In that station of abundance (Dahmirī), the reservoir of bril­liancy for the terrene and terrestrials, and the adornment of time and time's offspring, to wit, the sun, the benefactor of the universe, arrived at his house of exaltation, and gladdened and refreshed the earth with the breath of spring. It would seem that Aries is called the house of exaltation because at that time the beings of earth are given exaltation and fresh life. Otherwise the dignity of that bestower of exaltation on heavenly and terrestrial bodies is too high for any place to receive the title of the house of exaltation of that giver of light to all existence. In fine, this world-adorning light came from the fountain of Pisces to the abode of joy,* in the night known as Thursday, after ten hours, and forty minutes of the astro­nomical night of Wednesday the 27th Rabī-a-ānī of the lunar year 964, and the world-illuminating new year's day came to pass, and the second year of the Divine Era began.

The nightingale, like a reasoning man
Gave merited thanks with the tongue of spring,
The breeze of morning distilled ambergris,
The earth-pores made the air redolent,
The fields were full of sheets without pillows

The gardens full of brides without dowers
The villas full of scarlet-draped platforms
The gardens full of variegated carpets
The birds warbled o'er flowers and rose bushes,
Drunk without musicians, or cups, or wine.

Evidently the occurrence of such joy previous to the lofty enter­prise was a proof that the enterprise would be successful, and a clear indication that the work taken in hand would have a prosperous issue. Accordingly it communicated to the clear-sighted the retreat of Sikandar who speedily fled and came to the fort of Mānkot* and the siege and capture of the fort by H.M. the Shāhinshāh. The brief details of this are as follows:—

army, fled to the hill-country of the Siwāliks, and Dahmīrī became the imperial camping-ground, news was continually being brought that the intention of that ill-conditioned runagate was to draw the army of fortune into the defiles and then give battle (lit., in these central ravines strenu­ously bind the waist of effort). H.M. the Shāhinshāh did not give ear to these words and advanced according to proper rules. Nāṣir-al-Mulk and a large body of brave and experienced men were sent to harry and ravage the zamindars of the hills. These heroes soon, with God's help, chastised many of the Rajahs of the hills and got much booty. The evil-constituted hillmen, who with evil thoughts had joined with Sikandar, separated from him, and a stone of dis­sension fell among that ill-conditioned assemblage, and they fled without fighting. An order was given for pursuing them and for, by vigorous action, getting possession of the leader of the fugitives. A number of brave men made a rapid march and reached a portion of his camp. Iskandar, when he heard of this pursuit, fell into confu­sion and distress, and threw himself into the fort of Mānkot which he had formerly prepared in case an evil day should come upon him. The alert and victorious soldiers plundered his camp, and reported to the Court about his having retired to his fortress.*

The fortress of Mānkot is composed of four strong forts which Selīm Khān had constructed on adjoining hills at the time when he had marched out to extirpate the Gakkar tribe, and had returned frustrated. On each hill he built a fort composed of stone and mortar, and to the eye of a spectator the whole fortification looked like one fort. The site was very strong, and difficult of access by troops, and if access were attained it was very difficult to lay hands on the garrison. It had an abundant supply of good water, and as much provisions* as were wanted. To sum up, in a place which might be described as a fortress of the Creator, impregnable forts had been founded. Selīm Khān's real object in building these great forts was that when the standards of H.M. Jahānbānī Jinnat Āshiyānī should be directed towards India, there might be a place of refuge for the army of the Panjab. It passed into his evil mind that he would lay waste Lahore, and develop this place, and that he would collect a large army there so that he might with security defend this part of the country. The reason for laying waste Lahore was that as this is a very large city, and the residence of various traders and craftsmen who could easily supply a large army, and fur­nish them with arms, perhaps the victorious army of the family con­joined with eternity might come there and gather abundant rein­forcements, and thus things might become irremediable. Before he could carry out these plans, he passed forth from the defiles of existence.

Sikandar's flight and of his having taken refuge in the fortress, inasmuch as the imperial inten­tions followed* the orders of God, H.M. the Shāhinshāh did not, in his right-thinking mind regard his own discomfort, but looked upon the ease of all mankind as the motive for exertion, and proceeded to besiege the fort, in order that he might remove the mischief-making of that sedition-monger from the heads of all, and that dominion might be established. An order was issued that the Bakhshīs of the army should distribute the redoubts, and the army drew lines of circum­vallation round the fort. Everything was managed according to the rules of sieges, and with courage and self-devotion. Adham Khān, whose star of lofty fortune placed him near the Shāhinshāh, proceeded on the first day to the foot of the fort and displayed great valour. The brief account of this is that when the victorious forces arrived at the foot of the fortress, a large number of distinguished and courageous Afghans, who used to unfurl the flags of valour on the battlement of Mars, placed the arch* of assertion on the portico of pride and came out of the fort. They held up their blood-dropping scimitars as standards in the place by the gate and moved about with arrogant steps. Adham Khān* showed singular intrepidity and with lion-hearted courage entered alone among that band. By strength of arm he cast down several men of war and rolled them in dust and blood. Thereupon he returned with rapidity, and was exalted by shouts of Bravo. By this means the war-loving powerful men came out every day from their entrenchment and displayed their superiority. The adversary guarded the fort, and with their guns and muskets allowed no one to come close to the fort. This evil handful did all that was possible, but what avails striving against the masters of fortune?, or malignity against those possessed of a glori­ous horoscope?

