[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) › [Mongolicae legationis commentarius](https://indike.org/pramana/in.darkages.travel.monserrate) › The Commentary of Father Monserrate (Hoyland) # The Commentary of Father Monserrate (Hoyland) Translation of [The Commentary of Father Monserrate (Mongolicae legationis commentarius)](https://indike.org/pramana/in.darkages.travel.monserrate) - **Language:** English - **Date:** 1922 CE - **Translator:** [J. S. Hoyland](https://indike.org/pramana/person/hoyland) - **Extent:** 309 passages, 67,841 words - **Text:** complete digital text - **Source:** archive.org · The Commentary of Father Monserrate, S.J., on his journey to the court of Akbar, translated from the original… · Public domain (published before 1930) ## Contents - [1 Father Monserrate's Introduction.](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.1) — 7 parts - [2 ABBREVIATIONS.](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2) — 38 parts - [3 Justice.](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.3) — 2 parts - [4 THE END.](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.4) ## Text ### Father Monserrate's Introduction. ### [1.1](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.1.1) To P. Claudius Aquaviva, head of the whole Society of Jesus, Antonius Monserratus, priest of the same Society, sends greetings. The men of antiquity were so exact and diligent that, when they were making a journey, they entered the happenings of every single day in their journals, with the most minute carefulness. Alexander, when he made his expedition into Asia, gave the charge of this important matter to Eratosthenes the Macedonian, whilst Antiochus Nicator, the son of Seleucus Nicator, gave it to Artemidorus. But Julius Caesar himself undertook this task and wrote Commentaries on the wars he waged. The Persian kings, as is mentioned in the book of Esdras, used to do the same. For the recorders of events, as they were called, were ordered by royal command to note down every event that occurred. Many have since followed the example of this diligence, both by land and sea ; and thus, in their devotion to Geography, marine Exploration, and History—those most weighty subjects of study—have enriched the republic of letters with generous provision. For this and other reasons it has become a rule in the Society of Jesus that a record should be kept of all events. This rule dates from the blessed memory of our Father Ignatius (Loyola who first pronounced it. ### [1.2](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.1.2) At the time when we were setting out for the court of Zelaldinus Equebar, King of the Mongols, the saintly Roderic Vincentius, Superior of the Society in the province of India, being unwilling to break this excellent rule, laid upon me the charge of recording everything that happened both on the journey and during our residence with the King. It was my duty, in accordance with the discipline under which I live, and with the rules of the Society, to obey this behest with the greatest exactitude. I therefore set myself, for full two and a half years, to write down every evening all the events of the past day. In this daily task of conscientious record-keeping, I embraced every new experience or fact which the day's journey or events had brought before my notice — for example the rivers, cities and countries which we saw : the customs, temples and religious usages of their inhabitants : and, after we arrived at the King's court, the devotion which he showed (though indeed it was but a pretence) towards the religion of Christ. I recorded also his kindness towards Rudolf, to whom had been given charge of that most weighty business, and towards his companions, (though indeed that kindness was but counterfeit, and assumed for selfish reasons). ### [1.3](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.1.3) The zeal, prudence and skill of Rudolf himself was another of my topics, as also were the debates with the Musalmans concerning the Christian religion, and the Afghan war, in which Zelaldinus defeated and put to flight Hachimus, by the exercise of the greatest determination and the most remarkable military skill. Finally, I recorded the triumphant reception of Akbar himself by his subjects. After my return I read these rough and casual notes of mine, just as I had hurriedly jotted them down, to certain members of our Society, who were distinguished for their experience, wisdom and skill in letters. They heartily advised me to write out again what I judged to be the more important parts, setting them in sequence and due order. Having been accustomed to follow the excellent counsel and opinion of these men in other matters of greater moment, I was by no means willing to abandon it in a matter which must be afterwards referred to your testing, and either approved or rejected in accordance with your most weighty judgment. ### [1.4](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.1.4) This is now the eighth year since I first set my hand to this task. For in the sixth year after it was begun \[i.e. in 1588\] I was sent by Peter Martin, Superior of the province of India, to Africa: and was compelled, by the fact that the season for navigation had already arrived, to stop the work, eager though I was to go on with it. I got no time or opportunity to return to my task till I was captured by my enemies the Musulmans near Dofar in Arabia (that is, Sabaea) close to the city of Atramitis, where frankincense is found. I was sent away to Eynanus; but the Musalman king Ommar allowed my slender baggage and my books to be preserved and returned to me. He also permitted me a considerable degree of freedom, though I was still held in custody. For I was granted four months of leisure, in which I was able to make the necessary corrections and additions to what I had written. For, by the singular goodness of God, I had to bear none of the bitternesses of captivity except the mere fact of being a prisoner. My chief solace was the companionship of Father Peter Paesius (to whom I used to make confession); and next to this I took comfort from holy books and from a breviary of the morning and evening prayers. ### [1.5](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.1.5) However, after that four months' leisure, I had once more to lay aside my literary weapons, for I was ordered to proceed to Sanaa, where a Turkish Viceroy resides. He was an Albanian by race (an Albanian is commonly called an Arnautes by the Turks, and an Allanesian by the Portuguese, both names being derived from the name of the principal town of that tribe). He pretended to treat me with the same kindness and ordered (my) books to be given to me; whereupon I returned to my task, and yet further revised, corrected and added to my records, and freed them from blemishes. It will be for