One of the occurrences was the happening of an injury to Zain K. Kokaltāsh. On 23 'Aẕar (about 3 December) H.M. was in Thīrah* and performing his devotions in private.* In front of the hall (daulatkhāna) a great tumult arose and then subsided. Bhūpat Cohān had from inverted fortune turned away his head for some time from obedience and gone off to Bengal. When that country was conquered, he of necessity took shelter at the august court. Since a bad habit with difficulty leaves a man's constitution, and especially does it not depart, if it be not regarded by him as blame­worthy, that wicked one went again to his home in Etawah and took to robbery and oppression of the peasantry. As that town belonged to the fief of the Kokaltāsh, he obtained leave of absence in order that he might guide him and other arrogant ones in the right path by wise advices. Whoever did not listen was to have ²⁷⁹ his arrogance enlightened by the brilliancy of the Indian scimitar. When they arrived at that place the wicked inhabitants took upon their shoulders the burden of obedience, and all the headstrong had, under the guidance of the Kokaltāsh, the bliss of performing the kornish. That turbulent-brained one would not choose to accompany them, and an order was given that the land-holders there should arrest him; but out of terror he came to the camp of fortune and sought protection from Raja Todar Mal and Raja Bīrbar. He professed to bring forward the question of forgiving his offences and expressed a wish to serve H.M. But he was lying in wait for the Kokaltāsh and was meditating mischief. The Kokaltāsh reported his evil designs to Court, and in accordance with orders, S. Ibrāhīm* summoned him in order that he might be fully won over and might be appointed to some duty after the taking of security. He and some daring Rajpūts came forward about this time and petitioned, saying that if the Kokaltāsh would admit him to terms and S. Ibrā­hīm promise to favour him, he would come to court. Otherwise he was prepared to sacrifice his life. The Shaikh, in agreement with the Koka, soothed the ignorant by sweet words and wished to bring him before H.M. As the place-ushers (cāūshān) do not admit armed men without orders, they in good faith put hands on his dagger and stopped him. The passionate man thought there was a trick and drew out his dagger and fought. The Koka bravely joined in the fray and was wounded. Some servants seized Bhūpat and sent him to the abode of non-existence. The Khedive, who possesses the Messiah's breath, went next day to the Kokaltāsh's quarters, and by his gracious words, etc., put balm on the wounds. By his attentions the dangerous wound was healed, and thanksgivings were offered. On the 29th* he alighted at Fatḥpūr.

One of the occurrences was that Yūsuf* K. of Kashmīr received protection at court. His father 'Alī K. Cak was ruler of Kashmīr. He was killed while playing polo (caugān) by a hurt from the pommel of his saddle, and the grandees chose him (Yūsuf). His paternal uncle Abdāl aimed at the throne and meditated wickedness; ²⁸⁰ Yūsuf acted with promptitude and surrounded his house. In the struggle and confusion he (Abdāl) was killed by a bullet. Things had not quieted down when Saiyid Mubārak, Abu-l-m'aālī his son, 'Alī K., Ḥaidar Cak, 'Alī Malik and a number of others agreed that Yūsuf the son of Ḥusain K., who was his (Yūsuf'Shah's) cousin and had the title of Khān-Khānān, should be made king. He out of fore­sight declined. The strife-mongers raised up Saiyid Mubārak and kindled the flames of sedition. A fight took place in the plain of the 'Īdgāh. Yūsuf K. prepared a force and proceeded to an engage­ment. Muḥammad K., who was in the vanguard, was killed after much fighting, and Yūsuf K. fled without coming on the field. He came through the pass of Pīrpanjāl and took breath in the neigh­bourhood of Thāna. The evil-doers sent fraudulent letters and brought him back. At Marāj Saiyid* Mubārak came forward to give battle. The double-faced triflers did not advance one step to carry their words (i.e. their letter) into effect. He prudently went by the route of Qirmiz (B.M.S. Add. 27, 247, adds here “which is in Jammū”), and sought protection from Rajah Mān Singh and M. Yūsuf K. They received him and brought him by the Panjab to Court. On 21 Dai (January 1580) he performed the prostration. The hand of the kindness of the world's lord raised him from the dust, and distinguished him by various favours.

