Nûr Jehân did not lose her presence of mind on this important occasion. Finding that all access to the emperor was cut off, she put on a disguise, and entering a palankin of the commonest kind proceeded to the bridge. As the orders the soldiers there had received were to allow every one that came to pass over, but none to come from the other side, she met with no obstruction, and reached the royal camp in safety. There she inveighed against her brother and the other chiefs as dastards, who had let their sovereign be made a captive before their eyes; and not confining herself to mere words, she began to make active preparations for attempting his rescue.

In the morning, when all her preparations were complete, she put her troops in motion. At their head appeared the high-spirited Nûr Jehân herself, seated in the howdah of a lofty elephant, with a bow and two quivers full of arrows. As the Rajpûts had burned the bridge, she was forced to attempt to cross at a dangerous ford lower down the stream. But the whole plan miscarried. Owing to the depth of the stream most of the troops had to swim or to wade very deeply; hence their powder was all wetted, and being weighed down by their armour and their saturated garments, they could offer but a feeble resistance to the Rajpûts, who had the advantage of the ground, and who showered arrows, balls, and rockets on them without ceasing. The elephant of Nûr Jehân was the principal object of attack; showers of balls fell round her howdah, one of which wounded the infant daughter of Sheriâr, whom she held in her lap. At length her driver was killed, and her elephant being wounded in the trunk plunged into the deep water, and was carried down the stream. After making many plunges he reached the shore, and her women on coming up found the empress engaged in extracting the arrow, and in binding up the wound of the infant. Seeing that there was now no hope of rescuing her husband by force, she resolved to share his captivity, and trust to fortune and her own resources for his deliverance.

Mohâbut now advanced to Attock, where he made Asof Khân and other leaders prisoners. But his power was still insecure, as it depended on his Rajpûts, who, as Hindoos, were offensive to all the other troops. The emperor, too, schooled by Nûr Jehân, entered on a course of dissimulation in order to deceive him. He affected to rejoice at being freed from his thraldom to Asof Khân, and he even warned him to be on his guard against the plots of Nûr Jehân. By these means he completely blinded Mohâbut, who now thought himself quite secure with respect to the emperor. The object, meantime, of Nûr Jehân was, to get into the army which attended the emperor as many persons as possible who were in her interest. As they now had reached Câbul, it was deemed necessary to increase the royal guard on account of the Afgháns; and as her partisans came and offered their services, many of them were admitted into it. The emperor being now allowed to go hunting on an elephant, but still guarded by Rajpûts, a quarrel one day took place between them and a party of the Ahdîs, as a portion of the royal guards were named, in which many of the latter were slain. Mohâbut, on being applied to for redress, gave an evasive answer. The whole body of the Ahdîs then fell on some of the Rajpûts, killed

several, and drove others to the hills, where they were seized and made slaves by the inhabitants, and Mohâbut himself was obliged to seek refuge in the imperial tent. Next day the ringleaders were punished; but the power of Mohâbut had received a shock from which it could hardly recover.

Nûr Jehân now saw that the time for action was arrived. Her agents collected men at various points, and they came into the camp in parties of two and three, as if seeking for service. When she had them thus at hand, she made Jehângîr propose a muster of the troops of all the Jaghirdars; and when she herself, as such, was required to furnish her contingent, she affected great indignation at being thus treated as an ordinary subject. She asserted, however, that it should do her no discredit, and she made the men she had ready join it, as if to make it up to its full complement. When Jehângîr was proceeding to review it, he advised Mohâbut, out of regard to his safety, not to accompany him; and the latter, no longer able to command, was obliged to consent. When Jehângîr reached the centre of the line, the troops closed in on him, and cut off the Rajpût horse who at tended him, and as they were joined by their confederates, the person of the king was now in complete safety. Mohâbut retired to some distance with his troops, and Nûr Jehân, as her brother was in his hands, was obliged to come to terms with him. She stipulated, however, that he should give his services against Shâh Jehân, whom she was resolved to crush.

