A Forgotten Empire (Vijayanagar): A Contribution to the History of India c21.s3.t17: Chapter XXII
A Forgotten Empire (Vijayanagar): A Contribution to the History of India c21.s3.t17
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Chapter XXII
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*Of the manner in which obeisance is done to the King, &c.*
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THE manner of the salaam which the nobles make to the King every day is this:—In the morning the nobles go to the palace at ten or eleven o'clock, at which hour the King comes out from within where his wives are, and after he has taken his seat they open to the nobles, and each one comes by himself and bows his head and raises his hands. This is what they call the "salaam" (*salema*). With the king are about ten or twelve men who have the duty, on the entrance of each captain, of saying to the King: "See, your Highness, your captain so-and-so, who makes salaam to you."
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The Kings of Bisnaga have always liked, for show, to have many horses in their stables, and they always had eight or nine hundred horses and four or five hundred elephants, on account of which, and on account of the people that looked after them, they were put to great expense; and this King that now is (Achyuta Râya) has in his stable seven hundred and odd horses and four hundred elephants. He spends on account of them and for their attendants, to whom he gives food, two thousand gold *pardaos* per day. And of horsemen whom the King pays he has six thousand, and all of them are on the stables establishment (?) (*comem da estrebarya*); and those who serve them are paid each year, some a thousand *pardaos*, some five hundred, some three hundred, and those who have less pay receive not less than a hundred. Of these six thousand, two hundred are obliged to ride with the King.
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The kings of this country are able to assemble as many soldiers as they want, as they have them there in their kingdom and have much wealth wherewith to pay them. This King Chitarao has foot-soldiers paid by his nobles, and they are obliged to maintain six¹ *lakhs* of soldiers, that is six hundred thousand men, and twenty-four thousand horse, which the same nobles are obliged to have. These nobles are like renters who hold all the land from the King, and besides keeping all these people they have to pay their cost; they also pay to him every year sixty *lakhs* of rents as royal dues. The lands, they say, yield a hundred and twenty *lakhs* of which they must pay sixty to the King, and the rest they retain for the pay of the soldiers and the expenses of the elephants which they are obliged to maintain. For this reason the common people suffer much hardship, those who hold the lands being so tyrannical. Of these sixty *lakhs* that the king has of revenue every year he does not enjoy a larger sum than twenty-five *lakhs*, for the rest is spent on his horses, and elephants, and foot-soldiers, and cavalry, whose cost he defrays.
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¹ *Seus leques* must be a misprint for *seis leques*.
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During his feasts and the almsgiving to his temples all these captains, who are thus like renters, must always attend the court, and of those whom this King always has about him and by whom he is accompanied in his court there are more than two hundred. These are obliged always to be present with the King, and must always maintain the full number of soldiers according to their obligations, for if he finds that they have a less number they are severely punished and their estates confiscated. These nobles are never suffered to settle themselves in cities or towns because they would there be beyond reach of his hand; they only go thither sometimes. But a concession is granted to the kings that are subject to him, namely they do not go to court unless they are summoned, and from their own cities they send to him their rents or tributes; yet the King of Bengapor is obliged to be always in camp, and he goes to court twice in the year.
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The kings who are subject are these, besides this King of Bengapor, namely the King of Gasopa and the King of Bacanor and the King of Calecu and he of Batecala,¹ and these when they come to the Court of Bisnaga are not held in higher esteem than any other captains, either by the King or by the other nobles.
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¹ Above, pp. 121, 281, and notes.
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The captains and lords of this kingdom of Bisnaga, as well those who are at Court as those who are away from it, have each one secretary who goes to the palace in order to write to him and let him know what the King is doing; and they manage so that nothing takes place of which they do not soon know, and day and night they are always in the palace. And the King also, when he leaves the palace, takes with him on his own account secretaries, who write what the King says, and the favours he bestows, and with whom he spoke, and upon what subject, and what his determination was; and to these men is given a credit equal to that of the Evangelists, because they say that whenever the King speaks there must be something worthy to be recorded, and also that such a record is necessary for their remembrance. Thus no written orders are ever issued, nor any charters granted, for the favours he bestows or the commands he gives; but when he confers a favour on any one it remains written in the registers of these secretaries. The King however gives to the recipient of the favour a seal impressed in wax from one of his rings, which his minister keeps, and these seals serve for letters patent.