We come as naked swords wielded by Fate,
Who checks at us to death is dight.

Among the occurrences which occurred in the beginning of the siege was that Bahādur Khān, brother of Khān Zamān, who had stirred up sedition and strife in Zamīndāwar and had heaped the dust of confusion and tumult on his own head, came from Zamīn-dāwar ashamed and downcast and was exhalted by doing homage. By the influence of Bairām Khān Khān-Khānān he did not receive the punishment of his evil deeds. Though the Khān-Khānān intended to do him a kindness, yet in reality he arranged for him the materials of haughtiness and wickedness. Real kindness consists in punishing the evildoer, and so giving him a lesson that he may not again tread the border-land of wickedness.

of this matter is that, when the conquering standards of H.M. Jahānbānī Jinnat Āshiyānī marched against India, Qandahār, which was Bairām Khān's jāgīr, was adorned by the management of Shāh* Muḥammad Qandahārī, who was a seat of confi­dence for his prudence and loyalty. Zamīndāwar was under the administration (dīwānī) of Bahādur Khān. When India became an abode of peace and tranquillity, and the throne of the Caliphate was established, Bahādur Khān's evil nature boiled over, and the thought of seizing Qandahār occurred to him. He at first wished to practise ingratitude by trick and stratagem, and so get possession of Qandahār. But as disloyalty brings with it spiritual and temporal damage, his evil ideas were not successful. This history of this event is that Bahādur Khān communicated his secret to Farrukh* Ḥusain, son of Khwāja Qāsim Hazāra, who was a companion of his. By degrees he hid some mad, empty-brained ones in his house, and arranged that on the appointed day those men should come out and overcome the keepers of the gate; and that Bahādur Khān in person should come in by the Māshūr gate, and by making a joint attack should get hold of Shāh Muḥammad, and take possession of Qandahār. On the appointed day when the men in ambush were putting on their armour, some spies came to know of this mutiny, and informed the custodian of the fort. Immediately men were appointed to seize them. Before they could meet them, the party of evil-disposed persons heard of their coming and hastened in confusion to the Mashūr gate. The gate was locked, and as their hearts had given way they could not break the bolt.* They made the struggles of slaughtered animals and descended into the ditch of annihilation. A few flung themselves off the gate and brought themselves to an end by their own feet. A large number remained and hid themselves in houses in the city, where they took protection from evil-disposed, double-faced ones. In a short time Shāh Muḥammad pursued them and punished them all capitally. Bahādur Khān, when his stratagem did not succeed, came to Zamīndāwar and prepared an army. Vagabonds and villains collected around him, and he a second time made preparations for seizing Qandahār.

Shāh Muḥammad considered that help from India was a remote contingency, he strengthened the fort and addressed himself to the ruler of Persia. He wrote to him that H.M. Jahānbāni had given an agreement that after the conquest of India, Qandahār should belong to the king of Persia's servants. It was now proper that he should send a large force in order that the rebellion of this ingrate might be put down and also that Qandahār might be made over to him. The ruler of Persia sent 3,000 Turkomans from the jāgirdars of Sīstān, Farah and the garmsīr under the command of 'Alī Yār Beg Afshār. Bahādur Khān knew nothing of this force which sud­denly fell upon him. A hot engagement took place. Twice his horse fell under him, and at length he failed and had to fly. Nor could he maintain himself in Zamīndāwar. Shāh Muḥammad treated his auxiliaries with all deference, but made excuses for not sur­rendering Qandahār, and sent them back empty-handed.* Bahādur Khān, having suffered loss, was obliged to come with an ashamed face to the world-protecting Court, and as this is the shadow of the great threshold, and is little-receiving, much-giving, and as in it there is a brisk daily mart of pardon, his so great crimes were forgiven him and Multan given to him as jagir. The former jāgīrdar of Multan, Muḥammad Qulī Khān Birlās received Nāgor and its territory. With royal kindness Bahādur Khān was given the command of one of the batteries. He did great deeds when supported by the sublime family. In short, though the garrison did all they could to guard the fort, the victorious heroes pressed them more and more, and showed great management in making redoubts and covered ways. At this time news came of the blessed advent of the chaste ladies from the delight­ful city of Kabul, and of their having reached Lahore, and of their waiting there for instructions.