you to decide whether I have written in the approved style and fashion of the Society, and whether readers will gain anything from my records. For my part — unless I am deceived by self-love — I believe that some attention given to Indian History will not prove to be without its use to students of Geography and the Classics, and especially to those of us who are devoted to the study of learned and polite writers. ### [1.6](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.1.6) Everything relating to the journey of the Fathers, to their stay at the King's court, and to the Afghan campaign, I have written down exactly as it happened, and as I saw it with my own eyes. But whatever pertains to digressions from the direct course of my narrative (for instance the references at the end of the first book to Cinguiscanus, Temurbegus, the Scythians, the Mongols, etc.), I have gathered primarily from King Zelaldinus himself, or else from a diary of travel written by a certain ambassador sent by King Henry the Fourth of Castile to Timur, or lastly from many other writers whose authority is to be relied upon. Finally, I have divided my work into two books, of which this first forms an account of the first journey to the court of the King of the Mongols, whilst the second is, as it were, an appendix and commentary upon the first; in this I have collected facts bearing on the condition and natural history of India (within the Ganges), of its ancient aborigines and present-day inhabitants. ### [1.7](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.1.7) In the two remaining books which I have added to those already mentioned, I have written in the same fashion a record of my journey to Ethiopia and a brief account of the condition and natural history of Arabia. In these books I have endeavoured (if I may say so without arrogance) to correct, explain and reconcile — in as seemly and moderate a manner as possible — many passages in those Geographers and Historians who have written about India and Arabia : and this I have done as a service to the teachers and lecturers in our own schools. I trust that my work may have been done to the glory of the divine Name and to the benefit of men's minds — a benefit which should not only be earnestly desired but sought after with all one's might. If my double work appears, in your most weighty judgment, to achieve these two aims, I believe that it will be amply satisfying to you. — Farewell. January 7th, 1591. ### ABBREVIATIONS. ### [2.1.2](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.1.2) A. G. ... The Ancient Geography of India by Major-General Alexander Cunningham. Ain. ... Ain-i-Akbari of Abul Fazl translated by Blochmann (Vol. I) and Jarret (Vol. II and III). Al-Badaoni. ... Muntakhab-ut-Tawarikh by Abdul Qader Al-Badaoni, commonly known as Badaoni or Al-Badaoni. The first two volumes have been translated by Lowe and Ranking. The second volume contains an account of Akbar. A. N. ... Akbar-Nama by Abul Fazl, translated by H. Beveridge. So far as published. A. R. ... Archaeological Reports. Badaoni. ... Same as Al-Badaoni. B. G. ... Bombay Gazetteer. Blochmann. ... Ain-i-Akbari Vol. I, translated by Henry Blochmann. Campos. ... A History of the Portuguese in Bengal by Campos, Vols. 2. ### [2.1.2\_2](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.1.2_2) Danvers. ... The Portuguese in India by F. C. Danvers. Vols. 2. ### [2.1.8](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.1.8) D. R. E. ... A misprint for E. R. E. which stand for Encyclopaedia of Religion and Ethics edited by James Hastings. E. D. ... The History of India as told by its own Historians, edited by Sir H. M. Elliot and Prof. J. Dowson, Vols. 8. ### [2.1.3](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.1.3) Elphinstone. ... A History of India by the Honourable Mountstuart Elphinstone, with notes and additions by E. B. Cowell. I. G. ... Imperial Gazetteer. Irvine. ... Moghul Army and its organisation by W. Irvine. Jarret. Vols. II and III of Abul Fazl's Ain-i-Akbari translated by Jarret. J A. S. B. Journal of the Asiatic Society of Bengal. J. B. B. R. A. S. Journal of the Bombay Branch of the Royal Asiatic Society. Ptolemy. Ancient India as described by Ptolemy by J. W. McCrindle. Smith. Akbar the Great Moghul by V. A. Smith. Strabo. The Geography of Strabo translated by H. C. Hamilton and W. Falconer. Vols. 3. ### [2.1.p5](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.1.p5) Von Noer. Emperor Akbar by Frederick Von Noer translated by Annette Beveridge. Vols. 2. In some places in the notes this author's name is misprinted Von Neor. \* \* \* was compelled to go before the King. When he came before him, the King talked with him about religion and asked him whether there were many priests amongst us. He replied that there were large numbers and that very many of them were much more learned than he was himself. He made especial mention of the priests of the Society (of Jesus), about whom he had already heard both from Ismail and from Tauarius. For this reason he decided to summon them as speedily as possible to his presence, and in the year 1579 A.D. he sent envoys to the Viceroy of India and to the Archbishop of Goa asking, amongst other weighty matters of state, that two of the Society's priests should be sent to him. He sent despatches also of the same type and with an identical request to the Superior of the Society in that province. These despatches ran as follows: — 'The commandment of Zelaldinus the Great, King by God constituted. Know, O chief Fathers of the Order of St. Paul, that we are very well disposed unto you. We are sending unto you Ebadulla our envoy, and Dominicus Petrius, that they may communicate to you in our own words our desire that two learned priests should be sent unto us, to bring the chief books of the Law and the Gospel, in order that we may learn the Law and its full meaning and perfect truths in every respect. For I earnestly desire thoroughly to learn that Law. Let them not hesitate therefore to set out with the same envoys when they leave Goa on the return journey; and let them bring the books of the Law with them. Let the priests understand that I shall receive them with all possible kindness and honour. Their arrival will be a great delight to me : and when I have learnt what I long to know about the law and its perfection and the salvation it offers, they shall be allowed to return as soon as they like. I shall send them back again dignified with very many honours and gifts. Let them have no fear in coming. For I take them under my own protection and guarantee. Farewell ! ' The good faith of this letter was supported by the testimony of letters from Ægidanius who had already spent a year and a half with him, and from Tauarius, the governor of the port, who said that confidence should be placed in the good-will of