SECTION IV. — UPON THE SAYINGS OF HIS MAJESTY (AKBAR), DWELLING IN THE SEVENTH HEAVEN.

First, the ordinances of conduct which the Nawab, the wise and learned Shaikh Abu 'l Fazil wrote, with the pen of accuracy, by orders of his Majesty, dwelling in heaven, in order that the governors of the countries occupied by his sovereignty, and the clerks, may pay attention to their execution.

This is “God is great;” this is the patent of the Ilahí faith: and the ordinances of conduct are a work of instruction, which sprung from the fountain of benevolence, and the mine of kindness of sovereignty, and according to which the regulators of the royal offices, the managers of the Khalifa's court among his fortunate sons, the gentle-minded princes, the Omrahs, high in dignity, all men of rank, the col­lectors of revenues and the Kótwals may settle their practices; and in the arrangement of important affairs in great cities and in villages, and in all places maintain their authority.

The principal point is summarily this: that, in in all transactions, they may endeavor to deserve the divine favor, by their usages and pious practices; and that, humbly suppliant in the court of God, without partial complacence to themselves and to others, they may execute the law in their proceed­ings. Another point is, that they may not too much like their private apartment; for this is the manner of the desert-choosing durvishes; that they may not accustom themselves to sit in the society of com­mon people, nor to mix in large crowds; for this is the mode of market people; in short, that they may keep the medium between the two extremes, and never forsake the just temperance; that is, avoid equally excess in dissipation and retirement. Besides, they are enjoined to venerate those who are distinguished by devotion to the incomparable God; to take the habit of vigilance in the morning and evening, and particularly at midnight; and at all times, when they are free from the affairs of God's creatures, to occupy themselves with perusing the books of the masters of purity and sanctity, and the books of moral philosophy, which is the medi­cine of spirituality and the essence of all sciences; such as Ikhlák Naseri, “the Ethics of Naśery;”* and manjíat wa mahelkat, “the Causes of Salvation and Perdition,” Ahyáyí âlúm ál dín, “the Revival of the Sciences of Faith;”* the Kimíáyi Sâadet, Alchymy of Felicity;”* and Masnaví, “the poetical compostion of the Máulavi of Rúm,”* so that having attained the highest degree of religious knowledge, they may not be liable to be moved from their station by the fictions of the masters of deceit and falsehood; as in this state of dependence the best sort of worship is, after all, the most important concern of creatures; that, without being influenced by friendship or enmity, without regard to relations or strangers, they may with an open forehead raise themselves to a dignified rank; further, that they may, to the extent of their power, confer benefits upon the religious mendicants, the miserable and indigent, particularly upon the pious recluse in a corner, and upon the saints, who, straitened in their expense and income, never open their lips for a demand; that, being in com­pany with the pious hermits seeking God, they may beg their benediction; besides that, having weighed the faults, errors, and crimes of men in the balance of justice, they may assign to each his proper place, and by the balance of well-founded appreciation bestow retribution upon each; that by the judgment of sagacious men they may find out in the crowd him whose faults ought to be concealed and passed over, and him whose guilt is to be examined, pro­claimed, and punished; for there are faults which deserve greatly to be repressed, and others which are to be treated with great indulgence; it is required that, to show the right way to the disobedient, they use advice and gentleness, harshness or mildness, according to the difference of rank and season; when advice remains without effect, then imprisoning, beating, maiming of members, and capital punishment may be inflicted, according to the diver­sity of cases; but in putting a man to death they ought not to be too rash, but rather employ an abundance of considerations:

“A head once severed cannot be refitted to the body.”

Whenever practicable, they ought to send the delinquent worthy of death to the King's court, and there represent his case. If keeping him be likely to occasion an insurrection, or (sending him to the King's court) become the cause of trouble, in this necessity he may be executed; but flaying alive, or throwing a man under the feet of an elephant, which is practised by violent kings, ought to be avoided. The treatment of every man is to be conformable to his rank and condition; because to a high-minded man a severe look is equivalent to death, whilst to an abject person, even flagellation is nothing. Besides, remission is to be made to any body who, by his genius, knowledge, and virtue should have acquired consideration, and when the magistrates observe in his conduct any thing unbecoming in their opinion, they ought to tell it to him in pri­vate. If one of the historians of the times relates something wrong, they are not to rebuke him severely for it; for a rebuke is a barrier upon the road of truth-speaking; and he upon whom the incomparable God has conferred the aptness of speaking truth, deserves to be accounted precious: for men are excessively weak, and those who are of a mean origin and depraved, have no inclination to speak truth, but choose to submit to every sort of abjectness. He who is of a good disposition is cau­tious that nothing in his speech may be disagree­able to the ears of his master, and that he may not incur disgrace. But the man of noble sentiments, who prefers his own loss to the advantage of others, possesses the science of the philosopher's stone. Administrators ought not to be fond of flattery, as many affairs are left undone on account of flat­terers; nor ought they, on the other hand, to ill treat those who are not flatterers, as a servant may also be obliged to say unpleasing things.

