Building of the fort of Payág.

[Text, vol. ii. p. 176.] On Safar 23rd, A.H. 982, His Majesty arrived at Payág (Prayága), which is commonly called Illáhábás, where the waters of the Ganges and Jumna unite. The infidels consider this a holy place, and with the object of obtaining the rewards which are promised in their creed, of which transmigra­tion is one of the most prominent features, they submit them­selves to all kinds of tortures. Some place their brainless heads under saws, others split their deceitful tongues in two, others enter hell by casting themselves down into the deep river from the top of a high tree.* Here His Majesty laid the foundations of an Imperial city, which he called Illáhábás.

Translation of the Singhásan Battísí.

[Text, vol. ii. p. 183.] [In Jumáda-l ákhir, while the Court was at Sher-garh, otherwise called Kanauj, a book called Singh-ásan Battísí, which is a series of thirty-two tales about Rájá Bikramájít, King of Málwa, and resembles the Tútí-náma, was placed in my hands; and I received His Majesty's instructions to make a translation in prose and verse. I was to begin the work at once, and present a sheet of my work on that very day. A learned brahman was appointed to interpret the book for me. On the first day I completed a sheet, containing the beginning of the first story, and when I presented it, His Majesty ex­pressed his approbation. When the translation was finished, I called it Khirad-afzá, a name which contains the date of its composition. It was graciously accepted, and placed in the Library.]

Revenue Arrangements.*

[Text, vol. ii. p. 189.] [In this year (982) an order was promulgated for improving the cultivation of the country, and for bettering the condition of the raiyats. All the parganas of the country, whether dry or irrigated, whether in towns or hills, in deserts and jungles, by rivers, reservoirs, or wells, were all to be measured, and every such piece of land as, upon cultivation, would produce one kror of tankas, was to be divided off, and placed under the charge of an officer to be called krorí, who was to be selected for his trustworthiness, and whether known or unknown to the revenue clerks and treasurers. So that in the course of three years all the uncultivated land might be brought into cultivation, and the public treasury might be replenished. Security was taken from each one of these officers. The measurement was begun in the vicinity of Fath-púr. One kror was named Ádampúr, another Shethpúr, another Ayúbpúr, and so on, according to the names of the various prophets (and patriarchs). Regulations were circulated, but eventually these regulations were not observed as they ought to have been. A great portion of the country was laid waste through the rapacity of the krorís, the wives and children of the raiyats were sold and scattered abroad, and everything was thrown into confusion. But the krorís were brought to account by Rájá Todar Mal, and many good men died from the severe beatings which were administered, and from the tortures of the rack and pincers. So many died from protracted confinement in the prisons of the revenue autho­rities, that there was no need of the executioner or swordsman, and no one cared to find them graves or grave-clothes. Their condi­tion was like that of the devout Hindús in the country of Kámrúp, who, having dedicated themselves to their idol, live for one year in the height of enjoyment, appropriating everything that comes to their hands; but at the end of the period, one by one they go and assemble at the idol temple, and cast themselves under the wheels of its car, or offer up their heads to the idol.

* All the country, with the exception of that which was under the khálisa (exchequer), was held in jágír by the amírs. But from the prevalence of indulgence and debauchery, extravagance in household expenditure, and accumulation of riches, there was no means of maintaining the soldiery or of fostering the peasants. When the services of the amírs were required, they came into the field attended only by a few slaves, or some young Mughal soldiers. Able soldiers were nowhere to be found. Sháhbáz Khán, the mír-bakhshí, revived the regulations of the dágh (branding), and the mahallí, which were instituted by Sultán 'Aláu-d dín Khiljí, and were afterwards maintained by Sher Sháh. It was also settled that every amír should be first appointed commander of a score (bístí).* ^{* * *} When he brought up the horses of those twenty horsemen for the dágh according to the regulation, he might be promoted to be a sadí (commander of a hundred) or higher.

They were also to keep elephants, horses, and camels suitable to their rank. When they brought this number of horsemen for inspection, they were to be treated according to their deserts and position, and might attain to a mansab of 1000, 2000 or of 5000, than which there is none higher. If they did not do so, they fell from their rank.

But under this regulation also the ill-used soldiers fared worse. For it was found that the amírs, having effected their objects, dressed up many of their dependents (kháss-khailán) and horse­men (bárgír) in the garb of soldiers, and bringing them to the muster, they made up the complement of their mansab, and received jágírs in proportion. Then they dismissed the bárgírs until they required them again, when they would once more enlist, accord­ing to their requirements, a number of temporary soldiers, and dismiss them again when no longer wanted.

The treasure, the collections, and the expenditure of the man-sabdárs remained unaltered, but in every way dirt fell into the plate of the poor soldier, so that he was unable to gird up his loins. Tradesmen, such as weavers, cotton-dressers, carpenters, and Hindú and Musulmán grocers (bakkál) would hire a horse or charger, and bringing it up for the dágh, would obtain a mansab, and would become a krorí, ahadí (guardsman), or dákhilí (substitute) of some one. A few days afterwards no trace would be found of the hired horse or of the missing charger, and they were reduced to the position of footmen.

There were many men who at the time of the royal inspection at the public office were placed in the scales, bound hand and foot with their garments on, and their weight would reach to two and a half mans or three mans more or less. Afterwards it would be found out that the clothes were hired, and the horse borrowed. His Majesty used to say, “I with my eyes open, and aware of what I am about, give something to these men, so that they may have some means of living.” After a while they would present themselves again as ahadís of two horses, of one horse, or even of half a horse. For two horsemen would be partners of one horse, and receiving for it the forage allowance, amounting to six rupees, would divide it between them. This sort of trade was carried on to a great extent; but for all this the Emperor's good fortune was so great and flourishing that his enemies were everywhere annihilated, and soldiers were not so much wanted. The amírs also were set free from the unseemly blandishments of the uncircumcised.]