(This chapter begins with twelve lines of turgid rhetoric. It then proceeds as follows.)

The Mīrzā left the highway of obedience on account of the intrigues of wicked wretches who dig up the foundations of houses, and cast down the roof of palaces. At the time of the rebellion in the eastern provinces, he made the pleasant land of India full of 362 the dust of opposition. From the day that he returned in an ashamed condition, sometimes he blamed his star, and sometimes he became aware of his own folly; at one time he censured his foolish companions, and blamed himself for having listened to them. In this state of bewilderment the sound of the coming of the august retinue still more disquieted him. He could not stay as he was, nor yet could he devise any plan. He had not the clearness of intellect to induce him to prostrate himself at the holy threshold, nor had his companions the sense to take his children to do homage. His sister and Khwāja Ḥasan from fear of the consequences of disobe­dience hastened off to Badakhshān. Farīdūn and some others, who knew that they were the staple of disaffection, were afraid to come and kiss the threshold. Sometimes he thought of fortifying the ravine of the Khaibar, and sometimes he thought he would go via Bangash and stir up trouble in India. Sometimes he thought that he should fortify the citadel of Kabul and hide himself in the hills. On account of the majesty of the imperial army he could not carry out any of these things, and the inhabitants of Kabul could not bring themselves to defend the city or to fight. How can we, they said, contend with our benefactor? He was obliged to make over the keys of the fortress to the men of the city in order that they might deliver them to H.M. and to betake himself with some men to Qarābāgh. Every one removed his family to some distant place. His (the Mīrzā's) sole thought was that if the army of fortune pressed upon them he would go to Tūrān. Otherwise he would stay in the hills and deserts. Whoever has not wisdom from within, nor has from without a friend to speak bitter truths, becomes stained by failure. One day he was in a state of confusion on the bank of the Ghorband river, and held a council as to what should be done. Some said that the imperial army would not come beyond Peshāwar, and that there was not unanimity in it. By thousands of futile speeches they restrained him from his intention (of flying to Tūrān, etc.) and made him eager for war. Ignorant and foolish friends did the work of wise enemies. Farīdūn was sent off with a number of companions to Āqserai* to collect troops, and to look after the peasantry. The Mīrzā himself followed him and sought for an engagement. As the imperial army had nearly approached, and his troops were somewhat disorganized, he resolved to remain in Sanjad-dārā until his soldiers were assembled. Farīdūn chose ambushes in order that he might, if possible, inflict some injury on the imperial army. Ḥaidar* 'Alī was sent off with some troops to Kabul in order that he might put that place in a condition of security and then come to the battle-field. The ruined men waited for their opportunity in Banī-Badra* which is between the Dūāb and Butkhāk. The imperial army had marched from Bārīkāb. That evil-disposed one (Farīdūn) had gone to Cinārtū (?) and was in a hollow.* When the victorious troops had passed that ambush, 363 Saiyid Ḥāmid Bokhāri, Makhṣūṣ K., and a party of heroes, who were the rearguard, let fall the thread of circumspection and hastened on. No one remained behind except Saiyid Bahāū-d-dīn and a few others. On the 18th* Amardād (30 July 1581) the rascals fell upon the baggage and carried off some of it. At this time the brave men of the rearguard heard of this and hastened to the fighting-place. The scoundrels were not successful and fled. Farīdūn took refuge at Bādāmcashma,* and the others went off rapidly towards Qūraqsaī and 'Ulughpūr. Apparently what the Aḥadī saw when on that day he brought unpleasing news—as has already been related—was something that he had seen of this disturbance. S. Jamāl Bakhtiyār wished to go with a body of men by way of Cinārtū to the halting place (i.e. to Khurd Kabul) and to engage the enemy if he fell in with them. On the same day the Mīrzā came to Cinārtū to find out the condition of Farīdūn. Suddenly an army appeared in the distance, and it appeared that this was a portion of the imperial troops. The Mīrzā* dispatched a number of daring men under the command of 'Alī Muḥammad Asp. The Shaikh (Jamāl) halted on the edge of a melon-field, a battle ensued, and while the fighting was going on, Farīdūn came up from behind. The enemy thought this was a reinforcement for the impe­rialists, and stopped fighting and retired. By God's help the Shaikh recognized them (Farīdūn's men) as hostile and turned his attack in that direction. A hot engagement took place, and the spectators were amazed. S. Daulat, Mathrā Dās and a number of brave men distinguished themselves. On the side of the enemy Bakht Beg, Ghaiūr Beg, Shādmān Parghalīq, Mullā Ghaiūrī fought gallantly.* The imperial servants fought their way to Khurd Kabul, where the prince's camp was. Also on this day Shagūna Qarāwal (scout), who had gone to make inquiries, offered up his life. Aḥmad Beg, Bakht Beg, Zāhid and others, who had returned from plundering, came upon him, and he died like a brave man. Those who imagined a vain thing had their pride increased by this circumstance. Also Mīr 'Abdullah* played away the coin of courage (i.e. behaved in a cowardly manner) in this year. A large sum of money had been sent with him for the troops. Sher Khwāja, Lāl Beg and a number of others met him, and from cowardice he was caught, and the money was plundered.