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These Kings of Bisnaga eat all sorts of things, but not the flesh of oxen or cows, which they never kill in all the country of the heathen because they worship them. They eat mutton, pork, venison, partridges, hares, doves, quail, and all kinds of birds; even sparrows, and rats, and cats, and lizards, all of which are sold in the market of the city of Bisnaga.
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Everything has to be sold alive so that each one may know what he buys—this¹ at least so far as concerns game—and there are fish from the rivers in large quantities. The markets are always overflowing with abundance of fruits, grapes, oranges, limes, pomegranates, jack-fruit, and mangoes, and all very cheap. It is said that in the markets they give twelve live sheep for a *pardao*, and in the hills they give fourteen or fifteen for a *pardao*. The King drinks water which they bring from a spring, which is kept enclosed under the hand of a man in whom the King has great confidence; and the vessels in which they draw the water come covered and sealed. Thus they deliver it to the women who wait on him, and they take it inside to the other women, the King’s wives.
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¹ *E ysto he coanto a caça.* At the present day in Southern India game-birds are sold alive, generally with the eyes sewn up.
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The greatest mark of honour that this King of Bisnaga confers on a noble consists of two fans ornamented with gold and precious stones, made of the white tails of certain cows;¹ he gives them bracelets also. Everything which the noble receives is placed on the ground. The King confers very high honour, too, if he permits a certain one to kiss his feet, for he never gives his hands to be kissed by any one. When he wishes to please his captains, or persons from whom he has received or wishes to receive good service, he gives them scarves of honour² for their personal use, which is a great honour; and this he does each year to the captains at the time that they pay him their land-rents. This takes place in the month of September³ when for nine days they make great feasts. Some say that they do this in honour of the nine months during which Our Lady bore her Son in the womb; others say that it is only done because at this time the captains come to pay their rents to the King. Which feasts are conducted in the following manner.
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¹ This evidently refers to the yak-tail whisks used in the service of idols in the temples and in the palaces of nobles. On occasions of ceremony at the present day any chief or noble who has a pretension to sovereignty, or who claims descent from a line of independent lords, proclaims his dignity by the use of certain insignia, and amongst these the yak-tail fan finds place. It is one of the most graceful of ornaments. The soft white hair is set in a metal handle of brass or silver and waved slowly by an attendant. Its material object was to keep away flies.
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² Pachari for pichhauri.
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³ Above, p. 263.
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The first day they put nine castles in a piece of ground which is in front of the palace, which castles are made by the nine principal captains in the kingdom. They are very lofty and are hung with rich cloths, and in them are many dancing-girls and also many kinds of contrivances. Besides these nine every captain is obliged to make each one his castle, and they come to show these to the King. Each one has his separate device, and they all come like this during the nine days of the feast. The officers of the city are bound to come with their devices each day at night, just as in our festivals, and in these nine days they slaughter animals and make sacrifice. The first day they kill nine male buffaloes and nine sheep and nine goats, and thenceforward they kill each day more, always doubling the number; and when they have finished slaying these beasts, there come nine horses and nine elephants of the King, and these come before the king covered with flowers—roses—and with rich trappings. Before them goes the chief Master of the Horse with many attendants, and they make salaam to the King. And when these have finished making their salaam there come from within priests, and they bring rice and other cooked edibles, and water, and fire, and many kinds of scents, and they offer prayers and throw the water over the horses and elephants, just (as our priests do with) holy water; and they put chaplets of roses on them. This is done in the presence of the King, who remains seated on a throne of gold and precious stones; he never sits on this except only this once in the year. And this King that now reigns does not sit on it, for they say that whoever sits on it must be a very truthful man, one who speaks the whole truth, and this King never does so. Whilst this is going on there pass by the King fully a thousand women, dancing and posturing before him. After all the devices that have been prepared have been witnessed all the horses of the King pass by, covered with their silken trappings,¹ and with much adornment of gold and precious stones on their heads, and then all the elephants and yokes of oxen¹ in the middle of the arena² in front of the palace. After these have been seen there come thirty-six of the most beautiful of the King's wives covered with gold and pearls, and much work of seed-pearls, and in the hands of each a vessel of gold with a lamp of oil burning in it; and with these women come all the female servants and the other wives of the King, with canes in their hands tipped with gold and with torches burning; and these then retire inside with the King. These women are so richly bedecked with gold and precious stones that they are hardly able to move.
