His court was magnificent to a degree beyond that of Sháh Jahán. Seventeen Princes, his sons, grandsons and nephews, sat generally round his throne, in the manner following: On his right hand Jahándár Sháh, his eldest son, with his three sons; his third son, Rafí'u-sh Shán, with his three sons, and Bedár-dil, son to his nephew, Bedár Bakht. On his left Muhammad 'Azímu-sh Shán, with his two sons, and Jahán Sháh with his son. 'Áli Tabbár, the only surviving son of A'zam Sháh, sat on the right hand of 'Azímu-sh Shán; and a little to the right, somewhat advanced, the two sons of Muhammad Kám Bakhsh. Behind the royal Princes, on the right, stood the sons of con­quered sovereigns, as of Sikandar 'Alí Sháh of Bíjápúr, and Kutb Sháh, King of Golkonda; also a vast crowd of the nobility, from the rank of seven to three thousand, such as were allowed to be on the platform between the silver rails. How can I mention every particular of the splendid scene?

On the 'íds and other festivals, His Majesty, with his own hands, gave the betel and perfumes to all in his presence, accord­ing to their ranks. His gifts of jewels, dresses, and other favours were truly royal. When in private he dressed plain and humbly, like a religious devotee, and daily, without fail, prayed with many in company. Frequently on holidays and Fridays, when travelling, he would read the prayers himself in the great tent of audience, and repeat portions of the Kurán, with a tone and sweetness which captivated the most eloquent Arabians. He never missed the devotions of the latter part of the night, and frequently employed the whole in prayer. In the early part of the evening he had generally an assembly of the religious or learned men. He himself related traditions (of the Prophet), in the number of which he excelled, as well as in a knowledge of the Holy Law. He had explored the different opinions of all sects, read the works of all free thinkers, and was well acquainted with the hypotheses of each. On this account some over-strict devotees accused him of heterodoxy in his religious opinions, through mere envy of his superior abilities. I heard most of his tenets, and lamented the ignorance of his vain critics; for it was as clear as the sun how just and orthodox he was in his opinions on religious points. But how can I enumerate all his perfections! It would fill volumes to recite but a small part, therefore I will desist.

Prince Kám Bakhsh.

Kám Bakhsh was a prince of an excellent memory; was learned and a pleasing writer, possessed of all outward accomplishments in a high degree; but there was in his mind a flightiness that approached near to insanity. He seldom remained a month in his father's presence, but for some misbehaviour he was re­proved, degraded or confined; and some acts were done by him, to mention which would be unworthy of me. ^{* *} What follies was he not guilty of, from the madness of his mind and the con­fidence he put in lying visionaries! ^{* *} His flatterers having told him that his eldest son would also at some time become Emperor, he became jealous of the innocent child, and frequently meditated putting him to death, but was withheld from that crime by the dread he had of Aurangzeb. However, he kept him constantly in confinement, miserably clothed, and worse fed than the son of a wretched beggar, which was worse than death. From the same cause, on ill-placed suspicions, he inflicted tortures and uncommon punishments on the ladies of his harem, putting many of them privately to death. To his servants, companions, and confidants, he often behaved with outrageous cruelty, doing such acts to them as before eye never saw nor ear heard. ^{* *}

Gházíu-d dín Khán Fíroz Jang.

Gházíu-d dín Khán Fíroz Jang, who had acquired a most powerful influence in the Dakhin, and was chief of the Túrání Mughals, kept on foot a great army. He had withdrawn him­self from A'zam Sháh, and he was also much in dread of Sháh 'Álam's resentment, because he had advised that Prince's being confined when Aurangzeb was before Golkonda. He was an able statesman of long experience, who, though blind of sight, could clearly perceive the mind of man; therefore, whatever wishes he might have to enjoy the honour of making an Emperor, yet he soon saw the follies of Kám Bakhsh, and declined his cause as ruinous and lost. ^{* *} Mun'im Khán Khán-khánán opened a correspondence with Gházíu-d dín, to whom he gave much con­solation, assurances of favour, and friendly advice. That ex­perienced statesman, opening his eyes on the vicissitudes of life, saw it was his interest, if His Majesty would forget the past and not molest him in his fortune, to bend his head in submission and retire from business to a life of devotion. His only son, Chín Kalích Khán, had long disagreed with him, and his brother, Hámid Khán, whom he had appointed his deputy in command of the troops, had separated from him and gone over to the presence. The Túrán chiefs of his household also, when they saw his for­tunes on the decline, had left his service. All these events made him glad to embrace the promises of the minister and thankfully accept the súbadárí of Ahmadábád in Gujarát.

