Chapter 2

Akbar, "the Great," was born at Amarkot, on the edge of the deserts of Marwar, about three years after the battle of Kanauj, when his father Humayun was a fugitive, driven from place to place by the adherents of Shere Shah. At this time the treasury of the royal house was so reduced that, when Humayun indented on it for the customary presents to his faithful followers, the only thing procurable was a single pod of musk. With the cheerfulness which was the saving grace of Humayun, he broke up the pod, and distributed it, adding the pious wish, which seemed like prophetic insight, that his son's fame might fill the world like the fragrance of that perfume. Trained in the hard school of adversity, and inheriting the best qualities of his grandfather, Akbar was not long in restoring the faded fortunes of the Mogul dynasty. Like Babar, he succeeded to the throne at a very early age, and found himself surrounded by difficulties which would have overwhelmed a weaker character. Humayun had, indeed, fought his way back to Delhi and Agra, but he had by no means settled with all the numerous disputants for the sovereignty of Hindustan, which Sultan Islam's death had left in the field; and his departure from Kabul had been the signal for revolt in that quarter. Akbar, accompanied by Bairam Khan, the ablest of Humayun's generals, was in Sind when he received at the same time the news of his father's death and of the revolt of the Viceroy at Kabul He was then little more than thirteen years old, but, like Babar under similar circumstances, he was prompt in decision and in action. Adopting Bairam's advice, which was contrary to that of all his other counsellors, he left Kabul out of account, and pushed on to Delhi against the forces of Himu, a Hindu general, and the most powerful of his foes, who had assumed the title of Raja Bikramajit, with the hopes of restoring the old Hindu dynasty. On the historic plains of Panipat Akbar completely defeated Himu's army, and thus regained the empire which his grandfather had won on the same field thirty years before. This great battle was the most critical point in his career, and though Akbar had to undertake many other hard campaigns before he was absolute master of the empire, his position from that time was never seriously endangered.

Until his eighteenth year Akbar remained under the tutelage of Bairam, an able general, but unscrupulous and cruel. The high-minded, generous disposition of Akbar revolted against some of his guardian's methods, but he recognized that, for some years at least, Bairam's experience was necessary for him. In 1560, however, he took the administration entirely into his own hands. Bairam, in disgust, took up arms against his young master, but was soon defeated and taken prisoner. With his usual magnanimity, Akbar pardoned him, and sent him off to Mecca with a munificent present; but the revengeful knife of an Afghan put an end to the turbulent nobleman's life before he could leave India.

Akbar spent the rest of his long reign in elaborating the administrative reforms which have made him famous as the greatest ruler India has ever had. With the aid of able ministers, both Hindu and Muhammadan, he purified the administration of justice, keeping the supreme control in his own hands; enjoined absolute tolerance in religious matters; abolished oppressive taxes, and reorganized and improved the system of land revenue introduced by Shere Shah. A minute account of Akbar's reign, of his policy, habits, and character, is given in the "Akbar-nama," the history written by his devoted friend and Prime Minister, Abul Fazl. No detail of state affairs was too small for Akbar's personal attention. Ability and integrity were the only passports to his favour, while bigotry and injustice were anathemas to him. Like Babar, he was fond of horticulture, and imported many kinds of fruit trees and flowers into India. Though he could neither read nor write, he had a great library of Hindi, Persian, Arabic, Greek, and other books, and Abul Fazl relates that every book was read through to him from beginning to end.

The most remarkable of all this remarkable man's intellectual activities were his attempts to bring about a reconciliation of all the discordant religious elements of his empire. Badâyuni, one of his contemporary historians, but, unlike him, a bigoted Musalman, comments thus on Akbar's religious views: "From his earliest childhood to his manhood, and from his manhood to old age, his Majesty has passed through the most various phases, and through all sorts of religious practices and sectarian beliefs, and has collected everything which people can find in books, with a talent of selection peculiar to him and a spirit of inquiry opposed to every (Islamite) principle. Thus a faith based on some elementary principles traced itself on the mirror of his heart, and, as the result of all the influences which were brought to bear on his Majesty, there grew gradually, as the outline on a stone, the conviction on his heart that there were sensible men in all religions, and abstemious thinkers and men endowed with miraculous powers among all nations. If some true knowledge were thus everywhere to be found, why should truth be confined to one religion, or to a creed like Islam, which was comparatively new, and scarcely a thousand years old; why should one sect assert what another denies, and why should one claim a preference without having superiority conferred upon itself?"

