Akbar-nāmah - The Akbarnāma of Abū Fazl, Volume 2

The far-seeing, screen-choosing mind of H.M. the Shāhinshāh, which was constantly weaving the disguise of insouciance, and left political and financial matters to the lovers thereof, and daily drew a fresh veil over the face of his dominion conjoined with eternity, and thereby tested the boastful lovers of the world, gave its attention to camel-riding and to camel-fights at the time that he was adorning the veil in Kabul. For in that country there were no animals larger then they. Sometimes he, for the sharpening of his mind practised horse-riding, and the hunting with dogs. When India was made illustrious by his blessed advent he gave special attention to elephants, which are wonderful animals both in form and in ways. If in respect of size I liken them to a mountain in order to describe them to those who have not seen them, I do not succeed in my attempt, for where is account taken of their beauty of form, and where is their swiftness? Or if I liken their speed and fury to the wind, how is their wrath depicted at the time of their o'erthrowing the firm-footed on the field of battle? If I compare them for foresight, intelligence, and sagacity to the horse, the real thing is not said. A separate volume would be required to describe their ferocity, their revenge, and their wondrous deeds. Such a work might be written by a sage without the adornments of fine writing. Eloquence and fluency alone are not sufficient for such a great subject being treated of in its entirety. In addition to true wisdom there must be a long life spent in the company of experienced men who have learnt the ways of this wondrous-looking, mighty-formed, highly intelligent, mountain-demolishing, horseman-throwing, army-confounding (animal), and thereby acquiring knowledge of the marvellous, awe-inspiring, astonishment-producing creature. And with all this, there must also be the beholding of his wrath and his gentleness, and of witnessing his wondrous actions. Then perhaps a little out of much can be written about him, so that the brevity of the account may not cause regret in the heart. Why should I, who have not these opportunities, make a long discourse and indulge in word-ornamentation? Why should I turn back from the purpose which I have in this noble volume? Assuredly it is better to be contented with what I have said of those wondrous creatures and that I increase the splendour of my own subject!¹

When the sacred glance of H.M. the Shāhinshāh fell upon this wondrous animal, he recognised it as worthy of his attention and prepared a fresh screen for himself. In fact the world-adorning Deity decreed the commencement² of the beautifying of this unique one of the threshold of greatness (i.e. Akbar), and converted the subject-matter of the fear and terror of the superficial creature-worshippers into current coin, so that they might not break the chain binding them to this spiritual and temporal Khedive, and that they might not indulge in vain thoughts and might not proceed beyond their measure. For the adepts in this art and the teachers thereof were unable to tame the ferocity (of the elephant), while this Divine athlete subdued it by his courage. Evidently³ it was proper to take notice of him! This also was for the wise and the pious the beginning of the perceiving and understanding of the works of this chosen one of God. For deeds which could not come within the mould of speech, and which could not be weighed in the balance of reason were displayed by this enthroned one. Ridings upon mast, men-killing, driver-throwing elephants, the sight of whom melted the gall-bladder of the iron-livered ones of this art were exhibited by this holy personality. When a mast and vicious elephant had killed its driver, and committed several other murders, so that it was a terror to the city, this assisted of heaven and protected by God came, as he was walking between the garden and the courtyard, placed his foot on the elephant's tusk and smilingly took his seat and set the elephant to fight with mast and quarrelsome elephants. In the very thick of the fighting when he saw that the driver of the other elephant had lost control of the animal, that Lion of God leapt from his own elephant to the other. Then did the pious receive the collyrium of illumination! For it was impossible to approach this animal without God's protection, much less, to ride it, and again to control it with severity, and to engage it in fight with another elephant like itself! On beholding these wonders both the exoteric and the esoteric became submissive (lit. came into the condition of having the ring in their ears). It did not occur to anyone that he would saddle the elephant, and that he would arrange other tools and things in order that he might ride. He put a rope round the elephant's neck, as an ornament to him, and sitting near his neck twisted his foot into that rope. What shall I say?—the same thing as I said at first. I can't describe the affair. If the superficial reader thinks that in my description I have turned aside from the long highway of purpose into space, the intelligent and judicious will perceive that I have not deviated one foot from the way, and that I am hastening forward. But of the aggregate of instances of the Divine protection which aroused the spiritual and the worldly from the slumber of negligence and produced wonder in some and regret in others for their want of comprehension in past times, while they increased the understanding of another section and made it praise its own insight, there was this which occurred at Delhi when the holy mind was diverting itself with elephant-riding. One day he mounted the elephant called Lakhna, which was an exhibitor of terrific rage, at a time when it was at the height of its ferocity, evil nature and man-killing, and made it engage with an elephant like itself, so that the proudest were surprised. The elephant Lakhna, on which H.M. was riding, was victorious and was madly pursuing the other when suddenly its foot, which resembled a great pillar, fell into a deep ditch, and in its furious condition, and when the fumes of wrath were circulating in its brain, it made great struggles and movements. At this time an athlete who was riding on the elephant's rump, for the rule is that a lion-hearted, skilful man rides crupper on these mountain forms, and such a one is called in Hindi Bhoi,¹ could not sit the sky-high rearings of the elephant, and fell to the ground. Then, when cries awoke on every side, and the hearts of the loyal melted within them, the holy personality was also moved from its place, and his sky-brushing foot became fixed in the rope of the elephant's neck, which in Hindi is called Kalāwa.² H.M. with a heart which can throw the noose of courage on the heavens, and a palm which had God's help in its fingers, firmly seized the the rope, and having hold of the strong cable of this Divine protection remained strong of heart and serene in soul. In that tumult and uproar which produce an earthquake in the terrene, and a riot in time, and while the elephant with his great strength was extricating his feet from the abyss, and was making marvellous struggles and inclining from side to side to the ground, and while on one hand there were the cries of the people, and on the other the efforts of the elephant for getting rid of H.M's sacred personality, a number of intrepid, loyal and alert men came and released H.M. from the elephant. The disturbed heart of the world was appeased, and the commoved life of the age became stationary again. I do not know if this beauty under the aspect of terror displayed itself without the intention of this chosen one, in order that the far-reaching thoughts of the wicked might be shortened by seeing such (Divine) guardianship, or whether that spiritual and temporal Khedive, that king of the visible and invisible, knowingly and designedly exhibited such glory, so that by one splendid act might be manifested the blindness of weak-sighted malevolents, and the illumination of the loyal. In a short time, when H.M. had put himself in order, the elephant by his own efforts brought out his foot from the hole and began to be riotous. H.M. with the same open view, and serene soul again mounted the elephant and proceeded, encompassed by the Divine protection, to his fixed abode. Bairām Khān Khān Khānān on hearing of the circumstances, which threw into agitation the tranquil souls of devotees, came to prostrate himself at the throne, and in gratitude for the safety of the royal person, and to avert the evil eye, distributed great largesses to the world. The cherubim of the Court of heaven and the members of the holy assembly raised the hands of supplication and implored from a bounteous God enduring dominion and the perfecting of humanity by the fostering care of this great lord of horizons!

When the pleasant region of Delhi had been for six months an abode of justice and peace owing to the stay there of H.M. the Shāhinshāh, and its affairs had been arranged according to the instructions of inspiration, the world-adorning mind, which is a ray from the world-lighting splendour of the sun, and a light derived from the fountains of eternal light, resolved that the sublime standards should proceed to Agra, which for air and water makes Bagdad ashamed of the Tigris, and Egypt of the Nile, and his ocean-scattering mind decided on travelling by boat and on the river Jumna. The fluviatile officers prepared vessels and boats, and outside and inside the planks were beautified by silks. On the day of Ishtād 26 Mihr, Divine month, corresponding to Sunday 26 Zī-hajja, (9th October, 1558) that ocean-hearted Shāhinshāh and that ocean without a bound embarked, and imparted the dignity of the circumambient ocean to a petty piece of water. The great officers, the courtiers and others who had made preparations for the journey also embarked. It seemed as if the river was in fête; or as if the tulip and the rose had raised their heads from the water. With all kinds of joy and pleasure they set out towards Agra. On that pleasant journey they engaged in fishing and in water-fowling. And the sublime reunion, which was another river brimful of grand jewels, became by the effect of the movement of the boat-shaped flagons billowy with gifts and munificance, till at length on 17 Ābān, Divine month, corresponding to Sunday 17 Muḥarrum 966=30th October 1558, the crescent-moon of the standards of the Shāhinshāh emerged from the ascension point of the horizon of the city of Agra, and made that fortunate and auspicious city the centre of the circle of the throne and the ascension point of the light of fortune. H.M. the Shāhinshāh gave celestial rank to the citadel, which was known by the name of Bādalgarha, by his alighting there. Abodes were distributed to the grandees. Fortune took up her dwelling there, and auspiciousness laid her foundation in that rose-garden. In a short space of time this city became, by the blessing of the sublime advent, the rosy cheek of the seven climes. It is a city of temperate heat and cold, its climate harmonises with the constitution, for trees and fruits its soil is like Khurāsān and 'Irāq. The river Jumna, which has few like it for the lightness and digestibility of its water, flows through it. On either side the servants of fortune's threshold erected pleasant homes and made charming gardens which come not within the mould of description. With all grandeur and glory it became once more the abode of the Caliphate, and the centre of the Sultanate.

