position at court. They generally accompanied him in his various expeditions, and whilst they suggested reforms in the land and revenue systems, they were at hand always to give advice and support to the views of the sovereign.
Meanwhile Akbar was preparing, in accordance with the genius of the age, and with the sentiments of the people over whom he ruled, to draw up and promulgate a religious code such as, he thought, would commend itself to the bulk of his people. The chief feature of this code, which he called Dín-í-Iláhí, or 'the Divine faith,' consisted in the acknowledgment of one God, and of Akbar as his Khalífah, or vicegerent on earth. The Islámite prayers were abolished as being too narrow and wanting in comprehension, and in their place were substituted prayers of a more general character, based on those of the Pársís, whilst the ceremonial was borrowed from the Hindus. The new era or date, which was introduced in all the government records, and also in the feasts observed by the Emperor, was exclusively Pársí. Those observances excited little open opposition from the Muhammadans, but the bigoted and hot-headed amongst them did not the less feel hatred towards the man whom they considered the principal adviser of the sovereign. They displayed great jealousy, moreover, regarding the admission of Hindu princes and nobles to high commands in the army and influential places at court. It was little to them that those men, men, like
