so beautifully cut, that they could not be exceeded in wax. The plaister was so beautifully made, that it reflected the image of one looking at it, and the mortar was mixed with sandal. The woodwork was all of 'úd (aloe-wood)." He then visited the temples, which were ornamented with elaborate work in gold and silver. Next day he went again to the temples, and ordered their destruction, as well as that of the fort, and set fire to the palace, and "thus made a hell of paradise." The foundations of Jháin were so destroyed, that the army of the Shah was enriched by the discovery of burnt treasures, and "so much gold was laden upon elephants, that who could tell its amount? This enormous wealth made rich men of beggars, for in every ruin a treasure had been found. While the soldiers sought every opportunity of plundering, the Sháh was engaged in burning the temples, and destroying the idols. There were two bronze images of Brahma, each of which weighed more than a thousand mans. These were broken into pieces, and the fragments distributed amongst the officers, with orders to throw them down at the gates of the Masjid on their return.” Malik Khurram then departed in pursuit of the infidels to their retreat in the hills, and took countless prisoners. Another party was detached under Sarjándár, across the Chambal and Kuwárí, to plunder Málwa, and shed the blood of the false religionists. When he was two parasangs beyond the Kuwárí, he came upon an open plain to which a narrow pass led. Here he found a crowd collected who had escaped the sword of the malik, and he plundered them to such an extent, that it is beyond my power to describe." The party returned, and met the king on the banks of the Chambal, to which river he had moved his camp. Thence Mubárak Bárbak was detached in another direction towards the Banás, where he plundered according to the fashion of the time. Malik Jándárbak Ahmad was detached in another direction. He also plundered and massacred "from the hill of Lára to the borders of Mára." The King's return to Dehli. The king returned towards Dehli, with " an army so encumbered by booty, that it could not proceed more than a mil a day." He first visited on his route the hills of Bayáná, and as the road was "difficult on account of rivers and hills," he allowed his officers to march in any direction they chose. The Sultán proceeded more leisurely in the rear. On the king's return to Dehli, he held the second anniversary of his accession, on the 3rd of Jumáda-1 ákhir, in the palace of Sírí. Description of the festival. "Each bride who witnessed the procession from the housetop, when she gazed at the countenance of the king, tore up her marriage settlements," in love and despair.-Concluding praises of the king, "who achieved two victories in different quarters of the country in one year." The author speaks of his work. "When I commenced this history, I thought of writing falsehoods, but truth seized my hand and restrained me." The poem was finished on the 20th of Jumáda-l ákhir, 690 н. Conquests of Sultán 'Aláu-d din Khilji. "'Aláu-d dín, that king whose court is like Jamshid's, who has conquered the east and protects the west, whose fortune is lofty, whose commands are obeyed." ❤oo "He who has been honoured by the chief of the 'Abbásís, who has destroyed the country of the sun-worshippers. When the arm of his fortune was raised, he became the ruler of Hindústán. When he advanced from the capital of Karra, the Hindús, in alarm, descended into the earth like ants. He departed towards the garden of Behár, to dye that soil with blood as red as a tulip. He cleared the road to Ujjain of vile wretches, and created consternation in Bhílsán. When he effected his conquests in that country, he drew out of the river the idols which had been concealed in it. As this was but a small adventure in his sight, he determined to proceed towards Deogír, "where he overcame Rám Deo." "But see the mercy with which he regarded the broken-hearted, for, after seizing that ráí, he set him free again. He destroyed the temples of the idolaters, and erected pulpits and arches for mosques. He captured two-and-twenty elephants, in battles raging like the stream of the Nile. He captured also Bengal elephants from Lakhnautí, but those of Deogír were of a different stamp,-not such as knew only how to eat their full, but such as could discharge arrows and brandish swords.' Were I to attempt to recount the plunder of jewels and gold, no measure or balance would suffice, for the treasure had been accumulated by the ráís from of old. Camels and mules were laden with rubies and diamonds, and every kind of precious stone, and the most experienced jewellers were unable even to guess at their value, and who can tell of the heaps of amber, and the costly silks? He returned victorious with this booty, in order to accomplish new conquests." He advanced again from Karra, with iron in one hand and gold in the other; he gave a crown to one chief, while he took off the head of another. He marched to Dehli and set up his kingly throne, while all the world were in astonishment at the marvel that Dehli should be taken by Karra. The whole city declared that no one had ever been blessed with such good fortune. When he had established himself upon the throne, he began to think of the neighbouring countries. All the independent chiefs bowed down their heads, except the ill-fortuned Mír of Multán. That wretch was not of such importance that the Sháh should himself undertake any expedition against him." So Ulugh Khán was despatched with orders to conclude the business speedily, and, on its accomplishment, he returned to Court; and "all, both young and old, were astonished at the success of the universe-conquering Sultán." 