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Muntakhab al-tawarikh 78: Fragment.

Muntakhabu-t-tawārīkh (Ranking, Lowe, Haig) 78

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English

Contents

Fragment.

78.1.1

"From the bowl of Fortune, who has ever drunk a draught, To whom its drink has not been more deadly than poison? How should the world make thee secure from vicissitudes, When itself is not secure from vicissitudes? Heaven is a thief breaking into the tent of life, Alas! its form is not bending for naught! Seek not repose, since for any one beneath the sky, The means for attaining this has never been collected. Only look at the blue garment of the sky, and learn, That this sphere can be nothing but a house of mourning. Put up with wounding, for to us from Fate Wounds have become our portion, but not the antidote. not to the deceptions of the world revolution them!), and in his no of God, and the Word of the Prophet to see a certain ascetic Dervish, and asked the meaning of the Qur’an, [iii 25]: "Thou exaltest whom thou wilt, and thou humblest whom thou wilt.” And, since the Dervish had not read a commentary, he gave no answer. Then the Khán Khánán himself said, “Thou exaltest whom thou wilt”, namely by means of contentment, “thou humblest whom thou wilt”, by continued craving. Moreover Friday’s prayers and attendance at the mosque were never neglected by him. He was, however, somewhat touchy on the subject of precedence, as Muhammad Amin Khatib once said to the writer, “With regard to the titles of his Highness, you will do well to give him ever so many more than to other people.”

78.1.2

And in the same year Miyán Hátim Sambhali passed from the world, and a blow fell on religion for [says the Arabic proverb] “The death of the learned is a fissure in religion.” And they found the date in the words, “He is with the mighty King.”

78.1.3

On the 12th of Rajab-ul-murajjab in this year Báz Bahádur, son of Sajáwal Khán, governor of Málwah, advanced with elephants and numerous followers within 7 cosses of Sárangpur to oppose Adham Khán, Pír Muhammad Khán, and the other renowned Amírs. He gave battle and was defeated, and his retinue, and servants, and wives, were all taken prisoners. On the day of the victory, the two captains remained on the spot, and had the captives brought before them, and troop after troop of them put to death, so that their blood flowed river upon river; and Pír Muhammad Khán with a smile on his face, said this of Judgment-day, I said to my friend Mihr ‘Ali Khan Beg Sildoz, “Though the rebels have met with their deserts, yet it is not at all in accordance with the Sacred Law to kill and imprison their wives and children.” Then he, on account of the pain offered to his religious feelings and conscience, spoke to Pir Muhammad Khan to the same effect. He replied “In one single night all these captives have been taken, what can be done with them!” And the same night these plundering marauders, having stowed away their Muhammadan captives, consisting of the wives of Shaikhs, and Sayyids, and learned men, and nobles, in their boxes and saddle-bags, brought them to Ujjain and other districts. And the Sayyids, and Shaikhs of that place came out to meet him with their Qur’ans in their hands, but Pir Muhammad Khan put them all to death, and burnt them:—

78.1.4

“Having torn off the binding of the Qur’an, And made its leather into a kettledrum, It is very clear from this, that he is An enemy of the Prophet.” All that had been the talk, with respect to the cruelty, insolence, and severity of Pir Muhammad Khan was shown to be only too true. And that, which former generations have said, was verified, viz., He who seeks learning in scholastic theology, is an infidel: and the Doctors of scholastic theology are infidels, to whatever sect they belong; we flee to God for refuge—from a knowledge which doth not profit, from prayer that is not heard, from a heart that is not humble, and a belly that is not satisfied. Adham Khan sent the whole account of the victory to the Court, with some elephants under the escort of Sadiq Muhammad Khan. But most of the elephants, and of the ladies of the haram, and the dancing-girls, and nautch-girls, belonging to Baz Bahadur, and all his precious things he kept for himself. On this account the Emperor on the 1st of Sha'ban in the year nine hundred and sixty-eight (968) set out from Agra, and came to Sarangpur, and having taken possession of the spoil, and arranged the affairs of that state, on the 29th of Ramzan he came back to the foot of the throne.

78.1.5

In this year the Khan Zaman, with the help of Ibrahim Khan Uzbek, and Majnun Khan Qaqshal, and Shahim Khan Jalair, fought against Sher Khan, son of ‘Adali, who had succeeded to his father at Chunhar, and was come to Jounpur with a considerable force. The Khan Zaman defeated him, and gained a signal victory. This is the second victory that was gained at Jounpur. (On the 17th of Zi-l-hijjah of this year the Emperor came to A'gra.) And towards the end of this year, on account of the suspected insubordination of the Khan Zaman, the Emperor honoured Karah with his presence, passing by way of Kalpi, and (P. 49) accepting the hospitality of ‘Abd-ullah Khan Uzbek the governor of that place. Then the Khan Zaman and Bahadur Khan came quickly from Jounpur with every appearance of good will, and paid their respects to the Emperor, bringing with them elephants, and valuable presents, by way of compliment: then they, being honoured with a gift of horses, and dresses of honour, were dismissed to their fiefs. And Peace is the best gives the date of that event, with one unit too much: “The Messenger of prosperity in this ancient world Uttered the shout that: Peace is the best.” On the 17th of Zi-l-hijjah of this year [A. H. 968], the Emperor returned to A'gra. And in this same year his reverence the Doctor Maulana Sa‘id, the profound Professor of the age, came from Transoxiana; but, on account of want of appreciation on the part of his cotemporaries, he could not remain in Hindustan: —

78.1.6

“Say O Huma, never cast thy glorious shadow on a land Where the parrot is less esteemed than the kite.” And His Highness the Qazi Abu-l-Ma‘ali, the son-in-law of His Highness the Prince of Bukhara, also, who was a master-builder in legal science, and a second glory of the Imams, and in the Derwish order was one whose words and direction were followed, and who after paying the 5 customary prayers, used to make a practice of reading the Qur’an aloud, came; and the compiler of this epitome read a few lessons in the beginning of the Sharhi-Waqayah with auspicious and blessed results in the presence of that great man. And Naqib Khan, also, had the good fortune to study under him, and verily, he was a wondrous precious person and blessed (the mercy of God be upon him!)

