H.M.'s idea was that, before* proceeding to Agra, he should first offer up prayers in that land of abundance to the Incomparable Creator. As on every other occasion, great and small sought to restrain him from this. Some represented that the victorious troops were contending with the Deccanīs. How then could it be suitable for the Shāhinshāh to march to Kashmīr? Though the inward vision of the world-adorner had tested them, yet from conventional motives he remained silent until, suddenly, the news came of victory. This gave support to his design, but still, in order to respect their feelings, there was some delay in his departure, and orders were given for the celebrations (of the New Year). Those illuminations enkindled his wishes, and on the eve of the 21st (Farwardīn* ) after two hours of the evening he set off, and reposed in the Dilawez* Garden. The brows of the foreheads of the hearts of the conven­tional were wrinkled, while the farsighted sate in expectation of the appearance of hidden knowledge.

One of the occurrences was the sending of Prince Sulān Daniel to Allahābad. Inasmuch as the exaltation of dutiful children waters the rose-garden of sovereignty, this jewel of the Caliphate was sent off on this night. He received the rank of Hafthazārī (7,000) both personal (zāṭ) and in troopers (suwār). He also received fiefs there. Qulīj K., Ism'aīl Qulī, Mīr Sharīf Āmulī and many others accom­panied him. The first of them was made Atālīq. They were pre­sented with robes of honour, choice horses, and had their rank increased. The weak in that quarter had new tidings of tranquillity. Many valuable counsels were bestowed. A few of them are here written down.

722 First: men should try to clarify their thoughts, and should reduce them into action. In eating, clothing, sleeping, and walking, they should seek to increase wisdom, and not the fattening of the body, or pleasure. In governing, the idea should be to protect the feeble from the strong arm of oppression. The improvement of the country and the army should be advanced. Company should always be kept with the good, for this supplies the material of propriety. The showy but inwardly bad should be avoided, for they are the fountain-head of everything that is disagreeable. Do not associate with praters, loquacious persons, drunkards, foulmouthed persons, buf­foons, bad-hearted men, base people, hot-headed persons, the envious, the censorious, fluent and ignorant sellers of wisdom, handsome youths and young women. For man easily assumes the manners of his associates. There are some who though they regard this principle in the matter of their companions, do not account of it with regard to their servants. They forget that the evil disposition of this class is the most extensive in its effects, and that it is from them that an evil report rises high. Much inspection is necessary for appreciating men. One is life-giving, another is poison. Some are like food, and some like medicine. Many wicked, by craft and flat­tery, obtain a place in the rank of the good. Many right-thinking ones, on account of their silence, their honest speaking, reserve and retirement, get the name of evil-doing. Do not turn away from the bitter disposition of the truthful, and be not angry with them. Nor be vexed on account of the superior enlightenment of the well-inten­tioned. Consider abundance of well-wishing as an ornament of dominion, not as a reason for neglect. Judge* nobility of caste and high birth from the personality, and not goodness from grandfathers, (az niyāg nekī) or greatness from (the size of) the seed. You can attain the truth by considering that smoke is the child of fire, but has no portion of light. “Look up with same eyes as you look down and speak of the past as of the present.”* Be slow and pro­found in inquiries, and be not satisfied with writings, witnesses and oaths. Let varied investigations be made, and consider the lines of the forehead. Study the daily doings and manners of your com­panions. Be instant in prayer. Do not let reprisals pass beyond bounds, and do not attend to such matters when angry or hungry. Be not offended by diversity of religion. Struggle hard to sit in the shade of “peace with all.” Do not stain your soul with revenge. Do not take the path of deceit when inflicting retribution. Keep secrets to yourself, and except to one or two right-thinking and pro­found persons do not reveal your thoughts. Do not refer deliberation to an unsuitable assemblage. First, inquire separately, and then in full meeting consider what you have investigated. Do not indicate your (private) adviser. Do not distress the relation, the intimate and the neighbour by angry glances. If a thing can be remedied by kindness, do not have recourse to terror. Do not seek the destruction of the fallen, nor follow up the flying. Do* not open the lips to utter oaths. Receive warning* from others, not from oneself. Whoever gathers wisdom from the teaching of the world learns without the learner's pain. Forget not any one who does you ser- 723 vice, and strive to recompense it. Postpone not to the morrow the work of to-day. Reckon a good name as eternal life. Keep aloof from jesting, and toying, especially with one who is higher (or older) than yourself. Though our ancestors practised this somewhat in order to drive away melancholy, yet they did not indulge in it so as to make the heart cold, and to neglect duties. Be not arrogant to any one, and do not affront any one. Regard the shining sword and the pen as the two arms of power. Commit the first to the brave and frank-hearted, and the second to the contented and right-acting. Soldiers get a great name by four things: 1st, Loyalty to their master; 2nd, Love to their comrades; 3rd, Obedience; 4th, Expe­rience. The general is famed who always looks after the pay, the arms and the cattle of his followers, and who is always prepared. And he wins their hearts by gifts and honours, and looks after the survivors of deceased soldiers. Nor does he lay hands on their properties. He is not lulled to sleep by success, and does not cast away cau­tion at the time of action. He spends less than he receives. He consumes one portion, distributes another, and something he accumu­lates. He does not give himself up to intoxicants, nor is he devoted to hunting. He does not neglect secret inquiries. Especially does he seek information about those near to him and* about the thoughts of enemies. In every* business he employs some men who are unknown to one another, and he himself weighs their reports. If he cannot do so, he refers it to a truthful and abstinent master of peace with all. Otherwise he prosecutes his inquiries still further.

