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Táríkh-i Dáúdí of 'Abdu-lla (extracts)

Translation of Tarikh-i Daʾudi (Tārīkh-i Dāʾūdī)

Language
English
Date
1872 CE
Translators
Henry Miers Elliot, John Dowson
Extent
117 passages, 25,179 words
Text
complete digital text
Source
archive.org · The History of India, as told by its own Historians. The Muhammadan Period. The posthumous papers of Sir H.… · Public domain (published before 1930)

Contents

Text

1

Hamid Khan escaped and fled to Dehli, and pondered how he should elevate some one else to the throne in lieu of 'Alau-d din. He summoned two competitors for the crown — Kiyam Khan and Malik Bahlol. Both obeyed the summons with alacrity. Bahlol was at Sirhind, and hastened with the quickness of the wind towards Dehli, accompanied by a countless army. Kiyam Khan, hearing that Bahlol had the start of him, abandoned the journey on which he had set out.
Malik Bahlol paid his respects to Hamid Khan, who, on his very first interview, congratulated him upon obtaining the empire of Dehli, expressing his own determination to retain the wazarat. Malik Bahlol replied : — " I am a mere soldier, and cannot manage even my own country. You should be king, and I will be the commander of your troops, and obey any other injunctions you may have to issue." * * *
At last, after engagements had been entered into, he placed the keys of the fort before Bahlol, who acknowledged himself ready to undertake the service assigned to him. He professed to take charge of the city and its gates, leaving the government in the hands of Hamid Khan, and although the latter retained all the shadow of power, yet in reality all the royal establishments were usurped by Bahlol. So long as Hamid Khan retained any power, Sultan Bahlol thought it expedient to pay him extreme marks of deference, and went every day to pay his respects.

2

Sultan Bahlol was, indeed, a king who fostered religion, and evinced courage and generosity. His mercy and benevolence were habitual: he observed the rules of honesty, and had exceeding respect for the law, to the injunctions of which he strictly adhered in all his undertakings. He spent most of his time in the assemblies of the wise, and in the society of holy men; and made special inquiries respecting the poor and necessitous. He never turned away a suppliant; and he read his prayers in public five times every day. He devoted excessive care to the administration of justice; himself heard the petitions of his subjects, and left them not to be disposed of by his ministers. He was wise, experienced, considerate, kind, friendly, condescending, and just. Whatever came into his possession, in money, goods, or new parganas, he distributed it all among his troops, and reserved nothing whatever for himself. He accumulated no treasure, and executed his kingly functions without parade and ostentation. At the time of his meals, he satisfied himself with farinaceous food; but any one who entered might partake of other viands. In his social meetings he never sat on a throne, and would not allow his nobles to stand; and even during public audiences he did not occupy the throne, but seated himself upon a carpet. Whenever he wrote a farmán to his nobles, he addressed them as "Masnad 'Alí;" and if at any time they were displeased with him, he tried so hard to pacify them that he would himself go to their houses, ungird his sword from his waist, and place it before the offended party: nay, he would sometimes even take off his turban from his head, and solicit forgiveness, saying: — "If you think me unworthy of the station I occupy, choose some one else, and bestow on me some other office." He maintained a brotherly intercourse with all his chiefs and soldiers. If any one was ill, he would himself go and attend on him. Before he ascended the throne, it was the custom in Dehli to distribute, every third day, sharbat, pan leaves, sugar-candy, and sweetmeats. But Sultán Bahlol put an end to this, and positively declined to maintain the practice, observing, that, with respect to Afghans, if one poor man should die, a hundred thousand of his tribe would come forward, and how could he provide for such a multitude, and satisfy them? He was exceedingly bold, and on the day of battle, immediately he saw the enemy appear, he would dismount from his horse, fall on his knees, and pray for the success of Islam and the safety of Musulmáns, and confess his own helplessness. From the day that he became king, no one achieved a victory over him; nor did he once leave the field of battle until he had gained the day, or been carried off wounded: or, from the first he avoided an engagement.
It is said that, during the first week of his accession, he was present at worship in the Masjid-ijami', when Mullá Fázin, who was one of the elders of the city, ascended the pulpit to read the khutba. When he had concluded, and had come down again, he exclaimed: — "Praised be God! we have an extraordinary tribe of rulers; nor do I know whether they are the servants of the arch-fiend or arch-fiends themselves. Their language is so barbarous, that they call a mother, miir; a brother, rur; a nurse, shiir; a soldier, tiir, and a man, saar." When he said this, Sultan Bahlol put his handkerchief to his mouth, and smilingly said: "Mulla Fazin, hold, enough! for we are all servants of God."

The Reign of Sultán Sikandar Lodi.

3.1.1

Historians who have written concerning the reign of Sultán Sikandar say, that before his accession to the throne he was called Nizam Khán, and that he was remarkable for his beauty, which was unsurpassed, and that whoever looked on him yielded his heart captive. Shaikh Hasan, the grandson of the Shaikh Abú Lald whose memory is revered in Ráprí, was captivated by his appearance. This Shaikh Hasan was one of the most distinguished men of the period. One winter day, Prince Nizám Khán was sitting in his private chamber, when Shaikh Hasan was seized with a desire of beholding him, and he found no difficulty in reaching him, on account of the respect in which men of his pure mode of life are held. Sultán Sikandar was much astonished at seeing him enter, and asked him how he had come in without permission, in spite of the doorkeepers. The Shaikh answered, "You know best how and when I came." The Sultán said : "You consider yourself fond of me?" He replied, "I cannot hinder myself from being so." The Sultán ordered him to come forward; he did so, and there was a stove before the Sultán: the Sultán placed his hand on the Shaikh's head, and pressed it towards the burning coals; notwithstanding which, the Shaikh did not make the slightest movement or resistance. They remained in this position for a short time, when Mubárak Khán Lohání arrived: he wondered much at what he saw, and asked who that person (the Shaikh) was. The Sultán replied that it was Shaikh Hasan.

