One of the occurrences was the taking of Bāndhū.* As increase of territory and wealth augments H.M.'s devotions and he makes suc­cess an instrument for developing the spiritual world, all kinds of difficult tasks, which have not been accomplished by former rulers in spite of abundant efforts, are easily effected by his servants. The conquests of this formidable fortress speaks eloquently of this. Pannah is a populous country, and has a separate ruler. This fortress (Bāndhū) is the seat of his government. The territory extends to the east of it for sixty kos, and then comes the land of other Rajahs who are to some extent submissive to him. Then comes the terri­tories of Sarguja and Rohtās. On the west it extends for twelve kos and there are the lands of other zamindars who are in a manner subject to him. After that comes the land of Gadha. On the north are the Ganges and the Jumna. The territory extends in this direc­tion for sixty kos and joins the province of Allahabad. On the south it extends for sixteen kos, and then comes the territory of Gadha. Between the south and east (i.e. to the S.E.) is Rantambhūr after 45 kos. To the N.E. it extends for 70 kos and then comes the province of Allahabad. To the N.W. it extends for 50 kos and adjoins Fort Kālinjar. To the S.W. it extends for 25 kos and then is the territory of Gadha. The difficulties in the taking of this fort cannot be described. It is surrounded by low hills, whose vallies extend for eight kos, and whose high lands extend for more than 1 1/2 kos. On three sides it has hills close to it. On the N. it is surrounded by a stone wall. The first gate is called Ganeshpūr. Near it is a large reservoir. The second gate is Hindalīpūr; the third, Kampūr; the fourth, Harharpūr. Inside are the Rajah's quarters. The fort is an ancient building and has four fine old walls, and a charming lake. Inside is a large temple. Round about are the houses of the kinsmen and dependents. No ruler had laid hands on it. Sulān 'Alāu-d-dīn had the idea of doing so, and spent much treasure on the enterprise, and many lives were lost, but he was unsuccessful. At this time, by H.M.'s fortune, it was conquered with little trouble. When the garrison sent the young ruler to court, their idea was that they would put off an expedition against the fort by scattering gold. The acute sovereign did not accept the words of the bribe-takers and issued an order to the effect that the rule of service was that the fort must once be delivered up in order that it might be given back. Owing to somnolence of intellect, and the strength of the fort, the good advice was not received and they resolved upon contumacy. Rai Patr Dās exerted himself, and liberality was made the key for delivering up the fort. After severe engagements the country was conquered and in an auspicious hour the fort was invested. After eight months twenty days the garrison, or 22 Tīr, 8 July 1597, came to terms on account of want of provisions, and the fort was taken. Much plunder was obtained.

⁷²⁹ On 4 Amardād a son was born in the harem of Prince Sultan Daniel by the daughter of Qulīj K., and soon departed to the other world.

One of the occurrences was the appearance of a rainbow (qaus quzaḥ)* on the night of the the 5th (Amardād). On the night (shab) of 13 Zī-l-ḥajja, 18 July 1597, in the city of Srīnagar there was a feast of enlightenment. At the third pahar in the eastern heaven, a rainbow—which the Persians call the two-coloured bow—appeared. The variety of its colours was less than that of one (rainbow) which appears in the day. Though some think that the rainbow appertains solely to the day, they are without special knowledge. Some ancients allow that it is also produced by the rays of the moon, and that it does not acquire so many colours (as the solar rainbow). Maulānā S'aidu-d-dīn* Taftāzānī writes, “In the year 763 (1362) in Turkistan, on the opposite direction from the moon, I saw an appearance like a rainbow, but it had not the permanency and the bright colour of that.” On the 8th,* in the same city, after a watch of the day had elapsed, a halo round the sun (ufāwa) showed itself for two hours. The Indian sages did not think it auspicious, and directed the great towards kindness to the needy. H.M. gave large bounties to the needy, and won over hearts.

Though the present work does net deal with the causes of those two phenomena, and though it is treated of in cyclopaedias (farhang nāmhā), yet the contention of intellect leads me, nolens volens, to say something about them, and to enlighten the perception of the inquirer.

The Peripatetics regard this glorious bow, this halo, and other solar phenomena (shamsīyāt) as fantastic, unsubstantial appearances like the reflections in a mirror, while the Platonists (ashrāqīān) regard them as real and substantial occurrences.

[Here follow about two pages of disquisition on the subject of rainbows and halos. They are probably borrowed from some astrono­mer, and are difficult of translation. I think, I may neglect them].

On the 12th (Amardād) a piece of stone was shown to H.M. There appeared to be some water inside of it, and the spectators were astonished. Some Persians who were present represented that they had broken a stone in 'Irāq and that a frog* had come out of it.

