In this rebuke, whether it comes chiefly from Bernier or from Aurangzeb, is excellent criticism upon the stereotyped Moslem education, and material enough to cheer the hearts of modern advocates of a closer relation between subjects of instruction and the business of life. The lack of solidarity between the mass of the Moslems of India and the Mogul government, together with the religious indifference of several emperors, prevented the Moslem church there from reaching the full measure of the dignity, influence, and authority of the Moslem Institution in the Ottoman Empire. Humayun’s division of the household into three classes shows that he gave highest rank not to the clergy but to princes of the blood, with nobles and ministers of state and military men. “The holy persons, the great _Musheiks_ (religious men), the respectable _Seids_, the literati, the law officers, the scientific persons, poets, besides other great and respectable men formed the second class.” The orders, or arrows, of nobility show a little more definitely the place of the Moslem learned men, since they are assigned to the tenth order, after the monarch and the princes of the blood and the _Rajahs_. In the palace-city of Fatehpur-Sikri, Akbar built a great hall, the Ibadat-Khana, to which he repaired on holy nights with _Sheiks_, _Seids_, _Ulema_, and nobles. Finding that his followers could not keep the peace when mingled indiscriminately, he assigned one of the four sides of the hall to each group. Here he was accustomed to listen to theological discussions; and it appears that what he heard tended to destroy his respect for the faith of the Prophet, and to predispose his mind toward the eclectic religion which he instituted later. Says Badauni: “The learned doctors used to exercise the sword of their tongues upon each other, and showed great pugnacity and animosity, till the various sects took to calling each other infidels and perverts.” In course of time Akbar obtained a document signed by the principal _Ulema_, to the effect that a just ruler is higher in the eyes of God than a doctor of the law (_Mujtahid_), that Akbar was a just ruler, and that therefore his decrees in matters of religion were binding upon the world. This declaration placed Akbar distinctly above the Moslem church and at least on a level with the prophet Mohammed; and he seems even to have played with the idea that he was himself God. Certainly he hoped to unify all creeds by his “divine faith.” His son and grandson were not much interested in religion, and not at all inclined to assume actively the religious headship of the empire; under them, the Moslem church had to take care of itself. Religious interest appeared again in Aurangzeb, not in any spirit of free inquiry, but in a rigid conformity to the rules of the Sacred Law. From those youthful days when he preferred the meagre life of a saint to the splendors of princely state, down to the long-deferred close