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was carefully tended, for the sake of getting the ransom-money. By hopes, fears, and threats, he was brought to see the beauty of Islám. He repeated the creed, and ate the flesh of the cow, which is an abomination among his compatriots. This obtained for him great honour, and he was taken under the protection of the emperor. On the 21st the army halted, waiting for the arrival of the division which had marched against Láhor.

Proceedings at Láhor1 with Shaikha Kúkar.

At this place intelligence arrived that the princes and officers who had been sent against Láhor had taken possession of that city, and were engaged in realizing the ransom-money. They had also taken prisoner Shaikha Kúkar, who had not been true to his professions. ** The history of this is, that Shaikha Kúkar, brother of Nusrat Kúkar, of whom mention has been made in the early part of the history of this invasion, had been taken into honour by Tímúr, and had been marked with great favour, so that wherever in Hindustán any people were found who declared themselves to be his subjects and dependents, they were exempted from pillage and from being made prisoners. In the Doáb, between the rivers Ganges and Jumna, he sought permission to return home, for the purpose of raising his contribution and tribute, promising to rejoin the camp of Tímúr on the river Biyah, which is also called the river of Láhor. When he obtained permission and returned home, he forgot his promise, and gave himself up to pleasure and dissipation. He allowed the appointed time to pass by, regardless of his oaths and promises, and he entirely neglected to show any attention and honour to several of Tímúr's officers who passed through Láhor on their way to join their master. In consequence of this conduct, Tímúr gave orders for ravaging his country and making him prisoner.

On the 24th of the month the army crossed the Chináwa, and encamped after a march of five kos. ** On the 25th, several of the sick soldiers (záifán) were drowned in the river. Tímúr was

1 The name is still written "Lahawar."

sorry for the poor men, and ordered that his own horses and camels should be used to carry the survivors over. On the 26th, Tímúr left the shores of the Chináwa, and after a march of six kos encamped in a desert. * * He here determined to cross the river Dandána before his army, and started off in advance. On the 27th he was carried in a litter for six kos, and encamped on the edge of a jungle. In the course of this day a tiger (sher) was seen and was hunted. It was killed by Shaikh Núru-d dín. Prince Pír Muhammad and Prince Rustam, accompanied by the Amírs Sulaimán Sháh and Jahán Sháh, arrived from Láhor. They had slain many infidel Hindus, had gained a large booty, and now returned to the imperial presence to offer their spoil. * * On the same day an order was issued that the amirs of the left wing and the amirs of regiments should all proceed to their homes by certain settled routes. The princes, the núniáns, the amirs of tumáns, of thousands and of regiments, all received robes and gifts according to their merits. Prince Pír Muhammad Jahangir received a jewelled girdle and diadem. The Indian chiefs and all the officers and attendants and saiyids who had accompanied him received princely gifts and permission to return home. Khizr Khán, whom Sárang had taken and confined in a fort, and who, having made his escape, fled to Bayána, a dependency of Dehlí, to Ahodan, the Musulmán governor, and who there came in and made his submission to Tímúr, was appointed governor of Multán.

[A great hunt in which many rhinoceroses were killed.]

On the 28th Jumáda-l ákhir, after the hunt was over, the army marched eight kos, to a place called Jabhán, on the frontier of Kashmir, a very lovely and pleasant spot.

Kashmir.

[Description of Kashmir.] There is a city named Naghaz, which is the residence of the rulers (hukkám) of the country. Like Baghdad, the city has a large river running through it, but the waters of this river exceed those of the Tigris. It is

extraordinary that the waters of so great a river all spring from one source, which source is situated in this country itself, and is called Vír. * * * This river, after passing from the confines of Kashmir, is known by different names in different places. First it is called Dandána, then Jamd. Above Multán it joins the Chináwa, and the two flow together past that city, and below it join the river Ráví, which passes on the other side of the city. Afterwards the river Biyáh joins them, and the united streams pass by Uch and join the Sind or Indus. *** On the 29th Tímúr marched from Jabhán, a distance of four kos, and then encamped on the banks of the Dandána. He ordered a bridge to be thrown over the river, which was a great relief to the infantry, both Turks and Tájiks. ***

Return of Timúr to his capital.

