Imad-ool-Moolk to assist Bhojut Khan in his revolt; soon after which, the King issued a proclamation, announcing the acquisition of Chundery to his dominions. Deeming it desirable, also, to make some alterations among the public officers of that province, the King deputed Syud Khan Lody, Sheikh Jumal Firmully, and Ray OogurSein Kuchwaha, together with Khizr Khan and Khwaja Ahmud, to proceed to Chundery; and these officers succeeded in occupying effectually that district for the government of Dehly. Mahomed Khan, the Prince of Malwa, although considered ostensibly the chief of Chundery, was, in fact, dispossessed of all authority, and confined to the city, while the supremacy of Bohjut Khan, the Malwa governor, being usurped by the Dehly officers, he left his government and came to court. At this period, the King having reason to suspect the conduct of Hoossein Khan Firmully, Naib of Saharun, he deputed Hajy Sarung with some troops into that quarter, with orders to gain over the Naib's troops, and to seize his person. Hoossein Khan became acquainted with the King's intentions; and contriving his escape, sought an asylum with Alla-ood-Deen Shah Poorby, King of Bengal. A. H. 922. A.D. 1516. In the year 922, Ally Khan Nagoory, governor of Suisapoor, entered into a plot with the Prince Dowlut Khan of Malwa, governor of Runtunbhore, who promised to deliver that fortress to the King of Dehly, if he should come in person to take possession. Sikundur Lody, overjoyed at this intelligence, pro ceeded towards Byana, to which place the governor of Runtunbhore came to meet him, and was honourably received; but Ally Khan Nagoory, disappointed in the attainment of some objects on which he had calculated as a reward for bringing this affair to bear, resolved to prevent its accomplishment, and used his influence with the governor to retract his promise. The King, ascertaining the true cause of this change, disgraced Ally Nagoory, and deprived him of his government of Suisapoor, which he conferred on his brother, Aba Bukr; and Sikundur Lody was obliged to return to Agra without obtaining possession of Runtunbhore. In the year 923, the King summoned all the distant nobles to Agra, with a determination to reduce Gualiar; and was in the midst of his preparations, when, being taken ill of a quinsy, he died on Sunday, the 7th of Zeekada, 923. Zeekada 7. A. D. 1517. Nizam-ood-Deen Ahmud states in his work, that the authors who have written this reign have filled their history with copious details of the great qualities of this Prince; but he observes, that he has considerably abridged their accounts, and confined himself only to such facts as appeared to him to merit particular notice. The authors alluded to have given a description of his person, which was remarkable for its beauty and comeliness, as was his mind for the store of learning and good sense which it contained. During his reign, all the articles of life were cheap and abundant, and peace pervaded his dominions. He never omitted to devote a certain time to hear complaints in public, and he has been frequently known to sit at business the whole day long, even after his appointed time for meals and rest. He was in the habit of praying regularly five times daily. He was strictly just in his administration, and seldom known to be actuated by private feelings. He was as remarkable for his fear of God as for his benevolence towards his people. One day, while advancing against his brother Barbik, in the early part of his reign, a kullundur met him, and said, "God "send you victory!" on which the King said, 66 Pray that the victory may be his who will best "promote the good of his subjects." He had numerous pensioners among the holy men of the empire, to whom he sent their stipends twice a year, and a suit of clothes once. He ordered alms and food to be distributed on Fridays to all who chose to partake in town or camp wheresoever he might be. He encouraged charity of all descrip tions; and did not fail to commend his nobles for any generous acts which reached his ears, and thus promoted a disposition to do good among his public officers; saying, "You have laid a found"ation of virtue; you will never repent it." He was firmly attached to the Mahomedan religion, and made a point of destroying all Hindoo temples. In the city of Mutra he caused musjids and bazars to be built opposite the bathing-stairs leading to the river, and ordered that no Hindoos should be allowed to bathe there. He forbade the barbers to shave the beards and heads of the inhabitants, in order to prevent the Hindoos following their usual practices at such pilgrimages. He also pro 66 hibited the procession of the spear, which took place annually in commemoration of the deeds of Salar Musaood, and put a stop to the custom of females going abroad, and making offering at Mahomedan shrines. Before he ascended the throne he had once a quarrel with a holy man, who maintained that it was highly improper for a king to interfere with the religion of his subjects, or to prevent them bathing at places to which they had been accustomed to resort for ages. The Prince drew his sword, and said, "Wretch! do you maintain the "propriety of the Hindoo religion?" The holy man replied, " By no means: I speak from authority kings should not persecute their subjects "on any account." This answer pacified him. He reformed and new-modelled the establishments of all the mosques throughout his dominions, and gave great encouragement to learning, so that almost all his military officers were well educated men; and even Hindoos, who had hitherto never learned Persian, commenced in this reign to study Mahomedan literature. The profession of arms, assumed under his government a new character. He made a point of ascertaining the qualities of every officer who was promoted, and particularly enquired into his origin and education. He established horse-posts throughout his country, and received accounts daily from every military detachment of his army in motion. Whenever it was necessary to issue proclamations, persons were sent in all directions to read them at the time of public devotion in the mosques. Reports of the armies, of the court, and of the principal cities, were drawn up by authority, and read to the King daily, which enabled him to rectify at once any deviation from his orders. He very frequently went into long and tedious enquiries on intricate cases of law, and settled them in person. There are many wonderful stories related of his quick penetration and sound judgment. Among others, is the following: - There were two brothers, private soldiers, who had procured some booty at Gualiar during the siege; among other articles of plunder were two large rubies, but of different shapes. One of the brothers determined to quit the service and return to his family at Dehly, while the other resolved to continue in the army; but he made over charge of his share of the booty to his brother, telling him to give it together with his ruby to his wife. After the war, on his return to Dehly, the soldier learned from his wife that she had never seen the ruby. The brother declared he had given it to her, and the parties were brought up before the Kazy Meean Bhoory. The Judge asked the man who had quitted the service, who saw him give the ruby to his brother's wife? he replied, several persons knew she had it, and he produced some brahmins of notoriously bad characters as witnesses, who, having been instructed what to say, gave evidence against the woman, who was told to go home and give the ruby to her husband. Owing to the ill treatment she received at home, she determined to lay her case before the King in person. He listened very attentively to the whole story, and then sending for the witnesses, all the parties acknowledged that they re |