"I contrived, with some difficulty, to make my salutation. Beautiful women were standing in rows to the right and left, with their arms folded. I laid before the princess the various kinds of jewels, fine clothes, and other rich rarities that I had brought with me; from these she selected some, (inasmuch as they were all worthy of choice). She was greatly pleased, and delivered them to her head-servant, and he said to me, that their prices should be paid the next day, according to the invoice. I made my obeisance, and was pleased within myself that under this pretext I should have to come again the next day. When I took my leave and came out, I was speaking and uttering words like those of a maniac. In this state I came to the serai, but my senses were not right; all my friends began to ask what was the matter with me; I replied, that from going and returning so far, the heat had affected my brain.

"In short, I passed that night in tossing and tumbling [about in my bed]. In the morning, I went again and presented myself [to wait on the princess], and entered the seraglio along with the confidential servant, and saw the same scene I had seen the day before. The princess received me kindly, and sent every one [present] away, each to his own occupation. When there became a dispersion of them, she retired to a private apartment, and called me to her. When I entered, she desired me to sit down; I made her my obeisance, and sat down. She said, 'As you have come here, and have brought these goods with you, how much profit do you expect on them?' I replied, 'I had an ardent desire to see your highness, which God hath granted, and now I have got all I wished; I have acquired the prosperity of both worlds. Whatever prices are marked in the invoice, half is the prime cost, and half profit.' She replied, 'No, whatever price you have marked down shall be paid; moreover, you shall receive presents besides, on condition that you will do one thing, which I am about to order you.'

"I replied, 'This slave's life and property are at your service, and I shall think as the happiness of my destinies if they can be of any use to your highness; I will perform [what you desire] with my life and soul.' On hearing these words, she called for a kalam-dan, wrote a note, put it into a small purse made of pearls, wrapped the purse in a fine muslin handkerchief, and gave it to me; she gave me likewise a ring which she took from off her finger, as a mark [by which I might make myself known]; she then said to me, 'On the opposite side [of the city] is a large garden, its name is Dil-kusha, or "Delight of the Heart." Go you there. A person named Kaikhusru is the superintendent [of the garden]; deliver into his hands the ring, and bless him for me, and ask a reply to this note, but return quick, as if you ate your dinner there and drank your wine here; [370] you will see what a reward I shall give you for this service.' I took my leave, and went along inquiring my way. When I had gone about two /kos, I saw the garden. When I reached it, an armed man seized me, and led me into the garden gate. I saw there a young man with the looks of a lion; he was seated on a stool of gold, with an air of state and dignity, having on an armour [forged] by Da,ud, [371] with breast plates, and a steel helmet. Five hundred young men, holding each in his hands a shield and sword, and equipped with bows and arrows, were drawn up in a line, and ready [to execute his orders].

"I made him my salam, and he called me to him; I delivered him the ring, and, paying him many compliments, I showed him the handkerchief, and mentioned also the circumstance of having brought him a note. The moment he heard me, he bit his finger with his teeth, and slapping his head, he said, 'Perhaps your evil destiny hath brought you here. Well, enter the garden; an iron cage hangs on a cypress tree, in which a young man is confined; give him this note, receive his answer, and return quickly.' I immediately entered the garden; what a garden it was! you might say that I had entered alive into Paradise. Every individual parterre bloomed with variegated flowers; the fountains were playing, and the birds were warbling [on the trees]. I went straight on, and saw the cage suspended from the tree, in which I perceived a very handsome young man. I bent my head with respect, and saluted him, and gave him the sealed and enveloped note through the bars of the cage. That young man opened the note and read it, and inquired of me about the princess with great affection.

"We had not yet done speaking, when an army of negroes appeared, and fell on me on all sides, and began to attack me without delay with their swords and spears; what could one single unarmed man do? In a moment they covered me with wounds; I had no sensation or recollection of myself. When I recovered my senses, I found myself on a bed, which two soldiers were carrying along [on their shoulders]; they were speaking to each other; one said, 'Let us throw the corpse of this dead man on the plain; the dogs and crows will soon eat it up.' The other replied, 'If the king should make investigation, and learn this circumstance, he will bury us alive, and grind our children to paste; what! are our lives become a burthen to us, that we should act so rashly?'

"On hearing this conversation, I said to the two [ruffians] Gog and Magog, 'for God's sake take some pity on me, I have still a spark of life left; when I die, do with me what you please; the dead are in the hands of the living; [372] but tell me what has happened to me; why have I been wounded, and who are you? pray explain thus much to me.' They then having taken pity on me, said, 'The young man who is confined in the cage is the nephew of the king of this country; and his father was previously on the throne. At the time of his death he gave this injunction to his brother: 'My son, who is heir to my throne, is as yet young and inexperienced; do you continue to guide the affairs of state with zeal and prudence; when he is of age, marry your daughter to him, and make him master of the whole empire and treasury.'

"After saying this his majesty died, and the younger brother became king; he did not attend to the [late king's] last injunctions; on the contrary, he gave it out that [his nephew was] mad and insane, and put him into a cage, and has placed such strict guards on the four sides of the garden that no bird can there flap its wing; and many a time he has administered to [his nephew] the poison called halahal; [373] but his life is stronger and the poison has had no effect. Now the princess and this prince are lover and mistress; she is distracted at home, and he in the cage; she sent him a love-letter by your hands; the spies instantly conveyed intelligence [of this circumstance] to the king; a body of Abyssinians were ordered out and treated you thus. The king has consulted his wazir on the means of putting to death this imprisoned prince, and that ungrateful wretch has persuaded the princess to kill the innocent prince with her own hands in the king's presence.'

"I said, 'Let us go, that I may see this scene even in my dying moments.' They at last agreed [to my request], and the two soldiers and myself, though wounded, went to the scene and stood in silence in a retired corner. We saw the king seated on his throne; the princess held in her hand a naked sword; the prince was taken out of the iron cage, and made to stand before [the king]; the princess, becoming an executioner, advanced with the naked sword to kill her lover. When she drew near the prince, she threw away the sword and embraced him. Then that lover said to her, 'I am willing to die thus; here, indeed, I desire thee,—there, also, I shall wish for thee.' [374] The princess said, 'I have come, under this pretext to behold thee.' The king, on seeing this scene, became greatly enraged, and reproached the wazir, and said, 'Hast thou brought me here to see this sight?' The [princess's] confidential servant separated the princess from the prince, and conducted her to the seraglio. The wazir took up the sword, and flew with rage at the prince to end with one blow his unfortunate existence. As he lifted up his arm to strike, an arrow from an unknown hand pierced his forehead, so that [his head] was cleft in twain, and he fell down.

"The king, seeing this mysterious event, retired into his palace; and they put the young prince again into the cage, and carried him to the garden; I likewise came out from where I was. On the road, a man called me and conducted me to the princess; seeing me severely wounded, she sent for a surgeon, and enjoined him very strictly, 'cure this young man quickly, and perform the ablution of recovery. Your welfare depends on it; as much care and attention as you bestow on him, so many presents and favours you will receive from me.' In short, the surgeon used his skill and assiduity according to the princess's injunctions, and at the end of forty days, having caused me to be bathed and washed, he presented me to the princess. She asked me, 'Is there now anything else left to be done.' I replied, that through her humanity I was quite recovered. The princess then gave me a rich khil'at and a large sum of money, as she had promised; yea, she even gave me as much more, and then dismissed me.

"I took all my friends and servants with me, and set out from that country [to return home]. When I reached this spot, I desired all of them to return to their native country, and I erected on this hill this building, and got a statue made of the princess. I took up my residence here, and having rewarded my servants and slaves according to their respective merits, I dismissed them, saying, whilst I live, I leave it to you to provide me with food; beyond this act, you are your own masters. They supply me with subsistence from gratitude, and I, with heart at ease, worship this statue; whilst I live, this will be my sole [care and] employment; these are my adventures which you have just heard." O, Darweshes! on hearing his story, I, having thrown the kafni over my shoulders, and having put on the habit of a pilgrim, set out with extreme desire to see the country of the Franks. After long wandering over mountains and through woods, I began to resemble Majnun Farhad.

At last, my strong desire carried me to the same [European] city [where the old statue-worshipper had been]; I wandered through its streets and lanes like a lunatic, and I often remained near the seraglio of the princess; but I could get no opportunity to have an introduction to her. I was greatly vexed that I should not obtain the object for which I had undergone such misery and toil, and come so far. On day, I was standing in the bazar when all at once the people began to run away, and the shopkeepers having shut up their shops, also fled. What crowds there were [a moment before], and how desert the place became [all of a sudden]! I soon perceived a young man rushing forward from a side street; he was like Rustam in appearance, and roared like a lion; he flourished a naked sword in each hand; he was in armour, with a pair of pistols in his girdle, and kept muttering something to himself like an inebriated maniac; two slaves followed him, clothed in woollen, and bearing on their heads a bier covered with velvet of Kashan.

On seeing this sight, I determined to proceed with it; those I met dissuaded me from it, but I would not hear them. Pushing forward, the young man went towards a grand mansion; I also went along with him. He looked back, and perceiving me, he wished to give me a blow and cut me in two; I swore to him that this was the very thing I wished, saying, "I forgive you my blood; relieve me by some means or other from the misery of life, for I am grievously afflicted; I have knowingly and voluntarily put myself in your way; do not delay [my execution]." Setting me determined to die, God infused compassion into his heart, and his anger cooled, and he asked me with much kindness and gentleness, "Who art thou and why art thou tired of life?"

