Verse.
When the day becomes dark to any man,
He does that which is hurtful to him.

When he said to the stony-hearted Ilmās Beg “In spite of my old age and the weakness due to fasting I came so far,* even yet will not your cruel brother's heart induce him* to get into a boat and come to me?” Ilmās Beg answered “my brother is unwilling to receive the Sulān empty handed* and with reserve.

“If thou goest empty handed to visit a Sheikh,
Thou wilt get no profit, nor wilt thou even see him.”

179. He is busy selecting elephants and valuables and goods to present, and is quite occupied in that service* and he has been preparing food for breaking your fast, and to do honour to the arrival of his guest, and is now awaiting the honoured coming of the Sulān, so that he may be distinguished among his peers by the honour derived from the royal visit.” The Sulān all this time was occu­pied in reading the sacred volume; they reached the river's bank by the time of afternoon prayer and he took his seat in the place they had made ready for him to sit in, and ‘Alāu-d-Dīn having got every thing ready* came with a great gathering to pay his respects to the Sulān and fell at his feet.* The Sulān smiling, with affection and kindness and love smote him a gentle blow on the cheek, and addressing him with great shew of fondness and clemency and warm-heartedness, began to give him words of counsel, and was talking to him affectionately and lovingly, reassuring him in every possible way, and seizing the hand of Malik ‘Alāu-d-Dīn was drawing him near. At this moment when the Sulān laid hold of his beard, and, kissing him, was shewing him marks of his special favour, and* had given his hand into his, ‘Alāu-d-Dīn seizing the Sulān's hand firmly, wrenched it, and gave a signal to a party of men who were confederate and had sworn together to murder the Sulān. Then Maḥmūd Sālim who was one of the scum of Sāmāna, aimed a blow with his sword at the Sulān and wounded him; on receiving that wound the Sulān made for the boat crying out as he ran: “Thou wretch ‘Alāu-d-Dīn, what is this thou hast done!” At this juncture one Ikhti-yāru-d-Dīn who had been a particular protégé of the Sulān ran behind him and inflicted a second wound which killed him; he then cut off his head and brought it to ‘Alāu-d-Dīn.* By Alāu-d-Dīn's orders, the head of the unfortunate oppressed and martyred monarch was placed upon a spear and carried round Kaṛṛa and Manikpūr: from thence they took it to Oudh; and the body- 180. servants of the Sulān who were in the boat were all put to death, some of them threw themselves into the river, and were drowned in the ocean of destruction. Malik Fakhru-d-Dīn Kūchī fell into their hands alive and was murdered. Malik Aḥmad Chap having made prisoners of the Sulān's army brought it to Dihlī and* pending the arrival of Arkalī Khān from Multān (he was the worthy son of the Sulān and fitted to succeed him in the kingdom) as a temporary measure, with the co-operation of Malika-i-Jahān, seated Qadr Khān the youngest son of the Sulān, upon the throne of Dihlī, with the title of Ruknu-d-Dīn Ibrāhīm. The Amīrs and Maliks of Jalālu-d-Dīn's party came one and all to swear allegiance to him at his accession. He retained the name of King for one month. Malik ‘Alāu-d-Dīn lost no time,* but on the very day of the assassination of the Sulān, made open display of the insignia and emblems of royalty, and raising the imperial canopy over his own head* was addressed as Sulān and* in the middle of the rainy season marching unin­terruptedly he made straight for the metropolis of Dihlī, and showering dīnārs and dirhems like rain over the heads of the populace, and pelting the people in the streets great and small with golden missiles from balistae and slings,* came to his own garden on the banks of the Jumna and alighted there. Day by day the Amīrs of the Jalālī faction joined themselves to him and swore allegiance to him, and by the hope of the red gold, all regret for Jalālu-d-Dīn was completely effaced from their black hearts.

Liberality is the alchemy* of the copper of faults;
Liberality is the remedy for all pain.

It is said that by the day when Sulān ‘Alāu-d-Dīn reached Badāon sixty thousand sowārs had joined his standard, Malik Raknu-d-Dīn Ibrāhīm seeing that he had not the power to resist him went to Multān to Arkali Khān, with certain chosen Amīrs who remained faithful after the massacre (of Jalālu-d-Dīn), and the whole of the kingdom fell under the dominion of ‘Alāu-d-Dīn.

The kingdom is God's and greatness is His. The massacre of 181. Sulān Jalālu-d-Dīn took place in the seventeenth of the month of Ramaẓān in the year 694 H. (A.D. 1294) and the duration of his reign was seven years and some months.

Verses.
Hast thou seen the acts of the tyrant heaven and its star,
Mention it not; what is the heaven, its revolution, or its
arched vault?
How is it that the revolving heaven has cast the sun of the
kingdom headlong into the dust,
Dust be on the head of his sun of glory.

Sulān Jalālu-d-Dīn had a taste for poetry, and Amīr Khusrū after the death of Mu‘izzu-d-Dīn Kaiqubād, came into the service of the Sulān Jalālu-d-Dīn, and was honoured by being selected as an intimate companion, and was made Qur'ān-keeper to the Sulān, he was presented every year with the robes of honour which were reserved for the Amīrs of the Sulān* and were tokens of special distinction and peculiar trust.

In this same category were Amīr Ḥasan and Muīd Jājarmī and Amīr Arslān Kātibī and Sa‘d-i-Maniqī and Bāqī-i-Khaīb and Qāẓī Mughī of Hānsī, who is one of the most learned men of the time of Jalālu-d-Dīn and wrote a Ghazal in nineteen metres* of which this is the opening:—

Two pearly ears, a stately form, two lovely cheeks, with
fresh youth dight,
Thy glory is the fairy's pride, a fairy thou, at glory's
height.

And the rest of the learned men used to keep the Sulān's assembly embellished and adorned with the jewels of poems, and delicate points of learning and philosophy, and the following few verses are the offspring of the Sulān's genius:—

182. I do not wish those flowing locks of thine to be entangled
I do not wish that rosy cheek of thine (with shame) to burn.
I wish that thou one night unclothed may'st come to my
embrace
Yes, loud I cry with all my might, I would not have it
hidden.

And at the time when he was besieging Gwāliār he built a pavilion and a lofty dome* and wrote this quatrain as an inscrip­tion for that building:—

Quatrain.
I whose foot spurns the head of heaven,
How can a heap of stone and earth augment my dignity?
This broken stone I have thus arranged in order that
Some broken heart may haply take comfort from it.

And Sa‘d Maniqī and the other poets he ordered to point out to him the defects and beauties of this composition. They all praised it exceedingly and said! It has no fault, but he replied: You are afraid of hurting my feelings, I will point out its defect* in this quatrain:

It may be some chance traveller may pass by this spot
Whose tattered garment is the satin mantle of the starless
sky;*
Perchance from the felicity of his auspicious footsteps
One atom may fall to my lot: this will suffice me.