On Sunday, the 17th, a strange affair took place. Shāh Shujā‘ was playing in the buildings of the palace. By chance there was a window with a screen in front of it looking towards the river. They had put a screen in front, but had not fastened the door, and the prince in play went towards the window to look out. As soon as he arrived there he fell headlong. By chance they had laid down a carpet below the wall, and a farrāsh (carpet-spreader) was sitting near it. The child's head fell on this carpet, and his feet on the back and shoulders of the farrāsh, and so came to the ground. Though the height was 7 yards* (dara‘), the compassion of God, the Great and Glorious, came to his aid, and the carpet and the farrāsh became the means of saving his life. God forbid, but if it had not been so it would have been a serious matter for him. At the time Rāy Mān, the head of the Khidmatiyya* piyādas, was standing below the jharoka. He immediately ran and picked him up, and holding him in his arms, was taking him upstairs. In that condition he asked: “Whither are you carrying me?” He replied: “Into the presence of His Majesty.” Then weakness overcame him, and he could speak no more. I was lying down when this alarming news reached me, and ran out in a state of bewilderment. When I saw him in this state my senses forsook me, and for a long time holding him in my affectionate embrace I was distracted with this favour from Allah. When a child of four years of age falls headlong from a place ten ordinary (shar‘ī) gaz in height, and no harm happens to his limbs, it is a cause for amazement. Having performed my prostrations for this fresh act of goodness, I distributed alms, and ordered that deserving people and the poor who lived in the city should be brought before me in order that I might assure them their means of livelihood. A strange thing was that three or four months before this event Jotik Rāy, the astrologer, who is one of the most skilled of the class in astrology, had repre­sented to me, without any intermediary, that it was predicted from the Prince's horoscope that these three or four months were unpropitious to him, and it was possible he might fall down from some high place, but that the dust of calamity would not settle on the skirt of his life. As his prognosti­cations had repeatedly proved correct, this dread dwelt in my mind, and on these dangerous roads and difficult mountain passes I was never for a moment forgetful of that nursling of the parterre of Fortune. I continually kept him in sight, and took the greatest precautions with regard to him. When I arrived in Kashmir this unavoidable* catastrophe occurred. His nurses (anagahā) and wet-nurses must have been very careless. God be praised that it ended well!

In the garden of ‘Aishābād* (abode of pleasure) I saw a tree which had numerous* blossoms. They were very large and beautiful, but the apples that the tree produced were bitter.

As excellent service had been done by Dilāwar K. Kākar, I promoted him to the mansab of 4,000 personal and 3,000 horse, and also conferred mansabs on his sons. Shaikh Farīd, s. Qubu-d-dīn K. was raised to the mansab of 1,000 personal and 400 horse. The mansab of Sar-barāh K. was ordered to be 700 personal and 250 horse, and I promoted Nūru-llah Kurkīrāq (in charge of furriery?) to that of 600 personal and 100 horse, bestowing on him the title of Tashrīf K. The offerings of Thursday, the 21st, were handed over as a reward to Qiyām K., the chief huntsman. As Allah-dād Afghan, s. the Tārīkī,* had repented of his evil deeds and come to Court at the request of I‘tmādu-d-daula I pardoned his offences; the signs of disgrace and shame were evident on his forehead and, according to the previous arrangement, I bestowed on him the mansab of 2,500 and 200 horse. Mīrak Jalāyir, one of the auxiliaries of Bengal, was promoted to the mansab of 1,000 personal and 400 horse.

As it was reported that the jūghāsī (i.e., black) tulips were in good bloom on the roof of the Jāmi‘ mosque, on Saturday, the 23rd, I went to see them. In truth, one side of that flower-garden was very beautiful. The parganas of Mau* and Mihrī (?) (text has Maud Mihrī), which previously to this had been granted to Rāja Bāso, and afterwards continued to his rebel son Sūraj Mal, were now bestowed on Jagat Singh, his brother, who had not obtained the tīka (mark of royal succession), and I gave the pargana of Jammū to Rāja Sangrām. On Monday, the 1st of Urdībihisht, I went to the house of Khurram, and entered his bath-house, and when I came out he presented his offerings. Of these I accepted a trifle in order to please him. On Thursday, the 4th, Mīr Jumla was promoted to the mansab of 2,000 personal and 300 horse. On Sunday, the 7th, I rode to the village of Chārdara,* which is the native country of Ḥaidar Malik, to hunt partridges. In truth this is a very pleasant spot of ground, and has flowing streams and lofty plane-trees. At his request I gave it the name of Nūrpūr* (city of light). On the road there was a tree* called halthal; when one takes one of the branches and shakes it, the whole of the tree comes into movement. The common people believe that this movement is peculiar to that tree. By chance in the said village I saw another tree of the same kind, which was in similar movement, and I ascertained that it was common to that species of tree, and not confined to one tree. In the village of Rāwalpūr, 2 1/2 koss from the city towards Hindustan, there is a plane-tree, burnt in the inside. Twenty-five years before this, when I myself was riding on a horse, with five other saddled horses and two eunuchs, we went inside it. Whenever I had chanced to mention this people were surprised. This time I again ordered some of the men to go inside, and what I had in my mind came to pass in the same manner. It has been noted in the Akbar-nāma that my father took* thirty-four people inside and made them stand close to each other.

