of the regular historians. He recounted, and no doubt honestly, the information he received from the respectable and well-informed individuals with whom he was brought in contact; and there is an air of veracity about his statements which favourably impresses the reader. In his African home he carefully wrote down that which he had gathered in the free course of conversation. But, while on the one hand he doubtless heard many facts and opinions which the speakers would not have dared to commit to writing and publish, some deduction must be made on the other side for the loose statements and bold assertions which pass current when there is no probability of bringing them to the test of public judgment. Thus he distinctly relates that Muhammad Tughlik compassed the death of his father by an apparent accident, and he is probably right in his statement, but Barní records the catastrophe as a simple accident, and Firishta only notices the charge of foul play to reject and condemn it.

Ibn Batuta was received with much respect at the court of Muhammad Tughlik, and experienced in his own person much of the boundless liberality and some little of the severity of that lavish and savage sovereign. When the traveller arrived in Dehli the king was absent, but the queen-mother received him. He was presented with splendid robes, 2,000 dínárs in money, and a house to live in. On the return of the Sultán, he was treated yet more splendidly. He received a grant of villages worth 5,000 dínárs per annum, a present of ten female captives, a fully caparisoned horse from the royal stables, and a further sum of 5,000 dinárs. Besides this, he was made a judge of Delhi at a salary of 12,000 dínárs a year, and was allowed to draw the first year in advance. After this he received another present of 12,000 dínárs, but he records the fact that a deduction of ten per cent. was always made from these presents. He afterwards got into debt to the amount of 45,000 dínárs, but he presented an Arabic poem to the Sultán in which he recounted his difficulties, and the Sultán undertook to satisfy his creditors. When the sovereign left Dehli he received further marks of his favour and liberality, but subsequently he fell into disgrace for having visited an obnoxious shaikh. His account of his terrors is rather amusing. "The Sultán ordered four of his slaves never to lose sight of me in the audience chamber, and when such an order is given, it is very

rarely that the person escapes. The first day the slaves kept watch over me was a Friday, and the Almighty inspired me to repeat these words of the Kurán: God is sufficient for us, and what an excellent Protector!' On that day I repeated this sentence 33,000 times, and I passed the night in the audience chamber. I fasted five days in succession. Every day I read the whole of the Kurán, and I broke my fast only by drinking a little water. The sixth day I took some food, then I fasted four days more in sucession, and I was released after the death of the shaikh. Thanks be to the Almighty!" His danger had such an effect upon him, that he gave up his offices and went into religious retirement, but the Sultán sent to recall him, and appointed him his ambassador to the King of China. His account of his journey through India to Malabar where he embarked, is full of interesting matter. Dr. Lee made a translation of Ibn Batúta for the Oriental Translation Fund in 1829, but the complete Arabic text with a French translation has since been published by M. M. Defremery and Sanguinetti. It is from this version that the following Extracts have been taken by the Editor.

EXTRACTS.

The Shaikh Abú 'Abdu-llah Muhammad, son of 'Abdu-llah, son of Muhammad, son of Ibráhím Al Lawátí, at Tanjí, commonly known as Ibn Batuta, thus declares:-On the 1st of the sacred month of Muharram, 734 H. (12th Sept. 1333), we arrived at the river Sind, the same as is called Panj-áb, a name signifying "Five Rivers." This river is one of the largest known. It overflows in the hot season, and the inhabitants of the country sow their lands after the inundation, as the people of Egypt do after the overflow of the Nile. From this river begin the territories of the great Sultán Muhammad Sháh, king of Hind and of Sind. ◊ ◊ ◊

The barid or post in India is of two kinds. The horse-post is called ulák, and is carried on by means of horses belonging to the Sultán stationed at every four miles. The foot-post is thus arranged. Each mile is divided into three equal parts, called dáwah, which signifies one-third of a mile. Among the Indians the mile is called kos. At each third of a mile there is a village well populated; outside of which are three tents, in which are men ready to depart.

These men gird up their loins, and take in their hands a whip about two cubits long, tipped with brass bells. When the runner leaves the village, he holds the letter in one hand, and in the other the whip with the bells. He runs with all his strength, and when the men in the tents hear the sound of the bells they prepare to receive him. When he arrives, one of them takes the letter and sets off with all speed. He keeps on cracking his whip until he reaches the next dáwah. Thus, these couriers proceed until the letter reaches its destination.

