On the 5th I alighted at the garden of Sihrind. On the bank of the Beas Ṣādiq K., Mukhtār K., Isfandiyār, Rāja Rūp Chand of Gwalior, and other Amirs who had been appointed to support him, having succeeded in restoring order in the northern hill-country, had the good fortune to kiss the threshold. The facts, briefly, are that Jagat Singh, at the instigation of Bī-daulat, had taken to the hills above­mentioned, and engaged in stirring up sedition and strife. As the field was clear (i.e., there was no one to oppose him) he passed over difficult mountains and defiles, and by attacking and plundering peasantry and the weak, heaped misfortune on them until Ṣādiq K. arrived. He brought the Zamindars under control by means of fears and hopes, and made the overthrow of that wretched creature the object of his exertions. Jagat Singh strengthened the fort of Mau, and was protected by it. Whenever he found an opportunity he left that fortress and fought with the royal servants. At last his provisions were exhausted, and he came to despair of assistance from the other Zamindars. The elevation of his younger brother became a source of disturbance and anxiety to him. Helplessly he then sought for patronage, and begged the protection of Nür Jahān Begam, expressing shame and contrition, and sought a refuge in her mediation. In order to please and satisfy her, the pen of pardon was drawn through the record of his faults.

On this day reports came in from the officials in the Deccan that Bī-daulat, with La‘natu-llah, Dārāb, and other wretched (with broken wing and feathers) creatures in miserable con­dition, with blackened faces, had gone from the borders of Qubu-l-mulk's territory towards Orissa and Bengal. In this journey great loss fell on him and his companions, many of whom, when a chance offered, with bare heads and feet, and having washed their hands of life (desperate), took to flight. Out of these one day Mīrzā Muḥammad, s. Afẓal K., his Diwan, with his mother and his family, ran away during the march, and when the news reached Bī-daulat, he sent Ja‘far and Khān-qulī Uzbeg and some others of his confidential men in pursuit of him, that, if they could take him alive, well and good, or otherwise they should cut off his head and bring it into his presence. They with all speed proceeded and caught him up on the road. Becoming aware of this, he sent his mother and family into the jungles and hid them there, and himself with a body of young men whom he relied on as companions, planted manfully the foot of courage and stood with their bows. In front of them there was a canal and a swamp (chihlā). Sayyid Ja‘far K. wished to approach near him and take him with him by deceiving him, but however much he tried to persuade him by threatening and holding out hopes, it had no effect, and he answered him with life-taking arrows. He made a good fight of it, and sent Khān-qulī and some others of Bī-daulat's men to hell. Sayyid Ja‘far also was wounded. Finally Mīrzā Muḥammad received severe wounds and gambled away the cash of his life. But as long as he had breath he deprived many thereof. After he was killed, they cut off his head and took it to Bī-daulat.

When Bī-daulat was defeated near Delhi and went to Mandu, he sent Afẓal K. to get assistance and support from ‘Ādil K. and others, forwarding with him an armlet (bāzū-band) for ‘Ādil K., and a horse, an elephant, and a jewelled sword for ‘Ambar. He first went to ‘Ambar. After delivering his message he produced what Bī-daulat had sent for him, but ‘Ambar would not accept them, saying he was the servant of ‘Ādil K., who was at present the head of those in power in the Deccan: he should go first to him and explain what he desired. If he agreed, his slave would ally himself to and obey him, and in that case he would take whatever was sent, otherwise not. Afẓal K. went to ‘Ādil K., who received him very badly, and for a long time kept him outside the city and did not look into his affair, but put all kinds of slights upon him, but secretly asked for what Bī-daulat had sent for him and ‘Ambar, and took possession of it. The aforesaid (Afẓal K.) was there when he heard the news of the killing of his son and the ruin of his family, and so fell upon evil days. In short, Bī-daulat, in spite of all his (original) good fortune and happy auspices, undertook a long and distant journey, and came to the port of Machhlī Patan (Masulipatam), which belongs to Qubu-l-mulk. Before reaching this place, he sent some of his men to Qubu-l-mulk, and besought him for all sorts of assistance and companionship. Qubu-l-mulk sent him a small amount of cash and goods for his support, and wrote to the warden of his frontier to conduct him in safety out of his territory, and encourage the grain-sellers and Zamindars to send grain and all other necessaries to his camp.

On the 27th of the month a strange event took place. Returning from the hunting-place, I had come back to the camp at night. By chance I crossed a stream of water, the bed of which was very rocky and the water running violently. One of the servants of the sharbat-khāna (wine-cellar) was conveying a huntsman's relish. He had a gold tray, which contained a salver and five cups. There were covers to the cups, and the whole was in a cotton bag. When he was crossing, his foot slipped and the tray fell out of his hand. As the water was deep and running rapidly, however much they searched and beat their hands and feet (exerted themselves), no trace of it could be found. Next day the state of the case was reported to me, and I ordered a number of boatmen and huntsmen to go to the place and make a careful search, and it perhaps might appear. By chance, in the place where it had fallen it was found, and more strange still, it had not been turned upside down, and not a drop of water had got into the cups. This affair is similar to what happened when Hādī was seated on the throne of the Khalifate. A ruby ring had been inherited by Hārūn from his father. Hādī sent a slave to Hārūn and asked for it. It happened that at that time Hārūn was seated on the bank of the Tigris. The slave gave the message, and Hārūn, enraged, said: “I have allowed thee* to have the Khalifate, and thou dost not allow me one ring.” In his rage he threw the ring into the Tigris. After some months by the decree of fate Hādī died, and the turn of the Khalifate came to Hārūn. He ordered divers to look for the ring in the place where he had thrown it. By the chances of destiny, and the aid of good fortune, at the first dive the ring was found, and brought and given into Hārūn's hand!

At this time one day on the hunting ground the chief huntsman Imām-wirdī brought before me a partridge that had a spur on one leg and not on the other. As the way to distinguish the female lies in the spur, by way of testing me he asked whether this was a male or a female. I said at once “A female.” When they opened it an egg appeared inside (pīshīna) its belly. The people who were in attendance asked with surprise by what sign I had discovered this: I said that the head and beak of the female are shorter than the male's. By investigation and often seeing (the birds) I had acquired this dexterity.* It is a strange thing that the windpipe in all animals (ḥaiwānāt), which the Turks call ḥalq,* is single from the top of the throat to the crop (chīna-dān), while in the case of the bustard (jarz) it is different. In the bustard it is for four finger-breadths from the top of the throat single and then it divides into two branches and in this form reaches the crop. Also at the place where it divides into two branches there is a stoppage (sar-band) and a knot (girih) is felt by the hand. In the kulang (crane) it is still stranger. In it the windpipe passes in a serpentine manner between the bones of the breast to the rump and then turns back from there and joins the throat. The jarz or charz (bustard) is of two kinds: one is a mottled black and the other būr (a kind of dun colour). I now* discovered that there are not two kinds, but that which is a mottled black is the male, and that which is dun-coloured is the female. The proof of it is this, that in the piebald there are testicles and in the dun one there are eggs; this has been repeatedly found on examination.

I have a great liking for fish, and all kinds of good fish are brought for me; the best fish in Hindustan is the rohū, and after that the barīn.* Both have scales, and in appearance and shape are like each other. Everyone cannot at once distinguish between them. The difference in their flesh also is very small, but the connoisseur discovers that the flesh of the rohū is rather more agreeable of the two.