I replied, "Sit down awhile that I may tell you; my story is very long and tedious. I am caught in the claws of love, for which reason I am desperate." On hearing this, he unfastened his waist band, and having washed his hands and face, he took some food and gave me some likewise. When he finished his meal, he said, "Say what has befallen thee?" I related all the adventures of the old man and the princess, and the cause of my going there, [i. e. to Europe]. On hearing them he wept at first, and then said, "What numbers of homes this unfortunate [princess] has ruined! Well, thy cure is in my hands; it is probable that through the means of this guilty being thou wilt attain thy wishes; do not give way to anxiety; be confident." He then ordered the barber to shave me, and to apply to me the bath; [375] his slave brought me a suit of clothes and dressed me: then the young man said to me, "This bier which thou seest is that of the late young prince, who was confined in the iron cage; another wazir murdered him at last through treachery; he indeed has obtained release though he has been wrongfully slain. I am his foster brother; I put that wazir to death with a blow of my sword, and made the attempt to kill the king; but he entreated mercy, and swore that he was innocent; I having spurned him as a coward, allowed him to escape. Since then, my occupation has been this, to carry the bier, in this manner, through the city, on the first Thursday of every moon, and to mourn for the [murdered prince]."

On hearing these circumstances, from his mouth, I attained some consolation, saying, "If he should wish it, then my desires will be accomplished; God has favoured me greatly, since he has made such a mad man well inclined towards me; so true is it, that if God is favourable, all goes well." When the evening came, and the sun set, the young man took up the bier, and instead of one of the slaves, he put it on my head and took me along with him. He said, "I am going to the princess, and will plead for thee as much as I am able; do not thou open thy lips, but remain silent and listen." I replied, "Whatever you advise, I will strictly do; God preserve you, for you feel pity on my case." That young man proceeded towards the royal garden, and when we entered it, I perceived a marble platform of eight sides, in an open space of the garden, on which was spread an awning of silver tissue with pearl fringe, and erected on poles set with diamonds; a rich brocade masnad, with pillows, was spread under the awning. The bier was placed there, and we were both ordered to go and sit under a tree [which he pointed out].

In a short time, the lights of flambeaux appeared, and the princess herself arrived, accompanied by some female attendants before and behind her; melancholy and anger were visible in her looks; she mounted the platform and sat down [on the masnad]. The foster-brother stood before her with folded arms, then sat down at a respectable distance on a corner of the farsh. The prayer for the dead was read; then the foster-brother said something; I having applied my ear, was listening with attention. At last, he said, "O princess of the world, peace be upon you! The prince of the kingdom of Persia, hearing, in your absence, of your beauty and excellence, has abandoned his throne, and becoming a pilgrim like Ibrahim Adham; [376] he is arrived here, after overcoming many difficulties and undergoing great fatigue. The pilgrim hath quitted Balkh [377] for thee; he hath wandered for some time through this city in distress and misery; at last, forming the resolution to die, he joined me; I attempted to alarm him with my sword; he presented his neck, and conjured me to strike without delay, adding, that was his wish. In short, he is firmly in love with you; I have proved him well, and have found him perfect in every way. For this reason I have mentioned him to you; if you take pity on his case and be kind to him, as he is a stranger, it would not be doing too much [on the part] of one who fears God and loves justice."

On hearing this speech, the princess said, "Where is he? if he is really a prince, then it does not signify, let him come before us." The foster-brother got up and came [to where I was] and took me with him. I, on seeing the princess, became exceedingly overjoyed, but my reason and my senses departed. I became dumb; I had not power to speak. The princess shortly after returned [to her palace], and the foster-brother came to his own residence. When we reached his house, he said, "I have related all the circumstances [you mentioned] to the princess from beginning to end, and have likewise interceded for you; now do you go there every night without fail and indulge in pleasure and joy." I fell at his feet; [he lifted me up and] clasped me to his bosom. All the day, I continued counting the hours until the evening came, that I might go and see the princess. When the night arrived, I took leave of that young man, and went to the princess's lower garden; I sat down on the marble platform, reclining on my pillow.

A hour after, the princess came slowly, attended by one female servant only, and sat down on the masnad; it was through my happy destinies that I lived to see this day! I kissed her feet; she lifted up my head, and embraced me, and said, "Conceive this opportunity as fortunate; mind my advice; take me from hence, and go to some other country." I replied, "Come along." After having thus spoken, we both got out of the garden, but we were so confused, through wonder and joy, that we could not use our hands and feet, and we lost our road; we went along, in another direction, but found not a place of rest. The princess got angry, and said, "I am now tired, where is your house? hasten to get there; otherwise what do you mean to do? My feet are blistered; I shall [be obliged to] sit down somewhere on the road."

I replied, "My slave's house is near; we have now reached it; be easy in your mind, and march on." I indeed told a falsehood, but I was at a loss where to take her. A locked door appeared on the road; I quickly broke the lock, and we entered the place; it was a fine house, laid out with carpets, and flasks full of wine were arranged in the recesses, and bread and roast meat were ready in the kitchen. We were greatly fatigued, and drank each of us, a glass of Portugal wine with our meat, and passed the whole night together in mutual bliss. In this scene of felicity when the morning dawned, an uproar was raised in the town that the princess had disappeared. Proclamations were issued in every district and street; and bawds and messengers were despatched with orders, that wherever she was to be found, she might be seized [and brought to the king]; and guards of royal slaves were posted at all the gates of the city. Those guards received orders not to let an ant pass without the royal permission; and that whoever would bring any intelligence of the princess should receive a khil'at and a thousand pieces of gold as a present. The bawds roamed through the whole city and entered every house.

I, who was ill fated, did not shut the door. An old hag, the aunt of Satan (may God make her face black), with a string of beads in her hand, and covered with a mantle, finding the door open, entered without fear, and standing before the princess, lifted up her hands and blessed her, saying, "I pray to God that he may long preserve you a married woman, and that thy husband's turban may be permanent! I am a poor beggar woman, and I have a daughter who is in her full time and perishing in the pains of child-birth; I have not the means to get a little oil which I may burn in our lamp; food and drink, indeed, are out of the question. If she should die, how shall I bury her? and if she is brought to bed, what shall I give the midwife and nurse, or how procure remedies for the lying-in woman? it is now two days since she has lain hungry and thirsty. O, noble lady! give her, out of your bounty, a morsel of bread that she may eat the same along with a drink of water."

The princess took pity on her, and called her near her, and gave her four loaves, some roast meat, and a ring from her little finger, saying, "having sold this, make jewels [for your daughter] and live comfortably; and come occasionally to see me, the house is yours." The old hag having completely gained the object she came in search of, poured heartfelt blessings on the princess, saluted her and trotted off. She threw away the loaves and meat at the door, but kept the ring snug, saying to herself, "the clue to trace the princess is now in my possession." As God wished to preserve us from this calamity, just then the master of the house arrived; he was a brave soldier, mounted on an Arab horse, with a spear in his hand, and a deer hanging by the side of his saddle. Finding the door of his house open, the lock broken, and the old hag coming out of it, he was enraged, and seized her by the hair and dragged her to the house. He tied both her feet with a rope, and hung her on the branch of a true with her head down and her feet uppermost; so that in a short time the old devil died in agonies. The moment I saw the soldier's looks, I was overcome with such fear that I turned quite pale, and my heart began to tremble with dread. That brave man seeing us both alarmed, gave us assurances of safety, and added, "You have acted very imprudently; you have done the deed and left the door open."

The princess, smiling, said, "The prince said it was the house of his slave, and brought me here under a deception." The soldier observed, "The prince said truly, for all the people are the slaves and servants of princes; all are reared and fed from their favour and protection. This slave is yours without purchase; but to conceal secrets is consonant to good sense. O, prince, you and the princess's coming to this humble roof, and honouring me with your presence, will be a source of happiness to me in both worlds; and you have thus dignified your slave. I am ready to sacrifice my life for you; in no way will I withhold either it or my property [from your service]; you may repose here in confidence; there is now no danger. If this vile bawd had gone away in safety, she would have brought calamity [upon you]; remain here now as long as you please, and let this servant know whatever you require; he will procure it. What is the king! angels themselves shall have no tidings of your being here." The brave fellow spoke such words of comfort, and gave such confidence, that we became more easy in our mind. Then I spoke, "Well said, you are a brave fellow; when I am able, I will show you the return for this kindness; what is your name?" He answered, "This slave's name is Bihzad Khan. In short, for the space of six months, he performed from his heart and soul all the duty required, and we passed our time very comfortably.

One day, my country and my parents recurred to my recollection, which made me pensive and melancholy. Seeing my thoughtful looks, Bihzad Khan joined his hands together, and stood before me, [378] and began to say, "If on the part of this slave any failure has occurred in performing his duty, then let the same be stated." I said, "For God's sake, why mention this? you have behaved to us in such a manner, that we have lived in this city as comfortably as any one does in his mother's womb; for I had committed such an act that every individual straw had become my enemy. Who was such a friend to us, that we could have tarried here a moment? May God preserve you in happiness! You are a brave man." Bihzad Khan then said, "If you are tired of this place, I will conduct you in safety wherever you wish to go." I then said, "If I could reach my own country, I should see my parents; I am in this state; Lord knows what may have been their condition. I have attained the object for which I quitted my country; and it is proper I should now return [to my relations]; they have no tidings of me, whether I am dead or alive; [God knows] what sorrow they may feel in their hearts." That brave man replied, "It is very proper,—let us go." Saying this, he brought a Turkish horse for me, which could travel a hundred kos a-day, and a swift quiet mare of unclipped wings [379] for the princess, and made us both mount; then putting on his cuirass and arming himself completely, he mounted on his horse and said, "I will go before, do you follow me with full confidence."

