Part 4

In his august personal appearance he was of middle height, but inclining to be tall; he was of the hue of wheat; his eyes and eyebrows were black, and his complexion rather dark than fair; he was lion-bodied, [81] with a broad chest, and his hands and arms long. On the left side of his nose he had a fleshy mole, very agreeable in appearance, of the size of half a pea. Those skilled in the science of physiognomy considered this mole a sign of great prosperity and exceeding good fortune. His august voice was very loud, and in speaking and explaining had a peculiar richness. In his actions and movements he was not like the people of the world, and the glory of God manifested itself in him.

"Greatness in his manner, kingship in his lineage, As if Solomon would have put the ring on his finger." [82]

Three months after my birth my sister, Shahzada Khanam, was born to one of the royal concubines; they gave her over to his (Akbar's) mother, Maryam Makani. After her a son was born to one of the concubines, and received the name of Shah Murad. As his birth occurred in the hill country of Fathpur, he was nicknamed Pahari. When my revered father sent him to conquer the Deccan, he had taken to excessive drinking through associating with unworthy persons, so that he died in his 30th year, in the neighbourhood of Jalnapur, in the province of Berar. His personal appearance was fresh-coloured; he was thin in body and tall of stature. Dignity and authority were evident in his movements, and manliness and bravery manifested themselves in his ways. On the night of Jumada-l-awwal 10th, A.H. 979 (September, 1572), another son was born to one of the concubines. As his birth took place at Ajmir in the house of one of the attendants of the blessed shrine of the reverend Khwaja Mu`inu-d-din Chishti, whose name was Shaikh Daniyal, this child was called Daniyal.

After the death of my brother Shah Murad, he (Akbar), towards the end of his reign, sent Daniyal to conquer the Deccan and followed him himself. When my revered father was besieging Asir (Asirgarh) he, with a large body of nobles such as the Khankhanan and his sons and Mirza Yusuf Khan, invested the fort of Ahmadnagar, and it came into the possession of the victorious officers about the time that Asir was taken. After my father `Arsh-ashyani had returned in prosperity and victory from Burhanpur towards his capital, he gave the province to Daniyal and left him in possession of that territory. Daniyal took to improper ways, like his brother Shah Murad, and soon died from excessive drinking, in the 33rd year of his age. His death occurred in a peculiar way. He was very fond of guns and of hunting with the gun. He named one of his guns yaka u janaza, 'the same as the bier,' and himself composed this couplet and had it engraved on the gun:--

"From the joy of the chase with thee, life is fresh and new; To everyone whom thy dart strikes, 'tis the same as his bier." [83]

When his drinking of wine was carried to excess, and the circumstance was reported to my father, farmans of reproach were sent to the Khankhanan. Of course he forbade it, and placed cautious people to look after him properly. When the road to bring wine was completely closed, he began to weep and to importune some of his servants, and said: "Let them bring me wine in any possible way." He said to Murshid Quli Khan, a musketeer who was in his immediate service: "Pour some wine into this yaka u janaza, and bring it to me." That wretch, in hope of favour, undertook to do this, and poured double-distilled spirit into the gun, which had long been nourished on gunpowder and the scent thereof, and brought it. The rust of the iron was dissolved by the strength of the spirit and mingled with it, and the prince no sooner drank of it than he fell down.

"No one should draw a bad omen: [84] If he does, he draws it for himself."

Daniyal was of pleasing figure, of exceedingly agreeable manners and appearance; he was very fond of elephants and horses. It was impossible for him to hear of anyone as having a good horse or elephant and not take it from him. He was fond of Hindi songs, and would occasionally compose verses with correct idiom in the language of the people of India, which were not bad.

After the birth of Daniyal a daughter was born to Bibi Daulat-Shad whom they named Shakaru-n-nisa Begam. [85] As she was brought up in the skirt of my revered father's care, she turned out very well. She is of good disposition and naturally compassionate towards all people. From infancy and childhood she has been extremely fond of me, and there can be few such relationships between brother and sister. The first time when, according to the custom of pressing the breast of a child and a drop of milk is perceptible, they pressed my sister's breast and milk appeared, my revered father said to me: "Baba! drink this milk, that in truth this sister may be to thee as a mother." God, the knower of secrets, knows that from that day forward, after I drank that drop of milk, I have felt love for my sister such as children have for their mothers.

