Another invention of this King was, that he got three arrows of gold made, and called them each after the name of the three classes above mentioned. Each of these was given to one of the most confidential persons of the respective classes, and this person was to manage all the affairs of that class. As long as the man who was entrusted with the arrow conducted the duties attached to him with such care as to insure the pleasure of God and satisfaction of the King, he was maintained in the trust. But when he was intoxicated by the effect of the wine of arrogance and pride, or when his foresight was obscured by the dimness of negligence, and he did not look after his business, but through his misfortune thought only of collecting riches, then the arrow of his wishes failed to hit the point of success, and he was ordered to be removed from office by the pen of destiny for his insolent deeds. * * *
Among the customs introduced by this King, one was, that of the distribution of arrows, by means of which the distinction of ranks and stations among servants of the throne was marked. The pen of eloquence thus writes a full detail of this particular head. According to the different standards of gold, the ranks of all the people composing the three classes were divided into twelve orders or arrows, and every one received a grade and rank suitable to himself. The twelfth arrow, which was made of the purest gold, was put in the auspicious quiver of this powerful King, and nobody could dare to touch it. The eleventh arrow belonged to His Majesty's relations and brethren, and all the Sultáns who were in the government employ. Tenth, to the great mushaikhs, saiyids, and the learned and religious men. Ninth, to the great nobles. Eighth, to the courtiers and some of the King's personal attendants. Seventh, to the attendants in general. Sixth, to the harems and to the well-behaved female attendants. Fifth, to young maid-servants. Fourth, to the treasurers and stewards. Third, to the soldiers. Second, to the menial servants. First, to the palace guards, camel-drivers, and the like. Each of these arrows or orders had three grades; the highest, the middle, and the lowest.
Another of the arrangements of this King was, that he divided all the affairs of government into four departments, after the number of the four elements, viz. the A'tashí, Hawáí, A'bí, and Khákí; and for conducting the business of these departments he appointed four ministers. The department to which belonged the artillery and the making of arms, weapons of war, and various sorts of engines and other such things in which assistance was taken from fire, was called A'tashí; and the superintendence of this department was placed under Khwája 'Amídu-l Mulk, and the fire of his care inflamed the ovens of the hearts of those who were employed on these works. The duties connected with the wardrobe, kitchen, stable, and other great and important offices belonged to the Hawáí department, and the care of them was entrusted to Khwája Lutf-ulla. The Sharbat-khána, Sújí-khána, the digging of canals, and all the works which related to water and rivers, were comprised in the A'bí department, and its superintendent was Khwája Hasan. Agriculture, erection of buildings, resumption of Khálisa lands, and some household affairs formed a department which was called Khákí, and this was placed under the management of Khwája Jalálu-d dín Mirzá Beg. Formerly one of the nobles was ordered to look after each department. For instance, Amír Násir Kulí supervised the fire department, and he always used to put on red clothes. After his death, the cypress of the garden of dignity and grandeur, Mír Nihál, was appointed to the same duty. But in the days when the compiler wrote these pages, the supervision of all the four departments was entrusted to the care of the best of nobles, the most learned man, Amír Wais Muhammad.
Another great work of this just and generous King was the city of Dínpanáh, which was really the asylum of religious men. The musk-resembling pen perfumes the minds of good people by writing an account of its foundation. In the month of Sha'bán, A.H. 939 (1533 A.D.), when the fort of Gwálior was made the object of envy to the high revolving heavens by the royal presence, the great King one night sat there on the Imperial throne, and having ordered all his great courtiers and learned companions to sit down, conversed with them on various topics. In this discourse he poured from his tongue the secrets of the pearls of these words, that long time since it was his intention to found near the capital of Dehlí a large city, the ramparts of which from their loftiness might open the tongue of reproach and scorn at Khawarnak and Sawír, the palaces of Bahrám, and that the keeper of its bastions might claim equality with Saturn. Also that in this city a magnificent palace of seven storeys should be erected, surrounded by delightful gardens and orchards, of such elegance and beauty, that its fame might draw people from the remotest corners of the world for its inspection. That the city should be the asylum of wise and intelligent persons, and be called Dínpanáh. Those who were present in the assembly which resembled paradise, opened their tongues in approbation and applause of such a scheme. At the same time, it was discovered by the most witty and clever Mauláná Shahábu-d dín Ahmad Mu'ammáí, that the numerical value of the words Shahr-i pádsháh Dínpanáh was 940, and he said that if the city were built in that year it would be a very remarkable fact. The same moment these words were brought to the notice of the King, who, as well as all the officers of the high Court, was greatly struck with them. All persons that were present at the time began to sing with their tongues the following stanza before His Majesty, who understood the excellencies of poetry well:
“The picture which your imagination draws on your mind,
Nothing contrary to it is done by the hand of destiny.
What your understanding writes on a leaf
Agrees with the book of the Will of God.”
In short, the King accordingly fixed the resolution in his enlightened mind. After, under the protection of the Almighty God, he had returned from Gwálior to Ágra, he turned the reins of his world-travelling horse, in the beginning of the month of Zí-l hijja, A.H. 939, towards the city of Dehlí. When he had reached the city, which was as beautiful as heaven, safe under the care of God from all evils, and had taken omens and religious advice, a rising ground adjacent to the banks of the stream of Jumna, about three kos from the city, was selected for the foundation of the city of Dínpanáh.
In the middle of the month of the sacred Muharram, A.H. 940, at an hour which was prescribed by the most clever astrologers and the greatest astronomers, all the great mushaikhs (religious men) the respectable saiyids, the learned persons, and all the elders of the city of Dehlí, accompanied the King, who was as generous as the ocean, to the spot, prayed the Almighty God to finish the happy foundation of that city, and to strengthen the basis of the King's wealth. First, His Majesty with his holy hand put a brick on the earth, and then each person from that concourse of great men placed a stone on the ground, and they all made such a crowd there that the army, people, and the artists, masons, and labourers found no room or time to carry stones and mud to the spot. On the same date work was also commenced in the King's own palace.
At this time, i.e. the latter part of the month of Shawwál of the same year, the walls, bastions, ramparts, and the gates of the city of Dínpanáh are nearly finished.