On Monday,1 the 27th Rabīʿu-l-āk͟hir, A.H. 1030 (10 March, 1621), the sun that bestows bounty on the world lit up the abode of fortune of Aries with his world-illuminating light, and gladdened the world and its inhabitants. The sixteenth year of the reign of this suppliant at the throne of Allah commenced with gladness and victory, and at the auspicious hour and blessed time I sat on the throne of success in the capital of Agra. On this joy-enhancing day my fortunate son S͟hahriyār lifted up his head with the honour of the mansab of 8,000 and 4,000 horse. My revered father bestowed, for the first time, this mansab2 on my brothers. It is hoped that in the shadow of my education and in carrying out my pleasure, he may reach the extreme of life and prosperity. On this day Bāqir K. arrayed his men and passed them before me in order. The great Bakhshis recorded (the number as) 1,000 horse and 2,000 foot, and reported to me. Having promoted him to the mansab of 2,000 personal and 1,000 horse, I entrusted the duties of faujdār of Agra to him.

On Wednesday, together with the ladies seated in a boat, I went to the Nūr-afs͟hān garden, and rested there at night. As the garden belongs to the establishment of Nūr Jahān B., on Thursday, the 4th, she held the royal3 entertainment and presented great offerings. Of jewels, jewelled ornaments, and all sorts of precious goods, I selected what I approved of, of the value of Rs. 100,000. During these days, every day after midday I embarked in a boat, and went to Samonagar, 4 koss distant from the city, for sport, returning to the palace at night. Sending Rāja Sārang Deo to my prosperous son S͟hāh Parwīz, I sent with him a special dress of honour, with a jewelled belt, which contained a sapphire4 and several rubies. As I had given Behar to that son in the place of Muqarrab K., I started off a sazāwul to conduct him from Allahabad to Behar. Mīr Zāhid,5 son-in-law of Muz̤affar K., having come from Thatta, waited on me. As Mīr ʿAẓudu-d-daula6 had become very old and decrepit, he could not carry out the duties of the camp and his jagir. I released him from the trouble of service and active work. I ordered that he should receive Rs. 4,000 every month out of the public treasury, and living at ease and in comfort at Agra or Lahore, or wherever he wished, should employ himself in prayers for my increased life and welfare.

On the 9th Farwardīn the offering of Iʿtibār K. was laid before me. Of jewels, cloths, etc., the value of Rs. 70,000, was accepted, and I returned the remainder to him. Muḥibb ʿAlī and Āqā Beg, envoys of the ruler of Persia, presented twenty-four horses, two mules, three camels, seven greyhounds (sag-i-tāzī), twenty-seven pieces (t̤āq) of brocade, a s͟hamāma7 of ambergris, two pairs of carpets, and two namad takya8 (woollen coverlets). Two mares with foals that my brother had sent with them were also brought before me.

On Thursday, at the request of Āṣaf K., I went to his house with the ladies. Having prepared a grand entertainment, he submitted to me many delicate gems and wonders in cloths, and rare gifts. Choosing out of these to the value of Rs. 130,000, I gave the rest to him. Mukarram K., governor of Orissa, sent by way of offering thirty-two elephants, male and female, and these had the honour of being accepted. At this time I saw a wild ass9 (gūr-k͟har), exceedingly strange in appearance, exactly like a lion. From the tip of the nose to the end of the tail, and from the point of the ear to the top of the hoof, black markings, large or small, suitable to their position, were seen on it. Round the eyes there was an exceedingly fine black line. One might say the painter of fate, with a strange brush, had left it on the page of the world. As it was strange, some people imagined that it had been coloured. After minute inquiry into the truth, it became known that the Lord of the world was the Creator thereof. As it was a rarity, it was included among the royal gifts sent to my brother S͟hāh ʿAbbās. Bahādur K. Uzbeg had sent as an offering some tipchāq horses and cloth stuffs from ʿIrāq, and they were produced before me. Dresses of honour for the winter were sent for Ibrāhīm K. Fatḥ-jang and the Amirs of Bengal by Mūmin S͟hīrāzī. On the 15th the offering of Ṣādiq K. was produced. It was of all sorts. Having taken what was worth Rs. 15,000, I gave the remainder to him. Fāẓil K. on this day also gave an offering according to his condition. Of this a trifle was taken. On Thursday (19th Farwardīn) the feast of the culmination was held, and when two watches and one g͟haṛī of the day had passed, I took my seat on the throne. According to the request of Madār-ul-mulk Iʿtimādu-d-daula, the feast of the culmination was held in his house. He presented a remarkable offering of rare and choice things from all countries. Altogether I took the value of Rs. 138,000. On this day I gave Zambil Beg, the ambassador, a muhar10 equal to 200 tolas in weight. At this time Ibrāhīm K. had sent some eunuchs from Bengal. One of these was a hermaphrodite. Among the offerings of the above-mentioned were two boats made in Bengal, of a very pleasant shape, on the decoration of which a sum of Rs. 10,000 had been expended. They were really kingly boats. Having made S͟haik͟h Qāsim K. governor of Allahabad, I honoured him with the title of Muḥtas͟him K. and the mansab of 5,000, and gave an order that the Diwans should give him an increase to his jagir out of the unappropriated (maḥāll-i-ghair-i-ʿamalī) estates. Rāja S͟hyām Singh, Zamindar of Srīnagar (in Garhwāl) was given a horse and an elephant.

At this time it was reported to me that Yūsuf K., s. Ḥusain K.,11 had died in the victorious army of the Deccan a sudden death. The report said that when he was at his jagir he had become so fat that he got out of breath with the least exertion. One day when he was paying his respects to K͟hurram, in coming and going his breathing12 became difficult. When a dress of honour was given him, in putting it on and saluting he became helpless, and a trembling affected all his limbs, and with a hundred labours and exertions he saluted and stumbled out and fell under the shelter of the tent enclosure, and became unconscious. His servants placed him in a palanquin, and took him home, and as he arrived, the messenger of death came also. He received his command, and left his heavy lump of earth in the perishable dustbin. On 1st Urdībihis͟ht, I gave a special dagger to Zambil Beg, the ambassador. On the 4th of the same month the feast of the kār-i-khair (consummation of marriage) of my son S͟hahriyār increased the joy of my heart. The Ḥinna-bandī (putting on henna) assembly took place in the palace of Maryamu-z-zamānī. The feast of the nikāḥ (marriage) was held in the house of Iʿtimādu-d-daula. I myself went there with the ladies and adorned the feast of joy. After seven gharis of night had passed, on Friday13 the marriage took place with rejoicings. I hope that it will be propitious to this daily-increasing State. On Tuesday, the 19th, in the Nūr-afs͟hān garden, I presented my son S͟hahriyār with a jewelled chārqab (coat), with a turban and waist-belt (kamar-band), and two horses, one an ʿIrāqī, with a gold saddle, and the other a Turkī, with an embroidered saddle.