This prince had advanced from the Deckan as far as Ajmîr with only 1000 men. Here one of his principal supporters died, and one half of his men having quitted him, he retired to Sind with the remainder. The state of his health alone prevented him from seeking refuge in Persia, when suddenly the aspect of his affairs began to brighten. He heard of the death of his brother Purvîz, and further learned that Mohâbut, instead of pursuing him, was himself pursued by the troops of the emperor, with whom he had had a rupture. He therefore hastened to the Deckan, and he there was joined by Mohâbut and his troops.

The emperor returned to Lahore, and thence set out on his annual visit to Cashmire. While there he had a severe fit of the asthma, to which he was subject. As his life was considered to be in danger, it was resolved to remove him to Lahore, but he sank under the fatigues of the journey, and expired before he had gone a third of the way (1627).

In the reign of Jehângîr (1616) Sir Thomas Roe came to India, as ambassador from James I. of England to the Mogul court. He remained there for two years, being treated with much attention, and admitted to the emperor's private drinkingparties. It is chiefly from his narrative that we derive our knowledge of the splendour of the court of Delhi under the monarchs of the house of Timûr.

Jehângîr issued an edict against the use of tobacco, which had been lately introduced into the east from America. It will be recollected that his British contemporary also had a strong aversion to that plant.

A. D. 1627–46.

CHAPTER XI.

SHAH JEHÂN-Nûr Jehân-Magnificence of Shâh Jehân-Khân Jehân Lôdi-War in the Deckan-Câbul and Balkh-Aurungzîb-Sons of the Emperor-Illness of Shâh Jehân-War among his Sons-The Emperor dethroned by Aurungzîb-Confinement of Prince Morâd-Magnificence of Shâh Jehân.

THE death of Jehângîr was the end of the power of Nûr Jehân. Her brother Asof, who sent to summon his son-in-law, Shâh Jehân, from the Jehân, from the Deckan, placed her in confinement when she attempted to support the cause of Shehriâr; but, when all was settled, she was given her liberty, assigned an income equal to 250,000l. a year, and treated with all becoming respect. Though she survived nearly twenty years, she never again meddled in politics.

Asof Khân marched for Lahore, where Shehriâr had seized the royal treasure, and gained over the troops. Shehriâr gave him battle, and, being dehim battle, and, being defeated, he took refuge in the citadel; but he was given up by the garrison, and he and two of his cousins who had joined him were put to death by order of Shâh Jehân.

High honours were bestowed on Asof Khân and on Mohâbut, and rich gifts were distributed among his friends and adherents by the munificent monarch. Feeling himself firmly seated on his throne, he now gave loose to his taste for magnificent buildings and costly entertainments. We are told that, We are told that, to celebrate the first anniversary of his accession, he caused a suite of tents to be erected in Cashmire, which it took two months to raise. At the entertainment which he gave in them, besides being, as was usual, weighed against precious metals which were then distributed among those present, he had vessels filled with jewels waved round his head, and their contents poured over his person (which was supposed to avert misfortune), and these also distributed among the guests. The whole expenses of the festival are said to have exceeded a million and a half of our money.

The Deckan first gave occupation to the arms of Shah Jehân. An Afghân, named Khân Jehân Lôdi, who had risen to high military command in the imperial service, and who was commanding in the Deckan at the time of the death of Jehângîr, thought that he might now venture to aspire to independence. With this view he made peace with the Nizâm Shâhi prince of Ahmednugur, and gave up to him the late Mogul conquests in the Deckan. Deeming, however, that this course was premature, he yielded obedience to Shâh Jehân, and came, when summoned, to the court at Agra. Here he received either true or false information that designs were harboured against him, and he left the city openly at the head of his 2000 Afghâns. He was pursued by the royal troops, but he effected his retreat into Gondwana, whence he proceeded to the territory about Ahmednugur. Shah Jehân resolved to take the field in person; but one of the generals whom he sent in advance having defeated the army of the Nizâm Shâhi king, Khân Jehân was forced to fly from the Deckan. He made his way to Bundelcund, but he was there cut off and slain, and his head sent to the emperor (1630).

