Sultan Aḥmad K., the second son of Yūnas, governed well, and fought with the Qalmāqs and won great victories. He prevailed over the Uzbegs and Qazzāqs. When Shāh Beg defeated Aḥmad's elder brother S. Maḥmūd, Aḥmad came to help him, but by the jugglery of the heavens both brothers were defeated. Shāh Beg respected old obligations and let them go. Aḥmad fell ill of grief, and died. Sultan S'aīd was the third of Aḥmad's 16 sons.* He was for a while Shāh Beg's prisoner. He escaped and came to his uncle S. Maḥ­mūd. Then he left him and joined his brother Khalīl in Moghalistan. Between those two and the elder brother Manṣūr K. there was war. Sulṭan S'aīd K. had to traverse plains and deserts, but by the Divine aid he joined Getī Sitānī (Bābur) in Kabul, and was kindly received. He enjoyed himself for three years in the service of that ap- ⁵⁵⁶ preciative one. Then he took an army with him and came to Farghāna, and conquered most of the country. M. Abū Bikr, the ruler of Kāsh­ghar, came to fight and was defeated. After this Sūnj* K., ruler of Turkistān, came with a large force. The Khān went to Qāsim K., the ruler of Dasht Qibcāq, and from there brought an army against Kāsh­ghar. He fought with M. Abū Bikr and was victorious. He made peace with his elder brother Manṣūr K., and the Khuṭba was read in his (Manṣūr's) name and coin struck. They say that for some time after Manṣūr, the name of Khān was given to his son Shāh K. When he died, the government returned to S'aīd. He several times led an army against Moghulistān and was successful. He also fought with the people of Tibet, and gained victories. He sent his son Iskandar with M. Ḥaidar to Kashmīr by the way of Tibet, and that delightful country was conquered. On account of double-faced men, Ḥaidar made a sort of peace and returned. S'aīd died of asthma (damgīrī) and the insalubrity of Tibet. His son 'Abdu-r-Rashīd received his name from Firdūs Makānī (Bābur) at his father's request. When he succeeded, he governed justly and prevailed over the Uzbegs and Qazzāqs. He always kept on friendly terms with Humāyūn. M. Ḥaidar has called his history by his name. When he died, 'Abdu-l-Karīm* succeeded him. He reigned worthily for 30 years. His six brothers were Ṣūfī Sultan,* Maḥmūd, Qoresh, Abu S'aīd, 'Abdu-r-Raḥīm and 'Abdullah.* In accordance with their father's will, and from their goodness, they served 'Abdul-l-Karīm. A dispute arose between Qoresh's son Khudābanda and his uncle Muḥammad.* He went off to the Kīrghiz (Text, Dagavī) and by their help he conquered arfān. The Khān was apprehensive on this account and sent off Qoresh to the Ḥijāz. He, with his belongings and his seven sons, Shah Muḥammad, 'Ādil, Moaffar, Ābdullah, Sanjar, Aḥmad and Ghazan­far, came to Badakhshan, and from there went to Balkh. By 'Ābdul­lah's permission he went to Fortune's threshold (Akbar's court) and was exalted by the service* of the world's lord. His eighth son, Khudābanda, remained where he was. Goodness and discretion shone from his forehead. When Ābdu-l-Karīm died, and the government came to his brother Muḥammad, 'Abdullah sent a large army against the latter from Transoxiana. It was defeated, and returned. What has been the end of this irrigation of the garden of words? Though a little diffusive, the rose garden of annals has been refreshed.*

On 13 Amardād, Divine month, 23 July 1589, H.M. travelled 3 1/4 kos, 12 poles, and arrived near Sopūr.* On the way he visited the gar­den of the Bāgh Ṣafā which M. Ḥaidar had made. He also climbed to the top of a little hill* from which much of Kashmīr could be seen, ⁵⁵⁷ and enjoyed exquisite pleasure. Next day, he travelled 4 1/2 kos, 72 poles, and halted near Patan.* He* disembarked here and went on by land. On this day he sent the Maliku-sh-sh'ara S. Faiẓī, and Mīr Sharīf Amulī to the city with a large sum of money in order that they might distribute it to the emancipated ones who had chosen retirement and those who were silently needy, and to others who wished for help.

