concerns the reason for the Sultan's attack. According to the Hindus
it was a war undertaken from pure greed of conquest; according to
Muhammadan story it was a campaign against a rebel. The second is
that while the Hindus declare that none of the blood royal escaped,
Batuta distinctly mentions the survival of eleven sons, and proves his
point incontestably. But this does not vitiate the general resemblance
of the two accounts, while the synchronism of the dates renders it
impossible to believe that they can refer to two separate events. We
may suppose that since the eleven sons became followers of Islam they
were for ever blotted out of account to the orthodox Hindu.

After the capture of the fortress the Sultan, according to Ibn Batuta,
pursued Baha-ud-din southwards and arrived near the city of the prince
with whom he had taken refuge. The chief abandoned his guest to the
tender mercies of the tyrant, by whom he was condemned to a death of
fiendish barbarity.

"The Sultan ordered the prisoner to be taken to the women his
relations, and these insulted him and spat upon him. Then he ordered
him to be skinned alive, and as his skin was torn off his flesh was
cooked with rice. Some was sent to his children and his wife, and the
remainder was put into a great dish and given to the elephants to eat,
but they would not touch it. The Sultan ordered his skin to be stuffed
with straw, to be placed along with the remains of Bahadur Bura,[26]
and to be exhibited through the country."

To continue briefly the story given by Nuniz. After the capture
of Anegundi in 1334 the Sultan left Malik Naib (whom Nuniz calls
"Enybiquymelly" in his second chapter, and "Mileque neby," "Meliquy
niby," and "Melinebiquy" in the third) as his local governor, and