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Storia do Mogor 60: OF AKBAR, THIRD KING OF HINDUSTAN AND EIGHTH OF THE FAMILY OF TAIMUR-I-LANG

Storia do Mogor (Irvine) 60

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OF AKBAR, THIRD KING OF HINDUSTAN AND EIGHTH OF THE FAMILY OF TAIMUR-I-LANG

60.1.1

If any of the Mogul kings inherited the valour and judgment of Taimur-i-lang, it was, without contradiction, the king Akbar, who was born in Persia at the time when his father, Humayun, was living there, as I have already stated above (I., 72). This king, adopting the advice given to his father by the King of Persia, allied himself to several Rajput princes, thus bringing them over to his side. With their aid he conquered the greater part of Hindustan, routing the remaining Pathans in different battles and bringing them into subjection to his orders. So great was the dread in which Akbar was held by the Hindu princes that they came to offer their services, paying him tribute and voluntarily giving him their daughters. He received them all with open arms ; but he forced them to fight against the other Hindu princes, aiding them with his own army. In this way he destroyed many of them in those days. Still, in spite of all this, the Hindus are up to this day more numerous than the Mahomedans. But they can do nothing against the Moguls, for from of old time it has been the fashion of the Rajputs to dispute among themselves. If they were only of one mind they would be able to thrust out every other tribe and race [75]. Although the conquests of Akbar were many, I will recount only some of the principal; still, in this king's time some special events have happened, and I will take leave to give to my readers some notion thereof, at which they will rejoice not a little.

60.1.2

In the first place it is fitting to speak of the conquest that he made of the kingdom of Guzurate (Gujarat) from the king Sultan Bahader (Bahadur). It was from him at the same period that the Portuguese took the fortress of Dio (Diu), which is in the vicinity of Surat and Cambaya (Kambayat). At his death he (Bahadur) left his sons captives in the hands of Akbar, and there they remained until the end of their lives. Akbar well demonstrated on this occasion how important it is for a king to be present himself during an enterprise of importance, for his forces being in battle array opposite those of Sultan Bahadur, his captains began to talk of avoiding an action for fear of being beaten, since Bahadur's army was much the more powerful. When Akbar learnt this, he hurried in person to the spot, although at a distance of four days' journey from the army, and thus so completely restored the courage of his troops that they gained a victory and routed the foe. Secondly, it is necessary to speak of Akbar's conquest of the Decan (Dakhin), of which the principal places are Brampur (Burhanpur), Acer (Asirgarh), Amadanagar (Ahmadnagar), and Doltabad (Daulatabad). The two first named belonged to Melec Mostafa (Malik Mustafa), a Mahomedan. Amadanagar (Ahmadnagar) belonged to the princess Chande Bibi (Chand Bibi), and Doltabad (Daulatabad) to Meleque Ambar (Malik 'Ambar).

60.1.3

The events connected with the conquest of Asirgarh are worthy of notice. At Asir dwelt Malik Mustafa, lord of forty thousand horsemen. Akbar strictly invested the said fortress, and a scarcity of water arose. Malik Mustafa resolved on flight, but while leaving the place he was captured by the sentries. Concealing that he intended to escape, he asked to be taken into the presence of Akbar, having something to say to him. They took him to the king, and as soon as he arrived Akbar asked: 'Who are you, and what do you want?' He answered: 'I am the king Malik Mustafa, and come to seek your advice.' Obtaining leave to speak, he said: 'I have no water in the fortress, only enough for this one night; what advice do you give me?' Akbar's answer was: 'Go your way; if God means to leave you the fortress, He will equally give you water.' The following night so much rain fell that much damage was done in Akbar's camp. Repenting of having given liberty to one whom he had already in his hands, Akbar raised the investment. Some time afterwards he returned to invest the fortress and took it, as also Brampur (Burhanpur). Subsequently he (Akbar) went against the Princess Chande Biby (Chand Bibi) — that is, 'Lady Moon'; she also was a Mahomedan. She defended herself with great vigour, but was obliged to surrender the fortress for want of provisions.

60.1.4

This princess was so grieved at seeing herself despoiled of her dignities that she made up her mind not to allow her wealth to fall into the hands of Akbar. With this idea she gave orders that all the gold she had should be melted and made into cannon-balls. Upon these she had words engraved to the effect that the ball belonged to anyone who found it, that no one had the right to take it by force from the finder, adding other words of malediction against him who acted otherwise. The cannon were loaded with these balls, and they were discharged in all directions. After the fortress was taken King Akbar fell in love with her for her beauty, and transferred her to his own palace. In my time it happened that near the said fortress a grass-cutter found one of the said balls, which weighed eight pounds and was of gold. When the general Bader Can (Bahadur Khan) heard this fact, he ordered the ball to be brought before him, and directed that the inscribed letters should be deciphered. Their meaning was that the ball should be left with the finder. He (Bahadur Khan) took it for himself, saying he had complied with the wishes of Chand Bibi, and that he had not fallen into any sin. After this conquest, Akbar marched against Malik 'Ambar, lord of fifty thousand horse, and overcoming him, took from him Daulatabad. Thus those who knew not how to aid each other were all defeated, and Akbar remained master of the whole Decan (Dakhin).