At length some Rustum-like heroes sallied out one night from the New Gate and attacked the batteries of Walī Khalīfa Shāmlū. They wounded him, and killed many. After a long discussion Sulṭān Ḥusain M. retired from the foot of the fort without having accomplished his purpose. The ruler of Persia was vexed and sent the said Mīrzā, 'Alī Qulī Sulṭān the Governor of Shīrāz, and Walī Khalīfa Shāmlū with a large force to get possession of Qandahār by every means possible. 'Alī Qulī Sulṭān, who had boasted much about this affair, made great efforts to take the fort, but became by a musket-ball¹ a traveller to the region of non-existence. A division arose in the army. Though no outward assistance came from the Khedive of the Age, the Divine aid helped from time to time, and confounded such large forces. Sulṭān Ḥusain M., who could neither venture to return, nor judge it right to remain, spent his days in a distracted manner and encamped round the fort. Meanwhile Shāh Muḥammad Qilātī sent a representation to Court, explaining the state of the case, and in reply a command was issued to him to the effect that H.M. Jahānbānī Jinnat Āshiyānī used to say that when he had conquered India he would give Qandahār to the Shāh. It was not right to fight with these men, and to carry matters so far. The fort should be delivered to the Shāh's servants, and he, (Shāh Muḥammad) should, after making apologies, repair to Court. I laud the gentleness and humanity which were here displayed in such a high degree; and the observance of right and the adherence to obligations which were so conspicuous! In accordance with the lofty order Shāh Muḥammad delivered over Qandahār to Sulṭān Ḥusain M., and proceeded to the Court, and this year had the bliss of service, and was the recipient of royal favours.

One of the wonderful felicities that befel the holy personality during this time was that the Khedive was engaged in hunting at Mandhākar, which is six kos from Agra, when a cīta pursued a fawn. He caught it in his mouth and was carrying it off when the mother, being moved by her affection, made a fierce attack on him. The cīta which was exulting in the prey it had taken, fell to the ground in disgrace; in appearance it was from the blow of the mother, in reality it was from the graciousness of the Shāhinshāh, and the gazelle escaped from the claws of death and scoured the plain along with its mother. Though the holy heart wished to remain veiled (lit. to adorn the curtain), yet the divine contrivance was revealing his world-adorning beauty. During this dominion-increasing time H.M. the Shāhinshāh always wore in Agra the garb of indifference, and was testing the men of the age. He was continually engaged in hunting deer with the cīta, andin elephant-fights, and such other external matters which the superficial man regards as matters of insouciance, while the wise recognise them as the veil of world-adorning beauty. The incomparble Deity day by day made the light of the sun of fortune of His own chosen one more and more resplendent, and what H.M. regarded as a veil of his beauty was converted by the Creator into exhibitions of his beauty, so that day by day the majesty of that Khedive of the age was exalted. The kingly might and majesty were continually unveiling themselves without any external insignia. The specialities and details of such actions cannot be committed to books and records. The dust-seated mote, Abul Faẓl, who has come in haste and is putting together an abridged account of the acts of this Khedive of the age, by questioning bit by bit those acquainted with them, is somewhat surprised at the eloquent and able men of this dominion-conjoined with eternity. For, if the lord of the world remained under a veil, and did not, for the instruction of mankind, dictate an account of his wondrous deeds, and glorious state, what negligence took possession of these able and connoisseurs, so that they have not collected the holy occurrences of this God-given dominion? Moreover where have I the ill-fated one, who have neither trunk nor leaf of outward growth and have to carry out royal orders, and who know that unstinted service is my reasonable devotion, and so spend my time in discordant occupations, the leisure to record things in detail? Yes, truly, if God grant me sufficient life in the service of His Majesty, I shall recite the wondrous tale of my spiritual and temporal king, and under this guise pay my devotions to God! In short, although the ruler of the age was spending his days under the veil of indifference, yet every day men of genius and talent, loyal combatants devoted heroes, sages, and other men of skill were coming from the quarters of the earth in troops and were gaining their desires. The court of the king became the shadow of the Divine Court, every section succeeded above its wishes and became part of the army of fortune; and the garden of human hearts blossomed out in various colours, and gladness and joy went on increasing.

Thanks be to unequalled bounty, and to unceasing excellence that the third year of the Divine Era has happily come to an end, and that time has come for the beginning of the fourth year. On Sunday¹ 2 Jumāda-al-akhirī 966 (12? March 1559) the light of Akbar² and the great light shed their radiance on the house of exaltation. The visible and invisible world obtained splendour; the gates of joy were opened before mortals, the things of delight displayed brilliancy before the eyes of mankind, the orb (kaukava) of the Sulṭan of spring (the sun) inflamed the world and took possession thereof; the sound of the army of King Rose opened the ears of time and the terrene; the New Year-bounty of the spirit of vegetation breathed on the bodies and moulds of terrestrials; the liberality of spring bestowed brain-nourishing odours and perfumes on the horizons; the vernal breeze taught the nurslings of the garden the tripping gait³ of the partridge and the stately step of the pheasant, the atmosphere gave to earth's fixtures the ascension of fire, and the mobility of water. The brown covering of earth was changed into a satin and brocade⁴ carpet, without woof or warp, of verdure and roses; the throats of the birds of the garden threw discredit on the fine-breathing flute, the beak of the nightingale buffeted Pan's⁵ pipes, the tulip laughed at the bill of the parrot, and the verdure at the tail of the peacock, the violet touched the eyes of beholdors with the collyrium of vision, the narcissus remained in open-eyed¹ admiration of Divine power, lilies² and and hyacinths³ unveiled the mysteries of white and black, tulips and sweet-smelling flowers became skilled exponents of the truths of God and of existence.—

From Paradise came a cup⁴ to the tulip
From Riẓwān came a greeting to the rose
There was glory of the garden-beauties
Each cheek shone like a lamp,
Under each calyx there was a fragrant bud
Like a swart amulet on the arm of the beloved,
The lily put forth her silent tongue⁵
Every moment she sought a draught
The dew shed silver on the grasses's heads
The zephyr shook down a couch of flowers
At each fount the duck was inserting his bill.
Like golden shears in a piece of silk.
On every branch the birds were organists,
The rose-bush tossed her head at every note
The early-waking nightingale sang love-ditties
And quickened the ardour of the wine-bibbers,
The Shāhinshāh by adorning the world
Added another spring to spring.

In this fortunate year, which was the ornamental border of the book of fortune, the world-conquering genius ordained that a proper army should be appointed to the eastern districts to take Lucknow and the territories appertaining thereto from 'Alī Qulī Khān, and to awaken him from his neglectful sleep. “If he betook himself to ways of auspiciousness, and made loyalty his travelling-gear, and sent that camel-driver's son, who was the ground-work of his arrogance and negligence, to Court, or drove him away from his presence, and made obedience and submission to the lord of the world and of mortals the ground-work of his own fortune, he would certainly have been compassed with royal favours, and should march with the army of fortune of the sublime dynasty to Jaunpūr and chastise the Afghans, who still carried in their brains the vapours of sedition, and make a place for himself there, his former good service would be approved of and his present follies would be passed over and he would receive help and support.” An order was issued that the victorius troops should proceed to their fiefs and make their preparations and assist 'Ali Qulī Khān. Should that ill-fated and intoxicated man not recognise the amount of favour that was shown to him, then to punish him and to put him down would be regarded as the ground-work of the administration of the world, and the ornament of the worship of the Creator. On account of these considerations, Qiyā Khān Gung, Sulṭān Ḥusain Khān Jalāīr, Muḥammad Khān Jalāīr, Shāham Khān Jalāīr, Ḥājī Muḥammad Khān Sīstānī, Calma Khān, Kamāl Khān Ghakkar, and a number of other loyal heroes were despatched. And a firmān was issued that he ('Alī Qulī) should make over Lucknow to the royal servants and proceed to Court. 'Abdullah Khān Uzbek, who had charge of Kālpī, was exalted by a royal command and directed to take part in this enterprise and to act with loyalty. As the veil over 'Ali Qulī Khān was not yet fully rent, and some days were wanting until the veil should be removed, he on hearing the command, made over Lucknow and its territories to the Jalāīrs and other officers, and bound the girdle of courage on himself for the conquest of Jaunpūr. Ibrāhīm¹, who has already been mentioned, had at the time when Mubāraz Khān was killed, and Hīmū disappeared, made the convulsive movements of a slaughtered animal, and was now in Jaunpūr. 'Alī Quli took from him Jaunpūr without a battle,² and a wide tract of country came into his possession by the good fortune of the Shāhinshāh. He displayed these acts of valour, and one deed which was ostensibly good was the sending away of Shāham. If this had been done from the bottom of his heart he would have sent him to Court. At last in some way or other he separated that groundwork of sedition from himself, and after giving demonstrations of loyalty sent representations and presents to the sublime Court.