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¹ “Silken trappings.” The original word is *patollas*. Later on (see p. 383), in describing the king’s dress, Nuniz writes, “*os seus vestidos sao pachõis*,” &c. Both these words probably refer to the same Canarese word, *paṭṭuda*, “a silk cloth.” Barbosa and Pinto use it in the form *patola*, Correa as *patolo*, and Peyton (in Purchas) as *patolla*. (Yule and Burnell’s Glossary, s.v. *Patola*.) In Telugu, *pattu* = “silk.”
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¹ *Juntas.* The meaning is doubtful, but in all probability yokes of oxen are referred to. In the Canarese country these are often handsomely decorated and clothed when attached to travelling vehicles.
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² *Terreiro.*
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In this way during these nine days they are compelled to search for all things which will give pleasure to the King.
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The King has a thousand wrestlers for these feasts who wrestle before the King, but not in our manner, for they strike and wound each other with two circlets with points³ which they carry in their hands to strike with, and the one most wounded goes and takes his reward in the shape of a silk cloth,⁴ such as the King gives to these wrestlers. They have a captain over them, and they do not perform any other service in the kingdom.
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³ *Rodas de bicos.* These may perhaps have been weapons such as in England were known as "knuckledusters."
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⁴ A free translation. The original runs, "*de maneira que o que fica de baixo d outro mais ferido vay, leva a fogaça, que he hũu pacharim,*" &c. It seems curious that the vanquished should be rewarded. *Leva a fogaça* is literally "takes the cake." For *pacharim* see above, p. 376, note 2.
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And after these nine days are finished the Rao⁵ rides out and goes to hold a review of the troops of his captains, and he goes a length of two leagues between the armed men. At the end he dismounts and takes a bow in his hand and shoots three arrows, namely one for the Ydallcão, and another for the King of Cotamuloco,¹ and yet another for the Portuguese; it was his custom to make war on the kingdom lying in the direction where the arrow reached furthest. After this is done the King returns home, and on that day he fasts and with him all the people of the land; and on the next day he goes to the river to bathe with all his people. Within these nine days the King is paid all the rents that he receives from his kingdom; for, as already said, all the land belongs to the King, and from his hand the captains hold it. They make it over to the husbandmen who pay nine-tenths to their lord; and they have no land of their own, for the kingdom belongs entirely to the King;² only the captains are put to charges on account of the troops for whom the King makes them responsible, and whom they are obliged to provide in the way of service. Every Saturday the dancing-girls are obliged to go to the palace to dance and posture before the King's idol, which is in the interior of his palace. The people of this country always fast on Saturdays and do not eat all day nor even at night, nor do they drink water, only they may chew a few cloves to sweeten the breath. The King always gives large sums in charity; in the palace there are always two or three thousand Brahmans who are his priests, and to whom the King commands to give alms. These Brahman priests are very despicable men; they always have much money, and are so insolent that even by using blows the guards of the door cannot hold them in check.
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⁵ This is the only occasion on which the chronicler gives the king his hereditary title of *Râya*, usually spelt *Rao* by the Portuguese. *Râya* is the same as *Râja*.
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¹ The Qutb Shâh of Golkonda.
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² Whether true or not, this statement, coming as it does from a totally external source, strongly supports the view often held that the ryots of South India were grievously oppressed by the nobles when subject to Hindu government. Other passages in both these chronicles, each of which was written quite independently of the other, confirm the assertion here made as to the mass of the people being ground down and living in the greatest poverty and distress.
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The captains and principal people use¹ at night torches of oil, from four to twelve torches (according to rank), those of highest rank having twelve at most. The King, however, must have a hundred or a hundred and fifty torches. There is much wax in the country, but they do not know how to work it. Every merchant who brings merchandise in horses and other things which he may have brought to sell to the King, if he desires an audience, has to offer him a present of a piece of goods or a horse of the best that he has brought, in order that he may obtain an audience and transact his business. And this not only to the King. You must perforce pay bribes to all the several officers with whom you have to deal. They will do nothing without some profit to themselves.
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¹ When passing through the city, probably.
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When any one suffers wrong and wishes to represent his case to the King he shows how great is his suffering by lying flat on his face on the ground till they ask him what it is he wants. If, perchance, he wishes to speak to the King while he is riding, he takes the shaft of a spear and ties a branch to it and thus goes along calling out. Then they make room for him, and he makes his complaint to the King; and it is there and then settled without more ado, and the King orders a captain, one of those who go with him, to do at once what the supplicant asks. If he complains that he was robbed in such and such a province and in such and such a road, the King sends immediately for the captain of that province, even though he be at court, and the captain may be seized and his property taken if he does not catch the thief. In the same way the chief bailiff² is obliged to give an account of the robberies in the capital, and in consequence very few thefts take place; and even if some are committed, you give some little present and a description of the man who stole from you, and they will soon know by the agency of the wizards whether the thief be in the city or not; for there are very powerful wizards in this country. Thus there are very few thieves in the land.
