When by daily-increasing fortune the victorious troops prevailed, it was time that the Mīrzā should waken from the heavy slumbers of ignorance, and have recourse to supplication, and should make apologies the material of obedience. Out of arrogance and self-complacency he regarded his defeat as accidental and again resolved on battle. He resolved that he should proceed all the quicker, and take refuge in the former shelter. On the way he learnt that it was the camp of the victorious troops. He halted to deliberate, and summoned a council to decide on a stronghold. After long contemplation, he approved of a place near Ampūr* four kos from Hālākandī* and forty kos from Sehwān. There, on the bank of the Indus, he built a fort, and surrounded it with a deep and broad moat. On 26 Farwardīn the Khān-Khānān came there and invested the place. He was answered by arrows and bullets, and there was a brisk time of losing and taking life. The enemy was made arro­gant by his long residence, his numerous army, large fleet of war-boats, and the nearness of the rains. At this time the fort of Nīran­kot* —which is a choice fortress in that country—was taken. There was a great success.* A set of Arabs and Kurds, who were in the fort, ⁶¹⁴ quarrelled with the governor Qāsim 'Alī, and brought in his head, and became loyal. The imperial servants were delighted, and increased their efforts to take the place. After the custom of the Turks, they raised up mounds of sand and carried forward their batteries, and set about filling up the moat. From within they made fissures and emptied the mounds. Great efforts were made on both sides. Sometimes the enemy sallied forth and fought, but they returned unsuccessful. However, on account of the strangeness of the land, and the refractoriness of the peasantry, provisions became scarce, and again food became very dear. There was also much sickness. The extraordinary thing was that it only attacked the people of Sind. In that fatal place of trouble some ascetics had a vision to the effect that “the courage of the country was being impressed with the Shāh­inshāh's name, and that the heavens were revolving at his pleasure. The people were beholding the retribution of their disobedience, and were suffering the punishment thereof. The panacea for high and low was to recognize this, and to acquire bliss by supplicating the Unique of the age, and to offer presents in accordance with their means, and give them to the needy.” Next morning the secret was revealed, and the proposition was carried into effect. The sickness diminished. When this was reported to H.M. he said, “The True Artist (God) made an old woman the means of the health of a tribe; if He make this servant, who sits upon a lofty seat of rule, a source of good, what is there to cause surprise?” In the time of the great f. Qāān, Cingīz K., in the year 623 (A.D. 1226), the army had invested the fort of Kark* -Sīstān (?), and a great pestilence broke out. On the first day there was fever. On the second the teeth loosened. On the third the cup of life became full. An old woman had a daughter. Her nights turned to days in her anxiety to get her married. Might she grow up and might her mother acquire happi­ness by staining her with henna. At this time this old woman was seized by sickness. On the second day when the teeth became loose, she, out of love and simplicity, employed herself in putting henna on her darling (lit. her liver-lobe). According to common usage a little spittle was used. Thinking of the bridal, night passed into day (i.e. she lay awake), and she shed tears of sorrow. In the morn­ing, when she was ready to depart, her teeth ceased to chatter, and there were signs of improvement. The neighbours were astonished. When they inquired, they could perceive nothing except the use of henna. High and low used it, and a world was delivered from danger of life. Henna became of the value of pearls, and the merchants made great profits.

H.M. sent abundant provisions and money by Allah Bakhsh, and Qazzāq Bahādur. They arrived in the height of the distress, and hearts received new strength. New efforts were made, and the work was advanced. In a short time the garrison was straitened, and the batteries were brought so near that they could pull the spears out of each other's hands. The garrison were troubled and begged for peace with a thousand entreaties. The soldiers accepted the pro­posals on account of the scarcity of provisions. The agreement was made that Sīwīstān, with the fort of Sehwān, and twenty gẖrābs, ⁶¹⁵ should be given up, and that M. Jānī should accept Īrij, the Khān-Khānān's son, as a son-in-law, and that when the rains were over, he would go and prostrate himself at the threshold. It was agreed that in the first place the siege should be stopped, and afterwards the marriage would take place. When Sehwān was made over, they would spend the rains there. On the 16th Khurdād, the batteries were dismantled, and ceremonies of betrothal performed. Men hastened to give up and to take possession of the fort.

On the 17th Qāẓī Ḥasan was sent to the northern hills. As the Tamūz (July) of Lahore was very hot, he was sent off there to look for summer quarters. Near the town of Panhān* a proper place was chosen, but on account of certain reasons the idea was abandoned.

