Praise be that mine of earth and water,
Which has produced such a brilliant pearl.
May there be a glorious day in that sky,
Which holds such a night-gleaming star.
O God, preserve that dervish-loving king,
Under whose shadow lies the repose of mankind.
Make him rule long over the people:
Keep his heart alive for the blessing of worship.

In fine, after some insincere expressions of grief, and more feastings, they proceeded to search for another ruler. As there were no royal sons who were fit for sovereignty they turned towards Parī Khānim, but she understood the spirit of the age and refrained from the high office, and referred them to Sulān Muḥammad Khudābanda the eldest son of Shāh ahmāsp, and whose blindness had saved his life in the time of the bloodshedding Shāh. Her sole idea was that he should nominally be the Sulan and that the real power should be with her. M. Sulaimān, who knew her craft and fraud, and who from his good disposition was not in league with her, fled to Shīrāz from fear of being made prisoner. He made known her wickedness, and agreed with the mother of Sulan Muḥammad Khudābanda—who was the real mother of Shāh Ism'aīl—that they should get rid of this turbulent strife-monger. When Sulān Muḥammad Khudābanda approached Qazwīn, Parī Khānim became aware of their designs and barricaded the city. Shāmkhāl Carkas (Circassian) her maternal uncle with some thousand men prepared for battle. By the exertions of right-minded people things had a peaceful termination. The lady of Irān made her excuses, and the farsighted men who were watching for their oppor­tunity accepted them. When she came near the camp, they repre­sented that there was not an auspicious hour on that day. She ²²⁷ should cause her litter to be set down near the camp, and Shāmkhāl with the main body of the troops should encamp in the neighbour­hood of a certain village. In the morning before they joined the men of the camp, Shāmkhāl would be exalted by doing homage (to Khudābanda), and after that there would be a review of the troops on a grand scale. By such pleasing tales they (Parī K. and her uncle) were lulled into security. When night drew her dark mantle over the face of day they induced Amīr Aṣlān Afshār, who was ostensibly a friend (az dostān rasmī) of Shamkhāl, to go and prepare a feast of friendship in his private apartments, and to kill him (Shamkhāl) while he was off his guard. And they arrạnged to give that slave of gold the governorship of Ispahan as a reward for this service. He who did not understand the rights of acquaintanceship, and much less did he know the mysteries of friendship, spilled the cup of his existence. At the same time they seized that veiled* one of 'Irāq, and she shortly afterwards became a curtained-sitter in the secret chamber of annihilation.

One of the occurrences was that on 2 Āẕar, Divine month, in the neighbourhood of the town of Kotputlī,* Moaffar K., Rajah Todar Mal and Khwāja Shāh Manṣūr were summoned to a privy council and there was a discussion about the affairs of the empire. Many matters were disposed of. The Sarkār of Bihar was assigned to Shujā'at K., Mīr Mu'īzzu-l-mulk and other servants. The mints of the imperial dominions which had been under the charge of caudha­rīs* were divided. The directorship of this weighty business was assigned to Khwāja* 'Abdu-ṣ-ṣamad Shīrīnqalm in Fatḥpūr, the capital of the empire. The mint at Lahore was assigned to Moaffar K., that in Bengal* to Rajah Todar Mal, that in Jaunpūr to Khwāja Shāh Manṣūr, and that in Gujarat to Khwāja 'Imādu-d-dīn Ḥusain, that in Patna* to Aṣaf K. On the same day it was ordered that square* rupees should be coined. On 9 Āẕar the victorious stan dards cast their shadow on the town of Nārnaul.* There as the holy heart of H.M. is impressed by the glory of searching after God he visited the abode of Shaikh Niām* the hermit, and conferred eternal joy on that vaunter* of simplicity. By the strength of his good fortune no sadness found its way into his holy heart from his not finding the marks of enlightenment (in S. Niām). He only increased his search. As, owing to his wide capacity and exceeding research, his far-seeing glance did not fall upon his own treasure, and as he did not find in the wearers of rags, or in the learned of the age, any notes of the spiritual and celestial mysteries which are attached to the table of the bounty of God, his thirst for the limpid waters of truth increased from time to time. Hence it is that the intimates of the majestic council (of God) have described as eternal that pain of seeking after God which is the zenith of truth. The incomparable Deity does not come within the field of the heart of mortals, nor does the foot of search become worn out.

²²⁸ On the day of Āsmān, 27 Āẕar, Divine month, the capital of Delhi was glorified by the Shāhinshāh's advent. First of all he circumambulated the holy shrine of H.M. Jinnat Āshiyānī, and showered gifts on the custodians. Then he visited the other tombs, and was also lavish in gifts there. On 3 Dai, Divine month, he visited the quarters of Shāikh Farīd* Bakhshī Begī, who had many seats in that delightful neighbourhood on the banks of the Jumna, and had places of worship which were the praying-spots of India. H.M. went there at the request of this loyal servant and thus secured for him eternal exaltation. On the 5th of the month he halted at the sarai of Bāwalī* and spent some days there in administrative work and in hunting. The needy of that part were replenished from the table of his bounty.

One of the occurrences was the arrival of Ḥājī* Ḥabībullah. It has already been mentioned that he had been sent to the port of Goa with a large sum of money and skilful craftsmen in order that he might bring to this country the excellent arts and rarities of that place. On the 9th he came to do homage, attended by a large number of persons dressed up as Christians and playing European drums and clarions. He produced before H.M. the choice articles of that territory. Craftsmen who had gone to acquire skill displayed the arts which they had learnt and received praises in the critical place of testing. The musicians of that territory breathed fascina­tion with the instruments of their country, especially with the organ. Ear and eye were delighted, and so was the mind. Also at this halting place Khwājā Ghīāu-d-dīn* 'Alī 'Āaf K. arrived from Īdar and did homage, and his brother's son J'afar Beg, who had come from Persia, performed the prostration.