[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) › 356 # Storia do Mogor 356: AUTHORITIES. Storia do Mogor (Irvine) 356 - **Language:** English ## Contents - [356.1](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.1) — 8 parts - [356.2](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.2) — 7 parts - [356.3](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.3) — 6 parts ### AUTHORITIES. ### [356.1.1](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.1.1) Kãm Raj, ' 'Ibratnãmah ' (India Office Library, MS. No. 1,534, Ethé, ' Catalogue,' p. 146), fol. 57b; Kãmwar Khãn, ' Tazkirat-us-salãtín-i-Chaghatãe,' my copy; ' Ma,ãsir-ul-Umarã,' i. 124, ii. 63-65; H. G. Raverty, 'Notes on Afghanistan,' 1883 ; ' Madras Manual of Administration,' 1885, ii. 86, 87; Mark Wilks ' Historical Sketches of the South of India,' 1810, i. 225, note. As I know the court well, I venture to say that the above-mentioned ambassadors from Pegu \[ante, fols. 177-180\] will be received by the Mogul king as if they were apes or monkeys ; it will be the same with the courtiers, and, generally speaking, with the whole population. There will not fail to be plays produced about them, as I have seen in similar cases; pictures of them will also be made and hawked in the streets, as something most marvellous and extraordinary \[see forward, fol. 195\]. \[186\] I have already spoken of the Persian physicians, and of their inability to believe or admit that European doctors are acquainted with medicine ; but I will insert, nevertheless, an instance that occurred in 1679. While I was at the court of Shãh 'Alam in Aurangãbãd, there arrived a Venetian physician named Angelo Legrenzi. He came from Aleppo, having quitted the service of the Most Serene Republic, and at the age of thirty-five had set out in search of fresh fortunes. He had thought out various ideas, and collected in his head many thoughts. ### [356.1.2](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.1.2) He came to see me, and delivered to me a letter of recommendation from the Reverend Father Fra Ivo, Capuchin, of Surat. I received him with every civility, making an offer to him of a share in my house, including a companion of his called Signor Protazio, a German gentleman. I was highly delighted by his arrival, in the hope of ridding myself of several patients, who all day long came in search of me personally. Forthwith I gave him out to be my relation, in order to obtain him more respect. I took him to the presence of the chief physician, Mamed Muquin (Muhammad Muqim), of whom I have already spoken, with the object of getting him, too, entry to the court, with handsome pay from the prince, and thereby prevent any hindrance to his practising. The chief physician promised me the new-comer should have a place, but patience was required. The worthy patrician, seeing how well I was treated, was full of joy, but would not comply with my advice. He showed he was in too great a hurry to enter \[187\] the prince's service and draw his pay. As a proof of his ability, and that he was not a surgeon, but a physician, he prepared a pamphlet in which he discoursed on the four principal fevers, of their causes, and the remedies for driving them away. Seeing that he had little confidence in my word, and none at all in that of other friends, I took him with me to the said chief physician. Legrenzi presented the pamphlet, and its contents were explained. ### [356.1.3](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.1.3) Muhammad Muqim, while listening to his talk, seemed pleased and contented, and by his face indicated that he approved of such good arguments. On his side Legrenzi was equally satisfied, in the belief that he had done rather well by presenting his work, which would cause him to be valued at the court. Knowing the contrary, I said to him how much I should rejoice if he met with success. At the time of saying good-bye the chief physician said to him that he could repeat his visit to the court. ### [356.1.4](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.1.4) I continued to aid him with a horse and servants, who every day attended him, for the chief physician lived over half a league from my house. This going and coming lasted for a year without the chief physician making over to him any patient, or speaking any more to him. Our patrician did not perceive what it meant. Finally, one day, to undeceive him, Muhammad Muqīm ordered one of his servants, an Armenian, called Joseph, who acted as interpreter, to sit down near him. Our patrician was offended at this act, and on his return \[188\] home he reported it to me. I did not know what else to say to him than that he must have patience. The following day he went back to the court, and wasted his time seated there for over three hours. Finally the chief physician accosted him by asking whether he knew what thing God was. At such a demand Legrenzi was stupefied, and made no sort of answer. By this request he understood that he had received his dismissal, and his joy was turned into sadness. Thus he went back the way he came with lamentations over his strange fate. He was well received, and appointed again to the place that he had quitted. Mr. Protazio