The ocean of war grew tumultuous,
The combatants raised shouts,
Swords from the blood were like wine cups,
They made the earth drunken from quaffing these.
The birds of the bow flew swiftly,
They opened their beaks to drink blood,
The blood of the swords strained brains,
They cast the heads of head-men under foot.

One day a party of the rebels crossed the river and attacked 'Itrāt 'Alī. Khwāja Shamsu-d-dīn with some brave men gave new lustre to the battlefield. By the might of daily-increasing fortune the hand of conquest prevailed. Though in this engagement Ḥusain Beg was slain, yet the enemy was stained with the dust of defeat. For nineteen days fighting went on between the two forces, and every time defeat fell upon the rebels. They were distressed by disaster upon disaster. They were also troubled by the news of the approach of the imperial troops. They held futile and dispirited councils and said: “The heaven-aided troops have not yet arrived, and we are in this condition! When the world-conquering armies shall have joined together, what will be our position? We must of necessity proceed to the Ganges by this stream (rūd) and take shelter in the direction of Orissa. But if we get a chance we shall lay the hand of daring upon the entrenchments.” On the night of the 20th they set off with this evil design. Qāsim 'Alī Sīstānī and a body of men who were in the farthest entrenchment regarded this movement as desertion (wairānī) and quickly seized some boats. On getting the news Moaffar K. beat high the drums of joy, but ³⁰¹ prudently stood ready for battle lest perchance the rebels were practising some stratagem. In the morning the predominance of the enemy overcame the endurance of high and low, and the retribu­tion* of cupidity and presumption was complete!

The brief account of this warning story is that when the scoundrels were in confusion and had raised their anchors, the Qaqshāls and many other rebels came by the said channel to the Ganges, and some boats were plundered. This gave rise to negli­gence. When M'āṣūm came there and, on account of the understand­ing he had with the rebels, began to fire cannon at the imperialists in the entrenchment,* the latter lost courage and became stained with the dust of defeat, without a contest. Zulf 'Alī Badakhshī, and Kocak Qundūzī, who were leaders, and many other base wretches, cast the dust of disloyalty on their heads and joined the enemy. The ingrates gathered together and rejoiced. On receiving this news, Moaffar K. lost the thread of counsel and became foolish from suspiciousness and want of heart. He had neither the guidance of reason, nor the power of listening to advice. Though right-thinking and experienced men represented, saying: “What loss have you sustained* from the departure (wairānī) of that hand­ful of short-sighted men, and what good will the enemy get from this success? The proper thing is not to give way to discourage­ment, and for the army to fight according to proper methods.” Their sound advice was of no use, and his perturbation increased.

Owing to his wrong ideas, the slipping away of his reason and misplaced fancies, irrecognition of enemies and love of life, his actious became disordered. He neither would himself arrange the troops nor would give permission to engage to the officers who were everywhere ready for service. After much talk he allowed some soldiers to go under the command of Khwāja Shamsu-d-dīn in order that they might hasten to the spot, and render assistance and bring news of the state of affairs. Many, from thought of their families, and some from cowardice, had not the bliss of accompanying them. Many out of a wicked disposition took the road of dis­honour. When the heart of the commander does not remain steady, what firmness can there be among the commanded?

