[Text, vol. i. p. 468.] The Firingís had formed a commer­cial settlement at Húglí, twenty kos from Rájmahál in Bengal. In former times they had obtained the grant of a parcel of land for the stowing of their merchandize and for their abode. There they built a strong fort, with towers and walls, and furnished it with artillery. They also built a place of worship which they call “church” (kalísá). In course of time they overstepped the sufferance they had obtained. They vexed the Musulmáns of the neighbourhood, and they harassed travellers, and they exerted themselves continually to strengthen their settlement. Of all their odious practices this was the worst:—In the ports which they occupied on the sea-coast, they offered no injury either to the property or person of either Muhammadans or Hindús who dwelt under their rule; but if one of these in­habitants died, leaving children of tender age, they took both the children and the property under their charge, and, whether these young children were saiyids, or whether they were bráh-mans , they made them Christians and slaves (mamlúk). In the ports of the Kokan in the Dakhin, and on the sea-coast, wherever they had forts and exercised authority, this was the custom of that insolent people. But notwithstanding the notoriety of this tyrannical practice, Musulmáns and Hindús of all tribes went into their settlements in pursuit of a livelihood, and took up their abode there. They allowed no religious mendicant (fakír) to come into their bounds. When one found his way in unawares, if he were a Hindú he was subjected to such tortures as made his escape with life very doubtful; and if he were a Musulmán he was imprisoned and worried for some days, and then set at liberty. When travellers passed in, and their baggage was examined for the custom-duties, no leniency was shown if any tobacco was found, because there are regular licensed sellers of tobacco, and a traveller must not carry more than enough for his own use. Unlike a Hindú temple, their place of worship was very conspicuous, for tapers of camphor were kept burning there in the day-time. In accordance with their vain tenets, they had set up figures of the Lord Jesus and Mary (on our Prophet and on them be peace!), and other figures in wood, paint and wax, with great gaudiness. But in the churches of the English, who are also Christians, there are no figures set up as idols. The writer of these pages has frequently gone into that place, and has conversed with their learned men, and records what he has observed.

Reports of the unseemly practices of these people reached the Emperor, and when Kásim Khán was sent to Bengal as Governor, he received secret orders to suppress them, and to take their fortress. Kásim Khán accordingly proceeded to Húglí and laid siege to it. The detail of his skilful arrange­ments and strenuous exertions would be of great length; suffice it to say that, by the aid of boats, and by the advance of his forces both by land and water, he brought down the pride of those people, and subdued their fortress after a siege of three months. Nearly 50,000 raiyats of that place came out and took refuge with Kásim Khán. Ten thousand persons, Firingís and raiyats perished in the course of the siege. Four­teen hundred Firingís, and a number of persons who had been made Christians by force, were taken prisoners. Nearly ten thousand persons, innocent raiyats and captives of those people, were set free. More than a thousand Musulmáns of the Imperial army fell in the course of the siege.

[Text, vol. ii. p. 2.] The attempt to write an epitome of the fifty years' reign of this illustrious monarch is like trying to measure the waters of the sea in a pitcher; the affairs of the last forty years in particular are a boundless ocean, which authors have shrunk from committing to the thread of narrative. But for all this, the writer of these pages has resolved that to the best of his ability, and with the most active exertion, after the most exhaustive in­quiry and complete investigation, he will narrate some events capable of narration which he has heard from the tongues of men advanced in years, which he has fully verified by inquiries from men in office and from the writers of official despatches, and by the evidence of his own eyes during this period of time. Like plagiarists of no ability, he commits one fact out of a hundred to his crude relation, and offers his petition to his intelligent critics and well-informed readers, that if, from his feeble grasp of the thread of narrative, any discre­pancies should appear between the earlier and later portions of his work, or if any trifling variations from other histories should appear, they will hold him excused, because in trustworthy books even discrepancies are found arising from varying versions (of the same occurrence).

Birth of Aurangzeb.

[Text, vol. ii. p. 3.] Aurangzeb was born in the year 1028 A.H. (1619 A.D.) at Dhúd,* which is on the frontiers of the súba of Ahmadábád and Málwá, whilst his father was súbadár of the Dakhin.

Illness of Sháh Jahán.

