called Malik Kafúr,1 with 80,000 formidable and veteran cavalry to expel them; and when the army of Islám was within the distance of a day's journey from the enemy, it made suddenly a night attack on their camp, which was left quite unguarded, and the greater part of the Mughal armies received their retribution ('iwas) from the empire of Dehli, where they met with the silent tomb of entire annihilation. Having surrounded the remnant on the field of battle they deprived them of their arms," and 'Alí Beg and other officers of the Mughals were carried captive to Dehli.

"Sultán 'Aláu-d dín gave orders that the sword of menace and the declaration of unity should be offered to them; when, as they they could not help themselves, they placed their heads on the line of Islám," and repeated the profession of the Muhammadan creed. "'Aláu-d dín honoured and gave preferment to 'Alí Beg, and made him one of his nobles, and the Mughal army was provided for amongst the armies of Islám. After the battle an order was issued by 'Aláu-d dín to gather together the heads of those who had been slain. This matter was specially made over to the Hindús. On counting them after they were thrown at the feet of the holy warrior they were found to amount to 60,000, and, as was done with the Nigúdarí 2 Mughals, a pillar was constructed of these heads before the Badáún gate, in order that it might be a warning and spectacle to future generations. The good tidings of this happy conquest were published throughout all the countries and provinces both of the faithful and the idolatrous.

1 All the copies I have consulted give this name as Nabú or Níú; probably the former may have been a corruption of Náib, which was his true designation. [In the text of Firishta he is called "Malik Náib Káfúr Hazár-dínárí." The latter title is said to have been derived from his having been originally purchased for 1000 dínárs. See Briggs' Trans. Vol. I. 365.]

2 Nigúdar, a younger son of Chagatáí, after his disgrace, established himself with his vassals and followers in Sístán, and committed ravages upon the neighbouring provinces. His followers were called "Nigúdarí,” or "Karaúnass."

Conquest of Telingána.

In the year 709 (1309 A.D.),—the year arrived in prosperity and the time was propitious,—the lofty mind of the king greatly inclined towards the conquest of the whole of Hindústán, and the subjection of the infidels. Previous to this, Málwa had been conquered; he, therefore despatched Malik Nabú, Zafar Khán, and Nának Hindí,1 with an army consisting of one hundred thousand horse and foot,

Oh thou for whom there is an army that obtains victory,

to conquer the province of Telingána. When they arrived on its frontier, the Ráí of that province adopted a prudent resolution, submitted to the Muhammadans, and agreed to pay an annual tribute and receive the royal collectors, and that populous territory, replete with every kind of wealth

As the cheek of your friend full of excellence,

In which are all desires you are in search of,—

containing more than 30,000 tracts of country, was added to the Muhammadan empire. It is related that 6,000 kharwárs, or loads, of gold were despatched to Dehli,—

Much yellow gold was in the large sacks,

and in consequence of the abundance of diamonds obtained by plunder, they became so cheap that, one weighing a miskál, could be purchased for three dínárs.

The Conquest of Dúr Samundar.

The royal army marched from this place towards the country of Dúr Samun. Ráí Pandyá offered opposition, and begged the assistance of an army from Ma'bar. At that time enmity prevailed between the two brothers, Sundar Pandí and Tíra Pandí,

1 The reading is doubtful. One copy has Khánka Mandí, and Firishta has Khwaja Hájí. As Amír Khusrú speaks prominently of the Hindús who accompanied this expedition, there is no improbability in the reading adopted in

the text.

VOL. III.

after the murder of their father. The latter sent to his assistance an army of horse and foot. Subsequently, the Ráí, turning to the right rank, declined a contest, and, having proffered his submission, he was left in possession of his country without the necessity of fighting. He delivered up to Malik Kafúr the country of 'Aríkanna, as a proof of his allegiance, and treasure beyond what imagination can conceive, together with 55 large elephants, which were worthy of carrying the great and fortunate heroes of the time, so that the country was restored to him, and, instead of shell-blowing, pyrolatry, and idol-worship, the true faith and the five daily prayers were established. On account of these transactions the fame of the first holy wars which opened Hind under Mahmúd Subuktigín was erased from the page of history.