In these days S͟hāh S͟hujāʿ had an eruption so violent that water would not go down his throat, and his life was despaired of. As it had been recorded in his father’s horoscope that his son would die this year, all the astrologers were unanimous that he would not live, but Jotik Rāy said, on the contrary, that the dust of calamity would not settle on the skirt of his life. I asked: “By what proof?” He said that in the horoscope of my destiny it was recorded that in this year no distress or trouble would find its way to the royal mind from any road, and as I had a great affection for the child, it behoved that no calamity should happen to him, and some other child would die. It came to pass as he said, and he carried his life out of this deadly place, and a son that he (S͟hāh Jahān) had by the daughter of S͟hāh-nawāz K., died at Burhanpur. Besides this, many of Jotik Rāy’s judgments (aḥkām) turned out correct. This is not without strangeness, and it is therefore recorded in these memoirs. I accordingly ordered him (Jotik Rāy) to be weighed against money and the weight came to Rs. 6,500. This was given him as a reward.

Muḥammad Ḥusain Jābirī was appointed Bakhshi and newswriter of the Subah of Orissa. The mansab of Lāchīn Munajjim (astrologer) Qāqs͟hāl, at the request of Mahābat K., was fixed, original and increased, at 1,000 personal and 500 horse. Muḥammad Ḥusain, brother of K͟hwāja Jahān, came from Kāngṛa and waited on me. Having presented an elephant to Bahādur K. Uzbeg, I sent it with his Vakil. Hurmuz and Hūs͟hang, grandsons of the asylum of pardon Mīrzā Muḥammad Ḥakīm, by reason of the caution that is fitting to rulers, had been imprisoned in the fort of Gwalior. At this time, having summoned them into my presence, I ordered them to remain in Agra, and a daily allowance sufficient for their expenses was allowed for them. At this time a brahman of the name of Rūdar Bhattachāraj, who was one of the learned ones of this caste, and was engaged at Benares in teaching, had the good fortune to pay his respects to me. In truth, he has studied well, both in the rational and traditional sciences, and is perfect in his own line.

One of the strange events of this time14 was that on 30 Farwardīn (about 10 April, 1621) in the present year, in a certain village of the pargana of Jālandhar, in the morning, a terrible noise arose from the East, such that its inhabitants, from fright at that terror-increasing sound, nearly deserted their bodies. Whilst this noise and disturbance were going on, a light fell from above on the ground, and the people thought that fire was raining down from heaven. After a moment, when that noise ceased, and their troubled hearts recovered from their bewilderment and terror, they sent a quick runner to the collector (ʿāmil) Muḥammad Saʿīd, and informed him of what had occurred. He immediately rode there himself, and went to look at the spot. For ten or twelve yards in length and breadth the land was so burnt that no trace of any grass or green was left, and there were still signs of heat and burning. He ordered them to dig up the soil, and the more they dug the greater the heat appeared to be till they came to a place where a piece of heated iron appeared. It was as hot as if it had been taken out of a furnace. After a while it became cold, and taking it up, he conveyed it to his house, and placing it in a k͟harīṭa (cover), which he sealed, he sent it to Court. I ordered them to weigh it in my presence, and it came to 160 tolas. I ordered Master (Ustād) Dāʾūd15 to make a sword, a dagger, and a knife of it, and bring them to me. He represented that it would not stand below the hammer, and fell to pieces. I told him in that case to mix it with other iron and make use of it. As I had told him, he mixed three parts of lightning-iron and one of other iron, and having made two swords, one dagger, and one knife, brought them to me. From the mixing of other iron he had brought out its quality (watering). According to the manner of the excellent swords of Yaman16 and the South, it could be bent, and became straight again. I ordered them to test it in my presence. It cut very well, equal to true swords. I called one the S͟hams͟hīr-i-qāt̤iʿ (keen sword) and the other Barq-siris͟ht (lightning-natured). Bī-badal K. composed a quatrain which demonstrated17 these particulars, and recited it:

And “Spark of royal lightning” gave the date (A.H. 1030).

At this time Rāja Sārang Deo, who had gone to my fortunate son S͟hāh Parwīz, came and waited on me. Parwīz represented that he, according to order, had proceeded from Allahabad to Behar. I hope he will be prosperous (there). Qāsim K. was dignified with the gift of drums. On this day one ʿAlīmu-d-dīn, a servant of K͟hurram, brought a report from him containing the good news of the victory, with a jewelled thumbstall (s͟hast, perhaps a ring), which he had sent as naẕar. I gave him leave, sending by him a dress of honour. Amīr Beg, brother of Fāẓil Beg. K., was appointed Diwan to my son S͟hahriyār and Muḥammad Ḥusain, brother of K͟hwāja Jahān, was made Bakhshi, and Maʿṣūm was appointed Mīr-Sāmān. Sayyid Ḥājī obtained leave to go as an auxiliary to the army of the Deccan, and I gave him a horse. Muz̤affar K., was also promoted to the post of Bakhshi.

As at this time the mother18 of Imām-qulī K., the ruler of Tūrān, had sent to Nūr Jahān Begam a letter containing expressions of good will and the dues of acquaintanceship, and sent some rarities from that country. K͟hwāja Naṣīr, who was one of the old servants and one of my attendants from the time when I was a prince, was sent by way of embassy on the part of Nūr Jahān Begam with a letter, with choice gifts from this country. At the time when the ladies were staying in the Nūr-afs͟hān garden, a rang (ibex) fawn eight days old, jumped down from the terrace of the palace, which is 8 gaz in height, on to the ground, and began to leap about, no sign of injury or pain being perceptible in it.

