Storia do Mogor 353: V.
Storia do Mogor (Irvine) 353
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Contents
V.
353.1.1
Ibid., Vol. I., p. 25. Alexander of Julpha, Catholicos of Armenia, sat in the seat of St. Gregory in 1707. He wrote a letter of submission to Pope Clement XI. in his own name and in that of the whole Armenian nation, and received in return a letter of blessing from his Holiness, and died in 1714, lamented by the whole nation on account of his piety. In the same season there arrived from Persia two Armenian friars of the Order of St. Dominic, one called Friar Minas de Siave and the other Friar Thomas Abarenes. These friars had come with the sole object of collecting the money due to Father Friar Domingos, deceased, of the same order, of which I have sufficiently spoken, as will have been seen (IV. 165). As soon as they arrived they endeavoured to recover the money which was in the hands of Armenian agents living in Bengal, to whom the deceased had consigned it. Immediately upon the arrival of the friars these Armenians handed over the money in their possession, as they were in duty bound to do if they wished to carry out the will.
353.1.2
There were, however, four thousand patacas in possession of another Armenian trader, a renegade called Coja Ovan (Khwãjah Ovan), who lived [70] in Madras. The Reverend Father Michel Ange, Vicar of Madras, went and demanded that money from the above Armenian on behalf of the Abate di San Giorgio, whose command was that the money be deposited with him in the space of twenty-four hours. To this demand the renegade replied that he could not do the contrary of what was laid down in the will. He fled from Madras and took up his abode in San Thome, as he owed money to various merchants. The Abate di San Giorgio was then living in San Thome in the house of a French merchant called Monsieur Gueti. This gentleman did his utmost to make the said Abate understand things, so that he might not throw the Christian community into confusion. All was, however, fruitless. Never would he be content to desist ; he was too eager for the money of the deceased friar. This I assert by the tokens thereof he gave in San Thome.
353.1.3
It is necessary to explain that in the territory of San Thome lived an Augustinian friar called Frey Manoel das Neves. He gained a living by buying and selling cheese, shoes, handkerchiefs, et cetera, between Paliacate and Madras. It is a ten-hour journey from the one place to the other. The Abate wanted the Frate to give him a little something out of the gains squeezed from this miserable trade. While the two were arguing and the poverty-stricken friar was defending [71] himself, I, too, turned up, and just in time ; for I was forced to separate them, if I did not wish to see them give each other a hearty shoe-beating. But returning to the above-named friars (i.e., the two Dominicans from Persia) : for all the efforts they made to recover the money from the renegade (Khwãjah Ovan), they could never obtain it, for their debtor was in Mahomedan territory. The Reverend Father Fra Michel Ange made over to them a few things that he had in his custody. [Omitted, fols. 71-73, the account of Father Peter Paul, the barefooted Carmelite. It has already appeared in Codex XLIV., Part IV., fols. 231-233. I resume on fol. 73.]
353.1.4
[73] In the month of February in the year 1705 the wife of A'zam Shãh died ; her name was Jãní Begam, and she was the daughter of the prince Dãrã Shukoh. The death of this princess caused great sorrow in the army, but greatest of all among the principal men and the older nobles, as it revived in them the memory of Dara's good qualities, the prudence, the good administration, with which he ruled over the things put under him. This princess never showed any pain or anger at the act of her husband, A'zam Shãh, in bringing into his palace a public woman as his consort. From this time henceforth there is no survivor of the blood of Dãrã. His son Sultãn Sipihr Shukoh was married to a daughter of Aurangzeb, and [74] was kept a prisoner in the fortress of Salimgarh, as I have already stated in my First Part (I. 256, 278). In these days nothing is said of him, and it is not known whether he is alive or dead. The above-mentioned Jãnl Begam left a good name behind her for generosity and liberality, and for never having given protection to injustice. Thus many times she stopped her own husband when he wanted to plot rebellions and revolutions against King Aurangzeb. But such a good name was not left behind her by the queen Tagimal (Taj Mahal), wife of the King of Gulkandah, and mother of two princesses, who by a piece of cruelty which she committed lost both her good fame and her reason, as I will now recount.
