The next matter was that the prostitutes of the realm, who had collected at the capital, and could scarcely be counted, so large was their number, had a separate quarter assigned to them outside the town, which was called Shaitánpúra or Devilsville. A keeper, a deputy (dárogha), and a clerk also were appointed over it, to write down the names of those who resorted to prosti­tutes, or who took them to their houses. People might indulge in such connexions, provided the toll-collectors were cognizant; but without permission no one was allowed to take dancing-girls to his house. If any well-known courtier wanted to have a virgin, the dárogha made a statement of the fact, and got per­mission from the Court. ^{* *} Drunkenness and folly led to blood­shed, and though some persons were brought to punishment, others walked about proudly and insolently parading their delinquencies. His Majesty called some of the principal prosti­tutes before him in private, and asked them who had deprived them of their virginity. After getting the names, some of the most renowned and trusty grandees were punished and con­demned, and many of them were kept for a long time in confinement.

Another matter was the interdiction of beef, and the declara­tion of its being defiling. The reason of this was, that from his youth His Majesty had associated with Hindú libertines, and had thus got implanted in his heart a reverence for the cow, which, in their opinion, is a cause of the preservation of the world. The daughters of the great Rájás of Hind, of whom he had several in his harem, obtained such an ascendancy over him as to make him abstain from eating beef, garlic, or onions, and from associating with men who wore beards and such like persons.]

Declaration of Adherence to the Divine Faith.*

[Text, vol. ii. p. 304.] [Ten or twelve years after the com­mencement of these changes, matters came to such a pitch that wretches like Mirzá Jání, chief of Tatta, and other apostates, wrote their declarations to the following effect: “I, so and so, son of so and so, have willingly and cheerfully renounced the false and pretended religion of Islám, which I have received from my ancestors, and have joined the Divine Faith (Dín-i Iláhí) of Sháh Akbar, and have assented to its fourfold rule of sincerity— (the readiness to) sacrifice wealth and life, honour and religion.” These writings—there could be no more effectual letters of damnation—were handed in to the Mujtahid of the new creed (Abú-l Fazl).

[p. 325.] His Majesty gave his religious system the name of Tauhíd-i Iláhi, Divine Monotheism.]

Wealth of Makhdúmu-l Mulk.

[Text, vol. ii. p. 311.] [Makhdúmu-l Mulk died at Ahmad-ábád, and in the year 990 Kází 'Alí was sent from Fathpúr to ascertain what property he had left. When he came to Lahore, he found such vast treasures as defied the key of conjecture to open their lock. Several chests of ingots* of gold were dis­covered in his sepulchre, where he had caused them to be buried as corpses. And the wealth which lay open to the eyes of the world was such that none but the Creator could ascertain it. All these bricks of gold, together with his books, which he looked upon as bricks, were placed in the public treasury. His sons several times underwent torture, and fell into abject poverty.]

Translation of the Mahá-bhárat.

[Text, vol. ii. p. 320.] In the year 990 His Majesty as­sembled some learned Hindús, and gave them directions to write an explanation of the Mahá-bhárat, and for several nights he himself devoted his attention to explain the meaning to Nakíb Khán, so that the Khán might sketch out the gist of it in Persian. On a third night, the King sent for me, and desired me to translate the Mahá-bhárat, in conjunction with Nakíb Khán. The consequence was that in three or four months I translated two out of the eighteen sections, at the puerile absur­dities of which the eighteen thousand creations may well be amazed. Such injunctions as one never heard of—what not to eat, and a prohibition against turnips! But such is my fate, to be employed on such works. Nevertheless, I console myself with the reflection, that what is predestined must come to pass!

After this, Mullá Shí and Nakíb Khán together accomplished a portion, and another was completed by Sultán Hájí Thánesarí by himself. Shaikh Faizí was then directed to convert the rough translation into elegant prose and verse, but he did not complete more than two sections. The Hájí aforesaid again wrote it,* correcting the errors which had appeared in his first translation, and settling the conjectures which he had hazarded. He had revised a hundred sheets, and, nothing being omitted, he was about to give the finishing touch, when the order was received for his dismissal, and he was sent to Bakar. He now resides in his own city (Thánesar). Most of the scholars who were em­ployed upon this translation are now with the Kauravas and Pándavas. May those who survive be saved by the mercy of God, and may their repentance be accepted!

The translation was called Razm-náma, and when fairly en­grossed and embellished with pictures, the nobles had orders to take copies, with the blessing and favour of God. Shaikh Abú-l Fazl, who had already written against our religion, wrote the Preface, extending to two sheets. God defend us from his infidelities and absurdities!

Houses of Charity.

[Text, vol. ii. p. 324.] In A.H. 991 the King erected two buildings outside the city where he might feed fakírs, both Musulmán and Hindú; one he called Khairpúra, the other Dharmpúra. Some of Abú-l Fazl's people had the charge, and used to spend the King's money in procuring food. As the jogís also used to flock there in great numbers, a separate receiving-house was built for them, and called Jogípúra. Nightly meetings were held in private with some of these men, and they used to employ themselves in various follies and extravagancies, in con­templations, gestures, addresses, abstractions and reveries, and in alchemy, fascination and magic. The King himself studied alchemy, and used to exhibit the gold which he made. One night in the year, called Shív-rát, was appointed for a grand assembly of jogís from all parts of the country, on which occa­sion he would eat and drink with the best of them; and used to be gratified by their assurances of a life three or four times longer than the natural life of man.

Rám Chand Bhath.

[Text, vol. ii. p. 335.] [The Emperor stayed four months at Alláhábád, and from thence he sent Zain Khán Koka and Bírbal, who was formerly in the service of Rájá Rám Chand Bhath, on an embassy to Chaurágarh. Rám Chand consented to do homage, and after attending to the duties of hospitality, he detained Zain Khán, and proceeded along with him to Fath-púr, to wait upon the Emperor. He presented a most valuable tribute of one hundred rubies and other precious stones. The value of one of the rubies exceeded 50,000 rupees. He left his son Bábú in attendance on His Majesty, but the young man soon obtained leave to return home. Soon afterwards he went to his last home in the hottest hell. This Rám Chand has left no equal behind him for princely generosity. Among his other gifts, he gave a kror of gold (kror zar) to the minstrel Míán Tán Sen in one day. The Míán did not wish to leave the Rájá, but a guardsman was sent to bring him back.]

Translation of the Rámáyana.

[Text, vol. ii. p. 336.] [In this year the King commanded me to make a translation of the Rámáyana, a composition superior to the Mahá-bhárat. It contains 25,000 shloks, and each shlok is a verse of sixty-five letters. The hero of its story is Rám Chand, King of the city of Audh, who is also called Rám, and whom the Hindús worship as a god in human form.]

[Text, vol. ii. p. 366.] [In the month of Jumáda-l awwal A.H. 999, I completed the translation of the Rámáyan, having occupied four years in the work. When I presented the book, it was greatly praised.]

Anniversary of the Coronation.

[Text, vol. ii. p. 342.] In A.H. 993 the King held the festival of the anniversary of his coronation, according to the practice established in olden time, during which the King received enter­tainment from every shopkeeper,* and appropriate presents from the nobles, so that even food, scents, and the profits of dancers and fiddlers were carried away into the treasury. From a mansabdar of 5000 to a humble footman, all had to present offerings; and even I, this powerless atom, who was held in no account at all, except that I used to be styled hazárí, from holding 1000 bíghas rent-free, and was accustomed to liken myself to the old woman in the story of Joseph (God's blessing on him!), had to present my forty rupees, which received the honour of being accepted. I do not like my position, and should be glad to be in any other!