Storia do Mogor 39.1
Storia do Mogor (Irvine) 39.1
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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.