The death of Khân Jehân did not end the war in the Deckan, which unfortunate country was also

33

visited with all the horrors of famine, in consequence of the failure of the periodical rains during two successive years, followed as usual by a pestilence. The war was carried on against the kings of Ahmednugur and Bejapûr; but it is needless to enter into the details, as our readers must by this time be tolerably familiar with the course of Indian warfare-the changing of sides, the artifice, the treachery, the ravages, that always form parts of it. Suffice it to say, that the emperor was obliged to return to the Deckan (1635), where, during a stay of nearly two years, he reduced the Mohammedan kings of Bejapûr and Golconda to submission, and put a complete end to the kingdom of Ahmednugur (1637).

The sixteen following years of the reign of Shâh Jehân were occupied by military transactions in Câbul and its vicinity. In 1637, Ali Merdân Khân, the governor of Candahâr, in order to escape from the tyranny of his sovereign the king of Persia, gave that place up to Shah Jehân, and came to reside in Delhi. As he was a man of considerable talents, his reception was most honourable; he was successively made governor of Cashmire and Câbul, and employed on various occasions both in peace and war. The public works which he executed, particularly the canal at Delhi named from him, proved his skill and judgment, and excited general admiration.

Shah

Circumstances, apparently favourable, having induced Shah Jehan to assert the claims of his family to the territory of Balkh, which had been seized by the Uzbegs, an army, led by Ali Merdân, entered that country (1644). The approach, however, of winter forced him to retire without having effected any thing, and the next year an expedition was sent thither under a Rajpût rajah, in whose army were a body of 14,000 men of his own caste. These, though natives of such a sultry region as India, bore the snows and storms of the Hindû Cûsh with the utmost fortitude; they hewed down timber, formed works, and repelled the repeated attacks of the Uzbegs; but still the conquest of the country seemed as remote as ever. Jehân then came in person to Câbul (1645), and he sent a large army under his youngest son Morâd, with Ali Merdân for his director, to Balkh. This expedition proved successful, and the whole of the country submitted. But next year, when the emperor had returned to Delhi, and Morâd, quitting his command without leave, had repaired thither also, the whole of it was overrun by the Uzbegs from beyond the Oxus. Morâd was in consequence put in disgrace, the command was transferred to prince Aurungzîb the emperor's third son, and Shâh Jehân himself returned to Câbul. The prince had some success at first, but he was finally obliged to shut himself up in the city of Balkh. The emperor, having now become aware of the folly of wasting the resources of his empire in the prosecution of so visionary a conquest, made over his rights to one of the contending Uzbeg princes, who had taken refuge at his court. Aurungzîb was directed to deliver up to this prince such places as he still held, and to lead his troops back to Câbul. He obeyed, and commenced his retreat through the passes of the Hindû Cûsh just as the winter had set in; and between the snows and the attacks of the mountain tribes his forces suffered so much, that they were happy to escape with the loss of their baggage and horses.

D

The Shah of Persia now led an expedition in person against Candahâr (1648), and by judiciously selecting the winter season, when the communication with India was cut off by the snow, he forced it to open its gates before Aurungzîb, who was sent to its defence, could arrive. The prince made an attempt to recover it, but failed, and, when in the following year he renewed the attempt with a greater force, he was equally unsuccessful. The emperor's eldest son, Dârâ Shekô, then prevailed on his father to let him attempt the recovery of Candahar. He set out with a force much superior to any that had yet been employed (1653), but, with all the efforts of skill and courage that were made, the resistance of the Persian garrison could The siege was raised and Candahâr was lost to the Mogul empire for ever. Two years of tranquillity ensued, during which Shâh Jehân, having completed a revenue survey of his possessions in the Deckan, which had been going on for twenty years, extended to that country the system of collection, devised by Tôdar Mal in the reign of his grandfather. During this period also died the vizir Saâd Ullah Khân, celebrated as the most able and upright minister that had ever been seen in India.

not be overcome.

