Whoever receives* a ray from the world-lighting sun, and who reads the inscription on his heart's portico, does not, without some heartfelt cause, abide in one place, but every now and then takes his pleasure in a new spot of delight. Especially is this so with wise enthroned ones, for the repose of the different tribes of man­kind is impledged to such right-thinking and just personalities, and the irrigation of the four-square garden of the world depends upon their justice. In the first place the abode of empire is cleansed from the weeds and rubbish of disturbance by perambulations among the provinces, and direct knowledge is thereby obtained of the condition of things. Evil-doers sink into the abyss of failure, and good men acquire distinction. In the second place remote districts become swept and garnished as well as the home-farm of sovereignty, and are enlightened by the glory of justice. The world-traversing steed conveys the sovereign to those places, and knowledge is thereby increased, the country developed, and diversity changed into unity. The glory of the shadow of God envelopes mankind. Hence the acute sovereign every now and then makes some tract his abode, and constructs there delightsome palaces, enchanting gardens, ear-rejoicing fountains, noble temples of worship, and beneficent harbourages. Every one who cannot withdraw his regard from ⁴⁶⁶ superficialities is astonished to behold the sovereign abandoning those lordly dwellings and traversing fields and deserts. At this time when Fatḥpūr—that glorious diadem of God—was the envy of the age, able and observant men perceived that in spite of H. M.'s great affection for that place, the thought of hunting in the Punjab had flashed upon his clear soul. From time to time this thought developed more and more. Men were surprised because they did not see the cause of this, and the far-seeing and experienced were watching for the reason. At this time news came that M. Ḥakīm the ruler of Kabul had packed* up the materials of existence (i.e. had died) on 16 Amardād (12 Shabān 993 or 30th July 1585) and that the dust of disturbance had arisen in Qābulistān (Afghanistan). The soldiers of that country were wickedly thinking that they would become wanderers in the desert of failure and would go to Tūrān. This* news was a fresh instance of the far-seeingness of the world's lord, and relieved many from their bewilderment. Seekers after wisdom, both in old and in recent times, are agreed that the hearts of just rulers are an iron fortress and a celestial armour for the right-minded and sincere, and for honest traders, and that for the double-faced, seditious, and wicked they are a life-slaying sword and a heart-piercing dagger. The fortunate who take up their quarters in that city* of God, or who occasionally enter there, are freed from the powerful arm of Time and sit joyfully on the summit of a happy day, and the foolish who meditate contending against this body of men who hold fast to the Divine, or have evil thought concerning them, spike themselves on the edge of a sword, and by their own insistence settle themselves in ruin.

'Tis the fate of all who resign themselves to dreams
That they draw* the sword against the sun.

Those who opened far-seeing eyes perceived that the Divine assistance was attached to H.M. and he only felt an increase of affection for them as he considered them to have been labouring under the disease of ignorance. From the beginning of the Shāhin­shāh's reign, every one who from an evil disposition, or from asso­ciating with the wicked has cherished evil thoughts, or has gone into opposition, has received proper punishment, and has trod the path of failure without the efforts of the managers of empire. Readers of this book of fortune do not require to search for proofs of this. The death of this young man is a fresh instance of it. In his former acts of ingratitude he was young and ignorant, and so he did not suffer so much loss, but a crew of wicked men, who made him a tool for disturbance, brought him to condign punishment. There was a time when he took a lesson, and had recourse to suppli­cation. From ill fortune his evil thoughts increased, and India was again filled with dust. He retired discomfited, and his honour was lost on the field of battle. The gracious sovereign again forgave him and allowed him Afghanistan, as has been related. He ought not to have been able to lift up his head for shame, but in his evil ⁴⁶⁷ nature, kindness produced badness, and favours made him go fur­ther astray. The superintendents of fate made him a wine-bibber and this was a source of diseases for him.

