the glancing of the swords of our soldiers, who are the stay of the faith, illuminated the regions of Hindustân with the splendours of conquest and victory; and the hands of divine assistance exalted our victorious banners in the kingdoms of Delhi, and Agra, and Jonpur, and Kherîd, and Behâr, and elsewhere, as has been made known in former accounts of our victories; many tribes of men, both of the heathen and of such as professed the faith, submitted to and became subjects of us the fortunate Nawab. When, according to what is written, He hath waxed rebellious and presumptuous, and is become one of the heathen, some having raised up their heads in revolt like Satan, and having become the leaders of the army of the accursed, and the generals of the soldiers of the rejected, were the cause of the gathering of these bands, composed of some who bore on their necks the zinnâr,' (that yoke of perdition,) and of others who fixed thorns from the pangs of apostacy in the hem of their garments; now the sway of the accursed Pagan, May the Almighty consign him to perdition at the day of judgment, was so extensive in the country of Hind, that before the rising of the sun of the imperial dominion, and before our attaining the Khalifat and empire, (although mighty Rajas and Rais, who, in this contest, have obeyed his mandates, and Hâkims and rulers, glorying in apostacy, who were under his control in this warfare, having regard to their own dignity, did not obey nor assist him in any former war or battle, and had never accompanied the Pagan in any of his former enterprizes, but had only deceitfully flattered and fed his vanity,) yet the standards of the heathen streamed in two hundred cities inhabited by people of the faith; whereby the destruction of mosques and holy places had ensued, and the women and children of the Musulmans of these towns and cities have been made captives; and his strength had reached such a pitch, that, calculating according to the custom in Hind, by which a country yielding a lak2 furnishes one hundred horse, and one yielding a crore (or ten millions) ten thousand horse, the countries subject to that Pagan had attained the amount of ten crores (or one hundred millions), which afforded one hundred thousand cavalry. And at this time, many heathen of eminence, who never before in any war had any one of them assisted him, actuated by hatred to the armies of the faith, increased his villainous array, so that ten independent princes, each of whom raised on high likesmoke the boast of revolt, and who in different quarters were the leaders of the Pagan hosts, and were like the chains and fetters on the limbs of these wretched Pagans; each of those ten infidels, who, unlike the ten blessed, unfolded the misery-freighted banners, which mark them out for future torment and wailing, possessed many dependents and armies, and wide-extended Pergannas. As, for instance, Silâhed-din possessed thirty thousand horse; Raûl Udi Sing Nagari, ten thousand horse; Medini Rai, ten thousand; Hassan Khan Mewâti, twelve thousand horse; Bârmal Idri, four thousand horse; Nirpat Hâda, seven thousand; Sittervi Kichi, six thousand; Dherm Deo, four thousand; Nirsing Deo, four thousand horse; Mahmûd Khan, the son of Sultan Sekander, though he possessed no country nor Perganna, yet had gathered about him ten thousand horse, who adhered to him in the hopes that he might succeed in 1 The zinnår is the Brahminical cord. 2 A lak is one hundred thousand dams. 3 This alludes to the Asiatic custom of wearing chains and rings of silver and gold on the feet and legs; the sense is, "these leaders, though regarded as the ornaments of the Pagan host, were really only, by the blessing of God, as the fetters on their feet.” establishing his pretensions; insomuch, that the total number of all these wretches, who were separated from the fields of salvation and bliss, if an estimate be formed from the capacity of their dominions and Pergannas, was two hundred and one thousand. These haughty-minded, yet blind Pagans, having latterly united their hearts with those of the other black, hard-hearted, ill-fated Pagans, like one darkness coming upon another, advanced in hostile array, to war with the people of the Islâm, and to destroy the foundation of the religion of the Chief of Men, on whom be praise and blessing. The holy warriors of the imperial army, coming like the divine mandates on the head of the one-eyed Dejal,1 showed to men of understanding the truth of