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² Meyrinho.
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This King has continually fifty thousand paid soldiers, amongst whom are six thousand horsemen who belong to the palace guard, to which six thousand belong the two hundred who are obliged to ride with him. He has also twenty thousand spearmen and shield-bearers, and three thousand men to look after the elephants in the stables; he has sixteen hundred grooms¹ who attend to the horses, and has also three hundred horse trainers² and two thousand artificers, namely blacksmiths, masons, and carpenters, and washermen who wash clothes. These are the people he has and pays every day; he gives them their allowance at the gate of the palace. To the six thousand horsemen the King gives horses free and gives provision for them every month, and all these horses are marked with the King’s mark; when they die they are obliged to take the piece of skin containing the mark to Madanarque, the chief master of the horse, so that he may give them another, and these horses which he gives are mostly country-breds which the King buys, twelve or fifteen for a thousand *pardaos*.³ The King every year buys thirteen thousand horses of Ormuz, and country-breds, of which he chooses the best for his own stables, and he gives the rest to his captains, and gains much money by them; because after taking out the good Persian horses, he sells those which are country-bred, and gives five for a thousand *pardaos*, and they are obliged to pay him the money for them within the month of September; and with the money so obtained he pays for the Arabs that he buys of the Portuguese, in such a way that his captains pay the cost of the whole without anything going out of the Treasury.
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¹ Farazes.
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² Saneis que ensynão os cavallos.
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³ Above, p. 361, and note.
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This King has also within his gates more than four thousand women, all of whom live in the palace; some are dancing-girls, and others are bearers¹ who carry the King's wives on their shoulders, and the King also in the interior of the palace, for the king's houses are large and there are great intervals between one house and another. He has also women who wrestle, and others who are astrologers and soothsayers; and he has women who write all the accounts of expenses that are incurred inside the gates, and others whose duty it is to write all the affairs of the kingdom and compare their books with those of the writers outside; he has women also for music, who play instruments and sing. Even the wives of the King are well versed in music.
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¹ *Bois*. Hindu women of the Boyi caste. The Boyis are Telugus, and are employed as bearers of palanqueens and other domestic service in Southern India. Hence the Anglo-Indian term "Boy" for a servant.
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The King has other women besides. He has ten cooks for his personal service, and has others kept for times when he gives banquets; and these ten prepare the food for no one save for the King alone. He has a eunuch for guard at the gate of the kitchen, who never allows any one to enter for fear of poison. When the King wishes to eat, every person withdraws, and then come some of the women whose duty it is and they prepare the table for him; they place for him a three-footed stool, round, made of gold, and on it put the messes. These are brought in large vessels of gold, and the smaller messes in basins of gold, some of which are adorned with precious stones. There is no cloth on the table, but one is brought when the King has finished eating, and he washes his hands and mouth. Women and eunuchs serve him at table. The wives of the King remain each in her own chamber and are waited on by maid-servants. It is said that he has judges, as well as bailiffs and watchmen who every night guard the palace, and all these are women.
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The King never puts on any garment more than once, and when he takes it off he at once delivers it to certain officers who have charge of this duty, and they render an account; and these garments are never given to any one. This is considered to show great state. His clothes are silk cloths (*pachōis*)¹ of very fine material and worked with gold, which are worth each one ten *pardaos*; and they wear at times *bajuris* of the same sort, which are like shirts with a skirt; and on the head they wear caps of brocade which they call *culaes*,² and one of these is worth some twenty cruzados. When he lifts it from his head he never again puts it on.
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¹ See above, note to p. 377.
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² Telugu, *kuḷḷāyi*. See pp. 210, 252, 273.