Aurungzîb had soon an opportunity of again appearing in the Deckan. Meer Jumla, the minister of the king of Golconda, having had a quarrel with his master, sought the protection of the emperor, who, at the desire of Aurungzîb accorded it, and sent a haughty message to the king of Golconda, and, when that prince refused obedience, Aurungzib was directed to employ force against him. Stratagem being more to the prince's taste than force, he set forth with a small body of troops, under the pretext of conveying his son Mohammed to Bengal, where he was to marry his cousin, the daughter of prince Shujâh, the governor of that province. As the way from Aurungabâd1 thither from Aurungabâd1 thither is by Masulipatâm, he thus came within a short distance of Hyderabâd, the capital of Golconda, and while the king was preparing an entertainment for him, he made so sudden an advance on the town, that the king had only time to fly to the hill-fort of Golconda. The town was plundered and partly burnt; troops which Aurungzîb had ready for the purpose advanced, and the king was finally obliged to submit to such terms as the victor was pleased to impose (1656). Immediately after, Aurungzîb found a pretext for invading Bejapûr, and he would speedily have made a conquest of that kingdom, if more important matters had not drawn his attention elsewhere.

Shah Jehân was now advanced in years. He had four sons, Dârâ Shekô, Shujâh, Aurungzîb, and Morâd. The first of these was a man of many estimable qualities, brave, liberal, frank, and generous, but impetuous, self-willed, and overbearing. Shujâh was devoted to wine and pleasure, but not devoid of talent. Morâd was dull in intellect, and a sensualist. Aurungzîb differed from them all. His temper was mild, his heart cold, he was cautious and suspicious, a great dissembler, artful and acute; at the same time he was handsome in person, brave, and affable. Above all, he was (though many suspected his sincerity) zealously zealously

1 The ancient town of Gurka, a few miles from Douletabâd, had thus been named by Aurungzîb after himself.

devoted to the Mussulman creed, and he carefully practised all the external duties of religion. At one time he strongly professed an intention of quitting the world, and becoming a fakîr, i. e. i.e. devotee.

Shah Jehân had of late devolved much of his regal duties on Dârâ, as heir-apparent. A disease of the kidneys at this time having brought him to the brink of the grave, though Dârâ did all in his power to keep his condition a secret, his brothers were accurately informed of it. Shujâh, who was governor of Bengal, instantly assumed the royal title, put his troops in motion, and advanced into Bahar on his way to Agra. Morâd in like manner assumed independence in Gûzerât. The crafty Aurungzîb, though he refused obedience to the orders of Dârâ, did not assume royalty himself; but he resolved to make the stupid Morâd the ladder of his ambition. He wrote to him, congratulating him on his accession to the crown, at the same time declaring his own intention of renouncing the world, and retiring to Mecca. He would previously, however, he said, unite with him against the impious Dârâ 2, and join him to oppose the infidel rajah Jeswunt Sing, who it was understood had been sent against them. They should then, he added, together seek the presence of their father, free him from undue influence, and try to procure the pardon of their erring brother. Coarse and palpable as this artifice was, it sufficed to deceive Morâd (1657).

Meantime, Shâh Jehân had been able to resume the government, and the conduct of his other sons only served to increase his confidence in Dârâ. He wrote to Shujâh, enjoining him to return to his government immediately; but that prince, pretending to regard this as merely the order of Dârâ, continued to advance. The imperial troops, led by prince Solimân, the son of Dârâ, then gave him battle, and a defeat near Benâres forced him to return to Bengal. Meantime, Aurungzîb had joined Morâd in Malwa, and near Ujên they engaged and defeated the rajah Jeswunt Sing, whose brave Rajpûts were ill supported by the other troops. The victory was chiefly ascribed to the gallantry of Morâd. Aurungzîb at the time of their junction, had taken an oath of fidelity to this prince, and he all along acknowledged him and treated him as his superior, though the direction of all measures really lay with himself.