Ḥakīm M. came with a number of rebels to a height near the camp of fortune, but though the plundering and fighting encouraged the evil crew, yet he could not bring his heart to engage in a battle 364 by day. For a night and a day there was no engagement. Apparently they were collecting troops. Out of cheatery he sent some letters by the hand of a doomed man to Qulīj K., M. Yūsuf K., Naurang K., 'Alī Murād and some of the Caghatāī tribe. They contained proposals for acting in concert. M. Yūsuf K. in the excess of his anger tore up those letters in the assembly and put the bearer, 'Alī Murād, to death. It is an old custom* that trick­sters send such letters at such times so that they may pervert people. Men of small capacity have injured the lives of devoted servants, and have believed in their disloyalty. Far-seeing persons of pro­found views have relied upon their fidelity and increased their favours to them. Those who favour the enemy do not know that the imperial servants have learnt wisdom at the threshold of fortune, and that the dust of double-heartedness is not raised by such evil schemes.

In fine the Kābulīs were dumbfounded by the might of the victorious troops. They abandoned good courses and sometimes turned their thoughts to the making of a night-attack. Some thought of a battle by day. On the eve of the 20th they kindled fires on the top of the hill, and proceeded to acts of turbulence. Evil thoughts took possession of them. They sent off on the right hand, Qazzāq, Amīr K. Islām-abādī, Afẓal Tūlakcī, and a number more; and on the left hand they sent Nūr Muḥammad Khwāja Khiẓrī, and a number of Hazāra infantry, in the hopes that they might cause confusion in that dark night. The majestic dominion which is con­joined with eternity drew courage from seeing them. The heroes of the victorious army stood their ground and sought for battle. They regarded not these wiles and threatenings (gāo-tāzī). On 20 Amardād corresponding to Wednesday 1 Rajab, 1 August 1581, the Mīrzā came out from the defiles and dressed the field of battle. The strenuous combatants of fortune set themselves with a bold heart and tranquil view to giving their lives.


From the blare of the trumpets
Trembling fell on hand and foot.
The heat of combat waxed so hot
That sparks came from the horses' hoofs.
From the roarings of mast elephants
Knots formed* in the throats of lions.

By the celestial aids which are always allied to the servants of daily-increasing fortune, the time of fighting had not yet reached the whole of the vanguard, so that there is no need to mention the other corps. The Mīrzā lost heart and took to flight. The imperial 365 servants rejoiced. Next morning Farīdūn with a body of men did not take account of what had happened, and stirred up the dust of battle. Of the officers of the vanguard, Naurang K. had come near the mouth of the ravine. The Kābulis attacked him, and gained some advantage. The victorious army was some distance behind. Nūram Beg and Tarsūn Beg Andījānī fell bravely. The Mīrzā plucked up a little spirit and came out of the ravine to the plain. The brave men of the vanguard, such as Shah Beg Kūlābī, Rafī' Rustāqī, and Fatḥ Mubārik brought the jewel of courage to market, and then with the brightened face of a good name packed up the baggage of existence (died).