“He had an extraordinary appetite. It is said that, exclusive of water and soup, he consumed daily twenty-two sírs of food. His son 'Abdu-r Rahmán used to sit at table as safarchí (head butler); the superintendent of the kitchen, who was a Muhammadan, was also in attendance, and both watched to see if Abú-l Fazl would eat twice of one and the same dish. If he did, the dish was sent up again the next day. If anything appeared tasteless, Abú-l Fazl gave it to his son to taste, and he to the superintendent, but no word was said about it. When Abú-l Fazl was in the Dakhin, his table luxury exceeded all belief. In an immense tent, 1000 rich dishes were daily served up and distributed among the amírs; and near it another large tent was pitched for all-comers to dine, whether rich or poor, and khichrí was cooked all day, and was served out to any one that applied for it.
“As a writer, Abú-l Fazl stands unrivalled. His style is grand, and is free from the technicalities and flimsy prettiness of other munshís; and the force of his words, the structure of his sentences, the suitableness of his compounds, and the elegance of his periods, are such that it would be difficult for any one to imitate him.”
Other native writers have expressed similar opinions, and Mr.
Blochmann, to whom the above translation is owing, says, “It
would be almost useless to add to this encomium on Abú-l Fazl's
style. 'Abdu-lla, King of Bukhárá, said that he was more afraid
of Abú-l Fazl's pen than of Akbar's arrow. Everywhere in
India he is known as the great munshí. His letters are studied
in all madrasas; and though a beginner may find them difficult
and perplexing, they are perfect models. But a great familiarity,
not only with the Persian language, but also with Abú-l Fazl's
style, is required to make the reading of any of his works a
pleasure. His composition stands unique, and though everywhere
studied, he cannot be, and has not been, imitated.” Yet
attention may be called to the just criticism recorded by Ináyatu-
Abú-l Fazl was author of several works of repute. On his introduction to the Emperor, he presented a Commentary on a Surat of the Kurán, which he called Áyatu-l Kúrsí. But Badáúní does not fail to record that “people said it was written by his father.” The Maktúbátu-l 'Allámí, more commonly called Inshá-í Abú-l Fazl, is a collection of letters written by Abú-l Fazl to kings and chiefs. The Ayár-i Dánish is a translation of the Arabic Kalila o Damna. He was also the author of some smaller and less known works. The greatest of his productions was the Akbar-náma, in two volumes, and the Áín-i Akbarí, which is considered to be its third volume. The Áín, or Institutes, may, however, be regarded as a distinct work. A translation of it by Gladwin was published in the year 1800; but although a very meritorious production for the time, it was imperfect and often incorrect. The first volume of a new translation by Mr. Blochmann, of the Calcutta Madrasa, has just been published. It is a precise and admirable version, and is enriched with numerous notes, which testify to the deep learning and great research of their author. It includes also a series of memoirs of all the nobles and notable persons of Akbar's Court. When the work is complete, the translation will be well worthy to rank with the original. The purely historical part of the Akbar-náma comprises in the first volumes an account of the ancestors of Akbar from Tímúr to Bábar. It has a full history of the reign of Humáyún, of which a few Extracts will appear in the following pages. The history of the reign of Akbar is given in full, year by year, from the accession of the Emperor to the end of the forty-sixth year of the reign, A.D. 1602. Many Extracts have been taken from this part of the work.