(Jan. 5th) On Friday (Rabī‘ I. 21st) I moved camp forward to within a mile of the fort, went myself to examine the place, posted right, left and centre, then returned to camp.
Daulat Khān sent to represent to me that Ghāzī Khān hadFol. 258b. fled into the hills, and that, if his own faults were pardoned, he would take service with me and surrender Milwat. Khwāja Mīr-i-mīrān was sent to chase fear from his heart and to escort him out; he came, and with him his son ‘Alī Khān. I had ordered that the two swords he had girt to his waist to fight me with, should be hung from his neck. Was such a rustic blockhead possible! With things as they were, he still made pretensions! When he was brought a little forward, I ordered the swords to be removed from his neck. At the time of our seeing one another[1625] he hesitated to kneel; I ordered them to pull his leg and make him do so. I had him seated quite in front, and ordered a person well acquainted with Hindūstānī to interpret my words to him, one after another. Said I, “Thus speak:—I called thee Father. I shewed thee more honour and respect than thou couldst have asked. Thee and thy sons I saved from door-to-door life amongst the Balūchīs.[1626] Thy family and thy ḥaram I freed from Ibrāhīm’s prison-house.[1627] Three krors I gave thee on Tātār Khān’s lands.[1628] What ill sayest thou I have done thee, that thus thou shouldst hang a sword on thy either side,[1629] lead an army out, fall on lands of ours,[1630] and stir strife and trouble?” Dumbfounded, the old man Fol. 259.stuttered a few words, but, he gave no answer, nor indeed could answer be given to words so silencing. He was ordered to remain with Khwāja Mīr-i-mīrān.
(Jan. 6th) On Saturday the 22nd of the first Rabī‘, I went myself to safeguard the exit of the families and ḥarams[1631] from the fort, dismounting on a rise opposite the Gate. To me there came ‘Alī Khān and made offering of a few ashrafīs. People began to bring out the families just before the Other Prayer. Though Ghāzī Khān was reported to have got away, there were some who said they had seen him in the fort. For this reason several of the household and braves[1632] were posted at the Gate, in order to prevent his escape by a ruse, for to get away was his full intention.[1633] Moreover if jewels and other valuables were being taken away by stealth, they were to be confiscated. I spent that night in a tent pitched on the rise in front of the Gate.
(Jan. 7th) Early next morning, Muḥammadī, Aḥmadī, Sl. Junaid, ‘Abdu’l-‘azīz, Muḥammad ‘Alī Jang-jang and Qūtlūq-qadam were ordered to enter the fort and take possession of all Fol. 259b.effects. As there was much disturbance at the Gate, I shot off a few arrows by way of chastisement. Humāyūn’s story-teller (qiṣṣa-khẉān) was struck by the arrow of his destiny and at once surrendered his life.
(Jan. 7th and 8th) After spending two nights[1634] on the rise, I inspected the fort. I went into Ghāzī Khān’s book-room;[1635] some of the precious things found in it, I gave to Humāyūn, some sent to Kāmrān (in Qandahār). There were many books of learned contents,[1636] but not so many valuable ones as had at first appeared. I passed that night in the fort; next morning I went back to camp.
(Jan. 9th) It had been in our minds that Ghāzī Khān was in the fort, but he, a man devoid of nice sense of honour, had escaped to the hills, abandoning father, brethren and sisters in Milwat.
See that man without honour who never
The face of good luck shall behold;
Bodily ease he chose for himself,
In hardship he left wife and child (Gulistān cap. i, story 17).