On the last day of Jumáda-l ákhir, Tímúr set out in advance of his army towards Samarkand. He marched twenty kos down the river Dandána to the village of Sambast, belonging to the Júd mountains. On the 1st Rajab he proceeded to the vicinity of the fort of Barúja, and there halted; but on the same day, in the afternoon, he mounted his horse and entered the desert called Chol-i Jalálí. Making all possible speed, he came out of the desert in the evening, and encamped by the side of a pool (maghák) which still retained some of the waters of the rainy season. This place is three kos distant from Barúja. On the 2nd Rajab, at breakfast time, he reached the river Sind. The officers who had been appointed to guard the way from Naghaz to Bánú had built a bridge with tripod trestles over the river. Tímúr passed over this bridge, and rested on the bank of the river till noon. Amír Allah-dád was left in charge of the bridge, to keep it for the transit of the baggage and the army coming up behind. In the afternoon Tímúr marched ten kos, and then encamped, and marching again on the 4th he made a day's journey to Bánú.

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APPENDIX.

A.-POEMS OF AMIR KHUSRU.

[The following analyses of some of the poetical works of Amír Khusrú, with the copious extracts, are all the work of Sir H. Elliot. Mr. Blochmann, the present learned and active secretary of the Asiatic Society of Bengal, has just declared that "it would be of interest to examine Khusrú's Khazáínu-l futúh and the Kiránu-s Sa'dain from a historical point of view."1 That examination Sir H. Elliot made twenty-five years ago, nor did he confine his investigations to these two works of the great poet. He carefully perused other poems of this most copious writer. By his brief abstracts he has given a general notion of the character and contents of each work, and he has translated those passages which have an historical interest.

66

In the notice preceding the extracts from the Táríkh-i’Aláí (suprà, p. 67), he has given a short account of the author, and of that prose work, which after all is more of a poem than a history. Amír Khusrú, the "Parrot of Hind," whose name was Yamínu-d dín Muhammad Hasan, was one of the most prolific poets that the world has ever produced, for he is said to have left behind him some half million of verses.' 2 Without answering for the accuracy of this prodigious number, a mere glance at the list of his productions, or a perusal of the following extracts, will establish the boundless fertility of his muse. He was born in 651 A.H. (1253 A.D.), and died in 725 H. (1325 A.D.). His father was a military chief, and he himself was attached to the Court. "He lived in a stirring time," when the Mughals were making reiterated efforts to work their way into India. He fell a prisoner into their hands, as we have been told by Barní (suprá, p. 122), and the frequent references made to him. by that author prove the esteem and honour in which he was held.]

1 Journal, No. 1. 1870.

2 Cowell, Journ. As. Soc. Beng., xxix. p. 225.

1. KIRANU-S SA'DAIN OF AMIR KHUSRU.

["The Conjunction of the Two Auspicious Planets," the poem in which Khusrú celebrates the meeting of Sultán Kai-kubád, with his father, Násiru-d dín, Sultán of Bengal. This poem was completed in Ramazán 688 H. (September, 1289 A.D.). Professor Cowell has given an account of it, with some specimens, in the Journal of the Asiatic Society of Bengal for 1860, and from that article the following criticisms are quoted: "The style of the poem (as of all Khusrú's works) is full of exaggeration and metaphorical description, but the facts of the history are generally given with tolerable fidelity. In fact, few historical poems in any language adhere more closely to the actual order and character of the events; and when we compare Ferishta's account with the poetical version, we are struck by their great agreement in the main points." "Every now and then, at the end of many of the chapters, there is given a ghazal, which is supposed to express the poet's feelings contemporary with that part of the story which has just been described, something like the songs introduced between the parts of Tennyson's Princess. These ghazals are in various metres, and serve admirably to diversify the poem, while at the same time they form a running commentary, like the choruses of a Greek play, on the progress of the action, and the hopes and fears which it may be supposed to excite in the minds of the spectators. The poet, having actually been present throughout the campaign, is in this way enabled to throw himself into the scene, and we have thus an interesting mixture of the epic and lyric elements, each portion of the action being represented from an objective and subjective point of view."]

ABSTRACT.

Praise of God and the Prophet, and panegyric upon Mu'izzu-d dín Kai-kubád, king by virtue of three descents: the first from Sultán Shamsu-d dín Altamsh, the grandfather of his grandmother; the second from Násiru-d dín Mahmúd Shah, the father of his grandmother; the third from Ghiyásu-d dín Balban, his grandfather. Praise of the city of Dehli, which has three large forts and thirteen gates; of the Masjid-i Jáma' and its lofty minaret, built by Shamsu-d

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