On the 4th of the Divine month19 of K͟hurdād, Afẓal K., K͟hurram’s Diwan brought a letter from him containing the good news of his victory, and kissed the threshold. The details are as follows: When the victorious army reached Ujain, a band of the servants of the Court, who were in the fort of Māndū, sent a report that an army of the rebels, putting forward the foot of audacity, had crossed the Narbadā, and burning several villages that were under20 the fort, were busy with rapine and plunder. Madāru-l-mahāmm K͟hwāja Abū-l-Ḥasan, with 5,000 cavalry, were appointed to go in all haste and inflict punishment on that vain lot of people. The K͟hwāja made a night march, and at the dawn of day reached the bank of the Narbadā. When the enemy learnt this, they in one moment threw themselves into the river and reached the bank of safety. The brave cavalry galloped after them, and pursued them for nearly 4 koss,21 and with the sword of vengeance, made many of them travellers on the road of non-existence. The ill-fated rebels did not turn back the reins of haste till they reached Burhanpur. K͟hurram wrote to Abū-l-Ḥasan to remain on that (the South) side of the river till he came. Soon he, with his army, joined this advanced force, and hastened on, march by march, till he reached Burhanpur. The graceless rebels were still keeping22 their ground, and were encamped round the city. As the imperial servants had been contending with the rebels for two years, they had suffered much hardship from want of land (bī-jāgīrī,23 non-possession of fiefs, landlessness) and scarcity of corn, and their horses were worn out by continued service. Accordingly, they had to delay nine days in order to recruit. During this period, thirty lakhs of rupees and many cuirasses24 were distributed among the soldiers, and sazāwuls had been sent out and had brought many men out of the city (Burhanpur). The gallant troops had not yet put their hands to the work, when the black-fated rebels felt that they could not resist, and scattered like “the daughters of the Bier” (the stars of the constellation of the Great Bear, which are dispersed over the heavens, instead of being clustered like the Pleiades). The brave and swift cavaliers followed them, and with the sword of vengeance cast many of them upon the earth of perdition. They gave them no rest, but smiting and slaying them, pursued them as far as Khirkī, which was the residence of the Niz̤āmu-l-mulk and the other rebels. One day before this the ill-starred one (Malik ʿAmbar) had got information of the approach of the imperialists, and had removed the Niz̤āmu-l-mulk and his family and effects to the fort of Daulatābād. There he had encamped, with his back resting on the fort, while in front of him there were marshes and quagmires.25 Most of his men became scattered in all directions. The leaders of the victorious army, with their vengeance-seeking soldiers, halted three days in the town of Khirkī, and so destroyed a city which had taken twenty years to build, that it is not known if it will regain its splendour in other twenty years. In fine, after throwing down its buildings, all agreed in opinion that as an army of rebels was still besieging Ahmadnagar, they must at once go there, and inflict condign punishment on the originators of the disturbance, renew the supplies (of the Ahmadnagar garrison), and leave assistance there, and then return. With this view they set out, and came as far as the town of Paṭan (in Berar, Jarrett II. 233). Meanwhile, the crafty ʿAmbar26 sent agents and officers, and said: “After this I will not drop the thread of service and loyalty from my hand, nor put out my foot beyond orders, and will regard whatever tribute and fine be commanded as a favour, and will send it to the government.” It happened that just then there was great scarcity in the camp in consequence of the dearness of provisions, and also that news came that the rebel force which was besieging Ahmadnagar had withdrawn on hearing of the approach of the imperialists. Accordingly, a force was sent to help K͟hanjar K. (the governor of Fort Ahmadnagar), and a sum of money for his charges. Thereupon the imperialists were relieved from all anxiety and returned (across the Narbadā?). After much entreaty and lamentation (on the part of ʿAmbar) it was settled that in addition to the territory which of old had belonged to the empire, the rebels should surrender 14 koss of the adjoining country, and should pay into the public treasury fifty lakhs of rupees as tribute.

I gave Afẓal K. (S͟hāh Jahān’s diwan) leave to return, and sent with him, for K͟hurram, the ruby plume (kalgī-i-laʿlī) which the King of Persia had sent to me, and which has been already described, and I gave to the aforesaid (Afẓal) a dress of honour, an elephant, an inkpot, and a jewelled pen. K͟hanjar K., who, when besieged in the Fort of Ahmadnagar, had performed approved services, and shown proper activity, was promoted to the mansab of 4,000 personal and 1,000 horse.

Mukarram K., having come by order from Orissa, had, with his brothers, the good fortune to wait upon me. He presented a string of pearls by way of offering. Muz̤affaru-l-mulk, s. Bahāduru-l-mulk, was honoured with the title of Nuṣrat K. A standard was conferred on Ūdā Rām, Dakhanī, and to ʿAzīzu-llah, s. Yūsuf K., was given the mansab of 1,000 personal and 500 horse. On Thursday, the 21st, Muqarrab K. arrived from Behar, and had the good fortune to wait upon me. At this time Āqā ʿAlī, Muḥibb ʿAlī Beg, Ḥājī Beg, and Fāẓil Beg, the envoys of the ruler of Persia, who had come at different times, were allowed to depart. To Āqā Beg I made a present of a dress of honour, a jewelled dagger, and Rs. 40,000 in cash; to Muḥibb ʿAlī Beg a dress of honour and Rs. 30,000; and to the others in the same way I presented gifts according to their positions. I also sent a suitable souvenir by them to my brother. On this day Mukarram K. was appointed Subahdar of Delhi, and faujdār of Mewāt. S͟hajāʿat K. ʿArab was dignified with the mansab of 3,000 personal and 2,500 horse, original and increased; S͟harza K. with that of 2,000 and 1,000 horse; Girdhar, s. Rāy Sāl Kachhwāha, with that of 1,200 and 900 horse.

On the 29th, Qāsim Beg, an envoy of the ruler of Persia, came and waited on me, bringing a letter from that brother of lofty dignity, containing expressions of sincerity and friendship. What he had sent by way of royal gifts was laid before me. On the 1st of Tīr, I sent a special elephant called Gaj Ratan, for my son (farzand) K͟hān Jahān. Naz̤ar Beg, a servant of K͟hurram, laid before me a letter from him asking for the gift of horses. I ordered Rāja Kis͟han Dās, the mus͟hrif (accountant) to prepare within fifteen days 1,000 horses from the royal stables, and to send them off with him. I sent to K͟hurram as a present a horse of the name of Rūm-ratan27 (“the jewel of Turkey”), which the ruler of Persia had sent me out of the spoils of the Turkish camp.