3.1.2

Mubárak Khán said : "O man who fearest not God, what are you doing! Shaikh Hasan has suffered no damage or injury from the fire; tremble, lest you yourself should!" The Sultán said, "He calls himself my admirer!"" Mubárak Khán answered: "You ought to be thankful for his doing so, and that you are pleasing in the sight of so holy a man: if you would obtain felicity in this world and the next, obey him." Prince Nizám Khán then withdrew his hand from the Shaikh's neck; and every one saw that, notwithstanding the dreadful heat of the fire, neither the face nor hair of the Shaikh had been injured. In spite of all this, the Sultán ordered the Shaikh to be chained, neck and foot, and cast into a dungeon. This was also done; and a week afterwards they informed Sultán Sikandar, that Shaikh Hasan was dancing in the bázár; he ordered him to be seized and brought before him. When he came into the presence, the Sultán said to him: "You call yourself my admirer; why have you escaped from the captivity in which I placed you?" Shaikh Hasan answered: — "I did not do so of my own accord; my grandfather, Shaikh Abú Lálá, led me forth by the hand." The Sultán ordered the room in which the Shaikh had been confined to be inspected; the door was opened, and the chains found lying on the ground; and the Shaikh had, nevertheless, been found dancing in the bázár! Thenceforth the Sultán did not treat the Shaikh with disrespect.

3.1.3

It is also related of this prince, that before his accession, when a crowd of Hindus had assembled in immense numbers at Kurkhet, he wished to go to Thánesar for the purpose of putting them all to death. One of his courtiers represented to him that it would be better to consult the learned before doing this; Sultán Sikandar caused the doctors to assemble, and questioned the chief of them, whose name was Mián 'Abdu-lla, of Ajodhan. This Maliku-l 'Ulama asked the King what there was in that place (Thánesar). He replied, "There is a tank in which all the infidels are accustomed to bathe." The Maliku-l 'Ulama said, "Since when have they been in the habit of doing so?" Nizám Khán replied that it was an ancient custom. Mián 'Abdu-lla asked what the Muhammadan sovereigns who had preceded him had been in the habit of doing. The Sultán answered, that up to his time they had left the Hindus unmolested. The Maliku-l 'Ulama then assured the King that it would be very improper for him to destroy an ancient idol-temple, and that he ought not to forbid the accustomed rite of performing their ablutions in the tank. When this conversation had lasted a short time, the Sultán placed his hand on his dagger, and exclaimed, "You side with the infidels.

3.1.4

I will first put an end to you, and then massacre the infidels at Kurkhet!" Mián 'Abdu-lla said, "Every one's life is in the hand of God—no one can die without His command: whoever enters the presence of a tyrant must beforehand prepare himself for death, let what may happen! When you asked me, I gave you an answer in conformity with the precepts of the Prophet; if you have no reverence for them, what is the use of inquiring?" Sultán Sikandar's wrath was slightly appeased, and he said, "If you had permitted me to do this, many thousands of Musulmáns would have been placed in easy circumstances by it." Mián 'Abdu-lla replied: "I have said my say; you know what you intend doing: What I say to you is dictated by eloquence. Either take advice or be vexed." The Sultán then rose up from the assembly, and all the learned went with him, with the exception of Mián 'Abdu-lla, who remained standing in his place. The Prince requested that he would visit him occasionally, and then gave him leave to depart.

3.1.5

Another anecdote related of him is, that, in the time of Sultán Bahlol, when Tátár Khán and Saif Khán, grandees of the State, had rebelled, and seized many districts, the revenues of which they applied to their own private use, it so happened that at the same period Prince Nizám Khán had seized Pánípat without the permission of Sultán Bahlol, and made it a jágír of his own. Certain nobles laid a complaint about this before the Sultán, who caused a farmán to be written to Khwájagí Shaikh Sa'íd, the Prince's díwán, to this effect: "The Prince has behaved thus at your instigation. If you have such a desire to display your courage, take forcible possession of Tátár Khán's estates! What courage do you show when you plunder my territory?"

3.1.6

The Shaikh went to the Prince with the farmán in his hand, and on the Prince's inquiring if all went well, he answered that it did, inasmuch as Sultán Bahlol had himself made over the regal power to the Prince. The Prince asked why he spoke in that way. He answered, "Look at this farmán which he has written and sent." The Prince opened it, and found that its contents were to the effect that if he possessed the courage and power, he should take possession of Tatár Khán's lands. The Sultán said, "O Khwájagi, they have given us a strange sort of kingdom." The Khwájagi observed: "A kingdom is not to be gained easily. If you can perform what has been ordered, you are certain to succeed to the throne. The King commands you to take the management of important business, which he ought to transact himself; and by so doing he hints to you that he intends you to succeed him." "Well," said the Prince, "what must I do then?" He replied, "Arise, and try your fortune! As it is said in this verse: No one receives a land as his heritage, Unless he arms each of his hands with a sword!"

