Our Visit to Hindostán, Kashmir and Ladakh

Preface

. Coming to India as simple travellers, we were able to go wherever fancy led us — so that, at the expiration of nearly three years, we have perhaps seen much more of that country than many who have passed half their lives there. A friend in England seemed pleased with some letters I wrote to him, giving descriptions of places we had visited ; and thus arose the idea of a continued series of papers, which I thought might possibly interest other friends at home at some future period. The idea of publication was an after-thought ; and this must be my excuse for the almost colloquial style in which they are written. Those who know me will, I trust, excuse the many imperfections incidental to a first attempt at coming before the public ; and I crave the indulgence of strangers also for the same reason.

I am much indebted to various friends in India for the loan of some rare and valuable books ; also of departmental works belonging to their offices, by means of which I have obtained information on many subjects of interest. VI

PREFACE.

. Amongst the former may be classed Ferishta's ' History of Hindostan,' translated by Dow, from the original Persian, more than one hundred years ago ; and the travels of Fa Hiang and Hionen Thsang, the Chinese pilgrims, who visited India, the former in the fifth, and the latter in the seventh, century of our era. Other works I have also consulted and compared with each other, as opportunity occurred ; but many months spent in camp, with, at times, an almost daily removal to a fresh spot, has prevented much study for want of the necessary time and materials. I only wish I could insure my friends as much pleasure in reading our travels as I have felt in writing about them. H. G. M. M. A. Kulu Valley, Oct. 4, 1878. PAGE CONTENTS.

Chapter I

Arrival at Bombay — The Parsis — Bombay — Its public buildings — Saugor — Festival of the Mohurrum — Agra — Slight sketch of the history of the Moghul Empire in India from Tamerlane to Aurungzebe, 1

Chapter II

Buildings at Agra — Those in the fort successively the work of Akbar, Jehangir, and Shah Jehan — Jumma Musjid — Taj Mehal — Tombs at Secundra, &c, 17

Chapter III

Delhi — Its early history — Some account of the slave, Khilgi, and Toghlak dynasties — Jain temples at Delhi — The Jains and their religious tenets — Jumma Musjid — Other mosques — The fort — Asoka's lilts, or pillars — The ridge — Its connection with the Mutiny of 1857, 31

Chapter IV

Lahore — Early Hindu traditions respecting it — Afghan incursions — Invasion by Mohammedan forces — Mahmood of Ghusnee — His campaigns in Hindostan — Comparisons between Hindus and Mohammedans — Tamerlane and Baber, their expeditions to India — Palace in the fort at Lahore — Kashi work — How supposed to have been made — Jehangir's tomb at Shadera — Nur-Mehal'stomb — Persian invasion of India — Lahore comes under Sikh rule — Tomb of Ranjit Singh — Mosque of Wazir Ali Khan, 4£ CONTENTS. 67 113

Chapter V

Preparing for camp life in Kashmir — Srinagar — Boats used in navigating the river Jelum — The races which people Kashmir — Liddar valley — Snowstorm in May — Lovely vegetation — Ancient temples at Martund and Avantipore — Gulmurg — Our log huts — Return to Srinagar — Dal Lake — Its floating islands — Gardens and palaces on its shores,

Chapter VI

Starting for Ladakh — Sonamurg — Ascent of the Zoji-la Pass — Dras ■ — Native polo-playing — Namyika and Fot-la passes — Lama Yuru — Chinese account of the origin of the Thibetans — Their religion — Exclusion of Europeans from Chinese Thibet — Visit to Lama Serai, or monastery at Lama Yuru — Description of a religious service heard there — Nature of country between Lama Yuru and Leh, 84

Chapter VII

Leh — The dress of the inhabitants — Festival of the Dasera — Review of troops — Native dances — Lama religious dances — Visit to the Ranees — How tea is made in Thibet — Funeral rites — Buddha and his early history — Return to Srinagar — Detour to the temples at Wangat in the Sind valley — Temple at Pandrethan, near Srinagar — Leave Kashmir by Banihal Pass — Sialkote — Proclamation ceremonies at Delhi, 96

Chapter VIII

Belgaum — Sketch of the history of the Dekhan, and rise of the Mahratta empire — Sevaji — His bold incursions — Country round Belgaum — Its climate — Old Jaina temples in fort — 'Idgah at Kurar — Old fort at Sattara — Buddhist cave-temples at Carlee,