When we came to the city gate, he gave a loud cry, and with his mace broke the bolt, and frightened the guards; he vociferated to them, "Ye rascals, go and tell your master that Bihzad Khan is carrying off the princess Mihrnigar, and the prince Kamgar, who is his son-in-law; if he has any spark of manhood, then let him come out and rescue her; do not you be saying that I carried her off in silence and by stealth, otherwise let him stay in the fort and enjoy his repose." This news soon reached the king; he ordered the wazir and general to seize the three rebellious ones, and bring them tied neck and heels to the royal presence, and cut off their heads and lay them before the throne. After a short time, a numerous body of troops appeared, and the heavens and earth were darkened by a whirlwind of dust. Bihzad Khan placed the princess and me on the abutment of an arch of the bridge which, like the bridge of Jaunpur, consisted of twelve arches, and he himself turned about, and pushed his horse towards the troops; he rushed in among them like a growling lion; the whole body was dispersed like a flock of sheep, [380] and he penetrated to the two chiefs and cut off both their heads. When the chiefs were killed, the troops dispersed, as the saying is, that "All depends on the head; when it is gone, all is lost." The king came immediately to their assistance, with a body of armed troops; Bihzad Khan completely defeated them also.

The king fled; so true it is that "God alone gives victory;" but Bihzad Khan behaved so bravely, that perhaps even Rustam himself could not have equalled his valour. When he saw that the field of battle was cleared, and that no one remained to pursue him, and that there was nothing to apprehend, he came confidentially to the place where we were, and taking the princess and me along with him, he pushed forward. The duration of the journey is rendered short; we reached the boundaries of my country in a short time. I despatched a letter to the king, (who was my father), mentioning my safe arrival; he was quite rejoiced on reading it, and thanked God [for His goodness]. As the withered plant revives by water, so the joyful tidings renovated his drooping spirits; he took all his amirs with him, and advanced for the purpose of receiving me as far as the banks of a large river, and an order for boats [to cross us over] was issued to the superintendent of rivers. I saw the royal train from the opposite bank; from eagerness to kiss my father's feet, I plunged my horse into the river, and swimming over, I rode up to the king; he clasped me with eager fondness to his [paternal] bosom.

At this moment, another unforeseen calamity overwhelmed us. The horse on which I was mounted was perhaps the colt of the mare on which the princess rode, or they had been perhaps always together, for seeing my horse plunge into the river, the mare became restive, followed my horse, and likewise plunged into the river with the princess, and began to swim. The princess being alarmed, pulled the bridle; the mare was tender mouthed and turned over; the princess struggled, and sank with the mare, so that not a trace of either was ever seen again. On seeing this circumstance, Bihzad Khan dashed into the river on horseback to afford assistance to the princess; he got into a whirlpool and could not extricate himself; all his efforts with his hands and feet were vain, and he also sank. The king seeing these sad circumstances, sent for nets and had them thrown into the river, and ordered the boatmen and divers [to look for the bodies]; they swept the whole river, but could find nothing. [381] O Darweshes! this dreadful occurrence affected me so much that I became mad and frantic; I became a pilgrim, and wandered about, ever repeating these words,—"Such has been the fate of these three; that you have seen, now view the other side." If the princess had vanished or died anywhere, I should then have some kind of consolation for my heart, for I would have gone in search of her, or have borne the loss with patience; but when she perished before my eyes [in this dreadful manner], I could not support [the shock]. At last, I determined to perish with her in the stream, that I might perhaps meet my beloved one in death.

I according plunged into that same river one night in order to drown myself, and went up to the neck in the water; I was on the point of stepping forward and diving down, when the same veiled horseman who saved you two, [382] came up and seized my arm; he consoled me, and said to me, "Be comforted; the princess and Bihzad Khan are alive; why do you uselessly throw away your life? such events do occur in the world. Do not despair of the help of God; if you live, you will some day or other meet the two persons [for whom you are going to sacrifice your life]. Proceed now to the empire of Rum; two other unfortunate Darweshes are gone there already; when you meet them, you will attain your wishes." O Darweshes! I am come here to you, according to the advice of my heavenly Mentor; I firmly hope that each of us will gain the desires of his heart. These have been this pilgrim's adventures, which he hath related to you fully and entirely.



ADVENTURES OF THE FOURTH DARWESH.

The fourth Darwesh began with tears the relation of his adventures in the following manner:—

"The sad tale of my misfortunes now hear, Pay some attention, and my whole story hear; From what causes I distressed have come thus far, I will relate it all,—do you the reason hear."

O, guides [to the path] of God, [383] bestow a little attention. This pilgrim, who is reduced to this wretched state, is the son of the king of China; I was brought up with tenderness and delicacy, and well educated. I was utterly unacquainted with the good and evil of this world, and imagined [my life] would ever pass in the same manner. In the midst of this extreme thoughtlessness this sad event took place; the king, who was the father of this orphan, departed [this life]. In his last moments, he sent for his younger brother, who was my uncle, and said to him, "I now leave my kingdom and wealth behind me, and am going to depart; but do you perform my last wishes, and act the part of an elder. Until the prince, who is the heir to my throne, has become of age, and has sense to govern his kingdom; do you act as regent, and do not permit the army and the husbandmen to be injured or oppressed. When the prince has arrived at the years of maturity, give him advice, and deliver over to him the government; and having married him to your daughter, Roshan Akhtar, retire yourself from the throne. By this conduct, the sovereignty will remain in my family, and no harm will accrue to it."

After this speech, [the king] himself expired; my uncle became ruler, and began to regulate the affairs of government. He ordered me to remain in the seraglio, and that I should not come out of it until I reached [the years of] manhood. Until my fourteenth year I was brought up among the princesses and female attendants, and used to play and frisk about. Having heard of [my intended] marriage with my uncle's daughter, I was quite happy, and on this hope I became thoughtless, and said to myself, that I shall now in a short time ascend the throne and be married; "the world is established on hope." [384] I used often to go and sit with Mubarak, a negro slave, who had been brought up in my late father's service, and in whom much confidence was [placed], as he was sensible and faithful. He also had a great regard for me, and seeing me advancing to the years of manhood, he was much pleased, and used to say, "God be praised, O prince, you are now a young man, and, God willing, your uncle, the shadow of Omnipotence, will shortly fulfil the injunctions [of your late father], and give you his daughter, and your father's throne."

One day, it happened that a common female slave gave me, without cause, such a slap, that the marks of her five fingers remained on my cheek. I went, weeping, to Mubarak; he clasped me to his bosom, and wiped away my tears with his sleeve, and said, "Come, I will conduct you to-day to the king; he will perhaps be kind to you on seeing yon, and, conceiving you qualified [in years], he may give up to you your rights." He led me immediately to my uncle's presence; my uncle showed me great affection before the court, and asked me, "why are you so sad, and wherefore are you come here to-day?" Mubarak replied, "He is come here to say something [to your majesty]." On hearing this, he said of himself, "I will shortly marry the young prince." Mubarak answered, "It will be a most joyful event." The king immediately sent for the astrologers and diviners into his presence, and with feigned interest asked them, "In this year what month, what day, and what hour is auspicious, that I may order the preparations for the prince's marriage?" They perceiving what were [the king's real wishes], made their calculations, and said, "Mighty sire, the whole of this year is unpropitious; no day in any of the lunar months appears happy; if this whole year pass in safety, then the next is most propitious for a happy marriage."

The king looked towards Mubarak, and said, "Reconduct the prince to the seraglio, if God willing, after this year is over, I will deliver up my trust to him; let him make himself perfectly easy, and attend to his studies," Mubarak made his salam, and taking me along with him, reconducted me to the seraglio. Two or three days after this, I went to Mubarak; on seeing me, he began to weep; I was surprised, and asked him, saying, "My father, is all well? what is the cause of your weeping?" Then, that well wisher, (who loved me with heart and soul), said, "I conducted you the other day to that tyrant; if I had known it, I would not have carried you there," I was alarmed, and asked him, "What harm has occurred from my going? pray tell me truly," He then said, "All the nobles, ministers, and officers of state, small and great, of your father's time, were greatly rejoiced on seeing you, and began to offer up thanks to God, saying, 'Now, our prince is of age, and fit to reign. Now, in a short time, the right will devolve upon the rightful [heir]; then he will do justice to our merits, and appreciate the length of our services.' This news reached the ears of that faithless wretch, [385] and entered his breast like a serpent. He sent for me in private, and said, 'O Mubarak, act now in such a manner, that by some stratagem or other the prince may be destroyed; and remove the dread of his [existence] from my heart, that I may feel secure.' Since then I am quite confounded, for your uncle is become the enemy of your life." When I heard this dreadful news from Mubarak, I was dead without being murdered, and fell at his feet from fear of my life, and said, "For God's sake, I relinquish my throne; by any means, let my life be saved." That faithful slave lifted up my head, clasped me to his breast, and said, "There is no danger, a thought has struck me; if it turns out well, then there is nothing to fear; whilst we have life, we have everything. "It is probable that, by this scheme [of mine] your life will be preserved, and you will attain your wishes."