One of the occurrences was the submission of the rebels of the eastern province. When the imperialists were victorious, they pur­sued the enemy and arrived next day at Jellasore which is one of the great cities of Orissa. They adorned the face of the coins with H.M.'s name and exalted the dignity of the pulpits by it. Every tribe of the Afghans retired. The Rajah continued to advance in order to dig up the root of disaffection. S'aīd K. was displeased and returned to Bengal, not accepting the blandishments of the Rajah. Pahār K., Bābūī Manklī, Bāqar K., Mīr Ghāzī, Bāqar Anṣārī sepa­rated from S'aīd K., and joined the Rajah. In a short time the land­owners asked for quarter, and the country came into possession. In the town of Bhadrak, news was received that the sons of Qutlū (and) Khwāja Sulaimān, Dilāwar K., Jalāl K., Bahādur Kūrūh, Ulugh K., 'Abdul-l-Ghafūr, Malik Ḥaibat, Malik Dāūd, Kaham Karn, Rajah Mānū, Malik Sikandar, and Purukhotam had collected in the fort of Cuttack with 300 elephants. That fort is at the end of the country and on the seashore. It belonged to Rajah Rām Cand who was a great landholder in that country. It was called Sārangarh.* Rajah Mān Singh left Sujān Singh, and some others in the city and went off to attack the fort, and the Afghans took refuge in the forest near the sea. The fort was taken without a contest. 'Alāwal K., the khāṣkhel of Qutlū, surrendered the fort of Āl.* Near Kalkalghātī, the Tīla* Rajah, who is a distinguished landowner in that part, joined the victorious army. Rajah Rām* Cand admitted those who had taken protection to Sārangarh. When Rajah Mān Singh came to Cuttack he left Yūsuf K. the ruler of Kashmīr, the sons of Ulugh K. Ḥabshī, Moaffar Ījī, and others, to guard it, and went off to pay his devotions at Jagannāth. His idea was that he would be nearer to Rajah Rām Cand, and that when an opportunity occurred he could lay hold of him(?). When his thought had been realized he returned and took up his quarters near Salī(?). Every day active men went forth and inflicted chastisement. In consequence of counsels he (Rajah Rām Cand) became obedient, and sent his son* Bīrbal with presents. The Rajah returned to Cuttack and established the foot ⁶¹⁶ of conquest near the fort of Sārangarh. At this time news came that Ḥabīb K., Daryā K., Sujāwal K., Mewa K., who had taken refuge with Fatḥ K. of Hijlī, had fallen upon Jellasore, and that Bābūī Manklī had not found himself strong enough to fight and had retired. The Rajah sent Pahār K. and some brave men to that quarter, and soon the enemy was scattered without an engagement, and Jel­lasore again came into possession. The slumbrous ones of Sārang­garh awoke from their sleep of neglect. On the 20th they accepted quarter and waited upon the Rajah. Every one was made hopeful of princely favours.

At this time the victorious army of Sind were in some distress, but soon it became joyful. When peace was made, and the batteries were dismantled, M. Jānī Beg—before that he had obtained leave, and had made over Sehwān—went off to Tatta. The victorious troops thought they had been deceived, and were under apprehen­sions. Able men were sent to make inquiries. The Mīrzā (Jānī Beg) represented that the atmosphere of the fort had become dangerous on account of the numbers of dead bodies, and that the position of the survivors had become critical. Some of the soldiers and peasants wished to go to their homes. On that account he had given them leave. The whole camp had been harassed, and so without saying anything it had followed them. No one remained with him and so out of helplessness he too had gone off and halted in Naṣīrpūr. God forbid, he said, that I should drop the thread of treaty, or that my words and actions should not correspond. On the 31st they made their quarters in the town of Sunn,* and on this day Rustam the governor of Sehwān came and renewed the treaty. He made over the fort to Ḥasan 'Alī 'Arab, and to Maqṣūd Āqā, and all Sīwistān was added to the empire. On 22 Tīr, Prince Sulān Daniel took leave in order to capture Qandahār. As the guardians of that coun­try were not equal in strength to the Mīrzās, this jewel of fortune (Daniel) was sent there. He crossed the Rāvī, and alighted in the garden of Rām Dās. On 24th (Tīr), 4th July 1592, H.M. set off to Kashmīr, and his first stage was this same garden. On the 27th, 300 little* stars fell from west to east. The Indian astronomers rep­resented that if the first stage exhibited such an appearance they should return and set out again at a chosen hour. The Shāh and the Shāhzāda were obliged to go back.