One of the instructive occurrences which might be a guide to those astray in the wilderness of denial, and which occurred in this year was the killing of the camel-driver's son. As the Creator is surety for the administration of the sovereignty of this Khedive of the horizons, the superintendents of fate were at work, in spite of the enthroned one of the Caliphate's being under the veil of insouciance, and sent the opponents of dominion-conjoined with eternity to the abyss of destruction, and gave every one their appropriate punishment. At one time they bestowed power and victory on the imperial servants, as for instance in the victory over Hīmū and the capture of the Fort of Mānkot, etc. At another time they struck the enemies with shame and sent them to the wilderness of vagabondage, as in the ruin of M. Sulaimān. At another time they stirred up strife among the black-thoughted opponents, so that they attacked each other and reached the abode of annihilation, as in the catastrophe of this camel-driver's son. The details of his descent to nothingness, which was a great stroke of good fortune, are as follows: When 'Alī Quli Khān showed a semblance of submission and cheatingly put him away from himself for a time, that low wretch went on spending his days in that neighbourhood in arrogance, until one day he went to the town of Surharpūr¹ which was in the fief of 'Abdu-r-raḥmān Beg, the son of Muyīd Beg Duldai, who had been a favourite courtier of H.M. Jahānbānī, Jinnat 'Ashiyāni. This camel-driver's son in the beginning of his infatuated career had held the relation of being the beloved of 'Abdu-r-raḥmān, and according to the wicked ways of Transoxiana, which are neither consuming nor melting, neither love nor friendship, they took the path of shamelessness and immodesty, and played the game of affection with one another. On account of this relation Shāham came to his house, and fell to remembering Ārām Jān, and asked that she might be returned to him.

The story of Ārām Jān is this. She was a prostitute, and 'Ali Qulī Khān, from love to her, which had its source in lust, surrendered his fūtile heart to that street-walker, who was the embraced of thousands, and married her. He put her in the rank of his wives, and had the shamelessness to bring that slut to the drinking-bouts which he had with Shāham Beg in order that she might recite and sing, and become the groundwork of strife. At last Shāham Beg by degrees fell in love with her, or rather came to lust after her, and, as 'Alī Quli Khan was overcome by sensuality, he acted as Shāham's servant, and made his lands into three portions, keeping one for himself, and giving two to that clown's son, and waiting upon him. One night that intoxicated wretch brought forward his wishes, and 'Ali Quli Khān was so wanting in self-respect as to make over to him his own wedded wife. Shāham Beg for a time enjoyed his lust, and then when his heart grew cold he in his folly made over that wanton whom he had adulterously carried off, to 'Abdu-r-raḥmān Beg in the same way that he had received her. 'Abdu-r-raḥmān made her his wife, and kept her secluded. When Shāham Beg was his guest, he remembered in his drunkenness and infatuation that Ārām Jān and showed restlessness (be-ārāmī). Judging of 'Abdu-r-raḥmān as of 'Alī Qulī Khān he expected that Ārām Jān would be returned to him. 'Abdu-r-raḥmān Beg had self-respect and refused to do this. Shāham Beg who was inflamed with wine, and was habituated to insolence and despotism, got angry. He at once forgot the claims of friendship. Such is the degree of stability of a connexion founded upon lust!

In fine, Shāham Beg proceeded to violence and bound 'Abdu-r-raḥman Beg and took the prostitute away from his house to a neighbouring garden and there celebrated a singing and drinking party. Meanwhile Mūyīd Beg, the brother of Abdu-r-raḥmān Beg, heard of this, and having armed himself went to the door of the garden where that low wretch was. The men tried to stop him and a fight took place. Suddenly, in the confusion, an arrow reached that miscreant and the bird of his soul was released from the narrow cage of his body. 'Abdu-r-raḥmān obtained deliverance from his bonds, and turning to flee he with all haste betook himself to the world-protecting Court. There he put¹ up to sale this proper action, which in his case was but the result of ¹ an accident, as the preamble of good service, and having attained the same price as if he had been the cause of the occurrence, he was made the recipient of favours and was ranked and welcomed among his peers.²

When 'Ali Qulī Khān heard of the occurrence he rent the collar of patience and cast the dust of sorrow upon his head. He pursued 'Abdu-r-raḥmān Beg and came as far as the Ganges. When it appeared that he had already crossed, he returned in despair, and conveyed the carcase of that camel-driver's son to Jaunpūr, and buried it on the edge of a tank, and erected a lofty building over it. Thus without the efforts of the loyalists all this disturbance subsided. Assuredly, whoever rebels against one who has been made great by God, and a ruler whom the inhabitants of the visible and invisible world hasten to obey, strikes with his own hand the dagger of death into his bosom, and his own action as sufficient for his suppression, so that the occurrence may be the groundwork of increased awakening of the enlightened and fortunate. Such instances are to be found in the career of the Khedive of the world, and a few of them will be mentioned in their proper places.

One of the happy occurrences of this year was the arranging of the marriage of Adham Khān. The succinct account of this is that the favour of the Shāhinshāh which was bestowed on the cupola of chastity, Māham Anaga and her children, directed itself towards the marriage of Adham Khān, who was Māham Anaga's younger son, and after inquiry and consideration the daughter of Bāqī³ Khān of Baqlān,⁴ who for a long time was M. Hindāl's secretary (parwānīc) was betrothed to him. In a short time preparations for a feast were made and the marriage took place. The lofty disposition of the Shāhinshāh made this feast the occasion of a thousand favours.

As the world caravanserai is a source of warning to the far-sighted spectator, whatever appears in it has thousands of designs and equities in deposit and is an expression of Divine power. It behoves the seer to see this. In the hall of justice of the True Judge which is in the market-place full of noise and evil (the world) no good fortune is destroyed and no one is brought from the heaven of honour to the earth of ignominy so long as he does not abandon rectitude and take the road of wrong. Accordingly, at this time, when the capre of Bairām Khān's fortune was nearly full, there came a rift into his disposition, so that by the agency of short-sighted strifemongers and ill-fated envious ones who are displeased with destiny and at war with God, and who from meanness of understanding are grieved at others' joy, and rejoiced at others' grief and trouble, Bairām Khān's heart became alienated from Mullā Pīr Muḥammad. The latter in the abundance of his loyalty and sincerity continued in his devotion and disposed of matters political and financial. He relied upon his rectitude and probity, and did his work without a wrinkle on the brow of his heart, or a knot in the eye-brow of his soul. As such a person is inevitably the mark of high and low, and is surrounded by crowds, this makes the hearts of the incompetent bleed with envy, and from their evil imaginations indulge in calumny and slander; while the minds of the great on account of press of business, and want of leisure for investigation, become confused by the buzzing of such fly-like creatures. Pīr Muḥammad Khān was also the asylum and refuge of mankind, and enviers by profession felt their blood boil and girded themselves up to be tale-bearers and stirerrs-up of strife. Baīrām Khān's day was near its close, and he let fall from his hand the thread of deliberation, which is fitted to be the comptroller of men, and put himself into the hands of the envious, and grew suspicious of Pīr Maḥammad's lofty actions. Without the latter's having done anything which merited dismissal, he, at the instigation of enviers by profession, and on the statements of untrue and interested persons flung off an honest man who had put his trust in him.

