The Book of Akbar 144: CHAPTER XIX.
The Akbarnama (H. Beveridge), vols. I–II 144
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CHAPTER XIX.
144.1
Before Mirza Sulaiman had reached Kabul, Badakhshan had been freed from the oppression of evil-thoughted men and been made an abode of peace, as has been already stated. When he arrived at Badakhshan, Hindal in accordance with orders (from Babar) made over the country to him and proceeded to India. After some time spent in attendance, his Majesty sent his Highness Jahanbani to Sambal which was his fief (jagir). He remained happily there for six months and then was suddenly attacked by fever. The malady gradually increased and his Majesty Giti-sitani Firdaus-makani, growing disturbed at the alarming news, ordered, in his affection for him, that he be brought to Delhi and thence by water to Agra, in order that he might be treated by skilful physicians under the Emperor’s own eyes. A large number of learned doctors who were always in attendance at the royal Court, were directed to employ their talents in effecting a cure. In a short space of time, he was conveyed by boat. Though physicians used their skill and exhibited Messiah-like science, he did not get better. As the sickness was prolonged, the Emperor one day was seated with the wise men of the Age by the Jumna and considering about remedies. Mir Abu Baqa who was one of the most distinguished saints of the Age, represented that it had been received from the ancient sages, that in a case like this, when physicians were at a loss, the remedy was to give in alms the most valuable thing one had and to seek cure from God.
144.2
His Majesty Giti-sitani said, “I am the most valuable thing that “Humayun possesses; than me he has no better thing; I shall make “myself a sacrifice for him. May God the Creator accept it.” Khwaja Khalifa and the other courtiers represented that Humayun would, by the grace of God, recover and attain to the limit of his natural life under the shadow of his Majesty’s fortune. Why had such an expression come from his tongue? The meaning of the saying of the great men of old was that the most valuable article of property should be given in charity, consequently the priceless diamond which had in a mysterious way been obtained in the war with Ibrahim and had been presented to Humayun, should be sacrificed. He replied, “What value has worldly wealth? and how can it be a redemption for Humayun? I myself shall be his sacrifice. “He is in extremity and I have lost the power (taqat) to behold his powerlessness (bi-taqati), but I can endure all his pain.” Thereafter he retired to his oratory and having performed such special rites as befitted the occasion, he thrice walked round his Highness Jahanbani Jannat-ashiyani. When his prayer had been heard by God,—Glory be to His name!—he felt a strange effect on himself and cried out, “We have borne it away. We have borne it away.” Immediately a strange heat of fever surged upon his Majesty and there was a sudden diminution of it in the person of his Highness Jahanbani.
144.3
Thus in a short time he entirely recovered, while Giti-sitani Firdus-makani gradually grew worse and the marks of dissolution and death became apparent. Then out of his active mind and truth-seeking soul, he summoned his officers and nobles and making them place the hands of homage to the empire (Khilafat) in the hands of Humayun, appointed him his heir and successor, placing him on the throne of sovereignty, while he himself remained bed-ridden (sahib-i-farash) at the foot of the throne. Khwaja Khalifa, Qambar ‘Ali Beg, Tardi Beg, Hindu Beg, and all the others were in attendance. Lofty counsels and weighty mandates, such as might form a stock of lasting fortune and eternal auspiciousness were imparted. Advice was given about munificence and justice, about acquiring the favour of God, cherishing subjects, protecting mankind, the accepting of apologies of those who had failed in duty and the pardoning of transgressors; about the honouring of those who did good service and the casting down of the rebellious and the oppressors. And he exclaimed “The cream of our testamentary directions is this, ‘Do naught against your brothers even ‘though they may deserve it.’” In truth it was owing to his observing the mandates of the Emperor that his Majesty Jahanbani Jannat-ashiyani suffered so many injuries from his brothers without avenging himself, as will clearly appear from this history.
144.4
When his Majesty Giti-sitani Firdaus-makani was at the height of his disorder, Mir Khalifa took a short-sighted view — as is the nature of mankind — and from a suspicion that he entertained about his Highness Jahanbani wished to place Mahdi Khwaja on the throne. The Khwaja too, from his evil disposition and wickedness and folly, gave way to vain thoughts and coming every day to the Darbar, made a disturbance. At last by the intervention of right-speaking, far-sighted men, Mir Khalifa was brought to the true path and passing from such thoughts, forbade the Khwaja to appear at the Darbar, and also prohibited anyone from visiting him. Thus, by the Divine aid, things came to their own place, and Right was fixed in its own centre. He (Babar) left this world on 6th Jumada'l-awwal, 937, in the Caharbagh, on the banks of the Jumna in Agra. The eloquent of the Age composed chronograms and elegies about his Majesty. Among them was this chronogram by Maulana Shihab Mu‘ammai (the Enigmatist). Verse. Humayun becomes his kingdom’s heir. It would be impossible even if volumes were employed to detail the perfections of this Holy One. Among them he possessed the eight essentials of empire, viz. (1) high fortune; (2) great designs; (3) conquering power; (4) administrative capacity; (5) civilising faculty; (6) devotion to the welfare of God's servants; (7) the cherishing of the army; (8) the restraining it from evil. And in acquired accomplishments, he was at the head of his Age.