Chapter IX

A Hindu women's festival at Saugor — Famine immigrants — Food of people in that district — Ghazipore — Opium factory — Tobacco cultivation and manufacture — Afghan population at Lumaneah — Buddhist remains at Sydpore — Ldt at Bithri, . . . .130

Chapter X

Benares — Hionen Thsang, the Chinese pilgrim, visited Sarnath Stupa there— Remains of supposed Buddhist buildings near the Bakariya Kund at Benares, CONTENTS. IX

Chapter XI

Modern Benares — Particulars of a conversation with a learned Hindu Pundit — Pooja, or certain forms of Hindu worship as practised at Benares — Descriptions of various temples in that city — Curious statements taken down from the mouth of a high-caste Brahmin, 152

Chapter XV

Jeypore — Amber the old capital of that state — Ajmere — Mayo College for native chiefs — Mosque said to have been built in two days and a half — Mohammedan mosque — Its rich foundation — Ulwar — Hindu reverence for the peepul-tree — Rajah's palacu at Ulwar, 206

Chapter XVI

Third visit to Delhi — Description of various tombs in the neighbourhood — Patan emperors of Delhi — Kutb Minar — Iron Idt, or pillar — Toghlak dynasty — The city of Toghlakabad — S.P.G. mission work in Delhi, 218

Chapter XVII

Meerut: — Red-Sandstone tomb there — Sikh festival of the New Year at Amritsar — Baptism of Sikhs — Requirements of their religion — Origin of city at Amritsar — Golden Temple — Hindu festival of the diwali, ........... X CONTENTS. 256 294

Chapter XVIII

Kashmir closed to travellers — Consequent change of plans — Dalhousie — Chumba — Visit to native ladies — Dharmsala — Old temples at Bijnath and Harra-bagh — Native states of Mundi, Suket, Bilaspore, and Erki — Singular mode of putting children to sleep — Simla,

Chapter XIX

March from Simla towards Kulu — Jalouri Pass — Old temple at Bajoura — Sultanpore — Visit to Ranee — Tea-cultivation in Kulu — Nugger, the old capital — Manali, and curious wooden temple near Rotang Pass — Lahoul — Sheep and goats used as beasts of burden — German missionary establishment — Prophecy in Thibet respecting Queen Victoria — Snowed up in tents at nearly 15,000 feet above the sea — Passes into Kashmir again closed — Return to Kulu, 275

Chapter XX

The Solang valley — Annual fair at Sultanpore — Meeting of the gods of the various villages in Kulu — Parbuti valley — Novel mode of crossing a river — Hot springs at Manikern — Bubu Pass — Return to Kangra valley — Fort at Kangra — Juwala Muki — Its sacred fires — Singular aspect of country near Hoshiarpore — Native Christian missionary — Jullunder — Return to Lahore,

Chapter XXI

Lucknow — Its sad associations — Residency — Sketch of the History of Oudh and its rulers — Buildings at Lucknow — Claude Martin, the French adventurer — Fyzabad — Two large tombs — Ajoudhya —Cawnpore, 305

Chapter XXII

Cawnpore to Poona — Rock-hewn temples at Poona — Hyderabad in the Dekhan — Short historical sketch of the present reigning family — The native city — Its varied and turbulent population — A breakfast at Sir Salar Jung's — Conclusion, . . . .316 OUR VISIT TO HINDOSTAN, KASHMIR, AND LADAKH.

Chapter I. Arrival At Bombay

— THE PARsfs BOMBAY — IT8 PUBLIC BUILDINGS — SAUGOR — FESTIVAL OF THE MOHURRUM — AGRA — SLIGHT SKETCH OF THE HISTORY OF THE MOGHUL EMPIRE IN INDIA FROM TAMERLANE TO AURUNGZEBE. Having for some years had a great desire to visit our Indian possessions, at length one or two circumstances combined made my husband and myself resolve to put this long-cherished plan in execution ; and, accordingly, we left England early in October 1875, and after the usual uneventful journey through France, embarked at Genoa, in the Rubattino s.s. Arabia, on the 24th of that month. We reached Bombay at an early hour on 18th November, and landed at once. On our way into the harbour we passed close to the Serapis and the Osborne, and the other vessels escorting the Prince of Wales ; this was all we saw of H.R.H., as that evening he and his suite left Bombay to go down the coast.

