Storia do Mogor 39: CHAPTER XV · OF THE GOVERNMENT OF THE PERSIAN KINGDOM, AND OF SOME STRANGE EVENTS
Storia do Mogor (Irvine) 39
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CHAPTER XV · OF THE GOVERNMENT OF THE PERSIAN KINGDOM, AND OF SOME STRANGE EVENTS
39.1.1
THE kingdom of Persia was very well governed, having no rebellions or treasons, neither robbers nor highwaymen on the roads, as there are in some kingdoms, chiefly those of the Turks. For Shah 'Abbas took the greatest care that the land was well governed, and allowed no wrong to be done. This king was much loved and esteemed by his people; not only did they love him, they adored him as a saint. The reason was that his family was descended from 'Ali, who was married to the daughter of Muhammad. The Persians say (though the Turks and the Moguls decline to concede this) that 'Ali succeeded Muhammad as prophet. But this was not the sole cause that he was esteemed and venerated as a holy man; it was also his singular qualities which made him venerable. The king was a man of good stature, well nourished, broad in the shoulders, slender in the waist, a fine horseman, of a bright countenance, strong in his resolves, and a lover of wine. With reference to this, I may recount how he employed a golden vessel called Azarpexa (Hazar-peshah), which means 'a thousand kinds.' It would hold two canadas and a half of wine. When the king wanted to have a joke with anyone, or impose on him a slight punishment, he would force him to drink in his presence the measure of wine contained in the said vessel.
39.1.2
This he did on several occasions to the French goldsmiths who were in his service, when they did not make the enamel work, rings, jewels, and clocks to please him. He would threaten them that if they did not execute the work as perfectly as he wanted it, he would have to double their punishment. For this reason the goldsmiths, before finishing off the work made over to them, carried it many times into the king's presence to see if it met with his approval or not. For it is no joke to drink at once so much wine. In my time there were six French goldsmiths, and the king showed to them great love and affection, giving [24] to each of them 150 patacas every year in addition to food, of which they had abundance, and also presents, which he gave them when he was pleased with the work that they did. Many a time when he was happy he would send for them and make them sit in his presence, and, drinking wine himself, he made them drink too, though not out of the 'thousand kinds.' Conversing with them, he would ask as to the state of things among the kings of Europe — how they fought battles, and many different questions. He took delight in hearing the doings of the King of France, and the mode in which he carried on war ; he also liked to hear from the mouths of these goldsmiths witty sayings, and showed singular affection to Europeans.
39.1.3
For this reason it is, I believe, that in Persia there is liberty, if you so choose, to put and reply to questions on matters of the Christian religion between Christians and Persians, without fear of being interfered with on that account. The reader should understand that among the laws of the Mahomedans is one, that to all questions about religion put to them by Christians they should answer by the sword. This rule is followed most rigorously in Turkey, Arabia, in the realm of the Mogul, also in Balq (Balkh), Bocara (Bukhara), among the Osbeques (Uzbaks) and Patanis (Pathans). Thus it is impossible for anyone to utter a word there against the Mahomedan superstition without the chance of losing his head. But in Persia you may use arguments, make inquiry, and give answer in matters of religion without the least danger.
39.1.4
The men of Persia are big, very strong, and fairly good-looking, most subtle in mind, and lovers of music, scents, and flowers. They are of a generous disposition and quick-witted, nor do they fail in becoming good soldiers, intrepid and crafty. With all this, they hold their king in such great esteem that no one makes so bold as to speak against him, or to evade obeying his orders. When he sends an order to behead any grandee, no one raises the least opposition or utters the least contradiction. The orders of the king are considered to be the orders of God; and thus, when a report arrives that the king has sent for the head of any governor or other official, the culprit issues forth to meet the executioner of the royal orders, and offering himself for the stroke, requests him to carry his head into the presence of his king, which he gives as a sacrifice to the royal commands.