Just at this time there was the incident of the Nāṣir-ul-mulk's falling ill for some days, and of the Khān-Khānān's paying him a visit. The Turkish slave, who was the doorkeeper, ignorantly said: “I'll announce (your arrival).” The Khan-Khānān was put out by this treatment, and when Mullā Pīr Muḥammad knew of it he came out and made a thousand apologies. At the same time only a few of the Khān-Khānān's suite were allowed to enter with him. The frowu which for some time had been behind his brow came out, and he meditated something against the Nāṣir-ul-mulk. The envious waiters upon events got their opportunity and made remarks, especially Shaikh Gadāī. After two or three days Khwāja Amīnu-d-dīn Maḥmūd, Mīr 'Abdulla Bakhshī, Khwāja Muḥammad Ḥusain Bakhshī and some servants were sent to Nāṣir-ul-mulk with the message: “You were wearing the dress of a poor scholar when you came to Qandahār. As you appeared simple and honest, and did good service you were raised to high office by me, and from being a Mullā you became a leader of armies. As your capacity was small you easily became intoxicated and got out of hand after one cup. We fear lest some great mischiefs may be committed by you which it will be difficult to remedy. It is better that for some time you should draw in your feet under the blanket of disappointment, and sit down in a corner. You will now make over your standard, drum and other insignia of distinction and of your exaltation, and betake yourself to the amending of your disposition, for this is good both for yourself, and for the world. Thereafter whatever we shall determine with regard to you, will be carried out.”

As soon as Pīr Muḥammad Khān heard this message he, being a man of independent mind, made over with an open brow the paraphernalia of office, and with a blithe heart accepted retirement. Some days afterwards, Bairām Khān, at the instigation of some evil-disposed persons, resolved upon imprisoning him in a fortress. With this idea he sent the Mullā along with a number of men to Bīāna. There, at the intercession of men who held a medium between well-wishing and enmity, he got permission to go to the Ḥijāz, and set off for Gujrāt. When he came to Rādhanpūr¹ Fatḥ Khān Balūc watched over him for a time, and strove to do him honour. At that time letters came from M. Sharafu-din Ḥusain and Adham Khān bidding him stay at whatever place he had reached, and to await events. He returned from there and took up his abode at the valley of Jhāīn² near Rantambhūr, and fortified that defile. When Bairām Khān heard of this he sent Shāh Qulī Maḥram, Kharam Khān and a body of troops to seize him. When this force approached, there was an engagement. When night came on, Pīr Muḥammad Khān evacuated the place and went off with a small following. His goods fell into the hands of those who had been sent on the expedition.

In short Bairām Khan, on account of his own carelessness and the instigation of envious, short-sighted men put aside this honest and able servant, and with his own hand struck with a hatchet the foot of his fortune. As H.M. the Shāhinshah had made over the whole business of sovereignty to Bairām Khān and was remaining behind a veil and testing the characters of men, he left to God the retribution of this evil deed which had its origin in wicked designs, and in the plenitude of his wisdom said nothing openly, and merely watched the spectacle of the world. Bairām Khan appointed, as vakīl in succession to Pīr Muḥammad Khān, Ḥājī Muḥammad Khān Sīstānī, who was an old servant of his. But though Ḥājī Muḥammad was the nominal holder of the office, the real Vakīl was Shaikh Gadāī who was the Ṣadr. In all political and financial matters Bairām Khān did nothing without consulting him, and the latter being unhinged by the man-throwing wine of the world did not consider the poor and weak. Arrogance, which casts down old fortunes; what then must happen to newly-made ones?—was assumed by him and was the cause of his own fall and of that of his patron. The effects of this were soon seen, as will be related in its place.

One of the events of this year was the sending Ḥabīb 'Alī Khān³ to conquer Rantambhūr, which was a fortress famous for its height and solidity. In the time of the Afghan supremacy Salīm Khān had entrusted this fort to his slave Jajhār Khān. When the drum of the Shāhinshāh's fortune beat high, this ill-fated slave saw that the maintenance of the fort was beyond his powers and, with the evil intention of preventing its falling into the hands of the imperial servants, sold the fort to Rai Surjan, who was a servant of Rānā Udai Singh, and who was powerful in that neighbourhood. Surjan built houses in the fort, and established himself there. He also forcibly seized the villages round about. At this time the sacred mind turned its attention to the capture of the fort and despatched Habīb 'Ali Khān and other leaders. The force girded the loins of resolution for the capture, and beseiged the fort. The flame of battle rose high, and the courage of the foe became like water, but as the Almighty reserved the taking of the fort for the supervision of H.M., there happened just at this time the disruption of Bairām Khān, and prudent men thought other matters more necessary and so did not proceed with the siege.

Among the occurrences of this time is the Shāhinshāh's, the dweller under the veil, going to Gwaliār. As the lofty genius of H.M. the Shāhinshāh is innately devoted to the capture of kingdoms and the chase of hearts, he, during this interval of his career, was much inclined to hunting with the cīṭa. He made that the veil of his world-adorning beauty. At this time he directed his progress southwards for the sake of hunting and glorified the territory of Gwaliār by his presence. While he was hunting, some deer-keepers (āhubānān) and other huntsmen represented that the merchants accompanying Shaikh Muḥammad, who was one of the famous Shaikhs of India, had brought bullocks¹ from Gujrāt which were unequalled and fit for the royal hunting equipage. Accordingly an order was issued to bring the bullocks after paying the merchants the price which was agreeable to them. Thereupon it was represented to H.M. that Shaikh Muḥammad and his relatives had better cattle than these, and that if he would pass by his location on his way back, the Shaikh would certainly for the sake of his own glorification present him with them. Accordingly, with the ostensible object of procuring those animals, but in reality in order to test the Shaikh's urbanity, he went to his abode. The Shaikh made the dust of the royal party the eye-salve of his glory and recognised in H.M.'s advent a protection¹ against Bairām Khān's oppression, and presented all the cattle which belonged to his people, together with other gifts and curiosities of Gujrāt. He also tendered various sweet-meats and perfumes. At the end of the interview he asked H.M. the Shāhinshāh if he had become the disciple of anyone (lit. given the hand of fealty.) H.M. who had placed the hand of trust in God's hand and was a treasury of the treasuries of spiritual and temporal truths, and sought to conceal his status and spiritual rank, had withheld the hand of his genius from the empty-handed, and was a spectator of the varied spectacle of the universe, formally replied in the negative. The Shaikh put out his arm, and laid hold of the sacred hand of that divinely nurtured one, and said, “We have taken your hand.” H.M. the Shāhinshāh in the abundance of his courteousness and modesty took no notice,² but smiled and departed. H.M. the Shāhinshāh often used to relate in his high assemblages that, “On that same night we returned to our tents and had a wine party and enjoyed ourselves, and laughed over the way to catch bullocks and the Shaikh's dodge of stretching out his arm.”

Under their variegated robes they have nooses,
See the long arms of those short-sleeved³ ones.

Good God! What was the rank of this boastful simpleton, and what was the degree of the just appreciation, urbanity and gentleness of H.M. the Shahinshah! For although it was reported universally to H.M. that this Shaikh in general conversation instead of feeling remorse for his misbehaviour gloried in it, he took no notice and did not try to correct him! This Shaikh was the younger brother of Shaikh Bahlūl who has already been mentioned as having been put to death by M. Hindāl. Though these two brothers were void of excellencies or learning, they at various times lived in mountain hermitages and practised incantations with the Divine Names. They made these the proofs of their renown and credibility, and obtaining, by the help of easily-deceived simpletons, the society of princes and amīrs, they put saintship to sale and acquired lands and villages by fraud. His elder brother was in the service of H.M. Jahānbānī Jinnat Āshyiānī, and as the latter was inclined towards magic he held the Shaikh in reverence. The Shaikh (Bahlūl) also used privately and when in the company of simple ones to boast of his having relations with H.M. Jahānbānī of devotion and of teachership. At the time of the sedition of Sher Khān, as his elder brother had lost his life from his loyalty to H.M. Jahānbānī, and as people regarded his family as appertaining to the enduring dominion (of the imperial family) the Shaikh had, from fear of being ill-treated by the Afghans, gone to Gujrāt. When the vast country of India had been irradiated by the light of the Shahinshah's fortune and had become a periphery of peace and quiet, the Shaikh came with his sons and grandsons to Agra and presented himself at Court, and was received there with honour. Shaikh Gadāī, who had an old grudge against him, girded up anew the waist of enmity, and produced before the Khān Khānān a treatise which the Shaikh had composed in Gujrāt, and in which he ascribed exaltations to himself and made strange claims, and thereby attracted to himself the minds of the simple. This indisposed the Khān Khānān towards him, and the Shaikh having managed by the help of some men to escape from the Khān Khānān's ill-treatment, went off to Gwāliār and became a hermit. On 3 Ardībihisht, Divine month, of the 8th year corresponding to Monday, 17th Ramẓān 970, 10th May 1563,¹ he went to the abode of annihilation.

