Khizr Khán was then absent at a place called Sandabat (Sonpat), one day's journey from Dehli, whither he had gone on a pilgrimage to the tombs of certain martyrs buried there. He had made a vow to walk thither on foot, and pray for the health of his father. But when Khizr Khán heard that his father had killed his maternal uncle, he was greatly concerned, and tore the collar of his garment, as the Indians are in the habit of doing when any one dies who is dear to them. His father, on hearing this, was much annoyed, and when Khizr Khán appeared before him, he reprimanded and censured him. Then he ordered irons to be put upon his hands and feet, and gave him into the charge of Malik Náíb above mentioned, with orders to convey him to the fortress of Gwalior. This is an isolated fort, in the midst of idolatrous Hindus, at ten days' journey from Dehli, and it is impregnable. I resided there some time. When Malik Náíb took the prince to this strong fort, he gave him into the charge of the kotwál, or the commandant, and of the mufrids or zamánís (regularly enrolled soldiers), and told them not to say that their prisoner was the son of the Sultán, but to treat him honourably. He was the Sultán's most bitter enemy, so they were to guard him as an enemy.

Finally, the Sultán's malady growing worse, he told Malik Náíb to send some one to fetch Khizr Khán, that he might proclaim him his successor. Malik Náíb acquiesced, but he delayed from day to day to execute the order, and whenever his master inquired about the matter, he replied that his son would soon arrive. He continued to act thus until the Sultán died.

Sultán Shahábu-d dín, son of 'Aláu-d dín.

When the Sultán 'Aláu-d dín was dead, Malik Náíb raised his younger son, Shahábu-d dín, to the throne. The people took the oath of obedience to him, but Malik Náíb kept him under his own direction, and after depriving Abú Bakr Khán and Shádí Khán of sight, he sent them to Gwalior. He also ordered their brother Khizr Khán, who was imprisoned in the same place, to be blinded. They were imprisoned, as well as Kutbu-d dín, but the minister spared the sight of the latter. Sultán 'Aláu-d dín had two slaves, who were his personal attendants; one was called Bashír and the other Mu-bashir. The chief princess, widow of 'Aláu-d dín, and daughter of Sultán Mu'izzu-d dín, sent for them, recounted the benefits which they had received from their late master, and said, “This eunuch, Malik Náíb, has treated my children in the way you know of, and now he wants to kill Kutbu-d dín.” They replied, “You shall see what we will do.” It was usual for them to pass the night near Malik Náíb, and to enter armed into his presence. They went to wait upon him the following night in his Khurram-gáh, as the Indians call a kind of room constructed of planks and hung with cloth. Here the wazír slept;—on the terrace of the palace during the rainy season. It so happened that he took the sword worn by one of these conspirators, brandished it, and returned it. The slave then struck him with it, and his companion gave him another blow. Then they cut off his head, and, carrying it to the prison of Kutbu-d dín, and throwing it down at his feet, delivered him from captivity. The prince went and joined his brother, Shahábu-d dín, and stayed with him several days, as if he had been his lieutenant, but at length he resolved to depose him, and carried out his design.

Sultán Kutbu-d dín, son of Sultán 'Aláu-d dín.

This prince deposed his brother Shahábu-d dín, cut off one of his fingers, and sent him to Gwalior, where he was imprisoned with his brothers. The kingdom came peaceably into the hands of Kutbu-d dín, who left Dehli, his capital, to proceed to Daulatábád, forty days' journey distant. The road between these two places is bordered with trees, such as the willow and others, so that the traveller might think himself in a garden. In the space of every mile there are three dáwas, or posting-houses, of which the arrangements have been already de­scribed. At each of these stations the traveller finds all that he needs, as if his forty days' journey lay through a market. Thus the road goes on for six months' journey, till it reaches the country of Tilang and Ma'bar. At every station there is a palace for the Sultán and a corner for the traveller, and poor people have no need to carry with them provisions for their journey.

After Sultán Kutbu-d dín had set off on this expedition, certain amírs determined among themselves to revolt against him, and to place a son of his imprisoned brother Khizr Khán upon the throne. This child was about ten years old, and was near the Sultán. When the latter heard of this plot of the amírs, he took his nephew, seized him by the feet, and dashed his head against the stones till his brains were scattered. He then sent an amír, named Malik Sháh, to Gwalior, where the father and uncles of the child were confined, with orders to kill them all. Kází Zainu-d dín Mubárak, kází of this stronghold, gave me the following account:—“Malik Sháh reached us one morning, whilst I was with Khizr Khán in his prison. When the captive heard of his arrival, he was frightened, and changed colour. The amír came in, and he said to him, ‘Why have you come?’ and he answered, ‘Upon a matter which concerns the Lord of the World.’ The prince asked if his life was safe, and he answered ‘Yes.’ Thereupon the amír went out and called for the kotwál, or commandant, and his mufrids, or soldiers, to the number of 300; he sent for me, as well as the notaries, and pro­duced the order of the Sultán. The men of the garrison read it, then went to Shahábu-d dín, the deposed Sultán, and cut off his head. He was very collected, and showed no sign of fear. Then they beheaded Abú Bakr and Shádí Khán. When they went to decapitate Khizr Khán, he was overcome with fear and stupor. His mother was with him, but the executioners shut the door against her and killed him. Then they dragged the four bodies to a ditch, with­out either wrapping them in shrouds or washing them. They were exhumed after some years and were interred in the tombs of their ancestors.” The mother of Khizr Khán survived some time. I saw her at Mecca in the year 728 H. (A.D. 1327).

The fort of Gwalior here spoken of is situated on the top of a high mountain, and appears, so to speak, to be cut out of the rock itself. There is no other mountain in face of it. There are sub­terranean cisterns in it, and it contains also about twenty bricked wells. Manjaníks and 'arrádas are mounted on the walls. The passage to the fortress is up a spacious road, which elephants and horses can ascend. Near the gate of the fort there is the figure of an elephant, sculptured in stone, carrying its driver. When seen from a distance, it seems to be a real elephant. At the base of the fortress there is a fine town, built entirely of white hewn stone, mosques and houses alike. No wood is seen except in the doors. It is the same with the palace of the king, the domes and halls. Most of the business men of this town are idolaters, and there are about 600 horsemen of the royal army there, who never cease to fight with the infidels by whom the place is surrounded.

When Kutbu-d dín had killed his brothers, and he had become sole master, without any one left to fight with him or revolt against him, God raised up against him his favourite servant, the most powerful of his amírs and the highest in dignity, Násiru-d dín Khusrú Khán. This man attacked him unawares, killed him, and remained absolute master of the kingdom. But this did not last long. God raised also against him one who dethroned and then killed him. This was the Sultán Tughlik, as will hereafter be fully recorded, God willing!

Khusrú Khán Násiru-d dín.

Khusrú Khán was one of the principal amírs of Kutbu-d dín. He was brave and handsome. He had conquered the country of Chanderi, and also that of Ma'bar, which are among the most fertile regions of India, and are at a distance of six months' journey from Dehli. Kutbu-d dín liked this man very much, and showed great fondness for him;—this was the cause of the Sultán's meeting death at his hands. * * * One day Khusrú Khán told the Sultán that several Hindus desired to become Musulmáns. It is one of the customs in this country that, when a person wishes to become a convert to Islám, he is brought before the king, who gives him a fine robe and a necklace and bracelets of gold, proportionate in value to his rank. The Sultán told Khusrú to bring the Hindus before him, but the amír replied that they were ashamed to come by day on account of their relations and co-religionists. So the Sultán told him to bring them at night.