78.1.7

On the 8th of Jumada-l-awwal in the year nine hundred and sixty-nine (969) the Emperor went on a pilgrimage to the blessed tomb of that Pole-star of Shaikhs and Saints, Khwajah Mu‘in-ud-din Chishti (may God sanctify his glorious tomb!), and gave presents (P. 50) and alms to the people who waited there. And at the town of Sambhar, celebrated for its salt-mines, Raja Bahdrah Mall, governor of Amber, together with his son Rai Bhagvan Das, came and paid his respects to the Emperor, who then espoused his gentle daughter in honourable wedlock. And Mirza Sharaf-ud-din Husain, who held a fief on the confines of Ajmir, he appointed to reduce the fortress of Mirt’ha, which is within 20 cosses of Ajmir, and was held by Jaimall Rajput; and then returned quickly to Agra. Mirza Sharaf-ud-din Husain gave quarter to the garrison, but stipulated that they should carry away with them none of their goods, or personal property. So Jaimall evacuated the place. But a certain Deo Das one of Jaimall’s soldiers contrary to the stipulations, when the imperial troops were entering, with a considerable number of men set fire to the goods and chattels of the fortress, and offered an obstinate resistance. After raising many of the imperial soldiers to the grade of martyrdom, Jaimall himself went into eternal fire, and 200 of his renowned Rajputs went to hell. Thus by the help of Shah Budagh Khan, and his son ‘Abd-ul-mutlab Khan, and other Amirs the fortress was taken.

78.1.8

In those days Pir Muhammad Khan, who after Adham Khan went to the Court possessed absolute power in Malwah, collected a great force, and led it against Burhanpur and reduced Bijagarh a strong fortress by force of arms, and made a general slaughter. Then he turned towards Khandesh, and was not content with himself unless he practised to the utmost the Code of Changiz Khan [the Moghul, viz., no quarter], massacring, or making prisoners of all the inhabitants of Burhanpur and Asir. Crossing the river Narbadah he raised the conflict to the skies.

78.2.1

“ First they carried off every one from house and home, All money-and chattels, whether hidden or exposed : They robbed the crown from the pulpit, as well as the turban from the preacher, They tore the cupola from the mosque, as well as the lamp from the Minaret.” Then, while his men were in confusion, and left far behind him, Bāz Bahādur Khān, who fled together with some of the rulers of that country, in conjunction with other zamīndārs made an attack on Pīr Muhammad Khān. He could not sustain the attack, but betook himself towards Māndū. In the course of his retreat, in company with all his Amīrs, he rode his horse into the river Narbadah. It chanced that a string of camels which were passing at the time, attacked his horse, and he went by water to fire. And so the sighs of the orphans, and weak, and captives were his ruin : — “ Fear thou the arrow-shower of the weak in the ambush of night, For, the more he sighs through weakness, the stronger is the blow of his dart. “When you have cast Bīzhan into the well, do not sleep like Afrāsyāb, For Rustam is in ambush, and a crocodile is under his cuirass.”

78.2.2

And the Amirs of Malwah, seeing that their remaining any longer in that district was beyond the bounds of possibility, read the verse of flight, and came to the Court. For some time they were imprisoned, but eventually obtained their release. Baz Bahadur Khan again became possessed of Malwah, but ‘Abd-ullah Khan Uzbek, in conjunction with Mu‘in-ud-din Ahmad Khan Farankhudi and others, brought that country into subjection to the Emperor. Baz Bahadur for some time took refuge in Chitor, and Udipur, with Rana Udi Singh, but afterwards went away: and after remaining some time in Gujrat he came to the Court, and returned to his allegiance. He was imprisoned for some time, and, though he obtained his release, he did not escape the claw of death: “In this many-coloured garden there does not grow a tree, Which can escape the molestation of the wood-man.” And ‘Abd-ullah Khan Uzbek remaining at Handiyah, the auxiliary Amirs went to their fiefs, and Mu‘in-ud-din Khan came to the Court. In this year Khwajagi Muhammad Qalih of Hirat, grandson of Khwajah ‘Abd-ullah Marwarid, a well-known Wazir, was appointed to the Çadr-ate. But he had not such absolute power [as his predecessors] in the matter of conferring and granting Aukaf, and Madadi ma'ash : because his jurisdiction was circumscribed by that of the clerks.

78.2.3

In this year Sayyid Beg, son of Ma'sum Beg, came as ambassador with a letter from Shah Tahmasp [of Persia], containing all the conventional condolences [for the death] of the late Emperor. That letter shall be given hereafter in extenso, if God (He is exalted !) will. He was received with all honour and respect, and the Emperor presented him with a sum of seven lacs of tankahs and a horse, and dress of honour, besides all the hospitality and kindness, which the Amirs showed him, so that he went back from Hindustan with gifts and presents without number.