Near to his palace at Fatehpur Sikri he built an Ibâdat Khana, or Hall of Worship, for the discussion of philosophy and religion. There he received representatives of all religious sects, Muhammadans, Brahmans, Jains, Buddhists, Parsis, Jews, and Christians, and listened attentively to their arguments. He studied deeply religious books, and had the New Testament translated into Persian. He also invited Jesuit priests from Goa, and not only allowed them to build a church at Agra, but even attended a marriage service and interpreted the words of the sermon to the bride. Badayuni says that "his Majesty firmly believed in the truth of the Christian religion, and wishing to spread the doctrines of Jesus, ordered Prince Murad (his son) to take a few lessons in Christianity by way of auspiciousness." The Jesuits, however, did not succeed in making Akbar a convert, for when his religious convictions were at last settled, he proclaimed as the state religion a kind of eclectic pantheism called Din-i-ilâhi, or "Divine Faith," with himself as the chief interpreter. Dispensing with all forms of priesthood, he simply recognized One God, the Maker of the Universe, and himself as God's vicegerent on earth. He rejected the doctrine of the Resurrection, and accepted that of the transmigration of souls. The Islamite prayers were abolished, and others of a more general character were substituted for them. The ceremonial was largely borrowed from the Hindus.

The "Divine Faith" had no hold on the people, and its influence ceased with the death of its founder. It is even said that Akbar, on his death-bed, acknowledged the orthodox Muhammadan creed, but the evidence on this point is unreliable. Akbar's religious system had an important political bearing, for the keynote of his whole policy was the endeavour to unite with a bond of common interest all the diverse social, religious, and racial elements of his empire. He overlooked nothing which might further the object he had in view. He chose his ministers and generals indiscriminately from all his subjects, without distinction of race or religion. He allied himself in marriage with the royal Hindu families of Rajputana. He sat daily on the judgment seat to dispense justice to all who chose to appeal to him, and, like the famous Harun-al-Rashid, he would at times put on disguises and wander unattended among the people, to keep himself informed of their real condition and to check the malpractices of his officials.

Though Akbar unavoidably had bitter enemies among the more bigoted of his Muhammadan subjects, his wise tolerance of all beliefs and the generosity of his policy for the most part disarmed hostility from all sides. Certainly no ruler of India before or since succeeded so far in carrying out his object. He is still one of the great popular heroes of Hindustan; his mighty deeds in war and in the chase, his wise and witty sayings, the splendour of his court, his magnanimity and his justice, still live in song and in story.

Akbar died in the Fort at Agra on October 13, 1605, in the fifty-first year of his reign, aged 63. He was buried at Sikandra, in the mausoleum commenced by himself, and finished by his son and successor, Jahangir.

Akbar's connection with Agra.

The modern city of Agra, as stated previously, was founded by Akbar in 1558, opposite to the old city on the left bank of the river. He built the Fort, on the site of an old Pathan castle, and part of the palace within it. Agra was the seat of government during the greater part of his reign. He also built the great mosque and the magnificent palaces and public buildings of Fatehpur Sikri, which are among the most famous of the antiquities of India.

IV. Jahangir.

The eldest surviving son of Akbar, Prince Salîm, on his accession to the throne in 1605, assumed the title of Núr-ud-din Jahangir (Light of the Faith, Conqueror of the World).

