Malik Is'hák, (son of) 'Imádu-l Mulk, made a report to the Sultán that many of the soldiers were old and feeble, and unfit for duty. It was therefore expedient to replace them with young and efficient men. At this period 'Imádu-l Mulk was an old man, and Malik Is'hák discharged for him the duties of the díwán-i 'arz. When he made this report the Sultán observed it was a very proper one: when men grew old they should be set aside, and their places should be filled by their sons or strangers; no consideration whatever should be shown to these old men. “Now,” said he, “Your father is an old man, first turn him out of his office, and then I will remove all the old men from the service of the State.” Malik Is'hák was silenced.

The Sultán, in the kindness of his heart, then said: “If I remove the old and inefficient men, and appoint their sons or strangers in their stead, the poor old men will be greatly troubled, and will be reduced to distress in their old age. I do not approve of dismissing them, and putting their sons in their places. This is not a time for encouraging disobedient children. With age the heart becomes desolate, and if the old men are turned off and their sons succeed them, these sons may prove undutiful, and the hearts of their poor old fathers may break in their distress. Let an order therefore be promulgated that, when a soldier grows old and incapable, his son shall succeed him, as his deputy; if he has no son, his son-in-law, and failing any son-in-law, his slave shall represent him. The veteran may thus remain at home at ease, and the young ride forth in their strength.”

Addressing Is'hák, he said, “Do not make such reports. The Almighty does not take away his servants' sustenance because they are old, how then can I, his creature, dismiss my aged servants.” All the actions and words of Sultán Fíroz * * * were like unto this, and are worthy of a place in history. This humble author desires to write the Sultán's memoirs, but his gracious words and generous actions are so numerous that the author makes but slow progress towards his conclusion.

Ninth Mukaddama.—Transport of stone Obelisks.

After Sultán Fíroz returned from his expedition against Thatta, he often made excursions in the neighbourhood of Dehlí. In this part of the country there were two stone columns. One was in the village of Tobra, in the district (shikk) of Sálaura and Khiz-rábád, in the hills (koh-páyah); the other in the vicinity of the town of Mírat. These columns had stood in those places from the days of the Pándavas, but had never attracted the attention of any of the kings who sat upon the throne of Dehlí, till Sultán Fíroz noticed them, and, with great exertion, brought them away. One was erected in the palace (kushk) at Fírozabád, near the Masjid-i jama', and was called the Minára-i zarín, or Golden Column, and the other was erected in the Kushk-i Shikár, or Hunting Palace, with great labour and skill. The author has read in the works of good historians that these columns of stone had been the walking sticks of the accursed* Bhím, a man of great stature and size. The annals of the infidels record that this Bhím used to devour a thousand mans of food daily, and no one could com­pete with him. * * * In his days all this part of Hind was people with infidels, who were continually fighting and slaying each other. Bhím was one of five brothers, but he was the most powerful of them all. He was generally engaged in tending the herds of cattle belong to his wicked brothers, and he was ac­customed to use these two stone pillars as sticks to gather the cattle together. The size of the cattle in those days was in pro­portion to that of other creatures. These five brothers lived near Dehlí, and when Bhím died these two columns were left standing as memorials of him. * * * When Fíroz Sháh first beheld these columns, he was filled with admiration, and resolved to remove them with great care as trophies to Dehlí. * * *

Removal of the Minára-i zarín.—Khizrábád is ninety kos from Dehlí, in the vicinity of the hills. When the Sultán visited that district, and saw the column in the village of Tobra, he resolved to remove it to Dehlí, and there erect it as a memorial to future generations. After thinking over the best means of lowering the column, orders were issued commanding the at­tendance of all the people dwelling in the neighbourhood, within and without the Doáb, and all soldiers, both horse and foot. They were ordered to bring all implements and materials suitable for the work. Directions were issued for bringing parcels of the cotton of the Sembal (silk cotton tree). Quantities of this silk cotton were placed round the column, and when the earth at its base was removed, it fell gently over on the bed prepared for it. The cotton was then removed by degrees, and after some days the pillar lay safe upon the ground. When the foundations of the pillar were examined, a large square stone was found as a base, which also was taken out. The pillar was then encased from top to bottom in reeds and raw skins, so that no damage might accrue to it. A carriage, with forty-two wheels, was con­structed, and ropes were attached to each wheel. Thousands of men hauled at every rope, and after great labour and difficulty the pillar was raised on to the carriage. A strong rope was fastened to each wheel, and 200 men pulled at each of these ropes. By the simultaneous exertions of so many thousand men the carriage was moved, and was brought to the banks of the Jumna. Here the Sultán came to meet it. A number of large boats had been collected, some of which could carry 5,000 and 7,000 mans of grain, and the least of them 2,000 mans. The column was very ingeniously transferred to these boats, and was then conducted to Fírozábád, where it was landed and con­veyed into the Kushk with infinite labour and skill.

Account of the Raising of the Obelisk.—At this time the author of this book was twelve years of age, and a pupil of the respected Múr Khán. When the pillar was brought to the palace, a build­ing was commenced for its reception, near the Jámi' Masjid, and the most skilful architects and workmen were employed. It was constructed of stone* and chúnam, and consisted of several stages or steps (poshish). When a step was finished the column was raised on to it, another step was then built and the pillar was again raised, and so on in succession until it reached the intended height. On arriving at this stage, other contrivances had to be devised to place it in an erect position. Ropes of great thickness were obtained, and windlasses were placed on each of the six stages of the base. The ends of the ropes were fastened to the top of the pillar, and the other ends passed over the windlasses, which were firmly secured with many fastenings. The wheels were then turned, and the column was raised about half a gaz. Logs of wood and bags of cotton were then placed under it to prevent its sinking again. In this way, by degrees, and in the course of several days, the column was raised to the perpendicular. Large beams were then placed round it as shores, until quite a cage of scaffolding was formed. It was thus secured in an upright position, straight as an arrow, without the smallest deviation from the per­pendicular. The square stone, before spoken of, was placed under the pillar. After it was raised, some ornamental friezes of black and white stone were placed round its two capitals (do sar-i án), and over these there was raised a gilded copper cupola, called in Hindí kalas.* The height of the obelisk was thirty-two gaz; eight gaz was sunk in its pedestal, and twenty-four gaz was visible. On the base of the obelisk there were engraved several lines of writing in Hindí characters. Many Brahmans and Hindu devotees* were invited to read them, but no one was able. It is said that certain infidel Hindus interpreted them as stating that no one should be able to remove the obelisk from its place till there should arise in the latter days a Muhammadan king, named Sultán Fíroz, etc., etc.