The just lord of the world by wisdom and foresight, and the guidance of daily-increasing fortune, led the great army of India to Zābulistān, and by skill and planning brought the work to a suc­cessful end. The dignity of counsel-giving was exalted, and a new jewel of humanity was displayed. Prudence and courage went shoulder to shoulder, and graciousness and magnanimity embraced each other. By wisdom he laid the foundations of war, and led a world into an open plain. He disregarded self, and showed the path of courage to a crooked foe. The retribution of the wicked was accomplished in an exquisite manner. A great expedition, such as had not occurred to the minds of the rulers of India, was effected in an admirable way. The jewels of endurance, wide capacity and knowledge of mysteries, were displayed to the four quarters of an astonished world. Though the rebels of the eastern provinces went the roadless way, and the officers requested that he would make an expedition in that direction, he took up the rebellion in the Panjab, and did not grant their prayer. Such calm and endurance were exhibited as to be extolled everywhere, and a splendid remedy was applied to the distractions of mankind. Appreciation and arrangement received fresh splendour, and he was made glorious by not permitting the chastisement of his ungrateful brother whom he looked upon as an elder child. By not leaving administration to the officers he strengthened the cords of discrimination. In spite of so many offences he granted to the Mīrzā his country, his property, his life and his honour. He fulfilled the obligations of battle and ³⁷⁴ banquet, rewarded the loyal servants, and punished the wicked. On 19 Āẕar,* after ten months, he glorified the capital by his advent.

A breeze of joy comes from Fatḥpūr,
For my King returns from a long journey.
What bliss is his advent, for from every heart
Thousands of rejoicings come forth.
O Faiẓī, glorious be his arrival to a world.
For a world comes into his presence.

On this day of joy the great officers, the loyal servants, and others were drawn up in two sides of the way for a distance of four kos from the city. The mountain-like elephants stood there in their majesty. The Khedive of the world proceeded on his way on a heaven-like elephant, attended by the “Avaunt” of the Divine Halo. The obedient princes moved on in their order. Many grandees proceeded in front of the mace-bearers (yesāwalān). The panoply* was there in its splendour and was followed by various officers. The noise of the drums and the melodies of the magician-like musicians gave forth news of joy. Crowds of men were gathered in astonishment on the roofs and at the doors. At the end of the day he sate in the lofty hall (daulatkhāna) on the throne of sovereignty. He dispensed justice by rewarding the loyal and punishing the hostile and made the increase of dominion and success a vehicle for worship and supplication.

One of the occurrences was the capital punishment of Bahādur. That evil man was the son of S'aīd Badakhshī* and owing to wicked­ness of brains he distressed the peasantry. He showed conspicuous folly, as has been in some measure described. He made the hill-country of Tirhut the abode of turbulence, and emerging from there when opportunity offered, he opened the hand of plundering. As that quarter was in the jāgīr of Ghāzī K. Badakhshī, and the Khān 'Āim assisted him, and he joined skill to courage. Bahādur sustained heart-breaking defeats. His home and family were plundered and his children captured. Therefore he had recourse to wiles, and sued for mercy. He came and paid his respects to Ghāzī K. As the marks of sedition and turbulence were seen in his words and actions, Ghāzī K. arrested him and sent him to the Khān 'Āim at Ḥājīpūr. The latter sent him to court, at the time of H.M.'s arrival he was brought in with chains on his neck, and stocks (kunda) on his feet, and met with his deserts.* One of the occurrences was the arrival of Ḥaidar²* to do homage. H.M. asks nothing from the princes of the age beyond obedience, and when they render this he does not exert the might of sovereignty against them. Accordingly he had sent Ṣāliḥ 'Āqil to advise Yūsuf K. the prince of Kashmīr. He had the good fortune to accept such counsels and to send his third son to court along with the choice things of the country. He was distinguished by royal favours.

One of the occurrences was the placing of Shahbāz K. in the prison of schooling. It is indispensable that man should at the time of smiling fortune and of increase of wealth keep watch over himself. Instability* and too much of the coquetry of the world— which is the demon-land of success—soon unsettle one, and cast him into eternal ruin. As by the virtue of daily-increasing fortune, good service was performed by him, and he drank more of the world's wine than he could digest, he showed some self-will. At the time of inquiry he exhibited presumption and self-auctioneering. Inasmuch as the world's lord was relieved then from the stress of the administration of the world and was taking counsel (jānqī) with wise and disinterested men, he looked closely into the conduct of this narrow-souled, foul-tongued* man. On 24 Dai he went off to hunt in the direction of Nagarcīn, and arrived there on 3 Bahman. On that day, in drawing* up the guards (taslīm-i-caukī) the Bakhshīs of the court of the Caliphate had placed him (Shahbāz) below M. Khān, who now has the lofty title of Khān-Khānān. He went wrong and did not obey the holy commands, and severed the links of gratitude and loyalty. Or rather he let go the thread of mercantile considerations. As his capacity was small, and the wine was strong, he was unable to keep quiet at the banquet of service. He came out of the cool abode of reason, and worshipped his idiosyncrasy. H.M. in order to instruct him made him over to Rai Sāl Darbārī, and placed him in the school of practical wisdom. Next morning he returned to the capital.