78.2.4

On Monday the 12th of Ramzan of the year 969 Adham Khan through pride, and presuming on his favour with the Emperor, and being jealous because he had taken the premiership from Mahum Ankah and given it to Atkah Khan (surnamed A‘zam Khan, who on his arrival from the Punjab had been made Prime-minister) at the suggestion of Mun‘im Khan and Shihab-ud-din Ahmad Khan, and some others, who were jealous of Atkah Khan, cut him in pieces [as he sat] at the head of the Diwan. Then with his sword in his hand he swaggered in, and took his stand at the door of the royal inner apartments, Then the Emperor also seized a sword, and coming out, asked him, “Why did you commit such an act?” He answered, “A disloyal fellow has met with his deserts.” Then they bound him hand and foot, and cast him down from the top of the terrace of the palace, and since he still breathed the Emperor commanded them to throw him down a second time. By chance it happened that the murderer was buried one day before his victim. And so that disturbance died down. And one date is Two violent deaths took place, and another, by way of a riddle, is “From his violence A‘zam Khan lost his head.” The second is exactly correct, but the first is one too many. And some one else said as follows:—

78.2.5

“The army’s greatest Khan, A‘zam Khan, Whose equal none saw in this age, Went to martyrdom in the month of fasting, He drank fasting the draught of death. Would that he had been martyred one year later, For then the year of his death would have been Khan Shahid.” In this year my late, lamented, father (may God have mercy on him !), the Shaikh Mulūkshāh, on the 27th of Rajab in Āgrah, through liver-complaint, transferred the baggage of existence from this transitory world to the eternal kingdom. I carried his corpse in a coffin to Basāwar and buried him there. I found the date as follows : — “The Title-page of the Excellent of the world, Mulūkshāh, That Sea of Knowledge, that Source of Generosity, and Mine of Excellence, Since in his time there proceeded from him a very World of Excellence, The date of the year of his death comes out : a World of Excellence.” And by a curious coincidence the Pīr, who had been his patron, viz. Shaikh Panjū Sambhalī, who had a great following, and a few of whose excellencies will be mentioned, if God will, in the sequel to this work, in this same year attained union with the True Beloved, and the following was found to give the date : — “ The Perfection of Truth and Religion, Shaikh Panjū, Whose place the Garden of Paradise became, By way of enigma the date of his death Is got out from his heart-attracting Name.” Another mnemosynon for the date is Darwīsh dānishmand “ the Learned Dervish” (may God have mercy on him !).

78.2.6

In this year Mun'im Khān, the Khān Khānān, and Muhammad Qāsim Khān, the High Admiral, on account of their being accomplices in the lawless and base act of Adham Khān, and for other reasons, passing the ford of Pūyah in a boat at the time of evening prayer, with the connivance of certain poor zamīndārs, in company with two or three horsemen, went towards Rūpar and Bajwārah by the skirts of the mountains. Thence they continued their flight towards Kabul, where Ghani Khan, son of Mun'im Khan, was governor, and eventually came to the pargana of Sarut, which is in the Doab, the fief of Mir Muhammad Munshi. Qasim 'Ali Khan, [and] Asp Julab Sistani, governor of that pargana, a donkey of a fellow, recognizing in their mode of action in the jungle signs of flight, with a number of ruffians and whole posse comitatus, came and seized both of them. Then he sent the news to the people of Sayyid Mahmud Barha, who happened to be in the neighbourhood. The latter appointed a number of his sons, and friends, to accompany them, and sent them with every mark of honour and respect to Agra. The Emperor commanded a number of those about his person to meet them, and bring them to his presence. Then at his own request he reinstated the Khan Khanan in his office of Premier under even better conditions than before. So the Khan Khanan, in conjunction with Shihab Khan and Khwajah Jahan, continued to conduct public affairs.

78.2.7

In this year Mir Muhammad Khan Atkah, surnamed Khan Kalan, went with a considerable force to the aid of Kamal Khan G'hakkar into the territory of the G'hakkars, and after a battle took prisoner Sultan Adam the paternal uncle of Kamal Khan, who has been already mentioned. His son, Lashkari by name, fled to Kashmir, and was afterwards captured, and both father and son died a natural death. Then the whole district was entrusted to Kamal Khan, and he hastened to do homage to the Emperor at Agra.

78.2.8

One day the Emperor made a great feast, and Khan Kalan wished to present a qasidah, which in his vanity he had called ghazza [splendid], in the presence of the Amirs and nobles and great poets; As soon as he had recited the first line of the first couplet as follows: — “Thanks be to God that I have returned After conquering the G’hakkar” — suddenly ‘Abd-ul-Malik Khan, his relative, (while the Emperor was driving all his attention to the qagulah, which was in fact the cause of the issue of the invitations, and in return for which Khan Kalan expected a great gift), came forward and shouted out “My Khan you ought to have said we returned, for there were other expectants besides yourself.” At which the whole company fell on the back of their heads with laughter. Then Khan Kalan threw his turban on the ground and exclaimed “My Liege ! satisfaction from this little incapable, who has marred the results of all my labour !” And one of the witticisms of the time is this verse which ‘Abd-ul-Malik made for his signet ring : — “When you increase ‘Abd by Malik You must put Alif Lam between.” And Mulla Shiri, the well-known Hindu poet, has a qasidah of eulogy and satyr dedicated to him : and this is one of the couplets in it : — “If a rustic confront you, get out of his way, For you are a gentleman, and ought not to confront a rustic.”

78.3.1

In this year Maulana ‘Ala-’ud-din Lari, author of notes in explanation of the ‘Aqa'id-i (P. 56) nasafi ,” came from the Khan Zaman’s to Agra, and applied himself to the study of the sciences, and founded a school of worthless persons, the date of the foundation of which is given by the words Madrasah-e Khas “A school of the worthless.” Then he went on a pilgrimage, and from that journey he travelled to the other world (God’s mercy be upon him !). In this year the affairs of Kabul fell into confusion, and several Governors, becoming marks for the arrows of promotion, and then of disgrace, in a short space of time felt the effects of the ups and downs of fortune. Haidar Muhammad Khan, Akhtah-begi, on his coming to Hindustan from his own quarter, had been promoted to the government of Kabul. The Khan Khanan, Mun‘im Khan, on account of the bad disposition of Haidar Khan, now wrote for his own son Ghani Khan to come, and then appointed him to supersede Haidar Khan. But Ghani Khan, through his depravity, followed in the footsteps of Haidar Muhammad Khan, and committed many discreditable actions. For instance, without any cause he imprisoned Tolak Khan Quchin, who was one of the chief Amirs. But he in turn fell into his hands, and experienced the lash of the hemistich:— “The drink, that thou givest other, thou thyself shalt drink.”

