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OCTOBER, 1890.)
NOTICE OF THE GULABNAMA.
297
the Yusafzais, numerous zumindars submitted, but certain mountaineers offered resistance obstinately and were punished. Afterwards disturbances took place in the parganá of Panch under the leadership of a freebooter, Shams by name, but the rebels were worried, and he look his life with those of many of his followers, two of his chief adherents being flayed alive. After restoring order in this district Gulab Singh went to RajẬori.
In St. 1895,41 the Maharaja Ranjit Singh paid a visit to Jammen, where he was received with due honours by Gulab Singh and Dhyan Singh, who erected large tent for his reception, and spent Rs. 1,21,000 upon presents aud banquettings. On this occasion also Ranbir Singh was presented to the Mahârâjâ by Gulab Singh, kindly received, and placed on a seat opposite to him. Next day the Mahârâjâ went to the darshan of the Sri Thâkurs at Thákardwârâ, the-ladies occupying the locality having been previously removed, but he allowed no one to accompany him except Gulab Singh and the Raja Dhyan Singh with Misr Râm Kishan. Conversing with them in a fatherly and familiar manner he ascended to the upper apartments and remarked to them that Guru Nanak had left no progeny, but disciples and attendants like these Thakurs who were the champions of ascetism. Ranjit Singh departed from Jammún after a sojourn of two days and kindly accepted from Gulab Singh certain presents, consisting of valuable garments, an elephant with a golden hauda and some fleet horses. The courtiers also obtained gifts. Mr. Frederiok Mackison was given a robe of honour, and Faqir 'Azizu'ddin, who was interpreting, informed him that the house of Gulab Singh in Lahôr was at his service.
In the next year, on a Friday, the 15th of the month Hår, St. 1896, Ranjit Singh died, and Gulab Singh, who was at that time in Pêshå war, having been informed of the event, was deeply affected. The Maharaja Kharak Singh, who succeeded the Lion of the Pañjáb on the masnad, entrusted Chet Singh, a man of base character and evil disposition, with the administration of political and financial affairs. Kharak Singh was also short-sighted enough to alienate the population by extortions, and to make vain attempts to slay certain nobles, whose destruction would have brought on the subversion of the government itself. Therefore, several Sardárs of high position, such as the Raja Suchết Singh, Jam'adar Khushbål Singh, Lahnâ Singh Majithia, &c., waited one day upon his son, the prince Nau Nihal Singh, and informed him of the state of affairs, whereon he replied that although the cutting open of a sore pains the body, its health is restored thereby, and that although the Mahârâjâ Kharak Singh would be distressed by the removal of Chêt Singh, it was necessary to encompass it in order to prevent greater evils, and that therefore the Sardars ought next morning before sunrise to come to the palace and kill him. This proposal was agreed to and confirmed with an oath by all, except the Sardar Lahna Singh Majithiâ, who being an ascetic, demurred at participating in such an act, but promised on oath not to divulge the plot. Accordingly the Sardars arrived early in the morning in the palace and waited upon the prince Nau Nihal Singh, by whose aid they penetrated into Kharak Singh's sleeping, apartment, adjoining the throne-room. The guards about the doors awoke at hearing persons walking, but said nothing when they saw the prince and the Raja Dhyan Singh. The Maharaja had already risen and put on his turban, and was attending to his devotions and other matters, when Gulab Singh shot Kánh Singh and another farrásh [carpet-spreader) dead with his carbine. Upon this the Mahârâjâ attempted to close the door, but it was forcibly kept open by the prince, with whom all the Sardârs entered. The love of the Mahârâjá, however, for Chêt Singh was so great that he kept him in his embrace till he was torn away. Chet Siagh fled to the tahkhana, where Râjâ Dhyan Singh overtook him and stabbed him to death with his poniard. The Mahârâja then broke out in loud wailings and curses against the Sardars, and more particularly against his own son, whom he reproached with having perpetrated this wicked act to attain the sovereignty, which he assured him he would not enjoy for a single day after his own reign had come to an end.
#1 A. D. 1888.
12 A. D. 1839. * Though the soene bere described is not mentioned, the events connected therewith are in Cb. 40 of the Lafarnama.
