As the affairs of the army which had been nominated for the subjugation of the Deccan under the command of Parwīz, and leadership of the Khankhanan and other high Amirs such as Rāja Mān Singh, Khān Jahān, Āṣaf Khān, the Amīru-l-umarā, and other mansabdars, and other leaders of every tribe and condition, had ended in this, that they had turned back from half-way and returned to Burhanpur, and all the confidential servants and news-writers who spoke the truth had sent in reports to the Court, that although there were many causes for the ruin of this army, yet the chief reason was the disagreement of the Amirs, especially the treachery of the Khankhanan, it came into my mind that I must send Khān A‘am with another fresh and powerful army to make amends for and set to rights some of the improper proceedings that had arisen from the disagreement of the Amirs that has been described. On the 11th of Day he (Khān A‘am) was honoured with the charge of this duty, and an order was given to the Diwans to make preparations and send him off quickly. I appointed Khān ‘Ālam, Farīdūn Khān Barlās, Yūsuf Khān, son of Ḥusain Khān Tukriyah, ‘Alī Khān Niyāzī, Bāz Bahādur Qalmāq, and other mansabdars, near to the number of 10,000 horse, to accompany him. It was settled that in addition to the ahadis who were appointed to this duty 2,000 others should accompany him, making altogether 12,000 horse. Having sent with him thirty lakhs of rupees and several elephants, I gave him his leave and presented him with a magnificent dress of honour, a jewelled sword-belt, a horse with a jewelled saddle, a private elephant, and 500,000 rupees for expenses. An order was given that the chiefs of the civil department should recover this from his jagir. The Amirs who were under his orders were honoured with robes of honour, horses, and presents. I increased by 500 more horse the rank held by Mahābat Khān, of 4,000 personal and 3,000 horse, and ordered him to conduct Khān A‘am and this army to Burhanpur, and having enquired into (the circumstances of) the destruction of the army, should give the order of the appointment of the Khān A‘am to the Amirs of those regions and make them of one purpose and counsel with him. He was to see the state of preparation of the army of those parts, and after arranging all matters should bring the Khankhanan with him to Court. On Sunday, the 4th Shawwal, when near the end of the day, I engaged in a cheetah hunt. I had determined that on this day and Thursdays no animals should be killed and I would eat no meat, on Sunday especially because of the respect my revered father had for that day in not being inclined to eat flesh on it, and in forbidding the killing of any animals for the reason that on the night of Sunday his own honoured birth had taken place. He used to say it was better on that day that all animals should be free from the calamity of those of a butcherly disposition. Thursday is the day of my accession. On that day also I ordered that animals should not be killed, so that whilst sporting I should not shoot an arrow or a gun at wild animals. In hunting with cheetahs Anūp Rāy, who is one of my close attendants, was heading the men who were with him in the hunt at a little distance* from me and came to a tree on which some kites were sitting. When his sight fell on those kites he took a bow and some pointless arrows (tukkā) and went towards them. By chance in the neighbourhood of that tree he saw a half-eaten bullock. Near it a huge, powerful tiger got up out of a clump that was near and went off. Though not more than two gharis of day remained, as he knew my liking for tiger-hunting, he and some of those who were with him surrounded the tiger and sent some one to me to give me the news. When it reached me I rode there at once in a state of excitement and at full speed, and Bābā Khurram, Rām Dās, I‘timād Rāy, Ḥayāt Khān, and one or two others went with me. On arriving I saw the tiger standing in the shade of a tree, and wished to fire at him from horseback, but found that my horse was unsteady, and dismounted and aimed and fired my gun. As I was standing on a height and the tiger below, I did not know whether it had struck him or not. In a moment of excitement I fired the gun again, and I think that this time I hit him. The tiger rose and charged, and wounding the chief huntsman, who had a falcon on his wrist and happened to be in front of him, sat down again in his own place. In this state of affairs, placing another gun on a tripod,* I took aim (majrā* giriftam). Anūp Rāy stood holding the rest, and had a sword in his belt and a baton (kutaka) in his hand. Bābā Khurram was a short distance off to my left, and Rām Dās and other servants behind him. Kamāl