On this day a servant of Irādat K., of the name of G͟hiyās̤u-d-dīn, laid before me a report from him containing the good news of his victory. In the preceding pages there has been written with the pen of demonstration an account of the rebellion of the Zamindars of Kis͟htwār and of the despatch of Jalāl, s. Dilāwar K. As this important matter had not been properly managed by him, an order was given to Irādat K. to hasten to take up that duty, and to inflict severe punishment on the rebels, and make such arrangements in the hill-country that the dust of dispersion and calamity might not settle on its frontiers. He, as ordered, hastened there and did approved service, and the people of sedition and disturbance, having turned their heads towards the desert of exile, escaped half dead. Thus once more was the thorn of calamity and mischief rooted out of that country, and having established the officials and established posts, he returned to Kashmir. As a reward for this service I added 500 horse to his mansab.

As K͟hwāja Abū-l-Ḥasan had done good service and shown proper activity in the affair of the Deccan, I increased his mansab by 1,000 horse. Aḥmad Beg, nephew of Ibrāhīm K. Fatḥ-jang, being exalted to the Subahdarship of Orissa, was dignified with the title of K͟hān, and had given him a standard and drums. His mansab also was raised to 2,000 with 500 horse.

As I had often heard of the virtues and good qualities of Qāẓī Naṣīr of Burhanpur, my truth-seeking mind had a desire for his society. At this time he came, according to summons, to the Court. Doing honour to his learning, I paid him great regard. The Qāẓī is one of the unique of the age for rational and traditional sciences, and there are few books that he has not read, but his exterior did not agree with his interior, and I could not be delighted with his company. As I found him much devoted to being a dervish and seclusion, I respected his feelings, and did not give him the trouble of serving me. I gave him Rs. 5,000, and dismissed him to his native country to pass his days in ease.

On the 1st of the Divine month of Amurdād Bāqir K. was promoted to the mansab of 2,000 personal and 1,200 horse, and of the Amirs and royal servants who had distinguished themselves in the conquest of the Deccan, thirty-two individuals were exalted by having their mansabs raised. ʿAbdu-l-ʿAzīz K. Naqs͟hbandī, who had been appointed to the governorship of Qandahar at the request of my son K͟hān Jahān, was promoted to that of 3,000 personal and 2,000 horse. On the 1st S͟hahrīwar I gave the ambassador Zambil Beg a jewelled sword, and also presented him with a village under the jurisdiction of the capital, the revenue of which was Rs. 16,000.

At this time, knowing that he was unfit for duty on account of his bad temper and want of knowledge, I dismissed Ḥakīm Ruknā,28 and told him he might go wherever he wished. As it was reported to me that Hūs͟hang, the brother’s son of K͟hān ʿĀlam, had committed an unjust murder, having summoned him to my presence, I investigated the charge, and after it was established, gave an order for his execution. God forbid that in such affairs I should consider princes, and far less that I should consider Amirs. I hope that the grace of God may support me in this. On 1st S͟hahrīwar, at the request of Āṣaf K., I went to his house and bathed in the bath-house that he has lately built. It is beautifully finished. After I had done bathing he laid before me offerings fit for a naẕar. I took what I approved of and gave him the rest. The Waz̤īfa (pension) of K͟hiẓr K͟hān (late ruler) of Khandesh, was fixed at Rs. 30,000,29 original and increased.

At this time it was reported to me that a blacksmith of the name of Kalyān was much in love with a woman of his own caste, and was always laying his head at her feet, and showing symptoms of infatuation. The woman, though she was a widow, would in no way consent to accept him, and the love of this wretch who had given his heart to her made no impression on her. Having summoned both of them into my presence, I cross-examined them, and however much I advised her to unite herself to him, she did not agree. At this time the blacksmith said that if he could make sure that I would30 give her to him, he would throw himself down from the S͟hāh-burj of the fort. I said by way of jest: “Never mind the S͟hāh-burj; if your love be genuine, fling yourself from the roof of this house, and I’ll make her submit herself to you.” I had not ended before he ran like lightning and threw himself down. When he fell, blood began to flow from his eyes and mouth. I repented myself greatly of that jest, and was grieved in my mind, and bade Āṣaf K͟hān take him to his house and look after him. As the cup of his life was brimming over, he died from the injury.

At the request of Mahābat K. the mansab of Lāchīn Qāqs͟hāl, original and increased, was fixed at 1,000 personal and 500 horse.

It has been mentioned31 that on the day of the Dasahara festival in Kashmir, I had perceived in myself a catching and shortness of breath. Briefly, from excessive rain and the dampness of the air, a difficulty in drawing breath showed itself on my left side near the heart. This by degrees increased and became intensified. Of the physicians who were in waiting on me, Ḥakīm Rūḥu-llah first tried his remedies, and for some time warm, soothing medicines were of use, for there was evidently a slight diminution (of the symptoms). When I came down from the hills, they came on again violently. This time for some days I took goats’ milk, and again camel’s milk, but I found no profit whatever from them. About this time Ḥakīm Ruknā, who had been excused from the journey to Kashmir, and whom I had left at Agra, joined me, and confidently and with a show of power, undertook my cure, and relied on warm and dry medicines. From his remedies, too, I derived no advantage; on the contrary, they appeared to increase the heat and dryness of my brain and temperament, and I became very weak. The disease increased and the pain was prolonged. At such a time and in this state, at which a heart of stone would have burnt (been distressed) about me, Ṣadrā,32 s. Ḥakīm Mīrzā Muḥammad, who was one of the chief physicians of Persia (was in attendance on me). He had come from Persia in the reign of my revered father, and after the throne of rule had been adorned by this suppliant, as he was distinguished above all others by natural skill and experience (taṣarruf-i-t̤abīʿat), I was attended to by him, and I distinguished him with the title of Masīḥu-z-zamān (Messiah of the Age). I made his position more honourable than that of the other Court-physicians, with the idea that at some crisis he would help me. That ungrateful man, in spite of the claims which I had on him, though he saw me in such a state, did not give me medicines or treat me. Notwithstanding that I distinguished him beyond all the physicians who were waiting on me, he would not undertake my cure. However great attention I showed him and troubled myself to soothe him, he became more obstinate (ṣullab), and said: “I have no such reliance on my knowledge that I can undertake the cure.” It was the same with Ḥakīm Abū-l-Qāsim, s. Ḥakīmu-l-mulk, notwithstanding his being a k͟hānazād, and what was due for his bringing up; he professed himself suspicious and afraid, and that considering the matter in his mind, he was terrified and vexed, and how, then, could he prescribe a remedy? As there was no help for it, I gave them all up, and weaning my heart from all visible remedies, gave myself up to the Supreme Physician. As drinking alleviated my sufferings, I took to it in the daytime, contrary to my habit, and gradually I carried this to excess. When the weather became hot, the evil effects of this increased, and my weakness and laboured breathing were augmented. Nūr Jahān Begam, whose skill and experience are greater than those of the physicians, especially as they are brought to bear through affection and sympathy, endeavoured to diminish the number of my cups, and to carry out the remedies that appeared appropriate to the time, and soothing to the condition. Although previously to this she had approved of the remedies made use of by the physicians, yet at this time I relied on her kindness. She, by degrees, lessened my wine, and kept me from things that did not suit me, and food that disagreed with me. I hope that the True Physician will grant me perfect recovery from the hospital of the hidden world.

