The King himself being wholly illiterate, it became a maxim, with the learned men at court, to talk upon no subjects beyond the King's know­ledge. He was, however, so sensible of the dis­advantages under which he laboured, that he applied himself privately to study, and notwith­standing the difficulty of acquiring the knowledge of Persian, after he once bent his mind to it, he soon read all addresses, and made himself acquainted with the best authors in the language. After he had made such progress as to be able to take part in learned discourses, he encouraged literary subjects, and showed particular favour to all the eminent men of that age, particularly to Kazy Mowlana Kohramy, and Kazy Moghees-ood-Deen. He appointed the last of those learned men to explain the law to him; which he did, according to the true spirit, in every point upon which he was consulted. He did not, however, do it without fear and trembling, where it differed from the King's notions of good government.

The King, one day addressing himself to Kazy Moghees-ood-Deen, said, he wished to put a few questions to him on the subject of the law. As the King had not only never consulted the learned men on any former occasions, but had declared them all to be hypocrites and rogues, the Kazy was confounded, and replied, “I fear, by what your “Majesty proposes, that my last hour is come; if “so, and it be your Majesty's will, I am prepared to “die; but it will be only adding unnecessarily to “the crime, if I am to be punished for speaking “the truth, and according to the word of God.” The King asked why he was afraid. He replied, “If I speak the truth, and your Majesty is “offended, it may cost me my life, and if I speak “falsely, and your Majesty should ascertain the “truth from others, I shall then be deserving of “death.” The King told him to allay his appre­hensions, and to answer his questions in conformity with the law of the Prophet (on whom be the peace of God). — First question. “From what “description of Hindoos is it lawful to exact “obedience and tribute?” — Answer. “It is law-“ful to exact obedience and tribute from all in-“fidels, and they can only be considered as “obedient who pay the poll-tax and tribute “without demur, even should it be obtained by “force; for, according to the law of the Prophet, it “is written, regarding infidels, ‘Tax them to the “extent that they can pay, or utterly destroy them.’ “The learned of the faith have also enjoined the “followers of Islam, ‘To slay them, or to convert “them to the faith;’ a maxim conveyed in the “words of the Prophet himself. The Imam Hu-“neef, however, subsequently considers that the “poll-tax, or as heavy a tribute imposed upon “them as they can bear, may be substituted for “death, and he has accordingly forbidden that “their blood should be heedlessly spilt. So that “it is commanded that the Juzeea (poll-tax) and “Khiraj (tribute) should be exacted to the utter-“most farthing from them, in order that the “punishment may approximate as nearly as possi-“ble to death.” * The King smiled and said, “You may perceive, that without reading learned “books, I am in the habit of putting in practice, “of my own accord, that which has been enjoined “by the Prophet.” — Second question. “Is it “lawful to punish public servants who may be “guilty of taking bribes, or of defrauding the “government, in the same manner as if they had “committed theft, and were actually thieves?” — Answer. “If a public servant is handsomely “paid, according to the responsibility and labour “imposed on him, and he is then guilty of receiv-“ing bribes, or of extorting money by force from “those with whom he has business, it is lawful to “recover the same from him by any means which “the government may think fit; but it is unlawful “to deprive him of life or limb like a common “malefactor.”

The King replied, “In this particular, also, I “have acted in conformity with the law; for I “make a point of exacting, even by rack and the “torture, all such sums as are proved to have been “fraudulently obtained by the public servants.” — Third question. “Am I entitled to retain, as my “private property, the wealth I obtained during “my campaign against Dewgur, before I as-“cended the throne; or ought it to be placed in “the public treasury; and has the army any right “to a portion of that booty?” — Answer. “The “portion of the King, in that booty, is only one “share in common with every soldier who accom-“panied him on the expedition.”

The King was displeased at this reply; and said, “How can that be considered public property, or “belonging to the troops, which I obtained during “the time I was a general, and which was gained “through my own personal exertions?”

The Kazy replied, “Whatever the King may “have obtained by his individual exertion belongs “to him; but whatever is obtained by the exertion “of the troops, should be equally shared with them.” — Fourth question. “What portion of the above “property belongs of right to me individually, and “to my children?”

The Kazy said, inwardly, My fate is now certainly determined; for since the King was angry at the former reply, that which I must now give will be still more offensive.

The King said, “Speak! I spare your life.” The Kazy replied, “There are three modes in “which your Majesty may act.”

“1. If you mean to act with strict justice, “and according to the laws of the caliphs, you “will be content by retaining for yourself one “portion in common with others who shared in “the danger.

“2. If you would take a middle course, you “will retain for yourself a share equal to the “largest portion of the booty which has fallen to “the lot of any single officer in the expedition.”

“3. If your Majesty, on the other hand, “adopts the opinions which will be given probably “by such learned men who look out for passages “in the holy books, as authority in order to recon-“cile the minds of kings to despotic acts, you will “reserve for yourself out of that booty a portion “something greater than any other of the gene-“rals, and such as may be suitable to the splen-“dour and dignity of the crown; but I cannot “think that the King can found a plea to any “thing beyond this; your royal children may, also, “on the same grounds, each be allowed a portion, “either equal to a share of each common soldier, or “to the share of an officer of rank.” The King be­came angry, and said, “Do you mean to assert, “then, that the private expenses of my household, “and the money which is distributed in presents “and rewards, is done contrary to the law.” The Kazy replied, “When the King consults me on “points of law, I am compelled to answer accord-“ing to the written law of the Koran; but if you “ask me on the score of policy and government, “I can only say whatever you do is right; and “according to the custom of governments, the “more you accumulate and expend, the greater is “the splendour which attends your court and “your reign.” Upon this the King said, “I am “in the habit of stopping one months' pay for “three successive years, from every soldier who “neglects to appear at muster; I always make it “a rule, also, to extirpate every living soul of the “family of a person going into rebellion, and to “confiscate the whole of their property, in what-“ever country it may be. Do you mean to say, “also, that it is unlawful to exact fines from forni-“cators, thieves, and drunkards?”

The Kazy, overpowered by the language and manner of the King, got up, and went as far as the threshold of the hall, where he prostrated him­self, and as he rose pronounced, “Oh, King, all “that thou doest is contrary to law;” with this he absconded. The King retired in a great fury to the private apartments, while the Kazy, having reached his home, made his will, and sat patiently and resigned, awaiting the arrival of the execu­tioner.

On the following day, contrary to his expect­ation, the King sent for the Kazy, and received him with great kindness. He conferred on him a handsome gold embroidered vest, and a purse of 1000 tunkas, and said, “Although I have not had “the advantage of reading books like yourself, I “can never forget that I was born the son of a “Mussulman; and while I am quite prepared to “admit the truth of all you say, yet, if the “doctrines which you call law were put in prac-“tice, they alone would not answer the purpose of “government, and more particularly such a go-“vernment as this of Hindoostan. Unless severe “punishments were inflicted for crimes they “could never be checked; so that while I act “with rigour in all such cases, according to the “best of my judgment, I place reliance on God, “that, if I have erred, the door of mercy will be “open to me a repentant sinner.”