At the present time the imperial army consists of 475,000 Muhammadan disciplined holy warriors, whose names are recorded by the imperial muster-master, and whose pay and rations are entered in the regulations of the deputy-victualler. They are most obedient to the orders they receive, and are prepared to sacrifice their lives for the especial sake of their religion. Four hundred war elephants

and forty swift camels

are kept in the royal stables, are employed to convey daily

reports, with the greatest expedition, from and to the distant provinces of the empire.

Invasion of Ma'bar.

In the month of Rajab of the year 710 H. (1310 A.D.) the appointed leaders, accompanied by a select army, were dispatched to conquer Ma'bar, and some of the towns were obtained through the animosity which has lately arisen between the two brothers; when at last a large army, attended by numerous elephants of war, was sent out to oppose the Muhammadans. Malik Nabú, who thought himself a very Saturn, was obliged to retreat, and bring back his army.

Uljáítú Sultán sends an Embassy to 'Aláu-d din.

About that period the king of the world, U'ljáítú1 Sultán,— May his empire last for ever!-sent two ambassadors, named Khálúya and Muhammad Sháh, to the court of Dehli, with a royal mandate to the following purport, that as the rulers of that quarter, both in the reign of the Emperor Changíz Khán, the conqueror of the world, and the most generous Uktáí Khán, had tendered their friendship and homage, and, through the language of the ambassadors, had occasionally offered their sentiments of goodwill, it is, therefore, strange that, since the imperial throne has been adorned by our auspicious accession, and the sun of the kingdom of Islám has shed its light over the world, Sultán 'Aláu-d dín has never opened the road of ancient friendship by means of an ambassador to our regal court, nor sent a message conveying tidings of himself or congratulations to us; therefore, expected that he will henceforth be willing to apply himself to strengthen the foundations of regard and free intercourse. In connection with this embassy it was also intimated that the Emperor asked in marriage one of the Princesses from behind the veil of the kingdom of Dehli.2

it is,

Sultán 'Aláu-d dín, notwithstanding all his bravery and conquests, and abundant treasures and obedient armies, combining in himself all personal accomplishments and worldly advantages, was a tyrant, and never used to hesitate at slaughter, burning, restricting the privileges of the army, or reducing the allowances of his servants, and was quite overcome by his disposition towards temerity and oppression. As a proof of this he ordered

1 It signifies "fortunate" in the Mongol language.

2 On similar occasions the like delicacy of expression is observed. Thus, when the daughter of Atabak Sa'd of Shíráz was bestowed upon Sultán Jalálu-d dín, 'Atáu-1 mulk Juwainí says, in the second volume of the Jahán Kushá :

که در صدف خاندان کریم در حصن حصانت ميان عقل دری که

و رزانت تربیت یافته بود در عقد سلطان منعقد شد

the ambassadors to be imprisoned, and several1 of their attendants to be trodden under the feet of elephants, and thus he submerged the jewel of his good fame; for to bring trouble on an ambassador is, under every system of religious faith, altogether opposed to the principles of law, social observance, and common sense. With respect to law, an ambassador receives his credentials without even the suspicion of criminality; with respect to social observance, the oppressor and the oppressed, friend and foe, peace and war, are all equally in need of embassies and communications: with respect to common sense, it is abundantly evident that the killing of one man, or even ten, entails no infirmity or injury on a kingdom. Inasmuch, therefore, as 'Aláu-d dín, free to do as he chose, was guilty of a deed from which danger might have resulted, and without any cause exhibited his enmity, he must be considered to have acted contrary to what a peaceful policy and sound prudence dictated.

Continuation of the history of the Kings of Ma'bar.

Kales Dewar, the ruler of Ma'bar, enjoyed a highly prosperous life, extending to forty and odd years, during which time neither any foreign enemy entered his country, nor any severe malady confined him to bed. His coffers were replete with wealth, inasmuch that in the treasury of the city of Mardí there were 1,200 crores of gold deposited, every crore being equal to a thousand laks, and every lak to one hundred thousand dínárs. Besides this there was an accumulation of precious stones, such as pearls, rubies, turquoises, and emeralds,―more than is in the power of language to express. (Here follows a long string of reflections upon the instability of worldly wealth and grandeur.) This fortunate and happy sovereign had two sons, the elder

1 One copy reads eighteen.

2 Properly only a hundred, if the reading of " crore be correct; but the copies I have consulted read kúze, which might be meant to imply an earthen vessel, or some capacious receptacle calculated to contain a hundred laks.