Giving me these hopes, he took me with him, and went to the apartment where the deceased king, my father, used to sit and sleep; and gave me every confidence. There a stool was placed; he told me to lay hold of one of its legs, and taking hold of the other himself, we removed the stool, and he lifted up the carpet that was beneath it, and began to dig the floor. A window appeared suddenly, to which were attached a chain and lock. He called me near him; I apprehended within myself that he wished to butcher me, and bury me in the place he had dug. Death appeared [in all its horrors] before my eyes; but having no other alternative, I advanced slowly and in silence towards him, repeating within myself my prayers to God. I then saw a building with four rooms inside of that window, and in every room ten large vases of gold were suspended by chains; on the mouth of each vase was placed a brick of gold, on which was set the figure of a monkey inlaid with precious stones. I counted thirty-nine vases of this kind in the four rooms, and saw one vase filled with pieces of gold, on the mouth of which there was neither the brick, nor the figure of the monkey, and I also saw a vat filled to the brim with precious stones. I asked Mubarak, "O my father, what talisman is this? whose place is this, and for what use are those figures?" He replied, "The following is the story of those figures of monkeys which you see:—Your father from his youth formed a friendship and kept up an intercourse with Maliki Sadik, who is the king of the jinns.

"Accordingly, once every year, [his late majesty] used to visit Maliki Sadik and stay near a month with him, having carried thither with him many kinds of essences, [386] and the rarities of this country, [as a present]. When he took his leave, Maliki Sadik used to give him the figure of a monkey made of emerald, and our king used to bring it and place it in these lower rooms; no one but myself knew the circumstance. Once I observed to your father, O mighty king, you carry with you thousands of rupees'-worth of rarities, and you bring back from thence the figure of a lifeless monkey in stone; what is the advantage of this [exchange] in the end? In answer to my question, he smiling, said, 'Beware, and do not, in any way divulge this secret; the information [you receive] is on this condition. Each one of these lifeless monkeys which thou seest has a thousand powerful demons [387] at his command, ready to obey his orders; but until I have the number of forty monkeys complete, so long are all these of no use, and will be of no service to me.' So one monkey was wanting [to complete the efficient number] in that very year, when the king died.

"All this toil then has been of no avail, nor has the advantage of it been displayed. O prince, I recollected this circumstance on seeing your forlorn situation, and determined within myself to conduct you by some means or other to Maliki Sadik, and mention to him your uncle's tyranny. It is most likely that he, recollecting your father's friendship for him, may give you the one monkey which is wanting [to complete the number]; then, with their aid, you may get your empire, and reign peaceably over China and Machin, [388] and your life, at least, will be secured by this proceeding, if nothing else can be done; I see no other way to escape from the hands of this tyrant, except the plan I propose." On hearing all these consoling circumstances from Mubarak, I said to him, "O friend, you are now the disposer of my life; do whatever is best with regard to me." Giving me every confidence, he went to the bazar to buy some 'itr and bukhur, [389] and whatever he deemed fit to be carried [as a present for Maliki Sadik].

The next day, he went to my impious uncle, who was a second Abu-Jahal, [390] and said, "Protector of the world, I have formed a plan in my heart for destroying the prince, and if you order me, I will relate it." That wretch was quite pleased, and said, "What is the plan?" Then Mubarak said, "By putting him to death [here], your majesty will be highly censured in every way; but I will take him out to the woods, finish him, bury him, and return; no one will be conversant [of the fact]." On hearing this plan of Mubarak's, the king said, "It is an excellent [plan]; I desire this, that he may not live in safety; I am greatly afraid of him in my heart, and if thou relievest me from this anxiety, then in return for that service thou shalt obtain much; take him where thou wilt, and make away with him, and bring me the welcome tidings."

Being in this manner at ease with regard to the king, Mubarak took me with him, and having also taken the presents, he set out from the city at midnight, and proceeded towards the north. For a whole month he went on without stopping; one night we were trudging along, when Mubarak observed, "God be praised, we are now arrived at the end of our journey." On hearing this exclamation, I said, "O friend, what dost thou say?" He replied, "O prince, do not you see the army of the jinns?" I answered, "I see nothing except you." Mubarak then took out a box containing surma, and with a needle applied to both my eyes the surma of Sulaiman. I instantly began to see the host of the jinns and the tents and encampments of their army; they were all handsome, and well dressed. Recognising Mubarak, they all embraced him, and spake to him facetiously.

Proceeding onwards, we at length reached the royal tents, and entered the court. I saw they were well lighted, and stools of various kinds were arranged in double rows, on which were seated men of learning, philosophers, darweshes, nobles, and the officers of state; servants of various grades with their arms across were in waiting, and in the centre was placed a throne set with precious stones, on which was seated with an air of dignity, the king, Maliki Sadik, with a crown of his head, and clothed in a tunic set with pearls. I approached him and made my salutation; he desired me with kindness to sit down, and then ordered dinner; after having finished [our repast], the dastar-khwan was removed, and he having looked towards Mubarak, asked my story. Mubarak replied, "This prince's uncle now reigns in the room of his father, and is become the enemy of his life, for which reason I have run off with him from thence, and have conducted him to your majesty; he is an orphan, and the throne is his due; but no one can do anything without a protector; with your majesty's assistance, this injured [youth] may get his rights; recollect the return due for his father's services, afford him your assistance, and give him the fortieth monkey, that the number may be completed, and the prince, having gained his rights [with their aid], [391] will pray for your majesty's long life and prosperity; he has no other visible resource except your majesty's protection."

On hearing all these circumstances, Maliki Sadik, after a pause, said, "In truth, the return for the deceased king's services, and his friendship for me, are great; and, considering that this helpless prince is overwhelmed with misfortunes, that he has quitted his lineal throne to save his life, and is come as far as this, and has taken shelter under the shadow of our protection, I shall in no way be wanting [to afford him my assistance] as far as I am able, nor will I pass him over; but I have an affair in hand; if he can do it and does not deceive me—if he executes it properly, and acquits himself fully in the trial, I then promise that I will be a greater friend to him than I was to the late king, his father, and that I will grant him whatever he asks." I joined my hands, and replied, "This servant will most cheerfully perform as far as he is able, whatever services your majesty may require; he will execute them with prudence and vigilance, and without deceit, and think it a happiness to him in both worlds." The king of the jinns observed, "You are as yet a mere boy, for which reason I warn you so repeatedly, that you may not deceive me, and plunge yourself in calamity." I answered, "God, through the good fortune of your majesty, will make it easy to me, and I will, as far as in me lies, exert myself to your satisfaction."

Maliki Sadik, on hearing [these assurances], called me near him, and taking out a paper from his pocket book, showed it to me, and said, "Search where you think proper for the person whose portrait this is; find her out and bring her to me; when you find out her name and place, go before her, and express great affection to her from me; if you perform this service, then whatever expectations you may have from me, I will exceed them in the performance; otherwise you will be treated as you deserve." When I looked on that paper, I perceived such a beautiful portrait in it, that a faintness came over me; I supported myself with difficulty through fear, and answered, "Very well, I take my leave; if God favours me, I shall execute what your majesty commands." Saying this, I took Mubarak with me, and bent my course towards the woods. I began to wander from city to city, from town to town, from village to village, and from country to country, and to inquire of every one [I met] the name and place [of the fair one whose portrait I had]; but no one said "Yes, I know her," or "I have heard of her from some one." I passed seven years in this wandering state, and suffered every misery and perplexity; at last, I reached a city which was populous, and contained many grand edifices; but every living creature there was repeating the great name, [392] and worshipping God.

I saw a blind beggar of Hindustan begging alms, but no one gave him a kauri, or a mouthful; I wondered at it, and pitied him; I took out a piece of gold from my pocket, and gave it to him; he took it, and said, "O donor! God prosper you; you are perhaps a traveller, and not an inhabitant of this city." I replied, "In truth, I have wandered distractedly for seven years; I cannot find the smallest trace of the object for which I set out, and have this day reached this city. The old man poured blessings on me, and went on; I followed him; a grand building appeared without the city; he entered it, and I also followed, and saw that here and there the building had fallen down, and was out of repair.

I said to myself, "This edifice is fit for princes; what an agreeable place it will be when in repair? and now, through desolation, what an appearance it has! but I cannot conceive why it is fallen into ruin, and why this blind man lives in it." The blind man was going on feeling his way with his stick, when I heard a voice, as if some one was saying, "O father, I hope all is well; why have you returned so early to-day?" The old man, on hearing this question, replied, "Daughter, God made a youthful traveller have pity on my condition; he gave me a piece of gold; it is many a-day since I have had a bellyful of good food. So I have purchased meat, spices, butter, oil, flour, and salt; and I have also procured such clothes for you as were necessary; cut them out, sew them and wear them; and cook the dinner, that we may partake of it, and then offer up our prayers for the generous man [who has been kind to us]; although I do not know the desires of his heart, yet God knows and sees all; and will grant the prayers of us destitute ones." When I heard the circumstance of his severe fasting, I wished much to give him twenty pieces of gold more; but looking towards the quarter from whence the sounds came, I saw a woman who resembled exactly the portrait I had. I drew it out and compared it, and perceived that there was not a hairbreadth of difference. A deep sigh escaped from my bosom, and I became senseless. Mubarak took me in his arms and sat down, and began to fan me; I recovered a little sensation, and was gazing at her, when Mubarak asked, "What is the matter with you?" I had not yet answered him, when the beautiful female said, "O young man, fear God, and do not look at a strange female; [393] shame and modesty are necessary to every one."

She spoke with such propriety that I became enchanted with her beauty and manners. Mubarak comforted me greatly, but he did not know the state of my heart; having no alternative, I called out and said, "O you creatures of God, and inhabitants of this place! I am a poor traveller; if you call me near you, and give me some place to put up in, it will be an important matter [for me]." The old man called me to him, and recognising my voice, he embraced me, and conducted me to where the lovely woman was seated; she went and hid herself in a corner. The old man asked me thus: "Tell thy story; why hast thou left thy home, and wandered about alone, and of whom are you in search?" I did not mention Maliki Sadik's name, nor did I say anything about him; but thus told [my supposed tale]. "This wretch is the prince of China and Machin; so that my father is still king; he purchased from a merchant this picture for four lakhs of rupees; from the moment when I beheld it, my peace of mind fled, and I put on the dress of a pilgrim; I have searched the whole world, and have now found the object here; the same is in your power."

