________________
AKBAR.
211
One man thinks that by keeping his passions in subjection he worships God; and another finds self-discipline in watching over the destinies of a nation. The religion of thousand others consists in clinging to an idea : they are happy in their sloth and unfitness of judging for themselves. But when the time of reflection comes, and men shake off the prejudices of their education, the threads of the web of religious blindness break, and the eye sees the glory of harmoniousness.
But the ray of such wisdom does not light up every house, nor could every heart bear such knowledge. Again, although some are enlightened, many would observe silence from fear of fanatics, who lust for blood, but look like men. And should any one muster sufficient courage, and openly proclaim lis enlightened thoughts, pious simpletons would call him a mad man, and throw him aside as of no account, whilst illstarred wretches would at once think of heresy and atheism, and go about with the intention of killing him.
Whenever, from lucky circumstances, the time arrives that a nation learns to understand how to worship truth, the people will naturally look to their king, on account of the high position which he occupies, and expect him to be their spiritual leader as well : for a king possesses, independent of men, the ray of Divine wisdom, which banishes from his heart everything that is conflicting. A king will therefore sometimes observe the element of harmony in a multitude of
thing is God. Thus God, the Beloved, dwells in man, the lover, and both are one. Brahmin = man ; the idol = God; lamp = thought of God; house = man's heart. The thoughtful man sees everywhere the bright assemblage of God's works.'
The text has taqlide which means to put a collar on one's own neck, to follow another blindly, especially in religious matters. All things which refer to prophetship and revealed religion they (Abulfazl, Hakim Abulfath, &c.] called taqlidiyát, i. e. things against reason, because they put the basis of religion upon reason, not testimony. Besides, there came [during A. H. 983, or A. D. 1575] a great number of Portuguese, from whom they likewise picked up doctrines justifiable by reasoning.' * Badaoni,' ii. p. 281.
P 2