One of the occurrences was the coming of Y'aqūb K. Kashmīrī to the sublime court. He had suffered the retribution of his pre­sumption and rebelliousness, and was spending his time in consterna­tion among the defiles of Kishtwāra.* He had been greatly alarmed by the arrival of the great army, thinking that the landholders (of Kishtwāra) might seize him and deliver him up. Some of his bewilderment was removed when his brother came and announced to him the good news of pardon, and he betook himself to submissive­ness. He saw no salvation for himself except by coming to pay his respects. But as he was greatly disturbed on account of his pre­vious conduct, he presented a petition through M. Yūsuf K. “On account of the intoxication of youth, and intimacy with wicked men, what had occurred, had occurred. Now the whirlpool of repentance had taken possession of him. His prayer now was that H.M. would send him his special slipper so that he might place it on the crown of his head, and prostrate himself at the holy threshold.” The gracious sovereign accepted his apology, and granted him his desire. The distressed one hastily came on receipt of this kindness. On 18 Amardād, the desire of his soul was gratified.

After three (days) hālts, H.M. resumed his march. He travelled 3 1/4 kos, 60 poles, and encamped near Naupāra.* In that country there are porters who carry immense burdens, and traverse hills, as if they were plains. These men transported much baggage. It was a wonderful sight. H.M. set out next day at dawn, and having travelled 2 kos, 20 poles, he encamped at Bārahmūla. This is the gate of Kashmīr. On one side there is a sky-touching hill, and on the other the Bihat tumultously rushes towards India. Between the two there is a narrow path. Since a long time, the rulers have made a gate* there, and the guards admit no one without a passport. On this day Zain K. Koka arrived from Paklī and did homage. H.M. sent him forward in order that he might make strong a bridge over the Indus. The army was divided into eight portions. Some special troops were told off to follow the royal stirrup. The other seven* were arranged according to the watch of each day, and all the zealous men were put in charge of them so that each division might have its round of service. On the 23rd H.M. left the Bihat, and encamped after travelling 3/4 of a kos, plus 20 poles. On this day Mīr 'Ārif* Ardabīli did homage. He had a large share of intelligence, and was also distinguished for his austerities. Some years ago, he had, on account of the chatter of the envious, hurried off from Lahore to Kashmīr. 'Alī K. the ruler had treated him with respect, and made him his son-in-law. Envious people represented that he was aiming at sovereignty, and was plotting to cut off the ruler when the latter ⁵⁵⁸ should come to visit him. The Mīr on account of men's improper behavour, and his ill luck, fled at night to the wilds. He was caught on the road, brought in, and abused. Thence he went to Tibet. 'Alī Raī* the ruler there gave him his sister in marriage. When the ambassadors went off to Tibet, an order was given that they should bring the Mīr. As he had secretly a desire for discipleship, he eagerly set off, although the ruler did not grant him leave, and his friends and allies terrified him. He was received with princely favours. After one day H.M. travelled 3 kos, 20 bambus and halted near Khānpūr.* Here news was received that on the 24th Khwāja Ṣandal* had died. As this famous pigeon-fancier had fallen ill, he had been sent on before. On the way he took the final journey.

One of the occurrences was the death of 'Aẓdu-d-daulah. He had been left behind in the city on account of illness. Ḥakīm* 'Alī did not treat him properly, and H.M. sent Ḥakīm Ḥasan to cure him. The latter reached the august camp, and it was made known that 'Aẓdu-d-daula had turned away his heart from this inn of 3-5 days' duration. H.M. grieved at the departure of this memorial of former sages. He often said that the Mīr was his vakīl, philosopher, phy­sician, and astronomer, and that no one could understand the amount of his grief for him. “Had he fallen into the hands of the Franks, and they had demanded all my treasures in exchange for him, I should gladly have entered upon such profitable traffic, and have bought that precious jewel cheap.”* This bewildered one of the assembly of existence (A. F.) knows that he had completely plundered the caravan of learning's schools. The meeting with this spiritually great man worked a revolution in my ideas. Together with all this stock of knowledge, he was a rare jewel of truth and uprightness and practical skill. An order was given that his body should be removed from the khānqā* of Mīr Saiyid 'Alī Hamadānī and con­veyed to the top of the Koh-i-Sulaimān, which is a delightful spot.