The Khwāja related: “When I had gone a little way, I saw that men were going over to the enemy from every side, and that from time to time my companions were leaving me. In a short while no one remained except Mualib* (who had ties of association with him). It was evident that the warnings of God were administering kicks in front and buffets from behind to the arrogant, self-seeking crew, and that humility and entreaties only encouraged the wicked. Of necessity I became disgusted with life and set my face towards fighting in company with that loyal hero.²* Accordingly, that unique one of the arena of valour received several wounds and fell on the ground, and sold his life for honour. Meanwhile, Muḥam­mad 'Alī Arlāt (who had friendly relations with him) came up. I thought that he would help me, but the faithless and contemptible fellow hit me with a spear, and I fell and was nearly dead. Sud­denly, M. Muḥammad, from whom I had no hopes, received me kindly and took me to M'āṣūm K. who encouraged me and made me over to the Qāẓīzāda.* In that field of instruction, when I was on an elephant where they had fastened me, I was a spectator of the marvels of the unveilers of fate, and was listening to the flattering speeches of fortune, and was gathering instruction. Though there was no contest, and their success was increasing from time to time, the wicked rebels were in a state of great dismay. Suddenly, a large force appeared, and they were nearly dispersing, when it appeared that it was Waẓīr Jamīl who was coming with friendly intentions. Their courage returned, and there was a murmur of joy.” This ten-tongued, two-faced man on this night which was pregnant with evil, took selected men along with him and, under guise of com­bating, became an idle talker. He spent the time of action in futile declamation, and confused many hearts that had been tranquillized. At last he became full of the dust of dishonour and displayed his real nature. He placed long-standing obligations on the shelf of forgetfulness, and joined the enemy. In spite of this the enemy was in trepidation and did not know how the affair would end, and how they would carry on the war with Moaffar K. Meanwhile, that commander took refuge in the fort, and gave away his opportunity in seeking what he ought to do. He was in such a state of dull-heartedness that no one stayed with him except Mīr Jamālu-d-dīn Ḥusain Injū, Ḥakīm Abu-l-fatḥ, J'aafar Beg, Bāqīr 'Anṣārī, Tardī Beg Yekkāwez, 'Isā Turkaman and some of his servants and comrades. At last, from evil fortune he preferred a wretched life to selling it boldly, and entered with the persons abovenamed inside the walls of Tānda. He now began to scatter his accumulations. What profit comes of good nature and liberality at an improper time: and what advantage is there in scattering gold and the distribution of goods unseasonably? The enlightened and prudent have, in the time of misfortune, conquered the hearts of tigerlike men by gifts and kindness, and have found a remedy for life-threatening evils by foreseeing them. The ungrateful cowards regarded his being shut up as something excellent and raised the palace of success. They took the path of courage and proceeded to besiege him. They represented to him that if he took compassion on himself and should join them, they would give him a high position, otherwise they would let him go and allow him to proceed to the Ḥijāz. As he had not the courage to sacrifice his life, he replied that ingratitude and evildoing were destructive of realm and religion. Let them preserve his honour and make him a voyager so that ³⁰³ he might go to the holy shrine and rub off the blackness of neglect, and atone for his faults. They replied by promising that they would let him keep one-third of his goods. As he had no reliance on their words, and the defence of the fort was beyond his power, he secretly sent some of his confidants to M'aṣūm K. and reminded him of old times when he had assisted him. He also sent him 20,000 asẖrafīs, and begged his protection. He represented, “It was not the part of wise and enlightened men to blaspheme at the Divine decree (meaning what had happened to himself), and that he now begged that in return (for the 20,000 ashrafīs) he would take upon himself the preservation of his honour so that no misfortune might happen to his household: in the confusion of plundering there would be no opportunity for grasping the collar of petition.” M'aṣūm accepted his entreaties and replied by promising him protection. During a night which was pregnant with disturbance, M. Sẖarfu-ḍ-dīn Ḥusain fled from the fort and came to M'aṣūm K.'s quarters. H. M.* had in the middle of the previous year released that man who was worthy of death and sent him by river with the instruction that if he showed marks of penitence he should receive a fief in that country, otherwise he was to be dispatched to the Ḥījāz. No signs of contrition were seen in the Kẖwāja's son. On the contrary he was continually engaged in strife-mongering, and was evil-thoughted to the extent of madness. Moaffar K. put him in prison and was waiting for the season for sailing when this typhoon of evils broke. On the second day, he intrigued with some of his guards and descended from the fort. A num­ber saw this and discharged arrows, and he joined the enemy in a wounded condition. He informed the besiegers of the terror of the garrison and increased their courage. At dawn the wretches forgot their compact and proceeded to make disturbance. The Qāqśẖāls were foremost and stirred up the dust of plunder. Each set hastened to the fort and plundered it. M'aṣūm K. observed his promise and went quietly to Moẓaffar K.'s quarters so that the rioters might not dishonour him, and that the bulk of the property might come into his own hands. Moẕaffar K. stood with some of his slaves. They were all armed, but could think neither of fighting, nor of fleeing. M'aṣūm K. came with one or two of them and showed the zeal of double-faced people. Just then a noise in the female apartments robbed Moẕaffar of patience. He gave away such an opportunity* and hastened in that direction. That chief of strife-mongers and slumbrous-witted one (M'aṣūm) became awake to his situation and escaped with his life. He always blamed himself for his temerity. Though the empty-handed and shameless ones had their pockets filled, and they seized the accumulations of the ser­vants of God,* yet it was M. Sẖarafu-d-dīn who by good luck got abundance of gold. In the time of confusion Moaffar K. sank* 80,000 rupees in a tank that they might be of use at the time of welfare. Sharafu-d-dīn came to know of this and got possession of the treasure. He filled the chests with stones and put them ³⁰⁴ into deep water. He used the treasure as a help to rebel­lion. During the plundering Moẕaffar K. was kept under observa­tion in his house. Some persons were bound and sent to prison. Many from wickedness took refuge with the enemy. Ḥakīm Abūl fatḥ* and Rai Patr Dās by courage and skill obtained their release. Kẖwāja Sẖamsu-d-dīn was protected by Sáīd Beg on account of acquaintanceship. He saved his life, but was tor­tured in order to the production of money. Jáfar Beg by cleverness and plausibility was released* from such demands. The manner in which he had been sent to that country also contributed to his escape.