Of the occurrences of this year there was the sending of Bahādur Khān, the brother of 'Alī Qulī Khān, with a large army for the conquest of Mālwa. Let it not be concealed that Mālwa, which is a country with a good climate, with many springs and full of cultivation was governed by Shujā'at Khān, who is generally known by the people of India as Sujāwal Khān. After him, his son Bāz Bahādur possessed the country. During the tyranny of Salīm Khān, Sujāwal Khān once visited his court. After some time he got suspicious and went off to Mālwa without taking leave. Salīm Khān went there with a large army in order to seize Sujāwal Khān, who took refuge with the Rajah of Dongarpūr. Salīm Khān sent men from Mālwa to reassure him, and by dint of promises got him to come to him. He then made over the whole Sirkār of Mālwa to men whom he trusted and gave them fiefs, and taking Sujāwal Khān along with him gave him some parganas out of the province. After that when Muḥammad Khān 'Adlī came to power he restored Mālwa to Sujāwal Khān, and he remained governor thereof till the end of his life. After that his son Bāz Bahādur become governor in his room. At this time when the world-conquering mind was engaged in knitting together the dispersions of the world, H.M. turned his attention to the administration of Mālwa. He determined in his mind that if Bāz Bahādur behaved properly he should have the honour of coming to court, which was the elixir for obtaining desires; otherwise it would be right to rescue such a fine country from unjust sonsualists. With these thoughts Bahādur Khān was sent with a number of distinguished officers in order that the auspicious design might be realised, and that the sympathy for and relief of the oppressed, which appertain to sovereignty, might be carried into effect. Bahādur Khān went off to conquer the province, but when the army was encamped at Sīrī,¹ the confusion of Bairām Khān's affairs, of which details will be given, became known, and the latter for his own sake sent and recalled Bahādur Khān and his army. The conquest of the province therefore remained over till another time, as will be related in its proper place.

Again the heart-expanding spring came with a thousand adornments of the world, and the fifth year Ilāhī, from the auspicious accession of the Shāhinshāh, which is the year Amardād, began with glory and splendour. In the night known¹ as Monday, after four hours and nine minutes, on 13 Jumāda-al-akhirī 967, 12th March 1560, the world-warming sun cast its rays on the sign of Arie and reported to the feeders at the table of the elements the arrival of the new year. The flowers of fortune bloomed anew and from every leaf there came out afresh before the eyes of the gazers on the garden of sovereignty the diploma of dominion. The market-day of abundance was born for the new-comers to the garden of youth, and the apathetic melancholy of those in the valley of frenzy (of love) was stirred up to activity.

The earth was of flowers, and the grass-plot of rose-bushes,
The rose's lamp was brightened by the breeze,
The violet twisted² her curl
And made a knot in the heart of the bud.
The rose and tulip oped their luminous veils
Regarding from afar the eye of the narcissus,
At the voice of the francolin and the dance of the pheasant
The cypress grew nimble and rose to his feet
The carpet of flowers was spread on the garden
Lovers came out into the fields.

In this fortunate year, which was the ornamental border of beauty and the beginning of the removal of the screen over this aggregate of the works of the embroiderers for eternity, the garden of Reason came into flower, and the bud of contrivance opened. For the expectant world this year was the beginning of the attainment of desires. This day gave the revolving sky the good news of the results of its motion and enabled it to obtain repose. It was the commencement of the locating of their aspirations in the bosom of the celestials. For terrestrials the flower of success came forth from the lap of hope and took root. Among these things was the circumstance that Bairām Khān, who regarded himself as the unique of the age in regard to courage, administrative abilities, devotion and sincerity, and who in consequence of a crowd of flatterers had got the belief that the affairs of India could not be managed without him, took, from the bad advice of shortsighted associates, the path of destruction, and did shameful deeds, such as should not have come from him.

It is an old rule that when the wonder-working Creator for reasons known to Him, or for considerations which may be partially followed by a sage, casts anyone into enduring affliction, He begins by making him the source of certain acts which do not bear the cachet of well-pleasingness to God. Accordingly, a man who in this material world makes himself illustrious does not regard Prudence, which is the greatest of Divine gifts, as of no account, but recognises in the following of it the means of pleasing God. And the first thing which it behoves men immersed in business to look to, is that they give little access to flatterers. It is difficult on account of the constitution of the world to be clear of them altogether; it is indispensable that they after using circumspection and insight select one or two servants and intimates who may in privacy tell them the truth, which may be very bitter, and is indigestible by most dispositions. For the numbers of flatterers are unlimited, and busy men have not the time to distinguish truth from falsehood and right from wrong. The wine of success robs the senses, and out of a hundred thousand successful men perhaps there may be one who from largeness of capacity preserves his mental stability. For instance, this great gift and perpetual table is the fortune of the Divinely nourished Khedive of our age, so that in proportion as his success and world-conquest increase, the degree of his perspicacity becomes greater, and his progress steadier. And though flatterers in this sublime court attain their desires, yet the wise prince holds firmly the thread of discrimination and prudently gives them the go-bye, so that neither is the veil of the reputation of these men rent nor has the flatterer any influence. Do you not know that in former times flatterers have, owing to the insouciance of rulers, ruined houses and families, and what other evils they have done? Doubtless it is in accordance with eternal decrees that there should be flatterers in the workshop of governments, but so also is it that there should be foreseeing wisdom. And this consists in not letting them interfere with root-questions, and not letting go altogether the Reason which unravels difficulties and is the Sulṭān of the material world.

There's both road and well, an eye to see, and the sun,
So that man may look in front of his feet,
He has so many lights and yet goes the wrong road!
Let him fall and see his own punishment
Enemies do not work to one another the ill
That folly and passion do to oneself.

