Tales of Destiny | Page 2

veranda of the caravanserai. The full moon had just risen above a tope of tamarind trees, and its silvern radiance revealed every detail of the scene. A Rajput chief occupied the place of central prominence, cushions arranged for his convenience, on one of which rested his scimitar, the emblem of his soldierly profession. Not far from him, in a half-reclining posture, was a general of the Afghans, also of the bodyguard of the Emperor. A hakeem, or physician, and an astrologer, both in the Moslem style of dress, were seated close together, legs crossed beneath them; while a little apart were two Hindus, as the caste marks on their foreheads showed, a tax-collector from the country and a kotwal, or city magistrate. Just above the steps leading on to the veranda, surrounded by his bales of merchandise, sat a merchant from Bombay, a big and stalwart man, attired in spotless white raiment, on his head a voluminous muslin turban. In striking contrast, squatting on the ground below the steps, at his feet a wooden begging bowl, was a fakir, or religious ascetic, a loin cloth his sole covering, his face bedaubed with ashes, his lean chin resting on his upraised knees while he listened to the dialogue and watched each speaker's face with eyes of keen alertness.
There had been some desultory conversation, which finally resulted in the Rajput chief being begged to relate in detail an experience at which he had previously hinted. The first story led to another story, and the third to yet another, and so on, until each member of the company had contributed to the general entertainment. And these are the tales that were told by the travellers on the veranda of the caravanserai outside the walls of Fathpur-Sikri that moonlight night in the days of the mighty Akbar:

I. THE MAID OF JHALNAGOR
TOLD BY THE RAJPUT CHIEF
Well, since you would have it so, listen to the story of Rukpur Singh, hereditary chief of Jhalnagor, mansabdar of five hundred men, captain of the bodyguard of Akbar the Great, King of Kings, Lord of the Earth.
"This day in the Hall of Assembly, in the presence of the great Padishah himself, we have listened to the arguments of men of diverse faiths. It is well. As Akbar, the Most High, himself has said, all religions are good; each man has the god or gods of his fathers; let there be no obstacle placed against worshipping the divine power in any manner that seemeth fit. That is both wisdom and justice. That is why I, a Hindu, a Rajput, one of the twice born, can serve my lord, the Moslem Emperor Akbar, with loyalty of heart and of sword that no man may question."
At these words the captain of the bodyguard touched the jewelled hilt of his scimitar lying on the cushion by his side. He glanced around, as if to see whether anyone present dared to question the fidelity he had professed. But there was neither movement nor remark among his listeners, and with a disdainful little smile of self-complacency he resumed.
"During to-day's discussion, in the spirit of tolerance that Akbar teaches to all of us, we Rajputs have had to harken to severe upbraiding. We are accused of inhumanity because in our homes a female child may be done away with at birth, lawfully and without dishonour. Be it so; the fact itself I shall not dispute. Nor shall I defend the practice except to point out that a woman more or less in the world does not matter, that the babe suffers no pain and knows no ill, that had she lived it might have been to a life of widowhood--if courage were wanting to choose the suttee--and therefore to long days of shame and sorrow.
"Furthermore, has it to be remembered that the marriage of one of our daughters costs much money. According to the rules of our caste and the customs of our race, the ceremony must be worthy of the parents and of the position they occupy; all of the district must be feasted, and let the expense be grievous as it may it must be borne. To some who are rich the money thus spent is of no account. But to others who are poor yet proud--and all Rajputs are proud--a wedding that is seemly for a daughter of the house may mean poverty and ruin for the father and brothers during twenty years to follow. In certain circumstances this misfortune cannot be thought of. The honour of the race, the very safety of a whole clan, may depend on rigid economy as a provision against danger. So it may be both right and wise for an infant daughter to be put painlessly to her death. Such was the doctrine my father taught me,