Christianity at the Courts of Akbar and Jahangir

Summary

“Christianity at the Courts of Akbar and Jahangir” explores the complex encounters between the Mughal emperors and Christian missionaries during the late sixteenth and early seventeenth centuries. The paper emphasises that prior to the Mughals, Christian communities had long existed on the Malabar coast and elsewhere in southern India. These Syriac and Nestorian groups were largely isolated from the north because of the buffer of the Deccan sultanates. Under Akbar and Jahangir, however, European contact intensified. The author explains that throughout the sixteenth century the Portuguese dominated maritime trade in the Indian Ocean. They maintained a virtual monopoly on commerce and fiercely resisted the entry of English and Dutch competitorsfile:///home/oai/share/split/article_7.pdf#:~:text=Throughout%20the%20whole%20of%20the,rivals%20to%20open%20up%20trade. Their powerful navy and unscrupulous methods enabled them to control Indian shipping and impose their will on coastal polities. Missionary activity emanating from the Jesuit centre at Goa accompanied this commercial dominance. Jesuits, Franciscans and Capuchins travelled into the Mughal domains not only to save souls but also to advance Portuguese political interestsfile:///home/oai/share/split/article_7.pdf#:~:text=Throughout%20the%20whole%20of%20the,largely%20because%20of%20the%20threat. The Inquisition was introduced at Goa in 1560, heightening tensions between Muslims and Christians. When English merchant adventurers sought trading privileges at Akbar’s court, Portuguese threats and reprisals made it difficult for the emperor to grant them licencesfile:///home/oai/share/split/article_7.pdf#:~:text=Throughout%20the%20whole%20of%20the,largely%20because%20of%20the%20threat. Akbar nevertheless invited Jesuit missions, engaging them in theological debates as part of his broader quest for religious knowledge. The missionaries brought paintings and books and attempted to convert the emperor, but Akbar remained committed to his eclectic Din‑i Ilahi. The article also discusses Jahangir’s dealings with European envoys and missionaries, noting that he enjoyed their company and appreciated European art but never considered converting. The paper argues that Akbar did not decisively challenge Portuguese arrogance because of the maritime and strategic advantages they possessedfile:///home/oai/share/split/article_7.pdf#:~:text=a%20foreign%20power%2010%20adopt,lastly%2C%20but%20by%20no%20meuns. Goa was a well‑fortified base, and Portuguese naval superiority made an attack risky. Moreover, Akbar valued trade and did not wish to jeopardise commercial links. The author further suggests that Akbar’s temperament—naturally liberal and curious—made him more inclined to parley than to fightfile:///home/oai/share/split/article_7.pdf#:~:text=a%20foreign%20power%2010%20adopt,lastly%2C%20but%20by%20no%20meuns. Under Jahangir, Portuguese power began to wane as English and Dutch forces gained footholds, but missionary encounters continued to be coloured by politics and mutual suspicion. By chronicling these interactions, the article highlights how religion, commerce and diplomacy intersected at the Mughal court and how Mughal rulers balanced curiosity about Christianity with political pragmatism.