353.1.5
King Abu,l Hasan of Gulkandah one day, when out hunting, passed through a village where he saw a young and good-looking shepherd woman. Falling in love with her, he demanded her from her parents, assigning to them several villages for their maintenance. He carried the lovely shepherd girl away with him to his palace. Although she was of lowly birth, and of a somewhat black complexion, she was otherwise perfect both in body and mind. Therefore the king showed her great affection, but without any intention of annoying others. The queen Tãj Mahal betrayed jealousy at this act of her husband's, and looked on this poor young woman with an eye of severity. She showed the disdain and hate she bore to her rival. Finally, unable any longer to repress her rage, she chose a day when the king had gone [75] to the chase, and ordered the shepherdess to be tied to a tree in the garden, and her clothes, after being steeped in oil, were to be set alight. These orders were executed. She, too, wished to be a spectator of this barbarity, and visited the fatal spot at the time when the miserable girl was enduring all the agonies of that torture, and, although almost ready to give up the ghost, her body was still writhing and struggling. Her movements were so horrifying to the sight that Cruelty itself could not have beheld them without some sentiment of compassion or, at any rate, of horror.
353.1.6
So it happened to the cruel queen, for in spite of her looking on in great contempt at the mortal anguish of the unhappy shepherd girl, she was unable to control herself at such a dreadful sight, and fell into such a serious plight herself that she became mad. During the whole of the rest of her life she never ceased to tremble and go through all the contortions of the burning shepherdess. Thus the women who had the charge of her were frequently frightened. Nothing could cure her. Neither this affliction of the queen nor her death caused any grief either to her subjects or the king. The latter never went even to see her, and everybody spoke against her cruelty. In order that the reader by the variety of matter may pass his time more agreeably, I will relate an incident that happened in the year 1665 at the court of Dihli.
353.1.7
There arrived at the court of Dihli a merchant of precious stones; [76] he had made frequent voyages between India and Europe. As the man knew he would be unable to sell his goods as easily as in the time of King Shahjahan, he had recourse to a doctor of his nation who was in the service of Aurangzeb, and fairly well esteemed at the court. He took up his quarters at the physician's house, with a view to obtaining his help in selling the jewels he had brought. The astute trader dealt with the doctor politely and showed him respect. He was aware that he and his wife did not live on very good terms. She was the daughter of Francisco de Souza, a Portuguese, of whom I fancy I spoke in my Third Part (III. 253). The trader told the husband that he had made a mistake by marrying in India, and if he were in France he assured him His Most Christian Majesty would have greatly honoured him, on account of his ability to afford so much information about the Mogul court. The trader only said these things in order to make him happy and be able to negotiate his own affairs.
353.1.8
While this conversation was proceeding there tumbled out of the doctor's bag the portrait of his wife. The trader said if only he had not been married, he could have returned to France, where he would have found a wife both richer and more beautiful than this one. The frivolous surgeon was put into great good-humour by this talk, and conceiving great affection for the friendly merchant, Monsieur Tavirnier (J. B. Tavernier), made all possible efforts to sell his jewels for him. In fact, his efforts were successful, and the merchant, highly satisfied, started for Europe.
353.2.1
The surgeon, too, was anxious to take his departure for Europe, and bought some diamonds. At that time the king ordered him to undertake the treatment of an officer called Fazulacam (Faizullah Khãn), one of Begam Sahib's guard, who lived in a province six days' journey from court. Before he started he got hold of an ancient matron to direct his household, and she consented that while he was absent she would give his wife a poison that he had prepared for the purpose. He rewarded her with a little money, and held out hopes that on his return he would again reward her. The good old woman, knowing the estimable conduct of this most upright wife, took compassion on her, and revealed what was going on by showing her the money and the paper holding the poison. The wife reflected on the bad conduct of her husband. For instance, he allowed her to go only once a year to church, and disliked her meeting her brothers and relations. She therefore wrote to one of her aunts, who lived in the city of Lãhor, whose name was Maria de Ataides, the renegade wife of 'Ali Mardãn Khãn, of whom I have spoken several times (I. 124, III. 228). In her letter she stated all that had happened.
