Fourthly, this incident, that a fierce* Tabarrā, in accordance with their notoriously brutal manner, in the presence of Yādgār Nāṣir Mīrzā* [who had fled in concert with Hindāl Mīrzā from Kāmrān Mīrzā] and come thither, uttered foul* and improper abuse against the companions of the Prophet,* may the peace and blessing of God be upon him and his family, and may God be pleased with them; Mīrzā Yādgār Nāṣir could not endure this, and struck him such a blow with an arrow which he had in his hand that the arrow penetrated his chest up to the wing, and passing through him struck the ground.* Hājī Muḥammad Khān Kūkī with two servants first of all entered the fortress of Qandahār together with a train of camels laden (with supplies), and put the guards to the sword; a second party following him, came up, Mīrzā Ulugh Beg and Bāiram Khān were of that number.* The Qizilbāsh were astounded,* and utterly confounded,* and the proverb was exemplified,* “Qāẓī, I am an old woman,* and if you don't believe me, I can scream just like one, listen!” Their haughtiness was humbled, and Humāyūn* entering the fort* allowed Bidāgh Khān, who had come to him* in trepidation and anxiety, to proceed towards ‘Irāq. Notwithstanding this, all the inhabitants of the city, who were heartily sick of them, killed the Qizilbāsh in every street. After he had settled Qandahār to his satisfaction,* he made over charge of that district to Baīrām Khān and determined to attempt the conquest of Kābul. Mīrzā Kāmrān also came out to meet him with the intention* of fighting. Every day one or two* of his noted Amīrs deserted and joined the army of Humāyūn. In very truth the greater part of the inhabitants of the world* are like a flock of sheep, wherever one goes, the others immediately follow.* Mīrzā 449. Kāmrān, losing the clue of all independent action, availed himself of the services of the Shaikhs and ‘Ulamā to sue for pardon. Humāyūn, upon condition of personal submission, effaced the record of his transgressions from the page of his mind with the water of forgiveness. Mīrzā, in accordance with the saying “The traitor is a coward,”* would not consent to an interview, and took refuge in the citadel of Kābul, where he entrenched himself, and fled thence in the dead of night to Ghaznīn. The whole of his army* came over to the camp of Humāyūn, who appointed Mīrzā Hindāl to pursue him, and came himself to Kābul, and the hidden meaning of the sacred word “Verily, He who hath ordained the Qur'ān for thee will restore thee to thy returning place”* was revealed, and he refreshed to the full his eyes with the sight of the noble Prince his son. This victory was gained on the tenth of the month of Ramazān the blessed,* in the year 952 H. (A.D. 1545),* and the following hemistich was written as a record of the date:—
“He took the kingdom of Kābul from him without fighting.” And inasmuch as others are responsible for the relation of these events, and the compiler of this Muntakhab has only adapted his record from them, now however much he may desire to epitomise,* the thread of his discourse* has involuntarily become lengthened (in accordance with the saying). Narration has many bye-paths.*
To make a long story short when Mīrzā Kāmrān proceeded to Ghaznīn and was unable to enter it,* he departed towards Bakkar, and Mīrzā Shāh Ḥusain, who had given him his daughter (in marriage), came forward to assist him.
Humāyūn put to death Mīrzā Yādgār Nāṣir who was meditating
flight, and proceeded with the intention of conquering Badakh-
Humāyūn, after relieving Mīrzā Hindāl of the government of Badakhshān, wrote a patent conferring it upon Mīrzā Suleimān, and making over* the government of that country to him returned with all speed to Kābul. Mīrzā Kāmrān, after the defeat of his forces, remained entrenched in Kābul, and when he found himself in straits, out of sheer cruelty several times gave orders for the young Prince to be placed upon the ramparts of the fort within range of both artillery and musketry fire, but Māham Ānka* made her own body a shield for him against the arrows of calamity.
Verse.If the sword of the world leaps from its sheath,
It can sever no vessel till God permits.
The Sardārs and Amīrs, on account of the heat of the contest in which they were engaged, began to traffic in hypocrisy,* and kept coming backwards and forwards, now in one direction now in another. Many of them on both sides were killed. At last,* Mīrzā,* having made a hole in the wall of the fort, came out in disguise,* and when Ḥājī Muḥammad Khān, who had been detailed with a party of men to pursue him, came up with Mīrzā,* Mīrzā said to him “What if I have killed your father Bābā Qashaqa?” Ḥājī Muḥammad Khān, who was a vetera soldier, energetic and experienced, pretending not to understand him, returned, and the Prince reached his father Humāyūn safe and sound, and the part returned to the whole.*
Mayest thou live a thousand years, and a thousand years*
beside,
For in the prolongation of thy life are a thousand advantages.
And Mīrzā Kāmrān took refuge with Pīr Muḥammad Khān, 451. Governor of Balkh, and asking his assistance* seized certain of the provinces of Badakhshān without a struggle from Suleimān Mīrzā and his son Ibrāhīm Mīrzā, and took possession of them; and Qurācha Khān,* who had done notable service, together with certain other grasping* Amīrs, entertained extravagant expectations from Humāyūn, and when their iniquitous desires were not realised betook themselves to Badakhshān and Kābul.
Within those few years the earth had quitted its accustomed state of repose, and had undergone tremblings and agitations. A certain witty writer* says with reference to this:
The fortress of Kābul which in height surpasses the seventh
heaven;*
Like the Kite which is six months female and six months*
male.
On several occasions it happened that Mīrzā Kāmrān came to pay his respects to Humāyūn and had a personal interview with him. Humāyūn, out of natural kindness and innate good-will pardoned his shortcomings, and cleared his heart of all rancour against him,* and after he had sought permission to leave to make the pilgrimage to the sacred city of Makka, bestowed upon him the country of Badakhshān,* and himself going up against Balkh, fought with Pīr Muḥammad Khān and ‘Abu-l-‘Aziz Khān, the son of ‘Abdu-llah Khān,* the Ozbak king, and defeated them after a sharp engagement. But following the bad advice of his Amīrs, who were treacherous hypocrites,* and in alarm about Mīrzā Kāmrān, he turned back and came to Kābul.* Mīrzā Kāmrān* once more broke* his treaty obligations, and inasmuch as the untrustworthy leaders on both sides began to practise unfaithfulness, and led him out of the way,* and he had to fight numerous battles,* he eventually sought aid from Islem Shāh, but, meeting with disappointment,* and returning thence, was delivered into the hands of Humāyūn by the machinations of Sulān Ādam Ghakkar at Pashāla.* Notwithstanding all his repeated rebellions his life was spared, but 452. the jewel of sight was taken from him,* (as has already been stated), and he was permitted to depart for the sacred Makka. He had the good fortune to make the Hajj four times, and thus made amends for his past evil deeds, and there delivered up the life that had been entrusted to him.