60.1.5

In the third place we must put the conquest of the kingdom of Caxemir (Kashmir). For this realm was not taken by force of arms, but solely because the King of Kashmir was greatly frightened by Akbar's victories, and made an offer to him of the kingdom rather than go to war. Akbar saw the feebleness of heart of this king, for with a few men he could have defended himself, Kashmir being a country which cannot be entered by force owing to the great height at which it lies — on very high mountains, with steep paths so few and so narrow that one man could stop a whole army. Akbar therefore issued orders that men of that country should not be recruited as soldiers, that they were unworthy to carry arms. In effect, he allowed not one of them to serve as a soldier. They are employed only as tailors — being good at needlework — as barbers, and they are excellent cooks. Many of them are dealers in the very fine woollen materials made in the said kingdom. The people of Kashmir are very good-looking, of a light complexion, with black hair and eyes and high noses. Thus there is little difference between them and the Jews, either in physiognomy or character, being deceitful and without stability.

60.1.6

In the fourth place we come to the war he (Akbar) waged against the Rana, a Hindu king whose lands were twelve days' journey distant from Dihli. The first thing he (Akbar) did was to surround the fortress called Chitor, the which I have seen many a time. This fortress was on a hill of no very great height, but its sides are quite smooth like walls ; it lies in the midst of a wide, open plain. This plain is a league and a half long and half a league wide. At the foot [of the hill] is a stream called Nag — that is to say, ' Snake.' In this fortress are fine springs of sweet water, and during a time of siege supplies are collected enough to support the people in it ; it cannot be taken by force of arms, as will be seen from this my narrative.

60.1.7

Before Akbar came to invest this fortress, he despatched an ambassador to the rajah who was governor, directing him to forward his wife. If he did not agree to send her, he would come himself to fetch her. For he had been told that she was of great beauty, and so perfect that in all the world there was none other like her. Since, also, there was in the world no other king of greater valour or of greater wealth than himself (Akbar), therefore the most beautiful of women was his by right. If she were not delivered to him he would harry the whole kingdom with fire and sword in order to accomplish his desire. Therefore it were well if the rajah agreed to send him the lovely Padmany (Padamawati), as she was called, meaning 'the woman perfect in everything.' The Portuguese writer Faria mentions her many times.

60.2.1

The rajah replied to Akbar that he need not trouble himself to come, because rather than give up his wife he would lose a hundred thousand lives, and in case he resolved to come he would encounter a veritable Rajput. Akbar was angered at this answer, believing that there could not be in the world anyone who would dare to resist his demands or risk himself against his valour. He began his march to the fortress. When he heard of this movement, the rajah, who was called Jamel (? Jai Mall), which means 'Well-born,' with his brother called Fata (Fath)—that is to say, 'Victory'—came out against Akbar at the head of his cavalry, all of Hindu race and of the Rajput tribe. There followed many encounters in the open plain. For Akbar was anxious to demonstrate his bravery, his strength, and the wealth he possessed, and at the same time to prove that he was able to punish those who resisted him. He had taken with him a very large army, against which the brothers were unable to hold their own. They were therefore forced to take shelter in their fortress, where they endured an investment of twelve years. Akbar was astonished at such great persistence, and began to understand that there might be found in the world a fortress which could resist his victorious arms.

60.2.2

Seeing that he was able to do nothing against this fortress, he made up his mind to continue his conquests [elsewhere], and leave this fortress in the hands of its owner, or, to speak more correctly, he feigned so to do, in order to acquire by means of treason what he had not been able to take by force of arms. For this end he sent an ambassador to Rajah Jai Mall, informing [78] him of his intention to depart. Before starting, however, he would like to meet him, and give him a feast by way of farewell. His reason was that he wished the pleasure of seeing such a valiant man ; should he not wish to quit the fortress, he (Akbar) would go himself to say farewell, if permission were granted. The rajah, who would not venture to come out for fear of some treachery, and having no idea of what Akbar was about to do, replied with the greatest openness that, should he (Akbar) wish to come into the fortress, he would be thoroughly welcome. If the fortress had been closed against the great hero, it was only because he had tried to enter it as a conqueror ; but when he wanted to enter in a friendly manner, its gates would be thrown open. The only condition was that there should not be more than five hundred persons in his suite. No offence ought to be taken at this condition; for, as a faithful vassal of the Rana, he was under an obligation to take the precautions usual in time of war.

60.2.3

Akbar accepted the proposal. He entered the fortress with his five hundred, where he was well received, and great honours were paid him. The rajah gave him a great feast, and laid before him many presents of valuable jewels. Akbar received all this with signs of friendship, and as a return for this good feeling, he gave to the rajah several elephants and caparisoned horses, also a sword accompanied by a shield ornamented with valuable stones, and other rarities. In the conversation that they had Akbar praised greatly the rajah's courage and that of his officers, but above all displayed his admiration of the fortress, declaring it to be impregnable.