On Monday, the 22nd33 of the same month, corresponding with the 25th of S͟hawwāl, A.H. 1030 (2 September, 1621), the feast of my solar weighing took place auspiciously and happily. As in the past year (of my life) I had suffered from severe illness, I had passed it in continuous pain and trouble. In thankfulness that such a year ended well and in safety, and that in the commencement of the present year the signs of health became apparent, Nūr Jahān Begam begged that her Vakils might make the arrangements for the entertainment (of the solar weighment). In truth, they prepared one which increased the astonishment of beholders. From the date on which Nūr Jahān Begam entered into the bond of marriage with this suppliant, although in all weighing entertainments, both solar and lunar, she had made such arrangements as were becoming to the State, and knew what were the requirements of good fortune and prosperity; yet on this occasion she had paid greater attention than ever to adorn the assembly, and arrange the feast. All the servants of approved service and the domestics who knew my temperament, who in that time of weakness had constantly been present and been ready to sacrifice their lives, and had fluttered round my head like moths, were now honoured with suitable kindnesses, such as dresses of honour, jewelled sword-belts, jewelled daggers, horses, elephants, and trays full of money, each according to their positions. And though the physicians had not done good service, yet in consideration of the slight contempt34 with which they had been treated for two or three days, they received various favours, and on the occasion of this feast also, they received presents in jewels and cash.

After the conclusion of the weighment, trays of gold and silver were poured out by way of nis̤ār (coin-scattering) into the hope-skirts of the ministers of amusement (ahl-i-nis͟hāt̤), and of the poor. Jotik Rāy, astrologer, who had given the glad news of my recovery and restoration to health, I had weighed against muhars and rupees, and by this method a present was made35 him of 500 muhars and 7,000 rupees. At the end of the entertainment the offerings she (Nūr Jahān) had prepared for me were produced. Of the jewels, jewelled ornaments, cloths and various rarities I selected what I approved of. Altogether the cost of this great entertainment which Nūr Jahān Begam gave was recorded to be two lacs of rupees, exclusive of what she laid before me as offerings. In previous years, when I was in health, I weighed 3 maunds and 1 or 2 seers more or less, but this year, as a result of my weakness and leanness, I was only 2 maunds and 27 seers.

On Thursday, the 1st of the Divine month of Mihr, Iʿtiqād K., the Governor of Kashmir, was promoted to the mansab of 4,000 and 2,500 horse, and Rāja Gaj Singh to that of 4,000 and 3,000 horse. When the news of my illness reached my son, S͟hāh Parwīz, without waiting for a farman he came to see me, being unable to restrain himself. On the 14th36 of the same month (September 25, 1621), at an auspicious hour and propitious time, that fortunate son had the good fortune to kiss the threshold, and went three times round the couch (tak͟ht). However much I adjured him and forbade him to do so, he insisted the more in lamentation and importunity. I took him by the hand and drew him towards me, and by way of kindness and affection held him fast in an embrace, and displayed great love to him. I hope that he may enjoy a long life with prosperity.

At this time Rs. 20,00,000 were sent to K͟hurram for the expenses of the army of the Deccan by Allah-dād K., who was honoured with an elephant and a standard. On the 28th Qiyām K., chief huntsman, died a natural death. He was a confidential servant, and apart from his skill in hunting, looked over every trifling detail relating to it, and consulted my pleasure in it. In short, I was much grieved at this event. I hope that God may grant him forgiveness.

On the 29th the mother of Nūr Jahān Begam died. Of the amiable qualities of this matron (Kad-bānū) of the family of chastity what can I write? Without exaggeration, in purity of disposition and in wisdom and the excellencies that are the ornament of women no Mother of the Age37 was ever born equal to her, and I did not value38 her less than my own mother. With regard to the attachment that Iʿtimādu-d-daula bore towards her it is certain that no husband was equal to him. Here one must imagine what had happened to that grief-stricken old man. Also with regard to the attachment of Nūr Jahān Begam to her mother what can one write? A son like Āṣaf K., exceedingly intelligent and clever, rent in pieces his robe of patience and left off the dress of men of the social state (lit., men of dependence, or connection). At the sight of his dear son, the grief and sorrow of the father, wounded at heart, increased more and more. However much we admonished him, it had no result. On the day on which I went to condole with him, as the disturbance of his mind and grief of his heart had commenced, I spoke a few words of admonition by way of affection and kindness, but did not urge him. I left him until (the sense of) his calamity should abate. After some days I ministered to his inward wound the balm of kindness, and brought him back to the position of sociable beings. Although in order to please me and satisfy my mind he outwardly controlled himself, and made a show of resignation, yet with regard to his affection for her what resignation could there be?

On the 1st of the Divine month of Ābān, Sar-buland K., Jān-sipār K., and Bāqī K., were honoured with the gift of drums. ʿAbdu-llah K. had gone to his jagir without the leave of the Subahdar39 of the Deccan: I accordingly told the Chief Diwans to deprive him of his jagir, and Iʿtimād Rāy was ordered to act as a sazāwul, and to send him back to the Deccan.

