The Sultán showed great liberality in his grants of revenue, and excited the cupidity of a host of expectants. To some he gave 10,000 tankas, to others 5,000, and to others 2,000, accord­ing to the respective ranks and claims of the different office-bearers. This method (of paying officials) was introduced by Sultán Fíroz, and remains as a memorial of him. In the reigns of former rulers of Dehlí it had never been the rule to bestow villages as stipends upon office-bearers. The author has under­stood from various historians that Sultán 'Aláu-d dín used to speak of this practice with disapprobation, and say that in every village granted there would be two or three hundred residents, all of whom would receive pay (from the grantee). Such a number of pensioners would give rise to pride and insubordination, and if they were to act in concert, there would be danger of rebellion. With these feelings there is no wonder that 'Aláu-d-dín refused to make grants of villages, and paid his followers every year with money from the treasury. But when Sultán Fíroz came to the throne, he dismissed such thoughts from his heart, and during the forty years of his reign he devoted himself to generosity and the benefit of Musulmáns, by distributing villages and lands among his followers. In the whole of these forty years not one leaf of dominion was shaken in the palace of sovereignty.* These facts are among the glories of his reign. * * *

Another law made by Fíroz Sháh was this: If an officer of the army* died, he was to be succeeded by his son; if he had no son, by his son-in-law; if he had no son-in-law, by his slave (ghulám); if he had no slave, by his nearest relation; and if he had no relations, by his wives. During the whole of his reign he made it a rule that, under all circumstances, the succession of every person should be clearly defined. * * *

* * * Unwise regulations had been made in former reigns, and the raiyats and subjects were oppressed in the payment of the revenue. Several writers told the author of this work that it was the practice to leave the raiyat one cow and take away all the rest. Sultán Fíroz made the laws of the Prophet his guide, acting zealously upon the principles they laid down, and pro­hibiting all that was inconsistent therewith. No demand in excess of the regular government dues was to be made, and the officer who made any such exaction was to make full reparation. Brocades, silks, and goods required for the royal establishments were to be purchased at the market price, and the money paid. * * * Such rules were made that the raiyats grew rich, and were satisfied. * * * Their homes were replete with grain, property, horses, and furniture; every one had plenty of gold and silver; no woman was without her ornaments, and no house was want­ing in excellent beds and couches. Wealth abounded and com­forts were general. The whole realm of Dehlí was blessed with the bounties of the Almighty.

While Fíroz Sháh was engaged at Dehlí in arranging the affairs of government, Khudáwand-záda, daughter of Sultán Tughlik Sháh, was also residing there with her husband, Khusrú Malik, in a palace which had belonged to the late Sultán Mu­hammad. Sultán Fíroz had made it his custom to go every Friday after prayers to pay a visit to Khudáwand-záda, and whenever he saw her he treated her with the greatest possible respect. She also, on her part, shewed every mark of respect to him. The Sultán and Khudáwand-záda used to sit down together in the robe-room; Khusrú Malik used to stand; and Dáwar Malik to sit behind his mother, Khudáwand-záda. When their conversation was over, the princess used to present pán, and the Sultán departed. So it went on every Friday. Under the decrees of God envy and rancour still lurk in the constitution of man, and so Khusrú Malik and Khudáwand-záda conceived the idea of hastening the end of Sultán Fíroz, and of killing him treacherously in the place where he was in the habit of visiting Khudáwand-záda on Fridays.

In the palace there was a long room, having two lateral chambers. These rooms Khusrú Malik filled with men armed from head to foot, and gave them instructions that when Khudá-wand-záda adjusted the garment round her head, they were to rush forth and cut off the Sultán's head. Khusrú Malik also concealed some more armed men under the floor of the outer gateway, who were directed to fall upon the Sultán and despatch him should he succeed in escaping from the inside of the palace. * * * When Friday came, the Sultán paid his accustomed visit, and sat down to converse as usual. Dáwar Malik, son of Khudá-wand-záda (but, as the author has been informed, by another husband than the base Khusrú Malik), sat behind his mother. He took no part in the plot, and when he saw the Sultán, he made signs that he should depart quickly and secure himself in his own palace. The Sultán took the hint and rose to depart. Khudáwand-záda pressed him to wait until the pán was served, but he said that Fath Khán was sick, and he must hasten away, but that he would come another day. The armed men in concealment were not informed of what passed, and so the Sultán escaped from the room. The men who were hidden in the gateway knew the Sultán had gone in, but they were unaware of his having come out, and so, by the grace of God, the Sultán got away safe from the house of Khudáwand-záda.

As soon as he got outside the house (into the court-yard), the Sultán raised a loud cry for his followers, but as it was Friday most of the nobles had gone back; Ráí Bhíru* Bhattí remained in attendance. When the Sultán came forth very excited, he cried out in a fierce tone, “Ráí Bhírú, give me the sword which thou hast in thine hand!” The Ráí perceived that he was in a state of great excitement, and replied, “I will draw my sword and will follow your Majesty; will you not proceed home?” With­out heeding what was said, the Sultán snatched the sword from the hands of the Ráí, and drew it; then getting safely away from the buildings of Sultán Muhámmad's harem, he mounted to the top of the kushk (palace). The princes and nobles were instantly summoned, and they surrounded the dwelling of Khusrú Malik and Khudáwand-záda. The armed men were brought forth, and, on being questioned, told all the truth of the matter. The Sultán asked if they were not aware of what had passed. They replied with one voice that the Almighty had closed the eyes of their perception, so that they were aware of the Sultán's going into the house, but did not know of his coming out.

When the facts were proved, the Sultán ordered Khudáwand-záda into retirement and settled an allowance upon her. She had very great wealth, by the power of which Khusrú Malik had hoped to effect his designs; all this was brought into the public treasury. Khusrú Malik was banished, and Dáwar Malik was directed to pay a visit to the Sultán at the beginning of every month, wearing an overcoat and slippers on his feet.*

Eighteenth Mukaddama.—Sultán Fíroz adopts a Khutba, including the names of former Sultáns for the public prayers of Fridays and Festivals. Account of the edicts issued by him.

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1. On the names used in the khutba.—It had been a rule among the Sultáns of Dehlí that the name of the reigning monarch only was mentioned in the prayers of Sabbaths and Festivals, and no reference was made to former Sultáns. When Sultán Fíroz came to the throne, they were about to follow the same rule, and to mention his name only in the khutba; but he disapproved of the omission of former kings, and ordered that a khutba should be said first in the names of former kings, and then one in which his own name should be mentioned. In accordance with this decree, the Sultáns in the following list were specially selected to be named in the khutba:—1. Sultán Shahábu-d dín Muhammad Sám; 2. Shamsu-d dín Altamsh; 3. Násiru-d dín Mahmúd; 4. Ghiyásu-d dín Balban; 5. Jalálu-d dín Fíroz; 6. 'Aláu-d dín Muhammad Khiljí; 7. Kutbu-d dín Mubárak; 8. Ghiyásu-d dín Tughlik Sháh; 9. Sultán Muhammad; 10. Fíroz Sháh. Two names were selected to be mentioned after that of Sultán Fíroz Sháh; viz., 1. Muhammad bin Fíroz Sháh; 2. 'Aláu-d dín Sikandar Sháh; and till the end of the reign these names were mentioned in the prayers. * * *