The Book of Akbar 277: CHAPTER LV.
The Akbarnama (H. Beveridge), vols. I–II 277
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CHAPTER LV.
277.1
and should receive his deserts, so that the dust of wickedness might be wiped from the face of men’s safety. Fore-casting care made it proper that the outward appeasement of one man,—and he an ill-wisher,—should not be preferred to the satisfaction of many distinguished loyalists. What shock would there be to the wall of justice if, to bind up the broken-hearted and heal the wounds of lacerated breasts, the portrait of a tyrant were erased from the world’s picture-gallery? Especially when this course involved thousands of advantages. The obliteration of this worthless figure would be in every way pleasing to God and in accordance with general laws. Such ingratitude and rebellion were not of the character to give hope of security or to permit his actions to be regarded as not done. The matter had passed beyond bounds; it could no longer be coped with (tāqathā tāq shuda). It was advisable for him and for all that he should become a traveller to the world of non-existence, that so God’s creatures might be saved from thousands of ills and the record of his deeds become no blacker. People’s goods had long been subject to plunder and rapine through the turmoils of this wicked rebel: their property and honour had gone to the winds of strife and the lives of so many men had been valued as dust; and the jewel of sincerity,—which is the neck-ornament of the virtues,—had been lost in the mists of trouble.
277.2
Now the proper course was to release such a man from the claws of final retribution and to give mankind tranquillity, under the shadow of justice.
277.3
His Majesty Jahānbānī looked to the wisdom and benevolence of the Causer of causes (God), and declined to engage in this affair. (Nor would he believe) that the world-adorning Initiator would, in spite of his omnipotence, make a man so unutterable, (i.e., as M. Kāmrān). Besides taking this profound view, his discerning eye approved of the admonitions of His Majesty Gētī-sitānī Firdaus-makānī and would not agree to the proposition. His officers, who had witnessed the various bloodsheds and strife caused by this insolent shedder of blood,—were again firm in their request; they took legal opinions which were attested by the law-officers; and they brought a paper signed by the great of realm and religion and laid it before His Majesty. These documents His Majesty sent to M. Kāmrān who having read the record of his deeds and the punishment (proposed), returned the message that those who to-day had put their seals for his death, were the men who had brought him to this pass. The spirit of clemency moved His Majesty and, spite of the general insistance and of the existence of so many reasons, would not let him shed the Mirza’s blood. At length for the general welfare, a special order was issued and they deprived the Mirza of sight. ‘Ali Dost bārbegi (master of the ceremonies), Saiyid Muhammad Pakna and Ghulam ‘Ali shash-angasht were told off for this duty.
277.4
They entered the Mirza’s tent. He thought they had come to kill him and at once ran at them with his fists. ‘Ali Dost said, “Mirza, compose yourself: the order is not for death. Why are you agitated? As justice demands,—for you blinded Saiyid ‘Ali and many other innocent persons,—you will behold in your own eyes the retaliation thereof.” On hearing this, the Mirza agreed to submit to the royal commands and endured the insertion of the needle. They blinded both his eyes,—the sentinels of a seditious heart. These loyal servants took the precaution of using the lancet many times. The Mirza being thankful that his life was spared, uttered no remonstrance. With his natural kindness, His Majesty expressed his regrets and marched onwards. Many affectionate and loving words rose to his lips. This catastrophe occurred in the end of 960 (Nov.-Dec., 1553). Khw. Muhammad Muman of Farankhud found the chronogram, nishtar (lancet) = 960). On the same day, the Mirza sent to Mun'im Khan to request him by all means in his power, to obtain for him from His Majesty the services of Beg Muluk. The petition was at once granted and Beg Muluk was sent. The Mirza,—owing to the great affection he bore him,—took his hands and placing them over his own sightless eyes, recited this verse;— Though a veil be drawn over my eyes, I behold thee with the eye which has oft seen thy face. After this occurrence, His Majesty set off to chastise the Januha who were vagabonds and impediments of the road. The