When the pleasant region of Delhi had been for six months an abode of justice and peace owing to the stay there of H.M. the Shāhinshāh, and its affairs had been arranged according to the instructions of inspiration, the world-adorning mind, which is a ray from the world-lighting splendour of the sun, and a light derived from the fountains of eternal light, resolved that the sublime standards should proceed to Agra, which for air and water makes Bagdad ashamed of the Tigris, and Egypt of the Nile, and his ocean-scattering mind decided on travelling by boat and on the river Jumna. The fluviatile officers prepared vessels and boats, and outside and inside the planks were beautified by silks. On the day of Ishtād 26 Mihr, Divine month, corresponding to Sunday 26 Zī-hajja, (9th October, 1558) that ocean-hearted Shāhinshāh and that ocean without a bound embarked, and imparted the dignity of the circumambient ocean to a petty piece of water. The great officers, the courtiers and others who had made preparations for the journey also embarked. It seemed as if the river was in fête; or as if the tulip and the rose had raised their heads from the water. With all kinds of joy and pleasure they set out towards Agra. On that pleasant journey they engaged in fishing and in water-fowling. And the sublime reunion, which was another river brimful of grand jewels, became by the effect of the movement of the boat-shaped flagons billowy with gifts and munificance, till at length on 17 Ābān, Divine month, corresponding to Sunday 17 Muḥarrum 966=30th October 1558, the crescent-moon of the standards of the Shāhinshāh emerged from the ascension point of the horizon of the city of Agra, and made that fortunate and auspicious city the centre of the circle of the throne and the ascension point of the light of fortune. H.M. the Shāhinshāh gave celestial rank to the citadel, which was known by the name of Bādalgarha, by his alighting there. Abodes were distributed to the grandees. Fortune took up her dwelling there, and auspiciousness laid her foundation in that rose-garden. In a short space of time this city became, by the blessing of the sublime advent, the rosy cheek of the seven climes. It is a city of temperate heat and cold, its climate harmonises with the constitution, for trees and fruits its soil is like Khurāsān and 'Irāq. The river Jumna, which has few like it for the lightness and digestibility of its water, flows through it. On either side the servants of fortune's threshold erected pleasant homes and made charming gardens which come not within the mould of description. With all grandeur and glory it became once more the abode of the Caliphate, and the centre of the Sultanate.

constellations regard with favourable aspects the fortunate horoscope of the Shāhinshāh, and results corresponding thereto must show themselves, predestined victories, and the unveiling of the brides of aspirations displayed themselves in their order. Every hope which promised to arise either by dint of struggle and labour, or without effort or striving, was fulfilled in divers ways. Among these was the happy augury which occurred after the com­ing to Agra, viz., the facile conquest of the fort of Gwālīar. It has already been briefly stated that Qīyā Khān and an army of gallant men had gone to beseige it. But as that strong fortress is for strength and solidity a masterpiece of the wise of former times, and a wondrous memorial of skilful ancients, so that to take it by force is impossible, and could only be thrown open by the daily-increasing prestige of such a master of Fortune, the enterprise had not advanced in spite of the endeavours of the world-conquering com­batants. At this time, when Agra became the seat of the standards of victory, Ḥabīb 'Alī Khān and Maqṣūd 'Alī Sulan and a number of others were appointed to assist Qīyā Khān. Bahabal Khān did not neglect the smallest point in the maintaining of the fort. A number of guides to fortune who were his well-wishers gave him sound advice to the effect that though the fort was strong, and supplied with munitions, yet nothing could prevail against Divine help and celestial fortune, especially when no protector remained to back him up. As the remark was very just he accepted the counsel, and in Bahman, Divine month, corresponding to Rabī'-al-Ākhir, Ḥājī Muḥammad Khān Sīstānī went at the request of the garrison and composed his (Bahabil's) disturbed mind, and brought him to serve H.M. the Shāhinshāh. That auspicious one recognised that to make over the keys of the fort to the imperial servants was to open the gates of his own wishes. That strong fort come into the possession of the heroes of fortune. H.M. treated him with great kindness and gave him presents, robe of honour and a fief. In fact it was by payment of promises of kindness that so many great works were accomplished. A new article of faith was added, viz., belief in the truth and rectitude of that mine of the greatness of collective humanity. A fresh support was given to those wandering in the desert of astonishment. All were convinced that whatever was determined in this world-protecting court would be fulfilled without fail. Nor would any room he given for evil-doing by any shortsighted and narrow-minded person. The wild denizens of the wilderness of unsociability obtained confidence and found direction to the pleasant abode of society, for this is a court where, as regards advance­ment and selection, no heed is taken of identity, or difference of race. Whoever has a clear conscience, and a sincere heart, and a grateful soul, and ability, and knows the value of instruction, escapes from the furnace of punishment and receives princely favours.

