of the country. When completed, this scheme exhibited an amount of general and particular information concerning the empire which was probably never before collected concerning any country in the world. The nominal revenue of the empire to be collected according to this scheme was diminished, but the amount actually realized was generally increased. The papers, comprehending the whole system of revenue with the emperor's instructions for carrying it into effect, have been preserved and translated into English.* They show the state of India as it was under one of its most enlightened sovereigns nearly three centuries ago.

The changes Acber introduced into the army, were also great and important. The Mohammedan armies in India consisted of a class of nobles called Omras, with a specified number of men under each class. For the support of these troops, the revenues of a certain district were assigned to each chief, which he generally leased for an annual sum to some Hindu banker. Each omra was required to support in a state ready for service the specified number of troops, who were all paid by him, as well as under his command. These omras were the nobles of the empire, and having the army so much under their command, they often stirred up insurrections and revolutions, and sometimes deposed and set up emperors. Acber changed the manner of their support, making them dependent directly upon the royal treasury. The pay of a trooper, if a Persian, or from any country west of the Indus, including his horse, was 25 rupees per month; if he was a native of India, 20 rupees per month. The pay of common soldiers varied from 3 to 6 rupees per month. A rupee is about 47 cents.

It was the custom of the emperors to leave their capital as soon as the rainy season had closed, and spend 7 or 8 months in their travelling cantonments. These were fitted up with regal splendor and resembled a large city more than a camp. They moved about from one province to another, as pleasure, or business, or health inclined them. They often went to Cashmere and spent the hot months in the delightful climate and beautiful scenery of that celebrated valley. The following is a description of Acber's cantonment:-"His camp equipage consisted of

* “ Ayeeni Acberi," or Institutes of Acber, translated by Mr. W. Gladwin.

tents and portable houses in an inclosure formed by a high wall of canvas screens, and containing great halls for public receptions, apartments for feasting, galleries for exercise, and chambers for retirement; all framed of the most costly materials, and adapted to the most luxurious enjoyment. The inclosure was 1530 yards square. The tents and walls were of various colors and pattern within, but all red on the outside and covered with gilded globes and pinnacles, forming a sort of castle in the midst of the camp. The camp itself showed like a beautiful city of tents of many colors, disposed in streets without the least disorder, covering a space about 5 miles across, and affording a glorious spectacle when seen at once from a height." *

The following extract from the same author gives a view of Acber's splendor on particular occasions :-"The greatest displays of Acber's grandeur were at the vernal equinox and on his birthday. They lasted for several days, during which there was a general fair and many processions and other pompous shows. The emperor's usual place was in a rich tent in the midst of awnings to keep off the sun. At least 2 acres were thus spread with silk and gold carpets and hangings, as rich as velvet embroidered with gold, pearls, and precious stones could make them. The nobility had similar pavilions where they received visits from each other, and sometimes from the emperor. Dresses, jewels, horses, and elephants were bestowed upon the nobles. The emperor was weighed in golden scales against gold, silver, perfumes, and other substances in succession, which were distributed among the spectators. Almonds and other fruits of gold and silver, were scattered by the emperor's own hand, and eagerly caught by the courtiers. On the great day of each festival the emperor was seated on his throne in a noble palace, surrounded by his nobles wearing high heron plumes, and sparkling with diamonds like the firmament. Many hundred elephants passed before him in companies, all most richly adorned, and the leading elephant of each company with gold plates on his head and breast set with rubies and emeralds. Trains of caparisoned horses followed, and after them rhinoceroses, lions, tigers, panthers, hunting leopards, hounds, and

* Elphinstone, p. 481.

hawks, the whole concluding with an innumerable host of cavalry glittering with cloth of gold."

One of Acber's favorite residences was Futtypoor, which was abandoned soon after his death, 250 years ago. Bishop Heber visited it in 1826, and says that "the approach to the city is striking, being surrounded with a high stone wall with battlements, and round towers, that within he found marble palaces, serais, mosques, mausoleums, etc., some of them in ruins, some partially dilapidated, and some in a state of good preservation.' The Bishop closes saying, "Futtypoor is one of the most interesting places I have seen in India."