353.2.2
On hearing from her niece, Maria de Ataides started from Lãhor, and soon reached the court. She presented herself before the king, and told him the whole story, adding that her niece was desirous of becoming a Mahomedan [78]. At once the king gave an order to send soldiers to the surgeon's house and bring back his wife and sons to the palace, using force if necessary. This order was executed with all speed. The lady, appropriating all that was most valuable, took her little son of eight, named Ignatio, and removed to her aunt's dwelling. The elder son of the lady, at the time she left her home, had gone on a visit to some of his relations. When they heard rumours of what was going on in her house they concealed him, and thus, at the age of thirteen, he was sent away to live at Daman.
353.2.3
The surgeon's wife pressed the king for an order to have her elder son returned to her; his name was João. The surgeon was at once summoned to the court, and he was ordered straight to prison, without knowing what was going on at his house. The miserable man received first a thorough beating, to see if he would state where his son was; but he was never able to say anything, the truth being that he did not know. Finally, he was liberated, and his pay reduced by two rupees a day, one being applied to his wife's and one to his son's support. Afterwards the king ordered Maria de Ataides to return to her home at Lãhor. She started, taking with her the little Ignatio and all the wealth found in the surgeon's house. These events [79] happened in 1666. Some years afterwards — that is, in 1669 — I left Goa, and transferred myself to the city of Lãhor, where I practised as a medical man, as already stated in my Second Part, and made the acquaintance of Maria de Ataides. The afflicted surgeon made great efforts to recover his little son, but never succeeded. The child's detainers were too strongly protected. Maria de Ataides taught him in the Mahomedan way, and he learnt to read the Quran. The Maria de Ataides in question had an ancient eunuch in her service who directed her household. He was a very avaricious man, and advised his mistress to kill her niece and take possession of her property. The lady, without further consideration, accepted the proposal and gave her niece poison.
353.2.4
While the niece was in the throes of death, an old woman-servant of hers came secretly to call me in. I started in all haste, but did not arrive in time to be of any use to her, the whole of her body having already become black. Therefore, when I had enjoined her to ask God's forgiveness, she called upon the name of Jesus as well as she could, and shortly afterwards expired. When the surgeon heard of his wife's death he was quite happy, and over and over again asked the king for leave to return to his own country, but all in vain. Once more he wrote a letter to Maria de Ataides, in which he said she ought to send back his son at once. If she did not, he had decided to make the boy over to Begam Sãhib, who [80] would send men to seize him.
353.2.5
Maria de Ataides was annoyed at this threat, and was, in addition, afraid of some censure against her being issued by the court. Thus she had the boy circumcised at once, and continued his training in Mahomedan tenets. Whenever I had the opportunity I never omitted to console the boy, to teach him, and hold out hopes that his father would still be of some benefit to him. Seeing that the youth received consolation from, and believed in, my words, and being also anxious to deliver him from Mahomedanism, I took the liberty of saying to him that if he wanted to leave that house and go to his father, I would help him and provide the necessary expenses. I knew that his father was waiting for him, and meant to marry him to the daughter of the officer in command of the fortress of Daman, who was providing her with a dowry of twenty thousand rupees.
353.2.6
To these overtures the youth replied that he would carry out all my orders. At once and in secret I found four guardians who could represent the youth before the courts, if upon obtaining his liberty he should endeavour to recover part of what belonged to his mother. The youth left the house secretly and joined these guardians, who were in waiting. They took him without delay to the qāzī's court, a man who was my friend, and to whom I had [81], in addition, recommended this client's interests in the shape of some presents I had given him. The guardians' action was such that the boy Ignatio was restored to liberty, and recovered something, though nothing of consequence, out of what had belonged to his mother. This small effort cost me two thousand rupees, which equal one thousand patacas. I reported to his father, then at the court in Dihli, what had been managed, at the same time advising him that as soon as his son arrived he should send him into Portuguese territory, so as to be protected from Mahomedan outrage.
