establish the Mughal Empire in Southern India were less successful. Those efforts began in 1586, but during the first twelve years they were frustrated by the valour and statesmanship of Chánd Bíbí, the Musalmán queen of Ahmadnagar. This celebrated lady skilfully united the usually hostile Abyssinian and Persian settlers in Southern India, together with their armies, and strengthened herself by an alliance with Bijápur and other
Muhammadan States of the south. In 1599, Akbar led his armies in person against the princess; but notwithstanding her assassination by her mutinous troops, Ahmadnagar was not reduced till the reign of Akbar's grandson, Sháh Jahán, in 1636. Akbar subjugated Khándesh, and with this somewhat precarious annexation his conquests in Southern India ceased. He returned to Northern India, perhaps feeling that the conquest of the south was beyond the strength of his young empire.
Akbar's Death.—His last years were embittered by the intrigues of his family, and by the misconduct of his beloved son, Prince Salím, afterwards the Emperor Jahángír. In 1605, he died, and was buried in the noble mausoleum at Sikandra, whose mingled architecture of Buddhist design and Saracenic tracery bears witness to the composite faith of the founder of the Mughal Empire. In 1873, the British Viceroy, Lord Northbrook, presented a cloth of honour to cover the plain marble slab beneath which Akbar lies.
Akbar's New Faith.—Akbar's conciliation of the Hindus, and his interest in their literature and religion, made him many enemies among the .pious Musalmáns. His favourite wife was a Rájput princess; another of his wives is said to have been a Christian. On Fridays (the Sabbath of Islám), he loved to collect professors of many religions around him. He listened impartially to the arguments of the Brahman and the Musalmán, the Zoroastrian, the Jew, the Jesuit, and the sceptic philosopher. The history of his life, the Akbar-námah, records such a conference, in which the Christian priest Redíf disputed with a body of Muhammadan mullás before an assembly of the doctors of all religions, and is allowed to have had the best of the argument. Starting from the broad ground of general toleration, Akbar was gradually led on by free discussion to
