trol, civil and military, subject to the instructions of the Emperor. Under these governments there were Judicial Tribunals, a Military Department, and an organized Police. Justice was administered by a Court composed of an officer named Mir-i-Adl (Lord Justice) and a Cazi. The latter conducted the trial and stated the law, the other passed judgment. In cases of a serious nature the proceedings of the Bench were to be sent to the Emperor, and his confirmation of the sentence was to be received. Capital punishment was not to be accompanied by mutilation or any other form of cruelty. And in all legal causes between Hindus a Brahmin was to be the Judge." Among other good acts Akbar discouraged sati, or the burning of widows, appointing inspectors to enquire into each case, and to secure at least that no woman should be burnt with her husband on the funeral pile unless willingly. On one occasion it came to the Emperor's knowledge that a son was insisting on his mother's performing sati when she herself shrunk from it. Akbar feared that messengers might arrive too late to prevent the deed, so he himself rode with all speed to the place and succeeded in saving the life of the victim. The tolerance of Akbar has often been dwelt on by historians; he kept it up "without prejudice or partiality throughout his reign, even though it involved him in enmity with the bigoted members of his own creed." Among the eminent men who lived in his reign, Abul Fazl, the author of "Ain-i-Akbari," and his brother Faizi may be mentioned. Faizi was the first Mussulman who diligently studied Hindu literature and science. Under the direction of the Emperor he conducted a systematic enquiry into every branch of the knowledge of the Brahmins. He translated several Hindu books of Medicine and Astronomy, besides Sanskrit works in Poetry and Philosophy; he also made a version of the Biji Ganita and Lilavati of Bhascara Acharya, the best Hindu books on Algebra and Arithmetic. Akbar likewise, by the help of other learned men, superintended translations from the Sanskrit of the Vedas, and the great historical and heroic poems the Maha Bharata and the Ramayana. Nor were his acquisitions of this nature confined to Sanskrit. He prevailed on a Christian priest, learned in science and history, to educate youths so as to enable them to translate Greek literature into Persian. Akbar often held religious and philosophical discussions and conferences with the learned men of his Court. He used openly to say in their presence, "My sole object, oh! wise Mullahs, is to ascertain truth, to find out and disclose the principles of genuine religion, and to trace it to its divine origin. Take care, therefore, that through the influence of your human passions you are not induced to conceal the truth. Say nothing contrary to the Almighty decrees. If you do, you are responsible before God for the consequence of your impiety." The latter part of Akbar's reign was troubled by the refractory conduct of his eldest son Prince Selim, afterwards the Emperor Jehangir, who even instigated the murder of the excellent minister Abul Fazl. The intelligence of this murder deeply affected Akbar, "and his affliction was rendered still more grievous by the death of his two sons Morad and Darriyal, as well as by the death of his aged mother. These calamities pressed heavily on his mind; before long he became ill, and his illness proved fatal. He expired on October 13th, 1605, at the age of 63, having ruled for 50 years. "When the Emperor Akbar died, HINDU DOMESTIC REFORM. THE following remarks are directed towards pointing out the greatest hindrances to social progress in Hindu society. We have heard and read much of the happiness to be met with in an English home, and have often repined in secret that the Indian home was not such a place where harmony for the greater part reigned supreme. Such a home might serve as a model, to be copied according to the requirements of the nation. The ancient history and tradition of India also cannot fail to furnish ample materials for this purpose. It is generally true that the civilization and prosperity of a nation is in proportion to the efficiency of the family system of the people, and that as the members of the family deteriorate so does the society of the place in general. The government of a family thus considered is nothing more than a miniature form of the government of the country. A nation, again, is seldom civilized and prosperous which is governed by an ignorant and self-willed ruler, assisted by equally disqualified administrators; and in the same manner the inmates of a house seldom possess that high virtue, piety, humility, strength of character, refinement and wisdom, which are all needed in a citizen, if the head of the family be wanting in these qualities. Presuming, then, the head of a Hindu family to be an educated man free from the domination of an aged father or mother of the orthodox type, and possessing most of these qualities, yet we can hardly suppose our ideas of a well-governed home realized under his authority. The reason is obvious, for he possesses a wife who, not having received even the most elementary educa tion, has no sympathy with his exalted notions, and by continuous attrition with such an associate it is no wonder if he in time forgets his duties and is reduced to her own level. The influence of women in stimulating the development of the higher faculties of men and in the formation of their character is well described by Mr. J. S. Mill in his Essay on the subjection of women, where he shows how men deteriorate in the company of wives their inferiors in intellect. If this is true of the women of Europe, how much more applicable must be the remark to the Hindus. This consideration brings us at once to the fundamental difficulty which hinders our progress. The condition of our women must be raised. Babu Keshub Chandra Sen has truly said :-"If you wish to give India true civilization, infuse purity and instil right ideas of duty into the native female mind." Sir Bartle Frere, a statesman who closely studied our manners and customs, similarly observed in a speech :-" All who have aspirations for a high political future for this country should know that those great changes which they look for cannot be achieved without raising the social position of the women of this country generally." Golden words these for the Sárvajanik and other Sabhas, and the Brahmo and the Prárthaná Somajs. As Smiles says:-"Nations are but the outcome of homes, and peoples of mothers." An erroneous idea prevails in the popular minds respecting female education when the triumphant question is asked, "Do you wish our women to become clerks ?" When so many candidates go up for their University examinations with the avowed object of becoming writers in Government or mercantile offices, and so few with the intention of improving their own nature, it is not surprising to hear this question asked in regard to women. The love for education as a reforming agent has not yet taken root in the Indian mind. Education, if it will not make our women clerks, will at any rate draw out their resources and energies, and when deprived of their natural supporters will prevent their being utterly helpless and dependent for their bare maintenance. It must not be supposed that because high education is advocated for our girls that it is meant to give them that unrestrained liberty in society which has worked such mischiefs in civilized quarters, and some of the fashionable amusements are certainly to be deprecated. Nor is it intended that indolence and lassitude, the result of discontentment with their lot, should replace their industry in domestic economy, for which our women have great aptitude, barring, of course, their proclivities for extravagance on festive occasions. It is incorrect to say that these evils are the concomitants of high education. The introduction, also, of extravagant fashions in dress are no necessary accompaniments of female education of the higher order, and we should certainly not think of substituting European costume for the simple, graceful and national dress of our women. Female education, moreover, is not incompatible with Manu's requirements in a wife. "A wife," says the great law-giver, “should possess knowledge, virtue, purity, gentle speech, and various liberal arts." The codes, the shastras, and the legends fully testify to the existence in Ancient India of exemplary female characters-of women not only studying, but teaching the Vedas, and being proficient in metaphysics and ethics, as well as the "liberal arts," such as music, vocal and instrumental. The system of early marriage is admitted to be a serious impediment to female education. Manu would seem to discountenance it when he says that women should be consenting parties to marriages; but this great privilege is denied her in these days of infant betrothals. Not only female |