On hearing these words, the old man heaved a heavy sigh, and said, "O friend, my daughter is entangled in great misfortunes; no man can presume to marry her and enjoy her." I replied, "I am in hopes you will explain more fully." Then that strange man related thus his story;—"Hear, O prince! I am a chief and grandee of this unfortunate city; my forefathers were celebrated, and of a great family; God the Most High bestowed on me this daughter; when she became a woman, her beauty and gracefulness and elegance of manners were celebrated; and over the whole country it was said, that in such a person's house is a daughter, before whose beauty even angels and fairies are abashed; how can a human creature, therefore, be compared to her! The prince of this city heard these praises, and became enamoured of her by report without seeing her; he quitted food and drink, and became quite restless.

"At last, the king heard of this circumstance, and called me at night in private and mentioned to me how matters stood; he coaxed me so with fine speeches, that at last he got my consent to an alliance [by marriage] with him. I likewise [naturally] reflected that as a daughter was born to me, she must be married to some one or other; then what can be better, than to marry her to the prince? this the king also entreats. I accepted the proposal, and took my leave. From that day the preparations for the marriage were begun by both parties; and on an auspicious hour, all the kazis and muftis, [394] the learned men and the nobles were convened, and the marriage rites were performed; the bride was carried away with great eclat, and all the ceremonies were finished. At night, when the bridegroom wished to consummate the nuptial rites, such a noise and uproar arose in the palace, that the people without who mounted guard were surprised. They wished that having opened the door of the room, they might see what was the matter; but it was so fastened from the inside, that they could not open it. A moment after, the noise of lamentation became less; they then broke open the door from its hinges, and saw the bridegroom with his head severed from his [body], and [his limbs] still quivering; and the bride foamed at the mouth, and rolled senseless in the dust mingled with [her husband's] blood.

"On seeing this horrible sight, the senses of all present forsook them; that such grief should succeed such felicity! The dreadful intelligence was conveyed to the king; he flew [to the spot], beating his head; all the officers of state were soon assembled there, but no one's judgment was of any use in ascertaining the [cause of] this [mysterious] affair; at length the king, in his distracted state, ordered the ill-fated, luckless bride's head to be cut off likewise. The moment this order was issued from the king's lips, the same clamour arose; the king was alarmed, and from fear of his life, he ran off, and ordered the bride to be turned out of the palace. The female attendants conveyed this [unfortunate] girl to my house. The account of this strange event soon spread over the whole kingdom, and whoever heard it was amazed; and owing to the prince's murder, the king himself and all the inhabitants of the city became bitter enemies of my life.

"When the public mourning was over, and the fortieth day completed, the king asked counsel of the officers of state, saying, 'What is next to be done?' They all said, 'Nothing else can be done; but in order to console your majesty's mind, and inspire it with patience, to put the girl and her father to death, and confiscate their property.' When this punishment of me and mine was determined on, the magistrate received orders [to put it in execution]; he came and surrounded my house [with guards] on all sides and sounded a trumpet at the gate, and was about to enter in order to execute the king's orders. From some hidden quarter, such showers of stones and bricks were poured on them that the whole band could not stand against it, and covering their faces, they were dispersed hither and thither; and these dreadful sounds issued, which even the king himself heard in his palace; 'What misfortune impels thee! what demon possesses thee! if thou desirest thy welfare, molest not that fair one, or else the fate that thy son met with by marrying her, thou shalt experience the like doom by being her foe; if thou now molestest her, thou wilt rue its consequences.'

"The king fell into a fever through fear, and instantly ordered that 'No one should molest these evil-fated persons; to say nothing to them, to hear nothing from them, but to let them remain in their house, and that no one should injure or oppress them.' From that day, the magicians, conceiving this mysterious event to be witchcraft, have used all their exorcising arts and spells to destroy its effects; and all the inhabitants of this city read [prayers] from the glorious Kur,an, and pronounced the great name of God. It is a long while since this awful scene took place, but to this day the mysterious secret has not been developed, nor do I know anything about it; I once asked the girl what she had seen with her own eyes; she replied, I know nothing more than that when my husband wished to consummate our marriage, I saw the roof instantly open, and a throne set with precious stones descended through the aperture, on which was seated a handsome young man dressed in princely robes, and many persons in attendance upon him, came into that apartment; and were ready to put the prince to death. That young man came up to me and said, "Well, my love, where to will you now escape from me?" They had the appearance of men, but with feet like goats; my heart palpitated, and I fainted through fear; I do not know what afterwards happened.'

"From that period we have both thus lived in this ruined place; and from the fear of offending the king, all our friends have forsaken us; when I go out to beg, no one gives me a kauri; moreover, it is not allowed me even to stand before their shops; this unfortunate girl has not a rag to cover her nakedness, nor sufficient food to satisfy her hunger. From God I only pray for this, that our deaths should ensue, or that the earth may open out and swallow this ill-fated girl: death is better than such existence; God has perhaps sent thee here for our good; so that thou tookest pity on us, and gave us a piece of gold, which has enabled us to have good food and clothes for my daughter. God be praised, and blessed be thou; if she was not under the influence of some jinn or fairy, then I would give her for thy service like a slave, and think myself happy. This is my wretched story; do not think of her, but abandon all thoughts on that head."

After hearing this sad narrative, I entreated the old man to accept me as his son-in-law, and if evil be my future doom, then let it come; but the old man would on no account agree to my request. When the evening came, I took my leave of him, and went to the sarai. Mubarak said, "Well, prince, rejoice, God has favoured you, and your labours are not thrown away." I answered, "I have to-day used many fair speeches, but that infidel old man will not consent; God knows if he will give her to me or not." My mind was in such a state that I passed the night in great restlessness, and wished the morning was come that I might return [and see her]; I sometimes fancied, that if the father should be kind and agree to my wishes, Mubarak would carry her away for Maliki Sadik. I then said to myself, "Well, let us once get possession of her; I will then get over Mubarak, and enjoy her." Again my heart was filled with apprehensions, that even if Mubarak should likewise agree to my project, the jinns would serve me as they had served the prince; moreover the king of this city will never consent, that after the murder of his son, another should enjoy [his bride].

I passed the whole night without sleep, agitated by this project. When the day appeared, I issued forth, and went to the chauk, and purchased some pieces of fine cloth and lace, and fresh and dried fruits; and carried them to the old man. He was greatly pleased, and said, "That to every one nothing is dearer than life, but even if my life could be of any use to thee, I would not grieve to sacrifice it, and give thee now my daughter; but I fear that by doing so, I might endanger thy life, and the stain of this reproach would remain upon me to the day of judgment." I answered, "I am now in this city, helpless, it is true, and you are my father in every respect, temporal and spiritual, but [consider] what pains, fatigues and miseries I have undergone, and what buffetings I have for a long while suffered to attain the object of my wishes, before I arrived here. God has likewise made you kind towards me, since you consent to marry her to me, and only hesitate on account of my safety; be just for a moment, and reflect that to save our heads from the sword of love, and screen our lives from its danger, is not commendable in any religion; let what will happen, I have lost myself in every way; and to possess the object of my love, I consider as my existence. I do not care if I live or perish; moreover, despair will finish my days without the assistance of fate, and I will stand forth as your accuser on the day of judgment."

In short, in such altercations, in hesitations between refusal and acquiescence, a tedious month passed heavily over my head, accompanied with future hopes and fears; I used every day to devote my services to the old man, and every day, with flattering speeches, I entreated him [to grant my boon]. It came to pass, that the old man fell sick; I attended him during his illness; I used always to relate his case to the physician, and whatever medicine he ordered, I used to get them, and administer them to him; I used to dress with my own hand his rice and pulse and other light diet, and gave it to him to eat. One day he was [uncommonly] kind, and said, "O young man, thou art very obstinate; I have repeatedly told thee of all the evils which will ensue if thou persistest in thy object, and have often warned thee not to think of it. Whilst we have life, we have every thing, but thou art determined to jump into the abyss; well, I will to-day mention thee to my daughter; let us hear what she says." O holy Darweshes, on hearing these enchanting words, I swelled so with joy, that my clothes could scarce contain me; I fell at the old man's feet, and exclaimed, "You have now laid the foundation of my [future happiness and] existence." I then took my leave and returned to my abode, I passed the whole night in talking of this circumstance with Mubarak; where was sleep, and where was hunger! Early in the morning I again went and saluted the old man; he said, "Well, I give you my daughter—God bless you with her—I have put you both under his protection—whilst I have life, stay with me; when my eyes are closed, then do what you wish; you will then be master of your own actions."

A few days after [this conversation], the old man died; we mourned for him and buried him. After the tija, [395] Mubarak brought this beautiful daughter to the serai in a doli, [396] and said to me, "She belongs, [pure and untouched], to Maliki Sadik; beware you do not play false, and lose the fruits of your labour."

I replied, "O friend, what has Maliki Sadik to do here? my heart will not mind me, and how can I have patience? let what will happen, whether I live or perish, let me now enjoy her." Mubarak, having lost all patience, replied, with anger, "Do not act like a boy; now, in an instant, matters will change dreadfully; do you think Maliki Sadik far off, that you disregard his injunctions? He explained every circumstance to you on taking leave, and warned you of the consequences; if you act according to his directions, and convey her safe and sound to him, he has a royal mind, and may regard the toils you have undergone with a favourable eye, and give her to you; how different will the case be then! you will preserve his unbounded friendship, and gain the sincere affection [of your mistress]."