On this day it was represented to me that Prithī-chand, s. Rāy Manohar, who was one of the auxiliaries of the army against Kāngra, had sacrificed his life in a useless (bī-ṣarfa* ) battle with the enemy.

On Thursday, the 11th, certain servants of the State were promoted in the following manner: Tātār K. to 2,000 personal and 500 horse; ‘Abdu-l-‘Azīz K. to 2,000 personal and 1,000 horse; Debī Chand of Gwalior to 1,500 personal and 500 horse; Mīr Khān, s. Abū-l-Qāsim K. Namakīn to 1,000 personal and 600 horse; Mīrzā Muḥammad to 700 personal and 300 horse; Lufu-llah to 300 personal and 500 horse; Naṣru-llah ‘Arab to 500 personal and 250 horse; and Tahawwur K. was appointed to the faujdarship of Mewāt. On Thursday, the 25th, Sayyid Bāyazīd Bukhārī, faujdar of Bhakkar, raised his head of honour with the Subadarship of Sind, and his mansab, original and increased, was fixed at 2,000 personal and 1,500 horse, and he was also presented with a standard. Shajā‘at K. ‘Arab obtained the honour of exaltation to the mansab of 2,500 personal and 2,000 horse. Anīrā'ī Singh-dalan, at the request of Mahābat K., was appointed to Bangash. Jān-sipār K. was promoted to the mansab of 2,000 personal and 1,500 horse.

At this time, on the representation of the Commander-in-Chief, Khān-Khānān, and all the loyal people, it was shown to me that ‘Ambar, the black-fated one (he was an Abyssinian), had again placed his foot beyond the bounds of good behaviour, and had, according to his nature, laid a foundation for trouble and sedition, and as the victorious army had proceeded to a distant part of the country, he, considering it a good oppor­tunity, had broken the pledges he had given to the servants of the Court, and had stretched out his hand to take possession of royal territory. It is hoped that he will soon be entangled in the disgrace of his deeds. As he (the Commander-in-Chief) had asked for treasure, it was ordered that the diwans of Agra should send Rs. 20,00,000 to the Commander-in-Chief. Close upon this news came that the Amirs had left their posts, and come together to Dārāb K., and that the Bargīs* (the Mah-rattas) were surrounding his camp, and that Khanjar K. had taken refuge in Aḥmadnagar. Two or three battles had already taken place between the rebels and the servants of the Court, and each time the enemy had been defeated, and many of them killed. On the last occasion Dārāb K., taking with him well-mounted young men, attacked the rebels' camp. A fierce battle ensued, and the enemy being defeated turned the face of ruin towards the valley of flight. Their camp had been plundered, and the victorious army had returned in safety to their camp. As difficulty and distress had fallen on the victorious army, those who were loyal came to the conclusion that they should go down by the Pass of Rohangaṛh* and remain below the ghāt, so that forage and grain might be easily obtained, and the men not incur any labour or distress. Having no choice, they prepared the army of prosperity at Bālāpūr, and the rebels of black fortune, with impertinence and importunity, appeared near Bālāpūr. Rāja Bīr Singh Deo, with some of the devoted servants, pluck­ing up courage in order to beat back the enemy, slew many of them. An Abyssinian of the name of Manṣūr, who was in the rebel army, fell into their hands, and although they wished to put him on an elephant (see Iqbāl-nāma 161, the text wrongly has zīr “under”), he would not agree, and was insolent.* Rāja Bīr Singh Deo ordered them to separate his head from his body. It is hoped that the circling sphere will lay the recompense of improper deeds on the skirt of life of all who do not recognize the right.