On the 15th of the month Jumáda-s-sání*
of the year 970 the
Emperor returned to the metropolis. In this year also took place the
death of Sháh Abu-l-Ma'álí in Kábul. The circumstances are as
follows. After the tragic end of the Bégum,*
the mother of Mírzá
Muḥammad Hakím, Muḥammad Qásim Kohbar*
fled to Mírzá
Sulaimán in Badakhshán. Then the Mirzá,*
with his wife, who is
known as Walí Na'mat,*
brought a large force against Sháh Abu-l-
After this victory Mirzá Sulaimán sent for his daughter from Badakhshán and gave her in marriage to Mírzá Muḥammad Ḥakím. And when he had appointed one Umméd 'Alí, a trusty follower, as administrator of the Mírzá's affairs, he returned to Badakhshán.
In this year Jamál Khán, a follower of 'Adalí,* had given up the fort of Chunhár to Fattú* (another of 'Adalí's followers), whose fame had reached the Imperial Court. When the latter had sent a petition to Court (offering to surrender the fort), Shaikh Muḥammad Ghous (of whom Fattú was a devoted disciple), and Áçaf Khán (who is the same as Khwájah 'Abd-ul-Majíd Haraví)* went and took peaceful possession of the place. They committed the fort to the guardianship of Ḥasam Khán Turkamán, and sent Fattú to do homage to the Emperor, by whom he was received with all honour.
About this time took place the death of Shaikh Muḥammad Ghous. While at Gujrát he had by means of inducements and incitements brought the Emperor, at the beginning of his reign, entirely under his influence as a teacher, but when, the truth of matters was fully enquired into, he was obliged to flee with all speed. And Mullá Ismá'íl 'Aṭá-í Mu'ammá-í, one of the Shaik's trusty friends and disciples (Be on him what may!) found the date in these words: Bandah-e Khudá Shud,* “The Lord's servant is no more.”
While the compiler of this Muntakhab was at Ágra occupied (P. 64) in acquiring the usual branches of knowledge, the Shaikh came in the dress of a Faqír, with great display and unutterable dignity, and his fame filled the universe. I wished to pay my respects to him, but when I found that he rose up to do honour to Hindús, I felt obliged to forego the pleasure. But one day I saw him riding through the bazaar in Ágra. A great crowd accompanied him, before and behind, and to return their salutations, and humble gestures, he was obliged continually to bow on every side, so that he had not a moment's leisure to sit upright in his saddle. Although he was 80 years of age a wonderful freshness, and remarkably fine colour, were observable in his complexion (God be merciful unto him!).
On the 26th of the blessed month of Ramzán of this year my most venerable maternal grandfather died at Basáwar. I received this news at Sansawán, a dependency of Sambhal. Fázil-i Jehán* “Excellent one of the world” gives the date. Since I was indebted to him for instructiou in several things, besides some of the Arab sciences, and he deserved greatly the respect of men of science, I experienced much distress and sorrow from this event, and it reopened the wound occasioned by the recent death of my valued father. This verse of Amír Khusrú (Upon him be mercy!) occurred to my mind:—
“A sword passed on my head, my heart remained two halves,
A sea of blood flowed, a unique pearl* remained.”In the course of the year succeeding these events utter confusion seized my [usually] placid mind, and mundane grief, from which it was fleeing, suddenly came on me with grim mirth, and compassed my path. Then the inner meaning of the words “Cast thyself in it upon me”* became evident and the words of my late father, which he used often to repeat, were verified, viz., “This thy clamour and confusion endures as long as I am in the bonds of life; but, when I am no more, they will see how unshackled thou (P. 65) wilt live, and trample upon the world and all that therein is:”—
“The world is a house of mourning: what is hidden?
A sorrow-stricken one like myself: what is certain?
Mourning became two, my sorrow became double:
O help! For my mourning is become double.
It is unjust that there should be two scars on such an one as me!
One light is enough for one candle-stick,
One head cannot wear two veils,
One breast cannot bear two burdens.”In this year I'timád Khán,* chief eunuch of Aslím Sháh, obtained the highest consideration in the ḥaram, and even in state matters became the Sovereign's confidant. He showed an enterprise, and economy, such as was never before exhibited, and the monetary matters of the Díván became more settled. He was in his turn succeeded by Todarmal. And during the time of the influence of Máham* Ankah, and the Bégum, and I'timád Khán the chief eunuch (who was a man of sense and discretion), Mír 'Abd-ul-Ḥayy aptly quoted the following tradition from the Nahj-ul-balághat, which is attributed to Amír* (may God accept him!), but others attribute it to that noble paragon the late ‘Alam-ul-hada’ of Baghdád, “He said (Peace be upon him!) “A time will come on men, when none will become favourites but profligates, and none be thought witty but the obscene, and none thought weak but the just: when they shall account the alms a heavy imposition, and the bond of relationship a reproach, and the service of God shall be a weariness unto them, and then the government shall be by the counsel of women,* and the rule of boys, and the management of eunuchs.” From this event to the time of emancipation* a whole age passed!
“Ah what a difference 'tis between
What now is and what has been.”In the year 971 Khwájah Muzaffar 'Alí Turbatí* received the title of Khán, and was made Minister of Finance, and they found Zálim* “oppressor” to give the date. Meanwhile day by day a rivalry in matters general and particular went on between the Rája and him. And a certain wit adapted the old verse, (P. 66):—
“A dog of a Cáshí is better than a Çifáhání,
Although a dog is a hundred times better than a Cáshí:”in the following manner:—
“A dog of a Rája is better than Muzaffar Khán
Although a dog is a hundred times better than a Rája.”When the Amírs complained of the Rája to the Emperor, and requested his dismissal, he returned answer “Every one of you has a Hindú* to manage his private affairs. Suppose we too have a Hindú, why should harm come of it?” And a foolish fellow invented the following jewellers-posie concerning the Rája:—
“He who of Indian affairs made a mull
Was the Rája of Rájas Todarmal.”In this year Qází Lál, the wittiest of all good fellows and boon-
companions, was sent for from the town of Baran under some pretext or other, and delivered up to punishment. The words Qází Lál* give the date. In this year Ghází Khán Tannúrí,* one of the great Amírs of 'Adalí, who had been for some time at the Court, once more took to flight and went to Hatiyah. In the neighbourhood of Gaḍha he brought a considerable force to bear against Áçaf Khán and gave battle. He was slain on the battle-field, and Áçaf Khán, having it now all his own way, marched against the district of Gaḍha-Katan-
gah .* This district at that time contained 70,000 inhabited villages, and its metropolis was the fortress of Chourá-gaḍh.* But in former times the metropolis had been the fortress of Hoshang-ábád, which was built by Sulṭán Hoshang Ghórí king of Málwa. Rání Durgá- vatí by name, a lady of great loveliness and grace, and in the prime of beauty, who held the government of the place, came against him with 20,000 horse and foot, and 700 powerful elephants, and fought an obstinately contested battle. Many valiant souls on either side, after striving and struggling beyond all limit or measure, at a message from some arrow or pitiless sword, vacated their bodies. An arrow (P. 67) hit the queen in a mortal part, and when she was on the point of death, she signed to her elephant-driver to put an end to her agony. Nevertheless the tricks of her bad luck did not deliver her from ruffians. Ah yes!—