At last, [from the force of his] threats and admonitions, I remained silent; I bought two camels, and mounting on kajawas, [397] we set out for the country of Maliki Sadik. We pursued our journey, and at last reached a plain, where loud noises were heard. Mubarak exclaimed, "God be praised, our labours have turned out well, for lo! the army of jinns is here arrived." He met them at last, and asked them where they intended to go. They replied, "The king has sent us forward for the purpose of receiving you, and we are now under your orders; if you command us, we will convey you in a moment to the presence [of the king]." Mubarak, turning to me, said, "See how, after all our toils and dangers, God has favoured us before the face of the king; what is the need of haste now? if some misconduct should occur, which God forbid, then the fruits of our labours would be lost, and we should fall under the king's displeasure." They all answered, "You are the sole master in this; proceed as you please." Although we were comfortable in every way, yet we made it our business to march day and night.

When we approached [the place where the king was], I, seeing Mubarak asleep, fell at that beautiful woman's feet, and bewailing to her the restless state of my heart, and my helpless condition, owing to the threats of Maliki Sadik, and that from the day I had seen her picture, I had forsworn sleep and food and repose; and now that God had shewn to me this day, I still remained an utter stranger to her. She replied, "My heart is also inclined towards you, for what toils and dangers have you undergone for my sake, and with what labour and difficulty have you brought me away; remember God, and do not forget me; let us see what may be revealed from behind the curtain of mystery." On saying this, she wept so loud that she was nearly suffocated. Such was my state, and such was hers! In the meantime, Mubarak's slumbers were broken, and seeing us both in tears, he was greatly affected, and said, "Be comforted; I have an ointment which I will rub over the body of this fair one; from the smell of it the heart of Maliki Sadik will be disgusted, and he will perhaps abandon her to you."

On hearing this plan of Mubarak's, my heart was greatly revived; and, embracing him fondly, I said, "O friend, you are now in the place of a father to me; owing to you my life was saved, now also act so that I may still live on, otherwise I must perish in this grief." He gave me every friendly assurance. When the day appeared, we heard the noise of the jinns, and saw that many personal attendants of Maliki Sadik were arrived, and had brought two rich khil'ats for us, and a covered litter with a network of pearls accompanied them. Mubarak rubbed the ointment over my beloved's body; and having caused her to be richly dressed, he conveyed her to Maliki Sadik. On beholding her, the king rewarded me greatly, and having honoured and dignified me, he made me sit down [near himself], and said, "I will behave to thee such as no one has as yet done to any one; the kingdom of thy father awaits thee, besides which thou art in the place of a son to me." He was talking to me in this gracious manner, when the beautiful woman appeared before him, and suddenly at the smell of that ointment, his brain became confused, and his mind distracted; he could not endure that smell; having got up, he went out and called Mubarak and me; he addressed himself to Mubarak, and said, "Well, sir, you have truly performed the injunctions [I gave].

"I had warned you, that if you deceived me, you would incur my displeasure; what smell is this? now see how I will treat you." He was very angry; Mubarak, from fear, opened his trowsers, and showed his condition, [398] and said, "Mighty king, when I undertook this business, according to your commands, I then cut off my privities, and put them in a box, sealed it, and delivered it over in charge to your treasurer, and putting some ointment of Solomon on the mutilated parts, I set out on the errand." On hearing this reply from Mubarak, the king of the jinns looked sternly at me, and said, "Then, this is thy doing;" and getting into a rage, he began to abuse me. I immediately perceived from his words that he would put me to death. When I felt convinced of this from his looks, despairing of life, I became desperate, and snatching the dagger from Mubarak's waist, I plunged it into the king's belly; on receiving the stab, he bent down and staggered; I wondered, for I thought he must assuredly have perished; I then perceived that the wound was not so effective as I imagined, and could not account for it; I was staring [with surprise] when he rolled on the ground, and assuming the appearance of a tennis ball, he flew up to the sky. He ascended so high, that at last he disappeared; a moment after, flashing like lightning, and vociferating some meaningless words in his rage, he descended, and gave me such a kick, that I swooned away, and fell flat on my back, and became as one lifeless. God knows how long I remained ere I came to my senses; but when I opened my eyes I saw that I was lying in such a wilderness, where, except thorns and briars, nothing else was to be seen; at that moment my understanding was of no avail to fix on what I should do, or where I should go. In this state of despondence, I gave a sigh, and followed the first path that offered; if I met any one any where, I inquired after the name of Maliki Sadik; he, thinking me mad, answered that he had not even heard his name.

One day, having ascended a mountain, I likewise determined to throw myself [off its summit], and end my existence; just as I was ready to jump off, the same veiled horseman, the possessor of Zu-l-fakar, [399] appeared and said, "Why do you throw away your life; man is exposed to every pain and misery; your unhappy days are now over, and your propitious ones are coming; go quickly to Rum—three afflicted persons like thee are gone there before thee—meet them, and see the king of that country; the wishes of all five will be fulfilled in the same place." This is my story which I have just related; at last, from the happy tidings of our difficulty-solving guardian, [400] I am come into the presence of your worships, and have also been kindly received by the king, who is the shadow of Omnipotence; we ought all now to be comforted."

This conversation was passing between the king Azad Bakht and the four Darweshes, when a eunuch came running from the royal seraglio and with respectful salutation, wished his majesty joy, and added, "This moment a prince is born, before whose refulgent beauty the sun and moon are abashed." The king was surprised, and asked, "No one was pregnant [401] in appearance; who has brought forth a son?" The eunuch replied, "Mahru, the female slave, who for some time hath lain under your majesty's displeasure, and lived like an outcast in a corner [of the seraglio], and no one from fear ever went near her or asked after her state; on her the grace of God hath been such, that she hath borne a son like the moon."

The king was so rejoiced, that he nearly expired from excessive joy; the four Darweshes also blessed him, and said, "May thy house be ever happy, and may thy son prosper; and may he grow up under thy shadow." The king replied, "This is owing to your propitious arrival, for otherwise I had no idea of such an event; if you give me leave, I will go and see him." The Darweshes answered, "In the name of God, go." The king went to the seraglio, and took the young prince in his lap, and thanked God; his mind became easy; pressing the infant to his bosom, he brought it and laid it at the Darweshes' feet; they blessed it, and exorcised all evil spirits from approaching it. The king commanded the preparations of a festival to be made [on the happy occasion], and the royal music struck up, and the door of the treasury was opened; with princely donations he made the poor [402] rich; on all the officers of state he bestowed a two-fold increase of lands and higher titles, and to the army he gave five years' pay as a present; to the learned and holy he gave pensions and lands; and the wallets of the beggars were filled with pieces of gold and silver; and the ryots [403] were excused from paying any revenue for three years, and that whatever they cultivated during this period, they should keep for themselves.

Throughout the whole city, in the houses of the high and the low, wherever one looked, there were merry dances; in their joy, every one, small and great, felt himself a prince. In the midst of these rejoicings, the sounds of lamentation and weeping issued suddenly from the seraglio; the female servants, of all descriptions, and the eunuchs, ran out, scattering dust upon their heads, and said to the king, "When we had washed and bathed the prince, and delivered him to the bosom of the nurse, a cloud descended from the sky and enveloped the nurse; a moment after, we saw the nurse prostrate and senseless, and the little prince gone; what a dreadful calamity has occurred!" The king was thunderstruck on hearing this wonderful occurrence; and the whole country mourned [for the sad event]; for two days no one dressed any victuals, but fed on their grief, and drank their own blood, for the prince's loss.

In short, they began to despair of their lives, living in this manner; on the third day the same cloud appeared, and a cradle studded with jewels, and with a covering of pearls, descended from it into the area of the seraglio; the cloud then disappeared, and the servants found the little prince in the cradle sucking his thumb; the royal mother immediately invoking blessings upon him, took him up in her arms, and pressed him fondly to her bosom; she saw that he was dressed in a jacket of fine muslin embroidered with pearls, and had a child's bib of brocade, and many ornaments set with jewels on his hands and feet, and a necklace with nine gems on his neck, and there was a child's rattle with golden balls placed by his side. Through joy all [the female attendants] were transported; and they began to offer up prayers, saying, "May all thy mother's wishes be gratified, and mayest thou attain a period of mature old age."

The king ordered a new grand palace to be built and furnished with carpets, and kept the four Darweshes in it; when he was disengaged from the affairs of state, he used to go there, sit with them, and to provide everything for them and wait on them; but on the first Thursday night of every month the same cloud descended, and took away the prince, and after keeping him two days, it used to bring him back, with such rich toys and rarities of every country, and of every description, in his cradle, that on beholding them, the minds of the spectators were confounded with astonishment. In this manner, the prince reached in safety his seventh year; on the birthday the king Azad Bakht said to the Darweshes, "O holy men, I cannot conceive who carries the prince away and brings him back; it is very wonderful; let us see what will be the end of it." The Darweshes said, "Do one thing; write a friendly note to this purport, and put it into the prince's cradle, viz.:—'Having seen your friendship and kindness [to my son], my heart wishes most anxiously to meet you, and if by way of amity you favour me with your tidings, my heart will be highly gratified, and my wonder will cease.'" The king, according to the Darweshes' advice, wrote a note to this purport on paper sprinkled with gold, and put it in the golden cradle.

