'AKBARNAMA'-Abul Fazal ~true info's from the horse's mouth page 2 NEW*

In this dominion-adorning time and auspicious epoch, when a cycle* (qarn) of the victorious session on the throne of sovereignty has elapsed, and the garden of fortune has begun* to smile, a world-obeyedfirmn was issued (received a ray of exaltation) to the effect that the governors of the imperial dominions, and the other officers of state and of finance who, in accordance with their degrees and positions, are recipients of the royal favours, should know as follows:"

"Whereas the totality of H.M.'s lofty intellect is engaged in contriving that all sorts and conditions of men"who are fearfully and wonderfully made"may pass their precious days"which cannot be exchanged or replaced,"in cheerfulness and content, and in the shadow of happiness and hope, and in ways well-pleasing to God, and that they may withdraw the neck of submission from the collar of formalism (taqld) which all the teachers of religion and leaders of faith have struck at with the hand of denunciation, but which in all religions displays with effrontery its baseness and deformity; and that they may exercise themselves in gathering the materials of inquiry and not stay their foot in the paths of propositions (maslk-i-matlib), without the guidance of proof, nor, while in the streets of their sentiments (mashri'-i-maqid), enter upon minute subtleties without the light of reason. Our mark-hitting mind ("amr-i-sbat par) is ever paying full regard to the truths of science, and the minuti of wisdom, and through the Divine favour and guidance has from its lofty beginning been enriched and replenished by inspirations and visitations, and owing to beauteous mysteries and purity of intention has been endowed and blessed with the insignia of the past and of the future. In the course of such researches our eye fell upon the almanacs in common use among the people of India,* and which in their language are called patra.

We found in these almanacs (aurq-i-kulpatra)* that they have calculated the beginning of the lunar month from the opposition (of sun and moon) that is, from the season of advancing darkness! In the Hindi language this is called Kishnpacc.* So those darkened ones, out of pure formalism, ignorance, and excessive eccentricity and error, have based their month upon darkness! In addition to the fact that the folly of this empty and baseless arrangement is too clear for argument, it has been reported to us by orthodox religious teachers of this people, and has been shown by them from their old authoritative books, that in the time of the ancients the lunar month began with the lighting up of the side of the moon which is towards us, and which is called in their tongue Shuklpacc; and that this rational practice ceased from the time of Bikramjt, on account of the prevalence of the heterodox and of the disorder and confusion which then existed. The propriety of making the first of the month coincide with the beginning of the emergence of light is one of the clearest first principles. Accordingly, an order has been promulgated that astrologers, almanac-makers, and casters of horoscopes, throughout our territories, shall base their calendars on the pure method of the Shuklpacc. As a precautionary measure, and in order to make things simple and easy, a calendar was prepared and sealed with the sacred seal, and was sent by us so that they might take it as a model.

Meanwhile the great officers of the Court have represented to us as follows: 'It is not hidden from the inspired mind, that the object of establishing an era is that the seasons of affairs and events may be known with ease, and no one have any occasion for alteration. Suppose, for example, some one makes a contract, or takes a farm or a loan, and the period of execution be 4 years, 4 months; unless the exact date of the beginning be known, it will be difficult, or rather, impossible to determine the date of completion. It is evident, too, that whenever an era has prevailed for a long time, the establishment of a new one opens the gates of ease and prosperity for all mankind. And it is known to students of history that, from the beginning up to the present day, it has been the glory of great princes and of pillars of wisdom to renew, by means of their own exertions, the foundation which has been handed down to them, and so to liberate business-men from the perplexity of difficulties. At present the Hijra* Era, which begins with a day of joy to foes, and of grief to friends, has nearly reached one thousand years, and the Indian Era (Trkh-i-Hind) has exceeded 1500 years. Similarly, the Eras of Iskandar and Yazdijird* have exceeded thousands and hundreds of years. All this is set down in almanacs. The writing and speaking of such eras in conversation and in business is very difficult for men of the world, and especially so for the commonalty who are the centre of business. It is also apparent that, within the imperial dominions, divers eras are followed by the people of India. For example, in Bengal the era dates from the beginning of the rule of Lachman Sen,* from which date till now 465 years have elapsed. In Gujarat and the Deccan the Slbhan era prevails, of which this is the 1506th year. In Mlwa and Delhi, etc., the era of Bikramjt is current, of which there have now been 1641 years. In Nagarkot the era is counted from the beginning of the rule of whoever may hold the Fort.