3.1.7

At that period, when the Prince Nizám Khán was staying at Pánípat, he had 1500 horsemen with him, all of whom were as much attached to him as Khwájagi Shaikh Sa'id Farmulí, and his relations. Among these adherents were Míán Husain and his five brothers, Daryá Khán, Sher Khán Loháni, 'Umar Khán Sarwáni, and others. One day the Prince mustered this force in Pánípat, and after consulting with all the chiefs about his affairs, they came to the conclusion that the best course would be to send a portion of the 1500 men he had with him against the parganas in the neighbourhood of Sirhind, and order them to take possession of them. When strife had thus commenced, Tatár Khán collected a large army, and Prince Nizám Khán advanced from Pánípat with the before-mentioned troops to meet him. They encountered each other in the pargana of Ambála, on the plain where subsequently the battle was fought between Salím Sháh and Haibat Khán Níází, whose title was 'Azam Humáyún.

3.1.8

Nizám Khán and his troops turned their faces towards the field with the same courage which their predecessors had displayed on the day of the fight. The Prince was accompanied by a body of his most valiant warriors well armed, and the Khwájagí Sa'íd went before him on horseback. The Khwájagí glanced two or three times at the Prince, who asked him what he noticed. He replied: "Your slave sees that you are surrounded by gallant youths: if you lead them well, you may hope for victory; if you do not choose to do this, you are, of course, at liberty to do what you please. Just consider what your troops are capable of performing. Tátár Khán may have 15,000 horsemen, but he does not possess ten such as these. If the Most High be pleased to grant victory to your troops, your wishes will be accomplished; if not, you can easily effect your escape, for you are mounted on a swift horse, and could never be overtaken."

3.2.1

When the Prince heard this speech, he laughed, and said to the Khwájagí, "In my imagination I can picture to myself your horse's feet scampering above the surface of the ground; but as for mine, I see him buried in the enemy's gore up to his very chest, so that he cannot move." The Khwájagí alighted from his horse, and gave his right hand to the Prince, saying, "This is a sign of victory; such a chief ought always to possess bravery and resolution." When the hostile parties had come to close quarters, the first person who rode towards the foe was Daryá Khán Lohání, accompanied by thirty men, who placed himself between the two armies; and in order that these horsemen might act effectively, he desired that they should all direct their attack together against the same quarter. From the other side, 500 horsemen advanced to meet them, and Daryá Khán attacked these 500 with his thirty troopers, and fought so fiercely that sparks flashed from the steel in the sight of both armies. Daryá Khán vanquished and defeated them, and they fled back to their comrades, whilst Daryá Khán returned to his position. It is said that 500 horsemen came out three several times against Daryá Khan, who put them on each occasion to flight, and then went back to his post; after the third trial no enemy advanced, and Darya Khan said to his companions, "The fear which I have caused and the fortune of my lord have appalled them;

3.2.2

you, O friends, remain here whilst I hasten against them in person." Darya Khan penetrated their army three times, and three times returned to his place. After which Mian Husain, with 700 troopers, sallied forth from the army of the Prince, and was attacked by 1500 horsemen of Tatar Khan's. Mian Husain was three times successful in the same manner as Darya Khan had been; and he also went three times singly in amongst the foe, and escaped three times. After Mian Husain, 'Umar Khan Sarwani with 500 horse, receiving permission from the Prince, advanced in the direction of Mian Husain, and when near him, an interchange of civilities took place, after which 'Umar Khan said to the Mian, "May a thousand mercies be with you and Darya Khan! You have behaved with a valour which elicits the praises of every one. I have as yet done nothing, and I have come to consult you as to what I ought to do. You have already done more than your duty; now it is my turn!"

3.2.3

Just at this time, Ibrahim Khan, the son of 'Umar Khan, galloped up to his father, and said, "I adjure you by the Kuran and the salt of the Prince not to advance your horse. As you looked on whilst Darya Khan the son of Mubarak Khan, and Mian Husain the son of Khwajagi, were fighting, look also at what your own son does!" 'Umar Khan said, "I am ready to witness your valour, and will hold back." Ibrahim Khan said, "Nothing can be perceived in a crowd; you ought, therefore, to see me advance singly." After saying this to his father, he attacked the enemy's 15,000 horsemen three times, overthrowing on each occasion two or three hostile cavaliers with his spear, whilst their horses fled riderless. 'Umar Khan, when he beheld this, raised the battle-cry of the followers of Islam, and charged the division attached to Tátár Khán himself. Tátár Khán was slain, and Hasan Khán his brother fell alive into his hands, and the whole army of Tátár Khán was routed. This victory, which no one expected the Prince to gain, caused him to be admired by all the people and nobles. After this, Sultán Bahlol also became thoroughly convinced that Nizam Khan was the ablest of his sons, so much so that he appointed him his successor.

3.2.4

When the news of Bahlol's death reached Prince Nizám Khán in Dehli, he left at Dehli one of his nobles, Jamál Khán, in whom he placed confidence, and determined to set forth himself. On the day he quitted Dehli, he first went to Shaikh Samá'u-d dín, one of the holy men of that age, for the purpose of requesting him to repeat the fátiha, and said, "O Shaikh! I desire to study orthography and prosody with you." He commenced accordingly, and began repeating these words by direction of his instructor, "May God render you fortunate in both worlds." The Sultán said, "Say that again." He did so three times successively in Arabic. Then the Sultán kissed that reverend person's hand, and explained that he was about to set forth at the summons of the nobles to assume the kingdom, and so he went away, considering this benediction as a favourable omen: "The assertions of the pure are the interpretation of Fate, For their hearts resemble the tablet and pen." Prince Nizám Khán, by the advice of the principal chiefs, advanced with all expedition from Dehli to the town of Jalálí, and sent the corpse of his father to Dehli. On Friday, the 7th Sha'bán, a.h. 894, he was raised to the throne by the assistance of Khán Jahán, the Khán-khánán Farmulí, and other great chiefs, on an eminence near the Black River, or as it is called by the inhabitants of that district Kálí nai.