The judges should attend personally, as much as possible, to the examination of the plaintiff (verse of Sâdi):

“Throw not his complaint to the diván (tribunal),

As he may possibly have to complain of the divan itself.”

The plaintiffs ought to be examined in the order in which their names are inscribed on the list, in order that he who came first may not be subject to the inconvenience of waiting. The disposal of pre­cedence or delay is not to rest with the first regis­trars of the court. If a person be accused of acting criminally, the judges ought not to precipitate his punishment; for there are many eloquent slander­ers, and few well-intentioned speakers of what is right. During the period of anger, they ought not to let the bridle of reason slip out of their hands, but act with calmness and reflexion. It becomes them to grant privileges to some of their friends and servants, who are distinguished by great wisdom and devotedness. At the time of overbearing grief and affliction, when the wise abstain from speaking, let them not exceed either in words, silence, or imbecility. They should be sparing with their oaths, as much swearing raises a suspicion of lying. They ought not to accustom themselves to offend an interlocutor by evil surmises or by bad names: for these are vile manners. Finally, it is their duty to show solicitude for the promotion of agriculture, the welfare of the cultivator, and the assistance of tenants; in order that, from year to year, the great cities, the villages, and towns may rise in prosperity, and acquire such facility of improvement that the whole land may be rendered fit for cultivation, and consequently the increase of population be carried to the utmost.

These ordinances, separately written, are to be communicated to every agent of government, that they may apply their minds to the execution of them; in short, having given notice of them to all subjects small and great, the magistrates ought not to deviate from them under no circumstance nor in any manner: and to prevent the soldiers from enter­ing the houses of the inhabitants without their per­mission; besides, in their proceedings, they should not rely upon their own judgment, but ask the advice of those who are wiser than themselves; not obtaining this, they ought nevertheless not to desist from seeking advice; as it happens frequently that even the ignorant may indicate the road of truth, as it was said (by Sadi):

“Now and then, from the aged sage,

Right advice is not derived;

Now and then, the unmeaning ignorant

By accident hits the butt with his arrow.”

Moreover, advice is not to be asked from many persons: for, right judgment in practical life is a particular gift of God; it is not acquired by reading, nor is it found by good fortune. It may also hap­pen, that a set of ignorant men opposes thy endeavors, and causes irksome embarrassment in thy way, so as to retain thee from the dictates of thine own reason, and from the right-acting men, whose nnmber is always small.

The magistrates are also directed never to charge their sons with a business which belongs to servants; and never to be a guarantee for what is done by their sons; as thou canst easily find amends for what passes between others; but, for what occurs to thee a remedy is difficult. It may become thee to listen to excuses, and to look with half-shut eyes at some faults; for there is no man without guilt or defect; rebuke sometimes renders him but bolder; sometimes depresses him beyond measure. There are men who must be reprehended at each fault; there are others in whom a thousand faults must be overlooked; in short, the affair of punishment does not suit the dignity of the important concerns of royalty, and is to be carried with calmness and judgment to its proper aim. A governor ought to grant all facilities to God-fearing and zealous men, and to inquire from them the good and the bad, never ceasing to collect information: for royalty and command borrow security from vigilance. He ought not to oppose the creed and religion of the creatures of God: inasmuch as a wise man chooses not his loss in the affairs of this perishable world, how in those of religion, which is permanent and eter­nal, should he knowingly tend to his perdition? If God be with his faith, then thou thyself carriest on controversy and opposition against God; and if God fails him, and he unknowingly takes the wrong way, then he proves to himself a rule of erroneous profession, which demands pity and assistance, not enmity or contradiction. Those who act and think well, bear friendship to every sect. Besides, they avoid excess in sleeping and eating, without deviating from the measure of what is necessary, so that, rising above the relinquished step of brutish­ness, they attain a distinguished rank of humanity. Let it be recommended to watch by night as much as possible; never to show violent enmity towards any man; and to beware of making one's bosom the prison-house of rancour; should it nevertheless take place from the infirmity of human nature, let it soon be stifled: for, in the interior of our soul resides the true agent, the unparallelled God, and raises tumul­tuous strife for the sake of provoking the investiga­tion of truth.