After much madness he fell into pains difficult of treatment, and the cup of his life was over. In spite of his high birth and noble lineage he by association with the base and with flatterers gathered no flower from the tree of existence, nor did he catch any fragrance from the spring-time of dominion. When he died, the bazaar of the seditious became flat and the double-faced turned to unity. H.M. was seized with sorrow at this time of joy, but he recog­nized the power of fate and sought for a remedy, and wended his way to the abode of resignation. He engaged in comforting the children, and gave attention to the consoling of high and low in that country. As some Afghans were from foolishness in terror, and thought of taking refuge in Tūrān, and were making the Mīrzā's children the instrument of their own ends, an order was rapidly sent by the hands of Walī Beg Ẕu-alqadar and Fatḥ Ullah that the timid should be encouraged, and be restrained from such evil ideas. He also instructed them to say that the deeds of the past had been erased from his heart and that nothing flowed from it except forgive­ness. An order was also given that Kuar Mān Singh should proceed rapidly to Kabul with some troops and should tell all, high and low, of H.M.'s justice and love. He was also to comfort the Mīrzā's survivors and all other men whether Turks or Tājiks. In accor­dance with his former thoughts about comforting the Kābulīs, H.M. beheld, after the manner of the heavens, that the repose of others depended upon his own activity, and like a star, perceived that their tranquillity must result from his movement. (Accordingly) on 11 Shahriyār (22 August 1585), after one watch and two gharīs of the night had passed, H.M. set off for the Panjab and reached the camp near Daulatābād. He sent off S. Ibrāhīm and some others to guard the capital, and on the 22nd took some repose near Sarai Abād on the bank of a tank which Rajah Todar Mal had made. The Rajah scattered largesse and presented gifts, and offered up thanksgivings. At this stage the Khān-khānān took leave to return to Gujarat. On the 31st H.M. halted at Delhi and visited the tombs of the saints. He spent most of the day in distributing benefactions at the tomb of Jinnat Āshayānī (Humāyūn). On that day M. Yūsuf K. did homage. When Shahbāz K. was sent from ⁴⁶⁸ Bīhār to the eastern districts, the Mīrzā received a fief in Bihār. When an order reached him, he sent off men to that country, and came himself post to H.M. After arranging the business, he took leave. At dawn the house of S. Farīd Bakhshī Begī was glorified by the Shāhinshāh's visit, and he attained his long-cherished wish. The royal standards proceeded by Sonpat and Pānīpat and on 13 Mihr reached Thānessar. As the evil designs of the Kabulīs now became bruited abroad, H.M. in his abundant kindness dispatched Mīr* Sadr Jahān Muftī and Banda 'Alī Maidānī to that quarter in order that they might go quickly and soothe the people. The august cortége proceeded by Shāhābād and Ambāla and halted on the 18th at Sirhīnd. He enjoyed the delightful gardens there, which are famed for their beauty. A noble assemblage took place there. On this day news was received that the Rānā was nearly caught, but that on account of supineness he had managed to escape. On the 4th Jagannāth, J'afar Beg, Sayid Rājū, Wazīr Jamīl, S. Saīf Ullah, Muḥammad K., Jān Muḥammad, Sher Bihārī and some others proceeded rapidly and at the end of the day reached his house. Apparently one of the companions of the Rānā gave him information and he took refuge with his family in the defiles. His house and household were plundered. From foresight they did not judge it proper to return by the same way, and so proceeded towards Gujarāt. When they had gone some way they turned towards Dūngarpūr. They came thoroughly to understand the Rai of that country, and who was a double-faced person by profession. They took from him a large sum of money and much cattle by way of present (sāwarī, i.e. tribute etc.) and then turned back. The Rānā wanted to come out of the hills and to stir up strife in the country, but as the army suddenly arrived, he had to retreat with failure.

Also at this time Daudā the son of Surjan ended his days, and the world became cleansed of a stain. Also S. Ism'aīl died. He was the grandson of S. Selīm Fatḥpūrī, and propriety shone from his countenance. From bad companionship he fell from pure ways into habits of drinking, and so madness took possession of his soul; and he had grievous ailments.