Humáyún-náma of Khondamír (extracts)

Translation of The Institutes of Humāyūn (Qānūn-i Humāyūnī)

Language: English
Date: 1873 CE
Translators: Henry Miers Elliot, John Dowson
Extent: 9 passages, 3,230 words
Text: complete digital text
Source: archive.org · The History of India, as told by its own Historians. The Muhammadan Period. The posthumous papers of Sir H.… · Public domain (published before 1930)

Text

1

When this humble and insignificant slave, Ghiyāsu-d din, son of Humāmu-d din, alias Khondamir,—may God facilitate all difficulties to him! — obtained the honour of meeting this great king, and the rays of royal kindness shone on the surface of his hopes and circumstances, he conceived the desire and entertained the idea in his mind that he would describe, as a memorial for future days, some of the works and inventions of this monarch; because the histories of kings, by means of the black water of ink, which has the effect of the water of life, are immortalized, and the great names and writings of clever authors, by virtue of their praises of celebrated kings, are stamped on the page of time. For instance, the excellencies of Mahmud were described by 'Utbi and 'Unsuri, and the poems of Mu'izzi and Anwari celebrated the character of Sanjar.
"Who would remember Hakim Anwari, Had he not spoken about Sanjar and his works? Because 'Utbi conferred praises on Mahmud, Therefore he obtained the object of his desire. Sharaf was celebrated in the world, Because he wrote the eulogy of Timur Gurgan."
Although the compiler of this book, on account of his having little knowledge and possessing no ability, withheld his tongue from commencing the history of this renowned monarch's exploits and deeds, and did not allow the pen which possessed two tongues to describe the character of this most prosperous king, yet he always entertained that desire in his faithful heart, and the intention never forsook his mind. One night which was full of light, this insignificant man (the author), having obtained the honour of being present in His Majesty's Court at Gwalior, was ordered to sit down, and the fingers of the generosity of that sun of the heaven of glory opened the gates of kindness to him, and the tongue of that king of kings, who was as dignified as Alexander the Great, pronounced these pleasing words: "It seems proper and desirable that the inventions of my auspicious mind, and the improvements of my enlightened understanding, should be arranged in a series, and written down, in order that in future ages the light of these happy works may shine among the people of countries near and remote." Consequently the writer, who was wishing for a long time that such an order might pass, engaged, like his pen, in writing these very interesting subjects; and having commenced to mention the wonderful inventions, he has imparted eloquence to the pen which possesses two tongues. He hopes that through the favour of the Almighty God, these pages, which contain useful things, will meet the approbation of the most clever characters of the high Court, and that they will view these lines of the book of eloquence with the eye of acceptance, and overlook the mistakes which may have been committed therein by the deficient tongue of the pen.

2

In the beginning of Jumáda-l awwal, a.h. 937, when the King, who was as dignified as Sulaimán, whose seat is now in Paradise, viz. Zahíru-d dín Muhammad Bábar, left the throne of this world for the eternal heaven, the celestial herald of the Supreme Lord raised the pleasing cry, "We made you king on the earth," to the ears of this rightful prince, and the hand of the kindness of the Creator of souls and substances put the happy robe of royalty on the person of this able monarch, the Conqueror of the World.
"The hope which was excited by prosperity is now realized; The desire which the world entertained is satisfied."
On Friday, the 9th of the said month, in the Jáma' masjid at Agra, the khutba was read in the name and title of this noble king, and the noise of congratulations which arose from the crowd of the people reached beyond the heavens.

3

Among the other wonderful accidents which happened to the great Nawab, one was that in the year in which the late king, who was as dignified as Sulaimán and destined to enter paradise, marched with prosperity from Kábul towards Kandahár, he left this sun of the heaven of royalty and power (Humáyún) in trust of the government duties. One day the latter rode on his horse, and went to ramble about in the forest, hills, gardens, and meadows. On the road he wished to take an omen, and having called the great Maulána, Masíhu-d dín Rúhu-lla, who was his tutor, he told him it had just entered his mind that he should ask any three persons who might first come before him their names, and take an omen from them. The Mauláná said it would be proper if he asked only one man's name; but the King was firm in his resolution. After they had gone a little distance, they saw a man about forty years of age; and on their asking him his name, he replied, "Murád Khwája." After him another person, driving an ass loaded with wood, came before them; and when they inquired of him for his name, he said, "Daulat Khwája." On this it passed from the secret-telling tongue of the King that if the name of the third person who might happen to meet them should be Sa'ádat Khwája, it might be considered a very curious accident; and the star of success, according to the omen, would rise from the horizon of prosperity. At this moment a boy, who was leading cattle to graze, came in sight; and when they asked him what was his name, he answered, "Sa'ádat Khwája." This excited, of course, great wonder and surprise in all the people who accompanied the King, and they were all sure that this prosperous prince would soon, by the Divine assistance, attain the highest pitch of fortune and glory; and the hand of the favour of God would open to him the gates of success in all his sacred and worldly hopes.

