Niccolao Manucci

Niccolao Manucci (19 April 1638–1717) was an Italian writer and traveller. He worked in the Mughal court. He worked in the service of Dara Shikoh, Shah Alam, Raja Jai Singh and Kirat Singh.

Quotes

Storia do Mogor

Manucci, Niccolao, Storia do Mogor, trs. by W. Irvine, 4 vols., London, 1906.

• All Muhammadans are fond of women, who are their principal relaxation and almost their only pleasure.
  • Manucci, II, 240; quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan.

• The most sumptuous of European courts cannot compare in richness and magnificence with the lustre beheld in Indian courts.
  • Manucci, II, p.330. quoted from Lal, K. S. (1992). The legacy of Muslim rule in India. New Delhi: Aditya Prakashan.

• When any hungry wretch takes it into his head to ruin the kingdom, he goes to the king and says to him: 'Sire; if your majesty will give me the permission to raise money and a certain number of armed men, I will pay so many millions. The king then asks how it is intended to raise the money. It is by nothing else than the seizure of everybody in the kingdom, men and women, and by dint of torture compelling them to pay what is demanded. Such financiers are hateful and avaricious men. The king generally consents to their unjust proposals, as he thereby satisfies his own greed; he accords the asked-for permission, and demands security bonds.
  • Quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 4

• [Manucci says that just before the emperor died, he (Aurangzeb) said:] “I die happy for at least the world will be able to say that I have employed every effort to destroy the enemies of the Muhammedan faith.”
  • Quoted from Lal, K. S. (1990). Indian muslims: Who are they.

• All the above names are Hindu, and ordinarily these …are Hindus by race, who had been carried off in infancy from various villages or the houses of different rebel Hindu princes. In spite of their Hindu names, they are however, Mahomedans.
  • Manucci elaborating about the women and eunuchs in the Mughal harems. Manucci, II, 336-38. Quoted from Lal, K. S. (1994). Muslim slave system in medieval India. New Delhi: Aditya Prakashan. Chapter 12

• Aurangzeb did this for two reasons: first, because by this time his treasures had begun to shrink owing to expenditure on his campaigns ; secondly, to force the Hindus to become Mahomedans. Many who were unable to pay turned Mahomedans, to obtain relief from the insults of the collectors.
  • About the Jizya. Manucci II. Quoted from Lal, K. S. (1990). Indian muslims: Who are they.

• Many Hindus who were unable to pay turned Muhammadan, to obtain relief from the insults of the collectors......Aurangzib rejoices that by such exactions these Hindus will be forced into embracing the Muhammadan faith. (Storia, 11. 234, iv. 117., cited in J Sarkar, History of Aurangzib III)

• [Aurangzeb] was of the opinion that he had found in this tax an excellent means of succeeding in converting them, besides thereby replenishing his treasuries greatly...
  • About the Jizya. Manucci III. Quoted from Lal, K. S. (1990). Indian muslims: Who are they.

• All of them (temples at Hardwar and Ayodhya) are thronged with worshippers, even those that are destroyed are still venerated by the Hindus and visited by the offering of alms.
  • Manucci, vol,. III. Quoted from Lal, K. S. (1999). Theory and practice of Muslim state in India. New Delhi: Aditya Prakashan. Chapter 3

• It would seem as if the only thing Shahjahan cared for was the search for women to serve his pleasure ... for this end he established a fair at his court. No one was allowed to enter except women of all ranks that is to say, great and small, rich and poor, but all handsome.
  • Manucci, I, p.195. Quoted in Lal, K. S. (1988). The Mughal harem. New Delhi: Aditya Prakashan.