the huntsman (qarāwul) loaded the gun and placed it in my hand. When I was about to fire, the tiger came roaring towards us and charged. I immediately fired. The ball passed through the tiger's mouth and teeth. The noise of the gun made him very savage, and the servants who had crowded together could not stand his charge and fell over one another, so that I, through their pushing and shock, was moved a couple of paces from my place and fell down. In fact, I am sure that two or three of them placed their feet on my chest and passed over me. I‘timād Rāy and the huntsman Kamāl assisting me, I stood up. At this moment the tiger made for those who were on the left-hand side. Anūp Rāy let the rest slip out of his hand and turned towards the tiger. The tiger, with the same activity with which he had charged, turned on him, and he manfully faced him, and struck him twice with both hands on the head with the stick he had in his hand. The tiger, opening his mouth, seized both of Anūp Rāy's arms with it, and bit them so that his teeth passed through both, but the stick and the bracelets on his arms were helpful, and did not allow his arms to be destroyed. From the attack and pushing of the tiger Anūp Rāy fell down between the tiger's fore-feet, so that his head and face were opposite the tiger's chest. At this moment Bābā Khurram and Rām Dās came up to the assistance of Anūp Rāy. The prince struck the tiger on the loins with his sword, and Rām Dās also struck him twice with his sword, once on the shoulder-blade. On the whole it was very warm work, and Ḥayāt Khān struck the tiger several blows over the head with a stick he had in his hand. Anūp Rāy with force dragged his arms out of the tiger's mouth and struck him two or three times on the cheek with his fist, and rolling over on his side stood up by the force of his knees. At the time of withdrawing his arms from the tiger's mouth, as his teeth had passed through them, they were partly torn, and both his paws passed over his shoulders. When he stood up, the tiger also stood up and wounded him on the chest with his claws, so that those wounds troubled him for some days. As the ground was uneven, they rolled over each other, holding on like two wrestlers. In the place where I was standing the ground was quite level. Anūp Rāy says that God Almighty gave him so much intelligence that he bore the tiger over deliberately to* one side (in the original, that side), and that he knew no more. At this time the tiger left him and was making off. He in that state of bewilderment raised up his sword and followed him and struck him on the head. When the tiger turned his face round, he struck him another blow on the face, so that both his eyes were cut, and the skin of the eyebrows, which had been severed by the sword, fell over his eyes. In this state of affairs, a lamp-man of the name of Ṣāliḥ, as it was time to light the lamps, came in a hurry and by a blind chance* came across the tiger. The tiger struck him one blow with his paw and knocked him down. To fall and give up his life were the same thing. Other people came in and finished the tiger's business. As Anūp Rāy had done this service to me and I had witnessed the way in which he offered his life, after he had recovered from the pain of his wounds and had the honour of waiting on me, I bestowed on him the title of Anīrā'ī Singh-dalan. Anīrā'ī* they call in the Hindi language the leader of an army, and the meaning of Singh-dalan is a tiger-slayer. Giving him a special sword of my own, I increased his mansab. I gave Khurram, son of Khān A‘am, who had been appointed to the governorship of the province of Junagadh, the title of Kāmil Khān. On Sunday, the 3rd Zī-l-qa‘da, I employed myself in fishing, and 766 fish were caught; these were divided in my presence among the Amirs, Ibachkiān (?),* and most of the servants. I eat no fish but those that have scales, but not because the professors of the Shiah faith look on those without scales as unlawful, but the cause of my aversion is this, that I have heard from old men, and it has become known to me by experience as well, that fish without scales eat the flesh of dead animals and fish with scales do not eat it. From this cause, to eat them is contrary to my disposition. The Shiahs know* why they do not eat them and for what reason they consider them unlawful. One of my home-bred camels that was with me in the hunt carried five nilgaws that weighed 42 Hindustani maunds. I had before this sent for Naīrī of Nīshāpūr, who excelled other men in the art of poetry, and passed his time in Gujarat as a merchant. At this time he came and waited on me, and imitating a poem of Anwarī,

“Again, what youth and beauty this is for the world!”