He was passionate, cruel, and a drunkard, but not without ability and force of character. As Prince Salîm he had instigated the assassination of the Prime Minister, Abul Fazl, and probably hastened his own father's death by his violent conduct. There was, however, a reconciliation at the end, and Jahangir endeavoured to atone for his behaviour by lavish expenditure on Akbar's tomb at Sikandra. He has also left many pious tributes to his father's memory in his autobiography. Jahangir's favourite wife was the celebrated Nur Mahal, who for twenty years was almost the supreme power in the imperial court. Her beauty attracted his attention while he was still Prince Salîm, but Akbar, disapproving of her as a daughter-in-law, gave her in marriage to Sher Afsan, "the lion killer," a nobleman of Burdwan. After his accession, having treacherously procured the death of her husband, Jahangir had Nur Mahal removed to Agra and placed under the care of his mother. For many years she repulsed all Jahangir's overtures, but when at last she consented to be his queen she became his most devoted wife. She accompanied him on all his travels, and Jahangir consulted her in all important affairs of state. Sir Thomas Roe, James the First's ambassador, describes Jahangir at Agra taking his wife for an evening drive in a bullock cart, "the King himself being her carter." He affectionately changed her name from Nur Mahal, "Light of the Palace," to Nur Jahan, "Light of the World." The imperial coinage bore her name and an inscription, "Gold has acquired a new value since it bore the name of Nur Jahan." She even succeeded to some extent in controlling Jahangir's drunken habits. She was a great patroness of the arts, and it is said that the Samman Burj, her apartments in the Agra palace, was decorated after her own designs. Her charity was boundless; she was the especial protectress of orphan girls, and provided marriage portions for no less than 500 from her private purse.

Nur Mahal's father, Itmâd-ud-daulah, became Lord High Treasurer, and afterwards Wazir, or Prime Minister. On his death his daughter built for him the magnificent tomb at Agra known by his name.

During Jahangir's reign many Europeans, travellers, adventurers and others, flocked to the Mogul court. They were allowed free access to the palace, and Jahangir frequently admitted them to join in his midnight carouses. He showed great favour to the Jesuit priests, and even allowed two of his nephews to be instructed in the Christian religion.

The violent temper of Jahangir was inherited by his son, Prince Khurram, afterwards Shah Jahan, and the peace of his reign was frequently disturbed by open rebellion on the part of the Prince. In 1623 Shah Jahan actually sacked Agra, and his soldiers committed fearful atrocities on the inhabitants. He failed, however, to capture the fort, which contained the imperial treasury, and Jahangir, no doubt remembering his own father's leniency towards himself, forgave his unruly son.

Jahangir died in 1627, and was buried at Shahdara, near Lahore, in a magnificent tomb prepared by Nur Mahal. She herself retired to Lahore, and, though she lived till 1648, ceased to take any part in state affairs after his death. She was buried by her husband's side at Shahdara.

Jahangir's connection with Agra.

Jahangir for a great part of his reign held his court at Lahore, or at Kabul. The chief monuments of his reign at, or near, Agra are Akbar's tomb at Sikandra (p. 97), and Itmâd-ud-daulah's tomb (p. 85), already mentioned. Part of the Agra Palace, the Jahangiri Mahal (p. 63), is named after him, though it is most probable that it was really built in Akbar's reign.

There are a few minor buildings of Jahangir's time in Agra, such as the baths of Ali Verdi Khan in Chipitollah Street, the mosque of Motamid Khan in the Kashmiri Bazar, and the tower known after the name of Boland Khan, the chief eunuch of Jahangir's palace. These are of purely archæological interest.

V. Shah Jahan.

Shah Jahan, on his father's death, though only fourth in right of succession to the throne, speedily disposed of his brothers by means very commonly adopted in Oriental royal families, and was enthroned at Agra in 1648. Immediately afterwards he wreaked his vengeance on the Portuguese, who had taken part against him in his rebellion against Jahangir, by destroying their settlement at Hughli. The next year, while on an expedition to suppress disorder in the Deccan, he lost his favourite wife, Mumtaz Mahal, the lady of the Taj. For a long time the Emperor abandoned himself entirely to grief, and he remained faithful to her memory until his death.

