“Unfeigned thanks, and pure thanksgivings are due to the sole object of worship (God) for that the maintenance of the compacts and treaties of great princes is the cause of the order of Creation and the repose of mankind. A proof of this is the harmony and unity which existed between us and the exalted family (of Persia), and which were increased during our time. These things were the envy of contemporary sovereigns. The glorious Shah—the star of heaven's army, the ruler of the nations, the adorner of the Kayānī tiara, the fitting occupant of the throne of Chosroes, the fruitful tree of the gardens of sovereignty, the splendid nursling of the parterres of prophecy and saintship, the cream of the Ṣafawī dynasty—hath without ground or reason, engaged in dis­turbing the rose-garden of love and friendship and brother­hood in which for long periods there has been no possibility of a breath of confusion. Clearly the methods of union and concord among princes require that they make oaths of friendship to one another, and that there should be perfect spiritual agreement between them. There should be no need of physical contact, and still less should there be any necessity for visiting one another's countries for ‘shooting and spec­tacle’ (sair u shikār).

Alas, a hundred times for the love passing thought!

“By the arrival of your loving letter apologizing for the ‘spectacle and shooting’ (sair u shikār) of Qandahar, which came with the honourable Ḥaidar Beg and Walī Beg, I became apprised of the bodily health of your angelic personality, and the flowers of joy were scattered over the world. Let it not be hidden from the world-adorning mind of my exalted and prosperous brother that until the arrival of the letter and messages brought by Zambīl Beg no mention had been made by you in letters or verbal messages of your wish for Qandahar. At the time when we were engaged in visiting the delightful land of Kashmir, the Deccan lords, in their shortsightedness, extended their feet beyond the limits of obedience, and trod the path of rebellion. Accordingly it became necessary for me to chastise them. I moved my standards to Lahore, and appointed my worthy* son Shāh Jāhān to proceed against them with a victorious army. I myself was proceeding to Agra when Zambīl Beg arrived, and produced your loving letter. I took it as a good omen, and went off to Agra to put down the enemies and the rebels. In the jewelled and pearl-dropping letter there was no mention of a wish for Qandahar. It was mentioned verbally by Zambīl Beg. In reply, I said to him that I made no difficulty with regard to anything that my brother wished. Please God, after settling the Deccan affair, I would send him back in a manner suitable to my sovereignty. I also said that as he had made long marches he should repose for some days in Lahore, and that I would afterwards send for him. After coming to Agra, I sent for him and gave him leave to depart. As the favour of God attaches to this suppliant, I withdrew my mind from victories and proceeded to the Panjab. My intention was to send him away, but after disposing of some necessary matters I went to Kashmir on account of the hot weather. After coming there I sent for Zambīl Beg in order to give him his leave. I also wished to show him something of that delightful country. Meanwhile news came that my prosperous brother had come to take Qandahar. This idea had never entered my mind, and I was entirely astonished. What could there be in a petty village that he should set out to take it, and that he should shut his eyes to so much friendship and brotherly feeling? Though truthful reporters sent the news, I could not credit it! When it became certain I immediately gave orders to ‘Abdu-l-‘Azīz K. not to transgress in any way the good pleasure of that prosperous brother. Up to now the relationship of brotherhood stands firm, and I do not value the world in comparison therewith, nor do I consider any gift equal to it. But it would have been right and brotherly that he should have waited till the arrival of the ambassador. Perhaps he would be successful in the object* and claim for which he had come. When he (‘Abbās) takes such steps before the return of the ambassador, to whom will mankind ascribe the merit of keeping compacts and of preserving the capital of humanity and liberality! May God preserve you at all times!”

After I had given leave to the ambassadors, I devoted all my energy to urging on the Qandahar force, and presented my son Khān Jahān, who had been sent for for certain matters, with an elephant, a special horse, a jewelled sword and dagger, and a dress of honour. I sent him on as an advance guard, and directed him to remain in Multan until the arrival of Prince Shahriyār with the victorious army. Bāqir K., who was faujdar of Multan, was summoned to Court, and I ap­pointed ‘Alī-qulī Beg Darman to assist him (Khān Jahān), and raised him to the mansab of 1,500. In the same manner, having raised M. Rustam to the mansab of 5,000, I appointed him to the duty of assisting that son with the (Qandahar) army. Lashkar K. came from the Deccan, and waited on me, and was also attached to that army. Allah-dād K. Afghān, M. ‘Īsā Tarkhān, Mukarram K., Ikrām K., and other Amirs, who had come from the Deccan and from their fiefs, after being presented with horses and dresses of honour, were sent with Khān Jahān. ‘Umdatu-s-salṭana Āṣaf K. was sent to Agra to bring to Court the whole of the treasure in muhrs and rupees which had accumulated from the beginning of the reign of my father. Aṣālat K., s. Khān Jahān, was promoted to the mansab of 2,000 and 1,000 horse. Muḥam-mad Shafī‘ā, Bakhshi of Multan, had the title of Khan con­ferred on him. I gave leave to Sharīf, Vakil of my fortunate son Shāh Parwīz, to go with all possible haste, and bring my son to wait on me with the army of Behar, and writing a gracious farman with my own hand I urged him to come.