As the two princes continued to advance, the emperor, who had set out for Delhi, returned to Agra, and prepared to take the field in person, in the hopes of effecting an accommodation. He was, however, dissuaded from this course, from which no good seemed likely to result, and the impetuous Dârâ, without waiting for the troops of prince Soliman to join him from Benâres, set out, contrary to the injunctions of his father, to engage the rebels. The armies met within a day's march" of Agra. The Rajpûts and a body of Uzbeg cavalry in the army of Dârâ distinguished themselves by their daring intrepidity, and Dârâ himself exhibited the utmost gallantry. Morâd displayed his accustomed heroism; the howdah of his elephant, which was long preserved as a curiosity, was stuck so full of the arrows of the Uzbegs as to resemble a porcupine, and, when his elephant was giving way before them, he 2 Dârâ held his grandfather's religious opinions.

A. D. 1658-59.

ordered his feet to be chained. Aurungzîb exhibited his usual intrepidity and coolness. He urged his elephant wherever there appeared the greatest danger, crying to his troops, that "God was with them, and they had no other refuge or retreat.' An event common in Indian warfare decided the battle. A rocket struck Dârâ's eleA rocket struck Dârâ's elephant, which growing unmanageable, he was obliged to descend and mount a horse. His troops fancied he was slain, a panic spread among them, they gave way, and speedily the whole army was in flight. Dârâ fled to Agra, but, ashamed to appear before his father, he continued his course for Delhi (1658).

Aurungzîb, as soon as the victory was gained, threw himself on his knees and returned thanks to Heaven. He then sought the presence of Morâd, and congratulated him on his acquisition of a kingdom. On the third day after the battle they appeared before Agra, which offered no resistance. Aurungzîb continued sending messages to his father with the greatest professions of duty, pleading necessity for what he had done. Finding at length that the emperor was not to be drawn from the side of Dârâ, he sent his son Mohammed to take possession of the citadel in which he resided, and to prevent all communication between him and his friends. Thus ended the reign of Shâh Jehân. He survived his deposition seven years, during which time he was treated with attention and respect; for Aurungzîb was never wantonly cruel, and his conscience probably reproached him for what he had done.

Aurungzîb, having now no further use for Morâd, got rid of him without much ceremony. As they were on their march against Dârâ, he invited him one day to supper. The wine circulated freely, Aurungzîb himself drinking of it, contrary to his usual practice. Morâd became, as usual, intoxicated, and while he was in that condition his arms were removed and chains were laid on him. He was then placed on an elephant and conveyed a prisoner to Delhi; meanwhile, three other elephants were sent off in different directions to mislead his friends as to his place of confinement. He was afterwards transferred to Gwalior, the state prison of those days.

In this manner was terminated the reign of Shah Jehân, who, though inferior to Bâber and Akber, was one of the best sovereigns that India has ever possessed. At no time under the Mussulman dominion, was the country in so flourishing a state. It was filled with noble and prosperous cities; the police in general was good, justice was fairly administered, and internal tranquillity preserved. Still we must measure all these advantages by the Asiatic standard, and not expect the same degree of perfection as in modern Europe. India under Shah Jehân could not vie in these respects with the France and England of the present day; but it was far beyond Spain and Portugal, at any period, in political perfection.

The magnificence of Shâh Jehân exceeded any thing that had ever been witnessed in India, or perhaps in the East. His court and all relating to it exhibited the extreme of splendour. The celebrated peacock throne which he constructed is said to have cost nearly six and a half millions sterling. It derived its name from an artificial peacock, in which all the natural hues of the plumage were imitated in precious stones.

35

Shah Jehân built the new city of Delhi, in which the royal palace and the mosque named the Jumna Musjed are two of the most splendid edifices of the East. But his most magnificent work was the Tâj Mahal, a mausoleum erected for his queen at Agra. It is composed of white marble, richly adorned with mosaics of costly stone, and for elegance of design, correctness of taste, and value of material, is perhaps without a rival. It is gratifying to observe, that no oppression was employed to procure the means of erecting such stately structures, as the ordinary revenues of the empire proved fully sufficient to defray all the expenses; and when Shah Jehân ceased to reign the treasury contained a large quantity of money, beside plate and jewels.