the King and in his genuine desire to see the Fathers. However, the Viceroy, the Archbishop, the Superior of the Province and other individuals of every rank, received the letter with great hesitation. Wherefore Ludovic Athaidius the Viceroy, a man very remarkable both for his statesmanship and for his wisdom, decided to lay the matter before the Council of Bishops, who were then at Goa, and the Portuguese nobles and lawyers. Every man gave his opinion. Most of them stated their belief that no confidence should be placed in the promises of an Agarenus. But all were agreed that the matter under discussion, since it referred to religion, should be left to the decision of the Archbishop and the other Bishops. Henry of Tauora, the Archbishop, then held a council with the Bishops: and the decision was unanimously arrived at that the King's invitation should be accepted, and two priests of the Society sent to him as he asked. In view of this decision of the Fathers, the Viceroy had no occasion for further hesitation. He forthwith summoned Roderic Vincentinus, the Superior of the Society: announced to him the decision of the Bishops, and said that he himself agreed with it. This greatly delighted the Superior. For his mind was greatly inclined to meet the King's wish, and he had the keenest desire to satisfy his pious wishes (for so they seemed). Therefore when he received from the Viceroy the report of the Bishops' decision, he referred it to those priests with whom by the constitution of the Society he must take counsel. Then he put Rudolf Aquaviva in charge of the Mission, and promised to give him two companions. I should like to describe the pleasure, nay the inordinate delight, with which Rudolf received this commission, from the mouth of the Superior as though it were a direct divine command. But I intend to commemorate his many virtues in another place. When the Viceroy heard from the Superior that Rudolf had been put in charge of the Mission, he approved the choice and ordered him to be supplied with transport and supplies for his journey. When Rudolf came to take leave of him, the Viceroy bade him God-speed in an address full of missionary zeal. The Superior appointed as one of Rudolf's companions a man who had an excellent knowledge of Persian; and, the season for navigation having by now arrived, himself accompanied Rudolf the eight days' voyage from Goa to Xeulus and thence to Daman, where he appointed Rudolf's third companion. After waiting four days at Daman, Rudolf and his companions set out again. The Superior, other priests, and the inhabitants of the fortress, accompanied the Fathers to the first mile-stone out of Daman, and then one by one took their leave of them, not without signs of mutual love, which was clearly testified to by the many tears shed on either side. They spent the night at a village called Oroar near the boundary of the territory of the two kingdoms. On the next day they entered the dominions of Zelaldinus, crossing the river of Mount Nera, which is called in the vernacular 'Paharnera,' and divides the territory of the Mongols from that of the Portuguese. Thence they came to Balsar, a name signifying in the vernacular 'Bucephala' or the ox's head. On the next day they reached Nausarinum; and on the third day from Daman they came to Surat. Nausarinum is the chief seat of certain men who call themselves Persians, or Jezeni from the city of Jeze in Persia. By race they are Gabraeans whom the Portuguese call Cuarini. In colour they are White, but are extremely similar to the Jews in the rest of their physical and mental characteristics, in their inclination for hard work, in their dress and in their religion. Indeed they are often called Jews by the Portuguese, nor do they themselves entirely disavow the name. For they acknowledge that they are descended from Abraham, and for this reason practise the rite of circumcision, as do the Hebrews. They correctly calculate the date of the coming of Christ from their ancient documents. The peculiar mark, by which they are conveniently distinguished from other races, as if by a token of religion, is a garment made of linen, of cotton, or of muslin (?), which hangs down to the thigh. The edges of this garment are stitched together; and its two ends are sewn up. It covers the head, and the ends are tied together over the chest, leaving a square-shaped fold about four inches wide, which seems to correspond to the Theraphis, as it is called, of the Jews. They are forbidden by their religious prejudices to put anything into this fold. They tie round this garment a woven woollen girdle of a considerable length, so that it goes round the body several times. They are under a religious obligation to wear this girdle at all times. They are polluted if they touch a corpse. They do not carry out their dead through the front part of the house, but break a hole through the back wall. The dead moreover are not borne away on men's shoulders, but their feet are tied together and they are dragged along the ground on their backs. They neither burn nor bury corpses, but let them down into a place surrounded with high walls to prevent wild animals entering, as though it were better to be torn and devoured by birds of prey or scorched by the heat of the sun, than to be consumed by the flames, or covered with earth and so disposed of! They pour out any water that has been left in the house, and no one may use the articles which the dead man has used. These religious customs not only resemble, but definitely reproduce, those of the Jews. ### [2.2.1](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.2.1) But though these people are bound by so many Jewish religious usages, still they worship Fire and the Sun, and build temples to Fire. They appoint priests, temple-guardians and soothsayers, and feed the sacred fire with fresh ghi or with precious sweet-smelling oil. If they are compelled to establish some statement by oath, they make water upon burning coals, which they regard as the most sacred form of oath. If they refuse to do this, no faith can be put in their word. On their feast days they pray in the morning, with a very loud voice and in a strange tongue. They have their own writing script. The scriptures of their religion are contained in a single volume, which only those who know the language in which it is written can understand. This volume has three parts, dealing with religious observances, the wisdom and legal enactments of the ancients, and the lore of the Magi (who are regarded by the Persians as a class of sages) regarding prophecy and divination. The diet of these people consists of milk, ghi, oil, vegetables, pulse and fruit. They drink no wine. They are allowed to divorce their wives at will. They cut off the noses of unchaste women, and permit them to become prostitutes. In conclusion, their character is so wild