In a word, poetical discussions were the order of the day, and I was constantly in the presence of the Emperor. One day he asked me whether Turkey was larger than India, and I said: "If by Turkey your Majesty means Rum proper, i.e., the province of Siwas,[136] then India is decidedly the larger, but if by Turkey you mean all the lands subject to the ruler of Rum, India is not by a tenth part as large." "I mean the entire Empire," replied Humayun. "Then," I said, "it appears to me, your Majesty, that the seven regions over which Iskender (i.e., Alexander the Great) had dominion, were identical with the present Empire of the Padishah of Turkey. History records the life and the reign of Iskender, but it is not reasonable to suppose that he actually visited and personally ruled these seven regions, for the inhabited world (the fourth part of the present inhabited world) is 180 degrees longitude and from the equator about 60 degrees latitude. Its area, according to astronomical calculations, covers 1,668,670 fersahhes. It is therefore an utter impossibility for any man to visit and govern all these lands in person. Perhaps he only owned a portion of each of these regions (Iklim), in the same way as the Padishah of Turkey does." "But has the ruler of Turkey possessions in all these regions?" asked Humayun. "Yes, certainly," I replied, "the first is Yemen, the second Mecca, the third Egypt, the fourth Aleppo, the fifth Constantinople, the sixth Kaffa, and the seventh Ofen and Vienna.[137] In each of these regions the Padishah of Turkey appoints his Beglerbeg and Kadi, who rule and govern in his name. Moreover, I was told in Gujarat, by the merchants Khodja Bashi and Kara Hasan (God alone knows whether their story is true), that when the Turkish merchants in China desired to insert the name of their Sovereign in the Bairam prayers on Bairamday, they brought the request before the Khakan of China, stating that their Sovereign was Padishah of Mecca, Medina, and the Kibla (Direction of the prayer), and therefore entitled to have his name inserted in the Bairam prayers. The Khakan, although an unbeliever, had insight enough to see the justice of their request, which he granted forthwith; he even went so far as to clothe the Khatib[138] in a robe of honor and to make him ride on an elephant through the city. Ever since that time the name of the Padishah of Turkey has been included in the Bairam prayers, and to whom, I ask, has such honor ever before been vouchsafed?" The Sovereign (Humayun), turning to his nobles, said: "Surely the only man worthy to bear the title of Padishah is the ruler of Turkey, he alone and no one else in all the world."
Another time we were talking about the Khan of the Crimea, and I remarked that he also held his office under the Padishah of Turkey. "But," said Humayun, "if that be so, how, then, has he the right of the Khutbe?" "It is a well-known fact," I replied, "that my Padishah alone has the power to grant the right of Khutbe and of coinage." This statement seemed to satisfy everybody and we prayed together for the welfare of my Sovereign.
One day the Emperor planned a little excursion on horseback to visit the graves of the holy Sheiks of Lahore, and I accompanied him. We visited the graves of Shah Kutbeddin, the Pir of Delhi, of Sheik Nizam Weli, Sheik Ferid Shekr-Ghendj, Mir Khosru Dehlevi, and Mir Husein Dehlevi. When the conversation turned upon the poetical works of Mir Khosru I quoted some of his best poems, and under their influence I conceived a most telling distich. I turned to the Emperor, saying, "It would be presumption on my part to measure my powers against those of Mir Khosru,[139] but he has inspired me, and I would fain recite my couplet before your Majesty." "Let us hear it," said Humayun, and I recited the following:
"Truly great is only he who can be content with his daily bread.
For happier is he than all the kings of the earth."
"By God," cried the monarch, "this is truly sublime!"
It is not so much my object here to make mention of my poetic effusions, but rather to show up Humayun's appreciation of poetry.
On another occasion I called upon Shahin Bey, the keeper of the Imperial Seal, and asked him to use his influence to obtain permission for me to depart. In order not to come empty-handed I brought him two gazels, and begged him urgently to intercede for me. Shahin Bey promised to do his best, and one day he actually brought me the glad news that my petition had been granted, but that I was expected to offer my request formally in verse. The rainy season was now at an end; I wrote to the monarch, enclosing two gazels, which had the desired effect, for I received not only permission to leave, but also presents and letters of safe conduct.
All was ready for the start. Humayun had given audience on Friday evening, when, upon leaving his castle of pleasure, the Muezzin announced the Ezan just as he was descending the staircase. It was his wont, wherever he heard the summons, to bow the knee in holy reverence. He did so now, but unfortunately fell down several steps, and received great injuries to his head and arm. Truly the proverb rightly says, "There is no guarding against fate."
Everything was confusion in the palace, but for two days they kept the matter secret. It was announced to the outer world that the Sovereign was in good health, and alms were distributed amongst the poor. On the third day, however, that was on the Monday, he died of his wounds.[140] Well may the Koran say, "We come from God and to him do we return."