353.2.7
When Ignatio reached the paternal dwelling he was very pleased, but, finding that his father was not sending him away from Mahomedan territory, as I had suggested, he said to him: 'My father, why do you keep me in the house, and do not at once send me into Portuguese territory? Do you not see that one of these days the Mahomedans will come to steal me?' The ignorant father answered that he kept him in his house to revenge himself on Maria de Ataides, and to be able to recover the plunder that his wife had robbed him of. What an impossibility! Thus my counsels were of no use to him, nor did in aught avail the words and repeated insistence of his son. We shall see what things came to pass. After twelve days the men of Maria de Ataides went to Dihlí, and asserting that the youth was in his father's house, they went before the king and recounted to him the above circumstances. Forthwith the king ordered soldiers to be sent to seize the youth and bring him to the Presence. As soon as the king saw him he appointed him one of his pages, with charge of carrying his sword during audience, being a well-formed and graceful youth. Then after some years he was appointed captain of artillery, and at the present time he is married and has sons and daughters.
353.2.8
Let us now turn to the case of his brother, João, who, already having reached a young man's estate, went to live in Portuguese territory. There he married a Portuguese lady, giving himself out as a Portuguese of good birth, and adopting the name of Don João Jaques de Menezes. In this he was aided by the Jesuits, who were his father's friends; but his father supplied him with the necessary expenses. This wife of his was of noble blood, and her name was Donna Roza de Castro. I know not how, but her parents found out that he was in no way of Portuguese blood, as he had declared. They therefore set on foot a conspiracy to murder him. This plot did not remain concealed from João; he therefore decided on flight to Masulipatam. There he married again the Portuguese widow of a very rich English captain who had a little son. They transferred themselves to Bengal and led an extravagant life, and in a few years all the money was at an end. He led his wife and his stepson a very unhappy life, and the latter in desperation went to his stepfather when he was asleep and shot him through the head by several balls from an arquebus.
353.3.1
The old surgeon stayed on at the court without obtaining leave to depart. Then he decided on flight from Aurangābād for Daman. This he managed to do, but the end was not favourable. At the time I arrived at Sūrat orders had been received to catch the surgeon who had fled from the court. He was very easy to recognise, for he bore a knife-scar across his face from one ear to the other, due to a wound inflicted by one of his compatriots. I was then in Dihli newly from Persia. The governor, in his attempts to find the surgeon, learnt that a surgeon (that being I) had arrived from court. At once he sent off a messenger to my house, who informed me, on behalf of the governor, that I must at once appear in his presence. At the time I had fever, and the insolent fellow (they are all like that) would not take my excuses, or accept the complimentary message that I sent to the governor, whose name was Cartalapan (Kãr-talab Khãn). The man spoke with great rudeness, and made as if he meant to take me away by force. At this movement I lost patience, and, getting to my feet, I laid hold of him, gave him several shoe strokes, and threw him downstairs. Thus beaten as he was, he returned to the presence of the governor with outcries, making out [84] a little more than he had suffered. As the governor was a cautious man he sent a person of standing, making over to him the letter from the court, in which was entered the mark on the face as a means of recognising the surgeon.
353.3.2
On his reaching my house, as soon as I saw him I recognised that we were old friends. He reported the facts to the governor, and he sent word to me that as soon as I was well again he would come to see me. Three days having elapsed, the fever left me, and I repaired to the governor's. I was well received by him, as he required medicines from me. Whilst we were in conversation they brought in the surgeon. He was taken away for that night to another house, and next morning was sent back to court. These events took place in 1680, in the month of September. In 1686 the king consented to his leaving, looking on him as a man already old and no longer of any use. This same doctor in 1672 had another mishap. Being then, as I have said, desirous of leaving for Europe, he expended seven thousand rupees on diamonds. He showed his purchase to a young man, who in his wanderings had arrived at his house. Being a fellow-countryman, he placed great faith in him, and never dreamt of his plotting [85] treachery against him.
