, with a talent of selection peculiar to him
and a spirit of inquiry opposed to every (Islamite) principle. Thus a
faith based on some elementary principles traced itself on the mirror
of his heart, and, as the result of all the influences which were
brought to bear on his Majesty, there grew gradually, as the outline
on a stone, the conviction on his heart that there were sensible
men in all religions, and abstemious thinkers and men endowed with
miraculous powers among all nations. If some true knowledge were thus
everywhere to be found, why should truth be confined to one religion,
or to a creed like Islam, which was comparatively new, and scarcely a
thousand years old; why should one sect assert what another denies,
and why should one claim a preference without having superiority
conferred upon itself?"

Near to his palace at Fatehpur Sikri he built an Ibadat Khana, or
Hall of Worship, for the discussion of philosophy and religion. There
he received representatives of all religious sects, Muhammadans,
Brahmans, Jains, Buddhists, Parsis, Jews, and Christians, and listened
attentively to their arguments. He studied deeply religious books,
and had the New Testament translated into Persian. He also invited
Jesuit priests from Goa, and not only allowed them to build a church
at Agra, but even attended a marriage service and interpreted the
words of the sermon to the bride. Badayuni says that "his Majesty
firmly believed in the truth of the Christian religion, and wishing
to spread the doctrines of Jesus, ordered Prince Murad (his son)
to take a few lessons in Christianity by way of auspiciousness." The
Jesuits, however, did not succeed in making Akbar a convert, for when
his religious convictions were at last settled, he proclaimed as the
state religion a kind of eclectic pantheism called Din-i-ilahi, or
"Divine Faith," with himself as the chief interpreter. Dispensing
with all forms of priesthood, he simply recognized One God, the
Maker of the Universe, and himself as God's vicegerent on earth. He
rejected the doctrine of the Resurrection, and accepted that of the
transmigration of souls. The Islamite prayers were abolished, and
others of a more general character were substituted for them. The
ceremonial was largely borrowed from the Hindus.

The "Divine Faith" had no hold on the people, and its influence
ceased with the death of its founder. It is even said that Akbar,
on his death-bed, acknowledged the orthodox Muh