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Pierre de fermat

Pierre de Fermat

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Pierre de Fermat

Pierre de Fermat
Born Beaumont-de-Lomagne, France
Died 12 January 1665
Castres, France
Residence France
Nationality French
Fields Mathematics and Law
Known for Analytic geometry
Probability
Fermat's Last Theorem

Pierre de Fermat (French pronunciation: [pjɛːʁ dəfɛʁˈma]; 17 August 1601 or 1607/8[1] – 12 January 1665) was a French lawyer at the Parlement of Toulouse, France, and an amateur mathematician who is given credit for early developments that led to modern calculus. In particular, he is recognized for his discovery of an original method of finding the greatest and the smallest ordinates of curved lines, which is analogous to that of the then unknown differential calculus, as well as his research into the theory of numbers. He also made notable contributions to analytic geometry, probability, and optics. He is best known for Fermat's Last Theorem, which he described in a note at the margin of a copy of Diophantus' Arithmetica.

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[edit] Life and work

Fermat was born at Beaumont-de-Lomagne, 58 kilometers (36 miles) north-west of Toulouse, France. The late 15th century mansion where Fermat was born in Beaumont-de-Lomagne is now a museum. Pierre Fermat's father was a wealthy leather merchant and second consul of Beaumont-de-Lomagne. Pierre had a brother and two sisters and was almost certainly brought up in the town of his birth. There is little evidence concerning his school education, but it may have been at the local Franciscan monastery.

He attended the University of Toulouse before moving to Bordeaux in the second half of the 1620s. In Bordeaux he began his first serious mathematical researches and in 1629 he gave a copy of his restoration of Apollonius's De Locis Planis to one of the mathematicians there. Certainly in Bordeaux he was in contact with Beaugrand and during this time he produced important work on maxima and minima which he gave to Étienne d'Espagnet who clearly shared mathematical interests with Fermat. There he became much influenced by the work of Franciscus Vieta.

From Bordeaux Fermat went to Orléans where he studied law at the University. He received a degree in civil law before, in 1631, receiving the title of councillor at the High Court of Judicature in Toulouse, which he held for the rest of his life. Due to the office he now held he became entitled to change his name from Pierre Fermat to Pierre de Fermat. Fluent in Latin, Greek, Italian, and Spanish, Fermat was praised for his written verse in several languages, and his advice was eagerly sought regarding the emendation of Greek texts.

He communicated most of his work in letters to friends, often with little or no proof of his theorems. This allowed him to preserve his status as an "amateur" while gaining the recognition he desired. This naturally led to priority disputes with fellow contemporaries such as Descartes and Wallis. He developed a close relationship with Pascal.

Anders Hald writes that, "The basis of Fermat's mathematics was the classical Greek treatises combined with Vieta's new algebraic methods."[2]

[edit] Work

Fermat's pioneering work in analytic geometry was circulated in manuscript form in 1636, predating the publication of Descartes' famous La géométrie. This manuscript was published posthumously in 1679 in "Varia opera mathematica", as Ad Locos Planos et Solidos Isagoge, ("Introduction to Plane and Solid Loci").[3]

In Methodus ad disquirendam maximam et minima and in De tangentibus linearum curvarum, Fermat developed a method for determining maxima, minima, and tangents to various curves that was equivalent to differentiation.[4] In these works, Fermat also obtained a technique for finding the centers of gravity of various plane and solid figures, which led to his further work in quadrature.

Pierre de Fermat

Fermat was the first person known to have evaluated the integral of general power functions. Using an ingenious trick, he was able to reduce this evaluation to the sum of geometric series.[5] The resulting formula was helpful to Newton, and then Leibniz, when they independently developed the fundamental theorem of calculus.[citation needed]

In number theory, Fermat studied Pell's equation, Fermat numbers, perfect, and amicable numbers. It was while researching perfect numbers that he discovered the little theorem. He also invented a factorization method which has been named for him as well as the proof technique of infinite descent, which he used to prove Fermat's Last Theorem for the case n = 4. Fermat also developed the two-square theorem, and the polygonal number theorem, which states that each number is a sum of three triangular numbers, four square numbers, five pentagonal numbers, and so on. Although Fermat claimed to have proved all his arithmetic theorems, few records of his proofs have survived. Many mathematicians, including Gauss, doubted several of his claims, especially given the difficulty of some of the problems and the limited mathematical tools available to Fermat. His famous Last Theorem was first discovered by his son in the margin on his father's copy of an edition of Diophantus, and included the statement that the margin was too small to include the proof. He had not bothered to inform even Mersenne of it. It was not proved until 1994, using techniques unavailable to Fermat.