4

When the auspicious throne of royalty was filled by this dignified and brave monarch, all the officers of the State and inhabitants of the kingdom were divided into three classes. The brothers and relations of the King, the nobles and ministers, as well as the military men, were called Ahl-i Daulat (officers of the State), because it is evident that — according to the words, "There can be no dominion without men" — no degree of wealth and prosperity can be attained without the assistance of this class of brave and courageous people; and no one can obtain the throne and power without the aid of warriors and heroes.
"Kings, with the assistance of their army, Place their feet upon the throne of empires. He alone can obtain wealth and rank Who is assisted by his army."
The holy persons, the great mushaikhs (religious men), the respectable saiyids, the literati, the law officers, the scientific persons, poets, besides other great and respectable men, formed the second class, and were denominated Ahl-i Sa'ádat (good men), because to observe, honour, and regard these people, and to associate with such men, secures eternal prosperity, and enables men to rise to high dignities and ranks.
"Virtue is the gift of God: It is not in the power of the mighty man to obtain it. If you wish to obtain fortune, You must associate with virtuous men."
Those who possessed beauty and elegance, those who were young and most lovely, also clever musicians and sweet singers, composed the third class, and the appellation of Ahl-i Murád (people of pleasure) was conferred on them, because most people take great delight in the company of such young-looking men, of rosy cheeks and sweet voices, and are pleased by hearing their songs, and the pleasing sound of the musical instruments, such as the harp, the sackbut, and the lute.
"The hope of the heart of lovers Is never realized but when they meet persons whose cheeks are rosy. He who is fond of hearing songs and music Has the gates of happiness opened for himself."

5

According to this classification, the wise King also divided the days of the week, and appointed one day for each of these three classes. Thus, Saturdays and Thursdays were fixed for pious men, and visits were received on these days from literary and religious persons. On these two days the tree of the hope of this estimable body of the people produced the fruit of prosperity by their obtaining audience in the paradise-resembling Court. The reason why these two days were appointed for this class was, that Saturday is ascribed to Saturn, who is the protector of good and religious men and persons of old respectable families; and Thursday is appropriated to Jupiter, who is the preserver of the saiyids, the learned men, and the strict followers of the Muhammadan law. Sundays and Tuesdays were fixed for the State officers; and all the government business and duties connected with the management of the country were discharged on these days. The King, the destroyer of enemies, sat in the public court, and consequently all the nobles and plebeians were able to obtain the honour of seeing him. The advantage in appointing these two days for opening the Court, and attending to the State affairs was, that Sunday belongs to the Sun, to whom, according to the will of God, is attached the fates of all rulers and kings; and Tuesday is the day of Mars, who is the patron of warriors and brave men. Hence it is evident that to adorn the throne of sovereignty in the public court-hall by his royal sessions on these two days, and to devote himself to the discharge of the government duties, was very proper. Amongst the other customs which were introduced by this just and generous King, and were observed on the days of the sessions, one was, that when he adorned the throne of royalty by sitting on it, drums were beaten, to inform the people, who, immediately on hearing their noise, came to see him; and when he left the Court, the gunners fired guns to let the people know that they might retire. Also on those days the keeper of the wardrobe used to bring some suits of fine apparel, and the treasurer several purses of money, and they placed them in the Court in order that rewards and robes might be given to any one from them, and no delay should take place. Also that several persons who resembled Bahrám, having put on coats of mail, and taken blood-drinking swords in their hands, stood before the throne to seize and punish those who might be proved guilty. Mondays and Wednesdays were allotted for pleasure parties, and on these days some of the old companions and chosen friends were convened, and a band of musicians and singers was called, and they were all satisfied in their wishes. The cause of appointing these days for this purpose was, that Monday is the day of the Moon, and Wednesday of Mercury; and it was therefore reasonable that on these days he should keep company with young men beautiful as the moon, and hear sweet songs and delightful music. On Fridays, as the name (juma') imports, he called together all the assemblies, and sat with them as long as he found leisure from his other duties.

6

Another invention of this King was, that he got three arrows of gold made, and called them each after the name of the three classes above mentioned. Each of these was given to one of the most confidential persons of the respective classes, and this person was to manage all the affairs of that class. As long as the man who was entrusted with the arrow conducted the duties attached to him with such care as to insure the pleasure of God and satisfaction of the King, he was maintained in the trust. But when he was intoxicated by the effect of the wine of arrogance and pride, or when his foresight was obscured by the dimness of negligence, and he did not look after his business, but through his misfortune thought only of collecting riches, then the arrow of his wishes failed to hit the point of success, and he was ordered to be removed from office by the pen of destiny for his insolent deeds. * * *

7

Among the customs introduced by this King, one was, that of the distribution of arrows, by means of which the distinction of ranks and stations among servants of the throne was marked. The pen of eloquence thus writes a full detail of this particular head. According to the different standards of gold, the ranks of all the people composing the three classes were divided into twelve orders or arrows, and every one received a grade and rank suitable to himself. The twelfth arrow, which was made of the purest gold, was put in the auspicious quiver of this powerful King, and nobody could dare to touch it. The eleventh arrow belonged to His Majesty's relations and brethren, and all the Sultans who were in the government employ. Tenth, to the great mushaikhs, saiyids, and the learned and religious men. Ninth, to the great nobles. Eighth, to the courtiers and some of the King's personal attendants. Seventh, to the attendants in general. Sixth, to the harems and to the well-behaved female attendants. Fifth, to young maid-servants. Fourth, to the treasurers and stewards. Third, to the soldiers. Second, to the menial servants. First, to the palace guards, camel-drivers, and the like. Each of these arrows or orders had three grades; the highest, the middle, and the lowest.

