The institution of the Muhammadi year which is thirteen years more than, or exceeding that of the Hijri, it being reckoned from the conclusion of the prophet’s office, and the commencement of the duties of his mission (the office of prophet and that of a par­ticular mission are considered distinct) being pre­viously arranged and ready, was now made current throughout the whole extent of the Sultán’s dominions. In this year Gholám Alí Khán, Nuhnoo Mean and others, who in the year 1198, Hijri, were sent to the Sultán of Room (Constantinople), with presents, worthy of the two Sultáns, such as new muskets, fabricated in the Sultán’s arsenal, ten lakhs of rupees newly coined, valuable cloths, with gold and jewels, of great value, selected from all the departments of the state;* now returned from thence having fully obtained the objects of their mis­sion, with a sword and shield, ornamented with jewels, and friendly and congratulatory letters from the Vuzírs or ministers of the foot of the Mussulman Throne, (the Sultán of Room is apparently con­sidered the head of the Muhammadan powers or states)* and having presented themselves to the Sultán, they there detailed the circumstances of their mission, stating that the presents sent (to Constantinople) were all approved and accepted, but that among the warlike weapons none were so much esteemed and admired by the Sultán of Room as the rockets of which there were none in that country. The Sultán now, therefore, accord­ing to the suggestions of the Vuzírs of Room, and the advice of his faithful Amírs, collected all the treasures of the state, or rather assumed the pomp and splendour of royalty,* and directed the forma­tion of a throne of gold, ornamented with jewels of great value in the shape of a tiger, a figure from the first most approved by the Sultán. English and French artisans, also of the greatest talents were assembled and constantly employed in casting metal or brass guns* and the manufac­ture of muskets; they also made scissors, pen-knives, hour-glasses, pocket-knives with many blades, &c. so that in the course of a month, one gun and five or six muskets of the best kinds were completed. The Sultán’s manufactories were called Tara Mundul* and were established in four places, one in the Capital, another at Bangalore, the third at Chitul Droog, and the fourth at Nuggur; the chief part of the Sultán’s time was, however, spent in collecting and enlisting men for his horse and foot, but notwithstanding this, the Amírs and Kháns of old times, whom the late Nawáb had allured to his service from all cities and countries, at the expense of hundreds of thousands of pounds, were now all at once cast down from rank and power, and the honour of the Sultán’s confidence; and low bred, vulgar, young men were appointed in their places. The Karwan Bashiaun, that is the chief merchants and horse-dealers, &c. on account of low prices or the want of demand for their goods, abandoned trade and those persons who were willing to take up a musket and a pair of pistols were entered in the cavalry, and those who opposed this innovation were deprived of their rank and dismissed. As the confidence of the Sultán was chiefly placed in artillery and muskets, as the most efficient descriptions of arms, the brave men who excelled at* the handling of the sword and spear lost heart, and some cavalry officers were appointed and compelled to enlist men for the Jysh and Uskur horse and foot, who were ignorant of the rules and qualifications necessary for these divisions of the service, and consequently in a short time, confusion and ruin appeared in the fundamental regulations of the government and kingdom. About this time Kotubuddín Khán, Dowlut Zai, Alí Ruza, called Arkati, and Muhammad Ghiaus, companions and friends of the Sultán and his Amírs were des­patched as embassadors to Hydurabád with valua­able presents and friendly letters, the object of which was to strengthen the foundations of con­cord and amity, and that each should aid and sup­port the other in all territorial and fiscal measures, and also to strengthen these relations by the ties of kindred and marriage, purely with regard to the interests of Islám. When the embassadors were admitted to the honour of an audience by Nizám Alí Khán, they presented the cloths and valuable jewels, and in private and in a friendly manner, represented, that, to the enlightened mind of the Nizám, it must be evident that rank and greatness in this world did not possess the quality of dura­tion, and that its pleasures were always in a state of change, or evanescence;* that it was known to all that the whole of the countries of the Dukkun and Telingana, was formerly in the powerful grasp of a fortunate man of the Bahmuni race, and that from the terror of the sword of that prince, the face of the territory of Islám was freed from the thorns and brambles of infidel opposition. At this time, therefore, that a Muhammadan Padishah or King should accord with and make friends of faithless infidels, and then cause them to lay violent hands on the territory and wealth of Mussulmans, and the helpless inhabitants to be burned with the fire of persecution, would certainly meet reproba­tion both from God and man, and moreover that this dishonourable conduct would be the cause of shame and retribution at the last day;— that it would be better, therefore, that the dust of enmity and revenge should be allayed by the pure water of peace and that the military and peace­able classes should not be disturbed, or their faith shaken for the enjoyment of pomp and state a few days; at best a very short time— that for the sake, of their country and religion they should fold up the carpet of enmity to each other, and strengthen the foundations of friendship and regard, by the rites of matrimonial connexion, that united in repelling and conquering the infidels, they might so use their best endeavours that the whole of the Mooslim population, the poor, the peasantry, and strangers might repose on the couch of safety and comfort, and pass their time in prayer for the long continuance of the reigns of the Kings of Islám. This address from the able and eloquent embassador, although it made him (the Nizám) smile like the full blown rose, yet, as the sentences of the letter included the mention of matrimonial connexion, he, excited by his folly, became angry and gave these joy dispensing words no place in his envious mind, and considering the term Náík which belonged to the Sultán’s forefathers as discreditable, and relationship with him a disgrace, according to the advice of his foolish women, he turned his face aside from the true path and dismissed the Eelchi, or embassador, without the attainment of his object. A detail of the disputes and quarrels which occurred at the time when Kotubuddín Khán returned is not entered in this book.

It is not to be omitted here, that the Nizám entertained this vain and absurd opinion, that except himself, no one of the princes of the Dukkun was of noble lineage, and on his own nobility and greatness he gave himself these airs,— did he not know that the term Náík in the language of the Rajas of Hind, signifies a chief of courage and renown? and even omitting this, the Náíkwar tribe is not distinct from the four tribes;*— that they should be considered low and vulgar. In truth in his birth the Sultán was not in any wise inferior to the others, (that is the Nizám and his family;) he was not born of a low woman, and as for his claim to consideration on the score of wealth, grandeur, state and power, he had a long and powerful arm, and in courage and ability he was unequalled. Some ignorant men who deny the respectability of the surname of his ancestors, have fallen into a great error. Do they not know that the power of the Almighty, the truly and only powerful, is infinite? that he can select any one he pleases and make him great in both worlds, and in this lower world can exalt him to the highest pinnacle of rank and station. It appears as if they knew nothing of the History of Timúr Gorkan Sáhib Kiran (Tamerlane), from whom the powerful dynasty of the emperors of Hind is derived; what was his origin, and what did he become!— It appears also, as if they had never heard of Hussein Kango the first of the Sultáns of the Bhamunia dynasty, and who was styled Hussein Sháh Bhamani, and of whom it is related, that after his death the blazing lightning passed round the enclosure or precinct, (or rather performed the Towwáf*) of his tomb, the marks of the passage of which still remain, and who he was? Good God is it possible that on the strength of worldly power and distinction, low fellows boast of their noble descent and men of the dregs of the people, falsely claim to be Shaíkhs and Syuds, (the noblest families or tribes among the Mussulmans) and consider no one equal to themselves!— Verse— “Low birth is hidden by wealth and station.”— “The golden veil con­ceals the ugliness of the old courtesan.”