When the Sultán founded these institutions for the public benefit he settled some rich and well cultivated villages upon them, to provide for their expenses. Allowances were also granted to learned men and Kurán readers. The author has understood from the best authority that the sum of thirty-six lacs of tankas out of the revenues of the kingdom were appro­priated to the payment of wages (idrár), and that 4,200 afflicted persons received these monthly allowances. * * *

Sixteenth Mukaddama.—Festivals.

Sultán Fíroz used to keep the 'íds, the Shab-i barát, and the Nau-roz (New Years Day) as public festivals. * * *

Every Friday, after public service, parties of musicians from the four cities,* athletes, and story-tellers, amounting in all to about three thousand persons, used to attend at the palace.

Eighteenth Mukaddama.—Inventions or new contrivances.

The Tás-i Ghariyál has already been described in the eighteenth Mukaddama of the Third Book, etc., etc.

First Mukaddama.—The Tonsure of Fíroz Sháh.

The Sultán showed great respect to Shaikhu-l Islám 'Aláu-d dín and Shaikhu-l Islám Farídu-d dín Ajodhaní. As long as he lived he paid much attention to the elders of religion, and towards the end of his reign he himself became a shaveling (mahlúk).* * * * In the year 776 H. (1374 A.D.), the Sultán went on a pilgrimage to the tomb of Sálár Mas'úd Ghází at Bahráích. He stayed there some time, and one night the spirit of Sálár Mas'úd appeared to him in a dream,* and stroked his own beard with his hand, thereby intimating to the Sultán that age was prevailing over him, and that he must prepare for death. When he returned from the visit, many of the kháns and amírs, out of love for the Sultán, performed the tonsure.

Second Mukaddama.—Suppression of unlawful practices.

Abuses which had pressed upon the people in revenue matters, mal-practices in the administration of public business, and breaches of the Holy Law were all forbidden. One of these (last) was the painting of portraits in the private apartments of kings. It was held right among monarchs to have painted chambers to gratify their eyes in retirement, but Fíroz Sháh, in his fear of God, prohibited the painting of portraits as con­trary to the Law, and directed that garden scenes should be painted instead.

Former kings used to have ornaments of brass and copper, silver and gold, in opposition to the Law; these he interdicted. They had also used plates and drinking vessels of metal; these also were forbidden, and he used only stone and earthenware table furniture. Pictures on banners and ensigns were also for­bidden.

Learned and holy men were also present in the Court of the Sultán, and whatever they objected to as being unlawful in the col­lection of taxes he forbad, even though it diminished the revenue. They brought to the notice of His Majesty several abuses which had sprung up in former reigns, and among them was that of dángána. Merchandize that had paid the regular zakát, after being passed, was carried off to the zaríba, again weighed, and an impost of one dáng per tanka levied. A large sum was thus raised. Merchants, both natives and strangers, were sorely vexed with the proceedings at the dángána office, for they were subjected to annoyances and delays by the officials, and were quite helpless. In the city of Dehlí there was an unlawful impost called mustag-hall —a ground rent levied from houses and shops, which pro­duced annually 150,000 tankas. It was also called kirá-zamín, or ground rent. There was another unlawful tax called jazárí, levied from butchers, at the rate of twelve jítals for every ox they killed, and this brought a considerable sum to the treasury. The Rozí was an impost upon traders. When traders, native or foreign, brought grain, salt, sugar, or other goods into Dehlí, laden upon bullocks,* the customs officers used to seize these animals for a day and send them to old Dehlí. In this old city there were seven fortifications (hisár), built by famous sovereigns; but these buildings were old and falling to decay, and they fur­nished an inexhaustible supply of bricks. The trader's animals were sent to this place for a day (roz) by the government officials, and had to convey one load of bricks from thence to Fírozábád. No merchant who came to Dehlí was allowed to depart until his animals had rendered this service. This made traders reluctant to come to the city, and, consequently, grain and salt began to grow dear.

The facts of these various imposts were brought to the know­ledge of his Majesty and were fully explained. The case of a trader was reported who had brought in three mans of cotton, which was carried to the dángána zaríba and detained. The offi­cials would not take three dángs proffered in payment, nor would they let it pass. While it was thus detained it caught fire and was burnt. Such was the hardship on traders. The rozí also was so oppressive that traders kept away from the city, and com­modities rose in price. The mustaghall, or ground rent, was levied from all classes;—from widows and the very poorest people, so that it bore very hardly upon them.

The Sultán, in his benevolence, * * * called to his presence the elders and learned men, the magistrates and revenue officers, and examined them upon these subjects. The doctors and elders all gave their opinion, which they supported by quotations from books of authority, that these imposts were opposed to the Law. So the Sultán ordered the abolition of them all. Kází Nasru-llah, who was the Kází of the army, was mounted on an ele­phant, and was sent out to read publicly the royal proclamation of abolition. * * * The author of this work, who was then under Múr Khán, was present and heard this proclamation read. The numbers of people who crowded to hear it exceeded all computation. * * * The author has been informed that the loss incurred by the abolition of these imposts amounted to thirty lacs of tankas per annum. This abolition was proclaimed in 777 H. (1375 A.D.).

A report was brought to the Sultán that there was in Dehlí an old Brahman (zunár dár), who persisted in publicly performing the worship of idols in his house; and that the people of the city, both Musulmáns and Hindus, used to resort to his house to worship the idol. This Brahman had constructed a wooden tablet (muhrak), which was covered within and without with paintings of demons and other objects. On days appointed, the infidels went to his house and worshipped the idol, without the fact be­coming known to the public officers. The Sultán was informed that this Brahman had perverted Muhammadan women, and had led them to become infidels. An order was accordingly given that the Brahman, with his tablet, should be brought into the presence of the Sultán at Fírozábád. The judges and doctors and elders and lawyers were summoned, and the case of the Brahman was submitted for their opinion. Their reply was that the provisions of the Law were clear: the Brahman must either become a Musulmán or be burned. The true faith was declared to the Brahman, and the right course pointed out, but he refused to accept it. Orders were given for raising a pile of faggots before the door of the darbár. The Brahman was tied hand and foot and cast into it; the tablet was thrown on the top and the pile was lighted. The writer of this book was present at the darbár and witnessed the execution. The tablet of the Brahman was lighted in two places, at his head and at his feet; the wood was dry, and the fire first reached his feet, and drew from him a cry, but the flames quickly enveloped his head and consumed him. Behold the Sultán's strict adherence to law and rectitude, how he would not deviate in the least from its decrees.