3. 'ASHIKA OF AMIR KHUSRU. ["L'Innamorata." This, like the Kiránu-s Sa'dain, is a kind of epic or historical poem, having for its main subject the loves of Dewal Rání, daughter of the Ráí of Gújarát, and Khizr Khán, eldest son of Sultán 'Aláu-d dín. Khizr Khán, as told by Barní, fell under his father's displeasure and was put in confinement. Upon the death of 'Aláu-d dín, the traitor and would-be-usurper, Malik Náíb Káfúr, caused the eyes of the prince to be put out. When Kutbu-d dín Mabárak Sháh had ascended the throne, to secure his own position, he had Khizr Khán and other of his 1 That elephants were once taught these useful exercises is evident from a similar passage in the Sikandar-náma, of Nizámí. Khusrú brothers murdered. The fate of Dewal Rání is doubtful. (infrà p. 555) says that her hands were cut off while she was clinging to her husband's body, and implies that she was left among the slain, though he says not so distinctly. Firishta asserts that she was taken into Kutbu-d dín's harem, and that she was also taken after his death by the villain, Khusrú Khán. Barní, who was intimately acquainted with the facts, is silent upon the subject, so that it may be hoped that the high-born damsel escaped that union with "the foul Parwárí," which would have been worse than death.] ABSTRACT. Praise of God and the Prophet.-Panegyric on the author's spiritual teacher, Nizám-d dín Aulyá and on the Emperor 'Aláu-d dín Khiljí. The author a captive in the hands of the Mughals. "At the time that this learner of evil, the author, was a captive in the hands of the Mughals,' may such days never return! travelling in a sandy desert, where the heat made my head boil like a cauldron, I and the man who was with me on horseback arrived thirsty at a stream on the roadside. Although the naphtha of my life was heated, I would not inflame it with oil by drinking a draught of water. I merely wetted my lips, and obtained a little relief after my exhaustion. But my thirsty guard dismounted from his horse, and both he and his horse drank their fill of water and expired immediately." The Author relates the cause of writing this Poem. He states that he went one day to visit Khizr Khán, who asked him to write a poem upon that prince's love for Dewal Rání; and Khizr Khán causing the account which he had himself written descriptive of his own passion to be produced, he consigned it to the author, who agreed to versify it. Encomium on Hindústán. "Happy Hindústán, the splendour of Religion, where the Law 1 He gives a brief notice of this captivity and of the hardships which he endured from exposure, boils upon his feet, fatigue, and thirst, in his second Diwán, called Wastu-l-hayat. He was taken prisoner on the borders of Multán, in the 34th year of his age, or 684 H. (1285 A.D.). See suprà p. 122. VOL. III. 35 finds perfect honour and security. In learning Dehli can now compete with Bokhárá, for Islám has been made manifest by its kings. The whole country, by means of the sword of our holy warriors, has become like a forest denuded of its thorns by fire. The land has been saturated with the water of the sword, and the vapours of infidelity have been dispersed. The strong men of Hind have been trodden under foot, and all are ready to pay tribute. Islám is triumphant, idolatry is subdued. Had not the law granted exemption from death by the payment of poll-tax, the very name of Hind, root and branch, would have been extinguished. From Ghazní to the shore of the ocean you see all under the dominion of Islám. Cawing crows1 see no arrows pointed at them; nor is the Tarsá (Christian) there, who does not fear (taras) to render the servant equal with God; nor the Jew who dares to exalt the Pentateuch to a level with the Kurán; nor the Magh who is delighted with the worship of fire, but of whom the fire complains with its hundred tongues. The four sects of Musulmáns are at amity, and the very fish are Sunnis."2 The Ghorian Emperors of Dehli. Mu'izzu-d dín Muhammad bin Sám, Kutbu-d dín Aibak; "That flaming wave drove the Ráí of Kanauj into the Ganges, where he was drowned, and took from him fourteen hundred elephants." Shamsu-d dín Altamsh.-Ruknu-d dín Fíróz.-Sultán Raziya.— Mu'izzu-d dín Bahrám.-'Aláu-d dín Mas'úd.-Násiru-d dín Mahmúd; "It was a wonderful time, one career of victory; in every house was joy and gladness. The Musulmáns were powerful, the Hindus peaceful, and no one knew even the name of Mughal." Ghiyásu-d dín Balban; "He was a king bounteous and powerful, an elephant in his time would avoid treading on an ant. During his reign the Mughals found entrance to these parts, sometimes they ravaged the country, sometimes they professed allegiance. In anger 1 Hindus. Badr Chách has the same expression to signify Hindus; and Hasan Nizámí, in the preface to the Táju-l Ma-dsir, speaks of the ☺is ¿l; "crow-like Hindus;" and again in the chapter on the conquest of Ajmír “ Hindus زاغ چهره ”,crow-faced . هندوان زاغ چهره 2 A play upon the word signifying scaly. هندوان |