The nature and dignity of each era are known to those conversant with history, and it is notorious that the beginning of no one of the Indian eras springs from the foundation of a great event. If out of general benevolence and comprehensive kindness a new era be established, such as will be at once convenient for the people, and subversive of the discrepant Indian eras, assuredly the benefits and beauties thereof will redound to your Majesty's present and future glory. In the authoritative books of the current tables, such as the Zc Ilkhn, and the new Gurgn tables, it appears that eras were framed upon some great event such as the appearance of an established religion, or the acquisition of a great kingdom. God be praised! During this mighty sovereignty there have been in the visible world so many great events and shining actions, such as the subjugation of great cities, and the complete capture of impregnable forts and other victories, and Divine aids, any one of which was fit to be made the foundation of an era. But if your Majesty directs that the new era commence from the day of your seating yourself on the throne of sovereignty, which was one of God's great gifts and never-ending boons, and from which auspicious day this is the twenty-ninth solar, and the thirtieth lunar year, assuredly such a good deed will be at once a mark of thanksgiving and a fulfilment of the wishes of mankind. Moreover, there is not involved in this good deed any breach of the respect due to the glory of the Hijra era"which comes from the day when His Majesty, the best of men, migrated from Mecca to Medina on account of the predominance of foes. This is the supposition of worthless persons infirm of nature, and of mean understanding. Accordingly, in the time of Malik Shh, though at that time the the Hijra era was not so old as it is now, nor were matters so complicated as at present, the Jall era was introduced for the sake of convenience, so that a multitude who were in practical matters* brought into difficulty, might by this means escape from their distress. It appears everywhere in the almanacs of the lands of Islm, such as Arabia, Turkey, Transoxania, Khursn, rq, &c., and is used in the bonds of legal experts and by borrowers of every age."

The repeated representations of this body of men, and a regard for their petitions, prevailed and were accepted, and an order was issued that the New Year, which followed close on the year of the accession, should be made the foundation of the Divine Era, and that the gates of joy and comfort should be opened. From the mine of wisdom there issued an order worthy to be obeyed, that compilers should in the almanacs current in Islmic countries, and in which they enter the Arabic, Rm, Persian and Jalli eras, enter this new era as a supplement to them, and so open the gates of prosperity. Also that in the almanacs of India they (almanac writers) should enter this new era instead of their discordant eras, especially of the Bikramjt era which was founded upon deception* (talbs), and that they do away with their various eras. And whereas in the almanacs current in India the years were solar, and the months lunar, we ordered that the months of the new era should be solar.

And whereas the sages of religions and sects have set apart certain days of the months and years, for the purposes of thanksgiving, in accordance with celestial phenomena and spiritual stations, and for the enjoyment of all mankind"which is the motive for so many charities and good works"and have given them the name of Festivals (I'yd). And have in those days of joy established thanksgiving, and have made good ordinances for the payment of the rites of submission and humility to God Almighty"which is the highest kind of devotion and obedience,"and whereas the rich and poor, the great and small, have to the extent of their ability spread the tables of abundance and opened the gates of joy and success for the afflicted and distressed among their contempories (the brethren of the age and the children of the time), and have shown them various kindnesses, (it is ordered) for these reasons that certain great festivals, a list of which is appended to this proclamation, and which have been current in countries for several thousand years, and especially have been for the last thousand years observed by just princes and righteous philosophers, and which have in this country for some causes fallen from their splendour, be made current for the sake of soliciting the Divine favour and of following in the footsteps of the ancients of those happy times. It is proper that in all our dominions they be fully observed in cities, towns and villages. Strict attention must be paid to this, and not the slightest neglect take place. The list* of the festivals is as follows:"

