The Subject-Ruler Relationship
In addition to serving as a site for imperial festivals, the Agra Fort also functioned as a seat of justice. Akbar's political theology was in part influenced by the Turco-Mongolian cultural complex, in which the princely educational system of the Timurid dynasty had promoted a close link between the ruler and his subjects.
This miniature (ca. 1630) depicts Babur alongside both Timur and Humayun, illustrating the geneology of the Mughal Emperors, who descended from both Genghis Khan and Tamerlane.
Within the Timurid world, the ruler was directly involved in the governance of his realm and was fairly accessible as a source of justice. Akbar continued this tradition, cultivating intimate power by directly deciding upon juridical cases in the diwan-i-aam or public audience hall of the royal complex. The following passages from the Akbarnama by Abul Fazl document the emperor's administration of justice from his seat in Agra. The first passage also hints at the intimate relationship Akbar had with his subjects, which bolstered his image as a divine figure.
1. "When H.M. was perfectly recovered he proceeded on 11 Bahman, Divine month, corresponding to Friday 6 Jamada-al-akhira, 21 January, 1564, to Agra the capital...When the shadow of his light-nourishing umbrella cast its rays on the territory of Agra, mankind received fresh life and hastened to the acme of devotion, and had the bliss of going forth to welcome him. They scattered gifts among his followers, and offered thanks-givings for the Divine boon of his safety. H.M. on the 20th Bahman, Divine month, corresponding to Sunday 15 Jamada-al-akhira, alighted at the palace. He busied himself in the administration of justice, and made fitting regulations for the founding of empire and the cherishing of subjects. The talented of the seven climes at the auspicious glance of the Shahinshah emerged from their retirements and took part in active life and became constituents of increasing dominion. The evil received their punishment and hastened to the hiding of annihilation. The world was cleansed of the rubbish of the immoderate and enjoyed the equability of spring," (Ch.L).
2. "In fine, after traversing various stages he arrived at Agra on the 31st Ardibihisht, Divine month, corresponding to Wednesday 24 Zi-l-q'ada, 11 May 1569, and alighted in the centre of the citadel in the Bangali-Mahal which had been newly constructed. The gates of justice and graciousness were thrown open for mankind,"(Ch. LXVIII).
Abul Fazl also writes in the Ayeen Akberi: "[Akbar] frequently appears at a window which opens into the dowlet-khaneh; and from thence he receives petitions, without the intervention of any person, and tries and decides upon them" (162). This tradition of the direct administration of justice extended into Jahangir's reign when he hung the Chain of Justice from the Shah Tower of the Agra Fort so that those who experienced inequity could ring the bell to raise awareness of their condition (Jahangirnama, 22).
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