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The punishments that they inflict in this kingdom are these: for a thief, whatever theft he commits, howsoever little it be, they forthwith cut off a foot and a hand, and if his theft be a great one he is hanged with a hook under his chin. If a man outrages a respectable woman or a virgin he has the same punishment, and if he does any other such violence his punishment is of a like kind. Nobles who become traitors are sent to be impaled alive on a wooden stake thrust through the belly, and people of the lower orders, for whatever crime they commit, he forthwith commands to cut off their heads in the market-place, and the same for a murder unless the death was the result of a duel. For great honour is done to those who fight in a duel, and they give the estate of the dead man to the survivor; but no one fights a duel without first asking leave of the minister, who forthwith grants it. These are the common kinds of punishments, but they have others more fanciful; for when the King so desires, he commands a man to be thrown to the elephants, and they tear him in pieces. The people are so subject to him that if you told a man on the part of the King that he must stand still in a street holding a stone on his back all day till you released him, he would do it.
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The officers of the King who go about the kingdom are these:—First the minister (*regedor*) of the kingdom, who is the second person in it, then the treasurer, with the scribes of the King’s own lands,¹ the chief treasurer, and the commander of the palace guards (*o porteiro moor*), the treasurer of the jewels, the chief master of the horse. The King has no controller of the revenues nor other officers, nor officers of his house, but only the captains of his kingdom; of whom I will here mention some, and the revenues they hold, and of what territory they are lords,
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¹ *De fazemda*. I think that the meaning is as given. It will be observed below that the kingdom was divided into provinces or estates, each one entrusted to a noble who farmed the revenue to his own advantage, paying a fixed sum every year to the king. In the case of Narvara, the treasurer of the jewels, his estate is described as “bordering on the country of Bisnaga,” and as this expression cannot refer to the entire country ruled by the king, it must be taken in a limited sense as applying to the king’s own personal lands—his home-farm, so to speak. The system is well known in India, where a prince holds what are called *Khās* lands, *i.e.* lands held privately for his own personal use and benefit, as distinct from the lands held under him by others, the revenue of which last ought to go to the public purse.
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Firstly Salvanayque, the present minister; he has a revenue of a million and a hundred thousand gold *pardaos*. He is lord of Charamãodel and of Nagapatão, and Tamgor, and Bomgarin, and Dapatao, and Truguel, and Caullim, and all these are cities; their territories are all very large, and they border on Ceylon.² Of this money he is obliged to give a third to the King, and two-thirds remain for him for the expenses of his *lascaris* and horses, which he is obliged to maintain for the King, viz.: thirty thousand foot and three thousand horse and thirty elephants; so that he only gets the balance after deducting the expenses of this force. But in this way he acquires much wealth because he never maintains the whole force. And the King, whenever he wishes, takes away property of these nobles.
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² Note that Madura is not mentioned in these lists. And yet it would appear that a Nâyakka, or subordinate chief of Vijayanagar, had been
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Another captain, Ajaparcatimapa,¹ who was minister of Crisnarao, has a revenue of eight hundred thousand *pardaos* of gold, and is lord of the city of Hudogary,² and of the city of Condovim,³ and of the city of
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¹ Above, p. 360, note 1.
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² Udayagiri.
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³ Kondavid.
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ruling at that place since 1499. Mr. Nelson, in his work, “The Madura Country,” gives the following list of Nayakkas there:—
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| | A.D. |
| Narasa Nâyakka . . . . . . . . . . 1499–1500 |
| Tenna Nâyakka . . . . . . . . . . 1500–1515 |
| Narasa Pillai (a Tamulian) . . . . . . . . 1515–1519 |
| Kuru Kuru Timmappa Nâyakka . . . . . . . 1519–1524 |
| Kattiyama Kâmayya Nâyakka . . . . . . . 1524–1526 |
| Chinnappa Nâyakka . . . . . . . . . 1526–1530 |
| Ayyakârai Veyyappa Nâyakka . . . . . . . 1530–1535 |
| Visvanâtha Nâyakka Ayyar . . . . . . . . 1535–1544 |
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Four others are mentioned before we come to the great Visvanâtha Nâyakka, who founded an hereditary dynasty, though himself only a deputy of the crown. He ruled Madura from 1559 to 1563. Muttu Krishnappa (1602–1609) seems to have been the first to assume royal titles at Madura. His son, Muttu Virappa (1609–1623), is stated, in the narrative of the Portuguese writer Barradas (above, p. 230), to have paid a tribute in A.D. 1616 to the Vijayanagar king at Chandragiri of 600,000 pagodas; he had several vassal kings under him, and must have already obtained great power. It is possible that, in the time of Nuniz, Madura was not one of the greater provinces, but that it became so later.