and savage that they seem to differ not at all from other heathen. For if any disaster happens to them they commit suicide in a horrible fashion. These are the customs of these Persians. ### [2.2.2](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.2.2) The Fathers were compelled to stop at Surat for almost a month. For the ambassador was unwilling to begin his journey before the moon should have reached a favourable state. It is the custom of the Musalmans to take the auspices before they start upon any undertaking, and for this purpose to observe whether the moon shows herself to the sun after his rising. If she does so, they regard her as in an auspicious state. However this delay was neither useless nor unoccupied. For while the Musalmans rested idly, the Fathers applied themselves with diligence to the study of the Persian language. Very many visitors came to their lodgings to call upon them, inspired by curiosity and by the desire of seeing men of strange aspect, dress, speech and religion, who had been summoned on account of their reputation for wisdom and piety, to his court by that King whom they thought most powerful of all. The Fathers showed these visitors pictures of Jesus Christ and of the Virgin Mary, by which they were so much impressed that they not only kissed them devoutly, but placed them reverently upon their heads. So true is it that all men naturally regard as worthy of reverence that which is truly excellent, although many are frequently deceived in their judgment of excellence, or through obstinacy and prejudice rashly and insolently refuse to honour and worship it. ### [2.2.3](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.2.3) In this connection a wonderful, nay almost a miraculous, event occurred. For one of the Gabraeans, whom I regard as Jews or Samaritans, was obstinately opposing the Fathers in controversy. Meanwhile Rudolf chanced to open a casket in which were preserved certain relics of St. Stephen the Protomartyr, and of several other saints. The Gabraean immediately became terrified, uttered a loud shriek, started back, and exclaimed as though he had gone mad. "If there are bones of dead men here, I cannot stay, unless I tear off these garments in which I am clothed, and rend them to pieces." Rudolf answered him quietly, wisely and in the true spirit of Christianity, — "We do not carry about the bones of the dead, but of the living." Forthwith he shut up the casket. And the Gabraean, recovering from his terror, started again upon the interrupted controversy. ### [2.2.4](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.2.4) Surat stands on the river Taphaeus, which enters the sea six miles from the town. The citadel is in a naturally strong position, is well fortified, and is guarded by a garrison of two hundred mounted archers. The town is adorned by a lake, which is much the largest and the most beautiful (by reason of the pains which have been taken to embellish it artificially) of all the lakes that are to be seen in India. For the eye is delighted by the flights of marble steps which surround this lake in a broad sweep. These steps are two hundred feet wide, and are divided into several sections. In the centre rises a finely built tower which is reached by boat whenever the citizens resort thither to amuse themselves. The place is also dignified by the tomb of Qhoja Sopharis, who is frequently mentioned by our writers for his treachery and abandoned character. This tomb is rather an extraordinary structure, but is elaborately and expensively decorated. Close by is the grave of another worthless fellow, an Ethiopian renegade from, and enemy of Christianity, who was the leader of Qhoja Sopharis' troops. The common people revere him as a saint, solely because he was executed by Garsia of Tauora, Governor of Daman. The women bring wreaths and garlands of flowers to his tomb. Surat is thronged with merchants, and the near-by port is full of ships: for it is a safe anchorage, since the river extends deep and broad from the sea right up to the city. ### [2.2.5](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.2.5) At last the ambassador, having got favourable auspices from the moon, led his company out of Surat, and pitched his camp outside the town near the gates. Camels and other means of transport had been provided to carry provisions and merchandise. On the next day, i.e. January 24th, they set out, greatly to the delight of the Fathers, who did not approve of this delay and its superstitious cause, and were inexpressibly eager to reach the King's court; for they were confident that he would embrace Christianity. Having moved one mile, across the river Mophis (i.e. the Taphi), to a spot near Rhaenerum, the company encamped. This Rhaenerum, which is commonly called Raynel by the Portuguese, is a celebrated military fortress opposite Surat, to which it bears the same relation as Abydos does to Sestos. Its citizens have frequently defended themselves most manfully against the Portuguese, although they have been overcome. ### [2.2.6](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.2.6) On the next day the travellers set out from this place, whereupon two of the Fathers and the rest of the Christians fell into no small danger. One of the priests was being carried in a litter, as he was ill. His bearers, eager to get rid of their burden, had gone on at a rapid pace far ahead of the rest of the company. The governor of Surat met them, surrounded by a band of guards. The priest saluted the governor, who asked him what party was coming behind. Meanwhile the governor's followers went on ahead, and perceiving the foreign appearance of the rest of the company fell upon them savagely, with intent to kill them all, shouting 'Franks, Franks.' However the governor and the ambassador whipped up their horses, reached the spot from opposite directions, and by the mercy of God succeeded in quelling the riot before a single Musalman had been slain by the Portuguese. If one had so perished, we should all have been killed. The two Fathers who had been in such danger thought that the one who had gone on ahead must certainly have been killed. When they caught him up they embraced him as though he had been restored to them from heaven. ### [2.2.7](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.2.7) On the next day they came to a fort built out of the debris of some Hindu temples which the Musalmans had destroyed. Such destruction would have been a praiseworthy action if many of their other actions had not been so abominable. The camp was pitched on the bank of the Taphi. On the same day the Hindus expatiate their sins of the past years in the following manner. A cocoanut shell is scraped out and filled with oil. A wick inserted and lighted. The Hindu then strips off his clothes and enters the river with the lighted lamp on his