A great tumult arose in the city, and the merchants thronged to learn the cause; there was a storm of questions, answers, and bad language. To all this he replied with a sad countenance, calmly, and without heat, by the word " Divalia " (diwala), which means " bankrupt." No other response could they get. They carried him off to court; but on the quiet he had given the judge a bribe of five thousand rupees. At the hearing he (Safar) produced the bill of exchange that he got at Agrah upon the sarraf of Patnah, and made the defence that this sarraf was the cause that he, too, was a bankrupt. The judge decreed that the merchants must take the bill of exchange and procure payment for themselves, being fellow citizens of the sarraf. It was unreasonable that a stranger should
suffer in a foreign country. The Armenian, being thus absolved, made his way to Siirat.
At this time Dautcan (Da,ud Khan) governed the city of Patnah. This is the man who was unwilling to forsake the service of Dara, yet was forced to leave it because Dara, in opposition to all reason, expelled him from the service when he marched out of Multan. The prince acted on unfounded suspicions, as I have recounted in the other part. I went to see him, and he was very delighted to see me, remembering that 1 had been something of a favourite with Dara. He gave me a set of robes (sardpa). He still retained much affection for the deceased prince, upbraiding the evil fortune that had pursued him. He said to me that if Prince Dara were still alive he would never have taken service under Aurangzeb, and now that he had accepted employment he had been sent to govern Patnah. He was desirous for me to become his follower, making me great offers; but as I wished to continue my journey, I asked him to forgive me, as I had business in Bengal. He agreed to let me go on condition that I accepted from him a boat for making my journey by river to Bengal, as a mark of the affection he bore me.
I accepted the offer; and of the two horses I had I sold one, the other I embarked on the boat. Then I got into it, taking the two friars, with whom I was considerably incensed. We proceeded slowly, and, arriving near an island, while our meal was in preparation I landed with my boys to go shooting, there being an abundance of game in these islands, all of them uninhabited. Having shot sufficient for supper and breakfast, I returned to the boat, and every evening we slept close to the bank.
One day during this voyage the boatman told me not to put any trust in the friars, for they were not my friends — on the contrary, they had several times wanted to resume the journey while I was out on an
island shooting ; but the boatman would never consent, knowing that Da,ud Khan would wreak vengeance on him for daring so to act. I knew quite well that the friars were capable of doing this, for the more I tried to please them, the more insolent they became. They did not recognise the benefit I was doing them, for no other reason than their being men of religious profession, recommended by the Father Rector of the Jesuits in Agrah. I wanted to find out whether really they spoke thus to the boatman, and I learnt after some days that they again did as before. Thus I was compelled to show myself in a rage, and I said to them that, if they did not mend their impertinent ways, I would abandon them on some island, and leave them to the disposal of Time and the wild beasts. I hoped that they would not thereafter venture to incur my displeasure. All men of wisdom know that, with certain characters, it is necessary to be resolute before you can make them abate their rage, and thus was it requisite to do on this occasion to make them thoroughly uneasy.
Finally I reached Rajmahal, the former court residence of Prince Shah Shuja', where I delayed a few days to see the ruins of the city, the dilapidated palaces, the great fallen mansions, the neglected groves and gardens. ; At this time the city was ruled by Mirza Jam, who had been the captain of Shah Shuja's artillery in the severe battle of Khajwah. Upon the defeat of that prince, Mir Jumlah, who was viceroy of Bengal, aware of the prudence and valour of Mirza Jani, made him governor of this city.
From Rajmahal I continued my journey on the river to the city of Daca (Dhakah), which was reached in fifteen days from leaving Rajmahal. The city of Dhakah is the metropolis of the whole province of Bengal, where a viceroy always resides who wields the greatest power, although when I reached it Mir Jumlah, the then viceroy, was not there, he having
9
gone to make war on Assam, a campaign of which I will speak later on. The city of Dhakah, without being strong or large, has many inhabitants. Most of its houses are made of straw. At this period there were two factories, one English and the other Dutch ; there were many Christians, white and black Portuguese, with a church served by a friar called Agostinho.