These accounts give us a view of oriental courts and camps, and of the state of civilization in India at that time. Acber was yet more remarkable for his religious opinions and practices. In the early part of his life he showed the sincerity of his religious profession by going on pilgrimage to the tombs of reputed saints, and at one time he avowed his intention of going on pilgrimage to Mecca. But he afterwards became sceptical in respect to the Koran and avowed deistical sentiments. He had also several learned men at his court, who were originally Mohammedans, but became sceptical in their principles. Some of these learned men became well versed in Sanscrit literature, and translated some of the Hindu sacred books into the Persian language. Acber though he became sceptical in respect to the Koran, did not at once become indifferent to all religion. He showed a great desire to become acquainted with the different systems of faith in the world, and he sent letters to Goa for Roman Catholic priests to come to Agra. Accordingly 3 priests proceeded to Agra and remained there for considerable time. These missionaries held several public discussions with the muftis and brahmins before the emperor, each party stating and vindicating his own system. The Romish missionaries were much pleased with the emperor's apparent sincerity, and in their letters and journals expressed the hope that he would soon profess his faith in Christianity. But when his curiosity had been gratified, he became more indifferent to the subject, and becoming discouraged they returned to Goa.

Some years afterwards, Acber again wrote to Goa for missionaries and another deputation proceeded to Agra. Their

reception and treatment were at first very gratifying. They had several conferences with the emperor, and also public discussions with the muftis and brahmins. But it was not long before they thought they saw reasons for believing that he had no sincere desire to embrace Christianity, and no higher motives than curiosity and amusement in the inquiries he made concerning its history, doctrines, rites, etc. So the missionaries returned to Goa. About four years after their return, Acber again wrote to Goa, “with so many promises and kind expressions that the governor could not refuse to gratify him a third time." This mission proceeded to Lahore where the emperor with his court was then residing. He received them with great respect and manifested so much sincerity in his inquiries, and gave such earnest attention to their statements and instructions, that they were encouraged to hope for his conversion to their church. But on further acquaintance with his principles and practices, especially when they saw the homage he paid to the sun, and the reverence which he encouraged the people to pay to himself, and which appeared to them to partake of religious homage, they became discouraged and requested permission to return to Goa.

The religion of Acber appears to have been deism, and such was the religion of his most intimate friends. He was fond of the society of learned men, and had many such from different countries and of different systems of religious faith residing at his court. It was his custom to assemble them all every Friday to discuss subjects of religion and philosophy. In these discussions he took great delight, and often took an active part in them. The Dabistan, a Persian work on the different systems of religion in Asia, contains specimens of the discussions in these assemblies. One of them (probably only an imaginary or pretended one, but showing what they generally were,) is a Dialogue between a brahmin, a Mohammedan, a Zoroastrian, a Jew, a Christian, and a philosopher, in which the professor and advocate of each religion states his system and the arguments for it. These dialogues or discussions were generally closed by some one, who in the character of a philosopher, avowed deistical sentiments, who recommended a system of religion founded on the light of nature, on reason and virtue, and whose opinions. and arguments were supposed to have the approbation of the

emperor. The Acber Nameh contains an account of a discussion of this nature. The parties were a Romish priest by the name of Redif, and a number of Mohammedan moolahs, and it was carried on before the emperor and a large assembly of learned men of different religions. In this debate the priest has the advantage in temper and argument. The debate or discussion was closed by the emperor, who reproved the moolahs for their angry temper and bigotry, and declared his own belief to be that God could be most acceptably worshipped by following our own reason and what we can learn concerning him from his works, and not by taking our creed from any of the pretended revelations. Such discussions show the sentiments of Acber, and also the state of religious parties at his court. The toleration and protection which all religious denominations enjoyed in Acber's reign increased his general popularity and the prosperity of the empire, though by pursuing this course, he gave great offence to devout and bigoted Mohammedans. But of the influence of this class he had no fear, and for their opinions he had no respect. Acber died in 1605. His reign was the longest, and he must be reckoned the greatest of all the Mohammedan sovereigns of India; and he was probably the most powerful monarch at that time in the world.*

JEHANGHEER, A.D. 1605.

Acber reigned for 51 years, and was succeeded by his son

* Acber was buried at Secundra, and his tomb or mausoleum is among the most remarkable structures in India. Bishop Heber calls it "magnificent," and says, "it is the most splendid building in its way which I had yet seen in India. It stands in an area of about 40 English acres, inclosed by an embattled wall with octagonal towers at the angles, surmounted by open pavilions, and 4 very noble gateways of red granite, the principal of which is inlaid with white marble, and has 4 high marble minarets. The space within is planted with trees, and divided into green alleys, leading to the central building, which is a sort of solid pyramid, surrounded externally with cloisters, galleries, and domes, diminishing gradually on ascending it, till it ends in a square platform of white marble, carved with a delicacy and beauty which do full justice to the material, and to the graceful form of Arabic characters which form its chief ornament. At the bottom of the building, in a small but very lofty vault, is the real tomb of this great monarch, plain and unadorned, but also of white marble." - Heber's Journal, Vol. I. p. 473.