It has been recorded with regard to the case of Masīḥu-z-zamān (Ḥakīm Ṣadrā) that, notwithstanding what was due from him for his bringing-up and my kindness to him, he had not the grace to attend upon me in such an illness, and more strange still is it that he suddenly threw off the veil of modesty and asked for leave to undertake a journey to the Hijaz, and make a pilgrimage to the holy house. Inasmuch as at all times and under all circumstances the reliance of this suppliant is on the Lord, that needs no return, and the gracious Creator, I gave him leave with an open brow. Though he had all kinds of things (for the journey) I made him a present of Rs. 20,000 in aid of his expenses, and I hope that the Supreme Physician, without the assistance of physicians and the means of medicine, may grant this suppliant complete recovery from the Dispensary of His mercy.

As the air of Agra, in consequence of the increase of the temperature, did not agree with me, on Monday, the 13th of the Divine month of Ābān and 16th year (of my reign), the standards were raised to go towards the hill country of the North, so that if the air of that quarter should be equable, I might choose some spot of ground on the bank of the River Ganges, and found a city there, to make a permanent place of residence for the hot weather, or else turn the reins of purpose in the direction of Kashmir. Leaving Muz̤affar K. to guard and administer Agra, I dignified him with drums, a horse, and an elephant. Having appointed his nephew, M. Muḥammad faujdār of the city, I gave him the title of Asad K., and selected him for increase of mansab. Having exalted Bāqir K. to the duty of the Subah of Oudh, I dismissed him. On the 26th of the said month my prosperous son S͟hāh Parwīz obtained leave to proceed from Mathura to Bihar and his jagir. I gave him leave after presenting him with a special dress of honour, a nādirī, a jewelled dagger, a horse, and an elephant. I hope that he may enjoy long life. On 4 Āẕar, Mukarram K., governor of Delhi, was exalted with the good fortune of paying his respects. On the 6th I alighted at Delhi, and having halted two days in Salīmgaṛh I employed myself with the pleasure of sport. At this time it was reported to me that Jādo Rāy Kaitha (or Kathiya), who is one of the leading Sardars of the Deccan, by the guidance of good fortune and reliance on God, had elected for loyalty, and had been enrolled amongst the loyal servants. Bestowing on him a dress of honour and a jewelled dagger, I sent a gracious farman to him by the hand of Narāyan Dās Rāthor. On the 1st of the Divine month of Dai, corresponding with the 7th Ṣafar, A.H. 1031, Maqṣūd, brother of Qāsim K., was honoured with the title of Hās͟him K. and Hās͟him Beg K͟hūs͟hī40 with that of Jān-nis̤ār K.

On the 7th of the same month the camp was pitched at Hardwār on the bank of the Ganges. It is one of the most famous places of worship of the Hindus, and many brahmans and recluses have chosen a corner of retirement in this place and worship God according to the rule of their religion. I gave alms in cash and goods to each of them according to his requirements. As the climate of this skirt of the hills was not approved by me, and I could not see a spot of ground on which to make a permanent residence, I proceeded towards the skirt of the hill country of Jammu and Kāngṛa.

At this time it was reported to me that Rāja Bhāo Singh had died in the Deccan (become a traveller on the road of non-existence). From excess of wine-drinking he had become very weak and low. Suddenly a faintness came over him. However much the physicians tried remedies for him and burnt scars on the top of his head, he did not come to his senses: for a night and a day he lay without perception, and died the next day. Two wives and eight concubines burnt themselves in the fire of fidelity for him. Jagat Singh, his elder brother, and Mahā Singh, his nephew, had spent the coin of their lives in the wine-business, and the aforesaid, not taking warning from them, sold sweet life for bitter fluid. He was of very good disposition and sedate. From the days when I was a prince he was constantly in my service, and by the blessing of my education had reached the high rank of 5,000. As he left no son, I dignified the grandson of his elder brother, though of tender years, with the title of Raja, and gave him the mansab of 2,000 personal and 1,000 horse. The pargana of Amber, his native place, was assigned to him as jagir, according to former custom, in order that his family might not be dispersed. Aṣālat K., s. K͟hān Jahān, was promoted to the mansab of 1,000 personal and 500 horse. On the 20th41 of the same month I halted at the saray of Alwātū.42 As I am constantly engaged in the pleasure of hunting, and the flesh of animals I have killed with my own hand is very much to my taste, in consequence of the suspicions and caution that I have in such matters, I order them to be cleaned in my presence, and myself inspect their stomachs to see what they have eaten and what the food of the animals is. If by chance I see anything to which I have a dislike I forbear from eating the flesh. Before this I was not inclined towards any kind of waterfowl except the sona (golden duck?). When I was at Ajmir I saw a tame sona duck eating horrible worms. From seeing this, my taste turned against it, and I gave up eating tame sona ducks until now, when a duck was caught, and I ordered them to clean it in my presence. From its crop there first came out a small43 fish: after this there appeared a bug44 so large that I could not believe till I saw it with my own eye that it could swallow a thing of such a size. Briefly I this day determined that I would not eat waterfowl. K͟hān ʿĀlam represented that the flesh of the white heron (ʿuqāb-i-safīd) was very delicious and tender. I accordingly sent for a white heron, and ordered them to clean it in my presence. By chance there came out of its crop ten bugs in a manner disgusting to me, at the remembrance of which I am distressed and disgusted.

On the 21st the garden of Sirhind brought joy to my senses, and on the day of halt there I delighted myself by going round and looking at it. At this time K͟hwāja Abū-l-Ḥasan came from the Deccan, and had the good fortune to wait on me. He had great favour shown him. On the 1st of the Divine month of Bahman I halted at Nūr-Sarāy.45 The mansab of Muʿ’tamid K., original and increased, was ordered to be 2,000 personal and 600 horse. K͟hān ʿĀlam was made governor of Allahabad,46 and having been presented with a horse, a dress of honour, and a jewelled sword, took his leave. Muqarrab K. was selected for the mansab of 5,000 personal and horse. On Thursday, when I was encamped on the bank of the Biyāh (Beās), Qāsim K. came from Lahore, and had the good fortune to wait on me. Hās͟him K., his brother, with the Zamindars of the country bordering on the hills, had the honour of kissing the threshold.