remained with me, having no money to pay for his journey. After a year, however, he started, and I helped him so far as I could, and I heard no more of him. ### [356.1.5](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.1.5) In April, 1706, Shāh 'Ālam sent a letter to his father Aurangzeb, enclosing other letters from several spies who were with Prince Akbar. By these the news was conveyed that Prince Akbar had died in that month near the fortress of Qandahār, belonging to the King of Persia. Aurangzeb, when he received this joyful news so long awaited, pretended to feel the greatest sorrow, stating how much he grieved at the prince's dying in a strange land; that it was at his own desire he had left India; that it was God's punishment for not obeying his father's counsels, for having decided to act contrary to Mahomedan law. \[189\] Equal to the king's joy was that of the princes A'zam Tārā and Shāh 'Ālam, although from reasons of high policy they professed to be greatly disconcerted by it. For they knew they had been delivered from one great obstacle to securing power after their father's death. For he (Akbar) had many friends at the court, and the King of Persia would have helped him. ### [356.1.6](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.1.6) When the said prince fell ill and knew he had no hope of life he made his will, and named the King of Persia, Xasulten assen (Shãh Sultãn Husain), heir to all his property. This king directed Akbar's body to be conveyed to the city of Maxat (Mashhad), where the Kings of Persia are buried. He caused a grand sepulchre to be built for the prince close to that of his own father, Sultãn Sulaimãn, who had been a great friend of Akbar. He also directed that all the precious stones which had belonged to the prince should be inserted upon the tomb ; he would not accept for himself a single thing from the inheritance. In connection with his interment he also distributed bountiful alms, and assigned to the tomb an endowment, by which three hundred poor were fed daily. These acts caused the praise of his generosity to become universal. This king lives at this day in peace, and shows himself extremely devout, never missing on any day his appointed prayers, beseeching God to maintain peace. He does not slaughter numbers of people, as had been the cruel practice of his ancestors. ### [356.1.7](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.1.7) In ten years of this king's reign not more than one man has been killed by his order. It is the habit of these Persian kings when they go to the chase, or travel from one city to another, to take with them their ladies guarded by cavalry and eunuchs. These attendants go in advance of the king, and look about in the fields to see if they can find anyone. Anyone found near the route is made to hide and withdraw until the king has passed. One day while he was marching to the city of Qazwin he came across a peasant under a tree, his face to the ground and his hands clasped over his head, resting there out of mere stupidity. He was noticed by the king, who, recognising that it was ignorance and not evil intent, threw his cloak over him with his own hands, and went on his way. The chief eunuch, who preceded the queens and the women, found the man, took away the cloak, and killed him. When the king reached his tents he asked the chief eunuch if he had found anyone within prohibited limits. The reply was that one man had been found and killed. By the king's order the eunuch himself was killed for want of respect to the royal cloak with which the peasant was covered, it being a plain sign of the royal protection. ### [356.1.8](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.1.8) When this king was at the city of Isfahan, they told him there were many inhabitants who drank wine, and he issued a prohibition at once in accordance with the orders of the Quran. A few days after the issue of this order a Dutch ambassador arrived at the court to negotiate certain business \[191\], and he brought a handsome present for his Majesty. Among a number of other things were some birds, such as parrots, cockatoos, et cetera, which sang, talked, and whistled most cheerfully. It would be hard to express the amount of pleasure that his Majesty received from this gift. ### [356.2.1](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.2.1) One day, as was his habit, he went to sit in his garden, and caused those birds to be brought, hoping to increase his enjoyment by listening to their songs and talk. He was a good deal disappointed, since they uttered not a single sound of joy, although there was no want of the fruits or other products which are their food. His Majesty waited five days to see if they would speak; but finding they were more and more depressed, he sent for the ambassador, and asked the cause of the birds' silence. The ambassador replied that when he brought them to his Majesty he had given them a drop of wine; this caused them to sing and talk cheerfully. The king tried at once an experiment in compliance with the hint given by the ambassador, and on seeing the effect, he declared that he did not know that the privation of wine caused sadness in those accustomed to