and the whole body of doctors and lawyers bound themselves to abide by Akbar's decrees in religious matters.'
'The document,' writes Abulfazl in the Akbarnámah, 'brought about excellent results: (1) the Court became a gathering-place of the sages and learned of all creeds; the good doctrines of all religious systems were recognised, and their defects were not allowed to obscure their good features; (2) perfect toleration, or peace with all, was established; and (3) the perverse and evil-minded were covered with shame on seeing the disinterested motives of his Majesty, and thus stood in the pillory of disgrace.' It has to be admitted that two of the Muhammadan sectaries who had been the leaders of the party which inclined to persecution, signed the document most unwillingly, but sign they did. Abulfazl's father, on the other hand, who had exhausted all the intricacies of the creed of Islám, and the dogmas of its several sects, signed it willingly, adding to his signature that he had for years been anxiously looking forward to the realisation of the progressive movement.
The signature of this document was a turning-point in the life and reign of Akbar. For the first time he was free. He could give currency and force to his ideas of toleration and of respect for conscience. He could now bring the Hindu, the Pársí, the Christian, into his councils. He could attempt to put into execution the design he had long meditated of making the interests of the indigenous princes the