3.2.5

On that spot there is a building called the palace of Sultán Fíroz, and there he became king in the eighteenth year of his age, with the title of Sultán Sikandar Ghází. Sultán Sikandar was a most illustrious monarch and of a benevolent disposition; he was famous for his liberality, honour, and politeness; he had no affection for pomp and ceremonies, and cared not for processions and magnificent dresses. No one who was profligate or a bad character had access to him; he always associated with men of religion and the virtuous, and was both inwardly pious and outwardly handsome; he did not give way to his desires, and was exceedingly God-fearing and benevolent to the people. He was very just and courageous, his equity beheld the weak and the strong with the same eye, and he was constantly employed in balancing evidence, deciding suits, arranging the affairs of the Empire, and trying to render his subjects happy; he personally assisted the wretched. After the afternoon prayer, he went into an assembly of Mullás, and then read the Holy Book. After being present at public prayer and the conclusion of the evening thanksgiving, he was in the habit of going to his harem, where he remained an hour. He then proceeded to his private chamber, where he seated himself, and remained awake the entire night, but slept at mid-day. He generally preferred the night for listening to the petitions of the needy;

3.2.6

he also devoted a portion of it to regulating the affairs of the Empire, and in causing farmáns to be written to the governors of provinces and letters to the monarchs of the time. Seventeen accomplished and learned men of tried merit were constantly with him in his private apartment. After midnight he was in the habit of calling for food, when these seventeen learned men, after washing their hands, seated themselves in front of the Sultán, who was himself seated on his couch. A large chair was then brought close to the bed, and the different dishes being placed on it the Sultán commenced eating; food was also placed before his seventeen companions, who were, however, forbidden to partake of it in his presence. When the King had finished, they carried their plates away to their houses, and ate there. Some writers assert that His Majesty, in order to keep himself in health, was then in the habit of secretly drinking wine. He founded masjids throughout all his dominions, and appointed a preacher, a reader, and a sweeper to each; to all of whom he gave regular stipends. Every winter he sent clothes and shawls for the benefit of the needy, and distributed a certain amount of money to them every Friday. Cooked and uncooked victuals were daily given to the poor at various places in the city by his command.

3.2.7

During the blessed season of the month of Ramazán, and on the day of the Prophet's decease, he rejoiced the hearts of the necessitous and poor, and behaved towards them with royal liberality. He ordained that twice a year he should be furnished with detailed accounts of the meritorious poor of his Empire, whom he then supplied with means sufficient to support them for six months, each receiving according to his wants. During his reign, nobles, shaikhs, and men of learning from the lands of Arabia and Persia, of Hind and Bukhára, induced to do so by his favour and benevolence, took up their residence at Ágra, where the King himself generally dwelt. During the fortunate reign of this monarch the fields were in a high state of cultivation, and merchants, peasants, and all God's creatures were enabled without danger to perform the duties of their respective occupations in ease and contentment. He always inquired strictly into the particulars of the lineage and ancestors of any one who came to him for service, and gave him an appointment corresponding to the dignity of his forefathers, bestowing a jágír without inspecting the applicant's horse and arms, and commanding him to equip himself from its revenues. The military profession was in his time a very honourable one. The public roads in his territory were so well secured that there was not a sign of highwaymen and robbers throughout all his dominions.

3.2.8

He allotted lands to the infidels who submitted to the followers of Islám in their respective countries; and whoever rebelled or was contumacious, was considered guilty of treason, and was either slain or banished.

3.3.1

He was so zealous a Musulmán that he utterly destroyed divers places of worship of the infidels, and left not a vestige remaining of them. He entirely ruined the shrines of Mathurá, the mine of heathenism, and turned their principal Hindu places of worship into caravanserais and colleges. Their stone images were given to the butchers to serve them as meat-weights, and all the Hindus in Mathurá were strictly prohibited from shaving their heads and beards, and performing their ablutions. He thus put an end to all the idolatrous rites of the infidels there; and no Hindu, if he wished to have his head or beard shaved, could get a barber to do it. Every city thus conformed as he desired to the customs of Islám. In each quarter prayers were performed in public, and high and low were everywhere seized with a desire of acquiring knowledge. In Sikandar's time many tradesmen were wealthy, and so much rivalry in consequence existed amongst them, that each tried to exceed the other in his expenditure.

3.3.2

One of the King's commands was, that twice a year money should be distributed from the royal treasury to the deserving poor of the different cities, and certain God-fearing persons were sent to inquire into the state and administer to the necessities of the unfortunate. He ordained that each Jágírdár should possess all the revenues of his tenure, with the exception of those proceeding from imlák and wazáif. Thus were the holders of aima released by this single order of the Sultan, as no one now required to have his farmán renewed. There was no interference in the concerns of any of the chiefs who went to the wazir's diwán and settled their accounts with him, having drawn them up in the manner most convenient to themselves. No one was allowed to press cattle from the villagers for the purpose of carriage. It was the custom for every chief, when he heard of the coming of a royal order, to go out two or three kos to meet its bearer; a terrace was then erected, on which the messenger placed himself, whilst the nobleman standing beneath received the farmán in the most respectful manner with both hands, and placed it on his head and eyes; if it was to be read privately he did so, and if it was to be made known to the people, it was read from the pulpit of the Mosque. The annual procession of the spear of Salar Mas'ud he abolished in every province of his dominions, and peremptorily enjoined its discontinuance. Women also were forbidden to perform pilgrimages to tombs.