8

Another of the arrangements of this King was, that he divided all the affairs of government into four departments, after the number of the four elements, viz., the Atashi, Hawdi, A'bi, and Khaki; and for conducting the business of these departments he appointed four ministers. The department to which belonged the artillery and the making of arms, weapons of war, and various sorts of engines and other such things in which assistance was taken from fire, was called A'tashi; and the superintendence of this department was placed under Khwaja 'Amidu-l Mulk, and the fire of his care inflamed the ovens of the hearts of those who were employed on these works. The duties connected with the wardrobe, kitchen, stable, and other great and important offices belonged to the Hawái department, and the care of them was entrusted to Khwája Lutf-ulla. The Sharbat-khána, Sújí-khána, the digging of canals, and all the works which related to water and rivers, were comprised in the Abi department, and its superintendent was Khwája Hasan. Agriculture, erection of buildings, resumption of Khálisa lands, and some household affairs formed a department which was called Kháki, and this was placed under the management of Khwája Jalálu-d dín Mírzá Beg. Formerly one of the nobles was ordered to look after each department. For instance, Amír Násir Kuli supervised the fire department, and he always used to put on red clothes. After his death, the cypress of the garden of dignity and grandeur, Mír Nihál, was appointed to the same duty. But in the days when the compiler wrote these pages, the supervision of all the four departments was entrusted to the care of the best of nobles, the most learned man, Amír Wais Muhammad.

9

Another great work of this just and generous King was the city of Dínpanáh, which was really the asylum of religious men. The musk-resembling pen perfumes the minds of good people by writing an account of its foundation. In the month of Sha'bán, A.H. 939 (1533 A.D.), when the fort of Gwálior was made the object of envy to the high revolving heavens by the royal presence, the great King one night sat there on the Imperial throne, and having ordered all his great courtiers and learned companions to sit down, conversed with them on various topics. In this discourse he poured from his tongue the secrets of the pearls of these words, that long time since it was his intention to found near the capital of Dehli a large city, the ramparts of which from their loftiness might open the tongue of reproach and scorn at Khawarnak and Sawír, the palaces of Bahrám, and that the keeper of its bastions might claim equality with Saturn. Also that in this city a magnificent palace of seven storeys should be erected, surrounded by delightful gardens and orchards, of such elegance and beauty, that its fame might draw people from the remotest corners of the world for its inspection. That the city should be the asylum of wise and intelligent persons, and be called DInpanah. Those who were present in the assembly which resembled paradise, opened their tongues in approbation and applause of such a scheme. At the same time, it was discovered by the most witty and clever Maulana, Shahabu-d din Ahmad Mu'amma,i, that the numerical value of the words Shahr-i padshah Dinpanah was 940, and he said that if the city were built in that year it would be a very remarkable fact. The same moment these words were brought to the notice of the King, who, as well as all the officers of the high Court, was greatly struck with them. All persons that were present at the time began to sing with their tongues the following stanza before His Majesty, who understood the excellencies of poetry well :
"The picture which your imagination draws on your mind, Nothing contrary to it is done by the hand of destiny. What your understanding writes on a leaf Agrees with the book of the Will of God."
In short, the King accordingly fixed the resolution in his enlightened mind. After, under the protection of the Almighty God, he had returned from Gwalior to Agra, he turned the reins of his world-travelling horse, in the beginning of the month of Zi-l hijja, A.H. 939, towards the city of Dehli. When he had reached the city, which was as beautiful as heaven, safe under the care of God from all evils, and had taken omens and religious advice, a rising ground adjacent to the banks of the stream of Jumna, about three kos from the city, was selected for the foundation of the city of Dinpanah.
In the middle of the month of the sacred Muharram, a.h. 940, at an hour which was prescribed by the most clever astrologers and the greatest astronomers, all the great mashaikhs (religious men) the respectable saiyids, the learned persons, and all the elders of the city of Dehli, accompanied the King, who was as generous as the ocean, to the spot, prayed the Almighty God to finish the happy foundation of that city, and to strengthen the basis of the King's wealth. First, His Majesty with his holy hand put a brick on the earth, and then each person from that concourse of great men placed a stone on the ground, and they all made such a crowd there that the army, people, and the artists, masons, and labourers found no room or time to carry stones and mud to the spot. On the same date work was also commenced in the King's own palace.
At this time, i.e. the latter part of the month of Shawwal of the same year, the walls, bastions, ramparts, and the gates of the city of Dinpanah are nearly finished.

Humáyún-náma of Khondamír (extracts)

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