during this fortunate year was the engaging in battle of Kámāl Khān Ghakar, and his victory. The facts of this beautiful story are that at the time when Agra became the abode of sovereignty it came to the royal ears that an Afghan tribe called the Mīyāna was stirring up strife in Saranj* which is in the province of Mālwa. H.M. sent Kāmāl Khān Ghakar against them as he showed marks of courage, and was fit for this employ. He went off with a body of troops and fought a battle. He was victorious and returned to kiss the threshold. He was rewarded by a robe of honour and received the towns of Karah, Fatḥpur,* Hanswah,* and other places in fief.

the sending of Adham Khān with a body of troops against Hatkānt. The brief account of this is that Hatkānt, than which there is no stronger place, is near Agra, and the landholders are of the Bhadauriyah* tribe, etc., and are distinguished for sense* and courage. They always were in revolt against the Sultans of India. As Bairām Khān was always suspicious of Adham Khān, he thought to give him this territory in jāgīr, so that in this way he might be removed from Court, while at the same time the rebels of that quarter would receive punishment, and thus two good objects be carried out at once. Accordingly he was appointed to this jāgīr and despatched. Bahādur Khān, Khān Jahān, Saiyid Maḥmūd Bārha, Shāh Qulī Khān Maḥram, Ṣādiq Khān, Ism'aīl Qulī Khān, Kharram Khān, Amīr Khān and a number of heroes were inscribed in this army. By God's help they subdued the country, and the seditious received fitting punishment.

Court of Shāh Muḥammad Qilātī, to whom the governorship of Qandahār had been entrusted by Bairām Khān. It has already been recorded that when Shāh Muḥammad Qilātī had worsted Bahādūr Khān, the brother of the Khān Zamān, by entering into engagements with the ruler of Persia, and by bringing an army from there, he had not stood by his promises. Consequently the ruler of Persia appointed his brother's son, Sulān Ḥusain M., the son of Bahrām M. and his nephew's guardian, Ḥusain Beg Īcak Ughlī Istajlū, and Wali Khalīfa Shāmlū to take Qandahār. Shāh Maḥd., relying on the buttress of the Shāhin­shāh's fortune, exerted himself to hold the fort, and the siege was protracted.

At length some Rustum-like heroes sallied out one night from the New Gate and attacked the batteries of Walī Khalīfa Shāmlū. They wounded him, and killed many. After a long discussion Sulān Ḥusain M. retired from the foot of the fort without having accomplished his purpose. The ruler of Persia was vexed and sent the said Mīrzā, 'Alī Qulī Sulān the Governor of Shīrāz, and Walī Khalīfa Shāmlū with a large force to get possession of Qandahār by every means possible. 'Alī Qulī Sulān, who had boasted much about this affair, made great efforts to take the fort, but became by a musket-ball* a traveller to the region of non-existence. A division arose in the army. Though no outward assistance came from the Khedive of the Age, the Divine aid helped from time to time, and confounded such large forces. Sulān Ḥusain M., who could neither venture to return, nor judge it right to remain, spent his days in a distracted manner and encamped round the fort. Meanwhile Shāh Muḥammad Qilātī sent a representation to Court, explaining the state of the case, and in reply a command was issued to him to the effect that H.M. Jahānbānī Jinnat Āshiyānī used to say that when he had conquered India he would give Qandahār to the Shāh. It was not right to fight with these men, and to carry matters so far. The fort should be delivered to the Shāh's servants, and he, (Shāh Muḥammad) should, after making apologies, repair to Court. I laud the gentleness and humanity which were here displayed in such a high degree; and the observance of right and the adherence to obligations which were so conspicuous! In accordance with the lofty order Shāh Muḥammad delivered over Qandahār to Sulān Ḥusain M., and proceeded to the Court, and this year had the bliss of service, and was the recipient of royal favours.

strange occurrences was Shāh Quli Khān Maḥrams' becoming a jogi and hermit. There was a boy with him named Qabūl Khān who knew how to dance and whom he loved. As H.M. did not approve of this kind of conduct in any of his servants,* for though it may be pure, yet there are improprieties mixed up with it which sensible men well know, he prohibited it. Shāh Qulī could not give up the practice, and so it was ordered that the boy should be taken from him and made over to guards. Shāh Qulī Khān owing to the burden of humanity gave way to anguish and set fire to his name and fame. He put on the dress of a jogi, and sought retire­ment. Bairām Khān recited an ode to comfort him and tried to amend him. He came back to his allegiance to the Shāhinshāh. and was ashamed of what he had done; and he was treated with endless favours.