A governor should disdain laughing and joking; he should always be informed of every occurrence by spies; but never rely upon the information of one of them, because truth and disinterestedness are rare among them; therefore, in every affair, let him appoint several spies and intelligencers, who are not to know each other; and, having written down separately the account given by each of them; compare them with each other. But the notorious spies are to be dismissed and discarded from his presence, nor access granted to persons of mean birth and depraved habits, although this sort of people may be usefully employed against other bad men; but he should never let the account-book slip out of his hands, and always entertain in his heart suspicion against this class of men, that they may not perhaps, under the guise of friendship, usurp the place of honest men. Let him observe those near him and his servants, that they may not, on account of their approaching him, oppress others. He ought to be on his guard against the flattering-tongued liars, who in the garb of friendship act the part of real enemies, as disorders are occasioned by their agency. Great personages, on account of abundant occupations, have little, but these male­factors have a great deal of leisure; therefore, from all sides and quarters, precautions against the latter are required. To cut short all prolixity, a gover­nor ought to find men worthy of confidence, and pay the greatest attention to the promotion of knowledge and industry, so that men of talent may not fall off from their high station among men. He ought besides to favor the good education of the old families of the royal court.

The warlike requisites and arms of the soldiers are by no means to be neglected. Further, the expenses must always be less than the revenues: this last is of the most essential concern, for it is said: Whoever spends more than he receives is a blockhead; he who equals his expense and income is to be accounted neither wise nor stupid; but he lays no foundation of any establishment; he is always subject to service, expecting favor, and dependant upon promises. A commander is bound to be true in his words, particularly with the functionaries of government. Let him con­stantly practise shooting with arrows and guns, and exercise the soldiers in arms; but not be passion­ately devoted to hunting, although he may some­times indulge in it for the training of troops, and the recreation of the mind, which is indispensable in this world of dependencies. He is never permitted to take corn from the class of the Rayas, with the intention to hoard it up for selling it at a high price. Let him attend to the beating of the kettle-drum at the rising of that luminary which bestows light upon the world; and at midnight, which is properly the beginning of sunrise, and during the progress of the great majestic light from station to station, let him order small and great guns to be fired, so that all all men be called up to offer thanks to God.

Somebody ought to be placed at the gate of the court, for bringing all petitions before the high presence of the King. If there be no Kútwál,* he ought, observing well the parts and rules of it, to apply himself to the performance of this office, and not on account of considering it rustic (low) business, say to himself: “How can I do the business of a Kút­wál?” but from piety acknowledging the great­ness of God, he ought to submit to this charge.

To explain clearly its duties, the first of all is, that the Kútwál of every city, town, and village write down, with the agreement of the people, their houses and buildings; as well as register in a book the inhabitants of every part of a place from house to house, and, having taken security from house to house, grant them free intercourse with each other; having determined the divisions in each of them, a head man of the division is to be appointed, so that the good and bad men may be under his superintendence; he must also appoint spies, by whose means every occurrence by night and day, the arrivals and departures in each quar­ter, are to be recorded. He ought to establish that, whenever a theft is committed, fire breaks out, or any other mishap takes place, at the very moment succor be given by the neighbors, and likewise all householders tender their services: if they be absent without necessity, they are to be held guilty. Nobody can undertake a journey without giving information of it to his neighbor, the head man of the division, or the recorder of news. No man of bad character is to be received in any quarter of the place, and all those who have not given security, are to be kept separate from the other inhabitants in the great public house, to which a head man and a recorder of news are to be attached. The Kútwal ought to be perpetually informed of the income and expense of every individual, for the sake of survey and precau­tion, and fix his attention on it: for, any body whose income is small and expense great, cannot certainly be without guilt. It is incumbent on him to follow an indication, and never to be remiss in attention to persons of good birth and right intentions. This inquiry is to be understood as a measure of order, and not as the means of rapine and oppression. Further, the Kútwal's business is to establish in the bazar, “market,” brokers of all sorts, after having taken security from them, that he may receive notice of whatever is bought and sold. He ought to declare that whoever buys or sells any thing without notice, is subject to a fine. The names of the buyer and seller are to be entered into a daily register, and nothing is to be bought or sold without the consent of the head man of the division. Moreover, the Kútwál must appoint guards for watching at night in every quarter, every street, and in the whole district of the town, and endeavor that in the quar­ters, bazars, and streets no stranger be found; he must apply to the search and pursuit of thieves and pickpockets, and other delinquents, and leave no trace of them. Whatever is purloined or plundered he must bring forth, together with the pilferers, and if not, by returning the equivalent, he must make good the damages. It is his duty to ascertain the property of strangers and deceased persons, in order that, if there be heirs, he may remit it to them, and if not, deliver it to the Amín, “superin­tendant,” and write an explanation thereof to the Royal court, so that at any time when the true pro­prietor is discovered, he may be put in possession of it. In this transaction too, he ought to manifest his right principles and his good origin, so as, per­haps, to come up to what is customary in the coun­try of Rúm. The Kútwal is further bound to endeavor that there be no trace of wine-drinking to be found, and to reprehend, with the concurrence of the judge, the buyer and seller, the abettor and perpetrator thereof; so that the people may take an example from it; nevertheless, if any body, of high character for prudence for the sake of relaxation of mind, makes use of wine as a medicine, no opposi­tion is to be made to his usage.