3.3.3

Grain, merchandize, and goods of all descriptions were so cheap during his reign, that but small means enabled their possessor to live comfortably. On the festivals, or 'Ids, and on the anniversary of the death of the Prophet (on whom be the peace and blessing of God!), he, by order, was furnished with a list of all the prisoners in his dominions, and he then released, by a written command, all those who were confined on account of balances of public revenue. If any one who had been oppressed demanded justice whilst he was out riding, he immediately demanded who the petitioner was. The agents of the various chiefs being always in attendance on him, would take the man by the hand, and use their best exertions to give him satisfaction. If he made any one a grant of a jágír he never removed him until a fault was proved against him. When a person had once been convicted of a crime, he never again gave him anything, but at the same time he did not cease to treat him with honour and kindness. If singers or performers greatly skilled in the science of music came to his Court, he never allowed them to display their talents in his presence. Mírán Saiyid Ruhu-lla and Saiyid Ibn-i Rasul, two men who were great favourites, were commanded to station themselves in the neighbourhood of the Sultán's tent, and before them all the musicians used to come and perform.

3.3.4

The Sultán was, however, in the habit of listening to the surná, and ten performers on it, called sháhnák, played every night in the royal darbár, commencing at nine o'clock; they were ordered only to play these four tunes: 1 Málíkur, 2 Kalyán, 3 Kánra, 4 Husaini, and then cease for the evening; if they ever played other tunes, they were chastised. Every business had its appointed time, and an established custom was never changed; no one could possibly have found fault with any of his actions, with the exception of his shaving his beard. When he had once allowed an individual meat and drink, he never, till the close of his reign, made any alteration in the allowance. It is related that Shaikh 'Abdu-l Ghaní, a man of eminence, came from Jaunpúr to visit the Sultán during the hot weather, and that a portion of food was allotted to him, which, in consequence of the heat of the weather, was accompanied by six jars of sharbat, and that even when he came in winter-time the same quantity of sharbat was sent to him. He always behaved to the nobles and great men of his time in the way he did on the first day of the interview, whether they revisited him after the lapse of years, or remained with him doing daily service. The Sultan's conversation was under discipline, and he was never desultory. Every chief had his appointed post in his presence, where he always stood. He possessed a retentive memory.

3.3.5

He daily received an account of the prices of all things, and an account of what had happened in the different districts of his Empire. If he perceived the slightest appearance of anything wrong, he caused instant inquiries to be made about it. He generally resided at Agra; it is said by some that Agra became a city in his time, before which it had been a mere village, but one of old standing. The Hindus, indeed, assert that Agra was a strong place in the days of Raja Kans, who ruled in Mathura, and who confined every one who displeased him in the fort at that place, so that in course of time it had become the established State prison. In the year when the army of Sultan Mahmud of Ghazni invaded Hindustan, he so ruined Agra, that it became one of the most insignificant villages in the land; after this, it improved from the time of Sultan Sikandar, and at length, in Akbar's time, became the seat of government of the Empire of Dehli, and one of the chief cities of Hindustan.

3.3.6

The noble who had the general direction of affairs in the reign of Sikandar bestowed districts and charitable gifts upon the learned and religious to an extent that had never been known in former reigns, notwithstanding the great extent of territory and the vast treasures. In his reign, business was carried on in a peaceful, honest, straightforward way. A new sort of life obtained, for people high and low were polite, and self-respect, integrity, and devotion to religion prevailed, like as had never been the case in former reigns. The study of the belles lettres was not neglected, and a general respect was paid to integrity and piety. Factory establishments were so encouraged that all the young nobles and soldiers were engaged in useful works (kasb). Under the orders of Sultan Sikandar, the Argar-mahadah on the science of medicine and the treatment of disease was translated, and received the name of Tibb-i Sikandari. The book is the foundation of the practice of the physicians of Hind, and was thus brought into general use. Sultan Sikandar had six sons: the eldest, Ibrahim Khan, succeeded his father, with the title of Sultan Ibrahim, in the Empire of Dehli; the second, Jalal Khan, became King of Jaunpur, and was styled Sultan Jalalu-d din; the third, Isma'il Khan; the fourth, Husain Khan; the fifth, Mahmud Khan; the sixth, 'Azam Humayun.

3.3.7

As for the nobles of note, who were all men of dignity and might, and were unequalled in their day in valour and skill, how can I give a list of them? During his reign, innumerable Afghan chiefs attached themselves to him, and he treated the Afghans and those of his own tribe with the greatest kindness. Whenever he granted an allowance to one of his chiefs to supply his wants, he from that day placed confidence in him, and said, "I have sown good seed, I shall lose nothing by it!" His nephews had no equal in bravery and liberality. All the nobles and soldiers of Sikandar were well satisfied; each of his chiefs was appointed to the government of a district, and it was his especial desire to gain the goodwill and affections of the body of the people. For the sake of his officers and troops, he put an end to war and disputes with the other monarchs and nobles of the period, and closed the road of contention and strife. He contented himself with the territory bequeathed him by his father, and passed the whole of his life in the greatest safety and enjoyment, and gained the hearts of both high and low. An account of several of the chiefs of Sikandar will be found in its proper place, after the completion of the relation of what happened during this reign.

An account of certain events which occurred during the first year of the reign.