1. The days of the New Year.
2. 19th Farwardn Divine month.
3. 3rd Ardibihisht Divine month.
4. 6th Khurdd Divine month.
5. 13th Tr Divine month.
6. 7th Murdd Divine month.
7. 4th Shahriyr Divine month.
8. 16th Mihr Divine month.
9. 10th bn Divine month.
10. 9th r Divine month.
11. 8th, 15th and 23rd Dai Divine month.
12. 2nd Bahman Divine month.
13. 5th Isfandarma Divine month.

Written in accordance with an order which must be obeyed.

Update 2

The Lord of the world, Depicter of the External, Revealer of the Internal, after his outward and inward condition had attained perfection, was searching for some individual among the sons of men that he might hold fitting converse with, as is indispensable in the world of associations. Though he made much search, he did not find anyone. The evangelists of the inner world, and the informants of the external, all announced that a person who could hold converse with the cream of existences must be born from himself, and that he should be urgent in begging a son from God the Creator and the Giver of life, so that there might both be a confidant of the holy feast of the Shhinshh who was worthy of the title (of son?) and also that an ocean of Divine bounty, which had been for so many thousand cycles reared under the sacred eyes of God, might emerge into the world of existence. The noble series would thus go on from fount to fount and from column to column (jadl), and the grades of mankind would, in proportion to their capacities, partake of the banquet of spiritual and physical blessings, and be zealous in respect and obedience. The pious King, who used not to make any other requests to God, became a wisher for this great boon. The Great Giver has unasked granted him a spiritual and temporal kingdom, and has bestowed on his unique servant such things as do not come within the world's comprehension. The far-seeing sage knows what sort of glorious pearl will be granted if such an unique one of the world ask a boon from his constant Patron. In a short space of time there appeared signs of the attainment of this desire. Inasmuch as it is the noble nature of this Shhinshh that in spite of the possession of boundless treasures he seeks the knowledge of God from dervishes, ascetics and theologians who withdraw their hands from everything and regard as the most acceptable service of God the contemning of their senses, and so pass their time in worship and austerities, he employed supplications and continually cultivated the regard of the toilers in the fields of search (after God) who spend their days in ecstatic devotion. At this time the lights of God-knowingness, God-worshipping, and of austerity were conspicuous in Shaikh Selm of the town of Skr, which has become a capital by the glory of the Shhinshh's advent and is called Fatpr. By means of Shaikh Muammad Bokhr and akm 'Ain-al-mulk and a number of other courtiers who had the right of audience, this was brought to the royal hearing, and it was determined that the matrix* of the sun of fortune together with several of the officials attached to the Zenana (lit. the screens of chastity) should be conveyed to Fatpr and should enjoy repose in the vicinity of the Shaikh. It was also ordered that a royal palace should be established there so that the saintly Shaikh might address himself to the Author of bounties for the attainment of the great boon. The blessings of his proximity were manifested in the appearance of the desired object. previous to this also, the Bestower of gifts had presented the sove??ign with several children, but they had been taken away for ??ousands of wise designs, one of which might be the increasing of ??y in the acquisition of the priceless pearl. The general suspicion ??ferred their loss to local circumstances, and expressed itself in ??rious stories. Hence the ruler of things, spiritual and temporal, ??ished by changing the locality to place the seal of silence on ??ssips. He accordingly adopted this course and was always hoping ?? God the Giver of many things, and was waiting for the advent of ??e unique pearl of the Caliphate. At length, in an auspicious ??oment the unique pearl of the Caliphate emerged from the shell of ??e womb, and arrived at the shore of existence in the city of ??atpr. At the ascension-point of the 24th degree of Libra after ??even hours had elapsed of the day* of Rashn 18Shahriywar, Divine month, corresponding to the beginning of b (August) 1880 Rm, 11 Bahman of the year 938 of the old Yezdijird era, or* the day of Dn 24 Shahriywar of the Jall year 491, or 977 of the lunar era, the star of auspiciousness rose from the horizon of fortune.

