He used every year to purchase large quantities of fresh fruits of Iran* from the merchants, and to send them in presents to the principal English, and to the Grandees of Bengal. Besides that, he had it in custom, two or three times a year, to compliment with such delicacies, all the persons of Azim-abad, that seemed of distinction, whether by their rank, or by their merit or virtue; and as he found that still some people were forgotten, and had no share in the distribution, he betook himself to this expedient: Over and above the sum of money yearly spent for his own use, he set apart another sum, which he used to lend to the fruit-merchants, who were to employ it in fruit, to be sold publicly in their shops. So that any one might become a purchaser; and whatever remained unsold, he took it off their hands in part of payment; by which manage­ment neither the merchant became a sufferer, nor did the public want for fruit. Not satisfied with that, he, by dint of money, Shytab-ráy introduces the culture of musk-melons, and of grapes, at Patna. engaged some fruit-gardeners, amongst those that either cultivated fruit-trees or dealt in fruit, to quit their abodes at Shah-djehan-abad and at Lahor, and to settle at Azim-abad, where he, lent them capitals, sufficient to put it in their power to cultivate such fruit-trees as the climate would bear, and such as could afford an object of trade. As a further encouragement, he used yearly to make them presents of seeds, which he procured from Lucknow, from Agrah, and from Cabul*, especially of musk-melons, serdas*, and other fruits; and so soon as they had produced a crop, he purchased that product, and distributed it in presents. At last grapes of a good size and complete maturity, as figs, and several other fruits, came to be in fashion at Azim-abad, and to be sold from one seer and-a-half to two and three seers* to a rupee; insomuch that those rarities are now to be had, not only in gardens of distinction, but even in the shops of the city.

Shytab-ráy a Mussulman in his heart, and moreover a fanatical Shyah.

After having spoke so much of Shytab-ráy’s generosity and industry, it is proper we should say something of his religious principles. He was fond of the notions and practices of a Mussulman of sense*; for he went into deep and respectful mourning for the Prince of Martyrs, (on whom be peace for ever!) and the twenty-first of the holy month, which is the day of the martyrdom of the Prince of Martyrs and successors, Aaly the M8rteza (whose eulogiums may for ever be upon the increase!) he used to order quantities of rice boiled in milk, and other sweetmeats and victuals, to be prepared with the utmost nicety and cleanliness; and these he distributed throughout the city, after having offered a prayer over them. In turning himself from side to side, he had in general the invocation of Ya Aaly, (O Aaly)* in his mouth; nor was he at any time heard to pronounce the name of any of the Gentoo Saints. His usual oath was Wallah, and Billah*. Once every year he used to spread the table of the King of Braves (on whom be peace!) and that too with the utmost cleanliness and elegance; and after the prayer of the Fateha, pronounced according to custom over it, the whole was distributed away. One day some one said, that before the distribution should have taken place, it would have been proper to wait for the appearance of the sign on some of the salt-cellars, or on some of the dishes upon the tables. “This, said he, is an essential condition, and does the Maharadja neglect the same?” Shytab-ráy answered, “that such an appearance, being a deviation from the natural order of things, is what cannot be asked from, nor granted by, the King of Holiness*; nor does it become a poor Pagan like me,” added he, “to request a miracle for such a matter. As I have in His Majesty such a faith as I ought, why should I wait for such an exhibition*? On the other hand no body has a right to lay his commands on His Majesty in such matters; and supposing, that for want of precaution and requisite cleanliness, or for some lack of sufficient respect, the sign should not make its appearance, then a door would be set open for pouring abuse and reproach upon poor me, who am but a Gentoo, and would become exposed to the taunts of those who know not the interior of my thoughts, and who in that case would not fail to say: Look at that presumptuous Pagan! He to expect a sign of approbation from the King of Braves! as if he had had the honor to be one of the Believers*!”

Once he was going to receive General Asmeet (Smith) at Bar; and it happened that his tents were pitched behind a temple of Idols*, in a spot of ground used by all comers. In the morning, as he intended to go forward, his paleky was set ready at the door of his tent, close to which his servants and retinue having formed a long line that extended afar, waited for the moment of making their bow. At that moment I walked in, and a little after came out again in his company; when the Brahmans, who served that temple of Idols, availing themselves of the opportunity, advanced in a body*, at the moment of his getting into his paleky, and made their demand; “observing, that this spot was consecrated to Mahadé8; and as to-day was full moon, and a lucky day, they hoped he would pay some regard also to their circumstances.” Shytab-ráy answered, that they ought to make their request to whoever had come in pilgrimage to this place, or to offer his prayer at this altar. As for me, added he, I have no business with either your persons or temple. This said, he got in his paleky, and pursued his journey, without giving them any thing at all, although he was far from wanting sentiments of generosity. For it was often observed, that when Gentoo mendicants applied to him, he would not give them even a farthing; whereas when any Mussulman asked him alms, in the name of His Majesty, the Commander of the Faithful, or of his children, or of his descendants, straight he would give them one rupee. It was reported by people of worth and credit, who were always near his person, that in his many journeys to Calcutta and to Bengal, where the sight is everywhere assaulted by idol temples, some of his friends, who were zealous in their worship, proposed to him to visit those places; but he constantly excused himself, although he would give them one hundred and two hundred rupees at a time to visit them themselves, desiring them to do it also in his behalf, and to fulfil the usual rites in his name. On his finishing a magnificent palace for his residence, his Gentoo friends proposed that he should consecrate it, by giving the Brahmans a repast in it. He answered, that they would sully, and spoil his house, and fill it with dirt; and that if it were necessary to feed them, they were welcome to take his money, and to entertain them upon the strand, on the shores of the Ganga.

At the time of that famine, which did so much havoc, and which was distinguished by so great a scarcity of rain, some of his Gentoo friends, such as Moorly-dur and Ráy-kituldas, and Surd-sing, whom he consented to humour, prevailed upon him, to go with them to a Brahman, who was highly respected by the Gentoos, on account of his learning and the holiness of his life. The Brahman, who thought himself much honoured by the Radja’s visit, used often to repair to him, with a view to increase his faith in his person, and also to conciliate his good will. One day he was heard to say to Shytab-ráy, “My Lord, we have made choice of a name for you, according to your horoscope; accept it, and use it in telling your beads over.” I have, answered Shytab-ráy, made my choice already, and it is one from the one thousand and one names of God*; and that is enough for me. Pray what is it, added the Brahman? The Radja would not disclose it; the Brahman became urgent; and he was answered, that it was God’s holy name, it is Rahim (merciful). On this the Brahman, guessing at his meaning, and desirous to soothe his mind, replied, “My Lord, Ram*, as well as Rahim, are equally the name of the same Eternal One.” I ask your pardon, replied the Radja, there is a difference betwixt them; and on the Brahman’s enquiring, the Radja answered, that the word Ram always reminded him of Dusrut, his father, whereas the name of Allah, implied neither filiation nor paternity. From such, and the like expressions mentioned above, as well as from the whole tenor of his deportment, it appears, that his belief was not consonant to the tenets of the Gentoos, and that in his heart, he was a Mussulman; but this is known only to Him, who views intuitively the minds of men, and sees the innermost secrets of their hearts*.