The Kútwal must be sollicitous for the cheapness of provisions, and not allow rich men to buy and to hoard a large quantity to sell it dear afterwards. Let him take care of providing the requisites for the Náúroz, “new year;” this is a great festival, the beginning of which is the time when the great world-illuming luminary enters the sign of Aries, at the commencement of the month Farvardin (March). Another feast is on the 19th of the said month, which is the day of the most glorious sun. Other feasts are as follows: the 3rd of Ardíbihest (April); the 6th of Khórdád (May); the 10th of Abán (Octo­ber); the 9th of Azar (November); in the month of Dáí (December) are three festivals, viz. on the 8th, the 15th, and the 23rd; besides, the 2nd of Bahman (January), and the 15th of Isfendármend (February). The known festivals are to be cele­brated according to regulations; and the nights of the Náú-róz and Sherif, “glorious,” are to be illumi­nated by torches, in the manner of the night Bha­rát , in the 8th Arabian month, called Shâabán, “consecrated to the memory of forefathers;” and in the first night which is followed by the morning of a festival, the kettle-drum is to be beaten, which is also to be done on an elephant's back on all fes­tivals. A woman ought never, without necessity, to appear on horseback. The Kútwál is enjoined to separate the fords of rivers for bathing from those for fetching water, and to assign particular fords to women.

The emperor inhabiting the seventh heaven, Akbar, wrote a book of advice for the King Ahás Safaví, and this was also penned by Shaikh Abu 'l Fazil. Some precepts from this book are as follows: The high personages of the people, who are the deposi­tors of the divine secrets, are to be considered with eyes of benign admiration, and kept with zeal in our conciliated hearts. Acknowledging that the bounty of the incomprehensible God embraces all religions, let us entirely devote ourselves to the culture of flowers in the rose garden of the perpetual spring of peace, and unceasingly attend to the Nas eb ul âyín, “establishment of the thing itself,” as to the study of promoting one's happiness; as the Almighty God, opening the door of his bounty to the different reli­gions* in their various means of salvation, maintains them; so, in imitation of him, it is incumbent on the powerful Kings, who are the shades of divine providence, never to desist from this rule, because the Creator of the universe confided to them this vast population for the sake of directing the state of the apparent world, and of watching over all mankind, not without preserving the good name of exalted families.

In Multan, we saw the Shah Salám ulla; he was a man unmarried, attached to the unity of God, and to sanctity; having retired from the world, he said: “I was often in the society of Jelál eddin Akbar; I heard him frequently say: ‘Had I possessed before the knowledge which I now have, I would never, for my sake, have taken a wife; for to me the elder matrons are mothers, women of my age sisters, and the younger ones daughters.’” One of my friends heard this speech, which has just been attributed to the blessed emperor, from the mouth of the Nawáb Abu 'l Hassen, surnamed Lash­ker Khán Mashhedí. Shah Salam ulla related also that he heard the lord khalífah of God say, weeping: “Would to God my body were the greatest of all, that the inhabitants of the world might take their food from it, and not hurt any other living being.” A proof of the extensive views of this celebrated King was, that he employed in his service men of all nations—Firangis, Jews, Iráníans, and Turá­níans; because, if they were all of one nation, they would be disposed to rebellion, as it was the case with the Usbéks, and the Kazel báshan, who dethroned their sultan; but the King Abás, son of sultan Khodabendah Safaví, who succeeded him, reduced the Kurjís to order. He also paid no atten­tion to the wealth of heritage, but without showing partiality to lineage or religion, he promoted the skilled in science and laws.