[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Dark Ages](https://indike.org/pramana/in.darkages) › [Travellers (1500–1858)](https://indike.org/pramana/in.darkages.travel) › [Storia do Mogor](https://indike.org/pramana/in.darkages.travel.manucci) › [Storia do Mogor (Irvine)](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine) › 116 # Storia do Mogor 116: Rajah Jai Singh proceeds against Shiva Ji. Storia do Mogor (Irvine) 116 - **Language:** English ### Rajah Jai Singh proceeds against Shiva Ji. ### [116.1](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116.1) Although at first Aurangzeb did not pay much attention to the war against Shiva Ji, still, he could not help noticing that this prince was continuously increasing in strength. He either captured Mogul forts or appropriated towns belonging to Bijapur. Mahabat Khan, in spite of having a large army, could not restrain the fury of this robber. While Mahabat Khan was investing a fortress, Shiva Ji went off once more and plundered Surat. Aurangzeb called to his presence Rajah Jai Singh, in whose prudence and valour he had great confidence, and in a friendly way said he could no longer endure the insults of Shiva Ji; therefore he had come to the resolve that he would go in person against this rebel. For it was necessary either that he should go on this campaign, or that Rajah Jai Singh should undertake to suppress Shiva Ji. Rajah Jai Singh, with due politeness, replied to Aurangzeb that if His Majesty would deign to take a rest, and do him the honour of appointing him to this expedition, he would take upon himself the defeat of Shiva Ji, would repress his assaults, and, if necessary, His Majesty so requiring, would deliver him into his hands alive. ### [116.2](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116.2) Upon receiving this answer, Aurangzeb took off the small cabaya (qaba) he was wearing next his body and gave it to the rajah to put on, and taking from his neck the necklace of pearls that he usually wore, placed it round his neck, adding that he might choose the commanders to serve under him on this expedition. But it was necessary to make haste, for in energy consisted all good performance. The rajah came out of the presence of Aurangzeb, and at once sent for cavalry from his territory, and sixty lakhs of rupees. Every ten lakhs makes a million; thus he brought six millions of rupees to provide for expenses in addition to the large sums given him by Aurangzeb. The rajah chose as his second in command the renowned Diler Khan, who took part in all the important wars waged by Aurangzeb. With him went Da,ud Khan, formerly Governor of Patnah and temporary viceroy of Bengal, of whom I have already spoken. Along with these went many rajahs and brave captains \[91\]. ### [116.3](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116.3) The king having arrived at Dihli from Kashmir, I went several times to make my bow to Rajah Jai Singh, who took a fancy to me, and in the end requested me to teach him how to play Hombre, as I had already done to his son, Queretsing (Kirat Singh). Several times we played together, and we two won from the said rajah some sums of money. At this time Rajah Jai Singh said he had need of me. He wanted me to join him in this most important enterprise, and he would make me commander of his artillery. For this purpose I must search for Europeans I knew, and who were good soldiers. Afterwards he would entrust other business to me. Meanwhile he fixed my pay at ten rupees a day. I could not resist his proposal, and I had great trust in his word; nor did I like to offend him at such a time. For I had not yet the boldness to announce myself as a physician. He gave me a rich sarapa (set of robes), and a good horse, with sufficient money for my equipment. ### [116.4](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116.4) Everything having been arranged, we quitted Dihli with a strong force. Aurangzeb ordered Mahabat Khan to return to the government of Gujarat, and Bahadur Khan, the king's foster-brother, was ordered to return to court. At this time happened an amusing affair. Bahadur Khan, as the king's foster-brother, had been lifted from an obscure position to that of a general. He had become very high and mighty and vainglorious. Everyone arriving from court was asked eagerly as to the king's health, not calling him by his title, but speaking of him as his brother; thus he used to say, 'How is my brother?' Mahabat Khan decided to teach him a lesson. On reaching Gujarat, he took his seat in his tent and arranged with his foster-brother that when Bahadur Khan was there he should, richly clad and with an aigrette of gold stuck into his turban, gallop past on a fine horse, acting the braggart, as if on his way to his own quarters. Bahadur Khan wondered at this performance, and asked who was that mighty warrior. Mahabat Khan did not use the man's name, but, assuming an innocent air, he said briefly: 'These foster-brothers are shameless creatures, and have no tact in what they do. They fancy that, being our brothers by milk, they are equal members of our house!' Bahadur Khan quite saw the hit, but pretended not to. Nor by this was he turned from his line of conduct. For the proverb is a true one: 'However many stratagems a man possesses, they sooner or later ruin him' \[92\]. ### [116.5](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116.5) Two things happened to me during this march. The first was that, being dressed in the costume of the country, I fastened my gown or cabaya (qaba) on the right side, as is the fashion of Mahomedans. The Hindus fasten theirs on the left. I also went with my beard shaved, wearing only moustaches like the Rajputs, but without pearls hanging from my ears as they have. The Rajput