the saying, whenever fate arrives the eye becomes blind; and having placed before their sight the text of the blessed Korân, where it is written, Whoever engages in a holy war, of a truth fights for his own soul, exhibited their obedience to the commandment ever to be obeyed, engage in war with the heathen and the impious. On Saturday, the 13th of the latter March 16. Jemâdi, in the year 933, of the good fortune of which day the sacred words, since God has given a blessing on your Saturday, are a proof, the encampment of the victorious army of the Islâm was established in the neighbourhood of Kanweh, one of the districts of Biâna, hard by a hill which resembled the grave of the enemies of the faith. When the accounts of the glorious array and parade of the army of the Islâm reached the ears of the accursed Pagans, the enemies of the faith of Muhammed, (who, like the warriors of the elephant, were eager to destroy the Kaabeh of the people of the faith, and who made the mountain-formed, demon-looking elephants their confidence,) all with one heart and mind drew out their armies, which marched under ill-starred standards. In these elephants the wretched Hindus Were confident, like the warriors of the elephant.? Like the evening of Death, the detested and execrable bands, 1 Dejâl, or al Masih al Dajjâl, the false or lying Messiah, is the Muhammedan Antichrist. He is to be one-eyed, and marked on the forehead with the letters K. F. R., signifying Kafer, or Infidel. He is to appear in the latter days riding on an ass, and will be followed by 70,000 Jews of Ispahân, and will continue on earth forty days, of which one will be equal to a year, another to a month, another to a week, and the rest will be common days. He is to lay waste all places, but will not enter Mekkan nor Medina, which are to be guarded by angels. He is to be finally slain at the gate of Lud by Jesus, for whom the Musulmans profess great veneration, calling him the breath or spirit of God.-See Sale's Introductory Discourse to the Koran. 2 This alludes to the defeat of Abraha, a prince of Yemen, who marched his army and some elephants to destroy the Kaaba of Mekka. "The Meccans," says Sale, at the approach of so considerable a host, retired to the neighbouring mountains, being unable to defend their city or temple. But God himself undertook the defence of both. For when Abraha drew near to Mecca, and would have entered it, the elephant on which he rode, which was a very large one, and named Mahmûd, refused to advance any nigher to the town, but knelt down whenever they endeavoured to force him that way, though he would rise and march briskly enough if they turned him towards any other quarter; and while matters were in this posture, on a sudden a large flock of birds, like swallows, came flying from the sea-coast, every one of which carried three stones, one in each foot, and one in its bill; and these stones they threw down upon the heads of Abraha's men, certainly killing every one they struck." The rest were swept away by a flood, or perished by a plague, Abraha alone reaching Senaa, where he also died.—Sale's Koran, vol. II. p. 510, note. All ascending like fire, nay, rather like smoke, Like ants they issue from right and left, Horse and foot, thousands of thousands. Eager for combat and battle, they approached the camp of the true believers. The holy wariors of the faith, who are the trees of the garden of valour, advanced in ranks straight as the rows of fir-trees, and exalted aloft their fir-like helmets and basnets, that gleamed in the sun, even as the hearts of those that strive in the way of the Lord. Their array, like the barrier of Sekander,' was of iron hue; and, like the road of the Muhammedan faith, straight and firm, and bearing indications of its strength. And the foundation of the array was like those foundations which are strong, and supporting success and victory; and what is written, They are on the right road on the side of their Creator, and they are successful, belonged to the men in that array. (Mesnevi)—In that array there was no rent occasioned by timid souls ; Their standards all swept the sky, And the banner-staffs were all—of a truth we have given success. The far-seeing guardians having concerted measures for the security of the matchlock-men and thunder-darters, who were in front of the army, made a line of carriages, connected with each other by chains, according to the practice of the holy warriors of Rûm; and the troops of