[vol. ii. p. 4.] On the 7th Zí-l hijja, 1067 A.H. (Sept. 8, 1657 A.D.), (the Emperor Sháh Jahán, called after his death) Firdaus makání, was attacked with illness, which turned out to be strangury. This produced much derangement in the government of the country, and in the peace of the people. Dárá Shukoh looked upon himself as heir to the throne, and even in the time of his father's health he had held the reins of government. But he had fallen into ill repute through having imbibed the heretical tenets of the Súfís. He had declared infidelity (kufr) and Islám to be twin brothers, and had written treatises on this subject; he had also associated himself with Bráhmans and Gosains. Seizing the opportunity (of his father's illness), he took the direction of State affairs into his own hands, and having exacted from the ministers their pledges not to publish what passed in council, he closed the roads of Bengal, Ahmadábád, and the Dakhin against messengers and travellers. But when the intelligence of his officious meddling had spread abroad through the provinces by the dák-chauki (post), a strong adverse feeling was shown by the amírs, zamíndárs, and raiyats, and also by the unruly spirits who sought for a field of action. Turbulent men from every corner and quarter, and men eager for a fray, in every province and country, raised their heads in expectation of strife.

When intelligence of these proceedings reached Muhammad Shujá' in Bengal, and Muhammad Murád Bakhsh in Ahmad-ábád, each of them, vying with the other, had coins struck and the khutba read in his own name. Shujá', with a large force, marched against Bihár and Patna, and the news of his move­ments was carried to the capital. Sháh Jahán had from the very first shown great partiality and affection for Dárá Shukoh, and generally, in all matters, had done his best to gratify his son. Now that he was ill, and no longer master of himself, he was more than ever inclined to gratify Dárá and yield to his wishes. Dárá Shukoh looked with an eye of apprehension upon the talents of Prince Aurangzeb, and was made uneasy by the vigour and wisdom which he displayed. So, by various argu­ments, he induced his father to recall to Court the nobles and generals who were engaged with Aurangzeb in the siege of Bíjápúr. When this evil news became known, the prosecution and completion of the siege of Bíjápúr was prevented. Aurang-zeb made an arrangement with Sikandar 'Ádil Sháh of Bíjápúr, and accepted from him a promise to pay a tribute of a kror of rupees in cash and goods as the price of peace. He then raised the siege of Bíjápúr, and proceeded to Khujista-bunyád (Aurangábád). After this he learned that Dárá Shukoh, with the intention of getting possession of the treasure of Sháh Jahán, had left Dehlí, and had gone to Ágra.

Defeat of Muhammad Shujá'.

[vol. ii. p. 5.] On the 4th Rabí'u-l awwal, 1068 A.H. (1st December, 1657), Dárá Shukoh sent Rája Jai Singh, and several other amírs, with an army under the command (of his son) Sulai-mán Shukoh against Muhammad Shujá'. When the Rája with the vanguard arrived near Benares,* Muhammad Shujá' prepared his forces for battle, and having got possession of several boats, he advanced to give battle to the Rája, and halted a kos and a half from him. Next day the Rája moved from his ground early in the morning before sunrise, and while Muhammad Shujá' was yet asleep under the influence of wine, the Rája attacked him. Roused from his slumber, the incautious and careless Prince found that all was lost. He made a hurried flight with some of his servants and companions to a boat, and made his escape. All his camp and treasure, artillery, and matériel, was plundered, and fell into the hands of the Rája. After this defeat, Muhammad Shujá' did not return to Bengal, and that country fell into the possession of the officers of Dárá Shukoh. A number of his servants and companions were taken prisoners, and were carried off by the Rája to Ágra. Dárá Shukoh had them paraded round the city; afterwards he put some of them to death, and of many others he had a hand amputated.

March against Murád Bakhsh.

[vol. ii. p. 6.] * On the same day that Sulaimán Shukoh and Rája Jai Singh were sent against Muhammad Shujá', Mahárája Jaswant Singh and Kásim Khán, with the royal artillery and with several thousand horse and some guns of their own, and attended by several amírs of repute, were ordered to march to Ahmadábád and the Dakhin. Their instructions were that they were to ascertain the true state of affairs, and if Muhammad Murád Bakhsh should move from Ahmadábád, Kásim Khán* was to advance with several amírs and some guns to meet and receive him. After receiving intelligence of Prince (Murád Bakhsh's) departure from the Dakhin, Mahárája Jaswant Singh was to act according to circumstances. If Prince Aurangzeb should begin to move from the Dakhin, the Mahárája and Kásim Khán were to lead all the royal forces across his line of march, and give him battle when opportunity offered. Dárá Shukoh made the province of Málwá his own iktá', and devoted the whole of the revenues to the payment of his officers, so that, their hopes being excited by the riches of that country, they might heartily support each other, and strengthen the army in prosecuting the war.

It also came to hearing that Dárá Skuhoh had imprisoned Ísá Beg, the vakíl of Aurangzeb, and had sequestered his house.