The actual building of the Taj commenced in 1632. From this date until 1658, when Aurangzîb usurped the throne, was the most magnificent period of the Mogul dynasty. The whole empire enjoyed comparative peace and prosperity. Shah Jahan's just and liberal government continued his father's and grandfather's policy of tolerance towards the Hindus, and his administration, though conducted with great pomp and splendour, did not press hardly upon the people. It was one of the greatest epochs of Indian architecture; besides the Taj Mahal, the buildings erected during these years include four of the masterpieces of the Mogul period--the Jâmi Masjid, or Cathedral Mosque, of Delhi; the Mûti Masjid, or Pearl Mosque, of Agra; part of the Agra Palace, and the great palace at Delhi, of which only a small portion now exists.

It is said that as Shah Jahan advanced towards old age he abandoned himself more and more to a life of pleasure and self-indulgence, but his last years were darkened by the same kind of family intrigues through which he himself had gained the throne. In 1657 the serious illness of the Emperor brought these intrigues to a head. His eldest son by Mumtaz Mahal, called Dara Shikoh, a gracious and generous Prince, but headstrong and intolerant of advice, was appointed Regent. On receiving this intelligence, his younger brothers, Shuja, Viceroy of Bengal, and Murad, Viceroy of Gujarat, declared their independence, and marched upon Agra. Aurangzîb, the third son, a religious bigot, but the ablest and most virile of the brothers, hastened to join them, and being placed in chief command, attacked Dara's army close to Agra and completely defeated him. Three days afterwards he entered the city. Shah Jahan sent his chamberlain to order him to leave the city at once and return to his post in the Deccan, but Aurangzîb, affecting to believe that his father was dead, disregarded the order. He succeeded by bribes and promises in bringing over some of the principal nobles to his side, and being well informed by Rushanara, his younger sister, who was his equal in cunning and artifice, of all that went on in the palace, he baffled Shah Jahan's attempts to lay hands on him. At last, under pretence of arranging an amicable meeting with his son Mahmud, Aurangzîb beguiled Shah Jahan into withdrawing his troops from the Fort. Mahmud immediately forced his way in with a picked body of men and seized the person of the Emperor. The plan succeeded so well that no attempt at a rescue was made.

The French traveller Tavernier, who has left a complete record of the time, writes of this event: "It is most surprising that not one of the servants of the grand King offered to assist him; that all his subjects abandoned him, and that they turned their eyes to the rising sun, recognizing no one as king but Aurangzîb. Shah Jahan, though still living, passed from their memories. If, perchance, there were any who felt touched by his misfortunes, fear made them silent, and made them basely abandon a king who had governed them like a father, and with a mildness which is not common with sovereigns. For although he was severe enough to the nobles when they failed to perform their duties, he arranged all things for the comfort of the people, by whom he was much beloved, but who gave no signs of it at this crisis."

Shah Jahan remained confined in a set of apartments of the Agra Palace for seven years. He died in 1666, and was buried by the side of Mumtaz Mahal in the Taj. His captivity was shared by his favourite daughter, Jahanara, who since the death of her mother had ruled the imperial household and taken a prominent part in state affairs. She had actively supported the cause of Dara, and thus incurred the resentment of Aurangzîb. On her father's death she retired to Delhi, and she lived there until 1681. Her simple grave, covered with grass, is in a quiet corner of the courtyard of Nizamudin's tomb, near Delhi, where the memory of her filial piety adds to the poetic charm of all the surroundings.

The Monuments of Shah Jahan's Reign at Agra.

The Taj Mahal (p. 72); the Jâmi Masjid (p. 69); and the following buildings in the Fort: The Mûti Masjid (p. 43); the Dîwan-i-âm (p. 46); the Dîwan-i-khas (p. 55); the Khas Mahal (p. 59).

VI. Aurangzîb.

Agra is only concerned with the first seven years of Aurangzîb's reign, for, after the death of Shah Jahan, the court was removed to Delhi, and Agra was left with only a provincial governor to maintain its former magnificence. The unhappy Dara, after his defeat by Aurangzîb, made fruitless attempts to retrieve his fortunes, but was at last betrayed into the hands of his brother, who immediately put him to death. Aurangzîb lost no time in disposing of his other two brothers, and thus placed his succession to the throne beyond dispute.