78.3.2

When with a hundred strategems Ghani Khan effected his escape, and, breaking his word, and oath, brought a considerable force to bear against Tolak Khan, who without waiting to fight made for Hindustan: then Mah Jujak Begum, (mother of Mirza Muhammad Hakim, the son of the Emperor Humayun, who was at that time ten years of age), with the concurrence of Shah Wali Beg Atkah, and Faza’il Beg the Blind, brother of Mun‘im Khan, whose eyes Mirza Kamran had put out, and his son Abu-l-Fath Beg, closed the fort of Kabul against Ghani Khan. So he was compelled to go to Hindustan, and, on account of his undutifulness towards his father, being unable to find road or way, fled, as an exile and wanderer, to Jounpur, until at last he escaped from the disgrace of existence. Now the afore-mentioned Faza’il Beg was the Begum’s lieutenant, and his son Abu-l-Fath Beg acted as his deputy, and they by combined tyranny helped themselves to good fiefs, and put off the Prince’s suite with inferior ones. Shah Wali Atkah not being able to stand this, with the assistance of ‘Ali Muhammad Asp (who is now on the list of the Emperor’s Courtiers), and by the Begum’s orders, one night made an end of Abu-l-Fath while he was drunk. On which, as his father was making for Hazarah with his goods and chattels, suddenly the servants of the prince went after him and sent him to his son. Then Shah Wali Beg with the Begum’s permission assumed the management of affairs, and gave himself the title of ‘Adil Shah.

78.3.3

On account of these things the Emperor sent Mun‘im Khan, with some Amirs, to undertake the guardianship of the Prince, and the government of Kabul. Then the Begum Mah Jujak taking the Prince with her went with the whole of the forces of Kabul to Jalalabad intending to offer resistance. Mun‘im Khan and all of the auxiliary Amirs, among whose number were Muhammad Quli Khan Barlas and Hasan Khan brother of Shihab Khan, on the first attack met with a severe repulse, and giving his retinue to the wind turned his face towards the Court in such a plight as may no one see [again] ! After this victory the Begum on a suspicion of treachery sent Shah Wali to the world of non-existence : — " A partridge eat an ant, a hawk came and asked satisfaction of the partridge, Afterwards an eagle came, and did the same by the hawk, A hunter shot an arrow at him, and took his life, The rolling sphere one day brings down dust on the hunter.”

78.3.4

When Shāh Abu-l-Ma‘ālī returned from Mekka he went towards the Court. Suddenly near Jalwar, at the instigation of Mīrzā Sharaf-ud-dīn Husain, (P. 58) he took to rebellion, and went about laying his hands on everything he came across. This Mīrzā Sharaf-ud-dīn Husain had at this time fled from Agra, and Husain Qulī Khān, Qāḍīk Muḥammad Khān, and others had been sent in pursuit of him, as will be mentioned shortly, if God (He is exalted !) will. Then Ismā‘īl Qulī Khān and Aḥmad Beg and Iskandar Beg, relatives of Husain Qulī Khān, went in pursuit of Abu-’l-Ma‘ālī, who entered the fortress of Narnoul, and, seizing the treasures of that place, distributed them amongst his own party. And after that his brother Khānzādah (whom they also called “king of libertines”) was captured in the confines of Narnoul by Muḥammad Qāḍīk Khān and Ismā‘īl Qulī Khān, who went in pursuit of him. So, being helpless, he turned from Hindūstān and went towards Kābul. And coming into the district of the Panjāb by the jungle-side, with the concurrence of their attendants, he killed Iskandar Bēg and Aḥmad Bēg, who had got separated from the Amīrs, and then wrote a petition and sent it to the Begum Māh Jūjak Begum, mother of Mīrzā Muḥammad Ḥakīm. It contained professions of regard for the late Emperor, and of the sincerity of his own fidelity, and in the beginning of it the following couplet was written :—

78.3.5

“ We are not come to this door, for the sake of pomp and grandeur, We are come here as a refuge from the evil of circumstances.” The Begum wrote in answer to him : — “ Show kindness and alight, for the house is thy house.” He married the Begum’s little daughter; and then, assuming the management of affairs, at the instigation of some conspirators, such as Shukūn son of Qarāchah Khān and others, slew the helpless Bēgum, and martyred Haidar Qāsim Kohbar, who for some time had been Shāh Walī Beg’s successor as [the Mirzā’s] irresponsible lieutenant. His brother Muhammad Qāsim Kohbar he imprisoned. And when a considerable body of men bound on their girdles to avenge the Bēgum, and punish him, a savage fight took place within the fortress of Kābul, in which he drove them out. And Muhammad Qāsim, having effected his escape, went to Badakhshān, and instigated Mirzā Sulaimān to expel Shāh Abū-l-Ma‘ālī; Mirzā Muhammad Hakīm, also, sent some of his people to urge him to come: as will appear later on. In this year Mirzā Sharaf-ud-dīn Husain — who is of the fourth generation from his Reverence: — "He, who is acquainted with the Freedom of God, Is the Lord of the Free, (though) the Servant of God": — after the return from Mekka of his illustrious father Khwājah Mu‘īn-ud-dīn (son of Khwājah Khāvand, son of Khwājah Yahyā, son of Khwājah Ahrār, God rest their souls!), and after his father’s receiving all honours went from Nāgor to Āgra the metropolis.

