[Text, p. 238.] Muhammad Sháh Malik Júná, son of Tughlik, selected the fort of Deogír as a central point whereat to establish the seat of government, and gave it the name of Daulatábád. He removed the inhabitants of Dehlí thither with their wives and children, and many great and good men removed thither and were buried there. Ellora is only a short distance from this place. At some very remote period a race of men, as if by magic, excavated caves (nakkáb) high up among the defiles of the mountains. These rooms (khána) extended over a breadth of one kos. Carvings of various designs and of correct execution adorned all the walls and ceilings; but the outside of the moun­tain is perfectly level, and there is no sign of any dwelling (khána). From the long period of time these pagans remained masters of this territory, it is reasonable to conclude, although historians differ, that to them is to be attributed the construc­tion of these places.

[Text, p. 293.] Muhammad Mu'azzam, although a prince of great intelligence and penetration, was led by pernicious coun­sellors into opposition to his father's wishes, and this conduct became the source of much suffering to himself and displeasure to the ruler of the State. For a long time His Majesty, loth that such conduct should become known, closed his eyes to the Prince's proceedings. During the siege of Bíjápúr some persons were caught carrying secret messages to Sikandar ('Ádil Sháh); these men were put to death. Some officers also, suspected of evil intentions, Mumín Khán, commandant of artillery, 'Azíz Afghán, Multifát Khán, second bakhshí, and the cunning Bin-drában, were expelled from the army on the 18th of Shawwál. The Prince's destiny grew dark, and wisdom and foresight quite forsook him. During the investment of Haidarábád he allowed himself to be deluded by some promise of Abú-l Hasan, and at last sundry written communications, which passed between the trenches and the fort of Golkonda, fell into the hands of Fíroz Jang. Other proofs were also available of the Prince's treachery. The Khán, that very night, laid these documents before the King, who was now well convinced of the Prince's wilfulness, whatever doubts he might have entertained before. Hayát Khán, dárogha of the Prince's díwán-khána, was sent for and ordered to direct his master to send his troops to oppose Shaikh Nizám Haidarábádí, who was about to make a night attack on the camp. Ihtimám Khán, it was said, would guard the Prince's tents during the absence of his own people. This order was obeyed.

The next morning, according to order, the Prince, Mu'izzu-d dín, and Muhammad 'Azím,* attended the darbár. His Majesty, after taking his seat, told them that Asad Khán and Bahramand Khán had something to communicate to them in the chapel. No sooner had the Princes entered this place than their arms were taken from them. As soon as a tent could be pitched, they were removed into it. His Majesty withdrew to the seraglio by the private entrance, and there, wringing his hands, and with many symptoms of grief, he exclaimed that the labour of forty years had fallen to the ground!

Guards were placed round the tent, under the orders of Ihtimám Khán. Mutasaddís seized all the Prince's property, which, however, was but as a drop of water in the ocean. Ihtimám was invested with the title of Sardár Khán, and raised from the command of 1000 to that of 1500.

[Text, p. 341.] Neither the Prince nor his sons had been, when first confined, permitted even to unbind the hair of their heads. This treatment lasted six months. Khidmat Khán, Názir, em­boldened by his long service under this King and under his father, remonstrated most vehemently against this severity (no other dared to speak in the Prince's favour), and His Majesty relented. As time wore on, the King's wrath grew less, his paternal feel­ings resumed their sway, and he daily sent his blessing by Sardár Khan to this second Joseph, imprisoned like Jonas, desiring him to be satisfied with this much until the Father of all Mercies moved his heart to put an end to his sufferings. Strange to relate, Sardár Khán one day told the King that His Majesty could order the Prince's release when he thought fit so to do. “True,” replied the King, “but Providence has made me ruler of the habitable world. The oppressed appeals to me against his oppressor, and expects redress. This son of mine has endured some hardships at my hands, in expiation of certain worldly offences, but the hour has not yet come for me to release him; his only hope is in God. Let him therefore be hopeful, so that he may not lose all hope in me, nor appeal against me to God, for should he do so, what refuge would be left to me?”

Fate had decreed that Muhammad Mu'azzam should adorn the throne; wherefore the King, that personification of all virtues, resolved to draw the Prince from the state in which he had been kept, and let his light shine on the people. That his mind might not bow down under the weight of grief, the rigours of confinement were gradually made less. On one occasion, when the King marched from Badrí, all the tents were ordered to be left standing for the Prince's recreation. He was permitted to wander from one to the other, enjoying the luxuries each different place afforded, and refreshing body and mind. The Prince observed to the officers who had charge of him that he longed to behold His Majesty, and that the sight of such places could not satisfy that wish. At length, when the news of the Prince's mother having died in the capital was received, His Majesty caused a tent of communication to be pitched between the díwán-i khás and the Prince's tent, where the monarch repaired in person with the virtuous Princess Zínatu-n Nisá Begam, and offered the usual consolations.

Some time after this, on the 4th of Zí-l ka'da, Mu'azzam had the honour of paying his respects to the King, who desired him to perform his mid-day prayers in his presence. When His Majesty went to the mosque on Fridays, the Prince was to pray in the private chapel. Permission was also granted him to visit occasionally the baths in the fort; at other times he might wander among the parterres and tanks of the Sháhábád gardens. Thus by degrees was broken the barrier between father and son. Khwája Daulat received orders to fetch the Prince's family from the capital.*

[Text, p. 519.] After the conclusion of the holy wars which rescued the countries of the Dakhin from the dominion of the pagans, the army encamped at Ahmadnagar on the 16th of Shawwál, in the 50th year of the reign. A year after this, at the end of Shawwál, in the 51st year of the reign, the King fell ill, and consternation spread among people of all ranks; but, by the blessing of Providence, His Majesty recovered his health in a short time, and once more resumed the administration of affairs. About this time the noble Sháh ('Álam) was appointed governor of the province of Málwá, and Prince Kám Bakhsh governor of that of Bíjápúr. Only four or five days had elapsed after the departure of their royal highnesses, when the King was seized with a burning fever, which continued unabated for three days. Still His Majesty did not relax in his devotions, every ordinance of religion was strictly kept. On the evening of Thursday, His Majesty perused a petition from Hámidu-d dín Khán, who stated that he had devoted the sum of 4000 rupees, the price of an elephant, as a propitiatory sacrifice, and begged to be permitted to make over this amount to the Kází Mullá Haidar for distribution. The King granted the request, and, though weak and suffering, wrote with his own hand on the petition that it was his earnest wish that this sacrifice should lead to a speedy dissolution of his mortal frame.