Everything having been arranged, we quitted Dihli with a strong force. Aurangzeb ordered Mahabat Khan to return to the government of Gujarat, and
Bahadur Khan, the king's foster-brother, was ordered to return to court. At this time happened an amusing affair. Bahadur Khan, as the king's foster-brother, had been lifted from an obscure position to that of a general. He had become very high and mighty and vain-glorious. Everyone arriving from court was asked eagerly as to the king's health, not calling him by his title, but speaking of him as his brother; thus he used to say: " How is my brother ?" Mahabat Khan decided to teach him a lesson. On reaching Gujarat, he took his seat in his tent and arranged with his foster-brother that when Bahadur Khan was there he should, richly clad, and with an aigrette of gold stuck in his turban, gallop past on a fine horse, acting the braggart, as if on his way to his own quarters. Bahadur Khan wondered at this performance, and asked who was that mighty warrior. Mahabat Khan did not use the man's name, but, assuming an innocent air, he said briefly : " These foster-brothers are shameless creatures, and have no tact in what they do. They fancy that being our brothers by milk, they are equal members of our house!" Bahadur Khan quite saw the hit, but pretended not to. Nor by this was he turned from his line of conduct. For the proverb is a true one: " However many stratagems a man possesses, they sooner or later ruin him."
Two things happened to me during this march. The first was that, being dressed in the costume of the country, I fastened my gown or cabaya (qaba) on the right side as is the fashion of Mahomedans. The Hindus fasten theirs on the left. I also went with my beard shaved, wearing only moustaches like the Rajputs, but without pearls hanging from my ears as they have. The Rajput officers wondered at this get-up, neither Rajput nor Mahomedan. They asked me what religion 1 belonged to. I replied that I was of the Christian religion. Once more they asked me if I were a Mohamedan Christian or a Hindu Christian—
EUROPEAN MODE OF FIGHTING AT SEA 127
for they recognise no other religions than these in Hindustan. I seized the opportunity to tell them a little about our faith.
The other matter was that one day Rajah Jai Singh asked me whether in Europe there were armies, wars, and squadrons. I replied to him that the braver}' with which the Farangis fought, of which I was an example, sufficed to show him that we in Europe knew what war and fighting meant. We were accustomed to fight in two ways: one by sea, the other by land. That upon the sea took place thus:
A number of planks are joined together by rails in the form of a large enclosed house, with many cannon in tiers. Entering into the said house, the soldiers attach huge cloths to masts, and, driven by the winds, these serve to put the said house in motion. The course is regulated by a large plank fixed on the house, and capable of movement from one side to another. In this way, with good matchlocks, pistols, and swords, and a sufficient supply of food, of powder, and of ball, they set out in search of their enemies. When they encounter one, the fight begins with the firing of cannon, which breaks the masts or makes holes in the said houses, allowing entrance to the water. But those who are within assemble and with skill plug the hole. For this they always have materials read}'.
Meanwhile some attend to the vessel, and others fight without intermission. The dead bodies are thrown into the sea, so that they may not hinder the fight. Nor are there surgeons wanting to aid the wounded, who are carried to a room specially set apart. As their courage grows hotter, they bring the vessels nearer, emptying all their matchlocks and pistols, until at length, the fight waxing still fiercer, they grapple one with the other; then the sword-blows scatter streams of blood, reddening the sea. There being no mode of flight for the fighters, it is therefore necessary to conquer or die. Sometimes it
128 EUROPEAN MODE OF FIGHTING ON LAND
happens that the captain who is losing, resolving not to be overcome, orders all his cannon and other pieces to be double-shotted. He then sets fire to the ship's magazine of powder; thus he destroys himself along with the others. The rajah wondered at such a mode of warfare, and it seemed to him very hard and cruel that a man, if he did not want to defend himself, could not even run away.