39.1.5
It happened about this time, when he was in Isfahan, that Shah 'Abbas received a report that Xaabascan (Shabash Khan), governor of Tabriz, a man of great stature and much strength, commanding twelve thousand horsemen, had been guilty of an omission of some consequence. The king issued an order that a soldier should be sent to cut off his head. When the emissary arrived the governor was giving public audience; the man laid hold of his sword, and called out that the king demanded his head. Shabash Khan, without any remonstrance, presented his body, and putting down his head, told the soldier to cut it off. The man struck a blow, but Shabash Khan, being of a large build, it did not go very far, and only wounded him. In a rage, the governor raised his hand and gave the man a heavy backstroke, by which several of his teeth were knocked out, exclaiming that the king had ordered him to cut off his head, but not to torture him. Holding down his head anew, he directed the man to deliver a proper cut, and then with two more blows his head was severed. It was carried to the king's presence, where orders issued, as was the custom, that it should be shown for three days in the public square as an example and warning for others. Now I will recount some other events, which will give to the reader some idea of the strict justice done by Shah 'Abbas, and the quickness of his mind in unmasking impostors.
39.1.6
There happened during the time that I was in Isfahan another remarkable instance by which you can gauge the attention which Shah 'Abbas devoted to deciding justly. There were two rich men, one of whom had, during many months, run up an account with the other, there having been no opportunity of a settlement between them. One of them was called Mahomed Raza (Muhammad Riza), and he owed a large sum of money to the other, who passed as an upright man, and his name was Miza Esmail (Mirza Isma'il). Seeing that they could not come to an agreement, they decided that each should write down his argument and his version of the account. Folding up the papers, each man was to write his name on his own documents ; then they were to be enclosed together in a bag sealed with each man's seal and those of several witnesses. So said, so done. The good Mirza Isma'il, not suspecting the deceit of his debtor, Muhammad Riza, left the bag in his hands, with the understanding that when Shah 'Abbas returned from the chase, the said bag should be made over to the king, praying him to give orders for judging the cause. The agreement was that after the judge nominated by the king had given his finding, not another word should be said.
39.1.7
Muhammad Riza had time, before the king returned from hunting, to cut open the bag ; and withdrawing the papers of Mirza Isma'il, in which were weighty and convincing reasons, he substituted for those writings and accounts other papers bearing his creditor's name. Then, sending for a workman, the bag was resewn with such neatness that no one could believe it had been cut. The king returned from his hunting, when both men appeared in his presence and delivered to him the bag, with the prayer that he would graciously order a speedy decision to be given. The king, being eager that justice should be done, as will be seen further from a case that I will mention later on, sent at once for one of his ministers [26] named Fazel Beg (Fazil Beg)—that is to say, ' Learned Person,' of whom he had a high opinion as being a disinterested and very truthful man. To him the bag was delivered. Coming forth in company of the two petitioners, Fazil Beg On his arrival, he (Fazil Beg) told him such a story, and so established that a man held to be truthful and just could not make such a demand, and, being himself the debtor, should yet have maintained to be the creditor.
39.1.8
The Qazi said, if all he desired, that he would refer to his books, and, in case that Muhammad Beg had really received the money, he would satisfy him by giving him the amount of his debt. The Qazi was pleased with Fazil Beg’s offer, and gave him the papers, which Fazil Beg no sooner received things, for it would be sure to cost him his life. Nor could he suspect Mirza Isma'il of any imposition; he being known as an upright and truthful man, against whom none could make any accusation, for he was a pious man with a good conscience. For these reasons the king said to Mirza Isma'il that he must be patient for a little while until he could get at the truth.
39.2.1
Among other things, the king reflected that the bag had been in the hands of Muhammad Riza, that he could have cut it open and then closed it. Therefore he decided to put his suspicions to the test. Thus do princes act who desire to have justice done in their realms! He resolved to burn a piece of the carpet on which he sat, a piece of rich stuff excellently woven, and so much prized that he seldom used it to sit upon. Secretly he burnt a hole in the said carpet, and said nothing about it. The employe who had charge of it, discovering the burn, was in great fear lest the king might order his hand to be cut off, or otherwise punish him for taking so little care of such a precious article. Taking possession of the carpet, he removed it in secret to his own house, and diligently searched for a workman who could darn it so perfectly that no one could see that it had been repaired. Through it so happened that he got hold of the workman who had sewn up the bag. After some days the king asked where his favourite carpet was. When they had brought it and spread it out, the king took his seat upon it, and, without attracting attention, searched for anything in the nature of a darn. In spite of its having been repaired, he could not find the place. Thereupon the king ordered the employe to produce in his presence the workman who had darned the burnt place. The man, being frightened by this sudden question, could not deny, and went off to bring the workman.