144.5
He held high rank as a poet and a prose-writer, and especially in Turki poetry. The Turki diwan (diwan-i-turki) of his Majesty is of great eloquence and purity, and its contents are charming. His book of Masnawi which has the name of Mubin (clear) is a famous composition and is mentioned with great applause by critics. He versified the Risala-i-walidiya of Khwaja Ahrar which is a pearl from the ocean of knowledge, and very excellent it was. He also wrote his Acts (Waqi'at) from the beginning of his reign to the time of departure with fidelity and in a lucid and eloquent style. It is an Institute for all earthly sovereigns and a manual for teaching right thoughts and proper ideas. This Institute of dominion and fortune was, by the world-obeyed commands of the king of kings, translated into Persian by Mirza Khan Khan-khanan, son of Bairam Khan, in the 34th year of the Divine Era, at the time of the return of the standards of glory from the roseate vernal abode of Kashmir and Kabul, so that its exquisite bounties might moisten the lips of all the thirsty and that its hidden treasures might be beheld by those whose hands were empty of learning. His Majesty was also eminently skilled in music and composed charming verses in Persian. Among them the following quatrain is a product of his bounteous muse. Verse. Though I be not related to dervishes. Yet am I their follower in heart and soul. Say not a king is far from a dervish; I am a king but yet the slave of dervishes.
144.6
The following two Matla' are also sparkles from his enlightened mind. Matla' I. Parting from thee were perdition, Else could I depart from this world. Matla' II. Whilst my heart is bound with her cypress locks, I am free from the griefs of the world. His Majesty was also famous for treatises on prosody, and among them is a book called Mufassal which is a commentary on the science. His Majesty left four sons and three daughters :—(1) His Majesty Jahanbani Nasiru-d-din Muhammad Humayun Padshah, (2) Kamran Mirza, (3) 'Askari Mirza, (4) Hindal Mirza. The daughters were :—Gulrang Begam; Gulcihra Begam ; Gulbadan Begam, all three by one mother. Among the illustrious men, courtiers and companions who attained to felicity in the field of honour of his Majesty Firdaus-makani, there were (1). Mir Abu-l-baqa who was of lofty rank in learning and wisdom. (2). Shaikh Zain Sadr, grandson of Shaikh Zainu-d-din Khwafi. He had acquired practical sciences ('ulum-i-muta'arifa) and had distinguished abilities. He was skilled in prose and the art of letter-writing. He was distinguished by his long association with his Majesty. He was also noted in the time of his Majesty Jahanbani Jannat-ashiyani. (3). Shaikh Abu-l-wajd Farighi, paternal uncle of Shaikh Zain. He was a pleasant companion and of good disposition. He wrote poetry. (4). Sultan Muhammad Kusa (beardless.) A pleasant man and a critic of poetry. He was a companion of Mir 'Ali Shir and lived in the glorious society of his Majesty.
144.7
(5). Maulana Shihab Mu'ammai (the Enigmatist) whose poetical name was Haqiri. He had an abundant share of learning, eloquence and poetry. (6). Maulana Yusufi the physician. He was sent for from Khufasan. He was distinguished for good qualities, for dexterity as an operator and for assiduity. (7). Surkh Wida'i. An old and inartificial poet. He wrote in Persian and Turki. (8). Mulla Baqai. He had a correct taste (saliqu-i-darast) in poetry. He composed masnawi in the metre of the makhzan, in the name of his Majesty. (9). Khwaja Nizamu-d-din 'Ali Khalifa. On account of his long service, trustworthiness, soundness of understanding and steadfastness of counsel, he held high rank under his Majesty. He possessed various qualities and excellences and in particular was a successful physician. (10). Mir Darwish Muhammad Sarban, a favourite pupil of Nasiru-d-din Khwaja Ahrar. He was distinguished for learning and social qualities and was much relied upon at Court. (11). Khwand Mir, the historian. He was learned and an agreeable companion. His writings are well known, e.g., the Habibu-s-siyar, Khulasatu-l-akhbar, Dasturu-l-wuzara, etc. (12). Khwaja Kilan Beg, one of the great officers and who was allowed the honour of a seat. Distinguished for gravity of manners and discretion. His brother Kicak Khwaja was keeper of the seals and was especially trusted and was allowed a seat. (13). Sultan Muhammad Duldai, one of the great officers and of excellent morals.
144.8
I refrain from mentioning others as the design of this glorious work is to describe the lofty lineage of his Majesty, the king of kings, and I proceed to the holy traits of his Majesty Jahanbani Jannat-ashiyani. And in completing the accounts of those ancestors (buzurgan) I prepare myself for the description of the great one of realm and religion and lord of the visible and invisible.