laid before me a poem that he had composed on me. I presented him with 1,000 rupees, a horse, and a robe of honour as a gift for this poem. I had also sent for Ḥakīm Ḥamīd Gujarātī, whom Murtaẓā Khān greatly praised, and he came and waited on me. His good qualities and purity were better than his doctoring. He waited on me for some time. When it became known that there was no physician but himself in Gujarat, and I found he himself desired leave to go, I gave him and his sons 1,000 rupees and some shawls, and set aside a whole village for his maintenance; he went off to his native place quite happy. Yūsuf Khān, son of Ḥusain Khān Tukriyah, came from his jagir and waited on me. On Thursday, the 10th Zī-l-ḥijja, was the festival of the Qurbān (the sacrifice of Ishmael). As it is forbidden to take life on that day (Thursday), I ordered that on the Friday they should kill the sacrificial animals. Having sacrificed three sheep with my own hand, I mounted to go hunting, and returned when six gharis of night had passed. On this day was killed a nilgaw (commonly called blue bull) of the weight of 9 maunds and 35 seers. The story of this nilgaw is written because it is not devoid of strangeness. In the two past years, during which I had come to this same place to wander about and hunt, I had shot at him each time with a gun. As the wounds were not in a fatal place, he had not fallen, but gone off. This time again I saw that nilgaw in the hunting-ground (shikārgāh), and the watchman recognized that in the two previous years he had gone away wounded. In short, I fired at him again three times on that day. It was in vain. I pursued him rapidly on foot for three kos, but however much I exerted myself I could not catch him. At last I made a vow that if this nilgaw fell I would have his flesh cooked, and for the soul of Khwāja Mu‘īnu-d-dīn would give it to eat to poor people. I also vowed a muhr and one rupee to my revered father. Soon after this the nilgaw became worn out with moving, and I ran to his head and ordered them to make it lawful (cut its throat in the name of Allah) on the spot, and having brought it to the camp I fulfilled my vow as I had proposed. They cooked the nilgaw, and expending the muhr and rupee on sweets, I assembled poor and hungry people and divided them among them in my own presence. Two or three days afterwards I saw another nilgaw. However much I exerted myself and wished he would stand still in one place, so that I might fire at him, I could get no chance. With my gun on my shoulder I followed him till near evening until it was sunset, and despaired of killing him. Suddenly it came across my tongue, “Khwāja, this nilgaw also is vowed to you.” My speaking and his sitting down were at one and the same moment. I fired at and hit him, and ordered him, like the first nilgaw, to be cooked and given to the poor to eat. On Saturday, the 19th Zī-l-ḥijja, I fished again. This time about 330 fish were caught. On the night of Wednesday, the 28th* of the same month, I encamped at Rūpbās. As this was one of my fixed hunting-places and there was an order that no one should hunt in the neighbourhood, a great number of antelope had come together in the desert there, so much so that they came into the inhabited parts and were not subject to any kind of molestation. I hunted for two or three days in those desert plains, and shot, and hunted with cheetahs many antelopes. As the hour for entering the city was near, making two halts on the way, I alighted on the night of Thursday, the 2nd Muḥarram, in the year 1020 (17th March, 1611), at the garden of ‘Abdu-r-Razzāq Ma‘mūrī, which is near, in fact close to, the city. On this night many of the servants of the Court, such as Khwāja Jahān, Daulat Khān, and a number who had remained in the city, came and waited on me. Īraj also, whom I had sent for from the Subah of the Deccan, had the honour of kissing the threshold. I stayed in that garden also on the Friday. On that day ‘Abdu-r-Razzāq presented his own offerings. As this was the last day for hunting, an order was given that the duration of the hunt and the number of animals killed should be counted up to me. The time of the hunt was from the 9th of the month of Āzar to the 29th Isfandārmuz of the 5th year, or three months and twenty days. In this time tigers 12, deer (gāwzan) 1, chikārah (gazelle) 44, kūtāh-pācha (hog-deer) 1 head, fawns 2 head, black buck 68 head, does 31 head, foxes 4, kūrāra deer 8, pātal (?) 1, bears 5, hyænas 3, hares 6, nilgaw 108, fish 1,096, eagle 1, bustard 1, peafowl 5, herons 5, partridges 5, brahminī ducks (surkhāb) 1, sāras 5, dhīk (?) 1; total, 1,414.