Of the improper acts which were done by Bāirām Khān in consequence of bad company there was the putting to death of the Shāhinshāh's own elephant-driver. The succinct account of this warning-giving occurrence is as follows: The royal elephant became mast and beyond the control of the driver and attacked one of Bairām Khān's elephants. It struck the other elephant so severely that the entrails came out. Bairām Khān was so enraged that he put the driver to death. By such an act as this, which was beyond all bounds, and transgressed both loyalty and respect, he made himself an object of disgust to men of experience. More strange still was what happened when one day one of the Shāhinshāh's private elephants got mast and rushed into the Jamna. Bairām Khān was taking the air in a boat, and the elephant, which had got out of hand, proceeded towards his boat. The Khān Khānān was much alarmed; but at last the driver contrived to master the elephant, and Bairām Khān was saved from the animal's attack. When this affair was reported to H.M. the Shāhinshāh he, in order to soothe Bairām Khān, had the driver bound and sent to him, though he was innocent. The Khān, the time of whose fall was near at hand, put him to death and paid no heed to the fact that this driver belonged to the altar of his loyalty and allegiance, and that H.M. had out of politeness sent him bound to him. Apart from this he did not consider that nothing could be done with intoxication, especially when it was a brute that was intoxicated, and that too an enormous beast which was specially apt to become mast. H.M. the Shāhinshāh, who was a mine of gentleness and wisdom, passed over such improper actions as this, of which only a few out of many have been described, and abode under the veil of indifference. All his genius was turned to this consideration, that those men might take the reins of justice into their hands, even if they could not advance some steps on the road of loyalty, and might become travellers on the way of practical wisdom. This faction became intoxicated by power, and being unhelped by sound ideas, it daily became worse. But so long as the wickedness of those oppressors did not exceed all bounds, H.M's sacred soul was not affected by the mean nature of his allowances, for the kingdom of the Lord of the Age was withheld from him and distributed among his (Bairam Khān's) flatterers, and as H.M. Jahānbānī Jinnat, Āshiyānī had given Baīrām Khān the name of Atālīq, and as H.M. (Akbar) often called him Khān Bābā, as it is the custom of young monarchs to call old men Bābā (father), he magnanimously observed the meaning of the phrase and overlooked his improper acts. He was eager about travelling and hunting, and kept the head of surrender on the ground of well-pleasing (to God), and worshipped the incomparable Deity, until, at last, things came beyond bounds, on account of ill-fated, maladaroit flatterers such as Walī Beg Ẕū-al-qadr¹ and Shāikh Gadāī Kambū. He (Bairām) took ruinous ideas into his head, and his crude thoughts ripened. When the enlightened mind of H.M. the Shāhinshāh was aware of the frauds of this ungrateful crew, he, before they disclosed their evil intentions, laid his closely-hidden secret before the sincere, and united, such as Māham Anaga, who was a marvel for sense, resource and loyalty, Adham Khān, M. Sharafu-d-dīn Ḥusain, and a number of other courtiers, and intimated that he would throw off some of the veils of his world-adorning beauty and would assume sovereignty, and would inflict suitable punishment on Bairām Khān and his assemblage of flatterers, so that they should awake from their sleep of neglect and long mourn over their misconduct. Good God! How could such thoughts enter a human head in the face of the supremacy of Bairām Khān, the largeness of his army and the tyranny of the lords of opposition? But as the world-adorning Deity was desirous that this chosen one should throw off one or two of the hundreds and thousands of the veils of his beauty, and should put another veil over his world-illuminating countenance, and that he should take his seat on the throne of command, it was inevitable that at such a time thoughts and inspirations such as these should find their way into his truth-worshipping mind. On one occasion these considerations were adduced at Bīāna, whither he had gone for hunting, and the servants of fortune's threshold, partly on account of vexation at the life they led, for these servants of the king were on account of the tyranny of the Bairām Khān confederacy in indigent circumstances just as the king of the Age was, and partly from the glory of a little loyalty, and at this time of the typhoon and simūm of disloyalty, a little loyalty made a great show, engaged in proper schemes. Māham Anaga communicated this close secret to Shihābu-d-dīn Aḥmad Khān, who was governor of Delhi, and a favourite on account of his judgment, loyalty and truthfulness. On 8 Farwardīn, Divine month, corresponding to Monday 20th Jumāda-al-akhirī 967 (19th March, 1560) he left Agra with an intention which involved in it the administration of the world, and was a cause of peace and tranquillity. Ostensibly he went to hunt at Kūl (Alighar) and its vicinity, and so crossed the Jumna. As he had no residence he spent that night in the house of Ḥakīm Zanbīl¹. As Bairām Khān always showed adherence and attention to Abul-Qāsim the son of M. Kāmrān, and as the evil thoughts of the faction always put him forward, he, in accordance with the dictates of reason, sent for him from that side of the Jumna and took him with him on this hunting-party in which the game of his design fell into his hands, so that he might not be the staff of the inwardly blind ones of the stage of enmity and rebellion, or a voucher for the wayfarers in the desert of sedition. Certainly the idea was a good one, and it was carried out in accordance with H.M's inspiration. Next morning he arrived, under the guidance of fortune, at the town of Jalesar,¹ and from there he went to Sikandra.² Muḥammed Bāqī Baqlānī father-in-law of Adham Khān was there. Māham Anaga had sent for him and confided the secret to him. That low-minded, inauspicious one sought exclusion from the bliss of meeting (Akbar), and not being content with this he sent news of the scheme to Bairām Khān; but as the time of the expiry of Bairām Khān's sway was near at hand, and the rulers of the Shāhinshāh's fortune had planned this divine contrivance, Bairām Khān regarded the report as old, idle tales and paid no heed to it. The sublime standards proceeded from there, hunting as they went, towards Kūl, and as His Highness Miriām Mahānī was in Delhi and was in somewhat weak health, he made this his motive and went there. He came to the town of Khurjah³ and alighted at the Serai of Bahankīl (?). At this stage Shihābu-d-dīn Aḥmad Khān and his brothers and other relatives met him and had the bliss of welcoming him.

They were made the objects of royal favours. From there he proceeded to Delhi and in a fortunate hour on 16 Farwardīn, Divine month, corresponding to Tuesday, 28th Jumāda-al-ākhirī, 27th March 1560, that city received celestial glory by his advent. Mankind obtained their desires and raised shouts of joy to the skies. H.M. became by his God-given wisdom the guide of the sincere, and employed them in proper occupations. He issued orders to the special retainers of the threshold of fortune, and to the old members of the family, to the effect that as Bairām Khān owing to the pressure of wordly affairs had deviated from the straight path he had disregarded him and come to Delhi. Whoever was loyal to H.M., or was intelligent and wished for his own safety, and desired to attain his desires should, on receiving these commands, proceed to the Court—the protection of mankind—for everyone would be exalted to high office. This was the commencement of the emergence of his (our) dominion conjoined with eternity. Fortunate was he who should unite himself to this daily-increasing supremacy! Among these orders was one sent to Shamsu-d-dīn Muḥammad Khān Atka, who was in Bhera,¹ directing him on becoming acquainted with the firmān to come to Lahore and to make over that city to Mīr Muḥammad Khān Kalān,² and to come himself rapidly to Court. He was also to bring Mahdī Qāsim Khān, for this was the way to fortune. Shamsu-d-dīn under the guidance of perfect fidelity acted according to the command and hastened to render service. Similarly orders were sent to Kabul to Missron Mun'im Khān. The imperial servants on every side donned the garb of pilgrimage towards this K'aaba of fortune.

When Shamsu-d-dīn Muḥammad Khān Atka entered upon service he was received with princely favours and the rank of his elevation exceeded the degrees of hope. In conformity with his loyalty he attained to a lofty dignity which he had not even imagined. The standard, drum and tumān togh of Bairām Khān were presented to him, and he was entrusted with the government of the Panjab. Right-minded novices and devoted seniors, and experienced men came trooping in from all parts to the sublime Court. Shihābu-d-dīn Aḥmad Khān from motives of vigilance and precaution engaged in strengthening the fort of Delhi and in repairing the bastions and walls, and took charge of political and financial affairs. In a short time the report of the alienaton of the sacred disposition from Bairām Khān was spread far and near. There was a rift in his sway and men began to separate from him. The first man to leave the Khān-Khānān and to proceed to the throne, and the forerunner on the path of rectitude, was Qīyū Khān Gang. He was an old and able officer. After him men came, one by one, and two by two, to the sublime threshold. Māham Anaga was joined with Shihābu-d-dīn Ahmad Khān, and being entrusted with the vakalat represented matters to H.M. Everyone who brought sincerity to the threshold was exalted by fitting offices and titles and fiefs.

From the auspicious time when the sublime standards were upraised in Agra for the purpose of chasing fortune, until the glorious arrival at Delhi, Bairām Khān, in spite of all his wisdom and discernment, was unaware that the throw of the dice had been the reverse of his wish and that the scheme of the world had taken another form, and was unconcernedly beating the drum of power. In the complete intoxication of his pride, if any report of this came to his ears, he did not believe it, and if an honest friend cast a ray of the truth into his mind, it had no effect, as the wind of arrogance was in his brain, until the time when the comforting mandates reached the officers, and the report of the alienation of the sacred mind was bruited abroad, far and near. He became certain that the H.M. the Shāninshāh's hunting was this time of another sort, and he perceived that he had been dismissed, and that H.M. was going to undertake the direction of the Sultanate. He dropped the thread of counsel and became confused. He inquired after M. Abū-l-Qāsim.¹ Nothing but sorrow and regret came into his hands. Of necessity he put his hand to deceit and sent Tarsūn Muḥammad Khān, Ḥājī Muḥammad Khān Sīstānī and Khwāja Amīnu-d-dīn Maḥmūd, who on account of his good service had received from the Shāhinshāh's court the title of Khwāja Jahān, to the threshold of fortune, and submitted a message of submission and supplication for various offences and of excuses in order that he might succeed by smoothness of tongue. He did not know that the Ruler of divulgation was concerned with this display of the Lord of the Age in order that he might emerge from the screen and show his beauty in the guise of administering the terrene and terrestrials, so that the expectants of heaven's court might witness the revelation of power and might arrange for increased adoration, and that terrestrials might hope for spiritual and temporal bliss. When such is the case what effect can fraud and deceit have or what fruit can they yield except material and spiritual loss?

In short, when the envoys arrived at court they heard the words of wisdom and became ashamed and downcast. Accordingly they saw that their own welfare was outside of the reply, (i.e., had nothing to do with the reply), and moreover they were not allowed to leave the court. When Bairām learnt the state of affairs from their letters, and from the dispersal of his dependants he became astonished, and the thread of counsel was snapped in his hand. At one time he thought that the general stampede had not yet occurred, and that he would quickly convey himself there, and put matters right. Again, when he reflected, the consideration of the words, sincerity and devotion, which he had often taken on his lips, came to stop him, and the idea of going under the guise of loyalty did not fit; and moreover he had no stomach for such a proceeding (?). At last he decided to throw the scarf of loyalty on his shoulder, and to go weeping and wailing, and burning and melting, to the entrance-porch¹ of the Court of honour.

