Targhí, the accursed, had been placed in ambush with his tumán. His Mughals mounted the trees and could not see any horse moving up to support Zafar Khán. When Targhí ascertained that Zafar Khán had gone so far in pursuit of the Mughals without any supporting force in his rear, he marched after Zafar Khán, and, spreading out his forces on all sides, he surrounded him as with a ring, and pressed him with arrows. Zafar Khán was dismounted. The brave hero then drew his arrows from the quiver and brought down a Mughal at every shaft. At this juncture, Katlagh Khwája sent him this message, “Come with me and I will take thee to my father, who will make thee greater than the king of Dehlí has made thee.” Zafar Khán heeded not the offer, and the Mughals saw that he would never be taken alive, so they pressed in upon him on every side and despatched him. The amírs of his force were all slain, his elephants were wounded, and their drivers killed. The Mughals thus, on that day, obtained the advantage, but the onslaught of Zafar Khán had greatly dispirited them. Towards the end of the night they retreated, and marched to a distance of thirty kos from Dehlí. They then continued their retreat by marches of twenty kos, without resting, until they reached their own confines. The bravery of Zafar Khán was long remembered among the Mughals, and if their cattle refused to drink they used to ask if they saw Zafar Khán.* No such army as this has ever since been seen in hostile array near Dehlí. 'Alau-d dín returned from Kílí, considering that he had won a great victory: the Mughals had been put to flight, and the brave and fearless Zafar Khán had been got rid of without disgrace.

In the third year of his reign 'Aláud-d dín had little to do beyond attending to his pleasures, giving feasts, and holding festivals. One success followed another; despatches of victory came in from all sides; every year he had two or three sons born, affairs of State went on according to his wish and to his satis­faction, his treasury was overflowing, boxes and caskets of jewels and pearls were daily displayed before his eyes, he had numerous elephants in his stables and seventy thousand horses in the city and environs, two or three regions were subject to his sway, and he had no apprehension of enemies to his kingdom or of any rival to his throne. All this prosperity intoxicated him. Vast desires and great aims, far beyond him, or a hundred thousand like him, formed their germs in his brain, and he entertained fancies which had never occurred to any king before him. In his exaltation, ignorance, and folly, he quite lost his head,* form­ing the most impossible schemes and nourishing the most extra­vagant desires. He was a man of no learning and never asso­ciated with men of learning. He could not read or write a letter. He was bad tempered, obstinate, and hard-hearted, but the world smiled upon him, fortune befriended him, and his schemes were generally successful, so he only became the more reckless and arrogant.

During the time that he was thus exalted with arrogance and presumption, he used to speak in company about two projects that he had formed, and would consult with his companions and asso­ciates upon the execution of them. One of the two schemes which he used to debate about he thus explained, “God Almighty gave the blessed Prophet four friends, through whose energy and power the Law and Religion were established, and through this establishment of law and religion the name of the Prophet will endure to the day of judgment. Every man who knows himself to be a Musulmán, and calls himself by that name, conceives himself to be of his religion and creed. God has given me also four friends, Ulugh Khán, Zafar Khán, Nusrat Khán, and Alp Khán, who, through my prosperity, have attained to princely power and dignity. If I am so inclined, I can, with the help of these four friends, establish a new religion and creed; and my sword, and the swords of my friends, will bring all men to adopt it. Through this religion, my name and that of my friends will remain among men to the last day like the names of the Prophet and his friends.” * * * Upon this subject he used to talk in his wine parties, and also to consult privately with his nobles. * * * His second project he used to unfold as follows; “I have wealth, and elephants, and forces, beyond all calculation. My wish is to place Dehlí in charge of a vicegerent, and then I will go out myself into the world, like Alexander, in pursuit of conquest, and subdue the whole habitable world.” Over-elated with the success of some few projects, he caused himself to be entitled “the second Alexander” in the khutba and on his coins. In his convivial parties he would vaunt, “Every region that I subdue I will intrust to one of my trusty nobles, and then proceed in quest of another. Who is he that shall stand against me?” His companions, although they saw his * * * folly and arro­gance, were afraid of his violent temper, and applauded him. * * * These wild projects became known in the city; some of the wise men smiled, and attributed them to his folly and ignorance; others trembled, and said that such riches had fallen into the hands of a Pharaoh who had no knowledge or sense. * * *