39.2.2
Both returned to the king's presence, when he asked with a serious look, as if he already knew, 'How much did you get for mending this bag?' showing him the one that he had sewn up. The workman replied that they had given him had a hole, which (as they said) had been gnawed by the rats. It was of great importance to his good name, the owner said, that it should be darned at once and with skill. The king asked if he knew the man who gave him the job, and he answered 'Yes.' At once orders were given that a number of officials and servants should attend in the presence, with Mirza Isma'il and Muhammad Riza in their midst. When they had all arrived, the king asked the workman which was the man that had given him the bag to be darned. Then the workman pointed out Muhammad Riza, adding that he had done the work in his house and in his presence, stating the day, the hour, the house, and the place in the house where he had carried out the work. These statements having been verified, the king ordained that Muhammad Riza should be cut into four pieces, which, being attached to the tails of four camels, should be dragged through the city, preceded by a drummer and a man shouting: 'This is the justice that the king has ordered to be done.' The house of this Muhammad Riza was cleared of its contents, and the whole given to Mirza Isma'il. Thus was justice done, and impostors were kept in order;
39.2.3
thus should act all princes if they would not be instruments of oppression, if they are desirous of cutting short the career of knavery. The story I am now to tell will prove that Shah 'Abbas loved to do justice. He who related it to me told me how the king allowed no Christian to be ill-treated. Nevertheless, the Armenians are not held in much esteem in Persia, this very king having several times taken from them their wives and daughters, picking from among them the best-looking. All the same, he would not permit them to be oppressed by anyone else. It happened that a Persian soldier, considered brave but very arrogant, a tall man with huge moustachios, went daily and seated himself at the shop of an Armenian trader who sold all sorts of drugs. This trader had a daughter eighteen years of age who looked after the shop. The soldier passed his day in conversation with this girl, whence it came to pass that the Armenian was unable to sell his goods. The customers were frightened at the terrible appearance of the soldier, and would not venture to approach the shop.
39.2.4
Thus the frightened trader was obliged, after much hesitation, to say to the soldier most humbly that he would feel obliged by his doing him the favour of not coming so often to his shop, seeing that no one dared while he was seated there to come up to it to buy anything ; that thus he suffered greatly in his business. He must beg to be excused for making this petition, but it was necessity alone that compelled him to make the request ; for if things went on as they were, he would be unable to exist himself or maintain his family. Hardly had the Armenian finished his humble speech than the soldier seized his sword, and with one blow severed the man's head from his body, and, jumping on his horse, rode off to hide in a place set aside by the king as a sanctuary for offenders, whence not even the law itself could withdraw him. The Armenians were informed of this deed. Assembling themselves, they proceeded to lay their complaint before Mirza Cuchuc (Mirza Kuchak), which means ' Little Noble,' who was the chief justice. This man was so inimical to the Christians, that when he had succeeded in catching the murderer, the sentence he passed was that a small wound should be inflicted on the little finger of the man's left hand, from which only three drops of blood flowed, and that he should pay in cash a fine of ten patacas. This sentence showed that he valued the Armenians as worthless and people of no account.
39.2.5
The Armenians, upon the issue of this unjust sentence, made all possible haste to inform the king of the circumstances. He admitted them to an audience, and verified their account of what had happened. He told them to be patient, that he would not forget the case, and justice should be done to them. After the lapse of some days, Mirza Kuchak appeared before the king to report to him on various matters, but made no mention of the Armenian's death. The king dissembled. After a little conversation, he asked what would be the necessary sentence on a Christian who had slain a Mahomedan [29]. Mirza Kuchak replied that first of all he must be forced to pay three thousand patacas, and after many tortures his head must be cut off, as punishment for his great audacity in raising his hand upon one of the faithful friends of God and a follower of 'Alī. All this he delivered in a loud voice, as if he were pronouncing an admirable decision. The king pretended he approved the answer, but this was a mere subterfuge; and he went on to ask him, If by chance a Mahomedan wrongfully killed a Christian, what would have to be done?
39.2.6
Mīrzā Kuchak, who supposed that his first reply had been pleasing to the king, and glorying so much the more in exalting Mahomedans as he depressed Christians, answered that the Mahomedan murderer must receive a small wound in the little finger of the left hand, from which three drops of blood could flow, and not more, paying, in addition, ten patacas to the relations of the deceased. Thereupon the king said: 'Why make such a difference between Mahomedans and Christians? It does not appear fair to favour the Mahomedans so greatly and show such harshness to the Christians.' Mīrzā Kuchak began to give the rein to his eloquence, exalting the Mahomedans and depreciating the Christians. Among other arguments, he said that the Mahomedans of Persia were faithful to God, that they adored the great 'Alī, that there was a great difference between Mahomedans and Christians, both in this world and in the next, for Christians could never get to heaven, being infidels. To preach sound doctrine and afford a good example in this world, it was necessary to decide cases as he had stated, nor were Christians worthy of anything better.