Although he carefully studied, and drew inspiration from Diophantus, Fermat began a different tradition. Diophantus was content to find a single solution to his equations, even if it were an undesired fractional one. Fermat was interested only in integer solutions to his Diophantine equations, and he looked for all possible general solutions. He also often proved that certain equations had no solution, which usually baffled his contemporaries.

Through his correspondence with Blaise Pascal in 1654, Fermat and Pascal helped lay the fundamental groundwork for the theory of probability. From this brief but productive collaboration on the problem of points, they are now regarded as joint founders of probability theory.[6] Fermat is also credited with carrying out the first ever rigorous probability calculation. In it, he was asked by a professional gambler why if he bet on rolling at least one six in four throws of a die he won in the long term, whereas betting on throwing at least one double-six in twenty-four throws of two dice resulted in him losing. Fermat subsequently proved why this was the case mathematically.[7]

Fermat's principle of least time (which he used to derive Snell's law in 1657) was the first variational principle[8] enunciated in physics since Hero of Alexandria described a principle of least distance in the first century CE. In this way, Fermat is recognized as a key figure in the historical development of the fundamental principle of least action in physics. The term Fermat functional was named in recognition of this role.[9]

[edit] Death

He died at Castres, age 63, 79 kilometers (49 miles) east of Toulouse. The oldest, and most prestigious, high school in Toulouse is named after him: the Lycée Pierre de Fermat. French sculptor Théophile Barrau made a marble statue named Hommage à Pierre Fermat as tribute to Fermat, now at the Capitole of Toulouse.

[edit] Assessment of his work

Holographic will handwritten by Fermat on 4 March 1660 — kept at the Departmental Archives of Haute-Garonne, in Toulouse

Together with René Descartes, Fermat was one of the two leading mathematicians of the first half of the 17th century. Independently of Descartes, he discovered the fundamental principles of analytic geometry. With Blaise Pascal, he was a founder of the theory of probability.

Regarding Fermat's work in analysis, Isaac Newton wrote that his own early ideas about calculus came directly from "Fermat's way of drawing tangents."[10]

Of Fermat's number theoretic work, the great 20th century mathematician André Weil wrote that "... what we possess of his methods for dealing with curves of genus 1 is remarkably coherent; it is still the foundation for the modern theory of such curves. It naturally falls into two parts; the first one ... may conveniently be termed a method of ascent, in contrast with the descent which is rightly regarded as Fermat's own."[11] Regarding Fermat's use of ascent, Weil continued "The novelty consisted in the vastly extended use which Fermat made of it, giving him at least a partial equivalent of what we would obtain by the systematic use of the group theoretical properties of the rational points on a standard cubic."[12] With his gift for number relations and his ability to find proofs for many of his theorems, Fermat essentially created the modern theory of numbers.

Rene Descartes

oitevin", he enrolled at the Leiden University to study mathematics with Jacob Golius and astronomy with Martin Hortensius[7]. In October 1630 he had a falling out with Beeckman, whom he accused of plagiarizing some of his ideas. In Amsterdam, he had a relationship with a servant girl, Helène Jans, with whom he had a daughter, Francine, who was born in 1635 in Deventer, at which time Descartes taught at the Utrecht University. Francine Descartes died in 1640 in Amersfoort.

While in the Netherlands he changed his address frequently, living among other places in Dordrecht (1628), Franeker (1629), Amsterdam (1629–30), Leiden (1630), Amsterdam (1630–2), Deventer (1632–4), Amsterdam (1634-5), Utrecht (1635-6), Leiden (1636), Egmond (1636–8), Santpoort (1638–1640), Leiden (1640–1), Endegeest (a castle near Oegstgeest) (1641-3), and finally for an extended time in Egmond-Binnen (1643–9).

