This is also his:

The month of Dai* has arrived, and the air has in conse­quence become so cold*
That nothing save the icy breeze can move from its place.
The earth is cold and frost bound,* the air is even colder than
the earth,
In very truth the air is chill with the weariness of age.
In the garden the fire of the tulip and Gulnār have died
down,
^280. From the cold the (graceful) trees of the garden have become
mere sticks.
The water is hard frozen from the cold, and says with petu­lance,
I will break if anyone places his foot upon my head.
No single bud comes out from its resting place in the heart of
the tree, although it wears upon its cypress-like body a cap
and mantle.
The bird has ceased its song when it saw the havoc wrought
by autumn,
When a general pillage is going on, lamentation is futile.
Seek not for leaves and seed-bearing fruit in the garden, for
to-day
The leaves have been scattered by the wind, the seeds
remain hidden beneath the earth.
The morning breeze draws every breath like a deep drawn sigh,
Seeing that it has cast to the winds so beauteous a being as
the rose.
So far has the rose gone that should you search the East and
the West,
You will not find it save in the assembly of the King of the
World.
Shāh Maḥmūd from the splendour of whose assemblies, there
is eternal spring in the month of Dai, and the world is like
Paradise.
He who when he draws up his array, and orders it for battle,
The lines of the enemies at the very sight of him pale with
terror.*
His heart is the rising place of sacred knowledge,* and he has
knowledge,
Because* he fathoms the secrets of Fate with a glance.
Oh thou who in the rules of Government art an example to
vazīrs,
The vazīrs have issued no order save on the authority of thy
judgment.
If it be not the intention of the wind to write a memorial
of thy virtues*
Why does it scatter the leaves of the rose in the garden, ^281.
The sun in comparison with thy (brilliant) judgment looks
like Suhā*
Although Suhā cannot be seen in the bright light of the Sun.
Thou slayest thine enemies, and Time confesses thy excelleuce;
Thou art the refuge of the people, and the evil doers take
shelter under thy wing.
The cupbearer of thy feast bears a cup of joy in his hand,
The herald of thy fame has the whole world beneath his feet.
The banquet of Truth cannot be spread save in praise of thee
Although the whole feast terminates with the distribution of
sweetmeats.
Hail Khusrū! even should I remain excluded from attendance
upon thee
I shall not take one moment's rest from praising and eulogis­ing thee.
My duty is thy service, since were I to refrain from that
I have no other occupation save singing thy praises.
Thou hast led thine army against thy enemies, and I follow
thee
Sending early and late the army of benediction to thy
assistance.
As long as the nights of the month of Dai are longer than
its days,
And until the season of Nauroz comes round unpreceded by
winter,
May the garden of thy enjoyment blossom like the season of
spring.
May the life of thy enemies be shorter than the days of winter.

This is another of his compositions.

The scent of the rose has arisen, haste my companion to the
rose-garden,
Seek for the old wine, and re-call that old love of thine.
^282. The branch of the rose, like the date-palm of ‘Īsā, refreshes
the soul in the garden
Because the breeze gently shakes it continually like Mariam.*
Although the tender branch inclines with the wind, from one
side to the other
Yet a stream flows, Praise be to God, up to the Ṣirā-i-mus-
taqīm.*
The branch is full of leaves, why does the nightingale com­plain in its song?
How is it possible that Moses should have patience when he
has Khiẓr for companion?*
The wind draws lines across the stream like the scribe as
he drives his pen,
The eye of the narcissus points to the sky like the eye of the
astronomer as he prepares his tables.
The parrots flaunt in green attire, the ringdove wears white
garments,
The crow is devoid of any such honourable vestments, wear­ing as it does a black blanket.*
You would say* that the narcissus has produced a transcript
of these people (umam) who sleep below the dust. Look!
it has for each alif two mīms.*
The sumbul and narcissus are copies of the locks and eyes
of the fair ones;
Of those two, one falls prostrate stricken with blackness,
the other comes intoxicated (with love).*
The rose-bud has blossomed by the blast of the breeze of
the garden,
In truth, he who has a resigned heart rejoices even when
misfortune befalls him.
You would say that the black spot which has come in the
heart of the tulip from the cruelty of autumn
Is a Hindū who has fallen* into the flames of hell.
She stands there on one foot lifting upwards two eyes*
Beseeching the merciful Lord* to grant the King eternal life.
^283. He in comparison with whose youthful fortune the heaven is
as an old man bowed with age,*
And for instructing his judgment, abstract Wisdom* is as an
intelligent child.
When once the power of growth* has obtained sufficient
intensity from his sharp sword, it splits the fruit-stone, as
his sword does the enemy, into two halves beneath the
earth.
The star of sovereignty,* which has left its orbit to seek thy
auspicious presence,
Will find its proper orbit if it becomes stationary at thy
court.

And in truth after Qāzī ahīr no poet arose in Hindūstān whose poetry repaid the trouble of reading. After the death of Sulān Maḥmūd the great Amīrs of Hindūstān as for instance Mubāriz Khān and Malik Idrīs who was the ruler of Rohtak, quarrelled with Khiẓr Khān and were disposed to make common cause with Daulat Khān, Khiẓr Khān accordingly stood fast in Fatḥpūr and made no expeditions to any country.

In Muḥarram of the year 816 H. (1414 A.D.) Daulat Khān having gone towards Kaithar on a hunting expedition and having brought the Rāis of that district into his toils, went to Baitālī, and Mahābat Khān the Wālī of Badāon came thither and joined him. And in this year Sulān Ibrāhīm besieged Qādir Khān the son of Maḥmūd Khān in Kālpī, and Daulat Khān being very short handed, ignored him, and omitted to send reinforcements to either of these places; and Khiẓr Khān in Ẕū-l-qa‘da of this year came to the fortress of Fīrūzābād,* the Amīrs of which district came into him, and Malik Idrīs was besieged in Rohtak. Khiẓr Khān marched by that route to Mīwāt and taking with him Jalāl Khān Mīwātī the brother's son of Bahādur Nāhir, conveyed him to Sanbal which place he pillaged, and in Ẕū Hijjah of that same year he encamped before the gates of Dihlī with the intention ^284. of taking it; Daulat Khān held out for four months, but at last was compelled by the want of agreement with Malik Lonā and the other supporters of Khiẓr Khān to sue for peace, humbly and earnestly. He had an interview with Khiẓr Khān who threw him into prison, and delivered him to Qiwām Khān who conveyed him to the fortress of Fīrūza and slew him. This happened in the year 816 H. (1414 A.D.) on the seventeenth of Rabī‘u-l-Awwal.*

Verse.

Everyone whom the world favours, she at last* spills his blood,
What can be the condition of that child, whose mother is
his enemy.