The fold of the poor man's turban brushes the sky,
When the shadow of a monarch like thee falls on his head.

Later on, this verse was on his tongue;—

Whate'er comes on my life from thee is cause for thanks,—
Be it shaft of cruelty or dagger of tyranny.

Although the second couplet inclines to thanks, a critic can see that it runs over with censure. His Majesty who was a world of compassion and gentleness, took no heed of this but expressed commiseration. With his inspired tongue he said, “He who knoweth secrets and things hidden, is aware how much ashamed I am of this thing which did not come about with my goodwill.* Would that you had done it to me ere this happened.” The Mīrzā woke from the slumber of negligence and comprehended both the measure of his crimes and the extent of the princely mercies. He fell into a state of shame and supplication and asked Ḥājī Yūsuf what persons were present. Ḥājī Yūsuf named them, viz., Tardī Beg Khān, Mun‘im Khān, Bābūs Beg, Khw. Ḥusain* of Merv, Mīr ‘Abdāl-ḥai, Mīr ‘Abdu-l-lāh, Khanjar Beg and ‘Ārif Beg. The Mīrzā said, “Friends, be ye all witnesses that if I knew myself innocent, I would assert the fact at this time of distinction when His Majesty visits me; but I am certain I was worthy of death. He has granted me life and has given me leave to depart to the Ḥijāz. For the beneficence and favour of His Majesty, I offer a thousand thanks because he has not exacted retribution commensurate with my wickedness and mis­conduct.” After this he passed on to recommendations for his children. His Majesty gladly promised to care for them. Having encompassed the Mīrzā with kingly favours, he bade him adieu. It had been stipulated that the Mīrzā should not lament in the presence and he therefore restrained himself, but, as soon as His Majesty had gone towards his own tent, he wept and lamented.

Next day an order was issued that any of the Mīrzā's servants who wished to accompany him, might do so. No one came forward. Those who had boasted of their affection, abandoned it. Calma kūka,* —(who by his perfect loyalty and fidelity to His Majesty the Shāhinshāh obtained the title of Khān ‘Alam and who gave his life for his benefactor and the master of mortals, as will be told in its place),—was standing there. He was His Majesty's table-servant (safarcī) and the recipient of royal favour. His Majesty Jahānbānī asked him whether he would go with the Mīrzā, or stay with him. The excellence of Court service and the abundance of royal favour notwithstanding, he preferred the path of fidelity to temporal delights and answered, “I see that it befits my position* to serve the Mīrzā in his dark days of helplessness and black nights of loneliness.” His Majesty who was the touch-stone of knowledge of men and their accurate balance, highly approved of his faithfulness and though he set value on his services, he let him go. He made over to him the money and goods fixed upon for the expenses of the journey and sent him to the Mīrzā. Beg Muluk, notwithstanding his close connection with the Mīrzā went with him some stages only and then returned,—a proceeding exceedingly disapproved by His Majesty and, notwithstanding external agreeableness,* he became disregarded.

The Mīrzā went by the Indus to Tatta and thence to his destina­tion (Mecca). He performed the pilgrimage three times, and on the 11th Ẕī'l-ḥijja, 964 (5th. Oct., 1557), at Mecca,* he was borne away to non-existence, uttering these words, in response to the Divine call, “Here I am for Thee.”*

As the series of words about M. Kāmrān has now been folded up, I hasten to my proper subject, and record that, as the evil Afghāns had destroyed the fort at Bikrām, known as Peshāwur, where His Majesty was encamped, he determined to rebuild it and leaving a body of his well-wishers in it, to proceed to Kābul:—for the completion of this fort would be the beginning of the conquest of India. The officers wanted to get back to Kābul and were unwilling on any account soever to delay in this place. His Majesty Jahānbānī set himself energetically to the task and in a short time, had the fort rebuilt. Pahlwān Dost mīr barr divided the work, according to orders, amongst the officers and it was soon finished. Sikandar Khān Uzbak was left in charge and His Majesty moved towards Kābul.

Later on, the Afghāns made a great attack on the fort but Sikandar Khān defended it manfully, and they were repulsed. In the beginning of 961 (Dec., 1553), Kābul was made glorious by the arrival of His Majesty. The ladies came to wait upon him and offered congratulations. He however said that congratulations had their proper place and that the affair of M. Kāmrān was not one for congratulation because it was as if he had struck at his own eyes. Gracious letters were issued to the officers. One was sent also to ‘Abdu-r-rashīd, ruler of Kashghār, who had all along been mindful of kinship and amicably disposed. The letter told what had occurred and was sent by prudent hands. While His Majesty was superintending affairs of state and distributing rewards and punishments, a son was born to him from the chaste womb of Māh Jūjak Begam, in this year, on the night of Wednesday, 15th Jumāda'l-awwal (19th April, 1554), and after the passing of two dāng* of the sign Sagittarius. His Majesty named him Muḥammad Ḥakīm. As the chronograms* of his birth were both Abū'-l-mafākhir and Abū'-l-faẓāīl, he received both patronymics (kanyat). The gates of joy were opened and thanks were rendered to God. At about the same time, Khānish Begam, daughter of Jūjūq M. of Khwārizm, gave birth to a son whom they named Ibrāhīm Sl. He soon went to the blessed country (‘ālam-i-qads).