353.3.3
One day when the doctor had gone to make his appearance at court, the ungrateful youth opened the casket with a key that he had got made, and took the diamonds and as much money as seemed to him necessary for expenses. He then fled. He might have carried off a great deal more than he actually took, but this he refrained from doing, not wishing to carry such a weight as would hinder the celerity of his movements. When the surgeon returned from the audience hall to his house, he perceived the loss he had suffered. By much exertion he sent off different persons in many directions to search for the thief. He also wrote to the [European] factors living at the seaports. But all his efforts produced no results, for never more was that young man heard of. It may well be that he was robbed by other thieves and his life taken, as on many occasions I have seen happen. I pray the prudent reader not to grow angry at such advice, but if I write it so often, I do it solely to warn any inquiring traveller who may wish to wander through the world, and teach him at others' cost how to look after himself. In voyaging prudence is required, and, above all, patience, for in most instances it is only through the rashness of youth that such difficulties arise ; and men are generally the originators of their own ruin, and may risk even the loss of life. The following story will serve as an example :
353.3.4
When I was a youth [86], at the beginning of Aurangzeb's reign, it was my custom to go out on Thursdays. On that day there is a great concourse of men and ladies of the city [Dihlī], who come out to visit sepulchres and obtain recreation in the gardens of Khwājah Qutb-ud-dīn, outside the city of Dihlī — as I have said before — some to pray and some to enjoy themselves. I, too, went to take the air in those gardens. I was also curious to see certain festivals that it is usual to hold several times in the year in the fields, in gardens, and on the banks of streams, reservoirs, et cetera. While returning one day from the garden of Khwājah Qutb-ud-dīn on the way to my house, I saw a carriage coming a long way off. It withdrew out of the direct road, and went down into the open fields. Seeing this manoeuvre, I assumed that it had moved out of the highway for fear I might do it some harm. I knew that in the carriage was a public dancing-girl; it was surrounded by fifteen pages, and followed by a horseman. Without taking time to reflect, I turned my steps with all possible speed towards the carriage, shouting to it to stop. It paid no attention, however, to my voice, but went on its way peacefully.
353.3.5
Seeing that I was not obeyed, I decided to make a display of courage, so I seized a stick, and, going up to the carriage, gave the pages several blows. Seeing that the game was not a joke, these men followed the example of the horseman, abandoned the carriage, and took to their heels. At that point I raised the cloth that covered the carriage, and saw the dancer. I gave her some abusive language, not forgetting, however, to keep my eyes open to see if any succour was on its way. This precaution of mine was not uncalled for, since at this moment I saw afar off a troop of cavalry coming in my direction. I left the carriage at once, and directed my steps slowly towards the horsemen in question, while I adjusted my turban firmly on my head, and handled my sword to see that it would come easily out of the scabbard, just as if I was making ready for a fight, should I be opposed. During this interval I had drawn near the horsemen, making these preparations meanwhile. They now drew rein; one of them, however, who was in advance, came on towards me. In spite of having his face half concealed, I could see he was a man of some age. When he was near me he spoke to me politely and modestly. However, I gave no answer to his words, and went on my way with my eye fixed steadily on the other horsemen, who were standing still. I believed they meant to bar my way. I was greatly mistaken, however, for on my passing quite close not a man of them said a thing to me.
353.3.6
The following day I made the same excursion, taking my lance with me this time. While I was in a plain of some size and fairly level, I saw [88] the carriage of the previous day a little off the road guarded by some horsemen. I knew at once that these were the same men as before. Nevertheless, not to show I had any fear of them, I would not retrace my steps, but continued my journey, flourishing my lance about a bit until I was quite close to them. Then the elderly horseman, with the greatest politeness and a smiling face, asked the favour of speaking a word with me. Directly I heard the voice I stood still, and turning towards him the point of my lance, I asked what it was he wanted. He answered modestly that he was the brother of Allahwirdí Khan, that he had fallen in love with this dancer, on which account the king had reduced his high pay. Out of love for her he endured all this hardship, and gave up everything. Therefore he asked me the favour of permitting him to go and come freely. Without changing my position I answered that I granted what he asked, on condition, however, of his throwing over the carriage a scarlet covering, so that I might identify it. He answered that he would do so, and went away after saying good-bye.
353.3.7
The man's name was Mirza Arjanj, brother of that Allahwirdí Khãn who betrayed Prince Shãh Shujã' when he delivered battle [89] against Aurangzeb, as will have been already seen in my First Part (I. 230). This Mirzã Arjana (sic), being resolute in not giving up the said dancer, was content that the king should take away two hundred horse from his command and leave him only ten, with twelve thousand rupees of yearly pay. He endeavoured to become friendly with me, but I declined to waste my time on him or put any trust in him.
