When a man's fortune is bad
Nothing that he does succeeds.

A fresh proof of this is afforded by the commotion of this simpleton. He was formerly with Bairām K. After that when he became a servant of the court, because the ocean of graciousness was commoved and the market of appreciation was brisk, his rashness was purchased at the rate of courage, and his election of service was taken to be sincerity, and he was encompassed by favours. And though he did not know how to keep numbers* in order (had not administrative skill), still, in the hope that he would learn (or perhaps be grateful), he was given the lofty position of an Amir. At the time when the august standards were about to proceed to the eastern provinces, his evil fate withheld him from that service, and when he brought an abashed countenance to court, the Khedive of the world, in punishment for his offence, refused him the bliss of paying his respects. This was a time when he should have increased the zeal of his service, but from excessive atrabiliousness and inverted fortune, he broke the thread of con­sideration, and from abundant wilfulness he let the things of the world and the materials of fortune go to wreck and ruin, and took the path of solitude (tajarrad). The wise prince on beholding such lack of wisdom had compassion on his condition and bestowed favours on him, and released his Jāgīr, and sent him to arrange about “the branding.” When he got further away from the carpet of intimacy he in the darkness of his understanding set about attacking and plundering the country. From madness or from craft he would say that all his activity in this respect was in order to carry out the business of the branding! Plundering as he went, he hastened to Basantpūr, which belongs to Sarkār Kumāon, ¹⁴⁴ as the rumour of mines and of abundance in that country had raised a tumult in his mind. Inasmuch as the stewards of creation have so ordained that the evil-doers and evil-devisers against the Calphate should be strenuously active in procuring their owu punishment so that they may get their retribution by their own instrumentality, this infatuated man hurried on his own ruin. He lost the thread of plan and made war in that country without system and was defeated. He was wounded by arrow and bullet, and had met with his retribution before the circumstances of his position were made known to the royal hearing. When the news of his commotion arrived, Ṣādiq Khān together with some of the Saiyids of Bārha and Amroha and others were sent to him. Though owing to his severe wound he was somewhat cured of his infatuation and vain thoughts, he became still wiser on hearing of the victorious force (of Akbar). The wicked vagabonds fled away from him, and by the exertions of his well-wishers he saw fit to get into a boat and be conveyed to Mun'im Khān Khān-Khānān. Perhaps by the intervention of the Commander-in-Chief his offences would be clothed with the scarf of pardon! He got into a boat in the confines of Garh* muktesar and went on quickly. Alert men arrested him in the neighbourhood of the town of Mārhara,* and under orders from H.M. brought him to Agra, and left him in his quarters* there and then hastened to court. In a short time he from his mortal wound put his face under the veil of concealment (i.e., died). Apparently the Shāhinshāh was aware of his condition and out of respect did not wish him to be ashamed on his last journey.*

One of the occurrences was that Ḥakīm Abu-l-fatḥ, Ḥakīm Hamām and Ḥakīm Nūru-d dīn* the sons of Maulānā 'Abdu-r-Razzāq Gīlanī, who was eminently skilled in the arts of observation (nar) and of drawing horoscopes, came to court in the middle of Amardād, Divine month, and were exalted by daily-increasing favours. When Gīlān came into the possession* of the rulers of Irān and Khān Aḥmad the ruler thereof fell into prison from not understanding matters, Maulānā 'Abdu-r-Razzāq* owing to his right thinking and true religion died under the pain of confinement, and these young men took refuge at this court. Their wisdom and felicity increased under the patronage of H.M. Though all three brothers were the distinguished of the age for the customary excellencies, yet Ḥakīm 'Abu-l-fatḥ was specially remarkable for his tact, his knowledge of the world, and for his power to read the lines of the forehead and many other liberal qualities.