Here I made the acquaintance of an Englishman named Thomas Plata (? Platt), a courteous man, who had from Mir Jumlah five hundred rupees a month. He was master of the riverside, and employed in building boats and making ammunition for river fighting. This Englishman carried me off to his house, and I received from him many favours; I shall have something to say about him after the death of Mir Jumlah through something that then happened to him. After some days I embarked once more, accompanied by the friars, traversing the great river of Dhakah, on my way to Hugli. Having discovered that I had little time to spare, and that there was a shorter and a safer route to Hugli, we therefore quitted the main stream and passed by a way between forests, which are called the Forests of Sunderi (Sundarbans).
In forty days we got through the forest and reached the waters of Huglf, not far from the sea. The friars made for the harbour of Balasor, where they wanted to beg for alms. I disembarked at Hugli and went to see the Father Prior of St. Augustin's, named Frey Irao Bautista. Here I found the chief inhabitants of Hugli, all of them rich Portuguese, for in those days they alone were allowed to deal in salt throughout the province of Bengal. The Father asked me at once if there had come with me two fugitive friars. I replied that two Fathers bad come, but they were not fugitives —on the contrary, they were religious persons much to be esteemed; that they had come to gather alms for their convent and were gone to Balasor. Thus
did I repay the troubles they had caused me on the journey. But they did not equally return them to me the good I had done them, as I shall relate. The Father Prior placed trust in my words, and made ready two cells to receive the friars on their arrival, which came to pass a few days afterwards, when they were well received.
Some days after my arrival the Jesuit Fathers came to visit me, and in course of conversation they said to me that they had a tiny church, and that only built of straw. They desired to construct one of stone, but the governor objected, although they were ready to pay him five thousand rupees. The governor was Mirzagol (? Mirza Gul or Mughal), an old man of Persian race, who had been in Shah Shuja's service when he fought the famous battle of Khajwah against Aurangzeb. He afterwards entered the service of Aurangzeb, and Mir Jumlah, who knew his prudence, made him governor of Hugli. This governor was determined that the Jesuit Fathers should not build a church, and he issued orders that no one should work at such an edifice under penalty of losing a hand.
The Fathers begged me most earnestly to speak to Mirza Gul on this matter. To be of service to the Fathers, I paid a visit to the governor, when we had a talk over the events in the recent wars, so that he took a fancy to me. He said to me that if he could be of use to me in any way he would do it willingly. Seeing an opening for carrying out the project of the Fathers, who were with me, I explained to him, after many polite words, that I should be content if he would allow the Fathers to build a church. This was the greatest favour that he could do me. Then I presented to him their petition, which he granted on the spot.
When they learnt this, the Portuguese were all amazed that I, with a few words, had secured what they could not obtain for five thousand rupees. This
thing caused them to seek every mode of keeping me in Hugli, they supposing that, as I had managed so easily such a difficult affair, I would prove of benefit to the Portuguese should I take up my residence there. They found that I was not willing; on the contrary, I wanted to go back to the Mogul territory to pr
actise the science of medicine, of which I had begun to learn the elements, and was continuing my studies. I knew from experience that Frank physicians are held in esteem by the Mahomedans. They then thought to detain me by a marriage to a young lady, with the promise of thirty thousand rupees and two pataxos loaded with salt, making the whole one hundred thousand rupees, also a house furnished with everything necessary for a newly-married couple.
I was really anxious that this contract should be carried through ; all the same, I made a show of not caring a rap, pretending, on the contrary, that I was absolutely determined to return to the Mogul country. The Jesuit Fathers were never tired of trying to get a "Yes"from me, but though desirous in my heart of assenting, I made a show of refusal, so that they might not fancy they were conferring any benefit on me, nor, if afterwards there chanced to be any quarrel, could they throw in my face the benefit they had done me.