39.2.7
Shah 'Abbās changed colour, and with an angry voice told him to be silent. He declined to hear such arguments; he had only to look into the books of Moses and see the rightful verdict: 'Who slays shall himself be slain.' If he (the chief justice) had not been a descendant of Muhammad, he should have been forced to order him to be torn in pieces by lions, on account of the unjust sentence that he had given in the case where a soldier slew an Armenian. The king ordered him never to appear in his presence again, and the false accusers were expelled from the court.
39.3.1
The king ordered the soldiers of his guard to go and claim the soldier who had committed the murder, bring him out from wherever he was hiding, and cut him to pieces. They told the king that the place was a sanctuary, a place of safety that the king had granted to misdoers. The king answered: 'He who granted the sanctuary can withdraw it.' Thus in this king's time there is no longer any place of refuge. The soldier was quartered and the pieces dragged through the city of Isfahan, and Mīrza Kuchak quitted Persia. Subsequently I encountered him in the empire of the Great Mogul, in the city of Laor (Lahor), and in the proper place (Part II., 198) I will recount what happened to him [30].
39.3.2
The events of which I have spoken caused the subjects of Shah 'Abbas to talk much about his many virtues. Hearing all this, an English gentleman lately arrived in Persia conceived a great desire of seeing so renowned a monarch. He therefore hastened on to Isfahan, and during a stay there of some days he became familiar and friendly with the king's goldsmiths, particularly with one of them called Clodio. This man was specially favoured by Shah 'Abbas, he being somewhat of a jester, and the king frequently delighted in listening to him. The gentleman, learning the inclination that the king had to the said Clodio, begged and entreated him to arrange some way in which he could have an audience. He said that it was for this that he had come so far, and that he would go back to Europe satisfied if able to declare that he had seen and spoken to the King of Persia. Clodio inquired of him whether he had any business about which he could speak. The gentleman replied that he had none ; it was solely for his own satisfaction and out of curiosity that he desired to see and speak to the king. To this Clodio said that, as to seeing him, that was very easy ; but in regard to speaking to him, it was against rule when there was no special business. The gentleman persisted that he had an ardent desire to speak to the king, and for that reason begged him to do this favour, which he would never forget as long as he lived; thus he must continue to search for some mode of accomplishing his desire.
39.3.3
As Clodio was quite willing to do this kindness to a gentleman of good family, he told him he must wait for some days, and then without fail he would carry him into the presence of the king. It so happened that a few days afterwards the king sent for Clodio. After a little conversation the latter reported to the king how there had come an English gentleman with many European recommendations, a great soldier, and of high family. This gentleman greatly desired to have the honour of being allowed to appear before the royal presence. He did not want to quit Persia for Europe without having accomplished this his purpose. The king asked if the gentleman had come on any business. Clodio replied that he had none ; his only business was to be able to boast of having spoken to the most renowned king in the world. The merits of his majesty were apparent to all, but chiefly to those of Europe. The king asked if the gentleman was of as high rank as the ambassador (Bellomont) who had already left. He was told that there was little difference. Upon this the king gave him permission to bring the gentleman the next day. Clodio left the court and went straight to see the gentleman, who was waiting for him with great and impatient longing. Hardly had he appeared when the gentleman asked him if he brought good news. Clodio answered ' Yes ' ; next day he would have to go to the palace, and therefore [31] he must make ready for the anxiously desired visit.
39.3.4
The gentleman was very pleased, and in high delight embraced Clodio, declaring that his whole life long he would be ready to serve his interest in any way he wished. Clodio bade him good-bye. The gentleman was busy all the night, without once stopping, in arranging his hair and attaching various ribbons to his clothes. His hat bore curled feathers of various kinds ; his shirt and clothes he rubbed with different kinds of scent. When all this was completed, he passed the rest of the night composing sentences and searching for the choicest Turkish words to use. Next, he began to picture to himself how he must present himself before the king, the arguments and answers that he would have to give to the royal questions, which last he invented himself. From one thing to another, he finished by staring out of the window for the approach of dawn. Day had hardly broken when he issued forth hurriedly in search of Clodio, who pointed out to him that it was not yet time ; when the hour arrived, he would fetch him. This he did, bringing with him Mestre Pit (? Mr. Pitt), who had also quitted Europe to see the world, and for the time being was to pass as the gentleman's servant. They arrived at the palace, the gentleman highly delighted at being so near the satisfying of his curiosity. He was as one very weary and very thirsty who reaches a crystal spring, not knowing how dear his curiosity would cost him.
