On the eleventh of the month Rabí'-us-sání of the year nine hun­dred and ninety-five (995) the celebration of the Imperial New Year's Day (P. 356), and the commencement of the thirty-second, or ac­cording to the Mírzá the thirty-third, year from the Accession took place. And in the manner, which has been before described, the feast was held. And other customs were further introduced. Among them was this, that people should not have more than one legal wife, unless he had no child. In any other case the rule should be one man, and one woman. When a woman had passed the time of hope, and her menses ceased, she should not wish for a hus­band. And widows, if they wished to marry again, should not be forbidden, as the Hindús forbid* re-marriage. Also a Hindú woman of tender years, who could have got no enjoyment from her hus­band, should not be burnt. But if the Hindús take this ill, and will not be prevented, then in case of the wife of one, who had died, one of the Hindús should take the girl and marry her in that very interview. Another of these customs was, that when the Emperor's disciples met one another one should say “Alláh Akbar,” and the other should say “jalla jaláluhu”, and that this was to take the place of “Salám” and the response “Salám”. And another was, that the beginning of the reckoning of the Hindí month should be from the 28th and not from the 13th* (which was the invention of Rájah Bikramájít, and an innovation of his), and that they should fix the well-known festivals of the Hindús accord­ing to this rule. But it never attained currency, although farmáns went forth to this effect from Futḥpúr to Gujrát on one side, and Bengál on the other. Another was that they were to pro­hibit the basest people from learning science in the cities, because in­surrections often arose from these people. Another was that a learned Bráhman should decide the case of Hindús, and not a Qází of the Musalmáns. And that if there was any need of an oath, they were to put a red-hot iron into the hand of the denier, if he was burnt, he was to be known as a liar, but if not, he should be acknowledged as speaking the truth. Or else that he should put his hand into boiling oil; or that, while they shot an arrow and brought it back, he should dive into the water, and if he put his head out of the water before they returned, the defendant should satisfy the claims of the plain­tiff. Another was that they should bury a man with his head to­wards the East and his feet to the West (P. 357): and he always fixed his own going to sleep in this manner.

In this year the Emperor sent 'Abd'ul-Maṭlab Khán to Bangash with a body of men to extirpate the Jalálah Táríkí.* And he de­feated him together with the leaders of Afghán tribes, and slew an innumerable number of people, and in retaliation for each prisoner taken from Zín Khán's army he took them men and women to double (and quadruple) the number. And the wrath of God, which is a sore* calamity, ensued on the slaughter and capture of these people.*

And in this year, which was nine hundred and ninety-five, the birth of Sulṭán Khusrau, son of the Prince Sulṭán Salím by the daughter of Rájah Baghván Dáa, took place: and the Emperor gave a great feast.

And among lying rumours, which are one step beyond absolute impossibilities, the report was this year promulgated that the accursed Bírbar was still alive; after that he was safely located in the lowest grade of Hell. The following is a summary of the matter. When the malignant Hindús perceived that the inclination of the heart of the Emperor was fixed on that unclean one, and saw that through his loss he was in trouble and distress, every day they circulated a rumour, that people had seen him at Nagarkót, in the northern hills, in company with Jogís and Sannyásís; and that he was walking about. And His Highness believed, that it was not improbable that a cat* like him, who had become detached from the attractions of the world, should have assumed the garb of a faqír, and on account of shame for the misfortune he had sustained at the hands of the Yusuf-záís should not have returned to Court. And the foolish people of the Court believed this report, and told all sorts of stories about him in Láhór. But after that an Aḥadí had gone to Nagarkót and investi­gated the matter, it turned out that this report was nothing but an idle tale.

And after this they heard that he had appeared at the castle of Kálinjár, which had been in that dog's jagír. And the Collectors of Kálinjár sent a written report to this effect: “when they were anoint­ing him with oil* a barber, who was a confidant of his, recognized him by certain marks on his body, (P. 358), then he vanished.” The Emperor sent a farmán.* The Hindú Krorí deceitfully took a certain poor traveller, who had been condemned to death, and treating him as Bír Bar kept him concealed. And he did not send the barber, but in order to keep the matter secret he made away with the poor traveller, and wrote that he was Bír Bar, but that death had overtaken him before he had attained the felicity of coming to Court. The Emperor mourned for him a second time. He sent for the Krorí, and others, and kept them for some time in the stocks as a punishment for not having told him before; and on this pretext the Emperor got a good deal of money from him.

In this year Çádiq Khán having gone against the district of Tattah, laid seige to the fort Síhwán, and Mírzá Jání Beg, grandson of Muḥammad Báqí Tarkhán, who was commandant of that place, as his fathers had done, sent ambassadors, gifts and valuable presents to the Court. Eventually on the 25th of Zí-Qa'dah* the Emperor sent Ain-ul-mulk back with the ambassadors, and confirmed the government on Mirzá Jání, and issued a farmán to forbid Çádiq Khán to molest him.

