heart, but copied it twice over in his fine calligraphy, and sent the manuscripts, richly adorned, as gifts to Mecca and Medina. Except the pilgrimage, which he dared not risk, lest he should come back to find an occupied throne, he left nothing undone of the whole duty of the Muslim. Even the English merchants of Súrat, who had their own reasons for disliking the Emperor, could only tell Ovington that Aurangzíb was 'a zealous professor' of Islám, 'never neglecting the hours of devotion nor anything which in his sense may denominate him a sincere believer[1] ¹.
The native historians have nothing but praise to bestow upon Aurangzíb's character as a true Muslim. A contemporary historian, who lived some time at Court, and was a favourite with the Emperor, has recorded an elaborate description of the Great Mogul's religious practices[2], which is worth quoting. Its tone, fulsome as it appears, is not more adulatory than Bernier's letter to Colbert of the same period: –
'Be it known to the readers of this work that this humble slave of the Almighty is going to describe in a correct manner the excellent character, the worthy habits, and the refined morals of this most virtuous manarch, Abu-l-Muzaffar Muhyí ad dín Muhammad Aurangzíb 'Álamgír, according as he has witnessed them with his own eyes. The Emperor, a great worshipper of God by natural propensity, is remarkable for his rigid attachment to religion. He is a follower of the doctrines of the Imám Abú Hanífa (may God be pleased with him!) and establishes the five fundamental