The view of Bombay, as seen on entering the harbour, A THE PARSIS. is not very striking, for one of its great features, the cocoa-nut palms, only appear a confused mass from thence ; but once landed, everything is so new to one fresh from Europe, natives from all parts of Hindostan being seen in their various distinctive costumes : amongst these, however, the Parsis, with their quaint head-gear, form by far the largest proportion. The Parsis, including those of Yezd and Kirman in Persia, number about 105,500 souls. Their numbers have dwindled in an extraordinary manner ; the cause has not been ascertained. It is not that many converts have been made from amongst them either to Christianity or Mohammedanism, though many of the more enlight ened members seem deeply impressed with the excel lence of the Christian religion and our general civilisation ; but some who have gone into the subject consider that their rapid diminution is owing to their mode of life, which is so sedentary : they occupy themselves solely with desk -work, or become shopkeepers, and never invest in land, or become cultivators of the soil.

I have been told, too, that they live almost entirely upon farinaceous food, and use much oil and ghi (or clarified butter) in their cooking ; but, however this may be, I have rarely, if ever, seen a muscular-looking Parsi, or one with well-knit limbs. Both men and women have, as a rule, a shuffling rolling gait, and badly-proportioned figures. In Western India the Parsis number about 100,000, and are divided into two parties — Conservatives and Liberals — who are both equally attached to the old faith but differ in their modes of life. The Conservatives adhere to the good old mode of eating seated on the floor, and use their fingers instead of knives and forks ■ THEIR RELIGIOUS FAITH. 3 whilst the Liberals have adopted European customs and appliances. According to the Parsis, the world is to last 12,000 years, which they divide into four periods.

During the first 3000 years the world was created ; during the second, man lived by himself without suffering from attacks of evil ; during the third, war began between good and evil — between Ormuzd and Ahriman — and raged with the utmost fierceness ; this will gradually abate during the fourth period, which must be com pleted before the final victory of good over evil. They say they do not ivorship fire, and much object to be called " fire - worshippers," but admit that they are taught from their youth to face some luminous object whilst praying to God, and that they look upon fire, as upon other natural phenomena, as an emblem of divine power, but never ask assistance or blessings from it. The Parsis abstain from smoking, and will not blow out a candle if they can help it ; thus they would appear to look upon fire with great reverence, much as we Christians regard the symbol of the Cross.

All their prayers and services are in the old Zend language, which none understand, not even their priests. They have a most imperfect translation of the Zend Avesta, which was not made from the original, but from a Pehlvi paraphrase ; they do not recognise this as an authorised version. Thus, owing to this repetition of the words of their sacred writings without any attempt at understanding their meaning, each one is left to pick up his religion as best he may. They believe in one God, and address their prayers to Him. A priest must be the son of a priest, but all priests' sons need not necessarily follow their father's profession. BOMBAY. There are possibly other reasons why they should be unwilling to change their faith ; but the three given by Professor Max Muller seem at least plausible ones : 1st, The conciseness of their belief; 2d, The great anti quity and former glory of their religion ; 3d, The feeling that, in relinquishing this, they would be giving up the heirloom they have received from their remote ancestors and their own fathers, thus showing a want of filial piety to those whose memory they cherish as precious and sacred.

They teach that morality consists of three things — pure thoughts, pure words, and pure deeds. The European part of the town of Bombay contains some very fine public buildings, for the most part designed by an officer in the Royal Engineers ; and these combine excellence of form and design with the necessary requirements of arrangement for a hot climate. One of the native quarters is most curious and interesting to a stranger — the fronts of most of the principal shops being carved in the style of the well-known Bombay black-wood furniture, and for the most part coloured in green, red, and yellow. Byculla is separated from Bombay by the Chinese quarter. The Celestials are the great workers in bamboo, and make chairs, couches, baskets, and boxes of this material. The climate of Bombay is said to be at all times of the year hot and unpleasant ; and even at that season we were glad to leave it after two or three days' stay, and started off up country by rail to Kureli, a distance of 550 miles, where we were met by relatives.

