SECTION III.: UPON THE TRANSACTIONS OF THE SONS OF THE LORD MÍÝAN BAYEZÍD.

Omár Shaikh Kamál eddin, Nur eddin and Jelál eddin were the sons of Báyezid,* and he had a daugh­ter, Kamál Khátún. After the lord Miyán Jelál eddin succeeded to his father's dignity, and acquired a very great power; he never deviated from the pre­cepts of the lord Miyán; he was just, and an adherer to rule, and girt with energy and activity. In the year of the Hejira 989 (A. D. 1581-2), when the standards of majesty of the lord (now an inhabitant of the ninth heaven), that is, of Acbar Pádsháh, returned from Kabul to the firm seat of government (Delhi), he (Jelal-eddin) came to his presence, but after some days he took to flight. In the year of the Hejira 1000 (A. D. 1591-2), Jâfer Baig Kazvíní Bakhshí, who was honored with the title of Aśfa­kháni, was deputed for the destruction of Jelál eddin Róshni, whom the blessed Jelál eddin Muhammed Akbar called Jelálah, and in the same year the emperor's chieftains, having taken prisoners the whole family of Jelál eddin by the agency of a person called Vahdit Alí, brought them to the foot of the throne, the seat of the deputy of God. In the year of the Hejira 1007 (A. D. 1598-9), during the reign of the lord, now inhabiting heaven, Jelál eddin Acbar Pádshah, Miyan Jelál eddin took Ghizni, and cruelly ravaged this province, but could not maintain himself in that position. Meanwhile, at the coming up of the Hazá­rah * and the Afghans upon Miyan, a great conflict took place, in which Miyàn Jelál eddin was wounded by the hand of Shádmán Hazárah, and fled to the mountains of Rabáth, where Merad Baikh and some of the followers of Sherif Khan Atcah attacked him and made an end of his affairs.

After him, Míyán Ahdad, the son of Omar Shaikh, the son of Báyezíd, who is known among the illus­trious persons by the name of Ahdád, sat on the throne of authority. He was just, and an adherer to rule; he kept himself thoroughly firm in the pre­cepts of his august predecessor; he never intended to amass wealth, but gave every one the due reward of his labor; the fifth part of the wealth which was collected from the wars against the infidels he deposited in the public storehouse, and it served to reward the meritorious warriors. In the year of the Hejira 1035 (A. D. 1625-6), under the reign of the lord, now an inhabitant of heaven, Nur-eddin Jehán­gír Pádshah, he was reduced to great straits by Ahsan Ulla, surnamed Zafer Khan, the son of Khájah Abu-'l Hassan Tabrízí, and by the chieftains of the Pádshah, and besieged in the fort Navágher, where, hit by a musket shot during an attack on the fortress, he reached the term of his life. It is said that, before the day of his death, which these sectaries call “the day of union,” Miyán Ahdád opened the book Kháir al Bíán, and, having read in it, said to his friends: “To-morrow is my day of union:” and it happened as he had said. The author of this book saw a pious person from Cabul, who told him: “On the day of Ahdad's death I rejoiced, and spoke of him in bad terms; at night I saw in a dream my master, who forbade me to do so, and said the sacred text: “declare that God is one,’ applies to Ahdád.” And his disciples name him Ahdád, “the one.”

It is reported that after the “uníon” of Ahdád, the Afghans, having taken up Abd ul Khader, the son of Ahdád, betook themselves to the mountains; and the Padshah's army, who had not expected to obtain possession of the fort, entered it. The daughter of Ahdad, who had not found an opportunity of escap­ing, was wandering about the fortress; one of the soldiers attempted to seize her; the maiden, having thrown her veil over her eyes, precipitated herself from the wall of the fort, and met her death: every one was astonished at the deed.

After Miyan Ahdad, his son, Abd-ul Kader, sat upon the throne of religious supremacy. Having found a favorable opportunity, he attacked Zafer Khán, who fled with the greatest precipitation; all his baggage, with the women of his secret apart­ments, fell into the hands of the Afghans; but the wife of Zafer khan, named Buzerg Khánam, alone was preserved from violence by the efforts of the chief­tains, such as Navab Sâid Khan, the son of Ahmed Baig Khan Tarkhan. The author of this work him­self heard Perí Sultan, a person from nature pos­sessed of vigor and worth, who has now received the title of Zú-'l Fakár khán, say: “When, by order of Sâid Khan, I went to invite Abd-ul Khader to submit, I brought with me a great variety of victuals and liquors, that he might be seduced by their effect. One day, an aged Afghan, after hav­ing tasted some sweetmeats, rose on his legs and said: ‘O Abd-ul Khader, from the time of thy honored ancestors to this day, never the foot of a Moghúl reached this place; he who is now come intends to deceive thee, with garments red and yellow, and with victuals pleasing and sweet, which are coveted by those who are slaves of their belly, but which are abhorrent to the rule of durvishes: the best measure therefore is to put him to death, as an example to terrify others from coming hither.’ But Abd-ul Kha­der and his mother, Bíbí Aláí, the daughter of Míyan Jelal eddin, would not agree to it. On the day when Abd-ul Khader visited the camp of Sâíd Khán, his horse was frightened at the noise of the kettle-drums and horns, and dashed from amid the crowd to one side; an Afghan observed: ‘The horse executes what the lord Miyan Róshen has ordered, but you do not; be sure you shall suf­fer from the after-sickness of this debauch.’ Abd-ul Khader asked: ‘What has Miyan ordered?’ The Afghan replied: ‘To keep at a distance, and to beware of the Moghuls.”’ When Abd-ul Khader presented himself at the court of the lord Abúl Mazafer Shaháb-eddin Muhammed, Sáheb-i-Kerán sání Amír al Múmenín shah Jehan Pádshah, gházy, “the victorious,” he was elevated to a high rank. In the year of the Hejira 1043 (A. D. 1633-4) he reached his last day, and was buried at Paishaver.

Mirza, the son of Núr-eddín, lived in the reign of the lord Amír al Múmenín Shah Jehán, and was killed in the battle of Dóulet-abad. Kerimdad, the son of Jelal eddin, was delivered up by the tribe of the Jela­lian to Muhammed Yakub Kashmírí, the Vakíl, “agent,” of Sâíd Khán Terkhán, and he was put to death in the year of the Hejira 1048 (A. D. 1638-9). Alhedád Khán, the son of Jelal-eddin, having been honored with the title of Rashíd Khán, was appointed to a command of four thousand in the Dekan, and ended the term of this life in the year of the Hejira 1058 (A. D. 1648-9).*