• “In this realm of India, although King Aurangzeb destroyed numerous temples, there does not thereby fail to be many left at different places, both in his empire and in the territories subject to the tributary Princes. All of them are thronged with worshippers; even those that are destroyed are still venerated by the Hindus and visited for the offering of alms.
  • Storia do Mogor’ of Niccolo Manucci, p. 244-5, (Vol. 3, p. 244-5, London, John Murray, published for the Government of India, 1907) quoted in Kishore, Kunal (2016). Ayodhyā revisited. ch 8

• “The chief temples destroyed by King Aurangzeb within his kingdom were the following: Maisa (? Mayapur), Matura (Mathura), Caxis (Kashi), Hajudia (Ajudhya), and an infinite number of others ; but, not to tire the reader, I do not append their names.”
  • Storia do Mogor’ of Niccolo Manucci, p. 244-5, (Vol. 3, p. 244-5, London, John Murray, published for the Government of India, 1907) quoted in Kishore, Kunal (2016). Ayodhyā revisited. ch 8

• Manucci writes, “I assert that in the Mughal Kingdom, the nobles and above all the King, live with such ostentation that the most sumptuous of European Courts cannot compare in richness and magnificence with the lustre beheld in the Indian Court.” Similar was the impression made on Pelsaert’s mind.“
  • quoted in K.S. Lal, The Mughal Harem (1988), 12

• Many women were procured through the offices of matrons who “by promises and deceit...have carried them off into what- ever places the king or prince requires. When it happens that he does not wish to keep them (permanently) the king sends them back with some great present.“
  • as quoted in K.S. Lal, The Mughal Harem (1988), 165

• Not resting content with the above orders [prohibiting alcohol, drugs, long beards, etc.], Aurangzeb. . .ordered the same official [the muhtasib14 ] to stop music. If in any house or elsewhere he heard the sound of singing and instruments, he should forthwith hasten there and arrest as many as he could, breaking the instruments. Thus was caused a great destruction of musical instruments. Finding themselves in this difficulty, their large earnings likely to cease, without there being any other mode of seeking a livelihood, the musicians took counsel together and tried to appease the king in the following way: About one thousand of them assembled on a Friday when Aurangzeb was going to the mosque. They came out with over twenty highly-ornamented biers, as is the custom of the country, crying aloud with great grief and many signs of feeling, as if they were escorting to the grave some distinguished defunct. From afar Aurangzeb saw this multitude and heard their great weeping and lamentation, and, wondering, sent to know the cause of so much sorrow. The musicians redoubled their outcry and their tears, fancying the king would take compassion upon them. Lamenting, they replied with sobs that the king’s orders had killed Music, therefore they were bearing her to the grave. Report was made to the king, who quite calmly remarked that they should pray for the soul of Music, and see that she was thoroughly well buried. In spite of this, the nobles did not cease to listen to songs in secret. This strictness was enforced in the principal cities.
  • Storia ii.8

• A few days after my arrival Shiva Ji gave himself up and came into our camp…This was the opening which afforded me occasion many times to converse with Shiva Ji, since I possessed, like any one in the camp, the Persian and Hindustani languages…. Rajah Jai Singh…made arrangements to send Shiva Ji to court well guarded; and he wrote to his heir, Ram Singh, to take precautions against the king’s murdering Shiva Ji. For he had pledged his word, confirmed by oath, to protect him. Better would it be for his house to be extirpated than to permit Aurangzeb, under cover of his words, to organize treachery.
  • Manucci, Niccolao, Mogul Indian or Storia Do Mogor Vol. I-IV, Translated by William Irvine, Low Price Publications, 1990, First Published 1907-1908. quoted from Jain, M. (editor) (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books. Volume III Chapter 12

• Upon Shiva Ji’s arrival at Dihli the king caused him to appear in his presence, and instead of giving him the promised position, which was to be the highest in his audience-hall, he caused him to be assigned the lowest place in the first circle of nobles within the golden railing. Shiva Ji was much hurt at this deed of Aurangzeb’s, which did not conform to the promises received…Let Aurangzeb remember [said Shivaji] that the officers in His Majesty’s presence, with the exception of Namdar Khan, who was a good officer, were the rest of them so many old women, whom he had overcome in the field with the greatest ease. Thus not one of them deserved the position he held. Then in anger he came out…
  • Manucci, Niccolao, Mogul Indian or Storia Do Mogor Vol. I-IV, Translated by William Irvine, Low Price Publications, 1990, First Published 1907-1908. quoted from Jain, M. (editor) (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books. Volume III Chapter 12