When prudent intelligencers reported the true state of the case to the royal hearing, a number gave it as their opinion that whatever form Bairām Khān's coming might take, there was danger and deceit involved in it. H.M. should go to Lahore before he arrived, and should not grant him an interview. They were not prepared for open war, and what would be the use of an interview at this stage? If Bairām Khān should come to Lahore, H.M. should go to Kabul. Another number were prepared for war, and did not think the departure of H.M. the Shāhinshāh would be proper. After much discussion, that tiger of the forest of dominion and fortune, and that lord of the material and spiritual universe put down the foot of determination and decided on war. He sent Tarsūn Muḥammad Khān and Mīr Ḥabīb-Ullah to forbid Bairām Khān to come, and not to permit him to approach under the guise of friendship, for H.M. would not see him under such circumstances. When Bairām Khān found this road, on which he had advanced, closed, he fell into a long meditation. For to go in fighting order was to act contrary to his repeated avowals. Though Walī Beg and Shaikh Gadāī, who were the ringleaders of disloyalty, exerted themselves in this direction, and held to the view that he should march quickly, and carry out his object before there should be a general rush, yet from the regard which he had for righteousness he could not decide upon levying war. In reality too he was restrained by the “Stand back” (dūr bāsh) emanating from the daily-increasing fortune of H.M. the Shāhinshāh. His arrogant mind too did not admit the idea that the administration of India could go on without him. Consequently it seemed better that he should act hostility under the guise of friendship, so that the writing of eternal infamy should not be inscribed in his record. He did not see the world-adorning, intrinsic beauty of H.M., nor was he aware of the guardian courtiers who were adorning the territories of India. For these reasons he did not throw off the veil from his actions. He saw from men's faces that they were going, and so proceeded to give them leave to depart. He had thoughts of a fine snare. Sometimes it occurred to him that as he had sent Bahādūr Khān to conquer Mālwah, and he had not yet arrived there, he would go with his followers and join Bahādūr Khān, conquer that country and there take his repose and get leisure for his designs. Sometimes he thought that he would leave Agra and join 'Alī Qulī Khān by way of Sambal and come into the country of the Afghans, and collect a force there. Sometimes he spoke of asceticism, and would say that a wish for abandonment and seclusion had seized him by the collar, in order that he might spend the remainder of his life in holy places. Now that H.M. was applying himself to the management of affairs, what better opportunity could he have for carrying into effect his long-cherished wish or for asking leave from the court? In this way perhaps all his desires would be fulfilled. At last having determined upon this plan he turned back Bahādūr Khān, who had gone towards Malwah, and gave him leave to kiss the threshold of the sublime Court. In giving men leave he took this into consideration, that if they were disposed to be loyal and of one opinion with himself, it was well that such men should be in the royal forces. And if they wanted to separate from him, his giving them leave, apart from the fact that to have such men with him would not help his affairs, would be a means of his acquiring a good name, and of convincing all that he had the intention of retirement. At last, after much talk and little intent, for he spoke of pilgrimage (ḥaj) but inwardly he thought of crookedness (kaj), he began by sending Iskandar¹ Afghan's son to Ghāzī Khān Tanūr, in order that he might go and stir up strife in the imperial territories. He also sent secret letters to various quarters, and hastened towards Alwar in order that he might take his family and proceed to the Panjab. If things did not turn out according to his plan, he would of necessity make preparations for a rule suitable to the time of contest.

When this evil design became known to H.M., inasmuch as the disposition of this great one of the horizons is one of much kindness and gentleness, he did not approve of the disgrace of Bairām Khān and sent him a firmān full of kindness and graciousness. In that wisdom-increasing exhortation, an exact copy of which has been seen by me, there were the following among other expressions.

“You having taken counsel with a faction, which has been the source of this trouble, and being without consideration of final consequences, have at their instigation and misdirection come forth and been the cause of putting the provinces into disorder. You have given Iskandar's son and Ghāzī K.leave to depart so that they may make disturbances in the country. And you have sent a letter to Mahdī Qāsim Khān along with his diwān Mubārak, telling him that you are coming to Lahore, and bidding him guard the fort and not make it over to anyone else. You have also sent a message to Tātār Khān Panj Bhīya, and you have sent instructions in all directions for making commotions. You have also proceeded to Alwar with the design of going from there to Lahore. Though we are certain that, inasmuch as you are perfectly loyal, you never of your own accord assented to any of these acts nor were the author of them, and that a faction has been the cause of these errors and has brought matters so far, yet you yourself said that ‘it was impossible that after forty years’ service with all that loyalty and devotion, and after receiving such honours and favours, you should in this last stage of life convert a name, which by the favours of this glorious family had been famous throughout the earth for loyalty and fidelity, into that of a rebel, and not be ashamed before one's God. As you are still dear to us, in spite of these troubles and improper and unseemly actions, and we wish your welfare, it appears to us right that, seeing that our meeting is in the knot of delay, and if we bestow on you a province in these territories, whither you may go designing¹ people will again say things to me which will cause us increased grief, you should adhere to the resolution of going to the sacred² places, which you have intimated to us by a petition, and for which you have asked leave to depart. And send persons to convey the presents for these places which you have left in Sihrind and Lahore. After that, when you shall have, by the divine guidance and assistance, attained this blessing and have turned your face towards the pilgrimage of service, we shall under these circumstances grant you a favourable interview such as your heart may desire. And we shall be mindful of your former services and show you more and more favour. And as it is by the infamy of that gang that things have come to such a length, and that your good name has been made a bad one among the people, and as we do not wish that you should have a bad name, beware lest after you have set your foot on the road you turn aside from the right path at the words of designing men! And as by our prestige you have attained the height of earthly desires may you also by our directions become a partaker in final bliss.”

Bairām Khān who from foolishness and deficiency in practical wisdom had a boundless reliance on himself, and who had been deceived by the sense-robbing wine of success and of flatterers, did not find the road in consequence of this noble missive which was worthy of being the bracelet-amulet of the wise, and the charmed necklace of the fortunate. How shall I say that he went all the faster in the wrong path? Māham Anaga in her great loyalty and wisdom took charge of affairs and made Shihābu-d-dīn Aḥmad Khān and Khwāja Jahān her tools, and exerted herself to soothe those who came, and to hearten every one.

Among the occurrences was this, that Māham Anaga for the sake of the welfare of the kingdom and for the better-ordering of the superficial and inexperienced, devised the appointing of Bahadūr Khān, the brother of 'Alī Qulī Khān, to the lofty office of Vakīl, and made a reference to this effect to the seat of royalty. H.M. paid regard to the necessity of the time and affected¹ to clothe him with this glorious robe which does not suit every form. Though professionally wise and experienced men who did not get to the bottom of the affair said much about this, and in appearance they were in the right, for perfect capacity, complete experience, great integrity, ample understanding and extreme diligence are required for this great post; and in addition to these qualities there is need of complete independence, so that the holder put aside his own loss or gain and engage with all his strength in furthering his master's work. Should the putting to death of his own father be required for his benefactor's service he should not recede but exert himself to bring it about! And together with all this, which constitutes a great gift, he should be at peace with all men. For should the Vakīl of the Lord of the Age, whom the world-adorning Deity has brought out from among thousands of thousands of men, and has entrusted to him so many human beings, and has made over to him the education of so many different races and religious sects, not possess such notes (nishān), how shall the world be governed? And how shall opposing creeds, and diverse faiths, such as have sprung from the Divine wisdom, have repose? But in reality the words of those men arose from ignorance, for this appointment was an imaginary (must'aār) one, and made for the satisfaction of the superficial, and, apart from this, the intention was to put down commotion, for all the foolish Tūrks, such as Qīyā Khān Kang,² Sulṭān Ḥusain Jalāīr, Muḥammad Amīn Diwāna, were in league with him (Bahādūr), and were attacking Shihābu-d-dīn Aḥmad Khān, Khwāja Jahān, and such like men. The world-adorning mind exalted him to the office of Vakīl, in order to extinguish the flames of those malcontents. Qīyā Khān on account of his old good services was given Bahraich and dismissed thither. Sulṭan Ḥusain Khān and a number of others were imprisoned for some days, and then released after punishment. Muḥammad Amīn Dīwāna fled and became a vagabond. When the stone of separation fell among this evil crew Bahādur Khān was given the fief of Etawah and dismissed. And in those days, though Bahādūr Khān had the name of Vakīl, yet in reality the business was transacted by Māham Anaga. O ye worshippers of forms, what do you behold? For this noble work, wisdom and courage were necessary, and in truth Māham Anaga possessed these two qualities in perfection.