At the beginning of Rábí'us-saní Zín Khán Kokah was appointed to be governor of Kábul, and Mán Singh was sent for from that place. At the end of this month the Khán Khánán, Mirzá Khán, came from Gujrát with that paragon of the age Sháh Fatḥ Ulláh of Shíráz, who was called Azd-ud-daulat, in haste to Láhór. And on the 27th of the month Rajab* Çádiq Khán came from Bakkar.

A summary of the affairs of Muzaffar and the Khán Khánan is as follows: Muzaffar after his second defeat at Nádot fled, by way of Chanpánír, to the district of Súrat, and took up his abode at Kundal,* which is 15 cosses from Chúnagar and 3,000 scattered horsemen rallied round him. And he sent a lac of Maḥmúdís and a jewelled dagger and girdle to Amín (P. 359) Khán, and so won him over to his side. And the same sum of money he sent to the Jám, who had a fixed idea in his mind of conquering Aḥam-dádád, and so excited his cupidity. Amín Khán with the finest finesse sent him* deceitfully to the Jám, Satarsál by name, telling him “You go with the Jám, and I will come after you.” But the Jám, playing his cards well, kept him from his purpose, and delayed his own movements on the pretext of fitting out his army. Muzaffar arrived at a place six cosses from Aḥmadábád and there waited for the fulfilment of the promise of Amín Khán Ghórí, and the Jám, while the Khán Khánán came in great haste with a strong body of men. And Muzaffar despairing of the help of the faithless* Amín, and the slippery Jám,* returned in confusion to the mountain dis­trict, and took refuge in Dwárká, which is the name of the capital of Súrat. And the Jám sent his Wakíl, and Amín Khán his son, through the intervention of Sháh Abu Turáb, to the Khán Khánán. The men of the Jám took a band of men for the Khán Khánán into the hill country, and there they seized a great deal of spoil. And Muzaffar with 1,000 horsemen, consisting of Moghuls and Kátís,* who were the clan of his mother, went towards Gujrát. He took refuge in a place called Ásniyah, which is situated on the bank of the river Sárbarmatí and is very much delapidated, and is in rebel­lion from the kingdom of Kúlyán (?). And some Amírs, whom the Khán Khánán by way of precaution, at the time of his going into these dangerous districts, had left for this very emergency, under the command of Sayyid Khán Bárha fought a great battle, and Muzaffar* found his name deceptive. And his elephants and parasol fell into the hands of the people of the sun,* and many of his people were killed. He himself fled to Kátíwár, which is outside the dependencies of Gujrát. The Khán Khánán returned from Barodah, and went against the Jám. The Jám, on the other hand, collected a force of 8,000 horse (P. 360), and 2,000 of his servants (they say), who had forsworn food, and sworn to die for him, came out to meet him. When a distance of 7 cosses remained the Jám sent his own son with three elephants, and eighteen Kachí horses, which are like Arabs, and other presents to the Khán Khánán, and tendered his submission.

At this time it was that the Khán Khánán went for the first* time in haste in accordance with a farmán to Fatḥpúr. And Muzaf-far during his absence with the help of the Kátis and other zamín­dárs , laid seige to the fortress of Chúnágaṛh. Nizám-ud-dín Aḥmad and Sayyid Qásim Bárhah, with a body of men, by command of Qulíj Khán went from Aḥmadábád towards Súrat, and Muzaffar not being able to withstand them went towards Gujrát, as has been described before.

After that the Khán Khánán arrived at Aḥmadábád by way of Sarohí and Jálwar, the Emperor appointed Sháh Fatḥ ulláh Azd-ud-doulah, together with Mír Murtazá and Khudáwand Khán, to govern the district of Barár, and sent them in the escort of A'zam Khán and Shiháb-ud-din Aḥmad Khán and the other Amírs of Málwah and Ráísín, and wrote a farmán to the fief-holders of that neighbourhood, whose names cannot be enumerated, to this effect: that they should first take Barár, under the leadership of A'zam Khán, out of the possession of the Dak'hinís, and afterwards should march in concert on Aḥmadnagar. These armies were collected at Hindia, which is on the confines of the Dak'hin, and behaved treach­erously to one another. And A'zam Khán gave vent to an old grudge which he had against Shiháb-ud-dín Aḥmad Khán for the murder of his father, of which he was the instigator, and vexing him and Azd-ud-doulah, who was his factotum, he heaped abuse &c. upon him in every assem bly, and in spite of the respect due to a teacher made unusual jokes against 'Azd-ud-doulah, till Shiháb-uddín Khán went with a vexed heart to Ráísín, which (P. 361) was his jágír. A'zam Khán went against him, and nearly brought a great disgrace on the reputation of the Empire. And Khwájagí Fatḥullah bakhshí and other upstarts stirred up the flames of strife, and confusion, but through the good offices of Azd-ud-doulah it all ended well. Meanwhile Rájah 'Alí Khán, governor of Ásír and Burhánpúr, looking on the quarrel in the imperial army as a boon to himself, united the army of Dak'hin with his own, and marched against them. 'Azd-ud-doulah went to him and gave him good advice, but he could make no impression on his anvil-like heart:—