That veil of chastity, etc., Gulbadan Begam the paternal aunt of H.M. the Shāhinshāh had long ago made a vow to visit the holy places, but on account of the insecurity of the ways, and of the affairs of the world, she had not been able to accomplish her intention. At this time when the delightsome country of India was an abode of peace, and the vagabonds' abode of Gujrat had become inhabited by right-thinking lovers of justice, and the masters* of the European islands, who were a stumbling-block in the way of travellers to the Ḥijāz, had become submissive and obedient, and the renown of the justice and piety of the world's lord had spread from Qāf to Qāf, and the classes of mankind had, owing to H.M.'s constant care and dispensing of justice, come into the reposeful home of peace, the luminary of longing arose in the orient of the heart of that shining chaste one and broke the repose of her noble mind. As the rays of truth impinged upon the antechamber of the celestial soul (of Akbar), he, in spite of his close union with her, did not prefer his wishes to hers. Moreover all his desire is that every class of mankind may become religious and worship God in accordance with the measure of their faith. He sent with her a large amount of money and goods and gave her permission to depart. In connection with this opportunity a number of inmates of the harem of fortune were also excited by the same longing, and the sovereign poured into the lap of each the money that they wanted and so made the burden of their desires light. The names of the chaste ones who went in attendance upon that unique one of the field of spirituality are as follows: 1st— The veiled one of the curtains of fortune, Selīma Sulān Begam; 2nd— and 3rd—Ḥājī Begam and Gul'aẕār Begam* the daughters of M. Kāmrān; 4th—Sulān Begam the wife of M. 'Askarī; 5th—Umm Kulūm Khānam the grand-daughter of H. H. Gulbadan Begam; 6th—Gulnār Āghā, who was one of the wives of H.M. Firdūs Makānī (Bābar); 7th, 8th and 9th—Bībī Ṣafīya, and Bībī Sarw Sahī, and Shāham Āghā, who were among the servants of H.M. Jahānbānī Jinnat Āshiyānī; 10th—Salīma Khānam, daughter of Khiẓr Khwāja Khān. In the end of Mihr, Divine month, 8 or 9 October 1575, this auspicious party fastened the litters on the camels of joy, and a great number of men who had received food and travelling expenses followed in their wake. Out of respect to the head of the travellers (i.e., Gulbadan B.), that nosegay of fortune Prince Sulān Murād was directed to attend upon her up to the shore of the southern ocean. The first day they halted at Dābar,* and at that place the pearl of the diadem of sovereignty and the heir-apparent of the Caliphate Prince Sulān Selim arrived 146 with many nobles and paid his respects. Inasmuch as the far-seeing heart of the leader of the caravan (i.e., Gulbadan B.) considered that harm might possibly happen to the new fruit of the Caliphate (Prince Murād) on such a long journey, on account of his tender age she expressed a wish that he might be kept back. Her suggestion was approved, and by H.M.'s orders Bāqī Khān, Rūmī Khān,* 'Abdu-r-Raḥmān Beg* and some other vigilant ser­vants of the court were sent along with her, and an order was given that the great Amirs, the officers of every territory, the guardians of the passes, the watchmen of the borders, the river-police, and the harbour-masters should perform good service for the travellers.*

One of the occurrences was the dispatch of Ḥājī Ḥabību-llah Kāshī* (i.e., of Kashan in Persia) to Goa. At the time when the country of Gujrat became included among the imperial dominions, and when many of the ports of the country came into possession, and the governors of the European ports became submissive (lit., shakers of the chain of supplication), many of the curiosities and rarities of the skilled craftsmen of that country became known to H.M. Accordingly the Ḥāji, who for his skill, right thinking and powers of observation was one of the good servants of the court, was appointed to take with him a large sum of money, and the choice articles of India to Goa, and to bring for H.M.'s delectation the wonderful things of that country. There were sent along with him many clever craftsmen, who to ability and skill added industry, in order that just as the wonderful productions of that country (Goa and Europe) were being brought away, so also might rare crafts be imported (into Akbar's dominions).