Many a woman treads manfully wisdom's path.

When the world-adorning Creator wills that the Khedive of the Age shall come forth from the veil of concealment and display his world-decking beauty, assuredly He darkens the judgment and the fortune of the wise of the age who engage in opposition to such a great one. Accordingly, the schemes of Bairām Khān and his crowd of wise men by profession came to nought. In a helpless condition he came out from Agra, the capital, on the day of Anīrān the 30th Farwardīn, Divine month, corresponding to Tuesday 12 Rajab (8th April 1560), and proceeded towards Alwar. When he came to the city of Bīāna he took off the chains of Shāh Abū-al-M'aāli and Muhammad Amīn Dīwāna, who had been confined in the fort of Bīāna in order to suppress their sedition-mongering, and set them at liberty. Though he professed to tell them to resort to the sublime court, yet his object in releasing such experienced troublers was nothing but to give them the opportunity for sedition. When the news of Bairām Khān's having left Agra reached the royal hearing, and it appeared that his intention was to proceed in his evil course towards the Punjab, the universe-adorning mind determined that the world-traversing standards should advance from Delhi and establish themselves at Nāgor, so that Bairām Khān might not be able to plant his foot in that region. The road would thus be blocked if he in his vain imagination thought of entering the Punjab. Accordingly on the day of Aẕar 9 Ardībahisht, Divine month, corresponding to Friday 22 Rajab (18th April), the world-conquering army marched from Delhi. As the vigilance and caution of the Shahinshāh were unwavering, he was not contented with giving such excellent admonitions as have been already described, but on the first stage out from that place he sent Mir Abdu-l-laṭīf of Qazwīn who was distinguished for knowledge and fidelity, that he might guide Bairām Khān by righteous exhortations. The gist of his words was as follows: “Your services and your fidelity to this great family are known to mankind. As owing to our tender age, we gave our attention to promenading and hunting, we did not cast our glance on political and financial affairs, and all the business of sovereignty was entrusted by us to your excellent capacity and knowledge. Now that we have applied our own mind to the affairs of government, and the adminstration of justice, it is right that this sage well-wisher (Bairām), who ever boasted of his sincerity and devotion, should recognise a Dīvine gift in this truth, and offer up endless thanks for it. He should for a time gather up his skirts from business and turn his attention to the bliss of pilgrimage of which he was always desirous, and with regard to which he was constantly, in public and in private, expressing his great longing to obtain such a boon. We shall grant him whatever place and whatever extent of land he may wish for in India, so that his servants may remit him the proceeds, harvest by harvest and year by year.” On 13 Ardībihisht, Divine month of the above-mentioned year (22nd April) corresponding to Tuesday 26 Rajab, the standards of glory were planted at the town of Jhajhar.¹

In the meanwhile Shāh Abū-al-M'aālī, who was a repository of strife and sedition, arrived with his evil ideas at the sublime court, in order that, as he could not do anything outside, he might effect something under the disguise of service. But whoever cherishes evil thoughts against God's chosen one, is his own ill-wisher, and his affairs worsen daily. In order to refresh my narrative I shall here give a short account of Abu-al-M'aālī from the time of his escape from Pahlwān Gulgaz kotwāl's custody in Lahore, already described, till now.

When Shāh Abū-al-M'aālī escaped from Lahore in the first year of the Divine Era by his own craft, and the carelessness, or avarice and treachery of his custodians, he, by the contrivance² of Yūsuf Kashmīrī, who served him, conveyed himself to the country of the Ghakars. There he was imprisoned by the landowner Kamāl Khān. By his trickery he managed to escape and arrived at Naushahra, which is a town between Bhimbhar and Rājaurī.¹ The Kashmīrīs who had seceded from Ghāzī ² Khān, the ruler of Kashmīr, came there, and about 300 Moghals, who are always opportunists and ingrates, joined them. The Kashmīris also to the number of about 700 or 800 men joined him, and this filled Abū-al-M'aālī with pride and arrogance. Shams-l-mulk Cārdara, and Khwāja Ḥājī,³ who had formerly been in the service of H. M. Jahān-al-bānī Jinnat-Ashīyānī came and infused spirit into them. Daulāt Cak, the ruler of Kashmīr, who had been blinded⁴ by Ghāzī Khān, assembled there along with a number of Kashmīr Sirdārs such as Fatḥ Cak, Hasūbat and Mūsūbat, the nephews (brothers' sons) of Daulat Cak, Lohar⁵ Ẕẖānkar, the sister's son of Daulat Cak, Yūsuf Cak, who also had been blinded by Ghāzī Khān, but without effect, owing to the contrivance of the Kashmīris, and Muḥammad Khān Mākrī, the father of 'Ali Sher, who is at present in service; they proceeded via Punc and Khāwara⁶ by secret passes, called in the Kashmīrī language Ākūdeo,⁷ and arrived at Bārahmūla. From there they hastened to Nūrpūr, and having passed it they fought a battle above the village of Pattan with Ghāzī Khān. As he (Abū-al-M'aālī) had turned his back on the altar of fortune, he was defeated, and returned without having effected his object and in a wretched condition by the same route as he had set out, and came to India. He nearly fell into the hands of the Kashmīrīs; but one of the Caghatai¹ heroes who was with him got off his horse and occupied a narrow place and shot arrows. He continued doing so till his quiver was empty, and then the Kashmīrīs came and finished him off, while Abu-al-M'aāli took advantage of the opportunity and escaped. He came by the Dāmān-ī-koh and arrived at Sīālkot. Troubled and in distress he wandered about in disguise from village to village, and was in quest of a disturbance. At last he came to Dīpālpūr which was then the fief of Bahādūr Khān, brother of A'lī Qulī Khān, and obtained shelter with one Tūlak, a servant of Bahādur Khan and whom he formerly knew. He was long concealed in his house, and was preparing the methods of a disturbance when Tūlak's wife, on account of a disgust which she had conceived for her husband, went to Bahādūr Khān and told him that her huband was keeping Abū-al-M'aālī concealed in his house, and that they meditated killing him (Bahādūr). Bahādūr Khān immediately mounted his horse and came to the house. He had it surrounded and he captured Abū-al-M'aālī, and put Tūlak to death there and then. He confined Shāh Abū-al-M'aālī and sent him to Bairām Khān who made him over to Walī Beg in order that he might send him to Gujrāt via Bakar. Walī Beg sent him by that route to Gujrat in order that he might go from there to the Ḥijāz. When Shāh Abu-al-M'aālī reached Gujrat he in unruliness and madness did improper actions and committed a murder. Then he fled from there and came to the eastern provinces, and joined 'Ali Quli Khān, thinking that he might by his help stir up a commotion As that disloyalist was himself meditating on sway and sovereignty, he did not give any room to Shah Abu-al-M'aālī, and sent him to Bairām Khān. He arrived at the town when Bairām Khan's affairs were in convulsion. For the sake of apparent loyalty he confined him and sent him to Bīāna. At last, at the time when, under malign influences, he was going to Alwar, he released him from Bīāna Fort and turned him loose on the world, as has been stated. The Shahinshah's victorious standards had reached Jhajhar, when that headstrong and disrespectful one came in his folly and offered the kornish¹ from horseback. H.M. ordered the mad man to be put in chains and to be made over to Shihābu-d-dīn Aḥmad Khān in order that he might be sent off to the Ḥijāz. On this occasion, too, the spiritual and temporal Khedive, acting on the advice of old servants, and out of consideration of the times, ordered the release of such a sedition-monger. They should have released his futile soul from the prison of the bodily elements. Alas, alas! that they should not² have freed that essentially and innately wicked one from the burden on his neck (his head). Because his evil soul long remained connected with his body, many wicked deeds of his came to pass. He thus became still more the subject of eternal punishment. I now leave this subject and return to my task.

It is not unknown to the wise and instructed that as Bairām Khān worsened so did fortune turn away her face from him. Though he ostensibly accepted the admonitions, in his heart he retrograded, and on the day when the imperial camp was established at Jhajhar, the Nāṣir-al-mulk Pīr Muḥammad Khān Shīrwānī arrived and made the dust of the threshold of fortune the collyrium of his lessoned eyes. The above-mentioned had not yet reached Gujrat when he heard of the overthrow of Baīrām Khān's fortune. As he was a well-wisher of the Court he hastily came and did homage. H.M. distinguished him by royal favours and exalted him by the title of Khān and the communication of a standard, and a drum. In consequence of his excellent character, which was innate in him, he was successful both temporally and spiritually.