On 1 Ardībihisht S. Ẓīya-ullah* left the world. He was the son of S. Muḥammad Ghau and had gathered some traditionary knowledge. He was familiar with Ṣūfī language. On the 6th the august retinue arrived at Amnābād, and the hidden knowledge of H.M. became again impressed on high and low. Inasmuch as the moun­tain air of Kashmīr, and the difficulty and delay in crossing into it excite the tranquil,—not to speak of the base and light-headed,—a low-born* person by name Jamīl mixed himself up in that country with the Aimāqs of Badakhshān and passed himself off as 'Umr S., the son of M. Sulaimān. The Mīrzā when he was in distress in Ḥissār had a son by a girl and gave him this name. When he (the son) came away from there, he passed to Uzbeg K., the cousin of 'Abdullāh K., and died. It is said that narrow-minded, envious people put him to death, while others say that he died of smallpox. Others said that he was still alive. That trickster resolved on making a commotion and secretly engaged in binding men by promises so that a thousand Badakhshīs and many Kashmīrīs joined him. The veil had not been removed from over his actions when the reports 724 of the august standards rose high. Some of those who knew the secret, arrested him and brought him to Muḥammad Qulī Beg, and he was conveyed to this stage (Amnābād). There he received his deserts. If H.M. had not made his expedition there would have been a great commotion, and many would have suffered. The eyes of vision of the superficial but well-intentioned were opened, and they who had controverted the expedition sank their heads in the collar of shame. On the 9th Khudāwand K. Deccanī, from his own self-will, retired. When in the fight with Ṣādiq K. he was dis­graced and failed, he thought of entering into service, and joined Sher Khwāja. Soon afterwards he separated from him. Then a star of guidance, through the instrumentality of M. 'Alī Beg Akbar­shāhī, brought him into the service of the prince. Inasmuch as he had not a strong thread of moderation, and his arrogance increased daily, he, in the same year and month, took to flight. On the 16th, Jagat Singh, the son of Rajah Mān Singh, was sent to the northern hills. Owing to the mismanagement of Rustum M. and Āṣaf K. there was delay in the work, and Bāsū made Māu strong, and became presumptuous. H.M. summoned the Mīrzā to his side when he was at the Cināb, and sent that choice servant in charge of the soldiers. On the 18th he arrived, hunting by the way, at the town of Gujrāt—which had been recently founded by his orders. He rested for a while in this pleasant city. On the 19th M. Yūsuf K. was appointed Atālīq of Prince Sultān Murād. The mystery-seeing sovereign had given him a fief in Gujarāt (the province) in the pre­vious year, and had sent him there. When Ṣādiq K. died, he was raised to this high position, and an order was given that he should join the Prince quickly, and do what was necessary for the times.