That night, while Ghází Malik was at Indarpat, most of the nobles and chief men and officers came forth from the city to pay their respects, and the keys of the palace and of the city gates were brought to him. On the second day after the battle he proceeded with a great following from Indarpat to the palace of Sírí. He seated himself in the Hazár-sutún, and, in the presence of the assembled nobles, wept over the unhappy fate which had be­fallen Kutbu-d dín and the other sons of 'Aláu-d dín, his patron, * * and gave thanks to God for the victory he had gained. Then he cried with a loud voice, “I am one of those who have been brought up under 'Aláu-d dín and Kutbu-d dín, and the loyalty of my nature has roused me up against their enemies and de­stroyers. I have drawn my sword, and have taken revenge to the best of my power. Ye are the nobles of the State! If ye know of any son of our patron's blood, bring him forth imme­diately, and I will seat him on the throne, and will be the first to tender him my service and devotion. If the whole stock has been clean cut off, then do ye bring forward some worthy and proper person and raise him to the throne; I will pay my allegi­ance to him. I have drawn my sword to avenge my patrons, not to gain power and ascend a throne.” * * * The assembled nobles unanimously replied that the usurpers had left no scion of the royal stock in existence. The murder of Kutbu-d dín and the supremacy of Khusrú and the Parwárís had caused disturbances, and had stirred up rebels in every direction. Affairs were all in confusion. They then added, “Thou, O Ghází Malik, hast claims upon us. For many years thou hast been a barrier to the Mughals and hast prevented their coming into Hindustán. Now thou hast done a faithful work, which will be recorded in history; thou hast delivered the Musulmáns from the yoke of Hindus and Parwárís; thou hast avenged our benefactors, and hast laid every one, rich and poor, under obligation. * * * All we who are here present know no one besides thee who is worthy of royalty and fit to rule.” All who were present agreed with one acclaim, and, taking him by the hand, they conducted him to the throne. He then took the title of Sultán Ghiyásu-d dín, * * * and every one paid him due homage. * * *

Sultán Ghiyásu-d dín Tughlik Sháh ascended the throne in the palace of Sírí in the year 720 H. (1320 A.D.) * * * In the course of one week the business of the State was brought into order, and the disorders and evils occasioned by Khusrú and his unholy followers were remedied. * * * The people in all parts of the country were delighted at his accession. Rebellion and dis­affection ceased, peace and obedience prevailed. * * * On the day of his accession, he ordered all the surviving relatives of 'Aláu-d dín and Kutbu-d dín to be sought out, and he treated these ladies with all due respect and honour. The daughters of 'Aláu-d dín he married into suitable families. He severely punished the men who unlawfully married Khusrú to the widow of Kutbu-d dín three days after her husband's murder. The maliks, amírs, and other officers of his predecessors, he confirmed in their possessions and appointments. When he attained the throne, his nobleness and generosity of character made him dis­tinguish and reward all those whom he had known and been con­nected with, and all those who in former days had showed him kindness or rendered him a service. No act of kindness was passed over. * * * His eldest son* showed great elevation of character. To him he gave the title of Ulugh Khán, with a royal canopy, and he declared him his heir apparent. To his four other sons he gave the titles respectively of Bahrám Khán, Zafar Khán, Mahmúd Khán, and Nusrat Khán. Bahrám Abiya he honoured with the name of brother, and the title Kishlú Khán. To him also he entrusted Multán and Sindh. Malik Asadu-d dín, his brother's son, he made Náíb Bárbak, and Malik Baháu-d dín, his sister's son, he made 'ariz-i mamálik (muster­master), with the territory of Sámána. * * * The excellence of his government is said to have inspired this verse of Amír Khusrú's—

“He never did anything that was not replete with wisdom and sense.
He might be said to wear a hundred doctors' hoods under his crown.”

* * * In the generosity of his nature, he ordered that the land revenues of the country should be settled upon just principles with reference to the produce. * * * The officers of the Exchequer were ordered not to assess more than one in ten, or one in eleven upon the iktá's, and other lands, either by guess or computation, whether upon the reports of informers or the statements of valuers. They were to be careful that cultivation increased year by year. Something was to be left over and above the tribute, so that the country might not be ruined by the weight of taxa­tion, and the way to improvement be barred. The revenue was to be collected in such a way that the raiyats should increase their cultivation; that the lands already in cultivation might be kept so, and some little be added to them every year. So much was not to be exacted at once that the cultivation should fall off, and no increase be made in future. Countries are ruined and are kept in poverty by excessive taxation and the exorbitant demands of kings. The Hindus were to be taxed so that they might not be blinded with wealth, and so become discontented and rebellious; nor, on the other hand, be so reduced to poverty and destitution as to be unable to pursue their husbandry.* * * *

In the year 721 H. (1321 A.D.) the Sultán sent his eldest son, Ulugh* Khán, with a canopy and an army against Arangal and Tilang. Several of the nobles and officers, both of the old and new dynasty, were sent with him. The prince set out with great pomp, and when he arrived in Deogír, the officers and forces of that place joined, and marched with him to Tilang. Awe of the majesty of the Sultán, and fear of Ulugh Khán, drove Laddar Deo and all the ráís and mukaddims to seek shelter in the fortresses; they never dreamed of opposing the Khán (in the field). He arrived at Arangal, and invested the mud fort. He then sent some of his officers to spoil the land of Tilang, to collect plunder, and bring in forage. They brought in spoil and fodder in abundance, and the army pushed on the siege in full confidence. The mud fort and the stone fort of Arangal were both garrisoned with numerous Hindus, who had gathered in muniments from all quarters. Maghribís, 'arádas, and manjaníks were brought into use. Sharp conflicts daily oc­curred. Fire was discharged* from the fort, and many were killed on both sides; but the army of Islám had the advantage, the garrison was reduced to distress, and the mud fort was on the point of being taken. They resolved to surrender, and Laddar Deo the Ráí, with mukaddims, sent basíths to Ulugh Khán to make terms. They offered treasure and elephants and jewels and valuables, and begged that the Khán would accept these with tribute, as Malik Náíb Káfúr had done in the reign of 'Aláu-d dín, and would then retire. The Khán would grant no terms, but resolutely determined to reduce the fort and capture the Ráí. So the basíths returned disappointed and dejected.