In this auspicious time when the age had increase of spiritu­ality, physical growth also took place. The pageant of spring's cavalcade rubbed the rust off the mirror of time and the terrene. The world-illuminating New Year gave equability to night and day. The bounty of spring circulated in the veins and fibres of life. The morning breezes associated with the spirits of vegetation. The canopy of the rainy clouds was drawn together from the four quarters by the ropes of the swift winds. The army of odoriferous plants speedily arrived, and received splendour on the banks of the streams of abundance. The gales of the rose-garden produced intoxication in the mind. The twittering of the birds of the parterres struck the ears with silken bows and so unclosed them!

The ravishing breeze of the dawn began to blow,
The lips* of the buds sucked the morning
The quaffers of morning-draughts formed a circle
The longers for sweets drained their glasses
The fragrance of the rose made the rose-garden uneasy
The nightingale was aroused by the perfume
The hyacinth shook in every curl
The narcissus glorified bed on bed
The fragrance of the rose stirred up a hundred parterres
The wine-cellar was poured into the mouth of the cup
Love's drunkards were in every tavern
Love's hands were in circle upon circle.

The polisher of the sky and earth, and the illuminator of heights and hollows, after the passing of two hours and three minutes from the night of Saturday the 25th Shawwāl 979, 11 March 1572, cast the shadow of light upon the mansion of Aries and the 17th year from the holy accession began, to wit, the year Amirdād of the second cycle. It is to be hoped that by the blessing of the Shāhinshāh's justice this cycle may be joined to ages and epochs.

Of the occurrences which marked the beginning of this fortu­nate year was the bringing to court by Mun'im Khān Khān-Khānān of Sikandar Khān, and the latter's being pardoned for his offences at his request (Mun'im's). It has already been related that Sikandar Khān Uzbeg had from inborn inauspiciousness turned away from the God-given dominion, and that he had leagued himself with the evil-doer 'Alī Qulī Khān and had lifted up the head of sedition. When what was predestined had happened to 'Alī Qulī, and his rebellion had come to an end, Iskandar Khān, from wickedness of disposition and evil fate, joined Sulaimān Afghan. He spent some time in that country. The narrow-minded Afghans did not think his being among them was proper and laid plots against him. He learned their apprehensions and petitioned Mun'im Khān Khān-Khānān. He represented that what had happened to him had been the result of ignorance, and that he was ashamed thereof. The treacherous Afghans had killed Sulaimān Uzbeg, and now they were thinking of killing him. If Mun'im Khān interceded for this wicked and ill-fated man (himself) to the sublime court, it would be granting him life for this world and also eternal life. Mun'im Khān sent his letter along with his own representation to court and requested orders. H.M. in his abundant graciousness sent a favourable order and made him hopeful. The Khān-Khānān, who on account of the great­ness of the offences did not expect a forgiveness, made a prostration of thanks for the kindness, and sent for Iskandar Khān. On receiv­ing this good news Sikandar Khān took with him Yūsuf the son of Sulaimān Uzbeg, and came away hastily from the Afghans without informing them. The Khān-Khānan behaved kindly to him and taking these protégés along with him, came to court. In the begin­ning of Tīr, Divine month, they were received. At Mun'im's intercession the penitents were forgiven, and treated with royal favours. In a short space of time the Khān-Khānan was encom­passed with favours, and dismissed to the eastern provinces. Sikandar Khān* was granted the Sarkār of Lucknow and sent off with him.

One of the occurrences of this time, which was the spring of fortune and dominion, was that 'Abdullah Khān Uzbeg, the ruler of Tūrān, was induced by the fame and majesty of this sovereignty (Akbar's) to send Ḥājī Altamsh as an ambassador. He brought with him letters of respect and affection, and curiosities of his country. The purport of the letters was to recall ancient relations and to renew friendship, in order that by the help of such Divine glory he might act vigorously against the other princes of Tūrān. Another object was that he might repose in peace and be without apprehension of the strokes of the world-conquering armies. For greater security and success he sent presents to Mun'im Khān Khān-Khānān and the Khān A'aim Mīrzā Kokā in order that they might exert themselves to lay the foundations of friendship. The prudent sovereign received the ambassador graciously, and gave him his dismissal after he had discharged his duty. Presents consisting of the rarities of India were sent along with him.

One of the occurrences was the falling out of favour of Moaffar Khān. At all times, in spite of the rise of the sun of direction of the Shāhinshāh, an unique veil hung over his world-adorning beauty. At this time he made the game of caupar* the veil of his esoteric beauty and carried on the amusement with keenness. Special rules were framed for the game, in which hundreds of designs were involved, and all the servants of the court were continually present for this business. There were great feasts and entertainments. Though in appearance the market of the play was brisk, yet in reality men were being tested. The lord of wisdom under the guise of sport did serious work and was testing men's qualities. One day Moaffar Khān, on account of the intoxication of the world and his small capacity, behaved in a savage and rustic manner in consequence of having lost many games and of having been long in the Presence.* H.M. cast him off from the pinnacle of confidence and sent him on pilgrimage in order that by playing the game of unimportance and exile, his unsound condition might be amended.