From this point began our first experience of Indian palanquin travelling, as our destination was Sauo-Or in the Central Provinces, distant about 75 miles from the railway, and possessing no regular service for the FESTIVAL OF THE MOHURRUM. 5 conveyance of travellers to and fro. We went chiefly by night, resting during the day. Each palanquin had twelve bearers, or kahars as they are called, and an ad ditional man to act as torch-bearer, who ran alongside all the way. Early in the morning of the second day we reached our relations' house in Saugor, and saw the mode of life pursued in an Indian station, which has been so often described that it is unnecessary to detail it here. Our stay at Saugor was limited to about three months, which enabled us to pick up a few words of the language, and also in some degree to realise how vast the country wTas which we had come to visit, and to learn what inexhaustible subjects of interest it con tained, whether as regards its various peoples or its ancient monuments and history.

During our stay in Saugor the Mohammedan festival of the Mohurrum occurred. It is celebrated every year in memory of the first alleged martyred Shiahs, Hassan and Hussain, who were the sons of Ali the cousin, and Fatima the daughter, of Mohammed. These men, after the murder of their father Ali, moved from Kufah, the capital, to Medina. Hassan, the elder, abdicated volun tarily, but was afterwards poisoned. After some years' interval his brother Hussain was invited to return, the government having been seized in the meanwhile by Abi Safr, the first of the Omniades, and his son Yesid, who succeeded him ; but on Hussain's arrival he was murdered, and his eldest son alone escaped of all his retinue. The murder of these two brothers is the sub ject of the ten days' wailing. The Mohurrum begins when the moon of the first month becomes visible.

Each family, according to JUBBULPORE. their means, makes or provides themselves with what is called a tarboot, or representation of their tombs, which is more or less ornamented. Some of the best we saw were covered with thin sheets of talc, sprinkled over with gold leaf, which gave them a brilliant and dazzling appearance. At the expiration of twelve days (though the fast lasts ten days only) these tarboots are all carried in procession through the bazaar ; and if, as in the case at Saugor, there is a lake, or large piece of water, the tarboots, after being stripped of the best of their decorations, are carried out in a boat some' little distance and cast into the water ; or, where no water is at hand, a large pit is dug, we were told, in which they are placed, and then burned. On 1st March 1876 we again set forth on our travels, accompanied by our nephew J., who was thencefor ward our companion for some months ; and in due course we visited Jubbulpore and its marble rocks, with which we were disappointed, as we had expected grander scenery ; but on a second visit to them by moonlight, more than a year later, I much changed my opinion, and should probably have admired them much more the first time had my expectations not been too highly raised by previous descriptions of them.

We passed hurriedly through Allahabad (so I will reserve all description of that place till after our second visit), and went on to Agra. Before proceeding to give a description of the buildings at Agra, it will be neces sary, in a short historical sketch, to trace the rise of the so-called Moghul dynasty in Hindostan. The empire of Persia was governed by petty princes till Timur-Bec, commonly known as Tamerlane, obtained possession of the kingdoms of Zagatay, which compre- RISE OF MOGHUL EMPIRE. hended Transoxiana, and the provinces of Cabul, Zabu listan, and others towards the Indus. After conquering Northern Tartary, Timur turned his arms against Persia, and entered Khorassan seven years before the death of Feroze, the Patdn Emperor of Hindostan. He completed the conquest of Persia in less than five years, and when Feroze died was employed in subduing the provinces on the Euphrates.

Timur-Bec, hearing of the commotions and civil wars in India consequent on the death of Feroze, began his expedition into that country a.d. 1397. During the eight previous years, Timur had extended his conquests all over Western Asia, reduced Northern Tartary, and spread his ravages into Siberia as far as the Arctic Circle. He now advanced southwards, plun dering towns and villages, and massacring their in habitants, burning what supplies of grain he found after reserving sufficient to feed his army. On reaching Delhi, he divided his forces ; and himself, at the head of 700 men only, crossed the river to reconnoitre the citadel Mahmood III., the then King of Delhi, and his minister Eckbal, seeing such a small force opposed to them, issued forth with 5000 men and 27 elephants. Sillif, an omrah (or noble) of repute, led on the attack, was repulsed, and taken prisoner.

Timur, having made the observations he intended, repassed the river and rejoined his army. He found that his generals and princes had taken upwards of 100,000 people cap tive, whom he caused to be put to death with great barbarity ; and this act gained for him the name of Ilillak Chan, or the destroying prince. He shortly afterwards again forded the river with his whole army, and not encountering any opposition, Timur encamped on the plains of Feroze, near Delhi, gave battle to its BABER. king, Mahmood III., and Eckbal, routed them with great slaughter up to the very gates of Delhi, and there fixed his quarters. Disturbances in Persia, and his ardent desire to ex tend his conquests to the extremities of Asia on the north and west, deterred Timur from making further progress in India, which he felt he could at any time reduce.