353.4.1
One day, while I was out on one of the above excursions, I amused myself in those gardens for longer than usual, and night came on before I had half completed my journey. By the light of the moon, which was not very bright, I observed coming towards me some strings of camels and oxen laden with goods, guarded by some mounted soldiers. To afford myself a bit of a game, I drew my sword and charged them, with shouts of 'Mora, mora !' [Mãro, mãro ! (Strike, strike !)]. On hearing my cries all the men fled and abandoned the animals. When I had arrived quite close, and found there was no one there, I rode my horse in all directions, crying out that I was only joking ; moreover, I was no thief, therefore let them return and look after their animals. My voice was given to the winds, since no one appeared. I resumed my journey, and made for my house. Afterwards I learnt that it was the baggage of a viceroy, who was proceeding to his government of [90] the province of Ajmer; but no one ever found out that it was I who had caused the stampede.
353.4.2
It is the custom in the Mogul country for the royal elephants, whether those meant for war or those which fight before the king, to be kept outside the city near the gardens. They stand in a field below some trees, they are bound with heavy chains, and their keepers live with them. I went once at night to tease these animals with fireworks. They broke their chains and rushed wildly over the fields, doing a great deal of damage. Next I received word that some cavalry soldiers had been posted on guard to seize the insolent intruder ; thus I forbore to molest the elephants any more. Just let the judicious reader imagine what would have been my punishment had I been taken, and into what disgrace I should have fallen. To-day, although now in old age, when I remember this and other similar escapades I committed, I never fail to sigh over them and grieve at my misdeeds. I have noticed that these people of India, generally those of low extraction, are not fitted for the drinking of wine, and when they drink they become like animals, both in body and in intellect. If they have drunk only a little, you can tell it by their hesitating speech. The following instance will serve as an example :
353.4.3
[91] In Masulipatam there was a Mahomedan, a seafaring man, of the caste of Chulia (Chuliã), men who follow no other occupation than that of sailor. This man gained a lot of money at that work, and in time became rich. He went to live in the kingdom of Pegu, where he grew still richer, and he married a woman of the country, who was both noble and handsome. Upon finding himself so well off, he began to drink the spirits of Pegu, made from the rice called polo, which are of rather good quality. Some time after his marriage his wife fell seriously ill, and died of that illness, to the great grief of her husband, he being very fond of her. All the same, he did not give up drinking. Three days after her death all the slaves in his household assembled dressed in mourning, and went to present themselves before him in the gardens, where he had been shut up the greater part of the night drinking. They made great demonstrations of affliction. When he saw this novel performance he asked what all this sorrow meant. They replied that they had lost a well-conducted mistress, a woman of great kindness, and they would never be able to find another like her.
353.4.4
The tipsy Chuliã then remarked to them : ' Do not be cast down. By the power of God the Messiah died and was brought to life, and I, too, will resuscitate your mistress by ordering her to arise.' He shouted at once for lights to be brought, and [92] he started for the cemetery, stumbling about first here and then there. When they reached the spot he caused the tomb to be opened, and the coffin containing the dead body was exhumed. The coffin was opened, and the grave-clothes loosened. He approached with the light ; he beheld his late wife with her tongue projecting from her mouth and quite black, her face horrible, and the whole emitting a strong, foetid odour. He fell into a swoon, from which he was unable to recover himself, and they were forced to carry him home in that condition. Then they returned to re-inter the deceased. Two days afterwards the Chulia opened his eyes ; he was in a state of terror, trembling all over, and unable to eat. After five days he died. This case was told to me by some Armenian merchants who were on the spot, and had several times dealt with the said Chuliã.