the Islâm finally displayed such array and firmness, that old Intelligence,3 and our Heaven, poured down praises on their orderer and arranger; and in making this array and arrangement, and firm front and immovable order, a personage honoured in the imperial presence, the pillar of the royal state, Nizâmeddîn Ali Khalîfeh, gave all his aid and assistance; and all his ideas were conformable to fate, and all his acts and doings were agreeable to the illuminated mind (of the Emperor). The station of the imperial grandeur was established in the centre; and on his right, the cherished brother, the high-in-rank, the respectable and favoured of fate, the selected-by-the-kindnesses of the assistance-giving king, Chîn Taimur Sultan; and the son high-in-rank, who is distinguished by the gifts of the exalted majesty, Suleman Shah; and he who is exalted by pointing the true road, the piety-adorned Khwâjeh Dost Khâwend; and the trusty in the mighty empire, faithful to the exalted royalty, the confidential counsellor, the chosen among persons of trust, Yunis Ali; the prop of the grandees, the perfect in friendship, Shah Mansûr Birlâs; the prop of the nobility, the chosen among the attached, Derwish Muhammed Sârbân; the prop of the nobles, the pure in attachment, Abdalla Kitâbdâr and Dost Ishik-Agha, were stationed in their posts. And in the left of the centre, the sovereignty-adorned, the Khilâfat-descended Sultan, Alaeddîn Alem The barrier or iron wall supposed to have been erected by Alexander the Great at the Derbend, on the west of the Caspian, to repress the invasions of Yajuj and Mujuj (Gog and Magog). 2 Barkendaz, or lightning-darter, is the usual word in India for a matchlock-man. Khirid, Intelligence, or the First Intelligence, was supposed to be the guardian of the empyreal Heaven. 4 The different spheres are each supposed to have a guardian angel to watch over them, and keep thera steadily in heir ordained courses. Khan, the son of Sultan Behlul Lodi, a prince who has near access to the royal majesty; and the Dastûr, the most exalted among Sadders of the human race, the protector of mankind, the supporter of the Islâm, Sheikh Zein Khawâfi; and the prop of nobles, the perfect-in-friendship, Mohib Ali, the son of him who has near access to the royal majesty above mentioned; and the chosen among nobles, Terdi Beg, the brother of Kûch Beg, who has been received into mercy and purified ; Shîr-efken, the son of the said Kûch Beg, who has received the divine forgiveness; and the chosen among grandees and nobles, the mighty Khan, Arâish-Khan ; and the Vizîr, the greatest of Vizîrs among men, Khwâjeh Hussain, and a band of grand officers, were stationed, each in his place. And in the right wing, the exalted son, the fortunate, the honourable, befriended-of-fate, the happy, the well-regarded in the sight of the mercies of Creating Majesty, the star of the sign of monarchy and success, the sun of the sphere of Khilâfat and royalty, the praised by slave and free, the exalter of the emperor and empire, Muhammed Hûmâiûn Behâder, was stationed. On the right of that lofty prince, who is nearly allied to good fortune, was he whose rank approximates to royalty, who is distinguished by the favour of the king, the giver of all gifts, Kâsim Hussain Sultan; the column of the nobility, Ahmed Yusuf Aghlanchi; the trusted-of-royalty, the perfect-in-fidelity, Hindu Beg Kôchin; and the intrusted-ofroyalty, Khosrou Gokultâsh; and the intrusted-of-royalty, Kewâm Beg Urdu-Shah ; and the pillar of the royal retainers, the perfect-in-attachment, Wali Kâsim Karagûzi; and the chosen among attached adherents, Pîr Kuli Sistâni; and the pillar of vizîrs amongst mankind, Khwâjeh Pehlewân Badakhshi; and the prop of the royal bands, Abdal Shakûr; and the prop of the nobility, Sulemân Agha, the ambassador of Irak, and Hussain, the ambassador of Sistân, were stationed. On the victory-clothed left of the fortunate son who has been mentioned, of lofty extraction and Syed race, of the family of Murtiza,3 Mîr Hâmeh; and the prop of the household troops, Muhammedi Gokultâsh, and Khwâjehgi Asad Jândâr, were stationed. And in the right wing, of the Amîrs of Hind, the Umdet-al Mulk (prop of the state), Khan Khanân (Khan of Khans), Dilâwer Khan; and the prop of the nobility, Malekdâd-e-Kirrâni; and the prop of the nobility, the Sheikh of Sheikhs, Sheikh Kuren, were stationed, each in his fixed place. And in the left wing of the Islam-exalted armies, the lord of high