[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [State papers](https://indike.org/pramana/in.darkages.admin) › [Āʾīn-i Akbarī](https://indike.org/pramana/in.darkages.admin.ain-i-akbari) › [The Ain i Akbari (Blochmann, Jarrett)](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett) › 135.2 # The Institutes of Akbar 135.2 The Áín i Akbari (Blochmann, Jarrett) 135.2 - **Language:** English ### [135.2.1](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.1) Farmáns were also sent to the leading Shaikhs and ’Ulamás of the various districts to come to Court, as His Majesty wished personally to enquire into their grants (vide IId book, Áín 19) and their manner of living. When they came, the emperor examined them singly, “giving them private interviews, and assigned to them some lands, as he thought fit. But when he got hold of one who had disciples, or held spiritual soirées, or practised similar tricks, he confined them in forts, or exiled them to Bengal or Bhakkar. This practice became quite common. \* \* \* The poor Shaikhs who were, moreover, left to the mercies of Hindu Financial Secretaries, forgot in exile their spiritual soirées, and had no other place where to live, except mouseholes.” \[p. 284.\] ### [135.2.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.2) “In this year (988) low and mean fellows, who pretended to be learned, but were in reality fools, collected evidences that His Majesty was the Cáhib i Zamán, who would remove all differences of opinion among the seventy-two sects of the Islam. Sharif of Amul brought proofs from the writings of Mahmúd of Basakhwán (vide above, p. 177), who had said that, in 990, a man would rise up who would do away with all that was wrong. And Khwajah Mauláná of Shíráz, the heretic of Jafrdán, came with a pamphlet by some of the Sharifs of Makkah, in which a tradition was quoted that the earth would exist for 7,000 years, and as that time was now over, the promised appearance of Imám Mahdi would immediately take place. The Mauláná also brought a pamphlet written by himself on the subject. The Shi’ahs mentioned similar nonsense connected with ’Ali, and some quoted the following Ruba’i, which is said to have been composed by Naçir i Khusrau, or, according to some, by another poet:— In 989, according to the decree of fate, The stars from all sides shall meet together. In the year of Leo, the month of Leo, and on the day of Leo, The Lion of God will stand forth from behind the veil. All this made His Majesty the more inclined to claim the dignity of a prophet, perhaps I should say, the dignity of something else.” \[p. 291.\] ### [135.2.3](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.3) “At one of the meetings, the emperor asked those who were present, to mention each the name of a man who could be considered the wisest man of the age; but they should not mention kings, as they formed an exception. Each then mentioned that man in whom he had confidence. Thus Hakim Humám (vide above, p. 175) mentioned himself, and Shaikh Abulfazl his own father. During this time, the four degrees of faith in His Majesty were defined. The four degrees consisted in readiness to sacrifice to the Emperor property, life, honor, and religion. Whoever had sacrificed these four things, possessed four degrees; and whoever had sacrificed one of these four, possessed one degree. All the courtiers now put their names down as faithful disciples of the throne.” “At this time (end of 989), His Majesty sent Shaikh Jamál Bakhtyár to bring Shaikh Qutbuddín of Jalesar who, though a wicked man, pretended to be ‘attracted by God.’ When Qutbuddín came, the emperor brought him to a conference with some Christian priests, and rationalists, and some other great authorities of the age. After a discussion, the Shaikh exclaimed, ‘Let us make a great fire, and in the presence of His Majesty I shall pass through it. And if any one else gets safely through, he proves by it the truth of his religion.’ The fire was made. The Shaikh pulled one of the Christian priests by the coat, and said to him, ‘Come on, in the name of God!’ But none of the priests had the courage to go. ### [135.2.4](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.4) Soon after the Shaikh was sent into exile to Bhakkar, together with other faqírs, as His Majesty was jealous of his triumph. A large number of Shaikhs and Faqírs were also sent to other places, mostly to Qandahár, where they were exchanged for horses. About the same time, the emperor captured a sect consisting of Shaikhs and disciples, and known under the name of Iláhís. They professed all sorts of nonsense, and practised deceits. His Majesty asked them whether they repented of their vanities. They replied, ‘Repentance is our Maid.’ And so they had invented similar names for the laws and religious commands of the Islam, and for the fast. At the command of His Majesty, they were sent to Bhakkar and Qandahár, and were given to merchants in exchange for Turkish colts.” “His Majesty was now (990) convinced that the Millennium of the Islámitic dispensation was drawing near. No obstacle, therefore, remained to promulgating the designs which he had planned in secret. The Shaikhs and ’Ulamas who, on account of their obstinacy and pride, had to be entirely discarded, were gone, and His Majesty was free to disprove the orders and principles of the Islam, and to ruin the faith of the nation by making new and absurd regulations. The first order which was passed was, that the coinage should shew the era of the Millennium, and that a history of the one thousand years should be written, but commencing from the death of the