CHAPTER XII.

AURUNGZÎB or ALUMGîR I.—Fate of Dârâ-Of Shujâh-Of Solimân-Death of Meer Jumla-The Marattas-Mâlajee -Sêvajee-Progress of his Power-Aurungzîb's Treatment of him-His Regulations-Chout-The Sâdhs. AURUNGZÎB, on mounting the throne, assumed the title of Âlumgîr, or Conqueror of the World. His first operations were against Dârâ, who was now at Lahore ; but on the approach of Aurungzîb he fled thence toward Sind. His son Solimân, being deserted by his troops, sought a refuge with the rajah of Sirinugur, in the north of India, by whom he was placed in confinement. Shujâh, therefore, only remained to contest the throne.

The advance of this prince recalled Aurungzîb from the pursuit of Dârâ. Shujâh, having crossed the Ganges, was met by Aurungzîb; but they remained three days in presence of each other, neither willing to begin the action. On the fourth day, when Aurungzîb had drawn out his troops as usual before daybreak, he was surprised by a great uproar in his rear. This was caused by rajah Jeswunt Sing, who was now in his service, but who had secretly agreed with Shujâh that they should make a simultaneous attack, front and rear, on the army of Aurungzîb. But, though this attack produced great terror and confusion, it proved a failure, as Shujâh did not advance till after the sun was risen. Jeswunt, finding himself not supported, and fearing to have the whole army on him, drew off his troops and retired to some distance, and when he found that the battle, as was the case, had gone against Shujâh, he marched with all speed for his own country. Shujâh, after his defeat, retired to Bengal, pursued by an army under prince Mohammed and Meer Jumla (1659).

Dârâ meantime had made his way to Gûzerât, where, the governor having declared in his favour, he became master of the province. He proposed to form a junction with Jeswunt Sing; but the crafty Aurungzîb had succeeded in winning back that rajah to his side, and when Dârâ came within fifty miles of his residence he sent to tell him that he could not venture to join him. Dârâ, finding him immovable, advanced with his own troops into Ajmîr. He there fortified a position on the hills, and awaited the assault of Aurungzîb, who soon arrived from Agra. After cannonading it for

three days, the emperor ordered a general assault. The governor of Gûzerât was slain, and his fall so disheartened Dârâ that he fled, and all his troops dispersed.

Eight days and nights of toilsome marching under a sultry sky, harassed by the incessant attacks of the savage tribes named Côlîs, brought Dârâ and the few that adhered to him to Ahmedabâd, the gates of which he found closed against him. He turned thence and made his way to Cutch, with the intention of seeking refuge with the Persians in Candahâr. He reached the district of Jûn, to the east of Sind, the chief of which, an Afghân, who had been under great obligations to him, received him with all demonstrations of kindness; but his only intention was to betray him, and watching his opportunity he made him a prisoner and conveyed him to Delhi.

Dârâ was led into Delhi mounted on an inferior elephant and in chains. He was conducted through the principal streets. The people vented their grief in tears and groans; but next day, when his betrayer the chief of Jûn appeared, they assailed him with tiles and stones, and his life was only saved by the vigorous interposition of the police. A few days after, a mock commission of members of the council and of lawyers sat on the case of Dârâ, and he was condemned to death as an apostate from the Mohammedan faith. Aurungzîb, with seeming reluctance, gave orders for the execution of the sentence. The executioners found Dârâ and his son cooking some lentils, the only food they would venture to touch for fear of being poisoned. Dârâ, guessing their purpose, snatched up the knife he had been using and defended himself manfully till he fell overpowered by numbers. His head was cut off and carried to Aurungzîb, his body was exposed to the public gaze on an elephant. Aurungzîb ordered the head to be placed on a platter, and washed and wiped in his presence. When he had thus assured himself that it was the real head of Dârâ, he began to weep and lament, and then ordered it to be placed in the tomb of Humâyun. Dârâ's son was sent a prisoner to Gwalior.