After some time another girl was born to this same Bibi Daulat-Shad, and he (Akbar) called her Aram Banu Begam. [86] Her disposition was on the whole inclined to excitement and heat. My father was very fond of her, so much so that he described her impolitenesses as politenesses, and in his august sight they, from his great love, did not appear bad. Repeatedly he honoured me by addressing me, and said: "Baba! for my sake be as kind as I am, after me, to this sister, who in Hindi phrase is my darling (that is, dearly cherished). Be affectionate to her and pass over her little impolitenesses and impudences."

The good qualities of my revered father are beyond the limit of approval and the bounds of praise. If books were composed with regard to his commendable dispositions, without suspicion of extravagance, and he be not looked at as a father would be by his son, even then but a little out of much could be said.

Notwithstanding his kingship and his treasures and his buried wealth, which were beyond the scope of counting and imagination, his fighting elephants and Arab horses, he never by a hair's breadth placed his foot beyond the base of humility before the throne of God, but considered himself the lowest of created beings, and never for one moment forgot God.

"Always, everywhere, with everyone, and in every circumstance, Keep the eye of thy heart secretly fixed on the Beloved."

The professors of various faiths had room in the broad expanse of his incomparable sway. This was different from the practice in other realms, for in Persia [87] there is room for Shias only, and in Turkey, India, and Turan there is room for Sunnis only.

As in the wide expanse of the Divine compassion there is room for all classes and the followers of all creeds, so, on the principle that the Shadow [88] must have the same properties as the Light, in his dominions, which on all sides were limited only by the salt sea, there was room for the professors of opposite religions, and for beliefs good and bad, and the road to altercation was closed. Sunnis and Shias met in one mosque, and Franks and Jews in one church, and observed their own forms of worship.

He associated with the good of every race and creed and persuasion, and was gracious to all in accordance with their condition and understanding. He passed his nights in wakefulness, and slept little in the day; the length of his sleep during a whole night and day (nycthemeron) was not more than a watch and a half. He counted his wakefulness at night as so much added to his life. His courage and boldness were such that he could mount raging, rutting elephants, and subdue to obedience murderous elephants which would not allow their own females near them--although even when an elephant is bad-tempered he does no harm to the female or his driver--and which were in a state in which they might have killed their drivers or the females, or not have allowed their approach. He would place himself on a wall or tree near which an elephant was passing that had killed its mahout and broken loose from restraint, and, putting his trust in God's favour, would throw himself on its back and thus by merely mounting, would bring it under control and tame it. This was repeatedly seen.

He ascended the throne in his 14th year. Hemu, the infidel whom the Afghan ruler had raised to high station, collected a wonderful force after King Humayun's death with a stud of elephants such as no ruler of Hindustan had at that time, and he went towards Delhi. Humayun had appointed Akbar to drive off some of the Afghans from the foot-hills of the Panjab, but just then he exemplified the hemistich which is a description of the accident and the chronogram of his death--

"The august monarch (Humayun) fell from the roof. The news (of the death) was conveyed to my father by Nazar-jivi." [89]

Bairam Khan, who was then his tutor, having collected the nobles who were in the province, chose an auspicious hour and seated him on the throne of rule in pargana Kalanur, near Lahore.

When Hemu reached the neighbourhood of Delhi, Tardi Beg Khan and a large force that was in the city drew up to oppose him. When the preparations for the combat had been made the armies attacked one another, and, after considerable endeavours and strife, defeat fell on Tardi Beg Khan and the Moguls, and the army of darkness overcame the army of light.

"All things and battles and fights are of God, He knows whose will be the victory. From the blood of the brave and the dust of the troops, The earth grew red and the heavens black."

Tardi Beg Khan and the other defeated ones took the road to my revered father's camp. As Bairam Khan disliked Tardi Beg, he made this defeat an excuse to put him to death.

A second time, through the pride engendered in the mind of this accursed infidel by his victory, he came out of Delhi with his force and elephants and advanced, while the glorious standards of His Majesty (Akbar) proceeded from Kalanur for the purpose of driving him away. The armies of darkness and light met in the neighbourhood of Panipat, and on Thursday, Muharram 2nd, A.H. 964 (November 5th, 1556), a fight took place. In the army of Hemu were 30,000 brave fighting horsemen, while the ghazis of the victorious army were not more than 4,000 or 5,000. On that day Hemu was riding an elephant named Hawa'i. Suddenly an arrow struck the eye of that infidel and came out at the back of his head. His army, on seeing this, took to flight. By chance Shah Quli Khan Mahram with a few brave men came up to the elephant on which was the wounded Hemu, and would have shot an arrow at the driver, but he cried "Do not kill me; Hemu is on this elephant." A number of men immediately conveyed Hemu as he was to the king (Akbar). Bairam Khan represented that it would be proper if the king with his own hand should strike the infidel with a sword, so that obtaining the reward of a ghazi (warrior of the Faith) he might use this title on the imperial farmans. The king answered, "I have cut him in pieces before this," and explained: "One day, in Kabul, I was copying a picture in presence of Khwaja`Abdu-s-Samad Shirin Qalam, when a form appeared from my brush, the parts of which were separate and divided from each other. One of those near asked, 'Whose picture is this?' It came to my tongue to say that it was the likeness of Hemu." Not defiling his hand with his (Hemu's) blood, he told one of his servants to cut off his head. Those killed in the defeated army numbered 5,000 in addition to those who fell in various places round about.

