Akbar’s Court as Seen by a Portuguese Jesuit

In 1580, Portuguese Jesuit missionary Antonio Monserrate (1536–1600) arrived in Mughal India. At the request of the sovereign, Akbar, who had a keen interest in other religions, Monserrate had been sent from Portuguese Goa with illustrated Bibles and other religious materials. He was appointed as a tutor to Akbar’s son Murad, and he remained with Akbar for some years, accompanying him on military ventures and engaging with the sovereign in theological debate. Monserrate’s Commentary, commissioned by his Jesuit superior, was never delivered and only resurfaced in the early 1900s in Calcutta. It offers invaluable insight into early modern European contact with Mughal India, demonstrating both the zeal of Jesuit missionaries and the tolerant nature of Akbar’s rule.

The wives of the Brahmans — a famous class of nobly-born Hindus — are accustomed, in accordance with an ancient tradition of their religion, to burn themselves on the same pyres as their dead husbands. The King ordered the priests to be summoned to see an instance of this. They went in ignorance of what was to take place; but when they found out, they plainly indicated by their saddened faces how cruel and savage they felt that crime to be. Finally Rudolf [a Jesuit] publicly reprimanded the King for showing openly by his presence there that he approved of such a revolting crime, and for supporting it by his weighty judgment and explicit approbation, (for he was heard to say that such fortitude could only come from God). Such was Zelaldinus’ [Akbar’s] kindness and favor towards the priests that he showed no resentment; and a certain chief, a great favorite of his, a Brahman by birth, who held the office of Superintendent of sacred observances, could no longer persuade him to attend such spectacles. The wretched women are rendered quite insensible by means of certain drugs, in order that they may feel no pain. For this purpose opium is used, or a soporific herb named bang, or — more usually — the herb “duturo,” which is known to the Indians, although entirely unfamiliar alike to modern Europeans and to the ancients. Sometimes they are half-drugged: and, before they lose their resolution, are hurried to the pyre with warnings, prayers, and promises of eternal fame. On arriving there they cast themselves into the flames. If they hesitate, the wretched creatures are driven on to the pyre: and if they try to leap off again, are held down with poles and hooks. The nobles who were present were highly incensed at the Fathers’ interference. They did not dare to gainsay the King; but they grumbled loudly amongst themselves, saying, “Away with you, black-clothed Franks.” The whole city was filled with praise and admiration when news was brought that the Franks had dared to rebuke the King regarding this affair.

On one occasion, the Fathers met a crowd of worthless profligates [male prostitutes], some of those who dress and adorn themselves like women. The priests were rightly disgusted at this, and took the first opportunity of privately complaining to the King (since he was so favorable to them) about this disgraceful matter. They declared with the greatest emphasis that they were astonished at his permitting such a class of men to live in his kingdom, let alone in his city, and almost under his eyes. They must be banished, as though they were a deadly plague, to his most distant territories; even better, let them be burnt up by devouring flames. They never would have believed that such men could be found in the court itself and in the royal city, where lived a king of such piety, integrity, and prudence. Therefore let him give orders that these libertines should never again be seen in Fattepurum, seeing that his remarkable prophet [Muhammad] had guaranteed that good men should never suffer for their good actions. The King laughed at this piece of sarcasm and retired, saying that he would attend to the matter.

The Commentary of Father Monserrate, S.J., on His Journey to the Court of Akbar (London: Oxford University Press, 1922), 61–63.

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