353.4.5
In this kingdom of Pegu is a province called Siriam, which is reached in boats through canals debouching into the river. It takes three days' travelling to reach the town where the merchandise has to be sold. The inhabitants of this country are accustomed to hold several festivals in the course of the year in honour of their idols. But the principal festivity is celebrated outside the city at the foot of great mountains. The idols are on the summit. This feast falls in the month of [93] February; it is called the Digum (? Dagon) festival, which means, 'Of the fire.' On that day the governor and the chief men of the place attend and the greater number of the inhabitants. They solemnize the festival by consuming a considerable quantity of spirits; there are also performances and dances and fireworks, which are discharged at night-time. In the preparation of these fireworks they labour for many days. The machine in which they enclose the powder is in shape and size like a large barrel, hooped with iron, and having a long tail. This barrel, in order that it may fly into the air, is attached to a high tree, of which there are plenty in the place, the forest being a vast one. Before the thing is set alight they resume their drinking, then the chief men draw near and bow to it as a mark of veneration.
353.4.6
Once when they were performing these solemn acts one of the officials of the law courts, being more tipsy than the rest, boasted that he could rise into the air along with the firework and come down to earth again unharmed. Over this assertion several wagers for large sums were entered into, because some believed and others disbelieved him. To sum up, to avoid any [94] fraud that the man might attempt, they bound him by his hands to the end of the firework. The end, shaped like a tail, is made out of a large tree called bambu, a great number of which grow in that forest, and they are eight cubits in length. When ten o'clock at night arrived, following their custom they set alight to the firework, and all the people began to run and shout as is their fashion. The next day they found the firework a league away from the place where fire had been applied to it, and the drunkard who had been tied to it was found to have been burnt.
353.4.7
The Jesuits at Pondicherry do not give over the performance of their extravagant comedies, one of which they produced the other day. In it they represented a knight of good family who had married a rich and noble lady. By gambling and other dissipation he came in a few years to the end of his wealth, and fell into extreme poverty. Oppressed by his needs, and finding no one would lend him any money, he had recourse to the Devil. Satan lent him the money on condition that, should he not find the wherewithal to satisfy the debt, he must make over his wife in payment. The term fixed having passed, the Devil appeared to demand his money ; but the knight, having nothing from which to pay the debt, contended for a long time with his creditor. Finally he agreed to produce his wife at a place appointed by the Devil. In order not to break his word the husband enticed his wife away from the house on a pretext of taking a walk in some gardens. On the way they passed close to a church, when the wife craved leave from her husband to enter and offer a prayer to Our Lady the Virgin Mary, for whom she felt great veneration.
353.4.8
Whilst the woman was at the foot of the altar engaged in prayer, it came to pass that the Virgin descended from the altar and said to her : ' Stop where you are, for your husband is taking you away deceitfully. I will take your place.' The Virgin issued from the church, joined the knight, and they continued the journey. Upon arriving at the place fixed upon, the knight said to the Devil : ' Here is my wife in place of the cash.' The Devil approached to seize the woman, but received a great shock of terror, and with a backward leap cried : ' This is not thy wife as thou promised me ; it is the Virgin Mary, whom I am impotent to lay hands on.' The knight assured him it was his wife ; but meanwhile the Virgin had disappeared. The character was played by a black man dressed in woman's clothes [96] . The Devil's and the knight's parts were taken by two white men, who now commenced to shoe-beat each other, and thus the play came to an end. This play was acted by the Jesuits in the month of July, 1705, in the presence of all the officials of the settlement, as also of the Malabãr population, to a noisy accompaniment of drums and trumpets and the discharge of fireworks.
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From and to this port of Madras there go and come every year many ships trading with Bengal ; hence one of my friends promises to send me by these occasions a statement drawn up by a person worthy of credit, dealing with these subjects [i.e., the conduct of the Jesuits] . Should this reach me, I will without fail communicate it to the enquiring reader. In Manila in the year 1703 there was another ridiculous instance. Early in the month of August there set sail from this port of Madras a Portuguese vessel called Nossa Senhora do Rosário. Many merchants of different nations took passages in her. When these people reached Manila they took up their quarters in a town half a league from the city; its name is Santa Cruz. The greater number of the merchants live there as finding it [97] more agreeable. In the place is a church called Santa Cruz, belonging to the Jesuit fathers. They performed in it a representation of our Lord Jesus Christ's passion with living figures, being black men residents of the country. It took place in the middle of Lent, and they represented Christ carrying the cross on His shoulder. Upon that day, moved by piety, many of the merchants from this city of Madras, as well as many from Macao,