head. He slowly submerges himself till the lamp, caught by the current, is carried away. They regard themselves as purified from sin by this process. This festival is called by the Hindus the Satamia because it is held on the seventh day of the moon in the eleventh month, which in their reckoning is January. Leaving the bank of the river the company reached Sultanpurum (i.e. King's town) on the ninth day form Surat. This was the day on which the Musalmans perform their sacrifices. A three days' halt was made at Sultanpurum, as the ambassador desired to wait there on account of this festival. Thence they crossed the Avazus range and reached Cenduanum four days later. The Avazus extends for 75 miles eastward from the sea, and is 16 miles wide. It is crossed by a narrow and difficult track. The camels have to be led in single file; and the carts are carried on men's shoulders. ### [2.2.8](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.2.8) The jungle on each side is exceedingly dense, and the ground broken and rough. There one of the ambassador's guards was killed by robbers, and no revenge could be taken. The inhabitants of these mountains worship ghosts. They are ruled by three kings, of whom one is the master of the other two and is as it were their emperor. They are constantly at war with the Mongols. When one of their tribes is pacified, and a treaty made with the Mongols, the other two tribes carry on the wild and savage warfare, and frequently defeat their great enemy. Occasionally these battles are drawn; but the Mongols can never inflict on the mountaineers a decisive defeat. These mountaineers are wild, barbarous and degraded. They are addicted to brigandage, and have no weapons except bows made of bamboo and short arrows with rusty points. Yet they are exceedingly fierce, intractable, greedy of spoil, and headstrong. They have no cavalry and no artillery, but are vastly aided by the nature of their country, which is remarkable for its deep jungles and precipitous crags. They fortify these natural strongholds with intrenchments and stockades. They assail the enemy from ambuscades, which they lay in thickets and thorny places. Their attack may be open or concealed; but they hesitate to come to close quarters. The extreme narrowness of the tracks, and the steep cliffs on either side, enable a very few of them easily to hold the enemy at bay. ### [2.2.9](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.2.9) If in spite of this a determined attack is made upon them which they cannot withstand, they successfully conceal themselves in the dense and craggy jungle. ### [2.3.1](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.3.1) The principal town of this tract of country, in which the emperor of these mountaineers himself resides, is called Avazus, just as the mountains are. The circuit of its walls is indeed great, but its huts are very mean and wretched. At last, having crossed the mountains and penetrated the defiles along a rough and dangerous track, we reached Surana. While we were there, at 11 P.M. on January 31st, there was an an eclipse of the moon. In the following year we learnt that at that very time the pious and devout King Henry of Portugal, the royal pontiff, had passed away. This exalted and mighty monarch died on his own birthday. Many people also regard it as a portent that, on the day when he was born, the district of Ulyssipon was whitened with snow; for it is very unusual for it to snow in that province, on account of the mildness of the climate. At any rate on the day of his death the moon suffered eclipse. In regard to the life and character of King Henry, he was a signally pious and devout man. This eclipse may also be reckoned to have foreshadowed the trials and griefs which came upon Portugal after the death of King Henry. ### [2.3.2](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.3.2) Not very far from Surana the river Nerbada is crossed, which after passing Amadabaea flows into the sea at Barocium. In the stormy season the very wide and deep bed of this river is filled with rapidly-flowing muddy water, so that it can only be crossed by means of a bridge or a boat. But in the summer, when the water of the rains has subsided, it can be crossed on foot. It is full of fish, and its water is so clear that the fish (?) and turtles, and even the smallest pebbles, can be counted. Its banks are covered with thick reed-beds, and with the health-giving herb marjoram. Two days after crossing the Nerbada we reached the great city of Mandho, the former importance of which, in the days of its prosperity, is indicated by the huge circuit of its walls, the vastness of the buildings which remain standing, and the ruins of those which have fallen. The walls are still perfect in those places which are not defended by precipitous crags; their total circuit is nearly 24 miles. The city stands on the level top of a hill, and is everywhere defended by deep gorges and inaccessible cliffs. It has only one very narrow entrance. It can never lack water, as there are many tanks and springs in it, as well as never-failing wells of abundant and sweet water. In that quarter where the single entrance to the town is situated there are five walls placed one above the other at the head of a steep approach, so that the city is impregnable and can only be subdued by lack of food. ### [2.3.3](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.3.3) No one can tell with any degree of certainty by whom and at what time this great city was founded; for the Musalmans, whose nature is indeed that of barbarians, take no interest in such things: their chronicles being scanty and unreliable, and full of old wives' tales. However, judging from the structure of the walls, one may venture a confident conjecture that the town is fairly modern and was built by Musalmans. I was told that its builders were Mongols, of a different tribe from that which has become so celebrated in our own time. For it is said that two hundred years ago the Mongols, being in search of a fresh country to occupy, left their ancestral encampments, invaded India, and settled at Mandho, both because it is by nature very easily defended and also because it is the most fertile part of the district, and indeed of the whole province of Malwa. These Mongols, however, were afterwards crushed by the Pathans in a number of battles, were driven into the single stronghold of Mandho, were besieged there for seven years, and finally, having been compelled to submit, were destroyed. For the Pathan King, who was in command of the besieging army, after many vain attempts to storm the city, fully perceived that it could only be subdued by compelling it to surrender through hunger. ### [2.3.4](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.3.4) He therefore summoned masons, smiths, contractors and workmen, and