Despite these frequent moves he wrote all his major work during his 20 plus years in the Netherlands, where he managed to revolutionize mathematics and philosophy. In 1633, Galileo was condemned by the Roman Catholic Church, and Descartes abandoned plans to publish Treatise on the World, his work of the previous four years. "Discourse on the Method" was published in 1637. In it Descartes lays out four rules of thought, meant to ensure that our knowledge rests upon a firm foundation.

René Descartes with Queen Christina of Sweden

Descartes continued to publish works concerning both mathematics and philosophy for the rest of his life. In 1643, Cartesian philosophy was condemned at the University of Utrecht, and Descartes began his long correspondence with Princess Elisabeth of Bohemia. In 1647, he was awarded a pension by the King of France. Descartes was interviewed by Frans Burman at Egmond-Binnen in 1648.

René Descartes died on 11 February 1650 in Stockholm, Sweden, where he had been invited as a teacher for Queen Christina of Sweden. The cause of death was said to be pneumonia—accustomed to working in bed until noon, he may have suffered a detrimental effect on his health due to Christina's demands for early morning study (the lack of sleep could have severely compromised his immune system). Others believe that Descartes may have contracted pneumonia as a result of nursing a French ambassador, Dejion A. Nopeleen, ill with the aforementioned disease, back to health.[8]

In 1663, the Pope placed his works on the Index of Prohibited Books.

The tomb of Descartes (middle, with detail of the inscription), in the Abbey of Saint-Germain-des-Prés, Paris

As a Roman Catholic in a Protestant nation, he was interred in a graveyard mainly used for unbaptized infants in Adolf Fredrikskyrkan in Stockholm. Later, his remains were taken to France and buried in the Abbey of Saint-Germain-des-Prés in Paris. Although the National Convention in 1792 had planned to transfer his remains to the Panthéon, they are, two centuries later, still resting between two other graves—those of the scholarly monks Jean Mabillon and Bernard de Montfaucon—in a chapel of the abbey. His memorial, erected in the 18th century, remains in the Swedish church.

[edit] Philosophical work

Descartes is often regarded as the first modern thinker to provide a philosophical framework for the natural sciences as these began to develop. In his Discourse on the Method, he attempts to arrive at a fundamental set of principles that one can know as true without any doubt. To achieve this, he employs a method called hyperbolical/metaphysical doubt, sometimes also referred to as methodological skepticism: he rejects any ideas that can be doubted, and then reestablishes them in order to acquire a firm foundation for genuine knowledge.[9]

Initially, Descartes arrives at only a single principle: thought exists. Thought cannot be separated from me, therefore, I exist (Discourse on the Method and Principles of Philosophy). Most famously, this is known as cogito ergo sum (English: "I think, therefore I am"). Therefore, Descartes concluded, if he doubted, then something or someone must be doing the doubting, therefore the very fact that he doubted proved his existence. "The simple meaning of the phrase is that if one is skeptical of existence, that is in and of itself proof that he does exist." [10]

René Descartes at work.

Descartes concludes that he can be certain that he exists because he thinks. But in what form? He perceives his body through the use of the senses; however, these have previously been proven unreliable. So Descartes concludes that the only indubitable knowledge is that he is a thinking thing. Thinking is his essence as it is the only thing about him that cannot be doubted. Descartes defines "thought" (cogitatio) as "what happens in me such that I am immediately conscious of it, insofar as I am conscious of it". Thinking is thus every activity of a person of which he is immediately conscious.[11]

To further demonstrate the limitations of the senses, Descartes proceeds with what is known as the Wax Argument. He considers a piece of wax; his senses inform him that it has certain characteristics, such as shape, texture, size, color, smell, and so forth. When he brings the wax towards a flame, these characteristics change completely. However, it seems that it is still the same thing: it is still a piece of wax, even though the data of the senses inform him that all of its characteristics are different. Therefore, in order to properly grasp the nature of the wax, he cannot use the senses. He must use his mind. Descartes concludes:

And so something which I thought I was seeing with my eyes is in fact grasped solely by the faculty of judgment which is in my mind.

