thought like them, constituted the vast majority of his subjects. He noted, further, of many of them, and those the most trustworthy, that though they had apparently much to gain from a worldly point of view by embracing the religion of the court, they hold fast to their own. His reflective mind, therefore, was unwilling from the outset to accept the theory that because he, the conqueror, the ruler, happened to be born a Muhammadan, therefore Muhammadanism was true for all mankind. Gradually his thoughts found words in the utterance: 'Why should I claim to guide men before I myself am guided;' and, as he listened to other doctrines and other creeds, his honest doubts became confirmed, and, noting daily the bitter narrowness of sectarianism, no matter of what form of religion, he became more and more wedded to the principle of toleration for all.
The change did not come all at once. The historian, Badauní, a bigoted Musalmán, who deplored what he considered the backsliding of the great sovereign, wrote: 'From his earliest childhood to his manhood, and from his manhood to old age, his Majesty has passed through the most various phases, and through all sorts of religious practices and sectarian beliefs, and has collected everything which people can find in books, with a talent of selection peculiar to him and a spirit of inquiry opposed to every (Islamite) principle. Thus a faith based on some elementary principles traced itself on the mirror of his heart, and as the result of all the influences which were brought to