Also at this time Peshrāu K. arrived from the south. He had been* sent to convey counsels to the Niāmu-l-mulk of the Deccan. He had performed his mission in a proper manner and had impressed many wise words on the Niām. Although the brain of the latter was oppressed by melancholy (saudā) and he refrained from society and spent his time in solitude, yet he came a little to his senses, and sent Āṣaf K., who was one of his confidants, along with the rarities of the country. He was well received.

One of the occurrences was the appointing an army to capture the European ports. Inasmuch as conquest is the great rule of princes, and by the observance of this glory-increasing practice, the distraction of plurality* places its foot in the peacefulness of unity, and the harassed world composes her countenance, the officers of the provinces of Gujarat and Mālwa were appointed* to this service under the leadership of Qubu-d-dīn Khān on 18 Bahman, Divine month (February 1580). The rulers of the Deccan were also informed that the troops had been sent in that direction in order to remove the ²⁸¹ Faringīs who were a stumbling-block in the way of the pilgrims to the Ḥijāz. They were bidden to regard this news as an opportunity for showing their loyalty, and directed to join the army with suitable equipments so that the protests of service which they were always making by their envoys might be fulfilled, and also in order that the peasantry of the southern districts might be preserved from the shock of the imperial forces.

At this time the Sarkār of Ghāzīpūr was granted to M'aṣūm K. Farankhūdī, while the delightful tract (khia) of Jaunpūr was taken from him and given to Tarson Muḥammad K. The latter was sent off to that quarter and Maulānā Muḥammad Yezdī* was sent along with him as Ṣadr of the province. Orissa was assigned to M'aṣūm K. Kābulī. Subḥān Qulī Turk was dispatched to proceed rapidly in order to convoy him from Bihar to Orissa and to bring Qiyā K. Gang (or Kank) to Bihar.

One of the occurrences was the return of Mīr Ābu Turāb from the Ḥijāz. It has been stated that he had been appointed to the high office of leader of the pilgrims. At this time news came that he had completed his journey and was bringing an impression of the Prophet's foot; may the Peace of God be upon him and on his family!* He represented that this impression was the fellow (ham­dast) of that which Saiyid Jalāl Bokhārī* brought to Delhi in the reign of Sultan Fīrūz. Although the Asylum of the Faith (Dīnpanāh) knew that the thing was not genuine —and acute experts have shown its falsity—yet from profound observance of the veil he regarded the respect due to that nobleman* of lofty lineage, and gloriously exhibited his administration of justice. An order was issued that the caravan should halt four kos from the capital. The court artificers prepared a delightful dwelling (for Akbar), and the Shāhinshāh came there with the great officers (nuyīān) and the men of learning, and he laid that piece of stone on his sky-touching shoulder and carried it for some paces. The stages were arranged, and the officers placed the stone on the head of reverence and conveyed it in turn to the capital. In accordance with instructions they placed it in the Mīr's house. All this honour was done out of abundant per­ceptiveness, respect and appreciation, and wide toleration, in order that the reverence due to that simple-minded Saiyid might not be spilt on the ground, and that jovial critics might not break out into smiles. Immediately the cup of the fancy of the short-thoughted was filled with dust, and the wicked and seditions sank into the pit of shame. The vain thinkers and ill-conditioned ones who had been agitated on account of the inquiries into the proofs of prophecy, and the passing of nights (in discussion), and the doubts—of which books of theology (kalāmī kutub) are full—were at once made infamous in the market of ashamedness, while those who had spoken idly and foolishly of the semblance of religion and piety in the spiritual and temporal pontiff, became ruined in realm and religion. The agitation of that day casts no cloud on the inner mind of that banquet-adorner ²⁸² of world-knowledge, nor has he any delight to-day from the fact of that crew's having sunk their heads in the collar of shame! The plant of the power of such a whole-hearted one increases from day to day, and from time to time fresh fortune brings the news of success. Profundity of thought always prevails, and the wonders of fortune increase watchfulness.