78.3.6

And through the baseness of some envious persons (may their names and marks be blotted out from the page of the world!), without any apparent reason conceiving a suspicion, he went off towards Nāgor. Then the Emperor sent Çādiq Muhammad Khān, and a body of men, together with Husain Qulī Khān in pursuit of him, with instructions to try first conciliatory measures, and, if those failed, to extirpate him. Then he, handing over the empty fortress of Ajmīr to Tār Khān Dīwānah, hastened to Nāgor. But Dīwānah deserted the fortress, and went and followed his principal. Then Mirzā Sharaf-ud-dīn, having meet with Shāh Abū-l-Ma‘ālī at Jalor (who was passing by on his road from Mekka to the Court), they so arranged matters together, that Shah Abu-l-Ma‘ali should go against the people of Husain Quli Khan, who were at Hajipur, and passing that way, should bring Mirza Muhammad Hakim from Kabul, while Mirza Sharaf-ud-din should do what he could [to prevent rebellion] where he was. But Shah Abu-l-Ma‘ali, on hearing the news of the pursuit of Sadiq Muhammad Khan and the other Amirs, turned aside and betook himself to Narnoul, where Mir Gesu was governor. Him he made prisoner, but not meeting with any further success, except being able to seize some gold, since he saw the way to the Panjab and Kabul open to him, he pursued his original design. And Ahmad Beg and Iskander Beg, separating from the army of Sadiq Muhammad Khan and Ismail Quli Khan, went after him without delay, and overtook him.

78.3.7

And a body of the servants of Mirza Sharaf-ud-din Husain, whom these two leaders had attached to their cause and perfectly trusted, sent a rascal named Zaminah Quli to Shah Abu-l-Ma‘ali in great haste, with a message to the effect that if he would remain at a certain place, they would make an end of these two leaders as soon as ever they arrived: — “You may ascertain in one day the attainments of a man, Up to what point on the ladder of sciences he has reached; But be not confident as to his heart, and be not deceived, For the wickedness of the heart may remain unknown for years.”

78.4.1

When they drew near, Shah Abu-l-Ma‘ali on the one side, and these domestic enemies on the other, sprang out of ambush, and brought both the Amirs under the pitiless sword. And their old retainers, when they saw what had taken place, fled like frightened deer or wild animals. When news of this came to the Emperor, he happened to be enjoying himself hunting in the neighbourhood of Mat’hura. Nevertheless he marched at once towards Dihli with the intention of quelling the disturbance. And it was at that place that his Majesty’s intention of connecting himself by marriage with the nobles of (P. 61) Dihli was first broached, and Qawwals and eunuchs were sent into the harems for the purpose of selecting daughters of the nobles, and of investigating their condition. And a great terror fell upon the city. Now it was the suggestions of Shaikh Badah, and Lahrah, lords of Agra, which set in motion this train of events. The circumstances are as follows: A widowed daughter-in-law of Shaikh Badah, Fatimah by name (though unworthy of such an honourable appellation), through evil passions and pride of life, which bear the fruits of wantonness, by the intervention of her tire-women lived in adultery with Baqi Khan, brother of Buzurg Adham Khan, whose house was near hers. And this adultery was afterwards dragged into a marriage. She used to bring with her to festive gatherings, another daughter-in-law of Shaikh Badah, who had a husband living, whose name was ‘Abd-ul-Wasi‘.

78.4.2

And the story of the pious cat, which is told in the beginning of the Anwar-i-Sohaili, came true. Now this woman, whose husband was still living, was wonderfully beautiful, and altogether a charming wife without a peer. One day it chanced that the eyes of the Emperor fell upon her, and so he sent to the Shaikh a proposal of union, and held out hopes to the husband. For it is a law of the Moghul Emperors that, if the Emperor cast his eye with desire on any woman, the husband is bound to divorce her, as is shown in the story of Sultan Abu Said and Mir Choban and his son Damashq Khwajah. Then 'Abd-ul-Wasi', reading the verse: "God’s earth is wide": — > “To a master of the world the world is not narrow” bound three divorces in the corner of the skirt of his wife, and went to the city of Bidar in the kingdom of the Dakkan, and so was lost sight of; and that virtuous lady entered the Imperial Haram. Then Fatimah, at the instigation of her own father-in-law urged that the Emperor should become connected in marriage with other nobles also of Agra and Dihli, that the relation of equality [between the different families] being manifested, any necessity for unreasonable preference might be avoided.

78.4.3

At this time, when one day the Emperor was walking and came near the Madrasah-e Begum, a slave named Fulad, whom Mirza Sharaf-ud-din Husain, when he fled and went to Makka, had set free, shot an arrow at him from the top of the balcony of the Madrasah, which happily did no more than graze his skin. When the full significance of this incident was made known to the Emperor by supernatural admonition and the miracles of the Pirs of Dihli, he gave up his intention. The Emperor ordered the wretched man to be brought to his deserts at once, although some of the Amirs wished him to delay a little until the affairs should be investigated, with a view to discovering what persons were implicated in the conspiracy. His Majesty went on horseback to the fortress, and there the physicians applied themselves to his cure, so that in a short time he was healed of his wound, and mounting his royal litter went to A'gra.

78.4.4

On the 15th of the month Jumada-s-sani of the year 970 the Emperor returned to the metropolis. In this year also took place the death of Shah Abu-l-Ma‘ali in Kabul. The circumstances are as follows. After the tragic end of the Begum, the mother of Mirza Muhammad Hakim, Muhammad Qasim Kohbar fled to Mirza Sulaiman in Badakhshan. Then the Mirza, with his wife, who is known as Wali Na'mat, brought a large force against Shah Abu-l-Ma'ali, who, in his turn taking with him Mirza Muhammad Hakim, kindled the flames of war on the banks of the river Ghorband. The right wing of the Kabulees was repulsed by the left wing of the Badakhshees, and Shah Abu-l-Ma‘ali, leaving Mirza Muhammad Hakim to oppose Sulaiman Mirza, (P. 63) hastened to the support of his broken line. But while he was gone Mirza Muhammad Hakim, with the concurrence of his followers, crossed the river and went over to Mirza Sulaiman. Then Abu-l-Ma‘ali, having now no further power of resistance, took to flight. Near the village of Jarikaran he fell into the hands of Sulaiman Mirza’s men, who has gone in pursuit of him, and was made prisoner. They brought him to Sulaiman Mirza at Kabul. Sulaiman Mirza sent him at once bound, and with his hands tied behind his neck, to Muhammad Hakim Mirza, who ordered him to be strangled. This event took place on the evening of the 17th of the blessed month of Ramzan in the year nine hundred and seventy (970).