The other mode of fighting was on land. There the foot soldiers were separated from the squadrons of horse, and all had their matchlocks and swords. Those who were mounted had good carbines, pistols, and swords. When I was giving this account, finding some pikes or spears there, I exhibited how the spearmen stood in front of the companies to hinder the cavalry from getting in and throwing into disorder the well-ordered ranks of the infantry. Thus the battle would commence with great order and discipline, the cavalry helping wherever it was necessary to repress an onslaught of the enemy. Many a thing did we tell him of our fighting in the open country. Upon this he set to laughing, assuming us to have no horses in our country, and thus we could know nothing of fighting on horseback.
For this reason we agreed, I and Luis Beigao, a French surgeon, Guilherme (William), an Englishman, and Domingo de Saa, a Portuguese, who had formerly been a cavalry soldier in Portugal, to give the next morning during the march, and in the rajah's presence, a demonstration of our mode of fighting on horseback. We rode out with our carbines, two pistols in our holsters, and two in our waistbelts, and carrying our swords. We rode two and two, and began to career about, our horses being excellent. Then first of all we skirmished with the carbine, and after some circling and recircling, letting off our pistols we made pretence of flight and pursuit. Then, turning round and making a half-circle, the fugitive attacked the pursuer and let off his pistol. Thus we went on till all our charges
were fired off—of course without bullets. Then laying hand upon our swords, we made gestures as if giving sword-cuts, which the others parried.
The rajah, who was on his elephant, halted, and when our display was finished we rode up and made our bow. He asked what meant these excursions and alarms. I replied that purposely we had done this to let him see that we knew how to fight on horseback in the European way. He asked me several times if really they fought like that in Europe. I answered that this was only a small specimen. We would show him sport when it came to reality, observing the same order ; and if there were on the field dead men or horses we should ride over them as if riding on a carpet, and make no account of them. He praised our way of fighting, saying he thought it a sound mode of warfare, and he should like to form a troop of European cavalry if I could obtain them. I answered that it was not easy to get so many men in Hindustan who had been trained in our wars. He then gave us our leave with a good present, and thenceforth thought more of European nations, who, if it were not for their drinking habits, would be held in high estimation, and could aid our kings to carry out some project in those lands.
While this embassy (to Persia) was in progress, we were marching onwards to the city of Aurangabad, on reaching which we joined Shah 'Alam. Sending for me, Rajah Jai Singh ordered me to go as envoy to the three rajahs—that is to say, Ramanagar (Ramnagar), Pentt (Pent), and Chottia (Chiutia), who are petty rajahs among the Hindus, and the Portuguese call them kings of the Colles (? Kolis). It was through their lands that Shiva Ji passed on his way to attack Surat. Rajah Jai Singh gave me a set of robes and a horse, and sent with me thirty troopers and infantry, also a considerable sum for expenses. My orders were to go to these rajahs, and tell them they must give their word not to take the side of Shiva Ji, nor
allow him passage. He (Jai Singh) must declare war against them in the name of the Mogul emperor, if they did not take up arms against Shiva Ji and embrace the cause of Aurangzeb. As security for their promise they must come in themselves, or send their sons to attend on the court, where they would be assigned pay and rank befitting their condition.
I took my departure on this deputation, and the first person I visited was the Rajah of Ramanagar, whose territories lie amidst frightful hills and gloomy forests. I was well received by this rajah, who invited me to take a rest while he deliberated on what he thought it was best to do. I amus
ed myself meanwhile going out to shoot and fish; nor did the rajah fail in providing pastimes in the nature of plays and games. Meanwhile he was corresponding with the other two rajahs, whether they thought it suited them to take the Mogul side against Shiva Ji. I was not backward in making promises and using threats, according as I considered it appropriate. Sometimes I put myself into a passion and demanded an answer, else I would be off. In the end the rajah chose the side of Aurangzeb, giving me a horse and a sword. He made over to me his son in confirmation of his word.
I then went to the second rajah, where I was received in a friendly manner, and treated just as I had been at the first place. He petitioned for time, feigning that he had not had time to write to the others. Here I received many honours according to their custom—dances, plays, and the chase. Finally he too gave me a horse and a sword, and delivered to me his son to be conducted to court. But this tall and robust young man died on the journey, by reason of the great heat of the sun, which inflamed his blood He would not agree to be bled, as I counselled, he not trusting me.
