The Book of Akbar 228: CELEBRATION OF THE SHAHINSHAH’S CIRCUMCISION, ILLUMINATIONS; AND MANIFESTATION OF MARVELS BY THE TENDER PLANT OF GLORY’S GARDEN.
The Akbarnama (H. Beveridge), vols. I–II 228
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CELEBRATION OF THE SHAHINSHAH’S CIRCUMCISION, ILLUMINATIONS; AND MANIFESTATION OF MARVELS BY THE TENDER PLANT OF GLORY’S GARDEN.
228.1
’Tis ever the way of noble grantors of desires and auspicious-minded lords to seize opportunities for liberality, and to fulfil a choice-worship, whose acme is the conquest of affections, under the guise of Use and Wont—a course whereby they are protected from the dulled vision of blear-eyed mortals. Accordingly now that fortune’s breeze was blowing afresh, and the rose-garden of attainment had bloomed anew, the custom of circumcision, as applied to the new growth of fortune’s garden, and fresh offshoot of the palm of glory and grandeur, was made an occasion for the contentment and enrichment of mankind. In the prime of spring, when the spirit of plants was in motion and the nightingale of delight was on the wing— Verse. “Violets raised their head from the stream’s lip Earth was ambergris-perfumed from the fragrance of flowers, The fragrant breeze of morn, let us say Carried a thousand musk-bags in her bosom.”
228.2
He ordered that an encampment should be made in the Urta Bagh, a most delightful spot, and that affection might all the more be won—and this in truth is the giving of thanks to the Almighty, he threw open the gates of joy and pleasance, and in renewal of the splendours of Kaikaus and of Kaiqubad it was directed that their Highnesses the Begams should grace the entrancing garden with their presence, according to their ranks and conditions, while the Aralrs and the city-magnates should occupy the Car Bagh. All the Amirs bound the girdle of endeavour on the waist of joy and undertook these arrangements. The city magistrates, and leading men exerted themselves in an admirable fashion, while the artists and craftsmen vied with one another in decorating the shops, and in promoting the briskness of the bazar. Soon there was such ornamentation as exceeds description. Every day his Majesty Jahanbani came and adorned the banquet, and he distinguished everyone by sympathetic expressions suitable to their rank and condition. Before the festival (of the circumcision) took place Qaraca Khan, Musahib Beg, and other familiars of the Court, who had been sent to convey her Majesty Mariam-Makani, arrived from Qandahar, and her blissful advent increased the rejoicings.
228.3
It occurred to his Majesty Jahanbani that he should make manifest to great and small the touchstone-capability ('iyar-i-danish) of the Shahinshah, from whose brow there streamed while yet of tender years, thousands of rays of light divine. He therefore arranged a princely festival in the pavilions of chastity. All the great ladies attended in the gynaeceum. For the instruction of the spectators his Majesty the Shahinshah was brought in on the shoulder of respect and placed on the auspicious Divan, and in conformity with orders her Majesty Mariam-Makani entered in the train of the other ladies, and without being distinguished in any way. The design of the king was that the prince (lit. the light of the eye-pupil of the Sultanate) should single out his honoured mother from the crowd of ladies. By light divine his Majesty, without difficulty, hesitation, or mistake, and in virtue of his abiding intelligence and innate discernment took refuge with his saintly mother, and put himself into her arms. On beholding this glorious act—surprising to the minds of the superficial and to persons who are swayed by what is usual—a shout arose among the spectators, and they recognised the power of the eternally-nourished one, and prodigy of fate's worship. All perceived that this was not the work of the bodily senses which put a difference between childhood and adolescence. Rather it was nought but spiritual intuition and Divine teaching.
228.4
'Twas holy light breaking forth from its ambushes by the instrumentality of this nursling of Fortune's garden. Of a truth, the veil of distance can be no hindrance to what is eternally conjoined, nor apparent remoteness any impediment to spiritual propinquity. And when we consider the matter what room is there for remoteness? For, in this firstling of Life's rosebush there is perfect contact with the Primaeval, and the diffusive lights of being, the perfecting (takmil) of the bodily frame, and the burnishing (tasqil) of the senses assume form pari passu (darja ba darja). And there is close relation with the glorious world of the Holy and the Absolute to whose verge there is no entrance for the darkness of ignorance, or the plethora of heedlessness. Nor is it hidden from those who can look far into the world of mystery that though this sublime Master seemeth to have been engendered amid bodily elements and from protoplasm (mawadd-i-hayyulani) yet as regards the source of his nature and the root of his being his forefathers and foremothers have been procreated from him so that spiritually and in an esoteric sense he is the Father of Fathers.
228.5
And to his Majesty Jahanbani—that curtain-raiser of celestial mysteries—it was manifest that the Cosmoplast of the outer world had brought this nursling of Creation's Spring into the field of actuality in order, firstly, that he might experience the stages of mortal life, and secondly, that he might bring together and compose the distractions of the world. In short he (Humayun) under the guise of the rite of circumcision offered thanksgiving to the Bestower of spiritual and temporal blessings. Each day there was a novel, royal feast, and thanks were returned to the world-adorning Creator. The great ones of realm and religion came from all parts, and were made happy by royal gifts. Among these, Yadgar Nasir Mirza had the honour of performing obeisance. The brief account of him is that on the first uprearing of fortune's standards on the borders of Qandahar he separated from M. Kamran, as has already been described, and proceeded to Badakhshan. As he could not succeed there, he set off in order to enter his Majesty Jahanbani’s service. At the time that the sublime army proceeded from Qandahar to conquer Kabul, the Mirza after experiencing the world’s hardships arrived at Qandahar. Bairam Khan showed him every hospitality there, and then in accordance with orders he had the felicity of paying his respects to his Majesty Jahanbani at that joyous time (the circumcision festival).