60.2.4

With this talk he succeeded in gaining the affection of the rajah, and taking his leave, said to him that from that day henceforth he would always look on him as a friend. With these demonstrations of friendliness and such-like talk Akbar took his leave, the rajah escorting him as far as the gate. When the false friend and great conqueror Akbar found himself there, he raised his hand to his neck and took off a string of pearls of inestimable value, saying to the rajah : 'I offer you this string of pearls in remembrance of me, and as a mark of how much I like you.' So saying, he put the necklace round the rajah's neck. Then he (Akbar) embraced the rajah with both arms in such a manner that all of a sudden he dragged him out of the fort gateway. The five hundred men in Akbar's retinue placed their hands on their swords, and began to strike out right and left; and men held ready for the purpose ran up and carried off the rajah to the army before his soldiers could come to his assistance.

60.2.5

Great were the astonishment and uproar in the fortress; with equal expedition they closed the gates and stood to arms. They suspected that the enemy by treachery had made himself master of that invincible fortress. All the commanders hastened to their posts. It was only the chief of them all that was wanting—the rajah! Not knowing what to decide upon, they carried the sad news to lovely Padmini. She bravely replied that they should not lose their accustomed courage, that they must consider the rajah as already dead, and that she had assumed his place in the defence of the stronghold. Thus the treacherous Akbar would not be able to triumph through his deceptions, if they on their side resolved not to falter. Inspiring the officers with fresh courage, she forthwith mounted a horse and seized a lance; and thus equipped, followed by all the officers, she went the rounds, giving new orders, saying that not only need they not fear the strength of Akbar, but she was certain and assured in her mind that they were able to resist the armies of the whole world, and she could never lose the fortress while backed up by such troops.

60.2.6

Akbar imagined that, having taken Jai Mall prisoner, the fortress was already in his hands, and that he was already in enjoyment of Padmini's beauty. He therefore wrote a letter to pretty Padmini requesting her to surrender the stronghold, adding that if she did not make it over to him, he would cut off the head of her beloved rajah, Jai Mall. The courageous Amazon replied that so far as she was concerned Rajah Jai Mall was already dead, while to take his place there were within the fort other braver and stronger warriors. They counted this as the day on which the siege had commenced, and were determined to fight on while life endured. Never would they yield.

60.2.7

Akbar, seeing them so resolute, and knowing how stiff-necked the Rajputs are, raised the siege. But he left all the carpets spread in his tents as a sign that he would shortly return, and had not given up the hope of taking the place. He marched away and repaired to the town of Fatepur (Fathpur Sikri), which he had founded in remembrance of a great victory won over the Pathans. Here he placed Rajah Jai Mall in solitary confinement. Meanwhile he still solicited the famous Padmini with a thousand promises, letters, and valuable presents. He sent a message to her that if she would accede to the desires of a renowned king and conqueror, he pledged his word to make of her the greatest queen in his palaces. But Padmini would not consent, neither through messages, nor presents, nor soft words of intermediaries. She remained faithful to her husband.

60.2.8

Still, in order to deceive the deceiver, she pretended to have been won by Akbar's love. After much carrying of messages to and fro, she sent word to him that, overcome by his persistence, she had made up her mind to join him. There was, however, one condition: before she appeared in his presence she wished to say farewell to her husband, in order to be absolved from the oath of fidelity that she had given him. When that was done, she would without hesitation place herself at the king's disposal. King Akbar conceded everything that the lovely Padmini demanded, flattering himself that his pains of martyrdom were on the way to be soon assuaged. She set to work to make the necessary preparations for her journey with great pomp and majesty. She prepared a handsome palanquin, well closed up, collected many eunuchs and foot-runners to surround it, giving them orders not to allow anyone to come close to it. Then, pretending she had relinquished the fortress into the hands of Fath, she caused the closed palanquin to be sent out, accompanied by three thousand Rajput horse, all men of valour; following it were many other well-closed palanquins, as if each held a lady of her suite. The start was so conducted that everybody understood Padmini had gone (all except those who had been charged with carrying out the matter), and lamentation arose at the loss of such a princess.

60.2.9

When this cavalcade set out, a message was despatched to Akbar, saying that the princess was now on her way, full of longing to take up her abode with him; but she sent a warning not to forget the promise that he had given her, to allow her to take leave of her former husband. If the slightest hesitation arose about this promise, she was resolved to kill herself, having brought with her for this purpose a large, well-sharpened poignard. The whole of this story was make-believe, for in the palanquins there was no one, while the horsemen were intended for the rescue of Rajah Jai Mall from prison.

60.3.1

Akbar, who thought that the princess in her letter was speaking the truth, sent to her many times messages with presents of fruit and flowers, displaying his anxiety to behold her for whom he had such ardent longing. On the arrival of the messengers, the clever eunuchs received the gifts, and, approaching the palanquin, pretended to deliver the message and receive the reply, which they invented themselves and sent back to the king. Once they returned an answer to the king that he must relieve her from such constant gifts, for was she not already assured of his affection and goodwill? The only thing yet to be done was to say goodbye to her husband, when she would be at his disposal. So great was the anxiety of Akbar to see the beloved Padmini delivered into his hands that he feared she might take her life with her own hands, believing that she spoke the truth, and he was anxious that nothing should be done to displease her. He sent back word that she might advance in all confidence, that he gave her the liberty of going wherever she pleased.

