“Amongst some people it is customary to choose a name from among those that begin with the same letter which is found at the commencement or termination of the name of the planet in whose hour the child is born. In order to ascertain this, it is requisite to consult the horoscope of nativity[141].” The planets, seven in number,—namely, the Sun, Venus, Mercury, the Moon, Saturn, Jupiter, and Mars, are supposed to preside over the twenty-four hours of the day and night, and to exert many favourable and unfavourable influences on the human race. With what anxiety must the great magician Akbar have consulted the horoscope, to ascertain under the reign of what particular planet his son was born! With what care he must have cast his nativity, and thereby predicted his future destiny!
The ladies of the zenāna were not only followers of the prophet, but Rajpūtnees were admitted, Akbar considering it good policy to marry the daughter of a subjugated Hindoo prince. Beauty, also, was and is sufficient to give the possessor a chance of gaining the rank of Begam. I went over the zenāna with much interest, and thought of the innumerable ceremonies that must have been observed within its walls.
Particular rites take place on the fortieth day after the birth of a child, which is esteemed an important festival; the mother is then allowed to touch the kurān, and enter the masjid. In fancy, I beheld the Jodh Bā’ī taken out into the air, with the “child of the pilgrimage” in her arms, that she might count a few stars; after which, according to Muhammadan custom, her attendants would shoot off two arrows into the air.
With what care the Emperor must have selected verses from the kurān, to engrave in the Arabic character upon tablets, called tawīzī; destined to adorn the person of the infant prince, and to guard him as a spell! These tablets, which are of gold or silver, are strung on a long cord of gold thread, and suspended over one shoulder of a child, crossing his body, and hanging down on the other side below the hip.
The pachīsī-board gives one a glimpse of the manner in which the great Akbar spent his time amongst his lady-loves; the pachīsī-board is in an open court of the zenāna; the squares of the board are formed of coloured marbles, and on so large a scale, that women were used as counters. Imagine the great Akbar playing at pachīsī with eight cowries, and sixteen ladies of the zenāna squatting down on the squares of the board as counters! Jīta rako Akbar!
The game is played with eight cowries, or with three long narrow dice, and so named from the highest throw, which is twenty-five. The shape of the board is a cross, covered with squares, alternately of a different colour. The natives have them made of red and purple cloth, which can be folded up, and easily carried about; they are passionately fond of this game, and play it at the Dewālī. The counters are sixteen in number, in sets of four, each set of a different colour.
Adjoining the temple of the magician is the anannās-i-ghur, built in the shape of a pine-apple (anannās), as the natives aver.
The taksāl (the mint) is at this place; in it rupees were first coined; unlike the circular rupees of the present day, those coined by Akbar are square; he also coined square gold mohurs, and eight ānā pieces of the same form. The square rupee, if without a blemish, is reckoned of great value; it is used in conjuring the truth out of thieves, who are much afraid of it, and often confess the truth from a belief in its virtue.
If a rich native can obtain one of Akbar’s rupees, or, what is better, an akbārābādee gold mohur, he puts it away with his hoard of riches, firmly believing that by its virtue robbers will be prevented from discovering his gold. There is an old saying, “To get possession of the wealth without disturbing the snake that guards it[142].” The square rupee appears to act chaukidār as well as the snake. An akbārābādee rupee and an eight ānā piece were procured at Sicri, and added to my museum. The mint has been dug up in every direction by treasure-hunters.
In the plate entitled “[Superstitions of the Natives],” No. 5 represents the rupee, and No. 4 the eight ānā piece; No. 7 is an akbārābādee gold mohur, which I purchased at Allahabad. The manner in which these coins are used for the detection of theft has been fully explained in the “Trial by Rice,” [page 40].