On his return from Hindostdn he settled the affairs of Persia, and reduced Syria, Egypt, and Asia Minor. When planning the conquest of China he died a.d. 1405, on his march thither, and was succeeded by his son Sharoch. Mahmood III. died a.d. 1413, and Delhi was ruled in succession by six different princes ; under the last of whom, Ibrahim IL, the country was invaded by Baber the Tartar, who overthrew Ibrahim in a battle at Pan niput, and thus transferred the empire to the family of Tamerlane, Baber himself being the fourth in descent from Timur. In a.d. 1531 Baber was succeeded by his son Humaion, whose tomb will be mentioned in the description of the monuments at Delhi. The kingdom during Humaion's reign was convulsed by insurrections, and in 1541 he was obliged to fly, being defeated by Shere Shah, a native of India, of Patdn descent, the word Patan signifying a highlander from beyond the Indus.

Shere's father had been governor of Jounpore. On the death of Shere in 1545, his eldest son, Adil, beino absent, the government was usurped by the younoer, named Jellal, generally known as Selim. Selim dying in 1552, was succeeded by his son Feroze, a lad of 12. He had only reigned three days when he was assassinated by a nephew of the late HUMAION. Emperor Shere, who mounted the throne under the name of Mahomed VI. The following year the king's cousin and brother in-law raised an army, possessed himself of the city of Delhi, mounted the throne, marched to Agra, and reduced the adjoining provinces. Mahomed, finding himself not strong enough to oppose him, fled towards Chinar, and contented himself with retaining the eastern provinces. Humaion, since his deposition from the throne — viz., from the year 1544 to this period — had retired to Persia, where Tamasp was the reigning emperor.

His sister, the Sultana Begum, favoured Humaion, and pleaded his cause with Tamasp, who told her that if Humaion were to become a Shiah, and enforce that doctrine in India, he would assist him to recover his empire. The Shiahs hold Ali to be the only successor to Mo hammed in his apostolic functions ; but the Sunnis hold that there were four, adding Osman, Omar, and Abu beker to Ali. Humaion, accompanied by his son, the young Prince Akbar, marched through Peshawur, caused the Patan governor to evacuate the new fort of Rhotas, and pursued the Patan troops as far as Lahore, from whence they also retreated, and the king peaceably entered it. One final decisive battle was fought before Sirhind, in which Humaion was victorious, and this finally decided the fate of the empire, which for ever fell from the Patans ; and thus Humaion found himself reinstated on his throne after an interval of ten years.

A year later Humaion was killed by a fall, and in 1556 he was succeeded by his son, the afterwards AKBAR. renowned Akbar, who may be called a child of the desert, having been born on its confines in the year 1542. Before he was a year old he became a captive in the hands of an uncle with whom his father was at war, and when a mere child was barbarously exposed on the ramparts of Cabul, when it was besieged, in order that the besiegers' cannon might kill him. After many hair breadth escapes he was sent into the Punjaub in com mand of an army, at which time he could have been but a mere boy, as he was already in command when at the age of fourteen he lost his father. He was at once proclaimed successor to the throne. He had very formidable enemies in Sikunder Sur, in the Punjaub, who tried to seize Delhi ; in Mirza Soli man of Budukshan, who made a sudden irruption and seized Cabul ; and also in the minister of the pretender Adil, who was advancing towards Agra.

His officers advised him to retreat in face of the superior force opposing him, but he resolved to risk an encounter, and fought a battle at Panniput, a place where the fate of India has more than once hung in the balance — Akbar's grandfather, as we have already seen, having gained an important victory there. Akbar then marched on to Delhi, and entered it without opposition. He erected buildings at Allahabad, Agra, Secun dra, Futtehpore, Sikri, and Delhi. Akbar had been bred up in all the strictness of the Mohammedan faith, but either with a design to choose his own religion, or perhaps from curiosity, he made it his business to inquire into most of the various systems of divinity. He caused himself to be instructed in Christian tenets by missionaries from Portugal, and was JEHANGIR. anxious also to inquire into the Hindu religion, and tried to conciliate them in many ways.