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The names Choromandel, Negapatam, and Tanjore are easy to distinguish in this list. “Bomgarin” I cannot identify, though the termination, *garim*, may represent *giri*, “mountain.” “Dapatao” may be Devipatnam. “Truguel” seems to have some affinity with Tirukovil. It cannot be the “Truguel” mentioned by Barros and others as one of the fortresses given to Asada Khân by the king of Vijayanagar (above, p. 175), because those were close to Belgaum, while this “Truguel” was in the extreme south. “Caullim” may be Kayal.
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Penagundim,¹ and of Codegaral² of Cidaota.³ All these large cities border on the kingdom of Oria, and some of them with Cape Comorin (*cabo de Comarỹ*). These lands Crisnarao gave him when he made him minister and put out the eyes of Salvatinica, his minister, who was captain of them. He is obliged to serve with twenty-five thousand⁴ foot, fifteen hundred horse, and forty elephants, and pays each year to the King three hundred thousand *pardaos*.
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¹ Pennakonda.
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² (?) Kanigiri, Nellore district.
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³ Siddhout or Siddhavattam, Cuddapah district. Codegaral *may* represent Gandikota, the termination *giri*, “hill,” being substituted for *kota*, “fort,” *e.g.* Gandigiri.
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⁴ The passage is incomplete, and I have rendered it as seems reasonable. It runs, “*vinte e cimco mill e quinhentos de cavallo e*,” &c. Looking at the other lists of troops, it cannot be supposed that this chief had to provide 25,000 horse. It seems more probable that such a word as *pides* was accidentally omitted after *mill*, and that *mill* should have been repeated before *quinhentos*.
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Another captain, who is called Gapanayque, is lord of these lands, namely of Rosyl,⁵ and of Tipar, and of Ticalo, and of Bigolom.⁶ These lands march with the territory of the Ydallcão, and in all these there is much wheat and grains and cattle and goats and gingely and cotton; and very fine cloth made of the last, for all the cloth that is manufactured is made of it. He has a revenue from these territories of six hundred thousand *pardaos*, and is obliged to furnish two thousand five hundred horse, and twenty thousand foot, and twenty elephants, and he pays every year to the King a hundred and fifty thousand *pardaos*.
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⁵ Perhaps Rachol, near Goa.
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⁶ Bicholim (?).
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Another captain called Lepapayque, who is lord of Vimgapor,⁷ a land very rich in seed-plots and cattle-breeding farms, has a revenue of three hundred thousand *pardaos*; and is obliged to furnish twelve hundred horse and twenty thousand foot and twenty-eight elephants, and he pays to the King every year eighty thousand *pardaos*.
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⁷ “Bengapor” as elsewhere spelt, *i.e.* Bankâpur, south of Dhârwâr.
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The treasurer of the jewels, who is called Narvara, is captain of the new city which is called Ondegema,¹ and is lord of the city of Diguoty and of Darguem and of Entarem,² and of the other lands bordering on the lands of Bisnaga; they are all fields. They yield him every year four hundred thousand *pardaos*, of which he gives the King two hundred thousand, and the rest he spends on twelve thousand foot and six hundred horse and twenty elephants.
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¹ See the last sentence of the chronicle of Paes (above, p. 290), where a town “on the east” is called the new city which Krishna Deva built in honour of his favourite wife. The writer has evidently been confused in that statement, for it seems clear that the town so founded was Nâgalâpur, the old name for Hospett, with which it is distinctly identified in other places. This town “on the east” is said, in the sentence referred to, to bear the name “Ardegema,” and the locality is hard to determine. “East” of what? If east of Nâgalâpur be meant, then Ardegema or Ondegema (*gema* probably represents *grâma*, “village”) might have been a suburb of that town. If east of the capital be intended, I cannot identify the place. But these places evidently were close to the capital, bordering on the crown lands. This, I take it, is the meaning of “bordering on the lands (*terra*) of Bisnaga.”
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² These three places I cannot identify. “Diguoty” may perhaps be Duggavatti, in the Harpanhalli division of the Bellary district. “Darguem” suggests “Droog” or “Durgam.” The word is applied to a hill-fort, of which there are many in the neighbourhood. One of the most important was Râyadrûg, south of Bellary. One of the ghât roads leading eastwards from Goa is called the “gate de Digui” in old maps.
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Another captain called Chinapanayque, the King’s marshal, is lord of the land of Calalỹ³ in the direction of Cochim in the interior, and of many other lands that yield him three hundred thousand *pardaos*; and he is obliged to pay the King every year one hundred thousand *pardaos*, and serves with eight hundred horse and ten thousand foot (*praços*).