Intrigues of the four Princes.

The four Princes were constantly intriguing against each other, to obtain influence in the management of public affairs, which occasioned much delay and confusion in business, so that the Khán-khánán thought it happy to steer his vessel safe through four such great seas, and could not act so independently as he wished, being obliged to attend to the capricious interests of others, among which he found it difficult to preserve his own.

Among the remarkable occurrences was the decline of Jahán Sháh's influence with his father, and the rise of that of 'Azímu-sh Shán, of whom till now the Emperor had ever been suspicious. The Prince Jahán Sháh was of haughty and independent spirit, ready to take fire on the smallest neglect. This, with the be­haviour of his servants, alarmed and displeased the Khán-khánán, who for his own safety watched an opportunity to destroy the Prince's influence in public affairs: a task of no great difficulty to one well acquainted with the disposition of Sháh 'Álam, almost equally warm with his son, who had more than once displeased him by his behaviour. The Prince upon this thought to prove his disinterestedness and independence by neglecting to frequent the darbár, and engage in business as usual. 'Azímu-sh Shán, who had reaped experience in office, and was well versed in the intrigues of a court, perceiving cool­ness taking place between Jahán Sháh and the Khán-khánán, paid so much flattering attention to the latter, that by degrees he gained his confidence. This gave still more offence to Jahán Sháh, who had too much pride to expostulate, but neglected the minister in return. He soon after fell sick, and his indis­position continuing a long time, gave 'Azímu-sh Shán ample opportunities of acquiring influence over Sháh 'Álam. ^{* * *} 'Azímu-sh Shán, having thus gained the credit he aimed at with his father and the minister, employed it in softening the rigour of government against those who laboured under its displeasure; thinking that, thus obliged by his mediation, they would readily return his favours, by embracing his cause, whenever the death of his father should give him a claim to the empire.

Death and Character of Khán-khánán.

The Khán-khánán [having invested the fort to which the Sikhs had retreated], sure of having the Guru in his power, gave orders for his troops to cease their attack till the morning should enable him to finish it with success. He had, however, unluckily neglected to block up a narrow path leading from the fort to the hills, either because he had not perceived it, or was satisfied that it could not lead but to where the Imperial troops were posted. ^{* *} During the night the Guru changed his dress, and left the fort undiscovered. The Khán-khánán about dawn renewed the attack, and gained the place after a short struggle, sword in hand, exulting in the certainty of carrying the Guru dead or alive to the Emperor, whose displeasure at his disobedience of orders* would by this service be changed to approbation; but who can relate his weight of grief and disappointment on finding that his promised prize had escaped, without leaving a trace behind him? ^{* *} He for an instant lost almost the use of his faculties, which were absorbed in dread of the Emperor's anger, and not without reason. As he was, agreeably to custom after an important victory, beating the march of triumph on his way to the royal tents, orders arrived commanding him to stop the drums, and not dare to enter the presence. He retired, drowned in despair, to his own tents. ^{* * *} Sháh 'Álam, regarding his former services, re­ceived him again into favour after a few days; but this noble and faithful minister never recovered from the effects of the royal ingratitude. This grief, added to the pain of seeing three of the Princes and the Amíru-l umará using all their arts to complete his ruin, stuck like a poisoned arrow in his breast. He lost all satisfaction in worldly enjoyments, the emptiness of which he now so fully experienced, and from the day of his disgrace declined in health, so that not long after he was reduced to keep his bed, where he lingered a few days, and then resigned his soul to the angel of death (1124 A.H., 1712 A.D.), who never in the un­counted ages of his office seized on a soul more pure and less defiled with the frailties of human nature.