78.4.5

After this victory Mirza Sulaiman sent for his daughter from Badakhshan and gave her in marriage to Mirza Muhammad Hakim, And when he had appointed one Ummāl ‘Alī, a trusty follower, as administrator of the Mīrzā’s affairs, he returned to Badakhshan. In this year Jamāl Khān, a follower of ‘Adalī, had given up the fort of Chunhar to Fattū (another of ‘Adalī’s followers), whose fame had reached the Imperial Court. When the latter had sent a petition to Court (offering to surrender the fort), Shaikh Muhammad Ghous (of whom Fattū was a devoted disciple), and Āṣaf Khān (who is the same as Khwājah ‘Abd-ul-Majīd Haravī) went and took peaceful possession of the place. They committed the fort to the guardianship of Hasam Khān Turkamān, and sent Fattū to do homage to the Emperor, by whom he was received with all honour. About this time took place the death of Shaikh Muhammad Ghous. While at Gujrāt he had by means of inducements and incitements brought the Emperor, at the beginning of his reign, entirely under his influence as a teacher, but when the truth of matters was fully enquired into, he was obliged to flee with all speed. And Mullā Ismā‘īl ‘Atā-ī Mu‘ammā-ī, one of the Shaik’s trusty friends and disciples (Be on him what may!) found the date in these words: Bandah-e Khudā Shud, “The Lord’s servant is no more.”

78.4.6

While the compiler of this Muntakhab was at Āgra occupied in acquiring the usual branches of knowledge, the Shaikh came in the dress of a Faqīr, with great display and unutterable dignity, and his fame filled the universe. I wished to pay my respects to him, but when I found that he rose up to do honour to Hindūs, I felt obliged to forego the pleasure. But one day I saw him riding through the bazaar in Āgra. A great crowd accompanied him, before and behind, and to return their salutations, and humble gestures, he was obliged continually to bow on every side, so that he had not a moment’s leisure to sit upright in his saddle. Although he was 80 years of age a wonderful freshness, and remarkably fine colour, were observable in his complexion (God be merciful unto him!). On the 26th of the blessed month of Ramzan of this year my most venerable maternal grandfather died at Basawar, I received this news at Sansawan, a dependency of Sambhal. Fazil-i Jahan “Excellent one of the world” gives the date. Since I was indebted to him for instruction in several things, besides some of the Arab sciences, and he deserved greatly the respect of men of science, I experienced much distress and sorrow from this event, and it reopened the wound occasioned by the recent death of my valued father. This verse of Amir Khusru (Upon him be mercy !) occurred to my mind: — “A sword passed on my head, my heart remained two halves, A sea of blood flowed, a unique pearl remained.”

78.4.7

In the course of the year succeeding these events utter confusion seized my [usually] placid mind, and mundane grief, from which it was fleeing, suddenly came on me with grim mirth, and compassed my path. Then the inner meaning of the words “Cast thyself in it upon me” became evident and the words of my late father, which he used often to repeat, were verified, viz., “This thy clamour and confusion endures as long as I am in the bonds of life ; but, when I am no more, they will see how unshackled thou wilt live, and trample upon the world and all that therein is:” — “The world is a house of mourning : what is hidden? A sorrow-stricken one like myself : what is certain ? Mourning became two, my sorrow became double : O help ! For my mourning is become double. It is unjust that there should be two scars on such an one as me ! One light is enough for one candle-stick, One head cannot wear two veils, One breast cannot bear two burdens.”

78.5.1

In this year I‘timad Khan, chief eunuch of Aslim Shah, obtained the highest consideration in the haram, and even in state matters became the Sovereign’s confidant. He showed an enterprise, and economy, such as was never before exhibited, and the monetary matters of the Divan became more settled. He was in his turn succeeded by Todarmal. And during the time of the influence of Maham Ankah, and the Bēgum, and I‘timad Khan the chief eunuch (who was a man of sense and discretion), Mir ‘Abd-ul-Hayy aptly quoted the following tradition from the Nahj-ul-balaghat which is attributed to Amir (may God accept him !), but others attribute it to that noble paragon the late ‘Alam-ul-huda’ of Baghdad, “He said (Peace be upon him !) “A time will come on men, when none will become favourites but profligates, and none be thought witty but the obscene, and none thought weak but the just : when they shall account the alms a heavy imposition, and the bond of relationship a reproach, and the service of God shall be a weariness unto them, and then the government shall be by the counsel of women, and the rule of boys, and the management of eunuchs.” From this event to the time of emancipation a whole age passed ! “Ah what a difference ’tis between What now is and what has been.”

78.5.2

In the year 971 Khwajah Muzaffar ‘Ali Turbati received the title of Khan, and was made Minister of Finance, and they found Zālim “oppressor” to give the date. Meanwhile day by day a rivalry in matters general and particular went on between the Raja and him. And a certain wit adapted the old verse, (p. 66) : — “A dog of a Cashi is better than a Çifahani, Although a dog is a hundred times better than a Cashi” in the following manner : — “A dog of a Raja is better than Muzaffar Khan Although a dog is a hundred times better than a Raja.” When the Amirs complained of the Raja to the Emperor, and requested his dismissal, he returned answer “Every one of you has a Hindu to manage his private affairs. Suppose we too have a Hindu, why should harm come of it?” And a foolish fellow invented the following jewellers-posie concerning the Raja:— “He who of Indian affairs made a mull Was the Raja of Rajas Todarmal.” In this year Qazi Lai, the wittiest of all good fellows and boon-companions, was sent for from the town of Baran under some pretext or other, and delivered up to punishment. The words Qazi Lai give the date.