On this day Mīr Mīrān, the grandson of Shāh Ni‘matu-llah, died suddenly. I hope that he will be among the pardoned. A raging elephant threw down the huntsman Mīrzā Beg and killed him: I assigned his duties to Imām-wirdī.

As in consequence of the weakness that came over me two years ago and still continues, heart and brain do not accord. I cannot* make notes of events and occurrences. Now that Mu‘tamid K. has come from the Deccan, and has had the good fortune to kiss the threshold, as he is a servant who knows my temperament and understands my words, and was also formerly entrusted with this duty, I gave an order that from the date which I have written he shall here­after write them with his own hand, and attach them to my Memoranda. Whatever events may occur hereafter he should note after the manner of a diary, and submit them for my verification, and then they should be copied into a book.

As the whole of my world-opening mind was taken up with the preparation of the Qandahar army, and the remedy for that business, the unpleasant news that reached me of a change in the condition of Khurram, and his want of modera­tion, became a cause for aversion and dissension. I accord­ingly sent Mūsawī K., who is one of the sincere servants who knows my temperament, to that wretch (bī-daulat) to lay before him the threatening messages and my wishes, and to give admonitions that might sharpen his intelligence, so that by the guidance of good fortune he might awake from the dream of carelessness and pride, and that he (Mūsawī) having gained a (true) knowledge of his futile ideas and aims might hasten to my presence, and carry out whatever appeared to be necessary. On the 1st of the Divine month of Bahman the feast of my lunar weighing took place. At this auspicious ceremony Mahābat K., having come from Kabul, paid his respects, and was the recipient of special favours. I appointed Ya‘qūb K. Badakhshī to Kabul, exalting him with the gift of drums. About this time report came from I‘tibār K. from Agra that Khurram, with the army of adversity, had left Māndū and started in that direction. He had evidently heard the news that the treasure had been sent for, and fire had fallen into his mind, and having let fall from his hand the reins of self-control, had started (with the idea) that on the road he might lay hold of the treasure. Accordingly I thought it best to proceed for a tour, and in order to hunt to the bank of the river of Sulān-pūr (the Beas). If that wretch by the guidance of error should place his foot in the desert of audacity, I might hasten farther forward and place the punishment of his unbecoming behaviour in the skirt of his fortune. If matters turned out in any other way I might take steps accordingly. With this purpose, on the 17th of the same month, at an auspicious hour, I marched. Mahābat K. was dignified with a dress of honour. Rs. 1,00,000 were ordered to be given to Mīrzā Rustam and Rs. 2,00,000 to ‘Abdu-llah K. by way of advance of pay. I sent Mīrzā Khān, s. Zain K., with a gracious farman to my fortunate son Shāh Parwīz, and renewed my urgency for his attendance. Rāja Sārang Deo had gone to summon Rāja Bir Singh Deo: he came, and having paid his respects, reported that the Rāja, with a proper force and an equipped army, would join me at Thanesar. At this time constant reports* came from I‘tibār K. and other servants of the State from Agra that Khurram in revolt and disloyalty (bī-daulatī) had changed what was due by him for rearing into undutifulnesses,* and having placed the foot of ruin in the valley of ignorance and error, had started in that direction. They therefore did not con­sider it advisable to bring the treasure, and were engaged in strengthening the towers and gates, and providing things necessary for the defence of the fort. Similarly a report came from Āṣaf K. that the wretch had torn off the veil of respect, and turned his face towards the valley of ruin, and that the odour of good came not from the manner of his approach. As it was not for the advantage of the State to bring the treasure, he had entrusted it to God, and was himself on the way to wait on me. Accordingly, having crossed the river at Sulānpūr, by successive marches I pro­ceeded to punish that one of dark fortune, and gave an order that henceforth they should call him Bī-daulat (wretch). Wherever in this record of fortune “Bī-daulat” is mentioned it will refer to him. From the kindnesses and favours be­stowed upon him I can say that up till the present time no king has conferred such on his son. What my reverend father did for my brothers I have done for his servants, giving them titles, standards, and drums, as has been recorded in the preceding pages. It will not be hidden from the readers of this record of prosperity what affection and interest I have bestowed on him. My pen's tongue fails in ability to set them forth. What shall I say of my own sufferings? In pain and weakness, in a warm atmosphere that is extremely unsuited to my health, I must still ride and be active, and in this state must proceed against such an undutiful son. Many servants cherished by me for long years and raised to the dignity of nobility, whom I ought to employ to-day in war against the Uzbeg or the Persian, I must punish* for his vileness and destroy with my own hand. Thank God that he has given me such capacity to bear my burdens that I can put up with all this, and go on in the same path, and reckon them as light. But that which weighs heavily on my heart, and places my eager temperament in sorrow is this, that at such a time when my prosperous sons and loyal officers should be vying with each other in the service against Qandahar and Khurasan, which would be to the renown of the Sultanate, this inaus­picious one has struck with an axe the foot of his own dominion, and become a stumbling-block in the path of the enterprise. The momentous affair of Qandahar must now be postponed, but I trust that Almighty God will remove these griefs from my heart.