One of the occurrences was the sending of Sakīna Bānū Begam to give counsels to Ḥakīm M. One of the secret thoughts of H.M. during this expedition was that he would hasten of Kabul and arouse the slumbering Mīrzā by advice, and compose the distractions of Zabūlistān, and cause all the people thereof to sit in the shade of justice. When the mysterious* revelation which loosed the knots of difficulties came to him, that design became erased from his heart, and he said, “My sole wish is that the Mīrzā may emerge from the defile of savagery and be encompassed with princely favours. Inasmuch as he is young and inexperienced, and is associated with persons of small capacity, perchance he may on our approach turn away from the altar of fortune and go into exile.* Though able and farsighted persons have regarded a younger brother in the light of a son, yet something tells me that the exis­tence of a dutiful son is doubtful, and the meeting of the brothers impossible. It is far better that I hearten him by good counsels from a distance. It may be that his somnolent fortune shall awake and that he shall take the path of obedience, cease to stray, and become a traveller to the abode of bliss! If through converse with evil-thoughted ones he has hurried away from the high road of obedience and the pleasant abode of service, and has fallen into the thornbrake of ingratitude, it becomes a magnanimous nature, and is suitable to a wide tolerance to act contrary to the opinion of the short-sighted, and to take that unfortunate wanderer and stumbler ²⁴⁵ by the hand, and to cure him by various instructions.” On this account he nominated that veiled one of the palace of chastity, who was the Mīrzā's full sister,* for most men listen to the words of friends and near relatives, and do not accept the advice of well-meaning strangers, nor take their words into account. If they had a clear judgment and seeing eyes and an awakened heart, they would distinguish between the pearl and the glassbead like experienced jewellers of the market-place who test everything small or great, and they would cast out of view the speaker and regard only the intrinsic beauty of the speech! It was also in his mind that if the Mīrzā should hearken to what was said, a fresh relation­ship might be established which would encourage and comfort him. Though in the opinion of the wise the intermarriage of near relatives be not approved, yet the far-seeing hold it to be right under certain considerations, and regard it as a slight evil for a great good. Hence he ordered that if the veiled one of chastity saw purity (lit. crystal) in the forehead of his disposition, she should rejoice him with the tidings that Prince Sultan Selim might become his son in law. She left on 19 Khurdād from Sīdrī(?)* and went off in company with Mīr 'Alī K. Sildoz and Mīr Abu Issac* Ṣafvī.

At the same time the ambassadors* of Shāhrukh M. obtained leave, and 'Abdulla* K. and 'Ābdī Khwāja were sent off to encourage and soothe the Badakhshīs. It has already been mentioned that the Khānim had sent, on behalf of the Mīrzā, skilful persons, and apologized for the disorders of that country (Badakhshān). When the facts were known, the disturbances created by the Mīrzā were seen to be the result of his youth, and of ill advice, etc., and the excuses were accepted. The hearts of the distressed were comforted by various favours and it was announced that when the veiled chaste one should come to court her countenance would be bright­ened by glad tidings.

NOTE.—See Akbar's opinions on this subject in J. III, 397, 398. He regarded the marriage of cousins as a survival from Adam's time when such connections were necessary.

About this time the primacy of the spiritual world took posses­sion of his holy form, and gave a new aspect to his world-adorning beauty. In the pleasant abode of hunting the magical musicians* came forth with their melodies, and for a time his august heart was engaged by this. On hearing this exorcising spell of the woof and warp of association, or rather talisman of the perception of the trea­sury of truth, that* cavalier of the plain of vision experienced a trans­formation. What the chiefs of purity and deliverance had searched for in vain was revealed to him. The spectators who were in his ²⁴⁶ holy neighbourhood carried away the fragments of the Divine bounty. In a short space of time he by God-given strength turned his face to the outer world and attended to indispensable matters. If the tale of such spiritual things were to be unfolded and written down, vol­umes would be required, and the moving foot of the travelling pen would be worn out at the first advance. My whole energy is engrossed by recording the glorious occurrences of the outer world. Inasmuch as spiritual reflection has broken the rein of my heart I have through helplessness recorded something of the holy world of holiness.