78.5.3

In this year Ghazi Khan Tannuri, one of the great Amirs of ‘Adali, who had been for some time at the Court, once more took to flight and went to Hatiyak. In the neighbourhood of Gadha he brought a considerable force to bear against A‘çaf Khan and gave battle. He was slain on the battle-field, and A‘çaf Khan, having it now all his own way, marched against the district of Gadha-Katangah. This district at that time contained 70,000 inhabited villages, and its metropolis was the fortress of Choura-gadh. But in former times the metropolis had been the fortress of Hoshang-abad, which was built by Sultan Hoshang Ghori king of Malwa. Rani Durgavati by name, a lady of great loveliness and grace, and in the prime of beauty, who held the government of the place, came against him with 20,000 horse and foot, and 700 powerful elephants, and fought an obstinately contested battle. Many valiant souls on either side, after striving and struggling beyond all limit or measure, at a message from some arrow or pitiless sword, vacated their bodies. An arrow hit the queen in a mortal part, and when she was to the point of death, she signed to her elephant-driver to put an end to her agony. Nevertheless the tricks of her bad luck did not her from ruffians. Ah yes!— “Every foul fetid beast Finds his foul fetid feast;” [and again]: “A Christian’s well may not be pure, it’s true: ’Twill do to wash the carcass of a Jew!”

78.5.4

Aṣaf Khān marched against Choura-gaṛh, and the son of the aforesaid queen, after fighting for his life, joined the queen. So much treasure fell into the hands of Aṣaf Khān and his soldiery, that the Creator alone is competent to compute its amount. On the strength of this wealth Aṣaf Khān set up the pretensions of a Qārūn and a Shadād, until eventually he went under-ground:— “Though thy corn and wealth be ne’er so great, All thy coffers full, thy barns be sate; Boast not! on the Judgment-day thou’lt find, Poisonous serpents round thy wealth entwined.” On the 12th of the month Zī-qa‘dah of this year, the Emperor went on an elephant-hunt towards Narwar, and after taking many elephants by means of wonderful contrivances, even in the midst of the rainy season, passing by Sārang-pur in the country of Mālwa, at the end of the month Zī-hijjah he encamped in that district. And ‘Abd-ullah Khān Uzbek, by reason of some defalcations of which he had been guilty, withdrew his family from Mandū, and took the road for Gujrāt. And, for all that Muqīm Khān (who on that march received the title of Shujā‘at Khān) went to him and offered conciliatory measures seasoned with good advice, but 'Abd-ullah Khan would not accept them ;— "If a place to take it thou canst find, Thy counsel, may be, it will take; But what mark, if the ear of the mind Is dull, can eloquence then make?"

78.5.5

'Abd-ullah Khan for a short time made a stand at Harawal, but when news of the approach of the Imperial cavalcade reached him, he plundered to the force of circumstances the greater part of his followers and family, and children and chattels, and sending before him only what was absolutely necessary, by a hundred stratagems managed to reach Gujrat. There he took refuge with Chingiz Khan, a dependent of Sultan Mahmud of Gujrat, who had succeeded Sultan Mahmud in the government of that province, and had become possessed of great power. The Imperial army went in pursuit of him as far as the confines of Gujrat, and throwing his haram retinue into confusion, and made them prisoners, sent them to the Emperor. The remainder became a prey to their enemies, the countrymen and landowners. Now the state of civil life in Gujrat in the time of Chingiz Khan, they describe as such as it had been during the reign of former kings; and the dissemination of learning and excellence was such, as to exceed all imagination; and any soldier or traveller or stranger who came and had an interview or chose to enter his service, had no further need of begging, nor of the patronage of any one else. And they say that every day he gave away among his people five or six dresses of honour from his private wardrobe, each single dress being never worth less than 70 or 80, at any ashrafi.

78.5.6

And one of his liberal actions was this, that one day he went out with his courtiers, 'Abd-ullah Khan Uzbek being of the number, and on this occasion several vessels full of fine stuffs and precious jewels were brought before him. no sooner had he seen them, than he gave them up to 'Abd-ulla Khan Uzbek. And another instance of Chingiz Khan's liberality is the following: Mir 'Arif Safavi Husaini (who now holds the gift of dominion over Jims) posted [bags of tankahs to give away to people]. Now it is famous [that he had received all these treasures and hoards from Chingiz Khan, and that all the money he gave away bore the stamp of [Mubarak Shah] (but God knows!). Then Miran Mubarak Shah of Burhanpur sent ambassadors, who accepted his homage. And I'timad Khan accompanied them, brought the daughter of [Miran with suitable gifts and presents to the Court. And] one of the Amirs of the Deccan came and did homage to the Emperor. And in the month of Muharram of the year nine hundred and seventy-two (972) the Emperor went from Mandu to Narwar. He appointed Qazi Bahadur Khan to the government of that district, and himself went hunting [in the direction of Barodah and Gwalior] and in the month of Rabi'ul-awwal returned to his capital. [Twins, Hasan and Husain by name, were in this year born of one of his wives, but in the course of one month went to the other world.]

78.5.7

[In this] year the building of the city of Nagarchein took place, and a great one of the nobles, at the time of the composition [of this history] ordered me to compose some lines, which I here insert without alteration: When the Architect of the workshop of invention, through the excellence of His plans, suggested to the lofty thought of the King, who is a builder of the metropolis of [the world, that he should make a foundation on the site of that shrine of Hind, the] route went [...] to Gwalior [...]