Next I proceeded to the third rajah, who showed himself recalcitrant. But finding I was determined,
he set to work to conciliate me. Not having any sons, he made over to me his brother to be taken to court with me; he then bestowed on me a sword and a horse, and bade me farewell. It happened that at this time he was fighting the Portuguese of Damao (Daman), so I arranged matters and persuaded them to make peace.
Here two things happened to me that I wish to recount, so that inquiring persons may learn that these people are much given to sorcery. I had a handsome horse that Rajah Jai Singh had given me. The Rajah of Chottia (Chiutia), took a fancy to this horse, and requested me to sell it to him; he would pay me one thousand rupees. I was not willing; but when it was time for my departure the horse had lost the use of its legs, and was unable to move. I waited for eight days without any good, when the rajah sent me word that, though the horse was damaged, he would still give me one thousand rupees. In a rage I started from the place, telling my people that if within twenty-four hours the horse could not move, to cut his throat and bring the hide to me. Finding me so resolute, the rajah sent me one thousand two hundred rupees, beseeching me not to order the horse's throat to be cut, but to content myself with the present, and he would keep the horse in remembrance of me. I contented myself with taking the twelve hundred rupees, knowing quite well that if I did not, I should lose both horse and rupees.
Another affair happened to me on this return journey to the camp with the hostages. It was thus : One of my servants passing through a field of radishes, stretched out his hand to pluck one out of the ground, when his hand adhered in such a fashion to the radish that he could not take it away. It was necessary to find the owner of the field to get him liberated. This was done, and after taking something as a bribe, and giving him a beating, the owner recited some words and the man was freed. I could never sufficiently
state to what an extent the Hindus and Mahomedans in India are in the habit of practising witchcraft. I quite well know that if I were to recount that they can even make a cock crow in the belly of the man who stole and ate it, no credit would be given to me. Nevertheless, the truth is that many a time I heard the crowing in different cases, and of such instances I was told over and over again.
A few days after my arrival Shiva Jf gave himself up and came into our camp. Since I went at night to converse and play (cards) with the rajah whenever he so desired, it happened one night during this period that we were having a game, the rajah, his Brahman, and I, when in came Shiva Ji. We all rose up, and Shiva Ji, seeing me, a youth well favoured of body, whom he had not beheld on other occasions, asked Rajah Jai Singh of what country I was the rajah. Jai Singh replied that I was a Farangi rajah. He wondered at such an answer, and said that he also had in his service many Farangfs, but they were not of this style. Rajah Jai Singh wanted to do me honour, and responded that as a rule Nature made a distinction between the great and the humble, and I being a rajah, she had given me a mind and a body very different from those of others. I rose to my feet as a mark of recognition for the compliment, and made the appropriate obeisance. This was the opening which afforded me occasion many times to converse with Shiva Ji, since I possessed, like anyone else in the camp, the Persian and Hindustan languages. I gave him information about the greatness of European kings, he being of opinion that there was not in Europe any other king than the King of Portugal. I also talked to him about our religion.
During this advance and retreat there was with our army the Father Damiao Vieira, a Portuguese expelled by the Jesuit Fathers. The cause of his appearance was that during our stay below the fortress of Punagar (? Puna-garh) the Hindus of Chawal came to complain
DIFFICULTIES WITH THE PORTUGUESE 133
to Rajah Jai Singh that the Portuguese were seizing forcibly the sons of the Hindus and making them Christians. This made the rajah angry, for he was zealous in the Hindu faith, and he made preparations to send a force against Chawal.
