The noble who had the general direction of affairs in the reign of Sikandar* bestowed districts and charitable gifts upon the learned and religious to an extent that had never been known in former reigns, notwithstanding the great extent of territory and the vast treasures. In his reign, business was carried on in a peaceful, honest, straightforward way. A new sort of life obtained, for people high and low were polite, and self-respect, integrity, and devotion to religion prevailed, like as had never been the case in former reigns. The study of the belles lettres was not neglected, and a general respect was paid to integrity and piety. Factory establishments were so encouraged that all the young nobles and soldiers were engaged in useful works (kasb). Under the orders of Sultán Sikandar, the Argar-mahá-bedak ,* on the science of medicine and the treatment of disease, was translated, and received the name of Tibb-i Sikandarí. The book is the foundation of the practice of the physicians of Hind, and was thus brought into general use.*

Sultán Sikandar had six sons: the eldest, Ibráhím Khán; suc­ceeded his father, with the title of Sultán Ibráhím, in the Empire of Dehlí; the second, Jalál Khán, became King of Jaunpúr, and was styled Sultán Jalálu-d dín; the third, Isma'íl Khán; the fourth, Husain Khán; the fifth, Mahmúd Khán; the sixth, 'Azam Humáyún. As for the nobles of note, who were all men of dignity and might, and were unequalled in their day in valour and skill, how can I give a list of them? During his reign, innumerable Afghán chiefs attached themselves to him, and he treated the Afgháns and those of his own tribe with the greatest kindness. Whenever he granted an allowance to one of his chiefs to supply his wants, he from that day placed confidence in him, and said, “I have sown good seed, I shall lose nothing by it!” His nephews had no equal in bravery and liberality. All the nobles and soldiers of Sikandar were well satisfied; each of his chiefs was appointed to the government of a district, and it was his especial desire to gain the goodwill and affections of the body of the people. For the sake of his officers and troops, he put an end to war and disputes with the other monarchs and nobles of the period, and closed the road of contention and strife. He contented himself with the territory bequeathed him by his father, and passed the whole of his life in the greatest safety and enjoyment, and gained the hearts of both high and low. An account of several of the chiefs of Sikandar will be found in its proper place, after the completion of the relation of what happened during this reign.

It is said that in the Sambhal district a person was digging, and found an earthen jar, containing 5000 gold mohurs. Míán Kásim, the governor of Sambhal, took all of it away from him; upon which the sufferer sent a petition to the King, informing him of all that had happened. Sultán Sikandar, being a benevo­lent and excellent monarch, commanded all the gold to be given back to the finder. Míán Kásim then represented that he was not a proper person to receive so large an amount of money; upon which the King addressed a farmán to Míán Kásim, saying, “O fool, He who has given it to him would not have done so had he been unworthy of it: all men are the servants of God, and He knows who is worthy, and who is not!” So all the gold was restored.

In the same way a husbandman, who was ploughing a field in Ajodhan, belonging to the holy Shaikh Muhammad, turned up a very large block of stone; he left his work, and went and related this to the Shaikh, who sent some persons to inquire into the matter. On digging up the earth they found the stone, raised it up, and discovered a well beneath it. They then replaced the stone in its former position, and informed Shaikh Muhammad, who mounted his horse and came to the spot in person, and removed the stone. On descending into the well, they perceived it to be full of treasure, which the Shaikh caused to be carried away to his own dwelling. Some of the golden plates and vessels bore the seal of Sultán Sikandar Zú-l-karnain (Alexander the Great). This led people to suppose that the treasure had been buried during the reign of that monarch. 'Alí Khán, the name of the chief who governed the territories of Lahore and Dibálpúr, wrote a letter, and sent it to the Shaikh, saying: “This country is in my charge, as also any hidden treasure found in it.” The Shaikh replied, “If the great God had given it to you, I should not have had anything to say to you; as He has been pleased to bestow it on me, no portion of it belongs to you.” 'Alí Khán wrote an account of this affair to the Sultán, and represented that “a royal treasure had been discovered on the lands of Shaikh Muhammad.” Sultán Sikandar said: “What have you got to do with it? Why do you relate what has happened to the darwesh?” Shaikh Muhammad also sent one of his men with some gold vessels, stamped with the seal of “Zú-l-karnain,” to the King, telling how they had been found, and asking for orders how to dispose of them. Sultán Sikandar wrote in reply, desiring him to keep them all, and said, “You and I have each an account to render to the most High God, who is the owner of the world, and who gives to whomsoever He will.”*

If Sultán Sikandar commanded his ministers to make over a jágír of a lac of tankas to any individual, and if after seizin he received information that its revenue amounted to ten lacs of tankas, he always inquired whether the person had received it from him, or had taken possession of it himself; and when told that His Majesty had bestowed it, he replied, “Let his good fortune remain untouched.” A jágír worth seven lacs of tankas was ordered to be given to Malik Badru-d dín Bahlím, and he received a pargana yielding that amount. In the first year its revenue amounted to nine lacs of tankas, and he informed the King that he had collected more than the assigned revenue— seeing that a jágír which was said to produce only seven lacs had given nine—and requested instructions relative to its disposal. The Sultán said, “Keep it yourself.” In the next year the revenue reached eleven lacs, and Malik Bahlím again sent to tell His Majesty, who ordered him to keep it. In the third year he collected fifteen lacs, and again sent information to the King, who replied, “The jágír is yours, as is also all the money it pro­duces; why, therefore, are you always mentioning the subject to me?” Marvellous was the integrity of the Kháns of that period, and the magnanimity and benevolence of the monarch of the age.

So great was Sultán Sikandar's justice, that no man could even look sternly at another. His vakíl, Daryá Khán Lohání, was directed to remain all day, until the first watch of the night, on the seat of justice; the Kází with twelve of the 'Ulamá were always present within the King's own palace. All cases brought before the court of law were tried before these twelve wise men, who decided them and wrote decisions, of the nature of which the Sultán received immediate information. Certain young slaves were specially appointed for this service, and from morning until the close of the sitting, reports of everything that occurred in court were brought to His Majesty the instant it happened.

One day a saiyid from the district of Ardal, which is twenty or thirty kos from Panna on the Ágra side, sought redress, because Míán Malik, the jágírdár of that pargana, had resumed his land, and withheld it from him. The Sultán commanded Míán Bhúá* to inquire into the matter, and make known who was in the right. This dispute lasted two months; after which period the Sultán asked, “What has happened to you, that you cannot settle this affair? Until it is answered let no one leave the court to-day.” Míán Malik, and the wazír's díwán, and the 'Ulamá, discussed the matter until the third watch of the night, and accounts of what they were doing were constantly sent to the Sultán, until the case was determined, and the right discovered to be on the saiyid's side, who had been oppressed. The Sultán directed Míán Malik to be asked why he had disobeyed the Sultán's orders by tyran­nizing over the weak, and resuming wazáif and imlák tenures, which he had expressly reserved in all jágír grants. Míán Malik being ashamed hung down his head, and said: “I have committed a fault.” He was then obliged to repeat this three times, “Malik is guilty and a tyrant, and the saiyid is an oppressed person.” When he had said this three times, the Sultán said, “You have been disgraced in the hall of justice, and that is your punishment.” He then had his jágír taken. from him, and he never received another as long as he lived.