Meantime, operations were carried on against Shujâh; but prince Mohammed, displeased at seeing himself merely a puppet in the hands of Meer Jumla, went over to his uncle, who gave him his daughter in marriage. Soon after, however, he again deserted and returned to Meer Jumla's camp, where, by his father's orders, he was made a prisoner and sent to Gwalior. Meer Jumla then pressed on Shujâh and forced him to retreat to Dacca, whence he fled and sought refuge with the king of Aracân. He and his family perished in that country, but the circumstances of their fate are unknown (1660).

About this time the rajah of Sirinugur was induced to deliver up Dârâ's son Solimân. Like his unfortunate father, he was paraded through the city in chains on an elephant, and then brought before the emperor. His gallant presence moved many to tears, and his uncle himself affected to be moved. Solimân's only request was, that he might be beheaded at once, and not be subjected to the lingering torture of the poosta 3. Aurungzîb bade

3 The poosta, as Bernier, quoted by Mill, says, was bruised poppies, steeped in water for a night. A large cup-full of

him not to fear, adding, that he was cautious, not cruel. Solimân also was sent to Gwaliôr. Some months after, Morâd was discovered in an attempt to make his escape from that fortress, where he also had been placed ; and Aurungzîb having instigated the son of a man whom Morâd had put to death in Gûzerât to prosecute him for murder, a sentence of death was issued against him, and he was executed in prison.

The whole imperial family being now dead or in prison, Aurungzîb's only object of apprehension was his own general, Meer Jumla, who was commanding in Bengal. To give him occupation, he suggested to him the conquest of the kingdom of Assam, which lies to the east of that province in an extensive valley through which the river Burrampooter flows. Meer Jumla accordingly set out from Dacca (1662), conveyed his troops up the river in boats, and speedily reduced the country. He wrote in high terms to the emperor, announcing his conquest and his intention of advancing and opening the way to China. But the rainy season came on, supplies could not be procured, and the natives assailed his camp on all sides. This was succeeded by a pestilence among the troops, and the boastful general was obliged to order a retreat. He died before he reached Dacca, worn out by toil and disease (1663). The emperor gave his rank and honours to his son Ameen. "You," said he to him, "you have lost a father, and I have lost the greatest and the most dangerous of my friends."

A severe fit of illness now came to convince Aurungzîb of the uncertainty of both his life and his power. Various intrigues were immediately formed; some would restore Shâh Jehân, others secure the succession for the emperor's second son Moazzim, others for his third son Akber. But the courage and the constancy of Aurungzîb triumphed over all their machinations and awed them all to obedience. He then set out for Cashmire, in order fully to re-establish his health.

It was during the time of his residence in Cashmire that war first broke out between the Moguls and the Marattas, a people of the Deckan, who were destined to perform so important a part in the future history of India.

4

The country of the Marattas, commencing at the chain of mountains south of the Nerbudda, extended southwards to the parallel of Goa; the sea bounded it on the west; it was limited on the east by the river Wurda. A portion of the western Ghâts thus runs along it from north to south; the narrow tract between them and the sea is named the Côncan. The people are of the Hindoo religion, and all of low caste, as it is termed; but they probably are not of the Hindoo race 1. In appearance and disposition they differ from the people of Hindûstân and from most of the other inhabitants of the Deckan. They are low in stature and mean in appearance; active, persevering, and crafty, never for an instant losing sight of their interest. Unlike the other peoples of India, they had no rajahs; their chiefs were merely hereditary this infusion was given the first thing in the morning, at Gwalior, to the prince on whom it was intended to operate, and he got no food till he had swallowed it. Its effect was to make him gradually lose his strength and intellect, growing heavy and stupid, and thus dying by degrees. According to Bernier, Solimân did get this fatal beverage.

4 See above, p. 3