Praise be to God that the second cycle has been gloriously completed, and that the third cycle has begun. It is an occasion when I should raise a hymn of supplication to the World-Adorner and Giver of life, and should indulge in praise to the extent of my abilities. But what strength or courage has a clown from the country of contingent existence to strut like a peacock in this ever-verdant house-garden, or to advance the foot of recognition whilst receiving the kicks* of confusion in front, and the buffetings of ignorance from behind.

In that place where there is meditation concerning God
Our supplications have no substance,
O heart, refrain from words as far as possible
Thy foot is on an eminence, be careful, be careful.

On the night of Friday (i.e. Thursday), 24 Muharram 988, 11 March 1581, after 37 minutes had passed, the sun cast his rays upon Aries. There was a New Year's day for joy and delight. The rosebush of equity blossomed with the flower of fortune. Heaven became gracious to earth, and earth put on the grandeur of heaven.

There was a new ornament to the Spring of Reason,
Understanding was assured of existence,
The world had a period of growth,
The earth gave substance to the sky,
The mode of youth was renewed for the world,
Happiness returned to many lives.

Inasmuch as awakened hearts and active brains read the writings of the stars on the forehead of the beginning and perceived the beautiful conclusion from the preamble, the lights of the daily-increasing dominion of the august cycle brightened hearts and eyes. They (the astrologers) conveyed the news of the ruin of the seditious, and of the suppression of the rebellion.

One of the occurrences was the remission of the taxes (bāj u tamghā). Though in the beginning of the reign an order had been ²⁹⁶ given for this great boon, yet, as the world's lord remained behind the veil, and from the avarice of the guardians of the commands of the Caliphate it did not come into effect, for a long and dangerous disease is not cured without great exertions of the physician. Especially is this so if there be an element of avarice and cupidity, and if the spiritual physician be under a veil. At this time, by virtue of his mighty energy the order was issued anew, and he set himself to have it carried out. Though the wrath of the Ruler, and the Majesty of world-sway had reduced the rebellious to submission and supplication, and no one had the courage to transgress the sacred orders, yet, from abundant graciousness he treated and cured the long-standing disease by gentle words and said, “Ancient rulers and former ponten­tates exacted those dues in order to procure the materials of world-conquest and for administrative purposes. Now that the Incom­parable Creator has put under my control the territories of so many great princes, and has made me the keeper of such vast treasures, how can this demand be right, or how can it be weighed in the scales of justice? Truth-gathering Reason had allowed the impost as the guerdon* of world-wardenship. Now that owing to the glory of right-thinking, great treasures are in my hands and that there is no need of this, it would assuredly be a deviation from the highway of obedience to Sultan Wisdom to demand it, and would be treading the path of cupidity with the foot of ingratitude.” In accordance with this well-founded idea, a general order was issued from the abode of graciousness of the effect that Bāj* and Tamghā—which yielded more than the revenues of climes—were remitted, and that the arm of demand should be shortened and should not reach the hem of traders.

Hail to the strong heart and capacious genius which rayed for the generosities beyond the comprehensions of this Age, and made worlds upon worlds of men eternally grateful. Where are Ḥāṭim* āī and M'aan, the son of Zāīda, and other illustrious scatterers of gold, that they may learn something of the degrees of generosity and rub the foreheads of bliss on the prostration-court of ashamedness?

For wondrous products it was Spring coming with Autumn,
For donations of treasure it was Autumn dressing Spring.

Assuredly the parterre-adorners of Fate give development from time to time to the nurslings of the dominion of a bright-starred seeker after power, the clouds of whose bounty pour out in this manner. The keys which open the world fall into his hand, and the treasures of the Age direct their countenances towards his threshold. The arrival at the court of the Caliphate of the revenue of Bengal is a new proof of this. It has been mentioned that Moaffar K. sent the collections made by Khān Jahān, together with many rarities of that country, to court along with Fatḥ Cand, and how they emerged in safety from the whirlpool of the base wretches of Bihār. They were now conveyed to the Treasury under the guard of celestial watchmen. A hundred and seventy-one noted ²⁹⁷ elephants took their places in the royal stables. There was a mur­muring of joy upon the perusal of the writing of daily increasing dominion on the fron tispiece of the Age.

One of the events was the appointment of M. Khān, the son of Bairām K., to the high office of Mīr 'Arẓ.* Though on each day of the week one of the principal servants was promoted to this weighty service, yet on account of the number of suitors, the increase of work, the brisk bazaar of cupidity, and the augmented stateliness of the august court, it occurred to H.M. that a choice, high-born officer of high ability who possessed profound insight, disinterested­ness and honesty should illustrate this great employment. By the glory of his being at peace with all, he was to make no distinction between acquaintance and stranger, friend and foe, but to lay before H.M. all proper requests, and at a fitting time to receive the replies to them. If by the accident of fortune—which is inevitable in the world's tavern—he did not receive a gracious (pasandīda) reply, he should not allow himself to become melancholy, but should have the courage to repeat the request at another time. For in this world, which is full of evil, most things are not done wisely (bamaghzkār), and if they are so done, yet many things which ought to be said do not emerge from the defiles of the bosom on account of fear, cupidity (andokhtanipāra) and a non-observance of a fitting time, whilst many futilities are brought forward. The wise sovereign perceived the notes of praiseworthy qualities in that loyalist and advanced him by this great office. Every auspicious one who by wisdom and right-thinking has erased the marks of cupidity and hypocrisy, and by far-sightedness and judiciousness is not contented with his own knowledge, and always seeks for good principles, and commits the affairs of the people to good men, will ever have the stream of fortune full, and the garden of his fortune will be ever verdant.

Hail to the cavaliers who traverse the horizons,
Who bear away the ball in realm and religion,
In this land there is one of those cavaliers
For whom much praise is little.
Two words sum up the praise I give,
By qualities, Āfẓal (most excellent), by name, Akbar.

One of the occurrences was the arrival of the ambassadors of Qubu-ul-mulk. Though the rulers of the Deccan were not happy in their manner of service and obedience, yet they always, by send­ing petitions and presents, considered themselves to be bound to the saddle-straps of dominion. At this time the ruler* of Golconda showed fawning and submissiveness, and sent a petition along with the rarities of that country. Inasmuch as it was the age of increasing love and of acceptance of apologies, the ambassadors were well-received ²⁹⁸ and frightened hearts were soothed.

Also at this time there came the news that 'Ādil K. of Bījāpūr had prepared a collection of the rarities of his country and wished to send* it when Ḥakīm 'Alī, who had gone there on an embassy, should depart. Suddenly the cup of his life was spilled. The brief account of this is that this man of rusted* intellect and corrupt nature did not properly obey commands and was ever guarding himself by vulpine tricks from the onset of the armies of fortune From self-indulgence he quitted the road of auspiciousness and chose impurity, and conducted himself in ways unpleasing to God. He continually was staining the skirt of his chastity. Inasmuch as it has held good from old times that whoever lets the night-gleaming jewel of wisdom be fouled in the dustbin of carnality, works his destruction by his own efforts, that ignoble creature by great endeavours procured from Malik* Barīd—one of the rulers of the Deccan—two eunuchs who had the reputation of being of fair countenance. When the object of his desires approached, he became possessed with immodesty and baseness, and in the darkness of a private chamber stretched forth the arm of improper lust against one of them. That pure jewel of propriety, from purity and a love of honour, did not yield his body, and killed him with a dagger which he had the foresight to bring with him. Ibrāhīm his brother's son was made his successor by the exertions of Amīr Fatḥ Ullah* of Shīrāz—that compendium of former sages—and the leading men of the country.