60.3.2

On the day that she was to enter the town the king sent out a lovely litter for her to ride in after she had said goodbye to her husband, also a number of palanquins and carriages full of ladies, a great many eunuchs, and all the state retinue of a queen. But the men on guard over the princess, having well learnt their lesson, allowed no one to draw near to the palanquin. They made straight for the prison where Rajah Jai Mall was kept, taking with them the palanquin, into which they put two men to cut off the fetters of the prisoner. On reaching the place he was freed at once. In a very little time three men came out of the prison, one being the rajah, who mounted a good horse, kept ready at hand for the purpose. He placed himself in the midst of his Rajputs, who were waiting for him and gave him hearty salutations; then, without delay, spurring their horses, they rode off, leaving behind the empty palanquins and the astonished eunuchs and ladies who had come out to escort the princess to Akbar.

60.3.3

Akbar was waiting in a garden, where he intended to receive the princess. A messenger arrived in the greatest haste to acquaint him with what had happened. On seeing him, the king with a cheerful face asked him if the long-desired Padmini had arrived. The messenger hesitated, not liking to speak for fear the king might in a passion order his head to be cut off on hearing a report of the deception practised and the flight of the rajah. But upon Akbar repeating the question, he answered that the rajah had fled, and recounted the events. Akbar stood amazed at such a report, and pressing his head with both hands, said in a loud, heart-rending voice: 'I am deceived by those I had deceived!' Then he gave orders that the rajah should be pursued and seized. But before the order could be carried out the rajah had gone a long way, there being on the road many changes of horses. In a short space of time he arrived at the fortress of Chitor, where he was received with great rejoicing by all, more especially by the faithful Padmini, to whom was accorded the praise of being a clever, prudent, and experienced woman, who had known how with such finesse to regain her husband and deceive the man who imagined himself the astutest person in all the world.

60.3.4

When the rajah found himself again within his fortress, he sent a letter to Akbar, wherein he at one and the same time denounced his treachery, and intimated that, since women could do so well against him, he had no fear in challenging him to come once more to attack the fortress. He ordered the erection at the highest point in the Chitor fort of a pillar, on which were inscribed words to the effect that no faith should ever be placed in the treacherous Moguls. Angered and aggrieved, Akbar marched a second time against the fortress of Chitor, resolved either to lose his life or to take the place. It was invested, and at the cost of much bloodshed he raised a wall with a tower (cavaleyro, a cavalier, or tower upon a wall), and fought on for a long time without doing any harm to the fortress, although on both sides many men were killed. It happened one day that Akbar was upon the tower (or cavalier), whence he saw a man appear in the fortress near the walls to make an inspection. He fired with his matchlock and killed the man. The following day he heard that the man he had killed was the Rajah Jai Mall, who, following the Rajput custom, was burned lying in the arms of the renowned Padmini.

60.3.5

This custom was introduced by a law of the great king Biguer-Majid (Bikramajit), founder of the city of Dihli, by reason of Rajput wives murdering their husbands by poison. By this glorious end was taken from the world the most beautiful woman of Hindustan, about whom there had been so many and such prolonged wars [82]. Thus Akbar with all his tricks could not achieve his designs, and her death put an end to the vain hopes of the enamoured king. He continued to invest the fortress, and the Rajputs defended it with the same valour as before. The Hindu king, the Rana, seeing that Akbar did not mean to raise the siege, while on his side he had no intention of surrendering the place to him, sent out to sue for peace on the condition that the fortress should belong to neither him nor to Akbar. Akbar accepted the offer, and as a memorial of so many wars a tablet was placed above the gate with an inscription to this effect : 'Neither yours nor mine for ever.' I have seen this stone several times, and up to this day it is in the same place ; but the fortress was a mere night-shelter for herdsmen until Aurangzeb ordered it to be repaired, as I shall recount hereafter (II., 189).

60.3.6

Although King Akbar found that his conquering star did not seem willing to accord him the mastery over Chitor, not in the least did he on that account desist from attempting other enterprises. He took from the hands of the Pathans and of the Hindus the kingdoms of Bengalla (Bengal), and of Tata (Tatthah) or Sindi (Sind). In the latter is the fortress called Bacar (Bhakkar), of which I shall speak further on, in connection with the war of Prince Aurangzeb against his brother Dara, the heir-apparent (I., 225, 251). It happened to Akbar, as it usually happens to conquerors, that he saw himself several times in peril of losing both his conquests and his freedom. But the fidelity of his soldiers prevented ill-luck from overwhelming him. Among other risks he ran, one of the chief was when some of his captains put it into the head of his only son Janguir (Jahangir) to rebel. Jahangir assigned as reason that he was already of an age that made him fit to govern, and he did not approve of waiting longer; he meant to demonstrate his ability as a governor, and adduced other reasons equally devoid of validity. Jahangir, then a youth, allowed himself, in spite of his natural goodness, to be led astray by the soft words of traitors, and rose against his father, hoping that Fortune, abandoning Akbar, would transfer herself to his side. But it was not so. Akbar was able to make such efforts that in a short time Jahangir was taken a prisoner.