In this manner, Descartes proceeds to construct a system of knowledge, discarding perception as unreliable and instead admitting only deduction as a method. In the third and fifth Meditation, he offers an ontological proof of a benevolent God (through both the ontological argument and trademark argument). Because God is benevolent, he can have some faith in the account of reality his senses provide him, for God has provided him with a working mind and sensory system and does not desire to deceive him. From this supposition, however, he finally establishes the possibility of acquiring knowledge about the world based on deduction and perception. In terms of epistemology therefore, he can be said to have contributed such ideas as a rigorous conception of foundationalism and the possibility that reason is the only reliable method of attaining knowledge.

In Descartes' system, knowledge takes the form of ideas, and philosophical investigation is the contemplation of these ideas. This concept would influence subsequent internalist movements as Descartes' epistemology requires that a connection made by conscious awareness will distinguish knowledge from falsity. As a result of his Cartesian doubt, he viewed rational knowledge as being "incapable of being destroyed" and sought to construct an unshakable ground upon which all other knowledge can be based. The first item of unshakable knowledge that Descartes argues for is the aforementioned cogito, or thinking thing.

Descartes also wrote a response to skepticism about the existence of the external world. He argues that sensory perceptions come to him involuntarily, and are not willed by him. They are external to his senses, and according to Descartes, this is evidence of the existence of something outside of his mind, and thus, an external world. Descartes goes on to show that the things in the external world are material by arguing that God would not deceive him as to the ideas that are being transmitted, and that God has given him the "propensity" to believe that such ideas are caused by material things.

[edit] Dualism

Descartes in his Passions of the Soul and The Description of the Human Body suggested that the body works like a machine, that it has the material properties of extension and motion, and that it follows the laws of physics. The mind (or soul), on the other hand, was described as a nonmaterial entity that lacks extension and motion, and does not follow the laws of physics. Descartes argued that only humans have minds, and that the mind interacts with the body at the pineal gland. This form of dualism or duality proposes that the mind controls the body, but that the body can also influence the otherwise rational mind, such as when people act out of passion. Most of the previous accounts of the relationship between mind and body had been uni-directional.

Descartes suggested that the pineal gland is "the seat of the soul" for several reasons. First, the soul is unitary, and unlike many areas of the brain the pineal gland appeared to be unitary (though subsequent microscopic inspection has revealed it is formed of two hemispheres). Second, Descartes observed that the pineal gland was located near the ventricles. He believed the cerebrospinal fluid of the ventricles acted through the nerves to control the body, and that the pineal gland influenced this process. Finally, Descartes incorrectly believed that only humans have pineal glands, just as, in his view, only humans have minds. This led him to the belief that animals cannot feel pain, and Descartes' practice of vivisection (the dissection of live animals) became widely used throughout Europe until the Enlightenment. Cartesian dualism set the agenda for philosophical discussion of the mind-body problem for many years after Descartes' death. The question of how a nonmaterial mind could influence a material body, without invoking supernatural explanations, remains controversial to this day.

Later in correspondence with Princess Elisabeth of Bohemia, he admitted he had no idea how the mind interacted with the body, abandoning the concept of the pineal glands as connection.

[edit] Mathematical legacy

Descartes' theory provided the basis for the calculus of Newton and Leibniz, by applying infinitesimal calculus to the tangent line problem, thus permitting the evolution of that branch of modern mathematics.[12] This appears even more astounding considering that the work was just intended as an example to his Discours de la méthode pour bien conduire sa raison, et chercher la verité dans les sciences (Discourse on the Method of Rightly Conducting the Reason, and Searching for Truth in the Sciences, better known under the shortened title Discours de la méthode; English, Discourse on the Method).

Descartes' rule of signs is also a commonly used method to determine the number of positive and negative roots of a polynomial.

Rene Descartes created analytic geometry, and discovered an early form of the law of conservation of momentum (the term momentum refers to the momentum of a force). He outlined his views on the universe in his Principles of Philosophy.

