submitted in 1581, Kashmir in 1587, Sind in 1592, and Kandahar in 1594. At last he turned his arms against the Mahommedan kings of the Deccan, and wrested from them Berar; but the permanent conquest of the south was reserved for Aurangzeb. If the history of Akbar were confined to this long list of conquests, his name would on their account alone find a high place among those which mankind delights to remember. But it is as a civil administrator that his reputation is cherished in India to the present day. With regard to the land revenue, the essence of his procedure was to fix the amount which the cultivators should pay at one-third of the gross produce, leaving it to their option to pay in money or in kind. The total land revenue received by Akbar amounted to about 16½ millions sterling. Comparing the area of his empire with the corresponding area now under the British, it has been calculated that Akbar, three hundred years ago, obtained 15½ millions where they obtain only 13½ millions--an amount representing not more than one-half the purchasing power of Akbar's 15½ millions. The distinction between _khalsa_ land, or the imperial demesne, and _jagir_ lands, granted revenue free or at quit rent in reward for services, also dates from the time of Akbar. As regards his military system, Akbar invented a sort of feudal organization, by which every tributary raja took his place by the side of his own Mogul nobles. In theory it was an aristocracy based only upon military command; but practically it accomplished the object at which it aimed by incorporating the hereditary chiefships of Rajputana among the mushroom creations of a Mahommedan despotism. Mussulmans and Hindus were alike known only as _mansabdars_ or commanders of so many horse, the highest title being that of _amir_, of which the plural is _umrah_ or _omrah_. The third and last of Akbar's characteristic measures were those connected with religious innovation, about which it is difficult to speak with precision. The necessity of conciliating the proud warriors of Rajputana had taught him toleration from his earliest days. His favourite wife was a Rajput princess, and another wife is said to have been a Christian. Out of four hundred and fifteen of his _mansabdars_ whose names are recorded, as many as fifty-one were Hindus. Starting from the broad ground of general toleration, Akbar was gradually led on by the stimulus of cosmopolitan discussion to question the truth of his inherited faith. The counsels of his friend Abul Fazl, coinciding with that sense of superhuman omnipotence which is bred of despotic power, led him at last to promulgate a new state religion, based upon natural theology, and comprising the best practices of all known creeds. In this strange faith Akbar himself was the prophet, or rather the head of the church. Every morning he worshipped the sun in public, as being the representative of the divine soul that animates the