60.3.7

The love which Akbar had to this his only son held him back from the severity with which he ought to have chastised him; still, he did not omit to give him somewhat of a lesson. Some days afterwards, when both were going out together to the chase, Jahangir saw on the roadside the impaled bodies of the rebellious captains. Akbar said to him: 'Thus are rebels dealt with; you knew well that I had no other son than you, and that you must inherit the whole of my conquests. Therefore, you set a very bad example [83], and historians will not fail to record you as the first of the great Taimur-i-lang's race who rebelled against his father. It may well be that the crime was not really yours, but that of those men there who gave you bad advice, for which they have received their reward. It very nearly happened that, as you had shared in the crime, so likewise you should have shared the penalty. But the love and affection that I have for you would not permit me to vent on you my just indignation.' Since the killing of these captains induced perturbation in the army, Akbar decided on taking a rest for a time, to give opportunity for the remembrance of their impalement to be effaced. He resolved to found a city as a memorial of his victories, and gave to it the name of Fateabad (Fathabad) — that is to say, 'Peopled by victory.' In this city he lived for some time.

60.3.8

Then, for certain reasons, chiefly in order to reduce some rebellious Rajput villagers, who objected to pay tribute until they had been overcome by force of arms, he (Akbar) decided to leave Fathabad and found another city twelve leagues off, on the bank of the river Jamana (Jamnah). For this purpose he selected the village called Agrah in the year one thousand five hundred and sixty-three. After the foundation of the city, it was renamed Akbarabad — that is to say, 'Built by Akbar.' Thus Fathabad became uninhabited. In spite of this, the rebellious villagers did not desist from their risings, chiefly round about the town of Matora (Mathura, Muttra), to which Aurangzeb gave the title of Essalamabad (Islamabad) — that is to say, 'Peopled by the Faithful.' Mathura is twenty leagues from Agrah in the direction of Dihll, and on the same side of the river Jamnah. The chief cause of these risings is their not wishing to pay the customary tribute.

60.4.1

When Akbar decided to build the city of Akbarabad, he gave an order that his palaces should be made of copper (bronze). But they represented to him that this could not be done. Enough metal could not be procured to erect lofty palaces such as the king desired. Another reason was that they would not be habitable in the hot season on account of the high temperature, or in the winter, from the great cold. Thus he abandoned this project, and built his palace and the fortress of red hewn stones of great size. The city is situated in a great open plain on the bank of the river Jamnah, which, as it were, divides it into two halves on the eastern side. The city is a large one, with a circumference of twelve leagues, and is surrounded by many gardens. It is not walled, but nevertheless has great gateways in the principal streets. The fortress is placed on the bank of the river, with a ditch which can be filled with water from the river. On both sides the fortress is adorned with beautiful palaces for the princes of the blood-royal and the grandees. Opposite these palaces, on the other side of the river, is a large garden and a village, and many tombs, of which I shall speak hereafter.

60.4.2

During the time that the said city was being brought to perfection the king's amusement was to mount on a mad elephant, simply to make it combat with another one. This is a very dangerous affair, for many elephant-drivers (cornacas) lose their lives in this amusement, and thus their wives, when drivers mount their elephants for a combat, break their bracelets and take off their jewels as a sign that they are widows. I shall speak of these elephant fights in another place (III. 20) ; the only object of what I now say is to let you know the courage of this king (Akbar), of which I now relate the following instance :

60.4.3

It happened that the villagers, of whom I have spoken before (ante, f. 83), raised such a great rebellion that Akbar was obliged to go against them in person. He surrounded a fort into which many of them had retired, a place that it was impossible to escalade. Therefore orders were given that the most courageous of the elephants should be sent to batter in the gate. He (Akbar) disguised himself, and at dawn appeared near the gate, and, mounting upon a very bold elephant, attacked the gate. In the first assault the animal was not able to knock it down ; it was driven to the assault once more, the gate fell, and the fortress was taken. The driver of the elephant asked the pretended elephant-driver what his name was, as he was anxious to report his bravery to the king and announce that he was the cause of the victory. Akbar replied that before giving his name he wanted to know that of the elephant. The driver said the elephant was called the 'Active '; thereupon Akbar said that his name was ' Breaker-in of Gateways.' The following day, when the elephants were paraded before him, he gave to ' Active ' the title of ' Active, Breaker-in of Gateways,' and made him captain of all the elephants, with an increase of pay. He rewarded the elephantdriver by a serpao (sarāpā), whereby the man learnt that the 'Breaker-in of Gateways' was the very king himself.

60.4.4

He had a great deal of trouble with these rebels, and after returning home victorious he was forced to order his captains to go against them several times. These officers, on reaching the rebel villages, carried out their orders to slay and behead (the only remedies he applied, and after him the other Mogol kings did the same). In order to defend themselves these villagers hid in the thorny scrub or retired behind the slight walls surrounding their villages. The women stood behind their husbands with spears and arrows. When the husband had shot off his matchlock, his wife handed him the lance, while she reloaded the matchlock. Thus did they defend themselves until they were no longer able to continue [85]. When reduced to extremity, they cut their wives' and daughters' throats, then in desperation they threw themselves against the enemy's ranks, and several times they succeeded in gaining the day by mere reckless courage.