Descartes also made contributions to the field of optics. He showed by using geometric construction and the law of refraction (also known as Descartes' law or more commonly Snell's law, who discovered it 16 years earlier) that the angular radius of a rainbow is 42 degrees (i.e., the angle subtended at the eye by the edge of the rainbow and the ray passing from the sun through the rainbow's centre is 42°).[13] He also independently discovered the law of reflection, and his essay on optics was the first published mention of this law.[14]

One of Descartes most enduring legacies was his development of Cartesian geometry which uses algebra to describe geometry. He also invented the notation which uses superscripts to show the powers or exponents, for example the 2 used in x2 to indicate squaring.

[edit] Contemporary reception

Although Descartes was well known in academic circles towards the end of his life, the teaching of his works in schools was controversial. Henri de Roy (Henricus Regius, 1598-1679), Professor of Medicine at the University of Utrecht, was condemned by the Rector of the University, Gisbert Voet (Voetius), for teaching Descartes' physics.[15]

[edit] Religious beliefs

The religious beliefs of René Descartes have been rigorously debated within scholarly circles. He claimed to be a devout Roman Catholic, claiming that one of the purposes of the Meditations was to defend the Christian faith. However, in his own era, Descartes was accused of harboring secret deist or atheist beliefs. Contemporary Blaise Pascal said that "I cannot forgive Descartes; in all his philosophy, Descartes did his best to dispense with God. But Descartes could not avoid prodding God to set the world in motion with a snap of his lordly fingers; after that, he had no more use for God."[16]

Stephen Gaukroger's biography of Descartes reports that "he had a deep religious faith as a Catholic, which he retained to his dying day, along with a resolute, passionate desire to discover the truth."[17] After Descartes died in Sweden, Queen Christina abdicated her throne to convert to Roman Catholicism. (Swedish law required a Protestant ruler.) The only Roman Catholic she had prolonged contact with was Descartes, who was her personal tutor.

[edit] Writings

Handwritten letter by Descartes, December 1638.
  • 1618. Compendium Musicae. A treatise on music theory and the aesthetics of music written for Descartes' early collaborator Isaac Beeckman.
  • 1626–1628. Regulae ad directionem ingenii (Rules for the Direction of the Mind). Incomplete. First published posthumously in 1684. The best critical edition, which includes an early Dutch translation, is edited by Giovanni Crapulli (The Hague: Martinus Nijhoff, 1966).
  • 1630–1633. Le Monde (The World) and L'Homme (Man). Descartes' first systematic presentation of his natural philosophy. Man was first published in Latin translation in 1662; The World in 1664.
  • 1637. Discours de la méthode (Discourse on the Method). An introduction to the Essais, which include the Dioptrique, the Météores and the Géométrie.
  • 1637. La Géométrie (Geometry). Descartes' major work in mathematics. There is an English translation by Michael Mahoney (New York: Dover, 1979).
  • 1641. Meditationes de prima philosophia (Meditations on First Philosophy), also known as Metaphysical Meditations. In Latin; a French translation, probably done without Descartes' supervision, was published in 1647. Includes six Objections and Replies. A second edition, published the following year, included an additional objection and reply, and a Letter to Dinet.
  • 1644. Principia philosophiae (Principles of Philosophy), a Latin textbook at first intended by Descartes to replace the Aristotelian textbooks then used in universities. A French translation, Principes de philosophie by Claude Picot, under the supervision of Descartes, appeared in 1647 with a letter-preface to Queen Christina of Sweden.
  • 1647. Notae in programma (Comments on a Certain Broadsheet). A reply to Descartes' one-time disciple Henricus Regius.
  • 1647. The Description of the Human Body. Published posthumously.
  • 1648. Responsiones Renati Des Cartes… (Conversation with Burman). Notes on a Q&A session between Descartes and Frans Burman on 16 April 1648. Rediscovered in 1895 and published for the first time in 1896. An annotated bilingual edition (Latin with French translation), edited by Jean-Marie Beyssade, was published in 1981 (Paris: PUF).
  • 1649. Les passions de l'âme (Passions of the Soul). Dedicated to Princess Elizabeth of Bohemia.
  • 1657. Correspondence. Published by Descartes' literary executor Claude Clerselier. The third edition, in 1667, was the most complete; Clerselier omitted, however, much of the material pertaining to mathematics.