4.1

It is said that in the Sambhal district a person was digging, and found an earthen jar, containing 5000 gold mohurs. Mián Kásim, the governor of Sambhal, took all of it away from him; upon which the sufferer sent a petition to the King, informing him of all that had happened. Sultán Sikandar, being a benevolent and excellent monarch, commanded all the gold to be given back to the finder. Mián Kásim then represented that he was not a proper person to receive so large an amount of money; upon which the King addressed a farmán to Mián Kásim, saying, "O fool, He who has given it to him would not have done so had he been unworthy of it: all men are the servants of God, and He knows who is worthy, and who is not!" So all the gold was restored. In the same way a husbandman, who was ploughing a field in Ajodhan, belonging to the holy Shaikh Muhammad, turned up a very large block of stone; he left his work, and went and related this to the Shaikh, who sent some persons to inquire into the matter. On digging up the earth they found the stone, raised it up, and discovered a well beneath it. They then replaced the stone in its former position, and informed Shaikh Muhammad, who mounted his horse and came to the spot in person, and removed the stone. On descending into the well, they perceived it to be full of treasure, which the Shaikh caused to be carried away to his own dwelling. Some of the golden plates and vessels bore the seal of Sultán Sikandar Zú-l-karnain (Alexander the Great).

4.2

This led people to suppose that the treasure had been buried during the reign of that monarch. 'Alí Khán, the name of the chief who governed the territories of Lahore and Dibalpur, wrote a letter, and sent it to the Shaikh, saying: "This country is in my charge, as also any hidden treasure found in it." The Shaikh replied, "If the great God had given it to you, I should not have had anything to say to you; as He has been pleased to bestow it on me, no portion of it belongs to you." 'Ali Khan wrote an account of this affair to the Sultan, and represented that "a royal treasure had been discovered on the lands of Shaikh Muhammad." Sultan Sikandar said: "What have you got to do with it? Why do you relate what has happened to the darwesh?" Shaikh Muhammad also sent one of his men with some gold vessels, stamped with the seal of "Zu-l-karnain," to the King, telling how they had been found, and asking for orders how to dispose of them. Sultan Sikandar wrote in reply, desiring him to keep them all, and said, "You and I have each an account to render to the most High God, who is the owner of the world, and who gives to whomsoever He will."

4.3

If Sultan Sikandar commanded his ministers to make over a jagir of a lac of tankas to any individual, and if after seizin he received information that its revenue amounted to ten lacs of tankas, he always inquired whether the person had received it from him, or had taken possession of it himself; and when told that His Majesty had bestowed it, he replied, "Let his good fortune remain untouched." A jagir worth seven lacs of tankas was ordered to be given to Malik Badru-d din Bahlim, and he received a pargana yielding that amount. In the first year its revenue amounted to nine lacs of tankas, and he informed the King that he had collected more than the assigned revenue — seeing that a jagir which was said to produce only seven lacs had given nine — and requested instructions relative to its disposal. The Sultan said, "Keep it yourself." In the next year the revenue reached eleven lacs, and Malik Bahlim again sent to tell His Majesty, who ordered him to keep it. In the third year he collected fifteen lacs, and again sent information to the King, who replied, "The jágír is yours, as is also all the money it produces; why, therefore, are you always mentioning the subject to me?" Marvellous was the integrity of the Kháns of that period, and the magnanimity and benevolence of the monarch of the age.

4.4

So great was Sultán Sikandar's justice, that no man could even look sternly at another. His vakíl, Daryá Khán Lohání, was directed to remain all day, until the first watch of the night, on the seat of justice; the Kází with twelve of the 'Ulamá were always present within the King's own palace. All cases brought before the court of law were tried before these twelve wise men, who decided them and wrote decisions, of the nature of which the Sultán received immediate information. Certain young slaves were specially appointed for this service, and from morning until the close of the sitting, reports of everything that occurred in court were brought to His Majesty the instant it happened.

4.5

One day a saiyid from the district of Ardal, which is twenty or thirty kos from Panná on the Agra side, sought redress, because Mián Malik, the jágírdár of that pargana, had resumed his land, and withheld it from him. The Sultán commanded Mián Bhúa to inquire into the matter, and make known who was in the right. This dispute lasted two months; after which period the Sultán asked, "What has happened to you, that you cannot settle this affair? Until it is answered let no one leave the court to-day." Mián Malik, and the wazír's díwán, and the 'Ulamá, discussed the matter until the third watch of the night, and accounts of what they were doing were constantly sent to the Sultán, until the case was determined, and the right discovered to be on the saiyid's side, who had been oppressed. The Sultán directed Mián Malik to be asked why he had disobeyed the Sultán's orders by tyrannizing over the weak, and resuming wazáif and imlák tenures, which he had expressly reserved in all jágír grants. Mián Malik being ashamed hung down his head, and said : "I have committed a fault." He was then obliged to repeat this three times, "Malik is guilty and a tyrant, and the saiyid is an oppressed person." When he had said this three times, the Sultán said, "You have been disgraced in the hall of justice, and that is your punishment." He then had his jágír taken from him, and he never received another as long as he lived.

An account of certain other events which occurred during the year of His Majesty's accession.

5.1.1

In the first year of his reign Sultán Sikandar had a design of conquering Bayána, which task he effected, like a mighty monarch, in a very short time, and then returned speedily to Dehlí. On the third day after his arrival, he was playing at chaugán. Whilst he was in the chaugán ground, news was brought from Jaunpúr that Bárbak Sháh was coming from that city with a numerous army. Sultán Sikandar sent Isma'íl Khán Lohání to Bárbak Sháh at Jaunpúr, to make pacific overtures, and then started after him in person, in the direction of Kampila and Patíálí. 'Ísá Khán, the governor of that district came forth to oppose him. When both parties were engaged, 'Ísá Khán received a wound, from the effects of which he died in a few days. Sultán Sikandar advanced thence towards Bárbak Sháh, who also had collected his troops and prepared to encounter him, leaving Jaunpúr for that purpose. Both sides met and engaged. During the fight, a holy kalandar appeared, who seized Sultán Sikandar's hand, and said, "The victory is with thee!" The Sultán withdrew his hand with an expression of disgust. The darwesh said, "I give you a glad omen, and the joyful tidings of success!