The flower of joy bloomed in the glorious garden
Fruit appeared on the plant of realm and religion.

Messengers conveyed the happy tidings to Agra, and there was general rejoicing. Delight suffused the brain of the age.

Time arranged an assembly of enjoyments
The cup-bearer sate and the glass rose up
There was a banquet more joyous than life's foundation
A cup-bearer unequalled as a drawer of cups
They made an illumination for the world
There was a vernal assemblage
The flower shot up and the garden shone forth
A lamp came and lighted up the family
There was a fortune like the brain of the wise
The world arose with an awakened fortune
The zephyrs moved while scattering flowers
The earth rose up and joined the sky
The king came and the desire of friends was fulfilled (lit. s??)
He sate at the feast by the cup and the relish
His diadem he raised to the sky
His forehead he fastened to the ground
He issued a proclamation for enjoyment
He invited the world as his guest
The cup-bearer opened the lid of the goblet
The treasurer opened the door of the treasury
The skirt and wallet of the sky were filled
In order that it might shower pearls on the earth.*

Among the notes of thanksgiving for this everlasting favour there was this, that all the prisoners in the imperial domains who were shut up in fortresses on account of great crimes, were released. There was a fresh market-day for joy, and the lamp and eye of fortune was rekindled. It is great wisdom to deal with the conditions of mankind in accordance with the notions and understandings of each of them so that all may be brought into order. The art of eloquence consists in having regard to the condition of one's audience. Every one who has studied ancient histories knows that the chief cause of the troubles of the world has been that rulers and the great ones of the age have ignored the measure of the capacity of their hearers, and have carried themselves towards the generality with reference merely to their own far-sightedness. The general public have had no notion of the grand conclusions of the eminent. Few indeed comprehend such high matters, and hence they abide in exclusion and loss. God be praised! H.M. theShhinshh merely by the help of God while he is in the crowd of the short-thoughted and superficial does not proceed upon his God-given wisdom, but converses with every group, nay with every individual suitably to the latter's comprehension. Accordingly the acute of every group conjecture or rather are certain that the prince of the world has no other understanding or knowledge except what he shows to them! Accordingly at this time when the Great God had bestowed such a gift, it was proper that he should go with all possible speed and illuminate the eyes of that blissful infant with the light which a secret power hath implanted in him (Akbar). But as the common people of this country have an old custom according to which whenever God, after long expectation, has bestowed an auspicious child, he be not produced before the honoured father till after a long delay, H.M. respected this feeling and put off his visit to Fatpr. That new fruit of the garden of fortune was kept in his birthplace, and the care of him was entrusted to eminent persons. From spiritual and physical associations he received the name of Suln Selm. It is hoped that he may grow up in spiritual and physical well-being under the guardianship of theShhinshh, and be fortunate by pleasing H.M., which is a sign of pleasing God. May he, by the blessings of the holy breathings of the Shhinshh, attain to spiritual and physical old age and be green and full of sap in the spring of fortune! In accordance with directions, astronomers calculated the powers of celestial sires and terrestrial mothers (the planets and the elements) and presented the horoscope. And as there is a discrepancy * between Greek and Indian astrologers with regard to fundamental principles and their consequences in the matter of the stars, a horoscope was prepared according to each scheme.* If time allows and my mind be vigorous I shall, under the orders of H.M. the Shhinshh, and by the strength of my own understanding, draw out a new horoscope in accordance with the Greek and Indian canons and record its judgments for each year, so that it may be a code for horoscope-makers of the age. At present, my time is occupied night and day in the service of H.M. the Shhinshh, and I cannot do as my heart would desire even in that respect. Where then is there time for other occupations? As the horoscope which Mauln Cnd drew up according to the Greek canon appears most worthy of confidence, it is set down first.