ordered them to build walls, defences and houses for the soldiers to live in—indeed a whole city—in the very place, close to the gate in the walls, where his camp was at that time pitched. He gave strict injunctions also that all provisions intended for the city should be intercepted by his cavalry, who occupied all roads to the town and especially one path which approached the city from behind and was so rough and precipitous that soldiers could scarcely climb it even on their hands and knees. Finally he captured the city and ordered it to be razed to the ground. Inside the city is to be seen a fragment of a huge iron gun which for some superstitious reason or other the heathen revere and worship. It is smeared with oil and coloured red. There is also a great palace, the home of the ancient kings, in which the governor of the province now lives. There is an excellently fortified citadel, and a half-finished royal tomb, which I suppose will never be completed ; but it is worth seeing for its architecture and huge size. It stands in the middle of a square platform, which is raised five cubits above the ground, is eighty feet wide at the top, and is everywhere surrounded below by arches and colonnades. The tomb itself, which is crowned by a dome, measures twenty feet across, forty feet from the floor-level to the base of the dome, and forty feet from that point to the top of the dome. ### [2.3.5](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.3.5) At the four corners of the platform rise minarets, seven storeys high and octagonal in shape. Each storey of these minarets is five cubits high. They have windows directed towards the four winds, out of which the Musalman call to prayer is pronounced. Opposite this tomb is another great building of similar magnificence and costliness. In the tomb are buried three Mongol kings, and also the tutor of one of these kings. Each sepulchre is embellished with mosaics, bass-reliefs and inlaid work. In front of these sepulchres are preserved the gilded thrones of the three kings, these being regarded as the emblems of royal rank, just as we regard the crown and sceptre as such emblems. ### [2.3.6](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.3.6) There is also a temple built like a Christian Church. Beneath, one on each side of the building, are two shrines with arched roofs, in which altars might be placed. Above these are two rooms, also with arched roofs, opening into each other and thus forming a passage towards the sanctuary of the High Altar. Probably it will appear to many an incredible traveller's tale when I declare that outside the walls of the city is a graveyard six miles long. This may sound an exaggeration; but no one who knows with what magnificence and costliness the Musalmans are wont to build tombs will wonder at it. For, believing as they do that those whose life here is ended can only be admitted amongst the saints of Heaven through the name of Muhammad, they therefore honour their dead with elaborately built tombs, which, as they esteem, are worthy of those who are now holy saints in Heaven. Indeed in this respect — namely their belief that fitting honours should be paid to heavenly saints and seemly tombs made for the dead — these Musalmans are wiser and better than certain abandoned creatures of our own age. ### [2.3.7](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.3.7) The above is a description of Mandho. The party arrived at Usena, near the river Machipara, on the second day after leaving this vast city. The founder of Usena is said to have been Birbitcremas, who is venerated as a God, and as the inventor of all the mechanic arts, by the people of the whole of Gedrosia and the neighbouring provinces. This superstition may probably be accounted for by Birbitcremas' interest and skill in such arts. For he was a very powerful and wealthy king, and the designer of many great works, which he left as a memorial of his glory, and which are still to be seen in the shape of numerous ancient temples. If one comes across an ancient temple of this type anywhere in this part of India and asks who was its builder, the reply is sure to be 'Birbitcremas.' And if a builder or carpenter is asked whom he honours and worships as his god, he will surely answer 'Birbitcremas.' The said Birbitcremas' style of architecture possesses a distinctive character of its own, and is not unpleasing to the eye, though it is infinitely inferior to the glories of the Roman workmanship. ### [2.3.8](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.3.8) While the party was at Usena, the Hindus carried to the pyre an old man who had died and whom they regarded as a god. The bier was gaily painted and gilded. The funeral procession took place at night, and was conducted with such exact observance that even tiny pieces of chaff and straw were removed from the path by which the bier was to be carried. Incense and sweet-smelling spices were placed in censers around the bier and there burnt. How extraordinary it is that the heathen should pay these honours to men whom they mistakenly regard as saintly, while wicked renegades from the Christian Faith refuse such honours to true saintliness! ### [2.4.1](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.4.1) Sarangpurum was reached in two days from Usena. On the way a river was crossed flowing westward. This town is the seat and residence of the King's viceroy in that province. After three days' rest at Sarangpurum the river Paharbatium was crossed and three days later the party passed through Pimpaldarus, which is situated on the tropic of Cancer. Next Siuranges was reached. This town suffers from a most unhealthy climate, as a consequence of which the cracks and dark corners of the houses are infested with all manner of poisonous vermin, which are found here in great quantities. At night also the beds are beset by scorpions, whose sting brings on horrible agony. In the neighbouring marshes certain lizards are found (although indeed they are just as much at home in dry places as in marshes), whose bite is fatal. In bushes and thickets the many-coloured Regulus is found, which kills by the glance of its eye. The middle part of its body is red towards the head—a more brilliant red even than scarlet,—but elsewhere it is orange-coloured, varying towards dark-brown. It attracts the eyes of all who see it by reason of the beauty of its colouring. However, the mercy of God has decreed that its nature shall be such that, if a man see it first, the Regulus—like the wolf, if one may believe the common tale—is compelled to retreat precipitately to some hiding-place, where it conceals itself. ### [2.4.2](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.4.2) But if some unfortunate man, who in ignorance of his danger is doing something else, is seen by the Regulus (which like other creatures