My uncle 'Aláu-l Mulk, kotwál of Dehlí, through his extreme corpulence, used to go (only) at the new moon to wait upon the Sultán, and to take wine with him. On one occasion the Sultán began to consult him about these two extravagant delusions. 'Alau-l Mulk had heard how the king used to talk about these pro­jects at his feasts, and how the guests used to coincide with him, and refrain from speaking the truth through fear of his hot tem­per and violence. When the questions were put to him by the Sultán, he said, “If your Majesty will order the wine to be re­moved, and all persons to withdraw except the four nobles, Ulugh Khán, Zafar Khán, Nusrat Khán, and Alp Khán, I will then open my mind to your Majesty.” The Sultán gave the order * * * and 'Aláu-l Mulk, after apologizing for his boldness, said “Religion, and law, and creeds, ought never to be made subjects of discussion by your Majesty, for these are the con­cerns of prophets, not the business of kings. Religion and law spring from heavenly revelation; they are never established by the plans and designs of man. From the days of Adam till now they have been the mission of Prophets and Apostles, as rule and government have been the duty of kings. The prophetic office has never appertained to kings, and never will, so long as the world lasts, though some prophets have discharged the func­tions of royalty. My advice is that your Majesty should never talk about these matters. * * * Your Majesty knows what rivers of blood Changíz Khán made to flow in Muhammadan cities, but he never was able to establish the Mughal religion or institutions among Muhammadans. Many Mughals have turned Musulmáns, but no Musulmán has ever become a Mughal.” * * * The Sultán listened, and hung down his head in thought. His four friends heartily approved what 'Aláu-l Mulk had said, and looked anxiously for the Sultán's answer. After awhile he said * * * “From henceforth no one shall ever hear me speak such words. “Blessings be on thee and thy parents, for thou hast spoken the truth, and hast been loyal to thy duty. But what dost thou say about my other project?” 'Aláu-l Mulk said, “The second design is that of a great monarch, for it is a rule among kings to seek to bring the whole world under their sway * * * but these are not the days of Alexander * * * and where will there be found a wazír like Aristotle?” * * * The Sultán replied, “What is the use of my wealth, and elephants and horses, if I remain con­tent with Dehlí, and undertake no new conquests? and what will be said about my reign?” 'Aláu-l Mulk replied that “there were two important undertakings open to the King, which ought to receive attention before all others * * * One is the conquest and subjugation of all Hindustán, of such places as Rantambhor, Chitor, Chanderí, Málwa, Dhár, and Ujjain, to the east as far as the Sarú, from the Siwálik to Jálor, from Multán to Damríla,* from Pálam to Lohor and Deopalpúr; these places should all be reduced to such obedience that the name of rebel should never be heard. The second and more important duty is that of closing the road of Multán against the Mughals.” * * * Before closing his speech, 'Aláu-l Mulk said “What I have recom­mended can never be accomplished unless your Majesty gives up drinking to excess, and keeps aloof from convivial parties and feasts. * * * If you cannot do entirely without wine, do not drink till the afternoon, and then take it alone without com­panions.” * * * When he had finished the Sultán was pleased, and commending the excellence of the advice which he had given, promised to observe it. He gave him a brocaded robe of honour with a gold waistband weighing half a man, ten thousand tankas, two horses fully caparisoned, and two villages in in'ám. The four Kháns who were present added to these gifts three or four thousand tankas, and two or three horses with trappings. The advice which 'Aláu-l Mulk had given was greatly praised by all the wazírs and wise men of the city. This happened while Zafar Khán was alive, upon his return from Siwistán, before he went to fight with Katlagh Khwája.