The brief account of this astonishing affair is that the Khān Zaman assisted by a few men was waiting inside the fort-walls for an opportunity of fighting or of retreating. Ḥasan Paṭnī was mounted on an elephant named Bakht-buland and advanced with a body of troops. The men fled, and Khān Zamān and the few who remained resolved to die. He went to one of the bastions and having fired*(?), a mortar which was planted there, discharged it in the face of the presumptuous army which was advancing like a mast elephant. The discharge and the striking of the elephant's head were simultaneous. The elephant was overthrown and killed, and the army was dispersed. A divine help which occurred at this time close upon the above providential boon, was that there was an elephant called Koh­pāra which Bairām Khān had given to Bahādur Khān when the latter was deputed to Mālwa. It had become completely mast and was kept chained up, and was still quarrelsome. When the Khān-Zamān's troops were driven off, the Afghan elephant-drivers loosed it and mounted it. While they were riding it, it became violent and over­threw and killed an Afghan elephant that was close by. A great uproar arose, and the Afghans mistook this for the noise of the vic­torious army and fled. The Afghans also who were engaged in plundering all at once lost their heads and dispersed. When the fugitives (of Khān Zamān's troops) heard of this Divine help they turned back and pursued the black-fated Afghans. Much booty and many noted elephants were captured. It was solely by the fortune of the Shāhinshāh that such a great victory showed herself. After it the Khān-Zamān returned and went towards Jaunpūr, and sent the envoys to court with all honour from Zamānīya.

One of the occurrences was the arrival of Amīr Murtāẓā. As the world-protecting gateway of the Shāhinshāh is the rendezvous of the elite of the earth, for Almighty God hath made the king's holy per­sonality desirous of collecting all perfections, and a collector of liberal sciences, and a gatherer of all kinds of beneficial things, so do the solitary ones of the seven climes leave their native lands and turn their faces towards this holy gateway and there attain felicity. One of the wonderful things is that when the master of any science or craft, who is the unique of the age in his department—from theology to carpentery—comes into the society of the Shāhinshāh, he hears from him such acute remarks about his science or art as he has never heard from his teachers, and becomes convinced that H.M. has devoted his whole time to the study thereof. In short H.M. by his wide capacity, and great-mindedness, which are exercised without effort, and with adaptation to his listener—from the highest to the lowest grade—makes the latter successful, spiritually and physically. Among those was the glorious Saiyīd Amīr Murtāzā, who belonged to the very learned Jurjānī* famīly, and who was eminent in the rational and traditional sciences. He had circumambulated the holy places of pilgrimage, and now took up his abode at the sublime threshold which is the K'aaba for the pilgrims of blessedness, and the altar for the caravans of auspiciousness. He according to proper regulations became acquainted with the majestic assemblies, and gained auspiciousness. The Khedive of the Age, who is a connoisseur in human jewels, recognised the advent of the Mīr as an honour, and distinguished him by graciousness and by copious gifts.