This kind of post is quicker than the horse-post; and the fruits of Khurásán, which are much sought after in India, are often conveyed by this means. It is by this channel also that great prisoners are transported. They are each placed upon a seat, which the runners take upon their heads and run with. ***

When the intelligencers inform the Sultán of the arrival of a stranger in his dominions, he takes full notice of the information. The writers do their best to communicate full particulars. They announce the arrival of a stranger, and describe him and his dress. They note the number of his companions, slaves, servants, and beasts. They describe his style of travelling and lodging, and give an account of his expenditure. Not one of these details is passed over. When a traveller arrives at Multán, which is the capital of Sind, he remains there until an order is received from the Sultán for his proceeding to Court and prescribing the kind of treatment he is to receive. ❤o

It is the custom of the Sultán of India, Abú-1 Mujahid Muhammad Sháh, to honour strangers, to favour them, and to distinguish them in a manner quite peculiar, by appointing them to governments or to places of importance. Most of his courtiers, chamberlains, wazírs, magistrates, and brothers-in-law are foreigners. *

No stranger admitted to Court can avoid offering a present as a kind of introduction, which the Sultán repays by one of much greater value. When I arrived in Sind, I observed this practice, and bought some horses, camels, and slaves from the dealers. * * * Two days' march, after crossing the river Sind, we arrived at Janání, a fine large town on the banks of the Sind. It possesses some fine markets, and its population belongs to a race called Sámirah [Súmra], who have inhabited the place for a long time, their ancestors having

established themselves there since the time of its conquest in the time of Hajjáj, son of Yúsuf, as is related by historians in the accounts of the conquest of Sind. The people known by the name of Sámirah do not eat with any one, and no one must look at them when they eat. They do not connect themselves in marriage with any other tribe, nor will others ally themselves with them. They had at that time a chief named Unár, whose history I shall relate. ⚫ ⚫

We arrived at the imperial residence of Dehli, capital of India, which is a famous and large city uniting beauty and strength. It is surrounded by a wall, the like of which is unknown in the universe. It is the largest city of India, and, in fact, of all the countries subject to Islám in the East.

Description of Dehli.

Delhi is a city of great extent, and possesses a numerous population. It consists at present of four neighbouring and contiguous cities.

1. Dehli, properly so called, is the old city built by the idolaters, which was conquered in the year 584 н. (1188 a.d.).

2. Sírí, also called Dáru-l-Khilafat or Seat of the Khalifat. The Sultán gave it to Ghiyásu-d dín, grandson of the Khalif 'Abbáside Al Mustansir, when he came to visit him. Sultán 'Aláu-d dín and his son Kutbu-d dín, of whom we shall have to speak hereafter, dwelt there.

3. Tughlikábád, so called from the name of its founder the Sultán Tughlik, father of the Sultán of India whose Court we are now visiting. • .

4. Jahán-panáh, Refuge of the World, specially designed for the residence of the reigning Sultán of India, Muhammad Sháh. He built it, and it was his intention to connect all these four cities together by one and the same wall. He raised a portion of it, but abandoned its completion in consequence of the enormous expense its erection would have entailed.

The wall which surrounds Dehli has no equal. It is eleven cubits thick. Chambers are constructed in it which are occupied by the night watch and the persons charged with the care of the gates. In

these chambers also there are stores of provisions called ambár, magazines of the munitions of war, and others in which are kept mangonels and ra'ádas ("thunderer"-a machine employed in sieges). Grain keeps in these chambers without change or the least deterioration. I saw some rice taken out of one of these magazines; it was black in colour, but good to the taste. I also saw some millet taken out. All these provisions had been stored by Sultán Balban ninety years before. Horse and foot can pass inside this wall from one end of the city to the other. Windows to give light have been opened in it on the inside towards the city. The lower part of the wall is built of stone, the upper part of brick. The bastions are numerous and closely placed. The city of Dehli has twenty-eight gates. First, that of Badáún, which is the principal. * * *

The chief Kází of Hind and Sind, Kamálu-d dín Muhammad, son of Burhánu-d dín of Ghazni, Sadr-i Jahán, informed me how the city of Dehli was conquered from the infidels in 584 (1188 A.D.). I read the same date inscribed upon the mihrab of the great mosque of the city. The same person also informed me that Dehli was taken by the amír Kutbu-d dín Aibak, who was entitled Sipáh-sálár, meaning General of the armies. He was one of the slaves of the venerated Shahábu-d dín Muhammad, son of Sám the Ghorian, king of Ghazni and Khurásán, who had seized upon the kingdom of Ibráhím, son (grandson) of the warlike Mahmúd bín Subuktigín, who began the conquest of India.

The aforesaid Shahábu-d dín had sent out the amír Kutbu-d dín with a considerable army. God opened for him the gates of Lahore, where he fixed his residence. His power became considerable. He was calumniated to the Sultán, and the associates of the monarch strove to inspire him with the idea that Kutbu-d dín aimed at becoming king of India, and that he was already in open revolt. Intelligence of this reached Kutbu-d dín. He set of with all speed, arrived at Ghazni by night, and presented himself to the Sultán, without the knowledge of those who had denounced him. Next day Shahábu-d dín took his seat upon the throne, and placed Aibak below, where he was not visible. The courtiers and associates who had maligned Aibak arrived, and when they had all taken their places, the king questioned them about Aibak. They reiterated their state