Next morning a Turkish rope-dancer appeared and gave a won­derful exhibition. On the 16th Sāng* Panwār died. He was a noted Rājpūt. His survivors were comforted by royal favours.

At this time the ambassadors to Tibet were sent off. At the time that the royal standards came to Kashmīr, it had been intended that an army should be sent to conquer that country. As, owing to the scarcity of the year, it was difficult to provide the soldiers with forty days' provisions, and as H.M. wished to convey counsels, the design was not carried out. Umed 'Alī Jolak, ālib Isfahānī, and Muḥammad Ḥusain Kashmīrī were sent to 'Alī Zād, the ruler of Little Tibet, and Ayūb Beg, Salīm Kāshgharī, 'Abdu-l-Karīm Kash­mīrī were sent to Kokaltāsh Kaliyū, the ruler of Great Tibet. Rājū Rai, the commander-in-chief of that kingdom, had on account of his wealth become somewhat rebellious, and the ruler of the country had collected an army and deprived him of his fiefs. That rebel had gone into vagabondage. At this time 'Alī Zād rose up to avenge him (?) and by his guidance and wickedness he was successful and made (the ruler of Great Tibet) prisoner, and proceeded to his dwelling-place and gathered abundant moneys. He also took much territory. On hearing the report of the arrival of the sublime army he made the above-named (Kokaltāsh)—who was descended from former rulers—ruler and returned. An ambassador was also sent to Kash­ghar. When 'Abdu-l-Karīm died, and Muḥammad* K. (his brother) ⁷³² became ruler of that country, it appeared that he wished to suppli­cate the sublime court. He had sent Shāh Muḥammad* with valu­able gifts. On the way he was robbed, and out of simplicity and shame he went off to the Ḥijāz. At this time he came and was exalted by paying homage. He related his adventures. On the 20th he was sent back after being treated with favours. M. Ibrā­hīm Andījānī was sent with counsels, and some choice goods were made over to Fattā* Hā (?). H.M.'s idea was that the ambassador would proceed to Khatā (China) as for a long time there had been no news of that country, nor was it known who ruled it. H.M. also wished to know with whom he was at war, and what degree of enlightenment and sense of justice he possessed, what kind of knowledge was current, who among the ascetics had a lamp of guidance, who was supreme for science? An order was given that these ques­tions should be put to the ruler of Kashghar, and that an answer should be brought. On the 21st Gangā Rīshī presented himself at the assem­bly of the Justice of God (Akbar). He is one of the great Rīshīs, and the people of Kashmīr regard him as a saint. The Prince-Royal invited him to come, and that seeker after God came from a wish to see the Shāhinshāh. On seeing him, he received fresh enlighten­ment. At this time Shahbāz K. came to court, and was not admit­ted to the kornish. When Rām Cand was sent to recall the Mālwa soldiers, he, of necessity, returned with M. Shahrukh. Near Bur­hānpūr he learnt that the Prince (Murād) had taken some of his fiefs and given them to others, and that there had been a fight with the agents, and that some had fallen on both sides. His distress increased, and he stopped going further. He sent M. Shahrukh and the rest of the soldiers to the Deccan with Rām Cand and turned back himself (?). For some time he remained in Malwā, waiting for Rām Cand. When the latter died, he went off to Court. He was kept in disgrace and not allowed an audience. When it became clear that his coming was unavoidable, he was allowed, on the 26th, to make the kornish. At this time Āṣaf K. got a jāgīr in Kashmīr. One of the chief causes of the ruin of this country was that among the fief-holders there was no great officer whose opinion might be followed by all. For this reason he was sent for from the northern hills. On the 31st he was exalted by doing homage, and the charge of the country was entrusted to him. On 2 Shahrīyūr there was a grand display of lamps. It is an old custom in that country. On the night of the 13th Bhādūn, according to the calculation of the bright* fortnight (Shuklpacha), high and low lighted lamps, and implored blessings. They related that the river Behat—which flows through the city—was born on this day, and in thanks therefor they held a feast. On this account an order was given that the royal servants should light lamps on boats* and on the bank of the lake and the top of the hill. There was a glorious illumination and ⁷³³ men who had seen the world were astonished. On this day a delight­ful palace was completed by the Shāhinshāh's orders. In the Kash­mīrī tongue it was called Larī. On the 6th H.M. had a feast there' and there was rejoicing. On the 13th it appeared that Ḥāfi Qāsim had out of sensuality stained the skirt of the chastity of a woman. He was castrated, and though he got a little better, he soon died.