Today's featured article

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Looking southbound onto Interstate 355 from the Illinois Prairie Pat

Interstate 355 is an Interstate Highway and tollway in the western and southwest suburbs of Chicago, Illinois, U.S. Like other tollways in the northeastern portion of the state, I-355 is maintained by the Illinois State Toll Highway Authority. I-355 runs from Interstate 80 in New Lenox north to Interstate 290 in Itasca, a distance of 32.5 miles (52.3 km). The tollway authority opened I-355 as the North–South Tollway in 1989 to ease congestion on Illinois Route 53 (IL 53), a parallel two-lane state highway in central DuPage County. Initially, I-355 ran from Interstate 55 north to I-290. The new highway helped cut travel times for commuters traveling north and south in the county. According to commercial real estate developers at the time, the new tollway also opened the western suburbs of Chicago to commercial and industrial development. On November 11, 2007, the tollway authority opened a southern extension of I-355 from I-55 to I-80, a distance of 12.5 miles (20.1 km); on its opening, the tollway authority changed the name of the tollway to "Veterans Memorial Tollway". The tollway authority laid the route of the new extension through Will County and a small portion of Cook County, one of the fastest-growing regions in Illinois. The tollway authority expects the extension to cut travel times in the region by 20 percent. (more...)

Expansion

Expansion

Mughal empire under Akbar

After dealing with the rebellion of Bairam Khan and establishing his authority, Akbar went on to expand the Mughal empire by subjugating local chiefs and annexing neighbouring kingdoms.[24] The first major conquest was of Malwa in 1561, an expedition that was led by Adham Khan and carried out with such savage cruelty that it resulted in a backlash from the kingdom enabling its ruler Baz Bahadur to recover the territory while Akbar was dealing with the rebellion of Bairam Khan.[25] Subsequently, Akbar sent another detachment which captured Malwa in 1562, and Baz Bahadur eventually surrendered to the Mughals and was made an administrator. Around the same time, the Mughal army also conquered the kingdom of the Gonds, after a fierce battle between the Asaf Khan, the Mughal governor of Allahabad, and Rani Durgavati, the queen of the Gonds.[26] However, Asaf Khan misappropriated most of the wealth plundered from the kingdom, which Akbar subsequently forced him to restore, apart from installing Durgavati's son as the administrator of the region.[27]

Over the course of the decade following his conquest of Malwa, Akbar brought most of present-day Rajasthan, Gujarat and Bengal under his control. A major victory in this campaign was the siege of Chittor. The fortress at Chittor, ruled by Maharana Udai Singh, was of great strategic importance as it lay on the shortest route from Agra to Gujarat and was also considered a key to central Rajasthan. On the advice of his nobles, Udai Singh retired to the hills, leaving two warriors Jaimal and Patta in charge of the fort.[27] The Mughal army surrounded the fortress in October 1567 and it fell in February 1568 after a siege of six months. The fort was then stormed by the Mughal forces, and a fierce resistance was offered by members of the garrison stationed inside, as well as local peasants who came to their assistance. The women committed jauhar while over 30000 men were massacred by the Mughal army.[28][29] It was for the first and last time that Akbar indulged in carnage of this magnitude. In commemoration of the gallantry of Jaimal and Patta, he ordered that stone statues of them seated on elephants be carved and erected at the chief gate of the Agra fort.[27][30] The fortress was completely destroyed and its gates were carried off to Agra, while the brass candlesticks taken from the Kalika temple after its destruction were given to the shrine of Moinuddin Chishti in Ajmer.[28][31]

