Also at this time Ḥakīm Abu-l-fatḥ came to court and represented in eloquent terms the confusion in Bengal, and the disaffection of the soldiers there. He also related how he had thrown himself out of the fort (of Tanda?) and had travelled with blistered feet, and had arrived at safety by the help of the holy influence (Akbar's). He represented that though Mīr M'uizzu-l-mulk had at first, from wickedness, joined the rebels, yet he had afterwards, out of foresight, separated from them. The strange thing was that at this time, when the predominance of the rebels was being broken, and the lights of fortune were increasing, this turbulent man was talking foolishly in Jaunpūr and was collecting the evilly-disposed. Maulānā Muḥammad Yezdī* was acting, shoulder to shoulder, with him in foolish talk and in strife-mongering. An order was given that Asad K. Turkamān* should hasten thither from Mānikpūr and bring the wicked ones to court. That loyal servant obeyed the order and arrested these men who were worthy of death. In the confines of Etawah the boat carrying the wicked men sank in the waves* of the Jumna, and the world was cleansed somewhat from the stain of the evil and crookedy-walking ones. An order was sent by Rām Cand, to the Khan A'im that Mu'izzu-l-mulk's younger brother Mīr 'Alī Akbar should be sent to court in chains from Zamāniya. Though he had not joined the rebels, yet he continually, by messages and foolish utterances, fomented the rebellion. He behaved with dis­obedience and tricks to the Kokaltāsh. As the latter was acute and experienced, his (Mīr ‘Alī’s) wiles were not successful. Rām Cand and Ḥaidar Dost brought him to court. The king's kindness made him withhold his hand from capital punishment, and so he sent him to prison.*

One of the occurrences was the tearing away the mantle of deception of S. Qutb.* In Jalesar, which is a dependency of Agra, he had a hermitage of hypocrisy. He took advantage of the simple and spent his days in comfort. Suddenly, S. Jamāl Bakhtiyār fell into his snare. He thought his tricks were miracles and reported them at court. Inasmuch as H. M. is a seeker after excellence in man, he wished to see him. As the Incomparable Deity is his guardian, it occurred to him to send in the first instance some acute per­sons who could judge of the inner mind from outward actions, and could read hidden secrets on the tablet of the forehead. If the report was favourable he would visit his cell. If not, a large number ³¹⁰ of men would be converted (from credulity); M. Khān and Ḥakīm Abul-fatḥ were appointed to this service. They ascertained that he was bad within and without, and reported to this effect. The world's lord tried him in a strict balance and sent him to prison that he might abstain from deceiving men, and that truth might not be associated with folly; S. Jamāl returned thanks and became circumspect again. That empty-handed one and seller of deceits became ashamed of his actions and set himself to amend his ways.

God be praised for that by virtue of H. M.'s knowledge of spiri­tual and physical mysteries many of the tricksters of the age and employers of fraud left off their evil ways, and became travellers to the pure inn of auspiciousness. They turned their faces from the prayer mat of hypocrisy to the dust of supplication, and departed from egotism to worship of the Truth. The great men of former times exerted themselves chiefly in cultivating the false and super­ficial; on account of the difficulty of the task, and their inability, they paid less attention to the patronizing of the spiritual smiters of lies. At the present day, by the glorious Divine knowledge of the Lord of enlightenment this difficult task also approaches to comple­tion. The wise and just man knows that the spiritual and material adornment, and the inward and outward cultivation of so many crowds upon crowds did not suggest themselves to any man in former times, and that the various classes of men did not emerge from the arid desert of imitation to the city of inquiry. Formerly, speech came forth from the privy-chamber to the court of publicity in proportion to the intelligence of the person addressed (mukhaab). At the present day it appears in proportion to the understanding of the speaker. How admirably has my noble brother sung in his descrip­tion of that world-seeing one!