In no respect did the words of threats, or promises become established in the heart of that man of dark understanding, nor did advantages or menaces addressed to the heart (and indeed he who menaces offers the alternative of advantages) have place in the hearing of that obstinate, for from his large army and grandeur the desire of something like the conquest of the world had raised a phantom in his imagination; and he remained neglectful of the subtle principle that armies do not profit when the time has passed, and he had placed on the shelf of forgetful­ness the good maxim that “when fate comes the field of oppor­tunity is narrowed,” and had not read the divine order that “it is a duty imposed on me to give aid to the faithful;” and in the sight of his idolatry the commands of the law were the dreams of oppression, and the light of instruction showed the darkness of his perdition, and since in the sublime understanding of the sovereign which derived aid and support from the world of holiness, and the light of his wisdom exceeds and surmounts that splendour of the sun and moon.

If his light were to contend with the dawn,
Even his night would exceed the brilliancy of the day.
Gold would not be produced from earth by the power of the
sun,
Unless his wisdom had power over the sun.

When these circumstances were represented, and the intelli­gence of the declarations of that God-forsaken reached the blessed hearing, which was filled with gladness, the signs of dis­turbance overspread his auspicious countenance.

Conquest of Ajmír.

He accordingly prepared for an expedition against the Ráí, and mounted his steed, of which there is a poetical description. “The victorious army on the right and on the left departed towards Ajmír.” “When the Kola (natural son) of the Ráí of Ajmír, the vaunts of whose courage had reached the ears of far and near, heard of the approach of the auspicious standards and the victorious armies, he advanced for the purpose of fight­ing, and having adjusted the robe of slaughter and the arms of battle, marched on over hills and deserts with a well-equipped army, the number which cannot be conceived in the picture-gallery of the imagination.”

“When the crow-faced Hindús began to sound their white shells* on the backs of the elephants, you would have said that a river of pitch was flowing impetuously down the face of a mountain of blue.”

Description and attributes of elephants, spears, and arrows.— The army of Islám was completely victorious, and “an hundred thousand grovelling Hindús swiftly departed to the fire of hell.” The Ráí of Ajmír was taken prisoner during the action, but his life was spared. After this great victory, the army of Islám marched forward to Ajmír, where it arrived at a fortunate mo­ment and under an auspicious bird, and obtained so much booty and wealth, that you might have said that the secret depositories of the seas and hills had been revealed.”

Poetical description of fountains, gardens, birds, and flowers.— While the Sultán remained at Ajmír, “he destroyed the pillars and foundations of the idol temples, and built in their stead mosques and colleges, and the precepts of Islám, and the customs of the law were divulged and established.” The Ráí of Ajmír, who had managed to obtain his release, or at least, immunity from punishment, and whose “ancient hatred against the Musul-máns was deeply rooted and concealed in the bottom of his heart,” appears to have been detected in some intrigue, which is only very obscurely indicated, so that orders were issued for his death, and “the diamond-like sword severed the head of that abandoned wretch from his body.”

The Government of Ajmír conferred on the son of Ráí Pithaurá.*

“The son of Ráí Pithaurá, in whose qualities and habits the proof of courage and the indexes of wisdom were apparent, and who, both abroad and at home, exhibited familiarity with recti­tude, and prognostications of goodness, was appointed to the government of Ajmír.

* * * * *

The Conquest of Dehli.

After settling the affairs of Ajmír, the conqueror marched “towards Dehli (may God preserve its prosperity and perpetuate its splendour!) which is among the chief (mother) cities of Hind.” When he arrived at Dehli, he saw “a fortress which in height and strength had not its equal nor second throughout the length and breadth of the seven climes.” The army encamped around the fort. “A torrent of blood flowed on the field of battle, and it became evident to the chiefs that if they did not seek for safety from the sword of the king of the earth, and if they should deliver into the hands of Satan the time of option and the reins of good counsel, the condition of Dehli would be like that of Ajmír; so from the dread of kingly punishment, the Ráí and mukaddams of that country placed their heads upon the line of slavery, and their feet within the circle of obedience, and made firm the conditions of tribute (málguzárí) and the usages of service.”

The Sultán then returned “towards the capital of Ghazna (may God preserve it in prosperity!)” but “the army remained encamped within the boundary of Dehli, at the mauza of Indarpat (Indraprastha).”

The Government of Kohrám and Sámána.

The Government of the fort of Kohrám and of Sámána were made over by the Sultán to “Kutbu-d dín, on whose fortunate forehead the light of world-conquest shone conspicuous,” “and who by his lofty courage and pure faith without doubt was worthy of the kingdom and suitable for the throne of sovereignty; and by the aid of his sword of Yemen and dagger of India be­came established in independent power over the countries of Hind and Sind.” “He purged by his sword the land of Hind from the filth of infidelity and vice, and freed the whole of that country from the thorn of God-plurality, and the impurity of idol-worship, and by his royal vigour and intrepidity, left not one temple standing.” “He extinguished the flame of discord by the splendour of the light of justice, and the smoke of the darkness of oppression vanished from the face of the earth.”

The chiefs of the country around Kohrám came to pay their respects and acknowledge fealty, and he was so just and generous “that the name of Naushírwán and the tale of Hátim Táí were in course of oblivion.”

An assembly is commenced, a feast is held, and the sumptuous preparations described.—The merits of cup-bearers, wine, goblets, companions, flowers, hunting, horses, falcons, panthers, dogs, and huntsmen are poetically eulogized.

The flight of Jatwán and his*

Death in Battle.

“When the honoured month of Ramazán, 588 H., the season of mercy and pardon, arrived, fresh intelligence was received at the auspicious Court, that the accursed Jatwán, having admitted the pride of Satan into his brain, and placed the cup of chieftainship and obstinacy upon his head, had raised his hand in fight against Nusratu-d dín, the Commander, under the fort of Hánsí, with an army animated by one spirit.”

Digressions upon spears, the heat of the season, night, the new moon, morning, and the sun.—Kutbu-d dín mounted his horse, and “marched during one night twelve parasangs.” “The accursed Jatwán, when he heard the news of the arrival of the victorious armies, felt himself compelled to depart from under the fort,” and fled. “The soldiers of Islám came up to the army of Hind on the borders of Bágar; and although Jatwán saw there was no chance of successful opposition in battle, yet as he saw destruction impending on him from the throat of the dragon, and the road for flight was blocked up, and the standards of the State and royal victory were unfurled, yielding to the necessity of the case, and not at his own option,” he pre­pared for fight, and “the noise of the hautbois and shells con­founded the world, the thunder of the drums ascended to heaven, and the blast of the brazen clarions resembled the sounding trump (of resurrection.)”