They held an assembly for studying the spheres,
They elevated the balance of the stars,
Such a horoscope appeared for that son!
What shall I say? Bravo, Begone O evil eye!
According to the Greek rules, the horoscope was the 9th degree of Capricorn and according to Indian sages it was the 22nd degree of Sagittarius. If the life-wearing world give me leisure, and if it be my destiny to remain for some space in Society, and I be not alienated from literature, and if H. M. will it, I shall give a full account of this horoscope. H. M. called this child Sultan Khusrau. I hope that he may grow up an enlightened man, and acquire noble qualities.
One of the occurrences was the subsidence of the Gujarat commotion. Panchanan,* the brother's son of Khankār, the ruler of Kach, collected vagabonds and came to attack Halwad. Rai Singh of Jhālā rose up to contend with him, and bravely played away the coin of his life. Qulīj K. was in Aḥmadābād with some officers and was guarding the city. Saīyid Qāsim, Niāmu-d-dīn Aḥmad and others were sent off to punish the strifemongers. The latter took refuge in the Bardā* hills. Their houses were plundered. The Jāṁ and Khangar came forward with submissions. The officers returned and had a joyful assembly. A week had not passed when Moaffar came out of the recesses and raised the head of commotion. He stirred up strife in the direction of Dūlqa, and so the above-named officers went off there. On hearing of this he went off towards Mūlī* and out of regard to comfort, a proper search was not made. One of the instances of daily-increasing fortune was that the honour of Musafa, son of Saiyid Jalāl, was by the protection of God preserved. He was taking his family to Bīraīngānw. At the time that the officers were in pursuit, and that Moaffar was in a bewildered state, Musafa took refuge in a village.* Moaffar tried to seize him, and he plundered the place. He (Musafa) planted the foot of courage in his house and prepared to sacrifice his life. Meanwhile the noise* of drums was heard, and Moaffar went off quickly, thinking it was an army. Though the imperialists were marching quietly, yet they sent some to beat drums in that neighbourhood.
Also, at this time the Yūsufzai tribe was punished. Owing to their evil fate, the strength of their country and the disaster of the imperial army made them bolder in their presumptuousness and wickedness. Though the non-arrival of the army added to their 525 refractoriness, yet their egress and ingress were shut up, and they were plundered. Many of them were* sold (as slaves), and many died of various illnesses.
One of the occurrences was the dispatch of S'aīd K. to the government of Bengal. News came that Wazīr K.* had died of diarrhœa on 21 Amardād (August). As everything was done prudently, an order was given that S'aīd K. should go from Behar to that quarter; that Payanda (Moghal) who held fiefs there, should obtain a jagīr in Ghoraghāt; that the tuyuls of Rajah Bhagwant Dās and Kuar Mān Singh in the Panjab should be taken from them, and that they should get others in Behar. On 16 Shahriyūr Mīr Murād* was sent off that he might speedily put these two places in the possession of the jāgīrdārs, and take S'aīd K. to Bengal. Mān Singh was summoned from Begrām in order that Rajah Bhagwant Dās might have charge of the royal harem and that Mān Singh might go to his new fiefs and develop them.
On 1 Ābān the solar weighment of H. M. took place, and there was a great feast. According to the rules, he was weighed against twelve articles. The dust of desire was removed from the face of the world, and the needy attained the joy of success. Also at this time Shādmān was exalted by princely favours, and Ghaznīn was given to him in fief. He is the son of Murād Hazârā, and his home is between Ghaznīn and Qandahār. His ancestors did good service, but he from crooked thoughts and short-sightedness had hitherto abode in the wilds. At this time he turned the face of submission to the court and received various favours. He was allowed to depart on 1 Āẕar. On 28th, Kuar Mān Singh came from Jamrūd and paid his respects, and was sent to Behar on 6 Dai. On the same day Yūsuf K., ruler of Kashmīr, was relieved from prison, and treated with favour. He was given a fief in Behar. The sole desire of H. M. was that he would learn the proprieties, and would cherish his subjects, and be of awakened mind. When his conduct showed marks of prudence, the delightful country of Kashmīr would be made over to him.