One of the occurrences was the death of the (Malika Jahān) Queen of the world, Ḥājī Begam. From the time that she* had returned from the Ḥijāz she had, in order to perform the duties, taken up her abode near the tomb of H.M. Jinnat Ashiyānī (Humāyūn) and had looked after it. She regarded this service as the material for gathering bliss in realm and religion. The poor of that spot gained their desires from the table of her bounty. Inas­much as the world is not a place of permanence, and a commercial ferry (guzargāh bāzargānī),* not a spiritual resting-place, that secluded one packed up the goods of life from this treacherous inn on the 7th (about 17 January 1582) and turned away her face from the caravanserai. A world grieved, and Time became sorrowful. How ³⁷⁶ can I write about the condition of the loving throne-occupant. The capacity of mortals is not sufficient for this, and it does not fall into the mould of speech. And why should it not be so! The manage­ment of this material world is a great fact and the accomplishments thereof a great task (?).* Seeing that that fountain of gentleness is filled with grief whenever a human being dies who has had some goodness in him, an estimate may be made of what his feelings were at the severing of an existence so bound to his soul. This lady of the family of dominion was an ocean of goodnesses, and loved the sovereign from his earliest years. He also was wonder­fully attached to her. The ladies of the harem wept and tore their hair on account of pain for which there was no medicine. Inas­much as H.M. was primate of the spiritual world, and there is nothing extravagant there, and no wrinkle on the heart's brow, he refrained from impatience, and took up his station in the pure shrine of resignation, and administered balms to the wounded hearts.

The awakened and enlightened well know that three caravans move towards this three to five days' inn. The first is the spermal caravan which proceeds from the loins of fathers to the wombs of mothers, the second is the becoming a celestial soul and a body descending into clay, the third is the strange condition of the beings who in this variegated abode partake of joy and sorrow. Whiles man becomes fixed there, whiles his nature is restless in it. The enlightened heart moves on with firm foot in this turmoil, and endeavours to help both itself and others. He who does not under­stand gets confused and bewildered.

Out of abundant kindness he sent Qāsim 'Alī K. to Delhi in order that he might convey the graciousness of H.M. to the servants of that secluded one, and might restrain them from grief, and might console them. He was also to perform in a proper manner what was necessary for the lady on her journey (i.e. help her soul by alms-giving and prayers). May Almighty God cast a ray of His own eternity on the plane of the existence of this wisely-walking sovereign! And may mortals receive life from his glorious graciousness and equity.

May his soul have an eternal mansion,
May his threshold be life's sanctuary,
May his beauty long glorify the world,
May his nights be ascents heavenward, his days New Year days.

One of the occurrences was the coming of M'aṣūm K. Faran­khūdī to court. In the middle of Bahman that wanderer in ruin's wilderness came to Fatḥpūr. Inasmuch as his infatuation was not yet laid, he did not bring the face of supplication to the threshold of fortune, but chose a place outside the city near the shrine of the hidden saint (Pīrghaib).* In spite of so many crimes his sole and ³⁷⁷ evil idea was that the sovereign would notice him. If repentance had wholly possessed his soul, he would have come to the court and have stained his forehead with the dust of repentance so that the Incomparable Deity should have forgiven him, and he had attained the shade of graciousness.

The adventures of this young man of slumbrous intellect and fortune are as follows. When helplessness took possession of him he for a time sought protection with the Khān Āim M. Koka by means of fawning. The Mīrzā, from honesty and simplicity, believed his deceitful expressions to be sincere and assisted him. He helped him in various ways with money, goods, and a jāgīr. The territory of Mahīsa* which is on the skirt of the hills was part of the last. And he promised that when the royal standards returned to India, he would take him to court, and obtain favour for him. Inasmuch as he was bad at heart, and cherished evil thoughts, he took leave and went to his estate. Many shameless men gathered round him. The Mīrzā repented of having sent him, and set himself to remedy the situation. As M'asūm had not the strength for battle, he gave up the idea and went off, intending to go to court. His whole notion was that if an opportunity offered, he would raise the head of sedition. Otherwise he would go to court and have recourse to wheedling. The Mīrzā at the instigation of evil men allowed this strifemonger to go off without an escort of troops (?) and a great mistake was made in the matter of administration. He exerted himself in going astray and in stratagems, but as he had little means of fighting, and as there were many imperial servants on all sides of him, and his mother, sister and wife were in confine­ment, he could not stir up the dust of dissension, and was unable to hale himself to the corner of ruin. From helplessness he came to the city of abundance, and fell into the crapulousness of arrogance.

Also at this time Qāzī 'Abdu-s-samī'* was exalted to the position of Qāẓī* of the army ('askar). He was of a noble family in Andi­jān, and was one of the first of the age for the usual sciences, powers of exposition (tanqīḥ-i-taqrīr), and right thinking. Formerly Qāzī Jalāl* Multānī held that office. When it was discovered that worldly interests had depraved the intellect of that avaricious man, and that he had deviated from truth and rectitude, and also it became notorious that his son had embezzled treasury-money, he was removed from office and from trust, and the pen of supersession was written over the forehead of his circumstances. And in consideration* of the circumstances that one who had been exalted by the King should not appear contemptible in the eyes of the public, he was exiled to the Deccan in order that he might go by that route to the Ḥijāz. The avaricious man remained in that quarter (Mecca) and died there. After that no one had been nominated to the ³⁷⁸ lofty post. As H.M. was impressed by the skill and disinterested­ness of this excellent man, he exalted him to this high office. On the 24th the Khān Āim came from Bihar and was received with royal favours.