In this dominion-adorning time and auspicious epoch, when a cycle* (qarn) of the victorious session on the throne of sovereignty has elapsed, and the garden of fortune has begun* to smile, a world-obeyed firmān was issued (received a ray of exaltation) to the effect that the governors of the imperial dominions, and the other officers of state and of finance who, in accordance with their degrees and positions, are recipients of the royal favours, should know as follows:—
“Whereas the totality of H.M.'s lofty intellect is engaged in contriving that all sorts and conditions of men—who are fearfully and wonderfully made—may pass their precious days—which cannot be exchanged or replaced,—in cheerfulness and content, and in the shadow of happiness and hope, and in ways well-pleasing to God, and that they may withdraw the neck of submission from the collar of formalism (taqlīd) which all the teachers of religion and leaders of faith have struck at with the hand of denunciation, but which in all religions displays with effrontery its baseness and deformity; and that they may exercise themselves in gathering the materials of inquiry and not stay their foot in the paths of propositions (masālīk-i-matālib), without the guidance of proof, nor, while in the streets of their sentiments (mashāri'-i-maqāṣid), enter upon minute subtleties without the light of reason. Our mark-hitting mind (ẓamīr-i-sābat paẕīr) is ever paying full regard to the truths of science, and the minutiæ of wisdom, and through the Divine favour and guidance has from its lofty beginning been enriched and replenished by inspirations and visitations, and owing to beauteous mysteries and purity of intention has been endowed and blessed with the insignia of the past and of the future. In the course of such researches our eye fell upon the almanacs in common use among the people of India,* and which in their language are called patra.
We found in these almanacs (aurāq-i-kulpatra)* that they have calculated the beginning of the lunar month from the opposition (of sun and moon) that is, from the season of advancing darkness! In the Hindi language this is called Kishnpacc.* So those darkened ones, out of pure formalism, ignorance, and excessive eccentricity and error, have based their month upon darkness! In addition to the fact that the folly of this empty and baseless arrangement is too clear for argument, it has been reported to us by orthodox religious teachers of this people, and has been shown by them from their old authoritative books, that in the time of the ancients the lunar month began with the lighting up of the side of the moon which is towards us, and which is called in their tongue Shuklpacc; and that this rational practice ceased from the time of Bikramājīt, on account of the prevalence of the heterodox and of the disorder and confusion which then existed. The propriety of making the first of the month coincide with the beginning of the emergence of light is one of the clearest first principles. Accordingly, an order has been promulgated that astrologers, almanac-makers, and casters of horoscopes, throughout our territories, shall base their calendars on the pure method of the Shuklpacc. As a precautionary measure, and in order to make things simple and easy, a calendar was prepared and sealed with the sacred seal, and was sent by us so that they might take it as a model.
Meanwhile the great officers of the Court have represented to us as follows: 'It is not hidden from the inspired mind, that the object of establishing an era is that the seasons of affairs and events may be known with ease, and no one have any occasion for alteration. Suppose, for example, some one makes a contract, or takes a farm or a loan, and the period of execution be 4 years, 4 months; unless the exact date of the beginning be known, it will be difficult, or rather, impossible to determine the date of completion. It is evident, too, that whenever an era has prevailed for a long time, the establishment of a new one opens the gates of ease and prosperity for all mankind. And it is known to students of history that, from the beginning up to the present day, it has been the glory of great princes and of pillars of wisdom to renew, by means of their own exertions, the foundation which has been handed down to them, and so to liberate business-men from the perplexity of difficulties. At present the Hijra* Era, which begins with a day of joy to foes, and of grief to friends, has nearly reached one thousand years, and the Indian Era (Tārīkh-i-Hind) has exceeded 1500 years. Similarly, the Eras of Iskandar and Yazdijird* have exceeded thousands and hundreds of years. All this is set down in almanacs. The writing and speaking of such eras in conversation and in business is very difficult for men of the world, and especially so for the commonalty who are the centre of business. It is also apparent that, within the imperial dominions, divers eras are followed by the people of India. For example, in Bengal the era dates from the beginning of the rule of Lachman Sen,* from which date till now 465 years have elapsed. In Gujarat and the Deccan the Sālbāhan era prevails, of which this is the 1506th year. In Mālwa and Delhi, etc., the era of Bikramājīt is current, of which there have now been 1641 years. In Nagarkot the era is counted from the beginning of the rule of whoever may hold the Fort.
