Ahmad Níáltigín said, “I will do all this, so that no harm may be done.” Then he retired. Close at his heels the Khwája sent him a message by Hasan, his Hájib, to say that his Majesty had directed that his (Níáltigín's) son was to remain behind, though he would no doubt take with him his wife and children who lived in privacy. The son was to be left at home under the care of a tutor, a friend and a confidential person, in order that the father might feel himself more at liberty. This was an arrangement made by his Majesty out of regard to Ahmad, for he did not wish to see his son associating with the body guards. The Khwája added, “I was ashamed to tell you this, for it is not right to require a pledge from you; but although the Sultán has not given a distinct order about it, yet the conditions and the cus­toms must not be departed from. I have no option, but to look after all the affairs of the country, great and small, and to protect the interest of you and the like of you.” Ahmad answered, “I am obedient and think it best both now and henceforth to do that which the great Khwája approves and directs.” He gave a handsome present to the Hájib and dismissed him. He also made proper arrangements for his son. His equipment as a general, retinue, arms, guards, and everything else he carefully prepared in the manner which he had seen and had learnt to be the rule in such cases. When all was done he got leave to set out.

On Saturday, five days before the end of Sha'bán, the king rode and came to the desert of Shábahár with many attendants and riding under a canopy on an elephant. He stopped there, and Ahmad Níáltigín came before him, dressed in a red garment, and paid his respects. A very fine calvacade, many armed men, military officers, the Dailamís, and others, who were placed under his command, passed by. They were followed by one hundred and thirty royal slaves whom the Amír had set free, who carried their letters of freedom, and delivered them to him. These were under three of the king's own officers, and had with them three flags, bearing the device of a lion and spears, according to the fashion of royal slaves. After them came kettle drums, and the banners of Ahmad of red cloth and with gilded balls on their tops, accompanied by seventy-five slaves, richly caparisoned camels and dromedaries. The king said, “Ahmad, rejoice, and be happy; be careful to understand the value of this favour. Keep my image ever before your eyes and do good service, so that you may attain to greater honour.” He promised to do all that could be required of a servant, and saluted. The horse of the commander of the army of Hindustán was called for; and he mounted and rode away.

In the end, this Ahmad Níáltigín was ruined; he turned away from the the path of rectitude, and took a crooked course, as I shall have to relate in the proper place.

Ahmad Níáltigín at Benares.*

In this summer [424 H., 1033 A.D.] another event took place in which Ahmad Níáltigín, the commander of Hindustán, was concerned. A certain man was driven to rebellion by tyranny, and this was the cause of the rise of disturbances in Khurásán, and of the Turkománs and Saljúkians becoming powerful, accord­ing to the decree of God, whose name is glorious. There is a cause for everything. The great Khwája, Ahmad Hasan, was badly disposed towards this Ahmad, for the reason we have before stated, that is, he had formed designs against the Khwája's goods and effects, at the time when he was involved in law troubles. The Khwája was also at variance with Kází Shíráz, because Amír Mahmúd had often declared him to be fit for the office of Wazír. Ahmad Hasan, at the time of dispatching Ahmad Níáltigín on the command to Hindustán, had instructed him to be watchful against Kází Shíráz, saying, you are by the Sultán's order appointed generalissimo in Hindustán, and the Kází has no control over you. Let him not cast his spell over you and bring you under his control. Ahmad Níáltigín went boldly and proudly; he did not heed the Kází in the least in his duties of commander. This Ahmad was a bold man. He was called the alter ego* of Amír Mahmúd, and well knew the distinction be­tween right and wrong. People used to tell stories about his mother, his birth, and Amír Mahmúd. There was certainly a friendly relation between that king and his mother,—but God knows the truth. This man thoroughly understood the affairs and habits of Amír Mahmúd, by association and converse with him. When he reached Hindustán, he kept several sturdy slaves, and had a fine equipage and retinue. A difference took place between him and Kází Shíráz with respect to the command of the army. The Kází said, “The command ought to be given to 'Abdu-llah Karátigín, as was expressed in his farmán.” Ah-mad protested he would not agree to anything of the kind, saying, “The Sultán conferred this office on me, and I am in all respects better and greater than 'Abdu-llah: he and others must march under my banners.” The matter went very far. The army of Lahore and the warriors sided with Ahmad; and he with his followers irritated the Kází, and formed a plan of going to some distant place. The Kází sent messengers complaining of him, who reached Bust just as we were about to go toward Hirát and Naishapúr. Amír Mas'úd asked the great Khwája, Ahmad Hasan, what he thought most advisable, and he replied, “Ahmad Níáltigín is a fitter person to be general than anyone else. An answer must be written to the Kází that his business is to manage the revenue, and that he has nothing to do with the command or with the army. Ahmad must himself do what he ought to do, and take the revenue and the tribute from the Thákurs, go on expeditions and bring large sums into the treasury. There is a proverb—‘There must be no contention between the door and the house.’”

The Amír approved of this, and an answer was written to the above effect. Ahmad Níáltigín was much encouraged, because the Khwája wrote to inform him of what Kází Shíráz had written, and what reply had been sent. He marched out with his warriors and the army of Lahore, and exacted ample tribute from the Thákurs. He crossed the river Ganges and went down the left bank. Unexpectedly (ná-gáh) he arrived at a city which is called Banáras, and which belonged to the territory of Gang. Never had a Muhammadan army reached this place. The city was two parasangs square, and contained plenty of water. The army could only remain there from morning to mid-day prayer, because of the peril. The markets of the drapers, perfumers, and jewellers, were plundered, but it was impossible to do more. The people of the army became rich, for they all carried off gold, silver, perfumes, and jewels, and got back in safety.

The Kází, on the achievement of this great success, was likely to go mad. He speedily sent messengers, who reached us in Naishápúr and represented that Ahmad Níáltigín had taken im­mense riches from the Thákurs and tributaries. Enormous wealth had been obtained, but Ahmad had concealed the greater portion of it, and had sent only a little to the Court. The Kází went on to say that “his confidential agents had secretly accom­panied Ahmad, who knew not of their presence. Some accountants and the chief of the couriers were also there, and these had kept an account of all that he had exacted. This account he had now sent for the information of his Majesty, without the knowledge of that base dishonest man. Ahmad had also clandestinely sent men to Turkistan viâ Banjhír (Panjshír?) to procure Turkish slaves for him. That up to this time about seventy slaves (háftad o and) had been brought and others were expected. That he had made all the Turkománs who were there his friends, and they were disaffected; what his intentions are nobody knows, but he calls himself son of Mahmúd. Your slaves have duti­fully given the information. Your Majesty's will is supreme.”