At this time a fresh benevolence was exhibited. An order was issued for the taking of measures to fill the Anūptalāo* with money. In the special apartments (courtyard?) (daulat khāna-i-khāṣ) of Fatḥpūr there is a reservoir twenty by twenty (yards) and twice a man's height in depth. It is paved with red stone and is an object of admiration to the critical. Before the august expedition (to the Panjab) had taken place there had trickled from the fountainhead of bounty the statement that “For some time the participators in the holy banquet have had their eyes and ears gratified by the clearness of the pearling waters and the prattling of the fountains. Now let it be filled to the brim with various coins so that the great treasures may become visible and the general public may receive an abundant share of the sublime bounty, and the necessitous be freed from the anguish of expectation.” At this time the arrangers of the banquet of sovereignty set about filling the reservoir. Rajah Todar Mal reported that it would be filled by the time the royal standards arrived, that seventeen krors of dāms had been counted out, and that it was estimated that this quantity* would suffice to fill it.

One of the occurrences was the coming of Shahbāz K. to court, and the bringing with him of Daudā the son of Rai Surjan. It has been mentioned that he had been sent to that country to subdue recalcitrant ones of the province of Ajmere and to punish the wicked there. He had done excellently there and had slain many of them. Some had saved themselves by submission, and rested in peace. The Rānā had his residence plundered, and had gone into obscurity in the defiles. Daudā, who had always been prom­inent among the turbulent had repented and become submissive. Shahbāz K. took that suppliant with him to court. On 5 Tīr, Divine month, he had the honour of saluting the threshold in the village of Tihārah, and was received with princely favours. His miserable condition was brought to the august notice and he was admitted to an interview. H.M. observed that eternal ruin was written on his forehead, and the draught of kindness did no good to the wicked. Inasmuch as the keeping of one's word is an essential part of rule, he was forgiven and allowed to sit in the shade of ²⁴⁷ tranquillity. When the royal standards proceeded to the capital he was left in the Panjab. Shortly afterwards he absconded,* and H.M.'s knowledge of hidden things was again illustrated. On the 9th of the month a bridge was ordered to be made over the Cenāb near the town of Kahlūr,* and the army crossed; on the 21st a bridge was made near Kalānūr, and the army crossed the Rāvī. From there an embassy was dispatched to the ruler of Kashmīr. As 'Alī K.* the governor (ḥākim) of that country had not hastened to the highway of obedience, H.M. sent on the 24th Mullā* 'Ishqī of Ghazni and Qāẓī Ṣadru-d dīn* of Lahore in order that they might guide that sitter in the hills to obedience. Next day he halted in that pleasant spot (Kalānūr)* and stayed in the garden of that city of fortune in whose rose-like land the accession of the Unique one of creation took place. He gave a feast there. On 4 Amardād, Divine month, he crossed the Beah (Beas) by a bridge near Khokhrowāl.* At this place S'aīd* K. was sent to the government of the Panjab. When the royal cortège first arrived in the province a large number of suppliants for justice had come and complained that Shah Qulī Maḥram did not attend to the punishment of oppressors, and that in consequence the administration of justice was not in a good state. H.M. censured him and quieted the grieved hearts. The wicked went into the corner of contempt. From that time H.M. meditated that a just and able man should be sent to watch over matters. At this time, when his intention was to proceed to the capital, he entrusted the duty to the skill of that able and just man (S'aīd K.) and gave him wise directions. He also sent along with him to Lahore abundance of money for the poor and the empty-handed. He observed to Rajah Todar Mal that he had learnt that many Afghans had settled in the towns and villages of the Panjab. Though some professed to be traders and some to be husbandmen, yet there were signs of their being wicked. From time to time it appeared that they oppressed the weak, and that such things were not promptly inquired into; also the weak were unable to produce evidence. It appeared to H.M. that this body of men (Afghans) should be scattered and be sent in detach­ments to different provinces, so that the people might obtain relief from the burden of oppression, and also that the Afghans might not become vagabonds. At this time Rajah Bīrbar and ²⁴⁸ Saiyid Moaffar were sent to Jālandhar in order that for some days they might serve at a distance and gather bliss by sympathy for the helpless. Every one who was looking for a holding (madad-m'aāsh) and could not get it was to be sent to court. He would get one sufficient for him from the crown lands.