The friends with whom I had travelled from Agrah to Bengal were anxious on this occasion to repay me for the kindness I had done them in taking them as my companions. They came to interview me, and by a long argument tried to draw from my purse three thousand rupees. They said if I gave them the three thousand rupees they had the power of arranging a very profitable marriage for me. They supposed that at the time I knew nothing of this proposed marriage, and thus they came confidently hoping to suck three thousand rupees out of me. With an unmoved face I gave them my thanks,
saying that I had no wish to marry. Worn out by talking, they had to quit my dwelling without the rupees.
They (the friars) waited until a day on which my proposed father-in-law had prepared a luncheon, and intended to come with the Jesuit Fathers and other friends of his to carry me with them to this feast. He meant to obtain my acquiescence during the meal. All of a sudden they (the two friars) appeared in the company. Everybody was pleased, looking on the friars as my friends ; and they were invited to come also to my house to fetch me, and settle about the wedding. Those two men, who sought nothing but my harm, began to give vent to the rage that they had against me at not having been able to extract the three thousand rupees from me. They expressed their surprise that a rich man, having only one daughter, the heiress of much wealth, should seek for her the ill-fortune of being married to a foreign youth, one of little ability. On the other hand, there were many Portuguese of good sense, of good family, well-established merchants in Huglt, who were willing to marry the girl; if others were consenting to this union they could not concur in such an injury being inflicted on the girl.
Everybody was amazed at this kind of talk from the friars, they all supposing them to be my friends, as I had vouched for them; and their words found acceptance in the minds of many present. The two knew that someone would come and tell me what had happened, therefore they cunningly took the initiative, and came within the same hour to visit me. They said Hugli was not a good place for me; it were better to quit it at once. The Father Prior of the Augustinians was, they said, very vexed with me for obtaining permission for the Jesuit Fathers to build their church. He had sworn that when he came across me he would thrust some insult upon me.
As soon as they had left my house I took pen and 9 *
ink, and wrote a letter to the said Father Prior, asking the cause of his displeasure. For it did not seem to me sufficient cause to be vexed because a stranger had assisted in getting God glorified. Nevertheless, if I had offended I would come to him for my penance. But it did not seem to me right that he should show such signs of displeasure as recounted to me by such-and-such priests. He replied to me that he had no grievance about my gaining the permission for the Jesuit Fathers, but it was because they had promised him one hundred and fifty rupees if the negotiation succeeded, and now were unwilling to keep their word. Meanwhile there appeared the foster brother of her who was to be my wife; he was my great friend, and he told me all that occurred. The story was confirmed by other friends who had been present during the telling of falsehoods about me by the two friars.
I came out of my house, and went to the Father Prior of the Augustinians, where 1 made known what the friars were, for I now saw they were full of guile. I told him, as was the truth, that they collected alms not for the convent, but for themselves. They had tried to levy from my purse three thousand rupees; but, as I did not wish to give them this money, the} 7 invented falsehoods about me. They supposed I wanted to get married, whereas the thought of it had never entered my head. The Father Prior approved of what I said, and extracted from the hands of the fugitives the alms collected, writing to the convent of the said friars at Goa as to what he had done. He gave orders in his convent of the Augustinians for the preparation of a satisfactory account of the money. The said Father Prior made complaint to me for my not having denounced them as absconders. I replied that under the impression that they intended to do better deeds than those they had committed in the Mogul country I judged myself under an obligation to screen my neighbour's faults, but finding that they
were acting worse than before I held it now opportune to declare the truth.
Certain friends were very anxious for me to remain in Hugli to renew the proposals of marriage. But being quite ready for a start I declined to listen to anyone. Two days after the above-mentioned event I quitted Hugli by land. Some imagined that I was not really going, for before I had reached Cassim Bazar (Qasim Bazar) they sent me couriers calling on me to return, saying that already the plot of my enemies had been discovered, and my father-in-law was anxiously awaiting me to give me his daughter as my bride. I paid no heed to such letters and promises, for I had by that time made up my mind to go once more to Dihli.
