The Capacity of the Mughal Aesthetic
However, as revealed by its decorative Mughal motifs, the Agra Fort does not function solely on a level of defense and utility. The Delhi gate, for instance, is flanked by two bastions embellished with white marble inlay and colored frescoes. Some of these illustrations depict unorthodox scenes of elephants, birds, and dragons, perhaps a result of the influence of the Hindu cosmology upon traditional forms of Islamic architecture. In many ways, this unique architectural element reflects Akbar's own political theology, an amalgam of both Hindu and Islamic theories of kingship. Furthermore, the interior of the fort is heavily ornamented with decorative reliefs, carvings, columns, screens, and aiwans.
The cultivation of the Mughal aesthetic in this planned space served a particular function: it effectively showcased the splendor and refinement of the Mughal court, dispelling any doubt as to the legitimacy of Akbar's rule. The grand Delhi gate, for instance, would likely have instilled fear or amazement in and among both the conquered population and regional competitors. Furthermore, the interior of the fort provided a space for diplomatic proceedings, and Akbar would often receive nobles and princes who were obliged to pay him homage. The ornate adornment of the impenetrable fortress can thus be read as a political statement regarding the supremacy and might of the Mughal Empire, successfully discouraging any individuals who aspired to challenge the imperial system.
Moreover, the intricacy and scale of design may have been interpreted as a symbol of divine providence, confirming Akbar's godly status. This monumental implication of stability and imperial well-being is thus directly tied to the body of the emperor. The Agra fort provided Akbar with a method of promoting and legitimating his political theology through grand exhibitions of affluence. Among these exhibitions is the imperial festival, which allowed the emperor to cultivate intimate power over his subjects and to further implement his din-e ilahi religion.
A description of one such festival, held at the Agra Fort, is provided by Abul Fazl in the Akbarnama: "On the night of Saturday, 28th Shawāl 1013, 11th March, 1605, after the passing of 4 hours, 40 minutes, the world-warming sun illuminated the magic-house of Mars (Bahram) and the 50th year of the reign of the world's Khaqan commenced. The palace was decorated according to the yearly custom and the gates of joy and pleasure remained open till the sun had attained its degree of exaltation, and here were festivities. The officers presented their offerings and the world attained its desires by the justice and liberality of the sovereign," (Ch. CLV).
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