One of the occurrences was the establishment of seven watches* (caukīs). Though the servants of the threshold of fortune were always on guard, and were continually rendering service, and were always awaiting the sacred command and regarded their constant attendance as Divine worship, yet there was no fixed system Those who bound the girdle of devotion on the waist of their hearts and were pure from any thought of profit or loss, and also that body of energetic men of a mercantile disposition who knew their profit to consist in the traffic of service, paid no attention to times and seasons, but regarded all of them as opportunities of attaining their object. They sought to be continually in the Presence. But those who did not belong to these two classes did not render hearty service, but from folly and conceit, and lethargy, thought that loss was gain and indulged in vain thoughts. They took the path of sloth and accumulated eternal chastisement. At this time, which was the smiling commencement of the springtide of dominion, the institution of the seven watches shed a ray on the antechamber of the holy soul. All the servants who held office in the court were distributed into seven divisions, each of which was on guard for twenty-four hours. One of the grandees was appointed to command each division so that he might superintend everything during that period, and arrange the diversity of affairs. Also an accomplished courtier was made Mīr 'Arẓī (master of petitions) so that he might during the time of his watch represent 147 the petitions and request of mankind without reference to his own ease, and also the public be freed from the pain of waiting and from various troubles. By this act of graciousness the classes of mankind attained their objects, and the wishes of the people which might have remained unspoken owing to the greatness of the Sultanate were brought before H.M. The rank of the loyal was exalted, the market of the talented became brisk, and there was a day of testing for the servants. The slothful were guided to the domain of activity, and the ignorant and the speakers out of season emerged from their folly. Fresh lustre was given to the court, and things were knit together.

One of the occurrences was the decline* of the fortunate star of Mīrzā Koka. Inasmuch as the royal graciousness had raised him from nothingness to the zenith of dignity, and had made him during long service a partaker in the secrets of the holy banquet, he was sommoned from Gujrat, post haste,* in order that the business of the branding might be begun with the leaders. Another reason for summoning him was that M. Sulaimān was preparing to come to court, and it was desired that M. Koka should be present at the entertainment. He arrived on the day of Ashtad 26 Mihr, Divine month, and was received with boundless favours. As the ebullition of the favour of kings does not agree with every disposition, he from the wine of success, from his distance from the carpet of honour, and the crowd of flatterers, let his foot slip in the path of prudence. In the first place he used language about the affair of the branding—which is the disciplinary ornament of mankind, and the mode of guidance to the right path—which men of ordinary prudence would not use, and was still less becoming in pure loyalists. As the gracious sovereign had educated him like his obedient children he made as if he did not hear what he had said. When good counsel was of no avail, H.M., fearing in his love that he might fall into irreparable mischief, and might also lead others astray, joined the laws of supremacy with kindness and for a time degraded him from the position of an Amīr. From extreme caution he excluded him from his society and assigned him a place in his own* garden (i.e., M. Koka's) where he might abide in com­fort with all his property, take a warning, and appreciate H.M.'s kindness and teaching.

One of the occurrences was that some persons from lack of understanding, and imitativeness, became senseless from wine drinking. The royal clemency cured them. When the institution of the branding became current the petty shop of fraud lost its custom. The opportunity of service fell into the hands of the energetic whilst the slothful were depressed. Those who had a warlike spirit and who from being honourable and fond of reputa­tion looked after their servants had an opportunity of showing their talents. From keen-sightedness they performed the branding and so heightened their own fortune. The worthless who were slaves to pelf and collected gold instead of troops fell into evil 148 case. Among them, Shujāāt Khān, M. 'Abdu-l-lah, Mīr M'uizzu-l-Mulk, Qāsim Khān Kohbar, Dost Muḥammad Bābā Dost, Muḥammad Amīn the accountant (ṣāḥib taujī), were excluded from the Presence and sent to Bengal to Mun'im Khān Khānān in order that they might get fiefs there suitable to their condition. For the sublime nature deals thus with criminals, and clothes with the scarf of beneficence the torn honour of such people. Though superficialists thought this to be favour and a mark* of grace, yet those who had inward vision knew this to be great disfavour and a heavy punish­ment inflicted by displeasure. For the pure-hearted and devoted know no more excruciating torment than that of being excluded from the visible Presence, when this is the result of wrath. Though the far-seeing ones of the spiritual world regarded this treatment of a faction who had not reached the high rank of pure devotion as a kind of graciousness, yet in the eyes of the masters of investigation, who are the special of the special in the symposium of wisdom, it is certain that to leave a mistaken crew to their own devices and to treat them as cured and so not administer medicine to them, but to abandon them to their own ideas, is one of the greatest methods of displeasure.