The prince, according to custom, disappeared; and in the evening Azad Bakht was sitting with the Darweshes and conversing with them, when a folded paper fell near the king; he opened it and read it, and found that it was an answer to his note; these two lines were written in it: "Conceive me likewise anxious to see you; a throne goes for you; it is best that you should come now, that we may meet; all the preparations of enjoyment are ready; your majesty's place alone is empty." The king Azad Bakht took the Darweshes with him, and ascended the celestial throne; it was like the throne of Solomon, and mounted into the air; proceeding on, it descended in a place where grand edifices and sumptuous preparations appeared; but it could not be perceived if any one was there or not. In the meantime some one rubbed the eyes of all five with the surma of Sulaiman; two drops of tears fell from the eyes of each, and they saw an assembly of the fairies, who were waiting to receive them, dressed in rich habits of various colours, with vials of rose-water in their hands.

Azad Bakht advanced amidst two rows consisting of thousands of fairy-born creatures, standing in respectful order, and in the centre was placed an elevated throne inlaid with emeralds, on which was seated leaning on pillows, with an air of great dignity, Malik Shah Bal, the son of Shah-rukh; a beautiful little girl of the fairy race was seated before him, and was playing with the young prince Bakhtiyar. Chairs and seats were arranged in rows on both sides of the throne, on which the nobles of the fairy race were seated. Malik Shah Bal stood up on seeing the king Azad Bakht and descended from his throne and embraced him, and taking him by the hand, he seated him on the throne by the side of himself, and they began to converse together with much cordiality; the whole day passed in feasting and hilarity, and music and dancing. The second day, when the two kings met, Shah Bal asked Azad Bakht the reason for bringing the Darweshes with him.

Azad Bakht related fully their adventures as he had previously learned, and interceded for them, and asked [the king's] assistance, saying, "These have undergone many hardships, and suffered great misfortunes; and if now, through your favour, they attain their wishes, it will be an act of great merit, and I also will be grateful for it through life; by your kind assistance they will all reach the summit of their desires." Malik Shah Bal, after hearing [these adventures, replied, "Most willingly; I will not fail to obey your commands." Saying this, he looked sternly at the divs and fairies [who were present], and he wrote letters to the great jinns, who were chiefs in different places, and ordered them, that on receiving his commands, they must repair speedily to the presence, and if any one should delay in coming, he should be punished, and brought as captive; and that whoever possessed any persons of the human species, male or female, he must bring them along with him; that if [a jinn] having concealed any one, should detain the same, and it be known hereafter, the concealer and his wife and family shall be exterminated, and no vestige of them will remain.

Receiving these written orders, the divs were dispatched in all directions. A great warmth of friendship arose between the two kings, and they passed their time in amicable conversation, amidst which Malik Shah Bal, turning round to the Darweshes, said, "I had a great wish to have children, and had resolved, if God gave me a son or a daughter, to marry it to the offspring of some king of the human race. After this resolve, I learned that my wife was pregnant; at last, after counting with anxiety each day and hour, the full period arrived, and this girl was born. According to my determination, I ordered the jinns to search the four corners of the world, and that whatever king had a prince born to him, to bring the child quickly to me with care; agreeably to my orders, the jinns flew instantly to the four corners of the earth, and after some delay, brought this young prince to me.

"I thanked God, and took the child in my lap, and loved it dearer than my own daughter; I could not bring myself to separate him from my sight for a moment, but used to send him back for this reason, that if his parents did not see him, they would be greatly afflicted. For this reason I sent for him once every month, and after keeping him with me a few days, I sent him back. If it please God the Most High, now that we have met, I will marry them to each other; all are liable to death, then let us, whilst we are alive, see their marriage performed."

The king Azad Bakht, on hearing this proposal of Shah Bal's, and seeing his amiable qualities, was greatly pleased and said, "At first the prince's disappearance and re-appearance raised very strange aprehensions in my breast, but I am now, from your conversation, easy in my mind, and perfectly satisfied; this son is now yours; do with him whatever you please." In short, the intercourse between the two kings was like that of sugar and milk, and they fully enjoyed themselves. In the space of less than ten days, mighty kings of the race of the jinns, from the rose garden of Iram, [404] and from mountains and islands, (to call whom the fairies had been dispatched) all arrived at the court [of Shah Bal]. In the first place, Maliki Sadik was ordered to produce the human creature he had in his possession; he was much vexed at it, and sad, but having no remedy, he produced the rosy-cheeked fair one [the blind man's daughter]. Next, he demanded of the king of 'Umman [405] the daughter of one of the jinns for whom the prince of Nimroz, the bull rider, went mad; he likewise made many excuses, but produced her at last. When the daughter of the king of the Franks and Bihzad Khan were demanded, all present denied having any knowledge of them, and swore by Solomon [to that effect].

At last, when the king of the sea of Kulzum was asked if he knew anything of them, he hung down his head, and remained silent. Malik Shah Bal had a deference for him, and entreated him to give them up, and gave him hopes of future favour and even threatened him. Then he also joined his hands together, and said, "Please your majesty, the particulars of that circumstance are as follows:—When the king [of Persia] came to the river Kulzum to meet his son, and the prince from eagerness plunged his horse into the flood, it chanced that I had gone out that day to roam about and to hunt. I passed by the place, and the cavalcade stopped to behold the scene. When the princess's mare carried her also into the stream, my looks met hers, and I was enchanted, and gave instant orders to the fairy race to bring her to me, together with the mare. Bihzad Khan plunged in also after her on horseback; I admired his bravery and gallantry, and had him seized likewise; I took him with me, and returned home; so they are both safe, and with me."

Saying this, he sent for them both before Malik Shah Bal. Great search had been made for the daughter of the king of Syria, and strict inquiries were put to all present, but no one acknowledged having her, or knowing anything about her. Malik Shah Bal then asked if any king or chief was absent, and if all were arrived; the jinns answered, "Mighty sire, all are present except one named Musalsal Jadu, who has erected a fort on the mountain Kaf by the means of magic; he, from haughtiness, is not come, and we, your majesty's slaves, are not able to bring him by force; the place is strong, and he himself also is a great devil."

On hearing this, Malik Shah Bal was very angry, and an army of jinns, 'afrits and fairies were sent with orders, that if he came of his own accord, and brought the princess with him, well and good, but otherwise subdue him, and bring him tied by the neck and heels, and raze his fort to the ground, and drive the plough, drawn by an ass, over it. Immediately, on the orders being given, such numbers of troops flew to the place, that in a day or two the rebellious haughty chief was brought in irons to the presence. Malik Shah Bal repeatedly asked about the princess, but the haughty rebel gave no reply. The king at length got angry, and ordered him to be cut to pieces, and his skin stretched and filled with chaff; [406] a body of fairies were ordered to go to the mountain of Kaf, and search for the princess; they went and found her, and brought her to Malik Shah Bal. All these prisoners and the four Darweshes, seeing the strict orders and justice of the king Shah Bal, were greatly rejoiced, and admired him highly; the king Azad Bakht was also much pleased. Malik Shah Bal then ordered the men to the palace, and the women to the royal seraglio; the city was ordered to be illuminated, and the preparations for the marriages to be quickly completed; [all was instantly made ready], as if the order alone was wanted to be given.

One day, a happy hour being fixed upon, the prince Bakhtiyar was married to the princess Roshan Akhtar; and the young merchant of Yaman [407] was married to the princess of Dimashk; and the prince of Persia [408] was married to the princess of Basra; and the prince of 'Ajam [409] was married to the princess of the Franks; Bihzad Khan was married to the daughter of the king of Nimroz; and the prince of Nimroz was married to the jinn's daughter; and the prince of China [410] was married to the daughter of the old blind man of Hindustan; she who had been in the possession of Maliki Sadik. Through the favour of Malik Shah Bal, every hopeless person gained his desires, and obtained his wishes; afterwards, they all enjoyed themselves for forty days, and passed their time, night and day, in pleasures and festivity.

At last, Malik Shah Bal gave to each prince rich and rare presents, and dismissed them to their different countries. All were pleased and satisfied, and set out and reached their homes in safety, and began their reigns; but Bihzad Khan, and the merchant's son of Yaman, of their own accord, remained with the king Azad Bakht, and in the end the young merchant of Yaman was made head steward to his majesty, and Bihzad Khan generalissimo of the army of the fortunate prince Bakhtiyar; whilst they lived, they enjoyed every felicity. O God! as these four Darweshes and the king Azad Bakht attained their wishes, in like manner grant to all hopeless beings the wishes of their hearts, through thy power and goodness, and by the medium of the five pure bodies, [411] the twelve Imams, and the fourteen innocents, [412] on all of whom be the blessing of God! Amen, O God of the universe.

When this book was finished, through the favour of God, I took it into my mind to give it such a name, that the date should be thereby found out. [413] When I made the calculation, I found that I had begun to compose this work in the end of the year of the Hijra 1215, and owing to want of leisure, it was not finished until the beginning of the year 1217; I was reflecting on this circumstance, when it occurred to me that the words Bagh O Bahar formed a proper title, as it answered to the date of the year when the work was finished; so I gave it this name. Whoever shall read it, he will stroll as it were through a garden; moreover, the garden is exposed to the blasts of winter, but this book is not; it will ever be in verdure.

When this Bagh O Bahar was finished, the year was 1217; do you now stroll through it night and day, as its name and date is Bagh O Bahar; the blasts of winter can do it no injury; for this Bahar [414] is ever green and fresh; it hath been nourished with the blood of my heart, and its (the heart's) pieces are its leaves and fruits;—all will forget me after death;—but this book will remain as a souvenir; whoever reads it, let him remember me. This is my agreement with the readers; if there is an error, excuse it; for amidst flowers lie concealed the thorns; man is liable to faults and errors, and he will fail, let him be ever so careful. I have no other wish except this, and it is my earnest prayer. O my Creator, that I may ever remain in remembrance of Thee, and thus pass my nights and days! That I may not be questioned with severity on the night of death, and the day of reckoning! O God, in both worlds shower thy favours on me, through the mediation of the great prophet!