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³ Possibly Kalale in Mysore, a place fifteen miles south of that capital. It is said to have been founded in 1504 by a noble who was connected with the Vijayanagar royal family (Rice’s Gazetteer, ii. 255).
c21.s3.t17.71
Crisnapanayque is lord of Aõsel,⁴ which is a large city, and of other villages that I do not here mention as they have very difficult names. These lands yield him every year twenty thousand *pardaos* of gold, and he pays an annual revenue to the King of seven thousand *pardaos*, and serves with five hundred horse and seven hundred foot (*praços*).
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⁴ Unidentified
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Also Bajapanarque, who is captain of the country of Bodial,¹ which borders on Mamgalor² by the sea-coast. He is lord too of Guiana.³ In this country there is much pepper and sugar-cane and cloth (of flax)⁴ and much rice; but there is no wheat, nor other cloth, and it is a land of wax. It yields him three hundred thousand *pardaos* a year, and he serves with eight hundred horsemen and ten thousand foot and fifteen elephants. He pays the King ten thousand *pardaos*.
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¹ Perhaps Budehâl in Mysore, which like Kalale was founded by a Vijayanagar officer, and contains several sixteenth-century inscriptions. It is in the Chittaldrûg division, forty miles south of that place.
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² Mangalore.
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³ Unidentified.
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⁴ *Roupa*. Linen cloth. The word is not used of cotton, and the next sentence shows that cotton did not grow in that tract.
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Mallpanarque, who was chief master of the horse to King Crisnarao, is lord of the country of Avaly,⁵ which is in the interior of Calecu.⁶ This land has much iron and much cotton, rice, goats, sheep, cows and buffaloes. He has a revenue of fifteen thousand *pardaos*, and is obliged to serve with four hundred horse and six thousand foot, and pays the King every year five thousand *pardaos*.
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⁵ I hazard the suggestion that this may be a mistake of the copyist for "Avâti." This place, now a village in the Kolar district of Mysore, was in the fifteenth century an important place, a ruling family having been founded here by the "Morasu Wokkalu" or "Seven Farmers" (Rice, "Mysore and Coorg," ii. 20). The description applies to it fairly well.
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⁶ Calicut.
c21.s3.t17.81
Another captain, called Adapanayque, who is the chief counsellor of the King, is lord of the country of Gate,⁷ whence come the diamonds, and of many other territories which yield him three hundred thousand gold *pardaos*, excluding the precious stones which form a revenue by themselves. He pays to the King every year forty thousand *pardaos*, with the condition that all diamonds which exceed twenty *mangelins*¹ in weight shall be given to the King for his Treasury. He serves with eight thousand foot and eight hundred horse and thirty elephants, and pays the King every year one hundred thousand *pardaos*.
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⁷ Either "the ghâts," or perhaps Gutti (Gooty). The rich Vajra Karûr diamond mines are about twenty miles south-west of Gooty, where are the remains of a very fine hill-fortress.
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¹ See note above, p. 368.
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Another Bajapanayque is captain of Mumdoguel,² which was a fortress of the Ydalcão, and was taken from him by Crisnarao when he took Rachol,³ which was a boundary of it. This fortress of Mumdoguel with other territories yields him four hundred thousand *pardaos*, and he serves with a thousand cavalry and ten thousand foot and fifty elephants, and pays the King every year one hundred and fifty thousand *pardaos*.
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² Mudkal.
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³ Raichûr.
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In this way the kingdom of Bisnaga is divided between more than two hundred captains who are all heathen,⁴ and according to the lands and revenues that they have so the King settles for them the forces that they are compelled to keep up, and how much revenue they have to pay him every month during the first nine days of the month of September. He never gives any receipts to them, only, if they do not pay they are well punished, and are ruined and their property taken away. All the captains of this kingdom make use of litters and palanqueens. These are like biers and men carry them on their shoulders, but people are not allowed to make use of litters unless they are cavaliers of the highest rank, and the captains and principal persons use palanqueens. There are always at the court where the King is twenty thousand litters and palanqueens.
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⁴ *I.e.*, of the Hindu religion, not Muhammadans.
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These matters concerning (i.e. the power and greatness of) the kingdom of Bisnaga, though it may seem to you that I have exaggerated, yet the people of this country assert them to have been even more notable¹ in times past, and greater than they now are.
