The next day, both armies prepared to return to their respective countries. "The army of the east, towards the east, the army of the west, marched towards the west." An affectionate interview first took place between the two kings, and they finally parted from each other. No one else was allowed to be present. A bridge was made over the river, to facilitate communication between the two armies. Deep grief was expressed on both sides, on taking leave, and, locked in each other's arms, the father reiterated the advice he had before given. On the departure of his father, the son solaced his woes by drinking wine. As the rainy season had commenced, and the river Ghagra began to rise, the Sultán's army moved from the bank of the river towards Oudh, and encamped at Kautpúr. Khán-i Jahán was appointed to the government of Oudh, and directed to remain there. The Author speaks of himself. “I, who had been in the service of Khán-i Jahán, previous to this. received from him now greater kindness than ever. He took me to Oudh with him, and treated me with such consideration, that I forgot my own country. There I remained with him two years. and knew no sorrow or want. I left my family, to attach myself to him. My mother, who was old, and always telling her beads, remained at Dehli, distressed at my absence. Night and day she was sorrowful that this worthless person was not near her, and used always to write letters inviting me to return. Though my heart was wounded at her grief, I did not like to ask her to come to me, When I was deeply grieved at these perpetual remonstrances, and my heart was greatly unsettled, I mentioned the circumstances to my master, and showed him my mother's letters. He, with his usual greatness, granted my request, and allowed me leave to return to my home, and sent me two trays of gold to enable me to proceed on my journey, which I prosecuted with the rapidity of an arrow, as my mother's grief had filled my heart with anxiety." "I had travelled a whole month, without rived in the month of Zi'l-Ka'da at the city. in a garden, I visited my friends, and thus desire, and was restored to life after death. drawing rein, and arSmiling like a flower fulfilled my heart's I placed my head at the feet of my mother, who, when she saw me, embraced me with tears in her eyes, and when relieved from her solicitude, fulfilled the vows which she had made, in consideration of my safe return." "Two days after, the news of my arrival was conveyed to the king, and the chamberlain came to call me to his presence. I went and placed my face upon the earth, while my heart was in trepidation. I drew out from my waistband the panegyric I had written, and read it out with a loud voice. The king was greatly pleased at my verses, and honoured me in the eyes of my companions. He treated me with great kindness, and gave me a dress of honour of his own wearing, and two bags of dirhams, and enrolled me amongst his special attendants. My heart was replete with joy, and my poor house was filled with gold. His majesty said, 'Oh, most perfect of poets, whose very crumbs other poets are glad to pick up, if you will, the wish of my heart can be accomplished. I will give you as much as you like, and no desire of yours shall be left ungratified.' I bowed to the ground, and replied, 'Oh, king, what am I capable of, but writing a few laudatory verses, that I should be treated with such condescension? Your majesty bestows everything upon the needy; what need then can you have of such poor services as mine? My imagination is not lively, and I have no accomplishment, but that of being able to write some indifferent Persian. If the wish of his majesty can be gratified by such poor attainments, I am ready to be honoured with his commands.’ "When I had thus offered my excuses to the king, he thus addressed me: It is my desire, that you should undertake the trouble of writing in verse an account of the interview between the two kings, namely, my honoured father and myself.' When he had said this, he pointed to the treasure before him, and told me to take it away, bestowing upon me at the same time a dress of honour." He determined to effect what the king desired, and after giving the subject much consideration, and secluding himself from all society, and trusting in God, after revolving the subject in his mind for three months, he completed the poem in six months, in 3944 verses, in the month of Ramazán, 688 A.H. (September, 1289 A.D.), and in the 36th year of his age. Verses upon his pen, inkstand, and paper. Entry of the king into city of Dehli. Conclusion, in which he expresses a hope that his errors may be leniently dealt with. 2. GHURRATU-L-KAMAL, MIFTAHU-L FUTUH. The Ghurratu-l-kamál is the third and longest of the four Díwáns of Amir Khusrú. The Miftáhu-l futúh' is a Masnaví included in the Díwán, but most commonly considered to be a separate poem, in consequence of the extreme rarity of such an arrangement. I have seen respectable copies of the Ghurratu-l-kamál, in which this poem is included, as well as other Masnavís, from one of which the second extract which follows is taken; but in a very beautiful old copy of all the Díwáns, in the possession of Nawab Zíáu-d dín Khán of Dehli, and which bears the seal of the Tarkhán prince, Jání Bég, being, therefore, about one hundred and fifty years old, neither this nor any other Masnaví is included. The first Díwán of Amir Khusrú is the Tuhfatu-s sighar, "the present of youth," containing the poems which he