SUPPLEMENTAL NOTE

It must be allowed, that the author has displayed great adroitness in the "denouement" of his tale. In the course of a few pages all the principal characters, male and female, are suddenly produced, safe and unscathed, before the reader. To be sure, this is done by the aid of a little "diablerie," but then it is done very neatly,—much more so than in some of the clumsy fictions of the late Ettrick Shepherd, to say nothing of the edifying legends about the Romish saints which the good people of southern Europe are taught to swallow as gospel. Finally, be it remembered, that Oriental story-tellers have never subscribed to Horace's precept,—

"Nec deus interait, nisi digens vindice nodus Inciderit"

On the contrary, their rule is, when, by a free use of the supernatural, you have got the whole of your characters into a regular fix, it is but fair that you should get them off by the same means.

THE END.



NOTES

[1] The proclamation of the Marquis Wellesley, after the formation of the college of Fort William; encouraging the pursuit of Oriental literature among the natives by original compositions and translations from the Persian, &c, into Hindustani.

[2] "The Bagh O Bahar," i.e. "The Garden and Spring;" which may be better called, "The Garden of Spring," or the "Garden of Beauty." The less appropriate title of "Bagh O Bahar" was chosen merely in order that the Persian letters composing these words, might, by their numerical powers, amount to 1217, the year of the Hijra in which the book was finished.—Vide Hind. Gram., page 20.

[3] Mir Amman himself explains the origin and derivation of these words in his preface, and we cannot appeal to a better authority.

[4] Literally, "in consequence of its being traversed or walked over."

[5] Hakim Firdausi, the Homer of Persia, who wrote the history of that country, in his celebrated epic entitled the "Shah-nama," or Book of Kings.

[6] I have translated into plain prose all the verses occurring in the original. I have not the vanity to think myself a poet; and I have a horror of seeing mere doggrel rhymes—such as the following—

"Mighty toil I've borne for years thirty, I have revived Persia by this Pursi."

These elegant effusions are of the "Non hominies, non Di, &c." description.

[7] That is to say, he has introduced the elegance and correctness of the Urdu language, or that of the Upper Provinces, into Bengal. In fact, the Bengalis who speak a wretched jargon of what they are pleased to call Hindustani, (in addition to their native tongue,) would scarcely be understood at Agra or Dilli; and those two cities are the best sites to acquire the real Urdu in perfection; there the inhabitants speak it not only correctly but elegantly.

[8] The Muhammadans believe that the body of their prophet cast no shadow. Mustafa means "The Chosen," "The Elected," one of Muhammad's titles.

[9] As a general rule, all Muhammadan books begin with a few sentences devoted to the praise of God and the eulogy of the prophet Muhammad; to which some add a blessing on the twelve Imams.

[10] The twelve Imams are the descendants of the prophet, by his daughter Fatima, who was married to her cousin-german 'Ali, who is considered as the first Imam; the other eleven were the following, viz., Hasan, the son of 'Ali; Husain, the son of 'Ali; 'Ali, surnamed Zainu-l-'Abidin, son of Husain; Muhammad, son of the last mentioned; Ja'far Sadik, son of Muhammad; Musa-l-Kazim, son of Ja'far; 'Al-i Raza, son of Musa; Muhammad, son of 'Ali Raza; 'Ali 'Askari, son of Muhammad; Hasan 'Askari: and lastly Muhammad Mahdi. With regard to this last and twelfth Imam, some say, very erroneously, that he is yet to appear. Now the fact is, the twelfth Imam has appeared. He lived and died like the rest of the sainthood; otherwise what would be the use of praying for him? The Muhammadans offer up prayers for the dead, but I never heard of their praying for the unborn.

[11]

[12] Much nonsense has been written about this Fasli aera. We are told that "it dates from the Christian year 592 3/4"! but the fact is that it was established no further back than the reign of Akbar. It was engrafted on the Hijri aera in the first year of that monarch's reign, with this proviso, that the Fasli years should thenceforth go on increasing by solar calculation, and not by lunar; hence, every century the Hijri aera gains three years on the Fasli, and in Mir Amman's time the difference had amounted to nearly eight years.

[13] A ghat is a long flight of steps, of stone or brick, leading to a river for the purpose of bathing, drawing water, embarking or disembarking. It is a high object of ambition in India, among the wealthier classes of natives, to construct these ghats, and this species of useful ostentation has produced some magnificent structures of the kind on the rivers Ganges, and Jumna, which are of great public utility.

[14] The reader will do well in the first place to pass over this very clumsy parenthesis in the original; and return to it after he has finished the rest of the paragraph.

[15] The Honourable Company's European servants, civil, military, and medical.

[16] A celebrated Persian poet of Dilli; his odes are very elegant, and have great poetical genius; he was, as a Persian poet, inferior to none: he is the original author of this "Tale of the Four Darwesh."

[17] The author seems to use Dilli or Dihli indifferently for the northern metropolis of India, vulgarly called Delhi.

[18] Zari Zar-bakhsh means the bestower of gold; Nizamu-d-Din Auliya was a famous holy personage of Upper India, and holds the first rank in the list of the saints of Hindustan. His shrine is at Dilli, and resorted to by thousands of devotees, and many tales are told of his inspired wisdom, his superior beneficence, his contempt of the good things of this world, and his uncommon philanthropy.

[19] The Kos is a measure of distance nearly equal to two English miles, but varying in different provinces.

[20] The Muhammadans, after being cured of sickness or wounds, also their women, after recovery from child-bed, always bathe in luke-warm water; which is called the ablution of cure.

[21] A mere novice in the language would say that Mir Amman writes "bad grammar" here! He uses the singular pronoun "wuh" instead of "we." Now Mir Amman distinctly tells us that he gives us the language as it is. He did not make it—and, furthermore, nothing is more common among Hindustani writers than to use the singular for the plural, and "vice versa."—Vide Grammar, page 114.

[22] Mr. Ferdinand Smith adds the following note: "How proud the slave seems of his chains!—but such is the nature of Asiatic minds, under the baneful influence of Asiatic despotism." Now, this criticism is absurd enough. Have not we in England the titles of "Ladies in waiting," "Grooms," &c., innumerable, which honours are borne by our nobility and gentry?

[23] The family of Taimur, or Tamerlane; a pageant of which royal race still sits on the throne of Dilli, under the protection of the British government. He is happier, and has more comforts of life, than his family have had for the last century.

[24] Literally, "why explain that which is self evident" a Persian saying.

[25] The founder of the Jut principality; they were once very powerful in Upper-Hindustan. Ranjit Sing, Raja of Bhartpur at the commencement of the present century, who so gallantly defended that place against our arms, was a son of Suraj Mal, who was killed while reconnoitring the Mughal army. The Jats are the best agriculturists in India, and good soldiers in self defence; for since the spirit which Suraj Mal infused, evaporated, they have always preferred peace to war. They built some of the strongest places in India.

[26] Ahmad Khan, the Durrani or Afghan, became king of Kabul after the death of Nadir Shah. He was the father of Taimur Shah, who kept Upper Hindustan in alarm for many years with threats of invasion. Shuja'u-l-Mulk, whom we seated on the throne of Kabul some fifteen years ago, was descended from him.

[27] 'Azim-abid is the Muhammadan name of Patna. On the Muhammadan conquest, many of the Hindu names of cities were changed for Muhammadan names, such as Jahangir-abad or Jahangir-nagar for Dacca, Akbar-abad for Agra, Shahjahan-abad for Dilli, &c.

[28] Literally, "water and grain."

[29] Literally, "has existed during the four jugas," or fabulous ages of the Hindus, i.e., since the creation of the world.

[30] The Bhakha, or Bhasha, par excellence, is the Hindu dialect spoken in the neighbourhood of Agra, Mathura, &c. in the Braj district; it is a very soft language, and much admired in Upper Hindustan, and is well adapted for light poetry. Dr. Gilchrist has given some examples of it in his grammar of the Hindustani language, and numerous specimens of it are to be found in the Prem Sagar, and other works published more recently.

[31] Mahmud, the first monarch of the dynasty of Ghazni, was the son of the famous Sabaktagin. Ha invaded Hindustan in A.H. 392, or A.D. 1002. The dynasty was called Ghaznawi, from its capital Ghazna, or as now commonly written Ghazni.

[32] Two dynasties of kings who reigned in Upper Hindustan before the race of Taimur.

[33] Timur, (or Taimur as it is pronounced in India) invaded Hindustan A.D. 1398.

[34] The bazar, that part of a city where there are most shops; but the word is applied to various parts of a city, where various articles are sold, as the cloth bazar, the jewel bazar, &c.

[35] Shahjahan was the most magnificent king of Dilli, of the race of Taimur, Sahib Kiran was one of his titles, and means, Prince of the Happy Conjunction; i.e. the conjunction of two or more auspicious planets in one of the signs of the Zodiac at the hour of birth. Such was the case at the birth of Taimur, who was the first we read of as Sahib-Kiran. As a contradistinction, Shahjahan is generally called Sahib Kirani Sani, or the second Sahib Kiran. It never waw applied, as Ferdinand Smith states, to all the emperors of Dilli. It may be mentioned, that a very extraordinary conjunction of the planets in the sign Libra took place in A.D. 1185, just about the period of Jangis Khan's appearance as a conqueror; but I am not aware that he was thence called a Sahib Kiran, as he did not happen to be born under the said conjunction.