5.1.2

Why do you withdraw your hand?" The Sultán said, "When there is strife between two parties of the religion of Islam, you ought not to side with one, but to say that the victory will remain with those whose success will produce the greatest benefit to religion, and you ought to solicit the Almighty to grant victory to him who will treat the servants of the Lord best!" After a fierce battle, Bárbak Sháh's army was defeated, and he fled thence to Badáún, to which place he was pursued by Sultán Sikandar, who besieged him there. Bárbak Sháh excused himself and submitted, and Sultán Sikandar conciliated him, and took him to Jaunpúr, where he seated him again on the throne of the Eastern monarchy as before; but he distributed the parganas of the Jaunpúr country amongst his nobles, and left governors of his own everywhere; he also appointed men of trust to remain with Bárbak Sháh. Thence he went to Kálpí, which place he resumed from his nephew 'Azam Humáyún, and bestowed it upon Mahmúd Khán Lodi. He then advanced for the purpose of securing possession of the countries and districts belonging to Bayána. After seizing the whole of that territory, he returned in a short time to Dehli.

5.1.3

On the third day after his arrival, he was again playing at chaugdn, and was standing with the bat in his hand, intending to proceed with the game, when news arrived that the zaminddrs of the district of Jaunptir, led by a Hindu named Jugd, and numbering nearly 100,000 men, horse and foot, had attacked and defeated Mubarak Khdn Lohdni, and slain his brother, and that Mubarak Khdn had been seized by Mulla Khdn at the ferry of Illahabas, which at that time was called Pyag, and that Barbak Shah, learning how powerful these people were, had gone to Midn Muhammad Farmuli, nicknamed " the Black Mountain," at Darydbdd. When Sultan Sikandar heard of these events, he threw down the chaugdn bat, and went from the field to Khan Jahan Lodi, and told him all that happened, at the same time asking what he ought to do. Khdn Jahdn said, " Food is just ready, eat a little of it as a good omen, and then set out for Jaunpiir." The King replied : " I will eat after the first stage." On quitting Khan Jahan's house, he went to the royal palace; and then causing the scarlet tents to be pitched, he proceeded with such celerity, that he came up with Jtiga on the tenth day. When he encamped near the water of Kudi, a scout brought information concerning the rebel army. The Sultdn asked how many kos Jugd was from this place, and he was told that he was near at hand. On this, the Sultan ordered an immediate attack ;

5.1.4

some of the chief nobles recommended waiting until the arrival of the army, and the Sultdn inquired how many troops had kept pace with him. The Bakhshi answered that there were only 500 horsemen. He said, " The fortune of Isldm is in the ascendant ; these men will suffice." He then repeated the FdUha-i Khair, and mounted his horse. After proceeding a short distance, another messenger arrived, from whom the King inquired how far Jugd was off. He answered, " Not more than three kos." The King asked what force he had with him ? The man replied, 300,000 foot and 15,000 horse. The Sultan said, "Has he received intelligence of my coming?" He answered, "Not as yet." The Sultan directed those who were with him to advance with all possible speed, saying, "If he does not seek safety in flight, by God's favour he will fall into my hands." They advanced quietly two kos farther; when they were only one kos distant from the enemy, another spy came to tell His Majesty that Juga and the other rascals, having just heard of the Sultan's coming, had run away and taken nothing away with them. The Sultan said, "If he had remained after being told, he would have seen what he would have seen." The King, on arriving at Juga's tent, found even his clothes lying there; for the dread of His Majesty caused the assembly of the rebels to disperse, and much booty fell into the hands of the victorious army.

5.1.5

Sultan Sikandar followed him as far as the fort of Jiund, where Sultan Husain Sharki was, and with him the Hindu Juga took refuge. Sultan Sikandar encamped at a short distance from the fort, and wrote thus to Sultan Husain, "You are in the place of my uncle; all that happened between you and Sultan Bahlol has passed. I bear no enmity to you, and would treat you with respect; may this fort and land which you have taken possession of always belong to you. I have come hither to punish and chastise the rebel Juga; if you undertake his chastisement yourself, so much the better! If not, turn him out, that I may give him the punishment he merits; he is an infidel, and I am therefore convinced that you will not side with him." When this reached Sultan Husain Sharki, he sent one of his chief nobles, Mir Saiyid Khan, as an ambassador to Sultan Sikandar with this answer, "Juga is my servant, and thy father Bahlol was a soldier; I fought with him sword in hand! You are a silly child, and if you are guilty of any folly, I will strike you with my shoe instead of my sword." When Sultan Sikandar had heard these words, he said, "At first, I styled him my uncle, and I still adhere to that piece of civility. I desire to punish the infidel; if he assists him, I shall then be obliged to act. I have never boasted, and all Musulmans know it. With the blessing of God, the mouth that has uttered the word shoe, will itself be stricken with a shoe."