prophet. ### [135.2.5](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.5) Other extraordinary innovations were devised as political expedients, and such orders were given that one’s senses got quite perplexed. Thus the sijdah, or prostration, was ordered to be performed as being proper for kings; but instead of sijdah, the word zaminbos was used. Wine also was allowed, if used for strengthening the body, as recommended by doctors; but no mischief or impropriety was to result from the use of it, and strict punishments were laid down for drunkenness, or gatherings, and uproars. For the sake of keeping everything within proper limits, His Majesty established a wine-shop near the palace, and put the wife of the porter in charge of it, as she belonged to the caste of wine-sellers. The price of wine was fixed by regulations, and any sick persons could obtain wine on sending his own name and the names of his father and grandfather to the clerk of the shop. Of course, people sent in fictitious names, and got supplies of wine; for who could strictly enquire into such a matter? It was in fact nothing else but licensing a shop for drunkards. Some people even said that pork formed a component part of this wine! Notwithstanding all restrictions, much mischief was done, and though a large number of people were daily punished, there was no sufficient check. ### [135.2.6](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.6) Similarly, according to the proverb, ‘Upset, but don’t spill,’ the prostitutes of the realm (who had collected at the capital, and could scarcely be counted, so large was their number), had a separate quarter of the town assigned to them, which was called Shaitanpurah, or Devilsville. A Darogah and a clerk also were appointed for it, who registered the names of such as went to prostitutes, or wanted to take some of them to their houses. People might indulge in such connexions, provided the toll collectors knew of it. But without permission, no one was allowed to take dancing girls to his house. If any wellknown courtier wanted to have a virgin, they should first apply to His Majesty, and get his permission. In the same way, boys prostituted themselves, and drunkenness and ignorance soon led to bloodshed. Though in some cases capital punishment was inflicted, certain privileged courtiers walked about proudly and insolently doing what they liked. His Majesty himself called some of the principal prostitutes and asked them who had deprived them of their virginity. After hearing their replies, some of the principal and most renowned grandees were punished or censured, or confined for a long time in fortresses. Among them, His Majesty came across one whose name was Rajah Bir Bar, a member of the Divine Faith, Ains-Akbari, Blochmann's Edit. Ain-i-Akbari, Blochmann's \[edit fAin-i-Akbari, ERRATA. P. 104, Note 2, read Panji for Béchi, and Hadis, &c., for Hadis. ### [135.2.7](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.7) P. 180, l. 16, read Purukh’hotam for Purukhotam. P. 190, l. 15, read the heretical wizard, for the heretic of Jafrddn. who had gone beyond the four degrees, and acquired the four cardinal virtues. At that time he happened to live in his jagir in the Parganah of Karah; and when he heard of the affair, he applied for permission to turn Jogi; but His Majesty ordered him to come to Court, assuring him that he need not be afraid. Beef was interdicted, and to touch beef was considered defiling. The reason of this was that, from his youth, His Majesty had been in company with Hindu libertines, and had thus learnt to look upon a cow—which in their opinion is one of the reasons why the world still exists—as something holy. Besides, the Emperor was subject to the influence of the numerous Hindu princesses of the Harem, who had gained so great an ascendancy over him, as to make him forswear beef, garlic, onions, and the wearing of a beard, which things His Majesty still avoids. He had also introduced, though modified by his peculiar views, Hindu customs and heresies into the court assemblies, and introduces them still, in order to please and win the Hindus and their castes; he abstained from everything which they think repugnant to their nature, and looked upon shaving the beard as the highest sign of friendship and affection for him. Hence this custom has become very general. Pandering pimps also expressed the opinion that the beard takes its nourishment from the testicles; ### [135.2.8](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2.8) for no eunuch had a beard; and one could not exactly see of what merit or importance it was to cultivate a beard. Moreover, former ascetics had looked upon carelessness in letting the beard grow, as one way of mortifying one's flesh, because such carelessness exposed them to the reproach of the world; and as, at present, the silly lawyers of the Islam looked upon cutting down the beard as reproachful, it was clear that shaving was now a way of mortifying the flesh, and therefore praiseworthy, but not letting the beard grow. (But if any one considers this argument calmly, he will soon detect the fallacy.) Lying, cheating Muftis also quoted an unknown tradition, in which it was stated that 'some Qazis' of Persia had shaved their beards. But the words kama yaf'alu ba'sulquzate (as some Qazis have done), which occur in this tradition, are based upon a corrupt reading, and should be kama yaf'alu ba'sul'unde (as some wicked men have done). \* \* \* \* --- Source: [https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2](https://indike.org/pramana/in.darkages.admin.ain-i-akbari~en-blochmann-jarrett.135.2) · Pramāṇa