drink it. This experience caused the king to sanction once more the use of wine by those who had need of it. But a certain punishment was fixed for those who got drunk. \[192\] I have already mentioned that the officials governing the Karnãtik requested leave from the Mogul to build a new fortress at the port of San Thome. His Majesty refused his permission upon the excuse that the Europeans would take possession of it, since it was so close to the sea. Nay, he would be highly pleased if they could be deprived of those towns where they already resided. ### [356.2.2](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.2.2) At the port of Puliacat in the Grand Mogul's territory, lying at a distance of eight leagues from Madras towards the north, the Dutch have a fort within the town. Five years ago the daughter of a Dutchman fled from it. The Dutch, who are not a careless people, made an inquiry into the facts, and found out that a Mahomedan had carried her off out of the place with her own consent. After five years had elapsed the Mahomedan returned to his home in Puliacat in the belief that no one would know anything about what he had done. The Dutch were told of everything, and therefore sent for three ships from Negapatam. They disembarked a sufficient number of soldiers, entered the Mahomedan's house without any warning, and removed the woman with her three sons. The whole force of the Mahomedan who governed there was useless. This event happened on September 12, 1706. \[193\] The reader may have observed that the nobles of India take notice of any generous actions which happen to be done in their sight. The following case may serve as an example: ### [356.2.3](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.2.3) There was a good-looking young Frenchman named Monsieur de Lae, who had been guilty of a homicide in France, and for that reason had taken refuge in India. In Hindustan he entered the service of certain nobles and learnt the language of the country to perfection. In the year 1703 this young man appeared in the city of Gujarat, then under the rule of Prince A'zam Tãrã. Returning one day from the chase with his magnificent retinue and numerous followers, the prince saw the young man. He recognised by the man's complexion and his clothes that he was a European. The young man took off his hat and made a very deep bow. The prince halted and made him a sign to come forward, and asked him of what nation he was and his name. He replied that he was a Frenchman, and he was called Monsieur de Lae. Upon hearing this the prince gave a sign of joy, and asked him if he were related to the Monsieur de Lae ( = De la Haye) who took the city of San Thome. The young man replied that he bore the same name, but was in no way related. Thereupon the prince resumed his road with all the signs of dejection. Had the young man said he was a relation of Monsieur de Lae (de la Haye), he would have been given high pay, and would have been much esteemed \[194\] by the prince and all the other persons at the court. ### [356.2.4](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.2.4) In the territory of the King of Persia there was a rebellion of the Baloch tribe, of whom I spoke in my First Part (I. 246, III. 75) when treating of the tribes in Hindustan who dwell on the borders between the Mogul country and Persia. These people attacked and ravaged several provinces of Persia. The king sent a division of soldiers to allay the tumult and subdue their pride. But the army was defeated and routed. Then his Majesty ordered a general called Gurgi Kam (Gurgln Khãn), a Georgian by race, to proceed with an army and reduce the country to order. The general carried out his Majesty's orders, and had the good fortune to overcome the rebels. Not content, however, with that success, he entered their country at the head of his army, putting the whole country to fire and sword. He burnt down houses with entire families and killed the prisoners in the most brutal way. The principal men he roasted on spits. The little unweaned infants he dragged from their mothers' breasts and hacked to pieces, while other mothers were cut open. By these means he intimidated the tribe and brought it under subjection, and made it obedient to the king. When this general found himself thus victorious, he asked his Majesty's permission to invade the Mogul kingdom in order to \[195\] eradicate entirely the above tribe ; but his Majesty would not consent to his application. ### [356.2.5](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.2.5) Let us return to the ambassadors of the King of Pegu and see what happened to them. They started from Madras with the intention of attending the court of the Great Mogul, as their king had directed. When they reached the camp of Dã,ud Khãn, they were prevented from going farther until they had agreed to put on better clothing than what they were wearing, and they were told that if they wanted to go to court they must ask permission ; otherwise they might return at once whence they came. This order had been received by Dã,úd Khãn from Aurangzeb, who also directed the purchase of one hundred elephants. These were to be sent in company with the ambassadors, on the