60.4.5

Every time that a general won a victory the heads of the villagers were sent as booty to the city of Agrah to be displayed in the royal square before all the people as a proof of their success. After twenty-four hours the heads were removed to the imperial highway, where they were hung from the trees or deposited in holes on pillars built for this purpose. Each pillar could accommodate one hundred heads. Many a time have I seen in the city piles of these villagers' heads. Once I saw ten thousand of them; they could be recognised by their being shaven, with huge moustaches, mostly reddish in colour. In the thirty-four years that I dwelt in this Mogul kingdom I travelled often from Agrah to Dihlī, and every time there was a number of fresh heads on the roadside and many bodies of thieves hanging from the trees, who were punished thus for robbing on the highway. Thus passers-by are forced to hold their noses on account of the odour from the dead, and hasten their steps out of apprehension of the living. The villagers were not able to take vengeance on their first enemy, Akbar, in his lifetime, but how they avenged themselves on his bones after his death I shall tell hereafter (I. 91).

60.4.6

Some astrologers assert that the planet Mars dominates this country (India), for even the animals are bold and resolute, and men who travel there, through drinking its water, acquire a great eagerness to fight. Thus it happened to an Armenian acquaintance of mine called Alaberdy. He had come to this country to sell some merchandise. After seven days had passed he felt an itching to quarrel, every moment laying hold of his sword as if making ready for combat. He began to reflect that he was a trader, and had come to sell his goods; it was not proper for him to risk the loss of his capital. He managed to suppress this impulse, chiefly from not being a man of much courage. There was no reason for his being so restless, but in spite of his reasonings he continued to feel these desires. Thus it is only fair to assert what I did just now as to [the cause of] this inclination. I noted with special interest as I travelled about in this country that all the oxen and cows of these provinces have their horns turned to the front and very sharp, and it is recognised throughout the Mogul realm that while only of small stature, and not very bulky, they are very savage.

60.4.7

On the occasion which was lately spoken of (ante, f. 84), when Akbar engaged in the great feat of knocking [85] down the gates of a fortress, a powerful Hindu prince said to him that he wished to give him a piece of advice if he would deign to listen to him. Akbar replied that he might speak openly. The prince told him that it was not a good thing to get upon an elephant by placing one foot upon its tusk, as Akbar and the grandees usually did in those days, the elephant being seated, for in that way they ran great danger of the elephant, when savage, killing the man who was trying to mount, a thing very easy for it to accomplish. It were better to mount at the side with the aid of a ladder. The king was pleased with the prince's advice, and put it into practice. To show himself grateful, he said to the prince that he was desirous of giving him, too, a piece of good advice; it was that he should return to his own territory. If perchance he (Akbar) or any of his descendants invited him to visit the court, he should send excuses, for a great man never had much benefit from a stay in the court of another great man, as the great never had much love or affection for others of their own rank. He said this because he was aware of the way in which he himself treated the princes who attended his court — that is, he sought some method of giving them with civility some affront. This he did to another prince, to whom he had promised many honours.

60.4.8

On arrival at the court the noble found that Akbar did not carry out his promises. On this account the prince was much distressed. To make fun of him, Akbar said to him that if it were his desire to leave for his own country permission would be given to him. This speech allowed the prince an opening for displaying by his very disgusted face how he felt the affront of such words, but he spoke not a syllable in reply. Noticing this silence, Akbar flew into a rage, and said to him that liberty to go home should never be accorded him until he had spoken in his (Akbar's) presence. The prince persisted in not speaking ; he would not say even a single word. Thereupon the king issued an order that every time he sat in audience the prince must appear. It would be seen whether he would speak without being asked. Akbar was anxious that the prince should speak, so that he might give him leave to go. But he found that after coming for many days to audience, the prince could not be made to speak. Then he (Akbar) invented this trick to make the man speak without any question being put to him. He ordered them to find out what the prince was most interested in, and they ascertained that he was very skilful in the chase, and well acquainted with the points of animals. Orders were given that every day when the prince was present they should introduce talk about the virtues and properties of the above-named, but saying always the contrary to the facts.

60.4.9

One day the king asked one of his intimates a number of questions about the nature and the age of animals. To these he answered the exact contrary of what is the case, when His Majesty displayed his admiration, and seemed perfectly satisfied with the reply, while the Hindu prince rubbed his hands, bit his lips, and changed colour, displaying every sign of wishing to speak and instruct them as to the truth. But, on account of his wager, he did not dare to speak unless spoken to by the king.

60.5.1

Finally Akbar asked how you could distinguish an old lion from a young one. They answered that the lion when old stuck his claws into the ground, and raising himself on his paws, gave forth roars that made the hills to tremble. This time the prince was unable to suppress his desire to speak. With an agitated countenance he said to the courtiers that he was much astonished at their temerity in telling so many falsehoods to such a famous king. He wondered much that, having no knowledge of such things, they should attempt to give descriptions as if they were past-masters in the subject. The other lies he would allow to pass, but must protest that when the lion sticks his claws into the ground, and lifting himself on his paws, roars aloud, it is a sign that he is young and is calling to his lioness. When he walks with the pads of his feet on the ground and his claws sticking up when he roars, it shows that he is old and is not in health. Akbar was very pleased at seeing himself at quits with this prince, who had refused to speak. He bestowed on him a string of pearls, an elephant, and a 'serpao' (sarāpā, a set of robes), and gave him leave to depart for his own country. But before he left, Akbar demanded of him his tents, which were of scarlet colour and embroidered, sending him in their place others of a different colour.