of this class is very proud of its own beauty) some little time before he sees it, then he is bound to perish miserably, at least so the inhabitants of that region stoutly declare. One of the Fathers unwittingly ran a risk of perishing in this way; for seeing the little creature, and being attracted by its beauty, he tried to catch it and followed it till the Regulus hid itself in a thicket. When he returned to his quarters and asked the inhabitants of that place what sort of lizard it was that he had seen, they were no less surprised at his having escaped the glance of the Regulus than were the inhabitants of Malta at Saint Paul's remaining unharmed by the bite of the snake. This creature is roughly the size of a dormouse, and resembles the lizard called 'chamaeleon' which feeds on air and disguises itself with the colour of whatever object is nearest. Many of the inferior classes in this town live in small round huts. Indeed nowhere else in that region are such miserable hovels to be seen. They live by agriculture, though the land which can be worked is scanty and poor. Their fields are everywhere surrounded by rocky hills, from which I suppose come the swarms of noxious beasts, and especially of scorpions. ### [2.4.3](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.4.3) Three days of difficult and even dangerous travelling brought the party from Siuranges to Naroaris; for after the town of Cyperinum is passed the country is uninhabited and mountainous, and many narrow defiles and streams are met with. This district is called after the neighbouring town; its savage inhabitants, knowing that they can commit robberies with impunity, are wont to attack travellers from ambush and to carry off their goods as plunder. ### [2.4.4](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.4.4) The town of Naroaris is situated at the foot of a hill, the levelled top of which is occupied by a fort. Fierce storms and violent whirlwinds are so frequent there that not a house in the town would be able to retain its roof, had not God himself solved this difficult problem by supplying a natural abundance of marble slabs, which are used for roofing. Whilst the party was at this place, about the 15th day of the month of February the Musalman nine-days' festival began. At the same time the Hindus held their Idaean festival. The former is held in honour of Asson and Hossen grandsons of Muhammad by his daughter Fatima. Their father was Halis. They are said to have been conquered by the Christians in a war which they had undertaken in order to establish and spread their grandfather's religious system. They were thereupon cruelly tortured by the unbelievers (as the Musalmans call us) and were compelled to walk with bare feet over hot coals. For this reason the Musalmans fast for nine days, only eating pulse; and on certain of these days some of them publicly recite the story of the sufferings of Asson and Hossen from a raised platform, and their words stir the whole assembly to lamentation and tears. On the last day of the festival funeral pyres are erected and burnt one after the other. The people jump over these, and afterwards scatter the glowing ashes with their feet. Meanwhile they shriek 'Asson Hossen' with wild and savage cries. ### [2.4.5](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.4.5) Nor is the Idaean festival of the Hindus less savage and degraded. For during a space of fifteen days they are at liberty freely to cast dust upon themselves and upon whoever passes by. They plaster with mud their own bodies and those of any persons they may meet. They also squirt a red dye out of hollow reeds. Having thus degraded themselves they come at length, on the fifteenth day, to the most abominable part of the whole festival. On this day they dedicate a tree, of a species somewhat similar to the palm, to that Mother of the Gods, who is called by many names, (the ancient Romans knew her as Cybele and the Great Mother and 'Idaea'). Such superstition is indeed senseless and absurd. When the tree has been dedicated, they make offerings to it as though it were a god. At last, having vowed that they will dedicate another tree the following year, they build up huge piles of logs, as high as towers, in front of the houses, in places where three ways meet. When night comes they pace round these piles singing: and finally burn to ashes the consecrated (or rather most execrable) tree. The party came to Goaleris in two days after leaving Xaroaris. This city is embellished by a very strong fortress on the top of a rocky hill, on which there is also a royal palace; the city itself stands at the foot of this hill. There is only one path up to the fortress, and that a rough and difficult one. In front of the gates is seen an immense statue of an elephant. ### [2.4.6](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.4.6) In steep parts of the crag are underground temples and houses. The Fathers were astonished to see, carved in the wall of the vestibule of one temple, thirteen rude statues, of half length only; the middle one of these is (judging by the style and position) that of Christ: six are to the right and six to the left of this, and appear to represent the Apostles. But it cannot definitely be proved whom the statues are intended to represent, since they lack the characteristic insignia of Christian sacred images. It is clear, however, that they were not placed there by Musalmans, as these show no reverence for such images, but ill-treat and break them. I am well aware of the fact that three hundred years ago this district was inhabited by Christians, who were, alas, defeated in various battles by the Musalmans, and so effectively crushed that all memory of Christianity has perished from the minds of men. The Musalmans might readily learn to expiate this sin ('if only they were wise enough) from observing the fact that they are everywhere made fools of by the wiles, deceptions and lying tricks of worthless rascals. For a few years ago there lived in this very city a certain villain named Baba Capurius, a follower of Muhammad, who revived the fast disappearing habit of drinking intoxicating liquors, and discovered a certain new drink, made of poppy pods steeped in water. ### [2.4.7](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.4.7) The damnable fellow believed that perfect happiness consists in the absence of all feeling and in insensibility towards the ills of the flesh and the troubles of the mind: though in reality one is more liable to be tortured by the incitements of the senses when in a state of semi-insensibility. He had noticed that his object could be effected by means of opium, but that those who are addicted to this drug run an imminent risk of early death. So he devised his poppy-pod drink which is made in the following manner. The juice is first drained from the