condition, however, that the latter had changed their style of dress. When the ambassadors found that their progress to the court was barred, they decided to dress themselves in another way. They ordered some fine clothes and put shoes on their feet, covering their heads with a hat of straw having extended and rather wide wings, of which the lacquered crown was in shape something like a reversed flower-pot. Pictures of them thus attired were sent to his Majesty. Thus accoutred, and with the above-named retinue of one hundred elephants, which Dā,ud Khān had bought, they were sent on to court. ### [356.2.6](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.2.6) The friendly reader should reflect here on the designs of this aged king, who gave this order to Dā,ud Khān solely that the ambassadors and agents of different princes, as also the spies of various rajahs who are found in numbers at the court, should be able to write \[196\] to their princes that to his (Aurangzeb's) court had come ambassadors from a strange king bringing a magnificent present. Aurangzeb thought that by so doing he could make a display of his greatness, and that he would be looked on as a mighty potentate, a reputation which he desires to have. There can be no doubt that some princes among the Rajputs do entertain this belief, as Aurangzeb wishes them to do, since, as I have said, they are in the habit of accepting what is commonly asserted. The Shivā Jī, however (i.e., the Mahrattahs), are not highly impressed by these artifices; on the contrary, they press on him straitly more and more. When the doings of the Mahrattahs are reported to him, he has no other answer than that there are robbers everywhere. This is to save his dignity, but in his heart he is acutely pained without being able to devise a remedy. \[Here I omit an account of Dā,ūd Khan's proceedings at San Thomé and Madras, which I have already given from the Portuguese version in Part IV., fols. 245, 246. I have inserted there one or two emendations from the Italian and Portuguese versions in Part V. I pass on to fol. 202.\] ### [356.2.7](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.2.7) \[202\] King Aurangzeb repents of having entangled himself in this war with the Mahrattahs, for it has not succeeded as he had hoped; thus he has been compelled to remain in these Dakhin lands as the only condition of keeping what he has conquered. At this moment he is encamped at a place near Aurangãbãd, called Ahmadnagar, of which I have spoken (I. 75). There is not one of the princes his sons who will undertake to carry on the campaign. Meanwhile the Mahrattahs move about with their armies and pillage the empire of Hindustan in all directions. Such is their power and audacity that they penetrated as far as the capital at Dihlī and plundered wherever they pass. While one army was on this expedition another army, also belonging to the Mahrattahs, was active in plundering the city of Gulkandah. Every day they display their power to a greater extent in every part of the Mogul empire. ### [356.3.1](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.3.1) \[203\] The old king never ceases issuing his orders for the suppression of all these disorders, but they little profit him. He lives in constant dread that his sons A'zam Tãrã and Kãm Bakhsh may rise against him; hence, as an impediment to any such revolt, he sends out the larger part of his troops to fight under the standards of generals, ordering them away on expeditions first in one direction, then in another. In the month of November, 1706, the old king fell ill once more, and for five days did not appear in audience. This illness was the cause of an outbreak in the army, men thinking the king was dead. Already many officers had gone over to the side of Prince A'zam Tãrã, others had adopted that of Kãm Bakhsh, while the rest made ready to lay hands upon all they could find. The astute old man was told of these things, and, ailing and weak though he was, had himself carried to audience on a small throne propped up by a number of cushions, and having men behind to hold him so that he should not fall. As soon as he made his appearance the instruments of music began to sound, and by the beating of the drums the army was informed that the king was alive and was engaged in giving audience. Thus the mutiny was stayed, which until that time had gone on increasing. ### [356.3.2](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.3.2) The sagacious old man, thus seated on the throne, gave first some orders to the chief wazir. He then had recourse to an artifice such as had been customary with him in early years. Taking his handkerchief, he pressed it upon his eyes and pretended to cry. This act raised acute compassion among the bystanders; and whether it were genuine or merely a stroke of clever policy, they demanded the cause of his grief. Aurangzeb then removed the handkerchief from his eyes, and, tears running down his face, said: 'I weep bitter tears, and grief overwhelms me at finding myself so feeble, also because I foresee much destruction and many innocent deaths. The chief anxiety which torments me is that my prayers are unanswered wherein I ask God daily to take me from this world.' ### [356.3.3](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.3.3) Having said this much, he straightway fell to weeping again, and with many sighs went on with his story. 