A thousand thanksgivings that the spring of dominion has revived, and that the banner of the New Year has been upreared! The world has anew turned her face towards equability, and the ele­mental forces have assumed fresh power.

Clouds changed garden-dust into Tartar-musk,
The zephyr quickened the fire of the rose,
The blossoming branch became a ball of camphor,
The dark hyacinth changed into burning aloes of Qamār,
By the feet of the maidens of the garden-pavilion
Dust became like mirror-holding water,
'Twas the season of love-glances and beauty-worship
The season of blossoms and of wine-drinking
The rosebud and narcissus have joined hands
Strive to commit your heart to an alert hand

The spring-breeze gave like an invisible messenger the glad tidings of victory and fortune. The gates of Divine abundance opened for the terrene and terrestrials, and the imperial servants were gladdened by the news of celestial victories. After three hours and fifteen minutes of Monday 18 Sh'abān 973, 10th March 1566, the sun entered the Sign of Aries, and the year Bahman, viz., the 11th year of the first cycle began. For two or three days Karrali was the exercise ground of the sublime host, and the New Year's feast took place there. The Khān-Khānan Mun'im Khān and Moaffar Khān and others were left there for the settlement of the affairs of Khān Zamān, and for the return of those who had been sent to him, and the royal camp proceeded towards Kālpī, and from thence to the capital. On 19th Farwardīn, the day of Farwardīn, corresponding to Friday 7th Ramẓān, 28th March 1566, the shade of the imperial umbrella descended upon Agra, and thereby the dignity of that spot surpassed the sky. After spending some days there, H.M. went to Nagarcīn, which had been built then, and that delightful spot was irradiated by his presence. In fine when H.M. the Shāhinshāh from a regard to his subjects proceeded to Agra, Mun'im Khān and Moaffar Khān awaited in Karrah the return of the envoys. When the latter approached 'Alī Qulī Khān, he went forth to meet them and treated them with respect, and used a glozing tongue. He came back to the path of obedience by promises and oaths, which are the documents of hypocrites, and then Mun'im Khān and Moaffar Khān, having been freed from their duties there proceeded, stage by stage, to the capital. When they came to Etāwah, Moaffar Khān, having become suspicious of Mun'im Khān, posted on to the threshold, and was received with favour. He explained the double-dealing of the grandees and impressed this on H.M. Afterwards Mun'im Khān and the other officers came to Court. Lashkar* Khān was removed from his office of Bakhshī, and Khwāja Jahān was reprimanded. The great seal was taken from him and he was dismissed to Mecca. The severity used towards these men, which was the retribution for their deeds, caused greater circumspection on the part of Mun'im Khān. The reputation of Moaffar Khān was increased, and by the mediation of the courtiers, the offences of Khwājah Jahān were forgiven. H.M. the Shāhinshāh personally attended to the administration of affairs, and the result was that the world assumed a new aspect.

One of the occurrences was that H.M. the Shāhinshāh displayed his world-adorning graciousness to the servants of the sublime threshold, and directed his attention towards the assessment (jama') of the parganas. In accordance with his orders Moaffar Khān set aside the Jama' raqamī* (assessment according to kinds of produce?) which had been made in the time of Bairām Khan and in which, on account of the plurality (karat) of men and the paucity (qillat) of territory, a nominal increase had been made for the sake of appearances. All these (papers) had remained in the public offices and been regarded as authentic, and had become the tools of embezzlement for the slaves of gold. Qānūngoes and others who were acquainted with the whole of the territories the empire fixed according to their own estimates the actual produce of the countries and established a new assessment.

Though it was not a regular estimate (hāl-ḥāṣil), yet in compari­son with the former one, it might be so called.

As the branding* department, of which an account has been given in the final volume, had not then emerged into being, at this time the number of attendants for all the officers and servants of the threshold was fixed, so that every one should keep some persons in readiness for service. There were three classes of the ordinary soldier assigned to the officers. The first class had 48,000 dāms a year, the second 32,000 and the third 24,000.

One of the occurrences was that 'Abdullah Khān Uzbeg, who had been defeated and had gone to Gujrat, was turned out by Cingīz Khān in accordance with the agreement made with Ḥakīm Ain-al-mulk. From ill-fatedness he did not become circumspect and wandered about in the desert of calamity. He again came to the borders of Malwa and raised the head of sedition. Shihābu-d-dīn Aḥmad Khān, who had been previously appointed to manage the affairs of Malwa got ready an army and marched against him. The wretch was nearly captured. With a thousand troubles he conveyed himself to 'Alī Qulī Khān and Sikandar Khān. Thereafter he went to the abyss of annihilation.

