[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [Mughals (1526–1857)](https://indike.org/pramana/in.darkages.mughal) › [Akbar (1556–1605)](https://indike.org/pramana/in.darkages.mughal.akbar) › [Akbarnāma](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama) › [The Akbarnama (H. Beveridge), vols. I–II](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge) › 347 # The Book of Akbar 347: BEGINNING OF THE FOURTH DIVINE YEAR FROM THE SACRED ACCESSION OF THE SHAHINSHAH, TO WIT, THE YEAR TIR OF THE FIRST CYCLE. The Akbarnama (H. Beveridge), vols. I–II 347 - **Language:** English ### BEGINNING OF THE FOURTH DIVINE YEAR FROM THE SACRED ACCESSION OF THE SHAHINSHAH, TO WIT, THE YEAR TIR OF THE FIRST CYCLE. ### [347.1](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.347.1) Thanks be to unequalled bounty, and to unceasing excellence that the third year of the Divine Era has happily come to an end, and that time has come for the beginning of the fourth year. On Sunday 2 Jumada-al-akhiri 966 (12 March 1559) the light of Akbar and the great light shed their radiance on the house of exaltation. The visible and invisible world obtained splendour; the gates of joy were opened before mortals, the things of delight displayed brilliancy before the eyes of mankind, the orb (kaukaba) of the Sultan of spring (the sun) inflamed the world and took possession thereof; the sound of the army of King Rose opened the ears of time and the terrene; the New Year-bounty of the spirit of vegetation breathed on the bodies and moulds of terrestrials; the liberality of spring bestowed brain-nourishing odours and perfumes on the horizons; the vernal breeze taught the nurslings of the garden the tripping gait of the partridge and the stately step of the pheasant, the atmosphere gave to earth’s fixtures the ascension of fire, and the mobility of water. The brown covering of earth was changed into a satin and brocade carpet, without woof or warp, of verdure and roses; ### [347.2](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.347.2) the throats of the birds of the garden threw discredit on the fine-breathing flute, the beak of the nightingale buffeted Pan’s pipes, the tulip laughed at the bill of the parrot, and the verdure at the tail of the peacock, the violet touched the eyes of beholders with the collyrium of vision, the narcissus remained in open-eyed admiration of Divine power, lilies and hyacinths unveiled the mysteries of white and black, tulips and sweet-smelling flowers became skilled exponents of the truths of God and of existence.— Verse. From Paradise came a cup to the tulip From Rizwan came a greeting to the rose There was glory of the garden-beauties Each cheek shone like a lamp, Under each calyx there was a fragrant bud Like a swart amulet on the arm of the beloved, The lily put forth her silent tongues Every moment she sought a draught The dew shed silver on the grasses’s heads The zephyr shook down a couch of flowers At each fount the duck was inserting his bill Like golden shears in a piece of silk. On every branch the birds were organists, The rose-bush tossed her head at every note The early-waking nightingale sang love-ditties And quickened the ardour of the wine-bibbers, The Shahinshah by adorning the world Added another spring to spring. ### [347.3](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.347.3) In this fortunate year, which was the ornamental border of the book of fortune, the world-conquering genius ordained that a proper army should be appointed to the eastern districts to take Lucknow and the territories appertaining thereto from ‘Ali Quli Khan, and to awaken him from his neglectful sleep. “If he betook himself to ways of auspiciousness, and made loyalty his travelling-gear, and sent that camel-driver’s son, who was the ground-work of his arrogance and negligence, to Court, or drove him away from his presence, and made obedience and submission to the lord of the world and of mortals the ground-work of his own fortune, he would certainly have been compassed with royal favours, and should march with the army of fortune of the sublime dynasty to Jaunpūr and chastise the Afghans, who still carried in their brains the vapours of sedition, and make a place for himself there, his former good service would be approved of and his present follies would be passed over and he would receive help and support.” An order was issued that the victorious troops should proceed to their fiefs and make their preparations and assist ‘Ali Quli Khan. ‘Should that ill-fated and intoxicated man not recognise the amount of favour that was shown to him, then to punish him and to put him down would be regarded as the ground-work of the administration of the world, and the ornament of the worship of the Creator. ### [347.4](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.347.4) On account of these considerations, Qiyā Khan Gung, Sultan Husain Khan Jalāīr, Muhammad Khan Jalāīr, Shaham Khan Jalāīr, Haji Muhammad Khan Sīstānī, Calma Khan, Kamal Khan Ghakkar, and a number of other loyal heroes were despatched. And a firman was issued that he (‘Alī Quli) should make over Lucknow to the royal servants and proceed to Court. ‘Abdullah Khan Uzbek, who had charge of Kalpi, was exalted by a royal command and directed to take part in this enterprise and to act with loyalty. As the veil over ‘Ali Quli Khan was not yet fully rent, and some days were wanting until the veil should be removed, he on hearing the command, made over Lucknow and its territories