'Last night Muhammad appeared to me and told me I was unreasonable in calling for death, since God had decided that I should live another thirty years. The Creator had thus decreed, and my insistence could not prevail.' The astute king had invented this fable, so that if he fell ill again and was unable to appear in public, there should be no disturbance in the army, they being persuaded that he had so many years yet to live. He never doubted that all his words would be swallowed by everyone, since he knew that the majority of people held him to be a saint and a truthful man. As for myself, I have not a doubt that this fable of Aurangzeb's was rejected as untrue by all the princes. At this audience the traders of Surat appeared again to supplicate his Majesty to get them back the trade which had been stopped by the Dutch, as I have already stated (V., fols. 4, 167). His Majesty ordered twelve lakhs of rupees to be paid to the Dutch, with which they must be content. The Dutch agreed to accept the amount and cease to blockade the trade of the port. They had suffered no loss, having at various times taken possession of several valuable prizes. In this way they had triumphed. ### [356.3.4](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.3.4) I now state what happened to me. On December 15 in the year 1706 it was the pleasure of the Divine Power to remove from this world my wife, with whom I had lived more than twenty years. The grief I underwent at that melancholy moment I neither know how to, nor ought I to, recount. All I will say is that it was the more profound for never having been experienced before. But, just as it appears to be the way of the world that sad events always come in company, and are never solitary, on the 29th of the same month Monsieur Martin died; he was the Governor of Pondicherry, nowadays called Fort St. Louis. By this second death I was plunged into nearly the same grief. He had been very much my friend, my true and ancient friend, and I had received from him great—very great—kindness, civility, and honour. \[206\] Still, in spite of all these misfortunes, I was able to console myself by placing reliance on the Divine will. Very few days had passed before there came upon me an occasion of still greater depression and sorrow. I know it to be a manifest injustice, not to be supported by those who cherish the slightest zeal for innocence. I see the true servants of God persecuted, men who have undergone the greatest labour for His service. These priests have never caused the least scandal, or given anyone the smallest occasion of murmuring against their doings; nor is it right that their work of charity should be censured. ### [356.3.5](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.3.5) To this state are the Capuchins of Madras reduced, flagellated by enemies of the soul's welfare and of the propagation of the Christian faith; solely, as I believe, because they are, as befits an Apostolic missionary and a parish priest, zealous for the good of souls and the honour of the Christian religion. Yet their merits are known to all, and as blameless priests they are praised by everyone. The inhabitants of Madras are ready to bear witness to how much they have done there, and what they endure for the profit of the Christians. Who is there who does not know that Madras is a city of considerable size, with very scattered and rather populous suburbs? Yet the Capuchins, by night as well as by day, move about and attend there upon everyone. They are present assiduously at confession, both of the healthy and the sick, administering holy unction and all the other sacraments. They help the widow and the fatherless, supporting them with alms. In addition to all this they also keep open two schools, one for the Portuguese and Latin tongues, the other for the Malabar (Tamil) language. ### [356.3.6](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356.3.6) Nor do they overlook the needs of the poor mendicants, of whom there is in this city a plentiful supply. They help the travellers of many nations, and on every holy day and Sunday console Christian souls by their virtuous preaching. This is the manner in which they have acted, and for this they are persecuted instead of being praised and rewarded. The truth of these things can be discovered by a brief relation that I shall give of what has lately happened, and let it serve as a stimulus to those whose business it is to see these grave disorders remedied, for the consolation of the newly-converted Christians, and of those others who might wish to embrace our holy faith. For I am a good witness to the fact that, owing to these persecutions, a very large number of those once eager to become Christians have changed their minds. \[Note by Senhor Cardeira. — 'Here follows the relation of the persecution in the French language.' Folio 208 is blank.\] --- Source: [https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356](https://indike.org/pramana/in.darkages.travel.manucci~en-irvine.356) · Pramāṇa