39.3.5
Announcement of their arrival was made to the king, he being at the time in his garden taking a walk. Permission having been accorded, all three went in — that is to say, Clodio and the gentleman and Mestre Pit (Mr. Pitt), who passed as a servant. Arriving within sight of the king, the gentleman raised his hat and made his bow in the European manner with great politeness. Drawing still nearer, he dropped on his knee, as Clodio had instructed him, and began to speak thus : ' The greatness and the renown of your majesty's royal person are spread throughout the world, and the name of such a dread sovereign stands higher than that of the greatest monarchs. The whole of Europe is lost in admiration on learning that in Persia is a sun illuminating with its rays the whole of the Arctic and Antarctic regions. Thus have I come this immense distance to acquire the honour of beholding and of speaking to such a great king.' All this he said in the Turkish language. Shah 'Abbas motioned with his hand for him to rise, and with a pleased expression requested him to come nearer. Then he asked his name, of what country he was, through what lands he had passed, and many other questions. After this he inquired how he supported himself in his own country. The gentleman replied that he owned land which yielded him a sufficient income, adding that he was a captain in the King of England's cavalry.
39.3.6
Shah 'Abbas replied : ' Can you tell me how it happened that his own subjects came to behead him, a thing I am unable to believe, seeing that it would be the greatest piece of disloyalty and audacity that could ever enter the heads of reasoning beings ? I trust you will tell me the truth without any concealment.' The gentleman said : ' I will tell your majesty the truth : it took place with great barbarity, in public, upon a staging, a great crowd being assembled to look on at this event ; among them I myself was quite close, and out of the deep affection which I had to my king, I have managed to preserve a handkerchief dipped in his blood.' Hearing these words, the king, Shah 'Abbas, placed both hands on his sides, and, changing colour, exclaimed in an angry voice : ' Oh, traitor ! you were in his service and his subject ; how could you be such a coward as to allow your king to be beheaded, being present yourself at this barbarous deed, without forthwith giving up your life for him ?'
39.3.7
At these words, which issued from the king's mouth with the sound of a lion's roar, the gentleman stood dismayed, speechless, giving himself up as lost. The king, turning to his suite, said, in the same severe tone : ' Take away this coward and traitor, unworthy to remain in the world, and shut him up in a prison-house apart, and thus let the world know that Shah 'Abbas cannot suffer in his presence a man who, calling himself a gentleman and a valorous captain, could be present at the beheadal of his king without attempting the slightest effort in defence of his liege lord.' Hardly had the king ended this speech when the men who were on guard fell upon the English gentleman, disarranging his feathers, hair, and garments, which had cost him a whole night's labour, and binding him, they dragged him off to a dark dungeon, where the poor gentleman expected every moment to be put to death, lamenting that his own curiosity had been the cause of this great peril. Meanwhile Clodio and Mestre Pit (Mr. Pitt) returned sadly to their homes, in shame, with hanging heads. Shah 'Abbas' object was to give a lesson to his own nobles as to the manner in which they should serve their king and the fidelity they ought to display, when the occasion arose, in defence of their monarch.
39.3.8
After a few days Clodio went to the king and petitioned for the gentleman's pardon, and that his release might be graciously ordered. But the king still showed severity, and replied that such a fellow had no right to live. However, Clodio did not lose heart, knowing the favour in which he stood. He uttered some witty remark which chanced to take the king's fancy, and, laughing, he said he would grant the man's liberty if he (Clodio) would give his dog its liberty to remain all its life with the monarch of Persia. This dog was very clever, and several times the king had asked Clodio for it, but had always met with a refusal for one reason or another. Now, finding himself under an obligation to get the gentleman released, Clodio was forced to present to the king the dog he loved so well. Then the gentleman was set free, who that same day, in the greatest haste, left Isfahan, apprehending some further misadventure. When seeing him off, Clodio said to him that when he had reached Europe he should impart to his friends the honour that had been done him, and tell them that the kings of Asia were not devoid of sense.