Another of the well-known deeds of Akbar was the victorious expedition against Gujarat, and his rapid march there, at the time when Mirza Ibrahim Husain, Muhammad Husain Mirza, and Shah Mirza revolted from this State and went towards Gujarat, and all the nobles of that province, combining with the turbulent of those parts, besieged the fort of Ahmadabad in which was Mirza `Aziz Koka with the royal army. His Majesty, in consequence of the distracted state of Jiji Anga, the mother of the last-named Mirza, started for Gujarat with a body of royal troops without delay from the capital of Fathpur. Having covered in the space of nine days the long road which it should take two months to accomplish, sometimes on horseback, sometimes on a camel or in a bullock-cart, he arrived at Sarnal.

When, on 5th Jumada-l-awwal, 980 (September 15th, 1572), he reached the neighbourhood of the enemy's camp, he consulted with those who were loyal to him. Some said he should make a night attack on the camp. His Majesty, however, said that a night attack was the resort of the faint-hearted and the way of the deceitful, and immediately gave orders to beat the drums and set the horsemen at them. When the river Sabar Mahi (Sabarmati) was reached, he ordered his men to cross it in order. Muhammad Husain Mirza was agitated by the noise of the army of victory, and himself came forward to reconnoitre. Subhan Quli Turk, also with a troop of brave men, went to the river's bank to enquire into the enemy's position. The Mirza asked what troops these were. Subhan Quli replied that they were of the army of King Jalalu-d-din Akbar. That ill-fated one would not believe this, and said his spies had seen the king fourteen days before in Fathpur, and that it was clear Subhan Quli was lying. To this Subhan Quli rejoined, "Nine days ago the king with this expedition started from Fathpur." "How could elephants have come?" [90] asked the Mirza. "What need was there of elephants?" answered Subhan Quli. "Young men and heroes who cleave rocks, and are better than famous and raging elephants, have come; the difference between loyalty and sedition will now become known." The Mirza, after this conversation, turned aside and began to marshal his troops. The king waited until his advanced guard sent word that the enemy had put on their armour. He then moved forward, and although he sent several times to order the Khan A`zam to advance, the latter stood still. It was said to Akbar that, as the enemy was in force, it would be well to remain on his side of the river until the army of Gujarat arrived from within the fort. His Majesty answered: "Always, and especially in this affair, I have put my trust in God. If I had considered routine, I should not have come in this rapid manner. Now that our foe is ready for the fight, we ought not to delay." With these words, and with his innate reliance on God as his shield, he put his horse into the river with a few chosen men whom he had appointed to ride with him. Though it was not supposed that there was a ford, he crossed in safety. He had called for his helmet, but in the agitation of bringing it his armour-bearer dropped the face-guard (buffe). His comrades did not regard this as a good omen, but he said at once, "It is an excellent omen, for it has revealed my face." [91] Meantime the wretched Mirza arrayed his ranks to fight his benefactor.

"If thou come out (to fight) with thy benefactor, If thou wert the sphere, thou wouldest be reversed."

The Khan A`zam had had no idea that the king would cast the shadow of his compassion on these regions with such speed and eagerness, and he believed no one who gave him news of that arrival, until convinced by visible proof. Then, arraying the army of Gujarat, he prepared to march. Meanwhile Asaf Khan also sent news to him. Before his army issued from the fort the enemy had appeared from amongst the trees. The king, taking the Divine aid as the security of his courage, started off. Muhammad Quli Khan Turk and Tardi Khan Diwana came forward with a band of brave followers, and after a little fighting turned rein. On this His Majesty said to Bhagwan Das, "The enemy are unnumbered and we are few; we must attack with one face and one heart; for a clenched fist is more useful than an open hand." With these words he drew his sword, and with shout of Allahu-akbar and Ya Mu`in [92] charged with those devoted to him.

"The sense of the age evaporated with the clamour, The ear of the heavens was split with the shouts."