Bāsoʾī,47 the zamindar of Talwāra, brought me a bird, which the hill-people call jān-bahan. Its tail resembles the tail of the qirqāwul (pheasant), which is also called the tazrū, and its colour is exactly like that of the hen-pheasant, but it is half as large again. The circle round the eyes of this bird is red, while the orbit of the pheasant is white. The said Bāsoʾī stated that this bird lived in the snow-mountains, and that its food was grass and other stuff. I have kept pheasants and have reared young ones, and have often eaten the flesh both of young birds and of mature ones. One may say that there is no comparison between the flesh of the pheasant and this bird. The flesh of the latter is much more delicate. Among the birds which I saw in the hill-country one was the phūl-paikār,48 which the Kashmiris call sonlū. It is one-eighth (nīm sawāʾī?) less than a pea-hen. The back, tail, and wings resemble those of the bustard, and are blackish, with white spots. The breast to the end of the bosom is black, with white spots, and some red ones. The ends of the feathers are fiery red, and very lustrous and beautiful. From the end of the back of the neck it is also brilliantly black. On the top of its head it has two fleshy horns of a turquoise colour. The skin of its orbits and round its mouth is red. Below its throat there is skin round it enough to cover the palms of two hands, and in the middle of this the skin is of a violet colour of the size of a hand, with blue spots in the middle. Around it each streak is of a blue colour, consisting of eight plumes; round the blue streak it is red to the breadth of two fingers, like the peach flower, and again round its neck is that blue-coloured streak: it has red legs also. The live bird, which was weighed, came to 152 tolahs. After it was killed and cleaned it weighed 139 tolahs. Another bird is of a golden colour: this the people of Lahore call S͟han49 (?) and the Kashmiris pūt̤. Its colour is like that of a peacock’s breast. Above its head is a tuft (kākul). Its tail of the width of five fingers is yellow, and is like the long feather (s͟hah-par) of the peacock, and its body as large as that of a goose. The neck of the goose is long and shapeless: that of this one is short, and has a shape.

My brother, S͟hāh ʿAbbās, had asked for golden birds,50 and I sent some to him by his ambassador. On Monday51 the ceremony of my lunar weighing took place. At this entertainment Nūr Jahān Begam gave dresses of honour to forty-five of the great Amirs and private servants. On the 14th of the same month the camp was pitched at the village of Bahlwan52 belonging to the Sībā district. As I constantly longed for the air of Kāngṛa and the hill-country above-mentioned, I left the large camp at this place, and proceeded to inspect the said fort with some of my special servants and attendants. As Iʿtimādu-d-daula was ill I left him in the camp, and kept Ṣādiq K., the chief Bakhshi, there to look after him and guard the camp. The next day news came that his state had undergone a change, and that the signs of hopelessness were apparent. I could not bear the agitation of Nūr Jahān Begam, and, considering the affection which I bore towards him, I returned to the camp. At the end of the day I went to see him. It was the hour of his death agony. Sometimes he became unconscious and sometimes came back to his senses. Nūr Jahān Begam indicated me, and said: “Do you recognise (him)?” At such a time he recited this couplet of Anwarī:

I was for two hours at his pillow. Whenever he was conscious, whatever he said was intelligent and rational. In fine, on the 17th of the said month (Bahman) (about the end of January, 1622), after three gharis had passed he attained to eternal mercy. What shall I say about my feelings through this terrible event? He was a wise and perfect Vizier, and a learned and affectionate companion.

Though the weight of such a kingdom was on his shoulders, and it is not possible for or within the power of a mortal to make everyone contented, yet no one ever went to Iʿtimādu-d-daula with a petition or on business who turned from him in an injured frame of mind. He showed loyalty to the sovereign, and yet left pleased and hopeful him who was in need. In fact, this was a speciality of his. From the day on which his companion (his wife) attained to the mercy of God he cared no longer for himself, but melted away from day to day. Although outwardly he looked after the affairs of the kingdom, and taking pains with the ordering of civil matters, did not withdraw his hand from business, yet in his heart he grieved at the separation, and at last, after three months and twenty days, he passed away. The next day I went to condole with his sons and sons-in-law, and, presenting 41 of his children and connections and 12 of his dependents with dresses of honour, I took them out of their mourning garments.

The next day I marched with the same purpose (as before), and went to see the fort of Kāngṛa. In four stages the camp was pitched at the river Bānganga. Alf K. and S͟haik͟h Faiẓu-llah, the guards of the fort, had the good fortune to pay their respects. At this stage the offering of the Raja of Chamba54 was laid before me. His country is 25 koss beyond Kāngṛa. There is no greater Zamindari in these hills than this. The country is the asylum of all the Zamindars of the country. It has passes (ʿaqabahā) difficult to cross. Until now he had not obeyed any king nor sent offerings. His brother also was honoured by paying his respects, and on his part performed the dues of service and loyalty. He seemed to me to be reasonable and intelligent and urbane. I exalted him with all kinds of patronage and favour.

On the 24th55 of the same month I went to see the fort of Kāngṛa, and gave an order that the Qāẓī, the Chief Justice (Mīr ʿAdl), and other learned men of Islam should accompany me and carry out in the fort whatever was customary, according to the religion of Muḥammad. Briefly, having traversed about one koss, I went up to the top of the fort, and by the grace of God, the call to prayer and the reading of the K͟hut̤ba and the slaughter of a bullock, which had not taken place from the commencement of the building of the fort till now, were carried out in my presence. I prostrated myself in thanksgiving for this great gift, which no king had hoped to receive, and ordered a lofty mosque to be built inside the fort. The fort of Kāngṛa is situated on a high hill, and is so strong that if furnished with provisions and the necessaries for a fort the hand of force cannot reach its skirt, and the noose of stratagem must fall short of it. Although there are heights (sar-kūbhā) in some places, and guns and muskets might reach (the fort) from them, yet no harm would accrue to the garrison, for they could move to another part of the fort,56 and be safe. It has 23 bastions and seven gates. Its inner circumference is 1 koss and 15 ropes, its length is ¼ koss and 2 ropes (t̤anāb), its breadth not more than 22 ropes nor less than 15. Its height is 114 cubits. There are two reservoirs inside the fort, one 2 ropes long and 1½ broad; the other is of the same length (?).57