The Hindus, unlike any other religious sect, say that every one can get to heaven in their own way, at the same time maintaining that theirs is the most expedi tious method. In the time of Akbar their Vedas, or sacred writings, had not been translated from the Sanscrit ; accordingly, Akbar's secretary and great friend, Abul Fusl, the his torian, tried by a ruse to investigate the principles of their faith, and sent his young brother Feizi, then a mere boy, to Benares to the Brahmins, in the character of a poor orphan of their tribe. This fraud was practised upon a learned Brahmin, who received him into his house, and brought him up as his own son. When, after ten years of study, Feizi had perfected himself in Sanscrit, Akbar took measures to ensure his safe return. Feizi, it seems, on attaining manhood, had fallen in love with the Brahmin's only daughter, and her father, seeing the mutual affection of the young pair, offered him his daughter in marriage.

Feizi, per plexed between love and gratitude, discovered himself to the old man, fell down at his feet, and with many tears entreated his forgiveness for the deceit which he had put upon him. The Brahmin did not reproach him, but drew a dagger and prepared to stab himself; but Feizi seized his hand and conjured him to say if he could make any atonement for the fraud. The Brahmin answered that he would forgive him, and consent to live, if Feizi would grant him two requests — viz., that he would never translate the Vedas, nor repeat the creed of the Hindus. Akbar died in 1605, and was succeeded by his son NUR-MEHAL. Jehangir, who erected a tomb to his father's memory at Secundra, near Agra, which will presently be described ; but he made Lahore his chief capital, where his palace in the fort is still to be seen.

Jehangir 's name has principally come down to us m connection with his wife, the celebrated Nur - Mehal, whose romantic early history is worth relating. About twenty years before the accession of Jehangir, her father, Chiaja Aiass (or Ghias - od - deen, as he is sometimes called), a native of Western Tartary, started from thence for India. He belonged to a noble family fallen into decay, and his wife was as poor as himself. His whole wealth was one sorry steed on which she rode ; but she could at that time ill endure any fatigue. For some time they subsisted on charity ; to return to their own country was misery, to advance destruction. To complete their distress, a daughter was born to them. The mother was too weak to hold the child in her arms, and the father was exhausted with fatigue and privations.

They saw no alternative but to expose the child on the highway, so they placed her under a tree and went on their way, but had only proceeded a short distance when the mother could no longer contain herself, and cried out to bring her the child. Chiaja Aiass returned to the spot to fetch it, and, some say, found a black snake coiled round the infant ; but when he called out the serpent retired, and he took the child up unharmed, and proceeded, by slow marches, to Lahore, where Akbar at that time held his court. One of the chief omrahs (or nobles) being a relation of Chiaja Aiass, he protected him, and in course of time this poor adventurer rose to be Master of the Household, and his daughter received the name of Mher-ul-Nissa, or the SHERE AFKUN AND THE TIGER. 13 Sun of Women ; but on her marriage with Jehangir her name was changed to Nur-Mehal, or the Light of the Seraglio.

In beauty she excelled all, and had no equal in the accomplishments of music, painting, and dancing. Jehangir (who, till he became emperor, was called Prince Selim) paid a visit to her father, and she, aspiring to the conquest of the prince, showed off all her acquire ments, and he was captivated by her charms. This syren, however, had been already betrothed to Shere Afkun, a Turcoman nobleman, whose wife she became ; and when Selim ascended the throne and moved to Delhi, his great desire was to remove this man out of the way, and he tried and adopted all sorts of expedients to accomplish this. Sometimes Shere Afkun himself seems to have tempted fate, for on one occasion, when a tiger had been heard of in the forest of Nidarbani, the emperor went out, and with his principal officers surrounded the ground for many miles.

When at length the tiger was roused, Shere Afkun, to show his prowess, begged to be allowed to attack the beast unarmed, which he did, and prevailed, though himself mangled with wounds. He is said to have applied for permission to do so in the following words : " I think it a shame so many hun dreds of armed men should be set to attack a tiger ; I would, therefore, like to meet him in fair fight without arms. To attack an animal with weapons is both un manly and unfair : God has given limbs and sinews to men as well as to tigers, and he has given reason to the former to aid his strength." He then, in accordance with the emperor's commands, presented himself at Court, where a snare, however, had been prepared for him, as Jehangir had given orders to THE LIGHT OF THE SERAGLIO. the driver of one of his largest and fiercest elephants to waylay him the next time he came, and tread him to death.