• Ram Singh, fully carrying out his father’s instructions, and sufficiently acquainted with Aurangzeb’s character, had spent money without stint to obtain reports of any orders issued by the king, either in favour or against Shiva Ji. He thus heard of the royal order [to kill Shivaji]. Without any delay Shiva Ji was informed, and he sent out the large covered baskets of sweetmeats as usual. Then, concealing himself in one, he arranged to be carried away, he and his son, to a place of security…Thus it was carried out. At seven O’clock in the evening, having succeeded in getting away without anyone suspecting, Shiva Ji made use of the preparations made in the villages and woods, as arranged by Ram Singh, and escaped without detention into his own country… Aurangzeb was much put out by this event, and raising his hand to his head as if plunged in thought, he sent out orders throughout the realm for Shiva Ji to be traced. But Shiva Ji was already far on his road, traversing in one night what would take anyone else three days and three nights. In this way it was impossible to catch him, his way being through jungle and mountains, places through which it is very difficult to pass.
  • Manucci, Niccolao, Mogul Indian or Storia Do Mogor Vol. I-IV, Translated by William Irvine, Low Price Publications, 1990, First Published 1907-1908. quoted from Jain, M. (editor) (2011). The India they saw: Foreign accounts. New Delhi: Ocean Books. Volume III Chapter 12

• He (Aurangzeb) also ordered every viceroy and governor to destroy all the temples within his jurisdiction. Among others was destroyed the great temple of Mathura which was of such a height that its gilded pinnacle could be seen from Agra, eighteen leagues away‛.
  • Manucci, Storia, II, pp.77, 143. in Bhatnagar, V. S. (2020). Emperor Aurangzeb and Destruction of Temples, Conversions and Jizya : (a study largely based on his court bulletins or akhbārāt darbār muʻalla)

• This city (Banaras) is small, but very ancient, and venerated by the Hindus by reason of a temple there possessing a very ancient idol. Some years after my visit Aurangzeb sent orders for its destruction when he undertook the knocking down of all temples. …..‛
  • Manucci, Storia, II, p.77; in Bhatnagar, V. S. (2020). Emperor Aurangzeb and Destruction of Temples, Conversions and Jizya : (a study largely based on his court bulletins or akhbārāt darbār muʻalla)

• According to Manucci, income from Jizya was ‚considerable‛ but ‚not fixed being sometimes more and sometimes less‛. He says ‚This variation is caused by deaths and by travellers moving from one place to another. If carrying with them a receipt for what they have paid, the latter are allowed to pass free. If they chance to lose their paper (i.e. receipt of having paid Jizya), or it be stolen, they are made to pay again either in the same or in another province‛. The officials, he adds further, ‚embezzle their collections most terribly, to such an extent that the King gets more often than not less than half‛.37
  • Manucci, Storia, III, p.389. in Bhatnagar, V. S. (2020). Emperor Aurangzeb and Destruction of Temples, Conversions and Jizya : (a study largely based on his court bulletins or akhbārāt darbār muʻalla)

• When Shah Abbas of Persia, it is said, asked Aurangzeb’s ambassador to read aloud the words stamped on the coin on which was written ‚Sikkah zad dar JahÁn chÚn badr-i-munÍr, ShÁh Aurangzeb– i– ‘Alamgir (struck coin in the world like sun and moon, Aurangzeb, the conqueror of the world), he said that more appropriate words on the coin should be, ‚Sikkah zad ba-qurs-ipanÍr, Aurangzeb, barÁdar-kush-i-pidar gÍr‛ (struck coin upon a round of cheese, Aurangzeb, slayer of brothers, father seizer).
  • Manucci, Storia Do Mogor, II, p.121. in Bhatnagar, V. S. (2020). Emperor Aurangzeb and Destruction of Temples, Conversions and Jizya : (a study largely based on his court bulletins or akhbārāt darbār muʻalla)

• It seems from Manucci’s account that Aurangzeb had also re-imposed pilgrim tax on the Hindus, which had been abolished by Emperor Akbar in 1563 A.D. Discussing the main sources of revenue of Aurangzeb, he writes, ‚He also draws large sums from the bathings which the Hindus perform at various points of the empire.‛
  • Manucci, Storia, II, 392. in Bhatnagar, V. S. (2020). Emperor Aurangzeb and Destruction of Temples, Conversions and Jizya : (a study largely based on his court bulletins or akhbārāt darbār muʻalla)