Once there came at Azim-abad a person well known to Shytab-ráy, but also a friend and a favourite of the Prime Minister Nakur-mul, Divan of the Imperial Qhalissah of Hindo­stan, who resided in Shah-djehan-abad, a man accustomed to go upon a par with Vezirs and Omrahs. This person came from Shah-djehan-abad, for the purpose of performing the ceremony of the Gáyah*, a rite which the Gentoos perform for their departed parents, and which is for them a divine institution, so obligatory, that without it, they do not believe that the departed soul can be saved. On his asking, at his departure, a letter of recommendation for Radja Shytab-ráy, Nakur-mul answered: “Maharadja Shytab-ráy is one of your acquaintances, as well as myself, nor is he void of civility and good manners; and as we Gentoos have the performance of the above rite in high venera­tion, and hold it highly meritorious, doubtless he will not fail to oblige you. As for the letter you request of me, it may perhaps be of disservice to you. What, if my self-love does not bear to write to him in a style suitable to the station and rank he now enjoys there? And what, if his self-love would not bear a style answerable to the station and rank he once held here? He now rubs his forehead against the third heaven; and the perusal of my letter would spoil your business.” It must be observed, that Radja Shytab-ráy, in imitation of the most attentive and most sensible Grandees of Hindostan, used to spend great sums of money in getting intelligence about every Sovereign and every Governor of that region, allowing those in the secret of affairs, monthly, and yearly pensions; and keeping for that purpose in every Court an agent, who committed to writing, without addition or retrenchment, every transaction, and every speech, worthy of record; regularly transmitting the same to other agents, stationed for receiving such intelligence. No wonder then, if Shytab-ráy, being so well served, this speech of Nakur-mul’s had been faithfully conveyed to him, in the very words that had been used. On the first interview, therefore, with the person in question, he contented himself with saying to him: “Sir, that a person like you should come from so far; and that His Excellency the Prime Minister should have not wrote me two lines on your behalf, looks very strange, and is of bad omen for you.” The person answered, that as himself had the honour to be of Shytab-ráy’s acquaintance, there was no need of a letter; for as the Prime Minister is a sensible man, he has understood that the Maharadja (my Lord), that is Shytab-ráy, was already informed of the intention. Not so, sir, replied Shytab-ráy, not so. Then, rejoined the man, your Lordship is well informed of the whole matter; and if that be the case, there is no necessity for your putting any questions about it. Shytab-ráy’s friends, such as Radja Qhy-aaly-ram, and Mir-cavam-eddin-hosséin-qhan, who were present, understood not a word in the above enigma, but thought it improper to put any questions in the new guest’s presence; however, after he was departed, they asked what was the meaning of all that mysterious dialogue? Shytab-ráy recited the intelligence he had received, and the very words of the speech, and then expressed himself in this manner: I hope to be up with him, if it pleases God; words which had a reference to what he knew himself, but which no one could com­prehend; still less could any one guess what he meant by that expression of his; nor what he could do to one who would not meddle with him. When the person in question came to be upon his departure, Shytab-ráy made him a suitable present, and put in his hands a letter for Nakur-mul, couched in a very respect­ful and very humble style; although he had no manner of expectations from that quarter, and stood in no need of any service from that Minister. It was to this purport: “The letter you have honored me with has been an object of pride and consolation for me. It is hoped, from the good nature of your Excellency’s character, that you shall vouchsafe to gladden by a small token of your good will, the hearts of those your petitioners, that are doomed to live at such a distance from you.” And to this let­ter he added a curious present, to the amount of ten or twelve thousand rupees, or even more; consisting of Atur of Aagur*, or Agalla-wood; delicate cotton-linen, manufactured only in Bengal, and such as is hardly to be procured elsewhere; bed-stead feet, of Ivory; watches and clocks, made in Europe; lustres and sconces, of a glass that emulated rock-crystal; looking-gkasses, of great dimensions; and a variety of curiosities from Europe and China, all which he entrusted to the above person. But the latter sent them beforehand to Shah-djehan-abad, as he had come to perform his pilgrimage at Gáyah. Nakur-mul, on hearing of the words uttered by Shytab-ráy, and of the manner, equally noble and delicate, in which he had acted, was lost in amazement; “and said: This gentleman has acted with so much sense and nobility, that he has given me a lesson from afar, and has totally covered me with shame and confusion.”

But it was in the famine of 1183, that this singular man had a full opportunity of exhibiting his character in the most advantageous light. This famine desolated the whole country of Bahar, as well as the whole kingdom of Bengal. Shytab-ráy, melted by the sufferings of the people, provided in a hand­some manner for the necessities of the poor, of the decrepit, the old, and the distressed; and here is the method which he contrived for that purpose. In that dreadful year, when famine and mortality, going hand in hand, stalked everywhere, mowing down mankind by thousands; Shytab-ráy, who heard that the grain was a little cheaper, and in greater plenty, at Banares, set apart a sum of thirty thousand rupees, and directed that the boats and rowers belonging to his household should bring regularly to Azim-abad, three times a month, the grain provided with that sum at Banares. This grain being landed at Azim-abad, was sold at the Banares-price, whilst the boats were dispatched for another trip; by which management there were always boats landing and boats loading. In this manner, during the whole time which the famine lasted, his numerous boats, divided in three squadrons, were constantly employed in bringing corn, which his people sold at the original price, without loading it with the charges, losses, and transport; and it was purchased by the necessitous, who flocked to his granaries from all parts. But as there were still vast numbers that could not afford to purchase grain so dear*, he ordered them to be divided into four classes, which were lodged in three or four gardens, or seats, surrounded by walls, where they were watched, as prisoners, by guards, but daily attended as patients by a number of clerks, who kept an account of them, and were assisted by a number of servants, who at stated times used to come loaded with vict­uals ready dressed for the Mussulmen, and with a variety of grain and pulse and a sufficiency of earthen vessels, and of fire­wood, for the Gentoos; at the same time, several ass-loads of small money, besides a quantity of opium, bang, tobacco, and a variety of other such articles, were distributed severally to each person, according to the kind he was accustomed to use; and this happened every day, and without fail. On the report of such generosity, the English and Dutch took the hint, and on his example, lodged the poor in several enclosures, where they were regularly fed, tended, and lodged. In this manner an immense multitude came to be rescued from the jaws of imminent death. But in Moorshood-abad, such a proceeding never came into any one’s head; and it is reported, that although Mahmed-reza-qhan had been appointed Inspector of that branch of Police, grain was often not to be had at any rate; for such men as Mir-soléiman-qhan, and some others like him, who had been appointed overseers of the poor, proved so intent on their own interest, that so far from being able to procure plenty of grain, they were the foremost to use violent methods to engross it*. Whenever any loaded boat chanced to come escorted to the market by the Government people, the grain was dragged away with force by some one of the favourites of Mahmed-reza-qhan’s, and carried to their own houses. Numbers of them were guilty of such practices, especially Radja Amret-sing, who gave himself all the airs of a sweetheart of his master’s and made nothing of wresting a boat-load of grain out of the hands of a number of famished wretches who had thrown themselves upon it*. Nor did any one trouble himself about these practices, or about securing the grain, or getting it sold at a reasonable price; or about execut­ing strict justice against those engrossers; and matters rose at last to such a height, that this neglect came in the end to cut a considerable figure amongst the articles of accusation urged against Mahmed-reza-qhan, by the Committee. But let us drop those matters; doubtless they are better known to the Almighty Scrutiniser of hearts; for our part is now to continue our account of Shytab-ráy’s way of life.