At this time an order was issued for the coming of that com­pendium of ancient sages, Amīr Fatḥ Ullah of Shīrāz. H.M. had long wished for him. The latter also had for a long time desired to come to court but fortune had been unpropitious. At last he came to the Deccan from Shīrāz at the instance of 'Ādil K. When the latter died, his old idea was renewed, and he was relieved from his distress by various kindnesses. An order was sent to the rulers of the Deccan and to the fief-holders of the empire that they should assist him and guide him on this way. He very eagerly brought his jewel of knowledge to the market.

Among the occurrences was that the cup of life of Jīvan* K. Koka became full. On 10 Amardād he died of an abdominal com­plaint, and of piles. H.M. craved forgiveness for him from God, and visited and comforted the mourners in his family.

One of the occurrences was the bursting of a tank.* On the top of the hill of Fahpūr, to the north of the gateway (dargāh), a reservoir had been made by H.M. Many pleasure-loving servants met on its banks, and H.M. was present. The princes, the officers and other special persons were assembled there. Every one of them was paying his respects in some special manner. Inasmuch as the wise make use of sport, and test men when they are at ease, pleasure was being keenly pursued. Some were playing at caupar (draughts), some at chess, and many were occupied with cards. H.M. was studying all the groups with the norm of knowledge. Inasmuch as the lordship of the outward world, and the primacy of ³⁹² the spiritual world, have been bestowed on H.M. in full measure, the incomparable Deity preserved H.M's holy person from everything bad. Though it was his holy idea that there should be celebration* (of his birthday), yet he did not approve of the playing of games on such an occasion.

Half of the day of the 18th (Amardād) had passed away when suddenly a side of that little ocean gave way, and the water rushed out. Though by the blessing of the holy personality none of the courtiers was injured, yet many persons of lower rank suffered loss (were drowned (?), and many houses of the common people were carried away by the flood. In spite of the crowd of people only one of those known to the king, viz. Madadī* cītabān, lost his life He who knew the mysteries of the heavens regarded this as a Divine message, and became averse to the celebration of such occa­sions, and perceived that God did not approve of this business of recreation. In thanksgiving for the Divine protection he opened the hand of bounty and made a world attain its desires. The courtiers all awoke and became followers of enlightenment, and recognizing that the holy personality had saved them from this celestial disaster increased in their devotion. That receiver of Divine instruction, in order to pay his devotions and in memory of this great mercy, resolved that meat should not be tasted on this day (the 18th) of each solar month. He also resolved that every year he should be weighed twice. According as from his birth he had been weighed on 5 Rajab in conformity with the lunar calendar, so also he should be weighed on the day of Ormuzd of the month Āban of the solar year. The courtyard of bounty was thrown open, and twelve articles were prescribed for the solar weighing viz. (1) gold, (2) silk, (3) quicksilver, (4) perfumes, (5) copper, (6) pewter,* (7) drugs,* (8) butter, (9) rice and milk,* (10) iron, (11) various grains, (12) salt. A vow was also made to God that meat would not be tasted in this month (Ābān). Also a similar fast was to be observed from the month of Āẕar* in accordance with the number of years of the venerable life. And in accordance with the number of years, sheep, goats and fowls were given separately to the sects which do not take life. An order was also issued to the chosen disciples that in every solar year they should observe the month of their birth by not injuring living creatures, and should not make their bellies the burying place of animals. For the lunar weighing eight* things were appointed: silver, cloth, lead, tin, fruits, sweetmeats, vegetables, sesame-oil. As the weighings of sons and grandsons which took place accord­ing to the lunar year were at this time made according to solar year, Prince Sulan* Selim's weighing was fixed for the 18th Shahriyūr ³⁹³ instead of the 17th Rabī-al awwal, that of Prince Sultan Murād for the 27th Khūrdād instead of the 3rd Muharram, that of Prince Sultan Daniel for the 28th Shahriyur instead of the 2nd Jamāda-al-awwal.

One of the occurrences was the testing of the silent of speech (khamūshāu-i-goyā). There was a great meeting, and every kind of enlightenment was discussed. In the 24th Divine year H.M. said that speech came to every tribe from hearing, and that each remem­bered from another from the beginning of existence. If they arranged that human speech did not reach them, they certainly would not have the power of speech. If the fountain of speech bubbled over in one of them, he would regard this as Divine speech, and accept it as such. As some who heard this appeared to deny it, he, in order to convince them, had a serai built in a place which civilized sounds did not reach. The newly born were put into that place of experience, and honest and active guards were put over them. For a time tongue-tied (zabān basta) wetnurses were admitted there. As they had closed the door of speech, the place was commonly called the Gang Maḥal (the dumb-house). On the 29th (Amardād— 9th August 1582) he went out to hunt. That night he stayed in Faiẕābād,* and next day he went with a few special attendants to the house of experiment. No cry came from that house of silence, nor was any speech heard there. In spite of their four years they had no part of the talisman of speech, and nothing came out except the noise of the dumb. What the wise Sovereign had understood several years before was on this day impressed on the hearts of the formalists and the superficial. This became a source of instruction to crowds of men. H.M. said, “Though my words were proved, they still are saying the same things with a tongueless tongue. The world is a miserable abode of sceptics (nāmuḥaramān). To shut the lips is really to indulge in garrulity. They have hamstrung the camel of the Why and Wherefore, and have closed the gate of speech with iron walls.”*