I reached Qasim Bazar, at three days' journey from Hugli, and here I saw that they make much high-quality piece-goods, and much white cloth. There are in this village, which is near the Ganges, three factories of the French, English, and Dutch. From Qasim Bazar I took the road to Rajmahal, and there waited to see a Hindu woman burnt, although I had already seen many. She had poisoned her husband by reason of her love for a musician, hoping to get married afterwards to this lover. But on the husband's death the musician refused to marry her. Thus finding herself deprived of a husband, and her reputation gone, she resolved to be burnt. A great crowd collected to look on ; among them appeared the musician, hoping to receive from her something by way of memorial. It is usual for women who go to be burnt to distribute betel-leaf or jewels. The place was a large pit. As she was circumambulating this pit she came close to the young musician, and, taking from her neck a gold chain she had on as an ornament, she flung it round the young man's neck, and taking him forcibly into her arms jumped into the pit. Everyone was taken aback at this, not anticipating such a thing. Thus did she and the youth
together expiate their sin and the murder of the husband.
From Rajmahal I made once more for Patnah, where I halted several days, spending a jolly time with some English and Dutch friends. I then started for Allahabad, and from Allahabad I went to Agrah, where was King Shahjahan, still kept with the same rigour as ordered by King Aurangzeb, who was then in Kashmir. The routes I traversed are much frequented, full of villages and sardes, food being good and cheap.
Some time after my arrival in Agrah there came to my house a Dutch surgeon named Jacob, a fugitive from the harbour of Goa, having killed a man when the Dutch blockaded the entrance to that place. His visit was mo^t opportune. For the governor of the city, who suffered from a fistula, had sent for me to see if I could cure him. None of the Europeans living in the fort knew the proper treatment, nor was there any Mahomedan surgeon who would venture to deal with the case. I asked Jacob, who was unable to speak Moors, and was a poor, miserable creature, whether he had the courage to treat such a complaint. He replied in the affirmative, and so I went with him to the governor, and in a short time we cured him, when he gave us a considerable sum for our trouble, besides the presents sent to me during the time we were attending him. Thus little by little I began to turn myself into a physician, although
I did not make bold to announce myself as such.
During my stay in Agrah I went one day to make an excursion into the country on horseback, in the company of a young Armenian. We came where a Hindu woman had begun to move round her pyre, which was already blazing; she rested her eyes on us, as if she appealed to us for help. The Armenian asked if I would join him in saving the woman from death. I said I would. Seizing our swords, and our servants doing the same, we charged our horses into
MANUCCI ENTERS JAI SINGH'S SERVICE 125
the midst of the crowd looking on, shouting " Mata, mata!" ("Kill, kill!"), whereat the Brahmans, being frightened, all took to flight and left the woman unguarded. The Armenian laid hold of her, and making her mount behind him, carried her off. Subsequently, having had her baptized, he married her. When I passed through Surat I found her living there with her son, and she returned me many thanks for the benefit done to her. When the king returned from Kashmir, the Brahmans went to complain that the soldiers did not allow women to be burnt, in accordance with their customs. The king issued an order that in all lands under Mogul control never again should the officials allow a woman to be burnt. This order endures to this day.
The king having arrived at Dihli from Kashmir, I went several times to make my bow to Rajah Jai Singh, who took a fancy to me, and in the end requested me to teach him how to play Hombre, as I had already done to his son Queretsing (Kirat Singh). Several times we played together, and we two won from the said Rajah some sums of money. At this time Rajah Jai Singh said he had need of me. He wanted me to join him in this most important enterprise, and he would make me commander of his artillery. For this purpose I must search for Europeans I knew and who were good soldiers. Afterwards he would entrust other business to me. Meanwhile he fixed my pay at ten rupees a day. I could not resist his proposal, and I had great trust in his word, nor did I like to offend him at such a time. For I had not yet the boldness to announce myself as a physician. He gave me a rich sardpd (set of robes), and a good horse, with sufficient money for my equipment.
A Pepys of Mongul India (1653-1708) Page 13