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¹ *Noveis* in the original, probably for *notaveis*.
c21.s3.t17.91
And in this kingdom of Bisnaga there is a class of men, natives of the country, namely Brahmans, who the most part of them never kill or eat any live thing, and these are the best that there are amongst them. They are honest men, given to merchandise, very acute and of much talent, very good at accounts, lean men and well-formed, but little fit for hard work. By these and by the duties they undertake the kingdom is carried on. They believe that there are Three Persons and only One God, and they call the Persons of the Most Holy Trinity “*Tricebemca*.” There is another class who are Canarese who have pagodas in which are (images of?) monkeys, and cows, and buffaloes, and devils, to whom they pay much honour, and these idols and monkeys which they adore they say that in former times this land belonged all to the monkeys, and that in those days they could speak. They have books full of fine stories of chivalry, and many foolish tales about their idols, such as it is out of reason for men to believe. But because of this, neither in the kingdom of Bisnaga nor in all the land of the heathen are any monkeys killed, and there are so many in this country that they cover the mountains. There is another class of men called Telumgalle;² when these die their wives are buried alive with them.
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² Telugus.
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The King of Bisnaga is a Brahman;³ every day he hears the preaching of a learned Brahman, who never married nor ever touched a woman. He urges in his preaching (obedience to) the commandments of God, that is to say, that one must not kill any living thing, nor take anything belonging to another, and as with these so with the rest of the commandments. These people have such devotion to cows that they kiss them every day, some they say even on the rump—a thing I do not assert for their honour—and with the droppings of these cows they absolve themselves from their sins as if with holy water. They have for a commandment to confess their sins to the Brahman priests, but they do not do it, except only those who are very religious (*amiguos de Dios*). They give in excuse that they feel a shame to confess themselves to another man, and say that it is sufficient to confess themselves alone after approaching God, for he who does not do so does not acquire grace; thus they fulfil the command in one way or another. But they do it so seldom (in reality) that they (may be said to) neglect this command to confess.
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³ This was certainly not the case.
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This kingdom of Bisnaga is all heathen. The women have the custom of burning themselves when their husbands die, and hold it an honour to do so. When therefore their husbands die they mourn with their relations and those of their husbands, but they hold that the wife who weeps beyond measure has no desire to go in search of her husband; and the mourning finished their relations speak to them, advising them to burn themselves and not to dishonour their generation. After that, it is said, they place the dead man on a bed with a canopy of branches and covered with flowers, and they put the woman on the back of a worthless horse, and she goes after them with many jewels on her, and covered with roses; she carries a mirror in her hand and in the other a branch of flowers, and (she goes accompanied by) many kinds of music, and his relations (go with her) with much pleasure. A man goes also playing on a small drum, and he sings songs to her telling her that she is going to join her husband, and she answers also in singing that so she will do. As soon as she arrives at the place where they are always burned she waits with the musicians till her husband is burned, whose body they place in a very large pit that has been made ready for it, covered with much firewood. Before they light the fire his mother or his nearest relative takes a vessel of water on the head and a firebrand in the hand, and goes three times round the pit, and at each round makes a hole in the pot; and when these three rounds are done breaks the pot, which is small, and throws the torch into the pit. Then they apply the fire, and when the body is burned comes the wife with all the feasters and washes her feet, and then a Brahman performs over her certain ceremonies according to their law; and when he has finished doing this, she draws off with her own hand all the jewels that she wears, and divides them among her female relatives, and if she has sons she commends them to her most honoured relatives. When they have taken off all she has on, even her good clothes, they put on her some common yellow cloths, and her relatives take her hand and she takes a branch in the other, and goes singing and running to the pit where the fire is, and then mounts on some steps which are made high up by the pit. Before they do this they go three times round the fire, and then she mounts the steps and holds in front of her a mat that prevents her from seeing the fire. They throw into the fire a cloth containing rice, and another in which they carry betel leaves, and her comb and mirror with which she adorned herself, saying that all these are needed to adorn herself by her husband's side. Finally she takes leave of all, and puts a pot of oil on her head, and casts herself into the fire with such courage that it is a thing of wonder; and as soon as she throws herself in, the relatives are ready with firewood and quickly cover her with it, and after this is done they all raise loud lamentations. When a captain dies, however many wives he has they all burn themselves, and when the King dies they do the same. This is the custom throughout all the country of the heathen, except with that caste of people called Telugas, amongst whom the wives are buried alive with their husbands when they die. These go with much pleasure to the pit, inside of which are made two seats of earth, one for him and one for her, and they place each one on his own seat and cover them in little by little till they are covered up; and so the wife dies with the husband.