The sixth cause was the dishonouring of Khāldīn K. Jalesar* was assigned to Mīr Jamālu-d-dīn Ḥusain Ānjū and taken from his fief. As Khāldīn had collected a sum of money from it, Moaffar K. broke the thread of moderation—on which the management of the social state depends— and tortured him by having him hung up by one arm. All lovers of money were terrified. They formed long plans for cultivating their fiefs and suppressing* their soldiers. Also at the time of Khān Jahān's death Ism'aīl Qulī K.'s fief had been increased without H.M.'s order, for the purpose of conciliating the base and wicked. Moaffar K. demanded restitution in both cases. From somnolency of intellect he did not take note of the circum­stances of the time. The seventh cause was the capital punishment of Roshan Beg. He was one of the collectors of the exchequer-lands. He embezzled and fled to Kabul. At the instigation of strifemongers he came from there to Bengal, and engaged in increasing the disturbance and in giving evil counsel. When this came to the august hearing, an order was issued that he should be put to death. Moaffar K. did not understand the times and thought that by put­ting him to death at the beginning of the rebellion he would induce men to be submissive. But it only enhanced their turbulence. From love of money and the instinct of self-preservation they set about taking vengeance. The eighth cause was the injudicious increase of the revenue by the Diwān Khwāja Shāh Manṣūr. When ²⁹³ Bihar and Bengal had been conquered by the might of the Shāhin­shāh's fortune, the discipliner of mortals (Akbar) from knowledge and foresight, because that country is by its climate inimical to horses, and some parts of it also are injurious to men, had ordered for the encouragement of the army that the pay of the soldiers should be increased by 100 per cent. in Bengal, and 50 per cent. in Bihar. The Khwāja did not understand the situation and took upon himself the responsibility (jawāb girifta) of issuing an order to the effect that in Bengal the increase should be 50 per cent. and in Bihar 20 per cent. Moaffar K. was bound by the order and made out the accounts from the beginning* of the year, and so instituted heavy demands.* The avaricious and seditious got a pretext for wickedness. But if they had had a little sense of justice, they would have done nothing except petition the Shāhinshāh. What cause was there for ingrati­tude and rebellion? The ninth cause was the establishment of the principle of universal toleration (alḥ-i-kul). It has been mentioned that the throne-occupant of fortune from his abundant quest of truth, brought together the sages of different religions and tested them. By the irrigation of insight, that comprehensive genius and profound observer watered the four-square garden of concord. Base-minded people cast suspicions on the unique one of creation and fabricated materials for disturbance. They, out of cupidity and avarice, framed a pretext and ruined themselves for ever.

When the veil of reverence had been torn and they had become turbulent, Mozaffar K. sent against them Mīr Jamālu-d-dīn Ḥusain, Raẓavī K., Timūr K., Raī Patr Dās, Mīr Adham, Ḥusain Beg 'Itrāt* Alī, Ḥakīm Abu-l-fatḥ, Khwāja Shamsu-d-dīn, Jāfar Beg, Muḥam­mad Qulī Turkamān, Qāsim 'Alī Sīstāni, 'Iwaẕ Bahādur, Zalf 'Alī Yezdī Yaka-āwez (attacking singly), Saiyid Abū Isāhaq Ṣafavī, Moaffar Beg, Ḥusain Beg Gurd and others to the bank of the Ganges with the design of giving battle. Nijāt* K., in spite of his relationship, failed, from cowardice, to join them. Wazīr Jamīl did join them, but played a double-faced part. The rebels were now in a measure aware of the injury they had done themselves and proposed a reconciliation. The imperial servants did not trust them and paid no attention to the proposal. The rebels were in expectation that some well-intentioned servant would represent to H.M. their embarrassments and convey a gracious order. Inasmuch as in the court of the Caliphate an intermediary (wasīla) is not required before the forgiveness of offences, but pretexts for the acceptance of apologies are sought* for, an order* was issued, censuring Moaffar K. and making joyful those who had gone astray by the news of forgiveness. In the heat of the contest Qāsim Naula* arrived by post horses. The imperial servants had their eyes opened, and they set themselves to use soothing language and to accept apologies, while those who had gone astray got fresh life from the royal order and held a feast. As they had deviated from the right path they expressed the wish that Moaffar K. would, through the intervention of some officers of the army, confirm the promise of giving their case favourable consideration so that they might be freed from apprehensions and might return to service. In the first place Mīr* Abū Isāḥaq was sent to see what their intentions were. As he saw signs of repentance in their demeanour, next day Raẓavī K., Rai Patar Dās, Saiyid Abū Isāḥaq, Mīr Aḥmad Munshī were ²⁹⁴ sent to comfort the ashamed wanderers. Their leaders prepared in a submissive manner the privy chamber of supplication and spoke about fixing the foundations of concord. Inasmuch as the Divine decree was against their wishes, and the time was evil, the friendly meeting became contaminated, and the dust of dissension sprang up. It occurred to Narain Dās Ghelot* and some Rajputs belonging to Rai Patar Dās that there could not be a better opportunity for getting the upper hand, and that the proper thing to do was to put the handful of ingrates to death. One of them whispered* this to the Rai, and he from simplicity and inexperience of mankind communi­cated this to Raẓavī K. That wicked coward conveyed by hints and signs the proposals of the devoted followers to the perturbed brains (of the Qāqshāls). In a short space of time every one of them made an excuse for leaving the meeting of peace, and commenced a disturbance. Raẓavī* K. and Saiyid Abū Isāḥaq were admitted to quarter, and that ignorant renderer of the veil (Raẓavī K.) was imprisoned. Upright men who loved honour fought bravely and drank the last draught. On every side there was a fire of sedition, and the dust of strife rose high. The alert and wakeful of heart will draw from this story the moral that the breaking of promises, cowardice, disobedience, and the failure to recognize the proper place for telling secrets, build a house of evil and heap up the materials of ruin. Apparently the time had come for tearing away the veil over the double-faced, and for cleausing the earth of the dust of the lives of the wicked! When the news came to court, those who had the right of audience represented, and the opinion of the loyal and well-wishing was, that the royal standards should proceed thither. That far-seeing diviner of mysteries said to some of the courtiers, “It flashes upon our soul that the dust of rebellion will, in a short time, be laid by the good services of our loyal officers, and that every one of the rebels will meet with his deserts, and that these futile people will not be honoured by the movement* of our retinue. It is clear that the audacity of the rebels is being backed up by the ruler* of Kabul. It is not unlikely that flatterers may bring that light-headed, evil-thinking one into India. If the royal standards be transferred to the eastern provinces what will be the condition of the generality of my subjects? It is right that we remain at the centre of the Caliphate and address ourselves to supplicating the incomparable Creator. We shall make justice and equity our secret army and contemplate the spectacle of fortune. Our sagacity will be impressed ²⁹⁵ on mortals, and our sentinelship will be conspicuous.” In a short time what he had said was proved, and a collyrium was applied to the eyes of the short-sighted.