The nature and dignity of each era are known to those conversant with history, and it is notorious that the beginning of no one of the Indian eras springs from the foundation of a great event. If out of general benevolence and comprehensive kindness a new era be established, such as will be at once convenient for the people, and subversive of the discrepant Indian eras, assuredly the benefits and beauties thereof will redound to your Majesty's present and future glory. In the authoritative books of the current tables, such as the Zīc Ilkhānī, and the new Gurgānī tables, it appears that eras were framed upon some great event such as the appearance of an established religion, or the acquisition of a great kingdom. God be praised! During this mighty sovereignty there have been in the visible world so many great events and shining actions, such as the subjugation of great cities, and the complete capture of impregnable forts and other victories, and Divine aids, any one of which was fit to be made the foundation of an era. But if your Majesty directs that the new era commence from the day of your seating yourself on the throne of sovereignty, which was one of God's great gifts and never-ending boons, and from which auspicious day this is the twenty-ninth solar, and the thirtieth lunar year, assuredly such a good deed will be at once a mark of thanksgiving and a fulfilment of the wishes of mankind. Moreover, there is not involved in this good deed any breach of the respect due to the glory of the Hijra era—which comes from the day when His Majesty, the best of men, migrated from Mecca to Medina on account of the predominance of foes. This is the supposition of worthless persons infirm of nature, and of mean understanding. Accordingly, in the time of Malik Shāh, though at that time the the Hijra era was not so old as it is now, nor were matters so complicated as at present, the Jalālī era was introduced for the sake of convenience, so that a multitude who were in practical matters* brought into difficulty, might by this means escape from their distress. It appears everywhere in the almanacs of the lands of Islām, such as Arabia, Turkey, Transoxania, Khurāsān, Īrāq, &c., and is used in the bonds of legal experts and by borrowers of every age.”
The repeated representations of this body of men, and a regard for their petitions, prevailed and were accepted, and an order was issued that the New Year, which followed close on the year of the accession, should be made the foundation of the Divine Era, and that the gates of joy and comfort should be opened. From the mine of wisdom there issued an order worthy to be obeyed, that compilers should in the almanacs current in Islāmic countries, and in which they enter the Arabic, Rūmī, Persian and Jalāli eras, enter this new era as a supplement to them, and so open the gates of prosperity. Also that in the almanacs of India they (almanac writers) should enter this new era instead of their discordant eras, especially of the Bikramājīt era which was founded upon deception* (talbīs), and that they do away with their various eras. And whereas in the almanacs current in India the years were solar, and the months lunar, we ordered that the months of the new era should be solar.
And whereas the sages of religions and sects have set apart certain days of the months and years, for the purposes of thanksgiving, in accordance with celestial phenomena and spiritual stations, and for the enjoyment of all mankind—which is the motive for so many charities and good works—and have given them the name of Festivals (I'yād). And have in those days of joy established thanksgiving, and have made good ordinances for the payment of the rites of submission and humility to God Almighty—which is the highest kind of devotion and obedience,—and whereas the rich and poor, the great and small, have to the extent of their ability spread the tables of abundance and opened the gates of joy and success for the afflicted and distressed among their contempories (the brethren of the age and the children of the time), and have shown them various kindnesses, (it is ordered) for these reasons that certain great festivals, a list of which is appended to this proclamation, and which have been current in countries for several thousand years, and especially have been for the last thousand years observed by just princes and righteous philosophers, and which have in this country for some causes fallen from their splendour, be made current for the sake of soliciting the Divine favour and of following in the footsteps of the ancients of those happy times. It is proper that in all our dominions they be fully observed in cities, towns and villages. Strict attention must be paid to this, and not the slightest neglect take place. The list* of the festivals is as follows:—
1. The days of the New Year.
2. 19th Farwardīn Divine month.
3. 3rd Ardibihisht Divine month.
4. 6th Khurdād Divine month.
5. 13th Tīr Divine month.
6. 7th Murdād Divine month.
7. 4th Shahriyūr Divine month.
8. 16th Mihr Divine month.
9. 10th Ābān Divine month.
10. 9th Āẕār Divine month.
11. 8th, 15th and 23rd Dai Divine month.
12. 2nd Bahman Divine month.
13. 5th Isfandarmaẕ Divine month.
Written in accordance with an order which must be obeyed.