XC.

KANZU-L MAHFUZ.

"THE GUARDED TREASURY" is so peculiar a name, that it probably represents the date when the work was first commenced, 1142 A.H.

The narrative, however, is brought down to the year 1150 A.H., or eight years subsequent.

The second volume only of this work has come into my possession, and in that nothing is stated with respect to the name and position of the author. The first volume seems to have been devoted to miscellaneous subjects. We are told incidentally, in a passage at the beginning of the second volume, that, amongst other things, it contained a Treatise on Knowledge. There could have been nothing on history, for that subject is exhausted in the second volume. The names of authorities are not given in any general form, but the Tabakát-i Násiri and Tabakát-i Akbari are quoted. The only portion that can be considered original is the first portion on the duties and observances of kings and ministers, which is profusely illustrated by quotations from the Kurán.

This work is very rare. I have seen but one copy, which is in the possession of Sa'ídu-d dín Ahmad Khán, of Murádábád. As before mentioned, it is deficient in the first volume. It was transcribed in 1188 A.H., in the Nast'alik character.

CONTENTS.

On the Duties and Observances of Kings and Ministers, pp. 1 to 50-The 'Ummayide and 'Abbáside Khalífs, pp. 57 to 62— Ghaznivides, pp. 63 to 78-Kings of Dehlí before Bábar, pp. 73 to 141-Tímúrian Dynasty, down to Muhammad Sháh, pp.

141 to 283-Kings of the Dakhin, pp. 283 to 300-Sultáns of Gujarát, pp. 301 to 315-Sultáns of Málwá, pp. 316 to 330Sultáns of Bengal, pp. 331 to 335-Sultáns of Jaunpúr, pp. 336 to 339-Rulers of Sind, pp. 339 to 342-Rulers of Multán, pp. 343 to 346-Sultáns of Kashmír, pp. 346 to 357-Brief Description of Hindústán, pp. 357 to 358.

SIZE-Large 8vo., 358 pages, each comprising 22 lines.

EXTRACT.

In the city of Agra there was a large temple, in which there were numerous idols, all adorned and embellished with precious jewels and valuable pearls. It was the custom for the infidels to resort to this temple from far and near several times in each year to worship the idols, and a certain fee to the Government was fixed upon each man, for which he obtained admittance. As there was a large congress of pilgrims, a very considerable amount was realized from them, and paid into the royal treasury. This practice had been observed to the end of the reign of the Emperor Shah Jahán, and in the commencement of Aurangzeb's government; but when the latter was informed of it, he was exceedingly angry, and abolished the custom. The greatest nobles of his Court represented to him that a large sum was realized and paid into the public treasury, and that if it were abolished, a great reduction in the income of the State would take place. The Emperor observed, "What you say is right, but I have considered well on the subject, and have reflected on it deeply; but if you wish to augment the revenue, there is a better plan of attaining that object by exacting the jizya. By this means idolatry will be suppressed, the Muhammadan religion and the true faith will be honoured, our proper duty will be performed, the finances of the State will be increased, and the infidels will be disgraced." On hearing this, all the nobles and ministers of the throne admired and praised the wisdom of the Emperor, who added, that "by this plan the money would be saved, because the infidels came several times in a year and paid only a

little into the treasury; but they will pay the jizya only once a year, and the Government income will be increased, which is the grand object." This was highly approved of by all the nobles; and the Emperor ordered all the golden and silver idols to be broken, and the temple destroyed. The revenue of the Government was much increased; it not only exceeded lacs, but came up to several krors. The jizya was collected from all, great and small, Hindús as well as rebel infidels, in all parts of the Empire, which extended on three sides to the sea. The Government officers also made great exertions in levying it, and in no case acted with indulgence and partiality. Consequently Islám acquired great predominance, and the Muhammadans were so dreaded that, for instance, if a Hindú went riding on his horse, and a peon of the office which collected the tax caught him, the colour of his face instantly changed, and he began to coax the peon; but until he had shown the receipt for the jizya of the year, he could not stir a step from the place without being taken to the office. But at present the rule for the jizya is totally abolished.

XCI.

TARIKH-I HINDI

OF

RUSTAM 'ALI.

THE author of this work is Rustam 'Alí, son of Muhammad Khalil Sháhábádí. He gives as the immediate reason of writing the Tarikh-i Hindi, that contemporaries, from excessive attachment to this world, neglected entirely to ponder on their existence, either as regards its origin or end; and from their firm belief, under the delusions of their evil passions, in the long duration of their lives in this world of mutations, pursued a presumptuous and vain line of conduct. So he entertained a desire to commit to writing a brief account of just kings, and how they controlled oppressors and tyrants, in the hope that, while it might prove a lesson to the wise, it would not fail to draw the attention of intelligent readers to the instability of all earthly pleasures, and the short duration of human life, and so induce them to withdraw their affections from this world.

The execution of his intention was, however, suspended for a time by necessities, which compelled him to travel from city to city in search of employment and subsistence, until at last he was fortunate enough to take up his abode in Bhopál. Here, for a period of three years, he subsisted on the munificence of certain great men and many sincere friends, more especially on the liberal support of Nawáb Yár Muhammad Khán, "a just nobleman, under whose administration the inhabitants of the dependencies

of Bhopál enjoy the blessings of peace." As the wants of the author were thus supplied, he attained peace of mind, and was enabled to compose the work which was the object of his heart's desire.

The Tarikh-i Hindi was composed in the year 1154 A.H. (1741-2 A.D.) as we learn, not only from an ambiguous passage in the Preface, but from an express declaration to that effect at the beginning of the tenth chapter. The history also closes at that period, though towards the end of the work the twenty-fourth year of Muhammad Sháh is mentioned, which would make it a year later. Only six pages, however, preceding this passage, the author reiterates the statement that the work was composed in the twenty-third year of Muhammad Shah's reign. It may be considered altogether a useful compilation, as it is not copied verbatim from known authors, and in the latter part of it the author writes of many matters which came under his own observation or those of his friends. Amongst the works which he most frequently quotes are two, of which no traces can be obtained, the Siyar-i Hindi and the Faiúzát-i Akbari. The former is frequently mentioned, from the time of the Slave Dynasty to the reign of Farrukh Siyar, and must, therefore, be a general History of India. The quotations from the Faiúzát-i Akbari are rarer, but extend from the time of Mahmud Ghaznavi to the time of Muhammad Sháh. It appears to be partly a religious work, containing some historical anecdotes, for in the conclusion, in the chapter upon holy men, he says that it was composed by Sháh Ghulám Muhíu-d dín, and dedicated to his spiritual teacher, Saiyid Sháh 'Alí Akbar, after whom it was called Faiúzát-i Akbari. Other works incidentally quoted are the Tarikh-i Badáúní, Habibu-s Siyar, Khulásatu-t Tawarikh, Tárikh-i Akbar-sháhi, Tárikh-i Farrukh Siyar, Táríkh-i Jahángiri, Mir-át-i Mas'udi, Tarikh-i Shahabi, and the Tárikh-i Mahmúdi. It is probable that the last two are familiar works disguised under uncommon appellations.

The author is fond of indulging in poetical quotations,