The royal right and left wings and a band of brave men in the centre fought with valour. Stars (kaukaba'i), which are a kind of firework, were lighted by the enemy; they twisted about among the thorn-bushes, and created such confusion that a noted elephant of the enemy began to move and threw their troops into disarray. With this the royal centre came up and dispersed Muhammad Husain and his force. Man Singh Darbari overcame his foe under the king's eyes, and Ragho Das Kachhwaha sacrificed his life. Muhammad Wafa, who was of the house-born of the State, behaving very bravely, fell wounded from his horse. By the favour of the Creator who cherishes His servants, and simply through the courage and good fortune of the exalted king, the enemy were scattered and defeated. In gratitude for this great victory the king turned his face in supplication to the throne of his merciful Maker, and poured forth his thanks.

One of the kalawants (musicians) represented to His Majesty that Saif Khan Kokaltash had offered the coin of his life in loyalty to the State, and on enquiry it appeared that when Muhammad Husain Mirza with some of his riffraff was attacking the centre Saif Khan met him and fighting valiantly became a martyr. The Mirza himself was wounded by the hands of the brave men of the main body. The Kokaltash mentioned is the elder brother of Zain Khan Koka.

A strange circumstance was this: on the day before the battle, when the king was eating, he asked Hazara, who was learned in the science of looking at the shoulder-blades (a kind of divination), to see on whose side the victory would be. Hazara said: "The victory will be on your side, but one of the chiefs of your army will become a martyr." Whereupon Saif Khan Koka said "Would that this blessing might fall to my lot!"

"Many an omen that we have treated as jest [93] Became true when the star passed by."

In short, Mirza Muhammad Husain turned his reins, but his horse's feet became entangled in the thorn-brake and he fell. An ahadi of the king, Gada `Ali by name, found him, and having mounted him before him on his horse took him to the king. As two or three claimed a share in his capture, His Majesty asked who had made him prisoner. "The king's salt," he answered. The king ordered his hands, that had been fastened behind him, to be tied in front. Meanwhile he asked for water. Farhat Khan, who was one of the confidential slaves, struck him on the head, but the king, disapproving of this, sent for his private drinking water and satisfied his thirst. Up to this time Mirza `Aziz Koka and the garrison of the fort had not come out. After the capture of the Mirza, His Majesty was proceeding slowly towards Ahmadabad. He had delivered the Mirza to Ray Ray Singh Rathor, one of the Rajput chiefs, to be put on an elephant and brought with him. Meanwhile Ikhtiyaru-l-mulk, who was one of the influential Gujarati leaders, made his appearance with an army of nearly 5,000 men. Complete confusion fell upon the royal troops. The king, as his natural valour and lofty disposition required, ordered the drums to be beaten, and Shaja'at Khan, Raja Bhagwan Das, and some others charged on in front to fight this force. Fearing that the enemy might get possession of Mirza Muhammad Husain, Ray Ray Singh's men, by the advice and plan of the aforesaid Raja (Bhagwan Das), cut off his head. My father did not want to kill him. The forces of Ikhtiyaru-l-mulk also were dispersed, and he was thrown from his horse into the thorn thicket. Suhrab Beg Turkman cut off his head and brought it in. It was only by the grace and power of God that such a victory was won by a small number of men.

In the same way are beyond all reckoning the conquest of the province of Bengal, the capture of well-known and celebrated forts in Hindustan such as Chitor and Rantambhor, the subjection of the province of Khandesh, and the taking of the fort of Asir and of other provinces which by the exertions of the royal armies came into the possession of the servants of the State. If these were related in detail it would be a long story.

In the fight at Chitor, the king with his own hand killed Jitmal, the leader of the men in the fort. He had no rival in shooting with a gun, and with the one with which he killed Jitmal, and which was called Sangram, he killed some 3,000 or 4,000 birds and beasts. [94] I may be reckoned a true pupil of his. Of all sports I am most disposed to that with the gun, and in one day have shot eighteen deer.

Of the austerities practised by my revered father, one was the not eating the flesh of animals. During three months of the year he ate meat, and for the remaining nine contented himself with Sufi food, and was no way pleased with the slaughter of animals. On many days and in many months this was forbidden to the people. The days and months on which he did not eat flesh are detailed in the Akbarnama.

On the day I made I`timadu-l-mulk diwan, I put Mu`izzu-l-mulk in charge of the diwani-i-buyutat (care of buildings). The latter is a Sayyid of Bakharz, [95] and under my revered father was accountant of the kurkaraq department. [96]