1896.] HE. D. Maclagan—Jeswit Missions to the Emperor Akbar. 99 
‘Once when I was with him’, says Pinheiro, ‘some men were brought 
in, a person of some importance among them, and thinking they were sent 
by the Prince [Salim], whose enemy he openly shows himself, in less than 
an hour, without further enquiry or confession from them he had them 
hung,—and they were afterwards found to be quite innocent. 
His sons! were doing their best to imitate him: ‘one of them 
ordered a man who was going through the bazar occupied in his own 
business to be hung, simply because he wished to see how it was done.’ 
At the same time Qulij’s enmity to the Prince Salim rendered him 
indispensable to Akbar in those disturbed times :— 
‘The Emperor does nothing in the whole kingdom but what is pleasing 
to the Governor, having need of him to govern in these parts in case of a 
war with his son, for he is the Prince’s open enemy and publicly declares to 
the Emperor that he is his only faithful subject...... They looked on 
Calichao as a second Emperor and feared him as a magician, and through 
his arts the Emperor had been induced to put many chiefs to death, some of 
whom I knew, among others our friend Xencaio (Zain Khan Koka)? the 
prince’s father-in-law and the defender of our religion.’ 
We have already seen from Xavier’s letter how concerned the 
Governor was at Corsi’s departure for Agra, which took place in 
June 1604: and Pinheiro’s account shows with what difficulty Corsi 
was able to get awaj. 
‘The Nawab [Qulij Khan] was displeased when he heard of his depar- 
ture because, after he had given him leave, he told me not to let him go and 
sent me word tothe same effect by his son. But in obedience to the order 
of Father Jerome Xavier and not to disappoint Father Corsi, I managed to 
arrange matters and let him go, although the time seemed ill-chosen, for 
many reasons, such as the dispute we had with the Nawab about the 
Divinity of Christ which he denies.’ 
| The Governor’s opposition was however mainly instigated by the 
Hindis, and their enmity is ascribed by Pinheiro to the pertinacity 
with which he, Pinheiro, attacked their notorious immorality and to 
the anxiety with which he attempted to dissuade them from the com- 
1 This tallies with what Blochmann says of Mirza Lahauri (Azn I. 500): Chin 
Qulij (of whom more below) seems to have been better. Pinheiro says that a married 
daughter of Qulij Khan used to come to the Church, as well as a young daughter of 
hers, and show great devotion. ‘Iwas surprised,’ he says, ‘that such a noble lady 
should send her young daughter to the Church, for they are kept so retired by thé 
custom of the country, that it is not possible to see them even in case of illness. But 
by the goodness of the Lord Jesus, they all hold such a high opinion of the Fathers, 
that they send their wives and daughters to the Church, assured that they are quite 
safe’, 
2 Zain Khan’s daughter was married to Salim. ‘ His death in 1602-3 was due,’ 
says Blochmann, ‘ partly to excessive drinking.’ Ain I. 340. 
