1896.] EH. D. Maclagan— Jesuit Missions to the Emperor Akbar. 53 
were most distasteful to the Muhammadans, and a powerful court party, 
including his mother and aunt (recently returned from pilgrimage to 
Makka) and the whole influence of the zanana did its best to thwart his 
supposed leanings towards Christianity.! It is to the odium occasion- 
ed by these proclivities that the Jesuit authorities ascribe the rebellion 
of the Pathans in Bengal and the revolt of the Emperor’s brother Mirza 
Hakim at Kabul, which took place about this time :* and they state that 
in consequence of these disturbances and in order to allay the suspicions 
of the Muhammadans, the Emperor ceased to see the Padres and refused 
them admittance to his presence. When the Emperor after defeating 
his brother on the North-Western Frontier returned to his capital, they 
asked Abi-l-fazl to ascertain whether he would see them, as otherwise 
there was no use in their staying on: and it was only when thus point- 
edly addressed, that Akbar renewed his intercourse with them. 
But the Emperor’s attitude was no longer what it had been toward 
the Fathers, and Monserrat found that the Princes also listened less 
readily to Christian teaching than they did before the revolts. The 
Fathers despaired of any result from the mission and Aquaviva repre- 
_1 This is what the Jesuit records say and they make no mention, so ‘far as I 
have been able to ascertain, of any Christian wife of Akbar’s. Mr. Fanthome in his 
Reminiscences of Agra, 2nd edition, 1895, maintains stoutly the existence of a 
Christian wife called Mary (apart from Mariamu-z-zamani); he says that the mis- 
sion of 1580 erected their chapel in Mary’s Kothi at Fathpur (pp. 18 and 24) and 
that the captives taken away by Aquaviva in 1583 were Mary’s slaves (p. 26), but 
does not give his authorities. He says also that he-has seen a document of Shab 
Alam’s declaring that the priests were granted a pension by the influence of the said 
Mary (p.6). There is indeed a tradition that the Fathers were assisted by a Chris- 
tian lady-doctor in Akbar’s zanana called Juliana, who married the exile John Philip 
Bourbon (and who must not be confused with another Juliana who lived in Shah 
Alam’s time). Fanthome (p. 16) mentions this tradition, and the Bishop and Vicar 
Apostolic of Agra writing in 1832 to the traveller Dr. Wolff (see Wolff’s Researches 
and Travels, 1835) also alluded to it, saying that the Jesuits first gained Akbar’s 
favour ‘per impegno di una certa Signora Giuliana di Goa che come Dottoressa si 
trovava nel seraglio del sudditto Imperatore.’ Colonel Kincaid in the Asiatic Quarter- 
ly Review for January 1887, adds that Juliana was sister to Akbar’s Christian wife : 
but she is not noticed by the Jesuit letters of Akbar’s reign though her husband 
was, like Xavier, a Navarrois. 
2 Cf Noer. II. 18. 
3 This is Du Jarric’s account. Other authors make it appear that Monserrat 
at least,if not Aquaviva also, accompanied the Emperor on his Kabul expedition 
(Bartoli, Wissione p. 54. DeSousa, Or. Cong. 11 171. Wilford in As. Res. IX, 230; see 
also p..63 below), but the various stories are not very clear or consistent on this 
point. Akbar was away on the Kabul expedition for nearly the whole of 1581— 
not apparently, 1582, as stated in Professor Dowson’s Note on p. 421, vol. VY, Elliot’s 
Hist. Ind., and in Noer. I]. 74. But the chronology is a little confused. 