After Akbar's conquest of Chittor, two major Rajput clans remained opposed to him - the Sisodiyas of Mewar and Hadas of Ranthambore. The latter, reputed to be the most powerful fortress in Rajasthan, was conquered by the Mughal army in 1569, making Akbar the master of almost the whole of Rajputana. As a result, most of the Rajput kings, including those of Bikaner, Bundelkhand and Jaisalmer submitted to Akbar. Only the clans of Mewar continued to resist Mughal conquest and Akbar had to fight with them from time to time for the greater part of his reign.[27][28] Among the most prominent of them was Maharana Pratap who declined to accept Akbar's suzerainty and also opposed the marriage etiquette of Rajputs who had been giving their daughters to Mughals. He renounced all matrimonial alliances with Rajput rulers who had married into the Mughal dynasty, refusing such alliances even with the princes of Marwar and Amer until they agreed to sever ties with the Mughals.[

Military achievements

Military achievements

Flag of Mughals
Silver coin of Akbar with inscriptions of the Islamic declaration of faith

[edit] Early conquests

Akbar decided early in his reign that he should eliminate the threat of Sher Shah's dynasty, and decided to lead an army against the strongest of the three, Sikandar Shah Suri, in the Punjab[citation needed]. He left Delhi under the regency of Tardi Baig Khan. Sikandar Shah Suri presented no major concern for Akbar, and often withdrew from territory as Akbar approached.[citation needed]

The Hindu king Hemu, however, commanding the Afghan forces, defeated the Mughal army and captured Delhi on 6 October 1556.[17] Tardi Beg Khan promptly fled the city. News of the capitulation of Delhi spread quickly to Akbar, and he was advised to withdraw to Kabul, which was relatively secure[citation needed]. But urged by Bairam Khan, Akbar marched on Delhi to reclaim it. Tardi Beg and his retreating troops joined the march, and also urged Akbar to retreat to Kabul, but he refused again. Later, Bairam Khan had the former regent executed for cowardice, though Abul Fazl and Jahangir both record[where?] that they believed that Bairam Khan was merely using the retreat from Delhi as an excuse to eliminate a rival.

Akbar's army, led by Bairam Khan, met the larger forces of Hemu on 5 November 1556 at the Second Battle of Panipat, 50 miles (80 km) north of Delhi. The battle was going in Hemu's favour when an arrow pierced Hemu's eye, rendering him unconscious. The leaderless army soon capitulated and Hemu was captured and executed.[20]

The victory also left Akbar with over 1,500 war elephants which he used to re-engage Sikandar Shah at the siege of Mankot. Sikandar, along with several local chieftains who were assisting him, surrendered and so was spared death[citation needed]. With this, the whole of Punjab was annexed to the Mughal empire. Before returning to Agra, Akbar sent a detachment of his army to Jammu, which defeated the ruler Raja Kapur Chand and captured the kingdom.[21] Between 1558 and 1560, Akbar further expanded the empire by capturing and annexing the kingdoms of Gwalior, northern Rajputana and Jaunpur.[22]

After a dispute at court, Akbar dismissed Bairam Khan in the spring of 1560 and ordered him to leave on Hajj to Mecca.[22] Bairam left for Mecca, but on his way was goaded by his opponents to rebel.[20] He was defeated by the Mughal army in the Punjab and forced to submit. Akbar, however forgave him and gave him the option of either continuing in his court or resuming his pilgrimage, of which Bairam chose the latter.[23]

Early years

Early years

Akbar was born on October 15, 1542 (the fourth day of Rajab, 949 AH), at the Rajput Fortress of Umerkot in Sindh, where Humayun and his recently wedded wife, Hamida Banu Begum were taking refuge[citation needed]. Humayun gave the child the name he had heard in his dream at Lahore, Jalalu-d-din Muhammad Akbar Ghazi [3][12]

Akbar as a boy

Humayun had been driven into exile in Persia by the Pashtun leader Sher Shah Suri.[13] Akbar did not go to Persia with his parents but grew up in the village of Mukundpur in Rewa (in present day Madhya Pradesh). Akbar and prince Ram Singh, who later became the Maharaja of Rewa, grew up together and stayed close friends through life. Later, Akbar moved to the eastern parts of the Safavid Empire (now a part of Afghanistan) where he was raised by his uncle Askari. He spent his youth learning to hunt, run, and fight, but he never learned to read or write.[14] Nonetheless, Akbar matured into a well-informed ruler, with refined tastes in the arts, architecture, music, and a love for literature.

