Julal-ood-Deen Feroze Khiljy was celebrated during his reign for many amiable qualities, and particularly for his mercy and benevolence. He hardly ever punished a fault among his dependents, and was never known to lay violent hands on the property of his wealthy subjects, as is too often the case with despotic monarchs. He was in the habit of associating familiarly, even after his accession, with his former acquaintances, and joining their parties, and drinking wine in moderation with them, the same as before.

The following persons are those whom he ho­noured with his personal friendship, and who were among his principal private associates:—

Mullik-Taj-ood-Deen Koochy.
Mullik-Fukhr-ood-Deen Koochy.
Mullik-Eiz-ood-Deen Ghoory.
Mullik Kurra Beg.
Mullik-Noosrut Subbah.
Mullik-Ahmud Hubeeb.
Mullik-Kumal-ood-Deen, Abool Maaly.
Mullik-Nusseer-ood-Deen Kohramy.
Mullik-Saad-ood-Deen Muntuky.*

These persons were distinguished as well for their courage and sense as for their wit and good humour.

The following learned men were also frequently admitted to the King's private parties:—

Taj-ood-Deen Eeraky.
Ameer-Khoosrow.
Khwaja-Hussun.
Moveiud Deewana.
Ameer-Arslan Kulamy.
Yekhtyar-ood-Deen Yaghy.
Baky Khuteer.

All these were distinguished for their erudition, and were authors of works of poetry, of history, or of science.

These parties were usually enlivened by the best singers, such as Ameer Khassa, and Humeed Raja; and the best instrumental performers; such as

Mahomed Shah Hutky.
Futtoo Shah.
Nusseer Khan.
Behroze.

Ameer Khoosrow hardly allowed a party to take place, without having prepared some new poetry or song for the occasion, for which he was usually rewarded on the spot. During the time Julal-ood-Deen Khiljy held the office of Aariz-ool-Moomalik, in the reign of the late King (Kei-kobad), he settled a pension on Ameer Khoosrow; but now having appointed him librarian, he was raised to the rank of an ameer, and was permitted to wear white garments, a distinction confined to the blood-royal, and to the nobles of the court. In the second year of his reign, Mullik Jujhoo, the nephew of Gheias-ood-Deen Bulbun, at the instigation of Ameer Ally the master of the robes, who held the government of Oude under the new title of Hatim Khan, assumed royal privileges in his government of Kurra, caused new coin to be struck, and a white canopy to be placed over his head, and proclaimed himself King, under the title of Sooltan Moogheis-ood-Deen. He was joined by most of the nobles of the house of Bulbun, as well as by several rajas of consequence in that quarter. With these reinforcements, he had the boldness to march towards Dehly.

Julal-ood-Deen Feroze, hearing of these events, appointed his son the Prince Arkully Khan, with a select body of Khiljian cavalry, to proceed in advance, himself following with the main army, against the rebels. Arkully Khan encountered the enemy about twenty-five miles from the city, and repulsed them after an obstinate engagement. Several omras were made prisoners during the pursuit, among whom was Ameer Ally, the go­vernor of Oude. These were placed on camels, with boughs of trees hung round their necks, and in that condition sent to his father. When Julal-ood-Deen Feroze saw them, he instantly ordered them to be unbound, to have a change of linen given them, and an entertainment to be provided; and having called them before him, repeated a verse to this purpose: “Evil for evil is easily “returned, but he only is great who returns good “for evil.” They were then commanded to retire, in full assurance of his forgiveness. Jujhoo, some days after, being taken by the zemindars, was sent prisoner to the King, who instead of condemning him to death, as was expected, gave him a free pardon, and sent him to Mooltan, where he had a handsome establishment for life.

The King's lenity was universally condemned by the Khiljy chiefs, who strongly recommended him to adopt the policy of Gheias-ood-Deen Bul-bun, never to pardon a traitor. They said, at all events, the rebels should be deprived of sight, to deter them from further mischief, and as an ex­ample to others. If this were not done, they as­serted, that treason would soon raise its head in every quarter of the empire; and, should the Moguls once gain the superiority, they would erase the very name of Khiljy out of Hindoostan. The King answered, that what they said was cer­tainly according to the ordinary rules of policy; but, my friends, said he, “I am now old, and I “wish to go down to the grave without shedding “more blood.”