On becoming aware of this I gave notice, there and then, to Ignacio Sermento at Bassain. He was chief of the northern territory of the Portuguese, which extends to Damao (Daman). I requested him to send someone as envoy with some presents, and I would arrange matters. He sent this padre, with a young Mahomedan in his suite. He brought this youth expressly to get from him half of what he might acquire, as being well acquainted with the territories of Chawal. He was clever enough to secure the rajah's taking this young man into his service, and thus they shared the pay in a brotherly manner. I spoke to the rajah and pointed out to him that there was no occasion for the Hindus of Chawal to complain, since what the Portuguese were doing had gone on certainly for a hundred years, nor did they make Christians of anyone but orphans who had no relations forthcoming.
The padre was not content with having accomplished his mission with somewhat of honour, but he must needs enter on warlike proposals. He promised the rajah that he would so manage that the viceroy of Goa should give aid to the Moguls, in the acquisition of Bijapur. Over and over again I told the padre that it was not a good thing to enter into such matters, that he had much better withdraw to Goa. For the King of Bijapur was a better neighbour to the Portuguese than the King of the Moguls would ever be. The latter having conquered Bijapur, would next try to take Goa. The padre was not pleased with my views, and complained to the rajah, so that the rajah said to me one day, without giving a reason, that I should avoid meeting the padre. After the business had been settled, I received from the Portuguese a certificate signed by Ignacio Sermento, wherein he swore on the
t34 AT BASSAIN
Holy Evangelists that I had done great service to the Crown of Portugal.
We got to Bfjapur as I said, and there we beheld the miracles that the padre had promised us. We were to take Bijapur with the greatest ease, whereas it all but happened that Sharzah Khan broke all our heads. Therefore, finding, after we had retreated, that we were going into quarters, I began to long for a life among Christians; and I was disgusted at the conduct of the padre, who continued to live on in the army. I asked the rajah for leave to resign, as I wanted to return to my country, and I put forward as excuse that I wanted to get married, They never refuse anyone leave when it is with that object. The rajah asked his Brahman and the astrologers, with whom these princes are always well provided, if he should ever see me again. They replied that we should never meet again. He believed that I was doomed to die, but he reckoned badly, for while I got back to the Mogul country, he was left dead far from home.
On my taking leave he gave me a set of robes, and something by way of a present. Upon quitting the army I went into a village belonging to the Portuguese called Camba (Kambe) close to Galiani (Kaliyam) and Beundi (Bhiwandi) in the country of Shiva Ji. In this village are made many things of wood—handsome chairs, sideboards, bedsteads, and different playthings. Here I stayed for several days, at the request of a friend of mine, who was the owner of the village, and
he kept me in his house until he had stolen some gold coins I had. Thence I made for Bassaim (Bassain, Wasai), a Portuguese town, there to pass Lent, and I lived outside the town. I was very near losing my life here. A gentleman (fidalgo) asked me about some fidalgos of the Mello family, then living in the Mogul country, who had been banished for putting to death two brothers named Medoncas (? Mendoza), brothers-in-law of the questioner, on the accusation of treason
to the Portuguese Crown. I had no idea that he was an enemy of these fugitives, and I replied that they were men of worth and honoured gentlemen. This sufficed to set him plotting against me, and he sent out men to assassinate me. But it was God's pleasure that, when coming out of the town on my horse, I should meet some gentlemen, who requested me to put my horse to speed, which I did most vigorously. With a pleasantry I took my leave of them, and spurred my horse into a gallop, though it was already tired out; getting my sword out of its scabbard, it was as much as I could do to get hold of it, seeing that my horse would hardly let me.
But here we must admire God's providence, who had resolved on saving me. Here was I galloping my horse, sword in hand, when I came up with four men at a corner round which I had to pass. They stood there waiting for me with naked swords ready to slay me. But guessing that I had been already warned, and was coming at them, resolved to fight to the death, they were in fear and allowed me to pass without hindrance. I was subsequently informed that he who had laid this plot for me was the fidalgo to whom I had praised the Mellos. Thus fearing that he would lose no occasion of executing his evil intent, I left for Goa, and there I arrived in the month of May, one thousand six hundred and sixty-six (1666). Of the place itself I shall have much to say presently, but the reader must first permit me to say something about my own stay there.
A Pepys of Mongul India (1653-1708) Page 14
