In these Memoirs, whenever Ṣāḥib qirānī is written it refers to Amīr Tīmūr Gūrgān; and whenever Firdūs-makānī is mentioned, to Bābar Pādshāh; when Jannat-ā shyānī is used, to Humāyūn Pādshāh; and when ‘Arsh-ā shyānī is employed, to my revered father, Jalālu-d-dīn Muḥammad Akbar Pādshāh Ghāzī.

Melons, mangoes, and other fruits grow well in Agra and its neighbourhood. Of all fruits I am very fond of mangoes. In the reign of my father (‘Arsh-āshyānī) many fruits of other countries, which till then were not to be had in India, were obtained there. Several sorts of grapes, such as the ṣāḥibī and the ḥabshī* and the kishmishī, became common in several towns; for instance, in the bazars of Lahore every kind and variety that may be desired can be had in the grape season. Among fruits, one which they call ananās (pineapple), which is grown in the Frank ports,* is of excessive fragrance and fine flavour. Many thousands are produced every year now in the Gul-afshān garden at Agra.

From the excellencies of its sweet-scented flowers one may prefer the fragrances of India to those of the flowers of the whole world. It has many such that nothing in the whole world can be compared to them. The first is the champa (Michelia champaca), which is a flower of exceedingly sweet fragrance; it has the shape of the saffron-flower, but is yellow inclining to white. The tree is very symmetrical and large, full of branches and leaves, and is shady. When in flower one tree will perfume a garden. Surpassing this is the keoṛā* flower (Pandanus odoratissimus). Its shape and appearance are singular, and its scent is so strong and penetrating that it does not yield to the odour of musk. Another is the rāe bel,* which in scent resembles white jessamine. Its flowers are double and treble (?). Another is the mūlsarī* (Mimusops Elengi). This tree, too, is very graceful and symmetrical, and is shady. The scent of its flowers is very pleasant. Another is the ketakī* (Pandanus?), which is of the nature of the keoṛā, but the latter is thorny, whereas the ketkī has no thorns. More­over, the ketkī is yellowish, whereas the keoṛā is white. From these two flowers and also from the chambelī* (Jasminum grandiflorum), which is the white jessamine of wilāyat (Persia or Afghanistan), they extract sweet-scented oils. There are other flowers too numerous to mention. Of trees there are the cypress (sarw), the pine (sanūbar), the chanār (Platanus orientalis), the white poplar (safīdār, Populus alba), and the bīd mūllā (willow), which they had formerly never thought of in Hindustan, but are now plentiful. The sandal-tree, which once was peculiar to the islands (i.e., Java, Sumatra, etc.), also flourishes in the gardens.

The inhabitants of Agra exert themselves greatly in the acquirement of crafts and the search after learning. Various professors of every religion and creed have taken up their abode in the city.

After my accession, the first order that I gave was for the fastening up of the Chain of Justice, so that if those engaged in the administration of justice should delay or practise hypocrisy in the matter of those seeking justice, the oppressed might come to this chain and shake it so that its noise might attract attention. Its fashion was this: I ordered them to make a chain of pure gold,* 30 gaz in length and containing 60 bells. Its weight was 4 Indian maunds, equal to 42 ‘Irāqī maunds. One end of it they made fast to the battlements of the Shāh Burj of the fort at Agra and the other to a stone post fixed on the bank of the river. I also gave twelve orders to be observed as rules of conduct (dastūru-l-‘amal) in all my dominions—

(1) Forbidding the levy of cesses under the names of tamghā and mīr baḥrī (river tolls), and other burdens which the jāgīrdārs of every province and district had imposed for their own profit.

(2) On roads where thefts and robberies took place, which roads might be at a little distance from habitations, the jāgīrdārs of the neighbourhood should build sarā'īs (public rest-houses), mosques, and dig wells, which might stimulate population, and people might settle down in those sarā'īs. If these should be near a khāliṣa estate (under direct State management), the administrator (mutaṣaddī) of that place should execute the work.

* (3) The bales of merchants should not be opened on the roads without informing them and obtaining their leave.

(4) In my dominions if anyone, whether unbeliever or Musalman, should die, his property and effects should be left for his heirs, and no one should interfere with them. If he should have no heir, they should appoint inspectors and separate guardians to guard the property, so that its value might be expended in lawful expenditure, such as the building of mosques and sarā'īs, the repair of broken bridges, and the digging of tanks and wells.

(5) They should not make wine or rice-spirit (darbahra)* or any kind of intoxicating drug, or sell them; although I myself drink wine, and from the age of 18 years up till now, when I am 38, have persisted in it. When I first took a liking to drinking I sometimes took as much as twenty cups of double-distilled spirit; when by degrees it acquired a great influence over me I endeavoured to lessen the quantity, and in the period of seven years I have brought myself from fifteen cups to five or six. My times for drinking were varied; sometimes when three or four sidereal hours of the day remained I would begin to drink, and sometimes at night and partly by day. This went on till I was 30 years old. After that I took to drinking always at night. Now I drink only to digest my food.

* (6) They should not take possession of any person's house.

(7) I forbade the cutting off the nose or ears of any person, and I myself made a vow by the throne of God that I would not blemish anyone by this punishment.

(8) I gave an order that the officials of the Crown lands and the jāgīrdārs should not forcibly take the ryots' lands and cultivate them on their own account.

(9) A government collector or a jāgīrdār should not without permission intermarry with the people of the pargana in which he might be.

(10) They should found hospitals in the great cities, and appoint physicians for the healing of the sick; whatever the expenditure might be, should be given from the khāliṣa establishment.

(11) In accordance with the regulations of my revered father, I ordered that each year from the 18th* of Rabī‘u-l-awwal, which is my birthday, for a number of days corre­sponding to the years of my life, they should not slaughter animals (for food). Two days in each week were also forbidden, one of them Thursday, the day of my accession, and the other Sunday, the day of my father's birth. He held this day in great esteem on this account, and because it was dedicated to the Sun, and also because it was the day on which the Creation began. Therefore it was one of the days on which there was no killing in his dominions.*

(12) I gave a general order that the offices and jāgīrs of my father's servants should remain as they were. Later, the manṣabs (ranks or offices) were increased according to each one's circumstances by not less than 20 per cent. to 300 or 400 per cent. The subsistence money of the aḥadīs was increased by 50 per cent., and I raised the pay of all domestics by 20 per cent. I increased the allowances of all the veiled ladies of my father's harem from 20 per cent. to 100 per cent., according to their condition and relation­ship. By one stroke of the pen I confirmed the subsistence lands* of the holders of aimas (charity lands) within the dominions, who form the army of prayer, according to the deeds in their possession. I gave an order to Mīrān Ṣadr Jahān, who is one of the genuine Sayyids of India, and who for a long time held the high office of ṣadr (ecclesiastical officer) under my father, that he should every day produce before me deserving people (worthy of charity).* I released all criminals who had been confined and imprisoned for a long time in the forts and prisons.*