wrote from the 16th to the 19th year of his age. These were written in the time of Sultán Balban, and contain several panegyrics addressed to him. In compliment to his sovereign title, he here frequently assumes to himself the poetical designation of Sultání. Thus, in one passage he says: - خسرو لاچين سلطاني شده است خر که در عهد تو سلطان سخن Most of the kasídas in this Diwán, which are not devoted to the Sultán, were written in celebration of new year festivals and the 'I'ds, or addressed to the king's eldest son, Nusratu-d dín Sultán Muhammad Káán, known better as Khán-i Shahíd, or the Martyr Khán, and to contemporary ministers and nobles. The Tarjis are addressed to the author's spiritual teacher, Nizámu-d dín Aulyá, Sultán Balban, and his son above named. It includes also a poem in praise of Malik Ikhtiyáru-d dín, the 'A'riz. The second Díwán is the Wastu-l-hayát, "the middle of life," containing the poems written from the 24th to the 32nd year of his life. These are in praise chiefly of Nizámu-d dín Aulyá, and the 1 There is a work of this name on morals, by Shaikh 'Abdu-l Hakk of Dehli. prince above named, then Governor of the Panjab and Multán, who was slain in an action with the Mughals at Depálpúr, at the close of the year 683 H. The poet was in his service. One panegyric is addressed to Sultán Mu'izzu-d dín Kai-kubád, and another to Ikhtiyáru-d-daula Chhajjú Khán-i mu’azzam, the son of Kishlú Kháng nephew of Sultán Balban, and Governor of Karra Manikpúr. Others are addressed to the 'Ariz Táju-d-dín, Fathu-l mulk Sharfu-d-dín, Alp Khán Ghází son of Azhdar Malik, Náíb Sháh Malik Ikhtiyáru-d dín 'Ali bin Aibak, and other nobles. The third Diwán is the Ghurratu-l-kamál, "perfect light," containing poems written from the 34th to the 42nd year of his life. It opens with an interesting preface, containing some autobiographical notices, of which I have availed myself in another article. These poems comprise panegyrics upon Nizámu-d dín Aulyá, Sultán Kai-kubád, Sháyista Khán, who for a short time ruled the state in the name of Shamsu-d dín, the son of Kai-kubád, and afterwards became king under the title of Jalálu-d dín, Sultán Ruknu-d dín Ibráhím, youngest son of Jalálu-d dín, who sat for a short time on the throne of Dehli after the murder of his father Sultán 'Aláu-d dín, Ikhtiyáru-d dín 'Alí bin Aibak, Saifu-d-daula Bárbak, Táju-d dín, Alp Khán Ghází, and Táju-d-daula Malik Chhajjú; an elegy upon the death of Khán-i Khánán Mahmúd, Sultán Ikhtiyáru-d dín the son of Jalálu-d dín, and benedictions addressed to his other sons, Khán-i mu’azzam Arkalah Khán and Khán-i azam Kadr Khán. This Díwán contains also odes on new year festivals and the 'I'ds, and, besides the Masnavís mentioned above, the poet addresses one to his brother Zahid Khán, descriptive of his accompanying the royal army in 687 H. to Oudh. Another is in praise of the palace at Kílúkhari and of its founder Sultán Kai-kubád. Size of the work, 4to.; 694 pages of an average of 15 lines. The fourth Diwán is called the Bakiya nakiya, "the pure remnant," containing poems written by Amír Khusrú from the 50th to the 64th year of his age. There are in it panegyrics on Nizámu-d dín Aulyá, Shaikh 'Aláu-d dín, grandson of Shaikh Faridu-d dín Ganj-i shakar, Sultán 'Aláu-d dín, Sultán Kutbu-d dín Mubárak Shah, Shamsu-1 Hakk Khizr Khán, eldest son of Sultán 'Aláu-d dín, Nasíru-l-Mulk Hájí, Hamídu-d-daula, Táju-d-daula, Fakhru-d dín Púlád Tughlik, Mu'izzu-l Hakk, A'zam Alp Khán, Malik Ikhtiyáru-d dín Sa’dí, Malik Hisámu-d dín Kháni ’azam and Násiru-d din. There is an elegy on the Sultán's death on the 8th of Shawwál, 715 н. and some Masnavís on the marriage of the princes and other matters. ABSTRACT. Preface. Praise of God and the Prophet.-Panegyric upon Sultán Jalálu-d dín Fíróz Sháh Khiljí.-Concise account of the four victories of Fíróz Sháh. "Hail to Sultán Fíróz! who rapidly accomplished four victories in one year. In the first victory, he made the head of one rebel roll upon the dust. In the second victory, he moistened the point of his spear with the head of a second rebel. By the third victory, he cleansed Hindústán from the darkness of his enemy. The fourth victory was achieved in another way, when he fell like a hurricane on Jháín. But what are four victories for such a hero as his majesty he has a thousand others in his sleeve. Long may he survive to rule with conquest and kingly pomp, and may the key of the capital of the seven climates remain secure in the hands of his slaves!" Victory over Chhajjú, Governor of Karra. The accession of Fíróz Sháh to the throne of Dehli, on Tuesday, the 3rd of the second Jumád, 689 н. "He despatched his orders to the corners of the world, and established the khutba on a new foundation. The turbulent throughout the whole world rubbed their faces upon the earth in respect and obedience. They girt up their loins and placed their heads upon the ground, and then stood obedient in the audience-chamber. They proclaimed the sound of the khutba above the moon. They distributed gold in the name of the king of kings. They all made effort to show their obedience, except the faithless Chhajjú, the Mír of Karra. Pride had inflated his brain with wind, which extinguished the light of his intellect, and a few sipáhís from Hindústán, without any religion, had supported the credit of his authority. Neither fear nor hope was able to inform them that a particle cannot contend with the sun." The Shah received intelligence of that new disturbance, and how |