lifetime, and it is noteworthy that the historian distinguishes the Hindu painters as the best among the hundred famous masters of the age, though he mentions some great artists from Persia.
In this fairy city Akbar's dream of a universal religion grew into definite shape. It was in the Hall of Worship that he sought wearily to elicit truth from the debates of professors. "The unity that had existed among the learned," says Blochmann, "disappeared in the very beginning; abuse took the place of argument, and the plainest rules of etiquette were, even in the presence of the emperor, forgotten. Akbar's doubts, instead of being cleared up, only increased; certain points of the Hanafi law, to which most Sunnis cling, were found to be better established by the dicta of lawyers belonging to the other three sects; and the moral character of the Prophet was next scrutinized and found wanting. Makhdum-al-mulk [the head of the ultra-bigoted orthodox party] wrote a spiteful pamphlet against Shaikh Abd-an-Nabi, the Sadr [or chancellor] of the empire, and the latter retorted by calling Makhdum a fool and cursing him. Abu-l-Fazl, upon whom Akbar from the beginning had fixed as the leader of his party, fanned the quarrels by skilfully shifting the disputes from one point to another." The heated discussions of the learned men whom he gathered on Thursday nights to defend the dogmas of their creeds only inspired him with compassion for the futility of their reasoning and contempt for the narrowness of their grasp. In Akbar's eyes there was truth in all
