These days, the painting lives at the Brooklyn Museum in New York — it joined the collection back in 1994, given by the Asian Art Council in memory of Stanley J. Love. What happened to it before that isn't something the museum has spelled out publicly, and honestly, that's not unusual for a piece this old. Paintings like this one tend to drift through private collectors and dealers for generations before they finally settle somewhere permanent.
There's something worth pausing on here, though. This was made for a Mughal court audience who would've instantly recognized every face in it ,Akbar, Jahangir, Shah Jahan, all of it would've meant something political and immediate to them. Now it hangs in a museum on the other side of the world, mostly seen by people who are meeting this history for the very first time.
Chitarman's folio of Akbar, Jahangir, and Shah Jahan with their ministers and Prince Dara Shikoh sits in that odd category of Mughal painting where a group portrait is really a piece of political theater. It looks serene enough at first glance, but underneath that calm surface is a fairly deliberate argument about who deserved to rule. The work was likely painted somewhere between 1630 and 1640, right when Shah Jahan's imperial workshop was producing some of its most polished output, and it's credited to Chitarman I — a painter active from around 1627 to 1670, worth distinguishing from a later, lesser-known artist of the same name who worked in the following century. What's interesting about Chitarman's moment in court art is the shift happening around him: Jahangir had spent his reign commissioning naturalist studies of plants and animals, and under Shah Jahan the workshop moved toward something stiffer and more formal — portraiture built for legitimacy rather than curiosity. This painting is a good example of that turn.
As for how it's actually laid out, there's a kind of architectural logic to it. Three golden thrones sit on a raised terrace, the carpet beneath them indigo blue and worked over with gold floral patterning, and a carved marble balustrade marks off this upper space from the court below. Akbar takes the center throne — the obvious focal point — with Jahangir and Shah Jahan seated on either side of him. Dara Shikoh stands just beside his father, and two ministers wait lower down, keeping the kind of distance courtly etiquette would have demanded. None of that placement feels accidental. Height and proximity to the emperor map almost exactly onto rank, which is fairly typical of how Mughal painters used space to communicate hierarchy without needing to write a word of it.
Chitarman doesn't lean on shadow to build drama the way, say, a Caravaggio might. Instead he uses light — each emperor is crowned with a golden halo, a motif Mughal painters had picked up from European devotional prints brought to court by Jesuit missionaries and then reworked to mean something local: farr-i izadi, the divine glow a just ruler was thought to carry. Gold leaf shows up everywhere — the thrones, the sword hilts, the parasol poles — but the real center of gravity in the composition is a hunting falcon, handed from Akbar directly to Shah Jahan. That gesture, small as it is, does most of the painting's political work. Jahangir sits right there holding a falcon of his own, and still the transfer of authority skips over him entirely.
And then there's the matter of time, which the painting simply ignores. Akbar had already been dead for a decade when Dara Shikoh was born, so this meeting could never have taken place. That fiction wasn't a mistake — it was the point. Staging Jahangir peacefully alongside his father glosses over the rebellion Shah Jahan had actually led against him years earlier, and placing Dara Shikoh at his father's side was a public announcement of who was meant to inherit the throne. In the end, Chitarman is pulling together Persian compositional restraint, Indian portrait realism, and a borrowed European symbol of divine light, and using all three to build something closer to propaganda than documentation — an image of dynastic harmony that the actual war of succession would tear apart not long after.
The author of the composition deliberately creates a grandiose historical myth by ignoring the real timeline of events. It may be because Akbar died before Dara Shikoh was born; thus, this gathering of people can only be a figment of imagination that portrays a continuous royal lineage regardless of internal family disputes. Therefore, the depiction of transferring the falcon from Akbar to Shah Jahan, bypassing Jahangir, is an accurate reflection of the divine right of governance, which the author wanted to instil in the audience. The use of brilliant halos around the rulers’ heads as an element of the farr-i izadi (radiance) concept, paired with the general accuracy of the painting, creates an exquisite blend of Indian, European, and Persian artistic techniques.