pods, which are split up for the purpose; these are then allowed to mature; then the seeds are removed, and the pods thrown into water, in which they are kept immersed until the liquid assumes the colour of wine. It is allowed to stand for a little longer, and is then passed off into another vessel through a strainer made of the finest linen. After impurities have been removed, the makers of this drink themselves eagerly quaff it off in cupfuls. They eat no meat, onions, garlic or anything of that kind. They even abstain from fruit, and are particularly careful never to take any oil, which is fatal after opium or this drink. They eat only cooked pulse and any sweet food. Then they put their heads between their knees, and sleep as heavily as did Endymion. ### [2.5.1](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.5.1) One would have thought that Baba Capurius would have been heartily blamed for snoring his days away in this fashion, and for such disgraceful idleness. However he firmly believed that he would be honoured for his wonderful chastity, and held up to admiration rather than to blame. Nor was this hope ill-founded, as it proved, benighted though his mind truly was. For the nature of this drink is such that it numbs and freezes the impure desires of the flesh. Whence it has come about that this man has been so honoured for his sanctity as to be given a grand tomb and even a temple in this city. At least thirty of his followers are always on watch at this tomb, or rather are constantly asleep there, with no care for the morrow. This new leader of the Epicureans has countless admirers and followers, amongst whom are many princes and even the great king Zelaldinus himself. All these consider themselves to be honoured by the name Postinus, which is given to them from the drink, which is commonly known as post. ### [2.5.2](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.5.2) After leaving Goaleris the river Sambalus was reached, which passes near Daulpurum. This is the boundary between the province of Malwa and that of Delinum, or rather of Indicum. The passage of the river has been excellently fortified both by nature and also by the careful labour of men. For in times gone by, before Malwa and Delinum were combined under one emperor, this river was the stoutest bulwark of Delinum, just as Goaleris was of Malwa. The nature of the place is such that cavalry can here achieve nothing worthy of warlike praise. For though the ground appears to those who look at it from a distance to be far-reaching, level and open, it is in reality so cut up and rugged, with such sudden defiles and deep gullies, that if anyone wanders from the path, he runs a grave risk either of only being able to return to it by a wide detour along rough and exceedingly narrow tracks, or of falling into the hands of the enemy or of brigands. Daulpurum will be the 'White City' in Latin. The Sambalus is a large river and flows westwards towards the coast of Gedrosia. It is equidistant (i.e. a two days' journey) from Agara, which is the capital of the empire, and from Fattepurum where the great King resides. The Fathers were conducted by the ambassador to the latter city. ### [2.5.3](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.5.3) In commenting on the journey that was thus brought to a conclusion, one may notice in the first place that the country from the coast northward rises, as it were, in a series of terraces, such as are seen in gardens placed on a slope. The mountain-ranges represent the walls of these terraces. Secondly it should be observed that the religious zeal of the Musalmans has destroyed all the idol temples, which used to be very numerous. But the carelessness of these same Musalmans has on the other hand allowed sacrifices to be publicly performed, incense to be offered, oil and perfumes to be poured out, the ground to be sprinkled with flowers, and wreaths to be hung up, wherever—either amongst the ruins of these old temples or elsewhere—any fragment of an idol is to be found. Thirdly, in place of the Hindu temples, countless tombs and little shrines of wicked and worthless Musalmans have been erected, in which these men are worshipped with vain superstition, as though they were saints. This moved the Fathers to deep pity, not unaccompanied by tears and heart-felt grief. For who would not deeply pity these who—to the destruction of their souls—give reverence to vices instead of virtues, to crimes instead of miracles, to abandoned wretches instead of holy saints? ### [2.5.4](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.5.4) When the Fathers perceived from afar the city of Fattepurum, they gave hearty thanks to the Eternal God who had brought them safe to their destination. They then began to gaze with the keenest delight upon the great size and magnificent appearance of the city. On entering the city they became the cynosure of all eyes on account of their strange attire. Everyone stopped and stared in great surprise and perplexity, wondering who these strange-looking, unarmed men might be, with their long black robes, their curious caps, their shaven faces, and their tonsured heads. ### [2.5.5](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland.2.5.5) At length they were taken before the King, who having looked at them from his high dais, ordered them to come nearer to him, and asked them a few questions. Thereupon they presented to him an Atlas, which the Archbishop of Goa had sent as a present. This he graciously received. He was greatly pleased to see them, but was not too warm in his greeting, and shortly afterwards withdrew, partly in order to hide his true feelings and partly to preserve his dignity. Having retired for a short time into an inner apartment, he ordered them to be conducted to him there, (i.e. to the hall which is known as Capur Talau), in order that he might exhibit them to his wives. Then he took them to another courtyard called the Daulatqhana, where he seized the opportunity presented by a sudden rain-storm and put on Portuguese dress — a scarlet cloak with golden fastenings. He ordered his sons also to don the same dress, together with Portuguese hats. This he did in order to please his guests. He also ordered 800 pieces of gold to be presented to them; but the Fathers replied that they had not come there to get money. Nothing that he could say would persuade them to accept the present, whereupon he expressed admiration at their self-control, and ordering the money to be distributed to certain attendants of Tavarius, who had remained behind, he retired to the inner part of the palace. _First 41 of 352 passages. [Read on](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland)_ --- Source: [https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland](https://indike.org/pramana/in.darkages.travel.monserrate~en-hoyland) · Pramāṇa