In the sciences of palmistry and physiognomy* he was unequalled in his time or age. One of the keen glances of his exalted understanding did an immense deal of work. As, for instance, it decided without difficulty the enlistment of recruits, the merits of horses about to be purchased, and their price, the appreciation of valuable articles, (as the knowledge of the kinds and worth of precious stones), and the selection of them. It was equally available when he was listening to the subjects of despatches, territorial and revenue, individual* applications, newspapers, (Ukhbar), and in issuing immediate replies, to every suitor, and to every one of these various and conflicting details. His pro­found knowledge also of the quality and value of arms, and instruments of war, occasioned him no trouble, but came to him as it were instinctively. To his strength of memory thousands of praises are justly due; for, although former great and mighty kings, and rulers, had the advantage of learning on their side, yet God, the true preserver,* never endowed any of them with the clear intellect and memory of Hydur.— Verses. “Every man is made for his work;” “the ability to perform his part being implanted by nature in his mind.”

One day, a religious quarrel took place between the Shiahs and the Soonnis, and the dispute had advanced, from the tongue and words, to hands and daggers, when the Jasoos, or spies, of the government reported the whole to Hydur. The Nawaub ordered both parties to be brought before him, and then said to them, “What foolish dispute is this; and why do you bark like dogs at each other?” The Soonni here replied, “Protector of the World, this spiteful man was presumptuous, in speaking of the successors of the last of the prophets, Muhammad, (on whom, and on his family and companions, be peace); the stars of the firmament of religion; and he even went so far as to use abusive language towards them, and your slave, at hearing him, felt as though a thorn had been broken in his heart.” The Shiah was next asked, in the same way, and he, according to the tenets of his false religion, said “Abubukr Sideek, the first Khálif, did so and so to Moortuza Alí, and Omr, the second Khálifah, did so and so, in regard to the lovely Fatima, and frequently ill-treated her. Knowing this, therefore, why are the descendents of the sons of Hussein to speak respectfully of such men.” The Nawaub, in his wisdom, not wishing to hurt the religious feelings of either party, asked the Shiah, “Are those persons whom you reproach, alive?” The Shiah answered, “No.” The Nawaub then, with the anger natural to his disposition, said to him, “He is a man who declares his opinion of the good, or evil, of another before his face, not behind his back. Do you not know that back-biting is unlawful? And I should think that, as you act in this manner, you must also be base born.* If you ever again waste and destroy your time and that of the Sirkar in such an irreverent, wicked dispute, you may rely on it a camel bag* and a mallet will be ready for you.”*

One day, in Hydur’s court or assembly, people of both these sects, (Soonnis and Shiahs,) were present; and one of the Soonnut Jumaut related an anecdote of a traveller, who was proceeding on a journey on horseback. It happened, that the road was very miry, and, all at once, the hoofs of the horse sunk in a quagmire, and he stuck fast. The horseman, therefore, dismounted, and seizing the bridle, began to pull him out; saying, “Come forth, by the truth of the Sideek Abubukr!” The horse, however, did not move. He then said, “By the established justice of Huzrut* (Omr,) Farook, come forth!” But the horse made no movement. He then said, “By the strength of the understand­ing of Huzrut Osman, step forward.” The horse, however, still remained stock still. At length, he exclaimed, “By the might and valour of the great Moortuzvi, or Moortuza, (Alí), step on!” The moment he said this, the horse, plunging, came out of the mud. The horseman, now drawing his sword, said, “O horse, thou art become a heretic! (Rafizi), thou art of no use to me;” and with one stroke of his sword he cut off his legs. On hearing this story, the Nawaub* smiled, and said, “A won­derful fool this man must have been! Did he not know that he who was the strongest brought the horse out of the mire!”

Sometimes he was fond of sporting his wit,* or of joking, with his associates or companions, particu­larly with Alí Zumán Khan. At the time the Souba of Sura was conquered, the Nawaub, one day mounted his horse to look at the city, and rode through the streets and lanes. Now it is the fashion of the city, that there are many tombs in front of the doors of the houses, and also in the streets or roads. The Nawaub, therefore, asked those who were with him, how these tombs became placed in the middle of the town. Those persons replied, that, apparently, the whole space had been formerly waste land; but now, men seeing that God’s people were pro­tected, and the peasantry encouraged, by His High­ness, they had assembled from all parts and had built the city. The Nawaub said, “A truce to your compliments! Do you not know, that these men and women died fighting for their houses.”*

The word Lowndika, which means the son of a slave girl, a term much in use among the Dukkanees, was also continually on the tongue of the Nawaub, and, if he was angry with any one, he called him by this name; but, it was also used as an endear­ing, fond, appellation, to which was attached great favour; until, one day, Alí Zumán Khan, by infer­ences and hints represented to him that the word was low, discreditable, and not fit for the use of men of knowledge, and rank. The Nawaub smiled, and said, “O friend, you and I are both the sons of slave women, and the two Husseins only, on whom be good wishes* and Paradise, (or acceptance with God,) are the sons of a Bibi, or lady.” These words highly pleased those who were present, and they fully agreed with him, for this reason, that the title of the illustrious mother* of those great men is the lady or Queen of both worlds.*