town. On hearing this, Seradj-ed-doulah gave up his design against Shaocat-djung, and returned to Moorshood-abad; where, after writing many sharp letters and reprimands to Mr. Drake, the messages and literary correspondence ended in a declared war; and Seradj-ed-doulah assembled an army against Calcutta. But this Prince, whose head was so much disordered by the fumes of pride and ignorance, as to commit an infinity of errors, continued, even after having declared war, to welter in the miry eddies of presumption, levity and insolence. He neglected, and daily insulted those ancient Commanders, that had served so faithfully and so bravely, Aaly-verdy-qhan, his uncle; so that intimidated now by his grandson's character and foul language, they did not dare to open their mouths, or to take breath in his presence.

18.5.8

Most of them, shocked at the dishonourable expressions made use of in speaking to them, and incensed at the insolence of the upstarts that had taken possession of his mind, were so far from offering advice upon the posture of affairs, or upon the manner of proceeding in this expedition, that they were in general ill-intentioned, and wishing to see its miscarriage, as well as their Ruler's downfall; and whilst himself, on his side, made it a point not to ask any one's opinion; on the other, those he consulted (and these were no other than those which he had lately promoted), being most of them incapable and inexperienced, did not choose to mention in his presence any advice that might shock his sentiments, and thereby endanger the power and authority to which they had been so lately raised. As for himself, he was ignorant of the world, and incapable to take a reasonable party, being totally destitute of sense and penetration, and yet having a head so obscured by the smoke of ignorance, and so giddy and intoxicated with the fumes of youth and power and dominion, that he knew no distinction betwixt good and bad, nor betwixt vice and virtue. His imprudence was so enormous that, in the middle of a military expedition, he would set daggers in the hearts of his bravest and ablest Commanders, by his harsh language, and his choleric disposition. Such usage naturally rendered them regardless, and utterly neglectful.

First 38 of 145 passages. Read on