Following the chaos over the succession of Sher Khan Suri's son Islam Shah, Humayun reconquered Delhi in 1555, leading an army partly provided by his Persian ally Tahmasp I. A few months later, Humayun died. Akbar's guardian,Bairam Khan concealed the death in order to prepare for Akbar's succession. Akbar succeeded Humayun on February 14, 1556, while in the midst of a war against Sikandar Shah to reclaim the Mughal throne. In Kalanaur, Punjab, the 13 year old Akbar donned a golden robe and Dark Tiara was enthroned by Bairam Khan on a newly constructed platform, which still stands.[15][16] He was proclaimed Shahanshah (Persian for "King of Kings"). Bairam Khan ruled on his behalf until he came of age.[17][18]

[edit] The name Akbar

Akbar was originally named Badruddin Akbar, because he was born on the night of a badr (full moon)[citation needed]. After the capture of Kabul by Humayun his date of birth and name were changed to throw off evil sorcerers. [19] Contrary to some popular traditions, the name Akbar - meaning "Great" - was a not an honorific given to Akbar; rather he was named for his maternal grandfather, Shaikh Ali Akbar Jami[citation needed].

[edit]

Akbar the Great

Akbar the Great

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Akbar the Great
Mughal Emperor
Akbar1.jpg
Reign 1556 to 1605
Full name Abu'l-Fath Jalal ud-din Muhammad Akbar I
Titles His Majesty Al-Sultan al-'Azam wal Khaqan al-Mukarram, Imam-i-'Adil, Sultan ul-Islam Kaffatt ul-Anam, Amir ul-Mu'minin, Khalifat ul-Muta'ali Sahib-i-Zaman, Padshah Ghazi Zillu'llah ['Arsh-Ashyani], Emperor of India)[1][2]
Born 15 October 1542(1542-10-15)
Birthplace Amarkot Fort, Sind
Died 27 October 1605 (aged 63)
Place of death Fatehpur Sikri, Agra
Buried Bihishtabad Sikandra, Agra
Predecessor Nasiruddin Humayun
Successor Nuruddin Salim Jahangir
Offspring Jahangir, 5 other sons and 6 daughters
Royal House House of Timur
Dynasty Mughal
Father Nasiruddin Humayun
Mother Nawab Hamida Banu Begum Sahiba
Religious beliefs Din-i-Ilahi

Jalaluddin Muhammad Akbar (جلال الدین محمد اکبر Jalāl ud-Dīn Muhammad Akbar), also known as Akbar the Great (October 15, 1542 – October 27, 1605) [1][2][3] was the third Mughal Emperor of India. He was of Turko-Mongol Timurid descent.[4]; the son of Humayun, and the grandson of Babur who founded the dynasty. At the end of his reign in 1605 the Mughal empire covered most of Northern India.[5]

Akbar, widely considered the greatest of the Mughal emperors,[citation needed] was thirteen years old when he ascended the throne in Delhi, following the death of his father Humayun.[6] During his reign, he eliminated military threats from the Pashtun descendants of Sher Shah Suri, and at the Second Battle of Panipat he defeated the Hindu king Hemu.[7][8] It took him nearly two more decades to consolidate his power and bring parts of northern and central India into his realm. The emperor solidified his rule by pursuing diplomacy with the powerful Rajput caste, and by admitting Rajput princesses in his harem.[7][9]

Akbar's most lasting contributions were to the arts[citation needed]. He initiated a large collection of literature, including the Akbar-nama and the Ain-i-Akbari, and incorporated art from around the world into the Mughal collections[citation needed]. He also commissioned many major buildings, and invented the first prefabricated homes.[10] Akbar began a series of religious debates where Muslim scholars would debate religious matters with Sikhs, Hindus, Cārvāka atheists and PortugueseJesuits. He founded a religious cult, the Din-i-Ilahi (Divine Faith), but it amounted only to a form of personality cult for Akbar, and quickly dissolved after his death.[7][11]