The Princess Rushanara, as a reward for her treachery, was raised to the position formerly enjoyed by her sister Jahanara. The French physician Bernier, who resided twelve years at the Mogul court in the time of Aurangzîb, has left many minute and graphic records of the times. Here is a picture of Rushanara when she accompanied Aurangzîb on the march from Delhi to Kashmir:--

"Stretch imagination to its utmost limits, and you can conceive no exhibition more grand and imposing than when Rauchenara-Begum, mounted on a stupendous Pegu elephant and seated in a _mikdember_, blazing with gold and azure, is followed by five or six other elephants with _mikdembers_ nearly as resplendent as her own, and filled with ladies attached to her household. Close to the Princess are the chief eunuchs, richly adorned and finely mounted, each with a wand of office in his hand; and surrounding her elephant a troop of female servants, _Tartars_ and _Kachmerys_, fantastically attired and riding handsome pad-horses. Besides these attendants are several eunuchs on horseback, accompanied by a multitude of _pagys_, or lackeys, on foot, with large canes, who advance a great way before the Princess, both to the right and left, for the purpose of clearing the road and driving before them every intruder. Immediately behind Rauchenara-Begum's retinue appears a principal lady of the court, mounted and attended in much the same manner as the Princess. This lady is followed by a third, she by a fourth, and so on, until fifteen or sixteen females of quality pass with a grandeur of appearance, equipage, and retinue more or less proportionate to their rank, pay, and office. There is something very impressive of state and royalty in the march of these sixty or more elephants; in their solemn and, as it were, measured steps, in the splendour of the _mikdembers_, and the brilliant and innumerable followers in attendance; and, if I had not regarded this display of magnificence with a sort of philosophical indifference, I should have been apt to be carried away by such flights of imagination as inspire most of the Indian poets when they represent the elephants as conveying so many goddesses concealed from the vulgar gaze." [4]

Dramatic justice overtook the scheming Princess at last. In 1664 Aurangzîb fell dangerously ill, and, while he was unconscious, Rushanara, believing him to be dying, abstracted the signet ring from his finger and issued letters, as under the royal seal, to the various Viceroys and Governors, setting aside the succession of the Emperor's eldest son by a Rajput Princess in favour of another son, a boy of six, by a Muhammadan sultana. She hoped by this means to keep the supreme power in her own hands during the long minority of the new Emperor. Aurangzîb unexpectedly recovered, and became suspicious of his dangerous sister. The host of enemies she had created at court were not slow in taking advantage of the situation, and Rushanara soon afterwards disappeared--removed, it is said, by poison.

Aurangzîb ruled with a firm hand, and in strict justice according to the law of Islam, but though a man of great intellectual powers, of marvellous energy and indomitable courage, he was wanting in imagination, sympathy, and foresight, the highest qualities of a really great ruler. He checked the dissolute conduct of the nobles, and set an example of industry and devotion to duty; but his narrow, bigoted disposition inclined him to distrust even his own ministers, so that, unlike his three predecessors, he was badly served by the lieutenants in whose hands the administration of the provinces rested. He surrounded himself with religious bigots of the Sunni sect of Muhammadans, who aided him in bitter persecution of the Hindus. Hardly anything of artistic or architectural interest was created under his patronage. Most of the great artists who attended Shah Jahan's court were dismissed as unorthodox or heretics, and many noble monuments were mutilated by the Emperor's fanatical followers on the ground that they contravened the precept of the Koran which forbids the representation of animate nature in art.

He died in 1707, eighty-nine years of age. The Mogul empire, surrounded by hordes of the enemies his bigotry and intolerance had created, was already tottering to its fall, and the star of the British raj was rising. Seventeen years before his death he had granted to Job Charnock a piece of land at Sutanati, the site of the future capital of our Indian empire.

Agra and the Later Mogul Emperors