The King's mistaken lenity seems to have soon produced the effect which these chiefs foresaw. Clemency is a virtue which descends from God; but the degenerate children of India of that age did not deserve it. The King's sentiments having become public, no security was any longer found. The streets and highways were infested by thieves and banditti. Housebreaking, robbery, murder, and every other species of crime, was committed by many who adopted them as a means of sub­sistence. Insurrections prevailed in every province; numerous gangs of freebooters interrupted com­merce, and even common intercourse. Add to which, the King's governors neglected to render any account, either of their revenues or of their administration.

The Khiljy chieftains, deeply affected by these proceedings, did not hesitate to refer the whole blame to their sovereign. They even began to consult about deposing him, and raising to the throne Mullik Taj-ood-Deen Koochy, a man of some influence, and of great promptness and reso­lution. For this purpose they met one day at his house, and, in their cups, began openly to talk of assassinating the King, and even went so far as to dispute which of them should have the glory of striking the blow. While in this situation, one of the company privately withdrew, and, running to Julal-ood-Deen Feroze, repeated circumstantially every particular of what had passed. The King immediately sent a guard to surround the house, which seized the conspirators, and brought them before the King. He upbraided them with their treason, and having drawn his sword, threw it on the ground, and challenged the boldest of them to wield it against him; but they fell on their faces, and remained silent and confounded. One of them, however, Mullik Noosrut, who had more assurance and presence of mind than the rest, told the King, that words uttered by men in a state of intoxication were but as the empty air. “Where “shall we ever find,” said he, “so good and gra-“cious a sovereign; or where can the King hope “to obtain such faithful servants, should he con-“demn us for a little unguarded sally?” The King, pleased with this mode of treating the affair, smiling, called for wine, and after giving him a cup with his own hand, dismissed the whole, not without severely reproaching them with their con­duct. *

The execution of the Dervish Siddy Mowla is one of the most remarkable events in this reign. This event has been thus transmitted to us through the histories of Zeea Burny and Sudr Jehan, of Guzerat.

Mullik Fukhr-ood-Deen Kotwal, of Dehly, died about this time. His death reduced to poverty many of the ancient families of the time of Gheias-ood-Deen Bulbun, which he had long supported at his own private expense. Among others, were 12,000 readers of the Koran, and some thousand domestic dependents. All these looked to Siddy Mowla for their maintenance. According to Sheikh Ein-ood-Deen Beejapoory, this holy man, in the character of a religious mendicant, had tra­velled from Joorjan, in Persia, to the west, where he visited various countries, and had kept company with men famous for piety and learning. He then returned, and eventually came to Hindoostan to visit Sheikh Fureed-ood-Deen, Shukr-Gunj, with whom he resided for some time. In the reign of Gheias-ood-Deen Bulbun, having an inclination to see Dehly, he took leave of his friend, who stren­uously advised him to cultivate no intimacy with the great men of the court, telling him, such con­nection would, in the end, prove fatal to him.

Siddy Mowla arrived at Dehly, and instituted an academy, and a house of entertainment for tra­vellers, fakeers, and the poor of all denominations, turning none away from his door. Though very religious, and brought up in the Mahomedan faith, yet he adopted some particular doctrines of his own, which caused him to neglect attendance at public worship. He kept no women, nor slaves, and lived upon rice only; yet his expences, in charity, were so great, that, as he never accepted of any pre­sents, men were astonished whence his finances were supplied, and actually believed that he under­stood the science of alchemy. After the death of Gheias-ood-Deen Bulbun, he became still more extravagant, not only bestowing larger sums in charity, but expending more profusely in his enter­tainments, which were now frequented by all the great men of the city. He made nothing of be­stowing 2000 or 3000 pieces of gold to relieve the wants of any noble family in distress. In short, he displayed more magnificence in his feasts than the princes themselves. Some idea may be formed of his charities when we find it asserted, that he expended daily, upon the poor, about 1000 maunds of flour, 500 maunds of meat, 200 maunds of sugar, besides rice, oil, butter, and other ne­cessaries in proportion. The populace usually crowded his gates daily in such numbers that it was scarcely possible to pass; besides which, the King's sons, and other princes of the court, re­sorted to him with their retinues, and spent whole days and nights either in festivity or in philoso­phical conversation. To these expences (after the death of Fukhr-ood-Deen Kotwal) the Dervish Siddy Mowla added the maintenance of the nu­merous dependents of the Kotwal. At this time, also, Kazy Julal-ood-Deen Kashany, a man of in­triguing disposition, having obtained the entire confidence of Siddy Mowla, began to inspire the philosopher with views of ambition. He told him, that the people looked on him as sent from God to deliver the kingdom from the tyranny and oppres­sion of the Khiljies, and to bless Hindoostan with a wise and just government.