to the Jalāīrs and other officers, and bound the girdle of courage on himself for the conquest of Jaunpūr. Ibrahim, who has already been mentioned, had at the time when Mubāriz Khan was killed, and Hīmū disappeared, made the convulsive movements of a slaughtered animal, and was now in Jaunpūr. ‘Alī Qulī took from him Jaunpūr without a battle, and a wide tract of country came into his possession by the good fortune of the Shāhinshāh. He displayed these acts of valour, and one deed which was ostensibly good was the sending away of Shaham. If this had been done from the bottom of his heart he would have sent him to Court. At last in some way or other he separated that groundwork of sedition from himself, and after giving demonstrations of loyalty sent representations and presents to the sublime Court. ### [347.5](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.347.5) One of the instructive occurrences which might be a guide to those astray in the wilderness of denial, and which occurred in this year was the killing of the camel-driver’s son. As the Creator is surety for the administration of the sovereignty of this Khedive of the horizons, the superintendents of fate were at work, in spite of the enthroned one of the Caliphate’s being under the veil of insouciance, and sent the opponents of dominion-conjoined with eternity to the abyss of destruction, and gave every one their appropriate punishment. At one time they bestowed power and victory on the imperial servants, as for instance in the victory over Himu and the capture of the Fort of Mankot, etc. At another time they struck the enemies with shame and sent them to the wilderness of vagabondage, as in the ruin of M. Sulaiman. At another time they stirred up strife among the black-thoughted opponents, so that they attacked each other and reached the abode of annihilation, as in the catastrophe of this camel-driver’s son. The details of his descent to nothingness, which was a great stroke of good fortune, are as follows: When ‘Ali Quli Khan showed a semblance of submission and cheatingly put him away from himself for a time, that low wretch went on spending his days in that neighbourhood in arrogance, until one day he went to the town of Surharpur which was in the fief of ‘Abdu-r-rahman Beg, the son of Maqid Beg Duldai, who had been a favourite courtier of H.M. ### [347.6](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.347.6) Jahanbani, Jinnat ‘Ashiyani. This camel-driver’s son in the beginning of his infatuated career had held the relation of being the beloved of ‘Abdu-r-rahman, and according to the wicked ways of Transoxiana, which are neither consuming nor melting, neither love nor friendship, they took the path of shamelessness and immodesty, and played the game of affection with one another. On account of this relation Shaham came to his house, and fell to remembering Aram Jan, and asked that she might be returned to him. The story of Aram Jan is this. She was a prostitute, and ‘Ali Quli Khan, from love to her, which had its source in lust, surrendered his futile heart to that street-walker, who was the embraced of thousands, and married her. He put her in the rank of his wives, and had the shamelessness to bring that slut to the drinking-bouts which he had with Shaham Beg in order that she might recite and sing, and become the groundwork of strife. At last Shaham Beg by degrees fell in love with her, or rather came to lust after her, and, as ‘Ali Quli Khan was overcome by sensuality, he acted as Shaham’s servant, and made his lands into three portions, keeping one for himself, and giving two to that clown’s son, and waiting upon him. One night that intoxicated wretch brought forward his wishes, and ‘Ali Quli Khan was so wanting in self-respect as to make over to him his own wedded wife. ### [347.7](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.347.7) Shaham Beg for a time enjoyed his lust, and then when his heart grew cold he in his folly made over that wanton whom he had adulterously carried off, to ‘Abdu-r-rahman Beg in the same way that he had received her. ‘Abdu-r-rahman made her his wife, and kept her secluded. When Shaham Beg was his guest, he remembered in his drunkenness and infatuation that Aram Jan and showed restlessness (be-arami). Judging of ‘Abdu-r-rahman as of ‘Ali Quli Khan he expected that Aram Jan would be returned to him. ‘Abdu-r-rahman Beg had self-respect and refused to do this. Shaham Beg who was inflamed with wine, and was habituated to insolence and despotism, got angry. He at once forgot the claims of friendship. Such is the degree of stability of a connexion founded upon lust! In fine, Shaham Beg proceeded to violence and bound ‘Abdu-r-rahman Beg and took the prostitute away from his house to a neighbouring garden and there celebrated a singing and drinking party. Meanwhile Maziad Beg, the brother of ‘Abdu-r-rahman Beg, heard of this, and having armed himself went to the door of the garden where that low wretch was. The men tried to stop him and a fight took place. Suddenly, in the confusion, an arrow reached that miscreant and the bird of his soul was released from the narrow cage of his body. ‘Abdu-r-rahman obtained deliverance from his bonds, and turning to flee he with all haste betook himself to the world-protecting Court. There he put up to sale this proper action, --- Source: [https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.347](https://indike.org/pramana/in.darkages.mughal.akbar.akbarnama~en-beveridge.347) · Pramāṇa