[5] “De Maan der Kennis,” Theologisch-Metaphysisch Drama, Gids, No. 70, 1869.
[6] “Poesie der Woestijn,” Gids, No. 21, 1870. “De Kabbala,” Gids, No. 7, 1870.
[7] “De Wijze van het Hemelsch Rijk en zijne school.”
[8] An obituary notice of Dr. van Limburg-Brouwer (“Ter Nagedachtenis van Mr. P. A. S. van Limburg-Brouwer”) was written by Dr. H. Kern, the Professor of Sanscrit at Leyden, and published in the “Nederlandsche Spectator,” 1873.
The Author’s Preface.
The grand figure of the Emperor Akbar, the ruler of India during the last half of the sixteenth century (1556–1605), for many reasons appeared to me to be of such importance that I could not resist the temptation of making him the chief person in a romantic sketch which I now venture to offer to public notice.
Some readers may desire to be able to distinguish accurately between what is, and what is not historical. For their benefit I give the following explanation. To real history, besides Akbar himself, belong his son Salim, the Wazir Abú-l Fazl, and his brother Faizi, Abdul Kadir Badaoni, Rudolf Aquaviva the Jesuit, and a few others of less note. Parviz belongs to history, but he bore another name. Nandigupta is not a historical personage, but rather the type of a character often met with in the history of India, and especially of Kashmir. Gorakh and his Thugs are also types. Iravati was not a real person, but the image of a Hindu woman as she is often met with in the ancient dramas and legends of India. Many of the sayings and speeches placed in the mouths of the characters in the romance are historical. For reasons which may be easily understood, the events in the narrative are made to deviate slightly from historical truth. In the days of Akbar, for instance, Kashmir was no longer ruled by Hindu Princes, although the people were entirely Indian. Again; the attempt of Salim, concerning which many particulars are given, was not made during an expedition against Kashmir, but against the Dakhin. Faizi was older than Abú-l Fazl, and died before his brother’s murder. Fathpúr lies at a greater distance from Agra than would appear in the following pages. In the characters and acts of the people there are also some slight and unimportant deviations from historical fact.
The attempt has been made to follow the oriental forms, especially in the conversations, so far as was possible without slavish imitation. The poems, which are here and there woven into the narrative, have been translated by me from the originals.
It is scarcely necessary to give here an exact list of the sources which have aided in the composition of this work; nor is there much to impart, on this subject, that would be new to the historian. He knows well that the principal authorities for the life of Akbar, for his institutions and ideas, are the writings of Abú-l Fazl and Abdul Kadir, whence eastern as well as western writers have drawn their information. The reports of the Jesuits of that period, though often prejudiced, yet in many points supplement and illustrate the works of native historians. It is also necessary to add that various modern histories and books of travel have been used.