I received an answer to this letter, and, praised be God! it was written in terms awfully plain,* and the minister discharged every arrow from his quiver. He said distinctly,—“If my lord departs from the capital, the enemy will fight at the very gates of Balkh, and your majesty will not be able to enter the city, for the people are already so ill-disposed, that they are leaving the city and fighting against us. If your majesty gives orders, your slave will go and drive the enemy from those parts. Why should my lord go towards Hindustán? He should remain this winter at Ghaznín, for, God be praised! there is no cause for alarm, as your slave has despatched Portigín against this people, and he will arrive shortly. Know of a surety, that if my lord goes to Hindustán with the ladies of the household and treasure, when the news gets abroad amongst friends and enemies, calamity will befal him, for every one is desirous of increasing his own power. Besides, I have no such confidence in the Hindus, as to trust my lord's ladies and treasures to their land. I have no very high opinion of the fidelity of the Hindus, and what confidence has my lord in his other servants, that he should show his treasure to them in the desert? My lord has already seen the result of his excessive obstinacy, and this opinion of his obstinate disposition is entertained by all. But if, which God forbid! he should depart, the hearts of his subjects will be broken. His slave has given this advice, and discharged the obligations of gratitude and relieved himself of further responsibility. My lord can do as he sees best.”
When the Amír had read this address, he immediately said to me,—“This man has become a dotard, and does not know what he says. Write an answer and say, ‘that is right which I have determined on. I am ready to acknowledge that you have written according to the dictates of affection for me, but you must wait for further orders, which will explain my resolution; for that which I see you cannot see.’”
The answer was written, and when all knew it, they sorrowed without hope, and began to prepare for their departure. Bú 'Alí Kotwál returned from the Khilj* expedition, having adjusted matters. On Monday, the 1st of Rabí'u-l Awwal he had an interview with the Amír, was kindly received, and returned.
Next day, he had a private audience with the Amír; they read mid-day prayers, and it was soon learnt that the Amír had made over to him the city, fort, and environs of Ghaznín. He said: “I will return by the spring. Take great care that no evil befals the city, for my son Maudúd, the minister, and a large army, will be away. Whatever may happen during the winter, in the spring I will settle the matter in another fashion. The astrologers have declared that my star is not propitious during this winter.” The Kotwál replied, “To secure the ladies and treasure in strong forts is preferable to carrying them into the plains of Hindustán.” The Amír rejoined,—“I have determined that they shall remain with me, and may Almighty God grant us all peace, welfare, and success during this journey!” He then went away.
At the time of afternoon prayers, the officers of the army went and sat with the Kotwál, and held a long conversation, but it was of no avail. God only knew the secret of what was to happen. They said,—“To-morrow we will throw the stone again, and see what will come of it.” The Kotwál observed, “Although there is no use in it, and it is very vexatious to the Amír, yet it will be proper to make another attempt.”
Next day, the Amír held a private audience after the Darbár with Mansúr Mustaufí, and said he still wanted several camels to enable him to go, but they were not procurable, and he was much vexed at it. The chiefs came to the Darbár, and 'Abdu-l Jalíl the son of Khwája 'Abdu-r Razzák sat amongst them and said,—“I cannot stay to hear any ridiculous suggestions,” and went away.
They then came down to the Iron Gate and sat in the room with four projecting windows, and sent to me to say, they had a message for the Sultán, which I was to deliver quickly. I went and found the Amír sitting in his winter apartment, alone with Mansúr Mustaufí, and Ághájí at the door. I sent in to announce my arrival, and the Amír said, “I know he has brought a formidable remonstrance; let him come in and tell me.” I came back to them, and said, “A holy man tells no lies to his lord, yet, though he never heard my message, he said you have brought a handful of nonsense.” They said, “We must at any rate cast this responsibility from our own shoulders.” So they stood and dictated a long message to me, to the same effect as the minister had written, and even plainer. I said, “I have not ability sufficient to remember every particular in the order in which you dictate; it is better that you should write, for when it is written, he must necessarily read the whole.” They said, “You have spoken well.” So I took a pen, and wrote most fully, while they stood by suggesting improvements. They then wrote their signatures at the bottom, attesting that this was their message.
I took it to the Amír and stood while he read it over twice, deliberately. He then said,—“Should the enemy make their appearance here, let Bú-l Kásim Kasír give up to them the wealth he has, and he may obtain from them the appointment of 'Áriz. Let Bú Suhal Hamadúní, who also has wealth, do likewise, and he may be appointed minister. Tahir Bú-l Hasan, in like manner. I am doing what is right in my own estimation. You may return and deliver this short reply.”
So I came, and repeated all that I heard, when all were thrown into despair and distraction. The Kotwál said:—“What did he say about me?” I replied, “I declare to God that he said nothing about you.” So they arose, saying: “We have done all that we were bound to do, we have nothing further to advance,” and departed. Four days subsequent, the Amír commenced his march.
Now this volume has been brought to a conclusion. Up to this I have written the history of the king's going towards Hindustán, and there I have stopped, in order that I might commence the tenth volume with an account of Khwárizm and the Jabbál, complete up to this date, and in the mode in which history requires. After I have completed that, I will return to the account of the king's journey to Hindustán down to the end of his life: please God!
At the end of the ninth volume I brought the history of Amír Mas'úd down to that period when he had completed his arrangements for proceeding to Hindustán four days after the interview, and there I ended the volume. I begin the tenth with an account of Khwárizm, Re and the Jabbál, and Bú Suhal Hamadúní, and the period of his family's residence here, and their departure, and of my being appointed to the Government of Khwárizm, and of my losing it and going to Re, and of Altúntásh. All this I will mention, to make my history complete. After I have performed this task, I will revert to the history of this king, giving an account of those four days down to the end of his life, of which but little then remained.
I will now commence these two chapters replete with wonders and marvels. Let wise men reflect upon this, and be well assured that man by mere labour and exertion, notwithstanding that he has property, armies, and military stores, can succeed in nothing without the aid of Almighty God. In what was Amír Mas'úd deficient in all the appurtenances of a king?—Pomp, servants, officers of State, lords of the sword and pen, countless armies, elephants and camels in abundance, an overflowing treasury, were all his, but destiny decided that he should live a reign of pain and vexation, and that Khurásán, Khwárizm, Re, and the Jabbál should depart from his hands. What could he do but be patient and resigned to the decree, that “man has no power to strive against fate.” This prince made every exertion and collected large armies. Notwithstanding that he was exceedingly independent of the opinion of others, and passed sleepless nights in contemplating his schemes, yet his affairs were ruined, because the Mighty God had decreed from all eternity that Khurásán should be inevitably lost to him, as I have already described, and Khwárizm, Re and the Jabbál in like manner, as I shall shortly relate, in order that this truth may be fully established. God knows what is best!