160 H. HOSTEN ON 



door.* When lie came to and recovered, he disappeared from King Janguir's Palace 

 when they were least on their guard; but, as the King was so fond of him, he ordered to 

 search for him with every diligence. His parents were dead by this time. At last they 

 found him and brought him back to the King's Palace. The King, taking compassion 

 on him, told him to live happy in his law, since he was so much pleased and satisfied 

 with it. 1 And Fr. Francisco Morando told me, when relating this, that Mirza was 

 not only a good Christian, but that he had been also a Martyr for Christ. Mirza had 

 aptitudes and talents of a high order. He became such a great poet in the Industane 

 tongue that he had among the Moors the same reputation as a poet as Camois 

 [Camoens] has here with us. He was also a good singer, and he himself put to music 

 the songs which the King made [sic]. 1 So, King Janguir was so delighted with him 

 that he kept him always at Court and gave him a very large monthly salary, 

 which allowed him to have his suite and cavalry accompanying him. He grew older, 

 and was upwards of thirty years old, when the King appointed him Divao [Divan], or 

 Viceroy of the Pragand [Pargana] of Sambar, of which I have spoken at length in my 

 Relation on the Mogol's greatness. 4 At Sambar, Mirza had a thousand horse and 

 fifteen elephants of his own, and many Christians of Mogol were making large profits 

 under Mirza, because he assisted them in their poverty, favoured them and helped 

 them in everything he could. And he was so liberal that when one of the King's 

 singers caught the conceits or the tune of the songs he composed, he would there and 

 then present him with a horse. It happened once that he was so pleased with a 

 singer that he gave him an elephant, and, Fr. Morando expressing his surprise at 

 such a grand present, Mirza said : * Father, reflect that for me to give a horse is like 

 giving a goat, and giving an elephant, like giving a horse.' 



"In King Janguir's reign our Brother Mirza Zulcarane lived many years at 

 Sambar. (Mirza means L,ord, and Zulcarane means some arms or badges of Alexander 

 the Great; therefore to say Mirza Zulcarane is as if you said: L,ord of Alexander's 

 badges)/ This lasted until his son Xajan succeeded him. One of the first acts of the 

 new King was to deprive Mirza Zulcarane of that Pragand and confiscate all he had. 6 

 The reason for it was that when Xajan, formerly Corrao, had revolted against his 

 father Janguir, and was passing by Sambar, he told Mirza that he was in need of 

 money, and that he should give him at once a certain number of leques [lakhs] of 



1 From the * there are several anachronisms. The boy was taken away in 1605 and brought back to Lahore in 1606. 

 Only his mother was dead then. 



2 Instead of '.' que fazia FIRey," we expect " que fazia por EIRey " = which he made for the King. 



3 He was not upwards of 30 years old when he was appointed to the Parganah of Sambhar, whether the fact occurred in 

 1614 or in 1619, or, as we have it in the Tuzuk-i-J ahdngiri (transl. by A. Rogers and H. Beveridge), II. 194. in the begin- 

 ning of 1621. Cf. supra, pp. 124, 131, 133-134. 



* Zu-1-Qarnain means two-horned, bicomutus. The horns of the bull, not only among the Hebrews and other Semitic 

 races, but in some of the classical Latin authors, are symbolical of strength, power, courage. Col. Jarrett ' (Ain, III, 

 mn. 1) says that, according to Tabarl, Alexander received this name, because he traversed the world from end to end, 

 the word qarn signifying a horn, a term also applied to the extremities of the universe. The epithet is given to Alexander 

 in the Qoran (Sur. xviii, vv. 82, 84, 92). According to Sale, other opinions of the derivation are that he had twJ horns to 

 Ins diadem, or two curls of hair. (On these curls of hair, called cornita, see Facciolati — Forcellini's Totius Latinitatis 

 Lexicon, s.v. cornu). Scaliger supposes the epithet arose from Alexander's being represented in his coins and statues with 

 horns as the son of Jupiter Ammon, or as being compared by the prophet Daniel (viii. 6) to a he-goat, though there 

 represented with only one horn. 



= Perhaps, a confusion with his recall from Gorakhpur is 1632. 