One of the occurrences was the sending of Zain K. Koka to seize Swād and Bajaur. Though the Yūsufzai tribe had received suitable punishment, yet they did not refrain from robbery and wickedness. At the time when Jalāla Tārīkī got into difficulties, he went off from the defiles of Tīrāh to the Yūsufzaīs, and the wretches gave him a place among themselves. As H.M. desired that the Kokaltāsh might be delivered from his former disgrace, an order was given that Khwāja Shams-ud-dīn (Khāwfi) and a body of men should be left in charge of Kabul, and that Zain K. should go with his officers to Swād and Bajāur. An order was also given to the army of Jamrūd and Bangash that every one should apply himself to the capturing of the ringleader of the Tārīkīs, and that they should take care that he did not get away in that direction. Also Ism'ail 526 Qulī was removed from Ohand and sent to near Qabīla Ayāzī? in order that he might watch over Ishtaghir* (Hashtnagar). Ṣādīq K. and some other officers were sent from court to take post on the plain of Swād in order that Jalāla might be taken on whatever side he emerged. To Jagannāth (S. Behāri Mal, B. 381) who had returned from Kashmīr, an order was issued that he should join the Koka. On the 21st the Kokaltāsh had made his arrangements to set about the work. Ḥaidar Ali Khwesh and others went with him. They took the road of Kāmah* and Kushka and that of Samaj.* The Tārīkīs and the Yūsufzais fortified the Nāwalā Pass* and prepared for battle. The imperialists turned back and marched by Dānishkol, and built a fort at the head of the three roads to Bajaur, Hashtnagar and Tīrāh. They brought corn from the Lamghānāt and erected granaries. This raised the spirit of the army. By an unknown route they entered Bajaur, and there was some fighting. The jewel of bravery received new lustre, and many of the wicked were killed. Some escaped by being admitted to quarter. The Tārīkī was nearly seized, but he came out by the pass of which Ism'aīl Qulī was in charge, and hurried off to Tīrāh. Ism'aīl was one of the thānadārs of the plains (dasht). He was aggrieved at the sending of Ṣādiq, and from caprice went to court and left the passage open. At this time Jalāla got his opportunity and came out of the defile and went off. When H. M. heard of the misconduct of Ism'aīl Qulī K. he censured him, and sent Āṣaf K. in his room.
One of the occurrences was the chastisement of Rajah Madhukar.* This mountaineer of slumbrous fortune withdrew from accompanying the army of the Deccan, and instead of apologising, he increased his refractoriness. Shihābu-d-dīn Aḥmad K. and other fief-holders went off to punish him. On the 23rd, when they came within four kos of Unḍca (Oorcha) which was his residence, he came forward with protestations. By the intervention of Rajah Askaran and Rajah Jagman, his submission led to his deliverance. He waited upon the general, but from short-sightedenss he fell into evil thoughts and went off into the desert. As advice was of no avail, his home was plundered. From want of provisions they could not stay there and proceeded to take the fort of Kajwa. Indrajīt and Satrāī, his sons, and Hardeo, his grandson, had strengthened this place. They came out into the defiles to give battle, and were defeated. One day Rāghū Dās, his brother's son, fought. Samānjī K. and M. Beg Qāqshāl gave proof of bravery and were victorious, and that wretch (Rāghū) was killed. They besieged the fort for a month. Every time that the enemy came to fight, they failed shamefully. 527 When they had no strength to contend, they fled. Every one went off to his fief.
One of the occurrences* was the capital punishment of M. Fūlād the son of Khudādäd Barlās. As the world lord exercises world-sway on the principle of “Universal Peace,” every sect can assert its doctrine without apprehension, and every one can worship God after his own fashion. In consequence of this, Mullā Aḥmad of Tatta, who had undergone much toil in the acquisition of the ordinary sciences, and who was a firm adherent of the Imāmī doctrines, and talked largely about them, continually brought forward discourse about Sunnīs and Shīās, and from a despicable spirit used immoderate language. That hot-headed young man from his attachment to Sunnism regarded Mullā Aḥmad's doctrines with contempt. Owing to the turbulence of youth, he resolved to hunt for his life. On the night of 21 Dai, 31st December 1587, he and a companion lay in wait in a dark lane, and sent some man, as if a royal messenger, to call Mullā Aḥmad. On the way they attacked him with swords and cut off his arm from the middle of the forearm. He fell out of the saddle to the ground. The audacious villains thought they had cut his head off and without thinking* of the consequences came out by the lane. He took up his arm and conveyed himself to the house of akīm Ḥasan. Khwāja Mulk 'Alī* the night watch ('asas) by making a strict search apprehended the two delinquents. Though by certain indications, such as blood, the case was clear, yet, when he brought them to the palace, they did not tell the truth. And though the stains on the swords and the clothing were truthful witnesses, they did not admit their guilt. The Khān-Khānān, Āṣaf K.,* Khūdāwand K. and the writer were sent in order to make enquiries of that traveller to the world of annihilation. As he had some consciousness, he expressed the pain of his soul, and told what had happened. The just Shāhinshāh released the two evil-doers from the bonds of existence. He had them tied to the feet of an elephant and paraded through the city. Though leading persons* exerted themselves to procure their release, they were not successful. It was a cause of guidance to many who had gone astray, and the contest between Sunnī and Shīā subsided. Soon afterwards Mullā Aḥmad died of his injury.
About the same time a Brahman in the town of Sihondā* gave out that he was Rajah Bīrbar. He had been wounded, he said, and had then got away from the Yūsufzai by the help of a survivor, and was passing his days, according to his custom, in gathering the materials of salvation. Simple-minded persons, from the similarity of his appearance, and his abundant audacity, believed him. Though the acute persons of the court were agreed that the story was not true, yet discerning men were sent to inquire into the facts. The men of the locality were sending him to court, but be- 528 fore he arrived, and the veil over his shamelessness was removed, he took the road of annihilation.
On 10 Isfandārmaẕ, 20th February 1588, Qāsim K. arrived from the delightful country of Cashmere and was exalted by doing homage. 'Alī Sher Mākrī and many other leading men of that country were admitted to an audience, and obtained the gratification of their wishes.