therefore the payment being certain and continuous, it would be bad financial policy to abolish the tax. Akbar, admitting that it was a tax on the superstitions of the multitude, and that a Hindu might escape paying it by staying at home, yet argued that as the making of pilgrimages constituted a part of the Hindu religion, and was, in a sense, a Hindu form of rendering homage to the Almighty, it would be wrong to throw the smallest stumbling-block in the way of this manifestation of their submission to that which they regarded as a divine ordinance. He accordingly remitted the tax.
Similarly regarding the jizyá, or capitation tax imposed by Muhammadan sovereigns on those of another faith. This tax had been imposed in the early days of the Muhammadan conquest by the Afghán rulers of India. There was no tax which caused so much bitterness of feeling on the part of those who had to pay it: not one which gave so much opportunity to the display and exercise of human tyranny. The reason why the sovereigns before Akbar failed entirely to gain the sympathies of the children of the soil might be gathered from the history of the proceedings connected with this tax alone. 'When the collector of the Diwán,' writes the author of the Tarikh-í-Fíruz Sháhí, 'asks the Hindus to pay the tax, they should pay it with all humility and submission. And if the collector wishes to spit into their mouths, they should open their mouths without the slightest fear of contamination, so that the collector may do so. ... The object of such humiliation