5.1.6

Sultan Sikandar said to Miran Saiyid Khan, "You are children of the Prophet (on whom be the mercy of God!), why do you not teach him to be reasonable, since he will afterwards have cause to repent?" Miran answered, "I am his servitor; what he chooses is my choice." Sultan Sikandar said, "Fortune and Sense are the servants of each other; whosoever suffers a change of fortune, also loses his sense! you are excused. To-morrow, please God, after his flight, when you come a captive before me, I will cause you to recollect what I have said; but it will be better that you should understand at once all I have said to you." After speaking thus, he gave Saiyid Khan permission to depart, and went to consult with his nobles; they all advised war, and after repeating the Fatiha, went to their places. Whilst all the great chiefs were present Sultan Sikandar had said, "You acted for Sultan Bahlol, as was proper for brethren and faithful subjects to do; in this affair of mine, I am certain you will not fail to do your best for me." On the following day, when both armies were ranged in order of battle, the skirmishers consisted of men of the Lodi and Sahu-khail tribes, whilst the men of the Farmuli tribe were stationed on the right and left. The Sarwanis were in the rear of the force. 'Umar Khan Sarwani, one of the bravest men of the time, commanded the vanguard of the army. Sultan Sikandar was mounted on an elephant, in order that he might behold the enemy's forces;

5.1.7

and while he was encouraging his men, suddenly his eye fell on the fort of Jund; and he exclaimed, "Is this the citadel which has made him so proud? I will yet forbear, if he will understand his position." But shortly after, Sultan Husain brought forth his army from the fort, and attacked the advanced troops of the force. In a brief space of time, after the commencement of the encounter, and after a short contest, Sultán Husain fled, and Mírán Saiyid Khán, who had acted as ambassador, was, with other nobles, taken prisoner, and brought with disgrace before Sultán Sikandar. When the Sultán beheld him, and saw that he was bare-headed and on foot, he turned his face away from him, and said, "Give him a turban, and bring him mounted on a horse into my presence." When this was done as had been ordered, the Sultán said to Mírán Saiyid Khán and the other chiefs, "May mercy be with you, since you have shown the utmost fidelity in this matter. As your master was void of sense, what could you do? Now, set your minds at ease." He gave two curtains, one tent, and a canopy supported on four poles, two horses, ten camels, and a bed and its appurtenances, to each of the chiefs of Sultán Husain who had been captured. When the tents had been erected, he ordered that the chiefs should be conducted to him.

5.2.1

When Sultán Sharkí had fled after his defeat at Jund, Mubárak Khán Lohání requested permission to pursue him. The King ordered inquiries to be made regarding the direction he had taken. Mubárak Khán stated that some of his men who had been despatched by him for the purpose of inquiry, were aware of the direction of his flight. Upon this the King commanded him to wait until the men who had also been sent by himself should return with information. Again Mubárak Khán spoke, and said, "Peace be with the monarch of the universe! Delay is not good." The King answered, "He hath not fled from you, but from the wrath of God; he is the same Sultán Husain who routed you at the ferry of Kunjh. That Deity who has smitten him to the ground, and raised you from it by giving you success, still watches over his affairs. Boast not, but have patience. Sultán Husain's pride has reduced him to his present condition." These words were spoken by Sultán Sikandar at the early age of eighteen or nineteen years. He who gives without asking, had endowed him with wonderful meekness and forbearance.

5.2.2

Sultán Husain fled towards Bihár, and Sultán Sikandar went to Jaunpur; and leaving there Barbak Shah, the Sultan took his departure to Oudh, where he spent nearly a month in hunting and amusing himself. About this time, fresh news arrived to the effect that Barbak Shah, on account of the superior force of the zamindars, was unable to hold Jaunpur. Sultan Sikandar commanded that Muhammad Farmuli, 'Azam Humayun, and the Khan-khanan Lohani should go to Jaunpur by the road of Oudh, whilst Mubarak Khan Lohani should proceed through Karra, for the purpose of making Barbak Shah prisoner and sending him to Court. He was accordingly seized and brought before the King, after which he was given in charge to Haibat Khan Sarwani and 'Umar Khan. The Sultan then proceeded to the fort of Chunar, with the intention of chastising the rebels of that district. When the Sultan's army arrived there, the Raja, after a slight resistance, thought fit to fly; during his flight, this fugitive Raja, by name Bhed, went to hell. His Majesty desired to advance farther, but opium and poppy-heads had become excessively dear, and he had lost many of the horses used during this expedition; in fact, each man possessing a stable of 100 horses had lost ninety. Sultan Sikandar halted some months at Jaunpur to recruit his army.

5.2.3

During Sultan Sikandar's stay at Jaunpur, his army became totally disorganized, and the zamindars of that place wrote to Sultan Husain, saying, "Since no horses are left in Sikandar's army, and there is no cavalry to oppose you, you ought to take advantage of so favourable an opportunity." Sultan Husain accordingly advanced against Sultan Sikandar with a vast force and 100 elephants. The latter, perceiving the unprepared state of his troops, sent the Khan-khanan to Salbahan to persuade him to join him. When the enemy were thirteen kos off, Sultan Sikandar, notwithstanding the condition of his army, proceeded against Sultan Husain. Meanwhile, Salbahan also arrived with his troops to the assistance of Sultan Sikandar. After a contest between the two parties, Sultan Husain was defeated and pursued by Sultan Sikandar as far as Bihar, where he received intimation that Sultan Husain had gone to Kahal-ganw, in the country of Lakhnauti. The province of Bihar fell into the hands of Sikandar, and after establishing his officers in that territory, he went on a pilgrimage to the shrine of Shaikh Sharafu-d din Yahya, of Munir, and having caused the fakirs and dwellers of that place to rejoice, he arrived at Patna. About this time, Khan Jahan, one of his chief nobles, yielded up his life into the hands of the angel of death, and his eldest son Ahmad Khan was distinguished by the title of 'Azam Humayun.

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