rank, the protection of the magistracy, the abode of greatness, the ornament of the family of Taha and Yasin, Syed Mehdi; and the exalted, the fortunate brother, he who is well regarded in the sight of the Creating King, Muhammed Sultan Mirza ; and the personage near to royalty, the descended of monarchs, Adel Sultan, son of Mehdi Sultan; and the intrusted-in-the-state, the perfect-in-attachment, Abdal-azîz Mîr Ahkûr; and the intrusted-in-the-state, the pure-in-friendship, Muhammed Ali 1 Dastûr and Sadder, the former of which seems originally to have meant, one who retains within rule, and the latter, one who holds an eminent seat, were both first applied to religious directors, but afterwards to political ministers. Dastûr, at the present day, is constantly used for a Visier, except among the Parsis, who give the name of Dastûr to their priests; and it is here used as a high priest. The Sadder is a chief judge. 2 Nizâmeddin Ali Khalifeh. That is, of Muhammed. 3 Murtiza is a name of Ali. Jeng-Jeng; and the prop of the nobility, Kutluk Kedem Kerâwal; and Shah Hussain Yeregi, Moghul Ghanchi, and Jan Beg Atkeh, extended their ranks. And in this station, of the Amîrs of Hind, of royal race, Jilâl Khan, and Kemâl Khan, the son of the Sultan Alaeddîn who has been named; and the selected among nobles, Ali Khan Sheikhzadeh Fermuli; and the prop of nobles, Nizâm Khan of Biâna, were placed. And as a tulughmeh (or flanking party), two persons of chief trust among the household retainers, Terdîkeh and Mâlek Kâsim, the brother of Bâbâ Kishkeh, with a party of the Moghul tribes, were stationed on the right wing; and two persons of trust from among the nobility, Momin Atkeh and Rustam Turkomân Bâshlîgh, with a party of the Emperor's own immediate dependants, were stationed on the left wing; and the prop of the household troops, the perfect-in-friendship, the choice of confidential advisers, Sultan Muhammed Bakhshi, having arranged the nobles and grandees of the warriors of the faith in their suitable stations and places, himself repaired to await my commands; and he sent the tewâchis1 to execute their orders, and despatched directions worthy to be obeyed, regarding the array and disposition of the army and troops, to the Sultans high in rank, and to the great Amîrs, and to all the illustrious soldiers of the Faith. And when the pillars of the army were made firm, and every person had repaired to his post, the firmân, worthy to be obeyed, and necessary to be attended to, was published, commanding that no person should move from his station without orders, nor lift his hand to engage without instructions. And of the aforesaid day about one watch and two geris were past,2 when the two opposing armies having approached each other, the combat and battle began. While the centres of the two armies, like light and darkness, stood opposed to each other, so desperate an engagement ensued on the right and left wings, that the ground was shaken with an earthquake, while a tumultuous clangour filled the uppermost heaven. The left wing of the ill-doomed heathen approached the right wing of the faith-clothed armies of the Islâm, and made a desperate attack on Khosrou Gokultâsh, Mâlek Kâsim, and Bâbâ Kishkeh. Our brave and elevated brother, Chin Taimur Sultan, according to orders, carried a gallant reinforcement, joined in the combat, and, having driven back the heathen, pushed on nearly to their centre. And a noble gift has been given to that our exalted brother. And the wonder of our times, Mustafa Rûmi, from the centre, directed by my exalted, upright, and fortunate son, who is regarded with favour in the sight of the Creating Majesty, and distinguished with the particular grace of the mighty King who commands to do and not to do, Muhammed Hûmâiûn Behâder, having brought forward the cannon, broke the ranks of the pagan army with matchlocks and guns like their hearts.3 And during the battle, Kâsim Sultan Hussain, of royal race, and the pillar of the nobles, Ahmed Yûsef and Kewâm Beg, having received orders, hastened to his support: and as, from time to time, armies of the heathen and troops of the rebels came from behind repeatedly to the succour of their men, we also despatched to the assistance of our warriors, the intrusted-in-the-state, Hindu Beg Kochin, and after him, the prop of the nobility, Muhammed Gokultâsh and Khwâjehgi A sort of adjutants and aid-de-camps. 3 That is, black and covered with smoke. 2 About half past nine in the morning. |