One of the occurrences was the flight of Jalāl Khān Qūrcī. The explanation of this is that, as the holy personality of the Shāhinshāh is pure and chaste, he wishes that all mankind and especially those near to him be so likewise. When he heard that Jalāl Khān kept a beautiful youth and was immoderate with regard to him, he was dis­pleased and separated them. That light-headed one (Jalāl Khān) left the path of wisdom and one night went off with the young man. M. Yūsuf Khān and others were appointed to pursue him, and they seized him and brought him and the youth to Court. He was ordered to be suitably punished. For a long time he was kept in a portico (jilaukhāna)* and was kicked by high and low. Afterwards H.M.'s kindness remembered Jalāl Khān's good fellowship (nadīmī) in which he was unrivalled, and he was restored to favour.

One of the occurrences was the appointing of Mahdī Qāsim Khān to prospect the territory of Garha. It has already been related how Āṣaf Khān became a renegade at the time of service and trod the path of disloyalty. When the imperial camp returned from Jaunpūr to Agra, H.M. resolved to send to Garha Mahdī Qāsim Khān, who was one of the old servants of the family. He was to administer the territory and to arrest Āṣaf Khān who had perpetrated so much wickedness. Mahdī Qāsim Khān girded up the loins of resolution and set out, but before his army arrived, Āṣaf Khān got information and with much regret left the country. He became a wanderer in the fields of wretchedness, and, like a wild beast, took refuge in the forests.

Mahdī Qāsim Khān arrived at that rich country, and after taking possession of it hastened off after Āṣaf Khān. 'Alī Qulī Khān, who was always trying to win over Āṣaf Khān, recognised this as a good opportunity, and wrote letters to him, and so showed that he was about to break his compact (with Akbar). The simpleton (Āṣaf) foolishly went off and came to Jaunpūr with his brother Wazīr Khān and joined 'Alī Qulī Khān. Mahdī Qāsim Khān became governor of Garha.

One of the occurrences was as follows: As H.M. the Shāhinshāh wandered about under the veil of inattention and was continually arranging some pleasant screen for himself, he at the time he was residing at Nagarcīn, both for the sake of administration, which the wise can understand, and for ostensible amusement, which all can appreciate, employed himself in polo-playing, which in truth is an image of world-conquest and government. In the season of enjoyment he carried off the ball of pleasure from the world's plain. In appearance he was engaged in sport and amusement, inwardly he was occupied with realities, and was carrying on the world's business. In this pursuit he devised wondrous inventions. Among them was the burning* ball. By means of its light he with ease followed the sport of polo-playing in dark nights.

With* the crescent-moon-like stick he drove the ball beyond the stars. In appearance the methods of sport were perfected. In reality horses' paces were improved, and men were taught exertion and activity, which were indispensable for warfare.

One of the occurrences was the death of Yūsuf Muḥammad Khān Kokaltāsh, the elder brother of M. 'Azīz. He died from excessive drink on the day of Khūr 15 Khurdād, Divine month corresponding to 5 Ẕī Q'ada, 24th May 1566, after five days' illness. A remarkable thing was that when his body was removed next day from Nagarcīn to Agra it was still warm. H.M. the Shāhinshāh was, from his kind­ness of heart, much grieved and showed much sympathy with the mourners, and behaved very kindly to them.

One of the occurrences was the departure of Mahdī Qāsim Khān for the Ḥijāz. It has already been mentioned that he had been appointed to the charge of Garha, and directed to drive out Āṣaf Khan. When that territory came into his hands without exertion, he was unable to manage it on account of its extent and bad condition. He was overcome by depression, and in the midst of this year, he, without the royal permission, left the country and went southwards with the intention of going to the Ḥijāz. Seeing that proximity to great saints, who are possessed of pure spirits, is not beneficial when there is no real connection, what can result from proximity to holy places which have acquired sanctity from association with saints, especially when it is attended by the displeasing of so great a master? When the fact was reported to H.M. he pardoned his (Mahdī Qāsim's) folly and made arrangements for the administration of the country. Shāh Qulī Khān Naranjī and Kākar 'Alī Khān with a number of heroes were appointed to the province. By their being sent, the distractions of the country were set right. They themselves were treated with princely favours.