From the time when, in accordance with the decree of Divine wisdom, this catastrophe occurred, H.M. the Shāhinshāh perceived the spirit of the age and the nature of mankind and gave his attention to the affairs of State. In consequence the terrene and the terrestrials entered on a new phase. Though the daily market of those who had been pushed forward by their self-conceit fell flat, yet sincere inquirers who on account of the injustice of the great were in the corner of contempt, took to coming forward in consequence of the Shāhinshāh's brilliant perspicacity. An instance of this is the reputation obtained by the eunuch I'timād Khān. The account of his great advancement is as follows: The officers in their ignorance, fatuity or dishonesty attended to the enrichment of their own households and collected treasure for their own purposes, while neglecting to collect the Shāhinshāh's revenues. Still less did they try to increase those. H.M. the Shāhinshāh, either because he was wearing a veil, or because he had no listener at hand, said nothing about this, and did not prescribe any regulations on the subject. Though the household* officers had to endure losses and hardships, H.M. put off the solution of their difficulties till another season and contemplated with open brow and a cheerful mind the spectacle of the methods of destiny. At this time when a stone fell on the glass of great men's reputations, and some prudent and seviceable men came forward, Khwāja Phūl* Malik, an eunuch, became on account of his abilities the object of the Shāhinshāh's favourable glance. He had on account of his integrity been distinguished during the rule of Salīm Khān, the son of Sher Khān the Afghan, by the title of Muḥammad Khān, and before this affair (that of Adham Khān) he had been enrolled among the imperial servants, and had done good service. He came to understand the holy disposition of the Shāhin­shāh, and represented in a proper manner his views about the collec­tion and augmentation of the revenues. H.M. recognised his value and gave him encouragement. He conferred upon him the title of I'timād Khān and made over to him all the royal revenues, which were in the hands of embezzlers. He by excellent management carried into effect all that the Shāhinshāh had meditated with regard to the collection of the revenues. This work began in the middle of this year. The arms of unrighteous robbers were shortened, and black-hearted self-pleasers went aside and placed their feet in the skirt of retirement. The clean-hearted and devisers of good things came forward, and the revenues, which are the foundation of sovereignty, and the basis of dominion, and the source of military strength, were put upon a footing which was worthy of the dominion which is linked with eternity. What wondrous rules and regulations, each of them fit to be a code for mankind's prosperity, came forth daily from the Lord of the Age! A few out of the many, to wit, those which occurred to the holy intellect with regard to financial matters, were carried into effect by I'timād Khān. What wonderful things there were which did not become manifest! How could the most important of all concerns be brought forward? If (other) similar recipients of orders had comprehended the Shāhinshāh's ideas and endeavoured to carry them out, in a short time the surface of the inhabited world would have come into the possession of the royal servants. But the world is in the contemplation of the Shāhinshāh's genius an extremely contemptible affair. He does not deem it worthy of his com­plete attention, and always keeps his soul attached to the pleasing of God. If the recipients of his firmāns possessed one thousandth part of his intellect this petty business which the superficial regard as so momentous would be disposed of with a little attention. Apparently there are considerations of the Divine designs involved in this state of things (the non-conquest of the whole world).

One of the occurrences was the flight of Mun'im Khān, and his arrest and reconveyance to court. There are two strange things in man's constitution. One is his passions which have neither eyes nor discernment. The other is far-seeing reason which understands busi­ness. Most men are, from irreflection, overcome of wrong notions, and depose reason which is the regulator of right-thinking, and obey their passions. And so by one act of carelessness a man does to himself what his enemies could not effect by hundreds of tricks. The absurd conduct of Mun'im Khān the Khān-Khānān is an instance of this. In spite of the royal favours and of his attainment to lofty state, among which were his being summoned from Kabul and receiving the title of Khān-Khānān, his obtaining the post of vakīl, and full powers, he did not comprehend this graciousness. He left them all out of sight, and guided only by the fear that he was suspected of having kindled the flames in the matter of the Khān Ā'aim and Adham Khān, he could not find it in his head to remain steady. Accordingly he had fled on that very day. Although his motive (for instigating Adham Khān) was that he in his ignorance had believed that after this affair the binding and loosing of the transactions of the sublime family, and the control of all matters political and finan­cial would be in his hands without association with anybody else, yet this idea did not take shape. Melancholy took possession of him, and he formed the improper resolution of leaving the world-protect­ing court which is the native country of the auspicious ones of the seven climes, and of going to that abode of pleasure—Kabul, where his son Ghanī Khān was governor, and of there enjoying himself. Accordingly in Mirdād, Divine month, he left the capital and took the road by the base of the hills. Muḥammad Qāsim Mīr Baḥr accom­panied him. When H.M. heard of this, he did not take it seriously, and said that Mun'im Khān had not gone anywhere and would soon come back. Though busybodies hinted, or openly said that his property should be confiscated, he out of magnanimity refused to accept suggestions of slanderers. He said, if it be granted that Mun'im Khān has gone to Kabul, that too is our territory, and he is still a servant of our court. Fear, and not disloyalty has led him to this. If he does not come we shall send his property after him. No one must meddle with his household. By fate it happened that after traversing for six days hills and deserts the fugitives came to the pargana of Sarūt* which was in the fief of Mīr Muḥammad Munshī. Qāsīm 'Alī Sīstānī, Mīr Munshī's servant, was the Shiqdār of that pargana. He heard that two king's officers were passing through and that they appeared to be alarmed. He with the aid of some of the villagers blocked their road and arrested them, willing or unwill­ing. Saiyid Muḥammad Bārha, who on account of his good services was one of the great officers and had a fief in that neighbourhood, heard of this event and brought Mun'im Khān to his own house. He recognised his opportunity, and treated him with gentleness and respect, and conveyed him honourably and in his own company to the Shāhinshāh. H.M., contrary to the expectations of petty worldlings and to the wishes of the ill-intentioned, of whom the age is never free, treated him with boundless favours and gave him the office of vakīl and the title of Khān-Khānān. His troubled soul was comforted and the strife-mongers retired to a corner. Mankind received another soothment. Why should not this be so? He placed on the head of one on whom men expected the sword of punishment to fall, a crown of government.

Among the occurrences was the coming of Tān Sen* to the holy court. The brief account of this is as follows. Inasmuch as the holy personality of H.M. the Shāhinshah is a congeries of degrees, spiritual and temporal, and a collection of divine and terrestrial excellences, so that when matters are discussed the master of each science imagines that the holy personality has devoted his whole attention to his particular subject, and that all his intellect has been expended on it, the knowledge which H.M. has of the niceties of music, as of other sciences, is, whether of the melodies of Persia, or the various songs of India, both as regards theory and execution unique for all time. As the fame of Tān Sen, who was the foremost of the age among the kalāwants* of Gwāliār came to the royal hearing, and it was reported that he meditated going into retirement and that he was spending his days in attendance on Rām* Cand the Rajah of Pannah,* H.M. ordered that he should be enrolled among the court-musicians. Jalāl Khān* Qūrcī, who was a favourite servant, was sent with a gracious order to the Rajah for the purpose of bring­ing Tān Sen. The Rajah received the royal message and recognised the sending of the envoy as an honour, and sent back with him suit­able presents of elephants of fame and valuable jewels, and he also gave Tān Sen suitable instruments and made him the cheek-mole of his gifts. In this year Tān Sen did homage and received exaltation. H.M. the Shāhinshāh was pleased and poured* gifts of money into the lap of his hopes. His cap of honour was exalted above all others. As he had an upright nature and an acceptable disposition he was cherished by a long service and association with H.M., and great developments were made by him in music and in composi­tions.*