The Ráí of Nagarkot withdrew into the keep of his stronghold, which was invested by the royal forces in double, nay, even in ten­fold lines. Manjaníks and 'arrádas were erected on both sides, and so many stones were discharged that they clashed in the air and were dashed to pieces. For six months the siege went on, and both sides exhibited great courage and endurance. At length fortune inclined to the Sultán. He was one day examining the fortress, when he perceived the Ráí standing on the top of his citadel. There he stood, in an attitude of humility, and stretch­ing forth his hand in sign of distress, he clasped his hands and bowed in subjection. When the Sultán observed this, he drew a handkerchief from his bosom, and, waving it kindly towards the Ráí, he signed for him to come down. The Mahtas of the Ráí assembled [and counselled surrender]. So the Ráí, throwing off his pride, came down from his fort, and, making apologies, cast himself at the feet of the Sultán, who with much dignity placed his hand on the back of the Ráí, and having bestowed on him robes of honour and an umbrella, sent him back to his fort. So the Ráí returned laden with presents which he had received from the royal treasury, and accompanied by several fine horses which had been given to him. Thus, by the favour of God, the Sultán became master of Nagarkot. When he left the fort, to return to his capital, the Ráí sent many offerings and horses of priceless worth. * * *

KISM III. — CONCERNING THE AFFAIRS OF THATTA AND THE SUBMISSION OF THE JÁM AND BÁBINIYA. ESTABLISHMENT OF THE TÁS-I GHARIYÁL.

* * * Four whole years passed after the Sultán's return from Lakhnautí, during which he stayed principally at Dehlí and attended to the affairs of his people, though from time to time he turned his thoughts towards the concerns of the people of Thatta. Whenever he spoke of this place he used to stroke his beard, and exclaim that it was a hundred thousand pities that his predecessor, Sultán Muhammad Sháh Tughlik, had failed in conquering it. From these indications the nobles and attendants clearly perceived that his thoughts were bent upon an expedition to that country. One day, in private consultation with his wazír, Khán-i Jahán, he disclosed the secret thoughts of his heart, saying, “What sort of men are they of Thatta, and are they exempt from apprehension, because they opposed the late Sultán when he entered their territory, and he ended his life before the contest was concluded? Often, during his illness, he looked at me and said, ‘Would that God would turn my sickness into health, so that I might subdue these people of Thatta! If God should please to take me, still this desire will remain constant in my heart.’” Sultán Fíroz recalled to the mind of the Khán-i Jahán how Sultán Muhammad had died without accomplishing this dearest wish of his heart; and went on to say that as God had made him the successor to Muhammad, had not, then, the duty of exacting vengeance de­volved upon him? The minister carefully pondered over the matter, and replied that the Sultán's views were right and ex­pedient. Two objects might be gained: First, it was a duty to carry out the testaments and precepts of predecessors; children and brethren are bound to be zealous in avenging their deceased relatives, and this duty is more especially incumbent on kings. Secondly, it is an obligation on kings that every year they should strive to subdue fortresses, for, as Sa'dí says,

“If a holy man eats half his loaf, he will give the other half to a beggar;
“But if a king conquers all the world, he will still seek another world to conquer.”

The minister being thus in accord with the wishes of the Sultán, he ordered the necessary preparations to be made for an expedition to Thatta. The ministers accordingly proceeded to inquire into the number of soldiers present and absent, and made a report of the numbers of horse and foot who were present, and of those who were absent. The report soon spread abroad that the Sultán meditated an expedition against Thatta. He had undertaken in the course of his reign several enterprizes, which had gratified his people, and they now eagerly came for­ward to join his army. When the muster was called, four, ten, and eleven fold of irregulars (ghair-wajh) appeared;* and the regulars (wajh-dár) through long tranquillity attended in great numbers with horses and arms. So the Sultán started for Thatta, accompanied by his nobles and followers.

Second Mukaddama.—March of Fíroz Sháh to Thatta.

Before the Sultán departed on his expedition he made pilgrim­ages to the saints and holy men who were buried near Dehlí, as other great kings had done before him, to invoke the assistance of their prayers. This was the usual practice of the Sultán. Whenever he was about to make a journey for a month or two, he used to visit the shrines of holy men and famous kings, to in­voke their aid and to cast himself on their protection, not trust­ing to his own power and greatness. [Account of his devotions and charities.]

The Sultán having thus discharged his religious duties, he placed himself at the head of his brave and numerous army, and turned towards Thatta. The author intends, in his fourth book, to give an account of the many servants who joined the royal army. In those days the author's father served in the minister's office (dar mahal-i díwán-i wizárat) among the great officials. The Sultán's army consisted of 90,000 cavalry and 480 elephants. The Khán-i 'azam, Tátár Khán, was now dead. The wazír, Khán-i Jahán, was left as viceroy in Dehlí [Tents and equip­age ]. When the Sultán started, he resolved to pay a visit to the shrine of Shaikh Farídu-d dín, at Ajodhan, and, on arriving at that town, he accomplished this object. When he reached the confines of Bhakkar and Siwistán, he issued an order for collecting all the boats of the country, and when as many as five thousand had been brought together, he placed them by thousands under the command of his principal officers, and the author's father had command of one division. The order was given to descend the river Sind, and in a few days they reached Thatta. The Sultán himself marched in company with a force along the hither bank of the river.

Third Mukaddama.—Descent of Sultán Fíroz on Thatta.

In these days the territory of Thatta was divided into two parts, one division lying on the hither (kirána) or Dehlí side of the river Sindh, and the other on the farther (guzárá) or Thatta side; both of them populated by a numerous and warlike people. At that time the Jám, brother of Ráí Unar, and Bábiniya, his brother's son, were masters of Thatta.* They made great show of their prowess and [collecting their forces they prepared for resist­ance ]. Mud forts had also been built in both divisions of Sind. The Jám, and Bábiniya the arrogant,* made ready for battle; the Sultán also, having approached Thatta, arrayed his forces, and a battle seemed imminent from day to day. But grain became scarce in the army of the Sultán. A pestilence also broke out among the horses, which was a very grievous calamity, and greatly disheartened the troops of every rank. Of the whole 90,000 horses which had marched with the Sultán, only one-fourth, at the utmost, remained alive. The dearness of grain caused great dismay; the price rose from two to three tankas a man, and even beyond that. When the men of Thatta saw these sufferings of their adversaries, the Jám and Bábiniya re­solved to seize the opportunity and to make an attack.

Fourth Mukaddama.—Engagement with the army of Thatta.

The Jám, and Bábiniya the arrogant, came forth from their fort with a large force of horse and foot, and drew up in array against the royal forces. When the Sultán heard of their advance, he also drew out his forces, and, upon examination, there proved to be hardly one-fourth cavalry. Famine also had broken down the vigour and spirit of his men. Still, like a valiant king, he made ready for battle, and arranged his forces in three divisions—a centre and two wings. The elephants were divided among the three divisions. He then put on his armour, and, baton in hand, rode through the whole array, en­couraging and cheering the men. This raised the spirits of his people and incited their devotion.