228.6
He had the good fortune also to do homage to the Shahinshah and to be made fortunate by the glances of favour. During this joyful season, which was the time of the adorning of pleasure’s springtide, and the period of decking the garden of dominion and prestige, at a moment when the constellations were shedding light from favourable aspects upon mortals the meeting for the decorating of the young plant of the Divine rose garden, to wit, for the circumcision of his Majesty the Shahinshah, was held with thousands of rejoicings. The materials (asbab) for the joy of mankind were brought together, the gates (abwab) of joy were opened for mortals. Small and great shared in the princely gifts, and high and low experienced the royal favour. The world’s pains (kulfatha) ended in pleasure (ulfat) and the world’s differences changed into unison. The captains presented their gifts, and were exalted by grand favours. In the midst of these celebrations his Majesty for the cheering of hearts, which is a great buttress of sovereignty, proceeded towards Khwaja Reg Rawan, and ordered festivities. A world obeyed order was issued that the amirs should wrestle with one another. His Majesty himself by means of the balance of inspection picked out equally-matched antagonists. His Majesty wrestled with Imam Quli Qurci and M. Hindal did so with Yadgar Nasir M. After that he went to Khwaja Seh Yar to visit the arghawan groves. Then he returned and bade preparations be made for a great feast.
228.7
He distributed fiefs, presents, and robes of honour to the servants of the threshold in accordance with their deserts. M. Hindal obtained Ghaznin and its dependencies while Zamin Dawar and Tiri were given to Ulugh Mirza. All those connected with the Court received gifts in proportion to their conditions, and the tribes of mankind abode with tranquillity and ease of heart in the shade of abundance, and the light of favour.
228.8
Among the events which occurred during the festivities was the arrival of the ambassadors of Shah Tahmasp. They brought congratulations on the victory and delivered suitable gifts, At their head was Walad Beg whom his Majesty welcomed with princely favours. Another was the arrival of Shah Qasim Taghai who brought a petition and gifts from M. Sulaiman. But the Mirza’s excuses for not coming in person had not the honour of being accepted by his Majesty, and a peremptory order was issued for his attendance and he was informed that his reputation for sincerity and loyalty depended upon his appearing in person to do homage. Another thing which happened about this time was the arrival of Mir Saiyid ‘Ali who was eminent in Afghanistan and Balucistan for his possessions and for his honesty. He resided near Duki which is an appurtenance of Sind. He greeted the threshold with the foot of integrity and the head of sincerity, and became a recipient of royal favours. Duki was awarded to him. About the same time Lavang Baluc, who was a leader among his people, came along with his brethren and did homage. His Majesty received him likewise with favour and granted him Shal and Mastang. These visitors were granted their desires and dismissed rapidly lest the wild nature of such dwellers in clachans (rustā parwardān) should prove too strong for them, and delay be inimical to their constitutions.
228.9
Among the things which happened about this time there was this, that Yādgār Nāṣir Mīrzā from an ill-fatedness and an inward wickedness made a confused jumble of all favours, past and subsequent, and placed them in the alcove of oblivion and contumaciously took his stand on the path of wickedness and perversity. He gave ear to wretches of whom Muẓaffar the foster-brother of M. 'Askarī was the ringleader, and continually harboured evil thoughts. When these facts came, one after the other, to the knowledge of his Majesty, and were confirmed by honest intelligencers, especially when 'Abdul Jabbār Shaikh, who was a most trustworthy person, and was intimate with one of the plotters and shared his counsels, came and detailed the circumstances after inquiry, the holy heart of his Majesty Jahānbānī Jannat-āshiyānī became disgusted and he had Muẓaffar Koka seized and put to death. Then he sent for Yādgār Nāṣir M. and reproached him by the mouth of Qarāca Khān. The substance of the rebuke was as follows: "We thought that when we had passed over your grievous offences, and had bestowed boundless favours on you, you would take warning and atone for your transgressions, past and present, and that even the ungrateful might have a limit and some discretion.” The Mīrzā cast aside shame, and sometimes was silent and sometimes denied or feigned ignorance.
228.10
His Majesty, after making categorical statements (of his offences) and after royal reproofs, directed Ibrāhīm Īshak Āqā and others to confine him in the Kābul citadel (the Bālā Ḥiṣār) near the room where M. 'Askarī was imprisoned. One of the things that happened at this time was the death of Caghatai Sulṭān, who was a young Mogul prince and the unique of the age for beauty and character. His Majesty Jahānbānī regarded him with affection and distinguished him by favours. He felt his loss deeply, but reflecting on the Divine decree which hath assigned existence absolute to the other world, and to this world only contingent existence, he wisely took refuge in submission and self-surrender. Mir Amani uttered this chronogram. Verse. Sultan Caghatal was the rose of Beauty's rosarium. Of a sudden, Death led him to paradise. In the rose-season he designed leaving this garden. Hearts were ingulphed in blood from grief for this likeness of a rosebud, I sought his date from the bereaved nightingale, Sighing he said “The rose hath left the garden."