60.5.2

He imposed on the prince the command that he should never again use scarlet tents, and made it a law that only the Mogul kings and princes of the blood-royal should be allowed either to possess or to use tents of scarlet colour. Although Akbar took rest several times for short periods, he was ever possessed with a craving for the conquest of new territory. Such was his anxiety that even in his sleep he was unable to refrain from giving hints of his designs. Once upon a time it happened that while asleep he rose to a sitting posture in his bed, made signs with his hand towards the territory of a Hindu prince, and laid hold of his chin with the other hand, as if defying him; for he shaved off his beard as do the Rajputs, with the idea of thereby winning them over with greater ease. These movements were noticed by a water-carrier of the royal household, who thereupon disclosed the king's intentions, saying the king meant to march against Raja Carn (Karan). Off went several officials to tell the king that in the city there was much talk of his wishing to march against Rajah Karan. At this the king was much amazed, because he had wished to carry out this project without letting anyone know. He gave orders that they should [88] search diligently for the first publisher of this his purpose. On finding out that the water-carrier was the first spreader of the report, the king asked him if he had heard this piece of news from anyone.

60.5.3

The water-carrier replied that one day His Majesty had made the gestures above described, and in this manner he had guessed his intentions, and in order to be ready for a march, he had begun to make the necessary preparations. Thereupon the king said : ' The fault is mine and not yours, for you show yourself rather a man of understanding than a culprit, and Rajah Karan is under great obligation to you.' Thenceforth he confided to the man a more honourable office. Nevertheless he determined to attempt another enterprise. This was to make war against the Pathan tribe, which dwells on the other side of the Indus River, to the west, up to the boundary of the Kabul kingdom. There are in these regions several princes, all of whom dwell in the midst of mountains. They are a very ferocious people, of fair complexion, and all adherents of the Mahomedan faith. One of these princes alone can collect three hundred thousand lancemen, all barbarous, uncouth, and unruly, for they do not make much use of cavalry. Against them Akbar sent a force of eighty thousand cavalry, in order to force them at the least to submit themselves and pay tribute, imagining that the mere fame of his conquests, which had subdued many princes and impelled them to offer relinquishment of their territories and payment of tribute, would equally impose on these Pathans the necessity of submitting.

60.5.4

Thus the eighty thousand horsemen passed into the hills, but no one knew what happened to them, seeing that not one living creature of them all came out to convey the news of their fate. The rumour is that the guides conducted the army by certain difficult routes, and when they were once within the passes the inhabitants closed the exits, so that all died without effecting anything. During the conquests that this king made in Hindustan, he acquired much artillery made by the Chinese, who in ancient times were lords of the whole of Hindustan, as I shall state hereafter under this same heading (I., 98). Although he had seen artillery fired off many times in battles, he was yet most anxious to see practice at a target. But finding that his gunners were no use at taking aim, and knowing Europeans to be most expert, he forwarded an order to the governor of the port of Surat to send him a good gunner.

60.5.5

There was at the time in Surat a very skilful Englishman (they say that the English were the first European merchants to arrive in the said port). With the permission of the chief of the English he was sent to the king, who assigned to him as pay the sum of five hundred rupees a month. However, the English race, like other Europeans, being fond of drinking wine, a thing they cannot procure in Hindustan owing to its prohibition under the Mahomedan law, the gunner, in spite of all those rupees, was most unhappy. One day Akbar directed the Englishman to fire at the target, for which purpose a great sheet had been erected in front of the palace on the bank of the river. The gunner intentionally fired the ball into the air, so that it disappeared. On this account the king was much put out, thinking that the gunner had no skill in aiming. He asked the man the reason of such a great error in his aim, when he had such repute in the art of discharging cannon. The Englishman replied that the mistake arose from his not being able to see; if he had drunk wine he could aim straight at the target. The king commanded that they should bring him spirits (of which there was no want in the royal household, where it is made for giving to the elephants to increase their courage).

60.5.6

When he saw the spirits, the Englishman was highly delighted; he seized the bottle, putting it to his mouth with the same eagerness that a thirsting stag rushes to a crystal spring. At one go he drank the whole, and then licked his moustaches. The king was amazed and astounded to see the great pleasure that the Englishman had in drinking spirits. Purposely the Englishman made all sorts of gestures to show his satisfaction; then, turning towards the target, he rubbed his eyes, and asked them to take away the sheet and replace it by a pot stuck upon a stick. So said, so done. He discharged the piece and knocked the pot to bits. At this the king and all the courtiers were lost in amazement at such a good shot. It was on account of this fact that Akbar conceded to Europeans the permission to distil spirits for their own consumption, and would not allow anyone to interfere with them. He said that as the European people must have been created at the same time as spirits, and if deprived of them were like fish out of their element, unless they had drink they could not see plain. Thus it is recorded in the chronicles of Akbar, and until this day the Farangis retain the privilege that he granted to them.