After going round the fort I went to see the temple of Durgā, which is known as Bhawan.58 A world has here wandered in the desert of error. Setting aside the infidels whose custom is the worship of idols, crowds on crowds of the people of Islam, traversing long distances, bring their offerings and pray to the black stone (image). Near the temple, and on the slope of the hill there is a sulphur-mine (kān), and its heat causes flames to continually burst forth. They call it Jwālā Mukhī59 (Flame-Face or Burning Mouth), and regard it as one of the idol’s miracles. In fact, Hindus, while knowing the truth,60 deceive the common people. Hindus say61 that when the life of Mahādeo’s wife came to an end and she drank the draught of death, Mahādeo, in his great love and attachment to her, took her dead body on his back, and went about the world carrying her corpse. When some time had passed in this manner, her form dissolved and dropped asunder, and each limb fell in a different place: they give honour and dignity to the place according to the dignity and grace of the member. As the breast, which when compared with other members has the greatest dignity, fell in this place, they hold it more precious than any other. Some maintain that this stone, which is now a place of worship for the vile infidels, is not the stone which was there originally, but that a body of the people62 of Islam came and carried off the original stone, and threw it into the bottom of the river, with the intent that no one could get at it. For a long time the tumult of the infidels and idol-worshippers had died away in the world, till a lying brahman hid a stone for his own ends, and going to the Raja of the time said: “I saw Durgā in a dream, and she said to me: ‘They have thrown me into a certain place: quickly go and take me up.’” The Raja, in the simplicity of his heart, and greedy for the offerings of gold that would come to him, accepted the tale of the brahman, and sent a number of people with him, and brought that stone, and kept it in this place with honour, and started again the shop of error and misleading. But God only knows!

From the temple I went to see the valley which is known as Kūh-i-Madār.63 It is a delightful place. From its climate, the freshness of its verdure, and its delightful position it is a place of pleasure worthy to be seen. There is a waterfall here which pours down water from the top of the hill. I ordered them to put up a symmetrical building there. On the 25th of the month the standards were turned back to return. Having presented Alf K. and S͟haik͟h Faiẓu-llah with horses and elephants I left them to defend the fort. Next day I encamped at the fort of Nūrpūr.64 It was reported to me that in this neighbourhood there were many jungle fowl. As I had never yet caught these, I made a halt of another day, and enjoyed myself with the sport, having caught four. One cannot distinguish them in shape and colour from domestic fowls. One of the peculiarities of these birds is that if they are caught by the feet and turned upside down, wherever they are taken they make no sound, and remain silent, contrary to the domestic fowl, which makes an outcry. Until the domestic fowl is plunged into hot water its feathers do not come off easily. The jungle fowl, like the partridge and podna,65 can be plucked when dry. I ordered them to roast them. It was found that the flesh of the full-grown ones was very tasteless and dry. The chickens had some juiciness, but were not good to eat. They cannot fly farther than a bow-shot. The cock66 is chiefly red, and the hen black and yellow. There are many in this Nūrpūr jungle. The ancient name of Nūrpūr is Dhamerī.67 Since Rāja Bāso built the fort and made houses and gardens they call it Nūrpūr, after my name. About Rs. 30,000 were expended on the building. Certes, the buildings Hindus construct after their fashion, however much they decorate them, are not pleasant. As the place was fit and the locality enchanting, I ordered them to spend Rs. 1,00,000 out of the public treasury, and to erect buildings at it, and to make lofty edifices suited to the spot.

At this time it was reported to me that there was a Sannyāsī Motī68 in the neighbourhood who had entirely renounced control over himself. I ordered them to bring him that I might ascertain the real state of affairs. They call Hindu devotees Sarb bāsī.69 By usage the word has become San-nyāsī (laying down everything). There are many degrees among them, and there are several orders among the Sarb bāsī. Among them there is the Motī order. They put themselves into the figure of a cross (?) (ṣalb ik͟htiyār mīkunand) and surrender themselves (taslīm70 mīsāzand). For instance, they never speak. If for ten days and nights they stand in one place, they do not move their feet forwards or backwards; in fact, make no movement at all, and remain like fossils. When he came into my presence I examined him, and found a wonderful state of persistence. It occurred to me that in a state of drunkenness and absence of mind and delirium, some change might be wrought in him. Accordingly I ordered them to give him some cups of spirit (ʿaraq) of double strength. This was done in royal fashion (liberally?), but not the least change took place, and he remained in the same impassive state. At last his senses left him, and they carried him out like a corpse. God Almighty granted him mercy so that he did not lose his life. Certainly there was great persistence in his nature.

At this time Bī-badal K. presented me with the chronogram of the conquest of Kāngṛa, and that of the foundation of the mosque which I had ordered. As he had hit it off well, I here record it:

He composed the chronogram71 of the building of the mosque as follows:

On the first of the Divine month of Isfandārmuẕ I gave the establishment and everything belonging to the government and Amirship of Iʿtimādu-d-daula to Nūr Jahān Begam, and ordered that her drums and orchestra should be sounded after those of the king. On the 4th of the same month I pitched in the neighbourhood of the pargana of Kas͟hhūna.73 On this day K͟hwāja Abū-l-Ḥasan was raised to the lofty dignity of supreme Diwan. I conferred dresses of honour on 32 individuals of the Deccan Amirs. Abū Saʿīd, grandson of Iʿtimādu-d-daula, was raised to the mansab of 1,000 personal and 500 horse. At this time a report came from K͟hurram that K͟husrau, on the 8th74 (20th) of the month, had died of the disease of colic pains (qūlanj), and gone to the mercy of God.

On the 19th of the month I pitched on the bank of the Bihat (Jhelam). Qāsim K. was raised to the mansab of 3,000 personal and 2,000 horse. Rāja Kis͟han Dās was selected for the duty of faujdār of Delhi, and his mansab was fixed at 2,000 personal and 500 horse, original and increased. Previously to this, huntsmen and yasāwulān (guards) had been ordered to prepare a jarga (hunting-ring) in the s͟hikār-gāh (hunting-place of) Girjhāk. When it was reported to me that they had brought the game into the enclosure, on the 24th of the month I went out to hunt with some of my special servants. Of hill quchqār (rams?) and gazelles 12475 head were taken. On this day it was reported that Z̤afar K. s. Zain K., had died. I promoted Saʿādat Umīd, his son, to the mansab of 800 personal and 400 horse.