78.6.1

“The world-upholder, the world to hold, One place to uproot, and then another sow; He should make resting-places for the glorious imperial cavalcade, by graciously building at every stage, and on every spot of delight;” whole the air of the place was temperate, its flowers attractive, its water sweet, and its plains were level — and what choice was there for cool spots, and pleasant dwellings, and fragrant resting-places, and sweet waters, with a view to preservation of, thrift of bodily health, and with a view to the possibility of the spiritual condition of the soul, all of which may possibly conduce to the knowledge and service of God, are of the number of the necessaries of existence;

78.6.2

and especially at a time when suitable royal occupations, such as exercise and hunting, were therein involved — for these reasons, in this year of happy augury, after his return from his journey to Malwah, when the friends of the empire were victorious, and the enemies of the kingdom had been disappointed, by the light of a genius lofty in its aims, and impression of a mind world-adorning, it being his pleasure to make the place called G’hrawali (which is a new hunting ground, and in respect of the excellence of its water, and the pleasantness of its air, has over a host of places a superiority and a perfect excellence) the camping-place of his imperial host, and the encampment of his ever-enduring prosperity, and when he had gained repose for his heaven-inspired mind from the annoyances incidental to city-life, he spent his felicity-marked moments, sometimes in hawking, sometimes in racing Arabian dogs, and sometimes in other chase of various kinds;

78.6.3

and, accepting the building of deep-seated foundations as an omen of the duration of the imperial dynasty of his undecaying Sultanate, and as a presage of his ever-increasing pomp and state, his all-penetrating firman was issued, that all who obtained the favour of being near his person, and were deemed worthy of the sight of his court, should built for themselves in that happy place, lofty palaces and pompous habitations, and in a short time that waste, solitary valley under the ray of the favour of his Gamliel-like shadow of the divinity, became the mole on the new bridal-cheek he made and received the name of Nagar-chīn, which is the Hindūstānī for the Persian Amān-ābād, “Security’s-abode”:— “Praise to God! that picture, which the heart desired, Issued forth from the invisible behind the curtain of felicity.” And it is one of the traditional wonders of the world, that of that city and edifice not a trace now is left, so that its site is become a level plain—“Profit then by this example ye who are men of insight!” as the author of the Qāmūs has said: “Of seven or eight cities, called Manṣūrah, or Manṣūriyyah, built by a mighty king, or monarch of pomp in their time, at this time not one is inhabited.” “Will they not journey through the land, and observe what has been the end of those who were before them?”

78.6.4

In this year, or in the year preceding which is perhaps more correct, the Emperor sent to the town of Andan-Karnāl for Shaikh ‘Abd-ul-nabī, the traditionist, grandson of Shaikh ‘Abd-ul-Qudūs of Gangōh, who is one of the greatest Shaikhs of Hind, and made him Chief Çadr; in order that in conjunction with Muẓaffar Khān, he might pass pishkash. Soon after he acquired such absolute powers, that he conferred on deserving people whole worlds of subsistence allowances, lands, and pensions, so much so that if the bounty of all the former kings of Hind were thrown into one scale, and the liberality of this age into the other, yet this would p with a large force Mirza Sulaiman pursued him. But when Mirza Muhammad Hakim reached the banks of the Nilab he wrote letters to the Court, and Mirza Sulaiman leaving Qambar, one of his followers, with a body of men at Jallalabad, went from Peshawar to Kabul. In accordance with a command received all the Amirs of the Panjab (such as Muhammad Quli Khan Birlas, and Atkah Khan, with the whole Atkah-clan, and Mahdi Qasim Khan, and Kamal Khan Gak’har) joined Mirza Muhammad Hakim, and having given Qambar with 150 or 200 persons (who were holding Jalalabad) as prey to the sword, sent Qambar’s head, together with news of the victory, to Paiq Qaqshal at Kabul. Mirza Sulaiman turned the face of flight towards Badakhshan.

78.6.5

Mirza Hakim came to Kabul, and Khan-i-Kalan remained in office as governor to Mirza Muhammad Hakim, and the remaining Amirs returned to their own jagirs. After some time Mirza Muhammad Hakim, without the permission of the Khan-i-Kalan, gave his own sister, the widow of Shah Abu-l-Ma’ali, in marriage to Khwajah Hasan Naqshbandi, one of the sons of Khwajah Naqshband: “Leave the man For Destiny is a servant, who will avenge you.” And in this year Mirza Sulaiman for the third time came to Kabul. And the reason for his coming was this: when Shah Abu-l-Ma’ali was defeated, and Mirza Muhammad Hakim had fled, just before he went away again Mirza Sulaiman gave the greater part of the district of Kabul in jagir to his own soldiers, and so [by this diminution of his revenue] the affairs of Mirza Hakim and his people became embarrassed. So they on some pretext or other turned Mirza Sulaiman’s Badakhshis out of Kabul. So In this year Shaikh-ul-Islam Fathpuri Chishti, who in the year nine hundred and seventy-one (971), on his return from Mekkah and Madinah honoured Badaun with his presence, and wrote from that place a letter in Arabic to the Author of this history (as will be related in its proper place, if God, He is exalted! will), laid the foundation of the building of a new monastry, the like of which cannot be shown in the whole of the inhabited world. The following is a mnemosynon for the date:—

78.6.6

“Shaikh-ul-Islam, the leader of mankind, (May God exalt his sublime power!) When he came from Madinah to Hind, That renowned Depository of Spiritual-direction, From his auspicious advent Hind Found anew a happy fortune. Take a certain letter and subtract it From Shaikh-ul-Islam, to find the date.” and another like unto it:— “Shaikh-ul-Islam, the perfect saint, That breath of Messias, that footstep of Elias, A flash from whose forehead was a glimpse of Eternity, A beam from whose face was the light of Eternity, When from Madinah he turned to Hind, That breath of Messias, that footstep of Elias, Reckon a letter and reckon not a letter From Khair-ul-maqdam, to find the date”. This monastry, having taken 7 years to complete, vaunted itself over the seven heavens. And about this time the Mahall-i-Bengali in Agrah, and another lofty palace, were completed; and Qasim Arsalan made this mnemosynon;— "When, for his pleasure, the King of fair countenance Ordered the building of the two palaces of auspicious mark, The date of the one came out from 'Ishrat, Khanah-e Padshahi was the date of the other."

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