Poets composed gratulatory odes in honour of this eternal joy and received great gifts. One of the able ones found that "A royal pearl of the great ocean, Dar-i-shawr-i-laaja akbar, 977" was the date of the auspicious birth. A learned person found "A pearl* of the Shhinshh's mansion," and another "A pearl of Akbar Shh's casket," Gohar-i-daraj-i-Akbar Shh.

Khwja usain* of Merv presented an ode, the first line of every couplet of which gave the date of theShhinshah's accession, while the second gave the date of the birth of the pearl of the casket of auspiciousness. In spite of the inclusion of two such wondrous dates, the poetry was not devoid of excellence. Some verses of it are given below.

Update 3

When the world-adorning Deity wills the bestowal of greatness on an unique one and exalts him to the high office of sovereignty He, in the first place, gives him far-seeing reason to be ever his unvarnished counsellor. After that He bestows on him wide forbearance so that he may bear the brunt of so many of the world's disagreeables and that he may, by the help thereof, refrain from dropping the thread of deliberation when he beholds such evils. Then he gives him the priceless jewel of justice, so that he can place the familiar friend and the stranger in the same balance and can comprehend the affairs of creation's workshop (the world) without being weighted by personal considerations, and can establish a school of instruction within his holy soul. Many sages who have made no error in testing knowledge have yet at the time for action become timid owing to the want of a wide understanding and let go the reins of carefulness, and so have fallen off in the arena of examination. When knowledge and endurance are suitably developed the marks of justice are evolved, without anxiety or delay, from the just temperament. Thanks be to God! These glorious excellencies and splendid qualities. are innate and constitutional in His Majesty the Shhinshh and spring from the plenteous house of Divine wisdom, uncontaminated by outward teaching or the decoration of human instruction. But that knower of the Creator's secrets keeps himself, for his own designs and reasons, under the veil of concealment, and spends his life in the garb of obscurity. Nor is he content with ever so many veils, but is always fashioning others in order that acute observers cannot penetrate them. But the Divine decree is paramount, and when God wills that mankind should become acquainted with his intrinsic beauty, what avails the screen? Of necessity his face must be unveiled and his beauty adorn the world so that those who are afar off from fortune's neighbourhood may reach the palace of devotion and have the chief seats in the court of acknowledgment.* What happened in Agra, the capital, is an example of the majesty and extensiveness of the justice of His Majesty theShhinshh.

The account of this affair is that Adham Khn, the younger son of the cupola of chastity Mham Anaga, had neither understanding nor good conditions. He was intoxicated by youth and prosperity and was continually envious of Shamsu-d-dn Muammad the Ataga Khn. Mun'im Khn, the Khan-Khnn, also suffered much from this malady and used to throw out dark hints such as the generality could not comprehend and instigate Adham Khn to strife and intrigue. At length on the day of Isfandiyr 5 Khurdd, Divine month, corresponding to Saturday, 12 Ramzn, 969, 16th May, 1562, when the equability of Ardibihisht was still prevailing, an extraordinary occurrence, which was far from equability, took place. On a court-day (rz-i-dwn) Mun'im Khn, Ataga Khn, Shihbu-d-din Amad Khn and other magnates were sitting in the royal hall and transacting public business, when Adham Khn suddenly entered in a riotous manner and attended by others more riotous than himself. The members of the assembly rose up to do him honour and the Ataga Khn rose half-up. Immediately upon entering AdhamKhn put his hand to his dagger and went towards the Ataga Khn. Then he angrily signed to his servantKhsham Uzbeg and the other desperadoes who had come with their loins girt up for strife saying: "Why do you stand still?" The wicked Khsham drew his dagger and inflicted a dangerous wound on the breast of that chief-sitter on the pillow of auspiciousness. The Ataga Khn was thoroughly amazed and ran towards the door of the hall. Immediately thereon Khud Bard came and struck him twice with a sword. That great man was martyred in the court-yard* (an) of the hall of audience. A loud cry arose in the palace on account of this outrage, and general horror was exhibited in that glorious abode. That doomed one in spite of his past audacity presumptuously advanced towards the sacred harem"to which may there be no access for the wicked"with evil intentions. His Majesty the Shhinshh had gone to sleep in the auspicious palace, but his fortune was awake. That black-fated one went up, sword in hand from the hall to the terrace (uffa) which went round the palace (qar) on all four sides, and was of the height of a man and a half. He tried to go inside, but Ni'amat the eunuch, who was standing near the entrance (darbr), immediately shut the door and bolted it. And though the presumptuous one, who was hastening to his death, spoke roughly to Ni'amat and bade him open the door, the latter did not do so. Those standing by the threshold had not the grace to inflict the punishment of his deed on that presumptuous and furious one at the beginning of his doings when he assailed the Ataga Khn. And what shall I say of their dumbfoundedness and cowardice when after forming such vain thoughts he tried to enter behind the curtains of fortune! Why did they not shed his blood? Why did they not level him with ignominy's dust? If they had not courage for that, why did they not make a general rush and surround him? Even then, how can I suppose that among those present in the palace there was no one who was loyal? Apparently there was a design in the perfunctoriness of those people, viz., that the perfect courage and justice of His Majesty the Shhinshh might be impressed on the minds of great and small, of the wise and the foolish!