officers wondered at this get-up, neither Rajput nor Mahomedan. They asked me what religion I belonged to; I replied that I was of the Christian religion. Once more they asked me whether I was a Mahomedan Christian or a Hindu Christian. For they recognise no other religions than these in Hindustan. I seized the opportunity to tell them a little about our faith. The other matter was that one day Rajah Jai Singh asked me whether in Europe there were armies, wars, and squadrons. I replied to him that the bravery with which the Farangis fought, of which I was an example, sufficed to show him that we in Europe knew what war and fighting meant. We were accustomed to fight in two ways, one by sea, the other by land. That upon the sea took place thus: ### [116.6](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116.6) A number of planks are joined together by nails in the form of a large enclosed house, with many cannon in tiers. Entering into the said house, the soldiers attach huge cloths to masts, and driven by the winds, these serve to put the said house in motion. The course is regulated by a large plank fixed on the house, and capable of movement from one side to another. In this way, with good matchlocks, pistols, and swords, and a sufficient supply of food, of powder, and of ball, they set out in search of their enemies. When they encounter one, the fight begins with the firing of cannon, which breaks the masts or makes holes in the said house, allowing entrance to the water. But those who are within assemble and with skill plug the hole. For this they always have materials ready. ### [116.7](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116.7) Meanwhile some attend to the vessel, and others fight without intermission. The dead bodies are thrown into the sea, so that they may not hinder the fight. Nor are there wanting surgeons to aid the wounded, who are carried to a room specially set apart. As their courage grows hotter, they bring the vessels nearer, emptying all their matchlocks and pistols, until at length the fight waxing still fiercer, they grapple one with the other; then the sword-blows scatter streams of blood, reddening the sea. There being no mode of flight for the fighters, it is therefore necessary to conquer or die. Sometimes it happens that the captain who is losing, resolving not to be overcome, orders all his cannon and other pieces to be double-shotted. He then sets fire to the ship's magazine of powder; thus he destroys himself along with the others. The rajah wondered at such a mode of warfare, and it seemed to him very hard and very cruel that a man, if he did not want to defend himself, could not even run away. ### [116.8](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116.8) The other mode of fighting was on land. There the foot soldiers were separated from the squadrons of horse, and all had their matchlocks and swords. Those who were mounted had good carbines, pistols, and swords. When I was giving this account, finding some pikes or spears there, I exhibited how the spearmen stood in front of the companies to hinder the cavalry from getting in and throwing into disorder the well-ordered ranks of the infantry. Thus the battle would commence with great order and discipline, the cavalry helping wherever it was necessary to repress an onslaught of the enemy. Many a thing did we tell him of our fighting in the open country. Upon this he set to laughing, assuming us to have no horses in our country, and thus we could know nothing of fighting on horseback. ### [116.9](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116.9) For this reason we agreed, I and Luis Beicao, a French surgeon, Guilherme (William), an Englishman, and Domingo de Saa, a Portuguese who had formerly been a cavalry soldier in Portugal, to give the next morning during the march, and in the rajah's presence, a demonstration of our mode of fighting on horseback. We rode out with our carbines, two pistols in our holsters and two in our waist-belts, and carrying our swords. We rode two and two and began to career about, our horses being excellent. Then first of all we skirmished with the carbine, and after some circling and recircling, letting off our pistols, we made pretence of flight and pursuit. Then, turning round and making a half-circle, the fugitive attacked the pursuer and let off his pistol. Thus we went on till all our charges were fired off, of course without bullets. Then, laying hand upon our swords \[94\], we made gestures as if giving sword-cuts, which the others parried. ### [116.10](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116.10) The rajah, who was on his elephant, halted, and when our display was finished, we rode up and made our bow. He asked what meant these excursions and alarms. I replied that purposely we had done this to let him see that we knew how to fight on horseback in the European way. He asked me several times if really they fought like that in Europe. I answered that this was only a small specimen. We would show him sport when it came to reality, observing the same order; and if there were on the field dead men or horses, we should ride over them as if riding on a carpet, and make no account of them. He praised our way of fighting, saying he thought it a sound mode of warfare, and he should like to form a troop of European cavalry if I could obtain them. I answered that it was not easy to get so many men in Hindustan who had been trained in our wars. He then gave us our leave with a good present, and thenceforth thought more of European nations, who, if it were not for their drinking habits, would be held in high estimation, and could aid our kings to carry out some project there. --- Source: [https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.116) · Pramāṇa