1896.] E. D. Maclagan— Jesuit Missions to the Emperor Akbar. 103 
prompt steps for placing all these in a place of safety. He wished alsc 
to conceal the Catechumens, but they indignantly refused, and con- 
spicuously among them a certain Xeque [? Shaikh]! who had before 
conversion practised as a sorcerer. At last the Governour actually 
fixed a day for the arrest and forcible conversion of all the Christians 
in Lahor. The day fixed was Thursday the 15th September [1604], 
but (says Pinheiro)— 
‘On the eve of the appointed day, the Governour’s son returned a fugitive 
from the seat of war,2 having left his army defeated with the loss of 400 
cavalry and a large number of infantry. On his arrival, his father set out 
to his assistance ...... and the Christian army which was scattered and 
hidden again gathered together, the sheep and lambs no longer fearing the 
wolf.’ 
This was the end of the troubles caused by Qulij Khan at Lahor. 
‘On his return from Bana [? Banni], the place where he had gone: to 
make war, news came that the Prince [Salim] was marching on Lahor:’ 
the news apparently proved untrue, but the Governour was in great 
perturbation and began to prepare for a siege: he was summoned several 
times to Agra, but gave excuses: he even made as though he would 
fly to Kabul, but shortly returned ; andat last went to the Emperor at 
Agra, where ‘ Be suffered many mortifications in spite of a rich present 
which he gave.’ 
While Qulij Khan was away, the government was carried on is his 
son Chin Qulij, who although he had formerly incited his father to 
oppress the Christians now showed himself in a very friendly light. 
He went so far as to visit the Church and the Father eee the following 
account of his visit :— 
“When he had entered the beech and seen the statue of the Blessed 
Virgin, he was quite changed and no longer seemed like a man full of worldly 
pride, but like a humble Christian and treated us with great respect and 
marks of affection. He was an hour and a half or two hours in the Church 
1 It is not quite clear what Pinheiro means by a Xeque. He himself says: ‘a 
Xeque must be one of three things: 7.e., a man mortified in all his passions, a 
teacher such as the founder of a religion, or he must have written five books 
bearing on history.” The definition seems to have a Hindu air about it and he 
moreover implies in his letter that the Xeque above mentioned was brother to the 
pandit convert who had fled to Agra: if so, Xeque can scarcely be Shaikh. 
2 It is not clear what war this was: perhaps Ghazi Bee’s rebellion in Sindh 
(Blochm., Aim I. 363), or more probably some frontier trouble with Raushanis or 
others. If Bana mentioned just below be Bannu, this must have been a frontier 
war. 
3 Chin Qulij is described in the Madsiru-l-‘Umré as an educated and liberal 
man, well versed in Government matters: Blochm., Ain I. 500. 