60.5.7

This affair was also the cause of Akbar's fondness for Europeans, and the reason why he ordered that a great number should be taken into his service, such as lapidaries, enamellers, goldsmiths, surgeons, and gunners of various nations. Among them there being many Catholics, they petitioned the king that either he would allow them to depart for their homes or permit the religious orders to settle in Agrah, for the fact was that without priests they could not exist. Akbar sent envoys to the city of Goa to obtain priests, whereupon the Jesuit fathers came. For them he ordered the construction of a church in Agrah, and thus first of all Europeans became servants of the Mogul kings. Finding himself conqueror of almost the whole of Hindustan, Akbar followed [90] the example of his father. Although he made little account of his soul, he took care to prepare a resting-place for his body with extreme magnificence. For the site he chose a garden on the road to Dihli, at three leagues' distance from Agrah on the west, to which he gave the name of Secandara (Sikandrah)—that is to say, 'Alexandria.'

60.6.1

This mausoleum is a very large dome of great height, made all of marble adorned with many kinds of precious stones, the roof all gilded and enamelled in many pleasing colours. The garden is very large and pleasant, walled in on all sides, with various seats inside. There were drawings of human figures. Over these the king Aurangzeb ordered a coat of whitewash to be applied, so that the drawings might not be seen. He said such things were prohibited by the Mahomedan religion. I obtained entrance to this garden several times to inspect the mausoleum, being anxious to see the above-named figures before Aurangzeb should order them to be covered over.

60.6.2

The figures in the principal gateway of the garden were a crucifix, the Virgin Mary, and Saint Ignatius. I had a great desire to obtain entrance into the great dome I have spoken of, and at last one of the officials at the mausoleum, who was a friend of mine, and also wanted to make use of me, believing I was a physician, took me with him. The condition was that I should make a bow such as he made, with great reverence and punctiliousness, just as if the king were still alive. He opened the door, and I joined with him in making a very low bow in total silence, then barefooted I went round and saw everything. As I have already said, there was a holy crucifix delineated on the wall, on the right hand of the crucifix the image of Our Lady with the infant Jesus in her arms, while on the left was Saint Ignatius, the whole delineated. In the ceiling of the dome were great angels and cherubim and many other painted figures. There were also many censers which were lighted every day. The hall is paved all over with stones of different colours. Outside the mausoleum, in the garden, were many Molas (Mulla) — that is to say, learned men — reading the Quran. On the dome outside, on the very highest point, was a ball, and upon it a pyramid, the whole gilt. Most curious of all is the reason for having these paintings ; it was only because they were a novelty in those days ; it was not on account of religion.

60.6.3

During the time that Aurangzeb was actively at war with Shiva Ji, the villagers, of whom [91] I spoke before (I., 84), broke into the mausoleum in the year one thousand six hundred and ninety-one (1691), and after stealing all the stones and all the gold work to be found, extracted the king's bones and had the temerity to throw them on a fire and burn them. Aurangzeb was much put out at the boldness and unruliness of these villagers, and ordered against them his valiant Bader can (Bahadur Khan), of which I will speak in its proper place (II., 252).

60.6.4

Akbar had been anxious for a long time to satisfy two subjects of curiosity, which he kept in his heart. The first was to know what language a child would speak who had not the use of speech or any master to teach it. The second was to find the source of the famous river Ganges. For the first of these inquiries he ordered the erection of a house with many rooms at a distance of six leagues from the city of Agrah, and directed them to place in it twelve children, who should be retained there till the age of twelve years. An injunction was laid on everyone that, under pain of death, no one should speak a word to them or allow them to communicate with each other. This was done, because one set of men asserted that they would speak the natural language, that which was the language of our first parents. Others held that they would speak the Hebrew language; others that they would not speak anything but Chaldean; while the Hindu philosophers and mathematicians asserted that they must infallibly speak the Samscript (Sanskrit) language, which is their Latin. However, the twelve years having passed, they produced the twelve children before the king. Interpreters for the various languages were called in to help. Each one put questions to the children, and they answered just nothing at all. On the contrary, they were timid, frightened, and fearful, and such they continued to be for the rest of their lives.

60.6.5

For the second inquiry he selected persons of good judgment and provided them with everything necessary — servants, conveyances, and sufficient money. They were on their travels for several months, and at the end of the time they returned and repaired to the king. He asked them what they had seen and where they had been. After all, the only thing they could say was that they had climbed many mountains, keeping always to the course of the stream, which each day grew smaller. After much marching, they arrived at mountains covered with forest. Here they had hard work to get through. When they had traversed these woods, they encountered a very high and large mountain having at its foot a great cow's head sculptured out of the very rock. From the mouth in this head issued a stream of water with such force that no one could keep his feet in front of it. They exerted themselves to ascend the great mountain, to see whether there was any river on beyond. But it was not possible to reach the top. Therefore they turned back and reported what they had seen. I am unable to affirm whether this was verily [92] the river Ganges or not. For it would require one to exhaust one's purse, and perhaps lose one's life, if another attempt were made. There happened to this king several things which will either be of use as a guide to his descendants or will serve to divert the reader. The first of these that I wish to recount is what happened to Akbar with a baniani (baniya).

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