In short, His Majesty was awakened by the dreadful clamour and called for an explanation. As none of the women (pardagn, lit: veiled ones) knew of the affair he put his head outside of the palace-wall and asked what was the matter. Rafq* ib-i-cr mansab who was one of the old servants of the palace mentioned the facts. When His Majesty heard the horrible tale he was amazed and made further inquiries. Rafq pointed to the blood-stained corpse and repeated his statement. When His Majesty the Shhinshh saw the body he became nobly indignant. From a Divine inspiration he did not come* out by the door where that demented wretch was standing and meditating evil, but by another way. As he was coming out, a servant of the seraglio put into his hands, without his asking for it, the special* scimetar. His Majesty took the scimetar and went on. When he had passed over one side of the terrace and had turned into another he saw that villain, and there issued from his holy lips the words "Son of a* fool why have you killed our Ataga? That presumptuous wretch hastened to seize His Majesty's hands and to say "Inquire and deign not deliberate! There has been (only) a little* inquiry" (talsh). What reproach shall I make about the spectators of this convicted liar! No amount of reproach or contempt will fit their case!

At last His Majesty the Shhinshh withdrew his hands from his own sword and freed them from the grasp of that wicked one, and stretched out his arm to take Adham Khn's sword. Just then that outcast for all eternity withdrew his hand from His Majesty and turned it to his own sword. His Majesty withdrew his hand therefrom and struck him such a blow on the face with his fist that that wicked monster turned a summersault* and fell down insensible. Farhat* Khn and Sangrm snk had the good fortune to be present. His Majesty angrily said to them, "Why do you stand gaping there? Bind this madman." They two and a number of others obeyed the order and bound him. The righteous order was given that the fellow who had outstepped* his place should be flung headlong from the top of the terrace. Those shortsighted men out of consideration (for Adham), than which inconsideration would have been a thousand times better, did not throw him down properly, and he remained half-alive. The order was given to bring him up again, and this time they dragged him up by the hair and in accordance with orders flung him headlong so that his neck was broken, and his brains destroyed. In this way that blood-thirsty profligate underwent retribution for his actions. The fist of the Divine athlete of the world had made such a mark that those who did not know the facts thought that it was a mace-wound. Mun'im Khn Khn-Khnn and Shihbu-d-dn Amad Khn, who were there, fled from before His Majesty's wrath, and disappeared. When Ysuf Muammad Khn, the eldest son of the Ataga Khn, heard of the fate of his honoured father, he armed himself and his clan and lay in wait for Adham Khn and Mham Anaga. He did not know that the spiritual and temporal Khedive had executed justice, and had not had regard to Mham Anaga's position, but had in the judgment-hall of sovereign wrath inflicted condign punishment on the murderer who was taken in the fact.